“cha, bhikkhave, ānisaṃse sampassamānena alameva bhikkhunā
sabbasaṅkhāresu anodhiṃ karitvā aniccasaññaṃ upaṭṭhāpetuṃ. katame cha?
‘sabbasaṅkhārā ca me anavatthitā khāyissanti, sabbaloke ca me mano
nābhiramissati, sabbalokā ca me mano vuṭṭhahissati, nibbānapoṇañca me
mānasaṃ bhavissati, saṃyojanā ca me pahānaṃ gacchissanti, paramena ca
sāmaññena samannāgato bhavissāmī’ti. ime kho, bhikkhave, cha ānisaṃse
sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṃ karitvā
aniccasaññaṃ upaṭṭhāpetun”ti.
“In seeing six rewards, it’s enough motivation for a monk to establish the perception of inconstancy with regard to all fabrications without exception. Which six? ‘All fabrications will appear as unstable. My mind will not delight in any world. My mind will rise above every world. My heart will be inclined to Unbinding. My fetters
will go to their abandoning. I’ll be endowed with the foremost
qualities of the contemplative life.’ In seeing these six rewards, it’s
enough for a monk to establish the perception of inconstancy with regard to all fabrications without exception.”
Here
a monk goes to meditate alone and finds his mind overwhelmed with
harmful, unwholesome conditions. He asks the Buddha for advice, and the
Buddha tells him nine things he can do to improve his meditation – with a
particular emphasis on the importance of having good spiritual friends
(kalyāṇa-mittā).
Six rewards that should act as a motivation for establishing the perception of anicca.
Note: info·bubbles on “underdotted” English words
Pāḷi
“cha,
bhikkhave, ānisaṃse sampassamānena alameva bhikkhunā sabbasaṅkhāresu
anodhiṃ karitvā aniccasaññaṃ upaṭṭhāpetuṃ. katame cha? ‘sabbasaṅkhārā ca
me anavatthitā khāyissanti, sabbaloke ca me mano nābhiramissati,
sabbalokā ca me mano vuṭṭhahissati, nibbānapoṇañca me mānasaṃ
bhavissati, saṃyojanā ca me pahānaṃ gacchissanti, paramena ca sāmaññena
samannāgato bhavissāmī’ti. ime kho, bhikkhave, cha ānisaṃse
sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṃ karitvā
aniccasaññaṃ upaṭṭhāpetun”ti.
English
“In
seeing six rewards, it’s enough motivation for a monk to establish the
perception of inconstancy with regard to all fabrications without
exception. Which six? ‘All fabrications will appear as unstable. My mind
will not delight in any world. My mind will rise above every world. My
heart will be inclined to Unbinding. My fetters will go to their
abandoning. I’ll be endowed with the foremost qualities of the
contemplative life.’ In seeing these six rewards, it’s enough for a monk
to establish the perception of inconstancy with regard to all
fabrications without exception.”
Explanation:
By giving up a modicum of pleasure, which the worldly pursuits bring,
if one can be assured of tremendous pleasure - which is Nibbana - the
wise person should give up the little pleasure.
Verse 291. When Anger Does Not Abate
Who so for self wants happiness
by causing others pain,
entangled in anger’s tangles
one’s from anger never free.
Explanation:
The individual who achieves happiness by inflicting pain on others is
not freed from anger because he is entangled in the web of anger due to
the contact of the anger of other people.
Verse 292. How Blemishes Increase
What should be done is left undone
and done is what should not be done,
ever the pollutions grow
of those ones proud and heedless.
Explanation:
If people do what should not be done, and neglect what should be done,
the blemishes of those proud, slothful ones begin to increase.
Verse 293. Mindfulness Of Physical Reality
But for who always practice well
bodily mindfulness,
do never what should not be done,
for mindful ones, the full-aware,
pollutions fade away.
Explanation:
If one were to practice constantly on the mindfulness of physical
reality, maintaining steady attention on what has to be done, they will
shun what should not be done. The blemishes of those mindful, alert will
get eroded.
Verse 294. The Destroyer Who Reaches Nibbana
One’s mother and father having slain
and then two warrior kings,
a realm as well its treasurer,
one goes immune, a Brahmin True.
Explanation:
The brahmin kills the mother - craving, kills the father - egotism,
self-cherishing: They represent the two views, Eternalism and Nihilism,
opposed to Buddhist thought. The subordinates are clinging to life. And
he destroys the defilements which cling to life. Having destroyed all
these, the brahmin (arahat) goes without punishment.
Verse 295. The ‘Killer’ Who Goes Free
One’s mother and father having slain
and then two learned kings,
as well the fifth, a tiger fierce,
one goes immune, a Brahmin True.
Explanation:
The brahmin (arahat) kills the mother - craving; kills the father -
egotism; kills the two learned kings. They represent the two false views
eternalism and nihilism. He kills the five tigers (sensuality, hate,
mental inertia, worry and skeptical doubt) that obstruct the path. And,
having done all these killings, the arahat goes about unaffected.
Verse 296. Reflect On The Virtues Of The Buddha
Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
are mindful of the Buddha.
Explanation:
Those disciples of the Buddha who are mindful of the virtues of their
Teacher day and night, arise wide awake and in full control of their
faculties.
Verse 297. Reflect On The Virtues Of The Dhamma
Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
are mindful of the Dhamma.
Explanation:
Those disciples of the Buddha who are mindful of the virtues of the
Dhamma day and night, arise wide awake and in full control of their
faculties.
Verse 298. Reflect On The Virtues Of The Sangha
Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
are mindful of the Sangha.
Explanation:
Those disciples of the Buddha who are mindful of the virtues of the
Sangha day and night, arise wide awake and in full control of their
faculties.
Verse 299. Reflect On The Real Nature of the Body
Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
are mindful of the body.
Explanation:
Those disciples of the Buddha who are mindful of the real nature of the
body day and night, arise wide awake and in full control of their
faculties.
Verse 300. Reflect On Harmlessness
Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
in harmlessness delight.
Explanation:
Those disciples of the Buddha who take delight in harmlessness day and
night, arise wide awake and in full control of their faculties.
Verse 301. The Mind That Takes Delight in Meditation
Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
in meditation take delight.
Explanation:
Those disciples of the Buddha who take delight in meditation day and
night, arise wide awake and in full control of their faculties.
Verse 302. Samsara - Journey
Hard’s the going-forth, hard to delight in it,
hard the household life and dukkha is it too.
Dukkha’s to dwell with those dissimilar
and dukkha befalls the wanderer.
Be therefore not a wanderer,
not one whom dukkha befalls.
Explanation:
It is hard to become a monk; it is hard to be happy in the practice of a
monk. To live with those of a different temperament is painful. A
traveller in samsara is continually subject to dukkha; therefore, do not
be a traveller in samsara; do not be the one to be repeatedly subject
to dukkha.
Verse 303. He Is Honoured Everywhere
Who’s full of faith and virtue,
of substance, high repute,
is honoured everywhere,
wherever that one goes.
Explanation: He who is full of faith and virtue, who also possesses fame and fortune, in held in reverence wherever he goes.
Verse 304. The Virtuous Are Seen
Afar the true are manifest
like Himalayan range,
yet even here the false aren’t seen,
they’re arrows shot by night.
Explanation:
Like the Himalayas, the good are visible even from afar; like arrows
shot in the night, the wicked are not seen even though they may be near.
Verse 305. Discipline Yourself In Solitude
Alone one sits, alone one lies,
alone one walks unweariedly,
in solitude one tames oneself
so in the woods will one delight.
Explanation:
He who sits alone, lies down alone, walks alone, in diligent practice,
and alone tames himself, should find delight in living in the forest.
G
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T
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Anattā and Nibbāna
Egolessness and Deliverance
The Buddhist Publication Society
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Founded in 1958, the BPS has published a wide variety of books and booklets covering a great range of topics.
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publications include accurate annotated translations of the Buddha’s
discourses, standard reference works, as well as original contemporary
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1
The extracts from both works have mainly been taken, with a few
alterations, from Bhikkhu Ñāṇamoli’s translation (see Note on Sources).
Explanatory additions by this writer are in brackets, those by Bhikkhu Ñāṇamoli in parentheses.
2 Comy.: This is to show that, for Arahants, Nibbāna is established by their own experience.
3 Comy.: For others it is established by inference based on the words of the Master.
4
The paragraphs beginning with * are translated by the author of this
essay; those without, by Bhikkhu Ñāṇamoli (taken from the notes to his
translation of the Visuddhimagga).
5 These are some of the altogether 33 designations of Nibbāna in SN 43:12-44.
6 This refers to Abhidhammic classifications in which Nibbāna is included, occurring, for instance, in the Dhammasaṅgaṇī.
7
The theosophical variant, is, e.g., represented by neo-Buddhist groups
in Britain and elsewhere which otherwise have done good work in
introducing Westerners to Buddhist or to their conception of it.
The
Vedantic influence is conspicuous, e.g., in the utterances of
well-meaning Indians, among them men of eminence, maintaining the basic
identiey or similarity, of the Vedantic and Buddhist position
concerning Ātman.
This is, by the way, quite in contrast to opinion on that subject, expressed by the great classical exponents of Vedanta.
See Vedanta and Buddhismby H. v. Glasenapp (Wheel Publication No. 5).
Mahayanistic influence may be noticeable in some representatives of the former two variants.
But also in the Mahāyāna literature iteslef, the positive-metaphysical extreme is met with in varying degrees.
Ranging
from the Madhyamika scriptures where it is comparatively negligible, up
to the Yogāvacara school where Asaṅga uses even the
termsmahātmaandparamātmain an approving sense
(seeMahāyāna-sūtrālaṅkāra-śāstra and Asaṅga’s own commentary.)
8 These are the twenty kinds of individuality-belief (sakkāya-diṭṭhi).
9 See The Discourse on the Snake Simile, tr. by Nyanaponika Thera (Wheel No. 47/48).
10 I.e., outside the aggregates taken singly.
11 I.e., outside the aggregates as a whole.
12 Pali: attanā’va attānaṃ sañjānāmi.This refers to Vedantic conceptions.
Quite similar formulations are found already in the Saṃhitās, the pre-Buddhist Upanishads, and later in the Bhagavadgītā.
Buddhist
Publication Society Kandy • Sri LankaThe Wheel Publication No. 11First
published: 1959Reprinted: 1971, 1986A slightly differing German version
of th…
Explanation:
Off all paths, the eight-fold path is the greatest. Of the truths, the
greatest are the four noble truths. Detachment is the greatest of all
states. And, of all those who are two-footed ones, one who possesses
eyes. The Buddha is the greatest.
Verse 274. The Only Path To Purity
This is the path, no other’s there
for purity of insight,
enter then upon this path
bemusing Mara utterly.
Explanation:
This is the path. There is no other for the achievement of clarity of
insight. You must follow this path to the total bewilderment of mara.
Verse 275. The Path To End Suffering
Entered then upon this path
you’ll make an end of dukkha.
Freed in knowledge from suffering’s stings
the Path’s proclaimed by me.
Explanation:
If you follow this path, you will reach the termination of suffering.
This path has been revealed by me, after the extraction of arrows.
Verse 276. Buddhas Only Shows The Way
Buddhas just proclaim the Path
but you’re the ones to strive.
Contemplatives who tread the Path
are freed from Mara’s bonds.
Explanation:
The effort must be made by yourself. The Buddhas (the Teachers) only
show the way and direct you.Those contemplative meditators, who follow
the path, fully and totally escape the snares of death.
Verse 277. Conditioned Things Are Transient
When with wisdom one discerns
transience of conditioned things
one wearily from dukkha turns
treading the path to purity.
Explanation:
All component things, all things that have been put together, all
created things are transient, impermanent, non-constant. When this
realized through insight, one achieves detachment form suffering. This
is the path to total freedom from blemishes.
Verse 278. All Component Things Are Sorrow
When with wisdom one discerns
the dukkha of conditioned things
one wearily from dukkha turns
treading the path to purity.
Explanation:
All component things - all things that have been put together - all
created things are sorrow-fraught. When this is realized through
insight, one achieves detachment from suffering. This is the path to
total freedom from suffering.
Verse 279. Everything Is Soul-less
When with wisdom one discerns
all knowables are not a self
one wearily from dukkha turns
treading the path to purity.
Explanation:
All states of being are without a self. When this is realized through
insight, one achieves detachment from suffering. This is the path of
total freedom from suffering.
Verse 280. The Lazy Miss The Path
Though time to strive, not striving,
while young and strong yet indeed,
weak-minded and irresolute:
one finds not wisdom’s way.
Explanation:
If an individual does not make an effort even at a time when exertion
is due, if a person is lethargic even when he is young and strong; if a
person suppresses the wholesome thoughts that arise in his mind, if he
is lazy, he will not find the path to wisdom.
Verse 281. Purify Your Thoughts, Words And Deeds
In speech ever watchful with mind well-restrained
never with body do unwholesomeness.
So should one purify these three kamma-paths
winning to the Way made known by the Seers.
Explanation:
If one is well-guarded in speech, well-restrained in mind, and if one
refrains from physical misdeeds, that person will certainly attain the
noble eight-fold path realized by the sages.
Verse 282. Way To Increase Wisdom
From endeavour wisdom springs,
lacking effort wisdom wanes:
having known this two-fold path
either to progress or decline
so should one exhort oneself
that wisdom may increase.
Explanation:
From reflection and concentrated meditation refined wisdom arises.
Through the non-practice of concentrated wisdom erodes. Once these two
paths - one leading to progress and the other to decline - are
recognized, one must conduct one’s self to increased wisdom.
Verse 283. Shun Passion
The wood cut down but not a tree
since it’s from wood that fear is born.
Having cut wood and woodedness
O bhikkhus be without a wood.
Explanation:
Monks, cut down the forest of defilements. But, do not cut down the
trees. Fear comes from the forests of defilements. Clear both the forest
and the undergrowth. Having done this achieve the state of Nibbana.
Verse 284. Attachment To Women
As long indeed as woodedness
of man to women is not cut
so long in bondage is one’s mind
as milch-calf to the mother cow.
Explanation:
As long as a man’s mind is attached to women, even minutely, like a
little undergrowth that has not been cut down, so long will his mind be
attached like a suckling calf to its mother cow.
Verse 285. Path To Peace
Cut off affection for oneself
as a hand a lily in the Fall.
Cultivate this peaceful path,
Nibbana by the Buddha taught.
Explanation:
Just like a person plucking out a lily with one’s own hand, pluck out
your self-attachment. Cultivate the path to Nibbana, as advocated by the
Buddha.
Verse 286. The Fear Of Death
Here shall I spend the Rains,
here the Winter, here the Summer.
Thus speculates the fool,
the danger he knows not.
Explanation:
In the four months during retreat, winter or summer in a chosen place,
the ignorant plans unaware of the threat of death.
Verse 287. Death Takes Away The Attached
For one who has a clinging mind
and finds delight in babes and herds
Death does seize and carry away
as great flood a sleeping village.
Explanation:
Men are proud that they process children, cattle and other forms of
wealth. They tend to be proud that way because their minds are overcome
with blemishes. Floods sweep away a sleeping village, taking along all
its people and their possessions. In the same way, death comes unaware
and sweeps along the people however proud they are of their possessions.
Verse 288. No Protection When Needed
No sons are there for shelter
nor father nor related folk,
one by the Death-king seized upon
in kin no shelter finds.
Explanation:
When and individual is gripped by death, sons cannot protect one. Not
even one’s father can shield a person from the grip of death. Nor can
one’s relations come to the rescue.
Verse 289. The Path To The Deathless
Having understood this fact
the wise by virtue well-restrained
swiftly then should clear the path
leading to Nibbana.
Explanation:
Being aware that no one can rescue you from death, the wise person, who
is restrained and disciplined, should clear the path to Nibbana,
without any loss of time.
17th Masters National Masters Championships 2021 26th to 28th November Mangaluru ( KARNATAKA).
WELCOME CIRCULAR
It
is our pleasure to welcome you all to Mangaluru, Karnataka for the 17th
Masters National Championships 2021 to be held at from 26th to 28th
November 2021.
The above championships will be conducted at St Aloysius College, Kodiabail, PB 720, Mangaluru.
17th Masters National Masters Championships 2021 26th to 28th November Mangaluru ( KARNATAKA).
WELCOME CIRCULAR
It
is our pleasure to welcome you all to Mangaluru, Karnataka for the 17th
Masters National Championships 2021 to be held at from 26th to 28th
November 2021.
The above championships will be conducted at St Aloysius College, Kodiabail, PB 720, Mangaluru.
It’s
a great honour for us to host the Championship again and we will do our
best. We request co-operation from all office bearers of Swimming
Federation of India and all affiliated units for the successful conduct
of the championship.
Every
Person who wants to enter the Pool premises should have a Negative test
report of RTPCR from a valid Lab not later than 72 hours.
Participant ID card to be collected at the venue after submitting the RTPCR test report.
SFI UID CARD is compulsory for the swimmers to participate in the above championships.
1.0 RECEPTION Reception will be made available at the Pool venues for all the enquiries.
2.0
TRANSPORTATION Due to Covid -19 pandemic we are not providing
transportation during the above championships. Kindly make a note of the
same.
3.0
ACCOMMODATION Organising Committee has made OYO rooms as their
accommodation Partner. Participants can use their services for finding
accommodation of one’s choice from them. OYO Contact: Akram 9666181312,
Ahmed 9739973995
4.0
FOOD ARRANGEMENTS Food will be made available to all competitors and
team officials at subsidized rates will be charged per head for all
days, a total package of Breakfast, Lunch and dinner on all days of the
competitions.
Food
and Breakfast will be supplied only against coupons which shall be
bought by the participants on the day of arrival.
The
coupons will be available at the venue of Championships. Team
managers may contact our food committee members who will be available at
the venues.
5.0
MEDICAL SERVICE A first aid station will be established at venue,
staffed by the doctors to provide emergency medical assistance during
the competitions.
If
more sophisticated medical treatment is required or in case of
emergency, our volunteers will help the team managers in directing them
to the specified medical institutions under the instruction of medical
officers. In case of emergency, ambulance will be called at the
discretion of the physician.
6.0
WEATHER Weather in Mangaluru in the month of November will be warm and
cool at nights. 7.0 Inauguration and Closing Function: Opening Ceremony
will be held on 25th of November 5pm Closing Ceremony will be held on
28th of November 3pm 8.0 GUIDELINES TO MANAGERS The following
guidelines are to be observed by all team managers and competitors
during the championships. A) Entries: All forms should have the seal and
signature of the respective state unit Secretary / President. Any
corrections, errors and withdrawals should be reported to SFI Management
Committee during the team managers meeting. Entry form with DD should
be couriered to the organising secretary.
On Line Entry System. SFI is providing the opportunity for all masters to submit their entries “On-line”.
Here is the procedure for the above:
i. Organizing Committee has tied up with SwimIndia for providing Online entry form for the 17th National Masters.
iii. SFI UID card number is compulsory for validation of the form.
iv. Signed and Sealed form from the respective state unit should be uploaded for submission of the entry form.
v. All fields have to be filled for the form to be accepted.
vi.
Original sealed and signed form has to be submitted at the venue by the
swimmer to collect the Competition ID card form organizing committee.
vii. Payment also can be made online, only after which your form will be accepted by the organizing committee.
Meeting of Team Managers Team Managers meeting for all disciplines will be held at the venue on 25th of November 430pm.
C)
Warm Ups: Warm ups will be allowed at the main competition pool and
also at the adjoining small swimming pool before the commencement of the
swimming sessions (Heat/Finals).
D) Time Trials: All Events will be held on time Trials basis.
E)
Victory Ceremonies: Victory Ceremonies will be held. All winners
should come and report to victory ceremony area immediately when called.
Order of Events: Event will begin at 9am everyday and will run till
the completion of all events without break on that day.
. Create Free online episodes on Buddha’s teachings in His own words for the
welfare, happiness, peace by ending suffering of all aboriginal awakened
societies and for them to attain eternal bliss as their Final Goal.
Chandrasekharan
Jagatheesan won one Gold medal in 100m Butterfly one silver medal in
400m Free style and one Bronze medal in 100m breast stroke
Swimming
Federation of India 17th National Masters Championship 2021
Organised by
Karnataka Swimming Association (R)
26th to 28th November, 2021. Venue: St. Aloysius
College Swimming Pool, Mangaluru, Karnataka Champions Govind, Gopalrao,
Sarkar, Chandrasekharan Jagatheesan with M Satish Kumar, Organising
Secretary 17th National Masters Championship
17th Masters National Masters Championships 2021 26th to 28th November Mangaluru ( KARNATAKA).
November 2021.
The above championships were conducted at St Aloysius College, Kodiabail, PB 720, Mangaluru.
“Swimming
often devolves into autopilot behavior in which you focus only on
getting in the distance you’ve planned, or ‘following the black line.’
This is a lost opportunity. Swimming can also be an immensely rewarding
opportunity to practice mindfulness. By swimming mindfully, we can
transform routine lap sessions into an immersive form of moving
meditation.” — Terry Laughlin, founder of Total Immersion Swimming.
Begin each swim with an intention to be fully present in the water, rather than to just get laps in.
As
you begin swimming, focus on each stroke. Notice the feeling of the
wetness on your skin. Feel yourself — buoyant — moving through water.
Focus
on your breath. As you take breaths, shift your focus from a stroke
rhythm to a breathing rhythm, noticing the unbroken alternation of
in-breaths and out-breaths. How does your body accommodate to this
rhythm?
Align
head and spine. Visualize being towed forward by a line attached to the
top of your head, so your head and spine are both lengthening and
always moving in the direction you want to travel.
As
you continue with your strokes, focus on the feeling of your arms
entering and leaving the water. Feel the cool, dry air on your arms
briefly; then the wet thickness of the water for a longer period of
submersion.
Listen to the sounds of swimming. Hear the splashes, the bubbles and your own breath. How quietly can you swim?
Continue your strokes, noticing how far your arms are reaching in front of you, striving to feel “taller” with each stroke.
As you complete your swim, be grateful for your ability to merge mind and body, moving like water.
Comments
My doctor
advised me to try swimming to avoid a slip disc operation. I tried and
it helped me. I’m now practising mindful swimming. The swimming pool is my hospital and a meditation centre.-JC
After
serving in Iraq for 3 years, swimming was the only way I could relax
when I came back. The requirement to breathe brought oxygen back into my
brain, which was still in a constant state of hypervigilance. The
coolness of the water replenished my parched body. The blue color of the
water dazzled my eyes after seeing nothing but brown. And the rhythmic
motion and quiet splashing gently brought peace and calm into my body.
Pure healing.-SEB
Arizona
July 23, 2017
If
you want to swim well, you are always thinking about breath, stroke,
alignment, etc. Ask anyone, coach or swimmer, in a master’s swim
program. Or anyone in any formal swim program for that matter. BTW, the
black line, interval, pace, completing the set, minding the time clock,
all require mindfulness.
Arguably,
anything you want to do well required mindfulness. For example, if you
play a musical instrument, you have to be mindful of (pay attention to)
intonation, timing, dynamics, etc.
-em
ny
May 30, 2017
In
Murcia Spain we swim.for meditation and against the clock .teacher is a
backstroke medalist yoga expert.we sing outloud while doing 3K or
silently…Rockefeller once said. ” he who dies having done the most
laps wins. “.-murcia.es
murcia
May 26, 2017
Laughlin’s Total Immersion swimming is one of the best things I have learned in years. Loving that water!-Mark Muhich
17th Masters National Masters Championships 2021 26th to 28th November Mangaluru ( KARNATAKA).
WELCOME CIRCULAR
It
is our pleasure to welcome you all to Mangaluru, Karnataka for the 17th
Masters National Championships 2021 to be held at from 26th to 28th
November 2021.
The above championships will be conducted at St Aloysius College, Kodiabail, PB 720, Mangaluru.
17th Masters National Masters Championships 2021 26th to 28th November Mangaluru ( KARNATAKA).
WELCOME CIRCULAR
It is our pleasure to welcome you all to Mangaluru, Karnataka for the 17th Masters National Championships 2021 to be held at from 26th to 28th November 2021.
The above championships will be conducted at St Aloysius College, Kodiabail, PB 720, Mangaluru.
It’s a great honour for us to host the Championship again and we will do our best. We request co-operation from all office bearers of Swimming Federation of India and all affiliated units for the successful conduct of the championship.
Every Person who wants to enter the Pool premises should have a Negative test report of RTPCR from a valid Lab not later than 72 hours.
Participant ID card to be collected at the venue after submitting the RTPCR test report.
SFI UID CARD is compulsory for the swimmers to participate in the above championships.
1.0 RECEPTION Reception will be made available at the Pool venues for all the enquiries.
2.0 TRANSPORTATION Due to Covid -19 pandemic we are not providing transportation during the above championships. Kindly make a note of the same.
3.0 ACCOMMODATION Organising Committee has made OYO rooms as their accommodation Partner. Participants can use their services for finding accommodation of one’s choice from them. OYO Contact: Akram 9666181312, Ahmed 9739973995
4.0 FOOD ARRANGEMENTS Food will be made available to all competitors and team officials at subsidized rates will be charged per head for all days, a total package of Breakfast, Lunch and dinner on all days of the competitions.
Food and Breakfast will be supplied only against coupons which shall be bought by the participants on the day of arrival.
The coupons will be available at the venue of Championships. Team managers may contact our food committee members who will be available at the venues.
5.0 MEDICAL SERVICE A first aid station will be established at venue, staffed by the doctors to provide emergency medical assistance during the competitions.
If more sophisticated medical treatment is required or in case of emergency, our volunteers will help the team managers in directing them to the specified medical institutions under the instruction of medical officers. In case of emergency, ambulance will be called at the discretion of the physician.
6.0 WEATHER Weather in Mangaluru in the month of November will be warm and cool at nights. 7.0 Inauguration and Closing Function: Opening Ceremony will be held on 25th of November 5pm Closing Ceremony will be held on 28th of November 3pm 8.0 GUIDELINES TO MANAGERS The following guidelines are to be observed by all team managers and competitors during the championships. A) Entries: All forms should have the seal and signature of the respective state unit Secretary / President. Any corrections, errors and withdrawals should be reported to SFI Management Committee during the team managers meeting. Entry form with DD should be couriered to the organising secretary.
On Line Entry System. SFI is providing the opportunity for all masters to submit their entries “On-line”.
Here is the procedure for the above:
i. Organizing Committee has tied up with SwimIndia for providing Online entry form for the 17th National Masters.
iii. SFI UID card number is compulsory for validation of the form.
iv. Signed and Sealed form from the respective state unit should be uploaded for submission of the entry form.
v. All fields have to be filled for the form to be accepted.
vi. Original sealed and signed form has to be submitted at the venue by the swimmer to collect the Competition ID card form organizing committee.
vii. Payment also can be made online, only after which your form will be accepted by the organizing committee.
Meeting of Team Managers Team Managers meeting for all disciplines will be held at the venue on 25th of November 430pm.
C) Warm Ups: Warm ups will be allowed at the main competition pool and also at the adjoining small swimming pool before the commencement of the swimming sessions (Heat/Finals).
D) Time Trials: All Events will be held on time Trials basis.
E) Victory Ceremonies: Victory Ceremonies will be held. All winners should come and report to victory ceremony area immediately when called. Order of Events: Event will begin at 9am everyday and will run till the completion of all events without break on that day.
That Buddha traceless of infinite range
whose victory none may e’er undo,
whose vanquished follow to no world,
then by which track will you trace him?
Explanation: The Buddha’s victory has not been won incorrectly.
No one can turn Buddha’s victory into defeat. Nothing that he
has conquered can return, or pursue him, because his conquest is so
complete: His ken infinite, In what way can you tempt or ensnare him.
Verse 180. The Buddha Cannot Be Brought Under Sway
That Buddha traceless of infinite range
in whom’s no entangling craving
and no ensnaring not anywhere lead,
then by which track will you trace him?
Explanation: The Buddha, in whom there is no thirst (tanha)
for grasping to the net that lures, whose ken is infinite, in what
way can you lure him away?
Verse 181. Gods And Men Adore The Buddha
E’er intent on concentration,
joyful in peace of letting go,
mindful, wise, the perfect Buddhas,
to even devas they are dear.
Explanation: Those noble and wise ones are intent on meditation.
They are bent on conquering defilements - that is achieving Nibbana.
They are mindful; and such enlightened ones are beloved by everyone.
Verse 182. Four Rare Opportunities
Human birth is hard to gain,
hard for mortals is their life,
to come to Dhamma True is hard,
rare the Buddha’s arising.
Explanation: It is rare that one is born a human being, in
this cycle of rebirth. It is difficult and rare to get the opportunity
to hear the good teaching, It is, indeed, rare for the birth of a
Buddha to occur.
Verse 183. The Instructions Of The Buddha
Every evil never doing
and in wholesomeness increasing
and one’s heart well-purifying:
this is the Buddha’s Teaching.
Explanation: Abandoning all evil and purifying one’s
own mind by oneself - this is the Teaching of the Buddha.
Verse 184. Patience Is A Great Ascetic Virtue
Patience’s the austerity supreme,
Nibbana’s supreme the Buddhas say.
One who irks or others harms
is not ordained or monk become.
Explanation: Enduring patience is the highest asceticism.
The Buddhas say that imperturbability (Nibbana) is the most supreme.
One is not a renunciate if he hurts another. Only one who does not
harm others is a true saint (samana).
Verse 185. Noble Guidelines
Not reviling, neither harming,
restrained to limit ‘freedom’s’ way,
knowing reason in one’s food,
dwelling far in solitude,
and striving in the mind sublime:
this is the Buddha’s Teaching.
Explanation: To refrain from finding fault with others; to
refrain from hurting others, to be trained in the highest forms of
discipline and conduct; to be moderate in eating food; to take delight
in solitude; and to engage in higher thought (which is meditation).
This is the Buddha’s Teaching.
Verse 186. Sensual Pleasures Never Satiated
Not by rain of golden coins
is found desires’ satiety,
desires are dukkha, of little joy,
thus a wise one understands.
Explanation: Insatiable are sensual desires. Sensual desires
will not be satisfied even with a shower of gold. The wise knows that
sensual pleasure bring but little satisfaction and much pain.
Verse 187. Shun Worldly Pleasures
Even with pleasures heavenly
that one finds no delight,
the perfect Buddha’s pupil
delights in craving’s end.
Explanation: The discipline of the Buddha does not even go
after heavenly pleasures. The discipline of the Buddha has his mind
fixed only on the process of ending cravings.
Verse 188. Fear Stricken Masses
Many a refuge do they seek
on hills, in woods, to sacred trees,
to monasteries and shrines they go.
Folk by fear tormented.
Explanation: Human beings who tremble in fear seek refuge
in mountains, forests, parks, trees, and shrines.
Verse 189. Those Refuges Do Not Help
Such refuge isn’t secure,
such refuge isn’t supreme.
From all dukkha one’s not free
unto that refuge gone.
Explanation: These are not secure refuges. The are not the
supreme refuge. One who takes refuge in them is not released from
all sufferings.
Verse 190. Seeing Four Noble Truths
But going for refuge to Buddha,
to Dhamma and the Sangha too,
one sees with perfect wisdom
the tetrad of the Noble Truths:
Explanation: If a wise person were to take
refuge in the Buddha, Dhamma and the Sangha, he will observe the four
Noble Truths with high wisdom.
Verse 191. The Noble Path
Dukkha, its causal arising,
the overcoming of dukkha,
and the Eight-fold Path that’s Noble
leading to dukkha’s allaying.
Explanation: The four extraordinary realities are suffering;
the arising of suffering; the ending of suffering; the eight-fold
path leading to the ending of suffering.
Verse 192 The Refuge That Ends All Suffering
Such refuge is secure,
such refuge is supreme.
From all dukkha one is free
unto that refuge gone.
Explanation: This refuge in the Triple Refuge is, of course,
totally secure. This is the supreme refuge. Once you take this refuge
you gain release from all your sufferings.
Verse 193. Rare Indeed Is Buddha’s Arising
Hard to find the pure and noble
who isn’t born just anywhere,
wherever one so wise is born
that family thrives happily.
Explanation: The Buddha is rare indeed. Such a rare person
is not born everywhere. If such a noble and wise person were born
in a clan, that clan will reap happiness.
Verse 194. Four Factors of Happiness
Blessed is the birth of Buddhas,
blest True Dhamma’s Teaching,
blest the Sangha’s harmony
and blessed is their striving.
Explanation: The arising of the Buddha is joyful. The proclamation
of the Dhamma is joyful. The concord of the Sangha is joyful. Joyful
indeed is spiritual practice in harmony.
Verse 195. Worship Those Who Deserve Adoration
Who venerates the venerable
Buddhas or their disciples,
have overcome the manifold,
grief and lamentation left.
Explanation: Those who have gone beyond apperception ( the
normal way of perceiving the world), who have crossed over grief and
lamentation. They deserve to be worshipped; namely, the Buddhas and
their disciples.
Verse 196. Worship Brings Limitless Merit
They who are ‘Thus’, venerable,
cool and free from every fear -
no one is able to calculate
their merit as ‘just-so-much.
Explanation: One who worships those who have attained imperturbability
and do not tremble or fear, earns much merit. The merit earned by
such a person cannot be measured by anyone.
http://www.buddhanet.net/dhammapada/d_happy.htm
Verse 198. Without Sickness Among The Sick
We who are healthy live
happily midst the unhealthy,
among unhealthy humans
from ill-health dwell we free.
Explanation: Among those sick, afflicted by defilements, we,
who are not so afflicted, live happily. Among the sick, we live, unafflicted,
in extreme happiness.
Verse 199. Not Anxious Among The Anxious
We the unfrenzied live
happily midst the frenzied,
among the frenzied humans
from frenzy dwell we free.
Explanation: Among the anxious men and women, who ceaselessly
exert themselves in pursuit of worldly things. We, who do not make
such a feverish effort to pursue the worldly, live happily. Among
those who seek the worldly, among men who seek pleasure, we live without
seeking pleasure.
Verse 200. Happily They Live - Undefiled
We for whom there’s nought
live indeed so happily,
joy-stained we’ll be
like resplendent gods.
Explanation: Happily we live, who have no property to worry
about. Feeding on joy we live like deities of the Heaven of radiance.
Verse 201. Happy About Both Victory And Defeat
Victory gives rise to hate,
those defeated lie in pain,
happily rest the Peaceful
surrendering victory-defeat.
Explanation: Victory brings hatred into being. The defeated
person lives in misery. But the person, whose mind is calm and tranquil,
lives happily as he has risen above both victory and defeat.
Verse 202. Happiness Tranquilizes
There’s no fire like lust,
no evil like aversion,
no dukkha like the aggregates,
no higher bliss than Peace.
Explanation: There is no fire like passion. There is no crime
like anger. There is no pain like the personalized aggregate of phenomena.
There is no higher happiness than the supreme peace.
Verse 203. Worst Disease And Greatest Happiness
Hunger is the greatest ill,
the greatest dukkha - conditionedness,
knowing this reality at it is:
Nibbana bliss supreme.
Explanation: The most severe disease is hunger. The worst
of pain is in component things. If this is realistically appreciated,
Nibbana is the highest bliss.
Verse 204. Four Supreme Acquisitions
Health’s the greatest gain,
contentment, best of wealth,
trusting’s best of kin,
Nibbana bliss supreme.
Explanation: Of acquisitions, good health is the foremost.
Of wealth, the greatest is peace of mind. Of kinsmen, the trustworthy
are the best. The highest bliss is Nibbana.
Verse 205. The Free Are The Purest
Having drunk of solitude
and tasted Peace Sublime,
free from sorrow, evil-free,
one drinks of Dhamma’s joy.
Explanation: He has savoured the taste of solitude. He has
also experienced the flavour of tranquillity arising from the absence
of blemishes. Enjoying the sweetness of the realistic awareness he
is unaffected by blemishes and is bereft of evil.
Verse 206. Pleasant Meetings
So fair’s the sight of Noble Ones,
ever good their company,
by relating not to fools
ever happy one may be.
Explanation: Seeing nobles ones is good. Living with them
is always conducive to happiness. Associating with the ignorant is
like keeping company with enemies.
Verse 207. Happy Company
Who moves among fool’s company
must truly grieve for long,
for ill the company of fools
as ever that of foes,
but weal’s a wise one’s company
as meeting of one’s folk.
Explanation: A person who keeps company with the ignorant
will grieve over a long period of time. Association with the ignorant
is like keeping company with enemies - it always leads to grief. Keeping
company with the wise is like a reunion with one’s kinfolk -
it always leads to happiness.
Verse 208. The Good And The Wise
Thus go with the steadfast, wise, well-versed,
firm of virtue, practice-pure,
Ennobled ‘Such’, who’s sound, sincere,
as moon in wake of the Milky Way.
Explanation: The moon keeps to the path of the stars. In exactly
the same way, one must seek out the company of such noble persons
who are non-fluctuating, endowed with deep wisdom, greatly learned,
capable of sustained effort, dutiful, noble, and are exalted human
beings.
Verse 197. Happiness
We the unhating live
happily midst the haters,
among the hating humans
from hatred dwell we free.
Explanation: Among those who hate, we live without hating,
When they hate we live without hating, We live happily among those
who hate.
http://www.buddhanet.net/dhammapada/d_affect.htm
Verse 209. Admiration of Self-Seekers
One makes an effort where none’s due
with nothing done where effort’s due,
one grasps the dear, gives up the Quest
envying those who exert themselves.
Explanation: Being devoted to what is wrong, not being devoted
to what is right, abandoning one’s welfare, one goes after pleasures
of the senses. Having done so, one envies those who develop themselves.
Verse 210. Not Seeing The Liked And Seeing The Unliked Are Both Painful
Don’t consort with dear ones
at any time, nor those not dear,
‘is dukkha not to see the dear,
‘tis dukkha seeing those not dear.
Explanation: Never associate with those whom you like, as
well as with those whom you dislike. It is painful to part company
from those whom you like. It is equally painful to be with those you
dislike.
Verse 211. Not Bound By Ties Of Defilements
Others then do not make dear
for hard’s the parting from them.
For whom there is no dear, undear
in them no bonds are found.
Explanation: Therefore, one must not have endearments; because
separation is painful. For those who are free of bonds there are no
endearments or non-endearments.
Verse 212. The Outcome Of Endearment
From endearment grief is born,
from endearment fear,
one who is endearment-free
has no grief - how fear.
Explanation: From endearment arises sorrow. From endearment
fear arises. For one free of endearment, there is no sorrow. Therefore,
how can there be fear for such a person?
Verse 213. Sorrow And Fear Arise Due To Loved Ones
From affection grief is born,
from affection fear,
one who is affection-free
has no grief - how fear?
Explanation: From affection sorrow arises. From affection
fear arises. To one free of affection there is no sorrow. Therefore,
how can there be fear for such a person?
Verse 214. The Outcome Of Passion
From lustfulness arises grief,
from lustfulness springs fear,
one wholly free of lustfulness
has no grief - how fear?
Explanation: From passion arises sorrow. From passion fear
arises. To one free of passion there is no sorrow, In such a person
how can there be fear?
Verse 215. The Outcome Of Lust
From attachment grief is born,
from attachment fear,
one who is attachment-free
has no grief - how fear?
Explanation: From desire arises sorrow. From desire fear arises.
To one free of desire there is no sorrow. For such a person how can
there be fear?
Verse 216. Sorrow And Fear Arise Due To Miserliness
Out of craving grief is born,
out of craving fear,
one fully freed of craving
has no grief - how fear?
Explanation: From craving arises sorrow. From craving fear
arises. To one free of craving there is no sorrow. For such a person
how can there be fear?
Verse 217. Beloved Of The Masses
Perfect in virtue and insight,
firm in Dhamma, knower of Truth,
dear to the people’s such a one
who does what should be done.
Explanation: He is endowed with discipline and insight. He
is firmly established on the laws of righteousness. He speaks the
truth. He looks after his worldly and spiritual responsibilities.
The masses adore that kind of person.
Verse 218. The Person With Higher Urges
One with a wish for the Undeclared,
with mind so well-pervaded,
a mind not bound in pleasures of sense,
an ‘upstream-goer’s’ called.
Explanation: In that person a deep yearning for the undefined
- for Nibbana - has arisen. He has already touched it mentally. He
is called a swimmer against the current - an upstream-bound person.
He has already started the process towards Nibbana.
Verse 219. The Fruits Of Good Action
One who’s long away from home
returns in safety from afar,
then friends, well-wishers, kinsmen too
are overjoyed at his return.
Explanation: When a person, who has lived away from home for
a long while, returns home safely, his friends, relations and well-wishers
welcome him back.
Verse 220. Good Actions Lead To Good Results
In the same way, with merit done
when from this world to another gone
those merits then receive one there
as relatives a dear one come.
Explanation: In the same way, when those who have done meritorious
deeds in this world go to the next world, their meritorious actions
welcome them, like relatives welcoming back relatives returning from
a long journey.
http://www.buddhanet.net/dhammapada/d_anger.htm
Verse 222. The Efficient Charioteer
Who checks arising anger
as with chariot away,
that one I call a charioteer,
others merely grip the reins.
Explanation: That person who is capable of curbing sudden
anger is like the expert charioteer who restrains a chariot rushing
out of control. That person I describe as a true charioteer. The other
charioteer is a mere holder of the reins.
Verse 223. Four Forms Of Victories
Anger conquer by amity,
evil conquer with good,
by giving conquer miserly,
with truth the speaker of falsity.
Explanation: Let anger be conquered by love. Let bad be conquered
by good. Let miserliness be overcome be generosity. Let the liar by
conquered by the truth.
Verse 224. Three Factors Leading To Heaven
Speak truth and be not angry,
from little give to one who asks,
by these conditions three to go
unto the presence of the gods.
Explanation: Speak the truth. Do not get angry. When asked,
give even a little. These three factors will ensure that you will
reach the deities.
Verse 225. Those Harmless One Reach The Deathless
Those sages inoffensive
in body e’er restrained
go unto the Deathless State
where gone they grieve no more.
Explanation: Those harmless sages, perpetually restrained
in body, reach the place of deathlessness, where they do not grieve.
Verse 226. Yearning For Nibbana
For the ever-vigilant
who train by day and night
upon Nibbana e’er intent
pollutions fade away.
Explanation: Of those who are perpetually wakeful - alert,
mindful and vigilant - who are given to discipline themselves and
studying day and night, intent upon the attainment of Nibbana, the
taints and cankers get extinguished.
Verse 227. There Is No One Who Is Not Blamed
An ancient saying, Atula,
not only said today -
‘They are blamed who silent sit,
who often speak they too are blamed,
and blamed are they of measured speech’ -
there’s none in the world unblamed.
Explanation: O’ Atula, This has been said in the olden
days too - it is not just for today. They blame the person who remains
silent. They find fault with the person who talks too much. Even with
the individual who speaks in moderation, they find fault. In this
world there is no one who is not blamed.
Verse 228. No One Is Exclusively Blamed Or Praised
There never was, there’ll never be
nor now is ever found
a person blamed perpetually
or one who’s wholly praised.
Explanation: There was never a person who was wholly, totally
and exclusively blamed. Nor was there any time a person who was wholly,
totally and exclusively praised. And, there will never will be such
a person. Even today one cannot find such a person.
Verse 229. Person Who Is Always Praise-Worthy
But those who are intelligent
praise one of flawless conduct, sage,
in wisdom and virtue well-composed,
having observed him day by day.
Explanation: But those whom the wise praise, after a daily
scrutiny, are persons whose conduct is blameless, who are intelligent,
well endowed with insight and discipline.
Verse 230. Person Who Is Like Solid Gold
Who’s to blame that one so fine
as gem from Jambu stream?
Even the devas that one praise,
by Brahma too is praised.
Explanation: A person of distinction is beyond blame or praise
and fault finding - like a coin of pure gold - no one can find fault
with such a person. Deities praise him.
Verse 231. The Person Of Bodily Discipline
Rough action one should guard against,
be with body well-restrained,
bad bodily conduct having shed
train oneself in good.
Explanation: Guard against the physical expression of emotions.
Be restraint in physical behaviour. Give up physical misconduct. Practice
wholesome physical behaviour.
Verse 232. Virtuous Verbal Behaviour
Rough speaking one should guard against,
be in speaking well-restrained,
bad verbal conduct having shed
train oneself in good.
Explanation: Guard against the verbal expression of emotions.
Be restrained in your speech behaviour. Give up speech misconduct.
Practice wholesome speech behaviour.
Verse 233. Discipline Your Mind
Rough thinking one should guard against,
be in thinking well-restrained,
bad mental conduct having shed
train oneself in good.
Explanation: Guard against the mental expression of emotions.
Be restrained in the behaviour of your mind. Give up mental misconduct.
Practice wholesome mental behaviour.
Verse 234. Safeguard The Three Doors
Restrained in body are the wise,
in speech as well they are restrained,
likewise are they restrained in mind,
they’re perfectly restrained.
Explanation: The wise are restrained in body. They are restrained
in speech as well. They are also well disciplined in mind. They, who
have safe-guarded the three doors - body, speech and mind - are supremely
restrained.
Verse 221. He Who Is Not Assaulted By Sorrow
Anger and pride should one forsake,
all fetters cast aside,
dukkha’s none where no desire,
no binding to body or mind.
Explanation: Abandon anger. Give up pride fully. Get rid of
all clingings. To that person, who is not attracted to name and form,
and is free of appendages, no suffering befalls.
http://www.buddhanet.net/dhammapada/d_impure.htm
Verse 236. Get Immediate Help
Make an island of yourself,
quickly strive and wise become,
freed from stain and passionless
to go to the pure Abodes.
Explanation: As things are, be a lamp, an island, a refuge
unto yourself. Strive earnestly and diligently and become a wise person.
Bereft of blemishes, devoid of defilements reach the heavenly realm
of the noble ones.
Verse 237. In The Presence Of King Of Death
Even now the end draws near,
to the presence of death you’ve fared.
Along the path’s no place for rest
and waybread you have none.
Explanation: Now, your allotted life span is spent. You have
reached the presence of the king of death (Yama). You do not have
a resting place in between. You do not seem to have provisions for
the road either.
Verse 238. Avoid The Cycle Of Existence
Make an island of yourself,
quickly strive and wise become,
freed from stain and passionless
you’ll not return, take flesh, decay.
Explanation: Therefore, become a lamp, an island, a refuge
to your own self. Strive earnestly and become a wise person. Bereft
of blemishes, devoid of defilements, you will not enter the cycle
of birth and decay any more.
Verse 239. Purify Yourself Gradually
Little by little, time after time,
successively then let the sage
blow away all blemishes
just as a smith with silver.
Explanation: Wise persons, moment by moment, little by little,
remove the blemishes off their own selves, just like the smiths removing
impurities off silver.
Verse 240. One’s Evil Ruins One’s Own Self
As rust arisen out of iron
itself that iron eats away,
so kammas done beyond what’s wise
lead to a state of woe.
Explanation: The rust springing from iron, consumes the iron
itself. In the same way, bad actions springing out of an individual,
destroys the individual himself.
Verse 241. Causes Of Stain
For oral tradition, non-recitation,
in household life, non-exertion,
the fair of form when slovenly,
a sentry’s sloth: all blemishes.
Explanation: For formulas that have to be memorized, non repetition
is the rust. For houses the neglect of the inmates is the rust. For
complexion non-caring is the rust. For a guard heedlessness is the
rust.
Verse 242. Ignorance Is The Greatest Taint
In mankind, conduct culpable,
with givers, avariciousness,
all blemishes these evil things
in this world or the next.
Explanation: For mankind, misconduct is the blemish. For charitable
persons, miserliness is the stain. Evil actions are a blemish both
here and in the here-after.
Verse 243. Ignorance The Worst Taint
More basic than these blemishes
is ignorance, the worst of all.
Abandoning this blemish then,
be free of blemish, monks!
Explanation: Monks, there is a worst blemish than all these
stains. The worst stain is ignorance. Getting rid of this stain become
stainless.
Verse 244. The Shameless Life Is Easy
Easy the life for a shameless one
who bold and forward as a crow,
is slanderer and braggart too:
this one’s completely stained.
Explanation: If an individual possesses no sense of shame,
life seems easy for him since he can live whatever way he wants with
no thought whatsoever for public opinion. He can do any destruction
he wishes to do with the skill of a crow. Just as that of the crow,
the shameless person’s life, too, is unclean. He is boastful
and goes ahead utterly careless of others.
Verse 245. For A Modest Person Life Is Hard
But hard the life of a modest one
who always seeks for purity,
who’s cheerful though no braggart,
clean-living and discerning.
Explanation: The life is hard for a person who is modest,
sensitive and inhibited, constantly pursuing what is pure, not attached,
who is not slick and impudent, who is leading a pure life and is full
of insight.
Verse 246. Wrong Deeds To Avoid
In the world who life destroys,
who words of falsity speaks,
who takes what is not freely given
or to another’s partner goes.
Explanation: One day a group of lay disciples who only kept
one precept each, fell into dispute, each of them saying, “It’s
a hard thing I have to do; it’s a hard precept I have to keep.
Going to the Buddha to settle the dispute, the Buddha listened to
what they had to say, and then, without naming a single precept as
of lesser importance, said, “All precepts are hard to keep”.
Verse 247. Precepts The Lay Person Should Follow
Or has distilled, fermented drinks:
Who with abandon follows these
extirpates the root of self
even here in this very world.
Explanation: A man who is given to taking intoxicating drinks,
uproots himself in this world itself.
Verse 248. These Precepts Prevent Suffering
Therefore friend remember this;
Hard to restrain are evil acts,
don’t let greed and wickedness
down drag you long in dukkha.
Explanation: Evil actions do not have restraint or discipline.
This way, you must appreciate that greed and the evil action of anger
should not be allowed to inflict suffering on you for a long while.
Verse 249. The Envious Are Not At Peace
People give as they have faith,
as they are bright with joyfulness.
Who’s troubled over gifts received,
the food and drink that others get,
neither in daytime nor by night
will come to a collected mind.
Explanation: The people give in terms of the faith they have
in the recipient. They give in terms of their pleasure. If one were
to be jealous when they receive, food and drink, he will never attain
tranquillity of mind day or night.
Verse 250. The Unenvious Are At Peace
But who has severed envy’s mind,
uprooted it, destroyed entire,
indeed in daytime and by night
will come to a collected mind.
Explanation: If someone were to utterly uproot and totally
eradicate this jealousy, and if it is absolutely destroyed, he will,
without any doubt, attain tranquillity day and night.
Verse 251. Craving Is The Worst Flood
There is no fire like lust,
nought seizes like aversion,
unequalled is delusion’s net,
no river’s like to craving.
Explanation: There is no fire life passion. There is no grip
like hatred. There is no net like ignorance. There is no torrent like
craving.
Verse 252. Easy To See Are The Faults Of Others
Other’s faults are easy to see
yet hard it is to see one’s own,
and so one winnows just like chaff
the faults of other people, while
hiding away those of one’s own
as crafty cheat the losing throw.
Explanation: The faults of others are clearly observed. But
one’s own faults are difficult to see. A person winnows the fault
of others into prominence, like chaff. He hides his own like the bird-hunter
who conceals himself with leaves and twigs.
Verse 253. Seeing Others’ Faults
Who’s always seeing other’s faults,
taking offence, censorious,
pollutions spread for such a one
who’s far from their exhaustion.
Explanation: There are those who are given to the habit of
observing the fault of others. They deride others constantly. Their
taints keep on thriving, and far away from the state of taintlessness.
Verse 254. Nothing Is Eternal Other Than Nibbana
In skies above there is no path,
no peaceful one’s without,
in manifoldness do folk delight,
Tathagatas are manifold-free.
Explanation: In the skies, there are no footsteps that can
be discerned. In the same way, outside the Buddha-Dhamma there are
no persons who have realized the four Paths and the four Fruits. The
ordinary masses are assailed by worldly hindrances. The Buddhas (Tathagatas)
are not affected by those hindrances.
Verse 255. The Buddha Has No Anxiety
In skies above there is no path,
no peaceful one’s without,
nothing conditioned ever lasts,
no Buddha’s ever shaken.
Explanation: In the skies, there is no footsteps that can
be discerned. In the same way, outside the Buddha-Dhamma there are
no persons who could be described as Samana-bhikkhus. No
component thing is eternal. The Buddha has no agitation or anxiety.
Verse 235. Man At The Door Of Death
Now a withered leaf are you
and now Death’s men draw near,
now you stand at the parting gates
but waybread you have none.
Explanation: Now you are like a withered, yellowed dried leaf.
The first breath of wind will make you fall. Forces of death have
come for you. You are now are death’s door. You do not have any
provision for the road.
http://www.buddhanet.net/dhammapada/d_estab.htm
Verse 257. Firmly Rooted In The Law
Who others guides impartially
with carefulness, with Dhamma,
that wise one Dhamma guards,
a ‘Dhamma-holder’s’ called.
Explanation: That wise person, who dispenses justice and judges
others, impartially, without bias, non-arbitrarily, is guarded by
and is in accordance with the Law of Righteousness. Such a person
is described as well established in the Dhamma.
Verse 258. Who Speaks A Lot Is Not Necessarily Wise
Just because articulate
one’s not thereby wise,
hateless, fearless and secure,
a ‘wise one’ thus is called.
Explanation: A person cannot be described as learned simply
because he speaks quite a lot. He who is liberated and secure, non-hating
and fearless is described as a learned person.
Verse 259. Those Who Know Speak Little
Just because articulate
one’s not skilled in Dhamma;
but one who’s heard even little
and Dhamma in the body sees,
that one is skilled indeed,
not heedless of the Dhamma.
Explanation: One does not become an upholder of the Law of
Righteousness merely because one talks quite a lot. Even if one, though
he has heard only a little, experiences the Dhamma by his body and
is diligent, he is the true upholder of the Dhamma.
Verse 260. Grey Hair Alone Does Not Make An Elder
A man is not an Elder
though his head be grey,
he’s just fully ripe in years,
‘aged-in-vain’ he’s called.
Explanation: One does not become an elder merely because one’s
hair has turned grey. One, who is only old in years, has grown ripe
uselessly.
Verse 261. The Person Full Of Effort Is The True Elder
In whom is truth and Dhamma too,
harmlessness, restraint, control,
he’s steadfast, rid of blemishes,
an ‘Elder’ he is called.
Explanation: All things that men do arise out of the mind.
The words and deeds of men spring from their minds. Sometimes, their
mind are blemished - evil. If they speak or act with an evil mind,
the inevitable result is suffering. Wherever they go, this suffering
will follow them. They cannot shake off this suffering. This is very
much like the wheel of the cart that follows the steps of a draught
bull yoked to the cart. The bull is perpetually bound to it.
Verse 262. Who Gives Up Jealousy Is Good-Natured
Not by eloquence alone
or by lovely countenance
is a person beautiful
if jealous, boastful, mean.
Explanation: Merely because of one’s verbal flourishes,
impressive style of speaking, or the charming presence, a person who
is greedy, envious and deceitful, does not become an acceptable individual.
Verse 263. Who Uproots Evil Is The Virtuous One
But ‘beautiful’ is called that one
in whom these are completely shed,
uprooted, utterly destroyed,
a wise one purged of hate.
Explanation: If an individual has uprooted and eradicated
all these evils and has got rid of blemishes, such a person is truly
an acceptable person.
Verse 264. Shaven Head Alone Does Not Make A Monk
By shave head no samana
if with deceit, no discipline.
Engrossed in greed and selfishness
how shall he be a samana?
Explanation: Can an individual who does not practice religion,
speaks untruth, and is filled with desire and greed, become an ascetic,
merely because he is shaven-headed?
Verse 265. Who Give Up Evil Is True Monk
All evils altogether he
subdues both fine and gross.
Having subdued al evil he
indeed is called a ‘Samana’.
