Posted by: site admin @ 11:12 pm
𝓛𝓔𝓢𝓢𝓞𝓝 4420 Sun 1 May 2022
Famous
Buddhist Temples Buddhism is a major
world religion and philosophy founded in northeastern Prabuddha Bharat in the 5th
century BC. It is based on the teachings of Siddhartha Gautama, commonly
known as “The Buddha”, who was born in what is today Nepal. Buddhism
takes as its goal the escape from suffering and from the cycle of
rebirth: the attainment of NIBBĀNA . There are between 230 million and
500 million Buddhists worldwide. An overview of the most famous Buddhist
Mahabodhi (Great Awakenment ) Temple is a Buddhist stupa located in
Bodh Gaya, Prabuddha Bharat. The main complex contains a descendant of
the original Bodhi Tree under which Gautama Buddha gained awakenment and
is the most sacred place in Buddhism. About 250 years after the Buddha
attained Awakenment, Emperor Asoka built a temple at the spot. The
present temple dates from the 5th-6th century.
Famous Buddhist Temples Last updated on January 16, 2022
Buddhism is a major world religion and philosophy founded in
northeastern India in the 5th century BC. It is based on the teachings
of Siddhartha Gautama, commonly known as “The Buddha”, who was born in
what is today Nepal. Buddhism takes as its goal the escape from
suffering and from the cycle of rebirth: the attainment of NIBBĀNA .
There are between 230 million and 500 million Buddhists worldwide. An
overview of the most famous Buddhist
is a major world religion and philosophy founded in northeastern India
in the 5th century BC. It is based on the teachings of Siddhartha
Gautama, commonly known as
on the Indonesian island of Java, 40 km (25 miles) northwest of
Yogyakarta, the Borobudur is the largest and most famous Buddhist temple
in the world. The Borobudur was built over a period of some 75 years in
the 8th and 9th centuries by the kingdom of Sailendra, out of an
estimated 2 million blocks of stone. It was abandoned in the 14th
century for reasons that still remain a mystery and for centuries lay
hidden in the jungle under layers of volcanic ash.
also spelled Pagan, on the banks of the Ayerwaddy River, is home to the
largest area of Buddhist temples, pagodas, stupas and ruins in the
world. It was the capital of several ancient kings of Burma who built
perhaps as many as 4,400 temples during the height of the kingdom
(between 1000 and 1200 AD). In 1287, the kingdom fell to the Mongols,
after refusing to pay tribute to Kublai Khan and Bagan quickly declined
as a political center, but continued to flourish as a place of Buddhist
scholars
Shwedagon Pagoda (or Golden Pagoda) in Yangon, is the holiest Buddhist
shrine in Burma. The origins of Shwedagon are lost in antiquity but it
is estimated that the Pagoda was first built by the Mon during the Bagan
period, sometime between the 6th and 10th century AD. The temple
complex is full of glittering, colorful stupas but the center of
attention is the 99 meter high (326 feet) high main stupa that is
completely covered in gold.
in a suburb of Kathmandu, Boudhanath is one of the largest stupas in
the world. It is the center of Tibetan Buddhism in Nepal and many
refugees from Tibet have settled here in the last few decades. It is
probably best known for the Buddha eyes that are featured on all four
sides of the tower. The present stupa is said to date from the 14th
century, after the previous one was destroyed by Mughal invaders.
(“Great Eastern Temple”) in Nara is one of the most historically
significant and famous Buddhist temples in Japan. The temple was built
in the 8th century by Emperor Shomu as the head temple of all provincial
Buddhist temples of Japan. Today little remains of the original
buildings of Todaiji. The Daibutsuden (“Great Buddha Hall”), dates for
the most part from 1709. It houses one of the largest Budha statues in
Japan and is the worlds largest wooden building, even though it is only
two-thirds the size of the original structure.
Jokhang Temple in Lhasa is the most important sacred site in Tibetan
Buddhism attracting thousands of pilgrims each year. The temple was
constructed by King Songtsän Gampo in the 7th century. The Mongols
sacked the Jokhang temple several times but the building survived. Today
the temple complex covers an area of about 25,000 square meters.
in Vientiane, Pha That Luang (“Great Stupa in Lao”) is one of the most
important monument in Laos. The stupa has several terraces with each
level representing a different stage of Buddhist awakenment. The lowest
level represents the material world; the highest level represents the
world of nothingness. Pha That Luang was built in the 16th century on
the ruins of an earlier Khmer temple. The temple was destroyed by a
Siamese invasion in 1828, then later reconstructed by the French in
1931.
on the Thonburi side of the Chao Phraya River , Wat Arun (“Temple of
Dawn”) is one of the oldest and best known landmarks in Bangkok,
Thailand. The temple is an architectural representation of Mount Meru,
the center of the universe in Buddhist cosmology. Despite it’s name, the
best views of Wat Arun are in the evening with the sun setting behind
it.
(Temple of Reflection on a Smooth Sea) is one of the most important
Buddhist temples in South Korea. The temple was first built in 802 and
rebuilt in the 19th century after Haiensa was burned down in a fire in
1817. The temple’s greatest treasure however, a complete copy of the
Buddhist scriptures (he Tipitaka Koreana) written on 81,258 woodblocks,
survived the fire.
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78) Classical Odia (Oriya)
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87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
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102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
Awakened Scheduled Castes have crafted unique visual metaphors to
assert their identity and mark their place in politics and BSP played a
big role in the process.
is a common grouse among Aboriginal Awakened Scheduled Castes/Tribes
supporters of the Bahujan Samaj Party—that BSP lost the last two UP
assembly polls due to “Manuvadi media’s negative propaganda” over
the creation of ‘Aboriginal Awakened Scheduled Castes heritage’ in
Mayawati’s last term as chief minister. The truth is all non-BSP parties
remotely controlled by foreigners kicked out from Bene Israel, Tibet,
Africa, Eastern Europe, Western Germany, South Russia, Eastern Europe,
Hungary chitpavan brahmins of Rowdy Swyam Sevaks (RSS who are violent,
militant, number one terrorists of the World, ever shooting,mob lynching
lunatic, mentally retarded requiring mental treatment at Mental Asylums
for practising hater, anger, jealousy, delusion, stupidity to wards
99.9% Aboriginals whose DNA does not match with the Aboriginals of
Prabuddha Bharat keep tampering the fraud EVMs to deny the Master Key to
SC/STs as desired by the Father of our Marvelous, Modern Constitution
through their slaves, stooges, chamchas, chelas, boot lickers who are
own mother’s flesh eaters.
manusmriti PRESSTITUTE media is bashing obscured all the good work done
by Mayawati — India’s first woman chief minister from a Aboriginal
Scheduled Caste community. This is how it articulates the sentiment:
“When Behen Mayawatiji set up some statues and memorials, the media
lampooned her. But the same media lauds other political parties when
thousands of crores are spent on statues of their respective icons”
refer to the statue of Sardar Patel in Gujarat, which is touted as the
world’s tallest statue; or the proposed statue of Chhatrapati Shivaji
Maharaj in the Arabian Sea; or the proposed 251 m tall statue of Lord
Rama on the banks of Saryu River in Ayodhya, tallest EVM on top of EC
office, godse a chitpavan brahmin like vinay dhaomhar savarkar and all
the chitpavan brahmin leaders statues.
told the Supreme Court on March 9, 2019, that the memorials in Lucknow
and Noida have a cast of characters including Tathagath Gautam Buddha,
Sant Kabir Das, Sant Ravidas, Mahatama Jyotiba Phule, Guru Ghasidas,
Rajarshi Chhatrapati Shahuji Maharaj, Shri Birsa Munda, Shri Narayana
Guru, Bhimrao Ambedkar and Kanshi Ram.
from memorials, several stupas, meditation centres and exhibition
galleries were also added to the existing public parks during
Mayawati’s four terms as UP’s chief minister, between 1995 and 2012.
commemorative architecture is viewed by many as lighthouses on
Prabuddha Bharat’s political landscape that show the march of the
socio-political movement launched by B.R. Ambedkar, the Father of
Prabuddha Bharat’s Marvelous Modern Constitution.
to the statues of Indira Gandhi, Rajiv Gandhi, Sardar Vallabhbhai
Patel, Shivaji, N.T. Rama Rao and Jayalalithaa in her affidavit filed in
court, Mayawati had asked, “Are only statues of Aboriginal Awakened
leaders erected using public money, and not the ones built by chitpavan
brahmin controlled Congress or BJP?”
to Ronki Ram, professor of Political Science at Panjab University,
when BSP made inroads in UP, public heritage belonged only to those
communities that enjoyed a share in political power. “BSP organised All
Awakened Aboriginal Societies in a political class. Kanshi Ram and
Mayawati started projecting Sant Ravidas, Guru Valmik and Dr Ambedkar,
among others, as All Awakened Aboriginal Societies icons,” he says.
is how BSP started to reclaim “This is how BSP started to reclaim All
Aboriginal Awakened Societies heritage that was lost to the politics of
domination,” he adds, describing the policy of building statues and
memorials, and naming public places after All Aboriginal Awakened
Societies icons, as the cultural capital of a community—a way of
political assertion.
who have historically been controlling social and political structures
can’t accept All Aboriginal Awakened Societies identity, he says. “In
many places, All Aboriginal Awakened Societies grooms get attacked for
riding a horse in their wedding processions.” heritage that was lost to
the politics of domination,” he adds, describing the policy of building
statues and memorials, and naming public places after All Aboriginal
Awakened Societies icons, as the cultural capital of a community—a way
of political assertion.
Darapuri, a retired IPS officer and president of All India People’s
Front, says the 2018 Bhima Koregaon violence and the 2017 Saharanpur
clashes were attempts at suppressing All Aboriginal Awakened Societies
assertion.
Shabbirpur village in western UP, 25 km away from Saharanpur city,
witnessed violence between Thakurs and All Aborigina Awakened Socities,
starting from April 14, 2017. “The first clash happened over the
proposed installation of an Ambedkar statue,” Darapuri says,
enumerating how statues of Ambedkar are regularly vandalised by
right-wing forces.
that the annual Bhima Koregaon ceremony symbolises the political
aspirations of All Aborigina Awakened Socities, Darapuri adds, “The
attack on Elgar Parishad was in fact an attack on All Aboriginal
Awakened Societies pride. The police action was taken against the
victims and not the perpetrators.”
Monumental Pride: Mayawati’s Memorials in Lucknow, an essay published
in 2014 by Freer Gallery of Art, The Smithsonian Institution and
Department of the History of Art, University of Michigan, author Melia
Belli provides interesting insights into Lucknow’s Ambedkar Memorial and
Prerna Kendra. Belli writes, “The sheer number of memorials, coupled
with their monumental scale, arguably make Mayawati the single most
prolific architectural patron in India since the British Raj
commissioned New Delhi in 1911.”
their installation, Mayawati told the top court that statues of
elephants have extensively been used in ancient monuments and temples,
besides in pillars of the North and South blocks of Rashtrapati Bhawan.
She stated the statues have also been installed in newly constructed
public places across Delhi, like the Indira Gandhi International
Airport.
she linked elephants with Hinduism, Buddhism and Jainism, she said,
“Buddhism was adopted by All Aboriginal Awakened Societies leaders due
to the inability of Hinduism to abolish the caste system.”
was referring to Ambedkar’s returning back to own home Buddhism along
with 3,65,000 of his All Aboriginal Awakened Societies followers in the
belief that Buddhism was the only way for “All Aboriginal Awakened
Societies’ untouchables” to gain equality, a trend that continues to
date.
sculptures of elephants commemorate the ideals and values of Sants,
Gurus and leaders who have devoted their lives for humanity, equality
and social justice, Mayawati had stated. “These memorials reflect
aspirations of the oppressed and downtrodden sections of society, who
have been marginalised by the caste system” IN MANUSMRITI that believes
in chitpavan brahmin as 1st rate athma/soul, kshatria, vysia, shudra as
2nd, 3rd, 4th rate souls and the Aboriginal SC/STs having no soul at
all, Buddha never believed in any soul. He said all are equal. That is
why we are all Buddhists.
was also targeted for commissioning life-sized statues of herself and
of her mentor and BSP founder Kanshi Ram, who had sworn to fulfill
Ambedkar’s incomplete mission.
her essay, which analyses intersections of politics, caste, gender and
visibility at the two memorials, Melia Belli writes, “The forms and
decoration of the memorials highlight the absence of earlier All
Aboriginal Awakened Societies leaders and present Mayawati as their
legitimate political heir.
talks about the aesthetics of Mayawati’s statues: “She has cropped
hair; a plain, loose-fitting salwar-kameez; chunky sandals; a prominent
wristwatch; and a handbag at her side.” Describing her appearance as
“androgynous”, she goes on to add, “The message conveyed is that she is
fully capable of negotiating the male-dominated political arena. Her
distinctly unfeminine appearance also highlights her unmarried status,
and by extension, her complete dedication to the betterment of her
community, which she confirms when questioned about her marital status.”
and memorials do act as a limited source of inspiration and
instruments of assertion in social and political life, from which All
Aboriginal Awakened Societies identity had been obliterated.”
Bharatian society, we have to seek our own identity—which will come only
if we totally disassociate ourselves from Hinduism’.”besides having an
equal share in executive, legislature and judiciary, All Aboriginal
Awakened Societies assertion means that “we get our own temples, Deras
and things other communities own, and doe with these what others have
been doing.”
the viewpoint that All Aboriginal Awakened Societies memorials and
statues are milestones of the Ambedkarite movement, “They symbolise
the victory of All Aboriginal Awakened Societies politics.”
must first order to replace all the fraud EVMs with Ballot Papers
followed by all other democratic countries to save democracy, liberty,
equality and fraternity. The Free For All
Mad
murderer of democratic institutions (Modi) of Bevakoof Jhoothe
Psychopaths (BJP) remotely controlled by foreigners kicked out from Bene
Israel, Tibet, Africa,Eastern Europe, western Germany
, South Russia 
,Western Europe, Hungary chitpavan brahmins of (RSS) are anti
Constitution & trying to implement manusmrti. CJI must also order
growing fruit
bearing trees 
along the road sides of the country and highways 
like Ashoka did. To overcome hunger the worst illness as Buddha said grow vegetables 
& fruit plants in
pots like free birds 
.
P CM, Ms. Mayawati, while clearing the stand of the State Government on
the issue of Women’s Reservation Bill, said that from the outset her
Government was of the view that “Jitni jiski bhagidari, Utni uski
hissedari”. She said that considering that the population of the women
was 50 per cent of the total population of the country, therefore, it
would be justified that they were given 50 per cent reservation in all
levels of the political structure of the country.
was not liked by the non-BSP parties. Hence they tampered the fraud
EVMs to deny her the Master Key as desired by the father of our
constitution Dr BR Ambedkar that the Master Key must be in the hands of
SC/STs.
P CM, Ms. Mayawati, while clearing the stand of the State Government on
the issue of Women’s Reservation Bill, said that from the outset her
Government was of the view that “Jitni jiski bhagidari, Utni uski
hissedari”. She said that considering that the population of the women
was 50 per cent of the total population of the country, therefore, it
would be justified that they were given 50 per cent reservation in all
levels of the political structure of the country.
was not liked by the non-BSP parties. Hence they tampered the fraud
EVMs to deny her the Master Key as desired by the father of our
constitution Dr BR Ambedkar that the Master Key must be in the hands of
SC/STs.
*BENGALURU* has produced the highest number of professionals in USA
almost 60% of the Indian population abroad is from BANGALORE (except
. *BENGALURU*!
…
LAB 
growing their own food 
like vegetables & fruit plants like Mauryan Emperor Ashoka and 
in pots to be free birds & swim to be healthy fruit for Good kamma & fearlessness.
Calls for consensus on passage of Women’s Reservation Bill
Lucknow:
May 6, 2008 The Uttar Pradesh Chief Minister, Ms. Mayawati, while
clearing the stand of the State Government on the issue of Women’s
Reservation Bill, said that from the outset her Government was of the
view that “Jitni jiski bhagidari, Utni uski hissedari”. She said that
considering that the population of the women was 50 per cent of the
total population of the country, therefore, it would be justified that
they were given 50 per cent reservation in all levels of the political
structure of the country. The C.M. said that her Government welcomed the
proposal of 33 per cent reservation of women as it was an important
step towards the empowerment of women, but it also expresses its
disapproval of certain provisions incorporated in the Bill. Ms. Mayawati
said that there was no provision to ensure that the women of all
categories of the Sarva Samaj got the benefit of reservation. Therefore,
her government was of the view that certain important amendments should
be made in the Bill. She said that her government believed that out of
the 33 per cent reservation quota proposed for the women, there should
be provision for separate reservation for the women belonging to SC/ST
and OBC categories, viz. these categories should not be given quota
within quota. *******
In several areas, voters protested deletion of their names
BSP confident of victory
As
the first phase of Assembly polls in Karnataka is underway, major
political party — BSP– appeared confident of forming government on its
own in the southern state.
BSP
is sure to get a majority as voters are in favour of the party as they
are disappointed with coalition government performance.
According to reports I have received, BSP will win more than 55 seats out of 89 going to elections in the first phase today.
Posted by: site admin @ 7:22 pm
𝓛𝓔𝓢𝓢𝓞𝓝 4419 Sat 30 Apr 2022
produce Buddha’s Own Words movies in 119 Classical Languages including Classical Tamil for Awakenment and happiness.
produce Buddha’s Own Words movies in Tamil for Awakenment and happiness.
Norbu comes to Seattle in search of the reincarnation of his dead
teacher, Lama Dorje. His search leads him to young Jesse Conrad, Raju, a
waif from Kat…
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YouTube tool: https://www.tubebuddy.com/communitv
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LatinAutor - UMPG, UMPI, BMI - Broadcast Music Inc., UMPG Publishing,
LatinAutorPerf, UNIAO BRASILEIRA DE EDITORAS DE MUSICA - UBEM, and 6
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Publishing, LatinAutor - PeerMusic, BMI - Broadcast Music Inc., SOLAR
Music Rights Management, and 3 Music Rights Societies
என்பது வசன வடிவில் உள்ள புத்தரின் சொற்களின் தொகுப்பாகும் மற்றும்
மிகவும் பரவலாக வாசிக்கப்பட்ட மற்றும் நன்கு அறியப்பட்ட பௌத்த நூல்களில்
ஒன்றாகும். தம்மபாதத்தின் அசல் பதிப்பு, தேரவாத பௌத்தத்தின் பாலி நியதியின்
ஒரு பிரிவான குடகா நிகாயாவில் உள்ளது. புத்தர் மற்றும் அவரது துறவற
சமூகத்தின் வாழ்க்கையில் எழுந்த தனித்துவமான சூழ்நிலைக்கு பதிலளிக்கும்
வகையில் தொகுப்பில் பதிவுசெய்யப்பட்ட ஒவ்வொரு வாசகமும் வெவ்வேறு
சந்தர்ப்பத்தில் செய்யப்பட்டது என்று புத்த அறிஞரும் வர்ணனையாளருமான
புத்தகோசா விளக்குகிறார். அவரது வர்ணனையான தம்மபத அட்டகதா, இந்த
நிகழ்வுகளின் விவரங்களை முன்வைக்கிறது மற்றும் புத்தரின் வாழ்க்கை மற்றும்
காலத்திற்கான புராணங்களின் வளமான ஆதாரமாக உள்ளது.
Dhammapada is a collection of sayings of the Buddha in verse form and
one of the most widely read and best known Buddhist scriptures.The
original version of the Dhammapada is in the Khuddaka Nikaya, a division
of the Pali Canon of Theravada Buddhism. The Buddhist scholar and
commentator Buddh…
மனிதன் அனுபவிக்கும் அனைத்தும் அவனது எண்ணங்களில் இருந்து தோன்றுகின்றன.
அவனுடைய எண்ணங்கள் நல்லதாக இருந்தால் சொல்லும் செயலும் நன்றாக இருக்கும்.
நல்ல எண்ணங்கள், வார்த்தைகள் மற்றும் செயல்களின் விளைவு மகிழ்ச்சியாக
இருக்கும். நல்ல எண்ணம் கொண்டவரை இந்த மகிழ்ச்சி என்றும் விட்டுவிடாது.
மகிழ்ச்சி எப்போதும் அவரை விட்டு விலகாத நிழல் போல அவரைத் தொடரும்.
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.
அனைத்து வசனங்களையும் உள்ளடக்கிய விழிப்புணர்வு மற்றும் மகிழ்ச்சிக்காக
தமிழில் சிறந்த திரைப்படங்களைத் தயாரிக்கவும். எபிசோட்களாக 84000
கந்தாக்கள் தயாரிக்கப்படலாம்.
produce Buddha’s Own Words movies in 119 Classical Languages including Classical Tamil for Awakenment and happiness.
唐朝贞观年间，年青的玄奘法师为求佛法真谛冒死偷渡出境，一路上遭遇千难万阻，天灾人祸，却也深得民间疾苦。官兵围堵、徒弟背叛、埋身沙海、断水绝粮，玄奘法师一心求法，最终抵达印度，在印度弘扬善念静心修佛，等到从无遮大会辩论成功回国时，已经是年逾50了。
欢迎订阅捷成华视官方频道 a Prabuddha Bharatians Buddhist we feel very proud that we have strong
root like Nalanda. Hope soon Prabuddha Bharat will gain again this
great treasure of knowledge…
, compassion from Prabuddha Bharat. Yes, Hiuen Tsang is part of
Prabuddha Bharatian school syllabus in 7-8th grade history. Great to get
some glimpses of ancient Prabuddha Bharat and China. Love and respect!
are only taught about Hiuen Tsang as a Chinese traveller who visited
Prabuddha Bharat but we never knew how much sacrifices he made to reach
Prabuddha Bharat and that he was a Buddhist monk who spread Buddhism in
China via the texts. Great man, Salute to him. He has written
‘Si-Yu-Ki’ i.e Buddhist records of the western world.
https://bit.ly/2Up5E33 #XUANZANG : Executive producer
#WongKarWai,Chinese entry for the Best Foreign Language Film (at the
89th Academy Awards)…
movie traces the journey of Gautam Buddha’s miraculous birth, marriage
& his path towards enlightenment. Based on Dr. Babasaheb Ambedkar’s
book, ‘The Buddha & His righteousness
produce Buddha’s Own Words movies in 119 Classical Languages including Classical Tamil for Awakenment and happiness.
Records Studios is an Entertainment channel, where you can find golden
collection of the MoviesMovie : A Journey of Samyak Buddha Star Cast :
Abhishek Ur…
by Ben Kingsley this cinematic feature documentary looks at the life
and work of a Mongolian national treasures. He is on a life long mission
to heal all the patients under his care , all Mongolians and all
humanity.
produce Buddha’s Own Words movies in 119 Classical Languages including Classical Tamil for Awakenment and happiness.
you want to explore empowering messages of awakening and enlightenment
you should definitely watch our picks for the best spiritual movies.
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produce Buddha’s Own Words movies in 119 Classical Languages including Classical Tamil for Awakenment and happiness.
you want to explore empowering messages of awakening and enlightenment
you should definitely watch our picks for the best spiritual
movies.Discover the be…
produce Buddha’s Own Words movies in 119 Classical Languages for Awakenment and happiness.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.
वह सब आदमी अपने विचारों से बाहर स्प्रिंग्स का अनुभव करता है। यदि उसके
विचार अच्छे हैं, तो शब्द और काम भी अच्छे होंगे। अच्छे विचारों, शब्दों और
कर्मों का परिणाम खुशी होगी। यह खुशी उस व्यक्ति को कभी नहीं छोड़ेगी
जिसके विचार अच्छे हैं। खुशी हमेशा उसकी छाया की तरह उसका अनुसरण करेगी जो
उसे कभी नहीं छोड़ती।
ধ্ৰুপদী অসম-ধ্ৰুপদী অসমীয়া শ্লোক ২। সুখে ভালৰ কৰ্তাক অনুসৰণ কৰে মন
সকলো জ্ঞাত কথাৰ আগত থাকে, মনতেওঁলোকৰ প্ৰধান, মন-নিৰ্মিত তেওঁলোক। যদি
স্পষ্ট, আৰু আত্মবিশ্বাসী মনৰ সৈতে এজনে কথা ক’ব লাগে আৰু কাম কৰিব লাগে
এজনৰ ছাঁ ৰখাৰ লগে লগে। ব্যাখ্যা: মানুহজনে অনুভৱ কৰা সকলোবোৰ তেওঁৰ
চিন্তাৰ পৰা ওলাই আহে। যদি তেওঁৰ চিন্তাধাৰা ভাল হয়, তেন্তে শব্দ আৰু
কাৰ্য্যবোৰো ভাল হ’ব। ভাল চিন্তা, শব্দ আৰু কাৰ্য্যৰ ফলাফল হ’ব সুখ। এই
সুখে কেতিয়াও সেই ব্যক্তিজনক এৰি নিদিব যাৰ চিন্তা ভাল। সুখে সদায় তেওঁক
তেওঁৰ ছাঁৰ দৰে অনুসৰণ কৰিব যিয়ে তেওঁক কেতিয়াও এৰি নাযায়।
সমস্ত লোক তার চিন্তাভাবনা থেকে বেরিয়ে আসে। যদি তার চিন্তাভাবনাগুলি ভাল
হয় তবে শব্দগুলি এবং কাজগুলিও ভাল হবে। ভাল চিন্তাভাবনা, শব্দ এবং কাজের
ফলাফল সুখ হবে। এই সুখ সেই ব্যক্তিকে কখনই ছাড়বে না যার চিন্তাভাবনা ভাল।
সুখ সর্বদা তাকে তার ছায়ার মতো অনুসরণ করবে যা তাকে কখনই ছেড়ে যায় না।
તે બધા માણસ તેના વિચારોમાંથી ઝરણાં અનુભવે છે. જો તેના વિચારો સારા છે,
તો શબ્દો અને કાર્યો પણ સારા રહેશે. સારા વિચારો, શબ્દો અને કાર્યોનું
પરિણામ સુખ હશે. આ સુખ તે વ્યક્તિને ક્યારેય નહીં છોડશે જેના વિચારો સારા
છે. સુખ હંમેશાં તેને તેના પડછાયાની જેમ અનુસરશે જે તેને ક્યારેય છોડશે
નહીં.
Semua yang dialami pria itu muncul dari pikirannya. Jika pikirannya
baik, kata -kata dan perbuatannya juga akan baik. Hasil dari pikiran,
kata -kata, dan perbuatan yang baik adalah kebahagiaan. Kebahagiaan ini
tidak akan pernah meninggalkan orang yang pikirannya baik. Kebahagiaan
akan selalu mengikutinya seperti bayangannya yang tidak pernah
meninggalkannya
彼の考えが良いなら、言葉と行為も良いでしょう。 良い考え、言葉、行為の結果は幸福になります。 この幸福は、考えが良い人を決して残しません。
幸福は、彼を離れることのない彼の影のように常に彼に続きます。
ಮನುಷ್ಯನು ತನ್ನ ಆಲೋಚನೆಗಳಿಂದ ಬುಗ್ಗೆಗಳನ್ನು ಅನುಭವಿಸುತ್ತಾನೆ. ಅವನ ಆಲೋಚನೆಗಳು
ಉತ್ತಮವಾಗಿದ್ದರೆ, ಪದಗಳು ಮತ್ತು ಕಾರ್ಯಗಳು ಸಹ ಉತ್ತಮವಾಗಿರುತ್ತವೆ. ಒಳ್ಳೆಯ
ಆಲೋಚನೆಗಳು, ಪದಗಳು ಮತ್ತು ಕಾರ್ಯಗಳ ಫಲಿತಾಂಶವು ಸಂತೋಷವಾಗಿರುತ್ತದೆ. ಈ ಸಂತೋಷವು ಅವರ
ಆಲೋಚನೆಗಳು ಉತ್ತಮವಾಗಿರುವ ವ್ಯಕ್ತಿಯನ್ನು ಎಂದಿಗೂ ಬಿಡುವುದಿಲ್ಲ. ಸಂತೋಷವು ಯಾವಾಗಲೂ
ಅವನ ನೆರಳಿನಂತೆ ಅವನನ್ನು ಹಿಂಬಾಲಿಸುತ್ತದೆ.
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.
produce Buddha’s Own Words movies in 119 Classical Languages including Classical Tamil for Awakenment and happiness.ប្រសិនបើគំនិតរបស់គាត់ល្អពាក្យនិងការប្រព្រឹត្ដក៏នឹងល្អដែរ។
លទ្ធផលនៃគំនិតល្អពាក្យសម្ដីនិងការប្រព្រឹត្ដនឹងក្លាយជាសុភមង្គល។
សុភមង្គលនេះនឹងមិនដែលចាកចេញពីមនុស្សដែលគំនិតរបស់ពួកគេល្អទេ។
សុភមង្គលតែងតែដើរតាមគាត់ដូចស្រមោលរបស់គាត់ដែលមិនដែលទុកឱ្យគាត់។
: 모든 사람이 그의 생각에서 벗어나는 모든 사람이 경험합니다. 그의 생각이 좋으면, 말과 행동도 좋을 것입니다. 좋은 생각, 말
및 행동의 결과는 행복이 될 것입니다. 이 행복은 생각이 좋은 사람을 떠나지 않을 것입니다. 행복은 항상 그를 떠나지 않는 그의
그림자처럼 그를 따라갈 것입니다.
ຜູ້ຊາຍທຸກຄົນທີ່ປະສົບກັບຄວາມຄິດຂອງລາວ. ຖ້າຄວາມຄິດຂອງລາວດີ,
ຄໍາເວົ້າແລະການກະທໍາກໍ່ຈະດີເຊັ່ນກັນ. ຜົນໄດ້ຮັບຂອງຄວາມຄິດທີ່ດີ,
ຄໍາເວົ້າແລະການກະທໍາຈະເປັນຄວາມສຸກ.
ຄວາມສຸກນີ້ຈະບໍ່ປ່ອຍໃຫ້ຄົນທີ່ມີຄວາມຄິດດີ.
ຄວາມສຸກຈະຕິດຕາມລາວສະເຫມີຄືກັບເງົາຂອງລາວທີ່ບໍ່ເຄີຍອອກຈາກລາວ.
