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LESSON 3224 Fri 27 Dec 2019 Free Online NIBBANA TRAINING from KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL 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 Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in
 111 CLASSICAL LANGUAGES https://tenor.com/view/good-morning-coffee-grinch-gif-13099550 Good Morning Coffee GIF - GoodMorning Coffee Grinch GIFsImage result for Jagatheesan https://tenor.com/view/nbc-great-news-great-news-gifs-gif-9684538 Great Good News NBC Great News GIF - NBC GreatNews GreatNewsGifs GIFs 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 in
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Image result for picture of The Great Stupaat Sarnath, near Varanasi, is said to mark the site where the Buddhapreachedhis first sermon.

http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/
THE BUDDHA
AND HIS DHAMMA
Image result for picture of The Great Stupaat Sarnath, near Varanasi, is said to mark the site where the Buddhapreachedhis first sermon.
The Great Stupa
at Sarnath, near Varanasi, is said to mark the site where the Buddha
preached
his first sermon.



[*EDITOR’S INTRODUCTION*]

*AUTHOR’S UNPUBLISHED
PREFACE
*


*INTRODUCTION*


*PROLOGUE*


BOOK ONE:  SIDDHARTH GAUTAMA — HOW A
BODHISATTA BECAME
THE BUDDHA


*Part I — From Birth
to Parivraja
*



*Part II — Renunciation for Ever*


*Part III — In Search of New
Light
*



*Part IV — Enlightenment and
the
Vision of a New Way
*



*Part V — The Buddha and His
Predecessors
*



*Part VI — The Buddha and His
Contemporaries
*



*Part VII — Comparison and
Contrast
*


BOOK TWO: CAMPAIGN OF CONVERSION

*Part I — Buddha and
His
Vishad Yoga
*



*Part II — The Conversion of
the
Parivrajakas
*



*Part III — Conversion of the
High
and the Holy
*



*Part IV — Call from Home*


*Part V — Campaign for
Conversion
Resumed
*



*Part VI — Conversion of the
Low
and the Lowly
*



*Part VII — Conversion of Women*


*Part VIII — Conversion of the
Fallen
and the Criminals
*

BOOK THREE: WHAT THE BUDDHA TAUGHT

*Part I — His Place
in His
Dhamma
*



*Part II — Different Views of
the
Buddha’s Dhamma
*



*Part III — What is Dhamma*


*Part IV — What is Not Dhamma*


*Part V — What is Saddhamma*



BOOK FOUR: RELIGION AND DHAMMA

*Part I — Religion
and Dhamma
*



*Part II — How Similarities in
Terminology
Conceal Fundamental Difference
*



*Part III — The Buddhist Way
of
Life
*



*Part IV — His Sermons*

BOOK FIVE: THE SANGH

*Part I — The Sangh*


*Part II — The Bhikkhu: the
Buddha’s
Conception of Him
*



*Part III — The Duties of the
Bhikkhu
*



*Part IV — The Bhikkhu and the
Laity
*



*Part V — Vinaya for the Laity*

BOOK SIX: HE AND HIS CONTEMPORARIES

*Part I — His
Benefactors
*



*Part II — His Enemies*


*Part III — Critics of His
Doctrines
*



*Part IV — Friends and Admirers*

BOOK SEVEN: THE WANDERER’S LAST JOURNEY

*Book Seven, Part I
— The
Meeting of those Near and Dear
*



*Book Seven, Part II — Leaving
Vaishali
*



*Book Seven, Part III — His End*

BOOK EIGHT: THE MAN WHO WAS SIDDHARTHA GAUTAMA

*Book Eight, Part I
— His
Personality
*



*Book Eight, Part II — His
Humanity
*



*Book Eight, Part III — His
Likes
and Dislikes
*

*EPILOGUE*


by Dr. B. R. Ambedkar
http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/03_03.html
Book Three, Part III—What
is Dhamma

1. *To Maintain Purity of Life
is Dhamma
* — 2. *To Reach Perfection in Life
is Dhamma
* — 3. *To Live in Nibbana is Dhamma*
– 4. *To Give up Craving is Dhamma* — 5.
*To believe that all compound things are impermanent
is Dhamma
* — 6. *To believe that Karma is
the instrument of Moral Order is Dhamma
*


 



§ 1. To Maintain Purity of Life is Dhamma

(1.i)

    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.

main book index page

detailed book section-mapbook
sources


Dr.
Ambedkar’s work
fwp’s
main page


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
Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in
 111 CLASSICAL LANGUAGES

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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.

25th December – Manusmriti Dahan Diwas – Real victory of good over evil


in


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Instead of avoiding it,
Learn to embrace it.
Without pain,
there is no growth

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 111 CLASSICAL LANGUAGES in BUDDHA’S own Words
through
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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

breaking news GIF

https://giphy.com/gifs/end-bible-rapture-n2IPMYMthV0m4
https://www.dailyexcelsior.com/mayawati-opposes-citizenshi…/

Mayawati opposes Citizenship (Amendment) Bill


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).

https://www.newpakweb.com/narendra-modi-is-a-terrorist-usa…/

“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.

https://www.newpakweb.com/us-court-summons-narendra-modi-a…/

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.’….

http://america.aljazeera.com/…/8/3/modi-israel-relations.ht…

https://www.reddit.com/…/3g9mvj/khazars_ii_brahmin_vindaloo/

https://en.m.wikipedia.org/wiki/Chitpavan#Origin

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.

Comments
Jagatheesan Chandrasekharan















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.

— (UNI) — 28DI28.xml

https://tenor.com/…/burn-book-burning-book-fire-gif-11318827

เผาหนังสือ หนังสือไหม้ ไฟไหม้ GIF - BurnBook BurningBook Fire GIFs
Jagatheesan Chandrasekharan

https://velivada.com/2015/12/24/25th-december-manusmriti-dahan-diwas-real-victory-of-good-over-evil/

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
https://tenor.com/view/burn-book-burning-book-fire-gif-11318824

เผาหนังสือ หนังสือไหม้ ไฟไหม้ GIF - BurnBook BurningBook Fire GIFsJagatheesan Chandrasekharan
553287_10154474180342942_4979089188846338091_n
Proper place of manusmriti

เผาหนังสือ หนังสือไหม้ ไฟไหม้ GIF - BurnBook BurningBook Fire GIFsJagatheesan Chandrasekharan



Manusmriti burnt by Buddha Mahila Sangha, Hyderabad.
manusmriti burnt by Buddha Mahila Sangha, Hyderabad

https://tenor.com/…/burn-book-burning-book-fire-gif-11318826
เผาหนังสือ หนังสือไหม้ ไฟไหม้ GIF - BurnBook BurningBook Fire GIFs
Jagatheesan Chandrasekharan
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 )


https://www.youtube.com/watch?v=gQ1Wg3NR95g#action=share
Dr. Bhau Lokhande on Manusmruti Dahan Din

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Dr. Bhau Lokhande on Manusmruti Dahan Din
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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.

Let all of us pay tribute to this great day.


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LESSON 3223 Thu 26 Dec 2019 Free Online NIBBANA TRAINING from KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL And what, monks, is the Nibbana element with residue remaining?
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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.”
- Dr B.R.Ambedkar in his BUDDHA AND HIS DHAMMA

https://www.accesstoinsight.org/ptf/dhamma/sacca/sacca3/nibbana.html

Nibbana






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.

Dhp 202-205

The awakened with awarenes, constantly
absorbed in jhana,
persevering,
firm in their effort:
they touch Unbinding,
the unexcelled safety
from bondage.

Dhp 23

“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.”

Ud 8.1

“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.”


Ud 8.3

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.

Ud 1.10

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.”


SN 13.1

What happens to one who has fully realized Nibbana?


[Aggivessana Vacchagotta:] “But, Master Gotama, the monk whose mind is thus released: Where does he reappear?”

[The Buddha:] “‘Reappear,’ Vaccha, doesn’t apply.”

“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.”

MN 72


The victory cry of the arahants

“Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.”


SN 22.59

The end of samsara




Some are born in the human womb,
evildoers in hell,
those on the good course go
to heaven,
while those without effluent:
totally unbound.

Dhp 126







Nibbana is the eternal spiritual goal in Buddhism and marks the soteriological release from rebirths in saṃsāra. Nibbana is part of the Third Truth on “cessation of dukkha” in the Four Noble Truths, and the summum bonum destination of the Noble Eightfold Path.

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.

image.jpeg

Translations of
Nibbana
Classical English,Roman blowing out,
extinguishing,
liberation, Eternal Bliss
Classical Pali, nibbāna (निब्बान)
Classical Sanskrit छ्लस्सिचल् षन्स्क्रित् nirvāṇa (निर्वाण)
Classical Bengali-ক্লাসিক্যাল বাংলা, নির্বাণ
,Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ), နိဗ္ဗာန်
(IPA: [neɪʔbàɴ])
Classical Chinese -古典中文(简体), 涅槃
(Pinyinnièpán)
Classical Japanese-古典的なイタリア語, 涅槃
(rōmaji: nehan)
Classical Khmer- ខ្មែរបុរាណ, និព្វាន
(UNGEGN: nippean)
Classical Korean-고전 한국어, 열반
(RR: yeolban)
Classical Mon နဳဗာန်
([nìppàn])
Classical Mongolian γasalang-aca nögcigsen
Classical Shan ၼိၵ်ႈပၢၼ်ႇ
([nik3paan2])
Classical Sinhala-සම්භාව්ය සිංහල, නිවන
(Nivana)
Classical Tibetan མྱ་ངན་ལས་འདས་པ།
(mya ngan las ‘das pa)
Classical Thai-ภาษาไทยคลาสสิก, นิพพาน
(RTGS
nipphan)
Classical Vietnamese-Tiếng Việt cổ điển, Niết bàn


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
Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in
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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.

25th December – Manusmriti Dahan Diwas – Real victory of good over evil

in


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Pain is a Gift
Instead of avoiding it,
Learn to embrace it.
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“Follow the signs to Nibbana” Dhammatalk by Ajahn Martin (24/10/18)

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“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
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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?

“ठे एये, O Bहिक्कुस्, इस् ओन् fइरे; fओर्म्स् अरे ओन् fइरे;
एये-चोन्स्चिओउस्नेस्स् इस् ओन् fइरे; इम्प्रेस्सिओन्स् रेचेइवेद् ब्य् थे एये अरे ओन्
fइरे; अन्द् wहतेवेर् सेन्सतिओन्, प्लेअसन्त्, उन्प्लेअसन्त्, ओर् इन्दिffएरेन्त्,
ओरिगिनतेस् इन् देपेन्देन्चे ओन् इम्प्रेस्सिओन् रेचेइवेद् ब्य् हे त्य्पे, थत् अल्सो इस्
ओन् fइरे.”
“आन्द् wइथ् wहत् अरे थेसे ओन् fइरे?”
“Wइथ् थे. fइरे ओf पस्सिओन्, सय् ई, wइथ् थे fइरे ओf हत्रेद्, wइथ् थे
fइरे ओf इन्fअतुअतिओन्; wइथ् बिर्थ्, ओल्द् अगे, देअथ्, सोर्रोw, लमेन्ततिओन्,
मिसेर्य्, ग्रिएf अन्द् देस्पैर् अरे थेय् ओन् fइरे.”
“ठे एअर् इस् ओन्
fइरे; सोउन्द्स् अरे ओन् fइरे; थे नोसे इस् ओन् fइरे; ओदोउर्स् अरे ओन् fइरे; थे
तोन्गुए इस् ओन् fइरे; तस्तेस् अरे ओन् fइरे; थे बोद्य् इस् ओन् fइरे; इदेअस् अरे
ओन् fइरे; अन्द् wहतेवेर् सेन्सतिओन्, प्लेअसन्त्, उन्प्लेअसन्त्, ओर् इन्दिffएरेन्त्,
ओरिगिनतेस् इन् देपेन्देन्चे ओन् इम्प्रेस्सिओन् रेचेइवेद् ब्य् थे मिन्द्, थत् अल्सो
इस् ओन् fइरे.
“आन्द् wइथ् wहत् अरे थेसे ओन् fइरे?”
“Wइथ् थे fइरे ओf पस्सिओन्, सय् ई; wइथ् थे fइरे ओf हत्रेद्; wइथ् थे fइरे
ओf इन्fअतुअतिओन्; wइथ् बिर्थ्, ओल्द् अगे, देअथ्, सोर्रोw, लमेन्ततिओन्,
मिसेर्य्, ग्रिएf, अन्द् देस्पैर् अरे थेय् ओन् fइरे.”
“Pएर्चेइविन्ग्
थिस्, O Bहिक्कुस्, थे लेअर्नेद् अन्द् नोब्ले [पेर्सोन्] चोन्चेइवेस् अन् अवेर्सिओन्.
आन्द् इन् चोन्चेइविन्ग् थिस् अवेर्सिओन्, हे बेचोमेस् दिवेस्तेद् ओf पस्सिओन्, अन्द् ब्य्
थे अब्सेन्चे ओf पस्सिओन् हे बेचोमेस् fरेए, अन्द् wहेन् हे इस् fरेए हे बेचोमेस्
अwअरे थत् हे इस् fरेए.”
ठिस् थे Bउद्ध हस् मदे च्लेअर् इन् अ सेर्मोन् देलिवेरेद् तो थे Bहिक्कुस् इन् wहिच्ह् हे सैदः
“Exचितेद् ब्य् ग्रेएद् (लोभ), ब्रोथेर्स्, fउरिओउस् wइथ् अन्गेर् (दोस),
ब्लिन्देद् ब्य् देलुसिओन् (मोह), wइथ् मिन्द् ओवेर्wहेल्मेद्, wइथ् मिन्द् एन्स्लवेद्,
मेन् रेfलेच्त् उपोन् थेइर् ओwन् मिस्fओर्तुने, मेन् रेfलेच्त् उपोन् थे मिस्fओर्तुने
ओf ओथेर्स्, मेन् एxपेरिएन्चे मेन्तल् सुffएरिन्ग् अन्द् अन्गुइस्ह्.
”ईf,
होwएवेर्, ग्रेएद्, अन्गेर् अन्द् देलुसिओन् अरे दोने अwअय् [wइथ्], मेन् रेfलेच्त्
नेइथेर् उपोन् थेइर् ओwन् मिस्fओर्तुने नोर् ओन् मेन्तल् सुffएरिन्ग् अन्द् अन्गुइस्ह्.
”ठुस्, ब्रोथेर्स्, इस् णिब्बन विसिब्ले इन् थिस् लिfए अन्द् नोत् मेरेल्य्
इन् थे fउतुरे–इन्वितिन्ग्, अत्त्रच्तिवे, अच्चेस्सिब्ले तो थे wइसे
दिस्चिप्ले.” - ड्र् B.ऋ.आम्बेद्कर् इन् हिस् Bऊड्डःआ आण्ड् ःईष् डःआंंआ

ह्त्त्प्सः//www.अच्चेस्स्तोइन्सिघ्त्.ओर्ग्/प्त्f/धम्म/सच्च/सच्च3/निब्बन.ह्त्म्ल्
णिब्बन


णिब्बन नमेस् थे त्रन्स्चेन्देन्त् अन्द् सिन्गुलर्ल्य् इनेffअब्ले
fरेएदोम् थत् स्तन्द्स् अस् थे fइनल् गोअल् ओf अल्ल् थे Bउद्ध’स्
तेअच्हिन्ग्स्. “ठिस् इस् पेअचे, थिस् इस् एxqउइसिते — थे रेसोलुतिओन् ओf
अल्ल् fअब्रिचतिओन्स्, थे रेलिन्qउइस्ह्मेन्त् ओf अल्ल् अच्qउइसितिओन्स्,
थे एन्दिन्ग् ओf च्रविन्ग्; दिस्पस्सिओन्; चेस्सतिओन्; णिब्बन.”
— आण् 3.32 ठेरे’स् नो fइरे लिके पस्सिओन्,
नो लोस्स् लिके अन्गेर्,
नो पैन् लिके थे अग्ग्रेगतेस्,
नो एअसे ओथेर् थन् पेअचे. ःउन्गेरः थे fओरेमोस्त् इल्ल्नेस्स्.
Fअब्रिचतिओन्सः थे fओरेमोस्त् पैन्.
Fओर् ओने क्नोwइन्ग् थिस् त्रुथ्
अस् इत् अच्तुअल्ल्य् इस्,
ऊन्बिन्दिन्ग्
इस् थे fओरेमोस्त् एअसे. Fरेएदोम् fरोम् इल्ल्नेस्सः थे fओरेमोस्त् गोओद् fओर्तुने.
छोन्तेन्त्मेन्तः थे fओरेमोस्त् wएअल्थ्.
ट्रुस्तः थे fओरेमोस्त् किन्स्हिप्.
ऊन्बिन्दिन्गः थे fओरेमोस्त् एअसे.
— ढ्प् 202-205 ठे अwअकेनेद् wइथ् अwअरेनेस्, चोन्स्तन्त्ल्य्
अब्सोर्बेद् इन् झन,
पेर्सेवेरिन्ग्,
fइर्म् इन् थेइर् एffओर्तः
थेय् तोउच्ह् ऊन्बिन्दिन्ग्,
थे उनेxचेल्लेद् सfएत्य्
fरोम् बोन्दगे.
— ढ्प् 23 “ठेरे इस् थत् दिमेन्सिओन् wहेरे थेरे इस् नेइथेर् एअर्थ्, नोर् wअतेर्, नोर्
fइरे, नोर् wइन्द्; नेइथेर् दिमेन्सिओन् ओf थे इन्fइनितुदे ओf स्पचे, नोर्
दिमेन्सिओन् ओf थे इन्fइनितुदे ओf चोन्स्चिओउस्नेस्स्, नोर् दिमेन्सिओन् ओf
नोथिन्ग्नेस्स्, नोर् दिमेन्सिओन् ओf नेइथेर् पेर्चेप्तिओन् नोर् नोन्-पेर्चेप्तिओन्;
नेइथेर् थिस् wओर्ल्द्, नोर् थे नेxत् wओर्ल्द्, नोर् सुन्, नोर् मोओन्. आन्द् थेरे, ई
सय्, थेरे इस् नेइथेर् चोमिन्ग्, नोर् गोइन्ग्, नोर् स्तसिस्; नेइथेर् पस्सिन्ग्
अwअय् नोर् अरिसिन्गः wइथोउत् स्तन्चे, wइथोउत् fओउन्दतिओन्, wइथोउत् सुप्पोर्त्
[मेन्तल् ओब्जेच्त्]. ठिस्, जुस्त् थिस्, इस् थे एन्द् ओf स्त्रेस्स्.”
— ऊद् 8.1 “ठेरे इस्, मोन्क्स्, अन् उन्बोर्न् — उन्बेचोमे — उन्मदे — उन्fअब्रिचतेद्. ईf
थेरे wएरे नोत् थत् उन्बोर्न् — उन्बेचोमे — उन्मदे — उन्fअब्रिचतेद्, थेरे
wओउल्द् नोत् बे थे चसे थत् एमन्चिपतिओन् fरोम् थे बोर्न् — बेचोमे — मदे —
fअब्रिचतेद् wओउल्द् बे दिस्चेर्नेद्. Bउत् प्रेचिसेल्य् बेचौसे थेरे इस् अन् उन्बोर्न् —
उन्बेचोमे — उन्मदे — उन्fअब्रिचतेद्, एमन्चिपतिओन् fरोम् थे बोर्न् — बेचोमे —
मदे — fअब्रिचतेद् इस् दिस्चेर्नेद्.”
— ऊद् 8.3 Wहेरे wअतेर्, एअर्थ्, fइरे, & wइन्द् हवे नो fओओतिन्गः
ठेरे थे स्तर्स् दो नोत् स्हिने,
थे सुन् इस् नोत् विसिब्ले,
थे मोओन् दोएस् नोत् अप्पेअर्,
दर्क्नेस्स् इस् नोत् fओउन्द्.
आन्द् wहेन् अ सगे,
अ ब्रह्मन् थ्रोउघ् सगचित्य्,
हस् क्नोwन् [थिस्] fओर् हिम्सेल्f,
थेन् fरोम् fओर्म् & fओर्म्लेस्स्,
fरोम् ब्लिस्स् & पैन्,
हे इस् fरेएद्.
— ऊद् 1.10
ईन् थे Bउद्धिस्त् त्रदितिओन्, णिब्बन हस् चोम्मोन्ल्य् बेएन्
इन्तेर्प्रेतेद् अस् थे एxतिन्च्तिओन् ओf थे “थ्रेए fइरेस्”, ओर् “थ्रेए
पोइसोन्स्”, पस्सिओन् (रग), अवेर्सिओन् (द्वेस्ह) अन्द् इग्नोरन्चे (मोह
ओर् अविद्य्ā). Wहेन् थेसे fइरेस् अरे एxतिन्गुइस्हेद्, रेलेअसे fरोम् थे
च्य्च्ले ओf रेबिर्थ् (सṃस्āर) इस् अत्तैनेद्.
Oने’स् fइर्स्त् ब्रेअक्थ्रोउघ् तो णिब्बन पुत्स् अन् एन्द् तो सो मुच्ह् सुffएरिन्ग्

