Discovery of Metteyya the Awakened One with Awareness Universe(FOAINDMAOAU)
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 116 CLASSICAL LANGUAGES in BUDDHA'S own Words through http://sarvajan.ambedkar.orgat 668, 5A main Road, 8th Cross, HAL 3rd Stage, Punya Bhumi Bengaluru- Magadhi Karnataka State -PRABUDDHA BHARAT
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107) Classical Welsh-Cymraeg Clasurol,108) Classical Xhosa-IsiXhosa zesiXhosa,109) Classical Yiddish- קלאסישע ייִדיש 110) Classical Yoruba-Yoruba Yoruba,111) Classical Zulu-I-Classical Zulu
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 7:21 pm
107) Classical Welsh-Cymraeg Clasurol,

https://www.youtube.com/watch…
The Long Discourses: Sutta 23 - Pāyāsi Sutta: Debate With A Skeptic
107) Clasurol Cymraeg-Cymraeg Clasurol

http://www.buddha-vacana.org/sutta/digha.html

Sutta Piṭaka- Dīgha Nikāya - Y disgyrsiau hir -
[dīgha: hir]


Mae’r Dīgha Nikāya yn casglu 34 o’r disgyrsiau hiraf a roddwyd yn ôl
pob tebyg gan y Bwdha.Mahāparinibbāna Sutta (DN 16) {dyfyniadau} - air
wrth air. Mae’r sutta hwn yn casglu amryw o gyfarwyddiadau a roddodd y
Bwdha er mwyn ei ddilynwyr ar ôl iddo farw, sy’n gwneud iddo fod set
bwysig iawn o gyfarwyddiadau i ni y dyddiau hyn.

(Drych y Dhamma)


Byddaf yn esbonio’r ddisgwrs ar y Dhamma a elwir Dhammādāsa, y gall yr
ariyasāvaka, os yw’n dymuno hynny, ddatgan ohono’i hun: ‘I mi, nid oes
mwy o niraya, dim mwy o tiracchāna-yoni, dim mwy o pettivisaya, na mwy o
anhapusrwydd, anffawd, trallod, sotāpanna ydw i, yn ôl natur, yn rhydd o
wladwriaethau trallod, yn sicr o fod i fod i sambodhi.

A beth,
andananda, yw’r disgwrs hwnnw ar y Dhamma a elwir Dhammādāsa, y gall yr
ariyasāvaka, os yw’n dymuno hynny, ddatgan ohono’i hun: ‘I mi, nid oes
mwy o niraya, dim mwy o tiracchāna-yoni, dim mwy pettivisaya, dim mwy o
anhapusrwydd, anffawd, trallod, sotāpanna ydw i, yn ôl natur yn rhydd o
wladwriaethau trallod, yn sicr o fod i fod i sambodhi?

Yma, mae Ānanda, ariyasāvaka wedi’i gynysgaeddu â Buddhe aveccappasāda:

Mae ganddo Dhamme aveccappasāda:

Mae ganddo Saṅghe aveccappasāda:

Mae ganddo sīla sy’n gytûn â’r ariyas,


Dyma, Ānanda, yw’r ddisgwrs ar y Dhamma a elwir Dhammādāsa, y gall yr
ariyasāvaka, os yw’n dymuno hynny, ddatgan ohono’i hun: ‘I mi, nid oes
mwy o niraya, dim mwy o tiracchāna-yoni, dim mwy o pettivisaya , dim mwy
o gyflwr o anhapusrwydd, o anffawd, o drallod, sotāpanna ydw i, yn ôl
natur yn rhydd o wladwriaethau trallod, yn sicr o fod i fod i sambodhi.

Sato ddylech chi aros, bhikkhus, a sampajānas. Dyma ein cyflwyniad i chi.

A sut, bhikkhus, mae sato bhikkhu? Yma, bhikkhus, a bhikkhu

Felly, bhikkhus, yn sato bhikkhu. A sut, bhikkhus, mae bhikkhu sampajāna? Yma, bhikkhus,

Felly, bhikkhus, yn bhikkhu sampajāna. Sato ddylech chi aros, bhikkhus, a sampajānas. Dyma ein cyflwyniad i chi.


- Ananda, mae’r coed dau wely sala yn eu blodau llawn, er nad yw’n
dymor blodeuo. Ac mae’r blodau’n bwrw glaw ar gorff y Tathagata ac yn
gollwng a gwasgaru ac yn cael eu gwasgaru arno wrth addoli’r Tathagata.
Ac mae blodau cwrel nefol a phowdr sandalwood nefol o’r awyr yn glawio i
lawr ar gorff y Tathagata, ac yn gollwng ac yn gwasgaru ac yn cael eu
gwasgaru arno wrth addoli’r Tathagata. Ac mae sŵn lleisiau nefol ac
offerynnau nefol yn gwneud cerddoriaeth yn yr awyr allan o barch i’r
Tathagata.