ກໍາຈັດຄໍາສັບຄໍາສັບຂອງຕົວເອງຂອງພະພຸດທະເຈົ້າໃນ 119 ພາສາຄລາສສິກລວມທັງການທະວີການທະເລໃນການຕື່ນຕົວແລະຄວາມສຸກ.Semua orang itu mengalami pemikirannya. Jika pemikirannya baik, kata
-kata dan perbuatan juga akan menjadi baik. Hasil dari pemikiran, kata
-kata dan perbuatan yang baik akan menjadi kebahagiaan. Kebahagiaan ini
tidak akan meninggalkan orang yang pemikirannya baik. Kebahagiaan akan
selalu mengikutinya seperti bayangannya yang tidak pernah
meninggalkannya.
menghasilkan filem -filem kata -kata Buddha sendiri dalam 119 bahasa
klasik termasuk tamil klasik untuk kebangkitan dan kebahagiaan.
മനുഷ്യൻ തന്റെ ചിന്തകളിൽ നിന്ന് ഉറവകൾ അനുഭവിക്കുന്നു. അവന്റെ ചിന്തകൾ
നല്ലതാണെങ്കിൽ, വാക്കുകളും പ്രവൃത്തികളും നല്ലവരാകും. നല്ല ചിന്തകളുടെ ഫലം,
വാക്കുകളും പ്രവൃത്തികളും സന്തോഷമായിരിക്കും. ചിന്തകൾ നല്ലതാണെന്ന് ഈ
സന്തോഷം ഒരിക്കലും ഉപേക്ഷിക്കില്ല. ഒരിക്കലും അവനെ ഉപേക്ഷിക്കാത്ത നിഴൽ
പോലെ സന്തോഷം എപ്പോഴും അവനെ അനുഗമിക്കും.
Dak kollu li l-bniedem jesperjenza joħroġ mill-ħsibijiet tiegħu. Jekk
il-ħsibijiet tiegħu huma tajbin, il-kliem u l-għemejjel se jkunu tajbin
ukoll. Ir-riżultat ta ‘ħsibijiet, kliem u għemejjel tajbin se jkun
il-kuntentizza. Din il-kuntentizza qatt ma tħalli lill-persuna li
l-ħsibijiet tagħha huma tajbin. Il-kuntentizza dejjem issegwih bħad-dell
tiegħu li qatt ma jħallih.
Ipproduċi l-films tal-Buddha stess fil-119-il lingwa klassika inklużi Tamil klassiku għall-qawmien u l-kuntentizza.त्या मनुष्याला त्याच्या विचारांमधून बाहेर पडतात. जर त्याचे विचार चांगले
असतील तर शब्द आणि कृती देखील चांगली असतील. चांगले विचार, शब्द आणि
कर्मांचा परिणाम आनंद होईल. ज्याचे विचार चांगले आहेत अशा व्यक्तीला हा
आनंद कधीही सोडणार नाही. आनंद त्याच्या सावलीत नेहमीच त्याचे अनुसरण करेल
ज्यामुळे त्याला कधीच सोडत नाही.
Энэ бүх хүн түүний бодлоосоо салж үзлээ. Хэрэв түүний бодол санаа сайн
байвал үгс, үйлс бас сайн байх болно. Сайн бодол, үг, үйлс нь аз жаргал
болно. Энэ аз жаргал нь бодлоо сайн гэж хэзээ ч орхихгүй. Аз жаргал
түүнийг хэзээ ч орхихгүй сүүдэрт үргэлж дагаж явах болно.
Буддагийн үг хэллэгээр 119 сонгодог хэлээр кино, аз жаргал, аз жаргалд оролцдог Сонгодог хэлээр гардаг.- လူသည်လူတို့၏အတွေးအခေါ်များမှထွက်ပေါ်လာသည်။ သူ၏အကြံအစည်သည်ကောင်းသလော,
ကောင်းသောအတွေးများ,
စကားလုံးများနှင့်လုပ်ရပ်များ၏ရလဒ်သည်ပျော်ရွှင်မှုဖြစ်လိမ့်မည်။
ဒီပျော်ရွှင်မှုဟာအတွေးတွေကောင်းတယ်ဆိုတာကိုဘယ်တော့မှမစွန့်ခွာတော့ဘူး။
ပျော်ရွှင်မှုကသူ့အရိပ်နဲ့သူ့အရိပ်လိုပဲသူ့နောက်လိုက်လိမ့်မယ်။
နိုးထခြင်းနှင့်ပျော်ရွှင်မှုအတွက်ဂန္ထဝင်တမီးလ်အပါအ 0 င်ဂန္ထဝင်ဘာသာစကား
119 ခုဖြင့်ဗုဒ္ဓ၏ကိုယ်ပိုင်စကားလုံးများကိုထုတ်လုပ်ပါ။
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.
produce Buddha’s Own Words movies in 119 Classical Languages including Classical Tamil for Awakenment and happiness.मानिसले आफ्नो विचारहरुबाट स्प्रिंग्स अनुभव गर्छन। यदि उसको विचार राम्रो
छ भने, शब्दहरू र कार्यहरू राम्रो पनि हुनेछ। राम्रो विचारहरूको परिणाम,
शब्दहरू र कार्यहरू खुशी हुनेछन्। यो खुशीले कहिल्यै व्यक्तिलाई कहिले पनि
छोड्ने छैन जसको विचार राम्रो छ। खुशी सधैं उसलाई उसको छाया जस्तो
पछ्याउँनेछ जुन कहिल्यै नछोड्नुहोस्।
व्याकुल भाषाका लागि चर्चा र खुशीको लागि शास्त्रीय तलामा बुद्धको आफ्नै शब्दहरूमा उत्पादन गर्दछ।ସମସ୍ତ ବ୍ୟକ୍ତି ତାଙ୍କ ଚିନ୍ତାଧାରାରୁ spr ରଣା ଅନୁଭବ କରନ୍ତି | ଯଦି ତାଙ୍କର
ଚିନ୍ତାଧାରା ଭଲ, ଶବ୍ଦ ଏବଂ କାର୍ଯ୍ୟ ମଧ୍ୟ ଭଲ ହେବ | ଭଲ ଚିନ୍ତାଧାରା, ଶବ୍ଦ ଏବଂ
କାର୍ଯ୍ୟଗୁଡ଼ିକର ଫଳାଫଳ ସୁଖ ହେବ | ଏହି ସୁଖ କଦାପି ସେହି ବ୍ୟକ୍ତିଙ୍କୁ ଛାଡିବ
ନାହିଁ ଯାହାର ଚିନ୍ତାଧାରା ଭଲ | ସୁଖ ତାଙ୍କୁ ସର୍ବଦା ତାଙ୍କ ଛାୟା ପରି ଅନୁସରଣ କରିବ
ଯାହା ତାଙ୍କୁ କେବେ ଛାଡି ନାହିଁ |
ਉਹ ਸਾਰਾ ਆਦਮੀ ਉਸ ਦੇ ਵਿਚਾਰਾਂ ਤੋਂ ਬਾਹਰ ਝਗੜੇ ਦਾ ਅਨੁਭਵ ਕਰਦਾ ਹੈ. ਜੇ ਉਸ ਦੇ
ਵਿਚਾਰ ਚੰਗੇ ਹਨ, ਤਾਂ ਸ਼ਬਦ ਅਤੇ ਕਾਰਜ ਵੀ ਚੰਗੇ ਹੋਣਗੇ. ਚੰਗੇ ਵਿਚਾਰਾਂ, ਸ਼ਬਦਾਂ ਅਤੇ
ਕਾਰਜਾਂ ਦਾ ਨਤੀਜਾ ਖੁਸ਼ਹਾਲੀ ਹੋਵੇਗਾ. ਇਹ ਖੁਸ਼ੀ ਉਸ ਵਿਅਕਤੀ ਨੂੰ ਕਦੇ ਨਹੀਂ ਛੱਡਦੀ
ਜਿਸ ਦੇ ਵਿਚਾਰ ਚੰਗੇ ਹਨ. ਖੁਸ਼ਹਾਲੀ ਹਮੇਸ਼ਾ ਉਸ ਦੇ ਪਰਛਾਵੇਂ ਦੀ ਪਾਲਣਾ ਕਰੇਗੀ ਜੋ
ਉਸਨੂੰ ਕਦੇ ਨਹੀਂ ਛੱਡਦੀ.
आल्ल् तट् मन् एxपेरिएन्cएस् स्प्रिन्ग्स् ओउट् ओफ़् हिस् तोउघ्ट्स्. ईफ़्
हिस् तोउघ्ट्स् अरे गूड्, ते wओर्ड्स् अन्ड् ते डीड्स् wइल्ल् अल्सो बे
गूड्. थे रेसुल्ट् ओफ़् गूड् तोउघ्ट्स् , wओर्ड्स् अन्ड् डीड्स् wइल्ल् बे
हप्पिनेस्स्. थिस् हप्पिनेस्स् wइल्ल् नेवेर् लेअवे ते पेर्सोन् wहोसे
तोउघ्ट्स् अरे गूड्. ःअप्पिनेस्स् wइल्ल् अल्wअय्स् फ़ोल्लोw हिम् लिके हिस्
शडोw तट् नेवेर् लेअवेस् हिम्.
प्रोडुcए भुड्द’स् Owन् Wओर्ड्स् मोविएस् इन् 119 Cलस्सिcअल् ळन्गुअगेस्
इन्cलुडिन्ग् Cलस्सिcअल् ठमिल् फ़ोर् आwअकेन्मेन्ट् अन्ड् हप्पिनेस्स्.
اهو سڀ ماڻهو هن جي سوچن مان ٻاهر نڪرندو آهي. جيڪڏهن هن جا خيال سٺا آهن،
لفظ ۽ اعمال پڻ سٺا هوندا. سٺن خيالن جو نتيجو، لفظ ۽ اعمال خوشيء ۾ خوش
ٿيندا. اها خوشي ڪڏهن به ان شخص کي نه ڇڏيندي جن جا خيال سٺا آهن. خوشي
هميشه هن جي پاڇي وانگر هن جي پاڇي وانگر هوندي جيڪا هن کي ڪڏهن به نه ڇڏي.
119 ڪلاسيڪل ٻولين کي جاڳائڻ ۽ خوشي لاء ڪلاسيڪل ٽاميل ۾ اسپايڪل ٽامل شامل ڪريو.කිරීම: ඒ මිනිසා තම සිතුවිලි වලින් උල්පත් අත්විඳියි. ඔහුගේ සිතුවිලි හොඳ
නම්, වචන සහ ක්රියාවන් ද යහපත් වනු ඇත. හොඳ සිතුවිලි, වචන හා ක්රියාවන්වල
ප්රති result ලය සතුට වනු ඇත. මෙම සතුට කිසි විටෙකත් සිතුවිලි යහපත්
පුද්ගලයාට නොයනු ඇත. සන්තෝෂය සැමවිටම ඔහුගේ සෙවණැල්ල මෙන් ඔහුව අනුගමනය
නොකෙරේ.
மனிதன் அனுபவிக்கும் அனைத்தும் அவனது எண்ணங்களிலிருந்து வெளியேறுகின்றன.
அவரது எண்ணங்கள் நன்றாக இருந்தால், சொற்களும் செயல்களும் நன்றாக இருக்கும்.
நல்ல எண்ணங்கள், சொற்கள் மற்றும் செயல்களின் விளைவாக மகிழ்ச்சியாக
இருக்கும். இந்த மகிழ்ச்சி ஒருபோதும் எண்ணங்கள் நல்ல நபரை விட்டுவிடாது.
அவரை ஒருபோதும் விட்டுவிடாத அவரது நிழலைப் போல மகிழ்ச்சி எப்போதும் அவரைப்
பின்தொடரும்.
புத்தரின் சொந்த வார்த்தைகள் திரைப்படங்களை 119 கிளாசிக்கல் மொழிகளில்
கிளாசிக்கல் தமிழ் உட்பட விழிப்பு மற்றும் மகிழ்ச்சிக்காக உருவாக்குங்கள்.
మనిషి అనుభవించినవన్నీ తన ఆలోచనల నుండి స్ప్రింగ్లను అనుభవిస్తాడు. అతని
ఆలోచనలు బాగుంటే, పదాలు మరియు పనులు కూడా బాగుంటాయి. మంచి ఆలోచనలు, పదాలు
మరియు పనుల ఫలితం ఆనందం అవుతుంది. ఈ ఆనందం ఆలోచనలు మంచిగా ఉన్న వ్యక్తిని
ఎప్పటికీ వదిలిపెట్టదు. ఆనందం ఎల్లప్పుడూ అతని నీడలాగా అతనిని
అనుసరిస్తుంది.
బుద్ధుని స్వంత పదాల సినిమాలను 119 క్లాసికల్ భాషలలో క్లాసికల్ తమిళంతో సహా మేల్కొలుపు మరియు ఆనందం కోసం నిర్మించండి.ทุกคนที่ได้รับประสบการณ์ที่เกิดขึ้นจากความคิดของเขา
หากความคิดของเขาดีคำพูดและการกระทำก็จะดีเช่นกัน
ผลลัพธ์ของความคิดที่ดีคำพูดและการกระทำจะเป็นความสุข
ความสุขนี้จะไม่ทิ้งคนที่มีความคิดที่ดี
ความสุขจะตามเขาเหมือนเงาของเขาที่ไม่เคยทิ้งเขาไว้
ผลิตภาพยนตร์ของพระพุทธเจ้าใน 119 ภาษาคลาสสิกรวมถึงทมิฬคลาสสิกสำหรับการตื่นขึ้นและความสุขوہ سبھی جو اس کا تجربہ کرتا ہے وہ اپنے خیالات سے باہر نکل جاتا ہے۔ اگر
اس کے خیالات اچھے ہیں تو ، الفاظ اور اعمال بھی اچھے ہوں گے۔ اچھے خیالات ،
الفاظ اور اعمال کا نتیجہ خوشی ہوگی۔ یہ خوشی کبھی بھی اس شخص کو نہیں
چھوڑ پائے گی جس کے خیالات اچھے ہیں۔ خوشی ہمیشہ اس کے سائے کی طرح اس کی
پیروی کرے گی جو اسے کبھی نہیں چھوڑتی ہے۔
thích: Tất cả những gì người đàn ông trải nghiệm thoát ra khỏi suy nghĩ
của mình. Nếu suy nghĩ của anh ấy là tốt, các từ và hành động cũng sẽ
tốt. Kết quả của những suy nghĩ, lời nói và hành động tốt sẽ là hạnh
phúc. Hạnh phúc này sẽ không bao giờ rời khỏi người có suy nghĩ tốt đẹp.
Hạnh phúc sẽ luôn đi theo anh ta như cái bóng của anh ta không bao giờ
rời khỏi anh ta.
vui lòng tạo ra các từ Phật Phật của riêng Phật bằng 119 ngôn ngữ cổ
điển bao gồm cả tiếng Tamil cổ điển để đánh thức và hạnh phúc.
Posted by: site admin @ 5:06 pm
𝓛𝓔𝓢𝓢𝓞𝓝 4418 Fri 29 Apr 2022
king, no one who is born is free from aging and death. Even those
affluent khattiyas—rich, with great wealth and property, with abundant
gold and silver, abundant treasures and commodities, abundant wealth and
grain—because they have been born, are not free …
þýðir „aðgerð“. Lögmál Kamma þýðir að það eru óhjákvæmilegar
niðurstöður aðgerða okkar. Það eru verk af líkama, tali eða huga sem
leiða til skaða annarra, eigin skaða eða skaða beggja. Slík verk eru
kölluð slæm (eða „óheiðarleg“) kamma. Þeir eru venjulega hvattir til
græðgi, haturs eða blekkingar. Vegna þess að þeir skila sársaukafullum
árangri ætti ekki að gera þær.
eru líka verk af líkama, tali eða huga sem leiða til líðan annarra,
eigin líðan eða líðan beggja. Slík verk eru kölluð góð (eða „heilnæm“)
kamma. Þeir eru venjulega hvattir af örlæti, samúð eða visku. Vegna þess
að þeir ná hamingjusömum árangri ættu þeir að gera eins oft og mögulegt
er.
því sem maður upplifir afleiðing eigin fyrri kamma. Þegar ógæfa á sér
stað, í stað þess að kenna einhverjum öðrum, þá er hægt að leita að
hvaða sök í eigin fortíð. Ef bilun er að finna mun reynslan af
afleiðingum þess gera réttari í framtíðinni. Þegar hamingja á sér stað, í
stað þess að taka það sem sjálfsögðum hlut, þá getur maður leitað til
að sjá hvort það sé afleiðing góðrar kamma. Ef svo er, mun reynslan af
skemmtilegum árangri hvetja til meiri góðrar kamma í framtíðinni.
benti á að það sé ekki að vera neinn, guðlegur eða á annan hátt, hefur
neinn kraft til að stöðva afleiðingar góðrar og slæmrar kamma. Sú
staðreynd að maður uppsker bara það sem maður sá fyrir búddistanum meiri
hvata til að forðast alls konar slæma kamma meðan þú gerir eins mikið
gott kamma og mögulegt er.
maður geti ekki sloppið við niðurstöður slæmrar kamma, þá er hægt að
draga úr áhrifum þeirra. Skeið af salti, sem blandað er saman í glasi af
hreinu vatni, gerir allt mjög salt, en sömu skeið af salti blandað í
ferskvatnsvatni breytir varla smekk vatnsins. Að sama skapi er afleiðing
slæmrar kamma hjá manni venjulega aðeins lítið magn af góðri kamma
sársaukafull, en afleiðing sömu slæmu kamma hjá manni sem venjulega
gerir mikið af góðri kamma finnst aðeins mildilega.
putara ‘ime ihe’. Iwu nke Kamma pụtara na enwere ike ịrụpụta ọrụ anyị. E
nwere omume nke ahụ, okwu ma ọ bụ n’uche nke na-eduga n’ebe ndị ọzọ nọ,
nsogbu mmadụ, ma ọ bụ nsogbu nke abụọ. A na-akpọ ọrụ ndị dị otú a ihe
ọjọọ (ma ọ bụ ‘na-adịghị mma’ kamma. Ha na-akwali ha anyaukwu, ịkpọasị
ma ọ bụ aghụghọ. N’ihi na ha na-eweta nsonaazụ na-egbu mgbu, ekwesighi
ịme ha.
nwekwara ọrụ ahụ, okwu ma ọ bụ uche na-eduga ndị ọzọ ‘ịdị mma, ya bụ,
mmadụ na-eme nke ọma, ma ọ bụ nke ọma ma ọ bụ ịdị mma. A na-akpọkarị ọrụ
ndị dị mma (ma ọ bụ ‘mma’). Ha na-akpalikarị mmesapụ aka, ọmịiko ma ọ
bụ amamihe. N’ihi na ha na-eweta nsonaazụ obi ụtọ, a ga-eme ha mgbe ọ
bụla o kwere omume.
mere, ihe mmadụ na - eme bụ nsonaazụ nke onye ọgaranya nke mbụ. Mgbe
nsogbu pụtara, kama ịta onye ọzọ, mmadụ nwere ike ịchọ mmejọ ọ bụla
n’ọnọdụ mmadụ gara aga. Ọ bụrụ na achọtara mmejọ, ahụmịhe nke nsonaazụ
ya ga-akpachara anya karị n’ọdịnihu. Mgbe obi ụtọ pụtara, kama iwere ya
gwurie egwu, mmadụ nwere ike na-ele anya ịhụ ma ọ bụ nsonaazụ nke ezigbo
kamma. Ọ bụrụ otu a, ahụmịhe nke nsonaazụ ya ga - agba ume ka ukwuu
kamma n’ọdịnihu.
ahụ rụtụrụ aka na ọ dịghị ihe ọ bụla, Chineke ma ọ bụ nke ọzọ, nwere
ike ọ bụla iji kwụsị ihe ndị dị mma na ihe ọjọọ. Eziokwu ahụ bụ na mmadụ
na-aghọrọ ihe na-enye ihe na-eme ihe na-enye onye Buddha na-enye ndị
Buddha ahụ ka ukwuu na-eme ka ụdị ndị ọjọọ mara mma mgbe ha kwere.
bụ ezie na mmadụ enweghị ike ịgbanahụ nsonaazụ ndị ọjọọ na Kamma, mmadụ
nwere ike belata mmetụta ha. Ngaji nke nnu agwakọtara na iko mmiri dị
ọcha na-eme nnu nnu, ebe otu ngaji nke nnu jupụtara na mmiri mmiri
na-adịghị agbanwe uto mmiri. N’otu aka ahụ, nsonaazụ nke ihe ọjọọ na-eme
naanị obere obere kamma na-egbu naanị n’ezie, ebe nsonaazụ nke otu ahụ
kamma na-eme ka ọ dị mma na-eme ezigbo ihe na-eme kama dị mma.
Kamma
berarti ‘tindakan’. Hukum Kamma berarti ada hasil yang tak terhindarkan
dari tindakan kita. Ada perbuatan tubuh, ucapan atau pikiran yang
mengarah pada bahaya orang lain, kerusakannya sendiri, atau terhadap
kerugian keduanya. Perbuatan seperti itu disebut Kamma yang buruk (atau
‘tidak sehat’). Mereka biasanya termotivasi oleh keserakahan, kebencian
atau khayalan. Karena mereka membawa hasil yang menyakitkan, mereka
tidak boleh dilakukan.
Ada juga perbuatan tubuh,
ucapan atau pikiran yang mengarah pada kesejahteraan orang lain,
kesejahteraan seseorang, atau kesejahteraan keduanya. Perbuatan seperti
itu disebut Kamma yang baik (atau ’sehat’). Mereka biasanya termotivasi
oleh kemurahan hati, belas kasih atau kebijaksanaan. Karena mereka
membawa hasil yang bahagia, mereka harus dilakukan sesering mungkin.
Jadi
banyak dari apa yang dialami seseorang adalah hasil dari Kamma
sebelumnya. Ketika kemalangan terjadi, alih -alih menyalahkan orang
lain, seseorang dapat mencari kesalahan dalam perilaku masa lalu
seseorang. Jika kesalahan ditemukan, pengalaman konsekuensinya akan
membuat satu lebih berhati -hati di masa depan. Ketika kebahagiaan
terjadi, alih -alih menerima begitu saja, orang dapat melihat apakah itu
hasil dari kamma yang baik. Jika demikian, pengalaman hasil yang
menyenangkan akan mendorong lebih banyak kamma yang baik di masa depan.
Sang
Buddha menunjukkan bahwa tidak ada makhluk, ilahi atau sebaliknya,
memiliki kekuatan untuk menghentikan konsekuensi dari Kamma yang baik
dan buruk. Fakta bahwa seseorang menuai apa yang seseorang tapi berikan
kepada Buddhis insentif yang lebih besar untuk menghindari semua bentuk
kamma buruk sambil melakukan sebanyak mungkin kamma yang baik.
Meskipun
orang tidak dapat lepas dari hasil Kamma yang buruk, seseorang dapat
mengurangi efeknya. Sendok garam yang dicampur dalam segelas air murni
membuat seluruh asin, sedangkan sendok garam yang sama dicampur di danau
air tawar hampir tidak mengubah rasa air. Demikian pula, hasil dari
Kamma yang buruk pada seseorang yang biasanya melakukan hanya sejumlah
kecil kamma yang baik memang menyakitkan, sedangkan hasil dari kamma
buruk yang sama pada seseorang yang biasanya melakukan banyak kamma yang
baik hanya dirasakan sedikit.
Hukum alam Kamma ini menjadi kekuatan di belakang, dan alasannya, praktik moralitas dan belas kasih dalam masyarakat kita.
Saya menyebutnya nibbana, penghancuran total
Usia tua dan sekarat
-Budha
Kamma ‘gníomh’. Ciallaíonn dlí Kamma go bhfuil torthaí dosheachanta ar
ár ngníomhartha. Tá gníomhais choirp, urlabhra nó aigne ann as a dtagann
díobháil daoine eile, dochar do dhuine féin, nó do dhochar an dá rud.
Tugtar kamma dona (nó ‘neamhshuimiúil’) ar ghníomhais den sórt sin. Is
iondúil go mbíonn siad spreagtha ag saint, fuath nó delusion. Toisc go
dtugann siad torthaí pianmhara, níor chóir iad a dhéanamh.
gníomhais choirp, urlabhra nó aigne ann freisin as a dtagann leas
daoine eile, a leas féin, nó le leas an dá rud. Tugtar kamma maith (nó
‘folláin’) ar ghníomhais den sórt sin. Is iondúil go mbíonn siad
spreagtha ag flaithiúlacht, trócaire nó eagna. Toisc go dtugann siad
torthaí sona, ba chóir iad a dhéanamh chomh minic agus is féidir.
bhrí sin tá cuid mhaith de na heispéiris mar thoradh ar a kamma roimhe
seo. Nuair a tharlaíonn mí -ádh, in ionad an milleán a chur ar dhuine
eile, is féidir le duine a bheith ag lorg aon locht i iompar an duine
féin. Má aimsítear locht, beidh taithí na n -iarmhairtí níos cúramaí sa
todhchaí. Nuair a tharlaíonn sonas, in ionad é a thógáil go deonach, is
féidir féachaint ar an bhfuil sé mar thoradh ar kamma maith. Má tá,
spreagfaidh an taithí ar a thorthaí taitneamhacha kamma níos fearr sa
todhchaí.
an Búda in iúl nach bhfuil aon chumhacht ag aon rud ar bith, diaga nó
eile, stop a chur le hiarmhairtí an Kamma maith agus olc. Ós rud é go n
-éiríonn le duine amháin an méid a thugann duine amháin don Bhúdaíoch
dreasacht níos mó a dhéanamh chun gach cineál droch -kamma a sheachaint
agus an oiread kamma maith agus is féidir á dhéanamh.
nach féidir le duine éalú ó thorthaí droch -kamma, is féidir le duine a
n -éifeacht a laghdú. Déanann spúnóg salainn measctha i ngloine uisce
íon an -blas goirt amháin, ach is ar éigean a athraíonn an spúnóg
chéanna salainn atá measctha i loch fionnuisce blas an uisce. Ar an
gcaoi chéanna, is é an toradh a bhí ar dhroch -kamma i ndaoine nach
bhfuil ach méid beag de kamma maith de ghnáth ná pianmhar go deimhin,
ach ní bhraithtear ach toradh an droch -kamma céanna i duine de ghnáth.
é an dlí nádúrtha seo de kamma an fórsa atá taobh thiar de, agus cúis
leis, cleachtas na moráltachta agus an trócaire inár sochaí.
significa “azione”. La legge di Kamma significa che ci sono risultati
inevitabili delle nostre azioni. Ci sono azioni di corpo, linguaggio o
mente che portano al danno degli altri, al proprio danno o al danno di
entrambi. Tali azioni sono chiamati Kamma cattivi (o “non salutari”. Di
solito sono motivati dall’avidità, dall’odio o dall’illusione. Poiché
portano risultati dolorosi, non dovrebbero essere fatti.
sono anche azioni di corpo, linguaggio o mente che portano al benessere
degli altri, al proprio benessere o al benessere di entrambi. Tali
azioni sono chiamati kamma buono (o “sano”). Di solito sono motivati
da generosità, compassione o saggezza. Poiché portano risultati
felici, dovrebbero essere fatti il più spesso possibile.
gran parte di ciò che una sperimenta è il risultato del proprio Kamma
precedente. Quando si verifica sventure, invece di incolpare qualcun
altro, si può cercare di colpa nella propria condotta passata. Se viene
trovato un errore, l’esperienza delle sue conseguenze renderà più
attento in futuro. Quando si verifica la felicità, invece di darla per
scontato, si può cercare se è il risultato di un buon kamma. In tal
caso, l’esperienza dei suoi piacevoli risultati incoraggerà in futuro
più kamma.
Buddha ha sottolineato che nessun essere di sorta, divino o altro, ha
alcun potere di fermare le conseguenze del kamma buono e cattivo. Il
fatto che si raccolga proprio ciò che una semina dà al buddista un
incentivo più grande per evitare tutte le forme di cattivo kamma mentre
fa il più buono kamma possibile.
non si possa sfuggire ai risultati di Bad Kamma, si può ridurre il loro
effetto. Un cucchiaio di sale mescolato in un bicchiere di acqua pura
rende tutto salato, mentre lo stesso cucchiaio di sale mescolato in un
lago d’acqua dolce non cambia difficilmente il gusto dell’acqua. Allo
stesso modo, il risultato di un cattivo kamma in una persona che fa
abitualmente solo una piccola quantità di buon kamma è davvero doloroso,
mentre il risultato dello stesso cattivo kamma in una persona che fa
abitualmente un sacco di buon kamma è solo lievemente sentito.
legge naturale di Kamma diventa la forza dietro e la ragione della
pratica della moralità e della compassione nella nostra società.
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tegese ‘tumindak’. Hukum Kamma tegese ora ana asil sing ora bisa
dieling-eling. Ana tumindak awak, wicara utawa pikiran sing nyebabake
cilaka wong liya, gawe piala dhewe, utawa kanggo gawe piala. Tumindake
kaya ngono diarani ala (utawa ‘Unwholesome’)) Kamma. Biasane motivasi
kanthi rakus, gething utawa khayal. Amarga padha ngasilake asil sing
nglarani, mula ora bisa ditindakake.
uga tumindak awak, pidato utawa pikiran sing nyebabake wong liya ‘
Tumindake kaya ngono diarani apik (utawa ‘hebat’) kamma. Biasane
motivasi kanthi loman, welas asih utawa kawicaksanan. Amarga padha
nggawa asil sing seneng, mula kudu ditindakake kanthi asring.
sing akeh pengalaman yaiku asil saka Kamma dhewe. Yen nyasar, ora
nyalahake wong liya, siji bisa golek kesalahan ing tumindak kepungkur.
Yen kesalahan ditemokake, pengalaman saka akibat kasebut bakal nggawe
luwih ati-ati ing mangsa ngarep. Yen kebahagiaan dumadi, tinimbang sing
diwenehake, siji bisa ngerteni manawa iki minangka asil saka Kamma sing
apik. Yen mangkono, pengalaman asil sing nyenengake bakal nyengkuyung
Kamma sing luwih apik.
nuding manawa ora ana, gaib utawa liya, duwe kekuwatan kanggo mungkasi
akibat saka Kamma sing apik lan ala. Kasunyatan manawa ana sing
ngasilake apa sing diwenehake dening Buddha sing menehi insentif kanggo
ngindhari Kamma sing ala nalika nindakake kamma sing apik.
salah siji ora bisa uwal saka asil saka Kamma sing ala, sing bisa nyuda
efek. Sendok uyah sing dicampur ing gelas banyu murni ndadekake kabeh
asin banget, dene sendok uyah sing padha dicampur ing tlaga banyu sing
angel ngganti rasa banyu. Kajaba iku, asil saka Kamma sing ala ing wong
sing biasane dilayani karo Kamma sing apik banget, mula asil saka Kamma
sing ala ing wong sing padha nindakake kamma sing apik banget.
