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LESSON 3519 Sat 28 Nov 2020 https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-053.html DO GOOD PURIFY MIND said AWAKENED ONE WITH AWARENESS Free Online Research and Practice University for 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. at 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, Bodhgaya,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 May you, your family members and all sentient and non sentient beings be ever happy, well and secure! Dhammacakkappavattana Sutta— Setting in Motion of the Wheel of Dhamma —[Dhamma·cakka·pavattana ] in 54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ, 55) Classical Kazakh-Классикалық қазақ, 56) Classical Khmer- ខ្មែរបុរាណ, 57) Classical Kinyarwanda 58) Classical Korean-고전 한국어, 59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî), 60) Classical Kyrgyz-Классикалык Кыргыз,61) Classical Lao-ຄລາສສິກລາວ, 62) Classical Latin-LXII) Classical Latin, 63) Classical Latvian-Klasiskā latviešu valoda, 64) Classical Lithuanian-Klasikinė lietuvių kalba, 65) Classical Luxembourgish-Klassesch Lëtzebuergesch,
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Posted by: site admin @ 7:28 am


LESSON 3519 Sat 28 Nov  2020


https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-053.html

DO GOOD PURIFY MIND said AWAKENED ONE WITH AWARENESS

Free Online Research and Practice University
for

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.

at

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, Bodhgaya,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

May you, your family members and all sentient and non sentient beings be ever happy, well and secure!

Dhammacakkappavattana Sutta— Setting in Motion of the Wheel of Dhamma —[Dhamma·cakka·pavattana ] in

54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
55) Classical Kazakh-Классикалық қазақ,

56) Classical Khmer- ខ្មែរបុរាណ,

57) Classical Kinyarwanda
58) Classical Korean-고전 한국어,
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),

60) Classical Kyrgyz-Классикалык Кыргыз,
61) Classical Lao-ຄລາສສິກລາວ,
62) Classical Latin-LXII) Classical Latin,

63) Classical Latvian-Klasiskā latviešu valoda,

64) Classical Lithuanian-Klasikinė lietuvių kalba,
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,

Dhammacakkappavattana Sutta— Setting in Motion of the Wheel of Dhamma —[Dhamma·cakka·pavattana ]
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
On one occasion, the Bhagavā was staying at Varanasi in the Deer Grove at Isipatana.
There, he addressed the group of five bhikkhus:
These
two extremes, bhikkhus, should not be adopted by one who has gone forth
from the home life. Which two? On one hand, the devotion to hedonism
towards kāma, which is inferior, vulgar, common, an·ariya, deprived of
benefit, and on the other hand the devotion to self-mortification, which
is dukkha, an·ariya, deprived of benefit. Without going to these two
extremes, bhikkhus, the Tathāgata has fully awaken to the majjhima
paṭipada, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna.
And
what, bhikkhus, is the majjhima paṭipada to which the Tathāgata has
fully awaken, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna? It is, bhikkhus, this
ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi sammā·saṅkappa
sammā·vācā sammā·kammanta sammā·ājīva sammā·vāyāma sammā·sati
sammā·samādhi. This, bhikkhus, is the majjhima paṭipada to which the
Tathāgata has awaken, which produces vision, which produces ñāṇa, and
leads to appeasement, to abhiñña, to sambodhi, to Nibbāna.
Furthermore,
bhikkhus, this is the dukkha ariya·sacca: jāti is dukkha, jarā is
dukkha (sickness is dukkha) maraṇa is dukkha, association with what is
disliked is dukkha, dissociation from what is liked is dukkha, not to
get what one wants is dukkha; in short, the five upādāna’k'khandhas are
dukkha.
Furthermore,
bhikkhus, this is the dukkha·samudaya ariya·sacca: this taṇhā leading
to rebirth, connected with desire and enjoyment, finding delight here or
there, that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha ariya·sacca: the complete virāga,
nirodha, abandoning, forsaking, emancipation and freedom from that very
taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha·gāminī paṭipada ariya·sacca: just
this ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi,
sammā·saṅkappa, sammā·vācā sammā·kammanta, sammā·ājīva, sammā·vāyāma,
sammā·sati and sammā·samādhi.
‘This
is the dukkha ariyasacca’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā
arose, the light arose. ‘Now, this dukkha ariyasacca is to be completely
known’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose. ‘Now, this dukkha ariyasacca has been completely known’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
‘This
is the dukkha·samudaya ariyasacca’: in me, bhikkhus, in regard to
things unheard before, the eye arose, the ñāṇa arose, the paññā arose,
the vijjā arose, the light arose. ‘Now, this dukkha·samudaya ariyasacca
is to be abandoned’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose,
the light arose. ‘Now, this dukkha·samudaya ariyasacca has been
abandoned’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose.
‘This
is the dukkha·nirodha ariyasacca’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca is to
be personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca has
been personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose.
‘This
is the dukkha·nirodha·gāminī paṭipadā ariyasacca’: in me, bhikkhus, in
regard to things unheard before, the eye arose, the ñāṇa arose, the
paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca is to be developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca has been developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
And
so long, bhikkhus, as my yathā·bhūtaṃ knowledge and vision of these
four ariyasaccas in these twelve ways by triads was not quite pure, I
did not claim in the loka with its devas, with its Māras, with its
Brahmās, with the samaṇas and brahmins, in this generation with its
devas and humans, to have fully awakened to the supreme sammā·sambodhi.
But
when, bhikkhus, my yathā·bhūtaṃ knowledge and vision of these four
ariyasaccas in these twelve ways by triads was quite pure, I claimed in
the loka with its devas, with its Māras, with its Brahmās, with the
samaṇas and brahmins, in this generation with its devas and humans, to
have fully awakened to the supreme sammā·sambodhi. And the knowledge and
vision arose in me: ‘my vimutti is unshakeable, this is my last jāti,
now there is no further bhava.
This
is what the Bhagavā said. Delighted, the groupe of five bhikkhus
approved of the Bhagavā’s words. And while this exposition was being
spoken, there arose in āyasmā Koṇḍañña the Dhamma eye which is free from
passion and stainless: ‘all that has the nature of samudaya has the
nature of nirodha’.
And
when the Bhagavā had set in motion the Wheel of Dhamma, the devas of
the earth proclaimed aloud: ‘At Varanasi, in the Deer Grove at
Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma,
which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or
anyone in the world.’
Having
heard the cry of the devas of the earth, the Cātumahārājika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Cātumahārājika devas, the Tāvatiṃsa devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Tāvatiṃsa devas, the Yāma devas proclaimed aloud:
‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in
motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas
or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Yāma devas, the Tusitā devas proclaimed aloud: ‘At
Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion
the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or
brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Tusitā devas, the Nimmānarati devas proclaimed
aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set
in motion the supreme Wheel of Dhamma, which cannot be stopped by
samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Nimmānarati devas, the Paranimmitavasavatti devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Paranimmitavasavatti devas, the brahmakāyika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Thus
in that moment, in that instant, the cry diffused up to Brahma·loka.
And this ten thousandfold world system shook, quaked, and trembled, and a
great, boundless radiance appeared in the world, surpassing the
effulgence of the devas
Then
the Bhagavā uttered this udāna: ‘Koṇḍañña really understood! Koṇḍañña
really understood!’ And that is how āyasmā Koṇḍañña acquired the name
‘Aññāsi·Koṇḍañña’.



54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,


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>> ಸುಟ್ಟ ಪಿನಾಕಾ >> ಸಸ್ಯುಟ್ಟಾ ನಿಕಾಯಾ >> ಸಕ್ಕಾ ಸಾಸ್ಯುಟ್ಟಾ
ಎಸ್ಎನ್ 56.11 (ಎಸ್ ವಿ 420)
ಒಂದು ಸಂದರ್ಭದಲ್ಲಿ, ಭಗವನು ಇಸಿಪಟಾನಾದ ಜಿಂಕೆ ತೋಪಿನಲ್ಲಿರುವ ವಾರಣಾಸಿಯಲ್ಲಿ ತಂಗಿದ್ದ.
ಅಲ್ಲಿ ಅವರು ಐದು ಭಿಕ್ಷುಗಳ ಗುಂಪನ್ನುದ್ದೇಶಿಸಿ:

ಎರಡು ವಿಪರೀತಗಳಾದ ಭಿಖುಸ್, ಮನೆಯ ಜೀವನದಿಂದ ಹೊರಟುಹೋದವರಿಂದ ಅಳವಡಿಸಿಕೊಳ್ಳಬಾರದು.
ಯಾವ ಎರಡು? ಒಂದು ಕಡೆ, ಕೀಮಾ ಬಗ್ಗೆ ಹೆಡೋನಿಸಂ ಮೇಲಿನ ಭಕ್ತಿ, ಅದು ಕೀಳರಿಮೆ,
ಅಶ್ಲೀಲ, ಸಾಮಾನ್ಯ, · ಆರಿಯಾ, ಪ್ರಯೋಜನದಿಂದ ವಂಚಿತವಾಗಿದೆ, ಮತ್ತು ಮತ್ತೊಂದೆಡೆ
ಸ್ವಯಂ-ಮರಣದ ಮೇಲಿನ ಭಕ್ತಿ, ಇದು ದುಕ್ಕಾ, · ಆರಿಯಾ, ಪ್ರಯೋಜನದಿಂದ ವಂಚಿತವಾಗಿದೆ .
ಭಿಕ್ಷುಸ್ ಎಂಬ ಈ ಎರಡು ವಿಪರೀತಗಳಿಗೆ ಹೋಗದೆ, ತಥಾಗತವು ಮಜ್ಜಿಮಾ ಪಾಸಿಪದಕ್ಕೆ
ಸಂಪೂರ್ಣವಾಗಿ ಜಾಗೃತಗೊಳಿಸಿದೆ, ಇದು ದೃಷ್ಟಿಯನ್ನು ಉತ್ಪಾದಿಸುತ್ತದೆ, ಅದು producea
ಅನ್ನು ಉತ್ಪಾದಿಸುತ್ತದೆ ಮತ್ತು ಸಮಾಧಾನಕ್ಕೆ ಕಾರಣವಾಗುತ್ತದೆ, ಅಭಿಯಾನಕ್ಕೆ,
ಸಂಭೋಧಿಗೆ, ನಿಬ್ಬಾಣಕ್ಕೆ.
ಮತ್ತು
ಭಿಕ್ಖುಸ್, ತಥಾಗತವು ಸಂಪೂರ್ಣವಾಗಿ ಜಾಗೃತಗೊಳಿಸಿದ ಮಜ್ಜಿಮಾ ಪಾಸಿಪಾಡಾ, ಇದು
ದೃಷ್ಟಿಯನ್ನು ಉತ್ಪಾದಿಸುತ್ತದೆ, ಅದು producea ಅನ್ನು ಉತ್ಪಾದಿಸುತ್ತದೆ ಮತ್ತು
ಸಮಾಧಾನಕ್ಕೆ ಕಾರಣವಾಗುತ್ತದೆ, ಅಭಿಯಾನಕ್ಕೆ, ಸಂಭೋಧಿಗೆ, ನಿಬ್ಬಾಣಕ್ಕೆ? ಇದು,
ಭಿಕ್ಖುಸ್, ಈ ಆರಿಯಾ ಅಹಾಗಿಕಾ ಮಗ್ಗ, ಅಂದರೆ: ಸಮ್ಮಿ ṭṭ ಿಹಿ ಸಮ್ಮಾ ಸಪ್ಪಪ್ಪ ಸಮ್ಮ
ಇದು, ಭಿಕ್ಖುಸ್, ತಥಾಗತವು ಜಾಗೃತಗೊಳಿಸಿದ ಮಜ್ಜಿಮಾ ಪಾಸಿಪಾಡಾ, ಇದು ದೃಷ್ಟಿಯನ್ನು
ಉತ್ಪಾದಿಸುತ್ತದೆ, ಅದು producea ಅನ್ನು ಉತ್ಪಾದಿಸುತ್ತದೆ, ಮತ್ತು ಸಮಾಧಾನಕ್ಕೆ
ಕಾರಣವಾಗುತ್ತದೆ, ಅಭಿಯಾನಕ್ಕೆ, ಸಂಭೋಧಿಗೆ, ನಿಬ್ಬಾಣಕ್ಕೆ.
ಇದಲ್ಲದೆ,
ಭಿಕ್ಖುಸ್, ಇದು ದುಕ್ಕಾ ಆರಿಯಾ · ಸಕ್ಕಾ: ಜತಿ ದುಕ್ಕಾ, ಜಾರೀ ದುಕ್ಕಾ (ಅನಾರೋಗ್ಯವು
ದುಖಾ) ಮರಾಕಾ ದುಕ್ಕಾ, ಇಷ್ಟಪಡದಿರುವದರೊಂದಿಗೆ ಒಡನಾಟ ದುಖಾ, ಇಷ್ಟಪಟ್ಟದ್ದನ್ನು
ಬೇರ್ಪಡಿಸುವುದು ದುಕ್ಕಾ, ಒಬ್ಬರು ಬಯಸಿದ್ದನ್ನು ಪಡೆಯುವುದಿಲ್ಲ ದುಕ್ಕಾ;
ಸಂಕ್ಷಿಪ್ತವಾಗಿ ಹೇಳುವುದಾದರೆ, ಐದು ಉಪನಾನಖಂಡಗಳು ದುಖಾ.
ಇದಲ್ಲದೆ,
ಭಿಕ್ಖುಸ್, ಇದು ದುಕ್ಕಾ ಸಮುದಯ ಆರಿಯಾ · ಸಕ್ಕಾ: ಈ ತಾಹೆ ಪುನರ್ಜನ್ಮಕ್ಕೆ
ಕಾರಣವಾಗುತ್ತದೆ, ಆಸೆ ಮತ್ತು ಸಂತೋಷದೊಂದಿಗೆ ಸಂಪರ್ಕ ಹೊಂದಿದೆ, ಇಲ್ಲಿ ಅಥವಾ ಅಲ್ಲಿ
ಆನಂದವನ್ನು ಕಂಡುಕೊಳ್ಳುತ್ತದೆ, ಅಂದರೆ: ಕಾಮ-ತಾಹಾ, ಭಾವ-ತಾಹೆ ಮತ್ತು ವಿಭವ-ತಾಹೋ.
ಇದಲ್ಲದೆ,
ಭಿಕ್ಖುಸ್, ಇದು ದುಖಾನಿರೋದಾ ಅರಿಯಾ · ಸಕ್ಕಾ: ಸಂಪೂರ್ಣ ವಿರಗ, ನಿರ್ಧಾ,
ತ್ಯಜಿಸುವುದು, ತ್ಯಜಿಸುವುದು, ವಿಮೋಚನೆ ಮತ್ತು ಆ ತಾಹೆಯಿಂದ ಸ್ವಾತಂತ್ರ್ಯ.
ಇದಲ್ಲದೆ,
ಭಿಕ್ಖುಸ್, ಇದು ದುಕ್ಕಾ · ನಿರೋಧಾ ā ಗಿಮಿನ್ ಪಾಸಿಪಾಡಾ ಆರಿಯಾ · ಸಕ್ಕಾ: ಕೇವಲ ಈ
ಆರಿಯಾ ಅ ṅ ma ma ಿಕಾ ಮಗ್ಗ, ಅಂದರೆ: ಸಮ್ಮಿ ṭṭ ಿಹಿ, ಸಮ್ಮಾಮಾಕಪ್ಪ, ಸಮ್ಮಾ ವಾ, ಾ
ಸಾಮಮ್ಮ , ಸಮ್ಮಾಮಾತಿ ಮತ್ತು ಸಮ್ಮಮಾ ಸಮಾಧಿ.
‘ಇದು
ದುಕ್ಕಾ ಅರಿಯಾಸಕ್ಕಾ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಸ್, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ
ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ñāṇa ಹುಟ್ಟಿಕೊಂಡಿತು, ಪೇ ಉದ್ಭವಿಸಿತು,
ವಿಜ್ಜೆಯು ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಕ್ಕಾ ಅರಿಯಾಸಕ್ಕವನ್ನು
ಸಂಪೂರ್ಣವಾಗಿ ತಿಳಿದುಕೊಳ್ಳಬೇಕು’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಸ್, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ
ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ಉದ್ಭವಿಸಿತು, ಪಾ ಉದ್ಭವಿಸಿತು, ವಿಜ್ಜೆಯು
ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಕ್ಕಾ ಅರಿಯಾಸಕ್ಕಾ ಸಂಪೂರ್ಣವಾಗಿ
ತಿಳಿದುಬಂದಿದೆ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಸ್, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ ಸಂಬಂಧಿಸಿದಂತೆ,
ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ಹುಟ್ಟಿಕೊಂಡಿತು, ಪಾ ಉದ್ಭವಿಸಿತು, ವಿಜ್ಜೆಯು ಹುಟ್ಟಿತು,
ಬೆಳಕು ಹುಟ್ಟಿಕೊಂಡಿತು.
‘ಇದು
ದುಕ್ಕಾ am ಸಮುದಯ ಅರಿಯಾಸಕ್ಕಾ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಸ್, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ
ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ಉದ್ಭವಿಸಿತು, ಪಾ ಉದ್ಭವಿಸಿತು, ವಿಜ್ಜೆಯು
ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಕ್ಕಾ am ಸಮುದಯ ಅರಿಯಾಸಕ್ಕವನ್ನು
ತ್ಯಜಿಸಬೇಕು’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಗಳು, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ ಸಂಬಂಧಿಸಿದಂತೆ,
ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ñāṇa ಹುಟ್ಟಿಕೊಂಡಿತು, ಪೇಜ್ ಹುಟ್ಟಿಕೊಂಡಿತು, ವಿಜ್ಜೆಯು
ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಕ್ಕಾ am ಸಮುದಯ ಅರಿಯಾಸಕ್ಕಾವನ್ನು
ಕೈಬಿಡಲಾಗಿದೆ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಗಳು, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ ಸಂಬಂಧಿಸಿದಂತೆ,
ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ñāṇa ಹುಟ್ಟಿಕೊಂಡಿತು, paññā ಹುಟ್ಟಿಕೊಂಡಿತು, ವಿಜ್
ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು.
‘ಇದು
ದುಕ್ಕಾರಾನೋದಾ ಅರಿಯಾಸಕ್ಕಾ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಗಳು, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ
ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ಹುಟ್ಟಿಕೊಂಡಿತು, ಪಾ ಉದ್ಭವಿಸಿತು,
ವಿಜ್ಜೆಯು ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಕ್ಕಾರಾನೋದಾ ಅರಿಯಾಸಕ್ಕವನ್ನು
ವೈಯಕ್ತಿಕವಾಗಿ ಅನುಭವಿಸಬೇಕು’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಗಳು, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ
ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ñāṇa ಹುಟ್ಟಿಕೊಂಡಿತು, ಪೇಜ್
ಹುಟ್ಟಿಕೊಂಡಿತು, ವಿಜ್ಜೆಯು ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಖಾನಿರೋದಾ
ಅರಿಯಾಸಕ್ಕವನ್ನು ವೈಯಕ್ತಿಕವಾಗಿ ಅನುಭವಿಸಲಾಗಿದೆ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಸ್, ಮೊದಲು
ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ñāṇa ಹುಟ್ಟಿಕೊಂಡಿತು,
ಪೇಜ್ ಹುಟ್ಟಿಕೊಂಡಿತು, ವಿಜ್ಜೆಯು ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು.
ಸಮ್ಮಾ ಸಂಬುದ್ಧನೇ ಬುದ್ಧ ಗೀತೆ ಗಾಯಕರು : ಸುರೇಖ ಧಮ್ಮ ಗೀತೆ#bahujanmovementsongs #dhammapada #rajyadhwni
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ಸಮ್ಮಾ ಸಂಬುದ್ಧನೇ ಬುದ್ಧ ಗೀತೆ ಗಾಯಕರು : ಸುರೇಖ ಧಮ್ಮ ಗೀತೆ#bahujanmovementsongs #dhammapada


