Discovery of Metteyya the Awakened One with Awareness Universe(FOAINDMAOAU)
From Kushinara Nibbana Bhumi Pagoda in
 116 CLASSICAL LANGUAGES in BUDDHA'S own Words through http://sarvajan.ambedkar.orgat White Home 668, 5A main Road, 8th Cross, HAL 3rd Stage, Punya Bhumi Bengaluru- Magadhi Karnataka State -PRABUDDHA BHARAT
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LESSON 3466 Mon 5 Oct 2020 Discovery of Awakened One with Awareness Universe (DAOAU) For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal. KUSHINARA NIBBANA BHUMI PAGODA-is a 18 feet Dia All White Pagoda with a table or, but be sure to having above head level based on the usual use of the room. in 116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka in Buddha’s own words and Important Places like Lumbini, Bodh gaya, Saranath, Kushinara, Etc., in 3D 360 degree circle vision akin to Circarama At WHITE HOME 668, 5A main Road, 8th Cross, HAL III Stage, Prabuddha Bharat Puniya Bhumi Bengaluru Magadhi Karnataka State PRABUDDHA BHARAT Suttas word by word SN 22.24 (S iii 26) Abhijāna Sutta — Directly knowing — [abhijānati] and The Buddha feeds the Hungry. in 29) Classical English,Roman,66) Classical Macedonian-Класичен македонски,67) Classical Malagasy,класичен малгашки,68) Classical Malay-Melayu Klasik,70) Classical Maltese-Klassiku Malti,71) Classical Maori-Maori Maori,73) Classical Mongolian-Сонгодог Монгол,74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),76) Classical Norwegian-Klassisk norsk,78) Classical Pashto- ټولګی پښتو 79) Classical Persian-کلاسیک فارسی 80) Classical Polish-Język klasyczny polski,81) Classical Portuguese-Português Clássico,83) Classical Romanian-Clasic românesc,84) Classical Russian-Классический русский,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 6:01 am
LESSON 3466 Mon 5 Oct 2020

Discovery of  Awakened One with Awareness Universe (DAOAU) 

For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.

KUSHINARA NIBBANA BHUMI PAGODA-is a 18 feet Dia All White Pagoda with a table or, but be sure

to having above head level based on the usual use of the room. in 116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka in Buddha’s own words and Important Places like

Lumbini, Bodh gaya, Saranath, Kushinara, Etc., in 3D 360 degree circle vision akin to Circarama




At

WHITE HOME


668, 5A main Road, 8th Cross, HAL III Stage,

Prabuddha Bharat Puniya Bhumi Bengaluru




Magadhi Karnataka State


PRABUDDHA BHARAT


Suttas word by word
SN 22.24 (S iii 26)
Abhijāna Sutta
— Directly knowing —
[abhijānati]
and
The Buddha feeds the Hungry.

in 29) Classical English,Roman,66) Classical Macedonian-Класичен македонски,67) Classical Malagasy,класичен малгашки,68) Classical Malay-Melayu Klasik,70) Classical Maltese-Klassiku Malti,71) Classical Maori-Maori Maori,73) Classical Mongolian-Сонгодог Монгол,74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),76) Classical Norwegian-Klassisk norsk,78) Classical Pashto- ټولګی پښتو


79) Classical Persian-کلاسیک فارسی


80) Classical Polish-Język klasyczny polski,81) Classical Portuguese-Português Clássico,83) Classical Romanian-Clasic românesc,84) Classical Russian-Классический русский,

Bodh Gaya - The Land of Buddha’s Enlightenment
Elysian Studios - MYSTIC LANDS
Bodh
Gaya - The Land of Buddha’s Enlightenment is a VR experience which
takes you to Bodh Gaya in the Indian state of Bihar. The main temple
complex houses the famous Mahabodhi temple and a descendant of the
original Bodhi tree under which Gautama Buddha attained Awakenenment
with Awareness .









“Elysian


Elysian
Studios uses a unique and in-depth approach to the virtual reality (VR)
storytelling, creating blissful VR experiences. We are one of the 1st
VR studios in India who have created a VR series - Mystic Lands, which
takes you to some of the most ancient, blissful and energetic lands like
Kashi…
.

Two
conditions (doubled as four with synonyms) for the destruction of
suffering: full understanding and abandoning. One should remain aware
not to focus on only one of these two.

The (sutta) opening at Sāvatthī.{n}


 Without
directly knowing and fully understanding Form, bhikkhus, without
getting dispassionate towards it and abandoning it, one is unable to
destroy suffering; without directly knowing and fully understanding
Feeling, bhikkhus, without getting dispassionate towards it and
abandoning it, one is unable to destroy suffering; without directly
knowing and fully understanding Perception, bhikkhus, without getting
dispassionate towards it and abandoning it, one is unable to destroy
suffering; without directly knowing and fully understanding
Constructions, bhikkhus, without getting dispassionate towards them and
abandoning them, one is unable to destroy suffering; without directly
knowing and fully understanding Consciousness, bhikkhus, without getting
dispassionate towards it and abandoning it, one is unable to destroy
suffering.


 By directly knowing and fully understanding Form,
bhikkhus, by getting dispassionate towards it and abandoning it, one is
able to destroy suffering; by directly knowing and fully understanding
Feeling, bhikkhus, by getting dispassionate towards it and abandoning
it, one is able to destroy suffering; by directly knowing and fully
understanding Perception, bhikkhus, by getting dispassionate towards it
and abandoning it, one is able to destroy suffering; by directly knowing
and fully understanding Constructions, bhikkhus, by getting
dispassionate towards them and abandoning them, one is able to destroy
suffering; by directly knowing and fully understanding Consciousness,
bhikkhus, by getting dispassionate towards it and abandoning it, one is
able to destroy suffering.




WINNING INDUSTRIES:


1. DIGITAL PRODUCTS,

Friends



20 DIGITAL PRODUCT IDEAS | Digital Products To Sell Online
Aurelius Tjin
10.8K subscribers
Want
to learn 20 profitable DIGITAL PRODUCT IDEAS? In this video, you’ll
discover digital products to sell online starting today. You can sell
digital products online and get inspired by these examples. So what
digital products to sell online exactly? They range from ebooks all the
way to custom artwork that you can sell on Etsy.
Digital
product selling is a great way to start an online business without
needing any inventory or physical goods. What I love most about digital
downloads is that your customers get instant access to your product. So
check out this video where I share some digital product examples.
Be sure to watch the video ’till the very end as I’ll reveal a bonus digital product idea you’ll love!
For your convenience, here’s the list of 20 ideas:
00:00 - Introduction
00:55 - 1. Online Course
01:35 - 2. Membership site
02:22 - 3. Worksheets
02:58 - 4. Content Templates
03:35 - 5. Ebook
04:20 - 6. Affiliate Marketing
05:25 - 7. Coaching
06:05 - 8. Plans
07:08 - 9. Paid Newsletters
07:58 - 10. Paid Facebook Group
08:24 - 11. Stock Photos or Videos
09:18 - 12. Graphics Templates
09:59 - 13. Photo / Video filters
10:29 - 14. Apps
11:07 - 15. Wordpress Plug-ins
11:56 - 16. Wordpress Themes
12:40 - 17. Artwork on Etsy
13:18 - 18. Custom Merchandise
13:45 - 19. Quickstart Guide
14:30 - 20. Summaries
15:10 - Bonus Idea: Dripfeed Membership
For an explanation of each idea, watch the video.
_________________
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▶ Click the Subscribe button to get more online business training like this and click the bell 🔔notification icon to be alerted of any new videos I release.
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Instagram: @aureliustjin
1. DIGITAL PRODUCTS,
8 Steps to Creating and Launching Profitable Digital Products
8 Steps to Creating and Launching Profitable Digital Products
You know you want to…you know you NEED to…so here’s how.
A
little over a year ago, I decided to take a shot at selling a digital
product: I put together a collection of my columns and articles, created
PDF and Kindle versions, and did a little marketing. (OK, I did no
marketing aside from mentioning it in my bio.)
To
my surprise it’s sold tens of thousands of copies and, as icing on the
revenue cake, helped me land a book deal with Penguin Random House.
But that doesn’t make me an expert on creating and selling digital products–in fact, far from it.
But I know someone who is.
The
following is a guest post from Ryan Robinson, an entrepreneur and
marketer who teaches people how to create meaningful self-employed
careers. (A version of this post was originally published on the blog at
Selz, the easy-to-use online solution for creative entrepreneurs to
sell what they make.)
Here’s Ryan:
By
now, you’ve probably seen how many entrepreneurs are creating extremely
profitable businesses for themselves through a foundation of
high-margin digital products.
Digital
products like e-books, online courses, audio products, downloadable
templates, software, etc., are increasingly attractive because of their
low creation costs (your primary investment being your time and
expertise) and inherently scalable nature.
However,
with well over 300 million new websites being created each year,
there’s a staggering amount of competition to grab people’s attention in
just about every topic area you can think of. And as time goes by, it
will only get more crowded.
Making
money online is no longer a game of putting up some banner ads,
implementing affiliate links, and taking sponsored content from your
favorite brands. Sure, those are all viable monetization strategies, but
that’s not where the real money is going to be flowing in the future.
You
need to be considering how you can sell digital products with your
business. If you have a valuable skill set, think of ways you can
package your services as do-it-yourself online courses. If you’re an
experienced designer, perhaps your more junior counterparts would be
willing to purchase templates from you. If you’re an expert in any
field, I can guarantee there are people who will pay for an accelerated
learning experience through digital guides and instructional videos.
To
me, selling digital products is by far the most attractive online
business. They’re infinitely scalable once you create the products, you
have almost zero associated costs for each unit you sell, and if you do a
great job of promoting your products you’ll be able to rank high in
organic search results and bring in new customers at a very low cost.
In
his seminal book The 4-Hour Workweek, Tim Ferriss writes, “Information
products are low-cost, fast to manufacture, and time-consuming for
competitors to duplicate.” Digital products have been the platform by
which countless successful entrepreneurs have made a name for
themselves.
Of
course, like any business of true value, you will not achieve overnight
success. You’ll have to put in the hard work first. Here are my eight
steps to launching profitable digital products:
1. Validate Your Digital Product Idea
I
regularly speak about the importance of validating your business ideas,
primarily because it’s something I’ve failed so miserably at in the
past. Think about it this way: There’s no point in devoting all of your
energy for days, weeks, or months to building a product that nobody
actually wants.
There
are thousands of self-published books on Amazon that have only sold a
few copies, usually to the author’s friends and family, because they’re
on an obscure topic that no sizable audience is interested in learning
about.
Always
research your market before you begin to create any digital content. I
start with Google Trends and search for topics of interest around which I
could viably produce digital content. Once you enter a specific keyword
phrase, Google Trends will show you the popularity of that phrase over a
defined period of time.
The
next tool I go to, one which really helps me validate the potential
success of a digital product, is the Google Keyword Planner, part of
Google AdWords. This allows you to analyze the monthly search volume and
projected competition on specific keyword phrases.
If
you can find a combination of high demand and relatively low
competition, this signals a great opportunity to create and sell
products related to that keyword phrase–if you have the right strategy
and can provide more value than the other alternatives out there.
Don’t
be afraid to ask for feedback as long as you’re careful to make sure it
comes from unbiased sources. The opinions of your friends and family
don’t often reflect 100 percent honesty.
Search
online for relevant forums and social media groups, and check out these
6 best websites for unbiased feedback to get truly objective, real
opinions.
2. Set Up a Waiting List
People
love anticipation. Setting up a waiting list is also one of the best
ways to validate your digital product idea, as you’ll very quickly see
how many people express interest by driving targeted traffic to your
signup page.
It
doesn’t matter how good your product is if no one knows about it. Your
email list is one of your most valuable assets, thus it’s in your best
interest to build up your list with potential customers.
I
recommend beginning by creating a simple landing page on your website
before you build anything related to your upcoming digital product idea.
This will give you a way to test the waters with this product concept,
start getting indexed by search engines, and prime your existing
audience. Here’s an example of a very simple landing page I used to test
the validity of an online course on starting a business while working
full-time.
If
someone is interested enough in your online course concept,
downloadable product, or service, to give you their email address, you
know that there is a decent that they’ll be interested enough to buy
your digital goods once they’re live.
3. Start Building Your Audience With Free Content
Once
you have a landing page on your site ready to collect email addresses,
you need to begin by giving reasons for people to go to that page and
sign up.
Start
with creating some high quality blog content for your site and building
a targeted list of potential companies, brands, and influencers who may
be interested in sharing your content with their audiences. The people
on that list you create will also be great prospects for publishing
guest posts that you know their audience is already primed for. I use
BuzzSumo for identifying these distribution opportunities.
Guest
posting has been by far the best driver of new traffic and waiting list
signups to my digital content. Since you determined your niche in the
first step of this process while validating your idea, now it’s time to
hunt out other, more successful, blogs that cover the same niche.
Analyze
these blogs and pitch ideas to them for posts you could write. Make
sure that your pitches are on topics similar to what they already cover,
but not identical to pieces they’ve published before.
You’ll
have to make quite a few pitches before being accepted if you’re just
starting out with your online brand, but you’ll eventually manage to
land a few guest posts, and you can then use these as leverage to gain
more. Check out this extensive guide to landing high value guest posts
by Ramit Sethi.
Most
blogs will allow you to have a short bio attached to your post, and
some relevant contextual (non-spammy) links within your post.
Of
course, you will want people on your list to keep you top of mind, so
be sure to keep up with occasional new content on your own blog–shoot
for at least one solid post a month.
One
way you can help speed up the uptake of names to your list is to create
a small digital product that you can use as a “free giveaway” in
exchange for an email address, offer a pre-launch discount, or even
access to a free webinar or coaching session.
4. Create Your Digital Product
Once
you’ve built an email list or have a sizable social community (shoot
for at least a few hundred to a thousand people), you should have a
trickle of regular traffic to your website, which will warrant spending
more time building your digital products and getting early feedback from
your community.
The
idea at this point is that you start shifting your emphasis away from
guest posting and gradually move back towards improving the quality and
frequency of posts on your website. You now have enough readers to
justify writing more frequent posts, so focus on ranking for your target
keyword phrases, bring visitors over to your waiting lists, and even
pre-sell your online course. Check out this amazing case study from
Bryan Harris on how he made over $220,000 on his course launch.
Whether
you feel ready or not, it’s time to start building. To many, this is
the hardest part of the entire process–actually creating the digital
product–simply because it’s a very new experience at first. The
important point to remember, though, is that once the material is
created it can be reused over and over again.
You
may find that your audience responds well to online courses. Nathan
Barry has shared his experiences with building digital products, and he
found that most audiences want you to teach them, if you’re an expert on
a topic. If you can teach people a skill they value, they’re happy to
pay for it. Consider trying paid webinars, group coaching sessions, and
gated sections of your website with more detailed blog content as
relatively easily implemented monetization options.
Lastly,
look ahead during your creation process and consider exactly how you’ll
be selling those digital products from your website. Which tools will
you be using to set up landing pages? Which will you use for collecting
payments? Will you collect customer data? Where will you store order
details? Be sure to try out Selz, which is designed specifically for
this type of scalability.
5. Incorporate Feedback and Tweak Your Product
If
you want to succeed with your digital products, you want them to evolve
with your audience. Listen to your audience’s feedback. It is far
easier to upgrade a digital product than a physical product, and your
customers will appreciate receiving updated versions. If they see you
continually adding value to what they have purchased, they are far more
likely to buy your next product.
If
you are doing some form of online coaching or courses, I recommend
running a beta group through your course first, and make it better while
you’re still in the creation phase of your course.
A
pre-launch group will also give you the opportunity to have your
students implement your strategies. This should give you some great
testimonials to showcase on your landing page once you launch to the
world.
When
Teachable co-founder Conrad Wadowski set up his Profitable Course Idea
class, his aim was to set up a course that allowed people to walk
themselves through the process of developing their own online course.
They can also upgrade to personal coaching at a higher price.
To
make the course a success, he needed real people to test it out for him
and see if it indeed provided the value they were looking for. That
feedback would go on to improve the course and give him meaningful
testimonials to use in his sales copy and as marketing points.
6. Install the Right Monetization Tools on Your Website
Once
you get to the point where you can monetize your website, you’re going
to want your site to run as smoothly as possible. This means that you
will need to add some tools.
If
you operate a WordPress site, there are some essential plug-ins that’ll
make your life a lot easier. Here are a few of my favorites:
OptimizePress is my favorite WordPress template. It’s great for
creating high quality landing pages, implementing new functionalities,
and publishing blog content.
Zippy Courses is a basic WordPress theme that’ll power any online
course and serves as a member site for your users. You’ll physically
host your course content in this gated community.
Selz for WordPress is an awesome embeddable widget that allows you
to sell digital products and process transactions directly on your own
site.
SumoMe, among other things, captures email addresses and helps you welcome these people into your community.
KingSumo Headlines helps you optimize your headlines and gives you a
better chance of learning what types of headlines and content resonate
most with your audience.
AddThis provides clear social share buttons on each post to
encourage people to share your pages and posts on their social media
channels.
7. Target and Involve Strategic Launch Partners
You
should make your digital product launch a big event. It’ll get your
audience excited, get you motivated, and the hype will bring you both
higher conversion rates and more new customers, I guarantee it.
The
more you can do to involve other influencers, brands, and bloggers in
your space, the better. Imagine your outreach if you can partner with
someone who has a substantially larger audience than yours, and they’re
interested in the same topics.
If
you can manage to partner with somebody else in your industry who can
promote your product launches (typically for an affiliate commission fee
per sale), it’s a win-win situation for both of you.
8. Launch to Your Audience and Expand From There
Launching
your digital product is only the beginning, all over again. This is a
brand new starting point, which requires a totally new focus on your
activities. From here, you can scale everything upwards.
You’ll
want to set up a sequence of emails to build anticipation with your
existing audience. This is one of the primary reasons you invest the
time in building an email list in the first place. Focus on scheduling
at least three to six emails that function in three strategic phases:
Showing your audience the problem
Agitating the problem
Delivering them the solution (your digital product)
Once
you’ve launched the digital product to your personal community, it’s
time to move outward and pick back up with your guest blogging (about
topics related to your new product), onboard more affiliates with
similar audiences, and continue blogging and creating more great content
on your website with the goal of bringing in more organic traffic.
Now
would also be the time to dabble with paid advertising on Facebook and
Twitter, and even selling directly from your Facebook page, if you have a
sizable social community, which will help increase your conversion
rates.
Once
your digital products are released into the wild, you’ll start to see
which channels are driving in more new customers for you. You could find
that guest posting more often than publishing on your own site is a
better utilization of time. Perhaps running Facebook ad campaigns turns
out to be highly profitable.
Continue
testing, learning, and multiplying your success until you’re ready to
start building your next digital product, based on the needs your new
audience has.
Then, it’s time to start the process all over again.

inc.com







8 Steps to Creating and Launching Profitable Digital Products

You know you want to…you know you NEED to…so here’s how.


2. GIG ECONOMY,
3. STOCK MARKET INVESTING,

4. HOME GARDENING,
5. ONLINE COACHING/TEACHING,

6. MENTAL HEALTH,
7. ALTERNATE ENERGY,
8. INSURANCE,
9. ALTERNATE MEDICINES,
10. GAMING,
11. HEALTHCARE,
12. AFFILIATE MARKET,
13. NETWORK MARKETING,
14. DATA SCIENCES,
15. SPIRITUAL SCIENCES.

Friends

The Buddha feeds the Hungry.

Hunger
is the greatest of afflictions; the Aggregates of Being are the
principal source of suffering;If a man thoroughly understand this, he
has attained Nibbāna, Supreme Happiness.This religious instruction was
given by the Teacher while he was in residence at Āḷavi with reference
to a certain lay disciple.For one day, as the Teacher seated in the
Perfumed Chamber at Jetavana {3.262} surveyed the world at dawn, he
beheld a certain poor man at Āḷavi. Perceiving that he possessed the
faculties requisite for attaining the Fruit of Conversion, he surrounded
himself with a company of five hundred monks and went to Āḷavi.
The
inhabitants of Āḷavi straightway invited the Teacher to be their guest.
That poor man also heard that the Teacher had arrived and made up his
mind to go and hear the Teacher preach the Law. But that very [30.75]
day an ox of his strayed off. So he considered within himself, “Shall I
seek that ox, or shall I go and hear the Law?” And he came to the
following conclusion, “I will first seek that ox and then go and hear
the Law.” Accordingly, early in the morning, he set out to seek his
ox.The residents of Āḷavi provided seats for the Congregation of Monks
presided over by the Buddha, served them with food, and after the meal
took the Teacher’s bowl, that he might pronounce the words of
thanksgiving. Said the Teacher, “He for whose sake I came hither a
journey of thirty leagues has gone into the forest to seek his ox which
was lost. Not until he returns, will I preach the Law.” And he held his
peace.While it was still day, that poor man found his ox and straightway
drove the ox back to the herd. Then he thought to himself, “Even if I
can do nothing else, I will at least pay my respects to the Teacher.”
Accordingly, although he was oppressed with the pangs of hunger, he
decided not to go home, but went quickly to the Teacher, and having paid
obeisance to the Teacher, sat down respectfully on one side. When the
poor man came and stood before the Teacher, the Teacher said to the
steward of the alms, “Is there any food remaining over and above to the
Congregation of Monks?” “Reverend Sir, the food has not been touched.”
“Well then, serve this poor man with food.” So when the steward had
provided that poor man with a seat in a place indicated by the Teacher,
he served him dutifully with rice-porridge and other food, both hard and
soft. When the poor man had eaten his meal, he rinsed his mouth.(We are
told that with this single exception there is no other instance on
record in the Three Piṭakas {3.263} of the Tathāgata’s having thus
inquired about the supply of food.) As soon as the poor man’s physical
sufferings had been relieved, his mind became tranquil. Then the Teacher
preached the Law in orderly sequence, expounding one after another the
Four Noble Truths. At the conclusion of the lesson, the poor man was
established in the Fruit of Conversion. Then the Teacher pronounced the
words of thanksgiving, and having so done, arose from his seat and
departed. The multitude accompanied him a little way and then turned
back.The monks who accompanied the Teacher were highly indignant and
said, “Just consider, brethren, what the Teacher did. Nothing of the
sort ever happened before. But to-day, seeing a certain poor man, the
Teacher inquired about the supply of food and directed that food to be
given to another.” The Teacher turned around, stopped, [30.76] and said,
“Monks, what are you saying?” When he heard what they were saying, he
said to them, “It is even so, monks. When I came hither a journey of
thirty leagues, a long and difficult journey, my sole reason for coming
hither was the fact that I saw that this lay disciple possessed the
faculties requisite for the attainment of the Fruit of Conversion. Early
in the morning, oppressed with the pangs of hunger, this man went to
the forest and spent the day in the forest seeking his ox which was
lost. Therefore I thought to myself, ‘If I preach the Law to this man
while he is suffering from the pangs of hunger, he will not be able to
comprehend it.’ Therefore was it that I did what I did. Monks, there is
no affliction like the affliction of hunger.”

https://www.thedivinemercy.org/articles/feed-hungry

The
following is the first part of our seven-part Lenten series on the
corporal deeds of mercy and how we can - and should - incorporate them
into our lives.

Feed the HungryThe Corporal Works of Mercy:

� Feed the hungry.
� Give drink to the thirsty.
� Clothe the naked.
� Shelter the homeless.
� Comfort the sick.
� Bury the dead.

Comfort the imprisoned.Jesus said to St. Faustina: “… I demand from
you deeds of mercy, which are to arise out of love for Me. You are to
show mercy to your neighbors always and everywhere. You must not shrink
from this or try to excuse or absolve yourself from it”

For I was hungry, and you gave Me something to eat.