ठेन् थे Bलेस्सेद् Oने, पिच्किन्ग् उप् अ लित्त्ले बित् ओf दुस्त् wइथ् थे तिप् ओf
हिस् fइन्गेर्नैल्, सैद् तो थे मोन्क्स्, “Wहत् दो योउ थिन्क्, मोन्क्स्? Wहिच्ह् इस्
ग्रेअतेरः थे लित्त्ले बित् ओf दुस्त् ई हवे पिच्केद् उप् wइथ् थे तिप् ओf म्य्
fइन्गेर्नैल्, ओर् थे ग्रेअत् एअर्थ्?”
“ठे ग्रेअत् एअर्थ् इस् fअर् ग्रेअतेर्, लोर्द्. ठे लित्त्ले बित् ओf दुस्त् थे
Bलेस्सेद् Oने हस् पिच्केद् उप् wइथ् थे तिप् ओf हिस् fइन्गेर्नैल् इस् नेxत् तो
नोथिन्ग्. ईत्’स् नोत् अ हुन्द्रेद्थ्, अ थोउसन्द्थ्, अ ओने हुन्द्रेद्-थोउसन्द्थ् —
थिस् लित्त्ले बित् ओf दुस्त् थे Bलेस्सेद् Oने हस् पिच्केद् उप् wइथ् थे तिप् ओf
हिस् fइन्गेर्नैल् — wहेन् चोम्परेद् wइथ् थे ग्रेअत् एअर्थ्.”
“ईन् थे समे wअय्, मोन्क्स्, fओर् अ दिस्चिप्ले ओf थे नोब्ले ओनेस् wहो
इस् चोन्सुम्मते इन् विएw, अन् इन्दिविदुअल् wहो हस् ब्रोकेन् थ्रोउघ् [तो
स्त्रेअम्-एन्त्र्य्],
थे सुffएरिन्ग् & स्त्रेस्स् थत् इस् तोतल्ल्य् एन्देद् & एxतिन्गुइस्हेद् इस्
fअर् ग्रेअतेर्. ठत् wहिच्ह् रेमैन्स् इन् थे स्तते ओf हविन्ग् अत् मोस्त् सेवेन्
रेमैनिन्ग् लिfएतिमेस् इस् नेxत् तो नोथिन्गः इत्’स् नोत् अ हुन्द्रेद्थ्, अ
थोउसन्द्थ्, अ ओने हुन्द्रेद्-थोउसन्द्थ्, wहेन् चोम्परेद् wइथ् थे प्रेविओउस्
मस्स् ओf सुffएरिन्ग्. ठत्’स् होw ग्रेअत् थे बेनेfइत् इस् ओf ब्रेअकिन्ग् थ्रोउघ्
तो थे ढम्म, मोन्क्स्. ठत्’स् होw ग्रेअत् थे बेनेfइत् इस् ओf ओब्तैनिन्ग् थे
ढम्म एये.”
— ष्ण् 13.1 Wहत् हप्पेन्स् तो ओने wहो हस् fउल्ल्य् रेअलिशेद् णिब्बन?
[आग्गिवेस्सन Vअच्च्हगोत्तः] “Bउत्, ंअस्तेर् ङोतम, थे मोन्क् wहोसे
मिन्द् इस् थुस् रेलेअसेदः Wहेरे दोएस् हे रेअप्पेअर्?” [ठे Bउद्धः]
“‘ऋएअप्पेअर्,’ Vअच्च्ह, दोएस्न्’त् अप्प्ल्य्.” “ईन् थत् चसे, ंअस्तेर्
ङोतम, हे दोएस् नोत् रेअप्पेअर्.” “‘डोएस् नोत् रेअप्पेअर्,’ Vअच्च्ह,
दोएस्न्’त् अप्प्ल्य्.” “…बोथ् दोएस् & दोएस् नोत् रेअप्पेअर्.”
“…दोएस्न्’त् अप्प्ल्य्.” “…नेइथेर् दोएस् नोर् दोएस् नोत् रेअप्पेअर्.”
“…दोएस्न्’त् अप्प्ल्य्.” “ःओw इस् इत्, ंअस्तेर् ङोतम, wहेन् ंअस्तेर्
ङोतम इस् अस्केद् इf थे मोन्क्
रेअप्पेअर्स्… दोएस् नोत् रेअप्पेअर्… बोथ् दोएस् & दोएस् नोत् रेअप्पेअर्…
नेइथेर् दोएस् नोर् दोएस् नोत् रेअप्पेअर्, हे सय्स्, ‘…दोएस्न्’त् अप्प्ल्य्’ इन् एअच्ह्
चसे. आत् थिस् पोइन्त्, ंअस्तेर् ङोतम, ई अम् बेfउद्द्लेद्; अत् थिस् पोइन्त्,
चोन्fउसेद्. ठे मोदिचुम् ओf च्लरित्य् चोमिन्ग् तो मे fरोम् योउर् एअर्लिएर्
चोन्वेर्सतिओन् इस् नोw ओब्स्चुरेद्.” “Of चोउर्से योउ’रे बेfउद्द्लेद्, Vअच्च्ह. Of चोउर्से योउ’रे चोन्fउसेद्. डेएप्,
Vअच्च्ह, इस् थिस् फेनोमेनोन्, हर्द् तो सेए, हर्द् तो रेअलिशे, त्रन्qउइल्,
रेfइनेद्, बेयोन्द् थे स्चोपे ओf चोन्जेच्तुरे, सुब्त्ले, तो-बे-एxपेरिएन्चेद् ब्य्
थे wइसे. Fओर् थोसे wइथ् ओथेर् विएwस्, ओथेर् प्रच्तिचेस्, ओथेर्
सतिस्fअच्तिओन्स्, ओथेर् ऐम्स्, ओथेर् तेअच्हेर्स्, इत् इस् दिffइचुल्त् तो क्नोw. ठत्
बेइन्ग् थे चसे, ई wइल्ल् नोw पुत् सोमे qउएस्तिओन्स् तो योउ. आन्स्wएर् अस् योउ सेए
fइत्. Wहत् दो योउ थिन्क्, Vअच्च्हः ईf अ fइरे wएरे बुर्निन्ग् इन्
fरोन्त् ओf योउ, wओउल्द् योउ क्नोw थत्, ‘ठिस् fइरे इस् बुर्निन्ग् इन्
fरोन्त् ओf मे’?” “…येस्…” “आन्द् सुप्पोसे सोमेओने wएरे तो अस्क् योउ,
Vअच्च्ह, ‘ठिस् fइरे बुर्निन्ग् इन्
fरोन्त् ओf योउ, देपेन्देन्त् ओन् wहत् इस् इत् बुर्निन्ग्?’ ठुस् अस्केद्, होw wओउल्द्
योउ रेप्ल्य्?” “…ई wओउल्द् रेप्ल्य्, ‘ठिस् fइरे बुर्निन्ग् इन् fरोन्त्
ओf मे इस् बुर्निन्ग् देपेन्देन्त् ओन् ग्रस्स् & तिम्बेर् अस् इत्स्
सुस्तेनन्चे.’” “ईf थे fइरे बुर्निन्ग् इन् fरोन्त् ओf योउ wएरे तो गो
ओउत्, wओउल्द् योउ क्नोw थत्, ‘ठिस् fइरे बुर्निन्ग् इन् fरोन्त् ओf मे हस्
गोने ओउत्’?” “…येस्…” “आन्द् सुप्पोसे सोमेओने wएरे तो अस्क् योउ, ‘ठिस्
fइरे थत् हस् गोने ओउत् इन्
fरोन्त् ओf योउ, इन् wहिच्ह् दिरेच्तिओन् fरोम् हेरे हस् इत् गोने? Eअस्त्? Wएस्त्?
णोर्थ्? Oर् सोउथ्?’ ठुस् अस्केद्, होw wओउल्द् योउ रेप्ल्य्?” “ठत्
दोएस्न्’त् अप्प्ल्य्, ंअस्तेर् ङोतम. आन्य् fइरे बुर्निन्ग् देपेन्देन्त्
ओन् अ
सुस्तेनन्चे ओf ग्रस्स् अन्द् तिम्बेर्, बेइन्ग् उन्नोउरिस्हेद् — fरोम् हविन्ग् चोन्सुमेद्
थत् सुस्तेनन्चे अन्द् नोत् बेइन्ग् ओffएरेद् अन्य् ओथेर् — इस् च्लस्सिfइएद् सिम्प्ल्य्
अस् ‘ओउत्’ (उन्बोउन्द्).” “Eवेन् सो, Vअच्च्ह, अन्य् फ्य्सिचल् fओर्म् ब्य् wहिच्ह् ओने देस्च्रिबिन्ग् थे
टथगत wओउल्द् देस्च्रिबे हिमः ठत् थे टथगत हस् अबन्दोनेद्, इत्स् रोओत्
देस्त्रोयेद्, मदे लिके अ पल्म्य्र स्तुम्प्, देप्रिवेद् ओf थे चोन्दितिओन्स् ओf
देवेलोप्मेन्त्, नोत् देस्तिनेद् fओर् fउतुरे अरिसिन्ग्. Fरेएद् fरोम् थे
च्लस्सिfइचतिओन् ओf fओर्म्, Vअच्च्ह, थे टथगत इस् देएप्, बोउन्द्लेस्स्, हर्द्
तो fअथोम्, लिके थे सेअ. ‘ऋएअप्पेअर्स्’ दोएस्न्’त् अप्प्ल्य्. ‘डोएस् नोत् रेअप्पेअर्’
दोएस्न्’त् अप्प्ल्य्. ‘Bओथ् दोएस् & दोएस् नोत् रेअप्पेअर्’ दोएस्न्’त् अप्प्ल्य्.
‘णेइथेर् रेअप्पेअर्स् नोर् दोएस् नोत् रेअप्पेअर्’ दोएस्न्’त् अप्प्ल्य्.
“आन्य् fएएलिन्ग्… आन्य् पेर्चेप्तिओन्… आन्य् मेन्तल् fअब्रिचतिओन्…
“आन्य् चोन्स्चिओउस्नेस्स् ब्य् wहिच्ह् ओने देस्च्रिबिन्ग् थे टथगत
wओउल्द्
देस्च्रिबे हिमः ठत् थे टथगत हस् अबन्दोनेद्, इत्स् रोओत् देस्त्रोयेद्, मदे
लिके अ पल्म्य्र स्तुम्प्, देप्रिवेद् ओf थे चोन्दितिओन्स् ओf देवेलोप्मेन्त्, नोत्
देस्तिनेद् fओर् fउतुरे अरिसिन्ग्. Fरेएद् fरोम् थे च्लस्सिfइचतिओन् ओf
चोन्स्चिओउस्नेस्स्, Vअच्च्ह, थे टथगत इस् देएप्, बोउन्द्लेस्स्, हर्द् तो fअथोम्,
लिके थे सेअ.” — ंण् 72
ठे विच्तोर्य् च्र्य् ओf थे अरहन्त्स् “Bइर्थ् इस् एन्देद्, थे होल्य्
लिfए fउल्fइल्लेद्, थे तस्क् दोने. ठेरे इस् नोथिन्ग् fउर्थेर् fओर् थिस्
wओर्ल्द्.”
— ष्ण् 22.59 ठे एन्द् ओf सम्सर

षोमे अरे बोर्न् इन् थे हुमन् wओम्ब्,
एविल्दोएर्स् इन् हेल्ल्,
थोसे ओन् थे गोओद् चोउर्से गो
तो हेअवेन्,
wहिले थोसे wइथोउत् एffलुएन्तः
तोतल्ल्य् उन्बोउन्द्.
— ढ्प् 126
णिब्बन इस् थे एतेर्नल् स्पिरितुअल् गोअल् इन् Bउद्धिस्म् अन्द् मर्क्स् थे सोतेरिओलोग्


णिब्बन हस् अल्सो बेएन् देएमेद् इन् Bउद्धिस्म् तो बे इदेन्तिचल् wइथ्
अनत्त (नोन्-सेल्f) अन्द् सुन्यत (एम्प्तिनेस्स्) स्ततेस्.ईन् तिमे, wइथ्
थे देवेलोप्मेन्त् ओf Bउद्धिस्त् दोच्त्रिने, ओथेर् इन्तेर्प्रेततिओन्स्
wएरे गिवेन्, सुच्ह् अस् थे अब्सेन्चे ओf थे wएअविन्ग् (वन) ओf अच्तिवित्य्
ओf थे मिन्द्, थे एलिमिनतिओन् ओf देसिरे, अन्द् एस्चपे fरोम् थे wओओद्स्,
च्q. थे fइवे स्कन्धस् ओर् अग्ग्रेगतेस्.

Bउद्धिस्त् स्च्होलस्तिच्
त्रदितिओन् इदेन्तिfइएस् त्wओ त्य्पेस् ओf निब्बनः सोपधिस्हेस-निब्बन
(निब्बन wइथ् अ रेमैन्देर्), अन्द् परिनिब्बन ओर् अनुपधिस्हेस-निब्बन
(निब्बन wइथोउत् रेमैन्देर्, ओर् fइनल् निब्बन).ठे fओउन्देर् ओf
Bउद्धिस्म्, थे Bउद्ध, इस् बेलिएवेद् तो हवे रेअच्हेद् बोथ् थेसे स्ततेस्.


णिब्बन, ओर् थे लिबेरतिओन् fरोम् च्य्च्लेस् ओf रेबिर्थ्, इस् थे हिघेस्त्
ऐम् ओf थे ठेरवद त्रदितिओन्. ईन् थे ंअहयन त्रदितिओन्, थे हिघेस्त् गोअल्
इस् Bउद्धहोओद्, इन् wहिच्ह् थेरे इस् नो अबिदिन्ग् इन् णिब्बन. Bउद्ध
हेल्प्स् लिबेरते बेइन्ग्स् fरोम् सṃस्āर ब्य् तेअच्हिन्ग् थे Bउद्धिस्त्
पथ्. ठेरे इस् नो रेबिर्थ् fओर् Bउद्ध ओर् पेओप्ले wहो अत्तैन् णिब्बन.
Bउत् हिस् तेअच्हिन्ग्स् रेमैन् इन् wओर्ल्द् fओर् अ चेर्तैन् तिमे अस् अ
गुइदन्चे तो अत्तैन् णिब्बन.

ट्रन्स्लतिओन्स् ओf णिब्बन

छ्लस्सिचल् Eन्ग्लिस्ह्,ऋओमन् ब्लोwइन्ग् ओउत्, एxतिन्गुइस्हिन्ग्,लिबेरतिओन्,Eतेर्नल् Bलिस्स्
छ्लस्सिचल् Pअलि, निब्ब्āन (निब्बान)
छ्लस्सिचल् षन्स्क्रित् छ्लस्सिचल् षन्स्क्रित् निर्व्āṇअ (निर्वाण) छ्लस्सिचल् Bएन्गलि-ক্লাসিক্যাল বাংলা, নির্বাণ
छ्लस्सिचल् ंयन्मर् (Bउर्मेसे)-छ्लस्सिचल् မြန်မာ (ဗမာ), နိဗ္ဗာန်(ईPआः [नेɪʔब्àɴ])
छ्लस्सिचल् छ्हिनेसे -古典中文(简体), 涅槃
(Pइन्यिनः निèप्áन्)
छ्लस्सिचल् ञपनेसे-古典的なイタリア語, 涅槃 (र्ōमजिः नेहन्)
छ्लस्सिचल् Kह्मेर्- ខ្មែរបុរាណ, និព្វាន (ऊण्ङ्Eङ्णः निप्पेअन्)
छ्लस्सिचल् Kओरेअन्-고전 한국어, 열반 (ऋऋः येओल्बन्) छ्लस्सिचल् ंओन् နဳဗာန်
([न्ìप्प्àन्])
छ्लस्सिचल् ंओन्गोलिअन् γअसलन्ग्-अच न्öग्चिग्सेन्
छ्लस्सिचल् ष्हन् ၼိၵ်ႈပၢၼ်ႇ ([निक्3पअन्2])
छ्लस्सिचल् षिन्हल-සම්භාව්ය සිංහල, නිවන(णिवन) छ्लस्सिचल् टिबेतन्
མྱ་ངན་ལས་འདས་པ། (म्य न्गन् लस् ‘दस् प) छ्लस्सिचल् ठै-ภาษาไทยคลาสสิก,
นิพพาน (ऋट्ङ्षः निप्फन्)
छ्लस्सिचल् Vइएत्नमेसे-टिếन्ग् Vइệत् च्ổ đइểन्, णिếत् ब्àन्

Bउद्ध wअस् अस्केद्, “Wहत् हवे योउ गैनेद् ब्य् ंएदिततिओन्?”
ःए रेप्लिएद् “णोथिन्ग्!”
“ःओwएवेर्, Bउद्ध सैद्, लेत् मे तेल्ल् योउ wहत् ई लोस्तः
आन्गेर्, आन्xइएत्य्, डेप्रेस्सिओन्, ईन्सेचुरित्य्, Fएअर् ओf Oल्द् आगे अन्द् डेअथ्”
Lएत् उस् डो गोओद्. Pउरिfय् मिन्द् - ‘ठे गिfत् ओf ढम्म एxचेल्स् अल्ल् ओथेर् गिfत्स् – सब्ब दनम् धम्म
दनम् जिनति’
अत् 668, 5आ मैन् ऋओअद्, 8थ् छ्रोस्स्, ःआL 3र्द् ष्तगे, Bअन्गलोरे-
ंअगधि Kअर्नतक ष्तते -PऋआBऊड्डःआ Bःआऋआट्
थ्रोउघ्
ह्त्त्पः//सर्वजन्.अम्बेद्कर्.ओर्ग्
रुन्स्
आनल्य्तिच् ईन्सिघ्त् णेत् - FऋEE Oन्लिने टिपिṭअक Lअw ऋएसेअर्च्ह् & Pरच्तिचे ऊनिवेर्सित्य् इन्
 111 छ्Lआष्षीछाL Lआण्ङूआङ्Eष्


VOईछ्E ओf आLL आBOऋईङीणाL आWआKEण्Eड् ष्OछीEटीEष् (Vओआआआष्) fओर् षर्वजन्
ःइथय षर्वजन् षुखय इ.ए fओर् थे wएल्fअरे, हप्पिनेस्स् अन्द् Pएअचे fओर्
अल्ल् सोचिएतिएस् अन्द् तो अत्तैन् Eतेर्नल् Pएअचे अस् Fइनल् ङोअल्

छप्तुरिन्ग् थे ंअस्तेर् Kएय्


Bअबसहेब् ड्र् B.ऋ आम्बेद्कर् हस् सैद् थत् “पोलितिचल् पोwएर् इस् थे
मस्तेर् केय् उसिन्ग् wहिच्ह् योउ चन् ओपेन् अल्ल् थे दोओर्स् ओf योउर्
प्रोग्रेस्स् अन्द् सेल्f रेस्पेच्त्”.

ईf Fओरेइग्नेर्स् fरोम्
Bएने ईस्रएल् च्हित्पवन् ब्रह्मिन्स् ओf ऋओwद्य्/ऋअक्स्हस ष्wअयम् षेवक्स्
(ऋष्ष्) चन् चल्ल् थिस् अस् मनुस्म्रिति मनुवद् हिन्दुत्व लन्द् wह्य् चन्
नोत् wए देच्लरे थिस् लन्द् अस् PऋआBऊड्डःआ Bःआऋआट् fओर् थे बेनेfइत् ओf
आल्ल् आबोरिगिनल् षोचिएतिएस् ?
आस् wए wएरे Bउद्धिस्त्स्, अरे Bउद्धिस्त्स् अन्द् चोन्तिनुए तो बे Bउद्धिस्त्स्.


99.9% आल्ल् आबोरिगिनल् आwअकेनेद् षोचिएतिएस् wइल्ल् fओर्चे थे च्हित्पवन्
ब्रह्मिन्स् तो qउइत् PऋआBऊड्डःआ Bःआऋआट् wइथ् Bअल्लोत् Pअपेर्स् तो सवे
ऊनिवेर्सल् आदुल्त् Fरन्च्हिसे, Lइबेर्त्य्, Eqउअलित्य्, Fरतेर्नित्य् fओर्
थे wएल्fअरे, हप्पिनेस्स्, Pएअचे अस् एन्स्ह्रिनेद् इन् ओउर् ंअर्वेलोउस्
ंओदेर्न् छोन्स्तितुतिओन् अन्द् fओर् थेम् तो अत्तैन् Eतेर्नल् Bलिस्स्
अस् Fइनल् ङोअल्.

Pऐन् इस् अ ङिfत्

ईन्स्तेअद् ओf अवोइदिन्ग् इत्,
Lएअर्न् तो एम्ब्रचे इत्.
Wइथोउत् पैन्,
थेरे इस् नो ग्रोwथ्

25थ् डेचेम्बेर् – ंअनुस्म्रिति डहन् डिwअस् – ऋएअल् विच्तोर्य् ओf गोओद् ओवेर् एविल्


Fओर् थे wहोले wओर्ल्द् ओf आल्ल् आबोरिगिनल् आwअकेनेद् षोचिएतिएस्
इन्च्लुदिन्ग् ष्छ्/ष्ट्स्/OBछ्स्/ऋएलिगिओउस् ंइनोरितिएस्/नोन्-च्हित्पवन्
ब्रह्मिन्स्, इत् इस् अन् इम्पोर्तन्त् दय् अस् “ंअनु ष्म्रुति डहन् डिन्”,
अस् इत् wअस् ओन् थिस् दय् इन् 1927 थत् ंअनुस्म्रुति wअस् पुब्लिच्ल्य्
बुर्नेद् ब्य् ड्र्. आम्बेद्कर्, दुरिन्ग् थे “ंअह-षन्घर्स्ह” ओf ंअहद्
षत्यग्रह, अन्द् इस् अन् इम्पोर्तन्त् मिले स्तोने इन् आल्ल् आबोरिगिनल्
आwअकेनेद् षोचिएतिएस् इन्च्लुदिन्ग् ष्छ्/ष्ट्स्/OBछ्स्/ऋएलिगिओउस्
ंइनोरितिएस्/नोन्-च्हित्पवन् ब्रह्मिन्स् स्त्रुग्ग्ले अगैन्स्त्
च्हित्पवन् ब्रह्मनिस्म्. Lएत् उस् अल्ल् रेमेम्बेर् थिस् दय् wइथ् प्रिदे
अन्द् बुर्न् मनुस्म्रिति ओन्लिने तिल्ल् अल्ल् थे FOऋEईङ्ण्Eऋष् fरोम्
BEण्E ईषृआEL च्हित्पवन् ब्रह्मिन्स् ओf ऋओwद्य्/ऋअक्स्हस ष्wअयम् षेवक्स्
(ऋष्ष्) qउइत् PऋआBऊड्डःआ Bःआऋआट्.
ठे वोलुन्तेएर्स् हद् तो तके अ वोw ओf fइवे इतेम्सः
1. ई दो नोत् बेलिएवे ओन् छ्हतुर्वर्न बसेद् ओन् बिर्थ्.
2. ई दो नोत् बेलिएवे इन् चस्ते दिस्तिन्च्तिओन्स्.
3. ई बेलिएवे थत् उन्तोउच्हबिलित्य् इस् अन् अनथेम ओन् हिन्दुत्व अन्द् ई
wइल्ल् होनेस्त्ल्य् त्र्य् म्य् बेस्त् तो चोम्प्लेतेल्य् देस्त्रोय् इत्.

4. छोन्सिदेरिन्ग् थत् थेरे इस् नो इनेqउअलित्य्, ई wइल्ल् नोत्
fओल्लोw अन्य् रेस्त्रिच्तिओन्स् अबोउत् fओओद् अन्द् द्रिन्क् अमोन्ग् अत्
लेअस्त् अल्ल् हिन्दुवितेस्. 5. ई बेलिएवे थत् उन्तोउच्हब्लेस् मुस्त् हवे
एqउअल् रिघ्त्स् इन् तेम्प्लेस्, wअतेर् सोउर्चेस्, स्च्होओल्स् अन्द्
ओथेर् अमेनितिएस्.
ःएन्चे
1. “मनुस्म्रुति च्हि दहन् भुमि”, इ.ए. छ्रेमतोरिउम् fओर् मनुस्म्रुति. 2. डेस्त्रोय् ऊन्तोउच्हबिलित्य् अन्द्
3. Bउर्य् थे च्हित्पवन् ब्रह्मनिस्म्.



