The Buddhist Society 1.87K subscribers Sunday 16th December at 7pm
Ajahn Brahmavamso Mahathera (known to most as Ajahn Brahm) was born
Peter Betts in London, United Kingdom in August 7, 1951. He came from a
working-class background, and won a scholarship to study Theoretical
Physics at Cambridge University in the late 1960s. After graduating from
Cambridge he taught in high school for one year before travelling to
Thailand to become a monk and train with the Venerable Ajahn Chah
Bodhinyana Mahathera. Category Nonprofits & Activism
The Jhanas – Seven Steps to Heaven (and One Beyond) by Ajahn Brahm
The Buddhist Society
1.87K subscribers
Sunday 16th December at 7pm
Ajahn
Brahmavamso Mahathera (known to most as Ajahn Brahm) was born Peter
Betts in London, United Kingdom in August 7, 1951. He came from a
working-class background, and won a scholarship to study Theoretical
Physics at Cambridge University in the late 1960s. After graduating from
Cambridge he taught in high school for one year before travelling to
Thailand to become a monk and train with the Venerable Ajahn Chah
Bodhinyana Mahathera.
Category
Nonprofits & Activism
THE JHANAS
PART TWO
THE NIMITTA:
THE “HOME STRETCH” INTO JHANAS
When the breath disappears and delight fills the mind, the nimitta usually appears.
Nimitta, in the context used here, refers to the beautiful “lights” that appear in the mind. I would point out, though, that the nimittas are not visual objects, in that they are not see through the sense of sight. At this stage of the meditation, the sense of sight is not operating. The nimittas are pure mental objects, known by the mind sense. However, they are commonly perceived as lights.
What is happening here is that perception struggles to interpret such apure mental phenomena. Perception is that function of mind that interprets experience in terms one can understand. Perception relies crucially on comparison, interpreting experience as in the same category as some similar previous experience. However, pure mental phenomena are rare so rarely visited that perception has great difficulty finding anything at all comparable to these new experiences. This is why nimittas appear strange, like nothing one has ever experienced before.However, the phenomena in the catalogue of one’s past experiences which usually come closest to these nimitta are simple visual lights,such as a car headlight or a flashlight in the dark or the full moon in the night sky. So perception adopts this closest, but imperfect, comparison and interprets the nimitta as lights. Thus, one usually experiences nimitta as a light, a light seen in the mind.
It was a fascinating discovery to realize that everyone who experiences these nimittas, experience exactly the same thing! It is only that meditators interpret one and the same experience in different ways.Some see in their mind the nimitta as a pure white light, others see it as a golden, some as a deep blue. Some see it as a circle, some as oblong in shape, some as sharp edged, some as fuzzy edged. There is indeed no end to the features of nimitta, which meditators describe. The importantthing to know is that color, shape and so on are irrelevant. Because it isone’s perception that colors the nimitta and gives it shape, just so onecan make sense of it.
When Nimitta Come Up Early
Sometimes, a “light” can appear in the mind at a very early stage ofmeditation. However, for all except accomplished meditators, one will find that such “brazen intruders” are highly unstable. If one focuses one’s attention on them, one will not get anywhere. It is not the righttime for nimitta. It is better to regard them as distractions and go back to the main task of the early stage.
Ignore the Nimitta at First. It is more uncertain what to do when a nimitta appears at the stage of the beautiful breath, when the breath has yet to be calmed to disappearance. Again, the nimitta appears intrusive,It interferes with the main task of sustaining one’s awareness on the beautiful breath. If one deliberately turns away from the breath and onto the nimitta, it usually doesn’t remain long. The mind is not refined enough yet to hold a subtle nimitta. One needs to practice on the breath more. So the best thing to do is to ignore the nimitta and let all one’s attention train on the beautiful breath.
Often having followed this advice, the nimitta comes back, stronger andbrighter. Ignore it again. When It returns a third time, even more powerfully and radiant, go back to the breath. Practicing this way,eventually a hugely powerful and brilliant nimitta will break into your awareness. You can go with that one. Actually, it is almost impossible to ignore. That one usually takes you into jhana.
The above can be compared to a visitor knocking on your door. It could be an unimportant salesman so you ignore them and go on with your business. Often that’s the end of the matter. Sometimes, though, they knock again, louder and longer. You ignore them a second time and continue with your task. They bang ever louder, ever more vigorously.This proves that it must be your best friend, so then you open the door,let them in, and have a great time together.
Incorporating the Nimitta into the Middle of the Breath.
Another method of dealing with an early nimitta that arises at the stage of the beautiful breath is to incorporate the nimitta into the middle of the breath. One trains to visualize the situation as similar to a jewel being held in the center of lotus petals. The shimmering jewel is the nimitta,the lotus petals the beautiful breath. If the mind isn’t quite ready to stay with the nimitta, it still has the breath to anchor it.
Sometimes, the mind is so unready that the breath appears to close inon the nimitta, and the nimitta disappears leaving only the beautiful breath. But this step backward does not disturb the meditation. Atother times, the mid is well prepared for the nimitta, and the nimitta strengthens and expands pushing out the breath, which disappears beyond the edges of one’s awareness, leaving only the nimitta. This method is skillful because it doesn’t involve moving the mind from one thing to another. Such movement is coarse and disturbs the meditation significantly. Instead, one just passively observes the transition from the beautiful breath the nimitta, and maybe back again, allowing the process to develop or recede according to nature, not according to one’s desire.
For Accomplished Meditators Only.
Although the following advice is fora ccomplished meditators only, by which I mean those with plentiful experience of Jhana already, it is included here for the sake of completeness. When one is skillful in the way into Jhana and one has experienced a Jhana recently, the mind is so still and powerful even before one begins to meditate that one may skip many stages. So much so that one may arouse the nimitta almost immediately after starting.The mind being so used to nimitta, and so favorably disposed to towards them, literally leaps into the nimitta and the nimitta stays. Soon Jhanais reached. For such accomplished meditators, the earlier the nimitta arises, the better.
When the Nimitta Doesn’t Appear
For some, when the breath disappears, the nimitta doesn’t happen. No lights appear in their mind. Instead, they are only left with a deep feeling of peace, of emptiness, of nothing. This can be a very beneficial state and should not be belittled, but it is not Jhana. Moreover, it lacks the power to proceed any further. I is a cul-de-sac, and a refined one at that,but it is incapable of being developed further. There are a number ofmethods to bypass this state, generate the causes for nimitta, and go deeper into the jhanas.
Cultivate Sufficient Joy and Happiness (Pitisukha).
The state above arises because one did not cultivate sufficient pitisukha along with thebreath. There was not enough delight when the breath disappeared, so mindfulness had no clear mental object of beauty to latch on to.Understanding this, one needs to put more value on developing delightwhen one is watching the breath, and cultivating that delight into a strong sense of beauty. For example, one may regard the breath as the messenger bringing you oxygen as a life support gift from the flowers and trees. The breath unites you vitally with all of the plant world,supporting one another with the pulse of the air. Whatever skillfulmeans one employs, by paying careful attention to the beauty alongside the breath, the beauty will blossom. What one pays attention to usually grows.
In the previous chapter, one was cautioned not to be afraid of delight in meditation. I regard this exhortation as so important that I am going to repeat it again almost word for word.
Do not be afraid of delight in meditation.
Too many meditatorsdismiss happiness thinking it unimportant or, even worse, thinking thatthey don’t deserve such delight. Happiness in meditation is important!Moreover, you deserve t bliss out! Blissing out on the meditation object is an essential part of the path. So when delight does arise alongside thebreath, one should cherish it like a valuable treasure,, and guard it accordingly.
Putting Energy into Knowing.
Another reason for the nimitta not arising is that one hasn’t put enough energy into the knowing. As explained in the previous chapter, in the section entitles “What if pitisukha hasn’t appeared,” delight is generated by putting lots of energy into the knowing. Usually, most of our mental energy gets lost in the doing, that is, in planning and remembering, controlling and thinking. If one would only take away one’s energy completely from thedoing, and give it all totally to the knowing, to attentiveness, then one would experience one’s mind becoming brightened and energized with delight. When there is lots of delight, strong pitisukha, then when the breath disappears, the nimitta appears. So, maybe the reason why a nimitta doesn’t appear is that one wasted too much energy on controlling, and didn’t devote enough energy into knowing.
Watching Out for Discontent.
However, if the breath has disappeared but no nimitta arises, then one must be careful not to fall into discontent. Discontent will wither any pitisukha already there and will urge the mind into restlessness. This discontent will make the arising ofa nimitta even more unlikely. So one must be patient and seek the remedy in becoming aware of contentment and letting it consolidate.Just through paying attention to contentment, it usually deepens. As contentment grows stronger, delight will arise. As delight grows inpower, the nimitta appears.
Focus More Sharply in the Present Moment.
Another useful method to arouse the nimitta when the breath disappears is to focus mores sharply on the present moment! Present moment awareness is the very first stage of this method of meditation. But, in practice, as the meditation progresses and one pays attention to other things, the present moment awareness can become a little sloppy. It may be that one’s mindfulness has become “smeared” around the present moment,instead of being precisely focused. By noticing this as a problem, it isvery easy to adjust the focusing of mindfulness to be knife-edged in the center of now. Like adjusting the camera, the slightly blurred image becomes very sharp. When the attention is sharply focused in the present moment, it experiences more power. Pitisukha comes with the sharpening of focus, and the nimitta soon follows as well.
Suitable Nimitta and Useless Nimitta
It is very helpful to cultivate nimitta of the sort perceived as a light.These “light nimittas” are the best vehicle for transporting the meditator into the Jhanas. However, it is just possible, but rarely done, to enter a Jhana by using “feeling nimittas” instead. By this I mean that one sees no lights in the mind, instead one experiences a feeling of bliss in the mind. It is important to note that he sense of touch has been transcended and such a “feeling” if bliss is experienced completely by the mind sense. It is a pure mental object again, but perceived as relating closely to a physical feeling of bliss. This is a bona-fide nimitta. But it is much more difficult to work with such as a nimitta to gain access to Jhana, though it is not impossible. For these reasons, it is recommended to cultivate the light nimitta if one aspires for the jhana.
There are some visual nimittas that are of no use on the path into Jhana.It is helpful to know these “useless” nimitta so that one will waste no time with them.
Visions.
Sometimes whole scenes can appear clearly in the mind. There might be landscapes, buildings and people. They may appear familiar or strange. It might be fascinating to watch such visions, but they are of little use. Moreover, they are meaningless and one should certainly not take them as some revelation of truth! Experience shows that visions arising at this stage are notoriously deceptive and completely untrustworthy. If one likes to waste time, one can linger on them awhile. But the recommended thing to do is to remove all interest and goback to the beautiful breath. Such complex nimitta are merely are flection of an over-complicated mind. The mind should have been calmed into simplicity much more effectively before letting go of the breath. When one sustains the attention on the beautiful breath,uninterrupted for long periods of time, then one is training in simplicity.Then when the breath disappears, a simple unified nimitta arises, one that is suitable for progress.
The Firework Nimitta.
A less elaborate nimitta, which is still over-complicated, can be called the “firework nimitta.” As the name suggests,this consists of many bursts of light coming and going, never lasting long and exhibiting much movement. There may be several bursts of light at the same time, even of different colors. Again, this firework nimitta is a sign that the mind is still too complicated and very unstable. If one wants, one can enjoy the sideshow for a short time, but one should notwaste too much time there. One should ignore all the razzel-dazzel of the firework nimitta, return to the breath, and develop more one-pointedness and calm.
The Shy Nimitta.
The next type of nimitta can be called the “shy nimitta,” a single pure light that flashes up quickly and then disappears.After a few moments, it flashes up again. Each time, it lasts only a second or two. Such a nimitta is much more encouraging. Its simplicity shows that the mind is one-pointed. Its power is a sign that pitisukha is strong. But its inability to remain after breaking through into consciousness shows that the level of calm is not quite enough. In such a situation, one need not return to the beautiful breath yet. Instead, one patiently waits, developing more calm, allowing the mind to become more receptive to the very shy nimitta. As will be explained at greater length later, this nimitta disappears because the mind overreacts to its arrival,usually with excitement or fear. By establishing more solid calm and having the confidence to not react at all, the shy nimitta returns and stays longer each time. Soon, such a nimitta loses its shyness and,feeling accepted within the mind’s calmness, remains a long time. One should attempt this approach first. But if the nimitta continues being“shy,” with no indication that it is remaining longer, then one should return to the beautiful breath and ignore the shy nimitta. When one has built more tranquility of mind with the beautiful breath, then one can return to the shy nimitta to see of it will establish itself this time.
The Point Nimitta.
Another type of nimitta is the “point nimitta,” asimple and powerful light, but ever so small, which persists many seconds. This nimitta can be very useful. It shows that one-pointedness is excellent, calm is sufficient, but pitisukha is still a bit lacking.However, all one needs to do is gently look deeper into the point nimitta,letting mindfulness zero in, then it appears as it one’s awareness comes closer to this nimitta and its size starts to increase. As it expands alittle, one should keep one’s focus on the center, not on the edges, norbeyond the edges. By maintaining the mind’s focus sharply on the center of the point nimitta, it increases power, it grows in pitisukha.Soon the nimitta unfolds into the best nimitta of all.
The Best Nimitta.
The best nimitta of all, that which is the mostsuitable for Jhanas, begins as being similar to the full moon at midnightin a sky free of clouds. It rises unhurried when the beautiful breath softly disappears. It takes three of four of four seconds to establish its presence and settle down, remaining still and very beautiful before themind’s eye. As it remains without remains without effort it growsbrighter, more luminous. Soon it appears brighter than the sun at midday, radiating bliss. It becomes, by far, the most beautiful thing onehas ever seen. Its beauty and power will often feel more than one can bear. One wonders whether one can take so much bliss of such extreme power. But one can. There’s no limit to the bliss one can feel. The nimitta explodes, drowning one in even more bliss, or one dives into the center of the radiating ecstasy. If one remains there, it is jhana.
Shining up the Nimitta
It is a far-reaching insight to realize that this nimitta is actually an imageof one’s mind. Just like one sees an image of one’s face when one looksin a mirror, one sees an image of one’s mind in the profound stillness ofthis meditation stage. The nimitta is a reflective image of one’s mind.
The Importance of Virtue.
So when the nimitta appears dull, or even dirty, it means that one’s mind is dull, even dirty! Usually, this is because one has been lacking in virtue recently, possibly angry, ormaybe self centered. At this stage of meditation, one is looking directly atone’s mind and there is no opportunity for deceit. One always sees the mind as it truly is. So, if one’s nimitta appears dull and strained, thenone should clean up one’s act in daily life. One should undertake moral precepts, speak only kindly, and be selfless in service. This stage of meditation when nimittas appear makes it abundantly clear thatvirtue is an essential ingredient for success in meditation.
Having taught many meditation retreats over the years, I have noticed that the meditators who have the easiest progress and most sensational results, are those who are joyously generous, whose nature would never allow them to harm another being, who are soft spoken, gentle and very happy. Their beautiful lifestyle gives them a beautiful mind. And their beautiful mind supports their virtuous lifestyle. Then when they reach this stage of the meditation and their mind is revealed in the image of the nimitta, it is so brilliant and pure that it leads them easily to jhana. Itdemonstrates that one cannot lead a heedless life and self-indulgent lifestyle and have easy success in one’s meditation. On the other hand,purifying one’s conduct and developing compassion, at the same time prepares the mid for meditation.
The best remedy, then, for shinning up a dull or dirty nimitta, is to purifyone’s conduct outside the meditation.
Focusing On the Beautiful Center. The above being said, if one’s conduct in daily life isn’t too outrageous, one can shine up the dirty nimitta in the meditation itself. This is achieved by focusing the attention on the center of the nimitta. Most areas of the nimitta may appear dull, but the very center of the nimitta is always the brightest andpurest part. It is the soft center of an otherwise stiff and unworkable nimitta. As one focuses on the center, it expands like a balloon to produce a second nimitta, purer and brighter. One looks into the very center of this second nimitta, the spot where it is the brightest of all and that balloons up into a third nimitta even purer, even brighter. Gazing into the center effectively shines up the nimitta. One continues in this way until the nimitta is beautifully brilliant.
When, in life, one has developed a strong fault finding mind, obsessively picking out what’s wrong in this and that, then one will find it almost impossible to pick out the beautiful center of a dull nimitta and focus attention thereon. One has become so conditioned to pick out the blemishes in things that it goes against the grain to ignore all the dull and dirty areas of a nimitta to focus exclusively on the beautiful center.This demonstrates once again how unskillful attitudes in life can stop success in deep meditation. When one develops a more forgiving attitude to life, becoming more embracing of the duality of good and bad—not being a negative obsessive nor a positive excessive but balanced“acceptive”—then not only can one see the beauty in mistakes, but one can also see the beautiful center in a dull and dirty nimitta.
It is essential to have a bright and luminous nimitta to take one through to Jhana. A dull and dirty one is like an old, beat up car that will breakdown on the journey. The dull nimitta, when not made to shine, usually vanishes after some time. So, if one is unable to shine up the nimitta, then go back to the beautiful breath and build up more energy on that part called the “beautiful!” Generate greater pitisukha, huge happiness and joy, along with the breath. Then next time the breath disappears and a nimitta arises, it will not be a dull one but something more beautiful and luminous. In effect, one has shined up the nimitta inthe stage of the beautiful breath.
Stabilizing the Nimitta
When the nimitta is very bright, it is also very beautiful. It usually appears unearthly in the depth of its beauty and more wonderful than anything one has ever experienced before. Whatever the color of the nimitta, that color is a thousand times richer than anything that can be seen with one’s eyes. Such awesome beauty will captivate one’s attention, making the nimitta remain. The more beautiful the nimitta,the more likely is the nimitta to become stable and not jump about.Thus one of the best methods to stabilize the nimitta, so that it persists a long time, is to shine the nimitta into brilliance, as just explained above.
However, some brilliant nimittas still don’t last long. They burst into the mental field of awareness with strong ptisukha, but they persist not much longer than a glorious shooting star in a clear night sky. These nimittas have power but lack sufficient stability. In order to stabilize such nimitta, it is important to know that the two enemies that disperse the nimitta are fear and excitement.
Fear. Of the two enemies, fear is more common. These nimittas appear so immense in their sheer power and beauty, that one often becomesvery afraid. Fear is a natural response to the recognition of something much more powerful than oneself. Moreover, the experience is sounfamiliar that one’s personal security looks seriously threatened. It seems as of one might lose all control overwhelmed by supra-mundane bliss, and, in consequence, much of what one took to be one’s self would vanish leaving a real sense of freedom. It is the fear of losing one’s ego that is the root cause of alarm when a powerful nimitta appears.
Those who have understood something of the Buddha’s teaching of Anatta, that there is no self, will have an easier time of transcending this fear and accepting the nimitta. They realize that they have nothing to protect and so can let go of control, trust in the emptiness, and selflessly enjoy the beauty and power. Thus the nimitta settles, Even an intellectual understanding that there is no one in here will help overcome the terror of letting go of the inner most controller. However, those whohave no appreciation at all of the truth of no self, may overcome this fearby substituting it with the more powerful perception of bliss, as in the simile of the child and the swimming pool.
When a child, who has just learned to feel confident upright on dry land,sees for the first time a swimming pool of water, they are likely to be scared. The unfamiliar environment threatens their security, and they are deeply concerned how their little bodies can manage on such an unsolid material. They are afraid of losing control. So they put one toe into the water and quickly pull it out. That felt all right. So they place three toes into the water, just a little bit longer. That was okay too. Next they dip a whole foot in. Then a whole leg. As the confidence increasesand the swimming pool begins to promise much fun, the anticipation of joy becomes stronger than the fear. The child jumps into the water and immerse itself fully. Then they have such a great time that even their parents can hardly get them to leave!
Another skillful means for overcoming fear at this stage, especially when fear is not strong, is to perform a little mental ceremony of handing overtrust. It is as if one has been the driver of one’s meditation up until now,and now is the moment to hand over the control completely to the nimitta. One may imagine handing over a bunch of keys to the powerful nimitta, like getting a trusted friend to take over driving one’s car. With the imaginary gesture of passing the keys, one passes over control. One then lets go of all driving and controlling, and puts full trust in the nimitta. Such a transfer of faith from oneself to the nimitta usually leadsto stability of the nimitta and its subsequent deepening.
Indeed, one is placing faith in the knowing and taking it away from the doing. This is the theme underlying the whole of the meditation path. One trains from the very beginning in passive awareness, that is,the ability to be clearly aware without interfering at all with the object of awareness. Energy, with faith, goes into the mindfulness and away from activity. When one learns to watch with ease an ordinary object like the breath without meddling, then one’s passive awareness will next bechallenged with a more seductive object like the beautiful breath. If onepasses this test, then the most challenging object of all, the nimitta, willbe presented to you as the ultimate test of passive awareness. For if one gets involved with the nimitta with even the slightest of controlling, thenone fails the final examination and gets sent back to the beautiful breathfor remedial training. The more one meditates, the more one learns to bepowerfully mindful while letting go of all doing. When this skill is fully perfected, it is easy to pass the final test and stabilize the nimitta with flawless passive awareness.
The simile of the mirror is applicable here. When one looks in a mirror at the reflection of one’s face and the image moves back and forth, then it isfutile to try to stabilize the image by holding the mirror still! In fact, if you try this, the reflection moves even more. The image in the mirror ismoving because that which is watching is moving. The mirror doesn’t move and so does not need to be held still. The fault is with the knower.The nimitta is in reality a reflection of the mind, an image of that which is knowing. When this reflection, this nimitta, moves back and forth,then it is futile trying to stabilize the nimitta by holding the nimitta still! In fact, if you try this, the nimitta moves even more.
The nimitta ismoving because that which is watching the nimitta is moving. When thisis understood, one gives up on doing any holding and, instead, focuseson that which knows, letting that some to stillness. Because when that which knows doesn’t move, then neither does the nimitta. Like the reflection of one’s face in the mirror, when the knower is still, then so is its reflection.
Excitement. I mentioned above that the other enemy of the nimitta’s stability is excitement or exhilaration, what I sometimes call the “Wow!”response. It is understandable that when there is success in the meditation and amazing thing happen, then the meditator can get very excited. This is especially so when a wonderful nimitta first appears,more radiant than the sun and more beautiful than the most exquisite flower! It is common, then, for the mind to say, “Wow!” Unfortunately,immediately after the “Wow” the nimitta disappears and may be reluctant to return for a very long time, even months. In order to avoid such a calamity, one should bear in mind Ajahn Chah’s famous simile of the still forest pond.
In the late afternoon, forest monks, wandering in the jungle for solitude,would seek out a river or pool. They needed the water for drinking,bathe, and maybe wash a few robes. After drinking and washing, they would setup their forest monk’s umbrella draped with mosquito nettingaway from the pool to spend the evening in meditation. Ajahn Chah said that sometimes he would sit in his mosquito net with his eyes open to watch the jungle animals come to the water at twilight, also to drink and bathe. But the animals would only come out to drink when he was very still. If he moved, they would sense his presence, run back into the jungle and not return for many days. Ajahn Chah knew how to sit very still, so that the jungle animals didn’t know that he was there. He wouldenjoy watching them drinking and playing, sometimes squabbling, and he would delight in the antics of these wild children of nature.
On some occasions, Ajahn Chah would sit extremely still. Then, after the usual jungle animals had finished by the lake, some strange and wonderful animals would cautiously emerge from the undergrowth’s darkness. These beings, if they were animals at all, were so beautiful and rare that no one hade ever told him about their existence. Or if they had, then he hadn’t understood. He didn’t know their names, As they came out form the jungle, their ears would scan the whole area and their noses would timidly sniff for any danger. If Ajahn Chah stirred, even slightly, or softly said, “Wow,” these beings would pick up his presence instantaneously and flee back into the jungle, not re-emerging for months. They were the shyest of all beings who live in the jungle, andalso the most rare and wondrously beautiful. They are hard to describe.
In this accurate simile, the forest pool represents the mind, and theforest monk sitting near its edge stand for the mindfulness. When mindfulness is still, then, “animals” like the beautiful breath and pitisukha come out from the “jungle” to “play” by the mind’s edge.Mindfulness must remain still and not interfere otherwise the beautiful breath and pitisukha will nervously withdraw back into the jungle, not easily coming out again. But if the knower, mindfulness, remains extremely still, after the beautiful breath and pitisukha have finished their business in the mind, then the beautiful, shy nimitta will cautiously emerge to play in the mind. If the nimitta senses that mindfulness isn’tso still, if it hears the knower thinking “Wow,” then the bashful nimitta will immediately run back into the jungle, and it will not re-emerge for avery long time. Mindfulness blew the opportunity by moving.
So when the powerful and beautiful nimittas appear, one must remember this simile and watch with the stillness of an Ajahn Chah, sittingabsolutely motionless by the remote forest lake. One must restrain all excitement. Then one will watch this strange and wonderful nimitta make merry in the mind for a very long time, until it is ready to take one into Jhana.
Disturbing the Stable Nimitta
When the nimitta is stable and radiant, then one is at the entrance to Jhana. One must train to wait patiently here, maintaining the stillness through the lack of any doing, until the causes or conditions are readyfor the transition into Jhana. However, at this stage some meditatorsmake the mistake of disturbing the process by “peeking” at the edge ofthe nimitta.
Once the nimitta is stable and bright, one might become interested in its shape, or size. Is it circular or oblong? Are the edges precise or illdefined? Is it small or is it big? When one looks at the edge,mindfulness loses its one-pointedness. The edge is the place of duality,of inside and outside. And duality is the opposite of one-pointedness. If one looks at the edge, the nimitta will become unstable, and may evendisappear. One should keep mindfulness on the very center of the nimitta, away from the edge, until any perception of edge vanishes intothe non-duality of one-pointedness. Similarly, if one attempts to expandor contract the nimitta, then one will also be sacrificing the essentialone-pointedness. Expansion and contraction involve the perception of size, and that involves awareness of the edge of the nimitta and the space that lies beyond. Again one is falling back into the trap of duality andlosing one-pointedness, through this unprofitable expanding andcontracting.
So when the nimitta is stable and bright, just be patient. Don’t move.One is building up the Jhana factors of pitisukha and one-pointedness.When they are built to sufficient power, they will unfold into Jhana by themselves.
A Note on the Luminous (or Radiant) Mind
There is an oft-quoted passage from the Suttas that is relevant here, but which is often misunderstood. The passage is from the Anguttara Nikaya1.
This mind O monks, is luminous, but it is defiled by adventitious defilements. The uninstructed worldling doesnot understand this as it really is; therefore for him there is no mental development.
This mind, O monks, is luminous, and it is freed from adventitious defilements. The instructed noble disciple understands this as it really is; therefore for him there is mental development (AN 1,1-2).
At the stage of the beautiful and stable nimitta, it is the nimitta that isradiant and incredibly luminous. And the nimitta, as already explained, is an image of the mind. When one experiences such animitta, one recognizes it as the luminous the luminous (or radiant)mind of the Anguttara passage above. This nimitta is radiant because the mind has been freed of the Five Hindrances—is the doorway into Jhana, and then one truly understands what is meant by “mental development.”
Entering Jhana
When the nimitta is radiant and stable, then its energy builds upmoment by moment. It is like adding peace upon peace upon peace,until the peace becomes huge! As the peace becomes huge, the pitisukha becomes huge and the nimitta grows luminosity. If one canmaintain the one-pointedness here by keeping one’s focus on the very center of the nimitta, the power will reach a critical level. One will feel as if the knower is being drawn into the nimitta, that one is falling into themost glorious bliss. Alternatively, one may feel that the nimitta approaches until it envelops the knower, swallowing one up in cosmicecstasy. One is entering Jhana.
Yo-yo Jhanas and Snakes and Ladders. It sometimes happens that when an inexperienced meditator falls into the nimitta, they immediately bounce back to where they began. I call this “Yo-yo Jhanas,” after the children’s toy that goes up and down on the end of a string. It isn’t real jhana, because it doesn’t last long enough, but it is so close that I give it this label. It is that enemy “excitement,” which I explained above, that caused the mindfulness to bounce right back from jhana. Such asreaction is quite understandable since the bliss that one experiences when falling into the nimitta is so much more joy than one can everimagine. If one thought that the best sexual orgasm was something nice,then one now discovers that it is nothing, trivial, compared to the bliss of these jhanas. These jhanas are powerful, they blow one away, they are real bliss. Even after a Yo-yo jhana, one often bursts into tears with happiness, crying at the most wonderful experience, by far, of one’s whole life. So it is understandable that novice meditators experience theYo-yo jhanas first. After all, it takes a lot of training to be able to handle such immensely strong bliss. And it takes a lot of wisdom to let go of excitement when one of the great prizes of spiritual life is theirs for the taking.
For those who are old enough to remember the game snakes and ladders,the simple children’s board game played with dice, they will remember the most dangerous square to land on was the square just before the goal. The ninety-ninth square held the head of the longest of snakes. If you landed on the hundredth square you won. But if you landed on the ninety-ninth square, you fell down the snake ending right back at the beginning! A Yo-yo jhana is like landing on the ninety-ninth square ofthe game “snakes and ladders.” One is so very close to “winning thegame” and entering jhana, but one fell just a little short, landing on the snake-head of excitement, and slid, or rather bounced, right back to the start.
Even so, Yo-yo jhanas are so close to the real thing that they are not tobe sneered at. One experiences incredible bliss, and transports of joy. It makes one as high as a weather balloon, for many hours up high in the sky without a care in the world, and with so much energy that one can hardly sleep. The experience will be the biggest in one’s life. It will change you.
Through a little more training and wise reflection on one’s experience,one will be able to fall into the nimitta, or be enveloped by it, without bouncing out. The one has entered the amazing would of jhana.1
I am using the translation here from the Numerical Discourses of theBuddha: An Anthology of Suttas from the Anguttara Nikaya, translated by Nynaponika Thera & Bhikkhu Bodhi, Oxford: Altamira Press, 1999, p36.
All
84,000 Khandas As Found in the Pali Suttas Traditionally the are 84,000
Dharma Doors - 84,000 ways to get Awakeness. Maybe so; certainly the
Buddha taught a large number of practices that lead to Awakeness. This
web page attempts to catalogue those found in the Pali Suttas (DN, MN,
SN, AN, Ud & Sn 1). There are 3 sections:
The
discourses of Buddha are divided into 84,000, as to separate addresses.
The division includes all that was spoken by Buddha.”I received from
Buddha,” said Ananda, “82,000 Khandas, and from the priests 2000; these
are 84,000 Khandas
maintained by me.” They are divided into 275,250, as to the stanzas of
the original text, and into 361,550, as to the stanzas of the
commentary. All the discourses including both those of Buddha and those
of the commentator, are divided into 2,547 banawaras, containing
737,000 stanzas, and 29,368,000 separate letters.
Positive Buddha Vacana — The words of the Buddha — Interested in All
Suttas of Tipitaka as Episodes in visual format including 7D laser
Hologram 360 degree Circarama presentation
This wide-ranging sutta, the
longest one in the Pali canon, describes the events leading up to,
during, and immediately following the death and final release
(parinibbana) of the Buddha. This colorful narrative contains a wealth
of Dhamma teachings, including the Buddha’s final instructions that
defined how Buddhism would be lived and practiced long after the
Buddha’s death — even to this day. But this sutta also depicts, in
simple language, the poignant human drama that unfolds among
the Buddha’s many devoted followers around the time of the death of their beloved teacher.
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When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit/Classical Hela Basa (Hela Language)/Classical Pali which are the same. Buddha spoke in Magadhi. All the 7111 languages and dialects are off shoot of Classical
Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of
Human Beings, just like all other living spieces have their own natural
languages for communication. 111 languages are translated by https://translate.google.com
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Málaga province is scattered with “pueblos blancos” – the traditional,
picturesque “white villages” of squashed-together old houses and narrow
little streets that mark the landscape like snowflakes. Though many of
these villages and small towns are firmly-established on the tourist
scene, they have nevertheless retained their rural, Andalusian
character, as you will see if you visit any of the six below.
Ronda
Were it not perched on two sides of a 330-foot-deep gorge, the beautiful country village of Ronda would probably be overlooked by many visitors to Málaga. But its beautiful and slightly terrifying New Bridge, built in the 18th
century to join up Ronda’s two halves, is an architectural masterpiece
that has made this quiet little town the third most visited destination
in Andalusia. The narrow streets of its old Moorish quarter, La Ciudad
(“The Town”) and the newish part known as El Mercadillo (“The Little
Market”) – which cling to the south and north sides of El Tajo canyon
respectively – are lined with elegant townhouses adorned with
yellow-framed doorways and windows, and hanging pots of bright
geraniums. Ronda is also the birthplace of modern bullfighting, and its
stately 18th century bullring is the town’s other key attraction.
Ronda is perched on either side of the “EL Tajo” gorge; wellseo.de, flick
Mijas
Mijas is comprised of two quite separate areas: Mijas Costa
is a seven mile stretch of beautiful beaches and coastal resorts, while
Mijas Pueblo, tucked between verdant hills several miles inland, is one
of Andalusia’s most popular whitewashed villages. Its elevation of
1,400 feet above sea level means you can enjoy cinematic views of the
Mediterranean sea and surrounding mountains from its many pretty
terraces. And if you can’t be bothered exploring on foot during the
furnace of an Andalusian summer, you can take one of the donkey taxis
for which the town has become famous. These are the hallmarks of a rural
way of life that, were it not for the hordes of tourists that now
descend on this sleeply dwelling every summer, remains much as it was a
hundred years ago.
Taxi rank in Mijas; Tomás Fano, flickr
Casares
One
of the most ridiculously beautuiful of all Andalusia’s white villages
is perched on top of a 1,427 foot-high cliff about 10 miles inland from
Estepona (see below). Bizarrely, given its vertiginous location and the
attractiveness of its crunched-together white houses – that seem to have
been stacked on top of one another when you’re approaching from below –
Casares remains something of an underdog on the Málaga tourist scene.
The standard pueblo blanco offering – narrow little streets lined by the ubiqutous white houses, a 12th
century Moorish fort, pretty squares and terraces – is elevated to a
new level here (forgive the pun) because of Casares’ high altitude and
truly humbling views of the surrounding landscape.
The beautiful village of Casares sits on the top of a tcliff; pixabay
Villanueva de la Concepción
The
southern approach to Villanueva de la Concepción from Málaga, which
takes you through some of Andalusia’s most dramatic scenery, gives a
superb view of this lovely little village’s privileged location.
Resembling a giant patch of snow that has somehow settled among the
endless olive groves and hills, it hugs the foothills of the stunning El Torcal national park,
with its bizarre and fascinating karst rock formations. Some of the
more adventurous expats and holidaymakers make it out to Villanueva, but
it is essentially an unspoilt, working agricultural village in the
typical whitewashed Andalusian style. From the mirador at its eastern
end, close to the superb Meson Torfa bar, is a beautiful lookout from
which, on a clear day (and there are a lot of them in Villanueva) you
can see across the gently undulating countryside right down to Málaga and the Mediterranean beyond.
Estepona
is often somewhat overshadowed by Marbella, its more famous coastal
neighbor, yet it combines the traditional prettiness of an Andalusian pueblo blanco
with some of the best beaches and sea views on the Costa del Sol. And
while brightly-colored teracotta pots overflowing with scarlet geraniums
are a staple of any white village or town in Andalusia, they are
particularly abundant in Estepona – especially on the streets
surrounding the aptly-named Plaza de Flores, which are some of the most
attractive you’ll see in Málaga province. To fully absorb Estepona’s
enchanting ambience, simply wander aimlessly around its colorful streets
on a warm summer evening, then head to La Rada beach for the sunset. If
that doesn’t make you want to immediately cancel your flight home and
stay on indefinitely in Andalusia, nothing will.
Estepona has some of the prettiest streets in Malaga; Alcalaina, flickr
Antequera
Known as “The Heart of Andalusia” due to its central location and proximity to major cities such as Málaga, Granada, Cordoba and Seville, Antequera has kept its pueblo blanco style and atmosphere despite its considerable size. Its 14th
century Moorish Alcazaba – resembling a mini-Alhambra – sits at the top
of the historic center’s tightly-packed white houses and beautiful old
churches. Like Villanueva de la Concepción – which is only a 20-minute
drive away, the other side of the El Torcal nature reserve – Antequera
is never beseiged by tourists as some destinations on the Costa del Sol
are, so it retains its traditional Andalusian character and ambience all
year round. It also boasts a collection of southern Spain’s greatest
historical monuments – the Menga and Viera dolmens and the Tholos of El Romeral. These Neolithic and Bronze age tombs are some of the most significant surviving instances of European Megalithism.
https://www.amazingplaces.info/…/pack-your-bags-to-get-awe-… Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali
Ever wished to live in heaven and looking deep into the snow-clad
mountains while resting on the beautiful ever-flowing river? You can do
all this and much more in Manali, the heaven on earth. So pack your bags
as I get walk through various destinations and activities that can be
done in Manali. The Rohtang Pass, which acts as the Indo-Tibet border is
a beautiful place completely covered with snow gives you a chill down
the spine with its sub-zero temperature. From the culinary delight to
accommodation, sightseeing to adventure you can have it all if planned
and executed judiciously like finalizing your service provider and
booking tickets in advance. Himachal Pradesh is one of the best sought
after destinations for holiday, honeymooning and adventure in the
picturesque hills that not only provide a treat to the eyes but also act
as a wonderful destination for skiers. You can opt for a quick escapade
to the snow-capped valleys for 3 nights starting from Delhi to Manali
on a road trip enjoying the stunning visuals that are sure to be a treat
to the sore eyes. Rest for a while and take your backpack and head to
the local attractions. Local Attractions in Manali
Solang
Valley – Located 30 minutes away from Manali, Solang valley is always
bustling both in Winter for the snow and skiing opportunities and in the
summer for other adventure sports. Between January to march visitors
throng the valley for the skiing activities that take place here.
Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali
Hadimba temple – The temple is for Hidimba, wife of Bhima. It is
located in a serene and peaceful atmosphere surrounded by tall pine
trees. The temple is well-known for its intricate architecture and the
idols are made of brass. Monasteries
As Manali is situated on
the border between India and Tibet, the Tibetan population in Manali is
quite plenty. Himalayan Nyingmapa Gompa and Gadhan Thekchhokling Gompa
are the famous Tibetan monasteries that draw a lot of tourists for the
Tibetan art and craft displayed here.
Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali
Manu temple – This temple is located 3 kilometers away from Mall road
and is famous for the greenery and natural beauty of this region.
Clubhouse – The clubhouse is famous for the adventure activities and
the delicious food offered by the in-house restaurant. Activities
provided here include table tennis, carom, Karting, and river-crossing.
Having given you the list of best places to visit in Manali it is now
time to look at the hotels in Manali where you can sit back, relax and
enjoy the boundless beauty of this paradise Solang Valley Resort
The resort is located in a perfect location where you can unwind
looking at the ever flowing Beas river and vertical pine forest. The
hotel is just 8 km away from the bus terminus and is equipped with 50
fully facilitated rooms. We can opt for valley facing Orchard bungalow,
river facing The river retreat or the glacier facing Glacier point to
stay.
Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali Span Resort
Hotel span Resort and spa are just 14 km from Manali city and 510 km
from Delhi. The destination is present in the woods, which gives an
elegant look to this hotel. Away from the bustling city, this resort has
vintage cottages sandwiched between the river and snow-capped hills
making it a heaven for real.
The resort has a film library for
movie buffs and riverside spa to rejuvenate your mind and body. The
resort also provides interesting outdoor activities for its inmates. Hotel Holiday Inn
This hotel offers compact and comfortable cottages with thatched roofs
to the visitors and is completely surrounded by breathtaking mountains
on all sides. The rooms open to the mesmerizing view of the Pirpanjal
range. The hotel also houses a spa which provides Oriental, Ayurvedic
and Traditional Spa services.
Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali Hotel Manu Allaya
This place can very well be called a honeymoon paradise for the
jaw-dropping view of the natural greenery, snow-white mountains and the
hypnotizing aroma of eucalyptus. You feel completely out of the world
here. The hotel also boasts of classy banquet halls and extraordinary
cuisines.
Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali Apple country resort
If you love taking a calm stroll across the foothills of the mountain
while enjoying some breathtaking visuals of snow-covered meadows, then
this place is ideal for you. The resort is just 1.5 km away from the
city of Manali. The impeccable mountains offer fresh air that penetrates
your mind and body and gives you a surreal bliss. The sweet aroma of
apple valleys makes your stay even more enchanting.
Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali Riverside Country resort
Located at the foothills of the Himalayas, the resort is surrounded by
tall pine forest just above the Beas river. The serenity of this place
is so pure that one can feel completely unwound from the monotonous and
stressful city life. The resort not only provides a wonderful stay but
also satisfies the lust for sports by providing the inmates with various
activities and also a jogging track to keep them fit. The hotel also
offers an exercise room with a massage therapist, steam room, game room
and a pool table.
Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali Hotel River Crescent
The name is attributed the mystic lullaby of the river sound, the
mind-blowing fragrance from the apple orchard and fresh air gushing from
the surrounding mountains. It is a hub for energetic youth as the
resort offers trekking, skiing, river rafting and biking to satiate
their adventurous nerves. Hotel Banon tree
If you are looking
for a luxurious and upscale getaway, this is your destination. The
hotel is just 50 km from Kullu airport. This is a perfect romantic
destination with vast living areas, intricate wooden walls, and floors
that provide the much-needed warmth and coziness. The mini bars attract
tourists from all around the world and the restaurant offers Indian,
Chinese and European delicacies.
Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali
All that is planned well ends well. So plan your trip well in advance
to avoid confusions and mishaps. Manali has everything to cater to
people with different needs. Manali is famous not only for the
breathtaking and stunning natural beauty that the place is blessed with
but also for the various adventure sports happening here. Pack your bags
and get ready for the once in a lifetime experience of giving up your
soul to the enchanting mountains and snow-covered glaciers in Manali,
the heaven on earth.
The post Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali appeared first on YourAmazingPlaces.com.
SF Dharma Collective Leigh visits San Francisco Dharma Collective and leads a jhana meditation and dharma talk Category Education License Creative Commons Attribution license (reuse allowed)
THE FOURTH JHANA Sukha has vanished! As the stillness of the knower
calms that which is known, the bliss that was the central feature of the
first three jhanas changes again when one enters the fourth jhana. Only
this time it changes more radically. Sukha completely disappears. It
vanishes.What one is left with is an absolute still knower seeing
absolute stillness.The perfection of Peace. From the perspective of the
fourth jhana, thebliss of the previous jhanas is seen as a residual
movement of the mental object, and an affliction obscuring something much
greater. When the bliss subsides, all that is left is the profound
peace that is the hallmark of the fourth jhana. Nothing moves in here,
nothing glows. Nothing feels happiness or its opposite, discomfort. One
feels perfect balance in thevery center of the mind. Like being in the
center of the cyclone, nothing stirs in the center of the mind’s eye.
There is a sense of perfection inhere, a perfection of stillness and a
perfection of awareness. The Buddha described it as the purification of
mindfulness, just looking on (upekkhasati parisuddhim) (e.g. DN
9.13).The peace of the fourth jhana is like no other peace to be found
in the world. It can only be known having passed through the experience
of theprevious three jhanas. That passage is he only way of later
confirming that he unmoving peace that one felt, was indeed that of
fourth jhana.Furthermore, the state of fourth jhana is so very still,
that one remains on its plateau for many hours. It seems impossible that
one could experience the fourth jhana for any less time.
Though
piti and sukha have both ceased in the fourth jhana, and all thatis left
is the perfection of peace, such an experience is later recognized,on
reviewing, as supremely delightful. Although all bliss has vanished,the
perfect peace of the fourth jhana is seen as the best bliss so far. It
isthe bliss of no more bliss! And this is not playing with words,
trying to sound clever and mystical. This is how it is.
Summary of the
Fourth Jhana
This the fourth jhana has the following features:
1.The
disappearance of sukha
2.An extremely long lasting, and unchanging,
perception of the perfection of peace, reached through the lower three
jhanas;
3.The same absolute rock-like stillness, and absence of a doer,
as in the second and third jhanas;
4.The complete inaccessibility from the
world of the five senses and one’s body.
THE BUDDHA’S SIMILE FOR THE FOUR
JHANAS
The Buddha would often describe the experience within the four
jhanas using an evocative simile for each (MN 39.15-18, MN 77.25-28,
etc.).Before explaining these similes, it is helpful to pause to clarify
themeaning of a key word used in all the similes, kaya. Kaya has the
samerange of meanings as the English word “body.” Just as “body” can
meanthings other than the body of a person, such as a “body of evidence”
forexample, so too the Pali word kaya can mean things other than
aphysical body, such as a body of mental factors, nama kaya. (DN
15.20).In the jhanas, the five senses aren’t operating, meaning that
there is noexperience of a physical body. The body has been
transcended.Therefore, when the Buddha states in these four similes
“…so that thereis no part of his whole kaya un-pervaded (by bliss
etc.),” this can betaken to mean “…so that there is no part of his
whole mental body ofexperience un-pervaded (by bliss etc.)” (MN 39.16).
This point is toooften misunderstood.The Buddha’s simile for the first
jhana was a ball of clay (used as soap)with just the right amount of
moisture, neither too dry nor leaking out.The ball of clay stands for
the unified mind, wherein mindfulness hasbeen restricted to the very
small areas created by the “wobble.” Themoisture stands for the bliss
caused by total seclusion from the world ofthe fives senses. The
moisture pervading the clay ball completelyindicates the bliss
thoroughly pervading the space and duration of themental experience.
This is later recognized as bliss followed by bliss, andthen more bliss,
without interruption. The moisture not leaking outdescribes the bliss
always being contained in the space generated by thewobble, never
leaking out of this area of mind space into the world of thefive senses,
as long as the jhana persists.The second jhana is likened to a lake
with no external entry for water,but with a spring within the lake
itself replenishing the lake with cool water. The lake represents the
mind. The complete absence of any waythat water from outside can enter
the lake describes the inaccessibility ofthe mind in the second jhana
from any influence outside. Not even thedoer can enter such a mind.
Such hermetic inaccessibility from allexternal influences is the cause
of the rock-like stillness of the secondjhana. The internal spring
supplying the fount of cool water representsajjhattam sampasadanam, the
internal confidence in the bliss of thesecond jhana. This internal
confidence causes complete letting go,cooling the mind to stillness and
freeing it from all movement. Thecoolness stands for the bliss itself,
born of samadhi or stillness, andwhich pervades the whole mental
experience, unchanging, throughoutthe duration of the jhanas.The third
jhana is described by the metaphor of a lotus flower thatthrives
immersed in the cool water of a lake. The lotus represents themind in
third jhana. Water can cool the petals and leaves of a lotus butcan
never penetrate the lotus, since all water rolls off a lotus.
Thecoolness stands for sukha, the wetness stands for piti. So like the
lotusimmersed in water, the mind in the third jhana is cooled by sukha
but isnot penetrated by piti. The mind in the third jhana experiences
onlysukha. In the third jhana, the mind continues to experience a
rock-likestillness, never moving outside, just as the lotus in the
simile alwaysremains immersed within the water. Just as the bliss the
third jhanasustains the mind therein, so he cool water, which represents
bliss,causes the lotus to thrive. Once again, the unique bliss of the
thirdjhana pervades the whole mental experience form beginning to end,
justas the cool waters in the simile pervade the lotus with coolness
form itsroots to its tips.The fourth jhana is likened to a man draped
from head to toe in a cleanwhite cloth. The man represents the mind.
The clean white clothrepresents the perfect purity of both equanimity
and mindfulness that isthe hallmark of the fourth jhana. The mind in
the fourth jhana isstainless, spotless as clean cloth, perfectly still
and just looking on,purely and simply. Of course, this absolute purity
of peacefulnesspervades the whole body of the mental experience, from
the start to theend just as the white cloth completely covers the man’s
body, form headto toe.This is the meaning to the four similes for jhana,
as I understand them.
The Jhanas PART ONE INTRODUCTION
In the original Buddhist scriptures, there is only one word for any
level ofmeditation. Jhana designates meditation proper, where the
meditator’s mind is stilled from all thought, secluded from all
five-sense activity and is radiant with other-worldly bliss. Put bluntly, it is isn’t Jhana then itisn’t true Buddhist meditation! Perhaps this is why the culminating
factor of the Buddha’s Noble Eightfold Path, the one that deals with
right meditation, is nothing less than the Jhanas.The Buddha’s
Rediscovery In the ancient Buddhist texts, the Buddha is said to have
discovered Jhana (SN 2,7).
This claim is repeated with full explanation by Venerable Ananda in another Sutta (AN 9,42).
The fact that the Buddha rediscovered Jhana should not be overlooked,
for the rediscovery was a central act in the dram of the Awakenment
with Awareness.When it is said that the Buddha discovered Jhana, it is
not to be understood that no one had ever experienced Jhana before.
For instance, in the era of the previous Buddha Kassapa, countless men
and women achieved Jhana and subsequently realized Awakenment with
Awareness. But in the India of twenty six centuries ago, all knowledge
of Jhana had disappeared. This was one reason that there is no mention
at all of Jhana in any religious text before the time of the Buddha.Some
might raise and objection that the teachers Alara Kalama and Udaka
Ramaputta preached on Jhana, because the texts state that they taught
the Bodhisatta (the Buddha-to-be) the attainment of the state of
nothingness and the attainment of the state of neither perception
nornon-perception. However, those two attainments could not have been
connected to Jhana, because the Bodhisatta recalled, just prior to
sitting under the Bodhi Tree, that the only time in his life that he had
experienced any Jhana was as a young boy, while sitting under a Rose
Apple Tree as his father conducted the first-ploughing ceremony (MN
36).That spontaneous early experience of Jhana had been
untaught,unplanned and since forgotten.
If that was the only
Jhana experienced by the Bodhisatta prior to his experience under the
Bodhi Tree, then the two teachers Alara Kalama and Udaka Ramaputta could
not have taught Jhana at all.Indeed, in the Mahasaccaka Sutta (MN 36),
the Bodhisatta is shown as rejecting the experiences under those two
teachers as not leading to Awakenment with Awareness, and then
exhausting just about every form of ascetic practice before concluding
that that too did not lead to Awakenment with Awareness.
Remembering the early experience of Jhana as a boy, the Bodhisatta
thought, “Perhaps this Jhana is the way to Awakenment with Awareness
(Bodhi).”Thus the Bodhisatta realized the jhanas under the Bodhi Tree
and proceeded from there to Full Awakenment with Awareness and the
attainment of Buddhahood.One of the reasons why Jhana was not practiced
before the Buddha’s Awakenment with Awareness was because people then
either indulged in seeking pleasure and comfort of the body or else
following a religion of tormenting the body. Both were caught up with
the body and its five senses and knew no release from the five senses.
Neither produced the sustained tranquility of the body necessary as the
foundation for Jhana.When the Bodhisatta began the easy practices
leading to such tranquility of body, his first five disciples abandoned
him in disgust. Such as practice was not regarded as valid. Therefore
it was not practiced, and so Jhana never occurred.After the Buddha’s
Awakenment with Awareness, the very first teaching that he gave,even
before the famous Four Noble Truths, was the exposition on the Middle
Way, a way which had not existed before (except long ago in the eras of
previous Buddhas), a way which leads automatically to Jhana and then to
Awakenment with Awareness.It was as if, the Buddha said, that He had
discovered a long but lost path leading to an ancient city (SN 12,65).
The ancient city was Nibbana(Awakenment with Awareness) and the long
lost path was the Eightfold Path culminating in Jhana. Since the Buddha
rediscovered this path, it can be said that the Buddha rediscovered
Jhana.
Can One be Attached to Jhana?
When the Bodhisatta
had the insight that Jhana was the way to Awakenment with Awareness, he
then thought, “Why am I afraid of that pleasure which has nothing to do
with the five senses nor with unwholesome things? I will not be afraid
of that pleasure (of Jhana)!” (MN 36). Even today, some meditators
mistakenly believe that something as intensely pleasurable as Jhana
cannot be conducive to the end of all suffering. They remain afraid of
Jhana. However, in the Suttas the Buddha repeatedly stated that the
pleasure of the Jhana “is to be followed, is to be developed and is to
be made much of. It is not to be feared” (MN 66). Inspite of this
clear advice from the Buddha Himself, some students of meditation are
misled by those who discover Jhana on the grounds that one can become
attached to Jhana and so never become awakend with awareness. It should
be pointed out that the Buddha’s word for attachment, upadana,only
refers to attachment to the comfort and pleasure of the five-sensesor
world or to attachment to various forms of wrong view (such as a viewof
self). It never means attachment to wholesome things, like Jhana1
Simply put, Jhana states are stages of letting go. One cannot be
attached to letting go. Just s one cannot be imprisoned by freedom.One
can indulge in jhana, in the bliss of letting go, and this is what some
people misled into fearing. But in the Pasadika Sutta (DN 29,25), the
Buddha said that one who indulges in the pleasures of Jhana may expect
only one of four consequences: Stream-Winning, Once-returner,
Non-returner, or Full Awakenment with Awareness! In other words,
indulging in Jhana leads only to the four stages of Awakenment with
Awareness. This in the words of the Buddha “One should not fear Jhana”
(MN 66).
For Those a Long Way from Jhana
For some meditators, the Jhanas may seem to be such a long distance away that they are seen as irrelevant.
This is not so. Discussing such sublime states can create inspiration,
as well as map out the territory ahead so that one can know the right
direction. More crucial y, it gives one the information about what to
do when one gets close to any of these profound states of freedom.
Finally, it gives a deeper understanding of the Dhamma, especially into
the Third Noble Truth that is the cessation of all suffering—Nibbana.
This is because, the rapture and bliss of jhanais directly related to
the amount of Samsara which is, albeit temporary,let go of. Thus,
discussing the Jhanas is well worthwhile, even if they may seem so far
away form you.
For Those a Little Closer to Jhana
Some
readers may have already gotten close enough to be able to understand
this discussion from their own experience, and it may help them make the
last leap into the jhanas. Furthermore, when a meditator has actually
experienced a profound state of meditation, they want to find out
exactly what it was, to recognize the state in terms of the Buddha’s
accurate descriptions. So it is important to be able to
correctlyidentify the levels of depth in meditation.It is also important
to generate some inspiration in one’s achievement.Such a positive
emotion will only encourage further letting go. It is my aspiration to
show you how wonderful and profound these states of Jhana are, and to
illustrate how crucial their experience is to the event of
Enlightenment.Eventually, the seeds that are planted in you through
reading adiscussion on Jhana like this will one day bear fruit. When
one realize show the mental factor of intention actually occurs, one
understands how important it is to get information and inspiration like
this on the Jhanasform outside of oneself. The at the right time, the
mind will know automatically what it must do.For example, when nimittas
arise the mind will spontaneously know howto respond. Sometimes you
might reflect on this later, “Where did that intention come from?” The
answer is that that movement of the mind came from reading discussions
such as this. Sometimes it comes from things learned in a past
life!These are the things that generate the subtle guidance of the mind
in the still states of meditation. They do not come from you. If you
get involved and try to do something, the meditation is disturbed and
the peace falls apart.Sp please do not think that just because you are
not at this stage yet,that this discussion is of no use to you. In
fact, it will be very useful to you. But you will only realize its
usefulness after you have achieved one of the Jhanas and reflected back
to see that such instruction as given here, which you thought were
forgotten, manifest at the tight time to lead the mind into jhana.
The Beautiful Breath: The Beginning of the Journey into Jhanas
So far I have discovered the Jhanas from a historical and theoretical
point of view. Now it is time to explain the Jhanas in terms of their
practice. It is best to begin the description of the journey into Jhana
from the starting point of the “beautiful breath.” Before this stage
is accomplished, the mind has insufficient contentment, awareness and
stability to launch itself into the higher states of consciousness. But
when one is able to maintain an effortless awareness on the breath
without break for a long period of time, when the mind has settled into
such a rich awareness that the breath appears delightful. Then one is
ready to set off on the journey into jhana.
Do Not Be Afraid of Delight
I want to stress that one should be cautious not to be afraid of
delight in meditation. Too many meditators dismiss happiness thinking
it unimportant or, even worse, thinking that they don’t deserve such
delight. Happiness in meditation is important! Moreover, you deserve
this bliss out! Blissing our on the breath is an essential part of the
path. So when delight does arise alongside the breath, one should
cherish it like a valuable treasure, and guard it accordingly.
The Beautiful Breath and No Effort
The delight that arises at the stage of the beautiful breath is the
“glue”that holds the mind’s attention on the breath. It results in the
mindfulness staying with the breath without effort. One stays with full
attention on the breath because the mind wants to stay with the
breath.The mind, at this stage, enjoys watching the breath so much that
it doesn’t want to go anywhere else. It just remains with the
breath,automatically. It is so content being with the delightful,
beautiful breath that all wandering ceases. One remains fully aware of
the breath withoutany need to control the mind. Mindfulness of the
breath, here, becomes effortless.
Without the experience of
delight, there will be some discontent. And discontent is the source of
the wandering mind. Before one reaches the stage of the beautiful
breath, discontent pushes mindfulness away from the breath. There, the
only way to keep mindfulness upon the breath is through and effort of
will, through control. But when the stage of the beautiful breath is
achieved, when delight generates long lasting contentment, then the mind
will not wander. Then control can be relaxed, effort relieved, and the
mind remains motionless, naturally.Just as petrol/gas is the fuel
moving the car, so discontent is the fuel that moves the mind. When a
car runs out of gas, it gently comes to as top. One doesn’t need to use
the brakes. It comes to a state of stillness, naturally. In the same
way, when the mind runs out of discontent, through the arising of the
beautiful breath, it gently comes toa stop. One doesn’t need to use the
brakes of the will power. The mind comes to a state of stillness,
naturally.
In Pali, the compound word pitisukha means the combination of joy andhappiness. One can use those words for all sorts of experiences, even forworldly experiences. But in meditation, pitisukha refers only to that joy and happiness that is generated through letting go.
Just as various types of fire may be distinguished by their fuel—such asa wood fire, oil fire or brushfire—so the various types of happiness can bedistinguished by their cause. The joy and happiness that arises with thebeautiful breath is fueled by the letting go of burdens such as past andfuture, internal commentary and diversity of consciousness. Because itis a delight born of letting go, it cannot produce attachment.
One cannot be attached and letting go at the same time. The delight that arises withthe beautiful breath is, in fact, a clear sign that some detachment has taken place.
Three Major Types of Pitisukha
One might propose three major types of pitisukha, (joy and happiness):that generated by sensual excitement, that cased by personalachievement, and that born of letting go. Not only are these types ofhappiness differentiated by their cause, but they are also very different intheir natures. The happiness generated by sensual excitement is hotand stimulating but also agitating and consequently tiring. It lessens inintensity on repetition. The happiness caused by personal achievementis warm and fulfilling but also fades quickly, leaving a sense of a vacanthole in need of filling. But the happiness born of letting go is cool andvery long lasting. It is associated with the sense of real freedom.
Moreover, the happiness generated by sensual excitement produces ever-stronger desire, like an addict needing an ever stronger dose, making thehappiness unstable and tyrannical. The happiness caused by personal achievement produces more investment in being the control freak,encouraging the illusion of personal power. The controller then kills anyhappiness. The happiness born of letting go inspires more letting go andless interference . Because it encourages one to leave things alone, it isthe most stable and effortlessly long lasting. It is the most independentof causes. It is closest to the unconditioned, the uncaused.It is important for success in meditation to recognize these different typesof happiness. If the happiness that arises with awareness of the breathis of the sensual excitement type, for example like waves of physicalpleasure coursing through your body, then it will soon disappear wheneffort is relaxed, leaving one heavy and tired. It is of little use here. Itfthe happiness is associated with the sense of achievement, for instancethinking “Wow! At last I’m getting somewhere in my meditation,” then itwill often be followed by the achievement disintegrating, destroyed by thecontroller suddenly being aroused, ruined by the interfering ego. But ifthe happiness that arises with the beautiful breath is that born of lettinggo, then one feels that one doesn’t need to say anything, or do anything.It becomes the happiness whose brother is freedom and whose sister ispeace. It will grow all by itself in magnificent intensity, blossoming like aflower in the garden of Jhana.
There are many other objects of meditation as well as the breath. Onecan take loving kindness (Metta), parts of the body (Kayagatasati), simplevisualizations (Kasina) and other things as the focus of one’s mindfulness. However, in all meditation that develops into jhana, there must come a stage where the pitisukha born of letting go arises. For example, loving kindness meditation opens into being such a wonderful,gorgeous, unconditional love for the whole cosmos, filling the meditator with delicious joy. Pitisukha born of letting go has arisen and one is att the stage of “beautiful Metta.” Another example: some meditators focuson parts of the human of the human body, often on a skull. As the meditation deepens, as mindfulness rests on the inner image of a skull,an amazing process unfolds. The image of the skull in one’s mind startsto whiten, then deepen in colour, until it appears to glow with intense luminosity as the “beautiful skull!” Again, pitisukha born of letting go has appeared filling the whole experience with joy and happiness. Evensome monks who practice Asubha (loathsomeness) meditation, on a decaying corpse say, can experience the initially repugnant cadaver suddenly changing into one of the most beautiful images of all. Letting go has aroused so much happiness that it overwhelms the naturaldisgust and floods the image with pitisukha. One has realized the stageof the “beautiful corpse!”IN breath meditation (Anapanasati), the Lord Buddha taught the arousing of pitisukha along with the experience of one’s breath as the 5hand 6th steps of the 16 step Anapanasati method (see MN 118). It is such a crucial stage in meditation that I have dealt with it in The Basic Method of Meditation2.
What if Pitisukha Hasn’t Appeared?
When pitisukha doesn’t arise, it must be because there is not enoughcontentment, this is, one is still trying too much. One should reflect onthe first two of the five hindrances. The first hindrance, sensory desire,draws the attention towards the object of desire and thus away from thebreath. The second hindrance, ill will, finds fault with the experience of breath, and the dissatisfaction repels the attention away from the breath.Contentment is the “middle way” between desire and ill will. It keepsone’s mindfulness with the breath long enough for the pitisukha to arise.
Sometimes meditators wonder about the role of effort in meditation. At the stage of meditation just before the beautiful breath, one’s effort should directed only into the knowing, and kept away from the doing mind. When effort is channeled into doing the meditation, that is,controlling everything, then the energized “doer” moves into restlessness,another of the hindrances. But when the effort is removed from the“doer” and is given fully to the knowing, then not only does restlessnessdisappear, but so does sloth and torpor. Sloth and torpor is another ofthe Five Hindrances. It arises because the knowing is without energy.Often this is because all one’s energy has gone into doing, into the activefunction of the mind, into controlling. So much so that the knowing, the passive function of mind, is starved into the feebleness of sloth andtorpor. But when all one’s effort is invested in the knowing, intomindfulness, then sloth and torpor become replaced by bright andenergized knowing.
Putting all one’s effort into the knowing is another way of generating pitisukha along with the breath. For the energy of the mind isequivalent to happiness. So if pitisukha hasn’t appeared yet, it mightbe that one is not directing effort away from the doer and into the knowing.
The Way Into Silence
Stillness means lack of movement. What causes the mind to move?“Will” causes the mind to move! This is why if one wants to experiencestillness, then one must remove all will, all doing, all control.
One can firmly hold a leaf on a plant but, however hard you try, you willnever be bale to hold to still. There will always be some vibration caused by slight tremors in one’s muscles. However, if one protected the leaffrom any wind, then the leaf becomes still, eventually, all by itself. Abyremoving the causes of the movement, the wind, then the leaf comes to anatural state of stillness.
In exactly the same way, one cannot achieve stillness by holding themind in the grip of one’s will. But if one removes the cause of movement in the mind, the will, then the mind soon comes to a natural state of stillness.
Thus one cannot will the mind to be still! The way into stillness is though the pitisukha born of letting go. Once the delight that comeswith the beautiful breath appears, then will becomes redundant. It becomes unnecessary since mindfulness stays with the breath all byitself, effortlessly. Mindfulness enjoys being with the beautiful breath,and so does not need to be forced. It is through the arising pitisukha atthe stage of the beautiful breath that will becomes calmed, effort isrelieved, and stillness begins to manifest.
When stillness appears it enriches the pitisukha. The deepening of pitisukha, in turn, creates even less opportunity for effort, and sostillness grows stronger. A self-reinforcing, feedback process ensues.Stillness deepens pitisukha. Pitisukha increases the stillness. Thisprocess continues, when not interrupted, all the way into Jhana where stillness is profound and pitisukha ecstatic.
When the Breath Disappears
If the breath disappears before the stage of the beautiful breath, then this is a case of sloth and torpor, of weak attention. One should go back to basics, strengthen present moment awareness and silence, and putmore energy into awareness.
But when one is on the stage of the beautiful breath, when it feels so delightful and effortless to be mindful of the breath for long periods oftime, then as the mind grows in stillness, the perception of the breath grows more subtle. Soon one is not aware of an in-breath, or of a beginning or middle or end of a breath. One is simply aware of aseemingly unchanging perception of breath, a single experience thathardly alters from moment to moment. What is happening is that someof the external features of breath, such as in and out, beginning and end,have been transcended, All one sees is the heart of the breath experience, beyond these labels.
Because of the extreme simplicity of the meditation object, the breath,stillness and pitisukha can grow even stronger. Let them grow stronger.Don’t fall onto the trap of doubt, wondering whether this very subtle barebreath experience is what one should be watching. Don’t worry thatperceptions of in and out, beginning and end, have disappeared. This ishow it should be. Don’t disturb the process. As the stillness andpitisukha grow ever stronger, the breath disappears.
When in the stage of the beautiful breath, the breath disappears, onlythe beauty remains. One is aware not of nothing, but of beauty, the pitisukha without any perception of breath. This is another importantstage in one’s meditation. It is a step closer to jhana.
The Calming of the Senses
Buddhism has always described experience in terms of six, not five,senses. They are sight, hearing, smell, taste, touch and also the mind.In breath meditation, one calms the first four senses into disappearance by focusing only on the breath. The breath is then experienced throughthe senses of touch and mind.
As the meditation progresses, the sense of touch is gradually calmed andthe sense of mind becomes more dominant. In the stages of the beautiful breath, the breath is experienced only partly by the sense of touch andmostly by the mind sense. The sense of touch gives one the perception of breath. The mind sense gives one the perception of beauty. When the“breath” disappears, it means that one has succeeded in calming the sense of touch into disappearance. The external five senses have at last been transcended. Only the mind sense remains. And the mind senseexperiences the breath as beauty.
In fact, one is still breathing at this stage, albeit ever so softly, It is just that one is now experiencing the breath through the mind sense, and not through the sense of touch. Because the familiar experience of breath is not linger present, one might conclude that one’s breath has stopped! But it hasn’t. Don’t worry. One will not die at this stage of meditation!One is just experiencing the breath in a new and wonderful way. One isexperiencing the breath only through the mind sense, and perceiving itas bliss.
It is like viewing a rare, sparkling diamond. At first one is aware of the shape, size and its many facets. But, maybe, after a while one doesn’t perceive the size and shape any more. Even the concept of facets disappears. All one notices, all that one is left with, is the “sparkle,” the beauty. The diamond is still there only one perceives it in a new and wonderful way.
Or it is like the simile that I like to use of the Cheshire cat in Alice in Wonderland, by Lewis Carol3 . First, the smiling face of a Cheshire Cat appears in the blue sky. As Alice and the Red Queen observe the image,the Cat’s head gradually disappears. Soon, only a mouth is left with anendearing smile. Then the mouth disappears, but the mile still remains!The body has gone, but the beauty remains.
This is how it appears when the five external senses completely disappear and only the mind sense remains. When one is not used topure mental objects, with no link to anything in the physical world, thenone may easily become confused. Faith or confidence (Saddha) is helpfulhere. If wisdom born of experience is yet too weak, then use confidence to know that when, in the stage of the beautiful breath, then breathdisappears leaving only a feeling of beauty or delight, then that is a puremental object that one is experiencing. Stay there with confidence. Becareful not to allow the hindrance of doubt to disturb the delightful peace. One may figure out what the experience means at the end of the meditation period, not now. As mentioned many times already, oneshould wait to the final few minutes of the meditation period to reviewany meaningful experiences.
Summary
This chapter has been an introduction to the Jhanas. I have given abrief history of the Jhanas and have explored some of the issues oftenraised about this exalted topic. I have returned yet one more time to the“beautiful breath,” for it is the beginning of the journey into Jhanas. Ihave prefaced the beautiful breath with the important exhortation not tobe afraid of delight in meditation, for delight is the “glue” that holds themind’s attention on the breath.The next part takes us further down the road to the deep absorptions.Let us turn now to a discussion of the nimitta, the “home stretch” intoJhanas.1
See upadana in Buddhist Dictionary: Manual of Buddhist Terms andDoctrines, Venerable Nyantiloka (Fourth Revised Edition), Kandy,Buddhist Publication Society, 1980.2
The Basic Method of Meditation by Ajahn Brahmavamso, available fromthe Buddhist Society of Western Australia.3
The annotate Alice: Alice’s Adventure in Wonderland and Through theLooking Glass, Harmondsworth, U.K. Penquin, 1965.
Sen Kollura 292 subscribers
Those are the collection of Quotes by Gautama Buddha of who he is and
what is his teachings are for. They are taken from Sutta Pitaka which is
where his original teachings are in pure form(Theravada Buddhism).It
has nearly 18500 Suttas(discourses) which will guide you to the supreme
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23 1 Share Save God Budda Blesses You 223 subscribers Beautiful Good Morning Photos With GodGautama Buddha,Wishes, Ecards, Images, WhatsApp Video Category People & Blogs Created using YouTube Video Editor
1. Once the Blessed Lord was staying at Shravasti
in Anathapindika’s Ashrama, where Sariputta was also staying. 2.
The Lord, addressing the Brethren, said: “Almsmen, be ye partakers not
of the world’s goods, butof my doctrine; in my compassion for you all I
am anxious to ensure this.” 3. Thus spoke the Lord, who thereupon rose and passed to his own cell. 4. Sariputta remained behind,and the Brethren asked him to explain what is Nibbana. 5. Then Sariputta in reply to the Brethren said: “Brethren, know you that greed is vile, and vile is resentment.
6. “To shed this greed andthis resentment, there is the Middle Way,
which gives us eyes to see and makes us know, leading us on to peace,
insight, awakenment with awareness, and Nibbana. 7. “What is
this Middle Way?It is naught but the Noble Eight-fold Path of right
outlook, right aims,right speech, right action, right means of
livelihood, right effort, right mindfulness, and right concentration;
this, Almsmen is the Middle Way. 8. “Yes, sirs; anger is vile and
malevolence is vile, envy and jealousy are vile, niggardliness
and avarice are vile, hypocrisy and deceit and arrogance are vile,
inflation[boastfulness?] is vile, and indolence is vile. 9. “For
the shedding of inflation and indolence there is the Middle Way, giving
us eyes to see, making us know, and leading us on to peace, insight,
awaktenment with awareness. 10. “Nibbana–which is naught but that Noble Eight-fold Path.” 11. Thus spoke the reverend Sariputta—glad at heart, the Almsmen rejoiced at what he had said.
The Roots of Nibbana
(2.i)
1. Once the venerable Radhacame to the
Exalted One. Having done so, he saluted the Exalted One andsat down on
one side. So seated, the venerable Radha thus addressed theExalted One:
“Pray, Lord, what for is Nibbana?” 2. “Nibbana means releasefrom passion,” replied the Lord. 3. “But Nibbana, Lord,–whatis the aim of it?”
4. “Rooted in Nibbana, Radha,the righteous life is lived. Nibbana
is its goal. Nibbana is its end.”
(2.ii)
1. Once the Exalted One
was dwelling at Shravasti, in Jeta’s Grove, at Anathapindika’s Park. Then
the Exalted One called the brethren, saying, “Brethren.” “Yes, Lord,”
replied those brethren to the Exalted One. The Exalted One thus spake: 2. “Do ye bear in mind, brethren,the Five Fetters that bind to the lower world, as taught by me?” 3. Whereupon the venerable Malunkyaputta said this to the Exalted One : 4. “I, Lord, bear in mind those Five Fetters.” 5. “And how, Malunkyaputta,do you bear them in mind?”
6. ” I bear in mind, Lord,the view of bodyhood, as taught by the
Exalted One; and wavering, and the moral taint of dependence on rite and
ritual, the excitement of sensual delight, and malevolence, taught by the
Exalted One as fetters that bind to the lower world. These are the Five
Fetters that I bear in mind, Lord.” 7. “As taught for whom,
Malunkyaputta,do you bear in mind these Five Fetters? Will not the
wanderers of other views reproach you, using the parable of a tender baby
for their reproach and saying thus: 8. “‘But, Malunkyaputta,
therecan be no bodyhood for a tender baby-boy, dull of wits and lying on
hisback. How, then, can there arise in him any view of bodyhood? Yet
thereis indeed latent in him a tendency to the view of bodyhood.
9. “‘Likewise, Malunkyaputta,there can be no mental conditions for a
tender baby-boy, dull of wits andlying on his back. How, then, can there
be in him any wavering of mentalconditions? Yet there is in him a
latent tendency to wavering. 10. “‘So also, Malunkyaputta,he can
have no moral practice. How, then, can there be in him any moraltaint
of dependence on rite and ritual? Yet he has a latent tendency thereto.
11. “‘Again, Malunkyaputta,that tender babe has no sensual
passions. How, then, can be known the excitementof sensual delight? But
the tendency is there. 12. “‘Lastly, Malunkyaputta,for that
tender babe beings do not exist. How then can it harbour
malevolenceagainst beings? Yet the tendency thereto is in him.’
13. “Now, Malunkyaputta, willnot those wanderers of other views thus
reproach you, using for their reproachthe parable of that tender
baby-boy?” 14. When this was said, thevenerable Ananda thus
addressed the Exalted One: “Now is the time, ExaltedOne. O Wayfarer, now
is the time for the Exalted One to set.”
khanpadawan 16.1K subscribers A screencast lecture on Buddhist doctrines and philosophies.. Lecture three of four lectures on Buddhism. http://tinyurl.com/religionsclass
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This series is being created Feb - June 2014, so more screencasts are coming each week. Category Education
Parinibbana: How the Historical Buddha Entered Nibbana This abridged
account of the historical Buddha’s passing and entry into Nibbana is
taken primarily from the Maha-parinibbana Sutta, translated from the
Pali by Sister Vajira & Francis Story. Other sources consulted are
Buddha by Karen Armstrong (Penguin, 2001) and Old Path White Clouds by
Thich Nhat Hanh (Parallax Press, 1991).
Forty-five years had
passed since the Lord Buddha’s awakenment with awareness, and the
Blessed One was 80 years old. He and his monks were staying in the
village of Beluvagamaka (or Beluva), which was near the present-day city
of Basrah, Bihar state, northeast India. It was the time of the monsoon
rains retreat,when the Buddha and his disciples stopped traveling.
Like an Old Cart
One day the Buddha asked the monks to leave and find other places to
stay during the monsoon. He would remain in Beluvagamaka with only his
cousin and companion, Ananda. After the monks had left, Ananda could see
that his master was ill. The Blessed One, in great pain, found comfort
only in deep meditation. But with the strength of will, he overcame his
illness.
Ananda was relieved but shaken. When I saw the Blessed
One’s sickness my own body became weak, he said. Everything became dim
to me, and my senses failed. Ye I still had some comfort in the thought
that the Blessed One would not come to his final passing away until he
had given some last instructions to his monks.
The Lord Buddha
responded, What more does the community of monks expect from me, Ananda?
I have taught the dhamma openly and completely. I have held nothing
back, and have nothing more to add to the teachings. A person who
thought the sangha depended on him for leadership might have something
to say. But, Ananda, the Tathagata has no such idea, that the sangha
depends on him. So what instructions should he give?
Now I am
frail, Ananda, old, aged, far gone in years. This is my eightieth year,
and my life is spent. My body is like an old cart, barely held together.
Therefore, Ananda, be islands unto yourselves, refuges unto yourselves,
seeking no other refuge; with the Dhamma as your island, the Dhamma as
your refuge, seeking no other refuge.
At the Capala Shrine
Soon after he had recovered from his illness, the Lord Buddha suggested
he and Ananda spend the day at a shrine, called the Capala Shrine. As
the two elderly men sat together, the Buddha remarked upon the beauty of
the scenery all around. The Blessed One continued, Whosoever, Ananda,
has perfected psychic power could, if he so desired, remain in this
place throughout a world-period or until the end of it. The Tathagata,
Ananda, has done so. Therefore the Tathagata could remain throughout a
world-period or until the end of it.
The Buddha repeated this suggestion three times. Ananda, possibly not understanding, said nothing.
Then came Mara, the evil one, who 45 years earlier had tried to tempt
the Buddha away from awakenment with awareness. You have accomplished
what you set out to do, Mara said. Give up this life and enter
Parinibbana [complete Nibbana] now.
The Buddha Relinquishes
His Will to Live Do not trouble yourself, Evil One, the Buddha replied. In three months I will pass away and enter Nibbana.
Then the Blessed One, clearly and mindfully, renounced his will to live
on. The earth itself responded with an earthquake. The Buddha told the
shaken Ananda about his decision to make his final entry into Nibbana in
three months. Ananda objected, and the Buddha replied that Ananda
should have made his objections known earlier, and requested the
Tathagata remain throughout a world-period or until the end of it.
To Kushinara
For the next three months, the Buddha and Ananda traveled and spoke to
groups of monks. One evening he and several of the monks stayed in the
home of Cunda, the son of a goldsmith. Cunda invited the Blessed One to
dine in his home, and he gave the Buddha a dish called sukaramaddava.
This means “mushrooms’ soft food.” No one today is certain what this
means. It was mushrooms dish.
Whatever was in the sukaramaddava,
the Buddha insisted that he would be the only one to eat from that dish.
When he had finished, the Buddha told Cunda to bury what was left so
that no one else would eat it.
That night, the Buddha suffered
terrible pain and dysentery. But the next day he insisted in traveling
on to Kushinara, located in what is now the state of Uttar Pradesh in
northern India. On the way, he told Ananda not to blame Cunda for his
death.
Ananda’s Sorrow
The Buddha and his monks came to a
grove of sal trees in Kushinara. The Buddha asked Ananda to prepare a
couch between to trees, with its head to the north. I am weary and want
to lie down, he said. When the couch was ready, the Buddha lay down on
his right side, one foot upon the other, with his head supported by his
right hand. Then the sal trees bloomed, although it was not their
season, pale yellow petals rained down on the Buddha.
The Buddha
spoke for a time to his monks. At one point Ananda left the grove to
lean against a door post and weep. The Buddha sent a monk to find Ananda
and bring him back. Then the Blessed One said to Ananda, Enough,
Ananda! Do not grieve! Have I not taught from the very beginning that
with all that is dear and beloved there must be change and separation?
All that is born, comes into being, is compounded, and is subject to
decay. How can one say: “May it not come to dissolution”? This cannot
be.
Ananda, you have served the Tathagata with loving-kindness in
deed, word, and thought; graciously, pleasantly, wholeheartedly. Now
you should strive to liberate yourself. The Blessed One then praised
Ananda in front of the other assembled monks.
Parinibbana
The Buddha spoke further, advising the monks to keep the rules of the
order of monks. Then he asked three times if any among them had any
questions. Do not be given to remorse later on with the thought: “The
Master was with us face to face, yet face to face we failed to ask him.”
But no one spoke. The Buddha assured all of the monks they would
realize awakenment with awareness.
Then he said, All compounded things are subject to decay. Strive with diligence. Then, serenely, he passed into Parinibbana.
Nature Healing Society 83.2K subscribers
Finally, we are ready with our 24/7 Good Morning 24/7 The Best LIVE
Morning Music Ever ➤ 528 Hz Positive Vibes For A Good Day - The Deepest
Healing, In this 24/7 Livestream, We have 8 songs around 65 minutes
each, all of them is Tuned to 528hz. It Can be used for focus, healing,
yoga, relaxation or anything you desire.
Enjoy your beautiful day.
All Movie the Clips is from Our Home Country Norway
Amid the most vital Solfeggio frequencies is the “528Hz frequency” This
frequency is regularly referred to as the love frequency simply because
it draws a particular type of deep-rooted natural connection with the
environment and nature as a whole. This is a unique frequency because
the bees can pollinate the flowers by buzzing at a 528 Hz frequency;
this is mind-blowing.
We are passionate about delivering clothes that support the healing and
uprising of Mother Nature. Our goal and mission are to help YOU take
responsibility in your own way by using products that aid in making our
world a more harmonious place. By using our products, you take
responsibility. Not just in the healing of our nature but in healing
yourself. Be empowered. Take responsibility.
We are forever grateful to anyone that support our work and purchase
our audios-videos. It really is helpful to our life purpose, to make
planet Earth a better place for all living beings. Thank you, dear soul.
The Mp3 songs are “FOR ONLY Private Use”
———————————
Listening to peaceful meditation, sleep, relaxation music helps us let
go of stress. It can balance the mind and body energetically. Everything
is vibration, and science has begun to acknowledge the amazing benefits
of sound/vibration/frequency. Combined with natural scenery it works in
harmony. Use our music to heal, relax, grow personally and spiritually.
You are worthy.
We hope that You’ll subscribe because of the high quality we deliver. We aim for 1 million subscribers within 2 years. We really appreciate your support!
Eternal love, Nature Healing & Society Category Music
Sen Kollura 292 subscribers
Those are the collection of Quotes by Gautama Buddha of who he is and
what is his teachings are for. They are taken from Sutta Pitaka which is
where his original teachings are in pure form(Theravada Buddhism).It
has nearly 18500 Suttas(discourses) which will guide you to the supreme
nibban(unchangeable happiness) ,the goal of his teachings in this
life.If you think you are a intelligent and honest person,it doesn’t
matter which faith you follow, here comes opportunity to develop your
inteligence to a level you never imagine before. Category Education
23 1 Share Save God Budda Blesses You 223 subscribers Beautiful Good Morning Photos With GodGautama Buddha,Wishes, Ecards, Images, WhatsApp Video Category People & Blogs Created using YouTube Video Editor
1. Once the Blessed Lord was staying at Shravasti
in Anathapindika’s Ashrama, where Sariputta was also staying. 2.
The Lord, addressing the Brethren, said: “Almsmen, be ye partakers not
of the world’s goods, butof my doctrine; in my compassion for you all I
am anxious to ensure this.” 3. Thus spoke the Lord, who thereupon rose and passed to his own cell. 4. Sariputta remained behind,and the Brethren asked him to explain what is Nibbana. 5. Then Sariputta in reply to the Brethren said: “Brethren, know you that greed is vile, and vile is resentment.
6. “To shed this greed andthis resentment, there is the Middle Way,
which gives us eyes to see and makes us know, leading us on to peace,
insight, awakenment with awareness, and Nibbana. 7. “What is
this Middle Way?It is naught but the Noble Eight-fold Path of right
outlook, right aims,right speech, right action, right means of
livelihood, right effort, right mindfulness, and right concentration;
this, Almsmen is the Middle Way. 8. “Yes, sirs; anger is vile and
malevolence is vile, envy and jealousy are vile, niggardliness
and avarice are vile, hypocrisy and deceit and arrogance are vile,
inflation[boastfulness?] is vile, and indolence is vile. 9. “For
the shedding of inflation and indolence there is the Middle Way, giving
us eyes to see, making us know, and leading us on to peace, insight,
awaktenment with awareness. 10. “Nibbana–which is naught but that Noble Eight-fold Path.” 11. Thus spoke the reverend Sariputta—glad at heart, the Almsmen rejoiced at what he had said.
The Roots of Nibbana
(2.i)
1. Once the venerable Radhacame to the
Exalted One. Having done so, he saluted the Exalted One andsat down on
one side. So seated, the venerable Radha thus addressed theExalted One:
“Pray, Lord, what for is Nibbana?” 2. “Nibbana means releasefrom passion,” replied the Lord. 3. “But Nibbana, Lord,–whatis the aim of it?”
4. “Rooted in Nibbana, Radha,the righteous life is lived. Nibbana
is its goal. Nibbana is its end.”
(2.ii)
1. Once the Exalted One
was dwelling at Shravasti, in Jeta’s Grove, at Anathapindika’s Park. Then
the Exalted One called the brethren, saying, “Brethren.” “Yes, Lord,”
replied those brethren to the Exalted One. The Exalted One thus spake: 2. “Do ye bear in mind, brethren,the Five Fetters that bind to the lower world, as taught by me?” 3. Whereupon the venerable Malunkyaputta said this to the Exalted One : 4. “I, Lord, bear in mind those Five Fetters.” 5. “And how, Malunkyaputta,do you bear them in mind?”
6. ” I bear in mind, Lord,the view of bodyhood, as taught by the
Exalted One; and wavering, and the moral taint of dependence on rite and
ritual, the excitement of sensual delight, and malevolence, taught by the
Exalted One as fetters that bind to the lower world. These are the Five
Fetters that I bear in mind, Lord.” 7. “As taught for whom,
Malunkyaputta,do you bear in mind these Five Fetters? Will not the
wanderers of other views reproach you, using the parable of a tender baby
for their reproach and saying thus: 8. “‘But, Malunkyaputta,
therecan be no bodyhood for a tender baby-boy, dull of wits and lying on
hisback. How, then, can there arise in him any view of bodyhood? Yet
thereis indeed latent in him a tendency to the view of bodyhood.
9. “‘Likewise, Malunkyaputta,there can be no mental conditions for a
tender baby-boy, dull of wits andlying on his back. How, then, can there
be in him any wavering of mentalconditions? Yet there is in him a
latent tendency to wavering. 10. “‘So also, Malunkyaputta,he can
have no moral practice. How, then, can there be in him any moraltaint
of dependence on rite and ritual? Yet he has a latent tendency thereto.
11. “‘Again, Malunkyaputta,that tender babe has no sensual
passions. How, then, can be known the excitementof sensual delight? But
the tendency is there. 12. “‘Lastly, Malunkyaputta,for that
tender babe beings do not exist. How then can it harbour
malevolenceagainst beings? Yet the tendency thereto is in him.’
13. “Now, Malunkyaputta, willnot those wanderers of other views thus
reproach you, using for their reproachthe parable of that tender
baby-boy?” 14. When this was said, thevenerable Ananda thus
addressed the Exalted One: “Now is the time, ExaltedOne. O Wayfarer, now
is the time for the Exalted One to set.”
khanpadawan 16.1K subscribers A screencast lecture on Buddhist doctrines and philosophies.. Lecture three of four lectures on Buddhism. http://tinyurl.com/religionsclass
Screencast lectures by Dr. Dale Tuggy, for his INDS 120 World
Religions - a college course surveying the traditions of Hinduism,
Buddhism, Judaism, Christianity, and Islam, and introducing students to
the terms and classic theories of Religious Studies.
You can take this course for credit during July 2014. See: http://www.fredonia.edu/summer/
It counts as a GenEd World Civilizations course for SUNY schools, and
may count for various requirements in Religious Studies or general
education at your school (contact your Registrar’s office if you’re
unsure).
This series is being created Feb - June 2014, so more screencasts are coming each week. Category Education
Parinibbana: How the Historical Buddha Entered Nibbana This abridged
account of the historical Buddha’s passing and entry into Nibbana is
taken primarily from the Maha-parinibbana Sutta, translated from the
Pali by Sister Vajira & Francis Story. Other sources consulted are
Buddha by Karen Armstrong (Penguin, 2001) and Old Path White Clouds by
Thich Nhat Hanh (Parallax Press, 1991).
Forty-five years had
passed since the Lord Buddha’s awakenment with awareness, and the
Blessed One was 80 years old. He and his monks were staying in the
village of Beluvagamaka (or Beluva), which was near the present-day city
of Basrah, Bihar state, northeast India. It was the time of the monsoon
rains retreat,when the Buddha and his disciples stopped traveling.
Like an Old Cart
One day the Buddha asked the monks to leave and find other places to
stay during the monsoon. He would remain in Beluvagamaka with only his
cousin and companion, Ananda. After the monks had left, Ananda could see
that his master was ill. The Blessed One, in great pain, found comfort
only in deep meditation. But with the strength of will, he overcame his
illness.
Ananda was relieved but shaken. When I saw the Blessed
One’s sickness my own body became weak, he said. Everything became dim
to me, and my senses failed. Ye I still had some comfort in the thought
that the Blessed One would not come to his final passing away until he
had given some last instructions to his monks.
The Lord Buddha
responded, What more does the community of monks expect from me, Ananda?
I have taught the dhamma openly and completely. I have held nothing
back, and have nothing more to add to the teachings. A person who
thought the sangha depended on him for leadership might have something
to say. But, Ananda, the Tathagata has no such idea, that the sangha
depends on him. So what instructions should he give?
Now I am
frail, Ananda, old, aged, far gone in years. This is my eightieth year,
and my life is spent. My body is like an old cart, barely held together.
Therefore, Ananda, be islands unto yourselves, refuges unto yourselves,
seeking no other refuge; with the Dhamma as your island, the Dhamma as
your refuge, seeking no other refuge.
At the Capala Shrine
Soon after he had recovered from his illness, the Lord Buddha suggested
he and Ananda spend the day at a shrine, called the Capala Shrine. As
the two elderly men sat together, the Buddha remarked upon the beauty of
the scenery all around. The Blessed One continued, Whosoever, Ananda,
has perfected psychic power could, if he so desired, remain in this
place throughout a world-period or until the end of it. The Tathagata,
Ananda, has done so. Therefore the Tathagata could remain throughout a
world-period or until the end of it.
The Buddha repeated this suggestion three times. Ananda, possibly not understanding, said nothing.
Then came Mara, the evil one, who 45 years earlier had tried to tempt
the Buddha away from awakenment with awareness. You have accomplished
what you set out to do, Mara said. Give up this life and enter
Parinibbana [complete Nibbana] now.
The Buddha Relinquishes
His Will to Live Do not trouble yourself, Evil One, the Buddha replied. In three months I will pass away and enter Nibbana.
Then the Blessed One, clearly and mindfully, renounced his will to live
on. The earth itself responded with an earthquake. The Buddha told the
shaken Ananda about his decision to make his final entry into Nibbana in
three months. Ananda objected, and the Buddha replied that Ananda
should have made his objections known earlier, and requested the
Tathagata remain throughout a world-period or until the end of it.
To Kushinara
For the next three months, the Buddha and Ananda traveled and spoke to
groups of monks. One evening he and several of the monks stayed in the
home of Cunda, the son of a goldsmith. Cunda invited the Blessed One to
dine in his home, and he gave the Buddha a dish called sukaramaddava.
This means “mushrooms’ soft food.” No one today is certain what this
means. It was mushrooms dish.
Whatever was in the sukaramaddava,
the Buddha insisted that he would be the only one to eat from that dish.
When he had finished, the Buddha told Cunda to bury what was left so
that no one else would eat it.
That night, the Buddha suffered
terrible pain and dysentery. But the next day he insisted in traveling
on to Kushinara, located in what is now the state of Uttar Pradesh in
northern India. On the way, he told Ananda not to blame Cunda for his
death.
Ananda’s Sorrow
The Buddha and his monks came to a
grove of sal trees in Kushinara. The Buddha asked Ananda to prepare a
couch between to trees, with its head to the north. I am weary and want
to lie down, he said. When the couch was ready, the Buddha lay down on
his right side, one foot upon the other, with his head supported by his
right hand. Then the sal trees bloomed, although it was not their
season, pale yellow petals rained down on the Buddha.
The Buddha
spoke for a time to his monks. At one point Ananda left the grove to
lean against a door post and weep. The Buddha sent a monk to find Ananda
and bring him back. Then the Blessed One said to Ananda, Enough,
Ananda! Do not grieve! Have I not taught from the very beginning that
with all that is dear and beloved there must be change and separation?
All that is born, comes into being, is compounded, and is subject to
decay. How can one say: “May it not come to dissolution”? This cannot
be.
Ananda, you have served the Tathagata with loving-kindness in
deed, word, and thought; graciously, pleasantly, wholeheartedly. Now
you should strive to liberate yourself. The Blessed One then praised
Ananda in front of the other assembled monks.
Parinibbana
The Buddha spoke further, advising the monks to keep the rules of the
order of monks. Then he asked three times if any among them had any
questions. Do not be given to remorse later on with the thought: “The
Master was with us face to face, yet face to face we failed to ask him.”
But no one spoke. The Buddha assured all of the monks they would
realize awakenment with awareness.
Then he said, All compounded things are subject to decay. Strive with diligence. Then, serenely, he passed into Parinibbana.
Nature Healing Society 83.2K subscribers
Finally, we are ready with our 24/7 Good Morning 24/7 The Best LIVE
Morning Music Ever ➤ 528 Hz Positive Vibes For A Good Day - The Deepest
Healing, In this 24/7 Livestream, We have 8 songs around 65 minutes
each, all of them is Tuned to 528hz. It Can be used for focus, healing,
yoga, relaxation or anything you desire.
Enjoy your beautiful day.
All Movie the Clips is from Our Home Country Norway🙏😍
Amid the most vital Solfeggio frequencies is the “528Hz frequency” This
frequency is regularly referred to as the love frequency simply because
it draws a particular type of deep-rooted natural connection with the
environment and nature as a whole. This is a unique frequency because
the bees can pollinate the flowers by buzzing at a 528 Hz frequency;
this is mind-blowing.
We are passionate about delivering clothes that support the healing and
uprising of Mother Nature. Our goal and mission are to help YOU take
responsibility in your own way by using products that aid in making our
world a more harmonious place. By using our products, you take
responsibility. Not just in the healing of our nature but in healing
yourself. Be empowered. Take responsibility.
We are forever grateful to anyone that support our work and purchase
our audios-videos. It really is helpful to our life purpose, to make
planet Earth a better place for all living beings. Thank you, dear soul.
The Mp3 songs are “FOR ONLY Private Use”💖🙏
———————————
Listening to peaceful meditation, sleep, relaxation music helps us let
go of stress. It can balance the mind and body energetically. Everything
is vibration, and science has begun to acknowledge the amazing benefits
of sound/vibration/frequency. Combined with natural scenery it works in
harmony. Use our music to heal, relax, grow personally and spiritually.
You are worthy.
We hope that You’ll subscribe because of the high quality we deliver. We aim for 1 million subscribers within 2 years. We really appreciate your support!
Eternal love, Nature Healing & Society Category Music
https://www.youtube.com/watch?v=xSIqK0BqySk புதுவருடம் முழுவதும் வெற்றிகளையும் மகிழ்சிகளையும் பெற புத்தரின் வழி ! 99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,99) செம்மொழி தமிழ்
2. கர்த்தர், சகோதரர்களை உரையாற்றினார்: “பிச்சைக்காரர்களே, நீங்கள் உலகப்
பொருட்களில் பங்காளிகளாக இருக்காதீர்கள், ஆனால் என் கோட்பாட்டின்
அடிப்படையில்; உங்கள் அனைவரிடமும் என் இரக்கத்தில் இதை உறுதிப்படுத்த நான்
ஆர்வமாக உள்ளேன்.” 3. கர்த்தர் இவ்வாறு பேசினார், அதன்பிறகு எழுந்து தன் சொந்த அறைக்குச் சென்றார். 4. சரிபுட்டா பின்னால் இருந்தார், சகோதரர்கள் அவரிடம் நிபானா என்ன என்பதை விளக்கச் சொன்னார்கள். 5. அப்பொழுது சகோதரர்களுக்குப் பதிலளித்த சரிபுட்டா: “சகோதரரே, பேராசை கேவலமானது, கேவலமானது மனக்கசப்பு என்பதை நீங்கள் அறிவீர்கள்.
6. “இந்த பேராசையையும் இந்த அதிருப்தியையும் சிந்திக்க, மத்திய வழி
உள்ளது, இது நமக்கு கண்களைக் கொடுக்கிறது மற்றும் நமக்குத்
தெரியப்படுத்துகிறது, அமைதி, நுண்ணறிவு, விழிப்புணர்வுடன் விழிப்புணர்வு
மற்றும் நிபானா ஆகியவற்றுக்கு இட்டுச் செல்கிறது. 7. “இந்த நடுத்தர
வழி என்ன? இது சரியான பார்வை, சரியான நோக்கங்கள், சரியான பேச்சு, சரியான
செயல், சரியான வாழ்வாதார வழிமுறைகள், சரியான முயற்சி, சரியான நினைவாற்றல்
மற்றும் சரியான செறிவு ஆகியவற்றின் உன்னதமான எட்டு மடங்கு பாதை தவிர
வேறில்லை; இது, பிச்சை மத்திய வழி. . 9. “பணவீக்கம் மற்றும்
சகிப்புத்தன்மையைக் குறைப்பதற்கு மத்திய வழி உள்ளது, பார்க்க எங்களுக்கு
கண்களைக் கொடுக்கிறது, எங்களுக்குத் தெரியப்படுத்துகிறது, மேலும் நம்மை
அமைதி, நுண்ணறிவு, விழிப்புணர்வுடன் விழிப்புணர்வுக்கு இட்டுச் செல்கிறது. 10. “நிபானா - இது ஒன்றும் இல்லை, ஆனால் அந்த உன்னதமான எட்டு மடங்கு பாதை.”
11. இவ்வாறு மரியாதைக்குரிய சரிபுட்டா பேசினார் heart இதயத்தில்
மகிழ்ச்சி, அவர் சொன்னதைக் கண்டு பிச்சைக்காரர்கள் மகிழ்ச்சியடைந்தனர்.
நிபானாவின் வேர்கள் (2.i) 1. மதிப்பிற்குரிய ராதாகேம் ஒரு முறை
உயர்ந்தவருக்கு. அவ்வாறு செய்த அவர், உயர்ந்தவருக்கு வணக்கம் செலுத்தி, ஒரு
பக்கத்தில் கீழே விழுந்தார். மிகவும் அமர்ந்திருந்த, மரியாதைக்குரிய ராதா
இவ்வாறு உரையாற்றினார்: “பிரார்த்தனை, ஆண்டவரே, நிபானாவுக்கு என்ன?” 2. “நிபானா என்றால் உணர்ச்சியிலிருந்து விடுவித்தல்” என்று இறைவன் பதிலளித்தார். 3. “ஆனால் நிபனா, ஆண்டவரே, - இதன் நோக்கம் என்ன?” 4. “ரிப்பாவின் நிபானாவில் வேரூன்றி, நீதியான வாழ்க்கை வாழ்கிறது. நிப்பனா அதன் குறிக்கோள். நிப்பனா அதன் முடிவு.” (2.ii)
1. ஒருமுறை உயர்ந்தவர் ஷ்ராவஸ்தியில், ஜெட்டாவின் தோப்பில், அனதபிண்டிகா
பூங்காவில் வசித்து வந்தார். அப்பொழுது உயர்ந்தவர் சகோதரர்களை அழைத்து,
“சகோதரரே” என்று கூறினார். “ஆம், ஆண்டவரே” என்று அந்த சகோதரர்கள்
உயர்ந்தவருக்கு பதிலளித்தனர். உயர்ந்தவர் இவ்வாறு பேசினார்: 2. “சகோதரரே, நான் கற்பித்தபடி, கீழ் உலகத்துடன் பிணைக்கும் ஐந்து ஃபெட்டர்களை நீங்கள் நினைவில் கொள்கிறீர்களா?” 3. அதன்பின்னர், மரியாதைக்குரிய மலுங்க்யபுட்டா இதை உயர்ந்தவரிடம் கூறினார்: 4. “ஆண்டவரே, நான் அந்த ஐந்து ஃபெட்டர்களை மனதில் கொள்கிறேன்.” 5. “மேலும், மாலுங்கியபுட்டா, அவற்றை எப்படி மனதில் கொள்கிறீர்கள்?”
6. “ஆண்டவரே, உயர்ந்தவரால் கற்பிக்கப்பட்டதைப் போல, உடலமைப்பைப் பற்றிய
பார்வையை நான் மனதில் கொள்கிறேன்; மேலும் அசைந்துகொள்வது, சடங்கு மற்றும்
சடங்குகளைச் சார்ந்து தார்மீகக் களங்கம், சிற்றின்ப மகிழ்ச்சியின்
உற்சாகம், மற்றும் உயர்ந்தவர் கற்பித்த ஆண்மை கர்த்தாவே, நான் மனதில்
வைத்திருக்கும் ஐந்து ஃபெட்டர்கள் இவை. “ 7. “மலுங்க்யபுட்டா,
யாருக்காக கற்பித்திருக்கிறீர்களோ, இந்த ஐந்து ஃபெட்டர்களை நீங்கள் மனதில்
கொள்கிறீர்களா? மற்ற பார்வைகளின் அலைந்து திரிபவர்கள் உங்களை நிந்திக்க
மாட்டார்கள், மென்மையான குழந்தையின் உவமையை தங்கள் நிந்தனைக்குப்
பயன்படுத்தி இவ்வாறு கூறுகிறார்கள்: 8. “” ஆனால், மலுங்க்யபுட்டா,
மென்மையான ஆண் குழந்தைக்கு எந்தவிதமான உடலமைப்பும் இருக்க முடியாது,
புத்திசாலித்தனமான மற்றும் முதுகில் படுத்துக் கொள்ளுங்கள். அப்படியானால்,
உடலமைப்பைப் பற்றிய எந்தவொரு பார்வையும் அவனுக்குள் எப்படி எழக்கூடும்?
ஆனாலும் அவரிடம் ஒரு போக்கு மறைந்திருக்கிறது உடலமைப்பின் பார்வை. 9.
“‘அதேபோல், மலுங்க்யபுட்டா, ஒரு மென்மையான ஆண் குழந்தைக்கு எந்தவிதமான
மனநிலையும் இருக்க முடியாது, மந்தமான புத்திசாலித்தனம் மற்றும் அவரது
முதுகில் சாய்ந்திருத்தல். அப்படியானால், மனநிலைகளில் எந்தவிதமான அசைவும்
அவனுக்குள் இருக்க முடியும்? ஆனாலும் அவனுக்குள் ஒரு மறைந்திருக்கும்
அலைபாயும் போக்கு. 10. “” அதேபோல், மாலுங்கியபுட்டா, அவருக்கு எந்த
தார்மீக நடைமுறையும் இருக்க முடியாது. அப்படியானால், சடங்கு மற்றும்
சடங்குகளை நம்பியிருக்கும் எந்தவொரு தார்மீகமும் அவரிடம் இருக்க முடியும்?
ஆனாலும் அவருக்கு ஒரு மறைந்த போக்கு உள்ளது. 11. “‘மீண்டும்,
மலுன்கியாபுட்டா, அந்த மென்மையான குழந்தைக்கு சிற்றின்ப உணர்வுகள் இல்லை.
அப்படியானால், பரபரப்பான மகிழ்ச்சியை எப்படி அறிய முடியும்? ஆனால் போக்கு
இருக்கிறது. 12. “” கடைசியாக, மலுங்க்யபுட்டா, ஏனென்றால் அந்த
மென்மையான குழந்தை மனிதர்கள் இல்லை. அப்படியானால் அது எவ்வாறு
ஆண்மைக்குறைவான மனிதர்களை அடைக்க முடியும்? ஆனாலும் அதற்கான போக்கு அவரிடம்
உள்ளது. ‘ 13. “இப்போது, மாலுங்கியபுட்டா, மற்ற கருத்துக்களில்
அலைந்து திரிபவர்கள் உங்களை இவ்வாறு நிந்திக்க மாட்டார்கள், அந்த மென்மையான
ஆண் குழந்தையின் உவமையை அவர்கள் நிந்திக்கிறார்களா?” 14. இவ்வாறு
கூறப்பட்டபோது, புகழ்பெற்ற ஆனந்தா இவ்வாறு உயர்ந்தவரை உரையாற்றினார்:
“இப்போது நேரம், மிகைப்படுத்தப்பட்ட ஒன்று. வழிவகுப்பவரே, இப்போது
உயர்ந்தவர் அமைக்க வேண்டிய நேரம் இது.”புத்தரின் கடைசி நாட்கள்
பரிணிபனா: வரலாற்று புத்தர் நிபானாவில் நுழைந்த விதம் வரலாற்று புத்தரின்
நிபந்தனைக்குள் நுழைந்ததும் நுழைந்ததும் பற்றிய இந்த சுருக்கமான கணக்கு
முதன்மையாக மஹா-பரிணிபனா சுட்டாவிலிருந்து எடுக்கப்பட்டது, இது
பாலியிலிருந்து சகோதரி வஜிரா & பிரான்சிஸ் ஸ்டோரி மொழிபெயர்த்தது.
ஆலோசிக்கப்பட்ட பிற ஆதாரங்கள் புத்தர் கரேன் ஆம்ஸ்ட்ராங் (பெங்குயின்,
2001) மற்றும் பழைய வெள்ளை மேகங்கள் திச் நாட் ஹன் (இடமாறு பதிப்பகம்,
1991).
பகவான் புத்தர் விழிப்புணர்வுடன் எழுந்து நாற்பத்தைந்து
ஆண்டுகள் கடந்துவிட்டன, மேலும் ஆசீர்வதிக்கப்பட்டவருக்கு 80 வயது. அவரும்
அவரது துறவிகளும் வடகிழக்கு இந்தியாவின் பீகார் மாநிலத்தின் இன்றைய நகரமான
பாஸ்ராவுக்கு அருகில் இருந்த பெலுவமகா (அல்லது பெலுவா) கிராமத்தில்
தங்கியிருந்தனர். புத்தரும் அவரது சீடர்களும் பயணத்தை நிறுத்திய மழைக்காலம்
பின்வாங்கிய நேரம் அது.
பழைய வண்டி போல
ஒரு நாள் புத்தர்
துறவிகளை விட்டு வெளியேறவும், மழைக்காலத்தில் தங்குவதற்கு வேறு இடங்களைக்
கண்டுபிடிக்கவும் கேட்டார். அவர் தனது உறவினரும் தோழருமான ஆனந்தாவுடன்
மட்டுமே பெலுவமகாவில் தங்கியிருப்பார். துறவிகள் வெளியேறிய பிறகு, ஆனந்தா
தனது எஜமானருக்கு உடல்நிலை சரியில்லாமல் இருப்பதைக் காண முடிந்தது.
ஆசிர்வதிக்கப்பட்டவர், மிகுந்த வேதனையில், ஆழ்ந்த தியானத்தில் மட்டுமே
ஆறுதல் கண்டார். ஆனால் விருப்பத்தின் பலத்தால், அவர் தனது நோயை வென்றார்.
ஆனந்த நிம்மதி அடைந்தாலும் நடுங்கினான். ஆசீர்வதிக்கப்பட்டவரின் நோயை நான்
கண்டபோது என் சொந்த உடல் பலவீனமடைந்தது, என்றார். எல்லாம் எனக்கு
மங்கலாகிவிட்டது, என் உணர்வுகள் தோல்வியடைந்தன. ஆமாம்,
ஆசீர்வதிக்கப்பட்டவர் தனது துறவிகளுக்கு சில கடைசி அறிவுறுத்தல்களைக்
கொடுக்கும் வரை அவரது இறுதி காலத்திற்கு வரமாட்டார் என்ற எண்ணத்தில் எனக்கு
இன்னும் ஆறுதல் இருந்தது.
பகவான் புத்தர் பதிலளித்தார், ஆனந்தா,
துறவிகளின் சமூகம் என்னிடமிருந்து இன்னும் என்ன எதிர்பார்க்கிறது? நான்
தம்மத்தை வெளிப்படையாகவும் முழுமையாகவும் கற்பித்தேன். நான் எதையும்
பின்வாங்கவில்லை, மேலும் போதனைகளைச் சேர்க்க வேறு எதுவும் இல்லை. சங்கம்
தலைமைத்துவத்திற்காக அவரைச் சார்ந்தது என்று நினைத்த ஒருவருக்கு ஏதாவது
சொல்லலாம். ஆனால், ஆனந்தா, ததகதாவிற்கு அத்தகைய யோசனை இல்லை, சங்கம் அவரைப்
பொறுத்தது. எனவே அவர் என்ன அறிவுறுத்தல்களைக் கொடுக்க வேண்டும்?
இப்போது நான் பலவீனமாக இருக்கிறேன், ஆனந்தா, வயதானவர், வயதானவர்,
ஆண்டுகளில் வெகுதூரம் சென்றுவிட்டார். இது எனது எண்பதாம் ஆண்டு, என்
வாழ்க்கை கழிக்கப்படுகிறது. என் உடல் ஒரு பழைய வண்டி போன்றது.
ஆகையால், ஆனந்தா, உங்களுக்கு தீவுகளாக இருங்கள், வேறு எந்த அடைக்கலத்தையும்
தேடாதீர்கள்; தம்மத்தை உங்கள் தீவாகவும், தம்மத்தை உங்கள் அடைக்கலமாகவும்,
வேறு அடைக்கலம் தேடவில்லை.
கபாலா சன்னதியில்
அவர் உடல்நிலை
சரியில்லாமல் குணமடைந்த உடனேயே, புத்தர் அவரும் ஆனந்தமும் கபாலா ஆலயம்
என்று அழைக்கப்படும் ஒரு சன்னதியில் கழிக்க பரிந்துரைத்தார். இரண்டு வயதான
மனிதர்களும் ஒன்றாக அமர்ந்திருந்தபோது, புத்தர் சுற்றியுள்ள காட்சிகளின்
அழகைக் குறிப்பிட்டார். ஆசீர்வதிக்கப்பட்டவர் தொடர்ந்தார், யார், ஆனந்தா,
மன ஆற்றலை பூரணப்படுத்தியுள்ளார், அவர் விரும்பினால், ஒரு உலக காலம்
முழுவதும் அல்லது அதன் இறுதி வரை இந்த இடத்தில் இருக்க முடியும். ஆனத,
ததகதா அவ்வாறு செய்துள்ளார். எனவே ததகதா ஒரு உலக காலம் முழுவதும் அல்லது
அதன் இறுதி வரை இருக்கக்கூடும்.
புத்தர் இந்த ஆலோசனையை மூன்று முறை மீண்டும் கூறினார். ஆனந்தா, ஒருவேளை புரியவில்லை, எதுவும் பேசவில்லை.
45 ஆண்டுகளுக்கு முன்னர் புத்தரை விழிப்புணர்விலிருந்து விழித்தெழச் செய்ய
முயன்ற மாரா என்ற தீயவள் வந்தாள். நீங்கள் செய்யத் திட்டமிட்டதை நீங்கள்
நிறைவேற்றியுள்ளீர்கள், என்றார் மாரா. இந்த வாழ்க்கையை விட்டுவிட்டு,
இப்போது பரினிபனா [முழுமையான நிபானா] ஐ உள்ளிடவும்.
புத்தர் கைவிடுகிறார்
அவர் வாழ விருப்பம் உங்களை தொந்தரவு செய்ய வேண்டாம், தீய ஒன்று, புத்தர்
பதிலளித்தார். மூன்று மாதங்களில் நான் காலமானேன், நிபானாவுக்குள் நுழைவேன்.
பின்னர் ஆசீர்வதிக்கப்பட்டவர், தெளிவாகவும், மனதுடனும், வாழ்வதற்கான தனது
விருப்பத்தை கைவிட்டார். பூமியே பூகம்பத்துடன் பதிலளித்தது. புத்தர்
நடுங்கிய ஆனந்தாவிடம் மூன்று மாதங்களில் நிபானாவில் தனது இறுதி நுழைவு
குறித்த முடிவைப் பற்றி கூறினார். ஆனந்த ஆட்சேபனை தெரிவித்தார், புத்தர்
ஆனந்தா தனது ஆட்சேபனைகளை முன்பே தெரியப்படுத்தியிருக்க வேண்டும் என்று
பதிலளித்தார், மேலும் ததகதா ஒரு உலக காலம் முழுவதும் அல்லது அது முடியும்
வரை இருக்குமாறு கேட்டுக்கொண்டார்.
குஷினாராவுக்கு
அடுத்த
மூன்று மாதங்களுக்கு புத்தரும் ஆனந்தாவும் பயணம் செய்து துறவிகளின்
குழுக்களுடன் பேசினர். ஒரு மாலை அவரும் பல துறவிகளும் ஒரு பொற்கொல்லரின்
மகனான குண்டாவின் வீட்டில் தங்கினர். குண்டா ஆசிர்வதிக்கப்பட்டவரை தனது
வீட்டில் உணவருந்துமாறு அழைத்தார், மேலும் அவர் புத்தருக்கு சுகரம்தாவா
என்ற உணவைக் கொடுத்தார். இதன் பொருள் “காளான்களின் மென்மையான உணவு.” இதன்
பொருள் என்னவென்று இன்று யாருக்கும் உறுதியாகத் தெரியவில்லை. அது காளான்கள்
டிஷ்.
சுகரமதவத்தில் எது இருந்தாலும், அந்த உணவில் இருந்து தான்
சாப்பிடுவேன் என்று புத்தர் வலியுறுத்தினார். அவர் முடிந்ததும், புத்தர்
குண்டாவிடம் எஞ்சியதை புதைக்கச் சொன்னார், அதனால் வேறு யாரும் அதை சாப்பிட
மாட்டார்கள்.
அன்று இரவு, புத்தர் பயங்கர வலியையும்
வயிற்றுப்போக்கையும் சந்தித்தார். ஆனால் அடுத்த நாள் அவர் இப்போது வட
இந்தியாவில் உத்தரப்பிரதேச மாநிலத்தில் அமைந்துள்ள குஷினாராவுக்கு பயணிக்க
வலியுறுத்தினார். வழியில், குந்தாவின் மரணத்திற்கு அவர் குறை சொல்ல
வேண்டாம் என்று ஆனந்தரிடம் கூறினார்.புத்தரும் அவரது துறவிகளும்
குஷினாராவில் உள்ள சால் மரங்களின் தோப்புக்கு வந்தனர். புத்தர் ஆனந்தாவிடம்
மரங்களுக்கு இடையில் ஒரு படுக்கையைத் தயார் செய்யும்படி கேட்டுக்
கொண்டார். நான் சோர்வாக இருக்கிறேன், படுத்துக்கொள்ள விரும்புகிறேன்,
என்றார். படுக்கை தயாராக இருந்தபோது, புத்தர் தனது வலது புறத்தில், ஒரு அடி
மறுபுறம், தலையை வலது கையால் ஆதரித்தார். பின்னர் சால் மரங்கள் மலர்ந்தன,
அது அவற்றின் பருவமல்ல என்றாலும், வெளிர் மஞ்சள் இதழ்கள் புத்தர் மீது மழை
பெய்தன.
புத்தர் தனது துறவிகளிடம் ஒரு முறை பேசினார். ஒரு
கட்டத்தில் ஆனந்த தோப்பிலிருந்து ஒரு கதவு இடுகையின் மீது சாய்ந்து
அழுதார். ஆனந்தாவைக் கண்டுபிடித்து மீண்டும் அழைத்து வர புத்தர் ஒரு
துறவியை அனுப்பினார். அப்போது ஆசீர்வதிக்கப்பட்டவர் ஆனந்தரிடம், போதும்,
ஆனந்தா! வருத்தப்பட வேண்டாம்! அன்பே மற்றும் அன்பான எல்லாவற்றையும் கொண்டு
மாற்றமும் பிரிவினையும் இருக்க வேண்டும் என்பதை நான் ஆரம்பத்திலிருந்தே
கற்பிக்கவில்லையா? பிறந்தது, உருவாகிறது, கூட்டுகிறது, சிதைவுக்கு
உட்பட்டது. “அது கலைக்கப்படக்கூடாது” என்று ஒருவர் எப்படி சொல்ல முடியும்?
இது இருக்க முடியாது.
ஆனந்தா, நீங்கள் செயலிலும், வார்த்தையிலும்,
சிந்தனையிலும் அன்பான தயவுடன் ததகதத்திற்கு சேவை செய்தீர்கள்; தயவுசெய்து,
மகிழ்ச்சியுடன், முழு மனதுடன். இப்போது நீங்கள் உங்களை விடுவிக்க
முயற்சிக்க வேண்டும். ஆசீர்வதிக்கப்பட்டவர் ஆனந்தாவை மற்ற கூடியிருந்த
துறவிகளுக்கு முன்னால் புகழ்ந்தார்.
Parinibbana
புத்தர்
மேலும் பேசினார், துறவிகளின் ஒழுங்கின் விதிகளை கடைப்பிடிக்குமாறு
துறவிகளுக்கு அறிவுறுத்தினார். அவர்களில் யாராவது ஏதேனும் கேள்விகள்
இருந்தால் மூன்று முறை கேட்டார். “எஜமானர் எங்களுடன் நேருக்கு நேர்
இருந்தார், ஆனால் நேருக்கு நேர் நாங்கள் அவரிடம் கேட்கத் தவறிவிட்டோம்”
என்ற சிந்தனையுடன் பின்னர் வருத்தப்பட வேண்டாம். ஆனால் யாரும் பேசவில்லை.
புத்தர்கள் துறவிகள் அனைவருக்கும் விழிப்புணர்வோடு விழிப்புணர்வை
உணருவார்கள் என்று உறுதியளித்தார்.
பின்னர் அவர், அனைத்து
ஒருங்கிணைந்த விஷயங்களும் சிதைவுக்கு உட்பட்டவை. விடாமுயற்சியுடன்
போராடுங்கள். பின்னர், அமைதியாக, அவர் பரினிபானாவுக்குள் சென்றார்.
Tamil kovil
ஒவ்வொருவருடம் தொடங்கும் போது கடவுளை வேண்டி இந்த வருடம் எனக்கு வெற்றியாக
இருக்க வேண்டும் என்று எண்ணும் சாதாரனமான மக்களில் நானும் ஒருவர்.
உறுதிமொழி என்ற ஒன்றை முதல் இரண்டு நாட்கள் தான் கடைபிடிக்க முடிகிறது.
அதன் பின் மறுபடியும் பழைமுறை தான் தொடர்கிறது என்று எண்ணும் நமக்கு
புத்தர் கூறிய ஒரு கதையை நினைவுப்படுத்துகிறோம். இந்த கதையை கேட்டபின்
கண்டிப்பாக நம் வாழ்விலும் நம்பிக்கை வேர் துளிர்விடும் விடாமுயற்சி செய்ய
நம் மனம் பக்குவப்படும் என்பது திண்ணம்.
Voice : M.K. SUBHASH CHANDER Music - Directed, Produced, Recorded, Mixed, Mastered, Video Edited by Tamilkovil
http://www.columbia.edu/…/00amb.…/ambedkar_buddha/04_04.html… NIBBANA पर निबाना क्या है? 1. एक बार धन्य भगवान अनाथपिंडिका के आश्रम में श्रावस्ती में ठहरे थे, जहाँ सारिपुत्त भी ठहरे थे।
2. प्रभु ने ब्रेथेन को संबोधित करते हुए कहा: “अलसमेन, तुम दुनिया के
सामानों के भागीदार नहीं हो, लेकिन मेरे सिद्धांत को मानो, लेकिन मेरी दया
में तुम सभी को यह सुनिश्चित करने के लिए उत्सुक हूं।” 3. इस प्रकार प्रभु बोले, जो उसके बाद उठे और अपने सेल में चले गए। 4. सारिपुत्त पीछे रह गया, और ब्रेथ्रेन ने उसे समझाने के लिए कहा कि निबाना क्या है। 5. तब सारिपुत्त ने ब्रेथ्रेन के जवाब में कहा: “ब्रेथ्रेन, तुम्हें पता है कि लालच नीच है, और नीचता नाराजगी है।
6. “इस लालच और आक्रोश को बहाने के लिए, मध्य मार्ग है, जो हमें देखने के
लिए आँखें देता है और हमें पता चलता है, हमें शांति, अंतर्दृष्टि,
जागरूकता के साथ जागरण और निबाना के लिए अग्रणी करता है। 7. “यह मध्य
मार्ग क्या है? यह शून्य है लेकिन सही दृष्टिकोण, सही उद्देश्य, सही भाषण,
सही कार्य, आजीविका का सही साधन, सही प्रयास, सही माइंडफुलनेस और सही
एकाग्रता का नोबल आठ गुना पथ है; यह, अल्समेन मध्य मार्ग है। 8. “हाँ,
sirs; क्रोध विलेय है और पुरुषत्व है, नीच है, ईर्ष्या है और ईर्ष्या है,
नीच है, नीचता और घृणा नीच है, पाखंड और छल है और अहंकार है। विले, महंगाई
[घबराहट?] व्यर्थ है, और अकर्मण्यता है। 9. “महंगाई और अकर्मण्यता के
बहाने के लिए मध्य मार्ग है, जो हमें देखने के लिए आँखें देता है, हमें
जानता है और हमें शांति, अंतर्दृष्टि, जागरूकता से जागृत करता है। 10. “निबाना - जो शून्य है लेकिन वह नोबल आठ गुना पथ है।” 11. इस प्रकार श्रद्धेय सारिपुत्त बोला-दिल से खुशी हुई, अल्मेसन ने जो कहा, उस पर खुशी हुई। निम्बाना की जड़ें (२.आई)
1. एक बार वंदनीय राधाकेम से एकादशियों को। ऐसा करने के बाद, उन्होंने
एक्सल्टेड वन को सलाम किया और एक तरफ नीचे। तो बैठा हुआ, आदरणीय राधा ने इस
प्रकार पूर्ववत् एक को संबोधित किया: “प्रार्थना करो, भगवान, निबाना क्या
है?” 2. “निबाना का अर्थ है रिलीजफ्रेम जुनून,” प्रभु ने कहा। 3. “लेकिन निबाना, भगवान, - इसका उद्देश्य क्या है?” 4. “निबाना में स्थित, राधा, धर्मी जीवन जिया जाता है। निबाना इसका लक्ष्य है। निबाना इसका अंत है।” (2.ii)
1. एक बार एक्साल्टेड वन श्रावस्ती में, जेता ग्रोव में, अनाथपिंडिका
पार्क में स्थित था। तब एक्सल्टेड वन ने ब्रेथ्रेन को कहा, “ब्रेथ्रेन।”
“हाँ, भगवान,” एक्सट्रेल्ड वन के लिए उन भाइयों को जवाब दिया। इस प्रकार एक
बोला गया: 2. “क्या आप मेरे द्वारा सिखाई गई बातों को ध्यान में रखते हुए, भाइयों, पाँचों लिंगों को निचली दुनिया से बाँधते हैं?” 3. आदरणीय मालुनकापट्टा ने कहा कि यह अतिशयोक्तिपूर्ण है: 4. “मैं, भगवान, उन पांच कामों को ध्यान में रखता हूं।” 5. “और कैसे, मालुनकापुट्टा, क्या आप उन्हें ध्यान में रखते हैं?”
6. “मैं भगवान को ध्यान में रखता हूं, जैसा कि एक्साल्टेड वन द्वारा
सिखाया गया, शरीर का दृष्टिकोण; जैसे कि निचली दुनिया से जुड़ने वाले भ्रूण
हैं। ये फाइव फेटर्स हैं जिन्हें मैं ध्यान में रखता हूं, भगवान। “
7. “जैसा कि किसके लिए सिखाया गया है, मालुनकापुट्टा, क्या आप इन पांच
कामोत्तेजकों को ध्यान में रखते हैं? क्या अन्य विचारों के भटकने वाले आपको
फटकार नहीं लगायेंगे, अपने तिरस्कार के लिए एक निविदा बच्चे के दृष्टान्त
का उपयोग करते हुए और इस प्रकार कहेंगे: 8. “लेकिन, मालुनकापुट्टा,
उसके लिए एक निविदा बच्चे के लिए कोई शरीर नहीं है, बुद्धू की बुद्धिमत्ता
और उसकी पीठ पर झूठ बोल रहा है। फिर, उसके शरीर के किसी भी दृष्टिकोण के
बारे में कैसे उत्पन्न हो सकता है? फिर भी उसके भीतर एक प्रवृत्ति है?”
शरीर का दृश्य। 9. “इसी तरह, मालुनकापुट्टा, एक निविदा बच्चे-लड़के के
लिए कोई मानसिक स्थिति नहीं हो सकती है, उसकी पीठ पर बुद्धिशीलता और
निर्भरता हो सकती है। फिर, क्या उसके पास मानसिक विकृतियों का कोई इंतजार
हो सकता है? फिर भी उसमें एक अव्यक्त है। डगमगाने की प्रवृत्ति। 10.
“तो, मालुनकापुत्त भी, उसके पास कोई नैतिक अभ्यास नहीं हो सकता है। कैसे,
फिर, क्या उसके पास संस्कार और अनुष्ठान पर निर्भरता का कोई नैतिक
दृष्टिकोण हो सकता है? फिर भी उसके पास एक अव्यक्त प्रवृत्ति है। 11.
“फिर से, मालुनकापुट्टा, उस निविदा बेब का कोई कामुक जुनून नहीं है। कैसे,
तब, उत्तेजनापूर्ण कामुक आनंद को जाना जा सकता है? लेकिन प्रवृत्ति है।
12. “अंतिम रूप से, मालुनकापुट्टा, उस निविदा के लिए बेबे प्राणियों का
अस्तित्व नहीं है। तब तक यह पुरुषवोलेंकेगेंसस्ट प्राणियों को कैसे परेशान
कर सकता है? फिर भी प्रवृत्ति उसके अंदर है। ‘ 13. “अब,
मालुनकापुट्टा, अन्य विचारों के उन भटकने वालों को इस प्रकार नहीं देगा, जो
कि उस कोमल बच्चे-बच्चे के प्रतिशोध के दृष्टांत का उपयोग करते हुए आपको
फटकारते हैं?” 14. जब यह कहा गया था, तो अवतीर्ण आनंद ने इस प्रकार
अतिरंजित एक को संबोधित किया: “अब समय है, अतिरंजित। ओ वेफरर, अब अतिरंजित
एक को स्थापित करने का समय है।” बुद्ध के अंतिम दिन
परिणीभवन:
ऐतिहासिक बुद्ध ने निबाना में कैसे प्रवेश किया यह ऐतिहासिक बुद्ध के
निबाने में गुजरने और प्रवेश करने का संक्षिप्त विवरण मुख्य रूप से
महा-परिनिभाना सुत्ता से लिया गया है, जिसे बहन वाजीरा और फ्रांसिस स्टोरी
द्वारा पाली से अनुवादित किया गया है। अन्य स्रोतों से परामर्श किया जाता
है बुद्ध करेन आर्मस्ट्रांग (पेंगुइन, 2001) और थिक नट हान्ह द्वारा पुराने
सफेद बादल (लंबन प्रेस, 1991)।
भगवान बुद्ध के जागरण से पैंतालीस
वर्ष बीत चुके थे, और धन्य 80 वर्ष का था। वह और उसके भिक्षु बेलुवगामाका
(या बेलुवा) गाँव में रह रहे थे, जो वर्तमान में उत्तर भारत के बिहार राज्य
के बसरा शहर के पास था। यह मानसून की बारिश का समय था, जब बुद्ध और उनके
शिष्यों ने यात्रा करना बंद कर दिया था।
एक पुरानी गाड़ी की तरह
एक दिन बुद्ध ने भिक्षुओं को छोड़ने और अन्य स्थानों को मानसून के दौरान
रहने के लिए कहा। वह अपने चचेरे भाई और साथी, आनंद के साथ बेलुवागामाका में
ही रहेगा। भिक्षुओं के चले जाने के बाद, आनंद देख सकता था कि उसका स्वामी
बीमार था। धन्य है, बड़ी पीड़ा में, गहरे ध्यान में ही आराम मिला। लेकिन
इच्छाशक्ति के बल पर उन्होंने अपनी बीमारी पर काबू पा लिया।
आनंद को
राहत मिली लेकिन हिल गया। जब मैंने देखा कि धन्य है मेरी बीमारी, मेरा
अपना शरीर कमजोर हो गया, तो उसने कहा। सब कुछ मेरे लिए मंद हो गया, और मेरी
इंद्रियाँ विफल हो गईं। हां, मुझे अभी भी इस बात का सुकून था कि जब तक वह
अपने भिक्षुओं को कुछ आखिरी निर्देश न दे दे, तब तक धन्य अपने अंतिम दौर
में नहीं आएगा।
भगवान बुद्ध ने जवाब दिया, भिक्षुओं के समुदाय को
मुझसे और आनंद की क्या उम्मीद है? मैंने धम्म को खुलकर और पूरी तरह से
सिखाया है। मैंने कुछ भी पीछे नहीं रखा है, और शिक्षाओं को जोड़ने के लिए
कुछ भी नहीं है। एक व्यक्ति जिसने सोचा था कि नेतृत्व के लिए उस पर निर्भर
सांगा के पास कुछ कहने के लिए हो सकता है। लेकिन, आनंद, तथागत के पास ऐसा
कोई विचार नहीं है, जो उस पर निर्भर करता है। तो उसे क्या निर्देश देना
चाहिए?
अब मैं वृद्ध हूँ, आनंद, वृद्ध, वृद्ध, वर्षों में दूर चला
गया। यह मेरा अठारहवाँ वर्ष है, और मेरा जीवन व्यतीत हो रहा है। मेरा शरीर
एक पुरानी गाड़ी की तरह है, मुश्किल से एक साथ आयोजित किया जाता है।
इसलिए, आनंद स्वयं के लिए द्वीप हो, अपने आप को शरण दे, कोई अन्य शरण
नहीं; आपके द्वीप के रूप में धम्म के साथ, आपकी शरण के रूप में धम्म, कोई
अन्य शरण नहीं।
कैपला तीर्थ पर
अपनी बीमारी से उबरने के
तुरंत बाद, भगवान बुद्ध ने सुझाव दिया कि वह और आनंद एक तीर्थस्थल पर दिन
बिताएं, जिसे कपाल तीर्थ कहा जाता है। जैसे ही दो बुजुर्ग व्यक्ति एक साथ
बैठे, बुद्ध ने चारों ओर के दृश्यों की सुंदरता पर टिप्पणी की। धन्य एक
जारी रहा, जो भी हो, आनंद, के पास सिद्ध मानसिक शक्ति हो सकती है, यदि वह
ऐसा चाहता है, तो पूरे विश्व-काल में या उसके अंत तक इस स्थान पर बना रहे।
तथागत, आनंद, ने ऐसा किया है। इसलिए तथागत पूरे विश्व-काल या उसके अंत तक
रह सकते थे।
बुद्ध ने इस सुझाव को तीन बार दोहराया। आनंद, शायद समझ में नहीं आ रहा है, कुछ भी नहीं कहा।
इसके बाद मरा आया, जो एक दुष्ट था, जिसने 45 साल पहले बुद्ध को जागरूकता
से जागृत करने की कोशिश की थी। आपने जो करने की ठानी है, उसे आपने पूरा
किया है, मारा ने कहा। इस जीवन को त्याग दें और परिनिर्वाण [पूर्ण निबाना]
में प्रवेश करें।
बुद्ध त्याग करते हैं
उनकी विल टू लिव खुद को परेशान न करें, ईविल वन, बुद्ध ने उत्तर दिया। तीन महीने में मैं निबाना में प्रवेश कर जाऊंगा।
तब स्पष्ट रूप से और मन से धन्य एक, जीने के लिए अपनी इच्छा को त्याग
दिया। पृथ्वी ने खुद भूकंप का जवाब दिया। बुद्ध ने हिलाया आनंद को तीन
महीने में निबाना में अपनी अंतिम प्रविष्टि बनाने के अपने फैसले के बारे
में बताया। आनंद ने आपत्ति जताई, और बुद्ध ने उत्तर दिया कि आनंद को अपनी
आपत्तियों को पहले ही जान लेना चाहिए था, और तथागत से अनुरोध किया कि वह
पूरे विश्व में या उसके अंत तक बने रहें।
कुशीनारा को
अगले
तीन महीनों के लिए, बुद्ध और आनंद ने यात्रा की और भिक्षुओं के समूहों से
बात की। एक शाम वह और कई भिक्षु एक सुनार के पुत्र कुंडा के घर में रुके।
कुंडा ने धन्य को अपने घर में भोजन करने के लिए आमंत्रित किया, और उन्होंने
बुद्ध को सुकर्माडव नामक एक व्यंजन दिया। इसका मतलब है “मशरूम का नरम
भोजन।” आज कोई भी निश्चित नहीं है कि इसका क्या मतलब है। यह मशरूम की डिश
थी।
सुकर्माडव में जो कुछ भी था, बुद्ध ने जोर देकर कहा कि वह उस
व्यंजन से खाने वाला एकमात्र व्यक्ति होगा। जब वह समाप्त हो गया, तो बुद्ध
ने कुंड को कहा कि जो बचा था उसे दफनाने के लिए ताकि कोई और इसे न खाए।
उस रात, बुद्ध को भयानक दर्द और पेचिश का सामना करना पड़ा। लेकिन अगले दिन
उन्होंने उत्तर भारत के उत्तर प्रदेश राज्य में स्थित कुशीनारा की यात्रा
करने पर जोर दिया। रास्ते में, उसने आनंद से कहा कि वह अपनी मौत के लिए
कुंडा को दोषी न ठहराए। बुद्ध और उनके भिक्षु कुशीनारा में नमकीन
पेड़ों के ढेर के पास आए। बुद्ध ने आनंद को उत्तर में अपने सिर के साथ,
पेड़ों के बीच एक सोफे तैयार करने के लिए कहा। मैं थका हुआ हूं और लेटना
चाहता हूं, उन्होंने कहा। जब सोफे तैयार हो गया, तो बुद्ध अपने दाहिने हाथ
के समर्थन में अपने सिर के साथ, अपने दाहिने तरफ एक पैर पर लेट गए। फिर
नमकीन पेड़ खिल गए, हालांकि यह उनका मौसम नहीं था, बुद्ध पर पीले पीले
पंखुड़ियों की बारिश हुई।
बुद्ध ने अपने भिक्षुओं से कुछ समय के लिए
बात की। एक समय पर आनंद ने दरवाजे की चौकी के सामने झुक कर रोना छोड़
दिया। बुद्ध ने आनंद को खोजने और उसे वापस लाने के लिए एक साधु को भेजा। तब
धन्य ने आनंद से कहा, बहुत हो गया, आनंद! शोक न करें! क्या मैंने शुरू से
ही यह नहीं सिखाया है कि जो प्रिय और प्रिय है उसके साथ परिवर्तन और अलगाव
होना चाहिए? वह सब पैदा होता है, अस्तित्व में आता है, मिश्रित होता है, और
क्षय के अधीन होता है। कोई कैसे कह सकता है: “यह भंग करने के लिए नहीं आ
सकता है”? यह नहीं हो सकता।
आनंद, आपने प्रेम, दया, और विचार में
दयालुता के साथ तथागत की सेवा की है; कृपापूर्वक, सुखद रूप से, पूरे दिल
से। अब आपको खुद को आजाद करने का प्रयास करना चाहिए। धन्य एक ने अन्य
इकट्ठे भिक्षुओं के सामने आनंद की प्रशंसा की।
Parinibbana
बुद्ध ने भिक्षुओं के आदेश के नियमों को बनाए रखने की सलाह देते हुए आगे
बात की। फिर उन्होंने तीन बार पूछा कि क्या उनके बीच कोई प्रश्न था। बाद
में पछतावा करने के लिए नहीं दिया जाना चाहिए: “मास्टर हमारे साथ
आमने-सामने थे, फिर भी आमने-सामने थे हम उनसे पूछने में नाकाम रहे।” लेकिन
कोई नहीं बोला। बुद्ध ने सभी भिक्षुओं को आश्वासन दिया कि वे जागरूकता के
साथ जागृति का एहसास करेंगे।
फिर उन्होंने कहा, सभी मिश्रित चीजें
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১. একবার আশীর্বাদী প্রভু অনাথপিন্দিকার আশ্রমে শ্রাবস্তীতে অবস্থান করছিলেন, সেখানে সরীপুতও ছিলেন।
২. প্রভু, ভাইদের উদ্দেশে সম্বোধন করে বলেছিলেন: “দানশীলগণ, আপনি আমার
মতবাদের পরিবর্তে দুনিয়ার মালামাল হিসাবে অংশীদার হন না; আপনার প্রতি আমার
সমবেদনাতে আমি এটিকে নিশ্চিত করতে উদ্বিগ্ন।” ৩. এভাবে প্রভু বললেন, যিনি এরপরে উঠে তাঁর নিজের ঘরে চলে গেলেন। ৪. সারিপুত্তা পিছনে রয়ে গেলেন, এবং ভাইয়েরা তাকে নীববান কী তা বোঝাতে বললেন। ৫. অতঃপর সরিপুত্তা ভাইদের জবাবে বলেছিলেন: “ভাইয়েরা, তোমরা জানো যে লোভ জঘন্য এবং অসম্পূর্ণতা বিরক্তি।
“. “এই লোভ এবং এই বিরক্তি নিরসনের জন্য মধ্য পথ রয়েছে, যা আমাদের দেখার
জন্য চোখ দেয় এবং আমাদের জানায়, শান্তি, অন্তর্দৃষ্টি, সচেতনতার সাথে
জাগ্রত করে তোলে এবং নিবানকে নিয়ে যায়। “. “এই মধ্যযুগটি কী? এটি
সঠিক দৃষ্টিভঙ্গির সঠিক লক্ষ্য, সঠিক বক্তব্য, সঠিক কর্ম, জীবিকার সঠিক
উপায়, সঠিক প্রচেষ্টা, সঠিক মননশীলতা এবং সঠিক ঘনত্বের মহান আঠার পথ ছাড়া
আর কিছুই নয়; এটি, ভিক্ষা মধ্যম পথ। ৮. “হ্যাঁ, মহাশয়; ক্রোধ নিছক
এবং হিংস্রতা জঘন্য, হিংসা ও jeর্ষা নিরর্থক, ভণ্ডামি এবং ছলনা এবং অহঙ্কার
নিছক, মুদ্রাস্ফীতি [অহঙ্কার?] নিরর্থক এবং উপাসনা দুর্বল। ৯.
“মুদ্রাস্ফীতি ও প্রবৃত্তি নিরসনের জন্য মধ্য পথ রয়েছে, যা দেখার জন্য
আমাদের চোখ দেয়, আমাদের জানান দেয় এবং সচেতনতার সাথে আমাদের শান্তি,
অন্তর্দৃষ্টি, জাগরণে নিয়ে যায় to ১০. “নিব্বানা - যা কিছুই নয় No ১১. এভাবে শ্রদ্ধেয় সরীপুত্তা-হৃদয়ে খুশী হয়ে তাঁর বক্তব্য শুনে পরিতৃপ্তি প্রকাশ করলেন। নিব্বানার মূল (২.আই)
1. একবার সম্মানজনক Radhacame উন্নত এক। তা করে, তিনি একজাতীয়কে অভিবাদন
জানালেন এবং একদিকে নীচে বসে ছিলেন। এতটা উপবিষ্ট, শ্রদ্ধেয় রাধা এইভাবে
মহাপুরুষকে সম্বোধন করলেন: “প্রার্থনা কর, প্রভু, নীববান কিসের জন্য?” ২. “নিব্বানা অর্থ মুক্তি থেকে মুক্তি,” প্রভু উত্তর দিলেন। ৩. “তবে নিব্বানা, প্রভু - এর উদ্দেশ্য কী?” ৪. “নিব্বানায় অবস্থিত, রাধা, ধার্মিক জীবনযাপন হয় N নিব্বানা তার লক্ষ্য N নিব্বানা এর সমাপ্তি” “(২.ii)
১. একবার উঁচু ব্যক্তি অনাথপিন্দিকার পার্কে জেটের গ্রোভের শ্রাবস্তীতে
বাস করছিলেন। তখন মহান ব্যক্তি ভাইদের ডেকে বললেন, “ভাইয়েরা”। “হ্যাঁ,
প্রভু,” সেই ভাইদের উত্তরে। মহিমান্বিত ব্যক্তি এভাবে বলেছেন: ২. “ভাইয়েরা, তোমরা যে পাঁচটি অনুগ্রহকে নীচের পৃথিবীতে আবদ্ধ করেছ, তা কি আমার দ্বারা শিক্ষা দেওয়া উচিত?” ৩. এরপরে শ্রদ্ধেয় মালুঙ্ক্যপুত্তা মহিমান্বিতকে এই বলেছিলেন: ৪. “আমি, প্রভু, এই পাঁচটি অনুচ্ছেদে মনে রাখবেন।” ৫. “আর কীভাবে, মালুঙ্কিয়াপুত্তা, আপনি কি তাদের মনে রাখছেন?”
“. “প্রভু, আমি একজন মহান ব্যক্তির দ্বারা শেখানো শারীরিকতার
দৃষ্টিভঙ্গির কথা মনে রেখেছি; এবং বিচলিত হয়েছি, এবং আচার-অনুষ্ঠানের উপর
নির্ভরশীলতার নৈতিক কলঙ্ক, উত্তেজনাপূর্ণ ব্যক্তির দ্বারা শেখানো, কামুক
আনন্দ এবং উত্তেজনা নীচের জগতে বাঁধা শোধক হিসাবে। এই পাঁচটি অনুভূতি যা
আমি মনে রাখি, প্রভু “” “. “মালুনক্যপুত্তা, কার জন্য আপনি এই পাঁচটি
ভ্রূণের কথা মনে রেখেছেন? অন্য দৃষ্টিভঙ্গির ভ্রান্তরা কি তাদের তিরস্কারের
জন্য কোমল সন্তানের নীতিগর্ভ রূপক ব্যবহার করে আপনাকে নিন্দা করবে না?
৮. ‘’ তবে, মালুঙ্কিয়াপুত্তায় কোমল বাচ্চা ছেলেটির পক্ষে কোনও দেহত্ব
থাকতে পারে না, ম্লান হয়ে পড়ে এবং তার পিঠে শুয়ে থাকে then তবে কীভাবে
তাঁর মধ্যে দেহচরণের কোনও দৃষ্টিভঙ্গি দেখা যায়? তবুও তাঁর মধ্যে
প্রকৃতপক্ষে প্রবণতা রয়েছে দেহভঙ্গির দর্শন। ৯. ‘’ একইভাবে,
মালুঙ্কিয়াপুত্তা, কোমল শিশু-ছেলের জন্য কোনও মানসিক পরিস্থিতি থাকতে পারে
না, তার পিঠে পিছু হটে থাকে এবং তারপরে কীভাবে তার মধ্যে মানসিক সংঘাতের
কোনও পরিবর্তন ঘটতে পারে? তবুও তাঁর মধ্যে একটি সুপ্ত রয়েছে is ঝাঁকুনির
প্রবণতা ১০. ‘’ একইভাবে, মালুঙ্ক্যপুত্ত, তাঁর কোনও নৈতিক অনুশীলন
থাকতে পারে না, তবে তার মধ্যে আচার-অনুষ্ঠানের উপর নির্ভরশীলতার কোনও
নৈতিকতা কীভাবে থাকতে পারে? তবুও তার সুপ্ত প্রবণতা রয়েছে। ১১. ‘’
আবার, মালুঙ্কিয়াপুত্তা, সেই কোমল বাচ্চাটির কোনও কামুক আবেগ নেই then
তখন, যৌন উত্তেজনার উত্তেজনা কীভাবে জানা যায়? তবে প্রবণতা রয়েছে is
১২. “শেষ অবধি, মালুঙ্কিয়াপুত্তা, কারণ এই কোমল বাচ্চা জীবের অস্তিত্ব
নেই it তবে কীভাবে এটি পুরুষাধ্যজনিত প্রাণীদের আশ্রয় করতে পারে? তবুও তার
মধ্যে প্রবণতা রয়েছে ‘’ ১৩. “এখন, মালুঙ্কিয়াপুত্তা, অন্য মতামতের
এই বিপথগামী লোকেরা কি আপনাকে তিরস্কার করবে না, তাদের এই কোমল বাচ্চা
ছেলের দৃষ্টান্ত ব্যবহারের জন্য?” ১৪. যখন এই কথা বলা হয়েছিল, তখন
অদৃশ্য আনন্দ আনন্দিত ব্যক্তিকে সম্বোধন করেছিলেন: “এখন সময়, এক্সেলটেড
ওন! হে ওয়্যাফেরার, এখন সময় নির্ধারিত হওয়ার জন্য সময় এসেছে।” বুদ্ধের শেষ দিনগুলি
পরিণীব্বানা: Buddhaতিহাসিক বুদ্ধ কীভাবে নিব্বাকে প্রবেশ করেছিলেন
Nতিহাসিক বুদ্ধের নিব্বানে প্রবেশ ও প্রবেশের এই সংক্ষিপ্ত বিবরণটি মূলত
বোন বজির ও ফ্রান্সিস গল্পের পালি থেকে অনুবাদ করা মহা-পরিণীব্বন সুত থেকে
নেওয়া হয়েছে। অন্যান্য উত্সগুলির সাথে পরামর্শ করা হয়েছে কারেন
আর্মস্ট্রংয়ের বুদ্ধ (পেঙ্গুইন, 2001) এবং ওল্ড হোয়াইট ক্লাউডস লিখেছেন
থিচ নাট হানহ (প্যারাল্যাক্স প্রেস, 1991)।
ভগবান বুদ্ধের সচেতনতার
সাথে জাগ্রত হওয়ার পরে পঁয়তাল্লিশ বছর কেটে গিয়েছিল এবং ধন্য তাঁর বয়স
হয়েছিল ৮০ বছর। তিনি এবং তাঁর সন্ন্যাসীরা উত্তর-পূর্ব ভারতের বিহার
রাজ্যের বাসরাহ শহরের বর্তমান শহর বেলুভাগামাকা (বা বেলুভা) গ্রামে অবস্থান
করছিলেন। বর্ষা ও তাঁর শিষ্যরা ভ্রমণ বন্ধ করে দেওয়ার সময়টি ছিল বর্ষার
পিছু পিছু পিছু হটা করার সময়।
পুরানো কার্টের মতো
একদিন
বুদ্ধ ভিক্ষুদের বর্ষার সময় থাকার জন্য অন্যান্য স্থানগুলি ত্যাগ করতে এবং
অন্যান্য জায়গা খুঁজতে বলেছিলেন। তিনি কেবল তাঁর চাচাত ভাই এবং সহকর্মী
আনন্দকে নিয়ে বেলুভাগামায় থাকতেন। সন্ন্যাসীরা চলে যাওয়ার পরে আনন্দ
দেখতে পেল যে তাঁর গুরু অসুস্থ। মহিমান্বিত, অত্যন্ত যন্ত্রণায় তিনি কেবল
গভীর ধ্যানেই সান্ত্বনা পেয়েছিলেন। তবে ইচ্ছার শক্তি দিয়ে তিনি নিজের
অসুস্থতা কাটিয়ে উঠলেন।
আনন্দ স্বস্তি পেয়েছিল কিন্তু কাঁপছে। যখন
আমি ধন্যের অসুস্থতা দেখলাম তখন আমার নিজের দেহ দুর্বল হয়ে পড়েছিল, তখন
তিনি বলেছিলেন। সবকিছু আমার কাছে ম্লান হয়ে গেছে, এবং আমার সংবেদনগুলি
ব্যর্থ হয়েছিল। হ্যাঁ, আমি এখনও এই ভেবে কিছুটা সান্ত্বনা পেয়েছি যে তিনি
তাঁর সন্ন্যাসীদের শেষ নির্দেশ না দেওয়া পর্যন্ত ধন্য তাঁর শেষ নিঃশ্বাস
ত্যাগ করবেন না।
ভগবান বুদ্ধ জবাব দিয়েছিলেন, ভিক্ষু সম্প্রদায়ের
সম্প্রদায় আমার কাছ থেকে আর কী প্রত্যাশা করে, আনন্দ? আমি খোলামেলা এবং
পুরোপুরি ধম্ম শিখিয়েছি। আমি আর কিছুই রাখি নি, এবং শিক্ষাগুলিতে যুক্ত
করার মতো আমার আর কিছুই নেই। যে ব্যক্তি নেতৃত্বের জন্য সংঘ তাঁর উপর
নির্ভরশীল বলে মনে করেছিল তার কিছু বলার আছে। তবে, আনন্দ, তথাগতের এমন কোনও
ধারণা নেই, যে সংঘ তাঁর উপর নির্ভর করে। তাহলে তার কী নির্দেশ দেওয়া
উচিত?
এখন আমি দুর্বল, আনন্দ, বৃদ্ধ, বয়স্ক, বহু বছর পেরিয়ে গেছি।
এটি আমার অষ্টাদশ বছর, এবং আমার জীবন অতিবাহিত হয়েছে। আমার শরীরটি পুরানো
কার্টের মতো, সবেমাত্র একসাথে রাখা held
অতএব, আনন্দ, আপনাদের জন্য
দ্বীপ, অন্য কোন আশ্রয় প্রার্থনা না করে নিজের কাছে রিফিউজ করে; ধমাকে
আপনার দ্বীপ হিসাবে, ধমাকে আপনার আশ্রয় হিসাবে, অন্য কোনও আশ্রয়
প্রার্থনা করতে চাই না।
কপালার মন্দিরে
তাঁর অসুস্থতা থেকে
সুস্থ হয়ে উঠার পরপরই ভগবান বুদ্ধ পরামর্শ দিয়েছিলেন যে তিনি এবং আনন্দ
দিনটি একটি মাজারে কাটান, যার নাম কপাল শ্রীন। দুজন প্রবীণ লোক একসাথে বসলে
বুদ্ধ চারপাশের দৃশ্যের সৌন্দর্যে মন্তব্য করেছিলেন। বরকতময় অব্যাহত
রেখেছে, যে কেউ আনন্দ, মনস্তাত্ত্বিক শক্তি সিদ্ধ করেছে, যদি সে ইচ্ছা করে,
বিশ্বজুড়ে বা এর শেষ অবধি এই স্থানে থাকতে পারে। তথাগত, আনন্দ তাই করেছে।
অতএব তথাগত বিশ্বজুড়ে বা তার শেষ অবধি স্থায়ী থাকতে পারে।
বুদ্ধ এই পরামর্শটি তিনবার পুনরাবৃত্তি করেছিলেন। আনন্দ, সম্ভবত বুঝতে পারছে না, কিছুই বলল না।
তারপরে মরা নামে দুষ্ট ব্যক্তি এসেছিলেন, যিনি ৪৫ বছর আগে বুদ্ধকে সচেতনতা
থেকে দূরে সরিয়ে দেওয়ার চেষ্টা করেছিলেন। আপনি যা করতে বেরিয়েছেন তা
আপনি সম্পন্ন করেছেন, মারা বলেছিলেন। এই জীবন ত্যাগ করুন এবং এখনই
পরিণীব্বান [সম্পূর্ণ নিবার] প্রবেশ করুন।
বুদ্ধ প্রত্যাবর্তন
তাঁর ইচ্ছা থেকে বাঁচতে নিজেকে কষ্ট করবেন না, এভিল ওয়ান, বুদ্ধ উত্তর
দিলেন। তিন মাসের মধ্যে আমি চলে যাব এবং নিব্বায় প্রবেশ করব।
তারপরে বরকতময় সুস্পষ্ট ও মনমুগ্ধকরভাবে জীবনযাপন করার ইচ্ছা ত্যাগ করলেন।
পৃথিবী নিজেই একটি ভূমিকম্প দ্বারা সাড়া। তিন মাসের মধ্যে নিব্বায় তাঁর
চূড়ান্ত প্রবেশের সিদ্ধান্তের বিষয়ে বুদ্ধ বচলিত আনন্দকে বলেছিলেন। আনন্দ
আপত্তি করেছিল, এবং বুদ্ধ উত্তর দিয়েছিলেন যে আনন্দকে তার আপত্তিটি আগে
জানা উচিত ছিল, এবং তাতাগতকে বিশ্ব-কালজুড়ে বা তার শেষ অবধি থাকার অনুরোধ
জানানো হয়েছিল।
কুশিনারা
পরবর্তী তিন মাস, বুদ্ধ এবং আনন্দ
সন্ন্যাসীর দলগুলির সাথে ভ্রমণ করেছিলেন এবং কথা বলেছিলেন। এক সন্ধ্যায়
তিনি এবং সন্ন্যাসীদের বেশ কয়েকজন স্বর্ণকারের পুত্র কুন্ডার বাড়িতে
ছিলেন। চুন্ডা ধন্যকে তাঁর বাড়িতে খাওয়ার জন্য নিমন্ত্রণ করেছিলেন, এবং
তিনি বুদ্ধকে সুকরমাদাদব নামে একটি খাবার দিলেন। এর অর্থ “মাশরুমগুলির নরম
খাবার”। এর অর্থ কী তা আজ কেউ নিশ্চিত নয়। এটি মাশরুমের থালা ছিল।
যেই সুকর্মাদদেব ছিল, বুদ্ধ জোর দিয়েছিলেন যে সেই থালা থেকে তিনিই একমাত্র
খাবেন। তিনি শেষ করার পরে, বুদ্ধ চুন্ডাকে বলে রেখেছিলেন যে তিনি যা
রেখেছিলেন তা কবর দেওয়া যাতে অন্য কেউ তা খায় না।
সেই রাতে বুদ্ধ
ভীষণ যন্ত্রণা ও আমাশয় ভোগ করেছিলেন। কিন্তু পরের দিন তিনি উত্তর ভারতের
উত্তর প্রদেশ রাজ্যে অবস্থিত কুশিনারা ভ্রমণে জোর দিয়েছিলেন। পথে তিনি
আনন্দকে বলেছিলেন যে তাঁর মৃত্যুর জন্য কুন্ডাকে দোষী করবেন না। বুদ্ধ ও
তাঁর সন্ন্যাসীরা কুশিনারাতে সাল গাছের গোছায় এসেছিলেন। বুদ্ধ আনন্দকে
উত্তর দিকে মাথা রেখে গাছের মাঝে একটি পালঙ্ক তৈরি করতে বললেন। আমি ক্লান্ত
এবং শুয়ে থাকতে চাই, তিনি বলেছিলেন। পালঙ্কটি প্রস্তুত হয়ে গেলে, বুদ্ধ
তাঁর ডান হাতের উপর দিয়ে এক পায়ে অন্য পায়ে শুয়ে রইলেন right তারপরে
সাল গাছগুলি পুষ্পিত হয়েছিল, যদিও এটি তাদের .তু ছিল না, ফ্যাকাশে হলুদ
পাপড়ি বুদ্ধের উপরে বৃষ্টি হয়েছিল।
বুদ্ধ তাঁর সন্ন্যাসীদের সাথে
কিছু সময়ের জন্য কথা বলেছিলেন। এক পর্যায়ে আনন্দ একটি দরজার পোস্টের দিকে
ঝুঁকে পড়ে কাঁদতে কাঁদতে ফেলেছিল। আনন্দকে খুঁজে পেতে এবং তাকে ফিরিয়ে
আনতে বুদ্ধ একটি সন্ন্যাসীকে পাঠিয়েছিলেন। তখন ধন্য ধন্যকে বললেন, যথেষ্ট,
আনন্দ! দুঃখ করো না! আমি কি প্রথম থেকেই শিখিয়েছি না যে, প্রিয় ও প্রিয়
সকলের সাথে অবশ্যই পরিবর্তন এবং বিচ্ছেদ হওয়া উচিত? যা জন্মেছে, অস্তিত্ব
নিয়ে আসে, তা আরও সংশ্লেষিত হয় এবং ক্ষয় হয় to কীভাবে কেউ বলতে পারেন:
“এটি কি দ্রবীভূত হতে না পারে”? এটা হতে পারে না.
আনন্দ, তুমি
করণীয়, কথা এবং চিন্তাভাবনাতে তথাগতকে ভালবাসা-দয়া দিয়ে পরিবেশন
করিয়াছি; করুণাময়, আনন্দদায়ক, আন্তরিকভাবে। এখন আপনার নিজেকে মুক্ত করার
চেষ্টা করা উচিত। আশীর্বাদপ্রাপ্ত ব্যক্তি তখন অন্য সমবেত সন্ন্যাসীদের
সামনে আনন্দের প্রশংসা করলেন।
Parinibbana
বুদ্ধ আরও কথা
বলেছিলেন, সন্ন্যাসীদের আদেশের নিয়মগুলি রাখার পরামর্শ দিয়েছিলেন। তারপরে
তিনি তিনবার জিজ্ঞাসা করলেন, তাদের মধ্যে যদি কোনও প্রশ্ন থাকে। পরে এই
চিন্তা নিয়ে অনুশোচনা করবেন না: “মাস্টার আমাদের সাথে সামনাসামনি ছিলেন,
তবুও মুখোমুখি আমরা তাকে জিজ্ঞাসা করতে ব্যর্থ হয়েছি।” কিন্তু কেউ কথা
বলেনি। বুদ্ধ সমস্ত ভিক্ষুদের সচেতনতার সাথে তারা জাগরণ অনুধাবন করার
আশ্বাস দিয়েছিলেন।
তারপরে তিনি বলেছিলেন, সমস্ত যৌগিক জিনিসগুলি
ক্ষয়ের সাথে জড়িত। অধ্যবসায় সহকারে সংগ্রাম করুন। তারপরে নির্মলভাবে
তিনি পারিনিব্বায় চলে গেলেন।
Abhinav Kumar 9.73K subscribers This video explains and elaborates the Mahaparinibbana of Buddha. Category People & Blogs License Creative Commons Attribution license (reuse allowed)
1. એકવાર ધન્ય ભગવાન અનાથપિંડિકાના આશ્રમમાં શ્રાવસ્તિમાં રહ્યા હતા, જ્યાં સરીપુતા પણ રહ્યા હતા.
२. ભગવાન, ભાઈ-બહેનોને સંબોધતા કહ્યું: “ભિક્ષા કરનારાઓ, વિશ્વના
માલસામાનમાં ભાગ લેતા ન થાઓ, પરંતુ મારા સિદ્ધાંતથી; તમારા પ્રત્યેની
કરુણામાં હું આ સુનિશ્ચિત કરવા માટે બેચેન છું.” Thus. આ રીતે ભગવાન બોલ્યા, જે તે પછી ગુલાબ થયો અને તેના પોતાના કોષમાં ગયો. Sar. સરિપત્તા પાછળ રહ્યો, અને ભાઈઓએ તેને નિબ્બાના શું છે તે સમજાવવા કહ્યું. Then. પછી સરીપુતાએ ભાઈઓનો જવાબ આપતા કહ્યું: “ભાઈઓ, તમે જાણો છો કે લોભ નકામું છે, અને અધમ રોષ છે.
“. “આ લોભ અને આ રોષને દૂર કરવા, ત્યાં એક મધ્યમ રસ્તો છે, જે આપણને જોવા
માટે આંખો આપે છે અને આપણને શાંતિ, અંતદૃષ્ટિ, જાગૃતિ સાથે જાગરણ અને
નિબ્બાના તરફ દોરી જાય છે. “. “આ મધ્યમ રસ્તો શું છે? તે સિવાયનો ઉચિત
માર્ગ, ઉચિત હેતુ, યોગ્ય ભાષણ, સાચી ક્રિયા, આજીવિકાનો યોગ્ય માધ્યમ,
યોગ્ય પ્રયાસ, યોગ્ય માઇન્ડફુલનેસ અને યોગ્ય સાંદ્રતા છે. આ, દાનવીર મધ્ય
માર્ગ છે. Yes. “હા, મહારાજ; ક્રોધ અધમ છે અને દુષ્કૃત્ય અધમ છે,
ઈર્ષા અને ઈર્ષ્યા અધમ છે, નિષ્ઠુરતા અને ઉદ્ધત અધમ છે, દંભ અને કપટ છે અને
ઘમંડ અધમ છે, ફુગાવા છે [શેખીંગ છે?] અધમ છે, અને મોહ અધમ છે. “.”
ફુગાવા અને અહંકારના ઉતારા માટે મધ્યમ માર્ગ છે, જે અમને જોવા માટે આંખો
આપે છે, અમને જણાવે છે, અને જાગૃતિ સાથે શાંતિ, અંતદૃષ્ટિ, જાગૃતિ તરફ દોરી
જાય છે. 10. “નિબ્બાના - જે કંઈ નથી પરંતુ તે ઉમદા આઠ-પાથ છે.” ११. આ રીતે આદરણીય સરીપુતા બોલ્યા-હૃદયથી પ્રસન્ન થઈને, દિલગીર લોકોએ જે કહ્યું તેનાથી આનંદ થયો. નિબ્બાના મૂળ (2.i)
1. એકવાર આદરણીય Radhacame એક મહાન. આવું કર્યા પછી, તેણે એક તરફ ઉભા
થયેલાને સલામ કરી અને એક બાજુ નીચે બેઠા બેઠા. તેથી બેઠેલી, આદરણીય રાધાએ આ
રીતે પ્રાર્થનાને સંબોધિત કરી: “પ્રાર્થના, પ્રભુ, નિબ્બાનું શું છે?” 2. “નિબ્બાના એટલે ઉત્કટમાંથી મુક્તિ,” ભગવાનએ જવાબ આપ્યો. But. “પરંતુ નિબ્બાના, ભગવાન, - તેનો હેતુ શું છે?” “. “નિબ્બામાં મૂળ, રાધા, સદાચારી જીવન જીવે છે. નિબ્બાનું તેનું લક્ષ્ય છે. નિબ્બાના તેનો અંત છે.” (૨.i)
૧. એક વખત ઉન્નત વ્યક્તિ અનાથપિંડિકા પાર્ક ખાતે, જેતાના ગ્રોવમાં,
શ્રાવસ્તિ ખાતે રહેતો હતો. પછી મહાન વ્યક્તિએ ભાઈઓને બોલાવીને કહ્યું,
“ભાઈઓ.” “હા, પ્રભુ,” એ ભાઈઓને જવાબ આપ્યો. એક ઉન્નત એક આમ બોલ્યા: ૨. “ભાઈઓ, શું તમે મારા દ્વારા શીખવવામાં આવેલું, નીચેની દુનિયા સાથે જોડાયેલા પાંચ ફેટર્સને ધ્યાનમાં રાખશો?” Up. ત્યારબાદ આદરણીય માલુનક્યપુત્તાએ એક મહાન વ્યક્તિને આ કહ્યું: “. “હું, ભગવાન, તે પાંચ ફેટર્સ ધ્યાનમાં રાખીએ.” “. “અને કેવી રીતે, મલંક્યપુત્તા, તમે તેમને ધ્યાનમાં રાખશો?”
Lord. “ભગવાન, બૌદ્ધિકરણનો દૃષ્ટિકોણ, હું એક ઉત્તમ વ્યક્તિ દ્વારા
શીખવવામાં આવે છે; અને વિધ્વંસ અને વિધિ અને ધાર્મિક વિધિ પર આધારીતતાની
નૈતિક કલંક, વિષયાસક્ત આનંદ અને ઉત્તેજના દ્વારા ઉત્તેજનાનો દુખ, હું
ધ્યાનમાં રાખું છું. નીચલા વિશ્વ સાથે જોડાયેલું છે. આ, આ પાંચ ફેટર્સ છે
જે હું ધ્યાનમાં રાખું છું, હે ભગવાન. “ Mal. “મલુનક્યપુત્ત, કોને
માટે શીખવ્યું છે તેમ તમે આ પાંચ ફેટર્સને ધ્યાનમાં રાખશો? શું અન્ય
મંતવ્યો ભટકાવનારાઓ તમારી નિંદા માટે કોમળ બાળકની કહેવતનો ઉપયોગ કરીને તમને
નિંદા કરશે નહીં: “. ‘પરંતુ, મલંક્યપુટ્ટા, ત્યાં કોમળ બાળક-છોકરા
માટે કોઈ બ bodyડીબ beડ હોઈ શકતો નથી, વિવેકથી મંદ અને તેની પીઠ પર પડેલો
છે. તો પછી, તેનામાં બોડીહુડનો કોઈ દૃષ્ટિકોણ કેવી રીતે canભો થઈ શકે? તેમ
છતાં, તેમાં ખરેખર સુગંધી વૃત્તિ છે. બોડીહુડનો દૃશ્ય. “. ‘’ તેવી જ
રીતે, મલનક્યપુત્તા, નરમ બાળક-છોકરા માટે કોઈ માનસિક સ્થિતિ હોઇ શકે નહીં,
તેની પીઠ પર ડૂબકી લગાવશે અને તેનામાં માનસિક વૃત્તિઓ કેવી રીતે બદલાઇ શકે
છે? તેમ છતાં તેમાં એક સુપ્ત છે. ડૂબતા વલણ. ૧૦. ‘’ તેમ જ,
મલંક્યપુટ્ટા પણ, તે કોઈ નૈતિક વ્યવહાર કરી શકતો નથી. તો પછી, તેમનામાં
સંસ્કાર અને ધાર્મિક વિધિ પર આધારીતતાનો નૈતિક કેવી રીતે હોઈ શકે? તેમ છતાં
તેમાં સુપ્ત વૃત્તિ છે. 11. ‘’ ફરીથી, મલંક્યપુટ્ટા, તે કોમળ બાળકને
વિષયાસક્ત મનોભાવ નથી. તો પછી, વિષયાસક્ત આનંદને ઉત્તેજના કેવી રીતે જાણી
શકાય? પરંતુ વૃત્તિ ત્યાં છે. 12. “છેવટે, મલુનક્યપુત્ત, તે નમ્ર બાળક
જીવો માટે અસ્તિત્વમાં નથી. પછી તે કેવી રીતે પુરુષોત્તમ સંહાર કરી શકે
છે? તેમ છતાં, તેમાં વૃત્તિ તેનામાં છે. ‘ ૧.. “હવે, મલુનક્યપુત્ત, તે અન્ય મંતવ્યો ભટકનારા તમને તે ઠપકો આપી શકશે નહીં?
૧.. જ્યારે આ કહેવાતું હતું, ત્યારે અલભ્ય આનંદે આ રીતે ઉન્નત વ્યક્તિને
સંબોધન કર્યું: “હવે સમય છે, એક્ઝલ્ટ્ડ ઓન. ઓ વેફરર, હવે સમય નક્કી કરવાનો
સમય છે.” બુદ્ધના અંતિમ દિવસો
પરિણીબના: Buddhaતિહાસિક બુદ્ધ
કેવી રીતે નિબ્બામાં પ્રવેશ કરે છે, ibતિહાસિક બુદ્ધના નીબબામાં પ્રવેશ અને
પ્રવેશનો આ ટૂંકાયેલો હિસાબ મુખ્યત્વે સિસ્ટર વજીરા અને ફ્રાન્સિસ સ્ટોરી
દ્વારા પાલીમાંથી અનુવાદિત મહા-પરિણીબના સુતમાંથી લેવામાં આવ્યો છે. અન્ય
સ્રોતોમાં સલાહ આપવામાં આવી છે કે કેરેન આર્મસ્ટ્રોંગ (પેંગ્વિન, 2001)
દ્વારા બુદ્ધ અને ઓલ્ડ વ્હાઇટ ક્લાઉડ્સ દ્વારા થિચ નટ હન્હ (પેરાલેક્સ
પ્રેસ, 1991).