Explanation: If an individual were to quell all defilements,
big and small, he is described as an ascetic - a samana.
Verse 266. One Is Not A Monk Merely By Begging Alms Food
Though one begs from others
by this alone’s no bhikkhu.
Not just by this a bhikkhu
but from all Dhamma doing.
Explanation: No one becomes a monk merely because he begs
others. An individual, though begging , does not become a monk if
he embraces vicious and repulsive beliefs.
Verse 267. The Holy Life Makes a Monk
Who both good and evil deeds
has gone beyond with holy life,
having discerned the world he fares
and ‘Bhikkhu’ he is called.
Explanation: Who rises above both good and evil and treads
the path of higher discipline, reflecting wisely , that person, indeed,
deserves to be described as a monk.
Verse 268. Silence Alone Does Not Make A Sage
By silence one is not a sage
if confused and foolish,
but one who’s wise, as if with scales
weighs, adopts what’s good.
Explanation: The ignorant person, possessing foolish ways
and seemingly bewildered, may practice silence - the austerities of
the munis. But this does not make him a sage. But the wise person,
like someone holding scales, weighs good and bad and selects what
is noble.
Verse 269. Only True Wisdom Makes a Sage
Shunning evil utterly
one is a sage, by that a sage.
Whoever both worlds knows
for that one’s called a ‘Sage’.
Explanation: Weighing what is right and wrong, he shuns evil.
For he is a sage (muni). He is capable of weighing both worlds through
his sagely wisdom.
Verse 270. True Ariyas Are Harmless
By harming living beings
one is not a ‘Noble’ man,
by lack of harm to all that live
one is called a ‘Noble One’.
Explanation: A person who hurts living beings is not a noble
human being. The wise person, who does not hurt any living being is
called ariya, a noble individual.
Verse 271. A Monk Should Destroy All Passions
Not by vows and rituals
or again by learning much
or by meditative calm
or by life in solitude.
Explanation: These two stanzas are an admonition to the monks
making an effort to reach the state of blemishlessness - Nibbana.
They are asked not to slacken their effort to win liberation by being
content with some achievement which only pave the way to the final
goal.
Verse 272. Blemishes Should Be Given Up To Reach Release
Should you, O bhikkhu, be content,
“I’ve touched the bliss of letting go
not enjoyed by common folk”,
though you’ve not gained pollution’s end.
Explanation: Monks, do not rest content by precepts and rites.
Do not be content with extensive learning, Nor should you feel satisfied
by achieving states of mental trance. Do not rest content with seclusion,
assuring yourself “I have experienced the joy of renunciation
not possible for the ordinary.” Do not slacken your effort until
you have attained Nibbana.
Verse 256. The Just And The Impartial Judge Best
Whoever judges hastily
does Dhamma not uphold,
a wise one should investigate
truth and untruth both.
Explanation: If for some reason someone were to judge what
is right or wrong, arbitrarily, that judgment is not established on
righteousness. But, the wise person judges what is right and what
is wrong discriminately, without prejudice.
How investigating the causes for the arising of the sense
organs, for which in this case the characteristic of nonself may be
easier to understand, allows a transfer of this understanding to their
case.
The eye, bhikkhus, is nonself. The cause and condition for the arising
of the eye are themselves nonself. Being produced by what is nonself,
bhikkhus, how could the eye be self?
The ear, bhikkhus, is nonself. The cause and condition for the arising
of the ear are themselves nonself. Being produced by what is nonself,
bhikkhus, how could the ear be self?
The nose, bhikkhus, is nonself. The cause and condition for the arising
of the nose are themselves nonself. Being produced by what is nonself,
bhikkhus, how could the nose be self?
The tongue, bhikkhus, is nonself. The cause and condition for the
arising of the tongue are themselves nonself. Being produced by what is
nonself, bhikkhus, how could the tongue be self?
The body, bhikkhus, is nonself. The cause and condition for the arising
of the body are themselves nonself. Being produced by what is nonself,
bhikkhus, how could the body be self?
The mind, bhikkhus, is nonself. The cause and condition for the arising
of the mind are themselves nonself. Being produced by what is nonself,
bhikkhus, how could the mind be self?
Seeing thus, bhikkhus, an instructed noble disciple grows disgusted
towards the eye, disgusted towards the ear, disgusted towards the nose,
disgusted towards the tongue, disgusted towards the body, disgusted
towards the mind; being disgusted, he is dispassionate; being
dispassionate, he is liberated; in one who is liberated, there is the
knowledge: ‘I am liberated’. He understands: ‘Birth is exhausted, the
brahmic life has been lived, what had to be done has been done, there is
nothing else for this state of being.’
25. “I don’t envision a single thing that, when undeveloped & unapparent, leads to such great harm as the mind. The mind, when undeveloped & unapparent leads to great harm.”
26. “I don’t envision a single thing that, when developed & apparent, leads to such great benefit as the mind. The mind, when developed & apparent, leads to great benefit.”
27. “I don’t envision a single thing that, when undeveloped & uncultivated, leads to such great harm as the mind. The mind, when undeveloped & uncultivated leads to great harm.”
28. “I don’t envision a single thing that, when developed & cultivated, leads to such great benefit as the mind. The mind, when developed & cultivated, leads to great benefit.”
29. “I don’t envision a single thing that, when undeveloped & uncultivated, brings about such suffering & stress as the mind. The mind, when undeveloped & uncultivated, brings about suffering & stress.”
30. “I don’t envision a single thing that, when developed & cultivated, brings about such happiness as the mind. The mind, when developed & cultivated, brings about happiness.”
— The Discourse on Future Dangers (4) — [anāgata+bhaya]
The Buddha reminds the monks that the practice of Dhamma should
not be put off for a later date, for there are no guarantees that the
future will provide any opportunities for practice.
“pañcimāni, bhikkhave, anāgatabhayāni etarahi asamuppannāni āyatiṃ
samuppajjissanti. tāni vo paṭibujjhitabbāni; paṭibujjhitvā ca tesaṃ
pahānāya vāyamitabbaṃ. katamāni pañca?
English
“Monks, these five future dangers, unarisen at present, will arise in
the future. Be alert to them and, being alert, work to get rid of them.
Which five?
“There will be, in the course of the future, monks desirous of fine robes. They, desirous of fine robes, will neglect the practice of wearing cast-off cloth; will neglect isolated forest and wildernessdwellings; will move to towns, cities, and royal capitals, taking up residence there. For the sake of a robe they will do many kinds of unseemly, inappropriate things. This, monks,
is the first future danger, unarisen at present, that will arise in the
future. Be alert to it and, being alert, work to get rid of it.
“Furthermore, in the course of the future there will be monks desirous of fine food. They, desirous of fine food, will neglect the practice of going for alms; will neglect isolated forest and wildernessdwellings;
will move to towns, cities, and royal capitals, taking up residence
there and searching out the tip-top tastes with the tip of the tongue.
For the sake of food they will do many kinds of unseemly, inappropriate
things. This, monks,
is the second future danger, unarisen at present, that will arise in
the future. Be alert to it and, being alert, work to get rid of it.
“Furthermore, in the course of the future there will be monks desirous of fine lodgings. They, desirous of fine lodgings, will neglect the practice of living in the wilds; will neglect isolated forest and wildernessdwellings; will move to towns, cities, and royal capitals, taking up residence there. For the sake of lodgings they will do many kinds of unseemly, inappropriate things. This, monks,
is the third future danger, unarisen at present, that will arise in the
future. Be alert to it and, being alert, work to get rid of it.
“Furthermore, in the course of the future there will be monks
who will live in close association with nuns, female probationers, and
female novices. As they interact with nuns, female probationers, and
female novices, they can be expected either to lead the holy life dissatisfied or to fall into one of the grosser offenses, leaving the training, returning to a lower way of life. This, monks,
is the fourth future danger, unarisen at present, that will arise in
the future. Be alert to it and, being alert, work to get rid of it.
“Furthermore, in the course of the future there will be monks
who will live in close association with monastery attendants and
novices. As they interact with monastery attendants and novices, they
can be expected to live intent on storing up all kinds of possessions
and to stake out crops and fields. This, monks,
is the fifth future danger, unarisen at present, that will arise in the
future. Be alert to it and, being alert, work to get rid of it.
“imāni kho, bhikkhave, pañca anāgatabhayāni etarahi asamuppannāni āyatiṃ
samuppajjissanti. tāni vo paṭibujjhitabbāni; paṭibujjhitvā ca tesaṃ
pahānāya vāyamitabban”ti.
“These, monks,
are the five future dangers, unarisen at present, that will arise in
the future. Be alert to them and, being alert, work to get rid of them.”
The famous sutta about the practice of ānāpānassati, and how it
leads to the practice of the four satipaṭṭhānas and subsquently to the
fulfillment of the seven bojjhaṅgas.
Ānāpānassati, bhikkhus, when cultivated and pursued, [bears] great fruits, great benefits. Ānāpānassati, bhikkhus, when cultivated and pursued, brings the four satipaṭṭhānas to their completude. The four satipaṭṭhānas, when cultivated and pursued, bring the seven bojjhaṅgas to their completude. The seven bojjhaṅgas, when cultivated and pursued, bring vijjā and vimutti to their completude. And how, bhikkhus, is ānāpānassati cultivated, how is it pursued to [bear] great fruits, great benefits?
Remaining thus sato, he examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā. On whatever occasion, bhikkhus, a bhikkhu remaining thus sato examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, on that occasion the dhammavicayasambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the dhammavicayasambojjhaṅga, the dhammavicayasambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
In one who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, vīriya
is aroused unflaggingly. On whatever occasion, bhikkhus, in a bhikkhu
who examines, investigates thoroughly and makes a complete investigation
of that Dhamma with paññā, vīriya is aroused unflaggingly, on that occasion the vīriyasambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the vīriyasambojjhaṅga, the vīriyasambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
In one whose mind has pīti, the body calms down, the mind calms down. On whatever occasion, bhikkhus, in a bhikkhu whose mind has pīti, the body calms down, the mind calms down, on that occasion the passaddhisambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the passaddhisambojjhaṅga, the passaddhisambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
In one who is at ease, the body having calmed down, the mind gets
concentrated. On whatever occasion, bhikkhus, in a bhikkhu who is at
ease, the body having calmed down, the mind gets concentrated, on that
occasion the samādhisambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the samādhisambojjhaṅga, the samādhisambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
He watches thoroughly with upekkhā the mind which is thus composed.
On whatever occasion, bhikkhus, a bhikkhu watches thoroughly with upekkhā the mind which is thus composed, on that occasion the upekkhāsambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the upekkhāsambojjhaṅga, the upekkhāsambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
Remaining thus sato, he examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā. On whatever occasion, bhikkhus, a bhikkhu remaining thus sato examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, on that occasion the dhammavicayasambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the dhammavicayasambojjhaṅga, the dhammavicayasambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
In one who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, vīriya
is aroused unflaggingly. On whatever occasion, bhikkhus, in a bhikkhu
who examines, investigates thoroughly and makes a complete investigation
of that Dhamma with paññā, vīriya is aroused unflaggingly, on that occasion the vīriyasambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the vīriyasambojjhaṅga, the vīriyasambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
In one whose mind has pīti, the body calms down, the mind calms down. On whatever occasion, bhikkhus, in a bhikkhu whose mind has pīti, the body calms down, the mind calms down, on that occasion the passaddhisambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the passaddhisambojjhaṅga, the passaddhisambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
In one who is at ease, the body having calmed down, the mind gets
concentrated. On whatever occasion, bhikkhus, in a bhikkhu who is at
ease, the body having calmed down, the mind gets concentrated, on that
occasion the samādhisambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the samādhisambojjhaṅga, the samādhisambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
He watches thoroughly with upekkhā the mind which is thus composed.
On whatever occasion, bhikkhus, a bhikkhu watches thoroughly with upekkhā the mind which is thus composed, on that occasion the upekkhāsambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the upekkhāsambojjhaṅga, the upekkhāsambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
Remaining thus sato, he examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā. On whatever occasion, bhikkhus, a bhikkhu remaining thus sato examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, on that occasion the dhammavicayasambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the dhammavicayasambojjhaṅga, the dhammavicayasambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
In one who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, vīriya
is aroused unflaggingly. On whatever occasion, bhikkhus, in a bhikkhu
who examines, investigates thoroughly and makes a complete investigation
of that Dhamma with paññā, vīriya is aroused unflaggingly, on that occasion the vīriyasambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the vīriyasambojjhaṅga, the vīriyasambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
In one whose mind has pīti, the body calms down, the mind calms down. On whatever occasion, bhikkhus, in a bhikkhu whose mind has pīti, the body calms down, the mind calms down, on that occasion the passaddhisambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the passaddhisambojjhaṅga, the passaddhisambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
In one who is at ease, the body having calmed down, the mind gets
concentrated. On whatever occasion, bhikkhus, in a bhikkhu who is at
ease, the body having calmed down, the mind gets concentrated, on that
occasion the samādhisambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the samādhisambojjhaṅga, the samādhisambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
He watches thoroughly with upekkhā the mind which is thus composed.
On whatever occasion, bhikkhus, a bhikkhu watches thoroughly with upekkhā the mind which is thus composed, on that occasion the upekkhāsambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the upekkhāsambojjhaṅga, the upekkhāsambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
Remaining thus sato, he examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā. On whatever occasion, bhikkhus, a bhikkhu remaining thus sato examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, on that occasion the dhammavicayasambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the dhammavicayasambojjhaṅga, the dhammavicayasambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
In one who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, vīriya
is aroused unflaggingly. On whatever occasion, bhikkhus, in a bhikkhu
who examines, investigates thoroughly and makes a complete investigation
of that Dhamma with paññā, vīriya is aroused unflaggingly, on that occasion the vīriyasambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the vīriyasambojjhaṅga, the vīriyasambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
In one whose mind has pīti, the body calms down, the mind calms down. On whatever occasion, bhikkhus, in a bhikkhu whose mind has pīti, the body calms down, the mind calms down, on that occasion the passaddhisambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the passaddhisambojjhaṅga, the passaddhisambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
In one who is at ease, the body having calmed down, the mind gets
concentrated. On whatever occasion, bhikkhus, in a bhikkhu who is at
ease, the body having calmed down, the mind gets concentrated, on that
occasion the samādhisambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the samādhisambojjhaṅga, the samādhisambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
He watches thoroughly with upekkhā the mind which is thus composed.
On whatever occasion, bhikkhus, a bhikkhu watches thoroughly with upekkhā the mind which is thus composed, on that occasion the upekkhāsambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the upekkhāsambojjhaṅga, the upekkhāsambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.
In this very famous sutta, the Buddha expounds for the first time his teaching on anatta.
Notes:
1) info·bubbles on every Pali word 2)
there is some uncertainty over the declension ending of some words in
the Pali text, but that should not affect the reader’s experience.
– Rūpa, bhikkhus, is anatta. And if this rūpa were atta, bhikkhus, this rūpa would not lend itself to dis·ease, and it could [be said] of rūpa: ‘Let my rūpa be thus, let my rūpa not be thus.’ But it is because rūpa is anatta that rūpa lends itself to dis·ease, and that it cannot [be said] of rūpa: ‘Let my rūpa be thus, let my rūpa not be thus.’
Vedanā, bhikkhus, is anatta. And if this vedanā were atta, bhikkhus, this vedanā would not lend itself to dis·ease, and it could [be said] of vedanā: ‘Let my vedanā be thus, let my vedanā not be thus.’ But it is because vedanā is anatta that vedanā lends itself to dis·ease, and that it cannot [be said] of vedanā: ‘Let my vedanā be thus, let my vedanā not be thus.’
Saññā, bhikkhus, is anatta. And if this saññā were atta, bhikkhus, this saññā would not lend itself to dis·ease, and it could [be said] of saññā: ‘Let my saññā be thus, let my saññā not be thus.’ But it is because saññā is anatta that saññā lends itself to dis·ease, and that it cannot [be said] of saññā: ‘Let my saññā be thus, let my saññā not be thus.’
– Therefore, bhikkhus, whatever rūpa, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any rūpa is to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’
Whatever vedanā, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any vedanā is to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’
Whatever saññā, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any saññā is to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’
Whatever saṅkhāras, be them past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any saṅkhāras are to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’
Whatever viññāṇa, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any viññāṇa is to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’
ENERGETIC - Sekha-patipada Sutta (MN53) - Developing this accomplishment
Sutta Meditation Series
This
is one part of a study program that delves into the Sekha-pāṭipada
Sutta (MN53) – Venerable Ānanda’s Discourse on the Trainee’s Mode of
Progress, which has been broken into different episodes.
This study program began in October 2020 with a specific meditation group and is still ongoing.
This
episode looks at how we can develop the accomplishment of ENERGETIC
(āraddhavīriyo or ACTIVE EFFORT), as one of the 15 accomplishments in
conduct (caraṇasampanno).
We examine:
— the explanations provided by Venerable Ānanda in the Sekha-pāṭipada Sutta (MN53)
— the Nagaropama Sutta (AN7.67) to help us understand the next 7 good qualities to be developed
— other useful suttas to give us additional help to understand the teaching
— where the bar is set for the ‘adept’ and how to develop this quality as trainees towards the goal
— practical tips for progress, taking into account responsibilities and challenges of lay life
— useful meditations to help us further develop these accomplishments in conduct
**Additional talks that go with this Dhamma talk (as mentioned in the session):
An
electronic copy of the diagram summarising the “Trainee’s Mode of
Progress” and the “Simile of the Fortress” have been posted (and pinned)
to the Sutta Meditation Series Telegram channel.
The AUDIO has been uploaded to the Sutta Meditation Series podcast channel hosted at https://anchor.fm/suttameditationseries.
It can also be accessed on multiple podcast platforms including
Spotify, Podcast Addict, Google Podcasts, Apple Podcasts, Amazon Music,
and more.
“And
what is the food for the arising of unarisen uncertainty, or for the
growth & increase of uncertainty once it has arisen? There are
phenomena that act as a foothold for uncertainty. To foster
inappropriate attention to them: This is the food for the arising of
unarisen uncertainty, or for the growth & increase of uncertainty
once it has arisen.
“And
what is the food for the arising of unarisen equanimity as a factor for
Awakening, or for the growth & increase of equanimity as a factor
for Awakening once it has arisen? There are mental qualities that act as
a foothold for equanimity as a factor for Awakening. To foster
appropriate attention to them: This is the food for the arising of
unarisen equanimity as a factor for Awakening, or for the growth &
increase of equanimity as a factor for Awakening once it has arisen
“Now,
what is lack of food for the arising of unarisen sensual desire, or for
the growth & increase of sensual desire once it has arisen? There
is the theme of unattractiveness. To foster appropriate attention to it:
This is lack of food for the arising of unarisen sensual desire, or for
the growth & increase of sensual desire once it has arisen.
And
what is lack of food for the arising of unarisen ill will, or for the
growth & increase of ill will once it has arisen? There is
awareness-release.{1} To foster appropriate attention to that: This is
lack of food for the arising of unarisen ill will, or for the growth
& increase of ill will once it has arisen.
“And
what is lack of food for the arising of unarisen sloth &
drowsiness, or for the growth & increase of sloth & drowsiness
once it has arisen? There is the potential for effort, the potential for
exertion, the potential for striving. To foster appropriate attention
to them: This is lack of food for the arising of unarisen sloth &
drowsiness, or for the growth & increase of sloth & drowsiness
once it has arisen.
“And
what is lack of food for the arising of unarisen restlessness &
anxiety, or for the growth & increase of restlessness & anxiety
once it has arisen? There is the stilling of awareness. To foster
appropriate attention to that: This is lack of food for the arising of
unarisen restlessness & anxiety, or for the growth & increase of
restlessness & anxiety once it has arisen.
“And
what is lack of food for the arising of unarisen uncertainty, or for
the growth & increase of uncertainty once it has arisen? There are
mental qualities that are skillful & unskillful, blameworthy &
blameless, gross & refined, siding with darkness & with light.
To foster appropriate attention to them: This is lack of food for the
arising of unarisen uncertainty, or for the growth & increase of
uncertainty once it has arisen.
“Monks,
I will teach you the feeding & starving of the five hindrances
& of the seven factors for Awakening. Listen & pay close
attention. I will speak…
Feeding the Hindrances
“And
what is the food for the arising of unarisen sensual desire, or for the
growth & increase of sensual desire once it has arisen? There is
the theme of beauty. To foster inappropriate attention to it: This is
the food for the arising of unarisen sensual desire, or for the growth
& increase of sensual desire once it has arisen.
“And
what is the food for the arising of unarisen ill will, or for the
growth & increase of ill will once it has arisen? There is the theme
of resistance. To foster inappropriate attention to it: This is the
food for the arising of unarisen ill will, or for the growth &
increase of ill will once it has arisen.
“And
what is the food for the arising of unarisen sloth & drowsiness, or
for the growth & increase of sloth & drowsiness once it has
arisen? There are boredom, weariness, yawning, drowsiness after a meal,
& sluggishness of awareness. To foster inappropriate attention to
them: This is the food for the arising of unarisen sloth &
drowsiness, or for the growth & increase of sloth & drowsiness
once it has arisen.
“And
what is the food for the arising of unarisen restlessness &
anxiety, or for the growth & increase of restlessness & anxiety
once it has arisen? There is non-stillness of awareness. To foster
inappropriate attention to that: This is the food for the arising of
unarisen restlessness & anxiety, or for the growth & increase of
restlessness & anxiety once it has arisen.
Feeding the Factors for Awakening
“Now,
what is the food for the arising of unarisen mindfulness as a factor
for Awakening, or for the growth & increase of mindfulness as a
factor for Awakening once it has arisen? There are mental qualities that
act as a foothold for mindfulness as a factor for Awakening
[well-purified virtue & views made straight]. To foster appropriate
attention to them: This is the food for the arising of unarisen
mindfulness as a factor for Awakening, or for the growth & increase
of mindfulness as a factor for Awakening once it has arisen.
“And
what is the food for the arising of unarisen analysis of qualities as a
factor for Awakening, or for the growth & increase of analysis of
qualities as a factor for Awakening once it has arisen? There are mental
qualities that are skillful & unskillful, blameworthy &
blameless, gross & refined, siding with darkness & with light.
To foster appropriate attention to them: This is the food for the
arising of unarisen analysis of qualities as a factor for Awakening, or
for the growth & increase of analysis of qualities as a factor for
Awakening once it has arisen.
“And
what is the food for the arising of unarisen persistence as a factor
for Awakening, or for the growth & increase of persistence as a
factor for Awakening once it has arisen? There is the potential for
effort, the potential for exertion, the potential for striving. To
foster appropriate attention to them: This is the food for the arising
of unarisen persistence as a factor for Awakening, or for the growth
& increase of persistence as a factor for Awakening once it has
arisen.
“And
what is the food for the arising of unarisen rapture as a factor for
Awakening, or for the growth & increase of rapture as a factor for
Awakening once it has arisen? There are mental qualities that act as a
foothold for rapture as a factor for Awakening. To foster appropriate
attention to them: This is the food for the arising of unarisen rapture
as a factor for Awakening, or for the growth & increase of rapture
as a factor for Awakening once it has arisen.
“And
what is the food for the arising of unarisen serenity as a factor for
Awakening, or for the growth & increase of serenity as a factor for
Awakening once it has arisen? There is physical serenity & there is
mental serenity. To foster appropriate attention to them: This is the
food for the arising of unarisen serenity as a factor for Awakening, or
for the growth & increase of serenity as a factor for Awakening once
it has arisen.
“And
what is the food for the arising of unarisen concentration as a factor
for Awakening, or for the growth & increase of concentration as a
factor for Awakening once it has arisen? There are themes for calm,
themes for non-distraction [these are the four frames of reference]. To
foster appropriate attention to them: This is the food for the arising
of unarisen concentration as a factor for Awakening, or for the growth
& increase of concentration as a factor for Awakening once it has
arisen.
Starving the Factors for Awakening
“Now,
what is lack of food for the arising of unarisen mindfulness as a
factor for Awakening, or for the growth & increase of mindfulness as
a factor for Awakening once it has arisen? There are mental qualities
that act as a foothold for mindfulness as a factor for Awakening. Not
fostering attention to them: This is lack of food for the arising of
unarisen mindfulness as a factor for Awakening, or for the growth &
increase of mindfulness as a factor for Awakening once it has arisen.
“And
what is lack of food for the arising of unarisen analysis of qualities
as a factor for Awakening, or for the growth & increase of analysis
of qualities as a factor for Awakening once it has arisen? There are
mental qualities that are skillful & unskillful, blameworthy &
blameless, gross & refined, siding with darkness & with light.
Not fostering attention to them: This is lack of food for the arising of
unarisen analysis of qualities as a factor for Awakening, or for the
growth & increase of analysis of qualities as a factor for Awakening
once it has arisen.
“And
what is lack of food for the arising of unarisen persistence as a
factor for Awakening, or for the growth & increase of persistence as
a factor for Awakening once it has arisen? There is the potential for
effort, the potential for exertion, the potential for striving. Not
fostering attention to them: This is lack of food for the arising of
unarisen persistence as a factor for Awakening, or for the growth &
increase of persistence as a factor for Awakening once it has arisen.
“And
what is lack of food for the arising of unarisen rapture as a factor
for Awakening, or for the growth & increase of rapture as a factor
for Awakening once it has arisen? There are mental qualities that act as
a foothold for rapture as a factor for Awakening. Not fostering
attention to them: This is lack of food for the arising of unarisen
rapture as a factor for Awakening, or for the growth & increase of
rapture as a factor for Awakening once it has arisen.
“And
what is lack of food for the arising of unarisen serenity as a factor
for Awakening, or for the growth & increase of serenity as a factor
for Awakening once it has arisen? There is bodily serenity & there
is mental serenity. To foster inappropriate attention to them: This is
lack of food for the arising of unarisen serenity as a factor for
Awakening, or for the growth & increase of serenity as a factor for
Awakening once it has arisen.
“And
what is lack of food for the arising of unarisen concentration as a
factor for Awakening, or for the growth & increase of concentration
as a factor for Awakening once it has arisen? There are the themes for
concentration, themes for non-confusion. Not fostering attention to
them: This is lack of food for the arising of unarisen concentration as a
factor for Awakening, or for the growth & increase of concentration
as a factor for Awakening once it has arisen.
“And
what is lack of food for the arising of unarisen equanimity as a factor
for Awakening, or for the growth & increase of equanimity as a
factor for Awakening once it has arisen? There are mental qualities that
act as a foothold for equanimity as a factor for Awakening. Not
fostering attention to them: This is lack of food for the arising of
unarisen equanimity as a factor for Awakening, or for the growth &
increase of equanimity as a factor for Awakening once it has arisen.”
ENERGETIC - Sekha-patipada Sutta (MN53) - Developing this accomplishment
http://www.buddhanet.net/dhammapada/d_world.htm
Verse 167. Do Not Cultivate The Worldly
Do not follow base desires,
nor live with heedlessness,
do not follow wrong beliefs
to grow in worldly ways.
Explanation: Stoop not to depraved ways, to practices that
promote lower urges. Do not live slothfully. Do not associate yourself
with those who hold false views.
Verse 168. The Righteous Are Happy - Here And Hereafter
Rouse yourself, be diligent,
in Dhamma faring well.
Who dwells in Dhamma’s happy
in this birth and the next.
Explanation: Wake up to reality; do not be delude. Live in
accordance with reality. The realistic person lives happily in this
world and in the next.
Verse 169. Behave According To The Teaching
Fare in Dhamma coursing well,
in evil courses do not fare.
Who dwells in Dhamma’s happy
in this birth and the next.
Explanation: Practice the dhamma to perfection. Do not practice
it in a faulty manner. He who follows the teaching in the proper manner
will live in peace and comfort both in this world and in the next.
Verse 170. Observe The Impermanence Of Life
Just as a bubble may be seen,
just as a faint mirage,
so should the world be viewed
that the Death-king sees one not.
Explanation: Look at a bubble. How impermanent is it? Look
at a mirage. What an illusion! If you look at the world in this way,
even the king of death will not see you.
Verse 171. The Disciplined Are Not Attached To The Body
Come, look upon this world
like to a rich , royal chariot
wherein fools lounge at ease
but alert ones linger not.
Explanation: The spiritually immature ones are fully engrossed
in this world the glamour of which is deceptively like a decorated
royal carriage. Those who are aware of reality do not cling to those
worldly things. See the world as it really is.
Verse 172. The Diligent Illumine The World
Whoso was heedless formerly
but later lives with heedfulness
illuminates the world
as moon when free of clouds.
Explanation: An individual may have been deluded in the past.
But later corrects his thinking and becomes a disillusioned person.
He, therefor, is like the moon that has come out from behind a dark
cloud; thus, he illuminates the world.
Verse 173. Evil Is Overcome By Good
Who by wholesome kamma
covers up the evil done
illumines the world
as moon when free from clouds.
Explanation: If the evil habits of behaviour of an individual
get replaced by his good behaviour, he will illuminate the world.
Verse 174. Without Eye of Wisdom, This World Is Blind
This world is blind-become
few are here who see within
as few the birds break free from net
so those who go to heavens.
Explanation: Most people in this world are unable to see.
They cannot see reality properly. Of those, only a handful are capable
of insight. Only they see well. A few, like a stray bird escaping
the net, can reach heaven.
Verse 175. The Wise Travel Beyond The Worldly
Swans upon the sun’s path fly,
the powerful through space,
conquering Mara and his host
away from the world the wise are led.
Explanation: The swans fly away in the sky - as the path of
the sun. Those possessing psychic power travel through the sky. Those
diligent, wise saint conquer death with his armies and leave the world
and reach Nibbana.
Verse 176. A Liar Can Commit Any Crime
For one who falsely speaks,
who disregards the Dhamma,
who other lives denies:
no evil this one will not do.
Explanation: The evil person who has given up the virtue of
truthfulness has abandoned all hope of the next world.
Verse 177. Happiness Through Partaking In Good Deeds
To heavenly realms the mean don’t fare,
fools magnanimity ne’er acclaim,
but the one of wisdom rejoices at giving
and happy will be in future lives.
Explanation: The extreme misers do not reach the heavenly
worlds. The evil ignorant ones do not approve acts of charity. But
those noble ones approve and partake of charity. In consequence, they
are happy in the next birth.
Verse 178. Being Stream-Winner Is Supreme
Than o’er the earth sole sovereignty,
than going to heaven,
than lordship over all the worlds:
better the Steam-winner’s fruit.
Explanation: The achievement of the stream-winner is the primary
stage in the attainment of spiritual success. The state is greater
than being a universal monarch, or reaching heaven.
Mangalore
has now got a new destination for long drives - Kodial !You win a
mangaloreans heart if you got the basic chai and golibaje
right and Kodial had just done that . Will definitely visit again to
try the most talked about paneer tikka and Thalis !
1. Cut into strips, and salt for three
days, under weight, in a stainless steel vessel, or big ceramic bowl.
After three days, squeeze out the brine, and dry them in the hot sun,
for three more days.. Six kilograms of vegetables will dry up to a
weight of about 900 grams.
2. Roast the masala, and grind the roasted masala in vinegar.
3. Mince green chillies, ginger, and garlic .
4. In One and a quarter bottle of vinegar, boil the minced masala,
then add the roasted masala, and chilly powder and stir. When done,
put the stove off.
5. After the masala has cooled, and add cut vegetables to the masala.
6. Heat 250 grams of sweet oil, and fry curry leaves, and when cooled add it to the pickle.
Add vinegar, salt etc, to get the best taste. Preserve as pickle.
Description:
Cut the vegetables in small bits - salt in 1, 1/2 cup salt. Place
them in a vessel, and keep a weight over it for one day. The next day,
remove them from the brine, and dry them for 2 days in the sun.
Broil (roast on a thawa), and grind the masala in vinegar.
Boil one and a half cup of salt in two cups of water for half an hour,
then add the vinegar, and boil for just a few minutes. Keep it down.
Mix the ground masala and the vegetables in the salt and vinegar water.
Heat the sweet oil, and fry the curry leaves and asafetida. Put it in the pickle. Bottle the pickle, when it is cool.
Next day, grind jeera, turmeric/Haldi and roasted methi, in a little
vinegar. Then add mustard seeds and grind a little, and lastly, grind
garlic and ginger . When done, remove and wash the mixer with diluted
vinegar.
Preparation:
Heat the sweet oil in a vessel, large enough to hold the pickle. When
hot, add curry leaves and fry till they change colour and then add the
masala and fry it.
Let it cook for a little while, then add green chillies cut into
slices. Add sugar, vinegar, with vinegar water used for washing the
mixer, limes etc. Check the taste, and adjust it to yours.
1. Remove a thin layer of the skin. Then make thick slices of the mango, touching the seed.
2. From these slices, make very small cubes of mince.
3. Make 2 cups of powdered salt, and rub it into the minced mango pieces.
4. Place the pieces in a wooden vessel, with a lid, and a heavy weight for pressure.
5. Next day, remove the minced pieces from the brine, squeeze all water, and keep aside, for drying.
6. Make a minced masala from, garlic, ginger and green chillies.
7. Boil 2 cups of salt, in 4 cups of water. Boil for half an hour, till salt crystals begin to form.
8. Add the vinegar to the boiling salt water.
Powder Masala:
Powder red chillies, turmeric ad mustard seeds with asafetida - hing.
10. Add the powdered masala to the vinegar and salt solution. When cool, add the mango pieces.
11 Temper with sweet oil bits of curry leaves and mustard. Put this into the pickle. When cool, bottle the pickle.
Wipe the tender mangoes , slit them lengthwise into fours leaving the
seeds inside. Stuff each mango with salt and keep under heavy weight for
three days turning them after two days. on the fourth day heat the oil
till smoke appears over the oil. Add asafetida, turmeric and fenugreek.
Keep the pan down from the fire before the spices turn too brown. With a
dry spoon remove the spices and keep aside in a dry container. Add 7
level tablespoons of mustard seeds to the hot oil and allow to cool
slowly.
Roast the remaining 7 tablespoons of mustard seeds ( in a dry frying
pan ) slightly pound well and keep aside. Grind the asafetida, turmeric
and fenugreek fine and keep aside. Mix the chilly powder and all the
other ground ingredients with the water that collects around the
mangoes. Remove the seeds from the mangoes and stuff the masala into
each mango, arrange the mangoes in a jar and pour the cold oil over the
mangoes. Oil level should be 1 inch above the mangoes. This pickle can
be eaten after a month.
Note : Water should not be used whilst grinding and all the vessels should be clean and dry before use.
Boil and skin the beetroots, and make slices from them.
Make a solution of vinegar, water and sugar. Soak the vegetables in the solution. Serve as pickle.
Wash and dry bimblins and cut. Boil
water with salt till it reduces to 3/4 quantity. After it has cooled,
use it to grind the chillies and mustard which have been previously
roasted. Mix this masala with the bimblins. Add more of the salt
water to coat all the bimblins. Keeps fresh for a long time.
Bimblin are a sour gerkin shaped fruit. It is used to give sour taste to curries, like kokum, tamarind etc.
1. Cut the brinjals in small pieces. Remove the stems.
2. Keep for an hour in crystal salt.
3. Mince, ginger, garlic and green chillies. Keep half aside.
4. Grind in vinegar the rest of the minced masala, with other spices, and grind and make a paste.
5. Squeeze the brine, and remove the Brinjal pieces and fry in flat fry pan.
6. Heat some oil, and fry the curry leaves, and then add the ground masala, and fry well.
7. Now add the fried brinjal pieces in the fried masala, the minced
masala set aside, rest of the vinegar and sugar. Simmer on a slow fire,
till the oil floats on top.
1. Peel the carrots and thinly slice them about 2 inches long (should be about two cups).
2. Wrap the sliced carrots in a dry towel, ensuring the carrots don’t have any excess water.
3. Mix all the ingredients together with the carrots and put in a glass jar.
4. Keep the jar in the sun for a day. Pickle is ready the next day.
5. Pickle can be refrigerated for about two weeks.
Clean and cut the green chillies, ginger a nd garlic into small bits.
In two cups of water, boil the salt till
it forms crystals. In one cup of this salt water, soak the tamarind,
and when soft, squeeze out the salted tamarind juice.
Grind the masala in some vinegar. Wash the mixer with salt water, and keep the masala water aside.
Put sweet oil in a vessel, and heat it When hot, fry the curry
leaves. When the leaves are brown, add ground masala and fry well.
Add the masala water and boil. Add sugar and tamarind juiice. Allow the
mixture to thicken.
Add the minced green chillies, ginger and garlic and boil for 15 minutes.
Keep down and allow it to cool, and then store it in pickle jars.
* Put a griddle or flat pan on medium
heat. When hot, add the cumin seeds and roast, stirring often, till
fragrant and slightly darker. Remove from heat and grind into a coarse
powder. Keep aside for later use.
* Put the grated mango, salt and turmeric powder into a large plastic
mixing bowl. Mix well and leave for 30 minutes. At the end of this time,
put the lot into a muslin cloth, tie and hang to allow all the liquid/
water to drain out. This water/ liquid is not required in the recipe so
you can discard it.
* Once the water is drained, put the grated mango back into the mixing
bowl and add the sugar to it. Use a wooden spoon to mix the two together
till all the sugar is dissolved. This can take some time and effort.
* Once the sugar is dissolved, put the mango-sugar mixture into a
large, heavy-bottomed pan and set up to cook on medium heat. Stir often
till the sugar turns syrupy. Itshould get to a one-thread consistency.
Add red chilli powder and cumin powder, stir well and remove the Chunda
from fire immediately. This step is crucial as over-cooking will make
the sugar crystalize later!
* Allow to cool and then put into a sterilized jar. Store for up to one
month and eat with almost anything! Chunda tastes great with plain
rice, Chapatis (Indian flatbread), Parathas (pan fried Indian
flatbread), Thepla (fenugreek flatbread ), in sandwiches
1. Create Free online episodes on Buddha’s teachings in His own words for the
welfare, happiness, peace by ending suffering of all aboriginal awakened
societies and for them to attain eternal bliss as their Final Goal.
2.
Hunger is the greatest ill, the greatest suffering - conditionedness, said Awakened One
knowing this reality at it is:
Ultimate Happiness supreme that is the end of suffering.
Sujata fed Buddha, Ashoka planted fruit bearing trees all over his empire.
Maha Mayawati wants that rule and VP Haris may direct their followers to Grow Broccoli Bell Peppers Cucumber Carrots Beans in pots like Free Birds in Vegan White Home to make the hungry minds to glow like Lotus.
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make this country Buddhist)
All
Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha
Prapanchmay karunge.” (We will make the whole world Prabuddha Prapanch
3.
Create Free online the first time, when Jai Bhim was uttered when it
was used as a war cry during the famous Battle of Koregaon (fought
between the Peshwa and British East India Company) on January 1818.The
army of Mahars defeated the Peshwa. Ambedkar used to visit this battle
field-located in Pune-every
year, and pay floral tributes to the exemplary valour displayed by the Mahars
Live upto 150 years for the price of coffee
Nicotinamide Adenine Dinucleotide (NAD)15
Grams
at $62.00 which plays a role in generating energy in the human body
available ‘for the price of a coffee a day’ a Stunning anti-ageing
breakthrough could see humans live to 150 years and regenerate organ.New
process has been found by Harvard Professor David Sinclair and
researchers from the University of New South Wales, involving cell
eprogramming.
According
to the University of Singapore survey/review based on 131 countries.
From June 18, world will be 100% free and happy from December 8th. Their
predictions about Italy and Spain fit exactly.
Maker
of COVID Tests Says Pandemic is Biggest Hoax Ever Perpetrated It is
like a blind man searching for a black cat in a dark room which is not
there.
17th Masters National Masters Championships 2021
WELCOME
CIRCULAR It is our pleasure to welcome you all to Mangaluru, Karnataka
for the 17th Masters National Championships 2021 to be held at from 26th
to 28th November 2021.
The above championships will be conducted at St Aloysius College, Kodiabail, PB 720, Mangaluru.
Katame ca, bhikkhave, dhammā abhiññā pahātabbā? Avijjā ca bhavataṇhā ca. Ime, bhikkhave, dhammā abhiññā pahātabbā.
Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā? Vijjā ca vimutti ca. Ime, bhikkhave, dhammā abhiññā sacchikātabbā.
Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā? Samatho ca vipassanā ca. Ime, bhikkhave, dhammā abhiññā bhāvetabbā.
Kathañca,
bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ
aṭṭhaṅgikaṃ maggaṃ bahulīkaronto, ye dhammā abhiññā pariññeyyā te dhamme
abhiññā parijānāti, ye dhammā abhiññā pariññeyyā te dhamme abhiññā
parijānāti, ye dhammā abhiññā pariññeyyā te dhamme abhiññā parijānāti,
ye dhammā abhiññā bhāvetabbā, te dhamme abhiññā bhāveti?
Evaṃ
kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ
aṭṭhaṅgikaṃ maggaṃ bahulīkaronto ye dhammā abhiññā pariññeyyā, te dhamme
abhiññā parijānāti, ye dhammā abhiññā pahātabbā, te dhamme abhiññā
pajahati, ye dhammā abhiññā sacchikātabbā, te dhamme abhiññā
sacchikaroti, ye dhammā abhiññā bhāvetabbā, te dhamme abhiññā bhāvetī
ti.
30) Classical English,Roman,
Suppose,
monks, there is a guest-house. Travelers come from the east to lodge
here, come from the west to lodge here, come from the north to lodge
here, come from the south to lodge here; nobles come to lodge here,
Brahmans come to lodge here, merchants come to lodge here, and serfs
come to lodge here.
In
the same way, monks, a monk who cultivates the Noble Eightfold Path,
who practices assiduously the Noble Eightfold Path, comprehends with
higher knowledge those states that are to be comprehended with higher
knowledge, abandons with higher knowledge those states that are to be
abandoned with higher knowledge, comes to experience with higher
knowledge those states that are to be experienced with higher knowledge,
and cultivates with higher knowledge those states that are to be
cultivated with higher knowledge.
What,
monks, are the states to be comprehended with higher knowledge? They
are the five groups of clinging.{1} Which five? The body-group, the
feeling-group, the perception-group, the mental-formation group, the
consciousness-group. These, monks, are the states to be comprehended
with higher knowledge.
What,
monks, are the states to be abandoned with higher knowledge? They are
ignorance and the desire for [further] becoming. These, monks, are the
states to be abandoned with higher knowledge.
And
what, monks, are the states to be experienced with higher knowledge?
They are knowledge and liberation. These, monks, are the states to be
experienced with higher knowledge.
And
what, monk, are the states to be cultivated with higher knowledge? They
are calm and insight. These, monks, are the states to be cultivated
with higher knowledge.
who
practices assiduously the Noble Eightfold Path, comprehends with higher
knowledge those states that are to be comprehended with higher
knowledge, abandons with higher knowledge those states that are to be
abandoned with higher knowledge, comes to experience with higher
knowledge those states that are to be experienced with higher knowledge,
and cultivates with higher knowledge those states that are to be
cultivated with higher knowledge?
And how does a monk who cultivates the Noble Eightfold Path,
In
this, monks, a monk cultivates Right View that is based on detachment,
dispassion, cessation, leading to maturity of surrender,{2} Right
Intention that is based on detachment, dispassion, cessation, leading to
maturity of surrender, Right Speech that is based on detachment,
dispassion, cessation, leading to maturity of surrender, Right Action
that is based on detachment, dispassion, cessation, leading to maturity
of surrender, Right Livelihood that is based on detachment, dispassion,
cessation, leading to maturity of surrender, Right Effort that is based
on detachment, dispassion, cessation, leading to maturity of surrender,
Right Mindfulness that is based on detachment, dispassion, cessation,
leading to maturity of surrender, Right Concentration that is based on
detachment, dispassion, cessation, leading to maturity of surrender.
In
this way he comprehends with higher knowledge those states that are to
be comprehended with higher knowledge, abandons with higher knowledge
those states that are to be abandoned with higher knowledge, comes to
experience with higher knowledge those states that are to be experienced
with higher knowledge, and cultivates with higher knowledge those
states that are to be cultivated with higher knowledge.
Explanation: If you are aware that you are fond of your own self then protecting it is the best safeguard. You must take measures to protect your self in one of the three stages of life - namely childhood, youth and old age. The best safeguard is the acquisition of virtue.
Verse 158. Giver Advice While Being Virtuous Yourself
One should first establish
oneself in what is proper.
One may then teach others,
and wise, one is not blamed.
Explanation: If you are keen to advise others, in the first instance establish yourself in the proper virtues. It is only then that you become fit to instruct others.
Verse 159. Discipline Yourself Before You Do Others
As one teaches others
so should one do oneself.
Well-tamed, on may tame others,
oneself to tame is hard.
Explanation: If you are keen to discipline others in the same way, you must yourself behave in that manner. It is the best disciplined person, who will disciplined others best. The most difficult to be disciplined is one’s own self indeed.
Verse 160. One Is One’s Best Saviour
Oneself is refuge of oneself,
who else indeed could refuge be?
By good training of oneself
one gains a refuge hard to gain.
Explanation: The saviour of oneself is one’s own self. What other person could be your saviour? This is a difficult kind of help - being your own saviour. It can be achieved only through self discipline.
Verse 161. The Unwise Person Comes To Grief On His Own
By oneself is evil done,
it’s born of self and self-produced.
Evil grinds the unwise one
as diamond does the hardest gem.
Explanation: The diamond is born of, produced and is sprung from stone. But it cut the precious stone. The evil action is born of, produced by, and sprung from the evil doer.
Verse 162. Evil Action Crushes The Doer
He whose conduct’s very bad
like oak-tree choked with ivy,
so he does towards himself
what enemies would wish.
Explanation: The extremely evil action of the person lacking in virtue is similar to that of the parasitic maluva creeper. The creeper grows on the tree and crushes in into destruction. The evil doer’s action too crushes himself in that way.
Verse 163. Doing Good Unto One’s Own Self Is Difficult
Easy is what’s bad to do,
what’s harmful to oneself.
But what is good, of benefit,
is very hard to do.
Explanation: Those actions which are very bad and harmful to one’s own self can be very easily done. But if some action is good for one’s own self; that kind of right action will be found to be difficult to do.
Verse 164. The Wicked Are Self-Destructive
Whatever man unwise relies
on evil views and so condemns
the Teaching of the Arahats,
or Noble Ones who Dhamma live,
he, as a bamboo fruiting,
fruits to self-destruction.
Explanation: There are some ignorant ones who, due to some harmful views, obstruct the teachings of noble saints, who conduct their lives righteously. They, like the bamboo plant that are destroyed when they bear fruit, are self-destructing.
Verse 165. Purity, Impurity Self-Created
By oneself is evil done,
by oneself defiled,
by oneself it’s left undone,
by self alone one purified.
Purity, impurity on oneself depend,
no one can purify another.
Explanation: It is by one’s own self that evil is done. It is one’s own actions that defiles a person. If a person does not commit evil action, one is purified. A person is cleansed entirely by one’s own self. One cannot purify another. Purity and impurity both depend on one’s own self.
Verse 166. Help Others - But Promote One’s Own Good
Let none neglect their good
for others’ good however great.
Know well oneself’s own good
and to that good attend.
Explanation: One should not neglect one’s own spiritual progress in the course of many acts of service to others. Be fully aware of one’s own spiritual interest, and promote one’s own higher goals
WHY IT’S DIFFICULT TO RENUNCIATE THE WORLD (Full Session)
Sutta Meditation Series
This
is the FULL DHAMMA SESSION conducted on ILL POYA (18 November 2021) via
zoom on “WHY IT’S DIFFICULT TO RENUNCIATE THE WORLD”, how to
contemplate the Hāliddikāni Sutta (SN 22.3)
This is a teaching to lay people, with Venerable Mahākaccāna elaborating on the Buddha’s verse:
“Having left home to roam without abode,
In the village the sage is intimate with none;
Rid of sensual pleasures, without expectations,
He would not engage people in dispute”
A
very important teaching about the importance of not making a home for
consciousness to establish and not roaming with our sense faculties to
construct (and reconstruct) the world, with some very practical
application.
This
Dhamma session consolidates and expands on many of the instructions,
insight pathways and meditations we have studied over the past few poya
and other Dhamma sessions.
Note
- This is a broad session on the Hāliddikāni Sutta (SN 22.3), and we
may have another session to go through a powerful meditation on this
sutta
In this Dhamma session we cover:
— Tips & reminders
— Why it’s difficult to renunciate the world
— Introduction to the HāliddikāniSutta (SN 22.3)
— Venerable Mahākaccāna’s detailed explanation of Buddha’s brief statement in 3 parts
— What is a sage (muni)?
— How to meditate on Halidakkani Sutta
Some of the suttas covered directly or indirectly in this session:
The AUDIO has been uploaded to the Sutta Meditation Series podcast channel hosted at https://anchor.fm/suttameditationseries.
It can also be accessed on multiple podcast platforms including
Spotify, Podcast Addict, Google Podcasts, Apple Podcasts, Amazon Music,
and more.
Here
is one of those advises which are so easy to understand with the
intellect, yet so difficult to understand at deeper levels because our
wrong views constantly interfere in the process. Therefore we need to
get it repeated often, even though that may seem boring to some.
Treasury of Truth (Dhammapada) Chapter 11, Old Age
Verse 146. One Pacifying Word Is Noble
Why this laughter, why this joy,
when it’s ever blazing?
Shrouded all about in gloom
won’t you look for the light?
Explanation:
When you are perpetually burning with the flames of passion, what
laughter, what pleasure? When you are enveloped in the darkness of
ignorance, why do you not seek the light of Wisdom to dispel that
darkness?
Verse 147. Behold The True Nature Of The Body
See this body beautiful
a mass of sores, a congeries,
much considered but miserable
where nothing’s stable, nothing persists.
Explanation:
This body has no permanent existence. It is in fact a body of sores. It
is diseased. It is propped up by many kinds of bones. It is considered
by many to be good. It is well thought of by many. It is glamorously
made up. Observe the true nature of the body.
Verse 148. Life Ends In Death
All decrepit is this body,
diseases’ nest and frail;
this foul mass is broken up
for life does end in death.
Explanation:
This form - this body - is fully broken down. It is truly a den of
diseases. It disintegrates easily. Out of its nine orifices, putrid
matter oozes constantly. It breaks apart. Death puts an end to it.
Verse 149. A Sight That Stops Desire
These dove-hued bones
scattered in Fall,
like long white gourds,
what joy in seeing them?
Explanation:
In the dry autumnal season, one can see bones and skulls strewn around.
These dry grey-hued skulls are like gourds thrown here and there.
Seeing this, whoever will lust?
Verse 150. The Body Is A City Of Bones
This city’s made of bones
plastered with flesh and blood,
within are stored decay and death,
besmearing and conceit.
Explanation:
This body is made of bones which form its structure. This bare
structure is plastered and filled with flesh and blood. Inside this
citadel are deposited decay, death, pride and ingratitude.
Verse 151. Buddha’s Teaching Never Decays
Even royal chariots rot,
the body too does rot, decay,
but undecaying’s Dhamma of the Good
who to the good declare.
Explanation:
Such beautiful and attractive objects as the carriages of kings also
disintegrate. The human body too decays. But, the experience of truth
never decays. The calm ones experience this truth.
Verse
Verse 152. Body Fattens - Mind Does Not
Just as the ox grows old
so this man of little learning:
his fleshiness increases,
his wisdom doesn’t grow.
Explanation:
The person who has scarcely heard the Teaching grows in physique, like a
fattened bull. Although his body grows, his self understanding does
not.
Verse 153. Seeing The Builder of The House
Trough many of samsara’s births
I hasten seeking, finding not
the builder of this house:
pain is birth again, again.
Explanation:
This tour, this cycle of existence, has run through numerous births
without encountering, the builder, the creator of the world and self.
For repeated birth is painful.
Verse 154. Thy Building Material Is Broken
O builder of this house you’re seen,
you shall not build a house again,
all your beams have given away,
rafters of the ridge decayed,
mind to the unconditioned gone,
exhaustion of craving has it reached.
Explanation:
Verses 153 and 154 were spoken by the Buddha immediately after his
enlightenment under the Bodhi tree, and at a later time was recited to
Venerable Ananda in an answer to a question).
Verse 155. Regrets In Old Age
Who have not led the holy life
nor riches won while young,
they linger on as aged cranes
around a fished-out pond.
Explanation:
In youth they did not lead the higher spiritual life. Nor did they
acquire wealth when they were young. Now they are old and incapable.
They are similar to those old emaciated, old flightless storks who are
sighing away at the bank of a lake without fish. The fish are gone
because others have caught them.
Verse 156. Nostalgia For Past Glory
Who have not led the holy life
nor riches won while young,
they languish on, worn-out bows,
sighing for the past.
Explanation:
This verse captures a situation that is universally true. Most people
tend to spend their youth squandering the precious days with no though
about the inevitable old-age that will overtake them. Youth is allow to
slip by without having garnered either material or spiritual wealth. The
Buddha’s admonition to mankind in this passage, is that they must, in
time, become mindful of the passage of time and the speedy fading of the
glamour of youth.
1. Create Free online episodes on Buddha’s teachings in His own words for the
welfare, happiness, peace by ending suffering of all aboriginal awakened
societies and for them to attain eternal bliss as their Final Goal.
2.
Hunger is the greatest ill, the greatest suffering - conditionedness, said Awakened One
knowing this reality at it is:
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Sujata fed Buddha, Ashoka planted fruit bearing trees all over his empire.
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Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make this country Buddhist)
All
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field-located in Pune-every
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17th Masters National Masters Championships 2021
WELCOME
CIRCULAR It is our pleasure to welcome you all to Mangaluru, Karnataka
for the 17th Masters National Championships 2021 to be held at from 26th
to 28th November 2021.
The above championships will be conducted at St Aloysius College, Kodiabail, PB 720, Mangaluru.
“I
don’t envision a single thing that, when tamed, guarded, protected,
restrained, leads to such great benefit as the mind. The mind, when
tamed leads to great benefit.”
Explanation:
In the matter of performing virtuous, meritorious actions, be alert and
act quickly. Guard the mind against evil. If one were to perform
meritorious actions hesitantly, his mind will begin to take delight in
evil things.
Verse 118. Accumulated Merit Leads To Happiness
If one should some merit make
do it again and again.
One should wish for it anew
for merit grows to joy.
Explanation:
A person may do some meritorious activity. He must keep on repeating
it, over and over. He must take delight in that meritorious action.
Accumulation of merit leads to happiness.
Verse 120. Good May Seem Bad Until Good Mature
As long as goodness ripens not
even the good one evil knows,
but when the goodness ripens
then that person knows the good.
Explanation:
A person may do good things. But those good things may at first seem
evil. But when the good matures, then the good will be seen to be
actually good.
Verse 122. Merit Grows Little By Little
Think lightly not of goodness,
‘It will not come to me’,
for by the falling of water drops
a water jar is filled.
The sage with goodness fills himself,
he soaks up little by little.
Explanation:
Some tend to think that virtue can be taken lightly, and that virtue
practiced is not likely to bring about any spectacular good results.
This view is not quite correct. The good done by an individual
accumulates little by little. The process is very much like the filling
of a water-pot, drop by drop. As time goes on, the little acts of virtue
accumulate, until the doer of good is totally filled with it.
Explanation:
All are frightened of being hurt or any threat to one’s life. To all
life is dear. Seeing that others feel the same way as oneself, equating
others to oneself, refrain from harming or killing.
Verse 132. Those Who Do Not Receive Happiness
Whoever doesn’t harms with force
those desiring happiness,
as seeker after happiness
one gains future joy.