“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 Pi…

Classical Pali,

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

https://www.accesstoinsight.org/…/dhamma/sacca/sacca3/nibba…
Nibbana


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।

নিব্বানার অনুবাদ

ক্লাসিকাল ইংলিশ, রোমান ফুঁ দিয়ে উঠছে, নিভে যাওয়া, মুক্তি, শাশ্বত পরমানন্দ
ধ্রুপদী পালি, নিব্বানা (নিব্বান)
ধ্রুপদী সংস্কৃত सि्लस्सिचच्ल्ल निर्वा निर्वा
ধ্রুপদী মায়ানমার (বার্মিজ) -ক্লাসিকাল မြန်မာ (ဗမာ), နိဗ္ဗာန် (আইপিএ: [neɪʔbàɴ])
ধ্রুপদী চীনা - 古典 中文 (简体), 涅槃
(পিনয়িন: nièpán)
ধ্রুপদী জাপানি - 古典 的 な イ タ リ ア 語, 涅槃 (রামাজি: নেহান)
ধ্রুপদী খমের- ខ្មែរ បុរាណ, និព្វាន (ইউএনজিইজিএন: নিপ্পিয়ান) ক্লাসিকাল
কোরিয়ান- 고전 한국어, 열반 (আরআর: ইওলবান) ক্লাসিকাল সোম နဳ ဗာန် ([nìppàn])
ধ্রুপদী মঙ্গোলিয় alaসালং-অ্যাকা নাগসিগসেন
ধ্রুপদী শান ၼိၵ်ႈ ပၢၼ်ႇ ([নিক 3পায়ান 2])
ধ্রুপদী সিংহালা- සම්භාව්ය සිංහල, නිවන (নিভানা) ধ্রুপদী তিব্বত མྱ་ངན་
ལས་ འདས་ པ (মায়া নাগান লাস ‘দাস পা) ক্লাসিকাল থাই- ภาษา ไทย คลาส สิ ก,
นิพพาน (আরটিজিএস: নিপ্পান)
ধ্রুপদী ভিয়েতনামী-টাইং ভিয়েট সি আইয়ান, নীচ বান à

বুদ্ধকে জিজ্ঞাসা করা হয়েছিল, “ধ্যানের দ্বারা আপনি কী অর্জন করেছেন?”
তিনি জবাব দিলেন “কিছুই না!”
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আমাদের ভাল করতে দিন। মনকে শুদ্ধ করুন - ‘ধাম্মার দান অন্য সব উপহারকে ছাড়িয়ে যায় - সব্বা দনম ধম্ম
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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।

বাংলা পক্ষ GIF - বাংলা পক্ষ জয়বাংলা GIFs
Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),

https://www.youtube.com/watch…
သီခ်င္းေဟာင္းမ်ားစုစည္းမႈ - Myanmar Classic Songs collection

Myanmar Club
520K subscribers
သီခ်င္းေဟာင္းမ်ားစုစည္းမႈ
Myanmar Classic Song collection
ျမန္မာ သီခ်င္းစုစည္းမႈ ၊Myanmar Collection Song

1. ခ်ယ္ရီပန္းေလးအသည္းေပးမယ္ - စိုင္းဆိုင္ေမာ၀္ + စိုးစႏၵာထြန္း
2. ေငြေတာင္တန္းကသိတယ္ - ျဖဴ
3. ေညာင္ညိဳရိပ္က အခ်စ္စကား - စိုင္းဆိုင္ေမာ၀္
4. ေတာင္ျပာတန္းကသိတယ္ - စိုင္းဆိုင္ေမာ၀္
5. တစ္ရြာသားနဲ႕ ပ၀ါပါး - စိုင္းဆိုင္ေမာ၀္
6. စကၠဴပန္းအခ်စ္ - စိုင္းဆိုင္ေမာ၀္
7. ခ်စ္ေနျမဲတည္ေနျမဲ - စိုင္းဆိုင္ေမာ၀္
8. ခ်စ္သူမ်ား၌ အေတာင္ပံရွိ၏ - ေဇာ္ပိုင္ + ေခ်ာစုခင္္
9. အေဖာ္မဲ့အလြမ္း - ေဇာ္ပိုင္ + ေခ်ာစုခင္
10. ရာမညေျမမွ၀ါဆိုမိုး - ဗညားဟန္
11. အမွတ္တရရင္ခုန္ျခင္း - ဗညားဟန္
12. လြမ္းရင္ျပန္ခဲ့ပါ - ဗညားဟန္
13. သဇင္နီပြင့္ရင္ျပန္ခဲ့ပါ - ဗညားဟန္
14. မိုးကိုခ်စ္သည္ ဒါေပမဲ့ မုန္းသည္ - ဗညားဟန္
15. ပြင့္ဆဲပန္းတိုင္းျပန္ခဲ့ပါ - ဗညားဟန္
16. အနည္းဆံုးေတာ့မုန္းလိုက္ပါ - ဗညားဟန္

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ျမန္မာ သီခ်င္းစုစည္းမႈ ၊ ႏွစ္သစ္ သီခ်င္းစုစည္းမႈ ၊ သီခ်င္းစုစည္းမႈ ၊
ျမန္မာ သီခ်င္းမ်ား ၊ သီခ်င္းစုစည္းမႈ ၊ Myanmar Selection Songs
လက္ေရြးစင္သီခ်င္းမ်ား ၊ myanmar New music song ၊ Myanmar New Song Album
Myanamr New Song 2016 ၊ Myanmar Love Song
Myanmar Music Lover, MTVMyanmar Fan, Myanmar music crush, Myanmar New
Sad Song, Myanmar love music, Myo Gyi New Song 2017,Myanmar Music Album
2017, Myo Gyi Live In Yangon, myanmar new songs, Chan Chan Song, Myo
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Khin Zaw, Rဇာနည္, R Zar Ni, Myo Gyi Songs, Shwe Htoo Song Album,
Myanmar New Song 2017, Myanmar New love Song 2017, Po Po Song, Po Po New
Song, လက္ေရြးစင္သီခ်င္းမ်ား,ပိုပို New Song, New Song 2017,Myo Gyi
Songs, Myo Gyi New Song 2017, Myo Gyi New Song, Myo Gyi Album, Myo Gyi
All Album, Myo Gyi Song Collection,
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Album Download, Album - The Power of Pray, Album - Pyan Lar Hket, Myo
Gyi New Album 2015 Mp3 Free Download, Myanmar Song 2017, Myo Gyi 2017,
Myo Gyi 2017 New Song
Category
Music
Classical Myanmar (မြန်မာ) -Classical မြန်မာ (ဗမာ), နိဗ္ဗာန်
(အိုင်ပီအေအက်စ် [neɪʔbàɴ])
မှအခမဲ့အွန်လိုင်း NIBBANA သင်တန်း
KUSHINARA NIBBANA BHUMI PAGODA - ငြိမ်းချမ်းရေးအားထိမ်းသိမ်းခြင်း၊
ငြိမ်းသတ်ခြင်း၊
လွတ်မြောက်ခြင်းနှင့်ထာဝရပျော်ရွှင်မှုအားနောက်ဆုံးပန်းတိုင်အဖြစ်ရရှိရန်အတွက်နည်းလမ်း
ရဟန်းတို့နိဗ္ဗာန်၏ကျန်သည်ကျန်သောအရာဖြစ်သနည်း၊


တစ် ဦး က Bodhisattva ၏မော်တော်ယာဉ်အတွက်ထွက်သတ်မှတ်ထားသူတစ် ဦး က
‘ငါနောက်ကွယ်မှဘာမျှမကျန်ရစ်ရသောနိဗ္ဗာန်၏ဘုံသို့အားလုံးသတ္တဝါများ,
နိဗ္ဗာန်သို့ ဦး ဆောင်လမ်းပြရမယ်’ ‘ကြောင်းဆုံးဖြတ်သင့်ပါတယ်
နိဗ္ဗာန်၏ဤဘုံကားအဘယ်နည်း၊
နိဗ္ဗာန်သည်အမှန်တကယ်ပျော်ရွှင်မှုကိုမည်သည့်အရာကမျှနိဗ္ဗာန်သို့ပေးနိုင်သည်မဟုတ်ပါဟုပြောကြားခဲ့သည်
ထိုကိလေသာသည်လောင်ကျွမ်းသကဲ့သို့ဖြစ်သည်
မီးသည်ဗုဒ္ဓကိုရဟန်းတို့ထံပေးပို့သောတရားဒေသနာ၏စာသားဖြစ်သည်

သူ Gaya တည်းခိုခဲ့သည်အခါ။ ဤသူကား၊
ရဟန်းတို့အရာရာသည်မီးဖြစ်ကုန်၏၊ ထိုအက, အိုယဇ်ပုရောဟိတ်, မီးပေါ်မှာသမျှသောဤအမှုအရာကားအဘယ်နည်း

ရဟန်းတို့မျက်စိသည်မီးဖြစ်၏၊ ပုံစံများကိုမီးပေါ်မှာရှိ၏
မျက်စိ - သတိသည်မီးဖြစ်၏၊ မျက်စိဖြင့်ရရှိသောဆွဲဆောင်မှုအပေါ်ဖြစ်ကြသည်
မီး နှစ်သက်ဖွယ်ရာ၊ မနှစ်မြို့ဖွယ်၊
သူရိုက်လိုက်တဲ့အထင်အမြင်ပေါ်မူတည်တယ်
မီးတောက်နေသည်။”
“ပြီးတော့သူတို့ကမီးပေါ်မှာဘာတွေလဲ?”
“နှင့်အတူ။ ငါသည်ငြူစူခြင်း၏မီး၊
အရူးအမူးမီး အိုမင်းခြင်း၊ သေခြင်း၊ ၀ မ်းနည်းခြင်း၊
သူတို့သည်စိတ်ဆင်းရဲခြင်း၊
နားကနားနေတယ်
မီး အသံများမီးလျှံ; နှာခေါင်းသည်မီးလျှံ၊ အနံ့သည်မီးဖြစ်၏၊ က
လျှာသည်မီးလျှံဖြစ်၏။ အရသာမီးနေသည်; ခန္ဓာကိုယ်မီးလောင်နေသည် စိတ်ကူးများဖြစ်ကြသည်
မီးတောက်နေသည်; နှစ်သက်ဖွယ်ရာ၊ မနှစ်မြို့ဖွယ်၊
ထိုစိတ်သည်ရရှိလာသောစှဲမှုအပေါ်မူတည်သည်
မီးလောင်နေတယ်
“ပြီးတော့သူတို့ကမီးပေါ်မှာဘာတွေလဲ?”
“စိတ်အားထက်သန်မှု၏မီးနှင့်ငါပြော; မုန်းတီးမှုမီး၊ မီးနှင့်အတူ
အရူးအမူးစွဲခြင်း၊ အိုမင်းခြင်း၊ သေခြင်း၊ ၀ မ်းနည်းခြင်း၊
သူတို့သည်စိတ်သောကရောက်ခြင်း၊ ၀ မ်းနည်းခြင်း၊
“ သိသည်
ရဟန်းတို့ဤသာသနာတော်၌အရိယာတပည့်သည်ပညာရှိသောသူအားမထီမဲ့မြင်ပြု၏၊
နှင့်ဤစက်ဆုပ်ရွံရှာဘွယ်သောအတွက်သူစိတ်အားထက်သန်မှု၏ divested နှင့်အားဖြင့်ဖြစ်လာသည်
စိတ်အားထက်သန်မှုမရှိခြင်းသည်သူလွတ်မြောက်လာပြီး၊ သူလွတ်မြောက်သောအခါသူဖြစ်လာသည်
သူလွတ်မြောက်တာကိုသတိပြုပါ”
ဤသည်ကိုဗုဒ္ဓကရဟန်းတို့အားတရားဟောရာ၌ရှင်းလင်းပြသခဲ့သည် -
“ လောဘ၊ ဒေါသနှင့်ဒေါသထွက်ကြသောညီအစ်ကိုများသည်လောဘကြီးခြင်း၊
စိတ်ကိုလွှမ်းမိုး။ လည်းကောင်း၊
အမျိုးသားများသည်မိမိတို့၏ကံမကောင်းမှုများကိုထင်ဟပ်ပြသည်
အခြားသူများ၏မူအမျိုးသားများသည်စိတ်ပိုင်းဆိုင်ရာဆင်းရဲဒုက္ခများနှင့်စိတ်ဆင်းရဲမှုများကိုခံစားကြရသည်။
အကယ်၍
သို့သော်လောဘ၊ အမျက်ဒေါသနှင့်မောဟများကိုဖယ်ရှားပစ်ကြသည်
စိတ်သောကရောက်ခြင်း၊ စိတ်ဆင်းရဲခြင်းဝေဒနာခံစားရခြင်းတို့ကြောင့်မဟုတ်ပါ။
ညီအစ်ကိုများသည်နိဗ္ဗာန်ကိုဤဘဝ၌မြင်နိုင်ရုံမျှမကမြင်နိုင်သည်
အနာဂတ်၌ - ဖိတ်ခေါ်ခြင်း၊ ဆွဲဆောင်မှုရှိခြင်း၊
ပညာရှိတပည့်လက်လှမ်းမီနိုင်ခြင်း။ ” - ဒေါက်တာ B.R.Ambedkar
သည်သူ၏ဗုဒ္ဓနှင့်သူ၏ဓမ္မ၌

https://www.accesstoinsight.org/…/dhamma/sacca/sacca3/nibba…
နိဗ္ဗာန်


နိဗ္ဗာန်သည်မြတ်စွာဘုရား၏အဆုံးအမများအားလုံး၏နောက်ဆုံးရည်မှန်းချက်ဖြစ်သော
transcendent နှင့် singularly ineffable လွတ်လပ်မှုကိုဖော်ပြသည်။ “
ဒီဟာကငြိမ်းချမ်းရေးပဲ၊ ဒီဟာကထူးဆန်းတယ်၊
အားလုံးလုပ်ကြံဖန်တီးမှုတွေရဲ့ဖြေရှင်းချက်၊
အားလုံးသိမ်းယူခြင်းကိုစွန့်လွှတ်ခြင်း၊ တပ်မက်မှုအဆုံးသတ်ခြင်း၊
သမာဓိရှိခြင်း ချုပ်ခြင်း၊ နိဗ္ဗာန်။
- AN 3.32 စိတ်အားထက်သန်မှုနှင့်တူမီးမရှိ။
ဒေါသကဲ့သို့အရှုံးမရှိ၊
စုစုပေါင်းများကဲ့သို့နာကျင်မှုမရှိ,
ငြိမ်းချမ်းရေးထက်အခြားလွယ်ကူခြင်းမရှိပါ။ ငတ်မွတ်ခေါင်းပါးမှု။
ထည်: အဓိကအကျဆုံးနာကျင်မှု။
ဒီအမှန်တရားကိုသိ။ တ
တကယ်တမ်းကျတော့
မချည်နှောင်
အဓိကလွယ်ကူခြင်းဖြစ်သည်။ နာမကျန်းမှုမှလွတ်မြောက်မှု - အရေးအကြီးဆုံးသောကံကြမ္မာ။
ရောင့်ရဲခြင်း - အရေးအကြီးဆုံးသောစည်းစိမ်ဥစ္စာ။
ယုံကြည်ကိုးစားပါ။
ခညျြနှောငျ: အဓိကလွယ်ကူခြင်း။
- Dhp 202-205 အစဉ်မပြတ်နိုးကြားလျက်နိုးထလာသည်
jhana အတွက်စုပ်ယူ,
သည်းခံလျှင်
သူတို့ရဲ့အားထုတ်မှုမှာခိုင်မာ
သူတို့စည်းစိမ်ကိုထိ,
အဆိုပါ unexcelled ဘေးကင်းလုံခြုံမှု
ကျွန်ခံရာမှ။
- Dhp 23“ မြေကြီး၊ ရေလည်းမရှိ၊
မီး၊ လေ၊ အာကာသ၏အကန့်အသတ်မရှိသောရှုထောင့်လည်းမဟုတ်ပါ
ဝိညာဏ်၏ infinitude ၏အတိုင်းအတာ, မ၏ရှုထောင်
သညာသည်လည်းမဟုတ်၊ သညာလည်းမဟုတ်၊
ဤကမ္ဘာ၊ နောက်ကမ္ဘာလည်းမဟုတ်၊ နေ၊ လလည်းမဟုတ်။ အဲဒီမှာငါ
မလာနိုင်၊ မသွား၊ မဖြတ်သန်းရ
ဝေး - မဖြစ်ပေါ် - ရပ်တည်ချက်မပါဘဲ, အုတ်မြစ်မပါဘဲ, ထောက်ခံမှုမရှိဘဲ
စိတ်ပိုင်းဆိုင်ရာ။ ဤသည်ရုံဤသည်စိတ်ဖိစီးမှု၏အဆုံးဖြစ်၏။ “
- Ud ၈.၁“ သံmonာတော်များ၊ မမွေးသေးသော၊ မပြုပြင်အပ်၊ အကယ်၍
အဲဒီမှာမမွေးသေးသော - မသင့်တော် - unmade - unfabricric အဲဒီမှာမရှိ
မွေးဖွားလာခြင်းမှလွတ်မြောက်ခြင်းသည်ဖြစ်တည်မှုဖြစ်လိမ့်မည်မဟုတ်ပါ။
လုပ်ကြံလီဆယ်မှုများလိမ့်မယ်။ ဒါပေမယ့်အတိအကျဘာလို့လဲဆိုတော့မမွေးသေးသောလည်းမရှိ၊
မထိုက်တန် - လုပ်ထားခြင်းမရှိသော၊ အဆင်သင့်မဖြစ်သေးဘဲမွေးဖွားခြင်းမှလွတ်မြောက်ခြင်းဖြစ်လာသည်။
လုပ် - လုပ်။ လုပ်။ ပိတ်ပင်သည်။
- Ud ၈.၃ ရေ၊ မြေ၊ မီး၊ လေတို့မရှိသောနေရာများ၊
ထိုအရပ်၌ကြယ်တို့သည်မထွန်းလင်းဘဲနေကြလိမ့်မည်။
နေကိုမမြင်ရဘူး
လမပေါ်လာဘူး
မှောင်မိုက်မတွေ့ရ။
နှင့်အခါပညာရှိ,
sagahity မှတဆင့်ဗြဟ္မာ,
သူ့အဘို့ဤအမှုကိုသိတယ်
ဗုဒ္ဓဘာသာထုံးတမ်းစဉ်လာအရနိဗ္ဗာန်သည်အများအားဖြင့်“ မီးလောင်မှုသုံးခု”
(သို့)“ အဆိပ်သုံးမျိုး”၊ စိတ်အားထက်သန်မှု (ရား)၊ မနှစ်သက်မှု (dvesha)
နှင့်မသိမှု (moha သို့မဟုတ်avidyā) ကိုအဓိပ်ပါယ်ဖွင့်ဆိုထားသည်။
ဒီမီးတွေငြိမ်းသွားတဲ့အခါ (ပြန်လည်ထူထောင်ခြင်းသံသရာ)
ကနေလွတ်မြောက်ပါလိမ့်မယ်။
နိဗ္ဗာန်ကိုပထမဆုံးထိုးဖောက်နိုင်ခြင်းသည်ဆင်းရဲဒုက္ခများစွာကိုအဆုံးသတ်စေသည်

ထိုအခါမြတ်စွာဘုရားသည်မြေမှုန့်အနည်းငယ်ကို ယူ၍ အစွန်အဖျားဖြင့်ကောက်ယူပြီးလျှင်၊
သံfingerာတော်များကိုလက်သည်းတို့က“ ဘုန်းကြီးတွေ၊ မင်းဘယ်လိုထင်သလဲ။ ဘယ်ဟာလဲ
သာ။ ကြီးမြတ်: ငါ၏အစွန်အဖျားနှင့်အတူငါကောက်ယူဖုန်မှုန့်အနည်းငယ်
လက်သည်း၊
“ အိုမြေကြီး၊ ဖုန်မှုန့်အနည်းငယ်
မြတ်စွာဘုရားသည်လက်ချောင်းထိပ်ဖျားနှင့် ကပ်၍ လာသည်
ဘာမှမ ဒါဟာတစ်ရာ၊ တစ်ထောင်မတစ်ရာတစ်ထောင်မဟုတ်ဘူး
ထိုအခါမြတ်စွာဘုရားသည်ဤဖုန်မှုန့်အနည်းငယ်မျှဖြင့်ဖြည့်ဆည်းအပ်သည်ကိုယူကုန်၏၊
ကြီးစွာသောမြေကြီးနှင့်နှိုင်းယှဉ်လျှင်သူ၏လက်သည်းလှီးသည်။ ”
ရဟန်းတို့ထိုနည်းတူပင်ရဟန်းတို့သည်အရိယာတို့၏တပည့်ဖြစ်ကုန်သောမျက်မှောက်ဘဝ၌ထိုးထွင်း။ သိသောပုဂ္ဂိုလ်အားလည်းကောင်း၊
လုံးဝအဆုံးသတ် & ငြိမ်းသတ်သောသောဆင်းရဲဒုက္ခ & စိတ်ဖိစီးမှုဖြစ်ပါတယ်
ဝေးသာ။ ကြီးမြတ်။ အများဆုံးခုနစ်ခုရှိခြင်း၏ပြည်နယ်အတွက်ကျန်ရှိနေသောအရာ
ကျန်ရှိသောသက်တမ်းသည်ဘာမျှမဟုတ်ပါ
ယခင်နှင့်နှိုင်းယှဉ်လျှင်တထောင်တရာတထောင်
ဆင်းရဲဒုက္ခများအစုလိုက်အပြုံလိုက်။ ဒါကအကျိုးကျေးဇူးမှတဆင့်ခြိုးဖောကျ၏ဘယ်လောက်ကြီးမြတ်ပါပဲ
သံ,ာတော်များအား။ ဒါကအကျိုးကျေးဇူးကိုရယူ၏ဘယ်လောက်ကြီးပါပဲ
ဓမ္မမျက်စိ။
- SN 13.1 နိဗ္ဗာန်ကိုအပြည့်အ ၀ နားလည်သောသူသည်မည်သို့ဖြစ်မည်နည်း။
[Aggivessana Vacchagotta:]“ အသျှင်ဂေါတမသည်စိတ်ကိုထုတ်လွင့ ်၍
ရဟန်းသည်အဘယ်မှာပြန်ပေါ်လာသနည်း” ဟုမိန့်တော်မူခဲ့သည်။
သူသည်ပြန်ပေါ်လာခြင်းမရှိပါ။ ”“ ‘’ ပြန်ပေါ်လာတာမရှိဘူး၊ Vaccha
‘ကအသုံးမပြုတော့ဘူး။ “” … နှစ်မျိုးလုံးပြန်ပေါ်လာတယ်၊
ပြန်ပေါ်လာခြင်းမရှိပါ။ “” … မသက်ဆိုင်ပါ။ “” … မပေါ်လာပါဘူး၊
ပြန်ပေါ်လာခြင်းလည်းမရှိပါဘူး။ ” အသျှင်ဂေါတမအသို့ပါနည်း၊
ရဟန်းတို့အသျှင်ဂေါတမသည်ဘုန်းတော်ကြီးကိုမေးတော်မူသည်၊
ပြန်ပေါ်လာသည်…ပြန်ပေါ်လာခြင်းမရှိပါ…နှစ်ခုလုံးပြန်ပေါ်လာမည်မဟုတ်ပါ။
တစ်ခုချင်းစီအတွက် ‘… လျှောက်ထားပါဘူး’ ‘ဟုသူကပြောပါတယ်, မပြန်ပေါ်လာပါဘူးမမ
အမှု။ အသျှင်ဂေါတမဤစကားကိုကျွန်ုပ်သည်အံ့အားသင့်ပါ၏၊ ဤအချက်မှာ,
ရှုပ်ထွေး သင့်ရဲ့အစောပိုင်းကနေငါ့ထံသို့လာမယ့်ရှင်းလင်းပြတ်သား၏ပုံစံ
စကားစမြည်ပြောဆိုခြင်းသည်ယခုအခါမှေးမှိန်လာနေသည်။ ”“ Vaccha ။ ဟုတ်ပါတယ်သင်ရှုပ်ထွေးနေတယ်။ နက်ရှိုင်းသော
Vaccha ဤမြင်ကွင်းသည်မြင်တွေ့ရန်ခဲယဉ်း။ နားလည်ရန်ခဲယဉ်းသည်။
သိမြင်နားလည်မှု၏အတိုင်းအတာထက် ကျော်လွန်၍၊
ပညာရှိ အခြားအမြင်များရှိသူများ၊ အခြားအလေ့အကျင့်များ၊
ကျေနပ်ရောင့်ရဲမှု၊ အခြားရည်ရွယ်ချက်များ၊ အခြားဆရာများ၊ နားလည်ရန်ခက်ခဲသည်။ ဒါက
ဒီကိစ္စနဲ့ပတ်သက်ပြီးအခုမေးခွန်းတွေမေးပါမည်။ သင်မြင်သည့်အတိုင်းဖြေပါ
fit ။ ဝစ္ဆ၊ သင်သည်အဘယ်သို့ထင်သနည်း။ အကယ်၍ သင်တို့ရှေ့၌မီးပုံရှိလျှင်
‘ဤမီးသည်ငါ့ရှေ့၌လောင်၏’ ‘ဟုသင်သိလိမ့်မည်လော။ ‘ဒီမီးကလောင်နေတယ်
ခင်ဗျားရဲ့ရှေ့မှောက်ကဘာတွေလောင်နေတာလဲ
သင်ပြန်ပြောသလား?““ ငါ
‘ငါရှေ့မှာလောင်နေတဲ့ဒီမီးဟာမြက်တွေနဲ့သစ်သားတွေကိုမှီခိုနေရတာကြောင့်မီးလောင်နေတယ်’
ဟုငါပြန်ပြောလိမ့်မည်။ ”“ မင်းရှေ့ကနေမီးငြိမ်းသွားရင်မင်းသိမှာပေါ့၊
‘ငါရှေ့မှာမီးလောင်သွားပြီ’ ‘’ ‘’ ‘ဟုတ်ကဲ့ … ‘
‘ပြီးတော့တစ်ယောက်ယောက်ကသင့်ကို’ မီးထဲပါသွားသောဤမီးသည်
ခင်ဗျားရှေ့ကဘယ်လမ်းကြောင်းကနေသွားမှာလဲ။ အရှေ့လား အနောက်လား
မြောက်ကိုရီးယားလား ဒါမှမဟုတ်တောင်ဘက်လား။ ‘လို့မေးတဲ့အခါမင်းဘယ်လိုပြန်ဖြေမလဲလို့မေးလိုက်တယ်။ မည်သည့်မီးသည်မမှီခိုရ
စားသုံးခြင်းမှ - အာဟာရချို့တဲ့ဖြစ်ခြင်း, မြက်နှင့်ကျွန်းသစ်၏စားစရာ
မည်သည့်အရာကိုမျှကမ်းလှမ်းခြင်းမခံရသည်ကိုရိုးရှင်းစွာခွဲခြားထားသည်
‘ထွက်’ (အကန့်အသတ်မရှိ) အဖြစ်။ “” တောင်မှဒါ, Vaccha, တဖော်ပြသောအားဖြင့်မည်သည့်ရုပ်ပိုင်းဆိုင်ရာပုံစံ
မြတ်စွာဘုရားသည်မြတ်စွာဘုရားအားဤစကားကိုမိန့်တော်မူ၏ -
ပျက်စီးခြင်း, palmyra ငုတ်ကဲ့သို့လုပ်, ၏အခြေအနေများဆုံးရှုံး
ဖွံ့ဖြိုးတိုးတက်မှု, အနာဂတ်ပေါ်ပေါက်ဘို့မရည်ရွယ်။ မှလွတ်မြောက်
Vaccha ပုံစံခွဲခြားမှုသည် Tathagata သည်နက်ရှိုင်းစွာ၊ အကန့်အသတ်မရှိ၊ ခက်ခဲသည်
နားလည်ရန်, ပင်လယ်ကဲ့သို့။ ‘’ Repepears ‘’ လျှောက်ထားမထားဘူး။ ‘ပြန်ပေါ်မလာဘူး’
မသက်ဆိုင်ပါဘူး ‘နှစ် ဦး စလုံးမ & ပြန်ပေါ်လာပါဘူး’ ‘လျှောက်ထားပါဘူး။
‘’ ပြန်ပေါ်လာမပြန်ပေါ်လာပါဘူး ‘’ လျှောက်ထားပါဘူး။ ဝေဒနာ၊ ခံစားမှု ‘ဝေဒနာ’၊
သူ့ကိုဖော်ပြပါ - မြတ်စွာဘုရားသည်အမြစ်ကိုဖျက်ဆီးတော်မူပြီ၊
ဖွံ့ဖြိုးတိုးတက်မှုအခြေအနေများကိုချန်လှပ်ထားသည့် Palmyra ငုတ်ကဲ့သို့ဖြစ်သည်
အနာဂတ်ပေါ်ပေါက်ဘို့အလတ်။ ၏ခွဲခြားမှလွတ်မြောက်
ဝစ္ဆသတိသည်ဝိညာဏ်ဖြစ်၏၊
။ ပင်လယ်ကဲ့သို့လည်းကောင်း
ရဟန္တာတို့၏အောင်ပွဲခံကြွေးကြော်ချက်“ မွေးဖွားခြင်းသည်အဆုံးသတ်ပြီ၊
သန့်ရှင်းသောအသက်တာပြည့်စုံပြီ၊ ပြီးပြီဖြစ်သည်။
ဤလောကအတွက်အဘယ်အရာမျှမရှိပါ။ ”
- SN 22.59 သမာဓိ၏အဆုံး