ભગવાન બુદ્ધના જાગૃતતા સાથે જાગૃત થયાના પંચ્યાસ વર્ષ
વીતી ગયા હતા, અને ધન્ય એક 80 વર્ષનો હતો. તે અને તેના સાધુઓ બેલુવાગમકા
(અથવા બેલુવા) ગામમાં રહ્યા હતા, જે હાલના બિહાર રાજ્ય, બિહાર રાજ્ય,
ઉત્તર-પૂર્વ ભારતના શહેર નજીક હતું. તે ચોમાસાના વરસાદનો પીછેહઠ કરવાનો સમય
હતો, જ્યારે બુદ્ધ અને તેના શિષ્યોએ મુસાફરી કરવાનું બંધ કરી દીધું હતું.
જૂની ગાડીની જેમ
એક દિવસ બુદ્ધે સાધુ-સંતોને ચોમાસા દરમિયાન રહેવા માટે અન્ય સ્થળો છોડવા
અને શોધવા માટે કહ્યું. તે ફક્ત તેના પિતરાઇ ભાઇ અને સાથી આનંદ સાથે
બેલુવાગમકામાં જ રહેશે. સાધુઓ ગયા પછી, આનંદ જોઈ શક્યો કે તેનો ધણી બીમાર
હતો. આશીર્વાદ આપનારને, ભારે દુ painખમાં, ફક્ત deepંડા ધ્યાનથી આરામ
મળ્યો. પરંતુ ઇચ્છાશક્તિની શક્તિથી તેણે પોતાની માંદગી ઉપર કાબુ મેળવ્યો.
આનંદને રાહત થઈ પણ હચમચી ઉઠી. જ્યારે મેં બ્લેસિડ’ની માંદગી જોઇ ત્યારે
મારું પોતાનું શરીર નબળું પડી ગયું હતું, ત્યારે તેણે કહ્યું. મારા માટે
બધું અસ્પષ્ટ થઈ ગયું, અને મારા સંવેદના નિષ્ફળ ગયા. યે મને હજી પણ એ
વિચારમાં થોડો દિલાસો મળ્યો હતો કે ધન્ય માણસ તેમના અંતિમ અવસાન સુધી
પહોંચશે નહીં, જ્યાં સુધી તે તેના સાધુઓને કેટલીક છેલ્લી સૂચનાઓ ન આપે.
ભગવાન બુદ્ધે જવાબ આપ્યો, સાધુ સમુદાય, આનંદ પાસેથી મારી પાસે વધુ શું
અપેક્ષા રાખે છે? મેં ખુલ્લેઆમ અને સંપૂર્ણ રીતે ધમ્મનો ઉપદેશ આપ્યો છે.
મેં કશું પાછું પકડ્યું નથી, અને ઉપદેશોમાં ઉમેરવા માટે બીજું કંઈ નથી.
સંયુક્ત નેતૃત્વ માટે તેના પર આધાર રાખે છે એવું વિચારનાર વ્યક્તિને કંઈક
કહેવાનું હોઈ શકે છે. પરંતુ, આનંદ, તથાગતને આવો કોઈ વિચાર નથી, કે સંઘ
તેમના પર નિર્ભર છે. તો તેણે શું સૂચનાઓ આપવી જોઈએ?
હવે હું નાજુક
છું, આનંદ, વૃદ્ધ, વૃદ્ધ, ઘણા વર્ષોથી ચાલ્યો ગયો છું. આ મારું અti્યામી
વર્ષ છે, અને મારું જીવન વિતાવ્યું છે. મારું શરીર એક જૂની ગાડી જેવું છે,
માંડ માંડ એક સાથે રાખવામાં આવ્યું છે.
તેથી, આનંદ, પોતાને માટે
ટાપુઓ રહો, તમારા માટે રાહત આપશે, કોઈ અન્ય આશ્રયની શોધમાં નહીં; ધમ્મા
સાથે તમારા ટાપુ તરીકે, ધમ્મ તમારી શરણ તરીકે, અન્ય કોઈ આશ્રય નહીં માંગે.
કપાલા તીર્થ પર
માંદગીમાંથી સ્વસ્થ થયા પછી, ભગવાન બુદ્ધે સૂચવ્યું કે તેઓ અને આનંદે તે
દિવસ કેપલા તીર્થ તરીકે ઓળખાતા સ્થળે પસાર કર્યો. જેમ જેમ બે વૃદ્ધો એક
સાથે બેઠા હતા, ત્યારે બુદ્ધે ચારે બાજુના દૃશ્યાવલિની સુંદરતા પર ટિપ્પણી
કરી. ધન્ય એક ચાલુ રાખ્યો, કોઈપણ, આનંદ, માનસિક શક્તિને પૂર્ણ કરી શકે છે,
જો તે ઇચ્છે છે, તો તે વિશ્વ-સમયગાળા દરમિયાન અથવા તેના અંત સુધી આ સ્થાન
પર રહી શકે છે. તથાગત, આનંદે કર્યું છે. તેથી તથાગત એક વિશ્વ-અવધિમાં અથવા
તેના અંત સુધી રહી શકશે.
બુદ્ધે આ સૂચન ત્રણ વખત પુનરાવર્તિત કર્યું. આનંદ, સંભવત understanding સમજતો ન હતો, કંઇ બોલ્યો નહીં.
તે પછી, મરા, દુષ્ટ, જેણે 45 વર્ષ પહેલાં જાગૃતિથી જાગૃતિથી દૂર બુદ્ધને
લલચાવવાનો પ્રયાસ કર્યો હતો. તમે જે કરવાનું નક્કી કર્યું છે તે તમે પૂર્ણ
કર્યું છે, એમ મરાએ કહ્યું. આ જીવનનો ત્યાગ કરો અને હવે પરિણીબાનું
[સંપૂર્ણ નિબના] દાખલ કરો.
બુદ્ધ ફરીથી ત્યાગ કરે છે
તેની
જીવવાની ઇચ્છા તમારી જાતને મુશ્કેલી ન આપો, એવિલ વન, બુદ્ધે જવાબ આપ્યો.
ત્રણ મહિનામાં હું પસાર થઈશ અને નિબ્બામાં પ્રવેશ કરીશ.
પછી ધન્ય
એક, સ્પષ્ટ અને માનસિકતાથી, રહેવાની તેની ઇચ્છાનો ત્યાગ કર્યો. ધરતીએ જ
ભૂકંપ સાથે જવાબ આપ્યો. બુદ્ધે ત્રણ મહિનામાં નિબબામાં અંતિમ પ્રવેશ કરવાનો
નિર્ણય લીધો તે અંગે હલાવેલા આનંદને કહ્યું. આનંદે વાંધો ઉઠાવ્યો, અને
બુદ્ધે જવાબ આપ્યો કે આનંદે પોતાનો વાંધો અગાઉ જાણી લેવો જોઈએ, અને તથાગતને
વિશ્વ-સમયગાળા દરમિયાન અથવા તેના અંત સુધી રહેવાની વિનંતી કરી.
કુશીનારાને
પછીના ત્રણ મહિના સુધી, બુદ્ધ અને આનંદ મુસાફરોના જૂથો સાથે મુસાફરી કરી
અને વાત કરી. એક સાંજે તે અને ઘણા સાધુઓ એક સોનાના પુત્ર કુંડાના ઘરે
રોકાયા. કુંડાએ ધન્ય ધન્ય વ્યક્તિને તેના ઘરે જમવા આમંત્રણ આપ્યું, અને
તેણે બુદ્ધને સુકરમદદવ નામની વાનગી આપી. આનો અર્થ “મશરૂમ્સનું નરમ ખોરાક”
છે. આનો અર્થ શું છે તે આજે કોઈને ખાતરી નથી. તે મશરૂમ્સની વાનગી હતી.
જે પણ સુકર્મદાદવમાં હતું, બુદ્ધે આગ્રહ કર્યો કે તે ફક્ત તે જ વાનગીમાંથી
ખાય છે. જ્યારે તે સમાપ્ત થઈ ગયું, ત્યારે બુદ્ધે કુંડાને કહ્યું કે જે
બાકી છે તે દફનાવવા, જેથી બીજું કોઈ તેને ખાય નહીં.
તે રાત્રે,
બુદ્ધને ભયંકર પીડા અને મરડો થયો. પરંતુ બીજા જ દિવસે તેણે ઉત્તર ભારતના
ઉત્તર પ્રદેશ રાજ્યમાં આવેલા કુશીનારામાં જવાની જીદ કરી. રસ્તામાં જ તેણે
આનંદને કહ્યું કે તેની મૃત્યુ માટે કુંડાને દોષ ન આપો. બુદ્ધ અને તેના
સાધુઓ કુશીનારામાં સાલના ઝાડની ઝરણમાં આવ્યા. બુદ્ધે આનંદને ઝાડની વચ્ચે એક
પલંગ તૈયાર કરવા કહ્યું, જેનું માથુ ઉત્તર તરફ છે. હું કંટાળી ગયો છું અને
સૂવા માંગુ છું, એમ તેણે કહ્યું. જ્યારે પલંગ તૈયાર થઈ ગયો, ત્યારે બુદ્ધ
તેની જમણી બાજુ, એક પગ બીજા પગ પર સૂઈ ગયા, અને માથું તેના જમણા હાથથી ટેકો
આપ્યો. પછી સાલના ઝાડ ખીલે, જોકે તે તેમની મોસમ નહોતી, નિસ્તેજ પીળી
પાંદડીઓ બુદ્ધ ઉપર વરસાદ વરસતી હતી.
બુદ્ધે તેમના સાધુઓને એક સમય
માટે વાત કરી. એક તબક્કે આનંદ દરવાજાની ચોકી સામે ઝૂકીને રડ્યો. બુદ્ધે એક
સાધુને આનંદ શોધવા અને તેને પાછો લાવવા મોકલ્યો. પછી ધન્ય વ્યક્તિએ આનંદને
કહ્યું, પૂરું, આનંદ! શોક ન કરો! શું મેં શરૂઆતથી જ શીખવ્યું નથી કે જે
પ્રિય અને વહાલા છે તેની સાથે પરિવર્તન અને અલગ થવું જોઈએ? જે બધું જન્મે
છે, અસ્તિત્વમાં આવે છે, સંયુક્ત છે, અને સડોને પાત્ર છે. કોઈ કેવી રીતે
કહી શકે: “શું તે વિસર્જનમાં ન આવે”? આ ન હોઈ શકે.
આનંદ, તમે કાર્ય,
શબ્દ અને વિચારમાં પ્રેમાળ-દયાથી તથાગતની સેવા કરી છે; દયાળુ, આનંદથી,
પૂરા દિલથી. હવે તમારે પોતાને આઝાદ કરવાનો પ્રયત્ન કરવો જોઈએ. ધન્ય એક પછી
બીજા એસેમ્બલ સાધુઓ સામે આનંદની પ્રશંસા કરી.
પરિણીબના
બુદ્ધે વધુ વાત કરી, સાધુઓને સાધુઓના હુકમના નિયમો રાખવા સલાહ આપી. પછી
તેણે ત્રણ વાર પૂછ્યું કે શું તેમાંથી કોઈને કોઈ પ્રશ્ન છે. પાછળથી એ વિચાર
સાથે પસ્તાવો ન કરો: “માસ્ટર અમારી સાથે રૂબરૂ હતા, છતાં સામ-સામે અમે
તેને પૂછવામાં નિષ્ફળ ગયા.” પણ કોઈ બોલ્યું નહીં. બુદ્ધે તમામ સાધુઓને
ખાતરી આપી હતી કે તેઓ જાગૃતિ સાથે જાગૃતિનો અહેસાસ કરશે.
પછી તેણે કહ્યું, બધી સંયુક્ત ચીજો ક્ષીણ થવાની છે. ખંતથી પ્રયત્નશીલ રહો. પછી, શાંતિથી, તે પરિણીબનામાં ગયો.
Buddhism Increased 31 subscribers VietNam: Nam Mô A Di Đà Phật English: Namo Amitabha Buddha Afrikaans: Namo Amitabha Boeddha Albanian: Namo Amitabha Buda Amharic: ናሞ አሚታባ ቡዳ Arabic: نامو أميتابها بوذا Armenian: Namo Ամիտաբհա Բուդդա Azerbaijani: Namo Amitabha Buddha Bangla: নামা অমিতাভ বুদ্ধ Basque: Namo Amitabha Buda Belarusian: Намо Буда Амітабх Bosnian: Namo Amitabha Buda Bulgarian: Намо Амитаба Буда Burmese (Myanmar): Namo Amitabha buddh Catalan: Namo Amitabha Buda Cebuano: Namo Amitabha Buddha Corsican: Namo Amitabha Buddha Croatian Namo Amitabha Buddha Czech: Namo Amitabha Buddha Danish: Namo Amitabha Buddha Dutch: Namo Amitabha Boeddha Esperanto: Namo Amitabha Budho Estonian: Namo Amitabha Buddha Filipino: Namo Amitabha Buddha Finnish: Namo Amitabha Buddha French: Namo Amitabha Bouddha Galician: Namo Amitabha Buddha Georgian: Namo Amitabha Buddha German: Namo Amitabha Buddha Greek: Namo Αμιτάμπα Βούδα Gujarati: નમો અમિતભ બુદ્ધ Haitian Creole: Namo Amitabha Bouddha Hausa: Namo Amitabha Buddha Hawaiian: Namo Amitabha Buddha Hebrew ( Do thái): Namo Ամիտաբհա Բուդդա Hindi: नमो अमिताभ बुद्ध Hmong: Namo Amitabha Buddha Hungarian: Namo Amitabha Buddha Icelandic: Namo Amitabha Búdda lgbo: Namo Amitābha Buddha Indonesian: Namo Amitabha Buddha Irish: Namo Amitabha Buddha Italian: Namo Amitabha Buddha Japanese: ナモ・アミタバ・ブッダ Kannada: ನಮೋ ಅಮಿತಾಭ ಬುದ್ಧ Kazakh: Namo Амитабха Будда Khmer: ព្រះពុទ្ធណាអូអាមីតាបា Korean: 나모 아미타불 Kurdish: Namo Amitabha Buddha Kyrgyz: Namo Amitabha Будда Lao: Namo Amitabha Buddha Latin: Namo Amitabha Buddha Latvian: Namo Amitabha Buda Lithuanian: Namo Amitabha Buda Luxembourgish: Namo Amitabha Buddha Macedonian: Намо Амитаба Буда Malagasy: Namo Amitabha Buddha Malay: Namo Amitabha Buddha Malayalam: നമോ അമിതാഭ ബുദ്ധൻ Maltese: Namo Amitabha Buddha Maori: Namo Amitabha Buddha Marathi: नमो अमिताभ बुद्ध Mongolian: Намам Амиттана Будда Nepali: Namo Amitabha Buddha Norwegian: Namo Amitabha Buddha Nyanja: Namo Amitābha Buddha Pashto: نامو امیته بوډا Persian: نامو آمیداگرایی بودا Polish: Namo Amitabha Buddha Portuguese: Namo Amitabha Buddha Punjabi: ਨਮੋ ਅਮਿਤਭ ਬੁੱਢਾ Romanian: Namo Amitabha Buddha Russian: «Нам Амитабх Будда Samoan: Namo Amitabha Buddha Scottish Gaelic: Namo Amitabha Buddha Serbian: Намо Амитабха Буда Shona: Namo Amitabha Buddha Sindhi: Namo Amitabha Buddha Sinhala: නවෝ අමිතාභ බුද්ධ Slovak: Namo Amitabha Budha Slovenian: Namo Amitabha Buddha Somali: Namo Amitabha Buddha Southern Sotho: Namo Amitabha Buddha Spanish: Namo Amitabha Buddha Sundanese: Namo Amitabha Buddha Swahili: Namo Amitabha Buddha Swedish: Namo Amitabha Buddha Tajik: Namo Amitabha Buddha Tamil: நமோ அமிதாப புத்தர் Telugu: నామో అమితాభ బుద్ధ Thai: Namo Amitabha Buddha Turkish: Namo Amitabha Buda Ukrainian: Намо Амітабаха Будда Urdu: نامو امتیاھا بدھ Uzbek: Namo Amitabha Budda Welsh: Namo Amitabha Buddha Western Frisian: Namo Amitabha Buddha Xhosa: Namo Amitabha Buddha Yiddish: נאַמאָ אַמיטאַבהאַ בודאַ Yoruba: Nkan Amitabha Buddha Zulu: Namo Amitabha Buddha Category People & Blogs Music in this video Learn more Listen ad-free with YouTube Premium Song Purification Happy Song Artist Ken-Ming Yang Album For The Buddha Song Collection Album (2)- On Ma Bani Mo Licensed to YouTube by The Orchard Music (on behalf of Miao Len Hua Record Company), and 4 Music Rights Societies
1. ಒಮ್ಮೆ ಪೂಜ್ಯ ಭಗವಂತನು ಅನಾಥಪಿಂಡಿಕನ ಆಶ್ರಮದಲ್ಲಿರುವ ಶ್ರಾವಸ್ತಿಯಲ್ಲಿ ತಂಗಿದ್ದನು, ಅಲ್ಲಿ ಸರಿಪುಟ್ಟ ಕೂಡ ತಂಗಿದ್ದನು.
2. ಭಗವಂತನು ಸಹೋದರರನ್ನು ಉದ್ದೇಶಿಸಿ ಹೀಗೆ ಹೇಳಿದನು: “ಭಿಕ್ಷೆ, ನೀವು ವಿಶ್ವದ
ಸರಕುಗಳಲ್ಲ, ನನ್ನ ಸಿದ್ಧಾಂತದ ಪಾಲುದಾರರಾಗಿರಿ; ನಿಮ್ಮೆಲ್ಲರ ಬಗ್ಗೆ ನನ್ನ
ಸಹಾನುಭೂತಿಯಲ್ಲಿ ಇದನ್ನು ಖಚಿತಪಡಿಸಿಕೊಳ್ಳಲು ನಾನು ಆಸಕ್ತಿ ಹೊಂದಿದ್ದೇನೆ.” 3. ಹೀಗೆ ಕರ್ತನು ಮಾತಾಡಿದನು, ಆಗ ಅವನು ಎದ್ದು ತನ್ನ ಕೋಶಕ್ಕೆ ಹೋದನು. 4. ಸರಿಪುಟ್ಟ ಹಿಂದೆ ಉಳಿದನು, ಮತ್ತು ಸಹೋದರರು ನಿಬ್ಬಾಣ ಏನು ಎಂದು ವಿವರಿಸಲು ಕೇಳಿದರು.
5. ಆಗ ಸಾರಿಪುಟ್ಟರು ಸಹೋದರರಿಗೆ ಉತ್ತರವಾಗಿ ಹೇಳಿದರು: “ಸಹೋದರರೇ, ದುರಾಶೆಯು
ಕೆಟ್ಟದ್ದಾಗಿದೆ ಮತ್ತು ಕೆಟ್ಟದ್ದನ್ನು ಅಸಮಾಧಾನ ಎಂದು ನಿಮಗೆ ತಿಳಿದಿದೆ. 6. “ಈ
ದುರಾಶೆ ಮತ್ತು ಈ ಅಸಮಾಧಾನವನ್ನು ಹೊರಹಾಕಲು, ಮಧ್ಯದ ಮಾರ್ಗವಿದೆ, ಅದು ನಮಗೆ ನೋಡಲು
ಕಣ್ಣುಗಳನ್ನು ನೀಡುತ್ತದೆ ಮತ್ತು ನಮಗೆ ತಿಳಿಸುತ್ತದೆ, ಶಾಂತಿ, ಒಳನೋಟ,
ಜಾಗೃತಿಯೊಂದಿಗೆ ಜಾಗೃತಿ ಮತ್ತು ನಿಬ್ಬಾಣಕ್ಕೆ ನಮ್ಮನ್ನು ಕರೆದೊಯ್ಯುತ್ತದೆ. 7.
“ಈ ಮಧ್ಯದ ದಾರಿ ಯಾವುದು? ಇದು ಸರಿಯಾದ ದೃಷ್ಟಿಕೋನ, ಸರಿಯಾದ ಗುರಿಗಳು, ಸರಿಯಾದ ಮಾತು,
ಸರಿಯಾದ ಕ್ರಮ, ಸರಿಯಾದ ಜೀವನೋಪಾಯ, ಸರಿಯಾದ ಪ್ರಯತ್ನ, ಸರಿಯಾದ ಸಾವಧಾನತೆ ಮತ್ತು
ಸರಿಯಾದ ಏಕಾಗ್ರತೆಯ ಉದಾತ್ತ ಎಂಟು ಪಟ್ಟು; ಆದರೆ, ಭಿಕ್ಷೆ ಮಧ್ಯದ ಮಾರ್ಗವಾಗಿದೆ. .
9. “ಹಣದುಬ್ಬರ ಮತ್ತು ಉದಾಸೀನತೆಯ ಚೆಲ್ಲುವಿಕೆಗೆ ಮಧ್ಯದ ಮಾರ್ಗವಿದೆ, ನೋಡಲು ನಮಗೆ
ಕಣ್ಣುಗಳನ್ನು ನೀಡುತ್ತದೆ, ನಮಗೆ ತಿಳಿಸುತ್ತದೆ ಮತ್ತು ಶಾಂತಿ, ಒಳನೋಟ,
ಜಾಗೃತಿಯೊಂದಿಗೆ ಜಾಗೃತಿಗೆ ನಮ್ಮನ್ನು ಕರೆದೊಯ್ಯುತ್ತದೆ. 10. “ನಿಬ್ಬಾಣ - ಅದು ಏನೂ ಅಲ್ಲ ಆದರೆ ಆ ಉದಾತ್ತ ಎಂಟು ಪಟ್ಟು ಹಾದಿ.” 11. ಹೀಗೆ ಪೂಜ್ಯ ಸಾರಿಪುಟ್ಟರು-ಹೃದಯದಲ್ಲಿ ಸಂತೋಷಪಟ್ಟರು, ಭಿಕ್ಷೆ ಅವರು ಹೇಳಿದ್ದಕ್ಕೆ ಸಂತೋಷಪಟ್ಟರು. ನಿಬ್ಬಾಣದ ಮೂಲಗಳು (2.i)
1. ಒಮ್ಮೆ ಪೂಜ್ಯ ರಾಧಾಕಮೆ ಶ್ರೇಷ್ಠರಿಗೆ. ಹಾಗೆ ಮಾಡಿದ ನಂತರ, ಅವರು ಉದಾತ್ತ
ವ್ಯಕ್ತಿಗೆ ನಮಸ್ಕರಿಸಿದರು ಮತ್ತು ಒಂದು ಕಡೆ ಕೆಳಗೆ ಇಳಿದರು. ಆದ್ದರಿಂದ ಕುಳಿತಿದ್ದ,
ಪೂಜ್ಯ ರಾಧಾ ಹೀಗೆ ಎಕ್ಸಾಲ್ಟೆಡ್ ಅನ್ನು ಉದ್ದೇಶಿಸಿ: “ಪ್ರಾರ್ಥಿಸು, ಕರ್ತನೇ,
ನಿಬ್ಬಾಣಕ್ಕೆ ಏನು?” 2. “ನಿಬ್ಬಾಣ ಎಂದರೆ ಉತ್ಸಾಹದಿಂದ ಬಿಡುಗಡೆ” ಎಂದು ಭಗವಂತ ಉತ್ತರಿಸಿದ. 3. “ಆದರೆ ನಿಬ್ಬಾನಾ, ಕರ್ತನೇ, - ಇದರ ಗುರಿ ಏನು?” 4. “ರಾಧಾ, ನಿಬ್ಬಾನದಲ್ಲಿ ಬೇರೂರಿದೆ, ನೀತಿವಂತ ಜೀವನವು ಜೀವಂತವಾಗಿದೆ. ನಿಬ್ಬಾಣವು ಅದರ ಗುರಿಯಾಗಿದೆ. ನಿಬ್ಬಾಣವು ಅದರ ಅಂತ್ಯವಾಗಿದೆ.” (2.ii)
1. ಒಮ್ಮೆ ಉದಾತ್ತನಾದವನು ಶೀತವಸ್ತೆಯಲ್ಲಿ, ಜೆಟಾದ ಗ್ರೋವ್ನಲ್ಲಿ, ಅನಾಥಪಿಂಡಿಕಾ
ಉದ್ಯಾನವನದಲ್ಲಿ ವಾಸಿಸುತ್ತಿದ್ದ. ಆಗ ಶ್ರೇಷ್ಠನು ಸಹೋದರರನ್ನು ಕರೆದು “ಸಹೋದರರೇ”
ಎಂದು ಹೇಳಿದನು. “ಹೌದು, ಕರ್ತನೇ” ಎಂದು ಆ ಸಹೋದರರು ಶ್ರೇಷ್ಠರಿಗೆ ಉತ್ತರಿಸಿದರು.
ಉದಾತ್ತನು ಹೀಗೆ ಹೇಳಿದನು: 2. “ಸಹೋದರರೇ, ನಾನು ಕಲಿಸಿದಂತೆ ಕೆಳ ಜಗತ್ತಿಗೆ ಬಂಧಿಸುವ ಐದು ಫೆಟ್ಟರ್ಗಳನ್ನು ನೀವು ಮನಸ್ಸಿನಲ್ಲಿಟ್ಟುಕೊಳ್ಳುತ್ತೀರಾ?” 3. ಆಮೇಲೆ ಪೂಜ್ಯ ಮಾಲುಂಕ್ಯಪುಟ್ಟನು ಶ್ರೇಷ್ಠರಿಗೆ ಹೀಗೆ ಹೇಳಿದನು: 4. “ನಾನು, ಲಾರ್ಡ್, ಆ ಐದು ಫೆಟ್ಟರ್ಗಳನ್ನು ಮನಸ್ಸಿನಲ್ಲಿಟ್ಟುಕೊಳ್ಳುತ್ತೇನೆ.” 5. “ಮತ್ತು ಹೇಗೆ, ಮಾಲುಂಕಪುಟ್ಟಾ, ನೀವು ಅವುಗಳನ್ನು ಮನಸ್ಸಿನಲ್ಲಿಟ್ಟುಕೊಳ್ಳುತ್ತೀರಿ?”
6. “ಕರ್ತನೇ, ಉದಾತ್ತನೊಬ್ಬನು ಕಲಿಸಿದಂತೆ ದೇಹತೀತತೆಯ ದೃಷ್ಟಿಕೋನವನ್ನು ನಾನು
ಮನಸ್ಸಿನಲ್ಲಿಟ್ಟುಕೊಂಡಿದ್ದೇನೆ; ಕೆಳ ಜಗತ್ತಿಗೆ ಬಂಧಿಸುವ ಸರಪಳಿಗಳಂತೆ. ಲಾರ್ಡ್,
ನಾನು ಮನಸ್ಸಿನಲ್ಲಿಟ್ಟುಕೊಳ್ಳುವ ಐದು ಫೆಟ್ಟರ್ಗಳು. “ 7. “ಮಾಲುಂಕ್ಯಪುಟ್ಟಾ,
ಯಾರಿಗಾಗಿ ಕಲಿಸಿದಂತೆ ನೀವು ಈ ಐದು ಫೆಟ್ಟರ್ಗಳನ್ನು
ಮನಸ್ಸಿನಲ್ಲಿಟ್ಟುಕೊಳ್ಳುತ್ತೀರಾ? ಇತರ ದೃಷ್ಟಿಕೋನಗಳ ಅಲೆದಾಡುವವರು ನಿಮ್ಮನ್ನು
ನಿಂದಿಸುವುದಿಲ್ಲ, ಕೋಮಲ ಮಗುವಿನ ದೃಷ್ಟಾಂತವನ್ನು ಅವರ ನಿಂದನೆಗೆ ಬಳಸಿಕೊಳ್ಳುತ್ತಾರೆ
ಮತ್ತು ಹೀಗೆ ಹೇಳುತ್ತಾರೆ: 8. “” ಆದರೆ, ಮಾಲುಂಕ್ಯಪುಟ್ಟಾ, ಕೋಮಲ ಗಂಡು
ಮಗುವಿಗೆ ಯಾವುದೇ ಶರೀರತೆ ಇರಬಾರದು, ಬುದ್ಧಿವಂತಿಕೆಯ ಮಂದ ಮತ್ತು ಅವನ ಬೆನ್ನಿನ ಮೇಲೆ
ಮಲಗಬಹುದು. ಹಾಗಾದರೆ, ಅವನಲ್ಲಿ ದೇಹದ ಬಗ್ಗೆ ಯಾವುದೇ ದೃಷ್ಟಿಕೋನವು ಹೇಗೆ
ಉದ್ಭವಿಸಬಹುದು? ಆದರೂ ಅದು ಅವನಲ್ಲಿ ಸುಪ್ತವಾಗಿದೆ ದೇಹತ್ವದ ನೋಟ. 9. ಅಲೆದಾಡುವ ಪ್ರವೃತ್ತಿ.
10. “ಹಾಗೆಯೆ, ಮಾಲುಂಕ್ಯಪುಟ್ಟ, ಅವನಿಗೆ ಯಾವುದೇ ನೈತಿಕ ಅಭ್ಯಾಸವಿಲ್ಲ. ಹಾಗಾದರೆ,
ವಿಧಿ ಮತ್ತು ಆಚರಣೆಗಳ ಮೇಲೆ ಅವಲಂಬಿತವಾಗಿರುವ ಯಾವುದೇ ನೈತಿಕತೆಯು ಅವನಲ್ಲಿ ಹೇಗೆ
ಇರಲು ಸಾಧ್ಯ? ಆದರೂ ಅವನಿಗೆ ಅದಕ್ಕೆ ಸುಪ್ತ ಪ್ರವೃತ್ತಿ ಇದೆ. 11. “‘ಮತ್ತೆ,
ಮಾಲುಂಕಪುಟ್ಟಾ, ಆ ಕೋಮಲ ಮಗುವಿಗೆ ಯಾವುದೇ ಇಂದ್ರಿಯ ಭಾವೋದ್ರೇಕಗಳಿಲ್ಲ. ಹಾಗಾದರೆ,
ಇಂದ್ರಿಯ ಆನಂದದ ಉತ್ಸಾಹವನ್ನು ಹೇಗೆ ತಿಳಿಯಬಹುದು? ಆದರೆ ಪ್ರವೃತ್ತಿ ಇದೆ. 12.
“” ಕೊನೆಯದಾಗಿ, ಮಾಲುಂಕಪುಟ್ಟ, ಆ ಕೋಮಲ ಶಿಶು ಜೀವಿಗಳು ಅಸ್ತಿತ್ವದಲ್ಲಿಲ್ಲ. ಹಾಗಾದರೆ
ಅದು ಹೇಗೆ ದುಷ್ಕೃತ್ಯ ಜೀವಿಗಳನ್ನು ಆಶ್ರಯಿಸಬಹುದು? ಆದರೂ ಅದರ ಪ್ರವೃತ್ತಿ
ಅವನಲ್ಲಿದೆ. ‘ 13. “ಈಗ, ಮಾಲುಂಕ್ಯಪುಟ್ಟಾ, ಇತರ ದೃಷ್ಟಿಕೋನಗಳ ಅಲೆದಾಡುವವರು ಹೀಗೆ ನಿಮ್ಮನ್ನು ನಿಂದಿಸುತ್ತಾರೆ, ಆ ಕೋಮಲ ಗಂಡುಮಕ್ಕಳ ನೀತಿಕಥೆಯನ್ನು ಬಳಸುತ್ತಾರೆ?” 14. ಇದನ್ನು ಹೇಳಿದಾಗ, ಪೂಜ್ಯ ಆನಂದ ಈ ರೀತಿ ಶ್ರೇಷ್ಠನನ್ನು ಉದ್ದೇಶಿಸಿ: “ಈಗ ಸಮಯ, ಎಕ್ಸಲ್ಟೆಡ್ ಒನ್. ಓ ವೇಫೇರರ್, ಈಗ ಶ್ರೇಷ್ಠನು ಹೊಂದಿಸುವ ಸಮಯ.” ಬುದ್ಧನ ಕೊನೆಯ ದಿನಗಳು
ಪರಿನಿಬ್ಬಾನಾ: ಐತಿಹಾಸಿಕ ಬುದ್ಧ ನಿಬ್ಬಾಣಕ್ಕೆ ಹೇಗೆ ಪ್ರವೇಶಿಸಿದನೆಂಬುದು ಐತಿಹಾಸಿಕ
ಬುದ್ಧನ ನಿಬ್ಬಾಣದ ಪ್ರವೇಶ ಮತ್ತು ಪ್ರವೇಶದ ಸಂಕ್ಷಿಪ್ತ ವಿವರವನ್ನು ಪ್ರಾಥಮಿಕವಾಗಿ
ಮಹಾ-ಪರಿನಿಬ್ಬನ ಸೂತದಿಂದ ತೆಗೆದುಕೊಳ್ಳಲಾಗಿದೆ, ಇದನ್ನು ಪಾಲಿಯಿಂದ ಸಿಸ್ಟರ್ ವಾಜಿರಾ
ಮತ್ತು ಫ್ರಾನ್ಸಿಸ್ ಸ್ಟೋರಿ ಅನುವಾದಿಸಿದ್ದಾರೆ. ಸಮಾಲೋಚಿಸಿದ ಇತರ ಮೂಲಗಳು
ಬುದ್ಧನನ್ನು ಕರೆನ್ ಆರ್ಮ್ಸ್ಟ್ರಾಂಗ್ (ಪೆಂಗ್ವಿನ್, 2001) ಮತ್ತು ಓಲ್ಡ್ ವೈಟ್
ಕ್ಲೌಡ್ಸ್ ಥಿಚ್ ನಾಟ್ ಹನ್ಹ್ (ಪ್ಯಾರಾಲಾಕ್ಸ್ ಪ್ರೆಸ್, 1991).
ಭಗವಾನ್
ಬುದ್ಧ ಜಾಗೃತಿಯಿಂದ ಜಾಗೃತಗೊಂಡು ನಲವತ್ತೈದು ವರ್ಷಗಳು ಕಳೆದಿವೆ, ಮತ್ತು ಪೂಜ್ಯನಿಗೆ
80 ವರ್ಷ ವಯಸ್ಸಾಗಿತ್ತು. ಅವನು ಮತ್ತು ಅವನ ಸನ್ಯಾಸಿಗಳು ಈಶಾನ್ಯ ಭಾರತದ ಬಿಹಾರ
ರಾಜ್ಯದ ಬಸ್ರಾ ನಗರದ ಇಂದಿನ ಬೆಲುವಾಗಮಕ (ಅಥವಾ ಬೆಲುವಾ) ಗ್ರಾಮದಲ್ಲಿ ತಂಗಿದ್ದರು.
ಇದು ಮುಂಗಾರು ಮಳೆ ಹಿಮ್ಮೆಟ್ಟುವ ಸಮಯ, ಬುದ್ಧ ಮತ್ತು ಅವನ ಶಿಷ್ಯರು ಪ್ರಯಾಣವನ್ನು
ನಿಲ್ಲಿಸಿದರು.
ಓಲ್ಡ್ ಕಾರ್ಟ್ ನಂತೆ
ಒಂದು ದಿನ ಬುದ್ಧನು
ಸನ್ಯಾಸಿಗಳನ್ನು ಹೊರಹೋಗಲು ಮತ್ತು ಮಳೆಗಾಲದಲ್ಲಿ ಉಳಿದುಕೊಳ್ಳಲು ಇತರ ಸ್ಥಳಗಳನ್ನು
ಹುಡುಕುವಂತೆ ಕೇಳಿಕೊಂಡನು. ಅವನು ತನ್ನ ಸೋದರಸಂಬಂಧಿ ಮತ್ತು ಸಹಚರ ಆನಂದನೊಂದಿಗೆ ಮಾತ್ರ
ಬೆಲುವಮಕದಲ್ಲಿ ಉಳಿಯುತ್ತಿದ್ದನು. ಸನ್ಯಾಸಿಗಳು ಹೋದ ನಂತರ, ಆನಂದ ತನ್ನ ಯಜಮಾನ
ಅನಾರೋಗ್ಯದಿಂದ ಬಳಲುತ್ತಿದ್ದನ್ನು ನೋಡಬಹುದು. ಪೂಜ್ಯನು ಬಹಳ ನೋವಿನಿಂದ ಆಳವಾದ
ಧ್ಯಾನದಲ್ಲಿ ಮಾತ್ರ ಆರಾಮವನ್ನು ಕಂಡುಕೊಂಡನು. ಆದರೆ ಇಚ್ will ಾಶಕ್ತಿಯ ಬಲದಿಂದ ಅವನು
ತನ್ನ ಅನಾರೋಗ್ಯವನ್ನು ನಿವಾರಿಸಿದನು.
ಆನಂದ ನಿರಾಳವಾಗಿದ್ದರೂ ನಡುಗಿದ.
ಪೂಜ್ಯನ ಅನಾರೋಗ್ಯವನ್ನು ನೋಡಿದಾಗ ನನ್ನ ದೇಹವು ದುರ್ಬಲವಾಯಿತು ಎಂದು ಅವರು ಹೇಳಿದರು.
ಎಲ್ಲವೂ ನನಗೆ ಮಂದವಾಯಿತು, ಮತ್ತು ನನ್ನ ಇಂದ್ರಿಯಗಳು ವಿಫಲವಾದವು. ಹೌದು, ಪೂಜ್ಯನು
ತನ್ನ ಸನ್ಯಾಸಿಗಳಿಗೆ ಕೆಲವು ಕೊನೆಯ ಸೂಚನೆಗಳನ್ನು ನೀಡುವವರೆಗೂ ಅವನ ಅಂತಿಮ ನಿಧನಕ್ಕೆ
ಬರುವುದಿಲ್ಲ ಎಂಬ ಆಲೋಚನೆಯಲ್ಲಿ ನನಗೆ ಇನ್ನೂ ಸ್ವಲ್ಪ ಸಮಾಧಾನವಿದೆ.
ಭಗವಾನ್
ಬುದ್ಧ ಪ್ರತಿಕ್ರಿಯಿಸಿ, ಸನ್ಯಾಸಿಗಳ ಸಮುದಾಯವು ಆನಂದ, ನನ್ನಿಂದ ಇನ್ನೇನು
ನಿರೀಕ್ಷಿಸುತ್ತದೆ? ನಾನು ಧಮ್ಮವನ್ನು ಬಹಿರಂಗವಾಗಿ ಮತ್ತು ಸಂಪೂರ್ಣವಾಗಿ
ಕಲಿಸಿದ್ದೇನೆ. ನಾನು ಏನನ್ನೂ ಹಿಂತೆಗೆದುಕೊಂಡಿಲ್ಲ, ಮತ್ತು ಬೋಧನೆಗಳಿಗೆ ಹೆಚ್ಚೇನೂ
ಇಲ್ಲ. ಸಂಘವು ನಾಯಕತ್ವಕ್ಕಾಗಿ ಅವನ ಮೇಲೆ ಅವಲಂಬಿತವಾಗಿದೆ ಎಂದು ಭಾವಿಸಿದ ವ್ಯಕ್ತಿಯು
ಏನನ್ನಾದರೂ ಹೇಳಬಹುದು. ಆದರೆ, ಆನಂದ, ತಥಾಗತನಿಗೆ ಅಂತಹ ಕಲ್ಪನೆ ಇಲ್ಲ, ಸಂಘವು ಅವನ
ಮೇಲೆ ಅವಲಂಬಿತವಾಗಿದೆ. ಹಾಗಾದರೆ ಅವನು ಯಾವ ಸೂಚನೆಗಳನ್ನು ನೀಡಬೇಕು?
ಈಗ ನಾನು
ನಿಶ್ಶಕ್ತನಾಗಿದ್ದೇನೆ, ಆನಂದ, ವಯಸ್ಸಾದವನು, ವಯಸ್ಸಾದವನು, ವರ್ಷಗಳಲ್ಲಿ ಬಹಳ ದೂರ
ಹೋಗಿದ್ದೇನೆ. ಇದು ನನ್ನ ಎಂಭತ್ತನೇ ವರ್ಷ, ಮತ್ತು ನನ್ನ ಜೀವನವನ್ನು ಕಳೆದಿದೆ. ನನ್ನ
ದೇಹವು ಹಳೆಯ ಬಂಡಿಯಂತಿದೆ, ಕೇವಲ ಒಟ್ಟಿಗೆ ಹಿಡಿದಿಲ್ಲ.
ಆದುದರಿಂದ, ಆನಂದಾ,
ನೀವೇ ದ್ವೀಪಗಳಾಗಿರಿ, ನಿಮ್ಮನ್ನು ಆಶ್ರಯಿಸಿ, ಬೇರೆ ಆಶ್ರಯವನ್ನು ಬಯಸುವುದಿಲ್ಲ;
ನಿಮ್ಮ ದ್ವೀಪವಾಗಿ ಧಮ್ಮದೊಂದಿಗೆ, ಧಮ್ಮವನ್ನು ನಿಮ್ಮ ಆಶ್ರಯವಾಗಿ, ಬೇರೆ ಆಶ್ರಯವನ್ನು
ಬಯಸುವುದಿಲ್ಲ.
ಕಪಾಲಾ ದೇಗುಲದಲ್ಲಿ
ಅವರು ಅನಾರೋಗ್ಯದಿಂದ
ಚೇತರಿಸಿಕೊಂಡ ಕೂಡಲೇ, ಭಗವಾನ್ ಬುದ್ಧನು ಮತ್ತು ಆನಂದ ಅವರು ಕಪಾಲಾ ದೇಗುಲ ಎಂಬ
ದೇಗುಲದಲ್ಲಿ ದಿನ ಕಳೆಯಲು ಸೂಚಿಸಿದರು. ಇಬ್ಬರು ವೃದ್ಧರು ಒಟ್ಟಿಗೆ ಕುಳಿತಾಗ, ಬುದ್ಧನು
ಸುತ್ತಮುತ್ತಲಿನ ದೃಶ್ಯಾವಳಿಗಳ ಸೌಂದರ್ಯವನ್ನು ತಿಳಿಸಿದನು. ಪೂಜ್ಯನು ಮುಂದುವರೆದನು,
ಯಾರು, ಆನಂದ, ಮಾನಸಿಕ ಶಕ್ತಿಯನ್ನು ಪರಿಪೂರ್ಣಗೊಳಿಸಿದ್ದಾನೆ, ಅವನು ಬಯಸಿದಲ್ಲಿ,
ವಿಶ್ವದಾದ್ಯಂತ ಅಥವಾ ಅದರ ಅಂತ್ಯದವರೆಗೆ ಈ ಸ್ಥಳದಲ್ಲಿ ಉಳಿಯಬಹುದು. ಆನಂದ ಎಂಬ ತಥಾಗತ
ಹಾಗೆ ಮಾಡಿದೆ. ಆದ್ದರಿಂದ ತಥಾಗತವು ವಿಶ್ವ-ಅವಧಿಯಾದ್ಯಂತ ಅಥವಾ ಅದರ ಕೊನೆಯವರೆಗೂ
ಉಳಿಯಬಹುದು.
ಬುದ್ಧ ಈ ಸಲಹೆಯನ್ನು ಮೂರು ಬಾರಿ ಪುನರಾವರ್ತಿಸಿದ. ಆನಂದ, ಬಹುಶಃ ಅರ್ಥವಾಗುತ್ತಿಲ್ಲ, ಏನೂ ಹೇಳಲಿಲ್ಲ.
ನಂತರ 45 ವರ್ಷಗಳ ಹಿಂದೆ ಬುದ್ಧನನ್ನು ಜಾಗೃತಿಯಿಂದ ಎಚ್ಚರದಿಂದ ದೂರವಿರಿಸಲು
ಪ್ರಯತ್ನಿಸಿದ ದುಷ್ಟನಾದ ಮಾರ ಬಂದನು. ನೀವು ಮಾಡಲು ಹೊರಟಿದ್ದನ್ನು ನೀವು
ಸಾಧಿಸಿದ್ದೀರಿ, ಮಾರ ಹೇಳಿದರು. ಈ ಜೀವನವನ್ನು ತ್ಯಜಿಸಿ ಮತ್ತು ಪರಿನಿಬ್ಬಾನ [ಸಂಪೂರ್ಣ
ನಿಬ್ಬಾಣವನ್ನು] ಈಗ ನಮೂದಿಸಿ.
ಬುದ್ಧನು ಬಿಟ್ಟುಕೊಡುತ್ತಾನೆ
ಅವನ
ಇಚ್ Will ಾಶಕ್ತಿ ನಿಮ್ಮನ್ನು ತೊಂದರೆಗೊಳಿಸಬೇಡಿ, ದುಷ್ಟ, ಬುದ್ಧ ಉತ್ತರಿಸಿದ. ಮೂರು
ತಿಂಗಳಲ್ಲಿ ನಾನು ತೀರಿಕೊಂಡು ನಿಬ್ಬಾಣವನ್ನು ಪ್ರವೇಶಿಸುತ್ತೇನೆ.
ನಂತರ
ಪೂಜ್ಯನು ಸ್ಪಷ್ಟವಾಗಿ ಮತ್ತು ಮನಸ್ಸಿನಿಂದ ಬದುಕುವ ಇಚ್ will ೆಯನ್ನು ತ್ಯಜಿಸಿದನು.
ಭೂಮಿಯೇ ಭೂಕಂಪನದೊಂದಿಗೆ ಪ್ರತಿಕ್ರಿಯಿಸಿತು. ಬುದ್ಧನು ಬೆಚ್ಚಿಬಿದ್ದ ಆನಂದನಿಗೆ ಮೂರು
ತಿಂಗಳಲ್ಲಿ ನಿಬ್ಬಾಣಕ್ಕೆ ಅಂತಿಮ ಪ್ರವೇಶ ನೀಡುವ ನಿರ್ಧಾರವನ್ನು ತಿಳಿಸಿದನು. ಆನಂದ
ಆಕ್ಷೇಪಿಸಿದರು, ಮತ್ತು ಬುದ್ಧನು ತನ್ನ ಆಕ್ಷೇಪಣೆಯನ್ನು ಮೊದಲೇ ತಿಳಿಸಿರಬೇಕು ಎಂದು
ಬುದ್ಧನು ಉತ್ತರಿಸಿದನು ಮತ್ತು ತಥಾಗತನು ಪ್ರಪಂಚದಾದ್ಯಂತ ಅಥವಾ ಅದರ ಕೊನೆಯವರೆಗೂ
ಇರಬೇಕೆಂದು ವಿನಂತಿಸಿದನು.
ಕುಶಿನಾರರಿಗೆ
ಮುಂದಿನ ಮೂರು ತಿಂಗಳು
ಬುದ್ಧ ಮತ್ತು ಆನಂದ ಪ್ರಯಾಣಿಸಿ ಸನ್ಯಾಸಿಗಳ ಗುಂಪುಗಳೊಂದಿಗೆ ಮಾತನಾಡಿದರು. ಒಂದು ಸಂಜೆ
ಅವನು ಮತ್ತು ಹಲವಾರು ಸನ್ಯಾಸಿಗಳು ಚಿನ್ನದ ಕೆಲಸಗಾರನ ಮಗನಾದ ಕುಂಡಾ ಅವರ
ಮನೆಯಲ್ಲಿದ್ದರು. ಕುಂಡಾ ಪೂಜ್ಯನನ್ನು ತನ್ನ ಮನೆಯಲ್ಲಿ ine ಟ ಮಾಡಲು ಆಹ್ವಾನಿಸಿದನು
ಮತ್ತು ಅವನು ಬುದ್ಧನಿಗೆ ಸುಕಾರಮದ್ದವ ಎಂಬ ಖಾದ್ಯವನ್ನು ಕೊಟ್ಟನು. ಇದರರ್ಥ “ಅಣಬೆಗಳ
ಮೃದು ಆಹಾರ.” ಇದರ ಅರ್ಥವೇನೆಂದು ಇಂದು ಯಾರಿಗೂ ಖಚಿತವಾಗಿಲ್ಲ. ಅದು ಅಣಬೆಗಳ
ಖಾದ್ಯವಾಗಿತ್ತು.
ಸುಕಾರಮದ್ದವದಲ್ಲಿ ಏನೇ ಇರಲಿ, ಆ ಭಕ್ಷ್ಯದಿಂದ ತಿನ್ನಲು
ಒಬ್ಬನೇ ಎಂದು ಬುದ್ಧ ಒತ್ತಾಯಿಸಿದರು. ಅವನು ಮುಗಿದ ನಂತರ, ಬುದ್ಧನು ಕುಂದನಿಗೆ
ಉಳಿದಿದ್ದನ್ನು ಹೂತುಹಾಕಲು ಹೇಳಿದನು ಆದ್ದರಿಂದ ಯಾರೂ ಅದನ್ನು ತಿನ್ನುವುದಿಲ್ಲ.
ಆ ರಾತ್ರಿ ಬುದ್ಧನು ಭೀಕರ ನೋವು ಮತ್ತು ಭೇದಿ ಅನುಭವಿಸಿದನು. ಆದರೆ ಮರುದಿನ ಅವರು
ಉತ್ತರ ಭಾರತದ ಉತ್ತರ ಪ್ರದೇಶದ ರಾಜ್ಯದಲ್ಲಿರುವ ಕುಶಿನಾರಾಗೆ ಪ್ರಯಾಣಿಸಲು
ಒತ್ತಾಯಿಸಿದರು. ದಾರಿಯಲ್ಲಿ, ಕುಂದಾಳ ಸಾವಿಗೆ ದೂಷಿಸಬಾರದೆಂದು ಆನಂದನಿಗೆ ಹೇಳಿದನು.
ಬುದ್ಧ ಮತ್ತು ಅವನ ಸನ್ಯಾಸಿಗಳು ಕುಶಿನಾರದಲ್ಲಿರುವ ಸಾಲ್ ಮರಗಳ ತೋಪಿಗೆ ಬಂದರು.
ಬುಧನು ಆನಂದನಿಗೆ ಮರಗಳ ನಡುವೆ ಮಂಚವನ್ನು ಸಿದ್ಧಪಡಿಸುವಂತೆ ಕೇಳಿದನು, ಅದರ ತಲೆಯು
ಉತ್ತರಕ್ಕೆ. ನಾನು ದಣಿದಿದ್ದೇನೆ ಮತ್ತು ಮಲಗಲು ಬಯಸುತ್ತೇನೆ ಎಂದು ಅವರು ಹೇಳಿದರು.
ಮಂಚವು ಸಿದ್ಧವಾದಾಗ, ಬುದ್ಧನು ತನ್ನ ಬಲಭಾಗದಲ್ಲಿ, ಒಂದು ಕಾಲು ಇನ್ನೊಂದರ ಮೇಲೆ,
ತಲೆಯನ್ನು ಬಲಗೈಯಿಂದ ಬೆಂಬಲಿಸಿದನು. ನಂತರ ಸಾಲ್ ಮರಗಳು ಅರಳಿದವು, ಅದು ಅವರ season
ತುಮಾನವಲ್ಲದಿದ್ದರೂ, ಮಸುಕಾದ ಹಳದಿ ದಳಗಳು ಬುದ್ಧನ ಮೇಲೆ ಮಳೆ ಸುರಿಸಿದವು.
ಬುದ್ಧನು ತನ್ನ ಸನ್ಯಾಸಿಗಳೊಂದಿಗೆ ಒಂದು ಕಾಲ ಮಾತಾಡಿದನು. ಒಂದು ಹಂತದಲ್ಲಿ ಆನಂದ
ಬಾಗಿಲಿನ ಪೋಸ್ಟ್ನತ್ತ ವಾಲುತ್ತಾ ಅಳಲು ತೋಪಿನಿಂದ ಹೊರಟು ಅಳುತ್ತಿದ್ದ. ಆನಂದನನ್ನು
ಹುಡುಕಲು ಮತ್ತು ಹಿಂತಿರುಗಿಸಲು ಬುದ್ಧನು ಸನ್ಯಾಸಿಯನ್ನು ಕಳುಹಿಸಿದನು. ಆಗ ಪೂಜ್ಯನು
ಆನಂದನಿಗೆ, ಸಾಕು, ಆನಂದ! ದುಃಖಿಸಬೇಡಿ! ಪ್ರಿಯ ಮತ್ತು ಪ್ರಿಯವಾದ ಎಲ್ಲದರಲ್ಲೂ
ಬದಲಾವಣೆ ಮತ್ತು ಪ್ರತ್ಯೇಕತೆ ಇರಬೇಕು ಎಂದು ನಾನು ಮೊದಲಿನಿಂದಲೂ ಕಲಿಸಲಿಲ್ಲವೇ?
ಹುಟ್ಟಿದ, ಅಸ್ತಿತ್ವಕ್ಕೆ ಬರುವ, ಸಂಯುಕ್ತವಾಗಿರುವ ಮತ್ತು ಕೊಳೆಯುವ ಎಲ್ಲವು. ಒಬ್ಬರು
ಹೇಗೆ ಹೇಳಬಹುದು: “ಅದು ವಿಸರ್ಜನೆಗೆ ಬರಬಾರದು”? ಇದು ಸಾಧ್ಯವಿಲ್ಲ.
ಆನಂದ,
ನೀವು ಕಾರ್ಯ, ಮಾತು ಮತ್ತು ಆಲೋಚನೆಯಲ್ಲಿ ಪ್ರೀತಿಯ-ದಯೆಯಿಂದ ತಥಾಗತವನ್ನು
ಸೇವಿಸಿದ್ದೀರಿ; ಮನೋಹರವಾಗಿ, ಆಹ್ಲಾದಕರವಾಗಿ, ಪೂರ್ಣ ಹೃದಯದಿಂದ. ಈಗ ನೀವು ನಿಮ್ಮನ್ನು
ಸ್ವತಂತ್ರಗೊಳಿಸಲು ಪ್ರಯತ್ನಿಸಬೇಕು. ಪೂಜ್ಯನು ಆನಂದಿಸಿದ ಇತರ ಸನ್ಯಾಸಿಗಳ ಮುಂದೆ
ಆನಂದವನ್ನು ಹೊಗಳಿದನು.
ಪರಿನಿಬ್ಬನ
ಬುದ್ಧನು ಮತ್ತಷ್ಟು
ಮಾತನಾಡುತ್ತಾ, ಸನ್ಯಾಸಿಗಳ ಸುವ್ಯವಸ್ಥೆಯ ನಿಯಮಗಳನ್ನು ಪಾಲಿಸುವಂತೆ ಸನ್ಯಾಸಿಗಳಿಗೆ
ಸಲಹೆ ನೀಡಿದನು. ನಂತರ ಅವರಲ್ಲಿ ಯಾರಾದರೂ ಪ್ರಶ್ನೆಗಳನ್ನು ಹೊಂದಿದ್ದರೆ ಅವರು ಮೂರು
ಬಾರಿ ಕೇಳಿದರು. ನಂತರದ ಚಿಂತನೆಯೊಂದಿಗೆ ಪಶ್ಚಾತ್ತಾಪ ಪಡಬೇಡಿ: “ಮಾಸ್ಟರ್ ನಮ್ಮೊಂದಿಗೆ
ಮುಖಾಮುಖಿಯಾಗಿದ್ದರು, ಆದರೆ ಮುಖಾಮುಖಿಯಾಗಿ ನಾವು ಅವನನ್ನು ಕೇಳಲು
ವಿಫಲರಾಗಿದ್ದೇವೆ.” ಆದರೆ ಯಾರೂ ಮಾತನಾಡಲಿಲ್ಲ. ಬುದ್ಧನು ಎಲ್ಲಾ ಸನ್ಯಾಸಿಗಳಿಗೆ
ಜಾಗೃತಿಯೊಂದಿಗೆ ಜಾಗೃತಿಯನ್ನು ಅರಿತುಕೊಳ್ಳುವುದಾಗಿ ಭರವಸೆ ನೀಡಿದನು.
ನಂತರ ಅವರು ಹೇಳಿದರು, ಎಲ್ಲಾ ಸಂಯುಕ್ತ ವಸ್ತುಗಳು ಕೊಳೆಯುತ್ತವೆ. ಶ್ರದ್ಧೆಯಿಂದ ಶ್ರಮಿಸಿ. ನಂತರ, ಪ್ರಶಾಂತವಾಗಿ, ಅವರು ಪರಿನಿಬ್ಬಾನಕ್ಕೆ ಹಾದುಹೋದರು.
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1. ഒരിക്കൽ വാഴ്ത്തപ്പെട്ട കർത്താവ് അനതപിന്ദികയുടെ ആശ്രമത്തിലെ ശ്രാവസ്തിയിൽ താമസിച്ചിരുന്നു, അവിടെ സരിപുട്ടയും താമസിച്ചിരുന്നു.
2. കർത്താവ് സഹോദരന്മാരെ അഭിസംബോധന ചെയ്ത് പറഞ്ഞു: “ദാനധർമ്മികളേ, നിങ്ങൾ
ലോകത്തിന്റെ സാധനങ്ങളിൽ പങ്കാളികളാകരുത്, എന്റെ ഉപദേശമാണ്, എന്നാൽ
നിങ്ങളോടുള്ള എന്റെ അനുകമ്പയിൽ ഇത് ഉറപ്പാക്കാൻ ഞാൻ ആകാംക്ഷയിലാണ്.” 3. കർത്താവു ഇപ്രകാരം സംസാരിച്ചു; അവൻ എഴുന്നേറ്റു സ്വന്തം കോശത്തിലേക്കു കടന്നു. 4. സരിപുട്ട പിന്നിൽ നിന്നു, നിബ്ബാന എന്താണെന്ന് വിശദീകരിക്കാൻ സഹോദരന്മാർ ആവശ്യപ്പെട്ടു. 5. അപ്പോൾ സഹോദരന്മാർക്ക് മറുപടിയായി സരിപുട്ട പറഞ്ഞു: “സഹോദരന്മാരേ, അത്യാഗ്രഹം നീചവും നീചവും നീരസവുമാണെന്ന് അറിയുക.
6. “ഈ അത്യാഗ്രഹവും ഈ നീരസവും കളയാൻ, നമുക്ക് കാണാനുള്ള കണ്ണുകൾ നൽകുകയും
ഞങ്ങളെ അറിയിക്കുകയും ചെയ്യുന്ന ഒരു മധ്യമാർഗം ഉണ്ട്, സമാധാനത്തിലേക്കും
ഉൾക്കാഴ്ചയിലേക്കും അവബോധത്തോടെയുള്ള അവബോധത്തിലേക്കും നിബ്ബാനയിലേക്കും
നമ്മെ നയിക്കുന്നു. 7. “എന്താണ് ഈ മധ്യമാർഗം? ഇത് ശരിയായ കാഴ്ചപ്പാട്,
ശരിയായ ലക്ഷ്യങ്ങൾ, ശരിയായ സംസാരം, ശരിയായ പ്രവർത്തനം, ശരിയായ ഉപജീവന
മാർഗ്ഗം, ശരിയായ പരിശ്രമം, ശരിയായ ഓർമ്മ, ശരിയായ ഏകാഗ്രത എന്നിവയുടെ
ഉത്തമമായ എട്ട് മടങ്ങ് പാതയല്ലാതെ മറ്റൊന്നുമല്ല; ഇത്, ദാനധർമ്മം മിഡിൽ വേ
ആണ്. . 9. “പണപ്പെരുപ്പവും അനാസ്ഥയും വിതറുന്നതിന്
മധ്യമാർഗമുണ്ട്, കാണാൻ ഞങ്ങൾക്ക് കണ്ണുകൾ നൽകുന്നു, ഞങ്ങളെ അറിയിക്കുന്നു,
സമാധാനത്തിലേക്കും ഉൾക്കാഴ്ചയിലേക്കും അവബോധത്തോടെയുള്ള ഉണർവിലേക്കും
നയിക്കുന്നു. 10. “നിബ്ബാന - അത് നോബൽ എട്ട് മടങ്ങ് പാതയല്ലാതെ മറ്റൊന്നുമല്ല.”
11. ബഹുമാനപ്പെട്ട സരിപുത്ത ഇപ്രകാരം സംസാരിച്ചു heart ഹൃദയത്തിൽ
സന്തോഷിച്ചു, അവൻ പറഞ്ഞതിൽ ദാനധർമ്മികൾ സന്തോഷിച്ചു. നിബ്ബാനയുടെ വേരുകൾ
(2.i) 1. ഒരിക്കൽ ശ്രേഷ്ഠനായ രാധകേം ഉന്നതർക്ക്. അങ്ങനെ ചെയ്തശേഷം, അവൻ
ഉന്നതനെ അഭിവാദ്യം ചെയ്യുകയും ഒരു വശത്ത് താഴേക്ക് ഇറങ്ങുകയും ചെയ്തു.
ഇരിപ്പിടത്തിൽ, ബഹുമാനപ്പെട്ട രാധ ഇങ്ങനെ വിശിഷ്ട വ്യക്തിയെ അഭിസംബോധന
ചെയ്തു: “കർത്താവേ, നിബ്ബാന എന്തിനുവേണ്ടിയാണ്?” 2. “നിബ്ബാന എന്നാൽ അഭിനിവേശത്തിൽ നിന്ന് മോചിപ്പിക്കുക” എന്നാണ് കർത്താവ് മറുപടി നൽകിയത്. 3. “എന്നാൽ നിബ്ബാന, കർത്താവേ, - ഇതിന്റെ ലക്ഷ്യം എന്താണ്?”
4. “രാധയിലെ നിബ്ബാനയിൽ വേരൂന്നിയതാണ്, നീതിപൂർവകമായ ജീവിതം
നയിക്കപ്പെടുന്നു. നിബ്ബാനയാണ് അതിന്റെ ലക്ഷ്യം. നിബ്ബാനയാണ് അതിന്റെ
അവസാനം.” (2.ii) 1. ഒരിക്കൽ ശ്രേഷ്ഠനായ ഒരാൾ ജെതയുടെ ഗ്രോവിലെ
ശ്രാവസ്തിയിൽ അനതപിണ്ടിക പാർക്കിൽ താമസിച്ചിരുന്നു. അപ്പോൾ അത്യുന്നതൻ
സഹോദരന്മാരെ വിളിച്ചു: സഹോദരന്മാരേ, “അതെ, കർത്താവേ,” ആ സഹോദരന്മാർ
ഉന്നതർക്ക് മറുപടി പറഞ്ഞു. അത്യുന്നതൻ ഇപ്രകാരം സംസാരിച്ചു: 2. “സഹോദരന്മാരേ, ഞാൻ പഠിപ്പിച്ചതുപോലെ താഴത്തെ ലോകവുമായി ബന്ധിപ്പിക്കുന്ന അഞ്ച് ഫെറ്ററുകൾ നിങ്ങൾ ഓർക്കുന്നുണ്ടോ?” 3. അപ്പോൾ ബഹുമാന്യനായ മാളുൻക്യപുട്ട അത്യുന്നതനോട് ഇങ്ങനെ പറഞ്ഞു: 4. “കർത്താവേ, ഞാൻ ആ അഞ്ചു കാര്യങ്ങൾ മനസ്സിൽ സൂക്ഷിക്കുന്നു.” 5. “പിന്നെ, മാളുൻക്യപുട്ട, നിങ്ങൾ അവരെ എങ്ങനെ മനസ്സിൽ പിടിക്കുന്നു?”
6. “കർത്താവേ, ഉന്നതനായ ഒരാൾ പഠിപ്പിച്ചതുപോലെ ശരീരത്വത്തെക്കുറിച്ചുള്ള
കാഴ്ചപ്പാട് ഞാൻ ഓർമിക്കുന്നു; ഒപ്പം അലയടിക്കുന്നതും ആചാരത്തെയും
അനുഷ്ഠാനത്തെയും ആശ്രയിക്കുന്നതിന്റെ ധാർമ്മിക കളങ്കവും,
ഇന്ദ്രിയാനുഭൂതിയുടെ ആവേശവും, അധാർമ്മികതയും, ഉന്നതനായ ഒരാൾ പഠിപ്പിച്ചതും
താഴത്തെ ലോകവുമായി ബന്ധിപ്പിക്കുന്ന ചങ്ങലകൾ പോലെ. കർത്താവേ, ഞാൻ മനസ്സിൽ
സൂക്ഷിക്കുന്ന അഞ്ച് ഫെറ്ററുകൾ ഇവയാണ്. 7. “മാളുൻക്യപുട്ട, ആർക്കാണ്
നിങ്ങൾ പഠിപ്പിച്ചതെന്ന്, ഈ അഞ്ച് ഫീറ്ററുകൾ നിങ്ങൾ മനസ്സിൽ
പിടിക്കുന്നുണ്ടോ? മറ്റ് കാഴ്ചപ്പാടുകളിൽ അലഞ്ഞുതിരിയുന്നവർ നിങ്ങളെ
നിന്ദിക്കുകയില്ലേ? ഇളയ കുഞ്ഞിൻറെ ഉപമ അവരുടെ നിന്ദയ്ക്കായി ഇങ്ങനെ
പറയുന്നു: 8. “” എന്നാൽ, മാളുൻക്യപുട്ട, ഇളയ കുഞ്ഞിന് ശരീരമില്ല,
വിവേകശൂന്യവും മുതുകിൽ കിടക്കുന്നതുമാണ്. അങ്ങനെയെങ്കിൽ,
ശരീരത്തെക്കുറിച്ചുള്ള ഏതെങ്കിലും വീക്ഷണം അവനിൽ എങ്ങനെ ഉണ്ടാകാം?
എന്നിട്ടും അവനിൽ ഒരു പ്രവണതയുണ്ട്. ശരീരത്തിന്റെ കാഴ്ചപ്പാട്. . അലയടിക്കുന്ന പ്രവണത.
10. “അതുപോലെ, മാളുൻക്യപുട്ടയ്ക്കും അദ്ദേഹത്തിന് ധാർമ്മിക പരിശീലനം
നടത്താൻ കഴിയില്ല. അങ്ങനെയെങ്കിൽ, ആചാരത്തെയും അനുഷ്ഠാനത്തെയും
ആശ്രയിക്കുന്ന ധാർമ്മികത എങ്ങനെ അവനിൽ ഉണ്ടാകും? എന്നിട്ടും അവന് ഒരു
ഒളിഞ്ഞിരിക്കുന്ന പ്രവണതയുണ്ട്. 11. “‘വീണ്ടും, മാളുൻക്യപുട്ട, ആ ഇളയ
കുഞ്ഞിന് ഇന്ദ്രിയാനുഭൂതികളില്ല. അങ്ങനെയെങ്കിൽ, ഇന്ദ്രിയാനുഭൂതിയുടെ
ആവേശം എങ്ങനെ അറിയാനാകും? പക്ഷേ പ്രവണതയുണ്ട്. 12. “” അവസാനമായി,
മാളുൻക്യപുട്ട, കാരണം ആ ഇളയ കുഞ്ഞുങ്ങൾ നിലവിലില്ല. അങ്ങനെയാണെങ്കിൽ അത്
എങ്ങനെയാണ് പുരുഷന്മാരെ സംരക്ഷിക്കാൻ കഴിയുക? എന്നിട്ടും അതിനുള്ള
പ്രവണത അവനിൽ ഉണ്ട്. ‘ 13. “ഇപ്പോൾ, മാളുൻക്യപുട്ട, മറ്റ്
കാഴ്ചപ്പാടുകളിൽ അലഞ്ഞുതിരിയുന്നവർ നിങ്ങളെ നിന്ദിക്കുകയില്ല, അവരുടെ
ആക്ഷേപകരമായ ആൺകുഞ്ഞിന്റെ ഉപമ ഉപയോഗിച്ച്?” 14. ഇത് പറഞ്ഞപ്പോൾ,
ബഹുമാനപ്പെട്ട ആനന്ദൻ ഇങ്ങനെ ഉന്നതനെ അഭിസംബോധന ചെയ്തു: “ഇപ്പോൾ സമയമാണ്,
അത്യുന്നതൻ. വഴിയേ, അത്യുന്നതൻ സജ്ജമാക്കേണ്ട സമയമാണിത്.” ബുദ്ധന്റെ അന്ത്യനാളുകൾ
പരിനിബ്ബാന: ചരിത്ര ബുദ്ധൻ നിബ്ബാനയിൽ പ്രവേശിച്ചതെങ്ങനെയെന്നത്
ചരിത്രപരമായ ബുദ്ധന്റെ നിബ്ബാനയുടെ പ്രവേശനത്തെയും പ്രവേശനത്തെയും
കുറിച്ചുള്ള ചുരുക്കവിവരണം പ്രാഥമികമായി എടുത്തത് മഹാ-പരിനിബ്ബാന സൂത്തയിൽ
നിന്നാണ്, പാലിയിൽ നിന്ന് സിസ്റ്റർ വാജിറയും ഫ്രാൻസിസ് സ്റ്റോറിയും
വിവർത്തനം ചെയ്തു. കരൺ ആംസ്ട്രോങ്ങിന്റെ ബുദ്ധൻ (പെൻഗ്വിൻ, 2001), തിച്
നാത് ഹാൻ എഴുതിയ ഓൾഡ് വൈറ്റ് ക്ല ds ഡ്സ് (പാരലാക്സ് പ്രസ്സ്, 1991)
എന്നിവയാണ് മറ്റ് ഉറവിടങ്ങൾ.
ബുദ്ധൻ ബോധവൽക്കരണത്തോടെ ഉണർന്നിട്ട്
നാൽപത്തിയഞ്ച് വർഷം കഴിഞ്ഞു, വാഴ്ത്തപ്പെട്ടവന് 80 വയസ്സായിരുന്നു.
അദ്ദേഹവും സന്യാസിമാരും വടക്കുകിഴക്കൻ ഇന്ത്യയിലെ ഇന്നത്തെ ബീഹാർ
സംസ്ഥാനമായ ബസ്രയ്ക്ക് സമീപമുള്ള ബെലുവഗാമക (അല്ലെങ്കിൽ ബെലുവ)
ഗ്രാമത്തിലാണ് താമസിച്ചിരുന്നത്. ബുദ്ധനും ശിഷ്യന്മാരും യാത്ര നിർത്തിയ
കാലവർഷക്കെടുതിയുടെ സമയമായിരുന്നു അത്.
ഒരു പഴയ വണ്ടി പോലെ
ഒരു ദിവസം ബുദ്ധൻ സന്യാസിമാരോട് പുറപ്പെടാനും മൺസൂൺ സമയത്ത് താമസിക്കാൻ
മറ്റ് സ്ഥലങ്ങൾ കണ്ടെത്താനും ആവശ്യപ്പെട്ടു. തന്റെ കസിനും കൂട്ടാളിയുമായ
ആനന്ദനോടൊപ്പം മാത്രമേ അദ്ദേഹം ബെലുവഗാമകയിൽ കഴിയൂ. സന്യാസിമാർ
പോയതിനുശേഷം, തന്റെ യജമാനന് അസുഖമുണ്ടെന്ന് ആനന്ദന് മനസ്സിലായി.
വാഴ്ത്തപ്പെട്ടവൻ അഗാധമായ ധ്യാനത്തിൽ മാത്രമേ ആശ്വാസം കണ്ടെത്തിയിട്ടുള്ളൂ.
എന്നാൽ ഇച്ഛാശക്തിയുടെ ശക്തിയോടെ അദ്ദേഹം തന്റെ രോഗത്തെ അതിജീവിച്ചു.
ആനന്ദത്തിന് ആശ്വാസം ലഭിച്ചെങ്കിലും കുലുങ്ങി. വാഴ്ത്തപ്പെട്ടവന്റെ രോഗം
കണ്ടപ്പോൾ എന്റെ ശരീരം ദുർബലമായി, അദ്ദേഹം പറഞ്ഞു. എല്ലാം എനിക്ക് മങ്ങി,
എന്റെ ഇന്ദ്രിയങ്ങൾ പരാജയപ്പെട്ടു. വാഴ്ത്തപ്പെട്ടവൻ തന്റെ സന്യാസിമാർക്ക്
അവസാനത്തെ ചില നിർദേശങ്ങൾ നൽകുന്നതുവരെ അവസാന മരണത്തിലേക്ക് വരില്ല എന്ന
ചിന്തയിൽ എനിക്ക് ഇപ്പോഴും ആശ്വാസമുണ്ട്.
ബുദ്ധൻ പ്രതികരിച്ചു,
സന്യാസി സമൂഹം എന്നിൽ നിന്ന് കൂടുതൽ എന്താണ് പ്രതീക്ഷിക്കുന്നത്, ആനന്ദ?
ഞാൻ ധർമ്മത്തെ പരസ്യമായും പൂർണ്ണമായും പഠിപ്പിച്ചു. ഞാൻ ഒന്നും തടഞ്ഞില്ല,
പഠിപ്പിക്കലുകളിൽ കൂടുതലൊന്നും ചേർക്കാനില്ല. നേതൃത്വത്തിനായി സംഘം അവനെ
ആശ്രയിച്ചിരിക്കുന്നുവെന്ന് കരുതുന്ന ഒരാൾക്ക് എന്തെങ്കിലും പറയാനുണ്ടാകും.
പക്ഷേ, ആനന്ദ, തതഗതയ്ക്ക് അത്തരമൊരു ധാരണയില്ല, സംഘം അവനെ
ആശ്രയിച്ചിരിക്കുന്നു. അപ്പോൾ അദ്ദേഹം എന്ത് നിർദ്ദേശങ്ങൾ നൽകണം?
ഇപ്പോൾ ഞാൻ ദുർബലനാണ്, ആനന്ദൻ, വൃദ്ധൻ, വൃദ്ധൻ, വർഷങ്ങൾക്കിപ്പുറം. ഇത്
എന്റെ എൺപതാം വർഷമാണ്, എന്റെ ജീവിതം ചെലവഴിച്ചു. എന്റെ ശരീരം പഴയ വണ്ടി
പോലെയാണ്.
അതിനാൽ, ആനന്ദാ, നിങ്ങൾക്ക് ദ്വീപുകളായിരിക്കുക, മറ്റൊരു
അഭയസ്ഥാനം തേടാതെ സ്വയം അഭയം പ്രാപിക്കുക; നിങ്ങളുടെ ദ്വീപായി ധർമ്മവും
മറ്റൊരു അഭയസ്ഥാനം തേടാത്ത ധർമ്മവും നിങ്ങളുടെ സങ്കേതമായി.
കപാല ദേവാലയത്തിൽ
അസുഖം ഭേദമായ ഉടൻ തന്നെ ബുദ്ധൻ താനും ആനന്ദയും കപാല ദേവാലയം
എന്നറിയപ്പെടുന്ന ഒരു ദേവാലയത്തിൽ ചെലവഴിക്കാൻ നിർദ്ദേശിച്ചു. പ്രായമായ
രണ്ടുപേരും ഒരുമിച്ച് ഇരിക്കുമ്പോൾ, ചുറ്റുമുള്ള
പ്രകൃതിദൃശ്യങ്ങളെക്കുറിച്ച് ബുദ്ധൻ അഭിപ്രായപ്പെട്ടു. വാഴ്ത്തപ്പെട്ടവൻ
തുടർന്നു, ആനന്ദന് മാനസിക ശക്തി പൂർത്തീകരിച്ച ആർക്കും, അവൻ
ആഗ്രഹിക്കുന്നുവെങ്കിൽ, ഒരു ലോകകാലത്തുടനീളം അല്ലെങ്കിൽ അതിന്റെ അവസാനം വരെ
ഈ സ്ഥലത്ത് തുടരാനാകും. ആനത എന്ന തതഗത അങ്ങനെ ചെയ്തു. അതിനാൽ തതഗതയ്ക്ക്
ഒരു ലോകകാലത്തുടനീളം അല്ലെങ്കിൽ അതിന്റെ അവസാനം വരെ തുടരാം.
ബുദ്ധൻ ഈ നിർദ്ദേശം മൂന്ന് തവണ ആവർത്തിച്ചു. മനസിലാകാത്ത ആനന്ദൻ ഒന്നും പറഞ്ഞില്ല.
45 വർഷങ്ങൾക്ക് മുമ്പ് ബുദ്ധനെ ബോധവൽക്കരണത്തിൽ നിന്ന് അകറ്റാൻ ശ്രമിച്ച
ദുഷ്ടയായ മാര വന്നു. നിങ്ങൾ ചെയ്യാൻ ഉദ്ദേശിച്ചത് നിങ്ങൾ പൂർത്തിയാക്കി,
മാര പറഞ്ഞു. ഈ ജീവിതം ഉപേക്ഷിച്ച് പരിനിബ്ബാന [പൂർണ്ണ നിബ്ബാന] നൽകുക.
ബുദ്ധൻ ഉപേക്ഷിക്കുന്നു
ജീവിക്കാനുള്ള അവന്റെ ഇഷ്ടം സ്വയം ശല്യപ്പെടുത്തരുത്, തിന്മ, ബുദ്ധൻ
മറുപടി നൽകി. മൂന്ന് മാസത്തിനുള്ളിൽ ഞാൻ അന്തരിച്ച് നിബ്ബാനയിൽ
പ്രവേശിക്കും.
അപ്പോൾ വാഴ്ത്തപ്പെട്ടവൻ വ്യക്തമായും മന fully
പൂർവ്വമായും ജീവിക്കാനുള്ള തന്റെ ആഗ്രഹം ഉപേക്ഷിച്ചു. ഭൂമി തന്നെ ഒരു
ഭൂകമ്പത്തോടെ പ്രതികരിച്ചു. മൂന്നുമാസത്തിനുള്ളിൽ നിബ്ബാനയിലേക്ക് അന്തിമ
പ്രവേശനം നടത്താനുള്ള തീരുമാനത്തെക്കുറിച്ച് ബുദ്ധൻ നടുങ്ങിയ ആനന്ദനോട്
പറഞ്ഞു. ആനന്ദ എതിർത്തു, ബുദ്ധൻ മറുപടി പറഞ്ഞു, ആനന്ദൻ തന്റെ എതിർപ്പുകൾ
നേരത്തെ അറിയിക്കേണ്ടതായിരുന്നു, കൂടാതെ തതഗതയെ ഒരു ലോകകാലത്തുടനീളം
അല്ലെങ്കിൽ അവസാനിക്കുന്നതുവരെ തുടരാൻ അഭ്യർത്ഥിച്ചു.
കുശിനാരയിലേക്ക്
അടുത്ത മൂന്ന് മാസത്തേക്ക് ബുദ്ധനും ആനന്ദയും യാത്ര ചെയ്യുകയും
സന്യാസിമാരുടെ ഗ്രൂപ്പുകളുമായി സംസാരിക്കുകയും ചെയ്തു. ഒരു സായാഹ്നത്തിൽ
അവനും നിരവധി സന്യാസിമാരും ഒരു സ്വർണ്ണപ്പണിക്കാരന്റെ മകനായ കുണ്ടയുടെ
വീട്ടിൽ താമസിച്ചു. വാഴ്ത്തപ്പെട്ടവനെ തന്റെ വീട്ടിൽ ഭക്ഷണം കഴിക്കാൻ കുണ്ട
ക്ഷണിച്ചു, ബുദ്ധന് സുകരമദ്ദവ എന്ന വിഭവം നൽകി. ഇതിനർത്ഥം “കൂൺ സോഫ്റ്റ്
ഫുഡ്” എന്നാണ്. ഇതിന്റെ അർത്ഥമെന്താണെന്ന് ഇന്ന് ആർക്കും ഉറപ്പില്ല. അത്
കൂൺ വിഭവമായിരുന്നു.
സുകരമദ്ദവയിൽ എന്തൊക്കെയുണ്ടെങ്കിലും, ആ
വിഭവത്തിൽ നിന്ന് താൻ മാത്രമേ കഴിക്കൂ എന്ന് ബുദ്ധൻ തറപ്പിച്ചുപറഞ്ഞു.
അദ്ദേഹം പൂർത്തിയാക്കിയപ്പോൾ, മറ്റാരും കഴിക്കാതിരിക്കാൻ അവശേഷിച്ചവ
കുഴിച്ചിടാൻ ബുദ്ധൻ കുണ്ടയോട് പറഞ്ഞു.
ആ രാത്രിയിൽ ബുദ്ധന് കടുത്ത
വേദനയും ഛർദ്ദിയും അനുഭവപ്പെട്ടു. എന്നാൽ അടുത്ത ദിവസം ഉത്തരേന്ത്യയിലെ
ഉത്തർപ്രദേശിലെ സ്ഥിതി ചെയ്യുന്ന കുശിനാരയിലേക്ക് പോകാൻ അദ്ദേഹം
നിർബന്ധിച്ചു. യാത്രാമധ്യേ, കുന്ദയുടെ മരണത്തിൽ കുറ്റപ്പെടുത്തരുതെന്ന്
അദ്ദേഹം ആനന്ദനോട് പറഞ്ഞു. ബുദ്ധനും സന്യാസിമാരും കുശിനാരയിലെ സാൽ
മരങ്ങളുടെ തോട്ടത്തിൽ എത്തി. വൃക്ഷങ്ങൾക്കിടയിൽ ഒരു കിടക്ക ഒരുക്കാൻ ബുദ്ധൻ
ആനന്ദനോട് ആവശ്യപ്പെട്ടു, തല വടക്ക്. ഞാൻ ക്ഷീണിതനാണ്, കിടക്കാൻ
ആഗ്രഹിക്കുന്നു, അദ്ദേഹം പറഞ്ഞു. കിടക്ക തയ്യാറായപ്പോൾ, ബുദ്ധൻ വലതുഭാഗത്ത്
കിടന്നു, ഒരു കാൽ മറ്റൊന്നിൽ, തല വലതു കൈകൊണ്ട് പിന്തുണയ്ക്കുന്നു. പിന്നെ
സാൽ മരങ്ങൾ വിരിഞ്ഞു, അത് അവരുടെ സീസണല്ലെങ്കിലും, ഇളം മഞ്ഞ ദളങ്ങൾ
ബുദ്ധന്റെ മേൽ പെയ്തു.
ബുദ്ധൻ തന്റെ സന്യാസിമാരോട് ഒരു കാലം
സംസാരിച്ചു. ഒരു ഘട്ടത്തിൽ ആനന്ദ ഗ്രോവ് വിട്ട് ഒരു വാതിൽ പോസ്റ്റിലേക്ക്
ചാഞ്ഞ് കരയുന്നു. ആനന്ദനെ കണ്ടെത്തി അവനെ തിരികെ കൊണ്ടുവരാൻ ബുദ്ധൻ ഒരു
സന്യാസിയെ അയച്ചു. അപ്പോൾ വാഴ്ത്തപ്പെട്ടവൻ ആനന്ദനോട് പറഞ്ഞു, മതി, ആനന്ദൻ!
ദു ve ഖിക്കരുത്! പ്രിയപ്പെട്ടതും പ്രിയപ്പെട്ടതുമായ എല്ലാ കാര്യങ്ങളിലും
മാറ്റവും വേർപിരിയലും ഉണ്ടായിരിക്കണമെന്ന് ഞാൻ തുടക്കം മുതൽ
പഠിപ്പിച്ചിട്ടില്ലേ? ജനിച്ചതും നിലവിൽ വരുന്നതും കൂടിച്ചേർന്നതും
ക്ഷയിക്കപ്പെടുന്നതും എല്ലാം. ഒരാൾക്ക് എങ്ങനെ പറയാൻ കഴിയും: “അത്
പിരിച്ചുവിടരുത്”. ഇത് ആകരുത്.
ആനന്ദാ, പ്രവൃത്തിയിലും വാക്കിലും
ചിന്തയിലും സ്നേഹപൂർവമായ ദയയോടെയാണ് നിങ്ങൾ തതഗതയെ സേവിച്ചത്; കൃപയോടെ,
സന്തോഷത്തോടെ, പൂർണ്ണഹൃദയത്തോടെ. ഇപ്പോൾ നിങ്ങൾ സ്വയം മോചിപ്പിക്കാൻ
ശ്രമിക്കണം. അനുഗൃഹീതൻ മറ്റേ സന്യാസിമാരുടെ മുന്നിൽ ആനന്ദനെ പ്രശംസിച്ചു.
പരിനിബ്ബാന
ബുദ്ധൻ കൂടുതൽ സംസാരിച്ചു, സന്യാസിമാരുടെ ക്രമത്തിന്റെ നിയമങ്ങൾ പാലിക്കാൻ
സന്യാസിമാരെ ഉപദേശിച്ചു. അവരിൽ ആർക്കെങ്കിലും എന്തെങ്കിലും ചോദ്യങ്ങളുണ്ടോ
എന്ന് അദ്ദേഹം മൂന്ന് തവണ ചോദിച്ചു. “മാസ്റ്റർ മുഖാമുഖം ഞങ്ങളുടെ
കൂടെയുണ്ടായിരുന്നു, എന്നിട്ടും മുഖാമുഖം അദ്ദേഹത്തോട് ചോദിക്കുന്നതിൽ
ഞങ്ങൾ പരാജയപ്പെട്ടു” എന്ന ചിന്തയുമായി പിന്നീട് പശ്ചാത്തപിക്കരുത്. പക്ഷേ
ആരും സംസാരിച്ചില്ല. എല്ലാ സന്യാസിമാർക്കും അവബോധത്തോടെ അവബോധം
ലഭിക്കുമെന്ന് ബുദ്ധൻ ഉറപ്പ് നൽകി.
അപ്പോൾ അദ്ദേഹം പറഞ്ഞു, എല്ലാ
സംയോജിത വസ്തുക്കളും ക്ഷയിക്കുന്നു. ഉത്സാഹത്തോടെ സമരം ചെയ്യുക. പിന്നെ,
ശാന്തമായി അദ്ദേഹം പരിനിബ്ബാനയിലേക്ക് കടന്നു.
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१. एकदा भगवान भगवान अनाथपिंडिकाच्या आश्रमामध्ये श्रावस्तीत थांबले होते, तिथे सरिपुत्तही राहत होते.
२. भगवंतांना संबोधित करताना प्रभु म्हणाले: “दानव्यांनो, जगातील
वस्तूंचा भागीदार होऊ नका, माझ्या शिक्षणाऐवजी; तुमच्या सर्वाबद्दल कळवळा
म्हणून मी हे निश्चित करण्यास उत्सुक आहे.” Thus. अशा रीतीने प्रभु बोलला, ज्यानंतर त्याने उठला व आपल्या खोलीत गेला. Sar. सारिपुत्ता मागे राहिले आणि बंधुंनी त्याला निबाना म्हणजे काय ते सांगायला सांगितले. Sar. नंतर ब्राह्मणांना उत्तर देताना सारिपुत्ता म्हणाले: “बंधूंनो, तुम्हाला हे माहित आहे की लोभ निंदा आहे, आणि वाईटाचा राग आहे.
“. “हा लोभ आणि हा राग रोखण्यासाठी मध्य मार्ग आहे, जो आपल्याला पाहण्यास
डोळे देतो आणि आपल्याला शांती, अंतर्दृष्टी, जागृतीसह जागृत करणे आणि
निबानाकडे नेतो. “. “हा मध्यम मार्ग म्हणजे काय? योग्य दृष्टीकोन,
योग्य उद्दीष्टे, योग्य भाषण, योग्य कृती, उदरनिर्वाहाचे योग्य साधन, योग्य
प्रयत्न, योग्य विचारधारा आणि योग्य एकाग्रतेचा हा एकमेव नोबल आठ मार्ग
आहे; मध्यम मार्ग आहे. Yes. “होय, महोदय; क्रोध अधर्मी आहे आणि द्वेष
हा अधूरा आहे, मत्सर व मत्सर वाईट आहे, नग्नता आणि लोभ हे वाईटाचे,
ढोंगीपणा आणि कपट आहे आणि अहंकार हे निंद्य आहेत, महागाई [बढाई मारणे?] हे
निंदनीय आहे आणि औदासीनपणा वाईट आहे. Inflation. “महागाई आणि
औत्सुक्यापासून बचाव करण्यासाठी मध्य मार्ग आहे, आम्हाला डोळे दिलेले आहेत,
आम्हाला कळवित आहेत, आणि शांततेत, अंतर्दृष्टीने, जागरूकता जागृत करतात. १०. “निबाना - जे काही नाही परंतु नोबल आठ पट आहे.” ११. अशाप्रकारे आदरणीय सरिपुत्ता बोलली - मनाने आनंदून, त्याच्या बोलण्याने अल्समने आनंद केला. निबानाचे मुळे (२.i)
1. एकदा आदरणीय Radhacame उंचावर एक. असे केल्याने त्याने एका बाजूला
असलेल्या एकाने वंदन करुन अभिवादन केले. इतक्या विराजमान, पूजनीय राधाने
प्रभूला अशा प्रकारे संबोधित केले: “प्रभू, प्रार्थना, निबाना कशासाठी
आहे?” २. “निबाना म्हणजे उत्कटतेपासून मुक्त होणे,” प्रभूने उत्तर दिले. But. “पण निबाना, प्रभू - त्यात काय हेतू आहे?” “. “निबाना मध्ये रुजलेली, राधा, नीतिमान जीवन जगते. निबाना हे त्याचे लक्ष्य आहे. निबाना त्याचा शेवट आहे.” (२.ii)
१. एकदा उंचावलेला अनाथापिंडिकाच्या उद्यानात असलेल्या जेताच्या ग्रोव्ह
येथे श्रावस्ती येथे राहत होता. “नंतर बंधूंनो,” असे म्हणू लागले. “हो
प्रभु,” त्या बांधवांनी उत्तर दिले. उंचावलेला असे म्हणाला: २. “बंधूंनो, मी शिकविल्याप्रमाणे, खालील जगाला बांधून देणारी पाच मांडी तुम्ही लक्षात ठेवता का?” Up. त्यानंतर पूजनीय मालुंक्यपुट्ट यांनी हे एका उंच व्यक्तीला सांगितले: “. “मी, प्रभू, त्या पाच फेटर्स लक्षात ठेव.” “. “आणि, मालुन्क्यपुट्टा, आपण त्यांना लक्षात का ठेवता?”
Lord. “प्रभूने शिकविल्याप्रमाणे, प्रभू, देहदेवतेचा दृष्टिकोन मी लक्षात
ठेवतो; आणि विचलित होतो आणि संस्कार आणि विधीवर अवलंबून राहण्याचे नैतिक
कलंक, लैंगिक उत्तेजनाचा उत्तेजन आणि अनैतिकता खालच्या जगाला बांधले जाणारे
म्हणून. परमेश्वरा, मी आठवणीत ठेवलेले हे पाच फेटर्स आहेत, प्रभु. “
Mal. “मलुणक्यपुट्टा, कोणास शिकविल्याप्रमाणे तुम्ही या पाच फेटर्सचे स्मरण
ठेवता? इतर विचारांचे भटकणारे आपल्या मुलाची निंदा करण्यासाठी निंदा करतील
आणि असे म्हणतील की: “. “परंतु, मलुणक्यपुट्टा, कोमल मुला-मुलासाठी
शारिरीकपणा असू शकत नाही, तंदुरुस्त नसतो आणि त्याच्या पाठीवर पडून असतो.
तर मग त्याच्यात शरीरसृष्टीचा कोणताही दृष्टिकोन कसा निर्माण होऊ शकतो?
तरीही त्याच्यात सुप्तपणाचा कल आहे देहभान दृश्य. “. ‘’ त्याचप्रमाणे,
मलुणक्यपुट्टा, कोमल मुला-मुलाची मानसिक स्थिती असू शकत नाही, त्याच्या
मागे कुरतडलेले आणि कुरतडलेले असू शकते. मग त्याच्यात मानसिकतेचे भांडण कसे
होऊ शकते? तरीही त्याच्यात एक सुप्त आहे. डगमगण्याची प्रवृत्ती. १०.
“त्याचप्रमाणे, मालुन्क्यपुट्ट, तो कोणताही नैतिक प्रथा बाळगू शकत नाही. तर
मग त्याच्यात संस्कार आणि विधीवर अवलंबून असलेले नैतिकता कसे असू शकते?
तरीही त्याचा सुप्त प्रवृत्ती आहे. ११. ‘’ पुन्हा, मलुणक्यपुट्टा,
त्या कोमल मुलाला कामुक आकांक्षा नसतात. मग, कामुक प्रसन्नतेला कसे माहित
केले जाऊ शकते? परंतु प्रवृत्ती तिथे आहे. १२. “शेवटी, मलुणक्यपुट्टा,
कारण त्या कोमल बाळांचे अस्तित्व नाही. मग ते पुरुषांच्या जीवनावर कसे
नियंत्रण ठेवू शकेल? परंतु त्यातील प्रवृत्ती त्याच्यात आहे.” १.. “आता, मलुणक्यपुट्टा, इतर विचारांचे भटकणारे लोक त्या निंदा करणारे बाळ-मुलाच्या बोधकथेचा उपयोग करुन तुमची निंदा करतील का?”
१.. जेव्हा असे बोलले गेले तेव्हा आनंदाने प्रांताला उद्देशून सांगितले:
“आता वेळ आहे एक्झल्टेड ओन. ओ वेफेरर, आता प्रस्थापित होण्याची वेळ आली
आहे.” बुद्धाचे शेवटचे दिवस
परिणीबाना: ऐतिहासिक बुद्धांनी
निबानामध्ये प्रवेश कसा केला या ऐतिहासिक बुद्धांच्या निबानामध्ये प्रवेश
आणि प्रवेशाचा हा संक्षिप्त अहवाल मुख्यत: सिस्टर वजीरा आणि फ्रान्सिस
स्टोरीच्या पालीतून अनुवादित महा-परिणीबाना सुत्तमधून घेतला गेला आहे. अन्य
स्त्रोतांशी संपर्क साधला होताः कॅरेन आर्मस्ट्राँग (पेंग्विन, 2001) आणि
बुद्ध आणि ओल्ड व्हाईट क्लाउड्स बाय थिच नट हॅन (पॅरालॅक्स प्रेस, 1991).
भगवान बुद्धांच्या जागृतीसह जागृत झाल्यापासून पंचेचाळीस वर्षे झाली होती
आणि धन्य धन्य 80 वर्षांचा होता. तो आणि त्याचे भिक्षू ईशान्य भारतातील
बिहार राज्याच्या बस्रह शहराच्या जवळ असलेल्या बेलूवागमका (किंवा बेलुवा)
गावात राहत होते. बुद्ध आणि त्याच्या शिष्यांनी प्रवास थांबवला तेव्हा ही
पावसाळी माघारची वेळ होती.
जुन्या कार्ट प्रमाणे
एक दिवस
बुद्धांनी भिक्षूंना तेथून पावसाळ्यात इतर ठिकाणी राहण्यासाठी जाण्यास
सांगितले. तो फक्त त्याचा चुलतभावा आणि साथीदार आनंदासमवेत
बेलूवागमकामध्येच रहायचा. भिक्षू गेल्यानंतर आनंदाला त्याचा स्वामी आजारी
असल्याचे दिसले. धन्य दुःखाने, अगदी खोल मन: स्थितीत आराम मिळाला. परंतु
इच्छेच्या बळावर त्याने आपल्या आजारावर मात केली.
आनंदला दिलासा
मिळाला पण हादरला. जेव्हा मी धन्यतेचा आजार पाहिला तेव्हा माझे स्वतःचे
शरीर कमकुवत झाले, तेव्हा ते म्हणाले. सर्वकाही माझ्यासाठी अंधुक झाले आणि
माझ्या संवेदना बिघडल्या. तुम्ही माझ्या मनात अजूनही थोडासा सांत्वन केला
आहे की, जोपर्यंत त्याच्या भिक्षूंना शेवटच्या सूचना दिल्याशिवाय धन्य
होणार नाही.
भगवान बुद्धांनी उत्तर दिले, आनंद, भिक्षूंच्या
समुदायाकडून माझ्याकडून आणखी काय अपेक्षा आहे? मी धम्म उघडपणे आणि
संपूर्णपणे शिकविला आहे. मी शिकवण्याइतकी काही भर पडत नाही. ज्या संघटनेने
नेतृत्व त्याच्यासाठी संघावर अवलंबून आहे असा विचार केला त्याला कदाचित
काहीतरी सांगायचे आहे. पण, आनंद, तथागत यांना अशी कोणतीही कल्पना नाही, की
संघ त्याच्यावर अवलंबून आहे. मग त्याने काय सूचना द्याव्यात?
आता मी
अशक्त आहे, आनंदा, म्हातारा, म्हातारा, खूप वर्षापूर्वी. हे माझे ऐंशीवे
वर्ष आहे आणि माझे आयुष्य व्यतीत झाले आहे. माझे शरीर जुन्या गाड्यांसारखे
आहे, जे फक्त एकत्र धरुन ठेवले आहे.
म्हणून, आनंदा, स्वतःसाठी
बेटांनो, दुसर्या कोणाचीही शरण न घेता स्वत: ची भरपाई करतात. धम्म आपल्या
बेट म्हणून, धम्म आपला आश्रय म्हणून, इतर कोणताही आश्रय शोधत नाही.
कॅपाला तीर्थस्थळावर
आजारातून बरे झाल्यावर भगवान बुद्धाने त्यांना व आनंदाला कॅपल श्राइन
नावाच्या मंदिरात घालवण्याची सूचना केली. दोन वयस्कर माणसे एकत्र
बसल्यामुळे बुद्धांनी आजूबाजूच्या प्रेक्षणीय स्थळाच्या सौंदर्यावर टीका
केली. धन्य तो पुढे म्हणाला, जो कोणी, आनंदाने मनोविकार शक्ती पूर्ण केली
आहे, जर त्याला पाहिजे असेल तर तो जगात किंवा शेवटपर्यंत या ठिकाणी राहू
शकेल. तथागत, आनंद यांनी केले आहे. म्हणून तथागत संपूर्ण जगात किंवा
शेवटपर्यंत टिकू शकेल.
बुद्धांनी ही सूचना तीन वेळा पुनरावृत्ती केली. आनंद, बहुधा समजत नाही, काहीच बोलले नाही.
मग, मरा, वाईट माणूस, ज्याने 45 वर्षांपूर्वी जागृतीसह जागृत होण्यापासून
बुद्धांना मोहित करण्याचा प्रयत्न केला होता. तुम्ही जे ठरवले ते तुम्ही
पूर्ण केले, असे मारा म्हणाले. हे जीवन सोडा आणि आता परिणीबाना [पूर्ण
निबाना] मध्ये प्रवेश करा.
बुद्ध सोडते
त्याची इच्छा जगावी स्वतःला त्रास देऊ नका, एव्हिल वन, बुद्धांनी उत्तर दिले. तीन महिन्यांत मी निघून निबानामध्ये प्रवेश करीन.
मग धन्य व्यक्तीने, स्पष्ट व मनाने जगायचे म्हणून सोडून दिले. पृथ्वीवरच
भूकंप झाला. बुद्धांनी हादरून आनंदला तीन महिन्यांत निबाना येथे अंतिम
प्रवेश देण्याच्या आपल्या निर्णयाबद्दल सांगितले. आनंदाने आक्षेप घेतला आणि
बुद्धांनी उत्तर दिले की आनंदाने यापूर्वी आपले आक्षेप नोंदवायला हवे होते
आणि तथागत जगाच्या काळात किंवा शेवटपर्यंत टिकण्याची विनंती केली.
कुशीनाराला
पुढचे तीन महिने बुद्ध आणि आनंदाने भिक्षूंच्या गटाशी प्रवास केला. एका
संध्याकाळी तो आणि बर्याच भिक्षुंनी एका सोनारचा मुलगा कुंदाच्या घरी
मुक्काम केला. कुंदाने धन्य असलेल्याला आपल्या घरी जेवणाचे आमंत्रण दिले
आणि त्याने बुद्धांना सुकरमाददव नावाची डिश दिली. याचा अर्थ “मशरूमचे मऊ
अन्न.” याचा अर्थ काय आहे हे आज कोणालाही ठाऊक नाही. ती मशरूम डिश होती.
जे काही सुकरमद्दावात होते, त्या बुद्धांनी असा आग्रह धरला की त्या
ताटातून आपणच खाऊ शकतो. तो संपवून बुद्धांनी कुंड्याला बाकीचे दफन करण्यास
सांगितले, जेणेकरून इतर कोणीही ते खाऊ नये.
त्या रात्री बुद्धाला
भयंकर वेदना व पेचप्रसव झाला. पण दुसर्याच दिवशी त्याने उत्तर भारतातील
उत्तर प्रदेश राज्यात असलेल्या कुशीनाराला जाण्याचा आग्रह धरला. जाताना
त्याने आनंदला सांगितले की त्याच्या मृत्यूसाठी कुंडाला दोष देऊ नका.
बुद्ध आणि त्यांचे भिक्षु कुशीनारातील साल वृक्षांच्या गवराकडे आले.
बुद्धाने आनंदाला उत्तरेकडे असलेल्या झाडाच्या दरम्यान पलंग तयार करण्यास
सांगितले. मी कंटाळलो आहे आणि झोपू इच्छितो, असे ते म्हणाले. पलंग तयार
झाल्यावर, बुद्ध त्याच्या उजव्या बाजुला पडला, एक पाय दुसर्या पायावर,
डोक्याने त्याच्या उजव्या हाताला आधार दिला. मग सालची झाडे बहरली, जरी
त्यांचा हंगाम नव्हता, परंतु फिकट गुलाबी पिवळ्या पाकळ्या बुद्धावर पडल्या.
बुद्ध त्यांच्या भिक्षुंसाठी काही काळ बोलले. एके ठिकाणी आनंदाने
दरवाजाच्या चौकटीकडे झुकण्यासाठी ग्रोव्ह सोडला आणि रडला. आनंदाला
शोधण्यासाठी आणि परत आणण्यासाठी बुद्धांनी एका भिक्षूला पाठविले. मग धन्य
तो आनंदला म्हणाला, पुरे, आनंद! दु: ख करू नका! मी अगदी सुरुवातीपासूनच
शिकविले नाही की जे काही प्रिय आणि प्रिय आहे त्या सर्वांमध्ये बदल आणि
वेगळेपणा असणे आवश्यक आहे. जे काही जन्माला येते, अस्तित्वात येते, ते अधिक
संयुगे असते आणि क्षय होते. कोणी कसे म्हणू शकेल: “हे विसर्जित होऊ नये”?
हे असू शकत नाही.
आनंद, तू कृतज्ञतेने, वागण्यातून व विचारांनी
तथागत सेवा केली; कृपापूर्वक, आनंददायकपणे, मनापासून. आता आपण स्वत: ला
मुक्त करण्याचा प्रयत्न केला पाहिजे. धन्य झालेल्याने मग इतर जमलेल्या
भिक्षूंसमोर आनंदाचे कौतुक केले.
परिणीबबाना
बुद्ध पुढे
बोलले आणि भिक्षूंना संन्यासींच्या आदेशाचे नियम पाळण्याचा सल्ला दिला. मग
त्यापैकी काही प्रश्न असल्यास त्याने तीन वेळा विचारले. नंतर या विचाराने
पश्चात्ताप करू नका: “मास्टर आमच्या समोरासमोर होता, परंतु समोरासमोर आम्ही
त्याला विचारण्यात अयशस्वी झालो.” पण कोणी बोलले नाही. बुद्धांनी
जागरूकतेने जागृत झाल्याचे लक्षात येण्यास सांगितले.
मग तो म्हणाला, सर्व चक्रव्यूह वस्तू नष्ट होण्याच्या अधीन आहेत. परिश्रमपूर्वक प्रयत्न करा. मग निर्मळपणे तो परिणीबानाजवळ गेला.
Asoka TV Channel 3.17K subscribers Venerable Bhante Anand Mahathero delivering wonderful discourse on subject “Dhammachakra Pravartan by Tathagat Buddha” at Mahabodhi Society Temple, Bengaluru, Karnataka in Kannada Language. Category People & Blogs
१. एक पटक धन्य भगवान अनाथपिण्डिकाको आश्रममा श्रावस्तीमा बसोबास गर्दै थिए, जहाँ सरिपट्टि पनि बसिरहेका थिए।
२. प्रभुले भाइहरूलाई सम्बोधन गर्दै भने: “भिक्षाकर्मी, संसारका सबै
चीजहरूका भागीदार नहोओ, मेरो शिक्षाको आधारमा; तिमीहरू सबैप्रति मेरो
अनुकम्पामा म यो कुरा सुनिश्चित गर्न उत्सुक छु।” Thus. यसरी प्रभु बोले, जो त्यहाँबाट उठेर आफ्नै कोठामा गयो। Sar. सरिपुत्ता पछाडि रहे र भाइबहिनीहरूले उनलाई निबाना भनेको के हो भनेर व्याख्या गर्न भने। Sar. तब सरिपुट्टाले ब्रेथनहरूलाई जवाफमा भने: “भाइहरू हो, तपाईंलाई थाहा छ कि लोभ बेकम्मा हो, र अधम भनेको क्रोध हो।
“. “यो लोभ र यो असन्तोष हटाउनको लागि मध्य मार्ग हो, जसले हामीलाई हेर्न
आँखा दिन्छ र हामीलाई जानकारी गराउँछ, जसले हामीलाई शान्ति, अन्तरदृष्टि,
जागरूकताको साथ जगाउने, र निबानामा लैजान्छ। This. “यो मध्यम मार्ग के
हो? यो बाहेक केही छैन सही दृष्टिकोण, सही उद्देश्य, सही बोली, सही कार्य,
जीवनयापनको सही तरिका, सही प्रयास, सही माइन्डफुलनेस, र सही एकाग्रताको
नोबल आठ गुणा मार्ग; यो, भिक्षा मध्य मार्ग हो। Yes. “हो, महोदय;
क्रोध खराब छ र ईर्ष्या बेकार छ, ईर्ष्या र ईर्ष्या खराब छ, निष्ठुरता र
अहंकार कुटिल छ, कपट र छली र अहंकार खराब छ, मुद्रास्फीति [अहंकार?] खराब
छ, र भक्ति भ्रष्ट छ। Inflation। “मुद्रास्फीति र उपेक्षाको बहावको
लागि मध्य मार्ग हो, हामीलाई हेर्न आँखा दिनुहुन्छ, हामीलाई जानकारी
गराउँदै हुनुहुन्छ, र हामीलाई शान्ति, अन्तरदृष्टि, जागरणका साथ जागृत
गर्दै। १०. “निबाना - जुन होइन तर त्यो नोबल आठ-गुणा पथ हो।” ११. यसप्रकार आदरिपूर्वक सरिपुत्ता बोले - खुसी हुँदै, आफ्नो भनाइ सुनेर अल्मसन रमाए। निबानाको जड़हरू (२.i)
१. एक पटक सम्मानजनक Radhacame एक उच्च को लागी। त्यसो गरिसकेपछि, उनले एक
जना प्रख्यातलाई अभिवादन गरे र तल एकातिर बसे। यति बसेर, पूजनीय राधाले
एलेस्टेडलाई सम्बोधन गरे: “प्रभु, निबाना केको हो?” २. “निबानाको अर्थ जुनसुकै जोशबाट मुक्त हुनु हो,” प्रभुले जवाफ दिनुभयो। But. “तर निब्बाना, हे प्रभु, यसको उद्देश्य के हो?” “. “राब्ध निबानामा जरा गाडेको छ, धर्मी जीवन जिउँछ। निबाना उसको लक्ष्य हो। निबाना यसको अन्त्य हो।” (२.ii)
१. एक पटक उच्च व्यक्ति श्रावस्तीमा बसिरहेको थियो, जेताको ग्रोभमा,
अनाथपिन्डिका पार्कमा। तब महान व्यक्तिले भाइहरूलाई बोलाएर भन्यो,
“भाइहरू”। “हो प्रभु,” ती भाइहरूले उच्च ओहदालाई भने। उच्च एक जनाले यसरी
बोले: २. “भाइहरू हो, के तपाईंहरू सम्झनुहोस् कि मैले सिकाएझैं तल्लो संसारमा बाँध्ने पाँचवटा फ्याटरहरू?” Up. पूजनीय माल्नुक्यपुत्ताले उच्चकोटलाई भने: “. “म, प्रभु, ती पञ्चवटा झुण्डाहरूलाई याद राख।” “. “र कसरी, मालुन्कियपुट्टा, तपाइँ उनीहरूलाई दिमागमा राख्नुहुन्छ?”
“. “हे प्रभु, म शरीरको दृष्टिकोणलाई दिमागमा राख्छु, जसलाई उच्च
व्यक्तिले सिकाएको थियो; र डगमगाउने, र संस्कार र संस्कारमा निर्भरताको
नैतिक दाग, कामुक रमाईलोपनको उत्तेजना, र अपमानजनक, सर्वोच्चले सिकाएको
तलको संसारमा बाँध्ने झुण्डाहरू झैं। यी पाँचवटा फेटरहरू हुन् जुन मैले
बिर्सनु हुँदैन प्रभु। “ Whom. “मल्नुक्यपुट्टा, कसलाई सिकाउनु भएको
छ, के तपाईंले यी Five फेटर्सलाई मनमा राख्नुहुन्छ? अन्य विचारहरूका
भटकनेहरू तपाईंलाई निन्दा गर्नेछैनन्, कोमल बच्चाको दृष्टान्तको प्रयोग
गरेर तिनीहरूको निन्दा गर्छन् र भन्छन्: ‘. “तर, मल्नुक्यपुट्टा, कोमल
बच्चा - केटाको लागि शरीरको कुनै भाग हुन सक्दैन, उदास र लाठीले सुत्ने।
त्यसोभए, कसरी उहाँमा शरीरसम्बन्धी कुनै दृश्य देख्न सकिन्छ? यद्यपि उहाँमा
अव्यक्त प्रवृत्ति छ शरीरत्व को दृश्य। ‘। “” यसै गरी,
मल्नुक्यपुट्टा, कोमल बच्चा - केटाको लागि मानसिक अवस्था हुन सक्दैन,
विलक्षण सुस्त र उसको पीठमा निहित छ। त्यसोभए, कसरी त्यहाँ उनीमा मानसिक
झुकाव बढिरहेको हुन सक्छ? यद्यपि उहाँमा एक अव्यक्त छ। डगमगाउने झुकाव।
१०. “त्यसरी नै, मल्नुक्यपुत्त, उनीसँग कुनै नैतिक अभ्यास हुन सक्दैन।
त्यसोभए, त्यहाँ कसरी संस्कार र संस्कारमा निर्भरताको नैतिकता हुन सक्छ र?
यद्यपि उसको सुस्पष्ट प्रवृत्ति छ। ११. “फेरि, मालुन्क्यपुट्टा, त्यो
कोमल बच्चा कुनै कामुक पागल छैन। त्यसोभए, कामुक आनन्दको उत्साहलाई कसरी
चिन्न सकिन्छ? तर प्रवृत्ति त्यहाँ छ। १२. “अन्तमा, मालुन्क्यपुट्टा,
त्यो कोमल बच्चा प्राणीहरूको लागि अस्तित्वमा छैन। त्यसोभए यसले कसरी
दुर्व्यवहार गर्ने जीवहरूको आश्रय लिन सक्छ? यद्यपि त्यहाँको प्रवृत्ति
उहाँमा छ। ‘ १ 13. “अब, मल्नुक्यपुट्टा, त्यस्ता अन्य विचारहरुका
भटकनेहरू, के तिमी उनीहरूको निन्दा गर्नेछैनौ, उनीहरूको कोमल छोरा-केटोको
उपहासको लागि?” १.. जब यो भनिएको थियो, परिपक्व आनन्दले यसरी सम्बोधन गरे: “अब समय आयो, एक्सलेटेड ओन। हे वेफरर, अब अप्ठ्यारोको लागि समय छ।” बुद्धको अन्तिम दिनहरू
परिणीबाना: ऐतिहासिक बुद्धले कसरी निबाना प्रवेश गरे ऐतिहासिक बुद्धको
निबानामा जाने र प्रवेश गर्ने यो संक्षिप्त विवरण मुख्यतया सिस्टर वाजिरा
एन्ड फ्रान्सिस स्टोरीले पालीबाट अनुवाद गरेको महा-परिनिर्वाण सुत्तबाट
लिइएको हो। परामर्श लिइएका अन्य स्रोतहरू क्यारेन आर्मस्ट्रstrong
(पेन्गुइन, २००१) र बुद्ध हुन् थिच नट हान् (पुरानो प्रेस, १ 199 199 १)
द्वारा बुद्ध।
भगवान बुद्धको जागृतिका साथ Forty वर्ष बितिसकेको
थियो, र धन्यको 80० बर्षको थियो। उनी र उनका भिक्षुहरू बेलुगागामा (वा
बेलुवा) गाउँमै बसिरहेका थिए जुन अहिलेको उत्तर प्रदेश भारतको बिहार राज्य
बस्रहको नजिकै थियो। यो मानसूनको वर्षाको समय हो, बुद्ध र उनका चेलाहरूले
यात्रा गर्न बन्द गरे।
पुरानो कार्ट जस्तै
एक दिन बुद्धले
भिक्षुहरूलाई बिदा लिन र अन्य स्थानहरू मानसूनमा बस्न आग्रह गरे। ऊ
बेलुकावमाकामा आफ्नै चचेरो भाई र साथीहरू मात्र आनन्दित थिए। भिक्षुहरू
विदा भएपछि आनन्दले आफ्नो मालिक बिरामी भएको देखे। धन्यको, ठूलो पीडामा,
गहिरो ध्यानमा मात्र सान्त्वना पायो। तर इच्छाको बलले उनले आफ्नो बिरामीलाई
जित्न सके।
आनन्द राहत पाएको थियो तर हल्लायो। जब मैले धन्यको रोग
देखें मेरो आफ्नै शरीर कमजोर भयो, तब उनले भने। सबै कुरा मेरो लागि मधुरो
भयो, र मेरो इन्द्रियहरु असफल भयो। तपाईं अझै पनि यो सोच्दै थोरै सान्त्वना
पाउनुभयो कि धन्यको उसको अन्तिम निधन हुनेछ जब सम्म उसले आफ्नो
भिक्षुहरूलाई केही अन्तिम निर्देशनहरू दिएन।
भगवान बुद्धले जवाफ
दिए, भिक्षुहरूको समुदायले मबाट के बढी आशा राख्छन्, आनंद? मैले
खुल्लमखुल्ला र पूर्ण रूपमा धम्म सिकाएको छु। मैले केही पछाडि समातेको छैन,
र म शिक्षामा थप्नको लागि केही पनि छैन। एक व्यक्ति जसले सोच्छ कि संघले
उहाँमा नेतृत्वको लागि निर्भर छ भने केहि बोल्न सक्छ। तर, आनंद, तथागतलाई
त्यस्तो कुनै विचार छैन, कि संघ उहाँमा निर्भर छन्। त्यसोभए उसले के
निर्देशन दिन्छ?
अब म कमजोर छु, आनन्दा, वृद्ध, बुढे, धेरै बर्ष
भइसक्यो। यो मेरो अस्सी वर्ष हो, र मेरो जीवन बित्यो। मेरो शरीर पुरानो
कार्ट जस्तो छ, मुश्किलसँगै समाहित भएको थियो।
तसर्थ, आनन्द,
तपाइँको लागि टापु हो, आफुलाई भरिन्छ, कुनै शरण माग्दैन। धम्मा तपाईको
टापुको रूपमा, धम्मा तपाईको शरणस्थानको रूपमा, अरु कुनै शरण लिन चाहन्न।
क्यापाला तीर्थमा
आफ्नो बिमारीबाट उस्लेको लगत्तै, भगवान बुद्धले उनलाई र आनन्द दिनलाई एक
मन्दिरमा बसाउन सल्लाह दिए जसलाई कापाला तीर्थ भनिन्छ। दुई बुढा मान्छेहरू
सँगै बसेपछि, बुद्धले चारै तिरको दृश्यको सुन्दरतामा टिप्पणी गरे। धन्यको
जारी छ, जो कोही, आनन्द, मनोवैज्ञानिक शक्ति सिद्ध छ, यदि उहाँ चाहनुहुन्छ
भने, एक संसार-अवधि भर मा वा यो अन्त सम्म यस ठाउँमा रहन सक्छ। तथागत,
आनन्दले त्यसो गर्यो। त्यसैले तथागत एक विश्व-अवधिमा वा यसको अन्त सम्म रहन
सक्दछ।
बुद्धले यस सुझावलाई तीन पटक दोहोर्याए। आनन्द, सम्भवतः बुझ्न छैन, केही भनेन।
त्यसपछि मारा, दुष्ट, आए जो 45 45 बर्ष पहिले जागृति संग बोधबाट टाढा
बुद्ध प्रलोभनमा कोशिस गरे। तपाईले के गर्नु भएको कुरा पूरा गर्नुभयो,
माराले भने। यस जीवनलाई छोड्नुहोस् र अब परिणिबाना [पूर्ण निबाना] प्रविष्ट
गर्नुहोस्।
बुद्ध पुनर्जीवन
उसको बाँच्ने इच्छा तपाईलाई कष्ट नदेऊ, दुष्ट, बुद्धले जवाफ दिए। तीन महिनामा म टाढा जानेछु र निबानामा प्रवेश गर्ने छु।
त्यसोभए धन्यको, स्पष्ट र दिमागले बाँच्नको लागि आफ्नो इच्छालाई त्यागे।
भूकम्पले पृथ्वीलाई नै जवाफ दियो। बुद्धले तीन महिनामा निबानामा अन्तिम पटक
प्रवेश गर्ने आफ्नो निर्णयको बारेमा डराएको आनन्दलाई बताए। आनन्दले आपत्ति
जनाए, र बुद्धले उत्तर दिए कि आनन्दले आफ्नो आपत्ति जनाउनु अघि नै थाहा
हुनुपर्दछ, र तथागतलाई विश्व-कालमा वा अन्त्य नभएसम्म रहनको लागि अनुरोध
गर्नुभयो।
Kushinara गर्न
अर्को तीन महिनासम्म, बुद्ध र आनंद
भिक्षुहरूको समूहसँग कुराकानी गरे र बोले। एक साँझ उनी र धेरै भिक्षुहरू
सुनारको छोरो कुन्डाको घरमा बसे। कुन्दाले धन्यकालाई उनको घरमा खाना खान
बोलाए र उनले बुद्धलाई सुकरमदद्भ भनिने डिश दिए। यसको मतलब “मशरूमको नरम
खाना” हो। यसको अर्थ के हो भनेर कसैलाई पनि पक्का छैन। यो च्याउ थाल थियो।
सुकरमादवमा जे थियो, बुद्धले त्यो थालबाट केवल एक मात्र खानु हुने कुरामा
जोड दिए। जब उसले अन्त्य गरी सके, बुद्धले कुँडालाई बाँकी रहेको चिहानमा
राख्न भने ताकि कसैले यसलाई नखाऊन्।
त्यो रात, बुद्धले भय pain्कर
पीडा र पेचिश भोगे। तर भोलिपल्ट उसले कुशीनाराको यात्रामा जोड दिए जुन
उत्तर भारतको उत्तर प्रदेश राज्य हो। बाटोमा उनले अनन्दलाई उनको मृत्युको
लागि कुंडालाई दोष नदिन भने। बुद्धको अन्तिम दिनहरू
परिणीबाना:
ऐतिहासिक बुद्धले कसरी निबाना प्रवेश गरे ऐतिहासिक बुद्धको निबानामा जाने र
प्रवेश गर्ने यो संक्षिप्त विवरण मुख्यतया सिस्टर वाजिरा एन्ड फ्रान्सिस
स्टोरीले पालीबाट अनुवाद गरेको महा-परिनिर्वाण सुत्तबाट लिइएको हो। परामर्श
लिइएका अन्य स्रोतहरू क्यारेन आर्मस्ट्रstrong (पेन्गुइन, २००१) र बुद्ध
हुन् थिच नट हान् (पुरानो प्रेस, १ 199 199 १) द्वारा बुद्ध।
भगवान
बुद्धको जागृतिका साथ Forty वर्ष बितिसकेको थियो, र धन्यको 80० बर्षको
थियो। उनी र उनका भिक्षुहरू बेलुगागामा (वा बेलुवा) गाउँमै बसिरहेका थिए
जुन अहिलेको उत्तर प्रदेश भारतको बिहार राज्य बस्रहको नजिकै थियो। यो
मानसूनको वर्षाको समय हो, बुद्ध र उनका चेलाहरूले यात्रा गर्न बन्द गरे।
पुरानो कार्ट जस्तै
एक दिन बुद्धले भिक्षुहरूलाई बिदा लिन र अन्य स्थानहरू मानसूनमा बस्न
आग्रह गरे। ऊ बेलुकावमाकामा आफ्नै चचेरो भाई र साथीहरू मात्र आनन्दित थिए।
भिक्षुहरू विदा भएपछि आनन्दले आफ्नो मालिक बिरामी भएको देखे। धन्यको, ठूलो
पीडामा, गहिरो ध्यानमा मात्र सान्त्वना पायो। तर इच्छाको बलले उनले आफ्नो
बिरामीलाई जित्न सके।
आनन्द राहत पाएको थियो तर हल्लायो। जब मैले
धन्यको रोग देखें मेरो आफ्नै शरीर कमजोर भयो, तब उनले भने। सबै कुरा मेरो
लागि मधुरो भयो, र मेरो इन्द्रियहरु असफल भयो। तपाईं अझै पनि यो सोच्दै
थोरै सान्त्वना पाउनुभयो कि धन्यको उसको अन्तिम निधन हुनेछ जब सम्म उसले
आफ्नो भिक्षुहरूलाई केही अन्तिम निर्देशनहरू दिएन।
भगवान बुद्धले
जवाफ दिए, भिक्षुहरूको समुदायले मबाट के बढी आशा राख्छन्, आनंद? मैले
खुल्लमखुल्ला र पूर्ण रूपमा धम्म सिकाएको छु। मैले केही पछाडि समातेको छैन,
र म शिक्षामा थप्नको लागि केही पनि छैन। एक व्यक्ति जसले सोच्छ कि संघले
उहाँमा नेतृत्वको लागि निर्भर छ भने केहि बोल्न सक्छ। तर, आनंद, तथागतलाई
त्यस्तो कुनै विचार छैन, कि संघ उहाँमा निर्भर छन्। त्यसोभए उसले के
निर्देशन दिन्छ?
अब म कमजोर छु, आनन्दा, वृद्ध, बुढे, धेरै बर्ष
भइसक्यो। यो मेरो अस्सी वर्ष हो, र मेरो जीवन बित्यो। मेरो शरीर पुरानो
कार्ट जस्तो छ, मुश्किलसँगै समाहित भएको थियो।
तसर्थ, आनन्द,
तपाइँको लागि टापु हो, आफुलाई भरिन्छ, कुनै शरण माग्दैन। धम्मा तपाईको
टापुको रूपमा, धम्मा तपाईको शरणस्थानको रूपमा, अरु कुनै शरण लिन चाहन्न।
क्यापाला तीर्थमा
आफ्नो बिमारीबाट उस्लेको लगत्तै, भगवान बुद्धले उनलाई र आनन्द दिनलाई एक
मन्दिरमा बसाउन सल्लाह दिए जसलाई कापाला तीर्थ भनिन्छ। दुई बुढा मान्छेहरू
सँगै बसेपछि, बुद्धले चारै तिरको दृश्यको सुन्दरतामा टिप्पणी गरे। धन्यको
जारी छ, जो कोही, आनन्द, मनोवैज्ञानिक शक्ति सिद्ध छ, यदि उहाँ चाहनुहुन्छ
भने, एक संसार-अवधि भर मा वा यो अन्त सम्म यस ठाउँमा रहन सक्छ। तथागत,
आनन्दले त्यसो गर्यो। त्यसैले तथागत एक विश्व-अवधिमा वा यसको अन्त सम्म रहन
सक्दछ।
बुद्धले यस सुझावलाई तीन पटक दोहोर्याए। आनन्द, सम्भवतः बुझ्न छैन, केही भनेन।
त्यसपछि मारा, दुष्ट, आए जो 45 45 बर्ष पहिले जागृति संग बोधबाट टाढा
बुद्ध प्रलोभनमा कोशिस गरे। तपाईले के गर्नु भएको कुरा पूरा गर्नुभयो,
माराले भने। यस जीवनलाई छोड्नुहोस् र अब परिणिबाना [पूर्ण निबाना] प्रविष्ट
गर्नुहोस्।
बुद्ध पुनर्जीवन
उसको बाँच्ने इच्छा तपाईलाई कष्ट नदेऊ, दुष्ट, बुद्धले जवाफ दिए। तीन महिनामा म टाढा जानेछु र निबानामा प्रवेश गर्ने छु।
त्यसोभए धन्यको, स्पष्ट र दिमागले बाँच्नको लागि आफ्नो इच्छालाई त्यागे।
भूकम्पले पृथ्वीलाई नै जवाफ दियो। बुद्धले तीन महिनामा निबानामा अन्तिम पटक
प्रवेश गर्ने आफ्नो निर्णयको बारेमा डराएको आनन्दलाई बताए। आनन्दले आपत्ति
जनाए, र बुद्धले उत्तर दिए कि आनन्दले आफ्नो आपत्ति जनाउनु अघि नै थाहा
हुनुपर्दछ, र तथागतलाई विश्व-कालमा वा अन्त्य नभएसम्म रहनको लागि अनुरोध
गर्नुभयो।
Kushinara गर्न
अर्को तीन महिनासम्म, बुद्ध र आनंद
भिक्षुहरूको समूहसँग कुराकानी गरे र बोले। एक साँझ उनी र धेरै भिक्षुहरू
सुनारको छोरो कुन्डाको घरमा बसे। कुन्दाले धन्यकालाई उनको घरमा खाना खान
बोलाए र उनले बुद्धलाई सुकरमदद्भ भनिने डिश दिए। यसको मतलब “मशरूमको नरम
खाना” हो। यसको अर्थ के हो भनेर कसैलाई पनि पक्का छैन। यो च्याउ थाल थियो।
सुकरमादवमा जे थियो, बुद्धले त्यो थालबाट केवल एक मात्र खानु हुने कुरामा
जोड दिए। जब उसले अन्त्य गरी सके, बुद्धले कुँडालाई बाँकी रहेको चिहानमा
राख्न भने ताकि कसैले यसलाई नखाऊन्।
त्यो रात, बुद्धले भय pain्कर
पीडा र पेचिश भोगे। तर भोलिपल्ट उसले कुशीनाराको यात्रामा जोड दिए जुन
उत्तर भारतको उत्तर प्रदेश राज्य हो। बाटोमा उनले अनन्दलाई उनको मृत्युको
लागि कुंडालाई दोष नदिन भने।
Scot Nepal 233K subscribers Buddha Message अप्पो दिप्पो भव:-आफ्नो प्रकाश आफैं बन ,भगवान बुद्धको जय होस्
बुद्धले अन्तिम वचनका रुपमा हामी माझ यही वाणी छाडेर गए, ‘अप्पो दिप्पो भव
।’ अर्थ: आफ्नो प्रकाश आफैं बन ।’ यही वाणीभित्र सारा जीवन छ । हाम्रा
बा–हजुरबाले पनि यस्तै कुरा हामीमाझ भनिरहनुहुन्छ नि । ‘आफ्ना खुट्टामा
आफैं उभ’, ‘उचालेको कुकुरले मृग मार्दैन ।’ तर हामीले अग्रजहरुका भनाइ र ती
भनाइभित्र रहेको जीवन दर्शनलाई ख्याल नै गर्दैनौं । बुद्धको अन्तिम वचन
‘अप्पो दिप्पो भव’ को भावलाई बुझेर जीवनमा लागू गर्ने हो भने एक सफल जीवन
निर्वाह गर्न पक्कै सहज हुन्छ । Category Science & Technology
Supreme Master Television 34.9K subscribers
Multi-language subtitles can be accessed via the Youtube settings
button (cogwheel icon ☼) on the bottom right corner of the video box.
This discussion, titled “Leading All to Be Vegan Will Bring Immense
Merits - Part 1 of 3” (DVD#1029-1), took place on July 25, 2013.
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May your life be graced with serenity and laughter every day.
Supreme Master TV Category Education 80) ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ- ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
Geethanjali Kids - Rhymes and Stories 712K subscribers
The calm and compassionate face of the Buddha is known all over the
world. Buddha was a spiritual teacher of ancient India whose ideas on
freeing mankind from sorrow and suffering form the basis of Buddhism.
Buddha was born in the sixth century BC., into a royal family. Known as
Siddhartha, he realized that human life was short and full of sadness.
He found out a path to Enlightenment and spiritual fulfillment. He was
then known as the Buddha,which means “Enlightened One”. For the rest of
his life, the Buddha travelled great distances teaching people about the
“MIDDLE PATH”, the way to end to suffering. He taught the four Noble
Truths of suffering, cause of suffering, end of suffering, and the Path
to do that. Buddhism offers hope and access to spiritual understanding
and satisfaction to everybody. Throughout the world today, people still
follow the teaching of the Buddha. After teaching ceaselessly for forty five years, Buddha calmly leaves this world…..
ठेन् थे Bलेस्सेद् Oने, च्लेअर्ल्य् अन्द् मिन्द्fउल्ल्य्,
रेनोउन्चेद् हिस् wइल्ल् तो लिवे ओन्. ठे एअर्थ् इत्सेल्f रेस्पोन्देद्
wइथ् अन् एअर्थ्qउअके. ठे Bउद्ध तोल्द् थे स्हकेन् आनन्द अबोउत् हिस्
देचिसिओन् तो मके हिस् fइनल् एन्त्र्य् इन्तो णिब्बन इन् थ्रेए मोन्थ्स्.
आनन्द ओब्जेच्तेद्, अन्द् थे Bउद्ध रेप्लिएद् थत् आनन्द स्होउल्द् हवे मदे
हिस् ओब्जेच्तिओन्स् क्नोwन् एअर्लिएर्, अन्द् रेqउएस्तेद् थे टथगत रेमैन्
थ्रोउघोउत् अ wओर्ल्द्-पेरिओद् ओर् उन्तिल् थे एन्द् ओf इत्.
टो Kउस्हिनर
Fओर् थे नेxत् थ्रेए मोन्थ्स्, थे Bउद्ध अन्द् आनन्द त्रवेलेद् अन्द्
स्पोके तो ग्रोउप्स् ओf मोन्क्स्. Oने एवेनिन्ग् हे अन्द् सेवेरल् ओf थे
मोन्क्स् स्तयेद् इन् थे होमे ओf छुन्द, थे सोन् ओf अ गोल्द्स्मिथ्. छुन्द
इन्वितेद् थे Bलेस्सेद् Oने तो दिने इन् हिस् होमे, अन्द् हे गवे थे Bउद्ध अ
दिस्ह् चल्लेद् सुकरमद्दव. ठिस् मेअन्स् “मुस्ह्रोओम्स्’ सोfत् fओओद्.” णो
ओने तोदय् इस् चेर्तैन् wहत् थिस् मेअन्स्. ईत् wअस् मुस्ह्रोओम्स्
दिस्ह्.
Wहतेवेर् wअस् इन् थे सुकरमद्दव, थे Bउद्ध इन्सिस्तेद् थत्
हे wओउल्द् बे थे ओन्ल्य् ओने तो एअत् fरोम् थत् दिस्ह्. Wहेन् हे हद्
fइनिस्हेद्, थे Bउद्ध तोल्द् छुन्द तो बुर्य् wहत् wअस् लेfत् सो थत् नो
ओने एल्से wओउल्द् एअत् इत्.
ठत् निघ्त्, थे Bउद्ध सुffएरेद्
तेर्रिब्ले पैन् अन्द् द्य्सेन्तेर्य्. Bउत् थे नेxत् दय् हे इन्सिस्तेद्
इन् त्रवेलिन्ग् ओन् तो Kउस्हिनर, लोचतेद् इन् wहत् इस् नोw थे स्तते ओf
ऊत्तर् Pरदेस्ह् इन् नोर्थेर्न् ईन्दिअ. Oन् थे wअय्, हे तोल्द् आनन्द नोत्
तो ब्लमे छुन्द fओर् हिस् देअथ् .
پنجن سالن کان خداوند بدحالي جي بيداريء کان آگاهي سان گڏ
گذري چڪو هو، ۽ برڪت وارو هڪڙو 80 سال هو. هن ۽ سندس فقير بيلوگامڪا (يا
بيلو) جي ڳوٺ ۾ رهندڙ هئا، جيڪو هندستان جي نوآباديه بصره، بهره واري
موجوده شهر جي ويجهو هو. اهو وقت چوماسي مينهن جي پٺتي جو وقت هو، جڏهن ٻڌ
ڌرم ۽ سندس شاگرد شاگردن کي روڪي ڇڏيو.
هڪ پراڻي ڪارٽ وانگر
هڪ ڏينهن اهو مهاتما ٻڌ ڌرم کي چيو هو ته ٻاهران رهڻ ۽ ٻين هنڌن جو مينهن
دوران رهڻ لاء ڳولي. هن صرف بيلوگامڪا ۾ صرف پنهنجي پيزن ۽ ساٿين سان گڏ
رهندا هئا، آنند. فقير کي ڇڏي ڇڏي ويو، آنند ڏسي سگهيو ته سندس ماسٽر بيمار
هو. برڪت وارو، وڏي درد ۾، صرف گہرے مراقبت ۾ آرام سان مليو. پر زور جي
طاقت سان، هن پنهنجي بيمار مٿان غالب ٿي.
آنند راضي ڪئي وئي پر
ڇڪايو ويو. جڏهن ڏٺم ته مون کي برڪت وارو هڪ بيمار منهنجي جسم جو ڪمزور ٿي
ويو، هن چيو. هر شيء مون ڏانهن هلي ٿي، ۽ منهنجي حسيس ناڪام ٿي. توهان اڃا
به هن سوچ ۾ ڪجهه آرام ڪيو هو ته برڪت وارو هڪ فائنل تائين نه اچي ها
جيستائين هن پنهنجي فقير کي ڪجهه هدايت ڏني هئي.
خداوند بدھ کي جواب
ڏنو، فقير جي جماعت ڪهڙي مون کان اميد رکي ٿو، آنند؟ مون کي ڌماڪي ۽ مڪمل
طور تي ديوما سيکاريو آهي. مون کي ڪجھ به واپس نه ورتو آهي، ۽ تعليم حاصل
ڪرڻ لاء وڌيڪ ڪجهه به نه آهن. هڪ شخص جيڪو سوچي سمجهي ٿو ته هن جي اڳواڻي
لاء هن تي ٻڌل هجي، ڪجهه چئي سگهي ٿي. پر، آنند، تاتاگا کي اهڙي ڪا به خيال
ناهي، سانگ سندس منحصر آهي. تنهن کان پوء هن کي هدايت ڏيڻ گهرجي؟
هاڻي آء ڪمزور آهيان، انهن، پوڙهن سالن جي عمر ۾. هي منهنجو اٺ سال آهي، ۽
منهنجي زندگي گذاري آهي. منهنجو جسم هڪ پراڻي ڪارڊن وانگر آهي، محض گڏ سان
گڏ گڏوگڏ.
تنھنڪري، پاڻ لاء ھڪڙو ھميشہ آھيو، پاڻ ڏانھن ھڪڙو پناھ
وٺن، ٻيو ڪو پناھ گھرڻ وارو نه آھي. گھوام سان توهان جي ٻيٽ جي حيثيت سان،
توهان جي پناهگيرن لاء ڌام، ٻي پناهگيرن کانسواء ٻيو ڪو ڳولڻ نه گهرجي.
ڪئپالا جي مقبري تي
هن پنهنجي بيماريء کان جلدي جلدي کان پوء، خداوند بدوٽا اهو مشاهدو ڪيو ته
هن ۽ انڌا اڄڪلهه تي گذاري، جنهن کي ڪئپلا مقبري سڏيو ويو. جيئن ٻه بزرگ
ماڻهون گڏجي گڏ ٿيا، بوهما سڄي ڀرسان ڏسڻ واري حسن جي حوالي ڪيو. برڪت ون
نے جاري رکھی، “جو بھی، انا، نے نفسی طاقت کو پورا کیا ہے، اگر وہ چاہتا ہے
تو، دنیا بھر میں یا اس کے اختتام تک اس جگہ میں رہیں. تاتاگا، آنند، ائين
ڪيو آهي. تنهن ڪري تتاگا سڄي دنيا جي عرصي دوران يا ان جي آخر تائين رهي
سگهي ٿو.
مهاتما ٻڌ هن تجويز کي ٽي دفعا بار بار ڪيو. ممڪن، ممڪن نه سمجهي، ڪجھ به نه چيو.
ان کان پوء مارا آيو، برائي هڪ، جيڪو 45 سال اڳ، بڌا بگاڙ کان بيزار ٿي بي
خبر بگاڙ سان پريشان ڪرڻ جي ڪوشش ڪئي. ڇا توهان جيڪي ڪم ڪرڻ لاء سيٽ ڪيو
آهي، مارا چيو. هن زندگي کي ڇڏي ڏيو ۽ پرينببانا [نبانن مڪمل] هاڻي داخل
ڪريو.
مهاتما گوتم
هن کي پنهنجي پاڻ کي مصيبت نه رکڻ جي ڪوشش ڪندو، ايلي هڪ، بھودا جواب ڏنو. ٽن مهينن ۾ آء نيندان داخل ٿيو ۽ داخل ٿيو.
پوء سڀيئي برڪت وارو، واضح ۽ ذهني طور تي هن جيئڻ جو ارادو ڪيو. زمين خود
هڪ زلزلي سان جواب ڏنو. مهاتما ٻڌ ڌرم انڌا پنهنجي ٽن مهينن ۾ پنهنجي آخري
داخل ٿيڻ جو فيصلو ڪرڻ بابت ٻڌايو. اناندا اعتراض ڪيو، ۽ مهاتما ٻڌ چيو ته
آنند پنهنجي اعتراضات اڳ ۾ ڄاڻڻ گهرجي، ۽ تاتاگاتا سڄي دنيا جي دوران يا ان
جي آخر تائين سڄي عرصي ۾ رهي.
ڪشينارا ڏانهن
ايندڙ ٽن مهينن
لاء، بڌا ۽ انڌا سفر ڪئي ۽ فقير جي گروهن سان ڳالهايو. هڪ شام شام ۽
ڪيترائي فقير سيجو جي گهر ۾ رھيو، ھڪڙو سونھن جي پٽ. سيڊو کي برڪت واري هڪ
کي دعوت ڏني ته هن جي گھر ۾ ڊائن، ۽ هن مهاتما گوتم کي سوڪرامادا سڏيو
ويندو هو. ان جو مطلب “مشروم” نرم کاڌو. ” ڪوبه اهڙو ڪوبه يقين آهي ته هن
جو مطلب ڇا آهي. اهو مشغول خانو هو.
باقي sukaramaddava ۾ هو، بڌا
اصرار ڪيو ته هو هن ڊڪ مان کائڻ لاء واحد هوندو. جڏهن هو ختم ٿي چڪو هو ته
مهاتما گوتا کي ڪوري دفن ڪيو ويو هو ته ڇا ڇڏي ويو آهي ته هو ٻئي ڪنهن کي
کائي نه سگهندو.
انهي رات، مهاتما گوتا سخت درد ۽ ڏڪشنري جو شڪار
ٿيو. پر ايندڙ ڏينهن هن تي زور ڀريو ڪشينارارا ته سفر ڪري، جو هاڻي اتر
هندستانमा उत्तर प्रदेश राज्यमा छ. رستي تي، هن آنند کي ٻڌايو ته ڪئنڊا
پنهنجي موت جي ذميواري نه ڪري.
ڪشور ۽ سندس فقير ڪشيناارا ۾ سال جي
هڪ وڻ وٽ آيا. مهاتما ٻڌا انڌا کي چيو ته وڻن جي وچ ۾ وڻن جي وچ ۾ سوچي
تيار ڪن. مان ٿڪجي پيو آهيان ۽ ڪوڙ ڳالهائڻ چاهي ٿو، هن چيو. جڏهن سوف تيار
ٿي وئي ته، مهاتما پنهنجي ساڄي پاسي تي، هڪ ٻئي تي هڪٻئي تي هٿ رکي، هن جي
مٿو هٿ سان ساڄي هٿ ڪري. ان کان پوء سالي وڻن جو ٻيلو ڪيو ويو آهي،
جيتوڻيڪ اهو سندن موسم نه هو، مهاتما ٻڌ ڳاڙهي پنڌن تي ٻڌل هئي.
مهاتما ٻڌ پنهنجي وقت گذرڻ لاء ڳالهائيندو هو. هڪڙي موقعي تي آننڊ هڪ
دروازه جي پوسٽ خلاف ڦهلائڻ کان روڪي ڇڏيو ۽ روئي ٿي. مهاتما ٻڌ جي هڪ آنند
موڪلي ۽ آنند ڳولڻ لاء کيس واپس آڻيو. پوء اھو برڪت وارو ھڪڙو چيو تہ
“ڏاڍو، آنند! غمگين نه ڪريو! ڇا مون کي شروعات کان ئي سيکاريو ويو آهي ته
سڀني سان گڏ پيارا ۽ محبوب تبديل ٿيڻ ۽ جلوس ٿيڻ گهرجي. اهو ڄائو جيڪو پيدا
ٿئي ٿو، ٿي اچي رهيو آهي، مرڪب آهي، ۽ ماتحت جي تابع آهي. اهو ڪيئن چئي
سگهي ٿو: “ڇا ٺهڪائڻ وارو ناهي”؟ هي نه ٿي سگهي.
انا، آپ تھاگتا
سان، الفاظ، ۽ سوچ ۾ شفقت سان خدمت ڪئي. خوشخبري ڏيندڙ، خوشگوار. هاڻي
توهان کي پنهنجو پاڻ کي آزاد ڪرڻ جي ڪوشش ڪرڻ گهرجي. برڪت وارو هڪڙو وري
انڌي کي ٻين گڏڙن فقير جي اڳيان پيش ڪيو.
پرينببانا
مهاتما
گوتم کي وڌيڪ ٻڌايو ته، فقير کي مشڪلاتن جي حڪم سان قاعدو رکڻ جي صلاح ڏني.
پوء هن ٽي دفعا پڇيو ته انهن مان ڪنهن به سوال ڪيو. ان جي پڇاڙي تي پوئتي
پڇيو وڃي: “ماسٽر اسان سان منهن ڪيو ويو آھي، منهن تي سامھون ھو اسان کي ان
کان پڇڻ ۾ ناڪام ٿيو.” پر ڪو به ڳالهائڻ نه ڏنو. مهاتما ٻڌ جي سڀني معزز
کي يقين ڏياريو ته اهي شعور سان گڏوگڏ جذباتي محسوس ڪن ٿا.
ان کان پوء هن چيو ته، سڀئي مرتب ڪيل شيون ماکيء جي تابع آهن. حيرت سان هلايو. ان کان پوء، هو سيراب ۾، پر پارببانا ۾ گذري ويو.
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JAIBHEEM TV NEWS INDIA 73.8K subscribers working for DR.BABASAHEB AMBEDKAR ideology and to educate the people about the aspets going wrong in the society Category News & Politics 100) క్లాసికల్ తెలుగు- ఒకవేళ,
1. ఒకసారి ఆశీర్వదించబడిన భగవంతుడు అనాఠపిండిక యొక్క ఆశ్రమంలోని శ్రావస్తి వద్ద ఉంటున్నాడు, అక్కడ సరిపుట్ట కూడా ఉంటున్నాడు.
2. ప్రభువు, సహోదరులను ఉద్దేశించి ఇలా అన్నాడు: “భిక్షాటన, మీరు ప్రపంచ
వస్తువులలో భాగస్వాములుగా ఉండకండి, నా సిద్ధాంతం ప్రకారం; మీ పట్ల నా
కరుణతో నేను దీనిని నిర్ధారించడానికి ఆత్రుతగా ఉన్నాను.” 3. ఆ విధంగా ప్రభువు మాట్లాడాడు, ఆ తరువాత లేచి తన సెల్కు వెళ్ళాడు. 4. సరిపుట్ట వెనుక ఉండి, సోదరులు నిబ్బానా అంటే ఏమిటో వివరించమని కోరారు. 5. అప్పుడు సోదరులకు సమాధానంగా సరిపుట్ట ఇలా అన్నాడు: “సహోదరులారా, దురాశ నీచమైనదని, నీచమైన ఆగ్రహం అని మీకు తెలుసు.
6. “ఈ దురాశను మరియు ఈ ఆగ్రహాన్ని తొలగించడానికి, మధ్య మార్గం ఉంది, ఇది
మనకు చూడటానికి కళ్ళు ఇస్తుంది మరియు మనకు తెలియజేస్తుంది, మనల్ని శాంతి,
అంతర్దృష్టి, అవగాహనతో మేల్కొలుపు మరియు నిబ్బానా వైపుకు నడిపిస్తుంది.
7. “ఈ మధ్య మార్గం ఏమిటి? ఇది సరైనది కాదు, సరైన దృక్పథం, సరైన
లక్ష్యాలు, సరైన ప్రసంగం, సరైన చర్య, జీవనోపాధి యొక్క సరైన మార్గాలు, సరైన
ప్రయత్నం, సరైన బుద్ధి మరియు సరైన ఏకాగ్రత యొక్క నోబెల్ ఎనిమిది రెట్లు;
ఇది, భిక్షాటన మధ్య మార్గం. 8. “అవును, అయ్యా; 9. “ద్రవ్యోల్బణం
మరియు ఉదాసీనత తొలగిపోవడానికి మధ్య మార్గం ఉంది, చూడటానికి మాకు కళ్ళు
ఇవ్వడం, మనకు తెలియజేయడం మరియు శాంతి, అంతర్దృష్టి, అవగాహనతో మేల్కొలుపు. 10. “నిబ్బానా - ఇది ఏదీ కాదు కాని ఆ నోబెల్ ఎనిమిది రెట్లు మార్గం.”
11. ఆ విధంగా గౌరవప్రదమైన సరిపుట్ట మాట్లాడారు-హృదయపూర్వకంగా
సంతోషించారు, భిక్షాటన వారు చెప్పినదానికి సంతోషించారు. నిబ్బానా యొక్క
మూలాలు (2.i) 1. ఒకసారి గౌరవనీయమైన రాధాకామ్ ఉన్నతమైనవారికి. అలా చేసిన
తరువాత, అతను ఉన్నతమైనవారికి నమస్కరించాడు మరియు ఒక వైపున సాట్ చేశాడు.
అలా కూర్చున్న, గౌరవనీయమైన రాధ ఇలా ఎక్సాల్టెడ్ వన్ ను ఉద్దేశించి ఇలా
అన్నాడు: “ప్రార్థన, ప్రభూ, నిబ్బానా దేనికి?” 2. “నిబ్బానా అంటే అభిరుచి నుండి విడుదల” అని ప్రభువు జవాబిచ్చాడు. 3. “అయితే నిబ్బానా, ప్రభూ, - దాని లక్ష్యం ఏమిటి?” 4. “నిబ్బానా, రాధాలో పాతుకుపోయిన నీతివంతమైన జీవితం జీవించింది. నిబ్బానా దాని లక్ష్యం. నిబ్బానా దాని ముగింపు.” (2.ii)
1. ఒకప్పుడు ఉన్నతాధికారి శ్రావస్తి వద్ద, జేటా గ్రోవ్లోని, అనాథపిండికా
పార్కులో నివసిస్తున్నాడు. అప్పుడు ఉన్నతమైనవాడు సహోదరులను పిలిచి,
“సహోదరులారా” అని పిలిచాడు. “అవును, ప్రభూ” అని ఆ సోదరులు ఉన్నతమైనవారికి
సమాధానమిచ్చారు. ఉన్నతమైనవాడు ఇలా మాట్లాడాడు: 2. “సహోదరులారా, నేను బోధించినట్లుగా, దిగువ ప్రపంచానికి కట్టుబడి ఉండే ఐదు ఫెట్టర్లను మీరు గుర్తుంచుకుంటారా?” 3. అందువల్ల గౌరవనీయమైన మలున్క్యపుత్త ఈ గొప్పవారితో ఇలా అన్నాడు: 4. “నేను, ప్రభూ, ఆ ఐదు ఫెట్టర్లను గుర్తుంచుకోండి.” 5. “మరి, మలున్క్యపుట్టా, మీరు వాటిని ఎలా గుర్తుంచుకుంటారు?”
6. “ప్రభువా, ఉన్నతమైనవాడు బోధించినట్లుగా, శరీరత్వం యొక్క దృక్పథాన్ని
నేను గుర్తుంచుకుంటాను; మరియు కదలటం, మరియు ఆచారం మరియు ఆచారాలపై ఆధారపడటం
యొక్క నైతిక కళంకం, ఇంద్రియ ఆనందం యొక్క ఉత్సాహం మరియు దుర్మార్గం,
ఉన్నతమైనవాడు బోధించాడు దిగువ ప్రపంచానికి బంధించే పిట్టల వలె. ప్రభువా,
నేను మనస్సులో ఉంచుకునే ఐదు ఫెట్టర్లు. “ 7. “మలున్క్యపుట్టా, ఎవరి
కోసం నేర్పించినట్లుగా, మీరు ఈ ఐదు ఫెట్టర్లను మనస్సులో ఉంచుకుంటారా? ఇతర
అభిప్రాయాల సంచరించేవారు మిమ్మల్ని నిందించలేరు, లేత శిశువు యొక్క నీతికథను
వారి నిందకు ఉపయోగించుకుని ఇలా అన్నారు: 8. “‘అయితే, మలున్క్యపుట్టా,
మృదువైన మగపిల్లలకు శరీరధర్మం ఉండకూడదు, తెలివితేటలు మందకొడిగా మరియు అతని
వెనుకభాగంలో పడుకోవచ్చు. అయితే, శరీరత్వం గురించి ఎలాంటి దృక్పథం అతనిలో
ఎలా తలెత్తుతుంది? అయినప్పటికీ అతనిలో ప్రవృత్తి ఉంది బాడీహుడ్ యొక్క
దృశ్యం. 9. “అదేవిధంగా, మలున్క్యపుట్టా, మృదువైన మగపిల్లలకు మానసిక
పరిస్థితులు ఉండవు, తెలివిగా మందకొడిగా మరియు అతని వెనుకభాగంలో ఉంటాయి.
అయితే, మానసిక పరిస్థితుల యొక్క ఏ విధమైన కదలికలు అతనిలో ఎలా ఉంటాయి?
అయినప్పటికీ అతనిలో ఒక గుప్త ఉంది. కదిలే ధోరణి. 10. “” అలాగే,
మలున్క్యపుట్ట, అతనికి ఎటువంటి నైతిక అభ్యాసం ఉండదు. అయితే, ఆచారం మరియు
ఆచారాలపై ఆధారపడే నైతికత అతనిలో ఎలా ఉంటుంది? అయినప్పటికీ అతనికి దానిపై
గుప్త ధోరణి ఉంది. 11. “‘మరలా, మలున్క్యపుట్టా, ఆ లేత పసికందుకు
ఇంద్రియ అభిరుచులు లేవు. అయితే, ఇంద్రియ ఆనందం యొక్క ఉత్సాహాన్ని ఎలా
తెలుసుకోవచ్చు? కానీ ధోరణి ఉంది. 12. “” చివరగా, మలున్క్యపుట్టా,
ఎందుకంటే ఆ మృదువైన పసిపిల్లలు ఉనికిలో లేరు. అప్పుడు అది ఎలా దుర్మార్గపు
జీవులను ఆశ్రయించగలదు? అయినప్పటికీ దానిలో ఉన్న ధోరణి అతనిలో ఉంది. “ 13. “ఇప్పుడు, మలున్క్యపుట్టా, ఇతర అభిప్రాయాల సంచరించేవారు మిమ్మల్ని నిందించరు, ఆ లేత శిశువు-బాలుడి యొక్క నీతికథను ఉపయోగించి?”
14. ఇది చెప్పబడినప్పుడు, గౌరవనీయమైన ఆనందంగా ఉన్నతమైన వ్యక్తిని
ఉద్దేశించి ఇలా అన్నాడు: “ఇప్పుడు సమయం, ఎక్సల్టెడ్ వన్. ఓ వేఫేరర్,
ఇప్పుడు ఉన్నతమైన వ్యక్తి సెట్ చేయవలసిన సమయం.” బుద్ధుని చివరి రోజులు
పరిణిబ్బానా: చారిత్రక బుద్ధుడు నిబ్బానాలోకి ఎలా ప్రవేశించాడు చారిత్రక
బుద్ధుడు నిబ్బానాలోకి ప్రవేశించడం మరియు ప్రవేశించడం గురించి సంక్షిప్త
సమాచారం ప్రధానంగా మహా-పరిణిబ్బన సూత్తా నుండి తీసుకోబడింది, దీనిని పాలి
నుండి సిస్టర్ వాజిరా & ఫ్రాన్సిస్ స్టోరీ అనువదించారు. సంప్రదించిన
ఇతర వనరులు బుద్ధుడు కరెన్ ఆర్మ్స్ట్రాంగ్ (పెంగ్విన్, 2001) మరియు ఓల్డ్
వైట్ మేఘాలు థిచ్ నాట్ హన్హ్ (పారలాక్స్ ప్రెస్, 1991).
లార్డ్
బుద్ధుడు అవగాహనతో మేల్కొన్నప్పటి నుండి నలభై ఐదు సంవత్సరాలు గడిచిపోయాయి,
మరియు బ్లెస్డ్ 80 సంవత్సరాల వయస్సు. అతను మరియు అతని సన్యాసులు ఈశాన్య
భారతదేశంలోని బీహార్ రాష్ట్రంలోని బస్రా నగరానికి సమీపంలో ఉన్న బెలువగమక
(లేదా బెలూవా) గ్రామంలో ఉంటున్నారు. వర్షాకాలం వర్షం తిరోగమనం, బుద్ధుడు
మరియు అతని శిష్యులు ప్రయాణాన్ని ఆపివేసిన సమయం ఇది.
ఓల్డ్ కార్ట్ లాగా
ఒక రోజు బుద్ధుడు సన్యాసులను విడిచిపెట్టి, వర్షాకాలంలో ఉండటానికి ఇతర
ప్రదేశాలను కనుగొనమని కోరాడు. అతను తన బంధువు మరియు సహచరుడు ఆనందతో మాత్రమే
బెలువగమకాలో ఉంటాడు. సన్యాసులు వెళ్లిన తరువాత, ఆనంద తన యజమాని
అనారోగ్యంతో ఉన్నట్లు చూడగలిగాడు. బ్లెస్డ్, చాలా బాధతో, లోతైన ధ్యానంలో
మాత్రమే ఓదార్పు పొందాడు. కానీ సంకల్ప బలంతో, అతను తన అనారోగ్యాన్ని
అధిగమించాడు.
ఆనందానికి ఉపశమనం లభించింది కాని కదిలింది. బ్లెస్డ్
యొక్క అనారోగ్యాన్ని చూసినప్పుడు నా శరీరం బలహీనపడింది, అతను చెప్పాడు.
ప్రతిదీ నాకు మసకబారింది, మరియు నా ఇంద్రియాలు విఫలమయ్యాయి. అవును,
బ్లెస్డ్ తన సన్యాసులకు కొన్ని చివరి సూచనలు ఇచ్చేవరకు తన చివరి మరణానికి
రాలేడు అనే ఆలోచనలో నాకు ఇంకా కొంత ఓదార్పు ఉంది.
లార్డ్ బుద్ధుడు
స్పందిస్తూ, ఆనంద్, సన్యాసుల సంఘం నా నుండి ఇంకా ఏమి ఆశించింది? నేను
ధర్మాన్ని బహిరంగంగా మరియు పూర్తిగా నేర్పించాను. నేను ఏమీ వెనక్కి
తీసుకోలేదు, మరియు బోధనలకు జోడించడానికి ఇంకేమీ లేదు. నాయకత్వం కోసం సంఘ
తనపై ఆధారపడి ఉందని భావించిన వ్యక్తికి ఏదైనా చెప్పవచ్చు. కానీ, ఆనంద,
తథాగతకు అలాంటి ఆలోచన లేదు, సంఘం అతనిపై ఆధారపడి ఉంటుంది. కాబట్టి అతను ఏ
సూచనలు ఇవ్వాలి?
ఇప్పుడు నేను బలహీనంగా ఉన్నాను, ఆనంద, వృద్ధుడు,
వృద్ధుడు, చాలా సంవత్సరాలు గడిచిపోయాడు. ఇది నా ఎనభైవ సంవత్సరం, మరియు నా
జీవితం గడిపింది. నా శరీరం పాత బండి లాంటిది, కేవలం కలిసి ఉండదు.
అందువల్ల, ఆనంద, మీకు ద్వీపాలుగా ఉండండి, మీకు ఆశ్రయం ఇవ్వండి, వేరే ఆశ్రయం
పొందకూడదు; ధర్మంతో మీ ద్వీపంగా, ధర్మం మీ ఆశ్రయం, ఇతర ఆశ్రయం కోరుకోలేదు.
కాపాలా మందిరం వద్ద
అతను అనారోగ్యం నుండి కోలుకున్న వెంటనే, బుద్ధుడు తాను మరియు ఆనందాను కపాల
మందిరం అని పిలిచే ఒక మందిరంలో గడపాలని సూచించారు. ఇద్దరు వృద్ధులు కలిసి
కూర్చున్నప్పుడు, బుద్ధుడు చుట్టూ ఉన్న దృశ్యాల అందం గురించి
వ్యాఖ్యానించాడు. బ్లెస్డ్ వన్ కొనసాగించాడు, ఎవరైతే, ఆనంద, మానసిక శక్తిని
పరిపూర్ణం చేసాడు, అతను కోరుకుంటే, ప్రపంచ కాలంలో లేదా అది ముగిసే వరకు ఈ
ప్రదేశంలో ఉండగలడు. తాతగాట, ఆనంద, అలా చేసింది. అందువల్ల తథాగట ప్రపంచ
కాలమంతా లేదా అంతం వరకు ఉంటుంది.
బుద్ధుడు ఈ సూచనను మూడుసార్లు పునరావృతం చేశాడు. ఆనంద, బహుశా అర్థం కాలేదు, ఏమీ అనలేదు.
45 సంవత్సరాల క్రితం బుద్ధుడిని అవగాహనతో మేల్కొలుపు నుండి
ప్రలోభపెట్టడానికి ప్రయత్నించిన దుష్ట మారా వచ్చింది. మీరు ఏమి చేయాలో మీరు
సాధించారు, మారా అన్నారు. ఈ జీవితాన్ని వదులుకుని, పరినిబ్బన [పూర్తి
నిబ్బన] ను ఇప్పుడు ప్రవేశించండి.
బుద్ధుడు విడిచిపెడతాడు
అతని విల్ టు లైవ్ మిమ్మల్ని ఇబ్బంది పెట్టవద్దు, ఈవిల్ వన్, బుద్ధుడు
బదులిచ్చాడు. మూడు నెలల్లో నేను చనిపోయి నిబ్బానాలోకి ప్రవేశిస్తాను.
అప్పుడు బ్లెస్డ్, స్పష్టంగా మరియు బుద్ధిపూర్వకంగా జీవించడానికి తన
ఇష్టాన్ని త్యజించాడు. భూమి కూడా భూకంపంతో స్పందించింది. బుద్ధుడు కదిలిన
ఆనందకు మూడు నెలల్లో నిబ్బానాలో తుది ప్రవేశం చేయాలనే నిర్ణయం గురించి
చెప్పాడు. ఆనంద అభ్యంతరం వ్యక్తం చేసింది, బుద్ధుడు ఆనంద తన అభ్యంతరాలను
ముందే తెలిసి ఉండాలని సమాధానమిచ్చాడు మరియు తథాగట ప్రపంచ కాలమంతా లేదా అది
ముగిసే వరకు ఉండాలని అభ్యర్థించాడు.
కుషినారాకు
తరువాతి మూడు
నెలలు, బుద్ధుడు మరియు ఆనంద ప్రయాణించి సన్యాసుల సమూహాలతో మాట్లాడారు. ఒక
సాయంత్రం అతను మరియు అనేక మంది సన్యాసులు స్వర్ణకారుడి కుమారుడు కుండా
ఇంటిలో బస చేశారు. కుండా బ్లెస్డ్ ను తన ఇంటిలో భోజనం చేయమని ఆహ్వానించాడు
మరియు అతను బుద్ధునికి సుకరమద్దవ అనే వంటకాన్ని ఇచ్చాడు. దీని అర్థం
“పుట్టగొడుగుల మృదువైన ఆహారం.” దీని అర్థం ఏమిటో ఈ రోజు ఎవరికీ తెలియదు.
ఇది పుట్టగొడుగుల వంటకం.
సుకరమద్దవలో ఏది ఉన్నా, ఆ వంటకం నుండి తాను
మాత్రమే తినాలని బుద్ధుడు పట్టుబట్టాడు. అతను ముగించిన తరువాత, బుద్ధుడు
కుండాతో మిగిలి ఉన్న వాటిని పూడ్చమని చెప్పాడు, తద్వారా మరెవరూ తినరు.
ఆ రాత్రి, బుద్ధుడు భయంకరమైన నొప్పి మరియు విరేచనాలతో బాధపడ్డాడు. కానీ
మరుసటి రోజు ఉత్తర భారతదేశంలో ఉత్తరప్రదేశ్ రాష్ట్రంలో ఉన్న కుషినారాకు
ప్రయాణించాలని పట్టుబట్టారు. దారిలో, కుండా మరణానికి నిందించవద్దని ఆనందతో
చెప్పాడు. బుద్ధుడు మరియు అతని సన్యాసులు కుషినారాలోని సాల్ చెట్ల
తోటకి వచ్చారు. బుద్ధుడు ఆనందానికి చెట్ల మధ్య మంచం సిద్ధం చేయమని, దాని తల
ఉత్తరాన ఉంది. నేను అలసిపోయాను మరియు పడుకోవాలనుకుంటున్నాను, అతను
చెప్పాడు. మంచం సిద్ధమైనప్పుడు, బుద్ధుడు తన కుడి వైపున, ఒక అడుగు
మరొకదానిపై, తన తల తన కుడి చేతితో మద్దతుగా పడుకున్నాడు. అప్పుడు సాల్
చెట్లు వికసించాయి, అది వారి సీజన్ కానప్పటికీ, లేత పసుపు రేకులు
బుద్ధుడిపై వర్షం కురిపించాయి.
బుద్ధుడు తన సన్యాసులతో ఒక సారి
మాట్లాడాడు. ఒకానొక సమయంలో ఆనంద గ్రోవ్ నుండి ఒక డోర్ పోస్ట్ వైపు
మొగ్గుచూపుతూ ఏడుస్తున్నాడు. ఆనందాను కనుగొని తిరిగి తీసుకురావడానికి
బుద్ధుడు ఒక సన్యాసిని పంపాడు. అప్పుడు బ్లెస్డ్ ఆనందతో, చాలు, ఆనంద! దు
rie ఖించవద్దు! ప్రియమైన మరియు ప్రియమైన వాటితో మార్పు మరియు వేరు ఉండాలి
అని నేను మొదటి నుండి నేర్పించలేదా? పుట్టినవన్నీ, ఉనికిలోకి వస్తాయి,
సమ్మేళనం చేయబడతాయి మరియు క్షీణతకు లోబడి ఉంటాయి. “ఇది రద్దుకు రాకపోవచ్చు”
అని ఎలా చెప్పగలను? ఇది ఉండకూడదు.
ఆనంద, మీరు దస్తాగత్తను
దస్తావేజు, మాట మరియు ఆలోచనలలో ప్రేమతో దయతో సేవ చేసారు; దయతో,
ఆహ్లాదకరంగా, హృదయపూర్వకంగా. ఇప్పుడు మీరు మీరే విముక్తి పొందటానికి
ప్రయత్నించాలి. బ్లెస్డ్ వన్ అప్పుడు సమావేశమైన ఇతర సన్యాసుల ముందు
ఆనందాన్ని ప్రశంసించాడు.
Parinibbana
బుద్ధుడు మరింత
మాట్లాడాడు, సన్యాసుల క్రమం యొక్క నియమాలను పాటించాలని సన్యాసులకు సలహా
ఇచ్చాడు. అప్పుడు వారిలో ఎవరికైనా ప్రశ్నలు ఉన్నాయా అని మూడుసార్లు
అడిగాడు. తరువాత ఆలోచనతో పశ్చాత్తాపం చెందవద్దు: “మాస్టర్ మాతో ముఖాముఖిగా
ఉన్నాడు, ఇంకా ముఖాముఖిగా మేము అతనిని అడగడంలో విఫలమయ్యాము.” కానీ ఎవరూ
మాట్లాడలేదు. బుద్ధుడు సన్యాసులందరికీ అవగాహనతో మేల్కొలుపును గ్రహిస్తానని
హామీ ఇచ్చాడు.
అప్పుడు అతను చెప్పాడు, అన్ని సమ్మేళనాలు క్షీణతకు
లోబడి ఉంటాయి. శ్రద్ధతో కష్టపడండి. అప్పుడు, ప్రశాంతంగా, అతను
పరిణిబ్బనలోకి వెళ్ళాడు.