Buddhist Legends, XV. 5. The Buddha feeds the Hungry

ancient-buddhist-texts.net

Buddhist Legends, XV. 5. The Buddha feeds the Hungry
203.
Hunger is the greatest of afflictions; the Aggregates of Being are the
principal source of suffering; If a man thoroughly understand this, he
has attained Nibbāna, Supreme Happiness
.

Buddhism and Politics
The Buddha had gone beyond all worldly affairs, but still gave advice on good government.
The
Buddha came from a warrior caste and was naturally brought into
association with kings, princes and ministers. Despite His origin and
association, He never resorted to the influence of political power to
introduce His teaching, nor allowed His Teaching to be misused for
gaining political power. But today, many politicians try to drag the
Buddha’s name into politics by introducing Him as a communist,
capitalist, or even an imperialist. They have forgotten that the new
political philosophy as we know it really developed in the West long
after the Buddha’s time. Those who try to make use of the good name of
the Buddha for their own personal advantage must remember that the
Buddha was the Supremely Enlightened One who had gone beyond all worldly
concerns.
There
is an inherent problem of trying to intermingle religion with politics.
The basis of religion is morality, purity and faith, while that for
politics is power. In the course of history, religion has often been
used to give legitimacy to those in power and their exercise of that
power. Religion was used to justify wars and conquests, persecutions,
atrocities, rebellions, destruction of works of art and culture.
When
religion is used to pander to political whims, it has to forego its
high moral ideals and become debased by worldly political demands.
The
thrust of the Buddha Dhamma is not directed to the creation of new
political institutions and establishing political arrangements.
Basically, it seeks to approach the problems of society by reforming the
individuals constituting that society and by suggesting some general
principles through which the society can be guided towards greater
humanism, improved welfare of its members, and more equitable sharing of
resources.
There
is a limit to the extent to which a political system can safeguard the
happiness and prosperity of its people. No political system, no matter
how ideal it may appear to be, can bring about peace and happiness as
long as the people in the system are dominated by greed, hatred and
delusion. In addition, no matter what political system is adopted, there
are certain universal factors which the members of that society will
have to experience: the effects of good and bad kamma, the lack of real
satisfaction or everlasting happiness in the world characterized by
dukkha (unsatisfactoriness), anicca (impermanence), and anatta
(egolessness). To the Buddhist, nowhere in Samsara is there real
freedom, not even in the heavens or the world of Brahama.
Although
a good and just political system which guarantees basic human rights
and contains checks and balances to the use of power is an important
condition for a happy in society, people should not fritter away their
time by endlessly searching for the ultimate political system where men
can be completely free, because complete freedom cannot be found in any
system but only in minds which are free. To be free, people will have to
look within their own minds and work towards freeing themselves from
the chains of ignorance and craving. Freedom in the truest sense is only
possible when a person uses Dhamma to develop his character through
good speech and action and to train his mind so as to expand his mental
potential and achieve his ultimate aim of enlightenment.
While
recognizing the usefulness of separating religion from politics and the
limitations of political systems in bringing about peace and happiness,
there are several aspects of the Buddha’s teaching which have close
correspondence to the political arrangements of the present day.
Firstly, the Buddha spoke about the equality of all human beings long
before Abraham Lincoln, and that classes and castes are artificial
barriers erected by society. The only classification of human beings,
according to the Buddha, is based on the quality of their moral conduct.
Secondly, the Buddha encouraged the spirit of social -co-operation and
active participation in society. This spirit is actively promoted in the
political process of modern societies. Thirdly, since no one was
appointed as the Buddha’s successor, the members of the Order were to be
guided by the Dhamma and Vinaya, or in short, the Rule of Law. Until
today very member of the Sangha is to abide by the Rule of Law which
governs and guides their conduct.
Fourthly,
the Buddha encouraged the spirit of consultation and the democratic
process. This is shown within the community of the Order in which all
members have the right to decide on matters of general concern. When a
serious question arose demanding attention, the issues were put before
the monks and discussed in a manner similar to the democratic
parliamentary system used today. This self-governing procedure may come
as a surprise to many to learn that in the assemblies of Buddhists in
India 2,500 years and more ago are to be found the rudiments of the
parliamentary practice of the present day. A special officer similar to
‘Mr. Speaker’ was appointed to preserve the dignity of the Parliamentary
Chief Whip, was also appointed to see if the quorum was secured.
Matters were put forward in the form of a motion which was open to
discussion. In some cases it was done once, in others three times, thus
anticipating the practice of Parliament in requiring that a bill be read
a third time before it becomes law. If the discussion showed a
difference of opinion, it was to be settled by the vote of the majority
through balloting.
The
Buddhist approach to political power is the moralization and the
responsible use of public power. The Buddha preached non-violence and
peace as a universal message. He did not approve of violence or the
destruction of life, and declared that there is no such thing as a
‘just’ war. He taught: ‘The victor breeds hatred, the defeated lives in
misery. He who renounces both victory and defeat is happy and peaceful.’
Not only did the Buddha teach non-violence and peace, He was perhaps
the first and only religious teacher who went to the battlefield
personally to prevent the outbreak of a war. He diffused tension between
the Sakyas and the Koliyas who were about to wage war over the waters
of Rohini. He also dissuaded King Ajatasattu from attacking the Kingdom
of the Vajjis.
The
Buddha discussed the importance and the prerequisites of a good
government. He showed how the country could become corrupt, degenerate
and unhappy when the head of the government becomes corrupt and unjust.
He spoke against corruption and how a government should act based on
humanitarian principles.
The
Buddha once said, ‘When the ruler of a country is just and good, the
ministers become just and good; when the ministers are just and good,
the higher officials become just and good; when the higher officials are
just and good, the rank and file become just and good; when the rank
and file become just and good, the people become just and
good.’(Anguttara Nikaya)
In
the Cakkavatti Sihananda Sutta, the Buddha said that immorality and
crime, such as theft, falsehood, violence, hatred, cruelty, could arise
from poverty. Kings and governments may try to suppress crime through
punishment, but it is futile to eradicate crimes through force.
In
the Kutadanta Sutta, the Buddha suggested economic development instead
of force to reduce crime. The government should use the country’s
resources to improve the economic conditions of the country. It could
embark on agricultural and rural development, provide financial support
to entrepreneurs and business, provide adequate wages for workers to
maintain a decent life with human dignity.
In
the Jataka, the Buddha had given to rules for Good Government, known as
‘Dasa Raja Dharma’. These ten rules can be applied even today by any
government which wishes to rule the country peacefully. The rules are as
follows:
1) be liberal and avoid selfishness,
2) maintain a high moral character,
3) be prepared to sacrifice one’s own pleasure for the well-being of the subjects,
4) be honest and maintain absolute integrity,
5) be kind and gentle,
6) lead a simple life for the subjects to emulate,
7) be free from hatred of any kind,
8) exercise non-violence,
9) practise patience, and
10) respect public opinion to promote peace and harmony.
Regarding the behavior of rulers, He further advised:
- A good ruler should act impartially and should not be biased and
discriminate between one particular group of subjects against another.
- A good ruler should not harbor any form of hatred against any of his subjects.
- A good ruler should show no fear whatsoever in the enforcement of the law, if it is justifiable.
- A good ruler must possess a clear understanding of the law to be
enforced. It should not be enforced just because the ruler has the
authority to enforce the law. It must be done in a reasonable manner and
with common sense. — (Cakkavatti Sihananda Sutta)
In
the Milinda Panha,it is stated: ‘If a man, who is unfit, incompetent,
immoral, improper, unable and unworthy of kingship, has enthroned
himself a king or a ruler with great authority, he is subject to be
tortured‚ to be subject to a variety of punishment by the people,
because, being unfit and unworthy, he has placed himself unrighteously
in the seat of sovereignty. The ruler, like others who violate and
transgress moral codes and basic rules of all social laws of mankind, is
equally subject to punishment; and moreover, to be censured is the
ruler who conducts himself as a robber of the public.’ In a Jataka
story, it is mentioned that a ruler who punishes innocent people and
does not punish the culprit is not suitable to rule a country.
The
king always improves himself and carefully examines his own conduct in
deeds, words and thoughts, trying to discover and listen to public
opinion as to whether or not he had been guilty of any faults and
mistakes in ruling the kingdom. If it is found that he rules
unrighteously, the public will complain that they are ruined by the
wicked ruler with unjust treatment, punishment, taxation, or other
oppressions including corruption of any kind, and they will react
against him in one way or another. On the contrary, if he rules
righteously they will bless him: ‘Long live His Majesty.’ (Majjhima
Nikaya)
The
Buddha’semphasis on the moral duty of a ruler to use public power to
improve the welfare of the people had inspired Emperor Asoka in the
Third Century B.C. to do likewise. Emperor Asoka, a sparkling example of
this principle, resolved to live according to and preach the Dhamma and
to serve his subjects and all humanity. He declared his non-aggressive
intentions to his neighbors, assuring them of his goodwill and sending
envoys to distant kings bearing his message of peace and non-aggression.
He promoted the energetic practice of the socio-moral virtues of
honesty, truthfulness, compassion, benevolence, non-violence,
considerate behavior towards all, non-extravagance, non-acquisitiveness,
and non-injury to animals. He encouraged religious freedom and mutual
respect for each other’s creed. He went on periodic tours preaching the
Dhamma to the rural people. He undertook works of public utility, such
as founding of hospitals for men and animals, supplying of medicine,
planting of roadside trees and groves, digging of wells, and
construction of watering sheds and rest houses. He expressly forbade
cruelty to animals.
Sometimes
the Buddha is said to be a social reformer. Among other things, He
condemned the caste system, recognized the equality of people, spoke on
the need to improve socio-economic conditions, recognized the importance
of a more equitable distribution of wealth among the rich and the poor,
raised the status of women, recommended the incorporation of humanism
in government and administration, and taught that a society should not
be run by greed but with consideration and compassion for the people.
Despite all these, His contribution to mankind is much greater because
He took off at a point which no other social reformer before or ever
since had done, that is, by going to the deepest roots of human ill
which are found in the human mind. It is only in the human mind that
true reform can be effected. Reforms imposed by force upon the external
world have a very short life because they have no roots. But those
reforms which spring as a result of the transformation of man’s inner
consciousness remain rooted. While their branches spread outwards, they
draw their nourishment from an unfailing source — the subconscious
imperatives of the life-stream itself. So reforms come about when men’s
minds have prepared the way for them, and they live as long as men
revitalize them out of their own love of truth, justice and their fellow
men.
The
doctrine preached by the Buddha is not one based on ‘Political
Philosophy’. Nor is it a doctrine that encourages men to worldly
pleasures. It sets out a way to attain Nibbana. In other words, its
ultimate aim is to put an end to craving (Tanha) that keeps them in
bondage to this world. A stanza from the Dhammapada best summarizes this
statement: ‘The path that leads to worldly gain is one, and the path
that leads to Nibbana(by leading a religious life)is another.’
However,
this does not mean that Buddhists cannot or should not get involved in
the political process, which is a social reality. The lives of the
members of a society are shaped by laws and regulations, economic
arrangements allowed within a country, institutional arrangements, which
are influenced by the political arrangements of that society.
Nevertheless, if a Buddhist wishes to be involved in politics, he should
not misuse religion to gain political powers, nor is it advisable for
those who have renounced the worldly life to lead a pure, religious life
to be actively involved in politics.
The Rules for Rulers
Ashoka, The Great
The
famous ruler of Mauryan Dynasty in India. His kingdom consisted the
main parts of India. He was most probably the first Indian Ruler to
unite the emtire empire under his control. He spread his kingdom all
over India and to the parts closing in Afghanistan, Asaam and those of
South India. He was greatly moved by the massacre after Kalinga War and
he changed his mind and left the path of violence and accepted Buddhism.
He then on followed the preaching’s of Lord Buddha. His reign time is
from 269-232 BC and his administration area belonged to Patliputra the
present Patna in Bihar. He is the 2nd most famous ruler of Prabuddha
Bharat.
Fast Facts: Ashoka the Great
Known For: Ashoka was the ruler of India’s Mauryan Empire; after an epiphany, he became a promoter of Buddhist non-violence.
Born: 304 BCE in Pataliputra, Mauryan Empire
Parents: Bindusara and Dharma
Died: 232 BCE in Pataliputra, Mauryan Empire
Spouse(s): Devi, Kaurwaki confirmed; many others alleged
Children: Mahinda, Kunala, Tivala, Jalauka
Notable Quote: “Dharma is good. And what is Dhamma? It is having few
faults and many goods deeds, mercy, charity, truthfulness, and purity.”
Introduction to Buddhism
Bindusara
recalled his son to Maurya to help quell an uprising in Ujjain, the
former capital of the Avanti Kingdom. Ashoka succeeded but was injured
in the fighting. Buddhist monks tended to the wounded prince in secret
so that his eldest brother, the heir-apparent Susima, would not learn of
Ashoka’s injuries.
At
this time, Ashoka officially converted to Buddhism and began embracing
its principles, though they were in direct conflict with his life as a
general. He met and fell in love with a woman from Vidisha called Devi
who also attended to his injuries during this period. The couple later
married.
When
Bindusara died in 275 BCE, a two-year war for the throne erupted
between Ashoka and his half-brothers. The Vedic sources vary on how many
of Ashoka’s brothers died—one says that he killed them all while
another states that he killed several of them. In either case, Ashoka
prevailed and became the third ruler of the Mauryan Empire.
For
the first eight years of his reign, Ashoka waged near-constant war on
surrounding regions. He had inherited a sizable empire, but he expanded
it to include most of the Indian subcontinent, as well as the area from
the current-day borders of Iran and Afghanistan in the west to
Bangladesh and Burma border in the east. Only the southern tip of India
and Sri Lanka and the kingdom of Kalinga on the northeast coast of India
remained out of his reach.
Although
he had considered himself more or less a Buddhist prior to that day,
the carnage at Kalinga led Ashoka to devote himself completely to
Buddhism, and he vowed to practice ahimsa, or nonviolence, from that day
forward.
Edicts
Had
Ashoka simply vowed to himself that he would live according to Buddhist
principles, later ages would likely not remember his name. However, he
published his intentions for the whole empire to read. Ashoka wrote out a
series of edicts, explaining his policies and aspirations for the
empire and urging others to follow his enlightened example.
The
Edicts of King Ashoka were carved onto pillars of stone 40 to 50 feet
high and set up all around the edges of the Mauryan Empire as well as in
the heart of Ashoka’s realm. Dozens of these pillars can still be found
in India, Nepal, Pakistan, and Afghanistan.
In
his edicts, Ashoka vowed to care for his people like a father and
promised neighboring people that they need not fear him—that he would
use only persuasion, not violence, to win people over. Ashoka noted that
he had made available shade and fruit trees for the people as well as
medical care for all people and animals.
His
concern for living things also appeared in a ban on live sacrifices and
sport hunting as well as a request for respect for all other creatures,
including servants. Ashoka urged his people to follow a vegetarian diet
and banned the practice of burning forests or agricultural wastes that
might harbor wild animals. A long list of animals appeared on his
protected species list, including bulls, wild ducks, squirrels, deer,
porcupines, and pigeons.
Ashoka
also ruled with incredible accessibility. He noted that “I consider it
best to meet with people personally.” To that end, he went on frequent
tours around his empire. He also advertised that he would stop whatever
he was doing if a matter of imperial business needed attention, even if
he was having dinner or sleeping.
In
addition, Ashoka was very concerned with judicial matters. His attitude
toward convicted criminals was quite merciful. He banned punishments
such as torture, removing people’s eyes, and the death penalty, and he
urged pardons for the elderly, those with families to support, and those
who were doing charitable work.
Finally,
although Ashoka urged his people to practice Buddhist values, he
fostered an atmosphere of respect for all religions. Within his empire,
people followed not only the relatively new Buddhist faith but also
Jainism, Zoroastrianism, Greek polytheism, and many other belief
systems. Ashoka served as an example of tolerance for his subjects, and
his religious affairs officers encouraged the practice of any religion.
Legacy
We
do not know the names of most of Ashoka’s wives and children, however,
his twin children by his first wife, a boy called Mahindra and a girl
named Sanghamitra, were instrumental in converting Sri Lanka to
Buddhism.
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The Rules for Rulers
СН 22,24 (S iii 26)
Абхијана Сута
- Директно знаејќи -
[абхијанти]
Два
услови (удвоени четири со синоними) за уништување на страдањата:
целосно разбирање и напуштање. Треба да се остане свесен да не се
фокусира само на еден од овие двајца.
Отворот (сута) кај Саватт. {N}

Без директно познавање и целосно разбирање на Формата, бихкус, без да
се обесхрабри кон неа и да се напушти, не може да се уништи страдањето;
без директно знаење и целосно разбирање Чувство, бхикхус, без да се
обесхрабри кон него и да го напушти, не може да се уништи страдањето;
без директно познавање и целосно разбирање на перцепцијата, бихкухус,
без да се обесхрабри кон неа и да се напушти, не може да се уништи
страдањето; без директно познавање и целосно разбирање на Конструкциите,
бихкухус, без да се обесхрабри кон нив и да ги напушти, не може да се
уништи страдањето; без директно познавање и целосно разбирање на свеста,
бихкухус, без да се обесхрабри кон неа и да се напушти, не може да се
уништи страдањето.

Со директно познавање и целосно разбирање на Формата, бихкухус, со тоа
што ќе се обесхрабри кон неа и ќе се напушти, тој е во состојба да го
уништи страдањето; со директно познавање и целосно разбирање на
Чувството, бихкухус, со тоа што ќе се обесхрабри кон него и ќе го
напушти, тој е во состојба да го уништи страдањето; со директно
познавање и целосно разбирање на перцепцијата, бихкухус, со тоа што ќе
се обесхрабри кон неа и ќе се напушти, тој е во состојба да го уништи
страдањето; со директно познавање и целосно разбирање на Конструкциите,
бихкухус, со несочувствување кон нив и напуштање на нив, човек е во
состојба да го уништи страдањето; со директно познавање и целосно
разбирање на свеста, бихкухус, со тоа што ќе се обесхрабри кон неа и ќе
го напушти, тој е способен да го уништи страдањето.
ПОБЕДНИ ИНДУСТРИ
1. ДИГИТАЛНИ ПРОИЗВОДИ,
2. ГИГ ЕКОНОМИЈА,
3. ИНВЕСТИРАЕ НА АКЦИОНИ ПАЗАР,
4. Градинарство за дома,
5. ОНЛАЈН ТРЕНЕР / НАСТАВА,
6. МЕНТАЛНО ЗДРАВЈЕ,
7. АЛТЕРНЕТ ЕНЕРГИЈА,
8. ОСИГУРУВАЕ,
9. АЛТЕРНЕТ ЛЕКОВИ,
10. ИГРАЕ,
11. ЗДРАВЈЕ
12. ПАЗАР ЗА АФИЛИЈАТ,
13. МАРКЕТИНГ на мрежата,
14. НАУКИ ЗА ПОДАТОЦИ,
15. ДУХОВНИ НАУКИ.
Буда ги храни гладните.
Гладта
е најголема од страдања; агрегатите на битието се главниот извор на
страдање; ако човек темелно го разбере ова, тој ја постигнал Нибана,
врховна среќа. Оваа религиозна инструкција ја дал Учителот додека
престојувал во Чави, во врска со одреден лаички ученик. еден ден, додека
учителот седеше во парфемираната комора во Јетавана {3.262}, го
разгледа светот разденувајќи, виде еден сиромашен човек во Чави.
Согледувајќи дека ги поседува потребните факултети за постигнување на
Плодот на преобратувањето, тој се опколи со друштво од петстотини монаси
и отиде во Чави.
Theителите
на Чави веднаш го поканија Учителот да им биде гостин. Тој сиромашен
човек исто така слушнал дека Учителот пристигнал и се решил да отиде и
да го слушне наставникот како го проповеда законот. Но, баш [30,75] ден,
неговиот вол се оддалечи. Затоа, тој сметаше во себе: „Дали ќе го барам
тој вол или ќе одам да го слушам Законот?“ И дојде до следниот
заклучок: „Прво ќе го барам тој вол, а потоа ќе одам да го слушнам
Законот“. Соодветно на тоа, рано наутро, тој тргна да го бара својот
вол. Āḷителите на Чави обезбедија места за собранието на монаси со кои
претседаваше Буда, ги послужуваа со храна и по оброкот зедоа сад за
учители, за да може зборовите на благодарноста. Рече Учителот: „Оној
заради кого дојдов овде патување од триесет лиги отиде во шумата да го
бара изгубениот вол. Додека не се врати, нема да го проповедам Законот
“. И тој молчеше. Додека беше уште ден, тој сиромав го најде својот вол и
веднаш го одведе волот на стадото. Потоа си помисли: „Дури и да не
можам ништо друго, барем ќе му оддадам почит на Учителот“. Соодветно на
тоа, иако беше угнетуван од болка од глад, тој реши да не оди дома, но
отиде брзо кај Учителот и му се поклони на Учителот, седна со почит од
едната страна. Кога дојде сиромавиот човек и застана пред Учителот,
Учителот му рече на стјуардот на милостињата: „Дали има преостаната
храна од собранието на монасите?“ „Пречесниот господине, храната не е
допрена“. „Па тогаш, послужете го овој сиромашен човек со храна“. Значи,
кога стјуардот му обезбеди на тој сиромашен човек со седиште на место
што го означува Учителот, тој го послужи должно со оризова каша и друга
храна, и тврда и мека. Кога сиромавиот го изеде својот оброк, ја
исплакна устата. (Ни велат дека со овој единствен исклучок нема друга
запишана инстанца во Трите Пињаки {3,263} од Татагата што се
распрашувала за снабдување со храна.) Веднаш штом се ублажија физичките
страдања на сиромавиот, неговиот ум стана мирен. Потоа, Учителот го
проповедал законот по редовен редослед, изнесувајќи ги едни по други
четирите благородни вистини. На крајот од лекцијата, сиромашниот човек
беше воспоставен во Плодот на конверзијата. Тогаш, Учителот ги изговори
благодарните зборови, и како што стори, стана од своето место и замина.
Мноштвото го придружуваше малку и потоа се врати назад. Монасите што го
придружуваа Учителот беа многу огорчени и рекоа: „Само разгледајте,
браќа, што направил Учителот. Никогаш претходно не се случило ништо од
тој вид. Но, денес, гледајќи одреден сиромашен човек, Учителот се
распрашуваше за снабдувањето со храна и ја насочи храната да му се даде
на друг “. Учителот се сврте, застана [30,76] и рече: „Монаси, што
зборуваш?“ Кога слушна што зборуваат, им рече: „Дури е така, монаси.
Кога дојдов овде на пат од триесет лиги, долго и тешко патување, мојата
единствена причина да дојдам овде беше фактот што видов дека овој
ученик-лаик ги поседува потребните факултети за постигнување на Плодот
на реализацијата. Рано утрото, потиснат од болка во глад, овој човек
отишол во шумата и го поминал денот во шумата барајќи го својот вол кој
се изгубил. Затоа, си помислив: ‘Ако му го проповедам законот на овој
човек додека страда од болка во глад, тој нема да може да го сфати.’
Затоа, го сторив тоа што го направив. Монаси, нема страдања како
страдања од глад “.
Следното
е првиот дел од нашата седумделна посна серија за телесните дела на
милост и како можеме - и треба - да ги вметнеме во нашите животи.
Нахранете го гладниот Тела на милоста:
� Нахранете ги гладните.
� Дајте да пиете на жедните.
� Облечете голи.
� Засолниште за бездомници.
� Утеши ги болните.
� Закопајте ги мртвите.

� Утеши го затворениот. Исус и рече на Света Фаустина: “… Јас од тебе
барам дела на милост, кои треба да произлезат од loveубов кон Мене.
Треба да им покажуваш милост на соседите секогаш и секаде. Не смееш да
се намалуваш од ова или обидете се да се изговорите или да се ослободите
од тоа “
Бидејќи бев гладен, и ти ми даде нешто да јадам.