Bhudha Bhatar Mill Gelo|Tor Kariya Bhatar Mil Gaile|pappu devraj
Khortha song|Budha Bhatar Song@Neha Mitron Music चैनल पर जाने के लिए इसे
टच करेंInstagra…
முதலில்
பாபாசாகேப் அம்பேத்கரை பற்றி தெரிந்து கொள்ளுங்கள் பிறகுபெரியாரைப் பற்றி
தெரிந்து கொள்ளலாம் இப்போதெல்லாம் பெரியாரிசம் எல்லாம் சூத்திர ஜாதிகளின்
பின்னே ஓடிக்கொண்டிருக்கிறது
திபிடகா & பாபாசாகேப் அம்பேத்கரின் புத்தரின் சொந்த வார்த்தைகளை
முதலில் தெரிந்து கொள்ளுங்கள், பிறகு பெரியாரை அறிந்து கொள்ளுங்கள்.
இப்போது பெரியாரிசம் சூத்திர சாதிகளின் பின்னால் ஓடுவதுதான்.
இஸ்ரேல், திபெத், ஆப்பிரிக்கா, கிழக்கு ஐரோப்பா, மேற்கு ஜெர்மனி, தெற்கு
ரஷ்யா, மேற்கு ஐரோப்பா, ஹங்கேரி ஆகிய நாடுகளில் இருந்து வெளியேற்றப்பட்ட
வெளிநாட்டவர்கள், உலகின் நம்பர் ஒன் பயங்கரவாதிகளான ரவுடி ஸ்வயம்
சேவகர்களின் ஹங்கேரி சித்பவன் பிராமணர்கள் வன்முறையாளர்கள், போராளிகள்,
எப்போதும் கும்பல் மதிய உணவு சாப்பிடுகிறார்கள். , 99.9% அனைத்து
பூர்வகுடிகள் எழுப்பப்பட்ட சமூகங்கள் மீது வெறுப்பு, கோபம், பொறாமை, மாயை,
முட்டாள்தனம் பயிற்சி செய்யும் பைத்தியம், மனவளர்ச்சி குன்றியவர்கள்.
மனுஸ்மிருதியைப் பின்பற்றுகிறார்கள். சித்பவன் பிராமணர் 1வது விகித
ஆத்மா/ஆத்மா க்ஷத்ரியர், வைசியா, சூத்திரன் 2வது, 3வது, 4வது விகித
ஆன்மாக்கள் மற்றும் ஆதிவாசிகளான எஸ்சி/எஸ்டிகள் ஆன்மாவே இல்லாததால்
எல்லாவிதமான அட்டூழியங்களும் தொடர்கின்றன. ஆனால் புத்தர் எந்த ஆன்மாவையும்
நம்பியதில்லை, அனைவரும் சமம் என்று கூறினார். அதனால்தான் நாங்கள்
பௌத்தர்களாக இருந்தோம், பௌத்தர்களாக இருக்கிறோம், தொடர்ந்து பௌத்தர்களாக
இருக்கிறோம். பகுஜன் சமாஜ் கட்சி அல்லாத அனைத்துக் கட்சிகளிலும் உள்ள சில
சொந்த தாயின் சதை உண்பவர்கள், கைக்கூலிகள், அடிமைகள், காலணி நக்குபவர்கள்
சித்பவன் பிராமணர்களை ஆதரிக்கின்றனர்.
to know Buddha’s Own Words from Theravada Tipitaka & Babasaheb
Ambedkar first and then get to know Periyar. Now Periyarism is all about
running behind the Shudra castes.
foreigners kicked Out from Bene Israel, Tibet, Africa, Eastern Europe,
Western Germany, South Russia, Western Europe, Hungary chitpavan
brahmins of Rowdy Swayam Sevaks who are anti national number one
terrorists of the world are violent, militant, ever shooting mob
lunching, lunatic, mentally retarded practising hatred, anger, jealousy,
delusion, stupidity towards 99.9% All Aboriginal Awakened Societies.
They are following manusmriti. chitpavan brahmin as 1st rate athma/Soul
Kshatriya, Vysia, Shudra as 2nd, 3rd, 4th rate souls and the aboriginal
SC/STs having no soul at all so that all sorts of atrocities are carried
on. But Buddha never believed in any soulHe said all are equal. That’s
why we were Buddhists, are Buddhists and continue to be Buddhists. Some
own mother’s flesh eaters, stooges, slaves, boot lickers in all the
non-BSP parties are supporting chitpavan brahmins.
Posted by: site admin @ 5:05 pm
𝓛𝓔𝓢𝓢𝓞𝓝 4417 Thu 28 Apr 2022
significa “acción”. A lei de Kamma significa que hai resultados
ineludibles das nosas accións. Hai actos de corpo, fala ou mente que
provocan o dano dos demais, o propio dano ou o dano de ambos. Tales
actos chámanse mal (ou “pouco salvaxes”) kamma. Normalmente están
motivados pola cobiza, o odio ou o delirio. Porque traen resultados
dolorosos, non se deben facer.
hai accións de corpo, fala ou mente que levan ao benestar dos demais,
ao propio benestar ou ao benestar de ambos. Tales actos chámanse kamma
bos (ou “saudables”). Normalmente están motivados pola xenerosidade, a
compaixón ou a sabedoría. Porque traen resultados felices, deberían
facerse o máis a miúdo posible.
gran parte do que experimenta é o resultado do propio Kamma anterior.
Cando se produce a desgraza, en vez de culpar a outra persoa, pódese
buscar calquera culpa na propia conduta pasada. Se se atopa un fallo, a
experiencia das súas consecuencias fará un coidado no futuro. Cando se
produce a felicidade, en vez de darlle por feito, pódese ver para ver se
é o resultado dun bo kamma. En caso afirmativo, a experiencia dos seus
agradables resultados fomentará no futuro un kamma máis bo.
sinalou que ningún ser, divino ou doutro xeito, ten ningún poder para
deter as consecuencias dun bo e malo kamma. O feito de que un colla o
que un sementa dá ao budista un maior incentivo para evitar todas as
formas de mal kamma mentres fai o maior bo kamma posible.
que non se pode escapar dos resultados do mal kamma, pódese diminuír o
seu efecto. Unha culler de sal mesturada nun vaso de auga pura fai que
todo sexa moi salgado, mentres que a mesma culler de sal mesturada nun
lago de auga doce apenas cambia o sabor da auga. Do mesmo xeito, o
resultado dun mal kamma nunha persoa habitualmente que fai só unha
pequena cantidade de bo kamma é doloroso de feito, mentres que o
resultado do mesmo mal kamma nunha persoa habitualmente que fai unha
gran cantidade de bo kamma só se sinte.
ნიშნავს “მოქმედებას”. კამას კანონი ნიშნავს, რომ არსებობს ჩვენი
ქმედებების განუყოფელი შედეგები. არსებობს სხეულის, მეტყველების ან გონების
საქმეები, რომლებიც იწვევს სხვის ზიანს, საკუთარ ზიანს ან ორივეს ზიანს.
ასეთ საქმეებს უწოდებენ ცუდს (ან “არაჯანსაღს”) კამას. ისინი, როგორც წესი,
მოტივირებულნი არიან სიხარბით, სიძულვილით ან ბოდვით. იმის გამო, რომ მათ
მტკივნეული შედეგები მოაქვს, ისინი არ უნდა გაკეთდეს.
არსებობს სხეულის, მეტყველების ან გონების საქმეები, რომლებიც იწვევს
სხვის კეთილდღეობას, საკუთარ კეთილდღეობას ან ორივეს კეთილდღეობას. ასეთ
საქმეებს უწოდებენ კარგს (ან “ჯანსაღ”) კამას. ისინი, როგორც წესი,
მოტივირებულნი არიან გულუხვობით, თანაგრძნობით ან სიბრძნით. იმის გამო, რომ
მათ მოაქვს ბედნიერი შედეგები, ისინი უნდა გაკეთდეს რაც შეიძლება ხშირად.
ის, რაც ერთს განიცდის, არის საკუთარი წინა კამას შედეგი. როდესაც
უბედურება ხდება, იმის მაგივრად, რომ სხვისად ადანაშაულონ, შეიძლება
საკუთარი წარსული საქციელის მოსაძებნად ნებისმიერი ხარვეზი მოძებნოთ. თუ
ხარვეზია, მისი შედეგების გამოცდილება მომავალში კიდევ უფრო ფრთხილად
გახდის. როდესაც ბედნიერება ხდება, იმის ნაცვლად, რომ იგი მიუთითოთ,
შეიძლება ნახოთ, თუ ეს კარგი კამას შედეგია. თუ ასეა, მისი სასიამოვნო
შედეგების გამოცდილება მომავალში ხელს შეუწყობს უფრო კარგ კამას.
აღნიშნა, რომ არავითარი არსებობა, ღვთიური ან სხვაგვარად, არ აქვს ძალა,
რომ შეაჩეროს კარგი და ცუდი კამას შედეგები. ის ფაქტი, რომ ადამიანი იღებს
იმას, რაც ბუდისტს უფრო მეტ სტიმულს აძლევს, რათა თავიდან აიცილოს ცუდი
კამას ყველა ფორმა, რაც შეიძლება მეტი კარგი კამას აკეთებს.
იმისა, რომ ვერ შეძლებს ცუდი კამას შედეგებისგან თავის დაღწევას, მათ
ეფექტს შეამცირებს. ჭიქა სუფთა წყალში შერეული მარილის კოვზი ქმნის მთელ
მარილს, ხოლო მტკნარი წყლის ტბაში შერეული მარილის იგივე კოვზი ძლივს ცვლის
წყლის გემოთი. ანალოგიურად, ცუდი კამამის შედეგი ადამიანი, რომელიც
ჩვეულებრივად აკეთებს მხოლოდ მცირე რაოდენობით კარგ კამას, მტკივნეულია,
ხოლო იგივე ცუდი კამამის შედეგი ადამიანი, რომელიც ჩვეულებრივად აკეთებს
კარგ კამას, მხოლოდ რბილად იგრძნობა.
bedeutet “Aktion”. Das Gesetz von Kamma bedeutet, dass es
unausweichliche Ergebnisse unserer Handlungen gibt. Es gibt Taten des
Körpers, der Sprache oder des Geistes, die zu einem Schaden anderer, dem
eigenen Schaden oder dem Schaden beider führen. Solche Taten werden als
schlecht (oder „unheilsam“) Kamma bezeichnet. Sie sind normalerweise
durch Gier, Hass oder Täuschung motiviert. Weil sie schmerzhafte
Ergebnisse erzielen, sollten sie nicht getan werden.
gibt auch Taten des Körpers, der Sprache oder des Geistes, die zum
Wohlbefinden anderer, sein eigenes Wohlbefinden oder zum Wohlbefinden
von beiden führen. Solche Taten werden als gutes (oder „gesundes“) Kamma
bezeichnet. Sie sind normalerweise durch Großzügigkeit, Mitgefühl oder
Weisheit motiviert. Da sie glückliche Ergebnisse bringen, sollten sie so
oft wie möglich durchgeführt werden.
von dem, was man erlebt, ist das Ergebnis des eigenen früheren Kamma.
Wenn ein Unglück auftritt, kann man, anstatt jemand anderem zu
beschuldigen, nach einem Fehler im eigenen Verhalten in der
Vergangenheit suchen. Wenn ein Fehler festgestellt wird, wird die
Erfahrung seiner Konsequenzen in Zukunft eine sorgfältiger machen. Wenn
Glück auftritt, kann man anstatt es für selbstverständlich zu
betrachten, um zu sehen, ob es das Ergebnis eines guten Kammas ist. Wenn
ja, wird die Erfahrung seiner angenehmen Ergebnisse in Zukunft mehr
gute Kamma ermutigen.
Buddha wies darauf hin, dass keinerlei Sein, göttliches oder
anderweitig die Macht hat, die Konsequenzen von gut und schlechtem Kamma
zu stoppen. Die Tatsache, dass man genau das erntet, was man dem
Buddhisten sägt, einen größeren Anreiz, alle Formen von schlechter Kamma
zu vermeiden, während er so viel Gutes wie möglich gut macht.
man den Ergebnissen von Bad Kamma nicht entkommen kann, kann man ihre
Wirkung verringern. Ein Löffel Salz, gemischt in einem Glas reinem
Wasser, macht das Ganze sehr salzig, während der gleiche Salzlöffel in
einem Süßwassersee den Geschmack des Wassers kaum verändert. In
ähnlicher Weise ist das Ergebnis eines schlechten Kammas in einer
Person, die gewohnheitsmäßig nur eine kleine Menge gutes Kamma macht, in
der Tat schmerzhaft, während das Ergebnis desselben schlechten Kammas
in einer Person, die gewohnheitsmäßig viel gutes Kamma macht, nur leicht
zu spüren ist.
meiner Google+ Seite ( Sammlungen ):
https://plus.google.com/+BuddhasLehre/posts ) findet ihr auch
buddhistische Texte, Zeitschriften, Bücher ( PDF ) …
Kamma σημαίνει «δράση». Ο νόμος της Κάμα σημαίνει ότι υπάρχουν
αναπόφευκτα αποτελέσματα των ενεργειών μας. Υπάρχουν πράξεις του
σώματος, του λόγου ή του μυαλού που οδηγούν σε βλάβη των άλλων, τη δική
τους βλάβη ή τη βλάβη και των δύο. Τέτοιες πράξεις ονομάζονται κακές (ή
«άχρηστες») kamma. Συνήθως παρακινούνται από την απληστία, το μίσος ή
την αυταπάτη. Επειδή φέρνουν οδυνηρά αποτελέσματα, δεν πρέπει να γίνουν.
επίσης πράξεις του σώματος, του λόγου ή του μυαλού που οδηγούν στην
ευημερία των άλλων, στην ευημερία του ατόμου ή στην ευημερία και των
δύο. Τέτοιες πράξεις ονομάζονται καλές (ή «υγιεινές») kamma. Συνήθως
παρακινούνται από γενναιοδωρία, συμπόνια ή σοφία. Επειδή φέρνουν
χαρούμενα αποτελέσματα, πρέπει να γίνονται όσο το δυνατόν συχνότερα.
ένα μεγάλο μέρος αυτού που βιώνει είναι το αποτέλεσμα του προηγούμενου
Kamma. Όταν συμβαίνει ατυχία, αντί να κατηγορεί κάποιον άλλο, μπορεί
κανείς να αναζητήσει οποιοδήποτε σφάλμα στη δική του συμπεριφορά του
παρελθόντος. Εάν βρεθεί ένα σφάλμα, η εμπειρία των συνεπειών του θα
κάνει ένα πιο προσεκτικό στο μέλλον. Όταν συμβαίνει η ευτυχία, αντί να
το θεωρούμε δεδομένο, μπορεί κανείς να κοιτάξει για να δει αν είναι το
αποτέλεσμα καλής kamma. Αν ναι, η εμπειρία των ευχάριστων αποτελεσμάτων
της θα ενθαρρύνει την καλή kamma στο μέλλον.
Βούδας επεσήμανε ότι δεν είναι καθόλου, θεϊκή ή αλλιώς, έχει
οποιαδήποτε δύναμη να σταματήσει τις συνέπειες του καλού και του κακού
kamma. Το γεγονός ότι κάποιος αποκομίζει ακριβώς αυτό που δίνει στο
βουδιστή ένα μεγαλύτερο κίνητρο για να αποφευχθεί όλες οι μορφές κακής
kamma ενώ κάνει όσο το δυνατόν πιο καλό kamma.
και δεν μπορεί κανείς να ξεφύγει από τα αποτελέσματα του Bad Kamma,
μπορεί κανείς να μειώσει την επίδρασή τους. Ένα κουτάλι αλατιού που
αναμιγνύεται σε ένα ποτήρι καθαρό νερό κάνει το όλο αλμυρό, ενώ το ίδιο
κουτάλι αλατιού αναμειγνύεται σε μια λίμνη γλυκού νερού δεν αλλάζει τη
γεύση του νερού. Ομοίως, το αποτέλεσμα ενός κακού kamma σε ένα άτομο που
συνήθως κάνει μόνο μια μικρή ποσότητα καλής kamma είναι πράγματι
οδυνηρό, ενώ το αποτέλεσμα του ίδιου κακού kamma σε ένα άτομο που κάνει
συνηθισμένα πολύ καλά kamma είναι μόνο ελαφρώς αισθητή.
ο φυσικός νόμος της Κάμμα γίνεται πίσω από τη δύναμη και λόγο για την
πρακτική της ηθικής και της συμπόνιας στην κοινωνία μας.
એટલે ‘ક્રિયા’. કમ્માના કાયદાનો અર્થ એ છે કે અમારી ક્રિયાઓના અનિવાર્ય
પરિણામો છે. શરીર, વાણી અથવા મનના કાર્યો છે જે બીજાના નુકસાન, પોતાનું
નુકસાન અથવા બંનેના નુકસાન તરફ દોરી જાય છે. આવા કાર્યોને ખરાબ (અથવા
‘અશુદ્ધ’) કમ્મા કહેવામાં આવે છે. તેઓ સામાન્ય રીતે લોભ, દ્વેષ અથવા
ભ્રાંતિ દ્વારા પ્રેરિત હોય છે. કારણ કે તેઓ પીડાદાયક પરિણામો લાવે છે,
તેથી તેઓ થવું જોઈએ નહીં.
વાણી અથવા મનના કાર્યો પણ છે જે અન્યની સુખાકારી, પોતાની સુખાકારી અથવા
બંનેની સુખાકારી તરફ દોરી જાય છે. આવા કાર્યોને સારા (અથવા ‘તંદુરસ્ત’)
કમ્મા કહેવામાં આવે છે. તેઓ સામાન્ય રીતે ઉદારતા, કરુણા અથવા ડહાપણથી
પ્રેરિત હોય છે. કારણ કે તેઓ ખુશ પરિણામો લાવે છે, તેથી તેઓ શક્ય તેટલી વાર
થવું જોઈએ.
પોતાના અગાઉના કમ્માનું પરિણામ છે તેમાંથી મોટાભાગના. જ્યારે કમનસીબી થાય
છે, કોઈ બીજાને દોષી ઠેરવવાને બદલે, કોઈ વ્યક્તિ પોતાના ભૂતકાળના આચારમાં
કોઈ દોષ શોધી શકે છે. જો કોઈ ખામી જોવા મળે છે, તો તેના પરિણામોનો અનુભવ
ભવિષ્યમાં વધુ એક સાવચેત કરશે. જ્યારે ખુશી થાય છે, તેને ધ્યાનમાં લેવાને
બદલે, કોઈ તે જોવા માટે જોઈ શકે છે કે તે સારા કમ્માનું પરિણામ છે કે નહીં.
જો એમ હોય તો, તેના સુખદ પરિણામોનો અનુભવ ભવિષ્યમાં વધુ સારા કમ્માને
પ્રોત્સાહિત કરશે.
ધ્યાન દોર્યું કે કોઈ પણ, દૈવી અથવા અન્યથા, સારા અને ખરાબ કમ્માના
પરિણામોને રોકવાની કોઈ શક્તિ નથી. શક્ય તેટલું સારું કમ્મા કરતી વખતે, ખરાબ
કમ્માના તમામ પ્રકારોને ટાળવા માટે બૌદ્ધને એક વાવણી જે આપે છે તે જ મળે
છે તે હકીકત એ છે કે શક્ય તેટલું સારું કમ્મા.
કોઈ ખરાબ કમ્માના પરિણામોથી છટકી શકતું નથી, તેમ છતાં, કોઈ તેની અસર ઓછી
કરી શકે છે. શુદ્ધ પાણીના ગ્લાસમાં ભળેલા એક ચમચી આખા મીઠાને ખૂબ મીઠું
બનાવે છે, જ્યારે તાજા પાણીના તળાવમાં ભળેલા મીઠાના સમાન ચમચી પાણીનો સ્વાદ
ભાગ્યે જ બદલી નાખે છે. એ જ રીતે, કોઈ વ્યક્તિમાં ખરાબ કમ્માનું પરિણામ
માત્ર સારી કમ્માની માત્ર થોડી માત્રામાં જ કરે છે, તે ખરેખર દુ painful
ખદાયક છે, જ્યારે કોઈ વ્યક્તિમાં સમાન ખરાબ કમ્માનું પરિણામ આદતપૂર્વક સારી
કમ્માનો મોટો સોદો કરે છે તે ફક્ત હળવાશથી અનુભવાય છે.
there is a new study that says you can eat a certain food and it is
good for you then the next day it says it is bad. Never be confused by
what is healthy food or not.
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vle di ‘aksyon’. Lwa a nan Kamma vle di ke gen rezilta inevitab nan
aksyon nou yo. Gen zèv nan kò, lapawòl oswa lespri ki mennen nan mal lòt
moun, pwòp mal yon sèl la, oswa nan mal la nan tou de. Zèv sa yo yo
rele move (oswa ‘unwholesome’) Kamma. Anjeneral, yo motive pa Evaris,
rayi oswa awogans. Paske yo pote rezilta ki fè mal, yo pa ta dwe fè.
tou zèv nan kò, lapawòl oswa lespri ki mennen nan byennèt lòt moun,
pwòp byennèt yon sèl la, oswa nan byennèt la nan tou de. Zèv sa yo rele
bon (oswa ’sante’) Kamma. Anjeneral, yo motive pa jenewozite, konpasyon
oswa bon konprann. Paske yo pote rezilta kè kontan, yo ta dwe fè osi
souvan sa posib.
konsa, anpil nan sa ki yon sèl eksperyans se rezilta a nan pwòp yon sèl
la Kamma anvan an. Lè malè rive, olye pou yo blame yon lòt moun, yon
moun ka gade pou nenpòt ki fay nan kondwit pwòp yon sèl la. Si yo jwenn
yon fay, eksperyans nan konsekans li yo pral fè yon sèl plis atansyon
nan lavni. Lè kontantman rive, olye pou yo pran li pou yo akòde, yon
moun ka gade yo wè si li se rezilta a nan bon kama. Si se konsa,
eksperyans nan rezilta bèl li yo ap ankouraje plis bon kama nan lavni.
a fè remake ke pa gen okenn ke yo te tou, diven oswa otreman, gen
nenpòt ki pouvwa yo sispann konsekans yo nan bon ak move kamma. Lefèt ke
yon sèl ranmase jis sa yon sèl simen bay Boudis la yon ankourajman pi
gwo pou fè pou evite tout fòm nan kamma move pandan y ap fè kòm anpil
bon kamma ke posib.
si youn pa ka chape anba rezilta yo nan move kama, yon moun ka diminye
efè yo. Yon kiyè sèl melanje nan yon vè dlo pi fè tout la trè sale,
tandiske kiyè a menm nan sèl melanje nan yon lak dlo dous diman chanje
gou a nan dlo a. Menm jan tou, rezilta a nan yon kamma move nan yon moun
abitye fè sèlman yon ti kantite lajan nan kamma bon se douloure tout
bon, tandiske rezilta a nan menm move kama a nan yon moun abityèlman ap
fè yon gwo zafè nan kama bon se sèlman léjèrman te santi.
there is a new study that says you can eat a certain food and it is
good for you then the next day it says it is bad. Never be confused by
what is h…
yana nufin ‘aiki’. Dokar Kamma ta nuna cewa akwai sakamakon rashin
aikin mu. Akwai ayyukan jiki, magana ko tunani da ke haifar da cutar da
kai, cutar mutum, ko cutar da duka biyun. Irin wannan ayyukan ana
kiranta mara kyau (ko ‘ba shi da izini’) Kamma. Yawancin lokaci suna
motsawa da hadama, ƙiyayya ko rudu. Saboda suna kawo sakamako mai zafi,
kada a yi su.
kuma ayyukan jiki, magana ko tunani wanda ke haifar da wasu ‘da gaske
kasancewa, ko ga rijiyar kasancewar duka biyun. Irin wannan ayyukan ana
kiransu da kyau (ko ‘’ masu kyau ‘) Kamma. Yawancin lokaci suna motsa su
da karimci, tausayi ko hikima. Saboda suna kawo sakamako mai farin
ciki, ya kamata a yi su har sau da yawa.
haka ne yawancin abubuwan da mutum ya faru shine sakamakon kadara ta
Kamma ta baya. Lokacin da masiffune ya faru, maimakon zargin wani, mutum
zai iya neman kowane kuskure a cikin halayen mutum da ya gabata. Idan
an sami kuskure, ƙwarewar sakamakon sa zai sa mutum ya zama mai hankali a
nan gaba. Lokacin da farin ciki ya faru, maimakon ɗaukar shi ba da
izini ba, mutum na iya duba don ganin ko shi ne sakamakon kyautar kyma.
Idan haka ne, ƙwarewar sakamako mai dadi za ta ƙarfafa kyau gaal a nan
gaba.
ta nuna cewa babu wani abin da, allahntaka ko akasin haka, yana da wani
iko don dakatar da sakamakon mai kyau da mara kyau. Gaskiyar cewa mutum
yana girbi kawai abin da shuka daya yana ba da Buddha Buddha don gujaba
da duk siffofin mara kyau yayin da yake da kyau.
mutum ba zai iya tserewa sakamakon mummunan Kamma ba, wanda zai iya
rage tasirin su. Cokali na gishiri gauraye a gilashin ruwa tsarkakakken
ruwa yana haifar da duka mai farin gishiri, yayin da cokali iri ɗaya ya
gauraya a cikin wani nauyi lake ya canza da ɗanɗano ruwan. Hakazalika,
sakamakon mummunan Kamma a cikin mutum yana saba da wani abu ne mai kyau
na Kamma’i mai kyau a cikin mutumin da aka saba da shi mai kyau Kamma
ne kawai a hankali ji.
Kamma manaʻo ‘hana’. ʻO ke kānāwai o Kamama Manaʻoʻo ia he mau
hopenaʻole o kā mākou hana. Aia nāʻano o ke kino,’ōlelo a noʻonoʻo paha e
alakaʻi i nā mea’ē aʻe i ka hōʻehaʻana, a iʻole ka hōʻeha o kekahi. Ua
kapaʻia kēlā mau hana i kapaʻia he maikaʻiʻole (a iʻole ‘makemakeʻole’)
kamma. Hoʻohana pinepineʻia lākou e ka momona, inaina a hoʻowahāwahā
paha. No ka mea lawe mai lākou i nā hopena hōʻeha,ʻaʻole pono e hanaʻia.
nō hoʻi i nā kino keʻano, e ka’ōlelo a me ka noʻonoʻo e alakaʻi i ka
poʻe’ē aʻe, maikaʻi wale nō, a i hoʻi pū kekahi. Ua kapaʻia kēlā mau
hana maikaʻi (a iʻole ‘maikaʻi’) kamma. Hoʻohana pinepineʻia lākou e
keʻano o keʻano, aloha a naʻauao paha. No ka mea lawe lākou i nā hopena
hauʻoli, pono lākou e hana e like me ka hiki.
ka nui o nā mea e loaʻa ai kahi hopena o ka hope o ka kmma mua. Ke hele
nei ka pōʻino, ma mua o ka hōʻinoʻana i kekahi mea’ē aʻe, hiki i kekahi
keʻimi i kekahi hewa i loko o kahi hana i hala. Inā loaʻa kahi hewa,
eʻike kaʻike o kona hopena i kekahi mau mea hou aʻe i ka wā e hiki mai
ana. I ka wā e kū ai ka hauʻoli, ma mua o ka laweʻana iā ia no kaʻaeʻia,
hiki i kekahi ke nānā eʻike ināʻo ia ka hopena o ka kmma maikaʻi. Inā
paha, e hoʻomaka nāʻike o kona mau hualoaona maikaʻi loa iʻoi aku ka
hopena o ka maʻi ma mua.
kuhikuhi aku ka Buddha i kahi o nā mea a pau,ʻo Divine a iʻole, he mana
paha, he mana e hoʻopau i nā hopena o ka hopena maikaʻi a maikaʻiʻole.
ʻO kaʻoiaʻiʻo o kekahi e hoʻohuli i ka mea a kahi e hāʻawi ai i nā mea e
hāʻawi ai i ka buddhist i kahi mea nui e pale ai i nāʻano hana
maikaʻiʻole e hana ana.
hiki i kekahi ke pakele i nā hopena o ka hopena o ka hmma, hiki ke
hoʻokuʻu i kā lākou hopena. ʻO ka puna o ka paʻakai i huiʻia ma ke
aniani o ka wai maʻemaʻe, e hoʻololi pono i ka wai wai wai Pēlā nō,ʻo ka
hopena o kahi hanaʻino maikaʻi i kahi kanaka maʻamau e hana ana i kahi
nui o ka homma maikaʻi.
פירושו ‘פעולה’. החוק של קמא פירושו שישנן תוצאות בלתי נמנעות של מעשינו.
ישנם מעשי גוף, דיבור או נפש שמובילים לפגיעה של אחרים, נזק של האדם או
לפגיעה של שניהם. מעשים כאלה נקראים קמה רעים (או ‘לא מזויפים’). בדרך כלל
הם מונעים על ידי תאוות בצע, שנאה או אשליה. מכיוון שהם מביאים תוצאות
כואבות, אין לעשות אותן.
גם מעשים של גוף, דיבור או נפש שמובילים לרווחתם של אחרים, לרווחתם של
האדם או לרווחתם של שניהם. מעשים כאלה נקראים קמה טובה (או ‘בריאה’). בדרך
כלל הם מונעים על ידי נדיבות, חמלה או חוכמה. מכיוון שהם מביאים תוצאות
שמחות, יש לעשות זאת לעתים קרובות ככל האפשר.
הרבה ממה שחווה הוא תוצאה של קמה הקודמת של האדם. כאשר מתרחש חוסר מזל,
במקום להאשים מישהו אחר, אפשר לחפש כל תקלה בהתנהלות העבר של האדם. אם
תימצא תקלה, חוויית השלכותיה תגרום לאחד יותר זהיר בעתיד. כאשר מתרחש אושר,
במקום לקחת את זה כמובן מאליו, ניתן להסתכל כדי לראות אם זה תוצאה של קמה
טובה. אם כן, חוויית התוצאות הנעימות שלה תעודד יותר קמה טובה בעתיד.
ציין כי לאף אחד מהם, אלוהי או אחרת, אין כוח לעצור את ההשלכות של קמא
טובה ורעית. העובדה שאדם קוצר בדיוק את מה שאדם נותן לבודהיסט תמריץ גדול
יותר להימנע מכל צורות של קמה רעה תוך כדי קמה טובה ככל האפשר.