55) Classical Kazakh-Классикалық қазақ,


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Dhammacakkappavattana Sutta— Классикалық қазақ тілінде Дамма дөңгелегінің қозғалысы - [Dhamma · cakka · pavattana]
Бұл, әрине, Пали қоқысындағы ең танымал сутта.
Казак Бежать GIF - Cossack Run GIFs



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Dhammacakkappavattana Sutta— Классикалық қазақ тілінде Дамма дөңгелегінің қозғалысы - [Dhamma · cakka · pavattana]
Бұл, әрине, Пали қоқысындағы ең танымал сутта.
Будда
төрт ария · сакканы алғаш рет түсіндіреді. Будда «Оянған адам туралы
хабардар» деген мағынаны білдіреді, Бхагава самахалармен немесе
брахмандармен, девалармен, Мараспен, Брахмамен немесе әлемдегі
кез-келген адаммен тоқтата алмайтын Дхамманың жоғарғы дөңгелегін
қозғалысқа келтірді ».
Отбасы
мүшелеріне, туыстарыңызға және достарыңызға бақыт, игілік, бейбітшілік
және түпкілікті мақсат ретінде мәңгілік бақытқа жету үшін бөлісіңіз.
>> Sutta Piṭaka >> Саютта Никая >> Sacca Saṃyutta
SN 56.11 (S v 420)
Бірде, Бхагава Исипатанадағы бұғы тоғайындағы Варанасиге қонды.
Сол жерде ол бес бикхулар тобына:
Бұл
екі шекті, бикхусты, үй өмірінен шыққан адам қабылдауға болмайды.
Қандай екеуі? Бір жағынан, төменгі, әдепсіз, қарапайым, анария, пайдадан
айырылған камаға деген гедонизмге берілу, ал екінші жағынан өзін-өзі
өлтіруге деген адалдық, ол дукха, анария, пайдадан айырылған . Бикхус
деген екі шектен шықпай-ақ Тататата мажжима паṭипадаға толық оянады, ол
көруді тудырады, ол ñāṇa тудырады және тыныштыққа, абхиньяға, самбодиге,
Ниббанаға әкеледі.
Татхата
толығымен оянған мажжима паṭипада, көріністі тудыратын, ñāṇa тудыратын
және тыныштыққа, абхиньяға, самбодиге, Ниббанға әкелетін не? Бұл,
бикхулар, бұл ария ахаṅгика магга, яғни: саммадихи саммас · саṅкаппа
самма · вака самма · камманта самма · ажява самма · ваяма самм · сати
саммама · самади. Бұл, бхикхус, Тататата оятар мажжима паṭипада, ол аян
шығарады, ол ñāṇa тудырады және тыныштыққа, абхиньяға, самбодиге,
Ниббанға әкеледі.
Сонымен
бірге, бикхулар, бұл дукха ария · сакка: джати - дукха, жара - дукха
(ауру - дукха) марина - дукха, ұнамайтын нәрсемен ассоциация - дукха,
ұнатқаннан алшақтау - дукха, қалағанын алу емес. дукха; бір сөзбен
айтқанда, бес upādāna’k'handhas - дукха.
Сонымен
бірге, бхикхус, бұл дукха · самудая ария · сакка: қайта туылуға
әкелетін бұл таṇха, қалау мен ләззат алуға байланысты, мұнда немесе сол
жерде рахат табу, яғни: кама-таṇха, бхава-таṇха және вибхава-таṇха.
Сонымен
бірге, бикхус, міне, дукханирода ария · сакка: толық вирага, нирода,
бас тарту, тастап кету, босату және сол таһхадан босату.
Сонымен,
бикхус, бұл - дукхаирирха · гамини пайпада ария · сакка: дәл осы ария
ахаṅгика магга, яғни: саммадихи, самма · саукаппа, самма · вака саммам ·
камманта, самма · аамва, , самматиси және саммамади.
‘Бұл
дукха ариасакка’: менде, бикхулар, бұрын естімеген нәрселерге қатысты,
көз пайда болды, ñāṇa пайда болды, панья пайда болды, виджя пайда болды,
жарық пайда болды. ‘Енді, бұл дукха ариасакка толығымен белгілі болуы
керек’: менде, бикхулар, бұрын естімеген нәрселерге қатысты, көз пайда
болды, ṇā ara пайда болды, панья пайда болды, виджя пайда болды, жарық
пайда болды. ‘Енді, бұл дукха ариасакка толығымен белгілі болды’: менде,
бикхус, бұрын естімеген нәрселерге қатысты көз пайда болды, theāṇa
пайда болды, панья пайда болды, виджя пайда болды, жарық пайда болды.
‘Бұл
дукха · самудая ариасакка’: менде, бикхус, бұрын естімеген нәрселерге
қатысты, көз пайда болды, ñāṇa пайда болды, панья пайда болды, виджя
пайда болды, жарық пайда болды. ‘Енді, бұл дукха · самудая ариасакадан
бас тарту керек’: менде, бикхулар, бұрын естімеген нәрселерге қатысты,
көз пайда болды, ñāṇa пайда болды, панья пайда болды, виджя пайда болды,
жарық пайда болды. ‘Енді, бұл дукха · самудая ариясакадан бас
тартылды’: менде, бикхулар, бұрын естімеген нәрселерге қатысты, көз
пайда болды, ñāṇa пайда болды, панья пайда болды, виджя пайда болды,
жарық пайда болды.
‘Бұл
дукхаиродха ариасакка’: менде, бикхус, бұрын естімеген нәрселерге
қатысты, көз пайда болды, ñāṇa пайда болды, пинья пайда болды, виджья
пайда болды, жарық пайда болды. ‘Енді, міне, осы духа-ниродха
ариасакканы жеке бастан өткізу керек’: менде, бикхус, бұрын естімеген
нәрселерге қатысты, көз пайда болды, ñāṇa пайда болды, панья пайда
болды, виджя пайда болды, жарық пайда болды. ‘Енді, міне, осы
духа-ниродха ариасаканы бастан кешірді’: менде, бикхус, бұрын естімеген
нәрселерге қатысты, көз пайда болды, ñāṇa пайда болды, панья пайда
болды, виджя пайда болды, жарық пайда болды.
गौतम बुद्ध महापरिनिर्वाण मंदिर, कुशीनगर
Chitransh Art
16.4K subscribers
Parinavana Stupa is a #Buddhist temple in #Kushinagar, #India, which is said to be the #place of #Gautama #Buddha’s death. It is one of the four main #destinations to visit the #Kushinagar #Buddhist #pilgrimage. Kushinagar is 60 km away from the nearest city of #Gorakhpur in #Uttar Pradesh - 2 hours journey away. It is a very important and very #beautiful #place in the form of a Buddhist shrine. Parinavana Stupa and Parinavana Temple are really amazing. Where #Buddha
took Mahaprayaan The entire area is peaceful and beautiful. is.
Buddhist pilgrimage centers are 4 major: which are popular places like #Bodh #Gaya, #Lumbini or #Sarnath. #Lumbini #Nepal where Buddha was born, Bodhgaya where Buddha received knowledge, Saranath #Deer #Park where Buddha gave his first #teaching,
and Kushinagar where Buddha died. At the place of Buddha’s death,
present archaeological park, Stupa and Nirvana temple is . This place is
famous as the great spot of #Lord #Buddha.
In
this sanctuary in Kushinagar 200 #BC, there are many old red brick
foundation with a stupa and a temple or building and a large Buddha
statue, the idol of Buddha sleeping here is quite big. When you come to
the campus you feel so much peace around trees and grass
Buddhist
pilgrimage where Lord Buddha of peace and non-violence gave his last
sermon and his last rites were performed. Kushinagar is the most
important pilgrimage site for #Buddhists, because Buddha breathed his
last at this place. A stupa was made at this place where his ashes were
kept after the funeral. The #Mahaparinirvana Temple is built in front of
the stupa … you can feel peaceful in these holy places of Buddhism.
This is the place chosen by God Buddha for Parinivan (death). Kushinagar
is a very small town and all places connected with Buddha are located
within 2-3 km.
Parinawan
stupa is a huge stupa made of brick. There is a Brahmi inscription on
its walls in the stupa and inside it is the Nirvana statue of Buddha.
The statue is placed on brick pedestal and Buddha’s face is towards the
west. According to the Brahma inscription, the cultured remains of
Buddha are buried here, which has become a significant religious
destination for the people after Buddhism. The site’s excavation also
exposed a huge copper vessel. Parinarvana Temple, which is made of
sandstone, is one of the holy places for Buddhist devotees.
This
is where Gautam Buddha died. In the honor of his death, there is a
Wisdom Buddha that the pilgrims will plant beds or drawers. Many people
and monks do meditation or contemplation or orbiting. Lord Buddha gave
his last education on this site in Kushinagar: “All things are
temporary, try diligently to be free from cyclical existence!” And then
showed how to die and go to Parivanan. Kushinagar is one of the four
most sacred places, Buddhists have advised pilgrims to visit themselves.
The other three are: Lumbini (the birthplace of Lord Buddha) in Nepal,
Bodhgaya (place Buddha gets complete knowledge), and Sarnath (changing
the wheel of religion). Kushinagar is the fourth place to go to Buddhist
pilgrimage. The first place is Lumbini in Nepal, where Buddha was born.
The second place is Bodhgaya, where Buddha was enlightened. The third
place is Sarnath near Varanasi, where Buddha first taught his theory
(Buddhism). After Buddha became a teacher for most of his life, he died
at the age of 80. According to the research, after eating mushroom dish,
an employer gave it to him. It is also said that he lied to his right,
saw the sunset in this situation for the last time, his right hand under
his head, and when the sun disappeared, he died.
During
the establishment of the sun, I came to descend on Buddha’s statue and
in fact I was really surprised to see the sunset, just like Buddha did
2,600 #years ago. It was a very intense experience for me as a Buddhist.
I advise that at that time even for sunset, can be seen on the sun.
Inside
the temple, you can take a snap of Buddha statue of great sleep.
Parinavana Stupa and Parinavana Temple are well maintained with greenery
outfield, there is water around the temple! This place is known as the
last resting place of Gautam Buddha, which is designed to celebrate
Nirvana and allows visitors and followers to revive the Buddha period.
Very peaceful and quiet atmosphere Also maintained very well. Outside
the main temple, you can see hundreds of years old walls and ruins of
the courtyard with well-maintained lawns and lots of places to relax and
meditate. A monk Chandra Swamy of Burma came to India in 1903 and made
“Mahaparinirvana Temple”. Nirvana statue of Buddha is inside the statue
Parivanya Stupa. Stupa is situated in the premises of Parinivan temple
and is worshiped as grateful towards Gautam Buddha. Inside the temple
Buddha statue is covered mostly with lotus cloth. Worldwide Japanese,
Chinese, Korean, Thais, Myanmar and Tibet are going to this temple and
offer textiles.
Parinavana stupa
गौतम बुद्ध महापरिनिर्वाण मंदिर, कुशीनगर
#Parinavana
#Stupa and #Parinavana #Temple Parinavana Stupa is a #Buddhist temple
in #Kushinagar, #India, which is said to be the #place of #Gautama
#Buddha’…

56) Classical Khmer- ខ្មែរបុរាណ,

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Dhammacakkappavattana Sutta - ការដាក់ចលនានៃកង់របស់ធម៌ - [ធម៌·កាកាកា·តតាតាណា] ជាបុរាណខ្មែរ - អង់គ្លេស
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Dhammacakkappavattana Sutta - ការដាក់ចលនានៃកង់របស់ធម៌ - [ធម៌·កាកាកា·តតាតាណា] ជាបុរាណខ្មែរ - អង់គ្លេស
នេះពិតជាសូត្រដ៏ល្បីបំផុតនៅក្នុងភាសាបាលីជាភាសាបាលី។
ព្រះពុទ្ធលាតត្រដាងអារីយ៉ាទាំងបួនជាលើកដំបូង។

ព្រះពុទ្ធមានន័យថាភ្ញាក់ដឹងខ្លួនមួយការយល់ដឹងBhagavāបានបង្កើតជាកង់ដ៏ប្រសើរបំផុតនៃធម៌ដែលមិនអាចបញ្ឈប់ដោយសមារៈឬព្រាហ្មណ៍ទេវបុត្តព្រះមហារាជព្រាហ្មណ៍ឬនរណាម្នាក់នៅលើពិភពលោកបានទេ។

សូមចែករំលែករឿងនេះជាមួយសមាជិកគ្រួសារសាច់ញាតិនិងមិត្តភក្តិរបស់អ្នកដើម្បីសុភមង្គលសុខុមាលភាពសន្តិភាពនិងដើម្បីទទួលបាននូវភាពអស់កល្បជានិច្ចជាគោលដៅចុងក្រោយ។
https://www.buddha-vacana.org/…/samy…/maha/sn56-011.html
>> ស៊ូថេតភីកាកា >> សាយិតាតានីកា >> សាកាសាសាយុតតា
SN ៥៦.១១ (អេស ៤២០)
ក្នុងគ្រាមួយព្រះបបាវកំពុងស្នាក់នៅឯវារ៉ាសាក្នុងតំបន់ឌឺហ្គ្រោដនៅអ៊ីស៊ីផាថាណា។
នៅទីនោះលោកបានថ្លែងទៅកាន់ក្រុមភិក្ខុទាំង ៥ ថាៈ
ធម៌ជ្រុលពីរគឺភិក្ខុមិនគួរយកទៅចិញ្ចឹមដោយបុគ្គលដែលបានចាកផុតពីជីវិតក្នុងផ្ទះ។
មួយណា?
ម៉្យាងវិញទៀតការលះបង់ចំពោះឧតុនិយមចំពោះកូម៉ាដែលជាអន់ជាងមនុស្សថោកទាបធម្មតាអារីយ៉ាបានដកហូតផលប្រយោជន៍ហើយម្យ៉ាងវិញទៀតការលះបង់ចំពោះការធ្វើសមាហរណកម្មខ្លួនឯងដែលជាឧកញ៉ាអារីយ៉ាត្រូវបានដកហូតផលប្រយោជន៍

ដោយមិនបានចូលទៅកាន់ជ្រុលនិយមទាំងពីរនេះព្រះតថាគតព្រះតថាគតបានភ្ញាក់ដឹងខ្លួនពេញទៅហើយដល់មហាយានដែលមានចក្ខុវិស័យដែលបង្កើតចក្ខុវិស័យដែលបង្កើតអកាហើយនាំទៅរកការត្រេកអរដល់អាប៊ីហៃដល់ស៊ីប្រាហ៊ីដល់ព្រះនិព្វាន។
តើអ្វីទៅជាអ្វីទៅ?