အချို့သည်လူ့သားအိမ်တွင်မွေးဖွားလာသည်၊
ငရဲ၌နေသောလူဆိုး၊
ကောင်းသောလမ်းအပေါ်သူတို့အားသွားပါ
ကောင်းကင်ဘုံသို့
effluent မရှိသောနေစဉ်:
လုံးဝန့်အသတ်။
- Dhp ၁၂၆
နိဗ္ဗာန်သည်နိဗ္ဗာန်၏ထာဝရ ၀ ိညာဉ်ရေးရာပန်းတိုင်ဖြစ်သည်
နိဗ္ဗာန်ကိုဗုဒ္ဓဘာသာ၌အနတ္တ (သန္ဓေတားမဟုတ်သော) နှင့်နေရယာ (အချည်းနှီး)
ပြည်နယ်များနှင့်တူညီသည်ဟုမှတ်ယူကြသည်။
အချိန်တန်လျှင်ဗုဒ္ဓဘာသာအယူဝါဒဖွံ့ဖြိုးတိုးတက်မှုနှင့်အတူရက်ကန်းခြင်း
(vana) ၏အဓိပ္ပာယ်ကောက်ယူမှုများလည်းရှိသည်။ စိတ်၏လှုပ်ရှားမှု,
အလိုဆန္ဒ၏ဖျက်သိမ်းရေးနှင့်တောအုပ်မှလွတ်မြောက်ရန်, cq ။ ငါး skandhas
သို့မဟုတ်စုစုပေါငျးမြား။


ဗုဒ္ဓဘာသာကျောင်းပညာရေးအစဉ်အလာသည်နိဗ္ဗာန်အမျိုးအစားနှစ်မျိုးခွဲခြားထားသည်
- sopadhishesa-nibbana (ကျန်ရှိသောနှင့်အတူ nibbana) နှင့် parinibbana
သို့မဟုတ် anupadhishesa-nibbana (ကျန်ရှိသောမလိုအပ်သော nibbana,
သို့မဟုတ်နိဗ္ဗာန်) ။
ဗုဒ္ဓဘာသာကိုတည်ထောင်သူဗုဒ္ဓသည်ဤနှစ်ခုစလုံးသို့ရောက်ရှိခဲ့သည်ဟုယုံကြည်ရသည်
ပြည်နယ်များ။


နိဗ္ဗာန်သည်တစ်ဖန်ပြန်လည်မွေးဖွားခြင်းသံသရာမှလွတ်မြောက်ခြင်းထေရဝါဒထုံးတမ်းစဉ်လာ၏အမြင့်ဆုံးရည်မှန်းချက်ဖြစ်သည်။

မဟာယာနအစဉ်အလာတွင်အမြင့်ဆုံးပန်းတိုင်မှာနိဗ္ဗာန်၌မရှိသောဗုဒ္ဓဘာသာဖြစ်သည်။

ဗုဒ္ဓသည်ဗုဒ္ဓဘာသာကိုသာသနာတော်မှသင်ကြားပေးခြင်းဖြင့်သာသနာတော်မှသတ္တဝါများကိုလွတ်မြောက်စေသည်။
ဗုဒ္ဓနှင့်နိဗ္ဗာန်သို့ရောက်သောသူများအတွက်ပြန်လည်မွေးဖွားခြင်းမရှိပါ။
သို့သော်သူ၏သွန်သင်ချက်များသည်နိဗ္ဗာန်ရရန်အတွက်လမ်းညွှန်အနေဖြင့်အချိန်အတိုင်းအတာတစ်ခုအထိကမ္ဘာပေါ်တွင်ရှိနေသည်။

Nibbana သို့ဘာသာပြန်ချက်များ:

ဂန္ထဝင်အင်္ဂလိပ်၊ ရောမမှထွက်လာသောမီးငြိမ်းသတ်ခြင်း၊
Classical ပါိ၊ နိဗ္ဗာန် (निन्बान)
Classical Sanskrit Sanskrit्लस्सिचल्षन्स्क्रित्nirvāṇa (निर्वाण) Classical Bengali- Bengali Bengali, নির্বাণ
Classical Myanmar (Burmese) -Classical မြန်မာ (ဗမာ)၊ နိဗ္ဗာန် (IPA: [neɪʔbàɴ])
တရုတ်ဘာသာ - 古典中文 (简体), 涅槃
(Pinyin: nièpán)
ဂပြနျဂပြနျ - 古典的なイタリア語, 涅槃 (rōmaji: nehan)
Classical Khmer- ខ្មែរបុរាណ, និព្វាន (UNGEGN: nippean) Classical Korean
- 고전한국어, 열반 (RR: yeolban) Classical Mon နဳဗာန် ([nìppàn])
Classical Mongolian γasalang-aca nögcigsen
Classical Shan ၼိၵ်ႈပၢၼ်ႇ ([nik3paan2])
Classical Sinhala- සම්භාව්යසිංහල, නිවන (Nivana) Classical
တိဘက်མྱ་ངན་ལས་འདས་པ ། (mya ngan las ‘das pa) ထိုင်းထိုင်း -
ภาษาไทยคลาสสิก, นิพพาน (RTGS: nipphan)
Classical ဗီယက်နမ် - Ti Vietnameseng Viếtcổđiển, Niếtbàn

ဗုဒ္ဓက“ သင်သည်တရားအားထုတ်ခြင်းမှအဘယ်အကျိုးရရှိသနည်း” ဟုမေးခဲ့သည်။
သူက“ ဘာမှမရှိဘူး” ဟုပြန်ဖြေသည်။
သို့သော်လည်းဗုဒ္ဓကကျွန်ုပ်ဆုံးရှုံးခဲ့သောအရာကိုပြောပြပါရစေ။
စိတ်ရောဂါ၊ စိတ်ဓာတ်ကျမှု၊ မလုံခြုံမှု၊ အသက်အရွယ်အိုမင်းရခြင်းနှင့်သေခြင်းတရားကိုကြောက်ရွံ့ခြင်း”
ကောင်းသောအကျင့်ကိုကျင့်ကြကုန်အံ့။ စင်ကြယ်သောစိတ် - ‘ဓမ္မလက်ဆောင်သည်အခြားလက်ဆောင်အားလုံးဖြစ်သော sabba danam dhamma
ဒန်နမ်ဂျီတီ ‘
၆၆၈၊ ၅ လမ်းမကြီး၊ ၈ လက်ဝါးကပ်တိုင်၊ တတိယအဆင့်၊
Magadhi Karnataka ပြည်နယ် -PRABUDDHA BHARAT
မှတဆင့်
http://sarvajan.ambedkar.org
ပြေးသည်
Analytic Insight Net - ၁၁၁ ခု၊ ဘာသာစကားများရှိအခမဲ့Tipiṭakaဥပဒေသုတေသနနှင့်လက်တွေ့တက္ကသိုလ်။


လူ့အဖွဲ့အစည်းအားလုံး၏သက်သာချောင်ချိရေး၊
ပျော်ရွှင်မှုနှင့်ငြိမ်းချမ်းမှုနှင့်ထာဝရရည်မှန်းချက်ဖြစ်သောထာဝရရည်မှန်းချက်ပန်းတိုင်သို့ရောက်ရှိရန်အတွက်ဘော်ရီဂျင်နီကောလိပ်များမှနိုးကြားသောလူ့အဖွဲ့အစည်းများ၏အသံ
(VoAAAS) ၏အသံ။

မာစတာ Key ကိုဖမ်းယူ

Babasaheb ဒေါက်တာ B.R
အမ်ဘေဒကာက“
နိုင်ငံရေးအာဏာဟာမင်းရဲ့တိုးတက်မှုနဲ့ကိုယ့်ကိုယ်ကိုလေးစားမှုတံခါးအားလုံးကိုဖွင့်နိုင်အောင်လုပ်ခြင်းသည်အဓိကသော့ချက်ဖြစ်သည်”
ဟုပြောကြားခဲ့သည်

Bene Israel မှနိုင်ငံခြားသားများသည် Rowdy /
Rakshasa Swayam Sevaks (RSS) မှပုဏ္ဏားပုဏ္ဏားများကို manusmriti manuvad
hindutva
မြေဟုခေါ်ဝေါ်နိုင်ပါကအဘိုရီးဂျင်းလူ့အဖွဲ့အစည်းအားလုံး၏အကျိုးအတွက်ဤမြေကို
PRABUDDHA BHARAT အဖြစ်ကြေငြာခြင်းမပြုနိုင်ပါ။
ကျွန်တော်တို့ဟာဗုဒ္ဓဘာသာဝင်တွေဖြစ်ခဲ့ရင်ဗုဒ္ဓဘာသာဝင်တွေပါ။


၉၉.၉%
ဘော်ရီဂျင်နီနိုးထသည့်လူ့အဖွဲ့အစည်းအားလုံးသည်အံ့ဖွယ်ခေတ်သစ်ဖွဲ့စည်းပုံအခြေခံဥပဒေတွင်ပြဌာန်းထားသည့်အတိုင်းလူကြီးလူငယ်များဆိုင်ရာအခွင့်အရေး၊
လွတ်လပ်မှု၊ တန်းတူညီမျှမှု၊ ရဲရင့်မှု၊ သက်သာချောင်ချိရေး၊
ပျော်ရွှင်မှု၊
ငြိမ်းချမ်းရေးတို့အတွက်အားလုံးသောအရွယ်ရောက်သူများအခွင့်အရေး၊ လွတ်လပ်မှု၊
တန်းတူညီမျှမှု၊ နောက်ဆုံးရည်မှန်းချက်အဖြစ်။

နာကျင်မှုဟာလက်ဆောင်တစ်ခုဖြစ်ပါတယ်

အဲဒါကိုရှောင်ရှားမည့်အစား
အဲဒါကိုလက်ခံဖို့လေ့လာပါ။
နာကျင်မှုမရှိဘဲ,
ကြီးပွားခြင်းမရှိ

ဒီဇင်ဘာ ၂၅ ရက် - Manusmriti Dahan Diwas - ဆိုးသွမ်းမှုအပေါ်ကောင်းမှု၏စစ်မှန်သောအောင်ခြင်း


SC / STs / OBCs / ဘာသာရေးလူနည်းစုများ / chitpavan
မဟုတ်သောပုဏ္ဏားများအပါအ ၀
င်ဘော်ရီဂျင်နီနိုးထမှုအားလုံး၏လူ့အဖွဲ့အစည်းအားလုံးအတွက်၊ Manusmruti
သည်ယနေ့လူသိရှင်ကြားမီးရှို့ခံခဲ့ရသကဲ့သို့“ Manu Smruti Dahan Din”
ကဲ့သို့အရေးကြီးသောနေ့တစ်နေ့ဖြစ်သည်။ Mahad Satyagraha ၏ “မဟာ -
Sangharsha” ကာလအတွင်းဒေါက်တာအမ်ဘေဒကာမှ SC / STs / OBCs /
ဘာသာရေးလူနည်းစုများ / chitpavan ဗြဟ္မဏများအပါအ ၀
င်ဘော်ရီဂျင်နီနိုးထသည့်လူ့အဖွဲ့အစည်းအားလုံး၏အရေးပါသောမိုင်တစ်ခုဖြစ်သည်။
ယနေ့ကျွန်ုပ်တို့အားလုံးဂုဏ်ယူဝင့်ကြွားစွာအတူတကွသတိရကြပါစို့။ Rowdy /
Rakshasa Swayam Sevaks (RSS) မှ BEN ISRAEL မှနိုင်ငံခြားသားအားလုံးသည်
PRABUDDHA BHARAT
မှထွက်ခွာသွားသည်အထိအွန်လိုင်းအားလက်ခဏာများကိုမီးရှို့ပစ်ကြပါစို့။
စေတနာ့ဝန်ထမ်းများသည်ပစ္စည်း ၅ မျိုးပါ ၀ င်ခဲ့သည်။
၁။ မွေးဖွားခြင်းအပေါ် အခြေခံ၍ Chaturvarna ကိုကျွန်ုပ်မယုံဘူး။
၂ ။
၃။
နဂိုအတိုင်းမထိတွေ့နိုင်ခြင်းဟာဟိန္ဒူဗာရောဂါလက္ခဏာမပါသောရောဂါတစ်ခုဖြစ်ပြီး၎င်းအားလုံး
၀ ဖျက်ဆီးရန်ကျွန်ုပ်အတတ်နိုင်ဆုံးကြိုးစားမည်ဟုကျွန်ုပ်ယုံကြည်သည်။

မညီမျှမှုမရှိဘူးဆိုတာကိုထည့်သွင်းစဉ်းစားမိရင်ဟိန္ဒူလူတန်းစားအားလုံးမှာအစားအစာနဲ့သောက်စရာတားမြစ်ချက်တွေကိုငါလိုက်နာမှာမဟုတ်ဘူး။

ကျွန်ုပ်အနေဖြင့်ထိတွေ့ကိုင်တွယ်ခြင်းမပြုရသေးသောကျောင်းများသည်ဘုရားကျောင်းများ၊
ရေအရင်းအမြစ်များ၊
ကျောင်းများနှင့်အခြားသာယာအဆင်ပြေမှုများအတွက်တန်းတူအခွင့်အရေးရှိရမည်ဟုကျွန်ုပ်ယုံကြည်သည်။
ထို့ကြောင့်
1. “manusmruti chi dahan bhumi”, manusmruti များအတွက်တနည်း Crematorium ။ နဂိုအတိုင်းဖျက်ဆီးနှင့်
3. chitpavan ဗြဟ္မာသင်္ဂြိုဟ်။



သီခ်င္းေဟာင္းမ်ားစုစည္းမႈ
Myanmar Classic Song collection ျမန္မာ သီခ်င္းစုစည္းမႈ ၊Myanmar
Collection Song 1. ခ်ယ္ရီပန္းေလးအသည္းေပးမယ္ - စိုင္းဆ….

Classical Chinese -古典中文(简体),

https://www.youtube.com/watch?v=YZSQv30IfLw
佛典卡通故事 - 周利槃特 Part 4

極樂淨土蓮花生
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古典中文-古典中文(简体),涅槃
(拼音:nièpán)
免费在线NIBBANA培训来自
久保奈良Nibbana Bhumi塔-通往和平的道路被吹灭,扑灭,解放,并以极乐为最终目标
和尚,剩下的残留的涅bb元素是什么?

载有菩萨之车的人应该决定“我必须带领众生走向涅bb,进入绝不留下任何东西的涅ni世界”。绝处逢生的涅ni世界是什么?
佛陀说:“没有什么能像涅bb般带给人真正的幸福。”
激情就像燃烧
火是佛陀传给比丘的布道的文字

他住在加雅时。他是这样说的:
“所有的东西,比丘斯,着火了。祭司啊,这些东西全都着火了吗?

“比丘斯啊,眼睛发火了;表格着火了;
眼神着火;眼神印象深刻
火;以及任何令人愉悦,不愉快或无动于衷的感觉,
取决于他输入的印象,也就是
着火。”
“这些东西着火了吗?”
“有了。我说,激情之火,与仇恨之火,与
痴情之火;有出生,年老,死亡,悲伤,感叹,
他们遭受了痛苦,悲伤和绝望。”
“耳朵在
火;声音着火了;鼻子着火了;异味着火;的
舌头着火了;口味着火了;身体着火了;想法是
着火;以及任何令人愉悦,不愉快或无动于衷的感觉,
源于心灵所接受的印象,这也
着火了。
“这些东西着火了吗?”
“用激情之火,我说。充满仇恨之火;与火
痴情有出生,年老,死亡,悲伤,感叹,
他们遭受了痛苦,悲伤和绝望。”
“感知
比吉库斯(O Bhikkus),博学多才的[人物]怀有反感。
在构想出这种厌恶情绪时,他变得对激情失去了兴趣,
没有激情,他变得自由,当他自由时,他变得自由
知道他有空。”
佛陀在发给比丘的布道中已明确表示:
“被贪婪的人(lobha),兄弟,对愤怒的情绪(dosa)感到兴奋,
被妄想(moha)蒙蔽,头脑不知所措,被奴役,
男人反思自己的不幸,男人反思自己的不幸
在其他人中,男人会遭受精神痛苦和痛苦。
“如果,
但是,人们反省了贪婪,愤怒和妄想。
既不是因为自己的不幸,也不是因为精神上的痛苦和痛苦。
“兄弟们,因此涅Ni在今生可见,而不仅仅是
未来-吸引人,吸引人,明智的门徒可以接触到。”-B.R. Ambedkar博士穿着他的佛像

https://www.accesstoinsight.org/…/dhamma/sacca/sacca3/nibba…
涅bb

涅bb(Nibbana)将超然而无法言喻的自由命名为佛陀所有教义的最终目标。 “这是和平,这是精妙的–解决所有捏造,放弃所有收购,结束渴望;漠不关心停止;涅bb。”
-AN 3.32没有像激情一样的火焰,
没有愤怒之类的损失,
像骨料一样没有痛苦,
除了和平,别无他法。饥饿:最重要的疾病。
捏造:最重要的痛苦。
对于一个知道这个事实的人
实际上是
解除绑定
是最重要的。免于疾病:最重要的吉祥。
知足:最重要的财富。
信任:最重要的亲戚关系。
解除约束:最轻松的操作。
— Dhp 202-205意识不断唤醒
专注于迦纳
坚持不懈
坚定努力:
他们触摸解绑,
无与伦比的安全性
从束缚。
— Dhp 23“在那个层面上,地球,水,也没有
火,也不风;空间的无穷维,
无意识的维度,也不是维度的维度
虚无,既无知觉也无知觉;
既不是这个世界,也不是下一个世界,也不是太阳,也不是月亮。还有,我
说,既没有来也没有去,也没有停滞;既不过去
离开也不出现:没有立场,没有基础,没有支持
[精神对象]。这就是压力的终结。”
-Ud 8.1“僧侣们,有一个未出生的–不成为的–未造的–未加工的。如果
没有那种未出生的-变得-虚构的-未加工的,那里
从天生的-变成-做出的解放的情况并非如此
捏造的将是可见的但正是因为有一个未出生的人-
变得不自然-不自然-虚构,从天生的解放-变得-
制成-可以辨认出来。”
— Ud 8.3水,土,火和风无立足之处:
那里的星星不发光,
太阳看不见,
月亮没有出现
没有发现黑暗。
当圣人,
婆罗门通过机智,
为他知道[这个]
在佛教传统中,涅bb通常被解释为“三火”或“三毒”,激情(raga),厌恶(dvesha)和无知(moha或avidyā)的灭绝。当这些大火被扑灭后,就可以从重生的循环中释放出来。
一个对涅ana的首次突破终结了这么多苦难

然后是有福的人,用一点点的灰尘捡起一点灰尘
他的指甲对僧侣说:“僧侣,您如何看待?哪一个
更大:我用笔尖吸了一点灰尘
指甲还是大地?”
“天哪,大地更大。一点点灰尘
Blessed One的指甲尖在旁边
没有。不是百分之一,千分之一,千分之一
祝福的那一点点灰尘带着尘埃的尖端拾起
他的指甲-与大地相比。”
“以同样的方式,和尚们,对于那些视线完美的贵族门徒来说,是一个突破了[进入流]的个人,
痛苦和压力完全消除了
更大。最多保持七个的状态
剩余的生命几乎没有:它不是百分之一,一个
千分之一,十分之一
大量的苦难。那就是突破带来的巨大好处
和尚那就是获得
佛法眼。”
-SN 13.1完全认识了涅ana的人会怎样?
[Aggivessana Vacchagotta:]“但是,悟空大师,他的思想因此被释放:他在哪里出现?”
[佛陀:]“’重新出现,’Vaccha,不适用。”“在这种情况下,Gotama大师,他不会再出现。”“’不会再出现,’Vaccha,不会出现。”“
…既不出现又不出现。”“ …不出现。”“ …既不出现也不不出现。”
“……不适用。”“怎么了,五多摩大师,当被问到五多摩大师是否和尚时
重新出现…不重新出现…都&不重新出现…
他说,既没有出现也没有出现,每个都“……不适用”
案件。在这一点上,五子摩大师,我很困惑。在此刻,
困惑。你以前的想法让我有些困惑
对话现在变得模糊了。”“当然,您很困惑,Vaccha。当然,您很困惑。深,
瓦卡(Vaccha)是这种现象,很难看到,很难实现,安静,
精致的,超出猜想范围的,细微的,有经验的
智者。对于那些有其他看法,其他做法,其他
满足感,其他目标,其他老师,很难知道。那
既然如此,我现在向您提出一些问题。如你所见
适合。 Vaccha,您如何看待:如果有火在您面前燃烧,您是否会知道,“这火在我面前燃烧”?”“是的……”“并且假设有人要问您,Vaccha, “这火在燃烧
在你面前,取决于它燃烧的是什么?’这样问,如何
你回答吗?”“……我会回答,’在我面前燃烧的那烈火正在燃烧,依靠草和木材作为维持。’”“如果要燃烧在你面前的烈火,你会知道吗, “在我面前燃烧的火已经熄灭了?”?“……是……”“并且假设有人要问你,’
在您的面前,从这里朝哪个方向走?东?西方?
北?还是南方?’这样问,您将如何回答?”“那不适用,五子大师。任何着火都取决于
营养不足的草和木材的维持-从食用
养育和没有得到其他任何养育-被简单地分类
表示为“出库”(未绑定)。
如来可以形容他:如来已被抛弃,其根源
被破坏,像一个扇叶树茎树桩,被剥夺了条件
发展,不注定未来的发展。从中释放
形式分类,Vaccha,如来是深沉的,无边的,坚硬的
去摸索,像大海。 “重新出现”不适用。 “不重新出现”
不适用。 “重复出现和不重复出现”不适用。
“既不出现也不消失”不适用。 “任何感觉……任何知觉……任何思想上的虚构……”任何描写如来如来的意识
形容他:如来已弃,根被毁,
像扇叶树的树桩,被剥夺了发展条件,
注定将来会出现。从分类中解放出来
意识,Vaccha,如来是深奥的,无边的,难以理解的,
像大海。” — MN 72
阿拉伯人的胜利呐喊“出生结束,圣洁的生活实现了,任务完成了。这个世界没有其他东西了。”
— SN 22.59轮回末日

有些是在人类子宫内出生的,
地狱里的邪恶者,
那些情况良好的人去了
去天堂
而没有污水的人:
完全没有约束。
-Dhp 126
涅bb是佛教永恒的精神目标,标志着佛教
涅bb在佛教中也被认为与anatta(非自我)和sunyata(空虚)状态相同。随着佛教教义的发展,人们也做出了其他解释,例如不存在织法(vana)头脑的活动,消除欲望,并逃离树林。五个Skandhas或集合。