שאי אפשר להימלט מתוצאות קמא רעות, אפשר להפחית את השפעתם. כף מלח מעורבבת
בכוס מים טהורים הופכת את כל המלוח כולו, ואילו אותה כף מלח מעורבבת באגם
מים מתוקים כמעט ולא משנה את טעם המים. באופן דומה, התוצאה של קמא רע באדם
בדרך כלל עושה רק כמות קטנה של קמא טובה היא אכן כואבת, ואילו התוצאה של
אותה קמה רע באדם בדרך כלל עושה הרבה קמה טובה רק מורגשת קלות.
txhais tau tias ‘kev ua’. Txoj cai ntawm KAMMA txhais tau tias muaj
qhov tshwm sim tsis muaj txiaj ntsig ntawm peb cov kev ua. Muaj cov kev
ua lub cev, hais lus lossis lub siab uas ua rau lwm tus ua kom raug mob,
ib tus tus kheej ua mob, lossis ua kom muaj kev phom sij rau ob qho tib
si. Cov haujlwm no hu ua phem (lossis ‘unwholesome’) KAMMA. Lawv feem
ntau yog kev txhawb siab los ntawm kev ntshaw, kev ntxub lossis
delusion. Vim tias lawv coj cov txiaj ntsig zoo, lawv yuav tsum tsis
txhob ua.
tseem muaj lub cev, hais lus lossis lub siab uas ua rau lwm tus neeg
‘nyob zoo, ib tus kheej zoo, lossis kom tau zoo ntawm ob qho tib si. Cov
haujlwm no hu ua Zoo (lossis ‘wholesome’) KAMMA. Lawv feem ntau yog kev
mob siab los ntawm kev ua siab dav, muaj kev khuv leej lossis kev txawj
ntse. Vim tias lawv coj cov txiaj ntsig zoo siab, lawv yuav tsum ua kom
ntau li ntau tau.
li ntau ntawm ib qho kev paub dhau los yog qhov txiaj ntsig ntawm ib tus
kheej dhau los ntawm KAMMA. Thaum khaum khaum tshwm sim, es tsis txhob
liam lwm tus, ib tus tuaj yeem saib rau qhov kev txhaum ntawm ib qho kev
coj ua yav dhau los. Yog pom tias muaj qhov ua txhaum, kev paub ntawm
nws cov kev rau txim yuav ua rau ib qho kev xyuam xim ntxiv rau yav tom
ntej. Thaum kev zoo siab tshwm sim, es tsis txhob noj nws rau kev tso
cai, ib qho tuaj yeem saib kom pom tias nws yog qhov tshwm sim ntawm
Kamma zoo. Yog li, kev paub ntawm nws cov txiaj ntsig zoo yuav txhawb
kom paub ntau kamma yav tom ntej.
hauj sam jeethe tau hais tias tsis muaj dab tsi, los yog lwm yam, muaj
lub zog los nres lub txim ntawm cov khoom noj zoo thiab phem thiab phem.
Qhov tseeb hais tias ib tug sau tsuas yog ib qho so rau tus hauj lwm
txhawb zog kom zam txhua hom KAMMA zoo li ua tau.
hais tias ib tug tsis tuaj yeem khiav tawm cov txiaj ntsig ntawm KAMMA
tsis zoo, ib qho tuaj yeem txo lawv cov nyhuv. Ib rab diav ntsev sib
xyaw ua ke nyob rau hauv ib khob ntawm cov dej ntshiab ua rau tag nrho
cov diav ntsev sib xyaw ua ke nyob rau hauv lub pas dej tshiab hloov
pauv cov dej. Ib yam li ntawd, qhov tshwm sim ntawm cov kamma phem hauv
ib tus neeg nquag ua kom muaj qhov xwm txheej
kev cai ntuj no ntawm Kamra dhau los ua lub zog tom qab, thiab vim li
cas, kev coj ua ntawm kev coj ncaj ncees thiab kev khuv leej hauv peb
lub neej.
kamma „akciót” jelent. A kamma törvénye azt jelenti, hogy
cselekedeteink elkerülhetetlen eredményei vannak. Vannak test, beszéd
vagy elme cselekedetei, amelyek mások kárához, saját kárához vagy
mindkettő károsodásához vezetnek. Az ilyen cselekedeteket rossz (vagy
„nem zavaró”) kamma -nak hívják. Általában kapzsiság, gyűlölet vagy
téveszmék motiválják őket. Mivel fájdalmas eredményeket hoznak, nem
szabad megtenni őket.
olyan test, beszéd vagy elme is, amely mások jólétéhez, saját jólétéhez
vagy mindkettő jólétéhez vezet. Az ilyen cselekedeteket jó (vagy
„egészséges”) kamma -nak nevezzük. Általában nagylelkűség, együttérzés
vagy bölcsesség motiválja őket. Mivel boldog eredményeket hoznak, a
lehető leggyakrabban meg kell tenni.
az egy tapasztalat nagy része a saját korábbi kamma eredménye. Amikor
szerencsétlenség következik be, ahelyett, hogy valaki mást hibáztatna,
akkor bármilyen hibát kereshet a saját múltbeli magatartása során. Ha
hibát találnak, következményeinek tapasztalata a jövőben is óvatos lesz.
Amikor a boldogság bekövetkezik, ahelyett, hogy magától értetődőnek
tekintené, megvizsgálhatjuk, hogy ez a jó kamma eredménye. Ha igen,
akkor kellemes eredményeinek tapasztalata a jövőben több jó kammát
ösztönöz.
Buddha rámutatott, hogy egyetlen, sem isteni, sem más módon nem
rendelkezik hatalommal a jó és a rossz kamma következményeinek
megállítására. Az a tény, hogy az ember csak azt élvezi, amit az egyik
koca ad a buddhistának, nagyobb ösztönzést ad arra, hogy elkerülje a
rossz kamma minden formáját, miközben a lehető legtöbb jó kammát
csinálja.
nem lehet elkerülni a Bad Kamma eredményeit, csökkentheti azok hatását.
Egy kanál só, egy pohár tiszta vízben keverve, az egész nagyon sós, míg
az édesvízi tóban keverve ugyanazt a kanál sót, amely alig változtatja
meg a víz ízét. Hasonlóképpen, az a rossz kamma eredménye, amelyet egy
olyan személynél, aki szokásos módon csak kis mennyiségű jó kammát
csinál, valóban fájdalmas, míg ugyanazon rossz kamma eredménye egy olyan
személynél, aki általában sok jó kammát csinál, csak enyhén érezhető.
Posted by: site admin @ 5:08 pm
𝓛𝓔𝓢𝓢𝓞𝓝 4416 Wed 27 Apr 2022
to all the Bhanteji and good evening to all the members of Mahabodhi
society. Today we started 9 days pabbajja course for children 10 to 18
years age group.
-
28) Classical Danish-Klassisk dansk,Klassisk dansk,
Kamma
betyder ‘handling’. Kamma -loven betyder, at der er uundgåelige
resultater af vores handlinger. Der er gerninger af krop, tale eller
sind, der fører til andres skade, ens egen skade eller til skaden af
begge. Sådanne gerninger kaldes dårlige (eller ‘uhyggelige’) kamma. De
er normalt motiverede af grådighed, had eller vrangforestillinger.
Fordi de bringer smertefulde resultater, bør de ikke udføres.Der
er også gerninger af krop, tale eller sind, der fører til andres
velbefindende, ens eget velbefindende eller til begge menneskers
velvære. Sådanne gerninger kaldes gode (eller ’sunde’) kamma. De er
normalt motiverede af generøsitet, medfølelse eller visdom. Fordi de
bringer glade resultater, skal de udføres så ofte som muligt.Således
er meget af det, man oplever, resultatet af ens egen tidligere kamma.
Når ulykke opstår, i stedet for at beskylde en anden, kan man se efter
enhver fejl i ens egen fortidens adfærd. Hvis der findes en fejl, vil
oplevelsen af dens konsekvenser gøre en mere omhyggelig i fremtiden.
Når lykke opstår, i stedet for at tage den for givet, kan man se for at
se, om det er resultatet af god kamma. I så fald vil oplevelsen af
dets behagelige resultater tilskynde til mere god kamma i fremtiden.Buddha
påpegede, at intet, der er overhovedet, guddommelig eller på anden
måde, har nogen magt til at stoppe konsekvenserne af gode og dårlige
kamma. Det faktum, at man høster netop, hvad manene giver den
buddhistiske et større incitament til at undgå alle former for dårlig
kamma, mens de gør så meget godt kamma som muligt.Selvom
man ikke kan undslippe resultaterne af dårlig kamma, kan man mindske
deres virkning. En ske salt blandet i et glas rent vand gør det hele
meget salt, mens den samme ske salt blandet i en ferskvandssø næppe
ændrer smagen af vandet. Tilsvarende er resultatet af en dårlig kamma
hos en person, der sædvanligvis, kun gør en lille mængde god kamma,
faktisk smertefuld, mens resultatet af den samme dårlige kamma i en
person, der sædvanligvis gør en stor del af god kamma, kun mildt føles.Denne naturlige lov om kamma bliver styrken bag og grund til praksis med moral og medfølelse i vores samfund.Ingen redder os, menos selv. Ingenkan og ingen måske.Vi skal selvgå stien.-Buddha
betekent ‘actie’. De wet van Kamma betekent dat er onontkoombare
resultaten van onze acties zijn. Er zijn daden van lichaam, spraak of
geest die leiden tot de schade van anderen, iemands eigen schade of tot
de schade van beide. Dergelijke daden worden slecht (of ‘ongezond’)
Kamma genoemd. Ze worden meestal gemotiveerd door hebzucht, haat of
waanideeën. Omdat ze pijnlijke resultaten opleveren, mogen ze niet
worden gedaan.
zijn ook daden van lichaam, spraak of geest die leiden tot het welzijn
van anderen, het eigen welzijn of tot het welzijn van beide. Dergelijke
daden worden goede (of ‘gezins’) kamma genoemd. Ze worden meestal
gemotiveerd door vrijgevigheid, mededogen of wijsheid. Omdat ze
gelukkige resultaten opleveren, moeten ze zo vaak mogelijk worden
gedaan.
ervaart is het resultaat van de eigen vorige kamma. Wanneer ongeluk
optreedt, in plaats van iemand anders de schuld te geven, kan men op
zoek gaan naar een fout in het eigen gedrag van het verleden. Als een
fout wordt gevonden, zal de ervaring van de gevolgen ervan in de
toekomst een voorzichtiger maken. Wanneer geluk optreedt, in plaats van
het als vanzelfsprekend te beschouwen, kan men kijken of het het
resultaat is van goede kamma. Als dat zo is, zal de ervaring van zijn
aangename resultaten in de toekomst meer goede kamma aanmoedigen.
Boeddha wees erop dat geen enkel zijn, goddelijk of anderszins, enige
macht heeft om de gevolgen van goede en slechte kamma te stoppen. Het
feit dat men oogst wat men zaait, geeft de boeddhist een grotere
stimulans om alle vormen van slechte kamma te vermijden terwijl u zoveel
mogelijk goede kamma doet.
men niet kan ontsnappen aan de resultaten van slechte kamma, kan men
hun effect verminderen. Een lepel zout gemengd in een glas zuiver water
maakt het hele zout, terwijl dezelfde lepel zout gemengd in een
zoetwatermeer de smaak van het water nauwelijks verandert. Evenzo is het
resultaat van een slechte kamma in een persoon die gewoonlijk slechts
een kleine hoeveelheid goede kamma doet inderdaad pijnlijk, terwijl het
resultaat van dezelfde slechte kamma in een persoon die gewoonlijk veel
goede kamma doet, slechts licht gevoeld is.
of Brainstorming of Chapter: 1.2 On To The Summit: We Reach The Top
from English Yuvakbharati Class 11 textbook.Post your doubts & Get
all your dou…
season is here in Japan, in 360 degree video! Have you ever wanted to
take a walk through Sakura, The Blooming Cherry Blossoms Trees in Osaka
Castle Park? Today I will give you a tour from Osaka Castle through the
Moat and down to the Sakura Tree Grove in Peak Spring Season Japan.
signifas ‘ago’. La leĝo de kamma signifas, ke estas neeviteblaj
rezultoj de niaj agoj. Estas faroj de korpo, parolado aŭ menso, kiuj
kondukas al la damaĝo de aliaj, propra damaĝo, aŭ al la damaĝo de ambaŭ.
Tiaj faroj estas nomataj malbonaj (aŭ ‘malagrablaj’) kammaoj. Ili
kutime estas motivitaj de avideco, malamo aŭ iluzio. Ĉar ili alportas
dolorajn rezultojn, ili ne devas esti faritaj.
ankaŭ faroj de korpo, parolado aŭ menso, kiuj kondukas al la bonstato
de aliaj, propra bonstato, aŭ al la bonstato de ambaŭ. Tiaj faroj estas
nomataj bonaj (aŭ ’sanaj’) kammaoj. Ili kutime estas motivitaj de
malavareco, kompato aŭ saĝo. Ĉar ili alportas feliĉajn rezultojn, ili
devas esti faritaj kiel eble plej ofte.
multe de tio, kion oni spertas, estas la rezulto de propra antaŭa
kammo. Kiam malfeliĉo okazas, anstataŭ kulpigi iun alian, oni povas
serĉi iun kulpon en propra pasinta konduto. Se kulpo estas trovita, la
sperto pri ĝiaj konsekvencoj faros unu pli zorgeman en la estonteco.
Kiam feliĉo okazas, anstataŭ preni ĝin por certa, oni povas rigardi por
vidi ĉu ĝi estas la rezulto de bona kammo. Se jes, la sperto de ĝiaj
agrablaj rezultoj instigos pli bonan kammaon estonte.
Budho atentigis, ke neniu estaĵo, dia aŭ alie, havas ajnan potencon
ĉesigi la konsekvencojn de bona kaj malbona kammo. La fakto, ke oni
rikoltas nur tion, kion oni semas, donas al la budhano pli grandan
stimulon por eviti ĉiujn formojn de malbona kammo dum ili faras kiel
eble plej bonan kammon.
oni ne povas eskapi la rezultojn de malbona kammo, oni povas malpliigi
sian efikon. Kulero da salo miksita en glason da pura akvo faras la
tutan saleton, dum la sama kulero da salo miksita en dolĉakva lago
apenaŭ ŝanĝas la guston de la akvo. Simile, la rezulto de malbona kammao
en homo kutime faranta nur malgrandan kvanton da bona kammo estas
dolora, dum la rezulto de la sama malbona kammo en homo kutime multe
faranta bonkoron estas nur iomete sentita.
in Osaka Castle Park, Sakura are blooming in Early April, Lets take a
360 Walk Together in the late afternoon and chat. ►Timestamps:00:00
Spring in Os…
tähendab ‘tegevus’. Kamma seadus tähendab, et meie tegevuse tulemusi on
vältimatuid tulemusi. Seal on keha, kõne või vaimu teod, mis
põhjustavad teiste kahju, enda kahju või mõlema kahju. Selliseid tegusid
nimetatakse halvaks (või ‘ebausklikuks’) Kammaks. Neid motiveerib
tavaliselt ahnus, vihkamine või pettekujutelm. Kuna need annavad
valusaid tulemusi, ei tohiks neid teha.
ka keha, kõne või vaimu tegusid, mis viivad teiste heaolu, enda heaolu
või mõlema heaoluni. Selliseid tegusid nimetatakse heaks (või
„tervislikuks”) kammaks. Neid motiveerib tavaliselt suuremeelsus,
kaastunne või tarkus. Kuna nad annavad õnnelikke tulemusi, tuleks neid
teha nii sageli kui võimalik.
et suur osa sellest, mida üks kogeb, on oma varasema kamma tulemus. Kui
ilmneb ebaõnne, võib kellegi teise süüdistamise asemel otsida oma
varasema käitumise viga. Kui rike leitakse, muudab selle tagajärgede
kogemus tulevikus ühe hoolikamaks. Õnn juhtub, selle asemel, et seda
iseenesestmõistetavana võtta, võib vaadata, kas see on hea kamma
tulemus. Kui jah, soodustab selle meeldivate tulemuste kogemus tulevikus
rohkem head kammat.
juhtis tähelepanu sellele, et mitte mingil juhul, jumalik ega muul
viisil, pole jõudu hea ja halva kamma tagajärgede peatamiseks. Fakt, et
keegi saab budistile külvatud, on suurem stiimul vältida kõiki halva
kamma vorme, tehes samal ajal võimalikult palju head kammat.
halva kamma tulemustest ei pääse, võib nende mõju vähendada. Klaasist
puhta veega segatud lusikas soola muudab kogu väga soolaseks, samas kui
sama lusikas soola, mis on segatud mageveejärves, ei muuda vaevalt vee
maitset. Sarnaselt on halva kamma tulemus inimesel, kes teeb tavaliselt
ainult väikese koguse head kammat, valus, samas kui sama halva kamma
tagajärg inimesel, kes tavaliselt teeb palju head kammat, on ainult
kergelt tunda.
walking tour of PETRA was filmed on Monday March 22nd, 2022 starting at
8am at the Petra Visitor Center. For the best experience, be sure to
turn on closed captions [CC] and wear headphones
as you watch this tour.Kamma ay nangangahulugang ‘aksyon’. Ang batas ng kamma ay
nangangahulugan na may mga hindi maiiwasang mga resulta ng aming mga
aksyon. May mga gawa ng katawan, pagsasalita o isip na humantong sa
pinsala ng iba, sariling pinsala, o sa pinsala ng pareho. Ang mga
nasabing gawa ay tinatawag na masama (o ‘hindi maganda’) kamma.
Karaniwan silang nai -motivation ng kasakiman, poot o maling akala.
Dahil nagdadala sila ng masakit na mga resulta, hindi nila dapat gawin.
ding mga gawa ng katawan, pagsasalita o isip na humantong sa kagalingan
ng iba, sariling kagalingan, o sa kagalingan ng pareho. Ang mga
nasabing gawa ay tinatawag na mabuti (o ‘wholesome’) kamma. Karaniwan
silang nai -motivation ng kabutihang -loob, pakikiramay o karunungan.
Dahil nagdadala sila ng mga maligayang resulta, dapat silang gawin nang
madalas hangga’t maaari.
gayon ang karamihan sa kung ano ang isang karanasan ay ang resulta ng
isang naunang kamma. Kapag naganap ang kasawian, sa halip na sisihin ang
ibang tao, ang isa ay maaaring maghanap ng anumang kasalanan sa
sariling nakaraang pag -uugali. Kung ang isang kasalanan ay natagpuan,
ang karanasan ng mga kahihinatnan nito ay gagawing mas maingat sa
hinaharap. Kapag naganap ang kaligayahan, sa halip na kunin ito,
maaaring tingnan ng isa kung ito ay bunga ng mabuting kamma. Kung gayon,
ang karanasan ng mga kaaya -aya na resulta nito ay hikayatin ang mas
mahusay na kamma sa hinaharap.
ng Buddha na walang anuman, banal o kung hindi man, ay may anumang
kapangyarihan upang matigil ang mga kahihinatnan ng mabuti at masamang
kamma. Ang katotohanan na ang isa ay nag -aani lamang kung ano ang
ibinibigay ng isang sows sa Buddhist ng isang mas malaking insentibo
upang maiwasan ang lahat ng mga anyo ng masamang kamma habang gumagawa
ng mas mahusay na kamma hangga’t maaari.
hindi makatakas ang isang tao sa mga resulta ng masamang kamma,
maaaring mabawasan ng isa ang kanilang epekto. Ang isang kutsara ng asin
na halo -halong sa isang baso ng purong tubig ay ginagawang buong
maalat, samantalang ang parehong kutsara ng asin na halo -halong sa
isang lawa ng tubig -tabang ay bahagya na nagbabago sa lasa ng tubig.
Katulad nito, ang resulta ng isang masamang kamma sa isang tao na
karaniwang ginagawa lamang ng isang maliit na halaga ng mabuting kamma
ay masakit talaga, samantalang ang resulta ng parehong masamang kamma sa
isang tao na nakagawian na gumagawa ng isang mahusay na mabuting kamma
ay banayad lamang na nadama.
likas na batas ng kamma ay nagiging puwersa sa likuran, at dahilan para
sa, ang pagsasagawa ng moralidad at pakikiramay sa ating lipunan.
Shop merchandise: https://shop.spreadshirt.com/ex-merch/me open up the gates of the “Golden Palace”, and take you into the
bewitching story of a vast and opulent Italian family that once had deep
pockets by virtue of acres of rice crops within their region and
beyond.
are about to watch a truly breathtaking deserted palace, dating from
centuries ago. A building where numerous generations have passed and
where prestigious families have led their lives in, little from knowing
that they were seconds away from disappearing forever. Life’s like a
vapor: it’s here today but could be gone tomorrow. Ever since that
moment, mother nature has conquered and the glamorous property is solely
left to decompose. As both its exterior, and interior, are crumbling
apart, its artistic renaissance jewels within are still well preserved
in time.
from being strictly Christian people, we come to another unexpected
discovery while we interview some people on the streets. According to
these local villagers, rumors even go, that the former residents were
worshipers and believers of exorcism.
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olemassa väistämättömiä tuloksia. On olemassa kehon, puheen tai mielen
tekoja, jotka johtavat muiden haitoihin, omaan vahingoihin tai molempien
haitoihin. Tällaisia tekoja kutsutaan huonoiksi (tai
‘epäterveellisiksi’) kammaiksi. Niitä motivoi yleensä ahneus, viha tai
harha. Koska ne tuovat tuskallisia tuloksia, niitä ei pitäisi tehdä.
myös kehon, puheen tai mielen tekoja, jotka johtavat muiden
hyvinvointiin, omaan hyvinvointiin tai molempien hyvinvointiin.
Tällaisia tekoja kutsutaan hyväksi (tai ‘terveelliseksi’) kammaksi.
Niitä motivoi yleensä anteliaisuus, myötätunto tai viisaus. Koska ne
tuovat onnellisia tuloksia, ne tulisi tehdä niin usein kuin mahdollista.
suuri osa siitä, mitä kokee, on tulosta omasta aiemmasta Kammasta. Kun
epäonne tapahtuu, sen sijaan, että syyttäisit jotakuta muuta, voidaan
etsiä mitään syytä omasta menneisyydestään. Jos vika löytyy, kokemus sen
seurauksista tekee tulevaisuudessa varovaisemmaksi. Kun onnellisuus
tapahtuu, sen sijaan, että pitäisit sitä itsestäänselvyytenä, voidaan
katsoa, onko se seurausta hyvästä kammasta. Jos näin on, kokemus sen
miellyttävistä tuloksista rohkaisee tulevaisuudessa enemmän hyvää
kammaa.
huomautti, että millä tahansa, jumalallisella tai muulla ei ole mitään
voimaa lopettaa hyvän ja huonon kamman seuraukset. Se tosiasia, että
vain se, mitä emakot, antaa buddhalaisille suuremman kannustimen välttää
kaikenlaisen huonon kamman muodot tekemällä mahdollisimman paljon hyvää
kammaa.
huonon kamman tulokset eivät voi paeta, niiden vaikutusta voidaan
vähentää. Lusikka suolaa sekoitettuna puhdasta vettä tekee
kokonaisuudesta erittäin suolaisen, kun taas sama makean veden järveen
sekoitettu suolaisen suola tuskin muuttaa veden makua. Samoin ihmisen
huonon kamman tulos, joka tekee tavallisesti vain pienen määrän hyvää
kammaa, on todella tuskallinen, kun taas saman huonon kamman tulos
ihmisessä, joka tekee tavallisesti suurta hyvää kammaa, tuntuu vain
lievästi.
signifie «action». La loi de Kamma signifie qu’il y a des résultats
incontournables de nos actions. Il y a des actes de corps, de discours
ou d’esprit qui ont entraîné le mal des autres, son propre mal ou le mal
des deux. Ces actes sont appelés kamma mauvais (ou «malsain»). Ils sont
généralement motivés par la cupidité, la haine ou l’illusion. Parce
qu’ils apportent des résultats douloureux, ils ne devraient pas être
faits.
y a aussi des actes de corps, de discours ou d’esprit qui conduisent au
bien-être des autres, à son propre bien-être ou au bien-être des deux.
Ces actes sont appelés bons kamma (ou «sains»). Ils sont généralement
motivés par la générosité, la compassion ou la sagesse. Parce qu’ils
apportent des résultats heureux, ils devraient être faits le plus
souvent possible.
une grande partie de ce que l’on éprouve est le résultat de son propre
kamma précédent. Lorsque le malheur se produit, au lieu de blâmer
quelqu’un d’autre, on peut rechercher n’importe quel défaut dans sa
propre conduite passée. Si une faute est trouvée, l’expérience de ses
conséquences fera plus attention à l’avenir. Lorsque le bonheur se
produit, au lieu de le prendre pour acquis, on peut chercher à voir si
c’est le résultat d’un bon kamma. Si c’est le cas, l’expérience de ses
résultats agréables encouragera plus de bon kamma à l’avenir.
Bouddha a souligné qu’aucun être, divin ou autre, n’a pas le pouvoir
d’arrêter les conséquences du bon et du mauvais kamma. Le fait que l’on
réclame ce que l’on sèle donne au bouddhiste une plus grande incitation à
éviter toutes les formes de mauvais kamma tout en faisant autant de bon
kamma que possible.
que l’on ne puisse pas échapper aux résultats du mauvais kamma, on peut
réduire leur effet. Une cuillère de sel mélangée dans un verre d’eau
pure rend le tout très salé, tandis que la même cuillère de sel mélangée
dans un lac d’eau douce ne change à peine le goût de l’eau. De même, le
résultat d’un mauvais kamma chez une personne ne faisant habituellement
qu’une petite quantité de bon kamma est en effet douloureuse, alors que
le résultat du même mauvais kamma chez une personne faisant
habituellement beaucoup de bon kamma n’est que légèrement ressenti.
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betsjut ‘aksje’. De wet fan Kamma betsjuttet dat d’r ûnûntkombere
resultaten binne fan ús aksjes. D’r binne akten fan lichem, spraak as
geast dy’t liede ta de skea fan oaren, de eigen skea, of oan ‘e skea fan
beide. Sokke dieden wurde min neamd (as ‘unwholesome’) KAMMA. Se wurde
normaal motivearre troch gierigens, haat as waan. Om’t se pynlike
resultaten bringe, soene se net moatte wurde dien.
binne ek akten fan lichem, spraak as geast dy’t liede ta oaren ‘goed
wêzen, in eigen wolwêzen, of oan it wolwêzen fan beide. Sokke dieden
wurde goed (as ‘heulendal’) neamd) Kamma. Se wurde normaal motivearre
troch generositeit, meilibjen as wiisheid. Om’t se lokkige resultaten
bringe, moatte se sa faak mooglik dien wurde.
folle fan wat men ûnderfiningen is it resultaat fan it eigen foarige
KAMMA. As ûngelok foarkomt, ynstee fan yn plak fan immen oars te
beskuldigjen, kin men sykje nei elke skuld yn ‘e eigen gedrach fan it
ferline. As in skuld wurdt fûn, sil de ûnderfining fan syn gefolgen yn
‘e takomst ien foarsichtiger meitsje. As gelok foarkomt, ynstee fan it
te nimmen as fan tapassing, kin men sykje om te sjen oft it it resultaat
is fan goede kamma. As dat sa is, de ûnderfining fan syn noflike
resultaten sille yn ‘e takomst mear goede kamma stimulearje.
Buddha wiisde út dat gjin ding is, dat is godlik, godlik as oars, hat
elke krêft om de gefolgen fan goede en min Kamma te stopjen. It feit dat
men krekt rint wat men siedt oan ‘e Boeddhist in gruttere stimulâns om
alle foarmen fan Bad Kamma te foarkommen by it dwaan fan safolle mooglik
KAMMA.
men kin net ûntkomme oan ‘e resultaten fan Bad Kamma, kin men har
effekt ferminderje. In leppel sâlt mingd yn in glês pure wetter makket
it heule heul sâlt, wylst deselde leppel sâlt mingd yn in
swietwetter-mar de smaak fan it wetter amper feroaret. Likemin docht it
resultaat fan in min Kamma yn in persoan dy’t gewoanlik in lyts bedrach
docht, is yndie pynlik, wylst it resultaat fan itselde minne Kamma yn in
soad goede Kamma docht is allinich mild fielde.
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to all the Bhanteji and good evening to all the members of Mahabodhi
society. Today we started 9 days pabbajja course for children 10 to 18
years age group. Course duration is from 26th April to 4th may 2022. The
course is conducting by Venerable Bhikkhu Jinarakkhita.
Mahabodhi meditation center deeply thankful to Venerable Bhikkhu
Dhammadatta Bhanteji for ordinating the pabbajja and guidance to the
childrens.
childrens are here at our centre to participate as pabbajja, we wish
them for their 9 days valuable time and learn lot of good and learn to
life a moral life.
with the popular Pabbajja courses Punya Bhumi Bengaluru is also popular
in often conducting ALL RELIGIONS meets. Along with that all religious
heads must start growing their own food
like vegetables 
& fruit
plants in their premises like Mauryan Emperor Ashoka and 
in pots 
to be free birds 
to overcome hunger the worst kind of illness as said by the Awakened One & swim to be healthy fruit for real Good 
unity,
for the tampering of the fraud EVMs Mayawati is already the PM of
Prabuddha Bharat. like all other Democratic Countries Ballot Papers must
be replaced by EVMs.
supremo Mayawati has started preparations for Mission-2024 with the end
of the last phase of voting for the assembly elections.
Responsibilities have been fixed at the national level in BSP. Brother
Anand Kumar and nephew Akash Anand have been given important
responsibilities. At the national level, now there will be only one
coordinator, Akash Anand. Ramji Gautam has been removed from this post.
The number of national general secretaries has been increased from five
to six.
BSP supremo took this decision in the two-day National Core Committee
meeting in Lucknow. Keeping in mind the Lok Sabha elections to be held
in the country after two years i.e. in the year 2024, the
responsibilities have been fixed with a new head. All the states of the
country are divided into seven sectors. A separate in-charge has been
made for each sector. The in-charge will report directly to Mayawati.
Nephew Akash Anand will work for coordination at the national level.
Akash will keep an eye on the problems at the national level and will
work on the instructions of the BSP supremo.