Feed the Hungry
This
Lent, consider our Lord’s words to St. Faustina: “… I demand from you
deeds of mercy …” Here’s the first of our seven-part series.
67) Classical Malagasy,класичен малгашки,

Friends



SN 22.24 (S iii 26)
Abhijāna Sutta
- Fahafantarana mivantana -
[Abhijānati]
Fepetra roa (avo roa heny
miaraka amin’ny synonyme) handravana ny fijaliana: fahatakarana feno ary
fandaozana. Ny iray dia tokony hijanona ho mailo hatrany fa tsy
hifantoka amin’ny iray ihany amin’ireo roa ireo.
Ny (sutta) misokatra ao Sāvatthī. {N}
Raha tsy fantatrao tsara sy
takatrao tanteraka ny endrika, bhikkhus, raha tsy mankasitraka azy io sy
mandao azy dia tsy afaka mamotika ny fijaliana; raha tsy fantatrao sy
takatrao tanteraka ny Fahatsapana, bhikkhus, raha tsy tezitra aminy sy
mahafoy azy dia tsy afaka mamotika ny fijaliana; raha tsy mahafantatra
mivantana sy mahatakatra tanteraka ny Perception, bhikkhus, raha tsy
tezitra aminy sy mandao azy dia tsy afaka mamotika ny fijaliana; raha
tsy fantatrao sy takatrao tanteraka ny Constructions, bhikkhus, raha tsy
tezitra amin’izy ireo sy mandao azy ireo, dia tsy mahavita manimba ny
fijaliana; raha tsy fantatrao sy takatrao tanteraka ny
Fahatsiarovan-tena, bhikkhus, raha tsy tezitra aminy sy mahafoy azy dia
tsy afaka mamotika ny fijaliana.
Amin’ny fahalalana mivantana
sy fahatakarana feno ny endrika, bhikkhus, amin’ny fahafoizan-tena
mankany aminy sy fandaozana azy dia afaka manimba ny fijaliana; amin’ny
fahalalana mivantana sy fahatakarana tanteraka ny Fahatsapana, bhikkhus,
amin’ny fahafoizan-tena aminy sy fandaozana azy, dia afaka mamotika ny
fijaliana; amin’ny fahalalana mivantana sy ny fahazoana tanteraka ny
Perception, bhikkhus, amin’ny fahafoizan-tena aminy sy fandaozana azy,
dia afaka mamotika ny fijaliana; amin’ny fahalalana mivantana sy ny
fahazoana tanteraka ny Constructions, bhikkhus, amin’ny fahafoizan-tena
ho azy ireo sy fandaozana azy ireo, dia afaka mamotika ny fijaliana;
amin’ny fahalalana mivantana sy fahatakarana tanteraka ny
fahatsiarovan-tena, bhikkhus, amin’ny fahafoizan-tena mankany aminy sy
fandaozana azy dia afaka mamotika ny fijaliana.
Indostria mandresy:
1. Vokatra DIGITAL,
2. GON ECONOMY,
3. FANOMPOANA MARKET STOCK,
4. Fambolena trano,
5. FAMPIANARANA / FAMPIANARANA ONLINE,
6. Fahasalamana ara-tsaina,
7. ENERGY ALALAN’NY,
8. INSURANS,
9. fanafody tsy tapaka,
10. GAMING,
11. FAHASALAMANA,
12. MARKET AFFILIATE,
13. FIVAROTANA AN-TANY,
14. SIANSA DATA,
15. Siansa ara-panahy.
Mamelona ny noana ny Buddha.
Ny mosary no lehibe indrindra
amin’ny fahoriana; ny Aggregates of Being no loharano lehibe indrindra
hijerena; Raha mahatakatra tsara an’io ny lehilahy dia nahatratra an’i
Nibbāna, Fahasambarana Farany. Ity torolàlana ara-pivavahana ity dia
nomen’ny Mpampianatra fony izy nipetraka tao Āḷavi mikasika ny mpianatra
laika iray. indray andro, raha nipetraka tao amin’ny Chambre Perfumed
tao Jetavana {3.262} ny Mpampianatra tamin’ny maraina, dia nahita
lehilahy mahantra iray tany Āḷavi izy. Rehefa tsapany fa manana ny
fahaizany ilaina izy amin’ny fahazoana ny Voan’ny Fiovam-po dia
nanodidina azy niaraka tamin’ny moanina dimam-jato izy ary nankany
Āḷavi.
Nanasa ny Mpampianatra ho
tonga vahininy avy hatrany ny mponin’i Āḷavi. Ity lehilahy mahantra ity
dia nahare koa fa tonga ny Mpampianatra ary nanapa-kevitra ny handeha
handre ny Mpampianatra mitory ny lalàna. Fa tamin’io andro io dia nania
ny omby iray teo aminy. Dia nieritreritra tao am-pony izy hoe: Hitady io
omby io va aho, sa handeha hihaino ny lalàna? Ary tonga tamin’ity
fehin-kevitra manaraka ity izy: “Hikatsaka an’io omby io aloha aho ary
avy eo handeha hihaino ny lalàna.” Araka izany, vao maraina dia
nanomboka nitady ny ombiny izy. Ny mponina ao Āḷavi dia nanome toerana
ho an’ny Fiangonan’ny moanina notarihin’i Buddha, nanolotra sakafo ho
azy ireo, ary rehefa avy nisakafo dia naka ny vilia ny Mpampianatra ny
teny fisaorana. Hoy ilay Mpampianatra: “Izay nahatongavako teto dia
nanao liga telo-polo izay nankany amin’ny ala hitady ny ombiny izay
very. Raha tsy tafaverina izy, dia hitory ny lalàna. Ary nangina izy,
raha mbola antoandro iny, dia nahita ilay omby ilay mahantra ka
nampandeha ny omby niverina tany amin’ny omby. Avy eo dia nieritreritra
tao am-pony izy hoe: “Na dia tsy afaka manao zavatra hafa aza aho, dia
hanome fanajana ny Mpampianatra farafaharatsiny.” Na izany aza, na dia
nampahorina tamin’ny fanaintainan’ny hanoanana aza izy dia
nanapa-kevitra ny tsy hody, fa nandeha haingana tany amin’ny
Mpampianatra, ary niankohoka tamin’ny Mpampianatra, dia nipetraka
tamim-panajana. Ary rehefa tonga ilay mahantra ka nijanona teo
anatrehan’ny Mpampianatra, dia hoy ny Mpampianatra tamin’ny mpikarakara
ny fiantrana: Mbola misy sisa ihany va ny sakafo ho an’ny fiangonan’ny
moanina? “Andriamatoa Andriamatoa Andriamatoa, tsy voakitika ny sakafo.”
“Omeo sakafo ity malahelo ity!” Ka rehefa nomen’ny mpitantana seza ho
an’io lehilahy mahantra io eo amin’ny toerana iray notondroin’ny
Mpampianatra izy, dia nanompo azy tamim-pahatokiana niaraka tamin’ny
buborridge sy sakafo hafa, na mafy na malefaka. Rehefa nihinana ny
sakafony ilay mahantra dia nanasa ny vavany izy (Nolazaina taminay fa
tsy misy tranga hafa ao amin’ny rakitsoratra ao amin’ny Three Piṭakas
{3.263} an’ny Tathāgata nanontany momba ny famatsian-kanina.) Raha
vantany vao nilamina ny fijalian’ny lehilahy mahantra dia nanjary
milamina ny sainy. Avy eo ny Mpampianatra dia nitory ny lalàna tamin’ny
filaharana milahatra, ary nanazava tsirairay ireo fahamarinana efatra
lehibe. Tamin’ny famaranana ny lesona dia niorina tamin’ny voan’ny
fiovam-po ilay lehilahy mahantra. Avy eo ny Mpampianatra dia nanonona ny
teny fisaorana, ary rehefa vita izany, dia nitsangana niala tamin’ny
sezany izy ka lasa nandeha. Nanaraka azy teny lavidavitra kely ny
valalabemandry ary niverina avy eo. Tezitra ireo moanina niaraka
tamin’ny mpampianatra ka nanao hoe: Tsy mbola nisy toy izany
hatramin’izay. Androany kosa, raha nahita lehilahy mahantra iray ny
Mpampianatra, dia nanontany ny famatsian-kanina, ary nasainy nomena hafa
ny sakafo. ” Nihodina ilay Mpampianatra ary nijanona, [30.76] ary hoy
izy: “moanina, inona no lazainao?” Rehefa henony izay nolazain’izy ireo
dia hoy izy tamin’izy ireo: “Marina izany, ry moanina. Rehefa tonga teto
aho nanao ligy telopolo, dia lavitra sy sarotra, ny hany antony
nahatongavako teto dia ny fahitako fa ity mpianatra laika ity dia manana
ny fahaizany ilaina hahazoana ny voan’ny fiovam-po. Vao maraina ny
andro, voageja noho ny hanoanana, nandeha tany an’ala ity lehilahy ity
ary nandany tontolo andro tany an’ala nitady ny ombiny very. Ary noho
izany dia nieritreritra tao am-poko aho hoe: ‘Raha mitory ny lalàna
amin’ity lehilahy ity aho, raha mijaly noho ny hanoanana izy, dia tsy ho
azony.’ Koa izany no nataoko. Ry moanina, tsy misy fijaliana toy ny
fahorian’ny hanoanana. ”
Ity manaraka ity dia ny
tapany voalohany amin’ny andiany fito amin’ny faratampony momba ny asa
famindram-po sy ny fomba ahafahantsika mampiditra azy ireo amin’ny
fiainantsika.
Fahano ny noana ireo asan’ny famindram-po:
- Fahano ny noana.
Manomeza hosotro amin’izay mangetaheta.
Ot Anaovy ny mitanjaka.
Fialofana ireo tsy manan-kialofana.
Fampaherezana ny marary.
‘Aleveno ny maty.
� Ampiono ny voafonja. Hoy i
Jesosy tamin’i St. Faustina: “… Mangataka famindram-po aminao aho, izay
tokony hipoitra noho ny fitiavako ahy. Tokony hamindra fo amin’ny
mpiara-monina aminao mandrakariva ianao sy amin’ny toerana rehetra. Tsy
tokony hihena ianao avy amin’ity na manandrana miala tsiny na manafaka
tena aminao amin’izany “
Fa noana Aho, dia nomenareo hanina.
Fahano ny ondriko (Ampifitia)
MsTsara
676 subscribers



Fahano ny ondriko (Ampifitia)




68) Classical Malay-Melayu Klasik,

SN 22.24 (S iii 26)
Abhijāna Sutta
- Mengetahui secara langsung -
[abhijānati]
Dua syarat (digandakan empat
dengan sinonim) untuk menghancurkan penderitaan: pemahaman penuh dan
meninggalkan. Seseorang harus terus sedar untuk tidak hanya memusatkan
perhatian pada salah satu dari dua perkara ini.
Pembukaan (sutta) di Sāvatthī. {N}
Tanpa mengetahui dan
memahami secara langsung Bentuk, para bhikkhu, tanpa merasa tidak senang
terhadapnya dan meninggalkannya, seseorang tidak dapat menghancurkan
penderitaan; tanpa mengetahui secara langsung dan memahami sepenuhnya
Perasaan, para bhikkhu, tanpa merasa tidak senang terhadapnya dan
meninggalkannya, seseorang tidak dapat menghancurkan penderitaan; tanpa
mengetahui secara langsung dan memahami sepenuhnya Persepsi, para
bhikkhu, tanpa merasa tidak senang terhadapnya dan meninggalkannya,
seseorang tidak dapat menghancurkan penderitaan; tanpa mengetahui dan
memahami secara langsung Konstruksi, para bhikkhu, tanpa bersikap rendah
hati terhadap mereka dan meninggalkannya, seseorang tidak dapat
menghancurkan penderitaan; tanpa mengetahui secara langsung dan memahami
sepenuhnya Kesadaran, para bhikkhu, tanpa merasa tidak senang
terhadapnya dan meninggalkannya, seseorang tidak dapat menghancurkan
penderitaan.
Dengan mengetahui dan
memahami secara langsung Bentuk, para bhikkhu, dengan tidak sabar
terhadapnya dan meninggalkannya, seseorang dapat menghancurkan
penderitaan; dengan secara langsung mengetahui dan memahami sepenuhnya
Perasaan, para bhikkhu, dengan tidak sabar terhadapnya dan
meninggalkannya, seseorang dapat menghancurkan penderitaan; dengan
mengetahui secara langsung dan memahami sepenuhnya Persepsi, para
bhikkhu, dengan tidak sabar terhadapnya dan meninggalkannya, seseorang
dapat menghancurkan penderitaan; dengan mengetahui dan memahami secara
langsung Konstruksi, para bhikkhu, dengan bersikap tidak sopan terhadap
mereka dan meninggalkannya, seseorang dapat menghancurkan penderitaan;
dengan mengetahui secara langsung dan sepenuhnya memahami Kesadaran,
para bhikkhu, dengan tidak sabar terhadapnya dan meninggalkannya,
seseorang dapat menghancurkan penderitaan.
INDUSTRI MENANG:
1. PRODUK DIGITAL,
2. EKONOMI GIG,
3. PELABURAN PASARAN STOK,
4. KEJOHANAN RUMAH,
5. COACHING / PENGAJARAN ONLINE,
6. KESIHATAN MENTAL,
7. TENAGA SELANJUTNYA,
8. INSURANS,
9. UBAT ALTERNATE,
10. PERMAINAN,
11. PENJAGAAN KESIHATAN,
12. PASARAN AFFILIATE,
13. PEMASARAN RANGKAIAN,
14. SAINS DATA,
15. SAINS SEMANGAT.
Buddha memberi makan kepada orang yang lapar.
Kelaparan adalah penderitaan
yang paling besar; Agregat Kehidupan adalah sumber utama penderitaan;
Sekiranya seorang lelaki benar-benar memahami hal ini, dia telah
mencapai Nibbāna, Kebahagiaan Tertinggi. Arahan agama ini diberikan oleh
Guru ketika dia tinggal di Āḷavi dengan merujuk kepada murid awam
tertentu. suatu hari, ketika Guru yang duduk di Bilik Wangi di Jetavana
{3.262} meninjau dunia pada waktu subuh, dia melihat seorang miskin di
Āḷavi. Menyadari bahawa dia memiliki kemampuan yang diperlukan untuk
mencapai Buah Penukaran, dia mengelilingi dirinya dengan lima ratus
bhikkhu dan pergi ke Āḷavi.
Penduduk Āḷavi langsung
mengajak Guru untuk menjadi tetamu mereka. Orang miskin itu juga
mendengar bahawa Guru telah tiba dan memutuskan untuk pergi dan
mendengar Guru memberitakan Hukum. Tetapi pada hari itu [30.75] seekor
lembu tersesat. Maka dia mempertimbangkan dalam dirinya, “Haruskah aku
mencari lembu itu, atau haruskah aku pergi dan mendengar Hukum?” Dan dia
sampai pada kesimpulan berikut, “Saya pertama kali akan mencari lembu
itu dan kemudian pergi dan mendengar Hukum.” Oleh karena itu, pada awal
pagi, dia berangkat mencari lembunya. Penduduk Āḷavi menyediakan tempat
duduk untuk Sidang Biksu yang dipimpin oleh Buddha, melayani mereka
dengan makanan, dan setelah makan mengambil mangkuk Guru, agar dia dapat
mengucapkan kata-kata kesyukuran. Kata Guru, “Dia untuk siapa saya
datang ke sini perjalanan tiga puluh liga telah pergi ke hutan untuk
mencari lembu yang hilang. Tidak sampai dia kembali, saya akan
memberitakan Hukum. ” Dan dia menenangkannya. Semasa masih hari, orang
miskin itu menjumpai lembu dan segera menghalau lembu itu ke kawanan.
Kemudian dia berfikir kepada dirinya sendiri, “Walaupun saya tidak dapat
melakukan apa-apa lagi, saya sekurang-kurangnya akan memberikan
penghormatan kepada Guru.” Oleh karena itu, walaupun dia ditindas dengan
rasa lapar, dia memutuskan untuk tidak pulang, tetapi pergi dengan
cepat kepada Guru, dan setelah memberi hormat kepada Guru, duduk dengan
hormat di satu pihak. Ketika orang miskin itu datang dan berdiri di
hadapan Guru, Guru itu berkata kepada pengawas sedekah itu, “Apakah ada
makanan yang tersisa di atas Jemaat Biksu?” “Yang Mulia Tuan, makanan
belum disentuh.” “Kalau begitu, layan orang miskin ini dengan makanan.”
Oleh itu, ketika pramugara itu menyediakan orang miskin itu dengan
tempat duduk di tempat yang ditunjukkan oleh Guru, dia melayannya dengan
tepung dengan bubur nasi dan makanan lain, baik dan lembut. Ketika
orang miskin itu makan, dia membilas mulutnya. (Kita diberitahu bahawa
dengan pengecualian tunggal ini tidak ada kejadian lain yang tercatat
dalam Tiga Piṭakas {3.263} Tathāgata yang telah bertanya tentang bekalan
makanan.) Sebaik sahaja penderitaan orang miskin itu diringankan,
fikirannya menjadi tenang. Kemudian Guru memberitakan Hukum secara
berurutan, menerangkan satu demi satu Empat Kebenaran Mulia. Pada akhir
pelajaran, orang miskin itu ditubuhkan dalam Buah Penukaran. Kemudian
Guru mengucapkan kata-kata terima kasih, dan setelah itu, bangkit dari
tempat duduknya dan pergi. Orang ramai menemaninya sedikit dan kemudian
berpatah balik. Para bhikkhu yang menemani Guru sangat marah dan
berkata, “Pertimbangkanlah, saudara-saudara, apa yang Guru lakukan.
Tidak ada perkara seperti ini yang pernah berlaku sebelumnya. Tetapi
hari ini, melihat orang miskin tertentu, Guru bertanya tentang bekalan
makanan dan mengarahkan agar makanan itu diberikan kepada orang lain. ”
Guru itu menoleh, berhenti, [30.76] dan berkata, “Para bhikkhu, apa yang
kamu katakan?” Ketika dia mendengar apa yang mereka katakan, dia
berkata kepada mereka, “Walaupun begitu, para bhikkhu. Ketika saya
datang ke sini selama tiga puluh liga, satu perjalanan yang panjang dan
sukar, satu-satunya alasan saya untuk datang ke sini adalah kenyataan
bahawa saya melihat bahawa murid awam ini memiliki kemampuan yang
diperlukan untuk mencapai Buah Penukaran. Pagi-pagi, ditindas oleh rasa
lapar, lelaki ini pergi ke hutan dan menghabiskan hari di hutan mencari
lembu yang hilang. Oleh itu, saya berfikir, “Sekiranya saya memberitakan
Hukum kepada orang ini semasa dia menderita rasa lapar, dia tidak akan
dapat memahaminya.” Oleh kerana itulah saya melakukan apa yang saya
lakukan. Para bhikkhu, tidak ada penderitaan seperti penderitaan
kelaparan. “
Berikut ini adalah bahagian
pertama dari siri Lenten tujuh bahagian kami mengenai perbuatan belas
kasihan dan bagaimana kita dapat - dan harus - memasukkannya ke dalam
kehidupan kita.
Feed the Hungry The Corporal Works of Mercy:
� Memberi makan kepada yang lapar.
� Beri minuman kepada yang dahaga.
� Pakaian dengan telanjang.
� Melindungi gelandangan.
� Selesa orang yang sakit.
� Mengebumikan si mati.
� Tenangkanlah orang yang
dipenjarakan. Yesus berkata kepada St. Faustina: “… Aku menuntut
kepadamu perbuatan belas kasihan, yang harus timbul karena cinta
kepada-Ku. Kamu harus menunjukkan belas kasihan kepada jiran-jiran kamu
selalu dan di mana-mana. Kamu tidak boleh mengecilkan hati dari ini atau
cuba maafkan atau membebaskan diri dari itu “
Sebab aku lapar, dan kamu memberi Aku sesuatu untuk dimakan.
Kisah Rasulullah Dan Pengemis Buta - Wajib Tonton Bagi Mereka Yang Belum Pernah Mendengar
PenMerah [dot] com TV
128K subscribers
Kisah Rasulullah Dan Pengemis Buta - Wajib Tonton Bagi Mereka Yang Belum Pernah Mendengar.
Ada yang mengatakan kisah ini
adalah palsu, kisah yang ramai antara kita pernah mendengarnya daripada
kecil hingga dewasa. Ini adalah dalil mereka yang mengatakan kisah ini
palsu, terpulangkah kepada pertimbangan dan pembelajaran anda. Tidak
akan ada seorang pun yang menulis di internet ini yang akan dapat
mengubah pendirian anda.
Dalil Yang Mengatakan Bahawa Kisah Ini Adalah Palsu:
Cobalah anda ketikkan di
Google kalimat ‘kisah pengemis buta Yahudi dan Rasulullah’, maka akan
muncul tulisan yang dimaksud. Dalam cerita itu, ditunjukkan betapa
mulianya akhlak Rasulullah kepada seorang pengemis buta Yahudi, yang
senantiasa mencela dan mengejeknya.
Bukankah akhlak Nabi memang bagus ?
Betul sekali. Akan tetapi,
bagusnya akhlak Nabi itu, tidak menjadi hujjah bahwa kisah yang sudah
terlanjur terkenal itu adalah sah datangnya dari sisi Rasulullah.
Apa sebabnya? Sebabnya, tak
lain tak bukan, karena kisah ini TIDAK ADA yang menukil siapa
periwayatnya. Tercantum dalam kitab hadist mana, siapa perawinya, dan
yang paling penting, siapa yang menshahihkannya!
Mengapa ini penting?
Ya, ini sangat penting.
Karena apa? karena ada hadits yang shahih datangnya dari Nabi, yang
mengancam siapa saja yang berdusta atas nama beliau, maka diperintahkan
kepadanya, untuk mengambil tempat duduknya di neraka. Wal iyadzubillah.
Dari Abdullah bin az-Zubair
radhiyallahu’anhu, Rasulullah shallallahu ‘alaihi wa sallam bersabda,
“Barangsiapa yang berdusta atas namaku maka hendaknya dia mengambil
tempat duduknya di neraka.” (HR. Bukhari, lihat al-Jam’u Baina
ash-Shahihain, hal. 8 )
Lho, kok dituduh berdusta atas nama Nabi?
Kalau yang diceritakan atau dikisahkan itu, tidak ada sumbernya dari sisi Nabi, apakah tidak disebut berdusta namanya?
Dari kisah pengemis buta
Yahudi itu misalnya, patutkah sahabat Abu Bakar Ash Shiddiq, yang
berkata benar, melakukan kebohongan di depan pengemis tersebut,
sementara beliau digelari Ash Shiddiq, yakni orang yang berkata benar?
Ketika Abubakar r.a. mulai
menyuapinya, si pengemis marah sambil berteriak, “siapakah kamu ?”.
Abubakar r.a menjawab, “aku orang yang biasa”. “Bukan !, engkau bukan
orang yang biasa mendatangiku”, jawab si pengemis buta itu.
Patutkah tuduhan yang demikian, dialamatkan orang yang terbaik dimuka bumi, setelah para anbiya dan mursalin?
Maka itu, sungguh, kisah
tersebut, meski di satu sisi nampak baik (dengan menceritakan akhlak
Nabi), namun terselip didalamnya kalimat tuduhan yang dalam kepada
sahabat Abu Bakar. Kisah yang diceritakan dari satu blog ke blog
lainnya, dari satu milis ke milis lainnya, akan tetapi, tidak pernah
disebutkan siapa perowi haditsnya, dan (yang paling penting) sah atau
tidaknya kisah ini!
Maka…hendaknya siapa saja
yang tahu sah/tidaknya akan kisah ini, sebaiknya mencantumkannya diambil
dari mana dan sah/tidaknya kisah tersebut. Jika tidak, maka takutlah
kepada sabda Nabi, sebagaimana telah tercantum diatas