佛教经院传统确定了两种涅磐形式:sopadhishesa-nibbana(有余数的涅磐)和parinibbana或anupadhishesa-nibbana(无余数的涅磐或最终的涅bb)。佛教的创始人佛陀被认为达到了这两种状态。

涅bb,或从重生周期中解放出来,是上座部传统的最高目标。在大乘佛教的传统中,最高的目标是成为佛陀,而涅bb则没有持久的意义。佛陀通过教导佛教徒的道路帮助从萨ṃ萨拉解脱出来。佛陀或获得涅bb的人没有重生。但是他的教义在世界上保留了一段时间,作为获得涅bb的指导。

涅bb的翻译

古典英语,罗马狂风,灭火,解放,永恒的幸福
古典巴利语(nibbāna)(निब्बान)
古典梵语छलसलसবাংলাবাংলা
古典缅甸语-)(-),နိဗ္ဗာန်(IPA:[neɪʔbàɴ])
古典中文-古典中文(简体),涅槃
(拼音:nièpán)
古典日语-古典的なイタリア语,涅槃(rōmaji:nehan)
古典高棉​​语-ខ្មែរបុរាណ,និព្វាន(UNGEGN:nippean)古典朝鲜语-고전열반,열반(RR:yeolban)古典星期一နဳဗာန်([nìppàn])
古典蒙古语γasalang-acanögcigsen
古典Shan([nik3paan2])
古典僧伽罗语සිංහල,නිවන(Nivana)古典藏语མྱ་ངན་ལས་འདས་པ། (mya ngan las’das pa)古典泰式ภาษาไทยคลาสสิก,นิพพาน(RTGS:nipphan)
古典越南语-越南语Viổtcđểiển,Niếtbàn

佛陀被问到:“你从冥想中学到了什么?”
他回答“没事!”
“但是,佛陀说,让我告诉你我失去了什么:
愤怒,焦虑,沮丧,不安全感,对老年和死亡的恐惧”
让我们做好事。净化心灵-‘法轮的礼物胜过其他所有礼物–萨巴·丹南·达玛
danam jinati’
位于班加罗尔HAL 3rd Stage 8号交叉路5A主路668号,
马加迪·卡纳塔克邦-PRABUDDHA BHARAT
通过
http://sarvajan.ambedkar.org
运行
Analytic Insight Net-111种免费在线免费提比卡卡法律研究与实践大学

Sarvajan Hithaya的所有原始觉醒社会(VoAAAS)声音Sarvajan Sukhaya,即为所有社会的幸福,幸福与和平,并以永恒和平为最终目标

捕获主密钥

Babasaheb B.R Ambedkar博士说:“政治力量是万能钥匙,您可以用它来打开自己的进步和自尊的所有门”。


如果来自本笃会以色列的外国人能将罗迪(Rowdy)/罗刹(Rakshasa)Swayam Sevaks(RSS)的婆罗门婆罗门称为“
manusmriti manuvad hindutva”,为什么我们不能为了所有土著社区的利益而将这片土地宣布为PRABUDDHA
BHARAT?
就像我们是佛教徒一样,是佛教徒,并且继续是佛教徒。

99.9%所有觉醒的原住民社会都将用选票迫使基特帕万婆罗门人退出PRABUDDHA BHARAT,以拯救我们奇妙的现代宪法所规定的普遍成年专营权,自由,平等,博爱的福利,幸福,和平,并使他们获得永恒的幸福作为最终目标。

痛苦是礼物

与其避免,
学习拥抱它。
没有痛苦
没有增长

12月25日– Manusmriti Dahan Diwas –善战胜恶


对于包括SC / STs / OBC /宗教少数派/非奇帕万婆罗门在内的所有原住民觉醒社会来说,这是“ Manu Smruti Dahan
Din”的重要纪念日,因为在1927年的这一天,Manusmruti被公开焚毁由Ambedkar博士在Mahad Satyagraha的“
Maha-Sangharsha”时期进行,并且是所有原住民觉醒社会的重要里程碑,包括SC / ST / OBC
/宗教少数派/非Chitpavan婆罗门人与Chitpavan婆罗门教作斗争。让我们所有人都以骄傲和在线上的记忆来纪念这一天,直到所有来自Rowe
/ Rakshasa Swayam Sevaks(RSS)的BENE ISRAEL chitpavan婆罗门的外国人退出PRABUDDHA
BHARAT。
志愿者们誓言要包括以下五个方面:
1.我不相信基于出生的Chaturvarna。
2.我不相信种姓差异。
3.我相信不可触摸性是印度教的一种厌恶,我将竭尽全力彻底摧毁它。
4.考虑到不存在不平等,我不会在至少所有印度苏打石中遵循任何关于饮食的限制。 5.我认为,不可触摸的人在寺庙,水源,学校和其他设施中必须享有平等的权利。
因此
1.“ manusmruti chi dahan bhumi”,即用于manusmruti的火葬场。 2.破坏不可触摸性并
3.埋葬chitpavan婆罗门教。


About This Website

https://tenor.com/…/3dgif-traditional-japanese-japanese-lad…
Classical Japanese-古典的なイタリア語、涅槃
(ローマ字:ネハン)
から無料のオンラインNIBBANAトレーニング
クシナーラニッバーナブミパゴダ-平和への道吹き消し、消火、解放、そして最終目標としての永遠の喜び
そして、修道士、残留物を含むニバナ要素は何ですか?

Boの乗り物に乗り出した人は、「私はすべての存在をニバナに導き、何も残さないニバナの領域に入らなければならない」と決めるべきです。何も残さないこのニッバナの領域は何ですか?
「ニバナのように本当の幸福をもたらすものは何もありません。」だから仏は言った
情熱は燃えるようなものであること
火は仏theがビクスに伝えた説教のテキストでした

彼がガヤに滞在していたとき。これは彼が言ったことです。
「ビックスよ、すべてのものが燃えている。司祭よ、これらすべてが燃えているのは何ですか?

「ビックスよ、目が燃えている。フォームが燃えています。
目の意識が燃えています。目に受けた印象はオンです
火;そして、心地よい、不快な、または無関心などんな感覚でも、
彼のタイプが受け取った印象に依存して発生します
燃えている。”
「そして、これらは何に火がついているのですか?
“とともに。情熱の火、憎しみの火、そして
夢中の火;誕生、老年、死、悲しみ、嘆き、
悲惨さ、悲しみ、絶望は燃えています。」
「耳がついている
火;音がする;鼻が燃えています。匂いが燃えています。その
舌が燃えています。味は燃えています。体は燃えています。アイデアは
燃えている;そして、心地よい、不快な、または無関心などんな感覚でも、
心が受けた印象に依存している
燃えています。
「そして、これらは何に火がついているのですか?
「情熱の炎で、私は言う。憎しみの火とともに火で
夢中の;誕生、老年、死、悲しみ、嘆き、
悲惨さ、悲しみ、絶望は燃えています。」
「知覚する
これ、O Bhikkus、学識のある高貴な[人]は嫌悪を思いつきます。
そして、この嫌悪を考えると、彼は情熱を奪われ、
情熱がないことで彼は自由になり、自由になると彼は
彼が自由であることを認識してください。」
これはブッダがビクスに伝えられた説教で明らかにした:
「欲(ロバ)、兄弟、怒りに激怒(ドーサ)、
妄想(moha)に盲目にされ、精神が圧倒され、精神が奴隷にされ、
男性は自分の不幸を反映し、男性は不幸を反映します
他の人の中で、男性は精神的な苦痛と苦痛を経験します。
「もし、
しかし、欲、怒り、妄想は消え去り、男性は反省します
自分自身の不幸にも精神的な苦しみや苦悩にもありません。
「それで、兄弟たち、この人生でニバナは目に見えるだけでなく、
将来、魅力的で、賢明な弟子がアクセスできるようになります。」-B.R. Ambedkar博士、仏DDと彼のダンマ

https://www.accesstoinsight.org/…/dhamma/sacca/sacca3/nibba…
ニバナ

Nibbanaは、すべての仏の教えの最終的な目標として立っている、超越的で特異な表現の自由を挙げています。 「これは平和です。これは絶妙です。すべての偽造の解決、すべての買収の放棄、渇望の終わり。冷静;停止;ニバナ。」
— AN 3.32情熱のような火はありません、
怒りのような損失なし
凝集体のような痛みはなく、
平和以外の安らぎはありません。飢ung:一番の病気。
製作:一番の痛み。
この真実を知っている人のために
実際のところ、
バインド解除
一番簡単です。病気からの解放:一番の幸運。
満足:一番の富。
信頼:最も重要な親族。
バインド解除:一番簡単。
— Dhp 202-205常に意識で目覚め、
ジャナに吸収され、
忍耐、
彼らの努力で会社:
彼らはUnbindingに触れ、
卓越した安全性
ボンデージから。
— Dhp 23「地球、水、または
火も風もありません。空間の無限大の次元も、
意識の無限の次元、または次元
無、知覚も非知覚の次元もありません。
この世界も、次の世界も、太陽も月もありません。そして、私は
言う、来ることも行くことも停滞もありません。どちらも通りません
立ち去らない、立ち上がる:スタンスなし、基盤なし、サポートなし
[メンタルオブジェクト]。これ、まさにこれがストレスの終わりです。」
— Ud 8.1「修道士、生まれていない、未熟な、未完成の、未加工の人がいます。もし
そこにはまだ胎児はいませんでした。
生まれた人からの解放-なる-作られる-
製造されたことが識別されます。しかし、まさに胎児がいるからです—
unbecome — unmade — unfabricated、解放、生まれから— — —
作られた-製造されたことが識別されます
— Ud 8.3水、土、火、風に足場がない場合:
そこでは星は輝いていない、
太陽は見えません
月が現れない、
暗闇は見つかりません。
そして、セージのとき、
aga明さを通してブラフマン、
彼のために[これ]を知っている

仏教の伝統では、Nibbanaは「3つの火」または「3つの毒」、情熱(raga)、嫌悪(dvesha)および無知(mohaまたはavidyā)の絶滅として一般的に解釈されてきました。これらの火が消えると、再生のサイクル(サシャラ)からの解放が達成されます。
ニバナへの最初の突破口は、多くの苦しみに終止符を打つ

それから祝福された者は、ほこりの先端で少しの塵を拾います
彼の指の爪は修道士に言いましたどっちが
大きい:ほこりの先端で拾った少しのほこり
爪、それとも大地?」
「大地ははるかに大きいです、主よ。ほこりの少し
祝福された者は、爪の先が
何もない。それは百分の一、千分の一、十万分の一ではありません—
祝福された者がこのちょっとした塵を
彼の指の爪—大地と比較したとき。」
「同じように、修道士たちは、見晴らしの良い高貴な弟子たちのために、[ストリームエントリー]を突破した個人のために、
完全に終了し、消滅した苦しみとストレスは
はるかに大きい。せいぜい7つの状態にとどまっているもの
残りの寿命はほとんど何もありません:100分の1ではなく、
前のものと比較した場合、千、百万
苦しみの塊。それは突破の利点がどれほど大きいかです
僧amma達にそれは、
ダーマアイ。」
— SN 13.1 Nibbanaを完全に理解した人はどうなりますか?
[Aggivessana Vacchagotta:]しかし、マスターゴータマ、このように心が解放された僧。
「再出現しない」、Vacchaは適用されません。「…両方とも再表示されません。」「…適用されません。」「…再表示されません。」
「…当てはまりません。」「ご主人様、ご主人様に僧monが
再表示…再表示されません…両方が再表示されません…
彼は「…は当てはまらない」と言っています
場合。この時点で、マスターゴータマ、私は困惑しています。この時点で、
混乱した。あなたの以前から私にやってくる明快さの微妙さ
会話は今では隠されています。」「もちろん、あなたは困惑しています、ヴァッチャ。もちろん混乱しています。深い、
ヴァッチャは、この現象であり、見づらく、実現しにくく、静かで、
洗練された、推測の範囲を超えた、微妙な、経験されるべき
賢者。他の見解、他の慣行、他の
満足度、他の目的、他の教師、知ることは困難です。それ
そのため、ここでいくつか質問をします。ご覧のとおりに答えてください
フィット。バッチャ:あなたの前で火が燃えているなら、「この火は私の目の前で燃えている」ことを知っていますか?」「…はい…」 「この火が燃える
あなたの前に、何が燃えているかに依存しますか?」
「…私​​の前で燃えているこの火は、生計として草と木材に依存して燃えています。」「あなたの前で燃えている火が消えたとしたら、あなたはそれを知っていますか、 「私の前で燃えているこの火は消えた」?」「…はい…」「そして、誰かがあなたに尋ねたとします。
目の前、ここからどちらの方向に行ったの?東?西?
北?それとも南ですか?」と尋ねられたら、どう答えますか?」「そうではありません、マスター五玉。に依存する火炎
草や木材の栄養、栄養失調-消費したことから
その糧と他に提供されていない-単に分類されます
「アウト」(非バインド)として。」「それでも、Vaccha、それを説明する物理的な形
Tathagataは彼について説明します:Tathagataが放棄したこと、そのルート
破壊され、パルミラの切り株のように作られ、条件を奪われた
開発、将来の発生に向けられていません。から解放
フォームの分類、Vaccha、Tathagataは深く、無限で、難しい
まるで海のように。 「再出現」は適用されません。 「再出現しない」
適用されません。 「両方が再表示されない」は適用されません。
「再表示も再表示もしない」は適用されません。 「どんな感じでも…どんな知覚でも…どんな心構えでも…」如来を説明する人がするあらゆる意識
彼を説明してください:Tathagataが放棄し、その根が破壊され、作られたこと
開発条件を奪われたパルミラの切り株のように、
将来発生する運命にあります。の分類から解放
意識、ヴァッチャ、タタガタは深く、無限で、推測するのが難しい、
海のように。」— MN 72
アラハントの勝利の叫び「誕生が終わり、聖なる人生が成し遂げられ、仕事が完了した。この世界にはこれ以上何もありません。」
— SN 22.59サムサラの終わり

一部は人間の胎内で生まれ、
地獄の悪人、
良いコースに行く人
天国へ
排水のないもの:
完全にバインドされていません。
— Dhp 126
Nibbanaは仏教における永遠の精神的な目標であり、ソテリオログをマークします
ニッバーナはまた、仏教ではアナッタ(非自己)状態およびスンヤタ(空)状態と同一であると見なされてきましたが、やがて、仏教の教義が発展するにつれて、他の解釈が与えられました。心の活動、欲望の除去、森からの脱出、cq。 5つのスカンダまたは集合体。

仏教の学問的伝統は、2つのタイプのニバナを識別します:ソパディシェサニバナ(余りのあるニバナ)、およびパリニバナまたはアヌパディシェサニバナ(残りのないニバナ、または最後のニバナ)。状態。

Nibbana、または再生のサイクルからの解放は、上座部の伝統の最大の目的です。大乗の伝統では、最高の目標は仏教であり、そこではニバナに留まることはありません。仏は仏教の道を教えることにより、サンシャラから人間を解放するのを助けます。仏orやNibbanaに到達した人々の再生はありません。しかし、彼の教えは、Nibbanaを達成するための指針として、しばらくの間世界に残っています。

Nibbanaの翻訳

古典英語、ローマの吹き消し、消火、解放、永遠の至福
古典的なパーリ語、nibbāna(निब्बान)
古典的なサンスクリット語छ्लस्सिचल्षन्स्क्रित्nirvāṇa(निर्वाBen)古典的なベンガル語ক্লাসিক্যাল、নির্বাণ
クラシックミャンマー(ビルマ)-クラシックမြန်မာ(ဗမာ)、နိဗ္ဗာန်(IPA:[neɪʔbàɴ])
古典中国語-古典中文(简体)、涅槃
(ピンイン:nièpán)
Classical Japanese-古典的なイタリア語、涅槃(ローマ字:nehan)
古典的なクメール語-ខ្មែរបុរាណ、និព្វាន(UNGEGN:nippean)古典的な韓国語-국한국어、열반(RR:yeolban)古典的な月နဳဗာန်([nìppàn])
古典的なモンゴルのγasalang-acanögcigsen
クラシカルシャンၼိၵ်ႈပၢၼ်ႇ([nik3paan2])
古典的なシンハラ語-සිංහලNi(Nivana)古典的なチベット語མྱ་ངན་ལས་འདས་པ། (mya ngan las ’das pa)古典的なタイ語-ภาษาไทยคลาสสิก、นิพพาน(RTGS:nipphan)
古典的なベトナム語-TiếngViệtcổểiển、Niếtbàn

仏ddは「瞑想によって何を得たのですか?」と尋ねられました。
彼は「何もない!」と答えました。
「しかし、仏は言った、私が失ったものをあなたに話させてください:
怒り、不安、うつ病、不安、老後の恐怖と死」
良いことをしましょう。心を浄化する-「Dhammaのギフトは他のすべてのギフトに勝る-sabba danam dhamma
ダナム・ジナティ
at 668、5A main Road、8th Cross、HAL 3rd Stage、バンガロール-
マガディカルナータカ州-プラブッダバラット
使って
http://sarvajan.ambedkar.org
走る
Analytic Insight Net-無料のオンラインティピアーカローリサーチアンドプラクティスユニバーシティイン111クラシック言語

サルバジャン・ヒタヤのすべての先住民覚醒協会(VoAAAS)の声サルバジャン・スハヤ:すべての社会の福祉、幸福、平和、そして最終目標としての永遠の平和の達成

マスターキーの取得

ババサヘブ博士B.Rアンベードカルは、「政治力は、進歩と自尊心のすべての扉を開くことができるマスターキーである」と述べています。


Rene / Rakshasa Swayam Sevaks(RSS)のBene Israel chitpavan
brahminsの外国人がこれをmanusmriti manuvad hindutva
landと呼ぶことができる場合、なぜこの土地をすべての先住民社会の利益のためにPRABUDDHA BHARATと宣言できないのですか?
私たちは仏教徒だったので、仏教徒であり、仏教徒であり続けます。


99.9%すべてのアボリジニの目覚めた社会は、チパパのバラモンに投票用紙を使ってPRABUDDHA
BHARATをやめさせ、私たちの素晴らしい現代憲法と彼らが永遠の至福を達成するために普遍的な大人のフランチャイズ、自由、平等、友愛を救います最終目標として。

痛みは贈り物です

それを避ける代わりに、
それを受け入れることを学ぶ。
痛みなく、
成長はありません

12月25日–マヌスムリティ・ダーハン・ディワス–悪に対する善の真の勝利


SC / ST / OBC
/宗教的少数派/非チパバンのバラモンを含むすべてのアボリジニの目覚めた社会の全世界にとって、マヌスムルティが公然と燃やされたのはこの日である「マヌ・スムルティ・ダーハン・ディン」としての重要な日です。マハド・サティヤグラハの「マハ・サンハルシャ」時代のアンベードカル博士は、SC
/ ST / OBC
/宗教的少数派/チトパバン以外のブラフマンがチパバンのバラモン主義と闘っているすべてのアボリジニの目覚めた社会における重要なマイルストーンです。
Rowdy / Rakshasa Swayam Sevaks(RSS)のBENE ISRAEL chitpavan
brahminsのすべての外国人がPRABUDDHA BHARATを辞めるまで、この日を誇りに思ってオンラインで焼きましょう。
ボランティアは5つのアイテムの誓約をしなければなりませんでした。
1.出生に基づくチャトゥルバーナは信じていません。
2.私はカーストの区別を信じていません。
3.非接触性はヒンドゥートゥバの嫌悪感であると信じており、それを完全に破壊するために正直に最善を尽くします。
4.不平等が存在しないことを考慮して、少なくともすべてのヒンドゥー教徒の間での飲食に関する制限には従いません。 5.アンタッチャブルは、寺院、水源、学校、その他の施設で平等な権利を持たなければならないと思います。
したがって
1.「manusmruti chi dahan bhumi」、つまりmanusmrutiの焼却棟。 2.アンタッチアビリティを破壊し、
3.チパバンのバラモンを埋める。

3DGif Traditional Japanese GIF - 3DGif TraditionalJapanese JapaneseLadies GIFs

https://www.youtube.com/watch?v=oaaTJ603saU
ស្មូត បុរាណ(និព្វានសូត្រ)ដំណាលកាលអង្គ

កូនខ្មែរអង្គរ kon khmer
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ស្មូត បុរាណ(និព្វានសូត្រ)ដំណាលកាលអង្គ
ស្មូតដោយចាស់បុរាណ គ្មានពី
Category
People & Blogs
បុរាណខ្មែរ - ខ្មែរបុរាណ, និព្វាន (UNGEGN: nippean)

ការបណ្តុះបណ្តាលតាមអ៊ិនធរណេតដោយឥតគិតថ្លៃពីអិនប៊ីបាណា
គូស្ហ៊ីនណារ៉ាប៊ីប៊ីណាអាប៊ីហ៊ីមប៉ាហ្សាដា -
ឆ្ពោះទៅកាន់ភាពស្ងប់ស្ងាត់ដោយផ្លុំពន្លត់ការរំដោះនិងការបាត់ខ្លួនជារៀងរហូតជាគោលដៅចុងក្រោយ
ហើយអ្វីដែលជាព្រះសង្ឃតើធាតុនិព្វានដែលនៅសល់មាននៅសល់ដែរឬទេ?


អ្នកដែលបានជិះរថយន្តព្រះពោធិសត្វគួរសំរេចថា
‘ខ្ញុំត្រូវតែដឹកនាំសត្វលោកទៅរកព្រះនិព្វានចូលទៅក្នុងពិភពនៃព្រះនិព្វានដែលមិនមានអ្វីនៅពីក្រោយ។
តើអ្វីទៅជាអាណាចក្របាលីដែលមិនមានអ្វីនៅពីក្រោយ?
ព្រះពុទ្ធបានមានបន្ទូលថា“ គ្មានអ្វីអាចផ្តល់នូវសេចក្តីសុខពិតប្រាកដបានទេដែលអាចធ្វើបាន”
ថាតណ្ហាគឺដូចជាការដុត
ភ្លើងគឺជាអត្ថបទនៃធម្មទេសនាដែលព្រះពុទ្ធបានប្រគល់ទៅឱ្យភិក្ខុ

នៅពេលដែលគាត់ស្នាក់នៅក្នុង Gaya ។ នេះជាអ្វីដែលគាត់បាននិយាយថា៖
“ អ្វីៗទាំងអស់អូ Bhikkus កំពុងឆេះ។ តើបូជាចារ្យអើយអ្វីៗដែលត្រូវភ្លើងឆេះនេះជាអ្វី?