Nid trwy hyn, Ānanda, y mae’r Tathāgata yn cael ei
barchu, ei barchu, ei barchu, gwrogaeth â thâl a’i anrhydeddu. Ond, mae
Ananda, unrhyw bhikkhu neu bhikkhuni, lleygwr neu fenyw layw, sy’n
weddill dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, yn byw yn unol
â’r Dhamma, bod rhywun yn parchu, parchu, parchu, talu gwrogaeth, ac
anrhydeddu’r Tathāgata gyda’r gwrogaeth fwyaf rhagorol. Felly, Ānanda,
dylech hyfforddi’ch hun felly: ‘Byddwn yn parhau i fod yn
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, yn byw yn unol â’r
Dhamma’.

- ‘I rai ohonoch chi, Ānanda, gall ddigwydd felly:’ Mae
geiriau’r Athro wedi dod i ben, nid oes Athro mwyach ‘. Ond ni ddylid
ystyried hyn, Ānanda. Dyna, Ānanda, yr wyf wedi’i ddysgu a’i wneud yn
hysbys ichi fel y Dhamma a’r Vinaya, fydd eich Athro ar ôl imi farw.
buddha-vacana.org
Digha Nikaya

108) Classical Xhosa-IsiXhosa zesiXhosa,

https://www.youtube.com/watch…
The Long Discourses: Sutta 24 - Pātika Sutta: The Charlatan
I-108) I-Classical isiXhosa-IsiXhosa StudioXhosa

http://www.buddha-vacana.org/sutta/digha.html

Sutta Piṭaka- Dīgha Nikāya - Iintetho ezinde -
[dīgha: ixesha elide]


I-Dīgha Nikāya iqokelela i-34 yeentetho ezinde ezithiwa zinikezwe
nguBuddha.Mahāparinibbāna Sutta (DN 16) {izicatshulwa] -lizwi
ngelizwiLolu sutta luqokelela imiyalelo eyahlukeneyo eyanikwa nguBuddha
ngenxa yabalandeli bakhe emva kokuba efile, eyenza ukuba ibe iseti
ebaluleke kakhulu yemiyalelo yale mihla.

(Isipili seDhamma)


Ndiya kucacisa intetho kwi-Dhamma ebizwa ngokuba yi-Dhammādāsa, enayo
i-ariyasāvaka, ukuba inqwenela njalo, inokuzixela yona: ‘Kum, akusekho
niraya, akusekho tiracchāna-yoni, akusekho pettivisaya, hayi Imeko
engakumbi yokungonwabi, intlekele, usizi, ndiyinto-sotāpanna,
ngokwemvelo engenasimo sosizi, esithile sokumiselwa sambodhi.


Kwaye yintoni, i-Ānanda, yile ntetho kwi-Dhamma ebizwa ngokuba
yi-Dhammādāsa, ene-ariyasāvaka, ukuba unqwenela njalo, angazixela
ngokwakhe: ‘Kum, akusekho niraya, akusekho tiracchāna-yoni, akusekho
pettivisaya, akusekho imeko yokungonwabi, yentlekele, yokubandezeleka,
ndingumntu sotāpanna, ngendalo engenazihibe zokuxakaniseka, ezithile
zokumiselwa sambodhi?

Apha, u-andananda, i-ariyasāvaka iphekwe ngeBuddhe aveccappasāda:

Unikwe i-Dhamme aveccappasāda:

Uphethwe nguSaṅghe aveccappasāda:

Unikwe s ala evumayo kwi-ariyas,


Le, i-andananda, yintetho kwi-Dhamma ebizwa ngokuba yi-Dhammādāsa,
ene-ariyasāvaka, ukuba inqwenela njalo, ingazixela ngaye: ‘Kum, akusekho
niraya, akusekho tiracchāna-yoni, akusekho pettivisaya , Azisekho imeko
yokungonwabi, yentlekele, yokubandezeleka, ndingumntu sotāpanna,
ngokwemvelo engenasimo sosizi, esithile sokumiselwa sambodhi.

I-Sato kufuneka uhlale, bhikkhus, kunye ne-sampajānas. Oku kukwenzeka kwethu kuwe.

Kwaye, bhikkhus, njani i-bhikkhu sato? Apha, bhikkhus, a bhikkhu

Ke, i-bhikkhus, yi-bhikkhu sato. Kwaye kanjani, bhikkhus, yi-bhikkhu sampajāna? Apha, bhikkhus,

Ke, i-bhikkhus, yi-bhikkhu sampajāna. I-Sato kufuneka uhlale, bhikkhus, kunye ne-sampajānas. Oku kukwenzeka kwethu kuwe.


-An Ananda, amasetyana emithi ayintyatyambo apheleleyo, nangona
ingelilo ixesha lokudubula. Iintyatyambo ziya kunetha phezu komzimba
weTathagata kwaye zihle zize zichithakale, kwaye zisasazwa kuwo xa
zinqula iTathagata. Iintyatyambo zekorale zesibhakabhaka kunye
ne-sandalwood powder esemazulwini yemvula yehla phezu komzimba
weTathagata, kwaye ziyehla kwaye zisasazeka kwaye ziyahanjiswa phezu
kwayo ekunquleni iTathagata. Kwaye isandi sezwi lasezulwini kunye
nezixhobo zasezulwini zenza umculo emoyeni ngenxa yokuhlonela
iTathagata.