Explanation:
If people who are in search of pleasure and happiness for themselves,
do not hurt or torture others or give pain to others, then they achieve
happiness in the next life too.
Verse 134. Tranquillity Should Be Preserved
If like a broken gong
never you reverberate,
quarrelling’s not part of you,
that Nibbana’s reached.
Explanation:
When an individual is tranquil and silent like a flattened out metal
pot, it is as if he has already attained Nibbana. Such a person does not
engage in vain talk. Even when it is struck, the flattened out metal
pot cannot make a sound in return.
Verse 142. Costumes Do Not Mar Virtue
Even though adorned, if living in peace
calm, tamed, established in the holy life,
for beings all laying force aside:
one pure, one peaceful, a bhikkhu is he.
Explanation:
Although a person may be attractively dressed, he behave in a
harmonious manner. He is tranquil, restrained: assured of liberation. He
leads the religious life. He is not violent towards beings. Such a
person is truly a priest (brahmana) and a mendicant monk (bhikkhu).
Verse 144. Effort Is Necessary To Avoid Suffering
As splendid horse touched with whip,
be ardent, deeply moved,
by faith and virtue, effort too,
by meditation, Dhamma’s search,
by knowledge, kindness, mindfulness;
abandon dukkha limitless!
Explanation:
Like a well-bred horse duly disciplined by the whip, you shall be
persistent and earnest. Possessed of devotion, discipline and
persistence and with composure examine experience. Attain to conscious
response with well established introspection.
Verse 145. Those Who Restrain Their Own Mind
Irrigators govern water,
fletchers fashion shafts,
as joiners shape their timber
those of good conduct tame themselves.
Explanation:
Irrigators direct the water. Fletchers shape the arrows. Carpenters
shape the wood. The wise consciously control themselves.
WELCOME
CIRCULAR It is our pleasure to welcome you all to Mangaluru, Karnataka
for the 17th Masters National Championships 2021 to be held at from 26th
to 28th November 2021.
The above championships will be conducted at St Aloysius College, Kodiabail, PB 720, Mangaluru.
It’s
a great honour for us to host the Championship again and we will do our
best. We request co-operation from all office bearers of Swimming
Federation of India and all affiliated units for the successful conduct
of the championship. Every Person who wants to enter the Pool premises
should have a Negative test report of RTPCR from a valid Lab not later
than 72 hours.
Participant ID card to be collected at the venue after submitting the RTPCR test report.
SFI UID CARD is compulsory for the swimmers to participate in the above championships.
1.0 RECEPTION Reception will be made available at the Pool venues for all the enquiries.
2.0
TRANSPORTATION Due to Covid -19 pandemic we are not providing
transportation during the above championships. Kindly make a note of the
same.
3.0
ACCOMMODATION Organising Committee has made OYO rooms as their
accommodation Partner. Participants can use their services for finding
accommodation of one’s choice from them.
OYO Contact: Akram 9666181312, Ahmed 9739973995
4.0
FOOD ARRANGEMENTS Food will be made available to all competitors and
team officials at subsidized rates will be charged per head for all
days, a total package of Breakfast, Lunch and dinner on all days of the
competitions.
Food and Breakfast will be supplied only against coupons which shall be bought by the participants on the day of arrival.
The
coupons will be available at the venue of Championships. Team
managers may contact our food committee members who will be available at
the venues.
5.0
MEDICAL SERVICE A first aid station will be established at venue,
staffed by the doctors to provide emergency medical assistance during
the competitions.
If
more sophisticated medical treatment is required or in case of
emergency, our volunteers will help the team managers in directing them
to the specified medical institutions under the instruction of medical
officers. In case of emergency, ambulance will be called at the
discretion of the physician.
6.0 WEATHER Weather in Mangaluru in the month of November will be warm and cool at nights.
7.0
Inauguration and Closing Function: Opening Ceremony will be held on
25th of November 5pm Closing Ceremony will be held on 28th of November
3pm
8.0 GUIDELINES TO MANAGERS
The following guidelines are to be observed by all team managers and competitors during the championships.
A)
Entries: All forms should have the seal and signature of the respective
state unit Secretary / President. Any corrections, errors and
withdrawals should be reported to SFI Management Committee during the
team managers meeting. Entry form with DD should be couriered to the
organising secretary.
On Line Entry System.
SFI is providing the opportunity for all masters to submit their entries “On-line”. Here is the procedure for the above:
i. Organizing Committee has tied up with SwimIndia for providing Online entry form for the 17th National Masters.
ii.
SFI UID card number is compulsory for validation of the form. iv.
Signed and Sealed form from the respective state unit should be uploaded
for submission of the entry form.
v. All fields have to be filled for the form to be accepted.
vi.
Original sealed and signed form has to be submitted at the venue by the
swimmer to collect the Competition ID card form organizing committee.
vii. Payment also can be made online, only after which your form will be accepted by the organizing committee.
Meeting of Team Managers Team Managers meeting for all disciplines will be held at the venue on 25th of November 430pm.
C) Warm Ups: Warm ups will be allowed at the main competition pool and
also at the adjoining small swimming pool before the commencement of the
swimming sessions (Heat/Finals).
D) Time Trials: All Events will be held on time Trials basis.
E)
Victory Ceremonies: Victory Ceremonies will be held. All winners
should come and report to victory ceremony area immediately when called.
Order of Events: Event will begin at 9am everyday and will run till
the completion of all events without break on that day.
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“There
are these three urgent duties of a farming householder. Which three?
“There is the case where a farming householder quickly gets his field
well-plowed & well-harrowed. Having quickly gotten his field
well-plowed & well-harrowed, he quickly plants the seed. Having
quickly planted the seed, he quickly lets in the water & then lets
it out. These are the three urgent duties of a farming householder. Now,
that farming householder does not have the power or might [to say:]
‘May my crops spring up today, may the grains appear tomorrow, and may
they ripen the next day.’ But when the time has come, the farming
householder’s crops spring up, the grains appear, and they ripen.
“In
the same way, there are these three urgent duties of a monk. Which
three? The undertaking of the training in heightened virtue, the
undertaking of the training in heightened mind, the undertaking of the
training in heightened discernment. These are the three urgent duties of
a monk. Now, that monk does not have the power or might [to say:] ‘May
my mind be released from fermentations through lack of
clinging/sustenance today or tomorrow or the next day.’ But when the
time has come, his mind is released from fermentations through lack of
clinging/sustenance.
“Thus,
monks, you should train yourselves: ‘Strong will be our desire for the
undertaking of the training in heightened virtue. Strong will be our
desire for the undertaking of the training in heightened mind. Strong
will be our desire for the undertaking of the training in heightened
discernment.’ That’s how you should train yourselves.”
https://youtu.be/65QB5cw_f1k
youtube.com
Mastering the Core Teachings of the Buddha Part 1
1. Free online episodes on Buddha’s teachings in His own words
And
2. Free online the first
time, when Jai Bhim was uttered when it was used as a war cry during
the famous Battle of Koregaon (fought between the Peshwa and British
East India Company) on January 1818.The army of Mahars defeated the
Peshwa. Ambedkar used to visit this battle field-located in Pune-every
year, and pay floral tributes to the exemplary valour displayed by the
Mahars.
These free online episodes must be translated in all the 117 classical
languages of the world.
Explanation:
Expressions replete with thousands of words are of no value. One single
meaningful word is more valuable, if hearing it one is pacified.
Verse 101. One Useful Verse Is Better Than A Thousand Useless Verses
Though a thousand verses be
composed of meaningless lines,
better the single line of verse
one hears, then comes to calm.
Explanation:
A poem replete with thousands of verses is of no value if it has no
useful meaning. One single stanza pregnant with wisdom is more valuable,
if hearing it one is pacified.
Verse 102. A Dhamma-Word Is Noble
Though a thousand verses chant
composed of meaningless lines,
better the single Dhamma-line
one hears, then comes to calm.
Explanation:
One may recite hundreds of verses replete with meaningless expressions.
If one recites one line of verse pregnant with wisdom, which is
pacifying, it will be more valuable and nobler.
Verse 103. Self-Conquest Is The Highest Victory
Though thousand times a thousand
in battle one may conquer,
yet should one conquer just oneself
one is the greatest conqueror.
Explanation:
One may conquer a thousand men in a thousand battles. But the person
who conquers just one person, which is one’s own self, is the greatest
conqueror.
Verse 104. Victory Over Oneself Is Unequalled
Greater the conquest of oneself
than subjugating others,
that one who’s always self-restrained,
that one who’s tamed of self .
Explanation:
Self conquest is greater than the conquest of others. The victory of
one who conquers himself cannot be turned into defeat. He remains a self
controlled individual who lives ever disciplined.
Verse 105. Victory Over Self Cannot Be Undone
Neither deva nor minstrel divine,
nor Mara together with Brahma,
can overthrow the victory
of such a one as this.
Explanation: Such conquest cannot be turned into defeat either by a god, spirit, a Mara (devil) or a Brahma (creator).
Verse 106. The Greatest Offering
Month by month for a hundred years
a thousand one might sacrifice,
but if for only a moment one
might honour the self-developed,
such honour were better by far
than century of sacrifice.
Explanation:
One may make sacrifice every month for a hundred years; but, the
honoured paid to one spiritually developed person, for a moment, is
greater than oblations made for a hundred years.
Verse 107. Even Brief Adoration Of An Arahat Is Fruitful
One might tend for a hundred years
the forest’s sacred fire,
but if for only a moment one
might honour the self-developed,
such honour were better by far
than centuries of sacrifice.
Explanation:
A person may perform fire-worship ritual in the forest for a hundred
years. Yet, for a person who adores just for a moment, a
self-restrained, disciplined Arahat, that moment’s adoration of the
Arahat is far nobler than the fire-worship of hundred years.
Verse 108. Worshipping An Unblemished Individual Is Noble
Whatever one who merit seeks
should for a year make sacrifice,
all comes not to a quarter part
of honouring the Noble.
Explanation:
In this world, an individual seeking merit may give alms and offerings
during a religious festival. Or else that person may conduct an
elaborate sacrifice for a whole year. But the merit from all those
activities put together is not even one-fourth the merit one gets by
paying homage to a person who walks straight - an arahat.
Verse 109. Saluting Venerables Yields Four Benefits
For one of respectful nature
who ever the elders honours,
long life and beauty, joy and strength,
these qualities increase.
Explanation:
If a person is in the habit of constantly honouring and respecting
those who are developed and mature, their lives improve in four ways.
Their life span soon increases. Their complexion becomes clearer. Their
good health and comfort will improve. Their vigour and stamina too will
increase.
Verse 110. Virtuous Life Is Noble
Though one should live a hundred years
foolish, uncontrolled,
yet better is life for a single day
moral and meditative.
Explanation:
A single day lived as a virtuous, meditative person is greater than a
hundred years as an individual bereft of virtue and uncomposed in mind.
Verse 111. A Wise One’s Life Is Great
Though one should live a hundred years
foolish, uncontrolled,
yet better is life for a single day
wise and meditative.
Explanation:
A single day’s life of a wise person, who is aware of reality, is
greater than even a hundred years of life of an individual who is bereft
of wisdom and insight.
Verse 112. The Person Of Effort Is Worthy
Though one should live a hundred years
lazy, of little effort,
yet better is life for a single day
strongly making effort.
Explanation:
A single day’s life of a wise person who is capable of strenuous
effort, is nobler than even a hundred years of life of an individual who
is lazy, incapable of making an effort and is wanting in initiative.
Verse 113. Who Knows Reality Is Great
Though one should live a hundred years
not seeing rise and fall,
yet better is life for a single day
seeing rise and fall.
Explanation:
A single day’s life of a person who perceives the arising and
disappearance of things experienced is nobler and greater than the
hundred-year life-span of a person who does not perceive the process of
the rising and disappearance of things.
Verse 114. The Seer Of The Deathless Is A Worthy One
Though one should live a hundred years
not seeing the Deathless State,
yet better is life for a single day
seeing Deathlessness.
Explanation:
A single day’s life of a person who sees the state of deathlessness is
far greater and nobler than the hundred -years life-span of a person who
does not perceive the deathless state.
Verse 115. Life Of One Who Knows The Teaching is Noble
Though one should live a hundred years
not seeing Dhamma Supreme,
yet better is life for a single day
seeing Dhamma Supreme.
Explanation:
A single day’s life of a seer of the Noble Teaching of the Buddha is by
far greater than the life of a hundred years of a person who does not
see the Noble Teaching.
1. Free online episodes on Buddha’s teachings in His own words
And
2.
Free online the first time, when Jai Bhim was uttered when it was used
as a war cry during the famous Battle of Koregaon (fought between the
Peshwa and British East India Company) on January 1818.The army of
Mahars defeated the Peshwa. Ambedkar used to visit this battle
field-located in Pune-every year, and pay floral tributes to the
exemplary valour displayed by the Mahars.
These free online episodes must be translated in all the 117 classical
languages of the world.
Swimming
Federation of India will organize 17th National Masters Championships-
2021,from 26th to 28th November 2021 at St Allosyus College, Bejai -
Kavoor Rd, Renjala, Ranipura Ulliya, Gandhi Nagar, Kavoor, Mangalore,
Karnataka 575013.
SWIMMING FEDERATION OF INDIA
11/A Vithalbhai Patel Colony,
B/h Damubhai Vidyarthi Bhavan,
Near Lakhudi Circle,Navrangpura AHMEDABAD-380 009
17th National Masters championships 2021 MANGALORE
26th to 28th November,2021 Individual Registration Form
To be received by organizers prior to 15th November 2021. To be completed by all masters competitors.
Personal information: To be completed by all competitors.
Surname________________________________________________
Given Name_____________________________________________
Address_________________________________________________
_________________________________________________
City/Town________________________ Post Code_______________
Phone No.____________________ Email.______________________ Sex:-Male
/female Date of Birth : ________Day _______Month ______Year Age as at
31stDecember 2021________________years.
I wish to compete in the swimming / diving events in 17th National
Masters Championships 2021 as per SFI entry form.
Release from liability
I hereby declare that I exonerate of all liability and responsibility
however so arising, the SFI, its affiliates, venue owners, the
organizing committee, sponsors and any other persons that participate in
the masters events, in respect to all and every action or claim about
any accident that may occur (except liability and responsibility for
personal injury or death caused due to negligence of those respective
bodies or persons). I understand how risky the competitions in which I
am going to participate are, and I hereby certify that I am physically
fit and have good health; suitable to compete in this
Warning: Only well prepared and medically fit competitors should enter
the 17th National Masters Championship 2021.
Date:___________ Signature of competitor:_____________________
Please
return this registration form along with entry form on or before 15th
November 2021 to; Shri M Satish Kumar, Organising Secretary,
Karnataka Swimming Assocoation,17thNational Masters Championships 2021,
Bangalore, Karnataka
Contact No. 09880673988(M) Email: karnatakaswimming@gmail.com
SWIMMING FEDERATION OF INDIA
11/A Vithalbhai Patel Colony,
B/h Damubhai Vidyarthi Bhavan,
Near Lakhudi Circle,Navrangpura AHMEDABAD-380 009
17th
National Masters championships 2021 MANGALORE
26th to 28th November,2021
Swimming Entry Form
Surname_________________________________________ Date of Birth
:______________
Given Name______________________________________ Age
Group:________________ Events Entry Time Please (X) against
Min. sec. 1/100 the event for entry
50 met. Free
Style________________________________________________________ 100 met.
Free Style_______________________________________________________ 200
met. Free Style_______________________________________________________
400 met. Free
Style_______________________________________________________
50 met. Back Stroke ____________________________________________________
100 met. Back
Stroke_____________________________________________________ 50 met.
Breast Stroke_____________________________________________________
100 met. Breast
Stroke____________________________________________________ 50 met.
Butterfly Stroke___________________________________________________
100 met. Butterfly
Stroke__________________________________________________ 200 met.
Individual Medley________________________________________________
4X50met. Free Style
Relay_________________________________________________ 4X50met. Medley
Relay ________________________________________________ (Club/ units can
enter one relay Team of 4 members)
(Swimmer can enter in maximum 4 individual events)
Date:_________________ Signature of Competitor_______________
Please
return this Entry Form on or before 15th November 2021 to:
Shri M Satish Kumar, Organising Secretary,
Karnataka Swimming Assocoation,17thNational Masters Championships 2021,
Bangalore, Karnataka
Contact No. 09880673988(M) Email: karnatakaswimming@gmail.com
SWIMMING FEDERATION OF INDIA
11/A Vithalbhai Patel Colony, B/h Damubhai Vidyarthi Bhavan, Near
Lakhudi Circle,Navrangpura AHMEDABAD-380 009
Mangalore
26th to 28th November 2021
To; All Affiliated Units of S.F.I. & N.S.A.
Dear Sir,
Swimming Federation of India will organize 17th National Masters
Championships- 2021,from 26th to 28th November 2021 at St Allosyus
College, Bejai - Kavoor Rd, Renjala, Ranipura Ulliya, Gandhi Nagar,
Kavoor, Mangalore, Karnataka 575013. We trust you will give the widest
publicity to this unique competition Please spread it throughout your
unit to all Clubs and interested participants.
You may use photocopies of Entry & Registration Forms for this
purpose.
The Details of the Events for swimming & diving are as under;
• Minimum Age Limit: 25 years and above
• Age Determining Date: The actual Age of the competitor as at 31st
December 2021.
• Age Groups:
Individual Events: 25-29, 30-34, 35-39, 40-44, 45-49, 50-54, 55-59,
60-64, 65-69, 70-74, 75-79, 80 and Above.
Relay Events: based on total Age of the team members in whole years.
100-119, 120-159, 160-199, 200-239, 240-279, 280-319, 320-359.
• Proof of age: Passport/ Driving license/ Aadhar Card/ Birth Date
Certificate in English to be attached ( Any One)
• Meeting: Meeting will be held on 25th November 2021 at 04:00 p.m.at
the St Allosyus College for giving Competition program and other
information. Events will Start on 26th November 2021 from 08:00 A M
onwards. and will continue upto 28th November 2021. Registration of
swimmer must complete by 25th November 2021 evening 6.00P.M.
• Training Provision: The pool will be available on 25th November 2021
for training practice.On competition days the training will be 45
minutes before the start of the event.
CompetitionVenue: St Allosyus College, Bejai - Kavoor Rd, Renjala,
Ranipura Ulliya, Gandhi Nagar, Kavoor, Mangalore, Karnataka 575013
Entry Restrictions: Swimmer may enter in maximum 4 Individual events and
2 Relays.
• Relay Entry: Only team entry from each club/unit will be accepted.
• Competition note: All start will be “over the head”. The ONE START
rule will apply
for all swimming events.
• Pre-seeding: As per FINA masters rule.
• Eligibility: Masters’ swimmers are eligible to enter in their
respective age groups
only. Swimmers who have participated in National Aquatic championships
during
2018, 2019 AND 2021 are not eligible to enter.
• Reporting: It is the responsibility of each swimmer to report to clerk
of the course at
marshalling area at least 15 minutes prior to their designated race.
• Medals: 1st to 3rd place in each event and age groups will be
presented to Winner.
• Certificates: 1st to 3rd place in each event and age groups.
Participation certificate
will be given to all participants who enter in and complete the race /
all the dives.
21st October 2021
• Entry and Registration fees: Registration fees Rs.200/. per
participant Entry fee Rs. 100/. per event per head and Relay team Rs.
400/=. per team. Late entry will be accepted up to 18th November 2021 on
payment of DOUBLE FEES (Including Registration fees) in Swimming only.
• Last Date: Last date for submitting the entry is 15th November 2021.
• Reporting Date for Swimming : St Allosyus College, Bejai - Kavoor Rd,
Renjala, Ranipura Ulliya, Gandhi Nagar, Kavoor, Mangalore, Karnataka
575013 on 25th
November 2021 before 4.00P.M.
No entry form and registration form will be accepted without entry fee
and Birth Date certificate from competent authority. Entry will be
accepted only if it is counter signed by secretary of affiliated units
of SFI. Kindly send the Fees by D.D in favour of KARNATAKA SWIMMING
ASSOCIATION, PAYABLE AT BANGALORE.
NO EVENT will be conducted if there are less than 3 Entries. Please send
your entry form along with entry fees to:
Shri M Satish Kumar,
Organising Secretary & Secretary
Karnataka Swimming Association,
43,12th Cross, Ram Mandir Road, Sampangi Ram Nagar,
Bangalore - 560027Contact No. 09880673988(M) Email:
karnatakaswimming@gmail.com
for any further detail please contact the secretary general SFI at
Ahmedabad o
for any further detail please contact the secretary general SFI at
Ahmedabad office Tel :. 079 40025531
Monal D Chokshi General Secretary
The
‘Jai Bhim’ term in the ‘Jai Bhim-Jai Bharat’ slogan, which Bahujan
Samaj Party chief Mayawati asked SC/STs, her party workers and
supporters to raise instead of “Bharat Mata ki Jai” traces its origin to
the days of freedom struggle. Chronologically, Jai Bhim precedes Jai
Hind, with one school of thought even stating that the slogan is nearly
200-year-old.Throwing light into the origin of Jai Bhim, Vivek Kumar,
Professor Centre for the Study of Social Systems, School of Social
Sciences at Jawaharlal Nehru University, said, “The first time, when Jai
Bhim was uttered, it was used as a war cry during the famous Battle of
Koregaon (fought between the Peshwa and British East India Company) on
January 1, 1818.”
He
further stated that during the course of the war, when the Mahar sepoys
(as part of the British East India Company) used to cross the Bhima
River, they shouted Jai Bhim to galvanise themselves. Eventually, the
army of Mahars defeated the Peshwa. “Ambedkar used to visit this battle
field — located in Pune – every year, and pay floral tributes to the
exemplary valour displayed by the Mahars,” Vivek Kumar said.
Giving
another anecdote, Vivek Kumar, said, “After the formation of the
Independent Labour Party (ILP) in 1936, when the birthday celebrations
of Ambedkar were being held in a Mumbai chawl, one of the supporters of
Ambedkar shouted Jai Bhim to greet him on his birthday, and since then
it’s usage has increased. “As a movement, the popularity of Jai Bhim
gained momentum after death of BR Ambedkar in 1956,” the JNU professor
said, and added that in any case Jai Bhim emerged before Jai Hind.
Dalit
litterateur and scholar Kanwal Bharti, said, “Jai Bhim became popular
in the Hindi Heartland in 1960s thanks to the efforts of poet Biharilal
‘Harit’. The poet used the words for the first time in Delhi.”
Citing
a letter written by K Jamanadas (published on a website pertaining to
Ambedkar), Bharti said, “How Jai Bhim originated, is narrated by PT
Ramteke in his research paper titled ‘Jai Bhim’ che Janak – Baboo Hardas
LN published in 2000. The paper describes how Hardas conceived and
developed the idea of Jai Bhim.”
Hardas
was not comfortable with Jai Rama-pati with which he was greeted after
being elected as a legislator. “A maulvi explained him the meaning of
Salam Alekum (a greeting among Muslims),” Kanwal Bharti said, and added
that it was from here that Hardas got the idea of Jai Bhim.
Hardas
then decided that ‘Jai Bhim’ should be responded with ‘Bal Bhim’. This
slogan was used as a mode of greeting among the workers of Bhim Vijay
Sangh. “Later ‘Bal Bhim’ was dropped, and it was decided that Jai Bhim
should be used to greet,” said Bharati, and added that Hardas is
considered to be the originator of Jai Bhim.
Hardas
died in 1939 at the age of 35 years, and before this he had coined the
term called Jai Bhim, the Dalit scholar said, and added, “It would
therefore be safe to assume that Jai Bhim had originated well before Jai
Hind.”
The slogan is dedicated to B. R. Ambedkar
Jai
Bhim (alternatively spelled Jay Bhim or Jai Bheem; transl. “Victory for
Bhim”, “Long live Bhim” or “Hail Bhim”) is a slogan and greeting used
by followers of Bhimrao Ramji Ambedkar, an Indian scholar, social
reformer and the chief architect of the Constitution of India. Jai Bhim
literally means “Victory to Bhim” referring to B. R. Ambedkar. In 1935,
Jai Bhim conceived and developed by Babu L. N. Hardas (1904 – 1939), a
staunch follower of Babasaheb Ambedkar, and the secretary of Samata
Sainik Dal.However, its origin is obscure and may date as far back as
1818, well before Ambedkar’s birth.
In
1946, on the occasion of the birthday celebrations of Dr. Bhimrao
Ambedkar, for the first time in the presence of Dr. Ambedkar, Jai Bhim
was proclaimed by Scheduled Caste Poet Bihari Lal Harit (1913-1999)
through a poem in Gandhi Ground, Opp. Old Delhi Railway Station.
Jai Bhim is also called as a slogan by some political parties like the Bahujan Samaj Party (BSP).
History
The
slogan ‘Jai Bhim’ was given by Babu Hardas in 1935. It is recorded that
Babu Hardas L. N. (Laxman Nagarale) himself gave the slogan of ‘Jai
Bhim’ in Ramchandra Kshirsagar’s book SC/STs Movement in India and Its
Leaders. In 1938, a meeting was held at Makranpur in Kannad taluka of
Aurangabad district by Bhausaheb More, an activist of the Ambedkarite
movement. In this meeting, Dr. Babasaheb Ambedkar was also present. In
that meeting, More told the people that from now on, we will only say
‘Jai Bhim’ while greeting each other. Former Judge and of scholar the
Dalit movement Suresh Ghorpade said, “The salutation ‘Jai Bhim’ started
during Dr. Ambedkar’s lifetime. Activists of the Ambedkarite movement
used to call each other ‘Jai Bhim’ but some activists also directly
salutated Dr. Ambedkar as ‘Jai Bhim’.”
Dr.
Narendra Jadhav says, “The slogan of Jai Bhim was given by Babu Hardas.
It is an important triumph for all SC/STs. ‘Jai Bhim’ has become a
symbol of struggle, it has become a cultural identity as well as a
political identity, it also shows the relationship with the Ambedkar
movement, this utterance has become a symbol of all kinds of identities.
I think ‘Jai Bhim’ has become the overall identity of the
revolution,”said Uttam Kamble.
Popular culture
Millions of songs are sung on the word ‘Jai Bhim’ in Maharashtra.
2020 July 14 Jhāna And Mettā - AN 54-55-56 Finger Snap Love Suttas
English
53.
If even for the time of a finger snap, bhikkhus, a bhikkhu pursues,
develops,considers a mind of goodwill, he is called a bhikkhu who is not
devoid of jhāna, who complies with the Teacher’s teaching, who acts
according to his instruction, and who does not eat the country’s
almsfood in vain. How much more, then, those who practice it frequently!
HeartDhamma
125 subscribers
Dhamma talk and guided meditation by Bhante Ānanda
Youtube channel with more dhamma talks and guided meditations:
Treasury of Truth (Dhammapada) Chapter 7, The Saints
Verse 90. Passion’s Fever Gone
With journey finished and sorrowless,
from everything completely free,
for one who has loosened all the ties
passion’s fever is not found.
Explanation:
The are at the journey’s end - their quest for liberation has
succeeded. They are sorrowless and totally released in mind. They have
got rid of all knots and no bonds bind them. In them no anxiety exists.
Verse 91. Saints Are Non-Attached
Mindful Ones exert themselves,
in no abode do they delight,
as swans abandoning their lake
home after home they leave behind.
Explanation:
Those mindful ones make the effort to keep their attentiveness always
in trim. They are not at all attached to abodes or settlements. Giving
up all places of settled living, they leave like the swans who fly away
free in mind.
Verse 92. Blameless Is The Nature Of Saints
For those who don’t accumulate,
who well reflect upon their food,
they have as range the nameless and
the void of perfect freedom too.
As birds that wing through space,
hard to trace their going.
Explanation:
With full understanding that nature is empty and objectless the mind is
free of craving and leaves no trace of its whereabouts like the paths
of birds in flight.
Verse 93. Arahat’s State Cannot Be Traced
For whom pollutions are destroyed,
not attached to any food,
he has as range the nameless and
the void of perfect freedom too.
As birds that wing through space,
hard to trace his going.
Explanation:
If one is totally free of influences, internal or external, that
motivates human behaviour, and is not attached even to food, that kind
of individual focuses his mind on emptiness, objectlessness and freedom
of thought. The path of such saints is difficult to be traced, like the
path of birds flying through the sky.
Verse 94. The Gods Adore Arahats
Whose faculties are pacified
as steeds by charioteers well-tamed,
with pride abandoned, unpolluted,
to even devas this One’s dear.
Explanation:
Those who senses are calmed as a horse trained by a horse-tamer, who
have fully given up judgment, who is free of influences, the sight of
those mentally stable ones please even the gods.
Verse 95. Arahats Are Noble
Like earth is one who’s well-behaved,
secure and not resentful,
as city-post, as filth-free lake,
no wanderings-on for One Who’s Thus.
Explanation:
The noble Arahats never lose their temper whatsoever is done to them.
They are firm and unshaken as the gate-pillars that secure the city
gates. They are as lucid and tranquil as the ocean and the lakes devoid
of mud. That kind of person ceases to wander in the round of existence -
samsara.
Verse 96. The Tranquillity Of The Saints
Peaceful his mind and peaceful
his speech and actions too,
perfect in knowledge of freedom,
One Thus is of utmost peace.
Explanation:
A noble arahat, who is freed by ‘disknowing’, or freedom from knowing,
is calm and unshaken by the impact of changing circumstances. His mind
is at peace. His words are peaceful. His actions are peaceful.
Verse 97. Exalted Are The Unblemished
With no beliefs, the Unmade known,
with fetters finally severed,
with kammas cut and craving shed,
attained to humanity’s heights.
Explanation:
He has no faith in anybody but in himself. He is aware of deathlessness
- the unconditioned. He is a breaker of connections, because he has
severed all worldly links. He has destroyed all the opportunities for
rebirth. He has given up all desires. Because of these, the arahat, is a
truly noble person.
Verse 98. Dwelling Of The Unblemished Is Alluring
Whether in town or woods,
whether in vale, on hill,
wherever dwell the Arahats
so pleasing there the earth.
Explanation:
Whether in the village, in the forest, in a valley or in the plain,
wherever arahats - noble saints - dwell, that place is alluring in the
extreme.
Verse 99. The Passionless Delight In Forests
Delightful are the forests
where folk do not delight,
there the Passionless delight,
they’re not pleasure-seekers.
Explanation:
Those fascinating forests that do not capture the mind of the worldly
masses and in which they do not take worldly delight are attractive to
the passionless ones. The Arahats take delight in the forests, because
they are not pursuers of sensual pleasures.
This
video is about dream vision of J Chandrasekharan who has constructed
Kushinara Nibbana Bhumi Pagoda Bengaluru, This pagodan is built where
people can come make use of the place and get maximum benefit.
Kushinara Nibbana Bhumi Pagoda
White Home
668, 5A Main Road
8th Cross HAL III Stage
Punya Bhumi Bengaluru
Magadhi Karnataka
Prabuddha Bharat International
Hunger is the greatest ill, the greatest suffering - conditionedness, said Awakened One
knowing this reality at it is:
Ultimate Happiness supreme that is the end of suffering.
Sujata fed Buddha, Ashoka planted fruit bearing trees all over his empire.
Maha Mayawati wants that rule and VP Haris may direct their followers to Grow Broccoli Bell Peppers Cucumber Carrots Beans in pots like Free Birds in Vegan White Home to make the hungry minds to glow like Lotus.
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make this country Buddhist)
All
Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha
Prapanchmay karunge.” (We will make the whole world Prabuddha Prapanch
Live upto 150 years for the price of coffee
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According
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From June 18, world will be 100% free and happy from December 8th. Their
predictions about Italy and Spain fit exactly.
Maker
of COVID Tests Says Pandemic is Biggest Hoax Ever Perpetrated It is
like a blind man searching for a black cat in a dark room which is not
there.
This
video is about dream vision of chandrashaker who has build terrace
vipassana pagoda in Bangalore,new thippasandra, This pagodan is built
where people ca…
Do Mindful Swimming
WORLD WILL BE FREE FROM HOAX - STRENGTHENING THE TRUST FOR BEST OF HEALTH -SINGAPORE UNIVERSITY SURVEY
About
the Sutta:The recitation of the Ratana Sutta is a powerful blessing for
protection and an aid for every meditation leading to Nibbàna. The
Buddha, the
Lord of
Peace, recited this Sutta in the city of Vesàli, India, and as a result,
calamities caused by famine, evil spirits and disease vanished
completely. Furthermore, hundreds of thousands of critically ill people
recovered instantly and 588,000 people, who attained supramundane Paths,
Fruitions, and thus Nibbàna, bore witness to this extraordinary event.
The unique power in the recitation of the Ratana Sutta, based on the
boundless power of the Buddha’s command, surpasses all arts of magical
devices (yantras), spells (mantras) and occultism.
The miraculous effects of this recitation diffused
even to many solar systems. Hence, today, when
calamities of disease and misfortune abound, every
Buddhist should arouse friendliness (mettà) and
compassion (karuõà) and recite the Ratana Sutta
for the protection and safety of oneself, of others,
of one’s country and of the whole world.
May all the noble wishes of those who recite
the Ratana Sutta be fulfilled, producing the
sweet fruit of prosperity, happiness and
health .
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Credits: Youtube channel “Power by Wikiread” Buddhist Buddhist Ratana
Sutta by Priya Barua With nice VoiceSinger: Priya BaruaSong: Buddhist
Buddhist Ratna Sutta || Special Thanks to: Priya BaruaYoutube:https://www.youtube.com/watch?v=8ILWR…
“Monks,
there are these eight rewards of merit, rewards of skillfulness,
nourishments of happiness, celestial, resulting in happiness, leading to
heaven, leading to what is desirable, pleasurable, & appealing, to
welfare & happiness. Which eight?
“There
is the case where a disciple of the noble ones has gone to the Buddha
for refuge. This is the first reward of merit, reward of skillfulness,
nourishment of happiness, celestial, resulting in happiness, leading to
heaven, leading to what is desirable, pleasurable, & appealing; to
welfare & to happiness.
“Furthermore,
the disciple of the noble ones has gone to the Dhamma for refuge. This
is the second reward of merit, reward of skillfulness, nourishment of
happiness, celestial, resulting in happiness, leading to heaven, leading
to what is desirable, pleasurable, & appealing; to welfare & to
happiness.
“Furthermore,
the disciple of the noble ones has gone to the Sangha for refuge. This
is the third reward of merit, reward of skillfulness, nourishment of
happiness, celestial, resulting in happiness, leading to heaven, leading
to what is desirable, pleasurable, & appealing; to welfare & to
happiness.
“Now,
there are these five gifts, five great gifts — original, long-standing,
traditional, ancient, unadulterated, unadulterated from the beginning —
that are not open to suspicion, will never be open to suspicion, and
are unfaulted by knowledgeable contemplatives & brahmans. Which
five?
“There
is the case where a disciple of the noble ones, abandoning the taking
of life, abstains from taking life. In doing so, he gives freedom from
danger, freedom from animosity, freedom from oppression to limitless
numbers of beings. In giving freedom from danger, freedom from
animosity, freedom from oppression to limitless numbers of beings, he
gains a share in limitless freedom from danger, freedom from animosity,
and freedom from oppression. This is the first gift, the first great
gift — original, long-standing, traditional, ancient, unadulterated,
unadulterated from the beginning — that is not open to suspicion, will
never be open to suspicion, and is unfaulted by knowledgeable
contemplatives & brahmans. And this is the fourth reward of merit,
reward of skillfulness, nourishment of happiness, celestial, resulting
in happiness, leading to heaven, leading to what is desirable,
pleasurable, & appealing; to welfare & to happiness.
“Furthermore,
abandoning taking what is not given (stealing), the disciple of the
noble ones abstains from taking what is not given. In doing so, he gives
freedom from danger, freedom from animosity, freedom from oppression to
limitless numbers of beings. In giving freedom from danger, freedom
from animosity, freedom from oppression to limitless numbers of beings,
he gains a share in limitless freedom from danger, freedom from
animosity, and freedom from oppression. This is the second gift, the
second great gift — original, long-standing, traditional, ancient,
unadulterated, unadulterated from the beginning — that is not open to
suspicion, will never be open to suspicion, and is unfaulted by
knowledgeable contemplatives & brahmans. And this is the fifth
reward of merit, reward of skillfulness, nourishment of happiness,
celestial, resulting in happiness, leading to heaven, leading to what is
desirable, pleasurable, & appealing; to welfare & to happiness.
“Furthermore,
abandoning illicit sex, the disciple of the noble ones abstains from
illicit sex. In doing so, he gives freedom from danger, freedom from
animosity, freedom from oppression to limitless numbers of beings. In
giving freedom from danger, freedom from animosity, freedom from
oppression to limitless numbers of beings, he gains a share in limitless
freedom from danger, freedom from animosity, and freedom from
oppression. This is the third gift, the third great gift — original,
long-standing, traditional, ancient, unadulterated, unadulterated from
the beginning — that is not open to suspicion, will never be open to
suspicion, and is unfaulted by knowledgeable contemplatives &
brahmans. And this is the sixth reward of merit, reward of skillfulness,
nourishment of happiness, celestial, resulting in happiness, leading to
heaven, leading to what is desirable, pleasurable, & appealing; to
welfare & to happiness.
“Furthermore,
abandoning lying, the disciple of the noble ones abstains from lying.
In doing so, he gives freedom from danger, freedom from animosity,
freedom from oppression to limitless numbers of beings. In giving
freedom from danger, freedom from animosity, freedom from oppression to
limitless numbers of beings, he gains a share in limitless freedom from
danger, freedom from animosity, and freedom from oppression. This is the
fourth gift, the fourth great gift — original, long-standing,
traditional, ancient, unadulterated, unadulterated from the beginning —
that is not open to suspicion, will never be open to suspicion, and is
unfaulted by knowledgeable contemplatives & brahmans. And this is
the seventh reward of merit, reward of skillfulness, nourishment of
happiness, celestial, resulting in happiness, leading to heaven, leading
to what is desirable, pleasurable, & appealing; to welfare & to
happiness.
“Furthermore,
abandoning the use of intoxicants, the disciple of the noble ones
abstains from taking intoxicants. In doing so, he gives freedom from
danger, freedom from animosity, freedom from oppression to limitless
numbers of beings. In giving freedom from danger, freedom from
animosity, freedom from oppression to limitless numbers of beings, he
gains a share in limitless freedom from danger, freedom from animosity,
and freedom from oppression. This is the fifth gift, the fifth great
gift — original, long-standing, traditional, ancient, unadulterated,
unadulterated from the beginning — that is not open to suspicion, will
never be open to suspicion, and is unfaulted by knowledgeable
contemplatives & brahmans. And this is the eighth reward of merit,
reward of skillfulness, nourishment of happiness, celestial, resulting
in happiness, leading to heaven, leading to what is desirable,
pleasurable, & appealing; to welfare & to happiness.
“Monks,
these are the eight rewards of merit, rewards of skillfulness,
nourishments of happiness, celestial, resulting in happiness, leading to
heaven, leading to what is desirable, pleasurable, & appealing, to
welfare & happiness.
“Tujhech DhammaChackra he Fire Jagavari….
#Buddha #BuddhaPurnima2021 #HappyVesak #VesakDay
#SpreadingAmbedkariteCulture #JaiBhim #StayHomeStaySafe #FirstlyIndian
Visit my YouTube Channel https://t.co/VuwRKUA7il”
http://www.buddhanet.net/dhammapada/d_fools.htm
Verse 65. Profit From The Wise
Though briefly one intelligent
might wait upon the wise,
quickly Dhamma he can sense
as tongue the taste of soup.
Explanation: If a wise person were to associate with a wise
person, even for a moment, he will quickly understand the Teaching.
This is very much like the tongue being able to discern the subtle
flavours of soup. This stanza could be further appreciated when you
contrast it with the previous one. In the previous one the image used
is the soup. Though it serves tasty food endlessly, it just cannot
appreciate how food tastes, very much like a foolish individual being
unable to appreciate the teaching even when he keeps company with
the wise. An intelligent man, even though he is associated with a
wise man only for a moment, quickly understands the Dhamma, just as
the tongue knows the taste of soup.
Verse 68. Happiness Results From Good Deeds
But well-made is that kamma
which done brings no remorse,
of which one senses the result
with glad mind and with joy.
Explanation: It is good if one were to do such actions that
would not bring repentance later. One should do things that bring
pleasant consequences.
Verse 75. Path To Liberation
One is the way to worldly gain,
another to Nibbana goes.
Clearly comprehending this
the bhikkhu, Buddha’s follower
should wallow not in proffered gifts,
surrendering instead to solitude.
Explanation: There is one way to worldly and material progress
and profit. But the way to Nibbana is quite different than that. The
monk, who is the Buddha’s disciple, should be clearly aware of
this difference. He must not take delight in the worldly gifts with
which he is being enticed. He must on the other hand seek solitude.
http://www.buddhanet.net/dhammapada/d_wise.htm
Verse 77. The Virtuous Cherish Good Advice
Let him exhort, let him instruct,
and check one from abasement.
Dear indeed is he to the true,
not dear is he to the false.
Explanation: The wise and good person who reproaches and warns,
and prevents a person from getting into anti-social behaviour, is
liked by virtuous individuals - and disliked by those who are evil.
Verse 78. In The Company Of The Virtuous
Don’t go around with evil friends,
with rogues do not resort.
Spend your time with noble friends,
and worthy ones consort.
Explanation: Do not associate with people who have evil ways.
Avoid the company of wicked, evil people who are mean and bad. Associate
with worthy friends. Keep the company of noble persons who are superior
in quality and virtue and who will be able to elevate you.
Verse 79. Living Happily In The Dhamma
Happy is he who Dhamma drinks
with heart that’s clear and cool.
One so wise e’er delights
in Dhamma declared by the Noble.
Explanation: One who delights in “The Teaching”
lives happily with a pure mind. The experience of the “Sublime
Ones” the wise always enjoy.
Verse 80. The Wise Control Themselves
Irrigators govern waters,
fletchers fashion shafts,
as joiners shape their timber
those who are wise tame themselves.
Explanation: The irrigator who manages water is skilled in
directing water to whatever place he wants. The fletcher skilfully
shapes a very straight arrow-shaft out of a piece of wood by working
skilfully on it. The carpenter selects a block of wood and constructs
whatever he wants out of it, depending on his need. In the same way,
the wise person works upon their mind, restraining it the way they
desire.
Verse 81. The Wise Are Steadfast
Just as a mighty boulder
stirs not with the wind,
so the wise are never moved
either by praise or blame.
Explanation: The wise remain unmoved and unruffled both by
praise and humiliation. The wise remain unshaken under all vicissitudes
of life, like the solid rock that withstands the buffetings of wind,
unmoved.
Verse 82. The Wise Are Happy
Even as a fathomless lake,
a lake so calm and clear,
so dhammas having heard
serene the wise become.
Explanation: The exceedingly deep oceans are tranquil, calm
and are not agitated. In the same way whose wise ones who listen to
the word of the Buddha acquire deep awareness and are extremely calm
and tranquil.
Verse 83. The Wise Are Tranquil
Everything the good renounce,
the peaceful chatter not of fond delights,
and whether touched by pleasure or pain
nor joy or woe in the wise is seen.
Explanation: The noble and wise persons are not attached to
anything whatsoever in the world. The disciplined persons do not talk
desiring worldly things, material benefits or sensual delights. Whatever
fortune or ill-fortune may touch them, they remain calm, neither depressed
or elated.
Verse 84. The Wise Live Correctly
Neither for one’s own, nor for another’s
sake
one should wish for children, wealth, estate,
nor success desire by means unjust,
thus virtuous, and wise, righteous one would be.
Explanation: Not for one’s own benefit nor for that of
others, does he desire children, wealth or kingdom. Nor does he desire
self-glory. Thus he is realistic, penetrative and well behaved.
Verse 85. A Few Reach The Other Shore
Among folk they are few
who go to the Further Shore,
most among humanity
scurry on this hither shore.
Explanation: Of those who wish to cross over to the other
side only a handful are successful. Those others who are left behind
keep running along this shore. Those masses who have not been able
to reach liberation continue to be caught up in Samsara.
Verse 86. Those Who Follow The Dhamma Are Liberated
But they who practise Dhamma
according to Dhamma well-told,
from Death’s Domain hard to leave
they’ll cross to the Further Shore.
Explanation: The realms over which Mara has sway, are difficult
to be crossed. Only those who quite righteously follow the way indicated
in the well-articulated Teachings of the Buddha, will be able to cross
these realms that are so difficult to cross.
Verse 87. Liberation Through Discipline
Abandoning the dhammas dark
the wise should cultivate the bright,
having from home to homeless gone
in solitude unsettling.
Explanation: The wise person abandons fully and totally those
tainted views and questionable ways of behaviour and moves away from
the known comforts of lay life into the unfamiliar way of life of
the renunciate. He practises virtue conducive to the achievement of
liberation.
Verse 88. Purify Your mind
Let them desire that rare delight
renouncing pleasures, owing nought,
those wise ones should cleanse themselves
from all defilements of the mind.
Explanation: He takes interest in liberation. He gives up
all preferences for sensualities. This way, he is without any possessions.
The wise person proceeds to cleanse his mind from those defilements
that blemish the mind.
Verse 89. Arahats Are Beyond Worldliness
Those who come to Wakening
with mind full-cultivated,
delight, no longer clinging,
in relinquishing attachment:
they, without pollution, radiant,
in this world have reach Nibbana.
Explanation: There are those wise individuals who have practiced
extremely well the factors conducive to the attainment of liberation.
They do not cling to anything emotionally or mentally. They are opposed
to the tendency to be greedy and grasping, They take delight in non-grasping.
They, the shining ones, who are totally bereft of blemishes, have
attained liberation in this world itself.
Verse 76. Treasure The Advice Of The Wise
Should one a man of wisdom meet
who points out faults and gives reproof,
who lays a hidden treasure bare,
with such a sage should one consort.
Consorting so is one enriched
and never in decline.
Explanation: If one discovers a wise person
who points out one’s errors and sternly corrects one, he should be
looked upon as a benign revealer of a treasure. His company should be
sought. Such association would make better persons of men.
As per the wishes of Late Shri. Jagadhale Ji let us create as many swimming pools as possible in entire Karnataka.
http://www.buddhanet.net/dhammapada/d_flower.htm
Verse 45. The Seeker Understands
One Trained will comprehend this earth,
the world of Yama, and the gods,
One Trained discern the well-taught Dhamma
as one who’s skilled selects a flower.
Explanation: In the previous stanza the question was raised
as to who will penetrate the well-articulated doctrine? The present
stanza provides the answer: the student, the learner, the seeker,
the person who is disciplined. He or she will perceive the doctrine,
like the expert garland-maker who recognizes and arranges flowers.
It is the learner, the seeker, the student who will perceive the world
of Yama, the realm of heavenly beings and existence on earth. He will
discard and determine the various areas of the doctrine, life a deft
garland-maker who plucks and arranges the flowers into garlands.
Verse 46. Who Conquers Death?
Having known this froth-like body
and awakening to its mirage nature,
smashing Mara’s flowered shafts
unseen beyond the Death-king go.
Explanation: This body of ours is like froth, bubbles, or
foam. It disintegrates quickly. The nature of life is like a mirage,
an illusion. Therefore, one must give up these unrealities. To achieve
that one must destroy Mara’s flower-arrows by which he tempts
men and women. It is necessary that the truth-seeker should go beyond
Mara’s region, to areas unseen by him. Mara knows only the realm
of death. The truth seeker goes beyond that region to the ‘deathless’
(Nibbana) - a domain Mara has never seen.
Verse 47. Pleasure Seeker Is Swept Away
For one who has a clinging mind
and gathers only pleasure-flowers,
Death does seize and carry away
as great flood a sleeping village.
Explanation: Those men and women , fascinated by worldly things,
go about seeking pleasure, like a garland-maker picking the flowers
of his choice in a garden. But, gradually and silently, death overcomes
them like a flood in the night sweeping away a village asleep.
Verse 48. Attachment To Senses If Folly
For one of desires insatiate
who gathers only pleasure-flowers,
for one who has a clinging mind
Death the sovereign overpowers.
Explanation: Those who pursue worldly pleasures are like garland-makers
who pick flowers here and there in the garden according to their preference.
Those given to pleasures of the senses are not satisfied. They seek
still more. In consequence of their endless pleasure-seeking they
come under the spell of Antaka, or ‘ender of all’, i.e.
death.
Verse 49. The Monk In The Village
Just as a bee in a flower
harming neither hue nor scent
gathers nectar, flies away,
so in towns a Wise One fares.
Explanation: The bee extracts honey from flowers without
damaging either the colour or the fragrance of the flower and in so
doing helps the tree bear much fruit. Similarly, the silent sage goes
about the village collecting alms without harming anyone even minutely,
and in so doing helps people gain much merit and happiness.
Verse 50. Look Inwards And Not At Others
Not others’ opposition
nor what they did or failed to do,
but in oneself should be sought
things done, things left undone.
Explanation: Do not find fault with others. Do not worry about
what others do or not do. Rather, look within yourself to find out
what you yourself have done or left undone. Stop doing evil; do good.
Verse 51. Good Words Attract Only Those Who Practice
Just as a gorgeous blossom
brilliant but unscented,
so fruitless the well-spoken words
of one who does not act.
Explanation: A flower may be quite attractive, alluring. It
may possess a brilliant hue. But, if it is devoid of fragrance, and
has no scent, it is of no use. So is the well spoken word of him who
does not practice it. It turns out to be useless.
Verse 52. Good Words Profit Only Those Who Practise
Just as a gorgeous blossom
brilliant and sweet-scented,
so fruitful the well-spoken words
of one who acts as well.
Explanation: A flower may be quite attractive, alluring and
possessing a brilliant hue. In addition, it may be also full of fragrance.
So is the person who is well spoken and practises what he preaches.
His words are effective and they are honoured.
Verse 53. Those Born Into This World Must Acquire Much Merit
As from a mass of flowers
many a garland may be made,
so by one born mortal
should many good deeds be done.
Explanation: The deft maker of garlands takes a variety of
flowers. Out of these he creates garlands of different strands and
variegated arrangements. In the same way, those who are born into
this world should, out of their lives, create good, wholesome, meritorious
actions of a vast variety.
Verse 54. Fragrance of Virtue Spreads Everywhere
The fragrance of flowers drifts with the wind
as sandalwood, jasmine of lavender.
The fragrance of virtue o’ersweeps the wind,
all pervasive is virtue of the good.
Explanation: The world knows, many a sweet smelling flower
and fragrant object. But, the fragrance of these moves only leeward.
None of these, however strong their fragrance may be, spread their
sweet smell against the wind. But, in contrast, the sweet smell of
virtue of a spiritually evolved individual spreads in all directions
and is universally experienced.
Verse 55. Fragrance Of Virtue Is The Sweetest Smell
Sandalwood or lavender,
lotus or the jasmine great,
of these many fragrances
virtue’s fragrance is supreme.
Explanation: Sandalwood, lavender, water-lily and the jasmine
exude fragrance. Of all these varieties of fragrances the sweet-smell
of virtue is the most supreme. This is because the fragrance of virtue
is universally favoured. Besides, the fragrance of virtue spreads
in all directions, even against the wind.
Verse 56. Fragrance Of Virtue Wafts To Heaven
Faint is this fragrance
of lavender and sandalwood,
but fragrance of the virtuous
soars sublime amongst the gods.
Explanation: The fragrance of lavender and sandalwood is quite
slight. Why? Because it is limited in this world. Such a fragrance
can spread only on earth. This way it is a very slight fragrance.
But, the sweet smell of virtue is, in contrast, supreme, because it
spreads not only throughout the earth, it rises even to the highest
heavens.
Verse 57. Death Cannot Trace The Path Of Arahats
Of those with perfect virtue
who dwell in heedfulness,
freed by Final Knowledge
Mara cannot know their path.
Explanation: Of those noble one, who are perfect in behaviour,
living constantly alert, fully aware of the experience within, Mara,
the evil one, does not know their destiny. Mara can trace only the
slothful dead. He cannot trace those who have reach the Deathless.
Verse 58. Lotus Is Attractive Though In A Garbage Heap
As beside the highroad
where rubbish in a pit is flung
there flourishes the lotus bloom
fragrant and the mind’s delight.
Explanation: Someone is likely to dump refuse on a high road.
In that heap of refuse, a sweet-smelling lotus is likely to grow.
Verse 59. Arahats Shine Wherever They Are
So among rubbish-beings,
common humans blind-become,
the Perfect Buddha’s pupil
outshines with wisdom bright.
Explanation: In the same way, in the heap of rubbish made
up of various types of foolish people, the disciple of the Buddha
shines above all others.
Verse 44. The Garland-Maker
Who will comprehend this earth,
the world of Yama, and the gods?
Who will discern the well-taught Dhamma
as one who’s skilled selects a flower.
Explanation: An expert in garland making will select, pluck
and arrange flowers into garlands. In the same way who will examine
the nature of life penetratingly? Who will perceive the real nature
of life in the world, along with the realms of the underworld and
heavenly beings? Who will understand and penetratively perceive the
well-articulated doctrine, like an expert maker of garlands, deftly
plucking and arranging flowers.
This
video is about dream vision of J Chandrasekharan who has constructed
Kushinara Nibbana Bhumi Pagoda Bengaluru, This pagodan is built where
people can come make use of the place and get maximum benefit.
Kushinara Nibbana Bhumi Pagoda
White Home
668, 5A Main Road
8th Cross HAL III Stage
Punya Bhumi Bengaluru
Magadhi Karnataka
Prabuddha Bharat International
Hunger is the greatest ill, the greatest suffering - conditionedness, said Awakened One
knowing this reality at it is:
Ultimate Happiness supreme that is the end of suffering.
Sujata fed Buddha, Ashoka planted fruit bearing trees all over his empire.
Maha Mayawati wants that rule and VP Haris may direct their followers to Grow Broccoli Bell Peppers Cucumber Carrots Beans in pots like Free Birds in Vegan White Home to make the hungry minds to glow like Lotus.
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make this country Buddhist)
All
Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha
Prapanchmay karunge.” (We will make the whole world Prabuddha Prapanch
Live upto 150 years for the price of coffee
Nicotinamide Adenine Dinucleotide (NAD)15
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at $62.00 which plays a role in generating energy in the human body
available ‘for the price of a coffee a day’ a Stunning anti-ageing
breakthrough could see humans live to 150 years and regenerate organ.New
process has been found by Harvard Professor David Sinclair and
researchers from the University of New South Wales, involving cell
reprogramming.
According
to the University of Singapore survey/review based on 131 countries.
From June 18, world will be 100% free and happy from December 8th. Their
predictions about Italy and Spain fit exactly.
Maker
of COVID Tests Says Pandemic is Biggest Hoax Ever Perpetrated It is
like a blind man searching for a black cat in a dark room which is not
there.
This
video is about dream vision of chandrashaker who has build terrace
vipassana pagoda in Bangalore,new thippasandra, This pagodan is built
where people ca…
“Swimming
often devolves into autopilot behavior in which you focus only on
getting in the distance you’ve planned, or ‘following the black line.’
This is a lost opportunity.
Swimming
can also be an immensely rewarding opportunity to practice mindfulness.
By swimming mindfully, we can transform routine lap sessions into an
immersive form of moving meditation.” — Terry Laughlin, founder of Total
Immersion Swimming.
Begin each swim with an intention to be fully present in the water, rather than to just get laps in.
As
you begin swimming, focus on each stroke. Notice the feeling of the
wetness on your skin. Feel yourself — buoyant — moving through water.
Focus
on your breath. As you take breaths, shift your focus from a stroke
rhythm to a breathing rhythm, noticing the unbroken alternation of
in-breaths and out-breaths.
How does your body accommodate to this rhythm?