តើអ្វីទៅជាប៊ីហ្កាយិបាធុបាដាដែលព្រះតថាគតបានភ្ញាក់ដឹងខ្លួនពេញលេញដែលបង្កើតចក្ខុវិស័យដែលបង្កើតអកាហើយនាំទៅរកការត្រេកអរអរហន្តពុទ្ធសាសនាដល់ព្រះនិព្វាន?
គឺថាបពិត្រព្រះគោតមនេះគឺជាការពោលថាៈសោមមៈមៈសាមមីṅសាមសិប៉សាមមី។
ម្នាលភិក្ខុទាំងឡាយនេះជាមហាព្រហ្មភាវីដែលព្រះតថាគតភ្ញាក់ដឹងខ្លួនដែលបង្កើតចក្ខុវិស័យដែលបង្កើតអកាហើយនាំទៅរកការត្រាស់ដឹងដល់អរហន្តសម្មាសម្ពុទ្ធទេវលោក។

លើសពីនេះទៅទៀត,
bhikkhus, នេះគឺជា dukkha ariya iya sacca: jātiគឺជា dukkha, jarāគឺជា
dukkha (ជំងឺគឺ dukkha) maraṇaគឺជា dukkha,
ការផ្សារភ្ជាប់ជាមួយនឹងអ្វីដែលមិនពេញចិត្តគឺ dukkha,
ការបែកបាក់ពីអ្វីដែលត្រូវបានចូលចិត្តគឺ dukkha
មិនមែនដើម្បីទទួលបានអ្វីដែលចង់បាន គឺឧកញ៉ា;
និយាយអោយខ្លីទៅគឺអាដាកាប្រាំអង្គគឺដាកខ។
លើសពីនេះទៅទៀតភិក្ខុនេះគឺជាឌុក
- ud
សាដាដាអាយ៉ាសាកាៈតានេះនាំទៅរកការកើតជាថ្មីមានទំនាក់ទំនងជាមួយនឹងការចង់បាននិងការរីករាយការស្វែងរករីករាយនៅទីនេះឬទីនោះគឺចង់និយាយថាៈកា
- តា - ហ្យា, បាវៈ - តាហāនិង vibhava-taṇhā។
លើសពីនេះទៅទៀត,

ភិក្ខុនេះគឺជាព្រះឧកញ៉ាiya្រីរ៉ូហ្យាអារីសាៈសាកាៈជាវីរីកាពេញលេញនីរ័ត្នបោះបង់ចោលបោះបង់ចោលការរំដោះខ្លួនចេញពីសេរីភាពនិងសេរីភាពពីតថភាពនោះ។

លើសពីនេះទៅទៀត,
ភិក្ខុនេះគឺជាធុក - ro·rororoī··āāīīṭṭṭccaccaccaccaccaccaccaccaccacca
just just just just just just just just just is is is is is is is is is
is is is is::::::::::::::::::: គឺថា៖ សមៈ·ឌី, sam សាមសិប, សាមសិបāសាមាយា,
សាំមី sam កៈ , sammā· sati និងsammā·samādhi។
This
នេះគឺជាអរហត្តរុត្តិៈនៅក្នុងខ្លួនខ្ញុំភិក្ខុដែលទាក់ទងនឹងរឿងដែលមិនធ្លាប់,
ពីមុនភ្នែកក្រោកឡើងñāṇaបានក្រោកឡើងpaññāបានក្រោកឡើងហើយវក្កៈក្រោកឡើង។ Now
ឥឡូវនេះអរុណរះធរណីនេះត្រូវបានគេដឹងច្បាស់ៈនៅក្នុងខ្លួនខ្ញុំភិក្ខុចំពោះរឿងដែលមិនធ្លាប់,
មុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើងpaññāក្រោកឡើងវិមាត្រក្រោកឡើងពន្លឺក៏កើតឡើង។
Now
ឥឡូវនេះព្រះធ៌មនេះត្រូវបានគេស្គាល់យ៉ាងច្បាស់ៈនៅក្នុងខ្លួនខ្ញុំភិក្ខុដែលទាក់ទងនឹងរឿងដែលមិនធ្លាប់
before ពេលនោះភ្នែកបានក្រោកឡើងñāṇaបានក្រោកឡើង pa,
បានក្រោកឡើងហើយvjijāបានរះឡើង។
This

នេះជាព្រះធ៌មៈ·សាដាយអាយ៉ាស្កាកាៈនៅក្នុងខ្លួនខ្ញុំព្រះករុណាទាក់ទងនឹងរឿងដែលមិនធ្លាប់
before
ពីមុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើងpaññāក្រោកឡើងវិញៈក្រោកឡើងពន្លឺក៏កើតឡើង។
Now
ឥឡូវនេះព្រះធម៌ៈនេះនឹងត្រូវបោះបង់ចោលៈនៅក្នុងខ្លួនខ្ញុំព្រះករុណាចំពោះរឿងដែលមិនធ្លាប់
before
ពីមុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើងpaññāក្រោកឡើងvijjāក្រោកឡើងពន្លឺក៏កើតឡើង។
Now
ឥឡូវព្រះធម៌ៈនេះត្រូវបានគេបោះបង់ចោលហើយៈនៅក្នុងខ្លួនខ្ញុំដែលទាក់ទងនឹងរឿងដែលមិនធ្លាប់,
ពីមុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើងpaññāក្រោកឡើងvijjāកើតឡើង។

This
នេះជាធុក -
នីរ៉ូហ្ការីយ៉ាៈៈនៅក្នុងខ្លួនខ្ញុំភិក្ខុដែលទាក់ទងនឹងរឿងដែលមិនធ្លាប់,
ពីមុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើងpaññāក្រោកឡើងវិញៈក្រោកឡើងពន្លឺក៏កើតឡើង។
Now
ឥឡូវព្រះធ៌មនេះជាបទពិសោធផ្ទាល់ខ្លួនៈនៅក្នុងខ្លួនខ្ញុំព្រះករុណាទាក់ទងនឹងរឿងដែលមិនធ្លាប់
before ពីមុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើង paa ក្រោកឡើង,
vijjāក្រោកឡើងពន្លឺក៏កើតឡើង។ Now
ឥឡូវព្រះធ៌មនេះជាបទពិសោធផ្ទាល់ខ្លួនៈនៅក្នុងខ្លួនខ្ញុំព្រះករុណាទាក់ទងនឹងរឿងដែលមិនធ្លាប់
before
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២០គាថាសំស្រ្កឹត-ខ្មែរ 20keatha sanskrit - Khmer
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គេសង្កេតឃើញប្រទេសដែលនៅភូមិផងក្បែររបងជាមួយគ្នា
តែងតែមានទំនាក់ទំនងជាមួយគ្នាទៅវិញទៅមកលើគ្រប់វិវស័យ។
ក្នុងនោះដែរគេសង្កេតឃើញ​ការប្រើប្រាស់ភាសាខ្មែរភាគច្រើនបានខ្ចីមកពីភាសាបាលីសំស្រ្កឹត
ដែលជាហេតុនាំឲ្យមានទស្សនៈ​មួយពោលថា “ភាសាបាលី
សំស្រ្កឹតជាម្តាយនៃភាសាខ្មែរ”។
តើមតិខាងលើនេះត្រឹមត្រូវដែរ ឬទេ?
ដើម្បីជាជំនួយក្នុងការបកស្រាយវែកញែករកឲ្យឃើញច្បាស់នូវទស្សនៈខាងលើ
ជាបឋម​យើងត្រូវយល់ន័យនៃពាក្យគន្លឹះជាមុនសិន។ “ភាសា” គឺជាពាក្យ
ឬសម្តីដែលប្រើសម្រាប់ទាក់ទង​គ្នា ឬសម្តែងមនោសញ្ជេតនាប្រាប់គ្នាទៅវិញទៅមក។
“ម្តាយ” ជាអ្នកបង្កើត ឬជាអ្នកឲ្យកំណើត។ តាមន័យរបស់ប្រធានខាងលើ គឺភាសាបាលី
សំស្រ្កឹតជាអ្នកឲ្យកំណើតដល់ភាសាខ្មែរ។
តាមទស្សនៈដែលថាភាសាបាលី
សំស្រ្កឹតជាម្តាយនៃភាសានោះគឺពិតជាប្រាកដណាស់
ព្រោះថាភាសាបាលីសំស្ក្រឹតមានដើមកំណើតនៅឥណ្ឌា
ហើយបើតាមប្រវត្តិសាស្ត្រខ្មែរឃើញថា​ខ្មែរមានទំនាក់ទំនងជាមួយឥណ្ឌាតាំងពីសតវត្សទីមួយមកម្ល៉េះ។
ដូច្នេះឥណ្ឌាប្រាកដជាបាននាំ​ភាសាបាលី សំស្រ្កឹតមានកម្រិតខ្ពស់
និងបរិមាណច្រើនណាស់ក្នុងភាសាខ្មែរយើង ទាំងភាសា​និយាយ និងសរសេរ។
ឧទាហរណ៍សិលាចារឹករបស់ខ្មែរសុទ្ធតែសរសេរជាភាសាបាលី សំស្រ្កឹត
រីឯ​ការប្រាស្រ័យទាក់ទងគ្នានៅសម័យមុនគឺយកភាសាបាលីសំស្រ្កឹតជាភាសាយាន
ឬភាសាផ្លូវការ​ទៀតផង។
រហូតមកដល់បច្ចុប្បន្ននេះភាសាបាលីសំស្រ្កឹតនៅតែមានឥទ្ធិពលលើភាសាខ្មែរភាគ​ច្រើនដដែល។​
ឧទាហរណ៍ ស្ថាប័ត្យកម្ម វប្បធម៌ ឯករាជ្យ សិល្ប៍…។ល។
មិនតែប៉ុណ្ណោះនៅតាម​វត្ត​អារាមការប្រើប្រាស់ភាសាបាលីសំស្រ្កឹតនៅតែពេញនិយម
គឺព្រះសង្ឃសូត្រធម៌ជាភាសាបាលី​
សំស្រ្កឹតទោះសម្រាយជាខ្មែរក៏នៅតែសូត្រជាភាសាបាលីសំស្រ្កឹតដូចមុនដដែល។
ភស្តុតាងមួយ​ទៀតនេះ គឺផ្អែកទៅលើការស្រាវជ្រាវធំៗអន្តរជាតិដូចជា លោក J. Tau
Pan ថា “ភាសាបាលី សំស្រ្កឹតជាមាតានៃភាសាខ្មែរ”។
សរុបសេចក្តីមកផ្អែកលើភស្តុតាងខាងលើនេះបានបង្ហាញយ៉ាង​ច្បាស់ថាភាសាបាលី
សំស្ក្រឹតពិតជាមាតានៃភាសាខ្មែរមែន។
២០គាថាសំស្រ្កឹត-ខ្មែរ 20keatha sanskrit - Khmer
នៅក្នុងសកលលោកយើងនេះ គេសង្កេតឃើញប្រទេសដែលនៅភូមិផងក្បែររបងជាមួយគ្នា តែងតែមានទំនាក់ទំនងជាមួយគ្នាទៅវិញទៅម….

57) Classical Kinyarwanda,




Friends

Dhammacakkappavattana Sutta - Gushira mukigenda cyiziga cya Dhamma - [Dhamma · cakka · pavattana] muri Kinyarwanda ya kera
Nukuri rwose sutta izwi cyane mumyandikire ya Pali.
disappearing peace out GIF by jjjjjohn
Friends

Dhammacakkappavattana Sutta - Gushira mukigenda cyiziga cya Dhamma - [Dhamma · cakka · pavattana] muri Kinyarwanda ya kera
Nukuri rwose sutta izwi cyane mumyandikire ya Pali.
Buda
asobanura ariya · saccas enye kunshuro yambere. Budha bisobanura
Kanguka Kumenya Bhagavā yashyizeho uruziga ruhebuje rwa Dhamma,
rudashobora guhagarikwa na samaṇas cyangwa brahmins, devas, Māras,
Brahmā cyangwa umuntu uwo ari we wese ku isi. ‘
Nyamuneka
sangira n’abagize umuryango wawe, abavandimwe n’inshuti kubwibyishimo,
imibereho myiza, amahoro no kugera ku byishimo bidashira nkintego
yanyuma.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Igihe kimwe, Bhagavā yari acumbitse i Varanasi muri Deer Grove kuri Isipatana.
Agezeyo, yagejeje ijambo ku itsinda rya bhikkhus batanu:
Izi
ntagondwa zombi, bhikkhus, ntizigomba kwakirwa numuntu wavuye mubuzima
bwo murugo. Nibihe bibiri? Ku ruhande rumwe, kwitangira hedonism kuri
kāma, iri hasi, iteye isoni, isanzwe, an · ariya, yambuwe inyungu, ku
rundi ruhande kwitangira kwiyahura, aribyo dukkha, an · ariya, yambuwe
inyungu . Tutiriwe tujya muri izi ntagondwa zombi, bhikkhus, Tathāgata
yakangutse byimazeyo kuri majjhima paṭipada, itanga icyerekezo, itanga
ñāṇa, kandi iganisha ku gutuza, kuri abhiñña, sambodhi, kuri Nibbāna.
Niki,
bhikkhus, ni majjhima paṭipada Tathāgata yakangutse byuzuye, itanga
icyerekezo, itanga ñāṇa, kandi iganisha ku gutuza, kuri abhiñña, kuri
sambodhi, i Nibbāna? Ni, bhikkhus, iyi ariya aṭṭhaṅgika magga, ni
ukuvuga: sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā · kammanta
sammā · ājīva sammā · vāyāma sammā · sati sammā · samā. Ibi, bhikkhus,
ni majjhima paṭipada Tathāgata yakangutse, itanga icyerekezo, itanga
ñāṇa, kandi iganisha ku gutuza, kuri abhiñña, kuri sambodhi, i Nibbāna.
Byongeye
kandi, bhikkhus, iyi ni dukkha ariya · sacca: jāti ni dukkha, jarā ni
dukkha (uburwayi ni dukkha) maraṇa ni dukkha, gufatanya nibidakunda ni
dukkha, gutandukana nibyakunzwe ni dukkha, ntabwo kubona ibyo umuntu
ashaka ni dukkha; muri make, batanu upādāna’k'khandhas ni dukkha.
Byongeye
kandi, bhikkhus, iyi ni dukkha · samudaya ariya · sacca: iyi taṇhā
iganisha ku kuvuka ubwa kabiri, ifitanye isano no kwifuza no kwinezeza,
kubona umunezero hano cyangwa hano, ni ukuvuga: kāma-taṇhā, bhava-taṇhā
na vibhava-taṇhā.
Byongeye
kandi, bhikkhus, iyi ni dukkha · nirodha ariya · sacca: virāga yuzuye,
nirodha, gutererana, kureka, kwibohora nubwisanzure kuri iyo taṇhā
nyine.
Byongeye
kandi, bhikkhus, uyu ni dukkha · nirodha · gāminī paṭipada ariya ·
sacca: gusa iyi ariya aṭṭhaṅgika magga, ni ukuvuga: sammā · diṭṭhi,
sammā · saṅkappa, sammā · vācā sammā · kammanta, sammā · ā , sammā ·
sati na sammā · samādhi.
‘Uyu
ni dukkha ariyasacca’: muri njye, bhikkhus, kubijyanye nibintu bitigeze
byunvikana mbere, ijisho rirahaguruka, ñāṇa rirahaguruka, paññā
irahaguruka, vijjā irahaguruka, umucyo urahaguruka. ‘Noneho, iyi dukkha
ariyasacca igomba kumenyekana rwose’: muri njye, bhikkhus, kubijyanye
nibintu bitigeze byunvikana mbere, ijisho ryarahagurutse, ñāṇa
rirahaguruka, paññā irahaguruka, vijjā irahaguruka, umucyo urahaguruka.
‘Noneho, uyu dukkha ariyasacca yaramenyekanye rwose’: muri njye,
bhikkhus, kubijyanye nibintu bitigeze byunvikana mbere, ijisho
rirahaguruka, ñāṇa rirahaguruka, paññā irahaguruka, vijjā irahaguruka,
umucyo urahaguruka.
‘Uyu
ni dukkha · samudaya ariyasacca’: muri njye, bhikkhus, kubijyanye
nibintu bitigeze byunvikana mbere, ijisho rirahaguruka, ñāṇa
rirahaguruka, paññā irahaguruka, vijjā irahaguruka, umucyo urahaguruka.
‘Noneho, iyi dukkha · samudaya ariyasacca igomba gutereranwa’: muri
njye, bhikkhus, kubijyanye nibintu bitigeze byunvikana mbere, ijisho
ryarahagurutse, ñāṇa rirahaguruka, paññā irahaguruka, vijjā irahaguruka,
umucyo urahaguruka. ‘Noneho, uyu dukkha · samudaya ariyasacca
yaratereranywe’: muri njye, bhikkhus, kubijyanye nibintu bitigeze
byunvikana mbere, ijisho rirahaguruka, ñāṇa rirahaguruka, paññā
irahaguruka, vijjā irahaguruka, umucyo urahaguruka.
‘Uyu
ni dukkha · nirodha ariyasacca’: muri njye, bhikkhus, kubijyanye
nibintu bitigeze byunvikana mbere, ijisho rirahaguruka, ñāṇa
rirahaguruka, paññā irahaguruka, vijjā irahaguruka, umucyo urahaguruka.
‘Noneho, iyi dukkha · nirodha ariyasacca igomba kuba inararibonye ku
giti cyanjye’: muri njye, bhikkhus, kubijyanye nibintu bitigeze
byunvikana mbere, ijisho ryarahagurutse, ñāṇa rirahaguruka, paññā
irahaguruka, vijjā irahaguruka, umucyo urahaguruka. ‘Noneho, uyu dukkha ·
nirodha ariyasacca yariboneye ku giti cye’: muri njye, bhikkhus,
kubijyanye nibintu bitigeze byunvikana mbere, ijisho ryarahagurutse,
ñāṇa rirahaguruka, paññā irahaguruka, vijjā irahaguruka, umucyo
urahaguruka.
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58) Classical Korean-고전 한국어,



Dhammacakkappavattana Sutta— 담마의 바퀴를 움직이는 설정 — [Dhamma · cakka · pavattana] in Classical Korean- 고전 한국어
이것은 확실히 팔리 문학에서 가장 유명한 경입니다.
믿어봐 확실 GIF - 믿어봐 확실 확실해 GIFs

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Dhammacakkappavattana Sutta— 담마의 바퀴를 움직이는 설정 — [Dhamma · cakka · pavattana] in Classical Korean- 고전 한국어
이것은 확실히 팔리 문학에서 가장 유명한 경입니다.
부처님은
처음으로 네 개의 성스러운 성사를 설명합니다. Bhagavā가 깨어 난 한 인식을 의미하는 Buddha는 samaṇas 또는
brahmins, devas, Māras, Brahmā 또는 세계의 누구에게도 막을 수없는 최고의 법륜을 시작했습니다. ‘
행복, 복지, 평화를 위해 가족, 친척 및 친구와 함께 이것을 공유하고 최종 목표로 영원한 행복을 달성하십시오.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Saṃyutta
SN 56.11 (S v 420)
한번은 Bhagavā가 Isipatana의 Deer Grove에있는 Varanasi에 머물 렀습니다.
그곳에서 그는 다섯 명의 비구들에게 연설했습니다.