Asiyiyo le nto, Ānanda, ukuba i-Tathāgata
iyahlonitshwa, ihlonitshwa, yahlonitshwa, yahlawulwa imbeko kwaye
yazukiswa. Kodwa, u-Ananda, nayiphi na ibhikkhu okanye i-bhikkhuni,
i-layman okanye i-layman, eselem Olona tumko lubalaseleyo. Ke ngoko,
Ānanda, kufuneka uqeqeshe ngale ndlela: ‘

- ‘Kwabanye bakho,
Ānanda, kungenzeka ngolu hlobo:’ Amagama kaMfundisi aphelile, akusekho
Mfundisi ‘. Kodwa oku, Ānanda, akufuneki, kuthathelwe ingqalelo. Ukuba,
u-Ānanda, endimfundise ndikwazisa njengo-Dhamma kunye neVinaya, iya kuba
nguTitshala wakho emveni kokumka kwam.
buddha-vacana.org
Digha Nikaya


109) Classical Yiddish- קלאסישע ייִדיש

https://www.youtube.com/watch…
The Long Discourses: Sutta 25 - Udumbarika Sihanāda Sutta: Lion’s Roar To The Udumbarikans
109) קלאסישע יידיש- קלאסישע ייִדיש

http://www.buddha-vacana.org/sutta/digha.html

Sutta Piṭaka- דיגה ניקאַיאַ - די לאַנג דיסקאָרסיז -
[שפּראַך: לאַנג]


די דיגהאַ ניקאַיאַ זאַמלט 34 פון די לאָנגעסט דיסקאָורסעס סאַפּאָוזאַדלי
געגעבן דורך די בודאַ. מאַה ā פּאַריניב ā נאַ סוטאַ (דן 16) {עקסערפּץ} -
וואָרט דורך וואָרט. דעם סוטטאַ זאמלט פאַרשידן ינסטראַקשאַנז דער בודאַ
האט געגעבן פֿאַר די צוליב פון זיין אנהענגערס נאָך זיין גייט פארביי. אַ
זייער וויכטיק גאַנג פון ינסטראַקשאַנז פֿאַר אונדז נאַואַדייז.

(דער שפּיגל פון דער דהמאַ)


איך וועל דערקלערן דעם דיסקאָרס אויף די דהאַממאַ, וואָס איז גערופֿן
דהאַממאַדאַ, באזעסענע פון ​​וואָס דער אַריייאַסוואַקאַ, אויב ער אַזוי
וויל, קענען דערקלערן זיך: ‘פֿאַר מיר, עס איז ניט מער נירייאַ, ניט מער
טיראַקטשאַנאַ-יוני, ניט מער פּעטטיוויסייַאַ, ניט מער שטאַט פון
ומגליקלעך, פון ומגליק, פון צאָרעס, איך בין אַ סאָט ā פּאַננאַ, פֿון
נאַטור פריי פון שטאַטן פון צאָרעס, זיכער פון באַשערט צו Sambodhi.


און וואָס איז די דיסקאָרס וועגן די דהאַממאַ, וואָס איז גערופֿן
Dhammādāsa, באזעסענע, וואָס ערייאַס ā וואַקאַ, אויב ער אַזוי וויל, קענען
דערקלערן זיך: ‘פֿאַר מיר, עס איז ניט מער נירייאַ, ניט מער
טיראַקטשאַנאַ-יאָני, ניט מער פּעטטיוויסייַאַ, ניט מער שטאַט פון
ומגליקלעך, פון ומגליק, פון צאָרעס, איך בין אַ סאָט ā פּאַננאַ, פֿון
נאַטור פריי פון שטאַטן פון צאָרעס, זיכער פון באַשערט צו סאַמבאָדי?

דאָ, אַנאַנדאַ, אַן אַריייאַסוואַקאַ איז ענדאַוד מיט בודע אַוועקקאַפּפּאַס ā דאַ:

ער איז ענדאַוד מיט Dhamme aveccappasāda:

ער איז ענדאַוד מיט סאַגהע אַוועקקאַפּפּאַסאַדאַ:

ער איז ענדאַוד מיט אַ סיליאַ וואָס איז פּאַסיק פֿאַר די ערייאַז,


דאָס, the נאַנדאַ, איז די דיסקאָרס אויף די דהאַממאַ וואָס איז גערופֿן
דהאַמ ā ד ā סאַ, באזעסענע פון ​​וואָס די אַרייי ā וואַקאַ, אויב ער אַזוי
וויל, קענען דערקלערן פון זיך: ‘פֿאַר מיר, עס איז ניט מער נירייאַ, ניט
מער טיראַקטשאַנאַ-יוני, ניט מער פּעטטיוויסייַאַ , ניט מער שטאַט פון
ומגליקלעך, פון ומגליק, פון צאָרעס, איך בין אַ סאָט ā פּאַננאַ, דורך
נאַטור פריי פון שטאַטן פון צאָרעס, זיכער פון באַשערט צו sambodhi.