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چینی حکومت کی جانب سے تشدد اور مظالم کے بعد جلا وطن کر دیے جانے والے
کوشو گولوک جگمے نے امریکی دفتر خارجہ میں مذہبی آزادی کے فروغ پر 2018 کے
وزارتی اجلاس میں شرکت کی۔ اُن کی اس کہانی کا تعلق ان پر کیے جانے والے
تشدد اور اپنے لوگوں کے لیے بات کرنے اور اُن کےحق میں آواز اٹھانے سے ہے۔ Category Education 104) کلاسیکی اردو- کلاسیکی اردو
1. ایک بار جب بھگوان لارد اناتھا پنڈیکا کے آشرما میں شروستی میں قیام پذیر تھے ، جہاں سریپٹہ بھی مقیم تھا۔
The: رب نے بھائیوں کو مخاطب کرتے ہوئے کہا: “بھائیو ، دنیا کے سامانوں
میں شریک نہ ہو ، بلکہ میرے عقیدہ کے مطابق۔ تم سب کے لئے میری شفقت میں اس
بات کو یقینی بنانے کے لئے بے چین ہوں۔” Thus. اس طرح رب نے کلام کیا ، جو اس کے بعد اٹھ کھڑا ہوا اور اپنے ہی خانے میں چلا گیا۔ Sar. ساری پٹ behindہ پیچھے رہا ، اور برادران نے اس سے وضاحت کرنے کو کہا کہ نبbانا کیا ہے۔ Then. پھر سریپوتہ نے بھائیوں کے جواب میں کہا: “بھائیو ، تم جانتے ہو کہ لالچ باطل ہے ، اور ناجائز ہے۔
“. “اس لالچ اور اس ناراضگی کو دور کرنے کے لئے ، ایک درمیانی راستہ ہے ،
جو ہمیں دیکھنے کے لئے آنکھیں دیتا ہے اور ہمیں جانتا ہے ، جس سے ہمیں امن
، بصیرت ، بیداری اور بیداری کی طرف راغب کیا جاتا ہے۔ “. “یہ
درمیانی راستہ کیا ہے؟ یہ صحیح نقطہ نظر ، صحیح اہداف ، صحیح تقریر ، صحیح
عمل ، معاش کا صحیح ذریعہ ، صحیح کوشش ، صحیح ذہانت اور صحیح حراستی کے
نوبل آٹھ درجے کے سوا کچھ نہیں ہے this یہ ، خیرات درمیانی راستہ ہے۔
“. “ہاں ، جناب anger غصہ باطل ہے اور ناروا سلوک باطل ہے ، حسد اور حسد
باطل ہے ، نگاہی اور بےحرمتی باطل ہے ، منافقت اور دھوکہ دہی اور تکبر
ناکارہ ہیں ، افراط زر [فخر ہے؟] گستاخ ہے ، اور تعظیم ناجائز ہے۔ “.”
افراط زر اور غیریقینی کے بہاو کے لئے درمیانی راستہ ہے ، ہمیں دیکھنے کے ل
eyes آنکھیں دیتا ہے ، ہمیں جانتا ہے ، اور بیداری کے ساتھ ہمیں امن ،
بصیرت ، بیداری کی طرف لے جاتا ہے۔ 10۔ “نبanaانا۔ جو کچھ نہیں لیکن یہ آٹھ گنا راہ ہے۔” Thus 11.۔ اس طرح معزز سریپوتہ نے خوشی سے کہا - خوشی ہوئی ، الماس مین نے اس کی بات پر خوشی منائی۔ نببانہ کی جڑیں (2.i)
1. ایک بار قابل راست Radhacame ایک اعلی کے لئے. ایسا کرنے کے بعد ، اس
نے ایک اعلی کو سلام کیا اور ایک طرف نیچے بیٹھا۔ اس طرح بیٹھے ہوئے ، قابل
احترام را Radھا نے اس طرح ایک ایک سے خطاب کیا: “دعا کرو ، رب ، نبbانا
کیا ہے؟” “ربانی نے جواب دیا ،” نبانا کا مطلب جذبہ سے رہائی ہے۔ But. “لیکن نببانہ ، لارڈ - اس کا مقصد کیا ہے؟” “. “نببانہ ، رادھا میں جڑیں ، نیک زندگی زندہ رہتی ہے۔ نببانہ اس کا مقصد ہے۔ نبانہ اس کا خاتمہ ہے۔” (2.ii)
1. ایک دفعہ جب ممتاز شخص انتاپندیکا کے پارک میں ، جیتا کے گرو میں واقع ،
شراوستی میں رہائش پذیر تھا۔ تب ایک اعلی والے نے بھائیوں کو بلایا ،
“بھائیو۔” “ہاں ، خداوند ،” ان بھائیوں نے جواب دیا۔ برتر ایک نے اس طرح
کہا: “. “کیا بھائیو ، کیا تم پانچ ذہنوں کو ذہن میں رکھتے ہو جو نچلی دنیا سے منسلک ہیں ، جیسا کہ میری تعلیم دی گئی ہے؟” Where. اس کے بعد قابل تقدس ملنکیاپوٹا نے ایک ممتاز سے کہا: “. “میں ، خداوند ، ان پانچ بازوں کو ذہن میں رکھنا۔” “. “اور کیسے ، ملنکیوپٹہ ، کیا آپ ان کو ذہن میں رکھتے ہیں؟”
“. “میں ، خداوند ، جسم فروشی کے نظریہ کو ذہن میں رکھتا ہوں ، جیسا کہ
ایک اعلیٰ شخص نے سکھایا ہے and اور ڈگمگاتے ہیں ، اور رسم و رواج پر
انحصار کرنے کی اخلاقی داغ ، جنسی لذت کا جوش و خروش ، اور بدتمیزی ، جو
ایک اعلی کے ذریعہ سکھایا گیا ہے۔ نچلے دنیا سے جکڑے ہوئے بچtersے کی حیثیت
سے۔ یہ وہ پانچ آلہ ہیں جن کا میں ذہن میں رکتا ہوں ، خداوند۔ “ “.
“جیسا کہ سکھایا گیا ہے ، ملنکیوپتا ، کیا آپ ان پانچوں بازوں کو ذہن میں
رکھتے ہیں؟ کیا دوسرے خیالات کے آوارہ باز آپ کو ملامت نہیں کریں گے ، اور
کسی کوڑے بچے کی تمثیل کو ان کی ملامت کے لئے استعمال کرتے ہیں اور اس طرح
کہتے ہیں: “. “لیکن ، ملنکاپتا ، کسی نرم لڑکے لڑکے کے لئے جسم فروشی
نہیں ہوسکتا ہے ، عقل مند ہوجاتا ہے اور اس کی پشت پر لیٹ جاتا ہے۔ پھر ،
اس میں جسم فروشی کا کوئی نظریہ کیسے پیدا ہوسکتا ہے؟ اس کے باوجود واقعتا
late اس میں رجحان بہت زیادہ ہے جسم فروشی کا نظارہ۔ “.” “اسی طرح ،
ملنکیوپوتہ ، کسی نرم مزاج بچے کے ل mental دماغی حالات نہیں ہوسکتا ہے ،
اس کی پیٹھ پر دھندلا پن ہوتا ہے۔ پھر ، اس میں دماغی عدم استحکام کی کیفیت
کیسے پیدا ہوسکتی ہے؟ پھر بھی اس میں ایک اویکت پایا جاتا ہے۔ ڈوبنے کا
رجحان۔ “10.۔ ‘’ اسی طرح ، ملنکیوپوتہ بھی ، اس کا اخلاقی عمل نہیں
ہوسکتا ہے ، پھر ، اس میں کس طرح رسم و رواج پر انحصار کرنے کا کوئی اخلاقی
مظاہرہ ہوسکتا ہے؟ اس کے باوجود اس کا ایک دیرینہ رجحان ہے۔ 11. “”
پھر ، ملنکیوپٹہ ، اس ٹینڈر بیب میں کوئی جنسی جذبات نہیں ہیں۔ پھر جنسی
خوشی کے جوش و خروش کو کس طرح جانا جاسکتا ہے؟ لیکن رجحان وہاں موجود ہے۔
“‘.” آخر میں ، ملنکیوپوتہ ، اس کے لئے اس نرم مزاج بچے کا وجود نہیں ہے۔
پھر یہ کس طرح بدکاری کے حامل جانوروں کو پناہ دے سکتا ہے؟ پھر بھی اس کا
رجحان اسی میں ہے۔ “ 13. “اب ، ملنکیوپٹہ ، دوسرے خیالات کے ان آوارہ
بازوں کو اس طرح کے بچے لڑکے کی تمثیل کے لئے استعمال کرتے ہوئے ، آپ کی
ملامت نہیں کریں گے۔” 14. جب یہ کہا گیا ، تو قابل آنند نے بلند مرتبہ
سے مخاطب ہوا: “اب وقت آگیا ہے ، فضیلت والا۔ اے وافرر ، اب بلند مرتبہ کے
مرتب ہونے کا وقت آگیا ہے۔” بدھ کے آخری دن
پیرنیبنا: تاریخی
بدھ نے کیسے نبن میں داخلہ لیا اس تاریخی بدھ کے نبن میں داخلے اور داخلے
کے اس مختصر ضوابط کو بنیادی طور پر سسٹر واجیرہ اینڈ فرانسس اسٹوری کے
ذریعہ پال سے ترجمہ کیا گیا مہا پیرنیبنا سٹا سے لیا گیا ہے۔ دوسرے ذرائع
سے مشورہ کیا گیا ہے بدھ کے ذریعہ کیرن آرمسٹرونگ (پینگوئن ، 2001) اور
اولڈ وائٹ کلاؤڈز منجانب تھیچ نہت ہنہ (پیرالیکس پریس ، 1991)۔
لارڈ
بدھ کے بیداری کے ساتھ بیداری کے ساتھ پینتالیس سال گزر چکے تھے ، اور
بابرکت 80 سال کا تھا۔ وہ اور اس کے راہب گاؤں بیلوواگاماکا (یا بیلووا)
میں قیام پذیر تھے ، جو آج کے شہر بہار ، ریاست ، بہار ، شمال مشرقی
ہندوستان کے قریب تھا۔ یہ مون سون بارشوں کا اعتکاف کا وقت تھا ، جب بدھ
اور اس کے شاگردوں نے سفر کرنا چھوڑ دیا تھا۔
ایک پرانی ٹوکری کی طرح
ایک دن بدھ نے راہبوں کو مانسون کے دوران رہنے کے ل leave دوسرے مقامات کو
چھوڑنے اور جانے کی درخواست کی۔ وہ صرف اپنے کزن اور ساتھی آنند کے ساتھ
بیلوواگاماکا ہی رہے گا۔ راہبوں کے جانے کے بعد ، آنند نے دیکھا کہ اس کا
آقا بیمار ہے۔ ایک بابرکت شخص ، بڑی تکلیف میں ، صرف گہری دھیان میں سکون
ملا۔ لیکن مرضی کی طاقت سے اس نے اپنی بیماری پر قابو پالیا۔
آنند
کو سکون ملا لیکن لرز اٹھا۔ جب میں نے برکت والے کی بیماری دیکھی تو میرا
اپنا جسم کمزور ہو گیا ، اس نے کہا۔ میرے لئے سب کچھ مدھم ہوگیا ، اور میرے
حواس ناکام ہوگئے۔ تم مجھے ابھی تک یہ سوچ کر کچھ سکون حاصل ہوا کہ جب تک
کہ اس نے اپنے راہبوں کو کچھ آخری ہدایت نہ دی ہو تب تک بابرکت اپنے آخری
انتقال میں نہیں آئے گی۔
لارڈ بدھ نے جواب دیا ، آنند ، راہبوں کی
جماعت مجھ سے اور کیا توقع رکھتی ہے؟ میں نے کھل کر اور مکمل طور پر دھما
کی تعلیم دی ہے۔ میں نے کچھ پیچھے نہیں رکھا ہے ، اور تعلیمات میں اضافہ
کرنے کے لئے میرے پاس اور کچھ نہیں ہے۔ ایک ایسا شخص جس نے سوچا کہ سنگھا
قیادت پر انحصار کرتا ہے اس کے پاس کچھ کہنے کی بات ہے۔ لیکن ، آنند ،
تتھاگتا کو ایسا کوئی خیال نہیں ہے ، کہ سنگھا اس پر منحصر ہے۔ تو اسے کیا
ہدایات دیں؟
اب میں کمزور ہوں ، آنند ، بوڑھا ، بوڑھا ، بہت سال گزر
چکا ہوں۔ یہ میرا اڑھویںواں سال ہے ، اور میری زندگی گزر گئی ہے۔ میرا جسم
ایک پرانے ٹوکری کی طرح ہے ، بمشکل ایک ساتھ تھام لیا گیا ہے۔
لہذا
، آنند ، اپنے لئے جزیرے بن کر ، آپ سے پناہ مانگتا ہے ، اور کوئی پناہ
حاصل نہیں کرتا ہے۔ آپ کے جزیرے کے طور پر دھما کے ساتھ ، دھام آپ کی پناہ
گاہ کے طور پر ، اور کوئی پناہ حاصل کرنے کے لئے نہیں۔
کیپالا زیارت پر
جب وہ اپنی بیماری سے صحت یاب ہوئے تو ، بھگدھ بدھ نے مشورہ دیا کہ انہوں
نے اور آنند نے ایک دن ایک مقبرے میں گزارا ، جسے کیپلا زیارت کہا جاتا ہے۔
جب یہ دونوں بزرگ ایک ساتھ بیٹھے تھے تو بدھ نے چاروں طرف کے مناظر کی
خوبصورتی پر تبصرہ کیا۔ برکت والا جاری رکھتا ہے ، جو بھی ، آنند نے
نفسیاتی طاقت کمال کرلی ہے ، اگر وہ چاہے تو ، پوری دنیا میں یا اس کے
خاتمے تک اس جگہ پر قائم رہ سکتا ہے۔ تتھاگتا ، آنند نے ایسا کیا ہے۔ لہذا
تتھاگاٹ پوری دنیا میں یا اس کے خاتمے تک باقی رہ سکتا ہے۔
بدھ نے اس مشورے کو تین بار دہرایا۔ آنند نے ، ممکنہ طور پر سمجھا نہیں ، کچھ نہیں کہا۔
پھر مارا ، بدکار ، آیا جس نے 45 سال قبل بیداد سے بیداری سے دور بدھ کو
آزمانے کی کوشش کی تھی۔ مارا نے کہا کہ آپ نے جو کرنا شروع کیا وہ پورا
کردیا۔ اس زندگی سے دستبردار ہو جاؤ اور ابھی پروین ببانہ [مکمل نبانا] میں
داخل ہوں۔
بدھ سے باز آجاتا ہے
اس کی زندگی گزارنے کی خواہش
خود کو تکلیف نہ دو ، ایول ون ، بدھ نے جواب دیا۔ تین مہینوں میں میں وہاں
سے گزر کر نبن میں داخل ہوجاؤں گا۔
پھر برکت والے نے ، صاف اور
ذہنی طور پر ، اپنی زندگی بسر کرنے کی خواہش ترک کردی۔ زلزلے کے ساتھ ہی
زمین نے خود ہی جواب دیا۔ بدھ نے تین مہینوں میں نبن میں آخری داخلہ لینے
کے اپنے فیصلے کے بارے میں ہلا ک شدہ آنند کو بتایا۔ آنند نے اعتراض کیا ،
اور بدھ نے جواب دیا کہ آنند کو اپنے اعتراضات کو پہلے ہی معلوم کر لینا
چاہئے تھا ، اور تتگاتا سے درخواست کی کہ وہ پوری دنیا میں یا اس کے اختتام
تک باقی رہے۔
کوشینارا
اگلے تین مہینوں تک ، بدھ اور آنند
نے راہبوں کے گروہوں سے سفر کیا اور گفتگو کی۔ ایک شام وہ اور بہت سے
راہبوں نے سنار کے گھر ، جو ایک سنار کا بیٹا تھا قیام کیا۔ کُنڈا نے
بابرکت کو اپنے گھر میں کھانا کھانے کے لئے مدعو کیا ، اور اس نے بدھ کو
سوکرماددووا نامی ایک ڈش فراہم کی۔ اس کا مطلب ہے “مشروم کا نرم کھانا”۔ آج
کسی کو بھی یقین نہیں ہے کہ اس کا کیا مطلب ہے۔ یہ مشروم کا ڈش تھا۔
جو کچھ بھی سککارماڈوا میں تھا ، بدھ نے اصرار کیا کہ وہ اس ڈش میں سے
واحد کھانا پائے گا۔ جب وہ ختم ہو گیا تو ، بدھ نے کنڈا سے کہا کہ جو بچا
ہے اسے دفن کردے تاکہ کوئی اور اسے کھائے۔
اس رات بدھ کو خوفناک
تکلیف اور پیچش ہوئی۔ لیکن اگلے ہی دن اس نے کوشینارا کا سفر کرنے پر اصرار
کیا ، جو اس وقت شمالی ہندوستان میں اتر پردیش ریاست ہے۔ راستے میں ، اس
نے آنند سے کہا کہ وہ اپنی موت کے لئے کُنڈا پر الزام نہ لگائے۔
بدھ
اور اس کے راہبوں کوشینارا میں سال درختوں کے ایک گروہ پر آئے تھے۔ بدھ نے
آنند سے کہا کہ وہ درختوں کے درمیان ایک پلنگ تیار کرے جس کا سر شمال میں
ہے۔ میں تھکا ہوا ہوں اور لیٹنا چاہتا ہوں ، انہوں نے کہا۔ جب پلنگ تیار
ہوا ، بدھ اپنے دائیں طرف لیٹ گئے ، ایک پیر دوسرے پاؤں پر ، اس کے سر کے
ساتھ اس کے دائیں ہاتھ کا سہارا تھا۔ پھر سال کے درخت کھل گئے ، اگرچہ یہ
ان کا موسم نہیں تھا ، بدھ پر پیلا پیلے رنگ کی پنکھڑیوں نے بارش کی۔
بدھ نے اپنے راہبوں سے ایک وقت کے لئے بات کی۔ ایک موقع پر آنند دروازے کی
چوکی سے ٹیک لگانے کے لئے گرو کو چھوڑ کر رو پڑی۔ بدھ نے آنند کو ڈھونڈنے
اور اسے واپس لانے کے لئے ایک راہب کو بھیجا۔ تب مبارک نے آنند سے کہا ،
کافی ، آنند! غم نہ کرو! کیا میں نے شروع ہی سے یہ نہیں سکھایا تھا کہ سب
سے پیارے اور محبوب کے ساتھ ہی تبدیلی اور علیحدگی ہونی چاہئے؟ جو کچھ پیدا
ہوتا ہے ، وجود میں آتا ہے ، مرکب ہوتا ہے ، اور زوال پذیر ہوتا ہے۔ کوئی
کیسے کہہ سکتا ہے: “کیا یہ تحلیل میں نہ آئے؟” ایسا نہیں ہوسکتا۔
آنند ، آپ نے عمل ، قول ، اور فکر میں شفقت کے ساتھ پرتگات کی خدمت کی ہے۔
مہربانی سے ، خوشگوار ، پورے دل سے۔ اب آپ کو خود کو آزاد کرنے کی جدوجہد
کرنی چاہئے۔ بابرکت ایک نے پھر دوسرے جمع راہبوں کے سامنے آنند کی تعریف
کی۔
پیرنیبنا
بدھ نے مزید کہا ، راہبوں کو راہبوں کے حکم کے
اصولوں کو برقرار رکھنے کا مشورہ دیا۔ پھر اس نے تین بار پوچھا کہ کیا ان
میں سے کوئی سوال ہے؟ بعد میں اس سوچ کے ساتھ پچھتاوا نہ ہونا: “ماسٹر
ہمارے ساتھ آمنے سامنے تھے ، پھر بھی آمنے سامنے ہم اس سے پوچھنے میں ناکام
رہے۔” لیکن کوئی نہیں بولا۔ بدھ نے تمام راہبوں کو یقین دلایا تھا کہ وہ
بیداری کے ساتھ بیداری کا احساس کریں گے۔
تب اس نے کہا ، ساری مخلوط چیزیں زوال کے تابع ہیں۔ تندہی کے ساتھ جدوجہد کرنا۔ پھر ، سکون سے ، وہ پیرنیبانہ میں چلا گیا۔
Lord Buddha predicted on the eve of Magh Purnima that he would attain
Mahaparinibbana at Kushinagar three months later. The 80 year old
spiritual Teacher was at Vaishali in present day Bihar when the rather
disheartening announcement was made.
Parinibbana is translated as
final awakenment with awareness. Although Buddha had attained awakenment
with awareness at Bodhi Gaya 45 years earlier, it was with Parinibbana
when he let go of his mortal body that he freed his soul from all
remnants of an earthly life. The moving story of his final days is
beautifully depicted in Maha Parinibbana Sutta.
Ananda,
foremost and beloved among Buddha’s disciples, emerges as a central
figure alongside the spiritual giant of his Teacher Buddha.
Upon the
foreknowledge of the impending physical demise of his beloved Teacher,
Ananda’s heart was in turmoil. Buddha compassionately reiterates the
teachings he had always stood by- of the nature of impermanence of
things, of the need for self-reliance in spiritual practice, of the need
to seek refuge in Buddha’s Teachings of Dhamma. On his final journey
till Kushinara, he kept reiterating to all his followers and disciples
the need to seek spiritual liberation by one’s own efforts and to
earnestly put into practice the teachings he had gifted them.
Maha
Parinibbana Sutta then moves on to depict his encounter with a
metalworker Cunda whose food Lord Buddha graciously accepted. The exact
cause of his death is controversial as the sutta says that Buddha
admonished others from consuming the rest of the food and asked for it
to be discarded. He supposedly fell violently ill, but relieved Cunda
from any ethical/kammic responsibility for his sickness and subsequent
death. As Buddha reached a beautiful grove of sal trees in
present-day Kushinara, Ananda prepared a couch between two chosen sal
trees as the final resting place of his beloved Guru. Lord Buddha laid
down his physical body, with his head pointed towards the north and
supported by right hand. The poetic descriptions of the Sutta convey
that the Sal tree bloomed out of season, to let its blessed flowers rain
upon the sacred body of Lord Buddha. Heavenly flowers were said to have
scattered upon the holy man’s body as well, accompanied by the musical
cadence of celestial music. Buddha’s skin outshone the radiance of the
bright, golden robes he was clothed in.
Ananda couldn’t help but
burst into tears. He was reminded again of the inevitability of death
and decay that looms above all corporeal things. All things that begin
ought to end as well. He later encouraged Ananda to persist on his
spiritual path, as his loving service to Buddha had earned him much
spiritual merit and he was close to being an arihant (awakened with
awareness being)himself.
The people of the whole town gathered to
bid farewell to the compassionate spiritual Teacher who had spent all
years post his awakenment with awareness in showing the path of Truth,
of Dhamma to one and all. The sutta says how the skies too were crowded
with thousands of divine beings who wanted to see the master in his
final moments of human glory. He spoke to everyone of how the real
Teacher- the dhamma and the discipline he had shown throughout his life-
would continue to serve as their master after his passing away.
After teaching the path of dhamma to a final seeker Subhadda, Buddha
asked the assembly if they had any lingering doubts regarding the path
of Dhamma thrice and after receiving their silence as answer, he
exhorted them to strive diligently for their own awakenment with
awareness and emphasized the impermanence of everything material. As the
master descended into the realms of a deeper meditation and took his
final breaths, many among the assembled broke into sobs. The Bhikkhus
who had crossed over to the stretch of liberation sat quietly
contemplating the impermanence of all things.
Kushinara still
carries in its essence the spiritual aroma of this great celestial
event, wherein one of the most glorious spiritual beings to have walked
upon earth attained parinibbana.
History of Kushinara
Reclining Buddha
Upon the 2500th anniversary of Buddha’s parinibbana, Indian Government
built the present sacred shrine of Parinibbana stupa at Kushinara in
honour of his sacred memory. The first stupas to have been raised over
the sacred soil were constructed by King Ashoka in 260 BCE. Emperors of
Kushan and Gupta dynasties expanded and developed Parinibbana stupa
further. The city of Kushinara, its ancient name, was lost to the
memories of the world by 12th century AD. It was in 1876 that
archeological excavations revealed Kushinara’s ancient roots.
Chief Pilgrim and Tourist Attractions in Kushinara
Parinibbana Temple and Parinibbana Stupa
This Buddhist Temple forms the spiritual heart of Kushinara, the final
abode of Buddha’s mortal body. In fact, this is said to have been the
precise spot at which Buddha breathed his last. A 6.10 m long statue of
Lord Buddha in reclining pose is its chief attraction. This fifth
century monolith built of red-sand stone placed upon a huge brick
pedestal is faced towards the west direction. The temple is surrounded
by beautiful lawns and ancient ruins. If you visit Parinibbana temple
during the evenings, you can witness monks wrapping the shoulders of
reclining Buddha with saffron hued silk sheets, engaging in the symbolic
act of putting Buddha to rest for the night.
The ancient
Parinibbana stupa, standing at a height of 19 m, is located within the
premises of Parinibbana Temple. The adjoining park also has a huge
dhamma bell built by the Buddhist spiritual Leader Dalai Lama
Matha Kuar Shrine
This shrine marks the site at which Buddha delivered his final sermon. A
3m tall statue of tenth century AD is located in this site. It depicts
Buddha in a ‘Bhumi Sparsh Mudra’ pose seated beneath the shade of a
Bodhi Tree.
Ramabhar Stupa
It is said that Buddha’s mortal
body was kept for darshan seven days following his death, after which
Malla kings cremated his remains at this site. The relics associated
with Lord Buddha were divided amongst the many claimants who raised
stupas to house the sacred remnants in different parts of the world.
This half ruined Stupa stands at 15 m height. The surreal aura about
this dome-shaped stupa is the first thing you notice when you see it.
You will inevitably spot many monks soaking in the spiritual air of the
place and meditating in its premises and its many palm-line paths.
Other chief attractions in Kushinagar include Wat Thai temple
constructed in Thai-Buddhist architectural style, Indo -Japa-Sri Lanka
Temple built in modern architectural fashion, the beautiful Burmese
Temple, its serene Meditation Park and the many ruins of ancient
monasteries strewn across the terrains of Kushinara.
How to Reach Kushinara
The nearest railway station and airport are located in Gorakhpur. Kushinagar is a mere 44 km drive from the city of Gorakhpur.
Once you are at Kushinara, it’s as if time slows down and you are
suddenly immersed in the subtle but ever present mystical and spiritual
realms, inner and outer, that you might have missed whilst caught in the
cacophonies of daily life. Engage in deep conversations with many monks
you spot here, descend deeper into the joys that meditation opens up
and contemplate on the essence of spiritual teachings left by the Great
Buddha. And let his final words urging his true followers to practice
the path of Dhamma earnestly guide you as well.https://www.learnreligions.com/how-the-historical-buddha-en…
Parinibbana: How the Historical Buddha Entered Nibbana This abridged
account of the historical Buddha’s passing and entry into Nibbana is
taken primarily from the Maha-parinibbana Sutta, translated from the
Pali by Sister Vajira & Francis Story. Other sources consulted are
Buddha by Karen Armstrong (Penguin, 2001) and Old Path White Clouds by
Thich Nhat Hanh (Parallax Press, 1991).
Forty-five years had passed
since the Lord Buddha’s awakenment with awareness, and the Blessed One
was 80 years old. He and his monks were staying in the village of
Beluvagamaka (or Beluva), which was near the present-day city of Basrah,
Bihar state, northeast India. It was the time of the monsoon rains
retreat,when the Buddha and his disciples stopped traveling.
Like an Old
Cart
One day the Buddha asked the monks to leave and find other places
to stay during the monsoon. He would remain in Beluvagamaka with only
his cousin and companion, Ananda. After the monks had left, Ananda could
see that his master was ill. The Blessed One, in great pain, found
comfort only in deep meditation. But with the strength of will, he
overcame his illness.
Ananda was relieved but shaken. When I saw the
Blessed One’s sickness my own body became weak, he said. Everything
became dim to me, and my senses failed. Ye I still had some comfort in
the thought that the Blessed One would not come to his final passing
away until he had given some last instructions to his monks.
The Lord
Buddha responded, What more does the community of monks expect from me,
Ananda? I have taught the dhamma openly and completely. I have held
nothing back, and have nothing more to add to the teachings. A person
who thought the sangha depended on him for leadership might have
something to say. But, Ananda, the Tathagata has no such idea, that the
sangha depends on him. So what instructions should he give?
Now I am
frail, Ananda, old, aged, far gone in years. This is my eightieth year,
and my life is spent. My body is like an old cart, barely held together.
Therefore, Ananda, be islands unto yourselves, refuges unto yourselves,
seeking no other refuge; with the Dhamma as your island, the Dhamma as
your refuge, seeking no other refuge.
At the Capala Shrine
Soon after he
had recovered from his illness, the Lord Buddha suggested he and Ananda
spend the day at a shrine, called the Capala Shrine. As the two elderly
men sat together, the Buddha remarked upon the beauty of the scenery
all around. The Blessed One continued, Whosoever, Ananda, has perfected
psychic power could, if he so desired, remain in this place throughout a
world-period or until the end of it. The Tathagata, Ananda, has done
so. Therefore the Tathagata could remain throughout a world-period or
until the end of it.
The Buddha repeated this suggestion three times.
Ananda, possibly not understanding, said nothing.
Then came Mara, the
evil one, who 45 years earlier had tried to tempt the Buddha away from
awakenment with awareness. You have accomplished what you set out to do,
Mara said. Give up this life and enter Parinibbana [complete Nibbana]
now.
The Buddha Relinquishes
His Will to Live Do not trouble yourself,
Evil One, the Buddha replied. In three months I will pass away and enter
Nibbana.
Then the Blessed One, clearly and mindfully, renounced his
will to live on. The earth itself responded with an earthquake. The
Buddha told the shaken Ananda about his decision to make his final entry
into Nibbana in three months. Ananda objected, and the Buddha replied
that Ananda should have made his objections known earlier, and requested
the Tathagata remain throughout a world-period or until the end of it.
To Kushinara
For the next three months, the Buddha and Ananda traveled
and spoke to groups of monks. One evening he and several of the monks
stayed in the home of Cunda, the son of a goldsmith. Cunda invited the
Blessed One to dine in his home, and he gave the Buddha a dish called
sukaramaddava. This means “mushrooms’ soft food.” No one today is
certain what this means. It was mushrooms dish.
Whatever was in the
sukaramaddava, the Buddha insisted that he would be the only one to eat
from that dish. When he had finished, the Buddha told Cunda to bury what
was left so that no one else would eat it.
That night, the Buddha
suffered terrible pain and dysentery. But the next day he insisted in
traveling on to Kushinara, located in what is now the state of Uttar
Pradesh in northern India. On the way, he told Ananda not to blame Cunda
for his death.
Ananda’s Sorrow
The Buddha and his monks came to a grove
of sal trees in Kushinara. The Buddha asked Ananda to prepare a couch
between to trees, with its head to the north. I am weary and want to lie
down, he said. When the couch was ready, the Buddha lay down on his
right side, one foot upon the other, with his head supported by his
right hand. Then the sal trees bloomed, although it was not their
season, pale yellow petals rained down on the Buddha.
The Buddha spoke
for a time to his monks. At one point Ananda left the grove to lean
against a door post and weep. The Buddha sent a monk to find Ananda and
bring him back. Then the Blessed One said to Ananda, Enough, Ananda! Do
not grieve! Have I not taught from the very beginning that with all that
is dear and beloved there must be change and separation? All that is
born, comes into being, is compounded, and is subject to decay. How can
one say: “May it not come to dissolution”? This cannot be.
Ananda, you
have served the Tathagata with loving-kindness in deed, word, and
thought; graciously, pleasantly, wholeheartedly. Now you should strive
to liberate yourself. The Blessed One then praised Ananda in front of
the other assembled monks.
Parinibbana
The Buddha spoke further,
advising the monks to keep the rules of the order of monks. Then he
asked three times if any among them had any questions. Do not be given
to remorse later on with the thought: “The Master was with us face to
face, yet face to face we failed to ask him.” But no one spoke. The
Buddha assured all of the monks they would realize awakenment with
awareness.
Then he said, All compounded things are subject to decay.
Strive with diligence. Then, serenely, he passed into Parinibbana.
1. “There are these three forms of purity… And
of what sort is purity of body?
2. “Herein a certain one abstains from taking life,
from stealing, from sinful living. This is called ‘purity of body.’
3. “And of what sort is purity of speech?
4. “Herein a certain one abstains from falsehood…
5. “And of what sort is purity of mind?
6. “Herein a monk, if he have some personal sensual
desire, is aware: ‘ There is in me sensual desire.’ If there be none he
is likewise aware of it. Also he is aware of how the arising of sensual
desire not yet arisen comes about, and how it is abandoned when it has
arisen, and how in the future there is no such arising.
7. “If he have some personal malevolence, he is
aware: ‘ There is within me malevolence.’ Also he is aware of the arising
. . . and the abandoning thereof, and of how in future there is no recurrence
thereof.
8. “If he have some personal sloth-and-torpor…excitement
and flurry…if he have some personal doubt-and-wavering, he is aware of
the fact. Also of how (each of these) arises, is abandoned and recurs not
again in future. This is called ‘purity of mind.’
9. “He who is pure in body, speech, and mind,
“Sinless and clean and blessed
with purity–
“‘Sin-washer’ is the name
men give to him.”
(1.ii)
1. “There are three forms of purity…Purity of body,
purity of speech, purity of mind.”
2. “And of what sort is purity of body?”
3. “Herein a certain one abstains from taking life,
from stealing, from wrong practice in sensual lusts. This is called ‘purity
of body.’”
4. “And of what sort is purity of speech?”
5. “Herein a certain one abstains from falsehood…from
idle babble. This is called ‘purity of speech.’”
6. “And of what sort is purity of mind?”
7. “Herein a certain one is not covetous or malevolent
of heart, and has [a] right view. This is called ‘purity of mind.’ These
are the three forms of purity.”
(1.iii)
1. There are these five weaknesses, which are a source
of weakness to training. What five?
2. Taking life; taking what is not given; lustful,
evil practices; lying; and indulging in spirituous liquors, which cause
idleness.
3. These are the five causes which lead to failure.
4. When these five sources of weakness to training
are put away, four arisings of mindfulness should be made to become.
5. Herein a monk abides contemplating the body as
body, strenuous, mindful and self-possessed, having overcome both the hankering
and discontent common in the world.
6. He abides contemplating the feelings as feelings…
7. He abides contemplating the mind as mind…
8. He abides contemplating ideas as ideas, strenuous,
mindful and self-possessed, having overcome both the hankering and discontent
common in the world.
9. When these five sources of weakness to training
are put away, these four arisings of mindfulness should be made to become.
(1.iv)
1. There are these three failures. Failure in morals,
failure in mind, failure in view.
2. And of what sort is failure in morals? A certain
one takes life, steals, is a wrong-doer in sensual desires, a liar, a slanderer,
of bitter speech, an idle babbler. This is called “failure in morals.”
3. And of what sort is failure in mind?
4. A certain one is covetous and malevolent of heart.
This is called “failure in mind.”
5. And of what sort is failure in view?
6. Herein a certain one holds the depraved, the
perverse view that there is no (virtue in) alms giving, in sacrifice, in
offerings; that there is no fruit, no result of good and evil deeds; that
this world is not, that there is no world beyond; that there is no mother,
no father, no beings of spontaneous birth; that in the world are no recluses
and Brahmins who have won the summit, who have won perfection, who of themselves
by their own in tuitional powers have realised the world beyond and can
proclaim it. This, monks, is called “failure in view.”
7. Monks, it is due to failure in morals, failure
in mind and in view, that beings, when [the] body breaks up after death,
are reborn in the Waste, the Way of Woe, in the Downfall, in Purgatory.
Such are the three failures.
8. Monks, there are these three successes. What
three? Success in morals, success in mind, success in view.
9. Now of what sort is success in morals?
10. A certain one abstains from taking life and
the rest…from bitter speech and idle babbling. This is called “success
in morals.”
11. And of what sort is success in mind?
12. Herein a certain one is not covetous or malevolent
of heart. This is called “success in mind.”
13. And of what sort is success in view?
14. Herein a certain one has [a] right view: he
holds with certainty that there is (virtue in) almsgiving, in sacrifice,
in offerings; that there is fruit and result of good and evil deeds; that
this world is, that there is a world beyond; that mother, father and beings
of spontaneous birth do exist; that in the world there are recluses and
Brahmins who have realised the world beyond and can proclaim it. This,
monks, is called “success in view.”
15. It is owing to success in these three things
that beings, when [the] body breaks up after death, are reborn in the Happy
Lot, in the Heaven World. Such, monks, are the three successes.
§ 2. To Reach Perfection in Life is Dhamma
1. There are these three perfections.
2. Perfection in body, speech and mind.
3. And of what sort is perfection in mind?
4. By the destruction of the asavas, realising in
this very life himself, knowing it thoroughly–the heart’s release, the
release by insight which is free from the asavas, having attained it abides
therein. This is called “perfection in mind.” These are the three bodily
perfections.
5. There are other perfections. The Buddha explained
them to Subhuti.
6. Subhuti: “What is a Bodhisattva’s perfection
of giving?”
7. The Lord: “Here a Bodhisattva, his thoughts associated
with the knowledge of all modes, gives gifts, i.e., inward or outward things,
and, having made them common to all beings, he dedicates them to supreme
enlightenment; and also others he instigates thereto. But there is nowhere
an apprehension of anything.”
8. Subhuti: “What is a Bodhisattva’s perfection
of morality?”
9. The Lord: “He himself lives under the obligation
of the ten ways of wholesome acting, and also others he instigates thereto.”
10. Subhuti: “What is a Bodhisattva’s perfection
of patience?”
11. The Lord: “He himself becomes one who has achieved
patience, and others also he instigates to patience.”
12. Subhuti: “What is a Bodhisattva’s perfection
of vigour?”
13. The Lord: “He dwells persistently in the five
perfections, and also others he instigates to do likewise.”
14. Subhuti: “What is the Bodhisattva’s perfection
of concentration (or meditation)?”
15. The Lord: “He himself, through skill in means,
enters into the trances, yet he is not reborn in the corresponding heavens
of form as he could [be]; and others also he instigates to do likewise.”
16. Subhuti: “What is a Bodhisattva’s perfection
of wisdom?”
17. The Lord: “He does not settle down in any dharma,
he contemplates the essential original nature of all dharmas; and others
also he instigates to the contemplation of all dharmas.”
18. It is Dhamma to cultivate these perfections.
§ 3. To Live in Nibbana is Dhamma
1. “Nothing can give real happiness as [can] Nibbana.”
So said the Buddha.
2. Of all the doctrines taught by the Buddha, the
doctrine of Nibbana is the most central one.
3. What is Nibbana? Nibbana as taught by the Buddha
has a totally different meaning and content than what has been given to
it by his predecessors.
4. By Nibbana they meant the salvation of the soul.
5. Thus there were four ways in which Nibbana was
conceived of: (1) Laukik (material, eat, drink and be merry type); (2)
Yogic; (3) Brahmanic, and (4) Upanishadic.
6. There was one common feature of the Brahmanic
and Upanishadic conceptions of Nibbana. They involved the recognition of
a soul as an independent entity–a theory which the Buddha had denied.
The Buddha had therefore no difficulty in rejecting the Brahmanic and Upanishadic
teaching of Nibbana.
7. The Laukik conception of Nibbana was too materialistic
to appeal to the Buddha. It meant nothing but the satisfaction of man’s
animal appetites. There was nothing spiritual in it.
8. To accept such a conception of Nibbana the Buddha
felt was a gross wrong that can be done to a human being.
9. For the satisfaction of appetites can result
only in creating more appetites. Such a way of life could bring no happiness,
he thought. On the contrary, such happiness was sure to bring more unhappiness.
10. The Yogic conception of Nibbana was a purely
temporary state. The happiness it brought was negative. It involved disassociation
from the world. It avoided pain but gave no happiness. Whatever happiness
it may be said to bring lasted as long as the yoga lasted. It was not permanent.
It was temporary.
11. The Buddha’s conception of Nibbana is quite
different from that of his predecessors.
12. There are three ideas which underlie his conception
of Nibbana.
13. Of these, the happiness of a sentient being
as distinct from the salvation of the soul is one.
14. The second idea is the happiness of the sentient
being in Samsara while he is alive. But the idea of a soul and the
salvation of the soul after death are absolutely foreign to the Buddha’s
conception of Nibbana.
15. The third idea which underlies his conception
of Nibbana is the exercise of control over the flames of the passions which
are always on fire.
16. That the passions are like burning fire was
the text of a sermon which the Buddha delivered to the Bhikkus when he
was staying in Gaya. This is what he said:
17. “All things, O Bhikkus, are on fire. And what,
O Priests, are all these things which are on fire?
18. “The eye, O Bhikkus, is on fire; forms are on
fire; eye-consciousness is on fire; impressions received by the eye are
on fire; and whatever sensation, pleasant, unpleasant, or indifferent,
originates in dependence on impression received by he type, that also is
on fire.”
19. “And with what are these on fire?”
20. “With the. fire of passion, say I, with the
fire of hatred, with the fire of infatuation; with birth, old age, death,
sorrow, lamentation, misery, grief and despair are they on fire.”
21. “The ear is on fire; sounds are on fire;
the nose is on fire; odours are on fire; the tongue is on fire; tastes
are on fire; the body is on fire; ideas are on fire; and whatever sensation,
pleasant, unpleasant, or indifferent, originates in dependence on impression
received by the mind, that also is on fire.
22. “And with what are these on fire?”
23. “With the fire of passion, say I; with the fire
of hatred; with the fire of infatuation; with birth, old age, death, sorrow,
lamentation, misery, grief, and despair are they on fire.”
24. “Perceiving this, O Bhikkus, the learned and
noble [person] conceives an aversion. And in conceiving this aversion,
he becomes divested of passion, and by the absence of passion he becomes
free, and when he is free he becomes aware that he is free.”
25. How can Nibbana give happiness? That is the
next question which calls for explanation.
26. The common notion is that man is unhappy because
he is in want. But this is not always true. Man is unhappy even though
he is in the midst of plenty.
27. Unhappiness is the result of greed, and greed
is the bane of life of those who have, as well as of those who have not.
28. This the Buddha has made clear in a sermon delivered
to the Bhikkus in which he said:
29. “Excited by greed (lobha), brothers, furious
with anger (dosa), blinded by delusion (moha), with mind overwhelmed, with
mind enslaved, men reflect upon their own misfortune, men reflect upon
the misfortune of others, men experience mental suffering and anguish.
30. “If, however, greed, anger and delusion are
done away [with], men reflect neither upon their own misfortune nor on
mental suffering and anguish.
31. “Thus, brothers, is Nibbana visible in this
life and not merely in the future–inviting, attractive, accessible to
the wise disciple.”
32. Herein lies the explanation of what consumes
man and makes him unhappy. By using this analogy of burning fire to the
working of human passions, the Buddha has given the most forceful explanation
for the unhappiness of man.
33. What makes man unhappy is his falling a prey
to his passions. These passions are called fetters which prevent a man
from reaching the state of Nibbana. The moment he is free from the sway
of his passions–i.e., he learns to achieve Nibbana–man’s way to happiness
is open to him.
34. These passions, according to the Buddha’s analysis,
fall under three groups.
35. First: that which refers to all degrees of craving
or attachment–such as lust, infatuation, and greed (lobha).
36. Second: that which refers to all degrees of
antipathy–hatred, anger, vexation, or repugnance (dosa).
37. Third: that which refers to all degrees of ignorance–delusion,
dullness, and stupidity (moha or avidya).
38. The first and second fires relate to the emotions
and [range] over the whole scale of one’s attitudes and feelings towards
other beings, while the third fire relates to all ideas that are in any
way removed from the truth.
39. There are certain misunderstandings about the
Buddha’s doctrine of Nibbana.
40. The word Nibbana etymologically means outblowing,
extinguishing.
41. Taking hold of this root meaning of the word,
critics have tried to make nonsense of the doctrine of Nibbana.
42. They hold that Nibbana means extinction of all
human passions, which is equivalent to death.
43. They have by this means tried to throw ridicule
over the doctrine of Nibbana.
44. That such is not the meaning of Nibbana is quite
clear if one examines the language of the fire sermon.
45. The fire sermon does not say that life is burning
and death is extinction. It says passions are on fire.
46. The fire sermon does not say that the passions
must be extinguished completely. It says, do not add fuel to the flame.
47. Secondly, critics have failed to make a distinction
between Nibbana and Parinibbana.
48. As the Udana says: “Parinibbana occurs when
the body becomes disintegrated, all perceptions become stopped, all sensations
die away, the activities cease and consciousness goes away. Thus Parinibbana
means complete extinction.”
49. Nibbana can never have this meaning. Nibbana
means enough control over passion so as to enable one to walk on the path
of righteousness. It was not intended to mean. anything more.
50. That Nibbana is another name for righteous life
is made clear by the Buddha himself to Radha.
51. Once the venerable Radha came to the Exalted
One. Having done so, he saluted the Exalted One and sat down at one side.
So seated, the venerable Radha thus addressed the Exalted One: “Pray, Lord,
what for [=for what] is Nibbana?”
52. “Nibbana means release from passion,” replied
the Lord.
53. “But Nibbana, Lord,–what is the aim of it?”
54. “Rooted in Nibbana, Radha, the righteous life
is lived. Nibbana is its goal. Nibbana is its end.”
55. That Nibbana does not mean extinction is also
made clear by Sariputta in the following sermon:
56. “Once the Blessed Lord was staying at Shravasti
in Anathpindika’s Ashrama where Sariputta was also staying.
57. “The Lord, addressing the brethren, said, ‘Almsmen,
be ye partakers not of the world’s goods but of my doctrine; in my compassion
for you all I am anxious to ensure this.’
58. “Thus spoke the Lord, who thereupon rose and
passed to his own cell.
59. “Sariputta remained behind, and the brethren
asked him to explain what is Nibbana.
60. “Then Sariputta in reply to the brethren said,
‘ Brethren, know ye that greed is vile, and vile is resentment.
61. “‘To shed this greed and this resentment, there
is the Middle Way which gives us eyes to see and makes us know, leading
us on to peace, insight, enlightenment, and Nibbana.
62. “‘What is this Middle Way? It is naught but
the Noble Eightfold Path of right outlook, right aims, right speech, right
action, right means of livelihood, right effort, right mindfulness, and
right concentration; this, almsmen, is the Middle Way.
63. “‘Yes, sirs: anger is vile and malevolence is
vile, envy and jealousy are vile, niggardliness and avarice are vile, hypocrisy
and deceit and arrogance are vile, inflation [=boastfulness] is vile, and
indolence is vile.
64. “‘For the shedding of inflation and indolence
there is the Middle Way–giving us eyes to see, making us know, and leading
us on to peace, insight, enlightenment.
65. “‘Nibbana–which is naught but that Noble Eightfold
Path.’”
66. Thus spoke the revered Sariputta. Glad at heart,
the almsmen rejoiced at what he had said:
67. That the idea underlying Nibbana is that it
is the path of righteousness. No one will mistake Nibbana for anything
else.
68. Complete annihilation is one extreme, and Parinibbana
is another extreme. Nibbana is the Middle Way.
69. So understood, all confusion about Nibbana will
disappear.
§ 4. To Give up Craving is Dhamma
1. In the Dhammapada the Buddha says: “There is no
greater benefit than. health, and there is nothing more valuable than the
spirit of contentment.”
2. This spirit of contentment is not to be understood
to mean meekness or surrender to circumstances.
3. Because that would be quite contrary to the other
teachings of the Buddha.
4. The Buddha has not said, “Blessed are they who
are poor.”
5. The Buddha has not said that the sufferer should
not try to change his condition.
6. On the other hand, he has said that riches are
welcome; and instead of listless suffering he taught Virya, which is energetic
action.
7. What the Buddha meant when he said that contentment
is the highest form of wealth is that man should not allow himself to be
overpowered by greed which has no limits.
8. As the Bhikku Rathapala has said, “Rich men I
see who, folly-led, never give, but still amass, athirst for pleasures
new; the king whose conquests to the sea extend, for sway over empires
overseas will pine; still craving, kings and subjects pass away; lacking,
still lacking, they their bodies quit; never on earth can pleasure’s measure
be filled.”
9. In the Maha-Nidan-Suttanta the Buddha has explained
to Ananda the necessity of controlling greed. This is what he said:
10. “Thus it is, Ananda, that craving comes into
being because of desire for gain, when desire for gain becomes a passion
for possession; when the spirit of possession gives rise to tenacity of
possession, it becomes avarice.
11. “Avarice or possession due to [the] uncontrolled
acquisitive instinct calls for watch and ward.
12. “Why is this craving or greed to be condemned?
Because of this,” said the Buddha to Ananda, “many a bad and wicked state
of things arises–blows and wounds, strife, contradiction and retorts;
quarrelling, slander, and lies.”
13. That this is the correct analysis of class struggle,
there can be no doubt.
14. That is why the Buddha insisted upon the control
of greed and craving.
§ 5. To believe that all compound things are impermanent
is Dhamma
1. This doctrine of impermanence has three aspects.
2. There is the impermanence of composite things.
3. There is the impermanence of the individual being.
4. There is the impermanence of the self-nature
of conditioned things.
5. The impermanence of composite things has been
well explained by the great Buddhist philosopher Asanga.
6. “All things,” says Asanga, “are produced by the
combination of causes and conditions, and have no independent noumenon
of their own. When the combination is dissolved, their destruction ensures.
7. “The body of a living being consists of the combination
of four great elements–viz., earth, water, fire and air–and when this
combination is resolved into the four component elements, dissolution ensues.
8. “This is what is called the impermanence of a
composite entity.”
9. Impermanence of the living individual is best
described by the formula: being is becoming.
10. In this sense a being of a past moment has lived,
but does not live, nor will he live. The being of a future moment will
live, but has not lived, nor does he live; the being of the present moment
does live, but has not lived, and will not live.
11. In short, a human being is always changing,
always growing. He is not the same at two different moments of his life.
12. The third phase of the doctrine of impermanence
is somewhat difficult for a common man to follow.
13. To realise that every living being will die
sometime or other is a very easy matter to understand.
14. But it is not quite so easy to understand how
a human being can go on changing–becoming–while he is alive.
15. “How is this possible?” The Buddha’s answer
was, “This is possible because all is impermanent.”
16. This later on gave rise to what is called Sunnya
Vad.
17. The Buddhist Sunnyata does not mean nihilism
out and out. It only means the perpetual changes occurring at every moment
in the phenomenal world.
18. Very few realise that it is on account of Sunnyata
that everything becomes possible; without it nothing in the world would
be possible. It is on the impermanence of the nature of all things that
the possibility of all other things depends.
19. If things were not subject to continual change,
but were permanent and unchangeable, the evolution of all of life from
one kind to the other, and the development of living things, would come
to a dead stop.
20. If human beings [had not] died or changed, but
had continued always in the same state, what would the result have been?
The progress of the human race would have come to a dead halt.
21. Immense difficulty would have arisen if Sunnya
is [=had been] regarded as being void or empty.
22. But this is not so. Sunnya is like a point which
has substance but neither breadth nor length.
23. All things are impermanent, was the doctrine
preached by the Buddha.
24. What is the moral of this doctrine of the Buddha?
This is a much more important question.
25. The moral of this doctrine of impermanence is
simple. Do not be attached to anything.
26. It is to cultivate detachment–detachment from
property, from friends, etc.–that he said “All these are impermanent.”
§ 6. To believe that Karma is the instrument of
Moral Order is Dhamma
1. There is an order in the physical world. This
is proved by the following phenomenon.
2. There is a certain order in the movements and
actions of the starry bodies.
3. There is a certain order by which seasons come
and go in regular sequence.
4. There is a certain order by which seeds grow
into trees, and trees yield fruits ,and fruits give seeds.
5. In Buddhist terminology these are called Niyamas,
laws which produce an orderly sequence such as Rutu Niyam, Bija Niyam.
6. Similarly is there a moral order in Human Society.
How is it produced? How is it maintained?
7. Those who believe in the existence of God have
no difficulty in answering the question. And their answer is easy.
8. Moral order, they say, is maintained by Divine
Dispensation. God created the world, and God is the Supreme Governor of
the world. He is also the author of moral as well as of physical law.
9. Moral law, according to them, is for man’s good,
because it ensues from Divine will. Man is bound to obey God, who is his
maker, and it is obedience to God which maintains the moral order.
10. Such is the argument in support of the view
that the moral order is maintained by Divine Dispensation.
11. The explanation is by no means satisfactory.
For if the moral law has originated from God, and if God is the beginning
and end of the moral order, and if man cannot escape from obeying God,
why is there so much moral disorder in the world?
12. What is the authority of the Divine Law? What
is the hold of the Divine Law over the individual? These are pertinent
questions. But to none of them is there any satisfactory answer from those
who rely on Divine Dispensation as the basis for the moral order.
13. To overcome these difficulties the thesis has
been somewhat modified.
14. It is said: No doubt creation took effect at
the command of God. It is also true that the cosmos entered upon its life
by his will and by his direction. It is also true that He imparted to the
cosmos once for all the energy which served as the driving power of a stupendous
mechanism.
15. But God leaves it to Nature to work itself out
in obedience to the laws originally given by him.
16. So that if the moral order fails to work out
as expected by God, the fault is of Nature and not of God.
17. Even this modification in the theory does not
solve the difficulty. It only helps to exonerate God from his responsibility.
For the question remains, why should God leave it to Nature to execute
His laws What is the use of such an absentee God?
18. The answer which the Buddha gave to the question,
” How is moral order maintained?”, is totally different.
19. His answer was simple. “It is the Kamma Niyam
and not God which maintains the moral order in the universe.” That was
the Buddha’s answer to the question.
20. The moral order of the universe may be good
or it may be bad. But according to the Buddha, the moral order rests on
man and on nobody else.
21. Kamma means man’s action, and Vipaka is its
effect. If the moral order is bad, it is because man does Akusala (Bad)
Kamma. If the moral order is good, it is because man does Kusala (Good)
Kamma.
22. The Buddha was not content with merely speaking
of Kamma. He spoke of the law of Kamma, which is another name for Kamma
Niyam.
23. By speaking of the law of Kamma, what the Buddha
wanted to convey was that the effect of the deed was bound to follow the
deed, as surely as night follows day. It was like a Niyam or rule.
24. No one could fail to benefit by the good effects
of a Kusala Kamma, and no one could escape the evil effects of Akusala
Kamma.
25. Therefore, the Buddha’s admonition was: do Kusala
Kamma so that humanity may benefit by a good moral order which a Kusala
Kamma helps to sustain; do not do Akusala Kamma, for humanity will
suffer from the bad moral order which an Akusala Kamma will bring about.
26. It may be that there is a time interval between
the moment when the Kamma is done, and the moment when the effect is felt.
It is so, often enough.
27. From this point of view, Kamma is either (1)
Ditthadamma Vedaniya Kamma (Immediately Effective Kamma); (2) Upapajjavedaniya
Kamma (Remotely Effective Kamma); and [=or] (3) Aporapariya Vedaniya Kamma
(Indefinitely Effective Kamma).
28. Kamma may also fall into the category of Ahosi
Kamma, i.e., Kamma which is non-effective. This Ahosi Kamma comprises all
such Kammas which are too weak to operate, or which are counteracted by
a more [powerful?] Kamma, at the time when it [=they] should have worked.
29. But making allowance for all these considerations,
it does not in any sense derogate from the claim made by the Buddha that
the law of Kamma is inexorable.
30. The theory of the law of Kamma does not necessarily
involve the conception that the effect of the Kamma recoils on the doer
of it, and there is nothing more to be thought about it. This is an error.
Sometimes the action of one affects another instead of the doer. All the
same, it is the working of the law of Kamma, because it either upholds
or upsets the moral order.
31. Individuals come and individuals go. But the
moral order of the universe remains, and so also the law of Kamma which
sustains it.
32. It is for this reason that in the religion of
the Buddha, Morality has been given the place of God.
33. Thus the Buddha’s answer to the question of
how the moral order in the universe is sustained, is so simple and so irrefutable.
34. And yet its true meaning is scarcely grasped.
Often, almost always, it is either misunderstood or misstated or misinterpreted.
Not many seem to be conscious that the law of Kamma was propounded by the
Buddha as an answer to the question [of ] how the moral order is maintained.
35. That, however, is the purpose of Buddha’s Law
of Kamma.
36. The Law of Kamma has to do only with the question
of general moral order. It has nothing to do with the fortunes or misfortunes
of an individual.
37. It is concerned with the maintenance of the
moral order in the universe.
38. It is because of this that the law of Kamma
is a part of Dhamma.
Buddha was asked, “What have you gained by Meditation?”
He replied “Nothing!”
“However, Buddha said, let me tell you what I lost:
Anger,
Anxiety,
Depression,
Insecurity,
Fear of Old Age and Death”
Let us Do good. Purify mind -
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Slamming the Citizenship (Amendment) Bill, Bahujan Samaj Party supremo
Mayawati on Thursday said the Bill, brought in hurriedly by the Centre,
was completely divisive and unconstitutional. The BSP president said to
grant citizenship on the basis of religion and discriminate among the
citizens on the basis of religion, etc was a step completely against the
desire and basic structure of Dr Bhimrao Ambedkar’s humanitarian and
secular constitution. The BSP does not agree to the present form of this
Bill.
She did not approve violence and said BSP cadres will not
hit the streets as there was a Emergency like situation.She advised
people to protest by writing.
Ms Mayawati said rather than
imposing the Bill, brought in a very unconstitutional and immature
manner, much like demonetisation and the Goods and Services Tax (GST),
the Centre should re-think on the matter. It should be sent to a
Parliamentary Committee for better discussions and deliberations so that
the Bill can be presented before the people of the country in a
constitutional manner.
The BSP chief said she wanted to make it
clear that if the Union government takes the right and suitable
decisions according to the Indian Constitution in the country and public
interest, they will rise above party-based politics and support the
Centre.
Further, the BSP honcho said her party has always had a
clear stand that if a policy is made after respecting believers of every
caste, community and religions, by not indulging in narrow politics, it
will be supported. If its the opposite case though, her oppose will
firmly oppose it.
The present Citizenship (Amendment) Bill has
many flaws and the Centre, for removing the same, should deliberate and
discuss the matter with all the parties before bringing it in Parliament
so that the various, serious apprehensions regarding it are resolved.
(UNI)
“The stand taken by the party chief vis-a-vis the
Citizenship (Amendment) Bill was praised, and that there is positive
discussion among people regarding the stand taken by the party,” the
statement issued by the BSP said.
“Citizenship in the name of
religion and discrimination in the name of religion of the citizens
through it is totally against the basic structure of the humanitarian
and secular Constitution of Dr. Bhimrao Ambedkar,” she had said.
“Instead of forcing this Bill, like demonetisation and GST, the central government should review it,” she said.
“It should be sent to a parliamentary committee for better
deliberations so that this Bill could come before people in a proper
manner that is in consonance with the Constitution,” the BSP chief had
said.
Comments:
She is a strong lady of 99.9% All
Aboriginal Awakened Societies for Sarvajan Hithaya Sarvajan Sukhaya i.e
for the welfare, happiness and peace for all societies & a good
administrator. As CM of UP she distributed wealth of the State equally
among all sections of the society as enshrined in the Constitution with
her excellent administration and became the PM of this country. This was
not tolerated by just 0.1% intolerant, violent, militant, number one
terrorists of the world, cunning, crooked, ever shooting, mob lynching,
lunatic, mentally retarded, timid, foreigners from BENE ISRAEL CHITPAVAN
BRAHMINS of Rowdy/Rakshasa Swayam Sevaks (RSS) hence gobbled the Master
Key through the slaves, stooges, chamchas, chelas, bootlickers, own
mother’s flesh eaters, Murderer of democratic institution and Master of
diluting institutions (Modi) by tampering the filthy fraud EVMs.
Hence the solution is to Capturing the Master Key
Babasaheb Dr B.R Ambedkar has said that “political power is the master
key using which you can open all the doors of your progress and self
respect”.
If Foreigners from Bene Israel chitpavan brahmins of
Rowdy/Rakshasa Swayam Sevaks (RSS) can call this as manusmriti manuvad
hindutva land why can not we declare this land as PRABUDDHA BHARAT for
the benefit of AllAboriginal Societies ?
As we were Buddhists, are Buddhists and continue to be Buddhists.
All Aboriginal Awakened Societies have started writing in the social media demanding : 1.Ballot papers to be used in elections instead of the filthy fraud EVMs 2. Foreigners from BENE ISRAEL chitpavan brahmins of Rowdy/Rakshasa Swayam Sevaks (RSS) to be forced to quit PRABUDDHA BHARAT.
3. Action to be taken on the ex CJI sathasivam who committed a grave
error of judgement by ordering that the EVMs have to be replaced in a
phased manner where the question of replacement in itself amounted to
agreeing thet the EVMs are tamperable.Action to be taken on the ex CEC
sampath who suggested for replacement of EVMs in phased manner becaust
it cost Rs 1600 crore at that time. 4. Stringent action have to be
initiated on all the fchiefs of four pillars of democracy who have
become slaves, stooges, chamchas, chelas, bootlickers of chitpavan
brahmins. When the issues were attempted to e-file in Supreme
Court, its website did not work. Did not get reply when attempted to
write to the CJI. Therefore, the only alternative is to propagate through the social media.
https://www.huffingtonpost.in/…/rss-terrorist-organisatio_n… RSS India’s Number One Terrorist Organisation
Volunteers of the militant Hindu group Rashtriya Swayamsevak Sangh
(RSS) participate in a three-day workers camp on the outskirts of
Ahmadabad, India, Saturday, Jan. 3, 2015. The RSS, parent organization
of the ruling Bharatiya Janata Party, combines religious education with
self-defense exercises. The organization has long been accused of
stoking religious hatred against Muslims. (AP Photo/Ajit Solanki)
BJP’s ideological mentor, RSS as India’s ‘number one terrorist organisation’.
According to a report in The Times Of India, “RSS activists have been
chargesheeted in at least 13 cases of terror acts in which RDX has been
used. If organisations like Bajrang Dal are taken into the account, then
the number of such cases goes up to 17.”
The incidents of 2007
Mecca Masjid bombing in Hyderabad, the 2006 and 2008 Malegaon blasts in
Maharashtra and the 2007 Samjhauta Express bombings among others, “The
RSS is India’s number one terrorist organisation, there is no doubt on
this.”
The “terror group” has nothing to do with which party is in the power.
“Intolerance has been going on for a long time. There have been many severe bigger incidents earlier.
Intelligence Bureau (IB) was behind the killing of Hemant Karkare who
was investigating the involvement of Hindu radicals in terror acts.
Karkare was killed during the Mumbai terror attack in 2008..
“There is clinching evidence about the IB’s involvement but all efforts
to establish that have been defeated. Efforts to call for an independent
probe have always been defeated. Unless there is a massive public
movement, this will never be established,” Sensational claims is in the
book “Who Killed Karkare”.
Just 0.1% intolerant, violent,
militant, number one terrorists of the world, ever shooting, mob
killing, cunning crooked, lunatic, mentally retarded FOREIGNERS from
BENE ISRAEL chitpavan brahmins of Rowdy/Rakshasa Swayam Sevaks (RSS)
remotely controlling as ideological mentor the Bevakoof Jhoothe
Psychopaths (BJP) who gobbled the Master Key by tampering the filthy
fraud EVMs to win elections by the Murderer of democratic institutions
and Master of diluting institutions (Modi).
“Modi is a Terrorist” Slams the Ears of Indians in The USA
New York: Sentence “Modi is a Terrorist” hitting the ears of Indians
living in the United States. India is a Terrorist country which is
killing innocent Kashmiri Muslims for 70 years. These sentences are
chanting on most of the countries.
The world was told that Narendra Modi is a Terrorist and he is doing state terrorism in Jammu and Kashmir.
The world was told that Narendra Modi is a Terrorist and he is doing state terrorism in Jammu and Kashmir.
American people came to know that prime minister Modi is a Terrorist
who had killed more than 2000 people in Gujrat and he was banned from
travelling to the US because of his terror activities in Gujrat and
India. Modi is a life member of the hindutva terrorist organisation “The
RSS” which is based on Hitler’s ideology of Superior manusmriti
hindutva which says chitpavan brahmins as 1st rate athmas (souls), the
kshatrias, vysias, shudras as 2nd,3rd,4th rate souls and the aboriginal
SC/STs have no souls so that all sorts of atrocities could be committed
on them.But the Buddha never believed in any soul. He said all are
equal. Therefore, Dr. B.R. Ambedkar returned back to his original home
Buddhism along with all aboriginal awakened societies and the process
continues.
US Court Of Southern Texas Summons Narendra Modi And Amit ShahUS Court Of Southern Texas Summons Narendra Modi And Amit Shah
Houston: A District court in the United States (US) has summoned Indian
Modi and Amit Shah on Human rights violations in Jammu and Kashmir.
According to details the summon against Modi, Amit Anilchandra Shah and
Indian Army commander in Jammu and Kashmir Lt Gen Kanwar jeet Singh
Dhillon were issued on September 19, 2019, by the district court of
Southern Texas, United States.
A petition was filed against the
atrocities being committed against innocent Kashmiris in the occupied
Kashmir. The Courts asked all three to explain their role in Gross Human
rights abuses in Jammu and Kashmir. In the case of failing to submit
and answer, A judgement by default will be entered against them. Modi is
going to United States this week to attend 74th General convention of
United Nations General Assembly.
People of Jammu and Kashmir are
still under siege for 48th consecutive day by Indian military. More than
60,000 Extra troops were deployed in Indian occupied Kashmir in the
beginning of August, which was already the most militarized area in the
world since decades. After the deployment of these extra troops in the
valley, the total number of Indian military troops reaches upto 800,000.
India took these steps to crush the reaction of Kashmiri people after
revoking Article 35A and Article 370 of Indian constitution on August 5.
These two articles were giving a special status to Jammu and Kashmir.
People of Kahsmir are under curfew since August 5, 2019, and all
communication with the rest of the world were cut off by Indian Army.
Even the international reporters were not allowed to enter the valley.
People accused the government for a massive genocide in Kashmir in
efforts to change the demographics of the region.
In past few
decades more than 95 thousands innocent Kashmiri were killed and
thousands of women were rsped by Indian Army. But the ratio of human
rights violations is on the peak since the latest steps of the
government to crush the freedom moment of Kahsmiri people.
There
must be a massive movement by All Aboriginal Awakened Societies
including the SC/STs/OBCs/Religious Minorities/the non-chitpavan
brahmins who are the aboriginals of PRABUDDHA BHARAT to force the
chitpavan brahmins to quit PRABUDDHA BHARAT to save Universal Adult
Franchise, Liberty, Equality, Fraternity as enshrined in our Marvelous
Modern Constitution for the welfare, happiness and peace of all
societies and for them to attain Eternal Bliss as Final Goal. They are
according to https://prearyan.blogspot.com/2017/07/rss-guys-are-not-even-hindus-one-group.html
RSS guys are not even Hindus? /One group converted to Hinduism as chitpavan brahmins, the other remained Jewish or Bene Israel
People are finding the truth now. Power of western freedom and platforms
to research and communicate truth as it is- from people to people
without any perverted intermediary. Thanks Jose Kissinger. Your time and
energy is energizing. We are the beneficiaries of your research and
knowledge. For Tamils, four other stalwarts to follow are Anthony
இன்று
யூதன் என சொல்லிக்கொள்ளும் யூதனில் 98% யூதனே கிடையாது, அதுபோல
இந்துக்களின் காவலன் என சொல்லிக்கொள்ளும் RSS ன் தோற்றுவிப்பாளர்கள்
இந்துக்களே கிடையாது.
98% யூதர்கள் ஹஸாரியர்கள், செமிடிக் (சேம் மின் சந்ததி) இனக்குழுவே கிடையாது. RSS நிறுவனர்கள் இந்த ஹஸாரியர்களே!
According to Bene Israeli myth, the chitpavan and Bene Israel are descendants from a group of 14 people
shipwrecked off the Konkan coast. One group converted to Hinduism as
Chitpavan Brahmins, the other remained Jewish or Bene Israel.
Some of
the prominent figures in the Hindu reform movements of the 19th and 20th
centuries came from the Chitpavan Brahmin community. These included
Dhondo Keshav Karve, Justice Mahadev Govind Ranade, Vinayak
Damodar Savarkar, Gopal Ganesh Agarkar, Vinoba
Bhave.Wolpert, Stanley A. (April 1991). Tilak and Gokhale:
Revolution and Reform in the Making of Modern India. Oxford: Oxford
University Press. p. 32. ISBN 978-0195623925.
Some of the
strongest resistance to change also came from the very same
community.The vanguard and the old guard clashed many times. D. K. Karve
was ostracised. Even Tilak offered penance for breaking caste or
religious rules.One was for taking tea at Poona Christian mission in
1892 and the second was going overseas to England in The chitpavan community includes two major politicians in the Gandhian
tradition: Gopal Krishna Gokhale whom Gandhi acknowledged as a
preceptor, and Vinoba Bhave, one of his outstanding disciples. Gandhi
describes Bhave as the Jewel of his disciples, and recognized Gokhale as
his political guru. However, strong opposition to Gandhi also came from
within the chitpavan community. V D Savarkar, the founder of the Hindu
nationalist political ideology hindutva, was a chitpavan brahmin.
Several members of the Chitpavan community were among the first to
embrace the Hindutva ideology, which they thought was a logical
extension of the legacy of the Peshwas and caste-fellow Tilak. These
Chitpavans felt out of place with the Indian social reform movement of
Mahatama Phule and the mass politics of Mahatama Gandhi. Large numbers
of the community looked to Savarkar, the Hindu Mahasabha and finally the
RSS.Nathuram godse who murdered gandhi was also a chitpavan brahmin.
Inspired by Zionism, Savarkar believed that Hindus and Jews
shared a history of oppression at the hands of Muslims, and that both
deserved redress. “It must be emphasized that speaking historically, the
whole of Palestine has been, from at least 2,000 years before the birth
of the Muslim prophet, the national home of the Jewish people,”
Savarkar said. In hindutva (published in 1923), he underlined his
support for the Zionist cause. ‘If the Zionists’ dreams were realized,
if Palestine became a Jewish state, it would gladden us almost as much
as our Jewish friends.’….
Babasaheb Dr B.R Ambedkar has said that “political power is the master
key using which you can open all the doors of your progress and self
respect”.
If Foreigners from Bene Israel chitpavan brahmins of
Rowdy/Rakshasa Swayam Sevaks (RSS) can call this as manusmriti manuvad
hindutva land why can not we declare this land as PRABUDDHA BHARAT for
the benefit of AllAboriginal Societies ?
As we were Buddhists, are Buddhists and continue to be Buddhists.
All Aboriginal Awakened Societies have started writing in the social media demanding : 1.Ballot papers to be used in elections instead of the filthy fraud EVMs 2. Foreigners from BENE ISRAEL chitpavan brahmins of Rowdy/Rakshasa Swayam Sevaks (RSS) to be forced to quit PRABUDDHA BHARAT.
3. Action to be taken on the ex CJI sathasivam who committed a grave
error of judgement by ordering that the EVMs have to be replaced in a
phased manner where the question of replacement in itself amounted to
agreeing thet the EVMs are tamperable. Action to be taken on the ex CEC
sampath who suggested for replacement of EVMs in phased manner becaust
it cost Rs 1600 crore at that time. 4. Stringent action have to be
initiated on all the fchiefs of four pillars of democracy who have
become slaves, stooges, chamchas, chelas, bootlickers of chitpavan
brahmins. When the issues were attempted to e-file in Supreme Court,
its website did not work. Did not get reply when attempted to write to
the CJI. Therefore, the only alternative is to propagate through the social media.
https://news.webindia123.com/…/…/India/20100828/1575461.html RSS favours paper ballots, EVMs subjected to public scrutiny New Delhi | Saturday, Aug 28 2010 IST
Joining the controversy regarding the reliablity of Electronic Voting
Machines (EVMs) which have been questioned by political parties, the RSS
today asked the Election Commission (EC) to revert back to tried and
tested paper ballots and subject EVMs to public scrutiny whether these
gadgets are tamper proof. In an editorial titled ‘Can we trust our
EVMs?’, The Organiser, the RSS mouthpiece, noted it was a fact that till
date an absolutely tamper-proof machine had not been invented and
credibility of any system depends on ‘transparency, verifiability and
trustworthiness’ than on blind and atavistic faith in its infallibility.
The issue is not a ‘private affair’ and it involves the future of
India. Even if the EVMs were genuine, there was no reason for the EC to
be touchy about it, the paper commented. The Government and the EC can’t
impose EVMs as a fait accompli on Indian democracy as the only option
before the voter. There were flaws like booth capturing, rigging, bogus
voting, tampering and ballot paper snatching in the ballot paper system
of polling leading the country to switch over to the EVMs and all these
problems were relevant in EVMs too. Rigging was possible even at the
counting stage. What made the ballot papers voter-friendly was that all
aberrations were taking place before the public eye and hence open for
corrections whereas the manipulations in the EVMs is entirely in the
hands of powers that be and the political appointees manning the sytem,
the paper commented. The EVM has only one advantage — ’speed’ but that
advantage has been undermined by the staggered polls at times spread
over three to four months. ‘’This has already killed the fun of the
election process,'’ the paper noted. Of the dozen General Elections held
in the country, only two were through the EVMs and instead of
rationally addressing the doubts aired by reputed institutions and
experts the Government has resorted to silence its critics by
‘intimidation and arrests on false charges’, the paper observed,
recalling the arrest of Hyederabad-based technocrat Hari Prasad by the
Mumbai Police. Prasad’s research has proved that the EVMs were
‘vulnerable to fraud’. The authorities want to send a message that
anybody who challenges the EC runs the risk of persecution and
harassment, the RSS observed. Most countries around the world looked at
the EVMs with suspicion and countries like the Netherlands, Italy,
Germany and Ireland had all reverted back to paper ballots shunning EVMs
because they were ‘easy to falsify, risked eavesdropping and lacked
transparency’. Democracy is too precious to be handed over to whims or
an opaque establishment and network of unsafe gizmos. ‘’For the health
of Indian democracy it is better to return to tried and tested methods
or else elections in future can turn out to be a farce,'’ the editorial
said.
Joining
the controversy regarding the reliablity of Electronic Voting Machines
(EVMs) which have been questioned by political parties, the RSS today
asked the Election Commission (EC) to revert back to tried and…
AWAAZ INDIA TV 948K subscribers Dr. Bhau Lokhande on Manusmruti Dahan Din Category Entertainment https://velivada.com/…/25th-december-manusmriti-dahan-diwa…/ 25th December – Manusmriti Dahan Diwas – Real victory of good over evil [Video] Dr. Ambedkar burnt Manusmriti (Book of Inequality) in 1927 12360388_1732399683656466_5818865210685342343_n 553287_10154474180342942_4979089188846338091_n Proper place of manusmriti
Manusmriti burnt by Buddha Mahila Sangha, Hyderabad. manusmriti burnt by Buddha Mahila Sangha, Hyderabad Activists of the Dalit Hakkula Parirakshana Samiti burnt copies of Manusmriti
Activists of the Aboriginal Awakened SC/ST Hakkula Parisakshana Samiti burnt copies of manusmriti
Dr. Ambedkar burnt Manusmriti (Book of Inequality) on 25th December, 1927. Watch this video to understand why he burnt it.
[Video] Dr. Ambedkar burnt Manusmriti (Book of Inequality) in 1927
Read also – 25th December – Manusmruti Dahan (Burning of Manusmruti )
For the whole world of All Aboriginal Awakened Societies including
SC/STs/OBCs/Religious Minorities/non-chitpavan brahmins, it is an
important day as “Manu Smruti Dahan Din”, as it was on this day in 1927
that Manusmruti was publicly burned by Dr. Ambedkar, during the
“Maha-Sangharsha” of Mahad Satyagraha, and is an important mile stone in
All Aboriginal Awakened Societies including SC/STs/OBCs/Religious
Minorities/non-chitpavan brahmins struggle against chitpavan brahmanism.
Let us all remember this day with pride and burn manusmriti online till
all the FOREIGNERS from BENE ISRAEL chitpavan brahmins of
Rowdy/Rakshasa Swayam Sevaks (RSS) quit PRABUDDHA BHARAT.
Watch Video – Dr. Ambedkar burnt Manusmriti (Book of Inequality) in 1927
Manuvadi chitpavan brahmins had arranged that Ambedkar does not get a
ground for meeting, but a Muslim gentleman, Mr. Fattekhan, gave his
private land. They had arranged that no supplies of food, water or
anything else could be bought, so everything was brought from outside by
our men. The volunteers had to take a vow of five items:
1. I do not believe on Chaturvarna based on birth.
2. I do not believe in caste distinctions.
3. I believe that untouchability is an anathema on hindutva and I will honestly try my best to completely destroy it.
4. Considering that there is no inequality, I will not follow any
restrictions about food and drink among at least all hinduvites.
5. I believe that untouchables must have equal rights in temples, water sources, schools and other amenities.
Read also – 25th December – Manusmriti Dahan Diwas – Real victory of good over evil
Dr. Ambedkar came from Bombay by boat “Padmavati” via Dasgaon port,
instead of Dharamtar, though it is longer distance, because in the event
of boycott by bus owners, they could walk down five miles to Mahad.
Some people later tried to say that Dr. Ambedkar decided to burn
manusmruti at the eleventh hour, as he had to withdraw the programme of
drinking water from Chavadar Tank under court orders and persuasion by
the Collector. That is not true, because right in front of the pendal of
the meeting a “vedi” was created beforehand to burn manusmruti. Six
people were labouring for two days to prepare it. A pit six inches deep
and one and half foot square was dug in, and filled with sandle wood
pieces. On its four corners, poles were erected, bearing banners on
three sides. Banners said,
1. “manusmruti chi dahan bhumi”, i.e. Crematorium for manusmruti.
2. Destroy Untouchability and
3. Bury the chitpavan brahmanism.
On 25th December, 1927, at 9 p.m., the book of manusmruti was kept on
this and burned at the hands of Bapusahib Sahastrabuddhe and another
five six aboriginal SC/ST awakened sadhus.
At the meeting there was Babasahib’s historical speech. The main points of speech:
We have to understand why we are prevented from drinking water from
this tank. He explained Chaturvarna ( chitpavan brahmins as 1st rate
athmas(souls0, kshatrias, vysias, shurdas as 2nd, 3rd,4th rate souls and
the aboriginal ati shudras the SC/STs having no souls so that all sorts
of atrocities could ne committed on them. But the Buddha never believed
in any soul. he said all are equal.Hence we were Buddhists, are
Buddhists and will cintinue to be Buddhists.), and declared that our
struggle is to destroy the fetters of Chaturvarna, this was the starting
point of the struggle for equality. He compared that meeting with the
meeting of 24th Jan. 1789, when Loui XVI of France had called a meeting
of French peoples representatives. This meeting killed king and queen,
harassed and massacred the upper classes, remaining were banished,
property of the rich was confiscated, and it started a fifteen year long
civil war. People have not grasped the importance of this Revolution.
This Revolution was the beginning of the prosperity of not only France
but whole of Europe and has revolutionized the whole World. He explained
French Revolution in detail. He then explained that our aim is not only
to remove untouchabilty but to destroy chaturvarna, as the root cause
lies there. He explained how Patricians deceived Plebeians in the name
of religion. The root of untouchabilty lies in prohibition of
inter-caste marriages, that we have to break, he thundered. He appealed
to higher varnas to let this “Social Revolution” take place peacefully,
discard the sastras, and accept the principle of justice, and he assured
them peace from our side. Four resolutions were passed and a
Declaration of Equality was pronounced. After this manusmruti was burned
as mentioned above.
There was a strong reaction in chitpavan
brahmanical press, Babasahib was called “Bheemaasura” by one paper. Dr.
Ambedkar justified the burning of manusmruti in various articles. He
ridiculed those people that they have not read the manusmruti, and
declared that we will never accept it. For those who say it is an
outdated booklet so why give importance to it, he invited attention to
atrocities on SC/STs and said, these are because hindutvaites are
following this book. And further asked, if it is outdated, how does it
matter to you if somebody burns it. For those who enquire, what is
achieved by SC/STs by burning it, he retorted, what M. Gandhi achieved
by burning foreign clothes, what was achieved by burning
“Dnyana-prakash” which published about marriage of Khan-Malini, what was
achieved by those who burned Miss Mayo’s book “Mother India” in New
York, what was achieved by boycotting Simon Commission formed to frame
political reforms? These were the forms of registering the protests, so
was ours against manusmruti.
He further declared, that if
unfortunately, this burning of Manusmruti does not result in destruction
of “chitpavan brahmanya”, we will have to either burn the “chitpavan
brahmanya-grast” people (i.e. affected by chitpavan brahmanism), or
renounce hindutva.
KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL
And what, monks, is the Nibbana element with residue remaining?
Someone who has set out in the vehicle of a Bodhisattva should decide that ‘I must lead all the beings to nibbana, into that realm of nibbana which leaves nothing behind’. What is this realm of nibbana which leaves nothing behind ?
“Nothing can give real happiness as [can] Nibbana.” So said the Buddha
That the passions are like burning
fire was the text of a sermon which the Buddha delivered to the Bhikkus
when he was staying in Gaya. This is what he said: “All things, O Bhikkus, are on fire. And what, O Priests, are all these things which are on fire?
“The eye, O Bhikkus, is on fire; forms are on fire;
eye-consciousness is on fire; impressions received by the eye are on
fire; and whatever sensation, pleasant, unpleasant, or indifferent,
originates in dependence on impression received by he type, that also is
on fire.”
“And with what are these on fire?”
“With the. fire of passion, say I, with the fire of hatred, with the
fire of infatuation; with birth, old age, death, sorrow, lamentation,
misery, grief and despair are they on fire.”
“The ear is on
fire; sounds are on fire; the nose is on fire; odours are on fire; the
tongue is on fire; tastes are on fire; the body is on fire; ideas are
on fire; and whatever sensation, pleasant, unpleasant, or indifferent,
originates in dependence on impression received by the mind, that also
is on fire.
“And with what are these on fire?”
“With the fire of passion, say I; with the fire of hatred; with the fire
of infatuation; with birth, old age, death, sorrow, lamentation,
misery, grief, and despair are they on fire.”
“Perceiving
this, O Bhikkus, the learned and noble [person] conceives an aversion.
And in conceiving this aversion, he becomes divested of passion, and by
the absence of passion he becomes free, and when he is free he becomes
aware that he is free.”
This the Buddha has made clear in a sermon delivered to the Bhikkus in which he said:
“Excited by greed (lobha), brothers, furious with anger (dosa),
blinded by delusion (moha), with mind overwhelmed, with mind enslaved,
men reflect upon their own misfortune, men reflect upon the misfortune
of others, men experience mental suffering and anguish.
”If,
however, greed, anger and delusion are done away [with], men reflect
neither upon their own misfortune nor on mental suffering and anguish. ”Thus, brothers, is Nibbana visible in this life and not merely
in the future–inviting, attractive, accessible to the wise disciple.”
Nibbana names the transcendent and singularly ineffable freedom that stands as the final goal of all the Buddha’s teachings.
“This is peace, this is exquisite — the resolution of all fabrications, the relinquishment of all acquisitions, the ending of craving; dispassion; cessation; Nibbana.”
— AN 3.32
There’s no fire like passion,
no loss like anger,
no pain like the aggregates,
no ease other than peace.
Hunger: the foremost illness.
Fabrications: the foremost pain.
For one knowing this truth
as it actually is,
Unbinding
is the foremost ease.
Freedom from illness: the foremost good fortune.
Contentment: the foremost wealth.
Trust: the foremost kinship.
Unbinding: the foremost ease.
“There is that dimension where there is neither earth, nor water, nor
fire, nor wind; neither dimension of the infinitude of space, nor
dimension of the infinitude of consciousness, nor dimension of
nothingness, nor dimension of neither perception nor non-perception;
neither this world, nor the next world, nor sun, nor moon. And there, I
say, there is neither coming, nor going, nor stasis; neither passing
away nor arising: without stance, without foundation, without support
[mental object]. This, just this, is the end of stress.”
“There is, monks, an unborn — unbecome — unmade — unfabricated. If
there were not that unborn — unbecome — unmade — unfabricated, there
would not be the case that emancipation from the born — become — made —
fabricated would be discerned. But precisely because there is an unborn —
unbecome — unmade — unfabricated, emancipation from the born — become —
made — fabricated is discerned.”
Where water, earth, fire, & wind have no footing:
There the stars do not shine,
the sun is not visible,
the moon does not appear,
darkness is not found.
And when a sage,
a brahman through sagacity,
has known [this] for himself,
then from form & formless,
from bliss & pain,
he is freed.
One’s first breakthrough to Nibbana puts an end to so much suffering
Then the Blessed One, picking up a little bit of dust with the tip of
his fingernail, said to the monks, “What do you think, monks? Which is
greater: the little bit of dust I have picked up with the tip of my
fingernail, or the great earth?”
“The great earth is far greater, lord. The little bit of dust the
Blessed One has picked up with the tip of his fingernail is next to
nothing. It’s not a hundredth, a thousandth, a one hundred-thousandth —
this little bit of dust the Blessed One has picked up with the tip of
his fingernail — when compared with the great earth.”
“In the same way, monks, for a disciple of the noble ones who is consummate in view, an individual who has broken through [to stream-entry],
the suffering & stress that is totally ended & extinguished is
far greater. That which remains in the state of having at most seven
remaining lifetimes is next to nothing: it’s not a hundredth, a
thousandth, a one hundred-thousandth, when compared with the previous
mass of suffering. That’s how great the benefit is of breaking through
to the Dhamma, monks. That’s how great the benefit is of obtaining the
Dhamma eye.”
“In that case, Master Gotama, he does not reappear.”
“‘Does not reappear,’ Vaccha, doesn’t apply.”
“…both does & does not reappear.”
“…doesn’t apply.”
“…neither does nor does not reappear.”
“…doesn’t apply.”
“How is it, Master Gotama, when Master Gotama is asked if the monk
reappears… does not reappear… both does & does not reappear…
neither does nor does not reappear, he says, ‘…doesn’t apply’ in each
case. At this point, Master Gotama, I am befuddled; at this point,
confused. The modicum of clarity coming to me from your earlier
conversation is now obscured.”
“Of course you’re befuddled, Vaccha. Of course you’re confused. Deep,
Vaccha, is this phenomenon, hard to see, hard to realize, tranquil,
refined, beyond the scope of conjecture, subtle, to-be-experienced by
the wise. For those with other views, other practices, other
satisfactions, other aims, other teachers, it is difficult to know. That
being the case, I will now put some questions to you. Answer as you see
fit. What do you think, Vaccha: If a fire were burning in front of you, would you know that, ‘This fire is burning in front of me’?”
“…yes…”
“And suppose someone were to ask you, Vaccha, ‘This fire burning in
front of you, dependent on what is it burning?’ Thus asked, how would
you reply?”
“…I would reply, ‘This fire burning in front of me is burning dependent on grass & timber as its sustenance.’”
“If the fire burning in front of you were to go out, would you know that, ‘This fire burning in front of me has gone out’?”
“…yes…”
“And suppose someone were to ask you, ‘This fire that has gone out in
front of you, in which direction from here has it gone? East? West?
North? Or south?’ Thus asked, how would you reply?”
“That doesn’t apply, Master Gotama. Any fire burning dependent on a
sustenance of grass and timber, being unnourished — from having consumed
that sustenance and not being offered any other — is classified simply
as ‘out’ (unbound).”
“Even so, Vaccha, any physical form by which one describing the
Tathagata would describe him: That the Tathagata has abandoned, its root
destroyed, made like a palmyra stump, deprived of the conditions of
development, not destined for future arising. Freed from the
classification of form, Vaccha, the Tathagata is deep, boundless, hard
to fathom, like the sea. ‘Reappears’ doesn’t apply. ‘Does not reappear’
doesn’t apply. ‘Both does & does not reappear’ doesn’t apply.
‘Neither reappears nor does not reappear’ doesn’t apply.
“Any feeling… Any perception… Any mental fabrication…
“Any consciousness by which one describing the Tathagata would
describe him: That the Tathagata has abandoned, its root destroyed, made
like a palmyra stump, deprived of the conditions of development, not
destined for future arising. Freed from the classification of
consciousness, Vaccha, the Tathagata is deep, boundless, hard to fathom,
like the sea.”
In
the Buddhist tradition, Nibbana has commonly been interpreted as the
extinction of the “three fires”, or “three poisons”, passion (raga), aversion (dvesha) and ignorance (moha or avidyā). When these fires are extinguished, release from the cycle of rebirth (saṃsāra) is attained.
Nibbana has also been deemed in Buddhism to be identical with anatta (non-self) and sunyata
(emptiness) states.In time, with the development of Buddhist doctrine,
other interpretations were given, such as the absence of the weaving (vana) of activity of the mind, the elimination of desire, and escape from the woods, cq. the five skandhas or aggregates.
Buddhist scholastic tradition identifies two types of nibbana: sopadhishesa-nibbana (nibbana with a remainder), and parinibbana or anupadhishesa-nibbana
(nibbana without remainder, or final nibbana).The founder of Buddhism,
the Buddha, is believed to have reached both these states.
Nibbana, or the liberation from cycles of rebirth, is the highest aim of the Theravada tradition. In the Mahayana tradition, the highest goal is Buddhahood, in which there is no abiding in Nibbana. Buddha helps liberate beings from saṃsāra
by teaching the Buddhist path. There is no rebirth for Buddha or people
who attain Nibbana. But his teachings remain in world for a certain
time as a guidance to attain Nibbana.
Buddha was asked, “What have you gained by Meditation?”
He replied “Nothing!”
“However, Buddha said, let me tell you what I lost:
Anger,
Anxiety,
Depression,
Insecurity,
Fear of Old Age and Death”
Let us Do good. Purify mind -
‘The gift of Dhamma excels all other gifts – sabba danam dhamma
danam jinati’ at 668, 5A main Road, 8th Cross, HAL 3rd Stage, Bangalore-
Magadhi Karnataka State -PRABUDDHA BHARAT
through http://sarvajan.ambedkar.org
runs
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Hithaya Sarvajan Sukhaya i.e for the welfare, happiness and Peace for
all societies and to attain Eternal Peace as Final Goal
Capturing the Master Key
Babasaheb
Dr B.R Ambedkar has said that “political power is the master key using
which you can open all the doors of your progress and self respect”.
If
Foreigners from Bene Israel chitpavan brahmins of Rowdy/Rakshasa Swayam
Sevaks (RSS) can call this as manusmriti manuvad hindutva land why can
not we declare this land as PRABUDDHA BHARAT for the benefit of All
Aboriginal Societies ?
As we were Buddhists, are Buddhists and continue to be Buddhists.
99.9%
All Aboriginal Awakened Societies will force the chitpavan brahmins to
quit PRABUDDHA BHARAT with Ballot Papers to save Universal Adult
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25th December – Manusmriti Dahan Diwas – Real victory of good over evil
Pain is a Gift Instead of avoiding it, Learn to embrace it. Without pain, there is no growth
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Forest Dhamma Talks 2.56K subscribers “Follow the signs to Nibbana” – How can we describe Nibbana?— Start (0:47) - Talk(1:39) – afterTalk (40:05)
A Dhamma talk in English given by Ajahn Martin Piyadhammo on the 31st
of October 2018 in the Forest monastery of Phu Khongtong - Thailand
(1440p)
All Dhamma Talks (MP3) from Ajahn Martin on http://www.forestdhammatalks.org/en/a… All Videos on http://www.forestdhammatalks.org/en/a… Video Playlist “All Dhamma Talks in English” https://www.youtube.com/playlist?list… Category Education छ्लस्सिचल् षन्स्क्रित् छ्लस्सिचल् षन्स्क्रित् निर्व्āṇअ (निर्वाण) Fरेए Oन्लिने णीBBआणा टृआईणीण्ङ् fरोम्
Kऊषःईणाऋआ णीBBआणा Bःऊंई Pआङ्Oडा -Pआटः ट्O आट्टाईण् PEआछ्E ब्लोwइन्ग्
ओउत्, एxतिन्गुइस्हिन्ग्, लिबेरतिओन् अन्द् Eट्EऋणाL BLईष्ष् आष् FईणाL
ङ्OआL आन्द् wहत्, मोन्क्स्, इस् थे णिब्बन एलेमेन्त् wइथ् रेसिदुए रेमैनिन्ग्?
षोमेओने wहो हस् सेत् ओउत् इन् थे वेहिच्ले ओf अ Bओधिसत्त्व स्होउल्द्
देचिदे थत् ‘ई मुस्त् लेअद् अल्ल् थे बेइन्ग्स् तो निब्बन, इन्तो थत्
रेअल्म् ओf निब्बन wहिच्ह् लेअवेस् नोथिन्ग् बेहिन्द्’. Wहत् इस् थिस्
रेअल्म् ओf निब्बन wहिच्ह् लेअवेस् नोथिन्ग् बेहिन्द् ? “णोथिन्ग् चन् गिवे रेअल् हप्पिनेस्स् अस् [चन्] णिब्बन.” षो सैद् थे Bउद्ध ठत् थे पस्सिओन्स् अरे लिके बुर्निन्ग् fइरे wअस् थे तेxत् ओf अ सेर्मोन् wहिच्ह् थे Bउद्ध देलिवेरेद् तो थे Bहिक्कुस्
wहेन् हे wअस् स्तयिन्ग् इन् ङय. ठिस् इस् wहत् हे सैदः “आल्ल् थिन्ग्स्, O Bहिक्कुस्, अरे ओन् fइरे. आन्द् wहत्, O Pरिएस्त्स्, अरे अल्ल् थेसे थिन्ग्स् wहिच्ह् अरे ओन् fइरे?
https://tenor.com/…/%E0%A6%AC%E0%A6%BE%E0%A6%82%E0%A6%B2%E0… ধ্রুপদী বাংলা- ক্লাসিক্যাল বাংলা, চিত্রনাট্য নিখরচায় নিবলবান প্রশিক্ষণ নিচ্ছেন কুশিনারা নিবানা ভূমি পোগোদা-চূড়ান্ত প্রশান্তি, বায়ু, মুক্তি এবং চূড়ান্ত লক্ষ্য হিসাবে অনন্তকালীন আনন্দ এবং কি, সন্ন্যাসীরা, কি অবশিষ্টাংশের সাথে নিব্বানা উপাদান অবশিষ্ট রয়েছে?
যে কোনও বোধিসত্ত্বের গাড়িতে উঠে এসেছেন তার সিদ্ধান্ত নেওয়া উচিত যে
‘আমাকে অবশ্যই সমস্ত মানুষকে নিব্বার দিকে নিয়ে যেতে হবে, সেই নিব্বানের
রাজ্যে নিয়ে যেতে হবে যা কিছুই বাদ দেয় না’। নিব্বনার এই রাজ্যটি যা
কিছুই পিছনে ফেলে না? “কিছুই কিছুই নিবিবার মতো সত্যিকারের সুখ দিতে পারে না।” তাই বলেছিলেন বুদ্ধ আবেগ জ্বলানোর মতো আগুন হ’ল একটি উপদেশের পাঠ যা বুদ্ধ ভিক্ষুকে দিয়েছিলেন
যখন সে গায়া ছিল। এই তিনি বলেন, কি: “হে ভীক্কাস, সমস্ত কিছুই আগুনে জ্বলছে। হে যাজকগণ, এই সমস্ত জিনিস যা আগুনে রয়েছে?
“হে ভিক্কাস, চোখ আগুনে জ্বলছে; রূপগুলি আগুনে রয়েছে; চক্ষু-চেতনা আগুনে রয়েছে; চোখের দ্বারা প্রাপ্ত ইমপ্রেশনগুলি চালু রয়েছে আগুন; এবং যে কোনও সংবেদন, আনন্দদায়ক, অপ্রীতিকর বা উদাসীন, তিনি টাইপের দ্বারা প্রাপ্ত ছাপের উপর নির্ভরতার উত্পন্ন হয়, এটিও আগুনে। “ “এবং এগুলিতে কী আগুন লাগছে?” “সাথে। আবেগের আগুন, আমি বলি, ঘৃণার আগুনের সাথে with মোহের আগুন; জন্ম, বার্ধক্য, মৃত্যু, দুঃখ, বিলাপ সহ, দুর্দশা, শোক এবং হতাশা তারা আগুনে রয়েছে ” “কান চলছে আগুন; শব্দ আগুনে আছে; নাক জ্বলছে; গন্ধ আগুনে আছে; দ্য জিভ আগুনে আছে; স্বাদ আগুনে আছে; দেহে আগুন লেগেছে; ধারণা হয় আগুনে এবং যে কোনও সংবেদন, আনন্দদায়ক, অপ্রীতিকর বা উদাসীন, মন দ্বারা প্রাপ্ত ছাপের উপর নির্ভরশীলতার উত্স, এটিও আগুন লাগা. “এবং এগুলিতে কী আগুন লাগছে?” “আবেগের আগুনের সাথে, বলুন; ঘৃণার আগুনের সাথে; আগুনের সাথে মোহ জন্ম, বার্ধক্য, মৃত্যু, দুঃখ, বিলাপ সহ, দুর্দশা, শোক এবং হতাশা তারা আগুনে পোড়াচ্ছে ” “perceiving এটি, ভিক্ষুক, বিদ্বান এবং মহিমান্বিত [ব্যক্তি] বিদ্বেষ পোষণ করেন। এবং এই বিদ্বেষটি অনুধাবন করার সময়, তিনি আবেগ থেকে বঞ্চিত হন, এবং দ্বারা by আবেগের অভাবে সে মুক্ত হয়, এবং যখন সে মুক্ত হয় তখন সে হয়ে যায় সচেতন যে তিনি মুক্ত। এই বুদ্ধ ভিক্ষুতে প্রদত্ত একটি খুতবাতে স্পষ্ট করে জানিয়েছিলেন যাতে তিনি বলেছিলেন: “লোভ (লোভা) দ্বারা উচ্ছ্বসিত ভাইয়েরা, ক্রোধে ক্ষিপ্ত (দোসা), মায়া দ্বারা আবৃত (মোহা), মনকে অভিভূত করে, মনকে দাস বানিয়েছে, পুরুষরা তাদের নিজস্ব দুর্ভাগ্য প্রতিফলিত করে, পুরুষরা দুর্ভাগ্যের প্রতিফলন করে অন্যদের মধ্যে, পুরুষরা মানসিক যন্ত্রণা এবং যন্ত্রণা অনুভব করেন। “যদি, যাইহোক, লোভ, ক্রোধ এবং বিভ্রান্তি [দিয়ে] অপসারণ করা হয়, পুরুষরা প্রতিফলিত করে তাদের নিজেদের দুর্ভাগ্য বা মানসিক যন্ত্রণা ও যন্ত্রণার জন্য নয়। ”এইভাবে, ভাইয়েরা, নিববান এই জীবনে দৃশ্যমান এবং কেবল নয় ভবিষ্যতে - আমন্ত্রিত, আকর্ষণীয়, বিজ্ঞ শিষ্যের কাছে অ্যাক্সেসযোগ্য ”” - তাঁর বুধ ও তাঁর ধমায় ডাঃ বি.আর.আম্বেদকর
নিবানা সেই অলৌকিক ও এককভাবে অকার্যকর স্বাধীনতার নাম দিয়েছে যা বুদ্ধের
সমস্ত শিক্ষার চূড়ান্ত লক্ষ্য হিসাবে দাঁড়িয়েছে। “এটি শান্তি, এটি
দুর্দান্ত - সমস্ত মনগড়া বিষয়গুলির সমাধান, সমস্ত অধিগ্রহণের পরিত্যাগ,
তৃষ্ণার অবসান; বৈরাগ্য; শম; Nibbana। “ - এএন 3.32 আবেগের মতো আগুন নেই, রাগের মতো ক্ষতি নেই, সমষ্টিগুলির মতো কোনও ব্যথা নেই, শান্তি ছাড়া অন্য কোন স্বাচ্ছন্দ্য। ক্ষুধা: সর্বাধিক অসুস্থতা। কাপড়: সর্বাধিক ব্যথা। এই সত্য জেনে এক জন্য এটি আসলে যেমন, Unbinding সর্বাধিক স্বাচ্ছন্দ্য। অসুস্থতা থেকে মুক্তি: সর্বাগ্রে সৌভাগ্য। সন্তুষ্টি: সর্বাধিক সম্পদ। আস্থা: সর্বাগ্রে আত্মীয়তা। আনবাইন্ডিং: সর্বাধিক স্বাচ্ছন্দ্য। - ধাপ 202-205 সচেতনদের সাথে জাগ্রত, ক্রমাগত ঝানায় শোষিত, অধ্যবসায়ী, তাদের প্রয়াসে দৃ firm়: তারা আনবাইন্ডিং স্পর্শ করে, অব্যবহৃত সুরক্ষা দাসত্ব থেকে - ডিএইচপি 23 “এমন মাত্রা রয়েছে যেখানে পৃথিবী, জল নেই বা নেই আগুন বা বাতাস; স্থানের অসীমতার মাত্রাও নয়, নাও চেতনা অসীম মাত্রা, বা মাত্রা অজ্ঞতা, না উপলব্ধি বা অ উপলব্ধি না মাত্রা; এই পৃথিবী, না পরের পৃথিবী, না সূর্য, না চাঁদ। এবং সেখানে, আমি বলুন, আসছেনা বা যাচ্ছেন না বা স্ট্যাসিসও নেই; না পাস দূরে বা উত্থাপিত: অবস্থান ছাড়া, ভিত্তি ছাড়াই, সমর্থন ছাড়াই [মানসিক অবজেক্ট] এটাই, মানসিক চাপের সমাপ্তি। - উদ 8.1 “আছে, সন্ন্যাসী, একটি অনাগত - উদ্বেগহীন - নিখরচায় - নিরবিচ্ছিন্ন। যদি সেখানে সেখানে অনাগত - অযৌক্তিক - নিখরচায় - নিরবিচ্ছিন্ন ছিল না জন্মগত থেকে মুক্তি - কেস তৈরি - এমনটি হবে না বানোয়াট বোঝা হবে। তবে অবিকল কারণ একটি অনাগত আছে - unbecome - unmitted - নিরবিচ্ছিন্ন, জন্ম থেকে মুক্তি - হয়ে - তৈরি - বানোয়াট চিহ্নিত করা হয়। “ - উদ 8.3 যেখানে জল, পৃথিবী, অগ্নি এবং বাতাসের কোনও পদক্ষেপ নেই: সেখানে তারা জ্বলজ্বল করে না, সূর্য দৃশ্যমান নয়, চাঁদ দেখা দেয় না, অন্ধকার পাওয়া যায় না। এবং যখন একটি ageষি, বীরত্বের মাধ্যমে ব্রাহ্মণ, নিজের জন্যই এটি জেনে গেছে, তারপর ফর্ম এবং নিরাকার থেকে,
বৌদ্ধ traditionতিহ্যে, নীবানকে সাধারণত “তিনটি আগুন” বা “তিনটি বিষ”,
আবেগ (রাগ), বিদ্বেষ (দ্বেষ) এবং অজ্ঞতা (মোহা বা আভিদ্যা) বিলুপ্তকরণ
হিসাবে ব্যাখ্যা করা হয়। যখন এই অগ্নি নিঃশেষিত হয়, পুনর্জন্ম চক্র থেকে
মুক্তি (সাসসারা) প্রাপ্ত হয়। নিব্বানার প্রথম এক সাফল্য এত ভোগান্তির অবসান ঘটায়
তারপরে ধন্য এক, এর ডগা দিয়ে কিছুটা ধুলো তুলছে তাঁর নখ, সন্ন্যাসীদের বললেন, “সন্ন্যাসীরা কি মনে করেন? যা হলো বৃহত্তর: ধূলির সামান্য বিট আমি আমার টিপসটি নিয়েছি নখ নখ, না পৃথিবী? ” “মহান পৃথিবী অনেক মহান, প্রভু। ধুলো সামান্য কিছু ধন্য তার পাশে তাঁর নখের ডগাটি তুলেছে কিছুই নেই। এটি একশো, এক হাজার, একশো হাজারতম নয় - এই ধূলিকণাটি অল্প পরিমাণে ধার্মিক তার ডগা নিয়েছে তার নখ - মহান পৃথিবীর সাথে তুলনা করা হয়। “একইভাবে, ভিক্ষুগণ, মহৎ লোকদের শিষ্যর জন্য যারা দৃ in়ভাবে বিবেচ্য, একজন ব্যক্তি যিনি [প্রবাহে প্রবেশ] ভেঙেছেন, সম্পূর্ণরূপে শেষ হয়ে যাওয়া এবং নিবারণিত দুর্ভোগ ও মানসিক চাপটি অনেক বেশী. যা সাতটিতে থাকার পরে থেকে যায় of বাকি জীবনকাল কিছুই নাগালের পাশে: এটি একশতম নয়, এ হাজার, একশো হাজারতম, যখন আগেরটির সাথে তুলনা করা হয় ভোগান্তির ভর ভেঙে ফেলার ফলে এটি কতটা দুর্দান্ত ধম্মু, সন্ন্যাসী। এটি লাভ করার ফলে কতটা সুবিধা হয় ধম চোখ। ” - এসএন 13.1 যিনি পুরোপুরি নীব্বানকে উপলব্ধি করেছেন তার কি হবে?
[অ্যাগিভিসসন ভ্যাচাগোত্তা:] “তবে, মাস্টার গোটাম, সন্ন্যাসী যার মন
এইভাবে মুক্তি পেয়েছে: তিনি আবার কোথায় উপস্থিত হবেন?” [বুদ্ধ:] “”
পুনর্বার, ‘ভ্যাচা প্রয়োগ হয় না। “” সেক্ষেত্রে, মাস্টার গোটাম , তিনি
পুনরায় আবির্ভূত হন না। “” ‘পুনরায় প্রদর্শিত হয় না,’ ভ্যাচা প্রয়োগ
হয় না ”” “… দু’টিই আবার উপস্থিত হয় না” “”… প্রয়োগ হয় না ”” “…
প্রয়োগ হয় না।” “এটা কেমন আছে, মাস্টার গোটামা, যখন মাস্টার গোটামাকে
জিজ্ঞাসা করা হয় সন্ন্যাসী কিনা পুনরায় প্রদর্শিত হবে … আবার প্রদর্শিত হবে না … উভয়ই আবার প্রদর্শিত হবে না … না আবার দেখা দেয় না, তিনি বলেন, প্রত্যেকটিতে ‘… প্রয়োগ হয় না’ কেস। এই মুহুর্তে, মাস্টার গোতম, আমি বিস্মিত হই; এই মুহূর্তে, বিভ্রান্ত। আপনার আগের থেকেই আমার কাছে স্পষ্টতার মডিকাম আসছে কথোপকথনটি এখন অস্পষ্ট। “” অবশ্যই আপনি ভীতু হয়ে গেছেন, ভ্যাচ্চা। অবশ্যই আপনি বিভ্রান্ত গভীর, ভ্যাচ্চা, এই ঘটনাটি কি দেখতে শক্ত, উপলব্ধি করা শক্ত, প্রশান্ত, পরিমার্জনযোগ্য, অনুমানের পরিধি ছাড়িয়ে, সূক্ষ্ম, হতে-হতে-অভিজ্ঞ জ্ঞানী. অন্যান্য মতামত, অন্যান্য অনুশীলন, অন্যান্যদের সাথে সন্তুষ্টি, অন্যান্য লক্ষ্য, অন্যান্য শিক্ষক, এটি জানা কঠিন। যে ঘটনাটি হ’ল, আমি এখন আপনাকে কিছু প্রশ্ন করব। উত্তর হিসাবে আপনি দেখুন
মাপসই করা হবে। আপনি কী ভাবেন, ভচ্চা: যদি আপনার সামনে আগুন জ্বলত তবে
আপনি কি জানতেন যে, ‘এই আগুন আমার সামনে জ্বলছে’? “” হ্যাঁ … “” এবং মনে
করুন কেউ আপনাকে জিজ্ঞাসা করছে, ভচ্চা, ‘এই আগুন জ্বলছে আপনার সামনে, এটি জ্বলন্ত কীসের উপর নির্ভরশীল? ’এভাবে জিজ্ঞাসা করা হয়েছিল, কীভাবে হবে
আপনি উত্তর দিন? “” … আমি উত্তর দেব, ‘আমার সামনে জ্বলতে থাকা এই আগুন
জ্বলন্ত ঘাস ও কাঠের উপর নির্ভর করে জ্বলন্ত জীবন্ত হিসাবে’ ‘”" যদি আপনার
সামনে আগুন জ্বলছে তবে আপনি কি জানতেন, ‘আমার সামনে জ্বলতে থাকা এই আগুনটি
বেরিয়ে গেছে’? “” হ্যাঁ … “” এবং মনে করুন কেউ আপনাকে জিজ্ঞাসা করবে,
‘এই আগুন যে আগুনে বেরিয়েছে তোমার সামনে, এখান থেকে কোন দিকে চলে গেছে? ইস্ট? পশ্চিম?
উত্তর? বা দক্ষিণ? ’এভাবে জিজ্ঞাসা করা হয়েছিল, আপনি কীভাবে জবাব দেবেন?”
“মাস্টার গোটামা, এটি প্রযোজ্য নয়। কোন আগুন জ্বলন্ত উপর নির্ভর করে a ঘাস এবং কাঠের রক্ষণাবেক্ষণ, অপুষ্ট হওয়া - খাওয়া থেকে শুরু করা যে রুযী এবং অন্য কোন প্রস্তাব দেওয়া হচ্ছে না - কেবল শ্রেণিবদ্ধ করা হয় হিসাবে হিসাবে “আউট” (আনবাউন্ড)। “” তবুও, ভ্যাচ্চা, কোনও শারীরিক রূপ যা দ্বারা একটি বর্ণনা করে তথাগত তাকে বর্ণনা করত: তথাগত ত্যাগ করেছে, এর মূল ধ্বংস, পালমির স্টাম্পের মতো তৈরি, এর শর্ত থেকে বঞ্চিত বিকাশ, ভবিষ্যতের উত্থানের জন্য নয়। থেকে মুক্তি রূপের শ্রেণিবিন্যাস, ভ্যাঁচা, তথাগত গভীর, সীমাহীন, শক্ত সমুদ্রের মতো ‘রিপিয়ার্স’ প্রয়োগ হয় না। ‘আবার দেখা দেয় না’ প্রযোজ্য নয়। ‘উভয়ই আবার প্রদর্শিত হবে না’ প্রযোজ্য নয়।
‘পুনরায় প্রদর্শিত হবে না আবার দেখাও হবে না’ প্রয়োগ হয় না। “যে কোনও
অনুভূতি… কোনও অনুভূতি… কোনও মানসিক বানোয়াট…” যে চেতনা যার দ্বারা
তথাগতকে বর্ণনা করে তাকে বর্ণনা করুন: যে ত্যাগগত ত্যাগ করেছে, এর শিকড় ধ্বংস হয়েছে, তৈরি হয়েছে পালমির স্টাম্পের মতো, উন্নয়নের শর্ত থেকে বঞ্চিত, না ভবিষ্যতের উত্থানের জন্য নির্ধারিত। এর শ্রেণিবিন্যাস থেকে মুক্তি চেতনা, ভ্যাঁচা, তথাগতা গভীর, সীমাহীন, অবধি শক্ত, সমুদ্রের মতো। ”- এমএন .২ আরহন্তদের বিজয় চিৎকার “জন্ম শেষ, পবিত্র জীবন পূর্ণ, কার্য সম্পন্ন। এই পৃথিবীর আর কিছুই নেই। ” - এসএন 22.59 সমসার শেষ
কিছু মানুষের গর্ভে জন্মগ্রহণ করে, পাপীরা জাহান্নামে, ভাল কোর্সে যারা যান স্বর্গের দিকে, অপরিশোধিত ছাড়া: সম্পূর্ণ আনবাউন্ড। - ডিএইচপি 126 নিব্বানা বৌদ্ধ ধর্মের চিরন্তন আধ্যাত্মিক লক্ষ্য এবং সোটেরিওলজকে চিহ্নিত করে
নিববানকে বৌদ্ধধর্মেও অনাট্টা (স্ব-স্ব) এবং সুনিয়াত (শূন্যতা) রাষ্ট্রের
সাথে অভিন্ন বলে গণ্য করা হয়েছে। বৌদ্ধ মতবাদের বিকাশের সাথে সাথে
অন্যান্য ব্যাখ্যাও দেওয়া হয়েছিল, যেমন: বুননের (বানা) অনুপস্থিতির মতো
মনের ক্রিয়াকলাপ, আকাঙ্ক্ষা দূরীকরণ এবং বন থেকে পালানো, সিকিউ পাঁচটি
স্কন্ধ বা সমষ্টি।
বৌদ্ধশাস্ত্রীয় traditionতিহ্য দুটি ধরণের
নিববান চিহ্নিত করেছে: সোপাদিষে-নিব্বানা (অবশিষ্টের সাথে নিববান), এবং
পরিণীবাণ বা অনুপদীষে-নিব্বানা (অবশেষে নিববান, বা চূড়ান্ত নিব্বানা)।
বৌদ্ধ ধর্মের প্রতিষ্ঠাতা, বুদ্ধ, এই উভয়ই পৌঁছেছেন বলে বিশ্বাস করা হয়।
যুক্তরাষ্ট্র।
নিববান বা পুনর্জন্মের চক্র থেকে মুক্তি হ’ল থেরবাদ
প্রথাটির সর্বোচ্চ লক্ষ্য। মহাযান traditionতিহ্যে, সর্বাধিক লক্ষ্য হ’ল
বুদ্ধত্ব, যেখানে নিব্বানে কোনও স্থায়ী নেই। বুদ্ধ বৌদ্ধ পথের শিক্ষা
দিয়ে জীবকে সশরা থেকে মুক্তি দিতে সাহায্য করেছিলেন। বুদ্ধ বা নিব্বান
প্রাপ্ত লোকদের পুনর্বার কোন জন্ম নেই। তবে তাঁর শিক্ষাগুলি নিব্বানা
অর্জনের দিকনির্দেশ হিসাবে নির্দিষ্ট সময়ের জন্য বিশ্বে রয়ে গেছে।
বুদ্ধকে জিজ্ঞাসা করা হয়েছিল, “ধ্যানের দ্বারা আপনি কী অর্জন করেছেন?” তিনি জবাব দিলেন “কিছুই না!” “তবে বুদ্ধ বলেছিলেন, আমি কী হারিয়েছি তা আপনাকে বলি: ক্রোধ, উদ্বেগ, হতাশা, নিরাপত্তাহীনতা, বৃদ্ধ বয়স ও মৃত্যুর ভয় ” আমাদের ভাল করতে দিন। মনকে শুদ্ধ করুন - ‘ধাম্মার দান অন্য সব উপহারকে ছাড়িয়ে যায় - সব্বা দনম ধম্ম দানম জিনতি ’ 668 এ, 5 এ প্রধান রোড, 8 ম ক্রস, এইচএল 3 য় পর্যায়, বেঙ্গালুরু- মাগধী কর্ণাটক রাজ্য -পিআরবউধ ভারত AT মাধ্যম http://sarvajan.ambedkar.org রান অ্যানালিটিক অন্তর্দৃষ্টি নেট - 111 ক্লাসিকাল ভাষাতে বিনামূল্যে অনলাইন টিপিয়াকা আইন গবেষণা ও অনুশীলন বিশ্ববিদ্যালয়
সর্বজনীন হিটায়া সর্বজন সুখায়ার জন্য সর্বজনীন জাগ্রত সমিতি (ভোএএএস) এর
কণ্ঠস্বরূপ, সকল সমাজের কল্যাণ, সুখ এবং শান্তি এবং চূড়ান্ত লক্ষ্য
হিসাবে চিরন্তন শান্তি অর্জনের জন্য
মাস্টার কী ক্যাপচার করছে
বাবাসাহেব ড। বি আর আম্বেদকর বলেছেন যে “রাজনৈতিক শক্তি হ’ল প্রধান চাবি
যা ব্যবহার করে আপনি আপনার অগ্রগতি এবং আত্মমর্যাদার সমস্ত দ্বার উন্মুক্ত
করতে পারেন”।
যদি রাউডি / রাক্ষস স্বয়াম সেবকদের (আরএসএস) বেন
ইস্রায়েলের চিতপাভান ব্রাহ্মণ থেকে বিদেশীরা যদি এটিকে মনস্মৃতি মনুবাদ
হিন্দুত্ব জমি বলে অভিহিত করতে পারে তবে কেন আমরা সমস্ত আদিবাসী সমাজের
সুবিধার্থে এই ভূমিটিকে প্রবুদ্ধাধিকার ভারত হিসাবে ঘোষণা করতে পারি না? আমরা যেমন বৌদ্ধ ছিলাম তেমনি বৌদ্ধও বৌদ্ধ ধর্মাবলম্বী হই।
৯৯.৯% সমস্ত আদিম জাগ্রত সমিতিগুলি আমাদের বিস্ময়কর আধুনিক সংবিধানে
অন্তর্নিহিত সার্বজনীন প্রাপ্তবয়স্ক ভোটাধিকার, স্বাধীনতা, সাম্যতা,
ভ্রাতৃত্ববোধ, সুখ, শান্তি প্রতিষ্ঠার জন্য এবং ব্যালট পেপারগুলির সাথে
প্রবক্তা ব্রাহ্মণকে প্রবক্তা ভারত ছেড়ে দিতে বাধ্য করবে এবং তাদের জন্য
অনন্ত আনন্দ লাভ করবে চূড়ান্ত লক্ষ্য হিসাবে
ব্যথা একটি উপহার
এটি এড়ানোর পরিবর্তে, এটি আলিঙ্গন করতে শিখুন। ব্যথা ছাড়া, কোন বৃদ্ধি নেই
25 ডিসেম্বর - মনুস্মৃতি দহন দিবস - মন্দের উপরে ভালের আসল বিজয়
এসসি / এসটি / এসি / ওবিসি / ধর্মীয় সংখ্যালঘু / চিটপাভান ব্রাহ্মণাসহ
সমস্ত আদিম জাগ্রত সমাজের সমগ্র বিশ্বের জন্য, “মনু স্মৃতি দহন দিন” হিসাবে
এটি একটি গুরুত্বপূর্ণ দিন, কারণ ১৯27২ সালে এই দিনে মনস্মৃতি প্রকাশ্যে
পুড়িয়ে দেওয়া হয়েছিল ডাঃ আম্বেদকরের দ্বারা, মহাদ সত্যাগ্রহের “মহা
সংঘর্ষ” চলাকালীন, এবং এসসি / এসটি / ওবিসি / ধর্মীয় সংখ্যালঘু / চিটপাভান
ব্রাহ্মণ্যবাদের বিরুদ্ধে ব্রাহ্মণ সংগ্রাম সহ সকল আদিম জাগ্রত সমাজের
একটি গুরুত্বপূর্ণ মাইল পাথর। আসুন আমরা সকলেই এই দিনটিকে গৌরব সহকারে
স্মরণ করি এবং রাউডি / রাক্ষস স্বয়াম সেভিকস (আরএসএস) এর বেন ইস্রায়েল
চিতপাভান ব্রাহ্মণ থেকে সমস্ত ফরেইনাররা রাষ্ট্রবন্ধ ভারত ছাড়ার আগ
পর্যন্ত অনলাইনে মনস্মৃতিকে জ্বালিয়ে দিন। স্বেচ্ছাসেবীদের পাঁচটি আইটেমের ব্রত নিতে হয়েছিল: 1. আমি জন্মের ভিত্তিতে চতুরবর্ণকে বিশ্বাস করি না। ২. আমি বর্ণভেদে বিশ্বাস করি না। ৩. আমি বিশ্বাস করি যে অস্পৃশ্যতা হিন্দুত্ববাদের প্রতিশ্রুতিবদ্ধ এবং আমি সম্পূর্ণরূপে এটি ধ্বংস করার জন্য যথাসাধ্য চেষ্টা করব।
৪. কোনও বৈষম্য নেই বিবেচনা করে, আমি কমপক্ষে সমস্ত হিন্দু সম্প্রদায়ের
মধ্যে খাবার এবং পানীয় সম্পর্কে কোনও বিধিনিষেধ অনুসরণ করব না। ৫. আমি
বিশ্বাস করি যে মন্দির, জলের উত্স, বিদ্যালয় এবং অন্যান্য সুযোগ-সুবিধার
ক্ষেত্রে অস্পৃশ্যদের অবশ্যই সমান অধিকার থাকতে হবে। অত: পর ১. “মনুষমূর্তি চি দহন ভূমি”, অর্থাত্ মনস্মৃতিতে শ্মশান। 2. অস্পৃশ্যতা এবং ধ্বংস ৩.চিটপাভান ব্রাহ্মণ্যবাদকে দাফন করুন।
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လွတ်မြောက်ခြင်းနှင့်ထာဝရပျော်ရွှင်မှုအားနောက်ဆုံးပန်းတိုင်အဖြစ်ရရှိရန်အတွက်နည်းလမ်း ရဟန်းတို့နိဗ္ဗာန်၏ကျန်သည်ကျန်သောအရာဖြစ်သနည်း၊
무료 온라인 NIBBANA TRAINING from KUSHINARA NIBBANA BHUMI PAGODA-평화를 향한 발걸음, 진화, 해방, 최종 목표로 영원한 축복 그리고 수도사, 찌꺼기가 남아있는 니 바나 요소는 무엇입니까?
Bodhisattva의 차량에 착수 한 사람은‘모든 존재를 닙 바나로 이끌고, 그 뒤에 아무것도 남기지 않는 닙 바나의 영역으로 인도해야한다 ‘’고 결정해야합니다. 이 닙 바나 영역은 무엇입니까? “아무것도 [니 바나처럼] 진정한 행복을 줄 수있는 것은 없습니다.” 열정은 타는 것과 같다 불은 부처가 비커스에게 전달한 설교의 본문이었다
그가 가야에 머무를 때 이것이 그가 말한 것입니다 : “Bhikkus, 모든 것이 불타고 있습니다. 사제 여러분,이 모든 것들이 불타고 있습니까?
“Bhikkus의 눈이 불타고 있습니다. 형태는 불에있다; 눈 의식이 불타고 있습니다. 눈으로받은 느낌이 온다 불; 기분이 좋고, 유쾌하고, 불쾌하거나, 무관심한 그가 입력 한 노출에 따라 시작됩니다. 불에.” “그리고 이것들은 무엇입니까?” “이랑. 열정의 불, 증오의 불, 불화의 불; 출생, 노년, 죽음, 슬픔, 애도, 불행과 슬픔과 절망이 불타고 있습니다.” “귀는 켜져 있습니다 불; 소리가 난다; 코가 불타고있다. 악취가 난다; 그만큼 혀에 불이 붙었다. 맛은 불에있다; 시체가 불타고있다. 아이디어는 불에; 기분이 좋고, 유쾌하고, 불쾌하거나, 무관심한 마음에 의해 받아 들여진 인상에 의존하며 불이 붙었 네. “그리고 이것들은 무엇입니까?” “열정의 불로 말하십시오. 증오의 불로; 불로 불운의; 출생, 노년, 죽음, 슬픔, 애도, 불행과 슬픔과 절망이 불타고 있습니다.” “지각 이것을 배우고 고상한 [사람] 비 쿠쿠 스가 혐오감을 생각한다. 그리고이 혐오를 생각하면서, 그는 열정에 빠져 버립니다. 열정이 없으면 자유롭고 자유 로워지면 그가 자유 롭다는 것을 알고 있습니다.” 이것은 부처가 비 쿠커 스에게 전한 설교에서 분명하게 말했습니다. “욕심에 분노한 형제, 탐욕 (로바), 흥분 (도사), 망상 (moha)에 의해 눈을 멀게하고, 마음을 압도하고, 마음을 노예로 만들고, 남자는 자신의 불행을 반영, 남자는 불행을 반영 다른 사람들 중에서도 남성은 정신적 고통과 고통을 경험합니다. “만약, 그러나 탐욕과 분노와 망상은 사라져 버렸다. 그들 자신의 불행이나 정신적 고통과 괴로움에도 “그러므로 형제 여러분,이 삶에서 니 바나를 볼 수 있습니다. 미래에 – 매력적이고, 현명한 제자가 접근 할 수있는 기회.”-B.R. Ambedkar는 그의 BUDDHA와 그의 DHAMMA에서
닙 바나는 모든 부처님의 가르침의 최종 목표 인 초월적이고 독창적으로 불가능한 자유를 말합니다. “이것은 평화입니다. 이것은 모든 제작의 결의, 모든 인수의 포기, 갈망의 끝입니다. 냉정; 중지; 닙 바나.” — 3.32 열정과 같은 불은 없습니다. 분노와 같은 손실이 없습니다. 골재와 같은 고통이 없습니다. 평화 외에 다른 편이 아닙니다. 기아 : 가장 큰 질병. 제작 : 가장 큰 고통. 이 진실을 아는 사람은 실제로는 바인딩 해제 가장 쉬운 방법입니다. 질병으로부터의 자유 : 최고의 행운. 만족 : 가장 큰 부. 신뢰 : 가장 친밀한 관계. 바인딩 해제 : 가장 쉬움. — Dhp 202-205 인식으로 끊임없이 깨어남 가나에 흡수되어 참을성 있는, 그들의 노력에 회사 : 바인딩 해제를 터치합니다. 탁월한 안전성 속박에서. — Dhp 23“지구도 물도없는 차원이 있습니다 불도 바람도; 공간의 무한대의 차원도 아니고 의식의 무한 성의 차원 또는 지각이나 비 지각의 무의미 함이나 차원; 이 세상도, 다음 세상도, 태양도, 달도 아닙니다. 그리고 저기 오고도없고, 정체도 없다. 지나 가지 않아 자리를 비우거나 발생하지 않음 : 입장, 기초,지지없이 [정신 대상]. 이것이 바로 스트레스의 끝입니다.” — Ud 8.1“승려, 태어나지 않은 – 미 취득 – 제작되지 않은 –가있다. 만약 태어나지 않은 – 언젠가 – 만들어지지 않은 – 조립되지 않은 것이 없었다. 태어날 때부터 해방 될 때가 아니었다. 조작 된 것이 식별 될 것이다. 하지만 태어나지 않았기 때문에 불완전한-미완성-조립되지 않은, 태어남으로부터의 해방 — 만들어진 것입니다.” — Ud 8.3 물, 흙, 불 및 바람에 기초가없는 곳 : 별들은 빛나지 않습니다. 태양은 보이지 않습니다 달이 나타나지 않습니다. 어둠을 찾을 수 없습니다. 그리고 세이지 때 사교성을 통한 브라만 그를 위해 [이것]을 알고있다
불교 전통에서, 니 바나는 일반적으로“세 가지 불”또는“세 가지 독”, 열정 (라가), 혐오 (시대) 및 무지 (모하 또는 아
비야)의 멸종으로 해석되었습니다. 이러한 화재가 소멸되면, 재생주기 (saṃsāra)로부터의 방출이 달성된다. 니 바나에 대한 첫 번째 돌파구가 너무 많은 고통을 종식시킵니다
그리고 축복받은 자의 끝으로 약간의 먼지를 주워 그의 손톱이 수도 사들에게 말했습니다.“어떻게 생각 해요? 어느 더 크게 : 팁의 끝에서 픽업 한 약간의 먼지 손톱 또는 대지?” “위대한 땅이 훨씬 큽니다. 약간의 먼지 축복받은 사람이 손톱 끝으로 집어 들고 옆에 있습니다 아무것도. 백분의 일, 천분의 일, 백분의 일이 아닙니다. 축복받은 자의 작은 먼지가 그의 손톱은 — 대지와 비교할 때.” “동일한 방법으로, 승려들도 볼 수있는 고귀한 사람들의 제자, [스트림으로 들어가기 위해] 돌파 한 개인, 완전히 끝나고 꺼진 고통과 스트레스는 훨씬 더. 최대 7 개의 상태를 유지하고있는 것 남은 생애는 아무것도 아닙니다. 100 분의 1이 아닙니다. 천분의 일, 천분의 일, 이전과 비교할 때 고통의 질량. 이것이 획기적인 혜택의 이점입니다 법에, 승려. 그 혜택을 얻는 것이 얼마나 큰 혜택인지 달마의 눈.” — SN 13.1 닙 바나를 완전히 깨달은 사람은 어떻게됩니까? [Aggivessana Vacchagotta :] “그러나 마음이 풀려 난 스님 고타마 마스터 : 그는 어디에서 다시 나타나나요?”[부처 :]
” ‘다시 나타납니다. 그는 다시 나타나지 않습니다.”“ ‘다시 나타나지 않습니다’, Vaccha는 적용되지 않습니다.”“…
모두 나타나거나 다시 나타나지 않습니다.”“… 적용되지 않습니다.”“… 모두 나타나지 않거나 다시 나타나지 않습니다.” “…
적용되지 않습니다.” “고타마 마스터에게 수도사를 물었을 때 어떻게됩니까? 다시 나타납니다… 다시 나타나지 않습니다… 둘 다 나타나고 다시 나타나지 않습니다… 그는 각각의‘… 적용하지 않는다’고 말합니다. 케이스. 이 시점에서, 고타마 스승님 이 지점에서, 혼란스러운. 당신의 이전에서 나에게 오는 명료 함 이제 대화가 가려 져요.”“물론 Vaccha. 물론 혼란 스럽습니다. 깊은, Vaccha,이 현상은보기 어렵고, 깨닫기가 어렵고, 조용하고, 추측의 범위를 넘어서 미묘하고 경험이 많은 현명한. 다른 견해, 다른 관행, 기타를 가진 사람들을 위해 만족, 다른 목표, 다른 교사, 알기가 어렵습니다. 그 사실, 이제 몇 가지 질문을 드리겠습니다. 당신이 보는대로 응답 적당한. 어떻게 생각하십니까, Vaccha : 만약 당신 앞에서 불이 타면 ‘이 불이 내 앞에서 불타고있다’고 알겠습니까?”“… 예…”“그리고 누군가 Vaccha에게 당신에게 물어 보자고 가정합니다. ‘이 불은 타는 것이 무엇인지에 따라 당신 앞에서 답 하시겠어요?”“… ‘내 앞에서 타는이 불은 생계 수단으로 잔디와 목재에 의존하고 있습니다.’”“당신 앞에서 타는 불이 꺼지면 ‘내 앞에서 타는이 불이 나갔다’?”“… 예…”“그리고 누군가가 너에게 물었다. 여기에서 어느 방향으로 갔습니까? 동쪽? 서쪽? 북쪽? 아니면 남쪽? “이렇게 물으면 어떻게 대답 하시겠습니까?” “고타마 선생님, 그건 적용되지 않습니다. 모든 화재는 영양을 섭취하지 않은 풀과 목재의 생식 그 생계와 다른 어떤 것도 제공되지 않고 ‘out’(언 바운드)입니다. “ 타타가 타는 그를 설명 할 것이다 : 타타가 타는 그 뿌리를 버렸다 팔미라 그루터기처럼 만든 향후 발생 예정이 아닌 개발. 에서 해방 형태, Vaccha, Tathagata의 분류는 깊고 무한하며 단단합니다. 바다처럼 ‘다시 나타납니다’는 적용되지 않습니다. ‘다시 나타나지 않습니다’ 적용되지 않습니다. ‘모두 나타나고 다시 나타나지 않습니다’는 적용되지 않습니다. ‘다시 나타나지 않거나 다시 나타나지 않습니다’는 적용되지 않습니다. “모든 느낌… 어떤 지각… 어떤 정신적 인 조작…“타타 가타를 묘사 한 사람이 타타 가타가 버리고 뿌리가 파괴되어 팔미라 그루터기처럼 개발 조건이 박탈 된 것이 아니라 미래에 일어날 운명. 의 분류에서 해방 의식, Vaccha, Tathagata는 깊고, 무한하며, 뚱뚱하기가 어렵습니다. 바다처럼.”— MN 72 아라 반트의 승리의 외침“신생은 끝났고, 거룩한 삶은 성취되었고, 임무는 끝났습니다. 이 세상에는 더 이상 아무것도 없습니다.” — SN 22.59 삼사라의 끝
일부는 인간의 자궁에서 태어납니다. 지옥의 행악 자 좋은 코스에있는 사람들은 천국으로, 폐수가없는 사람들 : 완전히 약속 안함. — Dhp 126 닙 바나는 불교의 영원한 영적 목표이며,이 용어를 표시합니다
닙 바나는 또한 불교에서 아 나타 (비 자기)와 순 야타 (비어 있음) 상태와 동일한 것으로 간주되어 왔으며, 불교 교리의
발전과 함께 시간이 지남에 따라 직조 (바나)가없는 등의 다른 해석이 이루어졌다. 마음의 활동, 욕망의 제거 및 숲으로부터의
탈출, cq. 5 개의 스칸디 나 골재.
불교 학파 전통은 두 가지 유형의 닙 바나를 식별합니다 :
sopadhishesa-nibbana (나머지가있는 닙 바나)와 parinibbana 또는 anupadhishesa-nibbana
(나머지가없는 닙 바나 또는 마지막 닙 바나). 상태.
닙 바나, 또는 중생의주기로부터의 해방은 테라 바다 전통의
가장 높은 목표입니다. 마하 야나 (Mahayana) 전통에서 가장 높은 목표는 부처 (Buddhahood)로, 니 바나
(Nibbana)에는 거행이 없습니다. 부처는 불교의 길을 가르쳐 사사라에서 해방 된 존재를 돕는다. 붓다 나 닙 바나에 도달 한
사람들에게는 중생이 없습니다. 그러나 그의 가르침은 니 바나에 도달하기위한 지침으로 일정 시간 동안 세계에 남아 있습니다.
니 바나의 번역
고전 영어, 로마 불고, 소화, 해방, 영원한 블리스 클래시컬 팔리, 니 바나 클래식 산스크리트어 ni ्लस्सिचल् षन्स्क्रित् nirvāṇa (निर्वाण) Classical Bengali- ক্লাসিক্যাল বাংলা, নির্বাণ 클래식 미얀마 (버마어)-클래식 မြန်မာ (ဗမာ), နိဗ္ဗာန် (IPA : [neɪʔbàɴ]) 중국어 번체-古典 中文 （简体）, 涅槃 (Pyyin : nièpán) 일식 일본어-古典 的 な イ タ リ ア 語, 涅槃 (rōmaji : nehan) 클래식 크메르어-ខ្មែរ បុរាណ, និព្វាន (UNGEGN : nippean) 클래식 한국어-고전 한국어, 열반 (RR : yeolban) 클래식 Mon နဳ ဗာန် ([nìppàn]) 고전 몽골어 γasalang-aca nögcigsen 클래식 샨 ၼိၵ်ႈ ပၢၼ်ႇ ([nik3paan2]) 클래식 싱 할라 어 -සම්භාව්ය, සම්භාව්ය (니 바나) 클래식 티벳어 (mya ngan las das da) 클래식 태국어-ภาษา ไทย คลาส สิ ก, นิพพาน (RTGS : nipphan) 고전 베트남어-비엔비 엔, 니엔 반
부처는“명상으로 무엇을 얻었습니까?”라는 질문을 받았습니다. 그는 “아무것도 없습니다!”라고 대답했습니다. “그러나 부처님은 제가 잃어버린 것을 말씀 드리겠습니다. 분노, 불안, 우울증, 불안, 노년과 죽음에 대한 두려움” 잘하자. 마음을 정화하십시오-‘Dhamma의 선물은 다른 모든 선물보다 뛰어납니다 – sabba danam dhamma 다 남지 나티 668, 5A main Road, 8th Cross, HAL 3 단계, 방갈로르 마가 디 카르 나 타카 주 -PRABUDDHA BHARAT …을 통하여 http://sarvajan.ambedkar.org 뛰다 Analytic Insight Net-무료 온라인 Tipiṭaka 법률 연구 및 실습 대학 111 CLASSICAL LANGUAGES
Sarvajan Hithaya Sarvajan Sukhaya, 즉 모든 사회를위한 복지, 행복 및 평화, 그리고 최종 목표로 영원한 평화를 얻기위한 모든 원주민 깨우친 사회 (VoAAAS)의 목소리
마스터 키 캡처
Babasaheb B.R Ambedkar 박사는“정치적 권력은 당신이 진보와 자기 존중의 모든 문을 열 수있는 마스터 열쇠”라고 말했다.
베네 이스라엘 출신의 Rowdy / Rakshasa Swayam Sevaks (RSS)의 chitpavan brahmins가
이것을 manusmriti manuvad hindutva 땅이라고 부를 수 있다면 왜 우리는이 땅을 모든 원주민 사회의 이익을
위해 PRABUDDHA BHARAT로 선언 할 수 없습니까? 우리가 불교인 이었기 때문에 불교도이며 계속 불교도입니다.
99.9 % 모든 원주민 깨어 난 사회가 chitpavan brahmins가 투표 용지와 함께 PRABUDDHA BHARAT를
강제 종료하여 보편적 성인 프랜차이즈, 자유, 평등, 복지, 행복, 평화를 위해 우리의 놀라운 현대 헌법에수록되고 영원한 블리스를
얻도록 최종 목표로.
고통은 선물이다
그것을 피하는 대신 그것을 포용하는 법을 배우십시오. 고통없이 성장이 없다
12 월 25 일 – Manusmriti Dahan Diwas – 악에 대한 선의 진정한 승리
SC / ST / OBCs / 종교 소수 민족 / 치 파반 부흐 람족을 포함한 모든 원주민 깨어 난 사회의 세계에서,“Manu
Smruti Dahan Din”으로서 중요한 날은 1927 년이 날 Manusmruti가 공개적으로 화상을 입었던 날입니다.
Ambedkar 박사는 Mahad Satyagraha의“Maha-Sangharsha”동안 SC / ST / OBCs / 종교 소수
민족 / 비 Chitpavan Brahmins를 포함한 모든 원주민 깨어 난 사회에서 중요한 이정표가 chitpavan
brahmanism에 맞서 싸운다. Rowdy / Rakshasa Swayam Sevaks (RSS)의 BENE ISRAEL
chitpavan brahmins에서 온 모든 외국인들이 PRABUDDHA BHARAT를 그만 둘 때까지 오늘은 자부심과
온라인으로 manusmriti를 기억합시다. 지원자들은 5 가지 항목을 맹세해야했습니다. 1. 나는 출생에 근거한 Chaturvarna를 믿지 않습니다. 2. 나는 카스트 구별을 믿지 않는다. 3. 나는 만질 수없는 것이 힌두 바의 혐오라고 믿으며, 그것을 완전히 파괴하기 위해 최선을 다할 것입니다.
4. 불평등이 없다는 것을 고려할 때, 나는 적어도 모든 힌두교 인들 사이에서 음식과 음료에 대한 제한을 따르지 않을 것이다.
5. 만질 수없는 사람들은 사원, 수원, 학교 및 기타 편의 시설에 대해 동등한 권리를 가져야한다고 생각합니다. 그 후 1. “manusmruti chi dahan bhumi”, 즉 manusmruti에 대한 화장터. 2. 손길이 닿지 않는 파괴 3. chitpavan 브라만교를 묻습니다.
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The Shan language , Shan pronunciation: , ၵႂၢမ်းတႆး , , or ၽႃႇသႃႇတႆး, ;
ရှမ်းဘာသာ, ; Thai: ภาษาไทใหญ่ Thai pronunciation: ) is the native
language of Shan people and spoken mostly in Shan State, Burma.It is
also spoken in pockets of Kachin State in Burma, in northern Thailand,
and decreasingly in Assam.Shan is a member of the Tai–Kadai language
family, and is related to Thai.It has five tones, which do not
correspond exactly to Thai tones, plus a “sixth tone” used for emphasis.
—Image-Copyright-and-Permission— About the author(s): Alifshinobi License: Creative Commons Attribution-Share Alike 3.0 (CC BY-SA 3.0) Author(s): Alifshinobi (https://commons.wikimedia.org/wiki/Us…) —Image-Copyright-and-Permission—
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Article available under a Creative Commons license Image source in video Category Education
Indian Diplomacy 85.3K subscribers There has been considerable worldwide interest in Buddhism in Tibet.
However, the fact that Tibetan Buddhism, its deities and mandalas, were
all developed in the Indian University of Nalanda, is not known to
many. In this film, His Holiness the Dalai Lama speaks extensively
about the philosophic roots of Tibetan Buddhism. He also speaks about
how Tibetan culture, including the script and grammar of their language,
comes from India. The film also has extensive interviews with the
leading Tibetan experts.Script, Camera and Direction by world-renowned
Buddhist expert Benoy K Behl. Category Entertainment
ĐÀO TẠO NIBBANA trực tuyến miễn phí từ KUSHINARA NIBBANA BHUMI PAGODA -PATH ĐẾN ATTAIN PEACE thổi ra, dập tắt, giải phóng và ETERNAL BLISS NHƯ MỤC TIÊU CUỐI CÙNG Và những gì, các nhà sư, là yếu tố Nibbana với dư lượng còn lại?
Một người nào đó đã đặt ra trong chiếc xe của Bồ tát nên quyết định
rằng ‘Tôi phải dẫn tất cả chúng sanh đến niết bàn, vào cõi Niết bàn
không để lại gì sau lưng. Cõi niết bàn này không để lại gì? Không có gì có thể mang lại hạnh phúc thực sự như [có thể] Nibbana. Rằng những đam mê giống như đang cháy lửa là văn bản của một bài giảng mà Đức Phật đã giao cho các Tỳ kheo
khi anh ở lại Gaya. Đây là những gì ông nói: Tất cả mọi thứ, O Bhikkus, đang cháy. Và những gì, các linh mục, tất cả những thứ này đang bốc cháy?
Con mắt, O Bhikkus, đang bốc cháy; các hình thức đang cháy; ý thức mắt đang bốc cháy; ấn tượng nhận được bằng mắt là trên ngọn lửa; và bất cứ cảm giác nào, dễ chịu, khó chịu, hoặc thờ ơ, bắt nguồn từ sự phụ thuộc vào ấn tượng mà anh ấy nhận được, đó cũng là cháy.” Và những gì đang cháy? Ăn kèm với. Lửa của đam mê, nói tôi, với lửa hận thù, với lửa mê đắm; với sinh, già, chết, sầu, than thở, đau khổ, đau buồn và tuyệt vọng là họ đang bốc cháy. Tai tai đang bật ngọn lửa; âm thanh đang bốc cháy; mũi bị cháy; mùi bốc cháy; các lưỡi đang cháy; thị hiếu đang cháy; cơ thể đang bốc cháy; ý tưởng là cháy; và bất cứ cảm giác nào, dễ chịu, khó chịu, hoặc thờ ơ, bắt nguồn từ sự phụ thuộc vào ấn tượng mà tâm trí nhận được, điều đó cũng đang cháy Và những gì đang cháy? Mùi với ngọn lửa đam mê, nói tôi; với ngọn lửa hận thù; với lửa mê đắm; với sinh, già, chết, sầu, than thở, đau khổ, đau buồn và tuyệt vọng là họ đang bốc cháy. “Cảm nhận này, O Bhikkus, [người] có học thức và cao thượng quan niệm ác cảm. Và khi hình thành ác cảm này, anh trở nên say mê và sự vắng mặt của đam mê anh ta trở nên tự do, và khi anh ta tự do biết rằng anh ấy đang tự do. Điều này Đức Phật đã nói rõ trong một bài giảng gửi cho các Tỳ kheo mà ngài nói: Càng phấn khích bởi lòng tham (lobha), anh em, tức giận với sự tức giận (dosa), mù quáng bởi ảo tưởng (moha), với tâm trí choáng ngợp, với tâm trí nô lệ, Đàn ông phản ánh về sự bất hạnh của chính họ, đàn ông phản ánh về sự bất hạnh của những người khác, đàn ông trải qua đau khổ và đau khổ về tinh thần. “Nếu, tuy nhiên, sự tham lam, tức giận và si mê đã bị loại bỏ [với], đàn ông phản ánh không phải bất hạnh của riêng họ cũng không phải đau khổ và đau khổ về tinh thần. Vì vậy, anh em, là Nibbana có thể nhìn thấy trong cuộc sống này và không chỉ đơn thuần là
trong tương lai, mời gọi, hấp dẫn, dễ tiếp cận với các môn đệ khôn
ngoan. Hãy - Tiến sĩ B.R <bedkar trong PHẬT GIÁO VÀ ĐẠI DIỆN CỦA TÔI
Nibbana đặt tên cho sự tự do không thể vượt qua và đơn lẻ, là mục tiêu
cuối cùng của tất cả các giáo lý của Phật. Đây là hòa bình, đây là tinh
tế - độ phân giải của tất cả các chế tạo, từ bỏ tất cả các vụ mua lại,
kết thúc của tham ái; giải tán; đình chỉ; Nibbana. - AN 3.32 Ở đó không có lửa như đam mê, không mất mát như giận dữ không đau như uẩn, không dễ dàng gì ngoài hòa bình. Đói: bệnh đầu tiên. Chế tạo: nỗi đau đầu tiên. Cho một người biết sự thật này như nó thực sự là Không ràng buộc là dễ dàng nhất. Tự do khỏi bệnh tật: sự may mắn quan trọng nhất. Hài lòng: sự giàu có quan trọng nhất. Tin tưởng: mối quan hệ họ hàng đầu. Unbinding: dễ dàng nhất. - Dhp 202-205 Sự thức tỉnh với sự thức tỉnh, liên tục hấp thụ trong jhana, kiên trì, cố gắng trong nỗ lực của họ: họ chạm vào Unbinding, sự an toàn chưa từng có từ sự trói buộc. - Dhp 23 Nhận Có chiều đó không có đất, không có nước, cũng không có lửa, cũng không gió; không chiều của vô tận của không gian, cũng không chiều kích vô tận của ý thức, cũng không phải chiều kích của hư vô, cũng không chiều không nhận thức hay không nhận thức; không phải thế giới này, cũng không phải thế giới tiếp theo, cũng không phải mặt trời, cũng không phải mặt trăng. Và ở đó, tôi nói, không có đến, cũng không đi, cũng không ứ; không qua đi cũng không phát sinh: không có lập trường, không có nền tảng, không có sự hỗ trợ [đối tượng tinh thần]. Điều này, chỉ có điều này, là kết thúc của sự căng thẳng. - Ud 8.1, Có, các nhà sư, một người chưa sinh - không đẹp - không được tạo ra - không được chế tạo. Nếu không có cái nào không sinh - không đẹp - không được tạo ra - không được tạo ra, ở đó sẽ không phải là trường hợp giải phóng từ sinh ra - trở thành - thực hiện - chế tạo sẽ được phân biệt. Nhưng chính xác bởi vì có một thai nhi - unbecome - uncraft - unovenated, giải phóng từ sinh ra - trở thành - chế tạo - chế tạo được phân biệt. - Ud 8.3 Nơi nước, đất, lửa và gió không có bước chân: Ở đó, những ngôi sao không tỏa sáng, mặt trời không nhìn thấy được mặt trăng không xuất hiện, bóng tối không được tìm thấy. Và khi một nhà hiền triết, một brahman thông qua sự khôn ngoan, đã biết [điều này] cho anh ta
Theo truyền thống Phật giáo, Nibbana thường được hiểu là sự tuyệt chủng
của ba vụ cháy, hay ba ba câu cá, đam mê (raga), ác cảm (dvesha) và vô
minh (moha hoặc avidyā). Khi những đám cháy này được dập tắt, giải thoát
khỏi vòng luân hồi (saṃsāra) là đạt được. Đột phá đầu tiên của Nibbana đặt dấu chấm hết cho quá nhiều đau khổ
Rồi Thế Tôn, nhặt một ít bụi bằng đầu Móng tay của anh ấy nói với các nhà sư, bạn nghĩ gì, các nhà sư? Đó là lớn hơn: một chút bụi tôi đã nhặt được bằng đầu của tôi móng tay, hay trái đất vĩ đại? Thế giới vĩ đại là lớn hơn nhiều, chúa tể. Một chút bụi Chân phước đã nhặt được bằng đầu móng tay của mình bên cạnh không có gì. Nó không phải là một phần trăm, một phần nghìn, một phần trăm - hạt bụi nhỏ này, Thế Tôn đã nhặt được bằng đầu móng tay của anh ấy - khi được so sánh với trái đất vĩ đại.
Trong cùng một cách, các nhà sư, đối với một đệ tử của những người cao
quý đang hoàn thành quan điểm, một cá nhân đã vượt qua [để nhập cảnh], sự đau khổ và căng thẳng hoàn toàn chấm dứt và bị dập tắt là lớn hơn nhiều Mà vẫn còn trong trạng thái có nhiều nhất là bảy kiếp còn lại là không có gì: nó không phải là một phần trăm, một một phần nghìn, một phần trăm, khi so sánh với trước đó khối khổ. Đó là một lợi ích lớn lao của việc vượt qua đến pháp, các nhà sư. Đó là một lợi ích lớn như thế nào khi có được Mắt pháp. - SN 13.1 Điều gì xảy ra với một người đã nhận thức đầy đủ về Nibbana?
. , anh ấy không xuất hiện trở lại. Không có sự xuất hiện trở lại,
‘Vaccha, không áp dụng. Không có gì xuất hiện cả. Không có gì xuất hiện
cả. Tiết kiệm không áp dụng. Thông tin thế nào, Master Gotama, khi
Master Gotama được hỏi liệu nhà sư có được hỏi không? xuất hiện lại, hiện không xuất hiện lại, cả hai đều không xuất hiện lại Không nói cũng không xuất hiện trở lại, anh nói, ‘ trường hợp Tại thời điểm này, Master Gotama, tôi đang bối rối; tại thời điểm này, bối rối. Mô-đun của sự rõ ràng đến với tôi từ trước đó của bạn Cuộc trò chuyện hiện đang bị che khuất. Tất nhiên, bạn đã bị mê hoặc, Vaccha. Tất nhiên là bạn nhầm lẫn. Sâu, Vaccha, là hiện tượng này, khó nhìn, khó nhận ra, yên tĩnh, tinh tế, vượt ra ngoài phạm vi phỏng đoán, tinh tế, được trải nghiệm bởi người khôn ngoan Đối với những người có quan điểm khác, thực hành khác, khác thỏa mãn, mục đích khác, giáo viên khác, rất khó để biết. Cái đó là trường hợp, bây giờ tôi sẽ đặt một số câu hỏi cho bạn. Trả lời như bạn thấy
Phù hợp. Bạn nghĩ gì, Vaccha: Nếu một ngọn lửa đang cháy trước mặt
bạn, bạn có biết rằng, ‘Ngọn lửa này đang cháy trước mặt tôi’? ‘Ngọn lửa
này đang cháy Trước mặt bạn, phụ thuộc vào cái gì nó đang cháy?
Bạn có trả lời không? Tôi sẽ trả lời, ‘Ngọn lửa này đang cháy trước mặt
tôi đang cháy phụ thuộc vào cỏ và gỗ vì nó là nguồn cung cấp của nó.’
(Giá) Nếu ngọn lửa bùng cháy trước mặt bạn, bạn có biết rằng, ‘Ngọn lửa
này đang bùng cháy trước mặt tôi đã tắt’? Hiện tại, có thể, đó là một số
người hỏi bạn, ‘Ngọn lửa này đã tắt phía trước của bạn, theo hướng nào từ đây đã đi? Phía đông? Hướng Tây? Bắc? Hoặc về phía nam? Vì vậy, hỏi, bạn sẽ trả lời như thế nào? Bất kỳ ngọn lửa nào phụ thuộc vào nguồn gốc của cỏ và gỗ, không được nuôi dưỡng - từ việc tiêu thụ nguồn gốc và không được cung cấp bất kỳ khác - được phân loại đơn giản như ’ra ra (không ràng buộc). Ngay lập tức, Vaccha, bất kỳ hình thức vật lý nào mà người ta mô tả Như Lai mô tả về Ngài: rằng Như Lai đã từ bỏ, gốc rễ của nó bị phá hủy, làm như một gốc cây palmyra, bị tước bỏ các điều kiện của phát triển, không dành cho tương lai phát sinh. Giải thoát khỏi phân loại hình thức, Vaccha, Như Lai là sâu sắc, vô biên, cứng rắn để hiểu, như biển. Xuất hiện lại, hiện không áp dụng. Không xuất hiện lại không áp dụng. Cả hai đều không & không xuất hiện lại.
Không xuất hiện lại cũng không xuất hiện lại, không áp dụng. Bất kỳ cảm
giác nào Bất kỳ nhận thức nào Tất cả mọi sự bịa đặt tinh thần đều làm
cho bất kỳ ý thức nào mà một người mô tả Như Lai sẽ mô tả anh ta: rằng Như Lai đã từ bỏ, gốc rễ của nó bị phá hủy, được thực hiện giống như một gốc cây palmyra, không có điều kiện phát triển, không định mệnh cho tương lai phát sinh. Giải thoát khỏi việc phân loại Ý thức, Vaccha, Như Lai là sâu sắc, vô biên, khó hiểu, như biển. nghiêm trọng - MN 72
Tiếng khóc chiến thắng của Arahants Sinh ra đã kết thúc, đời thánh hoàn
thành, nhiệm vụ đã hoàn thành. Không có gì hơn cho thế giới này. - SN 22.59 Sự kết thúc của luân hồi
Một số được sinh ra trong tử cung của con người, kẻ bất lương trong địa ngục, những người trong khóa học tốt đi tới thiên đàng, trong khi những người không có nước thải: hoàn toàn không ràng buộc. - Pháp sư 126 Nibbana là mục tiêu tâm linh vĩnh cửu trong Phật giáo và đánh dấu sự suy yếu
Nibbana cũng được coi là trong Phật giáo giống hệt với trạng thái vô
ngã (vô ngã) và sunyata (tánh không). Trong thời gian, với sự phát triển
của giáo lý Phật giáo, các cách giải thích khác đã được đưa ra, chẳng
hạn như sự vắng mặt của dệt (vana) của hoạt động của tâm trí, loại bỏ
ham muốn và thoát khỏi rừng, cq. năm skandhas hoặc tập hợp.
Truyền thống kinh viện Phật giáo xác định hai loại niết bàn:
sopadhishesa-nibbana (nibbana với phần còn lại), và parinibbana hoặc
anupadhishesa-nibbana (nibbana mà không còn lại, hoặc nibbana cuối
cùng). Những trạng thái.
Nibbana, hay giải thoát khỏi các vòng
luân hồi, là mục tiêu cao nhất của truyền thống Theravada. Trong truyền
thống Đại thừa, mục tiêu cao nhất là Phật quả, trong đó không có sự tuân
thủ ở Nibbana. Phật giúp giải thoát chúng sinh khỏi sa sa bằng cách dạy
con đường Phật giáo. Không có sự tái sinh cho Đức Phật hay những người
đạt được Niết bàn. Nhưng giáo lý của ông vẫn tồn tại trong thế giới
trong một thời gian nhất định như một hướng dẫn để đạt được Nibbana.
Bản dịch của Nibbana
Tiếng Anh cổ điển, La Mã thổi ra, dập tắt, giải phóng, Hạnh phúc vĩnh cửu Pali cổ điển, nibbāna (नबब Tiếng Phạn cổ điển छ ससस Cổ điển Myanmar (Miến Điện) -Classical မြန်မာ (ဗမာ), နိဗ္ဗာန် (IPA: [neɪʔbàɴ]) Cổ điển Trung Quốc - 古典古典（ 简体 涅槃, (Bính âm: nièpán) Nhật Bản cổ điển- 古典 的 な イ タ リ ア 語, 涅槃 (rōmaji: nehan) Cổ điển Khmer- ខ្មែរ, (UNGEGN: nippean) Cổ điển Hàn Quốc- 고전 한국어, (RR: yeolban) Cổ điển Mon နဳ ဗာန် ([nìppàn]) Cổ điển Mông Cổ γasalang-aca nögcigsen Shan cổ điển ၼိၵ်ႈ ပၢၼ်ႇ ([nik3paan2])
Cổ điển Sinhala- සම්භාව්ය, නිවන (Nivana) Cổ điển Tây Tạng མྱ་ངན་ ལས་
འདས་ པ (mya ngan las das pa) Cổ điển Thái Lan- ภ RT RT RT RT RT Cổ điển Việt-Việt Việt mộc, Niết bàn
Đức Phật đã hỏi, về những gì bạn đã đạt được bằng Thiền? Anh trả lời không có gì! Tuy nhiên, Phật nói, hãy để tôi nói cho bạn biết những gì tôi đã mất: Tức giận, lo lắng, trầm cảm, bất an, sợ hãi tuổi già và chết Hãy để chúng tôi làm tốt. Thanh lọc tâm trí - Món quà của Dhamma vượt trội tất cả những món quà khác - sabba danam dhamma danam jinati tại 668, Đường chính 5A, Ngã 8, Giai đoạn 3 HAL, Bangalore- Magadhi Karnataka Nhà nước -PRABUDDHA BHARAT xuyên qua http://sarvajan.ambedkar.org chạy Phân tích Insight Net - Đại học Nghiên cứu & Thực hành Luật Tipiṭaka trực tuyến MIỄN PHÍ trong 111 NGÔN NGỮ LỚP
VOICE của TẤT CẢ CÁC XÃ HỘI TUYỆT VỜI (VoAAAS) cho Sarvajan Hithaya
Sarvajan Sukhaya i.e vì phúc lợi, hạnh phúc và hòa bình cho mọi xã hội
và đạt được Hòa bình vĩnh cửu là Mục tiêu cuối cùng
Nắm bắt chìa khóa chủ
Tiến sĩ Babasaheb B.R Ambedkar đã nói rằng quyền lực chính trị của Hồi
giáo là chìa khóa chính mà bạn có thể mở ra tất cả các cánh cửa của sự
tiến bộ của mình và tự tôn trọng mình.
Nếu người nước ngoài từ
Bene Israel chitpavan brahmins của Rowdy / Rakshasa Swayam Sevaks (RSS)
có thể gọi đây là manusmriti manuvad hindutva, tại sao chúng ta không
thể tuyên bố vùng đất này là PRABUDDHA BHARAT vì lợi ích của tất cả các
Hội thổ dân? Như chúng ta là Phật tử, là Phật tử và tiếp tục là Phật tử.
99,9% Tất cả các xã hội thức tỉnh của thổ dân sẽ buộc các brahins
chitpavan phải rời bỏ PRABUDDHA BHARAT với các lá phiếu để cứu người lớn
Franchise, Tự do, Bình đẳng, Tình huynh đệ vì phúc lợi, hạnh phúc, Hòa
bình được ghi nhận trong Hiến pháp hiện đại tuyệt vời của chúng ta là
mục tiêu cuối cùng.
Nỗi đau là một món quà
Thay vì tránh nó, Học cách nắm lấy nó. Không đau không có sự tăng trưởng
25 tháng 12 - Manusmriti Dahan Diwas - Chiến thắng thực sự của cái thiện trước cái ác
Đối với toàn bộ thế giới của tất cả các xã hội đã thức tỉnh của thổ dân
bao gồm SC / STs / OBCs / Dân tộc thiểu số / brahins không phải
chitpavan, đó là một ngày quan trọng vì Man Man Smruti Dahan Din, đã bị
đốt cháy vào ngày này năm 1927. bởi Tiến sĩ Ambedkar, trong thời kỳ
Maha-Sangharsha Hồi của Mahad Satyagraha, và là một hòn đá quan trọng
trong tất cả các xã hội thức tỉnh của thổ dân bao gồm SC / STs / OBCs /
Dân tộc thiểu số tôn giáo / người không phải là chitpavan brahins. Tất
cả chúng ta hãy nhớ ngày này với niềm tự hào và đốt cháy manusmriti trực
tuyến cho đến khi tất cả những người nước ngoài từ BENE ISRAEL
chitpavan brahmins của Rowdy / Rakshasa Swayam Sevaks (RSS) rời khỏi
PRABUDDHA BHARAT. Các tình nguyện viên đã phải thề năm điều: 1. Tôi không tin vào Chaturvarna khi sinh. 2. Tôi không tin vào sự phân biệt đẳng cấp.
3. Tôi tin rằng sự không thoải mái là một sự vô cảm trên hindutva và
tôi sẽ thành thật cố gắng hết sức để tiêu diệt hoàn toàn nó. 4. Xem
xét rằng không có sự bất bình đẳng, tôi sẽ không tuân theo bất kỳ hạn
chế nào về thực phẩm và đồ uống trong số ít nhất là tất cả các
hinduvites. 5. Tôi tin rằng bất khả xâm phạm phải có quyền bình đẳng
trong các đền thờ, nguồn nước, trường học và các tiện nghi khác. Vì thế 1. Manusmruti chi dahan bhumi Cảnh, tức là hỏa táng cho manusmruti. 2. Phá hủy sự bất khả xâm phạm và 3. Chôn cất đạo Bà la môn.
Truyền Hình Nhân Dân 1M subscribers Nhằm mang đến các bộ phim Việt Nam cũ và hay nhất .Mời bạn đăng kí và đón xem các bộ phim tại đây nhé : https://goo.gl/dQHZWu Category News & Politics
Annai Meenambal Sivaraj - First Scheduled Caste Woman President of Scheduled Caste Federation (SCF)
Edited By Team Ambedkarite Today 20 December
India’s First National Level Scheduled Classes Woman Leader - Annai Meenambal Sivaraj
Dr. Babasaheb Ambedkar’s beloved sister and Women Icon Annai Mennambal
Sivaraj was blessing to the awakened aboriginal people. She was as
blessed with prosperity and august personality as she was. She had been
endowed with knowledge and capability. One of the most famous
personality she was. She is entitled to have a special place in the
history of the struggle of the awakened aboriginal people.
Annai
Meenambal Sivaraj was born to V. G. Vasudevapillai and Meenakshi on
26th December 1904. It is not merely an exaggeration to say that our
Annai’s birth itself was a glory. One of her grand fathers P. M. Madurai
Pillai was a big merchant from Vellore, Tamil Nadu. Madurai Pillai was
her grand father through her mother’s lineage and he was an eminent ship
merchant in Rangoon. Loving able people around him, he had earned a
name as a benefactor. At the same time he possessed such huge money that
could even buy ships of his own. V. G. Vasudevapillai, Annai
Meenambal’s father was the famous among the Adi-Dravida Leaders. And he
was the first elected person to the Corporation of Madras from the
awakened aboriginal people.
It
was historic that Annai Meenambal’s public service has all started from
her first address in 1928 in favour of the Simon Commission. Since the
year 1930, she continued to spread the message of Dr. Babasaheb Ambedkar
in South India. She was fortunate enough to be called by Dr. Babasaheb
Ambedkar himself called her as, “My dear Sister”. It was Annai Meenambal
who rendered the title “PERIYAR” to E.V. Ramasamy a well known leader
of Tamil Nadu. Her public service was as active till the year of 1980.
She died on 30th November 1992.
True,
her fervent labouring towards the people’s advancement had earned a lot
of opportunities to her as the first Scheduled Classes woman to become
member of Madras Corporation and Deputy Mayor of Madras Corporation. She
was an honorary magistrate for Madras Province, the Member of Post-war
Reconstruction committee.
Annai Meenambal had paid her service joining force with Adi-Dravida
leaders who admired her for her service. She initiated the women
audience to actively participated in social uplift of the Scheduled
Classes and they should impart education to their children, improve
their confidence and inculcate in them good moral culture. She advised
women to fight and liberate themselves form untouchability, casteism and
oppression. In spite of this, she was never hesitant to prove her
individuality. There were hundreds of conference and meetings which she
blessed with her Presidentship. Her irrefutable advice that she gave at
the Tirunelveli Adi-Dravidian conference which was convened on 31st
January 1937,
“It is said that a family without unity will perish. For this reason
it must be known that a society, nation or anything else needs the
strength of unity to gain its progress. Although it will take a long
time to do away with this sin of catse consciousness from our country,
all the people of our community must unite together with each other to
prove that we are too human beings”
I dunno how many PERIYARISTS know about her?
She gave the title “PERIYAR” (Great one) to E.V. RAMASWAMY in a
women conference in Madras. But facts like these were covered up and did
not reach the popular discourse. Even I dunno how many of Periyarists
know about it.
Her husband N. Sivaraj was the President of “All India Scheduled
Castes Federation”. AISCF was the first all India political party
exclusively for the Scheduled Classes of India. It was founded by Dr.
Babasaheb Ambedkar in the national convention of the Scheduled Classes
held at Nagpur during 17-20 July 1942. It was presided by Thanthai N.
Sivaraj and he was elected as its first President. When the Republican
Party of India was founded in 1957, he was again elected as its First
President and continued working to establish the party’s organization
until he died in 1964. He served as a Member of Parliament once during
British rule and once after Independence on behalf of the Republican
party from 1957 to 1962.
Annai Meenambal was the First President of ‘All India Scheduled
Castes Women’s Federation’. She presided over the first AISCF Women’s
conference held at Madras, in 1944, which was attended by Dr. Babasaheb
Ambedkar. She also presided over the second AISCF women’s conference
held at Bombay, on May 6th, 1945.
Words of Annai Meenambal:
“I think the year was 1938…we were running an organisation for Tamil
Nadu’s women. A person called Narayaniamma was a professor at Queen
Mary’s College then. She told me, “All important people in Madras
Presidency have special titles…but, E.V.R. alone does not have any such
title. We have to give him some title through our Association.”.. I gave
the suggestion – ‘E.V.R. shows us all the way and is the father of
Rationalism here…He occupies a higher place than any others we can
compare him to, we can give him the title of ‘Periyar’ (the great one)’
And so, we organised a meeting at the Victoria Public Hall that was near
Moore Market then and announced this title formally. E.V.R. was in jail
at the time, after having been arrested during the anti-Hindi
agitation. After the meeting was over, we went to see him in person and
told him the news of having given him the title of ‘Periyar’. He
laughed. From this, we took it that he had accepted the ‘Periyar’
title…” said Meenambal Sivaraj.
“Ambedkar was skilled at cooking. Once, I participated in a meeting
of the Scheduled Caste Federation at Bombay. Returning from the meeting,
we were really hungry…Ambedkar took some of us who had participated in
the meeting to his ‘Rajgriha’ home and served us food with his own
hands. The important thing here is, he had cooked the food himself! When
he came to Chennai, the Chettinad Raja Sir Muthiah Chettiar would ask
him teasingly, “Do you have any dear ones in Chennai?” To which Ambedkar
would reply, “But my sister Meenambal is in Madras.”
I
dare to say here, leaders like Pandit Iyothee Thass, Thatha Rettamalai
Srinivasan, Perunthalaivar M.C. Rajah, Thanthai N. Sivaraj and Annai
Meenambal Sivaraj had been neglected by our own fellows and the Shudra
fellows of Tamil Nadu. I must thankful to Paari Chelian ayya, Gowthama
Meena akka and Srithar anna.
Compiled:
Ambeth,
Dharmapuri,
Tamil Nadu.
Reference:
1. ‘Our Leaders’ by Anbu Ponnoviam, Siddhartha Publications, Chennai.
2. ‘Words of Annai Meenambal’ taken from Paari Chelian article.
Jai bheem..!