두 가지 극단적 인 비구 인 비구는 가정 생활을 떠난 사람이 채택해서는 안됩니다. 어느 두? 한편으로는 열등하고, 저속하고,
보통이며, 아리 야, 혜택을 박탈 한 카마에 대한 쾌락주의에 대한 헌신과 다른 한편으로는 혜택이 박탈 된 덕카, 아리 야인 자기
고행에 대한 헌신 . 이 두 극단 인 비 쿠스를 가지지 않고, Tathāgata는 비전을 생성하고 ñāṇa를 생성하고 달래기,
abhiña, sambodhi, Nibbāna로 이어지는 majjhima paṭipada에 완전히 깨어났습니다.
그리고
bhikkhus는 Tathāgata가 완전히 깨어 난 majjhima paṭipada는 무엇입니까? 이는 ñāṇa를 생성하고
달래기, abhiña, sambodhi, Nibbāna로 이어지는 비전을 생성합니까? 즉, 비구,이 성스러운 aṭṭhaṅgika
도가입니다. 이것은 비구 (bhikkhus)가 Tathāgata가 깨어 난 majjhima paṭipada로, ñāṇa를
생성하고, 달래기, abhiña, sambodhi, Nibbāna로 이어지는 비전을 생성합니다.
또한
비구, 이것은 dukkha ariya · sacca입니다 : jāti는 dukkha, jarā는 dukkha (병은
dukkha) maraṇa는 dukkha, 싫어하는 것과의 연관은 dukkha, 좋아하는 것과의 분리는 dukkha, 원하는 것을
얻기위한 것이 아닙니다. dukkha입니다. 요컨대, 5 개의 upādāna’k'khandhas는 dukkha입니다.
더욱이,
비구, 이것은 dukkha · samudaya ariya · sacca입니다.이 taṇhā는 욕망과 즐거움과 연결되어 여기 저기
기쁨을 찾는 재생으로 이끄는 즉, kāma-taṇhā, bhava-taṇhā 및 vibhava-taṇhā입니다.
더욱이, 비구, 이것은 dukkha · nirodha ariya · sacca입니다 : 완전한 virāga, nirodha, 포기, 버림, 해방 및 바로 그 taṇhā로부터의 해방.
더욱이,
비구, 이것은 dukkha · nirodha · gāminī paṭipada ariya · sacca입니다 :이 ariya
aṭṭhaṅgika magga, 즉 sammā · diṭṭhi, sammā · saṅkappa, sammā · va · vācā
sammā · vācā , sammā · sati 및 sammā · samādhi.
‘이것은
dukkha ariyasacca입니다’: 내 안에 비구, 전에 들어 보지 못한 것들에 관해서는 눈이 떠 올랐고 ñāṇa가
생겼고, paññā가 생겼고, vijjā가 생겼고, 빛이 생겼습니다. ‘이제,이 dukkha ariyasacca는 완전히 알려질
것입니다’: 내 안에 비구, 전에 들어 보지 못한 일들에 관해서는 눈이 떠 올랐고, ñāṇa가 생기고, paññā가 생기고,
vijjā가 생기고, 빛이 일어났습니다. ‘이제,이 dukkha ariyasacca는 완전히 알려졌습니다.’: 내 안에 비구,
이전에 들어 보지 못한 일들에 관해서는 눈이 떠 올랐고, ñāṇa가 생기고, paññā가 생기고, vijjā가 생기고, 빛이
생겼습니다.
‘이것이
dukkha · samudaya ariyasacca’입니다. 내 안에는 비구들이여, 전에 들어 보지 못했던 것들에 대해 눈이
떠오르고 ñāṇa가 생겼고, paññā가 생겼고, vijjā가 생겼고, 빛이 생겼습니다. ‘이제,이 dukkha ·
samudaya ariyasacca는 버려 져야한다’: 내 안에 비구 들아, 전에 들어 보지 못했던 것들에 관해서는 눈이 떠
올랐고, ñāṇa가 일어 났고, paññā가 일어 났고, vijjā가 일어 났고, 빛이 일어났다. ‘이제이 dukkha ·
samudaya ariyasacca는 버려졌다’: 비구 들아, 내 안에는 전에 들어 보지 못했던 것들에 대해 눈이 떠 올랐고,
ñāṇa가 일어나고, paññā가 일어나고, vijjā가 일어나고, 빛이 일어났다.
‘이것은
dukkha · nirodha ariyasacca입니다’: 내 안에 비구들, 전에 들어 보지 못한 것들에 관해서는 눈이 떠
올랐고, ñāṇa가 일어나고, paññā가 일어나고, vijjā가 일어나고, 빛이 일어났습니다. ‘이제,이 dukkha ·
nirodha ariyasacca는 개인적으로 경험해야합니다.’: 비 구스, 내 안에서 전에 들어 보지 못한 일들에 관해서는 눈이
떠 올랐고, ñāṇa가 일어 났고, paññā가 일어 났고, vijjā가 일어 났고, 빛이 일어났습니다. ‘이제,이 dukkha
· nirodha ariyasacca는 개인적으로 경험했습니다.’비 구스, 내 안에서는 전에 들어 보지 못한 일들에 대해 눈이 떠
올랐고, ñāṇa가 생기고, paññā가 생기고, vijjā가 생기고, 빛이 생겼다.
# 1-1. 환산스님과 함께 영어로 배우는 참선. Chapter 1. Son Meditation for the Modern World:현대인과 참선
Hwansan Sunim: Son Meditation for the Modern World
3.36K subscribers
…….
that he was worried that the Seon meditation teachings these days are
being lost among the latest health and lifestyle fads and trends.
It
seems that meditation in general, and even Seon meditations in
particular, are being presented strictly as a way to gain so-called
‘healing.” Or “well-being.” Or “stress relief.”
- Now, Seon meditation does provide those benefits,
- but the original purpose of Seon meditation has always been and must always be: enlightenment.
And that’s what I’m here to talk about today.
요즘 사람들이 건강을 위한 생활문화로 선수행을 하다보니 마치 유행처럼 받아들여져 수행의 근본 정신이 사라질지 모른다는 걱정을 하셨습니다.
- 사실 많은 사람들이 명상, 또는 참선수행을 할 때,
단순히 심신안정, 건강, 스트레스 해소 방법 정도로만 이해하는 듯합니다.
- 물론 실제 참선을 하면 그런 기능적인 효과들도 생겨납니다.
- 그러나 선수행의 근본 목적은 항상 깨달음에 있어왔고
이후로도 역시 깨달음에 목적을 두어야만 합니다.
- 바로 이 부분(깨달음)에 대해 오늘 말씀드리고자 합니다.
—————————————————————————
Invitation
Studio Audience Recruitment
영어로 배우는 참선, 한국 선불교의 핵심인 송담선사의 활구참선법 소개 및 이를 통한 한국 선불교의 수행법인 참선의 세계화, 그리고 주한 외국인들에게 한국 전통정신문화인 참선을 이해시키기 위해 기획된 프로그램입니다.
매주 현대인들이 가장 고민하는 문제들을 골라 어떻게 극복하여야하는지, 선불교적 해석과 함께 참선하며 강의를 듣는 시간입니다.
DATE: 7 pm, Thursday & Friday of the 1nd and 3th week of every month.
LOCATION: BTN Studios, 3rd fl. (Nambu Sunhwanro 2265, Seochogu, Seoul)
CONTACT: 02-3270-3437 / 010-5299-3670 (Miss Choi Yu-hwa)
We
invite you to be members of the studio audience for filming of the
English language BTN program, “Son Meditation in English with Hwansan
Sunim.”
There you can
learn Son meditation, the foremost spiritual practice method of
traditional Korean Buddhism. Your Dharma guide will be Hwansan Sunim, a
Korean American Buddhist monk and the disciple of Son Master Songdam,
the most venerated Buddhist master in Korea. Hwansan Sunim graduated
from the Department of the Comparative Study of Religion at Harvard
University. We hope you will attend our program and learn to see and
experience the world through the eyes of the Buddha.
방청을 원하시는 분들은 매월 첫째 세째 주, 목&금 저녁 6:50. / 녹화 일정은 방송국 사정에 따라 수시 변경이 가능하니 참여를 원하시는 해당 주간에 전화 확인 바랍니다.
서울 서초동 불교TV(BTN) 3층 스튜디오로 오시면 됩니다. 01-3270-3431/ 3438
(2호선 전철 방배역 2번 출구 방향으로 나와 마을 버스(13번, 15번)로 두 정거장./ 걸어서 10분)
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# 1-1. 환산스님과 함께 영어로 배우는 참선. Chapter 1. Son Meditation for the Modern World:현대인과 참선

59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),


Friends


Dhammacakkappavattana
Sutta - Danîna livîna Çerxa Dhamma - [Dhamma · cakka · pavattana] bi
Kurdî ya Klasîkî (Kurmancî) -Kurdî (Kurmancî)
Di helbesta Pali de bê guman ev sutta herî navdar e.
Spiderman Dance GIF - Spiderman Dance PalitoDeDente GIFs

Friends


Dhammacakkappavattana
Sutta - Danîna livîna Çerxa Dhamma - [Dhamma · cakka · pavattana] bi
Kurdî ya Klasîkî (Kurmancî) -Kurdî (Kurmancî)
Di helbesta Pali de bê guman ev sutta herî navdar e.
Bûda
yekem car çar ariya · saxayan vedibêje. Wateya Bûda, Agahdariya Yek
akiyarbûyî ya Bhagavî, Çerxa Bilind a Dhamma-yê, ku ji hêla samaṇa an
brahmins, devas, Māras, Brahmā an jî kesek li cîhanê ve nayê
rawestandin, xist dewrê. ‘
Ji
kerema xwe vê yekê ji endamên malbat, xizm û hevalên xwe re ji bo
bextewarî, refah, aştî û gihîştina Dilşadiya Eternal wekî Armanca Dawîn
parve bikin.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Carek, Bhagavā li Varanasi li Deer Grove at Isipatana dima.
Li wir, wî xîtabî koma pênc bhikkhus kir:
Divê
ev her du tundrewî, bhikkhus, ji hêla kesê ku ji jiyana malê derketî ve
neyê pejirandin. Kîjan du? Li aliyek, dilsoziya hedonîzmê li hember
kāma, ya ku nizm, rûreş, hevpar, anariye ye, ji feydê bêpar e, û ji
aliyek din ve jî dilsoziya xwe-mirinê ye, ku dukkha, an · ariya ye, ji
feydê bêpar e. . Bêyî ku herin van her du tengasiyan, bhikkhus,
Tathāgata bi tevahî bi majjhima paṭipada re şiyar bû, ku vîzyonê çêdike,
ku producesa çêdike, û dibe sedema dilrakêşiyê, abhiñña, sambodhi,
Nibbāna.
What
çi, bhikkhus, majjhima paṭipada ya ku Tathāgata bi tevahî şiyar kirî
ye, ku vîzyonê çêdike, ku producesa çêdike, û dibe sedema dilrakêşiyê,
abhiñña, sambodhi, Nibbāna? Ew, bhikkhus, ev ariya aṭṭhaṅgika magga ye,
ango bêje: sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā · kammanta
sammā · ājīva sammā · vāyāma sammā · sati sammā · samādhi. Ev,
bhikkhus, majjhima paṭipada ye ku Tathāgata jê şiyar bûye, ku vîzyonê
çêdike, ku ñāṇa çêdike, û dibe sedema dilrakêşiyê, abhiñña, sambodhi,
Nibbāna.
Wekî
din, bhikkhus, ev dukkha ariya · sacca ye: jāti dukkha ye, jarā ye
dukkha (nexweşî dukkha ye) maraṇa dukkha ye, têkiliya bi ya ku nayê
hezkirin re dukkha ye, veqetîna ji ya ku tê ecibandin dukkha ye, ne ku
meriv bigihîne ya ku dixwaze dukkha ye; bi kurtahî, pênc
upādāna’k'khandhas dukkha ne.
Wekî
din, bhikkhus, ev dukkha · samudaya ariya · sacca ye: ev taṇhā ku ber
bi jidayikbûnê ve diçe, bi daxwaz û kêfê ve girêdayî ye, li vir an li
wir kêfxweşiyê dibîne, ango: k :ma-taṇhā, bhava-taṇhā û vibhava-taṇhā.
Wekî
din, bhikkhus, ev dukkha · nirodha ariya · sacca ye: virāga tevahî,
nirodha, devjêberdan, terikandin, azadkirin û azadbûna ji wê tahā.
Wekî
din, bhikkhus, ev dukkha · nirodha · gāminī paṭipada ariya · sacca ye:
hema ev ariya aṭṭhaṅgika magga, ango bêje: sammā · diṭṭhi, sammā ·
saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, sammā · samva ,
samû · sati û samî · samîdî.
‘Ev
dukkha ariyasacca ye: li min, bhikkhus, di derheqê tiştên berê
nedîtibûn de, çav rabû, ñāṇa rabû, paññā rabû, vijjā rabû, ronahî rabû.
‘Naha, ev ariyasacca dukkha divê bi tevahî bête zanîn’: li ba min,
bhikkhus, di derheqê tiştên berê nedîyar de, çav rabû, ñāṇa rabû, paññā
rabû, vijjā rabû, ronahî rabû. ‘Naha, ev dukkha ariyasacca bi tevahî
hate zanîn’: li ba min, bhikkhus, di derheqê tiştên berê nedîyar de, çav
rabû, ñāṇa rabû, paññā rabû, vijjā rabû, ronahî rabû.
‘Ev
dukkha · samudaya ariyasacca ye: li ba min, bhikkhus, di derheqê tiştên
berê nedîyar de, çav rabû, ñāṇa rabû, paññā rabû, vijjā rabû, ronahî
rabû. ‘Naha, dê dev ji vê dukkha · samudaya ariyasacca were berdan’: li
ba min, bhikkhus, di derheqê tiştên berê nedîyar de, çav rabû, ñāṇa
rabû, paññā rabû, vijjā rabû, ronahî rabû. ‘Naha, ev dukkha · samudaya
ariyasacca hate terk kirin’: li min, bhikkhus, di derheqê tiştên berê
nedîtibû, çav rabû, ñāṇa rabû, paññā rabû, vijjā rabû, ronahî rabû.
‘Ev
dukkha · nirodha ariyasacca ye: li min, bhikkhus, di derheqê tiştên
berê nedîyar de, çav rabû, ñāṇa rabû, paññā rabû, vijjā rabû, ronahî
rabû. ‘Naha, ev dukkha · nirodha ariyasacca bi xwe tête ceribandin’: li
ba min, bhikkhus, di derheqê tiştên berê nedîtibû, çav rabû, ñāṇa rabû,
paññā rabû, vijjā rabû, ronahî rabû. ‘Naha, ev dukkha · nirodha
ariyasacca bi xwe hatiye ceribandin’: li ba min, bhikkhus, di derheqê
tiştên berê nedîyar de, çav rabû, ñāṇa rabû, paññā rabû, vijjā rabû,
ronahî rabû.
PALI DETWALIA & SIMRAN SIMMI | LIVE at BABA SANDILA MELA - 2016 | DHANDRA , LUDHIANA | Part 3rd
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60) Classical Kyrgyz-Классикалык Кыргыз,