סאַטאָ זאָל איר בלייַבן, bhikkhus און sampajānas. דאָס איז אונדזער ינטרוקשאַן צו איר.

און ווי, bhikkhus, איז אַ bhikkhu סאַטאָ? דאָ, בהיקכוס, אַ בהיקוהו

אזוי, bhikkhus, איז אַ bhikkhu סאַטאָ. און ווי אַזוי, טאַקע, איז אַ סוויווע? דאָ, bhikkhus,

אזוי, bhikkhus, איז אַ bhikkhu sampajāna. סאַטאָ זאָל איר בלייַבן, bhikkhus און sampajānas. דאָס איז אונדזער ינטרוקשאַן צו איר.


- אַנאַנדאַ, די צווילינג סאַלאַ ביימער זענען אין פול בליען, כאָטש עס
איז נישט די צייַט פון פלאַוערינג. און די בלאַסאַמז רעגן אויף די גוף פון
די טאַטהאַגאַטאַ און פאַלן און צעוואָרפן און זענען סטרון אויף אים אין
דינען פון טאַטהאַגאַטאַ. און סאַלעסטשאַל קאָראַל בלומען און הימלישע
סאַנדאַלוווד פּודער פון די הימל רעגן אַראָפּ אויף די גוף פון די
טאַטהאַגאַטאַ, און פאַלן און צעוואָרפן און זענען סטרון אויף אים אין
דינען די טאַטהאַגאַטאַ. און דער קלאַנג פון הימלישע קולות און הימלישע
ינסטראַמאַנץ מאכט מוזיק אין די לופט פון מורא פֿאַר די טאַטהאַגאַטאַ.


עס איז ניט דורך דעם, אַנאַנדאַ, די טאַטה ā גאַטאַ איז רעספּעקטעד,
ווענערייטיד, אַפּרישיייטיד, באַצאָלט געבוקט און אַנערד. אָבער,
אַנאַנדאַ, יעדער בהיקוהו אָדער בהיקכוני, ליימאַן אָדער לייוומאַן, רוען
דהאַמ’נודאַממאַ’פּ’פּאַיפּאַננאַ, ס ā מיסי’פּ’פּאַיפּאַנאַ, לעבעדיק אין
לויט מיט די דהאַמאַ, אַז מען רעספּעקט, ווענערייץ, שאַצן, באַצאָלן געבוקט
און אַנערז די טאַטהאַטאַ מיט די מערסט ויסגעצייכנט געבוקט. דעריבער,
נאַנדאַ, איר זאָל באַן זיך אַזוי: ‘מיר וועלן בלייבן
דהאַמ’נודאַממאַ’פּ’פּאַיפּאַננאַ, סאַמיסי’פּ’פּאַיפּאַננאַ, לעבעדיק אין
לויט מיט די דהמאַ.’

- “פאר עטלעכע פון ​​איר, אַנאַנדאַ, עס קען
פּאַסירן אַזוי: ‘די ווערטער פון די רבי האָבן געענדיקט, עס איז ניט מער אַ
לערער’. אָבער דאָס, אַנאַנדאַ, זאָל נישט זיין אַזוי קאַנסידערד. דאָס,
ינאַנדאַ, וואָס איך האָב געלערנט און באַוווסט צו איר ווי די דהאַממאַ און
ווינייַאַ, וועט זיין דיין לערער נאָך מיין דורכגיין.
buddha-vacana.org
דיגהאַ ניקייַאַ



In
these series of Sutta recitations in English, this time, presenting the
vastly rich Long Discourses/Sayings (DN - Digha Nikāya) of the Buddha, I
used seve…

110) Classical Yoruba-Yoruba Yoruba,

https://tenor.com/view/yoruba-davido-nigeria-gif-7180804
110) Alailẹgbẹ Alailẹgbẹ-Ilu Yoruba

http://www.buddha-vacana.org/sutta/digha.html

Sutta Piṭaka- Dīgha Nikāya - Awọn ọrọ gigun -
[dīgha: gun]

Dīgha Nikāya ṣe ikojọpọ 34 ti awọn ọrọ ti o gunjulo ti Buddha ṣe la fun. ṣeto awọn ilana ti o ṣe pataki pupọ fun wa ni ode oni.

(The Mirror of the Dhamma)


Emi yoo ṣalaye ọrọ naa lori Oke eyiti a pe ni Dhammādāsa, eyiti o le ti
ariyasāvaka, ti o ba nifẹ, le sọ nipa ara rẹ: ‘Fun mi, ko si niraya
diẹ, ko si tiracchāna-yoni, ko si pettivisaya mọ, rara ipo aibanujẹ diẹ
sii, ti ibi, ti ibanujẹ, Mo jẹ sotāpanna, nipasẹ ẹda ti ko ni ominira
lati awọn ipinlẹ ti ibanujẹ, idaniloju kan si sambodhi.