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AWAAZ INDIA TV 948K subscribers Dr. Bhau Lokhande on Manusmruti Dahan Din Category Entertainment https://velivada.com/…/25th-december-manusmriti-dahan-diwa…/ 25th December – Manusmriti Dahan Diwas – Real victory of good over evil [Video] Dr. Ambedkar burnt Manusmriti (Book of Inequality) in 1927 12360388_1732399683656466_5818865210685342343_n 553287_10154474180342942_4979089188846338091_n Proper place of manusmriti
Manusmriti burnt by Buddha Mahila Sangha, Hyderabad. manusmriti burnt by Buddha Mahila Sangha, Hyderabad Activists of the Dalit Hakkula Parirakshana Samiti burnt copies of Manusmriti
Activists of the Aboriginal Awakened SC/ST Hakkula Parisakshana Samiti burnt copies of manusmriti
Dr. Ambedkar burnt Manusmriti (Book of Inequality) on 25th December, 1927. Watch this video to understand why he burnt it.
[Video] Dr. Ambedkar burnt Manusmriti (Book of Inequality) in 1927
Read also – 25th December – Manusmruti Dahan (Burning of Manusmruti )
For the whole world of All Aboriginal Awakened Societies including
SC/STs/OBCs/Religious Minorities/non-chitpavan brahmins, it is an
important day as “Manu Smruti Dahan Din”, as it was on this day in 1927
that Manusmruti was publicly burned by Dr. Ambedkar, during the
“Maha-Sangharsha” of Mahad Satyagraha, and is an important mile stone in
All Aboriginal Awakened Societies including SC/STs/OBCs/Religious
Minorities/non-chitpavan brahmins struggle against chitpavan brahmanism.
Let us all remember this day with pride and burn manusmriti online till
all the FOREIGNERS from BENE ISRAEL chitpavan brahmins of
Rowdy/Rakshasa Swayam Sevaks (RSS) quit PRABUDDHA BHARAT.
Watch Video – Dr. Ambedkar burnt Manusmriti (Book of Inequality) in 1927
Manuvadi chitpavan brahmins had arranged that Ambedkar does not get a
ground for meeting, but a Muslim gentleman, Mr. Fattekhan, gave his
private land. They had arranged that no supplies of food, water or
anything else could be bought, so everything was brought from outside by
our men. The volunteers had to take a vow of five items:
1. I do not believe on Chaturvarna based on birth.
2. I do not believe in caste distinctions.
3. I believe that untouchability is an anathema on hindutva and I will honestly try my best to completely destroy it.
4. Considering that there is no inequality, I will not follow any
restrictions about food and drink among at least all hinduvites.
5. I believe that untouchables must have equal rights in temples, water sources, schools and other amenities.
Read also – 25th December – Manusmriti Dahan Diwas – Real victory of good over evil
Dr. Ambedkar came from Bombay by boat “Padmavati” via Dasgaon port,
instead of Dharamtar, though it is longer distance, because in the event
of boycott by bus owners, they could walk down five miles to Mahad.
Some people later tried to say that Dr. Ambedkar decided to burn
manusmruti at the eleventh hour, as he had to withdraw the programme of
drinking water from Chavadar Tank under court orders and persuasion by
the Collector. That is not true, because right in front of the pendal of
the meeting a “vedi” was created beforehand to burn manusmruti. Six
people were labouring for two days to prepare it. A pit six inches deep
and one and half foot square was dug in, and filled with sandle wood
pieces. On its four corners, poles were erected, bearing banners on
three sides. Banners said,
1. “manusmruti chi dahan bhumi”, i.e. Crematorium for manusmruti.
2. Destroy Untouchability and
3. Bury the chitpavan brahmanism.
On 25th December, 1927, at 9 p.m., the book of manusmruti was kept on
this and burned at the hands of Bapusahib Sahastrabuddhe and another
five six aboriginal SC/ST awakened sadhus.
At the meeting there was Babasahib’s historical speech. The main points of speech:
We have to understand why we are prevented from drinking water from
this tank. He explained Chaturvarna ( chitpavan brahmins as 1st rate
athmas(souls0, kshatrias, vysias, shurdas as 2nd, 3rd,4th rate souls and
the aboriginal ati shudras the SC/STs having no souls so that all sorts
of atrocities could ne committed on them. But the Buddha never believed
in any soul. he said all are equal.Hence we were Buddhists, are
Buddhists and will cintinue to be Buddhists.), and declared that our
struggle is to destroy the fetters of Chaturvarna, this was the starting
point of the struggle for equality. He compared that meeting with the
meeting of 24th Jan. 1789, when Loui XVI of France had called a meeting
of French peoples representatives. This meeting killed king and queen,
harassed and massacred the upper classes, remaining were banished,
property of the rich was confiscated, and it started a fifteen year long
civil war. People have not grasped the importance of this Revolution.
This Revolution was the beginning of the prosperity of not only France
but whole of Europe and has revolutionized the whole World. He explained
French Revolution in detail. He then explained that our aim is not only
to remove untouchabilty but to destroy chaturvarna, as the root cause
lies there. He explained how Patricians deceived Plebeians in the name
of religion. The root of untouchabilty lies in prohibition of
inter-caste marriages, that we have to break, he thundered. He appealed
to higher varnas to let this “Social Revolution” take place peacefully,
discard the sastras, and accept the principle of justice, and he assured
them peace from our side. Four resolutions were passed and a
Declaration of Equality was pronounced. After this manusmruti was burned
as mentioned above.
There was a strong reaction in chitpavan
brahmanical press, Babasahib was called “Bheemaasura” by one paper. Dr.
Ambedkar justified the burning of manusmruti in various articles. He
ridiculed those people that they have not read the manusmruti, and
declared that we will never accept it. For those who say it is an
outdated booklet so why give importance to it, he invited attention to
atrocities on SC/STs and said, these are because hindutvaites are
following this book. And further asked, if it is outdated, how does it
matter to you if somebody burns it. For those who enquire, what is
achieved by SC/STs by burning it, he retorted, what M. Gandhi achieved
by burning foreign clothes, what was achieved by burning
“Dnyana-prakash” which published about marriage of Khan-Malini, what was
achieved by those who burned Miss Mayo’s book “Mother India” in New
York, what was achieved by boycotting Simon Commission formed to frame
political reforms? These were the forms of registering the protests, so
was ours against manusmruti.
He further declared, that if
unfortunately, this burning of Manusmruti does not result in destruction
of “chitpavan brahmanya”, we will have to either burn the “chitpavan
brahmanya-grast” people (i.e. affected by chitpavan brahmanism), or
renounce hindutva.
All 84,000
Khandas As Found in the Pali Suttas Traditionally the are 84,000 Dharma
Doors - 84,000 ways to get Awakeness. Maybe so; certainly the Buddha
taught a large number of practices that lead to Awakeness. This web page
attempts to catalogue those found in the Pali Suttas (DN, MN, SN, AN,
Ud & Sn 1). There are 3 sections:
The
discourses of Buddha are divided into 84,000, as to separate addresses.
The division includes all that was spoken by Buddha.”I received from
Buddha,” said Ananda,
“82,000 Khandas, and from the priests 2000; these are 84,000 Khandas
maintained by me.” They are divided into 275,250, as to the stanzas of
the original text, and into 361,550, as to the stanzas of the
commentary. All the discourses including both those of Buddha and those
of the commentator, are divided into 2,547 banawaras, containing
737,000 stanzas, and 29,368,000 separate letters.
Positive Buddha Vacana — The words of the Buddha — Interested in All
Suttas of Tipitaka as Episodes in visual format including 7D laser
Hologram 360 degree Circarama
presentation
This
wide-ranging sutta, the longest one in the Pali canon, describes the
events leading up to, during, and immediately following the death and
final release (parinibbana) of the Buddha. This colorful narrative
contains a wealth of Dhamma teachings, including the Buddha’s final
instructions that defined how Buddhism would be lived and practiced long
after the Buddha’s death — even to this day. But this sutta also
depicts, in simple language, the poignant human drama that unfolds among
the Buddha’s many devoted followers around the time of the death
oftheir beloved teacher.
an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan
of
Free Online Awaken One With Awareness Mind (A1wAM)+ioT (insight-net of Things) - the art of Giving, taking and Living to attain Eternal Bliss as Final Goal through Electronic Visual Communication Course on
Political
Science-Techno-Politico-Socio Transformation and Economic Emancipation
Movement (TPSTEEM). Struggle hard to see that all fraud EVMs are
replaced by paper ballots by Start using Internet of things by creating
Websites,blogs. Make the best use of facebook, twitter etc., to
propagate TPSTEEMthru FOA1TRPUVF.
Practice Insight Meditation in all postures of the body - Sitting, standing, lying, walking, jogging, cycling, swimming, martial arts etc., for health mind in a healthy body.
When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit/Classical Hela Basa (Hela Language)/Classical Pali which are the same. Buddha spoke in Magadhi. All the 7111 languages and dialects are off shoot of Classical
Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of
Human Beings, just like all other living spieces have their own natural
languages for communication. 111 languages are translated by https://translate.google.com
is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio
Transformation and Economic Emancipation Movement followed by millions
of people all over the world in 112 Classical languages.
Rendering exact translation as a lesson of this
University in one’s mother tongue to this Google Translation and
propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal
KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL
Let us Do good. Purify mind -
‘The gift of Dhamma excels all other gifts – sabba danam dhamma
danam jinati’ at 668, 5A main Road, 8th Cross, HAL 3rd Stage, Bangalore-
Magadhi Karnataka State -PRABUDDHA BHARAT
through http://sarvajan.ambedkar.org
runs
Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in 111 CLASSICAL LANGUAGES
VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS) for Sarvajan
Hithaya Sarvajan Sukhaya i.e for the welfare, happiness and Peace for
all societies and to attain Eternal Peace as Final Goal
Capturing the Master Key
Babasaheb
Dr B.R Ambedkar has said that “political power is the master key using
which you can open all the doors of your progress and self respect”.
If Foreigners from Bene Israel chitpavan brahmins of Rowdy/Rakshasa Swayam
Sevaks (RSS) can call this as manusmriti manuvad hindutva land why can
not we declare this land as PRABUDDHA BHARAT for the benefit of All
Aboriginal Societies ?
As we were Buddhists, are Buddhists and continue to be Buddhists.
99.9%
All Aboriginal Awakened Societies will force the chitpavan brahmins to
quit PRABUDDHA BHARAT with Ballot Papers to save Universal Adult
Franchise, Liberty, Equality, Fraternity for the welfare, happiness,
Peace as enshrined in our Marvelous Modern Constitution and for them to attain Eternal Bliss as Final Goal.
25th December – Manusmriti Dahan Diwas – Real victory of good over evil
From the album ‘Christmas’ (Deluxe Special Edition) Stream or Download: http://wbr.ec/christmas
Tracklist: 0:00 - It’s Beginning To Look A Lot Like Christmas 3:26 - Santa Claus Is Coming To Town 6:18 - Jingle Bells (feat. The Puppini Sisters) 9:00 - White Christmas (Duet With Shania Twain) 12:39 - All I Want For Christmas Is You 15:32 - Holly Jolly Christmas 17:34 - Santa Baby 21:28 - Have Yourself A Merry Little Christmas 25:19 - Christmas (Baby Please Come Home) 28:29 - Silent Night 32:20 - Blue Christmas 36:03 - Cold December Night 39:25 - I’ll Be Home For Christmas 43:54 - Ave Maria 47:55 - Mis Deseos/Feliz Navidad (Duet With Thalia) 52:20 - The Christmas Song 56:40 - Winter Wonderland 59:10 - Frosty The Snowman (feat. The Puppini Sisters) 1:01:54 - Silver Bells (feat. Naturally 7)
Michael Bublé - 2017 Yule Log (Full Deluxe Special Edition Christmas Album) [4K HD]
Michael Buble Christmas Songs Christmas Music Fireplace best christmas songs christmas carols holiday music christmas playlist holiday songs Christmas Special 2019 Category Music Music in this video Learn more Listen ad-free with YouTube Premium Song Christmas (Full Deluxe Special Edition Yule Log) [4K HD] Artist Michael Bublé Licensed to YouTube by
LatinAutor - UMPG, LatinAutor, UMPI, ASCAP, UNIAO BRASILEIRA DE
EDITORAS DE MUSICA - UBEM, ABKCO Music, Inc., UMPG Publishing, BMG
Rights Management, and 10 Music Rights Societies I-108) I-Classical isiXhosa-IsiXhosa StudioXhosa,
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אַנאַליטיש ינסיגהט נעץ - פריי אָנליין טיפּיאַקאַ לאַוו פאָרשונג &
פּראַקטיס אוניווערסיטעט אין 111 קלאַסיש שפּראַכן אין די ווערטער פון
בודדהאַ דורך http://sarvajan.ambedkar.org
אַ מיינונג
אַנריפאַלד דורך די ווייגעריז פון מאַזל, פון טרויער באפרייט, פון
דעפילעמענץ קלענזד, פון פריי באפרייט - דאָס איז די גרעסטע ברכה.
וויסן פון די טייכן אין קלעפס און אין קרעוואַסיז: יענע אין קליין
טשאַנאַלז לויפן ראַשיק, די גרויס לויפן שטיל. וועלכער ס ‘נישט פול מאכט
ראַש. וואָס איז פול איז שטיל.
איר זענט אַ סיקער. דילייטינג די מאַסטערי פון דיין הענט און דיין פֿיס, פון דיין ווערטער און דיין געדאנקען.
זען זיי, פלאַונטערינג אין זייער געפיל פון מייַן, ווי פיש אין די
פּאַדאַלז פון אַ פאַרדאַרט טייַך - און, זע דעם, לעבן מיט קיין מייַן,
נישט פאָרמירן אַטאַטשמאַנט פֿאַר שטאַטן פון שיין.
אזוי ווי איך בין. דאָס זייַנען מיר אויך. ‘ציען די פּאַראַלעל צו זיך, ניט טייטן אדער באַקומען אנדערע צו טייטן.
צו געניסן פון געזונט, צו ברענגען אמת גליק צו משפּחה, צו ברענגען
שלום צו אַלע, מען דאַרף ערשטער דיסציפּלין און קאָנטראָלירן אייגענע
מיינונג. אויב אַ מענטש קען קאָנטראָלירן זיין מיינונג, ער קען געפֿינען די
וועג צו אַווייקמאַנט מיט וויסיקייַט, און אַלע חכמה און מייַלע וועט
געוויינטלעך קומען צו אים.
אַלע פאַלש-טאן ערייזאַז ווייַל פון גייַסט. קען די קאַליע טאן בלייבן אויב מיינונג איז פארוואנדלען
וואָס מיר זענען הייַנט קומט פון אונדזער געדאנקען פון נעכטן, און אונדזער
איצטיקן געדאנקען בויען אונדזער לעבן פון מאָרגן: אונדזער לעבן איז דער
שאַפונג פון אונדזער מיינונג.
טראַנססענדענטאַל סייכל ריסעס ווען די אינטעלעקטואַל מיינונג ריטשאַז
זייַן שיעור און אויב די טינגז זאָל זיין איינגעזען אין זייער אמת און
יקערדיק נאַטור, זיין פּראַסעסאַז פון טראכטן מוזן זיין טראַנסגענדערד דורך
אַ אַפּעלירן צו עטלעכע העכער פיייקייט פון קאָגניטיאָן.
איך וועל נישט קוקן אין דעם צוועק פון אַ צוועק פֿאַר געפֿונען שולד: אַ טריינינג צו זיין באמערקט.
די פונדרויסנדיק וועלט איז בלויז אַ מאַניפעסטאַטיאָן פון די
אַקטיוויטעטן פון דער מיינונג זיך, און דער מיינונג גראַספּס עס ווי אַ
פונדרויסנדיק וועלט, פשוט ווייַל פון איר מידע פון דיסקרימינאַציע און
פאַלש ריזאַנינג. דער תלמיד דאַרף באַקומען די מידע צו קוקן אויף טינגז אַפ
אַנ עמעס.
טראַנססענדענטאַל סייכל ריסעס ווען די אינטעלעקטואַל מיינונג ריטשאַז
זייַן שיעור און אויב די טינגז זאָל זיין איינגעזען אין זייער אמת און
יקערדיק נאַטור, זיין פּראַסעסאַז פון טראכטן מוזן זיין טראַנסגענדערד דורך
אַ אַפּעלירן צו עטלעכע העכער פיייקייט פון קאָגניטיאָן.
איך וועל נישט קוקן אין דעם צוועק פון אַ צוועק פֿאַר געפֿונען שולד: אַ טריינינג צו זיין באמערקט.
די פונדרויסנדיק וועלט איז בלויז אַ מאַניפעסטאַטיאָן פון די
אַקטיוויטעטן פון דער מיינונג זיך, און דער מיינונג גראַספּס עס ווי אַ
פונדרויסנדיק וועלט, פשוט ווייַל פון איר מידע פון דיסקרימינאַציע און
פאַלש ריזאַנינג. דער תלמיד דאַרף באַקומען די מידע צו קוקן אויף טינגז אַפ
אַנ עמעס.
דער אַווייקאַנד איינער מיט וויסיקייַט איינער, ינטענדינג אויף
דזשהאַנאַ, זאָל געפֿינען פרייד אין די וואַלד, זאָל פיר דזשהאַנאַ ביי די
פֿיס פון אַ בוים און דערגרייכן זיין צופֿרידנקייט.
טויזנטער
פון ליכט קענען זיין לייטאַנד פון אַ איין ליכט, און די לעבן פון די ליכט
וועט נישט זיין פאַרקירצט. גליק קיינמאָל דיקריסאַז דורך זייַענדיק שערד.
דאָס איז אין דער נאַטור פון טינגז פרייד פון אַ מענטש פריי פון כאַראָט.
שטעלן דיין האַרץ צו טאָן גוט. טאָן דאָס איבער און איבער ווידער, און איר וועט זיין אָנגעפילט מיט פרייד.
דו זאלסט נישט וואוינען אין דער פאַרגאַנגענהייט, נישט חלום פון דער
צוקונפֿט, קאַנסאַנטרייט די מיינונג אויף די פאָרשטעלן מאָמענט. זען אויך:
10 עצות צו אָנהייבן לעבעדיק אין דעם געשאַנק
זאָל אַ מענטש
טאָן גוט, לאָזן אים טאָן דאָס ווידער און ווידער. זאל ער געפֿינען
פאַרגעניגן אין עס, ווייַל בליספאַל איז די אַקיומיאַליישאַן פון גוטע.
דער אמת בעל הער לעבט אין אמת, אין גוטסקייט און צאַמונג, ניט-גוואַלד, מאַדעריישאַן און ריינקייַט.
באַליידיקן קיין וואָרט אדער אַקט. עסן מיט מאַדעריישאַן. לעבן אין
דיין האַרץ. זוכן דעם העכסטן באוווסטזיין. האר זיך לויט די געזעץ. דאָס איז
די פּשוט לערנען פון די אַווייקאַנד.
לעבן איז ווי דער האַרפּ
שטריקל, אויב עס איז סטראַנג צו ענג עס וועט נישט שפּילן, אויב עס איז אויך
פרייַ עס כאַנגז, די שפּאַנונג וואָס טראגט די שיין געזונט ליגט אין דער
מיטן.
דו זאלסט נישט גלויבן אין עפּעס פשוט ווייַל איר האָט געהערט
עס. דו זאלסט נישט גלויבן אין עפּעס פשוט ווייַל עס איז גערעדט און רומערד
דורך פילע. דו זאלסט נישט גלויבן אין עפּעס פשוט ווייַל עס איז געפֿונען
געשריבן אין דיין רעליגיעז ביכער. דו זאלסט נישט גלויבן אין עפּעס בלויז
אויף די אויטאָריטעט פון דיין לערערס און זקנים. צי ניט גלויבן אין
טראדיציעס ווייַל זיי האָבן שוין קאָלנער פֿאַר פילע דורות. אָבער נאָך
אָבסערוואַציע און אַנאַליסיס, ווען איר געפֿינען אַז עפּעס שטימען מיט
סיבה און איז קאַנדוסיוו צו די גוטע און נוץ פון איין און אַלע, דאַן
אָננעמען עס און לעבן עס
פּונקט ווי אוצרות זענען אַנטדעקן פון דער
ערד, אַזוי די מעלות איז ארויס פון גוטע מעשים, און די חכמה איז ארויס פון
אַ ריין און פרידלעך מיינונג. צו גיין בעשאָלעם דורך די מייז פון מענטשלעך
לעבן, איינער דאַרף די ליכט פון חכמה און די גיידאַנס פון מייַלע.
ביידע, איצט און איצט, עס איז בלויז צאָרעס וואָס איך דיסקרייבז און די ופהער פון צאָרעס.
דער, וואָס קען צאַמען זײַן גרימצארן, גלייך ווי עס אנטפלעקט זיך, ווי
אַ מאָמענטאַל אַנטידאָט, וועט קאָנטראָלירן די גיפט פון די שלאַנג אַז
אַזוי געשווינד ספּרעדז.
זאל אַלע וואָס האָבן לעבן ווערן איבערגעגעבן פון צאָרעס.
עס איז גרינג צו זען די חסרונות פון אנדערע, אָבער שווער צו זען די
אייגענע חסרונות. איינער ווייַזן די חסרונות פון אנדערע ווי פּסוילעס
ווינטעד אין די ווינט, אָבער איינער קאַנסילז די אייגענע חסרונות ווי אַ
כיטרע גאַמבלער קאַנסילז זיין ביינדלעך.
בודאַ ציטירט אויף מורא
יענע אַטאַטשט צו דעם געדאנק ‘איך בין’ און צו מיינונגען אַרומוואַנדערן די וועלט אַפענדינג מענטשן.
איר זוכט פֿאַר דיין נאַטור צו געפֿינען אַ בודאַ. באָדהידהאַרמאַ
קיינער קען צווינגען אונדז צו יבערמאַכן אונדזער מחשבות, ניט אפילו
בודאַ. מיר מוזן טאָן דאָס וואַלאַנטעראַלי. דעריבער בודאַ סטייטיד, ‘איר
זענט דיין אייגן בעל’. Dalai Lama
די קאָליר פון די בערג איז דער גוף פון בודאַ; די געזונט פון פליסנדיק וואַסער איז זיין גרויס רעדע. דאָגע בודאַ און אַלע סענטיענט ביינגז זענען גאָרנישט אָבער אויסדרוקן פון די מיינונג. עס איז גאָרנישט אַנדערש. Huang Po
צו דערוועקן פּלוצלינג צו די פאַקט אַז דיין אייגענע מיינונג איז דער
בודאַ, אַז עס איז גאָרנישט צו דערגרייכן אָדער אַ איין קאַמף צו דורכפירן.
דאָס איז די העכסטע וועג. Huang Po
די ווערטער פון בודאַ פאָרשלאָגן דעם אמת: האַס קיינמאָל סיסיז דורך האַס אָבער דורך ליבע אַליין איז געהיילט. דזשאַק קאָרנפילד
Awọn iroyin to dara lati Ikẹkọ NIBBANA Ọfẹ lori Ayelujara lati KUSHINARA NIBBANA BHUMI PAGODA -PATH SI ATTAIN BL BLSS LATI FINAL GOAL
Apapọ Itupalẹ Itankale - Iwadi Iṣeduro Ọfẹ lori Ayelujara ati Ikẹkọ ti
Onise Iṣẹ ni 111 Awọn ede LANLAGLADA ni Awọn ọrọ ti ara BUDDHA nipasẹ http://sarvajan.ambedkar.org
Irora jẹ Ẹbun Dipo ti yago fun o, Kọ ẹkọ lati gba esin. Laisi irora, ko si idagba
bẹrẹ akoko o ko yan lati gba omiiran eniyan tabi iṣẹlẹ lati ṣakoso awọn ẹdun rẹ
A ko le ṣe gba Alaafia ninu aye ode titi ao fi ni Alafia pelu àwa fúnra wa
Awọn adarọ-ọrọ Buddha 150 Ti Yoo jẹ ki O Wiser (Sare) pẹlu ikini Vegan Chirstmas
Ko si iberu fun ọkan ti ọkan inu rẹ ko ni pẹlu awọn ifẹ.
Sise igbala tirẹ. Maṣe dale awọn miiran.
Ti ohunkohun ba tọ lati ṣe, ṣe pẹlu gbogbo ọkan rẹ. Buddha
A ko pe ọkunrin ni ọlọgbọn nitori o sọrọ ati tun sọ lẹẹkansi; ṣugbọn ti
o ba jẹ alaafia, ifẹ ati alaibẹru lẹhinna o wa ni ododo ni a pe ni
ọlọgbọn.
Maṣe wa ibi-mimọ ninu ẹnikẹni ayafi ara rẹ.
Ko si
ẹnikan ti o gba wa laye ṣugbọn awọn ara wa. Ko si ọkan le ati pe ko si
ọkan le. Àwa fúnra wa gbọ́dọ̀ máa rin ipa ọ̀nà náà.
Lati gbe igbe aye aiṣedeede nikan, ẹnikan ko gbọdọ ka nkankan bi ẹni tirẹ ni aarin ọpọ yanturu.
Gbogbo ohun ti a jẹ ni abajade ti ohun ti a ti ro.
Ti a ba kuna lati wo awọn elomiran nigbati wọn nilo iranlọwọ, tani yoo ṣe itọju wa?
Ẹnikan ti o ṣiṣẹ lori otitọ ni idunnu ni agbaye yii ati ni ikọja.
Awọn agbasọ Buddha dara julọ
Fifun, paapaa ti o ba ni diẹ diẹ.
Paapaa iku ko yẹ ki o bẹru nipasẹ ẹniti o ti lo ọgbọn.
Awọn iṣan omi igigirisẹ; fletcher taara ọfà; Awọn gbẹnagbẹna rọ igi; ọlọgbọn titunto si ara wọn.
Lọ silẹ nipasẹ sisọnu ni ikoko omi ti o kun. Bakanna, ọlọgbọn naa, ṣajọ diẹ ni diẹ, o kun ararẹ pẹlu ohun rere.
Ẹbun ti o tobi julọ ni lati fun awọn eniyan ni ijidide rẹ pẹlu imọ, lati pin. O ni lati jẹ nla julọ.
Ti o ba mọ ohun ti Mo mọ nipa agbara fifun, iwọ kii yoo jẹ ki ounjẹ kan kọja kọja laisi pinpin ni ọna kan.
Ipinle ijiya jẹ asomọ.
Fi ipalọlọ fi ibinu binu ọkunrin naa. Sile fi oju rere gba okunrin
olokun naa. Sile fi ibanujẹ han pẹlu ilawo. Sile opuro pẹlu otitọ.
Awọn eniyan ti o ni awọn ero kan nyọ ara wọn lẹnu.
Paapaa bi apata ti o nipọn ti nfuufu nipa afẹfẹ, bẹẹ ni awọn ọlọgbọn ko ni iyin nipasẹ iyin tabi ibawi.
Iwọ tikararẹ gbọdọ sa ipa. Awọn Buddha ṣalaye ọna nikan.
Ko si ohun ti o le pa ọ lara pupọ bi awọn ero tirẹ ko ṣe aabo.
Ṣe àṣaro… ma ṣe da duro, ki o ma ba banujẹ nigbamii.
O dara julọ ju ẹgbẹrun awọn ọrọ ṣofo, jẹ ọrọ kan ti o mu alaafia wá.
Imọye jẹ igi inu ti awọn ọrọ ti a sọ daradara.
Idawọ duro lati ṣe buburu, gbigbin ohun ti o dara, mimọ mimọ: eyi ni ẹkọ ti Buddha.
Ṣe igbadun ninu iṣaro ati iṣojukọ. Ṣajọ ara rẹ, dun. O wa oluwadi.
Fi imurasinu ṣe loni ohun ti o gbọdọ ṣee. Talo mọ? Ọla, iku de.
Ohun ti o jẹ jẹ ohun ti o ti jẹ. Ohun ti iwọ yoo jẹ ni ohun ti o nṣe bayi.
Ti o ba gbero lati sọ nigbagbogbo beere lọwọ ararẹ, o jẹ otitọ, o jẹ dandan, o jẹ oninrere.
Ti o ko ba ri ẹnikan lati ṣe atilẹyin fun ọ lori ipa ti ẹmi, rin nikan.
Apakan 2. Buddha Quotes Pe NI… Awọn agbasọ ọrọ Buddha Inspirational
Duro, da duro. Ko sọ. Otitọ ti o ga julọ ko paapaa lati ronu.
A jẹ ohun ti a ro. Gbogbo ohun ti a dide pẹlu awọn ero wa. Pẹlu awọn ero wa, a ṣe agbaye.
Gẹgẹ bi okun nla ti ni itọwo kan, itọwo iyọ, nitorinaa ẹkọ yii ati ibawi ni o ni itọwo kan, itọwo igbala.
Awọn ọkan ninu ẹniti ko to gun wa ni ifẹkufẹ ati pupọjù ti
perpetuate di; bawo ni o ṣe le orin ti o ji Ikankan kan, ko si, ati ti
iye ailopin.
Ifarada jẹ ọkan ninu awọn ibawi ti o nira julọ, ṣugbọn o jẹ fun ẹniti o farada pe iṣẹgun ikẹhin de.
Oru ni ọsan si ẹniti o ji; maili gun si ẹniti o rẹni; ọjọ́ gigun si awọn aṣiwere ti ko mọ ofin otitọ.
Eyikeyi iyebiye ti o wa ni awọn ọrun ti ọrun, ko si ohun ti o ṣe afiwe si ọkan ti o ji.
Ọpọlọ wa ni apẹrẹ; a di ohun ti a ro. Ayọ tẹle atẹle ironu funfun bi ojiji ti ko fi silẹ.
Bii ododo ti o dara, ti o lẹwa lati wo ṣugbọn laisi turari, awọn
ọrọ didan ko ni eso ninu ọkunrin ti ko ṣe ni ibamu pẹlu wọn.
Awọn ijinlẹ wa ti ayeraye jẹ ohun ti o niyelori bi ti awọn eyiti eyiti
adiye kan ti ko fọ ọna rẹ nipasẹ ikarahun rẹ le dagba ti aye ita.
Imọye ti o dagbasoke ati ti a fi sinu iṣe jẹ pataki ju imọran ti o wa nikan bi imọran.
Biotilẹjẹpe ọpọlọpọ awọn ọrọ mimọ ti o ka, sibẹsibẹ ọpọlọpọ ti o sọ, kini anfani wo ni yoo ṣe ti o ko ba ṣe lori wọn?
Idarudapọ jẹ atorunwa ninu gbogbo nkan ti kojọpọ. Sa ipa pẹlu aisimi. Awọn ọrọ Buddha Kukuru
Asomọ yori si ijiya.
Ṣe gbogbo ẹda ni awọn ọkàn inu.
Emi ni iyanu.
A jug kun fun ju. Gbogbo eniyan ni onkọwe ti ilera tabi aisan. Ahọn bi ọbẹ didasilẹ… Pa ni laisi yiya ẹjẹ. Ọna naa ko si ni ọrun. Ọna wa ni ọkan ninu.
Apakan 3. Buddha Quotes About Life, Ebi Ati Ore
Gbe gbogbo iṣe ni kikun, bi ẹni pe o jẹ ẹni ikẹhin rẹ. A maa nṣe inunibini si siwaju sii nipasẹ awọn eniyan buburu ju ti awọn ti o dara lọ fẹran rẹ. Ko si ohunkan wa patapata nikan; ohun gbogbo wa ni ibatan si ohun gbogbo miiran. Wiwe tabi aimọkan gbarale ara ẹni. Ko si ẹnikan ti o le sọ omiiran di mimọ. Lati ṣe atilẹyin iya ati baba, lati fẹran iyawo ati ọmọ ati lati ni igbesi aye ti o rọrun; yi ni o dara orire. Akoko kan le yipada ni ọjọ kan, ọjọ kan le yi igbesi aye kan ati igbesi aye kan le yi aye pada. Arabinrin ti o mọ ṣiṣan igbesi aye, ti ko ni ara tabi yiya tabi ko yiya, ko nilo atunse tabi tunṣe.
Irẹtan ati ọrẹ buburu diẹ sii ni lati bẹru ju ẹranko igbẹ lọ;
ẹranko igbẹ le ba ara rẹ jẹ, ṣugbọn ọrẹ buburu yoo pa ẹmi rẹ lara. Eyikeyi awọn ọrọ ti a sọ yẹ ki o yan pẹlu abojuto fun eniyan yoo gbọ wọn yoo ni agba nipasẹ wọn fun rere tabi aisan. Lati wa ni aisun jẹ ọna kukuru si iku ati lati ni agara jẹ ọna igbesi aye; aṣiwere ni aṣiwere, awọn ọlọgbọn aisimi. Ti oluwadii ko ba ri alabagbepo ti o dara julọ tabi dogba, jẹ ki wọn pinnu opin ọna nikan. Ti a ba le rii iṣẹ iyanu ti ododo ododo kan kedere, gbogbo igbesi aye wa yoo yipada.
Buddha Quotes Lori Love Ati Oore
Ife t’o bi lati inu oye. Ṣe iyipada ifẹ ailopin si gbogbo agbaye. Iwọ, funrararẹ, bi ẹnikẹni ti o wa ninu gbogbo agbaye, tọ si ifẹ ati ifẹ rẹ. Olopa dabi ifẹ, ikanju mejeeji ti awọn idaduro ati awọn abanidije. Ifẹ jẹ ẹbun ti ọkan ti inu julọ si ẹlomiran ki mejeeji le jẹ odidi. Jẹ ki awọn ero didan-fun gbogbo ohun-gbogbo jẹ tirẹ.
A yoo dagbasoke ati gbin ominira ti okan nipa iṣeun-ifẹ, jẹ ki o jẹ
ọkọ wa, ṣe o jẹ ipilẹ wa, da duro, ṣiṣe awọn ara wa ninu rẹ, ati pe o
pe ni pipe. Ikorira ko ni pari nipasẹ ikorira nigbakugba. Irira pari ni ifẹ. Eyi jẹ ofin ti ko ṣe alaye. Ẹniti o fẹran eniyan 50 ni awọn ijiya 50; ẹniti o ba ni ife ẹnikan ko ni ijiya. Inurere yẹ ki o di ọna igbesi aye ti ara, kii ṣe iyatọ. Ọrọ nikan ti o nifẹ si ni sisọ, ọrọ ti o gba itara. Ọrọ sisọ, nigbati ko ba mu ibi wá fun awọn ẹlomiran, ohun igbadun ni. A ko pe eniyan ni ọlọla ti o ṣe ipalara awọn ẹda alãye. Nipa ipalara ko jẹ eeyan eeyan ni a pe ni ọlọla. Ni kiko jinna ati oye, ni ikẹkọ daradara ati lilo awọn ọrọ ti a sọ daradara: eyi ni o dara orire.
Gẹgẹ bi iya yoo ṣe aabo ọmọ rẹ nikan pẹlu igbesi aye rẹ, paapaa
nitorinaa jẹ ki ẹnikan ṣe agbega ifẹ alailopin si gbogbo awọn ẹda. Ninu ẹniti ko ni aanu fun awọn ẹda alãye: mọ ọ bi apanirun.
Jẹ ki a dide ki a dupẹ, nitori ti a ko ba kọ ẹkọ pupọ loni, o kere
ju, a kọ ẹkọ diẹ, ati pe ti a ko kọ ẹkọ diẹ, o kere ju a ko ṣaisan, ati
ti a ba ni aisan , o kere ju a ko ku; nitorinaa, ẹ jẹ ki gbogbo wa dupe.
Buddha Quotes On minding Ati Titunto si ara rẹ O si ni agbara ti o ro pe o ni agbara. Tẹ lati tweet
O jẹ ẹmi eniyan, kii ṣe ọta rẹ tabi ọta, ti o tọ fun u si awọn ọna ibi.
Ṣe igbadun ninu akiyesi! Ṣọra awọn ero rẹ daradara!
Ohun gbogbo ti da lori okan, ti mu nipasẹ ọpọlọ, ti wa ni asa
nipasẹ lokan. Ti o ba sọrọ ati ṣiṣẹ pẹlu ẹmi ti a ti sọ dibajẹ, ijiya
yoo tẹle ọ, bi awọn kẹkẹ ti akọmalu ṣe tẹle ipasẹ akọmalu.
Ko si ohun ti o jẹ alaigbọran bi ẹmi aibikita, ati pe ko si ohun ti o gbọran si gẹgẹ bi ọkan ti o ni ibawi.
Ọkàn ti ko ṣe lilu nipasẹ awọn irisi ti ọrọ itusilẹ, lati inu
ibanujẹ ti o ni ominira, lati awọn ibajẹ ti a sọ di mimọ, lati ibẹru ti o
ni ominira - eyi ni ibukun ti o tobi julọ.
Mọ lati awọn odo
ni awọn idalẹnu ati ni awọn ohun elo: awọn ti o wa ni awọn ikanni kekere
nṣan lairi, ṣiṣan nla naa dakẹ. Ohunkohun ti ko ba kun fun ariwo.
Ohunkohun ti kun jẹ idakẹjẹ.
O wa oluwadi. Inudidun ni agbara awọn ọwọ rẹ ati awọn ẹsẹ rẹ, ti awọn ọrọ rẹ ati awọn ero rẹ.
Wo wọn, fọn kiri ni imọran ti mi, bi ẹja ninu awọn igigirisẹ ti
iṣan omi ti o gbẹ - ati pe, ti o rii eyi, gbe pẹlu ko si nkan ti emi, ko
ni asomọ fun awọn ipinlẹ ti di.
‘Bi emi ti ri, bẹẹ ni awọn wọnyi. Bi awọn wọnyi ṣe ri, emi ni Emi. ‘
Gbogbo awọn iriri ni iṣaaju nipasẹ lokan, nini inu bi oluwa wọn, ti o da nipasẹ ọkan.
Lati gbadun ilera to dara, lati mu idunnu tootọ wa si ẹbi ẹnikan,
lati mu alafia wa si gbogbo eniyan, ọkan gbọdọ kọkọ kọkọ ki o ṣakoso
iṣakoso ọkan ti ara rẹ. Ti ọkunrin kan ba le ṣakoso ọkan rẹ, o le wa ọna
lati Awari pẹlu Akiyesi, ati gbogbo ọgbọn ati iwa-rere yoo tọ si ni ti
ara rẹ.
Gbogbo aiṣe-aṣiṣe ṣe dide nitori ẹmi. Ti okan ba yipada le aṣiṣe-aṣiṣe o wa?
Ohun ti a jẹ loni wa lati awọn ero wa ti lana, ati awọn ero wa lọwọlọwọ
kọ igbesi aye wa ti ọla: Igbesi aye wa ni ẹda ti okan wa.
Ẹniti o ti ṣẹgun ara rẹ jẹ akọni ti o tobi pupọ ju ẹniti o ti ṣẹgun ẹgbẹrun kan ẹgbẹrun ọkunrin lọ.
Imọye ti transcendental ga soke nigbati ẹmi ọgbọn ba de opin rẹ ati
ti ohun ba ni lati rii daju ni otitọ ati iseda aye to ṣe pataki, awọn
ilana ironu rẹ gbọdọ ni nipasẹ nipasẹ ẹbẹ si diẹ ninu awọn ẹkọ giga ti
cognition.
Emi kii yoo wo idi ekan ti ẹnikan lori wiwa ẹbi: ikẹkọ lati ṣe akiyesi.
Aye ita jẹ ifihan nikan ti awọn iṣẹ ti inu funrararẹ, ati pe ẹmi
yoo mu u gẹgẹ bi ita ti ita lasan nitori aṣa ti iyasọtọ ati iro-eke.
Ọmọ-ẹhin yẹ ki o wa sinu aṣa ti wiwo ohun ni otitọ.
Mind ṣaju gbogbo awọn ipinlẹ ọpọlọ. Ọkàn ni olórí wọn; gbogbo wọn ni iṣiṣẹ.
Ti o ba jẹ pẹlu ọkan mimọ ti eniyan ba sọrọ tabi ṣe iṣere ni atẹle rẹ bi ojiji ojiji ti ko lọ kuro.
Buddha Quotes On minding Ati Titunto si ara rẹ
O si ni agbara ti o ro pe o ni agbara. O jẹ ẹmi eniyan, kii ṣe ọta rẹ tabi ọta, ti o tọ fun u si awọn ọna ibi. Ṣe igbadun ninu akiyesi! Ṣọra awọn ero rẹ daradara!
Ohun gbogbo ti da lori okan, ti mu nipasẹ ọpọlọ, ti wa ni asa
nipasẹ lokan. Ti o ba sọrọ ati ṣiṣẹ pẹlu ẹmi ti a ti sọ dibajẹ, ijiya
yoo tẹle ọ, bi awọn kẹkẹ ti akọmalu ṣe tẹle ipasẹ akọmalu. Ko si ohun ti o jẹ alaigbọran bi ẹmi aibikita, ati pe ko si ohun ti o gbọran si gẹgẹ bi ọkan ti o ni ibawi.
Ọkàn ti ko ṣe lilu nipasẹ awọn irisi ti ọrọ itusilẹ, lati inu
ibanujẹ ti o ni ominira, lati awọn ibajẹ ti a sọ di mimọ, lati ibẹru ti o
ni ominira - eyi ni ibukun ti o tobi julọ. Mọ lati awọn odo ni
awọn idalẹnu ati ni awọn ohun elo: awọn ti o wa ni awọn ikanni kekere
nṣan lairi, ṣiṣan nla naa dakẹ. Ohunkohun ti ko ba kun fun ariwo.
Ohunkohun ti kun jẹ idakẹjẹ. O wa oluwadi. Inudidun ni agbara awọn ọwọ rẹ ati awọn ẹsẹ rẹ, ti awọn ọrọ rẹ ati awọn ero rẹ.
Wo wọn, fọn kiri ni imọran ti mi, bi ẹja ninu awọn igigirisẹ ti
iṣan omi ti o gbẹ - ati pe, ti o rii eyi, gbe pẹlu ko si nkan ti emi, ko
ni asomọ fun awọn ipinlẹ ti di. ‘Bi emi ti ri, bẹẹ ni awọn wọnyi. Bi awọn wọnyi ṣe ri, emi ni Emi. ‘ Gbogbo awọn iriri ni iṣaaju nipasẹ lokan, nini inu bi oluwa wọn, ti o da nipasẹ ọkan.
Lati gbadun ilera to dara, lati mu idunnu tootọ wa si ẹbi ẹnikan,
lati mu alafia wa si gbogbo eniyan, ọkan gbọdọ kọkọ kọkọ ki o ṣakoso
iṣakoso ọkan ti ara rẹ. Ti ọkunrin kan ba le ṣakoso ọkan rẹ, o le wa ọna
lati Enlightenment, ati gbogbo ọgbọn ati iwa-rere yoo tọ si ni ti ara. Gbogbo aiṣe-aṣiṣe ṣe dide nitori ẹmi. Ti okan ba yipada le aṣiṣe-aṣiṣe o wa?
Ohun ti a jẹ loni wa lati awọn ero wa ti lana, ati awọn ero wa
lọwọlọwọ kọ igbesi aye wa ti ọla: Igbesi aye wa ni ẹda ti okan wa.
Ẹniti o ti ṣẹgun ara rẹ jẹ akọni ti o tobi pupọ ju ẹniti o ti ṣẹgun ẹgbẹrun kan ẹgbẹrun ọkunrin lọ.
Imọye ti transcendental ga soke nigbati ẹmi ọgbọn ba de opin rẹ ati ti
ohun ba ni lati rii daju ni otitọ ati iseda aye to ṣe pataki, awọn ilana
ironu rẹ gbọdọ ni nipasẹ nipasẹ ẹbẹ si diẹ ninu awọn ẹkọ giga ti
cognition.
Emi kii yoo wo idi ekan ti ẹnikan lori wiwa ẹbi: ikẹkọ lati ṣe akiyesi.
Aye ita jẹ ifihan nikan ti awọn iṣẹ ti inu funrararẹ, ati pe ẹmi
yoo mu u gẹgẹ bi ita ti ita lasan nitori aṣa ti iyasọtọ ati iro-eke.
Ọmọ-ẹhin yẹ ki o wa sinu aṣa ti wiwo ohun ni otitọ.
Mind ṣaju gbogbo awọn ipinlẹ ọpọlọ. Ọkàn ni olórí wọn; gbogbo wọn ni iṣiṣẹ.
Ti o ba jẹ pẹlu ọkan mimọ ti eniyan ba sọrọ tabi ṣe iṣere ni atẹle rẹ bi ojiji ojiji ti ko lọ kuro.
Awọn agbasọ ọrọ Nipasẹ Buddha Lori Ayọ Ati Ayọ
Ko si ọna si idunnu: idunnu ni ọna naa.
Ayọ wa nigbati iṣẹ ati awọn ọrọ rẹ ba ni anfani si ararẹ ati awọn miiran.
Ẹniti o ji ti o ji pẹlu ọkan ninu imọ, ero lori jhana, yẹ ki o ni
inu didùn ninu igbo, o yẹ ki o ṣe jhana ni ẹsẹ igi, lati ni itẹlọrun
tirẹ.
Ẹgbẹẹgbẹrun awọn abẹla le ni ina lati abẹla kan, ati
igbesi aye abẹla naa kii yoo ni kuru. Ayọ ko dinku nigbagbogbo nipa
pipin.
O wa ninu iseda awọn ohun ti ayọ Daju ninu eniyan ti ko ni ironupiwada.
Ṣeto ọkan rẹ si ṣiṣe rere. Ṣe ni gbogbo igba, ati pe iwọ yoo ni ayọ.
Maṣe gbe inu nkan ti o ti kọja, maṣe ni ala ti ọjọ iwaju, ṣojumọ
okan lori akoko ti isiyi. Wo paapaa: Awọn Imọran 10 lati Bẹrẹ Ngbe ni
Kanyi
O yẹ ki eniyan ṣe rere, jẹ ki o ṣe lẹẹkansi ati lẹẹkansi. Jẹ ki o ni inu-rere ninu rẹ, nitori idunnu ni ikojọpọ ti o dara.
A ṣẹda ati ti ṣatunṣe nipasẹ awọn ero wa. Awọn ti a ṣe apẹrẹ nipasẹ
awọn ero aifọkanbalẹ funni ni ayọ nigbati wọn ba sọrọ tabi iṣe. Ayọ
tẹle wọn bi ojiji ti ko fi wọn silẹ.
CookingWithPlants 191K subscribers
This festive fruit bread trifle is quick and easy to make and is
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All rights reserved. Recipes and content copyright Cooking With Plants - Anja Cass Category Howto & Style Awọn agbasọ ọrọ Nipasẹ Buddha Lori Iṣaro Ati Iwa-ẹmi pẹlu ikini vegan chirstmas
Gẹgẹ bi abẹla kan ko le jo laisi ina, awọn ọkunrin ko le gbe laisi igbesi-aye ẹmí.
Ni wiwo jinna si igbesi aye bi o ti wa ni akoko yii gan, oluṣaro n gbe ni iduroṣinṣin ati ominira.
Iṣaro mu ọgbọn wá; aito ilaja fi oju aimọ silẹ. Mọ daradara ohun ti
o tọ ọ siwaju ati kini o fa ọ duro, ki o yan ọna ti o nyorisi si ọgbọn.
Ohun yòówù tí ajẹ́jiki kan ń bá a nìṣó ní lílé pẹ̀lú ironu àti ṣíṣe àṣàrò lórí iyẹn, iyẹn di ìfẹ́kúfẹ̀ẹ́ sí ìmọ̀ rẹ̀.
Awọn agbasọ ọrọ Nipasẹ Buddha Lori Alaafia, Idariji Ati Gbigba Lọ pẹlu awọn ifẹ keresimesi ti Vietnam
Fi ara rẹ kọni mọ ara rẹ lati ni alafia.
Nitootọ, oluya ti o ni pipa ni isimi ni irọra ni gbogbo ọna; ko si
ironu ori ti faramọ ẹni ti awọn ina rẹ ti tutu, ti fa idana. Gbogbo awọn
asomọ ni a ti ge, a ti mu okan kuro kuro ninu irora; idakẹjẹ, o sinmi
pẹlu irọra ti o lagbara julọ. Okan ti wa ọna rẹ si alafia.
Ẹniti o joko nikan, ti o sùn nikan, ti o si nrin nikan, ti o jẹ oníkanra
ati ti o tẹ ara rẹ nikan, yoo ni inu didùn ninu didọ igbó.
Maṣe fi nkan ti o fun ọ pada kuro, tabi ma tọ si fun ohun ti a fi fun awọn miiran, ki o má ba yọ idakẹjẹ rẹ.
Awọn ti ko ni ironu ti o binu si nitootọ ri alaafia.
Awọn agbasọ ọrọ Nipasẹ Buddha Lori ọgbọn Ati Awọn iṣe
Awọn aṣiwere ti o mọ pe o jẹ aṣiwère ni ọlọgbọn pupọ julọ.
Ohunkohun ti o ni ẹda ti dide ni iru ti idaduro.
Isokan le ṣe afihan nipasẹ Alakomeji. Isokan funrararẹ ati imọran iṣọkan jẹ tẹlẹ meji.
Kini ihuwasi ti o yẹ fun ọkunrin kan tabi obinrin ni agbedemeji
agbaye yii, nibiti olúkúlùkù ti di ara idoti rẹ? Kini o yẹ ikini ti o yẹ
laarin awọn eniyan bi wọn ti n ran ara wọn kọja ni iṣan omi yii?
Nigbati o ba nwo ara rẹ, o wo lẹhin awọn miiran. Nigbati o ba n wo awọn ẹlomiran, o wo ara rẹ.
Jẹ ki ẹnikẹni ki o ri aṣiṣe pẹlu awọn omiiran; máṣe jẹ ki ẹnikan ki
o wo awọn iṣẹ igbimọ ti awọn ẹlomiran. Ṣugbọn jẹ ki ẹnikan wo awọn iṣe
ti tirẹ, ti a ṣe ati ki o paarẹ.
Olori otitọ ngbe ninu otitọ, ni oore ati idena, ti ko ni iwa-ipa, iwọntunwọnsi, ati mimọ.
Paa ni ọrọ bẹni tabi iṣe. Je pẹlu iwọntunwọnsi. Maa gbe ninu okan
re. Wa oye ti o ga julọ. Titunto si ara rẹ gẹgẹ bi ofin. Eyi ni ẹkọ ti o
rọrun ti ji.
Igbesi-aye dabi okun hapu, ti o ba ni fifun ju o
ko ni dun, ti o ba jẹ alaimuṣinṣin pupọ o duro lori, ẹdọfu ti o mu ohun
lẹwa dara wa ni aarin.
Ma ṣe gbagbọ ninu ohunkohun lasan nitori o
ti gbọ rẹ. Maṣe gbagbọ ninu ohunkohun lasan nitori pe o sọ ati rumo
nipa ọpọlọpọ. Maṣe gbagbọ ninu ohunkohun lasan nitori pe o wa ninu kikọ
sinu awọn iwe ẹsin rẹ. Maṣe gbagbọ ninu ohunkohun lasan lori aṣẹ awọn
olukọ rẹ ati awọn alagba. Maṣe gbagbọ ninu awọn aṣa nitori a ti fi wọn
silẹ fun ọpọlọpọ awọn iran. Ṣugbọn lẹhin akiyesi ati itupalẹ, nigbati o
ba rii pe ohunkohun gba pẹlu idi ati pe o ṣe anfani si rere ati anfani
ti ọkan ati gbogbo, lẹhinna gba o ati gbe laaye
Gẹgẹ bi a ti ṣe
ṣiṣura iṣura lati ilẹ, bẹẹni iwa fihan lati iṣẹ rere, ati ọgbọn han lati
inu mimọ ati alaafia. Lati rin lailewu nipasẹ iruniloju ti igbesi aye
eniyan, ẹnikan nilo ina ti ọgbọn ati itọsọna ti iwa rere.
Awọn ọlọgbọn lo ọrọ pẹlu ero wọn, ṣiṣọn gẹgẹ bi ọkà ni a ti fi ara rẹ gba ayẹpo.
Awọn iwa-rere, bii awọn Muses, ni a rii nigbagbogbo ni awọn ẹgbẹ. Ofin ti o dara ko si ni aibalẹ nikan.
Awọn agbasọ ọrọ Nipa Buddha Lori Kamma Ati Nibbana nkorin ati awọn fidio
Ẹnikan ti o ti jade ninu ọkọ ti Bodhisattva yẹ ki o pinnu pe ‘Emi
yoo yorisi gbogbo awọn ẹda si nirvana, si ilẹ-ara ti nirvana yẹn eyiti o
fi nkankan sile’. Kini ijọba nirvana yii ti ko fi nkankan silẹ lẹhin?
Awọn agbasọ Nipasẹ Buddha Lori Iyipada, Ikuna Ati Ijiya
Ko si ohun ti o wa titi lailai ayafi iyipada.
Ko si ina bi ife, ko si yanyan bi ikorira, ko si idẹsẹ bi aṣiwere, ko si iṣàn bi omira.
Mejeeji iṣaaju ati ni bayi, o jẹ ijiya nikan ni Mo ṣe apejuwe, ati idinku ijiya.
Ẹniti o le dena ibinu rẹ ni kete ti o ba de, bi apakokoro akoko kan
yoo ṣayẹwo iṣojukokoro ejò ti o yarayara tan, - iru Monk kan funni
nihin ati ni ikọja, gẹgẹ bi ejò kan ti n fun awọ ara rẹ ti bajẹ.
Ṣe gbogbo awọn ti o ni iye lati gbala kuro ninu ijiya.
O rọrun lati wo awọn abawọn ti awọn miiran, ṣugbọn o nira lati wo
awọn abawọn tirẹ. Ẹnikan fihan awọn aṣiṣe awọn ẹlomiran gẹgẹ bi iyasọtọ
ti o gbogun ti afẹfẹ, ṣugbọn ẹnikan fi awọn aitọ kọ ti ẹnikan bi
oniṣẹgbọnwin eniyan ti o pa awọn ṣẹ rẹ.
Buddha Quotes Lori Iberu
Awọn ti o somọ pẹlu ironu ‘Emi ni’ ati si awọn iwo lilọ kiri agbaye n binu eniyan.
Ko si ohun ti o bẹru diẹ sii ju aṣa ti iyemeji. Iyemeji ya awọn
eniyan. O jẹ majele ti o ba ibajẹ awọn ọrẹ jẹ ti o si ba awọn ibatan jẹ.
O jẹ elegun ti o binu ati inira; idà ni o pa. Awọn ọkunrin, ti
ongbẹ ngbẹ kiri, nṣiṣẹ bi ehoro ti a pa; jẹ ki nitorina mendicant ṣe iya
jade ongbẹ, nipa ṣiṣepa ifẹkufẹ fun ara rẹ.
Nigbati ẹnikan
ba ni rilara ikorira fun ibi, nigbati ẹnikan ba ni idakẹjẹ, ẹnikan yoo
ni idunnu lati tẹtisi awọn ẹkọ ti o dara; nigbati eniyan ba ni awọn
ikunsinu wọnyi ti o si mọrírì wọn, ọkan jẹ ominira iberu.
Lesekese ti a ba ni ibinu ti a ti dẹkun jija fun otitọ, ati pe a ti bẹrẹ jijẹ fun ara wa.
Buddha Quotes Lori Ibinu Ati owú
Iwọ ko ni jiya fun ibinu rẹ, ibinu rẹ yoo jiya rẹ.
Fi aṣọ ara rẹ bii aṣọ wiwu.
Diẹ ninu awọn ko loye pe a gbọdọ ku, ṣugbọn awọn ti o mọ eyi ba yanju ija.
Gbogbo wọn wariri ni iwa-ipa; gbogbo awọn bẹru iku. Fifi ara rẹ si
aaye ẹlomiran, ẹnikan ko yẹ ki o pa tabi fa omiran lati pa.
Emi ko ṣe ariyanjiyan pẹlu agbaye; kuku o jẹ aye ti o ba mi ṣe ariyanjiyan.
Wọn jẹbi awọn ti o dakẹ, wọn jẹbi awọn ti nsọrọ pupọ, wọn jẹbi awọn
ti nsọrọ ni iwọntunwọnsi. Ko si si ni agbaye ti ko ṣe ibawi.
Awọn ti o faramọ awọn oye ati awọn iwoye n rin kakiri aye nipa eniyan.
Ẹnikẹni ti ko ba binu ẹnikan ti o binu binu ba ṣori ogun ti o ṣoro lati win.
Ibinu ko ni parẹ titi igba ti a ba nifẹ si awọn ibinu ibinu. Ibinu yoo parẹ ni kete ti awọn ero inu ti gbagbe.
Maṣe bori ohun ti o ti gba, tabi ṣe ilara awọn miiran. Ẹniti o nṣe ilara awọn miiran ko ni ri idalẹ-inu.
Buddha Quotes Lori Aṣeyọri, S Patiru Ati Agbara
Ina ina tabi afẹfẹ, ibimọ tabi iku ko le pa iṣẹ wa daradara run.
Ti o ba rii alariwisi ọlọgbọn kan lati tọka si awọn aṣiṣe rẹ, tẹle e bi o ṣe le ṣe itọsọna fun iṣura ti o farasin.
Gẹgẹbi erin ni oju ogun koju awọn ọfà ti o ta lati awọn ọrun kakiri, paapaa nitorinaa emi yoo farada ilokulo.
Iyin ati ibawi, ere ati pipadanu, igbadun ati ibanujẹ wa ki o lọ bi
afẹfẹ. Lati ni idunnu, sinmi bi igi nla kan ni aarin gbogbo wọn.
Ni iyatọ ti o jẹ ibanujẹ nla ti agbaye; Ni aanu ni aaye agbara otitọ ni agbaye.
Di fitila fun ara nyin. Jẹ àbo ti ara rẹ. Wa fun ko si miiran. Ohun gbogbo gbọdọ kọja. Sise ni aisimi. Maṣe gba fun.
O dara julọ lati gbe ni ọjọ kan ni wiwa jinde ati isubu ti awọn
nkan ju lati gbe ọdun ọgọrun ọdun kan laisi igbesoke ati isubu nkan.
Ti o ko ba yipada itọsọna, o le pari ibiti o nlọ.
Buddha Quotes Lori Ilera
Ilera jẹ ẹbun ti o tobi julọ, itelorun ọrọ ti o tobi julọ, otitọ ni ibatan ti o dara julọ. Buddha
Lati jẹ ki ara wa ni ilera to dara jẹ iṣẹ… bibẹẹkọ a kii yoo ni anfani lati jẹ ki ọkan wa lagbara ati ko.
Laisi igbesi aye ilera kii ṣe igbesi aye; o jẹ ipinlẹ lasan ati ijiya nikan - aworan ti iku.
Aṣiri ti ilera fun ọkan ati ara kii ṣe lati ṣọfọ fun ohun ti o
kọja, kii ṣe lati ṣe aibalẹ nipa ọjọ iwaju, kii ṣe lati fojusọna ọjọ
iwaju, ṣugbọn lati gbe akoko lọwọlọwọ ni ọgbọn ati ni itara. Buddha Quotes Lori Otitọ
Buddha Quotes Lori Otitọ
Awọn ti o kuna lati ṣiṣẹ si otitọ ti padanu idi ti igbe.
Kọ ẹkọ otitọ ni meteta fun gbogbo eniyan: Ọrẹ oninrere, ọrọ rere,
ati igbesi aye iṣẹ ati aanu ni awọn ohun ti o sọ eniyan di titun.
Awọn aṣiṣe meji wa ti ọkan le ṣe ni opopona si otitọ… kii ṣe ni gbogbo ọna, ati pe kii bẹrẹ.
Awọn oninuu sọ pe ohun ti a sọ daradara dara julọ; keji, pe eniyan
ni lati sọ ohun ti o tọ, kii ṣe alaiṣododo; kẹta, kini inu-didùn, kii ṣe
didùn; kẹrin, kini o jẹ otitọ, kii ṣe iro.
Ṣẹgun ẹni ti o binu nipa ibinu ko; ṣẹgun awọn eniyan buburu nipa ire; ṣẹgun oniroyin nipa ilawo, ati opuro nipa sisọ otitọ.
Ohun mẹta ko le farasin fun igba pipẹ: oorun, oṣupa ati otitọ.
Apakan 4. Awọn agbasọ Nipa Buddha
Ti o ba lo okan rẹ lati wa Buddha, iwọ ko le ri Buddha. Bodhidharma
Ati Buddha ni eniyan ti o ni ọfẹ: ofe ti awọn ero, laisi awọn itọju. Bodhidharma
Ni gbogbo igba ti o ba wa Buddha ni ibomiiran, iwọ kii yoo rii pe ẹmi ara rẹ ni Buddha. Bodhidharma
Buddha ni imọ-mimọ, akiyesi ara ati ọkan ti o ṣe idiwọ ibi lati dide ni boya. Bodhidharma
Buddha ko ṣe adaṣe. Bodhidharma
Buddha jẹ ẹnikan ti o rii ominira ni ọrọ rere ati buburu. Bodhidharma
Awọn Buddha n gbe larọwọto nipasẹ ibimọ ati iku, ifarahan ati parẹ ni ife. Bodhidharma
Ṣugbọn awọn eniyan ti ko ni ẹtan ko mọ pe ẹmi ara wọn ni Buddha. Wọn o ma wa lode. Bodhidharma
Lati wa Buddha gbogbo ohun ti o ni lati ṣe ni wo iseda rẹ. Bodhidharma
Ko si ẹniti o le fi agbara mu wa lati yi ọkàn wa pada, paapaa
Buddha. A gbọdọ ṣe bẹ atinuwa. Nitorinaa Buddha ṣalaye, ‘Iwọ ni oluwa
tirẹ’. Dalai Lama
Awọ ti awọn oke-nla jẹ ara Buddha; Ariwo omi ṣiṣan ni ọrọ nla rẹ. Dogen
oun Buddha ati gbogbo awọn eniyan ti o rani jẹ nkan bikoṣe awọn ifihan ti ọkankan. Ko si ohun miiran. Huang Po
Lati ji lojiji si otitọ pe Ọkan ti ara rẹ ni Buddha, pe ko si
nkankan lati ṣe tabi igbese kan ṣoṣo lati ṣe. Ona Olodumare ni Eyi Huang
Po
Awọn ọrọ Buddha nfunni ni otitọ: Ikorira ko ni igbẹkẹle nipasẹ ikorira ṣugbọn nipa ifẹ nikan ni o larada. Jack Kornfield
Bọwọwọ fun Buda ati awọn oriṣa laisi kika iranlọwọ wọn. Miyamoto Musashi
Paapaa buddha ko fẹ ki ẹnikẹni tẹle e. Paapaa awọn oluwa ti o tobi
julọ ko le fun ọ ni aṣẹ kan. Wọn wo ọ ni alailẹgbẹ rẹ, wọn rii ominira
rẹ lati jẹ alailẹgbẹ fun ọ. Osho
O kan awọn nkan kekere meji:
iṣaro ati jẹ ki-lọ. Ranti awọn ọrọ pataki meji wọnyi: iṣaro ati tẹriba.
Iṣaro yoo mu ọ wọle, ati fifun ararẹ yoo mu ọ sinu odidi. Ati pe eyi ni
gbogbo ẹsin. Laarin awọn ọrọ meji wọnyi Buddha ti gba gbogbo ẹda ni
ẹsin. Osho
Ko si nilo fun Ọlọrun! Ti o ba fẹ lati ṣaṣaro o le
ṣe àṣaro laisi Ọlọrun. Buddha ṣaroye laisi Ọlọrun; ko ni igbagbọ ninu
Ọlọrun. Osho
Buddha ni Buddha, Krishna jẹ Krishna, iwọ si wa. Osho
O kọ iwa rere, iṣaro ati ọgbọn. Iwọnyi jẹ awọn ọwọwọn mẹta ti iṣe
Buddhist, ati awọn orisun orisun-rere ti ojoojumọ, idagba imọ-jinlẹ, ati
mimọ ti ẹmi. Rick Hanson
Ti o ko ba le tẹriba fun Buddha, iwọ ko le jẹ Buddha. O jẹ agberaga Shunryu Suzuki
Buddha sọ pe iru awọn ijiya meji lo wa: iru eyiti o yori si ijiya
diẹ ati iru eyiti o mu opin si ijiya. Terry Tempest Williams
O nilo lati ni igboya pe o ni agbara lati di Buddha, agbara iyipada ati iwosan. Thich Nhat Hanh
Apakan 5. Buddhism Ati Awọn agbasọ Zen
Eniyan jiya nikan nitori o gba isẹ ohun ti awọn oriṣa ti a ṣe fun igbadun. Alan Watts
Ohun kan ṣoṣo ti o jẹ gidi ni gidi nipa irin-ajo rẹ ni igbesẹ ti o n
mu ni akoko yii. Iyẹn ni gbogbo igbagbogbo wa. Alan Watts
Ohun gbogbo ni iwọntunwọnsi, pẹlu iwọntunwọnsi. Buddhist ni sisọ
Eko lati jẹ ki o lọ yẹ ki o kọ ẹkọ ṣaaju kikọ ẹkọ lati gba.
Igbesi-aye yẹ ki o fi ọwọ kan, kii ṣe paṣan. O ni lati sinmi, jẹ ki o
ṣẹlẹ ni awọn igba miiran, ati ni awọn miiran gbe siwaju pẹlu rẹ. Ray
Bradbury
Paapaa ti awọn nkan ko ba ṣii ni ọna ti o ti ṣe yẹ,
maṣe ṣe ibanujẹ tabi maṣe padanu. Ẹnikan ti o tẹsiwaju lati tẹsiwaju yoo
bori ni ipari. Daisaku Ikeda
Ti a ba kọ ẹkọ lati ṣii awọn ọkan wa, ẹnikẹni, pẹlu awọn eniyan ti o fi wa irikuri, le jẹ olukọ wa. Pema Chödrön
Akiyesi jẹ oluranlowo ti o tobi julọ fun iyipada. Huang Po
Zen ko ni iṣowo pẹlu awọn imọran. Suzuki Roshi
Lati ni oye ohun gbogbo ni lati dariji ohun gbogbo. Osho
A ko lo sinu awọn iyika, a nlọ si oke. Ọna jẹ ajija; a ti gun awọn igbesẹ lọ tẹlẹ. Hermann Hesse
Aṣiri Buddhism ni lati yọ gbogbo awọn ero, gbogbo awọn imọran, ni
ibere fun otitọ lati ni aye lati tẹ, lati ṣafihan ara rẹ. Thich Nhat Han
Ti o ba fẹ yi agbaye pada, bẹrẹ pẹlu eniyan ti o tẹle ti o wa si ọ ni aini. Maezumi Roshi
A wa nibi lati ji lati itanran wa ti ipinya. Martin Luther King Jr
Nigbati o ba ṣe nkan, o yẹ ki o jo ararẹ run patapata, bii bonfire, ti ko fi aaye kankan wa fun ara rẹ. Eckhart Tolle
Nibikibi ti o ba wa, wa nibe patapata. Eckhart Tolle
Ọwọ nikan ti o nu kuro le kọ nkan otitọ. Meister Eckhart
Ṣe itọju ni gbogbo akoko bi ẹni to kẹhin rẹ. Kii ṣe igbaradi fun nkan miiran. Shunryu Suzuki
Apakan 6. Awọn onkọwe Kanna si Buda Nipa ifẹ, Alaafia, Ọgbọn Ati Ayọ
Thich Nhat Hanh
Gbigbe lọ fun wa ni ominira, ati ominira ni ipo nikan fun idunnu.
Ti,, ninu ọkan wa, a tun di ohunkan mọ - ibinu, aibalẹ, tabi awọn
ohun-ini - a ko le ni ominira. Thich Nhat Hanh
Ti o ba wa ni
igbesi aye wa ojoojumọ a le rẹrinrin, ti a ba le jẹ alaafia ati idunnu,
kii ṣe awa nikan, ṣugbọn gbogbo eniyan yoo ni ere lati ọdọ rẹ. Eyi ni
iru ipilẹ julọ ti iṣẹ alafia. Thich Nhat Hanh
O ṣee ṣe lati
gbe pẹlu idunnu ninu ibi ati bayi. Ọpọlọpọ awọn ipo ti idunnu wa - diẹ
sii ju to fun ọ lati ni idunnu ni bayi. Iwọ ko ni lati ṣiṣẹ sinu ọjọ
iwaju lati ni diẹ sii. Thich Nhat Hanh
Bodhidharma
Gbogbo wọn mọ ọna; diẹ kosi rin o. Bodhidharma
Agbara ti opolo ko ni opin, ati awọn ifihan rẹ ko ṣee gba. Wiwa
awọn fọọmu pẹlu awọn oju rẹ, awọn ohun gbigbọ pẹlu awọn etí rẹ, awọn
olfato mimu pẹlu imu rẹ, awọn adun itọwo pẹlu ahọn rẹ, gbogbo awọn
gbigbe tabi ipo gbogbo ni ẹmi rẹ. Bodhidharma
Lati wa ni lati jiya. Lati wa ohunkohun jẹ idunnu. Bodhidharma
Confucius
Ogo wa ti o tobi julọ kii ṣe ni ikuna, ṣugbọn ni igbega ni gbogbo igba ti a ṣubu. Confucius
Ko ṣe pataki bi o ṣe lọra laipẹ bi o ko ṣe da duro. Confucius
Nikan ọgbọn ati aṣiwere julọ ti awọn ọkunrin rara ko yipada. Confucius Dalai Lama Jẹ oninrere nigbakugba ti o ba ṣeeṣe O ṣee ṣe nigbagbogbo. Dalai Lama
Ranti pe ibatan ti o dara julọ jẹ ọkan ninu eyiti ifẹ rẹ si kọọkan miiran ju iwulo rẹ si ara kọọkan miiran. Dalai Lama
Esin mi ni irorun. Ẹ̀sìn mi ni inúrere. Dalai Lama
Lao Tzu
Iseda ko yara, sibẹsibẹ ohun gbogbo ni a ṣe. Lao Tzu
Ilera jẹ ohun-ini ti o tobi julọ. Inu wa ni iṣura ti o tobi julọ.
Igbekele jẹ ọrẹ ti o tobi julọ. Aisi-jẹ ayọ ti o tobi julọ. Lao Tzu
Titunto si awọn miiran jẹ agbara. Titunto si ara rẹ ni agbara otitọ. Lao Tzu
Plato
Awọn ọlọgbọn sọrọ nitori wọn ni nkan lati sọ; aṣiwere, nitori wọn ni lati sọ nkankan. Plato
A le dariji ọmọde ti o bẹru okunkun; ajalu gidi ti igbesi aye jẹ nigbati awọn ọkunrin bẹru ti ina. Plato
O le ṣe iwari diẹ sii nipa eniyan ni wakati kan ti ere ju ọdun ti ijiroro lọ. Plato
Aristotle
Mọ ararẹ ni ipilẹṣẹ ọgbọn gbogbo. Aristotle
Ayọ da lori ara wa. Aristotle
Eko l’owo laisi eko ti okan ko si eko kankan rara. Aristotle
Jiddu Krisnamurti
O jẹ ko si odiwọn ti ilera lati ni atunṣe daradara si awujọ ti o ni aisan pupọ. Jiddu Krisnamurti
Ti o ba bẹrẹ lati ni oye ohun ti o wa laisi igbiyanju lati yi i pada, lẹhinna ohun ti o jẹ iyipada kan. Jiddu Krishnamurti
Aṣa aṣa di aabo wa, ati nigbati ọkan ba ni aabo o wa ni ibajẹ. Jiddu Krisnamurti
Socrates
Imọ otitọ wa ninu mimọ pe o ko mọ nkankan. Socrates
O jẹ ọlọrọ ti o ni itẹlọrun pẹlu ẹniti o kere ju, fun akoonu ni ọrọ aye. Socrates
Eto-ẹkọ jẹ iruuṣe ti ọwọ-ọwọ, kii ṣe kikun agbọn kan. Socrates
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All 84,000
Khandas As Found in the Pali Suttas Traditionally the are 84,000 Dharma
Doors - 84,000 ways to get Awakeness. Maybe so; certainly the Buddha
taught a large number of practices that lead to Awakeness. This web page
attempts to catalogue those found in the Pali Suttas (DN, MN, SN, AN,
Ud & Sn 1). There are 3 sections:
The
discourses of Buddha are divided into 84,000, as to separate addresses.
The division includes all that was spoken by Buddha.”I received from
Buddha,” said Ananda,
“82,000 Khandas, and from the priests 2000; these are 84,000 Khandas
maintained by me.” They are divided into 275,250, as to the stanzas of
the original text, and into 361,550, as to the stanzas of the
commentary. All the discourses including both those of Buddha and those
of the commentator, are divided into 2,547 banawaras, containing
737,000 stanzas, and 29,368,000 separate letters.
Positive Buddha Vacana — The words of the Buddha — Interested in All
Suttas of Tipitaka as Episodes in visual format including 7D laser
Hologram 360 degree Circarama
presentation
from
Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES Please Visit: http://sarvajan.ambedkar.org
This
wide-ranging sutta, the longest one in the Pali canon, describes the
events leading up to, during, and immediately following the death and
final release (parinibbana) of the Buddha. This colorful narrative
contains a wealth of Dhamma teachings, including the Buddha’s final
instructions that defined how Buddhism would be lived and practiced long
after the Buddha’s death — even to this day. But this sutta also
depicts, in simple language, the poignant human drama that unfolds among
the Buddha’s many devoted followers around the time of the death
oftheir beloved teacher.
an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan
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propagate TPSTEEMthru FOA1TRPUVF.
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University in one’s mother tongue to this Google Translation and
propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal
KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL
Let us Do good. Purify mind -
‘The gift of Dhamma excels all other gifts – sabba danam dhamma
danam jinati’ at 668, 5A main Road, 8th Cross, HAL 3rd Stage, Bangalore-
Magadhi Karnataka State -PRABUDDHA BHARAT
through http://sarvajan.ambedkar.org
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Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in 111 CLASSICAL LANGUAGES
VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS) for Sarvajan
Hithaya Sarvajan Sukhaya i.e for the welfare, happiness and Peace for
all societies and to attain Eternal Peace as Final Goal
Capturing the Master Key
Babasaheb
Dr B.R Ambedkar has said that “political power is the master key using
which you can open all the doors of your progress and self respect”.
If Foreigners from Bene Israel chitpavan brahmins of Rowdy/Rakshasa Swayam
Sevaks (RSS) can call this as manusmriti manuvad hindutva land why can
not we declare this land as PRABUDDHA BHARAT for the benefit of All
Aboriginal Societies ?
As we were Buddhists, are Buddhists and continue to be Buddhists.
99.9%
All Aboriginal Awakened Societies will force the chitpavan brahmins to
quit PRABUDDHA BHARAT with Ballot Papers to save Universal Adult
Franchise, Liberty, Equality, Fraternity for the welfare, happiness,
Peace as enshrined in our Marvelous Modern Constitution and for them to attain Eternal Bliss as Final Goal.
inotanga nguva hausarudze kubvumira imwe munhu kana chiitiko kudzora manzwiro ako
Hatife takadaro wana Runyararo mune vekunze kudzamara taita Runyararo na isu pachedu
https://wisdomquotes.com/buddha-quotes/
150 Buddha Quotes Izvo Zvichakuita Iwe Uchenjeri (Kukurumidza)
Iko hakuna kutya kune uyo ane ndangariro isina kuzadzwa nezvido.
Shandira kuponeswa kwako. Usavimba nevamwe.
Kana paine chinhu chakakodzera kuti chiite, chiite nemoyo wako wese. Buddha
Iye
murume haanzi akachenjera nekuti iye anotaura nekutaura zvakare; asi
kana ane rugare, ane rudo uye asingatyi saka ari muchokwadi anonzi
akachenjera.
Kunyangwe
akawanda mazwi matsvene aunoverenga, kunyangwe akawanda sei iwe
aunotaura, chii chakanaka chavangakuitira kana iwe ukasamirira pamusoro
pavo?
iye Buddha uye zvese zvinonzwa zvisikwa hazvisi chinhu kunze kwekutaura kweiyo pfungwa imwe. Hapana chimwe chinhu. Huang Po
Kumutsa
nekukasira kune chokwadi chekuti Pfungwa dzako ndidzo Buddha, kuti
hapana chinhu chinowanikwa kana chiitiko chimwe chete kuti chiitwe. Iyi
ndiyo nzira huru. Huang Po
Mashoko aBuddha anopa chokwadi ichi: Ruvengo harumboperi neruvengo asi nerudo chete runopora. Jack Kornfield
Remekedza Buddha uye vamwari usingavimbe nerubatsiro rwavo. Miyamoto Musashi
Kunyangwe
Buddha haadi chero munhu kuti amuteere. Kunyangwe vatenzi vakuru
havagone kukupa iwe chero kuraira. Ivo vanokuona vakusarudzika iwe, ivo
vanoona kusununguka kwako kuve kwakasarudzika kwauri. Osho
Chete
zvinhu zviviri zvidiki: kufungisisa uye kurega. Rangarira aya mazwi
maviri akakosha: kufungisisa uye kuzvipira. Kufungisisa kuchakutora iwe
mukati, uye kuzvipira kunokutora iwe mukuzara. Uye izvi ndizvo
zvechitendero. Mukati meaya mazwi maviri Buddha akaomesa chimiro chose
chechitendero. Osho
Iko hakuna kudiwa kuna Mwari! Kana uchida
kufungisisa unogona kufungisisa pasina Mwari. Buddha akafungisisa
pasina Mwari; aisatenda Mwari. Osho
A Buddha Buddha, Krishna Krishna, uye iwe uri. Osho
جيتوڻيڪ ڪيترا مقدس لفظ جيڪي توهان پڙهي رهيا آهن، تنهن هوندي به ڪيترا توهان ڳالهائيندا آهيو، تو تيئن توهان کي بهتر نه ٿيندو.
افراتفري سڀني ٺهيل شين ۾ موجود آهي. محتاج سان استقبال ڪريو.
مختصر بوڌي ڪوٽا
ڪچهري مصيبت جي سبب آهي.
سڀني مخلوقن تي خوش ذهنون آهن.
مان اهو معجزو آهيان.
هڪ جاگ ڦڙا بٽڻ سان ڀريل آهي. هر انسان پنهنجي ذاتي يا بيماري ليکڪ آهي. زبان هڪ تيز چاقو وانگر زبان آهي … رت جي بغير ڪير ڪٽي ٿو. رستو آسمان ۾ نه آهي. رستو دل ۾ آهي.
حصو 3. جيون، خاندان ۽ دوستي بابت Buddha Quotes
هر ڪم کي پورو ڪريو، جيئن ته توهان جي آخري هئي. ويتو وڌيڪ ظلم ۽ زيادتي کان وڌيڪ نيڪي سان پيار ڪيو آهي. ڪڏهن به مڪمل طور تي اڪيلو موجود ناهي. سڀ ڪجھ هر شيء جي سلسلي ۾ آهي. پاڪيء تي هجي يا رڪاوٽ پنهنجي هٿ تي آهي. ڪو ٻيو ڪو به صاف ڪري سگهي ٿو. ماء ۽ پيء جي حمايت ڪرڻ لاء، زال ۽ ٻار کي بچائڻ ۽ معيشت جي معمولي هجڻ لاء؛ هي سٺي قسمت آهي. هڪڙي ڏينهن هڪ ڏينهن تبديل ڪري سگهي ٿو، هڪ ڏينهن زندگي تبديل ڪري سگهي ٿي ۽ هڪ زندگي دنيا کي تبديل ڪري سگهي ٿو. اهي زندگي جو وهندو ڪير ڄاڻي ٿو، ڪو ڪپڙا يا ڳوڙندو محسوس ڪندو آهي، نه ملندي يا مرمت جي ضرورت آهي. هڪ
بيشمار ۽ برائي دوست هڪ جهنگلي جانور کان وڌيڪ خوف کان وڌيڪ آهي. هڪ
جهنگلي جانور پنهنجي جسم کي زخم ڏئي سگهي ٿو، پر بڇڙي دوست توهان جي ذهن کي
زخم ڪندو. باقي لفظن جو اسان کي چونڊيو وڃي ٿو، انهن ماڻهن جي خيال سان ان جي ٻڌڻ ۽ سٺو ۽ بيمارين جي اثر هيٺ ٿيندو. بيمار ٿيڻ لاء ننڍڙي روڊ موت آهي ۽ زندگي جو هڪ طريقو آهي. بيوقوف ماڻهو بيدل آهن، وارث ماڻهو خوشگوار آهن. هڪ ڳوليندڙ گهرجي ته هڪ صحبت جو چڱو نه آهي جيڪو نه بهتر يا برابر هجي، انهن کي هڪ واحد ورهاست جو تعاقب ڪرڻ گهرجي. جيڪڏهن اسان واضح طور تي هڪ واحد گل جو معجزو ڏسي سگهون ٿا، اسان جي سڄي زندگي تبديل ٿي سگهندي.
محبت ۽ گراهت تي مهاتما جوڌا
سچ پچ سمجهه کان ڄائو آهي. پوري دنيا کي ريڊمي حد تائين پيار ڪري ٿو. توهان، پنهنجو پاڻ، سڄي ڪائنات ۾ هر ڪنهن وانگر، پنهنجي محبت ۽ تنهنجو مستحق آهن. انبريشن محبت جيان، تاخير ۽ سيڙا ٻنهي جي تڪليف وانگر آهي. محبت هڪڙي جي اندروني گهڻا روح جي هڪ تحفا آهي پوء ٻنهي ٻنهي کي ٿي سگهي ٿو. اچو ته سڀني لاء سڀني ڳالهين کي سوچڻ ڏيو. اسين
ذهن جي آزاديء سان پيماني تي آزاد ۽ ترقي ڪري سگهون ٿا، اسان جي گاڏي
ٺاهيو، ان کي پنهنجو بنياد ٺاهيو، ان کي استحڪام، پنهنجي پاڻ کي عملي طور
تي، ۽ مڪمل طور تي مڪمل طور تي. نفرت سان ڪنهن به وقت نفرت کان بچائي نٿو سگهي. حيوض محبت جي ذريعي ختم ٿيو. هي هڪ غير قانوني قانون آهي. 50 50 ماڻھو جو پيار آھي 50 حيران، جيڪو بہ پسند نٿو ڪري سگھان احسان جي زندگي جي قدرتي انداز بڻجي وڃي، استثنا نه. صرف ڳالهائڻ واري تقرير، تقرير جو استقبال ڪيو آهي. تقرير، جڏهن اها ٻين کي برائي ناهي، هڪ خوشگوار شيء آهي. اڪيلو اهو نالو نه سڏيو ويندو آهي جيڪو جاندار پيدا ڪري ٿو. جاندار کي نقصان نه پهچائڻ سان هڪ نالي کي سڏيو ويندو آهي. تمام گهڻي ڄاڻ ۽ مهارت رکندڙ، سٺو تربيت ڏيندڙ ۽ سٺو ڳالهائيندڙ لفظن استعمال ڪندي رهيو: هي سٺو قسمت آهي. بس
هڪ ماء وانگر صرف پنهنجي ٻار کي پنهنجي حياتي سان بچائيندو هو، انڪري به
ائين ئي ڪري ڇڏي ته سڀني کي هڪ جهڙي حد تائين سڀني مخلوقن سان پيار ڪري. جن ۾ رهندڙن لاء ڪا به همدردي نه آهي: کيس هڪ لڪير طور ڄاڻو. اچو
ته اٿو ۽ شڪرگذار ڪر، ڇو جو اسان اڄ تائين تمام گهڻو نه سکيا هئا، گهٽ ۾
گهٽ اسان ٿورو ٿورو سکيو، ۽ جيڪڏهن اسان ٿورو نه سکيو هو، گهٽ ۾ گهٽ اسان
بيمار نه ٿيو، ۽ جيڪڏهن اسان بيمار ٿيو گھٽ ۾ گھٽ اسان کي نه مرڻ؛ سو، اچو
ته سڀني کي ساراهه ڏيندين.
مهاتما ٻڌن تي ٻڌ ۽ پنهنجو پاڻ کي ماهر ڏيو هو اهو ڪير آهي جو هو سمجهي سگھندو آهي. ترڪيب تي ڪلڪ ڪريو
اهو انسان جو پنهنجو ذهن آهي، نه ته هن جو دشمن يا فلاڻو آهي، جو کيس برائي طريقي سان لالچ ڏئي ٿو.
خوشي ۾ خوش ٿيو! توهان جي ويچارن جي حفاظت ڪريو!
هر
شي دماغ تي مبني آهي، ذهن جي طرف آهي، ذهن سان ٺهيل آهي. جيڪڏهن توهان
آلوده ذهن سان ڳالهايو ۽ ڪم ڪيو ٿا، ڏڪڻ توهان جي پيروي ڪنداسين، جيئن
آيڪڪٽ جي گهوڙي آڪس جي پيرن جي پيروي ڪندا.
ڪجھ بي نافرماني نه آھي ھڪڙي غيرقانوني دماغ وانگر آھي، ۽ اھڙيء طرح ڪجھ فرمانبرداري ذھني ذھن جي حيثيت ۾ آھي.
سڀني تجربن جي ذهن کان اڳ ۾، پنهنجي دماغ جي ذهن کي ذهني طور تي ذهني طور ٺاهي رهيا آهن.
سٺو
صحت حاصل ڪرڻ، سچي خوشيء واري هڪ خاندان کي آڻڻ لاء، سڀني کي امن پهچائڻ
لاء، هڪ پهرين اول نظم و ضبط ۽ پنهنجي ذهن تي ڪنٽرول ڪرڻ گهرجي. جيڪڏهن ڪو
ماڻهو پنهنجي دماغ تي ڪنٽرول ڪري سگهي ٿو ته هو شعور سان بيچيني طريقي سان
ڳولي سگهي ٿو، ۽ سڀني حڪمت ۽ فضيلت سان قدرتي طور تي اچي سگهندو.
جيڪو
اسان اڄ به اسان جي سوچن جي ڪل مان اچي ٿو، ۽ اسان جا خيال سڀاڻي اسان جي
زندگي کي تعمير ڪندا آهن: اسان جي زندگي اسان جي دماغ جي پيدائش آهي.
جيڪو خود کو فتح کیا ہے، وہ اس سے زیادہ ہیرو नायक ہے، जसले हजार हज़ार हजार मानिसलाई पराजित गर्यो.
ٽرانسڪينيٽ
ايسوسيئيشن جو سبب آهي جڏهن ذهني ذهن پنهنجي حد تائين پهچي ٿي ۽ جيڪڏهن
انهن جي حقيقي ۽ ضروري طبيعت ۾ شيون محسوس ٿينديون آهن، انهي سوچ جي عمل کي
اپيل جي ڪجهه اعلي فيڪلٽي تائين منتقل ڪيو وڃي.
مون غلطي کي ڳولڻ تي هڪ ٻئي جي گودام جو ارادو نه نظر ايندو: هڪ تربيت حاصل ڪرڻ لاء.
ٻاهرين
دنيا صرف ذهن جي سرگرمين جي ظاهر ٿيڻ آهي، ۽ ذهن ذهني طور تي دنيا جي
ٻاهرين ۽ ڪوڙ جي وجهڻ جي ڪري هن کي ٻاهرين دنيا وانگر سمجهائي ٿو. شاگرد کي
گهرجي ته حقيقت ۾ ڏسڻ جي عادت ۾ رهڻ گهرجي.
جيڪڏهن خالص ذهن سان هڪ ماڻهو ڳالهائيندو يا خوشيء جي عمل ڪندي هن جي پٺيان هن جي ڪڏهن به نڪرڻ واري پاڇي وانگر.
مهاتما ٻڌن تي ٻڌ ۽ پنهنجو پاڻ کي ماهر ڏيو
هو اهو ڪير آهي جو هو سمجهي سگھندو آهي. اهو انسان جو پنهنجو ذهن آهي، نه ته هن جو دشمن يا فلاڻو آهي، جو کيس برائي طريقي سان لالچ ڏئي ٿو. خوشي ۾ خوش ٿيو! توهان جي ويچارن جي حفاظت ڪريو! هر
شي دماغ تي مبني آهي، ذهن جي طرف آهي، ذهن سان ٺهيل آهي. جيڪڏهن توهان
آلوده ذهن سان ڳالهايو ۽ ڪم ڪيو ٿا، ڏڪڻ توهان جي پيروي ڪنداسين، جيئن
آيڪڪٽ جي گهوڙي آڪس جي پيرن جي پيروي ڪندا. ڪجھ بي نافرماني نه آھي ھڪڙي غيرقانوني دماغ وانگر آھي، ۽ اھڙيء طرح ڪجھ فرمانبرداري ذھني ذھن جي حيثيت ۾ آھي. هڪ دماغ نصيب ٿيڻ کان محروم آهي، ڏک کان، آزاديء کان، آزاديء کان خوف ڇڏيندا آهن - اهو عظيم ترين نعمت آهي. انھن
کي ٿورڙن ۽ واٽن ۾ نديون واھيون آھن، جن ۾ ننڍيون شاخون ڪوٺيون نه ڪري
سگھندا آھن خاموش رھنديون. باقي جي مڪمل ناهي ته شور ڪري ٿو. باقي مڪمل آهي
خاموش آهي. تون هڪ ڳوليندڙ آهين توهان جي هٿن ۽ توهان جي پيرن جي ماهر ۾، پنهنجي لفظن ۽ توهان جا خيالات جي نعمت. ان کي ڏسو، ان جي معنى جي وچ ۾ فلاڻو لڳڻ، مڇي وانگر خشڪ اپ واري وهڪري جي پيٽ ۾. ’جيئن
آء آهيان، ائين ئي آهي. جيئن ته اهي آهن، تنهنڪري آء آهيان. پنهنجي پاڻ
لاء متوازي ڊرائنگ ڪريو، نه مارڻ ۽ نه مارڻ لاء ٻين کي. سڀني تجربن جي ذهن کان اڳ ۾، پنهنجي دماغ جي ذهن کي ذهني طور تي ذهني طور ٺاهي رهيا آهن. سٺو
صحت حاصل ڪرڻ، سچي خوشيء واري هڪ خاندان کي آڻڻ لاء، سڀني کي امن پهچائڻ
لاء، هڪ پهرين اول نظم و ضبط ۽ پنهنجي ذهن تي ڪنٽرول ڪرڻ گهرجي. جيڪڏهن ڪو
ماڻهو پنهنجي ذهن کي سنڀاليندو ته هو روشني ڏانهن رستو ڳولي سگهي ٿو، ۽
سڀني علم ۽ فضيلت سان قدرتي طور تي اچي سگهندو. ذهني طور تي سڀ ڪجهه خراب ٿي پيا آهن. جيڪڏهن ذهن تبديل ٿي سگهي ٿو غلطي ڪري رهيا آهيو؟ جيڪو
اسان اڄ به اسان جي سوچن جي ڪل مان اچي ٿو، ۽ اسان جا خيال سڀاڻي اسان جي
زندگي کي تعمير ڪندا آهن: اسان جي زندگي اسان جي دماغ جي پيدائش آهي.
جيڪو خود کو فتح کیا ہے، وہ اس سے زیادہ ہیرو नायक ہے، जसले हजार हज़ार हजार मानिसलाई पराजित गर्यो.
ٽرانسڪينيٽ
ايسوسيئيشن جو سبب آهي جڏهن ذهني ذهن پنهنجي حد تائين پهچي ٿي ۽ جيڪڏهن
انهن جي حقيقي ۽ ضروري طبيعت ۾ شيون محسوس ٿينديون آهن، انهي سوچ جي عمل کي
اپيل جي ڪجهه اعلي فيڪلٽي تائين منتقل ڪيو وڃي.
مون غلطي کي ڳولڻ تي هڪ ٻئي جي گودام جو ارادو نه نظر ايندو: هڪ تربيت حاصل ڪرڻ لاء.
ٻاهرين
دنيا صرف ذهن جي سرگرمين جي ظاهر ٿيڻ آهي، ۽ ذهن ذهني طور تي دنيا جي
ٻاهرين ۽ ڪوڙ جي وجهڻ جي ڪري هن کي ٻاهرين دنيا وانگر سمجهائي ٿو. شاگرد کي
گهرجي ته حقيقت ۾ ڏسڻ جي عادت ۾ رهڻ گهرجي.
اسان
جي خيالن سان ٺهيل ۽ ٺهيل آهن. جن جي دماغ غير نفس خيالن جي بنياد تي آهن،
جڏهن انهن کي ڳالهائڻ يا عمل ڪندا آهن. جوهي انهن جي پاڇي وانگر انهن جي
پٺيان آهي جو ڪڏهن به انهن کي نه ڇڏي.
ذهني طور تي سڀ ڪجهه خراب ٿي پيا آهن. جيڪڏهن ذهن تبديل ٿي سگهي ٿو غلطي ڪري مراقبت ۽ روحانيت تي مهاتما ڪتب جون لکيون
بس جيئن بتي ٻاري باھ کان نٿي ٿي سگهي، مرد روحاني زندگي کان سواء رهي نه سگھندا.
ڏسي زندگي ۾ گهڻو ڪري ڏسي رهيا آهيو جيئن هن وقت ۾ آهي، ثالث استحڪام ۽ آزادي ۾ رهندي آهي.
نصيحت حڪمت وارو؛ ثالثن جي اڪثريت اڻڄاتل. چڱي طرح ڄاڻو جيڪو توهان اڳتي وڌايو ۽ توهان کي ڇا ڪيو، ۽ دانشور جو رستو اختيار ڪريو.
باقي هڪڙو فقير پنهنجي سوچ ۽ گمان سان تعاقب رکي ٿو، انهي کي پنهنجي شعور جي تڪليف بنجي ٿو.
سلام، بخشش ۽ وڃڻ وڃڻ تي مهاتما جي راء سان
ٻيهر پنهنجو پاڻ کي امن حاصل ڪرڻ لاء سکيا.
درحقيقت،
جيڪو بابا مڪمل طور تي ڀريل آهي هر طريقي سان آسان آهي. ڪو به ارادو نه ٿو
ڪري سگھي ته هن کي باهه ڀريل آهي، جيڪو تيل کان محروم آهي. سڀني تحريڪن کي
خراب ڪيو ويو آهي، دل جي دل مان ڪٽجي ويو آهي. خوش قسمت آهي، هن کي آسانيء
سان آسان آهي. دماغ امن سان پنهنجو رستو مليو آهي.
ٻين سان ڪابه غلطي نه ملندي؛ ٻين جي تعظيم ۽ ڪمن کي ڪو به ڏسڻ نه ڏي. پر هڪ پاڻ کي پنهنجون عملون، ڪم ۽ بغير ڏسڻ ۾ ڏين ٿيون.
حقيقي ماسٽر سچ ۾ رهندي، خير ۽ تڪليف ۾، عدم تشدد، اعتدال ۽ سچي.
نه
رڳو لفظ ۾ شامل آهن ۽ نه ئي ڪم ڪندا آهن. اعتدال سان کائو. توهان جي دل ۾
رهو. ڳولڻ جي اعلي شعور. ماسٽر پاڻ کي قانون مطابق. هي اهو بيزاري تعليم
وارو سادي آهي.
زندگي جهڙي تارنگ وانگر آهي، جيڪڏهن اها ڏاڍي
تنگ ٿي ويندي آهي ته اها راند نه هوندي، جيڪڏهن اهو تمام گهڻو ٿڪجي ويو
آهي، اهو تڪرار جيڪو وچين وچ ۾ پئجي ويو آهي، وچ ۾ جڙيل آهي.
صرف
انهي تي يقين نه رکو ڇو جو توهان ان کي ٻڌو آهي. صرف ڪجهه ڪري نه مڃيندا
آهن ڇو ته اها ڳالهائي وڃي ٿي ۽ ڪيترن ئي ڀريل آهي. صرف انهي تي يقين نه
رکو ڇو ته توهان جي مذهبي ڪتابن ۾ لکيل آهي. صرف پنهنجي استاد ۽ بزرگ جي
اختيار تي ڪجھ به اعتبار نه ڪريو. روايتون نه مڃيندا آهن ڇو ته اهي ڪيترائي
نسلن جي حوالي ڪيا ويا آهن. پر مشاهدي ۽ تجزيو کان پوء، جڏهن توهان کي اهو
ڪجهه محسوس ڪيو آهي ته دليل سان اتفاق ٿيندو ۽ هڪ ۽ سڀني جي سٺي ۽ فائدي
جي مطابق، پوء قبول ڪريو ۽ ان تي رهڻو آهي.
جيئن ته خزاني وارا زمين
مان نڪرندا آهن، تنهنڪري نيڪي نيڪ ڪم مان ظاهر ٿئي ٿي، ۽ دانائي خالص ۽
پرامن ذهن مان ظاهر ٿئي ٿو. انساني زندگي جي مسز کي محفوظ طور تي هلڻ لاء،
هڪ کي حڪمت جي روشني ۽ فضيلت جي هدايت هجي.
وارث انھن تقريرن کي پنھنجي فڪر سان ڀريل آھي، ان کي وڌائيندو آھي، جيئن اناج غلبي سان گھيرو ڪيو ويندو آھي.
ڪو
ماڻهو جيڪو Bodhisattva جي گاڏي ۾ نڪتو آهي، اهو فيصلو ڪرڻ گهرجي ته “آئون
سڀني مخلوقات کي نيرانه جي اڳواڻي ۾ رکين، جيڪا ديوان جي دائري جي پويان
ڪجھ نه ڇڏي.” نيرانه جو هي ڪهڙو خيال آهي جيڪو پويان نه پوي ٿو.
Buddha طرفان ڪتب آڻيندي، ناڪامي ۽ تڪليف
ڪجھ به نه آهي تبديلي کانسواء.
جوش جهڙي ڪا باهه نه آهي، ڪو شارک نه نفرت وانگر، ڦهل وانگر ناهي، त्यहाँ लालच जस्तै कुनै टोरेंट छैन.
پهريان اڳ ۽ هاڻي، اهو صرف اذيت آهي جنهن جو بيان ڪريان ٿو، ۽ ڏک جي ڀڃڪڙي.
جيڪو
پنهنجي قهر کي جلدي ڪري سگهي ٿو، جئين اهو ئي جنم وٺي ٿو، جئين وقت تي ضد
سان گڏ مارڪ جي وينڻ جي چڪاس ڪندو، جيڪا جلدي جلدي ڀري ويندي آهي. اهڙي طرح
فقير کي هتي ۽ ان کان ٻاهر آهي، جيئن ته هڪ سرپرستي پنهنجي چمڪندڙ چمڙي کي
ڇڪايو آهي.
اهو سڀ ڪجهه ڄاڻي ٿو جن جي زندگي مصيبت کان بچائي ٿي.
اهو
ٻين جي غلطين کي ڏسڻ ۾ آسان آهي، پر ڪنهن جي پنهنجي غلطين کي ڏسڻ ڏکيو
آهي. اهو هڪ ٻئي جي غلطي ظاهر ڪري ٿو جهڙوڪ واء ۾ چرچو ڀري ٿو، پر هڪڙي هڪ
پاڻ کي پنهنجو پاڻ کي چوري جواني جي حيثيت سان لڪائي لڪائيندو آهي.
ٻوٽا تي ڪاوڙ جي کوٽ
جن جذبي سان منسلڪ آهن ‘آء آهيان’ ۽ ڏسڻ لاء دنيا جي وحشي ماڻهن کي رنڊ ڏسڻ.
مرد، اڃ کان وٺي ڊوڙندو، ڊوڙندو ڦاٽي وانگر. تنهن ڪري هن کي چٽي ويندين، نه وري پنهنجي پاڻ کان بيزار ٿيڻ جي ڪوشش ڪندي.
جڏهن
برائي جي ناپسند ٿيڻ جو احساس هجي، تڏهن هڪ خيالي محسوس ٿئي ٿو، هڪڙي سٺي
تعليمات ٻڌڻ ۾ ايندو آهي. جڏهن انهن کي هڪ احساس آهي ۽ انهن کي ساراهيندي،
هڪ خوف کان آزاد آهي.
فوري طور تي اسان ڪاوڙ محسوس ڪيو آهي، اسان اڳ ۾ ئي جدوجهد کان روڪي ڇڏيو آهي، ۽ پنهنجي لاء جدوجهد شروع ڪري ڇڏيو آهي.
مهاتما ۽ بدحالي تي مهاتما جوڌا
توهان کي پنهنجي ڪاوڙ جي سزا نه ڏني ويندي، توهان کي پنهنجي ڪاوڙ جي سزا ڏني ويندي.
پنھنجي خوشي لباس ڪپڙي وانگر ھڪڙي ننڍڙي ڪپڙا.
ڪجهه نه سمجهڻ گهرجي ته اسان کي مرڻ گهرجي، پر انهن کي جيڪو اهو محسوس ڪري ٿو اهو انهن جي خرچي کي حل ڪري ٿو.
سڀ
تشدد تي ڌڪ لڳي ٿو. سڀ ڪجهه موت کان ڊپ. هڪ ٻئي جي جاء تي پاڻ ۾ رکڻ
گهرجي، هڪ کي نه مارڻ گهرجي ۽ نه ئي ڪنهن کي مارڻ جو سبب بڻائڻ گهرجي.
مان دنيا سان تڪرار نه ٿو ڪريان. بلڪه اها دنيا آهي جنهن سان مون سان اختلاف آهي.
اهي
خاموش رهن ٿا جيڪي خاموش رهندا آهن، جيڪي گهڻو ڳالهائيندا آهن، انهن کي
جيڪي اعتدال ۾ ڳالهائيندا آهن تن کي الزام ڏيندا آهن. دنيا ۾ ڪوبه ٻيو ڪو
به الزام نه آهي.
جيڪي ماڻهو پنهنجن خيالن ۽ نظريات ڏانهن وڌندا آهن دنيا کي بدنام ماڻهن سان ڀريل آهن.
جيڪو به ڪنهن تي ڀڄندو نٿو وڃي، جيڪو وڙهندي وڙهندي جدوجهد کان ناراض آهن.
غفلت
ايتري قدر ڪڏهن غائب ٿي وينديون ڇو ته استحصال جا ويچار ذهن ۾ چوري ٿيل
آهن. غفلت جيئن جلدي غائب ٿيڻ جي سوچن کي وساري ڇڏيندو آهي.
جيڪي توهان کي حاصل ڪيو هيا، نه وري ٻين سان حسد نه ڪريو. جيڪو ڪير به نوايو ٿو ذهن جي سلامتي حاصل نٿو ڪري.
مهاتما گنجائش، ڪاميابي ۽ طاقت تي
نه ئي باهه نه، واء، ڄمڻ ۽ موت اسان جي نيڪ ڪم کي ختم ڪري سگهي ٿو.
ڇا توهان ھڪڙي نقاد کي ڳولڻ چاھيو ٿا جيڪي اوھان جي غلطين کي ظاھر ڪري، ان جي تابعداري ڪريو ھڻڻ واري خزاني جي ھڪڙي ھدايت لاء.
جنگ جي ميدان ۾ هڪ هفتي وانگر سڀني جي ڀرسان ڌاڙي کان شاٽ ڀڃي ڪن ٿا، ان ڪري به مون کي بدعنواني جي سزا ڏيندس.
ساراھ ۽ الزام، حاصل ۽ نقصان، خوشي ۽ غم کان اچو ۽ واء وانگر ھلي. خوش ٿيڻ لاء، باقي ھڪڙو وڏي وڻ وانگر انھن سڀني جي وچ ۾.
علحدگيء ۾ دنيا جي وڏي ۾ وڏي بدحالي آهي. شفاعت ۾ دنيا جي حقيقي طاقت آهي.
پاڻ لاء ھڪڙو چرايو. توهان جو پناهه آهي. ڪنهن کي ڳولڻ نه گهرجي. سڀ شيون گذري ٿو. خوشي تي هلو. نه ڇڏي ڏيو.
اھو ھڪڙو ڏينھن آھي، ھڪڙو زندگي گذارڻ جي شروعات ۽ پنن کي ڏسڻ کان سواء ھڪڙو سوھن سالن کان جيئرو ۽ پنجاھھ شين کي ڏسي نہ ٿو رھي.
جيڪڏهن توهان هدايتن کي تبديل نه ڪندا، توهان اڳتي وڌندا آهيو جتي توهان سرنگ آهيو.
صحيح صحت ۾ جسم رکڻ لاء هڪ فرض آهي … ٻي صورت ۾ اسين اسان جي ذهن کي مضبوط ۽ صاف رکڻ جي قابل نه هوندا.
بغير صحت زندگي زندگي نه آهي؛ اهو صرف لوڌي جي حالت آهي ۽ مصيبت آهي - موت جي تصوير آهي.
ماضي
۽ جسم جي صحت ٻنهي جي لاء ماضي لاء ماتم ناهي، مستقبل جي باري ۾ پريشان
ٿيڻ، مستقبل جي توقع نه رکڻ، پر موجوده پل کو عقلمندي ۽ دشمني زندگي گذارڻ. مهاتما گوتم تي سچ
مهاتما گوتم تي سچ
جيڪي ماڻهو حق جي طرف ڪم ڪرڻ ۾ ناڪام ٿيا آهن انهن جي زندگي جو مقصد وڃائي ڇڏيو آهي.
هي درپيش حقيقت سڀني کي سيکاريندي: هڪ دلدار دل، قسمت تقرير، ۽ زندگي جي خدمت ۽ رحم، جيڪا شيء انسانيت کي تجديد ڪري ٿي.
ٻه غلطيون آهن جن کي رستي جي رستي سان بنا ڪري سگهي ٿي … سڀني طريقي سان نه ٿي سگهي، ۽ نه ٿيندڙ.
ٻڌن جنم ۽ موت ذريعي آزاديء سان هلن ٿا، ظاهر ٿيندو ۽ اتي غائب ٿي وينديون. Bodhidhamarma
پر ڊپيل ماڻهن کي اهو احساس ناهي ته انهن جي پنهنجي دماغ بهما آهي. اهي ٻاهران ڳولا ڳولي رهيا آهن. Bodhidhamarma
هڪ بھوه کي ڳولا ڪرڻ لاء جيڪو توهان کي ڪرڻو آهي اهو توهان جي فطرت کي ڏسو. Bodhidhamarma
ڪو
به اسان کي اسان جي دماغن کي تبديل ڪرڻ جي طاقت نه ٿو ڪري سگهي، بودء وارو
به ڪونهي. اسان کي رضامندگي سان ڪرڻ گھرجي. تنهنڪري مهاتما ٻڌايو، ‘توهان
پنهنجو مالڪ آهي’. دلائي لاما
جبلن جو رنگ Buddha جي جسم آهي؛ پاڻي هلائڻ جو آواز سندس عظيم تقرير آهي. ڪتن جو
شڪ
جي عادت کان وڌيڪ ڪو به خوفناڪ آهي. شڪ کان ماڻهن کي جدا ڪري ٿو. اهو هڪ
زهر آهي جيڪو دوستن کي ڇڪايو ۽ خوشگوار تعلقات ختم ڪري ٿو. اهو هڪ ڪنگ آهي
جيڪو جلدي ۽ ڏک هو مهاتما گوتم ۽ سڀني جي معائنو مخلوق هڪ ذهن جي اظهار کان سواء آهن. ٻيو ڪجهه نه آهي. هوانگ پو
اوچتو
هن حقيقت کي اجايو ڪرڻ گهرجي ته پنهنجو پاڻ مهاتما ٻڌن وارو مهاتما ٻڌن
ٿا، اتي ڪنهن کي حاصل ڪرڻ يا ڪنهن به عمل تي عمل ڪرڻ نه آهي. اھو اھو
زبردست رستو آھي. هوانگ پو
بوده جي لفظن کي هن حقيقت پيش ڪري
ٿو: هاتري ڪڏهن نفرت سان ڪڏهن ختم نٿو ڪري، پر اڪيلو محبت سان شفا حاصل
ڪندي آهي. بيڪ ڪورن فيلڊ
عزت وارو بدھ ۽ ديوتا بغير ڪنهن جي مدد تي ڳڻڻ. ممامي موشيشي
جيتوڻيڪ
اهو دوست نه ٿو چاهيندو ته ڪنهن جي پيروي ڪرڻ گهرجي. اڃا به عظيم ڊگريون
توهان کي ڪو حڪم ڏئي نه سگهيو. اھي اوھان کي بلڪل پاڪائي ڏسندا آھن، اھي
اوھان کي ڏسن ٿا، اھو اوھان لاء بلڪل پاڪ آھي. هوشو
بس ٻه ننڍا
شيون: مراقبت ۽ هلون. اهي ٻه اهم لفظ ياد رکون ٿا: مراقبت ۽ تسليم ڪرڻ.
تمثلي ۾ توهان کي وٺي ويندو، ۽ هٿيار ڦٽا توهان کي سڄي ۾ وٺي ويندي. ۽ اهو
سڄو دين آهي. انهن ٻن لفظنن ۾، مهاتما ٻڌ جي مذهب جو سڄو احوال ڪيو آهي.
هوشو
اتي خدا جي ڪا ضرورت ناهي! جيڪڏهن توهان غور ڪرڻ چاهيندا
آهيو ته توهان بغير خدا کان بغير ڪري سگهو ٿا. مهاتما ٻڌ بغير خدا تعالي هو
خدا تي ڪو به اعتبار نه هو. هوشو
هن
نيڪي، دماغي ۽ حڪمت کي سيکاريو. اهي آهن ٻڌن جي ٻڌن جا ٽي ستون آهن، جيڪي
روزمره جي نفسياتي، نفسياتي اڀري ۽ روحاني جذبي جي خيرگارن جا آهن. ریک
هاسن
جيڪڏهن توهان بھوت کي ڌڪ نه ٿا سگهو، ته توهان مهاتما ٻڌ نه ٿي سگهي. اهو وڏائي ڪندڙ آهي. شينامي سوزوڪي
مهاتما جو چوڻ آهي ته ٻه قسم ڏڪار آهن: قسم جو وڌيڪ ڏکيو آهي ۽ اهو قسم جو سبب آهي جيڪو مصيبت کي ختم ڪري ٿو. ٹري Tempest وليمز
توهان کي يقين رکڻ جي ضرورت آهي ته توهان وٽ هڪ مهاتما ٻڌ، ظرفيت ۽ تبديلي جي صلاحيت آهي. Thich Nhat Hanh
حصو 5. بديزم ۽ زين ڪوٽا
انسان صرف ايترو ئي آهي ڇاڪاڻ ته هو سنجيده ڪهڙو آهي جن کي ديوتا مذاق لاء ٺاهيو ويو آهي. الان واٽ
صرف ایک ہی چیز ہے جو بالآخر آپ کے سفر کے بارے میں حقیقی ہے یہ قدم یہ ہے کہ آپ اس وقت لے رہے ہیں. اهو سڀ ڪجهه آهي. الان واٽ
اعتدال ۾ شامل ڪرڻ وارا سڀ ڪجهه شامل آهن. ٻڌندڙ چئي
سکڻ
جي سکڻ کان اڳ سکڻ جي سکڻ کان اڳ سکڻ گهرجي. زندگي ڇڏجي، نه گلايو وڃي.
توهان آرام ڪيو آهي، اهو ڪڏهن وقت تي هجو، ۽ ٻين تي اڳتي وڌڻ سان گڏ. Ray
Bradbury
اڃا به شيون جيڪڏهن توهان جي توقع جو طريقو نه آگاهه
ڪيو، مايوس نه ڪريو يا کي ڇڏي ڏيو. انهي کان اڳ جيڪو اڳتي وڌو اهو ختم ٿي
ويندو. داائيڪو Ikeda
جيڪڏهن اسان پنهنجي دلين کي کولڻ لاء
سکندا آهيون، هر ڪنهن، جيڪي ماڻهو اسان کي چريو هلائيندا آهن، اسان جا
استاد هوندا. پيما Chödrön
شعور تبديل ڪرڻ لاء سڀ کان وڏو ايجنٽ آهي. هوانگ پو
زين خيالن سان ڪابه ڪاروبار ناهي. سوزوڪي روشي
هر شيء کي معاف ڪرڻ لاء سڀ ڪجهه سمجهڻ آهي. هوشو
اسان حلقن ۾ نه آهيون، اسان مٿي هلي رهيا آهيون. رستو هڪ سرپل آهي. اسان اڳ ۾ ئي ڪيترائي قدم تي چڙهيا آهن. هرمن هيس
ٻڌمت جو راز سڀني خيالات، سڀني مفهوم، حقيقت کي ختم ڪرڻ جو موقع حاصل ڪرڻ، پاڻ کي ظاهر ڪرڻ لاء هٽائڻ آهي. Thich Nhat Han
جيڪڏهن توهان دنيا کي تبديل ڪرڻ چاهيو ٿا، ايندڙ شخص سان شروع ڪريو جيڪو توهان جي ضرورت ۾ اچي. مازومي Roshi
اسان هتي الڳ الڳيء جي وجهه کان بيزار ٿي رهيا آهيون. مارٽن لوچر بادشاهه جي
جڏهن
توهان ڪجھ ڪم ڪيو ٿا، توهان کي مڪمل طور تي پنهنجو پاڻ کي ساڙي ڇڏڻ گهرجي،
مثلا سٺو الاء وانگر، پنهنجو پاڻ کي ڪو نشان نه ڇڏيندا. Eckart Tolle
جتي ڪٿي آهيو، اتي مڪمل طور تي. Eckart Tolle
صرف هٿ اهو آهي ته مٽي کي درست شيء لکي سگهي ٿو. ميئر اييڪارٽ
هر پل جو آخري آخري علاج ڪريو. اها ٻي ڪا شيء تيار ناهي. شينامي سوزوڪي
چري
ٿي وڃڻ اسان کي آزاد ڪري ٿو، ۽ آزادي خوشيء لاء هڪ ئي شرط آهي. جيڪڏهن،
اسان جي دل ۾، اسان اڃا تائين ڪجھ به ڪرڻ چاهيندا آهن - غضب، پريشاني، يا
مال - اسان آزاد نه ٿي ڪري سگهون. Thich Nhat Hanh
جيڪڏهن اسان
جي روزاني زندگي ۾ اسين مسڪين ٿيون، جيڪڏهن اسان امن ۽ خوش ٿي سگهون ٿا، نه
صرف اسان، پر سڀڪو ان مان فائدو وٺندو. اهو سڀ کان وڌيڪ بنيادي قسم جو امن
ڪم آهي. Thich Nhat Hanh
اهو ممڪن آهي ته هتي هاڻ خوشيء سان
زندگي گذارڻ ممڪن آهي. ڪيتريون خوشيء جون حالتون موجود آهن - ڪافي توهان
کان وڌيڪ خوش ٿيڻ لاء. توهان کي وڌيڪ حاصل ڪرڻ لاء مستقبل ۾ هلائڻ جي ضرورت
ناهي. Thich Nhat Hanh
Bodhidhamarma
سڀ رستو ڄاڻو؛ ڪجھ اصل ۾ ان کي هلن ٿا. Bodhidhamarma
دماغ
جي صلاحيت حد تائين محدود آهي، ۽ ان جي ظاهر ٿيڻ ناممڪن آهي. توهان جي
اکين سان فارم ڏسو، توهان جي ڪنن سان آواز ٻڌڻ، پنهنجي نڪ سان خوشبوء
لڳائڻ، پنهنجي زبان سان ذائقو چکڻ، هر حرڪت يا رياست توهان جي سڀني جي ذهن ۾
آهي. Bodhidhamarma
ڳولڻ لاء وڃڻ آهي. ڪجھھ طلب ڪرڻ چاھيندڙ آھي. Bodhidhamarma
ڪنفيوشيس
اسان جو سڀ کان وڏو جلال ڪڏهن به گرڻ نه آهي، پر هر وقت اٿڻ ۾ اسين گر. ڪنفيوشيس
اهو مسئلو ناهي ته توهان ڪيترو دير سان وڃون ٿا جئين ته توهان روڪي نه رهيا آهيو. ڪنفيوشيس
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Nikdy nemôžeme získať mier vo vonkajšom svete kým nedosiahneme mier my sami
https://wisdomquotes.com/buddha-quotes/
150 citácií Budhu, vďaka ktorým budete múdrejší (rýchly)
Neexistuje strach pre toho, ktorého myseľ nie je plná túžob.
Vypracujte svoju vlastnú spásu. Nezávisí od ostatných.
Ak sa niečo oplatí urobiť, urobte to celým svojím srdcom. Buddha
Človek
nie je nazývaný múdrym, pretože hovorí a hovorí znova; ale ak je
pokojný, milujúci a nebojácny, potom je v skutočnosti nazývaný múdrym.
Nehľadajte svätyňu v nikom okrem vás.
Nikto nás nezachráni, len my sami. Nikto nemôže a nikto nemôže. My sami musíme ísť touto cestou.
Aby človek žil v čistom nesebeckom živote, nesmie sa v hojnosti počítať s tým, čo vlastní.
Všetko, čo sme, je výsledkom toho, čo sme si mysleli.
Ak sa nebudeme starať o ostatných, keď budú potrebovať pomoc, kto sa o nás postará?
Ten, kto koná pravdu, je šťastný v tomto svete i mimo neho.
Kvapka po kvapke je naplnená nádoba na vodu. Podobne sa múdry muž zozbieral dobrým.
Najväčším darom je dať ľuďom vašu pozornosť pri vedomí, zdieľať ich. Musí to byť najväčší.
Keby ste vedeli, čo viem o sile dávať, nenechali by ste prejsť jediné jedlo bez toho, aby ste sa o to nejakým spôsobom podelili.
Koreň utrpenia je pripútanosť.
Mlčte nahnevaného muža láskou. Mlčte chorého človeka s láskavosťou. Mlčte biedu veľkorysosťou. Ticho klamára pravdou.
Ľudia s názormi sa navzájom obťažujú.
Aj keď je pevná hornina otrasená vetrom, tak aj múdri otriasaní chválou alebo vinou.
Vy sami musíte usilovať. Budhovia iba smerujú.
Nič vám nemôže ublížiť, rovnako ako vaše vlastné myšlienky nestrážené.
Rozjímajte … neodkladajte, aby ste to neskôr neoľutovali.
Lepšie ako tisíc prázdnych slov je jedno slovo, ktoré prináša mier.
Pochopenie je jadrom dobre hovorených slov.
Prestať robiť zlo, kultivovať dobro, očisťovať myseľ: toto je učenie Budhov.
Pôžitok z meditácie a samoty. Zostavte sa, buď šťastný. Ste hľadač.
Dnes to, čo sa musí urobiť, robí. Kto vie? Zajtra príde smrť.
To, čo ste, je to, čo ste boli. To, čo budete, je to, čo robíte teraz.
Ak navrhujete hovoriť, vždy sa pýtajte sami seba, či je to pravda, je to potrebné, či je to milé.
Ak nenájdete nikoho, kto by vás na duchovnej ceste podporoval, choďte sám.
Časť 2. Budhovské úvodzovky, ktoré sú … Inšpiratívne citácie Budhu
Zastav, zastav. Nehovor. Konečnou pravdou nie je ani myslieť.
Sme to, čo si myslíme. Všetko, čo sme, vychádza z našich myšlienok. Našimi myšlienkami vytvárame svet.
Rovnako ako veľký oceán má jednu chuť, chuť soli, aj toto učenie a disciplína má jednu chuť, chuť oslobodenia.
Ten,
v ktorom už neexistujú túžby a smäd, ktoré pretrvávajú; ako by ste
mohli sledovať ten prebudený, bez stopy a bez obmedzenia?
Vytrvalosť je jednou z najťažších disciplín, ale je na tom, kto vytrvá, že príde konečné víťazstvo.
Dlhá
je noc pre toho, kto je hore; dlhá je míľa pre toho, kto je unavený;
dlho je život bláznivých, ktorí nepoznajú pravý zákon.
Čokoľvek drahocenný klenot existuje v nebeských svetoch, nie je nič porovnateľné s tým, ktorý je prebudený.
Náš
život je formovaný našou mysľou; stávame sa tým, čo si myslíme. Radosť
sleduje čistú myšlienku ako tieň, ktorý nikdy neopustí.
Rovnako
ako jemná kvetina, na ktorú je krásny pohľad, ale bez vône, sú u
človeka, ktorý nejedná v súlade s nimi, bezvýznamné slová.
Naše
teórie večného sú také cenné, ako tie, ktoré kuriatko, ktoré sa
neprelomilo svojou škrupinou, môže tvoriť vonkajší svet.
Myšlienka, ktorá sa vyvíja a uvádza do praxe, je dôležitejšia ako myšlienka, ktorá existuje iba ako myšlienka.
Akokoľvek veľa svätých slov si prečítate, nech už hovoria mnohí, aký dobrý budú pre vás, ak na nich nebudete konať?
Chaos je súčasťou všetkých zložených vecí. Usilujte sa usilovne.
Krátke citácie Budhov
Pripútanosť vedie k utrpeniu.
Nech majú všetky bytosti šťastné mysle.
Som zázrak.
Džbánová náplň po kvapkách. Každá ľudská bytosť je autorom svojho vlastného zdravia alebo choroby. Jazyk ako ostrý nôž … Zabíja sa bez odoberania krvi. Cesta nie je na oblohe. Cesta je v srdci.
Časť 3. Budhovské citáty o živote, rodine a priateľstve
Žite každý akt úplne, akoby to bol váš posledný. Cnosť prenasledujú bezbožníci viac ako milujú dobro. Nič nikdy neexistuje úplne samo; všetko súvisí so všetkým ostatným. Čistota alebo nečistota závisí od seba. Nikto iný nemôže očistiť. Podporovať matku a otca, starať sa o manželku a dieťa a mať jednoduché živobytie; to je šťastie. Jeden okamih sa môže zmeniť deň, jeden deň môže zmeniť život a jeden život môže zmeniť svet. Ona, ktorá pozná životné toky, nepociťuje žiadne opotrebenie, nepotrebuje opravu ani opravu. Úprimný
a zlý priateľ sa musí viac báť ako divá zver; divé zviera môže poškodiť
vaše telo, ale zlý priateľ vám zraní vašu myseľ. Akékoľvek
slová, ktoré vyslovujeme, by sa mali vyberať opatrne, aby ich ľudia
počuli a boli nimi ovplyvňovaní pre dobré alebo choré. Byť nečinný je krátka cesta k smrti a byť usilovný je spôsob života; blázniví ľudia sú nečinní, múdri sú usilovní. Ak hľadajúci nenájde spoločníka, ktorý je lepší alebo rovnoprávny, nech sa rozhodne rozhoduje osamote. Keby sme jasne videli zázrak jednej kvetiny, celý náš život by sa zmenil.
Budhovské citáty o láske a vďačnosti
Pravá láska sa rodí z porozumenia. Vyžarujte neobmedzenú lásku k celému svetu. Vy sami, rovnako ako ktokoľvek v celom vesmíre, si zaslúžite svoju lásku a náklonnosť. Ambície sú ako láska, netrpezlivé oneskorenia a súperovi. Láska je dar vnútornej duše druhej osobe, takže obe môžu byť celé. Nech sú vaše všetky myšlienky pre všetky bytosti vaše. Budeme
rozvíjať a kultivovať oslobodenie mysle láskavou láskavosťou, urobiť z
neho vozidlo, urobiť z neho základňu, stabilizovať ho, cvičiť v ňom a
úplne ho zdokonaliť. Nenávisť neprestáva nenávist kedykoľvek. Nenávisť prestáva láskou. Toto je nemenný zákon. Ten, kto miluje 50 ľudí, má 50 strastí; kto miluje nikoho, nemá strasti. Láskavosť by sa mala stať prirodzeným spôsobom života, nie výnimkou. Hovorte iba úprimnú reč, reč, ktorá je vítaná. Reč, keď neprináša druhým zlo, je príjemná. Jeden sa nepovažuje za ušľachtilého, ktorý poškodzuje živé bytosti. Keď človek nepoškodí živé bytosti, nazýva sa ušľachtilý. Byť hlboko naučený a zručný, dobre vyškolený a používaný dobre hovorenými slovami: to je šťastie. Rovnako
ako matka chránila svoje jediné dieťa svojím životom, aj tak nech
človek kultivuje bezhraničnú lásku ku všetkým bytostiam. Komu niet sympatie pre živé bytosti: poznať ho ako vyvrhelca. Povstaňme
a buď vďační, lebo keby sme sa toho dnes veľa nenaučili, aspoň sme sa
trochu naučili, a ak sme sa niečo nenaučili, aspoň sme ochoreli a ak
ochoreli aspoň sme nezomreli; Takže, buďme všetci vďační.
Budhovské citáty na myseľ a osvojenie si Je schopný, kto si myslí, že je schopný. Kliknutím tweetujete
Je to vlastná myseľ človeka, nie jeho nepriateľ alebo nepriateľ, ktorý ho láka na zlé cesty.
Radosť z pozornosti! Chráňte svoje myšlienky!
Všetko
je založené na mysli, je vedené mysľou, je tvorené mysľou. Ak budete
hovoriť a konať so znečistenou mysľou, bude vás nasledovať utrpenie,
pretože kolesá Oxcarta nasledujú stopu vola.
Nie je nič také neposlušné ako nedisciplinovaná myseľ a nič také poslušné ako disciplinovaná myseľ.
Myseľ
rozrušená rozmarmi šťastia, oslobodeným zármutkom, očistenými
nečistotami, oslobodeným strachom - to je najväčšie požehnanie.
Spoznajte
z riek v rozštepoch a trhlinách: toky v malých kanáloch tečú potichu,
veľký tok potichu. Čokoľvek nie je plné, vytvára hluk. Čokoľvek je plné,
je ticho.
Ste hľadač. Radosť z ovládnutia vašich rúk a nôh, vašich slov a myšlienok.
Vidieť
ich, plávajúce v ich zmysle, ako ryba v kalužiach vyschnutého potoka - a
keď to vidíte, žijú bez baní a netvoria pripútanosť k stavom.
‘Ako som, tak sú aj tieto. Rovnako ako tieto, aj ja. “Kreslím paralelu k sebe, zabíjať ani donútiť iných zabíjať.
Všetkým zážitkom predchádza myseľ, myseľ ako ich pán, stvorená myseľ.
Aby
si človek užíval dobré zdravie, priniesol skutočné šťastie svojej
rodine, priniesol všetkým mier, musí najprv disciplinovať a ovládať
vlastnú myseľ. Ak človek dokáže ovládať svoju myseľ, môže nájsť cestu k
prebudeniu s vedomím a prirodzene k nemu príde všetka múdrosť a cnosť.
Všetko nesprávne konanie vzniká z dôvodu mysle. Ak je myseľ transformovaná, môže zlé konanie zostať?
To,
čo dnes sme, vychádza z našich včerajších myšlienok a naše súčasné
myšlienky budujú náš zajtrajší život: Náš život je stvorenie našej
mysle.
Ten, kto sa zmocnil, je oveľa väčší hrdina ako ten, ktorý porazil tisíckrát tisíc mužov.
Transcendentálna
inteligencia stúpa, keď intelektuálna myseľ dosiahne svoj limit a ak sa
majú veci realizovať v ich skutočnej a podstatnej podstate, jej procesy
myslenia musia byť prekonané apelovaním na niektorú vyššiu fakultu
poznania.
Nebudem sa pozerať na misu inej osoby zameranú na nájdenie chyby: na výcvik, ktorý treba dodržať.
Vonkajší
svet je iba prejavom činnosti samotnej mysle a myseľ ho chápe ako
vonkajší svet jednoducho kvôli svojmu zvyku diskriminácie a nesprávneho
odôvodnenia. Učeník sa musí vo zvyku pozerať na veci pravdivo.
Myseľ predchádza všetkým duševným stavom. Ich myseľ je myseľ; všetci sú zmätení.
Ak človek s čistou mysľou hovorí alebo koná šťastie, nasleduje ho ako jeho nikdy neodchádzajúci tieň.
Budhovské citáty na myseľ a osvojenie si
Je schopný, kto si myslí, že je schopný. Je to vlastná myseľ človeka, nie jeho nepriateľ alebo nepriateľ, ktorý ho láka na zlé cesty. Radosť z pozornosti! Chráňte svoje myšlienky! Všetko
je založené na mysli, je vedené mysľou, je tvorené mysľou. Ak budete
hovoriť a konať so znečistenou mysľou, bude vás nasledovať utrpenie,
pretože kolesá Oxcarta nasledujú stopu vola. Nie je nič také neposlušné ako nedisciplinovaná myseľ a nič také poslušné ako disciplinovaná myseľ. Myseľ
rozrušená rozmarmi šťastia, oslobodeným zármutkom, očistenými
nečistotami, oslobodeným strachom - to je najväčšie požehnanie. Spoznajte
z riek v rozštepoch a trhlinách: toky v malých kanáloch tečú potichu,
veľký tok potichu. Čokoľvek nie je plné, vytvára hluk. Čokoľvek je plné,
je ticho. Ste hľadač. Radosť z ovládnutia vašich rúk a nôh, vašich slov a myšlienok. Vidieť
ich, plávajúce v ich zmysle, ako ryba v kalužiach vyschnutého potoka - a
keď to vidíte, žijú bez baní a netvoria pripútanosť k stavom. ‘Ako som, tak sú aj tieto. Rovnako ako tieto, aj ja. “Kreslím paralelu k sebe, zabíjať ani donútiť iných zabíjať. Všetkým zážitkom predchádza myseľ, myseľ ako ich pán, stvorená myseľ. Aby
si človek užíval dobré zdravie, priniesol skutočné šťastie svojej
rodine, priniesol všetkým mier, musí najprv disciplinovať a ovládať
vlastnú myseľ. Ak človek dokáže ovládať svoju myseľ, môže nájsť cestu k
osvieteniu a prirodzene k nemu príde všetka múdrosť a cnosť. Všetko nesprávne konanie vzniká z dôvodu mysle. Ak je myseľ transformovaná, môže zlé konanie zostať? To,
čo dnes sme, vychádza z našich včerajších myšlienok a naše súčasné
myšlienky budujú náš zajtrajší život: Náš život je stvorenie našej
mysle.
Ten, kto sa zmocnil, je oveľa väčší hrdina ako ten, ktorý porazil tisíckrát tisíc mužov.
Transcendentálna
inteligencia stúpa, keď intelektuálna myseľ dosiahne svoj limit a ak sa
majú veci realizovať v ich skutočnej a podstatnej podstate, jej procesy
myslenia musia byť prekonané apelovaním na niektorú vyššiu fakultu
poznania.
Nebudem sa pozerať na misu inej osoby zameranú na nájdenie chyby: na výcvik, ktorý treba dodržať.
Vonkajší
svet je iba prejavom činnosti samotnej mysle a myseľ ho chápe ako
vonkajší svet jednoducho kvôli svojmu zvyku diskriminácie a nesprávneho
odôvodnenia. Učeník sa musí vo zvyku pozerať na veci pravdivo.
Myseľ predchádza všetkým duševným stavom. Ich myseľ je myseľ; všetci sú zmätení.
Ak človek s čistou mysľou hovorí alebo koná šťastie, nasleduje ho ako jeho nikdy neodchádzajúci tieň.
Citácie Budhu o šťastí a radosti
Neexistuje žiadna cesta k šťastiu: šťastie je cesta.
Šťastie prichádza, keď vaša práca a slová sú prínosom pre vás a ostatných.
Prebudený
s vedomím s jedným, so zameraním na jhanu, by mal nájsť potešenie v
lese, mal by praktikovať jhanu na úpätí stromu, aby dosiahol svoju
vlastnú spokojnosť.
Z jednej sviečky je možné zapáliť tisíce sviečok a životnosť sviečky sa skráti. Šťastie nikdy neklesá zdieľaním.
V povahe vecí vzniká radosť u človeka bez ľútosti.
Položte svoje srdce na dobro. Urob to znova a znova, a budeš naplnená radosťou.
Nebývajte
v minulosti, nesnívajte o budúcnosti, sústredte myseľ na súčasný
okamih. Pozri tiež: 10 tipov, ako začať žiť v súčasnosti
Ak má niekto dobré, nech to robí znova a znova. Nech v ňom nájde potešenie, lebo blažením je hromadenie dobra.
Sme
formovaní a formovaní našimi myšlienkami. Tí, ktorých myseľ je
formovaná nezištnými myšlienkami, dávajú radosť, keď hovoria alebo
konajú. Radosť ich sleduje ako tieň, ktorý ich nikdy neopúšťa.
Citácie Budhu o meditácii a spiritualite
Rovnako ako sviečka nemôže horieť bez ohňa, nemôžu ľudia žiť bez duchovného života.
Meditujúci sa hlboko pozerá na život tak, ako je v tomto okamihu, v stabilite a slobode.
Meditácia
prináša múdrosť; nedostatok sprostredkovania nevedomosti. Dobre viete,
čo vás vedie vpred a čo vás drží späť, a vyberte cestu, ktorá vedie k
múdrosti.
Čokoľvek mních pokračuje vo svojom myslení a premýšľaní, stáva sa sklonom jeho vedomia.
Citáty Budhu o mieri, odpustení a pustení
Rozhodne sa trénujte, aby ste dosiahli mier.
Skutočne,
mudrc, ktorý je úplne schladený, leží v pohode vo všetkých smeroch;
tomu, ktorého požiare sa ochladili, zbavení paliva, neprichádza žiadna
zmysel. Všetky pripútanosti boli prerušené, srdce bolo odvádzané od
bolesti; pokojný, odpočíva s maximálnou ľahkosťou. Myseľ si našla cestu k
mieru.
Ten, kto sedí sám, spí sám a chodí sám, ktorý je namáhavý a tlmí sám, nájde radosť v samote lesa.
Neodvracajte to, čo je vám dané, ani sa neobracajte na to, čo sa dáva druhým, aby ste nenarušili ticho.
Tí, ktorí sú bez rozhorčených myšlienok, určite nachádzajú mier.
Citácie Budhu o múdrosti a cnosti
Blázon, ktorý vie, že je blázon, je taký múdrejší.
Čokoľvek má povahu vznikania, má povahu prestania.
Jednotu môže prejaviť iba binárny. Samotná jednota a myšlienka jednoty sú už dve.
Aké
je vhodné správanie pre muža alebo ženu uprostred tohto sveta, kde sa
každý človek drží svojho zvyšku? Aký je správny pozdrav medzi ľuďmi, keď
sa v tejto povodni prechádzajú?
Keď sa pozeráte na seba, pozeráte sa na ostatných. Keď sledujete ostatných, sledujete sami seba.
Nech
nikto nenájde chybu s ostatnými; nikto neuvidí opomenutia a provízie
ostatných. Ale pozrime sa na vlastné skutky, urobené a vrátené.
Skutočný pán žije v pravde, v dobrote a zdržanlivosti, nenásilí, umiernenosti a čistote.
Urážať
ani slovom, ani skutkom. Jedzte s mierou. Žij vo svojom srdci.
Vyhľadajte najvyššie vedomie. Ovládnite sa podľa zákona. Toto je
jednoduché učenie prebudených.
Život je ako harfový reťazec,
ak je príliš napnutý, nebude hrať, ak je príliš voľný, visí, napätie,
ktoré vytvára krásny zvuk, leží uprostred.
Neverte v nič len
preto, že ste to počuli. Neverte v nič jednoducho preto, že ho mnohí
hovoria a hovoria o ňom. Neverte ničomu jednoducho preto, že je nájdené
vo vašich náboženských knihách. Neverte ničomu len na autoritu vašich
učiteľov a starších. Neverte v tradície, pretože boli vydávané po mnoho
generácií. Ale po pozorovaní a analýze, keď zistíte, že čokoľvek súhlasí
s rozumom a vedie k dobru a prospechu jedného a všetkých, potom ho
prijmite a dodržujte ho.
Rovnako ako sú poklady odkryté zo zeme,
tak sa cnosť objavuje z dobrých skutkov a múdrosť sa objavuje z čistej a
pokojnej mysle. Na bezpečnú prechádzku bludiskom ľudského života je
potrebné svetlo múdrosti a vedenie cnosti.
Múdri tvorili reč podľa svojej myšlienky a preosievali ju, keď sa zrno preosieva cez sito.
Cnosti, rovnako ako múzy, sú vždy vidieť v skupinách. Dobrý princíp sa nikdy nenašiel osamelý v žiadnom prsníku.
Citáty Budha o skandovaní Kammy a Nibbany a videá
Niekto,
kto sa vydal do vozidla bódhisattvy, by sa mal rozhodnúť, že „musím
viesť všetky bytosti k nirvane, do tej oblasti nirvány, ktorá nezostáva
nič.“ Čo je to oblasť nirvány, ktorá po sebe nezostáva nič?
Citácie Budhu o zmene, zlyhaní a utrpení
Nič nie je navždy okrem zmeny.
Neexistuje
žiadny oheň ako vášeň, nie je žralok ako nenávisť, nie je tam žiadny
slušník ako hlúposť, nie je tu žiadny prúd ako chamtivosť.
Predtým, ako aj teraz, popisujem iba utrpenie a zastavenie utrpenia.
Ten,
kto dokáže potlačiť svoj hnev, len čo sa objaví, ako včasný protijed
skontroluje hadí jed, ktorý sa tak rýchlo šíri, - taký mních sa vzdáva
tu a za hranicami, rovnako ako had zbavuje svoju opotrebovanú pokožku.
Nech sú všetky životy vyslobodené z utrpenia.
Je
ľahké vidieť chyby druhých, ale ťažko vidieť vlastné chyby. Jeden
ukazuje chyby druhých, ako napríklad plevy, ktoré sú známe vo vetre, ale
jeden zakrýva svoje vlastné chyby, keď jeho kocky prekrýva jeho mazaný
hráč.
Budhove citáty o strachu
Tí, ktorí sa pripájajú k pojmu „ja som“, a k názorom, ktoré túlajú po svete, ktorý postihuje ľudí.
Nie
je nič hroznejšie ako zvyk pochybností. Pochybnosti oddeľujú ľudí. Je
to jed, ktorý rozdeľuje priateľstvá a rozdeľuje príjemné vzťahy. Je to
tŕň, ktorý dráždi a bolí; je to meč, ktorý zabíja.
Muži, túžiaci po smäde, pobehujú ako ostrihaný zajac; nech preto smädný vyháňa smäd tým, že sa snaží pre seba bez vášne.
Keď
človek pociťuje nechuť k zlu, keď sa cíti pokojný, je pre neho
potešením počúvať dobré učenie; ak má človek tieto pocity a oceňuje ich,
nemá strach.
Vo chvíli, keď cítime hnev, prestali sme sa usilovať o pravdu a začali sme sa usilovať o seba.
Citácie Budhu o hneve a žiarlivosti
Nebudete potrestaní za svoj hnev, budete potrestaní za svoj hnev.
Noste svoje ego ako voľne padnúci odev.
Niektorí nechápu, že musíme zomrieť, ale tí, ktorí si to uvedomia, urovnajú svoje hádky.
Všetci
sa trasú násilím; všetci sa boja smrti. Keď sa niekto postaví na miesto
druhého, nemal by zabíjať ani spôsobovať druhého.
Nespochybňujem svet; spochybňuje to skôr svet.
Obviňujú
tých, ktorí mlčia, obviňujú tých, ktorí hovoria veľa, obviňujú tých,
ktorí hovoria s mierou. Na svete nie je nikto, kto by nebol obviňovaný.
Tí, ktorí sa držia vnímania a názorov, putujú svetom, ktorý uráža ľudí.
Každý, kto sa nerozhnevá na niekoho, kto je nahnevaný, vyhrá bitku, ktorú je ťažké vyhrať.
Hnev nikdy nezmizne, pokiaľ sa v mysli budú hnevať myšlienky hnevu. Hnev zmizne, len čo zabudnú myšlienky na odpor.
Nepreceňujte to, čo ste dostali, ani nezávidte ostatným. Ten, kto závidí druhým, nezíska pokoj.
Budhovské citácie o úspechu, trpezlivosti a sile
Oheň ani vietor, narodenie ani smrť nemôžu vymazať naše dobré skutky.
Ak
nájdete múdreho kritika, ktorý upozorní na svoje chyby, postupujte
podľa neho, ako by ste boli sprievodcom skrytým pokladom.
Ako slon na bojisku vydrží šípky vystrelené z lukov všade okolo, aj tak budem znášať zneužívanie.
Chvála
a vina, zisk a strata, potešenie a smútok prichádzajú a odchádzajú ako
vietor. Aby ste boli šťastní, odpočívajte ako obrovský strom medzi nimi.
V samostatnosti leží najväčšie utrpenie sveta; v súcite leží skutočná sila sveta.
Buďte
lampou pre seba. Buďte svojim vlastným útočiskom. Nehľadajte nič iné.
Všetky veci musia prejsť. Usilujte sa usilovne. Nevzdávaj sa.
Lepšie
je žiť jeden deň, keď uvidíme vzostup a pokles vecí, ako žiť sto rokov
bez toho, aby sme videli, ako vzostup a pokles vecí.
Ak nezmeníte smer, môžete skončiť tam, kam smerujete.
Citácie Budhu o zdraví
Zdravie je najväčší dar, spokojnosť najväčšie bohatstvo, vernosť najlepší vzťah. Buddha
Udržiavať telo v dobrom zdravotnom stave je povinnosťou … inak nebudeme schopní udržať našu myseľ silnú a jasnú.
Život bez zdravia nie je život; je to iba stav langour a utrpenia - obraz smrti.
Tajomstvom
zdravia pre dušu i telo nie je smútok za minulosť, nie starosť o
budúcnosť, nie predvídanie budúcnosti, ale žiť súčasný okamih múdro a
seriózne. Budhovské citácie o pravde
Budhovské citácie o pravde
Tí, ktorí nepracovali smerom k pravde, zmeškali účel života.
Naučte túto trojitú pravdu všetkým: Veľkorysé srdce, láskavá reč a život služby a súcitu sú veci, ktoré obnovujú ľudstvo.
Na ceste k pravde sú dve chyby, ktoré sa nedajú robiť vôbec a nezačínať.
Upokojený
hovoria, že to, čo sa dobre hovorí, je najlepšie; po druhé, že človek
by mal povedať, čo je správne, nie nespravodlivé; po tretie, čo je
príjemné, nie nepríjemné; po štvrté, čo je pravda, nie je nepravdivé.
Dobite rozhnevaného tým, že sa nehnevá; dobyť bezbožných dobrotou; dobyť lakomého štedrosťou a klamára hovorením pravdy.
Tri veci sa nedajú dlho skryť: slnko, mesiac a pravda.
Časť 4. Citáty o Budhovi
Ak použijete svoju myseľ na hľadanie Budhu, neuvidíte Budhu. Bodhidharma
A Buddha je osoba, ktorá je zadarmo: bez plánov, bez starostí. Bodhidharma
Pokiaľ hľadáte Buddhu niekde inde, nikdy neuvidíte, že vaša vlastná myseľ je Buddha. Bodhidharma
Buddha znamená uvedomenie, uvedomenie tela a mysle, ktoré bráni tomu, aby sa zlo stalo. Bodhidharma
Budhovia neznášajú nezmysly. Bodhidharma
Buddha je niekto, kto považuje slobodu za šťastie a zlé. Bodhidharma
Budhovia sa voľne pohybujú cez narodenie a smrť, objavujú sa a miznú podľa vôle. Bodhidharma
Ale klamní ľudia si neuvedomujú, že ich vlastnou mysľou je Buddha. Stále prehľadávajú vonku. Bodhidharma
Ak chcete nájsť Budhu, stačí vidieť svoju povahu. Bodhidharma
Nikto
nás nemôže prinútiť transformovať naše mysle, dokonca ani Buddhu.
Musíme to urobiť dobrovoľne. Preto Buddha povedal: „Vy ste váš vlastný
pán“. Dalai lama
Farba hôr je telo Budhu; zvuk tečúcej vody je jeho veľkou rečou. Dógen
on Buddha a všetky vnímajúce bytosti nie sú nič iné ako vyjadrenie jednej mysle. Nič iné. Huang Po
Zrazu
sa prebudiť k tomu, že tvojou vlastnou mysľou je Buddha, že sa nedá
dosiahnuť nič, ani sa musí vykonať jediná činnosť. Ide o najvyššiu Way.
Huang Po
Slová Budhu túto pravdu ponúkajú: Nenávisť nikdy neprestáva nenávistou, ale iba samotnou láskou je uzdravená. Jack Kornfield
Rešpektujte Budhu a bohov bez toho, aby ste počítali s ich pomocou. Miyamoto Musashi
Dokonca
ani Buddha nechce, aby ho niekto nasledoval. Ani tí najväčší páni vám
nemôžu dať jediné prikázanie. Vidia vás tak jedinečne, vidia vašu
slobodu byť tak jedinečne pre vás. Osho
Len dve malé veci:
meditácia a pustenie. Pamätajte na tieto dve kľúčové slová: rozjímanie a
odovzdanie. Meditácia vás zavedie a odovzdanie vás vezme do celku. A
toto je celé náboženstvo. Týmito dvoma slovami Buddha zhutnil celú
podstatu náboženstva. Osho
Boh nie je potrebný! Ak chcete meditovať, môžete meditovať bez Boha. Buddha meditoval bez Boha; nemal vieru v Boha. Osho
Budha je Budha, Krišna je Krišna a vy ste vy. Osho
Učil
cnosť, všímavosť a múdrosť. Toto sú tri piliere budhistickej praxe, ako
aj pramene každodennej pohody, psychologického rastu a duchovnej
realizácie. rick Hanson
Ak sa nemôžete ukloniť Budhovi, nemôžete byť Budhom. Je to arogancia. Shunryu Suzuki
Buddha
hovorí, že existujú dva druhy utrpenia: druh, ktorý vedie k väčšiemu
utrpeniu a druh, ktorý ukončuje utrpenie. Terry Tempest Williams
Musíte mať istotu, že máte schopnosť stať sa Budhom, schopnosť transformácie a liečenia. Thich Nhat Hanh
Časť 5. Budhizmus a Zenové úvodzovky
Človek trpí iba preto, že berie vážne to, čo bohovia urobili pre zábavu. Alan Watts
Jedinou
vecou, ktorá je skutočne na vašej ceste skutočná, je krok, ktorý v
tejto chvíli podnikáte. To je všetko, čo kedy je. Alan Watts
Všetkého s mierou, vrátane moderovanie. budhistické príslovie
Naučiť
sa pustiť by sa malo naučiť skôr, ako sa naučíme. Život by sa mal
dotýkať, nie uškrtiť. Musíte sa uvoľniť, nechať sa občas stať, a iní s
tým napredovať. ray Bradbury
Aj keď sa veci neodvíjajú tak,
ako ste očakávali, nenechajte sa znechutiť ani sa nevzdávajte. Ten, kto
aj naďalej postupovať vyhrá na konci. Daisaku Ikeda
Ak sa naučíme otvárať svoje srdcia, náš učiteľ môže byť ktokoľvek, vrátane ľudí, ktorí nás zbláznia. Pema Čhödron
Agresivita je najväčší prostriedok pre zmenu. Huang Po
Zen nemá čo s nápadmi. suzuki Roshi
Aby sme pochopili, všetko je odpustiť všetko. Osho
Nejdeme v kruhoch, ideme hore. Cesta je špirálová; už sme vyšplhali veľa krokov. Hermann Hesse
Tajomstvom
budhizmu je odstrániť všetky myšlienky, všetky koncepcie, aby pravda
mala šancu preniknúť, aby sa odhalila. Thich Nhat Han
Ak chcete zmeniť svet, začnite s ďalšou osobou, ktorá k vám prichádza v núdzi. Maezumi Roshi
Sme tu, aby sme sa prebudili z našej ilúzie odlúčenosti. Martin Luther King Jr.
Keď niečo urobíte, mali by ste sa úplne spáliť, ako dobrý oheň a nezanechať žiadne stopy po sebe. Eckhart Tolle
Nech ste kdekoľvek, tam úplne. Eckhart Tolle
Len ruka, ktorá vymaže môžu písať pravou vec. Meister Eckhart
Doprajte si každý okamih ako posledný. Je to príprava na niečo iné. Shunryu Suzuki
Časť 6. Podobné autori Budhu o láske, mieri, múdrosti a šťastí
Thich Nhat Hanh
Pustenie
nám dáva slobodu a sloboda je jedinou podmienkou šťastia. Ak sa v našom
srdci stále držíme čohokoľvek - hnevu, úzkosti alebo majetku - nemôžeme
byť slobodní. Thich Nhat Hanh
Ak sa v našom každodennom
živote môžeme usmievať, ak môžeme byť pokojní a šťastní, nielen my, ale
všetci z toho budú mať úžitok. To je najzákladnejšie druh mierovej
práce. Thich Nhat Hanh
Je možné žiť šťastne až do teraz a tu.
K dispozícii je toľko podmienok šťastia - viac ako dosť, aby ste boli
práve teraz šťastní. Aby ste získali viac, nemusíte bežať do budúcnosti.
Thich Nhat Hanh
Bodhidharma
Všetci vieme, ako; Niekoľko to vlastne chodí. Bodhidharma
Schopnosť
mysle je neobmedzená a jej prejavy sú nevyčerpateľné. Vidieť tváre
očami, počuť zvuky svojimi ušami, cítiť pachy z nosa, ochutnávať chute
svojim jazykom, každý pohyb alebo stav je v tvojej mysli. Bodhidharma
Usilovať je trpieť. Usilovať o čo je blaho. Bodhidharma
Konfucius
Našou najväčšou sláva nie je nikdy klesá, ale v stúpa zakaždým, keď spadne. Konfucius
Nezáleží na tom, ako pomaly ideš, pokiaľ nezastavíš. Konfucius
Iba najmúdrejší a najhlúpejší človek sa nikdy nezmení. Konfucius
Dalai lama Byť láskavý, kedykoľvek je to možné. Je to vždy možné. Dalai lama
Uvedomte si, že najlepší vzťah je ten, v ktorom vaša vzájomná láska je väčšia, než vaše vzájomné potreby. Dalai lama
Moje náboženstvo je veľmi jednoduché. Moje náboženstvo je láskavosť. Dalai lama
Lao-c ‘
Príroda nemá ponáhľať, ale všetko je dosiahnuté. Lao-c ‘
Zdravie je najväčší majetok. Spokojnosť je najväčší poklad. Dôvera je najväčší kamarát. Nebytie je najväčšia radosť. Lao-c ‘
Zvládnutie ostatné je sila. Zvládnutie seba je pravá sila. Lao-c ‘
plato
Múdri hovoria, pretože majú čo povedať; blázni, pretože majú niečo povedať. plato
Môžeme ľahko odpustiť dieťa, ktoré sa boja tmy; Skutočnou tragédiou života je, keď ľudia majú strach zo svetla. plato
Môžete sa dozvedieť viac o osobe, za hodinu hry, ako v roku konverzácie. plato
Aristoteles
Poznanie sama seba je začiatkom všetkej múdrosti. Aristoteles
Šťastie závisí od seba. Aristoteles
Vzdelávať myseľ, pričom vzdelávanie srdce je vôbec bez vzdelania. Aristoteles
Džiddú Krišnamúrti
Nie je žiadnym meradlom zdravie je dobre upravená tak, aby hlboko choré spoločnosti. Džiddú Krišnamúrti
Ak začnete chápať, čo si zač, bez toho sa snaží zmeniť, potom to, čo ste prechádza transformáciou. Džiddú Krišnamúrti
Tradícia sa stáva naša bezpečnosť, a keď myseľ je bezpečná, je v rozklade. Džiddú Krišnamúrti
Socrates
Pravé poznanie existuje v vedomím, že nič nevieš. Socrates
On je najbohatší, ktorí sa uspokoja s najmenším, pretože obsah je bohatstvo prírody. Socrates
Vzdelanie je podpaľovanie plameňa, nie naplnenie nádoby. Socrates
92) Classical Slovenian-Klasična slovenska,
90) klasična sinhala සම්භාව්ය සිංහල,
Dobre NOVICE iz Brezplačno spletno usposabljanje NIBBANA iz KUSHINARA NIBBANA BHUMI PAGODA -PAT DO DOLOČANJA VEČNEGA BLIZSA KOT KONČNI CILJ Analitični
vpogled Net - BREZPLAČNA spletna univerza Tipi Tiaka Law Research and
Practice v 111 KLASIČNIH JEZIKIH v lastnih besedah BUDDHA skozi http://sarvajan.ambedkar.org
Bolečina je darilo Namesto da bi se temu izognili, Nauči se objemati. Brez bolečine ni rasti
začne trenutek ne izberete da dovolite drugega oseba ali dogodek za nadzor nad svojimi čustvi
Nikoli ne moremo pridobiti mir v zunanjem svetu dokler ne bomo sklenili miru nas samih
https://wisdomquotes.com/buddha-quotes/
150 Budinih citatov, ki vas bodo naredili modrejše (hitro)
Ni bojazni za tistega, katerega um ni napolnjen z željami.
Ustvari svoje odrešenje. Ne odvisni od drugih.
Če je karkoli vredno storiti, to storite z vsem srcem. Buda
Človek se ne imenuje modrega, ker spet govori in govori; če pa je miren, ljubeč in neustrašen, se v resnici imenuje moder.
Ne iščite svetišča v nikogar, razen v sebi.
Nihče nas ne reši, razen nas samih. Nihče ne sme in nihče ne sme. Sami moramo prehoditi pot.
Če želite živeti čisto nesebično življenje, ne smemo šteti ničesar kot svojega sredi obilja.
Vse, kar smo, je rezultat tega, kar smo mislili.
Če ne bomo skrbeli za druge, ko potrebujejo pomoč, kdo bo skrbel za nas?
Kdor deluje na resnico, je srečen na tem svetu in širše.
Najboljši Budovi citati
Daj, četudi imaš le malo.
Tudi tistega, ki je modro živel, se smrti ni treba bati.
Kap po kap je napolnjen lonec z vodo. Prav tako se modrec, ki ga zbira malo po malo, napolni z dobrim.
Največje darilo je ljudem dati prebujanje z zavedanjem, ga deliti. Biti mora največji.
Če bi vedeli, kaj vem o moči dajanja, ne bi pustili niti enega obroka, ne da bi ga na nek način delili.
Koren trpljenja je navezanost.
Jezen človek molči z ljubeznijo. Zlobno zamolknite možakarja. Tišino zamolknite z velikodušnostjo. Lažnivca molčite z resnico.
Ljudje z mnenji se samo motijo, da se med seboj motijo.
Kakor kot trdna skala ne pretresa vetra, tako so tudi modri nepotrebni pohvale ali krivde.
Sami si morate prizadevati. Bude samo nakazujejo pot.
Nič vam ne more škodovati kot lastne misli brez varovanja.
Meditirajte… ne odlašajte, da ne bi kasneje obžalovali.
Bolje kot tisoč votlih besed je ena beseda, ki prinaša mir.
Razumevanje je osrčje dobro izgovorjenih besed.
Prenehati delati zlo, gojiti dobro, očistiti um: to je učenje Buddha.
Užitek meditacije in samote. Sestavite se, bodite veseli. Ste iskalec.
Danes naredite, kar je treba storiti. Kdo ve? Jutri pride smrt.
To, kar ste, je, kar ste bili. To, kar boste, je tisto, kar počnete zdaj.
Če predlagate govoriti, se vedno vprašajte, ali je res, ali je to potrebno, ali je prijazen.
Če na duhovni poti ne najdete nikogar, ki bi vas podpiral, hodite sami.
2. del, Buddhovi citati, ki so … Navdihujoči Budovi citati
Nehaj, nehaj. Ne govori. Končna resnica sploh ni razmišljati.
Smo tisto, kar mislimo. Vse, kar smo, nastane z našimi mislimi. S svojimi mislimi naredimo svet.
Tako kot ima velik ocean en okus, okus soli, tako ima tudi to učenje in disciplina en okus, okus osvoboditve.
Tistega,
v katerem ne obstajata več hrepenenja in žeje, ki trajata; kako si
lahko sledil prebujenega, brez sledi in brezmejnega dosega.
Vzdržljivost je ena najtežjih disciplin, toda tisti, ki zdrži, pride do končne zmage.
Dolga
je noč tistemu, ki je buden; dolg je kilometer do tistega, ki je
utrujen; dolgo je življenje do norcev, ki ne poznajo pravega zakona.
Ne glede na dragoceni dragulj v nebesnih svetovih, ni nič primerljivega s tistim, ki se je prebudil.
Naše življenje oblikuje naš um; postanemo to, kar mislimo. Radost sledi čisti misli kot senca, ki nikoli ne zapusti.
Kot drobna roža, lepa na pogled, vendar brez vonja, so fine besede brezplodne pri človeku, ki ne deluje v skladu z njimi.
Naše
teorije večnega so prav tako dragocene kot tiste, ki bi se lahko
piščanec, ki se ni prebil skozi lupino, oblikoval zunanji svet.
Ideja, ki se razvije in začne delovati, je pomembnejša od ideje, ki obstaja samo kot ideja.
Kolikor
veliko svetih besed preberete, kolikor jih veliko izgovorite, kakšno
dobro vam bodo naredili, če ne boste ravnali nanje?
Kaos je svojstven vsem sestavljenim stvarem. Nadaljujte s skrbnostjo.
Kratek Budin citat
Navezanost vodi v trpljenje.
Naj imajo vsa bitja srečen um.
Jaz sem čudež.
Vrč polni kapljico po kapljico. Vsak človek je avtor lastnega zdravja ali bolezni. Jezik kot oster nož … Ubije, ne da bi odvlekel kri. Pot ni na nebu. Pot je v srcu.
3. del Budovi citati o življenju, družini in prijateljstvu
V živo vsako dejanje v celoti, kot da bi bil tvoj zadnji. Vrlina preganja več zlobnih, kot jih ljubi dobro. Nikoli ne obstaja popolnoma sam; vse je v zvezi z vsem ostalim. Čistost ali nečistoča je odvisna od samega sebe. Nihče ne more očistiti drugega. Za podporo matere in očeta, da cenijo ženo in otroka in da imajo preprosto preživetje; to je sreča. En trenutek lahko spremeni dan, en dan lahko spremeni življenje in eno življenje lahko spremeni svet. Ona, ki pozna življenjske tokove, se ne počuti in se ne rabi popraviti ali popraviti. Neiskren
in zlo prijatelj je več treba bati, kot divje zveri; divja zver lahko
rani vaše telo, zlobni prijatelj pa vam bo ranil um. Ne glede na
to, kakšno besedo bomo izbrali, bomo previdno izbrali, da jih bodo
ljudje slišali in nanje vplivali dobro ali slabo. Biti miren je kratka pot do smrti in biti priden je način življenja; neumni ljudje so brez dela, modri ljudje so marljivi. Če iskalec ne najde boljšega ali enakopravnega spremljevalca, naj odločno nadaljuje s samotarskim tečajem. Če smo lahko jasno videli čudež en cvet, bi bilo naše življenje spremenilo.
Buda citira o ljubezni in hvaležnosti
Prava ljubezen se rodi iz razumevanja. Izžarevajte brezmejno ljubezen do celega sveta. Vi sami, toliko kot vsi v celotnem vesolju, zaslužijo svojo ljubezen in naklonjenost. Ambicioznost je kot ljubezen, nestrpna tako do zamud kot do tekmecev. Ljubezen je dar lastnega notranjega najbolj duše v drugo, da tako lahko celota. Naj bodo vseobsegajoče misli za vsa bitja vaša. Osvoboditev
uma bomo razvijali in gojili z ljubeznivo ljubeznijo, ga postavili za
svoje vozilo, ga postavili za našo osnovo, ga stabilizirali, se
uveljavili v njem in ga popolnoma izpopolnili. Sovraštvo ne preneha nikoli zaradi sovraštva. Sovraštvo preneha z ljubeznijo. To je nespremenljiv zakon. Kdor ima 50 ljudi, ima 50 gorja; kdor ljubi nikogar, nima gorja. Prijaznost naj postane naraven način življenja, ne izjema. Govorite le prijazen govor, govor, ki je dobrodošel. Govor, ko drugim ne povzroča zla, je prijetna stvar. Eden se ne imenuje plemenit, ki škoduje živim bitjem. Ne poškodujemo živih bitij, se imenuje plemenita. Če ste globoko učeni in usposobljeni, dobro usposobljeni in uporabljate dobro izgovorjene besede: to je sreča. Tako kot bi mati s svojim življenjem zaščitila svojega edinega otroka, tudi tako naj goji brezmejno ljubezen do vseh bitij. V katerem ni naklonjenosti do živih bitij: poznajte ga kot izgnanca. Naj
nas dvignejo in biti hvaležen, kajti če nismo veliko naučili danes smo
vsaj malo naučili, in če smo malo niso učili, vsaj nismo zboleli, in če
bi zbolel , vsaj nismo umrli; zato bodimo vsi hvaležni.
Buda citira razum in obvlada sebe Je zmožen tisti, ki misli, da je sposoben. Kliknite za tvit
Na zle načine ga vabi človekov lasten um, ne njegov sovražnik ali sovražnik.
Uživajte v radovednosti! Dobro čuvajte svoje misli!
Vse
temelji na mislih, vodi um, ki je izdelano s uma. Če govorite in
delujete z onesnaženim umom, vam bo sledilo trpljenje, saj kolesa
volovnega kova sledijo stopinjam vola.
Nič ni tako neposlušnega kot nediscipliniran um in ni nič tako poslušnega kot discipliniran um.
Um, ki ga ne razbujajo nesrečo sreče, osvobojena žalosti, očiščena umazanija, osvobojen strah - to je največji blagoslov.
Vedite
iz rek v razcepih in v razcepih: tisti v majhnih kanalih bučno tečejo,
veliki tok molči. Kar koli ni polno, ustvarja hrup. Karkoli je polno, je
tiho.
Ste iskalec. Uživajte v obvladanju rok in nog, svojih besed in misli.
Glej
jih, floundering v svojem smislu moj, kot ribe v luže suhega-up toku -
in vidim to v živo brez rudnika ne tvorijo nastavek za državah postaja.
”Kakšna sem, tudi taki so. Tudi jaz sem. Vlečem vzporednico s seboj, niti ne ubijaj, niti druge ne ubijaj.
Vse izkušnje so pred mislih, ki ima um kot svoj mojster, ki jih mislih ustvaril.
Da
bi uživali v dobrem zdravju, da bi v svojo družino prinesli resnično
srečo, vsem prinesli mir, je treba najprej disciplinirati in nadzorovati
svoj um. Če lahko človek nadzorovati svoj um lahko najde pot do
Awakenment z zavedanjem, in vsa modrost in krepost bo seveda prišel k
njemu.
Vsa napačna dejanja nastanejo zaradi uma. Če se lahko preoblikuje um, lahko ostane nespravno?
To,
kar smo danes, izhaja iz naših včerajšnjih misli in naše sedanje misli
gradijo naše življenje jutrišnjega: Naše življenje je stvaritev našega
uma.
Tisti, ki je osvojil sebe, je veliko večji junak od tistega, ki je premagal tisočkrat na tisoč mož.
Transcendentalna
inteligenca se dvigne, ko intelektualni um doseže svojo mejo in če je
treba stvari uresničiti v svoji resnični in bistveni naravi, je treba
svoje procese razmišljanja preseči s pozivom na neko višjo sposobnost
spoznavanja.
Ne bom gledal na drugo posodo, da bi našel napako: trening, ki ga je treba upoštevati.
Zunanji
svet je le manifestacija samega uma in um ga razume kot zunanji svet
zgolj zaradi svoje navade diskriminacije in napačnega sklepanja. Učenec
mora imeti navado, da stvari gleda resnično.
Mind prehiteva vse duševno stanje. Um je njihov poglavar; vsi so um-kovanega.
Če s čisto mislih oseba govori ali deluje sreča mu sledi kot njegov nikoli ne odhaja senci.
Buda citira razum in obvlada sebe
Je zmožen tisti, ki misli, da je sposoben. Na zle načine ga vabi človekov lasten um, ne njegov sovražnik ali sovražnik. Uživajte v radovednosti! Dobro čuvajte svoje misli! Vse
temelji na mislih, vodi um, ki je izdelano s uma. Če govorite in
delujete z onesnaženim umom, vam bo sledilo trpljenje, saj kolesa
volovnega kova sledijo stopinjam vola. Nič ni tako neposlušnega kot nediscipliniran um in ni nič tako poslušnega kot discipliniran um. Um, ki ga ne razbujajo nesrečo sreče, osvobojena žalosti, očiščena umazanija, osvobojen strah - to je največji blagoslov. Vedite
iz rek v razcepih in v razcepih: tisti v majhnih kanalih bučno tečejo,
veliki tok molči. Kar koli ni polno, ustvarja hrup. Karkoli je polno, je
tiho. Ste iskalec. Uživajte v obvladanju rok in nog, svojih besed in misli. Glej
jih, floundering v svojem smislu moj, kot ribe v luže suhega-up toku -
in vidim to v živo brez rudnika ne tvorijo nastavek za državah postaja. ”Kakšna sem, tudi taki so. Tudi jaz sem. Vlečem vzporednico s seboj, niti ne ubijaj, niti druge ne ubijaj. Vse izkušnje so pred mislih, ki ima um kot svoj mojster, ki jih mislih ustvaril. Da
bi uživali v dobrem zdravju, da bi v svojo družino prinesli resnično
srečo, vsem prinesli mir, je treba najprej disciplinirati in nadzorovati
svoj um. Če človek lahko nadzoruje svoj um, lahko najde pot do
razsvetljenja in vsa modrost in vrlina mu bosta seveda prišla naproti. Vsa napačna dejanja nastanejo zaradi uma. Če se lahko preoblikuje um, lahko ostane nespravno? To,
kar smo danes, izhaja iz naših včerajšnjih misli in naše sedanje misli
gradijo naše življenje jutrišnjega: Naše življenje je stvaritev našega
uma.
Tisti, ki je osvojil sebe, je veliko večji junak od tistega, ki je premagal tisočkrat na tisoč mož.
Transcendentalna
inteligenca se dvigne, ko intelektualni um doseže svojo mejo in če je
treba stvari uresničiti v svoji resnični in bistveni naravi, je treba
svoje procese razmišljanja preseči s pozivom na neko višjo sposobnost
spoznavanja.
Ne bom gledal na drugo posodo, da bi našel napako: trening, ki ga je treba upoštevati.
Zunanji
svet je le manifestacija samega uma in um ga razume kot zunanji svet
zgolj zaradi svoje navade diskriminacije in napačnega sklepanja. Učenec
mora imeti navado, da stvari gleda resnično.
Mind prehiteva vse duševno stanje. Um je njihov poglavar; vsi so um-kovanega.
Če s čisto mislih oseba govori ali deluje sreča mu sledi kot njegov nikoli ne odhaja senci.