Kisah Rasulullah Dan Pengemis Buta - Wajib Tonton Bagi Mereka Yang Belum Pernah Mendengar


70) Classical Maltese-Klassiku Malti,

SN 22.24 (S iii 26)
Abhijāna Sutta
- Jaf direttament -
[abhijānati]
Żewġ kundizzjonijiet
(irduppjati bħala erbgħa b’sinonimi) għall-qerda tat-tbatija: fehim sħiħ
u abbandun. Wieħed għandu jibqa ‘konxju li ma jiffokax fuq wieħed biss
minn dawn it-tnejn.
Il-ftuħ (sutta) f’Sāvatthī. {N}
Mingħajr ma jkunu jafu
direttament u jifhmu bis-sħiħ il-Forma, bhikkhus, mingħajr ma jinqata
‘qalbu lejha u jabbandunaha, wieħed ma jistax jeqred it-tbatija;
mingħajr ma tkun taf direttament u tifhem bis-sħiħ Tħossok, bhikkhus,
mingħajr ma tiddispassjona lejh u tabbanduna, wieħed ma jistax jeqred
it-tbatija; mingħajr ma jkunu jafu direttament u jifhmu bis-sħiħ
il-Perċezzjoni, bhikkhus, mingħajr ma jiddispassjonaw lejha u
jabbandunawha, wieħed ma jistax jeqred it-tbatija; mingħajr ma jkunu
jafu direttament u jifhmu bis-sħiħ il-Kostruzzjonijiet, bhikkhus,
mingħajr ma jħossuhom dispassjonati lejhom u jabbandunawhom, wieħed ma
jistax jeqred it-tbatija; mingħajr ma jkunu jafu direttament u jifhmu
bis-sħiħ il-Kuxjenza, bhikkhus, mingħajr ma jqanqlu qalbu u
jabbandunawh, wieħed ma jistax jeqred it-tbatija.
Billi tkun taf direttament u
tifhem bis-sħiħ il-Form, bhikkhus, billi tiddispassjona lejha u
tabbandunaha, wieħed ikun kapaċi jeqred it-tbatija; billi tkun taf
direttament u tifhem bis-sħiħ it-Tħossok, Bhikkhus, billi tiddispassjona
lejh u tabbanduna, wieħed ikun kapaċi jeqred it-tbatija; billi tkun taf
direttament u tifhem bis-sħiħ il-Perċezzjoni, bhikkhus, billi
tiddispassja lejha u tabbandunaha, wieħed ikun kapaċi jeqred it-tbatija;
billi tkun taf direttament u tifhem bis-sħiħ il-Kostruzzjonijiet,
bhikkhus, billi tiddispassja lejhom u tabbandunahom, wieħed ikun kapaċi
jeqred it-tbatija; billi taf direttament u tifhem bis-sħiħ is-Sensi,
bhikkhus, billi tiddispassjona lejha u tabbandunaha, wieħed ikun kapaċi
jeqred it-tbatija.
INDUSTRIJI REBBIEĦA:
1. PRODOTTI DIĠITALI,
2. EKONOMIJA GIG,
3. INVESTIMENT FIS-SUQ TAL-BAZSA,
4. ĠARDINAR DAR,
5. COACHING / TAGĦLIM ONLINE,
6. SAĦĦA MENTALI,
7. ENERĠIJA ALTERNATA,
8. ASSIGURAZZJONI,
9. MEDIĊINI ALTERNATI,
10. LOGĦOB,
11. KURA TAS-SAĦĦA,
12. SUQ AFFILJAT,
13. TQEGĦID FIS-SUQ TAN-NETWERK,
14. XJENZI TAD-DEJTA,
15. XJENZI SPIRITWALI.
Il-Buddha jitma ‘lill-Ġuħ.
Il-ġuħ huwa l-ikbar
afflizzjoni; l-Aggregati tal-Benesseri huma s-sors ewlieni tat-tbatija;
Jekk raġel jifhem sewwa dan, huwa laħaq Nibbāna, il-Happiness Suprema.
Din l-istruzzjoni reliġjuża ngħatat mill-Għalliem waqt li kien residenti
f’atavi b’referenza għal ċertu dixxiplu lajk. Għal ġurnata waħda, hekk
kif l-Għalliem bilqiegħda fil-Kamra Fwejjaħ f’Jetavana {3.262} stħarreġ
id-dinja fil-bidunett, huwa ra ċertu raġel fqir f’Āḷavi. Perċepixxi li
kellu l-fakultajiet meħtieġa biex jikseb il-Frott tal-Konverżjoni, huwa
mdawwar lilu nnifsu b’kumpanija ta ’ħames mitt patri u mar għand Āḷavi.
L-abitanti ta ‘Āḷavi
mill-ewwel stiednu lill-Għalliem biex ikun il-mistieden tagħhom. Dak
ir-raġel fqir sema ‘wkoll li l-Għalliem kien wasal u ħa d-deċiżjoni biex
imur jisma’ lill-Għalliem ixandar il-Liġi. Imma dak in-nhar stess
[30.75] barri tiegħu tbiegħed. Allura huwa qies fih innifsu, “Għandi
nfittex lil dak il-barri, jew għandi mmur nisma ‘l-Liġi?” U wasal
għall-konklużjoni li ġejja, “L-ewwel infittex dak il-barri u mbagħad
immur nisma ‘l-Liġi.” Għaldaqstant, kmieni filgħodu, huwa telaq biex
ifittex il-barri tiegħu. Ir-residenti ta ’Āḷavi pprovdew siġġijiet
għall-Kongregazzjoni tal-Patrijiet preseduta mill-Buddha, servewhom
bl-ikel, u wara l-ikla ħadu l-iskutella tal-Għalliem, biex ikun jista’
jippronunzja il-kliem ta ’ringrazzjament. Qal l-Għalliem, “Hu li
għall-fini tiegħu ġejt hawnhekk vjaġġ ta’ tletin lega mar fil-foresta
biex ifittex il-barri tiegħu li kien mitluf. Mhux qabel ma jirritorna,
ma nippriedka l-Liġi. ” U hu żamm is-silenzju tiegħu. Waqt li kien għadu
jum, dak il-fqir sab il-barri tiegħu u mill-ewwel saq il-barri lura
lejn il-merħla. Imbagħad ħaseb għalih innifsu, “Anki jekk ma nista
‘nagħmel xejn iktar, għallinqas nagħti tislima lill-Għalliem.”
Għaldaqstant, għalkemm kien maħqur bil-pjaċir tal-ġuħ, huwa ddeċieda li
ma jmurx id-dar, imma mar malajr għand l-Għalliem, u wara li ħallas qima
lill-Għalliem, poġġa bil-qiegħda bir-rispett fuq naħa waħda. Meta
r-raġel fqir ġie u qagħad quddiem l-Għalliem, l-Għalliem qal
lill-amministratur tal-elemosina, “Hemm xi ikel li jibqa ‘lil hinn
mill-Kongregazzjoni tal-Patrijiet?” “Reverend Sinjur, l-ikel ma
ntmessx.” “Mela, aqdi lil dan il-fqir bl-ikel.” Allura meta
l-amministratur kien ipprovda lil dak il-fqir raġel b’sedil f’post
indikat mill-Għalliem, huwa qdieh kif suppost bir-ross-porridge u ikel
ieħor, kemm iebes kif ukoll artab. Meta r-raġel fqir kien kiel l-ikla
tiegħu, laħlaħ ħalqu. (Qalulna li b’din l-eċċezzjoni waħda m’hemm l-ebda
eżempju ieħor fit-Tliet Piṭakas {3.263} tat-Tathāgata li b’hekk staqsa
dwar il-provvista ta ‘ikel.) Hekk kif it-tbatijiet fiżiċi tal-fqir ġew
meħlusa, moħħu sar kwiet. Imbagħad l-Għalliem ippriedka l-Liġi
f’sekwenza ordnata, u espona wara xulxin l-Erba ‘Veritajiet Nobbli.
Fil-konklużjoni tal-lezzjoni, ir-raġel fqir ġie stabbilit fil-Frott
tal-Konverżjoni. Imbagħad l-Għalliem iddikjara l-kliem ta
’ringrazzjament, u hekk għamel, qam minn postu u telaq. Il-kotra
akkumpanjatu ftit u mbagħad daret lura. Il-patrijiet li akkumpanjaw
lill-Għalliem kienu indignati ħafna u qalu, “Ikkunsidraw biss, ħuti, dak
li għamel l-Għalliem. Xejn tat-tip qatt ma ġara qabel. Imma llum, meta
ra lil ċertu raġel fqir, l-Għalliem staqsa dwar il-provvista tal-ikel u
ordna dak l-ikel biex jingħata lil ħaddieħor. ” L-Għalliem dawwar,
waqaf, [30.76] u qal, “Patri, x’qed tgħid?” Meta sema ‘dak li kienu qed
jgħidu, qalilhom, “Anke hekk, patrijiet. Meta ġejt hawn vjaġġ ta ’tletin
lega, vjaġġ twil u diffiċli, l-unika raġuni tiegħi biex ġejt hawn
kienet il-fatt li rajt li dan id-dixxiplu lajk kellu l-fakultajiet
meħtieġa għall-kisba tal-Frott tal-Konverżjoni. Kmieni filgħodu, oppress
bil-pangs tal-ġuħ, dan ir-raġel mar fil-foresta u qatta ‘l-ġurnata
fil-foresta jfittex il-barri tiegħu li kien mitluf. Għalhekk ħsibt lili
nnifsi, ‘Jekk nippriedka l-Liġi lil dan ir-raġel waqt li jkun qed ibati
mill-uġigħ tal-ġuħ, ma jkunx jista’ jifhimha. ’Għalhekk kien dak li
għamilt dak li għamilt. Patri, m’hemm l-ebda afflizzjoni
bħall-afflizzjoni tal-ġuħ. “
Din li ġejja hija l-ewwel
parti tas-serje tar-Randan ta ’seba’ partijiet tagħna dwar l-għemejjel
korporali tal-ħniena u kif nistgħu - u għandna - ninkorporawhom
f’ħajjitna.
Għalf lill-Ġuħ Ix-Xogħlijiet Korpali tal-Ħniena:
Igh il-ġuħ.
Agħti x-xorb lil min hu bil-għatx.
Ilbes lil dawk mikxufa.
Kenn lil dawk bla dar.
Komda lill-morda.
Dfin il-mejtin.
� Inħeġġeġ lill-ħabs. Ġesù
qal lil Santa Fawstina: “… nitlob minnek għemejjel ta ‘ħniena, li
għandhom joħorġu mill-imħabba lejja. Int trid turi ħniena mal-ġirien
tiegħek dejjem u kullimkien. M’għandekx tiċkien minn dan jew ipprova
skuża jew teħles lilek innifsek minnha “
Għax kont bil-ġuħ, u tajtni xi ħaġa x’niekol.
Lil Buddha - 100 (Official Music Video)
Lil Buddha
306K subscribers
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Lil Buddha - 100 (Official Music Video)


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Kabja now - http://kingofnephop.com श्री ५ full album -
https://www.youtube.com/playlist?list… Instagram @
https://instagram.com/lilbuddhathegod …



71) Classical Maori-Maori Maori,

SN 22.24 (S iii 26)
Abhijāna Sutta
- He mohio tika -
[abhijānati]
E rua nga ahuatanga (taarua
kia wha me nga kupu taurite) mo te whakangaromanga o te mamae: te
maarama me te whakarere. Kia mataara tonu tetahi kia kaua e arotahi ki
tetahi anake o enei e rua.
Ko te (sutta) e whakatuwhera ana i Sāvatthī. {N}
Ki te kore e mohio tika me
te maarama katoa o te Puka, bhikkhus, kaore e awangawanga ki a ia ka
whakarere i a ia, kaore e taea e tetahi te patu i te mamae; me te kore e
mohio tika ana me te tino marama hoki o te Mana’o, bhikkhus, me te kore
e ngakaukore ki a ia me te whakarere i a ia, kaore e taea e tetahi te
patu i te mamae; me te kore e mohio tika ana me te tino marama hoki o te
Perception, bhikkhus, me te kore e ngakaukore ki a ia me te whakarere i
a ia, kaore e taea e tetahi te patu i te mamae; me te kore e mohio tika
me te tino marama ki nga Hangahanga, bhikkhus, kaore e tino aroha ki a
raatau ka whakarere i a raatau, kaore e taea e tetahi te patu i te
mamae; me te kore e mohio tika me te tino marama ki te Maaramatanga,
bhikkhus, me te kore e aro ki a ia ka whakarere i a ia, kaore e taea e
tetahi te patu i te mamae.
Ma te mohio tika me te
maarama ki te Puka, bhikkhus, ma te kore e aro ki a ia ka whakarere i a
ia, ka taea e tetahi te whakakore i te mamae; ma te mohio tika me te
maarama katoa o te Mana’o, bhikkhus, ma te kore e aro ki a ia ka
whakarere i a ia, ka taea e tetahi te whakakore i te mamae; ma te mohio
tika me te maarama katoa ki te Perception, bhikkhus, ma te kore e aro ki
a ia ka whakarere i a ia, ka taea e tetahi te whakakore i te mamae; ma
te mohio tika me te maarama katoa ki nga Hanga, bhikkhus, na te aroha ki
a raatau ka whakarere i a raatau, ka taea e tetahi te whakakore i te
mamae; ma te mohio tika me te maarama ki te Maarama, bhikkhus, ma te
kore e aro ki a ia ka whakarere i a ia, ka taea e tetahi te whakakore i
te mamae.
NGĀ TOHUTOHU MAI:
1. NGA HUITANGA TIKI,
2. KAUPAPA KAUPAPA,
3. TOHU MKHU PAPU,
4. KAUPAPA KAUPAPA,
5. NGĀ TOHUTOHU / NGĀ TOHUTOHU,
6. Hauora Hinengaro,
7. ENERGY WHAKANUI,
8. INSURANI,
9. NGĀ TOHUTOHU WHAKARITENGA,
10. GAMING,
11. HEALTHCARE,
12. MAPE WHAKAMAHI,
13. TUHINGA HUITANGA,
14. NGOTA PUTANGA,
15. NGA WAIATA HANGARU.
Whangai te Buddha i te Hiakai.
Ko te hiakai te mea nui rawa
atu o nga mamae; ko nga Aggregates of Being te tino puna o te mamae;
Mena ka marama te tangata ki tenei, kua tutuki i a ia Nibbāna, Te
Harakoa Nui. Na te Kaiako tenei tohutohu whakapono i a ia e noho ana i
Āḷavi mo tetahi akonga reimana. i tetahi ra, i te Kaitohu e noho ana i
te Rapu Perfumed i Jetavana {3.262} e tirotiro ana i te ao i te atatu,
ka kite ia i tetahi tangata rawakore i Āḷavi. Ka kite ia kei a ia nga
pukenga e tika ana kia whiwhi ia i te Hua o te Hurihanga, ka karapotihia
e ia me te roopu e rima rau nga monita ka haere ki Āḷavi.
I karanga tonutia e nga
kainoho o Āḷavi te Kaiako kia haere mai ki te manuhiri. I rongo hoki
taua tangata rawakore kua tae mai te Kaiwhakaako, kua oti tana whakaaro
kia haere ki te whakarongo ki te Kaiwhakaako e whakaputa ana i te Ture.
Otira i taua ra kua kotiti ke te kau. Na ka whakaaroaro ia i roto ia ia,
Me rapu ranei ahau i te kau? Ka haere ranei ahau ki te whakarongo ki te
ture? A ka puta tana kupu, “Ka matua rapu ahau i te kau ka haere ki te
whakarongo ki te Ture.” No reira, moata i te ata, ka haere ia ki te rapu
i tana kau. Ko nga kainoho o Āḷavi i whakawhiwhia ki etahi nohoanga mo
te Huihuinga o nga Moananui e perehitia ana e te Buddha, i whakawhiwhia
ki a raatau kai, a, i muri i te kai ka mau te peihana a te Kaiako ki te
korero. nga kupu whakawhetai. Ka ki atu te Kaiwhakaako, “Ko ia te take i
haere mai ai ahau ki konei e toru tekau nga riki kua haere ki te
ngahere ki te rapu i tana kau kua ngaro. Kia tae ra ano ki tona hokinga
mai, ka kauwhautia e ahau te ture. A i whakamutua e ia tana korero. I te
mea e awatea ana ano, ka kitea e taua rawakore tana kau, na whakahokia
ana e ia te kau ki te kau Katahi ia ka whakaaro i roto i a ia ano,
“Ahakoa kaore e taea e au te mahi i tetahi atu mea, ka mihi ahau ki te
Kaiwhakaako.” Heoi, ahakoa i pehia ia e te mamae o te hiakai, ka
whakatau ia kia kaua e hoki ki te kaainga, engari tere atu ki te
Kaiwhakaako, ka piko atu ki te Kaiako, ka noho whakaute i tetahi taha.
Ka haere mai te tangata rawakore, ka tu ki te aroaro o te Kaiwhakaako,
ka mea te Kaiwhakaako ki te kaitohutohu o nga moni, “Kei te toe ano
etahi atu kai ma te whakaminenga o nga Monks? “Reverend Sir, nga kai
kaore ano kia pa.” Tena, whakatapua he kai ma tenei tangata rawakore. No
reira i te wa i whakawhiwhia ai e te kaitohutohu he nohoanga ki taua
taangata rawakore ki tetahi waahi i kiia e te Kaiako, i mahi tupato ia
ki te raihi-porridge me etahi atu kai, he uaua, he ngawari hoki. Ka pau
te kai a te tangata rawakore, ka horoia e ia tona mangai. (E ai ki ta
taua mea kaore ano tetahi atu mea o te rekoata i roto i nga Tuatoru
Piṭakas {3.263} o nga Tathāgata e patapatai ana mo te kai.) Ka mutu ana
nga mamae tinana o te tangata rawakore, ka marie tana hinengaro. Katahi
ka panuitia e te Kaiwhakaako te Ture i roto i te raupapa raupapa, me te
whakamarama hoki i nga Mea Pono e wha I te mutunga o te akoranga, i
whakapumautia te tangata rawakore ki te Hua o te Hurihanga. Na ka puta i
te Kaiako te kupu whakamoemiti, ka mutu ana, ka whakatika mai i tona
nohoanga ka haere. Ko te mano i haere tahi i a ia me ia ka hoki
whakamuri. Ko nga monika i haere tahi me te Kaiwhakaako ka riri, ka mea,
“E oku teina, whakaaroa te mahi a te Kaiwhakaako. Kaore he mea penei i
puta i mua. I tenei ra, i te kitenga o tetahi tangata rawakore, ka ui te
Kaiwhakaako ki te tuwha i te kai, a ka mea kia hoatu he kai ma tetahi
atu. Ka huri te Kaiwhakaako, ka tu, [30.76] ka mea, “Monks, he aha taau e
korero nei?” Ano ka rongo ia ki a ratau e korero ana, ka mea ia ki a
raua, “Ae, e nga rangatira. I taku taenga mai ki konei he haerenga e
toru tekau nga riiki, he haerenga roa me te uaua, ko te take noa i haere
mai ahau ki konei ko te kitenga i ahau ko tenei akonga reimana kei a ia
nga pukenga e tika ana kia whiwhi te Hua o te Tahuringa. I te ata tonu,
i te pehia e te mamae o te hiakai, ka haere tenei tangata ki te ngahere
ka noho ia ra ki te ngahere rapu i tana kau kua ngaro. No reira i
whakaaro ahau i roto i ahau, ‘Ki te kauwhautia e ahau te Ture ki tenei
taangata i te wa e pehia ana e te matekai, kaore e taea e ia te mohio.’
No reira i mahia e au te mea i mahia e au. Monks, kaore he mamae pera i
te mamae o te hiakai. ”
Ko te mea e whai ake nei te
waahanga tuatahi o a maatau reanga Ritu e whitu mo nga mahi kaporeihana
me te pehea e taea ai - me pehea hoki - te whakauru atu ki roto i o
taatau koiora.
Whangaia te Hiakai: Nga Mahi a te Kaitoha:
Whangaia te hunga hiakai.
Homai he wai mo te tangata e hiainu ana.
Cl Takahu i te kaakahu.
Shel Whakatauru i te hunga kaainga.
� Whakamarietia te hunga mate.
B tanu te hunga mate.
� Whakamaharahia te hunga i
mauhereheretia. Ka mea a Ihu ki a St. Faustina: “… Ka tono atu ahau ki a
koe i nga mahi atawhai, ara mai i te aroha ki ahau. Me aroha koe ki o
hoa noho tata me nga waahi katoa. Kaua e heke. mai i tenei, ngana ranei
ki te whakakahore, ki te mawehe ranei i a koe. “
I hiakai hoki ahau, a whangaia mai ana e koutou.
Te Anuhe Tino Hiakai
He Pua Mai i Rangiatea
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73) Classical Mongolian-Сонгодог Монгол,