Ati kini,
Ānanda, ni pe ọrọ naa lori Idapo eyiti a pe ni Dhammādāsa, ti o jẹ
eyiti ariyasāvaka, ti o ba fẹ, le sọ nipa ararẹ: ‘Fun mi, ko si niraya
diẹ, ko si tiracchāna-yoni mọ, ko si mọ pettivisaya, ko si ipo ti
ibanujẹ, ti ibi, ti ibanujẹ, Mo jẹ a sotāpanna, nipasẹ ẹda ti ko ni
ominira lati awọn ipinlẹ ti ibanujẹ, idaniloju kan si sambodhi?

Nibi, Ānanda, ohun ariyasāvaka ni fifun pẹlu Buddhe aveccappasāda:

O si funni ni Dhamme aveccappasāda:

O si ni fifun pẹlu Saṅghe aveccappasāda:

O si funni ni sīla eyiti o ni itẹlọrun si ariyas,


Eyi, Ānanda, ni ọrọ naa lori Oke eyiti a pe ni Dhammādāsa, eyiti o le
ti ariyasāvaka, ti o ba nifẹ, o le sọ nipa ararẹ: ‘Fun mi, ko si niraya
diẹ, ko si tiracchāna-yoni, ko si pettivisaya , ko si ipo ti ibanujẹ diẹ
sii, ti ibi, ti ibanujẹ, Mo jẹ sotāpanna, nipasẹ ẹda ti ko ni ominira
lati awọn ipinlẹ ti ibanujẹ, idaniloju kan si sambodhi.

Sato yẹ ki o duro, bhikkhus, ati sampajānas. Eyi ni idaru wa si ọ.

Ati pe, bhikkhus, jẹ batikkhu sato? Nibi, bhikkhus, bhikkhu kan

Nitorinaa, bhikkhus, jẹ bhikkhu sato. Ati pe, bhikkhus, jẹ bhikkhu sampajāna? Nibi, bhikkhus,

Nitorinaa, bhikkhus, jẹ bhikkhu sampajāna. Sato yẹ ki o duro, bhikkhus, ati sampajānas. Eyi ni idaru wa si ọ.


- Ananda, awọn igi saladi ibeji wa ni ododo ni kikun, botilẹjẹpe kii ṣe
akoko ti ododo. Ati awọn ododo ti ojo sori ara Tathagata ati silẹ ki o
tuka ati pe a tẹ lori rẹ ni ijọsin ti Tathagata. Ati awọn ododo
iledi-awọ ti ọrun ati alawọ ewe sandalwood ti ọrun lati ọrun ni ojo
sọkalẹ sori ara ti Tathagata, ati ju silẹ ki o fun kaakiri ati pe a tẹ
lori rẹ ni ijọsin ti Tathagata. Ati ariwo ti awọn ohun ti ọrun ati awọn
ohun-elo ọrun ṣe orin ni afẹfẹ nitori ti ibọwọ fun Tathagata.

Kii
ṣe eyi, Ānanda, ni o ni ọwọ Tathāgata, ibọwọ fun, ibọwọ fun, ibowo ti o
san ati ibuyin fun. Ṣugbọn, Ananda, eyikeyi bhikkhu tabi bhikkhuni,
layman tabi obinrin, ti o ku pari’ānudhamma’p'paṭipanna,
sāmīci’p'paṭipanna, ti n gbe ni ibamu pẹlu Agba, pe ọkan bọwọ fun, ibọwọ
fun, gbele, san ibowo, ati bu ọla fun Tathāgata pẹlu itẹriba ti o dara
julọ julọ. Nitorinaa, Ānanda, o yẹ ki o ṣe ararẹ ni ikẹkọ bayi: ‘A yoo
wa ni pari’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, ti n gbe ni ibamu
pẹlu Idaamu’.

- ‘Si diẹ ninu rẹ, Anna, o le ṣẹlẹ bayi:’ Awọn ọrọ
Olukọ naa ti pari, ko si Olukọni mọ. ‘ Ṣugbọn eyi, Ānanda, ko yẹ, ṣe
akiyesi. Iyen, Ananina, ti Mo ti kọ ati jẹ ki o di mimọ fun ọ bi Iparun
ati Vinaya, yoo jẹ Olukọ rẹ lẹhin igbati mo ba kọja.
buddha-vacana.org
Digha Nikaya

111) Classical Zulu-I-Classical Zulu

https://tenor.com/…/army-threat-shaka-zulu-zulu-defense-gif…
111) Classical Zulu-I-Classical Zulu

http://www.buddha-vacana.org/sutta/digha.html

Sutta Piṭaka- Dīgha Nikāya - Izinkulumo ezinde -
[dīgha: ende]


I-Dīgha Nikāya iqoqa izinkulumo ezingama-34 ezinde kakhulu ezinikezwe
nguBuddha.Mahāparinibbāna Sutta (DN 16) {izingcaphuno} - igama
ngezwiLokhu sutta ubutha imiyalo ehlukahlukene uBuddha ayinikeza ngenxa
yabalandeli bakhe ngemuva kokudlula kwakhe emhlabeni, okwenza kube
isethi ebaluleke kakhulu yemiyalo yethu kulezi zinsuku.