Gautam, MP Ashok Siddharth, Dharamveer Ashok, Randhir Singh Beniwal,
Dinesh Chandra, Subodh Kumar and Lalji Medhankar have been made
in-charge of different states.
grow your own food vegetables and fruits, plants like Maurya Emperor
Ashoka and swim in pots to become free birds and healthy fruits For good
Kamma and fearlessness.
ईवीएम से छेड़छाड़ के लिए मायावती पहले से ही प्रबुद्ध भारत की पीएम हैं.
अन्य सभी लोकतांत्रिक देशों की तरह मतपत्रों को ईवीएम से बदला जाना चाहिए।
सुप्रीमो मायावती विधानसभा चुनाव के लिए आखिरी चरण का मतदान समाप्त होने
के साथ ही मिशन-2024 की तैयारियों में जुट गई हैं। बसपा में राष्ट्रीय स्तर
पर नए सिरे से जिम्मेदारियां तय कर दी गई हैं। भाई आनंद कुमार और भतीजे
आकाश आनंद को अहम जिम्मेदारियां दी गई हैं। राष्ट्रीय स्तर पर अब सिर्फ एक
ही कोआर्डिनेटर आकाश आनंद रहेंगे। रामजी गौतम को इस पद से हटा दिया गया है।
राष्ट्रीय महासचिव की संख्या पांच से बढ़ाकर छह कर दी गई है।
सुप्रीमो ने लखनऊ में दो दिन राष्ट्रीय कोर कमेटी की बैठक में यह फैसला
किया। देश में दो साल बाद यानी वर्ष 2024 में होने वाले लोकसभा चुनाव को
ध्यान में रखते हुए नए सिर से जिम्मेदारियां तय की गई हैं। देश के सभी
राज्यों को सात सेक्टरों में बांटा गया है। हर सेक्टर का अलग-अलग प्रभारी
बनाया गया है। प्रभारी सीधे मायावती को रिपोर्ट करेंगे। राष्ट्रीय स्तर पर
समन्वय के लिए भतीजे आकाश आनंद काम करेंगे। आकाश राष्ट्रीय स्तर की
समस्याओं पर नजर रखेंगे और बसपा सुप्रीमो के निर्देश पर काम करेंगे।
गौतम, सांसद अशोक सिद्धार्थ, धर्मवीर अशोक, रणधीर सिंह बेनीवाल, दिनेश
चंद्रा, सुबोध कुमार और लालजी मेधंकर को बनाया अलग-अलग राज्यों का प्रभारी
बनाया गया है।
मौर्य सम्राट अशोक जैसे पौधे और गमलों में मुक्त पक्षी बनने के लिए और स्वस्थ फल बनने के लिए तैरें अच्छे कम्मा और निडरता के लिए।
Posted by: site admin @ 5:12 pm
Bhumi Bengaluru is popular in often conducting ALL RELIGIONS meets.
Along with that all religious heads must start growing their own food
like vegetables & fruit plants in their premises like Mauryan Emperor Ashoka and in pots to be free birds & swim to be healthy fruit for real Good unity,
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significa “acció”. La llei de Kamma significa que hi ha resultats
ineludibles de les nostres accions. Hi ha actes del cos, la parla o la
ment que condueixen al dany dels altres, al propi dany o al mal de tots
dos. Aquestes accions es diuen Kamma dolent (o “poc saludable”).
Normalment estan motivats per l’avarícia, l’odi o el deliri. Com que
aporten resultats dolorosos, no s’han de fer.
hi ha actes del cos, la parla o la ment que condueixen al benestar dels
altres, al propi benestar o al benestar dels dos. Aquestes accions es
diuen kamma bones (o “saludables”). Normalment són motivats per la
generositat, la compassió o la saviesa. Com que aporten resultats
feliços, s’han de fer el més sovint possible.
bona part del que s’experimenta és el resultat de la pròpia kamma
anterior. Quan es produeix la desgràcia, en lloc de culpar algú altre,
es pot buscar qualsevol culpa en la pròpia conducta passada. Si es troba
una falla, l’experiència de les seves conseqüències farà una més curosa
en el futur. Quan es produeix la felicitat, en lloc de donar -la per
fet, es pot mirar de veure si és el resultat d’un bon kamma. En cas
afirmatiu, l’experiència dels seus resultats agradables fomentarà més
bon kamma en el futur.
Buda va assenyalar que cap ésser, diví o d’una altra manera, no té
poder per aturar les conseqüències del kamma bo i dolent. El fet que es
produeixi el que es truja al budista un incentiu més gran per evitar
totes les formes de kamma dolent mentre fa el màxim de kamma possible.
i que no es pot escapar dels resultats del mal kamma, es pot disminuir
el seu efecte. Una cullera de sal barrejada en un got d’aigua pura fa
que el sencer sigui molt salat, mentre que la mateixa cullera de sal
barrejada en un llac d’aigua dolça gairebé no canvia el gust de l’aigua.
De la mateixa manera, el resultat d’un kamma dolent en una persona que
fa habitualment només una petita quantitat de bon kamma és dolorós,
mentre que el resultat del mateix kamma dolent en una persona
habitualment fa una gran quantitat de bons kamma només es senten
lleugerament.
Kamma nagkahulugan nga ‘Aksyon’. Ang balaod sa Kamma nagpasabut nga
adunay dili malikayan nga mga sangputanan sa atong mga lihok. Adunay mga
buhat sa lawas, sinultihan o hunahuna nga nagdala sa kadaut sa uban,
kaugalingon nga makadaot, o sa kadaut sa duha. Ang ingon nga mga buhat
gitawag nga dili maayo (o ‘dili maayo’) kamma. Kasagaran sila gipalihok
sa kadalo, pagdumot o limbong. Tungod kay nagdala sila mga masakit nga
sangputanan, dili sila kinahanglan buhaton.
usab mga buhat sa lawas, sinultihan o hunahuna nga modala sa kaayohan
sa uban, ang kaugalingon nga kaayohan sa usa, o sa atabay sa duha. Ang
ingon nga mga buhat gitawag nga maayo (o ‘maayo’) kamma. Kasagaran sila
gipalihok sa pagkamanggihatagon, kalooy o kinaadman. Tungod kay nagdala
sila mga malipayong mga sangputanan, kinahanglan nga buhaton kini
kanunay kutob sa mahimo.
ingon kadaghanan sa kung unsa ang usa ka kasinatian mao ang sangputanan
sa kaugalingon nga kamamma. Kung ang kalisdanan nahitabo, imbis nga
magbasol sa uban, ang usa makapangita bisan unsang sayup sa kaugalingon
nga panguna nga panggawi. Kung ang usa ka sayup nga nakit-an, ang
kasinatian sa mga sangputanan niini maghimo usa nga mag-amping sa
umaabot. Kung ang kalipay mahitabo, imbis nga hatagan kini pag-ayo, ang
usa makatan-aw aron makita kung kini ang sangputanan sa maayong
kaminyoon. Kon mao, ang kasinatian sa makapahimuot nga mga resulta
makapadasig sa labi ka maayo nga kamma sa umaabot.
sa Buddha nga wala’y bisan unsa nga bisan unsa nga bisan unsa nga bisan
unsa, bisan diin, adunay gahum sa pagpahunong sa mga sangputanan sa
maayo ug dili maayo nga kamma. Ang kamatuoran nga ang usa nag-ani lamang
kung unsa ang gihatag sa usa nga nagpugas sa Buddhist nga mas dako nga
insentibo aron malikayan ang tanan nga mga porma sa dili maayo nga kamma
samtang naghimo sa daghang maayo nga kamma kutob sa mahimo.
kung ang usa dili makalikay sa mga sangputanan sa dili maayo nga kamma,
ang usa makapakunhod sa ilang epekto. Ang usa ka kutsara nga asin nga
gisagol sa usa ka baso nga putli nga tubig naghimo sa tibuuk nga asin,
samtang ang parehas nga kutsara nga gisagol sa asin nga gisagol sa usa
ka linaw sa tubig sa tubig. Sa susama, ang sangputanan sa usa ka dili
maayo nga Kamma sa usa ka tawo nga naandan sa pagbuhat sa usa ka gamay
nga maayo nga Kamma masakit sa tinuud nga pagbuhat sa usa ka maayo nga
maayo nga kaminyoon.
nga natural nga balaod sa Kamma nahimong kusog, ug hinungdan sa, buhat
sa moralidad ug pagkamabination sa atong katilingban.
amatanthauza ‘chochita’. Lamulo la Kamma limatanthawuza kuti pali
zotsatirapo zomwe tikuchita. Pali zochita za thupi, kulankhula kapena
malingaliro omwe amabweretsa kuvulaza ena, kuvulaza kwawo, kapena
kuvulaza onse. Zoterezi zimatchedwa zoyipa (kapena ‘zosasangalatsa’)
kamma. Nthawi zambiri amasonkhezeredwa ndi umbombo, kudana kapena
chinyengo. Chifukwa amabweretsa zotsatira zopweteka, sayenera kuchitika.
zochita za thupi, kulankhula kapena malingaliro omwe amatsogolera kwa
ena kukhala bwino, kukhala wabwino kwambiri, kapena kukhala wabwino kwa
onse. Machitidwe oterewa amatchedwa zabwino (kapena ‘zabwino’) Kamma.
Nthawi zambiri amasonkhezeredwa ndi kuwolowa manja, chifundo kapena
nzeru. Chifukwa zimabweretsa zotsatira zabwino, ziyenera kuchitika
pafupipafupi.
cha zomwe zimachitika chifukwa cha Kamma wakale wakale. Ngati mavuto
amachitika, mmalo mongoimba za munthu wina, munthu angayang’ane
cholakwika chilichonse m’mbuyomu. Ngati cholakwika chapezeka, zomwe
zotsatira zake zidzapangitsa kuti munthu azisamala kwambiri mtsogolo.
Chimwemwe chikadzachitika, m’malo mongoganizira za zowonadi, munthu
amatha kuyang’ana kuti muwone ngati zotsatira za Kamma. Ngati ndi
choncho, zokumana nazo zokondweretsa zake zimalimbikitsa Kamma zabwino
mtsogolo.
adanena kuti palibe chilichonse, cha Mulungu kapena ayi, chiri ndi
mphamvu yoletsa zovuta za Kamma wabwino ndi oyipa a Kamma. Mfundo yoti
munthu amatuta zomwefe wofesa amapereka kwa Abuda kuti apewe mitundu
yonse ya Kamma yochita bwino pochita bwino.
kuti munthu sangathe kuthawa zotsatira za zoyipa za Bamma, wina amatha
kuchepetsa mphamvu zawo. Supuni ya mchere wosakanizidwa mu kapu yamadzi
oyera imachepetsa kwambiri, pomwe supuni yomweyo yosakanizidwa mu nyanja
yam’madzi kwambiri sizimasintha kukoma kwa madzi. Momwemonso, chifukwa
cha Bamma Woipa mwa munthu yemwe amakhala ndi kamma wocheperako, pomwe
zotsatira za Kamma zofananira ndi kamma nthawi zambiri zimangomva chabe.
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significa ‘azione’. A lege di Kamma significa chì ci sò risultati
inevitabbili di e nostre azioni. Ci sò atti di u corpu, u discorsu o a
mente chì portanu à l’altri “dannu di l’altri, o à u dannu di i dui.
Tali atti sò chjamati cattivi (o ‘unwholes) Kamma. Sò generalmente
motivati per avidità, odi o delusione. Perchè portanu risultati
dolorosi, ùn anu da esse fattu.
hè ancu fatti di u corpu, discursu o mente chì portanu à l’altri per
l’altri, per u so benessere, o in u pozzu di esse di tramindui. Tali
atti sò chjamati boni (o ‘wholome’) kamma. Sò generalmente motivati da
a generosità, a cumpassione o a saviezza. Perchè portanu risultati
felici, anu da esse u più spessu pussibule.
assai di ciò chì una sperienze hè u risultatu di a propria Kamma
precedente. Quandu a disgrazia si trova, invece di culpisce à
qualchissia altru, unu pò circà ogni difettu in a propria conduita
passata. Se un difettu si trova, l’esperienza di e so cunsequenze farà
una più attente in u futuru. Quandu a felicità si trova, invece di
piglià lu per cunvinzione, unu pò circà à vede s’ellu hè u risultatu di u
bonu kamma. In casu, l’esperienza di i so risultati piacevuli
incuraghjerà più bon kamma in u futuru.
Buddha hà signalatu chì ùn sia micca per chì sia tuttu, divine o
altrimenti, hà qualchì putere di piantà e cunsequenze di u bonu è
cattivu Kamma. U fattu chì unu raccordi solu ciò chì unu si dà à u
Buddista un incentivu più grande per evità tutte e forme di Kamma
Cattiva mentre fate quantunque u più bonu kamma pussibule.
sì, ùn si pò scappà i risultati di gattiva Kammama, si pò diminuì u so
effettu. Una cucchiara di sal mischju in un biccheri di acqua pura fa
tutta Saltà, mentri a stessa cucchiaia di u salottu mischju in un
ubligatoriu di l’acqua dolce Similmente, u risultatu di una cattiva
kamma in una persona abituale à fà una piccula quantità di kamma hè
veramente dulore, mentri u risultatu di a stessa cattiva kamma chì face
un grande kamma.
legge naturale di Kamma diventa a forza daretu, è ragiò per a vostra
pratica di a moralità è a cumpassione in a nostra sucietà.
di food forest, giardino commestibile con la permacultrice e biologa
molecolare Saviana Parodi. Il termine food forest sta a indicare un
sistema agr…
znači ‘akciju’. Zakon Kamme znači da postoje neizbježni rezultati naših
postupaka. Postoje djela tijela, govora ili uma koji dovode do štete
drugih, vlastite štete ili štete obojice. Takva se djela nazivaju lošim
(ili ‘nehalesom’) kamma. Obično su motivirani pohlepom, mržnjom ili
zabludom. Budući da donose bolne rezultate, ne bi ih trebalo učiniti.
i djela tijela, govora ili uma koja vode do tuđe dobrobiti, vlastitog
dobrobiti ili dobrobiti oboje. Takva djela nazivaju se dobrim (ili
‘zdravim’) kammom. Obično su motivirani velikodušnošću, suosjećanjem ili
mudrošću. Budući da donose sretne rezultate, trebalo bi ih učiniti što
je češće moguće.
velik dio onoga što doživljava rezultat je vlastite prethodne Kamme. Kad
se dogodi nesreća, umjesto da okrivite nekoga drugog, može se potražiti
bilo kakva greška u vlastitom prošloj ponašanju. Ako se nađe greška,
iskustvo njegovih posljedica učinit će još jedan pažljiviji u
budućnosti. Kad se dogodi sreća, umjesto da je uzimate zdravo za gotovo,
može se pogledati je li to rezultat dobre kamme. Ako je to slučaj,
iskustvo njegovih ugodnih rezultata potaknut će više dobre kamme u
budućnosti.
je istaknuo da nijedno biće, božansko ili na neki drugi način, nema moć
zaustaviti posljedice dobre i loše kamme. Činjenica da čovjek požele
samo ono što se posijava budistu veći poticaj da izbjegne sve oblike
loše kamme, dok radi što više dobre kamme.
se ne može izbjeći rezultate loše Kamme, može se smanjiti njihov
učinak. Žlicu soli pomiješane u čaši čiste vode čini cijelu vrlo slanu,
dok ista žlica soli pomiješana u slatkovodnom jezeru jedva mijenja okus
vode. Slično tome, rezultat loše kamme u osobi koja obično radi samo
malu količinu dobre kamme doista je bolan, dok je rezultat iste loše
kamme u osobi koja obično radi veliku dobru kammu samo blago osjetljivo.
znamená „akci“. Zákon Kammy znamená, že existují nevyhnutelné výsledky
našich akcí. Existují skutky těla, řeči nebo mysli, které vedou k
poškození druhých, vlastní újmu nebo k poškození obou. Takové skutky se
nazývají špatné (nebo „nezdravé“) Kamma. Obvykle jsou motivováni
chamtivostí, nenávistí nebo klamním. Protože přinášejí bolestivé
výsledky, neměly by se provádět.
také skutky těla, řeči nebo mysli, které vedou k pohodě ostatních,
vlastní pohody nebo k blaho obou. Takové skutky se nazývají dobré (nebo
„zdravé“) Kamma. Obvykle jsou motivovány štědrostí, soucitem nebo
moudrostí. Protože přinášejí šťastné výsledky, měly by se provádět co
nejčastěji.
toho, co člověk zažívá, je tedy výsledkem vlastní předchozí kammy. Když
dojde k neštěstí, namísto obviňování někoho jiného může hledat
jakoukoli chybu ve vlastním minulém chování. Pokud je nalezena chyba,
zkušenost s jejími důsledky v budoucnu učiní jeden opatrnější. Když
dojde k štěstí, namísto toho, aby to bylo považováno za samozřejmost,
lze hledat, zda je to výsledek dobré Kammy. Pokud ano, zkušenost s jeho
příjemnými výsledky v budoucnu povzbudí více dobré Kammy.
poukázal na to, že žádná bytost, božská nebo jiná, nemá žádnou moc
zastavit důsledky dobré a špatné Kammy. Skutečnost, že člověk sklízí
přesně to, co jeden prasnice dává buddhistu, větší motivaci k vyhýbání
se všem formám špatné Kammy a zároveň dělat co nejvíce Kamma.
člověk nemůže uniknout výsledkům špatné Kammy, lze snížit jejich
účinek. Lžíce soli smíchané ve sklenici čisté vody způsobuje, že celá
velmi slaná, zatímco stejná lžíce soli smíchané ve sladkovodním jezeře
stěží mění chuť vody. Podobně je výsledek špatné Kammy u člověka, který
obvykle dělá jen malé množství dobré Kammy, skutečně bolestivý, zatímco
výsledek stejné špatné Kammy u člověka, který obvykle dělá hodně dobré
Kammy, je jen mírně pociťován.
Posted by: site admin @ 7:36 pm
you have Calm, Quiet, Alert and Attentive Mind!-Thank farm friends,
amidst so much slimywet and so much heaviness, we are wishing you all a
bright and buoyant spring season!
winter has quickly flowed into a dizzying,familiar state of spring
ruckus.Spring racket.Spring merry mayhem.Daffodils have just begun to
bloom and snow clouds are in the sky.Farm shares for the season sold
quicker than expected which has feeling all-the-more-so appreciative for
the support and enthusiasm of farm community and eager and excited for
this new growing season. Here’s what have been up to lately, mostly
photos.
beds are greening up, up, UP, albeit slowly. The lettuce is having a
tough go of things, with pressure from house sparrows.
in bok choy to fill gaps in spinach beds where germination was
uneven.Ittybitty carrot seedlings will come up in the newest/western
beds. The arugula looks amazing, fared the cold temperatures with a
smile, and is almost harvestable – this is grown from seed saved last
summer.
north wall of the greenhouse has to be been getting some early spring
attention this year – be cobbing! Cob is a mix of clay, sand,straw and
water. A bit like adobe, but not formed in bricks. The greenhouse uses
strawbales as insulation on the tall north wall and an interior cob wall
(about 6-8″ thick) as thermal mass. The beautiful red-orange of the cob
comes from the local clay/silt that outcrops around Spearfish,the
Permio-Triassic Spearfish Formation.Deposited before the uplift back
when this place look more like the Heleh wetlands of Iran. Which is
especially lovely to consider as the sky is about to dump a boatload.
eggplant: grow three varieties of eggplant this year, Tsakoniki,
Diamond, and Long Purple. (Share members, these should be familiar to
you, these are varieties grown in the past and do well here.) Diamond
started to germinate. Diamond, also known as Almaz (Алмаз). is an
eggplant variety originally bred in Ukraine, developed at the Donetskaya
Vegetable Experiment Station. It was brought to the US in 1993 by the
co-founder of Seed Savers Exchange, Kent Whealy. The two taller rows of
Long Purple adjacent to the Diamonds are from our own seed crop – they
germinated about a week earlier, almost as though they remembered this
place and were ready. Last year we tried to save Diamond for seed, but
deer got in and made a hearty feast with the row of large yellowing
fruit. Try again this year.
blocks with seeds and tiny germinating precious beings are filling
shelves in the greenhouse. Of special note: 1. the majority of the seeds
planting are ones grown and saved, these are varieties we’re familiar
with and they’re familiar with us, this place, the light and the soil. I
very quickly lose all ability to communicate just how spectacular this
is. If you will, please imagine a flock of flamingoes taking off from
the mangroves . 2. additionally! now growing seed from local seed
grower/gardener friends as well! YEAH! Couer de Bouef and Woodle Orange.
Excited about this because these are regionally adapted/ing varieties,
grown by friends with good taste, and seeds from friends are the coolest
thing. 3. The super dooper low temperatures last week (eeps! 10
degrees!?) had scurrying to cover beds in the greenhouse and bring in
the most tender things that wouldn’t make it through those low temps.
(Cold weather temps in the greenhouse a generally 10-15 degrees warmer
than outside). This means that the floor of our basement, our dining
table with wings extended, and an additional giant foldy table set up in
the living room are hosting a whole lot of little things that would
really rather being getting more light. For a brief while, the kitchen
floor became my new place for potting-up, making a good stand-in for our
greenhouse work bench. The dogs were very deliberate with their puppy
footing and rabble rousing – no seed tray disasters.
March, helped out with the annual Spearfish Seed Swap. The public
library host a community seed exchange box, shared carrot stories with
kiddos, and pulled together all their most excellent gardening resources
for display and check-out, local seed stewards shared their seed
stories online, and finest ice cream shop make another incredibly
delicious seed-themed ice cream flavor in celebration of, celebration
with the Seed Swap – crispy crunchy dark chocolatey seed bombs tossed in
a milk chocolate ice cream. Oh maaaan. And as part of the Seed Swap
seed merriment, got muddy making wild flower earth dumplings (aka seed
bombs) with all sorts of folks excited about creating more pollinator
habitat and forage in our community.
the spirit of celebrating gardens and life, seeds and pollinators,
community and community action, put together a zine as an introduction
to earth dumplings. You’d like your very own copy of the Earth Dumpling
zine, here you go. And here are some easy instructions for how to fold
it up, with many thanks to artist Ashley Topacio.
lastly: while warming up in the greenhouse after moving wet, slimy
occultation tarps and a whole lot of heavy sand bags in the field on a
cold and blustery afternoon. Springtime in a nutshell.
farmer is the only man in our economy who buys everything at retail,
sells everything at wholesale, and pays the freight both ways.”
reaps a harvest in the Autumn.” You’ll love collection of spring quotes
celebrating life and change.
farming came about from a moral race to the bottom, with corporations
vying against each other to produce more and bigger animals with less
care at lower cost.”
is a matter of dirt and dung. It is not the kind of thing we look to to
find the meaning of human life. It is too ordinary, too inescapably a
part of life to be interesting. We know that it has to be done, but see
no reason to pay much attention to it. But it is just because farming is
inescapably a part of human life that it may provide a clue to what is
most basically human, and so a clue to our place within the cosmos.”
farm is a manipulative creature. There is no such thing as finished.
Work comes in a stream and has no end. There are only the things that
must be done now and things that can be done later. The threat the farm
has got on you, the one that keeps you running from can until can’t is
this: do it now, or some living thing will wilt or suffer or die. Its
blackmail, really.”
is the greatest and fundamentally the most important of our industries.
The cities are but the branches of the tree of national life, the roots
of which go deeply into the land. We all flourish or decline with the
farmer.”
is respecting the basics of nature in action and ensuring that they
continue.”
do think that there is a big difference between family farms and
agri-business, and one of the distressing things that I think has
occurred is with consolidation of farm lands. You’ve seen large
agri-businesses benefit from enormous profits from existing farm
programs, and I think we should be focusing most of those programs on
those family farmers.” – Barack Obama
is the noblest of all alchemy; for it turns earth, and even manure,
into gold, conferring upon its cultivator the additional reward of
health.”
goal of any farmer, after producing enough to feed his own family, has
always been to find the best place to sell the year’s crop.”
love the idea of farm to table and farmer’s markets. I enjoy a meal
more if I know I’m eating something that’s good quality and good for
me.”
I help a farmer, I don’t differentiate between them based on their
region, as farmers have no borders. I want to live like a world citizen
and react like a human being.” – Prakash Raj
don’t, you don’t take it personally. Not my problem; I just kept
planting. Just like a farmer.”
was the first occupation of man, and as it embraces the whole earth, it
is the foundation of all other industries.”
ingredients trump recipes every time; farmers and ranchers who coax the
best from the earth can make any of us appear to be a great cook.”
farmers deserve praise, not condemnation; and their efficiency should
be cause for gratitude, not something for which they are penalized.” —
John F. Kennedy
need farmers, more than any other profession. If lawyers, politicians,
bankers, university academics or salesmen were to somehow disappear
tomorrow, I think the world would muddle through pretty well. Some
things might even get better. But if farmers were to vanish, most of us
would be dead within a year.”
wait for good or bad weather, you harvest, but working is something you
always need to do.”
person who is growing a garden, if he is growing it organically, is
improving a piece of the world. He is producing something to eat, which
makes him somewhat independent of the grocery business, but he is also
enlarging, for himself, the meaning of food and the pleasure of eating.”
are two spiritual dangers in not owning a farm. One is the danger of
supposing that breakfast comes from the grocery, and the other that heat
comes from the furnace.”
1946. That is not very long ago. Until then, where was all the food?
Dear folks, the food was in homes, gardens, local fields, and forests.
It was near kitchens, near tables, near bedsides. It was in the pantry,
the cellar, the backyard.”
fields are black and ploughed, and they lie like a great fan before us,
with their furrows gathered in some hand beyond the sky, spreading
forth from that hand, opening wide apart as they come toward us, like
black pleats that sparkle with thin, green spangles.”
in the country, on a little farm in southern Georgia, I am building a
quiet life of resistance. I am a radical peasant, and every day I take
out my little hammer, and I keep building.”
soil is the great connector of lives, the source and destination of
all. It is the healer and restorer and resurrector, by which disease
passes into health, age into youth, death into life. Without proper care
for it we can have no community, because without proper care for it we
can have no life.”
grandfather used to say that once in your life you need a doctor, a
lawyer, a policeman and a preacher, but every day, three times a day,
you need a farmer.”
has become essential to life; the forest, the lake, and the ocean
cannot sustain the increasing family of man; population declines with a
declining cultivation, and nations have ceased to be with the extinction
of their agriculture.” So grow your own food like vegetables and fruits
not only in pots but all over the world as the Mauryan Emperor Ashoka
did to overcome hunger the worst kind of illness as said by the Buddha.
not give up your authority and follow blindly the will of others. Find
out for yourself what is truth, what is real. Discover that there are
virtuous things. Once you have discovered for yourself embrace the good.
am a disabled person with multiple disabilities who is currently
working on entering into a nunnery to become an ordained nun. Obviously,
I have many things to say about this topic but, for the m…
Posted by: site admin @ 9:06 pm
![[ENG] Story of the Buddha](https://external.fblr15-1.fna.fbcdn.net/safe_image.php?w=480&h=250&url=https%3A%2F%2Fi.ytimg.com%2Fvi%2FwbDNlTXatp4%2Fhqdefault.jpg&cfs=1&sx=0&sy=36&sw=480&sh=250&ext=jpg&_nc_oe=6ffa0&_nc_sid=632586&_nc_o2e=1&ccb=3-6&_nc_hash=AQHzMg_Fo_Xs7r7B)
মানে ‘কর্ম’। কাম্মার আইন মানে আমাদের কর্মের অযোগ্য ফলাফল রয়েছে। শরীর,
বক্তৃতা বা মনের কাজ রয়েছে যা অন্যের ক্ষতি, নিজের ক্ষতি, বা উভয়ের
ক্ষতির দিকে পরিচালিত করে। যেমন কাজ খারাপ বলা হয় (বা ‘অযৌক্তিক’) কামমা।
তারা সাধারণত লোভ, ঘৃণা বা বিভ্রম দ্বারা প্রেরিত হয়। কারণ তারা
বেদনাদায়ক ফলাফল নিয়ে আসে, তাদের করা উচিত নয়।
বক্তৃতা বা মনের কাজ রয়েছে যা অন্যের সাথে ভাল, নিজের নিজের মঙ্গল, বা
উভয়ই ভাল। যেমন কাজ ভাল (বা ‘স্বাস্থ্যকর’) Kamma বলা হয়। তারা সাধারণত
উদারতা, সমবেদনা বা জ্ঞান দ্বারা প্রেরিত হয়। কারণ তারা সুখী ফলাফল নিয়ে
আসে, তারা যত তাড়াতাড়ি সম্ভব করা উচিত।
এক অভিজ্ঞতার ফলে নিজের পূর্ববর্তী কামমার ফলাফল। যখন দুর্ভাগ্য ঘটে, অন্য
কেউকে দোষারোপ করার পরিবর্তে, কেউ নিজের অতীত আচরণে কোনও দোষারোপ করতে
পারে। যদি কোন দোষ পাওয়া যায়, তার পরিণতিগুলির অভিজ্ঞতা ভবিষ্যতে আরও
একটি সতর্কতা অবলম্বন করবে। সুখের সময়, এটি মঞ্জুর করার পরিবর্তে, এটি ভাল
কাম্মার ফলাফল কিনা তা দেখতে দেখতে পারে। যদি তাই হয়, তার সুখের ফলাফলের
অভিজ্ঞতা ভবিষ্যতে আরও ভাল কাম্মাকে উৎসাহিত করবে।
নির্দেশ করে যে, ঐশ্বরিক বা অন্যথায় কোনটি ভাল এবং খারাপ কাম্মার
পরিণতিগুলি বন্ধ করার ক্ষমতা নেই। যতটা সম্ভব ভাল কাম্মার মতো ভাল কাম্মার
সমস্ত রূপকে এড়ানোর জন্য বৌদ্ধ কামমা এড়ানোর জন্য বৌদ্ধদের একটি বৃহত্তর
উৎসাহ দেয় এমন এক অর্থ কী করে।
কেউ খারাপ কাম্মার ফলাফল থেকে পালাতে পারে না, তবে কেউ তাদের প্রভাবকে
কমিয়ে দিতে পারে। বিশুদ্ধ পানি একটি গ্লাসে মিশ্রিত একটি চামচ পুরো মিষ্টি
করে তোলে, তবে একটি মিষ্টি জলের মধ্যে মিশ্রিত লবণের একই চামচটি খুব কমই
পানির স্বাদ পরিবর্তন করে। একইভাবে, একজন ব্যক্তির মধ্যে একটি খারাপ
কাম্মার ফলস্বরূপ বাস্তবে অল্প পরিমাণে কম্মা কাজ করা বেদনাদায়ক, যদিও
একজন ব্যক্তির মধ্যে একই খারাপ কাম্মার ফলাফলটি ভাল কাম্মার একটি বড়
চুক্তি করার ফলে কেবল মৃদুভাবে অনুভূত হয়।
Tassa Bhagavato Arahato Samma Sambuddhassa.Please support the BSWA in
making teachings available for free online via Patreon:https:…
14) Classical Azerbaijani- Klassik Azərbaycan,
“ekintza” esan nahi du. Kammaren legeak gure ekintzen emaitza
ezinbestekoak daudela esan nahi du. Badira gorputzaren kalteak,
norberaren kalteak edo biak kalteak ekartzen dituzten gorputz, hizkera
edo adimenaren eskriturak. Horrelako egintzak txarrak (edo “ez”) deitzen
dira Kamma. Normalean gutizia, gorrotoa edo ilusioa motibatuta daude.