Align
head and spine. Visualize being towed forward by a line attached to the
top of your head, so your head and spine are both lengthening and
always moving in the direction you want to travel.
As
you continue with your strokes, focus on the feeling of your arms
entering and leaving the water. Feel the cool, dry air on your arms
briefly; then the wet thickness of the water for a longer period of
submersion.
Listen to the sounds of swimming. Hear the splashes, the bubbles and your own breath. How quietly can you swim?
Continue your strokes, noticing how far your arms are reaching in front of you, striving to feel “taller” with each stroke.
As you complete your swim, be grateful for your ability to merge mind and body, moving like water.
Comments
My doctor advised me to try swimming to avoid a slip disc operation. I tried and it helped me. I’m now practising mindful swimming.
The swimming pool is my hospital and a meditation centre.-JC
After
serving in Iraq for 3 years, swimming was the only way I could relax
when I came back. The requirement to breathe brought oxygen back into my
brain, which was still in a constant state of hypervigilance. The
coolness of the water replenished my parched body. The blue color of the
water dazzled my eyes after seeing nothing but brown. And the rhythmic
motion and quiet splashing gently brought peace and calm into my body.
Pure healing.-SEB
Arizona
July 23, 2017
If
you want to swim well, you are always thinking about breath, stroke,
alignment, etc. Ask anyone, coach or swimmer, in a master’s swim
program. Or anyone in any formal swim program for that matter. BTW, the
black line, interval, pace, completing the set, minding the time clock,
all require mindfulness.
Arguably,
anything you want to do well required mindfulness. For example, if you
play a musical instrument, you have to be mindful of (pay attention to)
intonation, timing, dynamics, etc.
-em
ny
May 30, 2017
In
Murcia Spain we swim.for meditation and against the clock .teacher is a
backstroke medalist yoga expert.we sing outloud while doing 3K or
silently…Rockefeller once said. ” he who dies having done the most laps
wins. “.-murcia.es
murcia
May 26, 2017
Laughlin’s Total Immersion swimming is one of the best things I have learned in years. Loving that water!-Mark Muhich
Doctors
recommend swimming as one of the best exercises around, and for good
reason. When we swim, the main muscle groups all go to work in a way
that doesn’t put undue stress on the body. This makes it a wholesome
aerobic exercise for young and old alike. The health benefits of this
kind of workout include:
Improving blood circulation around the body
Helping get rid of excess cholesterol within the bloodstream
Curbing obesity and its accompanying health issues
Maintaining general fitness
Most
people enjoy swimming because it’s so refreshing and good for you. But
you could go the extra lap and practice mindful swimming – and get the
best of both worlds. With mindful swimming, instead of just focusing on
reaching a certain goal, you pay full attention to the exercise and the
sensations experienced as you swim. Extending your mindfulness practice
into swimming is a great way to break up the routine of sitting
meditation.
Is there a link between swimming and meditation?
The
answer depends on the swimmer! Meditation is about awareness, and it
might be argued that awareness is possible in every situation, including
swimming. With mindful swimming, you can enjoy the current moment
without worrying about any stressful issues at work, home or elsewhere.
Instead
of mindlessly plunging into the water and doing your laps, take a few
moments to formulate the intention of being entirely present in the
water. Once you’ve begun swimming, see if you can maintain awareness of
the here and now. Enjoy the feeling of buoyancy as you glide across the
pool and take note of other physical sensations – wetness, scent, sound,
etc. Remain present as your arms enter and leave the water, your legs
propel your body forward and your head follows the rhythm of the
movement. How does it feel? Acknowledging sensations that you don’t
usually notice is part of what makes swimming as meditation so
enjoyable. Alternatively, when swimming laps or floating, you may also
choose to focus on your breath.
The joy of mindful swimming
When
you meditate, the mind is no longer bound by the anxieties and stresses
that usually take up so much mental space. Instead, the mind is
spacious and refreshed, and you feel rejuvenated. This naturally
inspires you to work on bettering yourself and improving the lives of
others. By incorporating the exercise of swimming as meditation into
your mindfulness regime, you train in extending your “on-the-cushion”
practice into your everyday life.
Professional
swimmers tend to repeat the same movements every time they train. It’s
easy for them to give their minds free rein to wander as they swim
instead of being mindfully aware of their breath and physical
sensations. In her article “Mindful Swimming” in Swimming World
Magazine, former competitive swimmer Tonya Nascimento believes that
mindfulness can help athletes while training as well as while competing.
“At all levels, swim meets can have a multitude of distractions that
capture your mind and direct your attention away from your races. [ …]
The goal of mindfulness is to develop a sense of calm in the midst of
the storm; it is to gain control over one’s own thoughts. By becoming
aware of your thoughts, you can decide to let go of those thoughts that
hinder your performance, and decide to concentrate on only those
thoughts that help you improve,” she writes.
A
number of national swimming teams (including the U.S. Olympic team)
have incorporated mindfulness in their training sessions. The feedback
has been positive: athletes have reported improved performances when
they focus on being fully present rather than focusing on the goal
(winning!) alone. Mindful presence helps swimmers maintain balance, and
balance fosters peak performance.
Before
trying mindful swimming, make sure your swimming level is good enough.
Once you get the groove of it, you’ll realize that swimming and
meditation are an awesome match. Most importantly, remember that
swimming – and meditating – should be enjoyable!
By
reading this article it’s clear that you’re interested in the practice
of meditation and its results: experiencing genuine joy and well-being.
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recommend swimming as one of the best exercises around, and for good
reason. When we swim, the main muscle groups all go to work in a way
that doesn’t put undue stress on the body. This makes it a wholesome
aerobic exercise for young and old alike. The health benefits of this
kind of
Do Mindful Swimming
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The Yoga Sutras of Patanjali: a manual of Buddhist meditation?
Translation
and free adaptation of the article published on the blog “Theravadin -
Theravada Practice Blog” (http://theravadin.wordpress.com/).
We consider here the Yoga Sutras of Patanjali, a classical text and revered in Hinduism, dated at approx.200 BC and compared its semantics and vocabulary to Buddhist canonical texts.In summary, this comparison is quite obvious that the author of Yoga Sutra was highly influenced by Buddhist philosophy and meditation practice, possibly contemporaneously to the author.
Moreover, it appears that a student of Buddhist canonical texts may in fact be more easily understood than the Yoga Sutra a Hindu practitioner with no other previous reference parameter practical and philosophical.We do not consider comments here later Hindu / Brahman existing this text, some of which seem to avoid (or ignore) the original references to
Buddhism in this text.
The proximity of the Yoga Sutra-style, vocabulary, and subject to canonical texts in Pali could also mean simply that Patanjali - or whoever it is that inspired his writings - had practiced meditation from a Buddhist contemplative community, a community of monks for a time before returning to Brahmanism and then the movement would have rephrased his experience in order to add a divine touch to your experience, making substantial use of technical terms of Buddhist meditation, as originally framed or developed by the Buddha for the purpose of contemplative practice.But this would be pure speculation, because there is so far no studies or historical finding that supports this understanding.
It
is also possible, even likely, that the Buddhist meditation had so
broadly permeated the practice Hindu / Brahman at the time (after years
of a strong cultural influence began with Buddhist proselytism promoted
by Ashoka the Buddhist Sangha in his reign and Consolidation of India),
that these technical terms as well as descriptions of practice of jhana /
dhyana (meditative absorptions) have it built into common knowledge at
the point of no longer sounding particularly Buddhists.Something
similar to what happens today with the adoption of the ideas of
“nirvana” and “karma” in Western culture, in Christian countries.
In
particular, if the Yoga Sutra is read in one continuous line is amazing
how close the text is the thoughts and topics about samadhi, jhana
meditation and Samatha (concentration) as defined in the ancient texts
in Pali Buddhist.
For a first analysis, an overview.Look
at the “Ashtanga Yoga” or the “Eightfold Path of Yoga” (sic) we are
certainly inclined to think the definition of the central Buddha of the
Noble Eightfold Path.
But
instead of following the Buddhist literary definition of the Noble
Eightfold Path, the interpretation of the eightfold path of yoga follows
(to our surprise?) Another description of the Buddhist path: the one
given by the Buddha as he described how he taught his disciples to
practice in your system meditative, which consists of a number of steps
outlined in various suttas of the volume of speeches with Mean Length
(as in Ariyapariyesana Sutta, MN 26, etc.) and remind us much of the way
“yogic” (pragmatic?), as devised by Patanjali at Yoga Sutra
Then compare these two “paths to reach the samadhi.”
First what is in the Yoga Sutra of Patanjali:
Yama, on the field conduct, morality or virtue
Niyama, self-purification and study
Asana, proper posture
Pranayama, breath control
Pratyahara, the removal of the five senses
Dharana, concentration or apprehension of the object meditative
Samadhi, meditative absorption
And down the list of steps recommended by the Buddha when asked about the gradual development through his teachings.This list is found in many suttas of the volumes of speeches and Mean Length Long, as in other parts of the Canon:
Sila, moral conduct or virtue, and Santosa, contentment
amvara, containment orremovalof the senses
Kayagata-sati and Iriyapatha, or “Asana” means the cultivation of mindfulness and four correct postures.
Anapanasati, mindfulness of breathing
Overcoming Obstacles or five nivarana (sensual desire, ill will, anxiety and remorse, sleep and torpor, doubt, skeptical)
Sati, mindfulness, keep the object in mind, often quoted along with the comments dharana canonical.
Jhana, levels of meditative absorption
Samadhi, a result of absorption, the “realization” of various kinds or Samāpatti
Of course we’re not the first to notice similarities such as the list above.A handful of other authors have noted some more and others less obvious parallels.In fact, even Wikipedia has an entry for Yoga Sutra in which we read:
Karel Werner writes that” the system of Patanjali is unthinkable without Buddhism.As far as terminology goes aa long in the Yoga Sutra that reminds us of
formulations of the Buddhist Pali Canon and even more Abhidharma
Sarvastivada Sautrantika and school. “Robert Thurman writes that
Patanjali was influenced by the success of the Buddhist monastic system
to formulate its own matrix for the version of thought he considered
orthodox (…) The division between Eight States (Sanskrit Ashtanga)
Yoga is reminiscent of the Noble Eightfold Path of Buddha, and the
inclusion of brahmavihara (Yoga Sutra 1:33) also shows the influence of
Buddhism in parts of the Sutras. “
Now
this is where the subject becomes interesting for us here on this blog
and its relevance to the practice of Buddhist meditation.
Does
all the above tells us that the Yoga Sutra is a comment Hindu / Brahmin
or at least a photograph of meditation practices common (influenced by
Buddhism) in the second century BC?
f this is the case, definitely warrants a closer look at.Certainly,
this is because the text is not a Buddhist but shares a “core” of
fundamental ideas on meditation to be able to take it as a sign pointing
to a deeper understanding of some of the terminology in the context of
the first centuries of Buddhist practice.
Thus,
if the Yoga Sutra is read in a Buddhist context, one can have some idea
of how people understood at that time and (ou!) practiced Buddhist
meditation?Could this be of some help in triangular or point of which was the direction of former Buddhist meditation?
The
more we know how people practiced a few centuries after the Buddha’s
Parinibbana, the more we can understand how some of his teachings have
evolved and how they were implemented and explained / taught.
What
makes this fascinating idea is that this text would definitely be
filterable through the eyes of a Hindu / Brahman, but he is still
influenced by the “knowledge” of Buddhist meditation apparently so well
received, and the time of his writing had become the mainstream
“contemplative practices.This
would show us how and in what particular point, was considered to be
the “essence” of meditation (in addition to being philosophical
discussion of its purpose) in order to be considered universally true,
then that can be “merged” into other forms of practice religious.
Under this view, the Yoga Sutra is actually quite revealing.Consider a few passages that copies may shed light on this idea.Passages like the following really seems a direct copy and paste the Buddha-Dhamma.Some of them even make much sense in a context of religious doctrinetheological-in-search-of-the-soul-creationist, but it fits absolutely in the philosophy of liberation through concentration and wisdom.However,
they were considered “truth” and “accepted” so that the author Hindu /
Brahman had no other choice but to incorporate them into their theistic
philosophy, reminding us Western Christians today that due to the common
acceptance of the idea karma / kamma, sometimes find ways to
incorporate this idea in their religious views.
Let’s start seeing the following list of impurities that Yoga Sutra tells us must be overcome:
“Avidya
(ignorance), Asmita (egoism), raga-Dvesha (desires and aversions),
Abhinivesha (clinging to mundane life) are the five klesha or distress.Destroy these afflictions [e] You will realize Samadhi. “
[Free translation of the original quote from Wikipedia]
What
impresses the reader as Buddhist before this paragraph is the simple
fact that all these impurities listed are those that no longer are you
supposed to Arahant one, or Awakened (!!!).That is, according to the text of Patanjali, the “Samadhi of Conduct” would be conceptually the same as the Buddhist Liberation.
Consider the terms used:
Avijja,
ignorance or mental turvidão is even mentioned in the first place,
while clearly a Buddhist point of view is considered the root of all
problems.
Then
“asmita”, which is superficially translated as “selfishness” by
understanding that had developed in shallow Sanskrit tradition that was
ignorant of the deeper meaning of that term as used in the suttas of the
Pali Canon (or tried to distort to suit your context religious).
This
term Buddhist in particular, pointing to the deeply embedded “notion
that it is” (ASMI-tā) has a clear explanation in the suttas, but here in
this passage and elsewhere, is reduced to a mere “selfishness” as a
moral impurity devoid of its original psychological application.In
the suttas “ASMI-Mana” is a deeply rooted psychological tendency that
only a Arahant (Iluminsfo) won [see post “The scent of am” blog
Theravadin].
And
there is also “abhinivesa”, a term the Buddha uses to explain how our
mind comes in and assumes the five groups of attachment.The
term “Nives” denotes a dwelling, a house - a simile brought by the
Buddha to show how our consciousness moves “inside” of the contact
experience of the senses and settles as if living in a house (see Sutta
Nipata, Atthakavagga , and Haliddakani Magandiya Sutta Sutta).This
usage is decreased very particular psychological context in Hindu /
Brahmin to denote only an “attachment to worldly life.”But here is worth
questioning whether this was also shared by superficial understanding
or just by Patanjali Yoga Sutra later commentators, who have lost sight
of these implications for not having knowledge of or access to the
preceding context of Buddhism in the Yoga Sutra was written?
And sometimes something awakening about the “sati” Buddhist can also be found.We
have another pearl of a Buddhist point of view, which can be considered
truly revealing: the use of the word “Dharana” in the text of
Patanjali
This is one area in which our contemporary knowledge of Buddhism can benefit from insights.The
term “Dharana”, which literally means short and “I can hold, carry,
keep (in mind)” is a good description of the task faced in Buddhist
contemplative practice, regardless of what tradition / school
considered.
In meditation we also need to maintain our meditation object firmly in focus in mind, without losing it.This
central feature of the task undertaken when trying to cultivate
meditative concentration, relates as an equivalent to the literal meaning of the Buddhist term “sati” (which means reminder / recall) and what is general and now translated simply as “mindfulness” - a
translation that often aboard with questions.And the reason is as follows, in summary: To maintain the object of meditation in mind you need to remember it.Remember here that means you have to hold, keep in mind, your object of concentration.This s exactly what makes the faculty of memory, usually being pushed away by the impressions with new information by the six senses, which, if penetrated, would result in more or less a wild spin.If you are able to sustain their concentration on one point however - or even as much as you can keep it, one of the laws of functioning of themind that the Buddha rediscovered and explained in detail that this ebate is “artificial” senses the support and focus on a particular mental object equivalent to a minor sensory stimulus. As a result of mental calmness and happiness (piti) and happiness index (sukha) will arise and show signs of the primeirs a stronger concentration - these being two of the five factors of meditative absorption (jhana), along with (i) directed thought (vitakka) (ii) sustained (Vicara) and (iii) equanimity (Upekkha). This is also the reason why is quite logical that samma sati, mindfulness, has to come before samma samadhi, full concentration in the Noble Eightfold Path of Buddhism - or, as shown in this case in the Yoga Sutra, “Dharana” would be the stage immediately prior to “Delivering the Samadhi.” In this case the Yoga Sutra throws much light on the original meaning as understood in the early centuries of Buddhist practice and can help u reach a more precise understanding of what “samma sati, right mindfulness, originally meant or pointed.(In Theravadin blog post is a rather plain and that shows how sati yoniso manasikara are coming in practical terms, check thislink). On the opposite side, or better, understanding it as a byproduct of the practice of sati is no other term that would best be described as mindfulness.”The Pali term issampajaññā- which literally means “next-consideration”, eg, be well aware of when performing an action, then a “clear understanding” of what it does - but this activity is a result of sati, as having the mind fixed on an object leads to a refined consciousness that arises when during the next\ and keep the mind of an object, creating a clear understanding of the ew sensory impressions that may enter.According to this concept, mindfulness would be a result of sati and not the practice ofsatiin itself! But again, both activities are happening almost simultaneously, even if not in the same order and then the current use of the term translated can be done - at the same time a fine distinction, however, has its benefits.You can not keep an object from the standpoint of mind without which would create or develop mindfulness in mind - but (unfortunately!) you may be aware of all your actions that you work without the right concentration - as when eat an ice cream, in seeking the sensual pleasure, an example of mproper care.This being the fact that unfortunately idealize the interpretations of some Westerners who want to say “Buddhist”. There is a difference between deliberately let himself be led by sense mpressions by focusing on their physical pleasures and enhancing / supporting raga (desire) and nandi (joy) - and, from the perspective of Gotama Buddha, put his feet on the ground using the mindful memory and thus experiencing a more refined awareness of trying to get it off the shaft so that it results in a greater mindfulness, in the culmination of this experience flows into total equanimity in the face of both pleasurable and painful sensations. Thus, then, we must understand as vipassanā is no way a synonym mindfulness (sati) but something that springs from the combination of all these factors especially the last two, samma sati (mindfulness) and samma samadhi (right concentration) applied to the relentless observation of what appears to be in front of (yathabhuta). You could say, vipassanā is a name for the Buddhist practice of sati associated samadhi directed to the view anicca / anatta / dukkha (ie, generating the wisdom of the vision of these three features) in the processes of the six senses, including any mental activity.Thus, one will find the termvipassanābut the idea ofsatiin the Yoga Sutra, Buddhist texts mention as the first term clearly having samādhi as just the beginning of the journey to insight and access for exampleaniccanupassana. Finish here the parenthesis.Suffice to say that any particular reference to the Buddhist philosophy citing anicca antta or point to the goal of Nibbana, a philosophical proposition to which the system of Yoga certainly does not refer.In essence the school of Yoga can be placed below the postures eternalists.So while it definitely does need to produce sati-samadhi, definitely does not need to understand is samadhi anicca, dukkha and anatta - that does not sound very compatible with the worldview of a eternalistic.Before this, all spiritual approach arise due to the attempt to interpret Samadhi Yoga Sutra as marriage or at least as close as you can get from a “God”, a “Lord.”Something hat sounds quite natural in the end to a theist - such as an Evangelical Christian would never interpret the reduction of its focus on mental object unique sensual ecstasy and consequently a mere effect of a psychological technique, but he would label it “the divine sign of God touching him. “It is for this reason that, according to the Buddha Dhamma, in fact in most situations we are inclined to be led by the plots of our senses, including the mental impressions / thoughts / feelings / perceptions - and therefore tend to limit ourselves to go beyond such experiences also distorted the merger would allow access to insight and liberation. Returning o the context of comparison with the Christian interpretation of this ecstasy, in short what Patanjali is facing such a theistic interpretation sounds like someone moving a large portion of vocabulary and terminology for the New Testament, which gives this ring a Buddhist. The unny thing is that this is exactly how many of the contemporary New Age books are written - an amalgam of the terms of Western Spirituality Christian trying to express a view east.So one can imagine that the situation in India was similar to that when the Yoga Sutra was written addressing the Buddhist philosophy of that era.The remaining Buddhist philosophy with his particular terminology established by the Buddha himself would have become so pervasive in religious thought, so to make seemingly trusted what was written on meditation was a need to borrow or rely on several of these Buddhist concepts predominant.This had largely been done or even conscious, as most New Age authors present not even reflect the content of their texts but about the message you want to spend. Thus, below is done in a way a translation - or rather a translation of a ransliteration given the proximity between languages - as was done with the text of the Yoga Sutra in Sanskrit brought back to Pāli.Similar to what has been done this Sutra (Theravadin available on the blog, in English on thislink) the exercise helps us see how the same text would sound the Pāli language, opening then find parallels in ancient Buddhist texts, the suttas. However, having said all that, pragmatism invoked by the text (which is what makes it so valuable) also indicates much more than a simple textual exploration.As you read this you can not discern the notion, especially since the position of a meditator concentration of whoever has written or inspired by this text, at some point personally experienced jhana and samadhi and wanted to convey his experience making use a rich language Buddhist meditatio on the same interpretation being directed to an audience Brahman / proto-Hindu India 200 BC. Anyway, check by itself - the pauses between sets of paragraphs labeled in bold are the author / translator and some important technical terms Buddhists were deployed, with additional comments made in italics:
Patañjalino yogasuttaṃ (Part I of IV)
Introduction
tha yogānusāsanaṃ | | 1 |
And now a statement about the European Union (Yoga
[1] Read yourself to be the object of meditation, or an instruction (anusāsana) on the med yogo-citta-vatta nirodho | | 2 | | The Union (Yogo) is the extinction of the movement of the min [2] in this passage denotes vatta turbulence, swirl, activity - literally wandering, circling, confused.In this context broadly means “meditation is (…) a stop to the busy mind,” which is very active and its activity suggests a walk in circles.Probably the most direct (and correct) translati Tada ditthi (muni) svarūpe’avaṭṭhānaṃ | | 3 | | (Only) then he who sees is allowed (to be) in (his) true nature.[3 In the Pāli language Drist the word does not exist, and it would be something like subsitituída by Muni, which has the same meaning -except, of course, the fact that “he who sees” further points in this case the seeing process.Here was however used the term Pāli ditthi so as to maintain the link with the term semantic ditthi.The alternate translation is then: “So lets see who (or have the opportunity - avaṭṭhāna) of being in their true and natural.” Sarup-vatta itaritaraṃ | | 4 | | (Otherwise) at other times we become (equal) to this activity (of mind).
Challenges
vatta Panza kilesa akilesā ca ca | | 5 | | Activities (Mental) are five, some non-contaminating other contaminants: pamanes-vipariyesa-vikappa-Nidda-sati | | 6 | |Experience (Evident-Measurement), ii) misperception (Illusion), iii) Intentional Thinking / Willing, iv) Sleep / Numbness, v) Memory Mndfulness. i) pamanes, experience or clear-measurement Paccakkh’ānumān’āgamā honte pamāṇāni | | 7 | |
What one sees and looks directly (paccakha), taking as a reference - it’s called experience.
[7] Literally: “What comes through direct visualization and measurement is called the experience”
Illusion is the wrong understanding, based on something (lit. “one way”) that is not really.
iii) Vikappa, Thought Intentional / Keen
Saddam-ñāṇānupattī vatthu-Sunna vikappo | | 9 | |
Intentional
Thinking / Willing is any way of understanding and unfounded assertion
(ie the internal speech, voltiva, partial and willful, based on mental
speculation).
[9]
Alternative translation: “Thinking is cognition without a sound object /
cause noise (vatthu).Think about it, thoughts are no more than sounds,
silent babble that passes through our being.
iv) Nidda, Sleep / Numbness
abhava-paccay’-ārammaṇā vatta Nidda | | 10 | |
Mental activity in the absence of mental objects is called Sleep / Torpor.
v) Sati, the Memory / Mindfulness
Anubhuti-visayāsammosā sati | | 11 | |
Not to be confused (or not lose) the object (sensory) previously experienced is called Memory / Mindfulness.
Abhyasa-virāgehi Tesam nirodho | | 12 | |
The extinction of these [activities] comes from the practice of detachment / cessation of passions (turning)
[12] We have here the words turn and nirodha in the same sentence!It can not be more Buddhist canon than this!Interestingly, however, is the current use and non-metaphysical terms of this stretch.They are applied in a simple process of meditation, in particular the process of concentration meditation.This can not go unnoticed and goes directly in line with readings jhanic cultivation practices in Buddhism.
The Training
tatra-tiṭṭha yatano abhyasi | | 13 | |
The
practice’s commitment to non-movement (ie, become mentally property (at
the same time it parmanece fluid - an excellent description for the
concentration!)
Mast this (practice) must be based firmly in a long and careful exercise [excellent point here!]
[14]
This goes in line with what the author wrote the medieval Pali
subcomentários the volume of the Digha Nikaya, where also we find the
combination of the terms and dalhia bhumi - “firmness” and
“establishment” - in the same sentence, denoting ” firm establishment “
Detachment is the mastery (VASI-kara) of perception, the dropping of the seat (vitaṇhā) by the following (anu-savika, lit.’s Subsequent flow) experience a prey to view.
parama-tam Puris akkhātā guṇa-vitaṇhaṃ | | 16 | |
This is the climax: the abandonment of the current headquarters of the senses, based on personal revelation / knowledge of self.
[16] Here we turned a Brahman, is this approach that allows the soul to win the seat / attachment, Tanh.And this short sentence has much to offer!At
that moment in history, Patanjali was so convinced of the Buddhist goal
of “opening up the attachment, the seat stop,” which boils down to vitaṇhā term he uses.However,
it does not give up without a soul which its theistic philosophy simply
collapses and nothing in the text would make it distinguishable from a
treatise on the Buddha Dhamma.Thus,
mounted on a meditative Buddhist terminology and guidelines in the
conversation he introduces the term “Puris, which can be read as” soul,
“saying that the more you get closer to its” intrinsic nature “(svarūpa)
and inner body “Puri, or soul, you become able to stop itself this seat
/ attachment.Interesting.
This
is the alertness (sampajañña) from (the) (Kingdom of) form: a
self-directed thought-based consciousness, which remains (to this) and
inner happiness.
[17] Here we describe an almost identical description of the first jhana used time and again by the Buddha in Pali texts (see this example).Indeed,
we have a very beautiful description of the first jhana as a form of
sampajaññatā (fully aware of what is happening), after the plan of the
form (the theme of our meditation is a mental form) and a combined
happiness at the thought we are trying to grasp what itself could be
described as the pure experience of “I am” (Asmita - the term is being
used more loosely in place as would suttas).
However,
the announcement vitakka / vicara the first mention of meditative
absorption is a clear reference to the origin of Buddhist Yoga Sutra.Interesting also is the connection that is being done now with sampajaññatā: Think of everything we have said before about sati.If sati is simply the seizure of an object (the paṭṭhāna
of sati, so to speak), so it’s interesting to see how sampajaññā this
case, is identified with the state of the first jhana.Could this mean that when the Buddha mentions these two texts in Pali, which implicitly means samatha-vipassana?
This
is not at all a strange idea, like many vipassana meditators, focusing
on objects will be much more subtle quickly show signs of the first
jhana.Could it be then that the term “sampajaññatā” was seen as the first result of a concentrated mind?
In
any case, experience will teach you very quickly that when you try to
hold an object in your mind, your awareness of what happens at this time
will increase dramatically, simply due to the fact that his effort to
keep the object is under constant danger during the siege of sense.
This
flower gives himself (based on these qualities) of conviction (saddha),
energy (viriya), mindfulness (sati), concentration (samadhi) and wisdom
(paññā)
[20] The Buddha mentions these five factors when he was training arupa jhana under his previous two teachers.He also mentions how crucial factors when striving for enlightenment under the Bodhi tree.Later,
during his years of teaching, he gave the name of “powers” (bullet) and
explained that, if perfected, would lead to enlightenment.
Tibba-saṃvegānām āsanno | | 21 | |
(For those) with a firm determination reached (this accomplishment, the first Dhyana / jhana).
The Lord (the Master) that is no longer influenced by the outcome kammic impurities and past desires.
[24]
Besides the question whether the term “Issar” found here could be read
as merely referring to a master of meditation (which fits perfectly into
the discussion until verse 27, where it starts to not fit any more) is
likely discussion, including on-linetranslation of the Yoga Sutra by Geshe Michael Roach.The
principle can be interpreted so as to skeptics recalling the first
sutta MN seemed more logical to assume Issar was first used to designate
“the Lord” (ie your God).
But with a little more research found that the term Issar Theragatha us are used to designate the “master”.Interesting is also the word in Pali āsayih replaced simple wish / desire - “Asa.”But
“almost” sounds like “Asava” that would fit even better in the context
of kamma and vipaka Asava.But the idea is very specific (”that which
flows within you, taking it) and may or may not be what was meant in
this passage.
tatra-niratisayaṃ sabbaññatā bījaṃ | | 25 | |
It is this that lies the seed of omniscience unmatched.
sa pubbesam api guru kālen’ānavacchedanā | | 26 | |
This Master from the beginning never abandoned him or abandon
[26] Literally, “not” drop “(an + evaluation + chedana), or abandon, even for a time (short) (Kalena)
tassa vācako Panavia | | 27 | |
His Word is the breath and the clamor of living
[27] On the panavah term, which can be interpreted as “om” in Hindu literature.It
all depends if we read verses 24-27 as involving “Issar” to mean “God”
or simply refer to consider meditation master of meditation you learn.If
you do a search in the Tipitaka, you see that when the Buddha used the
term was to refer to teachers (see for example Theragatha)
taj-tad-japp attha-bhavana | | 28 | |
Praying in unison with this, this is the goal of meditation
touch-pratyak cetanādhigamo’pi antarāyābhāvo ca | | 29 | |
So if the mind itself and carries it away all obstacles / hazards:
Diseases,
skeptical questions, be moved to laziness of attachment, wrong view of
things, not meditative placements, or not yet firmly established in
these.
citta-vikkhepā te’ntarāyā | | 30 | |
These are the causes of mental distractions (they fall due).
The physical and mental pain arises in the body, the shaking of the inhale and exhale conjução occur with such distractions.
[31] Here dukkha and Domanassam mentioned.They also appear in the definition of the Buddha’s four jhana, but in a different direction.The problem described here meditative seems out of place and looks as if someone had to fit these words here.Also
the inhale and exhale clearly has an important role in that they cease
to exist (nirodha) so subjective to the practitioner in the fourth
jhana.It is strange that all this is on the list, but is presented in a very different interpretation.
The Objects of Meditation
tat-pratiṣedhārtham ekatattābhyāsaḥ | | 32 | |
In order to control these distractions, this is the practice of unification of mind:
The
cheerful calm the mind (citta-pasada) is achieved by meditation of
loving kindness, compassion, joy and equanimity in the face of pleasure,
pain as well as luck and misfortunes.
[33] And here we go.The
four brahmavihara, of course, famous for the way Buddha encouraged
monks to practice them to subdue the obstacles and enter the five jhana.It
is also interesting as the Tipitaka sometimes aligns them with the
progression in four jhana (which deserves to be studied separately).
pracchardana-vidhāraṇābhyāṃ go prāṇasya | | 34 | |
Or the inhale and exhale, which is also an excellent exercise in meditation.
It helps to stop and control the increasing mental activity that occurs through the power of the senses.
[34
and 35] Wow, now includes Anapanasati to the list of meditation
techniques, the most favorite topics of Buddhist meditation, in addition
to brahmavihara, which “coincidentally” was mentioned in the previous
passage.Here
he almost “cites” the benefit of Anapanasati of Pali suttas, the Buddha
gave in the Anapanasatisamyutta Mahavagga, where it is clearly said
that the greatest benefit of Anapanasati is the ability to quiet the
mind.Very interesting!
Visoko go jotimatī | | 36 | |
And the mind becomes free from sorrow and radiant.
vita-raga-visaya go citta | | 37 | |
Free from desire for sense objects
[36
and 37] These two passages seem more like a copy of what the Buddha
says in the suttas: “It is almost always remain in these states, O
monks, neither my body or my eyes get tired.” Although it immediately to
Explaining how the mind free from desires and radiant moves away from
the senses, as do the experienced meditators, this passage is important
because it shows that the author knew what he was talking in terms
pragmáticos.Não there is something more important to the induction of
samadhi (ie, jhana) that the resolution of the mind, the balance against
the attack of the senses to the mind.
When
it happens in the destruction of mental activity or movement
[Khin-vatta], there is the appearance of a jewel, the emergence of
someone who carries such an object, the object and the carrying of such
an object in itself - and this immobility is what is called a
realization, or state of completion.
(However)
there is a state of achievement without thinking (nirvitakka) with full
attention and clearer that it is the nature of emptiness without a
voice.
[43] parisuddham sati is obviously the name the Buddha gave to the fourth jhana.It
seems that the author tries to show us the range of four jhana,
pointing to the criteria of the first, and then, in contrast to the
characteristics of the fourth jhana again using the terminology of the
Pali suttas.
With the extinction of it all is also stopped - and this is the root-without-samadhi (samadhi-unborn)
[51]
This last sentence sounds more like a reporter who, after being invited
to a very important meeting, is eager to share what he heard from
relevant sources.
Here
we are given a definition, in fact, the definition of the Buddha
“phalasamāpatti” - a state of jhana, which can only happen after someone
has had a realization that the particular insight nirvanic, giving you
access to that which is samadhi no “seeds” (nibbīja).
This
whole concept fits nicely into a row of theistic argument, and no
attempt is being made here in the final set of samadhi, to explain it.
Did
the Buddhists speak of this matter so that among the philosophical
circles “mainstream” of the time it was automatically understood as “the
highest you can get,” and the argument was so powerful that, despite
not fit in the school already thinking of the times (an ancient
Hinduism) was considered indisputable?
Hard to say.This
argument appears in the Sutta Ratanasutta Nipata.Vemos this final
state, without seeds, as something that would target when trying to
“Sanna-vedayita-nirodha” cessation of perception and feeling, a
realization of the Buddha described as possible Arahants Anagami for
that, after entering the eighth jhana sequentially finally leave the
activity more subtle (the sankhara) back.
Patanjali Yoga viracite-iti-samadhi sutta paṭhamo-pated | | |
This is the first chapter on the Samadhi Yoga Sutra of Patanjali.
Welcome to our yoga postures section. Here you will find
yoga moves that are broken down to the bare basics with colour photos
to match. We also have state of the art flashyoga animation technologythat you can use to view these moves in full screen size, full colour and with full instruction.
Yogic exercises cater to the needs of each individual
according to his or her specific needs and physical condition. They
involve vertical, horizontal, and cyclical movements, which provide
energy to the system by directing the blood supply to the areas of the
body which need it most.
In yoga, each cell is observed, attended to, and
provided with a fresh supply of blood, allowing it to function smoothly.
The mind is naturally active and dynamic, while the innerself is
luminous. In this section we will give you plenty of yoga images and
instruction.
Breathing Pose
Arm Stretch
Kneeing Twist
Breathing Pose
The simple act of learning to control the breath
has a number of beneficial effects on your wellbeing, ranging from
increasing your energy, to improved relaxation into sleep. It purifies
the body by flushing away the gaseous by products of metabolism and will
also help you to remain calm in the face of the challenges that we
encounter in our everyday lives.
Control of the breath is an essential element in
the art of yoga. When bringing the air in to the abdomen, do not to puff
the stomach out, but pull the air into it while extending the inside
wall. By harnessing the power of the breath the mind can be stilled and
can be prepared for your Yoga practise.
Instruction Table Breathing Basics
1
Sit in a simple cross-legged position on
the floor. If you don’t feel comfortable in this position place a folded
blanket under your buttocks.
Place your right hand on the rib cage and your left hand on your abdomen
Inhale
slowly through the nose feeling the breath filling the abdomen,
bringing it slowly into the rib cage, then the upper chest.
Exhaling
softly feeling the breath leave the abdomen first, then the ribs and
lastly the upper chest. Observe the space at the end of the exhale
2
Now move hands so your forearms come to a comfortable position
resting on your knees and continue the breathing with a relaxed rhythm.
Continue with a flowing controlled breath in your own time.
Yoga breathing is also callPranayama. Many say that Pranayama (Rhythmic control of breath) is one of the bests medicines in the world .
Right click the link and save as to download abeginners breathingroutine . Then watch in windows media player.
Click the BIG play button in the middle below. To watch a Pranayama Breathing overview .
The purpose of this pose is to help give the entire
body a very complete stretch from the heels to the head. It improves
strength and endurance and helps to control your breathing in
conjunction with the movements of the body.
It eases and stimulates the joints especially the
knees, ankles and shoulders. It reduces and alleviates backache and
improves the circulation of the entire body.
Instruction Table
1
Come in to a position on your hands and your
knees with your knees together and your feet slightly wider than hip width apart. Your big
toes & little toes pressing firmly into the floor
2
Push back with your hands & sit between your
buttocks on the floor, make sure you roll your calf muscles out wards so
your not sitting on them.
3
Make sure the inner calves are touching the outer thighs and your ankles are outside your buttocks, arms resting at the sides.
4
Inhale as you slowly raise your arms to shoulder height, shoulders down.
5
Exhale lengthen out through the fingertips & turn your palms to the roof. Inhale stretch your arms overhead.
6
Interlock the fingers. Slowly exhaling turn the palms
towards the ceiling, and with a powerful push lift up from the belly
into your chest and shoulders.
7
Exhale bring your hands down in a smooth continuance motion….
8
Now bringing your arms interlocking behind your back
with straight arms, being careful not to roll the shoulders forward,
squeezing the shoulder blades together and opening the chest on the
front of the body.
Regular practice of thekneeling twistpose
will aid in your ability to rotate the spine and upper torso more
effectively, while increasing the flexibility and strength in your back
and abdominal muscles. It also massages, stimulates and rejuvenates the
internal abdominal organs.
This pose is a good beginners pose and will get you ready for more advanced twists.
To view in flash - click the image below
Instruction Table
1
Sit on your heals with your knees together, the tops of the feet
pressing firmly into the ground. Your head, shoulders, and hips should
be in one straight line.
Arms relaxed by the side keep your base firm by contracting your buttocks.
2
Inhale, extending the spine upwards, exhale twist around to the
right, placing your left hand on the outside of your right thigh,
turning the head in the direction of the twist, but keeping the head and
shoulders relaxed.
Take a few breaths here, keeping the stomach soft and the eyes soft.
Triangle pose tones the leg muscles, spinal nerves and abdominal organs; it contributes towards a strong healthy lower back.
The triangle gives an excellent and complete stretch
throughout the entire body.
To view in flash - click the image below
Instruction Table
1
Align yourself in mountain pose.
Continuing with your smooth
flowing breath
2
Inhale deeply and jump your feet out landing approx
1.2-1.5m apart. your feet need to be in line and pointing forward at
right angles. Next raise your arms to shoulder level, be sure that they
are in line with each other. Stretch your arms out from the middle of
your back. Lift your chest and look straight ahead.
3
Now turn your right foot out while keeping your hips to
the front, and turn your left foot in from 90 to 70 degrees, by pivoting
on your heel. Insure your right heel is in line with the instep of the
left foot.
This is important as it sets the base for this pose.
4
The kneecaps and thighs are pulling up,
simultaneously pushing downward through your feet into the floor.
Inhale, extend the spine, exhale as you bend to the right, pushing out
from the hips, through the right arm…
5
Taking your right hand to a comfortable position on your
leg, your left arm coming up to straight, moving down as far as
possible without turning the hips or torso. Keep the thighs firm and
rolling around towards the buttocks, moving the left hip back and open
the chest.
6
Inhale, extend the neck and spine, exhale, turn your head to look up at your left hand.
Keep
your head, your buttocks and your heels in one straight line,not
looking down with you body, keep opening your whole body up.
This pose harnesses the powers of mental concentration, while
allowing you to calm the mind. It develops balance and stability, and
strengthens the legs and feet, also increasing flexibility in the hips
and knees.
The tree pose is a balance pose incorporating three lines of
energy, emitting from the centre outwards. One line proceeds down the
straight leg, one line extends up the spine and out the fingertips, and
the third moves outward through the bent knee.
To view in flash - click the image below
Instruction Table
1
Align yourself in mountain pose.
Continuing with your smooth
flowing breath
2
On your next inhale; shift the bulk of your weight onto
your left foot. Exhale bend the right knee, and assisting with your
hand, place the sole of your right foot as high as possible into the
left inner thigh, with toes pointing down, steady yourself, and
breathe easy.
3
Next raise your arms to shoulder level, be sure that
they are in line with each other. Stretch your arms out from the middle
of your back. Lift your chest and look straight ahead. Keep completely
focused on the pose.
4
Now bring your palms together in prayer
position. Keeping your eyes focused on a point in front of you, will
assist your balance.
5
Inhale as you raise your arms overhead keeping your palms together and stretching upwards through the fingertips.
Keep working your right knee back and contracting your buttocks muscles in and down.
Feel your abdomen plane and hips facing straight ahead, while lifting out of the waist.
TheWarrior poseis
named after the mythic warrior-sage, Virabhadra. This challenging pose
strengthens the entire body while improving mental capacity and self
control.
It builds, shapes and tones the entire lower body. It tones the
abdominal section and helps to prevent, reduce and eliminate back pain.
The entire upper body -front and back- is worked and doing this pose
increases the capacity of the respiratory system.
To view in flash - click the image below
Instruction Table
1
Stand in mountain pose continuing with your smooth flowing breath.
2
Jump your feet sides ways and sweep your arms out to the side so your
ankles are below your wrists. Establish your foundation, by pulling
your knees and thighs up, tucking your tailbone under, pushing your feet
firmly into the floor.
Visualise
an imaginary line running vertically down the centre of your body,
dropping your shoulders. Squeeze your arms and legs away from the
centreline.
3
Keep an awareness of this line as you turn your right
foot out to 90 degrees and turn your left foot in to 70 degrees. Ensure
the heel of your front foot aligns with arch of your back foot, hips
facing forward.
If your body wants to turn off centre, counter-act it by pushing simultaneously in opposite directions from the centre line.
4
Inhale, an as you exhale bend your right
leg, pulling up with the outside and inside of the thigh to form a right
angle at the knee. Only go as low as you can with out turning your hips
off centre.
Ideally
you want your knee directly above your ankle with you leg coming
vertically out of the floor like pillar. Keep the power flowing through
the back leg into the floor.
5
Inhale lift the spine; exhale turn your head to look over your right arm. Take a few deep breaths through the nose.
Hold the pose and breathe smooth.
Reverse the procedure back to mountain pose and repeat back to the other side.
TheMountain Poseis one of the most important poses in yoga. It is the start and finish point of all standing poses.
When standing in mountain pose, the mind is quiet,
and the body strong and still, like a mountain. This is a pose you can
practise in your daily life, practising to stand correctly will have a
profound influence on your physical and mental well being.
To view in flash - click the image below
Instruction Table
1
Stand with your feet hip width apart, so the outsides of the feet are almost parallel edged.
Press and spread the toes into the floor. Feel the weight of your
body distributed evenly through your feet, from the toes to the heels,
keep pressing firmly into the floor.
2
Lift the kneecaps up by contracting the front thigh
muscles, but not locking the backs of the knees. Pull up with the back
of the thighs, and activate the hip and buttocks to level the pelvis.
3
Your hips should be directly over your knees, and your
knees over your ankles. This gives you a stable foundation and by
positioning the pelvis properly, keeps the spine healthy.
4
Now extend the spine, by slowly inhaling, lifting up
through the legs as you lift the ribcage, opening the chest and dropping
the shoulders down, extending the neck, keeping the jaw and eyes soft.
5
Bring the shoulder blades into the back, to support the ribcage. Breathe slowly and softly.
Keep your head directly over your shoulders, and look at eye level at a point in front of you.
This pose is simple, but very effective, and is a
key movement to more advanced poses. This pose will teach you how to
push from under the shoulders and out of the lats, the major muscle
group of the back. A key movement in a lot of yoga poses.
It strengthens and aligns the upper body while
releasing tension and increasing the circulation to the shoulder joint,
which is a ball and socket joint. It also aids in strengthening the
abdominal and lumber region as you look to form a solid base.
To view in flash - click the image below
Instruction Table
1
Centre yourself in mountain pose and take a
few deep breaths here, breathing down into the abdomen, continuing the
breathing that you are now familiar with.
2
Inhale, raise your arms to shoulder height and stretch them out in the opposite direction to each other
3
Now twist your arms from the shoulder and turning your palms upwards. Keep the body in a nice strong upright position
4
Bring your arms out in front of you, pushing
your elbows firmly together and your fingers extending away from you,
while focusing on pulling your shoulder blades together..
5
Continue squeezing the elbows together as you bring your palms together
6
Now bend at the elbow and take the forearms to vertical.
Keep pressing firmly with the palms and the elbows as you breathe the
arms upwards. With each exhale moving slightly higher.
Shoulder opener Yoga Posture. This
movement will teach you how to push from under the shoulders and out of
the lats, the major muscle group of the back. A key movement in a lot of
yoga poses. This pose is simple, but very effective, and is a key
movement to more advanced poses.
Theshoulder rotationis another pose which can be practiced anywhere and at any time.
It strengthens and aligns the shoulder region while
releasing tension and increasing the circulation to the shoulder joint,
which is a ball and socket joint. It also aids in strengthening the
abdominal and lumber region as you look to form a solid base.
To view in flash - click the image below
Instruction Table
1
Align yourself in mountain pose.
Continuing with your smooth
flowing breath
2
As you inhale, lift your shoulders to your ear lobes, keeping the head erect and soft.
3
As you exhale, rotate the shoulders around
by pushing up out of the chest and squeezing the shoulder blades together, rotating them
Doing this pose will rapidly increase strength and muscle tone in your midsection.
The lying twist is another pose which is very
simple yet extremely effective. This pose is soothing to the spine and
neck, and warms and frees the lower back and hips and it also improves
digestion and assists in toxin elimination.
To view in flash - click the image below
Instruction Table
1
Come to a position lying on your back and stretch your arms out to
the side and place your palms and shoulders firmly on the floor.
Move your shoulder blades under. Spread your toes apart. Feel the
back and shoulders moulding to the straight lines of the floor.
2
Bend your knees as far as they come towards the chest.
3
Inhale, keeping your knees and ankles together,
Exhale, rolling your knees to the right. Focus on keeping your arms
pressing out wards and your shoulders pushing firmly into the ground.
You may feel or hear your spine lengthening as it extends into the
correct alignment.
Knees & ankles together breathe, focus on creating length between the left lower rib and the hip,
4
Now turn your head to look over your left hand. Relax in to this pose, stomach soft, breathing soft and relaxed.
Reverse the pose back up and repeat to the other side
Please Visit:
The Downward Facing Dog
Adhomukha Svanasana
Thedownward yoga poseis
named as such as it resembles the shape of a Dog stretching itself out.
This pose helps to strengthen, stretch and reduce stiffness in the legs
while strengthening and shaping the upper body. Dog pose Yoga Posture .
One of the main yoga asanas. If you have time for only one posture try
this one.
Holding this pose for a minute or longer will
stimulate and restore energy levels if you are tired. Regular practice
of this pose rejuvenates the entire body and gently stimulates your
nervous system.
To view in flash - click the image below
Instruction Table
1
Come up onto your hands and knees with your knees hip
width apart and the hands shoulder width apart, your fingers wide
pressing firmly into the floor.
2
Inhale, arch your spine and look up as you turn your toes under.
3
As you exhale straighten your legs and pause here for a moment.
4
Now push the floor away from you hands, positioning your
body like an inverted V, achieving a straight line from your hands to
your shoulders to the hips. Straight arms and straight legs.
As you inhale press downward into your hands and lift outward out of the shoulders.
Lift your head and torso back through the line of your body.
The purpose of this pose is to give the entire back
of your body a very complete stretch from the heels to the head. It is
excellent for posture improvement and stimulates the internal organs as
well.
It adds in improved mental concentration and
endurance and helps to control and calm the mind. It relieves
compression while increasing the elasticity of the spine, it also
strengthens and stretches the hamstrings.
To view in flash - click the image below
Instruction Table
1
Come to a sitting position with your legs together in front of you.
Move
the fleshy part of your buttocks from underneath you, so you are on the
top of your sitting bones, which are located at the very top of your
legs.
2
Roll the thighs inwards so that the kneecaps are facing directly upwards.
Activate the legs by pressing down into the floor, and out through the heels.
Spread your toes wide and pull them towards you.
Lengthen your lower back muscles down as you extend your spine up and out of the pelvis.
3
Now take your strap around both feet. The
strap`s purpose is to keep the spine straight. This is very important.
Be aware the head is an extension of the spine, so keep it aligned
accordingly.
Use the breath to create the optimum degree of intensity in the stretch.
4
On your next exhale; come down the belt further while
maintaining the extension on the front and back of the torso. Some of
you will be able to grab the sides of your feet. Breathe softly and
continuously. Don’t pull yourself forward by the strength of your upper
body.
Keep bending at the hips, maintaining a relaxed head and neck.
5
Go a little further, relax your abdomen, and inhale, as
you lengthen, exhale, and come further forward, increasing the space in
your vertebrae.
Thelocus yoga postureis
named as such as it resembles the shape of the insect known as the
Locust. This pose helps to strengthen, stretch and reduce stiffness in
the lower back while bringing flexibility to the upper back region.
When you first begin to practice this pose, your
legs may not move very far off the floor. Please continue and stay
positive as you will find your range will continue to improve the more
you practice. Learning to master this pose will hold you in good stead
for more advanced back bends.
To view in flash - click the image below
Instruction Table
1
Come to a position lying face down on the floor, with
your arms along side your body, palms and forehead down. Bring your
knees and ankles together. Squeeze the shoulder blades together and
down. Push your palms into the floor. Pull the abdominals inwards,
contract the buttocks, and press the hips and pubis firmly into the
floor.
2
On your next exhale; raise the legs to a height that is comfortable but challenging.
Keep the buttocks activated, lock the knees, keep the ankles together.
3
Extend the front of your body as you pull
the shoulder blades together, raising the head, the arms, and upper
torso away from the floor, looking straight ahead, opening the front of
the chest and pushing down the lines of the arms.
TheBridge Poseis
a simple yet very effective pose to practice. It helps to promote a
healthy flexible spine while strengthening the legs and buttock muscles.
It also helps to stretch and stimulate the abdominal muscles and
organs.
It aids in easing and stimulating the mind and is a great way to reenergize if feeling tired.
To view in flash - click the image below
Instruction Table
1
Lie on your back with your legs bent, heels close to the buttocks, Feet pressing firmly into the floor, hip width and parallel.
Your arms should be slightly out from your sides, the palms of your hands pressing firmly into the floor.
2
Inhale, and with the exhale raise the hips up by pushing strongly
into the floor with your feet. Keep the buttocks firm, and press the
shoulders and arms into the floor. Only go to the height that you are
comfortable with.
Take a few nourishing breaths in this position, as you keep opening the chest and lengthening the torso.
3
Now bring your arms over your head to the floor behind
you. Keep lifting your buttocks away from the floor, keeping them
contracted, which will protect the lower spine, and work softly with the
breath, keeping the head and neck relaxed.
This
pose stretches the whole front of the body, and brings mobility to the
spine. Breathing is improved from the opening of the ribcage and chest
area.
TheChilds Yoga posewhen
practiced regularly is very beneficial to your entire mind and body. It
helps to release the pressure on the spine while providing an entire
stretch through the upper body to the fingertips. It also aids in
strengthening and stretching the insides of the legs while massaging the
internal organs.
Breathing will becomes more efficient and your mind
will become clear. It also aids in improved mental processes and helps
to rejuvenate and energize the entire being.
To view in flash - click the image below
Instruction Table
1
Bring your big toes together and your knees wide apart, inhale as you lift your spine and extend your stomach.
2
Exhale bend forward from the hips as you walk you hands
out as far in front of you as possible, extending from the hips to the
fingertips.
3
Place your forehead on the ground & buttocks
back to the heels. Work your pubis to the floor and strech the inner
thigh muscles. Focus on the breath.
4
Breathing into the abdomen as you extend it
forward in to the breastbone, creating length through the upper body.
Exhale from deep in the abdomen relaxing in the spine and continue the
slow controlled breathing.
This pose aids in digestion and is restorative. It
frees the rib cage allowing for improved breathing. It aids in mental
concentration and helps to revive mental and pysichal exhaustion. The
heartbeat is slowed and the lower back is strengthened and pressure is
removed from the lumbar region.
It increases flexibility while strengthening and
developing the hamstrings. It also helps to strengthen the feet and
ankles while realigning the entire body.
To view in flash - click the image below
Instruction Table
1
Stand in mountain pose, in the centre of your mat, with your hands in prayer position. Jump your feet wide apart.
Keep the outside of your feet running parallel while lifting your
arches, pulling up with the thighs and the tail bone tucked under.
2
Place your hands on your hips and feel the extension up out of the waist.
3
Inhale, As you exhale bend at the hips extend forward,
continue lifting out of the hips keeping your legs strong and your base
nice and firm, looking forward to begin with. Keep the extension on the
stomach, which will help keep your back flat protecting it.
Take a few breaths here.
4
Now take your hands to the floor extending from the lower abdomen to
the breastbone and through the spine. Some of you maybe on the finger
tips.
If
you can’t keep your spine straight put your hands on your knees and
keep slowly working down your legs, working with your body, not against
it. Lift your sitting bones to the ceiling.
5
Draw your shoulders down your back so you can extend the neck with ease.
Doing theboat posewill rapidly increase strength and muscle tone in your midsection.
Keep challenging yourself to stay in this pose
longer. If you find the stimulation of the midsection becoming intense,
just persist with it, knowing your mind has ultimate control over the
body.
To view in flash - click the image below
Instruction Table
1
Find yourself on your sitting bones, lifting out of the hips.
Extend your spine upwards, and press the soles of your feet into the floor, with the knees and ankles together.
2
Using your fingertips on the floor for balance, extend your abdomen as you lean back slightly.
3
Bring your lower legs up, parallel to the floor.
Breathe softly, in and out through the nose, while opening the chest and
squeezing the shoulder blades together.
Focus on a point at eye level in front of you. You may find this pose challenging to begin with
4
Now bring your arms up beside your knees, parallel to the floor,
opening the chest. Keep your focus on that point in front of you. This
will help your stability. Continue with the controlled breathing.
Feel the stimulation of the entire abdominal region, as you hold this pose for a few more breaths.
Advanced Variation of The Boat
Now bring your legs up to straight. Continue to keep your focus on that point in front of you.
IN BRIEF: Moving through water by the motion of hands and feet.
I
often think that we are like the carp swimming contentedly in that
pond. — Michio Kaku, Source: Hyperspace : A Scientific Odyssey Through
Parallel Universes, Time Warps, and the 10th Dimension,
The Dream Encyclopedia:
Bodies of water are natural symbols of both the unconscious and the emotions. Dreaming about swimming
can thus be related to the emotions or to an exploration of one’s
unconscious (a natural dream image for someone undergoing therapy).
Also, because we spend the first nine months of our lives in a liquid
environment, swimming is also a symbol of birth or rebirth.
Swimming
Swimming
and Diving - swimming: racing contest in which swimmers propel
themselves across surface of water over designated distance, usualy. in
one of four strokes
Swimming may refer to:
Movement and sport in water
Aquatic locomotion, animal movement through water Human swimming, human movement through water Swimming (sport), the competitive sport of swimming
When
it comes to breathing, new swimmers often struggle to master their
technique, while veteran swimmers continually strive to perfect it. Use
this guide to getthe air you need in the water.
Proper Breathing Technique for Swimming
Learn how to get comfortable in the water and find a rhythm to your breathing, even through a stressful triathlon swim start.
Bilateral Breathing
Many
swimmers use only one side to breathe on, especially those who log a
lot of freestyle yards. One of the most common questions in the swimming
world is should you breathe on one side only or use bilateral breathing? 4 Steps to Easy Breathing in Freestyle
For beginning swimmers, learning to breathe is as important as discovering your stroke. Here are four ways to gradually build your confidence in the water.Breathing Mechanics That Will Help Your Freestyle
If breathing breaks your stroke’s rhythm, the solution isn’t to hold your breath. Use these tips to put air in your lungs without compromising your technique.