“ ភ្នែក, អូ Bhikkus, គឺនៅលើភ្លើង; សំណុំបែបបទគឺនៅលើភ្លើង;
ភ្នែកដឹងខ្លួនគឺនៅលើភ្លើង; ចំណាប់អារម្មណ៍ដែលទទួលបានដោយភ្នែកគឺនៅលើ
ភ្លើង; និងអារម្មណ៍អ្វីក៏ដោយរីករាយរីករាយមិនរីករាយឬព្រងើយកណ្តើយ
មានមូលដ្ឋានលើការពឹងផ្អែកលើចំណាប់អារម្មណ៍ដែលទទួលបានតាមប្រភេទរបស់គាត់
នៅលើភ្លើង។
ហើយតើភ្លើងទាំងនេះជាអ្វី?
“ជាមួយនឹង។ ភ្លើងនៃចំណង់ចំណូលចិត្តនិយាយថាខ្ញុំជាមួយនឹងភ្លើងនៃការស្អប់និងជាមួយ
ភ្លើងនៃការហួសចិត្ត; ជាមួយកំណើតអាយុចាស់មរណទុក្ខទុក្ខព្រួយ
វេទនាទុក្ខព្រួយនិងភាពអស់សង្ឃឹមគឺពួកគេកំពុងឆេះ។
“ ត្រចៀកបើកហើយ
ភ្លើង; សំឡេងគឺនៅលើភ្លើង; ច្រមុះកំពុងឆេះ ក្លិននៅលើភ្លើង; នេះ
អណ្តាតកំពុងឆេះ រសជាតិគឺនៅលើភ្លើង; រាងកាយគឺនៅលើភ្លើង; គំនិតគឺ
នៅលើភ្លើង; និងអារម្មណ៍អ្វីក៏ដោយរីករាយរីករាយមិនរីករាយឬព្រងើយកណ្តើយ
មានប្រភពមកពីការពឹងផ្អែកលើចំណាប់អារម្មណ៍ដែលទទួលបានពីគំនិត
គឺនៅលើភ្លើង។
ហើយតើភ្លើងទាំងនេះជាអ្វី?
ខ្ញុំនិយាយថា“ ដោយភ្លើងតណ្ហា ជាមួយនឹងភ្លើងនៃសេចក្តីស្អប់ ជាមួយនឹងភ្លើង
នៃការហួសចិត្ត; ជាមួយកំណើតអាយុចាស់មរណទុក្ខទុក្ខព្រួយ
វេទនាទុក្ខព្រួយនិងភាពអស់សង្ឃឹមគឺពួកគេកំពុងឆេះ។
ការយល់ដឹង
នេះជាឱវាទអ្នកដែលបានរៀនសូត្រនិងខ្ពង់ខ្ពស់មានគំនិតចៀសវាង។
ហើយនៅក្នុងការមានគភ៌នេះគាត់ក្លាយជាមនុស្សដែលមានចំណង់ចំណូលចិត្តហើយ
អវត្តមាននៃចំណង់ចំណូលចិត្តគាត់មានសេរីភាពហើយនៅពេលគាត់មានសេរីភាពគាត់នឹងក្លាយជា
ដឹងថាគាត់មានសេរីភាពហើយ។
ព្រះពុទ្ធបានពន្យល់យ៉ាងច្បាស់នៅក្នុងធម្មទេសនាមួយដែលបានផ្ញើទៅព្រះសង្ឃដែលលោកបានមានប្រសាសន៍ថា៖
“ រំភើបដោយលោភលន់ (បងប្អូនលួង) បងប្អូនខឹងយ៉ាងខ្លាំងដោយកំហឹង (ដាដា)
ធ្វើឱ្យវង្វេងស្មារតីដោយភាពវង្វេងស្មារតី (មហា) ដោយមានចិត្តច្របូកច្របល់ក្នុងចិត្តជាទាសករ
បុរសឆ្លុះបញ្ចាំងពីសំណាងអាក្រក់របស់ពួកគេបុរសឆ្លុះបញ្ចាំងពីសំណាងអាក្រក់
បុរសដទៃទៀតបុរសទទួលរងនូវការឈឺចាប់ខាងផ្លូវចិត្តនិងឈឺចាប់។
ប្រសិនបើ
ទោះយ៉ាងណាភាពលោភលន់កំហឹងនិងការភាន់ច្រលំត្រូវបានបាត់បង់
មិនមែនលើសំណាងអាក្រក់របស់ពួកគេឬលើការរងទុក្ខខាងផ្លូវចិត្តនិងការថប់បារម្ភឡើយ។
ដូច្នេះបងប្អូនអើយគឺព្រះនិព្វានអាចមើលឃើញនៅក្នុងជីវិតនេះហើយមិនត្រឹមតែប៉ុណ្ណោះ
នៅពេលអនាគត iting ការអញ្ជើញគួរអោយទាក់ទាញនិងអាចចូលទៅដល់សិស្សដ៏ឈ្លាសវៃបាន” - វេជ្ជបណ្ឌិតប៊ី។ អេ។ ម។ ម។ កា។

https://www.accesstoinsight.org/…/dhamma/sacca/sacca3/nibba…
Nibbana


Nibbana
ដាក់ឈ្មោះសេរីភាពដែលមិនអាចកាត់ថ្លៃបាននិងជាឯកសិទ្ធិដែលជាគោលដៅចុងក្រោយនៃការបង្រៀនរបស់ព្រះពុទ្ធទាំងអស់។
“ នេះជាសន្តិភាពហើយនេះគឺជាការប្រសើរណាស់ -
ដំណោះស្រាយនៃការប្រឌិតទាំងអស់ការលះបង់នូវការទទួលបានទាំងអស់ការបញ្ចប់នៃការចង់បាន។
ការបែកខ្ញែក; ការបញ្ឈប់ Nibbana ។
- លេខ ៣.៣២ គ្មានភ្លើងដូចតណ្ហា
មិនបាត់បង់ដូចកំហឹង
គ្មានការឈឺចាប់ដូចអ្នកប្រមូលផ្តុំទេ
មិនមានភាពងាយស្រួលក្រៅពីសន្តិភាព។ ភាពអត់ឃ្លាន៖ ជំងឺចំបង។
ការប្រឌិត៖ ការឈឺចាប់ដំបូង។
សម្រាប់មនុស្សម្នាក់ដឹងពីការពិតនេះ
ដូចដែលវាពិតជា,
ការបង្រួបបង្រួម
គឺជាភាពងាយស្រួលបំផុត។ សេរីភាពពីជំងឺ៖ សំណាងល្អបំផុត។
ការស្កប់ស្កល់៖ ទ្រព្យសម្បត្តិដំបូងគេ។
ទំនុកចិត្តៈសាច់ញាតិសំខាន់បំផុត។
ការបង្រួបបង្រួម: ភាពងាយស្រួលបំផុត។
- ដាប់ ២០២-២០៥ ភ្ញាក់ដឹងខ្លួនដោយដឹងខ្លួនជានិច្ច
ស្រូបយកនៅចាណា
ព្យាយាម
រឹងមាំនៅក្នុងការខិតខំរបស់ពួកគេ៖
ពួកគេប៉ះបង្រួបបង្រួម
សុវត្ថិភាពដែលមិនអាចពន្យល់បាន
ពីទាសភាព។
- ដាយ ២៣ មានវិមាត្រដែលគ្មានផែនដីទឹកក៏មិនមែន
ភ្លើងឬខ្យល់; ទាំងវិមាត្រនៃនិមិត្ដរូបនៃអវកាសក៏មិនមាន
វិមាត្រនៃភាពវាងវៃនៃស្មារតីនិងវិមាត្រនៃ
គ្មានអ្វីទាំងអស់ហើយក៏មិនគិតពីការយល់ឃើញហើយក៏មិនមានការយល់ឃើញ។
ទាំងពិភពលោកនេះនិងពិភពលោកបន្ទាប់ក៏មិនមានព្រះអាទិត្យនិងព្រះចន្ទដែរ។ ហើយនៅទីនោះខ្ញុំ
និយាយថាមិនមានការចូលមកនេះនឹងមិនទៅឬស្តុប។ មិនឆ្លងកាត់
នៅឆ្ងាយនិងមិនកើតឡើង: ដោយគ្មានជំហរ, ដោយគ្មានគ្រឹះ, ដោយគ្មានការគាំទ្រ
[វត្ថុផ្លូវចិត្ត] ។ នេះគ្រាន់តែនេះជាចុងបញ្ចប់នៃភាពតានតឹង។
- អាន់ ៨.១“ មានព្រះសង្ឃដែលមិនមែនជាព្រះចេស្ដាដែលមិនបានទទួលជោគជ័យមិនរង្គោះរង្គើទេ។ បើ
មិនមានដែលមិនទាន់កើត - ទទួលបានលទ្ធផល - មិនចេះវង្វេងស្មារតីនៅទីនោះ
មិនមែនជាករណីដែលការរួចខ្លួនពីកំណើតមកក្លាយជា - បង្កើតឡើង
ប្រឌិតនឹងត្រូវបានយល់។ ប៉ុន្តែយ៉ាងច្បាស់ណាស់ដោយសារតែមានមិនទាន់កើត -
មិនទទួលបានលទ្ធផល - មិនចេះលំអៀងនិងគ្មានការរំដោះខ្លួនពីកំណើត - ក្លាយជា -
បានធ្វើ - ប្រឌិតត្រូវបានយល់ឃើញ។
- ៨ ៨.៣ នៅកន្លែងដែលទឹក, ផែនដី, ភ្លើង, និងខ្យល់គ្មានជើង:
នៅទីនោះផ្កាយមិនភ្លឺទេ
ព្រះអាទិត្យគឺមិនអាចមើលឃើញ
ព្រះច័ន្ទមិនលេចឡើងទេ
ភាពងងឹតមិនត្រូវបានរកឃើញទេ។
ហើយនៅពេលដែលឥសី
ព្រាហ្មណ៍តាមរយៈភាពគ្មានវណ្ណៈ
គាត់បានដឹងអំពីរឿងនេះចំពោះគាត់

នៅក្នុងប្រពៃណីព្រះពុទ្ធសាសនានិព្វានត្រូវបានគេបកស្រាយជាទូទៅថាជាការផុតពូជនៃអណ្តាតភ្លើងបីរឺ“
ពុលបី” ចំណង់ចំណូលចិត្ត (រ៉ាហ្កា) ការជៀសវាងការល្ងង់ខ្លៅនិងភាពល្ងង់ខ្លៅ។
នៅពេលអគ្គីភ័យទាំងនេះត្រូវបានពន្លត់ការដោះលែងពីវដ្តនៃការកើតឡើងវិញ
(សាសារ៉ា) ត្រូវបានសំរេច។
របកគំហើញដំបូងមួយរបស់ Nibbana បញ្ចប់នូវការរងទុក្ខជាច្រើន

គ្រានោះព្រះដ៏មានព្រះភាគទ្រង់រើសយកធូលីដីបន្តិចដោយចុងនៃ
ម្រាមដៃរបស់គាត់បាននិយាយទៅកាន់ព្រះសង្ឃថា“ តើអ្នកគិតយ៉ាងណា? ដែល​ជា
ធំជាង: ធូលីបន្តិចដែលខ្ញុំបានរើសដោយចុងរបស់ខ្ញុំ
ក្រចកដៃឬផែនដីដ៏អស្ចារ្យ?”
លោកម្ចាស់អើយផែនដីធំសម្បើមជាងឆ្ងាយណាស់។ ធូលីបន្តិច
ព្រះតេជព្រះគុណបានរើសយកចុងម្រាមដៃរបស់គាត់នៅជាប់
គ្មានអ្វីទេ។ វាមិនមែនជាលេខមួយរយមួយពាន់មួយរយពាន់ -
ធូលីបន្តិចបន្ទួចព្រះដ៏មានពរទ្រង់បានរើសយកចុង
ក្រចកដៃរបស់គាត់ពេលប្រៀបធៀបនឹងផែនដីដ៏អស្ចារ្យ។
“ ដូចគ្នានឹងព្រះសង្ឃសម្រាប់សិស្សរបស់អ្នកអភិជនដែលជាអ្នកស៊ីផឹកដោយបុគ្គលដែលធ្លាប់បែក [ចូលទឹកហូរចូល]
ការរងទុក្ខនិងភាពតានតឹងដែលត្រូវបានបញ្ចប់និងពន្លត់គឺ
កាន់តែឆ្ងាយ។ អ្វីដែលនៅសល់នៅក្នុងស្ថានភាពនៃការមានចំនួនប្រាំពីរ
អាយុកាលដែលនៅសេសសល់គឺនៅជាប់នឹងអ្វីទាំងអស់: វាមិនមែនជាលេខមួយរយទេ
មួយពាន់មួយរយពាន់បើប្រៀបធៀបនឹងមុន
ដ៏ធំនៃការរងទុក្ខ។ នោះហើយជាអត្ថប្រយោជន៍ដ៏អស្ចារ្យនៃការឆ្លងកាត់
ដល់ព្រះធម៌ព្រះសង្ឃ។ នោះជាអត្ថប្រយោជន៍ដ៏អស្ចារ្យនៃការទទួលបាន
ភ្នែកព្រះធម៌។
- អេស ១៣ ១៣.១ តើមានអ្វីកើតឡើងចំពោះមនុស្សម្នាក់ដែលបានស្គាល់នូវព្រះនិព្វានយ៉ាងពេញលេញ?
[ហ្គេហ្គីសសាស្កាតាហ្គូតាៈ]
«ប៉ុន្តែលោកម្ចាស់ហ្គូតាព្រះសង្ឃដែលត្រូវបានដោះលែងដូច្នេះតើលោកនឹងលេចចេញមកវិញនៅឯណា?
»។ គាត់មិនអនុវត្តម្តងទៀតឡើយ។ “” មិនលេចឡើងម្តងទៀតទេវ៉ាកាមិនអនុវត្តទេ។
“… … ទាំងពីរមិនអនុវត្តនិងមិនលេចឡើងម្តងទៀត។ ” “… មិនអនុវត្ត” ។ “
…មិនត្រូវអនុវត្តឡើយ”“
ម៉េចព្រះអង្គម្ចាស់នៅពេលដែលព្រះមហាក្សត្រុយព្រះត្រូវបានសួរថាតើព្រះសង្ឃ
លេចឡើងម្តងទៀត … មិនលេចឡើងម្តងទៀត … ទាំងពីរមិននិងមិនលេចឡើងម្តងទៀត …
គាត់និយាយថា“ មិនអនុវត្ត” នៅក្នុងលេខនីមួយៗ
ករណី។ ត្រង់ចំណុចនេះលោកម្ចាស់ហ្គូតាខ្ញុំជាមនុស្សគួរអោយស្រលាញ់ណាស់។ នៅចំណុចនេះ
ច្រឡំ។ ម៉ូឌុលនៃភាពច្បាស់លាស់មករកខ្ញុំពីអ្នកមុន
ឥឡូវការសន្ទនាត្រូវបានបាំងហើយ។ “Vaccha ជាការពិតអ្នកត្រូវបានគេរាប់អាន។ អ្នកប្រាកដជាច្រឡំ។ ជ្រៅ,
វុត្ថាតើបាតុភូតនេះពិបាកនឹងមើលឃើញពិបាកដឹងណាស់ស្ងប់ស្ងាត់។
ចម្រាញ់, លើសពីវិសាលភាពនៃការសន្និដ្ឋាន, ល្បិច, ដើម្បីទទួលបានបទពិសោធន៍ដោយ
អ្នកប្រាជ្ញ។ សម្រាប់អ្នកដែលមានទស្សនៈផ្សេងទៀតការអនុវត្តផ្សេងទៀត
ការពេញចិត្តគោលបំណងផ្សេងទៀតគ្រូផ្សេងទៀតវាពិបាកដឹងណាស់។ នោះ
ក្នុងករណីនេះខ្ញុំនឹងសួរសំណួរខ្លះដល់អ្នក។ ឆ្លើយដូចដែលអ្នកបានឃើញ
សម។ តើអ្នកគិតយ៉ាងម៉េចដែរ Vaccha៖
ប្រសិនបើមានភ្លើងកំពុងឆេះនៅចំពោះមុខអ្នកតើអ្នកដឹងទេថា This
ភ្លើងនេះកំពុងឆេះនៅចំពោះមុខខ្ញុំ›? ភ្លើងនេះកំពុងឆាបឆេះ
នៅចំពោះមុខអ្នកដោយពឹងផ្អែកលើអ្វីដែលវាកំពុងឆេះ?” ដូច្នេះសួរថាតើនឹងទៅយ៉ាងម៉េច
អ្នកឆ្លើយ?”“ ខ្ញុំនឹងឆ្លើយថា“
ភ្លើងដែលឆេះនៅចំពោះមុខខ្ញុំកំពុងឆេះពឹងផ្អែកលើស្មៅនិងឈើជាអាហារទ្រទ្រង់របស់វា”
។ “ ភ្លើងកំពុងឆេះនៅចំពោះមុខខ្ញុំបានរលត់ទៅហើយ”?”“ …មែន…”“
ហើយស្មានថាមានគេសួរអ្នកថា fire ភ្លើងនេះបានឆាបឆេះហើយ។
នៅពីមុខអ្នកតើទិសដៅនេះមកពីណា? បូព៌ា? ខាងលិច?
ខាងជើង? ឬខាងត្បូង? ‘ដូច្នេះសួរថាតើអ្នកនឹងឆ្លើយតបយ៉ាងដូចម្តេច? ” ភ្លើងដែលឆេះអាស្រ័យលើក
ការផ្គត់ផ្គង់ស្មៅនិងឈើដោយគ្មានអាហារូបត្ថម្ភពីការស៊ីបំផ្លាញ
អាហាររូបត្ថម្ភនិងមិនត្រូវបានផ្តល់ជូនផ្សេងទៀត - ត្រូវបានចាត់ថ្នាក់យ៉ាងសាមញ្ញ
ដូចជា“ ក្រៅ” (មិនមានព្រំដែន) ។ “ ទោះយ៉ាងណាវិកៈទម្រង់រូបវន្តណាមួយដែលមនុស្សម្នាក់ពិពណ៌នាអំពី
ព្រះតថាគតនឹងពិពណ៌នាអំពីព្រះអង្គថាព្រះតថាគតបានលះបង់ចោលឬសគល់
បំផ្លាញ, បានធ្វើឱ្យដូចគល់ផាមមីរ៉ា, ដកហូតនៃលក្ខខណ្ឌនៃ
ការអភិវឌ្ឍមិនមែនសម្រាប់តែអនាគតដែលកើតឡើងទេ។ ដោះលែងពី
ចំណាត់ថ្នាក់នៃសំណុំបែបបទ, Vaccha, Tathagata គឺជ្រៅ, គ្មានព្រំដែន, រឹង
ទៅដូចជាសមុទ្រ។ ‘សៀមរាប’ មិនអនុវត្តទេ។ ‘មិនលេចឡើងវិញទេ’
មិនអនុវត្ត។ “ទាំងពីរមិននិងមិនលេចឡើងម្តងទៀត” មិនត្រូវបានអនុវត្ត។
‘មិនលេចឡើងម្តងទៀតហើយក៏មិនលេចឡើងម្តងទៀតដែរ’ មិនអនុវត្តឡើយ។ “
អារម្មណ៍ណាមួយ…ការយល់ឃើញ…ការប្រឌិតគំនិតណាមួយ…“
មនសិការណាមួយដែលពិពណ៌នាអំពីព្រះតថាគត
រៀបរាប់អំពីព្រះអង្គថាព្រះតថាគតបានបោះបង់ចោលឫសរបស់វាត្រូវបានបំផ្លាញ
ដូចជាគល់ឈើផាមមីរ៉ាដែលត្រូវបានដកហូតនូវលក្ខខណ្ឌនៃការអភិវឌ្ឍន៍មិនមែនទេ
មានគោលបំណងសម្រាប់អនាគតដែលកើតឡើង។ ដោះលែងពីចំណាត់ថ្នាក់នៃ
មនសិការវុត្ថាព្រះតថាគតជ្រៅជ្រៅគ្មានព្រំដែនពិបាកយល់
ដូចជាសមុទ្រ” - MN ៧២
សម្រែកជ័យជំនះរបស់ស្រះថា“ កំណើតបានបញ្ចប់ជីវិតដ៏បរិសុទ្ធបានបំពេញនូវកិច្ចការដែលបានធ្វើ។ ពិភពលោកនេះមិនមានអ្វីទៀតទេ។
- អេស ២២ ២២.៥៩ ចុងបញ្ចប់នៃសាមសារ៉ា

អ្នកខ្លះកើតក្នុងផ្ទៃមនុស្ស។
មនុស្សអាក្រក់ក្នុងនរក
អ្នកដែលនៅលើផ្លូវល្អទៅ
ទៅ​ស្ថាន​បរមសុខ,
ខណៈពេលដែលអ្នកដែលគ្មាន effluent:
គ្មានព្រំដែន។
- ដប ១២៦
Nibbana គឺជាគោលដៅខាងព្រលឹងវិញ្ញាណដ៏អស់កល្បជានិច្ចនៅក្នុងព្រះពុទ្ធសាសនានិងជានិមិត្តរូបនៃព្រះពុទ្ធសាសនា
ព្រះនិព្វានក៏ត្រូវបានគេចាត់ទុកថាជាព្រះពុទ្ធសាសនាដូចគ្នាបេះបិទនឹងអាតតា
(មិនមែនខ្លួនឯង) និងស៊ុនយ៉ាតា (ភាពទទេរ)
ចែងថានៅពេលនោះជាមួយនឹងការអភិវឌ្ឍគោលលទ្ធិពុទ្ធសាសនាការបកស្រាយផ្សេងទៀតត្រូវបានគេផ្តល់ឱ្យដូចជាអវត្តមាននៃត្បាញ
(វ៉ាណា) សកម្មភាពនៃចិត្ត, ការលុបបំបាត់បំណងប្រាថ្នា, និងការរត់គេចពីព្រៃ,
cq ។ skandhas ប្រាំឬសរុប។

ទំនៀមទម្លាប់ពុទ្ធសាសនាកំណត់អត្តសញ្ញាណពីរប្រភេទគឺព្រះសម្មាសម្ពុទ្ធដែលជាព្រះពុទ្ធដែលគេជឿថាបានដល់ទាំងពីរអង្គនេះ។ រដ្ឋ។


Nibbana
ឬការរំដោះចេញពីវដ្តនៃការកើតជាថ្មីគឺជាគោលបំណងខ្ពស់បំផុតនៃប្រពៃណីថេរវាទ។
នៅក្នុងប្រពៃណីមហាយានគោលដៅខ្ពស់បំផុតគឺពុទ្ធសាសនាដែលក្នុងនោះមិនមាននៅក្នុងនិព្វានទេ។
ព្រះពុទ្ធជួយរំដោះសត្វពីសាវរ៉ាដោយបង្រៀនផ្លូវព្រះពុទ្ធសាសនា។
គ្មានការកើតឡើងវិញសម្រាប់ព្រះពុទ្ធឬមនុស្សដែលទទួលបានព្រះនិព្វានទេ។
ប៉ុន្តែការបង្រៀនរបស់គាត់នៅតែមាននៅក្នុងពិភពលោកសម្រាប់ពេលជាក់លាក់មួយដែលជាការណែនាំដើម្បីទទួលបានព្រះនិព្វាន។

ការបកប្រែនៃព្រះនិព្វាន

បុរាណអង់គ្លេស, រ៉ូម៉ាំងផ្លុំចេញ, ពន្លត់, ការរំដោះ, សុខៈអស់កល្បជានិច្ច
បាលីបុរាណ, នីបបាណា (निब्बान)
សំស្ក្រឹតបុរាណछ्लस्सिचल्षन्स्क्रित्nirvāṇa (निर्वाण) បេងហ្គាល់បុរាណ - ক্লাসিক্যালবাংলা, নির্বাণ
បុរាណមីយ៉ាន់ម៉ា (ភូមា) - ភាសាអង់គ្លេស (ភាសាភូមា), နိဗ္ဗာန် (អាយ។ ភី។ អេ: [neɪʔbàɴ])
ភាសាចិនបុរាណ - 中文中文 (简体), 涅槃
(ភីញិន៖ ណីផាន)
បុរាណជប៉ុន - 的的なイタリア語, 涅槃 (rōmaji: nehan)
បុរាណខ្មែរ - ខ្មែរបុរាណ, និព្វាន (UNGEGN: nippean) កូរ៉េបុរាណ - 한국어한국어, 열반 (RR: yeolban) បុរាណមន - ណាន់បាវ៉ាន ([nìppàn])
ម៉ុងហ្គោលីបុរាណγasalang-aca nögcigsen
បុរាណၼၼိိိိၼိပပၢၼ်ၢၼ်ပပပၢၼ် Shan Shan Shan Shan Shan Shan Shan Shan
Shan Shan Shan Shan Shan Shan Shan Shan Shan Shan Shan Shan Shan Shan
Shan Shan Shan Shan Shan Shan Shan Shan Shan Shan Shan Shan

បុរាណស៊ីនឡា - සම්භාව්යසිංහල, නිවන (Nivana) ទីបេបុរាណམྱ་ངན་ལས་འདས་པ །
(mya ngan las ‘das pa) បុរាណថៃ - ษาษาไทยคลาสสิก, ណៃណាន (RTGS: nipphan)
បុរាណវៀតណាម - ធីង៉ឹវៀតកានអាញ់ណាន់ថេន