Emaitza mingarriak ekartzen dituztelako, ez dira egin behar.
ere gorputzaren ongizatea, norberaren ongizatea, edo biak ongizateari
ekiteko gorputz, hizkera edo adimenaren eskriturak ere badaude. Halako
egintzak Kamma onak (edo “osasuntsuak”) deitzen dira. Normalean
eskuzabaltasuna, errukia edo jakinduria motibatuta daude. Emaitza
zoriontsuak ekartzen dituztelako, ahalik eta maiz egin behar dira.
esperientziak zer den aurreko Kamma baten emaitza da. Zoritxarra
gertatzen denean, beste norbaitek leporatu beharrean, norberaren
iraganeko jokabideetan edozein errua bilatu dezake. Akats bat aurkitzen
bada, bere ondorioen esperientziak etorkizunean kontuz ibili beharko du.
Zoriontasuna gertatzen denean, eman beharrean, Kamma onaren emaitza den
ala ez ikus daiteke. Hala bada, emaitza atseginen esperientziak
etorkizunean kamma onagoa bultzatuko du.
adierazi zuen inolako, jainkozko edo bestela, ez dela inolako botererik
Kamma on eta txarraren ondorioak gelditzeko. Ereiten batek ematen
duenak budistari pizgarri handiagoa ematen dio, Kamma txarraren forma
guztiak ahalik eta gehien egiten dituen bitartean.
txarraren emaitzak ezin diren arren, eragina gutxitu dezake. Ur puruko
edalontzi batean nahastutako gatz koilara batek oso gazia bihurtzen du,
ur gezako aintziran nahastutako gatz-koilara berak ia ez du uraren
zaporea aldatzen. Era berean, Kamma on bat baino ez da kamma txarraren
baten emaitza, gaur egun, Kamma on bat baino ez da mingarria, izan ere,
Kamma oso ona egiten ari den pertsona baten kamma txarra beraren emaitza
da.
азначае “дзеянне”. Закон Камы азначае, што ёсць непазбежныя вынікі
нашых дзеянняў. Ёсць справы аб целе, прамове ці розуме, якія прыводзяць
да шкоды чужых, уласнай шкоды альбо да шкоды абодвух. Такія справы
называюцца дрэннымі (альбо “нядобразычлівымі”) кармамі. Звычайна яны
матывуюць сквапнасць, нянавісць альбо зман. Паколькі яны прыносяць
балючыя вынікі, іх нельга рабіць.
таксама справы аб целе, прамове ці розуме, якія вядуць да дабрабыту
іншых людзей, уласнага дабрабыту альбо да дабрабыту абодвух. Такія
справы называюцца добрымі (альбо “карыснымі”) кармамі. Звычайна яны
матывуюцца шчодрасцю, спачуваннем ці мудрасцю. Паколькі яны прыносяць
шчаслівыя вынікі, іх трэба рабіць як мага часцей.
чынам, большая частка таго, што можна атрымаць, з’яўляецца вынікам
уласнай папярэдняй Камы. Калі адбываецца няшчасце, замест таго, каб
вінаваціць кагосьці іншага, можна шукаць любую віну ў сваім мінулым
паводзінах. Калі будзе знойдзена віна, вопыт яго наступстваў у будучыні
зробіць яшчэ адзін асцярожны. Калі адбываецца шчасце, замест таго, каб
успрымаць яго як належнае, можна паглядзець, ці з’яўляецца гэта вынікам
добрай Камы. Калі гэта так, вопыт яго прыемных вынікаў будзе стымуляваць
больш добрую карму ў будучыні.
адзначыў, што ніякая істота, боская ці інакш мае сілу, каб спыніць
наступствы добрай і дрэннай Камы. Той факт, што чалавек пажынае толькі
тое, што адзін свінамае дае будыстам большы стымул, каб пазбегнуць усіх
формаў дрэннай кармы, робячы як мага больш добрай кармы.
нельга пазбегнуць вынікаў дрэннай Камы, можна паменшыць іх эфект. Лыжка
солі, змешанай у шклянцы чыстай вады, робіць усё вельмі салёным, у той
час як тая ж лыжка солі змешваецца ў прэснаводным возеры, наўрад ці
мяняе густ вады. Сапраўды гэтак жа, вынік дрэннай кармы ў чалавека,
звыкла робіць толькі невялікую колькасць добрай кармы, сапраўды балюча, у
той час як вынік таго ж дрэннай кармы ў чалавека звыкла робіць вялікую
частку добрай Камы толькі мякка адчуваецца.
znači “radnju”. Zakon Kamme znači da postoje neizbježni rezultati naših
postupaka. Postoje djela tijela, govora ili uma koji vode na štetu
drugih, vlastite štete ili na štetu oboje. Takve djela nazivaju se lošim
(ili “neobuzdanim”) Kammom. Obično su motivirani pohlepom, mržnjom ili
zabludom. Jer donose bolne rezultate, ne bi ih trebalo učiniti.
i djela tijela, govora ili uma koja vode u druge biće, vlastiti dobro
biće ili do znanosti oboje. Takve djela nazivaju se dobrom (ili
‘zdravom’) Kammom. Obično su motivirani velikodušnim, saosećanjem ili
mudrošću. Jer donose sretne rezultate, oni bi trebali biti učinjeni što
je češće moguće.
mnogo toga što jedna iskustva rezultat nečije prethodne kame. Kada se
dogodi nesreća, umjesto da okrivite nekog drugog, može potražiti bilo
kakva kriva u vlastitom prošlošću. Ako se utvrdi greška, iskustvo
njegovih posljedica učinit će još jednu pažljivu u budućnosti. Kad se
dogodi sreća, umjesto da ga uzmete zdravo za gotovo, može se pogledati
da li je rezultat dobre kame. Ako je to slučaj, iskustvo njegovih
prijatnih rezultata potaknut će više dobre kame u budućnosti.
je naglasio da nema nikakve, božanske ili na drugi način, nema nikakvu
moć da zaustavi posljedice dobre i lošeg Kamme. Činjenica da jedan žeti
upravo ono što samo krmači daje budistiku veći poticaj da izbjegne sve
oblike lošeg Kamme dok rade što više dobre kame.
ne može pobjeći od rezultata lošeg Kamme, može se umanjiti njihov
učinak. Kašika soli pomiješana u čaši čiste vode čini cijelu vrlo slanu,
dok se ista kašika soli miješaju u slatkovodno jezeru teško mijenja
ukus vode. Slično tome, rezultat lošeg Kamme u osobi obično radi samo
mala količina dobre kame, doista je bolan, dok je rezultat iste lošeg
Kamme u osobi koja obično radi mnogo dobrog kame.
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(Romantic pa…
означава “действие”. Законът на Kamma означава, че има неизбежни
резултати от нашите действия. Има дела на тяло, реч или ум, които водят
до вреда на другите, собствена вреда или вреда на двете. Такива дела се
наричат лоши (или “нездравословни”) kamma. Обикновено те са мотивирани
от алчност, омраза или заблуда. Тъй като те носят болезнени резултати,
те не трябва да се извършват.
и дела за тяло, реч или ума, които водят до благосъстояние на другите,
собственото си благосъстояние или на благосъстоянието на двете. Такива
дела се наричат добри (или “здравословни”) kamma. Обикновено те са
мотивирани от щедрост, състрадание или мъдрост. Тъй като те носят
щастливи резултати, те трябва да се правят възможно най-често.
много от това, което един опит е резултат от предишната кама. Когато се
случи нещастие, вместо да обвинявате някой друг, човек може да търси
някаква вина в собственото минало поведение. Ако се намери грешка,
опитът на последствията от нея ще направи още един внимателен в бъдеще.
Когато се случи щастието, вместо да го вземе за даденост, човек може да
изглежда, за да види дали е резултат от добра кама. Ако е така, опитът
на приятните му резултати ще насърчи по-добра ката от бъдеще.
посочи, че никой не е, божествен или по друг начин, има някаква сила да
спре последиците от доброто и лоша кама. Фактът, че човек извлича точно
това, което един свине дава на будиста по-голям стимул да се избегнат
всички форми на лоша кама, докато правят възможно най-много добра Kamma.
че не може да избяга от резултатите от лоша кама, човек може да намали
техния ефект. Лъжица сол, смесена в чаша чиста вода, прави всичко много
солено, докато същата лъжица сол, смесена в сладководско езеро, едва ли
променя вкуса на водата. По същия начин, резултатът от лоша кама в човек
обичайно извършва само малка част от добрата кама е болезнена, докато
резултатът от една и съща лоша кама в човек обичайно прави много добра
кама, само леко усеща.
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33) Classical Filipino klassikaline filipiinlane,
“Kapag handa na ang estudyante, lalabas ang guro.”- The Buddha34) Classical Finnish- Klassinen suomalainen,
“Kun oppilas on valmis, opettaja ilmestyy.” - Buddha -
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35) Classical French- Français classique,
“Lorsque l’étudiant est prêt, l’enseignant apparaîtra.” - Le Bouddha -
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36) Classical Frisian- Klassike Frysk,
“As de studint klear is, sil de learaar ferskine.” - De Buddha -
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37) Classical Galician-Clásico galego,
“Cando o alumno estea listo, aparecerá o profesor.” - O Buda -
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38) Classical Georgian-კლასიკური ქართული,
“როდესაც სტუდენტი მზად იქნება, მასწავლებელი გამოჩნდება.” - ბუდა -
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39) Classical German- Klassisches Deutsch,
Wenn der Schüler bereit ist, wird der Lehrer erscheinen.“ – Der Buddha -
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40) Classical Greek-Κλασσικά Ελληνικά,
“Όταν ο μαθητής είναι έτοιμος, ο δάσκαλος θα εμφανιστεί.” - Ο Βούδας42) Classical Haitian Creole-Klasik kreyòl,
“Lè elèv la pare, pwofesè a ap parèt.” - Bouda a -
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43) Classical Hausa-Hausa Hausa,
“Lokacin da ɗalibin ya shirya, malamin zai bayyana.” - Buddha -
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44) Classical Hawaiian-Hawaiian Hawaiian,
“Ke mākaukau ka haumāna, e puka mai ke kumu.” - The Buddha -
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45) Classical Hebrew- עברית קלאסית
“כשהתלמיד יהיה מוכן, המורהיופיע.” - הבודהה
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46) Classical Hmong- Lus Hmoob,
“Thaum tus tub kawm npaj txhij, tus kws qhia ntawv yuav tshwm sim.” - Vaj Qhia -
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47) Classical Hungarian-Klasszikus magyar,
“Amikor a diák készen áll, megjelenik a tanár.” - Buddha -
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48) Classical Icelandic-Klassísk íslensku,
“Þegar nemandinn er tilbúinn mun kennarinn birtast.” - Búdda -
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49) Classical Igbo,Klassískt Igbo,
“Mgbe nwa akwụkwọ ahụ dị njikere, onye nkụzi ga-apụta.” - Buddha -
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50) Classical Indonesian-Bahasa Indonesia Klasik,
“Ketika siswa siap, guru akan muncul.” - Sang Buddha -
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51) Classical Irish-Indinéisis Clasaiceach,
“Nuair a bheidh an mac léinn réidh, beidh an múinteoir le feiceáil.” - An Búda -
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52) Classical Italian-Italiano classico,
“Quando lo studente è pronto, apparirà l’insegnante.”- Il Buddha
54) Classical Javanese-Klasik Jawa, -
“Yen murid wis siyap, guru bakal muncul.” - Buddha
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56) Classical Kazakh-Классикалық қазақ,
«Оқушы дайын болғанда, мұғалім пайда болады.»- Будда -
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57) Classical Khmer- ខ្មែរបុរាណ,
“ពេលសិស្សត្រៀម គ្រូនឹងលេចមក”
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58) Classical Kinyarwanda
“Iyo umunyeshuri yiteguye, umwarimu azagaragara.” - Buda -
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60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
“Gava ku xwendekar amade be, mamoste dê xuya bibe.” - Buddha -
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61) Classical Kyrgyz-Классикалык Кыргыз,
-
“Студент даяр болгондо, мугалим пайда болот.” - Будда
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63) Classical Latin-LXII) Classical Latin,
“Cum discipulus paratus est, magister apparebit.” - Buddh -
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64) Classical Latvian-Klasiskā latviešu valoda,
“Kad skolēns būs gatavs, parādīsies skolotājs.” - Buda -
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65) Classical Lithuanian-Klasikinė lietuvių kalba,
“Kai mokinys bus pasiruošęs, pasirodys mokytojas.” - Buda -
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66) Classical Luxembourgish-Klassesch Lëtzebuergesch,
“Wann de Schüler prett ass, erschéngt den Enseignant.” - De Buddha -
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67) Classical Macedonian-Класичен македонски,
„Кога ученикот е подготвен, учителот ќе се појави“ - Буда -
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68) Classical Malagasy,класичен малгашки,
“Rehefa vonona ny mpianatra, dia hiseho ny mpampianatra.”— Bouddha
71) Classical Maltese-Klassiku Malti,
“Meta l-istudent ikun lest, l-għalliem se jidher.” - Il-Buddha -
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72) Classical Maori-Maori Maori,
“Ia ineine ana‘e te piahi, e haere mai te orometua haapii.”—Buddha74) Classical Mongolian-Сонгодог Монгол,
“Оюутан бэлэн болмогц багш гарч ирнэ.” Будда
77) Classical Norwegian-Klassisk norsk,
“Når eleven er klar, vil læreren dukke opp.” - Buddhaا
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79) Classical Pashto- ټولګی پښتو
- “کله چې زده کونکی چمتو وي، ښوونکی به راڅرګند شي.” - بودا
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80) Classical Persian-کلاسیک فارسی
- “وقتی دانش آموز آماده شد، معلم ظاهر می شود.” - بودا
-
-
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81) Classical Polish-Język klasyczny polski,
“Quando o aluno estiver pronto, o professor aparecerá.” – O Buda -
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82) Classical Portuguese-Português Clássico,
„Când elevul este gata, profesorul va apărea.” – Buddha84) Classical Romanian-Clasic românesc,
«Когда ученик будет готов, появится учитель» — Будда. -
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85) Classical Russian-Классический русский,
«Kogda uchenik budet gotov, poyavitsya uchitel’» — Budda. -
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86) Classical Samoan-Samoan Samoa,
“Pe a sauni le tamaitiiti aʻoga, o le a sau le faiaʻoga.”— The Buddha -
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88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
“Nuair a bhios an oileanach deiseil, nochdaidh an tidsear.” - An Buddha
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89) Classical Serbian-Класични српски,
“Када ученик буде спреман, учитељ ће се појавити.” - Буда -
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90) Classical Sesotho-Seserbia ea boholo-holo,
“Ha seithuti se se se loketse, mosuoe o tla hlaha.” - The Buddha -
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91) Classical Shona-Shona Shona,
“Kana mudzidzi agadzirira, mudzidzisi achaonekwa.” - The Buddha -
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94) Classical Slovak-Klasický slovenský,
“Keď je študent pripravený, objaví sa učiteľ.” - Buddha -
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95) Classical Slovenian-Klasična slovenska,
“Ko bo učenec pripravljen, se bo pojavil učitelj.” - Buda -
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96) Classical Somali-Soomaali qowmiyadeed,
“Marka ardaygu diyaar yahay, macalinku wuu soo muuqan doonaa.” - Buda
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97) Classical Spanish-Español clásico,
-
Nalika murid siap, guru bakal muncul.” - Buddha
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98) Classical Sundanese-Sunda Klasik,
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“Nalika murid siap, guru bakal muncul.” - Buddha
-
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99) Classical Swahili,Kiswahili cha Classical,
“Mwanafunzi anapokuwa tayari, mwalimu atatokea.” - The Buddha -
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100) Classical Swedish-Klassisk svensk,
“När eleven är redo kommer läraren att dyka upp.” - Buddha -
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101) Classical Tajik-тоҷикӣ классикӣ,
“Вақте ки донишҷӯ омода аст, муаллим пайдо мешавад.” - Буддо
growing fruits 
vegetables 
White Home
Lab
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56) Classical Kazakh-Классикалық қазақ,57) Classical Khmer- ខ្មែរបុរាណ,58) Classical Kinyarwanda59) Classical Korean-고전 한국어,60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),61) Classical Kyrgyz-Классикалык Кыргыз,62) Classical Lao-ຄລາສສິກລາວ,63) Classical Latin-LXII) Classical Latin,64) Classical Latvian-Klasiskā latviešu valoda,65) Classical Lithuanian-Klasikinė lietuvių kalba,66) Classical Luxembourgish-Klassesch Lëtzebuergesch,67) Classical Macedonian-Класичен македонски,68) Classical Malagasy,класичен малгашки,69) Classical Malay-Melayu Klasik,70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,71) Classical Maltese-Klassiku Malti,72) Classical Maori-Maori Maori,73) Classical Marathi-क्लासिकल माओरी,74) Classical Mongolian-Сонгодог Монгол,75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),77) Classical Norwegian-Klassisk norsk,
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78) Classical Odia (Oriya)79) Classical Pashto- ټولګی پښتو80) Classical Persian-کلاسیک فارسی81) Classical Polish-Język klasyczny polski,82) Classical Portuguese-Português Clássico,83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,84) Classical Romanian-Clasic românesc,85) Classical Russian-Классический русский,86) Classical Samoan-Samoan Samoa,
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87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
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89) Classical Serbian-Класични српски,90) Classical Sesotho-Seserbia ea boholo-holo,91) Classical Shona-Shona Shona,92) Classical Sindhi,93) Classical Sinhala-සම්භාව්ය සිංහල,94) Classical Slovak-Klasický slovenský,95) Classical Slovenian-Klasična slovenska,96) Classical Somali-Soomaali qowmiyadeed,97) Classical Spanish-Español clásico,98) Classical Sundanese-Sunda Klasik,99) Classical Swahili,Kiswahili cha Classical,100) Classical Swedish-Klassisk svensk,101) Classical Tajik-тоҷикӣ классикӣ,102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
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means ‘action’. The Law of Kamma means that there are inescapable
results of our actions. There are deeds of body, speech or mind that
lead to others’ harm, one’s own harm, or to the harm of both. Such deeds
are called bad (or ‘unwholesome’) kamma. They are usually motivated by
greed, hatred or delusion. Because they bring painful results, they
should not be done.
are also deeds of body, speech or mind that lead to others’ well being,
one’s own well being, or to the well being of both. Such deeds are
called good (or ‘wholesome’) kamma. They are usually motivated by
generosity, compassion or wisdom. Because they bring happy results, they
should be done as often as possible.
much of what one experiences is the result of one’s own previous kamma.
When misfortune occurs, instead of blaming someone else, one can look
for any fault in one’s own past conduct. If a fault is found, the
experience of its consequences will make one more careful in the future.
When happiness occurs, instead of taking it for granted, one can look
to see if it is the result of good kamma. If so, the experience of its
pleasant results will encourage more good kamma in the future.
Buddha pointed out that no being whatsoever, divine or otherwise, has
any power to stop the consequences of good and bad kamma. The fact that
one reaps just what one sows gives to the Buddhist a greater incentive
to avoid all forms of bad kamma while doing as much good kamma as
possible.
one cannot escape the results of bad kamma, one can lessen their
effect. A spoon of salt mixed in a glass of pure water makes the whole
very salty, whereas the same spoon of salt mixed in a freshwater lake
hardly changes the taste of the water. Similarly, the result of a bad
kamma in a person habitually doing only a small amount of good kamma is
painful indeed, whereas the result of the same bad kamma in a person
habitually doing a great deal of good kamma is only mildly felt.
one saves us but ourselves. No one
can and no one may.
का अर्थ है ‘कार्रवाई’। कम्मा के कानून का मतलब है कि हमारे कार्यों के
अपरिहार्य परिणाम हैं। शरीर, भाषण या दिमाग के कर्म हैं जो दूसरों के
नुकसान, किसी के नुकसान, या दोनों के नुकसान के लिए नेतृत्व करते हैं। इस
तरह के कर्मों को खराब (या ‘unwholesome’) Kamma कहा जाता है। वे आमतौर पर
लालच, घृणा या भ्रम से प्रेरित होते हैं। क्योंकि वे दर्दनाक परिणाम लाते
हैं, उन्हें नहीं किया जाना चाहिए।
भाषण या दिमाग के कर्म भी हैं जो दूसरों के कल्याण, किसी का अपना कल्याण,
या दोनों के कल्याण के लिए नेतृत्व करते हैं। ऐसे कर्मों को अच्छा (या
‘पूर्ण’) काममा कहा जाता है। वे आमतौर पर उदारता, करुणा या ज्ञान से
प्रेरित होते हैं। क्योंकि वे खुश परिणाम लाते हैं, उन्हें जितनी बार संभव
हो सके किया जाना चाहिए।
प्रकार एक अनुभव के अपने पिछले काम का परिणाम है। जब दुर्भाग्य होता है,
किसी और को दोषी ठहराते हुए, कोई भी किसी के अपने पिछले आचरण में किसी भी
गलती की तलाश कर सकता है। यदि कोई गलती मिलती है, तो इसके परिणामों का
अनुभव भविष्य में एक और सावधान कर देगा। जब खुशी होती है, तो इसे लेने के
बजाय, यह देखने के लिए देख सकता है कि यह अच्छा काममा का नतीजा है या नहीं।
यदि ऐसा है, तो इसके सुखद परिणामों का अनुभव भविष्य में अधिक अच्छे काममा
को प्रोत्साहित करेगा।
ने बताया कि कोई भी, दिव्य या अन्यथा नहीं, अच्छे और बुरे काममा के
परिणामों को रोकने के लिए कोई शक्ति है। तथ्य यह है कि एक जो कुछ बोता है
वह बौद्ध को देता है जितना संभव हो उतना अच्छा काममा करने के दौरान बुरे
काममा के सभी रूपों से बचने के लिए एक बड़ा प्रोत्साहन।
कोई खराब काममा के परिणामों से बच नहीं सकता है, लेकिन कोई भी उनके प्रभाव
को कम कर सकता है। एक गिलास शुद्ध पानी में मिश्रित नमक का एक चम्मच पूरे
नमकीन बनाता है, जबकि एक ताजे पानी की झील में मिश्रित नमक का एक ही चम्मच
पानी के स्वाद को शायद ही बदलता है। इसी प्रकार, एक व्यक्ति में एक बुरे
काममा का नतीजा केवल एक छोटी राशि को केवल थोड़ी सी मात्रा में कर रहा है,
वास्तव में दर्दनाक है, जबकि एक व्यक्ति में एक ही बुरे काममा का परिणाम
आदत से अच्छा काम कर रहा है, केवल हल्के ढंग से महसूस किया जाता है।
beteken ‘aksie’. Die wet van kamma beteken dat daar onontkombare
resultate van ons optrede is. Daar is dade van liggaam, spraak of gees
wat lei tot ander se skade, ‘n mens se eie skade of tot die skade van
albei. Sulke dade word slegte (of ‘onheilspellende’) kamma genoem. Hulle
word gewoonlik gemotiveer deur gierigheid, haat of misleiding. Omdat
dit pynlike resultate lewer, moet dit nie gedoen word nie.
is ook dade van liggaam, spraak of gees wat lei tot ander se welstand,
‘n mens se eie welstand of tot die welstand van albei. Sulke dade word
goeie (of ‘gesond’) kamma genoem. Dit word gewoonlik gemotiveer deur
vrygewigheid, deernis of wysheid. Omdat hulle gelukkige resultate lewer,
moet dit so gereeld as moontlik gedoen word.
van wat ‘n mens ervaar, is die resultaat van ‘n mens se eie vorige
kamma. As ongeluk voorkom, in plaas daarvan om iemand anders te blameer,
kan ‘n mens in ‘n mens se eie gedrag op soek wees na enige fout. As ‘n
fout gevind word, sal die ervaring van die gevolge daarvan in die
toekoms versigtiger wees. As geluk plaasvind, kan ‘n mens kyk of dit die
resultaat is van goeie kamma, in plaas daarvan om dit as
vanselfsprekend te aanvaar. As dit die geval is, sal die ervaring van sy
aangename resultate in die toekoms meer goeie kamma aanmoedig.
Boeddha het daarop gewys dat geen wese hoegenaamd, goddelik of
andersins, enige mag het om die gevolge van goeie en slegte kamma te
stop nie. Die feit dat ‘n mens net wat ‘n sôe aan die Boeddhis gee, ‘n
groter aansporing om alle vorme van slegte kamma te vermy, terwyl hy
soveel as moontlik goeie kamma doen.
‘n mens nie van die resultate van Bad Kamma kan ontsnap nie, kan ‘n
mens die effek daarvan verminder. ‘N Lepel sout wat in ‘n glas suiwer
water gemeng word, maak die geheel baie sout, terwyl dieselfde lepel
sout in ‘n varswatermeer gemeng word, wat die smaak van die water skaars
verander. Net so is die resultaat van ‘n slegte kamma by ‘n persoon wat
gewoonlik net ‘n klein hoeveelheid goeie kamma doen, inderdaad pynlik,
terwyl die resultaat van dieselfde slegte kamma by ‘n persoon wat
gewoonlik baie goeie kamma doen, net effens gevoel word.
do të thotë ‘veprim’. Ligji i Kamma do të thotë që ka rezultate të
pashmangshme të veprimeve tona. Ka vepra të trupit, fjalës ose mendjes
që çojnë në dëmin e të tjerëve, dëmin e vetvetes ose dëmin e të dyjave.
Vepra të tilla quhen kamma të këqija (ose ‘jo të mirë’. Ata zakonisht
motivohen nga lakmia, urrejtja ose mashtrimi. Për shkak se ato sjellin
rezultate të dhimbshme, ato nuk duhet të bëhen.
gjithashtu vepra të trupit, fjalës ose mendjes që çojnë në mirëqenien e
të tjerëve, mirëqenien e dikujt ose mirëqenien e të dyve. Vepra të
tilla quhen kamma të mira (ose ‘të shëndetshme’). Ata zakonisht
motivohen nga bujaria, dhembshuria ose mençuria. Për shkak se ato
sjellin rezultate të lumtura, ato duhet të bëhen sa më shpesh të jetë e
mundur.
shumica e asaj që përjeton është rezultat i kamma e mëparshme e dikujt.
Kur ndodh fatkeqësia, në vend që të fajësoni dikë tjetër, mund të
kërkoni ndonjë faj në sjelljen e kaluar të dikujt. Nëse gjendet një faj,
përvoja e pasojave të tij do ta bëjë një më të kujdesshëm në të
ardhmen. Kur ndodh lumturia, në vend që ta merrni si të mirëqenë, mund
të shikoni nëse është rezultat i kamma e mirë. Nëse po, përvoja e
rezultateve të saj të këndshme do të inkurajojë më shumë kamma të mira
në të ardhmen.
theksoi se asnjë qenie, hyjnore ose ndryshe, ka ndonjë fuqi për të
ndaluar pasojat e kamës së mirë dhe të keqe. Fakti që njeriu korr vetëm
atë që i jep njeriut Budist një nxitje më të madhe për të shmangur të
gjitha format e Kamma të keqe ndërsa bën sa më shumë kamma të mira.
nuk mund të shpëtojë nga rezultatet e kamës së keqe, mund të zvogëlohet
efekti i tyre. Një lugë kripe e përzier në një gotë ujë të pastër e bën
tërë shumë të kripur, ndërsa e njëjta lugë kripe e përzier në një liqen
me ujë të ëmbël vështirë se ndryshon shijen e ujit. Në mënyrë të
ngjashme, rezultati i një kamma të keqe në një person që zakonisht bën
vetëm një sasi të vogël kamma të mirë është me të vërtetë e dhimbshme,
ndërsa rezultati i të njëjtit kamma të keqe në një person që zakonisht
bën një pjesë të madhe të kamës së mirë është ndjerë vetëm butësisht.
ማለት <እርምጃ> ማለት ነው. የ KAMMA ህግ ማለት ድርጊታችን ሊደረስባቸው የማይችሉ ውጤቶች አሉ
ማለት ነው. ወደ ሌሎች ጉዳት, የአንድ ሰው ጉዳት ወይም ለሁለቱም ጉዳት የሚመሩ የሰውነት, የንግግር ወይም
የአእምሮ ሥራዎች አሉ. እንደነዚህ ያሉት ሥራዎች መጥፎዎች (ወይም ‘healeomale’) ካምማ ይባላሉ. እነሱ
ብዙውን ጊዜ በስግብግብነት, ጥላቻ ወይም ማታለል ይነሳሳሉ. እነሱ ህመም የሚያስገኙ ውጤቶችን ያመጣሉ, እነሱ
መከናወን የለባቸውም.
ወደ ሌሎች ጥሩ ጤንነት የሚመራ የአካል, የንግግር ወይም የአእምሮ ሥራዎችም አሉ, የአንድን ሰው ጥሩ ጤንነት
ወይም የሁለቱም ጉድጓድ ነው. እንደነዚህ ያሉት ሥራዎች ጥሩ (ወይም <ጤናማ “ተብለው ይጠራሉ) ካማ. እነሱ
በልግስና, ርህራሄ ወይም ጥበብ ይነሳሳሉ. ምክንያቱም ደስተኛ ውጤቶችን ያመጣሉ, በተቻለ መጠን መከናወን አለባቸው.
አንድ የሚያጋጥሟቸው አንድ ተሞክሮ ያለው አንድ የአንድን ተሞክሮ ካምማ ውጤት ነው. ችግር በሚከሰትበት ጊዜ, ሌላ
ሰው ከመውቀስ ይልቅ አንድ ሰው በአንዱ ያለፈው ሰው ሥነ ምግባር ውስጥ ማንኛውንም ስህተት መፈለግ ይችላል.