Extra Air and Fast Turns in Distance Swimming
Long pool sets mean lots of flip turns. For some swimmers, not breathing in and out of the turn can leave them gasping for air. Next time you’re short of breath, try this method.
Mastering the Top 5 Freestyle Breathing Challenges
The most common questions I hear about the mysteries of swimming efficiently usually involve breathing. Here are the top five challenges in learning how to breathe in freestyle.
Breathing Basics: Getting Comfortable
Until your swimming breath becomes routine, effectively focusing on other aspects of your stroke is impossible. Try this unique out-of-the-pool exercise to help you get comfortable.
Inside-Out Breathing: Get the Air You Need
There’s probably a greater range of breathing skill in swimming than in any other activity. Elite swimmers can breathe effortlessly while maintaining perfect form at maximum exertion and world-record pace.
Perfect Your Breathing With a Better Body Position
Do you get fatigued easily in the water because of lack of air? Improve your breathing by balancing your body position.
Q & A With Natalie Coughlin: Breathing and Hand Position Tips
Olympic gold medalist Natalie Coughlin answers your questions on maximizing your freestyle breathing and fine-tuning your hand position.
Q & A With Natalie Coughlin: Flip Turns and Better Breathing
Olympian Natalie Coughlin answers questions about improving your flip turns and having greater control over your breathing.
What is the definition for swimming ?
In recreation and sports, the propulsion of the body through water by combined arm and leg motions. Swimming is popular as an all-around fitness routine and as a competitive sport. It has been included in the modern Olympic Games since their inception in 1896. Events include freestyle (crawl-stroke) races at distances of 50, 100, 200, 400, 800, and 1,500 m; backstroke, breaststroke, and butterfly races at 100 and 200 m; individual medley races at 200 and 400 m; freestyle relays, 4 ´ 100 m and 4 ´ 200 m; and the medley relay, 4 ´ 100 m. Long-distance swimming competitions, usually of 15 – 37 mi (24 – 59 km), are generally held on lakes and inland waters.
Swimming is one of the most popular recreational sports that can be enjoyed by all ages. The ability to swim enables people to participate in a wide variety of water sports such as snorkelling, water skiing, jet skiing, wind surfing, sailing, boating, fishing, rowing, and canoeing, without the fear of getting into trouble, and reduces the risk of drowning. Fear of water, particularly if a person suddenly gets out of their depth, prevents a lot of people going into a swimming pool or enjoying beach holidays. Many of the newer water sports require expertise in handling a craft as well as swimming proficiency.
Water is a very dangerous place for non swimmers, particularly if it is cold and an excessive amount of alcohol has been drunk. Unfamiliar surroundings, and no knowledge of local tides, can be lethal to careless individuals. Water-related fatalities are the second leading cause of accidental death in the UK and Australia, and the third in the US. The risk of drowning is 2.5 deaths per 100
000 in USA and 1 per 100 000 in the UK.
Babies are taught to swim at a very young age in some countries; this enables them to learn to swim without fear of the water. They should have had their first two combined immunizations, unless they are being breast-fed. The water temperature should be higher than normal, a minimum of 86°F or 27°C. The time spent in the water should be carefully monitored; this can vary from 10 minutes to 30 minutes but babies should not stay too long in the water as they lose heat rapidly.
Swimmers are usually taught the four swimming strokes used for competitions; the front crawl, backstroke, breaststroke and butterfly, which are swum either as a single stroke or in combination over various distances.
There are four phases of each stroke; the reach, catch, pull, and recovery. The arm action during the pull phase provides 75% of the propulsion in all strokes except the breast-stroke, where the contributions from the upper and lower limbs are equal. During reach or entry the arm reaches forwards to enter the water. In backstroke the arm entry occurs with the shoulder in the fully elevated position. Catch is similar in all competitive strokes except backstroke; the elbow flexes, the arm extends forwards at the shoulder and moves outwards in the horizontal plane whilst rotating towards the body. The pull is the propulsion phase and can vary; the swimmer either sculls or pushes the water. The arm action starts at maximum elevation and ends in extension except in breast-stroke. Recovery is the out of water phase (except breast-stroke), and the arm then returns to start position.
In breast-stroke the arms move together in pull and recovery phase and the arms do not pull below the waistline.
Swimming is a sport that attracts participants of all ages although it is largely a young sport. Competitions are organized by clubs, schools, and national associations. Short course competitions take place in a 25-metre pool, long course in a 50-metre pool. Olympic swimming competitions are over a variety of distances and strokes, and they take place in 50-metre pools. Synchronized swimming, water polo, and diving are also included in the Olympic program
. Swimming in the sea may be part of a triathlon race, and open sea races, including Channel swims, are also held. ‘Masters’ swimming competitions are held for those over 24 years of age whereas ‘veteran’ sports competitions in athletics are for the over 40s. Competitions for different age groups are held in most countries, and world championships also take place.
Competitive swimming is a high-intensity training and performance sport. During the school year swimming training is divided into two sessions: the first session is in the early morning before school and the second session after school. The competitive swimmer usually does an average of 12
000-18 000 metres per day. The competition programme for the season should be planned well in advance so that the swimmer can peak for a specific competition, i.e. the swimmer reduces the amount of training to get the best result.
Swimming is a relatively injury-free sport and was found to be the safest of eleven sports surveyed by Weightman and Brown in 1975. It is non-load-bearing and does not involve antigravity work, resulting in fewer injuries. The injuries that do occur are usually due to overuse, doing too much too quickly, or breaking the rules.
To ignore warning signs of strong currents, king waves or rip tides may have lethal consequences. Diving into the shallow end of a pool or into a wave or sea where rocks are submerged may result in severe injuries. Pools should have the depth clearly marked so that swimmers do not dive into shallow water. Pools used for competition should be marked 2 metres from the wall at each end to judge when to turn. Flags are placed above the pool 5 metres from the end of the pool for the backstroke turn. There are rules against running around the pool. Pool discipline should be maintained, particularly out of the pool to prevent people slipping or jumping into the pool on top of other swimmers. There should also be strict discipline in the pool when swimming lengths.
Hyperventilation before trying to swim a long distance under water should be forbidden, as it increases the risk of hypoxia (lack of oxygen), and may result in loss of consciousness and death by drowning. The hyperventilation removes carbon dioxide and hence delays the stimulus to breathe when breathholding.
Swimming programmes are helpful for both the mentally and the physically handicapped as they weigh less in water, and this makes it easier for them to move their muscles, enabling them to improve muscle tone and co-ordination of movement. Pregnant women can swim during their pregnancy while many other sports are not suitable. Swimming is also useful in rehabilitation of injured athletes. Patients with rheumatoid arthritis can improve their aerobic capacity by swimming in warm water. Asthmatics should be encouraged to swim, as swimming is the sport that is least likely to precipitate an asthmatic attack, and the fitter they are the fewer attacks they have; swimming improves their breathing. Asthma is not a handicap in achieving excellence in sport as shown by the number of Olympic gold medal swimmers who were asthmatics.
Water aerobics is becoming a popular method of keeping fit, with less potential for injury than high impact aerobics. Running in the water is a useful method for athletes to keep fit, if they are injured and unable to cope with full weight-bearing on hard surfaces. Hydrotherapy is also an effective rehabilitation after injury. Swimming is thus a sport that can be enjoyed by many different groups.
Avantouinti is the Finnish word for “winter swimming”. It may sound to many like masochism taken to ridiculous lengths, but it is becoming increasingly popular in Finland where 10% of the population have tried it and there are more than 80,000 regular winter swimmers who tout the therapeutic benefits of winter swimming. The typical swimmer is not some grizzled macho-type, but a middle-aged woman with a clerical job.
Q: What Happens When You Jump Into Cold Water?
Sudden immersion in ice cold water can result in an involuntary gasp followed by 1 - 3 minutes of involuntary hyperventilation. Specific data are: 2.0 liter gasp in 82o water and 3.0 liter gasp in 50o water (i.e. nearly your entire lung volume), and in 50o water a 600 - 1,000 percent increase in ventilation (air in and out) in the first minute. This hyperventilation results in a profound lowering of blood carbon dioxide levels and a raising of blood pH levels.
Q: Is Winter Swimming Dangerous?
The strain placed on the heart are not likely to be a problem for a healthy, fit person but may be dangerous for those with underlying heart disease or hypertension.
Professor William R. Keating from the University of London indicates that there is little health risk in cold-water swimming unless a person starts suddenly at an old age.
Q: What is Cold Water Shock
Rapid cooling of the skin triggers various heart and breathing responses. The heart rate can increase by 50% and blood pressure increase can increase to 175/93. Although a substantial strain on the heart, these changes are not likely to be a problem for a healthy, fit person but may be dangerous for those with underlying heart disease or hypertension.
Q: Why is Cold Water Swimming Becoming a Fitness Fad?
The number of people who swear by the therapeutic qualities of outdoor winter swimming have increased dramatically of late. Clubs have sprung up across the country for the reason that it the ideal form of gentle health care. The benefits can be very great, it can stimulate mental processes, produce hormones which make the body able to cope with physical stresses and can increase the level of mental awareness and a feeling of well-being. It can also release stress, remove aches and pains, increase vitality and keep skin looking younger. Apparently the frost is a great preserver! Many even treat their asthma or arthritis with cold water swimming. Dhammarakkhita
I
am my own kamma, I am a heir to my kamma, I am born [in this life] from
my kamma, I am the kinsman of my kamma, I am protected by my kamma.
Whatever kamma·s I shall do, kalyāṇa·s or pāpaka·s, I shall become their
heir.
The five daily reflections from the Buddhist text: Upajjhatthana Sutta (AN 5.57)
Mind agitated, wavering,
hard to guard and hard to check,
one of wisdom renders straight
as arrow-maker a shaft.
Explanation: In the Dhammapada there are several references
to the craftsmanship of the fletcher. The Buddha seems to have observed
the process through which a fletcher transforms an ordinary stick
into an efficient arrow-shaft. The disciplining of the mind is seen
as being a parallel process. In this stanza the Buddha says that the
wise one straightens and steadies the vacillating mind that is difficult
to guard, like a fletcher straightening an arrow-shaft.
Verse 34. The Fluttering Mind
As fish from watery home
is drawn and cast upon the land,
even so flounders this mind
while Mara’s Realm abandoning.
Explanation: When making an effort to abandon the realm of
Mara (evil), the mind begins to quiver like a fish taken out of the
water and thrown on land.
Verse 35. Restrained Mind Leads To Happiness
The mind is very hard to check
and swift, it falls on what it wants.
The training of the mind is good,
a mind so tamed brings happiness.
Explanation: The mind is exceedingly subtle and is difficult
to be seen. It attaches on whatever target it wishes. The wise guard
the mind. The guarded mind brings bliss.
Verse 36. Protected Mind Leads To Happiness
The mind is very hard to see
and find, it falls on what it wants.
One who’s wise should guard the mind,
a guarded mind brings happiness.
Explanation: The mind moves about so fast it is difficult
to get hold of it fully. It is swift. It has a way of focusing upon
whatever it likes. It is good and of immense advantage to tame the
mind. The tame mind brings bliss.
Verse 37. Death’s Snare Can Be Broken By Tamed Mind
Drifting far, straying all alone,
formless, recumbent in a cave.
They will be free from Mara’s bonds
who restrain this mind.
Explanation: The mind is capable of travelling vast distances
- up or down, north or south, east or west - in any direction. It
can travel to the past or the future. It roams about all alone. It
is without any perceptible forms. If an individual were to restrain
the mind fully, he will achieve freedom from the bonds of death.
Verse 38. Wisdom Does Not Grow If the Mind Wavers
One of unsteady mind,
who doesn’t know True Dhamma,
who is of wavering confidence
wisdom fails to win.
Explanation: If the mind of a person keeps on wavering, and
if a person does not know the doctrine, if one’s enthusiasm keeps
on fluctuating or flagging,, the wisdom of such a person does not
grow.
Verse 39. The Wide-Awake Is Unfrightened
One of unflooded mind,
a mind that is not battered,
abandoning evil, merit too,
no fear for One Awake.
Explanation: For the person who’s mind is not dampened
by passion, unaffected by ill-will and who has risen above both good
and evil, there is no fear because he is wide-awake.
Verse 40. Weapons To Defeat Death
Having known this urn-like body,
made firm this mind as fortress town,
with wisdom-weapon one fights Mara
while guarding booty, unattached.
Explanation: It is realistic to think of the body as vulnerable,
fragile, frail and easily disintegrated. In fact, one must consider
it as a clay vessel. The mind should be thought of as a city. One
has to be perpetually mindful to protect the city. Forces of evil
have to be fought with the weapons of wisdom. After the battle, once
you have achieve victory, live without being attached to the mortal
self.
Verse 41. Without The Mind, Body Is Worthless
Not long alas, and it will lie
this body, here upon the earth.
Discarded, void of consciousness,
useless as a rotten log.
Explanation: Soon, this body, without consciousness, discarded
like a decayed worthless log, will lie on the earth.
Verse 42. All Wrong Issue Out Of Evil Mind
Whatever foe may do to foe,
or haters those they hate
the ill-directed mind indeed
can do one greater harm.
Explanation: When one bandit see another, he attacks the second
bandit. In the same way, one person sees someone he hates, he also
does harm to the hated person. But what the badly deployed mind does
to the possessor of that mind is far worse than what a bandit would
do to another bandit or what one hater will do to another hater.
Verse 43. Well-Trained Mind Excels People
What one’s mother, what one’s father,
whatever other kin may do,
the well directed mind indeed
can do greater good.
Explanation: Well directed thoughts can help a person better
than one’s father or one’s mother.
Hunger is the greatest ill, the greatest suffering - conditionedness, said Awakened One
knowing this reality at it is:
Ultimate Happiness supreme that is the end of suffering.
Sujata
fed Buddha, Ashoka planted fruit bearing trees all over his empire.
Maha Mayawati wants that rule and VP Haris may direct their followers to
Grow Broccoli Bell Peppers Cucumber Carrots Beans in pots like Free Birds in Vegan White Home
to make the hungry minds to glow like Lotus.
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make this country Buddhist)
All
Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha
Prapanchmay karunge.” (We will make the whole world Prabuddha Prapanch
live upto 150 years for the price of coffee
Nicotinamide Adenine Dinucleotide (NAD)15
Grams at $62.00 which plays a role in generating energy in the human
body available ‘for the price of a coffee a day’ a Stunning anti-ageing
breakthrough could see humans live to 150 years and regenerate organ.New process has been found by Harvard Professor David Sinclair and researchers from the University of New
South Wales, involving cell reprogramming.
According
to the University of Singapore survey/review based on 131 countries.
From June 18, world will be 100% free and happy from December 8th. Their
predictions about Italy and Spain fit exactly.
Maker of COVID Tests Says Pandemic is Biggest Hoax Ever Perpetrated
It is like a blind man searching for a black cat in a dark room which
is not there.
One,
bhikkhus, who does not delight in (visible) forms, sounds,odors,
tastes, bodily, mental phenomena, does not delight in
unsatisfactoriness. Of one who does not delight in unsatisfactoriness, I
say: ‘he is liberated from unsatisfactoriness’.
The wise then, recognizing this
as the distinction of heedfulness,
pleased with the spheres of Nobles Ones,
in heedfulness rejoice.
Explanation: Those who are truly wise are especially aware
of the need for sanity. They take delight in sanity. They take pleasure
in the pursuit of sanity because it is the region of the supernormal.
Verse 23. Freedom Is Difficult
They meditate persistently,
constantly they firmly strive,
the steadfast to Nibbana reach,
the Unexcelled Secure from bonds.
Explanation:Those wise individuals
who steadfastly practice meditation, reach a level of understanding that
enables them to experience Nibbana. Those wise individuals who unceasingly
continue in their meditation, firmly and steadfastly, experience Nibbana,
which is the supreme release from all bonds.
Verse 24. Glory Of The Mindful Increase
Assiduous and mindful,
pure kamma making, considerate,
restrained, by Dhamma heedful living,
for one such spread renown.
Explanation: If a person is persevering, attention focused
within, if his physical and spiritual actions are unblemished, if
he is restrained and if he is living in accordance with the Teaching
and is sane, his glory will grow.
Verse 25. Island Against Floods
By energy and heedfulness,
by taming and by self-control,
the one who’s wise should make as isle
no flood can overwhelm.
Explanation: The whole world is full of defilements. The sensualities
of life are a vast and forceful flood. But the wise person builds
steadfastly for himself an Island that cannot be washed away by those
vast floods. The Island is built of steadfastness, mindfulness, restraint
and discipline. Once steadily established on that island, the flood
cannot overwhelm the wise.
Verse 26. Treasured Mindfulness
The one who’s wise guards heedfulness
kin to the greatest wealth.
Explanation: The wise cherish mindfulness as a great treasure.To obtain worldly
acquisitions, people need wealth. In the same way, to obtain high spiritual
acquisitions we need some wealth, and that wealth is mindfulness.
Verse 27. Meditation Leads To Bliss
The heedful and contemplative
attains abundant bliss.
Explanation:The mindful person is
tranquil in mind. He will attain the great bliss.
Verse 28. The Sorrowless View The World
When one who’s wise does drive away
heedlessness by heedfulness,
having ascended wisdom’s tower
steadfast, one surveys the fools,
griefless, views the grieving folk,
as mountaineer does those below.
Explanation: The wise person is always mindful. Through this
alertness he discards the ways of the slothful. The wise person ascends
the tower of wisdom. Once he has attained that height he is capable
of surveying the sorrowing masses with sorrowless eyes. Detached and
dispassionate he sees these masses like a person atop a mountain peak,
surveying the ground below.
Verse 29. The Mindful One Is Way Ahead Of Others
Among the heedless, heedful,
among the sleepy, wide awake.
As the swift horse outruns a hack
so one of good wisdom wins.
Explanation: The extremely wise individual of deep wisdom
is always alert and mindful. He is therefore like a wide-awake individual
among those who are deep in sleep. That wise person, who possesses
supreme insight overtakes in spirituality all those ordinary masses,
just as a fast horse overtakes a weak one.
Verse 30. Mindfulness Made Him Chief Of Gods
Heedfulness is always praised,
heedlessness is ever blamed.
By heedfulness did Magha go
to lordship of the gods.
Explanation: The brahmin youth Magha, through his mindfulness,
was born as the Chief of Gods. Therefore mindfulness is always praised,
and sloth and unmindfulness are always condemned.
Verse 31. The Heedful Advance
The bhikkhu liking heedfulness,
seeing fear in heedlessness,
advances as a conflagration
burning fetters great and small.
Explanation: The monk, as the seeker after the truth, is frightened
of mindlessness because he knows that if one is unmindful, one is
caught up in the unending suffering of samsara. Therefore, he forges
ahead diligently, and mindfully burning away those bonds that fetter
people to worldliness.
Verse 32. The Heedful Advances To Nibbana
The bhikkhu liking heedfulness,
seeing fear in heedlessness,
never will he fall away,
near is he to Nibbana.
Explanation: The monk as the seeker after
the truth, see fear in lack of mindfulness. He will certainly not fall
back from any spiritual heights he has already reached. He is invariably
in the proximity of Nibbana.
Hunger is the greatest ill, the greatest suffering - conditionedness, said Awakened One
knowing this reality at it is:
Ultimate Happiness supreme that is the end of suffering.
Sujata
fed Buddha, Ashoka planted fruit bearing trees all over his empire.
Maha Mayawati wants that rule and VP Haris may direct their followers to
Grow Broccoli Bell Peppers Cucumber Carrots Beans in pots like Free Birds in Vegan White Home
to make the hungry minds to glow like Lotus.
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make this country Buddhist)
All
Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha
Prapanchmay karunge.” (We will make the whole world Prabuddha Prapanch
live upto 150 years for the price of coffee
Nicotinamide Adenine Dinucleotide (NAD)15
Grams at $62.00 which plays a role in generating energy in the human
body available ‘for the price of a coffee a day’ a Stunning anti-ageing
breakthrough could see humans live to 150 years and regenerate organ.New process has been found by Harvard Professor David Sinclair and researchers from the University of New
South Wales, involving cell reprogramming.
According
to the University of Singapore survey/review based on 131 countries.
From June 18, world will be 100% free and happy from December 8th. Their
predictions about Italy and Spain fit exactly.
Maker of COVID Tests Says Pandemic is Biggest Hoax Ever Perpetrated
It is like a blind man searching for a black cat in a dark room which
is not there.
Do Mindful Swimming
WORLD WILL BE FREE FROM HOAX - STRENGTHENING THE TRUST FOR BEST OF HEALTH -SINGAPORE UNIVERSITY SURVEY
Hunger is the worst kind of illness said Awakened One
Grow Broccoli,bell pepper,cucumber,Beans in Pots,
Sujata fed Buddha,Ashoka planted fruit bearing trees all over his empire.Mayawati
wants that rule.
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make this country Buddhist)
All
Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha
Prapanchmay karunge.” (We will make the whole world Prabuddha Prapanch
live upto 150 years for the price of coffee
Nicotinamide Adenine Dinucleotide (NAD)15
Grams at $62.00 which plays a role in generating energy in the human
body available ‘for the price of a coffee a day’ a Stunning anti-ageing
breakthrough could see humans live to 150 years and regenerate organ.New process has been found by Harvard Professor David Sinclair and researchers from the University of New
South Wales, involving cell reprogramming.
According
to the University of Singapore survey/review based on 131 countries.
From June 18, world will be 100% free and happy from December 8th. Their
predictions about Italy and Spain fit exactly.
Maker of COVID Tests Says Pandemic is Biggest Hoax Ever Perpetrated
It is like a blind man searching for a black cat in a dark room which
is not there.
Do Mindful Swimming
WORLD WILL BE FREE FROM HOAX - STRENGTHENING THE TRUST FOR BEST OF HEALTH -SINGAPORE UNIVERSITY SURVEY
Four Modes of Practice & Four Immeasurables - Unlocking the Doorways to Nibbāna
Sutta Meditation Series
It’s
stated that “there are four ways of practice. What four? Painful
practice with slow realisation, painful practice with quick realisation,
pleasant practice with slow realisation, and pleasant practice with
quick realisation” in the Saṁkhitta Sutta (AN 4.161)
We
will examine what these Profitable Directions are, the importance of
learning about these four modes of practice, how we develop these
insight pathways that lead to the four immeasurable states (i.e.
Buddha’s medicine for overcoming the craving for the four nutriments),
how the 37 enlightenment factors are activated and support the Path, and
an overview of how we meditate or contemplate towards unlocking the
doorways to Nibbāna.
In this session we:
—
get an overview of the framework and process map of the Four Modes of
Practice and how it leads to the Four Immeasurable States
— familiarise ourselves with pali terms and their meanings to make the learning process easier
— how these insight pathways unlock the doorways to Nibbāna
— highlight the fruit of each profitable direction
Most of the suttas that are directly or indirectly referred to in this session:
— Vitthāra Sutta (AN 4.162)
— Ubhaya Sutta (AN 4.166)
— Mahāmoggallāna Sutta (AN 4.167)
— Sāriputta Sutta (AN 4.168)
— Suttavebhaṅgiya (Pe 9)
— Sekha-paṭipadā Sutta (MN 53)
— Saṅgīti Sutta (DN 33)
— Brahma Sutta (SN 47.18)
— Mahāsatipaṭṭhāna Sutta (MN 10)
— Venāgapura Sutta (AN 3.63)
— Āneñjasappāya Sutta (MN 106)
— Padhāna Sutta (AN 4.13)
— Paṭhamasamaṇabrāhmaṇa Sutta (SN 46.5)
— Dhātuvibhaṅga Sutta (MN 140)
— Iddhipāda Sutta (AN 4.276)
— Subrahma Sutta (SN 2.17)
— Āhāra Sutta (SN 12.11)
— Puttamaṁsa Sutta (SN 12.63)
— Vipallāsa Sutta (AN 4.49)
Bohoma pin to the person who requested this Dhamma talk.
An
electronic copy of the chart or process map of the “Four Profitable
Directions” has been posted (and pinned) to the Sutta Meditation Series
Telegram channel.
The AUDIO has been uploaded to the Sutta Meditation Series podcast channel hosted at https://anchor.fm/suttameditationseries.
It can also be accessed on multiple podcast platforms including
Spotify, Podcast Addict, Google Podcasts, Apple Podcasts, Amazon Music,
and more.
Tree >> Sutta Piṭaka >> Saṃyutta Nikāya >> Khandha Saṃyutta
SN 22.24 (S iii 26)
Abhijāna Sutta
— Directly knowing —
[abhijānati]
Two
conditions (doubled as four with synonyms) for the destruction of
suffering: full understanding and abandoning. One should remain aware
not to focus on only one of these two.
By
directly knowing and fully understanding Form, bhikkhus, by getting
dispassionate towards it and abandoning it, one is able to destroy
suffering; by directly knowing and fully understanding Feeling,
bhikkhus, by getting dispassionate towards it and abandoning it, one is
able to destroy suffering; by directly knowing and fully understanding
Perception, bhikkhus, by getting dispassionate towards it and abandoning
it, one is able to destroy suffering; by directly knowing and fully
understanding Constructions, bhikkhus, by getting dispassionate towards
them and abandoning them, one is able to destroy suffering; by directly
knowing and fully understanding Consciousness, bhikkhus, by getting
dispassionate towards it and abandoning it, one is able to destroy
suffering.
Who bears within no enmity:
“He has abused and beaten me,
defeated me and plundered me”,
hate is quite allayed for them.
Explanation: But in those who forgive and forget the wrongs
done to them, anger quickly vanishes. They are then at peace.
Verse 5. Hatred is Overcome Only by Non-hatred
They are allayed by amity,
this is the timeless Truth.
Explanation: The method
is of overcoming hatred through non-hatred is eternally effective.
That is why that method is described as eternal wisdom.
Verse 6. Recollection of Death Brings Peace
Still others do not understand
that we must perish in this world,
those who understand this,
there quarrels are allayed.
Explanation:Excited by emotions our thoughts
being clouded, we cannot see the truth about life. When we see the
truth, however, our thoughts become free of emotions.
Verse 8. Spiritual Strength is Undefeatable
whose faculties are well-restrained,
in food does moderation know,
is full of faith, who’s diligent:
that one no Mara overthrows,
as wind does not a rocky mount.
Explanation: Those who are moderate
in eating, they are devoted to the Teaching and to persistent methodical
practice. Such persons are not overpowered by emotions just as a rocky
mountain is not shaken by the wind.
Verse 10. The Virtuous Deserve the Stained Robe
But one who is self-cleansed of stain,
in moral conduct firmly set,
having restraint and truthfulness
is fit for the stainless robe.
Explanation: Who is well conducted and tranquil within, having
emotions under control and aware of reality, such a person is worthy
of the sacred ’stained cloth’.
Verse 12. Truth Enlightens
That which is real they know as real,
roaming fields of thought well-formed
they at the real arrive.
Explanation: The wise person who is able
to recognize the true values leading to spiritual attainment, is capable
of attaining to spiritual heights. Such a person is possessed of right
views.
Verse 14. The Disciplined Mind Keeps Lust Away
Lust does never penetrate
the mind well cultivated.
Explanation:The well-cultured temperament too does
not allow passion to come through. Therefore, the well-cultured temperament
cannot be penetrated by passions.
Verse 16. Good Deeds Bring Happiness
Here one joys, one joys hereafter,
in both ways does the merit-maker joy;
one joys and one rejoices,
one’s own pure kammas seeing.
Explanation: A wise person does good deeds.
Having done those good deeds he rejoices here in this world. He rejoices
in the life after as well. Seeing the purity of his virtuous actions,
he rejoices. He is thoroughly joyous seeing the goodness of his deeds.
Verse 18. Virtuous Deeds Make One Rejoice
Here one’s glad, one’s glad hereafter,
in both ways is the merit-maker glad;
‘Merit I’ve made’, serenely one is glad,
and more one’s glad passed to blissful states.
Explanation: The person who has done good and virtuous deeds
rejoices in this world. Gone to a pleasant state of existence after
death, he rejoices exceedingly. This way he rejoices here and in the
next world. In both worlds he rejoices realizing that he has done
virtuous deeds.
Verse 19. Fruits of Religious Life Through Practice
Though many sacred texts he chants
the heedless man’s no practiser,
as cowherd counting other’s kine
in samanaship he has no share.
Explanation: Some persons may know the words
of the Buddha extensively and can repeat it all. But through utter neglect
they do not live up to it. In consequence they do not reach any religions
attainments. They do not enjoy the fruit of the recluse life. This is
exactly like the way of life of a cowherd who looks after another’s cattle.
The cowherd takes the cattle to the pastures in the morning, and in the
evening he takes them back to the owner’s house. He gets only the wages.
Verse 20. Practice Ensures Fulfilment
Though few of the sacred texts he chant
in Dhamma does his practice run,
clear of delusion, lust and hate,
wisdom perfected, with heart well-freed.
Explanation: A true seeker of truth through he may speak only
little of the Buddha’s word. He may not be able to recite extensively
from religious texts. But, if he belongs to the teaching of the Buddha
assiduously, lives in accordance with the teaching of the Buddha,
if he has got rid of passion, ill-will and delusion, he has well penetrated
experience and is free from clinging to worldly things, he is a partaker
of the life of a renunciate.
How many languages are there in the world?
7,117 languages are spoken today.
That number is
constantly in flux, because we’re learning more about the world’s
languages every day. And beyond that, the languages themselves are in
flux. They’re living and dynamic, spoken by communities whose lives are
shaped by our rapidly changing world. This is a fragile time: Roughly 0%
of languages are now endangered, often with less than 1,000 speakers
remaining. Meanwhile, just 23 languages account for more than half the
world’s population.
When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso
language/Magadhi Prakrit,Classical Hela Basa (Hela Language),Classical
Pāḷi which are the same. Buddha spoke in Magadhi. All the 7,139
languages and dialects are off shoot of Classical Magahi Magadhi. Hence
all of them are Classical in nature (Prakrit) of Human Beings, just like
all other living speices have their own natural languages for
communication. 117 languages are translated by https://translate.google.comin
01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04)
Classical Hela Basa (Hela Language),
05) Classical Pāḷi,
06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
Tasmātiha,
bhikkhave, evaṃ sikkhitabbaṃ: ‘ye te suttantā tathāgata·bhāsitā
gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu
bhaññamānesu sussūsissāma, sotaṃ odahissāma, aññā cittaṃ upaṭṭhāpessāma,
te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissāmā’ti. Evañhi vo,
bhikkhave, sikkhitabbanti.
Therefore,
bhikkhus, you should train thus: ‘We will listen to the utterance of
such discourses which are words of the Tathāgata, profound, profound in
meaning, leading beyond the world, (consistently) connected with
emptiness, we will lend ear, we will apply our mind on knowledge, we
will consider those teachings as to be taken up and mastered.’ This is
how, bhikkhus, you should train yourselves.
Mind precedes all knowables,
mind’s their chief, mind-made are they.
If with a clear, and confident mind
one should speak and act
as one’s shadow ne’er departing.
Explanation: All that man experiences
springs out of his thoughts. If his thoughts are good, the words and
the deeds will also be good. The result of good thoughts , words and
deeds will be happiness. This happiness will never leave the person
whose thoughts are good. Happiness will always follow him like his
shadow that never leaves him.
Hunger is the worst kind of illness said Awakened One
Grow Broccoli,bell pepper,cucumber,Beans in Pots,
Sujata fed Buddha,Ashoka planted fruit bearing trees all over his empire.Mayawati
wants that rule.
6 Raw Foodists Over 50 That Look Decades Younger
Raw Veganism: The Fountain of
Youth? Or perhaps it’s the cooked food that’s aging the average person
prematurely. In any case, the following people have truly inspired me to
continue my raw vegan journey for life! Their age and appearance speak
volumes of how perfectly aligned the living foods lifestyle is for the
human body. It is an undeniable fact that our appearance on the outside,
especially after our mid years, is clear reflection of our internal
health.
Meet 6 inspiring raw foodists with an appearance that will trample on any skepticism or doubt about the living foods movement:
1. Storm Talifero, 64
Storm TaliferoStorm Talifero is
one of the oldest and most successful long-term 100% raw vegans in the
movement today. He has been raw for over 42 years, and at age 64 he
looks more like he is in his 30’s or 40’s. He’s an athlete, author,
illustrator, architect and raw chef who has brought many innovative
recipes to the art of raw cuisine. If you’ve read any of Storm’s e-books
you’re familiar with his maxims: “Fresh is Best”, “Don’t put your food
in the fire” and “Would you like your food with or without the
nutrients?”. Having raised a large family, through many years Storm’s
recipes have evolved into a menu plan program that has helped hundreds
of people to experience the raw diet in a format that is doable in
modern life. You can learn more about his work at
The first time I saw this
Goddess was through this viral video, and I just couldn’t believe my
eyes. This perfect image of health, vitality and youth with a petite
size four frame and a wrinkle free face is over 70 years of age! She has
been a raw vegan for 27 years and vegan for many years before that. And
she’s from my hometown!
The resident of Miami-Dade County, Florida, attributes her youthful
looks to her raw vegan diet and grows almost everything she eats in the
garden she refers to as her ‘fountain of youth’. In her famous
interview, ABC reporters explored her back yard, to find that every inch
is covered in plants and trees that grow the fruits Mrs. Larkins eats.
She told reporters “’My diet consists of fruits, nuts, vegetables and
seeds. I do a lot of sprouting of seeds and as you can see from my
garden and of course, these are the raw foods that I eat.’” http://www.annettelarkins.com/
3. Lou Corona, 60
Lou was one of the first people
I came across in my journey for true health. His juice recipe, the
Lemon Ginger Blast absolutely changed my life. It was the effect this
juice had on my life that got me curious about raw foods, and for that
I’m so very grateful! Lou drinks this green juice every day and I can
totally see (and feel) how this concoction contributes to this man’s
superior health! Lou has been on a raw vegan diet for a whopping 39
years. Before he started the raw vegan diet he suffered from a multitude
of illnesses ranging from asthma to a tumor, eventually coming to a
place where he was able to heal himself from chronic asthma, severe
allergies, major constipation, candida, tumors, severe acne, and
debilitating arthritis. He now teaches the 4
principles that helped him gain his life back and reach outstanding
health and core strength like I’ve never seen before! You can find his
work here: http://loucorona.com/
4. Tonya Zavasta, 56
AgeTonya Zavasta is one of my
greatest heroes. This 56 year old beauty is a very witty and humorous
writer, researcher, teacher, and entrepreneur. She has written 5 books
on living foods and natural anti-aging, two of which I’ve read and
loved. She’s been eating raw for 17 years now. With her diet and
lifestyle change she conquered surgical trauma, pain and her former
identity as a “cripple.” I’ve read two of her books, Quantum Eating, and
Raw Food and Hot Yoga. Both are brilliant and highly recommended for
the seasoned raw foodist. You can find them in my Books page. The
firmness of her skin and waist size tell us that she’s really on to
something. And it’s definitely not botox or plastic surgery! http://www.beautifulonraw.com/
5. Markus Rothkranz, 52
remember the first time I saw
Markus, I thought he was in his late 20s early 30s. Boy was I wrong.
This man is 52 years old! Watch this video of him proving it, since no
one believes him. He’s been eating raw foods since his late twenties,
therefore he’s been raw for over 20 years. And his vibrant complexion
and super fit body says it all. As you will see on his page, he looks
younger than he did at 27! Markus is all about abundance, health and
financial freedom. He has an inspiring channel on youtube, and has
written 4 books. His background is from the movie industry and now he
uses it to entertain and lead people to a better and healthier
lifestyle. You can find his work at http://www.markusrothkranz.com/
6. Mimi Kirk, 75
“Feeling like you’re in your
20′s at 75, is quite an amazing thing. I accredit this youthful look and
spirit not only to my attitude, but really to my way of eating which is
a raw vegan – living foods lifestyle.” She was voted sexiest Vegetarian
over 50, when she was actually 70 then! Although Mimi has only been raw
for a few years, she attributes her youthfulness to over 40 years of
100% veganism. It was when she started feeling arthritic pains in her
joints and her blood pressure was up that she looked into eating raw,
and as soon as she did, the pain and pressure went away. Mimi is so
vibrant and youthful! She is the author of a book called Live Raw. This
woman is amazing and looks great for her age. She’s a great example of
how veganism is great in maintaining youthfulness, but in contrast, raw
veganism is age defying and can actually turn back the biological clock!
Find Mimi’s work here: http://www.youngonrawfood.com
Now I don’t know about you, but
to me, just taking a look at these marvelous beings is living proof
that raw foods and natural hygiene is indeed the optimal lifestyle for
human health. It clearly shows that our bodies are designed for this
lifestyle. Contrary to what many of us have been led to believe, aging
is NOT a normal process that is supposed to start taking place at our
30’s. Wrinkles, sagging skin, hair loss and all the ailments that follow
after 30 or 40 is due to the degeneration of the body after years of
punishing it with a diet void of nutrients and enzymes. That plus eating
a diet of cooked (dead) foods, processed junk and artery clogging dairy
and meats will certainly take a toll on your body in the form of
premature aging, cancer, diabetes, heart failure and all the other life
sucking problems we call “disease”. As a 28 year old that has been raw
vegan for only 1 year I can already start to see major differences in
the way that I look. In fact, I saw these changes 3 months into this
diet. I can only imagine how I have completely changed the entire
trajectory of my life by correcting my diet. I know that at some point
I’ll probably stop counting the years because it’s no longer relevant to
me. In the end, you’re only as old as you feel
Profile3
Thank you for reading! This
article was written by Diana Paez, a living foods devotee, natural
hygienist, and raw chef in the making. If you liked this post, and want
to show your appreciation please like, share or comment below. I’d love
to hear from you! I am always open to any questions, suggestions, or
comments. You are more than welcome to share the information in this
article in your own blog or page, all I ask is that you link back to
this post. Love, Peace and Health to you, friends.
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make this country Buddhist)
All
Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha
Prapanchmay karunge.” (We will make the whole world Prabuddha Prapanch
live upto 150 years for the price of coffee
Nicotinamide Adenine Dinucleotide (NAD)15
Grams at $62.00 which plays a role in generating energy in the human
body available ‘for the price of a coffee a day’ a Stunning anti-ageing
breakthrough could see humans live to 150 years and regenerate organ.New process has been found by Harvard Professor David Sinclair and researchers from the University of New
South Wales, involving cell reprogramming.
According
to the University of Singapore survey/review based on 131 countries.
From June 18, world will be 100% free and happy from December 8th. Their
predictions about Italy and Spain fit exactly.
Maker of COVID Tests Says Pandemic is Biggest Hoax Ever Perpetrated
It is like a blind man searching for a black cat in a dark room which
is not there.
Do Mindful Swimming
WORLD WILL BE FREE FROM HOAX - STRENGTHENING THE TRUST FOR BEST OF HEALTH -SINGAPORE UNIVERSITY SURVEY
𝙝𝙩𝙩𝙥://𝙨𝙖𝙧𝙫𝙖𝙟𝙖𝙣.𝙖𝙢𝙗𝙚𝙙𝙠𝙖𝙧.𝙤𝙧𝙜, WhatApp, Telegram,Facebook, Twitter, more than 5000 Emails.
Practicing Mindful Swimming at Dolphin Aquatics at Halasuru from 05:30 AM to 07:00 AM
How many languages are there in the world?
7,117 languages are spoken today.
That number is
constantly in flux, because we’re learning more about the world’s
languages every day. And beyond that, the languages themselves are in
flux. They’re living and dynamic, spoken by communities whose lives are
shaped by our rapidly changing world. This is a fragile time: Roughly 0%
of languages are now endangered, often with less than 1,000 speakers
remaining. Meanwhile, just 23 languages account for more than half the
world’s population.
When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso
language/Magadhi Prakrit,Classical Hela Basa (Hela Language),Classical
Pāḷi which are the same. Buddha spoke in Magadhi. All the 7,139
languages and dialects are off shoot of Classical Magahi Magadhi. Hence
all of them are Classical in nature (Prakrit) of Human Beings, just like
all other living speices have their own natural languages for
communication. 117 languages are translated by https://translate.google.comin
01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04)
Classical Hela Basa (Hela Language),
05) Classical Pāḷi,
06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
1.
Today to save Democracy Freedom, Liberty, Equality and Fraternity all
fraud EVMs must and should be replaced by BALLOT PAPERS.
2. Worst Disease And Greatest Happiness
Hunger is the greatest ill,
the greatest dukkha - conditionedness,
knowing this reality at it is:
Nibbana bliss supreme.
Hunger is the worst kind of illness said the Buddha.
Form Free Online Prabuddha Universal All Societies (
Blacks/SC/STs/Arogya Rakshakas/OBCs/Religious Minorities/Poor Upper
Castes) Multipurpose Cooperative Society
to
Grow Broccoli, Bell Pepper, Cucumber, Carrots Beans in pots.
Sujata fed Buddha to overcome hunger
Ashoka planted fruit bearing trees all over his Mauryan Empire.
Mayawati wants to establish that Ashoka rule.
Practice Mindful Meditative Swimming
3. Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make this country Buddhist)
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha
Prapanchmay karunge.” We will make the whole world Prabuddha Prapanch Universe.
4. live upto 150 years for the price of coffee
Nicotinamide Adenine Dinucleotide (NAD)15Grams at $62.00 which plays a role in generating energy in the human
body available ‘for the price of a coffee a day’ a Stunning anti-ageing
breakthrough could see humans live to 150 years and regenerate organ.New process has been
found by Harvard Professor David Sinclair and researchers from the
University of New South Wales, involving cell reprogramming.
According to the University of Singapore survey/review based on 131 countries.
From June 18, world will be 100% free and happy from December 8th. Their
predictions about Italy and Spain fit exactly.
5. Maker of COVID Tests Says Pandemic is Biggest Hoax Ever
Perpetrated It is like a blind man searching for a black cat in a dark
room which is not there.
WORLD WILL BE FREE FROM HOAX - STRENGTHENING THE TRUST FOR BEST OF HEALTH -SINGAPORE UNIVERSITY SURVEY
𝙝𝙩𝙩𝙥://𝙨𝙖𝙧𝙫𝙖𝙟𝙖𝙣.𝙖𝙢𝙗𝙚𝙙𝙠𝙖𝙧.𝙤𝙧𝙜
Wake up at 03:45 AM
After Bath Practice Patanjali Yogic Meditation From 04:00 AM to 05:00 AM at
𝙝𝙩𝙩𝙥://𝙨𝙖𝙧𝙫𝙖𝙟𝙖𝙣.𝙖𝙢𝙗𝙚𝙙𝙠𝙖𝙧.𝙤𝙧𝙜, WhatApp, Telegram,Facebook, Twitter, more than 5000 Emails.
Practicing Mindful Swimming at Dolphin Aquatics at Halasuru from 05:30 AM to 07:00 AM
https://www.youtube.com/watch?v=oX1aA37KG3U தமிழகத்தில் பல ஆண்டுகள் கழித்து புத்த மதம் மீண்டும் புத்துணர்வு பெற துவங்கி இருக்கிறது. தமிழகத்தில் பல ஆண்டுகள் கழித்து புத்த மதம் மீண்டும் புத்துணர்வு பெற துவங்கி இருக்கிறது. Subscribe : https://bitly.com/SubscribeNews7Tamil Facebook: http://fb.com/News7Tamil Twitter: http://twitter.com/News7Tamil Website: http://www.ns7.tv News
7 Tamil Television, part of Alliance Broadcasting Private Limited, is
rapidly growing into a most watched and most respected news channel both
in India as well as among the Tamil global diaspora. The channel’s
strength has been its in-depth coverage coupled with the quality of
international television production.
News
7 Tamil Television, part of Alliance Broadcasting Private Limited, is
rapidly growing into a most watched and most respected news channel both
in India as well as among the Tamil global diaspora. The channel’s
strength has been its in-depth coverage coupled with the quality of
international television production.
இயற்கையின் உண்மையான எதார்த்தத்தை
புரிந்து கொண்டு முழு மனித ஆற்றலையும் பெருக்க உதவும் வழிமுறைகளின்
தொகுப்பே பௌத்தமாகும்.
இந்தியாவில்
2,500 ஆண்டுகளுக்கு முன்னர் புத்தர் என்று அனைவராலும் அறியப்படும்
சித்தார்த்த கௌதமரால் பௌத்தம் நிறுவப்பட்டது. பௌத்தம் ஆசியக் கண்டம்
முழுவதும் பரவி தற்போது உலகின் நான்காவது பெரிய மதமாக இருக்கிறது.
புத்தரின் பெரும்பாலான போதனைகள் அனைத்தும் விழித்தெழுவதற்காக அவர் சுயமாக
உணர்ந்தவை, இதனால் மற்றவர்களும் தங்களுக்குள் இருக்கும் அறிவொளி புத்தராக
மாறலாம். மக்கள் தங்களின் முக்கியத்துவங்கள், விருப்பங்கள் மற்றும்
திறமைகளில் வேறுபட்டிருக்கலாம், புத்தராக மாறுவதற்கான திறன் என்பது
ஒவ்வொருக்கும் சமமானது என்பதை அவர் கண்டார். இதற்கு மதிப்பளிக்கும் விதமாக,
ஒவ்வொருவரின் வரையறைகளை கடைந்து வரவும், முழுத் திறனை உணரவும் அவர்
எண்ணற்ற வழிமுறைகளை போதித்தார்.
ஏற்றுக்கொள்ளப்படும்
ஒவ்வொரு கலாச்சாரத்திற்கேட்ப பெளத்தம் பலவிதங்களில் அலுத்தங்களை
சந்திக்கிறது, அதனால், பெளத்தம் பல்வேறு வடிவங்களில் உருவெடுக்கலாம்,
ஆனால், அனைத்திற்கும் அடிப்படை போதனை ஒன்றுதான்.
அடிப்படை பௌத்த போதனைகள் – நான்கு உன்னதமான உண்மைகள்
புத்தரின்
அடிப்படை போதனைகள் நான்கு உன்னதமான உண்மைகள் எனப்படுகின்றன, அந்த நான்கு
உண்மைகளும் நிதர்சனமானவை என்று உயர்ந்தவர்களால் உணர்ந்து
கண்டறியப்பட்டுள்ளன :
முதல் உன்னதமான உண்மை : நிஜமான பிரச்னைகள்
வாழ்வில்
எவ்வளவோ சந்தோஷங்கள் இருந்தாலும், சிறு பூச்சியில் இருந்து, வீடில்லாதவர்,
கோடீஸ்வரர் என ஒவ்வொருவருமே பிரச்னைகளை எதிர்கொள்கிறார்கள். பிறப்புக்கும்
இறப்புக்கும் இடையில், நமக்கு வயோதிகம், உடல் நலக்குறைவு, நமக்கு
பிரியமானவர்களின் இறப்பால் வெறுப்பு மற்றும் விரக்தியடைகிறோம். நாம்
விரும்புவது கிடைப்பதில்லை அல்லது நாம் விரும்பாததைப் பெறுகிறோம்.
இரண்டாவது உன்னதமான உண்மை : பிரச்னைகளுக்கான சரியான காரணம்
சிக்கலான
காரணிகள் மற்றும் நிபந்தனைகள் ஆகியவற்றிலிருந்தே பிரச்னைகள் எழுகின்றன.
ஆனால் புத்தரோ, எதார்த்தம் பற்றிய அறியாமையே இறுதியான காரணம் என்கிறார்:
வாழ சாத்தியமற்ற வழிகள் குறித்து நமது மனம், நமக்குள்ளும்,
ஒவ்வொருவருக்குள்ளும், எல்லாவற்றிலும் எடுத்தியம்புவதும் காரணம்.
மூன்றாவது உன்னதமான உண்மை: பிரச்னைகளை உண்மையில் முடிவுக்கு கொண்டுவருதல்
நம்முடைய
அறியாமை என்னும் உண்மையான காரணத்தை அழித்தால் எல்லாப் பிரச்னைகளில்
இருந்து விடுபடுவதோடு எப்போதும் அந்தப் பிரச்னையை திரும்பவும் அனுபவிக்க
வேண்டாம் என்பதை புத்தர் கண்டார்.
நான்காவது உன்னதமான உண்மை : மனதின் சரியான பாதை
எதார்த்தத்தை
சரியாக புரிந்து கொண்டு அறியாமையை அகற்றினால் பிரச்னைகள் நின்று போகும்.
ஒவ்வொருவரும் ஒன்றோடொன்று இணைந்தவர்கள், சார்ந்தவர்கள் என்பதை உணர்ந்தால்
நாம் இதனைச் செய்ய முடியும். இதன் அடிப்படையில் அனைவருக்கும் சமமான அன்பு
மற்றும் இரக்கத்தை வளர்த்தெடுக்க முடியும். நாமும் மற்றவர்களும் எப்படி
வாழ்கிறோம் என்ற ஒப்பீட்டுக் குழப்பத்தை அகற்றினால் நாமும் மற்றவர்களும்
பயன்பெறும் வகையில் செயல்பட முடியும்.
புத்தர் போதனைகளின் வகைகள்
தலாய்லாமா பௌத்தம் பற்றி மூன்று விதமான விளக்கங்களை உருவாக்கி இருக்கிறார்:
பௌத்த அறிவியலின் மனம் – அகநிலை அனுபவத்தின் பார்வையில் இருந்து கருத்து, சிந்தனை மற்றும் உணர்ச்சிகள் எவ்வாறு செயல்படுகின்றன
பௌத்த தத்துவம் – நன்னெறிகள், தர்க்கம் மற்றும் பௌத்தத்தின் யதார்த்தம் பற்றிய புரிதல்
பௌத்த மதம் – கடந்த மற்றும் எதிர்காலத்தின் மீதான நம்பிக்கை, கர்மா, சடங்குகள் மற்றும் பிரார்த்தனை.
பௌத்த
விஞ்ஞானம் நவீன நரம்பியல் அறிவியலின் இணைப்பு, ஏனெனில் அவை மனதின் பல்வேறு
அறிவாற்றல் செயல்பாடுகளை உள்ளடக்கிய பார்வை, செறிவு, கவனம், மனநிறைவு,
நியாபகம் மற்றும் நமது நேர்மறை, எதிர்மறை உணர்வுகள் பற்றிய விரிவான
வரைபடத்தைத் தருகிறது. நேர்மறையான நரம்பியல் பாதைகளை வகுப்பதன் மூலம் நமது
மனதின் நன்மை, திறன்களை மேம்படுத்தலாம்.
பௌத்த சிந்தனைகள் நம்பிக்கையை விட விசாரணைகளையே அதிகம்
சார்ந்திருக்கிறது, எனவே விஞ்ஞான கண்டுபிடிப்புகள் பௌத்த சிந்தனைகளுக்கு
மிகப்பெரும் உதவியாக இருக்கின்றன. – 14வது தலாய் லாமா
உடல்
அளவில், பௌத்த விஞ்ஞானம் அதிநவீன மருத்துவ முறைகளை உள்ளடக்கியது அதாவது
எண்ணிலடங்கா நோய்களுக்கான சிகிச்சைகளையும் சேர்த்தது. வெளித்தோற்றத்திற்கு
அவை காரியம் மற்றம் சக்தி பற்றிய விரிவான ஆய்வைத் தருகிறது, இதற்கும்
குவாண்டம் இயற்பியலுக்கும் பல்வேறு ஒற்றுமைகள் இருக்கின்றன. மேலும் இவை
அண்டத்தின் தோற்றம், தற்போதைய வாழ்க்கை மற்றும் முடிவையும் பற்றி
விவாதிக்கிறது. அதிலிருந்து சிறு நதியாக தொடர்ந்து, இன்னும்
தொடங்காதவற்றையும் அறிவிக்கிறது.
பௌத்த
தத்துவம் கூட்டுச்சார்பு, சார்புடைமை, தொடர்பு ஆகிய விசயங்களைக்
கையாள்கிறது. தர்க்கத்திற்கான விரிவான திட்டத்தை கணக்கோட்பாடு மற்றும்
விவாதத்தின் அடிப்படையில் வழங்குகிறது, அது நமது மனதின் தவறான கற்பனைகளை
உணர்ந்து கொள்ள உதவுகிறது.
பௌத்த நன்னெறிகள் நமக்கும், பிறருக்கும் எது நல்லது எது தீமையானது என்பதை வேறுபடுத்திக்காட்டும் அடிப்படையிலானது.
நாம் நாத்திகர்களோ அல்லது ஆத்திகர்களோ, கடவுள் அல்லது கர்மா மீது
நமக்கு நம்பிக்கை இருக்கிறதா இல்லையோ, ஒவ்வொருவரும் தார்மீக நெறிமுறைகளை
கடைபிடிக்க வேண்டும். – 14வது தலாய் லாமா
அடிப்படை
மனிதப்பண்புகளான கருணை, நேர்மை, பெருந்தன்மை மற்றும் பொறுமையை போற்றவும்,
மேம்படுத்தவும் முடிந்தவரை கடினனமாக முயற்சிக்க வேண்டும், அதே சமயம்
பிறருக்கு தீங்க ஏற்படுத்தக் கூடாது.
பௌத்த
மதம் கர்மா, கடந்த மற்றும் எதிர்கால வாழ்க்கை, மறுபிறப்பிற்கான வழிமுறை,
மறுபிறப்பில் இருந்து விடுதலை மற்றம் ஞான நிலையை அடைதல் உள்ளிட்ட
தலைப்புகளைக் கையாள்கிறது. ஜெபித்தல், தியானம், பிரார்த்தனை உள்ளிட்ட
பயிற்சிகளையும் இது உள்ளடக்கியது. ஒவ்வொரு மதத்திற்கும் தங்களது
பாரம்பரியத்திற்கு ஏற்ப அதன் அடிப்படை போதனைகளைக் கொண்ட நூல் உள்ளது.
பௌத்தத்தில் ‘பௌத்த பைபிள்’ போன்ற எந்த புனித நூலும் கிடையாது.
மக்கள்
எந்த நேரத்திலும் எங்கு வேண்டுமானால் பிரார்த்தனை செய்யலாம், எனினும் பலர்
கோவில்களிலோ அல்லது தங்களது வீடுகளில் இருக்கும் சிலைகளின் முன்போ
பிரார்த்திக்கிறார்கள். பிரார்த்தனை என்பது நமக்கான வரங்களைப் பெறுவதற்காக
அல்ல, மாறாக நமக்குள் இருக்கும் உள்ளார்ந்த உறுதி, இரக்கம் மற்றும்
ஞானத்தைத் தட்டி எழுப்புவதாகும்
உணவுக்கட்டுப்பாடுகள்
என்று எதுவும் இல்லை, ஆனால் பெரும்பாலான குருமார்கள் தங்களது மாணவர்களை
முடிந்தவரை சைவ உணவை உட்கொள்ளச் சொல்வார்கள், புத்தரும் கூட தன்னைப்
பின்பற்றுபவர்கள் மது அருந்தவோ போதைப் பொருட்களை எடுத்துக்கொள்ளவோ கூடாது
என்று அறிவுறுத்தினார். பௌத்த பயிற்சியானது மனநிறைவு, சுய ஒழுக்கத்தை
மையப்படுத்துகிறது, பொதுவாக மது அருந்தினாலோ பிற போதை பழக்கம் இருந்தாலோ
நாம் நமது நிலையை இழப்போம்.