ព្រះពុទ្ធត្រូវបានគេសួរថា “តើអ្នកទទួលបានអ្វីខ្លះពីសមាធិ?”
គាត់ឆ្លើយថា“ អត់ទេ!”
“ ទោះយ៉ាងណាព្រះពុទ្ធបានមានបន្ទូលថាខ្ញុំសូមប្រាប់អ្នកពីអ្វីដែលខ្ញុំបានបាត់បង់៖
កំហឹងការថប់បារម្ភការធ្លាក់ទឹកចិត្តអសន្តិសុខការភ័យខ្លាចចំពោះអាយុចាស់និងមរណភាព
ចូរយើងធ្វើល្អ។ ចិត្តបរិសុទ្ធ - ‘អំណោយទាននៃព្រះធម៌គឺអស្ចារ្យជាងអំណោយដទៃទៀតទាំងអស់ - sabba danam dhamma
ដាមជិនជីនតា ‘
នៅ ៦៦៨, ផ្លូវធំ ៥ អា, ឈើឆ្កាងទី ៨, ដំណាក់កាលទី ៣, ឡាល់លរ -
រដ្ឋ Magadhi Karnataka -PRABUDDHA BHARAT
ឆ្លងកាត់
http://sarvajan.ambedkar.org
រត់
អ៊ិនធឺណិតណេតធីនណេតវិភាគ - សិក្សានិងស្រាវជ្រាវច្បាប់អនុបណ្ឌិតច្បាប់អនឡាញដោយឥតគិតថ្លៃក្នុង ១១១ ភាសា


សំលេងនៃអរូបីអរិយធម៌ (VoAAAS) សំរាប់សាវតាហានហ៊ីហាយ៉ាសាវចាវ៉ានស៊ូខាយ៉ា។
ដើម្បីសុខុមាលភាពសុភមង្គលនិងសន្តិភាពសំរាប់សង្គមទាំងអស់និងដើម្បីទទួលបានសន្តិភាពអស់កល្បជាគោលដៅចុងក្រោយ។

ការចាប់យកកូនសោមេ

វេជ្ជបណ្ឌិតប៊ី។ ប៊ីសាអាបាសបាននិយាយថា“ អំណាចនយោបាយគឺជាគន្លឹះដ៏សំខាន់ដែលអ្នកអាចបើកទ្វារនៃវឌ្ឍនភាពនិងការគោរពខ្លួនឯង” ។


ប្រសិនបើជនបរទេសមកពីអ៊ីស្រាអ៊ែល chitpavan ព្រាហ្មណ៍ព្រាហ្មណ៍ / Rakshasa
Swayam Sevaks (RSS) អាចហៅនេះថាជាដី manusmriti manuvad hindutva
ហេតុអ្វីបានជាយើងមិនអាចប្រកាសដីនេះថាជា PRABUDDHA BHARAT
សម្រាប់ជាប្រយោជន៍ដល់សង្គមអរូបីយ?
កាលយើងជាពុទ្ធសាសនិកជនជាអ្នកកាន់ព្រះពុទ្ធសាសនាហើយបន្តធ្វើជាអ្នកកាន់ព្រះពុទ្ធសាសនា។


៩៩,៩%
សង្គមអរូបីអរទាំងអស់នឹងបង្ខំឱ្យព្រាហ្មណ៍ព្រាត់ព្រាត់ឈប់ពីប្រាជ្ញប្រេដដាបាជាមួយសន្លឹកឆ្នោតដើម្បីរក្សាទុកសិទ្ធិយីហោមនុស្សពេញវ័យសេរីភាពសេរីភាពសមភាពភាពអស់កល្បជានិច្ចសម្រាប់សុខុមាលភាពសុភមង្គលនិងសន្តិភាពដែលមានចែងក្នុងរដ្ឋធម្មនុញ្ញទំនើបដ៏អស្ចារ្យរបស់យើងនិងដើម្បីឱ្យពួកគេទទួលបាននូវសិទ្ធិសេរីភាពជារៀងរហូត។
ជាគោលដៅចុងក្រោយ។

ការឈឺចាប់គឺជាអំណោយ

ជំនួសឱ្យការជៀសវាងពីវា
រៀនចាប់យកវា។
ដោយគ្មានការឈឺចាប់
មិនមានការរីកចម្រើនទេ

ថ្ងៃទី ២៥ ខែធ្នូ - Manusmriti Dahan Diwas - ជ័យជំនះពិតប្រាកដនៃល្អលើអំពើអាក្រក់


សម្រាប់ពិភពលោកនៃអរូបីអរហន្តអរូបីរួមមានទាំងអេស។ អេស។ ស៊ី។ អេ។ អេ។ ប៊ី /
ជនជាតិភាគតិចសាសនាឬព្រាហ្មណ៍មិនមែនជាថ្ងៃសំខាន់ដូច«ម៉ាណុស្មស្មូធ័នដាន់ឌីនទេ»ដូចជានៅថ្ងៃនេះក្នុងឆ្នាំ
១៩២៧ ដែលថាម៉ាណូសរុត្រូត្រូវបានដុតជាសាធារណៈ ដោយលោកបណ្ឌិត Ambedkar
ក្នុងកំឡុងពេល“ មហាសង្ក្រាន”
នៃម៉ាហាតសតសត្យានិងជាថ្មម៉ាយដ៏សំខាន់មួយនៅក្នុងសង្គមដាស់អរអរអរអររាប់បញ្ចូលទាំងអេ។
អេស។ ស៊ី។ ស៊ី។ អេ។ អេ។ ប៊ី / ជនជាតិភាគតិចសាសនា /
ព្រាហ្មណ៍ដែលមិនមែនជាជីផាតតស៊ូតស៊ូប្រឆាំងនឹងលទ្ធិព្រាហ្មណ៍។
សូមឱ្យយើងទាំងអស់គ្នាចងចាំថ្ងៃនេះដោយមោទនភាពនិងដុតសាត្រាស្លឹករឹតតាមអ៊ិនធរណេតរហូតដល់អស់អ្នកដែលបានមកពីប៊ែនអ៊ីសអររ៉ាដិនព្រាហ្មណ៍នៃរ៉ូដឌី
/ រ៉ាស៊ីសាស្វាសាមសាក់ (អេសអេស) ឈប់ពី PRABUDDHA BHARAT ។
អ្នកស្ម័គ្រចិត្តត្រូវស្បថ ៥ ចំណុច៖
ខ្ញុំមិនជឿលើ Chaturvarna ផ្អែកលើកំណើត។
ខ្ញុំមិនជឿលើវណ្ណៈខុសគ្នាទេ។
3. ខ្ញុំជឿជាក់ថាការមិនមានលទ្ធភាពគឺជាកាយវិភាគសាស្ត្រមួយនៅលើ hindutva ហើយខ្ញុំនឹងព្យាយាមឱ្យអស់ពីសមត្ថភាពដើម្បីបំផ្លាញវាចោល។
៤.
ពិចារណាថាមិនមានភាពមិនស្មើភាពគ្នាខ្ញុំនឹងមិនអនុវត្តតាមការរឹតត្បិតណាមួយទាក់ទងនឹងអាហារនិងភេសជ្ជៈក្នុងចំណោមប្រជាជនហិណ្ឌូទាំងអស់នោះទេ។
៥.
ខ្ញុំជឿជាក់ថាអ្វីដែលមិនមានការផ្លាស់ប្តូរត្រូវតែមានសិទ្ធិស្មើគ្នានៅក្នុងប្រាសាទប្រភពទឹកសាលារៀននិងបរិក្ខារផ្សេងៗទៀត។
ដូច្នេះ
១. “ មូស្គូមីត្រូទ្រីឈីដាដាប៊ូប៊ី” ពោលគឺឧទ្យានព្រះបរមសារីរិកធាតុសម្រាប់សាត្រាស្លឹករឹត។ 2. បំផ្លាញភាពមិនប្រាកដប្រជានិង
៣- បញ្ចុះសពព្រាហ្មណ៍ព្រាហ្មណ៍។


https://tenor.com/view/rr-gif-4856899
고전 한글-고전 한국어, 열반 (RR : yeolban)

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

https://www.accesstoinsight.org/…/dhamma/sacca/sacca3/nibba…
닙 바나

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.

Rr GIF - Rr GIFs

classical mon language and နဳဗာန် ([nìppàn])

https://www.youtube.com/watch?v=vcCH9qnFASM
The Mon language - kha ka

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Mon language
The Mon language (Mon: ဘာသာ မန်; Burmese: မွန်ဘာသာ) is an Austroasiatic
language spoken by the Mon people, who live in Burma (Myanmar) and
Thailand. Mon, like the related Khmer language—but unlike most languages
in Indochina—is not tonal. Mon is spoken by more than a million people
today.In recent years, usage of Mon has declined rapidly, especially
among the younger generation. Many ethnic Mon are monolingual in
Burmese. In Burma, the majority of speakers live in Mon State, followed
by Tanintharyi Region and Kayin State.

The Mon script is derived from the Indian Brahmi script and is used to write the Burmese language.
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Education

https://www.youtube.com/watch?v=DQnZA1K6Swo&t=482s
Buddhism in Mangolia

classical mongolian γasalang aca nögcigsen

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Shan language

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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.

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https://www.youtube.com/watch?v=vrHC0K8wuhg
රඟපෑමට රෝදපුටුවෙන් ගිය ජයලත් මනෝරත්න
සම්භාව්‍ය සිංහල- සාහිත්‍යය (නිර්වාණය)

නොමිලේ මාර්ගගත NIBBANA පුහුණුව
කුෂිනාරා නිබ්බානා භූමි පාගොඩ - සාමය කරා ළඟා වීමට, පුපුරා යාම, නිවා දැමීම, විමුක්තිය සහ සදාකාලික සතුට අවසාන ඉලක්කය ලෙස
හාමුදුරුවනේ, ඉතිරිව ඇති නිවන් මූලද්‍රව්‍යය ඉතිරිව ඇත්තේ කුමක් ද?


බෝධිසත්වයකුගේ වාහනයක නැගී ඇති අයෙකු තීරණය කළ යුත්තේ, ‘මම සියලු සත්වයන්
නිබ්බාන වෙතට ගෙන යා යුතු අතර, කිසිවක් ඉතිරි නොවන නිබ්බාන ක්ෂේත්‍රයට’ ය.
කිසිවක් ඉතිරි නොවන මෙම නිබ්බාන රාජධානිය කුමක්ද?
“නිබ්බාන තරම් සැබෑ සතුටක් ලබා දිය හැකි කිසිවක් නැත.” බුදුන් වහන්සේ මෙසේ පැවසූහ
ආශාවන් දැවෙනවා හා සමාන බව
ගින්න යනු බුදුන් වහන්සේ භික්ෂූන් වහන්සේට දුන් දේශනයක පා text යකි

ඔහු ගයා හි නැවතී සිටින විට. ඔහු පැවසුවේ මෙයයි.
“භික්ෂුවෙනි, සියල්ල ගිනිගෙන ඇත. පූජකවරුනි, මේ සියල්ල ගිනිගෙන ඇත්තේ කුමක් ද?

“භික්ෂුවෙනි, ඇසට ගිනි ඇත; ආකෘති ගිනි ඇත;
අක්ෂි වි ness ානය ගින්නෙන්; ඇසට ලැබෙන හැඟීම් ක්‍රියාත්මක වේ
ගිනි; ඕනෑම සංවේදීතාවයක්, ප්‍රසන්න, අප්‍රසන්න හෝ උදාසීන,
ආරම්භ වන්නේ ඔහු ටයිප් කරන ලද හැඟීම මත රඳා පැවතීමෙනි
දිදුළන.”
“මේවා ගිනිගෙන තිබෙන්නේ කුමක් සමඟද?”
“සමග. රාගයේ ගින්න, වෛරයේ ගින්නෙන්, මම කියමි
මෝහනයේ ගින්න; උපත, මහලු වයස, මරණය, ශෝකය, විලාපය,
දුක්ඛිත බව, ශෝකය හා බලාපොරොත්තු සුන්වීම ඔවුන් ගිනිගෙන ඇත. ”
“කන් තියෙනවා
ගිනි; ශබ්ද ගිනි ගනී; නාසය ගිනිගෙන ඇත; ගන්ධය ගිනි ගනී; එම
දිව ගිනි ඇත; රුචි අරුචිකම්; ශරීරය ගිනි ඇත; අදහස් වේ
දිදුළන; ඕනෑම සංවේදීතාවයක්, ප්‍රසන්න, අප්‍රසන්න හෝ උදාසීන,
ආරම්භ වන්නේ මනසට ලැබෙන හැඟීම මත යැපීමෙනි
ගින්නෙන්.
“මේවා ගිනිගෙන තිබෙන්නේ කුමක් සමඟද?”
“රාගයේ ගින්නෙන් මම කියමි; වෛරයේ ගින්නෙන්; ගින්නෙන්
මෝහය; උපත, මහලු වයස, මරණය, ශෝකය, විලාපය,
දුක්ඛිත බව, ශෝකය හා බලාපොරොත්තු සුන්වීම ඔවුන් ගින්නෙන් දැවී ය. ”
“වටහා ගැනීම
ඕ භික්ෂුවෙනි, උගත් හා උතුම් [පුද්ගලයා] පිළිකුලක් පිළිසිඳ ගනී.
මෙම පිළිකුල පිළිසිඳ ගැනීමේදී, ඔහු තෘෂ්ණාවෙන් and ත් වී, සහ
ආශාව නොමැති වීමෙන් ඔහු නිදහස් වන අතර, ඔහු නිදහස් වූ විට ඔහු බවට පත්වේ
ඔහු නිදහස් බව දැනගන්න. ”
බුදුරජාණන් වහන්සේ විසින් කරන ලද දේශනයකදී බුදුන් වහන්සේ මෙය පැහැදිලි කර ඇත.
“කෑදරකම (ලෝබා), සහෝදරයන්, කෝපයෙන් කෝපයෙන් (දෝස),
මායාවෙන් අන්ධ වී (මෝහා), මනස යටපත් කර, මනස වහල්භාවයෙන්,
මිනිසුන් තමන්ගේ අවාසනාව පිළිබිඹු කරයි, පිරිමින් අවාසනාව පිළිබිඹු කරයි
අනෙක් අයගෙන් පිරිමින් මානසික පීඩාවන් හා වේදනාවන් අත්විඳිති.
“නම්,
කෙසේ වෙතත්, කෑදරකම, කෝපය සහ මායාව දුරු කරනු ලැබේ
ඔවුන්ගේ අවාසනාව නිසා හෝ මානසික දුක් වේදනා හා වේදනාව මත නොවේ.
මේ අනුව, සහෝදරවරුනි, නිබ්බානා මේ ජීවිතයේ දැකිය හැකි අතර එය හුදෙක් නොවේ
අනාගතයේදී - ආරාධනා, ආකර්ශනීය, wise ානවන්ත ශ්‍රාවකයාට ප්‍රවේශ විය
හැකිය. ”- ආචාර්ය බී. ආර්. අම්බෙඩ්කාර් සිය බුද්ධා සහ ඔහුගේ ධම්ම

https://www.accesstoinsight.org/…/dhamma/sacca/sacca3/nibba…
නිවන්


බුදුරජාණන් වහන්සේගේ සියලු ඉගැන්වීම්වල අවසාන ඉලක්කය ලෙස පෙනී සිටින
අද්විතීය සහ ඒකීය ලෙස අකාර්යක්ෂම නිදහස නිබ්බානා නම් කරයි. “මෙය සාමය, මෙය
අතිවිශිෂ්ටයි - සියලු ගොතනලද නිරාකරණය, සියලු අත්පත් කර ගැනීම් අත්හැරීම,
තෘෂ්ණාව අවසන් කිරීම; විසුරුවා හැරීම; නතර කිරීම; නිවන්. ”
- AN 3.32 පැෂන් වැනි ගින්නක් නැත,
කෝපය වැනි පාඩුවක් නැත,
සමස්ථයන් මෙන් වේදනාවක් නැත,
සාමය හැර වෙනත් පහසුකමක් නැත. කුසගින්න: ප්රධානතම රෝගය.
පිරිසැකසුම්: ප්රධානතම වේදනාව.
මෙම සත්
යය දන්නා කෙනෙකුට
එය ඇත්ත වශයෙන්ම මෙන්,
බැඳීම
ප්රමුඛතම පහසුවයි. අසනීපයෙන් නිදහස් වීම: ප්රමුඛතම වාසනාව.
තෘප්තිය: ප්රමුඛතම ධනය.
විශ්වාසය: ප්රමුඛතම in ාතිත්වය.
බැඳීම: ප්රමුඛතම පහසුව.
- Dhp 202-205 නිරන්තරයෙන් දැනුවත් කිරීම් වලින් අවදි විය
hana ානාවේ අවශෝෂණය,
නොපසුබට උත්සාහය,
ඔවුන්ගේ උත්සාහයේ ස්ථිරයි:
ඔවුන් බන්ධනය ස්පර්ශ කරයි,
වෙන් නොකළ ආරක්ෂාව
වහල්භාවයෙන්.
- Dhp 23 “පොළොව, ජලය හෝ තැනක් නැති තැනක් තිබේ
ගින්න, සුළඟ; අවකාශයේ අනන්තයේ මානය හෝ නැත
වි ness ානයේ අනන්තයේ මානය හෝ මානය
සංජානනය හෝ සංජානනය නොවන මානය;
මේ ලෝකය, ඊළඟ ලෝකය, සූර්යයා හෝ සඳ නොවේ. එතන, මම
කියන්න, එන්නේ නැත, යන්නේ නැත, නොපැමිණෙයි; සමත් නොවේ
away ත් වීම හෝ පැන නැගීම: ස්ථාවරය නොමැතිව, අත්තිවාරම නොමැතිව, සහාය නොමැතිව
[මානසික වස්තුව]. මෙය ආතතියේ අවසානයයි. ”
- උඩ් 8.1 “භික්ෂූන් වහන්සේලා, නූපන් - අවිධිමත් - සාදනු නොලබන - සැකසූ. නම්
නූපන් - නුසුදුසු - සාදන ලද - සැකසූ, එහි නොතිබුණි
උපතින්ම විමුක්තිය - බවට පත්වීම - සෑදීම -
ගොතන ලද ඒවා වටහා ගනු ඇත. නමුත් හරියටම නූපන් දරුවෙකු සිටින නිසා -
unbecome - unmade - unabricated, උපතින්ම විමුක්තිය - බවට පත්වීම -
සාදන ලද - ගොතන ලද ඒවා වටහා ගනු ලැබේ. ”
- උඩ් 8.3 ජලය, පොළොව, ගින්න සහ සුළඟට අඩියක් නොමැති තැන:
එහිදී තරු බැබළෙන්නේ නැත,
සූර්යයා නොපෙනේ,
සඳ නොපෙනේ,
අන්ධකාරය හමු නොවේ.
අග්ගිස්වරයෙක් විට,
විචක්ෂණ භාවය තුළින් බ්රාහ්මණයෙක්,
ඔහු වෙනුවෙන් මෙය දැන සිටියේය
බෞද්ධ සම්ප්රදායට අනුව, නිබ්බානා සාමාන්යයෙන්
අර්ථකථනය කර ඇත්තේ “ගිනි තුනක්” හෝ “විෂ තුනක්”, පැෂන් (රාග), පිළිකුල
(ද්වේෂා) සහ නොදැනුවත්කම (මෝහා හෝ අවිදියා) වඳ වී යාමයි. මෙම ගින්න නිවා
දැමූ විට, නැවත ඉපදීමේ චක්රයෙන් (සසාරා) නිදහස් වේ.
කෙනෙකුගේ පළමු නිබ්බාන කඩාවැටීම මෙතරම් දුක් වේදනා අවසන් කරයි

එවිට භාග්යවතුන් වහන්සේ දූවිලි ස්වල්පයක් ඔත්තුව සමඟ ගන්න
ඔහුගේ නියපොතු භික්ෂූන් වහන්සේලාට කතා කොට, ‘’ භික්ෂූන් වහන්ස, ඔබ සිතන්නේ කුමක්ද? ඒ
වඩා විශාලයි: මගේ ඔත්තුව සමඟ මම දූවිලි ස්වල්පයක් ගත්තා
නියපොතුද නැත්නම් මහා පොළොවද? ”
“ස්වාමීනි, මහා පොළොව ඊට වඩා උතුම් ය. දූවිලි ස්වල්පයක්
භාග්යවතුන් වහන්සේ නියපොතු තුඩෙන් අල්ලාගෙන ඇත්තේ ඊළඟට ය
කිසිවක් නැත. එය සියයක්, දහසක්, ලක්ෂයක් නොවේ -
භාග්යවතුන් වහන්සේ මේ කුඩා දූවිලි ස්වල්පයක් ගෙන ඇත
ඔහුගේ නියපොතු - මහා පොළොව හා සසඳන විට. ”
“ඒ හා සමානව, භික්ෂූන් වහන්ස, දෘෂ්ටියෙන් පරිපූර්ණ වංශවත් අයගේ ශ්රාවකයෙකු සඳහා, [ප්රවාහයට පිවිසීමට] කඩාවැටුණු පුද්ගලයෙකුට,
මුළුමනින්ම අවසන් වී නිවා දමා ඇති දුක් වේදනා හා ආතතිය
ඊටත් වඩා විශාලයි. උපරිම වශයෙන් හතක් ඇති තත්වයේ පවතී
ඉතිරි ජීවිත කාලය කිසිවක් නැත: එය සියයෙන් එකක් නොවේ, අ
පෙර හා සසඳන විට දහස, ලක්ෂයක්
දුක් වේදනා. එය බිඳ දැමීමෙන් ලැබෙන වාසිය එයයි
භික්ෂූන් වහන්සේලාට. ලබා ගැනීමෙන් ලැබෙන වාසිය එයයි
ධම්ම ඇස. ”
- එස්එන් 13.1 නිබ්බානාව සම්පූර්ණයෙන් අවබෝධ කරගත් කෙනෙකුට කුමක් සිදුවේද?
[අග්ගිවෙස්සනා වචගොට්ටා:] “එහෙත්, මේ ආකාරයෙන් නිදහස් කරන ලද භික්ෂුව වන
මාස්ටර් ගෝතමා: ඔහු නැවත පෙනී සිටින්නේ කොතැනින්ද?” [බුදුරජාණන් වහන්සේ:]
““ නැවත මතුවන්න, ”වචා අදාළ නොවේ. , ඔහු නැවත නොපෙන්වයි. ”“ “නැවත
නොපෙන්වයි,” වචා, අදාළ නොවේ. “… අදාළ නොවේ.” “ස්වාමීන් ගෝතමා, ස්වාමීන්
වහන්සේ ගෝතාමාගෙන් විමසූ විට එය කෙසේ ද?
නැවත දිස් වේ… නැවත නොපෙනේ… දෙකම නැවත නොපෙන්වයි…
නැවත නොපෙනේ, නොපෙනේ, ඔහු පවසයි, ‘… අදාළ නොවේ’
නඩුව. මේ අවස්ථාවේදී, මාස්ටර් ගෝතමා, මම ව්යාකූල වී සිටිමි. මෙම මොහොතේ දී,
ව්යාකූලයි. ඔබේ කලින් සිට මා වෙත එන පැහැදිලිකම
සංවාදය දැන් අපැහැදිලි ය. ”“ ඇත්ත වශයෙන්ම ඔබ ව්යාකූල වී ඇත, වචා. ඇත්ත වශයෙන්ම ඔබ ව්යාකූල වී ඇත. ගැඹුරු,
වචා, මෙම සංසිද්ධිය, දැකීමට අපහසු, තේරුම් ගැනීමට අපහසු, සන්සුන්,
පිරිපහදු කළ, අනුමාන කළ හැකි සීමාවෙන් ඔබ්බට, සියුම්, අත්දැකීමට
නුවණක්කාර. වෙනත් අදහස් ඇති අය සඳහා, වෙනත් භාවිතයන්, වෙනත්
තෘප්තිය, වෙනත් අරමුණු, වෙනත් ගුරුවරුන්, දැන ගැනීම අපහසුය. බව
තත්වය අනුව, මම දැන් ඔබට ප්රශ්න කිහිපයක් ඉදිරිපත් කරමි. ඔබට පෙනෙන පරිදි පිළිතුරු දෙන්න
සුදුසු. ඔබ සිතන්නේ කුමක්ද, වචා: ඔබ ඉදිරිපිට ගින්නක් දැල්වුනේ නම්, ‘මේ
ගින්න මා ඉදිරිපිට දැවෙනවා’ කියා ඔබ දන්නවාද? මේ ගින්න දැවෙනවා
ඔබ ඉදිරිපිට, එය දැවෙන දේ මත රඳා පවතීද? ’මේ අනුව ඇසුවේ කෙසේද?
ඔබ පිළිතුරු දෙනවාද? ”“… මා ඉදිරිපිට දැවෙන මෙම ගින්න එහි පෝෂණය ලෙස තණකොළ
හා දැව මත රඳා පවතී. ” ‘මා ඉදිරිපිට දැවෙන මේ ගින්න නිවී ගොස් තිබේද?’
‘”ඔව් …” “යමෙක් ඔබෙන් ඇසුවොත්,’ මේ ගින්න නිවී ගොස් ඇත
ඔබ ඉදිරිපිට, එය මෙතැන් සිට කුමන දිශාවට ගොස් තිබේද? නැගෙනහිර? බටහිර?
උතුරු? නැත්නම් දකුණද? ’මේ අනුව ඇසුවේ, ඔබ පිළිතුරු දෙන්නේ කෙසේද?” “එය අදාළ නොවේ, මාස්ටර් ගෝටාමා. ඕනෑම ගිනි දැවීමක් a මත රඳා පවතී
තණකොළ හා දැව පෝෂණය කිරීම, පෝෂණයෙන් තොර වීම - පරිභෝජනය කිරීමෙන්
එම පෝෂණය සහ වෙනත් කිසිවක් ලබා නොදීම - සරලව වර්ගීකරණය කර ඇත
“පිටත” (අසීමිත) ලෙස. ”“ එසේ වුවද, වචා, යමෙක් විස්තර කරන ඕනෑම භෞතික ආකාරයකි
තථාගතයන් වහන්සේ ඔහුව විස්තර කරනු ඇත: තථාගතයන් වහන්සේ එහි අතහැර දමා ඇති බව
විනාශ කරන ලද, තල් ගස් කඳක් මෙන් සාදන ලද, කොන්දේසි වලින් අහිමි විය
සංවර්ධනය, අනාගතයේදී පැන නගින්නේ නැත. නිදහස්
ආකෘති වර්ගීකරණය, වචා, තථාගත ගැඹුරු, අසීමිත, දැඩි ය
මුහුද වගේ. ‘නැවත දිස්වේ’ අදාළ නොවේ. ‘නැවත නොපෙනේ’
අදාළ නොවේ. ‘දෙකම නැවත නොපෙන්වයි’ අදාළ නොවේ.
‘නැවත නොපෙනේ, නැවත නොපෙනේ’ යන්න අදාළ නොවේ. “ඕනෑම හැඟීමක්… ඕනෑම සංජානනයක්… ඕනෑම මානසික ප්රබන්ධයක්…” තථාගතයන් වහන්සේ විස්තර කරන ඕනෑම වි ness ානයක්
ඔහුව විස්තර කරන්න: තථාගතයන් වහන්සේ අතහැර දමා ඇති බවත්, එහි මූල විනාශ වී ඇති බවත්
තල් කඳක් මෙන්, සංවර්ධනයේ කොන්දේසි අහිමි නොවී
අනාගතයේදී පැන නගින. වර්ගීකරණයෙන් නිදහස්
වි ness ානය, වචා, තථාගත ගැඹුරු, අසීමිත, තේරුම් ගැනීමට අපහසු,
මුහුද වගේ. ”- එම්එන් 72
අරහන්ට්වරුන්ගේ ජයග්රාහී හ cry “උපත අවසන්, ශුද්ධ ජීවිතය සම්පූර්ණ කිරීම, කළ යුතු කාර්යය. මේ ලෝකයට තවත් දෙයක් නැත. ”
- එස්එන් 22.59 සංසාරයේ අවසානය