ስህተት ከተገኘ ውጤቱ አንድ ተጨማሪ ጠንቃቃ ሆኖ ይቀጥላል. ደስታ በሚከሰትበት ጊዜ, አቅሙ ከመፈለግ ይልቅ አንድ
ሰው የመልካም ካምማ ውጤት እንደሆነ ለማየት ማየት ይችላል. ከሆነ, ደስ የሚያሰኘው ውጤት ልምድ ለወደፊቱ የበለጠ
ጥሩ ካምማ ያበረታታል.
መለኮታዊም ሆነ መጥፎ ካምማ የሚያስከትለውን ውጤት የማስቆም ኃይል እንዳለው ጠቁሟል. አንድ ሰው ከቡድሃ ውስጥ
የሚፈጥርበትን መንገድ በተቻለ መጠን ብዙ ጥሩ ካምሞር ለማድረግ ሁሉንም መጥፎ ካምማ ለማስወገድ ታላቅ ማበረታቻ.
ሰው ከመጥፎ ካምማ ውጤት ማምለጥ የማይችል ቢሆንም አንድ ሰው ውጤታቸውን መቀነስ ይችላል. በፀሐይ ብርጭቆ ብርጭቆ
ውስጥ የተደባለቀ የጨው ማንኪያ አጠቃላይ ጨዋማ ያደርገዋል, በንግግር ውሃ ውስጥ የተደባለቀ የጨው ሐይቅ የውሃው
ጣዕም ይለወጣል. በተመሳሳይም, በአንድ ሰው ውስጥ አንድ መጥፎ ካሜራ ብቻ ነው የሚሰራው በእውነቱ በጣም ጥሩ ነው,
ነገር ግን በአንድ ሰው ውስጥ አንድ ዓይነት መጥፎ ካማ ውጤት በአካል ጥሩ ጥሩ ካምማ በሆነ መንገድ የተሰማው
ነው.
يعني “العمل”. قانون كاما يعني أن هناك نتائج لا مفر منها لأفعالنا. هناك
أفعال للجسم أو الكلام أو العقل التي تؤدي إلى ضرر الآخرين ، أو ضرر المرء ،
أو إلى ضرر كليهما. وتسمى هذه الأفعال سيئة (أو “غير صحية”) كاما. وعادة
ما يكون الدافع وراء الجشع أو الكراهية أو الوهم. لأنهم يجلبون نتائج مؤلمة
، لا ينبغي القيام بها.
أيضًا أفعال من الجسم أو الكلام أو العقل تؤدي إلى رفاهية الآخرين أو
رفاهية المرء أو إلى رفاهية الاثنين. وتسمى هذه الأفعال جيدة (أو “صحية”)
كاما. عادة ما تكون مدفوعة بالكرم أو التعاطف أو الحكمة. لأنهم يجلبون
نتائج سعيدة ، يجب أن يتم ذلك قدر الإمكان.
فإن الكثير مما يختبره المرء نتيجة كاما السابقة. عندما يحدث سوء الحظ ،
بدلاً من إلقاء اللوم على شخص آخر ، يمكن للمرء أن يبحث عن أي خطأ في سلوكه
السابق. إذا تم العثور على خطأ ، فإن تجربة عواقبه ستجعل حذرًا آخر في
المستقبل. عندما تحدث السعادة ، بدلاً من أخذها كأمر مسلم به ، يمكن للمرء
أن يبحث لمعرفة ما إذا كان نتيجة Kamma الجيدة. إذا كان الأمر كذلك ، فإن
تجربة نتائجها اللطيفة ستشجع المزيد من Kamma في المستقبل.
بوذا إلى أنه لا يوجد أي شيء على الإطلاق ، إلهي أو غير ذلك ، لديه أي قوة
لوقف عواقب Kamma الجيدة والسيئة. حقيقة أن المرء يجني فقط ما يزرعه المرء
للبوذي حافز أكبر لتجنب جميع أشكال كاما السيئة أثناء القيام بأكبر قدر
ممكن من كاما.
الرغم من أنه لا يمكن للمرء أن يفلت من نتائج Kamma السيئة ، يمكن للمرء
أن يقلل من تأثيره. ملعقة من الملح المخلوطة في كوب من الماء النقي تجعل كل
مالحة للغاية ، في حين أن ملعقة الملح نفسها المخلوطة في بحيرة المياه
العذبة بالكاد تغير طعم الماء. وبالمثل ، فإن نتيجة كاما السيئة في شخص
يقوم عادةً بعمل كمية صغيرة فقط من Kamma الجيد أمر مؤلم حقًا ، في حين أن
نتيجة نفس الكاما السيئة في شخص يقوم عادةً بعمل كبير من Kamma جيدًا.
Avoiding MantraBy this merit may all attain omniscience,May it defeat
the enemy, wrongdoing,Through the stormy waves of birth, old age,
sickness and de…
նշանակում է «գործողություն»: Կամայի օրենքը նշանակում է, որ կան մեր
գործողությունների անխուսափելի արդյունքներ: Կան մարմնի, խոսքի կամ մտքի
գործեր, որոնք հանգեցնում են ուրիշների վնասի, մարդու վնասի կամ երկուսի
վնասի կամ վնասի: Նման գործերը կոչվում են վատ (կամ «անառողջ») kamma:
Դրանք սովորաբար դրդում են ագահության, ատելության կամ մոլորության: Քանի
որ նրանք ցավոտ արդյունքներ են բերում, դրանք չպետք է արվեն:
նաեւ մարմնի, խոսքի կամ մտքի գործեր, որոնք հանգեցնում են ուրիշների
բարեկեցության, մեկի բարեկեցության կամ երկուսի բարեկեցությանը: Նման
գործերը կոչվում են լավ (կամ «մեծածախ») kamma: Նրանք սովորաբար դրդում են
մեծահոգության, կարեկցանքի կամ իմաստության: Քանի որ նրանք բերում են ուրախ
արդյունքներ, դրանք պետք է հնարավորինս հաճախ կատարվեն:
այն, ինչի համար մեկ փորձառությունն է սեփական նախորդ Կամայի արդյունքը:
Երբ դժբախտությունը տեղի է ունենում, մեկ ուրիշին մեղադրելու փոխարեն,
կարելի է որեւէ մեղք փնտրել սեփական անցյալի վարքի մեջ: Եթե մեղքը գտնվի,
հետագայում դրա հետեւանքների փորձը եւս մեկ զգույշ կդարձնի: Երբ
երջանկությունը տեղի է ունենում, փոխարենը դա ընդունելու փոխարեն, կարելի է
տեսնել, թե արդյոք դա լավ kamma- ի արդյունք է: Եթե այդպես է, ապա դրա
հաճելի արդյունքների փորձը ապագայում կխրախուսի ավելի լավ kamma:
նշեց, որ ոչ մի դեպքում, ոչ էլ աստվածային, կամ այլ կերպ, որեւէ ուժ չունի
դադարեցնելու բարի եւ վատ Կամայի հետեւանքները: Այն փաստը, որ մեկը հնձում
է հենց այն, ինչ ցանում է, բուդդայականին ավելի մեծ խթան է տալիս խուսափել
վատ Կամայի բոլոր ձեւերից, հնարավորինս լավ kamma կատարել:
չի կարելի խուսափել վատ Կամայի արդյունքներից, կարելի է նվազեցնել դրանց
ազդեցությունը: Մի բաժակ մաքուր ջրի մեջ խառնած մի գդալ աղի է դարձնում
ամբողջ աղը, մինչդեռ քաղցրահամ ջրերի լճում խառնված աղի նույն գդալը դժվար
թե փոխի ջրի համը: Նմանապես, մարդու մեջ վատ Kamma- ի արդյունքը, որը
սովորաբար անում է միայն փոքր լավ kamma, իսկապես ցավոտ է, մինչդեռ նույն
վատ Կամայի արդյունքը մարդու մեջ սովորաբար մեծ լավ Կամամա մեծ
քանակություն է զգում:
কাম্মা মানে ‘একচন’। কাম্মাৰ নিয়মৰ অৰ্থ হৈছে যে আমাৰ কামৰ অপৰিহাৰ্য
ফলাফল আছে। শৰীৰ, কথা বা মনৰ কিছুমান কাম আছে যাৰ ফলত আনৰ ক্ষতি হয়, নিজৰ
ক্ষতি হয়, বা দুয়োটাৰ ক্ষতি হয়। এনে কাৰ্য্যবোৰক বেয়া (বা
‘অস্বাস্থ্যকৰ’) কাম্মা বুলি কোৱা হয়। তেওঁলোক সাধাৰণতে লোভ, ঘৃণা বা
ভ্ৰান্তিৰ দ্বাৰা অনুপ্ৰাণিত হয়। কিয়নো সেইবোৰে বেদনাদায়ক ফলাফল
আনিদিয়ে, সেইবোৰ কৰা উচিত নহয়।
শৰীৰ, কথা বা মনৰ কাম আছে যাৰ ফলত আনৰ সুস্থতা, নিজৰ সুস্থতা, বা দুয়োৰে
কল্যাণ হয়। এনে কাৰ্য্যবোৰক ভাল (বা ‘স্বাস্থ্যকৰ’ বুলি কোৱা হয়) কাম্মা।
তেওঁলোক সাধাৰণতে উদাৰতা, সহানুভূতি বা জ্ঞানৰ দ্বাৰা অনুপ্ৰাণিত হয়।
যিহেতু তেওঁলোকে সুখী ফলাফল আনিছে, সেইবোৰ যিমান সম্ভৱ সঘনাই কৰা উচিত।
এনেদৰে এজনে যি অনুভৱ কৰে তাৰ বেছিভাগেই নিজৰ আগৰ কাম্মাৰ ফলাফল। যেতিয়া
দুৰ্ভাগ্য ঘটে, আন কাৰোবাক দোষ দিয়াৰ পৰিৱৰ্তে, এজনে নিজৰ অতীতৰ আচৰণত
যিকোনো দোষ বিচাৰিব পাৰে। যদি কোনো ত্ৰুটি পোৱা যায়, ইয়াৰ পৰিণামৰ
অভিজ্ঞতাই ভৱিষ্যতে এজনক অধিক সাৱধান কৰি তুলিব। যেতিয়া সুখ হয়, ইয়াক
সহজ ভাৱে লোৱাৰ পৰিৱৰ্তে, এজনে চাব পাৰে যে এইটো ভাল কাম্মাৰ ফলাফল নেকি।
যদি এনে হয়, ইয়াৰ মনোৰম ফলাফলৰ অভিজ্ঞতাই ভৱিষ্যতে অধিক ভাল কাম্মাক
উৎসাহিত কৰিব।
আঙুলিয়াই দিছিল যে ভাল আৰু বেয়া কাম্মাৰ পৰিণাম বন্ধ কৰাৰ কোনো ক্ষমতা
নাই, ঐশ্বৰিক বা অন্য কোনো ধৰণৰ নহয়। যিমান সম্ভৱ ভাল কাম্মা কৰাৰ সময়ত
সকলো ধৰণৰ বেয়া কাম্মা পৰিহাৰ কৰিবলৈ বৌদ্ধসকলক যি ৰোপণ কৰে সেয়াই এজনে
লাভ কৰে। যদিও বেয়া কাম্মাৰ ফলাফলৰ পৰা বাচিব নোৱাৰি, এজনে তেওঁলোকৰ
প্ৰভাৱ হ্ৰাস কৰিব পাৰে। এগিলাচ বিশুদ্ধ পানীত মিহলি কৰা নিমখৰ চামুচে
গোটেইটো অতি নিমখীয়া কৰি তোলে, আনহাতে মিঠা পানীৰ হ্ৰদত মিহলি কৰা
একেচামুচ নিমখৰ ফলত পানীৰ সোৱাদ খুব কমেই সলনি হয়। একেদৰে, এজন ব্যক্তিয়ে
অভ্যাসগতভাৱে কেৱল সামান্য পৰিমাণৰ ভাল কাম্মা কৰাৰ ফলত হোৱা বেয়া কাম্মা
ৰ ফলাফল সঁচাকৈয়ে বেদনাদায়ক, আনহাতে এজন ব্যক্তিয়ে অভ্যাসগতভাৱে যথেষ্ট
ভাল কাম্মা কৰাৰ ক্ষেত্ৰত একেই বেয়া কাম্মাৰ ফলাফল কেৱল মৃদুভাৱে অনুভৱ
কৰা হয়।
এই প্ৰাকৃতিক নিয়মআমাৰ সমাজত নৈতিকতা আৰু সহানুভূতিৰ অনুশীলনৰ আঁৰৰ শক্তি
আৰু কাৰণ হৈ পৰে। কোনেও আমাক ৰক্ষা নকৰে কিন্তু নিজকে। কোনো নহয় কোনেও
কৰিব পাৰে আৰু কোনেও কৰিব নোৱাৰে। আমি নিজেই কৰিবই লাগিব পথত খোজ কাঢ়ক।
-বুদ্ধ
Posted by: site admin @ 5:09 pm
Organizing Committee of the 2022 World Masters Games in Kansai, Japan
has announced that athlete registrations have re-opened as of May 13,
2021. The one year countdown has begun as the Games will be held from
May 13-29, 2022.
Organizing Committee has been hard at work to ensure the success of the
Games and is coordinating host municipalities, venues, co-organizers,
supporting organizations, competition committees, sponsors and other
related stakeholders.
returned back to Buddhism in 1956. For two decades, he studied all
major religions to conclude Buddha and his teachings allowed reform.
Bhim Rao Ambedkar’s religious conversion is often a topic of curiosity
and debate among people, who wonder why he chose Buddhism — or didn’t
choose Islam, Christianity or Sikhism — when he renounced Hinduism.
There are several myths or misconceptions associated with his choice.
has answered this in an essay titled ‘Buddha and Future of His
Religion’, which was published in 1950 in the monthly magazine of
Kolkata’s Mahabodhi Society. In the essay, compares the personalities of
founders of four religions, which “have not only moved the world in the
past, but are still having a sway over the vast masses of people”. The
four are Buddha, Jesus, Mohammed and Krishna.
starts by stating that what separates Buddha from the rest of the other
is his self-abnegation. “All throughout the Bible, Jesus insist(s) that
he is the Son of God and that those who wish to enter the kingdom of
God will fail, if they do not recognise him as the Son of God. Mohammed
went a step further. Like Jesus he also claimed that he was the
messenger of God. But he further insisted that he was the last
messenger. Krishna went a step beyond both Jesus and Mohammed. He
refused to be satisfied with merely being the Son of the God or being
the messenger of God; he was not content even with being the last
messenger of God. He was not even satisfied with calling himself a God.
He claimed that he was ‘Parameswhar‘ or as his followers describe him
”Devadhideva,” God of Gods,” Ambedkar writes about them.
Buddha, he wrote, “never arrogated to himself any such status. He was
born as a son of man and was content to remain a common man and preached
his gospel as a common man. He never claimed any supernatural origin or
supernatural powers nor did he perform miracles to prove his
supernatural powers. The Buddha made a clear distinction between a
Margadata and a Mokshadata. Jesus, Mahommed and Krishna claimed for
themselves the Mokshadata. The Buddha was satisfied with playing the
role of a Margadata.”
compares the four religious teachers to find another distinction
between Buddha and the rest. He says that both Jesus and Mohammed
claimed that what they taught was the word of God and (thus) was beyond
question. Krishna was, according to his own assumption, a God of Gods
and therefore the question of infallibility did not even arise. The
Buddha claimed no such infallibility for what he taught. In the
Mahaparinibbana Sutta, he told Ananda that his followers should not
accept his teaching as correct and binding merely because they emanated
from Him. Being based on reason and experience, the followers were free
to modify or even to abandon any of his teachings if it was found that
at a given time and in given circumstances they do not apply.
wanted his religion to remain evergreen and serviceable at all times.
That is why he gave liberty to his followers to chip and chop as the
necessities of the case required. No other religious teacher has shown
such courage. They were afraid of permitting repair, because the liberty
to repair may be used to demolish the structure they had reared. Buddha
had no such fear. He was sure of his foundation. He knew that even the
most violent iconoclast will not be able to destroy the core of His
religion.”
Buddhism with Hinduism, Ambedkar writes, “Hinduism is a religion which
is not founded on morality. Morality is a separate force which is
sustained by social necessities and not by injunction of Hindu religion.
The religion of Buddha is morality. It is imbedded in religion. It is
true that in Buddhism there is no God. In place of God there is
morality. What God is to other religions, morality is to Buddhism.”
then differentiates between ‘Dharma’ (Hinduism) and ‘Dhamma’
(Buddhism). “The Vedic meaning of the word ”Dharma” did not connote
morality in any sense of the word. The Dharma as enunciated by the
Brahmins meant nothing more than the performances of certain karmas or
observances, i.e. Yagans, Yagas and sacrifices to Gods. The word Dhamma,
as used by the Buddha, had nothing to do with ritual or observances. In
place of Karma, Buddha substituted morality as the essence of Dhamma.”
his comparison of Hinduism and Buddhism further, Ambedkar writes about
the second point of difference thus: “The second point of contrast lies
in the fact that the official gospel of Hinduism is inequality. On the
other hand, Buddha stood for equality. He was the greatest opponent of
Chaturvarna, which is the parent of the caste system — apparently a
perpetual loss of life. He not only preached against it, fought against
it, but did everything to uproot it. According to Hinduism neither a
Shudra nor a woman could become a teacher of religion nor could they
take Sannyasa and reach God. Buddha on the other hand admitted Shudras
to the Bhikkhu Sangha He also admitted women to become Bhikkhunis.”
says that as result of Buddha’s attack on the gospel of inequality,
“Hinduism had to make many changes in its doctrines. It gave up Himsa.
It was prepared to give up the doctrine of the infallibility of the
Vedas. On the point of the Chaturvarna, neither side was prepared to
yield. Buddha was not prepared to give up his opposition to the doctrine
of Chaturvarna. That is the reason why Brahmanism has so much more
hatred and antagonism against Buddhism than it has against Jainism.”
asking one central question that Ambedkar believed “every religion must
answer”, he gives out the reason why Hindus might turn to Buddhism. He
asks what mental and moral relief does a religion bring to the
suppressed and the downtrodden? “Does Hinduism give any mental and
moral relief to the millions of Backward Classes and the Scheduled
Castes? It does not. Do Hindus expect these Backward Classes and the
Scheduled Castes to live under Hinduism which gives them no promise of
mental and moral relief? Such an expectation would be an utter futility.
is floating on a volcano. Today it appears to be extinct. But it is
not. It will become active once these mighty millions have become
conscious of their degradation and know that it is largely due to the
social philosophy of the Hindu religion. One is reminded of the
overthrow of Paganism by Christianity in the Roman Empire. When the
masses realised that Paganism could give them no mental and moral
relief, they gave it up and adopted Christianity. What happened in Rome
is sure to happen in India. The Hindu masses when they are enlightened
are sure to turn to Buddhism.”
had declared his decision to renounce Hinduism in 1936, in his
‘Annihilation of Caste’ speech. But he converted to Buddhism only in
1956. Ambedkar spent these two decades to study other prominent
religions and chose one he found to be the best among all. His quest for
a morally sound religion that looked at the welfare of every human
being took him to Buddhism. And that is how he and his followers
converted to Buddhism.
இல் அம்பேத்கர் மீண்டும் பௌத்தத்திற்குத் திரும்பினார். இரண்டு
தசாப்தங்களாக, புத்தரை முடிக்க அனைத்து முக்கிய மதங்களையும் அவர் ஆய்வு
செய்தார் மற்றும் அவருடைய போதனைகள் சீர்திருத்தத்தை அனுமதித்தன.
பீம் ராவ் அம்பேத்கரின் மத மாற்றம், அவர் இந்து மதத்தைத் துறந்தபோது ஏன்
பௌத்தத்தை தேர்ந்தெடுத்தார் - அல்லது இஸ்லாம், கிறிஸ்தவம் அல்லது
சீக்கியத்தை தேர்வு செய்யவில்லை - என்று வியக்கும் மக்களிடையே ஆர்வமும்
விவாதமும் அடிக்கடி ஏற்படுகிறது. அவரது விருப்பத்துடன் தொடர்புடைய பல
கட்டுக்கதைகள் அல்லது தவறான கருத்துக்கள் உள்ளன.
மஹாபோதி சொசைட்டியின் மாத இதழில் 1950 இல் வெளியான ‘புத்தரும் அவரது
மதத்தின் எதிர்காலமும்’ என்ற கட்டுரையில் அம்பேத்கர் இதற்கு
பதிலளித்துள்ளார். கட்டுரையில், நான்கு மதங்களின் நிறுவனர்களின் ஆளுமைகளை
ஒப்பிடுகிறது, அவை “கடந்த காலத்தில் உலகை நகர்த்தியது மட்டுமல்லாமல்,
இன்னும் பரந்த மக்கள் மீது ஆதிக்கம் செலுத்துகின்றன”. புத்தர், இயேசு,
முகமது மற்றும் கிருஷ்ணர் ஆகிய நால்வர்.
புத்தரை மற்றவரிடமிருந்து வேறுபடுத்துவது அவருடைய சுயமரியாதையே என்று கூறி
ஆரம்பிக்கிறார். “பைபிள் முழுவதும், இயேசு தாம் கடவுளின் குமாரன் என்றும்,
கடவுளின் ராஜ்யத்தில் நுழைய விரும்புபவர்கள் அவரை கடவுளின் குமாரனாக
அங்கீகரிக்கவில்லை என்றால் அவர்கள் தோல்வியடைவார்கள் என்றும்
வலியுறுத்துகிறார். முகமது ஒரு படி மேலே சென்றார். இயேசுவைப் போலவே அவரும்
கடவுளின் தூதர் என்று கூறிக்கொண்டார். ஆனால் அவர் கடைசி தூதர் என்று மேலும்
வலியுறுத்தினார். கிருஷ்ணர் இயேசு மற்றும் முகமது இருவரையும் தாண்டி ஒரு
படி சென்றார். அவர் கடவுளின் குமாரனாகவோ அல்லது கடவுளின் தூதராகவோ திருப்தி
அடைய மறுத்துவிட்டார்; கடவுளின் கடைசி தூதராக இருந்தும் அவர் திருப்தி
அடையவில்லை. தன்னைக் கடவுள் என்று அழைப்பதில் கூட அவருக்குத் திருப்தி
இல்லை. அவர் தன்னை ‘பரமேஸ்வர்’ என்று கூறிக்கொண்டார் அல்லது அவரைப்
பின்பற்றுபவர்கள் அவரை “தேவாதிதேவா” என்று வர்ணிப்பது போல, அம்பேத்கர்
அவர்களைப் பற்றி எழுதுகிறார்.
புத்தர் எழுதினார், “அப்படிப்பட்ட எந்த ஒரு அந்தஸ்தையும் தனக்கென்று
கர்வப்படுத்தியதில்லை. அவர் மனித மகனாகப் பிறந்தார், சாதாரண மனிதராக
இருப்பதில் திருப்தி அடைந்தார் மற்றும் ஒரு சாதாரண மனிதராக தனது
நற்செய்தியைப் பிரசங்கித்தார். அவர் ஒருபோதும் இயற்கைக்கு அப்பாற்பட்ட
தோற்றம் அல்லது இயற்கைக்கு அப்பாற்பட்ட சக்திகளைக் கோரவில்லை அல்லது அவரது
அமானுஷ்ய சக்திகளை நிரூபிக்க அற்புதங்களைச் செய்யவில்லை. புத்தர் ஒரு
மார்க்கதாட்டாவிற்கும் மோக்ஷதாதாவிற்கும் இடையே தெளிவான வேறுபாட்டைக்
காட்டினார். இயேசு, முகமது மற்றும் கிருஷ்ணர் ஆகியோர் தங்களுக்கு மோக்ஷதாதா
என்று கூறிக்கொண்டனர். புத்தர் ஒரு மார்கதாதா பாத்திரத்தில் நடித்ததில்
திருப்தி அடைந்தார்.
மற்றவர்களுக்கும் இடையே வேறு வேறுபாட்டைக் கண்டறிய அம்பேத்கர் நான்கு மத
ஆசிரியர்களை ஒப்பிடுகிறார். இயேசுவும் முகமதுவும் தாங்கள் கற்பித்தது
கடவுளின் வார்த்தை என்றும் (இதனால்) கேள்விக்கு அப்பாற்பட்டது என்றும்
கூறினார். கிருஷ்ணர், அவரது சொந்த அனுமானத்தின்படி, கடவுள்களின் கடவுள்,
எனவே தவறாமை பற்றிய கேள்வி கூட எழவில்லை. புத்தர் தாம் கற்பித்தவற்றில்
அத்தகைய தவறு இல்லை என்று கூறினார். மஹாபரிநிபானா சூத்திரத்தில், அவர்
ஆனந்தரிடம், அவரைப் பின்பற்றுபவர்கள் அவரிடமிருந்து தோன்றியதால், அவருடைய
போதனை சரியானது மற்றும் பிணைப்பு என்று ஏற்றுக்கொள்ளக்கூடாது என்று
கூறினார். காரணம் மற்றும் அனுபவத்தின் அடிப்படையில், ஒரு குறிப்பிட்ட
நேரத்தில் மற்றும் குறிப்பிட்ட சூழ்நிலையில் அவை பொருந்தாது என்று
கண்டறியப்பட்டால், பின்பற்றுபவர்கள் அவருடைய எந்த போதனைகளையும் மாற்றவோ
அல்லது கைவிடவோ சுதந்திரமாக இருந்தனர்.
தனது மதம் எப்போதும் பசுமையாகவும், எப்போதும் சேவை செய்யக்கூடியதாகவும்
இருக்க வேண்டும் என்று விரும்பினார். அதனால்தான், வழக்கின் தேவைக்கேற்ப
சில்லு மற்றும் வெட்டுவதற்கு அவர் தன்னைப் பின்பற்றுபவர்களுக்கு சுதந்திரம்
கொடுத்தார். வேறு எந்த மத போதகரும் இவ்வளவு துணிச்சலை காட்டவில்லை.
பழுதுபார்க்கும் சுதந்திரம் தாங்கள் வளர்த்து வந்த கட்டிடத்தை இடிக்கப்
பயன்படும் என்பதால், பழுதுபார்ப்பதற்கு அவர்கள் அனுமதிப்பார்கள் என்று
பயந்தனர். புத்தருக்கு அத்தகைய பயம் இல்லை. அவர் தனது அடித்தளத்தில்
உறுதியாக இருந்தார். அவரது மதத்தின் மையத்தை மிகவும் வன்முறையான
சின்னமானவர் கூட அழிக்க முடியாது என்பதை அவர் அறிந்திருந்தார்.
இந்து மதத்துடன் ஒப்பிட்டு அம்பேத்கர் எழுதுகிறார், “இந்து மதம் என்பது
ஒழுக்கத்தின் அடிப்படையில் நிறுவப்படாத ஒரு மதம். அறநெறி என்பது சமூகத்
தேவைகளால் நிலைநிறுத்தப்படும் ஒரு தனிச் சக்தியே தவிர, இந்து மதத்தின்
கட்டளையால் அல்ல. புத்தரின் மதம் ஒழுக்கம். இது மதத்தில் பொதிந்துள்ளது.
பௌத்தத்தில் கடவுள் இல்லை என்பது உண்மை. கடவுளின் இடத்தில் ஒழுக்கம்
உள்ளது. மற்ற மதங்களுக்கு கடவுள் என்னவாக இருக்கிறாரோ, அது பௌத்தத்திற்கு
ஒழுக்கம்.
பின்னர் ‘தர்மம்’ (இந்து மதம்) மற்றும் ‘தம்மம்’ (பௌத்தம்) ஆகியவற்றுக்கு
இடையே வேறுபடுத்துகிறார். “தர்மம்” என்ற வார்த்தையின் வேத அர்த்தம்,
வார்த்தையின் எந்த அர்த்தத்திலும் அறநெறியைக் குறிக்கவில்லை. பிராமணர்களால்
அறிவிக்கப்பட்ட தர்மம் என்பது சில கர்மாக்கள் அல்லது அனுசரிப்புகள்,
அதாவது யாகங்கள், யாகங்கள் மற்றும் கடவுள்களுக்கான தியாகங்களைத் தவிர
வேறொன்றுமில்லை. புத்தர் பயன்படுத்திய தம்மம் என்ற வார்த்தைக்கு சடங்குகள்
அல்லது அனுசரிப்புகளுடன் எந்த தொடர்பும் இல்லை. கர்மாவுக்குப் பதிலாக,
புத்தர் தர்மத்தின் சாரமாக ஒழுக்கத்தை மாற்றினார்.
மதத்தையும் பௌத்தத்தையும் ஒப்பிடுகையில், அம்பேத்கர் இரண்டாவது
வேறுபாட்டைப் பற்றி இவ்வாறு எழுதுகிறார்: “இந்து மதத்தின் அதிகாரப்பூர்வ
நற்செய்தி சமத்துவமின்மை என்பதில் இரண்டாவது கருத்து உள்ளது.
புத்தர் சமத்துவத்திற்காக நின்றார். அவர் சாதி அமைப்பின் பெற்றோரான
சதுர்வர்ணத்தின் மிகப்பெரிய எதிர்ப்பாளராக இருந்தார் - வெளிப்படையாக ஒரு
நிரந்தர உயிர் இழப்பு. அவர் அதை எதிர்த்துப் போதிக்கவில்லை, எதிர்த்துப்
போராடினார், ஆனால் அதை வேரோடு பிடுங்க எல்லாவற்றையும் செய்தார். இந்து
மதத்தின் படி ஒரு சூத்திரரோ அல்லது பெண்ணோ மத போதகராக முடியாது அல்லது
அவர்கள் சன்னியாசம் எடுத்து கடவுளை அடைய முடியாது. புத்தர் மறுபுறம்,
பிக்கு சங்கத்தில் சூத்திரர்களை அனுமதித்தார், அவர் பெண்களையும்
பிக்குனிகளாக மாற்றினார்.