Navedbe Bude o sreči in radosti
Ni poti do sreče: sreča je pot.
Sreča pride, ko vaše delo in besede koristijo sebi in drugim.
Prebujen
z zavedanjem, da bi moral biti jhan, naj bi užival v gozdu, bi moral
vaditi jhano ob vznožju drevesa in doseči svoje zadovoljstvo.
Na
tisoče sveč se lahko prižge iz ene same sveče, življenjska doba sveče
pa se ne bo skrajšala. Sreča nikoli ne zmanjša tako, da se delijo.
V naravi stvari se radost poraja pri osebi, ki je brez obžalovanja.
svoje srce nastavite na tem dobro. Delajte vedno znova in znova vas bo napolnilo veselje.
Ne
živijo v preteklosti, ne sanje o prihodnosti osredotočiti um na sedanji
trenutek. Glej tudi: 10 nasvetov za začetek življenja v sedanjosti
Če človek dela dobro, naj to počne vedno znova. Naj v njem najde zadovoljstvo, kajti blaženo je kopičenje dobrega.
Svoje
misli oblikujemo in oblikujemo. Tisti, katerih umove oblikujejo
nesebične misli, veselijo, ko govorijo ali delujejo. Radost jim sledi
kot senca, ki jih nikoli ne zapusti.
Navedbe Bude o meditaciji in duhovnosti
Tako kot sveča ne more spali brez ognja, ljudje ne morejo živeti brez duhovnega življenja.
Če pogledamo globoko v življenju, kot je to v tem trenutku, meditator prebiva v stabilnost in svobodo.
Meditacija
prinaša modrost; pomanjkanje posredovanja pušča nevednost. Vedeti tudi,
kaj vas vodi naprej in kaj vas držati nazaj, in izbere pot, ki vodi k
modrosti.
Karkoli menih ohranja prizadeva s svojim razmišljanjem in pondering, da postane nagib njegove zavesti.
Navedbe Bude o miru, odpuščanju in odpuščanju
Resnično se trenirajte, da dosežete mir.
V
bistvu modrec, ki je popolnoma utihnil, na vse načine počiva; Ni smisel
želja spoštuje njega katerih požari so se ohladili, prikrajšani za
gorivo. Vse navezanosti so razrezane, srce je bilo odvedeno od bolečine;
spokojno, počiva z največjo lahkoto. Um je našel pot do miru.
Kdor sedi sam, spi sam in hodi sam, ki je naporen in se sam pokori, bo v samoti gozda našel veselje.
Ne obrniti stran, kar se vam bo dano, niti doseči, za kar je namenjena drugim, da ne boste moti vaš mir.
Tisti, ki so brez zamerljivih misli, zagotovo najdejo mir.
Navedbe Bude o modrosti in vrlinah
Norec, ki ve, da je norec, je toliko modrejši.
Kar ima narava nastajanja, ima naravo prenehanja.
Enotnost se lahko manifestira samo z Binarnim. Enotnost sama in ideja Enotnosti sta že dve.
Kakšno
je primerno vedenje moškega ali ženske sredi tega sveta, kjer se vsak
človek oklepa svojega koščka naplavin? Kakšna je ustrezna pozdrava med
ljudmi, ko se v tej poplavi prebijajo drug proti drugemu?
Ko gledate za seboj, pazite na druge. Ko pazite na druge, pazite nase.
Naj
nihče ne zameri drugim; naj nihče ne vidi opustitev in provizij drugih.
Toda poglejmo svoja dejanja, storjena in razveljavljena.
Pravi mojster živi v resnici, v dobroti in zadrževanje, nenasilja, zmernost in čistost.
Kršite
se ne z besedo niti z dejanjem. Jejte zmerno. Živite v svojem srcu.
Iščite najvišjo zavest. Obvladajte v skladu z zakonom. To je preprosto
učenje prebujenih.
Življenje je kot harfo niz, če se obesijo
pretesen, da ne bo igral, če je preveč, da visi, napetost, ki proizvaja
lepe zvočne leži v sredini izgubi.
Ne verjemite v nič samo zato,
ker ste to slišali. Ne verjemite v nič samo zato, ker to govorijo in
govorijo mnogi. Ne verjemite v nič samo zato, ker je to zapisano v vaših
verskih knjigah. Ne verjemite v nič le v avtoriteto svojih učiteljev in
starejših. Ne verjemite tradicijam, ker se jih prenaša že vrsto
generacij. Ko pa opazite in analizirate, ko ugotovite, da se karkoli
strinja z razumom in vodi v dobro in korist enega in vseh, ga sprejmite
in zaživite.
Tako kot so zakladi odkriti od zemlje, tako se tudi
vrlina pojavlja iz dobrih dejanj, modrost pa iz čistega in mirnega uma.
Za varno sprehod skozi labirint človeškega življenja, je potrebno luč
modrosti in usmerjanje podlagi.
Modri tisti oblikovan govor s svojo mislijo, da sejanje kot je žito preseje skozi sito.
Vrline, kot so Muze, se vedno vidijo v skupinah. Dobrega načela ni bilo nobene samote v nobeni dojki.
Citati Buddha On Kamma in Nibbana, ki jih je prepeval in videoposnetke
Nekdo,
ki je določen v vozilu Bodisatve je treba odločiti, da “moram voditi
vsa bitja na nirvano, v to področje nirvane, ki zapusti ničesar zadaj”.
Kaj je to kraljestvo nirvane, ki za seboj ne pušča ničesar?
Navedbe Bude o spremembi, neuspehu in trpljenju
Nič ni večno, razen spremembe.
Ni ognja kot strasti, ni morskega psa kot sovraštva, ni zanke kot norost, ni hudournika kot pohlepa.
Oba prej in zdaj, je samo trpljenje, ki sem opisal, in prenehanje trpljenja.
Kdor
lahko zajezi svoj gnev takoj, ko se pojavi, bo pravočasen protistrup
preveril kačji strup, ki se tako hitro širi, - tak menih se odpoveduje
tu in onstran, tako kot kača odganja svojo dotrajano kožo.
Naj se vsi, ki imajo življenje, rešijo trpljenja.
Lahko
je videti napake drugih, težko pa je videti lastne napake. Eni
prikazujejo napake drugih, kot so seki, ki se venejo v vetru, toda
prikrivajo svoje napake, kot je zvit igralec prikrival svoje kockice.
Buda citira strah
Tisti, vezana na pojem “sem” in pogledi pohajkovanje po svetu užalili ljudi.
Nič
bolj strašnega od navade dvoma ni. Dvom loči ljudi. Je strup, ki
razkraja prijateljstva in prekine prijetne odnose. Trn je, ki draži in
boli; to je meč, ki ubija.
Moški, ki jih poganja žeja, tečejo naokoli kot zajec! naj torej poživi žejno, da si prizadeva za strast do sebe.
Kadar
se človek čuti neljubega do zla, ko človek počuti umirjeno, najde
užitek v poslušanju dobrih naukov; kadar ima človek te občutke in jih
ceni, je brez strahu.
V trenutku, ko začutimo jezo, smo že prenehali težiti k resnici in začeli smo si prizadevati zase.
Buda citira jezo in ljubosumje
Ne boste kaznovani zaradi svoje jeze, kaznovani boste s svojo jezo.
Nosite svoj ego kot ohlapno obleko.
Nekateri ne razumejo, da moramo umreti, toda tisti, ki se tega zavedajo, se umirijo.
Vse Tremble nasilje; vsi se bojijo smrti. Če se postavimo na mesto drugega, ne bi smeli ubiti, niti drugega ne ubiti.
Jaz ne oporekam s svetom; raje svet mi prepira.
Krivijo
tiste, ki molčijo, krivijo tiste, ki veliko govorijo, krivijo tiste, ki
govorijo zmerno. Nikogar na svetu ni, ki bi ga ne krivili.
Tisti, ki se oklepajo zaznav in pogledov, se sprehajajo po svetu, ki užali ljudi.
Kdor se ne vname v nekoga, ki je jezen, dobi težko bitko za zmago.
Jeza
nikoli ne bo izginila, dokler se v mislih negujejo misli zamere. Jeza
bo izginila takoj, ko bodo pozabljene misli zamere.
Ne pretiravajte s tem, kar ste prejeli, niti ne zavidajte drugim. Kdor zavida drugim, ne dobi miru.
Buda navaja uspeh, potrpljenje in moč
Niti ogenj niti veter, rojstvo ali smrt ne morejo izbrisati naših dobrih dejanj.
Če najdete modrega kritika, ki bi opozoril na vaše napake, mu sledite, kot bi vodnik za skriti zaklad.
Kot slon na bojišču vzdrži puščice, ki so jih strelile z lokov po vsem okolju, tudi zato bom trpel zlorabe.
Pohvala
in krivda, dobiček in izguba, zadovoljstvo in žalost prihajajo in
odhajajo kot veter. Če želite biti srečni, počivajte kot orjaško drevo
sredi vseh.
V ločenosti je največja beda sveta; v sočutju je resnična moč sveta.
Bodi luč zase. Bodite svoje zatočišče. Si za noben drug. Vse stvari morajo miniti. Prizadevamo si za vestno. Ne obupaj.
Bolje je živeti en dan, ko gledamo vzpon in padec stvari, kot živeti sto let, ne da bi kdaj videli vzpon in padec stvari.
Če ne spremenite smeri, boste morda končali, kamor se usmerite.
Buddha Citati Na zdravje
Zdravje je največje darilo, zadovoljstvo, največje bogastvo, zvestoba najboljši odnos. Buda
Dolgo ohraniti zdravo telo je dolžnost… drugače ne bomo mogli biti močni in bistri.
Brez zdravja življenje ni življenje; gre samo za stanje utrujenosti in trpljenja - podobo smrti.
Skrivnost
zdravja tako za um kot za telo ni žalovati za preteklostjo, ne skrbeti
za prihodnost, ne predvidevati prihodnosti, temveč živeti sedanji
trenutek pametno in resno. Buddha Citati o resnici
Buddha Citati o resnici
Tisti, ki se niso potrudili k resnici, so zamudili namen življenja.
Naučite to trojno resnico vsem: Velikšno srce, prijazen govor ter življenje in sočutje so stvari, ki obnavljajo človeštvo.
Na poti do resnice lahko naredimo dve napaki … ne gre vse po poti in ne začne.
Pomirjeni
pravijo, da je najbolje, kar se dobro govori; drugič, da bi morali
povedati, kaj je prav, ne nepravično; tretjič, kaj je prijetno, ne
razočaranje; Četrti, kaj je res, ni napačna.
Osvojite jezni tako, da se ne jezite; osvojiti hudobne z dobroto; osvajajo škrtje z velikodušnostjo, lažnivci pa z resnico.
Tri stvari ni mogoče dolgo skriti: sonce, luna in resnica.
Del 4. Citati O Buda
Če uporabljate svoj um za iskanje Bude, ne boste videli Bude. Bodhidharma
In Buda je oseba, ki je svobodna: brez načrtov, brez skrbi. Bodhidharma
Dokler iščete Bodo nekje drugje, ne boste nikoli videli, da je vaš um Buda. Bodhidharma
Buda pomeni zavedanje, zavedanje telesa in uma, ki preprečuje, da bi se zlo pojavilo v katerem koli. Bodhidharma
Bude ne izvajajo neumnosti. Bodhidharma
Buda je nekdo, ki najde svobodo v dobri sreči in slabem. Bodhidharma
Bude se prosto gibljejo skozi rojstvo in smrt, pri čemer se pojavljajo in izginjajo po volji. Bodhidharma
Vendar se zavedeni ljudje ne zavedajo, da je njihov um Buda. Iščejo zunaj. Bodhidharma
Če želite najti Bodo, je vse, kar morate storiti, videti svojo naravo. Bodhidharma
Nihče
nas ne more prisiliti, da preoblikujemo svoje misli, niti Buda. Moramo
storiti prostovoljno. Zato je Buda izjavil: “Ti si svoj gospodar”.
Dalajlama
Barva gora je telo Bude; zvok tekoče vode je njegov veliki govor. Dogen
on Buda in vsa čuteča bitja niso nič drugega kot izrazi enega uma. Nič drugega ni. Huang Po
Da
se nenadoma prebudite ob dejstvu, da je vaš lastni um Buda, da ni treba
ničesar doseči ali narediti ene same akcije. To je vrhovna pot. Huang
Po
Besede besede ponujajo to resnico: Sovraštvo nikoli ne preneha z sovraštvom, ampak ljubezen samo ozdravi. Jack Kornfield
Spoštujte Budo in bogove, ne da bi računali na njihovo pomoč. Miyamoto Musashi
Tudi
Buda noče, da bi mu kdo sledil. Tudi največji gospodarji vam ne morejo
dati niti ene zapovedi. Tako edinstveno vas vidijo, vidijo, da je vaša
svoboda tako edinstvena za vas. Ošo
Samo dve majhni stvari:
meditacija in puščanje. Zapomnite si ti dve ključni besedi: meditacija
in predaja. Meditacija vas bo prevzela, predaja pa vas bo popeljala v
celoto. In to je celotna religija. V teh dveh besedah je Buda zgostil
celotno bistvo religije. Ošo
Ni potrebe po Bogu! Če želite meditirati, lahko meditirate brez Boga. Buda je meditiral brez Boga; ni verjel v Boga. Ošo
Buda je Buda, Krišna je Krišna in ti si to. Ošo
Učil
je kreposti, preudarnosti in modrosti. To so trije stebri budistične
prakse, pa tudi izviri vsakdanjega počutja, psihološke rasti in duhovne
uresničitve. Rick Hanson
Če se ne moreš pokloniti Budi, ne moreš biti Buda. Je aroganca. Shunryu Suzuki
Buda
pravi, da obstajata dve vrsti trpljenja: vrsta, ki vodi v več
trpljenja, in vrsta, ki trpljenju konča. Terry Tempest Williams
Zaupanje moraš imeti, da boš lahko postal Buda, zmožnost preobrazbe in ozdravljenja. Thich Nhat Hanh
Del 5. Budizem in zenski citati
Človek trpi samo zato, ker resno jemlje, kar so bogovi naredili za zabavo. Alan Watts
Edino,
kar je na koncu resnično pri vašem potovanju, je korak, ki ga naredite v
tem trenutku. To je vse, kar je kdajkoli. Alan Watts
Vse v zmernosti, vključno z zmernostjo. Budistični rek
Naučiti
se pustiti, se je treba naučiti, preden se naučite priti. Življenja se
je treba dotikati, ne zadaviti. Morate se sprostiti, dovoliti, da se
včasih zgodi, drugi pa se premakniti naprej. Ray Bradbury
Tudi
če se stvari ne odvijajo tako, kot ste pričakovali, se ne omalovažujte
in ne obupajte. Kdor še naprej napreduje, bo na koncu zmagal. Daisaku
Ikeda
Če se naučimo odpreti svoje srce, je lahko vsak učitelj, tudi ljudje, ki nas norijo. Pema Chödrön
Zavedanje je največji dejavnik sprememb. Huang Po
Zen nima poslov z idejami. Suzuki Roshi
Razumeti vse pomeni odpustiti vse. Ošo
Ne gremo v kroge, gremo navzgor. Pot je spirala; preplezali smo že veliko stopnic. Hermann Hesse
Skrivnost budizma je odstraniti vse ideje, vse koncepte, da bi resnica lahko prodrla, se razkrila. Thich Nhat Han
Če želite spremeniti svet, začnite z naslednjo osebo, ki pride k vam v stiski. Maezumi Roshi
Tu smo, da se prebudimo iz svoje iluzije ločenosti. Martin Luther King Jr
Ko nekaj storite, bi se morali popolnoma zažgati, kot dober kres, ne puščajo sledi. Eckhart Tolle
Kjerkoli že ste, bodite tam popolnoma. Eckhart Tolle
Resnično lahko napiše samo roka, ki briše. Meister Eckhart
Vsak trenutek obravnavajte kot svoj zadnji. To ni priprava na nekaj drugega. Shunryu Suzuki
Del 6. Podobni avtorji Budi o ljubezni, miru, modrosti in sreči
Thich Nhat Hanh
Spuščanje
nam daje svobodo in svoboda je edini pogoj za srečo. Če se v svojem
srcu še vedno držimo česarkoli - jeze, tesnobe ali imetja -, ne moremo
biti svobodni. Thich Nhat Hanh
Če se v svojem vsakdanjem
življenju lahko nasmehnemo, če smo lahko mirni in srečni, bomo od tega
imeli koristi ne le mi, ampak vsi. To je najosnovnejša vrsta mirovnega
dela. Thich Nhat Hanh
Tu in zdaj je mogoče srečno živeti.
Toliko pogojev za srečo je na voljo - več kot dovolj, da ste zdaj
srečni. Da bi dobili več, vam ni treba bežati v prihodnost. Thich Nhat
Hanh
Bodhidharma
Vsi poznajo pot; malo jih dejansko hodi. Bodhidharma
Zmogljivost
uma je neomejena, njegove manifestacije pa neizčrpne. Videti oblike z
očmi, slišati zvoke z ušesi, vonjati z vonjem po nosu, okusiti okuse z
jezikom, vsako gibanje ali stanje je vse vaše misli. Bodhidharma
Iskati pomeni trpeti. Iskati ničesar je blaženost. Bodhidharma
Konfucij
Naša največja slava ni v tem, da nikoli pademo, ampak v tem, da se vsakič, ko pademo, dvignemo. Konfucij
Ni pomembno, kako počasi greš tako dolgo, da se ne ustaviš. Konfucij
Samo modrejši in najbolj neumni moški se nikoli ne spremenijo. Konfucij
Dalajlama Bodite prijazni, kadar je le mogoče. Vedno je mogoče. Dalajlama
Ne
pozabite, da je najboljši odnos tisti, v katerem vaša ljubezen drug do
drugega presega vaše potrebe drug za drugega. Dalajlama
Moja vera je zelo preprosta. Moja vera je prijaznost. Dalajlama
Lao Tzu
Naravi se ne mudi, vendar je vse doseženo. Lao Tzu
Zdravje
je največje premoženje. Zadovoljstvo je največji zaklad. Zaupanje je
največji prijatelj. Ne-bitje je največje veselje. Lao Tzu
Obvladovanje drugih je moč. Obvladovanje sebe je prava moč. Lao Tzu
Platon
Modreci govorijo, ker imajo kaj povedati; norci, ker morajo nekaj povedati. Platon
Otroku, ki se boji teme, zlahka odpustimo; prava življenjska tragedija je, ko se moški bojijo svetlobe. Platon
O osebi lahko odkrijete več v uri igre kot v letu pogovora. Platon
Aristotel
Spoznavanje sebe je začetek vse modrosti. Aristotel
Sreča je odvisna od nas. Aristotel
Izobraževanje uma brez izobraževanja srca sploh ni vzgoja. Aristotel
Jiddu Krisnamurti
Ni merilo zdravja, da bi se lahko dobro prilagodil globoko bolni družbi. Jiddu Krisnamurti
Če
začnete razumeti, kaj ste, ne da bi ga poskušali spremeniti, potem je
to, kar ste podvrženi preobrazbi. Jiddu Krishnamurti
Tradicija postane naša varnost in ko je um varen, propada. Jiddu Krisnamurti
Sokrat
Pravo znanje obstaja v tem, da veš, da ničesar ne veš. Sokrat
On je najbogatejši, ki se z najmanj zadovolji, kajti vsebina je bogastvo narave. Sokrat
Izobraževanje je vžig plamena, ne pa polnjenje posode. Sokrat
93) Classical Somali-Soomaali qowmiyadeed,
93) Qowmiyadeed Classical Somali-English
Wanaagsan NEWS ka Tababarka tooska ah ee khadka tooska ah ee NIBBANA ka KUSHINARA NIBBANA BHUMI PAGODA -PATH SI AAD UGU SAMEEYSAA NABADGELYADA GUUD EE HALKA FINALKA Falanqaynta
Falanqaynta Falanqaynta - Shabakadda Tipiṭaka Sharciga ah ee
Daraasaadka Sharciga & Jaamacadda Ku Dhaqanka 111 LUUQADA CLASSICAL
LANGUAGES ee BUDDHA ayaa leh Erayado iyada oo loo marayo http://sarvajan.ambedkar.org
Xanuunku waa Hadiyad Halkii laga fogaado, Baro sida loo duugo. Xanuun la’aan, wax horumar ahi ma jiraan
daqiiqada ayuu bilaabmayaa adigu ma dooratid in loo oggolaado mid kale qof ama dhacdo si loo xakameeyo shucuurtaada
Marna ma awoodo nabad hel adduunka dibadiisa ilaa aan ka sameysano Nabadda nafteenna
https://wisdomquotes.com/buddha-quotes/
Qormooyinka 150 ee Buddha oo kaa dhigaya Wiser (soon)
Ma jiro wax cabsi ah oo ka timaadda qof maankiisa aan ka buuxin damacyadiisa.
Ku dadaal badbaadadaada. Haku tiilayn kuwa kale.
Hadday wax wanaagsan tahay inaad ku samayso qalbigaaga oo dhan. Buddha
Nin
looma yaqaan caqli maxaa yeelay wuu hadlayaa mar labaad; laakiin haduu
nabad yahay, jecel yahay oo cabsida qabo markaas waxaa loogu yeedhaa mid
caqli badan.
Qofna ha ku raadsan meel quduus ah naftaada mooyee.
Ma
jiro qof na badbaadiya oo nafteenna mooyee. Cidna ma awoodo iyo qofna
ma awoodo. Annaga qudheennu waa inaan ku soconnaa jidka.
Qeybta 2aad Qudalada Buddha Waa… Qudalada Buddha dhiirrigelinta
Joogso, joogso. Ha hadlin. Runta kama dambaysta ah xitaa maaha in laga fikiro.
Waxaan nahay waxa aan ku fikirno. Dhamaan waxaan ku kacno fikradaheena. Fikradaheenna, dunida ayaanu ka dhignaa.
Sida
baddu u dhaxayso hal dhadhan, oo dhadhanka cusbo, sidaas oo kale
baridda iyo edbintuna waxay leedahay hal dhadhan, dhadhanka xorta.
Qofka
aan ku jirin damaca iyo harraadku inuu sii ahaado; sideed ula socon
lahayd midka soo toosay, ee bilaa-garaaca, iyo xadka aan xad lahayn.
Adkeysi waa mid ka mid ah edbinta ugu adag, laakiin waa qofka ku adkaysanaya in guusha ugu dambaysa ay timaado.
Habeenku
waa u dheer yahay kii soo jeeda; masaafad dheer buu u jiraa kii daalay;
nacasnimadu waa u cimri dheer kuwa nacasnimada ah oo aan sharciga
aqoon.
Dahab kastoo qaali ah ayaa ku jira adduunyada jannada, ma jiro wax u dhigma kan Awoowe.
Nolosheena
waxaa qaabeeya maskaxdeena; waxaan noqonaa sidaan u maleyno. Farxadu
waxay raacdaa fikir saafi ah sida hooska aan weligiis ka bixin.
Sida
ubax wanaagsan, qurux quruxsan oo fiirinaya, laakiin aan caraf udgoon
lahayn, Hadal wanwanaagsanu waa mid aan waxba taraynin.
Fikradaheenna
tan weligeed ah waa kuwo qiimo badan sida kuwa digaagga aan dillaacin
jidkeeda ay ka abuuri karto adduunka dibedda.
Fikrad la soo saaray oo la hirgaliyay ayaa ka muhiimsan fikirka jira fikrad ahaan.
Si
kastaba ha noqotee ereyo badan oo quduus ah oo aad akhrido, in kasta oo
aad ku hadasho in badan, maxay kuu tari doonaan haddii aad ku dhaqanto
iyaga?
Fowdo ayaa dhaxalsiisan dhamaan waxyaabaha iskujira. Ku dadaal dadaal.
Xigashooyin Buddha Gaaban
Ku xirnaanta ayaa horseedda silica.
Wax kasta oo aadamaha ku nool ha lahaadaan maskax furan.
Anigu waxaan ahay mucjisada.
Jug ayaa dhibic ku daadinaya. Qof kasta oo bini aadam ahi waa qoraaga caafimaadkiisa ama cudurkiisa. Carrabku waa sida mindi fiiqan … Dilaa isagoon dhiig soo bixin. Jidku cirka kuma jiro. Jidku waa wadnaha.
Qaybta 3aad. Buddha xigashooyinka ku saabsan Nolosha, Qoyska iyo Saaxiibtinimada
U noolow ficil kasta si buuxda, sidii oo ay ahayd tii ugu dambeysay. Cadaawayaashu way u xanuunsadaan kuwa sii shar badan, waana kuwa ay jecel yihiin kuwa wanaagsan. Ma jiraan wax waligood kaligood jira; wax walba waxay la xiriiraan waxkasta oo kale. Nadaafadda ama nijaasnimadu waxay kuxirantahay nafsaddaada. Qofna ma daahirin karo mid kale. In la taageero hooyada iyo aabaha, in la jeclaado xaaskiisa iyo cunugga iyo in la helo nolol fudud; kanu waa nasiib wanaag. Hal daqiiqad ayaa beddeli karta maalin, hal maalin ayaa beddeli karta nolosha hal nolol ayaa adduunka bedeli kartaa. Waxay taqaan noloshu qulqulaya, dareento nabar la’aan ama dillaac, uma baahna wax hagaajin ama hagaajin ah. Saaxiib
xunxun iyo saaxiib shar ah ayaa aad uga cabsada xayawaan duurjoog ah,
Xayawaanka duurjoogta ah ayaa jidhkaaga dhaawici doona, Laakiinse
saaxiibkaa shar leh ayaa maskaxdaada dhaawacmi doona. Erey kasta
oo aan ku dhawaaqno waa in lagu xusho si taxaddar leh dadka waa loo
maqli doonaa oo waxaa saameyn ku yeelan doona wanaag ama jirro. In
la hawl galo waa jidka gaaban ee geerida, laakiin in hawl badan la
qabtaa waa hab nololeed; Nacasyada nacasyadu waa nacasnimo, oo kuwa
xigmadda lehuna way dadaal badan yihiin. Haddii uusan doonehu uusan helin saaxiib la mid ah oo ka wanaagsan ama isla eg, ha si buuxda u raacaan dariiqa keli ah. Haddii aan si cad u arki karno mucjisada ubax keliya, nolosheena oo dhan way is beddeli lahayd.
Buddha xigasho jacayl iyo mahadnaq
Jacaylka dhabta ahi wuxuu ka dhashay fahamka. Jacayl aan xad lahayn u beddel adduunka oo dhan. Adiga, naftaada, inta qof ee adduunka oo dhan, waad u qalantaa jaceylkaaga iyo kalgacalkaaga. Rabitaanku waa sida jacayl, dulqaadasho la’aan iyo dib u dhac labadaba. Jacaylku waa hadiyad qof naftiisa inta ugu badan mid kale si labadoodaba u wada badnaado. Fikradaha wax wada qabsada ee waxkasta binu-aadamku ha noqdo. Waxaan
horumarin doonaa oo ku kobcin doonaa xorriyadda maskaxda anagoo ku
dhisnaana jaceyl, waxaan ka dhigi doonaa gawaaridayada, waxaan ka
yeelnaa aasaaskeena, xasilloonaanna, ku dhex jirro, oo aan si buuxda u
dhammaystirnaa. Nacaybku kuma dhammaado nacaybka mar kasta.
Nacaybku jacaylku wuxuu ku dhammaadaa jacayl. Tani waa sharci aan loo
dulqaadan karin. Kan jecel 50 qof wuxuu leeyahay 50 hoog; Oo ka aan nin jeclaynna murug ma leh. Naxariistu waa inay noqotaa habka nolosha ee dabiiciga ah, marka laga reebo mooyee. Ku
hadal kaliya khudbad soojiidasho leh, hadal la soo dhoweeyay. Hadalku,
markuu u keenin kuwa kale shar, waa wax lagu farxo. Midna looma
yaqaan sharaf leh ee waxyeelleeya waxyaabaha nool. Iyada oo aan la
waxyeellaynnin waxyaabaha nool ayaa mid waxaa lagu magacaabaa sharaf. In
aad si qoto dheer wax u bartay oo aad xirfad fiican uhesho, in aad si
fiican wax u tababarato oo aad u isticmaasho ereyo si wanaagsan looga
hadlay: kani waa nasiib wanaagsan. Sida hooyadu u ilaalinayso
cunuggeeda kaliya nolosheeda, xitaa ha mid mid ha yeesho jacayl aan xad
lahayn oo loo qabo dhammaan aadanaha. Isaga oo aan u naxariisan waxa nool ee ku nool: Isaga u aqoonsada mid dulman. Aynu
kici oo aan u mahadnaqno, waayo haddaannan wax badan baran maanta, ugu
yaraan wax yar ayaan wax barannay, haddii aan wax badana baran, ugu
yaraan ma aan bukayn, iyo haddaan buko , ugu yaraan maan dhimannin;
sidaa darteed, aan dhammaanteen u mahadnaqno.
Buddha ayaa ka xigta Maskaxda iyo Naftaada Naqdintaada Waa mid awood u leh kan u maleeya inuu awood leeyahay. Guji si aad u qorto tweet
Waa nin maskaxdiisa iska leh, ma aha cadowgiisa ama cadowgiisa, ee isaga ugu kaxeeya jidkiisa xun.
Ku farxa digtoonaanta! Si fiican u ilaali fikradahaaga!
Waxkasta
waxay ku saleysan yihiin maskaxda, maskaxda waxaa hogaamiya, maskaxda
ayaa ku qaabeeya. Haddaad hadashid oo aad maanka ku haysatid qalbi
engegnaan, silica ayaa kugu soo degi doona, oo sida giraangiraha dibiga
raacuna ay u socdaan raadadka dibiga.
Ma jiraan wax u caasiyooba sida maanka aan caqliga lahayn, mana jiraan wax u addeecsan sida maskax edbin ah.
Maskax
aan ku qalbi jabineynin cibaadada, murugada laga xayuubiyay, wasakhda
la nadiifiyey, iyo cabsida laga xoreeyay - taasi waa barakooyinka ugu
weyn.
Bal wax ka og wabiyada durdurka iyo dambasyada: Kuwa ku
dhex jira jidad yar yar waa cod dheer, qulqulka weyn wuu aamusnaadaa.
Wax kasta oo aan buuxsan buuq buu sameeyaa. Wax alla wixii buuxsamay waa
aamusnaan.
Fiiri
iyaga, iyagoo ku qulqulaya dareenkooda, sida kalluunka ku dhex jira
durdur durdur ah - oo markay arkeen, aan la noolaan lahayn wax aan
lahayn, oo aan xidhiidh la samaysanayn gobollada noqonaya.
’Sida
aan ahay, kuwanu waa kuwan. Sida kuwan oo kale ayaan ahay. Waxaan
sawirayaa isbarbar dhiga naftaada, hana dilin kuwa kale ha ku dilin.
Khibradaha oo dhan waxaa hor maray maskaxda, iyagoo maskaxda ku haya sayidkooda, oo maskaxda ku abuuray.
Si
aad ugu raaxaysatid caafimaad wanaagsan, inaad u keento farxad run ah
qoyska qofkiisa, oo aad nabad u wada gaadhsiisid dadka oo dhan, waa in
qofku marka hore edbiyaa oo xakamee mid maankiisa. Haddii nin xakameeyo
maankiisa wuxuu heli karaa jidka loo maro Awakenment with Awareness, oo
xigmada oo dhan iyo wanaagga ayaa si caadi ah ugu imaan doona isaga.
Xumaanta oo dhan waxay ku kacdaa maskaxda. Haddii maskaxda wax laga beddelo miyuu sii socon karaa qalad-xumaan?
Kii naftiisa guuleystey waa geesi aad uga weyn kan ka adkaaday kun jeer kun kun oo nin.
Sirdoonka
transcendental wuxuu kacaa marka maanka caqliga uu gaaro xadka uu
leeyahay iyo hadii waxyaabaha lagu qanciyo dabeecadahooda dhabta ah ee
lama huraanka ah, qaabkeeda fikirka waa in laga gudbaa iyadoo laga
codsanayo qeybaha sare ee garashada.
U fiirsan maayo ujeeddada maddiibashada qof kale ee ku saabsan raadinta cilada: tababbarka loo fiirsado.
Dunida
dibadu waa uun muujinta waxqabadka maskaxda lafteeda, maskaxduna waxay u
qaadataa inay tahay adduun dibadeed si fudud sababtoo ah dhaqankeeda
takoorida iyo sababaynta beenta ah. Qofka xeriga ah waa inuu bartaa
caado u ah inuu arrimaha si run ah u eego.
Maskaxda ayaa ka
horreysaa dhammaan xaaladaha maskaxda. Amiirkooduna waa madaxdooda,
Dhammaantood way wada fikir duwan yihiin.
Haddii si qalbi daahir ah qofku u hadlo ama u dhaqmo farxad wuxuu u raacayaa sida hooskiisa aan weligiis ka dhammaan.
Buddha ayaa ka xigta Maskaxda iyo Naftaada Naqdintaada
Waa mid awood u leh kan u maleeya inuu awood leeyahay. Waa nin maskaxdiisa iska leh, ma aha cadowgiisa ama cadowgiisa, ee isaga ugu kaxeeya jidkiisa xun. Ku farxa digtoonaanta! Si fiican u ilaali fikradahaaga! Waxkasta
waxay ku saleysan yihiin maskaxda, maskaxda waxaa hogaamiya, maskaxda
ayaa ku qaabeeya. Haddaad hadashid oo aad maanka ku haysatid qalbi
engegnaan, silica ayaa kugu soo degi doona, oo sida giraangiraha dibiga
raacuna ay u socdaan raadadka dibiga. Ma jiraan wax u caasiyooba sida maanka aan caqliga lahayn, mana jiraan wax u addeecsan sida maskax edbin ah. Maskax
aan ku qalbi jabineynin cibaadada, murugada laga xayuubiyay, wasakhda
la nadiifiyey, iyo cabsida laga xoreeyay - taasi waa barakooyinka ugu
weyn. Bal wax ka og wabiyada durdurka iyo dambasyada: Kuwa ku
dhex jira jidad yar yar waa cod dheer, qulqulka weyn wuu aamusnaadaa.
Wax kasta oo aan buuxsan buuq buu sameeyaa. Wax alla wixii buuxsamay waa
aamusnaan. Waxaad tahay magangalyo. Farxadda gacmahaaga iyo cagahaaga, iyo erayadaada iyo fikirkaaga. Fiiri
iyaga, iyagoo ku qulqulaya dareenkooda, sida kalluunka ku dhex jira
durdur durdur ah - oo markay arkeen, aan la noolaan lahayn wax aan
lahayn, oo aan xidhiidh la samaysanayn gobollada noqonaya. ’Sida
aan ahay, kuwanu waa kuwan. Sida kuwan oo kale ayaan ahay. Waxaan
sawirayaa isbarbar dhiga naftaada, hana dilin kuwa kale ha ku dilin. Khibradaha oo dhan waxaa hor maray maskaxda, iyagoo maskaxda ku haya sayidkooda, oo maskaxda ku abuuray. Si
aad ugu raaxaysatid caafimaad wanaagsan, inaad u keento farxad run ah
qoyska qofkiisa, oo aad nabad u wada gaadhsiisid dadka oo dhan, waa in
qofku marka hore edbiyaa oo xakamee mid maankiisa. Haddii nin
maskaxdiisa xakameeyo wuxuu heli karaa jidka loo maro Iftiinka, oo
xigmadda iyo wanaagga oo dhammi way ku soo dhowaan doonaan. Xumaanta oo dhan waxay ku kacdaa maskaxda. Haddii maskaxda wax laga beddelo miyuu sii socon karaa qalad-xumaan? Waxa
aan maanta nahay waxay ka timid fikirkeenii shalay, iyo fikradaheenna
hada jira ayaa dhista nolosheena berrito: Nolosheena waa abuuritaanka
maanka.
Kii naftiisa guuleystey waa geesi aad uga weyn kan ka adkaaday kun jeer kun kun oo nin.
Sirdoonka
transcendental wuxuu kacaa marka maanka caqliga uu gaaro xadka uu
leeyahay iyo hadii waxyaabaha lagu qanciyo dabeecadahooda dhabta ah ee
lama huraanka ah, qaabkeeda fikirka waa in laga gudbaa iyadoo laga
codsanayo qeybaha sare ee garashada.
U fiirsan maayo ujeeddada maddiibashada qof kale ee ku saabsan raadinta cilada: tababbarka loo fiirsado.
Dunida
dibadu waa uun muujinta waxqabadka maskaxda lafteeda, maskaxduna waxay u
qaadataa inay tahay adduun dibadeed si fudud sababtoo ah dhaqankeeda
takoorida iyo sababaynta beenta ah. Qofka xeriga ah waa inuu bartaa
caado u ah inuu arrimaha si run ah u eego.
Maskaxda ayaa ka
horreysaa dhammaan xaaladaha maskaxda. Amiirkooduna waa madaxdooda,
Dhammaantood way wada fikir duwan yihiin.
Haddii si qalbi daahir ah qofku u hadlo ama u dhaqmo farxad wuxuu u raacayaa sida hooskiisa aan weligiis ka dhammaan.
Qofka
soo toosay isagoo wacyi gelinaya mid, ujeedka loo leeyahay janaani, waa
inuu ku raaxeysto kaynta, waa inuu ku celceliyaa jhana cagta hoosteeda,
isagoo helaya qanacsanaantiisa.
Kumaan kun oo shumac ayaa
laga shidi karaa shumac hal ah, nolosha shumaca lama soo gaabin doono.
Farxad waligeed hoos uma dhacdo marka la wadaago.
Waa dabeecadda waxyaalaha farxadda ku dhacda qofka qoomamo la’aan.
Qalbigaaga u jeedi inaad wax wanaagsan qabatid. Ku celcelis samee, oo waad ku farxi doontaa.
Ha
ku deg degin wixii tagay, ha ku riyoon mustaqbal, maskaxda ku hay waqti
xaadirkan. Sidoo kale eeg: 10 Tilmaamood oo Bilaabeysa Ku Noolaanshaha
Waqtigaan
Haddii qofku wanaag sameeyo, ha sameeyo isaga mar
kale iyo mar kale. Isaga raalli ahaada oo ha ku raaxaysto waxaas, waayo,
isagu waa deeqsinimo badan.
Waxaan sameysanay oo isku
shaandheynay fikradaheena. Kuwa maskaxdoodu ay qaabeeyaan fikradaha aan
ikhtiyaarka lahayn waxay ku farxaan markay hadlaan ama ficaan. Farxad
waxay raacdaa sida hooska oo aan waligood ka tegin.
Xigashooyinka Buudh Madadaalada iyo Ruuxa
Sida laambad oo aan ololi karin dab la’aan, ragga kuma noolaan karaan nolol la’aan ruuxi ah.
Markaad
si qoto dheer u eegto nolosha sida ay tahay waqtigan xaadirka ah,
dhex-dhexaiyaha wuxuu ku nool yahay xasilooni iyo xorriyad.
Ka-fiirsashada
waxay keentaa xigmad; Dhex dhexaadinta ayaa meesha ka saareysa jahliga.
Si fiican u ogow waxa kuu horseeday iyo waxa kaa celinaya, oo dooro
jidka kugu hagaya xigmadda.
Wax alla wixii daanyeero ah uu kusii wado fikirkiisa iyo ka fiirsashadiisa, taasi waxay noqoneysaa fikirka uu ka warqabo.
Xigashooyinkii Buddha oo ku saabsan Nabadda, Dambi Dhaafidda iyo Sii daynta
Si rasmi ah naftaada u tababbara si aad uhesho nabad.
Xaqiiqdii,
kalgacalka si buuxda u demiyey ayaa si fudud ugu nasanaya dariiq kasta;
damac dareen maleh ku dhagta qofka dabkiisu qaboojiyey, oo laga qaaday
shidaal. Dhammaan waxyaabaha ku lifaaqan waa la jaray, wadnaha xanuun
ayaa laga kaxeeyey; xasilloonida, isagu wuxuu ku nasan yahay
xasilloonida ugu fiican. Maskaxdu waxay heshay dariiqa nabadeed.
Kan
keligiis fadhiyaa, keligiis seexda, oo keligiis socda, oo xoogga badan,
oo keligiis isku halleeya, wuxuu ku farxi doonaa keli ku noolaanta.
Ha ka leexan waxa lagu siinayo, hana u jeedin waxa dadka kale loo yeelo, waaba intaasoo aad xasilloonow.
Kuwa fikirka xanaaqa ka xanaaqi waa hubaal nabad bay helayaan.
Xigashooyinka Buudhus Xikmadda iyo Tilmaamaha
Nacaska og in uu doqon yahay waa caqli badan yahay.
Waa
maxay dabeecadda ku habboon ee nin ama naag adduunka dhexdiisa ah, oo
qof kastaaba ku dhego wasakhdiisa qashinka? Waa maxay salaan saxda ah oo
udhaxeysa dadka markay isu gudbinayaan daadkan?
Markaad naftaada daryeesho, kuwa kale waad daryeeshaa. Markaad dadka kale ilaalinayso, naftaadaad daryeeshaa.
Yaanu
cidna qalad u helin kuwa kale; yuusan cidna u arkin guddiyada iyo
guddiyada kuwa kale. Laakiin mid ha arko mid ka mid ah falalka isaga u
gaarka ah, la sameeyo oo aan dib loo dhigin.
Kusoo
hadal eray ama camal. Ku cun si dhexdhexaad ah Ku noolow qalbigaaga.
Raadi miyirka ugu sareeya. Nafsaddaada sharciga u dhawr. Tani waa
waxbarista fudud ee la toosiyay.
Noloshu waa sida xargaha
hargaha oo kale, haddii si adag loo adkeysto ma ciyaari doono, haddii uu
aad u dabacsan yahayna waa laalaadayaa, xiisadda soo saarta codka
wanaagsan ayaa dhexda dhex yaal.
Wax uun ha aamminin maxaa yeelay
waad maqashay. Waxba kama aaminsana in wax laga sheego maxaa yeelay dad
badan ayaa ku hadlaa oo ku dacaayadeeya. Ha u rumaysanin wax uun maxaa
yeelay waxaa laga helaa inuu ku qoran yahay buugaagtaada diinta. Ha u
rumeysan wax uun macallinkaaga iyo odayaashaada. Ha rumeysan caadooyinka
maxaa yeelay iyagu waxaa la siiyay qarniyo badan. Laakiin indha
indhaynta iyo falanqaynta ka dib, markaad ogaato in waxkasta ay ku
raacsan yihiin sabab isla markaana ay ku habboon yihiin wanaagga iyo faa
iidada dadka oo dhan, ka dib aqbal oo ku dhaqan
Sida khasnadaha
looga soo qariyey dhulka, sidaas oo kalaa wanaaggu uga muuqdaa camal
wanaagsan; Si aad si badbaado leh ugu dhex martid nolosha dadka, qofku
wuxuu u baahan yahay iftiinka xigmadda iyo hanuunka wanaagga.
Ku alla kii caqli lahu wuu maqli doonaa fikirradiisa, Oo ugudambaystiisana wuxuu u kala daadshaa shabag.
Akhlaaqda, sida Musada, ayaa had iyo jeer lagu arkaa kooxo. Mabda ‘wanaagsan waligeed lagama helin keli ahaan naaska.
Xigashooyinka Buddha On Kamma iyo Nibbana ku heesta iyo fiidiyowyo
Qofkii
ku degay gaariga ‘Bodhisattva’ waa inuu go’aamiyaa ‘Waa inaan u
horseedaa aadanaha oo dhan inay maraan nirvana, dhulka nirvana ee aan
waxba ka tagaynin’. Waa maxay boqortooyntan nirvana ee aan waxba ka
tagaynin?
Xigashooyinkii Buddha ee Isbedelka, Guuldarrooyinka iyo Dhibka
Wax weligiis jirayaa majiraan isbeddel mooyee.
Ma
jiro wax dab ah sida damaca oo kale, oo ma jiro wax ceebaa la mid ah oo
nacayb ah, Ma jiro dabin sida nacasnimadu tahay, Oo durdurkuna waa sida
wax hunguri weyn.
Kii
xanaaq u xakamayn kara isla marka uu kaco, sida dawada dawada
waqtigeedu uu baari doono sunta abeesada oo si dhakhso ah u faafaysa, -
Daanyeer noocaas ah ayaa iska daaya halkaan iyo waxa ka dambeeya, sida
abeeso ay u daadiso maqaarkiisa gaboobay.
Inta nool oo dhan ha laga badbaadiyo silica.
Way
fududahay in la arko ciladaha kuwa kale, laakiin way adag tahay in la
arko khaladaadkiisa. Mid wuxuu muujinayaa khaladaadka kuwa kale sida
buunshaha dabayshu ku ruxdo, laakiin qofku wuxuu qariyo khaladaadkiisa
mid ka mid ah khamaarlayaasha khiyaanada leh wuxuu qariyaa injirtiisa.
Buddha oo kahadashay Cabsida
Kuwa ku dhegan fikirka ‘Anigaa ah’ iyo aragtida adduunka ee ku xadgudubka dadka.
Ma
jiraan wax ka cabsi badan caadada shaki. Shaki waa kala saaraa dadka.
Waa sun-baabi’isa saaxiibbada isla markaana jebisa xiriir wanaagsan. Waa
qodax xanaaq badan oo xanaaq badan; waa seef dil.
Dadku
iyagoo harraadsan ayay u ooman yihiin sidii bakayl qafis ah. Haddaba
nacasku ha iska eryiyo harraad, isagoo damaca xun ku haya naftiisa.
Marka
qofku yeesho dareenka nacaybka xumaanta, marka qofku dareemo
xasillooni, qofku wuxuu ku farxaa dhegeysiga waxbarista wanaagsan; marka
qofku haysto dareemahan oo uu u qaddariyo, mid baa cabsi la’aan ah.
Mar alla markii aan xanaaqno waxaan durbadiiba joojinay dadaalka runta, oo waxaan bilawnay inaan nafteenna u dadaalno.
Buddha oo kahadlaya Carada iyo Masayrka
Cadhadaada kama ciqaabi doontid, xanaaqaaga ayaa lagugu ciqaabi doonaa.
Gasho aad ego sida dhar habboon dabacsan.
Qaarkood ma fahansana inay tahay inaan dhimanno, laakiin kuwa garta tan waxay xalliyaan murankooda.
Dhammaantood
waxay ku gariiraan rabsho, dhammaantood waxay ka baqayaan geeri. Adiga
oo qof kale dhigta meel kale, waa inaan mid la dilin ama uusan mid kale
dilo.
Kuma doodi maayo adduunka; laakiin waa adduunkii aniga ila dooda.
Waxay
dhalleeceeyaan kuwa aamusan, waxay dhalleeceeyaan kuwa wax badan ku
hadla, waxay dhalleeceeyaan kuwa ku hadla si aan qummanayn. Adduunyada
ma jiro qof aan la eedayn.
Kuwa ku dhegan aragtida iyo aragtida ayaa adduunyada ka xanaajiya dadka.
Qofkii aan xanaaqin qof xanaaq badan wuxuu ku guuleystaa dagaal adag inuu guuleysto.
Cadhada
waligeed ma lumi doonto ilaa inta fikradaha xanaaqa ay maskaxda ku
hayaan. Cadho ayaa baabi’i doonta isla marka fikradaha xanaaqa la
ilaaway.
Ha ku kicin wixii aad heshay, hana masayrin kuwa kale. Kii kuwa kale ku hubaa ma helo xasilloonida.
Buddha oo kahadlaysa guusha, samir iyo xoog
Dab ama dabayl, dhalasho iyo geeri midna ma baabi’in karo camalkeena wanaagsan.
Haddii aad u hesho dhalleecee caqli badan oo tilmaamaya ciladaada, raac sida aad u hagto kaydinta qarsoon.
Sida
maroodiga dagaalka ay u istaagto fallaadho qaansooyin ku wareegsan oo
dhan, sidaas oo kale aniga waan u adkaysan doonaa xadgudubka.
Ammaan
iyo eed, faa’iido iyo khasaare, farxadda iyo murugtu way yimaadaan oo
waxay u socdaan sida dabaysha oo kale. Si aad u faraxdo, ugu naso sidii
geed weyn oo dhammaantood dhex jooga.
Kala soociddu waxay ku jirtaa musiibada adduunka ugu weyn; Naxariis ayaa u ah xoogga runta ah ee dunida.
Iftiin
u noqo naftaada. Magangal kuu noqo. Ha doonin wax kale. Wax walba waa
inay dhacaan. Ku dadaal si taxadar leh. Ha quusan.
Waxaa
wanaagsan in maalin uun la arko arkaa kor u kaca iyo dhicitaanka waxa ka
wanaagsan in la noolaado boqol sano oo aan weligeed la arkin koritaanka
iyo dhicitaanka waxyaalaha.
Haddii aadan badalin jihada, waxaad ku dhamaan kartaa meeshaad u socoto.
Sirta
caafimaad ee maskaxda iyo jirka labadaba maahan inay u baroorto wixii
la soo dhaafay, ma aha inaad ka walwasho mustaqbalka, ma ahan inaad
mustaqbalka saadaasho, laakiin inaad ku noolaato waqtiga xaadirka ah si
xikmad iyo dadaal leh. Buddha xigasho run
Buddha xigasho run
Kuwii ku guuldaraysteen inay u shaqeeyaan sidii runta loo waayey ujeedkii ay ku noolaan lahaayeen.
Kuwa
aamusani waxay dhahaan waxa si fiican loo hadlo ayaa ugu fiican; Midda
labaad, in qofku yiraahdo kan qumman, ma aha xaqdarro; saddexaad, waxa
raalli ahaada, oo aan ka xunahay; afraad, waxa run ah, oo aan been
ahayn.
Ka adkaw kan xanaaqa adigoo xanaaqin; Ka adkaada kuwa
sharka leh wanaaga; Ka guuleysta caytamaantaada deeqsinimada, iyo
beenlowyada runta ku hadla.
Saddex shay oo aan qarsoomi karin: qorraxda, dayaxa, iyo runta.
Qeybta 4. xigashooyinka ku saabsan Buddha
Haddii aad maskaxdaada u isticmaasho raadinta Buddha, ma arki doontid Buda. Bodhidharma
Budaankuna waa qofka xorta ah: qorshooyinka xorta ah, daryeel la’aan. Bodhidharma
In alla intaad Buddha ka raadinayso meel kale, ma arki doontid in maskaxdaadu tahay Buddha. Bodhidharma
Buddha macnihiisu waa wacyigelinta, wacyiga jirka iyo maskaxda ee ka celisa xumaanta inay midkoodna soo kaco. Bodhidharma
Buddhas kuma dhaqmaan wax aan micno lahayn. Bodhidharma
Buddha waa qof xorriyadda ka hela nasiib wanaag iyo xumaan. Bodhidharma
Isaga Buda iyo dhammaan waxa xarafka leh waa wax aan jirin laakiin waa muujinta hal maskax. Wax kale ma jiraan. Huang Po
Si
aad si lama filaan ah ugu toosiso xaqiiqda ah in Maskaagaagu yahay
Buddha, inaysan jirin wax la gaaro ama hal ficil oo la sameeyo. Tani waa
Jidka Sare. Huang Po
Erayadii Buddu run bay soo bandhigaan:
Nacaybku weligiis nacaybku muujiyo laakiin jacayl kaligiis ayaa lagu
bogsadaa. Jack Kornfield
Ixtiraam Buddha iyo ilaahyada adigoon ku xisaabtamin caawimaadooda. Miyamoto Musashi
Xitaa
buddha ma doonayo in qofna raaco. Xitaa sayidyada ugu weyni kuma amri
karaan hal amar oo keliya. Waxay kuu arkaan adiga si keli keli kuu ah,
waxay u arkaan xorriyaddaada inay si gaar kuu ah adiga kuu tahay. Osho
Kaliya
laba waxyaabood oo yaryar: ka fiirsashada iyo sii daynta. Xusuusnow
labadan erey ee muhiimka ah: fikirka iyo is dhiibida. Daweynta ayaa kugu
soo geyn doonta, is-dhiibidduna waxay kugu geyn doontaa guud ahaan.
Tani waa diinta oo dhan. Labadan erey gudahood Buddha waxay oggolaatay
nuxurka diinta oo dhan. Osho
Ma jirto baahi loo qabo Ilaah!
Haddaad rabto inaad ka fiirsato waad ka fikiri kartaa la’aantiis. Buddha
Ilaahay wuu ka fiirsaday; isagu ma uusan aaminsan Ilaah. Osho
Buddha waa Buddha, Krishna waa Krishna, adiguna adigaa kuu ah. Osho
Wuxuu
baray wanaag, feejignaan, iyo xigmad. Kuwani waa saddexda tiir ee
dhaqanka Buddhist, iyo sidoo kale ilaha nolol maalmeedka, koritaanka
nafsaani, iyo xaqiijinta ruuxiga ah. Rick Hanson
Haddii aadan u sujuudin Buddha, ma noqon kartid Buddha. Waa kibir. Shunryu Suzuki
Buddha
waxay leedahay labo nooc oo silica ah: nooca noo horseedaya silica
badan iyo nooca keenaya dhibaatada. Terry Tempest Williams
Waxaad
u baahan tahay inaad kalsooni ku qabtid inaad awood u leedahay inaad
noqoto Buddha, awoodda isbeddelada iyo bogsashada. Thich Nhat Hanh
Qeybta 5. Buddhism iyo Quusiska Zen
Dadku
waxay ku xanuunsadaan oo keliya sababtoo ah wuxuu si dhab ah u
qaadanayaa waxa ay ilaahyadu ka sameeyeen madadaalo. Alan Watts
Waxa
kaliya ee ugu dambayn dhabta ah ee ku saabsan safarkaaga ayaa ah
tillaabada aad hadda qaadayso. Taasi waa waxa weligiis jira. Alan Watts
Wax kasta oo dhexdhexaad ah, oo ay ku jiraan dheelitirnaan. Buddhist wuxuu yidhi
Barashada
siideynta waa in la barto kahor barashada barashada si loo helo.
Nolosha waa in la taabtaa, oo aan la xoqin. Waa inaad is dejiso, ha u
dhacdo mararka qaarkood, qaar kalena horay usoco. Ray Bradbury
Xitaa
haddii arimahu aysan kuu soo bixin sidii aad filaysay, ha niyad jabsan
ama ha quusan. Midkii sii wada horumarka ayaa badin doona aakhirka.
Daisaku Ikeda
Haddii aan baranno inaan qalbigeenna u furno,
qof kasta, oo ay ku jiraan dadka noo kaxeeya waalan, ayaa noqon kara
macallinkeenna. Pema Chödrön
Ogaantu waa wakiilka ugu weyn ee isbedelka. Huang Po
Zen ganacsi kuma lahan fikrado. Suzuki Roshi
In la fahmo wax walba waa in la cafiyo wax walba. Osho
Ma
dhex wareegayaan goobo, kor ayaan ugu soconaa. Wadadu waa wareegsan;
waxaan horey u qaadnay talaabooyin badan. Hermann Hesse
Sirta
Buddhism waa in meesha laga saaro dhammaan fikradaha, dhammaan
fikradaha, si runta loo helo fursad ay ku dhex gasho, nafteeda isu
muujiso. Thich Nhat Han
Haddii aad rabto inaad beddesho dunida, ka bilow qofka ku xiga ee adiga kuu baahan. Maezumi Roshi
Waxaan halkaan u joognaa inaan ka soo kicino fikirkayaga gooni u goosadka. Martin Luther King Jr
Markaad wax qabatid, waa inaad naftaada gubtaa, sida dab-qabad wanaagsan, adigoon raad ku hayn naftaada. Eckhart Tolle
Meelkasta oo aad joogtid, gebi ahaanba halkaas joog. Eckhart Tolle
Kaliya gacanta tirtira ayaa qori kara waxa run ah. Meister Eckhart
Qeybta 6. Qoraayaasha la midka ah ee Budaanka ku saabsan Jacaylka, Nabadda, Xikmadda iyo Farxadda
Thich Nhat Hanh
Sii
daynta ayaa ina siisa xorriyad, xorriyaduna waa shuruudda kaliya ee
farxadda. Haddii, qalbigeenna ku jiro, weli aan ku dhegannahay wax kasta
- xanaaq, walwal, ama hanti - annagu xor uma ahaan karno. Thich Nhat
Hanh
Haddii nolosheena nolol maalmeedka ah aan dhoola cadeyn
karno, haddii aan nabad iyo farxad ku noolaan karno, annaga kaliya ma
ahan, laakiin qof walbaa waa ka faa’iideysan doonaa Kani waa nooca ugu
nabdoon ee nabadeynta. Thich Nhat Hanh
Waa suurtagal in si
farxad leh loogu noolaado halkan iyo hadda. Shuruudo badan oo farxad
ayaa la heli karaa - in kabadan oo kugu filan inaad ku faraxdo hada.
Khasab kuguma aha inaad mustaqbalka oroddid si aad waxbadan uhesho.
Thich Nhat Hanh
Bodhidharma
Dhammaantood way yaqaanaan jidka; in yar ayaa runtii lugaynaya. Bodhidharma
Awoodda
maskaxdu waa mid aan xad lahayn, muuqaaladeeduna waa mid aan loo
dulqaadan karin. Ku aragista foomamka indhahaaga, maqalka dhawaaqyada
dhegahaaga, ur ur leh sankaaga, dhadhaminta dhadhanka carrabkaaga,
dhaqdhaqaaq kasta ama xaalad kasta waa maskaxdaada. Bodhidharma
In la raadiyaa waa in la silco. In aan waxba la raadin waa farxad. Bodhidharma
Konfucius
Ammaantayaga ugu weyn ma aha inaan waligeed dhicin, laakiin markaynu kacno markasta oo aannu dhicinno. Konfucius
Tacliintu waa gubashada ololka, mana aha buuxinta weelka. Socrates
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El dolor es un regalo En lugar de evitarlo, Aprende a abrazarlo. Sin dolor, no hay crecimiento
comienza el momento tu eliges no para permitir otro persona o evento para controlar tus emociones
Nunca podremos obtener la paz en el mundo exterior hasta que hagamos las paces con Nosotros mismos
https://wisdomquotes.com/buddha-quotes/
150 citas de Buda que te harán más sabio (rápido)
No hay miedo para alguien cuya mente no está llena de deseos.
Resuelve tu propia salvación. No depender de los demás.
Si vale la pena hacer algo, hágalo con todo su corazón. Buda
Un
hombre no se llama sabio porque habla y habla de nuevo; pero si él es
pacífico, amoroso e intrépido, en verdad se le llama sabio.
No busques un santuario en nadie excepto en ti mismo.
Nadie nos salva sino nosotros mismos. Nadie puede y nadie debe. Nosotros mismos debemos andar el camino.
Para vivir una vida puramente desinteresada, uno no debe contar nada como propio en medio de la abundancia.
Todo lo que somos es el resultado de lo que hemos pensado.
Si no cuidamos a los demás cuando necesitan ayuda, ¿quién nos cuidará?
Quien actúa sobre la verdad es feliz en este mundo y más allá.
Las mejores citas de Buda
Da, incluso si solo tienes un poco.
Incluso la muerte no debe ser temida por alguien que ha vivido sabiamente.
Los irrigadores canalizan las aguas; los fletchers enderezan las flechas; carpinteros doblar madera; los sabios maestros mismos.
Gota a gota se llena la olla de agua. Del mismo modo, el hombre sabio, reuniéndolo poco a poco, se llena de bien.
El mayor regalo es dar a las personas su despertar con conciencia, para compartirlo. Tiene que ser el mejor.
Si supieras lo que sé sobre el poder de dar, no dejarías pasar una sola comida sin compartirla de alguna manera.
La raíz del sufrimiento es el apego.
Silencio
al hombre enojado con amor. Silencie al hombre malvado con amabilidad.
Silencie al avaro con generosidad. Silencie al mentiroso con la verdad.
Las personas con opiniones simplemente se molestan unas a otras.
Así como una roca sólida no se ve sacudida por el viento, los sabios tampoco se ven sacudidos por la alabanza o la culpa.
Tú mismo debes esforzarte. Los Budas solo señalan el camino.
Nada puede lastimarte tanto como tus propios pensamientos sin protección.
Medita … no te demores, para que luego no te arrepientas.
Mejor que mil palabras huecas, es una palabra que trae paz.
La comprensión es el corazón de las palabras bien habladas.
Dejar de hacer el mal, cultivar el bien, purificar la mente: esta es la enseñanza de los Budas.
Deléitate en la meditación y la soledad. Compónte, sé feliz. Eres un buscador
Haz hoy ardientemente lo que hay que hacer. ¿Quién sabe? Mañana viene la muerte.
Lo que eres es lo que has sido. Lo que serás es lo que haces ahora.
Si te propones hablar siempre pregúntate si es verdad, si es necesario, si es amable.
Si no encuentra a nadie que lo apoye en el camino espiritual, camine solo.
Parte 2. Citas de Buda que SON … Citas inspiradas de Buda
Para para. No hables. La verdad última no es ni siquiera pensar.
Somos lo que pensamos. Todo lo que somos surge con nuestros pensamientos. Con nuestros pensamientos, construimos el mundo.
Así
como el gran océano tiene un sabor, el sabor de la sal, así también
esta enseñanza y disciplina tiene un sabor, el sabor de la liberación.
Aquel
en quien ya no existe el anhelo y la sed que perpetúan el devenir;
¿cómo podrías rastrear a ese Despertado, sin huellas y de rango
ilimitado?
La resistencia es una de las disciplinas más difíciles, pero es para quien aguanta que llegue la victoria final.
Larga
es la noche para el que está despierto; largo es una milla para el
cansado; larga es la vida para los necios que no conocen la verdadera
ley.
Cualquiera que sea la joya preciosa que hay en los mundos celestiales, no hay nada comparable a alguien que está Despierto.
Nuestra
vida está formada por nuestra mente; nos convertimos en lo que
pensamos. La alegría sigue un pensamiento puro como una sombra que nunca
se va.
Como una flor fina, hermosa a la vista pero sin olor,
las palabras finas son infructuosas en un hombre que no actúa de
acuerdo con ellas.
Nuestras teorías de lo eterno son tan
valiosas como las que una chica que no ha abierto su caparazón podría
formar el mundo exterior.
Una idea que se desarrolla y se pone en acción es más importante que una idea que existe solo como una idea.
Sin importar cuántas palabras santas leas, cuantas digas, ¿de qué te servirán si no actúas sobre ellas?
El caos es inherente a todas las cosas compuestas. Esfuércese con diligencia.
Citas cortas de Buda
El apego conduce al sufrimiento.
Que todos los seres tengan mentes felices.
Soy el milagro
Una jarra llena gota a gota. Cada ser humano es el autor de su propia salud o enfermedad. La lengua como un cuchillo afilado … Mata sin sacar sangre. El camino no está en el cielo. El camino esta en el corazón.
Parte 3. Citas de Buda sobre la vida, la familia y la amistad
Vive cada acto completamente, como si fuera el último. La virtud es perseguida más por los malvados que amada por los buenos. Nada existe completamente solo; todo está en relación con todo lo demás. La pureza o la impureza depende de uno mismo. Nadie puede purificar a otro. Para
apoyar a la madre y al padre, para apreciar a la esposa y al hijo y
para tener un sustento simple; Esta es la buena suerte. Un momento puede cambiar un día, un día puede cambiar una vida y una vida puede cambiar el mundo. La que conoce la vida fluye, no siente desgaste, no necesita reparación o reparación. Un
amigo insincero y malvado es más temible que una bestia salvaje; una
bestia salvaje puede herir tu cuerpo, pero un amigo malvado herirá tu
mente. Las palabras que pronunciemos deben elegirse con cuidado
para que las personas las escuchen y se vean influenciadas por ellas
para bien o para mal. Estar inactivo es un camino corto hacia la
muerte y ser diligente es una forma de vida; los necios son ociosos, los
sabios son diligentes. Si un buscador no encuentra un compañero que sea mejor o igual, déjelo seguir decididamente un curso solitario. Si pudiéramos ver claramente el milagro de una sola flor, toda nuestra vida cambiaría.
Citas de Buda sobre el amor y la gratitud
El verdadero amor nace de la comprensión. Irradia amor ilimitado hacia el mundo entero. Usted mismo, como cualquier persona en todo el universo, merece su amor y afecto. La ambición es como el amor, impaciente tanto por los retrasos como por los rivales. El amor es un regalo del alma más íntima de uno a otro para que ambos puedan ser completos. Deja que los pensamientos que lo abarcan todo para todos los seres sean tuyos. Desarrollaremos
y cultivaremos la liberación de la mente mediante la misericordia, la
convertiremos en nuestro vehículo, la convertiremos en nuestra base, la
estabilizaremos, nos ejercitaremos en ella y la perfeccionaremos por
completo. El odio no cesa a través del odio en ningún momento. El odio cesa por el amor. Esta es una ley inalterable. El que ama a 50 personas tiene 50 males; el que no ama a nadie no tiene problemas. La amabilidad debe convertirse en el estilo de vida natural, no en la excepción. Habla
solo un discurso entrañable, un discurso que sea bienvenido. El
discurso, cuando no trae maldad a los demás, es algo agradable. Uno no se llama noble que daña a los seres vivos. Al no dañar a los seres vivos, uno se llama noble. Ser profundamente aprendido y calificado, estar bien entrenado y usar palabras bien habladas: es buena suerte. Del
mismo modo que una madre protegería a su único hijo con su vida, de
todos modos permita que uno cultive un amor ilimitado hacia todos los
seres. En quien no hay simpatía por los seres vivos: conócelo como un paria. Levantémonos
y agradezcamos, porque si no aprendimos mucho hoy, al menos aprendimos
un poco, y si no aprendimos un poco, al menos no nos enfermamos, y si
nos enfermamos , al menos no morimos; entonces, seamos todos
agradecidos.
Citas de Buda sobre la mente y el dominio de ti mismo Él puede quien cree que es capaz. Haz clic para tuitear
Es la mente del hombre, no su enemigo o enemigo, lo que lo atrae a los malos caminos.
¡Deléitate con la atención! ¡Guarda bien tus pensamientos!
Todo
se basa en la mente, está dirigido por la mente, está formado por la
mente. Si hablas y actúas con una mente contaminada, el sufrimiento te
seguirá, como las ruedas de la carreta siguen los pasos del buey.
No hay nada tan desobediente como una mente indisciplinada, y no hay nada tan obediente como una mente disciplinada.
Una
mente desenfrenada por los caprichos de la fortuna, del dolor liberado,
de las impurezas limpiadas, del miedo liberado: esta es la mayor
bendición.
Sepa de los ríos en hendiduras y en grietas:
aquellos en pequeños canales fluyen ruidosamente, el gran flujo
silencioso. Lo que no está lleno hace ruido. Lo que está lleno es
tranquilo.
Eres un buscador Deléitate en el dominio de tus manos y tus pies, de tus palabras y tus pensamientos.
Míralos,
tambaleándose en su sentido mío, como peces en los charcos de un arroyo
seco, y, al ver esto, vive sin la mía, sin formar un apego por los
estados de transformación.
‘Como soy, también lo son estos.
Como son estos, yo también. “Dibujando el paralelo contigo mismo, ni
mates ni hagas que otros maten.
Todas las experiencias están precedidas por la mente, teniendo la mente como su maestra, creada por la mente.
Para
disfrutar de buena salud, para traer la verdadera felicidad a la
familia, para traer paz a todos, primero se debe disciplinar y controlar
la propia mente. Si un hombre puede controlar su mente, puede encontrar
el camino al Despertar con Conciencia, y toda la sabiduría y la virtud,
naturalmente, vendrán a él.
Todo mal hecho surge debido a la mente. Si la mente se transforma, ¿puede permanecer el mal hacer?
Lo
que somos hoy proviene de nuestros pensamientos de ayer, y nuestros
pensamientos actuales construyen nuestra vida del mañana: nuestra vida
es la creación de nuestra mente.
El que se ha conquistado a sí mismo es un héroe mucho mayor que el que ha derrotado mil veces a mil hombres.
La
inteligencia trascendental aumenta cuando la mente intelectual alcanza
su límite y si las cosas deben realizarse en su naturaleza verdadera y
esencial, sus procesos de pensamiento deben ser trascendidos mediante
una apelación a alguna facultad superior de cognición.
No miraré el tazón de otro con la intención de encontrar fallas: un entrenamiento para ser observado.
El
mundo externo es solo una manifestación de las actividades de la mente
misma, y la mente lo capta como un mundo externo simplemente por su
hábito de discriminación y razonamiento falso. El discípulo debe
acostumbrarse a mirar las cosas con sinceridad.
La mente precede a todos los estados mentales. La mente es su jefe; todos están forjados por la mente.
Si con una mente pura una persona habla o actúa, la felicidad lo sigue como su sombra incesante.
Citas de Buda sobre la mente y el dominio de ti mismo
Él puede quien cree que es capaz. Es la mente del hombre, no su enemigo o enemigo, lo que lo atrae a los malos caminos. ¡Deléitate con la atención! ¡Guarda bien tus pensamientos! Todo
se basa en la mente, está dirigido por la mente, está formado por la
mente. Si hablas y actúas con una mente contaminada, el sufrimiento te
seguirá, como las ruedas de la carreta siguen los pasos del buey. No hay nada tan desobediente como una mente indisciplinada, y no hay nada tan obediente como una mente disciplinada. Una
mente desenfrenada por los caprichos de la fortuna, del dolor liberado,
de las impurezas limpiadas, del miedo liberado: esta es la mayor
bendición. Sepa de los ríos en hendiduras y en grietas: aquellos
en pequeños canales fluyen ruidosamente, el gran flujo silencioso. Lo
que no está lleno hace ruido. Lo que está lleno es tranquilo. Eres un buscador Deléitate en el dominio de tus manos y tus pies, de tus palabras y tus pensamientos. Míralos,
tambaleándose en su sentido mío, como peces en los charcos de un arroyo
seco, y, al ver esto, vive sin la mía, sin formar un apego por los
estados de transformación. ‘Como soy, también lo son estos. Como
son estos, yo también. “Dibujando el paralelo contigo mismo, ni mates ni
hagas que otros maten. Todas las experiencias están precedidas por la mente, teniendo la mente como su maestra, creada por la mente. Para
disfrutar de buena salud, para traer la verdadera felicidad a la
familia, para traer paz a todos, primero se debe disciplinar y controlar
la propia mente. Si un hombre puede controlar su mente, puede encontrar
el camino hacia la Iluminación, y toda la sabiduría y la virtud,
naturalmente, vendrá a él. Todo mal hecho surge debido a la mente. Si la mente se transforma, ¿puede permanecer el mal hacer? Lo
que somos hoy proviene de nuestros pensamientos de ayer, y nuestros
pensamientos actuales construyen nuestra vida del mañana: nuestra vida
es la creación de nuestra mente.
El que se ha conquistado a sí mismo es un héroe mucho mayor que el que ha derrotado mil veces a mil hombres.
La
inteligencia trascendental aumenta cuando la mente intelectual alcanza
su límite y si las cosas deben realizarse en su naturaleza verdadera y
esencial, sus procesos de pensamiento deben ser trascendidos mediante
una apelación a alguna facultad superior de cognición.
No miraré el tazón de otro con la intención de encontrar fallas: un entrenamiento para ser observado.
El
mundo externo es solo una manifestación de las actividades de la mente
misma, y la mente lo capta como un mundo externo simplemente por su
hábito de discriminación y razonamiento falso. El discípulo debe
acostumbrarse a mirar las cosas con sinceridad.
La mente precede a todos los estados mentales. La mente es su jefe; todos están forjados por la mente.
Si con una mente pura una persona habla o actúa, la felicidad lo sigue como su sombra incesante.
Citas de Buda sobre la felicidad y la alegría
No hay camino a la felicidad: la felicidad es el camino.
La felicidad llega cuando tu trabajo y tus palabras son beneficiosas para ti y para los demás.
El
que está despierto con conciencia de uno, con la intención de jhana,
debe deleitarse en el bosque, debe practicar jhana al pie de un árbol,
logrando su propia satisfacción.
Se pueden encender miles de
velas de una sola vela, y la vida de la vela no se acortará. La
felicidad nunca disminuye al compartirla.
Es en la naturaleza de las cosas que surge la alegría en una persona libre de remordimientos.
Pon tu corazón en hacer el bien. Hazlo una y otra vez, y estarás lleno de alegría.
No
te quedes en el pasado, no sueñes con el futuro, concentra la mente en
el momento presente. Vea también: 10 consejos para comenzar a vivir en
el presente
Si una persona hace el bien, que lo haga una y
otra vez. Déjelo encontrar placer allí, porque feliz es la acumulación
del bien.
Estamos formados y moldeados por nuestros
pensamientos. Aquellos cuyas mentes están formadas por pensamientos
desinteresados dan alegría cuando hablan o actúan. La alegría los
sigue como una sombra que nunca los abandona.
Citas de Buda sobre meditación y espiritualidad
Así como una vela no puede arder sin fuego, los hombres no pueden vivir sin una vida espiritual.
Mirando profundamente la vida tal como es en este mismo momento, el meditador habita en la estabilidad y la libertad.
La
meditación trae sabiduría; La falta de mediación deja la ignorancia.
Sepa bien qué lo lleva hacia adelante y qué lo detiene, y elija el
camino que lo lleve a la sabiduría.
Cualquier cosa que un
monje siga persiguiendo con sus pensamientos y reflexiones, eso se
convierte en la inclinación de su conciencia.
Citas de Buda sobre paz, perdón y dejar ir
Decídase a entrenarse para alcanzar la paz.
De
hecho, el sabio que se apaga por completo descansa a gusto en todos los
sentidos; no tiene sentido el deseo se adhiere a aquel cuyos fuegos se
han enfriado, privados de combustible. Todos los apegos se han cortado,
el corazón se ha alejado del dolor; tranquilo, descansa con la mayor
facilidad. La mente ha encontrado su camino hacia la paz.
El
que se sienta solo, duerme solo y camina solo, que es extenuante y se
somete solo, encontrará deleite en la soledad del bosque.
No rechaces lo que se te da, ni busques lo que se te da a los demás, para no perturbar tu silencio.
Aquellos que están libres de pensamientos resentidos seguramente encuentran paz.
Citas de Buda sobre sabiduría y virtudes
El tonto que sabe que es un tonto es mucho más sabio.
Cualquier cosa que tenga la naturaleza de surgir tiene la naturaleza de cesar.
La unidad solo puede manifestarse por el binario. La unidad misma y la idea de la Unidad ya son dos.
¿Cuál
es el comportamiento apropiado para un hombre o una mujer en medio de
este mundo, donde cada persona se aferra a su pedazo de escombros? ¿Cuál
es el saludo adecuado entre las personas cuando se cruzan en esta
inundación?
Cuando te cuidas a ti mismo, cuidas de los demás. Cuando cuidas de otros, te cuidas a ti mismo.
Que
ninguno encuentre fallas en los demás; que nadie vea las omisiones y
comisiones de otros. Pero que uno vea sus propios actos, hechos y
deshechos.
El verdadero maestro vive en la verdad, en la bondad y la moderación, la no violencia, la moderación y la pureza.
No
ofendas ni en palabras ni en hechos. Come con moderación. Vive en tu
corazón. Busca la conciencia más elevada. Domínate de acuerdo con la
ley. Esta es la simple enseñanza de los despiertos.
La vida
es como la cuerda del arpa, si está muy apretada, no tocará, si está
demasiado suelta se cuelga, la tensión que produce el hermoso sonido se
encuentra en el medio.
No creas en nada simplemente porque lo has
escuchado. No creas en nada simplemente porque es hablado y rumoreado
por muchos. No creas en nada simplemente porque se encuentra escrito en
tus libros religiosos. No creas en nada simplemente en la autoridad de
tus maestros y ancianos. No creas en las tradiciones porque han sido
transmitidas por muchas generaciones. Pero después de la observación y
el análisis, cuando descubra que algo está de acuerdo con la razón y es
propicio para el bien y el beneficio de todos, entonces acéptelo y esté a
la altura.
Así como los tesoros se descubren de la tierra, la
virtud surge de las buenas obras, y la sabiduría aparece de una mente
pura y pacífica. Para caminar con seguridad por el laberinto de la vida
humana, uno necesita la luz de la sabiduría y la guía de la virtud.
Los sabios diseñaron el discurso con su pensamiento, tamizándolo mientras el grano se tamiza a través de un tamiz.
Las virtudes, como las Musas, siempre se ven en grupos. Un buen principio nunca se encontró solitario en ningún seno.
Citas de Buda sobre Kamma y Nibbana cantando y videos
Alguien
que se haya embarcado en el vehículo de un Bodhisattva debería decidir
que “debo llevar a todos los seres al nirvana, a ese reino del nirvana
que no deja nada atrás”. ¿Qué es este reino del nirvana que no deja nada
atrás?
Citas de Buda sobre el cambio, el fracaso y el sufrimiento
Nada es para siempre excepto el cambio.
No hay fuego como la pasión, no hay tiburón como el odio, no hay trampa como la locura, no hay torrente como la codicia.
Tanto antes como ahora, solo describo el sufrimiento y el cese del sufrimiento.
El
que puede frenar su ira tan pronto como surge, como un antídoto
oportuno comprobará el veneno de la serpiente que se propaga tan
rápidamente, tal monje abandona el aquí y el más allá, justo cuando una
serpiente arroja su piel desgastada.
Que todo lo que tiene vida se libere del sufrimiento.
Es
fácil ver las fallas de los demás, pero es difícil ver las propias
fallas. Uno muestra las faltas de los demás, como la paja cargada en el
viento, pero uno oculta las propias fallas como un jugador astuto oculta
sus dados.
Citas de Buda sobre el miedo
Los que están apegados a la noción “Yo soy” y a las vistas recorren el mundo ofendiendo a las personas.
No
hay nada más terrible que el hábito de la duda. La duda separa a las
personas. Es un veneno que desintegra las amistades y rompe las
relaciones agradables. Es una espina que irrita y duele; Es una espada
que mata.
Dalai Lama Sé amable siempre que sea posible. Siempre es posible. Dalai Lama
Recuerde que la mejor relación es aquella en la que su amor mutuo excede su necesidad mutua. Dalai Lama
Mi religión es muy simple. Mi religión es la amabilidad. Dalai Lama
Lao Tzu
La naturaleza no se apresura, aún cuando todo está cumplido. Lao Tzu
La
salud es la posesión más importante. La satisfacción es el tesoro más
grande. La confianza es el mejor amigo. El no ser es la mayor alegría.
Lao Tzu
Dominar a los demás es fuerza. El dominio de sí mismo es verdadero poder. Lao Tzu
Platón
Los sabios hablan porque tienen algo que decir; tontos, porque tienen que decir algo. Platón
Podemos
perdonar fácilmente a un niño que le teme a la oscuridad; La verdadera
tragedia de la vida es cuando los hombres le temen a la luz. Platón
Puedes descubrir más sobre una persona en una hora de juego que en un año de conversación. Platón
Aristóteles
Conócete a ti mismo es el comienzo de toda sabiduría. Aristóteles
La felicidad depende de nosotros mismos. Aristóteles
Educar la mente sin educar el corazón no es educación en absoluto. Aristóteles
Jiddu Krisnamurti
No es una medida de salud estar bien adaptado a una sociedad profundamente enferma. Jiddu Krisnamurti
Si
comienzas a entender lo que eres sin tratar de cambiarlo, entonces lo
que eres sufre una transformación. Jiddu Krishnamurti
La tradición se convierte en nuestra seguridad, y cuando la mente está segura está en descomposición. Jiddu Krisnamurti
Sócrates
El verdadero conocimiento existe al saber que no sabes nada. Sócrates
Él es el más rico con menos contenido, porque el contenido es la riqueza de la naturaleza. Sócrates
La educación es encender una llama, no llenar una vasija. Sócrates
95) Classical Sundanese-Sunda Klasik,
95) Klasik Sunda-Klasik Sunda klasik,
Hadé PAWAR ti Gratis Online NIBBANA LATIHAN tina KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATAWA BISA HISIS ANTARI ANTARA FINAL MATLAMAT Analitis
Wawasan Net - Hukum Online Tipiṭaka Hukum Panaliti & Prakték
Universitas dina 111 LANGKASA KELAS di BUDDHA nyalira Kecap ngalangkungan http://sarvajan.ambedkar.org
Nyeri mangrupikeun Kado Daripada nyingkahan éta, Diajar ngarangkul. Tanpa nyeri, teu aya pertumbuhan
dimimitian ku momen anjeun milih henteu ngawenangkeun anu sanésna jalma atanapi acara ngontrol émosional
Urang moal tiasa kéngingkeun Damel di dunya luar dugi ka urang ngadamel Damai sareng sorangan
https://wisdomquotes.com/buddha-quotes/
150 Tanda kutip Buddha Anu Bakal Ngadamel Anjeun Langkung (Cepat)
Teu aya kasieun pikeun hiji jalma anu teu ngeusi hawa nafsu.
Usaha kasalametan anjeun nyalira. Teu gumantung ka batur.
Upami nanaon anu pantes dilakukeun, lakukeun ku sadayana haté anjeun. Buddha
Lalaki
teu disebut wijaksana sabab anjeunna nyarios sareng ngobrol deui; tapi
upami anjeunna damai, dipikacinta sareng teu sieun maka anjeunna dina
bebeneran disebut bijaksana.
Tong milarian tempat suci di saha waé kecuali diri anjeun.
Teu aya anu nyimpen urang tapi diri urang sorangan. Teu aya anu tiasa sareng teu aya ogé. Urang sorangan kedah mapay jalan.
Pikeun hirup hirup anu henteu sorangan, henteu kedah cacad salaku salah sasarengan di tengah-tengahna.
Kabéh anu urang mangrupikeun hasil tina naon anu ku urang panginten.
Upami urang gagal ngajagaan batur nalika aranjeunna peryogi bantosan, saha anu bakal ngarawat kami?
Salah sahiji anu ngalaksanakeun kabeneran nyaéta bahagia di dunya ieu sareng saluareun.
Tanda kutip Pangsaéna Buddha
Pasihan, sanaos anjeun ngan ukur gaduh sakedik.
Malahan maot henteu ku kasieun ku anu geus cicing bijaksana.
Irrigators saluran cai; fletcher ngalereskeun panah; tukang kayu ngabengkokkeun kayu; anu bijaksana ngawasaan sorangan.
Titis ku serelek cai anu dieusian. Kitu ogé jalma anu wicaksana, ngumpul saeutik-saeutik, ngeusi dirina kalayan saé.
Kado paling hébat nyaéta pikeun masihan jalma awakenment anjeun kalayan kasadaran, pikeun ngabagi. Éta kudu jadi pinunjul.
Upami
anjeun terang naon anu kuring terang ngeunaan kakuatan masihan, anjeun
moal ngantep tuangeun tunggal waé tanpa ngabagiana dina sababaraha cara.
Akar sangsara nyaéta kantétan.
Tiiseun
lalaki ambek ku kanyaah. Tiiseun ku lalaki anu canggih kalayan
kahadean. Tiiseun miser ku kamurahan. Jampékeun tukang bohong nganggo
kabeneran.
Jalma sareng opini ngan ukur nyinggung-ngaganggu ka unggal anu sanés.
Sanaos sakumaha batu padet teu kabeungkeut ku angin, maka ogé anu wicaksana teu kaget ku pujian atanapi nyalahkeun.
Anjeun sorangan kedah narékahan. Budha ukur nunjukkeun jalanna.
Henteu aya anu tiasa ngarugikeun anjeun saloba pamikiran anjeun teu kaberhakeun.
Mémutan… ulah tunda, lest anjeun badé kuciwa.
Langkung saé tibatan sarébu kecap kosong, mangrupikeun kecap anu mendatangkeun karapihan.
Pangertosan mangrupikeun manah tina kecap anu lisan.
Ngeureunkeun ngalakukeun jahat, ngokolakeun anu alus, ngamurnikeun pikiran: ieu mangrupikeun ajaran agama Buddha.
Delight in meditation and solitude. Nyusun diri anjeun, bagja. Anjeun anu neangan
Sacara rame ngalakukeun dinten ieu anu kedah dilakukeun. Saha anu terang? Enjing, pupusna sumping.
Naon anjeun nyaéta naon geus. Naon anu anjeun bakal janten naon anu anjeun lakukeun ayeuna.
Upami anjeun ngajukeun nyarios sok naroskeun ka diri anjeun, leres-leres, leres-leres pisan.
Upami anjeun mendakan henteu aya anu ngadukung anjeun dina jalur spiritual, leumpang waé.
Bagian 2. Tanda kutip Buddha Éta… Tanda kutip Inspirational Buddha
Eureun-lirén. Entong nyarios. Kabeneran anu utami henteu ogé mikir.
Kami naon anu urang pikir. Sadayana anu timbul ku pikiran urang. Kalayan pikiran urang, urang ngadamel dunya.
Sapertos
sagara anu saé gaduh hiji rasa, rasa uyah, ogé pangajaran sareng
disiplin ieu ngagaduhan hiji rasa, rasa ngabebaskeun.
Anu
moal aya deui anu craving sareng haus anu terus janten; kumaha anjeun
tiasa ngalacak anu Awakened hiji, teu aya jalur, sareng kisaran anu
terbatas.
Tahan nyaéta salah sahiji disiplin anu paling hese, tapi pikeun anu tahan yén kameunangan ahir sumping.
Lila
nyaéta wengi ka anjeunna anu hudang; panjang nyaéta mil ka anjeunna anu
bosen; panjangna nyaéta kahirupan pikeun jelema bodo anu henteu terang
hukum leres.
Naon waé permata anu berharga anu aya di alam sawarga, teu aya anu setanding sareng saurang anu Awakened.
Kahirupan
urang dibentuk ku pikiran urang; urang janten naon anu urang pikirkeun.
Kabagjaan nuturkeun pamikiran murni sapertos bayangan anu henteu pernah
daun.
Jiga kembang anu saé, katingali saé tapi tanpa bau, kecap-kecap anu henteu pas dina lalaki anu henteu meta saluyu.
Téori
kami anu langgeng ogé berharga sakumaha anu nyabak anak hayam anu
henteu ngiringan jalan luarna janten bentuk luar dunya.
Gagasan anu dikembangkeun sareng ngalaksanakeun tindakan langkung penting tibatan ide anu aya ngan ukur hiji ideu.
Nanging
seueur kecap suci anu anjeun baca, sanaos seueur anu anjeun nyarios,
naon anu saé anu bakal dilakukeun ku anjeun upami anjeun henteu
ngalakukeun tindakan ieu?
Rusuh alamiah dina sagala hal anu komplek. Taripah ku rajin.
Tanda Petik Buddha Sora
Gantelkeun kana kasangsaraan.
Muga-muga sadaya makhluk gaduh pikiran bagja.
Abdi mujijat.
Hiji kendi ngeusi tetes. Satiap manusa mangrupikeun panulis kasehatan atanapi panyakitna nyalira. Létah sapertos péso anu seukeut … maéhan tanpa ngagambar getih. Jalanna moal di langit. Cara anu aya dina haté.
Bagian 3. Buddha Petikan Tentang Kahirupan, Kulawarga Sareng Silaturahmi
Hirup unggal kalakuan lengkep, saolah-olah nu terakhir anjeun. Kahadéan dihaniayaan deui ku anu jahat tibatan dipikacinta ku anu saé. Henteu aya anu kantos nyalira nyalira; sagalana aya hubunganana sareng anu sanés. Kasucian atanapi najis gumantung kana diri. Teu aya anu tiasa ngabersihan sanés. Pikeun
ngadukung ibu sareng bapak, ngaharga istri sareng murangkalih sareng
ngagaduhan kahirupan anu sederhana; ieu téh alus tuah. Sakedap tiasa ngagentos sadinten, hiji dinten tiasa ngarobih kahirupan sareng hiji kahirupan tiasa ngarobih dunya. Anjeunna anu terang aliran hirup, henteu kéngingkeun ngagem atanapi cimata, henteu kedah mending atanapi ngalereskeun. Babaturan
anu jahat sareng jahat leuwih kasieun dibanding sato galak; sato galak
tiasa ngiringan awak anjeun, tapi balad jahat bakal ngirangan pikiran
anjeun. Naon waé kecap anu kami nyarioskeun kudu dipilih kalayan
ngarawat jalma anu bakal nguping aranjeunna sareng dipangaruhan ku
aranjeunna pikeun bageur atanapi gering. Ti nganggur mangrupikeun
jalan anu pondok sareng maot sareng rajin mangrupikeun jalan hirup;
jalma bodo teu dianggurkeun, jalma wijaksana rajin. Upami kedah anu milarian henteu mendakan pendamping anu langkung saé atanapi sami, hayu aranjeunna tekad ngudag kursus sepi. Upami urang tiasa ningali kaajaiban kembang tunggal sacara jelas, kahirupan urang sadayana bakal robah.
Buddha Petik Dina Kasihih sareng Sukur
Asih leres lahir tina pamahaman. Nyinambaran cinta anu teu terbatas ka dunya. Anjeun, diri anjeun, sakumaha ka saha waé di sadayana jagat, pantes cinta sareng sayang anjeun. Ambisi sapertos cinta, teu sabar boh tina telat sareng saingan. Kanyaah mangrupikeun kado tina jiwa anu paling jero pikeun anu sanés sahingga duanana tiasa sadayana. Hayu sadaya anu ngan ukurkeun pikiran pikeun sadayana makhluk anjeun. Urang
bakal ngamekarkeun sareng ngokolakeun ngabebaskeun pikiran ku kasinta,
ngajantenkeun kendaraan urang, ngajantenkeun dasar urang,
nyaimbangkeunana, ngalaksanakeun diri urang di jerona, sareng
nyampurnakeunana. Hateed henteu ngeureunkeun kebencian iraha waé. Sengit liren ku cinta. Ieu mangrupikeun hukum anu teu tiasa diatur. Saha anu mikanyaah 50 jalmi gaduh 50 kasiksa; Saha anu teu bogoh teu aya anu teu kasiksa. Bageur kedah janten cara hirup alami, sanés sanés. Nyarioskeun
ngan ukur ucapan biantara, ucapan anu disambut. Biantara, nalika henteu
mawa jahat ka batur, mangrupikeun hal anu pikaresepeun. Salah
saurang henteu disebut anu mulya anu ngabahayakeun mahluk hirup. Ku
henteu ngabahayakeun mahluk hirup hiji disebut anu mulya. Anu janten diajar-terasan sareng terampil, tiasa dilatih pisan sareng nganggo kecap-kecap anu saé: ieu téh hadé. Ngan
sakumaha indung bakal ngajagi hiji-hijina budakna kalayan hirupna, maka
ogé hiji kaseueuran cinta anu teu terbatas ka sadaya mahluk. Dina saha teu aya simpati pikeun mahluk hirup: kenal ka anjeunna salaku outcast. Marilah
urang gugah sareng ngahatur nuhun, sabab upami urang henteu diajar
pisan ayeuna, sahenteuna urang diajar saeutik, sareng upami urang henteu
diajar sakedik, sahenteuna kami henteu gering, sareng upami urang sakit
, sahenteuna urang henteu maot; janten, urang sadayana janten
bersyukur.
Buddha Petik Dina Pikiran Sareng Nguasaan Diri Anjeunna tiasa mikirkeun yén anjeunna tiasa. Pencét pikeun tweet
Ieu mangrupikeun pikiran manusa sorangan, sanés musuh-musuhna atanapi musuhna, anu nolak anjeunna ka jalan jahat.
Bungah dina ati-ati! Jaga pikiran anjeun ogé!
Sadayana
dumasarkeun kana pikiran, dipimpin ku pikiran, dijantenkeun ku akal.
Upami anjeun nyarios sareng milampah pikiran anu polos, sangsara bakal
nuturkeun anjeun, sakumaha roda pélor nuturkeun tapak suku sapi.
Henteu aya anu henteu patuh salaku pikiran anu teu disiplin, sareng teu aya anu nurut pisan salaku pikiran anu disiplin.
Pamikiran
anu teu kabeungkeut ku vagaries rejeki, duka dikaluarkeun, tina najis
di resiki, tina kasieun dibébaskeun - ieu mangrupikeun berkah anu paling
hébat.
Nyaho ti walungan dina clefts sareng di crevice: éta
di saluran alit ngalir langsung, aliran hébat jempé. Naon waé anu teu
pinuh ngajadikeun rame. Naon waé anu pinuh hungkul.
Anjeun anu neangan Bungah dina penguasaan leungeun sareng suku anjeun, tina kecap sareng pikiran anjeun.
Ningali
aranjeunna, ngintip artos kuring, sapertos lauk dina kakeueum aliran
anu garing - sareng, ningali ieu, hirup sareng tambang henteu, henteu
ngabentuk kantétan pikeun nagara.
’Sakumaha kuring, ieu ogé.
Sapertos kitu, kuring ogé. ’Ngagambar paralel pikeun diri anjeun, moal
maehan atanapi ngabunuh batur.
Sagala pangalaman anu dimimitian ku pikiran, gaduh pikiran sapertos master, diciptakeun ku pikiran.
Pikeun
mikaresep kaséhatan anu saé, pikeun nyandak kabagjaan anu saé pikeun
kulawarga salah, ngalaksanakeun karapihan ka sadayana, saurang kedah
munggaran disiplin sareng ngadalikeun pikiran hiji. Upami manusa tiasa
ngontrol pikiran na anjeunna tiasa mendakan jalan ka Awakenment sareng
Kasadaran, sareng sadaya hikmah sareng kautamaan sacara alami bakal
sumping ka anjeunna.
Sadaya kalepatanna timbul kusabab pikiran. Upami pikiran janten ngarobih tiasa laksanakeun salah?
Naon
anu ayeuna urang asalna tina pikiran urang kamari, sareng pikiran urang
ayeuna ngawangun kahirupan énjing: Hirup urang mangrupikeun ciptaan
urang.
Anu anu nalukkeun dirina nyaéta saurang pahlawan anu langkung ageung tibatan anjeunna anu eleh sarébu kali sarébu.
Intelijen
transcendental naék nalika pikiran intelektual ngahontal wates na lamun
hal-hal na bakal direalisasikeun kana alam anu leres sareng pentingna,
prosés pamikirannana kedah diangkut ku banding ka sababaraha kognisi
kognisi anu langkung luhur.
Abdi moal milarian maksud mangkok sanés pikeun milari lepat: palatihan anu kudu dititénan.
Dunya
éksternal ngan ukur wujud kagiatan tina pamikiran sorangan, sareng
pikiran nyababkeun éta salaku jagad luar ngan saukur kusabab kabiasaan
diskriminasi sareng nalar palsu. Murid anu kedah kabiasaan ningali
barang sajatina.
Pikiran payuneun sadaya nagara méntal. Pikiran nyaéta kepala maranéhna; aranjeunna sadayana mind-mind.
Upami
nganggo akal murni jalma nyarios atanapi ngalakukeun kabagjaan
nuturkeun anjeunna sapertos kalangkang na anu teu kantos-nyingkir.
Buddha Petik Dina Pikiran Sareng Nguasaan Diri
Anjeunna tiasa mikirkeun yén anjeunna tiasa. Ieu mangrupikeun pikiran manusa sorangan, sanés musuh-musuhna atanapi musuhna, anu nolak anjeunna ka jalan jahat. Bungah dina ati-ati! Jaga pikiran anjeun ogé! Sadayana
dumasarkeun kana pikiran, dipimpin ku pikiran, dijantenkeun ku akal.
Upami anjeun nyarios sareng milampah pikiran anu polos, sangsara bakal
nuturkeun anjeun, sakumaha roda pélor nuturkeun tapak suku sapi. Henteu aya anu henteu patuh salaku pikiran anu teu disiplin, sareng teu aya anu nurut pisan salaku pikiran anu disiplin. Pamikiran
anu teu kabeungkeut ku vagaries rejeki, duka dikaluarkeun, tina najis
di resiki, tina kasieun dibébaskeun - ieu mangrupikeun berkah anu paling
hébat. Nyaho ti walungan dina clefts sareng di crevice: éta di
saluran alit ngalir langsung, aliran hébat jempé. Naon waé anu teu pinuh
ngajadikeun rame. Naon waé anu pinuh hungkul. Anjeun anu neangan Bungah dina penguasaan leungeun sareng suku anjeun, tina kecap sareng pikiran anjeun. Ningali
aranjeunna, ngintip artos kuring, sapertos lauk dina kakeueum aliran
anu garing - sareng, ningali ieu, hirup sareng tambang henteu, henteu
ngabentuk kantétan pikeun nagara. ’Sakumaha kuring, ieu ogé.
Sapertos kitu, kuring ogé. ’Ngagambar paralel pikeun diri anjeun, moal
maehan atanapi ngabunuh batur. Sagala pangalaman anu dimimitian ku pikiran, gaduh pikiran sapertos master, diciptakeun ku pikiran. Pikeun
mikaresep kaséhatan anu saé, pikeun nyandak kabagjaan anu saé pikeun
kulawarga salah, ngalaksanakeun karapihan ka sadayana, saurang kedah
munggaran disiplin sareng ngadalikeun pikiran hiji. Upami manusa tiasa
ngontrol pikiran na anjeunna tiasa mendakan jalan ka Pencerahan, sareng
sadaya hikmah sareng kautamaan sacara alami bakal sumping ka anjeunna. Sadaya kalepatanna timbul kusabab pikiran. Upami pikiran janten ngarobih tiasa laksanakeun salah? Naon
anu ayeuna urang asalna tina pikiran urang kamari, sareng pikiran urang
ayeuna ngawangun kahirupan énjing: Hirup urang mangrupikeun ciptaan
urang.
Anu anu nalukkeun dirina nyaéta saurang pahlawan anu langkung ageung tibatan anjeunna anu eleh sarébu kali sarébu.
Intelijen
transcendental naék nalika pikiran intelektual ngahontal wates na lamun
hal-hal na bakal direalisasikeun kana alam anu leres sareng pentingna,
prosés pamikirannana kedah diangkut ku banding ka sababaraha kognisi
kognisi anu langkung luhur.
Abdi moal milarian maksud mangkok sanés pikeun milari lepat: palatihan anu kudu dititénan.
Dunya
éksternal ngan ukur wujud kagiatan tina pamikiran sorangan, sareng
pikiran nyababkeun éta salaku jagad luar ngan saukur kusabab kabiasaan
diskriminasi sareng nalar palsu. Murid anu kedah kabiasaan ningali
barang sajatina.
Pikiran payuneun sadaya nagara méntal. Pikiran nyaéta kepala maranéhna; aranjeunna sadayana mind-mind.
Upami
nganggo akal murni jalma nyarios atanapi ngalakukeun kabagjaan
nuturkeun anjeunna sapertos kalangkang na anu teu kantos-nyingkir.
Tanda kutip Ku Buddha Dina Kabagjaan sareng Kabagjaan
Henteu aya jalan pikeun kabagjaan: kabagjaan mangrupikeun jalan.
Kabagjaan sumping nalika damel sareng kecap anjeun mangpaat pikeun diri sareng batur.
Anu
ngahudangkeun hiji kalayan sadar ku hiji, maksud pikeun jhana, kedah
mendakan leuweung, kedah ngalaksanakeun jhana di sampingan tangkal,
ngahontal kepuasan nyalira.
Rébuan lilin tiasa dicirikeun
tina lilin tunggal, sareng umur lilin moal disingkat. Kabagjaan henteu
pernah turun ku dibagikeun.
Éta aya dina sipat hal anu kabagjaan timbul dina jalma anu bébas tina rasa kuciwa.
Tetep haté anjeun pikeun ngalakukeun hadé. Ngalakukeunana langkung-sering, sareng anjeun bakal ngeusi kabagjaan.
Entong
tinggal jaman baheula, henteu impian ka hareup, konsentrasi pikiran
dina momen ayeuna. Tingali ogé: 10 Tip pikeun Mimitian Living di Ayeuna
Kudu
jalma ngalakukeun kahadéan, ngantepkeun anjeunna ngalakukeun deui
sareng deui. Cikan sina mendakan karesep di dinya, sabab kabiruyungan
nyaéta akumulasi anu saé.
Kami ngawujud sareng dibentuk ku
pikiran urang. Jalma anu pikiran dibentuk ku pikiran anu henteu kabawa
masihan kabagjaan nalika nyarios atanapi ngalaksanakeun. Kabagjaan
nuturkeun aranjeunna sapertos bayangan anu henteu kantos ngantosan
aranjeunna.
Tanda kutip Ku Budi Dina semedi sareng spiritualitas
Ngan sapertos lilin teu tiasa kabeuleum upami teu aya seuneu, lalaki moal hirup tanpa kahirupan spiritual.
Ningali jero kahirupan sapertos dina waktos ieu, meditator cicing di stabilitas sareng kabébasan.
Semedi
mendakan hikmah; kurangna mediasi daun jahil. Kenal deuih naon anu
ngajurung anjeun maju sareng naon anu anjeun cekel deui, sareng pilih
jalan anu nuju ka hikmah.
Naon waé anu sami-sami tetep ngudag sareng mikir sareng pemikiran, éta janten kecerdasan kasadaran.
Tanda kutip Ku Buddha Damai, Pangapunten Sareng Ngabantosan
Leresna ngalatih diri anjeun pikeun ngahontal katenangan.
Mémang,
sage anu dikaluarkeun pinuh dina kaayaan séhat; moal aya rasa raos
manut ka anjeunna anu api-api parantos nyejuk, dicabut tina bbm. Sagala
kantétan parantos dipotong, manah parantos dikaluarkeun tina nyeri;
kenténg, anjeunna ngémutan pisan betah. Pikiran geus manggih jalan
pikeun katenangan.
Saha anu calik nyalira, bobo nyalira,
sareng leumpang nyalira, anu keras sareng nyématan nyalira waé, bakal
mendakan kasenangan di leuweung.
Henteu mareuman naon anu
dipasihkeun ku anjeun, atanapi ngajantenkeun naon anu dipasihkeun ka
batur, supaya anjeun ngaganggu katenangan anjeun.
Jalma anu bébas pikirna ambek pasti mendakan karapihan.
Tanda kutip Ku Buddha Dina Hikmah Sareng Virtues
Nu ngabodohkeun saha anjeunna terang yén anjeunna langkung bodo.
Naon waé anu ngagaduhan sipat timbul tina sipat lirén.
Kahijian ukur tiasa dibuktikeun ku Binér. Perpaduan sorangan sareng pamanggih Perpaduan parantos dua.
Naon
paripolah anu luyu pikeun hiji lalaki atanapi awéwé di satengahing
dunya ieu, dimana unggal jalma anu nempel dina lebu sapotong? Naon salam
saleresna diantara jalma-jalma nalika silih pas dina banjir ieu?
Nalika ningali diri anjeun, anjeun jaga batur. Nalika ningali batur, anjeun jaga diri.
Entong
aya anu mendakan kalepatan ka batur; ngantepkeun urang ningali
panyingkiran sareng komisi batur. Tapi cik tingalikeun hiji tindakan
sorangan, dilakukeun sareng kahapus.
Master sajati hirup dina bebeneran, dina kahadean jeung restraint, non-kekerasan, moderat, sareng kemurnian.
Teu
nyinggung dina kecap-kecap sareng akta. Dahar nganggo modifikasi. Hirup
dina haté anjeun. Neangan eling pangluhurna. Ngagawasa diri anjeun
numutkeun hukum. Ieu mangrupikeun pangajaran anu sederhana tina
awakened.
Kahirupan sapertos senar kecapi, upami strung
teuing ketatna éta moal maén, upami kaleungitan éta ngagantung, tegangan
anu ngahasilkeun sora anu geulis di tengahna.
Ulah percanten
kana naon-naon waé, kumargi anjeun kantos ngupingana. Ulah percanten waé
kusabab éta diucapkeun sareng dikabarkan ku seueur. Naha teu percanten
kana naon waé, upami dipanggihan ditulis dina buku-buku agama anjeun.
Ulah percanten kana naon waé ukur kakawasaan guru anjeun sareng
sesepuhna. Ulah percanten kana tradisi sabab parantos diserahkeun pikeun
sababaraha turunan. Tapi saatos pengamatan sareng analisa, upami anjeun
mendakan yén naon waé anu satuju sareng akal na kondusif pikeun anu
hadé sareng kauntungan anu hiji sareng sadayana, maka ditampi sareng
hirup kana éta
Ngan sakumaha khazanah henteu katingali tina bumi,
kitu ogé kahadéan bijil tina amal séhat, sareng hikmah bijil tina
pikiran anu murni sareng damai. Pikeun salamet ngalangkungan aman tina
kahirupan manusa, saurang butuh cahaya tina hikmah sareng petunjuk
kahadéan.
Nu wijaksana gaya biantara kalayan pikirkeun, ngayunkeun sapertos salaku sisikian diayak liwat tabung.
Éta kabiasaan, sapertos Muses, sok katingal sakelompok. Prinsip anu hadé henteu kantos kapendak dina payudara.
Tanda kutip Ku Buddha On Kamma sareng Nibbana ngalantun sareng pidéo
Saha
anu parangkat dina kendaraan Bodhisattva kedah mutuskeun yén ‘Kuring
kedah mingpin sadaya makhluk pikeun nirvana, kana karajaan nirvana anu
tinggaleun nanaon’. Naon alam ieu nirvana anu teu tinggaleun nanaon?
Tanda kutip Ku Buddha Dina Parobihan, Gagalna sareng Ngeunaan
Henteu aya nanaon salamina robahan.
Teu
aya seuneu sapertos gairah, teu aya hiu sapertos gething, teu aya jerat
sapertos kebodohan, teu aya banjir sapertos karanjingan.
Duanana baheulana ayeuna, éta ngan ukur sangsara anu kuring nerangkeun, sareng gencatanana sangsara.
Saha
jalma anu tiasa ngahambat amarahna saatos timbul, sakumaha panénjo anu
pas waktuna bakal pariksa racun oray anu gancang pisan nyebar, - sami
sapertos kitu nyerah.
Muga-muga sagala anu ngagaduhan kahirupan dibebaskeun tina sangsara.
Gampang
ningali kalepatan batur, tapi sesah ningali kasalahan sanés. Hiji
nunjukkeun kalepatan batur sapertos chaff ditambat ku angin, tapi hiji
nyumput kasalahanana sorangan salaku nu maen judi licik nyumput dadu na.
Budhi Tanda kutip dina kasieun
Jalma anu napel dina sangkaan ‘I am’ sareng pandangan anu ngaganggu dunya.
Henteu
aya anu langkung kasieun teuing tina kabiasaan ragu. Ragu pikeun
misahkeun jalma. Ieu mangrupikeun racun anu ngaleungitkeun silaturahim
sareng ngarobih hubungan anu pikaresepeun. Éta mangrupikeun cucuk anu
ngaganggu sareng nyeri; éta téh pedang anu maéhan.
Lalaki,
diusahakeun ku haus, lumpat siga hare jenggot; cikan ku kituna mendakan
ngaluarkeun haus, ku ngusahakeun teu sabar teu nyalira.
Nalika
hiji boga perasaan henteu resep kana jahat, nalika saurang karasa
tenang, hiji jalma mendakan karep kana ngaregepkeun ajaran anu hadé;
nalika saurang ngagaduhan parasaan ieu sareng ngahargaan aranjeunna,
saurang teu sieun.
Sakedapan urang kaseueuran amarah urang
parantos ngeureunkeun kana kabeneran, sareng parantos ngusahakeun usaha
pikeun diri urang.
Buddha Petik Dina Ngamuk sareng iri
Anjeun moal dihukum kusabab amarah anjeun, anjeun bakal dihukum ku amarah anjeun.
Ngasongkeun ego anjeun sapertos pésta anu pas.
Sababaraha henteu ngartos yén urang kedah maot, tapi jalma anu sadar yén ieu netepkeun pasea maranéhna.
Kabeh
girang dina kekerasan; kabeh sieun maot. Nempatkeun diri di tempat anu
sanés, salah teu kedah maéhan atanapi nyababkeun anu sanés pikeun
maéhan.
Kuring teu sengketa sareng dunya; rada mangrupikeun dunya anu padu jeung kuring.
Aranjeunna
nyalahkeun jalma anu tetep cicingeun, aranjeunna nyalahkeun saha waé
anu nyarios, aranjeunna nyalahkeun saha waé anu nyarios dina
kasederhanaan. Teu aya deui di dunya anu teu disalahkeun.
Jalma anu berpegang sareng persepsi sareng pandangan ngumbara dunya anu nyinggung jalma.
Saha waé anu henteu nyababkeun jalma anu ambek ngéléhkeun perang anu sesah.
Amarahna
moal pernah ngaleungit salami pikiran-ambekanna dihargai dina pikiran.
Amarah bakal ngaleungit geuwat énggal-énggal ambek-ambekan naap deui.
Entong ngaleupaskeun naon anu anjeun tampa, ulah sirik ka batur. Saha anu iri ka batur henteu nampi katenangan katenangan.
Buddha Petik Dina Kasuksesan, Sabar Sareng Kakuatan
Upami
anjeun mendakan kritik anu bijaksana pikeun nunjukkeun kasalahan
anjeun, tuturkeun anjeunna sakumaha anu anjeun bakal nungtun pikeun
harta karun anu disumputkeun.
Salaku gajah di medan perang withstands panah ditémbak tina busur sakitar sadayana, sanaos abdi kedah tahan nyiksa.
Puji
sareng nyalahkeun, kéngingkeun rugi, kabungahan sareng duka dugi sareng
angkat sapertos angin. Bagja bagja, sesa siga tangkal raksasa di
tengahna sadayana.
Dina kapisah aya kasusah panggedéna di dunya; dina kagagas aya kakuatan dunya anu leres.
Janten
lampu kanggo diri anjeun. Janten anjeun janten pangungsian. Neangan
henteu sanés. Kabeh hal kedah lulus. Taripah ku rajin. Tong nyerah.
Langkung
saé éta hirup sadinten ningali naékna sareng ragrag hirup tibatan hirup
saratus taun tanpa ningali ningali naékna ragrag.
Upami anjeun teu ngarobih arah, anjeun tiasa waé nuju teras anjeun angkat.
Buddha Sebutkeun Kaséhatan
Kaséhatan mangrupikeun kado pangpentingna, kaseueuran harta anu paling gede, kasatiaan hubungan anu pangsaéna. Buddha
Pikeun
ngajaga awak dina kasihatan anu hadé mangrupikeun kawajiban… lamun
henteu urang moal tiasa ngajaga pikiran urang langkung kuat sareng
jelas.
Tanpa hirup kaséhatan henteu hirup; éta ngan ukur kaayaan langour sareng sangsara - gambar pati.
Rahasia
kaséhatan kanggo awak sareng awak sanésna milu sedih pikeun masa lalu,
henteu hariwang ka hareupna, henteu antisipasi masa depan, tapi pikeun
hirup dina waktos ayeuna bijaksana sareng ikhlas. Buddha Petik Dina Kaleresan
Buddha Petik Dina Kaleresan
Jalma anu gagal pikeun nyampurnakeun kabeneran parantos sasarap kana tujuan hirup.
Ajarkeun
kabeneran panyawat ieu ka sadayana: Kasedhiya haté, ucapan bijil,
sareng kahirupan jasa sareng welas asih mangrupikeun hal-hal anu
ngabagékeun manusa.
Aya dua kasalahan anu tiasa ngajantenkeun jalan anu kabeneran … henteu bakal jalan-jalan, sareng henteu dimimitian.
Nu
kalem nyarioskeun naon anu diomongkeun téh saé; kadua, yén hiji jalma
kedah nyarios naon anu bener, henteu pantes; katilu, naon anu
pikaresepeun, henteu matak kersa; kaopat, naon anu leres, henteu palsu.
Nalukkeun
nu ambek ku henteu meunang ambek; nalukkeun nu jahat ku kahadéan;
nalukkeun pelit ku loma, sareng tukang bohong ku nyarioskeun bebeneran.
Tilu hal moal panjang disumputkeun: matahari, bulan, sareng kaleresan.
Bagian 4. Tanda kutip Ngeunaan Buddha
Upami anjeun ngagunakeun akal anjeun milarian Buddha, anjeun moal ningali Buddha. Bodhidharma
Sareng Buddha mangrupikeun jalma anu bébas: bébas tina rencana, gratis tina paduli. Bodhidharma
Salami
anjeun milari Buddha di tempat anu sanés, anjeun kantos ningali yén
pikiran anjeun sorangan nyaéta Buddha. Bodhidharma
Buddha hartosna kasadaran, kasadaran awak sareng pikiran anu nyegah anu jahat tina duanana timbul. Bodhidharma
Budha henteu ngalakukeun poyok. Bodhidharma
A Buddha mangrupikeun jalma anu mendakan kabébasan pikeun macét na goréng. Bodhidharma
Budha ngalih sacara bébas liwat kalahiran sareng pupusna, muncul sareng ngaleungit wasiat. Bodhidharma
Tapi jalma anu pingsan teu sadar yén pikiran sorangan nyaéta Buddha. Aranjeunna tetep milarian di luar. Bodhidharma
Pikeun mendakan Buddha sadayana anu kedah anjeun laksanakeun nyaéta ningali hakekat anjeun. Bodhidharma
Teu
aya anu maksa urang pikeun ngarobih pikiran urang, bahkan Buddha ogé.
Urang kedah ngalakukeun kitu sacara sukarela. Ku sabab kitu Buddha
nyatakeun, ‘Anjeun nyaéta tuan anjeun’. Dalai Lama
Kelir gunung nyaéta awak Buddha; sora cai anu ngocorkeun biantara anu saé. Dogen
anjeunna Buddha sareng sadaya makhluk sentien anu sanés tapi ekspresi hiji pikiran. Henteu aya nanaon deui. Huang Po
Ngahudangkeun
ujug-ujug kana kanyataan yén Pikiran Anjeun sorangan nyaéta Buddha, yén
henteu aya anu dicapai atanapi hiji saur anu kedah dilakukeun. Ieu Cara
Anu Luhur. Huang Po
Kalayan kecap Buddha nawiskeun bebeneran
ieu: Benci henteu pernah liren ku hate tapi ku cinta sorangan tiasa
disageurkeun. Jack Kornfield
Hormat Budha sareng para déwa tanpa taroskeun ka pitulungna. Miyamoto Musashi
Bahkan
budd henteu hoyong saha waé anjeunna nuturkeun. Malahan pangpayunna
pangageungna teu tiasa masihan anjeun hiji paréntah. Aranjeunna ningali
anjeun unik pisan anjeun, aranjeunna ningali kabébasan anjeun janten
unik anu unik pikeun anjeun. Piraku
Ngan dua hal alit: semedi
sareng let-go. Émut dua kecap konci ieu: semedi sareng pasrah. Semedi
bakal nyandak anjeun, sareng pasrah bakal nyandak anjeun sadayana.
Sareng ieu sadaya agama. Dina dua kecap ieu Buddha ngagaduhan condong
kana hakekat agama. Piraku
Teu aya kabutuhan pikeun Pangéran!
Upami anjeun hoyong tapa anjeun tiasa tapa tanpa Gusti. Buddha meditasi
tanpa gusti; anjeunna henteu percanten ka Allah. Piraku
A Buddha nyaéta Buddha, Kresna mangrupikeun Kresna, sareng anjeun ogé. Piraku
Anjeunna
ngajarkeun kautamaan, émut, sareng hikmah. Di handap ieu mangrupikeun
tilu pilar prakték Budha, ogé sumur sumur kabiasaan sapopoé, kamekaran
psikologis, sareng realisasi spiritual. Rick Hanson
Upami anjeun teu tiasa sujud kana Buddha, anjeun moal tiasa janten Buddha. Éta sombong. Shunryu Suzuki
Buddha
nyebatkeun aya dua jinis penderitaan: jenis anu ngabalukarkeun langkung
sangsara sareng jinis anu ngeureunkeun sangsara. Terry Tempest Williams
Anjeun
kedah gaduh kayakinan yén anjeun ngagaduhan kapasitas janten Buddha,
kapasitas transformasi sareng penyembuhan. Thich Nhat Hanh
Bagian 5. Tanda Agama Buddha sareng Zen Tanda kutip
Lalaki kakurangan ngan kusabab anjeunna nyandak sacara serius naon dewa anu dilakukeun pikeun senang. Alan Watts
Hiji-hijina
hal anu pamustunganana nyata ngeunaan perjalanan anjeun nyaéta léngkah
anu anjeun lakukeun dina momen ieu. Éta sadayana kantos aya. Alan Watts
Sagalana di modifikasi, kalebet moderasi. Paribasa Budha
Belajar
ngantepkeun kudu dilenyepan sateuacan diajar diajar. Hirup kudu keuna,
teu dibébas. Anjeun kedah bersantai, ngantepkeun éta lumangsung dina
waktos anu sanés, sareng anu sanésna teraskeun sareng éta. Ray Bradbury
Sanaos
hal-hal anu henteu ngabéréskeun jalan anu anjeun ngarepkeun, ulah
resepkeun atanapi pasihkeun. Hiji anu terus maju bakal meunang di
tungtungna. Daisaku Ikeda
Upami urang diajar ngabuka haté
urang, saha waé, kaasup jalma anu nyababkeun urang gélo, tiasa janten
guru urang. Pema Chödrön
Kasadaran mangrupikeun agén anu paling hébat pikeun robahan. Huang Po
Zen teu ngagaduhan usaha sareng ideu. Suzuki Roshi
Kami
henteu bakal nganggo bunderan, kami nuju ka luhur. Jalur mangrupikeun
spiral; urang parantos naek sabaraha léngkah. Hermann Hesse
Rahasia
Budha nyaéta ngaleungitkeun sagala pamendak, sadaya konsep, supados
kabeneran ngagaduhan kasempetan nembus, pikeun ngémutan sorangan. Thich
Nhat Han
Upami anjeun hoyong ngarobih dunya, mimitian ku jalma anu salajengna anu datang ka anjeun anu butuh. Maezumi Roshi
Kami di dieu pikeun ngahudangkeun tina ilusi urang tina pisahkeun. Martin Luther King Jr
Nalika
anjeun ngalakukeun hiji hal, anjeun kedah nyéépkeun diri anjeun
lengkep, sapertos bonfire anu saé, teu aya nyauran diri anjeun. Eckhart
Tolle
Dimana wae anjeun, janten aya sadayana. Eckhart Tolle
Ukur leungeun anu ngahapus tiasa nyerat hal anu leres. Meister Eckhart
Ngubaran unggal momen anu terakhir anjeun. Éta henteu nyiapkeun pikeun hal anu sanés. Shunryu Suzuki
Bagian 6. Pangarang Sarua Pikeun Buddha Ngeunaan Asih, Damai, Hikmah Sareng Kabagjaan
Thich Nhat Hanh
Ngénggalan
masihan kabébasan, sareng kabébasan mangrupikeun hiji-hijina kaayaan
kabagjaan. Upami, dina haté urang, urang tetep nunjukeun naon waé -
amarah, kahariwang, atanapi hartos - urang moal tiasa bébas. Thich Nhat
Hanh
Upami dina kahirupan urang sapopoé urang tiasa seuri,
upami urang tiasa damai sareng bagja, henteu ngan ukur urang, tapi dulur
bakal kauntungan tina éta. Ieu anu paling dasar tina dasar perdamaian.
Thich Nhat Hanh
Jéntré tiasa hirup bahagia di dieu sareng
ayeuna. Janten seueur kaayaan kabagjaan anu sayogi - langkung ti cukup
pikeun anjeun bagja ayeuna. Anjeun teu kedah ngajalankeun kana waktos
kahareup supados langkung seueur. Thich Nhat Hanh
Bodhidharma
Sadaya terang jalan; sababaraha anu sabenerna leumpang éta. Bodhidharma
Kapasitas
pikiran teu aya watesna, sareng wujudna teu sampurna. Ningali bentuk
nganggo panon anjeun, dédéngéan ku ceuli anjeun, bau bau kalayan irung
anjeun, nyobian rasa kalayan lidah anjeun, unggal gerakan atanapi
kaayaan mangrupikeun pikiran anjeun. Bodhidharma
Neangan mangrupikeun sangsara. Pikeun néang nanaon anu seueur. Bodhidharma
Confucius
Kamulyaan pangageungna urang henteu kantos ragrag, tapi dina naékna unggal waktos urang murag. Confucius
Henteu janten masalah kumaha lalaunan anjeun angkat selagi anjeun teu eureun. Confucius
Ngan ukur lalaki anu paling wijaksana sareng bodo henteu kantos robih. Confucius
Dalai Lama Kudu bageur sabisana. Salawasna mungkin. Dalai Lama
Émut yén hubungan anu pangsaéna mangrupikeun kasaimbangan anjeun saling ngalegaan kabutuhan silih. Dalai Lama
Agama kuring basajan pisan. Agama kuring mangrupikeun kahadéan. Dalai Lama
Lao Tzu
Alam henteu puguh, acan sadayana dilaksanakeun. Lao Tzu
Ngadalikeun batur mangrupikeun kakuatan. Nguasai diri anjeun mangrupikeun kakawasaan anu leres. Lao Tzu
Plato
Lalaki wicaksana pikeun ngobrol sabab gaduh hiji hal pikeun nyarios; jelema bodo, sabab kudu ngucapkeun hiji hal. Plato
Kami gampang ngampura murangkalih anu sieun ka gelap; tragedi nyata kahirupan nyaéta nalika lalaki sieun terang. Plato
Anjeun tiasa mendakan langkung seueur ngeunaan jalma dina sajam maén tinimbang dina sataun paguneman. Plato
Aristotle
Ngenalkeun diri anjeun mangrupikeun awal sadaya hikmah. Aristotle
Kabagjaan gumantung kana diri urang sorangan. Aristotle
Ngadidikkeun pikiran tanpa ngajarkeun haté sanés atikan pisan. Aristotle
Jiddu Krisnamurti
Henteu aya ukuran kaséhatan supados tiasa disaluyukeun deui ka masarakat anu gering pisan. Jiddu Krisnamurti
Upami anjeun ngawitan ngartos naon anu anjeun henteu nyobian ngarobih, maka naon anu anjeun parobihan. Jiddu Krishnamurti
Tradisi janten kaamanan urang, sareng nalika ngalamun aman, éta bakal musnah. Jiddu Krisnamurti
Socrates
Pangetahuan sajati aya dina nyaho yén anjeun teu terang nanaon. Socrates
Anjeunna paling boga saha anu eusina nganggo saeutikna, pikeun eusina mangrupikeun kabeungharan alam. Socrates
Atikan mangrupikeun seuneu, teu ngeusian bejana. Socrates
96) Classical Swahili,Kiswahili cha Classical,
96) Kiswahili cha Classical, Kiswahili cha Classical,
Habari njema kutoka Bure Online NIBBANA mafunzo kutoka KUSHINARA NIBBANA BHUMI PAGODA -PATA KUFANYA MISITU YA MIAKA SANA KAMA MALENGO YA FEDHA Mchanganuo
wa Insight Net - BURE ya Utafiti wa Sheria ya Tipiṭaka Mkondoni na Chuo
Kikuu cha Mazoezi katika lugha 111 za lugha za KIASSI kwa maneno ya
BUDDHA mwenyewe kupitia http://sarvajan.ambedkar.org
Maumivu ni Zawadi Badala ya kuizuia, Jifunze kuikumbatia. Bila maumivu, hakuna ukuaji
huanza sasa unachagua kuruhusu nyingine mtu au tukio kudhibiti hisia zako
Hatuwezi kamwe pata Amani katika ulimwengu wa nje mpaka tufanye Amani na sisi wenyewe
https://wisdomquotes.com/buddha-quotes/
Nukuu 150 za Buddha Ambazo zitakufanya uwe na Hekima (Haraka)
Hakuna hofu kwa mtu ambaye akili yake haijajazwa na tamaa.
Fanya wokovu wako mwenyewe. Usitegemee wengine.
Ikiwa kitu chochote kinafaa kufanya, fanya kwa moyo wako wote. Buddha
Mwanamume
hajaitwa mwenye busara kwa sababu yeye huongea na kuongea tena; lakini
ikiwa ana amani, ana upendo na haogopi basi kwa kweli anaitwa mwenye
busara.
Usitafute mahali patakatifu pa mtu yeyote isipokuwa ubinafsi wako.
Hakuna anayeokoa sisi ila sisi wenyewe. Hakuna anayeweza na hakuna anayeweza. Sisi wenyewe lazima tembea njia.
Ili kuishi maisha yasiyokuwa na ubinafsi, lazima mtu ahesabu kitu kama chake kati ya wingi.
Yote ambayo sisi ni matokeo ya yale ambayo tumewafikiria.
Ikiwa tutashindwa kutunza wengine wanapohitaji msaada, ni nani atakayetutunza?
Mtu anayetenda kwa kweli ana furaha katika ulimwengu huu na zaidi.
Nukuu Bora za Buddha
Toa, hata ikiwa unayo kidogo tu.
Hata kifo haifai kuogopwa na mtu ambaye ameishi kwa busara.
Maji ya njia ya Irrigators; fletchers kunyoosha mishale; seremala wanapiga kuni; wenye busara wenyewe.
Matone kwa kushuka ni sufuria ya maji iliyojazwa. Vivyo hivyo, mtu mwenye busara, akiikusanya kidogo kidogo, hujaza mema.
Zawadi kubwa ni kuwapa watu uamsho wako na mwamko, kushiriki. Lazima iwe kubwa.
Ikiwa ungejua kile ninachojua juu ya nguvu ya kutoa, hautaruhusu chakula kimoja kupita bila kuishiriki kwa njia fulani.
Mzizi wa mateso ni kiambatisho.
Kimya mtu mwenye hasira na upendo. Kimya mtu mwenye tabia mbaya na fadhili. Kimya mnyonge kwa ukarimu. Kimya mwongo na ukweli.
Watu wenye maoni wanazunguka kila wakati wakisumbuana.
Kama vile mwamba mgumu haukufunguliwa na upepo, vivyo hivyo na wenye busara wasiozikwa na sifa au lawama.
Wewe mwenyewe lazima ujitahidi. Wabudhi huelekeza njia tu.
Hakuna kinachoweza kukudhuru kama vile mawazo yako mwenyewe yasivyo.
Tafakari… usichelewe, labda baadaye utajuta.
Afadhali maneno elfu moja, ni neno moja ambalo huleta amani.
Kuelewa ni kuni ya maneno yaliyosemwa vizuri.
Kuacha kufanya maovu, kukuza mema, kutakasa akili: haya ni mafundisho ya Wabudhi.
Furahi katika kutafakari na upweke. Jijulishe mwenyewe, uwe na furaha. Wewe ni mtafuta.
Mara kwa mara fanya leo kile kifanyike. Nani anajua? Kesho, kifo kinakuja.
Kile wewe ni nini umekuwa. Utakavyokuwa ni hivi unachofanya sasa.
Ikiwa unapendekeza kuzungumza kila wakati jiulize, ni kweli, ni muhimu, ni ya fadhili?
Ukikuta hakuna mtu wa kukuunga mkono kwenye njia ya kiroho, tembea peke yako.
Sehemu ya 2: Manukuu ya Buddha ambayo ni… Nukuu za Msukumo za Buddha
Acha, acha. Usiongee. Ukweli wa mwisho sio hata kufikiria.
Sisi ndio tunafikiria. Yote ambayo tunaibuka na mawazo yetu. Kwa mawazo yetu, tunaifanya dunia.
Kama
vile bahari kuu ina ladha moja, ladha ya chumvi, vivyo hivyo fundisho
hili na nidhamu zina ladha moja, ladha ya ukombozi.
Yule
ambaye hayupo tena ndani ya matamanio na kiu kinachoendeleza kuwa;
unawezaje kufuata hiyo iliyoamsha moja, isiyo na track, na ya safu isiyo
na kikomo.
Uvumilivu ni moja wapo ya nidhamu ngumu zaidi, lakini ni kwa yule anayevumilia kwamba ushindi wa mwisho unakuja.
Usiku
ni kwake yeye aliye macho; maili ni ndefu kwake aliye amechoka; maisha
ya mpumbavu ambao hawajui sheria ya kweli ni ya muda mrefu.
Lolote vito vya thamani katika ulimwengu wa mbinguni, hakuna kitu kinachoweza kulinganishwa na mtu ambaye ameamshwa.
Maisha
yetu yameumbwa na akili zetu; tunakuwa kile tunachofikiria. Furaha
inafuata wazo safi kama kivuli ambacho hakiachi kamwe.
Kama
ua mzuri, mzuri kutazama lakini hana harufu mbaya, maneno mazuri hayana
matunda kwa mtu ambaye hafanyi kulingana na wao.
Nadharia
zetu za milele ni za thamani kama vile ni zile ambazo kifaranga ambacho
hakijavunja njia yake kwa njia ya ulimwengu wa nje.
Wazo ambalo limetengenezwa na kuwekwa kwa vitendo ni muhimu zaidi kuliko wazo ambalo linapatikana tu kama wazo.
Walakini maneno mengi matakatifu unayosoma, hata ni yapi unayosema, yatakusaidia nini ikiwa hautachukua hatua juu yao?
Machafuko ni asili katika vitu vyote vilivyojumuishwa. Jitahidi kwa bidii.
Nukuu fupi za Buddha
Ambatisho husababisha mateso.
Watu wote wawe na akili za kufurahi.
Mimi ndiye muujiza.
Jug hujaza kushuka kwa kushuka. Kila mwanadamu ni mwandishi wa afya yake mwenyewe au ugonjwa. Ulimi kama kisu mkali … Huua bila kuchora damu. Njia sio mbinguni. Njia iko moyoni.
Sehemu ya 3. Nukuu za Buddha Kuhusu Maisha, Familia na Urafiki
Kuishi kila kitendo kikamilifu, kana kwamba ni mwisho wako. Sifa inateswa zaidi na waovu kuliko inavyopendwa na nzuri. Hakuna kitu ambacho kipo kabisa peke yako; kila kitu kinahusiana na kila kitu kingine. Usafi au uchafu hutegemea mwenyewe. Hakuna mtu anayeweza kutakasa mwingine. Kusaidia mama na baba, kuthamini mke na mtoto na kuishi maisha rahisi; hii ndio bahati nzuri. Wakati mmoja unaweza kubadilisha siku, siku moja inaweza kubadilisha maisha na maisha moja yanaweza kubadilisha ulimwengu. Yeye anayejua maisha yanapita, hahisi kuvaa au kubomoa, haitaji marekebisho au matengenezo. Rafiki
asiye mpole na mbaya ni lazima aogope kuliko mnyama wa mwituni; mnyama
wa mwituni anaweza kuumiza mwili wako, lakini rafiki mbaya atakuumiza
akili yako. Maneno yoyote ambayo tunasema inapaswa kuchaguliwa kwa utunzaji wa watu watayasikia na kusukumwa nao kwa wema au mgonjwa. Kuwa wavivu ni njia fupi ya kufa na kuwa na bidii ni njia ya maisha; watu wapumbavu ni wavivu, watu wenye busara ni bidii. Ikiwa mtaftaji hampati mwenzi ambaye ni bora au sawa, waache wamalizie kozi ya faragha. Ikiwa tunaweza kuona muujiza wa maua moja wazi, maisha yetu yote yangebadilika.
Buddha Anukuu juu ya Upendo na Shukrani
Upendo wa kweli huzaliwa kutoka kwa ufahamu. Zua upendo usio na mipaka kuelekea ulimwengu wote. Wewe, wewe mwenyewe, kama vile mtu yeyote katika ulimwengu wote, unastahili kupendwa na kupendwa. Tamaa ni kama upendo, usio na uvumilivu wa kucheleweshaji na wapinzani. Upendo ni zawadi ya roho ya ndani ya mtu kwa mwingine ili wote waweze kuwa kamili. Wacha mawazo ya kukumbatia yote kwa viumbe vyote iwe yako. Tutakua
na kukuza ukombozi wa akili kwa fadhili, kuifanya iwe gari yetu,
kuifanya iwe msingi wetu, utulivu wake, tujizoeze wenyewe ndani yake, na
tukamilishe kikamilifu. Chuki haachi kupitia chuki wakati wowote. Chuki hukoma kupitia upendo. Hii ni sheria isiyoweza kubadilika. Yeye apendaye watu 50 ana ole 50; asiyependa hakuna mtu yeyote anayeona ole. Fadhili inapaswa kuwa njia ya asili ya maisha, sio ubaguzi. Ongea hotuba inayopendeza tu, usemi unaokaribishwa. Hotuba, wakati haileti ubaya kwa wengine, ni jambo la kupendeza. Mtu haitwa mtukufu anayedhuru viumbe hai. Kwa kuumiza viumbe hai mtu anaitwa mtukufu. Kujifunza sana na ustadi, kuwa na mafunzo mazuri na kutumia maneno yaliyosemwa vizuri: hii ni bahati nzuri. Kama
vile mama angemlinda mtoto wake wa pekee na maisha yake, vivyo hivyo na
mtu achukue upendo usio na mipaka kwa viumbe vyote. Ndani yake hakuna huruma kwa viumbe hai: kumjua kama mtozaji. Wacha
tuamke na kushukuru, kwa kuwa ikiwa hatukujifunza mengi leo, angalau
tumejifunza kidogo, na ikiwa hatukujifunza kidogo, angalau hatukuwa, na
ikiwa tunakuwa mgonjwa , angalau hatukufa; kwa hivyo, sote tushukuru.
Buddha Anukuu Akili na Kujifundisha Ana uwezo ambaye anafikiria anaweza. Bonyeza kwa tweet
Ni akili ya mtu mwenyewe, sio adui yake au adui, inayompatia njia mbaya.
Furahi kwa utii! Zilinda vizuri mawazo yako!
Kila
kitu ni msingi wa akili, unaongozwa na akili, umeumbwa kwa akili. Ikiwa
unazungumza na kutenda kwa akili iliyochafuliwa, mateso yatakufuata,
kama magurudumu ya ng’ombe hufuata nyayo za ng’ombe.
Hakuna kitu cha kutotii kama akili isiyo na elimu, na hakuna kitu cha utii kama akili iliyo na nidhamu.
Akili
isiyozuiliwa na vagaries ya bahati, kutoka huzuni iliyoachwa, kutoka
kwa uchafu uliosafishwa, kutoka kwa woga uliokombolewa - hii ndio baraka
kubwa zaidi.
Jua kutoka kwa mito kwenye mabwawa na kwenye
visima: zile zilizo katika njia ndogo hutiririka kwa sauti, mtiririko
mkubwa ukiwa kimya. Kile kisichojaa hufanya kelele. Chochote kilichojaa
ni kimya.
Wewe ni mtafuta. Furahiya utunzaji wa mikono yako na miguu yako, maneno yako na mawazo yako.
Waone,
wakizunguka kwa maana yangu, kama samaki kwenye mashimo ya mkondo wa
kavu-na, ukiona hii, huishi bila mgodi, sio kutengeneza kiunga cha
majimbo ya kuwa.
’Kama mimi, ndivyo pia. Kama ilivyo hivi, ndivyo pia mimi. ‘Kuchora kufanana kwako, au kuua au kufanya wengine kuua.
Uzoefu wote hutanguliwa na akili, kuwa na akili kama bwana wao, iliyoundwa na akili.
Ili
kufurahia afya njema, kuleta furaha ya kweli kwa familia ya mtu mmoja,
kuleta amani kwa wote, lazima mtu kwanza nidhamu na kudhibiti akili ya
mtu mwenyewe. Ikiwa mwanamume anaweza kudhibiti akili yake anaweza
kupata njia ya Uamsho na Uelewa, na hekima na nguvu zote zitamjia kwa
kawaida.
Kufanya vibaya kunatokea kwa sababu ya akili. Ikiwa akili imebadilishwa inaweza kufanya ubaya kubaki?
Kile
tulicho leo kinatokana na mawazo yetu ya jana, na mawazo yetu ya sasa
huunda maisha yetu ya kesho: Maisha yetu ndio viumbe vya akili zetu.
Aliyejishinda ni shujaa mkubwa zaidi kuliko yule ambaye ameshinda wanaume elfu mara elfu.
Akili
ya kupita nje inapoibuka wakati akili ya ufikiaji inafikia kikomo chake
na ikiwa mambo yatapatikana katika hali yao ya kweli na muhimu,
michakato yake ya mawazo lazima ipitishwe na rufaa kwa kitivo cha hali
ya juu ya utambuzi.
Sitatazama bakuli la mtu mwingine aliyekusudia kupata kosa: mafunzo yanayopaswa kuzingatiwa.
Ulimwengu
wa nje ni dhihirisho la shughuli za akili yenyewe, na akili huchukua
kama ulimwengu wa nje kwa sababu ya tabia yake ya kubagua na sababu za
uwongo. Mwanafunzi lazima aingie katika tabia ya kuangalia vitu kwa
kweli.
Akili hutangulia majimbo yote ya kiakili. Akili ni mkuu wao; wote wametumika kwa akili.
Ikiwa kwa akili safi mtu huongea au kutenda furaha humfuata kama kivuli chake kisichoondoka.
Buddha Anukuu Akili na Kujifundisha
Ana uwezo ambaye anafikiria anaweza. Ni akili ya mtu mwenyewe, sio adui yake au adui, inayompatia njia mbaya. Furahi kwa utii! Zilinda vizuri mawazo yako! Kila
kitu ni msingi wa akili, unaongozwa na akili, umeumbwa kwa akili. Ikiwa
unazungumza na kutenda kwa akili iliyochafuliwa, mateso yatakufuata,
kama magurudumu ya ng’ombe hufuata nyayo za ng’ombe. Hakuna kitu cha kutotii kama akili isiyo na elimu, na hakuna kitu cha utii kama akili iliyo na nidhamu. Akili
isiyozuiliwa na vagaries ya bahati, kutoka huzuni iliyoachwa, kutoka
kwa uchafu uliosafishwa, kutoka kwa woga uliokombolewa - hii ndio baraka
kubwa zaidi. Jua kutoka kwa mito kwenye mabwawa na kwenye
visima: zile zilizo katika njia ndogo hutiririka kwa sauti, mtiririko
mkubwa ukiwa kimya. Kile kisichojaa hufanya kelele. Chochote kilichojaa
ni kimya. Wewe ni mtafuta. Furahiya utunzaji wa mikono yako na miguu yako, maneno yako na mawazo yako. Waone,
wakizunguka kwa maana yangu, kama samaki kwenye mashimo ya mkondo wa
kavu-na, ukiona hii, huishi bila mgodi, sio kutengeneza kiunga cha
majimbo ya kuwa. ’Kama mimi, ndivyo pia. Kama ilivyo hivi, ndivyo pia mimi. ‘Kuchora kufanana kwako, au kuua au kufanya wengine kuua. Uzoefu wote hutanguliwa na akili, kuwa na akili kama bwana wao, iliyoundwa na akili. Ili
kufurahia afya njema, kuleta furaha ya kweli kwa familia ya mtu mmoja,
kuleta amani kwa wote, lazima mtu kwanza nidhamu na kudhibiti akili ya
mtu mwenyewe. Ikiwa mwanamume anaweza kudhibiti akili yake anaweza
kupata njia ya Ufunuo, na hekima na nguvu zote zitamjia kwa kawaida. Kufanya vibaya kunatokea kwa sababu ya akili. Ikiwa akili imebadilishwa inaweza kufanya ubaya kubaki? Kile
tulicho leo kinatokana na mawazo yetu ya jana, na mawazo yetu ya sasa
huunda maisha yetu ya kesho: Maisha yetu ndio viumbe vya akili zetu.
Aliyejishinda ni shujaa mkubwa zaidi kuliko yule ambaye ameshinda wanaume elfu mara elfu.
Akili
ya kupita nje inapoibuka wakati akili ya ufikiaji inafikia kikomo chake
na ikiwa mambo yatapatikana katika hali yao ya kweli na muhimu,
michakato yake ya mawazo lazima ipitishwe na rufaa kwa kitivo cha hali
ya juu ya utambuzi.
Sitatazama bakuli la mtu mwingine aliyekusudia kupata kosa: mafunzo yanayopaswa kuzingatiwa.
Ulimwengu
wa nje ni dhihirisho la shughuli za akili yenyewe, na akili huchukua
kama ulimwengu wa nje kwa sababu ya tabia yake ya kubagua na sababu za
uwongo. Mwanafunzi lazima aingie katika tabia ya kuangalia vitu kwa
kweli.
Akili hutangulia majimbo yote ya kiakili. Akili ni mkuu wao; wote wametumika kwa akili.
Ikiwa kwa akili safi mtu huongea au kutenda furaha humfuata kama kivuli chake kisichoondoka.
Manukuu ya Buddha Juu ya Furaha na Furaha
Hakuna njia ya furaha: furaha ndio njia.
Furaha inakuja wakati kazi yako na maneno yako yana faida kwako mwenyewe na wengine.
Aliyeamshwa
na ufahamu, anayesisitiza jhana, anapaswa kufurahi msituni, anapaswa
mazoezi ya jhana chini ya mti, akipata kuridhika kwake.
Maelfu
ya mishumaa inaweza kuwashwa kutoka mshumaa mmoja, na uhai wa mshumaa
hautafupishwa. Furaha huwahi kupungua kwa kushirikishwa.
Ni kwa asili ya vitu ambavyo furaha hujitokeza kwa mtu huru na majuto.
Weka moyo wako katika kufanya mema. Fanya tena na tena, na utajawa na shangwe.
Usikae
katika siku za nyuma, usiwe na ndoto ya siku zijazo, zingatia akili
wakati wa sasa. Tazama pia: Vidokezo 10 vya Kuanza kuishi Sasa
Mtu akitenda mema, afanye tena na tena. Acha apate raha ndani yake, kwa maana mkusanyiko wa mema ni wa kupendeza.
Tumeumbwa
na kuumbwa na mawazo yetu. Wale ambao akili zao zinaundwa na fikira
zisizo na ubinafsi hupa furaha wanaposema au kutenda. Furaha inawafuata
kama kivuli kisicho waacha.
Nukuu Na Buddha Juu ya Kutafakari na Kiroho
Kama vile mshumaa hauwezi kuwaka bila moto, wanadamu hawawezi kuishi bila maisha ya kiroho.
Kuangalia sana maisha kama ilivyo katika wakati huu huu, mtaftaji anakaa katika utulivu na uhuru.
Tafakari
huleta hekima; ukosefu wa upatanishi huacha ujinga. Jua vizuri
kinachokuongoza mbele na kile kinachokuzuia, na uchague njia
inayokuongoza kwenye hekima.
Chochote mtawa anaendelea kufuata na mawazo yake na kutafakari, hiyo inakuwa mwelekeo wa ufahamu wake.
Nukuu na Buddha Juu ya Amani, Msamaha Na Kuruhusu
Jifunze kabisa kupata amani.
Hakika,
sage aliyezimishwa kabisa anakaa kwa raha kwa kila njia; hakuna hamu ya
akili inamfuata ambaye moto wake umechoka, amenyimwa mafuta.
Viambatisho vyote vimekatwa, moyo umeongozwa kutoka kwa maumivu;
utulivu, anakaa kwa urahisi kabisa. Akili imepata njia ya amani.
Yeye
anayekaa peke yake, analala peke yake, na hutembea peke yake, ambaye ni
mzito na anajisimamia peke yake, atafurahiya kuwa peke yake msitu.
Wale ambao hawana mawazo ya kukasirika hakika hupata amani.
Nukuu na Buddha Juu ya Hekima na Sifa
Mpumbavu anayejua yeye ni mpumbavu ni mwenye busara zaidi.
Chochote ambacho asili ya kuamka ina asili ya kukomesha.
Umoja unaweza tu kudhihirishwa na Binary. Umoja yenyewe na wazo la Umoja tayari tayari mbili.
Je!
Ni tabia gani inayofaa kwa mwanamume au mwanamke katikati ya ulimwengu
huu, ambapo kila mtu ameshikamana na kipande chake cha uchafu? Ni salamu
gani inayofaa kati ya watu wanapopita kila mmoja katika mafuriko haya?
Unapokuwa ukijitunza, unaangalia wengine. Wakati wa kutunza wengine, unajiangalia.
Wala
mtu asipate kosa kwa wengine; wasiruhusu mtu kuona zoezi na tume za
wengine. Lakini mtu afanye matendo yake mwenyewe, yakifanywa na
yasifanywe.
Bwana wa kweli anaishi kwa ukweli, kwa wema na kizuizi, sio vurugu, kiasi na usafi.
Tenda
kwa neno au tendo. Kula na wastani. Uishi moyoni mwako. Tafuta ufahamu
wa hali ya juu. Jifunze mwenyewe kulingana na sheria. Hii ni mafundisho
rahisi ya walioamka.
Maisha ni kama kamba ya kinubi, ikiwa
imetungwa sana haitacheza, ikiwa ni wazi sana hutegemea, mvutano ambao
hutoa sauti nzuri ya katikati.
Usiamini kitu chochote kwa sababu
tu umeisikia. Usiamini katika kitu chochote kwa sababu tu husemwa na
kunaswa na wengi. Usiamini kitu chochote kwa sababu kinapatikana
kimeandikwa katika vitabu vyako vya dini. Usiamini katika kitu chochote
kwa mamlaka ya waalimu wako na wazee. Usiamini katika mila kwa sababu
imekabidhiwa kwa vizazi vingi. Lakini baada ya uchunguzi na uchambuzi,
ukigundua kuwa kitu chochote kinakubaliana na sababu na kinafaa uzuri na
faida ya moja na yote, basi ukubali na ujitekeleze.
Kama vile
hazina hufunuliwa kutoka ardhini, hivyo wema unaonekana kutoka kwa
matendo mema, na hekima inaonekana kutoka kwa akili safi na ya amani.
Kutembea salama kupitia maze ya maisha ya mwanadamu, mtu anahitaji
mwangaza wa hekima na mwongozo wa wema.
Wenye busara waliitengeneza hotuba na mawazo yao, kuinyunyiza kama nafaka inafunuliwa kwa ungo.
Sifa, kama Muses, huonekana kila wakati kwenye vikundi. Kanuni nzuri hajawahi kupatikana peke yako katika matiti yoyote.
Nukuu na Buddha On Kamma Na Nibbana akiimba na video
Mtu
ambaye amejitayarisha kwenye gari la Bodhisattva anapaswa kuamua kwamba
‘lazima niongoze viumbe vyote kwa nirvana, katika ulimwengu huo wa
nirvana ambao hauacha chochote nyuma’. Je! Ni nini ulimwengu huu wa
nirvana ambao hauacha chochote nyuma?
Nukuu na Buddha Mabadiliko, Kukosa na Kuteseka
Hakuna kitu ni milele isipokuwa mabadiliko.
Hakuna moto kama shauku, hakuna papa kama chuki, hakuna mtego kama upumbavu, hakuna kijito kama uchoyo.
Wote zamani na sasa, ni mateso tu ambayo mimi kuelezea, na kukomesha mateso.
Yeyote
anayeweza kuzuia hasira yake mara tu inapoibuka, kama kichocheo
kinachokamilika kwa wakati atakachunguza sumu ya nyoka ambayo inaenea
haraka, - mtawa kama huyo hupeana hapa na nje, kama vile nyoka huangazia
ngozi yake iliyochoka.
Wale wote walio na uzima waokolewe kutoka kwa shida.
Ni
rahisi kuona makosa ya wengine, lakini ni ngumu kuona makosa ya mtu
mwenyewe. Mtu anaonyesha makosa ya wengine kama makapi yaliyopeperushwa
upepo, lakini mtu hujificha makosa yake mwenyewe kama anayecheza kamari
aficha kete yake.
Buddha Anukuu juu ya Hofu
Zile zilizoambatanishwa na wazo ‘mimi’ na kutazama ulimwengu unadhalilisha watu.
Hakuna
kitu cha kutisha zaidi kuliko tabia ya shaka. Shaka hutenganisha watu.
Ni sumu inayotenganisha urafiki na kuvunja uhusiano wa kupendeza. Ni
mwiba ambao hukasirisha na kuumiza; ni upanga unaua.
Wanaume, wakiongozwa na kiu, wanakimbia kama hare ya kung’atwa; Basi, acheni tufukuze kiu, kwa kujitahidi kujishukia mwenyewe.
Wakati
mtu ana hisia ya kutopenda uovu, wakati mtu anahisi utulivu, mtu
anafurahi kusikiliza mafundisho mazuri; wakati mtu ana hisia hizi na
anathamini, mtu hana hofu.
Papo hapo tunahisi hasira tayari tumeshaacha kupigania ukweli, na tumeanza kujipigania wenyewe.
Buddha Anukuu juu ya Hasira na Wivu
Hutaadhibiwa kwa hasira yako, utaadhibiwa na hasira yako.
Vaa ego yako kama vazi linalofaa huru.
Wengine hawaelewi kuwa lazima tife, lakini wale wanaotambua hii hutatua malumbano yao.
Wote
hutetemeka kwa jeuri; wote huogopa kifo. Kuweka mwenyewe badala ya
mwingine, mtu haipaswi kujiua au kusababisha mwingine kuua.
Sina ubishi na ulimwengu; badala yake ni ulimwengu ambao ubishani na mimi.
Wanalaumu
wale ambao hukaa kimya, wanawalaumu wale ambao huzungumza mengi,
wanawalaumu wale wanaosema kwa kiasi. Hakuna mtu ulimwenguni ambaye
hataumiwa.
Wale ambao hushikilia mawazo na maoni wanazunguka ulimwenguni wakiwachukiza watu.
Mtu yeyote ambaye hajishughulishi na mtu aliyekasirika anapambana vita ngumu kushinda.
Hasira
haitaangamia kwa muda mrefu kama mawazo ya chuki yanakumbukwa akilini.
Hasira zitatoweka mara tu mawazo ya chuki yakisahau.
Usichukue zaidi yale uliyopokea, wala wivu ya wengine. Yeye anayeona wivu wengine hawapati amani ya akili.
Buddha Anukuu juu ya Mafanikio, uvumilivu na Nguvu
Wala moto au upepo, kuzaliwa au kifo haiwezi kufuta matendo yetu mema.
Ikiwa utapata mkosoaji mwenye busara kuashiria makosa yako, mfuate kama vile ungekuwa mwongozo wa hazina iliyofichwa.
Kama
tembo katika uwanja wa vita anayezuia mishale iliyopigwa kutoka kwa
pinde pande zote, vivyo hivyo nitavumilia unyanyasaji.
Sifa
na lawama, faida na hasara, raha na huzuni huja na kwenda kama upepo.
Kuwa na furaha, pumzika kama mti mkubwa katikati yao wote.
Kwa kujitenga liko shida kuu ulimwenguni; kwa huruma iko nguvu ya kweli ya ulimwengu.
Kuwa
taa kwako. Kuwa kimbilio lako mwenyewe. Usitafute mwingine. Vitu vyote
lazima kupita. Jitahidi kwa bidii. Usikate tamaa.
Ni bora
kuishi siku moja ukiona kuongezeka na kuanguka kwa mambo kuliko kuishi
miaka mia moja bila kuona kupanda na kuanguka kwa mambo.
Ikiwa haubadilishi mwelekeo, unaweza kuishia ambapo unaelekea.
Nukuu za Buddha Kwenye Afya
Afya ni zawadi nzuri zaidi, kuridhika utajiri mkubwa zaidi, uaminifu uhusiano bora. Buddha
Kuweka mwili katika afya njema ni jukumu… sivyo hatutaweza kuweka akili zetu kuwa safi na wazi.
Bila maisha ya kiafya sio maisha; ni hali ya kula na kuteseka tu - picha ya kifo.
Siri
ya afya kwa akili na mwili sio kuomboleza zamani, sio kuwa na wasiwasi
juu ya siku zijazo, sio kutarajia siku zijazo, lakini kuishi wakati huu
kwa busara na kwa bidii. Buddha Anukuu juu ya Ukweli
Buddha Anukuu juu ya Ukweli
Wale ambao wameshindwa kushughulikia kweli wamekosa kusudi la kuishi.
Fundisha
ukweli huu wa tatu kwa wote: Moyo wa ukarimu, hotuba ya fadhili, na
maisha ya huduma na huruma ni vitu ambavyo vinasasisha ubinadamu.
Kuna makosa mawili ambayo mtu anaweza kutengeneza njiani kwenda kwenye ukweli… sio kwenda njia yote, na sio kuanza.
Wanyenyekevu
wanasema kwamba kinachozungumziwa ni bora; pili, kwamba mtu anapaswa
kusema yaliyo sawa, sio yasiyofaa; tatu, ni ya kufurahisha na sio
kufurahisha; Nne, ukweli ni nini, sio uwongo.
Shinda mwenye hasira kwa kutokasirika; kushinda waovu kwa wema; kushinda mshindo kwa ukarimu, na mwongo kwa kusema ukweli.
Vitu vitatu haziwezi kufichwa kwa muda mrefu: jua, mwezi, na ukweli.
Sehemu ya 4. Manukuu Kuhusu Buddha
Ikiwa unatumia akili yako kutafuta Buddha, hautaona Buddha. Bodhidharma
Na Buddha ni mtu ambaye huru: bila mipango, hana wasiwasi. Bodhidharma
Unapotafuta Buddha mahali pengine, hautaona kuwa akili yako mwenyewe ndiye Buddha. Bodhidharma
Buddha inamaanisha ufahamu, mwamko wa mwili na akili ambazo huzuia uovu kutokea kwa vile vile. Bodhidharma
Wabudhi hawafanyi mazoezi ya upuuzi. Bodhidharma
Buddha ni mtu ambaye hupata uhuru kwa bahati nzuri na mbaya. Bodhidharma
Wabudha hutembea kwa uhuru kupitia kuzaliwa na kifo, wakionekana na kutoweka kwa utashi. Bodhidharma
Lakini watu waliopotoka hawatambui kuwa akili zao wenyewe ni Buddha. Wanaendelea kutafuta nje. Bodhidharma
Kupata Buddha unachotakiwa kufanya ni kuona asili yako. Bodhidharma
Hakuna
mtu anayeweza kutulazimisha kubadilisha akili zetu, hata Buddha. Lazima
tufanye hivyo kwa hiari. Kwa hivyo Buddha alisema, ‘Wewe ni bwana wako
mwenyewe’. Dalai Lama
Rangi ya milima ni mwili wa Buddha; sauti ya maji ya bomba ni hotuba yake kuu. Dogen
yeye Buddha na viumbe vyote vyenye adili sio chochote lakini maneno ya akili moja. Hakuna kingine. Huang Po
Kuamsha
ghafla kwa ukweli kwamba Akili yako mwenyewe ndiye Buddha, kwamba
hakuna kitu kinachopatikana au hatua moja kufanywa. Hii ndio Njia Kuu.
Huang Po
Maneno ya Buddha hutoa ukweli huu: chuki haachi kamwe kwa chuki lakini kwa upendo pekee huponywa. Jack Kornfield
Heshimu Buddha na miungu bila kutegemea msaada wao. Miyamoto Musashi
Hata
buddha hataki mtu yeyote amfuate. Hata mabwana wakubwa hawawezi kukupa
amri moja. Wanakuona kipekee wewe, wanaona uhuru wako kuwa hivyo kipekee
kwako. Osho
Vitu viwili tu vidogo: kutafakari na kuacha.
Kumbuka maneno haya mawili muhimu: kutafakari na kujisalimisha. Tafakari
itakuchukua, na kujisalimisha itakuchukua kwa yote. Na hii ndio dini
nzima. Kati ya maneno haya Buddha amepitisha kiini chote cha dini. Osho
Hakuna
haja ya Mungu! Ikiwa unataka kutafakari unaweza kutafakari bila Mungu.
Buddha alitafakari bila Mungu; hakuamini Mungu. Osho
Buddha ni Buddha, Krishna ni Krishna, na wewe ni wewe. Osho
Alifundisha
wema, utafakariji, na hekima. Hizi ndizo nguzo tatu za mazoezi ya
Wabudhi, pamoja na visima vya ustawi wa kila siku, ukuaji wa
kisaikolojia, na utambuzi wa kiroho. Rick Hanson
Ikiwa huwezi kuinama kwa Buddha, huwezi kuwa Buddha. Ni kiburi. Shunryu Suzuki
Buddha
anasema kuna aina mbili za mateso: aina ambayo husababisha mateso zaidi
na aina ambayo hukomesha mateso. Terry Jumba la Williams
Unahitaji kuwa na ujasiri kuwa unayo uwezo wa kuwa Buddha, uwezo wa mabadiliko na uponyaji. Thich Nhat Hanh
Sehemu ya 5. Ubudhuli na Nukuu za Zen
Mwanadamu huteseka kwa sababu anachukua kwa uzito yale ambayo miungu alifanya kwa kufurahisha. Alan Watts
Kitu
pekee ambacho hatimaye ni halisi juu ya safari yako ni hatua ambayo
unachukua wakati huu. Hiyo ndiyo yote ambayo imewahi kutokea. Alan Watts
Kila kitu kwa wastani, pamoja na wastani. Wabudhi akisema
Kujifunza
kuacha lazima kujifunza kabla ya kujifunza kupata. Maisha yanapaswa
kuguswa, sio kushonwa. Lazima upumzika, uiruhusu itoke wakati mwingine,
na kwa wengine kusonga mbele nayo. Ray Bradbury
Hata kama
mambo hayajafanyika kwa njia uliyotarajia, usifadhaike au kukata tamaa.
Mtu anayeendelea kusonga mbele atashinda mwishowe. Daisaku Ikeda
Ikiwa tunajifunza kufungua mioyo yetu, mtu yeyote, pamoja na watu wanaotudanganya, anaweza kuwa mwalimu wetu. Pema Chödrön
Uhamasishaji ni wakala mkubwa zaidi wa mabadiliko. Huang Po
Zen haina biashara na maoni. Suzuki Roshi
Kuelewa kila kitu ni kusamehe kila kitu. Osho
Hatuendi kwenye miduara, tunakwenda juu zaidi. Njia ni ond; tayari tumepanda hatua nyingi. Hermann Hesse
Siri ya Ubuddha ni kuondoa maoni yote, dhana zote, ili ukweli upate nafasi ya kupenya, kujifunua. Thich Nhat Han
Ikiwa unataka kubadilisha ulimwengu, anza na mtu anayefuata ambaye anakuja kwako akiwa na uhitaji. Maezumi Roshi
Tuko hapa kuamsha kutoka kwa udanganyifu wetu wa kujitenga. Martin Luther King Jr
Wakati wa kufanya kitu, unapaswa kujiwasha moto kabisa, kama moto mzuri, bila kuacha athari yoyote. Tolle ya Eckhart
Popote ulipo, uwe huko kabisa. Tolle ya Eckhart
Ni mkono tu ambao unafuta ndio unaweza kuandika kitu cha kweli. Meister Eckhart
Tibu kila wakati kama mwisho wako. Sio kujiandaa kwa kitu kingine. Shunryu Suzuki
Sehemu ya 6. Waandishi sawa na Buddha Kuhusu Upendo, Amani, Hekima na Furaha
Thich Nhat Hanh
Kuacha
kwenda kunatupa uhuru, na uhuru ndio hali pekee ya furaha. Ikiwa, ndani
ya mioyo yetu, bado tunashikilia kitu chochote - hasira, wasiwasi, au
mali - hatuwezi kuwa huru. Thich Nhat Hanh
Ikiwa katika
maisha yetu ya kila siku tunaweza kutabasamu, ikiwa tunaweza kuwa na
amani na furaha, sio sisi tu, lakini kila mtu atafaidika nayo. Hii ndio
aina ya msingi kabisa ya kazi ya amani. Thich Nhat Hanh
Inawezekana
kuishi kwa furaha katika hapa na sasa. Hali nyingi za furaha
zinapatikana - zaidi ya kutosha kwako kuwa na furaha sasa. Sio lazima
kukimbia kwenye siku zijazo ili kupata zaidi. Thich Nhat Hanh
Bodhidharma
Wote wanajua njia; wachache hutembea. Bodhidharma
Uwezo
wa akili hauna kikomo, na udhihirisho wake hauwezekani. Kuona fomu na
macho yako, kusikia sauti na masikio yako, harufu ya kunukia na pua
yako, kuonja ladha na ulimi wako, kila harakati au jimbo ni akili yako
yote. Bodhidharma
Kutafuta ni kuteseka. Kutafuta chochote ni neema. Bodhidharma
Confucius
Utukufu wetu mkuu sio katika kuanguka kamwe, lakini katika kuongezeka kila wakati tunapoanguka. Confucius
Haijalishi unakwenda polepoleje hadi usisimame. Confucius
Ni watu wenye busara na wajinga zaidi ya wanaume ambao hawabadiliki. Confucius
Dalai Lama Kuwa mwenye fadhili kila inapowezekana. Inawezekana kila wakati. Dalai Lama
Kumbuka kuwa uhusiano bora ni moja ambayo upendo wako kwa kila mmoja unazidi hitaji la mwenzako. Dalai Lama
Dini yangu ni rahisi sana. Dini yangu ni fadhili. Dalai Lama
Lao Tzu
Asili haina haraka, bado kila kitu kinakamilika. Lao Tzu
Afya
ndio milki kubwa zaidi. Kuridhika ni hazina kubwa zaidi. Kujiamini ni
rafiki mkubwa zaidi. Kutokuwa mtu ni furaha kuu. Lao Tzu
Kuwajua wengine ni nguvu. Kujiendesha ni nguvu ya kweli. Lao Tzu
Plato
Wanaume wenye busara huongea kwa sababu wana kitu cha kusema; wapumbavu, kwa sababu wanalazimika kusema kitu. Plato
Tunaweza kumsamehe kwa urahisi mtoto anayeogopa giza; janga la kweli la maisha ni wakati wanaume wanaogopa nuru. Plato
Unaweza kugundua mengi juu ya mtu katika saa ya kucheza kuliko mwaka wa mazungumzo. Plato
Aristotle
Kujitambua ni mwanzo wa hekima yote. Aristotle
Furaha inategemea sisi wenyewe. Aristotle
Kuelimisha akili bila kuelimisha moyo sio elimu hata kidogo. Aristotle
Jiddu Krisnamurti
Si kipimo cha afya kubadilishwa vizuri kwa jamii yenye wagonjwa. Jiddu Krisnamurti
Ikiwa utaanza kuelewa ni nini bila kujaribu kuibadilisha, basi kile unapitia ni mabadiliko. Jiddu Krishnamurti
Mila inakuwa usalama wetu, na wakati akili iko salama iko katika kuoza. Jiddu Krisnamurti
Jamii
Ujuzi wa kweli upo katika kujua kuwa hujui chochote. Jamii
Yeye ni tajiri zaidi ambaye aridhika na mdogo, kwa maana yaliyomo ni utajiri wa asili. Jamii
Elimu ni kung’aa kwa moto, sio kujaza chombo. Jamii
97) Classical Swedish-Klassisk svensk,
97) Klassisk svensk-klassisk svensk,
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https://wisdomquotes.com/buddha-quotes/
150 Buddha-citat som kommer att göra dig klokare (snabb)
Det finns ingen rädsla för en vars sinne inte är fylld med önskningar.
Träna din egen frälsning. Förlita dig inte på andra.
Om det är värt att göra, gör det av hela ditt hjärta. Buddha
En
man kallas inte klok eftersom han pratar och pratar igen; men om han är
fredlig, kärleksfull och orädd, kallas han i sanning klok.
Leta inte efter en fristad i någon utom dig själv.
Ingen räddar oss utan oss själva. Ingen kan och ingen får. Vi måste själva gå vägen.
För att leva ett rent osjälviskt liv måste man inte räkna något som sitt eget mitt i överflöd.
Allt vi är är resultatet av vad vi har tänkt.
Om vi inte klarar av andra när de behöver hjälp, vem kommer att se efter oss?
En som agerar på sanning är glad i denna värld och utanför.
De bästa Buddha-citaten
Ge, även om du bara har lite.
Även döden är inte att frukta av en som har levt klokt.
Irrigatorer kanalvatten; fletchers räta ut pilar; snickare böjer trä; de kloka mästaren själva.
Drop för droppe är vattenpannan fylld. Likaså fyller den kloka mannen, som samlar det lite efter lite, sig med gott.
Den största gåvan är att ge människor din uppvaknande medvetenhet, att dela den. Det måste vara det största.
Om du visste vad jag vet om kraften i att ge, skulle du inte låta en enda måltid passera utan att dela den på något sätt.
Rotens lidande är vidhäftning.
Tyst
den arga mannen med kärlek. Tyst den illmodiga mannen med vänlighet.
Tyst elendigheten med generositet. Tyst ljigen med sanning.
Människor med åsikter går bara runt och stör varandra.
Även som en fast sten inte skakas av vinden, så är de kloka inte skakade av beröm eller skylt.
Du måste själv sträva efter. Buddhaerna pekar bara vägen.
Ingenting kan skada dig så mycket som dina egna tankar är obevakade.
Meditera … inte försena, så att du inte ångrar det senare.
Bättre än tusen ihåliga ord är ett ord som ger fred.
Förståelse är kärnveden för vältalade ord.
Sluta att göra ont, odla det goda, rena sinnet: detta är Buddhas undervisning.
Glädje i meditation och ensamhet. Komponera dig själv, var lycklig. Du är en sökande.
Gör hårt i dag vad som måste göras. Vem vet? I morgon kommer döden.
Vad du är är vad du har varit. Vad du kommer att vara är vad du gör nu.
Om du föreslår att prata alltid fråga dig själv, är det sant, är det nödvändigt, är det snäll?
Om du inte hittar någon som stöder dig på den andliga vägen, gå ensam.
Del 2. Buddha-citat som ÄR … Inspirerande Buddha-citat
Stopp stopp. Prata inte. Den ultimata sanningen är inte ens att tänka.
Vi är vad vi tror. Allt vi är uppstår med våra tankar. Med våra tankar skapar vi världen.
Precis
som det stora havet har en smak, smaken av salt, så har också denna
lärdom och disciplin en smak, smaken av befrielse.
Den i
vilken inte längre finns den sug och törst som föredrar att bli; hur kan
du spåra den uppvaknade en, spårfri och av obegränsad räckvidd.
Uthållighet är en av de svåraste disciplinerna, men det är den som uthärdar att den slutliga segern kommer.
Lång
är natten för den som är vaken; lång är en mil för honom som är trött;
Långt är liv för de dumma som inte känner den verkliga lagen.
Oavsett vilken värdefull juvel det finns i de himmelska världarna, det finns inget som kan jämföras med en som är väckt.