සමහරු මිනිස් ගර්භාෂයේ උපත ලබති,
අපායේ අපරාධකරුවන්,
හොඳ මාවතේ යන අය යන්න
ස්වර්ගයට,
අපජලය නොමැති අය:
මුළුමනින්ම අසීමිතයි.
- Dhp 126
නිබ්බාන යනු බුද්ධාගමේ සදාකාලික අධ්
යාත්මික ඉලක්කය වන අතර එය සොටෙරියොලොග් සලකුණු කරයි
නිබ්බාන බුද්ධාගමේ අනත්ත (ස්වයං නොවන) සහ සන්යාටා (හිස්බව) යන රාජ්යයන්
හා සමාන යැයි සැලකේ. කාලයාගේ ඇවෑමෙන් බෞද්ධ ධර්මය වර්ධනය වීමත් සමඟ වෙනත්
අර්ථකථන ලබා දෙන ලදි, එනම් රෙදි විවීම (වන) නොමැති වීම මනසෙහි ක්රියාකාරිත්වය, ආශාව තුරන් කිරීම සහ වනාන්තරයෙන් පැන යාම, cq. ස්කන්ධ පහ හෝ සමස්ථ.

බෞද්ධ ශාස්ත්රීය සම්ප්රදාය
මගින් නිබ්බානා වර්ග දෙකක් හඳුනා ගනී: සොපාධිෂේසා-නිබ්බානා (ඉතිරි කොටස
සහිත නිබ්බාන), සහ පරිනිබ්බාන හෝ අනුපධිෂේසා-නිබ්බාන (ඉතිරිව නැති නිබ්බාන,
හෝ අවසාන නිවන්). බුද්ධාගමේ නිර්මාතෘ බුදුන් මේ දෙකටම ළඟා වී ඇතැයි
විශ්වාස කෙරේ. ජනපදය.

නිබ්බාන නොහොත් නැවත ඉපදීමේ චක්ර වලින් මිදීම ථේරවාද සම්ප්රදායේ ඉහළම අරමුණයි. මහායාන සම්ප්රදායට
අනුව, ඉහළම ඉලක්කය වන්නේ බුද්ධත්වයයි, එහි නිබ්බානාහි වාසය නොකරයි. බෞද්ධ
මාර්ගය ඉගැන්වීමෙන් බුදුරජාණන් වහන්සේ සසරා වලින් මිනිසුන් නිදහස් කර
ගැනීමට උපකාරී වේ. බුදුන් වහන්සේට හෝ නිවන් ලබා ගන්නා මිනිසුන්ට නැවත
ඉපදීමක් නැත. එහෙත් ඔහුගේ ඉගැන්වීම් නිබ්බාන ලබා ගැනීම සඳහා මග පෙන්වීමක්
ලෙස යම් කාලයක් ලෝකයේ පවතී.

නිබ්බානාගේ පරිවර්තන

සම්භාව්ය ඉංග්රීසි, රෝම පුපුරවා හැරීම, නිවා දැමීම, විමුක්තිය, සදාකාලික ප්රීතිය
සම්භාව්ය පාලි, නිබ්බානා (निब्बान)
සම්භාව්ය සංස්කෘත ir ir නිර්වා (निर्वाण) සම්භාව්ය බෙංගාලි- ক্লাসিক্যাল বাংলা,
සම්භාව්ය මියන්මාරය (බුරුමය) - සම්භාව්ය မြန်မာ (), နိဗ္ဗာန် (IPA: [neɪʔbàɴ])
සම්භාව්ය චීන - 古典 中文 (简体,
(පින්යින්: නිස්පන්)
සම්භාව්ය ජපන්- 古典 的 な イ タ ア, 涅槃 (රමාජි: නෙහාන්)
සම්භාව්ය ඛමර්- ខ្មែរ, UN (UNGEGN: නිප්පියන්) සම්භාව්ය කොරියානු- 고전, 열반 (RR: යෙෝල්බන්) සම්භාව්ය මොන් နဳ ဗာန် ([නප්පන්])
සම්භාව්ය මොන්ගෝලියානු γasalang-aca nögcigsen
සම්භාව්ය ෂාන් ၼိၵ်ႈ ပၢၼ်ႇ ([nik3paan2])
සම්භාව්ය සිංහල- සාගලාල්, සාවාල් (නිවානා) සම්භාව්ය ටිබෙට් མྱ་ངན་ ལས་ འདས་ (mya ngan las ‘das pa) සම්භාව්ය තායි- ภาษา คลาส สิ ก, นิพพาน (RTGS: nipphan)
සම්භාව්ය වියට්නාම-ටියැන්ග් වීට් සී අයිඑන්, නියට් බන්

“භාවනාවෙන් ඔබ ලබාගත්තේ කුමක්ද?
ඔහු පිළිතුරු දුන්නේ “කිසිවක් නැත!”
“කෙසේ වෙතත්, බුදුරජාණන් වහන්සේ මට අහිමි වූ දේ ඔබට කියන්නම්.
කෝපය, කාංසාව, මානසික අවපීඩනය, අනාරක්ෂිත බව, මහලු විය හා මරණයට බිය ”
අපි යහපත කරමු. මනස පවිත්
ර කරන්න - ‘ධර්මයේ ත්යාගය අනෙක් සියලුම ත්යාගයන්ට වඩා විශිෂ්ටයි - සබ්බා දනම් ධර්මය
danam jinati ’
668, 5 ඒ ප්රධාන පාර, 8 වන හරස්, එච්ඒඑල් 3 වන අදියර, බැංගලෝර්-
මගධි කර්ණාටක ප්රාන්තය - ප්රබුද්ධ භාරත්
ඔස්සේ
http://sarvajan.ambedkar.org
ලකුණු
විශ්ලේෂණ තීක්ෂ්ණ බුද්ධිය - නොමිලේ මාර්ගගත ටිපිකාකා නීති පර්යේෂණ හා පුහුණුවීම් විශ්ව විද්‍යාලය 111 ක් තුළ භාෂා


සර්වාජන් හිතායා සර්වාජන් සුඛයා සඳහා සියලු ආදිවාසී පිබිදුණු සමාජවල
(VoAAAS) හ o, එනම් සියලු සමාජවල සුභසාධනය, සතුට සහ සාමය සහ අවසාන ඉලක්කය
ලෙස සදාකාලික සාමය ළඟා කර ගැනීම සඳහා

ප්‍රධාන යතුර අල්ලා ගැනීම

“ඔබේ ප්‍රගතියේ සහ ආත්ම ගෞරවයේ සියලු දොරටු විවෘත කළ හැකි ප්‍රධාන යතුර දේශපාලන බලයයි” යනුවෙන් බබාසාහිබ් ආචාර්ය බී. ආර්.


රවුඩි / රක්සා ස්වයාම් සෙවාක්ස් (ආර්එස්එස්) හි විදේශිකයන්ට මෙය මනූස්මිති
මනුවාඩ් හින්දුත්ව දේශයක් ලෙස හැඳින්විය හැකි නම්, සියලු ආදිවාසී සමිතිවල
ප්‍රයෝජනය සඳහා මෙම ඉඩම ප්‍රබුද්ද භාරත් ලෙස ප්‍රකාශ කළ නොහැක්කේ ඇයි?
අප බෞද්ධයන් වූවාක් මෙන් බෞද්ධයන් වන අතර දිගටම බෞද්ධයන් වේ.


99.9% සියළුම ආදිවාසී පිබිදුණු සමාජයන් විශ්ව වැඩිහිටි ඡන්ද බලය, නිදහස,
සමානාත්මතාවය, සුභසාධනය සඳහා සහෝදරත්වය, සතුට, සාමය අපගේ අරුම පුදුම නූතන
ආණ්ඩුක්‍රම ව්‍යවස්ථාව තුළ සුරැකීමට සහ සදාකාලික සැප සම්පත් ලබා ගැනීම සඳහා
ඡන්ද පත්‍රිකා සමඟ ප්‍රබුද් භාරත් වෙතින් ඉවත්වීමට චිට්පවන්
බ්‍රාහ්මණවරුන්ට බල කරනු ඇත. අවසාන ඉලක්කය ලෙස.

වේදනාව තෑග්ගකි

එය වළක්වා ගැනීම වෙනුවට,
එය වැලඳ ගැනීමට ඉගෙන ගන්න.
වේදනාවකින් තොරව,
වර්ධනයක් නැත

දෙසැම්බර් 25 - මනුස්මිති දහාන් දීවාස් - නපුරට එරෙහිව යහපතෙහි සැබෑ ජයග්‍රහණය


SC / ST / OBC / ආගමික සුළුතර / චිත්පවන් නොවන බ්‍රාහ්මණයන් ඇතුළු සියලුම
ආදිවාසී පිබිදුණු සමාජවල මුළු ලෝකයටම එය “මනු ස්මෘති දහාන් ඩින්” ලෙස
වැදගත් දිනයක් වන අතර 1927 දී මනුෂ්මෘති ප්‍රසිද්ධියේ පුළුස්සා දමනු ලැබීය.
මහාද් සත්‍යග්‍රහයේ “මහා සං Sang ර්ෂ” සමයේදී ආචාර්ය අම්බෙඩ්කර් විසින්
රචිත අතර, සියලු ආදිවාසී පිබිදුණු සමාජවල වැදගත් සන්ධිස්ථානයක් වන්නේ SC /
ST / OBC / ආගමික සුළුතර / චිට්පවන් නොවන බ්‍රාහ්මණවරුන් චිත්පවන්
බ්‍රාහ්මණවාදයට එරෙහි අරගලයයි. රවුඩි / රක්‍ෂාසා ස්වෙම් සෙවක්ස්
(ආර්එස්එස්) හි බෙනේ ඊස්රායෙල් චිට්පවන් බ්‍රාහ්මණවරුන්ගේ සියලු විදේශිකයන්
ප්‍රබුද් භාරත් වෙතින් ඉවත්ව යන තෙක් අපි සියලු දෙනා මේ දිනය ආඩම්බරයෙන්
සිහිපත් කරමු.
ස්වේච්ඡා සේවකයන්ට අයිතම පහක භාරයක් ගැනීමට සිදු විය:
1. උපත මත පදනම්ව චතුර්වර්ණ ගැන මම විශ්වාස නොකරමි.
2. මම කුල භේද විශ්වාස නොකරමි.
3. නොපැහැදිලි බව යනු හින්දුත්වය පිළිබඳ පිළිකුලක් බව මම විශ්වාස කරමි. එය සම්පූර්ණයෙන්ම විනාශ කිරීමට මම අවංකවම උත්සාහ කරමි.
4. අසමානතාවයක් නොමැති බව සලකන විට, අවම වශයෙන් සියලුම හින්දු භක්තිකයන්
අතර මම ආහාර පාන පිළිබඳ කිසිදු සීමාවක් අනුගමනය නොකරමි. 5. දේවමාළිගාව, ජල
මූලාශ්‍ර, පාසල් සහ වෙනත් පහසුකම් වලදී ද්‍රෝහීන්ට සමාන අයිතිවාසිකම් තිබිය
යුතු යැයි මම විශ්වාස කරමි.
එබැවින්
1. “මනුස්මෘති චි දහාන් භූමි”, එනම් මනුස්මෘති සඳහා ආදාහනාගාරය. 2. නොපැහැදිලි බව විනාශ කරන්න සහ
3. චිට්පවන් බ්‍රාහ්මණවාදය භූමදාන කරන්න.

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රඟපෑමට රෝදපුටුවෙන් ගිය ජයලත් මනෝරත්න
ආචාර්ය ජයලත් මනෝරත්න අද සිංහල වේදිකාවේ සිටින විශිෂ්ටතම චරිතාංග නළුවාය
යන්න විවාදයෙන් තොර පිළිගැනීමකි. තාත්වික, ශෛලිගත මෙන්ම වෙනත් ඕනෑම නාට්‍ය
සම්ප්‍රදායක් යටතේ වුව ඒ ඒ රිතීන්ගේ රිද්ම රටා හඳුනාගෙන ඊට ගැළපෙන අයුරින්
රංගනය පවත්වාගෙන යෑම ඔහුගේ සුවිශේෂ දක්ෂතාවයයි. වේදිකාව මත ස්වතන්ත්‍ර
නාට්‍ය රචකයකු, නිෂ්පාදකවරයකු වශයෙන් ද මනෝරත්නගේ කාර්යසාධනය උත්කෘෂ්ටය.


මනෝරත්න ඉපදී හැදී වැඩුණු සමාජ හා සංස්කෘතික පසුබිම නාට්‍ය කලාවට අනුබල
දෙන්නක් වූයේය. නුවරඑළිය දිස්ත්‍රික්කය්ට අයත් දෙහිපේ ග්‍රාමය සොකරි නාටක,
සඳකිඳුරු නැටුම්වලට ප්‍රකට ප්‍රදේශයකි.

මනෝරත්න නාට්‍ය කලාවට
අවතීර්ණ වන්නේ පාසල් නාට්‍ය නළුවකු ලෙසිනි. 1966 වසරේ සමස්ත ලංකා අන්තර්
පාඨශාලීය නාට්‍ය තරගයට පොරමඬුල්ල මධ්‍ය මහා විද්‍යාලයෙන් ඉදිරිපත් කෙරුණු
‘අස්පගුඩුං’ (නිෂ්පාදනය සුනිල් ශ්‍රියානන්ද) මනෝ රඟපාන අතර තරඟයේදී ඔහු
හොඳම රංගන කුසලතා සම්මානය හිමිකර ගත්තේය.

මනෝරත්න පේරාදෙණි විශ්ව
විද්‍යාලයට ඇතුළුවීම ඔහුගේ නාට්‍ය හා රංග කලා ජීවිතයට විශාල පිටිවහලක්
වූයේය. මහාචාර්ය එදිරිවීර සරච්චන්ද්‍ර හඳුනාගන්ට ලැබීම ඔහුගේ නාට්‍යවලට
දායක වන්ට ලැබීම පරම භාග්‍යයක් වූයේය. මුලින්ම ‘මනමේ, ‘සිංහබාහු’ වැනි
නාටකවල සුළු චරිත රඟපෑ මනෝ ‘පෙමතො ජායති සොකො’ නාට්‍යයේ ප්‍රධාන චරිතය
(උද්දාල බමුණා) නිරූපණය කළේය.

නුවරඑළිය කච්චේරියට රැකියාවක් ලැබ එහි
යන මනෝරත්න ඒ අවදියේදී මහාචාර්ය සරච්චන්ද්‍රගේ ‘රත්තරන්’ සහ ‘එලොව ගිහිං
මෙලොව ආවා’ යන නාට්‍ය (සරච්චන්ද්‍රයන්ගේ අවසර පිට) පුනර් නිෂ්පාදනය කර ඇත.


ශ්‍රී ලංකාවේ සිටි විශිෂ්ටතම නාට්‍යකරුවන් පස්දෙනාගේම නාට්‍යවල හෙතෙම රඟපා
ඇත. එය කෙනෙකු ලබන විරල ජයග්‍රහණයකි. මහාචාර්ය සරච්චන්ද්‍ර, සුගතපාල ද
සිල්වා, දයානන්ද ගුණවර්ධන, ගුණසේන ගලප්්පත්ති (මහහෙනේ රීරි යකා නට්‍යයේ)
හෙන්රි ජයසේන එම නාට්‍යකරුවන් පස්දෙනාය.

ඒ හැරුණු කොට ‘වෙස්සන්තර’
‘නෝදර නෝල’, ‘සොක්‍රටීස්’, ‘රයිනෝසිරස්’, ‘රතු හැට්ටකාරී’, ‘නරියා සහ
කේජු’, ‘ද්විත්ව‘ වැනි නාට්‍යවල ද මනෝ කල රංගනය අද්විතීයය. මෙවන් එකිනෙකට
වෙනස් චරිත රඟපෑ නළුවකු සිංහල වේදිකවේ තවත් දැකිය හැකිද?

මහගිරි දඹ
(1980) මනෝරත්න රචනා කොට නිෂ්පාදනය කළ ප්‍රථම නාට්‍යය වෙයි. ගැමි පහළ මැද
පන්තික නාට්‍යකරුවකුගේ ජීවිතයේ නොයෙක් හැල හැප්පීම් මෙයින් ඉදිරිපත් කෙරේ.
මෙය පසු කාලෙක මනෝරත්න වර්ධනය කරගන්නා දේශීය කලාකරුවාගේ ශෝචනීය ඉරණම විදහා
දැක්වෙන නාට්‍ය මාලාවක පළමුවැන්න ලෙස හැඳින්විය හැකිය.

‘පුත්‍ර
සමාගම’ (1985) මනෝරත්නගේ එකම පරිවර්තන නාට්‍යයයි. මෙහි පරිවර්තනය ප්‍රසන්න
විතානගේ ගෙනි. කලක් මනෝ හා ප්‍රසන්න මහවැලි අධිකාරියේ සේවය කළහ. දෙදෙනාගේ
මිත්‍රත්වය මේ නිර්මාණාත්මක කාර්යයට උපස්තම්භක වී යැයි සිතමි.


‘පුත්‍ර සමාගම‘ සෝවියට් නාට්‍ය රචක ඇලෙක්සැන්ඩර් වැම්පිලෝව්ගේ ‘ද එල්ඩර්
සන්’ නමැති නාට්‍යයේ පරිවර්තනයකි. මෙහි එන සරාෆ්නොව් ද එක්තරා ප්‍රමාණයකට
කලාකාරයෙකි. ‘සියලු මිනිස්සු සහෝදරයෝ’ යන ආකල්පය ප්‍රකට කරන ‘පුත්‍ර සමාගම‘
සමාජවාදී සමාජයක වුවත් සාක්ෂාත් කරගත යුතු යථාර්ථයක් පෙන්වා දෙයි.


‘තලමල පිපීලා’ (1988) රංබරණා ගුරුන්නාන්සේ නියෝජනය කරන වැඩවසම් කලාව බිඳ
වැටී නූතන ධනේශ්වර කලාව නැඟී සිටින ආකරය විශද කරයි. උඩරට විහාර ගමක් මෙයට
පසුබිම් වෙයි. උඩරැටියකු බැවින් මනෝරත්නට මේ අරබයා නොයෙක් අත්දැකීම්
තිබිණි. මේ සංස්කෘතික විපරිණාමයත් සමඟම සම්මත පවුල් සංස්ථා බිඳ වැටීම්,
සාරධර්ම විනාශවීම්, සම්ප්‍රදාය හා නවීනත්වය අතර ගැටුම් ඇතිවීම නොවැළැක්විය
හැක්කකි. එයද මෙහිලා නිරූපිතය.

‘තලමල’ නාට්‍යය අලළා හොඳම විග්‍රහය
කළේ තවත් උඩරැටියකු වන ආචාර්ය ධර්මසේන පතිරාජය. එය මෙම නාට්‍යයේ සාරාර්ථය
අපට විචක්ෂණ ලෙස පහදා දෙන මතවාදී දැක්මකි.

‘අන්දරේලා’ (1993) කාලකරුවන්ගේ ජීවිතවල තවත් පැතිකඩක් අනාවරණය කරන්නකි. ඉතාම උත්ප්‍රාසවත් දෙබස් මෙහි අඩංගුය.ඊට එක් උදාහරණයකි මේ.

රජතුමා- ‘උඹ කවටයෙක් නෙවි අන්දරේ මට උඹ රජෙක්’

අන්දර් ‘ඔබ වහන්සේ රජෙක් නෙවි, නියම කවටයෙක්’

වර්තමාන සමාජයේ ද රජවරුන් පිනවා බඩ වඩා ගන්න අන්දරේලා සිටින බව මේ නාට්‍යයෙන් මනෝ ගම්‍ය කරවයි.


‘අන්දරේලා’ මනෝගේ ප්‍රථම වාර්තා රංගනයයි. මෙය කලකට ඉහත දයානන්ද ගුණවර්ධන
විසින් මෙරටට හඳුන්වා දෙන ලද නාටය සංකල්පයකි. දයානන්දගේ නාට්‍යවල රඟපෑමෙන්
ලත් අත්දැකීම් මතින් මේ නාට්‍ය සංකල්පය හඳුනා ගත්තේය.

අත්‍යවශයෙන්ම
ගැමි රඟමඬලක ආකෘතිය ඉල්ලා සිටි මෙම නාට්‍යයේ පෙළ විසින් ගම්බද තොවිල්පලක,
ශාන්ති කර්මයක, ගැමි නාටකයක, කමතක, විහාර මළුවක හෝ හෙල්මැලි ලියැදි සහිත
කුඹුරු පාමුලක ඉදිවිය හැකි නාට්‍ය රීතියක් මතුකර දී ඇති බව මනෝරත්න කියයි.


‘ගුරු තරුව‘ (1996) අරමුණු දෙකක් පෙරදැරි කරගෙන විරචිත නාට්‍යයකි.
පළමුවැන්න පාසල් පන්ති කාමරයෙන් අනුක්‍රමයෙන් ඈත් වී යන සාහිත්‍ය
ගුරුවරයාගේ කතාව ඉදිරිපත් කිරීමයි. දෙවැන්න පැරණි සිගාල සම්භාව්‍ය පද්‍යයේ
එන ගීකාව්‍ය සිවුපද සිලෝ යන ආදිය ගායන ආකාරයෙන් ප්‍රසංග කොට සෞන්දර්යාත්මක
සාහිත්‍ය ප්‍රවාහයක් කෙරෙහි රසික සිත පුබුදුවාලීමය.
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