பௌத்தத்தில்
துறவிகள் மற்றும் கன்னியாஸ்திரிகளுக்கென துறைவி மடப் பாரம்பரிய
இருக்கிறது, அவர்களுக்கு பிரம்மச்சரியம் உள்பட நூற்றுக்கணக்கான சபதங்கள்
இருக்கின்றன. அவர்கள் தலைமுடியை மொட்டையடித்துக் கொண்டு, துறவற
சமூகத்தினரோடு வாழ்கின்றனர். அவர்கள் தங்களுடைய வாழ்க்கையை கல்வி, தியானம்,
பிரார்த்தனை மற்றும் தாங்கள் ஏற்றுக்கொண்ட சமூகத்திற்கான சடங்குகளைச்
செய்வதற்கும் அர்ப்பணித்துக் கொள்கின்றனர். அண்மைக்காலங்களாக பல மக்கள்
பௌத்தத்தை படித்தும், பௌத்த மையங்களில் தியானத்தை பயிற்சித்தும்
வருகின்றனர்.
பௌத்தம் எல்லோருக்குமானது
நம்மைப்
போன்ற மனிதர்கள், எப்படி வாழ்கிறோம், நம்முடைய குறைபாடுகளை எப்படி கடந்து
நம்முடைய முழுத்திறனை உணர்கிறோம் என்பதை புத்தர் கண்டறிந்தார்; பௌத்தத்தில்
இதை நாங்கள் “ஞானநிலை” என்கிறோம். புத்தர் தன்னுடைய கைகளை அசைத்து
நம்முடைய பிரச்னைகள் எல்லாவற்றையும் தீர்க்கும் மாயவித்தைக்காரர் அல்ல.
மாறாக நம்முடைய வாழ்க்கைப் பிரச்னைகளில் இருந்து நம்மை நாமே
விடுவித்துக்கொண்டு அதனை நாம் பின்பற்றுவதற்கான பாதையை அமைத்து
கொடுத்திருக்கிறார். அதே போன்று நம் மனதின் நல்ல பண்புகளான – அன்பு,
இரக்கம், பெருந்தன்மை, ஞானம் உள்ளிட்ட பலவற்றை மேம்படுத்தவும் அறிவுறுத்தி
இருக்கிறார்.
இந்தப்
பண்புகளை எப்படி மேம்படுத்திக் கொள்வது என்பதற்கான போதனைகள் அனைவருக்கும்
வெளிப்படையானது - கலாச்சார பின்னணி அல்லது மதத்தைப் பொருட்படுத்துவதில்லை.
பௌத்தம் கடவுள் நம்பிக்கையை உட்படுத்துவதில்லை, ஆனால் நாம் பெறுபவை
அனைத்தும் மதிப்பிற்குரியது தானா என்று போதனைகள் மூலம் நம்மை நாமே எளிய
முறையில் ஆராயச் சொல்கிறது. இந்த வழியில் நாம் புத்தரின் போதனைகளின்
நறுமணத்தை போற்றலாம் – நன்னெறிகள், இரக்கம் மற்றும் ஞானம் - இயற்கையாகவே
நம்மை தீங்கில் இருந்து விலக்கிக் கொண்டு நேர்மறையானவற்றில்
ஈடுபடுத்துகிறது, இதனால் நமக்கும் பிறருக்கும் பலன் கிடைக்கும். இதுவே
நம்முடைய மற்றும் அனைவரின் ஆசையான மகிழ்ச்சி மற்றும் நல்வாழ்வை சமமாக
அடைவதற்கான வழி நடத்தலாகும்.
Theravāda
(/ˌtɛrəˈvɑːdə/; Pāli, lit. “School of the Elders”) is the most commonly
accepted name of Buddhism’s oldest existing school.
The
school’s adherents, termed Theravādins, have preserved their version of
Gautama Buddha’s teaching or Buddha Dhamma in the Pāli Canon for over a
millennium.
The
Pāli Canon is the most complete Buddhist canon surviving in a classical
Indian language, Pāli, which serves as the school’s sacred language and
lingua franca. In contrast to Mahāyāna and Vajrayāna, Theravāda tends
to be conservative in matters of doctrine (pariyatti) and monastic
discipline (vinaya). One element of this conservatism is the fact that
Theravāda rejects the authenticity of the Mahayana sutras (which
appeared c. 1st century BCE onwards).
Modern
Theravāda derives from the Mahāvihāra order, a Sri Lankan branch of the
Vibhajjavāda tradition, who are in turn a sect of the Indian Sthavira
Nikaya. This tradition began to establish itself in Sri Lanka from the
3rd century BCE onwards. It was in Sri Lanka that the Pāli Canon was
written down and the school’s commentary literature developed. From Sri
Lanka, the Theravāda Mahāvihāra tradition subsequently spread to the
rest of Southeast Asia. It is the dominant religion in Cambodia, Laos,
Myanmar, Sri Lanka, and Thailand and is practiced by minorities in
India, Bangladesh, China, Nepal, and Vietnam. The diaspora of all of
these groups, as well as converts around the world, also embrace and
practice Theravāda Buddhism.
The
Pāli Canon is the most complete Buddhist canon surviving in a classical
Indian language, Pāli, which serves as the school’s sacred language and
lingua franca. In contrast to Mahāyāna and Vajrayāna, Theravāda tends
to be conservative in matters of doctrine (pariyatti) and monastic
discipline (vinaya). One element of this conservatism is the fact that
Theravāda rejects the authenticity of the Mahayana sutras (which
appeared c. 1st century BCE onwards)
Modern
Theravāda derives from the Mahāvihāra order, a Sri Lankan branch of the
Vibhajjavāda tradition, who are in turn a sect of the Indian Sthavira
Nikaya. This tradition began to establish itself in Sri Lanka from the
3rd century BCE onwards. It was in Sri Lanka that the Pāli Canon was
written down and the school’s commentary literature developed. From Sri
Lanka, the Theravāda Mahāvihāra tradition subsequently spread to the
rest of Southeast Asia. It is the dominant religion in Cambodia, Laos,
Myanmar, Sri Lanka, and Thailand and is practiced by minorities in
India, Bangladesh, China, Nepal, and Vietnam. The diaspora of all of
these groups, as well as converts around the world, also embrace and
practice Theravāda Buddhism.
During
the modern era, new developments have included Buddhist modernism, the
Vipassana movement which reinvigorated Theravāda meditation practice,
the growth of the Thai Forest Tradition which reemphasized forest
monasticism and the spread of Theravāda westward to places such as India
and Nepal, along with buddhist immigrants and converts in the European
Union and the United States.
History
Main article: History of Theravāda Buddhism
Pre-Modern
The
Thuparamaya Stupa, the earliest stupa after Theravada Buddhism became
the official religion in Sri Lanka, dating back to the reign of King
Devanampiya Tissa (247–207 BCE).
The Ruwanwelisaya stupa, built by the Sri Lankan King Dutugemunu (c. 140 B.C.E.).
The
Theravāda school descends from the Vibhajjavāda, a division within the
Sthāvira nikāya, one of the two major orders that arose after the first
schism in the Indian Buddhist community. Theravāda sources trace their
tradition to the Third Buddhist council, when elder Moggaliputta-Tissa
is said to have compiled the Kathavatthu, an important work which lays
out the Vibhajjavāda doctrinal position.
Aided
by patronage of Mauryan kings like Ashoka, this school spread
throughout India and reached Sri Lanka through the efforts of missionary
monks like Mahinda. In Sri Lanka, it became known as the Tambapaṇṇiya
(and later as Mahāvihāravāsins) which was based at the Great Vihara
(Mahavihara) in Anuradhapura (the ancient Sri Lankan capital). According
to Theravāda sources, another one of the Ashokan missions was also sent
to Suvaṇṇabhūmi (”The Golden Land”), which may refer to Southeast Asia.
By
the first century BCE, Theravāda Buddhism was well established in the
main settlements of the Kingdom of Anuradhapura. The Pali Canon, which
contains the main scriptures of the Theravāda, was committed to writing
in the first century BCE. Throughout the history of ancient and medieval
Sri Lanka, Theravāda was the main religion of the Sinhalese people and
its temples and monasteries were patronized by the Sri Lankan kings, who
saw themselves as the protectors of the religion.
Gold Plates containing fragments of the Pali Tipitaka (5th century) found in Maunggan (a village near the city of Sriksetra).
Bagan,
the capital of the Bagan Kingdom. Between the 11th and 13th centuries,
more than 10,000 temples, pagodas and monasteries were constructed in
the Bagan plains.
Over
time, two other sects split off from the Mahāvihāra tradition, the
Abhayagiri and Jetavana. While the Abhayagiri sect became known for the
syncretic study of Mahayana and Vajrayana texts as well as the Theravāda
canon, the Mahāvihāra tradition did not accept these new created
scriptures. Instead, Mahāvihāra scholars like Buddhaghosa focused on the
exegesis of the Pali scriptures and on the Abhidhamma. These Theravāda
sub-sects often came into conflict with each other over royal patronage.
The reign of Parākramabāhu I (1153–1186) saw an extensive reform of the
Sri Lankan sangha after years of warfare on the island. Parākramabāhu
created a single unified sangha which came to be dominated by the
Mahāvihāra sect.
Epigraphical
evidence has established that Theravāda Buddhism became a dominant
religion in the Southeast Asian kingdoms of Sri Ksetra and Dvaravati
from about the 5th century CE onwards. The oldest surviving Buddhist
texts in the Pāli language are gold plates found at Sri Ksetra dated
circa 5th to 6th century. Before the Theravāda tradition became the
dominant religion in Southeast Asia, Mahāyāna, Vajrayana and Hinduism
were also prominent.
Starting
at around the 11th century, Sinhalese Theravāda monks and Southeast
Asian elites led a widespread conversion of most of mainland Southeast
Asia to the Theravādin Mahavihara school. The patronage of monarchs such
as the Burmese king Anawrahta (Pali: Aniruddha, 1044–1077) and the Thai
king Ram Khamhaeng (flourit. late 13th century) was instrumental in the
rise of Theravāda Buddhism as the predominant religion of Burma and
Thailand.
Burmese
and Thai kings saw themselves as Dhamma Kings and as protectors of the
Theravāda faith. They promoted the building of new temples, patronized
scholarship, monastic ordinations and missionary works as well as
attempted to eliminate certain non-Buddhist practices like animal
sacrifices. During the 15th and 16th centuries, Theravāda also became
established as the state religion in Cambodia and Laos. In Cambodia,
numerous Hindu and Mahayana temples, most famously Angkor Wat and Angkor
Thom, were transformed into Theravādin monasteries.
Modern history
A Burmese man meditates in Myanmar. The widespread practice of meditation by laypersons is a modern development in Theravāda.
In
the 19th and 20th centuries, Theravāda Buddhists came into direct
contact with western ideologies, religions and modern science. The
various responses to this encounter have been called “Buddhist
modernism”. In the British colonies of Ceylon (modern Sri Lanka) and
Burma (Myanmar), Buddhist institutions lost their traditional role as
the prime providers of education (a role that was often filled by
Christian schools). In response to this, Buddhist organizations were
founded which sought to preserve Buddhist scholarship and provide a
Buddhist education. Anagarika Dhammapala, Migettuwatte Gunananda Thera,
Hikkaduwe Sri Sumangala Thera and Henry Steel Olcott (one of the first
American western converts to Buddhism) were some of the main figures of
the Sri Lankan Buddhist revival. Two new monastic orders were formed in
the 19th century, the Amarapura Nikāya and the Rāmañña Nikāya.
In
Burma, an influential modernist figure was king Mindon Min (1808–1878),
known for his patronage of the Fifth Buddhist council (1871) and the
Tripiṭaka tablets at Kuthodaw Pagoda (still the world’s largest book)
with the intention of preserving the Buddha Dhamma. Burma also saw the
growth of the “Vipassana movement”, which focused on reviving Buddhist
meditation and doctrinal learning. Ledi Sayadaw (1846–1923) was one of
the key figures in this movement.[40] After independence, Myanmar held
the Sixth Buddhist council (Vesak 1954 to Vesak 1956) to create a new
redaction of the Pāli Canon, which was then published by the government
in 40 volumes. The Vipassana movement continued to grow after
independence, becoming an international movement with centers around the
world. Influential meditation teachers of the post-independence era
include U Narada, Mahasi Sayadaw, Sayadaw U Pandita, Nyanaponika Thera,
Webu Sayadaw, U Ba Khin and his student S.N. Goenka.
Meanwhile,
in Thailand (the only Theravāda nation to retain its independence
throughout the colonial era), the religion became much more centralized,
bureaucratized and controlled by the state after a series of reforms
promoted by Thai kings of the Chakri dynasty. King Mongkut (r.
1851–1868) and his successor Chulalongkorn (1868–1910) were especially
involved in centralizing sangha reforms. Under these kings, the sangha
was organized into a hierarchical bureaucracy led by the Sangha Council
of Elders (Pali: Mahāthera Samāgama), the highest body of the Thai
sangha. Mongkut also led the creation of a new monastic order, the
Dhammayuttika Nikaya, which kept a stricter monastic discipline than the
rest of the Thai sangha (this included not using money , not storing up
food and not taking milk in the evening). The Dhammayuttika movement
was characterized by an emphasis on the original Pali Canon and a
rejection of Thai folk beliefs which were seen as irrational. Under the
leadership of Prince Wachirayan Warorot, a new education and examination
system was introduced for Thai monks.
Thai Forest teacher Ajahn Chah with Ajahn Sumedho (front right), Ajahn Pasanno (rear and left of Sumedho) and other monastics.
The
20th century also saw the growth of “forest traditions” which focused
on forest living and strict monastic discipline. The main forest
movements of this era are the Sri Lankan Forest Tradition and the Thai
Forest Tradition, founded by Ajahn Mun (1870–1949) and his students.
Theravāda
Buddhism in Cambodia and Laos went through similar experiences in the
modern era. Both had to endure french colonialism, destructive civil
wars and oppressive communist governments. Under French Rule, French
indologists of the École française d’Extrême-Orient became involved in
the reform of Buddhism, setting up institutions for the training of
Cambodian and Lao monks, such as the Ecole de Pali which was founded in
Phnom Penh in 1914. While the Khmer Rouge effectively destroyed
Cambodia’s Buddhist institutions, after the end of the communist regime
the Cambodian Sangha was re-established by monks who had returned from
exile. In contrast, communist rule in Laos was less destructive since
the Pathet Lao sought to make use of the sangha for political ends by
imposing direct state control. During the late 1980s and 1990s, the
official attitudes towards Buddhism began to liberalise in Laos and
there was a resurgence of traditional Buddhist activity such as merit
making and doctrinal study.
Global
Vipassana Pagoda, Maharashtra, India. S.N. Goenka laid the foundation
for the structure in 2000 and the pagoda opened in 2009. Regular
meditation courses are held at the complex.
The
modern era also saw the spread of Theravāda Buddhism around the world
and the revival of the religion in places where it remains a minority
faith. Some of the major events of the spread of modern Theravāda
include:
The 20th century Nepalese Theravāda movement which introduced
Theravāda Buddhism to Nepal and was led by prominent figures such as
Dharmaditya Dharmacharya, Mahapragya, Pragyananda and Dhammalok
Mahasthavir.
The
establishment of some of the first Theravāda Viharas in the Western
world, such as the London Buddhist Vihara (1926), Das Buddhistische Haus
in Berlin (1957) and the Washington Buddhist Vihara in Washington, DC
(1965).
The founding
of the Bengal Buddhist Association (1892) and the Dharmankur Vihar
(1900) in Calcutta by the Bengali monk Kripasaran Mahasthavir, which
were key events in the Bengali Theravāda revival.
The founding of the Maha Bodhi Society in 1891 by Anagarika
Dharmapala which focused on the conservation and restoration of
important Indian Buddhist sites, such as Bodh Gaya and Sarnath.
The introduction of Theravāda to other Southeast Asian nations like
Singapore, Indonesia and Malaysia. Especially with Ven. K. Sri
Dhammananda missionary efforts among English-speaking Chinese
communities.
The
return of Western Theravādin monks trained in the Thai Forest Tradition
to western countries and the subsequent founding of monasteries led by
western monastics, such as Abhayagiri Buddhist Monastery, Chithurst
Buddhist Monastery, Metta Forest Monastery, Amaravati Buddhist
Monastery, Birken Forest Buddhist Monastery, Bodhinyana Monastery and
Santacittarama.
The
spread of the Vipassana movement around the world by the efforts of
people like S.N. Goenka, Anagarika Munindra, Joseph Goldstein, Jack
Kornfield, Sharon Salzberg, Dipa Ma, and Ruth Denison.
The Vietnamese Theravāda movement, led by figures such as Ven. Hộ-Tông (Vansarakkhita).
Pre-modern
copies of the Tipiṭaka were preserved in Palm-leaf manuscripts, most of
which have not survived the humid climate of South Asia and Southeast
Asia.
A full modern set of the Tipiṭaka can fill many volumes (from 40 to over 50 volumes depending on the edition).
According
to Kate Crosby, for Theravāda, the Pāli Tipiṭaka, also known as the
Pāli Canon is “the highest authority on what constitutes the Dhamma (the
truth or teaching of the Buddha) and the organization of the Sangha
(the community of monks and nuns).”
The
language of the Tipiṭaka, Pāli, is a middle-Indic language which is the
main religious and scholarly language in Theravāda. This language may
have evolved out of various Indian dialects, and is related to, but not
the same as, the ancient language of Magadha.
An
early form of the Tipiṭaka may have been transmitted to Sri Lanka
during the reign of Ashoka, which saw a period of Buddhist missionary
activity. After being orally transmitted (as was the custom for
religious texts in those days) for some centuries, the texts were
finally committed to writing in the 1st century BCE. Theravāda is one of
the first Buddhist schools to commit its Tipiṭaka to writing.The
recension of the Tipiṭaka which survives today is that of the Sri Lankan
Mahavihara sect.
The
oldest manuscripts of the Tipiṭaka from Sri Lanka and Southeast Asia
date to the 15th Century, and they are incomplete. Complete manuscripts
of the four Nikayas are only available from the 17th Century
onwards.[60] However, fragments of the Tipiṭaka have been found in
inscriptions from Southeast Asia, the earliest of which have been dated
to the 3rd or 4th century. According to Alexander Wynne, “they agree
almost exactly with extant Pāli manuscripts. This means that the Pāli
Tipiṭaka has been transmitted with a high degree of accuracy for well
over 1,500 years.”
There
are numerous editions of the Tipiṭaka, some of the major modern
editions include the Pali Text Society edition (published in roman
script), the Burmese Sixth Council edition (in Burmese script, 1954–56)
and the Thai Tipiṭaka edited and published in Thai script after the
council held during the reign of Rama VII (1925–35). There is also a
Khmer edition, published in Phnom Penh (1931–69).
The
Pāli Tipitaka consists of three parts: the Vinaya Pitaka, Sutta Pitaka
and Abhidhamma Pitaka. Of these, the Abhidhamma Pitaka is believed to be
a later addition to the collection, its composition dating from around
the 3rd century BCE onwards.The Pāli Abhidhamma was not recognized
outside the Theravāda school. There are also some texts which were late
additions that are included in the fifth Nikaya, the Khuddaka Nikāya
(’Minor Collection’), such as the Paṭisambhidāmagga (possibly c. 3rd to
1st century BCE) and the Buddhavaṃsa (c. 1st and 2nd century BCE).
The
main parts of the Sutta Pitaka and some portions of the Vinaya shows
considerable overlap in content to the Agamas, the parallel collections
used by non-Theravāda schools in India which are preserved in Chinese
and partially in Sanskrit, Prakrit, and Tibetan, as well as the various
non-Theravāda Vinayas. On this basis, these Early Buddhist texts (i.e.
the Nikayas and parts of the Vinaya) are generally believed to be some
of the oldest and most authoritative sources on the doctrines of
pre-sectarian Buddhism by modern scholars.
Much
of the material in the earlier portions is not specifically
“Theravādan”, but the collection of teachings that this school’s
adherents preserved from the early, non-sectarian body of teachings.
According to Peter Harvey, while the Theravādans may have added texts to
their Tipiṭaka (such as the Abhidhamma texts and so on), they generally
did not tamper with the earlier material.
The
historically later parts of the canon, mainly the Abhidhamma and some
parts of the Vinaya, contain some distinctive elements and teachings
which are unique to the Theravāda school and often differ with the
Abhidharmas or Vinayas of other early Buddhist schools. For example,
while the Theravāda Vinaya contains a total of 227 monastic rules for
bhikkhus, the Dharmaguptaka Vinaya (used in East Asian Buddhism) has a
total of 253 rules for bhikkhus (though the overall structure is the
same). These differences arose from the systematization and historical
development of doctrines and monasticism in the centuries after the
death of the Buddha.
The
Abhidhamma-pitaka contains “a restatement of the doctrine of the Buddha
in strictly formalized language.” Its texts present a new method, the
Abhidhamma method, which attempts to build a single consistent
philosophical system (in contrast with the suttas, which present
numerous teachings given by the Buddha to particular individuals
according to their need). Because the Abhidhamma focuses on analyzing
the internal lived experience of beings and the intentional structure of
consciousness, it has often been compared to a kind of phenomenological
psychology by numerous modern scholars such as Nyanaponika, Bhikkhu
Bodhi and Alexander Piatigorsky.
The
Theravāda school has traditionally held the doctrinal position that the
canonical Abhidhamma Pitaka was actually taught by the Buddha himself.
Modern scholarship in contrast, has generally held that the Abhidhamma
texts date from the 3rd century BCE onwards. However some scholars, such
as Frauwallner, also hold that the early Abhidhamma texts developed out
of exegetical and catechetical work which made use of doctrinal lists
which can be seen in the suttas, called matikas.
Non-canonical literature
Main article: Pali literature
Buddhaghosa
(right) (c. 5th century), shown here presenting three copies of his
influential doctrinal compendium, the Visuddhimagga, to the elders of
the Sri Lankan Mahavihara school.
There
are numerous Theravāda works which are important for the tradition even
though they are not part of the Tipiṭaka. Perhaps the most important
texts apart from the Tipiṭaka are the works of the influential scholar
Buddhaghosa (4th–5th century CE), known for his Pāli commentaries (which
were based on older Sri Lankan commentaries of the Mahavihara
tradition). He is also the author of a very important compendium of
Theravāda doctrine, the Visuddhimagga. Other figures like Dhammapala and
Buddhadatta also wrote Theravāda commentaries and other works in Pali
during the time of Buddhaghosa. While these texts do not have the same
scriptural authority in Theravāda as the Tipiṭaka, they remain
influential works for the exegesis of the Tipiṭaka.
An
important genre of Theravādin literature is shorter handbooks and
summaries, which serve as introductions and study guides for the larger
commentaries. Two of the more influential summaries are Sariputta
Thera’s Pālimuttakavinayavinicchayasaṅgaha, a summary of Buddhaghosa’s
Vinaya commentary and Anuruddha’s Abhidhammaṭṭhasaṅgaha (a “Manual of
Abhidhamma”).
Throughout
the history of Theravāda, Theravāda monks also produced other works of
Pāli literature such as historical chronicles (like the Dipavamsa and
the Mahavamsa), hagiographies, poetry, Pāli grammars, and
“sub-commentaries” (that is, commentaries on the commantries).
While
Pāli texts are symbolically and ritually important for many
Theravādins, most people are likely to access Buddhist teachings though
vernacular literature, oral teachings, sermons, art and performance as
well as films and Internet media.[83] According to Kate Crosby, “there
is a far greater volume of Theravāda literature in vernacular languages
than in Pāli.”
An
important genre of Theravādin literature, in both Pāli and vernacular
languages are the Jataka tales, stories of the Buddha’s past lives. They
are very popular among all classes and are rendered in a wide variety
of media formats, from cartoons to high literature. The Vessantara
Jātaka is one of the most popular of these.
Most
Theravāda Buddhists generally consider Mahāyāna Buddhist scriptures to
be apocryphal, meaning that they are not authentic words of the Buddha.
Doctrine
Painting of Buddha’s first sermon from Wat Chedi Liem in Thailand
Core teachings
The
core of Theravāda Buddhist doctrine is contained in the Pāli Canon, the
only complete collection of Early Buddhist Texts surviving in a
classical Indic language. These basic Buddhist ideas are shared by the
other Early Buddhist schools as well as by Mahayana traditions. They
include central concepts such as:[88]
A doctrine of Karma (action), which is based on intention (cetana)
and a related doctrine of rebirth which holds that after death, sentient
beings which are not fully awakened will transmigrate to another body,
possibly in another realm of existence. The type of realm one will be
reborn in is determined by the beings past karma. This cyclical universe
filled with birth and death is named samsara.
A rejection of other doctrines and practices found in Brahmanical
Hinduism, including the idea that the Vedas are a divine authority. Any
form of sacrifices to the gods (including animal sacrifices) and ritual
purification by bathing are considered useless and spiritually
corrupted. The Pāli texts also reject the idea that castes are divinely
ordained.
A set of major teachings called the bodhipakkhiyādhammā (factors conducive to awakening).
Descriptions of various meditative practices or states, namely the
four jhanas (meditative absorptions) and the formless dimensions
(arupāyatana).
Ethical training (sila) including the ten courses of wholesome action and the five precepts.
Nirvana (Pali: nibbana), the highest good and final goal in
Theravāda Buddhism. It is the complete and final end of suffering, a
state of perfection. It is also the end of all rebirth, but it is not an
annihilation (uccheda).
The corruptions or influxes (āsavas), such as the corruption of
sensual pleasures (kāmāsava), existence-corruption (bhavāsava), and
ignorance-corruption (avijjāsava).
The doctrine of impermanence (anicca), which holds that all physical
and mental phenomena are transient, unstable and inconstant.
The doctrine of not-self (anatta), which holds that all the
constituents of a person, namely, the five aggregates (physical form,
feelings, perceptions, intentions and consciousness), are empty of a
self (atta), since they are impermanent and not always under our
control. Therefore, there is no unchanging substance, permanent self,
soul, or essence.
The Five hindrances (pañca nīvaraṇāni), which are obstacles to
meditation: (1) sense desire, (2) hostility, (3) sloth and torpor, (4)
restlessness and worry and (5) doubt.
The Four Divine Abodes (brahmavihārā), also known as the four immeasurables (appamaññā)
The Four Noble Truths, which state, in brief: (1) There is dukkha
(suffering, unease); (2) There is a cause of dukkha, mainly craving
(tanha); (3) The removal of craving leads to the end (nirodha) of
suffering, and (4) there is a path (magga) to follow to bring this
about.
The framework
of Dependent Arising (paṭiccasamuppāda), which explains how suffering
arises (beginning with ignorance and ending in birth, old age and death)
and how suffering can be brought to an end.
The Middle Way, which is seen as having two major facets. First, it
is a middle path between extreme asceticism and sensual indulgence. It
is also seen as a middle view between the idea that at death beings are
annihilated and the idea that there is an eternal self (Pali: atta).
The Noble Eightfold Path, one of the main outlines of the Buddhist
path to awakening. The eight factors are: Right View, Right Intention,
Right Speech, Right Conduct, Right Livelihood, Right Effort, Right
Mindfulness, and Right Samadhi.
The practice of taking refuge in the “Triple Gems”: the Buddha, the Dhamma and the Saṅgha.
The Seven Aids to Awakening (satta bojjhaṅgā): mindfulness (sati),
investigation (dhamma vicaya), energy (viriya), bliss (pīti), relaxation
(passaddhi), samādhi, and equanimity (upekkha).
The six sense bases (saḷāyatana) and a corresponding theory of Sense impression (phassa) and consciousness (viññana).
Various frameworks for the practice of mindfulness (sati), mainly,
the four satipatthanas (establishments of mindfulness) and the 16
elements of anapanasati (mindfulness of breathing).
Abhidhamma philosophy
Main article: Theravāda Abhidhamma
Ledi Sayadaw, was one of the great Abhidhamma scholars of the 20th century as well as a teacher of meditation.
Theravāda
scholastics developed a systematic exposition of the Buddhist doctrine
called the Abhidhamma. In the Pāli Nikayas, the Buddha teaches through
an analytical method in which experience is explained using various
conceptual groupings of physical and mental processes, which are called
“dhammas”. Examples of lists of dhammas taught by the Buddha include the
twelve sense ’spheres’ or ayatanas, the five aggregates or khanda and
the eighteen elements of cognition or dhatus.
Theravāda
traditionally promotes itself as the Vibhajjavāda “teaching of
analysis” and as the heirs to the Buddha’s analytical method. Expanding
this model, Theravāda Abhidhamma scholasticism concerned itself with
analyzing “ultimate truth” (paramattha-sacca) which it sees as being
composed of all possible dhammas and their relationships. The central
theory of the Abhidhamma is thus known as the “dhamma theory”. “Dhamma”
has been translated as “factors” (Collett Cox), “psychic
characteristics” (Bronkhorst), “psycho-physical events” (Noa Ronkin) and
“phenomena” (Nyanaponika Thera).
According
to the Sri Lankan scholar Y. Karunadasa, a dhammas (”principles” or
“elements”) are “those items that result when the process of analysis is
taken to its ultimate limits”.[98] However, this does not mean that
they have an independent existence, for it is “only for the purposes of
description” that they are postulated. Noa Ronkin defines dhammas as
“the constituents of sentient experience; the irreducible ‘building
blocks’ that make up one’s world, albeit they are not static mental
contents and certainly not substances.” Thus, while in Theravāda
Abhidhamma, dhammas are the ultimate constituents of experience, they
are not seen as substances, essences or independent particulars, since
they are empty (suñña) of a self (attā) and conditioned. This is spelled
out in the Patisambhidhamagga, which states that dhammas are empty of
svabhava (sabhavena suññam).
According
to Ronkin, the canonical Pāli Abhidhamma remains pragmatic and
psychological, and “does not take much interest in ontology” in contrast
with the Sarvastivada tradition. Paul Williams also notes that the
Abhidhamma remains focused on the practicalities of insight meditation
and leaves ontology “relatively unexplored”. Ronkin does note however
that later Theravāda sub-commentaries (ṭīkā) do show a doctrinal shift
towards ontological realism from the earlier epistemic and practical
concerns.
The
Theravāda Abhidhamma holds that there is a total of 82 possible types
of dhammas, 81 of these are conditioned (sankhata), while one is
unconditioned, which is nibbana. The 81 conditioned dhammas are divided
into three broad categories: consciousness (citta), associated mentality
(cetasika) and materiality, or physical phenomena (rupa). Since no
dhamma exists independently, every single dhamma of consciousness, known
as a citta, arises associated (sampayutta) with at least seven mental
factors (cetasikas). In Abhidhamma, all awareness events are thus seen
as being characterized by intentionality and never exist in isolation.
Much of Abhidhamma philosophy deals with categorizing the different
consciousnesses and their accompanying mental factors as well as their
conditioned relationships (paccaya).
Cosmology
Sakka in Tavatimsa Heaven, Wat Yang Thong, Songkhla, Thailand.
A Burmese depiction of a hell scene
Main article: Buddhist cosmology of the Theravada school
The
Pāli Tipiṭaka outlines a hierarchical cosmological system with various
planes existence (bhava) into which sentient beings may be reborn
depending on their past actions. Good actions lead one to the higher
realms, bad actions lead to the lower realms. However, even for the gods
(devas) in the higher realms like Indra and Vishnu, there is still
death, loss and suffering.
The main categories of the planes of existence are:
Arūpa-bhava, the formless or incorporeal plane. These are associated
with the four formless meditations, that is: infinite space, infinite
consciousness, infinite nothingness and neither perception nor
non-perception. Beings in these realms live extremely long lives
(thousands of kappas).
Kāma-bhava, the plane of desires. This includes numerous realms of
existence such as: various hells (niraya) which are devoid of happiness,
the realms of animals, the hungry ghosts (peta), the realm of humans,
and various heaven realms where the devas live (such as Tavatimsa and
Tusita).
Rūpa-bhava,
the plane of form. The realms in this plane are associated with the
four meditative absorptions (jhanas) and those who attain these
meditations are reborn in these divine realms.
These
various planes of existence can be found in countless world systems
(loka-dhatu), which are born, expand, contract and are destroyed in a
cyclical nature across vast expanses of time (measures in kappas). This
cosmology is similar to other ancient Indian systems, such as the Jain
cosmology. This entire cyclical multiverse of constant birth and death
is called samsara. Outside of this system of samsara is nibbana (lit.
“vanishing, quenching, blowing out”), a deathless (amata) and
transcendent reality, which is a total and final release (vimutti) from
all suffering (dukkha) and rebirth.
Soteriology and Buddhology
According to Theravāda doctrine, release from suffering (i.e. nibbana) is attained in four stages of awakening (bodhi):
Stream-Enterers: Those who have destroyed the first three fetters
(the false view of self, doubt/indecision, and clinging to ethics and
vows);
Once-Returners: Those who have destroyed the first three fetters and have weakened the fetters of desire and ill-will;
Non-Returners: Those who have destroyed the five lower fetters, which bind beings to the world of the senses;
Arahants (lit. “honorable” or “worthies”): Those who have realized
Nibbana and are free from all defilements. They have abandoned all
ignorance, craving for existence, restlessness (uddhacca) and subtle
pride (māna).
In
Theravāda Buddhism, a Buddha is a sentient being who has discovered the
path out of samsara by themselves, has reached Nibbana and then makes
the path available to others by teaching (known as “turning the wheel of
the Dhamma”). A Buddha is also believed to have extraordinary powers
and abilities (abhiññā), such as the ability to read minds and fly
through the air.
The
Theravāda canon depicts Gautama Buddha as being the most recent Buddha
in a line of previous Buddhas stretching back for aeons. They also
mention the future Buddha, named Metteya. Traditionally, the Theravāda
school also rejects the idea that there can be numerous Buddhas active
in the world at the same time.
A Burmese illustrated manuscript depicting Sumedha (the future Buddha Gautama) and Dīpankara Buddha.
Regarding
the question of how a sentient being becomes a Buddha, the Theravāda
school also includes a presentation of this path. Indeed, according to
Buddhaghosa, there are three main soteriological paths: the path of the
Buddhas (buddhayāna); the way of the individual Buddhas
(paccekabuddhayāna); and the way of the disciples (sāvakayāna).
However,
unlike in Mahayana Buddhism, the Theravāda holds that the Buddha path
is not for everyone and that beings on the Buddha path (bodhisattas) are
quite rare. While in Mahayana, bodhisattas refers to beings who have
developed the wish to become Buddhas, Theravāda (like other early
Buddhist schools), defines a bodhisatta as someone who has made a
resolution (abhinīhāra) to become a Buddha in front of a living Buddha,
and has also received a confirmation from that Buddha that they will
reach Buddhahood. Dhammapala’s Cariyāpiṭaka is a Theravāda text which
focuses on the path of the Buddhas, while the Nidānakathā and the
Buddhavaṃsa are also Theravāda texts which discuss the Buddha path.
Main doctrinal differences with other Buddhist traditions
A
statue of the arahant Moggallana, who is identifiable by his dark
(nila, i.e. blue/black) skin. He was one of the two most senior
disciples of the Buddha and the foremost in psychic powers.
The
orthodox standpoints of Theravāda in comparison to other Buddhist
schools are presented in the Kathāvatthu (”Points of Controversy”), as
well as in other works by later commentators like Buddhaghosa.
Traditionally,
the Theravāda maintains the following key doctrinal positions, though
not all Theravādins agree with the traditional point of view:
On the philosophy of time, the Theravāda tradition follows
philosophical presentism, the view that only present moment phenomena
(dhamma) exist, against the eternalist view of the Sarvāstivādin
tradition, which held that dhammas exist in all three times – past,
present, future.
The
arahant is never a layperson, for they have abandoned the fetters of a
layperson, including married life, using money, etc.
The power (bala) of a Buddha is unique and not common to the disciples (savaka) or arahants.
Theravāda Abhidhamma holds that a single thought (citta) cannot last as long as a day.
Theravāda Abhidhamma holds that insight into the four noble truths
happens in one moment (khaṇa), rather than gradually (anupubba), as was
held by Sarvastivada. The defilements (kilesa) are also abandoned in a
single moment, not gradually.[citation needed]
Theravāda Abhidhamma traditionally rejects the view that there is an
intermediate or transitional state (antarabhāva) between rebirths, they
hold that rebirth happens instantaneously (in one mind moment).
However, as has been noted by various modern scholars like Bhikkhu
Sujato, there are canonical passages which support the idea of an
intermediate state (such as the Kutuhalasāla Sutta). Some Theravāda
scholars (such as Balangoda Ananda Maitreya) have defended the idea of
an intermediate state and it is also a very common belief among some
monks and laypersons in the Theravāda world (where it is commonly
referred to as the gandhabba or antarabhāva).
Theravāda also does not accept the Mahayana notion that there are
two forms of nibbana, an inferior “localized” or “abiding” (pratiṣṭhita)
nirvana and a non-abiding (apratiṣṭhita) nirvana. Such a dual nirvana
theory is absent in the suttas. According to the Kathāvatthu, there can
be no divining line separating the unconditioned element and there is no
superiority or inferiority in the unity of nibbana.
Theravāda exegetical works consider nibbana to be a real existent,
instead of just a conceptual or nominal existent (prajñapti) referring
to the mere destruction (khayamatta) of the defilements or non-existence
of the five aggregates, as was held by some in the Sautrantika school
for example. In Theravāda scholasticism, nibbana is defined as the
cessation (nirodha) consisting in non-arising and exists separately from
the mere destruction of passion, hatred and delusion.
Theravāda exegetical works, mental phenomena last for a very short moment or instant (khaṇa), but physical phenomena do not.
Theravāda holds that the Buddha resided in the human realm
(manussa-loka). It rejects the docetic view found in Mahayana, which
says that the Buddha’s physical body was a mere manifestation, emanation
or magical creation (nirmāṇa) of a transcendental being, and thus, that
his birth and death a mere show and unreal. Also, the Theravāda school
rejects the view that there are currently numerous Buddhas in all
directions.
Theravāda holds that there is a ground level of consciousness called the
bhavaṅga, which conditions the rebirth consciousness.
Theravāda rejects the Pudgalavada doctrine of the pudgala (”person”
or “personal entity”) as being more than a conceptual designation
imputed on the five aggregates.
Theravāda rejects the view of the Lokottaravada schools which held
that the all acts done by the Buddha (including all speech, defecation
and urination, etc.) were supramundane or transcendental (lokuttara).
Also, for Theravāda, a Buddha does not have the power to stop something
that has arisen from ceasing, they cannot stop a being from getting old,
sick or dying, and they cannot create a permanent thing (like a flower
that doesn’t die).
Theravāda traditionally defends the idea that the Buddha himself taught
the Abhidhamma Pitaka. This is now being questioned by some modern
Theravādins in light of modern Buddhist studies scholarship.
Theravāda, nibbana is the only unconstructed phenomenon
(asankhata-dhamma, asankhatadhatu). Unlike in the Sarvāstivāda school,
space (akasa), is seen as a constructed dhamma in Theravāda. Even the
four noble truths are not unconstructed phenomena, neither is the domain
of cessation (nirodhasamapatti). “Tness” (tathatā) is also a
constructed phenomenon. According to the Dhammasangani, nibbana, the
unconstructed element, is ‘without condition’ (appaccaya) and is
different from the five aggregates which are ‘with condition’
(sappaccaya).
Theravāda, the bodhisatta path is suitable only for a few exceptional
people (like Sakyamuni and Metteya) Theravāda also defines a bodhisatta
as someone who has made a vow in front of a living Buddha..
Theravāda, there is a physical sensory organ (indriya) that
conditions the mental consciousness (manovinñāna) and is the material
support for consciousness. Some later Theravāda works like the
Visuddhimagga locate this physical basis for consciousness at the heart
(hadaya-vatthu), the Pali Canon itself is silent on this issue. Some
modern Theravāda scholars propose alternative notions. For example,
Suwanda H. J. Sugunasiri proposes that the basis for consciousness is
the entire physical organism, which he ties with the canonical concept
of jīvitindriya or life faculty. W. F. Jayasuriya meanwhile, argues that
“hadaya” is not meant literally (it can also mean “essence”, “core”),
but refers to the entire nervous system (including the brain), which is
dependent on the heart and blood.
Theravādins generally reject the Mahayana sutras as Buddhavacana
(word of the Buddha), and do not study or see these texts (or Mahayana
doctrines) as reliable sources. They reject the view that the Tipitaka
is incomplete or inferior (i.e. “Hinayana”) and that Mahayana texts are
somehow more advanced.
Theravādins traditionally believe that an awakened arahant has an
“incorruptible nature” and are thus morally perfect. They have no
ignorance or doubts. According to Theravāda doctrine, arahants (as well
as the other three lesser ariyas: stream enterers etc.) cannot fall back
or regress from their state
Modern developments
The
modern era saw new developments in Theravāda scholarship due to the
influence of Western thought. As Donald K. Swearer writes:
Although monastic education is still grounded in the study of
Buddhist texts, doctrine, and the Pali language, the curricula of
monastic colleges and universities also reflect subject matter and
disciplines associated with Western education.
Buddhist
modernist trends can be traced to figures like Anagarika Dhammapala,
King Mongkut, and the first prime minister of Burma U Nu. They promoted a
form of Buddhism that was compatible with rationalism and science, and
opposed to superstition and certain folk practices. Walpola Rahula’s,
What the Buddha Taught is seen by scholars as an introduction to
modernist Buddhist thought and the book continues to be widely used in
universities.
Another
modern phenomenon is Buddhist philosophers who received an education in
the West, such as K. N. Jayatilleke (a student of Wittgenstein at
Cambridge) and Hammalawa Saddhatissa (who received his Phd at
Edinburgh), going on to write modern works on Buddhist philosophy (Early
Buddhist Theory of Knowledge, 1963 and Buddhist Ethics, 1987
respectively). Henepola Gunaratana is another modern Theravāda scholar
who studied philosophy in the west (at the American University). The
modern encounter with Christian missionaries also led to new debates
(such as the Panadura debate) and doctrinal works written in defense of
Buddhism or attacking Christian ideas, such as Gunapala Dharmasiri’s A
Buddhist critique of the Christian concept of God (1988).
There
have also been several modern Theravāda scholars which have taken a
historical critical perspective on Theravāda literature and doctrine,
attempting to understand its historical development. Some of these
figures, such as David Kalupahana, Buddhadasa, and Bhikkhu Sujato, have
criticized traditional Theravāda commentators like Buddhaghosa for their
doctrinal innovations which differ in significant ways from the early
Buddhist texts.
The
modern era also saw new Buddhist works on topics which pre-modern
Buddhists avoided, such as socially engaged Buddhism and Buddhist
economics. Thinkers such as Buddhadasa, Sulak Sivaraksa, Prayudh
Payutto, Neville Karunatilake and Padmasiri de Silva have written on
these topics. Modern scholarship in western languages by western
Buddhist monks such as Nyanatiloka, Nyanaponika, Nyanamoli, Bhikkhu
Bodhi and Analayo is another recent development in the Theravāda world.
Practice (paṭipatti)
The Dhamma Wheel with eight spokes usually symbolizes the Noble Eightfold Path.
Textual basis
In
the Pāli Canon, the path (magga) or way (patipada) of Buddhist practice
is described in various ways, one of the most widely used frameworks in
Theravāda is the Noble Eightfold Path:
The Blessed One said, “Now what, monks, is the Noble Eightfold Path?
Right view, right resolve, right speech, right action, right
livelihood, right effort, right mindfulness, right concentration.”
The
Noble Eightfold Path can also be summarized as the Three Noble
Disciplines of sīla (moral conduct or discipline), Samādhi (meditation
or concentration) and Paññā (understanding or wisdom).
Theravāda
orthodoxy takes the seven stages of purification as outlined in the
Visuddhimagga as the basic outline of the path to be followed. The
Visuddhimagga, a Sinhala Theravāda doctrinal summa written in the fifth
century by Buddhaghosa, became the orthodox account of the Theravāda
path to liberation in Sri Lanka after the 12th century and this
influence spread to other Theravāda nations.It gives the sequence of
seven purifications, in three sections:
The first section (part 1) explains the rules of discipline, and the
method for finding a correct temple to practice, or how to meet a good
teacher.
The second
section (part 2) describes Samatha (calming) practice, object by object
(see Kammaṭṭhāna for the list of the forty traditional objects). It
mentions different stages of Samādhi.
The third section (parts 3–7) is a description of the five khandhas,
ayatanas, the Four Noble Truths, dependent origination, and the
practise of Vipassanā (insight) through the development of wisdom. It
emphasizes different forms of knowledge emerging because of the
practice. This part shows a great analytical effort specific to Buddhist
philosophy.
This
basic outline is based on the threefold discipline. The emphasis is on
understanding the three marks of existence, which removes ignorance.
Understanding destroys the ten fetters and leads to Nibbana.
Theravādins
believe that every individual is personally responsible for achieving
his or her own self-awakening and liberation, each being responsible for
his or her own kamma (actions and consequences). Applying knowledge
acquired through direct experience and personal realization is more
heavily emphasized than beliefs about the nature of reality as revealed
by the Buddha.
Moral conduct
Giving
(Dana) is an important Buddhist virtue. The community of monastics is
seen as the most meritorious field of karmic fruitfulness.
Sīla,
meaning moral conduct, is mainly defined as right speech, right action,
and right livelihood. It is primarily understood through the doctrine
of kamma. In Theravāda, one’s previous intentional actions strongly
influence one’s present experience. Whatever intended actions are
carried out will have future consequences, whether in this life or
subsequent lives. Intention is central to the idea of kamma. Actions
done with good intentions, even if they have bad results, will not have
negative kammic consequences.
Several
sets of precepts or moral trainings (sikkhāpada) guide right action.
After taking Refuge in the Triple Gems, lay Theravādin Buddhists
traditionally take the Five precepts (whether for life or for a limited
time) in the presence of Sangha. Laypeople also sometimes take an
extended set of Eight precepts, which includes chastity during sacred
days of observance such as Uposatha.
Performing
good deeds is another important feature of Theravādin Buddhist ethics.
Doing so is said to make “merit” (puñña), which results in a better
rebirth. The “ten wholesome actions” is a common list of good deeds:
Generosity (Dāna); This typically involves providing monks with “the
four requisites”; food, clothing, shelter, and medicine; however,
giving to charity and the needy is also considered dāna.
Moral conduct (Sīla); Keeping the five precepts and generally refraining from doing harm.
Meditation (Bhāvanā).
Dedication of merit; doing good deeds in the name of someone who has passed away or in the name of all sentient beings.
Rejoicing in merit of good deeds done by others, this is common in communal activities.
Rendering service to others; looking after others or needy.
Honoring others; showing appropriate deference, particularly to the
Buddha, Dhamma and Sangha, and to seniors and parents. Usually done by
placing the hands together in Añjali Mudrā, and sometimes bowing.
Preaching or sharing the Dhamma; the gift of Dhamma is seen as a form of highest gift. (Dhammapada 354)
Listening to Dhamma
Having right view or Sammādiṭṭhi; mainly the Four Noble Truths and the three marks of existence.
Meditation
Main article: Buddhist meditation
Theravādin monks meditating in Bodh Gaya (Bihar, India)
Meditation (Pāli: Bhāvanā, literally “causing to become” or cultivation) means the positive cultivation of one’s mind.
Forms
Theravāda
Buddhist meditation practice varies considerably in technique and
objects. Currently, there are also various traditions of Theravāda
meditation practice, such as the Burmese Vipassana tradition, the Thai
Forest Tradition, the esoteric Borān kammaṭṭhāna (’ancient practices’),
the Burmese Weikza tradition, Dhammakaya meditation and the Western
Insight Meditation movement.
Theravāda
Buddhist meditation practices or Bhavana (mental cultivation) are
categorized into two broad categories: Samatha bhavana (calming), and
Vipassanā bhavana (investigation, insight).[web 9] Originally these
referred to effects or qualities of meditation, but after the time of
Buddhaghosa, they also referred to two distinct meditation types or
paths (yāna).
Samatha
(”calm”) consists of meditation techniques in which the mind is focused
on a single object, thought, or gatha, leading to Samādhi’. In
traditional Theravāda it is considered to be the base for vipassanā
(”insght”). In the Theravāda-tradition, as early as the Pāli Nikayas,
the four jhānas are regarded as a samatha-practice. The eighth and final
step of the Eightfold Path, Right Samadhi, is often defined as the four
jhanas. In the Pāli Nikayas, Jhānas are described as preceding the
awakening insight of the Buddha, which turned him into an awakened
being. Yet the interpretation of jhana as single-pointed concentration
and calm may be a later re-interpretation in which the original aim of
jhana was lost.
Vipassana
(”insight”, “clear seeing”) refers to practices that aim to develop an
inner understanding or knowledge of the nature of phenomena (dhammas),
especially the characteristics of dukkha, anatta and anicca, which are
seen as being universally applicable to all constructed phenomena
(sankhata-dhammas). Vipassana is also described as insight into
dependent origination, the five aggregates, the sense spheres and the
Four Noble Truths. It is the primary focus of the modernist Burmese
Vipassana movement. In western countries it is complemented with the
four divine abidings, the development of loving-kindness and compassion.
Vipassana
practice begins with the preparatory stage, the practice of sila,
morality, giving up worldly thoughts and desires. The practitioner then
engages in anapanasati, mindfulness of breathing, which is described in
the Satipatthana Sutta as going into the forest and sitting beneath a
tree and then simply to watch the breath. If the breath is long, to
notice that the breath is long, if the breath is short, to notice that
the breath is short. In the “New Burmese Method” the practitioner pays
attention to any arising mental or physical phenomenon, engaging in
vitaka, noting or naming physical and mental phenomena (”breathing,
breathing”), without engaging the phenomenon with conceptual thinking.
By noticing the arising of physical and mental phenomena the meditator
becomes aware of how sense impressions arise from the contact between
the senses and physical and mental phenomena, as described in the five
skandhas and paṭiccasamuppāda. The practitioner also becomes aware of
the perpetual changes involved in breathing, and the arising and passing
away of mindfulness. This noticing is accompanied by reflections on
causation and other Buddhist teachings, leading to insight into dukkha,
anatta, and anicca. When the three characteristics have been
comprehended, reflection subdues and the process of noticing
accelerates, noting phenomena in general without necessarily naming
them.
According
to Vajiranāṇa Mahathera, writing from a traditional and text-based
point of view, in the Pāli Canon whether one begins the practice by way
of samatha or by way of vipassanā is generally seen as depending on
one’s temperament. According to Vajiranāṇa Mahathera, it is generally
held that there are two kinds of individuals. Those of a passionate
disposition (or those who enter the path by faith) attain Arahatship
through vipassanā preceded by samatha. Those of a skeptical disposition
(or those who enter by way of wisdom or the intellect) achieve it
through samatha preceded by vipassanā.
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Aims of meditation
Ajahn Mun, a key figure in the founding of the Thai Forest Tradition, is widely considered to have been an Arahant in Thailand.
Traditionally,
the ultimate goal of the practice is to achieve mundane and
supramundane wisdom. Mundane wisdom is the insight in the three marks of
existence. The development of this insight leads to four supramundane
paths and fruits, these experiences consist a direct apprehension of
Nibbana. Supramundane (lokuttara) wisdom refers to that which transcends
the world of samsara.
Apart
from nibbana, there are various reasons why traditional Theravāda
Buddhism advocates meditation, including a good rebirth, supranormal
powers, combating fear and preventing danger. Recent modernist
Theravādins have tended to focus on the psychological benefits and
psychological well-being.
Historical development and sources
The
practice of Theravāda meditation can be traced back to the 5th century
exegete Buddhaghosa, who systematized the classic Theravāda meditation,
dividing them into samatha and vipassana types and listing 40 different
forms (known as “kammaṭṭhānas”, “workplaces”) in his magnum opus, the
Visuddhimagga. This text has remained central for the study and practice
of Theravāda meditation. Buddhaghosa’s commentary on the Satipatthana
sutta (”Bases of mindfulness discourse”), as well as the source text
itself, are also another important source for meditation in this
tradition.Buddhaghosa’s work drew heavily on the Pali suttas as well as
the Pali Abhidhamma. Kate Crosby notes that Buddhaghosa’s work also
“explicitly refers to the contemporaneous existence of secret meditation
manuals but not to their content.”
Regarding post Visuddhimagga Theravāda meditation, according to Kate Crosby,
In the period between the Visuddhimagga and the present, there have
been numerous meditation texts, both manuals and descriptive treatises.
Many of the texts found in manuscript collections relate to meditation,
some on a single, simple subject such as the recollection of the
qualities of the Buddha, others more complex. Little research has been
done to assess their variety. One difficulty is that meditation manuals
as such are often in a mixture of a classical language, that is, Pali,
and a vernacular that may or may not be a currently used language. Also,
actual manuals often contain prompts or reminders rather than an
in-depth explanation. In recent years it has emerged that there is still
extant a relatively high number of manuals and related texts pertaining
to a system of meditation called – among other things – borān
kammaṭṭhāna or yogāvacara. Its core text, the Mūla-kammaṭṭhāna
“original, fundamental or basic meditation practice,” circulated under a
number of different titles, or without a title, throughout the
Tai–Lao–Khmer and Sri Lankan Buddhist worlds. Some versions of this text
are simple lists of kammaṭṭhāna and from that perspective look entirely
in accord with the Visuddhimagga or Theravada Abhidhamma texts. Other
versions contain extensive narratives, explanations of symbolism, and of
the somatic locations involved in the practice that make it clear that
we are dealing with techniques of practice not described in the Canon or
Visuddhimagga.
According
to Crosby, the esoteric borān kammaṭṭhāna or yogāvacara meditation
tradition was the dominant form of meditation in the Theravāda world
during the 18th century, and may date as far back as the 16th century.
Crosby notes that this tradition of meditation involved a rich
collection of symbols, somatic methods and visualizations which included
“the physical internalisation or manifestation of aspects of the
Theravada path by incorporating them at points in the body between the
nostril and navel.” In spite of the novel elements in this meditation
tradition, close study of borān kammaṭṭhāna texts reveals that they are
closely connected to Theravada Abhidhamma and the works of
Buddhaghosa.Modernist reforms which emphasized Pali Canon study, a shift
in state support to other traditions and modern wars in Indochina led
to this tradition’s decline, and it now only survives in a few Cambodian
and Thai temples.
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Ordination
Candidates for the Buddhist monkhood being ordained as monks in Thailand
The
minimum age for ordaining as a Buddhist monk is 20 years, reckoned from
conception. However, boys under that age are allowed to ordain as
novices (sāmaṇera), performing a ceremony such as shinbyu in Myanmar.
Novices shave their heads, wear the yellow robes, and observe the Ten
Precepts. Although no specific minimum age for novices is mentioned in
the scriptures, traditionally boys as young as seven are accepted. This
tradition follows the story of the Buddha’s son, Rahula, who was allowed
to become a novice at the age of seven. Monks follow 227 rules of
discipline, while nuns follow 311 rules.
In
most Theravāda countries, it is a common practice for young men to
ordain as monks for a fixed period of time. In Thailand and Myanmar,
young men typically ordain for the retreat during Vassa, the three-month
monsoon season, though shorter or longer periods of ordination are not
rare. Traditionally, temporary ordination was even more flexible among
Laotians. Once they had undergone their initial ordination as young men,
Laotian men were permitted to temporarily ordain again at any time,
though married men were expected to seek their wife’s permission.
Throughout Southeast Asia, there is little stigma attached to leaving
the monastic life. Monks regularly leave the robes after acquiring an
education, or when compelled by family obligations or ill health.
Ordaining
as a monk, even for a short period, is seen as having many virtues. In
many Southeast Asian cultures, it is seen as a means for a young man to
“repay his gratitude” to his parents for their work and effort in
raising him, because the merit from his ordination is dedicated for
their well-being. Thai men who have ordained as a monk may be seen as
more mature and suitable husbands by Thai women, who refer to men who
have served as monks with a colloquial term meaning “ripe” to indicate
that they are more mature and ready for marriage. Particularly in rural
areas, temporary ordination of boys and young men traditionally offered
peasant boys an opportunity to receive free education in temple schools
with sponsorship and accommodation.