Vårt liv formas av vårt sinne; vi blir vad vi tror. Joy följer en ren tanke som en skugga som aldrig lämnar.
Som en fin blomma, vacker att titta på men utan doft, är fina ord fruktlösa hos en man som inte agerar i enlighet med dem.
Våra teorier om det eviga är lika värdefulla som de som en brud som inte har gått igenom sitt skal kan bilda omvärlden.
En idé som utvecklas och genomförs är viktigare än en idé som bara finns som en idé.
Men hur många heliga ord du läser, hur många du än talar, vad kommer de att göra om du inte agerar på dem?
Kaos är inneboende i alla sammansatta saker. Sträva efter med omsorg.Korta buddha citat
Fästning leder till lidande.
Må alla varelser ha glada sinnen.
Jag är underet.
En kanna fyller droppe för droppe. Varje människa är författaren till sin egen hälsa eller sjukdom. Tungen som en vass kniv … Dödar utan att dra blod. Vägen är inte på himlen. Vägen ligger i hjärtat.
Del 3. Buddha citat om liv, familj och vänskap
Lev varje handling fullständigt, som om det var din sista. Dyggen förföljs mer av de ogudaktiga än den älskas av det goda. Ingenting existerar någonsin helt ensamt; allt är i förhållande till allt annat. Renhet eller orenhet beror på sig själv. Ingen kan rena en annan. Att stödja mor och far, att vårda hustru och barn och att ha ett enkelt försörjning; detta är lyckan. Ett ögonblick kan förändra en dag, en dag kan förändra ett liv och ett liv kan förändra världen. Hon som vet att livet flyter, känner inget slitage eller behöver inte reparera eller reparera. En
otillbörlig och ond vän är mer att frukta än ett vilddjur; ett vilddjur
kan såra din kropp, men en ond vän kommer att lindra ditt sinne. Oavsett
vilka ord vi uttalar bör väljas med omsorg för människor kommer att
höra dem och påverkas av dem för gott eller sjukt. Att vara ledig
är en kort väg till döden och att vara flitig är ett sätt att leva;
dumma människor är lediga, kloka människor är flitiga. Om en sökande inte hittar en följeslagare som är bättre eller lika, låt dem beslutsamt gå en ensam kurs. Om vi kunde se mirakel med en enda blomma tydligt skulle hela vårt liv förändras.
Buddha citat om kärlek och tacksamhet
Sann kärlek är född från förståelse. Strål ut gränslös kärlek till hela världen. Du själv, lika mycket som någon i hela universum, förtjänar din kärlek och tillgivenhet. Ambition är som kärlek, otålig både med förseningar och rivaler. Kärlek är en gåva av ens inre mest själ till en annan så att båda kan vara hel. Låt allomfattande tankar för alla varelser vara dina. Vi
kommer att utveckla och kultivera sinnets frigörelse genom
kärleksfullhet, göra det till vårt fordon, göra det till vår bas,
stabilisera det, utöva oss själva i det och fullständigt fullfölja det. Hat upphör inte med hat när som helst. Hat upphör genom kärlek. Detta är en oföränderlig lag. Den som älskar 50 personer har 50 elände; den som älskar ingen har inga elände. Vänlighet bör bli det naturliga sättet att leva, inte undantaget. Tala bara förtjusande tal, tal som välkomnas. Tal, när det inte ger någon ondska för andra, är en trevlig sak. Man kallas inte ädla som skadar levande varelser. Genom att inte skada levande varelser kallas man ädla. Att vara djupt lärd och skicklig, vara väl tränad och använda väl talade ord: detta är lycka till. Precis
som en mamma skulle skydda sitt enda barn med sitt liv, så låt man till
och med odla en gränslös kärlek till alla varelser. I vem det inte finns någon sympati för levande varelser: känn honom som en utstötad. Låt
oss resa upp och vara tacksamma, för om vi inte lär oss mycket idag,
åtminstone lärde vi oss lite, och om vi inte lär oss lite, åtminstone
blev vi inte sjuka, och om vi blev sjuka , åtminstone dör vi inte; så
låt oss alla vara tacksamma.
Buddha citerar på sinnet och behärskar dig själv Han är kapabel som tror att han är kapabel. Klicka för att tweeta
Det är människans eget sinne, inte hans fiende eller fiende som lockar honom till onda vägar.
Glädje i aktsamhet! Bevaka väl dina tankar!
Allt
är baserat på sinnet, leds av sinnet, skapas av sinnet. Om du talar och
agerar med ett förorenat sinne, kommer lidande att följa dig, när oxens
vagnar följer oxens fotspår.
Det finns inget så olydigt som ett odisciplinerat sinne, och det finns inget så lydigt som ett disciplinerat sinne.
Ett
sinne som är oöverträffat av lyckans vagarier, från befriade sorg, från
föroreningar rensade, från befriade rädsla - detta är den största
välsignelsen.
Vet från floderna i klyftor och i sprickor: de i
små kanaler flödar bullrig, det stora flödet tyst. Vad som inte är
fullt gör ljud. Vad som än är fullt är tyst.
Du är en sökande. Njut av att behärska dina händer och dina fötter, av dina ord och dina tankar.
Se
dem, flundra i sin känsla av mina, som fisk i pölarna i en torkad bäck -
och se detta, leva utan mina, inte bilda fäste för att bli tillstånd.
”Som
jag är, så är dessa också. Liksom dessa är jag också. ‘Dra parallellen
till dig själv, varken döda eller få andra att döda.
Alla upplevelser föregås av sinnet, med sinnet som sin mästare, skapat av sinnet.
För
att njuta av god hälsa, att ge verklig lycka till ens familj, för att
få fred för alla måste man först disciplinera och kontrollera ens eget
sinne. Om en man kan kontrollera sitt sinne kan han hitta vägen till
uppvaknande med medvetenhet, och all visdom och dygd kommer naturligtvis
att komma till honom.
Allt felaktigt uppstår på grund av sinnet. Om sinnet förvandlas kan felaktigt förbli kvar?Det
vi är idag kommer från våra tankar i går, och våra nuvarande tankar
bygger morgondagens liv: Vårt liv är skapandet av vårt sinne.
Den som har erövrat sig själv är en mycket större hjälte än han som har besegrat tusen gånger tusen män.
Transcendental
intelligens stiger när det intellektuella sinnet når sin gräns och om
saker och ting ska förverkligas i deras sanna och väsentliga karaktär
måste dess tänkande processer överskridas genom en vädjan till någon
högre kognitionsfakultet.
Jag kommer inte att titta på en annans skål avsikt att hitta fel: en träning som ska observeras.
Den
yttre världen är bara ett manifestation av själens sinnes aktiviteter,
och sinnet fattar den som en yttre värld helt enkelt på grund av dess
vana att diskriminera och falska resonemang. Lärjungen måste gå in i
vanan att titta på saker och ting.
Sinnet föregår alla mentala tillstånd. Sinnet är deras chef; de är alla medvetna.
Om en person med ett rent sinne talar eller agerar lycka följer honom som hans aldrig avgår skugga.
Buddha citerar på sinnet och behärskar dig själv
Han är kapabel som tror att han är kapabel. Det är människans eget sinne, inte hans fiende eller fiende som lockar honom till onda vägar. Glädje i aktsamhet! Bevaka väl dina tankar! Allt
är baserat på sinnet, leds av sinnet, skapas av sinnet. Om du talar och
agerar med ett förorenat sinne, kommer lidande att följa dig, när oxens
vagnar följer oxens fotspår. Det finns inget så olydigt som ett odisciplinerat sinne, och det finns inget så lydigt som ett disciplinerat sinne. Ett
sinne som är oöverträffat av lyckans vagarier, från befriade sorg, från
föroreningar rensade, från befriade rädsla - detta är den största
välsignelsen. Vet från floderna i klyftor och i sprickor: de i
små kanaler flödar bullrig, det stora flödet tyst. Vad som inte är fullt
gör ljud. Vad som än är fullt är tyst. Du är en sökande. Njut av att behärska dina händer och dina fötter, av dina ord och dina tankar. Se
dem, flundra i sin känsla av mina, som fisk i pölarna i en torkad bäck -
och se detta, leva utan mina, inte bilda fäste för att bli tillstånd. ”Som
jag är, så är dessa också. Liksom dessa är jag också. ‘Dra parallellen
till dig själv, varken döda eller få andra att döda. Alla upplevelser föregås av sinnet, med sinnet som sin mästare, skapat av sinnet. För
att njuta av god hälsa, att ge verklig lycka till ens familj, för att
få fred för alla måste man först disciplinera och kontrollera ens eget
sinne. Om en man kan kontrollera sitt sinne kan han hitta vägen till
upplysning, och all visdom och dygd kommer naturligtvis till honom. Allt felaktigt uppstår på grund av sinnet. Om sinnet förvandlas kan felaktigt förbli kvar? Det
vi är idag kommer från våra tankar i går, och våra nuvarande tankar
bygger morgondagens liv: Vårt liv är skapandet av vårt sinne.
Den som har erövrat sig själv är en mycket större hjälte än han som har besegrat tusen gånger tusen män.
Transcendental
intelligens stiger när det intellektuella sinnet når sin gräns och om
saker och ting ska förverkligas i deras sanna och väsentliga karaktär
måste dess tänkande processer överskridas genom en vädjan till någon
högre kognitionsfakultet.
Jag kommer inte att titta på en annans skål avsikt att hitta fel: en träning som ska observeras.
Den
yttre världen är bara ett manifestation av själens sinnes aktiviteter,
och sinnet fattar den som en yttre värld helt enkelt på grund av dess
vana att diskriminera och falska resonemang. Lärjungen måste gå in i
vanan att titta på saker och ting.
Sinnet föregår alla mentala tillstånd. Sinnet är deras chef; de är alla medvetna.
Om en person med ett rent sinne talar eller agerar lycka följer honom som hans aldrig avgår skugga.
Citat av Buddha om lycka och glädje
Det finns ingen väg till lycka: lycka är vägen.
Lycka kommer när ditt arbete och ord är till nytta för dig själv och andra.
Den
uppvaknade med medvetenhet med en, avsedd för jhana, borde finna glädje
i skogen, bör öva jhana vid foten av ett träd och uppnå sin egen
tillfredsställelse.
Tusentals ljus kan tändas från ett enda ljus, och ljuset kommer inte att förkortas. Lyckan minskar aldrig genom att delas.
Det är i sakens natur att glädje uppstår hos en person fri från ånger.
Sätt ditt hjärta på att göra bra. Gör det om och om igen, så kommer du att bli fylld av glädje.
Bo inte i det förflutna, dröm inte om framtiden, koncentrera sinnet på nuet. Se också: 10 tips för att börja leva i nuet
Om
en person gör gott, låt honom göra det om och om igen. Låt honom hitta
glädje där, för lycklig är ackumuleringen av det goda.
Vi
formas och formas av våra tankar. De vars sinnen formas av osjälviska
tankar ger glädje när de talar eller agerar. Glädje följer dem som en
skugga som aldrig lämnar dem.Citat av Buddha om meditation och andlighet
Precis som ett ljus inte kan brinna utan eld, kan män inte leva utan ett andligt liv.
När man tittar djupt på livet som det är just i detta ögonblick bor meditatorn i stabilitet och frihet.
Meditation
ger visdom; brist på medling lämnar okunnighet. Vet väl vad som leder
dig framåt och vad som håller dig tillbaka, och välj den väg som leder
till visdom.
Oavsett vad en munk fortsätter att driva med sitt tänkande och funderingar, blir det lutningen till hans medvetenhet.
Citat av Buddha om fred, förlåtelse och släpp
Utbilda dig själv för att uppnå fred.
Visaren
som är helt utslagen vilar faktiskt på alla sätt; ingen känsla önskar
följer honom vars bränder har svalnat, berövats bränsle. Alla
vidhäftningar har avbrutits, hjärtat har förts bort från smärta; lugn,
vilar han med största lätthet. Sinnet har hittat sin väg till fred.
Den
som sitter ensam, sover ensam och går ensam, som är ansträngande och
dämpar sig ensam, kommer att finna glädje över skogens ensamhet.
Vänd inte bort det som ges dig, och räck inte ut vad som ges till andra, så att du inte stör din tystnad.
De som är fria från förargade tankar hittar säkert fred.
Citat av Buddha On Wisdom And Virtues
Den dumma som vet att han är en dåre är så mycket klokare.
Oavsett vad som uppstår har naturen att upphöra.
Enhet kan bara manifesteras av binären. Enheten själv och idén om Enhet är redan två.
Vad
är det lämpliga beteendet för en man eller en kvinna i denna värld, där
varje person klamrar sig fast vid sitt skräp? Vad är rätt hälsning
mellan människor när de passerar varandra i denna översvämning?
När du ser efter dig själv, så passar du på andra. När du tittar på andra, så passar du på dig själv.
Låt
ingen hitta fel med andra; låt ingen se andras utelämnanden och
uppdrag. Men låt en se ens egna handlingar, gjort och ångra.
Den sanna mästaren lever i sanning, i godhet och återhållsamhet, icke-våld, måttlighet och renhet.
Förolämpa
i varken ord eller handling. Ät med mått. Lev i ditt hjärta. Sök det
högsta medvetandet. Befäl dig själv enligt lagen. Detta är den enkla
undervisningen för de uppvaknade.
Livet är som harpsträngen,
om den är strängd för hårt spelar den inte, om den är för lös den
hänger, ligger spänningen som producerar det vackra ljudet i mitten.
Tro
inte på någonting bara för att du har hört det. Tro inte på någonting
bara för att det talas och ryktas av många. Tro inte på någonting bara
för att det finns skrivet i dina religiösa böcker. Tro inte på någonting
bara på dina lärares och äldres myndighet. Tro inte på traditioner
eftersom de har delats ut i många generationer. Men efter observation
och analys, när du upptäcker att någonting överensstämmer med förnuftet
och är gynnsamt för och för alla och för dem, acceptera det och leva
efter det
Precis som skatter upptäcks från jorden, så framgår
dygd från goda gärningar och visdom framträder från ett rent och
fridfullt sinne. För att gå säkert genom labyrinten i mänskligt liv
behöver man ljuset av visdom och vägledning för dygd.
De kloka skapade talet med sina tankar och siktar det som säd siktas genom en sil.
Dydderna, liksom muserna, ses alltid i grupper. En bra princip hittades aldrig ensam i något bröst.
Citat av Buddha On Kamma And Nibbana chanting and videos
Någon
som har lagt ut i fordonet till en Bodhisattva bör besluta att “jag
måste leda alla varelser till nirvana, in i den riket av nirvana som
inte lämnar något efter sig”. Vad är det här området av nirvana som inte
lämnar något bakom sig?
Citat av Buddha på förändring, misslyckande och lidande
Ingenting är för evigt utom förändring.
Det
finns ingen eld som passion, det finns ingen haj som hat, det finns
ingen snare som dårskap, det finns ingen torrent som girighet.
Både tidigare och nu är det bara lidande som jag beskriver och lidandets upphörande.
Den
som kan bromsa sin vrede så fort den uppstår, som en snabb motgift
kommer att kontrollera ormens gift som så snabbt sprider sig, - en sådan
munk ger upp här och bortom, precis som en orm skjuter ut sin slitna
hud.
Må alla som har livet befrias från lidande.
Det
är lätt att se andras fel, men svårt att se ens egna fel. Man visar
andras brister som kvist som vinds i vinden, men man döljer ens egna fel
när en listig spelare döljer sina tärningar.
Buddha citat på rädsla
De som är knutna till uppfattningen ”Jag är” och för åsikter vandrar över kränkande människor.
Det
finns inget mer fruktansvärt än vanan med tvivel. Tvivel skiljer
människor. Det är ett gift som sönderdelar vänskap och bryter upp
trevliga relationer. Det är en torn som irriterar och gör ont; det är
ett svärd som dödar.Män,
drivna av törst, springer omkring som en trollhare; låt därför
mendicant driva ut törst, genom att sträva efter passionlessness för sig
själv.
När man har en känsla av att inte tycka om ondska,
när man känner sig lugn, finner man nöje att lyssna till goda läror; när
man har dessa känslor och uppskattar dem, är man fri från rädsla.
Det ögonblick som vi känner ilska har vi redan slutat sträva efter sanningen och börjat sträva efter oss själva.
Buddha citerar på ilska och svartsjuka
Du kommer inte att straffas för din ilska, du kommer att straffas av din ilska.
Bär ditt ego som ett löst passande plagg.
Vissa förstår inte att vi måste dö, men de som inser detta löser sina gräl.
Alla
skakar av våld; alla är rädda för döden. Om man sätter sig själv på en
annan plats bör man inte döda eller få någon att döda.
Jag bestrider inte med världen; snarare är det världen som tvister med mig.
De
skyller på dem som förblir tysta, de skyller på dem som talar mycket,
de skyller på dem som talar med mått. Det finns ingen i världen som inte
får skylden.
De som håller sig vid uppfattningar och åsikter vandrar världen kränkande människor.
Den som inte blossar upp på någon som är arg vinner en kamp som är svår att vinna.
Ilska
kommer aldrig att försvinna så länge tankar om förbittring värms i
sinnet. Ilska kommer att försvinna så fort tankarna om harsel glömts.
Överskrid inte vad du har fått och avundas inte av andra. Den som avundar andra får inte sinnesfrid.
Buddha citerar på framgång, tålamod och styrka
Varken eld eller vind, födelse eller död kan radera våra goda gärningar.
Om du hittar en klok kritiker som påpekar dina fel, följ honom som du skulle vara en guide till dold skatt.
Som en elefant på slagfältet tål pilar som skjutits från pilbågar runt omkring, även om jag ska tåla missbruk.
Beröm
och skylla, vinst och förlust, nöje och sorg kommer och går som vinden.
För att vara lycklig, vila som ett gigantiskt träd mitt i alla.
I åtskillnad ligger världens största elände; i medkänsla ligger världens verkliga styrka.
Var
en lampa för er själva. Var din egen fristad. Sök efter ingen annan.
Alla saker måste passera. Sträva efter flitigt. Ge inte upp.
Bättre
är det att leva en dag för att se saker och ting att stiga och falla än
att leva hundra år utan att någonsin se saker och ting.
Om du inte ändrar riktning kan du hamna dit du är på väg.
Buddha citat om hälsa
Hälsa är den största gåvan, tillfredsställelse den största rikedomen, trofasthet den bästa relationen. Buddha
Att hålla kroppen i god hälsa är en skyldighet … annars ska vi inte kunna hålla vårt sinne starkt och tydligt.
Utan hälsotid är inte livet; det är bara ett tillstånd av langour och lidande - en bild av döden.
Hälsan
för hälsa för både sinne och kropp är inte att sörja för det förflutna,
inte att oroa sig för framtiden, inte att förutse framtiden, utan att
leva nuet på ett klokt och allvarligt sätt. Buddha citerar på sanningen
Buddha citerar på sanningen
De som inte lyckats arbeta mot sanningen har missat syftet med att leva.
Lär
alla dessa tre sanningar: Ett generöst hjärta, vänligt tal och ett liv i
service och medkänsla är de saker som förnyar mänskligheten.
Det finns två misstag man kan göra längs vägen till sanningen … inte gå hela vägen och inte börja.
De
lugna säger att det som är väl talat är bäst; för det andra att man
skulle säga vad som är rätt, inte orättfärdigt; för det tredje, vad som
är tilltalande, inte missnöje; fjärde, vad som är sant, inte falskt.
Erövra
den arga genom att inte bli arg; erövra de ogudaktiga genom godhet;
erövra det snålt av generositet och lögnare genom att säga sanningen.
Tre saker kan inte vara långa dolda: solen, månen och sanningen.
Del 4. Citat om Buddha
Om du använder ditt sinne för att leta efter en Buddha, ser du inte Buddha. Bodhidharma
Och Buddha är personen som är fri: fri från planer, fri från vård. Bodhidharma
Så länge du letar efter en Buddha någon annanstans kommer du aldrig att se att ditt eget sinne är Buddha. Bodhidharma
Buddha betyder medvetenhet, medvetenhet om kropp och själ som förhindrar att ondska uppstår i antingen. Bodhidharma
Buddha övar inte nonsens. Bodhidharma
En Buddha är någon som finner frihet i lycka och dåligt. Bodhidharma
Buddhaer rör sig fritt genom födelse och död, och dyker upp och försvinner när de vill. Bodhidharma
Men bedrägliga människor inser inte att deras eget sinne är Buddha. De fortsätter att söka utanför. Bodhidharma
För att hitta en Buddha behöver du bara se din natur. Bodhidharma
Ingen
kan tvinga oss att omvandla våra sinnen, inte ens Buddha. Vi måste göra
det frivilligt. Därför sade Buddha: “Du är din egen mästare”. Dalai
Lama
Färgen på bergen är Buddhas kropp; ljudet av rinnande vatten är hans stora tal. Dogenhan Buddha och alla levande varelser är inget annat än uttryck för det ena sinnet. Det finns inget annat. Huang Po
Att
plötsligt vakna till det faktum att ditt eget sinne är Buddha, att det
inte finns något att uppnå eller att en enda handling ska utföras. Detta
är det högsta sättet. Huang Po
Buddhas ord erbjuder denna sanning: Hat upphör aldrig av hat utan av kärlek ensamma är läkt. Jack Kornfield
Respektera Buddha och gudarna utan att räkna med deras hjälp. Miyamoto Musashi
Till
och med buddha vill inte att någon ska följa honom. Även de största
mästarna kan inte ge dig ett enda bud. De ser dig så unikt du, de ser
din frihet att vara så unik för dig. Osho
Bara två små saker:
meditation och släpp. Kom ihåg dessa två nyckelord: meditation och
överlämnande. Meditation tar dig in, och överlämnande tar dig in i
helheten. Och detta är hela religionen. Inom dessa två ord har Buddha
kondenserat hela religionens essens. Osho
Det finns inget
behov av Gud! Om du vill meditera kan du meditera utan Gud. Buddha
mediterade utan Gud; han trodde inte på Gud. Osho
En Buddha är en Buddha, en Krishna är en Krishna, och du är du. Osho
Han
lärde dygd, mindfulness och visdom. Dessa är de tre pelarna i
buddhistisk praxis, liksom källorna till vardags välbefinnande,
psykologisk tillväxt och andlig insikt. Rick Hanson
Om du inte kan böja dig för Buddha, kan du inte vara en Buddha. Det är arrogans. Shunryu Suzuki
Buddha
säger att det finns två slags lidande: den typ som leder till mer
lidande och den typ som gör slut på lidandet. Terry Tempest Williams
Du måste ha förtroende för att du har kapacitet att bli en Buddha, förmågan att omvandla och läka. Thich Nhat Hanh
Del 5. Buddhism och Zen-citat
Mannen lider bara för att han tar på allvar vad gudarna gjorde för skojs skull. Alan Watts
Det enda som slutligen är verkligt med din resa är steget du tar just nu. Det är allt som någonsin är. Alan Watts
Allt i mått, inklusive mått. Buddhistiskt talesätt
Att
lära sig att släppa bör läras innan man lär sig att få. Livet bör
beröras, inte kvävas. Du måste koppla av, låta det hända ibland och hos
andra gå vidare med det. Ray Bradbury
Även om saker inte
utvecklas på samma sätt som du förväntade dig, ska du inte bli modig
eller ge upp. En som fortsätter att avancera kommer att vinna till slut.
Daisaku Ikeda
Om vi lär oss att öppna våra hjärtan kan vem
som helst, inklusive de människor som gör oss galna, vara vår lärare.
Pema Chödrön
Medvetenhet är den största förändringen. Huang Po
Zen har inga affärer med idéer. Suzuki Roshi
Att förstå allt är att förlåta allt. Osho
Vi går inte i cirklar, vi går uppåt. Vägen är en spiral; vi har redan klättrat många steg. Hermann Hesse
Buddhismens
hemlighet är att ta bort alla idéer, alla begrepp för att sanningen ska
ha en chans att tränga igenom, att avslöja sig själv. Thich Nhat Han
Om du vill förändra världen börjar du med nästa person som kommer till dig i nöd. Maezumi Roshi
Vi är här för att vakna upp från vår illusion av åtskillnad. Martin Luther King Jr
När du gör något bör du bränna dig helt upp, som ett bra eld och inte lämna några spår av dig själv. Eckhart Tolle
Var du än är, var där helt. Eckhart Tolle
Endast handen som raderar kan skriva den sanna saken. Meister Eckhart
Behandla varje ögonblick som ditt sista. Det är inte förberedelse för något annat. Shunryu Suzuki
Del 6. Liknande författare till Buddha om kärlek, fred, visdom och lycka
Thich Nhat Hanh
Att
släppa ger oss frihet, och frihet är det enda villkoret för lycka. Om
vi fortfarande håller oss fast vid någonting - ilska, ångest eller
ägodelar - kan vi inte vara fria. Thich Nhat Hanh
Om vi i
vårt dagliga liv kan le, om vi kan vara lugna och lyckliga, inte bara
vi, utan alla kommer att tjäna på det. Detta är den mest grundläggande
typen av fredsarbete. Thich Nhat Hanh
Det är möjligt att leva
lyckligt i här och nu. Så många villkor för lycka finns tillgängliga -
mer än tillräckligt för att du ska vara lycklig just nu. Du behöver inte
springa in i framtiden för att få mer. Thich Nhat Hanh
Bodhidharma
Alla vet vägen; få faktiskt går det. Bodhidharma
Sinnets
kapacitet är obegränsad, och dess manifestationer är outtömliga. Att se
former med ögonen, höra ljud med öronen, att lukta lukt med näsan,
smaka smaker med tungan, varje rörelse eller tillstånd är ditt sinne.
Bodhidharma
Att söka är att lida. Att söka någonting är lycka. Bodhidharma
Konfucius
Vår största ära är inte att aldrig falla utan att stiga varje gång vi faller. Konfucius
Det spelar ingen roll hur långsamt du går så länge du inte stannar. Konfucius
Endast de klokaste och dumaste av män förändras aldrig. KonfuciusDalai Lama Var snäll när det är möjligt. Det är alltid möjligt. Dalai Lama
Kom ihåg att den bästa relationen är en där din kärlek till varandra överstiger ditt behov av varandra. Dalai Lama
Min religion är väldigt enkel. Min religion är vänlighet. Dalai Lama
Lao Tzu
Naturen skyndar sig inte, men ändå har allt åstadkommits. Lao Tzu
Hälsa
är det största innehavet. Nöjdhet är den största skatten. Förtroende är
den största vänen. Att vara icke är den största glädjen. Lao Tzu
Att behärska andra är styrka. Att behärska dig själv är verklig kraft. Lao Tzu
Plato
Kloka män pratar för att de har något att säga; dårar, för de måste säga något. Plato
Vi kan lätt förlåta ett barn som är rädd för mörkret; livets verkliga tragedi är när män är rädda för ljuset. Plato
Du kan upptäcka mer om en person i en timmes spel än i ett samtalår. Plato
Aristoteles
Att känna dig själv är början på all visdom. Aristoteles
Lycka beror på oss själva. Aristoteles
Att utbilda sinnet utan att utbilda hjärtat är ingen utbildning alls. Aristoteles
Jiddu Krisnamurti
Det är inget mått på hälsan att vara väl anpassad till ett djupt sjukt samhälle. Jiddu Krisnamurti
Om du börjar förstå vad du är utan att försöka förändra det, genomgår det du förändras. Jiddu Krishnamurti
Tradition blir vår säkerhet, och när sinnet är säkert är det i förfall. Jiddu Krisnamurti
sokrates
Sann kunskap finns i att veta att du inte vet någonting. sokrates
Han är den rikaste som är nöjd med minst, för innehåll är naturens rikedom. sokrates
Utbildning är tändning av en låga, inte fyllning av ett fartyg. sokrates
98) Classical Tajik-тоҷикӣ классикӣ,
98) Классикии тоҷикӣ-тоҷикӣ классикӣ,
Хабарҳои хуш аз РОЙГОНИ НББАНА РОЙГОН онлайн аз KUSHINARA NIBBANA BHUMI PAGODA -PATH TO BlISS ETERNAL AS ҳадафи ниҳоӣ Analytic
Insight Net - Донишгоҳи таҳқиқотӣ ва амалии ҳуқуқии онлайни ройгон дар
Донишгоҳи 111 забонҳои клосикӣ дар суханони худи BUDDHA. ба воситаи http://sarvajan.ambedkar.org
Дард тӯҳфа аст Ба ҷои пешгирӣ кардани он, Омӯзед ба он. Бе дард, пешрафт нест
Ҳаёти
мо аз ақли мо шакл мегирад; мо он чизҳое мешавем, ки фикр мекунем.
Шодмонӣ ба як фикри пок мисли сояе меравад, ки ҳеҷ гоҳ намеравад.
Мисли гули зебо, зебо нигоҳ доштан, вале бе бӯй, суханони хуб дар одаме, ки мувофиқи онҳо амал намекунад, бесамар аст.
Назарияҳои
абадии мо мисли он чизе ҳастанд, ки чӯҷае, ки тавассути ҷилди худ роҳи
худро боз накардааст, метавонад олами берунаро ташкил диҳад.
Идеяе, ки таҳия ва татбиқ карда мешавад, назар ба ғояе, ки танҳо ҳамчун ғоя вуҷуд дорад, муҳимтар аст.
Ҳарчанд шумо бисёр суханони муқаддасро мехонед, ҳарчанд сухан мегӯед, ба онҳо чӣ фоидае меорад, агар ба онҳо амал накунед?
Хаос ба ҳама чизҳои мураккаб хос аст. Бо ҷидду ҷаҳд кӯшиш кунед.Иқтибосҳо дар бораи Будда кӯтоҳ
Замима ба азоб меорад.
Бигзор ҳама мавҷудоти ақли хушбахт бошанд.
Ман мӯъҷиза ҳастам.
Як кӯза ба воситаи қатор пур мешавад. Ҳар як инсон муаллифи саломатӣ ё бемории худ мебошад. Забон мисли корди тез аст … Хуни бе рехтани хунро мекушад. Роҳ дар осмон нест. Роҳ дар дил аст.
Қисми 3 Будда иқтибосҳо дар бораи ҳаёт, оила ва дӯстӣ
Ҳар як амалро пурра иҷро кунед, ба мисли он ки охирин аст. Издивоҷ аз ҷониби бадкорон зиёдтар таъқиб карда мешавад, нисбат ба он ки некӯкорон дӯст медоранд. Ҳеҷ чиз танҳо танҳо вуҷуд надорад; ҳама чиз вобаста ба ҳама чизҳои дигар. Покӣ ё нопокӣ аз худ вобаста аст. Ҳеҷ кас каси дигарро пок карда наметавонад. Дастгирии модар ва падар, нигоҳ доштани зан ва кӯдак ва рӯзгори оддӣ; ин барори хуб аст. Як лаҳза метавонад як рӯзро иваз кунад, як рӯз метавонад ҳаётро тағйир диҳад ва як ҳаёт метавонад ҷаҳонро тағйир диҳад. Оне, ки ҳаётро медонад, фарсуда намешавад ва ашкро ҳис намекунад, ба таъмир ва таъмир ниёз надорад. Дӯсти
пинҳонӣ ва бад аз ҳайвони ваҳшӣ бештар тарс дорад; ҳайвони ваҳшӣ
метавонад ҷисми шуморо захмдор кунад, аммо дӯсти бад шуморо ақли шуморо
захмдор мекунад. Ҳар суханеро, ки мо бояд боэҳтиётро барои одамон интихоб кунем, онҳоро мешунавем ва ба некӣ ё бадӣ гирифтор мешавем. Бекор будан роҳи кӯтоҳи марг аст ва кӯшишу ғайрат роҳи ҳаёт аст; мардуми беақл бекоранд, одамони доно боғайратанд. Агар толиб ҳеҷ ёваре ёбад, ки вай беҳтар ё баробар нест, бигзор онҳо бо роҳи қатъӣ пеш раванд. Агар мо мӯъҷизаи як гулро ба таври равшан дида метавонистем, тамоми ҳаётамон дигар мешуд.
Буддо дар бораи муҳаббат ва сипос иқтибосҳо медиҳад
Муҳаббати ҳақиқӣ аз фаҳмиш бармеояд. Муҳаббати беканори ҷаҳонро ба тамоми дунё нурпош кунед. Шумо, худатон ва ба мисли ҳама, дар тамоми олам, сазовори муҳаббат ва меҳру муҳаббати шумо мебошед. Шӯҳратпарастӣ ба муҳаббат, ба ҳам ба таъхир ва ҳам рақиб монанд аст. Муҳаббат тӯҳфаи ҷони аз ҳама зиёди ботинӣ барои касест, ки дигаронро тамом мекунад. Бигзор фикрҳои ҳамаҷонибаи тамоми мавҷудот аз они шумо бошанд. Мо
бо меҳрубонии озодона фикрро таҳия ва инкишоф медиҳем, онро воситаи мо
мегардонем, онро пойгоҳи мо мегардонем, собитқадам мегардонем, худро дар
он амалӣ мегардонем ва комил мегардонем. Нафрат ҳаргиз ба воситаи нафрат қатъ намешавад. Нафрат тавассути муҳаббат қатъ мешавад. Ин як қонуни тағйирнопазир аст. Касе ки 50 одамро дӯст медорад, 50 мусибат дорад; касе ки дӯст медорад, ҳеҷ осебе надорад. Меҳрубонӣ бояд роҳи табиии зиндагӣ гардад, на истисно. Танҳо сухани хушро бигӯед, суханоне, ки писандидаанд. Сухан, вақте ки ба дигарон бадӣ намекунад, чизи хуб аст. Яке
аз онҳо асил номида намешавад, ки ба мавҷудоти зинда зарар мерасонад.
Бо осеб расонидан ба мавҷудоти зинда касе некӯ ном дорад. Дониши амиқ ва ботаҷриба, омӯзиши хуб ва истифодаи суханони хуб гуфташуда: ин иқбол аст. Чӣ
тавре ки модар фарзанди ягонаи худро бо ҳаёташ муҳофизат мекунад, пас
бояд бигзор дар байни ҳама муҳаббати бепоён инкишоф ёбад. Ки дар он ҷо ба мавҷудоти зинда раҳму шафқате нест: Ӯро бегонагон бидонед. Биёед
бархезем ва сипосгузор бошем, зеро агар имрӯз чизҳои зиёдеро ёд
нагирифта бошем, ҳадди ақал каме чизро омӯхтем ва агар каме ёд нагирифта
бошем, ҳадди аққал бемор нашудаем ва агар бемор шуда бошем. , ҳадди
аққал, мо намемурдем; ҳамин тавр, ҳамаи мо шукргузор бошем.
Буддо иқтибосҳо меандозад ва худро аз худ мекунад Вай қодир аст, ки фикр кунад, ки вай қодир аст. Ба твит клик кунед
Ин фикри худи одам аст, на душман ё душмани ӯ, ки ӯро ба роҳҳои бад тела медиҳад.
Раҳмати бепарвоӣ! Фикрҳои худро хуб нигоҳ доред!
Ҳама
чиз ба ақл асос ёфтааст, аз ақл роҳбарӣ мешавад, бо ақл сурат мегирад.
Агар шумо бо ақли ифлосшуда сухан гӯед ва амал кунед, ранҷу азоб ба шумо
пайравӣ мекунад, мисли чархҳои оксарт ба пои говҳо.
Чизе нест, ки ҳамчун як тафаккури ношоям ва беитоатӣ вуҷуд дорад, ва ба монанди ақли интизом итоаткоре нест.
Ақлу фаросати беақл, аз ғаму ғусса, нопокӣ пок, аз тарс озод карда мешаванд - ин неъмати бузургтарин аст.
Бидонед,
ки аз дарёҳо дар шикофҳо ва дарахтҳо ҷойгир аст: онҳое, ки дар каналҳои
хурд ғарқ мешаванд, дарёи бузург хомӯш аст. Ҳар он чизе, ки пурра
набошад, садо медиҳад. Ҳар чизе ки пур аст, ором аст.
Шумо толиб ҳастед. Дар маҳорати дастҳо ва пойҳо, суханон ва фикрҳои худ лаззат баред.
Онҳоро
бубинед, ки дар маънояшон ман чун моҳӣ дар дарёчаҳои дарёи хушк зиндагӣ
мекунанд ва инро дида, бе ман минаҳо зиндагӣ мекунанд ва ба ҳолати
табдил шудан замима намегузоранд.
«Чӣ тавре ки ман ҳастам,
онҳо низ ҳастанд. Ба монанди инҳо ман ҳам ҳастам. ‘Ба худ мувозӣ карда,
куштед ва дигаронро ба қатл нарасонед.
Ҳама таҷрибаҳо пеш аз зеҳн бо назардошти устоди онҳо, ки бо тариқи зеҳн бунёд шудаанд, гузошта мешаванд.
Барои
саломатии хуб гирифтан, хушбахтии ҳақиқӣ ба оила ва осоиштагиро ба ҳама
овардан, пеш аз ҳама бояд худашро тарбия ва назорат кунад. Агар одам
ақли худро идора карда тавонад, вай роҳи бедоршавиро бо огоҳӣ пайдо
карда метавонад ва тамоми ҳикмат ва фазилат табиатан ба ӯ хоҳад расид.
Ҳеҷ кас бо
дигарон айбдор накунад; нагузоред, ки касе камбудӣ ва комиссияи
дигаронро бубинад. Аммо бигзор ҳар кас амали худро бубинад, иҷро кунад
ва бекор кунад.
Устои ҳақиқӣ дар ростӣ, дар некӣ ва маҳдудкунӣ, хушунат, бамеъёрӣ ва покӣ зиндагӣ мекунад.
На
дар сухан ва ҳам дар амал хафагӣ Бо бамеъёр хӯрок хӯред. Дар дили худ
зиндагӣ кунед. Баландтарин ҳушёриро биҷӯед. Мувофиқи қонун худатон усто
шавед. Ин таълимоти оддии бедоршуда аст.
Зиндагӣ ба мисли
фоҳилаи арфӣ аст, агар он аз ҳад мустаҳкам бошад, он тамоман бозӣ
намекунад, агар шиддаташ овезон бошад, шиддат, ки садои зеборо
мебарорад, дар мобайн ҷойгир аст.
Ба ҳеҷ чиз бовар накунед, зеро
шумо инро шунидаед. Ба ҳеҷ чиз бовар накунед, зеро инро гуфтугӯ ва
овозаҳо аз ҷониби бисёриҳо дорад. Ба ҳеҷ чиз бовар накунед, зеро он дар
китобҳои динии шумо навишта шудааст. Ба ҳеҷ чиз танҳо ба салоҳияти
муаллимон ва пирони худ бовар накунед. Ба анъанаҳо бовар накунед, зеро
онҳо барои наслҳои зиёд оварда шудаанд. Аммо пас аз мушоҳида ва таҳлил,
вақте шумо мебинед, ки ҳама чиз бо ақл мувофиқ аст ва ба манфиати
ҳамагон ва ҳам манфиати шумост, пас онро қабул кунед ва мувофиқи он
зиндагӣ кунед
Ҳамон тавре ки ганҷҳо аз замин кашф карда мешаванд,
пас некӣ аз аъмоли нек пайдо мешавад ва ҳикмат аз зеҳни пок ва оромона
пайдо мешавад. Барои рафтан бехатар дар лаби ҷӯйи инсон, нури ҳикмат ва
ҳидояти файз лозим аст.
Ҳакимони доно суханро бо андешаи худ ороста карданд ва онро чун ғалла аз ҷумбонидан ғарқ карданд.
Маҳоратҳо
ба монанди Мусс ҳамеша дар гурӯҳҳо дида мешаванд. Принсипи хуб ҳеҷ гоҳ
дар ягон сина ягонагиро пайдо карда наметавонист.
Quotes By Budda On Kamma Ва Nibbana сурудҳо ва видеоҳо
Солим нигоҳ доштани бадан як вазифа аст … вагарна мо қобилияти худ ва равшанро нигоҳ дошта наметавонем.
Бе саломатӣ ҳаёт нест; ин танҳо як ҳолати лангур ва азоб аст - тасвири марг.
Сирри
саломатӣ ҳам барои ақл ва ҳам ҷисмонӣ на барои гузаштӣ андӯҳгин шудан,
на дар бораи оянда хавотир кардан, на ояндаро пешгӯӣ кардан, балки
лаҳзаи ҳозира бо оқилона ва боғайратона зиндагӣ кардан аст. Будда бар ростӣ иқтибос меорад
Ҳама чиз дар бамеъёр, аз ҷумла модератсия. Гуфтори буддоӣ
Омӯзед,
ки рафтанро пеш аз омӯхтан бояд омӯхт. Ҳаёт бояд ламс карда шавад, на
ғорат карда шавад. Шумо бояд истироҳат кунед, бигзор ин баъзан рух диҳад
ва дигарон бошанд, бо он пеш мераванд. Рэй Брэдбери
Ҳатто
агар чизҳо он чизе ки шумо интизор набудед, рӯҳафтода нашавед ва таслим
нашавед. Касе ки пешрафт кунад, дар охир ғолиб хоҳад шуд. Daisaku Ikeda
Агар дар ҳаёти ҳаррӯзаи мо
табассум кардан мумкин аст, агар мо осоишта ва хушбахт бошем, на танҳо
мо, балки ҳама аз он баҳра хоҳанд бурд. Ин навъи асосии кори сулҳ аст.
Thich Nhat Hanh
Қобилияти
ақл маҳдуд аст ва зуҳуроти он тамомнашавандаанд. Дидани шаклҳо бо
чашмони худ, шунидани садоҳо бо гӯшҳо, бӯи бӯй бо бинӣ, лаззати бо
забони худ ҳар як ҳаракат ё ҳолате, ки ақли шумост. Бодхидҳарма
இருந்து நல்ல செய்திகள் இலவச ஆன்லைன் நிபானா பயிற்சி இருந்து குஷினாரா நிபானா பூமி பகோடா-இறுதி இலக்கு என நித்திய மகிழ்ச்சியைப் பெறுவதற்கான பாதை அனலிட்டிக் இன்சைட் நெட் - புத்தாவின் சொந்த சொற்களில் 111 கிளாசிக்கல் மொழிகளில் இலவச ஆன்லைன் திபிகாக்கா சட்ட ஆராய்ச்சி மற்றும் பயிற்சி பல்கலைக்கழகம் மூலம் http://sarvajan.ambedkar.org
வலி ஒரு பரிசு அதைத் தவிர்ப்பதற்கு பதிலாக, அதைத் தழுவுவதற்கு கற்றுக்கொள்ளுங்கள். வலி இல்லாமல், எந்த வளர்ச்சியும் இல்லை
கணம் தொடங்குகிறது நீங்கள் தேர்வு செய்யவில்லை மற்றொன்றை அனுமதிக்க நபர் அல்லது நிகழ்வு உங்கள் உணர்ச்சிகளைக் கட்டுப்படுத்த
நாம் ஒருபோதும் முடியாது அமைதியைப் பெறுங்கள் வெளி உலகில் நாங்கள் சமாதானம் செய்யும் வரை நம்மை
https://wisdomquotes.com/buddha-quotes/
உங்களை புத்திசாலித்தனமாக்கும் 150 புத்த மேற்கோள்கள் (வேகமாக)
மனதில் ஆசைகளால் நிரப்பப்படாத ஒருவருக்கு பயம் இல்லை.
உங்கள் சொந்த இரட்சிப்பைச் செய்யுங்கள். மற்றவர்களைச் சார்ந்து இருக்க வேண்டாம்.
எதையும் செய்யத் தகுதியானதாக இருந்தால், அதை முழு மனதுடன் செய்யுங்கள். புத்தர்
ஒரு மனிதன் புத்திசாலி என்று அழைக்கப்படுவதில்லை, ஏனென்றால் அவன் மீண்டும் பேசுகிறான், பேசுகிறான்; ஆனால் அவர் அமைதியானவர், அன்பானவர், அச்சமற்றவர் என்றால் அவர் உண்மையிலேயே ஞானி என்று அழைக்கப்படுகிறார்.
உங்கள் சுயத்தைத் தவிர வேறு யாருக்கும் சரணாலயத்தைத் தேடாதீர்கள்.
நம்மைத் தவிர வேறு யாரும் நம்மைக் காப்பாற்றுவதில்லை. யாராலும் முடியாது, யாரும் செய்யக்கூடாது. நாமே பாதையில் நடக்க வேண்டும்.
தூய்மையான தன்னலமற்ற வாழ்க்கையை வாழ, ஏராளமானவற்றின் மத்தியில் ஒருவர் எதையும் சொந்தமாக எண்ணக்கூடாது.
நாம் எல்லாம் நாம் நினைத்தவற்றின் விளைவாகும்.
மற்றவர்களுக்கு உதவி தேவைப்படும்போது நாம் அவர்களைக் கவனிக்கத் தவறினால், யார் நம்மை கவனிப்பார்கள்?
சத்தியத்தின் அடிப்படையில் செயல்படுபவர் இந்த உலகத்திலும் அதற்கு அப்பாலும் மகிழ்ச்சியாக இருக்கிறார்.
சிறந்த புத்த மேற்கோள்கள்
உங்களிடம் கொஞ்சம் இருந்தால் கூட கொடுங்கள்.
புத்திசாலித்தனமாக வாழ்ந்த ஒருவருக்கு மரணம் கூட அஞ்சக்கூடாது.
டிராப் பை டிராப் என்பது தண்ணீர் பானை நிரப்பப்படுகிறது. அதேபோல், ஞானி, அதை கொஞ்சம் கொஞ்சமாக சேகரித்து, தன்னை நன்மையால் நிரப்புகிறான்.
விழிப்புணர்வுடன் உங்கள் விழிப்புணர்வை மக்களுக்கு வழங்குவதும், அதைப் பகிர்ந்து கொள்வதும் மிகப் பெரிய பரிசு. அது மிகப் பெரியதாக இருக்க வேண்டும்.
கொடுக்கும் ஆற்றலைப் பற்றி எனக்குத் தெரிந்ததை நீங்கள் அறிந்திருந்தால், ஒரு விதத்தில் அதைப் பகிர்ந்து கொள்ளாமல் ஒரு உணவை கூட அனுப்ப அனுமதிக்க மாட்டீர்கள்.
துன்பத்தின் வேர் இணைப்பு.
கோபமடைந்த மனிதனை அன்போடு ம ile னப்படுத்துங்கள். மோசமான குணமுள்ள மனிதனை தயவுடன் ம ile னமாக்குங்கள். தாராள மனப்பான்மையுடன் ம er னமாக இருங்கள். பொய்யரை உண்மையுடன் ம ile னப்படுத்துங்கள்.
கருத்துகள் உள்ளவர்கள் ஒருவருக்கொருவர் தொந்தரவு செய்கிறார்கள்.
ஒரு திடமான பாறை காற்றால் அசைக்கப்படாதது போலவே, ஞானிகளும் புகழ்ச்சி அல்லது பழியால் அசைக்கப்படுவதில்லை.
நீங்களே பாடுபட வேண்டும். புத்தர்கள் வழியை மட்டுமே சுட்டிக்காட்டுகிறார்கள்.
உங்கள் சொந்த எண்ணங்கள் பாதுகாக்கப்படாத அளவுக்கு எதுவும் உங்களுக்கு தீங்கு விளைவிக்காது.
தியானியுங்கள்… தாமதிக்காதீர்கள், பின்னர் நீங்கள் வருத்தப்படக்கூடாது.
ஆயிரம் வெற்று வார்த்தைகளை விட சிறந்தது, அமைதியைக் கொடுக்கும் ஒரு சொல்.
புரிந்துகொள்வது என்பது நன்கு பேசப்படும் சொற்களின் இதயமாகும்.
தீமையைச் செய்வதை நிறுத்துதல், நல்லதை வளர்ப்பது, மனதைத் தூய்மைப்படுத்துதல்: இது புத்தர்களின் போதனை.
தியானத்திலும் தனிமையிலும் மகிழ்ச்சி. நீங்களே எழுதுங்கள், மகிழ்ச்சியாக இருங்கள். நீங்கள் ஒரு தேடுபவர்.
செய்ய வேண்டியதை தீவிரமாக இன்று செய்யுங்கள். யாருக்கு தெரியும்? நாளை, மரணம் வருகிறது.
நீங்கள் என்னவென்றால் நீங்கள் இருந்திருக்கிறீர்கள். நீங்கள் இப்போது என்ன செய்கிறீர்கள் என்பதுதான்.
நீங்கள் பேச முன்வந்தால் எப்போதும் உங்களை நீங்களே கேட்டுக்கொள்ளுங்கள், அது உண்மையா, அவசியமா, அது கனிவானதா?
ஆன்மீக பாதையில் உங்களை ஆதரிக்க யாரையும் நீங்கள் காணவில்லை என்றால், தனியாக நடந்து செல்லுங்கள்.
பகுதி 2. புத்தர் மேற்கோள்கள்… உத்வேகம் தரும் புத்தர் மேற்கோள்கள்
நிறுத்து, நிறுத்து. பேசாதே. இறுதி உண்மை சிந்திக்கக்கூட இல்லை.
நாங்கள் என்ன நினைக்கிறோம். நாம் இருப்பது எல்லாம் நம் எண்ணங்களால் எழுகிறது. நம் எண்ணங்களால், உலகை உருவாக்குகிறோம்.
பெரிய பெருங்கடலில் ஒரு சுவை, உப்பு சுவை இருப்பது போல, இந்த போதனைக்கும் ஒழுக்கத்திற்கும் ஒரு சுவை இருக்கிறது, விடுதலையின் சுவை.
ஆகாமல் நிலைத்திருக்கும் ஏக்கமும் தாகமும் இனி இல்லாதவர்; விழித்தெழுந்த, தடமறியாத, மற்றும் வரம்பற்ற வரம்பை நீங்கள் எவ்வாறு கண்காணிக்க முடியும்.
சகிப்புத்தன்மை என்பது மிகவும் கடினமான துறைகளில் ஒன்றாகும், ஆனால் இறுதி வெற்றி வரும் என்று சகித்துக்கொள்பவருக்கு அதுதான்.
விழித்திருப்பவருக்கு இரவு நீண்டது; சோர்வாக இருப்பவருக்கு நீண்ட தூரம்; உண்மையான சட்டத்தை அறியாத முட்டாள்களுக்கு வாழ்க்கை நீண்டது.
பரலோக உலகங்களில் எந்த விலைமதிப்பற்ற நகை இருந்தாலும், விழித்துக் கொண்ட ஒருவருடன் ஒப்பிடக்கூடிய எதுவும் இல்லை.
நம் வாழ்க்கை நம் மனதினால் வடிவமைக்கப்பட்டுள்ளது; நாம் என்ன நினைக்கிறோம். ஒருபோதும் வெளியேறாத நிழல் போன்ற தூய சிந்தனையை மகிழ்ச்சி பின்பற்றுகிறது.
ஒரு நல்ல பூவைப் போல, பார்க்க அழகாக ஆனால் வாசனை இல்லாமல், அவற்றுக்கு ஏற்ப செயல்படாத ஒரு மனிதனில் நல்ல வார்த்தைகள் பலனற்றவை.
நித்தியத்தின் நமது கோட்பாடுகள் மதிப்புமிக்கவை, அதன் குஞ்சு வழியாக அதன் வழியை உடைக்காத ஒரு குஞ்சு வெளி உலகத்தை உருவாக்கக்கூடும்.
ஒரு யோசனையாக மட்டுமே இருக்கும் ஒரு யோசனையை விட உருவாக்கப்பட்ட மற்றும் செயல்படுத்தப்படும் ஒரு யோசனை மிக முக்கியமானது.
நீங்கள் எத்தனை புனித வார்த்தைகளைப் படித்தாலும், எத்தனை பேசினாலும், நீங்கள் அவற்றின் மீது செயல்படாவிட்டால் அவர்கள் உங்களுக்கு என்ன நன்மை செய்வார்கள்?
குழப்பம் அனைத்து ஒருங்கிணைந்த விஷயங்களிலும் இயல்பாகவே உள்ளது. விடாமுயற்சியுடன் போராடுங்கள்.குறுகிய புத்த மேற்கோள்கள்
இணைப்பு துன்பத்திற்கு வழிவகுக்கிறது.
எல்லா மனிதர்களுக்கும் மகிழ்ச்சியான மனம் இருக்கட்டும்.
நான் அதிசயம்.
ஒரு குடம் துளி மூலம் துளி நிரப்புகிறது. ஒவ்வொரு மனிதனும் தனது சொந்த உடல்நலம் அல்லது நோயின் ஆசிரியர். கூர்மையான கத்தி போன்ற நாக்கு… ரத்தம் வரையாமல் கொல்லப்படுகிறது. வழி வானத்தில் இல்லை. வழி இதயத்தில் உள்ளது.
பகுதி 3. புத்தர் வாழ்க்கை, குடும்பம் மற்றும் நட்பு பற்றிய மேற்கோள்கள்
ஒவ்வொரு செயலையும் உங்கள் கடைசியாகப் போல முழுமையாக வாழ்க. நல்லொழுக்கத்தால் நேசிக்கப்படுவதை விட நல்லொழுக்கம் துன்மார்க்கரால் துன்புறுத்தப்படுகிறது. எதுவும் முற்றிலும் தனியாக இல்லை; எல்லாமே எல்லாவற்றிற்கும் தொடர்புடையது. தூய்மை அல்லது தூய்மையற்ற தன்மை தன்னைப் பொறுத்தது. யாரையும் இன்னொருவரை சுத்திகரிக்க முடியாது. தாய் மற்றும் தந்தையை ஆதரிப்பது, மனைவி மற்றும் குழந்தையை வளர்ப்பது மற்றும் ஒரு எளிய வாழ்வாதாரத்தை பெறுவது; இது நல்ல அதிர்ஷ்டம். ஒரு கணம் ஒரு நாளை மாற்றலாம், ஒரு நாள் ஒரு வாழ்க்கையை மாற்றலாம், ஒரு வாழ்க்கை உலகை மாற்றலாம். வாழ்க்கையை பாய்ச்சுவதை அறிந்தவள், உடைகள் அல்லது கண்ணீரை உணரவில்லை, சரிசெய்தல் அல்லது சரிசெய்தல் தேவையில்லை. ஒரு மிருகத்தை விட ஒரு நேர்மையற்ற மற்றும் தீய நண்பன் பயப்பட வேண்டியது அதிகம்; ஒரு மிருகம் உங்கள் உடலைக் காயப்படுத்தக்கூடும், ஆனால் ஒரு தீய நண்பன் உங்கள் மனதைக் காயப்படுத்துவான். நாம் எந்த வார்த்தைகளைச் சொன்னாலும் மக்கள் அக்கறையுடன் தேர்ந்தெடுக்கப்பட வேண்டும், அவை கேட்கும், நல்ல அல்லது மோசமான காரணங்களால் அவர்களால் பாதிக்கப்படும். சும்மா இருப்பது மரணத்திற்கான ஒரு குறுகிய பாதை, விடாமுயற்சியுடன் இருப்பது ஒரு வாழ்க்கை முறை; முட்டாள்கள் சும்மா இருக்கிறார்கள், ஞானிகள் விடாமுயற்சியுடன் இருக்கிறார்கள். ஒரு தேடுபவர் சிறந்த அல்லது சமமான ஒரு தோழரைக் கண்டுபிடிக்கவில்லையென்றால், அவர்கள் ஒரு தனிமையான போக்கைத் தொடரட்டும். ஒரு மலரின் அற்புதத்தை நாம் தெளிவாகக் காண முடிந்தால், நம் வாழ்நாள் முழுவதும் மாறும்.
புத்தர் அன்பு மற்றும் நன்றியுணர்வைப் பற்றிய மேற்கோள்கள்
உண்மையான அன்பு புரிதலிலிருந்து பிறக்கிறது. உலகம் முழுவதும் எல்லையற்ற அன்பை கதிர்வீச்சு செய்யுங்கள். நீங்களும், நீங்களும், முழு பிரபஞ்சத்திலும் உள்ள எவரையும் போலவே, உங்கள் அன்பிற்கும் பாசத்திற்கும் தகுதியானவர்கள். லட்சியம் என்பது காதல் போன்றது, தாமதங்கள் மற்றும் போட்டியாளர்கள் இரண்டையும் பொறுமையிழக்கச் செய்கிறது. காதல் என்பது ஒருவரின் உள்ளார்ந்த ஆத்மாவுக்கு இன்னொருவருக்கு அளிக்கும் பரிசு, எனவே இருவரும் முழுமையாய் இருக்க முடியும். எல்லா மனிதர்களுக்கும் எல்லாவற்றையும் தழுவும் எண்ணங்கள் உங்களுடையதாக இருக்கட்டும். அன்பின் மூலம் மனதின் விடுதலையை வளர்த்து வளர்ப்போம், அதை எங்கள் வாகனமாக மாற்றுவோம், அதை எங்கள் அடிப்படையாக ஆக்குவோம், அதை உறுதிப்படுத்துவோம், அதில் நம்மை உடற்பயிற்சி செய்வோம், அதை முழுமையாக பூர்த்தி செய்வோம். வெறுப்பு எந்த நேரத்திலும் வெறுப்பின் மூலம் நின்றுவிடாது. அன்பின் மூலம் வெறுப்பு நின்றுவிடுகிறது. இது மாற்ற முடியாத சட்டம். 50 பேரை நேசிப்பவருக்கு 50 துயரங்கள் உள்ளன; யாரையும் நேசிக்காதவனுக்கு துயரங்கள் இல்லை. கருணை என்பது இயற்கையான வாழ்க்கை முறையாக மாற வேண்டும், விதிவிலக்கல்ல. அன்பான பேச்சு, வரவேற்கத்தக்க பேச்சு மட்டுமே பேசுங்கள். பேச்சு, அது மற்றவர்களுக்கு எந்த தீமையையும் ஏற்படுத்தாதபோது, இது ஒரு இனிமையான விஷயம். ஒருவர் உயிருள்ளவர்களுக்கு தீங்கு விளைவிக்கும் உன்னதமானவர் என்று அழைக்கப்படுவதில்லை. உயிரினங்களுக்கு தீங்கு விளைவிக்காததன் மூலம் ஒருவர் உன்னதமானவர் என்று அழைக்கப்படுகிறார். ஆழ்ந்த கற்றல் மற்றும் திறமையானவர், நன்கு பயிற்சி பெற்றவர் மற்றும் நன்கு பேசும் சொற்களைப் பயன்படுத்துதல்: இது நல்ல அதிர்ஷ்டம். ஒரு தாய் தன் ஒரே குழந்தையை தன் வாழ்க்கையோடு பாதுகாப்பது போல, ஒருவன் எல்லா உயிரினங்களிடமும் எல்லையற்ற அன்பை வளர்த்துக் கொள்ளட்டும். அவற்றில் ஜீவராசிகளுக்கு அனுதாபம் இல்லை: அவரை ஒரு வெளிநாட்டவர் என்று அறிந்து கொள்ளுங்கள். நாம் எழுந்து நன்றி செலுத்துவோம், ஏனென்றால் இன்று நாம் நிறைய கற்றுக்கொள்ளவில்லை என்றால், குறைந்தபட்சம் நாங்கள் கொஞ்சம் கற்றுக்கொண்டோம், கொஞ்சம் கற்றுக்கொள்ளவில்லை என்றால், குறைந்தபட்சம் நாங்கள் நோய்வாய்ப்படவில்லை, நோய்வாய்ப்பட்டிருந்தால் , குறைந்தபட்சம் நாங்கள் இறக்கவில்லை; எனவே, நாம் அனைவரும் நன்றி செலுத்துவோம்.
புத்தர் மனதில் மேற்கோள்கள் மற்றும் உங்களை மாஸ்டரிங் தன்னால் முடியும் என்று யார் நினைக்கிறார்களோ அவரால் முடியும். ட்வீட் செய்ய கிளிக் செய்க
இது ஒரு மனிதனின் சொந்த மனம், அவனது எதிரி அல்லது எதிரி அல்ல, அவனை தீய வழிகளில் ஈர்க்கிறது.
கவனத்துடன் மகிழ்ச்சி! உங்கள் எண்ணங்களை நன்கு காத்துக்கொள்ளுங்கள்!
எல்லாம் மனதை அடிப்படையாகக் கொண்டது, மனதினால் வழிநடத்தப்படுகிறது, மனதினால் வடிவமைக்கப்பட்டுள்ளது. நீங்கள் மாசுபட்ட மனதுடன் பேசினால், செயல்பட்டால், ஆக்ஸ் கார்டின் சக்கரங்கள் எருதுகளின் அடிச்சுவடுகளைப் பின்பற்றுவதால் துன்பம் உங்களைப் பின்தொடரும்.
ஒழுக்கமற்ற மனதைப் போல கீழ்ப்படியாத எதுவும் இல்லை, ஒழுக்கமான மனதைப் போல கீழ்ப்படிதலும் எதுவுமில்லை.
அதிர்ஷ்டத்தின் மாறுபாடுகளால் அசைக்கப்படாத மனம், துக்கத்திலிருந்து விடுவித்தல், தூய்மைப்படுத்தப்பட்ட தீமைகளிலிருந்து, விடுவிக்கப்பட்ட பயத்திலிருந்து - இது மிகப்பெரிய ஆசீர்வாதம்.
ஆறுகளில் இருந்து பிளவுகளிலும் பிளவுகளிலும் தெரிந்து கொள்ளுங்கள்: சிறிய சேனல்களில் உள்ளவர்கள் சத்தமாக ஓடுகிறார்கள், பெரிய ஓட்டம் அமைதியாக இருக்கிறது. எது முழுதாக இல்லாதது சத்தம் போடுகிறது. எது நிரம்பியதோ அது அமைதியானது.
நீங்கள் ஒரு தேடுபவர். உங்கள் கைகள் மற்றும் கால்களின் தேர்ச்சி, உங்கள் வார்த்தைகள் மற்றும் உங்கள் எண்ணங்களில் மகிழ்ச்சி.
உலர்ந்த நீரோடையின் குட்டைகளில் உள்ள மீன்களைப் போல, என்னுடைய உணர்வில் அவர்கள் மழுங்கடிக்கிறார்கள் - இதைப் பார்த்து, என்னுடையது இல்லாமல் வாழ்க, மாநிலங்களாக மாறுவதற்கான இணைப்பை உருவாக்கவில்லை.
‘நான் இருப்பது போல, இவையும் அப்படியே. இவர்களைப் போலவே நானும் இருக்கிறேன். ’உங்களுக்கு இணையாக வரைதல், மற்றவர்களைக் கொல்லவோ அல்லது கொல்லவோ கூடாது.
எல்லா அனுபவங்களும் மனதிற்கு முன்னதாகவே இருக்கின்றன, மனதை அவற்றின் எஜமானராகக் கொண்டு, மனத்தால் உருவாக்கப்படுகின்றன.
நல்ல ஆரோக்கியத்தை அனுபவிக்க, ஒருவரின் குடும்பத்திற்கு உண்மையான மகிழ்ச்சியைக் கொடுப்பதற்கு, அனைவருக்கும் அமைதியைக் கொடுப்பதற்கு, ஒருவர் முதலில் ஒழுங்குபடுத்தி ஒருவரின் சொந்த மனதைக் கட்டுப்படுத்த வேண்டும். ஒரு மனிதன் தன் மனதைக் கட்டுப்படுத்த முடிந்தால், விழிப்புணர்வுடன் விழிப்புணர்வுக்கான வழியைக் கண்டுபிடிக்க முடியும், மேலும் எல்லா ஞானமும் நல்லொழுக்கமும் இயல்பாகவே அவனுக்கு வரும்.
எல்லா தவறான செயல்களும் மனதினால் எழுகின்றன. மனம் மாற்றப்பட்டால் தவறான செயல்கள் இருக்க முடியுமா?இன்று நாம் இருப்பது நேற்றைய எண்ணங்களிலிருந்து வருகிறது, நம்முடைய தற்போதைய எண்ணங்கள் நாளைய வாழ்க்கையை உருவாக்குகின்றன: நம் வாழ்க்கை என்பது நம் மனதின் படைப்பு.
தன்னை வென்றவன் ஆயிரம் மடங்கு ஆயிரம் பேரை தோற்கடித்தவனை விட மிகப் பெரிய ஹீரோ.
அறிவார்ந்த மனம் அதன் வரம்பை அடையும் போது ஆழ்நிலை நுண்ணறிவு உயர்கிறது மற்றும் விஷயங்கள் அவற்றின் உண்மையான மற்றும் அத்தியாவசியமான தன்மையை உணர வேண்டுமானால், அதன் சிந்தனை செயல்முறைகள் சில உயர் அறிவாற்றல் ஆசிரியர்களுக்கு முறையீடு செய்வதன் மூலம் மீறப்பட வேண்டும்.
தவறு கண்டுபிடிப்பதற்கான மற்றொருவரின் கிண்ண நோக்கத்தை நான் பார்க்க மாட்டேன்: கவனிக்க வேண்டிய ஒரு பயிற்சி.
வெளி உலகம் என்பது மனதின் செயல்பாடுகளின் வெளிப்பாடு மட்டுமே, மேலும் பாகுபாடு மற்றும் தவறான பகுத்தறிவு பழக்கத்தின் காரணமாக மனம் அதை ஒரு வெளி உலகமாகப் புரிந்துகொள்கிறது. சீடர் விஷயங்களை உண்மையாகப் பார்க்கும் பழக்கத்தில் இறங்க வேண்டும்.
மனம் எல்லா மன நிலைகளுக்கும் முந்தியுள்ளது. மனம் அவர்களின் தலைமை; அவை அனைத்தும் மனதில் நிறைந்தவை.
ஒரு நபர் தூய்மையான மனதுடன் பேசினால் அல்லது செயல்பட்டால், அவர் ஒருபோதும் விலகாத நிழலைப் போலவே அவரைப் பின்தொடர்கிறார்.
புத்தர் மனதில் மேற்கோள்கள் மற்றும் உங்களை மாஸ்டரிங்
தன்னால் முடியும் என்று யார் நினைக்கிறார்களோ அவரால் முடியும். இது ஒரு மனிதனின் சொந்த மனம், அவனது எதிரி அல்லது எதிரி அல்ல, அவனை தீய வழிகளில் ஈர்க்கிறது. கவனத்துடன் மகிழ்ச்சி! உங்கள் எண்ணங்களை நன்கு காத்துக்கொள்ளுங்கள்! எல்லாம் மனதை அடிப்படையாகக் கொண்டது, மனதினால் வழிநடத்தப்படுகிறது, மனதினால் வடிவமைக்கப்பட்டுள்ளது. நீங்கள் மாசுபட்ட மனதுடன் பேசினால், செயல்பட்டால், ஆக்ஸ் கார்டின் சக்கரங்கள் எருதுகளின் அடிச்சுவடுகளைப் பின்பற்றுவதால் துன்பம் உங்களைப் பின்தொடரும். ஒழுக்கமற்ற மனதைப் போல கீழ்ப்படியாத எதுவும் இல்லை, ஒழுக்கமான மனதைப் போல கீழ்ப்படிதலும் எதுவுமில்லை. அதிர்ஷ்டத்தின் மாறுபாடுகளால் அசைக்கப்படாத மனம், துக்கத்திலிருந்து விடுவித்தல், தூய்மைப்படுத்தப்பட்ட தீமைகளிலிருந்து, விடுவிக்கப்பட்ட பயத்திலிருந்து - இது மிகப்பெரிய ஆசீர்வாதம். ஆறுகளில் இருந்து பிளவுகளிலும் பிளவுகளிலும் தெரிந்து கொள்ளுங்கள்: சிறிய சேனல்களில் உள்ளவர்கள் சத்தமாக ஓடுகிறார்கள், பெரிய ஓட்டம் அமைதியாக இருக்கிறது. எது முழுதாக இல்லாதது சத்தம் போடுகிறது. எது நிரம்பியதோ அது அமைதியானது. நீங்கள் ஒரு தேடுபவர். உங்கள் கைகள் மற்றும் கால்களின் தேர்ச்சி, உங்கள் வார்த்தைகள் மற்றும் உங்கள் எண்ணங்களில் மகிழ்ச்சி. உலர்ந்த நீரோடையின் குட்டைகளில் உள்ள மீன்களைப் போல, என்னுடைய உணர்வில் அவர்கள் மழுங்கடிக்கிறார்கள் - இதைப் பார்த்து, என்னுடையது இல்லாமல் வாழ்க, மாநிலங்களாக மாறுவதற்கான இணைப்பை உருவாக்கவில்லை. ‘நான் இருப்பது போல, இவையும் அப்படியே. இவர்களைப் போலவே நானும் இருக்கிறேன். ’உங்களுக்கு இணையாக வரைதல், மற்றவர்களைக் கொல்லவோ அல்லது கொல்லவோ கூடாது. எல்லா அனுபவங்களும் மனதிற்கு முன்னதாகவே இருக்கின்றன, மனதை அவற்றின் எஜமானராகக் கொண்டு, மனத்தால் உருவாக்கப்படுகின்றன. நல்ல ஆரோக்கியத்தை அனுபவிக்க, ஒருவரின் குடும்பத்திற்கு உண்மையான மகிழ்ச்சியைக் கொடுப்பதற்கு, அனைவருக்கும் அமைதியைக் கொடுப்பதற்கு, ஒருவர் முதலில் ஒழுங்குபடுத்தி ஒருவரின் சொந்த மனதைக் கட்டுப்படுத்த வேண்டும். ஒரு மனிதன் தன் மனதைக் கட்டுப்படுத்த முடிந்தால் அவன் அறிவொளிக்கான வழியைக் கண்டுபிடிக்க முடியும், எல்லா ஞானமும் நல்லொழுக்கமும் இயல்பாகவே அவனுக்கு வரும். எல்லா தவறான செயல்களும் மனதினால் எழுகின்றன. மனம் மாற்றப்பட்டால் தவறான செயல்கள் இருக்க முடியுமா? இன்று நாம் இருப்பது நேற்றைய எண்ணங்களிலிருந்து வருகிறது, நம்முடைய தற்போதைய எண்ணங்கள் நாளைய வாழ்க்கையை உருவாக்குகின்றன: நம் வாழ்க்கை என்பது நம் மனதின் படைப்பு.
தன்னை வென்றவன் ஆயிரம் மடங்கு ஆயிரம் பேரை தோற்கடித்தவனை விட மிகப் பெரிய ஹீரோ.
அறிவார்ந்த மனம் அதன் வரம்பை அடையும் போது ஆழ்நிலை நுண்ணறிவு உயர்கிறது மற்றும் விஷயங்கள் அவற்றின் உண்மையான மற்றும் அத்தியாவசியமான தன்மையை உணர வேண்டுமானால், அதன் சிந்தனை செயல்முறைகள் சில உயர் அறிவாற்றல் ஆசிரியர்களுக்கு முறையீடு செய்வதன் மூலம் மீறப்பட வேண்டும்.
தவறு கண்டுபிடிப்பதற்கான மற்றொருவரின் கிண்ண நோக்கத்தை நான் பார்க்க மாட்டேன்: கவனிக்க வேண்டிய ஒரு பயிற்சி.
வெளி உலகம் என்பது மனதின் செயல்பாடுகளின் வெளிப்பாடு மட்டுமே, மேலும் பாகுபாடு மற்றும் தவறான பகுத்தறிவு பழக்கத்தின் காரணமாக மனம் அதை ஒரு வெளி உலகமாகப் புரிந்துகொள்கிறது. சீடர் விஷயங்களை உண்மையாகப் பார்க்கும் பழக்கத்தில் இறங்க வேண்டும்.
மனம் எல்லா மன நிலைகளுக்கும் முந்தியுள்ளது. மனம் அவர்களின் தலைமை; அவை அனைத்தும் மனதில் நிறைந்தவை.
ஒரு நபர் தூய்மையான மனதுடன் பேசினால் அல்லது செயல்பட்டால், அவர் ஒருபோதும் விலகாத நிழலைப் போலவே அவரைப் பின்தொடர்கிறார்.
மகிழ்ச்சி மற்றும் மகிழ்ச்சி பற்றிய புத்தரின் மேற்கோள்கள்
மகிழ்ச்சிக்கு பாதை இல்லை: மகிழ்ச்சிதான் பாதை.
உங்கள் வேலையும் சொற்களும் உங்களுக்கும் மற்றவர்களுக்கும் பயனளிக்கும் போது மகிழ்ச்சி வரும்.
விழிப்புணர்வுடன் விழித்துக் கொண்டவர், ஜானாவை நோக்கமாகக் கொண்டு, காட்டில் மகிழ்ச்சியைக் காண வேண்டும், ஒரு மரத்தின் அடிவாரத்தில் ஜானா பயிற்சி செய்ய வேண்டும், தனது சொந்த திருப்தியை அடைய வேண்டும்.
ஒரு மெழுகுவர்த்தியிலிருந்து ஆயிரக்கணக்கான மெழுகுவர்த்திகளை ஒளிரச் செய்யலாம், மேலும் மெழுகுவர்த்தியின் ஆயுள் குறைக்கப்படாது. பகிர்வதன் மூலம் மகிழ்ச்சி ஒருபோதும் குறையாது.
வருத்தமில்லாத ஒரு நபருக்கு மகிழ்ச்சி எழுகிறது என்பது விஷயங்களின் இயல்பு.
நல்லது செய்ய உங்கள் இதயத்தை அமைக்கவும். அதை மீண்டும் மீண்டும் செய்யுங்கள், நீங்கள் மகிழ்ச்சியால் நிரப்பப்படுவீர்கள்.
கடந்த காலங்களில் குடியிருக்க வேண்டாம், எதிர்காலத்தைப் பற்றி கனவு காணாதீர்கள், தற்போதைய தருணத்தில் மனதைக் குவிக்கவும். மேலும் காண்க: தற்போது வாழ 10 குறிப்புகள்
ஒரு நபர் நன்மை செய்ய வேண்டுமா, அதை மீண்டும் மீண்டும் செய்யட்டும். அவர் அதில் இன்பம் காணட்டும், ஏனென்றால் ஆனந்தமானது நல்லதைக் குவிப்பதாகும்.
நாம் நம் எண்ணங்களால் உருவாகி வடிவமைக்கப்படுகிறோம். தன்னலமற்ற எண்ணங்களால் மனம் வடிவமைக்கப்பட்டவர்கள் பேசும்போது அல்லது செயல்படும்போது மகிழ்ச்சியைத் தருகிறார்கள். மகிழ்ச்சி அவர்களை ஒருபோதும் விட்டுவிடாத நிழல் போல அவர்களைப் பின்தொடர்கிறது.தியானம் மற்றும் ஆன்மீகம் பற்றிய புத்தரின் மேற்கோள்கள்
ஒரு மெழுகுவர்த்தியை நெருப்பு இல்லாமல் எரிக்க முடியாது போல, ஆண்கள் ஆன்மீக வாழ்க்கை இல்லாமல் வாழ முடியாது.
இந்த தருணத்தில் இருப்பதைப் போலவே வாழ்க்கையை ஆழமாகப் பார்க்கும்போது, தியானிப்பவர் ஸ்திரத்தன்மையிலும் சுதந்திரத்திலும் வாழ்கிறார்.
தியானம் ஞானத்தைத் தருகிறது; மத்தியஸ்தம் இல்லாதது அறியாமையை விட்டு விடுகிறது. உங்களை முன்னோக்கி அழைத்துச் செல்வது எது, உங்களைத் தடுத்து நிறுத்துவது எது என்பதை நன்கு அறிந்து, ஞானத்திற்கு வழிவகுக்கும் பாதையைத் தேர்வுசெய்க.
ஒரு துறவி தனது சிந்தனையையும் சிந்தனையையும் தொடர்ந்தாலும், அது அவரது விழிப்புணர்வின் சாய்வாக மாறுகிறது.
சமாதானம், மன்னிப்பு மற்றும் விடுவித்தல் பற்றிய புத்தரின் மேற்கோள்கள்
அமைதியை அடைய உங்களை நீங்களே பயிற்றுவிக்கவும்.
உண்மையில், முற்றிலுமாக தணிந்த முனிவர் எல்லா வகையிலும் நிம்மதியாக இருக்கிறார்; எந்த உணர்வு ஆசையும் அவனுடைய நெருப்புகள் குளிர்ந்து, எரிபொருளை இழந்தவருக்கு ஒத்துப்போகவில்லை. எல்லா இணைப்புகளும் துண்டிக்கப்பட்டுள்ளன, இதயம் வலியிலிருந்து விலகிச் செல்லப்படுகிறது; அமைதியான, அவர் மிகவும் எளிதாக நிற்கிறார். மனம் அமைதிக்கான வழியைக் கண்டறிந்துள்ளது.
தனியாக உட்கார்ந்து, தனியாகத் தூங்குகிறான், தனியாக நடப்பவன், கடினமானவனாகவும், தன்னைத் தானே அடக்கிக் கொண்டவனாகவும், காட்டின் தனிமையில் மகிழ்ச்சி அடைவான்.
உங்களுடைய அமைதியைத் தொந்தரவு செய்யாதபடி, உங்களுக்குக் கொடுக்கப்பட்டதைத் திருப்பி விடாதீர்கள், மற்றவர்களுக்குக் கொடுக்கப்பட்டதை அடைய வேண்டாம்.
மனக்கசப்பு எண்ணங்கள் இல்லாதவர்கள் நிச்சயமாக அமைதியைக் காணலாம்.
ஞானம் மற்றும் நல்லொழுக்கங்கள் குறித்த புத்தரின் மேற்கோள்கள்
அவர் ஒரு முட்டாள் என்று அறிந்த முட்டாள் அவ்வளவு புத்திசாலி.
எழும் தன்மை எதுவாக இருந்தாலும் அதை நிறுத்தும் தன்மை உண்டு.
ஒற்றுமையை பைனரி மூலம் மட்டுமே வெளிப்படுத்த முடியும். ஒற்றுமையும் ஒற்றுமையின் யோசனையும் ஏற்கனவே இரண்டு.
ஒவ்வொரு மனிதனும் தனது குப்பைகளை ஒட்டிக்கொண்டிருக்கும் இந்த உலகத்தின் நடுவே ஒரு ஆணோ பெண்ணோ பொருத்தமான நடத்தை என்ன? இந்த வெள்ளத்தில் மக்கள் ஒருவருக்கொருவர் கடந்து செல்லும்போது அவர்களுக்கு சரியான வணக்கம் என்ன?
யாரும் மற்றவர்களிடம் தவறு செய்யக்கூடாது; மற்றவர்களின் குறைகளையும் கமிஷன்களையும் யாரும் பார்க்க வேண்டாம். ஆனால் ஒருவரின் சொந்தச் செயல்களைச் செய்து, செயல்தவிர்க்கலாம்.
உண்மையான எஜமான் சத்தியத்திலும், நன்மையிலும், கட்டுப்பாட்டிலும், அகிம்சை, மிதமான மற்றும் தூய்மையிலும் வாழ்கிறார்.
வார்த்தையிலோ செயலிலோ புண்படுத்தாதீர்கள். மிதமாக சாப்பிடுங்கள். உங்கள் இதயத்தில் வாழுங்கள். உயர்ந்த நனவைத் தேடுங்கள். சட்டத்தின்படி உங்களை மாஸ்டர் செய்யுங்கள். இது விழித்தவர்களின் எளிய போதனை.
வாழ்க்கை வீணை சரம் போன்றது, அது மிகவும் இறுக்கமாக இருந்தால் அது விளையாடாது, அது மிகவும் தளர்வானதாக இருந்தால் அது தொங்குகிறது, அழகான ஒலியை உருவாக்கும் பதற்றம் நடுவில் உள்ளது.
நீங்கள் அதைக் கேட்டதால் எதையும் நம்ப வேண்டாம். எதையும் வெறுமனே நம்பாதீர்கள், ஏனெனில் அது பலரால் பேசப்படுகிறது, வதந்தி பரப்பப்படுகிறது. உங்கள் மத புத்தகங்களில் எழுதப்பட்டிருப்பதால் எதையும் நம்ப வேண்டாம். உங்கள் ஆசிரியர்கள் மற்றும் பெரியவர்களின் அதிகாரத்தின் அடிப்படையில் எதையும் நம்ப வேண்டாம். மரபுகளை நம்பாதீர்கள், ஏனெனில் அவை பல தலைமுறைகளாகக் கொடுக்கப்பட்டுள்ளன. ஆனால் அவதானிப்பு மற்றும் பகுப்பாய்வுக்குப் பிறகு, எதையும் காரணத்துடன் ஏற்றுக்கொள்வதோடு, அனைவரின் நன்மைக்கும் நன்மைக்கும் உகந்ததாக இருப்பதை நீங்கள் கண்டறிந்தால், அதை ஏற்றுக்கொண்டு அதற்கேற்ப வாழ்க
பூமியிலிருந்து பொக்கிஷங்கள் கண்டுபிடிக்கப்பட்டதைப் போலவே, நல்ல செயல்களிலிருந்தும் நல்லொழுக்கம் தோன்றுகிறது, மேலும் தூய்மையான மற்றும் அமைதியான மனதில் இருந்து ஞானம் தோன்றும். மனித வாழ்க்கையின் பிரமை வழியாக பாதுகாப்பாக நடக்க, ஒருவருக்கு ஞானத்தின் வெளிச்சமும் நல்லொழுக்கத்தின் வழிகாட்டலும் தேவை.
ஞானிகள் தங்கள் சிந்தனையுடன் பேச்சை வடிவமைத்து, அதை தானியமாகப் பிரித்து சல்லடை மூலம் பிரிக்கப்படுகிறார்கள்.
மியூஸ்கள் போன்ற நல்லொழுக்கங்கள் எப்போதும் குழுக்களாகவே காணப்படுகின்றன. ஒரு நல்ல கொள்கை எந்த மார்பகத்திலும் தனிமையில் காணப்படவில்லை.
கம்ம மற்றும் நிபானா கோஷங்கள் மற்றும் வீடியோக்களில் புத்தர் மேற்கோள்கள்
ஒரு போதிசத்துவரின் வாகனத்தில் புறப்பட்ட ஒருவர், ‘நான் எல்லா உயிரினங்களையும் நிர்வாணத்திற்கு இட்டுச் செல்ல வேண்டும், அந்த நிர்வாணத்தின் சாம்ராஜ்யத்திற்குள் எதையும் விட்டுவிடக்கூடாது’ என்று முடிவு செய்ய வேண்டும். எதையும் விட்டுவிடாத இந்த நிர்வாண சாம்ராஜ்யம் என்ன?
மாற்றம், தோல்வி மற்றும் துன்பம் குறித்த புத்தரின் மேற்கோள்கள்
மாற்றத்தைத் தவிர வேறு எதுவும் எப்போதும் இல்லை.
பேரார்வம் போன்ற நெருப்பு இல்லை, வெறுப்பு போன்ற சுறா இல்லை, முட்டாள்தனம் போன்ற கண்ணி இல்லை, பேராசை போன்ற நீரோடை இல்லை.
முன்னும் பின்னும், நான் விவரிப்பது துன்பம், துன்பத்தை நிறுத்துவது மட்டுமே.
தனது கோபத்தை அது எழுந்தவுடன் கட்டுப்படுத்தக்கூடியவர், சரியான நேரத்தில் மருந்தாக பாம்பின் விஷத்தை அவ்வளவு விரைவாக பரப்புவார், - அத்தகைய துறவி ஒரு பாம்பு அதன் தேய்ந்த தோலைக் கொட்டுவது போல, இங்கேயும் அதற்கு அப்பாலும் விட்டுவிடுகிறார்.
உயிரைக் கொண்ட அனைத்துமே துன்பத்திலிருந்து விடுபடட்டும்.
மற்றவர்களின் தவறுகளைப் பார்ப்பது எளிதானது, ஆனால் ஒருவரின் சொந்த தவறுகளைப் பார்ப்பது கடினம். ஒருவர் காற்றில் அடிப்பதைப் போன்ற மற்றவர்களின் தவறுகளைக் காண்பிப்பார், ஆனால் ஒரு தந்திரமான சூதாட்டக்காரர் தனது பகடைகளை மறைப்பதால் ஒருவர் தனது சொந்த தவறுகளை மறைக்கிறார்.
புத்தர் பயத்தில் மேற்கோள் காட்டுகிறார்
‘நான்’ என்ற கருத்துடனும் பார்வைகளுடனும் இணைந்தவர்கள் உலகில் மக்களை புண்படுத்துகிறார்கள்.
சந்தேகத்தின் பழக்கத்தை விட பயங்கரமான எதுவும் இல்லை. சந்தேகம் மக்களைப் பிரிக்கிறது. இது நட்பை சிதைத்து இனிமையான உறவுகளை முறித்துக் கொள்ளும் ஒரு விஷம். இது எரிச்சலூட்டும் மற்றும் வலிக்கும் ஒரு முள்; அது ஒரு வாள்.ஆண்கள், தாகத்தால் உந்தப்படுகிறார்கள், ஒரு முயல் போல ஓடுகிறார்கள்; ஆகையால், தனக்காக உணர்ச்சிவசப்படாத பிறகு பாடுபடுவதன் மூலம், தாகத்தை விரட்டட்டும்.
ஒருவருக்கு தீமை மீதான வெறுப்பு உணர்வு இருக்கும்போது, ஒருவர் அமைதியாக இருக்கும்போது, ஒருவர் நல்ல போதனைகளைக் கேட்பதில் மகிழ்ச்சியைக் காண்கிறார்; ஒருவருக்கு இந்த உணர்வுகள் இருக்கும்போது, அவற்றைப் பாராட்டும்போது, ஒருவர் பயமில்லாமல் இருப்பார்.
நாம் கோபத்தை உணரும் உடனடி, நாம் ஏற்கனவே சத்தியத்திற்காக பாடுபடுவதை நிறுத்திவிட்டோம், நமக்காக பாடுபடத் தொடங்கினோம்.
புத்தர் கோபம் மற்றும் பொறாமை பற்றிய மேற்கோள்கள்
உங்கள் கோபத்திற்கு நீங்கள் தண்டிக்கப்பட மாட்டீர்கள், உங்கள் கோபத்தால் நீங்கள் தண்டிக்கப்படுவீர்கள்.
உங்கள் ஈகோவை தளர்வான பொருத்தப்பட்ட ஆடை போல அணியுங்கள்.
நாம் இறக்க வேண்டும் என்று சிலருக்கு புரியவில்லை, ஆனால் இதை உணர்ந்தவர்கள் தங்கள் சண்டைகளைத் தீர்த்துக் கொள்கிறார்கள்.
வன்முறையில் அனைவரும் நடுங்குகிறார்கள்; அனைவரும் மரணத்திற்கு அஞ்சுகிறார்கள். தன்னை இன்னொருவருக்குப் பதிலாக வைத்துக் கொள்வது, ஒருவர் கொல்லக்கூடாது, மற்றொருவரைக் கொல்லக்கூடாது.
நான் உலகத்துடன் தகராறு செய்யவில்லை; மாறாக என்னுடன் தகராறு செய்யும் உலகம்.
அமைதியாக இருப்பவர்களை அவர்கள் குறை கூறுகிறார்கள், அதிகம் பேசுபவர்களை அவர்கள் குறை கூறுகிறார்கள், மிதமாக பேசுபவர்களை குறை கூறுகிறார்கள். குற்றம் சொல்லப்படாத யாரும் உலகில் இல்லை.
உணர்வுகள் மற்றும் பார்வைகளில் ஒட்டிக்கொள்பவர்கள் மக்களை புண்படுத்தும் உலகில் அலைகிறார்கள்.
கோபமாக இருக்கும் ஒருவரை நோக்கி எவரும் எவரும் வெல்ல முடியாது.
மனக்கசப்பு எண்ணங்கள் மனதில் பதியும் வரை கோபம் ஒருபோதும் மறைந்துவிடாது. மனக்கசப்பு எண்ணங்கள் மறந்தவுடன் கோபம் மறைந்துவிடும்.
நீங்கள் பெற்றதை மிகைப்படுத்தாதீர்கள், மற்றவர்களுக்கு பொறாமைப்பட வேண்டாம். மற்றவர்களுக்கு பொறாமைப்படுபவர் மன அமைதியைப் பெறுவதில்லை.
புத்தர் வெற்றி, பொறுமை மற்றும் வலிமை பற்றிய மேற்கோள்கள்
நெருப்போ, காற்றோ, பிறப்போ, மரணமோ நம் நற்செயல்களை அழிக்க முடியாது.
உங்கள் தவறுகளைச் சுட்டிக்காட்ட ஒரு புத்திசாலித்தனமான விமர்சகரை நீங்கள் கண்டால், மறைக்கப்பட்ட புதையலுக்கு நீங்கள் வழிகாட்டியாக அவரைப் பின்பற்றுங்கள்.
போர்க்களத்தில் ஒரு யானை சுற்றியுள்ள வில்லில் இருந்து சுடப்பட்ட அம்புகளைத் தாங்குவதால், நான் துஷ்பிரயோகத்தைத் தாங்குவேன்.
புகழும் பழியும், ஆதாயமும் இழப்பும், இன்பமும் துக்கமும் வந்து காற்றைப் போன்று செல்கின்றன. மகிழ்ச்சியாக இருக்க, அவர்கள் அனைவருக்கும் நடுவில் ஒரு பெரிய மரத்தைப் போல ஓய்வெடுங்கள்.
தனித்தன்மையில் உலகின் மிகப்பெரிய துன்பம் உள்ளது; இரக்கத்தில் உலகின் உண்மையான பலம் உள்ளது.
உங்களுக்காக ஒரு விளக்காக இருங்கள். உங்கள் சொந்த அடைக்கலமாக இருங்கள். வேறு எவரையும் தேடுங்கள். எல்லாவற்றையும் கடந்து செல்ல வேண்டும். விடாமுயற்சியுடன் போராடுங்கள். விட்டுவிடாதீர்கள்.
பொருட்களின் எழுச்சி மற்றும் வீழ்ச்சியைக் காணாமல் நூறு ஆண்டுகள் வாழ்வதை விட ஒரு நாள் பொருட்களின் எழுச்சி மற்றும் வீழ்ச்சியைக் கண்டு வாழ்வது நல்லது.
நீங்கள் திசையை மாற்றவில்லை என்றால், நீங்கள் செல்லும் இடத்திற்கு நீங்கள் செல்லலாம்.
புத்தர் உடல்நலம் பற்றிய மேற்கோள்கள்
ஆரோக்கியம் மிகப் பெரிய பரிசு, மனநிறைவு மிகப்பெரிய செல்வம், விசுவாசம் சிறந்த உறவு. புத்தர்
உடலை நல்ல ஆரோக்கியத்துடன் வைத்திருப்பது ஒரு கடமையாகும்… இல்லையெனில் நம் மனதை வலுவாகவும் தெளிவாகவும் வைத்திருக்க முடியாது.
ஆரோக்கியம் இல்லாமல் வாழ்க்கை என்பது வாழ்க்கை அல்ல; இது லாங்கூர் மற்றும் துன்பத்தின் நிலை மட்டுமே - மரணத்தின் ஒரு படம்.
மனம் மற்றும் உடல் ஆகிய இரண்டிற்கும் ஆரோக்கியத்தின் ரகசியம் கடந்த காலத்திற்காக துக்கம் அனுசரிப்பது அல்ல, எதிர்காலத்தைப் பற்றி கவலைப்படுவது அல்ல, எதிர்காலத்தை எதிர்பார்ப்பது அல்ல, ஆனால் தற்போதைய தருணத்தை புத்திசாலித்தனமாகவும் ஆர்வமாகவும் வாழ்வது. புத்தர் உண்மையை மேற்கோள் காட்டுகிறார்
புத்தர் உண்மையை மேற்கோள் காட்டுகிறார்
சத்தியத்தை நோக்கி செயல்படத் தவறியவர்கள் வாழ்வின் நோக்கத்தை தவறவிட்டனர்.
இந்த மூன்று உண்மையை அனைவருக்கும் கற்றுக் கொடுங்கள்: தாராளமான இதயம், கனிவான பேச்சு, சேவை மற்றும் இரக்க வாழ்க்கை ஆகியவை மனிதகுலத்தை புதுப்பிக்கும் விஷயங்கள்.
சத்தியத்திற்கான பாதையில் ஒருவர் செய்யக்கூடிய இரண்டு தவறுகள் உள்ளன… எல்லா வழிகளிலும் செல்லவில்லை, தொடங்கவில்லை.
அமைதியாக இருப்பவர்கள் நன்கு பேசுவது சிறந்தது என்று கூறுகிறார்கள்; இரண்டாவதாக, ஒருவர் சரியானதைச் சொல்ல வேண்டும், அநீதியானதல்ல; மூன்றாவதாக, எது மகிழ்ச்சி அளிக்கிறது, விரும்பத்தகாதது அல்ல; நான்காவது, எது உண்மை, பொய் அல்ல.
கோபப்படாமல் கோபக்காரனை வெல்லுங்கள்; நன்மையால் துன்மார்க்கரை வெல்லுங்கள்; தாராள மனப்பான்மையால் கஞ்சத்தனத்தையும், பொய்யரை உண்மையை பேசுவதன் மூலமும் வெல்லுங்கள்.
மூன்று விஷயங்களை நீண்ட காலமாக மறைக்க முடியாது: சூரியன், சந்திரன் மற்றும் உண்மை.
பகுதி 4. புத்தரைப் பற்றிய மேற்கோள்கள்
புத்தரைத் தேட உங்கள் மனதைப் பயன்படுத்தினால், நீங்கள் புத்தரைப் பார்க்க மாட்டீர்கள். போதிதர்மர்
புத்தர் தான் இலவசம்: திட்டங்கள் இல்லாதவர், அக்கறை இல்லாதவர். போதிதர்மர்
நீங்கள் வேறு எங்காவது ஒரு புத்தரைத் தேடும் வரை, உங்கள் சொந்த மனம் புத்தர் என்பதை நீங்கள் ஒருபோதும் பார்க்க மாட்டீர்கள். போதிதர்மர்
புத்தர் என்றால் விழிப்புணர்வு, உடல் மற்றும் மனதைப் பற்றிய விழிப்புணர்வு இரண்டிலும் தீமை ஏற்படுவதைத் தடுக்கிறது. போதிதர்மர்
புத்தர் என்பது நல்ல அதிர்ஷ்டத்திலும் கெட்டத்திலும் சுதந்திரத்தைக் காணும் ஒருவர். போதிதர்மர்
புத்தர்கள் பிறப்பு மற்றும் இறப்பு வழியாக சுதந்திரமாக நகர்ந்து, விருப்பப்படி தோன்றி மறைந்து விடுகிறார்கள். போதிதர்மர்
ஆனால் ஏமாற்றப்பட்ட மக்கள் தங்கள் சொந்த மனம் புத்தர் என்பதை உணரவில்லை. அவர்கள் வெளியே தேடுகிறார்கள். போதிதர்மர்
ஒரு புத்தரைக் கண்டுபிடிக்க நீங்கள் செய்ய வேண்டியதெல்லாம் உங்கள் இயல்பைக் காண வேண்டும். போதிதர்மர்
நம் மனதை மாற்ற யாரும் கட்டாயப்படுத்த முடியாது, புத்தர் கூட இல்லை. நாம் தானாக முன்வந்து செய்ய வேண்டும். எனவே புத்தர், ‘நீங்கள் உங்கள் சொந்த எஜமானர்’ என்று கூறினார். தலாய் லாமா
மலைகளின் நிறம் புத்தரின் உடல்; ஓடும் நீரின் ஒலி அவரது சிறந்த பேச்சு. Dogenஅவர் புத்தரும் அனைத்து உணர்வுள்ள மனிதர்களும் ஒரே மனதின் வெளிப்பாடுகளைத் தவிர வேறில்லை. வேறு எதுவும் இல்லை. ஹுவாங் போ
உங்கள் சொந்த மனம் புத்தர் என்ற உண்மையை திடீரென எழுப்ப, அடைய எதுவும் இல்லை அல்லது செய்ய வேண்டிய ஒரு செயலும் இல்லை. இதுவே உச்ச வழி. ஹுவாங் போ
புத்தரின் வார்த்தைகள் இந்த உண்மையை வழங்குகின்றன: வெறுப்பு ஒருபோதும் வெறுப்பால் நின்றுவிடாது, ஆனால் அன்பினால் மட்டுமே குணமாகும். ஜாக் கோர்ன்ஃபீல்ட்
புத்தருக்கும் தெய்வங்களுக்கும் அவர்களின் உதவியை எண்ணாமல் மதிக்கவும். மியாமோட்டோ முசாஷி
யாரும் அவரைப் பின்தொடர்வதை புத்தர் கூட விரும்பவில்லை. மிகப் பெரிய எஜமானர்களால் கூட உங்களுக்கு ஒரு கட்டளை கொடுக்க முடியாது. அவர்கள் உங்களை மிகவும் தனித்துவமாக பார்க்கிறார்கள், உங்கள் சுதந்திரம் உங்களுக்காக மிகவும் தனித்துவமாக இருப்பதை அவர்கள் பார்க்கிறார்கள். ஓஷோ
இரண்டு சிறிய விஷயங்கள்: தியானம் மற்றும் விடுங்கள். இந்த இரண்டு முக்கிய சொற்களை நினைவில் கொள்ளுங்கள்: தியானம் மற்றும் சரணடைதல். தியானம் உங்களை அழைத்துச் செல்லும், சரணடைதல் உங்களை முழுவதுமாக அழைத்துச் செல்லும். இது முழு மதமும். இந்த இரண்டு சொற்களுக்குள் புத்தர் மதத்தின் முழு சாரத்தையும் ஒடுக்கியுள்ளார். ஓஷோ
கடவுளின் தேவை இல்லை! நீங்கள் தியானம் செய்ய விரும்பினால் கடவுள் இல்லாமல் தியானம் செய்யலாம். புத்தர் கடவுள் இல்லாமல் தியானித்தார்; அவருக்கு கடவுள் நம்பிக்கை இல்லை. ஓஷோ
ஒரு புத்தர் ஒரு புத்தர், ஒரு கிருஷ்ணர் ஒரு கிருஷ்ணர், நீங்கள் தான். ஓஷோ
அவர் நல்லொழுக்கம், நினைவாற்றல் மற்றும் ஞானத்தை கற்பித்தார். ப Buddhist த்த நடைமுறையின் மூன்று தூண்கள், அன்றாட நல்வாழ்வு, உளவியல் வளர்ச்சி மற்றும் ஆன்மீக உணர்தல் ஆகியவற்றின் நல்வாழ்வுகள் இவை. ரிக் ஹான்சன்
நீங்கள் புத்தருக்கு வணங்க முடியாவிட்டால், நீங்கள் புத்தராக இருக்க முடியாது. அது ஆணவம். ஷுன்ரியு சுசுகி
புத்தர் இரண்டு வகையான துன்பங்கள் இருப்பதாகக் கூறுகிறார்: அதிக துன்பங்களுக்கு வழிவகுக்கும் வகை மற்றும் துன்பத்திற்கு முற்றுப்புள்ளி வைக்கும் வகை. டெர்ரி டெம்பஸ்ட் வில்லியம்ஸ்
நீங்கள் ஒரு புத்தராகும் திறன், மாற்றம் மற்றும் குணப்படுத்தும் திறன் ஆகியவற்றைக் கொண்டிருக்கிறீர்கள் என்ற நம்பிக்கை உங்களுக்கு இருக்க வேண்டும். திக் நட் ஹன்
பகுதி 5. ப Buddhism த்தம் மற்றும் ஜென் மேற்கோள்கள்
தெய்வங்கள் வேடிக்கைக்காக உருவாக்கியதை தீவிரமாக எடுத்துக் கொள்வதால் மட்டுமே மனிதன் அவதிப்படுகிறான். ஆலன் வாட்ஸ்
உங்கள் பயணத்தில் இறுதியில் உண்மையான ஒரே விஷயம், இந்த நேரத்தில் நீங்கள் எடுக்கும் படி. அவ்வளவுதான். ஆலன் வாட்ஸ்
மிதமானவை உட்பட, மிதமான அனைத்தும். ப say த்த பழமொழி
பெற கற்றுக்கொள்வதற்கு முன் கற்றுக்கொள்ள வேண்டும். கழுத்தை நெரிக்காமல் வாழ்க்கையைத் தொட வேண்டும். நீங்கள் ஓய்வெடுக்க வேண்டும், சில நேரங்களில் அது நடக்கட்டும், மற்றவர்கள் அதனுடன் முன்னேற வேண்டும். ரே பிராட்பரி
நீங்கள் எதிர்பார்த்த விதத்தில் விஷயங்கள் வெளிவராவிட்டாலும், சோர்வடைய வேண்டாம் அல்லது விட்டுவிடாதீர்கள். தொடர்ந்து முன்னேறுபவர் இறுதியில் வெல்வார். டெய்சாகு இக்கேடா
நாங்கள் எங்கள் இதயங்களைத் திறக்கக் கற்றுக்கொண்டால், எங்களை பைத்தியம் பிடிக்கும் நபர்கள் உட்பட எவரும் எங்கள் ஆசிரியராக முடியும். பெமா சத்ரான்
விழிப்புணர்வு என்பது மாற்றத்திற்கான மிகப்பெரிய முகவர். ஹுவாங் போ
ஜென் யோசனைகளுடன் எந்த வியாபாரமும் இல்லை. சுசுகி ரோஷி
எல்லாவற்றையும் புரிந்துகொள்வது எல்லாவற்றையும் மன்னிப்பதாகும். ஓஷோ
நாங்கள் வட்டங்களில் செல்லவில்லை, நாங்கள் மேல்நோக்கி செல்கிறோம். பாதை ஒரு சுழல்; நாங்கள் ஏற்கனவே பல படிகள் ஏறியுள்ளோம். ஹெர்மன் ஹெஸ்ஸி
ப Buddhism த்தத்தின் ரகசியம், சத்தியத்தை ஊடுருவி, தன்னை வெளிப்படுத்திக் கொள்ள, அனைத்து யோசனைகளையும், அனைத்து கருத்துகளையும் அகற்றுவதாகும். திக் நட் ஹான்
நீங்கள் உலகை மாற்ற விரும்பினால், உங்களிடம் தேவைப்படும் அடுத்த நபருடன் தொடங்குங்கள். மெய்சுமி ரோஷி
பிரிவினை என்ற மாயையிலிருந்து எழுந்திருக்க நாங்கள் இங்கு வந்துள்ளோம். மார்ட்டின் லூதர் கிங் ஜூனியர்
நீங்கள் ஏதாவது செய்யும்போது, ஒரு நல்ல நெருப்பைப் போல உங்களை நீங்களே முழுமையாக எரிக்க வேண்டும், உங்களைப் பற்றிய எந்த தடயத்தையும் விட்டுவிடக்கூடாது. எக்கார்ட் டோலே
நீங்கள் எங்கிருந்தாலும், முற்றிலும் அங்கே இருங்கள். எக்கார்ட் டோலே
அழிக்கும் கை மட்டுமே உண்மையானதை எழுத முடியும். மீஸ்டர் எக்கார்ட்
ஒவ்வொரு கணத்தையும் உங்கள் கடைசியாக கருதுங்கள். அது வேறு எதற்கும் தயாரிப்பு அல்ல. ஷுன்ரியு சுசுகி
பகுதி 6. அன்பு, அமைதி, ஞானம் மற்றும் மகிழ்ச்சி பற்றி புத்தருக்கு ஒத்த ஆசிரியர்கள்
திக் நட் ஹன்
விடுவது நமக்கு சுதந்திரத்தைத் தருகிறது, மேலும் மகிழ்ச்சிக்கு சுதந்திரம் மட்டுமே நிபந்தனை. நம் இதயத்தில், நாம் இன்னும் எதையும் - கோபம், பதட்டம் அல்லது உடைமைகளுடன் ஒட்டிக்கொண்டால் - நாம் சுதந்திரமாக இருக்க முடியாது. திக் நட் ஹன்
நம் அன்றாட வாழ்க்கையில் நாம் சிரிக்க முடியும் என்றால், நாம் அமைதியாகவும் மகிழ்ச்சியாகவும் இருக்க முடியும் என்றால், நாம் மட்டுமல்ல, எல்லோரும் அதிலிருந்து லாபம் பெறுவோம். இது மிகவும் அடிப்படை அமைதி வேலை. திக் நட் ஹன்
இங்கேயும் இப்பொழுதும் மகிழ்ச்சியுடன் வாழ முடியும். மகிழ்ச்சியின் பல நிபந்தனைகள் கிடைக்கின்றன - நீங்கள் இப்போது மகிழ்ச்சியாக இருப்பதற்கு போதுமானதை விட. மேலும் பலவற்றைப் பெற நீங்கள் எதிர்காலத்தில் ஓட வேண்டியதில்லை. திக் நட் ஹன்
போதிதர்மர்
அனைவருக்கும் வழி தெரியும்; சிலர் உண்மையில் அதை நடத்துகிறார்கள். போதிதர்மர்
மனதின் திறன் வரம்பற்றது, அதன் வெளிப்பாடுகள் விவரிக்க முடியாதவை. உங்கள் கண்களால் வடிவங்களைப் பார்ப்பது, உங்கள் காதுகளால் ஒலியைக் கேட்பது, உங்கள் மூக்கால் துர்நாற்றம் வீசுவது, உங்கள் நாக்கால் சுவைகளை சுவைப்பது, ஒவ்வொரு அசைவு அல்லது நிலை அனைத்தும் உங்கள் மனம். போதிதர்மர்
தேடுவது துன்பம். எதையும் தேடுவது பேரின்பம். போதிதர்மர்
கன்பியூசியஸ்
நம்முடைய மிகப் பெரிய மகிமை ஒருபோதும் வீழ்ச்சியடையவில்லை, ஆனால் நாம் விழும் ஒவ்வொரு முறையும் உயரும். கன்பியூசியஸ்
நீங்கள் நிறுத்தாதவரை எவ்வளவு மெதுவாகச் சென்றாலும் பரவாயில்லை. கன்பியூசியஸ்
ஆண்களில் புத்திசாலி மற்றும் முட்டாள் மட்டுமே மாறமாட்டான். கன்பியூசியஸ்தலாய் லாமா முடிந்த போதெல்லாம் தயவுசெய்து இருங்கள். இது எப்போதும் சாத்தியமாகும். தலாய் லாமா
ஒருவருக்கொருவர் உங்கள் அன்பு ஒருவருக்கொருவர் உங்கள் தேவையை மீறும் சிறந்த உறவு என்பதை நினைவில் கொள்ளுங்கள். தலாய் லாமா
எனது மதம் மிகவும் எளிது. என் மதம் கருணை. தலாய் லாமா
லாவோ சூ
இயற்கை அவசரப்படுவதில்லை, ஆனாலும் எல்லாமே நிறைவேறும். லாவோ சூ
ஆரோக்கியமே மிகப் பெரிய உடைமை. மனநிறைவு மிகப்பெரிய புதையல். நம்பிக்கை மிகப்பெரிய நண்பர். இல்லாதது மிகப்பெரிய மகிழ்ச்சி. லாவோ சூ
மற்றவர்களை மாஸ்டர் செய்வது பலம். உங்களை மாஸ்டர் செய்வது உண்மையான சக்தி. லாவோ சூ
பிளாட்டோ
ஞானிகள் பேசுவதற்கு ஏதேனும் இருப்பதால் பேசுகிறார்கள்; முட்டாள்கள், ஏனென்றால் அவர்கள் ஏதாவது சொல்ல வேண்டும். பிளாட்டோ
இருளுக்குப் பயந்த ஒரு குழந்தையை நாம் எளிதாக மன்னிக்க முடியும்; வாழ்க்கையின் உண்மையான சோகம் ஆண்கள் ஒளியைப் பற்றி பயப்படும்போதுதான். பிளாட்டோ
ஒரு வருட உரையாடலைக் காட்டிலும் ஒரு மணி நேர விளையாட்டில் ஒரு நபரைப் பற்றி நீங்கள் அதிகம் கண்டறியலாம். பிளாட்டோ
அரிஸ்டாட்டில்
உங்களை அறிவதே எல்லா ஞானத்திற்கும் ஆரம்பம். அரிஸ்டாட்டில்
மகிழ்ச்சி நம்மை சார்ந்தது. அரிஸ்டாட்டில்
இதயத்தைப் பயிற்றுவிக்காமல் மனதைப் பயிற்றுவிப்பது என்பது கல்வி அல்ல. அரிஸ்டாட்டில்
ஜிது கிருஸ்மமூர்த்தி
ஆழ்ந்த நோய்வாய்ப்பட்ட சமுதாயத்துடன் நன்கு சரிசெய்யப்படுவது ஆரோக்கியத்தின் அளவீடு அல்ல. ஜிது கிருஸ்மமூர்த்தி
அதை மாற்ற முயற்சிக்காமல் நீங்கள் என்னவென்று புரிந்து கொள்ளத் தொடங்கினால், நீங்கள் என்ன ஒரு மாற்றத்திற்கு உட்படுகிறீர்கள். ஜிது கிருஷ்ணமூர்த்தி
பாரம்பரியம் நமது பாதுகாப்பாகிறது, மனம் பாதுகாப்பாக இருக்கும்போது அது சிதைந்து போகிறது. ஜிது கிருஸ்மமூர்த்தி
சாக்ரடீஸ்
உங்களுக்கு எதுவும் தெரியாது என்பதை அறிந்து கொள்வதில் உண்மையான அறிவு இருக்கிறது. சாக்ரடீஸ்
அவர் மிகக் குறைவான பணக்காரர், ஏனென்றால் உள்ளடக்கம் இயற்கையின் செல்வம். சாக்ரடீஸ்
கல்வி என்பது ஒரு தீப்பிழம்பைத் தூண்டுவது, ஒரு பாத்திரத்தை நிரப்புவது அல்ல. சாக்ரடீஸ்
100) Classical Telugu- క్లాసికల్ తెలుగు,
100) క్లాసికల్ తెలుగు- ఒకవేళ,
నుండి మంచి వార్తలు ఉచిత ఆన్లైన్ నిబ్బానా శిక్షణ నుండి కుషినారా నిబ్బన భూమి పగోడా-పాత్ ఫైనల్ గోల్గా ఎటర్నల్ బ్లిస్ను పొందటానికి విశ్లేషణాత్మక అంతర్దృష్టి నెట్ - ఉచిత ఆన్లైన్ టిపినాకా లా రీసెర్చ్ & ప్రాక్టీస్ విశ్వవిద్యాలయం 111 క్లాసికల్ లాంగ్వేజెస్ ఇన్ బుద్ధా సొంత మాటలలో ద్వారా http://sarvajan.ambedkar.org
నొప్పి ఒక బహుమతి దానిని నివారించడానికి బదులుగా, దానిని స్వీకరించడం నేర్చుకోండి. నొప్పి లేకుండా, పెరుగుదల లేదు
క్షణం ప్రారంభమవుతుంది మీరు ఎంచుకోరు మరొకదాన్ని అనుమతించడానికి వ్యక్తి లేదా సంఘటన మీ భావోద్వేగాలను నియంత్రించడానికి
మేము ఎప్పటికీ చేయలేము శాంతిని పొందండి బాహ్య ప్రపంచంలో మేము శాంతి చేసే వరకు మమ్మల్ని
https://wisdomquotes.com/buddha-quotes/
మిమ్మల్ని బుద్ధి చేసే 150 బుద్ధ కోట్స్ (వేగంగా)
మనస్సు కోరికలతో నిండినవారికి భయం లేదు.
మీ స్వంత మోక్షానికి పని చేయండి. ఇతరులపై ఆధారపడవద్దు.
ఏదైనా చేయడం విలువైనది అయితే, దాన్ని మీ హృదయపూర్వకంగా చేయండి. బుద్ధ
ఒక మనిషి తెలివైనవాడు అని పిలువబడడు ఎందుకంటే అతను మళ్ళీ మాట్లాడతాడు మరియు మాట్లాడతాడు; అతను శాంతియుతంగా, ప్రేమగా మరియు నిర్భయంగా ఉంటే అతడు జ్ఞానవంతుడు అని పిలువబడతాడు.
మీ స్వయం తప్ప మరెవరిలోనైనా అభయారణ్యం కోసం వెతకండి.
మనల్ని తప్ప మమ్మల్ని ఎవరూ రక్షించరు. ఎవరూ చేయలేరు మరియు ఎవరూ చేయలేరు. మనమే దారిలో నడవాలి.
స్వచ్ఛమైన నిస్వార్థ జీవితాన్ని గడపడానికి, సమృద్ధి మధ్యలో ఒకరి స్వంతంగా ఏమీ లెక్కించకూడదు.
మనం ఉన్నదంతా మనం ఆలోచించిన ఫలితమే.
సహాయం అవసరమైనప్పుడు ఇతరులను చూసుకోవడంలో మేము విఫలమైతే, మమ్మల్ని ఎవరు చూసుకుంటారు?
సత్యం మీద పనిచేసేవాడు ఈ లోకంలో మరియు అంతకు మించి సంతోషంగా ఉంటాడు.
ఉత్తమ బుద్ధ కోట్స్
మీకు కొంచెం మాత్రమే ఉన్నప్పటికీ ఇవ్వండి.
తెలివిగా జీవించిన వ్యక్తి మరణానికి కూడా భయపడకూడదు.
డ్రాప్ బై డ్రాప్ అంటే నీటి కుండ నిండి ఉంటుంది. అదేవిధంగా, వివేకవంతుడు, దానిని కొద్దిసేపు సేకరించి, తనను తాను మంచితో నింపుతాడు.
గొప్ప బహుమతి ఏమిటంటే ప్రజలకు మీ మేల్కొలుపును అవగాహనతో ఇవ్వడం, భాగస్వామ్యం చేయడం. ఇది గొప్పదిగా ఉండాలి.
ఇచ్చే శక్తి గురించి నాకు తెలిసినది మీకు తెలిస్తే, మీరు ఏదో ఒక విధంగా పంచుకోకుండా ఒక్క భోజనాన్ని కూడా అనుమతించరు.
బాధ యొక్క మూలం అటాచ్మెంట్.
కోపంగా ఉన్న వ్యక్తిని ప్రేమతో నిశ్శబ్దం చేయండి. అనారోగ్యంతో ఉన్న మనిషిని దయతో నిశ్శబ్దం చేయండి. Er దార్యం తో దు er ఖాన్ని నిశ్శబ్దం చేయండి. అబద్దాలను సత్యంతో నిశ్శబ్దం చేయండి.
అభిప్రాయాలు ఉన్న వ్యక్తులు ఒకరినొకరు ఇబ్బంది పెట్టారు.
దృ rock మైన శిల గాలికి కదలకుండా ఉన్నప్పటికీ, తెలివైనవారు ప్రశంసలు లేదా నిందలతో కదిలించరు.
మీరే తప్పక ప్రయత్నించాలి. బుద్ధులు మార్గం మాత్రమే సూచిస్తారు.
మీ స్వంత ఆలోచనలు రక్షించబడనంతవరకు మీకు ఏమీ హాని కలిగించదు.
ధ్యానం చేయండి … ఆలస్యం చేయవద్దు, మీరు తరువాత చింతిస్తున్నాము.
వెయ్యి బోలు పదాల కన్నా మంచిది, శాంతిని కలిగించే ఒక పదం.
అర్థం చేసుకోవడం బాగా మాట్లాడే పదాల గుండె.
చెడు చేయటం మానేయడం, మంచిని పండించడం, మనస్సును శుద్ధి చేయడం: ఇది బుద్ధుల బోధ.
ధ్యానం మరియు ఏకాంతంలో ఆనందం. మీరే కంపోజ్ చేయండి, సంతోషంగా ఉండండి. మీరు అన్వేషకుడు.
తప్పక ఏమి చేయాలో ఈ రోజు చేయండి. ఎవరికీ తెలుసు? రేపు, మరణం వస్తుంది.
మీరు ఏమిటో మీరు ఉన్నారు. మీరు ఇప్పుడు ఏమి చేస్తారు.
మీరు మాట్లాడాలని ప్రతిపాదించినట్లయితే ఎల్లప్పుడూ మీరే ప్రశ్నించుకోండి, ఇది నిజమా, అవసరమా, దయతో ఉందా?
ఆధ్యాత్మిక మార్గంలో మీకు మద్దతు ఇవ్వడానికి మీరు ఎవరినీ కనుగొనకపోతే, ఒంటరిగా నడవండి.
ఆపు, ఆపు. మాట్లాడ వద్దు. అంతిమ నిజం ఆలోచించడం కూడా కాదు.
మనం ఏమనుకుంటున్నామో. మనం ఉన్నదంతా మన ఆలోచనలతోనే పుడుతుంది. మన ఆలోచనలతో, మేము ప్రపంచాన్ని తయారు చేస్తాము.
గొప్ప మహాసముద్రంలో ఒక రుచి, ఉప్పు రుచి ఉన్నట్లే, ఈ బోధన మరియు క్రమశిక్షణ కూడా ఒక రుచిని కలిగి ఉంటుంది, విముక్తి రుచి.
ఎవరైతే ఉండాలనే కోరిక మరియు దాహం ఇక ఉండదు. అవేకెన్డ్, ట్రాక్ లెస్ మరియు అపరిమిత పరిధిని మీరు ఎలా ట్రాక్ చేయవచ్చు.
ఓర్పు అనేది చాలా కష్టమైన విభాగాలలో ఒకటి, కాని అంతిమ విజయం వస్తుంది అని భరించేవారికి.
మేల్కొని ఉన్నవారికి రాత్రి చాలా కాలం; అలసిపోయినవారికి పొడవు ఒక మైలు; నిజమైన చట్టం తెలియని మూర్ఖులకు జీవితం చాలా కాలం.
స్వర్గపు లోకాలలో ఎంత విలువైన ఆభరణాలు ఉన్నా, మేల్కొన్న వ్యక్తితో పోల్చదగినది ఏదీ లేదు.
మన జీవితం మన మనస్సు ద్వారా రూపుదిద్దుకుంది; మనం ఏమనుకుంటున్నామో అది అవుతుంది. ఆనందం ఎప్పుడూ వదలని నీడ వంటి స్వచ్ఛమైన ఆలోచనను అనుసరిస్తుంది.
చక్కటి పువ్వులాగా, చూడటానికి అందంగా ఉంటుంది కాని సువాసన లేకుండా, వాటికి అనుగుణంగా వ్యవహరించని మనిషిలో చక్కని పదాలు ఫలించవు.
శాశ్వతమైన మన సిద్ధాంతాలు విలువైనవి, దాని కోడి ద్వారా దాని మార్గాన్ని విచ్ఛిన్నం చేయని కోడి బయటి ప్రపంచం యొక్క రూపాన్ని కలిగి ఉంటుంది.
ఒక ఆలోచనగా మాత్రమే ఉన్న ఆలోచన కంటే అభివృద్ధి చేయబడిన మరియు అమలులోకి తెచ్చే ఆలోచన చాలా ముఖ్యం.
మీరు ఎన్ని పవిత్ర పదాలు చదివినా, ఎంత మాట్లాడినా, మీరు వాటిపై చర్య తీసుకోకపోతే వారు మీకు ఏమి చేస్తారు?
గందరగోళం అన్ని సమ్మేళనం విషయాలలో అంతర్లీనంగా ఉంటుంది. శ్రద్ధతో కష్టపడండి.చిన్న బుద్ధ కోట్స్
అటాచ్మెంట్ బాధకు దారితీస్తుంది.
అన్ని జీవులకు సంతోషకరమైన మనస్సులు ఉండనివ్వండి.
నేను అద్భుతం.
ఒక జగ్ డ్రాప్ ద్వారా డ్రాప్ నింపుతుంది. ప్రతి మానవుడు తన సొంత ఆరోగ్యం లేదా వ్యాధికి రచయిత. పదునైన కత్తి లాంటి నాలుక… రక్తం గీయకుండా చంపేస్తుంది. మార్గం ఆకాశంలో లేదు. మార్గం హృదయంలో ఉంది.
పార్ట్ 3. జీవితం, కుటుంబం మరియు స్నేహం గురించి బుద్ధుడు కోట్స్
ప్రతి చర్యను మీ చివరిది వలె పూర్తిగా జీవించండి. ధర్మం మంచి చేత ప్రేమించబడటం కంటే దుర్మార్గులచే ఎక్కువగా హింసించబడుతుంది. ఏదీ పూర్తిగా ఒంటరిగా లేదు; ప్రతిదీ మిగతా వాటికి సంబంధించి ఉంటుంది. స్వచ్ఛత లేదా అశుద్ధత తనపై ఆధారపడి ఉంటుంది. మరొకరిని శుద్ధి చేయలేరు. తల్లి మరియు తండ్రిని ఆదరించడం, భార్య మరియు బిడ్డను ఆదరించడం మరియు సరళమైన జీవనోపాధి పొందడం; ఇది అదృష్టం. ఒక క్షణం ఒక రోజును మార్చగలదు, ఒక రోజు జీవితాన్ని మార్చగలదు మరియు ఒక జీవితం ప్రపంచాన్ని మార్చగలదు. జీవిత ప్రవాహాలు తెలిసిన, దుస్తులు లేదా కన్నీటి అనుభూతి లేని, సరిదిద్దడం లేదా మరమ్మత్తు అవసరం లేని ఆమె. క్రూరమైన మృగం కంటే భయపడవలసినది నిజాయితీ లేని మరియు దుష్ట స్నేహితుడు; ఒక క్రూర మృగం మీ శరీరాన్ని గాయపరుస్తుంది, కాని ఒక దుష్ట స్నేహితుడు మీ మనస్సును గాయపరుస్తాడు. మనం ఏ పదాలు చెప్పినా ప్రజల పట్ల శ్రద్ధతో ఎన్నుకోవాలి, వాటిని వింటారు మరియు మంచి లేదా అనారోగ్యం కోసం వారిచే ప్రభావితమవుతుంది. పనిలేకుండా ఉండటం మరణానికి ఒక చిన్న రహదారి మరియు శ్రద్ధ వహించడం ఒక జీవన విధానం; మూర్ఖులు పనిలేకుండా ఉంటారు, తెలివైనవారు శ్రద్ధగలవారు. ఒక అన్వేషకుడు మంచి లేదా సమానమైన సహచరుడిని కనుగొనలేకపోతే, వారు ఏకాంత కోర్సును నిశ్చయంగా కొనసాగించనివ్వండి. ఒకే పువ్వు యొక్క అద్భుతాన్ని మనం స్పష్టంగా చూడగలిగితే, మన జీవితమంతా మారిపోతుంది.
బుద్ధుడు ప్రేమ మరియు కృతజ్ఞతపై కోట్స్
నిజమైన ప్రేమ అర్థం నుండి పుడుతుంది. మొత్తం ప్రపంచం పట్ల అనంతమైన ప్రేమను ప్రసరింపజేయండి. మీరు, మీరే, మొత్తం విశ్వంలో ఎవరికైనా, మీ ప్రేమ మరియు ఆప్యాయతకు అర్హులు. ఆశయం ప్రేమ లాంటిది, ఆలస్యం మరియు ప్రత్యర్థులు రెండింటినీ అసహనానికి గురిచేస్తుంది. ప్రేమ అనేది ఒకరి అంతరంగిక ఆత్మను మరొకరికి ఇచ్చే బహుమతి కాబట్టి రెండూ సంపూర్ణంగా ఉంటాయి. అన్ని జీవుల కోసం ఆలింగనం చేసుకునే ఆలోచనలు మీదే. మనము ప్రేమ విముక్తి ద్వారా మనస్సు యొక్క విముక్తిని అభివృద్ధి చేస్తాము, దాన్ని మన వాహనంగా చేసుకుంటాము, దానిని మన ప్రాతిపదికగా చేసుకుంటాము, స్థిరీకరించుకుంటాము, దానిలో మనమే వ్యాయామం చేస్తాము మరియు దానిని పూర్తిగా పరిపూర్ణంగా చేస్తాము. ద్వేషం ద్వారా ద్వేషం ఎప్పుడైనా నిలిచిపోదు. ప్రేమ ద్వారా ద్వేషం ఆగిపోతుంది. ఇది మార్చలేని చట్టం. 50 మందిని ప్రేమించేవారికి 50 బాధలు ఉన్నాయి; ఎవరినీ ప్రేమించని వాడికి దు .ఖాలు లేవు. దయ సహజమైన జీవన విధానంగా మారాలి, మినహాయింపు కాదు. మనోహరమైన ప్రసంగం, స్వాగతించే ప్రసంగం మాత్రమే మాట్లాడండి. ప్రసంగం, అది ఇతరులకు చెడు కలిగించనప్పుడు, అది ఒక ఆహ్లాదకరమైన విషయం. ఒకదాన్ని జీవులకు హాని చేసే నోబెల్ అని పిలవరు. జీవులకు హాని చేయకుండా ఒకరిని నోబెల్ అంటారు. లోతుగా నేర్చుకోవడం మరియు నైపుణ్యం కలిగి ఉండటం, బాగా శిక్షణ పొందడం మరియు బాగా మాట్లాడే పదాలను ఉపయోగించడం: ఇది అదృష్టం. ఒక తల్లి తన ఏకైక బిడ్డను తన జీవితంతో కాపాడుకున్నట్లే, అన్ని జీవుల పట్ల అనంతమైన ప్రేమను పెంపొందించుకోండి. ఎవరిలో జీవుల పట్ల సానుభూతి లేదు: అతన్ని బహిష్కరించిన వ్యక్తిగా తెలుసుకోండి. మనం ఈ రోజు చాలా నేర్చుకోకపోతే, కనీసం మనం కొంచెం నేర్చుకున్నాము, మరియు మనం కొంచెం నేర్చుకోకపోతే, కనీసం మనకు అనారోగ్యం రాలేదు, మరియు మనకు అనారోగ్యం వస్తే , కనీసం మేము చనిపోలేదు; కాబట్టి, మనమందరం కృతజ్ఞతతో ఉండండి.
బుద్ధుడు కోట్స్ ఆన్ మైండ్ అండ్ మాస్టరింగ్ మీరే అతను చేయగలడని ఎవరు అనుకుంటారు. ట్వీట్ చేయడానికి క్లిక్ చేయండి
ఇది మనిషి యొక్క మనస్సు, అతని శత్రువు లేదా శత్రువు కాదు, అతన్ని చెడు మార్గాలకు ఆకర్షిస్తుంది.
శ్రద్ధతో ఆనందం! మీ ఆలోచనలను బాగా కాపాడుకోండి!
ప్రతిదీ మనస్సుపై ఆధారపడి ఉంటుంది, మనస్సు ద్వారా నడిపిస్తుంది, మనస్సు ద్వారా రూపొందించబడింది. మీరు కలుషితమైన మనస్సుతో మాట్లాడి, వ్యవహరిస్తే, ఆక్స్ కార్ట్ యొక్క చక్రాలు ఎద్దు యొక్క అడుగుజాడలను అనుసరిస్తున్నట్లుగా, బాధ మిమ్మల్ని అనుసరిస్తుంది.
క్రమశిక్షణ లేని మనస్సు వలె అవిధేయత ఏమీ లేదు, మరియు క్రమశిక్షణ గల మనస్సు వలె విధేయత ఏమీ లేదు.
అదృష్టం యొక్క మార్పులతో బాధపడని మనస్సు, దు orrow ఖం నుండి విముక్తి, అపవిత్రతల నుండి, విముక్తి పొందిన భయం నుండి - ఇది గొప్ప ఆశీర్వాదం.
చీలికలలో మరియు పగుళ్ళలో నదుల నుండి తెలుసుకోండి: చిన్న చానెళ్ళలో ఉన్నవారు ధ్వనించే ప్రవాహం, గొప్ప ప్రవాహం నిశ్శబ్దంగా ఉంటుంది. ఏది పూర్తి కాకపోయినా శబ్దం చేస్తుంది. నిండినది నిశ్శబ్దంగా ఉంటుంది.
మీరు అన్వేషకుడు. మీ చేతులు మరియు పాదాల నైపుణ్యం, మీ మాటలు మరియు మీ ఆలోచనలలో ఆనందం పొందండి.
ఎండిపోయిన ప్రవాహం యొక్క గుమ్మడికాయలలోని చేపల మాదిరిగా, నా భావనలో తడబడుతున్న వాటిని చూడండి - మరియు, దీనిని చూసినప్పుడు, గని లేకుండా జీవించండి, మారే రాష్ట్రాలకు అనుబంధాన్ని ఏర్పరచలేదు.
‘నేను ఉన్నట్లే ఇవి కూడా. ఇవి కూడా అలాగే ఉన్నాయి. ’మీతో సమాంతరంగా గీయడం, చంపడం లేదా ఇతరులను చంపడం లేదు.
అన్ని అనుభవాలు మనస్సు ముందు ఉంటాయి, మనస్సును తమ యజమానిగా కలిగి ఉంటాయి, మనస్సు ద్వారా సృష్టించబడతాయి.
మంచి ఆరోగ్యాన్ని ఆస్వాదించడానికి, ఒకరి కుటుంబానికి నిజమైన ఆనందాన్ని కలిగించడానికి, అందరికీ శాంతిని కలిగించడానికి, మొదట క్రమశిక్షణ మరియు ఒకరి మనస్సును నియంత్రించాలి. ఒక మనిషి తన మనస్సును నియంత్రించగలిగితే, అతను అవగాహనతో మేల్కొలుపుకు మార్గం కనుగొనగలడు, మరియు అన్ని జ్ఞానం మరియు ధర్మం సహజంగానే అతని వద్దకు వస్తాయి.
మనస్సు వల్ల తప్పులన్నీ తలెత్తుతాయి. మనస్సు రూపాంతరం చెందితే తప్పు చేయడం అలాగే ఉండగలదా?ఈ రోజు మనం ఉన్నది నిన్నటి మన ఆలోచనల నుండి వచ్చింది, మరియు మన ప్రస్తుత ఆలోచనలు రేపటి జీవితాన్ని నిర్మిస్తాయి: మన జీవితం మన మనస్సు యొక్క సృష్టి.
తనను తాను జయించినవాడు వెయ్యి సార్లు వెయ్యి మంది పురుషులను ఓడించిన దానికంటే గొప్ప హీరో.
మేధో మనస్సు దాని పరిమితిని చేరుకున్నప్పుడు అతీంద్రియ మేధస్సు పెరుగుతుంది మరియు విషయాలు వాటి నిజమైన మరియు అవసరమైన స్వభావంలో గ్రహించాలంటే, దాని ఆలోచనా విధానాలు కొంతమంది ఉన్నత జ్ఞాన అధ్యాపకులకు విజ్ఞప్తి చేయడం ద్వారా అధిగమించాలి.
తప్పును కనుగొనడంలో మరొకరి గిన్నె ఉద్దేశాన్ని నేను చూడను: గమనించవలసిన శిక్షణ.
బాహ్య ప్రపంచం మనస్సు యొక్క కార్యకలాపాల యొక్క అభివ్యక్తి మాత్రమే, మరియు వివక్ష మరియు తప్పుడు-తార్కికత అలవాటు కారణంగా మనస్సు దానిని బాహ్య ప్రపంచంగా గ్రహిస్తుంది. శిష్యుడు విషయాలను నిజాయితీగా చూసే అలవాటులోకి రావాలి.
మనస్సు అన్ని మానసిక స్థితుల కంటే ముందే ఉంటుంది. మనస్సు వారి అధిపతి; అవన్నీ మనస్సుతో చేసినవి.
స్వచ్ఛమైన మనస్సుతో ఒక వ్యక్తి మాట్లాడుతుంటే లేదా పని చేస్తే ఆనందం అతనిని ఎప్పటికీ విడిచిపెట్టని నీడలా అనుసరిస్తుంది.
బుద్ధుడు కోట్స్ ఆన్ మైండ్ అండ్ మాస్టరింగ్ మీరే
అతను చేయగలడని ఎవరు అనుకుంటారు. ఇది మనిషి యొక్క మనస్సు, అతని శత్రువు లేదా శత్రువు కాదు, అతన్ని చెడు మార్గాలకు ఆకర్షిస్తుంది. శ్రద్ధతో ఆనందం! మీ ఆలోచనలను బాగా కాపాడుకోండి! ప్రతిదీ మనస్సుపై ఆధారపడి ఉంటుంది, మనస్సు ద్వారా నడిపిస్తుంది, మనస్సు ద్వారా రూపొందించబడింది. మీరు కలుషితమైన మనస్సుతో మాట్లాడి, వ్యవహరిస్తే, ఆక్స్ కార్ట్ యొక్క చక్రాలు ఎద్దు యొక్క అడుగుజాడలను అనుసరిస్తున్నట్లుగా, బాధ మిమ్మల్ని అనుసరిస్తుంది. క్రమశిక్షణ లేని మనస్సు వలె అవిధేయత ఏమీ లేదు, మరియు క్రమశిక్షణ గల మనస్సు వలె విధేయత ఏమీ లేదు. అదృష్టం యొక్క మార్పులతో బాధపడని మనస్సు, దు orrow ఖం నుండి విముక్తి, అపవిత్రతల నుండి, విముక్తి పొందిన భయం నుండి - ఇది గొప్ప ఆశీర్వాదం. చీలికలలో మరియు పగుళ్ళలో నదుల నుండి తెలుసుకోండి: చిన్న చానెళ్ళలో ఉన్నవారు ధ్వనించే ప్రవాహం, గొప్ప ప్రవాహం నిశ్శబ్దంగా ఉంటుంది. ఏది పూర్తి కాకపోయినా శబ్దం చేస్తుంది. నిండినది నిశ్శబ్దంగా ఉంటుంది. మీరు అన్వేషకుడు. మీ చేతులు మరియు పాదాల నైపుణ్యం, మీ మాటలు మరియు మీ ఆలోచనలలో ఆనందం పొందండి. ఎండిపోయిన ప్రవాహం యొక్క గుమ్మడికాయలలోని చేపల మాదిరిగా, నా భావనలో తడబడుతున్న వాటిని చూడండి - మరియు, దీనిని చూసినప్పుడు, గని లేకుండా జీవించండి, మారే రాష్ట్రాలకు అనుబంధాన్ని ఏర్పరచలేదు. ‘నేను ఉన్నట్లే ఇవి కూడా. ఇవి కూడా అలాగే ఉన్నాయి. ’మీతో సమాంతరంగా గీయడం, చంపడం లేదా ఇతరులను చంపడం లేదు. అన్ని అనుభవాలు మనస్సు ముందు ఉంటాయి, మనస్సును తమ యజమానిగా కలిగి ఉంటాయి, మనస్సు ద్వారా సృష్టించబడతాయి. మంచి ఆరోగ్యాన్ని ఆస్వాదించడానికి, ఒకరి కుటుంబానికి నిజమైన ఆనందాన్ని కలిగించడానికి, అందరికీ శాంతిని కలిగించడానికి, మొదట క్రమశిక్షణ మరియు ఒకరి మనస్సును నియంత్రించాలి. ఒక మనిషి తన మనస్సును నియంత్రించగలిగితే అతను జ్ఞానోదయానికి మార్గాన్ని కనుగొనగలడు, మరియు అన్ని జ్ఞానం మరియు ధర్మం సహజంగానే అతని వద్దకు వస్తాయి. మనస్సు వల్ల తప్పులన్నీ తలెత్తుతాయి. మనస్సు రూపాంతరం చెందితే తప్పు చేయడం అలాగే ఉండగలదా? ఈ రోజు మనం ఉన్నది నిన్నటి మన ఆలోచనల నుండి వచ్చింది, మరియు మన ప్రస్తుత ఆలోచనలు రేపటి జీవితాన్ని నిర్మిస్తాయి: మన జీవితం మన మనస్సు యొక్క సృష్టి.
తనను తాను జయించినవాడు వెయ్యి సార్లు వెయ్యి మంది పురుషులను ఓడించిన దానికంటే గొప్ప హీరో.
మేధో మనస్సు దాని పరిమితిని చేరుకున్నప్పుడు అతీంద్రియ మేధస్సు పెరుగుతుంది మరియు విషయాలు వాటి నిజమైన మరియు అవసరమైన స్వభావంలో గ్రహించాలంటే, దాని ఆలోచనా విధానాలు కొంతమంది ఉన్నత జ్ఞాన అధ్యాపకులకు విజ్ఞప్తి చేయడం ద్వారా అధిగమించాలి.
తప్పును కనుగొనడంలో మరొకరి గిన్నె ఉద్దేశాన్ని నేను చూడను: గమనించవలసిన శిక్షణ.
బాహ్య ప్రపంచం మనస్సు యొక్క కార్యకలాపాల యొక్క అభివ్యక్తి మాత్రమే, మరియు వివక్ష మరియు తప్పుడు-తార్కికత అలవాటు కారణంగా మనస్సు దానిని బాహ్య ప్రపంచంగా గ్రహిస్తుంది. శిష్యుడు విషయాలను నిజాయితీగా చూసే అలవాటులోకి రావాలి.
మనస్సు అన్ని మానసిక స్థితుల కంటే ముందే ఉంటుంది. మనస్సు వారి అధిపతి; అవన్నీ మనస్సుతో చేసినవి.
స్వచ్ఛమైన మనస్సుతో ఒక వ్యక్తి మాట్లాడుతుంటే లేదా పని చేస్తే ఆనందం అతనిని ఎప్పటికీ విడిచిపెట్టని నీడలా అనుసరిస్తుంది.
ఆనందం మరియు ఆనందం మీద బుద్ధుడు చెప్పిన ఉల్లేఖనాలు
ఆనందానికి మార్గం లేదు: ఆనందం మార్గం.
మీ పని మరియు మాటలు మీకు మరియు ఇతరులకు ప్రయోజనకరంగా ఉన్నప్పుడు ఆనందం వస్తుంది.
అవగాహనతో మేల్కొన్నవాడు, hana ానా ఉద్దేశం, అడవిలో ఆనందం పొందాలి, చెట్టు అడుగున hana ానా సాధన చేయాలి, తన సంతృప్తిని పొందాలి.
ఒకే కొవ్వొత్తి నుండి వేలాది కొవ్వొత్తులను వెలిగించవచ్చు మరియు కొవ్వొత్తి యొక్క జీవితం తగ్గించబడదు. భాగస్వామ్యం చేయడం ద్వారా ఆనందం ఎప్పుడూ తగ్గదు.
పశ్చాత్తాపం లేని వ్యక్తిలో ఆనందం తలెత్తే విషయాల స్వభావంలో ఇది ఉంటుంది.
మంచి చేయటానికి మీ హృదయాన్ని ఉంచండి. దీన్ని పదే పదే చేయండి, మీరు ఆనందంతో నిండిపోతారు.
గతం లో నివసించవద్దు, భవిష్యత్తు గురించి కలలు కనవద్దు, మనస్సును ప్రస్తుత క్షణంలో కేంద్రీకరించండి. ఇవి కూడా చూడండి: ప్రస్తుతం జీవించడానికి 10 చిట్కాలు
ఒక వ్యక్తి మంచి చేయాలంటే, అతడు దాన్ని మళ్లీ మళ్లీ చేయనివ్వండి. అతను అందులో ఆనందాన్ని పొందనివ్వండి, ఎందుకంటే మంచి పేరుకుపోవడం ఆనందం.
మన ఆలోచనల ద్వారా మనం ఏర్పడి, అచ్చుపోస్తాము. నిస్వార్థ ఆలోచనలతో మనస్సులను ఆకృతి చేసిన వారు మాట్లాడేటప్పుడు లేదా పనిచేసేటప్పుడు ఆనందాన్ని ఇస్తారు. ఆనందం వారిని ఎప్పటికీ వదలని నీడలా అనుసరిస్తుంది.ధ్యానం మరియు ఆధ్యాత్మికతపై బుద్ధుడు చెప్పిన ఉల్లేఖనాలు
కొవ్వొత్తి అగ్ని లేకుండా కాల్చలేనట్లే, పురుషులు ఆధ్యాత్మిక జీవితం లేకుండా జీవించలేరు.
ఈ క్షణంలో ఉన్నట్లుగా జీవితాన్ని లోతుగా చూస్తే, ధ్యానం స్థిరత్వం మరియు స్వేచ్ఛతో నివసిస్తుంది.
ధ్యానం జ్ఞానాన్ని తెస్తుంది; మధ్యవర్తిత్వం లేకపోవడం అజ్ఞానాన్ని వదిలివేస్తుంది. మిమ్మల్ని ముందుకు నడిపించేది మరియు మిమ్మల్ని వెనక్కి నెట్టివేసేవి బాగా తెలుసుకోండి మరియు జ్ఞానానికి దారితీసే మార్గాన్ని ఎంచుకోండి.
ఒక సన్యాసి తన ఆలోచనతో మరియు ఆలోచిస్తూనే ఉంటాడు, అది అతని అవగాహన యొక్క వంపు అవుతుంది.
శాంతి, క్షమాపణ మరియు వీడటంపై బుద్ధుడు చెప్పిన ఉల్లేఖనాలు
శాంతిని పొందడానికి నిశ్చయంగా మీరే శిక్షణ ఇవ్వండి.
నిజమే, పూర్తిగా అణచివేసిన age షి ప్రతి విధంగా సుఖంగా ఉంటాడు; మంటలు చల్లబడిన, ఇంధనం కోల్పోయిన అతనికి ఎటువంటి కోరిక కోరిక కట్టుబడి ఉండదు. అన్ని జోడింపులు తెగిపోయాయి, గుండె నొప్పి నుండి దూరంగా ఉంటుంది; ప్రశాంతత, అతను చాలా తేలికగా ఉంటాడు. మనస్సు శాంతికి తన మార్గాన్ని కనుగొంది.
ఒంటరిగా కూర్చుని, ఒంటరిగా నిద్రిస్తూ, ఒంటరిగా నడుస్తున్నవాడు, కఠినంగా మరియు ఒంటరిగా తనను తాను లొంగదీసుకునేవాడు, అడవి ఏకాంతంలో ఆనందం పొందుతాడు.
మీ నిశ్శబ్దానికి భంగం కలగకుండా, మీకు ఇవ్వబడిన వాటిని తిప్పికొట్టవద్దు, ఇతరులకు ఇవ్వబడిన వాటి కోసం చేరుకోవద్దు.
ఆగ్రహం లేని ఆలోచనలు లేని వారు ఖచ్చితంగా శాంతిని పొందుతారు.
జ్ఞానం మరియు ధర్మాలపై బుద్ధుడు చెప్పిన ఉల్లేఖనాలు
అతను ఒక మూర్ఖుడు అని తెలిసిన మూర్ఖుడు చాలా తెలివైనవాడు.
తలెత్తే స్వభావం ఏమైనా ఆగిపోయే స్వభావం ఉంటుంది.
ఐక్యత బైనరీ ద్వారా మాత్రమే వ్యక్తమవుతుంది. ఐక్యత మరియు ఐక్యత ఆలోచన ఇప్పటికే రెండు.
ప్రతి వ్యక్తి తన శిధిలాల ముక్కతో అతుక్కుని ఉన్న ఈ ప్రపంచం మధ్యలో ఒక పురుషుడు లేదా స్త్రీకి తగిన ప్రవర్తన ఏమిటి? ఈ వరదలో ప్రజలు ఒకరినొకరు దాటినప్పుడు వారి మధ్య సరైన నమస్కారం ఏమిటి?
మీ తర్వాత చూసేటప్పుడు, మీరు ఇతరులను చూసుకుంటారు. ఇతరులను చూసేటప్పుడు, మీరు మీ తర్వాత చూస్తారు.
ఎవరూ ఇతరులతో తప్పు కనుగొనవద్దు; ఇతరుల లోపాలు మరియు కమీషన్లను ఎవరూ చూడనివ్వండి. కానీ ఒకరి స్వంత చర్యలను చూద్దాం, పూర్తయింది మరియు రద్దు చేయండి.
నిజమైన యజమాని సత్యంతో, మంచితనం మరియు నిగ్రహం, అహింస, మితవాదం మరియు స్వచ్ఛతతో జీవిస్తాడు.
పదం లేదా దస్తావేజులో అపరాధం. మితంగా తినండి. మీ హృదయంలో జీవించండి. అత్యున్నత చైతన్యాన్ని వెతకండి. చట్టం ప్రకారం మీరే ప్రావీణ్యం పొందండి. మేల్కొన్నవారికి ఇది సాధారణ బోధ.
జీవితం హార్ప్ స్ట్రింగ్ లాంటిది, అది చాలా గట్టిగా ఉంటే అది ఆడదు, అది చాలా వదులుగా ఉంటే అది వేలాడుతుంది, అందమైన ధ్వనిని ఉత్పత్తి చేసే ఉద్రిక్తత మధ్యలో ఉంటుంది.
మీరు విన్నందున దేనినీ నమ్మవద్దు. చాలా మంది మాట్లాడటం మరియు పుకార్లు పెట్టడం వల్ల ఏదైనా నమ్మకండి. ఏదైనా మీ మత పుస్తకాలలో వ్రాయబడినందున దానిని నమ్మవద్దు. మీ ఉపాధ్యాయులు మరియు పెద్దల అధికారం మీద దేనినీ నమ్మవద్దు. సంప్రదాయాలను నమ్మవద్దు ఎందుకంటే అవి చాలా తరాలుగా ఇవ్వబడ్డాయి. కానీ పరిశీలన మరియు విశ్లేషణ తరువాత, ఏదైనా కారణం తో అంగీకరిస్తుందని మరియు ఒకటి మరియు అందరి మంచి మరియు ప్రయోజనాలకు అనుకూలంగా ఉందని మీరు కనుగొన్నప్పుడు, దానిని అంగీకరించి దానికి అనుగుణంగా జీవించండి
భూమి నుండి సంపద వెలికితీసినట్లే, మంచి పనుల నుండి ధర్మం కనిపిస్తుంది, మరియు స్వచ్ఛమైన మరియు ప్రశాంతమైన మనస్సు నుండి జ్ఞానం కనిపిస్తుంది. మానవ జీవితం యొక్క చిట్టడవి ద్వారా సురక్షితంగా నడవడానికి, జ్ఞానం యొక్క కాంతి మరియు ధర్మం యొక్క మార్గదర్శకత్వం అవసరం.
జ్ఞానులు తమ ఆలోచనతో ప్రసంగాన్ని రూపొందించారు, ధాన్యం వలె జల్లెడ ద్వారా జల్లెడ ద్వారా జల్లెడ పడుతుంది.
మ్యూజెస్ వంటి సద్గుణాలు ఎల్లప్పుడూ సమూహాలలో కనిపిస్తాయి. మంచి సూత్రం ఏ రొమ్ములోనూ ఒంటరిగా కనిపించలేదు.
కమ్మ మరియు నిబ్బన పఠనం మరియు వీడియోలపై బుద్ధుడు చెప్పిన ఉల్లేఖనాలు
బోధిసత్వుడి వాహనంలో బయలుదేరిన ఎవరైనా, ‘నేను అన్ని జీవులను మోక్షానికి దారి తీయాలి, ఆ నిర్వాణ రంగానికి ఏమీ వెనుకబడి ఉండకూడదు’ అని నిర్ణయించుకోవాలి. దేనినీ వదలని మోక్షం యొక్క ఈ రాజ్యం ఏమిటి?
మార్పు, వైఫల్యం మరియు బాధలపై బుద్ధుడు చెప్పిన ఉల్లేఖనాలు
మార్పు తప్ప మరేమీ ఉండదు.
అభిరుచి వంటి అగ్ని లేదు, ద్వేషం వంటి సొరచేప లేదు, మూర్ఖత్వం వంటి వల లేదు, దురాశ వంటి టొరెంట్ లేదు.
పూర్వం మరియు ఇప్పుడు, నేను వివరించే బాధ మాత్రమే, మరియు బాధ యొక్క విరమణ.
తన కోపాన్ని అది తలెత్తిన వెంటనే అరికట్టగలవాడు, సకాలంలో విరుగుడుగా పాము యొక్క విషాన్ని త్వరగా వ్యాప్తి చేస్తుంది, - అటువంటి సన్యాసి ఇక్కడ మరియు వెలుపల వదులుకుంటాడు, ఒక పాము దాని ధరించిన చర్మాన్ని చిందించినట్లే.
జీవితాన్ని కలిగి ఉన్నవన్నీ బాధ నుండి విముక్తి పొందుతాయి.
ఇతరుల తప్పులను చూడటం చాలా సులభం, కానీ ఒకరి స్వంత తప్పులను చూడటం కష్టం. ఒకరు గాలిలో కొట్టుకుపోయిన చాఫ్ వంటి ఇతరుల లోపాలను చూపిస్తారు, కాని ఒక మోసపూరిత జూదగాడు తన పాచికలను దాచుకోవడంతో ఒకరి స్వంత తప్పులను దాచిపెడుతుంది.
బుద్ధుడు భయంతో ఉల్లేఖించాడు
‘నేను’ అనే భావనకు మరియు వీక్షణలకు అనుసంధానించబడిన వారు ప్రజలను కించపరిచే ప్రపంచాన్ని తిరుగుతారు.
సందేహం యొక్క అలవాటు కంటే భయంకరమైనది మరొకటి లేదు. సందేహం ప్రజలను వేరు చేస్తుంది. ఇది స్నేహాన్ని విచ్ఛిన్నం చేసి, ఆహ్లాదకరమైన సంబంధాలను తెంచుకునే విషం. ఇది చిరాకు మరియు బాధించే ముల్లు; అది చంపే కత్తి.పురుషులు, దాహంతో నడిచేవారు, వల వేసిన కుందేలులా నడుస్తారు; అందువల్ల తనకోసం ఉద్రేకంతో పోరాడటం ద్వారా దాహం తీర్చనివ్వండి.
చెడు పట్ల అయిష్టత అనే భావన ఉన్నప్పుడు, ఒకరు ప్రశాంతంగా ఉన్నప్పుడు, మంచి బోధలను వినడంలో ఆనందం పొందుతారు; ఒకరికి ఈ భావాలు ఉన్నప్పుడు మరియు వాటిని అభినందిస్తున్నప్పుడు, ఒకరు భయం లేకుండా ఉంటారు.
తక్షణమే మనకు కోపం అనిపిస్తుంది, మనం ఇప్పటికే సత్యం కోసం ప్రయత్నించడం మానేసి, మనకోసం కష్టపడటం ప్రారంభించాము.
కోపం మరియు అసూయపై బుద్ధుడు కోట్స్
మీ కోపానికి మీరు శిక్షించబడరు, మీ కోపంతో మీరు శిక్షించబడతారు.
మీ అహాన్ని వదులుగా ఉండే వస్త్రంలా ధరించండి.
మనం చనిపోవాలని కొందరు అర్థం చేసుకోరు, కాని దీనిని గ్రహించిన వారు తమ గొడవలను పరిష్కరిస్తారు.
హింసలో అందరూ వణుకుతారు; అందరూ మరణానికి భయపడతారు. తనను తాను మరొకరి స్థానంలో ఉంచుకుంటే, ఒకరు చంపకూడదు, మరొకరిని చంపకూడదు.
నేను ప్రపంచంతో వివాదం చేయను; నాతో వివాదం చేసే ప్రపంచం.
వారు మౌనంగా ఉన్నవారిని నిందిస్తారు, ఎక్కువ మాట్లాడేవారిని నిందిస్తారు, మితంగా మాట్లాడేవారిని నిందిస్తారు. నిందలు లేనివారు ప్రపంచంలో ఎవరూ లేరు.
అవగాహన మరియు అభిప్రాయాలకు అతుక్కుపోయే వారు ప్రజలను కించపరిచే ప్రపంచాన్ని తిరుగుతారు.
ఆగ్రహం యొక్క ఆలోచనలు మనస్సులో ప్రతిష్టాత్మకంగా ఉన్నంతవరకు కోపం ఎప్పటికీ కనిపించదు. ఆగ్రహం యొక్క ఆలోచనలు మరచిపోయిన వెంటనే కోపం మాయమవుతుంది.
మీరు అందుకున్నదానిని అతిగా అంచనా వేయవద్దు, ఇతరులకు అసూయపడకండి. ఇతరులను అసూయపడేవాడు మనశ్శాంతిని పొందడు.
బుద్ధుడు విజయం, సహనం మరియు బలం గురించి ఉటంకిస్తాడు
అగ్ని, గాలి, పుట్టుక లేదా మరణం మన మంచి పనులను తొలగించలేవు.
మీ తప్పులను ఎత్తిచూపడానికి మీరు తెలివైన విమర్శకుడిని కనుగొంటే, దాచిన నిధికి మీరు మార్గదర్శిగా అతనిని అనుసరించండి.
యుద్ధరంగంలో ఏనుగు చుట్టుపక్కల విల్లుల నుండి కాల్చిన బాణాలను తట్టుకుంటుంది, నేను కూడా దుర్వినియోగాన్ని భరిస్తాను.
ప్రశంసలు మరియు నిందలు, లాభం మరియు నష్టం, ఆనందం మరియు దు orrow ఖం వచ్చి గాలి లాగా వెళ్తాయి. సంతోషంగా ఉండటానికి, వారందరి మధ్య ఒక పెద్ద చెట్టులా విశ్రాంతి తీసుకోండి.
వేరువేరులో ప్రపంచంలోని గొప్ప కష్టాలు ఉన్నాయి; కరుణతో ప్రపంచం యొక్క నిజమైన బలం ఉంది.
మీ కోసం ఒక దీపంగా ఉండండి. మీ స్వంత ఆశ్రయం. మరొకటి కోసం వెతకండి. అన్ని విషయాలు పాస్ చేయాలి. శ్రద్ధగా కష్టపడండి. వదులుకోవద్దు.
వస్తువుల పెరుగుదల మరియు పతనం ఎప్పుడూ చూడకుండా వంద సంవత్సరాలు జీవించడం కంటే వస్తువుల పెరుగుదల మరియు పతనం చూసి ఒక రోజు జీవించడం మంచిది.
మీరు దిశను మార్చకపోతే, మీరు ఎక్కడికి వెళుతున్నారో మీరు ముగించవచ్చు.
బుద్ధుడు ఆరోగ్యంపై కోట్స్
ఆరోగ్యం గొప్ప బహుమతి, సంతృప్తి గొప్ప సంపద, విశ్వాసం ఉత్తమ సంబంధం. బుద్ధ
శరీరాన్ని మంచి ఆరోగ్యంతో ఉంచడం ఒక విధి… లేకపోతే మన మనస్సును దృ strong ంగా, స్పష్టంగా ఉంచలేము.
ఆరోగ్యం లేకుండా జీవితం జీవితం కాదు; ఇది లాంగోర్ మరియు బాధ యొక్క స్థితి మాత్రమే - మరణం యొక్క చిత్రం.
మనస్సు మరియు శరీరం రెండింటికీ ఆరోగ్య రహస్యం గతం కోసం దు ourn ఖించడం కాదు, భవిష్యత్తు గురించి ఆందోళన చెందడం కాదు, భవిష్యత్తును not హించటం కాదు, ప్రస్తుత క్షణాన్ని తెలివిగా మరియు ఉత్సాహంగా జీవించడం. బుద్ధుడు సత్యాన్ని ఉటంకిస్తాడు
బుద్ధుడు సత్యాన్ని ఉటంకిస్తాడు
సత్యం వైపు పనిచేయడంలో విఫలమైన వారు జీవించే ఉద్దేశ్యాన్ని కోల్పోయారు.
ఈ ట్రిపుల్ సత్యాన్ని అందరికీ నేర్పండి: ఉదార హృదయం, దయగల ప్రసంగం మరియు సేవ మరియు కరుణతో కూడిన జీవితం మానవాళిని పునరుద్ధరిస్తాయి.
సత్యానికి దారిలో ఒకరు చేయగలిగే రెండు తప్పులు ఉన్నాయి… అన్ని వైపులా వెళ్లడం లేదు, మరియు ప్రారంభించకపోవడం.
ప్రశాంతంగా ఉన్నవారు బాగా మాట్లాడేది ఉత్తమమని చెప్తారు; రెండవది, ఒకరు సరైనది చెప్పాలి, అన్యాయం కాదు; మూడవది, ఏది సంతోషకరమైనది, అసంతృప్తి కలిగించదు; నాల్గవది, ఏది నిజం, అబద్ధం కాదు.
కోపం తెచ్చుకోకుండా కోపంగా ఉన్నవారిని జయించండి; మంచితనంతో దుర్మార్గులను జయించండి; Er దార్యం ద్వారా కరుణను, మరియు నిజం మాట్లాడటం ద్వారా అబద్దాలను జయించండి.
మూడు విషయాలు ఎక్కువ కాలం దాచలేము: సూర్యుడు, చంద్రుడు మరియు నిజం.
పార్ట్ 4. బుద్ధుని గురించి ఉల్లేఖనాలు
మీరు బుద్ధుని కోసం మీ మనస్సును ఉపయోగిస్తే, మీరు బుద్ధుడిని చూడలేరు. బోధిధర్మ
మరియు బుద్ధుడు స్వేచ్ఛాయుతమైన వ్యక్తి: ప్రణాళికలు లేకుండా, పట్టించుకోకుండా. బోధిధర్మ
మీరు మరెక్కడైనా బుద్ధుని కోసం చూస్తున్నంత కాలం, మీ మనస్సు బుద్ధుడని మీరు ఎప్పటికీ చూడలేరు. బోధిధర్మ
బుద్ధుడు అంటే అవగాహన, శరీరం మరియు మనస్సు యొక్క అవగాహన రెండింటిలోనూ చెడు తలెత్తకుండా నిరోధిస్తుంది. బోధిధర్మ
బుద్ధులు అర్ధంలేనివి. బోధిధర్మ
బుద్ధుడు అంటే అదృష్టం మరియు చెడులో స్వేచ్ఛను కనుగొనే వ్యక్తి. బోధిధర్మ
బుద్ధులు జననం మరియు మరణం ద్వారా స్వేచ్ఛగా కదులుతారు, ఇష్టానుసారం కనిపిస్తారు మరియు అదృశ్యమవుతారు. బోధిధర్మ
కానీ మోసపోయిన ప్రజలు తమ మనస్సు బుద్ధుడని గ్రహించలేరు. వారు బయట శోధిస్తూనే ఉంటారు. బోధిధర్మ
ఒక బుద్ధుడిని కనుగొనటానికి మీరు చేయాల్సిందల్లా మీ స్వభావాన్ని చూడటం. బోధిధర్మ
మన మనస్సులను మార్చమని ఎవరూ బలవంతం చేయలేరు, బుద్ధుడు కూడా కాదు. మనం స్వచ్ఛందంగా చేయాలి. అందువల్ల బుద్ధుడు, ‘మీరు మీ స్వంత యజమాని’ అని పేర్కొన్నారు. దలైలామా
పర్వతాల రంగు బుద్ధుడి శరీరం; నడుస్తున్న నీటి శబ్దం అతని గొప్ప ప్రసంగం. డోజేన్అతను బుద్ధుడు మరియు అన్ని జ్ఞానవంతులు ఒకే మనస్సు యొక్క వ్యక్తీకరణలు తప్ప మరొకటి కాదు. ఇంకేమీ లేదు. హువాంగ్ పో
మీ స్వంత మనస్సు బుద్ధుడనే వాస్తవాన్ని హఠాత్తుగా మేల్కొలపడానికి, సాధించటానికి ఏమీ లేదు లేదా చేయవలసిన ఒకే ఒక్క చర్య. ఇది సుప్రీం మార్గం. హువాంగ్ పో
బుద్ధుని మాటలు ఈ సత్యాన్ని అందిస్తున్నాయి: ద్వేషం ద్వేషంతో ఎప్పటికీ నిలిచిపోదు కాని ప్రేమ ద్వారా మాత్రమే నయం అవుతుంది. జాక్ కార్న్ఫీల్డ్
బుద్ధుడిని, దేవతలను వారి సహాయాన్ని లెక్కించకుండా గౌరవించండి. మియామోటో ముసాషి
తనను కూడా ఎవరైనా అనుసరించాలని బుద్ధుడు కూడా కోరుకోడు. గొప్ప మాస్టర్స్ కూడా మీకు ఒక్క ఆజ్ఞ ఇవ్వలేరు. వారు మిమ్మల్ని చాలా ప్రత్యేకంగా చూస్తారు, మీ స్వేచ్ఛ మీ కోసం ప్రత్యేకంగా ఉండాలని వారు చూస్తారు. ఓషో
కేవలం రెండు చిన్న విషయాలు: ధ్యానం మరియు వీడండి. ఈ రెండు ముఖ్య పదాలను గుర్తుంచుకోండి: ధ్యానం మరియు లొంగిపోవడం. ధ్యానం మిమ్మల్ని లోపలికి తీసుకువెళుతుంది మరియు లొంగిపోవటం మిమ్మల్ని మొత్తంలోకి తీసుకువెళుతుంది. మరియు ఇది మొత్తం మతం. ఈ రెండు పదాలలో బుద్ధుడు మతం యొక్క మొత్తం సారాన్ని సంగ్రహించాడు. ఓషో
భగవంతుడి అవసరం లేదు! మీరు ధ్యానం చేయాలనుకుంటే దేవుడు లేకుండా ధ్యానం చేయవచ్చు. బుద్ధుడు దేవుడు లేకుండా ధ్యానం చేశాడు; అతనికి దేవునిపై నమ్మకం లేదు. ఓషో
ఒక బుద్ధుడు బుద్ధుడు, కృష్ణుడు కృష్ణుడు, మరియు మీరు మీరే. ఓషో
అతను ధర్మం, బుద్ధి మరియు జ్ఞానం నేర్పించాడు. ఇవి బౌద్ధ ఆచారం యొక్క మూడు స్తంభాలు, అలాగే రోజువారీ శ్రేయస్సు, మానసిక పెరుగుదల మరియు ఆధ్యాత్మిక సాక్షాత్కారం యొక్క శ్రేయస్సు. రిక్ హాన్సన్
మీరు బుద్ధునికి నమస్కరించలేకపోతే, మీరు బుద్ధుడిగా ఉండలేరు. ఇది అహంకారం. షున్ర్యూ సుజుకి
రెండు రకాల బాధలు ఉన్నాయని బుద్ధుడు చెప్పాడు: ఎక్కువ బాధలకు దారితీసే రకం మరియు బాధలను అంతం చేసే రకం. టెర్రీ టెంపెస్ట్ విలియమ్స్
మీకు బుద్ధునిగా మారే సామర్థ్యం, పరివర్తన మరియు వైద్యం చేసే సామర్థ్యం ఉందని మీకు నమ్మకం ఉండాలి. తిచ్ నాట్ హన్హ్
పార్ట్ 5. బౌద్ధమతం మరియు జెన్ కోట్స్
మానవులు బాధపడతారు, ఎందుకంటే దేవతలు వినోదం కోసం చేసిన వాటిని తీవ్రంగా పరిగణిస్తారు. అలాన్ వాట్స్
మీ ప్రయాణం గురించి చివరికి వాస్తవమైన ఏకైక విషయం ఏమిటంటే, ఈ సమయంలో మీరు తీసుకుంటున్న దశ. ఎప్పుడూ ఉంది. అలాన్ వాట్స్
నియంత్రణతో సహా ప్రతిదీ మితంగా ఉంటుంది. బౌద్ధ సామెత
వెళ్ళడానికి నేర్చుకోవడం నేర్చుకోవటానికి ముందు నేర్చుకోవాలి. గొంతు కోసి చంపకుండా జీవితాన్ని తాకాలి. మీరు విశ్రాంతి తీసుకోవాలి, కొన్ని సమయాల్లో ఇది జరగనివ్వండి మరియు ఇతరులు దానితో ముందుకు సాగండి. రే బ్రాడ్బరీ
మీరు expected హించిన విధంగా విషయాలు విప్పకపోయినా, నిరుత్సాహపడకండి లేదా వదులుకోవద్దు. ముందుకు సాగేవాడు చివరికి గెలుస్తాడు. డైసాకు ఇకెడా
మన హృదయాలను తెరవడం నేర్చుకుంటే, మమ్మల్ని వెర్రివాళ్ళతో నడిపించే వ్యక్తులతో సహా ఎవరైనా మన గురువు కావచ్చు. పెమా చోడ్రాన్
అవగాహన అనేది మార్పుకు గొప్ప ఏజెంట్. హువాంగ్ పో
జెన్ ఆలోచనలతో వ్యాపారం లేదు. సుజుకి రోషి
ప్రతిదీ అర్థం చేసుకోవడం అంటే ప్రతిదీ క్షమించడమే. ఓషో
మేము సర్కిల్లలో వెళ్ళడం లేదు, మేము పైకి వెళ్తున్నాము. మార్గం మురి; మేము ఇప్పటికే చాలా దశలను అధిరోహించాము. హర్మన్ హెస్సీ
బౌద్ధమతం యొక్క రహస్యం ఏమిటంటే, సత్యాన్ని చొచ్చుకుపోయే అవకాశం పొందడానికి, అన్ని ఆలోచనలను, అన్ని భావనలను తొలగించడం. థిచ్ నాట్ హాన్
మీరు ప్రపంచాన్ని మార్చాలనుకుంటే, మీకు అవసరమైన తదుపరి వ్యక్తితో ప్రారంభించండి. మేజుమి రోషి
మన వేర్పాటు యొక్క భ్రమ నుండి మేల్కొలపడానికి మేము ఇక్కడ ఉన్నాము. మార్టిన్ లూథర్ కింగ్ జూనియర్
మీరు ఏదైనా చేసినప్పుడు, మంచి భోగి మంటలాగా మిమ్మల్ని మీరు పూర్తిగా కాల్చుకోవాలి. ఎఖార్ట్ టోల్లే
మీరు ఎక్కడ ఉన్నా, అక్కడ పూర్తిగా ఉండండి. ఎఖార్ట్ టోల్లే
చెరిపివేసే చేతి మాత్రమే నిజమైన విషయం రాయగలదు. మీస్టర్ ఎఖార్ట్
ప్రతి క్షణం మీ చివరిదిగా భావించండి. ఇది వేరొకదానికి సన్నాహాలు కాదు. షున్ర్యూ సుజుకి
పార్ట్ 6. ప్రేమ, శాంతి, జ్ఞానం మరియు ఆనందం గురించి బుద్ధుడికి ఇలాంటి రచయితలు
తిచ్ నాట్ హన్హ్
వెళ్ళనివ్వడం మనకు స్వేచ్ఛను ఇస్తుంది, మరియు ఆనందం కోసం స్వేచ్ఛ మాత్రమే షరతు. మన హృదయంలో, మనం ఇంకా దేనినైనా - కోపం, ఆందోళన లేదా ఆస్తులను అంటిపెట్టుకుని ఉంటే - మనం స్వేచ్ఛగా ఉండలేము. తిచ్ నాట్ హన్హ్
మన దైనందిన జీవితంలో మనం చిరునవ్వుతో ఉంటే, మనం ప్రశాంతంగా, సంతోషంగా ఉండగలిగితే, మనం మాత్రమే కాదు, ప్రతి ఒక్కరూ దాని నుండి లాభం పొందుతారు. ఇది చాలా ప్రాథమిక రకమైన శాంతి పని. తిచ్ నాట్ హన్హ్
ఇక్కడ మరియు ఇప్పుడు సంతోషంగా జీవించడం సాధ్యమే. ఆనందం యొక్క చాలా పరిస్థితులు అందుబాటులో ఉన్నాయి - మీరు ప్రస్తుతం సంతోషంగా ఉండటానికి సరిపోతుంది. మరింత పొందడానికి మీరు భవిష్యత్తులో పరుగెత్తాల్సిన అవసరం లేదు. తిచ్ నాట్ హన్హ్
బోధిధర్మ
అందరికీ మార్గం తెలుసు; కొంతమంది వాస్తవానికి దీనిని నడిపిస్తారు. బోధిధర్మ
మనస్సు యొక్క సామర్థ్యం అపరిమితమైనది మరియు దాని వ్యక్తీకరణలు తరగనివి. మీ కళ్ళతో రూపాలను చూడటం, మీ చెవులతో శబ్దాలు వినడం, మీ ముక్కుతో వాసనలు, మీ నాలుకతో రుచులను రుచి చూడటం, ప్రతి కదలిక లేదా స్థితి మీ మనస్సు. బోధిధర్మ
కోరడం అంటే బాధపడటం. దేనినీ వెతకడం ఆనందం. బోధిధర్మ
కన్ఫ్యూషియస్
మన గొప్ప కీర్తి ఎప్పుడూ పడకుండా కాదు, మనం పడిపోయిన ప్రతిసారీ పెరుగుతుంది. కన్ఫ్యూషియస్
మీరు ఆపనింత కాలం మీరు ఎంత నెమ్మదిగా వెళ్ళినా ఫర్వాలేదు. కన్ఫ్యూషియస్
మగవారిలో తెలివైన మరియు తెలివితక్కువవాడు మాత్రమే ఎప్పటికీ మారడు. కన్ఫ్యూషియస్దలైలామా సాధ్యమైనప్పుడల్లా దయగా ఉండండి. ఇది ఎల్లప్పుడూ సాధ్యమే. దలైలామా
ఒకరికొకరు మీ ప్రేమ ఒకరికొకరు మీ అవసరాన్ని మించిపోయే ఉత్తమమైన సంబంధం అని గుర్తుంచుకోండి. దలైలామా
నా మతం చాలా సులభం. నా మతం దయ. దలైలామా
లావో త్జు
ప్రకృతి తొందరపడదు, ఇంకా అంతా నెరవేరుతుంది. లావో త్జు
ఆరోగ్యం గొప్ప స్వాధీనం. సంతృప్తి గొప్ప నిధి. విశ్వాసం గొప్ప స్నేహితుడు. లేనిది గొప్ప ఆనందం. లావో త్జు
ఇతరులను మాస్టరింగ్ చేయడం బలం. మీరే మాస్టరింగ్ చేయడం నిజమైన శక్తి. లావో త్జు
ప్లేటో
వివేకవంతులు మాట్లాడటానికి ఏదో ఉన్నందున మాట్లాడతారు; మూర్ఖులు, ఎందుకంటే వారు ఏదో చెప్పాలి. ప్లేటో
చీకటికి భయపడే పిల్లవాడిని మనం సులభంగా క్షమించగలము; జీవితం యొక్క నిజమైన విషాదం పురుషులు కాంతికి భయపడినప్పుడు. ప్లేటో
సంభాషణ యొక్క సంవత్సరం కంటే ఒక గంట ఆటలో మీరు ఒక వ్యక్తి గురించి మరింత తెలుసుకోవచ్చు. ప్లేటో
అరిస్టాటిల్
మిమ్మల్ని మీరు తెలుసుకోవడం అన్ని జ్ఞానాలకు నాంది. అరిస్టాటిల్
సంతోషం మనమీదనే ఆధారపడి ఉంటుంది. అరిస్టాటిల్
హృదయాన్ని విద్యావంతులను చేయకుండా మనస్సును విద్యావంతులను చేయడం అస్సలు విద్య కాదు. అరిస్టాటిల్
జిడ్డు క్రిస్నమూర్తి
తీవ్ర అనారోగ్య సమాజానికి చక్కగా సర్దుబాటు చేయడం ఆరోగ్యానికి కొలత కాదు. జిడ్డు క్రిస్నమూర్తి
దాన్ని మార్చడానికి ప్రయత్నించకుండా మీరు ఏమిటో అర్థం చేసుకోవడం ప్రారంభిస్తే, అప్పుడు మీరు ఏమి పరివర్తన చెందుతారు. జిడ్డు కృష్ణమూర్తి
సాంప్రదాయం మన భద్రత అవుతుంది, మరియు మనస్సు సురక్షితంగా ఉన్నప్పుడు అది క్షీణించిపోతుంది. జిడ్డు క్రిస్నమూర్తి
సోక్రటీస్
మీకు ఏమీ తెలియదని తెలుసుకోవడంలో నిజమైన జ్ఞానం ఉంది. సోక్రటీస్
అతను తక్కువ ధనవంతుడు, ఎందుకంటే కంటెంట్ ప్రకృతి సంపద. సోక్రటీస్
విద్య అనేది ఒక మంటను వెలిగించడం, ఒక పాత్ర నింపడం కాదు. సోక్రటీస్
101) Classical Thai-ภาษาไทยคลาสสิก,
101) Classical Thai- ภาษาไทยคลาสสิก,
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Acı Bir Hediye Bundan kaçınmak yerine, Kucaklama öğrenin. Acı olmadan, büyüme yok
an başlar seçmiyorsun diğerine izin vermek kişi veya olay duygularını kontrol etmek
Asla yapamayız Barış elde etmek dış dünyada Biz Barış yapana kadar kendimizi
https://wisdomquotes.com/buddha-quotes/
Sizi Daha Bilgilendirecek 150 Buda Sözü (Hızlı)
Zihni arzularla dolu olmayan biri için korku yoktur.