(Isibuko Sama-Dhamma)


Ngizodalula inkulumo kwi-Dhamma ebizwa nge-Dhammādāsa, ephethwe
yi-ariyasāvaka, uma ifisa kanjalo, ingamemezela ngathi: ‘Kimina,
akusekho niraya, akusekho tiracchāna-yoni, akusekho pettivisaya, cha
isimo esingejwayelekile sokungajabuli, senhlekelele, nosizi, ngingumuntu
wesotāpanna, ngemvelo engenazo izizinda zosizi, ezithile zokumiselwe
sambodhi.

Futhi yini, i-Ānanda, yileyo nkulumo ku-Dhamma ebizwa
ngokuthi i-Dhammādāsa, ephethwe yi-ariyasāvaka, uma ifisa kanjalo,
ingamemezela ngathi: ‘Kimina, akusekho niraya, akusekho tiracchāna-yoni,
akusekho okunye pettivisaya, asisekho isimo sokungajabuli, sezinsizi,
zosizi, ngingumuntu wesotāpanna, ngemvelo engenazo izifundazwe zosizi,
ezithile zokumiselwe sambodhi?

Lapha, u-Ānanda, i-ariyasāvaka inikezwe ngeBuddhe aveccappasāda:

Unikezwe nge-Dhamme aveccappasāda:

Unikezwe amandla eSaṅghe aveccappasāda:

Unikezwe nge-sīla evunyelwe kuma-ariyas,


Le, i-andananda, yinkulumo kwi-Dhamma ebizwa ngokuthi i-Dhammādāsa,
ephethwe yi-ariyasāvaka, uma ifisa kanjalo, ingamemezela ngathi:
‘Kimina, akusekho niraya, akusekho tiracchāna-yoni, akusekho pettivisaya
, asisekho isimo sokungajabuli, senhlekelele, yosizi, ngingumuntu
wesotāpanna, ngemvelo engenazo izizinda zosizi, ezithile zokumiselwe
sambodhi.

Sato kufanele uhlale, bhikkhus, futhi sampajānas. Lokhu kungukuhleleka kwethu kuwe.

Futhi kanjani, bhikkhus, uyi-bhikkhu sato? Lapha, bhikkhus, a bhikkhu

Ngakho-ke, i-bhikkhus, yi-bhikkhu sato. Futhi kanjani, bhikkhus, uyi-bhikkhu sampajāna? Lapha, bhikkhus,


Ngakho-ke, i-bhikkhus, iyi-bhikkhu sampajāna. Sato kufanele uhlale,
bhikkhus, futhi sampajānas. Lokhu kungukuhleleka kwethu kuwe.

-
I-Ananda, izihlahla ezingamawele ziyaqhakaza ngokugcwele, kepha akusona
isikhathi sezimbali. Futhi izimbali zidonsa phezu komzimba weTathagata
bese yehla futhi isakazeka futhi isatshalaliswa phezu kwayo ikhuleka
iTathagata. Izimbali zamakhorali zasezulwini kanye ne-sandalwood powder
yasezulwini evela esibhakabhakeni yemvula phezu komzimba weTathagata,
bese yehla futhi isakazeka futhi isatshalaliswa kuyo lapho kukhulekelwa
iTathagata. Futhi umsindo wezwi lasezulwini nezinsimbi zasezulwini
kwenza umculo emoyeni ngenxa yokuhlonipha iTathagata.

Akusikho
lokhu, Ānanda, ukuthi iTathāgata iyahlonishwa, ihlonishwe, ihlonishwe,
yahlonishwa futhi yahlonishwa. Kepha, u-Ananda, noma iyiphi i-bhikkhu
noma i-bhikkhuni, i-layman noma i-layman, i-dhamm’ānudhamma’p'paṭipanna,
i-sāmīci’p'paṭipanna, ehlala ngokuhambisana ne-Dhamma, ukuthi umuntu
uhlonipha, anike izitha, akhokhe udumo, futhi ahloniphe iTathāgata
ngenhlonipho enhle kakhulu. Ngakho-ke, u-andananda, kufanele uziqeqeshe
ngale ndlela: ‘Sizohlala sikhm’ānudhamma’p'paṭipanna,
sāmīci’p'paṭipanna, siphila ngokuhambisana ne-Dhamma’.