In
Sri Lanka, temporary ordination is not practised, and a monk leaving
the order is frowned upon but not condemned. The continuing influence of
the caste system in Sri Lanka plays a role in the taboo against
temporary or permanent ordination as a bhikkhu in some orders. Though
Sri Lankan orders are often organized along caste lines, men who ordain
as monks temporarily pass outside of the conventional caste system, and
as such during their time as monks may act (or be treated) in a way that
would not be in line with the expected duties and privileges of their
caste.[citation needed]
If
men and women born in Western countries, who become Buddhists as
adults, wish to become monks or nuns, it is possible, and one can live
as a monk or nun in the country they were born in, seek monks or nuns
gathered in a different Western country, or move to a monastery in
countries like Sri Lanka or Thailand. It is thought as easier to live
life as a monk or nun in countries where people generally live by the
culture of Buddhism, since it is very challenging and required much
discipline to live by the rules of a monk or a nun in a Western country.
For instance, a Theravāda monk or nun is not supposed to work, handle
money, listen to music, cook, etc. These are extremely difficult rules
to live by in cultures that do not embrace Buddhism.[citation needed]
Some
of the more well-known Theravādin monks are Ajahn Mun, Ajahn Chah, Ledi
Sayadaw, Webu Sayadaw, Narada Maha Thera, Ajahn Plien Panyapatipo,
Buddhadasa, Mahasi Sayadaw, Nyanatiloka Mahathera, Nyanaponika Thera,
Preah Maha Ghosananda, U Pandita, Ajahn Sumedho, Ajahn Khemadhammo,
Ajahn Brahm, Bhikkhu Bodhi, Ajahn Amaro, Ajahn Sucitto, Ajahn Jayasaro,
Thanissaro Bhikkhu, Walpola Rahula Thero, Henepola Gunaratana, Bhaddanta
Āciṇṇa, Bhante Yogavacara Rahula, Luang Pu Sodh Candasaro, K. Sri
Dhammananda, Sayadaw U Tejaniya and Bhikkhu Analayo.
Monastic practices
A Buddhist Monk chants evening prayers inside a monastery located near the town of Kantharalak, Thailand.
The
practices usually vary in different sub-schools and monasteries within
Theravāda. But in the most orthodox forest monastery, the monk usually
models his practice and lifestyle on that of the Buddha and his first
generation of disciples by living close to nature in forest, mountains
and caves. Forest monasteries still keep alive the ancient traditions
through following the Buddhist monastic code of discipline in all its
detail and developing meditation in secluded forests.
In
a typical daily routine at the monastery during the 3-month vassa
period, the monk will wake up before dawn and will begin the day with
group chanting and meditation. At dawn the monks will go out to
surrounding villages bare-footed on alms-round and will have the only
meal of the day before noon by eating from the bowl by hand. Most of the
time is spent on Dhamma study and meditation. Sometimes the abbot or a
senior monk will give a Dhamma talk to the visitors. Laity who stay at
the monastery will have to abide by the traditional eight Buddhist
precepts.
The
life of the monk or nun in a community is much more complex than the
life of the forest monk. In the Buddhist society of Sri Lanka, most
monks spend hours every day in taking care of the needs of lay people
such as preaching bana,[204] accepting alms, officiating funerals,
teaching dhamma to adults and children in addition to providing social
services to the community.
After
the end of the Vassa period, many of the monks will go out far away
from the monastery to find a remote place (usually in the forest) where
they can hang their umbrella tents and where it is suitable for the work
of self-development. When they go wandering, they walk barefoot, and go
wherever they feel inclined. Only those requisites which are necessary
will be carried along. These generally consist of the bowl, the three
robes, a bathing cloth, an umbrella tent, a mosquito net, a kettle of
water, a water filter, razor, sandals, some small candles, and a candle
lantern.
The
monks do not fix their times for walking and sitting meditation, for as
soon as they are free they just start doing it; nor do they determine
for how long they will go on to meditate. Some of them sometimes walk
from dusk to dawn whereas at other times they may walk from between two
and seven hours. Some may decide to fast for days or stay at dangerous
places where ferocious animals live in order to aid their meditation.
Those
monks who have been able to achieve a high level of attainment will be
able to guide the junior monks and lay Buddhists toward the four degrees
of spiritual attainment.
Monastic orders within Theravāda
Thai monks blessing the King of Thailand in Wat Nong Wong, Amphoe Sawankhalok, Sukhothai, Thailand.
Theravāda
monks typically belong to a particular nikaya, variously referred to as
monastic orders or fraternities. These different orders do not
typically develop separate doctrines, but may differ in the manner in
which they observe monastic rules. These monastic orders represent
lineages of ordination, typically tracing their origin to a particular
group of monks that established a new ordination tradition within a
particular country or geographic area.
In
Sri Lanka caste plays a major role in the division into nikayas. Some
Theravāda Buddhist countries appoint or elect a sangharaja, or Supreme
Patriarch of the Sangha, as the highest ranking or seniormost monk in a
particular area, or from a particular nikaya. The demise of monarchies
has resulted in the suspension of these posts in some countries, but
patriarchs have continued to be appointed in Thailand. Myanmar and
Cambodia ended the practice of appointing a sangharaja for some time,
but the position was later restored, though in Cambodia it lapsed
again.[citation needed]
Bangladesh:
Mahasthabir Nikaya
Sangharaj Nikaya
Myanmar (Myanmar):
Dwara Nikaya
Hngettwin Nikaya
Shwekyin Nikaya
Thudhamma Nikaya
Sri Lanka:
Amarapura Nikaya has many Sub orders including
Dharmarakshitha
Kanduboda (or Swejin Nikaya)
Tapovana (or Kalyanavamsa)
Ramañña Nikaya
Delduwa
Sri Kalyani Yogasrama Samstha (or ‘Galduwa Tradition’)
1.
Today to save Democracy Freedom, Liberty, Equality and Fraternity all
fraud EVMs must and should be replaced by BALLOT PAPERS.
2. Worst Disease And Greatest Happiness
Hunger is the greatest ill,
the greatest dukkha - conditionedness,
knowing this reality at it is:
Nibbana bliss supreme.
Hunger is the worst kind of illness said the Buddha.
Form Free Online Prabuddha Universal All Societies ( Blacks/SC/STs/Arogya Rakshakas/OBCs/Religious Minorities/Poor Upper Castes) Multipurpose Cooperative Society
to
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Sujata fed Buddha to overcome hunger
Ashoka planted fruit bearing trees all over his Mauryan Empire.
Mayawati wants to establish that Ashoka rule.
Practice Mindful Meditative Swimming
🏊
3. Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make this country Buddhist)
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha
Prapanchmay karunge.” We will make the whole world Prabuddha Prapanch Universe.
4. live upto 150 years for the price of coffee
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body available ‘for the price of a coffee a day’ a Stunning anti-ageing
breakthrough could see humans live to 150 years and regenerate organ.New process has been
found by Harvard Professor David Sinclair and researchers from the
University of New South Wales, involving cell reprogramming.
According to the University of Singapore survey/review based on 131 countries.
From June 18, world will be 100% free and happy from December 8th. Their
predictions about Italy and Spain fit exactly.
5. Maker of COVID Tests Says Pandemic is Biggest Hoax Ever
Perpetrated It is like a blind man searching for a black cat in a dark
room which is not there.
WORLD WILL BE FREE FROM HOAX - STRENGTHENING THE TRUST FOR BEST OF HEALTH -SINGAPORE UNIVERSITY SURVEY
𝙝𝙩𝙩𝙥://𝙨𝙖𝙧𝙫𝙖𝙟𝙖𝙣.𝙖𝙢𝙗𝙚𝙙𝙠𝙖𝙧.𝙤𝙧𝙜
Wake up at 03:45 AM
After Bath Practice Patanjali Yogic Meditation From 04:00 AM to 05:00 AM at
𝙝𝙩𝙩𝙥://𝙨𝙖𝙧𝙫𝙖𝙟𝙖𝙣.𝙖𝙢𝙗𝙚𝙙𝙠𝙖𝙧.𝙤𝙧𝙜, WhatApp, Telegram,Facebook, Twitter, more than 5000 Emails.
Practicing Mindful Swimming at Dolphin Aquatics at Halasuru from 05:30 AM to 07:00 AM
Treasury of Truth (Dhammapada) Chapters 18, Impurities
Treasury of Truth (Dhammapada) Chapters 18, Impurities
Path to Nibbana_ Buddha Stories
Path to Nibbana_ Buddha Stories
By Path to Nibbana
Buddha’s own words from Dhammapada on happiness, affection, anger, impurities, established, the path, in Classical
http://www.buddhanet.net/dhammapada/d_impure.htm
Get Immediate Help
Make an island of yourself, quickly strive and wise become, freed from stain and passionless
to go to the pure Abodes.
Purify Yourself Gradually
Little by little, time after time, successively then let the sage blow away all blemishes just as a smith with silver.
The Unenvious Are At Peace
But who has severed envy’s mind, uprooted it, destroyed entire, indeed in daytime and by night will come to a collected mind.
Nothing Is Eternal Other Than Nibbana
In skies above there is no path, no peaceful one’s without, in manifoldness do folk delight, Tathagatas are manifold-free.
The Buddha Has No Anxiety
In skies above there is no path, no peaceful one’s without, nothing conditioned ever lasts, no Buddha’s ever shaken.
Treasury of Truth (Dhammapada) Chapter 19, Established in Dhamma
Treasury of Truth (Dhammapada) Chapter 19, Established in Dhamma
The Just And The Impartial Judge Best
A wise one should investigate truth and untruth both.
Firmly Rooted In The Law
Who others guides impartially with carefulness, with Dhamma, that wise one Dhamma guards, a ‘Dhamma-holder’s’ called.
Those Who Know Speak Little
Just because articulate
one’s not skilled in Dhamma; but one who’s heard even little and Dhamma in the body sees, that one is skilled indeed, not heedless of the Dhamma.
The Person Full Of Effort Is The True Elder
In whom is truth and Dhamma too, harmlessness, restraint, control, he’s steadfast, rid of blemishes, an ‘Elder’ he is called.
Who Gives Up Jealousy Is Good-Natured
Not by eloquence alone
or by lovely countenance
is a person beautiful
if jealous, boastful, mean.
Who Uproots Evil Is The Virtuous One
But ‘beautiful’ is called that one in whom these are completely shed,
uprooted, utterly destroyed, a wise one purged of hate.
Who Give Up Evil Is True Monk
All evils altogether he
subdues both fine and gross. Having subdued al evil he indeed is called a ‘Samana’.
The Holy Life Makes a Monk
Who both good and evil deeds has gone beyond with holy life, having discerned the world he fares and ‘Bhikkhu’ he is called.
Only True Wisdom Makes a Sage
Shunning evil utterly
one is a sage, by that a sage. Whoever both worlds knows for that one’s called ‘Sage’.
True Ariyas Are Harmless
By harming living beings
one is not a ‘Noble’ man,
by lack of harm to all that live one is called a ‘Noble One’.
Blemishes Should Be Given Up To Reach Release
Should you, O bhikkhu, be content, “I’ve touched the bliss of letting go not enjoyed by common folk”, though you’ve not gained pollution’s end.
http://www.buddhanet
is.net/dhammapada/d_path.htm
The Eight-fold Path Is Best
Of paths the Eight-fold is the best, of truths the statement four, the passionless of teachings best, of humankind the Seer.
The Only Path To Purity
This is the path, no other’s there for purity of insight,
enter then upon this path
bemusing Mara utterly.
The Path To End Suffering
Entered then upon this path you’ll make an end of dukkha. Freed in knowledge from suffering’s stings the Path’s proclaimed by me.
Buddhas Only Shows The Way
Buddhas just proclaim the Path but you’re the ones to strive. Contemplatives who tread the Path are freed from Mara’s bonds.
Conditioned Things Are Transient
When with wisdom one discerns transience of conditioned things one wearily from dukkha turnstreading the path to purity.
Everything Is Soul-less
When with wisdom one discerns all knowables are not a self one wearily from dukkha turns treading the path to purity.
Purify Your Thoughts, Words And Deeds
In speech ever watchful with mind well-restrained
never with body do unwholesomeness. So should one purify these three kamma-paths
winning to the Way made known by the Seers.
Way To Increase Wisdom
From endeavour wisdom springs, lacking effort wisdom wanes: having known this two-fold path either to progress or decline so should one exhort oneself that wisdom may increase.
Path To Peace
Cut off affection for oneself as a hand a lily in the Fall. Cultivate this peaceful path, Nibbana by the Buddha taught.
The Path To The Deathless
Having understood this fact the wise by virtue well-restrained swiftly then should clear the path leading to Nibbana.Inline image
1.
Today to save Democracy Freedom, Liberty, Equality and Fraternity all
fraud EVMs must and should be replaced by BALLOT PAPERS.
2. Worst Disease And Greatest Happiness
Hunger is the greatest ill,
the greatest dukkha - conditionedness,
knowing this reality at it is:
Nibbana bliss supreme.
Hunger is the worst kind of illness said the Buddha.
Form Free Online Prabuddha Universal All Societies ( Blacks/SC/STs/Arogya Rakshakas/OBCs/Religious Minorities/Poor Upper Castes) Multipurpose Cooperative Society
to
Grow Broccoli, Bell Pepper, Cucumber, Carrots 🥕 Beans in pots.
Sujata fed Buddha to overcome hunger
Ashoka planted fruit bearing trees all over his Mauryan Empire.
Mayawati wants to establish that Ashoka rule.
Practice Mindful Meditative Swimming
🏊
3. Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make this country Buddhist)
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha
Prapanchmay karunge.” We will make the whole world Prabuddha Prapanch Universe.
4. live upto 150 years for the price of coffee
Nicotinamide Adenine Dinucleotide (NAD)15Grams at $62.00 which plays a role in generating energy in the human
body available ‘for the price of a coffee a day’ a Stunning anti-ageing
breakthrough could see humans live to 150 years and regenerate organ.New process has been
found by Harvard Professor David Sinclair and researchers from the
University of New South Wales, involving cell reprogramming.
According to the University of Singapore survey/review based on 131 countries.
From June 18, world will be 100% free and happy from December 8th. Their
predictions about Italy and Spain fit exactly.
5. Maker of COVID Tests Says Pandemic is Biggest Hoax Ever
Perpetrated It is like a blind man searching for a black cat in a dark
room which is not there.
WORLD WILL BE FREE FROM HOAX - STRENGTHENING THE TRUST FOR BEST OF HEALTH -SINGAPORE UNIVERSITY SURVEY
𝙝𝙩𝙩𝙥://𝙨𝙖𝙧𝙫𝙖𝙟𝙖𝙣.𝙖𝙢𝙗𝙚𝙙𝙠𝙖𝙧.𝙤𝙧𝙜
Wake up at 03:45 AM
After Bath Practice Patanjali Yogic Meditation From 04:00 AM to 05:00 AM at
நேற்று காஞ்சியில் நடைபெற்ற பௌத்த வரலாற்றை மீட்கும் சிறப்பான நிகழ்ச்சியின் சில காட்சிகள்….
நன்றியுடன் காஞ்சி R. திருநாவுக்கரசு 🙏🙏🙏💐💐💐
நேற்று நடந்த நிகழ்ச்சியில் அளப்பறிய பணி செய்து விழா வெற்றியடைய காஞ்சி விகாரைச் சேர்ந்த அரும்பாடுபட்ட உபா. மூர்த்தி, கௌதம், மோகன்ராஜ் , ஜெய்சங்கர், செல்வமணி மற்றும் பண உதவி உடல் உழைப்பு வழங்கிய அனைவருக்கும் நம் காஞ்சி புத்த விகார் மற்றும் விழாக்குழுவினர் சார்பாக நெஞ்சார்ந்த நன்றிகள்🙏🙏🙏🙏🙏💐💐💐💐💐
1.
Today to save Democracy Freedom, Liberty, Equality and Fraternity all
fraud EVMs must and should be replaced by BALLOT PAPERS.
Grow Fruit and Vegetables…in the Shade!
Grow Fruit and Vegetables…in the Shade!
By GrowVeg
funny comedy speechless movie on growing vegetables and dwarf fruit trees in pots by a family to overcome hunger in tamil and other languages
funny comedy speechless movie on growing vegetables and dwarf fruit trees in pots by a family to overcome hunger in tamil and other languages டலாம். பானைகள் / கொள்கலன்கள் களிமண், உலோகம், பிளாஸ்டிக் அல்லது மரத்தினால் செய்யப்படலாம். க்ரோ பைகள், பிளாஸ்டிக் வாளிகள், நல்ல வடிகால் மற்றும் நல்ல காற்றோட்டத்துடன் கூடிய தொங்கும் தொட்டிகள்.
அடிப்படை தேவைகள்
பெரிய பானைகள் / கொள்கலன்கள்
பூச்சட்டி மண்
5 முதல் 6 மணி நேரம் சூரிய ஒளி கிடைக்கும் இடம் ☀️.
காய்கறிகளுக்கு முழு சூரியன் தேவைப்படுகிறது
மிளகுத்தூள் 🫑
வெள்ளரி 🥒
கேரட் 🥕
சில நிழலை பொறுத்துக்கொள்ளக்கூடிய காய்கறிகள்
ப்ரோக்கோலி 🥦
பீன்ஸ்
காய்கறிகளை வளர்ப்பதில் நான்கு கட்டங்கள்
விதை விதைத்தல்
ஆலை 🪴 பராமரிப்பு
நீர்ப்பாசனம்
அறுவடை
காய்கறிகளை வளர்ப்பது உங்களில் உள்ள விவசாயியை 👩🌾 வெளிக்கொணரலாம் அல்லது விவசாயம் அல்லது சாகுபடி முறைகள் பற்றிய சில நுண்ணறிவுகளை அளிக்கலாம். நீங்கள் மண்ணை உழுது, செடிகளை வளர்த்து, செடிகள் காய்க்கும் போது பலன்களைப் பெறுவீர்கள்🍉.
முதலில் 5 முதல் 6 மணி நேரம் சூரிய ஒளி பெறும் நல்ல இடத்தைத் தேர்ந்தெடுத்து நல்ல அளவிலான கொள்கலனைப் பெறுங்கள். உள்ளூர் நர்சரிகளில் நல்ல பானை மண்ணை வாங்கவும்.
30) Classical English,Roman,
https://youtu.be/Fo6wr1Dfit4
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Rare Fruits Trees In One Place | For Sale..!! | Veliyath gardens | Perumbavoor MIni Forest | Kerala
By TN 58 Creations
funny comedy speechless movie on growing vegetables and dwarf fruit trees in pots by a family to overcome hunger in tamil and other languages
Top 8 Easy To Grow Vegetables For Beginners|SEED TO HARVEST
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2. Worst Disease And Greatest Happiness
Hunger is the greatest ill,
the greatest dukkha - conditionedness,
knowing this reality at it is:
Nibbana bliss supreme.
Hunger is the worst kind of illness said the Buddha.
Grow Broccoli, Bell Pepper, Cucumber, Carrots 🥕 Beans in pots.
Sujata fed Buddha to overcome hunger
Ashoka planted fruit bearing trees all over his Mauryan Empire.
Mayawati wants to establish that Ashoka rule.
Practice Mindful Meditative Swimming
🏊
3. Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make this country Buddhist)
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha
Prapanchmay karunge.” We will make the whole world Prabuddha Prapanch Universe.
4. live upto 150 years for the price of coffee
Nicotinamide Adenine Dinucleotide (NAD)15Grams at $62.00 which plays a role in generating energy in the human
body available ‘for the price of a coffee a day’ a Stunning anti-ageing
breakthrough could see humans live to 150 years and regenerate organ.New process has been
found by Harvard Professor David Sinclair and researchers from the
University of New South Wales, involving cell reprogramming.
According to the University of Singapore survey/review based on 131 countries.
From June 18, world will be 100% free and happy from December 8th. Their
predictions about Italy and Spain fit exactly.
5. Maker of COVID Tests Says Pandemic is Biggest Hoax Ever
Perpetrated It is like a blind man searching for a black cat in a dark
room which is not there.
WORLD WILL BE FREE FROM HOAX - STRENGTHENING THE TRUST FOR BEST OF HEALTH -SINGAPORE UNIVERSITY SURVEY
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Wake up at 03:45 AM
After Bath Practice Patanjali Yogic Meditation From 04:00 AM to 05:00 AM at
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Practicing Mindful Swimming at Dolphin Aquatics at Halasuru from 05:30 AM to 07:00 AM
The Dhammapada - Sayings of the Buddha - (Audiobook)
The Dhammapada - Sayings of the Buddha - (Audiobook)
By Vox Stoica
Buddha’s own words from Dhammapada in Classical English
Happiness
We the unhating live
happily midst the haters,
among the hating humans
from hatred dwell we free.
Without Sickness Among The Sick
We who are healthy live
happily midst the unhealthy, among unhealthy humans
from ill-health dwell we free.
Not Anxious Among The Anxious
We the unfrenzied live
happily midst the frenzied,
among the frenzied humans from frenzy dwell we free.
Happily They Live - Undefiled
We for whom there’s nought live indeed so happily, joy-stained we’ll be like resplendent gods.
Happy About Both Victory And Defeat
Victory gives rise to hate,
those defeated lie in pain,
happily rest the Peaceful
surrendering victory
defeat.
Happiness Tranquilizes
There’s no fire like lust,
no evil like aversion,
no dukkha like the aggregates,no higher bliss than Peace.
.
Worst Disease And Greatest Happiness
Hunger is the greatest ill,
the greatest dukkha - conditionedness,
knowing this reality at it is:
Nibbana bliss supreme.
Four Supreme Acquisitions
Health’s the greatest gain,
contentment, best of wealth, trusting’s best of kin, Nibbana bliss supreme.
The Free Are The Purest
Having drunk of solitude
and tasted Peace Sublime,
free from sorrow, evil-free,
one drinks of Dhamma’s joy.
Pleasant Meetings
So fair’s the sight of Noble Ones, ever good their company, by relating not to fools ever happy one may be.
Happy Company
Who moves among fool’s company must truly grieve for long, for ill the company of fools as ever that of foes, but weal’s a wise one’s company as meeting of one’s folk.
The Good And The Wise
Thus go with the steadfast, wise, well-versed, firm of virtue, practice-pure, Ennobled ‘Such’, who’s sound, sincere, as moon in wake of the Milky Way.
Treasury of Truth (Dhammapada) Chapter 16, Affection
Treasury of Truth (Dhammapada) Chapter 16, Affection
Beloved Of The Masses
Perfect in virtue and insight, firm in Dhamma, knower of Truth, dear to the people’s such a one
who does what should be done.
The Person With Higher Urges
One with a wish for the Undeclared, with mind so well-pervaded, a mind not bound in pleasures of sense, an ‘upstream-goer’s’ called.
The Fruits Of Good Action
One who’s long away from home returns in safety from afar, then friends, well-wishers, kinsmen too
are overjoyed at his return.
Good Actions Lead To Good Results
In the same way, with merit done when from this world to another gone
those merits then receive one there
Treasury of Truth (Dhammapada) Chapter 17, Anger
Treasury of Truth (Dhammapada) Chapter 17, Anger
He Who Is Not Assaulted By Sorrow
Anger and pride should one forsake, all fetters cast aside, dukkha’s none where no desire, no binding to body or mind.
The Efficient Charioteer
Who checks arising anger
as with chariot away, that one I call a charioteer,
others merely grip the reins.
Four Forms Of Victories
Anger conquer by amity,
evil conquer with good,
by giving conquer miserly,
with truth the speaker of falsity.
Three Factors Leading To Heaven
Speak truth and be not angry, from little give to one who asks, by these conditions three to go
unto the presence of the gods.
Those Harmless One Reach The Deathless
Those sages inoffensive
in body e’er restrained
go unto the Deathless State where gone they grieve no more.
Yearning For Nibbana
For the ever-vigilant
who train by day and night
upon Nibbana e’er intent
pollutions fade away.
There Is No One Who Is Not Blamed
An ancient saying, Atula,
not only said today -
‘They are blamed who silent sit, who often speak they too are blamed,
and blamed are they of measured speech’ -
there’s none in the world unblamed.
No One Is Exclusively Blamed Or Praised
There never was, there’ll never be nor now is ever found a person blamed perpetually or one who’s wholly praised.
Person Who Is Always Praise-Worthy
But those who are intelligent praise one of flawless conduct, sage,
in wisdom and virtue well-composed, having observed him day by day.
The Person Of Bodily Discipline
Rough action one should guard against, be with body well-restrained,
bad bodily conduct having shed train oneself in good.
Virtuous Verbal Behaviour
Rough speaking one should guard against,
be in speaking well-restrained, bad verbal conduct having shed
train oneself in good.
Discipline Your Mind
Rough thinking one should guard against, be in thinking well-restrained,
bad mental conduct having shed train oneself in good.
Safeguard The Three Doors
Restrained in body are the wise, in speech as well they are restrained, likewise are they restrained in mind,
they’re perfectly restrained.
Dhammapada | Rajesh Krishnan | L.N.Shastri | Devotional Jukebox
By Ashwini Recording Company
ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡದಲ್ಲಿ ಧಮ್ಮಪದದಿಂದ ಬುದ್ಧನ ಸ್ವಂತ ಪದಗಳು- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ
ಸಂತೋಷ
ನಾವು ದ್ವೇಷಿಸದ ಬದುಕುತ್ತೇವೆ
ದ್ವೇಷಿಗಳ ಮಧ್ಯೆ ಸಂತೋಷದಿಂದ,
ದ್ವೇಷಿಸುವ ಮನುಷ್ಯರ ನಡುವೆ
ದ್ವೇಷದಿಂದ ನಾವು ಮುಕ್ತರಾಗುತ್ತೇವೆ.
ಅನಾರೋಗ್ಯದ ನಡುವೆ ಅನಾರೋಗ್ಯ
ಆರೋಗ್ಯವಾಗಿರುವ ನಾವು ಬದುಕುತ್ತೇವೆ
ಸಂತೋಷದಿಂದ ಅನಾರೋಗ್ಯಕರ ನಡುವೆ, ಅನಾರೋಗ್ಯಕರ ಮನುಷ್ಯರ ನಡುವೆ
ಅನಾರೋಗ್ಯದಿಂದ ನಾವು ಮುಕ್ತರಾಗಿದ್ದೇವೆ.
ಆತಂಕದಲ್ಲಿಲ್ಲ
ನಾವು ಉನ್ಮಾದದಿಂದ ಬದುಕುತ್ತೇವೆ
ಉನ್ಮಾದದ ನಡುವೆ ಸಂತೋಷದಿಂದ,
ಉನ್ಮಾದದಿಂದ ಉನ್ಮಾದಗೊಂಡ ಮಾನವರಲ್ಲಿ ನಾವು ಸ್ವತಂತ್ರರಾಗಿದ್ದೇವೆ.
ಅವರು ಸಂತೋಷದಿಂದ ಬದುಕುತ್ತಾರೆ - ಅಪವಿತ್ರ
ಯಾರಿಗಾಗಿ ನಾವು ನಿಜವಾಗಿಯೂ ಸಂತೋಷದಿಂದ, ಸಂತೋಷದಿಂದ ಬದುಕುತ್ತೇವೆಯೋ, ನಾವು ಪ್ರಕಾಶಮಾನ ದೇವರುಗಳಂತೆ ಇರುತ್ತೇವೆ.
ಗೆಲುವು ಮತ್ತು ಸೋಲು ಎರಡರ ಬಗ್ಗೆಯೂ ಸಂತೋಷವಾಗಿದೆ
ವಿಜಯವು ದ್ವೇಷವನ್ನು ಹುಟ್ಟುಹಾಕುತ್ತದೆ,
ಸೋತವರು ನೋವಿನಲ್ಲಿ ಮಲಗಿದ್ದಾರೆ
ಸಂತೋಷದಿಂದ ಶಾಂತಿಯುತವಾಗಿ ವಿಶ್ರಾಂತಿ ಪಡೆಯಿರಿ
ಶರಣಾಗತ ವಿಜಯ
ಸೋಲು.
ಸಂತೋಷವು ಶಾಂತವಾಗುತ್ತದೆ
ಕಾಮದಂತೆ ಬೆಂಕಿ ಇಲ್ಲ
ದ್ವೇಷದಂತಹ ಕೆಟ್ಟದ್ದಿಲ್ಲ,
ಸಮುಚ್ಚಯಗಳಂತೆ ದುಖವಿಲ್ಲ, ಶಾಂತಿಗಿಂತ ಹೆಚ್ಚಿನ ಆನಂದವಿಲ್ಲ.
.
ಕೆಟ್ಟ ರೋಗ ಮತ್ತು ಶ್ರೇಷ್ಠ ಸಂತೋಷ
ಹಸಿವು ಅತ್ಯಂತ ದೊಡ್ಡ ಕಾಯಿಲೆ,
ಶ್ರೇಷ್ಠ ದುಃಖ - ನಿಯಮಾಧೀನತೆ,
ಈ ವಾಸ್ತವವನ್ನು ತಿಳಿದುಕೊಳ್ಳುವುದು:
ನಿಬ್ಬಾಣ ಆನಂದ ಪರಮ.
ನಾಲ್ಕು ಸುಪ್ರೀಂ ಸ್ವಾಧೀನಗಳು
ಆರೋಗ್ಯವೇ ದೊಡ್ಡ ಲಾಭ,
ಸಂತೃಪ್ತಿ, ಉತ್ತಮ ಸಂಪತ್ತು, ಉತ್ತಮ ಬಂಧುಗಳನ್ನು ನಂಬುವುದು, ನಿಬ್ಬಾಣ ಆನಂದ ಸರ್ವೋತ್ತಮ.
ಉಚಿತ ಆರ್ ದಿ ಪ್ಯೂರೆಸ್ಟ್
ಏಕಾಂತವನ್ನು ಕುಡಿದ
ಮತ್ತು ಶಾಂತಿ ಭವ್ಯವಾದ ರುಚಿ,
ದುಃಖದಿಂದ ಮುಕ್ತ, ದುಷ್ಟ-ಮುಕ್ತ,
ಒಂದು ಧಮ್ಮದ ಸಂತೋಷದ ಪಾನೀಯಗಳು.
ಆಹ್ಲಾದಕರ ಸಭೆಗಳು
ಉದಾತ್ತರ ದೃಷ್ಟಿ ಎಷ್ಟು ನ್ಯಾಯೋಚಿತವಾಗಿದೆ, ಅವರ ಸಹವಾಸವು ಎಂದಿಗೂ ಉತ್ತಮವಾಗಿರುತ್ತದೆ, ಮೂರ್ಖರೊಂದಿಗೆ ಎಂದಿಗೂ ಸಂತೋಷವಾಗಿರಬಾರದು.
ಹ್ಯಾಪಿ ಕಂಪನಿ
ಮೂರ್ಖರ ಸಹವಾಸದಲ್ಲಿ ಚಲಿಸುವವನು ನಿಜವಾಗಿಯೂ ದೀರ್ಘಕಾಲ ದುಃಖಿಸಬೇಕು, ಮೂರ್ಖರ ಸಹವಾಸವು ವೈರಿಗಳಂತೆಯೇ ಇರುತ್ತದೆ, ಆದರೆ ವೀಲ್ ಒಬ್ಬರ ಜನಪದರ ಸಭೆಯಂತೆ ಬುದ್ಧಿವಂತರ ಸಹವಾಸವಾಗಿದೆ.
ಒಳ್ಳೆಯ ಮತ್ತು ಬುದ್ಧಿವಂತ
ಕ್ಷೀರಪಥದ ಹಿನ್ನೆಲೆಯಲ್ಲಿ ಚಂದ್ರನಂತೆ ದೃಢವಾದ, ಬುದ್ಧಿವಂತ, ಸುಶಿಕ್ಷಿತ, ಸದ್ಗುಣದ ದೃಢವಾದ, ಅಭ್ಯಾಸ-ಶುದ್ಧ, ಉತ್ಕೃಷ್ಟವಾದ ‘ಅಂತಹ’ ಜೊತೆ ಹೋಗು.
Treasury of Truth (Dhammapada) Chapter 16, Affection
Treasury of Truth (Dhammapada) Chapter 16, Affection
ಜನಸಾಮಾನ್ಯರಿಗೆ ಪ್ರಿಯ
ಸದ್ಗುಣ ಮತ್ತು ಒಳನೋಟದಲ್ಲಿ ಪರಿಪೂರ್ಣ, ಧಮ್ಮದಲ್ಲಿ ದೃಢ, ಸತ್ಯವನ್ನು ತಿಳಿದಿರುವ, ಜನರಿಗೆ ಪ್ರಿಯ
ಯಾರು ಮಾಡಬೇಕೋ ಅದನ್ನು ಮಾಡುತ್ತಾರೆ.
ಹೆಚ್ಚಿನ ಪ್ರಚೋದನೆಗಳನ್ನು ಹೊಂದಿರುವ ವ್ಯಕ್ತಿ
ಅಘೋಷಿತವಾದ ಒಂದು ಆಶಯದೊಂದಿಗೆ, ಮನಸ್ಸನ್ನು ಚೆನ್ನಾಗಿ ವ್ಯಾಪಿಸಿರುವ, ಇಂದ್ರಿಯ ಸುಖಗಳಲ್ಲಿ ಬಂಧಿತವಲ್ಲದ ಮನಸ್ಸು, ‘ಅಪ್ಸ್ಟ್ರೀಮ್-ಗೋಯರ್’ ಎಂದು ಕರೆಯಲ್ಪಡುತ್ತದೆ.
ಒಳ್ಳೆಯ ಕ್ರಿಯೆಯ ಫಲಗಳು
ಮನೆಯಿಂದ ಬಹಳ ದೂರದಲ್ಲಿರುವವನು ದೂರದಿಂದ ಸುರಕ್ಷಿತವಾಗಿ ಹಿಂತಿರುಗುತ್ತಾನೆ, ನಂತರ ಸ್ನೇಹಿತರು, ಹಿತೈಷಿಗಳು, ಬಂಧುಗಳು ಕೂಡ
ಅವರು ಹಿಂದಿರುಗಿದ ಖುಷಿಯಲ್ಲಿದ್ದಾರೆ.
ಒಳ್ಳೆಯ ಕ್ರಿಯೆಗಳು ಉತ್ತಮ ಫಲಿತಾಂಶಗಳಿಗೆ ಕಾರಣವಾಗುತ್ತವೆ
ಅದೇ ರೀತಿ, ಈ ಲೋಕದಿಂದ ಇನ್ನೊಂದು ಲೋಕಕ್ಕೆ ಹೋದಾಗ ಮಾಡಿದ ಪುಣ್ಯದೊಂದಿಗೆ
ಆ ಅರ್ಹತೆಗಳು ಅಲ್ಲಿ ಒಂದನ್ನು ಪಡೆಯುತ್ತವೆ
Treasury of Truth (Dhammapada) Chapter 17, Anger
Treasury of Truth (Dhammapada) Chapter 17, Anger
ದುಃಖದಿಂದ ಆಕ್ರಮಣ ಮಾಡದವನು
ಕೋಪ ಮತ್ತು ಅಹಂಕಾರವನ್ನು ತೊರೆಯಬೇಕು, ಎಲ್ಲಾ ಕಟ್ಟುಪಾಡುಗಳನ್ನು ತ್ಯಜಿಸಬೇಕು, ದುಃಖವು ಯಾವುದೂ ಇಲ್ಲ, ಯಾವುದೇ ಆಸೆಯಿಲ್ಲ, ದೇಹ ಅಥವಾ ಮನಸ್ಸನ್ನು ಬಂಧಿಸುವುದಿಲ್ಲ.
ದಕ್ಷ ಸಾರಥಿ
ಉದ್ಭವಿಸುವ ಕೋಪವನ್ನು ಯಾರು ಪರಿಶೀಲಿಸುತ್ತಾರೆ
ರಥವು ದೂರದಲ್ಲಿರುವಂತೆ, ನಾನು ಅವನನ್ನು ಸಾರಥಿ ಎಂದು ಕರೆಯುತ್ತೇನೆ,
ಇತರರು ಕೇವಲ ಹಿಡಿತವನ್ನು ಹಿಡಿಯುತ್ತಾರೆ.
ವಿಜಯಗಳ ನಾಲ್ಕು ರೂಪಗಳು
ಕೋಪವನ್ನು ಸೌಹಾರ್ದತೆಯಿಂದ ಜಯಿಸುವುದು,
ಕೆಟ್ಟದ್ದನ್ನು ಒಳ್ಳೆಯದರಿಂದ ಜಯಿಸಿ,
ಜಿಪುಣತನವನ್ನು ನೀಡುವ ಮೂಲಕ,
ಸತ್ಯದೊಂದಿಗೆ ಸುಳ್ಳನ್ನು ಹೇಳುವವನು.
ಸ್ವರ್ಗಕ್ಕೆ ಕಾರಣವಾಗುವ ಮೂರು ಅಂಶಗಳು
ಸತ್ಯವನ್ನು ಮಾತನಾಡಿ ಮತ್ತು ಕೋಪಗೊಳ್ಳಬೇಡಿ, ಸ್ವಲ್ಪದಿಂದ ಕೇಳಿದವನಿಗೆ ಕೊಡು, ಈ ಷರತ್ತುಗಳ ಮೂಲಕ ಮೂರು ಹೋಗಬೇಕು
ದೇವತೆಗಳ ಉಪಸ್ಥಿತಿಗೆ.
ಆ ನಿರುಪದ್ರವಿಗಳು ಮರಣರಹಿತರನ್ನು ತಲುಪುತ್ತಾರೆ
ಆ ಋಷಿಗಳು ನಿರುಪದ್ರವಿ
ದೇಹದಲ್ಲಿ ಸಂಯಮವಿದೆ
ಡೆತ್ಲೆಸ್ ಸ್ಟೇಟ್ಗೆ ಹೋಗಿ ಅಲ್ಲಿ ಅವರು ಇನ್ನು ದುಃಖಿಸುವುದಿಲ್ಲ.
ನಿಬ್ಬಾಣದ ಹಂಬಲ
ಸದಾ ಜಾಗೃತರಿಗೆ
ಯಾರು ಹಗಲು ರಾತ್ರಿ ತರಬೇತಿ ನೀಡುತ್ತಾರೆ
ನಿಬ್ಬಾಣ ಉದ್ದೇಶದ ಮೇಲೆ
ಮಾಲಿನ್ಯಗಳು ಮಾಯವಾಗುತ್ತವೆ.
ದೂಷಿಸದವರು ಯಾರೂ ಇಲ್ಲ
ಪ್ರಾಚೀನ ಮಾತು, ಅತುಲ,
ಇಂದು ಮಾತ್ರ ಹೇಳಲಾಗಿಲ್ಲ -
‘ಯಾರು ಮೌನವಾಗಿ ಕುಳಿತುಕೊಳ್ಳುತ್ತಾರೋ ಅವರನ್ನು ದೂಷಿಸಲಾಗುತ್ತದೆ, ಯಾರು ಹೆಚ್ಚಾಗಿ ಮಾತನಾಡುತ್ತಾರೋ ಅವರನ್ನೂ ದೂಷಿಸಲಾಗುತ್ತದೆ.
ಮತ್ತು ದೂಷಿಸಲ್ಪಟ್ಟವರು ಅಳೆಯಲ್ಪಟ್ಟ ಮಾತಿನವರು’ -
ಜಗತ್ತಿನಲ್ಲಿ ಯಾರೂ ತಪ್ಪಿತಸ್ಥರಿಲ್ಲ.
ಯಾರನ್ನೂ ಪ್ರತ್ಯೇಕವಾಗಿ ದೂಷಿಸಲಾಗುವುದಿಲ್ಲ ಅಥವಾ ಪ್ರಶಂಸಿಸಲಾಗುವುದಿಲ್ಲ
ಎಂದಿಗೂ ಇರಲಿಲ್ಲ, ಎಂದಿಗೂ ಇರುವುದಿಲ್ಲ ಅಥವಾ ಈಗ ಒಬ್ಬ ವ್ಯಕ್ತಿಯನ್ನು ಶಾಶ್ವತವಾಗಿ ದೂಷಿಸಲಾಗುತ್ತದೆ ಅಥವಾ ಸಂಪೂರ್ಣವಾಗಿ ಹೊಗಳಿದ ವ್ಯಕ್ತಿ ಕಂಡುಬಂದಿಲ್ಲ.
ಯಾವಾಗಲೂ ಹೊಗಳಿಕೆಗೆ ಅರ್ಹವಾಗಿರುವ ವ್ಯಕ್ತಿ
ಆದರೆ ಬುದ್ಧಿವಂತರು ದೋಷರಹಿತ ನಡವಳಿಕೆಯನ್ನು ಹೊಗಳುತ್ತಾರೆ, ಋಷಿ,
ಬುದ್ಧಿವಂತಿಕೆಯಲ್ಲಿ ಮತ್ತು ಸದ್ಗುಣದಲ್ಲಿ ಚೆನ್ನಾಗಿ ಸಂಯೋಜನೆ, ದಿನದಿಂದ ದಿನಕ್ಕೆ ಅವನನ್ನು ಗಮನಿಸಿದ.
ದೈಹಿಕ ಶಿಸ್ತಿನ ವ್ಯಕ್ತಿ
ಒರಟು ಕ್ರಮದಿಂದ ಒಬ್ಬನು ಎಚ್ಚರದಿಂದಿರಬೇಕು, ದೇಹವನ್ನು ಚೆನ್ನಾಗಿ ಸಂಯಮದಿಂದಿರಬೇಕು,
ಕೆಟ್ಟ ದೈಹಿಕ ನಡವಳಿಕೆಯು ತನ್ನನ್ನು ತಾನೇ ಉತ್ತಮ ರೀತಿಯಲ್ಲಿ ತರಬೇತಿಗೊಳಿಸುವುದು.
ಸದ್ಗುಣಶೀಲ ಮೌಖಿಕ ನಡವಳಿಕೆ
ಒರಟಾಗಿ ಮಾತನಾಡುವವನು ಅದರ ವಿರುದ್ಧ ಎಚ್ಚರಿಕೆ ವಹಿಸಬೇಕು,
ಚೆನ್ನಾಗಿ ಸಂಯಮದಿಂದ ಮಾತನಾಡುವುದರಲ್ಲಿ, ಕೆಟ್ಟ ಮೌಖಿಕ ನಡವಳಿಕೆಯನ್ನು ಹೊರಹಾಕಿ
ಒಳ್ಳೆಯದನ್ನು ತರಬೇತಿ ಮಾಡಿ.
ನಿಮ್ಮ ಮನಸ್ಸನ್ನು ಶಿಸ್ತು ಮಾಡಿಕೊಳ್ಳಿ
ಒರಟು ಚಿಂತನೆಯಿಂದ ಎಚ್ಚರವಾಗಿರಬೇಕು, ಚೆನ್ನಾಗಿ ಸಂಯಮದಿಂದ ಯೋಚಿಸಬೇಕು,
ಕೆಟ್ಟ ಮಾನಸಿಕ ನಡವಳಿಕೆಯು ತನ್ನನ್ನು ತಾನೇ ಉತ್ತಮ ರೀತಿಯಲ್ಲಿ ತರಬೇತಿಗೊಳಿಸುವುದು.
ಮೂರು ಬಾಗಿಲುಗಳನ್ನು ರಕ್ಷಿಸಿ
ಶರೀರದಲ್ಲಿ ಸಂಯಮವುಳ್ಳವರು ಜ್ಞಾನಿಗಳು, ಮಾತಿನಲ್ಲಿಯೂ ಸಂಯಮವುಳ್ಳವರು, ಹಾಗೆಯೇ ಮನಸ್ಸಿನಲ್ಲಿ ಸಂಯಮವುಳ್ಳವರು.
ಅವರು ಸಂಪೂರ್ಣವಾಗಿ ಸಂಯಮದಿಂದ ಕೂಡಿರುತ್ತಾರೆ.
ശ്രീ ബുദ്ധൻ ജീവിത ചരിത്രവും, ബുദ്ധമതവും //Life biography of Sree Budhan & History of Budha Religion.
ശ്രീ ബുദ്ധൻ ജീവിത ചരിത്രവും, ബുദ്ധമതവും //Life biography of Sree Budhan & History of Budha Religion.
By സനാതന സുദർശനം Harilal Rajan
ക്ലാസ്സിക്കൽ മലയാളം-ക്ലാസിക്കൽ മലയാളം-ലെ ധമ്മപദത്തിൽ നിന്നുള്ള ബുദ്ധന്റെ സ്വന്തം വാക്കുകൾ
സന്തോഷം
നാം വെറുക്കാത്തവരാണ് ജീവിക്കുന്നത്
വെറുക്കുന്നവരുടെ ഇടയിൽ സന്തോഷത്തോടെ,
വെറുക്കുന്ന മനുഷ്യർക്കിടയിൽ
വിദ്വേഷത്തിൽ നിന്ന് ഞങ്ങൾ സ്വതന്ത്രരാകുന്നു.
രോഗികളിൽ അസുഖമില്ലാതെ
ആരോഗ്യമുള്ള നമ്മൾ ജീവിക്കുന്നു
ആരോഗ്യമില്ലാത്ത മനുഷ്യരുടെ ഇടയിൽ സന്തോഷത്തോടെ
അനാരോഗ്യത്തിൽ നിന്ന് ഞങ്ങൾ സ്വതന്ത്രരാകുന്നു.
ഉത്കണ്ഠയുള്ളവരിൽ ഉത്കണ്ഠയില്ല
ഭ്രാന്തൻമാരായ ഞങ്ങൾ ജീവിക്കുന്നു
ഉന്മാദികൾക്കിടയിൽ സന്തോഷത്തോടെ,
ഉന്മാദത്തിൽ നിന്ന് ഉന്മാദരായ മനുഷ്യർക്കിടയിൽ നാം സ്വതന്ത്രരായി വസിക്കുന്നു.
അവർ സന്തോഷത്തോടെ ജീവിക്കുന്നു - കളങ്കമില്ലാത്തവർ
യാതൊന്നും ഇല്ലാത്ത നമ്മൾ വളരെ സന്തോഷത്തോടെയും സന്തോഷത്തോടെയും ജീവിക്കുന്നു, നമ്മൾ തിളങ്ങുന്ന ദൈവങ്ങളെപ്പോലെയാകും.
ജയത്തിലും തോൽവിയിലും സന്തോഷമുണ്ട്
വിജയം വെറുപ്പിന് കാരണമാകുന്നു,
പരാജയപ്പെട്ടവർ വേദനയിൽ കിടക്കുന്നു
സമാധാനത്തോടെ സന്തോഷത്തോടെ വിശ്രമിക്കുക
കീഴടങ്ങുന്ന വിജയം
പരാജയം.
സന്തോഷം ശാന്തമാക്കുന്നു
കാമത്തെപ്പോലെ തീയില്ല,
വെറുപ്പ് പോലെ തിന്മയില്ല,
അഗ്രഗേറ്റുകൾ പോലെ ദുഖയില്ല, സമാധാനത്തേക്കാൾ ഉയർന്ന ആനന്ദമില്ല.
.
ഏറ്റവും മോശമായ രോഗവും ഏറ്റവും വലിയ സന്തോഷവും
വിശപ്പാണ് ഏറ്റവും വലിയ അസുഖം
ഏറ്റവും വലിയ ദുഖ - വ്യവസ്ഥാപിതത്വം,
ഈ യാഥാർത്ഥ്യം അറിയുന്നത്:
നിബ്ബാന പരമാനന്ദം.
നാല് സുപ്രീം ഏറ്റെടുക്കലുകൾ
ആരോഗ്യമാണ് ഏറ്റവും വലിയ നേട്ടം,
സംതൃപ്തി, ഏറ്റവും മികച്ച സമ്പത്ത്, ഏറ്റവും നല്ല ബന്ധുക്കളെ വിശ്വസിക്കൽ, നിബ്ബാന പരമാനന്ദം.
സ്വതന്ത്രർ ശുദ്ധരാണ്
ഏകാന്തതയുടെ മദ്യപാനം
സമാധാനം ആസ്വദിച്ചു,
ദു:ഖത്തിൽ നിന്ന് മുക്തൻ, തിന്മയില്ലാത്ത,
ഒരാൾ ധമ്മത്തിന്റെ ആനന്ദം കുടിക്കുന്നു.
സന്തോഷകരമായ മീറ്റിംഗുകൾ
വിഡ്ഢികളോട് ഒരിക്കലും സന്തുഷ്ടരായിരിക്കരുത് എന്നതിനാൽ, മാന്യന്മാരുടെ, അവരുടെ കൂട്ടുകെട്ട് എപ്പോഴും മികച്ചതാണ്.
ഹാപ്പി കമ്പനി
വിഡ്ഢികളുടെ കൂട്ടത്തിൽ സഞ്ചരിക്കുന്നവൻ, ശത്രുക്കളുടേതെന്നപോലെ വിഡ്ഢികളുടെ കൂട്ടായ്മയെ ഓർത്ത് ദീർഘകാലം ദുഃഖിക്കണം, എന്നാൽ വീൽ ഒരു ജ്ഞാനിയുടെ കൂട്ടുകെട്ടാണ്.
Treasury of Truth (Dhammapada) Chapter 16, Affection
Treasury of Truth (Dhammapada) Chapter 16, Affection
ബഹുജനങ്ങളുടെ പ്രിയപ്പെട്ടവൻ
പുണ്യത്തിലും ഉൾക്കാഴ്ചയിലും തികഞ്ഞവൻ, ധർമ്മത്തിൽ ഉറച്ചുനിൽക്കുന്നവൻ, സത്യമറിയുന്നവൻ, ജനങ്ങൾക്ക് പ്രിയങ്കരൻ
ചെയ്യേണ്ടത് ആരാണ് ചെയ്യുന്നത്.
ഉയർന്ന പ്രേരണകളുള്ള വ്യക്തി
അപ്രഖ്യാപിത ആഗ്രഹങ്ങളുള്ള, നന്നായി വ്യാപിച്ച മനസ്സുള്ള, ഇന്ദ്രിയ സുഖങ്ങളിൽ ബന്ധിതമല്ലാത്ത ഒരു മനസ്സ്, ഒരു ‘അപ്സ്ട്രീം-ഗോയർ’ എന്ന് വിളിക്കപ്പെടുന്നു.
നല്ല പ്രവർത്തനത്തിന്റെ ഫലം
വീട്ടിൽ നിന്ന് വളരെ അകലെയുള്ള ഒരാൾ ദൂരെ നിന്ന് സുരക്ഷിതമായി മടങ്ങുന്നു, പിന്നെ സുഹൃത്തുക്കളും അഭ്യുദയകാംക്ഷികളും ബന്ധുക്കളും
അവന്റെ തിരിച്ചുവരവിൽ അതിയായ സന്തോഷമുണ്ട്.
നല്ല പ്രവർത്തനങ്ങൾ നല്ല ഫലങ്ങളിലേക്ക് നയിക്കുന്നു
അതുപോലെ, ഈ ലോകത്ത് നിന്ന് മറ്റൊന്നിലേക്ക് പോകുമ്പോൾ ചെയ്ത പുണ്യം
ആ ഗുണങ്ങൾക്ക് അവിടെ നിന്ന് ഒന്ന് ലഭിക്കും
ഉയർന്നുവരുന്ന കോപം ആരാണ് പരിശോധിക്കുന്നത്
രഥം ദൂരെ പോകുന്നതുപോലെ, അതിനെ ഞാൻ സാരഥി എന്നു വിളിക്കുന്നു.
മറ്റുള്ളവർ കടിഞ്ഞാൺ പിടിക്കുക മാത്രമാണ് ചെയ്യുന്നത്.
സത്യം പറയുക, കോപിക്കാതിരിക്കുക, ചോദിക്കുന്ന ഒരാൾക്ക് കുറച്ച് കൊടുക്കുക, ഈ നിബന്ധനകളനുസരിച്ച് മൂന്ന് പോകണം
ദേവന്മാരുടെ സാന്നിധ്യത്തിലേക്ക്.
ആ നിരുപദ്രവകാരി മരണമില്ലാത്തവരിൽ എത്തുന്നു
ആ ഋഷിമാർ നിരുപദ്രവകാരികൾ
ശരീരം നിയന്ത്രിച്ചു
മരണമില്ലാത്ത അവസ്ഥയിലേക്ക് പോകുക, അവിടെ അവർ ദുഃഖിക്കുകയില്ല.
നിബ്ബാന കാംക്ഷിക്കുന്നു
സദാ ജാഗരൂകരായി
രാവും പകലും പരിശീലിക്കുന്നവർ
നിബ്ബാന ഉദ്ദേശത്തോടെ
മലിനീകരണം ഇല്ലാതാകുന്നു.
കുറ്റപ്പെടുത്താത്തവരായി ആരുമില്ല
പുരാതനമായ ഒരു ചൊല്ല്, അതുല,
ഇന്ന് മാത്രമല്ല പറഞ്ഞത് -
‘നിശബ്ദരായി ഇരിക്കുന്നവരെ കുറ്റപ്പെടുത്തുന്നു, പലപ്പോഴും സംസാരിക്കുന്നവരേയും കുറ്റപ്പെടുത്തുന്നു.
അവർ അളന്നുമുറിച്ച സംസാരക്കാരാണ്’ -
ലോകത്തിൽ കുറ്റപ്പെടുത്താത്തവരായി ആരുമില്ല.
ആരെയും പ്രത്യേകമായി കുറ്റപ്പെടുത്തുകയോ പ്രശംസിക്കുകയോ ചെയ്യുന്നില്ല
ശാശ്വതമായി കുറ്റപ്പെടുത്തുന്ന ഒരു വ്യക്തിയെ അല്ലെങ്കിൽ പൂർണ്ണമായി പുകഴ്ത്തപ്പെടുന്ന ഒരാളെ ഒരിക്കലും ഉണ്ടായിട്ടില്ല, ഒരിക്കലും ഉണ്ടാകില്ല, ഇപ്പോഴുമില്ല.
എപ്പോഴും പ്രശംസ അർഹിക്കുന്ന വ്യക്തി
എന്നാൽ ബുദ്ധിയുള്ളവർ കുറ്റമറ്റ പെരുമാറ്റത്തെ പുകഴ്ത്തുന്നു, മുനി,
ജ്ഞാനത്തിലും പുണ്യത്തിലും നന്നായി രചിക്കപ്പെട്ടു, അവനെ ദിനംപ്രതി നിരീക്ഷിച്ചു.
ശാരീരിക അച്ചടക്കത്തിന്റെ വ്യക്തി
കഠിനമായ പ്രവർത്തനങ്ങളിൽ നിന്ന് ഒരാൾ ജാഗ്രത പാലിക്കണം, ശരീരം നന്നായി സംയമനം പാലിക്കുക,
മോശമായ ശാരീരിക പെരുമാറ്റം സ്വയം നല്ലതിലേക്ക് പരിശീലിപ്പിക്കുന്നു.
സദ്ഗുണമുള്ള വാക്കാലുള്ള പെരുമാറ്റം
പരുഷമായി സംസാരിക്കുന്ന ഒരാൾ സൂക്ഷിക്കണം,
നന്നായി സംയമനം പാലിക്കുകയും മോശമായ വാക്കാലുള്ള പെരുമാറ്റം ഒഴിവാക്കുകയും ചെയ്യുക
നന്മയിൽ സ്വയം പരിശീലിപ്പിക്കുക.
നിങ്ങളുടെ മനസ്സിനെ അച്ചടക്കമാക്കുക
പരുഷമായ ചിന്തയിൽ നിന്ന് ഒരാൾ ജാഗ്രത പാലിക്കണം, നന്നായി സംയമനത്തോടെ ചിന്തിക്കണം,
മോശമായ മാനസിക പെരുമാറ്റം, നല്ലതിലേക്ക് സ്വയം പരിശീലിപ്പിക്കുക.