Friends




SN 22.24 (S iii 26)
Абхижана Сутта
- Шууд мэдэх -
[abhijānati]
Зовлон зүдгүүрийг устгах хоёр
нөхцөл (ижил утгатай дөрөв дахин нэмэгдсэн): бүрэн ойлгох, орхих.
Эдгээр хоёулангийнх нь аль нэгэнд нь анхаарлаа төвлөрүүлэхгүй байх ёстой
гэдгийг анхаарах хэрэгтэй.
Сваттх дахь нээлтийн (sutta). {N}
Бикхусууд Маягтыг шууд
мэддэг, бүрэн ойлгодоггүй бол түүнд үл тоомсорлож, түүнийгээ
орхихгүйгээр хүн зовлонг устгаж чадахгүй; хуврагууд, Мэдрэмжийг шууд
мэдэж, бүрэн ойлголгүйгээр, түүнд үл тоомсорлож, орхихгүйгээр зовлонг
устгах чадваргүй болно; хуврагууд, ойлголтыг шууд мэддэггүй бөгөөд бүрэн
ойлгодоггүй, түүнд үл тоомсорлож, орхигдуулалгүйгээр зовлонг устгаж
чадахгүй; хуврагууд, барилга байгууламжийг шууд мэддэг, бүрэн
ойлгодоггүй, тэдэнд үл тоомсорлож, орхигдуулалгүйгээр зовлонг устгах
чадваргүй; ухамсар, хуврагууд, түүнийг үл тоомсорлож, түүнийгээ
орхихгүйгээр шууд мэдэж, бүрэн ойлголгүйгээр хүн зовлонг устгаж
чадахгүй.
Бикхусууд Маягтыг шууд
таньж, бүрэн ойлгосноор түүнд эелдэг хандаж, түүнийгээ орхисноор зовлонг
арилгах боломжтой болно; хуврагууд Мэдрэмжийг шууд мэдэж, бүрэн дүүрэн
ойлгосноор түүнд эелдэг хандаж, түүнийг орхисноор зовлонг арилгах
боломжтой болно; хуврагууд, ойлголтыг шууд мэдэж, бүрэн дүүрэн
ойлгосноор түүнд эелдэг хандаж, түүнийг орхисноор зовлонг устгах
боломжтой болно; хуврагууд, барилга байгууламжуудыг шууд мэдэж, бүрэн
ойлгосноор тэдэнд эелдэг хандаж, тэднийг орхисноор зовлонг арилгах
боломжтой болно; Бикхусууд ухамсараа шууд мэдэж, бүрэн дүүрэн ойлгосноор
түүнд эелдэг хандаж, түүнийгээ орхисноор хүн зовлонг устгаж чадна.
ЯЛАЛТЫН ҮЙЛДВЭРЛЭЛ:
1. ДИЖИТАЛ БҮТЭЭГДЭХҮҮН,
2. GIG ЭДИЙН ЗАСАГ,
3. ХӨРӨНГИЙН ЗАХ ЗЭЭЛИЙН ХӨРӨНГӨ ОРУУЛАЛТ,
4. ГЭРИЙН ЦЭЦЭРЛЭГ,
5. ОНЛАЙН ДАСГАЛЖУУЛАХ / Багшлах,
6. СЭТГЭЛИЙН ЭРҮҮЛ МЭНД,
7. ЭРЧИМ ХҮЧ,
8. ДААТГАЛ
9. ЭМЧИЛГЭЭГ ЗӨВШӨӨРӨХ,
10. Тоглоом,
11. ЭРҮҮЛ МЭНДИЙН АЖИЛ,
12. НЭГДСЭН ЗАХ ЗЭЭЛ,
13. СҮЛЖЭЭНИЙ МАРКЕТИНГ,
14. МЭДЭЭЛЛИЙН ШИНЖЛЭХ УХААН,
15. СЭТГЭЛИЙН ШИНЖЛЭХ УХААН.
Будда өлсгөлөн хүмүүсийг хооллодог.
Өлсгөлөн бол хамгийн их
зовлон юм; Оршихуйн Агрегатууд нь зовлон зүдүүрийн гол эх үүсвэр болдог;
Хэрэв хүн үүнийг сайтар ойлговол дээд аз жаргал болох Ниббанад хүрсэн
болно. нэг өдөр Жетавана дахь үнэртэй танхимд сууж байсан Багш {3.262}
үүрээр ертөнцийг судлахдаа Чавид нэгэн ядуу хүнийг харав. Тэрээр
Хөрвөлтийн Жимсийг олж авахад шаардагдах чадварыг эзэмшсэн гэдгээ мэдээд
таван зуун лам хуврагуудаар хүрээлүүлж, Шави руу явав.
Чавигийн оршин суугчид шууд
Багшийг тэдний зочдод урьсан юм. Тэр ядуу хүн бас Багшийг ирснийг
сонсоод Багшийнхаа Хуулийг номлохыг сонсохоор шийдэв. Гэвч яг [30.75]
өдөр түүний үхэр төөрчээ. Тиймээс тэр дотроо “Би тэр үхрийг хайж олох
уу, эсвэл би очиж Хуулийг сонсох уу?” Гэж бодов. Тэрээр дараахь
дүгнэлтэд “Би эхлээд тэр үхрийг хайж, дараа нь очиж Хуулийг сонсох
болно” гэсэн дүгнэлтэд хүрсэн. Үүний дагуу тэрээр өглөө эрт үхэрээ
хайхаар явав.Чавийн оршин суугчид Буддаг тэргүүтэй лам хуврагуудад
суудал гаргаж өгч, тэдэнд хоолоор дайлж, хоолны дараа Багшийн аягыг
авав. талархлын үгс. Багш хэлэхдээ “Би түүний төлөө гучин лигийн аялал
хийхээр ирсэн хүн төөрсөн үхрээ хайхаар ой руу явсан. Түүнийг эргэж
иртэл би Хуулийг номлохгүй. ” Өдөр болтол тэр ядуу эр үхрээ олоод шууд
үхэрээ сүрэг рүүгээ явуулав. Дараа нь тэр дотроо “Би өөр юу ч хийж
чадахгүй байсан ч гэсэн ядаж Багшдаа хүндэтгэл үзүүлэх болно” гэж
бодлоо. Үүний дагуу хэдийгээр өлсгөлөнгийн дарамтанд өртсөн ч тэр гэртээ
харихгүй гэж шийдсэн боловч Багш руу хурдан очин Багшдаа мөргөсний
дараа нэг талдаа хүндэтгэлтэйгээр суулаа. Хөөрхий эр ирж Багшийн өмнө
зогсоход Багш өглөгийн нярвад “Лам нарын хуралд дээрээс дээш хоол үлдсэн
үү?” Гэж хэлэв. “Хүндэт эрхэм ээ, хоолонд хүрээгүй байна.” “Тэгвэл энэ
ядуу хүнд хоолоор үйлчил.” Тиймээс нярав тэр ядуу хүнд Багшийн заасан
газарт суудал тавьж өгөөд, түүнд будааны будаа болон бусад зөөлөн,
зөөлөн хоолоор дуулгавартай үйлчилэв. Ядуу хүн хоолоо идчихээд амаа
зайллаа. ​​(Энэ ганц тохиолдлыг эс тооцвол Татагатагийн Гурван Пиракад
{3.263} -д ийм нөөцтэй тул хүнсний хангамжийн талаар лавлаж асуусан
тохиолдол байхгүй гэж бидэнд хэлэв.) Ядуу хүний ​​бие махбодийн
зовлонгоос ангижрмагц түүний оюун ухаан тайван болжээ. Дараа нь Багш
хуулийг дэс дараатайгаар номлож, Хутагтын дөрвөн үнэнийг ар араас нь
тайлбарлав. Хичээлийн төгсгөлд ядуу хүн Хөрвөлтийн Жимс дотор
байгуулагджээ. Дараа нь Багш талархлын үгсийг хэлээд суудлаасаа босоод
явлаа. Олон хүмүүс түүнийг бага зэрэг дагуулж яваад буцаж эргэхэд
Багшийг дагалдсан лам нар ихэд эгдүүцэн “Ах нар аа, Багш юу хийснийг
бодоод үз л дээ. Өмнө нь ийм зүйл тохиолдож байгаагүй. Гэхдээ өнөөдөр
нэг ядуу хүнийг хараад Багш хоол хүнсний хангамжийн талаар лавлаж, тэр
хоолыг өөр хүнд өгөхөөр зааварлав. ” Багш эргэж харан зогсоод [30.76],
“Лам нар аа, та юу яриад байгаа юм бэ?” Гэв. Тэдний яриаг сонсоод,
тэдэнд хандан “Энэ ч гэсэн, лам хуврагууд. Намайг гучин лигийн аялал,
урт удаан бөгөөд хүнд хэцүү аялал хийхээр энд ирэхэд энд ирсэн цорын
ганц шалтгаан бол энэ энгийн шавь нь Хөрвөлтийн жимсийг олж авахад
шаардагдах чадварыг эзэмшсэн гэдгийг олж харсан явдал юм. Өглөө эрт,
өлсгөлөнгийн шаналалд дарлагдсан энэ хүн ой руу явж, төөрсөн үхрээ хайж
өдрийг ойд өнгөрөөжээ. Тиймээс би дотроо ‘Хэрэв би энэ хүнд өлсгөлөнгөөр
​​шаналж байхдаа Хуулийг номлох юм бол тэр үүнийг ойлгох чадваргүй
болно’ гэж бодсон юм. Тиймээс би өөрийнхөө хийсэн зүйлийг л хийсэн юм.
Лам нар аа, өлсгөлөнгийн шаналал шиг зовлон байхгүй ”гэж хэллээ.
Дараахь нь бидний энэрэл
нигүүлслийн үйлс, тэдгээрийг хэрхэн амьдралдаа хэрэгжүүлэх, хэрхэн яаж
хийх тухай Лентены цуврал цувралын эхний хэсэг юм.
Өлсгөлөн хүмүүсийг хооллоорой.
� Өлсгөлөнг хооллох.
� Цангагчдад ууна.
� Нүцгэн хувцасла.
� Орон гэргүй хүмүүст хоргодох байр.
� Өвчтэй хүмүүсийг тайвшруулах.
� Үхсэн хүмүүсийг оршуул.
� Шоронд хоригдож байгаа
хүмүүсийг тайвшруул. Есүс Гэгээн Фаустинад хандан: “… Намайг хайрласнаас
үүсэх нигүүлслийн үйлсийг би та нараас шаардаж байна. Та хөршүүддээ
үргэлж, хаа сайгүй өршөөл үзүүлэх ёстой. Та бүү агшиж бай. үүнээс эсвэл
өөрийгөө зөвтгөх, эсвэл үүнээс ангижрахыг хичээ. “
Учир нь би өлсөж байсан бөгөөд чи надад идэх юм өгсөн.
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74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),

Friends



SN 22.24 (S iii ၂၆)
အဘိဓမ္မာသုတ်
- တိုက်ရိုက်သိခြင်း -
[abhijānati]
ဆင်းရဲဒုက္ခများပျက်စီးခြင်းအတွက်အခြေအနေနှစ်ရပ်
(အဓိပ္ပာယ်တူညီမျှမှုဖြင့်လေးချက်အဖြစ်နှစ်ဆ) -
အပြည့်အဝနားလည်ခြင်းနှင့်စွန့်ပစ်ခြင်း။
ဤနှစ်ခုထဲမှတစ်ခုသာအာရုံမစိုက်ရန်သတိပြုရမည်။
သာဝတ္ထိပြည်၌ (သုတ်) ဖွင့်သည်။ {n}
ရဟန်းတို့ရုပ်ကိုအထူးမသိသေးလျှင်ပိုင်းခြား။
မသိသေးလျှင်မခွါနိုင်သေးလျှင်မပယ်နိုင်သေးလျှင်ဆင်းရဲသည်မပျက်စီးနိုင်၊
ရဟန်းတို့ခံစားမှု ‘ဝိဇ္ဇာ’ ကိုကောင်းစွာမသိသေးလျှင်ပိုင်းခြား။
မသိသေးလျှင်မခွါနိုင်သေးလျှင်မပယ်နိုင်သေးလျှင်ဆင်းရဲသည်မပျက်စီးနိုင်၊
ရဟန်းတို့သညာကိုကောင်းစွာ သိ၍ ပိုင်းခြား။
မသိသေးလျှင်မခွါနိုင်သေးလျှင်မပယ်နိုင်သေးလျှင်ဆင်းရဲကုန်ခြင်းငှါမထိုက်။
ရဟန်းတို့အဆောက်အအုံများကိုတိုက်ရိုက်မသိသေးလျှင်ပိုင်းခြား။
မသိသေးလျှင်မခွါနိုင်လျှင်မပယ်နိုင်လျှင်ဆင်းရဲကုန်ခြင်းငှါမထိုက်။
ရဟန်းတို့သိသောစိတ်ကိုပိုင်းခြား။ မသိသေးလျှင်ပိုင်းခြား။
မသိသေးလျှင်မပယ်နိုင်သေးလျှင်ဆင်းရဲသည်မပျက်စီးနိုင်၏။
ရဟန်းတို့ရုပ်ကိုအထူးသိလျှင်ပိုင်းခြား။
သိလျှင်ခွါနိုင်လျှင်ပယ်နိုင်လျှင်ဆင်းရဲကုန်ခြင်းငှါထိုက်၏။
ရဟန်းတို့ခံစားမှု ‘ဝိဇ္ဇာ’ ကို သိ၍ ပိုင်းခြား။ သိလျှင်ပိုင်းခြား။
သိလျှင်ခွါနိုင်လျှင်ဆင်းရဲကုန်ခြင်းငှါ၎င်း၊ ရဟန်းတို့သညာကိုကောင်းစွာ သိ၍
ပိုင်းခြား။ သိလျှင်ခွါနိုင်လျှင်ပယ်နိုင်လျှင်ဆင်းရဲကုန်ခြင်းငှါထိုက်၏၊
ရဟန်းတို့တည်ဆောက်မှုကိုကောင်းစွာသိခြင်းငှါပိုင်းခြား။
သိခြင်းငှါစွဲမက်မှုကင်းစေလျှင်ပယ်ခြင်းငှါဆင်းရဲခြင်းကိုပြုနိုင်၏၊
ရဟန်းတို့သိစိတ်ကိုပိုင်းခြား။ သိခြင်းငှါပိုင်းခြား။
သိလျှင်ခွါနိုင်လျှင်ပယ်နိုင်လျှင်ဆင်းရဲကုန်ခြင်းငှါထိုက်၏။
အနိုင်ရစက်မှုလုပ်ငန်းများ:
၁။ ဒစ်ဂျစ်တယ်ထုတ်ကုန်များ၊
၂ ။
၃။ စျေးကွက်ရှာဖွေရေး၊
၄ ။
၅။ အွန်လိုင်းနည်းပြ / သင်ကြားခြင်း၊
၆ ။
၇ ။
၈ ။
၉ ။
၁၀ ။
၁၁ ။
၁၂ ။
၁၃ ။
၁၄ ။
15. ဝိညာဉ်ရေးရာသိပ္ပံ။
ဗုဒ္ဓဟာငတ်မွတ်သူတွေကိုကျွေးမွေးတယ်။
ငတ်မွတ်ခေါင်းပါးမှုသည်အကြီးမြတ်ဆုံးသောဒုက္ခများဖြစ်သည်။
ဖြစ်ခြင်း၏စုစည်းခြင်းသည်ဆင်းရဲဒုက္ခ၏အဓိကအရင်းအမြစ်ဖြစ်သည်။ အကယ်၍ လူတစ်
ဦး သည်ဤအရာကိုနက်နက်နဲနဲနားလည်လျှင်နိဗ္ဗာန်ကိုရရှိသည်။
နိဗ္ဗာန်ကိုရရှိသည်။
ဤဘာသာရေးညွှန်ကြားချက်ကိုဆရာတော်သည်အာḷဝေ၌နေထိုင်စဉ်လူမိုက်တပည့်တစ် ဦး
အားရည်ညွှန်း။ ပေးခဲ့သည်။ တစ်နေ့၊ အရုဏ်တက်ချိန်တွင် Jetavana {၃.၂၂၂}
တွင်အမွှေးနံ့သာကုန်သည်ကြီးများအသင်း၌ထိုင်နေသောဆရာသည်ကမ္ဘာကိုစစ်ကြည့်သောအခါအာဝီတွင်ဆင်းရဲသောလူတစ်
ဦး ကိုသူမြင်ခဲ့သည်။
သူသည်ပြောင်းလဲခြင်းအသီးကိုရရှိရန်လိုအပ်သောစွမ်းရည်များပိုင်ဆိုင်ထားကြောင်းသိမြင်ကာသူသည်သံhundredာတော်ငါးရာနှင့်အတူမိမိကိုယ်ကိုဝန်းရံကာအာဝီသို့သွားခဲ့သည်။
အာဝီမြို့သားများသည်ချက်ချင်းပင်ဆရာကိုသူတို့၏
their ည့်သည်အဖြစ်ဖိတ်ကြားခဲ့သည်။ ထိုဆင်းရဲသားသည်ဆရာရောက်လာပြီဟုကြားသိရ။
ဆရာသည်ပညတ္တိကျမ်းကိုဟောပြောရန်သွားရန်စိတ်ဆုံးဖြတ်ခဲ့သည်။
ထိုနေ့၌ပင်သူ၏နွားသည်လမ်းလွဲသွား၏။ သို့ဖြစ်လျှင်၊ ထိုနွားကိုငါရှာ။
မတွေ့နိုင်သလော။ သူသည်အောက်ပါနိဂုံးသို့ရောက်ခဲ့သည် -“ နွားကိုအရင် သွား၍
ရှာရမည်။ ထို့ကြောင့်နံနက်စောစောတွင်သူသည်နွားကိုရှာရန်ထွက်ခွာခဲ့သည်။
အာဝီမြို့သားများသည်ဗုဒ္ဓ၏ ဦး
ဆောင်မှုအောက်တွင်ရှိနေသောသံksာတော်များအားစားနပ်ရိက္ခာများဖြင့်ကျွေးမွေးခဲ့ပြီးစားပွဲပြီးနောက်ဆရာတော်၏ပန်းကန်ကိုယူပြီးအသံထွက်စေခဲ့သည်။
ကျေးဇူးတော်ချီးမွမ်းခြင်းစကား။ ဆရာက“ ကျွန်တော်ဒီကိုရောက်ဖို့လိဂ် ၃၀
သွားတဲ့ခရီးဟာပျောက်သွားတဲ့သူ့နွားကိုရှာဖို့တောထဲကိုသွားခဲ့တယ်။
သူသည်မပြန်မှီတိုင်အောင်၊ သူသည်တိတ်ဆိတ်စွာနေလေ၏။ ည ဦး
ယံ၌ပင်ဆင်းရဲသောသူသည်မိမိနွားကိုတွေ့။ ၊ နွားရှင်ကိုပြန်သွားစေ၏။
ထို့နောက်သူသည်မိမိကိုယ်ကိုဤသို့စဉ်းစားခဲ့သည် -“
ငါဘာမှမလုပ်နိုင်ရင်တောင်အနည်းဆုံးဆရာကိုငါ့ရဲ့လေးစားမှုကိုပေးလိမ့်မယ်။ ”
ထို့ကြောင့်သူသည်ငတ်မွတ်ခေါင်းပါးခြင်းနှင့်ဖိနှိပ်ခံရသော်လည်းအိမ်သို့မသွားရန်ဆုံးဖြတ်ခဲ့သည်။
ဆရာထံချက်ချင်းသွားခဲ့သည်။ ဆရာကို ဦး
ညွှတ်ပြီးနောက်တစ်ဖက်တွင်လေးစားစွာထိုင်ခဲ့သည်။ ဆင်းရဲသောသူသည် လာ၍
ဆရာရှေ့တွင်ရပ်သောအခါဆရာကဆွမ်း၏ဘဏ္theာစိုးကို“
သံMonာတော်တွေရဲ့အသင်းတော်အပြင်မှာစားစရာတွေကျန်နေသေးသလား” ဟုပြောခဲ့သည်။ “
သိက္ခာတော်ရှင်ဆရာ၊ အစားအစာမထိရသေးဘူး” ဒီတော့ဒီဆင်းရဲတဲ့လူကိုအစာကျွေးပါ။
ထို့ကြောင့်ဘဏ္byာစိုးကဆင်းရဲနွမ်းပါးသူအားဆရာညွှန်ပြသည့်နေရာတွင်ထိုင်ခုံ
ပေး၍
သူသည်ပျော့ပျောင်းသောဆန်နှင့်ဂျုံယာနှင့်အခြားအစားအစာများကိုအပြည့်အဝထမ်းဆောင်ခဲ့သည်။
ဆင်းရဲသောသူသည်မိမိစားသောအစာကိုစားပြီးလျှင်ပါးစပ်ကိုဆေးပေးခဲ့သည်။
(ဤတစ်ခုတည်းသောခြွင်းချက်ကြောင့်Tathāgata၏သုံးပါးပေါင်းတစ်ဆူအနေဖြင့်အစားအစာထောက်ပံ့မှုနှင့်စပ်လျဉ်း။
သုံးပိṭကတ်က (၃.၂၆၃) တွင်မှတ်တမ်းတင်ထားခြင်းမရှိပါ။ )
ဆင်းရဲသား၏ရုပ်ပိုင်းဆိုင်ရာဆင်းရဲဒုက္ခများသက်သာရာရသောအခါသူ၏စိတ်သည်ငြိမ်းချမ်းလာခဲ့သည်။
ထို့နောက်ဆရာသည်နိယာမတရားကိုစနစ်တကျဟောကြားခဲ့ပြီး၊
မြတ်သောအမှန်တရားလေးပါးကိုတစ်ခုပြီးတစ်ခုရှင်းလင်းပြခဲ့သည်။
သင်ခန်းစာ၏နိဂုံးတွင်ဆင်းရဲသောသူသည်ပြောင်းလဲခြင်း၏အသီးတွင်တည်ခဲ့သည်။
ထို့နောက်ဆရာသည်ကျေးဇူးတော်ချီးမွမ်းခြင်းစကားများကိုကြေငြာလိုက်သည်။
ထို့နောက်သူသည်ထိုင်ခုံမှထ။ ထွက်သွားသည်။ လူအစုအဝေးသည်အထံတော်သို့ သွား၍
အနည်းငယ်မျှဖြင့်ခရီးသွားကြ၏။
ဆရာနှင့်အတူလိုက်ပါလာသောဘုန်းတော်ကြီးတို့သည်အလွန်အမျက် ထွက်၍၊
ညီအစ်ကိုတို့၊ အစဉ်အဆက်အရင်ကဖြစ်ပျက်မျိုး၏အဘယ်အရာကိုမျှ။
ဒါပေမယ့်ဒီနေ့ခေတ်မှာဆင်းရဲတဲ့လူတစ်ယောက်ကိုတွေ့ရင်ဆရာကအစားအစာတွေအကြောင်းမေးမြန်းပြီးဒီအစားအစာကိုအခြားတစ်ယောက်ကိုပေးဖို့ညွှန်ကြားခဲ့တယ်။
” ဆရာသည်လှည့ ်၍ ရပ်လိုက်သည်။ [၃၀.၇၆]“ ဘုန်းကြီးများ၊ မင်းဘာပြောနေတာလဲ”
သူတို့ပြောတာတွေကိုသူကြားတော့“ ဘုန်းတော်ကြီးတွေ၊ လိဂ် (၃၀) ၏ခရီး၊
ရှည်လျားပြီးခက်ခဲသောခရီးကိုကျွန်တော်ရောက်သောအခါဤကမ္ဘာသို့လာရခြင်း၏တစ်ခုတည်းသောအကြောင်းပြချက်မှာဤလူမျိုးတပည့်တော်သည်ပြောင်းလဲခြင်းအသီးကိုရရှိရန်လိုအပ်သောစွမ်းရည်များပိုင်ဆိုင်ထားခြင်းကိုကျွန်ုပ်တွေ့မြင်ခဲ့သည်။

နံနက်စောစောတွင်ဆာလောင်မွတ်သိပ်မှုနှင့်ဖိနှိပ်ခံရပြီးတောထဲသို့သွားပြီးပျောက်ဆုံးနေသောနွားထီးကိုရှာ။
တောထဲ၌တစ်ရက်နေခဲ့ရသည်။ ထို့ကြောင့်
‘ငါဒီလူကိုငတ်မွတ်ခေါင်းပါးခြင်းဝေဒနာခံစားနေရစဉ်မှာသူကတရားကိုဟောမယ်ဆိုရင်သူနားမလည်နိုင်တော့ဘူး’
လို့ကိုယ့်ကိုယ်ကိုစဉ်းစားမိခဲ့တယ်။
သံာတော်တွေငတ်မွတ်ခေါင်းပါးခြင်းစတဲ့ဆင်းရဲဒုက္ခတွေမရှိပါဘူး။

အောက်ဖော်ပြပါသည်ကျွန်ုပ်တို့၏အစိတ်အပိုင်းခုနစ်ခုပါသော
Lenten
စီးရီး၏ကရုဏာဆိုင်ရာလုပ်ရပ်များနှင့်မည်ကဲ့သို့တတ်နိုင်သည်နှင့်၎င်းတို့ကိုကျွန်ုပ်တို့၏ဘ
၀ များတွင်ထည့်သွင်းသင့်သည်။
ငတ်မွတ်သောသူတို့ကိုကျွေးမွေးကြလော့။
the ငတ်မွတ်သောသူတို့ကိုကျွေးပါ။
the ရေငတ်သူကိုသောက်ပါ။
the အဝတ်အချည်းစည်းရှိစေခြင်း။
the အိုးမဲ့အိမ်မဲ့များကိုအကာအကွယ်ပေးပါ။
sick ဖျားနာသူတို့ကိုနှစ်သိမ့်ပါ။
the သေလွန်သောသူတို့ကိုသင်္ဂြိုဟ်ပါ။
the
အကျဉ်းကျနေသူကိုနှစ်သိမ့်ပါ။ စိန့်ဖာစတီနာအားယေရှုက“ …
ငါ့ကိုချစ်သောမေတ္တာကြောင့်ပေါ်ထွက်လာမည့်သနားခြင်းကရုဏာကိုသင်တို့ထံငါတောင်းခံသည်။
သင်၏အိမ်နီးချင်းများကိုအစဉ်နှင့်နေရာတိုင်း၌ကရုဏာပြသင့်သည်။
ဒီကိစ္စမှလွတ်ကင်းအောင်ကြိုးစားပါက
အကြောင်းမူကား၊ ငါသည်မွတ်သိပ်သောအခါသင်တို့သည်ကျွေးကြ၏။
ပဌာန်းပါဠိတော်၊ ပရိတ်ကြီး ၁၁သုတ်၊ ဘုရားအနေကဇာတင် နှင့် မေတ္တာပို့ Pathana Pali Chant Myanmar version
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Payategyi,Pathan pali chant and Metta Bhawana,Buddha Ane kazar in Myanmar by Mahar Kan Pat
Lae Sayadaw