-
‘Kwabanye benu, Ānanda, kungenzeka ngalesosikhathi:’ Amazwi kaMfundisi
aphelile, akasekho Mfundisi ‘. Kepha lokhu, Ānanda, akufanele, kubhekwe
kangako. Ukuthi, u-Ānanda, engikufundisile futhi ngakwazisa khona
njengeDhamma neVinaya, uzoba uMfundisi wakho ngemuva kokushona kwami.
buddha-vacana.org
Digha Nikaya



VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS)

http://www.undv2019vietnam.com/…/sub-theme-03-buddhist-appr…

BUDDHIST APPROACH TO GLOBAL EDUCATION IN ETHICS
ADVISORY BOARD
His Holiness Thich Tri QuangDeputy Sangharaja of VietnamMost Ven. Dr.
Thich Thien NhonPresident of National Vietnam Buddhist SanghaMost
Ven.Prof. BrahmapunditPresident of International Council for Day of
Vesak

CONFERENCE COMMITTEE
Prof. Dr. Le Manh That,
VietnamMost Ven. Dr. Dharmaratana, FranceMost Ven. Prof. Dr. Phra
Rajapariyatkavi, ThailandBhante. Chao Chu, U.S.A. Prof. Dr. Amajiva
Lochan, IndiaMost Ven. Dr. Thich Nhat Tu (Conference Coordinator),
Vietnam

EDITORIAL BOARD

Dr. Do Kim Them, Germany Nguyen
Manh Dat, U.S.A. Dr. Le Thanh Binh, VietnamNguyen Thi Linh Da, Vietnam
Rev. John M. Scorsine, U.S.A. Dr. Tran Tien Khanh, U.S.A.Bruce Robert
Newton, AustraliaGiac Thanh Ha, VietnamGiac Hai Hanh, AustraliaTan Bao
Ngoc, Vietnam

VIETNAM BUDDHIST UNIVERSITY SERIES

BUDDHIST APPROACH TO GLOBAL EDUCATION IN ETHICS

Editors:
Most Ven. Thich Nhat Tu,D.Phil.,
Most Ven. Thich Duc Thien,Ph.D.,

CONTENTS
Foreword
………………………………………………………………………………………ixPreface

………………………………………………………………………………………….xiEditors’
introduction
…………………………………………………………………..xvI.