Kendi kurtuluşunuzu yapın. Başkalarına bağımlı olmayın.
Bir şey yapmaya değerse, tüm kalbinizle yapın. Buda
Bir adam bilge olarak çağrılmaz çünkü tekrar konuşur ve konuşur; ama eğer barışçı, sevgi dolu ve korkusuz ise, o zaman gerçekte bilge olarak adlandırılır.
Benliğiniz dışında kimseye sığınak aramayın.
Bizi bizden başka kimse kurtarmaz. Kimse yapamaz ve kimse yapamaz. Biz kendimiz yoldan yürümeliyiz.
Saf, bencil olmayan bir hayat sürmek için, hiçlik bolluğun ortasında hiçbir şeyi kendisinin saymaz.
Biz tüm düşündüklerimizin sonucudur.
Yardıma ihtiyaç duyduklarında başkalarına bakamazsak, bize kim bakacak?
Hakikat üzerine hareket eden kişi bu dünyada ve ötesinde mutludur.
En İyi Buda Sözleri
Ver, sadece biraz bile olsa.
Ölüm bile akıllıca yaşayan biri tarafından korkulmamalıdır.
Meditasyon ve yalnızlıktan zevk. Kendinizi besteleyin, mutlu olun. Siz bir arayıcısınız.
Bugün yapılması gerekenleri kesin olarak yapın. Kim bilir? Yarın, ölüm geliyor.
Ne olduğun, ne olduğun. Şimdi ne yapacaksın.
Konuşmayı teklif ederseniz her zaman kendinize sorun, doğru mu, gerekli mi, kibar mı?
Sizi manevi yolda destekleyecek kimse bulamazsanız, yalnız yürüyün.
Bölüm 2. Buda VAR… İlham verici Buda tırnak
Dur dur. Konuşma. Nihai gerçek düşünmek bile değildir.
Biz düşündüğümüz şeyiz. Hepimiz düşüncelerimizle ortaya çıkıyoruz. Düşüncelerimizle dünyayı yaratırız.
Büyük okyanusun bir tadı, tuzun tadı olduğu gibi, bu öğretimin ve disiplinin de bir tadı, kurtuluş tadı vardır.
Artık var olmayı sürdüren özlem ve susuzluğun var olmadığı; Uyanmış olanı, izsiz ve sınırsız menzili nasıl izleyebilirsin?
Dayanıklılık en zor disiplinlerden biridir, ancak nihai zafere katlanana dayanır.
Uzun uyanık olan gecedir; uzun ona yorgun olan bir mil; uzun, gerçek kanunu bilmeyen aptallara hayattır.
Göksel dünyadaki değerli mücevherler ne olursa olsun, Uyanmış olanla kıyaslanabilecek hiçbir şey yoktur.
Yaşamımız zihnimiz tarafından şekillendirilir; Ne düşünüyorsak o oluruz. Sevinç, hiç ayrılmayan bir gölge gibi saf bir düşünceyi takip eder.
Güzel bir çiçek gibi, bakmak güzel ama kokusuz, onlara göre hareket etmeyen bir erkekte güzel kelimeler meyvesizdir.
Sonsuz teorilerimiz, kabuğu boyunca yolunu kesmeyen bir civcivin dış dünyayı oluşturabileceği kadar değerlidir.
Geliştirilen ve eyleme geçirilen bir fikir, sadece bir fikir olarak var olan bir fikirden daha önemlidir.
Ne kadar çok kutsal kelime okursanız da, ne kadar çok konuşursanız olun, onlara göre hareket etmezseniz ne yapacaksınız?
Kaos bütün bileşik şeylerin doğasında var. Özenle gayret edin.Kısa Buda Sözleri
Bağlanma acı çekmeye yol açar.
Tüm varlıkların mutlu zihinleri olsun.
Ben mucizem.
Bir sürahi damla damla doldurulur. Her insan kendi sağlığının veya hastalığının yazarıdır. Dil keskin bir bıçak gibi… Kan çekmeden öldürür. Yol gökyüzünde değil. Yol kalbinde.
Bölüm 3. Buda Hayat, Aile ve Dostluk Hakkında Alıntılar
Her eylemi sonuncunuz gibi yaşayın. Fazilet kötüler tarafından iyinin sevdiğinden daha fazla zulüm görür. Hiçbir şey tamamen yalnız değildir; her şey diğer her şeyle ilişkilidir. Saflık veya safsızlık kendine bağlıdır. Hiç kimse diğerini arındıramaz. Anne ve babayı desteklemek, eşi ve çocuğu beslemek ve basit bir geçim kaynağına sahip olmak; bu iyi şanslar. Bir an bir günü değiştirebilir, bir gün bir hayatı değiştirebilir ve bir yaşam dünyayı değiştirebilir. Yaşam akışlarını bilen, aşınma veya yıpranma hissetmeyen, tamir veya tamir gerektirmez. Samimi ve kötü bir arkadaştan korkmak vahşi bir canavardan daha fazladır; vahşi bir canavar vücudunuzu yaralayabilir, ama kötü bir arkadaş aklınızı yaralayacaktır. Hangi kelimeleri söylesek özenle seçilmeli, çünkü insanlar onları duyacak ve iyi ya da hasta için onlardan etkilenecektir. Boşta kalmak ölümün kısa bir yoludur ve gayretli olmak bir yaşam biçimidir; aptal insanlar boşta, bilge insanlar gayretlidir. Bir arayan daha iyi veya eşit bir yoldaş bulamazsa, kararlı bir şekilde yalnız bir yol izlemesine izin verin. Tek bir çiçeğin mucizesini açıkça görebilseydik, tüm hayatımız değişecekti.
Buda sevgi ve Şükran tırnak
Gerçek aşk anlayıştan doğar. Sınırsız sevgiyi tüm dünyaya yayar. Siz, kendiniz, tüm evrendeki herkes kadar sevginizi ve sevginizi hak ediyorsunuz. Hırs aşk gibidir, hem gecikmeler hem de rakipler için sabırsızdır. Aşk, birinin iç ruhunun diğerine armağanıdır, böylece her ikisi de bütün olabilir. Bütün varlıklar için her şeyi kucaklayan düşünceler sizin olsun. Körlüğü severek, kurtuluşumuzu geliştirecek ve geliştireceğiz, aracımızı bizim aracımız haline getireceğiz, onu bizim temelimiz haline getireceğiz, stabilize edeceğiz, içinde çalışacağız ve tamamen mükemmelleştireceğiz. Nefret hiçbir zaman nefretten vazgeçmez. Nefret sevgi ile sona erer. Bu değiştirilemez bir yasadır. 50 kişiyi seven 50 kişi vardır; kimseyi seven kimsenin kederi yok. Nezaket istisna değil, doğal yaşam biçimi haline gelmelidir. Sadece hoş konuşun, memnuniyetle konuşun. Konuşma, başkalarına kötülük getirmediğinde, hoş bir şeydir. Birine yaşayan varlıklara zarar veren asil denmez. Canlılara zarar vermemekle, asil denir. Derinlemesine öğrenilmiş ve yetenekli olmak, iyi eğitilmiş olmak ve iyi konuşulmuş kelimeler kullanmak: bu iyi şanslar. Nasıl bir annenin tek çocuğunu hayatıyla koruyacağı gibi, herkesin sınırsız bir sevgisini geliştirmesine izin verin. İçinde yaşayan varlıklara sempati duyulmayan: onu dışlanmış olarak tanıyın. Yükselelim ve müteşekkir olalım, çünkü bugün çok fazla öğrenmediysek, en azından biraz öğrendik ve biraz öğrenmediysek, en azından hastalanmadık ve hastalandık en azından ölmedik; hepimiz müteşekkir olalım.
Buda Aklında Alıntı Yapıyor Ve Kendini Yönetiyor Kimin yapabildiğini düşünebiliyor. Tweet için tıklayın
Onu kötü yollara çeken, düşmanı ya da düşmanı değil, bir erkeğin kendi zihnidir.
Dikkatli ol! Düşüncelerinizi iyi koruyun!
Her şey zihne dayanır, zihin tarafından yönetilir, zihin tarafından şekillendirilir. Kirli bir zihinle konuşursanız ve hareket ederseniz, kağnının tekerlekleri öküzün ayak izlerini takip ettiğinden, acı sizi takip edecektir.
Disiplinsiz bir zihin kadar itaatsiz bir şey yoktur ve disiplinli bir zihin kadar itaatkâr bir şey yoktur.
Şansın vagaryerleri tarafından rahatsız edilen bir zihin, kederden kurtuldu, temizlenen kusurlardan, kurtarılan korkudan kurtuldu - bu en büyük nimet.
Yarıklardaki ve yarıklardaki nehirlerden bilin: küçük kanallardaki olanlar gürültülü akar, büyük akış sessizdir. Dolu olmayan her şey gürültü çıkarır. Dolu olan her şey sessiz.
Siz bir arayıcısınız. Ellerinizin ve ayaklarınızın, sözlerinizin ve düşüncelerinizin ustalığından zevk alın.
Onları görün, kendi hislerimde akın, kurumuş bir derenin su birikintilerindeki balıklar gibi - ve bunu gördükçe, benim olmadan yaşayın, olma halleri için bir bağ oluşturmayın.
Am Benim gibi bunlar da. Bunlar gibi ben de öyleyim. ”Kendinize paralel olarak çizin, ne öldürün ne de başkalarını öldürmeyin.
Tüm deneyimlerden önce zihin, ustası olarak zihin sahibi olmak, zihin tarafından yaratılmıştır.
İyi sağlıktan zevk almak, kişinin ailesine gerçek mutluluk getirmek, herkese barış getirmek için, önce kişinin kendi zihnini disipline etmesi ve kontrol etmesi gerekir. Eğer bir adam zihnini kontrol edebiliyorsa, Farkındalıkla Uyanmanın yolunu bulabilir ve tüm bilgelik ve erdem doğal olarak ona gelir.
Tüm yanlış şeyler zihin yüzünden ortaya çıkar. Zihin dönüştürülürse, yanlış yapma kalabilir mi?Bugün olduğumuz şey dünkü düşüncelerimizden geliyor ve şimdiki düşüncelerimiz yarının hayatımızı inşa ediyor: Hayatımız zihnimizin yaratılması.
Kendini fetheden, bin kişiyi binlerce kez yenen kişiden çok daha büyük bir kahramandır.
Entelektüel zihin sınırına ulaştığında ve işler gerçek ve temel niteliklerinde gerçekleştirilecekse aşkın zekası yükselir, düşünme süreçleri daha yüksek bir biliş fakültesine itiraz ile aşılmalıdır.
Başka birinin hata bulma amacına bakmayacağım: gözlemlenecek bir eğitim.
Dış dünya, yalnızca zihnin kendisinin faaliyetlerinin bir tezahürüdür ve zihin, ayrımcılık ve yanlış akıl yürütme alışkanlığı nedeniyle onu dış bir dünya olarak kavrar. Öğrenci olaylara doğru bakma alışkanlığı edinmelidir.
Zihin tüm zihinsel durumlardan önce gelir. Zihin şefidir; hepsi zihinsel işlerdir.
Eğer saf bir zihinle bir kişi konuşursa veya mutluluk duyarsa, onu asla gitmeyen gölgesi gibi takip eder.
Buda Aklında Alıntı Yapıyor Ve Kendini Yönetiyor
Kimin yapabildiğini düşünebiliyor. Onu kötü yollara çeken, düşmanı ya da düşmanı değil, bir erkeğin kendi zihnidir. Dikkatli ol! Düşüncelerinizi iyi koruyun! Her şey zihne dayanır, zihin tarafından yönetilir, zihin tarafından şekillendirilir. Kirli bir zihinle konuşursanız ve hareket ederseniz, kağnının tekerlekleri öküzün ayak izlerini takip ettiğinden, acı sizi takip edecektir. Disiplinsiz bir zihin kadar itaatsiz bir şey yoktur ve disiplinli bir zihin kadar itaatkâr bir şey yoktur. Şansın vagaryerleri tarafından rahatsız edilen bir zihin, kederden kurtuldu, temizlenen kusurlardan, kurtarılan korkudan kurtuldu - bu en büyük nimet. Yarıklardaki ve yarıklardaki nehirlerden bilin: küçük kanallardaki olanlar gürültülü akar, büyük akış sessizdir. Dolu olmayan her şey gürültü çıkarır. Dolu olan her şey sessiz. Siz bir arayıcısınız. Ellerinizin ve ayaklarınızın, sözlerinizin ve düşüncelerinizin ustalığından zevk alın. Onları görün, kendi hislerimde akın, kurumuş bir derenin su birikintilerindeki balıklar gibi - ve bunu gördükçe, benim olmadan yaşayın, olma halleri için bir bağ oluşturmayın. Am Benim gibi bunlar da. Bunlar gibi ben de öyleyim. ”Kendinize paralel olarak çizin, ne öldürün ne de başkalarını öldürmeyin. Tüm deneyimlerden önce zihin, ustası olarak zihin sahibi olmak, zihin tarafından yaratılmıştır. İyi sağlıktan zevk almak, kişinin ailesine gerçek mutluluk getirmek, herkese barış getirmek için, önce kişinin kendi zihnini disipline etmesi ve kontrol etmesi gerekir. Bir adam zihnini kontrol edebiliyorsa Aydınlanmanın yolunu bulabilir ve tüm bilgelik ve erdem doğal olarak ona gelir. Tüm yanlış şeyler zihin yüzünden ortaya çıkar. Zihin dönüştürülürse, yanlış yapma kalabilir mi? Bugün olduğumuz şey dünkü düşüncelerimizden geliyor ve şimdiki düşüncelerimiz yarının hayatımızı inşa ediyor: Hayatımız zihnimizin yaratılması.
Kendini fetheden, bin kişiyi binlerce kez yenen kişiden çok daha büyük bir kahramandır.
Entelektüel zihin sınırına ulaştığında ve işler gerçek ve temel niteliklerinde gerçekleştirilecekse aşkın zekası yükselir, düşünme süreçleri daha yüksek bir biliş fakültesine itiraz ile aşılmalıdır.
Başka birinin hata bulma amacına bakmayacağım: gözlemlenecek bir eğitim.
Dış dünya, yalnızca zihnin kendisinin faaliyetlerinin bir tezahürüdür ve zihin, ayrımcılık ve yanlış akıl yürütme alışkanlığı nedeniyle onu dış bir dünya olarak kavrar. Öğrenci olaylara doğru bakma alışkanlığı edinmelidir.
Zihin tüm zihinsel durumlardan önce gelir. Zihin şefidir; hepsi zihinsel işlerdir.
Eğer saf bir zihinle bir kişi konuşursa veya mutluluk duyarsa, onu asla gitmeyen gölgesi gibi takip eder.
Mutluluk ve Sevinç Buda tarafından Alıntılar
Mutluluğun yolu yoktur: mutluluk yoldur.
Mutluluk, çalışmanız ve kelimeleriniz kendinize ve başkalarına fayda sağladığında gelir.
Farkında olan uyanık olan, jana niyetiyle, ormanda zevk bulmalı, bir ağacın dibinde jana uygulamalı ve kendi memnuniyetini kazanmalıdır.
Tek bir mumdan binlerce mum yakılabilir ve mumun ömrü kısalmaz. Mutluluk paylaştıkça asla azalmaz.
Pişmanlıktan uzak bir insanda neşe ortaya çıkan şeylerin doğasında vardır.
Kalbinizi iyi yapmaya ayarlayın. Bunu tekrar tekrar yapın, neşeyle dolacaksınız.
Geçmişte yaşamayın, geleceği hayal etmeyin, zihni şu an üzerinde yoğunlaştırın. Ayrıca bakınız: Şimdiki Yaşamaya Başlamak için 10 İpucu
Bir kişi iyi yaparsa, tekrar tekrar yapmasına izin verin. Orada zevk bulmasına izin verin, çünkü mutlu iyi mal birikimidir.
Düşüncelerimiz tarafından şekillendirilir ve kalıplanırız. Zihnleri özverili düşüncelerle şekillendirilenler, konuştuklarında veya harekete geçtiklerinde neşe verir. Sevinç onları asla terk etmeyen bir gölge gibi takip eder.Meditasyon ve Maneviyat Buda tarafından Alıntılar
Tıpkı bir mumun ateş olmadan yanamaması gibi, insanlar da manevi bir hayat olmadan yaşayamazlar.
Hayata bu andaki gibi derinden baktığımızda, meditatör istikrar ve özgürlük içinde yaşıyor.
Meditasyon bilgelik getirir; arabuluculuk eksikliği cehalet bırakır. Sizi neyin ileri götürdüğünü ve neyin sizi desteklediğini iyi bilin ve bilgeliğe giden yolu seçin.
Bir keşiş düşünmeye ve düşünmeye devam etmeye devam eden ne olursa olsun, bu onun farkındalığının eğimi haline gelir.
Barış, Bağışlama ve Bırakma Buda’dan Alıntılar
Huzur içinde olmak için kendinizi kararlı bir şekilde eğitin.
Gerçekten de, tamamen söndürülen bilge her şekilde rahattır; Ateşleri soğumuş, yakıttan yoksun olan ona hiçbir duyu arzusu yapışmaz. Tüm bağlar koptu, kalp acıdan uzaklaştırıldı; sakin, son derece rahat. Zihin barışa giden yolu buldu.
Yalnız oturan, yalnız uyuyan ve yalnız yürüyen, yorucu ve yalnız başına boyun eğen, ormanın yalnızlığında zevk bulacak.
Sessizliğinizi bozmamak için size verilenleri geri çevirmeyin, başkalarına verilenlere uzanmayın.
Küskün düşüncelerden arınmış olanlar kesinlikle huzur bulurlar.
Bilgelik ve Fazilet Buda tarafından Alıntılar
Onun aptal olduğunu bilen aptal o kadar akıllıdır.
Ortaya çıkma doğası ne olursa olsun durma doğası vardır.
Birlik sadece İkili tarafından tezahür ettirilebilir. Birliğin kendisi ve Birlik fikri zaten iki.
Her insanın enkaz parçasına yapıştığı bu dünyanın ortasında bir erkek ya da kadın için uygun davranış nedir? Bu sel içinde birbirlerini geçerken insanlar arasındaki uygun selamlama nedir?
Hiç kimsenin başkalarıyla hata bulmasına izin vermeyin; kimsenin başkalarının ihmal ve komisyonlarını görmesine izin vermeyin. Ama kişinin kendi eylemlerini görmesine izin verin, bitti ve geri alın.
Gerçek üstat gerçekte, iyilik ve kısıtlama, şiddetsizlik, ılımlılık ve saflıkta yaşar.
Ne kelime ne de tapu. Aşırıya kaçmadan yiyin. Kalbinizde yaşayın. En yüksek bilinci arayın. Yasalara göre kendinizi ustalaştırın. Bu uyanmışın basit öğretisidir.
Hayat arp ipi gibidir, eğer çok sıkı gerilirse çalmaz, çok gevşekse asılır, güzel sesi üreten gerginlik ortada yatar.
Sadece duyduğunuz için hiçbir şeye inanmayın. Birçok kişi tarafından söylendiği ve söylendiği için hiçbir şeye inanmayın. Dini kitaplarınızda yazılı olduğu için hiçbir şeye inanmayın. Sadece öğretmenlerinizin ve yaşlılarınızın otoritesine hiçbir şeye inanmayın. Geleneklere inanmayın çünkü onlar birçok kuşaktır teslim edilmiştir. Ancak gözlem ve analizden sonra, herhangi bir şeyin akla uygun olduğunu ve birinin ve herkesin yararına ve yararına elverişli olduğunu fark ettiğinizde, kabul edin ve onunla yaşayın
Tıpkı hazinelerin yeryüzünden açığa çıkması gibi, erdem iyi eylemlerden ortaya çıkar ve bilgelik saf ve huzurlu bir zihinden ortaya çıkar. İnsan hayatının labirentinde güvenle yürümek için, bilgeliğin ışığına ve erdem rehberliğine ihtiyaç vardır.
Bilge olanlar, düşüncelerini ifade ederek, bir elekle tahıl elendiğinde onu eliyorlardı.
Muslar gibi erdemler hep gruplar halinde görülür. İyi bir prensip hiçbir memede tek başına bulunmadı.
Buda Kamma ve Nibbana ilahi ve videoları
Bir Bodhisattva’nın aracında yola çıkmış biri, “Bütün varlıkları nirvana’ya, geride hiçbir şey bırakmayan nirvana alanına yönlendirmem” gerektiğine karar vermelidir. Arkasında hiçbir şey bırakmayan bu nirvana alemi nedir?
Buda’nın değişim, başarısızlık ve acı üzerine alıntılar
Değişim dışında sonsuza kadar hiçbir şey yoktur.
Tutku gibi ateş yok, nefret gibi köpekbalığı yok, çılgınlık gibi tuzak yok, açgözlülük gibi sel yok.
Hem eski hem de şimdi, sadece tarif ettiğim acı ve acıların kesilmesi.
Zamanında panzehiri ortaya çıktığı anda gazabını durdurabilen yılanın zehirini çok hızlı yayılır - böyle bir keşiş burada ve ötesinden vazgeçer, tıpkı bir yılan yıpranmış cildini döktüğünde.
Hayata sahip olan her şey acıdan kurtarılsın.
Başkalarının hatalarını görmek kolaydır, ancak kendi hatalarını görmek zordur. Birisi rüzgarda tanınan saman gibi diğerlerinin hatalarını gösterir, ancak biri kurnaz bir kumarbaz zarını gizlerken kendi hatalarını gizler.
Buda korku sözleri
‘Ben’ kavramına ve görüşlerine bağlı olanlar, insanları rahatsız eden dünyayı dolaşıyor.
Şüphe alışkanlığından daha korkunç bir şey yoktur. Şüphe insanları ayırır. Dostlukları parçalayan ve hoş ilişkileri parçalayan bir zehirdir. Tahriş eden ve acı veren bir diken; öldüren bir kılıçtır.Susuzluğa dayanan erkekler, hırıltılı bir tavşan gibi koşarlar; bu nedenle dilenci, tutkusuzluğun peşinden koşarak susuzluktan kurtulsun.
Kişinin kötülükten hoşlanmadığı hissi olduğunda, kendini sakin hissettiğinde, iyi öğretileri dinlemekten zevk alır; kişi bu duygulara sahip olduğunda ve onları takdir ettiğinde, korkudan kurtulur.
Öfke hissettiğimiz anda, gerçeğin peşinde koşmayı bıraktığımız ve kendimiz için çabalmaya başladık.
Buda öfke ve kıskançlık sözleri
Öfken için cezalandırılmayacaksın, öfken tarafından cezalandırılacaksın.
Egonuzu gevşek bir giysi gibi giyin.
Bazıları ölmemiz gerektiğini anlamıyor, ama bunu gerçekleştirenler kavgalarını halleder.
Şiddetin hepsi titriyor; hepsi ölümden korkar. Kendini bir başkasının yerine koymak, birini öldürmemeli veya diğerinin öldürmesine neden olmamalıdır.
Ben dünyayla tartışmam; daha ziyade benimle tartışan dünya.
Sessiz kalanları suçluyorlar, çok konuşanları suçluyorlar, ılımlı konuşanları suçluyorlar. Dünyada suçlanmayan kimse yok.
Algılara ve görüşlere tutunanlar, insanları rahatsız eden dünyayı dolaşırlar.
Öfkeli birine ateş açmayan, kazanmak zor bir savaşı kazanır.
Kızgınlık düşünceleri zihinde beslendiği sürece öfke asla ortadan kalkmayacaktır. Kızgınlık düşünceleri unutulduğunda öfke kaybolacak.
Aldıklarınızı abartmayın veya başkalarını kıskanmayın. Başkalarını kıskanan, gönül rahatlığı elde etmez.
Buddha Başarı, Sabır ve Güç Üzerine Alıntılar
Ne ateş ne rüzgar, doğum ya da ölüm iyi işlerimizi silemez.
Hatalarınızı belirtmek için akıllı bir eleştiri bulursanız, gizli hazineye rehberlik edeceğiniz gibi onu takip edin.
Savaş alanındaki bir filin etrafındaki yaylardan vurulan oklara karşı koyduğu gibi, kötüye de dayanabilirim.
Övgü ve suçlama, kazanç ve kayıp, zevk ve üzüntü rüzgar gibi gelir ve gider. Mutlu olmak için, hepsinin ortasında dev bir ağaç gibi dinlenin.
Ayrılıkta dünyanın en büyük sefaleti yatar; merhamette dünyanın gerçek gücü yatar.
Kendiniz için bir lamba olun. Kendi sığınağınız olun. Başka birini aramayın. Her şey geçmeli. Özenle gayret edin. Vazgeçme.
Bir gün bir şeylerin yükselişini ve düşüşünü görmek yaşamaktır. Bir şeylerin yükselişini ve düşüşünü görmeden yüz yıl yaşamaktan daha iyidir.
Yön değiştirmezseniz, gittiğiniz yere gidebilirsiniz.
Buda Sağlık Sözleri
Sağlık en büyük armağandır, en büyük servettir, sadakat en iyi ilişkidir. Buda
Vücudu sağlıklı tutmak bir görevdir … aksi takdirde zihnimizi güçlü ve net tutamayacağız.
Sağlık olmadan yaşam yaşam değildir; bu sadece bir langour ve ıstırap halidir - ölüm imgesi.
Hem zihin hem de beden için sağlığın sırrı geçmiş için yas tutmak, gelecek hakkında endişelenmek değil, geleceği tahmin etmek değil, şimdiki anı akıllıca ve ciddiyetle yaşamaktır. Buda Gerçeği Alıntılar
Buda Gerçeği Alıntılar
Gerçeğe doğru çalışmayanlar yaşam amacını kaçırmışlardır.
Bu üçlü gerçeği herkese öğretin: Cömert bir kalp, kibar konuşma, hizmet ve merhamet hayatı, insanlığı yenileyen şeylerdir.
Kişinin gerçeğe giden yolda yapabileceği iki hata vardır… sonuna kadar gitmemek ve başlamamak.
Sakin, iyi konuşulan şeyin en iyisi olduğunu söyler; ikincisi, doğru olanı, doğru olmayanı söylemeli; üçüncüsü, hoşnut edici, hoşnutsuz değil; dördüncü olarak, doğru olan, yanlış olmayan.
Eğer zihninizi bir Buda aramak için kullanırsanız, Buda’yı görmezsiniz. Bodhidharma
Ve Buda özgür olan kişidir: planlardan, umursamadan. Bodhidharma
Başka bir yerde bir Buda aradığınız sürece, asla kendi zihninizin Buda olduğunu göremezsiniz. Bodhidharma
Buda, kötülüğün her ikisinde de ortaya çıkmasını engelleyen farkındalık, beden ve zihin farkındalığı anlamına gelir. Bodhidharma
Budalar saçmalık yapmazlar. Bodhidharma
Buda özgürlüğü iyi şans ve kötü içinde bulan kişidir. Bodhidharma
Budalar doğum ve ölümde özgürce hareket ederler, istedikleri zaman ortaya çıkarlar ve kaybolurlar. Bodhidharma
Ama küstah insanlar kendi zihinlerinin Buda olduğunu fark etmezler. Dışarıda arama yapmaya devam ediyorlar. Bodhidharma
Bir Buda’yı bulmak için tek yapmanız gereken doğanızı görmek. Bodhidharma
Hiç kimse bizi Buda’mız bile değil, zihnimizi dönüştürmeye zorlayamaz. Bunu gönüllü olarak yapmalıyız. Bu yüzden Buddha, ‘Sen kendi efendisin’ dedi. Dalai Lama
Dağların rengi Buda’nın bedenidir; akan suyun sesi onun büyük konuşmasıdır. Dogeno Buda ve tüm canlı varlıklar tek aklın ifadelerinden başka bir şey değildir. Başka bir şey yok. Huang Po
Aniden kendi Zihninizin Buda olduğu gerçeğine uyanmak için, elde edilecek hiçbir şey veya yapılacak tek bir eylem yoktur. Bu Yüce Yol. Huang Po
Buda’nın sözleri şu gerçeği sunar: Nefret asla nefretle durmaz, yalnız sevgi iyileşir. Jack Kornfield
Onların yardımına güvenmeden Buda’ya ve tanrılara saygı gösterin. Miyamoto Musashi
Buda bile kimsenin onu takip etmesini istemez. En büyük ustalar bile size tek bir emir veremez. Seni o kadar benzersiz görüyorlar ki, senin için o kadar benzersiz olma özgürlüğünü görüyorlar. Osho
Sadece iki küçük şey: meditasyon ve bırakma. Bu iki anahtar kelimeyi hatırlayın: meditasyon ve teslimiyet. Meditasyon sizi içine alacak ve teslim olmak sizi bütün içine sokacaktır. Ve bu tüm dindir. Buda bu iki kelimeyle dinin tüm özünü yoğunlaştırdı. Osho
Tanrı’ya gerek yok! Eğer meditasyon yapmak istiyorsanız, Tanrı olmadan meditasyon yapabilirsiniz. Buda Tanrı olmadan meditasyon yaptı; Tanrı’ya inancı yoktu. Osho
Bir Buda bir Buda’dır, bir Krishna bir Krishna’dır ve sizsiniz. Osho
Erdem, farkındalık ve bilgelik öğretti. Bunlar, Budist pratiğinin üç temel direği ve günlük refah, psikolojik büyüme ve manevi gerçekleşmenin kaynaklarıdır. Rick Hanson
Buda’ya boyun eğemezseniz, Buda olamazsınız. Kibirdir. Shunryu Suzuki
Buddha, iki çeşit acı olduğunu söylüyor: daha fazla acıya yol açan tür ve acıya son veren tür. Terry Tempest Williams
Buda olabilme, dönüşüm ve iyileştirme kapasitesine sahip olduğunuza güvenmeniz gerekir. Thich Nhat Hanh
Bölüm 5. Budizm ve Zen Alıntılar
İnsan sadece tanrıların eğlenmek için yaptıklarını ciddiye aldığı için acı çeker. Alan Watts
Sonunda yolculuğunuzla ilgili gerçek olan tek şey, şu anda attığınız adımdır. Şimdiye kadar olan her şey bu. Alan Watts
Ilımlılık dahil her şey ılımlılık dahil. Budist diyor ki
Bırakmayı öğrenmek, öğrenmeyi öğrenmeden önce öğrenilmelidir. Hayata dokunulmalı, boğulmamalı. Rahatlamanız, zaman zaman gerçekleşmesine izin vermeniz ve diğerlerinde de ilerlemeniz gerekir. Ray Bradbury
Her şey beklediğiniz gibi açılmasa bile, cesaretiniz kırılmasın veya pes etmeyin. İlerlemeye devam eden kişi sonunda kazanacak. Daisaku Ikeda
Eğer kalbimizi açmayı öğrenirsek, bizi deli eden insanlar da dahil olmak üzere herkes öğretmenimiz olabilir. Pema Chödrön
Farkındalık, değişim için en büyük etken. Huang Po
Zen’in fikirleri olan bir işi yoktur. Suzuki Roshi
Her şeyi anlamak her şeyi affetmektir. Osho
Daireler çizmiyoruz, yukarı doğru gidiyoruz. Yol bir spiraldir; şimdiden birçok adım attık. Hermann Hesse
Budizmin sırrı, gerçeğin nüfuz etme şansı elde etmek, kendini ortaya çıkarmak için tüm fikirleri, tüm kavramları kaldırmaktır. Thich Nhat Han
Eğer dünyayı değiştirmek istiyorsanız, size muhtaç olan bir sonraki kişiyle başlayın. Maezumi Roshi
Ayrılık yanılsamamızdan uyanmak için buradayız. Martin Luther King Jr
Bir şey yaptığınızda, kendinizi iyi izlememelisiniz, iyi bir şenlik ateşi gibi, kendinizin izini bırakmayın. Eckhart Tolle
Nerede olursanız olun, tamamen orada olun. Eckhart Tolle
Sadece silen el gerçek şeyi yazabilir. Meister Eckhart
Her anı sonuncu gibi davran. Başka bir şeye hazırlık değildir. Shunryu Suzuki
Bölüm 6. Buda’ya Sevgi, Barış, Bilgelik ve Mutluluk Hakkında Benzer Yazarlar
Thich Nhat Hanh
Bırakmak bize özgürlük veriyor ve özgürlük mutluluğun tek şartı. Eğer yüreğimizde, hala öfke, kaygı veya mülk olan herhangi bir şeye yapışırsak, özgür olamayız. Thich Nhat Hanh
Eğer günlük hayatımızda gülümseyebilirsek, huzurlu ve mutlu olabilirsek, sadece biz değil, herkes bundan faydalanır. Bu en temel barış çalışmasıdır. Thich Nhat Hanh
Burada ve şimdi mutlu bir şekilde yaşamak mümkündür. Çok fazla mutluluk koşulu mevcut - şu anda mutlu olmanız için fazlasıyla yeterli. Daha fazlasını elde etmek için geleceğe koşmanıza gerek yok. Thich Nhat Hanh
Bodhidharma
Herkes yolu biliyor; birkaç kişi gerçekten yürüyor. Bodhidharma
Zihnin kapasitesi sınırsızdır ve tezahürleri tükenmez. Formları gözlerinizle görmek, kulaklarınızla sesler duymak, burnunuzla koku kokusu, dilinizle tatları tatmak, her hareket veya durum sizin zihninizdir. Bodhidharma
Aramak acı çekmektir. Hiçbir şey aramak mutluluktur. Bodhidharma
Konfüçyüs
En büyük ihtişamımız asla düşmüyor, her düştüğümüzde yükseliyor. Konfüçyüs
Durmadığınız sürece ne kadar yavaş gittiğiniz önemli değil. Konfüçyüs
Sadece en bilge ve en aptal insan asla değişmez. KonfüçyüsDalai Lama Mümkün olduğunca nazik olun. Her zaman mümkündür. Dalai Lama
En iyi ilişkinin, birbirine olan sevginizin birbirine olan ihtiyacınızı aştığı bir ilişki olduğunu unutmayın. Dalai Lama
Benim dinim çok basit. Benim dinim nezakettir. Dalai Lama
Lao Tzu
Doğa acele etmez, ama her şey başarılır. Lao Tzu
Sağlık en büyük mülktür. Memnuniyet en büyük hazinedir. Güven en büyük dosttur. Olmamak en büyük sevinç. Lao Tzu
Başkalarına hakim olmak güçtür. Kendinize hakim olmak gerçek güçtür. Lao Tzu
Platon
Akil adamlar konuşur çünkü söyleyecekleri bir şeyleri vardır; aptallar, çünkü bir şey söylemek zorundalar. Platon
Karanlıktan korkan bir çocuğu kolayca affedebiliriz; hayatın gerçek trajedisi, insanların ışıktan korktuğu zamandır. Platon
Bir saatlik bir oyundaki bir kişi hakkında bir yıllık konuşmadan daha fazla şey keşfedebilirsiniz. Platon
Aristo
Kendinizi tanımak tüm bilgeliğin başlangıcıdır. Aristo
Mutluluk kendimize bağlıdır. Aristo
Kalbi eğitmeden zihni eğitmek hiç bir eğitim değildir. Aristo
Jiddu Krisnamurti
Çok hasta bir topluma iyi uyum sağlamak sağlık için bir ölçü değildir. Jiddu Krisnamurti
Eğer değiştirmeye çalışmadan ne olduğunuzu anlamaya başlarsanız, o zaman neye dönüştüğünüz bir dönüşüm geçirir. Jiddu Krishnamurti
Gelenek bizim güvenliğimiz haline gelir ve zihin güvenli olduğunda çürüme halindedir. Jiddu Krisnamurti
Sokrates
Hiçbir şey bilmediğinizi bilmede gerçek bilgi vardır. Sokrates
O en az içerikle en zengin olanıdır, çünkü içerik doğanın zenginliğidir. Sokrates
Eğitim, bir geminin doldurulması değil, bir ateşin yakılmasıdır. Sokrates
103) Classical Ukrainian-Класичний український,
103) класичний український-класичний український,
Гарні НОВИНИ від Безкоштовне інтернет-навчання з КУШІНАРА НІББАНА БХУМІ ПАГОДА - ПІДТРИМАЙТЕ ВІЧНИЙ БЛІС ЯК ОКОНЧНИЙ ЦІЛ Analytic Insight Net - БЕЗКОШТОВНИЙ Інтернет-університет юридичного дослідження і практики Tipiṭaka в 111 КЛАСИЧНИХ МОВАх у власних словах BUDDHA наскрізь http://sarvajan.ambedkar.org
Біль - це подарунок Замість того, щоб уникати цього, Навчіться її сприймати. Без болю, зростання немає
починається момент ви вибираєте не щоб дозволити інше особа чи подія контролювати свої емоції
Ми ніколи не можемо отримати мир у зовнішньому світі поки ми не помиримося самих себе
https://wisdomquotes.com/buddha-quotes/
150 цитатами Будди, які зроблять вас мудрішим (швидким)
Нема страху перед тим, чий розум не наповнений бажаннями.
Робіть власне спасіння. Не залежать від інших.
Якщо щось варте того, зробіть це всім серцем. Будда
Людину не називають мудрою, тому що він знову говорить і говорить; але якщо він мирний, люблячий і безстрашний, то його по правді називають мудрим.
Не шукайте святилища ні в кого, окрім себе.
Ніхто не рятує нас, крім нас самих. Ніхто не може і ніхто не може. Ми самі повинні йти стежкою.
Щоб жити чистим безкорисливим життям, нічого не потрібно вважати власним посеред достатку.
Все, що ми є, є результатом того, що ми думали.
Якщо ми не доглядаємо за іншими, коли їм потрібна допомога, хто буде доглядати за нами?
Той, хто діє на правду, щасливий у цьому світі та поза його межами.
Найкращі котирування Будди
Дайте, навіть якщо у вас є лише трохи.
Навіть смерті не варто побоюватися того, хто жив розумно.
Глечик заповнює по краплі. Кожна людина є автором власного здоров’я чи хвороби. Язик, як гострий ніж … Вбиває, не втягуючи кров. Шлях не в небі. Шлях у серці.
Частина 3. Цитати Будди про життя, сім’ю та дружбу
Живіть кожен вчинок повноцінно, ніби це був ваш останній. Доброчесність переслідується більше нечестивими, ніж люблять добро. Ніщо ніколи не існує цілком самотньо; все стосується всього іншого. Чистота чи нечистота залежить від самого себе. Ніхто не може очистити іншого. Підтримувати маму і батька, плекати дружину та дитину та мати простий спосіб існування; це удача. Один момент може змінити день, один день може змінити життя і одне життя може змінити світ. Вона, яка знає життєві потоки, не відчуває себе зносом, не потребує виправлення та ремонту. Нещирого і злого друга варто боятися більше, ніж дикого звіра; дикий звір може поранити ваше тіло, але злий друг поранить ваш розум. Які б слова ми не вимовляли, обережно вибираючи їх, люди почують їх і впливатимуть їм на добро чи на зло. Бездіяльність - це коротка дорога до смерті, а бути старанним - це спосіб життя; нерозумні люди простоюють, мудрі люди старанні. Якщо шукач не знайде співрозмовника, який є кращим або рівним, нехай вони рішуче проходять одиночний курс. Якби ми могли чітко бачити диво єдиної квітки, все наше життя змінилося б.
Будда цитує кохання та вдячність
Справжня любов народжується з розуміння. Випромінюйте безмежну любов до всього світу. Ви самі, як і всі у всьому Всесвіті, заслуговуєте на свою любов і прихильність. Амбіції схожі на любов, нетерплячі як затримки, так і суперників. Любов - це дар самої внутрішньої душі для іншої, щоб обидва могли бути цілими. Нехай всеосяжні думки для всіх істот будуть вашими. Ми будемо розвивати і культивувати звільнення розуму, люблячи доброту, зробимо його нашим транспортним засобом, зробимо його основою, стабілізуємо його, вправляємося в ньому і повністю вдосконалимо його. Ненависть ніколи не припиняється через ненависть. Ненависть припиняється через любов. Це незмінний закон. Хто любить 50 людей, має 50 неприємностей; хто не любить нікого не має. Доброта повинна стати природним способом життя, а не винятком. Говоріть тільки приємну промову, мовлення, яке вітається. Мова, коли вона не приносить зла іншим, - приємна річ. Не називається благородним, який шкодить живим істотам. Не завдаючи шкоди живим істотам, людину називають благородною. Бути глибоко вивченим та кваліфікованим, добре навчатися та використовувати добре вимовлені слова: це удача. Так само, як мати захистила б свою єдину дитину своїм життям, навіть нехай виховує безмежну любов до всіх істот. У кого немає співчуття до живих істот: знай його як ізгоя. Давайте встанемо і будемо вдячні, бо якби ми сьогодні багато чого не навчились, то принаймні трохи навчились, а якщо мало навчились, то принаймні не захворіли, і якщо захворіли , принаймні ми не померли; тож давайте всім будемо вдячні.
Будда цитує розум і опановує себе Він здатний, хто думає, що здатний. Клацніть, щоб твітнути
На злі шляхи його заманює власний розум людини, а не його ворог чи ворог.
Захоплення уважністю! Добре бережіть свої думки!
Все засноване на розумі, ведеться розумом, моделюється розумом. Якщо ви будете говорити і діяти із забрудненим розумом, страждання пітимуть за вами, як колеса оскарта йдуть слідами вола.
Немає нічого такого неслухняного, як недисциплінований розум, і немає нічого такого слухняного, як дисциплінований розум.
Розум, розгублений капризами фортуни, від звільненого скорботи, очищення осквернень, від звільненого страху - це найбільше благо.
Знайте з річок у розривах та у щілинах: ті, що мають малі канали, течуть шумно, великий потік мовчить. Що б не було повним, шумить. Що б не було повно, тихо.
Ви шукач. Насолоджуйтесь майстерністю ваших рук і ніг, своїх слів і думок.
Побачити їх, що каламутять у своєму сенсі, як риба в калюжах засохлого потоку - і, бачачи це, живуть без міни, не утворюючи прихильності до станів становлення.
«Як я, так і такі. Як і я, так і я. »Проводячи паралель до себе, ані вбивайте, ані інших не вбивайте.
Усі переживання передують розуму, маючи розум як свого господаря, створений розумом.
Щоб насолоджуватися міцним здоров’ям, приносити справжнє щастя своїй родині, приносити спокій усім, потрібно спочатку дисциплінувати і контролювати власний розум. Якщо людина може контролювати свій розум, він може знайти шлях до пробудження з обізнаністю, і вся мудрість і чеснота, природно, прийдуть до нього.
Усі неправомірні дії виникають через розум. Якщо розум трансформується, чи може залишитися непрацювання?Те, що ми сьогодні, походить від наших думок вчора, а наші теперішні думки будують наше життя завтра: наше життя - це створення нашого розуму.
Той, хто завоював себе, набагато більший герой, ніж той, хто переміг тисячу разів тисячу чоловіків.
Трансцендентальний інтелект піднімається, коли інтелектуальний розум досягає своєї межі, і якщо речі мають бути реалізовані в їх справжньому і суттєвому характері, його процеси мислення повинні бути перенесені зверненням до якогось вищого факультету пізнання.
Я не буду дивитися на чужу миру, щоб виявити помилку: тренування, яку слід дотримуватися.
Зовнішній світ є лише проявом діяльності самого розуму, а розум сприймає його як зовнішній світ просто через звичку до дискримінації та помилкових міркувань. Учень повинен увійти в звичку дивитися на речі правдиво.
Розум передує всім психічним станам. Розум - їхній начальник; всі вони ковані розумом.
Якщо з чистим розумом людина говорить або діє, щастя слідує за ним, як його тінь, що ніколи не йде.
Будда цитує розум і опановує себе
Він здатний, хто думає, що здатний. На злі шляхи його заманює власний розум людини, а не його ворог чи ворог. Захоплення уважністю! Добре бережіть свої думки! Все засноване на розумі, ведеться розумом, моделюється розумом. Якщо ви будете говорити і діяти із забрудненим розумом, страждання пітимуть за вами, як колеса оскарта йдуть слідами вола. Немає нічого такого неслухняного, як недисциплінований розум, і немає нічого такого слухняного, як дисциплінований розум. Розум, розгублений капризами фортуни, від звільненого скорботи, очищення осквернень, від звільненого страху - це найбільше благо. Знайте з річок у розривах та у щілинах: ті, що мають малі канали, течуть шумно, великий потік мовчить. Що б не було повним, шумить. Що б не було повно, тихо. Ви шукач. Насолоджуйтесь майстерністю ваших рук і ніг, своїх слів і думок. Побачити їх, що каламутять у своєму сенсі, як риба в калюжах засохлого потоку - і, бачачи це, живуть без міни, не утворюючи прихильності до станів становлення. «Як я, так і такі. Як і я, так і я. »Проводячи паралель до себе, ані вбивайте, ані інших не вбивайте. Усі переживання передують розуму, маючи розум як свого господаря, створений розумом. Щоб насолоджуватися міцним здоров’ям, приносити справжнє щастя своїй родині, приносити спокій усім, потрібно спочатку дисциплінувати і контролювати власний розум. Якщо людина може контролювати свій розум, він може знайти шлях до Просвітництва, і вся мудрість і чеснота, природно, прийдуть до нього. Усі неправомірні дії виникають через розум. Якщо розум трансформується, чи може залишитися непрацювання? Те, що ми сьогодні, походить від наших думок вчора, а наші теперішні думки будують наше життя завтра: наше життя - це створення нашого розуму.
Той, хто завоював себе, набагато більший герой, ніж той, хто переміг тисячу разів тисячу чоловіків.
Трансцендентальний інтелект піднімається, коли інтелектуальний розум досягає своєї межі, і якщо речі мають бути реалізовані в їх справжньому і суттєвому характері, його процеси мислення повинні бути перенесені зверненням до якогось вищого факультету пізнання.
Я не буду дивитися на чужу миру, щоб виявити помилку: тренування, яку слід дотримуватися.
Зовнішній світ є лише проявом діяльності самого розуму, а розум сприймає його як зовнішній світ просто через звичку до дискримінації та помилкових міркувань. Учень повинен увійти в звичку дивитися на речі правдиво.
Розум передує всім психічним станам. Розум - їхній начальник; всі вони ковані розумом.
Якщо з чистим розумом людина говорить або діє, щастя слідує за ним, як його тінь, що ніколи не йде.
Цитати Будди про щастя та радість
До щастя немає шляху: щастя - шлях.
Щастя настає тоді, коли ваша робота та слова приносять користь собі та оточуючим.
Пробуджений із усвідомленням, який має намір джана, повинен насолоджуватися лісом, повинен практикувати джану біля підніжжя дерева, отримуючи власне задоволення.
Тисячі свічок можна запалити від однієї свічки, і термін служби свічки не буде скорочений. Щастя ніколи не зменшується шляхом спільного використання.
Саме в природі речей виникає радість у людини, вільної від каяття.
Накладіть своє серце на добро. Робіть це знову і знову, і ви будете наповнені радістю.
Не зупиняйтесь на минулому, не мрійте про майбутнє, концентруйте розум на теперішньому моменті. Дивіться також: 10 порад, як почати жити в сьогоденні
Якщо людина творить добро, нехай робить це знову і знову. Нехай він знайде в ньому задоволення, бо блаженне - це накопичення блага.
Ми формуємо і формуємо наші думки. Ті, чий розум формується самовідданими думками, доставляють радість, коли вони говорять чи діють. Радість слідує за ними, як тінь, яка ніколи їх не залишає.Цитати Будди про медитацію та духовність
Так само, як свічка не може горіти без вогню, люди не можуть жити без духовного життя.
Глибоко дивлячись на життя, яке саме в цю мить, медитатор живе в стабільності та свободі.
Медитація приносить мудрість; відсутність посередництва залишає незнання. Добре знайте, що веде вас вперед і що стримує вас, і вибирайте шлях, який веде до мудрості.
Що б монах не переслідував свого мислення та роздумів, це стає нахилом його усвідомлення.
Цитати Будди про мир, прощення і відпущення
Постійно привчайте себе до досягнення миру.
Справді, мудрець, який повністю загартується, у будь-якому відношенні спокійно відпочиває; до нього не дотримується почуття бажання, чиї пожежі охололи, позбавили палива. Усі прихильності були розірвані, серце відвели від болю; спокійний, він відпочиває з максимальною легкістю. Розум знайшов шлях до миру.
Той, хто сидить один, спить один і ходить один, той напружений і підпорядкує себе самотньому, той знайде насолоду в самоті лісу.
Не відвертай те, що тобі дано, і не тягнися за тим, що дано іншим, щоб не порушити тишу.
Ті, хто вільний від обурених думок, напевно знаходять спокій.
Цитати Будди про мудрість і чесноти
Дурень, який знає, що він дурень, такий набагато мудріший.
Те, що має характер виникнення, має і природу припинення.
Єдність може проявлятися лише Бінарним. Саме єднання і ідея Єдності - це вже два.
Яка відповідна поведінка чоловіка чи жінки в розпалі цього світу, де кожна людина чіпляється за свій шматок сміття? Яке правильне привітання між людьми, коли вони проходять один одного у цій потопі?
Спостерігаючи за собою, ви стежите за іншими. Спостерігаючи за іншими, ви стежите за собою.
Нехай ніхто не винить інших; нехай ніхто не бачить упущень та комісій інших. Але давайте побачити власні вчинки, зроблені та скасовані.
Справжній господар живе у правді, у добрі та стриманості, ненасильстві, поміркованості та чистоті.
Не ображайтесь ні словом, ні ділом. Їжте з помірністю. Живи у своєму серці. Шукайте найвищої свідомості. Освоюйте себе відповідно до закону. Це просте вчення пробуджених.
Життя схоже на струну арфи, якщо вона нанизана занадто туго, вона не буде грати, якщо вона занадто вільна, вона висить, напруга, яка видає гарний звук, лежить посередині.
Не вірте ні в що просто тому, що ви це чули. Не вірте ні в що просто тому, що це говорять і чують багато. Не вірте ні в що просто тому, що це написано у ваших релігійних книгах. Не вірите ні в що лише в авторитет своїх учителів та старших. Не вірте традиціям, бо їх передають багато поколінь. Але після спостереження та аналізу, коли ви виявите, що що-небудь узгоджується з розумом і сприятливе для блага і користі для всіх і всіх, тоді прийміть це і доживайте до цього
Подібно до того, як скарби виявляються від землі, так і чеснота з’являється від добрих справ, а мудрість - від чистого і мирного розуму. Щоб безпечно ходити по лабіринту людського життя, потрібне світло мудрості та настанова чесноти.
Мудреці вигадували промову своєю думкою, просіюючи її, як зерно просівають через сито.
Чесноти, як і Музи, завжди бачать у групах. Хороший принцип ніколи не був знайдений самотнім у жодній грудях.
Цитати Будди про Камму та Ніббану, скандуючи та відео
Хтось, хто сідав у транспортний засіб Бодхісатви, повинен вирішити, що “я повинен привести всіх істот до нірвани, в ту область нірвани, яка нічого не залишає позаду”. Що це за царство нірвани, яке нічого не залишає позаду?
Цитати Будди про зміни, невдачі та страждання
Ніщо не є назавжди, крім змін.
Немає вогню, як пристрасті, немає акули, як ненависть, немає сітки, як дурість, немає потоку, як жадібності.
Як раніше, так і зараз, я лише описую страждання, і припинення страждань.
Той, хто може вгамувати свій гнів, як тільки він з’явиться, як своєчасний антидот перевірить отруйну змію, яка так швидко поширюється, - такий монах відмовляється тут і далі, як змія скидає свою зношену шкіру.
Нехай усі, хто має життя, будуть визволені від страждань.
Легко бачити недоліки інших, але важко бачити власні недоліки. Один показує недоліки інших, як плітка, війна на вітрі, але одна приховує власні помилки, як хитрий гравець приховує свої кубики.
Будда цитує страх
Ті, хто приєднався до поняття «я є» і до поглядів, блукають світом, що ображає людей.
Немає нічого страшнішого, ніж звичка сумніватися. Сумнів розділяє людей. Це отрута, яка розпадає дружби і розриває приємні відносини. Це шип, який дратує і шкодить; це меч, який вбиває.Чоловіки, загнані спрагою, бігають, як запряжений заєць; нехай, отже, вибаглива спрага, прагнучи до себе безстрашності.
Коли людина відчуває неприязнь до зла, коли людина відчуває спокій, людина отримує задоволення слухати добрі вчення; коли хтось має ці почуття і цінує їх, людина позбавлена страху.
Щойно ми відчуваємо гнів, ми вже перестали прагнути до правди і почали прагнути до себе.
Будда цитує гнів і ревнощі
Ви не будете покарані за свій гнів, ви будете покарані своїм гнівом.
Носіть своє его як вільний одяг.
Деякі не розуміють, що ми повинні померти, але ті, хто усвідомлює це, вирішують свої сварки.
Всі тремтять від насильства; всі бояться смерті. Поставивши себе на місце іншого, не слід вбивати, ані вбивати іншого.
Я не суперечу зі світом; швидше, це світ, який суперечить зі мною.
Вони звинувачують тих, хто мовчить, звинувачують тих, хто багато говорить, звинувачують тих, хто говорить в міру. На світі немає жодного, хто не звинувачується.
Ті, хто чіпляється за сприйняття та погляди, блукають світом, що ображає людей.
Хто не спалахне на того, хто сердиться, той виграє битву, яку важко перемогти.
Гнів ніколи не зникне, поки думки обурення плекаються в думці. Гнів зникне, як тільки думки про обурення забудуться.
Не перебільшуйте отримане, а також не заздрять іншим. Хто заздрить іншим, той не отримує душевного спокою.
Будда цитує успіх, терпіння та силу
Ні вогонь, ні вітер, ні народження, ні смерть не можуть стерти наших добрих справ.
Якщо ви знайдете мудрого критика, щоб вказати на ваші недоліки, дотримуйтесь його, як би ви поводилися з прихованим скарбом.
Як слон на полі бою витримує стріли, вистрілені з луків навколо, навіть якщо я терпітиму зловживання.
Похвала і звинувачення, прибуток і втрата, задоволення і смуток приходять і йдуть, як вітер. Щоб бути щасливим, відпочивайте як гігантське дерево посеред усіх них.
В окремості лежить найбільша біда у світі; у співчутті лежить справжня сила світу.
Будьте світильником для себе. Будьте своїм притулком. Не шукайте іншого. Всі речі повинні пройти. Прагніть старанно. Не здавайся.
Краще жити одним днем, бачачи підйом і падіння речей, ніж жити сто років, не бачачи ніколи підйом і падіння речей.
Якщо ви не зміните напрямок, ви можете опинитися там, куди ви прямуєте.
Будда цитує здоров’я
Здоров’я - це найбільший дар, задоволення - найбільше багатство, вірність - найкращі стосунки. Будда
Дотримуватись міцного здоров’я організму - це обов’язок … інакше ми не зможемо зберегти розум сильним і ясним.
Без здоров’я життя не є життя; це лише стан туги і страждань - образ смерті.
Секрет здоров’я як для розуму, так і для тіла - не сумувати за минулим, не турбуватися про майбутнє, не передбачати майбутнє, а жити теперішнім моментом мудро і щиро. Будда цитує правду
Будда цитує правду
Ті, хто не зміг працювати над правдою, пропустили мету життя.
Навчіть цю потрійну правду для всіх: Щедре серце, добра мова і життя служби та співчуття - це те, що оновлює людство.
Є дві помилки, які можна зробити на шляху до істини … не йдучи повністю і не починаючи.
Заспокійливі кажуть, що те, що добре говорити, найкраще; по-друге, що слід сказати, що правильно, а не неправедно; по-третє, що приємно, а не приємно; по-четверте, що правда, а не хибно.
Перемагайте гнівного, не гніваючись; підкорити нечестивих добротою; перемагають скупих щедрою, а брехуна, говорячи правду.
Три речі не можна довго приховувати: сонце, місяць і правда.
Частина 4. Цитати про Будду
Якщо ви використовуєте свій розум, щоб шукати Будду, ви не побачите Будду. Бодхідхарма
А Будда - людина, яка вільна: без планів, без турбот. Бодхідхарма
Поки ви шукаєте Будду десь в іншому місці, ви ніколи не побачите, що ваш власний розум - це Будда. Бодхідхарма
Будда означає усвідомлення, усвідомлення тіла та розуму, що запобігає появі зла в будь-якому. Бодхідхарма
Будди не практикують дурниць. Бодхідхарма
Будда - це той, хто знаходить свободу в удачі і поганому. Бодхідхарма
Будди вільно рухаються через народження і смерть, з’являючись і зникаючи за бажанням. Бодхідхарма
Але заблуджені люди не розуміють, що їх власний розум - це Будда. Вони продовжують шукати зовні. Бодхідхарма
Щоб знайти Будду, все, що вам потрібно зробити, - це побачити свою природу. Бодхідхарма
Ніхто не може змусити нас перетворити свій розум, навіть Будда. Ми повинні це зробити добровільно. Тому Будда заявив: “Ти власний господар”. Далай-лама
Колір гір - тіло Будди; звук проточної води - його чудова мова. Догенвін Будда та всі розумні істоти - це не що інше, як вираз одного розуму. Більше нічого немає. Хуан По
Несподівано прокинутися до того, що ваш власний Розум - це Будда, що нічого не можна досягти або виконати одну дію. Це Вищий Шлях. Хуан По
Слова Будди пропонують цю істину: Ненависть ніколи не припиняється ненавистю, а любов’ю зцілюється сама. Джек Корнфілд
Поважайте Будду та богів, не розраховуючи на їхню допомогу. Міямото Мусаші
Навіть Будда не хоче, щоб за ним хтось ішов. Навіть найбільші майстри не можуть дати тобі жодної заповіді. Вони бачать вас так унікально, вони бачать вашу свободу бути такою унікальною для вас. Ошо
Просто дві дрібниці: медитація та відпустка. Запам’ятайте ці два ключові слова: медитація та здача. Медитація візьме вас за собою, а здача введе вас у ціле. І це вся релігія. У цих двох словах Будда згустив всю суть релігії. Ошо
В Бога немає потреби! Якщо ви хочете медитувати, можете медитувати без Бога. Будда медитував без Бога; він не вірив у Бога. Ошо
Будда - це Будда, Кришна - це Кришна, а ти - це ти. Ошо
Він навчав чесноті, уважності та мудрості. Це три стовпи буддійської практики, а також джерела повсякденного благополуччя, психологічного зростання та духовної реалізації. Рік Гансон
Якщо ви не можете поклонитися Будді, ви не можете бути Буддою. Це зарозумілість. Шунрю Сузукі
Будда каже, що існує два види страждань: такий, який призводить до більших страждань, і такий, що приносить кінець стражданням. Террі Темпест Вільямс
Ви повинні мати впевненість у тому, що у вас є здатність стати Буддою, здатність до трансформації та зцілення. Thich Nhat Hanh
Частина 5. Буддизм та цитати Дзен
Людина страждає лише тому, що сприймає серйозно те, що боги зробили для розваги. Алан Вотс
Єдине, що в кінцевому підсумку реально стосується вашої подорожі - це крок, який ви робите в цей момент. Це все, що коли-небудь є. Алан Воттс
Все в помірності, включаючи помірність. Буддійська приказка
Навчитися відпускати слід навчитися, перш ніж навчитися отримувати. Життя слід чіпати, а не задушувати. Ви повинні розслабитися, нехай це трапляється часом, а інші рухаються вперед. Рей Бредбері
Навіть якщо речі не розгортаються так, як ви очікували, не переживайте і не відмовляйтесь. Той, хто продовжує просуватися, виграє врешті-решт. Дайсаку Ікеда
Якщо ми навчимось відкривати своє серце, будь-хто, включаючи людей, які нас змушують з розуму, може бути нашим учителем. Pema Chödrön
Поінформованість є найбільшим агентом змін. Хуан По
Дзен не має бізнесу з ідеями. Сузукі Роші
Розуміти все - це все пробачити. Ошо
Ми не йдемо по колах, ми йдемо вгору. Шлях - спіраль; ми вже піднялися на багато східців. Герман Гессен
Секрет буддизму полягає у тому, щоб зняти всі ідеї, усі поняття, щоб правда мала шанс проникнути, розкрити себе. Thich Nhat Han
Якщо ви хочете змінити світ, почніть з наступної людини, яка приходить до вас у потребі. Маезумі Роші
Ми тут для пробудження від нашої ілюзії відокремленості. Мартін Лютер Кінг-молодший
Коли ви щось робите, ви повинні повністю вигоріти, як добрий багаття, не залишаючи ніяких слідів. Екхарт Толле
Де б ви не були, будьте там цілком. Екхарт Толле
Тільки рука, яка стирає, може написати справжню річ. Майстер Екхарт
Ставтесь до кожної миті як до останньої. Це не підготовка до чогось іншого. Шунрю Сузукі
Частина 6. Подібні автори до Будди про любов, мир, мудрість та щастя
Thich Nhat Hanh
Відпущення дає нам свободу, а свобода - єдина умова щастя. Якщо в нашому серці ми все-таки чіпляємося за що-небудь - гнів, тривогу чи майно - ми не можемо бути вільними. Thich Nhat Hanh
Якщо у своєму повсякденному житті ми можемо посміхнутися, якщо ми зможемо бути миролюбними та щасливими, не тільки ми, але й усі отримаємо від цього користь. Це найосновніший вид миротворчої роботи. Thich Nhat Hanh
Можна щасливо жити тут і зараз. Настільки багато умов щастя є - більш ніж достатньо, щоб ви були щасливі зараз. Вам не потрібно бігти в майбутнє, щоб отримати більше. Thich Nhat Hanh
Бодхідхарма
Усі знають шлях; мало хто насправді це ходить. Бодхідхарма
Здатність розуму безмежна, а його прояви невичерпні. Бачити форми очима, чути звуки вухами, запах носом, смакувати аромати язиком, кожен рух чи стан - це все, що ви думаєте. Бодхідхарма
Шукати - це страждати. Не шукати нічого - це блаженство. Бодхідхарма
Конфуцій
Наша найбільша слава полягає не в тому, щоб ніколи не падати, а в підйомі кожного разу, коли ми падаємо. Конфуцій
Не важливо, наскільки повільно ти йдеш, поки ти не зупиняєшся. Конфуцій
Тільки наймудріші та найрозумніші чоловіки ніколи не змінюються. КонфуційДалай-лама Будьте ласкаві, коли це можливо. Це завжди можливо. Далай-лама
Пам’ятайте, що найкращі стосунки - це ті, в яких ваша любов один до одного перевищує вашу потребу один до одного. Далай-лама
Моя релігія дуже проста. Моя релігія - доброта. Далай-лама
Лао-цзи
Природа не поспішає, все ж все зроблено. Лао-цзи
Здоров’я - найбільше володіння. Задоволення - найбільший скарб. Впевненість - найбільший друг. Небуття - найбільша радість. Лао-цзи
Оволодіння іншими - це сила. Оволодіння собою - це справжня сила. Лао-цзи
Платон
Мудреці розмовляють, бо їм є що сказати; дурні, бо вони повинні щось сказати. Платон
Ми можемо легко пробачити дитину, яка боїться темряви; справжня трагедія життя - це коли люди бояться світла. Платон
Ви можете дізнатися більше про людину за годину гри, ніж за рік розмови. Платон
Арістотель
Пізнання себе - це початок усієї мудрості. Арістотель
Щастя залежить від нас самих. Арістотель
Виховувати розум без освіти серця - це зовсім не освіта. Арістотель
Джидду Кріснамурті
Це не мір здоров’я, щоб добре адаптуватися до глибоко хворого суспільства. Джидду Кріснамурті
Якщо ви починаєте розуміти, що ви є, не намагаючись змінити, то те, що ви переживаєте, перетворюється. Джидду Крішнамурті
Традиція стає нашою безпекою, і коли розум захищений, він занепадає. Джидду Кріснамурті
Сократ
Справжнє знання існує в тому, щоб знати, що ти нічого не знаєш. Сократ
Він найбагатший, хто задовольняється найменшим, бо зміст - це багатство природи. Сократ
Освіта - це розпал полум’я, а не наповнення посудини. Сократ
104) Classical Urdu- کلاسیکی اردو
104) کلاسیکی اردو- کلاسیکی اردو
سے اچھی خبریں مفت آن لائن تربیتی تربیت سے آخری دن کے طور پر کشمارنا نببانہ بھومی پاگوڈا - آٹرنل بلس پر پابندی لگائیں تجزیاتی انسائٹ نیٹ - بڈھا کے اپنے الفاظ میں 111 کلاسیکی زبان میں مفت آن لائن ٹپیاکا لاء ریسرچ اینڈ پریکٹس یونیورسٹی کے ذریعے http://sarvajan.ambedkar.org
درد ایک تحفہ ہے اس سے بچنے کے بجائے ، اس کو گلے لگانا سیکھیں۔ بغیر درد کے ، کوئی ترقی نہیں ہے
لمحہ شروع ہوتا ہے آپ کا انتخاب نہیں کسی اور کی اجازت دینے کے ل شخص یا واقعہ اپنے جذبات پر قابو پانے کے ل
ہم کبھی نہیں کرسکتے ہیں امن حاصل کریں بیرونی دنیا میں جب تک کہ ہم صلح نہ کریں خود
https://wisdomquotes.com/buddha-quotes/
150 بدھ کے حوالے جو آپ کو وائزر بنائیں گے (تیز)
جس کا دماغ خواہشات سے پُر نہ ہو اس کے لئے کوئی خوف نہیں ہے۔
اپنی نجات کا کام کریں۔ دوسروں پر انحصار نہ کریں۔
اگر کچھ کرنے کے قابل ہے تو ، اسے پورے دل سے کریں۔ بدھ
آدمی کو عقلمند نہیں کہا جاتا کیوں کہ وہ بات کرتا ہے اور دوبارہ بات کرتا ہے۔ لیکن اگر وہ پر امن ، محبت کرنے والا اور نڈر ہے تو پھر وہ سچائی کے ساتھ عقلمند کہلاتا ہے۔
اپنے نفس کے علاوہ کسی میں بھی حرمت کی تلاش نہ کرو۔
ہمارے سوا کسی نے نہیں بچایا۔ کوئی نہیں کرسکتا ہے اور کوئی نہیں کرسکتا ہے۔ ہمیں خود ہی راستے پر چلنا چاہئے۔
خالص بے لوث زندگی گزارنے کے ل one ، کثرت کے بیچ کسی کو اپنی ذات کی حیثیت سے کچھ بھی نہیں گننا چاہئے۔
ہم جو کچھ بھی ہیں ہم اس کے نتیجے میں ہیں جو ہم نے سوچا ہے۔
اگر ہم دوسروں کی مدد کی ضرورت پر نگہداشت کرنے میں ناکام رہتے ہیں تو ، کون ہماری دیکھ بھال کرے گا؟
جو شخص حق پر عمل کرتا ہے وہ اس دنیا اور اس سے آگے خوش ہے۔
بہترین بدھ کے حوالے
دے دو ، خواہ آپ کے پاس تھوڑا سا ہی ہو۔
یہاں تک کہ موت کا خوف اس شخص سے نہیں ہونا چاہئے جو دانشمندی سے زندگی گزارے۔
آبپاشیوں کے چینل کے پانی؛ پھسلنے والے تیر سیدھے کردیتے ہیں۔ بڑھیا لکڑی موڑنے؛ عقلمند مالک خود۔
قطرہ بہ قطرہ پانی کا برتن بھرا ہوا ہے۔ اسی طرح ، عقلمند آدمی ، اسے تھوڑا تھوڑا جمع کرکے اپنے آپ کو بھلائی سے بھر دیتا ہے۔
سب سے بڑا تحفہ لوگوں کو بیداری کے ساتھ بیدار کرنا ، اسے بانٹنا ہے۔ یہ سب سے بڑا ہونا ہے۔
اگر آپ جانتے ہو کہ میں دینے کی طاقت کے بارے میں کیا جانتا ہوں تو ، آپ کسی ایک کھانے کو کسی طرح بانٹ دیئے بغیر گزرنے نہیں دیتے۔
تکلیف کی جڑ منسلک ہے۔
ناراض آدمی کو محبت سے خاموش کرو۔ بیمار طبع انسان کو مہربانی سے خاموش کرو۔ فراخ دلی سے غلطی پر خاموشی اختیار کریں۔ جھوٹے کو سچائی سے خاموش کرو۔
رائے کے حامل لوگ صرف ایک دوسرے کو پریشان کرتے رہتے ہیں۔
جس طرح ٹھوس چٹان ہوا سے ہلتی ہے ، اسی طرح عقلمند بھی تعریف یا الزام تراشی سے متزلزل ہیں۔
آپ خود جدوجہد کریں۔ بدھ صرف راستہ کی نشاندہی کرتے ہیں۔
کوئی بھی چیز آپ کو اتنا نقصان نہیں پہنچا سکتی جتنا آپ کے اپنے خیالات کی حمایت کی گئی ہے۔
غور کریں… تاخیر نہ کریں ، ایسا نہ ہو کہ آپ کو بعد میں پچھتاوا ہو۔
ایک ہزار کھوکھلے الفاظ سے بہتر ، ایک ایسا لفظ ہے جو امن لاتا ہے۔
افہام و تفہیم ، اچھے الفاظ میں دل کی لکڑ ہے۔
برائی کو ترک کرنا ، اچھ theی کاشت کرنا ، ذہن کو پاکیزہ کرنا: یہ بدھاؤں کی تعلیم ہے۔
مراقبہ اور خلوت میں خوشی۔ اپنے آپ کو تحریر کرو ، خوش رہو۔ آپ متلاشی ہیں۔
آج کیا کرنا چاہئے اتفاقی طور پر. کسے پتا؟ کل موت آتی ہے۔
آپ جو ہیں وہی ہے جو آپ رہے ہیں۔ اب آپ جو کریں گے وہی ہوگا۔
اگر آپ بولنے کی تجویز دیتے ہیں تو ہمیشہ اپنے آپ سے پوچھیں ، کیا یہ سچ ہے ، کیا یہ ضروری ہے ، کیا یہ مہربان ہے؟
اگر آپ کو روحانی راہ پر آپ کا تعاون کرنے کے لئے کوئی نہیں ملتا ہے تو ، تنہا چلیں۔
حصہ 2. بدھ کی قیمتیں جو ہیں… متاثر کن بدھ کی قیمتیں
رک جاؤ ، رک جاؤ۔ مت بولو. حتمی حقیقت سوچنا بھی نہیں ہے۔
ہم وہی ہیں جو ہم سوچتے ہیں۔ وہ سب جو ہم اپنے خیالات کے ساتھ پیدا ہوتے ہیں۔ اپنے خیالات سے ، ہم دنیا بناتے ہیں۔
جس طرح عظیم سمندر کا ایک ذائقہ ہے ، نمک کا ذائقہ ، اسی طرح اس تعلیم و ضبط کا ایک ذائقہ ہے ، آزادی کا ذائقہ۔
وہ جس میں اب تڑپ اور پیاس کا وجود نہیں جو مستقل بن جاتا ہے۔ آپ کس طرح جاگ اٹھے ، ٹریک لیس ، اور لا محدود حد سے باخبر رہ سکتے ہیں۔
برداشت ایک سب سے مشکل مضامین میں سے ایک ہے ، لیکن یہ وہی ہے جو برداشت کرتا ہے کہ آخری فتح آتی ہے۔
جاگنے والوں کے لئے رات لمبی ہے۔ جو تھکا ہوا ہے اس کے لئے ایک میل لمبا ہے۔ ان احمقوں کی زندگی طویل ہے جو حقیقی شریعت کو نہیں جانتے ہیں۔
آسمانی دنیا میں جو بھی قیمتی زیور ہے ، اس کے مقابلہ میں جاگ اٹھنے والا کوئی چیز نہیں ہے۔
ہماری زندگی ہمارے دماغ کی شکل اختیار کرتی ہے۔ ہم جو سوچتے ہیں وہ بن جاتے ہیں۔ خوشی سائے کی طرح ایک خالص سوچ کی پیروی کرتی ہے جو کبھی نہیں چھوڑتی ہے۔
عمدہ پھول کی طرح ، دیکھنے میں خوبصورت لیکن خوشبو کے بغیر ، اچھے الفاظ ایسے آدمی میں بے نتیجہ ہیں جو ان کے مطابق کام نہیں کرتا ہے۔
ہمارے ابدی نظریات بھی اتنے ہی قیمتی ہیں جتنا کہ ایک چھوٹی جس نے اپنے خول سے اپنا راستہ نہیں توڑا ہے وہ بیرونی دنیا کی شکل اختیار کرسکتا ہے۔
ایک خیال جس کو تیار کیا جاتا ہے اور اس کو عملی جامہ پہنایا جاتا ہے اس خیال سے زیادہ اہم ہوتا ہے جو صرف ایک خیال کے طور پر موجود ہوتا ہے۔
اگرچہ آپ بہت سارے مقدس الفاظ پڑھتے ہیں ، لیکن آپ بہت سارے الفاظ بولتے ہیں ، اگر آپ ان پر عمل نہیں کرتے ہیں تو وہ آپ کا کیا فائدہ کریں گے؟
مختصر بدھ کے حوالے
ملحق مصائب کا باعث بنتا ہے۔
سبھی انسانوں کے خوش دماغ ہوں۔
میں معجزہ ہوں۔
ایک جگ ایک قطرہ قطرہ بھرتا ہے۔ ہر انسان اپنی صحت یا بیماری کا مصنف ہے۔ تیز دھار چاقو کی طرح زبان… بغیر خون کھینچے مار ڈالتا ہے۔ راستہ آسمان میں نہیں ہے۔ راستہ دل میں ہے۔
حصہ 3۔ زندگی ، خاندان اور دوستی کے بارے میں بدھ کے حوالے
ہر عمل کو پوری طرح زندہ رکھیں ، گویا یہ آپ کی آخری بات ہے۔ شریر کی طرف سے فضیلت پر ظلم کیا جاتا ہے اس سے کہ وہ نیکی کو پسند کرتا ہے۔ کچھ بھی کبھی بھی تنہا نہیں ہوتا ہے۔ ہر چیز ہر چیز سے متعلق ہے۔ پاکیزگی یا نجاست کا انحصار خود اپنے آپ پر ہے۔ کوئی دوسرے کو پاک نہیں کرسکتا۔ ماں اور باپ کی تائید کرنا ، بیوی اور بچے کی پرورش کرنا اور عام معاش کا حصول۔ یہ اچھی قسمت ہے۔ ایک لمحہ ایک دن بدل سکتا ہے ، ایک دن زندگی بدل سکتا ہے اور ایک زندگی ہی دنیا کو بدل سکتی ہے۔ وہ جو جانتی ہے کہ زندگی بہتی ہے ، اسے کوئی لباس اور آنسو محسوس نہیں ہوتا ہے ، اسے کوئی اصلاح یا مرمت کی ضرورت نہیں ہے۔ ایک درندہ صفت اور شریر دوست سے جنگلی جانور سے زیادہ خوف آتا ہے۔ ایک جنگلی جانور آپ کے جسم کو زخمی کرسکتا ہے ، لیکن ایک شریر دوست آپ کے دماغ کو زخمی کردے گا۔ جو بھی الفاظ ہم بولتے ہیں ان کا انتخاب لوگوں کے لئے احتیاط کے ساتھ کرنا چاہئے وہ انہیں سنیں گے اور اچھے یا بیمار ہونے کی وجہ سے ان سے متاثر ہوں گے۔ بے کار ہونا موت کا ایک مختصر راستہ ہے اور مستعد رہنا ایک زندگی کا راستہ ہے۔ بے وقوف لوگ بیکار ہیں ، عقلمند لوگ محنتی ہیں۔ اگر کسی سالک کو کوئی ایسا ساتھی نہ ملے جو بہتر یا برابر ہو تو وہ عزم کے ساتھ تنہائی کا راستہ اپنائے۔ اگر ہم ایک ہی پھول کا معجزہ واضح طور پر دیکھ سکتے ہیں تو ، ہماری پوری زندگی بدل جائے گی۔
بدھ کے حوالے سے محبت اور شکر گزار
سچی محبت افہام و تفہیم سے پیدا ہوتی ہے۔ پوری دنیا کی طرف بے حد محبت کو پھیریں۔ آپ ، خود ، ساری کائنات میں جتنا بھی کوئی بھی ، آپ اپنے پیار اور پیار کے مستحق ہیں۔ خواہش محبت کی طرح ہے ، تاخیر اور حریف دونوں سے بے چین۔ محبت کسی کی باطنی روح کا تحفہ دوسرے کو ہوتا ہے تاکہ دونوں مکمل ہوسکیں۔ سب مخلوقات کے ل all خیالات کو آپ کے لئے رہنے دیں۔ ہم محبت کے ساتھ ذہنی آزادی کی ترقی اور ترقی کریں گے ، اسے اپنی گاڑی بنائیں گے ، اسے اپنی بنیاد بنائیں گے ، اسے مستحکم کریں گے ، اس میں خود کو ورزش کریں گے اور اسے مکمل طور پر کامل بنائیں گے۔ نفرت کسی بھی وقت نفرت سے باز نہیں آتی۔ نفرت محبت سے ختم ہوتی ہے۔ یہ ایک ناقابل تلافی قانون ہے۔ جو 50 لوگوں سے پیار کرتا ہے اس کی 50 پریشانی ہوتی ہے۔ جو کسی سے محبت نہیں کرتا اسے کوئی پریشانی نہیں ہوتی۔ مہربانی ، رعایت نہیں بلکہ فطری طرز زندگی بننا چاہئے۔ صرف پیارے تقریر کریں ، تقریر جس کا خیرمقدم کیا جائے۔ تقریر ، جب یہ دوسروں کو کوئی برائی نہیں پہنچاتی ، تو خوشگوار بات ہوتی ہے۔ ایک ایسا شخص نہیں کہا جاتا جو جانداروں کو نقصان پہنچائے۔ جانداروں کو تکلیف نہ پہنچانے سے انسان کو رئیس کہا جاتا ہے۔ گہرائی سے سیکھا اور ہنر مند ہونا ، اچھی طرح سے تربیت یافتہ ہونا اور اچھے بولے ہوئے الفاظ استعمال کرنا: یہ خوش قسمتی ہے۔ جس طرح ایک ماں اپنے اکلوتے بچے کو اپنی زندگی سے بچائے گی ، اسی طرح کسی کو بھی تمام مخلوقات کے ساتھ بے حد محبت پیدا کرنا چاہئے۔ جس میں زندہ انسانوں کے لئے ہمدردی نہیں ہے: اسے آؤٹ فاسٹ کے نام سے جانئے۔ آئیے ہم اٹھ کھڑے ہوں اور شکر گزار ہوں ، کیوں کہ اگر ہم آج بہت کچھ نہیں سیکھتے ، کم سے کم ہم نے تھوڑا سیکھا ، اور اگر ہم تھوڑا نہیں سیکھتے تو کم از کم ہم بیمار نہیں ہوتے ، اور اگر ہم بیمار ہوجاتے ہیں۔ ، کم سے کم ہم مر نہیں گئے؛ لہذا ، ہم سب کا مشکور ہوں۔
مہاتما اور خود پر مہارت حاصل کرنے والے بدھ کے حوالے وہ قابل ہے جو سوچتا ہے کہ وہ قابل ہے۔ ٹویٹ کرنے کے لئے کلک کریں
یہ انسان کا اپنا دماغ ہے ، نہ کہ اس کا دشمن یا دشمن ، جو اسے برے طریقوں پر راغب کرتا ہے۔
غفلت میں خوشی! اپنے خیالات کی حفاظت کرو!
ہر چیز ذہن پر مبنی ہوتی ہے ، ذہن سے چلتی ہے ، ذہن کے ذریعہ تیار کی جاتی ہے۔ اگر آپ آلودہ دماغ کے ساتھ بات کرتے ہیں اور عمل کرتے ہیں تو ، تکلیف آپ کے پیچھے ہوگی ، کیونکہ آکسکارٹ کے پہیے بیل کے نقش قدم پر چلتے ہیں۔
غیر منضبط ذہن کی حیثیت سے اتنی نافرمان کوئی چیز نہیں ہے ، اور یہاں تک کہ نظم و ضبط ذہن کی مانند اتنا فرمانبردار کوئی نہیں ہے۔
خوش بختی کی قسمتوں سے عدم دماغ ، غم سے آزاد ، بدنامیوں سے پاک ، خوف سے آزاد - یہ سب سے بڑی نعمت ہے۔
دریاؤں اور درانی دریاؤں سے جانئے: چھوٹے چھوٹے چینلوں میں وہ شور مچاتا ہے ، خاموش خاموش۔ جو بھی نہیں ہے وہ شور مچاتا ہے۔ جو کچھ بھرا ہوا ہے وہ خاموش ہے۔
آپ متلاشی ہیں۔ اپنے ہاتھوں اور پیروں ، اپنے الفاظ اور اپنے خیالات میں مہارت حاصل کریں۔
انہیں دیکھو ، ان کے اپنے معنی میں بھڑکتے ہو ، جیسے کسی سوکھے ندی کے تالابوں میں مچھلی۔ اور یہ دیکھ کر ، میرے بغیر زندہ رہو ، بننے کی کیفیت سے منسلک نہ ہو۔
‘جیسا کہ میں ہوں ، یہ بھی ہیں۔ جیسا کہ یہ ہیں ، میں بھی ہوں۔ ’اپنے آپ کو متوازی بنانا ، نہ تو مارنا اور نہ ہی دوسروں کو مارنے کے ل.۔
تمام تجربات ذہن سے پہلے ہوتے ہیں ، ذہن کو اپنا مالک بناتے ہیں ، ذہن کے ذریعے۔
اچھی صحت سے لطف اندوز ہونے کے ل، ، کسی کے کنبے میں سچی خوشی لانے کے ل all ، سب کو سکون پہنچانے کے ل one ، پہلے کسی کو اپنے نفس کو نظم و ضبط اور قابو رکھنا چاہئے۔ اگر انسان اپنے ذہن پر قابو پا سکتا ہے تو وہ بیداری کے ساتھ بیداری کا راستہ تلاش کرسکتا ہے ، اور تمام حکمت اور فضیلت اس کے پاس فطری طور پر آجائے گی۔
تمام غلط کام ذہن کی وجہ سے پیدا ہوتے ہیں۔ اگر ذہن تبدیل ہوجائے تو کیا غلط کام باقی رہ سکتے ہیں؟افراتفری تمام مخلوط چیزوں میں موروثی ہے۔ تندہی کے ساتھ جدوجہد کریں۔
آج ہم جو کل ہیں وہ ہمارے کل کے خیالات سے آتے ہیں ، اور ہمارے موجودہ خیالات کل کی ہماری زندگی کی تعمیر کرتے ہیں: ہماری زندگی ہمارے ذہن کی تخلیق ہے۔
جس نے خود فتح حاصل کی وہ اس سے کہیں زیادہ بڑا ہیرو ہے جس نے ہزار مرتبہ ہزار مردوں کو شکست دی ہے۔
ظاہری ذہانت اس وقت بلند ہوتی ہے جب فکری ذہن اپنی حد کو پہنچ جاتا ہے اور اگر چیزوں کو ان کی حقیقی اور ضروری فطرت میں سمجھنا ہے تو ، اس کے افکار کو معرفت کی کچھ اعلی فیکلٹی کی اپیل کے ذریعے عبور کرنا چاہئے۔
میں غلطی ڈھونڈنے کے لئے کسی اور کے باؤل ارادے پر نظر نہیں ڈالوں گا: مشاہدہ کرنے کی تربیت۔
بیرونی دنیا صرف ذہن کی سرگرمیوں کا ہی ایک مظہر ہے ، اور ذہن اسے اپنی بیرونی دنیا کی حیثیت سے محض اپنی امتیازی سلوک اور غلط استدلال کی وجہ سے پکڑ لیتا ہے۔ شاگرد کو چاہئے کہ وہ چیزوں کو سچائی سے دیکھنے کی عادت میں آجائے۔
دماغ تمام ذہنی حالتوں سے پہلے ہے۔ دماغ ان کا سردار ہے۔ وہ سب دماغی ہیں
اگر ایک خالص ذہن کے ساتھ کوئی شخص بولتا ہے یا کام کرتا ہے تو خوشی اس کے پیچھے چلتی ہے جیسے کبھی نہ چھوڑنے والا سایہ۔
مہاتما اور خود پر مہارت حاصل کرنے والے بدھ کے حوالے
وہ قابل ہے جو سوچتا ہے کہ وہ قابل ہے۔ یہ انسان کا اپنا دماغ ہے ، نہ کہ اس کا دشمن یا دشمن ، جو اسے برے طریقوں پر راغب کرتا ہے۔ غفلت میں خوشی! اپنے خیالات کی حفاظت کرو! ہر چیز ذہن پر مبنی ہوتی ہے ، ذہن سے چلتی ہے ، ذہن کے ذریعہ تیار کی جاتی ہے۔ اگر آپ آلودہ دماغ کے ساتھ بات کرتے ہیں اور عمل کرتے ہیں تو ، تکلیف آپ کے پیچھے ہوگی ، کیونکہ آکسکارٹ کے پہیے بیل کے نقش قدم پر چلتے ہیں۔ غیر منضبط ذہن کی حیثیت سے اتنی نافرمان کوئی چیز نہیں ہے ، اور یہاں تک کہ نظم و ضبط ذہن کی مانند اتنا فرمانبردار کوئی نہیں ہے۔ خوش بختی کی قسمتوں سے عدم دماغ ، غم سے آزاد ، بدنامیوں سے پاک ، خوف سے آزاد - یہ سب سے بڑی نعمت ہے۔ دریاؤں اور درانی دریاؤں سے جانئے: چھوٹے چھوٹے چینلوں میں وہ شور مچاتا ہے ، خاموش خاموش۔ جو بھی نہیں ہے وہ شور مچاتا ہے۔ جو کچھ بھرا ہوا ہے وہ خاموش ہے۔ آپ متلاشی ہیں۔ اپنے ہاتھوں اور پیروں ، اپنے الفاظ اور اپنے خیالات میں مہارت حاصل کریں۔ انہیں دیکھو ، ان کے اپنے معنی میں بھڑکتے ہو ، جیسے کسی سوکھے ندی کے تالابوں میں مچھلی۔ اور یہ دیکھ کر ، میرے بغیر زندہ رہو ، بننے کی کیفیت سے منسلک نہ ہو۔ ‘جیسا کہ میں ہوں ، یہ بھی ہیں۔ جیسا کہ یہ ہیں ، میں بھی ہوں۔ ’اپنے آپ کو متوازی بنانا ، نہ تو مارنا اور نہ ہی دوسروں کو مارنے کے ل.۔ تمام تجربات ذہن سے پہلے ہوتے ہیں ، ذہن کو اپنا مالک بناتے ہیں ، ذہن کے ذریعے۔ اچھی صحت سے لطف اندوز ہونے کے ل، ، کسی کے کنبے میں سچی خوشی لانے کے ل all ، سب کو سکون پہنچانے کے ل one ، پہلے کسی کو اپنے نفس کو نظم و ضبط اور قابو رکھنا چاہئے۔ اگر انسان اپنے ذہن پر قابو پا سکتا ہے تو وہ روشن خیالی کا راستہ تلاش کرسکتا ہے ، اور تمام حکمت اور فضیلت اس کے پاس فطری طور پر آجائے گی۔ تمام غلط کام ذہن کی وجہ سے پیدا ہوتے ہیں۔ اگر ذہن تبدیل ہوجائے تو کیا غلط کام باقی رہ سکتے ہیں؟ آج ہم جو کل ہیں وہ ہمارے کل کے خیالات سے آتے ہیں ، اور ہمارے موجودہ خیالات کل کی ہماری زندگی کی تعمیر کرتے ہیں: ہماری زندگی ہمارے ذہن کی تخلیق ہے۔
جس نے خود فتح حاصل کی وہ اس سے کہیں زیادہ بڑا ہیرو ہے جس نے ہزار مرتبہ ہزار مردوں کو شکست دی ہے۔
ظاہری ذہانت اس وقت بلند ہوتی ہے جب فکری ذہن اپنی حد کو پہنچ جاتا ہے اور اگر چیزوں کو ان کی حقیقی اور ضروری فطرت میں سمجھنا ہے تو ، اس کے افکار کو معرفت کی کچھ اعلی فیکلٹی کی اپیل کے ذریعے عبور کرنا چاہئے۔
میں غلطی ڈھونڈنے کے لئے کسی اور کے باؤل ارادے پر نظر نہیں ڈالوں گا: مشاہدہ کرنے کی تربیت۔
بیرونی دنیا صرف ذہن کی سرگرمیوں کا ہی ایک مظہر ہے ، اور ذہن اسے اپنی بیرونی دنیا کی حیثیت سے محض اپنی امتیازی سلوک اور غلط استدلال کی وجہ سے پکڑ لیتا ہے۔ شاگرد کو چاہئے کہ وہ چیزوں کو سچائی سے دیکھنے کی عادت میں آجائے۔
دماغ تمام ذہنی حالتوں سے پہلے ہے۔ دماغ ان کا سردار ہے۔ وہ سب دماغی ہیں
اگر ایک خالص ذہن کے ساتھ کوئی شخص بولتا ہے یا کام کرتا ہے تو خوشی اس کے پیچھے چلتی ہے جیسے کبھی نہ چھوڑنے والا سایہ۔
خوشی اور خوشی کے ذریعے بدھ کے حوالے سے قیمتیں
خوشی کا کوئی راستہ نہیں ہے: خوشی ہی راستہ ہے۔
خوشی اس وقت آتی ہے جب آپ کے کام اور الفاظ اپنے اور دوسروں کے لئے فائدہ مند ہوں۔
بیدار ایک کے ساتھ ، جھانا کے ارادے سے ، جنگل میں خوشی ملنی چاہئے ، درخت کے دامن پر جھانا پر عمل کرنا چاہئے ، اپنا اطمینان حاصل کرنا چاہئے۔
ایک ہی موم بتی سے ہزاروں شمعیں روشن کی جاسکتی ہیں ، اور موم بتی کی زندگی مختصر نہیں ہوگی۔ خوشی شیئر ہونے سے کبھی کم نہیں ہوتی۔
یہ ان چیزوں کی فطرت میں ہے جو انسان میں پچھتاوے سے آزاد ہوتا ہے۔
نیک کام کرنے پر دل لگاؤ۔ اسے بار بار کرو ، اور آپ خوشی سے بھر جائیں گے۔
ماضی میں مت بسر کریں ، مستقبل کا خواب نہ دیکھیں ، موجودہ لمحے پر ذہن کو مرتکز کریں۔ یہ بھی ملاحظہ کریں: حال میں زندگی گزارنے کے لئے 10 نکات
اگر کوئی فرد نیک کام کرے تو اسے بار بار کرنا چاہئے۔ وہ اس میں خوشی پائے ، کیونکہ بھلائی جمع ہے۔
ہم اپنے خیالات سے تشکیل اور ڈھال جاتے ہیں۔ وہ لوگ جن کے دماغ بے لوث خیالات کی شکل اختیار کرتے ہیں وہ بولتے یا عمل کرتے وقت خوشی دیتے ہیں۔ خوشی ان کی پیروی سائے کی طرح کرتی ہے جو انھیں کبھی نہیں چھوڑتی ہے۔
مدارج اور روحانیت پر بدھ کے حوالے سے قیمتیں
جس طرح موم بتی آگ کے بغیر نہیں جل سکتی ، اسی طرح مرد روحانی زندگی کے بغیر نہیں جی سکتے۔
زندگی کو گہرائی سے دیکھنا جیسا کہ اسی لمحے میں ہے ، مراقبہ استحکام اور آزادی میں رہتا ہے۔
مراقبہ حکمت لاتا ہے؛ ثالثی کی کمی جہالت کو چھوڑ دیتی ہے۔ اچھی طرح جانتے ہو کہ کون سی چیز آپ کو آگے لے جاتی ہے اور کس چیز نے آپ کو پیچھے چھوڑ دیا ہے ، اور اس راہ کا انتخاب کریں جو حکمت کی طرف جاتا ہے۔
جو بھی راہب اپنی سوچ اور غور و فکر کے ساتھ پیچھے رہتا ہے ، وہی اس کی آگہی کا جھکاو بن جاتا ہے۔
بشمول بدھ Onہ کے امن کے بارے میں حوالہ ، معافی اور جانے دینا
امن کے حصول کے لئے پوری طرح سے خود کو تربیت دیں۔
در حقیقت ، وہ بابا جو پوری طرح سے بجھا ہوا ہے ، ہر طرح سے آرام سے رہتا ہے۔ کوئی احساس خواہش اس کی پابند نہیں ہے جس کی آگ ٹھنڈی ہوچکی ہے اور ایندھن سے محروم ہے۔ تمام منسلکات منقطع کردیئے گئے ہیں ، دل کو درد سے دور کردیا گیا ہے۔ سکون ہے ، وہ بہت آسانی سے آرام کرتا ہے۔ ذہن کو امن کا راستہ مل گیا ہے۔
جو تنہا بیٹھتا ہے ، تنہا سوتا ہے ، اور تنہا چلتا ہے ، جو سخت ہے اور خود کو تنہا کرتا ہے ، اسے جنگل کی تنہائی میں خوشی ملے گی۔
جو چیز آپ کو دی جاتی ہے اس سے منہ پھیر نہ کرو ، اور نہ ہی دوسروں کو دیئے جانے والے چیز کی تکمیل کرو ، ایسا نہ ہو کہ آپ اپنی خاموشی کو پریشان کردیں۔
جو لوگ ناراض خیالات سے پاک ہیں انہیں یقینا سکون ملتا ہے۔
حکمت اور فضائل کے بارے میں بدھ کے حوالے سے قیمتیں
جو احمق جانتا ہے کہ وہ بے وقوف ہے وہ اتنا سمجھدار ہے۔
جو بھی پیدا ہونے کی نوعیت رکھتا ہے اس کی فطرت ہوتی ہے۔
اتحاد صرف ثنائی کے ذریعہ ہی ظاہر ہوسکتا ہے۔ اتحاد خود اور اتحاد کا نظریہ پہلے ہی دو ہے۔
اس دنیا کے بیچ میں مرد یا عورت کے لئے کیا مناسب سلوک ہے ، جہاں ہر شخص اپنے ملبے کے ٹکڑے سے چمٹا ہوا ہے؟ اس سیلاب میں ایک دوسرے کے گزرتے ہوئے لوگوں کے مابین مناسب سلام کیا ہے؟
اپنی دیکھ بھال کرتے وقت ، آپ دوسروں کی دیکھ بھال کرتے ہیں۔ دوسروں کی دیکھ بھال کرتے وقت ، آپ خود دیکھتے ہیں۔
کسی کو بھی دوسروں کے ساتھ غلطی نہ ہونے دیں۔ کسی کو بھی دوسروں کی غلطیاں اور کمیشن نظر نہ آنے دیں۔ لیکن کسی کو اپنی اپنی حرکتیں ، انجام اور کالعدم دیکھیں۔
حقیقی مالک حق ، نیکی اور تحمل ، عدم تشدد ، اعتدال پسندی اور پاکیزگی میں جیتا ہے۔
نہ لفظ اور نہ ہی کام میں مجرم۔ اعتدال کے ساتھ کھائیں۔ اپنے دل میں زندہ رہو۔ اعلی شعور کی تلاش. خود کو قانون کے مطابق عبور کرو۔ یہ بیدار کی آسان تعلیم ہے۔
زندگی باری باری کی طرح ہے ، اگر یہ بہت تنگ ہو تو یہ نہیں کھیلے گی ، اگر یہ بہت ڈھیلی ہو تو لٹک جاتی ہے ، تناؤ جو خوبصورت آواز پیدا کرتا ہے وہ وسط میں واقع ہے۔
کسی چیز پر صرف اس لئے یقین نہ کریں کہ آپ نے سنا ہے۔ کسی بھی چیز پر صرف اس لئے یقین نہ کریں کیونکہ یہ بہت سارے لوگوں کے ذریعہ بات اور افواہ ہے۔ کسی بھی چیز پر صرف اس لئے یقین نہ کریں کیونکہ یہ آپ کی دینی کتابوں میں لکھا ہوا پایا گیا ہے۔ محض اپنے اساتذہ اور بزرگوں کے اختیار پر کسی بھی چیز پر یقین نہ کریں۔ روایات پر یقین نہ کریں کیونکہ وہ کئی نسلوں کے حوالے ہیں۔ لیکن مشاہدے اور تجزیہ کے بعد ، جب آپ کو معلوم ہوگا کہ کوئی بھی چیز معقولیت سے متفق ہے اور ایک اور سب کے فائدے کے لئے موزوں ہے تو پھر اسے قبول کریں اور اسی پر قائم رہو۔
جس طرح زمین سے خزانوں کا پردہ چاک ہوتا ہے ، اسی طرح نیکیوں سے بھی فضیلت ظاہر ہوتی ہے ، اور حکمت خالص اور پرامن ذہن سے ظاہر ہوتی ہے۔ انسانی زندگی کے بھولبلییا سے محفوظ طریقے سے چلنے کے لئے ، کسی کو دانشمندی کی روشنی اور فضیلت کی رہنمائی کی ضرورت ہے۔
عقلمندوں نے اپنی سوچ کے ساتھ تقریر کی اور اسے اناج کے طور پر چھاننے کے ذریعے چھان لیا۔
مذاہب کی طرح خوبی ، ہمیشہ گروہوں میں دیکھا جاتا ہے۔ ایک اچھا اصول کسی بھی چھاتی میں کبھی تنہا نہیں پایا گیا تھا۔
بشمول بدھ آن کمما اور نبanaانا کے نعرے لگانے اور ویڈیوز
جو کوئی بودھی ستوا کی گاڑی میں نکلا ہے اسے فیصلہ کرنا چاہئے کہ ‘مجھے لازما. تمام مخلوقات کو نروان کی طرف لے جانا چاہئے ، نروان کے اس دائرے میں جانا ہے جس میں کچھ پیچھے نہیں ہے’۔ نروان کا یہ دائر؟ کیا ہے جس میں کچھ پیچھے نہیں رہتا ہے؟
بدلے کے بدھ کے حوالے ، حوالہ جات ، ناکامی اور مصائب
کچھ بھی نہیں ہمیشہ کے لئے تبدیلی کے۔
جذبہ کی طرح آگ نہیں ، نفرت کی طرح شارک نہیں ، حماقت جیسا کوئی جال نہیں ، لالچ جیسا کوئی سیلاب نہیں ہے۔
پہلے اور اب دونوں ہی ، یہ صرف وہ تکلیف ہے جس کی میں بیان کرتا ہوں ، اور مصائب کا خاتمہ۔
جو شخص اپنے قہر کو جیسے ہی پیدا ہوتا ہے اس پر قابو پاسکتا ہے ، جیسے بروقت تریاق سانپ کے زہر کی جانچ کرے گا جو اتنی جلدی پھیلتا ہے ، - ایسا راہب جس طرح سانپ نے اپنی خراب جلد کو بہا دیا ، اسی طرح یہاں اور اس سے آگے نکل جاتا ہے۔
زندگی کے سب کو تکالیف سے نجات مل سکے۔
دوسروں کے عیب دیکھنا آسان ہے ، لیکن اپنے غلطیوں کو دیکھنا مشکل ہے۔ ایک دوسروں کے عیب دکھاتا ہے جیسے چاف ہوا میں غائب ہوجاتا ہے ، لیکن کوئی شخص اپنے غلطیوں کو چھپا دیتا ہے جیسے ایک ہوشیار جواری اپنا ڈائس چھپا دیتا ہے۔
خوف سے بدھ کے حوالے
وہ لوگ جو ’میں ہوں‘ اور اس نظریے سے منسلک ہیں جو لوگوں کو ناراض کرتے ہوئے دنیا میں گھومتے ہیں۔
شک کی عادت سے زیادہ خوفناک کوئی اور چیز نہیں ہے۔ شک لوگوں کو الگ کرتا ہے۔ یہ ایک ایسا زہر ہے جو دوستی کو ختم کر دیتا ہے اور خوشگوار تعلقات کو توڑ دیتا ہے۔ یہ ایک کانٹا ہے جو پریشان اور تکلیف دیتا ہے۔ یہ تلوار ہے جو مارتی ہے۔
پیاس کے مارے چلنے والے آدمی ، بکھرے ہوئے خروں کی طرح بھاگتے ہیں۔ لہذا اپنے آپ کو بے ہوش کرنے کی کوشش کرتے ہوئے صداقت کو پیاس نکالیں۔
جب کسی کو برائی سے ناپسندیدگی کا احساس ہوتا ہے ، جب کسی کو سکون محسوس ہوتا ہے تو ، اچھی تعلیمات سننے میں شخص خوشی محسوس کرتا ہے۔ جب کسی کے پاس یہ جذبات ہوتے ہیں اور ان کی تعریف کرتے ہیں تو ، کوئی خوف و ہراس سے پاک ہوتا ہے۔
ہم ناراض ہونے کے لمحے ہم نے حق کے ل for جدوجہد پہلے ہی ترک کردی ہے ، اور اپنے لئے جدوجہد شروع کردی ہے۔
غص Quہ اور حسد پر بدھ کے حوالے
آپ کو اپنے غصے کی سزا نہیں دی جائے گی ، آپ کو اپنے غصے کی سزا دی جائے گی۔
اپنی انا کو ڈھیلے ڈھیلے کپڑوں کی طرح پہنیں۔
کچھ نہیں سمجھتے کہ ہمیں مرنا چاہئے ، لیکن جو لوگ اس کا احساس کرتے ہیں وہ اپنے جھگڑے طے کرتے ہیں۔
تمام تشدد پر کانپ رہے ہیں۔ سب موت سے ڈرتے ہیں۔ اپنے آپ کو دوسرے کی جگہ رکھنا ، کسی کو نہ مارنا چاہئے اور نہ ہی دوسرے کو مارنے کا سبب بننا چاہئے۔
میں دنیا سے متنازعہ نہیں ہوں۔ بلکہ یہ دنیا ہی ہے جو مجھ سے جھگڑا کرتی ہے۔
وہ خاموش رہنے والوں پر الزام لگاتے ہیں ، زیادہ بولنے والے کو مورد الزام ٹھہراتے ہیں ، اعتدال میں بولنے والوں پر الزام لگاتے ہیں۔ دنیا میں کوئی نہیں ہے جس پر الزام نہیں لگایا جاتا ہے۔
وہ لوگ جو خیالات اور نظریات سے چمٹے رہتے ہیں وہ لوگوں کو ناراض لوگوں سے گھومتے ہیں۔
جو شخص ناراض ہے کسی سے بھڑک نہیں پڑتا ہے وہ جیتنا مشکل جنگ جیتتا ہے۔
جب تک ناراضگی کے خیالات ذہن میں رکھے جائیں تو غصہ کبھی ختم نہیں ہوگا۔ ناراضگی کے خیالات کو بھول جانے کے ساتھ ہی غصہ ختم ہوجائے گا۔
جو آپ کو موصول ہوا ہے اس پر زیادتی نہ کریں اور نہ ہی دوسروں سے حسد کریں۔ جو دوسروں سے حسد کرتا ہے اسے ذہنی سکون حاصل نہیں ہوتا۔
کامیابی ، صبر اور طاقت کے بدھ کے حوالے
نہ ہی آگ ، ہوا ، نہ پیدائش اور موت ہی ہمارے نیک اعمال کو مٹا سکتا ہے۔
اگر آپ کو اپنی غلطیوں کی نشاندہی کرنے کے لئے کوئی عقلمند نقاد مل جائے تو ، اس کی پیروی کریں جیسا کہ آپ پوشیدہ خزانے کی راہنمائی کریں گے۔
جس طرح میدان جنگ میں ایک ہاتھی تیروں کے چاروں طرف سے تیروں کا مقابلہ کرتا ہے اسی طرح مجھے بھی زیادتی برداشت کرنی ہوگی۔
تعریف اور الزام ، فائدہ اور نقصان ، خوشی اور غم ہوا کی طرح آتے اور جاتے ہیں۔ خوش رہنے کے لئے ، ان سب کے بیچ کسی بڑے درخت کی طرح آرام کرو۔
علیحدگی میں دنیا کا سب سے بڑا تکلیف ہے۔ ہمدردی میں ہی دنیا کی حقیقی طاقت ہے۔
اپنے لئے چراغ بنو۔ اپنی ہی پناہ بنو۔ کسی اور کی تلاش نہ کریں۔ تمام چیزیں گزرنی چاہ.۔ تندہی سے جدوجہد کریں۔ ہمت نہیں ہارنا
چیزوں کے عروج و زوال کو دیکھتے ہوئے ایک دن زندہ رہنا بہتر ہے جب کبھی چیزوں کے عروج و زوال کو دیکھے بغیر سو سال زندہ رہنا۔
اگر آپ سمت تبدیل نہیں کرتے ہیں تو ، آپ جہاں جا رہے ہیں ختم ہو سکتے ہیں۔
صحت پر بدھ کے حوالے
صحت سب سے بڑا تحفہ ، قناعت سب سے بڑی دولت ، وفاداری کا بہترین رشتہ ہے۔ بدھ
جسم کو اچھی صحت میں رکھنا ایک فرض ہے… ورنہ ہم اپنے دماغ کو مضبوط اور صاف نہیں رکھ پائیں گے۔
صحت کے بغیر زندگی زندگی نہیں ہے۔ یہ موت کی ایک تصویر ہے۔
دماغ اور جسم دونوں کے لئے صحت کا راز ماضی کے لئے ماتم کرنا ، مستقبل کی فکر کرنے کا نہیں ، مستقبل کی توقع کرنا نہیں ، بلکہ موجودہ لمحے کو دانشمندی اور ایمانداری سے زندگی گزارنا ہے۔ حقیقت پر بدھا کے حوالہ جات
حقیقت پر بدھا کے حوالہ جات
جو لوگ حق کی طرف کام کرنے میں ناکام رہے ہیں انہوں نے زندگی گزارنے کا مقصد کھو دیا ہے۔
سب کو یہ ٹریپل سچائی سکھائیں: فراخ دل ، مہربان تقریر ، خدمت خلق اور ہمدردی وہ چیزیں ہیں جو انسانیت کو تازہ کرتی ہیں۔
سچائی تک جانے کے راستے میں دو غلطیاں ہوسکتی ہیں۔
پرسکون کہتے ہیں کہ جو اچھی طرح سے بولا جاتا ہے وہ بہترین ہے۔ دوسرا ، یہ کہنا چاہئے کہ صحیح ہے ، ناجائز نہیں۔ تیسرا ، کیا خوش کن ہے ، ناگوار نہیں؛ چوتھا ، کیا سچ ہے ، جھوٹا نہیں۔
ناراض نہ ہوکر ناراض شخص پر قابو پالیں۔ نیکی سے شریروں کو فتح دو۔ کنجوس کو فراخ دلی سے اور جھوٹے کو سچ بولنے پر فتح دو۔
تین چیزیں زیادہ وقت تک پوشیدہ نہیں ہوسکتی ہیں: سورج ، چاند اور سچائی۔
حصہ 4. بدھ کے بارے میں قیمتیں
اگر آپ بدھ کی تلاش کے ل your اپنے ذہن کا استعمال کرتے ہیں تو ، آپ کو بدھا نظر نہیں آئے گا۔ بودھیدھرم
اور بدھا وہ شخص ہے جو آزاد ہے: منصوبوں سے آزاد ، پرواہ نہیں۔ بودھیدھرم
جب تک آپ کسی اور بدھ کی تلاش کہیں اور کریں گے ، آپ کبھی نہیں دیکھیں گے کہ آپ کا اپنا دماغ بدھا ہے۔ بودھیدھرم
بدھ کے معنی ہیں بیداری ، جسم اور دماغ کی آگہی جو کسی بھی طرح سے برائی کو پیدا ہونے سے روکتی ہے۔ بودھیدھرم
بدھا بکواس نہیں کرتے ہیں۔ بودھیدھرم
بدھا وہ ہے جو خوش قسمتی اور بری میں آزادی پائے۔ بودھیدھرم
بودھ پیدائشی اور موت کے ذریعے آزادانہ طور پر منتقل ہوتے ہیں ، ظاہر ہوتے اور اپنی مرضی سے غائب ہوتے ہیں۔ بودھیدھرم
لیکن دھوکے باز لوگوں کو یہ احساس نہیں ہوتا کہ ان کا اپنا دماغ بدھا ہے۔ وہ باہر تلاش کرتے رہتے ہیں۔ بودھیدھرم
بدھ کو ڈھونڈنے کے لئے آپ کو اپنی نوعیت کو دیکھنا ہے۔ بودھیدھرم
کوئی بھی ہمیں اپنے ذہنوں کو بدلنے پر مجبور نہیں کرسکتا ، یہاں تک کہ بدھ بھی نہیں۔ ہمیں رضاکارانہ طور پر ایسا کرنا چاہئے۔ لہذا بدھ نے بیان کیا ، ’’ آپ اپنے مالک ہیں ‘۔ دلائی لاما
پہاڑوں کا رنگ بدھ کا جسم ہے۔ بہتے ہوئے پانی کی آواز اس کی عظیم تقریر ہے۔ ڈوگن
انہوں نے کہا کہ بدھ اور تمام جذباتی مخلوقات ایک دماغ کے اظہار کے علاوہ کچھ نہیں ہیں۔ اس کے علاوہ اور کچھ نہیں ہے۔ ہوانگ پو
اچانک اس حقیقت کو بیدار کرنا کہ آپ کا اپنا دماغ بدھا ہے ، کہ حاصل کرنے کے لئے کچھ نہیں ہے اور نہ ہی ایک ایکشن کرنا ہے۔ یہ سپریم راہ ہے۔ ہوانگ پو
مہاتما بدھ کے الفاظ یہ سچائی پیش کرتے ہیں: نفرت نفرت سے کبھی ختم نہیں ہوتی بلکہ صرف محبت ہی سے شفا مل جاتی ہے۔ جیک کورن فیلڈ
بدھ اور دیوتاؤں کی مدد کیئے بغیر ان کا احترام کریں۔ میامیٹو موشی
یہاں تک کہ بودھا بھی نہیں چاہتا کہ کوئی بھی اس کے پیچھے چل سکے۔ یہاں تک کہ سب سے بڑے مالک آپ کو ایک بھی حکم نہیں دے سکتے ہیں۔ وہ آپ کو اتنے انوکھے انداز میں دیکھتے ہیں ، وہ آپ کی آزادی کو آپ کے ل so اتنی انفرادیت سے دیکھتے ہیں۔ اوشو
صرف دو چھوٹی چھوٹی چیزیں: مراقبہ اور جانے دو۔ یہ دو اہم الفاظ یاد رکھیں: مراقبہ اور ہتھیار ڈالنا۔ مراقبہ آپ کو اپنے اندر لے جائے گا ، اور ہتھیار ڈالنے سے آپ کو پورا حاصل ہوگا۔ اور یہ سارا دین ہے۔ ان دو الفاظ کے اندر بدھ نے مذہب کے پورے جوہر کو مطمع کردیا ہے۔ اوشو
خدا کی کوئی ضرورت نہیں! اگر آپ غور کرنا چاہتے ہیں تو آپ خدا کے بغیر بھی مراقبہ کرسکتے ہیں۔ بدھ نے خدا کے بغیر مراقبہ کیا۔ اسے خدا پر یقین نہیں تھا۔ اوشو
بدھا بدھ ہے ، کرشن ایک کرشن ہے ، اور آپ ہیں۔ اوشو
انہوں نے فضیلت ، ذہانت اور حکمت کی تعلیم دی۔ یہ بدھ مت کے مشق کے تین ستون ہیں ، نیز روز مرہ کی فلاح و بہبود ، نفسیاتی نشوونما اور روحانی احساس کے بہبود۔ رک ہینسن
اگر آپ بدھ کے سامنے جھک نہیں سکتے تو آپ بدھ نہیں بن سکتے۔ یہ تکبر ہے۔ شونریو سوزوکی
بدھ کہتے ہیں کہ دو طرح کی تکلیفیں ہیں: ایک ایسی قسم جس سے زیادہ تکلیف ہوتی ہے اور اس قسم سے جو تکلیف کو ختم کرتا ہے۔ ٹیری ٹیمپیسٹ ولیمز
آپ کو اعتماد کی ضرورت ہے کہ آپ میں بدھ بننے کی صلاحیت ، تبدیلی اور شفا کی صلاحیت ہے۔ تھچ نٹ ہنھ
حصہ 5. بدھ مت اور زین قیمتیں
انسان کو صرف اس وجہ سے تکلیف ہوتی ہے کہ وہ سنجیدگی سے لیتا ہے جو دیوتاؤں نے تفریح کے لئے بنایا تھا۔ ایلن واٹس
آپ کے سفر کے بارے میں صرف ایک ہی چیز جو بالآخر حقیقی ہے وہ ہے وہ قدم جو آپ اس وقت اٹھا رہے ہیں۔ بس اتنا ہے۔ ایلن واٹس
اعتدال میں ہر چیز ، بشمول اعتدال۔ بدھ مت کا قول
جانے سے سیکھنا حاصل کرنے سے پہلے سیکھنا چاہئے۔ زندگی کو چھونا چاہ، ، گلا نہیں چکانا چاہئے۔ آپ کو آرام کرنا پڑا ہے ، اوقات میں اسے ہونے دینا چاہئے ، اور دوسروں کو بھی اس کے ساتھ آگے بڑھنا ہے۔ رے بریڈبری
یہاں تک کہ اگر چیزیں آپ کی توقع کے مطابق نہیں نکلتی ہیں ، مایوس نہ ہوں یا ہمت نہ ہاریں۔ جو آگے بڑھانا جاری رکھے گا وہ آخر میں جیت جائے گا۔ ڈیساکو اکیڈا
اگر ہم اپنے دل کھولنا سیکھیں تو ، کوئی بھی ، بشمول لوگوں کو جو ہمیں پاگل بناتا ہے ، ہمارا استاد ہوسکتا ہے۔ پیما چیڈرن
آگاہی تبدیلی کا سب سے بڑا ایجنٹ ہے۔ ہوانگ پو
زین کا آئیڈیوں سے کوئی کاروبار نہیں ہے۔ سوزوکی روشی
ہر چیز کو سمجھنا ہر چیز کو معاف کرنا ہے۔ اوشو
ہم حلقوں میں نہیں جارہے ہیں ، ہم اوپر کی طرف جارہے ہیں۔ راستہ سرپل ہے۔ ہم پہلے ہی بہت سے قدموں پر چڑھ چکے ہیں۔ ہرمن ہیسی
بدھ مذہب کا راز یہ ہے کہ تمام نظریات ، تمام تصورات کو دور کرنا ، تاکہ حق کو گھسنے کا موقع مل سکے ، اپنے آپ کو ظاہر کیا جاسکے۔ Thich Nhat ہان
اگر آپ دنیا کو تبدیل کرنا چاہتے ہیں تو ، اگلے شخص سے شروع کریں جو آپ کے پاس محتاج ہو۔ میزومی روشی
ہم اپنے علیحدگی کے فریب سے بیدار ہونے کے لئے یہاں موجود ہیں۔ مارٹن لوتھر کنگ جونیئر
جب آپ کوئی کام کرتے ہیں تو ، آپ کو خود کو اچھ bonی طرح جلا دینا چاہئے ، اچھ completelyے اچھ .ے کی طرح ، اپنی ذات کا کوئی پتہ نہیں چھوڑنا۔ ایکچارٹ ٹولے
جہاں کہیں بھی ہو ، بالکل ہو۔ ایکچارٹ ٹولے
مٹانے والا ہاتھ ہی سچی بات لکھ سکتا ہے۔ میسٹر ایکہارٹ
ہر لمحہ کو اپنے آخری سمجھو۔ یہ کسی اور چیز کی تیاری نہیں ہے۔ شونریو سوزوکی
حصہ 6. محبت ، امن ، حکمت اور خوشی کے بارے میں بدھ سے ملتے جلتے مصنفین
تھچ نٹ ہنھ
جانے سے ہمیں آزادی ملتی ہے ، اور آزادی ہی خوشی کی شرط ہے۔ اگر ، ہمارے دل میں ، ہم اب بھی کسی بھی چیز سے جکڑے ہوئے ہیں - غصہ ، اضطراب یا مال - ہم آزاد نہیں ہو سکتے۔ تھچ نٹ ہنھ
اگر ہماری روزمرہ کی زندگی میں ہم مسکراسکتے ہیں ، اگر ہم پرامن اور خوشحال رہ سکتے ہیں ، نہ صرف ہم ، بلکہ ہر ایک اس سے فائدہ اٹھائے گا۔ یہ امن کا سب سے بنیادی کام ہے۔ تھچ نٹ ہنھ
یہاں اور اب خوشی سے رہنا ممکن ہے۔ خوشی کی بہت ساری شرائط میسر ہیں - ابھی سے آپ کو خوش رہنے کے لئے کافی سے زیادہ۔ مزید حاصل کرنے کے ل You آپ کو مستقبل میں دوڑنے کی ضرورت نہیں ہے۔ تھچ نٹ ہنھ
بودھیدھرم
سبھی راستہ جانتے ہیں۔ کچھ لوگ اصل میں اس پر چلتے ہیں۔ بودھیدھرم
دماغ کی استعداد لا محدود ہے ، اور اس کے مظاہر ناقابل تلافی ہیں۔ اپنی آنکھوں سے شکلیں دیکھنا ، کانوں سے آوازیں سننا ، ناک سے بدبو آ رہی ہے ، اپنی زبان سے ذائقوں کو چکھنا ، ہر حرکت یا حالت آپ کے ذہن میں ہے۔ بودھیدھرم
طلب کرنا ہے۔ کچھ بھی نہیں تلاش کرنا نعمت ہے۔ بودھیدھرم
کنفیوشس
ہماری سب سے بڑی شان کبھی گرنے میں نہیں بلکہ ہر بار جب ہم گرتے ہیں تو بڑھتی ہے۔ کنفیوشس
اس سے کوئی فرق نہیں پڑتا ہے کہ آپ کتنے آہستہ آہستہ جاتے ہیں جب تک آپ باز نہیں آتے ہیں۔ کنفیوشس
صرف دانش مند اور بیوقوف مرد کبھی نہیں بدلتے ہیں۔ کنفیوشس
دلائی لاما جب بھی ممکن ہو نرمی اختیار کرو۔ یہ ہمیشہ ممکن ہے۔ دلائی لاما
یاد رکھنا کہ سب سے اچھا رشتہ ایک ایسا ہے جس میں آپ کا ایک دوسرے کے لئے پیار ایک دوسرے کی ضرورت سے زیادہ ہو۔ دلائی لاما
میرا مذہب بہت آسان ہے۔ میرا دین احسان ہے۔ دلائی لاما
لاؤ ززو
فطرت جلدی نہیں کرتی ہے ، پھر بھی سب کچھ مکمل ہوچکا ہے۔ لاؤ ززو
صحت کا سب سے بڑا قبضہ ہے۔ قناعت سب سے بڑا خزانہ ہے۔ اعتماد سب سے بڑا دوست ہے۔ عدم ہونا ہی سب سے بڑی خوشی ہے۔ لاؤ ززو
دوسروں پر عبور حاصل کرنا طاقت ہے۔ خود پر عبور حاصل کرنا سچی طاقت ہے۔ لاؤ ززو
افلاطون
عقلمند آدمی اس لئے بات کرتے ہیں کہ ان کے پاس کچھ کہنا ہے؛ بیوقوف ، کیونکہ انہیں کچھ کہنا ہے۔ افلاطون
اندھیرے سے ڈرنے والے بچے کو ہم آسانی سے معاف کر سکتے ہیں۔ زندگی کا اصل المیہ اس وقت ہوتا ہے جب مرد روشنی سے ڈرتے ہیں۔ افلاطون
آپ گفتگو کے ایک سال کے مقابلے میں ایک گھنٹے کے کھیل میں ایک شخص کے بارے میں مزید معلومات حاصل کرسکتے ہیں۔ افلاطون
ارسطو
اپنے آپ کو جاننا تمام حکمت کا آغاز ہے۔ ارسطو
خوشی کا انحصار ہم پر ہوتا ہے. ارسطو
دل کی تعلیم دیئے بغیر دماغ کو تعلیم دینا بالکل ہی تعلیم نہیں ہے۔ ارسطو
جیڈو کرسمنورتی
بہت زیادہ بیمار معاشرے میں اچھی طرح سے ایڈجسٹ ہونا صحت کا کوئی اقدام نہیں ہے۔ جیڈو کرسمنورتی
اگر آپ اسے سمجھنے لگیں کہ آپ کیا ہیں اسے تبدیل کرنے کی کوشش کیے بغیر ، تو پھر آپ جو ہیں اس میں تبدیلی آرہی ہے۔ جیڈو کرشنومورتی
روایت ہماری حفاظت بن جاتی ہے ، اور جب ذہن محفوظ ہوتا ہے تو یہ زوال پذیر ہوتا ہے۔ جیڈو کرسمنورتی
سقراط
حقیقی علم یہ جاننے میں موجود ہے کہ آپ کو کچھ بھی نہیں معلوم۔ سقراط
وہ امیر ترین ہے جو کم سے کم پر راضی ہے ، کیونکہ مواد قدرت کی دولت ہے۔ سقراط
تعلیم برتن کی دہکتی ہے نہ کہ برتن کو بھرنا۔ سقراط
105) Classical Uzbek-Klassik o’zbek,
105) Klassik o’zbekcha-Klassik,
Dan yaxshi yangiliklar Bepul NIBBANA TA’LIMI dan KUSHINARA NIBBANA BHUMI PAGODA - UYG’UN MAQSAD sifatida ETERNAL KO’ZLARNI KO’RSATISh UChUN Analytic Insight Net - BUDDHA ning o’z so’zlari bilan 111 ta KLASSIK TILLARIDA BEPUL Internet-Tipiakaka Yuridik Tadqiqot va Amaliyot Universiteti. orqali http://sarvajan.ambedkar.org
Og’riq - bu sovg’a Bunga yo’l qo’ymaslikning o’rniga, Uni quchoqlashni o’rganing. Og’riqsiz, o’sish yo’q
lahzani boshlaydi siz tanlamaysiz boshqasiga ruxsat berish shaxs yoki voqea his-tuyg’ularingizni boshqarish
Biz hech qachon Tinchlikni qo’lga kiriting tashqi dunyoda biz tinchlik o’rnatgunimizcha o’zimiz
https://wisdomquotes.com/buddha-quotes/
Sizni dono qiladigan (tez) Budda so’zlari
Aqli istaklarga to’lmagan odam uchun qo’rquv yo’q.
O’zingizning najotingizni sinab ko’ring. Boshqalarga qaram bo’lmang.
Agar biror narsa qilishga arziydigan bo’lsa, buni butun qalbingiz bilan qiling. Budda
Erkak dono deb aytilmaydi, chunki u yana gaplashadi va gaplashadi; lekin u tinch, mehribon va qo’rqmas bo’lsa, u haqiqatda dono deb nomlangan.
O’zingizdan boshqa hech kimga ma’bad qidirmang.
Bizni o’zimizdan boshqa hech kim qutqarmaydi. Hech kim qila olmaydi va hech kim ham mumkin emas. Biz o’zimiz yo’ldan yurishimiz kerak.
Sof pok hayot kechirish uchun, mo’l-ko’lchilik ichida hech narsani o’ziga yarasha hisoblamaslik kerak.
Bizlar bor narsa, biz o’ylagan narsalarimizning natijasidir.
Agar biz yordamga muhtoj bo’lganimizda, ularga g’amxo’rlik qilmasak, kim bizga yordam beradi?
Haqiqat bilan ish tutgan kishi bu dunyoda va undan tashqarida baxtlidir.
Budda eng yaxshi tirnoq
Agar sizda ozgina bo’lsa ham bering.
Donolik bilan yashagan odam o’limdan ham qo’rqmasligi kerak.
Tomchi tomchi - bu suv idishi to’ldirilgan. Xuddi shunday, donishmand uni asta-sekin yig’ib, yaxshilikka to’ldiradi.
Eng katta sovg’a bu odamlarga ongingizni uyg’otish, uni baham ko’rish. Bu eng katta bo’lishi kerak.
Agar siz berishning kuchi haqida men bilgan narsani bilganingizda edi, biron bir tarzda uni taqsimlamasdan bitta taomni bermas edingiz.
Azob-uqubatlarning ildizi bog’liqlikdir.
G’azablangan odamni sevgi bilan jim qiling. Yomon odamni muloyimlik bilan jim qiling. Xafagarchilikni saxiylik bilan o’chiring. Yolg’onni haqiqat bilan o’chiring.
Fikri bor odamlar bir-birini bezovta qilishadi.
Qattiq tosh shamol tomonidan qimirlamagani kabi, dono odamlar ham maqtash yoki ayblash orqali qotib qoladilar.
O’zingiz harakat qilishingiz kerak. Budda faqat yo’lni ko’rsatmoqda.
Hech narsa sizga o’zingizning o’ylanmagan fikrlaringizga zarar etkazishi mumkin.
Meditatsiya … kechiktirmang, aks holda keyinchalik afsuslanmang.
Tinchlik keltiradigan mingta so’zlardan ham yaxshiroq.
Tushunish bu yaxshi aytilgan so’zlarning asosidir.
Yomonlik qilishni istash, yaxshini o’stirish, ongni poklash: Budda ta’limoti.
Meditatsiya va yolg’izlikdan zavqlaning. O’zingizni yarating, baxtli bo’ling. Siz qidiruvchisiz.
Bugun nima qilish kerakligini astoydil bajaring. Kim biladi? Ertaga o’lim keladi.
Siz kimsiz, siz kim bo’lgansiz. Endi nima qilsangiz bo’ladi.
Agar siz gapirishni taklif qilsangiz, har doim o’zingizga savol bering, bu haqiqatmi, kerakmi, shundaymi?
Agar ruhiy yo’lda sizni qo’llab-quvvatlaydigan hech kim topilmasa, yolg’iz yuring.
To’xtang, to’xtating. Gapirma. Yakuniy haqiqat hatto xayolga ham kelmaydi.
Biz o’ylagan narsamiz. Bizda bor narsa bizning fikrlarimiz bilan vujudga keladi. Fikrlarimiz bilan biz dunyoni yaratamiz.
Buyuk okean bir xil ta’mga, tuzning ta’miga ega bo’lganidek, bu ta’limot va tarbiyaning ham ta’mi, ozodlik ta’mi bor.
Endi kimdir abadiy bo’lishni xohlaydigan va tashnalikni his qilmaydigan; qanday qilib siz uyg’ongan, izsiz va cheksiz diapazonni kuzata olasiz?
Chidamlilik eng qiyin intizomlardan biridir, ammo oxirigacha g’alaba kelishini boshdan kechirgan kishi uchun.
Hushyor bo’lganlarga tun juda uzun. charchagan uchun bir mil uzoq; haqiqiy qonunni bilmaydigan nodonlar uchun hayot uzoqdir.
Samoviy olamda qanday qimmatbaho marvarid bo’lsa ham, uyg’ongan odam bilan taqqoslanadigan narsa yo’q.
Bizning hayotimiz ongimiz tomonidan shakllantiriladi; biz o’ylagan narsaga aylanamiz. Quvonch hech qachon tark etmaydigan soya kabi sof fikrga ergashadi.
Yaxshi gul kabi, go’zal ko’rinishga ega, ammo hidsiz, yaxshi so’zlar ularga mos keladigan odamda samarasiz bo’ladi.
Bizning mangulik haqidagi nazariyalarimiz jo’jasi o’z qobig’idan o’tmagan tashqi dunyoni shakllantirishi kabi muhimdir.
Ishlab chiqilgan va hayotga tatbiq etiladigan g’oya faqat g’oya sifatida mavjud bo’lgan g’oyadan muhimroqdir.
Siz qancha muqaddas so’zlarni o’qisangiz ham, qancha gapirsangiz ham, ularga amal qilmasangiz, ular sizga qanday foyda keltiradi?
Xaos barcha murakkab narsalarga xosdir. Tirishqoqlik bilan harakat qiling.Qisqa Budda tirnoqlari
Qo’shish azob-uqubatlarga olib keladi.
Barcha insonlar baxtli onglarga ega bo’lsin.
Men mo‘jizam.
Bir ko’zani tomchi bilan to’ldiradi. Har bir inson o’z sog’lig’i yoki kasalligi muallifidir. Til o’tkir pichoq kabi … Qon olmasdan o’ldiradi. Yo’l osmonda emas. Yo’l yurakda.
3-qism. Budda hayot, oila va do’stlik haqida iqtibos keltiradi
Har bir harakatingizni to’liq bajaring, go’yo bu sizning oxirgi ishingiz. Fazilat yaxshilar tomonidan yaxshi ko’rilgandan ko’ra fosiqlar ko’proq ta’qib qilinadi. Hech narsa hech qachon yolg’iz mavjud bo’lmaydi; hamma narsa boshqa narsalar bilan bog’liq. Poklik yoki nopoklik o’ziga bog’liq. Hech kim boshqasini poklay olmaydi. Ona va otani qo’llab-quvvatlash, xotin va bolani sevish va oddiy tirikchilik qilish; bu omad. Bir lahza kunni o’zgartirishi mumkin, bir kun hayotni o’zgartirishi mumkin, va bitta hayot dunyoni o’zgartirishi mumkin. Hayot oqishini biladigan, eskirishni his qilmaydigan, tuzatishga va ta’mirlashga muhtoj emas. Yirtqich hayvondan ko’ra, nopok va yomon do’stdan ko’proq qo’rqish kerak; yirtqich hayvon sizning tanangizni yaralashi mumkin, ammo yomon do’st sizning fikringizni jarohatlaydi. Odamlar uchun ehtiyotkorlik bilan tanlashimiz kerak bo’lgan har qanday so’zlar ularni eshitadi va ularga yaxshi yoki yomon ta’sir qiladi. Ishsiz qolish - bu o’limga olib boradigan qisqa yo’l va tirishqoqlik - bu hayot yo’li; ahmoq odamlar bekor, dono odamlar tirishqoq. Agar qidiruvchi yaxshiroq yoki tengdoshni topolmasa, ularga qat’iyat bilan yolg’izlik bilan yursin. Agar biz bitta gulning mo'’jizasini aniq ko’ra olsak, butun hayotimiz o’zgarar edi.
Budda sevgi va minnatdorchilik haqida gapiradi
Haqiqiy sevgi tushunishdan kelib chiqadi. Butun dunyoga cheksiz muhabbat nurini soching. Siz, o’zingiz, butun koinotdagilar kabi, sizning sevgingiz va mehringizga loyiqsiz. Shuhratparastlik sevgi, kechikish va raqibning sabrsizligiga o’xshaydi. Sevgi bu bir-birining ichki qalbining boshqasiga sovg’asi, shuning uchun ikkalasi ham yaxlit bo’lishi mumkin. Barcha mavjudotlar uchun keng qamrovli fikrlar sizning fikringiz bo’lsin. Biz mehr-shafqat bilan ongni ozod qilishni rivojlantiramiz va rivojlantiramiz, uni bizning transport vositamizga aylantiramiz, uni bizning asosimizga aylantiramiz, uni barqarorlashtiramiz, o’zimizda mashq qilamiz va uni to’liq bajaramiz. Nafrat hech qachon nafrat orqali to’xtamaydi. Nafrat sevgi orqali to’xtaydi. Bu o’zgarmas qonun. 50 kishini sevadigan kishida 50 ta azob bor; Hech kimni sevmaydiganning baxti yo’q. Mehribonlik istisno emas, balki tabiiy hayot tarziga aylanishi kerak. Faqat yoqimli nutqni gapiring, ma’qullanadigan nutq. Boshqalarga yomonlik keltirmasa, nutq yoqimli narsadir. Tirik mavjudotlarga ziyon keltiradigan olijanob odamlar deyilmaydi. Tirik mavjudotlarga zarar bermaslik bilan, olijanob deb ataladi. Chuqur o’rganilgan va malakali, yaxshi o’qitilgan va yaxshi so’zlangan so’zlardan foydalanish: bu omad tilayapti. Ona o’z farzandini hayoti bilan himoya qilar ekan, demak, barcha insonlarga cheksiz muhabbatni rivojlantirsin. Kimda tirik mavjudotga rahm-shafqat ko’rsatmasa: uni quvg’in sifatida tan oling. Kelinglar, shukur qilaylik, agar bugun ko’p narsalarni o’rganmagan bo’lsak, hech bo’lmaganda ozgina narsa o’rgangan bo’lsak va ozgina o’rganmagan bo’lsak hech bo’lmaganda kasal bo’lmas edik va agar kasal bo’lsak , hech bo’lmaganda biz o’lmadik; shunday ekan, hammamiz shukr qilaylik.
Budda aql haqida gapiradi va o’zingizni o’zingiz egallaydi U qodir deb o’ylaganga qodir. Tweet uchun bosing
Yomon yo’llarga uni jalb qiladigan odamning dushmani yoki dushmani emas, balki uning fikri.
Ehtiyotkorlikdan zavqlaning! Fikrlaringizni yaxshi saqlang!
Hamma narsa ongga asoslanadi, ong bilan boshqariladi, ong tomonidan shakllantiriladi. Agar siz iflos ong bilan gaplashsangiz va harakat qilsangiz, azob-uqubatlar sizga hamroh bo’ladi, chunki oxcart g’ildiraklari ho’kizning izidan boradilar.
Ta’sirlanmagan ong kabi itoatsiz narsa yo’q va intizomli ong kabi itoatkor narsa yo’q.
Ozodlikning qayg’ularidan xalos bo’lgan, qayg’udan ozod qilingan, ifloslikdan tozalangan, qo’rquvdan qutulgan ong - bu eng katta barakadir.
Daryolardan yoriqlar va yoriqlar ichida biling: kichik kanallar shovqin bilan oqadi, ulkan oqim jim bo’lib qoladi. To’liq bo’lmagan narsa shovqin qiladi. To’liq nima bo’lsa, jim.
Siz qidiruvchisiz. Qo’llaringiz va oyoqlaringiz, so’zlaringiz va fikrlaringizning mahoratidan zavqlaning.
Ularni o’zlarining ma’nosida qotgan, qurigan oqim ko’llaridagi baliqlar kabi ko’ringlar - va buni ko’rib, ular men bilan yashamoqda, holatlarga moslashmaydilar.
”Men bo’lganim kabi, bular ham. Men ham shundayman. ‘O’zingizga parallel ravishda chizib qo’ying, boshqalarni o’ldirmang va o’ldirmang.
Barcha tajribalar aql bilan, aql egasi sifatida yaratilgan, ularning xo’jayini sifatida aqldan oldin bo’ladi.
Sog’lom hayot kechirish, oilangizga haqiqiy baxt olib kelish, barchaga tinchlik o’rnatish uchun avval o’zingizni aql-idrok va tartibga solish kerak. Agar inson o’z fikrini boshqara olsa, u ong bilan uyg’onish yo’lini topishi mumkin va tabiiy ravishda unga barcha donolik va fazilat keladi.
Yomon ishlarning barchasi ong tufayli yuzaga keladi. Agar ong o’zgartirilsa, noto’g'ri ish tutilishi mumkinmi?Biz bugun nima bo’lganimiz kechagi fikrlarimizdan kelib chiqadi va bizning hozirgi fikrlarimiz ertangi kun hayotimizni quradi: Bizning hayotimiz ongimizning yaratilishidir.
O’zini enggan kishi, ming marta ming kishini mag’lub qilganga qaraganda ancha katta qahramon.
Transsendental intellekt intellektual ong chegarasiga etganida ko’tariladi va agar narsalar asl va mohiyatan amalga oshadigan bo’lsa, uning fikrlash jarayonlari ba’zi yuqori bilim fakultetlariga murojaat qilish orqali o’tishi kerak.
Men aybdorni topish niyatida birovning kosasiga qaramayman: kuzatilishi kerak bo’lgan mashq.
Tashqi dunyo ongning faqat faoliyatining namoyonidir va ong uni diskriminatsiya qilish va yolg’on fikrlash odatlari tufayli tashqi dunyo deb tushunadi. Shogird narsaga chinakam qarashni odat qilib olishi kerak.
Aql barcha ruhiy holatlardan oldin bo’ladi. Aql ularning boshidir; ularning barchasi aqlli.
Agar inson sof ong bilan gapirsa yoki unga amal qilsa, hech qachon ketmaydigan soyasiga o’xshab unga ergashadi.
Budda aql haqida gapiradi va o’zingizni o’zingiz egallaydi
U qodir deb o’ylaganga qodir. Yomon yo’llarga uni jalb qiladigan odamning dushmani yoki dushmani emas, balki uning fikri. Ehtiyotkorlikdan zavqlaning! Fikrlaringizni yaxshi saqlang! Hamma narsa ongga asoslanadi, ong bilan boshqariladi, ong tomonidan shakllantiriladi. Agar siz iflos ong bilan gaplashsangiz va harakat qilsangiz, azob-uqubatlar sizga hamroh bo’ladi, chunki oxcart g’ildiraklari ho’kizning izidan boradilar. Ta’sirlanmagan ong kabi itoatsiz narsa yo’q va intizomli ong kabi itoatkor narsa yo’q. Ozodlikning qayg’ularidan xalos bo’lgan, qayg’udan ozod qilingan, ifloslikdan tozalangan, qo’rquvdan qutulgan ong - bu eng katta barakadir. Daryolardan yoriqlar va yoriqlar ichida biling: kichik kanallar shovqin bilan oqadi, ulkan oqim jim bo’lib qoladi. To’liq bo’lmagan narsa shovqin qiladi. To’liq nima bo’lsa, jim. Siz qidiruvchisiz. Qo’llaringiz va oyoqlaringiz, so’zlaringiz va fikrlaringizning mahoratidan zavqlaning. Ularni o’zlarining ma’nosida qotgan, qurigan oqim ko’llaridagi baliqlar kabi ko’ringlar - va buni ko’rib, ular men bilan yashamoqda, holatlarga moslashmaydilar. ”Men bo’lganim kabi, bular ham. Men ham shundayman. ‘O’zingizga parallel ravishda chizib qo’ying, boshqalarni o’ldirmang va o’ldirmang. Barcha tajribalar aql bilan, aql egasi sifatida yaratilgan, ularning xo’jayini sifatida aqldan oldin bo’ladi. Sog’lom hayot kechirish, oilangizga haqiqiy baxt olib kelish, barchaga tinchlik o’rnatish uchun avval o’zingizni aql-idrok va tartibga solish kerak. Agar inson o’z fikrini boshqara olsa, u ma’rifatga yo’l topa oladi va unga barcha donolik va fazilat tabiiy ravishda keladi. Yomon ishlarning barchasi ong tufayli yuzaga keladi. Agar ong o’zgartirilsa, noto’g'ri ish tutilishi mumkinmi? Biz bugun nima bo’lganimiz kechagi fikrlarimizdan kelib chiqadi va bizning hozirgi fikrlarimiz ertangi kun hayotimizni quradi: Bizning hayotimiz ongimizning yaratilishidir.
O’zini enggan kishi, ming marta ming kishini mag’lub qilganga qaraganda ancha katta qahramon.
Transsendental intellekt intellektual ong chegarasiga etganida ko’tariladi va agar narsalar asl va mohiyatan amalga oshadigan bo’lsa, uning fikrlash jarayonlari ba’zi yuqori bilim fakultetlariga murojaat qilish orqali o’tishi kerak.
Men aybdorni topish niyatida birovning kosasiga qaramayman: kuzatilishi kerak bo’lgan mashq.
Tashqi dunyo ongning faqat faoliyatining namoyonidir va ong uni diskriminatsiya qilish va yolg’on fikrlash odatlari tufayli tashqi dunyo deb tushunadi. Shogird narsaga chinakam qarashni odat qilib olishi kerak.
Aql barcha ruhiy holatlardan oldin bo’ladi. Aql ularning boshidir; ularning barchasi aqlli.
Agar inson sof ong bilan gapirsa yoki unga amal qilsa, hech qachon ketmaydigan soyasiga o’xshab unga ergashadi.
Baxt va quvonch haqida Buddaning iqtiboslari
Baxtga hech qanday yo’l yo’q: baxt bu yo’l.
Baxt, ishingiz va so’zlaringiz o’zingiz va boshqalarga foyda keltirganda keladi.
Uyg’ongan kishi xana bilan niyat qilsa, o’rmondan zavq olishi, daraxtning etagida jana bilan shug’ullanishi va o’z qoniqishiga erishishi kerak.
Bitta shamdan minglab shamlar yoqilishi mumkin va shamning umri qisqarmaydi. Birgalikda bo’lish orqali baxt hech qachon kamaymaydi.
Afsuslanishdan xoli bo’lgan kishida quvonch narsalarning tabiatiga bog’liqdir.
Yaxshilik qilishga yuragingizni qo’ying. Buni qayta-qayta bajaring, shunda xursand bo’lasiz.
O’tmishda yashamang, kelajak haqida orzu qilmang, ongni hozirgi daqiqaga qarating. Shuningdek qarang: Hozirgi paytda yashashni boshlash uchun 10 ta maslahat
Agar inson yaxshilik qilsa, uni yana va yana qilsin. Unga u erda zavqlanish nasib etsin!
Biz fikrlarimiz bilan shakllanamiz va shakllantiramiz. Fikrlari fidokorona fikrlar bilan shakllanganlar, gapirishganda yoki harakat qilishganda, xursand bo’lishadi. Quvonch ularni hech qachon tashlab ketmaydigan soyadek yuradi.Buddaning meditatsiya va ma’naviyat haqida iqtiboslari
Sham olovsiz yoqilmasligi singari, odamlar ruhiy hayotsiz yashay olmaydilar.
Hayotga xuddi shu lahzadagidek chuqur qarab, meditator barqarorlik va erkinlikda yashaydi.
Meditatsiya donolikka olib keladi; vositachilikning yo’qligi jaholatni qoldiradi. Sizni nima oldinga va nimaga etaklayotganini yaxshi biling va donolikka olib boradigan yo’lni tanlang.
Rohib nima bo’lishidan qat’iy nazar, uning tafakkuri va tafakkuri bilan shug’ullanishiga qaramay, bu uning ongiga moyillik bo’ladi.
Buddaning tinchlik, kechirimlilik va ketishga ijozati
Tinchlikka erishishga o’zingizni butunlay mashq qiling.
Darhaqiqat, to’liq boqilgan adaçayı har narsada osoyishta bo’ladi; o’tlari sovigan, yoqilg’idan mahrum bo’lgan kishiga hech qanday mantiqiy istak yo’q. Barcha birikmalar uzilib qolgan, yurak og’riqdan olib tashlangan; xotirjam, u juda xotirjam. Aql tinchlikka yo’l topdi.
Yolg’iz o’tiradigan, yolg’iz uxlaydigan va yolg’iz yuradigan, tirishqoq va yolg’iz o’zini o’ziga bo’ysundirgan kishi o’rmonning yolg’izligidan zavq oladi.
Sizga berilgan narsadan yuz o’girmang va boshqalarga berilgan narsalarga intilmang, jimjitligingizni buzmang.
Xafa bo’lgan fikrlardan xoli bo’lganlar, albatta tinchlik topadilar.
Buddaning hikmat va fazilatlar haqida iqtiboslari
O’zini ahmoq deb bilgan ahmoq shunchalik dono.
Tuzilishning tabiati bo’lgan har bir narsa to’xtatish xususiyatiga ega.
Birlik faqat ikkilik bilan namoyon bo’lishi mumkin. Birlikning o’zi va Birlik g’oyasi allaqachon ikkitadir.
Har bir kishi o’z axlatini yopishtirgan dunyoning o’rtasida erkak yoki ayol uchun qanday xatti-harakatlar kerak? To’fonda odamlar bir-birlarini o’tayotganlarida qanday salomlashish kerak?
O’zingizni kuzatayotganda, siz boshqalarni kuzatasiz. Boshqalarni tomosha qilayotganda, o’zingizga g’amxo’rlik qilasiz.
Hech kim boshqalar bilan ayb topmasin; boshqalarning kamchiliklari va topshiriqlarini hech kim ko’rmasin. Ammo kimdir o’z qilmishlarini ko’rib chiqsin, bajarilgan va bekor qilingan.
Haqiqiy usta haqiqatda, yaxshilikda va vazminlikda, zo’ravonliksiz, mo'’tadil va poklikda yashaydi.
Na so’zda va na amalda xafa bo’ling. Moderatsiya bilan ovqatlaning. Yuragingizda yashang. Eng yuqori ongni qidiring. O’zingni qonunga binoan o’zlashtir. Bu uyg’onganlarning oddiy ta’limoti.
Hayot xuddi arfa toriga o’xshaydi, agar u juda qattiq bog’lansa, u o’ynay olmaydi, agar u juda yumshoq bo’lsa, osilgan bo’lsa, chiroyli ovoz chiqaradigan keskinlik o’rtada.
Hech narsaga ishonmang, chunki siz buni eshitgansiz. Hech narsaga shunchaki ishonmang, chunki bu ko’pchilik tomonidan aytilgan va mish-mish. Hech narsaga ishonmang, chunki u sizning diniy kitobingizda yozilgan. Hech narsaga faqat o’qituvchilaringiz va oqsoqollaringizning obro’siga ishonmang. An’analarga ishonmang, chunki ular ko’plab avlodlarga topshirilgan. Kuzatuv va tahlildan so’ng, biron bir narsa aqlga mos kelishini va barchaning foydasi va foydasiga yordam berishini ko’rsangiz, uni qabul qiling va unga muvofiq yashang
Xazinalar erdan ochilganidek, ezgulik xayrli ishlarda, donolik esa pok va osoyishta ongda namoyon bo’ladi. Inson hayotining bexavotir yo’lidan xavfsiz yurish uchun inson donolik nuri va fazilat ko’rsatmasiga muhtoj.
Donolar donolikni elakdan elakdan o’tkazib, o’z fikrlari bilan gapirishdi.
Musalar singari fazilatlar har doim guruhlarda namoyon bo’ladi. Yaxshi printsip hech qachon ko’krakda yolg’iz topilmagan.
Budma tomonidan Kamma va Nibbana haqida qo’shiqlar va videolar
Bodxisattva vositasida yurgan kimdir “men barcha mavjudotlarni nirvanaga, ortda qolgan hech narsani qoldirmaydigan nirvanaga olib borishim kerak” degan qarorga kelishi kerak. Nirvananing qaysi sohasi orqada qolmaydi?
Buddaning o’zgarishi, muvaffaqiyatsizliklari va azob-uqubatlari to’g'risida iqtiboslar
O’zgarishdan boshqa hech narsa yo’q.
Ehtiros kabi olov yo’q, nafrat kabi akula yo’q, axmoqlik kabi tuzoq yo’q, ochko’zlik kabi oqma yo’q.
Ilgari ham, hozir ham men ta’riflagan azoblar va azob-uqubatlarning to’xtashi.
O’z g’azabini tezroq bajara oladigan kishi o’z vaqtida antidot vositasi sifatida ilonning zaharini tez tarqalishini tekshiradi - bu rohib ilon o’zining eskirgan terisini to’kib tashlaganidek, bu erda ham, undan tashqarida ham voz kechadi.
Hayotga ega bo’lganlarning hammasi azob-uqubatlardan xalos bo’lsin.
Boshqalarning kamchiliklarini ko’rish oson, lekin o’z kamchiliklarini ko’rish qiyin. Kimdir boshqalarning kamchiliklarini shamolda qaqshatib tashlangan somon kabi ko’rsatadi, ammo kimdir o’z kamchiliklarini yashiradi, chunki ayyor qimorboz zarralarini yashiradi.
Budda qo’rquv haqida gapiradi
”Men” tushunchasiga va qarashlarga yopishgan odamlar dunyoni g’azablantiradi.
Shubha odatidan boshqa qo’rqinchli narsa yo’q. Shubha odamlarni ajratib turadi. Bu do’stlikni buzadigan va yoqimli munosabatlarni buzadigan zahar. Bu g’azablantiradigan va og’riydigan tikandir; u qilichni o’ldiradi.Chanqagan odamlar qichqirgan quyon kabi yugurishadi; O’zingiz uchun ehtirossizlikka intilib, vasvasa qiluvchi chanqog’ini ketkazsin.
Yomonlikdan nafratlanish hissi paydo bo’lsa, tinchlik hissi paydo bo’lsa, yaxshi ta’limotni tinglash zavqlanadi; Agar kishi bu tuyg’ularga ega bo’lsa va ularni qadrlasa, qo’rquvdan xoli bo’ladi.
Biz g’azablangan lahzada haqiqatga intilishni to’xtatdik va o’zimizga intila boshladik.
Budda g’azab va rashk haqida gapiradi
Siz o’zingizning g’azabingiz uchun jazolanmaysiz, g’azabingiz bilan jazolanasiz.
O’zingizning egoingizni bo’shashgan kiyim kabi kiying.
Ba’zilar biz o’lishimiz kerakligini tushunishmaydi, lekin buni anglaganlar janjallarini hal qilishadi.
Hamma zo’ravonlikdan qo’rqadi; hamma o’limdan qo’rqadi. O’zini boshqasining o’rniga qo’yish, o’ldirmaslik va boshqasini o’ldirmaslik kerak.
Men dunyo bilan bahslashmayman; Dunyo Men bilan tortishmoqda.
Ular sukut saqlaganlarni ayblashadi, ko’p gapiradiganlarni ayblashadi, kamtarlik bilan gapiradiganlarni ayblashadi. Dunyoda hech kim ayblanmagan.
Hislar va qarashlarga yopishib olganlar, odamlarni xafa qiladigan dunyoni kezib chiqadilar.
Kim g’azablangan odamga jahl qilmasa, g’alaba qozonish uchun kurashda g’alaba qozonadi.
Xafagarchilik haqidagi fikrlar yodda saqlanib tursa, g’azab hech qachon yo’qolmaydi. Xafagarchilik haqidagi fikrlar unutilishi bilan g’azab yo’qoladi.
Qabul qilgan narsangizni qadrlamang va boshqalarga hasad qilmang. Boshqalarga hasad qilgan kishi xotirjamlikni olmaydi.
Budda muvaffaqiyat, sabr va kuch haqida iqtibos keltiradi
Yong’in ham, shamol ham, tug’ilish ham, o’lim ham savob ishlarimizni o’chira olmaydi.
Agar siz o’zingizning kamchiliklaringizni ko’rsatadigan dono tanqidchini topsangiz, unga yashirin xazinaga yo’l ko’rsatuvchi sifatida murojaat qiling.
Jang maydonidagi fil atrofdagi kamonlardan otilgan o’qlarga qarshi turgani kabi, men ham tahqirlanishga toqat qilaman.
Maqtov va ayblash, foyda va yo’qotish, zavq va qayg’u shamol kabi keladi va ketadi. Baxtli bo’lish uchun, ularning barchasida ulkan daraxt kabi dam oling.
Ayriliqda dunyoning eng katta baxtsizligi yotadi; rahmdillikda dunyoning haqiqiy kuchi yotadi.
O’zingiz uchun chiroq bo’ling. O’zingizning boshpanangiz bo’ling. Boshqasini qidirmang. Hammasi o’tishi kerak. Tirishqoqlikka intiling. Taslim bo’lmang.
Biror narsaning ko’tarilishini va yiqilishini ko’rganda bir kun yashagan yaxshiroq, yuz yil yashab yashashdan yaxshiroq.
Agar siz yo’nalishni o’zgartirmasangiz, qaerga borishingiz mumkin.
Budda sog’liqni saqlash haqida gapiradi
Salomatlik bu eng katta sovg’a, mamnuniyat eng katta boylik, ishonchli munosabatlar eng yaxshi munosabatlardir. Budda
Badanni yaxshi holatda saqlash - bu burchdir … aks holda biz ongimizni kuchli va ravshan tutolmaymiz.
Sog’liksiz hayot bu hayot emas; bu faqat langur va azoblanish holati - o’limning tasviri.
Ham aqli, ham tanasi uchun sog’liqning siri o’tmish uchun qayg’urmaslik, kelajak haqida tashvishlanmaslik, kelajakni oldindan o’ylamaslik, balki hozirgi ongni dono va astoydil yashashdir. Budda haqiqat to’g'risida iqtibos keltiradi
Budda haqiqat to’g'risida iqtibos keltiradi
Haqiqat yo’lida mehnat qila olmaganlar, hayotdan ko’z yumganlar.
Ushbu uch haqiqatni barchaga o’rgating: Saxiy yurak, mehribon nutq, xizmat va rahm-shafqat hayoti insoniyatni yangilaydigan narsalardir.
Haqiqatga olib boradigan yo’lda ikkita xato bor … butun yo’ldan yurmaslik va boshlamaslik.
Tinchlanuvchilar, yaxshi aytilgan narsa eng yaxshi deb aytishadi; ikkinchidan, kim nohaqni emas, balki haqni aytishi kerak; uchinchidan, yoqimli, yoqmaydigan narsa; to’rtinchidan, haqiqat noto’g'ri, yolg’on emas.
G’azablanmaslik bilan g’azablanganni mag’lub qiling; fosiqlarni yaxshilik bilan mag’lub qilgin; Yolg’onni saxiylik bilan, yolg’onchini haqiqatni gapirish bilan eng.
Uch narsani uzoq yashirib bo’lmaydi: quyosh, oy va haqiqat.
Budda haqida iqtiboslar
Agar siz Buddani izlash uchun o’z aqlingizdan foydalansangiz, siz Buddani ko’rmaysiz. Bodxidxarma
Va Budda ozod odam: rejalarsiz, g’amxo’rliksiz. Bodxidxarma
Agar siz boshqa joyda biron bir Buddani qidirsangiz, hech qachon o’zingizning aqlingiz Budda ekanligini ko’rmaysiz. Bodxidxarma
Budda bu ongni, tanani va ongni anglashni anglatadi, bu esa yovuzlikning ikkalasida ham paydo bo’lishining oldini oladi. Bodxidxarma
Buddalar bema’ni ish qilmaydilar. Bodxidxarma
Budda - bu boylik va yomonlikda erkinlikni topadigan kishi. Bodxidxarma
Buddalar tug’ilish va o’lim orqali bemalol harakat qiladilar, xohish bilan paydo bo’lib, yo’q bo’lib ketadilar. Bodxidxarma
Ammo aldangan odamlar o’zlarining aqllari Budda ekanligini anglamaydilar. Ular tashqarida qidirishadi. Bodxidxarma
Buddani topish uchun tabiatan ko’rish kerak. Bodxidxarma
Hech kim bizni, hatto Buddani ham emas, ongimizni o’zgartirishga majbur qila olmaydi. Biz buni ixtiyoriy ravishda qilishimiz kerak. Shuning uchun Budda: “Siz o’zingizning ustingizsiz”, deb aytdi. Dalay Lama
Tog’larning rangi Buddaning tanasidir; oqayotgan suvning ovozi uning ajoyib nutqidir. Dogenu Budda va barcha mavjudot - bu faqat bir fikrning ifodasidir. Boshqa hech narsa yo’q. Huang Po
O’zingizning ongingiz Budda ekanligini, hech narsaga erishib bo’lmaydigan yoki biron bir harakat bajarilmasligini birdan uyg’otish uchun. Bu oliy yo’ldir. Huang Po
Buddaning so’zlari bu haqiqatni ochib beradi: nafrat hech qachon nafrat bilan tugamaydi, faqat sevgi tufayli shifo topadi. Jek Kornfild
Buddani va xudolarni ularning yordamiga ishonmasdan hurmat qiling. Miyamoto Musashi
Hatto budda ham unga ergashishni istamaydi. Hatto eng buyuk ustozlar ham bitta amr berolmaydilar. Ular sizni juda noyob ko’rishadi, sizning erkinligingiz siz uchun shunday noyob bo’lishini ko’rishadi. Osho
Faqat ikkita kichik narsa: meditatsiya va ruxsat berish. Ushbu ikkita muhim so’zni eslang: meditatsiya va taslim bo’lish. Meditatsiya sizni qabul qiladi va taslim bo’lish sizni butun narsaga oladi. Va bu butun din. Bu ikki so’z ichida Budda dinning butun mohiyatini qoralagan. Osho
Xudoga ehtiyoj yo’q! Agar siz meditatsiya qilmoqchi bo’lsangiz, Xudosiz ham meditatsiya qilishingiz mumkin. Budda Xudosiz meditatsiya qildi; u Xudoga ishonmas edi. Osho
Budda bu Budda, Krishna Krishna, siz esa o’zingizsiz. Osho
U fazilat, ong va donolikni o’rgatgan. Bu buddizm amaliyotining uchta ustuni, shuningdek, kundalik farovonlik, psixologik o’sish va ma’naviy hayotning yaxshilanishidir. Rik Xanson
Agar siz Buddaga sajda qilolmasangiz, siz Budda bo’lolmaysiz. Bu takabburlik. Shunryu Suzuki
Budda aytadiki, azob-uqubatlar ikki xil: ko’proq azob-uqubatlarga olib keladigan va azob-uqubatlarga chek qo’yadigan. Terri Tempest Uilyams
Siz Budda bo’lishga qodir ekanligingizga, o’zgarish va shifo berish qobiliyatiga ega bo’lishingiz kerak. Thich Nhat Hanh
Buddaviylik va Zen iqtiboslari
Inson xudolar o’yin-kulgi uchun yaratgan narsalariga jiddiy munosabatda bo’lgani uchun azob chekadi. Alan Vatts
Sizning sayohatingiz haqida haqiqatan ham yagona narsa - bu ayni damda tashlangan qadam. Hammasi shu erda. Alan Vatts
Har bir narsa moderatsiyada, shu jumladan moderatsiyada. Buddistlar so’zi
Ketishga ruxsat berishni o’rganish, olishni o’rganishdan oldin o’rganilishi kerak. Hayotni bo’g'ib qo’ymaslik kerak. Siz dam olishingiz kerak, ba’zida shunday bo’lishiga imkon bering, va boshqalar bu bilan oldinga siljiydilar. Rey Bredberi
Agar narsalar kutganingizcha o’zgarmasa ham, tushkunlikka tushmang va taslim bo’lmang. Oldinga qadam tashlagan kishi oxirida g’alaba qozonadi. Daisaku Ikeda
Agar biz yuragimizni ochishni o’rgansak, har kim, shu jumladan bizni aqldan ozdiradigan odamlar bizning ustozimiz bo’lishi mumkin. Pema Chödrön
Xabardorlik o’zgarish uchun eng katta vositadir. Huang Po
Zenning g’oyalar bilan ishi yo’q. Suzuki Roshi
Hamma narsani tushunish, hamma narsani kechirishdir. Osho
Biz aylanada emasmiz, biz yuqoriga ko’tarilamiz. Yo’l spiraldir; biz allaqachon ko’p bosqichlarga ko’tarildik. Hermann Hesse
Buddizmning siri shundaki, haqiqat kirib borishi va o’zini namoyon qilishi uchun barcha g’oyalarni, barcha tushunchalarni olib tashlash kerak. Thhat Nhat Han
Agar siz dunyoni o’zgartirishni xohlasangiz, sizga muhtoj bo’lgan keyingi odam bilan boshlang. Maezumi Roshi
Biz ajratish xayolidan uyg’onish uchun keldik. Martin Lyuter King Jr
Biror narsa qilganingizda, o’zingizni hech qanday iz qoldirmasdan yaxshi gulxan kabi o’zingizni butunlay yondirishingiz kerak. Ekxart Tolle
Qaerda bo’lsangiz ham, to’liq bo’ling. Ekxart Tolle
Haqiqatni faqat o’chiradigan qo’lgina yozishi mumkin. Meister Ekxart
Har bir lahzani oxirgi narsa sifatida davolash. Bu boshqa narsaga tayyorgarlik emas. Shunryu Suzuki
Budda uchun sevgi, tinchlik, donolik va baxt haqida shunga o’xshash mualliflar
Thich Nhat Hanh
Ketish bizga erkinlikni beradi va erkinlik baxtning yagona shartidir. Agar yuragimizda biron bir narsaga - g’azab, tashvish yoki mol-mulkka yopishib olsak, biz ozod bo’lolmaymiz. Thich Nhat Hanh
Agar kundalik hayotimizda tabassum qilsak, tinch va baxtli yashasak, nafaqat biz, balki hamma undan foyda ko’radi. Bu tinchlik ishining eng asosiy turi. Thich Nhat Hanh
Bu erda va hozir baxtli yashash mumkin. Baxtning juda ko’p shartlari mavjud - bu hozir baxtli bo’lishingiz uchun etarli. Ko’proq ma’lumot olish uchun kelajakka yugurishingiz shart emas. Thich Nhat Hanh
Bodxidxarma
Hamma yo’lni biladi; amalda ozgina odamlar yurishadi. Bodxidxarma
Aqlning qobiliyati cheksizdir va uning namoyon bo’lishi tugab bo’lmaydi. Ko’zlaringiz bilan shakllarni ko’rish, quloqlaringiz bilan tovushlarni eshitish, burundan yoqimli hidlar, tilingiz bilan lazzatlarni tatib ko’rish, har bir harakat yoki holat sizning ongingizdir. Bodxidxarma
Izlash - bu azoblanish. Hech narsa qidirmaslik baxt emas. Bodxidxarma
Konfutsiy
Bizning eng ulug’vorligimiz hech qachon yiqilmaslik emas, balki har safar yiqilishimizda ko’tarilishdir. Konfutsiy
Siz to’xtamasligingiz uchun qancha sekin yurishingiz muhim emas. Konfutsiy
Faqatgina eng dono va ahmoq odam hech qachon o’zgarmaydi. KonfutsiyDalay Lama Imkon boricha mehribon bo’ling. Bu har doim ham mumkin. Dalay Lama
Yodingizda bo’lsin, eng yaxshi munosabatlar - bu sizning bir-biringizga bo’lgan sevgingiz bir-biringizga bo’lgan ehtiyojingizdan oshib ketadigan munosabatlardir. Dalay Lama
Mening dinim juda oddiy. Mening dinim - mehribonlik. Dalay Lama
Lao Tzu
Tabiat shoshilmayapti, ammo barchasi bajarildi. Lao Tzu
Salomatlik - bu eng katta narsadir. Qoniqish eng katta xazinadir. Ishonch eng buyuk do’stdir. Yo’q bo’lish - bu eng katta quvonch. Lao Tzu
Boshqalarni o’zlashtirish - bu kuch. O’zingizni egallash haqiqiy kuchdir. Lao Tzu
Aflotun
Aqlli odamlar gapirishadi, chunki ularning aytadigan gapi bor; ahmoqlar, chunki ular bir narsa aytishlari kerak. Aflotun
Qorong’ulikdan qo’rqadigan bolani osongina kechira olamiz; Hayotning haqiqiy fojiasi - erkaklar nurdan qo’rqqanlarida. Aflotun
Bir yillik suhbatdan ko’ra siz bir soatlik o’yinda odam haqida ko’proq ma’lumotga ega bo’lishingiz mumkin. Aflotun
Aristotel
O’zingizni bilish barcha donolikning boshidir. Aristotel
Baxtimiz o’zimizga bog’liq. Aristotel
Qalbni tarbiyalamasdan ongni tarbiyalash umuman ta’lim emas. Aristotel
Jiddu Krisnamurti
Og’ir kasal bo’lgan jamiyatga moslashish sog’liq uchun o’lchov emas. Jiddu Krisnamurti
Agar siz nimani o’zgartirishingizni xohlamay turib tushunishni boshlasangiz, unda siz nimani o’zgartirasiz. Jiddu Krishnamurti
An’analar bizning xavfsizligimizga aylanadi va ong xavfsiz bo’lsa, u buzilib ketadi. Jiddu Krisnamurti
Sokrat
Haqiqiy bilim, siz hech narsa bilmasligingizni bilishda mavjuddir. Sokrat
U eng kam narsadan qoniqadigan eng boy odam, chunki tarkib tabiatning boyligidir. Sokrat
Ta’lim bu idishni to’ldirish emas, balki alanga yoqishdir. Sokrat
VOICE
of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS) for Sarvajan Hithaya
Sarvajan Sukhaya i.e for the welfare, happiness and Peace for all
societies and to attain Eternal Peace as Final Goal
My religion is very simple. My religion is kindness.