ပဌာန်းပါဠိတော်၊ ပရိတ်ကြီး ၁၁သုတ်၊ ဘုရားအနေကဇာတင် နှင့် မေတ္တာပို့ Pathana Pali Chant Myanmar version



76) Classical Norwegian-Klassisk norsk,

Friends



SN 22.24 (S iii 26)
Abhijāna Sutta
- Direkte å vite -
[abhijānati]
To forhold (doblet som fire
med synonymer) for ødeleggelse av lidelse: full forståelse og
oppgivelse. Man bør være klar over å ikke fokusere på bare en av disse
to.
(Sutta) åpningen ved Sāvatthī. {N}
Uten å vite direkte og
forstå Form, bhikkhus, uten å bli lidenskapelig mot den og forlate den,
er man ikke i stand til å ødelegge lidelse; uten å vite direkte og
forstå fullt ut. Følelse, bhikkhus, uten å bli lidenskapelig mot det og
forlate det, er man ikke i stand til å ødelegge lidelse; uten å kjenne
og fullt ut forstå Perception, bhikkhus, uten å bli lidenskapelig mot
den og forlate den, er man ikke i stand til å ødelegge lidelse; uten å
kjenne og forstå konstruksjoner direkte, bhikkhus, uten å bli
lidenskapelig overfor dem og forlate dem, er man ikke i stand til å
ødelegge lidelse; uten å vite og fullt ut forstå bevisstheten, bhikkhus,
uten å bli lidenskapelig mot den og forlate den, er man ikke i stand
til å ødelegge lidelse.
Ved å kjenne og forstå Form,
bhikkhus direkte, ved å bli lidenskapelig mot den og forlate den, er
man i stand til å ødelegge lidelse; ved direkte å kjenne og forstå
fullstendig Følelse, bhikkhus, ved å bli lidenskapelig overfor det og
forlate den, er man i stand til å ødelegge lidelse; ved å kjenne og
fullt ut forstå Perception, bhikkhus, ved å bli lidenskapelig mot den og
forlate den, er man i stand til å ødelegge lidelse; ved å kjenne og
forstå konstruksjoner direkte, bhikkhus, ved å bli lidenskapelig mot dem
og forlate dem, er man i stand til å ødelegge lidelse; ved å kjenne og
fullt ut forstå bevissthet, bhikkhus, ved å bli lidenskapelig mot den og
forlate den, er man i stand til å ødelegge lidelse.
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14. DATAVITENSKAP,
15. ÅNDELIG VITENSKAP.
Buddha mater de sultne.
Sult er den største lidelsen;
Aggregates of Being er den viktigste kilden til lidelse; Hvis en mann
forstår dette grundig, har han oppnådd Nibbāna, Supreme Happiness. en
dag, da læreren som satt i det parfymerte kammeret i Jetavana {3.262},
undersøkte verden ved daggry, så han en viss fattig mann ved Āḷavi. Da
han oppfattet at han hadde evnene som var nødvendige for å oppnå
konversjonens frukt, omringet han seg med et selskap på fem hundre
munker og dro til Āḷavi.
Innbyggerne i Āḷavi inviterte
straks læreren til å være deres gjest. Den stakkars mannen hørte også
at læreren var kommet og bestemte seg for å gå og høre læreren forkynne
loven. Men akkurat den [30.75] dagen kom en okse av ham bort. Så han
tenkte i seg selv: “Skal jeg søke den oksen, eller skal jeg gå og høre
loven?” Og han kom til følgende konklusjon: “Jeg vil først søke den
oksen og deretter gå og høre loven.” Følgelig, tidlig på morgenen, satte
han seg for å søke oksen sin. Innbyggerne i Āḷavi sørget for seter for
munkemenigheten som ble ledet av Buddha, serverte dem med mat og tok
etter måltidet lærerskålen for å uttale takksigelsesordene. Sa Læreren,
“Den for hvis skyld jeg kom hit, har en reise med tretti ligaer gått inn
i skogen for å søke oksen som var tapt. Ikke før han kommer tilbake,
vil jeg forkynne loven. ” Og han tav. Mens det fortsatt var dag, fant
den stakkars mannen oksen sin og straks kjørte oksen tilbake til
flokken. Så tenkte han på seg selv: “Selv om jeg ikke kan gjøre noe
annet, vil jeg i det minste gi min respekt til læreren.” Følgelig, selv
om han var undertrykt av sultplager, bestemte han seg for ikke å reise
hjem, men gikk raskt til læreren, og etter å ha betalt læreren, satte
han seg respektfullt på den ene siden. Da den stakkars mannen kom og sto
foran læreren, sa læreren til allmenens forvalter: “Er det noe mat som
er igjen utover til munkenes menighet?” “Pastor, maten er ikke berørt.”
“Vel, server denne fattige mannen med mat.” Så da forvalteren hadde
forsynt den stakkaren med et sete på et sted som læreren har angitt,
serverte han ham pliktoppfyllende med risgrøt og annen mat, både hard og
myk. Da den stakkars mannen hadde spist måltidet, skyllet han munnen.
(Vi blir fortalt at det med dette eneste unntaket ikke er noen annen
forekomst registrert i de tre Pi Threeakas {3.263} av Tathāgata, som
dermed har spurt om matforsyningen.) Så snart den fattige manns fysiske
lidelser var blitt lindret, ble tankene hans rolige. Så forkynte læreren
loven i ordnet rekkefølge og forklarte hverandre de fire edle
sannhetene. Ved avslutningen av leksjonen ble den fattige mannen
etablert i konversjonens frukt. Da uttalte læreren ordene til
takksigelse, og etter å ha gjort det, reiste han seg fra sitt sete og
dro. Folkemengden fulgte ham et lite stykke og vendte seg deretter
tilbake. Munkene som fulgte læreren var svært opprørte og sa: “Bare tenk
på, brødre, hva læreren gjorde. Ingenting av det slaget skjedde før.
Men i dag, da han så en bestemt fattig mann, spurte læreren om
matforsyningen og ba om at maten skulle gis til en annen. ” Læreren
snudde seg, stoppet, [30.76] og sa: “Munker, hva sier du?” Da han hørte
hva de sa, sa han til dem: “Det er til og med slik, munker. Da jeg kom
hit en reise på tretti ligaer, en lang og vanskelig reise, var min
eneste grunn til å komme hit det faktum at jeg så at denne lekdisippelen
hadde de evner som var nødvendige for å oppnå omvendelsens frukt.
Tidlig på morgenen, undertrykt av sultplager, gikk denne mannen til
skogen og tilbrakte dagen i skogen og lette etter sin okse som var tapt.
Derfor tenkte jeg for meg selv: ‘Hvis jeg forkynner loven for denne
mannen mens han lider av sultplager, vil han ikke kunne forstå den.’
Derfor gjorde jeg det jeg gjorde. Munker, det er ingen lidelse som
sultens lidelse. ”
Følgende er den første delen
av vår syvdelte fastelavensserie om kroppslige barmhjertighetshandlinger
og hvordan vi kan - og bør - innlemme dem i våre liv.
Feed the HungryThe Corporal Works of Mercy:
Mat de sultne.
Gi drikke til de tørste.
Kle på de nakne.
Sh Skjul hjemløse.
Trøst de syke.
Begrav de døde.
Trøst de fengslede. Jesus sa
til St. Faustina: “… Jeg krever av deg barmhjertighetshandlinger som
skal oppstå av kjærlighet til meg. Du skal vise nåde mot dine naboer
alltid og overalt. Du må ikke krympe fra dette eller prøv å unnskylde
eller frita deg selv fra det “
For jeg var sulten, og du ga meg noe å spise.
Lyrical: Khairiyat | Chhichhore | Nitesh Tiwari | Arijit Singh | Sushant, Shraddha | Pritam
T-Series
155M subscribers
Presenting the Lyrical video
of the soulful song “Khairiyat” from the movie “Chhichhore.”The song
sung by Arijit, composed by Pritam will surely soothe your soul! After
all, your college ka pehla pyaar stays with you for a very long time.
Team Chhichhore dedicates this melody to all those love stories that
began in college through “Khairiyat.”
—————————————————
🎬 MOVIE CREDITS
Directed by Nitesh Tiwari
Produced by Sajid Nadiadwala
Presented & Co-produced by Fox Star Studios
A Nadiadwala Grandson Entertainment production
Song - KHAIRIYAT
Singer – Arijit Singh
Music: Pritam
Lyrics - Amitabh Bhattacharya
Music Production & Sound Design - DJ Phukan& Sunny M.R.
Music Programmed and Arranged – Meghdeep Bose & Sunny M.R.
Mix & Master - ShadabRayeen @ New Edge
Violin, Viola, Clarinets and Flutes – Shirish Malhotra
Strings (Bangkok, Thailand) at Studio28
Violin 1 - PongsitKarnkriangkrai, PacharapolTechatanachai, PattapolJirasuttisam and ChotBuasuwan
Violin 2 - ChalatLimpisiri, PittayaPruksacholavit, TonmaiiPaichana and KiratikomPromdewet
Viola - ThachapolNamwong, PongthepJitduangprem, SurachonLerdlop and AtjayutSangkasem
Cello - TeerakiatKerdlarp, VannophatKaploykeo and SamatcharPourkarua
Conducted byTrisdeenaPatalung
Vocal Conductors - Tushar Joshi &AkashdeepSengupta
Chief Sound Engineer &Shootmix by Ashwin Kulkarni
Recording Engineers - Ashwin Kulkarni, AarohVelankar, HimanshuShirlekar, AniruddhAnantha&Harjot Kaur
Assistant to Shadab - Abhishek Sortey&DhananjayKhapekar
Recording Engineers at Arijit’s Studio – SukantoSingha
Scratch Lyrics - ShlokeLal
Music Production Manager - Anurag Sharma
Music Label - T-Series
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Song
KHAIRIYAT LYRICAL
Licensed to YouTube by
Abramus Digital, LatinAutor, Kobalt Music Publishing, and 3 Music Rights Societies















Lyrical: Khairiyat | Chhichhore | Nitesh Tiwari | Arijit Singh | Sushant, Shraddha | Pritam

78) Classical Pashto- ټولګی پښتو

Friends


SN 22.24 (S III 26)
ابجینا سوټا
- مستقیم پوهیدل -
[abhijānati]
د کړکیچ د له مینځه وړو لپاره دوه شرایط (د څلورو مترادفاتو سره دوه چنده شوي): بشپړ پوهاوی او پریښودل. یو څوک باید خبر وي چې نه یوازې د دې دوو څخه یو باندې تمرکز وکړي.
د (سوټا) پرانيستل په سواتواī. {n}
پرته له دې چې په مستقیم ډول پوهه شي او په بشپړ ډول پوه شي ، بیخخس پرته لدې چې د هغې په وړاندې بې رحمانه شي او پریښودل شي ، یو څوک نشي کولی د رنځ له مینځه ویسي؛ پرته له دې چې مستقیم پوهیدل او په بشپړ ډول پوهیدل ، پرته له دې چې بې احساسه شي او بخښنه وغواړي ، یو څوک نشي کولی د رنځ له مینځه وړلو توان ولري؛ پرته له دې چې مستقیم پوهیدل او په بشپړ ډول پوهیدل پرته له دې چې د هغه په ​​وړاندې بې رحمانه شي او هغه پریږدي پرته له دې چې څوک د رنځ له مینځه وړو توان نلري. پرته لدې چې په مستقیم ډول پوهیدل او په بشپړ ډول پوهیدل ، بیخخس ، پرته لدې چې دوی ته بې رحمه شي او دوی پریږدي ، یو څوک نشي کولی د تکلیف له مینځه ویسي؛ پرته لدې چې په هوښیارۍ او بشپړ پوهاوي پوهه شي ، بیخخس پرته لدې چې د هغې په وړاندې بې وسه شي او پریښودل شي ، نو د دې توان نلري چې رنځ له مینځه یوسي.
په مستقیم ډول پوهیدل او په بشپړ ډول پوهیدلو سره ، بخخس ، د دې په وړاندې د بې عدالتۍ کولو او د هغې پریښودو سره ، یو څوک د دې توان لري چې رنځ له مینځه یوسي؛ په مستقیم ډول پوهیدل او بشپړ پوهیدلو سره ، احساس ، بختخس ، د دې په وړاندې د بې عدالتۍ کولو او د هغې په پریښودو سره ، یو څوک د دې توان لري چې رنځ له مینځه یوسي؛ په مستقیم ډول د پوهیدو او بشپړ درک کولو له لارې ، ادراک ، بخیکه ، د دې په وړاندې د ناراحتۍ ترلاسه کولو او د دې په پریښودو سره ، یو څوک د دې توان لري چې رنځ له مینځه یوسي؛ په مستقیم ډول د پیژندلو او بشپړ پیژندلو په واسطه د جوړښتونو ، بخخس په واسطه د دوی په وړاندې بې هوښه کیدلو او د دوی پریښودو سره ، یو څوک د دې وړتیا لري چې تکلیفونه له مینځه یوسي؛ د هوښیارتیا ، بخخس په مستقیمه توګه پوهیدلو او بشپړ پوهیدلو سره ، د دې په وړاندې د بې عدالتۍ کولو او د هغه په ​​پریښودو سره ، یو څوک د دې توان لري چې تکلیفونه له مینځه یوسي.
د ګټلو شرکتونه:
1. ډیجیټل محصولات ،
2. د لوی اقتصاد ،
3. د بازار بازار پانګه اچونه ،
4. د کور ساتنه ،
آنلاین ښوونه / ښوونه ،
6. ذهني روغتیا ،
7. متبادل انرژي ،
8. بیمه ،
9. د درملو نړیوال درمل ،
10. لوبغالی ،
11. روغتیا.
12. د بازار بازار ،
13. د شبکې بازارموندنه ،
14. د ډاټا ساینسونه ،
15. روحي ساینس
بودا هنګري ته خواړه ورکوي.
لوږه د ډیر تکلیفونو څخه دی. د وجود مجموعه د مصیبت اصلي سرچینه ده If که یو څوک په دې ښه پوهیږي ، نوببنا یې ترلاسه کړی دی ، هغه خوشحالي ده. دا مذهبي لارښود د ښوونکي لخوا هغه مهال ورکړل شوی و کله چې هغه په ​​عیسو کې استوګنه درلوده. یوه ورځ ، کله چې ښوونکی د سهار په سهار د جتاوان {3.262 the د عطر محفل کې ناست و he نړۍ یې سروې وکړه ، هغه په ​​اویوي کې یو بېوزله سړی ولید. په دې پوهیدلو سره چې هغه د پوهنځي د تبادلې د لاسته راوړلو لپاره د اړتیا وړ پوهنځی لري ، نو ځان یې د پنځه سوه راهبانو د یوې کمپنۍ سره محاصره کړ او یای ته لاړ.
د اواوي اوسيدونکو سمدلاسه استاد ته بلنه ورکړه چې د دوی ميلمه وي. دې غریب سړي هم واوریدل چې استاد راغلی دی او ذهن یې جوړ کړی چې لاړ شي او ښوونکي د قانون تبلیغ واوري. مګر په همغه [. 30. day75] ورځ کې د هغه ګیدړ یو غوا وتښتوله. نو هغه په ​​خپل ځان کې فکر وکړ ، “ایا زه غوایی لټوم ، یا زه لاړ شم او قانون مې واورم؟” او هغه لاندې پایلې ته ورسید ، “زه به لومړی هغه غوا وغواړم او بیا به لاړ شم او قانون به مې واورم.” په همدې اساس ، سهار وختي ، هغه د خپل غوايي په لټه کې شو. د اویویو اوسیدونکو د بودا په ریاست کې د راهبانو د ډلې لپاره چوکۍ برابرولې ، هغوی ته خواړه ورکړل ، او له ډوډۍ وروسته د ښوونکي کڅوړه واخیسته ، چې هغه وینا وکړي. د. ښوونکي وویل ، “هغه څوک چې زه دلته راغلی یم د دېرشو لیګونو سفر ځنګل ته د خپل غوا په لټه کې دی چې ورک شوی و. نه تر هغه چې هغه بیرته راشي ، زه به قانون تبلیغ وکړم. ” هغه خاموش پاتې شو.او نن ورځ هم هغه بې وزله سړی خپله غوا ولیده او سمدلاسه یې غوایی رمې ته یوړ. بیا هغه خپل ځان ته فکر وکړ ، “حتی که زه نور هیڅ نه شم کولی ، نو لږترلږه به خپل درناوی استاد ته ورکړم.” په دې اساس ، که څه هم هغه د لوږې په رنځ اخته و ، هغه پریکړه وکړه چې کور ته لاړ نه شي ، مګر ژر تر ژره ښوونکي ته لاړ او د ښوونکي اطاعت یې وکړ ، په احترام سره یو خوا ته ناست. کله چې غریب سړی راغی او د ښوونکي مخې ته ودرېده ، ښوونکي د خیرات څښتن ته وویل: “ایا د راهبانو جماعت ته تر دې پورته خواړه پاتې دي؟” “درناوی جناب ، خواړه نه دي تودې شوي.” “ښه نو بیا دې بېوزله سړي ته خواړه ورکړئ.” نو کله چې مدیر دا غریب سړی په هغه ځای کې چې د ښوونکي لخوا ورته اشاره شوې وه چمتو کړې وه ، نو د هغه سره یې د وریژو د وریجو او نورو خواړو سره خدمت وکړ ، دواړه سخت او نرم. کله چې غریب سړی خپله ډوډۍ وخوړله ، خپله خوله یې کلین کړه. (موږ ته ویل شوي چې د دې یوازینۍ استثنا سره د تاتګاتا په درې پیراکاس {3.263 in کې د ثبت هیڅ بل مثال شتون نلري چې پدې ډول یې د خواړو عرضه کولو په اړه پوښتنې کړي.) هرڅومره ژر چې د غریب سړي فزیکي رنجونه راحت شوي ، نو ذهن یې آرامه شو. بیا ښوونکي قانون په منظم ترتیب سره تبلیغ وکړ او د یوبل څخه وروسته یې د څلورو عالي حقایقو شرحه وکړه. د درس په پای کې ، بې وزله سړی د تبادلې په میوه کې رامینځته شوی. بیا ښوونکي د مننې کلمې تشریح کړې ، او په دې کولو سره یې له خپلې څوکۍ څخه راپورته شو او لاړ. ګ aه ګو himه لږه لاره د هغه سره راغی او بیا مخ ته راستون شو. راهبانو چې د ښوونکي سره راغلل ډیر په قهر وو او وې ویل ، “ورو brethrenو ، لږ پام وکړئ چې ښوونکي څه وکړل. مخکې لدې هیڅ نه پیښ شوي. مګر نن ورځ ، د یو فقیر سړي لیدو ته ، ښوونکي د خواړو عرضه کولو په اړه پوښتنه وکړه او لارښوونه یې وکړه چې خواړه بل ته ورکړل شي. ” ښوونکی شا وګرځاوه ، [30.76] ودرېده او ویې ویل: “راهبانو ، ته څه وایې؟” کله چې هغه هغه څه واوریدل چې دوی یې ویل ، نو ورته یې وویل: “ای راهبانو! کله چې زه دلته د دیرش لیګونو سفر ، یو اوږد او ستونزمن سفر ته رسیدلی یم ، زما د راتلو یوازینۍ دلیل دا و چې ما ولیدل چې دا پوهه شاګرد د تبادلې د لاسته راوړنې لپاره اړین پوهنځی درلود. سهار وختي ، د لوږې له درد سره مخ شو ، دا سړی ځنګل ته لاړ او ټوله ورځ یې په ځنګل کې د هغه غوا په لټه کې تیره کړه چې ورک شوی و. له همدې امله ما خپل ځان ته فکر وکړ ، ‘که زه دې سړي ته قانون تبلیغ وکړم پداسې حال کې چې هغه د لوږې درد سره مخ دی ، نو هغه به ونه پیژني.’ له دې امله ما هغه څه وکړل چې ما کړي و. راهبانو ، د لوږې د مصيبت په څیر هیڅ تکلیف نشته. “
لاندې زموږ د رحمت فاسد کارونو په اړه زموږ د اوه برخې لینټین لړۍ لومړۍ برخه ده چې څنګه موږ کولی شو - او باید - دوی زموږ په ژوند کې شامل کړو.
هنګري هنري کار ته پام وکړئ:
the وږو ته خواړه ورکول.
y تږي ته اوبه ورکړئ.
the نڅا کالي واچوئ.
home د بې کوره خلکو ته پناه.
sick ناروغ ته راحت ورکړئ.
the مړی دفن کړئ.
the بندي خانې ته راحت ورکړئ. عیسی سینټ فوستینا ته وویل: “… زه له تاسو څخه د رحم غوښتنه کوم چې زما لپاره د مینې رامینځته کیږي. تاسو باید خپل ګاونډیانو ته تل او هرچیرې رحم وکړئ. تاسو باید مه خفه نشئ له دې څخه یا هڅه وکړئ چې عذر یا ځان له دې څخه خلاص کړئ “
ځکه چې زه وږی وم او تاسو ماته یو څه د خوړلو لپاره ورکړل.
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79) Classical Persian-کلاسیک فارسی