മൂന്ന് വാതിലുകൾ സംരക്ഷിക്കുക
ജ്ഞാനികൾ ശരീരത്തിൽ സംയമനം പാലിക്കുന്നു, സംസാരത്തിലും അവർ സംയമനം പാലിക്കുന്നു, അതുപോലെ അവർ മനസ്സിൽ സംയമനം പാലിക്കുന്നു.
അവർ തികച്ചും സംയമനം പാലിക്കുന്നു.
!!! 1 . Dhammapadam ( ధమ్మ పదం ) Full Audio Book in Pali - Telugu ll Part - 1 !!!
!!! 1 . Dhammapadam ( ధమ్మ పదం ) Full Audio Book in Pali - Telugu ll Part - 1 !!!
By Buddha Vachanam
తెలుగులోని ధమ్మపద నుండి బుద్ధుని స్వంత పదాలు
సంతోషం
మేము ద్వేషించని జీవిస్తున్నాము
ద్వేషించేవారి మధ్య సంతోషంగా,
ద్వేషించే మానవులలో
ద్వేషం నుండి మనం విడిపించుకుంటాము.
అనారోగ్యంతో బాధపడకుండా
ఆరోగ్యంగా ఉన్న మనం జీవిస్తాం
సంతోషంగా, అనారోగ్య మానవుల మధ్య
అనారోగ్యము నుండి విముక్తి పొందాము.
నాట్ యాంగ్జియస్ అమాంగ్ ది యాంగ్జియస్
మేము ఉన్మాదం లేని జీవిస్తున్నాము
ఉన్మాదుల మధ్య ఆనందంగా,
ఉన్మాదం నుండి ఉన్మాద మానవుల మధ్య మనం విడిపించుకుంటాము.
వారు సంతోషంగా జీవిస్తారు - అపవిత్రం
ఎవరి కోసం మనం నిజంగా చాలా సంతోషంగా, ఆనందంగా జీవిస్తాము, మనం ప్రకాశించే దేవుళ్లలా ఉంటాము.
విజయం మరియు ఓటమి రెండింటి గురించి సంతోషంగా ఉంది
విజయం ద్వేషాన్ని పుట్టిస్తుంది,
ఓడిపోయిన వారు బాధతో ఉన్నారు
శాంతియుతంగా సంతోషంగా విశ్రాంతి తీసుకోండి
లొంగిపోతున్న విజయం
ఓటమి.
ఆనందం ప్రశాంతంగా ఉంటుంది
కామం వంటి అగ్ని లేదు,
విరక్తి వంటి చెడు లేదు,
కంకర వంటి దుక్కా లేదు, శాంతి కంటే గొప్ప ఆనందం లేదు.
.
చెత్త వ్యాధి మరియు గొప్ప ఆనందం
ఆకలి అతి పెద్ద అనారోగ్యం,
గొప్ప దుక్కా - షరతులు,
ఈ వాస్తవాన్ని తెలుసుకోవడం:
నిబ్బానా పరమానందం.
నాలుగు సుప్రీం కొనుగోళ్లు
ఆరోగ్యమే గొప్ప లాభం,
తృప్తి, శ్రేష్ఠమైన సంపద, ఉత్తమ బంధువులను విశ్వసించడం, నిబ్బానా పరమానందం.
ది ఫ్రీ ఆర్ ది ప్యూరెస్ట్
ఏకాంతం తాగి
మరియు శాంతి ఉత్కృష్ట రుచి,
దుఃఖం లేని, చెడు లేని,
ఒకటి ధమ్మ ఆనందాన్ని త్రాగుతుంది.
ఆహ్లాదకరమైన సమావేశాలు
ఎప్పటికీ సంతోషంగా ఉండగల మూర్ఖులతో సంబంధం లేకుండా, వారి సాంగత్యాన్ని ఎప్పటికీ బాగుండే గొప్పవారి దృష్టి చాలా న్యాయమైనది.
హ్యాపీ కంపెనీ
మూర్ఖుల సాంగత్యం మధ్య తిరిగే వారు, ఎప్పటిలాగే మూర్ఖుల సహవాసం కోసం, శత్రువుల సహవాసం కోసం నిజంగా చాలా కాలం దుఃఖించవలసి ఉంటుంది, కానీ వీల్ అనేది ఒకరి జానపదుల సమావేశం వలె తెలివైన వ్యక్తి యొక్క సహవాసం.
Treasury of Truth (Dhammapada) Chapter 16, Affection
Treasury of Truth (Dhammapada) Chapter 16, Affection
మాస్కు ప్రియమైనది
సద్గుణం మరియు అంతర్దృష్టిలో పరిపూర్ణుడు, ధర్మంలో దృఢమైనవాడు, సత్యాన్ని తెలిసినవాడు, ప్రజలకు ప్రియమైనవాడు
చేయవలసినది ఎవరు చేస్తారు.
అధిక కోరికలు కలిగిన వ్యక్తి
అనాలోచిత కోరికతో, బాగా వ్యాపించిన మనస్సుతో, ఇంద్రియ ఆనందాలలో బంధించబడని మనస్సు, ‘అప్స్ట్రీమ్-గోయర్’ అని పిలుస్తారు.
మంచి చర్య యొక్క ఫలాలు
ఇంటికి చాలా దూరంగా ఉన్న వ్యక్తి సుదూరం నుండి సురక్షితంగా తిరిగి వస్తాడు, ఆ తర్వాత స్నేహితులు, శ్రేయోభిలాషులు, బంధువులు కూడా
అతను తిరిగి రావడం పట్ల ఆనందంతో ఉన్నారు.
మంచి చర్యలు మంచి ఫలితాలకు దారితీస్తాయి
అదే విధంగా, ఈ లోకం నుండి మరొకటి వెళ్ళినప్పుడు చేసిన పుణ్యంతో
ఆ యోగ్యతలు అక్కడ ఒకదానిని పొందుతాయి
Treasury of Truth (Dhammapada) Chapter 17, Anger
Treasury of Truth (Dhammapada) Chapter 17, Anger
దుఃఖంతో దాడి చేయబడలేదు
కోపం మరియు అహంకారం విడిచిపెట్టాలి, అన్ని సంకెళ్లను పక్కన పెట్టాలి, దుఃఖం ఏదీ లేని చోట కోరిక లేదు, శరీరం లేదా మనస్సుతో బంధం ఉండదు.
సమర్థ రథసారధి
తలెత్తే కోపాన్ని ఎవరు తనిఖీ చేస్తారు
రథం దూరంగా ఉన్నట్లే, నేను రథసారథి అని పిలుస్తాను,
ఇతరులు కేవలం పగ్గాలను పట్టుకుంటారు.
నిజం మాట్లాడండి మరియు కోపం తెచ్చుకోకండి, ఈ షరతుల ప్రకారం మూడు అడిగేవారికి కొద్దిగా ఇవ్వండి
దేవతల సన్నిధికి.
ఆ హానిచేయని వారు మరణము లేనివారిని చేరుకుంటారు
ఆ ఋషులు అప్రియమైనవి
శరీరంలో నిగ్రహించబడింది
డెత్లెస్ స్టేట్కి వెళ్లండి, అక్కడ వారు ఇక బాధపడరు.
నిబ్బానా కోసం ఆరాటపడుతున్నారు
నిత్యం అప్రమత్తంగా ఉండేవారి కోసం
పగలు మరియు రాత్రి శిక్షణ ఇచ్చేవారు
నిబ్బానా ఉద్దేశ్యంపై
కాలుష్యాలు మాయమవుతాయి.
నిందించబడని వారు ఎవరూ లేరు
ప్రాచీన సామెత, అటుల,
ఈరోజు మాత్రమే చెప్పలేదు -
‘ఎవరు మౌనంగా కూర్చుంటారో వారిని నిందిస్తారు, ఎవరు తరచుగా మాట్లాడతారు వారు కూడా నిందిస్తారు,
మరియు వారు కొలిచిన మాటలకు నిందించబడ్డారు’ -
ప్రపంచంలో నిందించని వారు ఎవరూ లేరు.
ఎవరూ ప్రత్యేకంగా నిందించబడరు లేదా ప్రశంసించబడరు
ఎప్పుడూ లేడు, ఎప్పటికీ ఉండడు లేదా ఇప్పుడు ఎప్పుడూ నిందించబడే వ్యక్తి లేదా పూర్తిగా ప్రశంసించబడిన వ్యక్తి కనుగొనబడలేదు.
ఎల్లప్పుడూ ప్రశంసలకు అర్హమైన వ్యక్తి
కానీ తెలివిగలవారు దోషరహిత ప్రవర్తనను స్తుతిస్తారు, జ్ఞాని,
వివేకం మరియు ధర్మం బాగా కూర్చి, అతనిని రోజురోజుకు గమనించారు.
ది పర్సన్ ఆఫ్ బాడీలీ డిసిప్లిన్
కఠినమైన చర్య నుండి జాగ్రత్తగా ఉండాలి, శరీరం బాగా నిగ్రహంతో ఉండాలి,
చెడు శారీరక ప్రవర్తన తనను తాను మంచిగా తీర్చిదిద్దుకోవడం.
సద్గుణమైన వెర్బల్ బిహేవియర్
పరుషంగా మాట్లాడే వ్యక్తి జాగ్రత్తగా ఉండాలి,
బాగా సంయమనంతో, చెడు శబ్ద ప్రవర్తనతో మాట్లాడటంలో ఉండండి
మంచిలో శిక్షణ పొందండి.
క్రమశిక్షణ మీ మనస్సు
కఠినమైన ఆలోచన నుండి జాగ్రత్తగా ఉండాలి, బాగా సంయమనంతో ఆలోచించాలి,
చెడు మానసిక ప్రవర్తన తనను తాను మంచిగా తీర్చిదిద్దుకోవడం.
మూడు తలుపులను రక్షించండి
దేహంలో నిగ్రహం ఉన్నవారు జ్ఞానులు, వాక్కులో కూడా నిగ్రహంతో ఉంటారు, అలాగే మనస్సులో కూడా నిగ్రహం కలిగి ఉంటారు.
వారు సంపూర్ణంగా నిరోధించబడ్డారు.
கௌதம புத்தரின் வாழ்க்கை வரலாறு பாகம்-1(கு.வெ.பாலசுப்ரமணியத்தின் கெளதம புத்தர் நாடக நூலில் இருந்து )
கௌதம புத்தரின் வாழ்க்கை வரலாறு பாகம்-1(கு.வெ.பாலசுப்ரமணியத்தின் கெளதம புத்தர் நாடக நூலில் இருந்து )
By Tamil Thondan தமிழ்த்தொண்டன்
செம்மொழித் தமிழில் தம்மபதத்திலிருந்து புத்தரின் சொந்த வார்த்தைகள்
மகிழ்ச்சி
வெறுக்காத நாம் வாழ்கிறோம்
வெறுப்பாளர்கள் மத்தியில் மகிழ்ச்சியுடன்,
வெறுக்கும் மனிதர்கள் மத்தியில்
வெறுப்பில் இருந்து விடுபட்டு வாழ்கிறோம்.
நோயுற்றவர்களிடையே நோய் இல்லாமல்
ஆரோக்கியமாக நாம் வாழ்கிறோம்
ஆரோக்கியமற்ற, ஆரோக்கியமற்ற மனிதர்களுக்கு மத்தியில் மகிழ்ச்சியுடன்
உடல்நலக்குறைவிலிருந்து நாம் விடுபடுகிறோம்.
ஆர்வமுள்ளவர்களிடையே கவலை இல்லை
நாங்கள் வெறியற்றவர்கள் வாழ்கிறோம்
வெறித்தனத்தின் மத்தியில் மகிழ்ச்சியுடன்,
வெறித்தனத்திலிருந்து வெறிபிடித்த மனிதர்களிடையே நாம் சுதந்திரமாக வாழ்கிறோம்.
அவர்கள் மகிழ்ச்சியுடன் வாழ்கிறார்கள் - மாசற்றவர்கள்
எதுவுமே இல்லாத நாம் உண்மையில் மிகவும் மகிழ்ச்சியாகவும், மகிழ்ச்சியுடனும் வாழ்கிறோம், நாம் ஒளிரும் கடவுள்களைப் போல இருப்போம்.
வெற்றி தோல்வி இரண்டிலும் மகிழ்ச்சி
வெற்றி வெறுப்பை உண்டாக்கும்
தோற்கடிக்கப்பட்டவர்கள் வலியில் கிடக்கிறார்கள்
மகிழ்ச்சியுடன் அமைதியாக ஓய்வெடுங்கள்
சரணடைதல் வெற்றி
தோல்வி.
மகிழ்ச்சி அமைதியடைகிறது
காமத்தைப் போன்ற நெருப்பு இல்லை
வெறுப்பு போன்ற தீமை இல்லை,
மொத்தத்தைப் போன்ற துக்கா இல்லை, அமைதியை விட உயர்ந்த ஆனந்தம் இல்லை.
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மோசமான நோய் மற்றும் மிகப்பெரிய மகிழ்ச்சி
பசி என்பது மிகப்பெரிய நோய்,
மிகப்பெரிய துக்கா - நிபந்தனை,
இந்த யதார்த்தத்தை அறிவது:
நிப்பானா ஆனந்தம் உச்சம்.
நான்கு உச்ச கையகப்படுத்துதல்கள்
ஆரோக்கியமே மிகப்பெரிய லாபம்,
மனநிறைவு, சிறந்த செல்வம், சிறந்த உறவினர்களை நம்புதல், நிப்பானா பேரின்பம் உச்சம்.
எப்பொழுதும் மகிழ்ச்சியாக இருக்கும் முட்டாள்களுடன் தொடர்பு கொள்ளாமல், உன்னதமானவர்களின் பார்வை மிகவும் நியாயமானது.
மகிழ்ச்சியான நிறுவனம்
முட்டாளின் கூட்டத்தினரிடையே நடமாடுபவர், எப்போதும் எதிரிகளின் சகவாசம் போல் முட்டாள்களின் சகவாசத்திற்காக உண்மையாகவே நீண்ட காலம் துக்கப்பட வேண்டும்.
நல்லவர் மற்றும் புத்திசாலி
எனவே, உறுதியான, ஞானமுள்ள, நன்கு அறிந்த, நல்லொழுக்கத்தின் உறுதியான, நடைமுறையில் தூய்மையான, உன்னதமான ‘அத்தகையவர்களுடன்’ செல்லுங்கள்.
Treasury of Truth (Dhammapada) Chapter 16, Affection
Treasury of Truth (Dhammapada) Chapter 16, Affection
வெகுஜனங்களின் பிரியமானவர்
நல்லொழுக்கத்திலும் நுண்ணறிவிலும் சிறந்தவர், தர்மத்தில் உறுதியானவர், உண்மையை அறிந்தவர், மக்களுக்குப் பிரியமானவர்
செய்ய வேண்டியதை யார் செய்கிறார்கள்.
அதிக தூண்டுதல்களைக் கொண்ட நபர்
அறிவிக்கப்படாத ஒன்றை விரும்பி, மிகவும் நன்றாக வியாபித்திருக்கும் மனதுடன், புலன் இன்பங்களில் கட்டுப்படாத மனம், ‘அப்ஸ்ட்ரீம் செல்வோர்’ என்று அழைக்கப்படுகிறார்.
நல்ல செயலின் பலன்கள்
வீட்டை விட்டு வெகு தொலைவில் இருப்பவர் தூரத்தில் இருந்து பாதுகாப்பாக திரும்புகிறார், பிறகு நண்பர்கள், நலம் விரும்பிகள், உறவினர்கள் கூட
அவர் திரும்பியதில் மிகுந்த மகிழ்ச்சியில் உள்ளனர்.
நல்ல செயல்கள் நல்ல முடிவுகளுக்கு வழிவகுக்கும்
அவ்வாறே, இவ்வுலகில் இருந்து இன்னொன்றுக்கு செல்லும் போது செய்த புண்ணியத்துடன்
அந்த தகுதிகள் பின்னர் அங்கே ஒன்றைப் பெறுகின்றன
Treasury of Truth (Dhammapada) Chapter 17, Anger
Treasury of Truth (Dhammapada) Chapter 17, Anger
சோகத்தால் தாக்கப்படாதவர்
கோபத்தையும் பெருமையையும் ஒருவர் கைவிட வேண்டும், எல்லா கட்டுகளையும் ஒதுக்கித் தள்ள வேண்டும், துக்கத்தில் ஆசை இல்லை, உடலோடும் மனதுக்கும் கட்டுப்படாது.
திறமையான தேரோட்டி
எழும் கோபத்தை யார் சரிபார்க்கிறார்கள்
தேர் தொலைவில் இருப்பதைப் போல, நான் தேரோட்டி என்று அழைக்கிறேன்.
மற்றவர்கள் வெறுமனே கடிவாளத்தைப் பிடிக்கிறார்கள்.
வெற்றிகளின் நான்கு வடிவங்கள்
அன்பினால் கோபம் வெல்லும்,
தீமையை நன்மையால் வெல்லும்
கஞ்சத்தனமாக வெல்வதன் மூலம்,
உண்மையுடன் பொய் பேசுபவர்.
சொர்க்கத்திற்கு வழிவகுக்கும் மூன்று காரணிகள்
உண்மையைப் பேசுங்கள், கோபப்படாமல் இருங்கள், இந்த நிபந்தனைகளின்படி மூன்று விஷயங்களைக் கேட்பவருக்கு கொஞ்சம் கொடுங்கள்
தெய்வங்களின் முன்னிலையில்.
அந்த பாதிப்பில்லாதவர்கள் மரணமில்லாதவர்களை அடைகிறார்கள்
அந்த முனிவர்கள் செயலற்றவர்கள்
உடலில் கட்டுப்படுத்தப்பட்டது
மரணமில்லாத நிலைக்குச் செல்லுங்கள், அங்கு அவர்கள் துக்கப்பட மாட்டார்கள்.
நிப்பானாவுக்கு ஏங்குகிறது
எப்போதும் விழிப்புடன் இருப்பவர்களுக்கு
இரவும் பகலும் பயிற்சி செய்பவர்கள்
நிப்பானா நோக்கத்தின் மீது
மாசுகள் மறைந்துவிடும்.
குற்றம் சொல்லாதவர்கள் யாரும் இல்லை
ஒரு பழங்கால பழமொழி, அதுல,
இன்று மட்டும் சொல்லவில்லை -
‘மௌனமாக அமர்ந்திருப்பவர்கள் குற்றம் சாட்டப்படுகிறார்கள், அடிக்கடி பேசுபவர்களும் குற்றம் சாட்டப்படுகிறார்கள்.
மேலும் அவர்கள் அளக்கப்பட்ட பேச்சால் குற்றம் சாட்டப்பட்டவர்கள்.
உலகில் குற்றம் சொல்லாதவர்கள் யாரும் இல்லை.
யாரும் பிரத்தியேகமாக குற்றம் சாட்டப்படவோ அல்லது பாராட்டப்படவோ இல்லை
நிரந்தரமாக குற்றம் சாட்டப்பட்ட ஒருவரையோ அல்லது முழுமையாகப் பாராட்டப்பட்ட ஒருவரையோ இதுவரை இருந்ததில்லை, இருக்கமாட்டார்கள் அல்லது இப்போது காண முடியாது.
எப்போதும் பாராட்டுக்குரிய நபர்
ஆனால் புத்திசாலிகள் குறைபாடற்ற நடத்தையைப் புகழ்கிறார்கள், ஞானி,
ஞானத்திலும் நல்லொழுக்கத்திலும் நன்கு இயற்றப்பட்டவர், அவரை நாளுக்கு நாள் கவனித்து வந்தார்.
உடல் ஒழுக்கத்தின் நபர்
கடுமையான நடவடிக்கைக்கு எதிராக ஒருவர் பாதுகாக்க வேண்டும், உடலை நன்கு கட்டுப்படுத்த வேண்டும்,
மோசமான உடல் நடத்தை தன்னை நல்ல முறையில் பயிற்றுவித்தல்.
நல்லொழுக்கமான வாய்மொழி நடத்தை
முரட்டுத்தனமாக பேசும் ஒருவர் எச்சரிக்கையாக இருக்க வேண்டும்,
நன்றாகக் கட்டுப்படுத்தி, கெட்ட வாய்மொழி நடத்தையுடன் பேசுவதில் இருங்கள்
தன்னை நல்ல முறையில் பயிற்றுவிக்கவும்.
உங்கள் மனதை ஒழுங்குபடுத்துங்கள்
கரடுமுரடான சிந்தனைக்கு எதிராகக் காத்துக்கொள்ள வேண்டும், நன்கு கட்டுப்படுத்தி சிந்திக்க வேண்டும்,
மோசமான மன நடத்தை தன்னை நல்ல முறையில் பயிற்றுவித்தல்.
மூன்று கதவுகளைப் பாதுகாக்கவும்
புத்திசாலிகள் உடலால் கட்டுப்படுத்தப்பட்டவர்கள், அவர்கள் பேச்சிலும் அடக்கம், அதேபோன்று மனமும் அடக்கம்.
அவர்கள் முற்றிலும் கட்டுப்படுத்தப்பட்டவர்கள்.
बुद्ध चरित्र | सिद्धार्थ गौतम भृगु ऋषि से निराश क्यों हो गए? Buddha & His Dhamma | Dr. Rajendra Fule
बुद्ध चरित्र | सिद्धार्थ गौतम भृगु ऋषि से निराश क्यों हो गए? Buddha & His Dhamma | Dr. Rajendra Fule
By AWAAZ INDIA TV
माओरी
आनंद
आम्ही नफरत जगतो
द्वेष करणाऱ्यांमध्ये आनंदाने,
द्वेष करणाऱ्या माणसांमध्ये
द्वेषापासून आपण मुक्त होतो.
आजारी व्यक्तींमध्ये आजाराशिवाय
आपण जे निरोगी आहोत ते जगतो
आनंदाने अस्वस्थ लोकांमध्ये, अस्वास्थ्यकर लोकांमध्ये
आजारपणापासून आपण मुक्त होतो.
चिंताग्रस्तांमध्ये चिंताग्रस्त नाही
आम्ही बेफिकीर जगतो
उन्मादात आनंदाने,
उन्माद पासून उन्माद मानवांमध्ये राहतात आम्ही मुक्त.
आनंदाने ते जगतात - निर्दोष
आपण ज्यांच्यासाठी काहीही नाही, खरोखरच आनंदाने, आनंदाने जगत आहोत, आपण तेजस्वी देवांसारखे असू.
विजय आणि पराभव दोन्हीबद्दल आनंद
विजय द्वेषाला जन्म देतो,
जे पराभूत आहेत ते दुःखात खोटे बोलतात,
आनंदाने शांततेने विश्रांती घ्या
आत्मसमर्पण विजय
पराभव
आनंद शांत होतो
वासनेसारखी आग नाही,
तिरस्कार सारखे वाईट नाही,
समुच्चयासारखा दुख्खा नाही, शांतीपेक्षा उच्च आनंद नाही.
.
सर्वात वाईट रोग आणि सर्वात मोठा आनंद
भूक हा सर्वात मोठा आजार आहे,
सर्वात मोठा दुख - कंडिशन,
हे वास्तव जाणून घेणे म्हणजे:
निब्बन आनंद परम ।
चार सर्वोच्च संपादन
आरोग्य हा सर्वात मोठा फायदा आहे,
समाधान, उत्तम संपत्ती, नातेवाइकांवर विश्वास ठेवणे, निब्बन आनंद सर्वोच्च.
मुक्त आहेत सर्वात शुद्ध
एकांताच्या नशेत
आणि उदात्त शांतता चाखली,
दु:खापासून मुक्त, वाईट-मुक्त,
धम्माच्या आनंदाचे एक पेय.
आनंददायी भेटीगाठी
नोबल वन्सची दृष्टी खूप चांगली आहे, त्यांची कंपनी कधीही चांगली आहे, मूर्खांशी संबंध ठेवल्याने कधीही आनंदी होऊ शकत नाही.
आनंदी कंपनी
जो मुर्खाच्या संगतीत फिरतो त्याला खऱ्या अर्थाने दीर्घकाळ शोक करावा लागतो, मूर्खांच्या संगतीला शत्रूंप्रमाणेच वाईट वाटले पाहिजे, पण शहाण्या माणसाची संगत लोकांच्या भेटीप्रमाणे असते.
चांगले आणि शहाणे
अशा रीतीने स्थिर, ज्ञानी, पारंगत, सद्गुणांचे दृढ, अभ्यास-शुद्ध, अभिरुचीयुक्त ‘अशा’, जो आकाशगंगेच्या पार्श्वभूमीवर चंद्रासारखा धीरगंभीर, प्रामाणिक आहे त्याच्याबरोबर जा.
घर घरते जाते | GHAR GHARTE JAATE | NEW BHIMGEET VIDEO | SEEMA PATIL
घर घरते जाते | GHAR GHARTE JAATE | NEW BHIMGEET VIDEO | SEEMA PATIL
By T-Series Bhakti Marathi
जनतेचे लाडके
सद्गुण आणि अंतर्दृष्टीने परिपूर्ण, धम्मात दृढ, सत्याचा जाणकार, लोकांचा प्रिय असा
जे केले पाहिजे ते कोण करतो.
उच्च आग्रह असलेली व्यक्ती
ज्याला अघोषित इच्छा आहे, मन खूप व्याप्त आहे, ज्याचे मन इंद्रियसुखांनी बांधलेले नाही, त्याला ‘अपस्ट्रीम-गेअर’ म्हणतात.
चांगल्या कृतीचे फळ
जो घरापासून लांब असतो तो दुरून सुरक्षितपणे परत येतो, मग मित्र, हितचिंतक, नातेवाईकही
त्याच्या पुनरागमनाने खूप आनंद झाला आहे.
चांगल्या कृतींमुळे चांगले परिणाम होतात
त्याचप्रमाणे, जेव्हा या जगातून दुसर्या जगात गेले तेव्हा योग्यतेने केले
त्या गुणवत्ते नंतर तेथे एक प्राप्त
Sonya Motyachi Maal Sukhan Rahu De Majh Kaal Mani
Sonya Motyachi Maal Sukhan Rahu De Majh Kaal Mani
By Anand Shinde - Topic
ज्याला दु:खाने मारले नाही
राग आणि अभिमान सोडला पाहिजे, सर्व बंधने बाजूला टाकली पाहिजेत, दुखाचा नाही जेथे इच्छा नाही, शरीर किंवा मनाचे बंधन नाही.
कार्यक्षम सारथी
उद्भवणारा क्रोध कोण तपासतो
जसा रथ दूर होतो, ज्याला मी सारथी म्हणतो,
इतर फक्त लगाम पकडतात.
विजयाचे चार रूप
सौहार्दाने रागावर विजय,
वाईटाचा चांगल्याने विजय होतो,
कंजूषपणे विजय देऊन,
सत्यासह असत्य बोलणारा.
स्वर्गाकडे नेणारे तीन घटक
खरे बोला आणि रागावू नका, मागेल त्याला थोडेसे द्या, या तीन अटींनुसार जा
देवतांच्या उपस्थितीपर्यंत.
ते निरुपद्रवी व्यक्ती मृत्यूहीनांपर्यंत पोहोचतात
ते ऋषी निरागस
शरीरात प्रतिबंधित आहे
मृत्यूहीन अवस्थेकडे जा, जिथे ते गेले ते यापुढे शोक करत नाहीत.
निब्बनाची तळमळ
सदैव जागृत लोकांसाठी
जे रात्रंदिवस प्रशिक्षण देतात
निब्बानाच्या हेतूवर
प्रदूषण नाहीसे होते.
देअर इज नॉट वन ज्याला दोष दिला जात नाही
एक प्राचीन म्हण, अतुला,
आज फक्त सांगितले नाही -
‘जे गप्प बसतात त्यांना दोष दिला जातो, जे बोलतात त्यांनाही दोष दिला जातो.
आणि त्यांना मोजलेल्या भाषणाचा दोष दिला जातो’ -
जगात कोणीही निर्दोष नाही.
कोणालाही केवळ दोष दिला जात नाही किंवा त्याची प्रशंसा केली जात नाही
कायमस्वरूपी दोषारोप केलेली व्यक्ती किंवा ज्याची संपूर्ण स्तुती केली जाते, असे कधीही नव्हते, कधीच नाही आणि आताही आढळले नाही.
नेहमी स्तुतीस पात्र असलेली व्यक्ती
परंतु जे बुद्धिमान आहेत ते निर्दोष आचरण, ऋषींची प्रशंसा करतात.
शहाणपण आणि सद्गुण उत्तम प्रकारे रचलेले, दिवसेंदिवस त्याचे निरीक्षण केले.
शारीरिक शिस्तीची व्यक्ती
कठोर कृतीपासून सावध असले पाहिजे, शरीराने संयमी असावे,
वाईट शारिरीक आचरण स्वत: ला चांगले बनवते.
सद्गुरु शाब्दिक वर्तन
उग्र बोलण्यापासून सावध राहावे,
चांगले संयमित बोलणे, वाईट शाब्दिक आचरण
स्वतःला चांगले प्रशिक्षण द्या.
आपल्या मनाला शिस्त लावा
उग्र विचारसरणीपासून सावध राहावे, संयमी विचार करावा,
वाईट मानसिक आचरण स्वतःला चांगले बनवते.
तीन दरवाजे सुरक्षित करा
शरीराने संयमी ज्ञानी असतात, वाणीतही संयमी असतात, तसेच मनानेही संयमी असतात.
ते पूर्णपणे संयमित आहेत.
https://youtu.be/jM9VFFL9b1E
الفاظ- کلاسیکی اردو
ہم نافرمان رہتے ہیں۔
خوشی سے نفرت کرنے والوں کے درمیان،
نفرت کرنے والے انسانوں کے درمیان
نفرت سے ہم آزاد رہتے ہیں۔
بیماروں میں بیماری کے بغیر
ہم جو صحت مند رہتے ہیں۔
خوشی سے غیر صحت مند لوگوں کے درمیان، غیر صحت مند انسانوں کے درمیان
بیماری سے ہم آزاد رہتے ہیں۔
فکر مندوں کے درمیان بے چین نہیں۔
ہم بے حس رہتے ہیں۔
خوشی سے جنون کے درمیان،
جنونی انسانوں کے درمیان جنون سے ہم آزاد رہتے ہیں۔
خوشی سے وہ زندہ رہتے ہیں - بے داغ
ہم جن کے لیے کچھ بھی نہیں ہے واقعی اتنی خوشی سے جیتے ہیں، خوشی سے بھرے ہم دیوتاؤں کی طرح ہوں گے۔
فتح اور شکست دونوں پر خوش ہوں۔
فتح نفرت کو جنم دیتی ہے
شکست خوردہ لوگ درد میں پڑے رہتے ہیں
خوشی خوشی آرام کرو
ہتھیار ڈالنے والی فتح
شکست
خوشی کو سکون ملتا ہے۔
ہوس جیسی کوئی آگ نہیں
نفرت جیسی کوئی برائی نہیں،
مجموعی کی طرح کوئی دکھ نہیں، امن سے زیادہ کوئی خوشی نہیں۔
.
بدترین بیماری اور سب سے بڑی خوشی
بھوک سب سے بڑی بیماری ہے
سب سے بڑی دکھ - شرط،
اس حقیقت کو جاننا یہ ہے:
نبنا نعمت اعلیٰ۔
چار اعلیٰ حصول
صحت سب سے بڑا فائدہ ہے،
قناعت، بہترین دولت، بہترین رشتہ داروں پر بھروسہ، نبنا نعمت اعلیٰ۔
The Free are the Pureest
تنہائی کے نشے میں
اور امن کا مزہ چکھ لیا،
غم سے پاک، برائی سے پاک،
دھما کی خوشی کا ایک پینا۔
خوشگوار ملاقاتیں۔
نوبل والوں کی نظر بہت اچھی ہے، ان کی صحبت ہمیشہ اچھی ہوتی ہے، احمقوں سے تعلق نہ رکھ کر کبھی خوش ہو سکتا ہے۔
مبارک کمپنی
جو احمقوں کی صحبت میں آتا ہے اسے واقعی دیر تک غم کرنا پڑتا ہے، احمقوں کی صحبت ہمیشہ دشمنوں کی طرح بیمار ہوتی ہے، لیکن عقلمند کی صحبت کسی کی قوم کی ملاقات کی طرح ہوتی ہے۔
نیک اور عقلمند
اس طرح ثابت قدم، عقلمند، ماہر، فضیلت کے پختہ، عملی طور پر خالص، نامور ‘ایسے’ کے ساتھ چلیں، جو آکاشگنگا کے تناظر میں چاند کی طرح سچا، مخلص ہے۔
زعفران کی سیاہی بنانے کا طریقہ
زعفران کی سیاہی بنانے کا طریقہ
By Zaheer Razvi
عوام کا محبوب
فضیلت اور بصیرت میں کامل، دھم میں پختہ، حق کا جاننے والا، لوگوں کو عزیز
کون کرتا ہے جو کرنا چاہیے.
اعلیٰ خواہشات والا شخص
ایک غیر اعلانیہ کی خواہش کے ساتھ، ذہن میں بہت اچھی طرح سے پھیلے ہوئے، ایک دماغ جو احساس کی لذتوں میں جکڑا نہیں ہے، ایک ‘اوپر جانے والا’ کہلاتا ہے۔
اچھے عمل کا پھل
جو گھر سے دور ہے وہ دور سے سلامتی کے ساتھ لوٹتا ہے، پھر دوست، خیر خواہ، رشتہ دار بھی
اس کی واپسی پر بہت خوش ہیں۔
اچھے اعمال اچھے نتائج کی طرف لے جاتے ہیں۔
اسی طرح میرٹ کے ساتھ کیا جب اس دنیا سے دوسرے چلے گئے۔
وہ خوبیاں پھر وہاں ایک وصول کرتی ہیں۔
Wird O Wazaif Ki Ijazat Kiyon Zaroori Hai? | Younus AlGohar | ALRA TV
Wird O Wazaif Ki Ijazat Kiyon Zaroori Hai? | Younus AlGohar | ALRA TV
By ALRA TV
ہوتا
غصہ اور غرور کو چھوڑ دینا چاہیے، تمام بیڑیاں ایک طرف ڈال دی جائیں، دکھ کا کوئی نہیں جہاں خواہش نہ ہو، جسم و دماغ کا کوئی پابند نہ ہو۔
موثر رتھ
جو اٹھنے والے غصے کو چیک کرتا ہے۔
جیسے رتھ دور ہوتا ہے، جسے میں رتھ کہتا ہوں،
دوسروں کو صرف لگام گرفت.
فتوحات کی چار شکلیں۔
غصہ کو دوستی سے فتح
برائی کو بھلائی سے فتح
بخل سے فتح دے کر
سچ کے ساتھ جھوٹ بولنے والا۔
جنت کی طرف لے جانے والے تین عوامل
سچ بولو اور غصہ نہ کرو، مانگنے والے کو تھوڑے سے دے دو، ان تین شرائط سے جانا ہے۔
دیوتاؤں کی موجودگی تک۔
وہ بے ضرر لوگ بے موت تک پہنچتے ہیں۔
وہ بابا ناگوار
جسم میں روکا ہوا
بے موت ریاست میں جائیں جہاں چلے گئے وہ مزید غمگین نہیں ہوتے۔
نبنا کی تڑپ
ہمیشہ چوکس رہنے والوں کے لیے
جو دن رات ٹریننگ کرتے ہیں۔
نبنا کے ارادے پر
آلودگی ختم ہو جاتی ہے.
ایسا کوئی نہیں ہے جس پر الزام نہ ہو۔
ایک قدیم کہاوت، اتولا،
نہ صرف آج کہا -
الزام وہ ہیں جو خاموش بیٹھتے ہیں جو اکثر بولتے ہیں وہ بھی قصور وار ہوتے ہیں
اور ان پر الزام لگایا جاتا ہے کہ وہ ناپیے ہوئے بولتے ہیں۔
دنیا میں کوئی بھی بے قصور نہیں ہے۔
کسی پر خصوصی طور پر الزام یا تعریف نہیں کی جاتی ہے۔
ایسا کبھی نہیں تھا، نہ کبھی ہوگا اور نہ ہی اب کبھی ایسا شخص پایا جاتا ہے جس پر ہمیشہ الزام لگایا گیا ہو یا جس کی پوری تعریف کی گئی ہو۔
وہ شخص جو ہمیشہ قابل تعریف ہے۔
لیکن جو ذہین ہیں وہ بے عیب چال چلن کی تعریف کرتے ہیں، بابا،
حکمت اور فضیلت میں اچھی طرح سے مرتب کیا، دن بہ دن اس کا مشاہدہ کیا۔
جسمانی نظم و ضبط کا شخص
سخت کارروائی سے بچنا چاہئے، جسم کو اچھی طرح سے روکنا چاہئے،
برے جسمانی طرز عمل نے خود کو اچھائی کی تربیت دی ہے۔
نیک زبانی سلوک
بدتمیزی سے بچنا چاہیے،
اچھی طرح سے بات کرنے میں ہو، برے زبانی برتاؤ کے بعد
خود کو اچھی تربیت دیں.
اپنے دماغ کو نظم کریں۔
کھردری سوچ سے بچنا چاہیے، سوچ کو ضبط سے رکھنا چاہیے،
بُرا ذہنی رویہ جس نے خود کو اچھے طریقے سے تربیت دی۔
تین دروازوں کی حفاظت کریں۔
جسم کے پابند عقلمند ہیں، گفتار میں بھی مضطرب ہیں، ذہن میں بھی مائل ہیں،
وہ بالکل روکے ہوئے ہیں.
धम्मपद - (01) यमक वर्ग | Dhammapada - (01) Yamaka Vagga
By Buddha Rashmi
शास्त्रीय देवनागरी में धम्मपद से बुद्ध के अपने शब्द, शास्त्रीय हिंदी-देवनागरी- हे हिंदी,
ख़ुशी
हम नफरत करते रहते हैं
नफरत करने वालों के बीच खुशी से,
नफरत करने वाले इंसानों के बीच
घृणा से हम मुक्त रहते हैं।
बीमारों के बीच बीमारी के बिना
हम जो स्वस्थ रहते हैं
खुशी से अस्वस्थ लोगों के बीच, अस्वस्थ मनुष्यों के बीच
अस्वस्थता से हम मुक्त रहते हैं।
चिंतित के बीच चिंतित नहीं
हम बेफिक्र रहते हैं
खुशी से उन्माद के बीच,
उन्मादी इंसानों में से हम आज़ाद रहते हैं।
खुशी से वे जीते हैं - अपवित्र
हम जिनके लिए कुछ भी नहीं है, वे वास्तव में इतने आनंदमय, आनंदमय जीवन जीते हैं, हम देदीप्यमान देवताओं की तरह होंगे।
जीत और हार दोनों से खुश
जीत नफरत को जन्म देती है,
जो हारे हुए हैं वे दर्द में झूठ बोलते हैं,
शांति से आराम करो
समर्पण की जीत
परास्त करना।
सुख शांत करता है
वासना जैसी कोई आग नहीं है,
घृणा जैसी कोई बुराई नहीं,
समुच्चय जैसा कोई दुख नहीं, शांति से बढ़कर कोई आनंद नहीं।
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सबसे खराब बीमारी और सबसे बड़ी खुशी
भूख सबसे बड़ी बीमारी है,
सबसे बड़ा दुक्खा - सशर्तता,
इस वास्तविकता को जानना यह है:
निर्वाण परमानंद।
चार सर्वोच्च अधिग्रहण
स्वास्थ्य का सबसे बड़ा लाभ,
संतोष, सबसे अच्छा धन, विश्वास करने वाला सबसे अच्छा रिश्तेदार, निर्वाण परम आनंद।
फ्री आर द प्योरेस्ट
एकांत के नशे में धुत होना
और शांति उदात्त का स्वाद चखा,
दुख से मुक्त, बुराई से मुक्त,
धम्म के आनंद का एक पेय।
सुखद बैठकें
रईसों की दृष्टि कितनी अच्छी है, उनकी संगति हमेशा अच्छी होती है, मूर्खों से संबंध न रखने से कभी भी सुखी हो सकता है।
हैप्पी कंपनी
जो मूर्खों की संगति में चलता है, उसे वास्तव में लंबे समय तक शोक करना चाहिए, क्योंकि मूर्खों की संगत हमेशा की तरह शत्रुओं की होती है, लेकिन वील एक बुद्धिमान की कंपनी है जो अपने लोगों की बैठक के रूप में होती है।
अच्छा और समझदार
इस प्रकार, स्थिर, बुद्धिमान, पारंगत, सदाचार के दृढ़, अभ्यास-शुद्ध, प्रतिष्ठित ‘ऐसे’ के साथ जाओ, जो आकाशगंगा के मद्देनजर चंद्रमा के रूप में ध्वनि, ईमानदार, चंद्रमा के रूप में है।
सबसे प्यारी बहन हमारी देश की जनता कह रही सारी मायावती महान है भारत की ऊंची शान है
सबसे प्यारी बहन हमारी देश की जनता कह रही सारी मायावती महान है भारत की ऊंची शान है
By bahujan T.V
जनता की प्यारी
सदाचार और अंतर्दृष्टि में परिपूर्ण, धम्म में दृढ़, सत्य के ज्ञाता, ऐसे लोगों के प्रिय
कौन करता है क्या किया जाना चाहिए।
उच्च आग्रह वाला व्यक्ति
अघोषित की कामना करने वाला, इतना व्यापक मन वाला, इंद्रियों के सुखों में बंधा हुआ मन नहीं, उसे ‘उर्ध्वगामी’ कहा जाता है।
अच्छे कर्म का फल
जो घर से बहुत दूर है वह दूर से सुरक्षित लौटता है, तो दोस्त, शुभचिंतक, नातेदार भी
उनकी वापसी पर बेहद खुश हैं।
अच्छे कार्यों से अच्छे परिणाम मिलते हैं
इसी प्रकार पुण्य के साथ जब इस संसार से दूसरे संसार में गए
वे गुण तो वहाँ एक प्राप्त करते हैं
देश के गद्दार | Desh Ke Gaddar Full Hindi Movie | Vijayaraghavan, Indraja, Kala | South Dubbed Movie
देश के गद्दार | Desh Ke Gaddar Full Hindi Movie | Vijayaraghavan, Indraja, Kala | South Dubbed Movie
By Movie Hub
वह जो दु:ख से पीड़ित नहीं है
क्रोध और अभिमान को त्याग देना चाहिए, सभी बंधनों को दूर कर देना चाहिए, दुक्ख का कोई नहीं जहां कोई इच्छा नहीं है, शरीर या मन के लिए कोई बंधन नहीं है।
कुशल सारथी
उत्पन्न होने वाले क्रोध को कौन रोकता है
जैसे रथ दूर होता है, उसी को मैं सारथी कहता हूं,
दूसरे केवल लगाम पकड़ते हैं।
जीत के चार रूप
मैत्री से क्रोध पर विजय,
बुराई अच्छाई से जीतती है,
कंजूसी से जीत दिलाकर,
सत्य के साथ असत्य का वक्ता।
स्वर्ग की ओर ले जाने वाले तीन कारक
सच बोलो और क्रोधित न हो, मांगने वाले को थोड़ा दे दो, इन शर्तों से तीन जाने के लिए
देवताओं की उपस्थिति के लिए।
जो हानिरहित हैं वे मृत्युहीन तक पहुंचते हैं
वे ऋषि निराकार
शरीर में पहले से ही संयमित
मृत्युहीन राज्य में जाओ जहां वे चले गए वे अब और शोक नहीं करते हैं।
निर्वाण के लिए तरसना
सदा चौकस रहने वालों के लिए
जो दिन-रात ट्रेनिंग करते हैं
निर्वाण के इरादे पर
प्रदूषण दूर हो जाता है।
ऐसा कोई नहीं है जिसे दोष न दिया गया हो
एक प्राचीन कहावत, अतुल,
आज ही नहीं कहा-
‘उन पर आरोप लगाया जाता है कि जो चुप बैठते हैं, जो अक्सर बोलते हैं, उन्हें भी दोषी ठहराया जाता है,
और वे नाप-तौलकर बोलने के दोषी हैं’-
दुनिया में कोई भी दोषरहित नहीं है।
किसी को विशेष रूप से दोष या प्रशंसा नहीं की जाती है
न कभी था, न कभी होगा और न ही कभी कोई ऐसा व्यक्ति पाया जाता है जो हमेशा के लिए दोषी हो या जिसकी पूरी प्रशंसा हो।
वह व्यक्ति जो हमेशा प्रशंसा के योग्य होता है
लेकिन जो बुद्धिमान हैं वे निर्दोष आचरण वाले ऋषि की प्रशंसा करते हैं,
ज्ञान और सद्गुण में अच्छी तरह से रचित, उसे दिन-प्रतिदिन देखते हुए।
शारीरिक अनुशासन के व्यक्ति
कठोर कर्मों से सावधान रहना चाहिए, शरीर पर संयम रखना चाहिए,
अपने आप को अच्छे में प्रशिक्षित करने के बाद खराब शारीरिक आचरण।
सदाचारी मौखिक व्यवहार
कठोर बोलने वाले से सावधान रहना चाहिए,
बोलने में संयमित, बुरे मौखिक आचरण को छोड़ देना
अपने आप को अच्छे में प्रशिक्षित करें।
अपने दिमाग को अनुशासित करें
कठोर सोच से बचना चाहिए, संयम से सोचना चाहिए,
बुरा मानसिक आचरण अपने आप को अच्छे में प्रशिक्षित करना।
तीन दरवाजों की रक्षा करें
देह के संयमी बुद्धिमान होते हैं, वाणी में भी संयमी होते हैं, वैसे ही वे मन से भी संयमी होते हैं।
वे पूरी तरह से प्रतिबंधित हैं।
GREATEST BUDDHA MUSIC of All Time - Buddhism Songs | Dharani | Mantra for Buddhist, Sound of Buddha
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By Zen Moon - Relaxing Meditation Music Videos
શાસ્ત્રીયમાં ધમ્મપદમાંથી બુદ્ધના પોતાના શબ્દો
ગુજરાતી-કલાસિકલ ગુજરાતી,
આપણે જેમના માટે કંઈ નથી તે ખરેખર આનંદથી જીવીએ છીએ, આનંદથી રંગાયેલા આપણે તેજસ્વી દેવતાઓ જેવા બનીશું.
વિજય અને હાર બંને વિશે ખુશ
વિજય નફરતને જન્મ આપે છે,
જેઓ પરાજિત થાય છે તે પીડામાં પડે છે,
ખુશીથી શાંતિપૂર્ણ આરામ કરો
આત્મસમર્પણ વિજય
હાર
સુખ શાંત થાય છે
વાસના જેવી આગ નથી,
દ્વેષ જેવું દુષ્ટ નથી,
એકંદર જેવો કોઈ દુક્કો નથી, શાંતિથી કોઈ ઉચ્ચ આનંદ નથી.
.
સૌથી ખરાબ રોગ અને સૌથી મોટી ખુશી
ભૂખ એ સૌથી મોટી બીમારી છે,
સૌથી મોટી દુક્ક - કન્ડિશન,
આ વાસ્તવિકતાને જાણવું તે છે:
નિબ્બાન આનંદ સર્વોચ્ચ.
ચાર સર્વોચ્ચ એક્વિઝિશન
આરોગ્ય એ સૌથી મોટો ફાયદો છે,
સંતોષ, શ્રેષ્ઠ સંપત્તિ, શ્રેષ્ઠ સંબંધીઓ પર વિશ્વાસ, નિબ્બાન આનંદ સર્વોચ્ચ.
ધ ફ્રી આર ધ પ્યોરસ્ટ
એકાંતના નશામાં
અને શાંતિનો સ્વાદ ચાખ્યો,
દુ:ખથી મુક્ત, દુષ્ટતાથી મુક્ત,
ધમ્મના આનંદનું એક પીણું.
સુખદ સભાઓ
તેથી ઉમદા વ્યક્તિઓની દૃષ્ટિ યોગ્ય છે, તેમની કંપની હંમેશા સારી હોય છે, મૂર્ખ લોકો સાથે સંબંધ ન રાખીને ક્યારેય ખુશ હોઈ શકે છે.
હેપ્પી કંપની
જે મૂર્ખની સંગમાં ફરે છે તેણે ખરેખર લાંબો સમય શોક કરવો જોઈએ, મૂર્ખની સંગત હંમેશા શત્રુઓની જેમ બીમાર હોય છે, પરંતુ વેલ એ એક બુદ્ધિશાળી વ્યક્તિની સંગત છે જે કોઈની લોકની મીટિંગ છે.
ધ ગુડ એન્ડ ધ વાઈસ
આ રીતે અડગ, જ્ઞાની, સારી રીતે જાણકાર, સદ્ગુણના મક્કમ, વ્યવહાર-શુદ્ધ, અભિન્ન ‘આવા’ સાથે જાઓ, જે આકાશગંગાને પગલે ચંદ્રની જેમ ધ્વનિ, નિષ્ઠાવાન છે.
સદ્ગુણ અને સૂઝમાં સંપૂર્ણ, ધમ્મમાં દૃઢ, સત્યના જાણકાર, લોકોને પ્રિય એવા
જે કરવું જોઈએ તે કોણ કરે છે.
ઉચ્ચ અરજ ધરાવતી વ્યક્તિ
અઘોષિતની ઈચ્છા ધરાવતું, મન ખૂબ જ સારી રીતે વ્યાપી ગયેલું, ઈન્દ્રિયના આનંદમાં બંધાયેલું ન હોય તેવું મન, જેને ‘ઉપર જનારા’ કહેવાય છે.
સારી ક્રિયાના ફળ
જે ઘરથી દૂર છે તે દૂરથી સલામતી સાથે પાછો ફરે છે, પછી મિત્રો, શુભચિંતકો, સગાંઓ પણ
તેના પરત ફરવાથી આનંદિત છે.
સારી ક્રિયાઓ સારા પરિણામો તરફ દોરી જાય છે
તેવી જ રીતે, જ્યારે આ દુનિયામાંથી બીજામાં ગયા ત્યારે યોગ્યતા સાથે કર્યું
તે ગુણો પછી ત્યાં એક પ્રાપ્ત થાય છે
Comprehensive Course on Buddhism - Session 27 of 28 - Saturday 23 Oct, 2021
Comprehensive Course on Buddhism - Session 27 of 28 - Saturday 23 Oct, 2021
By Maha Bodhi Society Bengaluru
He who is not assaulted by Sorrow
ક્રોધ અને અભિમાનનો ત્યાગ કરવો જોઈએ, તમામ બંધનો બાજુએ મુકી દેવા જોઈએ, દુક્કાનું એવું કંઈ નથી જ્યાં કોઈ ઈચ્છા ન હોય, શરીર કે મન સાથે બંધન ન હોય.
કાર્યક્ષમ સારથિ
ઉદભવતા ગુસ્સાને કોણ તપાસે છે
રથની જેમ, જેને હું સારથિ કહું છું,
અન્ય માત્ર લગામ પકડે છે.
વિજયના ચાર સ્વરૂપો
મિત્રતા દ્વારા ક્રોધ પર વિજય,
દુષ્ટતા સારા સાથે જીતે છે,
કંજૂસ જીત આપીને,
સત્ય સાથે અસત્યના વક્તા.
સ્વર્ગ તરફ દોરી જતા ત્રણ પરિબળો
સાચું બોલો અને ગુસ્સે ન થાઓ, જે માંગે છે તેને થોડું આપો, આ ત્રણ શરતો દ્વારા જાઓ
દેવતાઓની હાજરી સુધી.
તે હાર્મલેસ વન ડેથલેસ સુધી પહોંચે છે
તે ઋષિઓ અપમાનજનક
શરીરમાં સંયમિત
ડેથલેસ સ્ટેટમાં જાઓ જ્યાં તેઓને વધુ દુઃખ થતું નથી.
નિબ્બાના માટે તડપ
સદા જાગ્રત માટે
જેઓ દિવસ-રાત તાલીમ આપે છે
નિબ્બાના ઇરાદા પર
પ્રદૂષણ દૂર થાય છે.
ધેર ઈઝ નો વન જે ઈઝ નોટ બ્લેમેડ
એક પ્રાચીન કહેવત, અતુલા,
આજે જ કહ્યું નથી -
‘તેઓને દોષી ઠેરવવામાં આવે છે જેઓ ચુપ બેસીને બેસે છે, જેઓ વારંવાર બોલે છે તેઓને પણ દોષિત ઠેરવવામાં આવે છે,
અને તેઓ માપેલા ભાષણ માટે દોષિત છે’ -
વિશ્વમાં કોઈ દોષી નથી.
કોઈને વિશેષ રૂપે દોષિત અથવા વખાણવામાં આવતા નથી
કાયમ માટે દોષિત ઠરેલી વ્યક્તિ અથવા જેની સંપૂર્ણ પ્રશંસા કરવામાં આવી હોય તે ક્યારેય નહોતું, ક્યારેય નહોતું અને હવે પણ નથી.
વ્યક્તિ જે હંમેશા પ્રશંસાને પાત્ર છે
પરંતુ જેઓ બુદ્ધિશાળી છે તેઓ દોષરહિત આચાર, ઋષિની પ્રશંસા કરે છે.
શાણપણ અને સદ્ગુણમાં સારી રીતે રચાયેલ છે, તેને દરરોજ અવલોકન કર્યા.
શારીરિક શિસ્તની વ્યક્તિ
રફ એક્શનથી સાવચેત રહેવું જોઈએ, શરીરને સારી રીતે સંયમિત રાખવું જોઈએ,
ખરાબ શારીરિક વર્તણૂક પોતાને સારામાં તાલીમ આપે છે.
સદાચારી મૌખિક વર્તન
અસભ્ય બોલવાથી સાવચેત રહેવું જોઈએ,
સારી રીતે સંયમિત બોલવામાં, ખરાબ મૌખિક આચાર શેડ કર્યા
પોતાને સારી રીતે તાલીમ આપો.
તમારા મનને શિસ્ત આપો
કઠોર વિચારસરણીથી સાવચેત રહેવું જોઈએ, સારી રીતે સંયમિત વિચારોમાં રહેવું જોઈએ,
ખરાબ માનસિક આચરણ પોતાને સારામાં પ્રશિક્ષિત કરે છે.
ત્રણ દરવાજાને સુરક્ષિત કરો
શરીરે સંયમિત જ્ઞાની છે, વાણીમાં પણ સંયમી છે, તેમ મનમાં પણ સંયમિત છે,
તેઓ સંપૂર્ણપણે સંયમિત છે.
Dhammapada with Sanskrit translation Tutorial by Dr. Bipin Kumar Jha (Buddhist/Sanskrit Series)
Dhammapada with Sanskrit translation Tutorial by Dr. Bipin Kumar Jha (Buddhist/Sanskrit Series)
By Varsha-amritam वर्षाऽमृतम्
Buddha’s own words from Dhammapada in Classical
Sanskrit छ्लस्सिचल् षन्स्क्रित्
अप्पिनेस्स्
Wए थे उन्हतिन्ग् लिवे
हप्पिल्य् मिद्स्त् थे हतेर्स्,
अमोन्ग् थे हतिन्ग् हुमन्स्
fरोम् हत्रेद् द्wएल्ल् wए fरेए.
Bell Peppers
Cucumber 
Carrots 
Beans in pots like 
in Vegan 
White Home 
Bell Peppers
Cucumber 
Carrots 
Beans in pots like 
in Vegan 
White Home 
pools as possible in entire Karnataka.
,bell pepper,
cucumber,
Beans in Pots,
Ashoka planted fruit bearing trees all over his empire.
Mayawati 