ETHICAL AND EDUCATIONAL THEORIES1. Universally Valid Ethical
Norms of Buddhism Applicable to Global Education in
EthicsPahalawattage Don Premasiri
…………………………………………………………32.
Teaching Buddhist Ethics Through the Life of the BuddhaJesus Abraham
Velez de Cea
………………………………………………………….193.
Early Buddhist Moral Theory for Global Education in EthicsGunatilake
Athukoralalage Somaratne
………………………………………….414. A Buddhist
Contribution to the Global Education of Ethics: A
Non-Metaphysical Basis for EthicsMarasinghe Arachchige Radika Sewwandi
Marasinghe …………………615. Thich Nhat Hanh’s Approach to
Global Education in EthicsJeff Waistell
…………………………………………………………………………………..756.
Role of Buddhist Ethics for a Better EducationDissanayake Mudiyanselage
Kasun Dharmasiri ……………………………877. Understanding
the Concept of the “Educated Person”: A Bud-dhist
PerspectiveKazal Barua
…………………………………………………………………………………998.
Buddhist Ethical Approach to Sustainable SocietiesKanchan Saxena
………………………………………………………………………..1259.
Buddhist Approach to Ethical EducationBaidyanath Labh
……………………………………………………………………….137
10. Teaching Methods used by the Buddha to Globalise Ethics for
Creating a Sustainable SocietyRev. Mediyawe Piyarathana
……………………………………………………….14911.
Methods to Overcome Impediments of Memorizing in the Buddhist
Philosophy of EducationSanjeewa Vijitha Kumara
…………………………………………………………..17912.
Universal Assumption for Good and Bad: Buddhist PerspectiveWimal
Hewamanage
………………………………………………………………….19313.
Buddhist Approach to the Student Centered EducationKudakathnoruwe
Vineetha Thero
……………………………………………..20914. Education
as Heart-Mind Transformation Can We Work To-wards a Global Ethic
of Education?Aristotelian and Buddhist Per-spectives
ComparedHeinz-Dieter Meyer
……………………………………………………………………22915.
The Buddhist Analysis of the Significance of Meditation
(Bhāvanā) in Promoting Ethical Education in the Modern Society Rev. Tao
Thanh Thanh Thuy
………………………………………………………25916.
Ethics and the Jātakas: Can Narrative Support a Secular Ethical
Code?Sarah
Shaw………………………………………………………………………………..27317.
Pañcaśīla: Universal Ethics and Their Contributions to the
Fourth Industrial RevolutionBhikkhu Nguyen Ngoc Anh
………………………………………………………..293II.
EDUCATION IN DIFFERENT NATIONAL CONTEXTS 18. Buddhist Education in
Southeast Asia: Crisis And RemediesAmarjiva Lochan
……………………………………………………………………….31119.
Sustainable Society and Buddhist Ethics: Adaptations of Global
Education in Dhamma Schools in MyanmarHninPwint Han
…………………………………………………………………………33120.
The Buddhist Approach to Modern Education in Ethics: A Case Study in
India (Historical Perspective)
CONTENTSviiTanushree Pabbi
…………………………………………………………………………34921.
Buddhism in Action:Changing Paradigms in 21St CenturyAditi Kumar
………………………………………………………………………………371III.
GLOBAL EDUCATION IN ETHICS 22. Re-Inventing Buddhist Education
Values and Current Global Awareness as Educators’ Self-Directed
Insights Towards Pedagog-ical PracticesEdi Ramawijaya Putra
……………………………………………………………….38923.
An Appraisal of Buddhist Approach to Education in Ethics for the Global
SustainabilityKapila Abhayawansa
…………………………………………………………………40324.
A Way to Create a Peaceful World OrderArvind Kumar Singh
………………………………………………………………….42325.
A Study of Role of Buddhist Education in Moral EthicsBimalendra Kumar
…………………………………………………………………….44326.
Holistic Buddhist Approach to Global Education in EthicsAmbassador
Dato’ Dr. G. K. Ananda Kumaraseri ………………………45327.
Teaching Ethics and the Ethics of Teaching: Challenges and
Opportunities in Higher EducationDevin Combs Bowles
………………………………………………………………….47528.
Ethical Challenges for Global Education: A Buddhist PerspectiveSanjoy
Barua Chowdhury
………………………………………………………….48529.
Buddhist Approach to Global Education in Ethics: Sustainable Peace and
Development in the Contemporary ScenarioKishor Kumar Tripathy
……………………………………………………………..49730.
Exploring Change and Interdependence to Promote Ethics Education
in Secular ClassroomsSue Erica Smith
………………………………………………………………………….52331.
Buddhist Approach to Global Education, Ethics, Harmony and Peace
Through Quantum Meditation
Ven. Bhikkhu Ananda
………………………………………………………………..54532.
The Value of Moral Practice in BuddhismVen. Mokesh Barua
…………………………………………………………………….56333.
Education for Awakening, Awakening for Education: Reflec-tions
from the Field of Study AbroadChristie Yu-Ling Chang
………………………………………………………………57534.
Utility of Buddhist Education in the Era of GlobalizationDeepak Kumar
…………………………………………………………………………..59135.
Theravada Buddhism and Its Approach to Global Education on EthicsR.G.D
Jayawardena
……………………………………………………………………60536.
The Practice of Dhamma: A Buddhist Approach to Global Ed-ucation in
EthicsR avindra Panth
………………………………………………………………………….62137.
The Significance of Using the Buddhist Mentoring Concept to Build up an
Ethical Atmosphere in Global EducationVen. Dr. Polgaswatte Paramananda
……………………………………………63338. Ethical and
Moral Education for Global CitizenshipPetcharat Lovichakorntikul
………………………………………………………..64539.
The Significance of Enriching the Immune System in Dhamma thatLeads to
the Healthy WorldThiri Nyunt
………………………………………………………………………………..66140.
Buddhist Ethics and Technology Revolution 4.0Do Thu Ha
…………………………………………………………………………………67941.
Sustainable Development and Ethics in the Strategic Planning of
Tertiary Education: Buddhist Values as a Promise for the FutureMilada
Polišenská
………………………………………………………………………691Biographical
Notes on Contributors
……………………………………….717
FOREWORDIn 1999,
the General Assembly of the United Nations adopted the resolution to
recognize the Vesak Day as an International Day of Recognition of
Buddhists and the contribution of the Buddha to the world. Since
then, the people and the Royal Government of the Kingdom of Thailand, in
general, and Mahachulalongkornraja-vidyalaya University, in
particular, were very honored to have successively and
successfully held for twelve years the United Nations Day of
Vesak Celebrations in Thailand. From 2004 to date, we have come a long
way in the celebrations, and we are happy to be the host and
organizer, but it is time for the celebrations to grow and
evolve. The United Nations Day of Vesak is coming to maturity,
with twelve celebrations under our belt, much experience gained,
and it is time now to share this with others. There will always be
room for growth and development, and we are elated to see it
grow.In 2006-2007, having joined the International
Organizing Committee for the UN Day of Vesak as Deputy Secretary
General, Ven. Dr. Thich Nhat Tu has played a crucial role in building
strong relationships between the National Vietnam Buddhist Sangha and
the International Council for Day of Vesak in particular and
the Global Buddhist communities in general. We have supported and
congratulated Vietnam on organizing successful UNDV celebrations
and conference in 2008 and 2014, respectively. We have
full trust in Vietnam being the host of UNDV 2019 for the
third time. We like to thank all those who have contributed to
the success of previous celebrations and wish all future celebrations be
successful.The teachings of the Buddha see no boundaries; the minds of
all are alike; the sufferings of all are similar and truly; and the
liberation of all is the same. We are happy to initiate the process,
develop the scope, and now it is time for others to follow in
similar footsteps, evolve the celebrations into a truly international
event that can be shared with Buddhists and Non-Buddhists alike.Let
the Dhamma of the Buddha be the beacon to the world,
shredding away the ignorance within our hearts,
bringing development into sustainable capacity for humanity and
more importantly, peace and harmony to the world.Most Ven.Prof.
BrahmapunditPresident, International Council for Day of Vesak
(ICDV)President, International Association of Buddhist Universities
(IABU)


undv2019vietnam.com

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