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Dhammacakkappavattana
Sutta— Dhamma Wheel of Motion of Motion - [Dhamma · cakka · pavattana]
in Classical Kyrgyz-Классикалык Кыргыз
Бул, албетте, Пали китебиндеги эң белгилүү сутта.
Будда
төрт ария · сакканы биринчи жолу ачып берет. Будда ойгонгонду билдирет
Бхагава самахалар же брахмандар, девалар, Марас, Брахма же дүйнөдөгү эч
ким токтото албаган Дхамманын эң жогорку Дөңгөлөгүн кыймылга келтирди. ‘
Сураныч,
бул нерсени үй-бүлө мүчөлөрүңүзгө, туугандарыңызга жана досторуңузга
бакыт, бакубат жашоо, тынчтык жана түбөлүк бакытка жетүү үчүн акыркы
максат кылып коюңуз.
>> Sutta Piṭaka >> Саютта Никая >> Sacca Saṃyta
SN 56.11 (S v 420)
Бир жолу, Бхагава Исипатанадагы Бугулар токоюндагы Варанасиде калган.
Ал жерде ал беш бикхулар тобуна кайрылды:
Бул
эки чектен, бикхусту, үй турмушунан чыккан адам кабыл албашы керек.
Кайсы экөө? Бир жагынан, пайдадан айрылган, ыплас, кадыресе, анария
болгон кемеге карата гедонизмге берилгендик, экинчи жагынан өзүн-өзү
өлтүрүүгө берилгендик, ал дукха, анария, пайдадан кур калган. . Бхикхус
ушул эки чектен чыкпастан, Тататата мажжима паипадага толугу менен
ойгонуп, ал аянды пайда кылат, ал ñāṇa жаратат жана тынчтанууга,
абхиньяга, самбодиге, Ниббанага алып келет.
Ал
эми татхата толугу менен ойгонгон мажжима паṭипада, көрүнүштү пайда
кылган, ñāṇa жараткан жана тынчтанууга, абхиньяга, самбодхиге, Ниббанага
алып келген эмне? Дьэ, быһылаахтар, бу арыйа аһааҥҥа магга,
сөбүлэһиэххэ сөп: саммадиохи саммас · сааккаппа самм · вакка самма ·
камманта самма · ажва самма · ваайма самм · саты саммах · самади. Бул,
бхикхус, тататата ойгонгон мажжима паṭипада, ал көрүнүштү пайда кылат,
ал ñāṇa жаратат жана тынчтанууга, абхиньяга, самбодиге, Ниббанага алып
барат.
Андан
тышкары, бикхус, бул дукха ария · сакка: джати - дукха, жара - дукха
(оору - дукха) марина - дукха, жакпаган нерсе менен байланышуу - дукха,
жактырган нерседен ажыроо - дукха, каалаганын алуу эмес. дукха; кыскасы,
беш upādāna’k'handhas - бул духха.
Андан
тышкары, бхикхус, бул дукха · самудая ария · сакка: кайра жаралууга
алып баруучу, бул каалоо жана ырахат алуу менен байланышкан тааха, бул
жерде же ошол жерде жыргал таап, башкача айтканда: кама-тааха,
бава-тааха жана вибхава-тааха.
Андан
тышкары, бикхус, бул дукханирода ария · сакка: толугу менен вирага,
нирода, таштап кетүү, таштап кетүү, боштондукка чыгуу жана ошол таахадан
бошонуу.
Андан
тышкары, бикхус, бул дукхаиродха · гамини пайпада ария · сакка: жөн
гана ушул ария ахаṅгика магга, б.а. , самматиси жана самамади.
“Бул
дукха ариасакка”: менде, бикхус, буга чейин болуп көрбөгөн нерселерге
карата көз пайда болду, ñāṇa пайда болду, пинья пайда болду, виджя пайда
болду, жарык пайда болду. “Эми, бул дукха ариасакка толугу менен
белгилүү болушу керек”: менде, бикхус, буга чейин болуп көрбөгөн
нерселерге байланыштуу көз пайда болду, ñāṇa пайда болду, пинья пайда
болду, виджья пайда болду, жарык пайда болду. “Эми, бул дукха ариасакка
толугу менен белгилүү болду”: менде, бхикхулар, буга чейин укпаган
нерселерге байланыштуу көз пайда болду, ñāṇa пайда болду, пинья пайда
болду, виджья пайда болду, жарык пайда болду.
‘Бул
дукха · самудая ариасакка’: менде, бхикхулар, буга чейин укпаган
нерселерге карата көз пайда болду, ñāṇa пайда болду, панья пайда болду,
вижжа пайда болду, жарык пайда болду. ‘Эми, бул дукха · самудая
ариясаканы ташташ керек’: менде, бхикхулар, буга чейин укпаган
нерселерге карата көз пайда болду, ñāṇa пайда болду, панья пайда болду,
виджя пайда болду, жарык пайда болду. ‘Эми, бул дукха · самудая
ариасакканы таштап салышты’: менде, бхикхулар, буга чейин болуп көрбөгөн
нерселерге карата көз пайда болду, ñā ara пайда болду, панья пайда
болду, виджья пайда болду, жарык пайда болду.
‘Бул
дукхаиродха ариасакка’: менде, бикхус, буга чейин укпаган нерселерге
карата көз пайда болду, theāṇa пайда болду, панья пайда болду, виджья
пайда болду, жарык пайда болду. ‘Эми, бул дукхаиродха ариасакка жеке
тажрыйбалуу болуш керек’: менде, бхикхулар, буга чейин укпаган
нерселерге карата көз пайда болду, ñāṇa пайда болду, паңья пайда болду,
виджья пайда болду, жарык пайда болду. ‘Эми, бул дукхаиродха ариасакка
өз башынан өткөн’: менде, бхикхулар, буга чейин болуп көрбөгөн
нерселерге карата көз пайда болду, ñāṇa пайда болду, панья пайда болду,
виджья пайда болду, жарык пайда болду.

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61) Classical Lao-ຄລາສສິກລາວ,


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Dhammacakkappavattana Sutta - ຕັ້ງໃນການເຄື່ອນໄຫວຂອງລໍ້ແຫ່ງຄວາມຈິງ - [Dhamma · cakka · pavattana] in Lao Lao
ນີ້ແມ່ນແນ່ນອນວ່າເປັນສຸພາສິດທີ່ມີຊື່ສຽງທີ່ສຸດໃນພາສາປາລີ.
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Dhammacakkappavattana Sutta - ຕັ້ງໃນການເຄື່ອນໄຫວຂອງລໍ້ແຫ່ງຄວາມຈິງ - [Dhamma · cakka · pavattana] in Lao Lao
ນີ້ແມ່ນແນ່ນອນວ່າເປັນສຸພາສິດທີ່ມີຊື່ສຽງທີ່ສຸດໃນພາສາປາລີ.
ພະພຸດທະເຈົ້າເຜີຍແຜ່ອາລິຍະ
ທຳ 4 ຢ່າງເປັນເທື່ອ ທຳ ອິດ. ຄວາມ ໝາຍ ຂອງພຣະພຸດທະເຈົ້າ Awakened One
Awareness the Bhagavāໄດ້ ກຳ ນົດການເຄື່ອນໄຫວທີ່ສູງທີ່ສຸດຂອງພະ ທຳ,
ເຊິ່ງບໍ່ສາມາດຢຸດເຊົາໄດ້ໂດຍsamaṇasຫຼື brahmins, devas, Mras,
Brahmāຫຼືຜູ້ໃດໃນໂລກ. ‘
ກະລຸນາແບ່ງປັນເລື່ອງນີ້ໃຫ້ສະມາຊິກຄອບຄົວ,
ຍາດພີ່ນ້ອງແລະ ໝູ່ ເພື່ອນເພື່ອຄວາມສຸກ, ສະຫວັດດີການ,
ຄວາມສະຫງົບສຸກແລະເພື່ອໃຫ້ໄດ້ຮັບນິລັນດອນນິລັນເປັນເປົ້າ ໝາຍ ສຸດທ້າຍ.
https://www.buddha-vacana.org/…/samy…/maha/sn56-011.html
ເລີ່ມຕົ້ນ >> Sutta Piṭaka >> SaṃyuttaNikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
ໃນໂອກາດ ໜຶ່ງ, Bhagavāໄດ້ພັກຢູ່ Varanasi ໃນ Deer Grove ຢູ່ Isipatana.
ຢູ່ທີ່ນັ້ນ, ທ່ານໄດ້ກ່າວເຖິງກຸ່ມສິນຫ້າ:
ສຸດຍອດທັງສອງຢ່າງນີ້,
ພຣະສົງ, ບໍ່ຄວນຈະຖືກຮັບຮອງເອົາໂດຍຄົນທີ່ອອກໄປຈາກຊີວິດໃນເຮືອນ. ສອງອັນໃດ?
ໃນອີກດ້ານ ໜຶ່ງ, ການອຸທິດຕົນຕໍ່ hedonism ຕໍ່kāma,
ເຊິ່ງມີຄຸນນະພາບຕໍ່າກວ່າ, ຫຍາບຄາຍ, ທຳ ມະດາ, ເປັນ· ariya, ຂາດຜົນປະໂຫຍດ,
ແລະອີກດ້ານ ໜຶ່ງ ການອຸທິດຕົນຕໍ່ການເສຍສະລະຕົນເອງ, ເຊິ່ງແມ່ນ dukkha, ·
ariya, ຂາດຜົນປະໂຫຍດ . ໂດຍບໍ່ເຂົ້າໄປໃນທີ່ສຸດທັງສອງຢ່າງນີ້, ພຣະສົງ,
ພຣະໄຕຣປິດົກໄດ້ຕື່ນຕົວຢ່າງເຕັມທີ່ຕໍ່ກັບ majjhima paṭipada,
ເຊິ່ງສ້າງວິໄສທັດ, ເຊິ່ງຜະລິດñāṇa, ແລະນໍາໄປສູ່ການອຸທອນ, ເຖິງabhiñña,
sambodhi, Nibbāna.
ແລະສິ່ງທີ່,
bhikkhus, ແມ່ນ majjhima paṭipadaທີ່Tathāgataໄດ້ປຸກຢ່າງເຕັມທີ່,
ເຊິ່ງສ້າງວິໄສທັດ, ເຊິ່ງຜະລິດñāṇa, ແລະນໍາໄປສູ່ການອຸທອນ, ການabhiñña,
sambodhi, ກັບNibbāna? ແມ່ນ, bhikkhus, ariya aṭṭhaṅgika magga,
ນັ້ນແມ່ນການເວົ້າວ່າ: sammā·diṭṭhisammā·saṅkappasammā·vācāsammā· kammanta
sammāāījīvasammā·vāyāmasammā·samādhi. ສິ່ງນີ້, bhikkhus, ແມ່ນ majjhima
paṭipadaທີ່Tathāgataໄດ້ປຸກ, ເຊິ່ງຜະລິດວິໄສທັດ, ເຊິ່ງຜະລິດñāṇa, ແລະ ນຳ
ໄປສູ່ການອຸທອນ, ເຖິງabhiñña, sambodhi, Nibbāna.
ຍິ່ງໄປກວ່ານັ້ນ,
bhikkhus, ນີ້ແມ່ນ dukkha ariya · sacca: jātiແມ່ນ dukkha, jarāແມ່ນ
dukkha (ຄວາມເຈັບປ່ວຍແມ່ນ dukkha) maraṇaແມ່ນ dukkha,
ການຄົບຫາກັບສິ່ງທີ່ບໍ່ມັກແມ່ນ dukkha, ການຄົບຫາຈາກສິ່ງທີ່ມັກແມ່ນ dukkha,
ບໍ່ແມ່ນເພື່ອໃຫ້ໄດ້ຮັບສິ່ງທີ່ຕ້ອງການ ແມ່ນ dukkha; ໃນສັ້ນ,
ຫ້າupādāna’k'khandhasແມ່ນ dukkha.
ຍິ່ງໄປກວ່ານັ້ນ,
bhikkhus, ນີ້ແມ່ນ dukkha · samudaya ariya · sacca:
taṇhāນີ້ນໍາໄປສູ່ການເກີດໃຫມ່, ເຊື່ອມຕໍ່ກັບຄວາມປາຖະຫນາແລະຄວາມເພີດເພີນ,
ຊອກຫາຄວາມສຸກຢູ່ທີ່ນີ້ຫລືບ່ອນນັ້ນ, ນັ້ນກໍ່ຄືການເວົ້າວ່າ: kāma-taṇhā,
bhava-taṇhāແລະ vibhava-taṇhā.
ຍິ່ງໄປກວ່ານັ້ນ,
bhikkhus, ນີ້ແມ່ນ dukkha · nirodha ariya · sacca: ຄວາມສົມບູນ, virāga,
nirodha, ການປະຖິ້ມ, ການປະຖິ້ມ, ການປົດປ່ອຍແລະເສລີພາບຈາກtaṇhā.
ຍິ່ງໄປກວ່ານັ້ນ,
bhikkhus, ນີ້ແມ່ນ dukkha · nirodha ·gāminīpaṭipada ariya · sacca:
ພຽງແຕ່ນີ້ ariya aṭṭhaṅgika magga, ນັ້ນແມ່ນການເວົ້າວ່າ: sammā·diṭṭhi,
sammā·saṅkappa, sammā·vācāsammā· kammanta, sammāā kammanta, sammāā ,
sammā· sati ແລະsammā·samādhi.
‘ນີ້ແມ່ນພຣະອະທິການຄະບູຮານ’:
ໃນຕົວຂ້ອຍ, ອະທິຖານ, ໃນເລື່ອງທີ່ບໍ່ເຄີຍໄດ້ຍິນມາກ່ອນ, ຕາກໍ່ເກີດຂື້ນ,
ອາວາລຸກຂຶ້ນ, paññāເກີດຂື້ນ, ໄວຣັດເກີດຂື້ນ, ແສງໄດ້ເກີດຂື້ນ. ‘ໃນປັດຈຸບັນ,
ອານຸສາວະລີນີ້ຕ້ອງເປັນທີ່ຮູ້ຈັກຢ່າງສົມບູນ’: ໃນຕົວຂ້ອຍ,
ພຣະສົງກ່ຽວກັບສິ່ງທີ່ບໍ່ເຄີຍໄດ້ຍິນມາກ່ອນ, ຕາໄດ້ເກີດຂື້ນ, ອາກາຣາເກີດຂື້ນ,
paññāເກີດຂື້ນ, vijjāເກີດຂື້ນ, ແສງໄດ້ເກີດຂື້ນ. ‘ໃນປັດຈຸບັນ, ອານຸສາວະລີ
dukkha ນີ້ໄດ້ເປັນທີ່ຮູ້ຈັກກັນແລ້ວ’: ໃນຕົວຂ້ອຍ,
ພຣະສົງກ່ຽວກັບສິ່ງທີ່ບໍ່ເຄີຍໄດ້ຍິນມາກ່ອນ, ຕາໄດ້ເກີດຂື້ນ, ອາກາຣາເກີດຂື້ນ,
paññāເກີດຂື້ນ, vijjāເກີດຂື້ນ, ແສງໄດ້ເກີດຂື້ນ.
‘ນີ້ແມ່ນ
dukkha-samudaya ariyasacca’: ໃນຕົວຂ້ອຍ, bhikkhus,
ກ່ຽວກັບສິ່ງທີ່ບໍ່ເຄີຍໄດ້ຍິນມາກ່ອນ, ສາຍຕາໄດ້ເກີດຂື້ນ, ñāṇaເກີດຂື້ນ,
paññāເກີດຂື້ນ, vijjāເກີດຂື້ນ, ຄວາມສະຫວ່າງໄດ້ເກີດຂື້ນ. ‘ໃນປັດຈຸບັນ,
dukkha · samudaya ariyasacca ນີ້ແມ່ນຈະຕ້ອງຖືກປະຖິ້ມ’: ໃນຕົວຂ້ອຍ, ພະສົງ,
ກ່ຽວກັບສິ່ງທີ່ບໍ່ເຄີຍໄດ້ຍິນມາກ່ອນ, ຕາໄດ້ເກີດຂື້ນ, ອາການເກີດຂື້ນ,
paññāເກີດຂື້ນ, vijjāເກີດຂື້ນ, ຄວາມສະຫວ່າງໄດ້ເກີດຂື້ນ. ‘ໃນປັດຈຸບັນ,
dukkha · samudaya ariyasacca ນີ້ໄດ້ຖືກປະຖິ້ມ’: ໃນຕົວຂ້ອຍ, ພະສົງ,
ກ່ຽວກັບສິ່ງທີ່ບໍ່ເຄີຍໄດ້ຍິນມາກ່ອນ, ຕາໄດ້ເກີດຂື້ນ, ອາການເກີດຂື້ນ,
paññāເກີດຂື້ນ, vijjāເກີດຂື້ນ, ແສງໄດ້ເກີດຂື້ນ.
‘ນີ້ແມ່ນ
dukkha · nirodha ariyasacca’: ໃນຕົວຂ້ອຍ, bhikkhus,
ກ່ຽວກັບສິ່ງທີ່ບໍ່ເຄີຍໄດ້ຍິນມາກ່ອນ, ຕາໄດ້ລຸກຂື້ນ, ñāṇaເກີດຂື້ນ,
paññāເກີດຂື້ນ, vijjāລຸກຂື້ນ, ແສງໄດ້ເກີດຂື້ນ. ‘ປະຈຸບັນ, dukkha · nirodha
ariyasacca ນີ້ແມ່ນຕ້ອງມີປະສົບການເປັນສ່ວນຕົວ’: ໃນຕົວຂ້ອຍ, ພະສົງ,
ກ່ຽວກັບສິ່ງທີ່ບໍ່ເຄີຍໄດ້ຍິນມາກ່ອນ, ຕາໄດ້ເກີດຂື້ນ, ອາການ, ເກີດຂື້ນ,
paññāເກີດຂື້ນ, vijjāເກີດຂື້ນ, ແສງໄດ້ເກີດຂື້ນ. ‘ປະຈຸບັນ, dukkha · nirodha
ariyasacca ນີ້ໄດ້ມີປະສົບການເປັນສ່ວນຕົວ’: ໃນຕົວຂ້າພະເຈົ້າ,
ກ່ຽວກັບສິ່ງທີ່ບໍ່ເຄີຍໄດ້ຍິນມາກ່ອນ, ຕາໄດ້ເກີດຂື້ນ, ອາການເກີດຂື້ນ,
paññāເກີດຂື້ນ, vijjāເກີດຂື້ນ, ແສງໄດ້ເກີດຂື້ນ.
บทสวดธัมมจักกัปปวัตนสูตร Dhammacakkappavattana Sutta 转法轮经 (3ภาษา ไทย อังกฤษ จีน)
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บทสวดธัมมจักกัปปวัตนสูตร Dhammacakkappavattana Sutta 转法轮经 (3ภาษา ไทย อังกฤษ จีน)