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SN 22.24 (S iii 26)
Abhijāna Sutta
- مستقیم دانستن -
[abhijānati]
دو شرط (دو برابر چهار برابر با مترادف) برای از بین بردن رنج: درک کامل و کنار گذاشتن. فرد باید آگاه باشد و فقط بر روی یکی از این دو تمرکز نکند.
دهانه (سوتا) در Sāvatthī. {n}
بدون دانستن و درک کامل فرم ، bhikkhus ، بدون دلسرد شدن نسبت به آن و کنار گذاشتن آن ، قادر به از بین بردن رنج نیست. بدون دانستن و درک کامل احساس ، bhikkhus ، بدون دلسوزی نسبت به آن و رها کردن آن ، قادر به از بین بردن رنج نیست. بدون دانستن و درک کامل درک ، bhikkhus ، بدون دلسوزی نسبت به آن و رها کردن آن ، قادر به از بین بردن رنج نیست. بدون دانستن و درک کامل ساخت و سازها ، bhikkhus ، بدون دلسوزی نسبت به آنها و رها کردن آنها ، قادر به از بین بردن رنج نیست. بدون دانستن و درک کامل آگاهی ، bhikkhus ، بدون دلسوزی نسبت به آن و رها کردن آن ، فرد قادر به از بین بردن رنج نیست.
با شناخت مستقیم و درک کامل فرم ، bhikkhus ، با دلسرد شدن نسبت به آن و کنار گذاشتن آن ، فرد می تواند رنج را نابود کند. با شناخت مستقیم و درک کامل احساس ، bhikkhus ، با دلسرد شدن نسبت به آن و کنار گذاشتن آن ، فرد می تواند رنج را نابود کند. با شناخت مستقیم و درک کامل ادراک ، bhikkhus ، با دلسرد شدن نسبت به آن و کنار گذاشتن آن ، فرد می تواند رنج را نابود کند. با دانستن و درک کامل ساخت و سازها ، bhikkhus ، با دلسوزی نسبت به آنها و کنار گذاشتن آنها ، می توان رنج ها را از بین برد. با شناخت مستقیم و درک کامل شعور ، bhikkhus ، با دلسرد شدن نسبت به آن و کنار گذاشتن آن ، فرد می تواند رنج را از بین ببرد.
صنایع برنده:
1. محصولات دیجیتال ،
2. اقتصاد GIG ،
3. سرمایه گذاری در بازار سهام ،
4. باغبانی در خانه ،
5. مربیگری آنلاین / آموزش ،
6. سلامت ذهنی ،
7. انرژی جایگزین ،
8. بیمه ،
9. داروهای جایگزین ،
10. بازی ،
11. مراقبت های بهداشتی ،
12. بازار همکاری ،
13. بازاریابی شبکه ،
14. علوم داده ،
15. علوم معنوی.
بودا گرسنه ها را تغذیه می کند.
گرسنگی بزرگترین مصائب است؛ مصالح وجودی منبع اصلی رنج است ؛ اگر کسی این را کاملاً بفهمد ، به نیبنا ، سعادت عالی دست یافته است. این دستورالعمل دینی را معلم هنگام اقامت در شووی با اشاره به یک شاگرد غیر روحانی داده است. برای یک روز ، هنگامی که معلم در اتاق عطر در Jetavana {3.262} نشسته بود ، جهان را هنگام سحر بررسی کرد ، او یک مرد فقیر خاص را در چاوی مشاهده کرد. او با درک اینکه دارای تواناییهای لازم برای دستیابی به ثمر تبدیل است ، خود را با شرکت پانصد راهب محاصره کرد و به چاوی رفت.
ساکنان ساوی بلافاصله معلم را به مهمان خود دعوت کردند. آن مرد فقیر نیز شنید که معلم از راه رسیده است و تصمیمش را گرفت که برود و بشنود که معلم موعظه قانون را می شنود. اما در همان [30.75] روز یک گاو از او دور شد. بنابراین او در درون خود فکر کرد ، “آیا من آن گاو را جستجو می کنم ، یا باید بروم و قانون را بشنوم؟” و به نتیجه زیر رسید: “من اول آن گاو را جستجو می کنم و سپس می روم و قانون را می شنوم.” بر این اساس ، اوایل صبح ، او به دنبال گاو خود رفت. ساکنان Āḷavi صندلی هایی را برای جماعت راهبان به ریاست بودا فراهم کردند ، آنها را با غذا سرو کردند و بعد از غذا کاسه معلم را گرفتند تا او تلفظ کند کلمات شکرگذاری معلم گفت: “کسی که به خاطر او اینجا آمدم و یک سفر سی لیگی به جنگل رفته تا گاو گمشده خود را جستجو کند. تا وقتی که او بازگشت ، من قانون را تبلیغ نمی کنم. ” و او ساکت شد. در حالی که هنوز روز بود ، آن مرد فقیر گاو خود را پیدا کرد و بلافاصله گاو را به سمت گله راند. سپس با خود فکر کرد ، “حتی اگر من کار دیگری نتوانم انجام دهم ، حداقل به استاد احترام می کنم.” بر این اساس ، گرچه او از گرسنگی رنج می برد ، تصمیم گرفت که به خانه نرود ، اما سریع به نزد معلم رفت و با احترام از معلم ، با احترام یک طرف نشست. وقتی مرد فقیر آمد و در مقابل معلم ایستاد ، معلم به مباشر صدقه گفت: “آیا غذایی برای جماعت راهبان باقی مانده است؟” “آقای بزرگوار ، غذا لمس نشده است.” “خوب پس ، این مرد فقیر را با غذا سرو کنید.” بنابراین وقتی مهماندار آن مرد فقیر را با صندلی در مکانی که معلم مشخص کرده بود فراهم کرد ، او را با احتیاط با فرنی برنج و غذاهای دیگر ، سخت و نرم ، پذیرایی کرد. هنگامی که مرد فقیر وعده غذایی خود را خورد ، دهان خود را شستشو داد. (به ما گفته می شود که در این سه مورد 260 3.263} Tathāgata در مورد تهیه مواد غذایی مورد دیگری ثبت نشده است) به محض اینکه درد و رنج جسمی مرد فقیر برطرف شد ، ذهن او آرام شد. سپس معلم قانون را به ترتيب منظم موعظه كرد و چهار حقيقت اصيل را يكي پس از ديگري بيان كرد. در پایان این درس ، مرد فقیری در میوه تبدیل جای گرفت. سپس معلم کلمات شکرگذاری را ادا کرد و پس از انجام این کار ، از جای خود برخاست و رفت. جمعیت کمی او را همراهی کردند و سپس برگشتند. راهبی که معلم را همراهی می کردند بسیار عصبانی شدند و گفتند: “فقط برادران ، آنچه معلم انجام داده است را در نظر بگیرید. قبلاً چیزی از این دست اتفاق نیفتاده است. اما امروز ، معلم با دیدن مرد فقیری خاص ، از تهیه غذا سiredال کرد و دستور داد که غذا به دیگری بدهد. ” معلم برگشت ، ایستاد ، [30.76] و گفت ، “راهبان ، چه می گویی؟” وقتی شنید که آنها چه می گویند ، به آنها گفت: «راهبان حتی همینطور است. وقتی که من با یک سفر سی لیگی به اینجا آمدم ، یک سفر طولانی و دشوار ، تنها دلیل من برای آمدن به اینجا این واقعیت بود که دیدم این مرید غیر روحانی دارای توانایی های لازم برای رسیدن به میوه تبدیل است. صبح زود ، این مرد که تحت فشار عذاب گرسنگی قرار گرفته بود ، به جنگل رفت و روز را در جنگل به دنبال گاو گمشده خود گذراند. بنابراین با خودم فکر کردم ، “اگر قانون را به این مرد موعظه کنم در حالی که از گرسنگی رنج می برد ، نمی تواند آن را درک کند.” بنابراین من همان کاری کردم که کردم. راهبان ، هیچ گرفتاری مانند گرسنگی وجود ندارد. “
در زیر اولین بخش از مجموعه هفت روزه روزه ما درباره اعمال جسمی رحمانی است و اینکه چگونه می توانیم - و باید - آنها را در زندگی خود بگنجانیم.
غذای گرسنه را بخوانید
the گرسنه ها را سیر کنید.
drink به تشنگان بنوشید.
the برهنه بپوشید.
the بی خانمان ها را پناه دهید.
the بیمار را راحت کنید.
the مرده را دفن کنید.
� زندانیان را راحت کنید. عیسی به سنت فاوستینا گفت: “… من از شما کارهای رحمانی می خواهم که باید از روی عشق به من حاصل شود. شما باید همیشه و در همه جا به همسایگان خود رحم کنید. شما نباید کوچک شوید. از این یا سعی کنید خود را از آن بهانه کرده یا رها کنید “
زیرا من گرسنه بودم و شما چیزی به من دادید تا بخورم.
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http://persian.euronews.com/ بوداگرایی بخشی اساسی از فرهنگ تایلندی است که در دنیای مدرن نیز اهمیتش را از دست نداده است. در دومین برنامه در باره زندگی تایلندی، ما به این چهارمین دین بزرگ جهان و یکی از مهمترین روزها در تقویم آن یعنی روز ویشاکا بوچا می پرداخته ایم.
هم نوایی راهبان در خواندن سرود، روح این مراسم مذهبی است که در آن تولد، دوران روشنگری و مرگ بودا در سراسر تایلند گرامی داشته می شود. مراسم امسال البته ویژه است زیرا دوهزار و ششصدمین سالگرد روشنگری بوداست که برای پیروان او در سراسر جهان دارای جاذبه خاصی است.
یک پیروی دین بودا از استرالیا:
“دیدن تک تک مردم در لباس ملی و گردهم آیی آنها در این آداب فرهنگی، همواره جنبه معنوی دارد. دیدن راهبانی دیگر از سنت های دیگر در این مراسم نیز شگفت آور است. در اینجا راهبانی به نمایندگی از از کامبوج، چین و دیگر ملیت ها می بینیم که همه برای بودا گردآمده اند.”
بودا برای افراد بیداردل به عنوان یک فرد مقدس پرستش نمی شود، بلکه او الگویی از شیوه زندگی است. دین او خدا ندارد، بلکه فلسفه مطلوب آن تکامل روحی انسانست. یک راهب بریتانیایی درباره آموزش و توصیه های بودا می گوید:
“بوداگرایی نوع متفاوتی از دین، نسبت به آنچیزی است که در غرب می شناسیم. اگر سنت های مذهبی غرب مبتنی بر نظامی از باورهاست، بوداگرایی اما یک نظام آموزشی است. بنابراین کاملا با این فکر که دین چیست و چه باید باشد متفاوت است.”
برای “شانتری سی وی شای” شهروند تایلندی، مراسم این روز فرصتی گرانبها برای گردهم آمدن اعضای خانواده است. او به همراه خواهران همسرش به بازار می رود تا هدایایی برای راهبان تهیه کند. او می گوید:
“ما هدایایی را به راهبان پیشکش می کنیم. غذای تازه از بال جوجه و شیرینی سنتی تایلندی و سوپ “تام یام گونگ” درست می کنیم.”
از ساعت چهار بامداد، شانتری و خانواده اش در حالی که بهترین لباس هایشان را بر تن دارند به سوی معبد می روند. آنها با صدها میز تزئین شده با گل و سایر هدایا مشتاقانه در انتظار پایین آمدن راهبان از کوه طلایی اند. شانتری می گوید:
“من بسیار احساس خوشحالی می کنم. همه به عنوان یک خانواده برای شرکت در مراسم و احترام به بودا در اینجا حاضر می شویم. از اینکه همه سلامتیم و شادی هایمان را با اجدادمان تقسیم می کنیم،احساس خوبی دارم.”
در اینجا خویشاوندی ها و پیوندهایی نمادین متجلی است. مردم با غذا و پول از راهبان حمایت مادی می کنند و راهبان با حمایت معنوی پاسخ می دهند. حمایتی که مبتنی بر تفکر و تعمق یعنی قلب بوداگرایی است و به سرعت محبوب جهانیان شده است.
یک راهب تایلندی:
“زندگی ما بسیار پر مشغله است، زندگی پریشانی که در آن ما ارتباط با دنیای درون را از دست می دهیم. وقتی فرصت می کنیم که این عادت را ترک کنیم و فکرمان را آزاد سازیم، به بصیرتی دست می یابیم که پیش از آن نیز در ذهنمان بوده ولی توان برقراری ارتباط با آن را نداشتیم و یا صدای آن را نمی شنیدیم.”
یک کارشناس بوداگرایی:

ریشه های بوداگرایی در فرهنگ تایلند
http://persian.euronews.com/
بوداگرایی بخشی اساسی از فرهنگ تایلندی است که در دنیای مدرن نیز اهمیتش
را از دست نداده است. در دومین برنامه در باره زندگی تایلندی…



SN 22,24 (S iii 26)
Abhijāna Sutta
- Bezpośrednio wiedząc -
[abhijānati]
Dwa warunki (podwojone jako cztery z synonimami) dla zniszczenia cierpienia: pełne zrozumienie i porzucenie. Należy zachować świadomość, aby nie skupiać się tylko na jednym z tych dwóch.
Otwarcie (sutta) w Sāvatthī. {N}
Bez bezpośredniego poznania i pełnego zrozumienia Formy, mnisi, bez beznamiętności wobec niej i porzucenia jej, nie jest się w stanie zniszczyć cierpienia; Bez bezpośredniego poznania i pełnego zrozumienia Uczucia, mnisi, bez obojętności wobec niego i porzucenia go, nie jest się w stanie zniszczyć cierpienia; bez bezpośredniej wiedzy i pełnego zrozumienia Percepcji, mnisi, bez obojętności wobec niej i porzucenia jej, nie jest się w stanie zniszczyć cierpienia; bez bezpośredniego poznania i pełnego zrozumienia Konstrukcji, mnisi, bez obojętności wobec nich i porzucenia ich, nie jest się w stanie zniszczyć cierpienia; Bez bezpośredniego poznania i pełnego zrozumienia Świadomości, mnisi, bez bycia wobec niej beznamiętnym i bez jej porzucenia, nie jest się w stanie zniszczyć cierpienia.
Poprzez bezpośrednie poznanie i pełne zrozumienie Formy, mnisi, beznamiętni wobec niej i porzucając ją, jest się w stanie zniszczyć cierpienie; dzięki bezpośredniej znajomości i pełnego zrozumienia Uczucia, mnisi, beznamiętności wobec niego i porzuceniu go, jest się w stanie zniszczyć cierpienie; dzięki bezpośredniej znajomości i pełnego zrozumienia Percepcji, mnisi, beznamiętności wobec niej i porzuceniu jej, jest się w stanie zniszczyć cierpienie; bezpośrednio znając i w pełni rozumiejąc Konstrukcje, mnisi, zachowując wobec nich beznamiętność i porzucając je, jest się w stanie zniszczyć cierpienie; poprzez bezpośrednie poznanie i pełne zrozumienie Świadomości, mnisi, przez beznamiętne wobec niej i porzucenie, jest się w stanie zniszczyć cierpienie.
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Budda karmi Głodnych.
Głód jest największym cierpieniem; Agregaty Bycia są głównym źródłem cierpienia; jeśli człowiek dokładnie to rozumie, osiągnął Nibbānę, Najwyższe Szczęście. Ta religijna instrukcja została przekazana przez Nauczyciela, gdy przebywał w Āḷavi, w odniesieniu do pewnego świeckiego ucznia. pewnego dnia, gdy Nauczyciel siedzący w Perfumowanej Komnacie w Jetavana {3.262} badał świat o świcie, ujrzał pewnego biednego człowieka w Āḷavi. Wiedząc, że posiada zdolności niezbędne do osiągnięcia Owocu Nawrócenia, otoczył się kompanią pięciuset mnichów i udał się do Āḷavi.
Mieszkańcy Āḷavi od razu zaprosili Nauczyciela, aby był ich gościem. Ten biedny człowiek również usłyszał, że przybył Nauczyciel i zdecydował się pójść i posłuchać Nauczyciela głoszącego Prawo. Ale tego samego [30,75] dnia jego wół zgubił się. Dlatego pomyślał w sobie: „Czy mam szukać tego wołu, czy pójdę i posłucham Prawa?” I doszedł do następującego wniosku: „Najpierw poszukam tego wołu, a potem pójdę i posłucham Prawa”. W związku z tym wczesnym rankiem wyruszył na poszukiwanie swojego wołu. Mieszkańcy Āḷavi przygotowali miejsca dla zgromadzenia mnichów, któremu przewodniczył Budda, podali im jedzenie, a po posiłku wziął miskę Nauczyciela, aby mógł ogłosić słowa dziękczynienia. Powiedział Nauczyciel: „Ten, dla którego przybyłem w podróż trzydziestu mil, udał się do lasu, aby szukać swego zgubionego wołu. Dopóki on nie wróci, będę głosił Prawo ”. I milczał, a gdy jeszcze był dzień, ten biedak znalazł swojego wołu i natychmiast odwiózł go z powrotem do stada. Potem pomyślał: „Nawet jeśli nic innego nie mogę zrobić, przynajmniej złożę wyrazy szacunku Nauczycielowi”. W związku z tym, mimo że cierpiał z powodu głodu, postanowił nie wracać do domu, ale szybko udał się do Nauczyciela i oddawszy hołd Nauczycielowi, usiadł z szacunkiem po jednej stronie. Kiedy biedak przyszedł i stanął przed Nauczycielem, Nauczyciel powiedział do szafarza jałmużny: „Czy zostało jeszcze coś do jedzenia dla zgromadzenia mnichów?” „Wielebny panie, jedzenie nie zostało dotknięte”. „Cóż, podawaj temu biednemu człowiekowi jedzenie”. Kiedy więc zarządca postawił tego biedaka na miejscu wskazanym przez Nauczyciela, podał mu posłusznie owsiankę ryżową i inne jedzenie, twarde i miękkie. Kiedy biedak zjadł swój posiłek, przepłukiwał usta (powiedziano nam, że z tym jednym wyjątkiem w Trzech Piakach {3.263} nie ma żadnego innego przypadku, by Tathagata zapytał o zapasy żywności). Gdy tylko fizyczne cierpienia biedaka zostały złagodzone, jego umysł uspokoił się. Następnie Nauczyciel głosił Prawo w uporządkowanej kolejności, wykładając kolejno Cztery Szlachetne Prawdy. Pod koniec lekcji biedny człowiek został osadzony w Owocach Nawrócenia. Wtedy Nauczyciel wypowiedział słowa dziękczynienia, po czym wstał ze swego miejsca i odszedł. Tłum szedł mu kawałek, a potem zawrócił. Mnisi, którzy towarzyszyli Nauczycielowi, byli bardzo oburzeni i powiedzieli: „Rozważcie, bracia, co uczynił Nauczyciel. Nic takiego się nigdy wcześniej nie wydarzyło. Ale dzisiaj, widząc pewnego biednego człowieka, Nauczyciel zapytał o zapasy żywności i polecił, aby je rozdano drugiemu ”. Nauczyciel odwrócił się, zatrzymał [30,76] i powiedział: „Mnisi, co ty mówisz?” Kiedy usłyszał, co mówią, rzekł do nich: „Tak jest, mnisi. Kiedy przybyłem tutaj w podróż trwającą trzydzieści mil, długą i trudną podróż, jedynym powodem, dla którego tu przybyłem, był fakt, że zobaczyłem, że ten świecki uczeń posiada zdolności niezbędne do osiągnięcia Owocu Nawrócenia. Wczesnym rankiem, uciskany z głodu, mężczyzna ten udał się do lasu i spędził dzień w lesie, szukając zgubionego wołu. Dlatego pomyślałem sobie: „Jeśli będę głosił Prawo temu człowiekowi, kiedy cierpi z powodu głodu, nie będzie w stanie go pojąć”. Dlatego zrobiłem to, co zrobiłem. Mnisi, nie ma takiego cierpienia jak głód ”.
Poniżej znajduje się pierwsza część naszej siedmioczęściowej serii wielkopostnej o cielesnych uczynkach miłosierdzia oraz o tym, jak możemy - i powinniśmy - włączyć je do naszego życia.
Nakarm głodnych Cielesne dzieła miłosierdzia:
� Nakarm głodnych.
� Pić spragnionym.
� Ubierz nagich.
� Schronienie bezdomnych.
� Pocieszajcie chorych.
� Pochowaj zmarłych.
� Pociesz uwięzionych. Jezus powiedział św. Faustynie: „… żądam od Ciebie uczynków miłosierdzia, które mają zrodzić się z miłości do Mnie. Miłosierdzie masz okazywać swoim bliźnim zawsze i wszędzie. Nie możesz się cofać od tego lub spróbuj się z tego usprawiedliwić lub uwolnić się od tego. “
Bo byłem głodny, a daliście Mi coś do jedzenia.
#bhosalesir #buddha #3D animation Buddha story in Marathi | story of the Buddha | prakriti
madhukar bhosale
7.76K subscribers
जो नित्य एवं स्थाई प्रतीत होता है, वह भी विनाशी है। जो महान प्रतीत होता है, उसका भी पतन है। जहाँ संयोग है वहाँ विनाश भी है। जहाँ जन्म है वहाँ मरण भी है। ऐसे सारस्वत सच विचारों को आत्मसात करते हुए महात्मा बुद्ध ने बौद्ध धर्म की स्थापना की जो विश्व के प्रमुख धर्मों में से एक है।
#bhosalesir #buddha #3D animation Buddha story in Marathi | story of the Buddha | prakriti

81) Classical Portuguese-Português Clássico,
Friends


SN 22,24 (S iii 26)
Abhijāna Sutta
- Conhecendo diretamente -
[abhijānati]
Duas condições (dobradas como quatro com sinônimos) para a destruição do sofrimento: compreensão total e abandono. Deve-se estar atento para não se concentrar em apenas um desses dois.
A (sutta) abertura em Sāvatthī. {N}
Sem conhecer diretamente e compreender completamente a Forma, bhikkhus, sem se tornar desapaixonado por ela e abandoná-la, a pessoa é incapaz de destruir o sofrimento; sem conhecer diretamente e compreender completamente o Sentimento, bhikkhus, sem se tornar desapaixonado por ele e abandoná-lo, a pessoa é incapaz de destruir o sofrimento; sem conhecer diretamente e compreender totalmente a Percepção, bhikkhus, sem se tornar desapaixonado por ela e abandoná-la, a pessoa é incapaz de destruir o sofrimento; sem conhecer diretamente e compreender totalmente as Construções, bhikkhus, sem se tornar desapaixonado por elas e abandoná-las, a pessoa é incapaz de destruir o sofrimento; sem conhecer diretamente e compreender plenamente a Consciência, bhikkhus, sem se tornar desapaixonado por ela e abandoná-la, a pessoa é incapaz de destruir o sofrimento.
Ao conhecer diretamente e compreender completamente a Forma, bhikkhus, ao se tornar desapaixonado e abandoná-la, a pessoa é capaz de destruir o sofrimento; por conhecer diretamente e compreender totalmente o Sentimento, bhikkhus, por se tornar desapaixonado por ele e abandoná-lo, a pessoa é capaz de destruir o sofrimento; por conhecer diretamente e compreender completamente a Percepção, bhikkhus, por se tornar desapaixonado por ela e abandoná-la, a pessoa é capaz de destruir o sofrimento; por conhecer diretamente e compreender totalmente as Construções, bhikkhus, por se tornar desapaixonado por elas e abandoná-las, a pessoa é capaz de destruir o sofrimento; por conhecer diretamente e compreender totalmente a Consciência, bhikkhus, por se tornar desapaixonado por ela e abandoná-la, a pessoa é capaz de destruir o sofrimento.
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O Buda alimenta os famintos.
A fome é a maior das aflições; os Agregados do Ser são a principal fonte de sofrimento; Se um homem entender isso completamente, ele alcançou Nibbana, a Suprema Felicidade. Esta instrução religiosa foi dada pelo Mestre enquanto ele estava na residência em Āḷavi com referência a um certo discípulo leigo. um dia, enquanto o Professor sentado na Câmara Perfumada em Jetavana {3.262} examinava o mundo ao amanhecer, ele viu um certo homem pobre em Āḷavi. Percebendo que possuía as faculdades necessárias para atingir o Fruto da Conversão, ele se cercou de uma companhia de quinhentos monges e foi para Āḷavi.
Os habitantes de Āḷavi imediatamente convidaram o Mestre para ser seu convidado. Aquele pobre homem também ouviu que o Mestre havia chegado e resolveu ir ouvir o Mestre pregar a lei. Mas naquele mesmo [30,75] dia um boi dele se desviou. Então ele considerou consigo mesmo: “Devo procurar aquele boi ou devo ir e ouvir a Lei?” E ele chegou à seguinte conclusão: “Primeiro vou procurar aquele boi e depois irei ouvir a Lei”. Assim, de manhã cedo, ele saiu em busca de seu boi. Os residentes de Āḷavi providenciaram assentos para a Congregação dos Monges presidida pelo Buda, serviram-lhes comida e, após a refeição, pegou a tigela do Mestre, para que ele pudesse pronunciar as palavras de agradecimento. Disse o Mestre: “Aquele por quem vim aqui uma jornada de trinta léguas foi para a floresta em busca de seu boi que se perdera. Só quando ele voltar, pregarei a Lei. ” E ele se calou. Enquanto ainda era dia, aquele pobre homem encontrou seu boi e imediatamente levou o boi de volta para o rebanho. Então ele pensou consigo mesmo: “Mesmo que eu não possa fazer mais nada, pelo menos prestarei meus respeitos ao Mestre”. Conseqüentemente, embora estivesse oprimido pelas pontadas da fome, ele decidiu não ir para casa, mas foi rapidamente ao Mestre e, tendo prestado homenagem a ele, sentou-se respeitosamente a um lado. Quando o pobre veio e ficou diante do Mestre, o Mestre disse ao despenseiro: “Sobrou algum alimento para a Congregação dos Monges?” “Reverendo senhor, a comida não foi tocada.” “Pois bem, sirva comida a este pobre homem.” Assim, quando o mordomo providenciou para aquele pobre homem um assento no local indicado pelo Mestre, ele serviu-o obedientemente com mingau de arroz e outros alimentos, tanto duros como moles. Depois que o pobre homem comeu sua refeição, ele enxaguou a boca. (Somos informados de que, com esta única exceção, não há nenhum outro caso registrado nas Três Piṭakas {3.263} do Tathagata tendo assim indagado sobre o suprimento de comida.) Assim que os sofrimentos físicos do pobre homem foram aliviados, sua mente ficou tranquila. Então o Mestre pregou a Lei em seqüência ordenada, expondo uma após a outra as Quatro Nobres Verdades. Na conclusão da lição, o pobre homem estava estabelecido no Fruto da Conversão. O Mestre pronunciou então as palavras de agradecimento e, havendo feito isso, levantou-se da cadeira e partiu. A multidão o acompanhou um pouco e depois voltou. Os monges que acompanhavam o Mestre ficaram muito indignados e disseram: “Considerem, irmãos, o que o Mestre fez. Nada disso aconteceu antes. Mas hoje, vendo um certo homem pobre, o Mestre perguntou sobre o suprimento de comida e ordenou que a comida fosse dada a outro. ” O professor se virou, parou [30,76] e disse: “Monges, o que vocês estão dizendo?” Ao ouvir o que diziam, disse-lhes: “É verdade, monges. Quando cheguei aqui uma jornada de trinta léguas, uma jornada longa e difícil, minha única razão para vir aqui foi o fato de que vi que este discípulo leigo possuía as faculdades necessárias para a obtenção do Fruto da Conversão. Cedo pela manhã, oprimido pelas dores da fome, este homem foi para a floresta e passou o dia na floresta à procura do seu boi que se havia perdido. Portanto, pensei comigo mesmo: “Se eu pregar a Lei a este homem enquanto ele está sofrendo das dores da fome, ele não será capaz de compreender.” Monges, não há aflição como a aflição da fome. ”
O que se segue é a primeira parte de nossa série de sete partes da Quaresma sobre os atos corporais de misericórdia e como podemos - e devemos - incorporá-los em nossas vidas.
Alimente os famintos As obras corporais de misericórdia
� Alimente os famintos.
� Dê bebida aos sedentos.
� Vista o nu.
� Dê abrigo aos sem-teto.
� Conforte os enfermos.
� Enterre os mortos.
� Consola os presos. Jesus disse a Santa Faustina: “… Exijo de ti obras de misericórdia, que devem surgir do amor por Mim. Deves ter misericórdia para com o teu próximo sempre e em toda a parte. Não deves recuar disso ou tente se desculpar ou absolver-se disso “
Pois eu estava com fome e vocês me deram de comer.
A SABEDORIA DE BUDA - leitura do DHAMMAPADA - 1/5 - Lúcia Helena Galvão
NEW ACROPOLIS
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Leitura comentada do livro DHAMMAPADA, feita pela professora e voluntária LÚCIA HELENA GALVÃO.
Desta vez fazemos juntos a leitura do livro DHAMMAPADA que traz uma série de ensinamentos de SIDARTA GAUTAMA, o Buda, a toda humanidade.
EXERCÍCIOS PRÁTICOS PARA A SEMANA, sugeridos pela professora Lúcia Helena:
1 - Convide um dos versos comentados neste video para acompanhar você continuamente, reflita sobre ele e tente vivê-lo em seu cotidiano;
2 - Descubra uma qualidade naquela pessoa que você anda criticando - se houver;
3 - Coloque seu despertador para tocar em 3 horários do dia e verifique onde estava a sua mente nestes momentos - em que estado de consciência.
ANOTE TODAS SUAS PERCEPÇÕES IMPORTANTES para não esquecer e para passar a refletir sobre elas.
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Nova Acrópole é uma organização filosófica presente em mais de 50 países desde 1957, e tem por objetivo desenvolver em cada ser humano aquilo que tem de melhor, por meio da Filosofia, da Cultura e do Voluntariado.
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Dúvidas ou comentários? Escreva para brasilia@acropole.org.br
Feed the Hungry
This
Lent, consider our Lord’s words to St. Faustina: “… I demand from you
deeds of mercy …” Here’s the first of our seven-part series.