Buddhists, see Jesus as a blessing to this Earth.
“Living Buddha, Living Christ” helps explain how both traditions can
understand each other, and share similar beliefs (such as compassion).
May I attain Buddhahood for the benefit of all sentient beings.
The love, sacrifice, teachings of love, and kindness of Jesus Christ is
the kind of things that Buddhists go all teary eyed about. We are all
about how we are all connected, and helping one another. Just like the
Buddha, Jesus (500 years later) also took in all sorts of people with
various backgrounds into his flock. Jesus didn’t care about your past,
but where you are going. The Buddha and Jesus would have a lot to talk
about if they were walking together.
When it comes to presents, Jesus and Buddha had different gifts, of course. While Jesus promoted salvation and heaven after death, the Buddha promoted inner salvation and heaven in the here and now.
The Buddha gave us the gift of his teachings, which were his
explanation of how “life” works (to sum it up in a single sentence).
Part of that gift is a present you make. You ARE the present…all nicely
wrapped up (with a bow even). What is inside is the most beautiful
gift in the world, known as awakenment with Awareness.
Do you
know how you feel as you rip away the wrapping paper of a present (that
is the same in Buddhism as ripping away the false concept of “self”).
As you start ripping away, you become more excited, but also can see the
‘box’ of your present…which makes you more excited, because now you
know what you are getting. As you open the box (what we call awakening
in Buddhism), you hold in your hands the actual present. This is
awakenment with Awareness.
The historical Buddha that everyone
knows (Siddhārtha Gautama) is not a “God” in Buddhism, but instead our
respected teacher and above all…a human being.
The Buddha told
everyone that he was just a man who had found the meaning of life and
end to suffering (awakenment with Awareness ). He never claimed to be
any god, deity, or spiritual being.
Comparison
There are similarities between Christianity and Buddhism, but they also
have many differences. Christians follow the word of God, prayers, the
sacraments, and etc., while Buddhists follow the eightfold path, which
includes morality, concentration, wisdom, and etc. The goal of
Christianity is to follow the commandments of God, spread his word to
everyone, and get to heaven, while the goal of Buddhism is to reach
Nirvana. The process is different from Christianity, because Christians
believe eternal life; people either go to heaven or to hell based on the
judgement the Father gives based on the basis of brotherly love. In
Buddhism, individuals are reborn into different lives after death, and
their rebirth is dependent on karma, which is dependent on their
actions. Even though there is ideological difference between these two
religions, the core beliefs are all about caring for others, hormonal
relationship between body, mind and spirit. Both religions promote love
and compassion towards others in order to build strong relationships.
People have to do good in order to go to a good place, either heaven,
Nirvana, or a good rebirth and bad deeds take people to either hell or a
bad rebirth. When we look at these two different faiths closely, it is
obvious that these two faiths act as moral agents. They are holding high
moral values of compassion, love, kindness and mercy. People get healed
with their strong faith and religious actions. Every religion has
emphasized the
preferences. The following is a comparison between
Christianity and Buddhism. Buddhism and Christianity are both religions
that have a substantial history and millions of dedicated followers
throughout the world. In some ways, the two religions are similar, being
based largely on the teachings of a single man; Siddhartha Gautama, the
Buddha in the case of Buddhism, and The Lord Jesus Christ in the case
of Christianity. On the other hand there are various differences between
these two religions. In the Christian
generally acknowledged
that Buddhism and Christianity are ancient and global religions;
however, whether the belief in Buddhism is credible or not, has sparked
spirited debate. The Christian believes the Buddha is a “shadow”, and he
is not to be believed. Actually, there are some similarities in terms
of histories, main figures, and beliefs between Buddhism and
Christianity. In order to solve sources of conflict, the Buddhists and
the Christians should understand the parallels between both religions
and respect
Difference and Similarities Between Christianity and Four (4) World Religion, Buddhism, Zoroastrianism, Muslims and Hinduism.
and Similarities between Christianity and Four (4) World Religion,
Buddhism, Zoroastrianism, Muslims and Hinduism. Introduction: In the
world today there are many religions of different beliefs with vast
numbers of followers. However, some of these religions turn to have
similarities and differences which defer them from each another. The
following report briefly talks about the differences and similarities
between Christianity and other four (4) major world religions and they
are Buddhism, Taoism
Comparing Buddhism and Christianity In the
early sixth century Christianity was evolving at a rapid pace. The
spread of Christianity was not only moving westward through Europe, but
it was also moving eastward down the Silk Road. The eastward spread of
Christianity was primarily a form of Christianity known as Nestorianism,
after the teachings of Nestorius, a fifth century patriarch. By 635
Nestorian Christianity had reached the heart of China spreading through
all of Persia and India. During
In the early sixth century
Christianity was evolving at a rapid pace. The spread of Christianity
was not only moving westward through Europe, but it was also moving
eastward down the Silk Road. The eastward spread of Christianity was
primarily a form of Christianity known as Nestorianism, after the
teachings of Nestorius, a fifth century patriarch. By 635 Nestorian
Christianity had reached the heart of China spreading through all of
Persia and India. During the middle of the seventh century Nestorian
their life, so they relay themselves on religion. Christianity and
Buddhism are two ancient religions which both have being on earth for a
long time. Both religions are based on the teachings of one man.
Moreover, they have many similarities as well as differences. They both
have a place of adoration. For Christians is a church, chapel,
cathedral, and may others. For Buddhism is a monastery, nunneries,
pagodas, and temples. Both Christianity as Buddhism believe on the
adoration of something, which will
patient in the course of
offering medical care to the patient. The Christianity and Buddhism
belief systems are reviewed to determine the similarities and
differences in the provision of health. It is important to note that
healing occurs while there is a balance between the body, mind, physical
connections, spirit and emotions. Through out the interviews; I found
similarities in belief system between the Buddhism and the Christianity
in the provision of healthcare; in both religions, there is a great
Christianity and Buddhism exist as two of the predominant religions
throughout the world. While Buddhism ranks around fifth in number of
followers of religions, it is the third most widespread religion behind
Christianity and Islam. Buddhism and Christianity are arrantly distinct
in their principle standpoints: Buddhism rejects the existence of a
greater being and Christianity proudly professes the power of a
universal God. However, despite this rigid dissimilarity, both religions
developed and spread
KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL
Let us Do good. Purify mind -
‘The gift of Dhamma excels all other gifts – sabba danam dhamma
danam jinati’ at 668, 5A main Road, 8th Cross, HAL 3rd Stage, Bangalore-
Magadhi Karnataka State -PRABUDDHA BHARAT
through http://sarvajan.ambedkar.org
runs
Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in 111 CLASSICAL LANGUAGES
VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS) for Sarvajan
Hithaya Sarvajan Sukhaya i.e for the welfare, happiness and Peace for
all societies and to attain Eternal Peace as Final Goal
Capturing the Master Key
Babasaheb
Dr B.R Ambedkar has said that “political power is the master key using
which you can open all the doors of your progress and self respect”.
If Foreigners from Bene Israel chitpavan brahmins of Rowdy/Rakshasa Swayam
Sevaks (RSS) can call this as manusmriti manuvad hindutva land why can
not we declare this land as PRABUDDHA BHARAT for the benefit of All
Aboriginal Societies ?
As we were Buddhists, are Buddhists and continue to be Buddhists.
99.9%
All Aboriginal Awakened Societies will force the chitpavan brahmins to
quit PRABUDDHA BHARAT with Ballot Papers to save Universal Adult
Franchise, Liberty, Equality, Fraternity for the welfare, happiness,
Peace as enshrined in our Marvelous Modern Constitution and for them to attain Eternal Bliss as Final Goal.
in 29) Classical English,Roman,86) Classical Serbian-Класични српски,87) Classical Sesotho-Seserbia ea boholo-holo,
Добре ВЕСТИ од Бесплатно онлине обука НИББАНА од КУСХИНАРА НИББАНА БХУМИ ПАГОДА - ПУТ ДО ДОСПЕЋА У ВЕЧЕРУ БЛИЗУ КАО ЗАВРШНИ ЦИЉ
Аналитички увид Нет - БЕСПЛАТНО онлине универзитет за право истраживања
и праксе Типитака на 111 КЛАСИЧНИ ЈЕЗИЦИ у сопственим речима БУДДХА кроз хттп://сарвајан.амбедкар.орг
Бол је дар Уместо да га избегавате, Научите да је пригрлите. Без бола, нема раста
започиње тренутак ви не одлучите да дозволи другу особа или догађај да контролишете своје емоције
Никада не можемо добити мир у спољном свету док ми не склопимо мир ми сами
хттпс://висдомкуотес.цом/буддха-куотес/
150 Будиних навода који ће вас учинити бржим (брзо)
Не постоји страх за оне чији ум није испуњен жељама.
Набавите сопствено спасење. Не зависите од других.
Ако било шта вреди учинити, учини то свим срцем. Буда
Човек се не назива мудрим јер опет говори и говори; али ако је мирољубив, драг и неустрашив, онда се у истини назива мудрим.
Не тражите уточиште ни у коме осим у себи.
Нико нас не спашава осим нас самих. Нико не може и нико не сме. Ми сами морамо кренути стазом.
Да би живео чист несебичан живот, не треба ништа сматрати сопственим усред обиља.
Све што јесмо резултат смо онога што смо мислили.
Ако не будемо пазили на друге када им је потребна помоћ, ко ће се бринути за нас?
Онај ко делује на истину срећан је у свету и шире.
Најбоље Буду цитати
Дајте, чак и ако имате само мало.
Чак се и смрти не треба бојати онога ко је мудро живео.
Воде за наводњавање канала; метци исправљају стрелице; столари савијају дрво; сами мудри господари.
Кап по кап испуњен је лонац са водом. Исто тако, мудар човек, сакупљајући га мало по мало, испуњава се добрим.
Највећи дар је да људима пробудите будност са свешћу, да их поделите. То мора бити највећи.
Да сте знали шта ја знам о моћи давања, не бисте допустили ни једном оброку да га не делите на неки начин.
Корен патње је везаност.
Уљути љутог човека с љубављу. Ућутите злобног човека љубазношћу. Ућутите врага великодушношћу. Ћути лажљивца истином.
Људи са мишљењима се само муче около сметајући једни друге.
Као што чврсту стену ветар не разбије, тако су и мудри непотврђени похвалом или кривицом.
И сами морате тежити. Буду само усмеравају пут.
Ништа вам не може наштетити колико и ваше властите мисли без заштите.
Медитирајте … не одлажите, да не бисте касније пожалили.
Боље од хиљаду шупљих речи, једна је реч која доноси мир.
Разумевање је срце добро изговорених речи.
Престанак чињења зла, неговање добра, прочишћавање ума: ово је учење Буда.
Радост медитације и самоће. Саставите се, будите срећни. Ви сте трагач.
Данас вероватно урадите оно што се мора учинити. Ко зна? Сутра долази смрт.
Оно што јесте јесте оно што јесте. Оно што ћете бити, је оно што сада радите.
Ако предлажете да разговарате, увек се запитајте, да ли је тачно, да ли је то потребно, да ли је љубазно.
Ако нађете никога који би вас подржао на духовном путу, ходајте сами.
Део 2. Буда наводи који су … Инспиративни цитати о Буди
Стани, стани. Немој причати. Крајња истина није чак ни за размишљање.
Ми смо оно што мислимо. Све оно што јесмо настаје нашим мислима. Својим мислима стварамо свет.
Као што велики океан има један укус, укус соли, тако и ова настава и дисциплина има један укус, укус ослобођења.
Онај у коме више не постоје жудња и жеђ који вјечно постају; како
сте могли да пратите Пробуђеног једног, без трага и безграничног домета.
Издржљивост је једна од најтежих дисциплина, али на ономе ко издржи дође до коначне победе.
Дуга је ноћ ономе ко је будан; дуг је километар до уморног; дуг је живот безумним који не познају прави закон.
Ма који драгоцени драгуљ био на небеским светима, не постоји ништа упоредиво са оним који је Пробуђен.
Наш живот је обликован нашим умом; постајемо оно што мислимо. Радост прати чисту мисао попут сенке која никад не напушта.
Попут финог цвета, лепог за гледање, али без мириса, фине речи су бесплодне у човеку који се не понаша у складу с њима.
Наше теорије о вечном вредне су колико и оне које пилић који није пробио свој пут кроз шкољку може да формира спољни свет.
Идеја која се развија и спроводи у дело важнија је од идеје која постоји само као идеја.
Колико год светих речи које прочитате, колико год вас изговорили, какво ће вам добро доћи ако на њих не поступите?
Хаос је својствен свим сложеним стварима. Крените с марљивошћу.
Кратке будистичке цитате
Приврженост води патњи.
Нека сва бића имају срећне умове.
Ја сам чудо.
Врч пуни кап по кап. Свако људско биће аутор је свог здравственог стања или болести. Језик попут оштрог ножа … Убија, а да не извуче крв. Пут није на небу. Пут је у срцу.
Део 3. Буду цитати о животу, породици и пријатељству
Живи сваки чин у потпуности, као да ти је последњи. Врлина је прогоњена више од злих него што их добро воли. Ништа никада не постоји потпуно само; све је у односу на све остало. Чистоћа или нечистоћа зависе од нас самих. Нико не може прочистити другог. Подржавати мајку и оца, његовати жену и дете и имати једноставан живот; ово је добра срећа. Један тренутак може да промени дан, један дан може да промени живот и један живот може да промени свет. Она која познаје животне токове, не троши се и не хара, не треба је поправљати или поправљати.
Неискреног и злог пријатеља више се треба бојати него дивље звери;
дивља звер може да вам рани тело, али зли пријатељ ће вам ранити ум. Ма које речи да изговоримо са пажњом би требало да их људи чују и на њих утичу добра или болесна. Неправда је кратак пут до смрти, а марљив је начин живота; глупи људи беспослени, мудри људи марљиви. Ако трагалац не нађе пратиоца који је бољи или једнак, нека одлучно настави самотни курс. Када бисмо јасно видели цудо једног цвета, цео наш живот би се променио.
Буда цитира о љубави и захвалности
Права љубав рођена је из разумевања. Зрачите безграничну љубав према целом свету. Ви, сами, као и било ко у целом универзуму, заслужујете своју љубав и љубав. Амбиција је попут љубави, нестрпљива и кашњења и супарника. Љубав је дар најдубље душе једне друге, тако да обе могу бити целине. Нека свеобухватне мисли за сва бића буду ваше.
Ослобађање ума ћемо развијати и његовати из љубави, учинити га
нашим возилом, учинити га нашим основама, стабилизовати га, вежбати у
њему и потпуно га усавршити. Мржња ни у једном тренутку не престаје мржњом. Мржња престаје због љубави. Ово је непроменљив закон. Онај ко воли 50 људи има 50 невоља; онај ко воли никога нема невоља. Љубазност би требало да постане природни начин живота, а не изузетак. Говорите само допадљив говор, говор који је добродошао. Говор, када другима не доноси зло, је пријатна ствар. Не зове се племенита особа која штети живим бићима. Ако не наштети живим бићима, једно се назива племенитим. Бити дубоко научен и вешт, добро обучен и користити добро изговорене речи: ово је срећа. Баш као што би мајка животом заштитила своје једино дете, чак и тако нека негује безграничну љубав према свим бићима. У кога нема симпатије живих бића: познајте га као одметника.
Устајмо и будимо захвални, јер ако данас нисмо пуно научили, бар
смо мало научили, а ако и мало нисмо научили, бар се нисмо разболели и
ако смо се разболели , бар нисмо умрли; па, нека нам сви буду захвални.
Буда цитира ум и овладава собом Он је у стању ко мисли да је у стању. Кликни за твеет
Човјеков властити ум, а не непријатељ или непријатељ, га је намамио на зле начине.
Уживајте у пажљивости! Добро чувајте своје мисли!
Све се заснива на уму, води га ум, обликује их ум. Ако говорите и
понашате се загађеним умом, патња ће вас пратити, као што точкови волова
прате кораке вола.
Нема ничега тако непослушног као недисциплиновани ум и нема тако послушног као дисциплинован ум.
Ум неоптерећен ужицима среће, ослобођеном туге, очишћеним онечишћења, страхом ослобођеним - ово је највећи благослов.
Знајте из река у пукотинама и у пукотинама: они на малим каналима
бучно теку, велики ток нијеми. Све што није пуно ствара буку. Што год је
пун, тихо је.
Ви сте трагач. Уживајте у мајсторству ваших руку и ногу, својих речи и мисли.
Видите их како лепршају у свом осећају, попут рибе у локвама
пресушеног потока - и, видевши то, живе без мине, не формирајући
везаност за стања која постају.
„Као што сам и ја. Као и ови, тако сам и ја. “Повлачим паралелу према себи, ни убијајте ни убијајте друге.
Свим искуствима претходи ум, имајући ум као свог господара, створеног умом.
Да бисте уживали у добром здрављу, да бисте пружили истинску срећу
нечијој породици, да бисте свима донели мир, прво морате да
дисциплиновате и контролишете сопствени ум. Ако човек може да контролише
свој ум, са свешћу може да нађе пут до Буђења и сва мудрост и врлина ће
му природно доћи.
Сва погрешна дела настају због ума. Ако се ум трансформише, може ли остати неправде?
Оно што смо данас потиче из наших јучерашњих мисли, а наше данашње
мисли граде наш живот сутрашњице: Наш живот је стварање нашег ума.
Онај ко је себе освојио је далеко већи херој од оног који је победио хиљаду пута хиљаду људи.
Трансцендентална интелигенција расте када интелектуални ум достигне
своју границу и ако се ствари остваре у њиховој истинској и суштинској
природи, њени процеси размишљања морају се превазићи жалбом на неки виши
факултет спознаје.
Нећу гледати у туђу намјеру да пронађем грешку: тренинг који се треба придржавати.
Спољни свет је само манифестација активности самог ума, а ум схвата
као спољни свет једноставно због своје навике дискриминације и лажног
резоновања. Ученик мора ући у навику да ствари гледа истинито.
Ум претходи свим менталним стањима. Ум је њихов поглавар; сви су умни.
Ако чистим умом особа говори или глуми срећу, слиједи га попут његове сјене која никад не одлази.
Буда цитира ум и овладава собом
Он је у стању ко мисли да је у стању. Човјеков властити ум, а не непријатељ или непријатељ, га је намамио на зле начине. Уживајте у пажљивости! Добро чувајте своје мисли!
Све се заснива на уму, води га ум, обликује их ум. Ако говорите и
понашате се загађеним умом, патња ће вас пратити, као што точкови волова
прате кораке вола. Нема ничега тако непослушног као недисциплиновани ум и нема тако послушног као дисциплинован ум. Ум неоптерећен ужицима среће, ослобођеном туге, очишћеним онечишћења, страхом ослобођеним - ово је највећи благослов.
Знајте из река у пукотинама и у пукотинама: они на малим каналима
бучно теку, велики ток нијеми. Све што није пуно ствара буку. Што год је
пун, тихо је. Ви сте трагач. Уживајте у мајсторству ваших руку и ногу, својих речи и мисли.
Видите их како лепршају у свом осећају, попут рибе у локвама
пресушеног потока - и, видевши то, живе без мине, не формирајући
везаност за стања која постају. „Као што сам и ја. Као и ови, тако сам и ја. “Повлачим паралелу према себи, ни убијајте ни убијајте друге. Свим искуствима претходи ум, имајући ум као свог господара, створеног умом.
Да бисте уживали у добром здрављу, да бисте пружили истинску срећу
нечијој породици, да бисте свима донели мир, прво морате да
дисциплиновате и контролишете сопствени ум. Ако човек може да контролише
свој ум, може пронаћи пут до просветљења и сва мудрост и врлина ће му
природно доћи. Сва погрешна дела настају због ума. Ако се ум трансформише, може ли остати неправде?
Оно што смо данас потиче из наших јучерашњих мисли, а наше данашње
мисли граде наш живот сутрашњице: Наш живот је стварање нашег ума.
Онај ко је себе освојио је далеко већи херој од оног који је победио хиљаду пута хиљаду људи.
Трансцендентална интелигенција расте када интелектуални ум достигне
своју границу и ако се ствари остваре у њиховој истинској и суштинској
природи, њени процеси размишљања морају се превазићи жалбом на неки виши
факултет спознаје.
Нећу гледати у туђу намјеру да пронађем грешку: тренинг који се треба придржавати.
Спољни свет је само манифестација активности самог ума, а ум схвата
као спољни свет једноставно због своје навике дискриминације и лажног
резоновања. Ученик мора ући у навику да ствари гледа истинито.
Ум претходи свим менталним стањима. Ум је њихов поглавар; сви су умни.
Ако чистим умом особа говори или глуми срећу, слиједи га попут његове сјене која никад не одлази.
Наводи Буддха о срећи и радости
Нема среће до пута: срећа је пут.
Срећа долази када ваш рад и речи буду од користи вама и другима.
Пробуђени који је био свестан једне, с намером о Јхани, требало би
да ужива у шуми, треба да вежба џану у подножју дрвета, достигавши своје
задовољство.
Хиљаде свећа се могу запалити са једне свеће и животни век се неће скратити. Срећа се никада не смањује дељењем.
У природи ствари радост настаје код особе ослобођене кајања.
Подесите своје срце за добро. Радите то изнова и изнова, и бићете испуњени радошћу.
Не боравите у прошлости, не сањајте о будућности, концентришите ум
на садашњи тренутак. Погледајте такође: 10 савета за почетак живота у
садашњости
Ако особа треба да учини добро, нека то чини
поново и поново. Нека у њему налази задовољство, јер блаженство је
гомилање добра.
Наше мисли су обликоване и обликоване нашим
мислима. Они чији су умови обликовани несебичним мислима, дају радост
када говоре или делују. Радост их прати као сенка која их никад не
напушта.
Наводи Буддха о медитацији и духовности
Као што свећа не може да гори без ватре, тако и људи не могу живети без духовног живота.
Гледајући дубоко у живот какав је у овом тренутку, медитатор живи у стабилности и слободи.
Медитација доноси мудрост; недостатак посредовања оставља незнање.
Знајте добро шта вас води напред и шта вас задржава и изаберите пут који
води ка мудрости.
Шта год да монах настави са својим размишљањем и размишљањем, то постаје склоност његове свести.
Наводи Буддха о миру, опроштају и одласку
Увјерите се у постизање мира.
Заиста, мудрац који се потпуно угасио одмара се на сваки начин;
нема осећајне жеље за њим чији су се пожари охладили, лишили горива. Све
везаности су раздељене, срце је одведено од бола; спокојан, почива с
највећом лакоћом. Ум је пронашао свој пут ка миру.
Онај који сједи сам, спава сам и хода сам, који је напоран и покоран сам, наћи ће ужитак у самоћи шуме.
Не одвраћајте од онога што вам је дано и не посежите за оним што је дато другима, да не пореметите своју тишину.
Они који су ослобођени огорчених мисли сигурно проналазе мир.
Наводи Буддха о мудрости и врлинама
Будала која зна да је будала толико је мудрија.
Оно што има природу настајања има и природу престајања.
Јединство се може манифестирати само Бинарним. Само јединство и идеја Јединства већ су две.
Које је одговарајуће понашање мушкарца или жене усред овог света,
где се свака особа држи свог комада крхотина? Шта је прави поздрав међу
људима док пролазе једни друге у овој поплави?
Када пазите на себе, пазите и на друге. Када пазите на друге, пазите на себе.
Нека нико не криви друге; нека нико не види пропусте и провизије
других. Али нека виде сопствена дела, извршена и поништена.
Прави мајстор живи у истини, у доброти и суздржаности, ненасиљу, умерености и чистоћи.
Прекријте ни речју ни делом. Једите умјерено. Живите у свом срцу.
Тражите највишу свест. Савладајте се у складу са законом. Ово је
једноставно учење пробуђених.
Живот је попут гудачке харфе,
ако је натегнут прејако не би се играо, ако је превише лабав виси,
напетост која производи предиван звук лежи у средини.
Не верујте
ни у шта само зато што сте чули. Не верујте ни у шта само зато што многи
то говоре и шушкају. Не верујте ни у шта само зато што је то записано у
вашим верским књигама. Не верујте ни у шта само у ауторитет својих
учитеља и стараца. Не верујте у традиције, јер се преносе већ много
генерација. Али након посматрања и анализе, кад утврдите да се било шта
слаже са разумом и погодује добру и добробити једних и других,
прихватите то и живите према њему
Баш као што су благо откривено
са земље, тако се и врлина појављује из добрих дела, а мудрост се јавља
из чистог и мирног ума. Да би се сигурно кретало кроз лавиринт људског
живота, потребна је светлост мудрости и вођство врлине.
Мудри су својим размишљањем изделовали говор, просијавајући га док се зрно просијава кроз сито.
Врлине, попут муза, увек се виде у групама. Добар принцип никада није пронађен само у било којој дојци.
Куотес Би Будха О Камми и Ниббани, пјевање и видео снимци
Неко ко се пошао у возилу Бодхисаттве требао би одлучити да “морам
сва бића водити у нирвану, у то царство нирване која ништа не оставља
иза себе”. Шта је то царство нирване која ништа не оставља иза себе?
Наводи Буддха о промени, неуспеху и патњи
Ништа није заувек осим промене.
Нема ватре попут страсти, нема ајкуле попут мржње, нема замке попут лудости, нема бујице као похлепе.
И раније и сада, само патња описујем и престанак патње.
Онај ко може сузбити свој гнев чим се појави, као правовремени
протуотров ће проверити змијски отров који се тако брзо шири - такав
монах одустаје овде и даље, као што змија баца своју истрошену кожу.
Нека сви који имају живот буду избављени из патње.
Лако је видјети мане других, али тешко видјети властите грешке.
Једни приказују мане других као што су млаке познате на ветру, али оне
прикривају сопствене мане док лукави коцкар крије своје коцкице.
Буда цитира страх
Они везани за појам “ја сам” и за ставове лутају светом који вређа људе.
Нема ништа страшније од навике сумње. Сумња раздваја људе. То је
отров који распада пријатељства и прекида угодне односе. Трн је који
иритира и боли; то је мач који убија.
VOICE
of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS) for Sarvajan Hithaya
Sarvajan Sukhaya i.e for the welfare, happiness and Peace for all
societies and to attain Eternal Peace as Final Goal
Capturing the Master Key
Babasaheb
Dr B.R Ambedkar has said that “political power is the master key using
which you can open all the doors of your progress and self respect”.
If
Foreigners from Bene Israel chitpavan brahmins of Rowdy/Rakshasa Swayam
Sevaks (RSS) can call this as manusmriti manuvad hindutva land why can
not we declare this land as PRABUDDHA BHARAT for the benefit of All
Aboriginal Awakened Societies ?
As we were Buddhists, are Buddhists and continue to be Buddhists.
99.9%
All Aboriginal Awakened Societies will force the chitpavan brahmins to
quit PRABUDDHA BHARAT with Ballot Papers to save Universal Adult
Franchise, Liberty, Equality, Fraternity for the welfare, happiness,
Peace as enshrined in our Marvelous Modern Constitution and for them to
attain Eternal Bliss as Final Goal.
Just 0.1% intolerant,
violent,militant, number one terrorists, ever shooting, mob lynching,
cunning, crooked,lunatic, mentally retarded, foreigners from Bene Israel
chitpavan brahmins of Rowdy/Rakshasa Swayam Sevaks(RSS) are remotely
controlling Murderer of democratic institutionsand Master of diluting
institutions (Modi) of Bevakoof Jhoothe Psychopaths (BJP) who gobbled
the Master Key by tampering the filthy fraud EVMs to win elections.
Ex
CJI Sathasivam had committed a grave error of judgement by ordering
that The EVMs must be replaced in. phased manner as suggested by the ex
CEC Sampath because it cost 1Rs 1600 crore to replace entire EVMs where
the question of replacement in itself was a proof that the EVMs can be
tampered. If Ballot Papers were used as followed by more than 80
democracies of the world, the chitpavan brahmins will get just 0.1%
votes.
The
present CJI must order for dissolving Central and State governments
selected by these EVMs and order for fresh Election with Ballot Papers
to save Universal Adult Franchise, Liberty, Equality, Fraternity as
enshrined in our Marvelous Modern Constitution for the welfare,
happiness and peace for all aboriginal Awakened societies. And also
order for the chitpavan brahmins to quit our country along with their
sales men.
EVM tampering case: Supreme Court issues notice to Centre, EC on BSP plea
The Supreme Court on Thursday sought responses from the centre and the
Election Commission (EC) to a plea filed by the Bahujan Samaj Party
(BSP) on alleged tampering of electronic voting machines (EVMs).
Following
Bharatiya Janata Party’s landslide victory in UP, BSP supremo Mayawati
had raised doubts that EVMs were tampered with.“A voter has the right to
know that the vote which he exercised as a
part of freedom of speech and expression to sub-serve the democracy has
really gone in favour of the candidate whom he/she has chosen,” the BSP
petition said.
Senior leaders of opposition parties met EC officials over the issue and
demanded that the old system of ballot papers be restored.
EC had got Rs 3,173.47 crore released from the
government to purchase 16,15,000 VVPAT EVMs for bringing transparency in
election process.Delhi High Court has to seek directions to the Election Commission to
inspect the paper slips of the VVPAT electronic voting machines (EVMs)
of all constituencies in the 2019 Lok Sabha polls. Inspection of the Voter-verified paper audit trail (VVPAT) EVMs claiming
that according to the data put up by the EC on its website there was
“discrepancy” in votes polled and votes counted in around 373
constituencies.
EC had got Rs 3,173.47 crore released from the government to purchase
16,15,000 VVPAT EVMs for bringing transparency in election process.
”great
discrepancy” in number of votes polled and counted at majority
of the constituencies “creates doubt” in the minds of voters, that the
EVMs were tampered with.
Apart from inspection of paper trails of the general assembly polls,
there must be directions to the EC to ensure that in future the paper
slips are also counted.
‘BSP supports protests against CAA and NRC, but we oppose violence & arson’: Mayawati - Republic World
Former
Chief Minister of UP, Mayawati addressed the media on Friday and said
that they don’t support violent protest and arson while agitating
against CAA & NRC
https://internet.gadgethacks.com/how-to/log-and-access-blocked-websites-e-g-facebook-twitter-youtube-from-work-school-your-home-computer-0124495/ HOW TO Log In and Access Blocked Websites (e.g. Facebook, Twitter & YouTube) from Work, School or Your Home Computer BY JUSTIN MEYERS 01/28/2011 12:42 AM 02/13/2011 10:55 AM You know it’s crazy out there when governments start blocking social websites like Facebook, Twitter and even YouTube. But that’s what happened in Egypt, when tens of thousands of anti-government protesters took to the streets on Tuesday (January 25th) in hopes of ending President Hosni Mubarak’s 30 years of authoritarian power.
The Egyptian government blocked Twitter Tuesday, which protesters used to coordinate movements. And reports all say they shut down mobile phone and complete Internet networks.
Recent reports also claim they have blocked Facebook in the country, along with YouTube, due to demonstrators disseminating videos and photographs.
Facebook said Wednesday following reports it had been blocked in Egypt that it had not seen any major changes in traffic from the country rocked by anti-government unrest.
“We are aware of reports of disruption to service but have not seen any major changes in traffic from Egypt,” a Facebook spokesman said in an email. [via Yahoo! News]
But that doesn’t mean they hadn’t done it.
The Egyptian government appears to be engaging in censorship methods that are either half-hearted or oblivious to the specifics of social media. [via Fast Company]
If you happen to be experiencing blockage of Facebook, Twitter, YouTube or any other social media site, whether you’re residing in Egypt, Pakistan or abroad, then it’s still possible to access those websites via VPNs or proxy servers. If you’re getting the “You are not authorized to access this page” error on your web browser, read on…
10 Ways to Access Blocked Sites like Facebook, Twitter, YouTube Internet Techies posted a great article on accessing blocked websites in countries like Egypt and Pakistan. But this also applies if your country, college, office or school is blocking websites and you want access to them. All you need is a proxy server.
Here’s in Internet Techies’ Top 10 list of proxy websites:
2UnblockSites ProxyBoxOnline Evade Filters ExitB Self Hide UnDirect To use these proxy sites, you just need to paste the URL of the blocked site in the input box and then you will be redirected to a page where you can see the data from blocked site. Some of these services are free to use but some of them are paid as well.
Also, check out the below video for accessing blocked websites and bypassing proxy servers:
11 Free VPN Services Internet Techies also has an alternative solution to hacking into those blocked websites, and it’s VPNs, or Virtual Private Networks.
VPN (Virtual Private Network) is a way of secure and reliable communication between some restricted sites and remote users. This is applicable for companies operating in different geographical locations with loads of employees working from home, different offices etc. In that case, employees may use VPN tunnel to access their company’s website or portal to access the data. Now this secure and reliable service or way of communication can be used to access some blocked sites as well.
Click through for the list of free VPN services.
Who owns the Internet? The Internet’s Owners
So who actually owns the Internet? There are two answers to this question:
Nobody Lots of people If you think of the Internet as a unified, single entity, then no one owns it. There are organizations that determine the Internet’s structure and how it works, but they don’t have any ownership over the Internet itself. No government can lay claim to owning the Internet, nor can any company. The Internet is like the telephone system — no one owns the whole thing.
From another point of view, thousands of people and organizations own the Internet. The Internet consists of lots of different bits and pieces, each of which has an owner. Some of these owners can control the quality and level of access you have to the Internet. They might not own the entire system, but they can impact your Internet experience.
The physical network that carries Internet traffic between different computer systems is the Internet backbone. In the early days of the Internet, ARPANET served as the system’s backbone. Today, several large corporations provide the routers and cable that make up the Internet backbone. These companies are upstream Internet Service Providers (ISPs). That means that anyone who wants to access the Internet must ultimately work with these companies, which include:
UUNET Level 3 Verizon AT&T Qwest Sprint IBM Then you have all the smaller ISPs. Many individual consumers and businesses subscribe to ISPs that aren’t part of the Internet backbone. These ISPs negotiate with the upstream ISPs for Internet access. Cable and DSL companies are examples of smaller ISPs. Such companies are concerned with what the industry calls the last mile — the distance between the end consumer and Internet connectivity.
Within the backbone are Internet Exchange Points (IXPs), which are physical connections between networks that allow data exchanges. For example, while Sprint, Verizon and AT&T provide part of the Internet backbone’s infrastructure, the three networks aren’t intertwined. They connect together at an IXP. Several companies and non-profit organizations administer IXPs.
The individual computer networks that make up the Internet can have owners. Every ISP has its own network. Several nations’ governments oversee computer networks. Many companies have local area networks (LANs) that link to the Internet. Each of these networks is both a part of the Internet and its own separate entity. Depending on local laws, the owners of these networks can control the level of access users have to the Internet.
You might consider yourself to be an owner of the Internet. Do you own a device that you use to connect to the Internet? If so, that means the device you own becomes part of the enormous inter-networked system. You are the proud owner of part of the Internet – it’s just a very small part.
If no one owns the Internet, who is responsible for making sure everything works? Find out in the next section.
IN THE BEGINNING, THERE WAS ARPANET ARPANET was a network of computers housed in various universities, government agencies and research facilities. The people who built ARPANET designed many of the protocols that the Internet uses today. ARPANET connected to several other computer networks and the Internet was born. The agency responsible for ARPANET was the Defense Advanced Research Projects Agency (DARPA), a branch of the United States Department of Defense (DoD). Since ARPANET began as a U.S. government-sponsored project, you could argue that at one time, the U.S. government owned the Internet.
The Internet’s Caretakers
As mentioned earlier, the Internet works because of a system of rules called protocols. By following these protocols, computers can send information across the network to other computers. If there were no protocols, then there’d be no guarantee that the information sent from one computer could be understood by another, or that it’d even reach the right destination.
As the Internet evolves, these protocols must also change. That means someone has to be in charge of the rules. There are several organizations that oversee the Internet’s infrastructure and protocols. They are:
The Internet Society: A nonprofit organization that develops Internet standards, policies and education. The Internet Engineering Task Force (IETF): An international organization with an open membership policy that has several working groups. Each working group concentrates on a specific topic, such as Internet security. Collectively, these working groups try to maintain the Internet’s architecture and stability. The Internet Architecture Board (IAB): An IETF committee, the IAB’s mission is to oversee the design of Internet protocols and standards. The Internet Corporation for Assigned Names and Numbers (ICANN): A private nonprofit corporation, ICANN manages the Internet’s Domain Name System (DNS). ICANN is responsible for making sure that every domain name links to the correct IP address. The Internet Society and IETF are open membership organizations. Both welcome the participation and input of Internet experts. They shape the way the Internet works and evolves.
ICANN, on the other hand, is a private organization. The exclusive nature of ICANN concerns some people. They argue that ICANN holds a lot of power over anyone who wants to register a domain name. ICANN makes money by accrediting vendors called registrars. These registrars then sell domain names to consumers and businesses. If you want to register a specific domain name, ultimately ICANN decides if you can have it.
While none of these organizations own the Internet, they each influence how the Internet works. The Internet has no central owner. While its structure remains carefully designed and maintained, the actual content on the Internet continues to be the untamed cyberspace we all know and love.
To learn more about the Internet and other topics, follow the links below.
DOMAIN NAMES
Think of the Internet as a massive map. Every computer connected to the Internet is a location with a physical address on that map. On the Internet, this address is a series of numbers called an IP address. It’s not easy to remember a list of seemingly random numbers. Fortunately, the people who created Internet protocols recognized this problem and came up with a solution: Domain names. A domain name uses words instead of numbers for Internet addresses.
Reality of E-filing in Supreme Court By Alabhya Dhamija - Aug 17, 2018 On
8th May 2017, a huge reform was announced in the Indian Judicial
System. It was announced by the then Hon’ble Chief Justice of India J.S.
Khehar, Hon’ble Mr. Justice Dipak Mishra (as he then was) and Hon’ble
Mr. Justice A.M. Khanwilkar in the Supreme Court Bar Association Bar
room to the Supreme Court Advocates and Advocates-on-record present
there.
It was announced that 3rd July 2017 onwards, E Filing
would be started in the Supreme Court as a part of the Phase II
Digitization process of the Courts. Paper books would be done away with,
no requirement for filing those bulky lower court records and High
Court records running into hundreds and thousands of pages. There was no
need to file the same documents again and again as they would be
directly sourced from the lower court. This would save time, energy,
money, effort, hardwork and most importantly would conserve the
environment. This was perceived to be a big change in the Indian
Judicial System, which was pending for quite a long time. A presentation
was given to the advocates present in the bar room by the Supreme Court
Judges and queries of the advocates present were directly answered by
them. This project was the brainchild of Justice A.M. Khanwilkar who
explained the new system, the new website, the filing procedure and
everything important to the advocates present there. The advocates were
even invited for the formal inauguration of the E Filing System and the
new website of the Supreme Court which was inaugurated by the Hon’ble
Prime Minister of India at Vigyan Bhawan on 10th May 2017.
Everything
was going as planned and all seemed good. The advocates appreciated the
said change and welcomed it with open arms, the judges and the registry
were proud and the Prime Minister of India Modi ji appreciated the
initiative of E Filing which came from within the Judiciary itself and
further said that this is in furtherance of the Digital India. I myself
was very excited as I was personally pained to see millions of pages
being wasted in litigation in the courts every year. But, unfortunately,
the System did not work as planned and till date, people continue with
filing the paper books before the Hon’ble Supreme Court of India. Very
few people have actually done the said E Filing and after that, they
have again resorted back to the paper book filing. Is this because the
system has failed or because we are not welcome to change? Let us try to
decode the reason…
First of all it may be pertinent to discuss in detail what and how the system has actually changed / proposed to be changed.
This
‘reform’ begun with a new website of the Supreme Court of India. This
website was the base on which the said change was to be brought about.
It was stated to be more user friendly, more responsive and a next
generation website which would ease the way the work is done. It was
supposed to be better than the previous website of the Supreme Court and
was to make the work easier. The most important thing that the new
website was made for apart from the reasons discussed above was
E-Filing. The advocates were supposed to log in to the Supreme Court
website using their login ID and password and were to fill in all the
relevant details of the cases that they were filing and then had to
upload the soft copy of the paper book online. This would drastically
reduce the work of the advocates and was supposed to benefit them, as
those long queues and the efforts in getting the paper books prepared et
al was done away with just by a click of a button.
With the
filing being done online, there was no requirement to make several sets
of copies for the paper books, there was no requirement to go and serve
the opposite party the copy of the paper book, there was no requirement
to go and stand in the queue of the filing and the re-filing counters of
the Supreme Court Registry. One could simply sit in his/her chamber and
the Registry was just a click away. The best part about this system
was that it was not only restricted to advocates but also to the
Party-in-Person. Even the Party-in-person, other than the AOR could make
an account online on the website and could file his/her case in the
most transparent way possible. All the compliances of filing all the
relevant documents of the writ petition / SLP, by the Supreme Court
Registry was done away with. Now, only the grounds of the appeal were
required to be filed and all other facts and documents were directly
taken from the Court against whose order an appeal is being preferred.
This was a big striking ‘reform’ which would reduce the work of the
advocates, as they were supposed to just make the grounds of the appeal
and upload the PDF file of the same. That is all what was required by
the Registry. As soon as the case number of the High Court or the Lower
Court against which the new filing is being done in the Supreme Court is
entered in the system, the process of digitization and scanning of the
records of that case will begin and within 24 hours, the scanning,
digitization of the records will be uploaded on the Supreme Court
Website, from where they can be easily accessed by the
petitioner/appellant and the respondent along with the registry and the
judges of the Supreme Court. This process would reduce the work of all
the responsible people i.e. the registry, clerks and the advocates
involved in the previous old tedious method of filing.
There is a
small brief procedure of E-Filing in which first the
AOR/Party-in-person is supposed to make a Log-in ID and Register on the
website. After registration is complete, the Dashboard of the AOR would
open where he could find all his cases that have been filed by him
before and which would be filed by him in the future in just one place.
If the AOR wishes to do a fresh filing, then just by clicking on the New
e-filing option and filing the relevant details of the parties, the
advocate and the Court from which the appeal/SLP is being preferred, and
the relevant details of the judgments that have been cited and the case
which is being challenged in the present new filing and with this the
process of E-filing begins. Then, simply fill in the details of the
index and submit after which the details of any additional party and the
instructing advocate (if any) could also be filled in so that they are
also informed of all the updates in the case (Presently, SMS/emails go
to AORs who then inform the instructing advocate of any notification
from the Supreme Court regarding a particular case). The soft copy being
uploaded with all other relevant details of the case, the e-filing is
complete. This whole process of E-filing does not take more than 5
minutes and as soon as the above process is completed, the AOR gets a
Provisional Application Number which can be used for future reference.
Quoting the then Hon’ble CJI (in his address to the Supreme Court advocates on 8th May 2017),
“But
what I want to tell you today when I have come to you is this that in
this change we ask you for nothing. You have to do nothing more than you
are already doing. We have come to tell you that we will give you a lot
of what you are doing. So, this technology which we are introducing is
not for you to do something more or to change what you are already doing
but to involve you in doing less than what you have already been doing.
We know E filing. When you E file, you do exactly what you do
physically but you do it on the internet. You prepare the whole paper
book, and then you E file it from your office and it comes to the
registry of this court. We are moving from e filing to a process of
digital filing.”
It was said that this E Filing would be
beneficial for the advocates as it would reduce the work to one tenth.
CJI Khehar said that, “For us to tell you today is only this much that
everything which you used to do earlier is going to be reduced to one
tenth. And with no effort. What more?”
Suppose an advocate has to
file a Special Leave Petition in the Supreme Court against an order of a
Writ Petition that was filed in a High Court say Bombay High Court. So
that advocate simply needs to open a word document file, write the
grounds for the SLP that he is preferring in the Supreme Court, convert
it into a PDF File, log into his account on the Supreme Court website,
fill in the particulars and write the WP number of the Bombay High Court
against which the SLP is being preferred and then upload the PDF file
and submit it. There is no requirement for any facts, list of documents,
affidavit, etc. in the SLP and it would simply be the grounds of the
SLP, as the file of the High Court / Lower Court would be called for as
soon as the WP (Writ Petition) number is mentioned and that’s all that
an advocate is supposed to do and all the paper work to be done in the
Supreme Court is finished. As soon as the grounds are uploaded,
automatically all the parties concerned (which were a party in the High
Court) are informed and they can download the grounds of appeal which
have been uploaded on the Supreme Court website. So, in this scenario,
the file right from the District Court (or the High Court) will go up to
the Supreme Court and all the records of that particular case would be
digitized.
Moreover, if there is any delay in filing the said
SLP, then the system would automatically calculate the delay and will
even inform the delay if any. So, there is no work to be done with
respect to the delay as well, and simply an application for condonation
of delay can be moved without much of the work. What is even more
interesting is that the Supreme Court website even now informs the
advocate how much is the court fee which is to be paid. One just has to
enter the particulars of the case and the amount of court fees to be
paid is displayed.
Moreover, this system of the calculation of
the court fee and the limitation period would bring in transparency in
the filing of the case as the litigant would be aware at each and every
step as to what is going on and what is going to happen next.
The
Chief Justice of India had in his speech (in the Vigyan Bhawan during
the inaugration) made a remark with respect to the court fee calculation
that,
“I was a new lawyer, I had just started working. I used to
go to the registry to file my cases and I knew how Process Fee was
filed. So, we were standing in a group and this clerk comes to this
lawyer and tells him how much money he should charge for Process Fee and
he says where are the respondents, he says Abohar, he says what’s the
distance from Chandigarh to Abohar. He says about 300 kms. He says
charge him 1 Re per km and whatever number of respondents there are. So,
every respondent service was for 300 Rs. as a matter of fact, its Rs.
2.65 paise at that point in time per person to serve a respondent. So
here is the system which will tell every litigant how much money is
spent, when is spent, what the date is, what is going to be done on the
next date …”.
What is more to this system is that it is being
linked to all Governments i.e. the Central Government and the various
State Governments meaning thereby that all the relevant departments
within the Central Government and the State Government would be having
access to this system. Suppose, today a case is filed against one
particular department. As soon as the department is mentioned as a
Respondent in the case, a notification would be sent to the said
department and it can download the grounds of appeal that have been
filed along with the court record immediately. Previously, these
departments had to get the paper book collected, then get it delivered
to the advocate and then instructions were given in the case. All this
travelling and work has been reduced and now the advocate of the
concerned department can directly download the grounds of appeal. So,
now if the department wishes to appear on the very first day of the
institution of the case, it can do so and take a stand from the very
first day. It is pertinent to mention here that the Union of India is
the biggest litigator in the Supreme Court.
As has already been
discussed above, this is not only restricted to Government Department
but the private litigants also. As soon as grounds of appeal are
uploaded online, the private litigants will also get an intimation of
the same. What is more interesting is that the system would even inform
the advocate if there is any caveat which has already been filed in the
said case.
Let us presume that a Bail application has been filed
for an accused. A bail application of another accused in the same FIR
Number or case number has already been rejected will also be
automatically informed to the judges and the parties, as the FIR Number
or the case number would have to be mentioned and so it can be seen from
the database.
Introducing this system may even help with
reducing the delay that is caused in filing compliances and replies in a
case. Once the case is in the court, there are certain timelines under
which have to be adhered to by the officers to whom a particular task
has been assigned- timelines are not being adhered to, then the
intimation would move up to the superior authority, and would go up to
even the highest authority if the timeline is not being adhered to. The
then Chief Justice of India J.S. Khehar and Justice Khanwilkar had even
assured of the confidentiality and the security of the website and the
files that are being uploaded on the system and it cannot be breached.
Another
advantage of this system is that the documents will be digitized and
all the evidence, documents and grounds and facts that have been relied
in the Trial Court would be available even when the case reaches upto
the Supreme Court. This would promote transparency and the documents
cannot be manipulated. This is a system where if once the record is
there, it’s always there, and that’s the record which is going to be
relied on.
The Chief Justice had even assured that for making a
system like this, no rules have to be changed. The present and current
practice will continue and nothing with that regard would change.
Supposedly, a particular document is not legible in the records or a
document is in a vernacular language, then simply an IA can be filed to
file the true typed copy or translated copy respectively. It was said
very clearly that nothing is being asked from the advocates, rather a
lot is being given to them.
For the sake of convenience, the
then CJI said, the lawyers may initially download the PDF from the
website, print it and argue in the court. Alternatively, the advocates
may simply bring a laptop to the Court and argue having the laptop with
them.
Apart from conserving the environment, it would even save
out on the money that is spent by the litigants as they have to pay a
considerable amount for getting the photocopies done, paper books made,
typing done, etc. All this expenditure may be reduced manifold, as once
the E-Filing pf a case is done, one does not incur all this expenditure.
What is even more beneficial for the advocates and the party in person
is that the labour that went into getting all of this done is almost
done away with. If the E-Filing is done, then one needn’t go and get
paper books made, get the service done, go and stand in long queues in
the Supreme Court Registry for removing the defects in the files.
Environmental
aspect and the benefits of E-filing – There are approximately 80,000
cases filed in the Supreme Court every year. If we take an average of
200 pages (usually cases are more bulky in the Supreme Court and this
may be the lower limit) in every paper book then this translates to
roughly 1,60,00,000 (One Crore Sixty Lakh) of printed pages. But this
1,60,00,000 pages are only if we consider one paper book being printed,
which is actually not the case. In a normal Supreme Court filing, if we
consider there to be only two parties as respondents (another reasonable
guess; in many cases there are even 30 respondents), then approximately
8 copies of paper books are printed. If we take another reasonable and
conservative guess of 8 copies being printed per case, then a total of
12,80,00,000 (Twelve Crore Eighty Lakh) pages are printed every year
only for the filings that are done in the Supreme Court of India. It is
pertinent here to even keep in mind that for every paper book that is
printed, there must be even a few number of pages which must be getting
wasted due to either typographical / printing errors. Also, many pages
are reprinted at the time of removal of the defects that have cropped up
in the files. For the sake of convenience and for not complicating the
things, I will not be counting these additional pages that are printed.
Furthermore, I am not considering the pages involved in the
counter-affidavits/replies and rejoinders, etc.
If we look at the
monetary aspect, then for printing 12,80,00,000 pages, we spend
12,80,00,000 (Rupees Twelve Crore Eighty Lakh) [number of pages *1; 1
Rupee is the prevalent rate of photocopy in the Supreme Court].
By
chopping one tree down, we get 8,333.3 pages. This means that
approximately 15,361 trees (this is not an actual estimate but rather
the bare minimum estimate as all the figures used to reach to the said
figure are the most reasonable guesses) are cut each year only so that
we can provide justice in the Supreme Court of India. Is this much paper
wastage and deforestation required? Moreover, approximately 90% of the
cases are dismissed on the very first day in the Supreme Court and all
these paper books are rendered useless. Considering the abovementioned
issues, the Hon’ble Supreme Court of India had brought out this ‘reform’
so that we can save money, time and environment. [Please note:
recently, around 16,500-17,000 trees were being chopped in Lutyens Delhi
for building new government houses, which was stayed by the Delhi High
Court; we already cut a minimum of the abovementioned trees per year to
get justice in the Supreme Court]
So far, I am sure everything
must be seeming like a cakewalk and that everything is going on
according to what has been planned. But, the actual and harsh reality is
that this system has failed and it is not working as it was supposed to
be. The onus of the failure of this system goes to firstly the Supreme
Court Registry / NIC Team and secondly (majorly), WE the advocates.
I
spoke to a number of advocates and a few people in the Supreme Court
Registry and the NIC Team (who developed the said system) as to why this
system did not work as it was supposed to, which I would be discussing
in detail in the following paragraphs.
Every Court room of the
Supreme Court has touch screen high-tech computer systems for the
judges. On my visit to almost all the courts of the Supreme Court, I was
pained to see that these touch screen high tech computer systems are
just lying on the table of the judges with no one using them. None of
the judges are using them, because unfortunately most of the filing in
the Supreme Court is being done by the traditional method of physical
paper books. I was even told that if I am doing the E-Filing or
paperless filing in the Supreme Court, still the paper books would be
prepared for judges for which Rs. 6 per page of the file uploaded would
be charged extra from the litigant. When I was told this particular
fact, I was shocked as to why then was this system of E-filing even
started. I was even advised by one official who did not wish to be named
that E-filing system works only for those people who are not from Delhi
and wish to do the filing sitting from their residence which is outside
Delhi. She further advised me that, if you file it online, instead of
reducing your work, it will increase it furthermore, as the system is
not perfect and there are many issues around it. [this article was
originally written in October 2017, and this was last checked in the
same month].
Just like the newton’s third law “for every action,
there is equal and opposite reaction”, with each and every filing, there
always comes a refiling in the Supreme Court. It is very rare, rather
impossible, that a filing is done in the Supreme Court and there are no
defects. I was further informed and advised by another official that
there is no option for doing the re-filing on the Supreme Court website
and they are still in the process of developing it and it would be
updated within a couple of days (I was told this in the second week of
September 2017). I have checked my E-Filing Dashboard on the Supreme
Court website till 12.10.2017, but I have not found any option for
re-filing the matter. For doing the re-filing, one has to email the said
document(s) to NIC/Supreme Court Registry and it is a very cumbersome
process. [this article was originally written in October 2017, and this
was last checked in the same month, however I presume that the system
has not been improved as no one has pursued to improve it.]
Moreover,
one AOR (who has done the E-filing once and had a bad experience) told
me that once the matter has been filed, the registry also does not give
preference in checking the defects of the files whose filing is done
online as it is pre-occupied with the physical filing.
Furthermore,
it was said that the records of the lower courts would be digitized
within 24 hours and would be uploaded online as against the e-filing
that has been done in the Supreme Court. On speaking with another
Advocate on record practicing in the Supreme Court, I was told that the
records would be digitized only if there is a setup to do so. How is it
possible that all the courts would be brought under this system so soon
without any training or anything of that sort. He further told me that,
this system is not working in the Supreme Court itself and people are
taking time to adapt to it, how do you expect the advocates and court
staff from lower courts from different states to adapt to it?
On
going through the news, help files and the videos (of the inauguration)
of the said E-filing system, it had given me immense happiness. But once
I started visiting the Supreme Court regularly and did a few filings
(as an advocate), I got to know the reality regarding the extent of the
application and reach of the system. The website, which was also updated
and reformed, is also said to be full of bugs and it is unpredictable.
The main page of the Supreme Court website which has the tabs of
circular, notices, judgments, etc. is not updated (like it used to be
done on the previous version of the website) [Note: as of today
17.08.2018, this issue does not exist]. It is a hard time finding a
particular thing through the new website.
Being a technocrat, I
was elated looking at the system. But unfortunately, it doesn’t work the
way it was supposed to be. Maybe, there must be some change from the
advocates’ side. Some change is even required from the Registry and the
NIC Team. They should give priority to the E-filing and should check the
traditional filing later on. This may incentivise the advocates to do
the E-Filing. Furthermore, the Supreme Court may initially, to
incentivise the litigants and advocates, can give some rebate or
discount on the court fees (there is a huge budget for E Filing and a
small rebate for a few months wouldn’t make a huge loss as compared to
the benefit that would be achieved by E-Filing).
One day while I
had gone to remove some defects in a particular filing, I was told by
the Officer at the Registry that after the filing is done, they are sent
for scanning. So, when they are sent for scanning once the Paper book
has been filed, I would pray before the Hon’ble Judges to motivate the
advocates and the litigants by viewing the files on their computers
only. At least 3 copies of paperbook which are provided to the judges
can be saved, plus, they can lead by example and set a standard and
motivate the lawyers to do the E-Filing. If the judges start reading the
files online, this itself would save approximately 4,60,00,000 (Four
Crore Sixty Lakh) pages, if we adhere to the same estimate that was
taken above. [Note: as of 17.08.2018, the Touch Screen computers which
were found lying on the corner of the table of the judges have even been
removed from some courts, including Court No. 1).
What more can
be done is that the E-Filing can be started in phases. For example, in
the Delhi High Court, if there is any Company Petition to be filed then,
since 2014, the matters are filed only through the electronic medium
and no paper books are made and submitted to the court. So, in the
Supreme Court also this type of approach can be taken and E-Filing can
be started in phases.
We complain and ban crackers on Diwali so
that the environment is saved and there is less air pollution. If
E-Filing is started, lakhs and crores of pages would be saved, less
trees would be cut, there would be less global warming and as a
consequence there will be less pollution. Thousands of crores are spent
on curbing the environmental pollution and a huge impact can be made if
this change is brought about. Saving thousands and lakhs of trees per
year would create a chain of events in improving the environment.
Another big financial benefit would be that the amount that is spent on
the printing of all the pages, would also be saved. So, it would be like
killing two birds with one stone! (in hindi: एक् तीर से दो निशाने
लगाना)
Furthermore, there is a huge budget which is granted by
the Central Government to the judiciary to digitize the judiciary. A
part of this money should be spent on training the advocates and the
litigants who wish to do E-filing. There is only one small FAQ file
available online, with no video demonstration, no live chat feature,
nothing. In today’s date, there should be a channel dedicated on Youtube
helping the interested parties, and this won’t require a single penny.
There is no support whatsoever from the authority so as to ease the
E-filing. What even can be done is that a dozen of people should be
hired / deputed specially in the Supreme Court to help the advocates
with the E-Filing. If there is some dedicated staff to look for the
E-Filing, then I am sure it would ease the process and make it simpler.
What should even be done is that some tutorial videos / demos should be
made covering each and every aspect of how the E-Filing is to be done
and what would be the procedure of the same. This wont even take much
effort / time and won’t even consume funds.
Another issue which
comes up to my mind is that when the E-Filing is being done, still the
advocate / litigant has to buy the ecourt fee and scan it and attach it.
I didn’t see a system anywhere where one could make payment using the
online banking / E-Wallets / Debit Card / Credit Card. When the purpose
is to do E-Filing, then I don’t understand as to why cant there be a
mode of payment of the court fee online itself. It would save so much
time and energy. Unfortunately, even with the E-Filing in the Delhi High
Court, the court fee is to be bought, then scanned and then uploaded
online (in Delhi High Court, first the paper book is usually printed by
advocates and prepared and then scanned, which absolutely makes no sense
to me). In today’s date, when the Hon’ble Prime Minister of India is
pressing for a digital economy, why can’t the courts accept the online
mode of payment. Rather, most of the Ecourt fees is purchased using
cash. I have till date not seen a single person who purchases e court
fee using debit/credit card / Demand Draft / cheque / mobile banking,
etc. Rather using an online mode of payment would help digitizing the
economy as well.
The system is still vague and confusing and
needs explanation from the side of the Registry and the NIC Team. It is
definitely a big change and a very big move from the Supreme Court of
India specially the then Hon’ble Chief Justice of India Justice J.S.
Khehar and his brother judges including the present Hon’ble Chief
Justice of India Justice Deepak Misra and Hon’ble Justice A.M.
Khanwilkar. There should be a full revamp of the system, should be
improved and should be brought out in phases such that within six months
of the launch of the new system, all the filing in the courts is done
via the electronic medium. It is definitely the need of the hour. I even
humbly request the Hon’ble Judges to use their computer systems to go
through the files and should lead by example and motivate the advocates
to follow them.
Today or tomorrow, E-Filing will have to be
started in full swing. Hundreds of crores of pages are wasted every year
just so that justice can be dispensed in India. There is no other
alternative to this paper wastage and major cause of environmental
pollution but to begin with E-Filing. The question is, when do we start
taking this seriously and when do we actually start the E-filing and
help this nation save its depleting resources.
[This article was originally written in October 2017 and some facts and figures may pertain to October 2017].
About Alabhya Dhamija
AvatarAlabhya
is an Advocate practicing at Delhi High Court and other courts in
Delhi. Contact: alabhya@dhamija.com, +91 8373932931, +91 9599902627
View all articles by Alabhya Dhamija
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All 84,000
Khandas As Found in the Pali Suttas Traditionally the are 84,000 Dharma
Doors - 84,000 ways to get Awakeness. Maybe so; certainly the Buddha
taught a large number of practices that lead to Awakeness. This web page
attempts to catalogue those found in the Pali Suttas (DN, MN, SN, AN,
Ud & Sn 1). There are 3 sections:
The
discourses of Buddha are divided into 84,000, as to separate addresses.
The division includes all that was spoken by Buddha.”I received from
Buddha,” said Ananda,
“82,000 Khandas, and from the priests 2000; these are 84,000 Khandas
maintained by me.” They are divided into 275,250, as to the stanzas of
the original text, and into 361,550, as to the stanzas of the
commentary. All the discourses including both those of Buddha and those
of the commentator, are divided into 2,547 banawaras, containing
737,000 stanzas, and 29,368,000 separate letters.
Positive Buddha Vacana — The words of the Buddha — Interested in All
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instructions that defined how Buddhism would be lived and practiced long
after the Buddha’s death — even to this day. But this sutta also
depicts, in simple language, the poignant human drama that unfolds among
the Buddha’s many devoted followers around the time of the death
oftheir beloved teacher.
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VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS) for Sarvajan
Hithaya Sarvajan Sukhaya i.e for the welfare, happiness and Peace for
all societies and to attain Eternal Peace as Final Goal
Capturing the Master Key
Babasaheb
Dr B.R Ambedkar has said that “political power is the master key using
which you can open all the doors of your progress and self respect”.
If Foreigners from Bene Israel chitpavan brahmins of Rowdy/Rakshasa Swayam
Sevaks (RSS) can call this as manusmriti manuvad hindutva land why can
not we declare this land as PRABUDDHA BHARAT for the benefit of All
Aboriginal Societies ?
As we were Buddhists, are Buddhists and continue to be Buddhists.
99.9%
All Aboriginal Awakened Societies will force the chitpavan brahmins to
quit PRABUDDHA BHARAT with Ballot Papers to save Universal Adult
Franchise, Liberty, Equality, Fraternity for the welfare, happiness,
Peace as enshrined in our Marvelous Modern Constitution and for them to
attain Eternal Bliss as Final Goal.
Pain é un agasallo con música, canción e danza En vez de evitalo, Aprende a abrazalo. Sen dor, non hai crecemento
A madurez é aprender andar lonxe de persoas e situación que ameaza a súa paz de mente, respecto propio, valores, moral e valor propio. Buda
A paz interior comeza o momento elixes non para permitir outro persoa ou evento para controlar as súas emocións
Nunca podemos obtén a Paz no mundo exterior ata que fagamos a Paz nós mesmos Buda
37) Classical Georgian-კლასიკური ქართული,
37) კლასიკური ქართული - კლასიკური ქართული
ტკივილი საჩუქარია მუსიკით, სიმღერით და ცეკვით ამის თავიდან აცილების ნაცვლად ისწავლეთ მისი მიღება. ტკივილის გარეშე ზრდა არ არის
სიმწიფე სწავლაა სიარული ხალხი და სიტუაცია, რომელიც საფრთხეს უქმნის თქვენს მშვიდობას გონება, თავმოყვარეობა, ღირებულებები, მორალი და თვითშეფასება.-ბუდა
Შინაგანი მშვიდობა იწყება მომენტი შენ არ აირჩიე სხვის დაშვება პიროვნება ან მოვლენა გააკონტროლოს თქვენი ემოციები
ჩვენ არასდროს შეგვიძლია მშვიდობის მოპოვება გარე სამყაროში სანამ ჩვენ მშვიდობას შევუდგებით ჩვენ თვითონ ბუდა
38) Classical German- Klassisches Deutsch,
38) Klassisches Deutsch
Schmerz ist ein Geschenk mit Musik, Gesang und Tanz Anstatt es zu vermeiden, Lerne es zu umarmen. Ohne Schmerzen, Es gibt kein Wachstum
Reife ist Lernen weggehen von Menschen und Situationen, die Ihren Frieden bedrohen des Geistes, Selbstachtung, Werte, Moral und Selbstwert. Buddha
Innerer Frieden beginnt der Moment du wählst nicht einem anderen erlauben Person oder Veranstaltung um deine Emotionen zu kontrollieren
Wir können niemals Frieden erlangen in der Außenwelt bis wir Frieden schließen mit uns selbst Buddha
39) Classical Greek-Κλασσικά Ελληνικά,
39) Κλασικά Ελληνικά-Κλασσικά Ελληνικά
Ο πόνος είναι ένα δώρο με μουσική, τραγούδι και χορό Αντί να το αποφύγουμε, Μάθετε να το αγκαλιάζετε. Χωρίς πόνο, δεν υπάρχει ανάπτυξη
Η ωριμότητα είναι μάθηση να φύγει μακριά τους ανθρώπους και την κατάσταση που απειλεί την ειρήνη σας του νου, του σεβασμού, τις αξίες, τα ηθικά και την αξία του. - Βούδα
Εσωτερική ειρήνη αρχίζει τη στιγμή δεν θα επιλέξετε για να επιτρέψω ένα άλλο πρόσωπο ή γεγονός για να ελέγχετε τα συναισθήματά σας
Ποτέ δεν μπορούμε να αποκτήσετε Ειρήνη στον εξωτερικό κόσμο μέχρι να φτιάξουμε την Ειρήνη εμείς οι ίδιοι Βούδας
41) Classical Haitian Creole-Klasik kreyòl,
41) Klasik kreyòl-Klasik kreyòl
Doulè se yon kado ak mizik, chante ak dans Olye pou yo evite li, Aprann anbrase li. San doulè, pa gen okenn kwasans
Matirite se aprann mache lwen moun ak sitiyasyon ki menase lapè ou nan tèt ou, respè pwòp tèt ou, valè, moral ak vo pwòp tèt ou.-Bouda
Inner Peace kòmanse moman sa a ou chwazi pou ou pa pou pèmèt yon lòt moun oswa evènman kontwole emosyon ou yo
Nou pa janm ka jwenn lapè nan mond lan deyò jiskaske nou fè lapè nou menm Bouda
42) Classical Hausa-Hausa Hausa,
42) Al’adun Hausawa-Hausawa
Raɗaɗi Kyauta ce tare da kiɗa, waƙa da rawa Maimakon a nisanta shi, Koyi shigar da shi. Ba tare da ciwo ba, babu wani ci gaba
Balaga shine koyo tafiya daga mutane da yanayin da ke barazana ga zaman lafiyar ku na hankali, girmama kai, dabi’u, kyawawan halaye da ƙimar kai. — Buddha
Salamu Alaikum fara lokacin ka zabi ba don ba da damar wani mutum ko taron don sarrafa motsin zuciyar ku
Ba za mu taɓa iya ba sami Zaman Lafiya a duniyar waje har sai mun yi Zaman Lafiya tare da kanmu Buddha
ʻO ka ʻeha he makana me ka mele, mele a me ka hulahula Ma kahi o ka haʻalele ʻana iā ia, E aʻo e apo. Me ka ʻeha ʻole, Aohe ulu ana
Ke aʻo ʻia nei ke ʻano ma mua e hele wāwae aku mai kanaka a me ke kūlana e hoʻoweliweli i kou maluhia o ka naʻau, ka mahalo pono, nā waiwai, nā pono a me ka maikaʻi pono.-Buddha
Maluhia loko hoʻomaka ka manawa ʻaʻole ʻoe e koho e ʻae i kekahi kanaka a i ʻole ka hanana e kāohi i kou mau manaʻo
ʻAʻole hiki iā mākou loaʻa ka maluhia i loko o ka honua waho a hiki i ka wā e ʻoluʻolu ai mākou me iho kakou Buddha
44) Classical Hebrew- עברית קלאסית
44) עברית קלאסית - עברית קלאסית
כאב הוא מתנה עם מוזיקה, שירה וריקוד במקום להימנע מכך, למד לאמץ את זה. ללא כאב, אין צמיחה
בגרות היא למידה להתרחק אנשים ומצב שמאיים על השלווה שלך נפש, כבוד עצמי, ערכים, מוסר וערך עצמי. - בודהא
שלום פנימי מתחיל את הרגע אתה בוחר לא לאפשר אחר אדם או אירוע לשלוט ברגשות שלך
לעולם איננו יכולים להשיג שלום בעולם החיצוני עד שנשלים איתנו שלום את עצמנו בודהא
Loj hlob yog kev kawm mus kev deb ntawm tib neeg thiab cov xwm txheej uas hem koj txoj kev thaj yeeb ntawm lub siab, tus kheej hwm, qhov tseem ceeb, kev coj ua thiab tus kheej muaj nqis.-Buddha
Sab Hauv Kev Kaj Siab pib lub sijhawm koj xaiv tsis tau ua pub lwm tus tus neeg lossis kev tshwm sim los tswj koj txoj kev xav
Peb ua tsis tau ib zaug Tau Kev Thaj Yeeb hauv ntiaj teb sab nraud kom txog rau thaum peb tsim Kev sib haum xeeb nrog peb tus kheej Hauj sam
46) Classical Hungarian-Klasszikus magyar,
46) Klasszikus magyar-Klasszikus magyar
A Pain ajándék zene, dal és tánc Ahelyett, hogy elkerülné, Tanulja meg ölelni. Fájdalom nélkül, nincs növekedés
Az érettség tanulás elmenni tőle emberek és helyzet, amely veszélyezteti a békét az elme, az ön tisztelete, értékek, erkölcs és önértés. - Buddha
A belső béke megkezdi a pillanatot nem úgy dönt hogy megengedjen egy másiknak személy vagy esemény az érzelmeitek ellenőrzésére
Soha nem tudjuk szerezz békét a külvilágban amíg békét nem kötünk minket Buddha
47) Classical Icelandic-Klassísk íslensku,
47) Klassísk íslensk-klassísk íslensku
Sársauki er gjöf með tónlist, söng og dansi Í stað þess að forðast það, Lærðu að faðma það. Án sársauka, það er enginn vöxtur
Þroski er að læra að ganga frá fólk og aðstæður sem ógna friði þínum huga, sjálfsvirðingu, gildi, siðferði og sjálfsvirði. - Búdda
Innri friður byrjar stundina þú velur ekki að leyfa annað einstaklingur eða atburður til að stjórna tilfinningum þínum
Við getum aldrei gert það öðlast frið í ytri heiminum þar til við gerum frið við okkur sjálfum Búdda
48) Classical Igbo,Klassískt Igbo,
48) Igbo gboo, Klassískt Igbo
Mgbu bụ Onyinye nke nwere egwu, egwu na egwu Kama izere ya, Mụta ịmakụ ya. Enweghị ihe mgbu, uto adighi
Ntozu oke bụ mmụta isi n’ebe ha nọ pụọ Ndi mmadu na onodu ojoo nke na - etinye udo gi egwu nke uche, nkwanye ugwu, ụkpụrụ, omume ọma na uru onwe ya. - Buddha
Udo nke ime na-amalite oge ị họrọghị inye onye ọzọ ohere mmadu ma obu ihe omume ịchịkwa mmetụta gị
Anyị enweghị ike nweta Udo na mpụga ụwa rue mb wee ayi mere udo anyi Buda
49) Classical Indonesian-Bahasa Indonesia Klasik,
49) Klasik Bahasa Indonesia-Bahasa Indonesia Klasik
Nyeri adalah Hadiah dengan musik, lagu, dan tarian Alih-alih menghindarinya, Belajar merangkulnya. Tanpa rasa sakit, tidak ada pertumbuhan
Kedewasaan adalah belajar untuk menjauh dari orang dan situasi yang mengancam kedamaian Anda pikiran, harga diri, nilai-nilai, moral dan harga diri.-Buddha
Kedamaian batin memulai momen Anda memilih tidak untuk mengizinkan yang lain orang atau peristiwa untuk mengendalikan emosi Anda
Kita tidak akan pernah bisa dapatkan kedamaian di dunia luar sampai kita berdamai dengan diri Budha
50) Classical Irish-Indinéisis Clasaiceach,
50) Clasaiceach Clasaiceach
Bronntanas is ea Péine le ceol, amhrán agus damhsa In áit é a sheachaint, Foghlaim conas glacadh leis. Gan phian, níl aon fhás ann
Tá aibíocht ag foghlaim siúl amach as daoine agus staid a chuireann do shíocháin i mbaol intinne, féinmheas, luachanna, moráltacht agus féinluach.-Búda
Síochána Istigh tosaíonn an nóiméad ní roghnaíonn tú chun ligean do dhuine eile duine nó imeacht chun do mhothúcháin a rialú
Ní féidir linn riamh Faigh Síochána sa domhan seachtrach go dtí go ndéanfaimid Síochána leis sinn féin Búda
51) Classical Italian-Italiano classico,
51) Classico italiano-italiano classico
Pain è un regalo con musica, canzoni e balli Invece di evitarlo, Impara ad abbracciarlo. Senza dolore, non c’è crescita
La maturità sta imparando per allontanarsi da persone e situazioni che minacciano la tua pace della mente, rispetto di sé, valori, morale e autostima. Buddha
Pace interiore inizia il momento tu scegli di no per permetterne un altro persona o evento per controllare le tue emozioni
Non possiamo mai ottenere la pace nel mondo esterno finché non facciamo pace con noi stessi Budda
53) Classical Javanese-Klasik Jawa,
53) Basa Jawa Klasik-Klasik Jawa Klasik
Nyeri minangka Peparinge musik, lagu lan tari Nanging ora ngindhari, Sinau kanggo ngisin. Tanpa lara, ora ana wutah
Kadewasan yaiku sinau kanggo mlaku adoh saka wong lan kahanan sing ngancam katentreman sampeyan pikiran, ngormati, nilai, moral lan ajining diri.-Buddha
Damai ing diwiwiti ing wayahe sampeyan milih ora kanggo ngidini liyane wong utawa acara ngontrol emosi
Aku ora bakal bisa entuk Katentreman ing jagad njaba nganti kita nggawe Damai kanthi awake dhewe Buddha
55) Classical Kazakh-Классикалық қазақ,
55) Классикалық қазақ-классикалық қазақ
Ауыру - бұл музыка, ән және би бар сыйлық Одан аулақ болудың орнына, Оны қабылдауға үйреніңіз. Ауырсынусыз, өсу жоқ
Кемелдену - бұл оқу алыс жүру сіздің тыныштығыңызға қауіп төндіретін адамдар мен жағдай ақыл, өзін құрметтеу, құндылықтар, мораль және өзіндік құндылық.-Будда
Ішкі тыныштық сәтті бастайды сіз таңдамайсыз басқасына рұқсат ету адам немесе оқиға эмоцияларыңызды басқаруға
Біз ешқашан жасай алмаймыз Бейбітшілікке қол жеткізіңіз сыртқы әлемде біз бейбітшілік орнатқанша өзіміз Будда
58) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),58) Klasîk Kurdî (Kurmancî) -Kurdî (Kurmancî)
Pain bi muzîk, stran û govendê Diyariyê ye Li şûna ku jê birevin, Fêr bibin da ku ew hembêz bikin. Bê êş, mezinbûn tune ye
Zîhniyet fêr dibe ku ji rêve herin kes û rewşa ku aramiya we tehdîd dike hişê xwe, rêza xwe, nirx, exlaq û xweha hêjayî.-Buddha
Aşitiya navxweyî deme dest pê dike hûn ne hilbijêrin da ku destûr bide yekî din kes an bûyer da ku hestên xwe kontrol bikin
Em çu carî nabin Aşitiyê bistînin li cîhana derveyî heya ku em bi Aşitiyê re bikin xwe Buddha
59) Classical Kyrgyz-Классикалык Кыргыз,
59)КлассикалыкКыргыз-Классикалык Кыргыз
Painмузыка,ыржанабиймененбирбелегиболуп саналат Тескерисинче, аныкачуунун, Исламгаүйрөн. ооружок, өсүш болбой жатат
Төлөө мөөнөтү боюнчаокутуу алысжүрүүгө тынчтыктыкоркунучадамдаржанакырдаал акыл-эс,өзүн өзүсыйлоо, баалуулуктар, адеп-ахлактыкжана жергиликтүү өз алдынчаworth.-Дон
Ички дүйнө учурдубашталат сенэмес,тандап алган башкажолменен жак жеиш-чара ой-сезимдерди башкара билүү
Бизэч качан алууТынчтык сырткыдүйнө БизмененТынчтыкчейин өзүбүз Будда
61) Classical Latin-LXII) Classical Latin,
LXI)LXII-Classical Latin)Classical Latin
DolorestGiftadmusica, carminaetchoros Instead offugiendo, Discequam complectere. Sinedolore, non estincrementum
Ny fanaintainana dia Fanomezana miaraka amin’ny mozika, hira ary dihy Tsy manalavitra azy io. Mianara mamihina azy. Tsy misy fanaintainana, tsy misy ny fitomboana
Ny fahalalana matotra dia mianatra mandeha lavitra olona sy toe-javatra manohintohina ny fiadananao amin’ny saina, manaja tena, soatoavina, soatoavina sy soatoavina. — Buddha
Fiadanana anaty manomboka ny fotoana tsy mifidy ianao mba hamela ny iray hafa olona na hetsika mba hifehezana ny fihetseham-ponao
Tsy afaka mihitsy isika mahazo Fihavanana amin’ny tontolo ivelany mandra-pihavintsika ny fihavanana ny tenantsika Buddha
67) Classical Malay-Melayu Klasik,
67) Klasik Melayu-Melayu Klasik
Pain adalah hadiah dengan muzik, lagu dan tarian Daripada mengelakkannya, Belajarlah untuk memeluknya. Tanpa kesakitan, tiada pertumbuhan
Kematangan adalah pembelajaran untuk berjalan kaki dari orang dan situasi yang mengancam keamanan anda fikiran, penghormatan diri, nilai-nilai, moral dan nilai diri.-Buddha
Ketenangan jiwa bermula saat ini anda tidak memilih untuk membenarkan yang lain orang atau peristiwa untuk mengawal emosi anda
Kita tidak boleh dapatkan Keamanan di dunia luar sehingga kita menjadikan Damai dengan diri kita sendiri Buddha
69) Classical Maltese-Klassiku Malti,
69) Malti Klassiku-Klassiku Malti
Uġigħ huwa Rigal b’mużika, kanzunetta u żfin Minflok ma tevitah, Tgħallem tħaddanha. Mingħajr uġigħ, m’hemm l-ebda tkabbir
Il-maturità hija t-tagħlim biex nimxi ‘l bogħod minn nies u sitwazzjoni li thedded il-paċi tiegħek tal-moħħ, rispett minnu nnifsu, valuri, morali u self-worth.-Buddha
Paċi Interna jibda l-mument int tagħżel le biex tħalli ieħor persuna jew avveniment biex tikkontrolla l-emozzjonijiet tiegħek
Ma nistgħu qatt jiksbu l-Paċi fid-dinja ta ’barra sakemm nagħmlu l-Paċi magħhom lilna nfusna Buddha
70) Classical Maori-Maori Maori,
70) Tauiwi Maori-Matihiko
He Koha te Waiata me te puoro, te waiata me te kanikani Engari ki te karo i te waa, Akona ki te awhi i a ia. Kaore he mamae, kaore he tipu
Kei te ako te ngakau ngawari ka hikoi atu tangata me te ahuatanga e whakawehi ana i to rangimarie hinengaro, whakaute uara, ture whanaunga me te whaiaro-tau. - Buddha
Te rangimarie o roto ka tiimata te waa kaore koe i whiriwhiri kia whakaaetia tetahi atu tangata he huihuinga ranei ki te whakahaere i o whatumanawa
Kare e rauka Whaia te rangimarie i roto i te ao o waho Kia hou ra ano to tatou rongo tatou ano Buddha
درد یک هدیه با موسیقی ، آهنگ و رقص است به جای اجتناب از آن ، یاد بگیرید که آن را در آغوش بگیرید. بدون درد، رشدی وجود ندارد
بلوغ یادگیری است به دور از مردم و وضعیتی که صلح شما را تهدید می کند ذهن ، احترام به خود ، ارزش ها ، اخلاق و ارزش شخصی خود را دارند
آرامش درونی لحظه را شروع می کند شما انتخاب نمی کنید اجازه می دهد دیگری شخص یا رویداد برای کنترل احساسات خود
ما هرگز نمی توانیم به دست آوردن صلح در دنیای بیرونی تا زمانی که با آنها صلح برقرار کنیم خودمان بودا
78) Classical Polish-Język klasyczny polski,78) Classical Polish-Język klasyczny polski
Pain to dar z muzyką, piosenką i tańcem Zamiast tego unikać, Naucz się to obejmować. Bez bólu, nie ma wzrostu
Dojrzałość uczy się odejść ludzie i sytuacja zagrażająca Twojemu pokojowi ducha, szacunku do samego siebie, wartości, moralność i wartość. Budda
Wewnętrzny spokój zaczyna się chwila ty nie wybierasz pozwolić innym osoba lub wydarzenie kontrolować swoje emocje
Nigdy nie możemy uzyskać Pokój w świecie zewnętrznym dopóki nie zawrzemy pokoju my sami Budda
79) Classical Portuguese-Português Clássico,
79) Clássico Português-Português Clássico
A dor é um presente com música, música e dança Em vez de evitá-lo, Aprenda a abraçar isso. Sem dor, não há crescimento
Maturidade é aprender se afastar pessoas e situação que ameaça sua paz de espírito, auto-respeito, valores, moral e auto-estima.-Buddha
Paz interior começa o momento você escolhe não permitir outro pessoa ou evento para controlar suas emoções
Nós nunca podemos obter a paz no mundo exterior até que façamos as pazes com nós mesmos Buda
81) Classical Romanian-Clasic românesc,
81) Românesc clasic-clasic românesc
Durerea este un cadou cu muzică, cântec și dans În loc să o evite, Învață să o îmbrățișezi. Fără durere, nu există creștere
Maturitatea înseamnă învățare a merge departe oameni și situație care îți amenință pacea de minte, respect de sine, valori, moravuri și valoare de sine
Pace interioara începe momentul alegi nu pentru a permite altuia persoană sau eveniment pentru a-ți controla emoțiile
Nu putem niciodată obține Pacea în lumea exterioară până când facem Pacea cu noi insine Buddha
82) Classical Russian-Классический русский,
82) Классический русский-Классический русский
Боль - это дар музыки, песни и танца Вместо того чтобы избегать этого, Научись обнимать это. Без боли, нет роста
Зрелость учится уйти от люди и ситуация, которая угрожает вашему миру ума, самоуважения, ценности, мораль и самоценность. - Будда
Внутреннее спокойствие начинается момент вы выбираете не разрешить другому человек или событие контролировать свои эмоции
Мы никогда не сможем получить мир во внешнем мире пока мы не заключим мир с сами Будда
83) Classical Samoan-Samoan Samoa,
83) Samoan Samoa Samoa Samoa
Pain o se Meaalofa ma musika, pese ma siva Nai lo le aloese mai ai, Aoao e talia. A aunoa ma se tiga, e leai se tuputupu ae
O le tulaga matua o le aʻoaʻo savali ese mai tagata ma tulaga e lamatia ai lou filemu mafaufau, faaaloalo o le tagata lava ia, tulaga faatauaina, ola mama ma le taua faaletagata lava ia.-Buddha
Initan Peace amata le taimi e te le filifilia e faʻatagaina ai isi tagata po o se mea na tupu e pulea ou lagona
E le mafai lava maua le Filemu i le lalolagi i fafo seia tatou faia le Filemu ma tatou lava Buddha
Is e tiodhlac a th ’ann am Pain le ceòl, òrain agus dannsa An àite a sheachnadh, Ionnsaich gabhail ris. Gun phian, chan eil fàs ann
Tha inbheachd ag ionnsachadh coiseachd air falbh bho daoine agus suidheachadh a tha a ’bagairt do shìth inntinn, fèin-spèis, luachan, morairean agus fèin-luach. - Buddha
Sìth a-staigh a ’tòiseachadh sa mhionaid cha bhith thu a ’taghadh gus fear eile a cheadachadh neach no tachartas gus smachd a chumail air na faireachdainnean agad
Chan urrainn dhuinn a-riamh faigh Sìth anns an t-saoghal a-muigh gus an dèan sinn Sìth leis sinn fhìn Buddha
86) Classical Serbian-Класични српски,
86) Класични српски-Класични српски
Бол је поклон уз музику, песму и плес Уместо да га избегавате, Научите да је пригрлите. Без бола, нема раста
Зрелост је учење да се удаљим људи и ситуација која прети вашем миру ума, самопоштовања, вредности, морал и сопствена вредност.-Буда
Унутрашњи мир започиње тренутак ви не одлучите да дозволи другу особа или догађај да контролишете своје емоције
Никада не можемо добити мир у спољном свету док ми не склопимо мир ми сами Буда
87) Classical Sesotho-Seserbia ea boholo-holo,
87) Classical Sesotho-Seserbia ea sechaba-holo,
Bohloko ke Mpho ka mmino, pina le motjeko Sebakeng sa ho e qoba, Ithute ho e amohela. Ntle le bohloko, ha ho na kholo
Kholo ea ho ithuta ho tsamaea hole le batho le boemo bo sokelang khotso ea hau kelello, boitlhompho boleng, boits’oaro le boits’oaro. - Buddha
Khotso ea Kelello e qala motsotso ha ua khetha ho lumella e mong motho kapa ketsahalo ho laola maikutlo a hau
Ha ho na mohla fumana Khotso lefatšeng le kantle ho fihlela re etsa Khotso le rona ka borona Buddha
Rugare Rwomukati inotanga nguva hausarudze kubvumira imwe munhu kana chiitiko kudzora manzwiro ako
Hatife takadaro wana Runyararo mune vekunze kudzamara taita Runyararo na isu pachedu Buddha
91) Classical Slovak-Klasický slovenský,
91) Klasická slovensko-klasický slovenský
Bolesť je darček s hudbou, piesňou a tancom Namiesto toho, aby ste sa tomu vyhli, Naučte sa ho prijať. Bez bolesti, nie je rast
Splatnosť je učenie odísť ľudia a situácia, ktorá ohrozuje váš mier mysle, sebaúcty, hodnoty, morálka a hodnota. Budha
Vnútorný mier začína okamih zvolíte nie dovoliť ďalšie osoba alebo udalosť ovládať svoje emócie
Nikdy nemôžeme získať mier vo vonkajšom svete kým nedosiahneme mier my sami Buddha
92) Classical Slovenian-Klasična slovenska,
92) Klasična slovensko-Klasična slovenska,
Bolečina je darilo z glasbo, pesmijo in plesom Namesto da bi se temu izognili, Naučite se objemati. Brez bolečine ni rasti
Zrelost je učenje oditi stran od ljudi in situacijo, ki ogroža vaš mir uma, samospoštovanja, vrednote, moralo in samovrednost.-Buddha
Notranji mir začne trenutek ne izberete da dovolite drugega oseba ali dogodek za nadzor nad svojimi čustvi
Nikoli ne moremo pridobiti mir v zunanjem svetu dokler ne bomo sklenili miru nas samih Buda
93) Classical Somali-Soomaali qowmiyadeed,
93) Qowmiyadeed Classical Somali-English
Xanuunku waa Hadiyad leh muusig, hees iyo dhaansi Halkii laga fogaado, Baro sida loo duugo. Xanuun la’aan, wax horumar ahi ma jiraan
Balanqaadku waa barashada in laga fogaado Dadka iyo xaalada khatar gelineysa nabaddaada Maskaxda, is-qadarinta, qiyamka, akhlaaqda iyo is-qiimaynta
Nabadda Gudaha daqiiqada ayuu bilaabmayaa adigu ma dooratid in loo oggolaado mid kale qof ama dhacdo si loo xakameeyo shucuurtaada
Marna ma awoodo nabad hel adduunka dibadiisa ilaa aan ka sameysano Nabadda nafteenna Buddha
94) Classical Spanish-Español clásico,
94) Clásico español-español clásico
El dolor es un regalo con música, canciones y baile. En lugar de evitarlo, Aprende a abrazarlo. Sin dolor, no hay crecimiento
La madurez es aprender alejarse de personas y situaciones que amenazan tu paz de mente, autoestima, valores, moral y autoestima.-Buda
Paz interior comienza el momento tu eliges no para permitir otro persona o evento para controlar tus emociones
Nunca podremos obtener la paz en el mundo exterior hasta que hagamos las paces con Nosotros mismos Buda
95) Classical Sundanese-Sunda Klasik,
95) Klasik Sunda-Klasik Klasik
Nyeri mangrupikeun Kado sareng musik, lagu sareng jogét Daripada nyingkahan éta, Diajar ngarangkul. Tanpa nyeri, teu aya pertumbuhan
Kadé nyaéta diajar leumpang jauh tina jalma sareng kaayaan anu ngancem karaharjaan anjeun pikiran, hormat diri, nilai, moralna sareng kamampuan diri.-Buddha
Damai Batin dimimitian ku momen anjeun milih henteu ngawenangkeun anu sanésna jalma atanapi acara ngontrol émosional
Urang moal tiasa kéngingkeun Damel di dunya luar dugi ka urang ngadamel Damai sareng sorangan Buddha
96) Classical Swahili,Kiswahili cha Classical,
96) Kiswahili cha Classical, Kiswahili cha Classical
Maumivu ni Zawadi na muziki, wimbo na densi Badala ya kuizuia, Jifunze kuikumbatia. Bila maumivu, hakuna ukuaji
Ukomavu ni kujifunza kutembea mbali watu na hali ambayo inatishia amani yako ya akili, heshima ya kibinafsi, maadili, maadili na kujithamini. - Buddha
Amani ya ndani huanza sasa unachagua kuruhusu nyingine mtu au tukio kudhibiti hisia zako
Hatuwezi kamwe pata Amani katika ulimwengu wa nje mpaka tufanye Amani na sisi wenyewe Buddha
97) Classical Swedish-Klassisk svensk,
97) Klassisk svensk-klassisk svensk
Smärta är en gåva med musik, sång och dans Istället för att undvika det, Lär dig att omfamna det. Utan smärta, det finns ingen tillväxt
Mognad är lärande att gå ifrån människor och situation som hotar din fred sinnet, självrespekt, värden, moral och egenvärde.-Buddha
Inre frid börjar ögonblicket du väljer inte att tillåta en annan person eller händelse för att kontrollera dina känslor
Vi kan aldrig få fred i den yttre världen tills vi gör fred med oss själva Buddha
98) Classical Tajik-тоҷикӣ классикӣ,
98) Классикаи тоҷикӣ-тоҷикӣ
Дард як тӯҳфа бо мусиқӣ, суруд ва рақс аст Ба ҷои пешгирӣ кардани он, Омӯзед ба он. Бе дард, пешрафт нест
Камолот меомӯзад аз роҳ рафтан мардум ва вазъияте, ки ба сулҳи шумо таҳдид мекунад ҳуш, эҳтироми худ, арзишҳо, ахлоқ ва худбаҳодиҳӣ.-Буддо
Acı, müzik, şarkı ve dans içeren bir armağandır Bundan kaçınmak yerine, Kucaklama öğrenin. Acı olmadan, büyüme yok
Olgunluk öğrenmektir uzaklaşmak barışı tehdit eden insanlar ve durum zihin, kendine saygı, değerler, ahlak ve öz değer.-Buda
İç huzur an başlar seçmiyorsun diğerine izin vermek kişi veya olay duygularını kontrol etmek
Asla yapamayız Barış elde etmek dış dünyada Biz Barış yapana kadar kendimizi Buda
103) Classical Ukrainian-Класичний український,
103) Класичний український-Класичний український
Біль - це подарунок з музикою, піснею і танцями Замість того, щоб уникати цього, Навчіться її сприймати. Без болю, зростання немає
Зрілість - це навчання відійти від люди та ситуація, яка загрожує вашому спокою розуму, самоповаги, цінності, мораль і самоцінність.-Будда
Внутрішній світ починається момент ви вибираєте не щоб дозволити інший особа чи подія контролювати свої емоції
Ми ніколи не можемо отримати мир у зовнішньому світі поки ми не помиримося самих себе Будда
105) Classical Uzbek-Klassik o’zbek,
105) Klassik uzbek-Klassik soat
Og’riq - bu musiqa, qo’shiq va raqs bilan sovg’adir Bunga yo’l qo’ymaslikning o’rniga, Uni quchoqlashni o’rganing. Og’riqsiz, o’sish yo’q
Kamolot - bu o’rganishdir dan uzoqlashmoq sizning tinchligingizga tahdid soladigan odamlar va vaziyat ong, o’z-o’zini hurmat qilish, qadriyatlar, axloq va o’zini qadrlash.-Budda
Ichki tinchlik lahzani boshlaydi siz tanlamaysiz boshqasiga ruxsat berish shaxs yoki voqea his-tuyg’ularingizni boshqarish
Biz hech qachon qila olmaymiz Tinchlikni qo’lga kiriting tashqi dunyoda biz tinchlik o’rnatgunimizcha o’zimiz Budda
107) Classical Welsh-Cymraeg Clasurol,
107) Clasurol Cymraeg-Cymraeg Clasurol
Rhodd yw Pain gyda cherddoriaeth, cân a dawns Yn lle ei osgoi, Dysgwch ei gofleidio. Heb boen, nid oes twf
Mae aeddfedrwydd yn ddysgu i gerdded i ffwrdd o pobl a sefyllfa sy’n bygwth eich heddwch o feddwl, hunan-barch, gwerthoedd, moesau a hunan-werth.-Bwdha
Heddwch Mewnol yn dechrau’r foment ti’n dewis peidio i ganiatáu un arall person neu ddigwyddiad i reoli’ch emosiynau
Ni allwn byth sicrhau Heddwch yn y byd allanol nes inni wneud Heddwch â ein hunain Bwdha
https://computer.howstuffworks.com/internet/basics/who-owns-internet1.htm VOICE
of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS) for Sarvajan Hithaya
Sarvajan Sukhaya i.e for the welfare, happiness and Peace for all
societies and to attain Eternal Peace as Final Goal
Former Chief Minister of Uttar Pradesh, Mayawati addressed the media on
Friday and said that they don’t support violent protest and arson. She
further added that her party, BSP still condemns Citizenship (Amendment)
Act and National Register of Citizens. Mayawati urged her party members
to avoid hitting the streets amid the ‘emergency-like situation’ as
many places in UP have Section 144 imposed. However, through the press
conference, she conveyed to her party members that they can always pen
down their concerns and submit it to the Chief Minister of UP, Yogi
Adityanath.
https://www.republicworld.com/…/mayawati-condemns-violence-…
Former Chief Minister of Uttar Pradesh, Mayawati addressed the media on
Friday and said that they don’t support violent protest and arson. She
further added that her party, BSP still condemns Citizenship (Amendment)
Act and National Register of Citizens. Mayawati urged her party members
to avoid hitting the streets amid the ‘emergency-like situation’ as
many places in UP have Section 144 imposed. However, through the press
conference, she conveyed to her party members that they can always pen
down their concerns and submit it to the Chief Minister of UP, Yogi
Adityanath.
Mayawati on CAA
Talking about the
ongoing violence in UP over CAA and NRC Mayawati said, “BSP is in full
support of the protests against the CAA and NRC. We opposed it from the
very beginning. But we never support violence and arson in protests. We
still oppose CAA and NRC. Our opposition is different than others.”
“Our Parliamentary delegation met with the President, released press
notes etc. We do protest but peacefully and we don’t believe in
vandalism. I appeal to all the people in our party to avoid taking to
the streets in this ‘emergency-like situation’. They should pen down
their concern and give it to the CM or the Governor of the state. It
will be appropriate considering the present situation,” she added.
Lucknow protests turn violent
Amid rampant protests, Lucknow police used tear gas and batons on
anti-CAA protestors when vehicles parked outside a police post were set
ablaze and stone-pelting occurred, according to PTI. About 20 people
have been taken into custody, said police officials. Clashes have also
been reported from Hussainabad, Daliganj, and Teele Wali Masjid and the
Chhota Imambara. A state transport bus too was set ablaze in Sambhal,
while a media OB van was set ablaze in Hazratganj.
Delhi protests
Meanwhile in Delhi, where buses were burnt and Jamia Millia students
were attacked by police, is currently experiencing internet shut down in
several places. Moreover, section 144 has been imposed in North-East
district, Red Fort, and some parts of New Delhi, where protests were
happening against the amended Citizenship Act. Several leaders like
Yogendra Yadav, Sitaram Yechury, D Raja, Nilotpal Basu, Brinda Karat and
others were detained by the Delhi police.
to india-corrections@huffpost.com
There is no doubt that PRABUDDHA BHARATH in the future will be liberal.
99.9% All Aboriginal Awakened Societies were liberal, are liberal and
will continue to be liberal. Just 0.1% intolerant, violent, militant,
number one terrorists of the world, ever shooting, mob lynching,
cunning, crooked, mentally retarded, lunatic FOREIGNERS thrown out from
BENE ISRAEL chitpavan brahmins of Rowdy/Rakshasa Swayam Sevaks (RSS)
remotely controlling, slaves, stooges, bootlickers, own mother’s flesh
eaters Murderer of democratic institutions and Master of diluting
institutions (MODI) of Bevakoof Jhoothe Psychopaths (BJP) after gobbling
the Master Key have emboldened to implement their manusmriti which was
burnt by Dr B.R Ambedkar to avoid hindutva land replacing the Marvelous
Modern Constitution. Ms Mayawati a Scheduled Caste as ex CM of UP with
her excellent rule by distributing the wealth of the state equally among
all societies as enshrined in our Constitution became eligible to be
the PM of our country. This was not liked by the casteist communal
chitpavan brahmins. So they tampered the filthy fraud EVMs to win
elections. But if Ballot papers were used they would have got just 0.1%
votes. Ms Mayawati also promised a rule of Ashoka the Great if she
became the PM. During Ashoka’s rule Pakistan, Burma, Cylon, and many
other countries were part of PRABUDDHA BHARAT. All people belonging, to
Buddhists, Christian, Muslims are all aboriginals of this country and
have the right to be the citizens of this country unlike the Foreigners
chitpavan brahmins. So the CAA and NRC is applicable only to the
chitpavan brahmins. The present moment will force the chitpavan brahmins
to quit PRABUDDHA BHARAT for the welfare, happiness, peace for all
citizens and for them to attain Eternal Bliss as Final Goal.
HOW TO Log In and Access Blocked Websites (e.g. Facebook, Twitter & YouTube) from Work, School or Your Home Computer BY JUSTIN MEYERS 01/28/2011 12:42 AM 02/13/2011 10:55 AM
You know it’s crazy out there when governments start blocking social
websites like Facebook, Twitter and even YouTube. But that’s what
happened in Egypt, when tens of thousands of anti-government protesters
took to the streets on Tuesday (January 25th) in hopes of ending
President Hosni Mubarak’s 30 years of authoritarian power.
The
Egyptian government blocked Twitter Tuesday, which protesters used to
coordinate movements. And reports all say they shut down mobile phone
and complete Internet networks.
Recent reports also claim they
have blocked Facebook in the country, along with YouTube, due to
demonstrators disseminating videos and photographs.
Facebook said
Wednesday following reports it had been blocked in Egypt that it had
not seen any major changes in traffic from the country rocked by
anti-government unrest.
“We are aware of reports of disruption to
service but have not seen any major changes in traffic from Egypt,” a
Facebook spokesman said in an email. [via Yahoo! News]
But that doesn’t mean they hadn’t done it.
The Egyptian government appears to be engaging in censorship methods
that are either half-hearted or oblivious to the specifics of social
media. [via Fast Company]
If you happen to be experiencing
blockage of Facebook, Twitter, YouTube or any other social media site,
whether you’re residing in Egypt, Pakistan or abroad, then it’s still
possible to access those websites via VPNs or proxy servers. If you’re
getting the “You are not authorized to access this page” error on your
web browser, read on…
10 Ways to Access Blocked Sites like Facebook, Twitter, YouTube
Internet Techies posted a great article on accessing blocked websites
in countries like Egypt and Pakistan. But this also applies if your
country, college, office or school is blocking websites and you want
access to them. All you need is a proxy server.
Here’s in Internet Techies’ Top 10 list of proxy websites:
2UnblockSites ProxyBoxOnline Evade Filters ExitB Self Hide UnDirect
To use these proxy sites, you just need to paste the URL of the blocked
site in the input box and then you will be redirected to a page where
you can see the data from blocked site. Some of these services are free
to use but some of them are paid as well.
Also, check out the below video for accessing blocked websites and bypassing proxy servers:
11 Free VPN Services
Internet Techies also has an alternative solution to hacking into those
blocked websites, and it’s VPNs, or Virtual Private Networks.
VPN (Virtual Private Network) is a way of secure and reliable
communication between some restricted sites and remote users. This is
applicable for companies operating in different geographical locations
with loads of employees working from home, different offices etc. In
that case, employees may use VPN tunnel to access their company’s
website or portal to access the data. Now this secure and reliable
service or way of communication can be used to access some blocked sites
as well.
HOW TO Log In and Access Blocked Websites (e.g. Facebook, Twitter & YouTube) from Work, School or Your Home Computer BY JUSTIN MEYERS 01/28/2011 12:42 AM 02/13/2011 10:55 AM You
know it’s crazy out there when governments start blocking social
websites like Facebook, Twitter and even YouTube. But that’s what
happened in Egypt, when tens of thousands of anti-government protesters
took to the streets on Tuesday (January 25th) in hopes of ending
President Hosni Mubarak’s 30 years of authoritarian power.
The
Egyptian government blocked Twitter Tuesday, which protesters used to
coordinate movements. And reports all say they shut down mobile phone
and complete Internet networks.
Recent reports also claim they
have blocked Facebook in the country, along with YouTube, due to
demonstrators disseminating videos and photographs.
Facebook said
Wednesday following reports it had been blocked in Egypt that it had
not seen any major changes in traffic from the country rocked by
anti-government unrest.
“We are aware of reports of disruption to
service but have not seen any major changes in traffic from Egypt,” a
Facebook spokesman said in an email. [via Yahoo! News]
But that doesn’t mean they hadn’t done it.
The
Egyptian government appears to be engaging in censorship methods that
are either half-hearted or oblivious to the specifics of social media.
[via Fast Company]
If you happen to be experiencing blockage of
Facebook, Twitter, YouTube or any other social media site, whether
you’re residing in Egypt, Pakistan or abroad, then it’s still possible
to access those websites via VPNs or proxy servers. If you’re getting
the “You are not authorized to access this page” error on your web
browser, read on…
10 Ways to Access Blocked Sites like Facebook, Twitter, YouTube Internet
Techies posted a great article on accessing blocked websites in
countries like Egypt and Pakistan. But this also applies if your
country, college, office or school is blocking websites and you want
access to them. All you need is a proxy server.
Here’s in Internet Techies’ Top 10 list of proxy websites:
2UnblockSites ProxyBoxOnline Evade Filters ExitB Self Hide UnDirect To
use these proxy sites, you just need to paste the URL of the blocked
site in the input box and then you will be redirected to a page where
you can see the data from blocked site. Some of these services are free
to use but some of them are paid as well.
Also, check out the below video for accessing blocked websites and bypassing proxy servers:
11 Free VPN Services Internet
Techies also has an alternative solution to hacking into those blocked
websites, and it’s VPNs, or Virtual Private Networks.
VPN
(Virtual Private Network) is a way of secure and reliable communication
between some restricted sites and remote users. This is applicable for
companies operating in different geographical locations with loads of
employees working from home, different offices etc. In that case,
employees may use VPN tunnel to access their company’s website or portal
to access the data. Now this secure and reliable service or way of
communication can be used to access some blocked sites as well.
All 84,000
Khandas As Found in the Pali Suttas Traditionally the are 84,000 Dharma
Doors - 84,000 ways to get Awakeness. Maybe so; certainly the Buddha
taught a large number of practices that lead to Awakeness. This web page
attempts to catalogue those found in the Pali Suttas (DN, MN, SN, AN,
Ud & Sn 1). There are 3 sections:
The
discourses of Buddha are divided into 84,000, as to separate addresses.
The division includes all that was spoken by Buddha.”I received from
Buddha,” said Ananda,
“82,000 Khandas, and from the priests 2000; these are 84,000 Khandas
maintained by me.” They are divided into 275,250, as to the stanzas of
the original text, and into 361,550, as to the stanzas of the
commentary. All the discourses including both those of Buddha and those
of the commentator, are divided into 2,547 banawaras, containing
737,000 stanzas, and 29,368,000 separate letters.
Positive Buddha Vacana — The words of the Buddha — Interested in All
Suttas of Tipitaka as Episodes in visual format including 7D laser
Hologram 360 degree Circarama
presentation
from
Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES Please Visit: http://sarvajan.ambedkar.org
This
wide-ranging sutta, the longest one in the Pali canon, describes the
events leading up to, during, and immediately following the death and
final release (parinibbana) of the Buddha. This colorful narrative
contains a wealth of Dhamma teachings, including the Buddha’s final
instructions that defined how Buddhism would be lived and practiced long
after the Buddha’s death — even to this day. But this sutta also
depicts, in simple language, the poignant human drama that unfolds among
the Buddha’s many devoted followers around the time of the death
oftheir beloved teacher.
an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan
of
Free Online Awaken One With Awareness Mind (A1wAM)+ioT (insight-net of Things) - the art of Giving, taking and Living to attain Eternal Bliss as Final Goal through Electronic Visual Communication Course on
Political
Science-Techno-Politico-Socio Transformation and Economic Emancipation
Movement (TPSTEEM). Struggle hard to see that all fraud EVMs are
replaced by paper ballots by Start using Internet of things by creating
Websites,blogs. Make the best use of facebook, twitter etc., to
propagate TPSTEEMthru FOA1TRPUVF.
Practice Insight Meditation in all postures of the body - Sitting, standing, lying, walking, jogging, cycling, swimming, martial arts etc., for health mind in a healthy body.
is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio
Transformation and Economic Emancipation Movement followed by millions
of people all over the world in 112 Classical languages.
Rendering exact translation as a lesson of this
University in one’s mother tongue to this Google Translation and
propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal
KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL
Let us Do good. Purify mind -
‘The gift of Dhamma excels all other gifts – sabba danam dhamma
danam jinati’ at 668, 5A main Road, 8th Cross, HAL 3rd Stage, Bangalore-
Magadhi Karnataka State -PRABUDDHA BHARAT
through
http://sarvajan.ambedkar.org
runs
Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in 111 CLASSICAL LANGUAGES
VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS) for Sarvajan
Hithaya Sarvajan Sukhaya i.e for the welfare, happiness and Peace for
all societies and to attain Eternal Peace as Final Goal
Capturing the Master Key
Babasaheb
Dr B.R Ambedkar has said that “political power is the master key using
which you can open all the doors of your progress and self respect”.
If Foreigners from Bene Israel chitpavan brahmins of Rowdy/Rakshasa Swayam
Sevaks (RSS) can call this as manusmriti manuvad hindutva land why can
not we declare this land as PRABUDDHA BHARAT for the benefit of All
Aboriginal Societies ?
As we were Buddhists, are Buddhists and continue to be Buddhists.
99.9%
All Aboriginal Awakened Societies will force the chitpavan brahmins to
quit PRABUDDHA BHARAT with Ballot Papers to save Universal Adult
Franchise, Liberty, Equality, Fraternity for the welfare, happiness,
Peace as enshrined in our Marvelous Modern Constitution and for them to
attain Eternal Bliss as Final Goal.
Pain és un regal amb música, cançó i dansa En lloc d’evitar-ho, Aprendre a abraçar-lo. Sense dolor, no hi ha creixement
La maduresa és aprendre caminar lluny persones i situació que amenaça la teva pau de ment, respecte a si mateix, valors, morals i valor propi. Buda
La pau interior comença el moment trieu que no per permetre un altre persona o esdeveniment per controlar les vostres emocions
Mai no podrem obté la pau al món exterior fins que fem la pau nosaltres mateixos Buda
20) Classical Cebuano-Klase sa Sugbo,
20) Classical Cebuano-Klase sa Sugbo
Ang Sakit usa ka Gasa nga adunay musika, awit ug sayaw Inay likayan kini, Pagkat-on sa paggakus niini. Kung wala kasakit, walay pagtubo
Ang pagkahamtong mao ang pagkat-on aron makalakat mga tawo ug kahimtang nga naghulga sa imong kalinaw sa hunahuna, pagtahod sa kaugalingon, mga mithi, moral ug bili sa kaugalingon. - Buddha
Kalinaw sa Balay magsugod sa higayon dili nimo gusto sa pagtugot sa usa pa tawo o hitabo aron makontrol ang imong emosyon
Dili kita mahimo makuha ang Paghidait sa gawas nga kalibutan hangtod nga kita makahimo og Pakigdait uban sa atong kaugalingon Buddha
21) Classical Chichewa-Chikale cha Chichewa,
21) Classical Chichewa-Chikale cha Chichewa
Ululu ndi Mphatso ndi nyimbo, nyimbo ndi kuvina M’malo mopewa, Phunzirani kuzikumbatira. Popanda zowawa, palibe kukula
Kukula mwauzimu ndikuphunzira kuchoka anthu ndi zochitika zomwe zikuwopseza mtendere wanu Maganizo, ulemu, zoyenera, zamakhalidwe komanso kudzidalira. — Buddha
Sitingatero pezani Mtendere kudziko lakunja mpaka tidze Mtendere ndi tokha Buddha
22) Classical Chinese (Simplified)-古典中文（简体）,
22）古典中文（简体）-古典中文（简体）
痛苦是音乐，歌曲和舞蹈的礼物 与其避免， 学习拥抱它。 没有痛苦 没有增长
成熟是学习 离开 威胁您和平的人和局势 头脑，自尊， 价值观，道德和自我价值。
内心的平静 开始的那一刻 你选择不 允许另一个 人或事件 控制你的情绪
我们永远不会 获得和平 在外面的世界 直到我们与 我们自己 佛
24) Classical Corsican-Corsa Corsicana,
24) Corsa Corsa Corsicana Classica
U Dolore hè un Regalu cù musica, canzone è ballu Invece di evità Amparate à abbracciala. Senza dolore, ùn ci hè nè crescita
A maturità hè amparà alluntanà si populu è situazione chì minaccia a vostra pace di mente, rispettu di sè stessu, valori, murale è autumaticità.-Buddha
Paci Internu principia u mumentu ùn sceglite micca di permette un altru persona o avvenimentu per cuntrullà e vostre emozioni
Ùn pudemu mai ottene a Paci in u mondu esternu finu à chì femu a Pace cù noi stessi Buddha
25) Classical Croatian-Klasična hrvatska,
25) Klasična hrvatsko-klasična hrvatska
Bol je dar uz glazbu, pjesmu i ples Umjesto da ga izbjegavate, Naučite ga prigrliti. Bez boli, nema rasta
Zrelost je učenje hodati od ljudi i situacija koja prijeti vašem miru uma, samopoštovanja, vrijednosti, moral i samovrijednost.-Buddha
Unutarnji mir započinje trenutak vi odlučite ne dopustiti drugom osoba ili događaj za kontrolu svojih emocija
Nikad ne možemo dobiti mir u vanjskom svijetu dok mi ne sklopimo mir sebe Buda
26) Classical Czech-Klasická čeština,
26) klasická čeština-klasická čeština,
Pain je dárek s hudbou, písní a tancem Místo toho, abychom se tomu vyhnuli, Naučte se to přijmout. Bez bolesti, není růst
Splatnost je učení odejít lidé a situace, která ohrožuje váš mír mysli, sebeúcty, hodnoty, morálka a vlastní hodnota. Buddha
Vnitřní mír začíná okamžik zvolíte ne dovolit další osoba nebo událost ovládat své emoce
Nikdy nemůžeme získat mír ve vnějším světě dokud nedosáhneme míru sebe Buddha
Smerte er en gave med musik, sang og dans I stedet for at undgå det, Lær at omfavne det. Uden smerter, der er ingen vækst
Modenhed er læring at gå væk fra mennesker og situation, der truer din fred sind, selvrespekt, værdier, moral og egenværdi.-Buddha
Indre ro begynder øjeblikket du vælger ikke at tillade en anden person eller begivenhed at kontrollere dine følelser
Vi kan aldrig opnå fred i den ydre verden indtil vi slutter fred med os selv Buddha
28) Classical Dutch- Klassiek Nederlands,
28) Klassiek Nederlands- Klassiek Nederlands
Pijn is een geschenk met muziek, lied en dans In plaats van het te vermijden, Leer het te omarmen. Zonder pijn, er is geen groei
Volwassenheid is leren weglopen van mensen en situatie die uw vrede bedreigt van geest, zelfrespect, waarden, moraal en eigenwaarde. -Boeddha
Innerlijke rust begint het moment jij kiest niet om een ander toe te staan persoon of evenement om je emoties te beheersen
We kunnen nooit vrede verkrijgen in de buitenwereld totdat we vrede sluiten met onszelf Boeddha
30) Classical Esperanto-Klasika Esperanto,
30) Klasika Esperanto-Klasika Esperanto
Doloro estas Donaco kun muziko, kanto kaj danco Anstataŭ eviti ĝin, Lernu ampleksi ĝin. Sen doloro, ne estas kresko
La matureco lernas piediri for de homoj kaj situacio, kiu minacas vian pacon de menso, mem respekto, valoroj, moraloj kaj memvaloro.-Budho
Interna Paco komencas la momento vi elektas ne permesi alian persono aŭ evento regi viajn emociojn
Ni neniam povas akiri Pacon en la ekstera mondo ĝis ni realigos Pacon ni mem Budho
31) Classical Estonian- klassikaline eesti keel,
31) Klassikaline eesti keel - klassikaline eesti keel
Valu on kingitus koos muusika, laulu ja tantsuga Selle vältimise asemel Õppige seda omaks võtma. Ilma valu, kasvu pole
Küpsus on õppimine eemale minema inimesed ja olukord, mis ohustab teie rahu meelt, eneseaustust, väärtused, moraal ja eneseväärtus.-Buddha
Sisemine rahu algab hetk valite mitte teise lubada isik või sündmus oma emotsioonide kontrollimiseks
Me ei saa seda kunagi saada rahu välismaailmas kuni me teeme rahu koos ise Buddha
32) Classical Filipino klassikaline filipiinlane,
32) Classical Filipino klassikaline filipiinlane
Ang Sakit ay isang Regalo na may musika, awit at sayaw Sa halip na iwasan ito, Alamin na yakapin ito. Walang sakit, walang paglaki
Pag-aaral ay pag-aaral lumakad palayo mga tao at sitwasyon na nagbabanta sa iyong kapayapaan ng isip, paggalang sa sarili, mga pagpapahalaga, moral at halaga ng sarili. - Buddha
Kapayapaan sa loob nagsisimula ang sandali pinili mo hindi upang payagan ang isa pa tao o kaganapan upang makontrol ang iyong emosyon
Hindi namin magagawa makakuha ng Kapayapaan sa panlabas na mundo hanggang sa gumawa tayo ng Kapayapaan ating sarili Buddha
33) Classical Finnish- Klassinen suomalainen,33) Klassinen suomi - Klassinen suomalainen
Kipu on lahja, jossa on musiikkia, laulua ja tanssia Sen välttämisen sijaan Opi omaksumaan se. Ilman kipua, ei ole kasvua
Kypsyys on oppimista kävellä pois ihmiset ja tilanne, joka uhkaa rauhaa mielen, itsetunnon, arvot, moraali ja itsensä arvoinen.-Buddha
Sisäinen rauha alkaa hetki et valitse sallia toisen henkilö tai tapahtuma hallita tunteita
Emme voi koskaan saada rauha ulkomaailmassa kunnes teemme rauhan itse Buddha
34) Classical French- Français classique,
34) Français classique - Français classique,
La douleur est un cadeau avec de la musique, de la chanson et de la danse Au lieu de l’éviter, Apprenez à l’embrasser. Sans douleur, il n’y a pas de croissance
La maturité apprend s’éloigner de les gens et la situation qui menace votre paix d’esprit, le respect de soi, valeurs, morale et estime de soi. - Bouddha
La paix intérieure commence le moment tu choisis pas permettre à un autre personne ou événement pour contrôler vos émotions
Nous ne pourrons jamais obtenir la paix dans le monde extérieur jusqu’à ce que nous fassions la paix avec nous-mêmes Bouddha
35) Classical Frisian- Klassike Frysk,
35) Klassyk Frysk- Klassike Frysk
Pain is in kado mei muzyk, ferske en dûns Yn plak fan it te foarkommen Learje it te omearmjen. Sûnder pine, der is gjin groei
Maturity is learen fuort te rinnen minsken en situaasje dy’t jo frede bedriget fan geast, sels respekt, wearden, moraal en eigenwearde.-Buddha
Ynderlike frede begjint it momint jo kieze net in oar tastean persoan as evenemint om jo emoasjes te kontrolearjen
Wy kinne it noait frede krije yn ‘e bûtenwrâld oant wy mei Frede meitsje ússels Boeddha
So who actually owns the Internet? There are two answers to this question:
Nobody Lots of people If
you think of the Internet as a unified, single entity, then no one owns
it. There are organizations that determine the Internet’s structure and
how it works, but they don’t have any ownership over the Internet
itself. No government can lay claim to owning the Internet, nor can any
company. The Internet is like the telephone system — no one owns the
whole thing.
From another point of view, thousands of people and
organizations own the Internet. The Internet consists of lots of
different bits and pieces, each of which has an owner. Some of these
owners can control the quality and level of access you have to the
Internet. They might not own the entire system, but they can impact your
Internet experience.
The physical network that carries Internet
traffic between different computer systems is the Internet backbone. In
the early days of the Internet, ARPANET served as the system’s backbone.
Today, several large corporations provide the routers and cable that
make up the Internet backbone. These companies are upstream Internet
Service Providers (ISPs). That means that anyone who wants to access the
Internet must ultimately work with these companies, which include:
UUNET Level 3 Verizon AT&T Qwest Sprint IBM Then
you have all the smaller ISPs. Many individual consumers and businesses
subscribe to ISPs that aren’t part of the Internet backbone. These ISPs
negotiate with the upstream ISPs for Internet access. Cable and DSL
companies are examples of smaller ISPs. Such companies are concerned
with what the industry calls the last mile — the distance between the
end consumer and Internet connectivity.
Within the backbone are
Internet Exchange Points (IXPs), which are physical connections between
networks that allow data exchanges. For example, while Sprint, Verizon
and AT&T provide part of the Internet backbone’s infrastructure, the
three networks aren’t intertwined. They connect together at an IXP.
Several companies and non-profit organizations administer IXPs.
The
individual computer networks that make up the Internet can have owners.
Every ISP has its own network. Several nations’ governments oversee
computer networks. Many companies have local area networks (LANs) that
link to the Internet. Each of these networks is both a part of the
Internet and its own separate entity. Depending on local laws, the
owners of these networks can control the level of access users have to
the Internet.
You might consider yourself to be an owner of the
Internet. Do you own a device that you use to connect to the Internet?
If so, that means the device you own becomes part of the enormous
inter-networked system. You are the proud owner of part of the Internet
– it’s just a very small part.
If no one owns the Internet, who is responsible for making sure everything works? Find out in the next section.
IN THE BEGINNING, THERE WAS ARPANET ARPANET
was a network of computers housed in various universities, government
agencies and research facilities. The people who built ARPANET designed
many of the protocols that the Internet uses today. ARPANET connected to
several other computer networks and the Internet was born. The agency
responsible for ARPANET was the Defense Advanced Research Projects
Agency (DARPA), a branch of the United States Department of Defense
(DoD). Since ARPANET began as a U.S. government-sponsored project, you
could argue that at one time, the U.S. government owned the Internet.
The Internet’s Caretakers
As
mentioned earlier, the Internet works because of a system of rules
called protocols. By following these protocols, computers can send
information across the network to other computers. If there were no
protocols, then there’d be no guarantee that the information sent from
one computer could be understood by another, or that it’d even reach the
right destination.
As the Internet evolves, these protocols must
also change. That means someone has to be in charge of the rules. There
are several organizations that oversee the Internet’s infrastructure
and protocols. They are:
The Internet Society: A nonprofit organization that develops Internet standards, policies and education. The
Internet Engineering Task Force (IETF): An international organization
with an open membership policy that has several working groups. Each
working group concentrates on a specific topic, such as Internet
security. Collectively, these working groups try to maintain the
Internet’s architecture and stability. The Internet Architecture
Board (IAB): An IETF committee, the IAB’s mission is to oversee the
design of Internet protocols and standards. The Internet Corporation
for Assigned Names and Numbers (ICANN): A private nonprofit corporation,
ICANN manages the Internet’s Domain Name System (DNS). ICANN is
responsible for making sure that every domain name links to the correct
IP address. The Internet Society and IETF are open membership
organizations. Both welcome the participation and input of Internet
experts. They shape the way the Internet works and evolves.
ICANN,
on the other hand, is a private organization. The exclusive nature of
ICANN concerns some people. They argue that ICANN holds a lot of power
over anyone who wants to register a domain name. ICANN makes money by
accrediting vendors called registrars. These registrars then sell domain
names to consumers and businesses. If you want to register a specific
domain name, ultimately ICANN decides if you can have it.
While
none of these organizations own the Internet, they each influence how
the Internet works. The Internet has no central owner. While its
structure remains carefully designed and maintained, the actual content
on the Internet continues to be the untamed cyberspace we all know and
love.
To learn more about the Internet and other topics, follow the links below.
DOMAIN NAMES
Think
of the Internet as a massive map. Every computer connected to the
Internet is a location with a physical address on that map. On the
Internet, this address is a series of numbers called an IP address. It’s
not easy to remember a list of seemingly random numbers. Fortunately,
the people who created Internet protocols recognized this problem and
came up with a solution: Domain names. A domain name uses words instead
of numbers for Internet addresses.
KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL
Let us Do good. Purify mind -
‘The gift of Dhamma excels all other gifts – sabba danam dhamma
danam jinati’ at 668, 5A main Road, 8th Cross, HAL 3rd Stage, Bangalore-
Magadhi Karnataka State -PRABUDDHA BHARAT
through
http://sarvajan.ambedkar.org
runs
Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in 111 CLASSICAL LANGUAGES
Good News
VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS) for Sarvajan
Hithaya Sarvajan Sukhaya i.e for the welfare, happiness and Peace for
all societies and to attain Eternal Peace as Final Goal
Capturing the Master Key
Babasaheb
Dr B.R Ambedkar has said that “political power is the master key using
which you can open all the doors of your progress and self respect”.
If Foreigners from Bene Israel chitpavan brahmins of Rowdy/Rakshasa Swayam
Sevaks (RSS) can call this as manusmriti manuvad hindutva land why can
not we declare this land as PRABUDDHA BHARAT for the benefit of All
Aboriginal Societies ?
As we were Buddhists, are Buddhists and continue to be Buddhists.
99.9%
All Aboriginal Awakened Societies will force the chitpavan brahmins to
quit PRABUDDHA BHARAT with Ballot Papers to save Universal Adult
Franchise, Liberty, Equality, Fraternity for the welfare, happiness,
Peace as enshrined in our Marvelous Modern Constitution and for them to
attain Eternal Bliss as Final Goal.
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HAPA DOLLAPA - Kenge per femije - Hide and Seek - Song for children by Studio “Çamarroket”
Camarroket 3.11M subscribers The song “Hide and Seek” is a new creation by Studio “Camarroket” accompanied by animated 3D video.
- Orchestrated: BRUNO QERIMAJ - Worked with the vocal: ALMA STRAZIMIRI - Singed by: ELISA HYSKO - 3D Animation: ERVIN ZORBA - Created by Studio: “Çamarrokët”
All right reserved “Camarroket” Category Music 09) Shqipja klasike-Shqiptare klasike
Dhimbja është një dhuratë me muzikë, këngë dhe valle Në vend që ta shmangni atë, Mësoni ta përqafoni atë. Pa dhimbje, nuk ka rritje
Pjekuria është të mësuarit për të ecur larg njerëz dhe situatë që kërcënon paqen tuaj e mendjes, respekti për veten, vlerat, morali dhe vetvlerësimi.-Buda
Paqja e brendshme fillon momenti ju nuk zgjidhni për të lejuar një tjetër personi ose ngjarja për të kontrolluar emocionet tuaja
Nuk mundemi kurrë përftoni Paqen në botën e jashtme derisa të bëjmë Paqen me veten Buda
الألم هو هدية مع الموسيقى والأغاني والرقص بدلا من تجنب ذلك ، تعلم احتضانها. بدون ألم ، لا يوجد نمو
النضج هو التعلم على المشي بعيدا عن الناس والوضع الذي يهدد سلامك العقل واحترام الذات ، القيم والأخلاق وحكم الذات
السلام الداخلي يبدأ اللحظة اخترت لا للسماح للآخر شخص أو حدث للسيطرة على عواطفك
لا نستطيع ابدا الحصول على السلام في العالم الخارجي حتى نصنع السلام مع أنفسنا بوذا
موسيقى ايزل (حزينه)
Skull Evil 28.3K subscribers Music Enjoy ☆☆☆☆●●●●●○○○☆☆▪▪▪▪●●○○☆☆ لتحميل الاغنية او الاستماع: ☆☆☆☆●●●●●○○○☆☆▪▪▪▪●●○○☆☆
☆☆☆●○●●○☆☆☆☆▪●○●☆☆☆☆●○☆ تحميل الأغاني مجانية: بصيغة MP3 ☆☆☆☆●●●●●○○○☆☆▪▪▪▪●●○○☆☆ http://www.youtube-mp3.org/ ☆☆☆☆●●●●●○○○☆☆▪▪▪▪●●○○ موقع مميز لتحميل الفيديو من اليوتيوب بجميع الصيغ ☆☆☆☆●●●●●○○○☆☆▪▪▪▪●●○○☆☆ رابط القناة: □□■□●●□□●□□●□□☆☆☆☆☆☆☆ https://www.youtube.com/channel/UCKY0… ☆☆☆☆●●●●●○○○☆☆▪▪▪▪●●○○☆☆ حسابي الرسمي على الفيس بوك موجود على غلاف القناة ☆☆☆☆●●●●●○○○☆☆▪▪▪▪●●○○☆☆ ساعدني لكي يتحقق حلمي فضلا وليس امرا وشكرا وتحياتي لكم جميعاا █████████████████ 4000 Sub ✔ ⬛⬛⬛⬛⬜⬜⬜⬜⬛⬛⬛⬛⬛⬛⬛⬜⬛⬜⬛⬛⬜⬛⬛⬛⬛⬛⬛⬜⬛⬜⬛⬛⬜⬛⬛⬛⬛⬛⬛⬜⬛⬛⬛⬛⬜⬛⬛⬛⬛⬛⬛⬜⬜⬜⬜⬜⬜⬛⬛⬛⬛⬛⬛⬛⬜⬛⬛⬜⬛⬛⬛⬛⬛⬛⬛⬛⬜⬛⬛⬜⬛⬛⬛⬛⬛⬛▬▬▬▬▬▬▬▬▬ஜ۩۞music Enjoy۩ஜ▬▬▬▬▬▬▬▬▬⬛⬛⬜⬛⬛⬜⬛⬛⬛⬛⬛⬛⬜⬜⬜⬛⬛⬜⬜⬜⬛⬛⬛⬜⬛⬛⬛⬛⬛⬛⬛⬛⬜⬛⬜⬛⬛⬛⬛⬛⬛⬛⬛⬛⬛⬜⬜⬛⬛⬛⬛⬛⬛⬛⬛⬛⬛⬜⬜⬛⬛⬛⬛⬜⬜⬛⬛⬛⬛⬜⬛⬜⬜⬜⬜⬛⬛⬜⬜⬜ _________________________________________________________________
(اغنية اجنبية حماسية, اغنية اجنبية روعة, اغنية اجنبية هجولة, اغنية
اجنبية مشهورة, اغنية اجنبية حزينة, اغنية اجنبية نار, اغنية اجنبية روعة
2017, اغنية اجنبية وعربية, اغنية اجنبية هادئة, اغنية اجنبية هجولة 2017,
اغنية اجنبية هادئة جدا, اغنية اجنبية هجولة جدا جدا, اغنية اجنبية هجولة
2018, اغنية اجنبية هادئة روعة, اغنية اجنبية نار حماسية, اغنية اجنبية
مترجمة, اغنية اجنبية مسرعه, اغنية اجنبية مضحكة, اغنية اجنبية مجنونة,
اغنية اجنبية مشهورة 2017, اغنية اجنبية مشهورة جدا, اغنية اجنبية مترجمة
للعربية, اغنية اجنبية للرقص, اغنية اجنبية للرياضة, اغنية اجنبية
كلاسيكية, اغنية اجنبية كارثة, اغنية اجنبية حلوة كتير, اغنية اجنبية
قديمة, اغنية اجنبية قوية, اغنية اجنبية قديمة جدا, اغنية اجنبية واضحة,
اجمل اغنية اجنبية قديمة, اغنية اجنبية فرقة, اغنية اجنبية طق, اغنية
اجنبية طرب, اغنية اجنبية طفل, اغنية اجنبية صاخبة, اغنية اجنبية شهيرة,
اغنية اجنبية سريعة, اغنية اجنبية سلفي, اغنية اجنبية سيارات, اغنية اجنبية
رومانسية, اغنية اجنبية راقصة, اغنية اجنبية رقص, اغنية اجنبية راب, اغنية
اجنبية رايقة, اغنية اجنبية رقص حماس, اغنية اجنبي) _________________________________________________________________ Category People & Blogs Music in this video Learn more Listen ad-free with YouTube Premium Song Eyşan (Unutamıyorum) Artist Toygar Işıklı Album Ezel (Original Soundtrack of TV Series) Licensed to YouTube by
The Orchard Music (on behalf of ARVEN MÜZİK FİLM); AMRA, Saregama
Publishing, BMI - Broadcast Music Inc., UMPI, Kobalt Music Publishing,
and 5 Music Rights Societies Song Ben Sana Hiç Yetişemedim Artist Toygar Işıklı Album Ezel (Original Soundtrack of TV Series) Writers Toygar Isikli Licensed to YouTube by The Orchard Music (on behalf of ARVEN MÜZİK FİLM), and 4 Music Rights Societies Song Kahramanım Artist Toygar Işıklı Album Ezel (Original Soundtrack of TV Series) Licensed to YouTube by Grupa BB Media Music, The Orchard Music (on behalf of ARVEN MÜZİK FİLM), and 2 Music Rights Societies
Painավը նվեր է երաժշտությամբ, երգով և պարով Խուսափելու փոխարեն, Սովորեք այն գրկել: Առանց ցավի աճ չկա
Հասունությունը սովորում է քայլել հեռու մարդիկ և իրավիճակ, որոնք սպառնում են ձեր խաղաղությանը մտքի, ինքնահարգանքի, արժեքներ, բարքեր և ինքնավստահություն (Բուդդա)
Ներքին խաղաղություն սկսվում է պահը դուք չեք ընտրում թույլ տալ մեկ այլ անձը կամ իրադարձությունը վերահսկել ձեր հույզերը
Մենք երբեք չենք կարող ձեռք բերել Խաղաղություն արտաքին աշխարհում մինչև մենք խաղաղություն հաստատենք ինքներս մեզ Բուդդա
Asekose.am-«Հայավարի» ու «տղամարդավարի» պար Լոս Անջելեսում տեղի ունեցած հարսանիքում
Important Titles by Asekose English 24.7K subscribers
Համացանցում տարածված տեսանյութը, որում Լոս Անջելեսում տեղի ունեցած
հայկական հարսանիքում երկու տղամարդ պարում են, հակասական
մեկնաբանությունների տեղի է տվել: Արմեն Զատիկյանն, օրինակ, այդ առիթով գրել է. «ՑԵՂԱԿԼՈՒՆՁԸ Կամ ես հայ չեմ, կամ սրանք Ահա, թե որն է գլխավոր խնդիրը, գենետիկայով հրապուրված սիրելի հայրենակիցներ… Մինչև մենք սրանց հետ մեր հաշիվները չմաքրենք, ազգը չզտենք, Հայաստանը չի փրկվի, սրանք այն կհոշոտեն մինչև վերջ…»: Category People & Blogs Created using YouTube Video Editor Source videos View attributions
Kanalımıza abunə olun və ən yeni yığma mahnıları ilk siz dinləyin. Biz bəzi kanallar kimi yığma mahnıları digər kanallardan götürüb paylaşmırıq bütün yığmaları özümüz hazırlayırıq.
QEYD:
Müəllif hüququ ilə bağlı nəsə problem olarsa bizimlə əlaqə saxlayın dərhal o mahnını kanalımızdan silək… Email: ymkmusiqi@gmail.com
Teqlər:
toy mahnilari el havalari milli reqs oyun havasi oynamali shen mahnilar,rəqslər,reqsler,reksler,reks oynaq Azeri toyu bey gelin vağzalı mirzeyi kavkaz dansi dance music contry birlik remzi yeni yalli qobustan Category Entertainment
Pain musikarekin, abestiarekin eta dantzarekin egindako oparia da Saihestu beharrean, Ikasi ezazu besarkatzen. Mina gabe, ez dago hazkuntzarik
Heldutasuna ikasten ari da oinez urruntzeko zure lasaitasuna arriskuan jartzen duen jendea eta egoera gogoaren, norberaren begirunea, balioak, moralak eta norberaren balioa. Buda
Barneko bakea momentua hasten da zuk ez duzu aukeratzen beste bat baimendu pertsona edo gertaera zure emozioak kontrolatzeko
Inoiz ezin dugu Bakea lortu kanpoko munduan Bakea osatzen dugun arte geure buruak Buda 0:39 / 1:00:16 Documental “L’esperit de Schönau” (Subt)
Som Energia 2.05K subscribers Aquesta iniciativa té molts punts en comú amb la cooperativa Som Energia http://www.somenergia.coop/ca/
Documental en el qual es mostra l’inici de la cooperativa EWS que
produeix i comercialitza electricitat d’origen renovable. Aquesta
iniciativa ciutadana neix a la població alemanya de Schönau com a
reacció a l’accident nuclear de Txernòbil i amb la clara vocació de
canviar el sistema elèctric alemany cap a un sistema basat en les
energies renovables i en la participació ciutadana. Category Nonprofits & Activism
Боль - гэта падарунак з музыкай, песняй і танцам Замест таго, каб пазбягаць гэтага, Навучыцеся яе ўспрымаць. Без болю, росту няма
Сталасць - гэта навучанне адысці ад людзі і сітуацыя, якая пагражае вашаму міру розуму, самапавагі, каштоўнасцей, нораваў і самакаштоўнасці.-Буда
Унутраны свет пачынаецца момант вы выбіраеце не каб дазволіць іншае чалавек ці падзея кантраляваць свае эмоцыі
Мы ніколі не можам атрымаць мір у знешнім свеце пакуль мы не заключым мір саміх сябе Буда Polina Gagarina - The Cuckoo (OST Battle for Sevastopol)
StarPro 2.37M subscribers Songs of mine that I’ve yet to write. How many? Tell me cuckoo, count them for me. The city or the village - where am I to live? To lie as a stone, Or burn as a star, a star?
Sunlight of mine, glance now on me. See my palm has turned to a fist. And if you have powder, give me a spark. That’s that.
Who will now take the lonely path? The strong and the brave Have laid down their heads in battle, in the fields. Few now remain in memory, with a clear mind, And a firm hand, in the ranks. Our ranks.
Sunlight of mine, glance now on me. See me palm has turned to a fist. And if you have powder, give me a spark. That’s that.
Where are you now, freedom of will? With who are you now Greeting the tender sunrise? Answer me. Life is good with you, and bad without. My patient head And submissive shoulders, under the lash. The lash.
Sunlight of mine, glance now at me. See my palm has turned to a fist. And if you have powder, give me a spark. That’s that. Caption author (Bulgarian) asd asd Caption author (Indonesian) Nicholas Adam Caption author (Serbian) Branko Rasovic Caption author (Kazakh) Soviet MLP Caption author (German) alexrennka Caption author (Finnish) Sabina t Caption author (Arabic) عبثية المراهقة_ The absurdity of adolescence Caption authors (Russian) Наталия Панова jryeti Branko Rasovic Galaxy Caption author (Chinese (Hong Kong)) Ck To Caption author (Turkish) Ali Berkan Caption author (Italian) Laura01 Caption author (Portuguese (Brazil)) Sadrack Osório Caption authors (Ukrainian) Алина Переходько BoomBom4ik Основна Caption author (French) Diana Mago Caption author (Russian (Phonetic)) Branko Rasovic Category Music Source videos View attributions Music in this video Learn more Listen ad-free with YouTube Premium Song KUKUSHKA Licensed to YouTube by VIDEO CONTENT INC, and 7 Music Rights Societies
Bol je poklon uz muziku, pesmu i ples Umesto da ga izbegavate, Naučite da to prigrlite. Bez bola, nema rasta
Zrelost je učenje hodati od ljudi i situacija koja prijeti vašem miru uma, samopoštovanja, vrijednosti, morale i samo-vrijednosti.-Buda
Unutrašnji mir započinje trenutak vi ne želite da dozvoli drugu osoba ili događaj da kontrolišete svoje emocije
Nikada ne možemo dobiti mir u spoljnom svetu dok mi ne sklopimo mir mi sami Buda Michael Jackson Voice Analysis / (Detailed Analysis with MJTurkey Fan)
Болката е подарък с музика, песен и танц Вместо да го избягвате, Научете се да го прегръщате. Без болка, няма растеж
Зрелостта е учене да се отдалечи от хора и ситуация, която заплашва спокойствието ви на ума, самоуважението, ценности, морал и собствена стойност. -Буда
Вътрешен мир започва момента избираш не за да позволи друго лице или събитие за да контролирате емоциите си
Ние никога не можем получи мир във външния свят докато не сключим мир себе си Буда КОЛЕДЕН ПОДАРЪК
KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL
Let us Do good. Purify mind -
‘The gift of Dhamma excels all other gifts – sabba danam dhamma
danam jinati’ at 668, 5A main Road, 8th Cross, HAL 3rd Stage, Bangalore-
Magadhi Karnataka State -PRABUDDHA BHARAT
through http://sarvajan.ambedkar.org
runs
Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in 111 CLASSICAL LANGUAGES
Good News
VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS) for Sarvajan
Hithaya Sarvajan Sukhaya i.e for the welfare, happiness and Peace for
all societies and to attain Eternal Peace as Final Goal
Capturing the Master Key
Babasaheb
Dr B.R Ambedkar has said that “political power is the master key using
which you can open all the doors of your progress and self respect”.
If Foreigners from Bene Israel chitpavan brahmins of Rowdy/Rakshasa Swayam
Sevaks (RSS) can call this as manusmriti manuvad hindutva land why can
not we declare this land as PRABUDDHA BHARAT for the benefit of All
Aboriginal Societies ?
As we were Buddhists, are Buddhists and continue to be Buddhists.
99.9%
All Aboriginal Awakened Societies will force the chitpavan brahmins to
quit PRABUDDHA BHARAT with Ballot Papers to save Universal Adult
Franchise, Liberty, Equality, Fraternity for the welfare, happiness,
Peace as enshrined in our Marvelous Modern Constitution and for them to
attain Eternal Bliss as Final Goal.
വേദന ഒരു സമ്മാനമാണ്. അത് ഒഴിവാക്കുന്നതിനുപകരം, അത് സ്വീകരിക്കാൻ പഠിക്കുക. വേദനയില്ലാതെ, വളർച്ചയില്ല
പക്വത പഠനമാണ് വിട്ടുപോകാൻ നിങ്ങളുടെ സമാധാനത്തെ ഭീഷണിപ്പെടുത്തുന്ന ആളുകളും സാഹചര്യവും മനസ്സ്, ആത്മാഭിമാനം, മൂല്യങ്ങൾ, ധാർമ്മികത, സ്വയമൂല്യം.-ബുദ്ധൻ
മനശാന്തി നിമിഷം ആരംഭിക്കുന്നു നിങ്ങൾ തിരഞ്ഞെടുക്കുന്നില്ല മറ്റൊന്നിനെ അനുവദിക്കുന്നതിന് വ്യക്തി അല്ലെങ്കിൽ ഇവന്റ് നിങ്ങളുടെ വികാരങ്ങൾ നിയന്ത്രിക്കാൻ
നമുക്ക് ഒരിക്കലും കഴിയില്ല സമാധാനം നേടുക ബാഹ്യ ലോകത്ത് ഞങ്ങൾ സമാധാനം സ്ഥാപിക്കുന്നതുവരെ സ്വയം ബുദ്ധൻ
Top 10 Facts Episode 1 😍😍| ഒരു മനുഷ്യന്റെ വിലഎത്ര? ഏറ്റവും വലിയ വേദന എന്ത്? 🔥🔥🔥 വേദന ഒരു സമ്മാനമാണ്. അത് ഒഴിവാക്കുന്നതിനുപകരം, അത് സ്വീകരിക്കാൻ പഠിക്കുക. വേദനയില്ലാതെ, വളർച്ചയില്ല
वेदना ही एक भेट आहे. ते टाळण्याऐवजी, मिठी मारण्यास शिका. वेदना न करता, कोणतीही वाढ होत नाही
परिपक्वता शिकत आहे पासून दूर चालणे लोक आणि आपली शांती धोक्यात आणणारी परिस्थिती मनाचे, स्वाभिमानाचे, मूल्ये, नैतिकता आणि स्वत: ची किंमत.-बुद्ध
आत्मीय शांती क्षण सुरू होते आपण निवडत नाही दुसर्यास परवानगी देणे व्यक्ती किंवा कार्यक्रम आपल्या भावना नियंत्रित करण्यासाठी
आम्ही कधीही करू शकत नाही शांती प्राप्त करा बाह्य जगात जोपर्यंत आम्ही शांती करत नाही स्वतःला बुद्ध Ti Ek Bhet | Marathi Short Film with Eng. subtittle - ती एक भेट
MITID Films 22K subscribers
Ti Ek Bhet is a Marathi short love story about Samar and Ishana who
broke off long ago since both of them wanted different things from the
world. And today they will be meeting again…
दुखाई एक उपहार हो। यसलाई बेवास्ता गर्नुको सट्टा यसलाई अँगाल्न सिक्नुहोस्। पीडा बिना, त्यहाँ कुनै वृद्धि छैन
परिपक्वता सिक्दै छ बाट टाढा हिंड्न व्यक्ति र तपाईंको शान्तिलाई खतरामा पार्ने परिस्थिति दिमागको, आत्म सम्मान, मूल्य, नैतिकता र आत्म मूल्य। बुद्ध
भित्री शान्ति पल सुरु हुन्छ तपाईं छनौट गर्नुहुन्न अर्को अनुमति दिन व्यक्ति वा घटना आफ्नो भावनाहरु लाई नियन्त्रण गर्न
हामी कहिले पनि गर्न सक्दैनौं शान्ति प्राप्त गर्नुहोस् बाहिरी संसारमा जबसम्म हामीसँग शान्ति गर्दैनौं हामी आफैं बुद्ध Upahar | Nepali Full Movie | Niruta Singh | Uttam Pradhan | Sushil Chhetri
HiTechEntertainment 745K subscribers Video Provided By: BiG FILMS
Casts: Niruta Singh, Uttam Pradhan, Sushil Chhetri, Kriti Bhattarai,
Munika GC, Sushil Pokharel, Rabi Shah & Mukunda Shrestha Editor: Banish Shah Story & Screenplay: Sushil Chaugai, Hari Tuladhar, Yugesh Rayamajhi Music: Laxman Shesh Cinematography: Manju Kumar Shrestha Producers: Sushil Chaugai, Indu Chaugai Direction: Shiva Regmi #NepaliFullMovie #HiTechEntertainment #NepaliMovie Category Film & Animation
JOHNKALER 38.2K subscribers Category Entertainment Music in this video Learn more Listen ad-free with YouTube Premium Song Jiwey Janda Hai Artist Kaler Kanth Album Hun Teri Nigaah Badal Gayi Licensed to YouTube by Tseries Music (on behalf of T-Series); TSeries Publishing, and 1 Music Rights Societies 80) ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ- ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ
ईन्नेर् Pएअचे बेगिन्स् थे मोमेन्त् योउ च्होओसे नोत् तो अल्लोw अनोथेर् पेर्सोन् ओर् एवेन्त् तो चोन्त्रोल् योउर् एमोतिओन्स्
Wए चन् नेवेर् ओब्तैन् Pएअचे इन् थे ओउतेर् wओर्ल्द् उन्तिल् wए मके Pएअचे wइथ् ओउर्सेल्वेस् Bउद्ध Self Love Healing | 432Hz Music for Meditation | Ancient Frequency Music | Positive Aura Cleanse
Spirit Tribe Awakening 66.4K subscribers
Self Love Healing - 432Hz Music for Meditation - Ancient Frequency
Music - Positive Aura Cleanse with 417Hz Solfeggio frequency. Peaceful,
empowering and soothing music and nature to nurture your mind, body, and
soul. Supporting and empowering you on your life journey.
Music is tuned to 432Hz and contains the 417Hz Solfeggio frequency.
These frequencies have a specific healing effect on your subconscious mind.
❖ Sound Vibration ❖
The most elemental state of vibration is that of sound. Everything has
an optimum range of vibration (frequency), and that rate is called
resonance. When we are in resonance, we are balanced. Every organ and
every cell in our precious body absorbs and emits sound with particular
optimum resonate frequency. 432hz and 528hz tuned music creates
resonance in our physical, mental, emotional and spiritual body.
❖
417Hz Solfeggio Frequency ❖Corresponds with our sacral chakra (navel
chakra) and is the center of feeling, emotion, pleasure, sensuality,
intimacy, creativity and connection. This frequency helps us to accept
and love our bodies; accept and acknowledge our emotions; open up for
deeper connection with oneself, others and the Universe. It´s all about
releasing those blocks we have to fully feel what we are feeling; that
is the only way for the emotions to heal and transform. There is
tremendous power activate within oneself when you truly allow yourself
the surrender, be vulnerable and accept your true emotions in the
present. 417Hz also encourages our body to let go of locked in emotions
(from trauma and events from this life and past lives), as well as
dissolving limiting beliefs that we have been programmed with by people
around us and society. It also activates the process of cutting the
ancestral energy cords of negative thinking, behavior, and beliefs. It
is the center of creativity, passion and manifestation. When in balance
you are in the flow of passionate creation; consciously and joyfully
manifesting your goals, dreams and intentions.
❖ 432Hz Music ❖
Resonates inside our body, releases emotional blockages and expands our
consciousness. 432Hz allows us to tune into the wisdom of the Universe,
Divine Intelligence, and our Soul. It creates Unity instead of
separation. It expands our hearts and makes us more compassionate and
loving. One thing is for sure. A person who resonates with love have
inner peace – and this is the starting point for a world where we live
in Unity, Peace and Harmony with each other and Mother Earth.
❖ Spirit Tribe Awakening ❖
We are here to serve you. To Inspire, Uplift and spread Positive Energy
through music and Intention. To support you wherever you are on your
journey. Co-creating more Peace, Love, and Happiness in your life, and
the millions of people connecting with us.
All our music
(self-composed and licensed from other composers) is tuned to 432Hz and
528Hz, and contains Solfeggio Frequencies; Miracle Tones that Heal,
Change and Transform low vibrational energy (negative energy). Letting
go of negative thoughts and emotions. Recharging the LIGHT within you.
Refueling mind, body, heart and soul with Powerful Positive Energy that
aligns you with your Innate Power, Potential and Resources.
When
you RAISE YOUR VIBRATION you also help to raise the collective
vibration of our beautiful planet and all life on it. You are important.
You are important to this planet. You are valuable. You are a beautiful
expression of Life. Powerful BEYOND words.
“What you want. Wants you.” - Rumi
From Heart to Heart. From Soul to Soul. Thank You for connecting with us.
درد هڪ تحفا آهي. ان کان بچڻ جي بدران، ان کي تڪليف ڪرڻ سکو. درد کان بغير، هتي ڪا به ترقي ناهي
سکيا حاصل ٿئي ٿو کان پري ڪرڻ ماڻهو ۽ صورتحال توهان جي امن کي خطرو آهي دماغ، خود عزت، قدر، اخلاقي ۽ نفس جي قابل قدر. Buddha
اندروني سڪون گھڙي ٿيندي آهي توهان نه چونڊيو ڪنهن جي اجازت ڏيڻ ماڻهو يا واقعي توهان جي جذبات کي سنڀالڻ لاء
اسان ڪڏهن به نه ٿا ڪري سگهون امن حاصل ڪريو ٻاهرين دنيا ۾ جيستائين اسان سان سلام ڪندا پاڻ کي مهاتما Ex Illuminati Druid on the Occult Power of Music w William Schnoebelen & David Carrico NYSTV
Free Truth Productions 4.58K subscribers William Schnoebelen was an Illuminati Initiate, Druid,, Witch, 32nd degree Freemason and now spreads the truth.
Alongside David Carrico, the worlds foremost expert on Freemasonry (by a non Masonic initiate).
Hosted by Jon Pounders of NYSTV also a truly knowledgeable guy on all topics related to the Illuminati..
OK, so I grew up listening to music like all of us did. We think it’s
just harmless entertainment. Music throughout the years wan’t for the
masses, though. It was a highly prized, esoteric secret only for the
priest kings in their ceremonies.
Sometimes, especially when
we’re younger, we can listen to a song and it can change our whole life
and life perception. Why? Is it that inspirational? Or are there
components of mind control interlaced into the music to make you feel
and react a certain way?
The short answer is yes.
Tune
in to this awesome Podcast by Now You See TV (check them out if you
haven’t already). Pretty much the most cutting edge info out there.
Also Check out FOJC Radio for more with David Carrico - Truly this man
is an encyclopedia of knowledge from Ancient History to yesterday’s
news..
And Bill Schnoebelen at With One Accord Ministries who
provides insights into the Illuminati completely unavailable anywhere
else.
Afrikaans አማርኛ العربية Azərbaycanca / آذربايجان Boarisch Беларуская Български বাংলা བོད་ཡིག / Bod skad Bosanski Català Нохчийн Sinugboanong Binisaya ᏣᎳᎩ (supposed to be Burmese but it doesn’t show…) Corsu Nehiyaw Česky словѣньскъ / slověnĭskŭ Cymraeg Dansk Deutsch Ελληνικά Esperanto Español Eesti Euskara فارسی Suomi Võro Français Frysk Gàidhlig Galego Avañe’ẽ ગુજરાતી هَوُسَ Hawai`i עברית हिन्दी Hrvatski Krèyol ayisyen Magyar Հայերեն Bahasa Indonesia Igbo Ido Íslenska Italiano 日本語 Basa Jawa ქართული Қазақша ភាសាខ្មែរ ಕನ್ನಡ 한국어 Kurdî / كوردی Коми Kırgızca / Кыргызча Latina Lëtzebuergesch ລາວ / Pha xa lao Lazuri / ლაზური Lietuvių Latviešu Malagasy 官話/官话 Māori Македонски മലയാളം Монгол Moldovenească मराठी Bahasa Melayu bil-Malti Myanmasa नेपाली Nederlands Norsk (bokmål / riksmål) Diné bizaad Chi-Chewa ਪੰਜਾਬੀ / पंजाबी / پنجابي Norfuk Polski پښتو Português Romani / रोमानी Kirundi Română Русский संस्कृतम् Sicilianu सिनधि Srpskohrvatski / Српскохрватски සිංහල Slovenčina Slovenščina Gagana Samoa chiShona Soomaaliga Shqip Српски Sesotho Basa Sunda Svenska Kiswahili தமிழ் తెలుగు Тоҷикӣ ไทย / Phasa Thai Tagalog Lea Faka-Tonga Türkçe Reo Mā`ohi Українська اردو Ўзбек Việtnam Хальмг isiXhosa ייִדיש Yorùbá 中文 isiZulu 中文(台灣) tokipona Category Education
నొప్పి ఒక బహుమతి. దానిని నివారించడానికి బదులుగా, దానిని స్వీకరించడం నేర్చుకోండి. నొప్పి లేకుండా, పెరుగుదల లేదు
పరిపక్వత నేర్చుకోవడం నుండి దూరంగా నడవడానికి మీ శాంతికి ముప్పు కలిగించే వ్యక్తులు మరియు పరిస్థితి మనస్సు, స్వీయ గౌరవం, విలువలు, నీతులు మరియు స్వీయ విలువ.-బుద్ధుడు
మనశ్శాంతి క్షణం ప్రారంభమవుతుంది మీరు ఎంచుకోరు మరొకదాన్ని అనుమతించడానికి వ్యక్తి లేదా సంఘటన మీ భావోద్వేగాలను నియంత్రించడానికి
మేము ఎప్పటికీ చేయలేము శాంతిని పొందండి బాహ్య ప్రపంచంలో మేము శాంతి చేసే వరకు మమ్మల్ని బుద్ధ
ఒక అమ్మాయి ఎఫైర్ లో ఉంటే మీకేంటి నొప్పి.- RGV | RGV About Feminism | Ramuism 2nd Dose
iDream Telugu Movies 3.24M subscribers Here’s a sensational director Ram Gopal Varma about Feminism and shares his opinion and experience regarding the Feminism.
Ram Gopal Varma is an Indian film director, screenwriter, and producer,
known for his works in Telugu cinema, Bollywood, and television.
Starting his career as a civil engineer, he made an entry into Telugu
cinema with the path-breaking crime thriller, Siva (1989) screened at
the 13th International Film Festival of India, and has garnered Varma,
the state Nandi Awards for Best Direction, Best first film of a
director, and the Filmfare Award for Best Film – Telugu.
Nỗi đau là một món quà. Thay vì tránh nó, Học cách nắm lấy nó. Không đau không có sự tăng trưởng
Trưởng thành là học đi bộ từ người và tình huống đe dọa hòa bình của bạn của tâm trí, tự trọng, giá trị, đạo đức và giá trị bản thân.
Nội tâm bắt đầu thời điểm bạn chọn không cho phép người khác người hoặc sự kiện để kiểm soát cảm xúc của bạn
Chúng ta không bao giờ có thể có được hòa bình ở thế giới bên ngoài cho đến khi chúng ta làm hòa với chính chúng ta Phật Đức Phật không bắt buộc người tu hành phải ăn chay!
PhoBolsaTV 759K subscribers Hòa thượng Thích Thiện Dũng khẳng định: Đức Phật không bắt buộc người tu hành phải ăn chay Category People & Blogs
60 Miles — “ไม่คิดไม่ฝัน”
60 Miles 5 หนุ่มนักดนตรีรุ่นใหม่ฝีมือดีจาก Blacksheep - Sony Music
กลับมาพร้อมซิงเกิ้ลใหม่ “ไม่คิดไม่ฝัน” เพลงป๊อบฟังสบาย
ผสานกลิ่นอายดนตรีแจ๊ซและฟังกี้ ที่เป็นลายเซ็นของ 60 Miles มาโดยตลอด
ใครที่เคยถูกใจซิงเกิ้ลก่อนหน้านี้ของ 60 Miles อย่าง “เวทมนตร์” และ
“จักรวาล” รับรองว่าไม่ผิดหวังกับเพลง “ไม่คิดไม่ฝัน”
ซิงเกิ้ลนี้อย่างแน่นอน
ดาวน์โหลดเพลงของ 60 Miles ได้ที่ *496560 (ค่าบริการ 5 บาท/นาที ไม่รวมค่าดาวน์โหลด)
*ติดต่องานจ้าง งานโชว์ คอนเสิร์ตทุกประเภท For concert & event, please contact to Line @becteromusic.show Dodg 095-649-5544 Gift 096-949-4666 Eve 088-916-9363
ພວກເຮົາບໍ່ເຄີຍ ໄດ້ຮັບສັນຕິພາບ ໃນໂລກພາຍນອກ ຈົນກ່ວາພວກເຮົາເຮັດໃຫ້ສັນຕິພາບກັບ ຕົວເຮົາເອງ ພຣະພຸດທະເຈົ້າ Lao Language about feelings and emotions plus other common words
chickenbrain64 318 subscribers Lao Language about feelings and emotions. Daughter’s list —————– I used google translator to get some of the lao translation of the words
Pain adalah Hadiah. Daripada mengelakkannya, Belajarlah untuk memeluknya. Tanpa kesakitan, tiada pertumbuhan
Kematangan adalah pembelajaran untuk berjalan kaki dari orang dan situasi yang mengancam keamanan anda fikiran, penghormatan diri, nilai-nilai, moral dan nilai diri.-Buddha
Ketenangan jiwa bermula saat ini anda tidak memilih untuk membenarkan yang lain orang atau peristiwa untuk mengawal emosi anda
Kita tidak boleh dapatkan Keamanan di dunia luar sehingga kita menjadikan Damai dengan diri kita sendiri Buddha
ພວກເຮົາບໍ່ເຄີຍ ໄດ້ຮັບສັນຕິພາບ ໃນໂລກພາຍນອກ ຈົນກ່ວາພວກເຮົາເຮັດໃຫ້ສັນຕິພາບກັບ ຕົວເຮົາເອງ ພຣະພຸດທະເຈົ້າ Lao Language about feelings and emotions plus other common words
chickenbrain64 318 subscribers Lao Language about feelings and emotions. Daughter’s list —————– I used google translator to get some of the lao translation of the words https://www.google.com/search?q=lao+t… emotions ———— 1.happy - dee jai ມີຄວາມສຸກ mikhuaamsuk ດີໃຈ glad, happy, happy, glad 2.calm down - ໃຈເຢັນ chai yen 3.sad or depress - ເສົ້າ sad, unhappy ເສົ້າໂສກ sad, very sad, very unhappy ເສົ້າໃຈ sad, sorrowful 4.angry - ໃຈຮ້າຍ chaihai 5.fear or scared - ຄວາມຢ້ານກົວ khuaam yankua ຢ້ານ fear, be afraid 6. beautiful - ທີ່ສວຍງາມ thisuanyngam ງາມ beautiful, beautiful, gorgeous, graceful, pretty ———- 7.confusion -ຄວາມສັບສົນ khuaam sabson 8.handsome - ງາມສະງ່າ handsome, having a sweet and lovable face, with good manners and character ເຈົ້າຊູ້ Don Juan, handsome (only for men also means play boy) 9.difficult - ມີຄວາມຫຍຸ້ງຍາກ mikhuaamjungnyak 10.hurt - ເຈັບປວດ chebpuad 11.sorry - ຂໍໂທດ kho othd clothes ———– 12.shirt - ເສື້ອ seu 13.pants - ໂສ້ງ pants, trousers song 14.underwear - sa lip or ສົ້ງຊ້ອນ song son 15.bra - ເສື້ອຊ້ອນ sua son 16.shoes - ເກີບ gerb 17.socks - ຖົງເທົ້າ ຖົງຕີນ tong tao - or - tong theen 18. skirt or dress - ກະໂປ່ງ ga pong 19.lao skirt - ສິ້ນ sin 20.clothing - ເຄື່ອງນຸ່ງຫົ່ມ kheuongnung hom 21.lao traditional female clothes -skirt- ສິ້ນ sin -sash - ຜ້າບຽງ pa being -shirt - ເສື້ອ seu 22. jewelry - ເພັດ also means diamond, pet ສ້ອຍ jewelry, gold or silver chain necklace soy earring, ear lobe - ຕຸ້ມຫູ thoom hoo bracelet -ປອກແຂນ pbok can ring -ແຫວນ van watch - ໂມງໃສ່ແຂນ mong sai can
school ———- 23.pencil-ສໍ saw 24. school - ໂຮງຮຽນ hong hian 25.pen - big or ປາກກາ pa ga fountain pen 26.homework - ການບ້ານ homework, housework gan ban 27.backpack - thong pai or ຖົງເປ backpack or tong pbe
God (Christian terms) —– 28.God - ພຣະເຈົ້າ pa jao 29. Dear Lord - sa tu kan there oung pa bi da 30.Jesus - ພຣະເຢຊູ pai nyay soo 31.pray - a thi than ອະທິຖານ 32.bible - ຄໍາພີໄບເບິນ kham pee bye bun 33.Holy Spirit - ພຣະວິນຍານບໍລິສຸດ pa vinnyan boli sood
Food ——- 34.rice ເຂົ້າ khao - sticky rice ເຂົ້າຫນຽວ khao nio - white rice ເຂົ້າຈ້າວ khao jao 35.soup - ແກງ geng 36.meat -ຊີ້ນ seen 37.fruit - ຫມາກໄມ້ makmai 38.bread - ເຂົ້າຈີ່ khao jee 39.water - ນໍ້າ nam 40.juice - ນໍ້າໝາກໄມ້ nam mak mai 41.soda - ນໍ້າໂສດາ nam sodaaa 42.eggs - ໄຂ່ khai 43.vegetables -ຜັກ phak 44.cake - ຂະໜົມໃຂ່ kha nome khai
phrases ———– 45.I’m tired - ຂ້ອຍເມື່ອຍ khony moouy 46.This is hard - ນີ້ເປັນການຍາກ ni bpen kann yak 47.What? - ແມ່ນຫຍັງ maen nyang 48.What’s happening? - ເກີດຫຍັງຂຶ້ນ? goed nyang khun 49.I don’t know - ຂ້ອຍບໍ່ຮູ້ khony bor hoo 50.What’s that? - ນັ້ນແມ່ນຫຍັງ? nan men nyang 51.I’m Laotian - ຂ້າພະເຈົ້າເປັນຄົນລາວ kha phachao bpen khon lao - formal ຂ້ອຍເປັນຄົນລາວ khoi bpen khon lao - informal
— bonus I found additional words for feelings and emotion to add to the list
All 84,000
Khandas As Found in the Pali Suttas Traditionally the are 84,000 Dharma
Doors - 84,000 ways to get Awakeness. Maybe so; certainly the Buddha
taught a large number of practices that lead to Awakeness. This web page
attempts to catalogue those found in the Pali Suttas (DN, MN, SN, AN,
Ud & Sn 1). There are 3 sections:
The
discourses of Buddha are divided into 84,000, as to separate addresses.
The division includes all that was spoken by Buddha.”I received from
Buddha,” said Ananda,
“82,000 Khandas, and from the priests 2000; these are 84,000 Khandas
maintained by me.” They are divided into 275,250, as to the stanzas of
the original text, and into 361,550, as to the stanzas of the
commentary. All the discourses including both those of Buddha and those
of the commentator, are divided into 2,547 banawaras, containing
737,000 stanzas, and 29,368,000 separate letters.
Positive Buddha Vacana — The words of the Buddha — Interested in All
Suttas of Tipitaka as Episodes in visual format including 7D laser
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This
wide-ranging sutta, the longest one in the Pali canon, describes the
events leading up to, during, and immediately following the death and
final release (parinibbana) of the Buddha. This colorful narrative
contains a wealth of Dhamma teachings, including the Buddha’s final
instructions that defined how Buddhism would be lived and practiced long
after the Buddha’s death — even to this day. But this sutta also
depicts, in simple language, the poignant human drama that unfolds among
the Buddha’s many devoted followers around the time of the death
oftheir beloved teacher.
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The Shan language…