62) Classical Latin-LXII) Classical Latin,


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Dhammacakkappavattana
Sutta- minimi quidem motus in rota in Dhamma - [Dhamma cakka · ·
pavattana] LXIII, in Classical Latin) Classical Latin:
Hoc certe maxime celebre sutta in Pali literature.
excited celebration GIF
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Dhammacakkappavattana
Sutta- minimi quidem motus in rota in Dhamma - [Dhamma cakka · ·
pavattana] LXIII, in Classical Latin) Classical Latin:
Hoc certe maxime celebre sutta in Pali literature.
Buddha
Ariya · Saccas quatuor primum exponetur. Enuntiato concitata unus
interpretatur translata Buddha Notitia ad summum Martianus Rota Dhamma
Bhagavā lavit in motu, cui non resisti potest, sive per samaṇas
Bragmanorum, Devas, maras, Brahma aut quis in mundo.
Placere
participes cum familia membra et cognatis et amicis ad beatitudinem,
salutem consequantur, ad aeternae limina lucis et pacis, ut
perficerentur.
Sutta Piṭaka Saṃyutta Nikaya >> >> >> Sacca Saṃyutta
56.11 sn (v CDXX S)
Semel in nemore in cervi Isipatana Varanasis Bhagavā morabatur.
Non alloquitur enim quinque coetus de bhikkhus:
Haec
extrema bhikkhus, deinde ne quis exire domum vitae. Quod duo? Hinc
cultum prosecutionem in Kama quod inferiores vulgo communia esse · Ariya
privati ​​bono et vero cultu sui mortificationem quae dukkha an · Ariya
privatam utilitatem . Sine harum duarum ad extremum, bhikkhus et
evigilare faciatis in Tathagata est plene majjhima paṭipada, quae
vision, quae Nana, et ducit ad placandos coepere, ut abhiñña ut sambodhi
ut Nibbāna.
Et
quid, bhikkhus, quod habet plene Tathagata majjhima paṭipada cui
studens excitare debet, quae vision, quae Nana, et ducit ad placandos
coepere, ut abhiñña ut sambodhi ut Nibbāna? Hoc est, bhikkhus, hoc Ariya
aṭṭhaṅgika magga, hoc est dicere: Samma diṭṭhi Samma · · · saṅkappa
Samma vaca Samma kammanta Samma · · · ājīva Samma vāyāma Samma · · sati
Samma Samadhi. Hoc bhikkhus: cui est majjhima paṭipada Tathagata est
evigilare debet, quae vision, quae Nana, et ducit ad placandos coepere,
ut abhiñña ut sambodhi ut Nibbāna.
Ceterum
bhikkhus, hoc est dukkha Ariya · sacca, jati est dukkha, jara est
dukkha (languorem sit dukkha) Marana est dukkha: consociatio cum quod
non placet esse dukkha, parentum provocant dissociationem ab illis quae
est probaverunt enim dukkha, non ad id quod aliquis necessaria sunt
dukkha est; In brevi, in quinque upādāna’k'khandhas dukkha sunt.
Praeterea
bhikkhus, dukkha · est · samudaya Ariya sacca hoc tanha ad lavacrum cum
desiderio delectationis delectatur inventis aut hic est dicere: tanha
Kama, bhava tanha-et-vibhava tanha.
Praeterea
bhikkhus, dukkha · est · nirodha Ariya sacca Complete virāga, nirodha
relicto, deserto, libertas et securitas tanha ipsum.
Ceterum
bhikkhus, hoc est dukkha · nirodha · gāminī paṭipada Ariya · sacca, hoc
Ariya aṭṭhaṅgika magga, hoc est dicere: Samma · diṭṭhi Semma · saṅkappa
Semma · vaca Samma · kammanta Semma · ājīva Semma · vāyāma Semma · ·
sati Samma autem Samadhi.
‘Haec
est dukkha ariyasacca’: in me bhikkhus in Circa quae prius inaudita, in
oculis ortum et ortum elegans est, Panna ortum et ortum vijjā, lumen
ortum. ‘Nunc, quod est non omnino notum dukkha ariyasacca’: in me
bhikkhus in Circa quae prius inaudita, in oculis ortum et ortum elegans,
Panna ad ortum et ortum vijjā, lumen ortum. ‘Nunc, quod est omnino
notum dukkha ariyasacca’: in me bhikkhus in Circa quae prius inaudita,
in oculis ortum et ortum elegans, Panna ad ortum et ortum vijjā, lumen
ortum.
‘Haec
est dukkha · samudaya ariyasacca’: in me bhikkhus in Circa quae prius
inaudita, in oculis ortum et ortum elegans est, Panna ortum et ortum
vijjā, lumen ortum. ‘Nunc, ut relicta hac dukkha · samudaya ariyasacca
est’: in me bhikkhus in Circa quae prius inaudita, in oculis ortum et
ortum elegans, Panna ad ortum et ortum vijjā, lumen ortum. ‘Nunc, quo
dukkha · samudaya ariyasacca relicta est’: in me bhikkhus in Circa quae
prius inaudita, in oculis ortum et ortum elegans, Panna ad ortum et
ortum vijjā, lumen ortum.
‘Haec
est dukkha · nirodha ariyasacca’: in me bhikkhus in Circa quae prius
inaudita, in oculis ortum et ortum elegans est, Panna ortum et ortum
vijjā, lumen ortum. ‘Nunc, hoc non est personaliter ariyasacca nirodha
dukkha · periti’: in me bhikkhus in Circa quae prius inaudita, in oculis
ortum et ortum elegans, Panna ad ortum et ortum vijjā, lumen ortum.
‘Nunc, quo dukkha · nirodha ariyasacca expertus est’: in me bhikkhus in
Circa quae prius inaudita, in oculis ortum et ortum elegans, Panna ad
ortum et ortum vijjā, lumen ortum.
JAYAMANGALA GATHA with PALI TEXT | Chanted by Bhante Indaratana
Bhante indarathana
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Jayamaṅgala Gāthā
Bāhuṃ sahassamabhinimmita sāyudhantaṃ
Girimekhalam udita ghorā sasena māraṃ
Dānādi dhamma vidhinā jitavā munindo
Taṃ tejasā bhavatu te jayamangalāni
Mārāti-reka-mabhi-yujjhita-sabba-rattiṃ
Ghoram-panāḷavaka-makkha-mathaddha-yakkhaṃ
Khantīsudanta-vidhinā jitavā munindo
Taṃ tejasā bhavatu te jayamangalāni
Nāḷāgiriṃ gaja-varam ati-matta-bhūtaṃ
Dāvaggi-cakka-masanīva sudāruṇantaṃ
Mettambu-seka-vidhinā jitavā munindo
Taṃ tejasā bhavatu te jayamangalāni
Ukkhitta-khagga-matihattha-sudāruṇantam
Dhāvanti yojana-pathangulimālavantaṃ
Iddhībhisaṅkhata-mano jitavā munindo
Taṃ tejasā bhavatu te jayamangalāni
Katvāna kaṭṭhamudaram iva gabbhinīya
Ciñcāya duṭṭha-vacanaṃ janakāya majjhe
Santena soma-vidhinā jitavā munindo
Taṃ tejasā bhavatu te jayamangalāni
Saccaṃ vihāya matisaccaka-vādaketuṃ
Vādābhiropita-manam ati andha-bhūtaṃ
Paññāpadīpa-jalito jitavā munindo
Taṃ tejasā bhavatu te jayamangalāni
Nando pananda-bhujagaṃ vibudhaṃ mahiddhiṃ
Puttena thera-bhujagena damāpayanto
Iddhūpadesa vidhinā jitavā munindo
Taṃ tejasā bhavatu te jayamangalāni
Duggāhadiṭṭhi bhujagena sudaṭṭha hatthaṃ
Brahmaṃ visuddhi-juti-middhi bakābhidhānaṃ
ñāṇā gadena vidhinā jitavā munindo
Taṃ tejasā bhavatu te jayamangalāni
Etāpi Buddha jaya-maṅgala aṭṭhagāthā
Yo vācano dina dine sarate matandī
Hitvānaneka vividhāni cupaddavāni
Mokkhaṃ sukhaṃ adhigameyya naro sapañño
For transcript of the Jayamaṅgala Gāthā
Verses of Joyous Victory translated by Ācariya Buddharakkhita
Chanted by Bhante Indarathana
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Video production by Bro. Billy Tan
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JAYAMANGALA GATHA with PALI TEXT | Chanted by Bhante Indaratana

63) Classical Latvian-Klasiskā latviešu valoda,

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Sutta— Dhammas riteņa kustības sākšana - [Dhamma · cakka · pavattana]
klasiskajā latviešu-klasiskajā latviešu valoda,
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Dhammacakkappavattana
Sutta— Dhammas riteņa kustības sākšana - [Dhamma · cakka · pavattana]
klasiskajā latviešu-klasiskajā latviešu valoda,
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca SaṃyuttaSN 56.11 (S v 420)
Vienu
reizi Bhagavā uzturējās Varanasi Briežu birzī pie Isipatanas. Tur viņš
uzrunāja piecu bhikkhus grupu: Šos divus galējības, bhikkhus,
nevajadzētu pieņemt vienam, kurš izgājis no mājas dzīves. Kurus divus?
No vienas puses, veltījums hedonismam pret kāmu, kas ir zemāks, vulgārs,
kopīgs, · arija, atņemts labums, un, no otras puses, - pašnāvība, kas
ir dukkha, · arija, kurai atņemts labums . Neiedziļinoties šajos divos
galējumos, bhikkhus, Tathāgata ir pilnībā pamodusies majžhima paṭipada,
kas rada redzi, kas rada ñāṇa un ved uz mierinājumu, abhiñña, sambodhi,
Nibbānu. Un kas, bhikkhus, ir majjhima paṭipada kam Tathāgata ir pilnībā
pamodusies, kas rada redzi, kas rada ñāṇa un ved uz mierinājumu, pie
abhiñña, uz sambodhi, uz Nibbānu? Tas ir, bhikkhus, šī arija aṭṭhaṅgika
magga, proti: sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā ·
kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā · samādhi. Šis,
bhikkhus, ir majžhima paṭipada, pie kura ir pamodusies Tathāgata, kas
rada redzi, kas rada ñāṇa un ved uz mierinājumu, uz abhiñña, uz
sambodhi, uz Nibbānu. Turklāt, bhikkhus, tas ir dukkha ariya · sacca:
jāti ir dukkha, jarā ir dukkha (slimība ir dukkha) maraṇa ir dukkha,
asociācija ar nepatiku ir dukkha, norobežošanās no tā, kas patīk, ir
dukkha, nevis lai iegūtu to, ko vēlas, ir dukkha; Īsāk sakot, pieci
upādāna’k'khandhas ir dukkha. Turklāt, bhikkhus, tas ir dukkha ·
samudaya ariya · sacca: šis taṇhā, kas ved uz atdzimšanu, saistīts ar
vēlmi un baudu, atrodot prieku šeit vai tur, tas ir: kāma-taṇhā,
bhava-taṇhā un vibhava-taṇhā. Turklāt, bhikkhus, tas ir dukkha · nirodha
ariya · sacca: pilnīga virāga, nirodha, pamešana, atstāšana,
emancipācija un brīvība no tā paša taṇhā. Turklāt tas ir bhikkhus, tas
ir dukkha · nirodha · gāminī paipipada ariya · sacca: tieši šī arija
aṭṭhaṅgika magga, tas ir: sammā · diṭṭhi, sammā · saṅkappa, sammā · vācā
sammā · kammanta, sammā · ājīva, sammā · vāyāma, sammā · sati un sammā ·
Samādhi. “Šī ir dukkha ariyasacca”: manī, bhikkhus, attiecībā uz
lietām, kas iepriekš nedzirdētas, radās acs, radās ñāṇa, paññā, vijjā,
gaisma. “Tagad šī dukkha ariyasacca ir pilnībā jāzina”: manī, bhikkhus,
attiecībā uz lietām, kas vēl nedzirdētas, radās acs, radās ñā paa,
paññā, vijjā, gaisma. “Tagad šī dukkha ariyasacca ir bijusi pilnīgi
zināma”: manī, bhikkhus, attiecībā uz lietām, kas iepriekš nedzirdētas,
radās acs, radās ñāṇa, radās paññā, vijjā, gaisma. “Šī ir dukkha ·
samudaya ariyasacca ‘: manī, bhikkhus, attiecībā uz lietām, kas iepriekš
nedzirdētas, radās acs, radās ñāṇa, radās paññā, vijjā, gaisma. “Tagad
šī dukkha · samudaya ariyasacca ir jāatsakās”: manī, bhikkhus, attiecībā
uz lietām, kas iepriekš nedzirdētas, radās acs, radās ñāṇa, radās
paññā, vijjā, radās gaisma. “Tagad šī dukkha · samudaya ariyasacca ir
pamesta”: manī, bhikkhus, attiecībā uz lietām, kas iepriekš nedzirdētas,
radās acs, radās ñāṇa, radās paññā, radās vijjā, radās gaisma. ”Šī ir
dukkha · Nirodha ariyasacca ‘: manī, bhikkhus, attiecībā uz lietām, kas
iepriekš nedzirdētas, radās acs, radās ñāṇa, radās paññā, vijjā, radās
gaisma. “Tagad šī dukkha · nirodha ariyasacca ir personīgi jāpiedzīvo”:
manī, bhikkhus, attiecībā uz lietām, kas iepriekš nedzirdētas, radās
acs, radās ñāṇa, radās paññā, vijjā, radās gaisma. “Tagad šī dukkha ·
nirodha ariyasacca ir personīgi pieredzēta”: manī, bhikkhus, attiecībā
uz lietām, kas vēl nebija dzirdētas, acis cēlās, radās ñāṇa, radās
paññā, radās vijjā, radās gaisma. ”Tas ir dukkha · nirodha · gāminī
paṭipadā ariyasacca ‘: manī, bhikkhus, attiecībā uz lietām, kas iepriekš
nedzirdētas, radās acs, radās ñāṇa, radās paññā, vijjā, radās gaisma.
“Tagad šī dukkha · nirodha · gāminī paipipadā ariyasacca ir jāattīsta”:
manī, bhikkhus, attiecībā uz lietām, kas iepriekš nedzirdētas, radās
acs, radās ñāṇa, radās paññā, vijjā, gaisma radās.
“Tagad
šī dukkha · nirodha · gāminī paipipadā ariyasacca ir izstrādāta”: manī,
bhikkhus, attiecībā uz lietām, kas iepriekš nedzirdētas, radās acs,
radās ñāṇa, radās paññā, radās vijjā, radās gaisma. Un tā ilgi,
bhikkhus, tā kā manas yathā · bhūtaṃ zināšanas un redzējums par šīm
četrām arijakasakām šajos divpadsmit veidos pa triādēm nebija gluži
tīrs, es nepretendēju uz loka ar tās devām, ar savām Mārām, ar savām
Brahmām, ar samašām un brāhmani šajā paaudzē ar dēvām un cilvēkiem ir
pilnībā pamodinājušies augstākajiem sammā · sambodhi.
Bet,
kad, bhikkhus, manas yathā · bhūtaṃ zināšanas un redzējums par šīm
četrām arijakasakām šajos divpadsmit veidos pa triādēm bija diezgan
tīrs, es apgalvoju loka ar tās devām, ar savām Mārām, ar savām Brahmām,
ar samašām un brāhmaniem, šī paaudze ar savām dēvām un cilvēkiem ir
pilnībā pamodusies augstākajiem sammā · sambodhi.
Un
manī radās zināšanas un redzējums: “mans vimutti ir nesatricināms, tas
ir mans pēdējais jāti, tagad vairs nav bhavas. Tā teica Bhagavā.
Priecājusies, piecu bhikkhu grupa apstiprināja Bhagavas vārdus. Un,
kamēr tika runāts par šo ekspozīciju, ājasmā Košanjā radās Dhammas acs,
kas ir brīva no kaisles un nerūsējoša: “Visam, kam piemīt samudaja daba,
ir nirodha daba”.
Un,
kad Bhagavā bija iedarbinājis Dhammas riteni, zemes dēvas skaļi
pasludināja: “Pie Varanasi, Briežu birzī pie Isipatanas, Bhagavā ir
iedarbināts augstākais Dhammas rats, kuru nevar apturēt samašas. vai
brāhmani, dēvas, Māras, Brahma vai kāds cits cilvēks pasaulē.
“Dzirdējuši zemes dēvu saucienu, Cātumahārājika dēvas skaļi paziņoja:”
Varanasi, Briežu birzī pie Isipatanas, Bhagavā ir iedarbinājis kustību.
augstākais Dhammas ritenis, kuru nevar apturēt samašas vai bramīni,
dēvas, Māras, Brahma vai kāds cits cilvēks pasaulē. “Dzirdējuši
Cātumahārājika dēvu kliedzienu, Tāvatinas dēvas skaļi pasludināja:”
Varanasi, Briežu birzī plkst. Isipatana, Bhagavā ir iedarbināts
augstākais Dhammas rats, kuru nevar apturēt ne samshas, ​​ne brāhmani,
dēvas, Māras, Brahma vai neviens cits cilvēks pasaulē. “Dzirdējuši
Tāvatinas dēvu kliedzienu, Jāmas dēnas skaļi pasludināja: Varanasi,
Briežu birzī pie Isipatanas, th e Bhagavā ir iedarbinājis augstāko
Dhammas riteni, kuru nevar apturēt ne samshas, ​​ne bramīni, dēvas,
Māras, Brahma vai kāds cits cilvēks pasaulē. “Dzirdējuši Jāmas dēvu
saucienu, Tusitā dēnas skaļi pasludināja:” Plkst. Varanasi, Briežu birzī
pie Isipatanas, Bhagavā ir iedarbinājis augstāko Dhammas riteni, kuru
nevar apturēt samašahi vai bramīni, dēvas, Māras, Brahmas un neviens
cits cilvēks pasaulē. “Dzirdot Tusitā dēvu kliedzienus. , Nimmānarati
dēvas skaļi pasludināja: “Varanasi, Briežu birzī pie Isipatanas, Bhagavā
ir iedarbināts augstākais Dhammas rats, kuru nevar apturēt ne samašas,
ne brahmīni, dēvas, Māras, Brahma un neviens cits cilvēks pasaulē.
“Dzirdējuši Nimmānarati devu kliedzienu, Paranimmitavasavatti devas
skaļi pasludināja:” Varanasi, Briežu birzī pie Isipatanas, Bhagavā ir
iedarbināts augstākais Dhammas rats, kuru nevar apturēt samašas vai
brahmīni, dēvas, Māras, Brahmā vai jebkurš cits pasaulē. ”Hav Dzirdot
Paranimmitavasavatti devas kliedzienu, brahmakāyika devas skaļi
pasludināja: “Varanasi, Briežu birzī pie Isipatanas, Bhagavā ir
iedarbināts augstākais Dhammas rats, kuru nevar apturēt ne samašas, ne
brahmini, devas, Māras. , Brahma vai kāds cits cilvēks pasaulē.
“Tādējādi tajā brīdī, tajā brīdī, kliedziens izplatījās līdz Brahma ·
loka. Un šī desmit tūkstoškārtīgā pasaules sistēma satricināja, drebēja
un drebēja, un pasaulē parādījās liels, neierobežots mirdzums, pārspējot
dēvu mirdzumu
Tad
Bhagavā izrunāja šo udānu: “Košnaņa tiešām saprata! Košnaņa patiešām
saprata! ‘ Un tā ājasma Koṇḍañña ieguva vārdu “Aññāsi · Koṇḍañña”.
Buddhist Mantra Healing all suffering USNISA VIJAYA DHARANI (with lyrics)- 佛頂尊勝陀羅尼經- Tinna Tinh
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Hello my beautiful friends. This is our new Album on website
You
can listen it for free or you can buy it too. If you buy the Album-
there will be the download button..but the button is very small (you can
easily miss it) and it is located in the lower right corner . I have to
write this down, in case you can not find it 🙂
I hope my little work will bring more love and lights to our life . Have a great day. Sending much love to everyone…🙂
Lyrics Usnisa Vijaya Dharani Sutra - 佛頂尊勝陀羅尼經
Namo buddhaja
Namo dharmaja
Namo sangaja
Teata om muni muni maha munaja soha
Namo bhagavate trailokya prativiśiștaya buddhāya bhagavate. tadyathā, om,
viśodhaya
viśodhaya, asama-sama samantāvabhāsa-spharana gati gahana svabhāva
viśuddhe, abhişiňcatu mām. sugata vara vacana amrta abhişekai mahā
mantra-padai. āhara āhara āyuh sam-dhāraņi. śodhaya śodhaya gagana
viśuddhe. ușņişa vijaya viśuddhe sahasra-raśmi sam-codite. sarva
tathāgata avalokani şat-pāramitā-paripūrani. sarva tathāgata mati
daśa-bhūmi prati-șthite. sarva tathāgata hrdaya adhişthānādhişthita
mahā-mudre. vajra kāya sam-hatana viśuddhe. sarvāvaraņa apāya-durgati
pari viśuddhe, prati-nivartaya āyuh śuddhe. samaya adhişțhite. maņi maņi
mahā maņi. tathatā bhūta-koți pariśuddhe. visphuța buddhi śuddhe. jaya
jaya, vijaya vijaya. smara smara, sarva buddha adhişthita śuddhe, vajri
vajragarbhe vajram bhavatu mama śarīram. sarva sattvānām ca kāya pari
viśuddhe. sarva gati pariśuddhe. sarva tathāgata siñca me
samāśvāsayantu. sarva tathāgata samāśvāsa adhişthite. budhya budhya,
vibudhya vibudhya, bodhaya bodhaya, vibodhaya vibodhaya samanta
pariśuddhe. sarva tathāgata hrdaya adhişthānādhișthita mahā-mudre svāhā.
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Buddhist Mantra Healing all suffering USNISA VIJAYA DHARANI (with lyrics)- 佛頂尊勝陀羅尼經-