83) Classical Romanian-Clasic românesc,
Friends


SN 22.24 (S iii 26)
Abhijāna Sutta
- Știind direct -
[abhijānati]
Două condiții (dublate ca patru cu sinonime) pentru distrugerea suferinței: înțelegerea deplină și abandonarea. Ar trebui să rămânem conștienți să nu ne concentrăm doar pe unul dintre aceste două.
Deschiderea (sutta) de la Sāvatthī. {N}
Fără a cunoaște direct și a înțelege pe deplin Forma, bhikkhus, fără a deveni pasionat față de ea și a-l abandona, nu putem să distrugem suferința; fără a cunoaște direct și a înțelege pe deplin Simțirea, bhikkhus, fără a deveni pasionat față de el și a-l abandona, cineva nu este în stare să distrugă suferința; fără a cunoaște în mod direct și a înțelege pe deplin Percepția, bhikkhus, fără a deveni pasionat față de ea și a-l abandona, cineva nu este în stare să distrugă suferința; fără a cunoaște direct și a înțelege pe deplin Construcțiile, bhikkhus, fără a deveni pasionat față de ele și a le abandona, cineva nu este în stare să distrugă suferința; fără a cunoaște direct și a înțelege pe deplin Conștiința, bhikkhus, fără a deveni pasionat față de aceasta și a-l abandona, cineva nu este în stare să distrugă suferința.
Prin cunoașterea directă și înțelegerea deplină a Formei, bhikkhus, devenind pasionat de ea și abandonând-o, se poate distruge suferința; prin cunoașterea directă și înțelegerea deplină a Sentimentului, bhikkhus, devinem pasionați de el și îl abandonăm, se poate distruge suferința; prin cunoașterea directă și înțelegerea deplină a Percepției, bhikkhus, prin faptul că ești pasionat de ea și o abandonezi, se poate distruge suferința; prin cunoașterea directă și înțelegerea deplină a Construcțiilor, bhikkhus, prin a fi pasionați de ele și a le abandona, se poate distruge suferința; prin cunoașterea directă și înțelegerea deplină a Conștiinței, bhikkhus, devinem pasionați de ea și abandonăm-o, putem să distrugem suferința.
INDUSTRII CÂȘTIGĂTOARE:
1. PRODUSE DIGITALE,
2. GIG ECONOMY,
3. INVESTIȚII PE PIAȚA BURSA,
4. GRĂDINITEA ACASĂ,
5. COACHING / DIDACTICARE ONLINE,
6. SĂNĂTATE MENTALĂ,
7. ENERGIE ALTERNATIVĂ,
8. ASIGURARE,
9. MEDICAMENTE ALTERNATE,
10. JOCURI,
11. SĂNĂTATE,
12. PIAȚA AFILIATĂ,
13. MARKETING ÎN REȚEA,
14. ȘTIINȚELE DATELOR,
15. ȘTIINȚE SPIRITUALE.
Buddha îi hrănește pe cei Flămânzi.
Foamea este cea mai mare dintre suferințe; Agregatele Ființei sunt principala sursă a suferinței; Dacă un om înțelege bine acest lucru, el a atins Nibbāna, Fericirea Supremă. Această instrucție religioasă a fost dată de Învățător în timp ce se afla la reședința la Āḷavi cu referire la un anumit discipol laic. într-o zi, în timp ce Învățătorul așezat în Camera Parfumată de la Jetavana {3.262} cercetează lumea în zori, a văzut un anume sărac la Āḷavi. Văzând că posedă facultățile necesare pentru a obține Fructul Conversiei, s-a înconjurat de o companie de cinci sute de călugări și s-a dus la Āḷavi.
Locuitorii din Āḷavi l-au invitat imediat pe Învățător să fie oaspetele lor. Bietul om a auzit, de asemenea, că Învățătorul a sosit și s-a hotărât să meargă să-l audă pe Învățător predicând Legea. Dar chiar în acea [30,75] zi, un bou de-al său s-a abătut. Deci, el s-a gândit în el însuși: „Să caut acel bou sau să mă duc să aud Legea?” Și a ajuns la următoarea concluzie: „Mai întâi voi căuta acel bou și apoi voi merge și voi asculta Legea”. În consecință, dimineața devreme, el a pornit să-și caute boul. Locuitorii din Āḷavi au oferit locuri pentru Congregația Călugărilor prezidată de Buddha, i-au servit cu mâncare și, după masă, au luat vasul Învățătorului, ca să poată pronunța cuvintele de mulțumire. Învățătorul a spus: „Cel pentru care am venit aici, o călătorie de treizeci de leghe a plecat în pădure să-și caute boul pierdut. Până când nu se va întoarce, voi predica Legea ”. Și și-a făcut tăcere. În timp ce era încă zi, bietul om și-a găsit bouul și a dus imediat boul înapoi la turmă. Apoi s-a gândit în sinea lui: „Chiar dacă nu pot face altceva, măcar îmi voi aduce omagii profesorului”. În consecință, deși a fost oprimat de durerile foamei, a decis să nu se întoarcă acasă, dar sa dus repede la Învățător și, după ce i-a plătit ascultare Învățătorului, s-a așezat cu respect pe o parte. Când bietul om a venit și a stat în fața Învățătorului, Învățătorul i-a spus stăpânului pomanei: „Mai rămâne ceva de mâncare Congregației Călugărilor?” „Cuviosule domn, mâncarea nu a fost atinsă.” „Ei bine, servește-l pe acest biet om cu mâncare.” Așa că, când administratorul i-a oferit acel om sărac cu un loc într-un loc indicat de Învățător, el l-a servit cu bunăvoință cu terci de orez și alte alimente, atât tari, cât și moi. Când bietul om a mâncat masa, și-a clătit gura (ni se spune că, cu această singură excepție, nu există nicio altă înregistrare în Trei Piṭakas {3.263} din Tathāgata care să fi întrebat astfel despre aprovizionarea cu alimente.) De îndată ce suferințele fizice ale bietului om au fost ușurate, mintea lui a devenit liniștită. Apoi, Învățătorul a predicat Legea în ordine ordonată, expunând unul după altul cele Patru Nobile Adevăruri. La încheierea lecției, bietul om a fost stabilit în Fructul convertirii. Apoi, Învățătorul a rostit cuvintele de mulțumire și, după ce a făcut acest lucru, s-a ridicat de pe scaun și a plecat. Mulțimea l-a însoțit puțin și apoi s-a întors. Călugării care l-au însoțit pe Învățător s-au arătat foarte indignați și au spus: „Luați în considerare, fraților, ce a făcut Învățătorul. Nimic de acest fel nu s-a mai întâmplat până acum. Dar astăzi, văzând un anumit om sărac, Învățătorul a întrebat despre aprovizionarea cu alimente și a îndrumat acea hrană să fie dată altuia ”. Învățătorul s-a întors, s-a oprit, [30.76] și a spus: „Călugări, ce zici?” Când a auzit ce spuneau, le-a spus: „Chiar și așa, călugări. Când am venit aici o călătorie de treizeci de leghe, o călătorie lungă și dificilă, singurul meu motiv pentru care am venit aici a fost faptul că am văzut că acest discipol laic posedă facultățile necesare pentru obținerea Fructului Conversiei. Dimineața devreme, asuprit de durerile foamei, acest om a mers în pădure și și-a petrecut ziua în pădure căutându-și bouul pierdut. Prin urmare, m-am gândit în mine: „Dacă îi propovăduiesc Legea acestui om în timp ce suferă de dureri de foame, el nu va putea să o înțeleagă.” De aceea am făcut ceea ce am făcut. Călugări, nu există nicio afecțiune ca afecțiunea foamei ”.
Următoarea este prima parte a seriei noastre din Postul din șapte părți despre faptele corporale ale îndurării și modul în care le putem - și ar trebui - să le încorporăm în viețile noastre.
Hrănește-i pe cei flămânzi
� Hrăniți pe cei flămânzi.
� Dă de băut celor însetați.
Îmbrăcați-l pe cel gol.
� Adăpostesc persoanele fără adăpost.
� Mângâie bolnavii.
- Îngropați morții.
� Mângâie-i pe cei închiși. Iisus i-a spus Sfintei Faustina: „… îți cer fapte de milă, care vor apărea din dragoste pentru Mine. Trebuie să arăți milă aproapelelor tale mereu și peste tot. Nu trebuie să te micșorezi de asta sau încercați să vă scuzați sau să vă scutiți de el “
Căci mi-a fost foame și mi-ai dat ceva de mâncare.
Oana Cretu o superba voce la Flamanzi !
Ionica Nechifor
3.24K subscribers
Oana Cretu o superba voce la Flamanzi !

84) Classical Russian-Классический русский,

SN 22.24 (S iii 26)
Абхиджана Сутта
- Непосредственно зная -
[абхиджанати]
Два условия (удвоенные как четыре с синонимами) для уничтожения страдания: полное понимание и отказ. Следует помнить, что нельзя сосредотачиваться только на одном из этих двух.
(Сутта) открывается в Саваттхи. {N}
Без прямого знания и полного понимания Формы, монахи, без бесстрастия по отношению к ней и отказа от нее, человек не может уничтожить страдание; без прямого знания и полного понимания Чувства, монахи, без бесстрастия по отношению к нему и отказа от него, человек не может уничтожить страдание; без прямого знания и полного понимания Восприятия, монахи, без бесстрастия по отношению к нему и отказа от него, человек не может уничтожить страдание; без прямого знания и полного понимания Конструкций, монахи, без бесстрастия по отношению к ним и отказа от них, человек не может уничтожить страдание; без прямого знания и полного понимания Сознания, монахи, без бесстрастия по отношению к нему и отказа от него, человек не может уничтожить страдание.
Непосредственно зная и полностью понимая Форму, монахи, проявив к ней бесстрастие и отказавшись от нее, человек может уничтожить страдание; непосредственно зная и полностью понимая Чувство, монахи, проявляя к нему бесстрастие и отказываясь от него, можно уничтожить страдание; непосредственно зная и полностью понимая Восприятие, монахи, становясь бесстрастным по отношению к нему и отказываясь от него, можно уничтожить страдание; непосредственно зная и полностью понимая Конструкции, монахи, проявляя к ним бесстрастие и отказываясь от них, можно уничтожить страдание; Благодаря непосредственному знанию и полному пониманию Сознания, монахи, проявляя к нему бесстрастие и отказываясь от него, человек может уничтожить страдание.
ОТРАСЛИ-ПОБЕДИТЕЛИ:
1. ЦИФРОВЫЕ ПРОДУКТЫ,
2. БОЛЬШАЯ ЭКОНОМИКА,
3. ИНВЕСТИЦИИ НА ФОНДОВЫХ РЫНКАХ,
4. ДОМАШНИЙ САД,
5. ИНТЕРНЕТ-КОУЧИНГ / ОБУЧЕНИЕ,
6. ПСИХИЧЕСКОЕ ЗДОРОВЬЕ,
7. АЛЬТЕРНАТИВНАЯ ЭНЕРГИЯ,
8. СТРАХОВАНИЕ,
9. АЛЬТЕРНАТИВНЫЕ ЛЕКАРСТВА,
10. ИГРЫ,
11. ЗДРАВООХРАНЕНИЕ,
12. ПАРТНЕРСКИЙ РЫНОК,
13. СЕТЕВОЙ МАРКЕТИНГ,
14. НАУКИ О ДАННЫХ,
15. ДУХОВНЫЕ НАУКИ.
Будда кормит голодных.
Голод - величайшее из недугов; Совокупности Бытия являются основным источником страдания; если человек полностью это понимает, он достиг ниббаны, высшего счастья. Это религиозное наставление было дано Учителем, когда он жил в Шави, в отношении некоего мирского ученика. Однажды, когда Учитель, сидящий в Парфюмерной камере в Джетаване {3.262}, исследовал мир на рассвете, он увидел в Шави одного бедняка. Увидев, что он обладает способностями, необходимыми для достижения Плода обращения, он окружил себя отрядом из пятисот монахов и отправился в Шави.
Жители Чави тут же пригласили Учителя в гости. Этот бедняк также услышал, что Учитель пришел, и решил пойти послушать, как Учитель проповедует Закон. Но в тот же [30.75] день заблудился его бык. Поэтому он подумал про себя: «Искать ли мне этого вола или пойти послушать Закон?» И он пришел к следующему выводу: «Я сначала поищу этого вола, а потом пойду и послушаю Закон». Соответственно, рано утром он отправился искать своего быка. Жители Чави предоставили места для Конгрегации монахов под председательством Будды, накормили их едой, а после еды взял чашу Учителя, чтобы он мог произнести слова благодарения. Учитель сказал: «Тот, ради кого я пришел сюда, путь в тридцать лиг пошел в лес искать своего пропавшего вола. Я не буду проповедовать Закон, пока он не вернется ». И он молчал. Еще был день, когда этот бедняк нашел своего вола и тотчас загнал его обратно в стадо. Затем он подумал про себя: «Даже если я больше ничего не могу сделать, я хотя бы засвидетельствую свое почтение Учителю». Соответственно, хотя его и мучили муки голода, он решил не идти домой, а быстро подошел к Учителю и, поклонившись Учителю, почтительно сел на бок. Когда бедняк подошел и встал перед Учителем, Учитель сказал распорядителю милостыни: «Есть ли еще какая-нибудь пища для Конгрегации монахов?» «Преподобный сэр, еды никто не трогал». «Ну что ж, накорми этого бедняка едой». Итак, когда управляющий усадил этого бедняка на место, указанное Учителем, он покорно подал ему рисовую кашу и другую пищу, твердую и мягкую. Когда бедняк съел свою еду, он прополоскал рот (нам говорят, что, за исключением этого единственного исключения, в Трех Пинаках {3.263} Татхагата нет другого зарегистрированного случая, когда он спрашивал о запасе еды). Как только физические страдания бедняка прошли, его разум успокоился. Затем Учитель проповедовал Закон в упорядоченной последовательности, излагая одну за другой Четыре Благородные Истины. В конце урока бедняк был утвержден в Плоде обращения. Тогда Учитель произнес слова благодарения и, сделав это, встал со своего места и ушел. Толпа провела его немного, а затем повернула обратно. Монахи, сопровождавшие Учителя, были очень возмущены и сказали: «Вы, братия, подумайте, что сделал Учитель. Ничего подобного раньше не происходило. Но сегодня, увидев одного бедняка, Учитель спросил о запасе пищи и велел отдать эту пищу другому ». Учитель повернулся, остановился, [30.76] и сказал: «Монахи, что вы говорите?» Услышав, что они говорят, он сказал им: «Верно, монахи. Когда я прибыл сюда в путешествие длиной тридцать лиг, долгое и трудное путешествие, единственной причиной моего прибытия сюда было то, что я увидел, что этот мирской ученик обладает способностями, необходимыми для достижения Плода обращения. Рано утром, подавленный муками голода, этот человек пошел в лес и провел день в лесу в поисках пропавшего быка. Поэтому я подумал про себя: «Если я проповедую Закон этому человеку, когда он страдает от голода, он не сможет его понять». Поэтому я и сделал то, что сделал. Монахи, нет такой болезни, как голод ».
Ниже приводится первая часть нашей серии из семи постов о телесных делах милосердия и о том, как мы можем - и должны - включать их в свою жизнь.
Накормите голодных Телесные дела милосердия:
� Накормите голодных.
� Напоить жаждущего.
� Одевайте обнаженных.
� Приютите бездомных.
� Утешайте больных.
� Похороните мертвых.
� Утешайте узников. Иисус сказал святой Фаустине: “… Я требую от вас милосердия, которое должно произойти из любви ко Мне. Вы должны всегда и везде проявлять милосердие к ближним вашим. от этого или попытайтесь извинить или освободить себя от этого “
Я был голоден, и Вы дали Мне поесть.
Praise and mantra of Medicine Buddha (Sangye Menla)
Buddha’s Dharma
39.7K subscribers
Praise and mantra of Medicine Buddha
Chant by: Lama Dorje (Vajra Drayang)
Medicine Buddha mantra:
TUGDZHE KUNLA NYOMPI CHOMDEN-DE
CENCAM TYOPE NENDO DUGNAL-SEL
DUGSUM NE-SEL SANGE MENGI-LA
VAIDÜRYA-II O-LA CHAGCAL-LO
TADYATA OM BHEKANDZYE BHEKANDZYE MAHA BHEKANDZYE RADZA SAMUDGATE SOHA
Translation of the Medicine Buddha’s Praise (the first four lines before the mantra)
I bow to the reliever of the three poisons
The Buddha Guru of Medicine to the Light of Beryl - the Victorious, whose compassion is equal to all,
And only His name will be heard, as the sufferings of bad destinies disappear!
Bhaiṣajyaguru, formally Bhaiṣajya-guru-vaiḍūrya-prabhā-rāja (”King of Medicine Master and Lapis Lazuli Light”), is the Buddha of healing and medicine in Mahāyāna Buddhism. Commonly referred to as the “Medicine Buddha”, he is described as a doctor who cures dukkha (suffering) using the medicine of his teachings.
The name was rāja (King), but Xuanzang assumed it Tathāgata (Buddha). The translations and the commentary books of after ages obeyed the translation of Xuanzang. The figure of Bhaiṣajyaguru is expressed with a Tathāgata (Buddha) shape except for having a gallipot. Though it is also considered to be a guardian of the east, in that case, it is usually changed to Akshobhya. As an exceptional case, the honzon of “Kōya-san Kongōbu-ji” was changed from Akshobhya to Bhaiṣajyaguru.
Bhaiṣajyaguru is described in the eponymous Bhaiṣajya-guru-vaiḍūrya-prabhā-rāja Sūtra, commonly called the Medicine Buddha Sutra, as a bodhisattva who made 12 great vows. On achieving Buddhahood, he became the Buddha of the eastern pure land of Vaiḍūryanirbhāsa “Pure Lapis Lazuli”. There, he is attended to by two bodhisattvas symbolizing the light of the sun and the light of the moon respectively:
Suryaprabha (Chinese: 日光遍照菩薩; pinyin: rìguāng biànzhào púsà)
Candraprabha (Chinese: 月光遍照菩薩; pinyin: yuèguāng biànzhào púsà)
A Sanskrit manuscript of the Bhaiṣajya-guru-vaiḍūrya-prabhā-rāja Sūtra was among the texts attesting to the popularity of Bhaiṣajyaguru in the ancient northwest Indian kingdom of Gandhāra. The manuscripts in this find are dated before the 7th century, and are written in the upright Gupta script.
The Chinese Buddhist monk Xuanzang visited a Mahāsāṃghika monastery at Bamiyan, Afghanistan, in the 7th century CE, and the site of this monastery has been rediscovered by archaeologists. Birchbark manuscript fragments from several Mahāyāna sūtras have been discovered at the site, including the Bhaiṣajya-guru-vaidūrya-prabha-rāja Sūtra (MS 2385).
Dharani and Mantra
In the Bhaiṣajya-guru-vaiḍūrya-prabhā-rāja Sūtra, the Medicine Buddha is described as having entered into a state of samadhi called “Eliminating All the Suffering and Afflictions of Sentient Beings.” From this samadhi state he spoke the Medicine Buddha Dharani.
namo bhagavate bhaiṣajyaguru vaiḍūryaprabharājāya
tathāgatāya arahate samyaksambuddhāya tadyathā:
oṃ bhaiṣajye bhaiṣajye bhaiṣajya-samudgate svāhā.
The last line of the dharani is used as Bhaisajyaguru’s short form mantra. There are several other mantras for the Medicine Buddha as well that are used in different schools of Vajrayana Buddhism.
Sarva Mangalam!
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Mantra Buda De La Medicina
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Lama Dorje
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Praise and mantra of Medicine Buddha (Sangye Menla)
Praise
and mantra of Medicine Buddha Chant by: Lama Dorje (Vajra Drayang)
Videoclip creator: Evgeny Shpagin
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