64) Classical Lithuanian-Klasikinė lietuvių kalba,

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Dhammacakkappavattana
Sutta— Dhammos rato judėjimas - [Dhamma · cakka · pavattana]
klasikinėje lietuvių-klasikinėje lietuvių kalboje
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Dhammacakkappavattana
Sutta— Dhammos rato judėjimas - [Dhamma · cakka · pavattana]
klasikinėje lietuvių-klasikinėje lietuvių kalboje
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca SaṃyuttaSN 56.11 (S v 420)
Vieną
kartą Bhagavā apsistojo Varanasyje, elnių giraitėje Isipatanoje. Ten
jis kreipėsi į penkių bhikkhus grupę: Šių dviejų kraštutinumų, bhikkhus,
neturėtų priimti tas, kuris išėjo iš namų gyvenimo. Kurie du? Viena
vertus, atsidavimas hedonizmui link karmos, kuri yra prastesnė, vulgari,
įprasta, ani arija, atimta nauda, ​​ir, kita vertus, atsidavimas savęs
žeminimui, kuris yra dukkha, · ariya, atimta nauda . Nesikreipdamas į
šiuos du kraštutinumus, bhikkhus, Tathāgata visiškai pabudo majjhima
paṭipada, kuri kuria regėjimą, kuris gamina ñā ,a ir veda prie
pataikavimo, į abhiñña, sambodhi, į Nibbāna. Ir kas, bhikkhus, yra
majjhima paṭipada kuriam Tathāgata visiškai pabudo, kuris sukuria
regėjimą, kuris sukuria ñā ,a ir veda į nusiraminimą, į abhiñña, į
sambodhi, į Nibbānu? Tai, bhikkhus, ši arija aṭṭhaṅgika magga, tai yra:
sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā · kammanta sammā ·
ājīva sammā · vāyāma sammā · sati sammā · samādhi. Tai, bhikkhus, yra
majjhima paṭipada, kuriai pabudo Tathāgata, kuri kuria regėjimą, kuria
ñāṇa ir veda prie nusiraminimo, prie abhiñña, prie sambodhi, į Nibbāna.
Be to, bhikkhus, tai yra dukkha ariya · sacca: jāti yra dukkha, jarā yra
dukkha (liga yra dukkha) maraṇa yra dukkha, asociacija su nemėgstama
yra dukkha, atsiribojimas nuo to, kas patinka, yra dukkha, o ne norint
gauti tai, ko nori, yra dukkha; trumpai tariant, penki
upādāna’k'khandhos yra dukkha. Be to, bhikkhus, tai yra dukkha ·
samudaya ariya · sacca: tai taṇhā, vedanti į atgimimą, susijusi su
troškimu ir malonumu, surandanti malonumą čia ar ten, t. kāma-taṇhā,
bhava-taṇhā ir vibhava-taṇhā. Be to, bhikkhus, tai yra dukkha · nirodha
ariya sacca: visiška virāga, nirodha, apleidimas, apleidimas,
emancipacija ir laisvė nuo tos pačios taṇhā. Be to, tai yra bhikkhus,
dukkha · nirodha · gāminī paṭipada ariya · sacca: kaip tik ši arija
aṭṭhaṅgika magga, tai yra: samma · diṭṭhi, sammā · saṅkappa, sammā ·
vācā sammā · kammanta, sammā · ājīva, sammā · vāyāma, sammā · sati ir
sammā · Samādhi. „Tai yra dukkha ariyasacca“: manyje, bhikkhus, kalbant
apie anksčiau negirdėtus dalykus, pakilo akis, atsirado ñāṇa, pakilo
ñññā, atsirado vijjā, atsirado šviesa. „Dabar ši dukkha ariyasacca turi
būti visiškai žinoma“: manyje, bhikkhus, kalbant apie anksčiau
negirdėtus dalykus, atsirado akis, atsirado ñāṇa, pakilo ñññā, atsirado
vijjā, atsirado šviesa. „Dabar ši dukkha ariyasacca buvo visiškai
žinoma“: manyje, bhikkhus, kalbant apie anksčiau negirdėtus dalykus,
atsirado akis, atsirado ñāṇa, pakilo ñññā, atsirado vijjā, atsirado
šviesa. “Tai dukkha · samudaya ariyasacca ‘: manyje, bhikkhus, kalbant
apie anksčiau negirdėtus dalykus, atsirado akis, iškilo ñāṇa, atsirado
paññā, vijjā, atsirado šviesa. „Dabar reikia atsisakyti šios dukkha ·
samudaya ariyasacca“: manyje, bhikkhus, kalbant apie anksčiau negirdėtus
dalykus, atsirado akis, iškilo ñāṇa, atsirado paññā, vijjā, atsirado
šviesa. „Dabar ši dukkha · samudaya ariyasacca buvo apleista“: manyje,
bhikkhus, kalbant apie anksčiau negirdėtus dalykus, atsirado akis,
iškilo ñāṇa, atsirado paññā, atsirado vijjā, atsirado šviesa. “Tai
dukkha · Nirodha ariyasacca ‘: manyje, bhikkhus, kalbant apie anksčiau
negirdėtus dalykus, pakilo akis, atsirado ñāṇa, atsirado paññā, vijjā,
atsirado šviesa. „Dabar ši dukkha · nirodha ariyasacca turi būti patirta
asmeniškai“: manyje, bhikkhus, kalbant apie anksčiau negirdėtus
dalykus, akis kilo, atsirado ñāṇa, atsirado paññā, vijjā, atsirado
šviesa. „Dabar ši dukkha · nirodha ariyasacca buvo asmeniškai patirta“:
manyje, bhikkhus, kalbant apie anksčiau negirdėtus dalykus, kilo akis,
atsirado ñāṇa, atsirado ñāṇa, atsirado vijjā, atsirado šviesa. “Tai yra
dukkha · nirodha · gāminī paṭipadā ariyasacca ‘: manyje, bhikkhus,
kalbant apie anksčiau negirdėtus dalykus, kilo akis, atsirado ñāṇa,
atsirado paññā, vijjā, atsirado šviesa. „Dabar ši dukkha · nirodha ·
gāminī paipipadā ariyasacca turi būti sukurta“: manyje, bhikkhus,
kalbant apie dar negirdėtus dalykus, akis kilo, atsirado ñāṇa, atsirado
paññā, vijjā, atsirado šviesa.
„Dabar
ši dukkha · nirodha · gāminī paipipadā ariyasacca buvo sukurta“:
manyje, bhikkhus, kalbant apie dar negirdėtus dalykus, atsirado akis,
atsirado ñāṇa, atsirado ñāṇa, atsirado viñjā, atsirado šviesa. Ir taip
ilgas, bhikkhus, nes mano yathā · bhūtaṃ žinios ir vizija apie šias
keturias ariyasaccas šiais dvylika būdų pagal triadas nebuvo visiškai
gryna, aš neteigiau, kad loka su jos devomis, su savo Māromis, su
Brahmomis, su samaṇomis ir šios kartos brahmanai su savo devais ir
žmonėmis visiškai pažadino aukščiausią sammā · sambodhi.
Bet
kai, bhikkhus, mano yathā · bhūtaṃ žinios ir vizija apie šias keturias
ariyasaccas šiais dvylika būdų triada buvo gana gryna, aš tvirtinau, kad
lokoje su jos devomis, su jos Māromis, su Brahmomis, su samais ir
brahmanais, ši karta su savo devomis ir žmonėmis, visiškai pažadinusi
aukščiausią sammā · sambodhi.
Ir
žinios ir regėjimas atsirado manyje: „mano vimutis yra nepajudinamas,
tai mano paskutinis jāti, dabar nebėra bhavos. Tai sakė Bhagavā. Su
džiaugsmu penkių bhikkhu grupė pritarė Bhagavos žodžiams. Kol buvo
kalbama apie šią ekspoziciją, āyasmā Koṇḍañña atsirado Dhammos akis,
kuri nėra aistra ir nerūdijanti: „viskas, kas turi samudajos prigimtį,
turi ir nirodha prigimtį“.
Kai
Bhagavā buvo užvedęs Dhammos ratą, žemės devos garsiai paskelbė:
„Varanasi mieste, elnių giraitėje Isipatanoje, Bhagavā įjungė
aukščiausią Dhammos ratą, kurio negali sustabdyti samaṇas. arba
brahmanai, devos, Māras, Brahma ar bet kas pasaulyje. “Išgirdę žemės
devų šauksmą, Cātumahārājika devos garsiai paskelbė:” Varanasyje,
Isipatanos elnių giraitėje, Bhagava išjudino judesį. aukščiausias
Dhammos ratas, kurio negali sustabdyti samaṇas ar brahmanai, devos,
Māras, Brahma ar kas nors kitas pasaulyje. “Išgirdę Cātumahārājika devų
šauksmą, Tāvatiṃsa devos garsiai paskelbė:„ Varanasyje, elnių giraitėje,
Isipatana, Bhagavā įjungė aukščiausią Dhammos ratą, kurio negali
sustabdyti samaṇas ar brahmanai, devos, Māras, Brahma ar kas nors kitas
pasaulyje. „Išgirdę Tāvatiṃsa devų šauksmą, Yāma devai garsiai paskelbė:
„Varanasyje, elnių giraitėje Isipatanoje, th „Bhagavā“ išjudino
aukščiausią Dhammos ratą, kurio negali sustabdyti samaṇas ar brahmanai,
devos, Māras, Brahma ar kas nors kitas pasaulyje. “Išgirdę Yāma devų
šauksmą, Tusitā devos garsiai paskelbė: Varanasi, elnių giraitėje
Isipatanoje, Bhagavā įjungė aukščiausią Dhammos ratą, kurio negali
sustabdyti samaṇas ar brahmanai, devos, Māras, Brahmā ar kas nors kitas
pasaulyje. “Išgirdęs Tusitā devų šauksmą. , „Nimmānarati“ devos garsiai
paskelbė: „Varanasyje, elnių giraitėje Isipatanoje, Bhagavā įjungė
aukščiausią Dhammos ratą, kurio negali sustabdyti nei sama oras, nei
brahmanai, devos, Māras, Brahma ar niekas kitas pasaulyje. „Išgirdę
Nimmānarati devų šauksmą, Paranimmitavasavatti devos garsiai paskelbė:„
Varanasyje, elnių giraitėje Isipatanoje, Bhagavā įjungė aukščiausią
Dhammos ratą, kurio negali sustabdyti samaṇos ar brahmanai, devos,
Māras, Brahmā ar kas nors kitas pasaulyje. “Hav Išgirdęs
Paranimmitavasavatti devų šauksmą, brahmakāyika devas garsiai paskelbė:
„Varanasyje, elnių giraitėje Isipatanoje, Bhagavā įjungė aukščiausią
Dhammos ratą, kurio negali sustabdyti nei patys oras, nei brahmanai,
devos, Māras. , Brahma ar kas nors pasaulyje. „Taigi tą akimirką tą
akimirką verkimas pasklido iki Brahma · loka. Ir ši dešimties tūkstančių
kartų pasaulio sistema drebėjo, virpėjo ir drebėjo, o pasaulyje
pasirodė didžiulis, beribis spindesys, pranokęs devų spindesį.
Tada
Bhagavā ištarė šią udaną: „Koṇḍañña tikrai suprato! Koṇḍañña tikrai
suprato! “ Taip āyasmā Koṇḍañña įgijo pavadinimą „Aññāsi · Koṇḍañña“.
Vajrasattva Mantra- Cleansing Karma- Relaxing Music | Tinna Tinh
Zen Music Chant
6.35K subscribers
Hello my beautiful friends. This is our new Album on website
You
can listen it for free or you can buy it too. If you buy the Album-
there will be the download button..but the button is very small (you can
easily miss it) and it is located in the lower right corner . I have to
write this down, in case you can not find it 🙂
I hope my little work will bring more love and lights to our life . Have a great day. Sending much love to everyone…🙂
OM
Syllable of the most supreme exclamation of praise.
BENZAR SATO SA MA YA
Vajrasattva’s Samaya
MA NU PA LA YA BENZAR SATO
O Vajrasattva, protect the samaya.
TE NO PA TISHTHA DRI DHO ME BHA WA
May you remain firm in me.
SU TO KA YO ME BHA WA
Grant me complete satisfaction.
SU PO KA YO ME BHA WA
Grow within me (increase the positive within me).
ANU RAKTO ME BHA WA
Be loving towards me.
SARVA SIDDHI ME PRA YATSA
Grant me all the accomplishments,
SARVA KARMA SU TSA ME
As well as all the activities.
TSITTAM SHRE YAM KU RU
Make my mind virtuous.
HUNG
Syllable of the heart essence, the seed syllable of Vajrasattva.
HA HA HA HA
Syllables of the four immeasurables, the four empowerments, the four joys, and the four kāyas.
HO
Syllable of joyous laughter in them.
BHA GA WAN SARVA TA THA GA TA
Bhagawan, who embodies all the Vajra Tathāgatas,
BENZRA MA ME MUNTSA
Do not abandon me.
BENZRI BHA WA
Grant me realization of the vajra nature.
MA HA SA MA YA SATO
O great Samayasattva,
AH
Make me one with you.
Syllable of uniting in non-duality.
Artist Tinna Tinh
Composer Nguyen Hoang Anh
Copyright © Tinna Tinh All Rights Reserved
Vajrasattva Mantra- Cleansing Karma- Relaxing Music | Tinna Tinh

65) Classical Luxembourgish-Klassesch Lëtzebuergesch,

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Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Classical Luxembourgish-Klassesch Lëtzebuergesch
new york city GIF by Wheel of Fortune


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Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Classical Luxembourgish-Klassesch Lëtzebuergesch
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca SaṃyuttaSN 56.11 (S v 420)
Eng
Kéier huet de Bhagavā zu Varanasi am Hirsch Grove bei Isipatana
bliwwen. Do huet hien d’Grupp vu fënnef Bhikkhus adresséiert: Dës zwee
Extremer, Bhikkhus, sollten net vun engem ugeholl ginn, deen aus dem
Heemechtsliewe fortgaang ass. Wéi eng zwee? Engersäits der Andacht zum
Hedonismus vis-à-vis kama, déi mannerwäerteg, vulgär, heefeg ass, an ·
Ariya, vum Benefice entzu ginn, an op der anerer Säit der Engagement fir
Selbstmortifikatioun, déi dukkha, an · Ariya, vum Benefice entzu gëtt .
Ouni an dës zwee Extremer ze goen, bhikkhus, ass d’Tathāgata voll
erwächt mat der Majjhima paṭipada, déi Visioun produzéiert, déi ñāṇa
produzéiert, a féiert zum Appeasement, zu Abhiñña, zu Sambodhi, zu
Nibbāna. A wat, bhikkhus, ass de Majjhima paṭipada zu deenen d’Tathāgata
voll erwächt ass, wat Visioun produzéiert, wat produzéiert ñāṇa, a
féiert zum Appeasement, zu Abhiñña, zu Sambodhi, zu Nibbana? Et ass,
bhikkhus, dës Ariya aṭṭhaṅgika magga, dat heescht: sammā · diṭṭhi sammā ·
saṅkappa sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma
sammā · sati sammā · samādhi. Dëst, bhikkhus, ass de majjhima paṭipada
zu deem d’Tathāgata erwächt ass, wat Visioun produzéiert, déi ñāṇa
produzéiert, a féiert zu Appeasement, zu abhiñña, zu sambodhi, zu
Nibbāna. Ausserdeem, bhikkhus, dëst ass den dukkha ariya · sacca: jāti
ass dukkha, jarā ass dukkha (Krankheet ass dukkha) maraṇa ass dukkha,
Associatioun mat deem wat net gefällt ass dukkha, Dissoziatioun vun deem
wat gefält ass dukkha, net ze kréien wat ee wëll ass dukkha; Kuerz
gesot, déi fënnef Upādāna’k'khandhas sinn dukkha. Ausserdeem bhikkhus,
dëst ass d’Dukkha · samudaya ariya · sacca: Dës Taṇhā féiert zu der
Wiedergebuert, verbonne mat Wonsch a Genoss, fënnt Freed hei oder do,
dat heescht: Desweideren, bhikkhus, dat ass den dukkha · nirodha ariya ·
sacca: de komplette virāga, nirodha, opginn, verloossen,
z’emanzipéieren a Fräiheet vun deem ganz taṇhā. Ausserdeem, bhikkhus,
dëst ass der dukkha · nirodha · gāminī paṭipada ariya · sacca: just dës
Ariya aṭṭhaṅgika magga, dat heescht: sammā · diṭṭhi, sammā · saṅkappa,
sammā · vācā sammā · kammanta, sammā · ājīva, sammā · vāyāma, sammā ·
sati an · Samādhi. ‘Dëst ass den dukkha ariyasacca’: a mir, bhikkhus,
wat d’Saache virdru net ugehéiert huet, ass d’A opgestan, d’ñāṇa ass
opgestan, de paññā ass opgestan, de vijjā ass opgestan, d’Liicht ass
opgestan. ‘Elo, dës Dukkha Ariyasacca ass komplett bekannt’: a mir,
bhikkhus, wat d’Saache virdrun net ugehéiert huet, ass d’A opgestan,
d’ñā a ass opgestan, de paññā ass opgestan, de vijjā ass opgestan,
d’Liicht ass opgestan. ‘Elo, dës Dukkha Ariyasacca ass komplett
bekannt’: a mir, bhikkhus, wat d’Saache virdrun net ugesinn ass, ass d’A
opgestan, d’ñā a ass opgestan, de paññā ass opgestan, de vijjā ass
opgestan, d’Liicht ass opgestan. ‘Dëst ass d’Dukkha · samudaya
ariyasacca ‘: a mir, bhikkhus, wat d’Saache virdrun net ugehéiert huet,
ass d’A opgestan, d’ñā a ass opgestan, de paññā ass opgestan, de vijjā
ass opgestan, d’Liicht ass opgestan. ‘Elo, dës dukkha · samudaya
ariyasacca soll opginn ginn’: a mir, bhikkhus, wat d’Saache virdrun net
ugehéiert huet, ass d’A opgestan, d’ñāṇa ass opgestan, de paññā ass
opgestan, de vijjā ass opgestan, d’Liicht ass opgestan. ‘Elo, dës Dukkha
· samudaya ariyasacca gouf opginn’: a mir, bhikkhus, wat d’Saache
virdrun net ugesinn ass, ass d’A opgestan, d’ñāṇa ass opgestan, de paññā
ass opgestan, de vijjā ass opgestan, d’Liicht ass opgestan. ‘Dëst ass
d’Dukka · Nirodha ariyasacca ‘: a mir, bhikkhus, wat d’Saache virdru net
ugehéiert huet, ass d’A opgestan, d’ñāṇa ass opgestan, de paññā ass
opgestan, de vijjā ass opgestan, d’Liicht ass opgestan. ‘Elo, dës dukkha
· nirodha ariyasacca ass perséinlech ze erliewen’: a mir, bhikkhus, wat
d’Saache virdrun net ugehéiert huet, ass d’A opgestan, d’ñāṇa ass
opgestan, de paññā ass opgestan, de vijjā ass opgestan, d’Liicht ass
opgestan. ‘Elo, dës dukkha · nirodha ariyasacca gouf perséinlech
erlieft’: a mir, bhikkhus, wat d’Saache virdrun net ugesinn ass, ass d’A
opgestan, d’ñāṇa ass opgestan, de paññā ass opgestan, de vijjā ass
opgestan, d’Liicht ass opgestan. ‘Dëst ass dukkha · nirodha · gāminī
paṭipadā ariyasacca ‘: a mir, bhikkhus, wat d’Saache virdrun net
ugehéiert huet, ass d’A opgestan, d’ñāṇa ass opgestan, de paññā ass
opgestan, de vijjā ass opgestan, d’Liicht ass opgestan. ‘Elo, dës Dukkha
· nirodha · gāminī paṭipadā ariyasacca soll entwéckelt ginn’: a mir,
bhikkhus, wat d’Saache virdrun net ugesinn ass, ass d’Auge entstanen,
d’ñāṇa ass opgestan, de paññā ass opgestan, de Vijjā ass opgestan,
d’Liicht ass opgestan.
‘Elo,
dës Dukkha · nirodha · gāminī paṭipadā ariyasacca gouf entwéckelt’: a
mir, bhikkhus, wat d’Saache virdrun net ugeet, ass d’Auge entstanen,
d’ñāṇa ass opgestan, de paññā ass opgestan, de Vijjā ass opgestan,
d’Liicht ass opgestan. A sou laang, bhikkhus, wéi mäi yathā · bhūtaṃ
Wëssen a Visioun vun dëse véier Ariyasaccas op dësen zwielef Weeër vun
Dräiercher net ganz reng war, hunn ech net an der Loka mat sengen Devas,
mat senge Māras, mat senge Brahmās, mat de samaṇas an Brahmanen, an
dëser Generatioun mat hiren Devaen a Mënschen, fir sech zum héchste
sammā · sambodhi voll erwächt ze hunn.
Awer
wann, bhikkhus, mäi yathā · bhūtaṃ Wëssen a Visioun vun dëse véier
Ariyasaccas op dësen zwielef Weeër vun Triaden war ganz reng, hunn ech
an der Loka mat sengen Devas, mat senge Māras, mat senge Brahmās, mat de
Samaṇas a Brahmanen, an dës Generatioun mat hiren Devaen a Mënschen,
fir sech zum héchste sammā · sambodhi voll erwächt ze hunn.
An
d’Wësse an d’Visioun sinn a mir opgestan: ‘mäi Vimutti ass
onwechselbar, dëst ass mäi leschte Jāti, elo gëtt et kee weidere Bhava.
Dëst ass wat de Bhagavā gesot huet. Freet, d’Grupp vu fënnef Bhikkhus
huet d’Wierder vum Bhagavā guttgeheescht. A wärend dës Expositioun
geschwat gouf, ass et am āyasmā Koṇḍañña den Dhamma Auge entstanen, dee
fräi ass vu Leidenschaft an Edelsteng: ‘alles wat d’Natur vu Samudaya
huet huet d’Natur vum Nirodha’.
A
wéi de Bhagavā d’Rad vum Dhamma a Bewegung gesat hat, hunn d’Devas vun
der Äerd haart ausgeruff: ‘Zu Varanasi, an der Hirsch Grove zu
Isipatana, huet d’Bhagavā dat héchst Rad vun Dhamma a Bewegung gesat,
wat net vun samaṇas gestoppt ka ginn. oder Brahmanen, Devas, Māras,
Brahmā oder iergendeen op der Welt. “Hunn de Kreesch vun den Devaen vun
der Äerd héieren, d’Cātumahārājika Devas proklaméiert: ‘Zu Varanasi, an
der Hirsch Grove zu Isipatana, huet de Bhagavā d’Beweegung gesat héchste
Rad vun Dhamma, dee kann net vun samaṇas oder Brahmanen, Devas, Māras,
Brahmā oder iergendeen op der Welt gestoppt ginn. Isipatana, de Bhagavā
huet den héchste Rad vun Dhamma a Bewegung gesat, dee kann net vun
samaṇas oder Brahmanen, Devas, Māras, Brahmā oder iergendeen an der Welt
gestoppt ginn. “Hunn de Kreesch vun den Tāvatiṃsa Devas héieren, d’Yama
Devas haart ausgeruff: ‘Zu Varanasi, an der Hirsch Grove zu Isipatana,
th De Bhagavā huet dat héchst Rad vun Dhamma a Bewegung gesat, wat net
vu samaṇas oder Brahmanen, Devas, Māras, Brahmā oder iergendeen an der
Welt gestoppt ka ginn. Varanasi, an der Hirsch Grove zu Isipatana, huet
de Bhagavā den héchste Rad vun Dhamma a Bewegung gesat, dee kann net vun
samaṇas oder Brahmanen, Devas, Māras, Brahmā oder iergendeen op der
Welt gestoppt ginn. “Hunn de Kreesch vun den Tusita Devas héieren. ,
d’Nimmānarati Devas hunn haart ausgeruff: ‘Zu Varanasi, an der Hirsch
Grove zu Isipatana, huet de Bhagavā dat héchst Rad vun Dhamma a Bewegung
gesat, wat net vu samaṇas oder Brahmanen, Devas, Māras, Brahmā oder
iergendeen op der Welt gestoppt ka ginn. ‘Nodeems de Kreesch vun den
Nimmānarati Devas héieren huet, hunn d’Paranimmitavasavatti Devas haart
ausgeruff:’ Zu Varanasi, am Hirsch Grove zu Isipatana, huet de Bhagavā
dat héchst Rad vun Dhamma a Bewegung gesat, wat net vun samaṇas oder
Brahmanen, Devas, gestoppt ka ginn Māras, Brahmā oder iergendeen op der
Welt. ‘Hav ing huet de Kreesch vun de Paranimmitavasavatti Devas
héieren, de Brahmakāyika Devas proklaméiert: ‘Zu Varanasi, an der Hirsch
Grove zu Isipatana, huet de Bhagavā dat héchst Rad vun Dhamma a
Bewegung gesat, wat net vu samaṇas oder Brahmins, Devas, Māras gestoppt
ka ginn. , Brahmā oder iergendeen op der Welt. ‘Also an deem Moment, an
deem Moment, huet de Kreesch bis zu Brahma · loka diffuséiert. An dëst
zéngdausendfacht Weltsystem huet gerëselt, geziddert an ziddert, an eng
grouss, onbegrenzte Stralung ass op der Welt opgetrueden, déi
d’Effulgenz vun den Devas iwwerschreit
Dunn
huet de Bhagavā dës Udana geäussert: ‘Koṇḍañña huet wierklech
verstanen! Koṇḍañña wierklech verstan! ‘ An dat ass wéi āyasmā Koṇḍañña
den Numm ‘Aññāsi · Koṇḍañña’ krut.
Dhamma Chakka Parivarthana-Setting in Motion the Wheel of the Dharma
Buddhavanam
2 subscribers
Four Nobel Truths, Dhammacakkappavattana Sutta is the first teaching given by the Buddha after he attained enlightenment.
Dhamma Chakka Parivarthana-Setting in Motion the Wheel of the Dharma
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சாதியின் பெயரால் “பாரத ரத்னா” பட்டமும் , பாராளுமன்றத்தில் படமும் வைக்க மறுக்கபட்ட போது அடித்து நொறுக்கி அண்ணல் அம்பேத்காருக்கு பாரத ரத்னா விருதும்,பாரளுமன்றத்தில் படமும் திறந்தவர்..

இந்திய சாதிய சமூகத்தில் பிற்படுத்த பட்ட மக்களின் அரசன் வி.பி.சிங்..நினைவு நாள் இன்று!!


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ஆவாரை மருத்துவ பயன்கள் | Aavarai Health Tips
Natural Tips
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ஆவாரை மருத்துவ பயன்கள்: Aavarai Health Tips
ஆவாரை செடி வகையைச் சார்ந்தது. புதர்செடி அமைப்பிலும் வளரும். பளிச்சிடும் தங்க மஞ்சள் நிறமான, கொத்தான பூக்களை உடைய தாவரம். மெல்லிய, தட்டையான காய்களை உடையது.
தமிழகத்தின் எல்லாப் பகுதிகளிலும் இயல்பாக வளர்கின்றது. சாலை ஓரங்களிலும், தரிசு நிலங்களிலும் இயற்கையாக ஆவாரை வளர்ந்திருக்கும். தலபோடம், ஆவீரை, மேகாரி, ஆவாரம் ஆகிய மாற்றுப்பெயர்களும் உண்டு. இலை, பூ, காய், பட்டை, பிசின், வேர் ஆகிய அனைத்துப் பாகங்களும் மருத்துவப் பயன் கொண்டவை.
சர்க்கரை வியாதி என்று உங்களை ஏமாற்றியவன் இறுதியில் உங்கள் விரல் அல்லது காலை எடுக்க சொல்வான்😡
அவர்களுக்காக ஒரு பதிவு!
விரலை வெட்ட வேண்டாம்:👌
சக்கரை நோயால் பாதிக்கப்பட்டவர்களின் விரல்களில் ஏற்பட்ட புண் ஆறவில்லை என
ஆங்கில மருத்துவத்தின் ஆலோசனை படி விரலை எடுக்க வேண்டும் என்ற அவசியமில்லை.!
நாட்டு மருத்துவத்தில் விரைவாக ஆறிவிடும்.
மேலும் விபரங்கள் கீழே.! ஷ✍🏻ரு
சா்க்கரை வியாதிக்காரா்களுக்கு காலில் ஏற்படும் குழிப்புண்களுக்கு
மருத்துவாிடம் சென்றால்,
சிலநாட்கள் அதற்கு மருத்துவம் செய்துப்பாா்த்து விட்டு அந்த புண்கள் ஆறவில்லை என்றால்,
விரலில் புண் இருந்தால் விரலை துண்டித்து விடுவதும்,
காலில் இருந்தால்
காலை துண்டித்து விடுவதும்,
தற்போதைய சூப்பா் ஸ்பெசாலிட்டி ஆஸ்ப்பிடல்களின் தனித்திறமை.
காலையும்,விரலையும், அதோடு காசையும் இழந்தவனுக்குத்தான் தொியும், அதனுடைய வலி இதற்கு ஒப்பில்லா மருத்துவம் ஒன்று உள்ளது,
எனக்கு தெரிந்தவரின் காலில் ஏற்பட்ட குழிப்புண்ணுக்கு டாக்டா்கள்,
புண் ஏற்ப்பட்ட இடத்தில் விரல் கருப்பாபாகிவிட்ட காரணத்தினால் விரலை வெட்டிவிட வேண்டுமென்று கூறிவிட்டனா்.
எனக்கு ஒன்று தோன்றியது மிளகு அளவு உள்ள குழிப்புண்ணையே ஆற்ற முடியாதவா்கள் விரலையோ காலையோ வெட்டியபின் அதனால் ஏற்படும் இரணத்தை இவா்கள் ஆற்றிவிடவா போகிறாா்கள்.
முடிவில் மரணத்தைதான் தழுவ வேண்டும். இதுதான் நிலை.🏨
இதற்கு கண்கண்ட மருந்து👀
ஆவாரம்_இலை 🌿🌿🌿
இந்த இலையை அம்மியில், மிக்ஸியில், அரைத்து அதன் விழுதை ஒரு கரண்டியில் இட்டு அதனுடன் சிறிது நல்லெண்ணை விட்டு சிறுதனலில் ஆவாரம் விழுதை வதக்கி அதை சுத்தமான காட்டனில் வைத்து கட்டிவிடவேண்டும்.
இதுபோல் ஒருநாள்விட்டு ஓருநாள் கட்டிவர குழிப்புண்கள் மாயமாக மறைந்துவிடும்.
இதை அதிகம் பகிர்ந்தால் பலரின்
கால்களையும் விரல்களையும் காப்பாற்றுவோம்.!

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ஆவாரை மருத்துவ பயன்கள் | Aavarai Health Tips
ஆவாரை மருத்துவ பயன்கள்: Aavarai Health Tipsஆவாரை செடி வகையைச் சார்ந்தது. புதர்செடி அமைப்பிலும் வளரும். பளிச்சிடும் தங்க மஞ…..


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