நற்செய்தியின் மீது புத்தரின் தாக்குதலின் விளைவாக, “இந்து மதம் அதன்
கோட்பாடுகளில் பல மாற்றங்களைச் செய்ய வேண்டியிருந்தது என்று அம்பேத்கர்
கூறுகிறார். அது ஹிம்சாவை கைவிட்டது. வேதங்களின் தவறாது என்ற கோட்பாட்டை
விட்டுக்கொடுக்க அது தயாராகியது. சதுர்வர்ணத்தின் புள்ளியில், இரு தரப்பும்
அடிபணியத் தயாராக இல்லை. புத்தர் சதுர்வர்ணக் கோட்பாட்டிற்கு எதிரான தனது
எதிர்ப்பைக் கைவிடத் தயாராக இல்லை. அதனால்தான் பிராமணியம் ஜைன மதத்தை விட
பௌத்தத்தின் மீது அதிக வெறுப்பும் வெறுப்பும் கொண்டுள்ளது.
மதமும் பதிலளிக்க வேண்டும்” என்று அம்பேத்கர் நம்பிய ஒரு மையக் கேள்வியைக்
கேட்பதன் மூலம், இந்துக்கள் ஏன் புத்த மதத்திற்கு மாறக்கூடும் என்பதற்கான
காரணத்தை அவர் கூறுகிறார். ஒடுக்கப்பட்டவர்களுக்கும்
தாழ்த்தப்பட்டவர்களுக்கும் ஒரு மதம் என்ன மன மற்றும் தார்மீக நிவாரணத்தை
அளிக்கிறது என்று அவர் கேட்கிறார். “இந்து மதம் கோடிக்கணக்கான
பிற்படுத்தப்பட்ட வகுப்பினர் மற்றும் பட்டியல் சாதியினருக்கு
மனரீதியாகவும், தார்மீக ரீதியாகவும் நிவாரணம் அளிக்கிறதா? அது இல்லை. இந்த
பின்தங்கிய வகுப்பினரும், பட்டியல் சாதியினரும் இந்து மதத்தின் கீழ் வாழ
வேண்டும் என்று இந்துக்கள் எதிர்பார்க்கிறார்களா? அத்தகைய எதிர்பார்ப்பு
முற்றிலும் பயனற்றதாக இருக்கும்.
மதம் ஒரு எரிமலையில் மிதக்கிறது. இன்று அது அழிந்துவிட்டதாகத்
தோன்றுகிறது. ஆனால் அது இல்லை. இந்த வலிமைமிக்க மில்லியன் கணக்கானவர்கள்
தங்கள் சீரழிவை உணர்ந்து, அது பெரும்பாலும் இந்து மதத்தின் சமூகத்
தத்துவத்தால் ஏற்பட்டது என்பதை அறிந்தவுடன் அது செயலில் இறங்கும்.
ரோமானியப் பேரரசில் கிறித்தவத்தால் புறமதத்தை வீழ்த்தியதை
நினைவுபடுத்துகிறது. புறமதவாதம் தங்களுக்கு மன மற்றும் தார்மீக நிவாரணத்தை
அளிக்க முடியாது என்பதை மக்கள் உணர்ந்தபோது, அவர்கள் அதை கைவிட்டு
கிறிஸ்தவத்தை ஏற்றுக்கொண்டனர். ரோமில் நடந்தது இந்தியாவிலும் நிச்சயம்
நடக்கும். இந்து மக்கள் ஞானம் பெற்றவுடன் பௌத்தத்தை நோக்கி திரும்புவது
உறுதி.”
1936 ஆம் ஆண்டு தனது ‘சாதி ஒழிப்பு’ உரையில் இந்து மதத்தை கைவிடும் முடிவை
அறிவித்தார். ஆனால் அவர் 1956 இல் தான் பௌத்த மதத்திற்கு மாறினார்.
அம்பேத்கர் இந்த இரண்டு தசாப்தங்களையும் மற்ற முக்கிய மதங்களைப் படிக்கச்
செலவிட்டார். ஒவ்வொரு மனிதனின் நலனையும் நோக்கும் தார்மீக உறுதியான
மதத்திற்கான அவரது தேடல் அவரை பௌத்தத்திற்கு அழைத்துச் சென்றது. அவரும்
அவரைப் பின்பற்றுபவர்களும் அப்படித்தான் புத்த மதத்திற்கு மாறினார்கள்.
இந்தியில் முனைவர் பட்டம் பெற்றவர் மற்றும் தற்போது ஃபார்வர்ட் பிரஸ்ஸின்
இந்தி ஆசிரியராகப் பணிபுரிகிறார். இந்தக் கட்டுரை இந்தியில் இருந்து
மொழிபெயர்க்கப்பட்டுள்ளது.
converted to Buddhism in 1956. For two decades, he studied all major
religions to conclude Buddha and his teachings allowed reform.
Till then the force must ask all the awakened aboriginal societies to
Incorporate Mauryan emperor Ashokan principles in nurturing &
safeguarding fruit
bearing 
trees 
.Let us also grow vegetable plants in pots to overcome hunger the worst kind of illness as said by the Awakened One 
.को बसपा मायावती जी को मास्टर कुंजी से वंचित करने के लिए इस्तेमाल की जा
रही धोखाधड़ी ईवीएम की बुराइयों का प्रचार करना चाहिए। सभी लोकतांत्रिक
देशों की तरह बैलेट पेपर्स द्वारा प्रतिस्थापित किए जाने तक चुनावों का
बहिष्कार करें।
तब तक बल को सभी जागृत आदिवासी समाजों से कहना चाहिए कि वे मौर्य सम्राट
अशोक के सिद्धांतों को फल असर पेड़ों के पोषण और सुरक्षा में शामिल करें।
हम भी पौधे
गमलों में उगाएं सबसे खराब भूख को दूर करने के लिए एक तरह की बीमारी जैसा कि जागृत व्यक्ति ने कहा है ️।
, South Russia 
, Western Europe, Hungary 
are the thieves and robbers chitpavan brahmins of RSS (Rowdy Swayam
Sevaks). They are violent, militant, anti national number one
terrorists of the world 
,ever shooting, mob lunching, lunatic, mentally retarded, practising
hatred, anger, jealousy, delusion, stupidity towards 99.9% All Awakened
Aboriginal societies. They robbed the Epics Ramayan, Mahabharata created
by SC/ST Valmiki, Vyasa including our marvellous modern Constitution
and attempting to brainwash them. Of course they get some own mother’s
flesh eaters, slaves, stooges, boot
lickers, chamchas, chelas like Free For All Mad 
murderer of democratic institutions (Modi) who gobbled the Master Key 
by tampering the fraud EVMs.,But the Aboriginal Awakened societies are
aware that chitpavan brahmins and their slaves are the real slaves of
money
and power serving the aboriginal societies who were Buddhists, are Buddhists and continue to be Buddhists. 
& ਫਲ ਇਨਕਲਾਬ ਵਧਾਓ ਅਤੇ ਸਦੀਵੀ ਅਨੰਦ ਲਈ ਸ਼ਾਂਤੀ ਪ੍ਰਾਪਤ ਕਰੋ. ਜਾਗਿਆ ਬੁੱਧ ਦੇ 
ਥਾਰਵਾਦਾ ਟਿਪਟੀਕਾ ਤੋਂ ਆਪਣੇ ਸ਼ਬਦ ਦੇ ਧਰਮ, ਨਸਲਵਾਦ, ਨਸਲਵਾਦ ਅਤੇ ਜਾਤੀਆਂ ਦੇ ਬਾਵਜੂਦ ਸਾਰੇ ਸਮਾਜ ਹਨ.
ਜਾਂ ਗਿਆਨਵਾਨ ਇੱਕ - ਸ਼ਾਬਦਿਕ “ਜਾਣੋ”, “ਸਪੈਨਰ”, “ਇੰਡੀਅਨ ਰਿਸ਼ੀ ਨੂੰ ਦਿੱਤਾ ਗਿਆ
ਸੀ ਅਤੇ ਇਹ ਮੁਕਤੀ ਦਿੱਤਾ ਗਿਆ ਹੈ, ਜੋ ਕਿ ਮੁਕਤੀ ਦਾ ਐਲਾਨ ਕਰਦਾ ਹੈ, ਜੋ ਕਿ ਮੁਕਤੀ
ਦਾ ਐਲਾਨ ਕਰਦਾ ਹੈ ਬੁੱਧ ਧਰਮ ਦਾ ਨਾਮ.
ਤਰ੍ਹਾਂ ਹਦਾਇਤ ਵਾਲੇ ਚੇਲੇ ਵਿਚ ਨੇਕ ਲੋਕਾਂ ਲਈ ਅਤੇ ਉਨ੍ਹਾਂ ਦੇ ਧਾਮ ਵਿਚ ਤਾੜੇ ਅਤੇ
ਅਨੁਸ਼ਾਸਿਤ ਹਨ; ਅਖੰਡਤਾ ਆਦਮੀਆਂ ਲਈ ਸਤਿਕਾਰ ਅਤੇ ਉਨ੍ਹਾਂ ਦੇ ਧਾਮਾ ਅਤੇ ਵਾਲਾਂ ਵਿੱਚ
ਚੰਗੀ ਤਰ੍ਹਾਂ ਜਾਂ ਅਨੁਸ਼ਾਸਿਤ ਹੈ, ਪਰ ਉਹ ਇਸ ਦੀ ਤਬਦੀਲੀ ਅਤੇ ਤਬਦੀਲੀ ਤੋਂ ਨਿਰਾਸ਼
ਨਹੀਂ ਹੁੰਦਾ. “
ਐਡੀਨਾਈਨ ਡਾਈਨੇਨਯੂਕਲੋਟਾਈਡ (ਐਨਏਡੀ) 15 ਗ੍ਰਾਮ 62.00.00 ਤੇ ਇੱਕ ਕਾਫੀ ਦੀ ਕੀਮਤ
ਵਿੱਚ, ਮਨੁੱਖੀ ਸਰੀਰ ਵਿੱਚ information ਰਜਾ ਵਿੱਚ energy ਰਜਾ ਪੈਦਾ ਕਰਦਾ ਹੈ ਅਤੇ
ਐਂਗਾਈਨਜ ਐਂਡਿਓ ਪ੍ਰਕ੍ਰਿਆ ਹਰਰਾਰਡ ਪ੍ਰੋਫੈਸਰ ਡੇਵਿਡ ਕ੍ਰਿਸਟਲਾਇਰ ਅਤੇ ਨਿ South ਸਾ
South ਥ ਵੇਲਜ਼ ਤੋਂ ਯੂਨੀਵਰਸਿਟੀ ਦੇ ਖੋਜਕਰਤਾਵਾਂ ਨੂੰ ਸੈੱਲ ਸਰੂਗਿੰਗ ਸ਼ਾਮਲ ਕਰਨ
ਵਾਲੇ, ਖੋਜਕਰਤਾਵਾਂ ਦੁਆਰਾ ਕੀਤੀ ਗਈ ਹੈ.
Posted by: site admin @ 7:34 pm
is my yoke and plow. Conscience the pole, mind the strap. Mindfulness
my plowshare and z good heroic effort the ox carrying the yoke…This is
how I plow, and fruit
that it yields is deathlessnessand end of suffering. Purify Mind plants in pots & fruits throughout the world & be free birds along with Meditative Mindful Swimming 
blissful it is, for one who has nothing. Attainers-of-wisdom are people
with nothing. See him suffering, one who has something, a person bound
in mind with people.
क्रान्ति
भित्री विश्वमा जान & अनन्त खुशीको लागि शान्ति प्राप्त गर्न।छोयोजित छ कि बुद्धको odriber टिपकाका शब्दहरू तिर्नु पर्ने हो बुद्ध
टिप्चिकाका सबै समाजवादीका लागि धर्म, जातिवाद र जातिको अधीनमा छन्।
छ छवा स्पष्ट रूपमा एक - शाब्दिक “जाल”, “बुझ्ने”, वा “जागृत नाम, छ र
पश्चिममा छुटकारा दिने व्यवस्था हो र पश्चिमलाई ज्ञात र पश्चिममा बताइएको
सम्मान नाम हो। बौद्ध धर्मको नाम।
जना-एक-वचन योग्य चेलाको सन्दर्भमा र तिनीहरूका धम्मरमा अनुशासन छ।
निष्ठाका पुरुषहरूप्रतिको सम्मान छ र राम्रो गरीएको छ र तिनीहरूका धर्दिएमा
अनुशासित छ - उनको फारम परिवर्तन र परिवर्तन हुन्छ, ऊ यसको परिवर्तन,
विचलित, वा निराशामा पर्दैन। “
Adenine Adenine (NAD) grown2.00 मा $ grams 32.00 को जीतले एक कफीको
मूल्यमा उर्जा उत्पादन गर्न सक्दछ ‘को एक आश्चर्यजनक एन्टी-वर्षीयाले
मानिसहरुलाई 1 1500 बर्षमा बाँच्न सक्दछ प्रक्रिया हार्वर्ड प्रोफेसर
डेभिडले नयाँ दक्षिण वेल्स युनिभर्नियालीका अन्वेषकहरु द्वारा भेटिएको छ,
सेल एप्रोग्रामिंगमा समावेश गर्ने प्राध्यापक।
PURIFY MIND & fruits REVOLUTION inner world & attain happiness & peace for Eternal Bliss. the Buddha’s Own Words from Theravada Tipitaka are for all societies irrespective of religions, racism and castes. growing fruits 
vegetables 
growing fruits vegetables or Enlightened One — literally “Knower”, “Understander”, or “Awakened
One” — is the honorific name given to the Indian Sage, Gotama, who
discovered and proclaimed to the world the Law of Deliverance, known to
the West by the name of Buddhism.
well-instructed disciple has regard for noble ones and is well-versed
and disciplined in their Dhamma; has regard for men of integrity and is
well-versed and disciplined in their Dhamma - his form changes and
alters, but he does not fall into sorrow, lamentation, pain, distress,
or despair over its change and alteration.”
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.
are my five top vegetables that I believe are just too easy to grow!
Great for beginners who ask the question, what should I grow in my
vegetable garde…
-
https://translate.google.com partially translated -78) Classical Odia (Oriya)
ଟିପିଟିଟା - ପାଲୀ କାନନ୍ 1 |ଏହା ହେଉଛି ପାଲି ଭାଷାର ସଂଗ୍ରହ |ପାଠ୍ୟ, ଯାହା ତତ୍ତ୍ fist ର ଗଠନ କରେ |ଥେରାଭଡା ବ h ଦ୍ଧ ଧର୍ମର ଭିତ୍ତିପ୍ରସ୍ତି |ଟିପିଟିଟା ଏବଂ ପୋଷ୍ଟ-କାନୋନିକାଲ୍ |ପାଲି ଗ୍ରନ୍ଥଗୁଡ଼ିକ, ଅର୍ଥାତ୍ | ମନ୍ତବ୍ୟ ଏବଂଇତିହାସ, ସଂପୂର୍ଣ୍ଣ ରୂପାନ୍ତର କର |ଶାସ୍ତ୍ରୀୟ ଶୋଭାଡିର ଶରୀର |ଭିନିଆ ଗର୍ଗାକା - ଆଚରଣର ନିୟମ |ମଧ୍ୟରେ ଦ daily ନନ୍ଦିନ କାର୍ଯ୍ୟକୁ ଶାସନ କରିବା |ଉଭୟ ମଞ୍ଜୀ ଏବଂ ନନ୍ସ ପାଇଁ ସାଙ୍ଗହା |ସୁଟା ଗର୍ତ୍ତ - ବୁଦ୍ଧ ଏବଂ କମ୍ ପାଇଁ ପରିଭାଷିତ |ତାଙ୍କର ନିକଟ ଶିଷ୍ୟମାନେ |ଅବହେରହମ୍ ପିଜା - ଉପଦେଶ |ପୁନ work କାର୍ଯ୍ୟକ୍ଷମ ଏବଂ ଏକରେ ପୁନ organgied |ମନ ଏବଂ ବିଷୟର ଅନୁସନ୍ଧାନ |ପାଲୀ କାନନ୍, କିମ୍ବା ଟିପଟାକା, ଗଠିତ |ତିନୋଟି ପିସିୟା ସଂଗ୍ରହ:ସିତା ଗର୍ତ୍ତ, ଭିନିଆ ଗର୍ତ୍ତ ଏବଂଅବିଦ୍ରାମ ପିଜା,ଯଦିଓ ପାରମ୍ପାରିକ ଭାବରେ ଦାୟୀ |ବୁଦ୍ଧ, ଅବିଡଶମା ପିଟାକା ସାଧାରଣତ। |ପରେ ପଣ୍ଡିତଙ୍କ କାର୍ଯ୍ୟ ବୋଲି ଗ୍ରହଣ କରାଯାଇଛି |ଯେଉଁମାନେ ପୁନର୍ବାର ସଂଗଠିତ ଏବଂ ଟ୍ୟାପଲେଡ୍ କରିଥିଲେ |7 ଟି ପୁସ୍ତକର ଏହି ସେଟ୍ ରେ ଶିକ୍ଷା |ସୁଟା ଗର୍ତ୍ତା |1. ଡିଗି ନିକାୟା-ଲମ୍ବା ବୁଧବାର ଦିନ |ଧାରଣ କରେ |34 ଟି ସୁଟସ୍, କିଛି ବହୁତ ଲମ୍ବ, ଏକ ଉଜ୍ଜ୍ୱଳ ଚିତ୍ର ଉପସ୍ଥାପନ |ଜୀବନର ବିଭିନ୍ନ ଦିଗ ଏବଂ ବୁଦ୍ଧଙ୍କ ସମୟରେ ଚିନ୍ତା କଲେ |2. ମାଜଜିମା ନିକାୟା - ମଧ୍ୟମ ଲମ୍ବ ସଂଗ୍ରହ |କଥାଗୁଡ଼ିକ: 152 ଟି ସିଉଟା ଏବଂ ବର୍ତ୍ତମାନ ଶିକ୍ଷା ଧାରଣ କରେ |ଗଭୀର ସିମିଲ୍ ଏବଂ ଉଦାହରଣ ସହିତ |3. ସାମୁଟାଟା ନିକାୟା - କୁମ୍ଭୀର୍ଷ୍ଟ ହୋଇଥିବା ଅସନ୍ତୋଷର ସଂଗ୍ରହ:ଏହାର 2,941 ଟିଟାସ୍, କିମ୍ବା ଭାଗସିପ୍ ହୋଇଛି, କିମ୍ବା ପ୍ରଗତି ଅନୁଯାୟୀ GROPED ହୋଇଛି |4. ଆଙ୍ଗଟଟାରା ନିକାୟା - ଧୀରେ ଧୀରେ ବାକ୍ୟର ସଂଗ୍ରହ:ଯେପରି 2,38 ଛୋଟ ବୁଟ୍ଟସ୍ ଧାରଣ କରେ |ଆଲୋଚନା ହୋଇଥିବା ବିଷୟଗୁଡିକ ସଂଖ୍ୟାରେ, ଏକାଦଶରୁ ଏକାଦଶ |ଭିନୱା ଗର୍ତ୍ତା |1. ପ୍ୟାଜ୍କା ପାଲି - ପ୍ରମୁଖ ଅପରାଧ: ଶୃଙ୍ଖଳାର ମୂଳ |ପ୍ରାୟ 49 ପ୍ରମୁଖ ଏବଂ ଛୋଟ ଅପରାଧ ଏବଂ ପେନ୍ସଗୁଡିକ |2. PaciTTiya Pali - ପ୍ରମୁଖ ଅପରାଧ: ଅବଶିଷ୍ଟ 178 ସହିତ କାରବାର କରେ |ଭୁକୋହସ୍ ଏବଂ ବିଖଖୁନିସ୍ ପାଇଁ ନିୟମର ସେଟ୍ |3. ମହାଭାଗାଗଲା ପାଲି - ବଡ଼ ବିଭାଗ: ଏଥିରେ ଏକ ଆକାଉଣ୍ଟ୍ ଅଛି |ବୁଦ୍ଧଙ୍କ ଜାଗରଣ, ତାଙ୍କ ଉପଦେଶ ପରେ ବୁଦ୍ଧ |ପ୍ରଥମ ପାଞ୍ଚଟି ମାଙ୍କ ପାଇଁ ଏବଂ ତାଙ୍କର କିଛି ମହାନ ଶିଷ୍ୟଙ୍କୁ |ସାଙ୍ଗା ସହିତ ଯୋଗ ଏବଂ ଜାଗ୍ରତ ହେଲା | ନିୟମ ମଧ୍ୟସାଙ୍ଗଟା ପାଇଁ ଆଚରଣ ଏବଂ ଶ iqu ଳୀ |4. କୁଲାଭୁଗାଗାଗା ପାଲି - କମ୍ ବିଭାଗ: ଅଧିକ ନିୟମ ଏବଂ ଶାସନ |ଅନୁଷ୍ଠାନିକ କାର୍ଯ୍ୟ ଏବଂ କାର୍ଯ୍ୟ ପାଇଁ |Awakened with Awareness Youniverse is already there.DO GOODPURIFY MINDGrow your own vegetables & fruits REVOLUTIONto go into inner world & attain happiness & peace for Eternal Bliss.Do Meditative Mindful Swimming.Let’s convert all our homes to show the Path for All Societies to Attain NIBBANABuddha’s words have PowerAwakened One the Buddha’s Own Words from Theravada Tipitaka are for all societies irrespective of religions, racism and castes.fromKushinara Nibbana Bhumi Pagoda944926443White HomeAn 18ft Dia Mindful MeditationLab668, 5A Main Road, 8th Cross, HAL III Stage,Punya Bhumi BengaluruMagadhi KarnatakaHappy Awakened YouniverseFree Online JC PURE free birds growing fruits vegetables Free Online JC PURE free birds growing fruits vegetables BUDDHA
or Enlightened One — literally “Knower”, “Understander”, or “Awakened
One” — is the honorific name given to the Indian Sage, Gotama, who
discovered and proclaimed to the world the Law of Deliverance, known to
the West by the name of Buddhism.A wise on does notconceal anything, andthere is nothing theyଧରି ରଖ।Without acquisitivenessor envy, they remainunobtrusive; they haveno disdain or insultfor anyone.-Purabheda SuttaThe Buddha onThe EightWorldly Winds:“Praise andblame,recognition anddisregard, gainand loss,pleasure andsorrow comeand go like thewind. Rest like agiant tree in themidst of themall.”Fear is born from arming oneself.Just see how mwny people fight!I’ll tell you about the dreadful fearthat caused me to shake all over:- The BuddhaAttadanda SuttaThere is no fear forsomeone who isawake, whose mindis uncontaminatedby craving,and is unperplexed,and who has given upvice and virtueThough you may live a hundred yearsunethical and unintegrated,better is one single daylived ethically and absorbed(in higher meditative states.-the BuddhaFor long-term benefit and happinessTrain yourself:‘Even though I may be afflicted in body, my mind will be unafflicted.’That is how you should train yourself.”A
well-instructed disciple has regard for noble ones and is well-versed
and disciplined in their Dhamma; has regard for men of integrity and is
well-versed and disciplined in their Dhamma - his form changes and
alters, but he does not fall into sorrow, lamentation, pain, distress,
or despair over its change and alteration.”To Two brahmans -120 years old -Do meritorious deeds that bring bliss.Make merit while alive.When the world is on fire with aging and death, one should salvage [future wealth] by giving:”“Moral conduct serves one well till old age.Sradda if well-established, serves one well.Knowledge is a precious treasure for man.The merit of good actions is difficult for thieves to take away.”A person abandons what he construes as mine. - BuddhaAs a water bead on a lotus leaf does not adhere, so the sage does not adhere. - BuddhaA wise man is not deluded by what is perceived. - BuddhaTry and stick to right livelihood, right effort, right mindfulness, right concentration, as aging is stressful. - BuddhaThe Doctor’s DiagnosisLive upto 150 years for the price of coffeeNicotinamide
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.Buddha’s words have PowerA wise person’s mindfulnessholds them poised inconstant equanimity wherearrogance is impossible;they make no comparisonwith the rest of the worldas ’superior’, ‘inferior’or ‘equal’.-Purabheda SuttaMaturity islearning to walkaway from peopleand situations thatthreaten yourମନର ଶାନ୍ତି,self-respect,values, morals,or self worth.Forgive others.Not because theydeserve forgiveness,byt because youdeserve peace.There are threesolutions to everyproblem:accept it,change it, or leave it.If you can’t accept it,change it. If you can’tchange it, leave it.If we do not include abroader awareness in ourpractice of mindfulness,there can be a sense ofseparation from theworld. Becoming moreaware of those around usand our impact on othersis essential on the path
PURIFY MIND & fruits REVOLUTION inner world & attain happiness & peace for Eternal Bliss. the Buddha’s Own Words from Theravada Tipitaka are for all societies irrespective of religions, racism and castes. growing fruits vegetables growing fruits vegetables or Enlightened One — literally “Knower”, “Understander”, or “Awakened
One” — is the honorific name given to the Indian Sage, Gotama, who
discovered and proclaimed to the world the Law of Deliverance, known to
the West by the name of Buddhism.
well-instructed disciple has regard for noble ones and is well-versed
and disciplined in their Dhamma; has regard for men of integrity and is
well-versed and disciplined in their Dhamma - his form changes and
alters, but he does not fall into sorrow, lamentation, pain, distress,
or despair over its change and alteration.”
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.
| الحلقة - 1 (مدبلج باللغة العربية)اضغط لمشاهدة الحلقة
2:https://youtu.be/mfaiJU1KtdUانقر لمشاهدة جميع
الحلقات:https://youtube.com/playlist?list=PLz3tl…
PURIFY MIND & fruits REVOLUTION inner world & attain happiness & peace for Eternal Bliss. the Buddha’s Own Words from Theravada Tipitaka are for all societies irrespective of religions, racism and castes. growing fruits vegetables growing fruits vegetables or Enlightened One — literally “Knower”, “Understander”, or “Awakened
One” — is the honorific name given to the Indian Sage, Gotama, who
discovered and proclaimed to the world the Law of Deliverance, known to
the West by the name of Buddhism.
well-instructed disciple has regard for noble ones and is well-versed
and disciplined in their Dhamma; has regard for men of integrity and is
well-versed and disciplined in their Dhamma - his form changes and
alters, but he does not fall into sorrow, lamentation, pain, distress,
or despair over its change and alteration.”
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.
معبد بودایی در حاشیه پکن تصمیم گرفته است راه و روش سنتی را کنار بگذارد و
کمی فناوری تازه بکار ببرد تا پیروان بیشتری جذب کند و به این منظور یک
روبات راهب ر…
معبد بودایی در حاشیه پکن تصمیم گرفته است راه و روش سنتی را کنار بگذارد و
کمی فناوری تازه بکار ببرد تا پیروان بیشتری جذب کند و به این منظور یک
روبات راهب را به کار گرفته است. این روبات که «چیانار» نام دارد، کمی بیش
از نیم متر قد دارد و به گفته مسئولان معبد می تواند سرودهای بودایی
بخواند و جملات ساده ای بگوید.
استاد این ربات درباره آن می گوید: «این رُبات، تلفیق بودیسم و دانش است. و
نشان می دهد که بودیسم و دانش با هم مغایرت و تضادی ندارند و می توانند با
هم بیامیزند و سازگار شوند.»
PURIFY MIND & fruits REVOLUTION inner world & attain happiness & peace for Eternal Bliss. the Buddha’s Own Words from Theravada Tipitaka are for all societies irrespective of religions, racism and castes. growing fruits vegetables growing fruits vegetables or Enlightened One — literally “Knower”, “Understander”, or “Awakened
One” — is the honorific name given to the Indian Sage, Gotama, who
discovered and proclaimed to the world the Law of Deliverance, known to
the West by the name of Buddhism.
well-instructed disciple has regard for noble ones and is well-versed
and disciplined in their Dhamma; has regard for men of integrity and is
well-versed and disciplined in their Dhamma - his form changes and
alters, but he does not fall into sorrow, lamentation, pain, distress,
or despair over its change and alteration.”
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.
três momentos do dia - Tempo da Boa Manhã às 7h30min, Tempo da Boa
tarde às 11h30min e Tempo da Boa noite às 18h - realiza-se as sessões de
meditação com a leitura, explicação e treinamento de concentração, pela
Sangha de monges e leigos, seguindo os compêndios organizados
especialmente para a prática, a Coleção de Meditações.
& frutas Revolução e atingir a felicidade e a paz para a bliss eterna.As próprias palavras de Buda da Theravada Tipitaka são para todas as
sociedades, independentemente de religiões, racismo e castas.
Crescendo Frutas Crescendo Frutas ou iluminou um - literalmente “conhecido”, “compreensor”, ou
“despertar” - é o nome honorífico dado ao sábio indiano, Gotama, que
descobriu e proclamou ao mundo a lei da libertação, conhecida pelo
Ocidente pelo Ocidente pelo Nome do budismo.
discípulo bem instruído considera os nobres e é bem versado e
disciplinado em seu Dhamma; Considera os homens de integridade e é bem
versado e disciplinado em seu Dhamma - sua forma muda e altera, mas ele
não se encaixa em tristeza, lamentação, dor, sofrimento ou desespero
sobre sua mudança e alteração. “
manter a subsistência direita, esforço certo, atenção à direita,
concentração certa, como envelhecimento é estressante. - Buda
Adenine Dinucleotide (NAD) 15 gramas em US $ 62,00, que desempenha um
papel na geração de energia no corpo humano disponível ‘pelo preço de um
café por dia’ Um avanço anti-envelhecimento impressionante poderia ver
os humanos vivem a 150 anos e regenerar órgão. O processo foi encontrado
pelo professor de Harvard David Sinclair e pesquisadores da
Universidade de Nova Gales do Sul, envolvendo eprogramaturas de células.
& ਫਲ ਇਨਕਲਾਬ ਵਧਾਓ ਅਤੇ ਸਦੀਵੀ ਅਨੰਦ ਲਈ ਸ਼ਾਂਤੀ ਪ੍ਰਾਪਤ ਕਰੋ. ਜਾਗਿਆ ਬੁੱਧ ਦੇ ਥਾਰਵਾਦਾ ਟਿਪਟੀਕਾ ਤੋਂ ਆਪਣੇ ਸ਼ਬਦ ਦੇ ਧਰਮ, ਨਸਲਵਾਦ, ਨਸਲਵਾਦ ਅਤੇ ਜਾਤੀਆਂ ਦੇ ਬਾਵਜੂਦ ਸਾਰੇ ਸਮਾਜ ਹਨ. ਜਾਂ ਗਿਆਨਵਾਨ ਇੱਕ - ਸ਼ਾਬਦਿਕ “ਜਾਣੋ”, “ਸਪੈਨਰ”, “ਇੰਡੀਅਨ ਰਿਸ਼ੀ ਨੂੰ ਦਿੱਤਾ ਗਿਆ
ਸੀ ਅਤੇ ਇਹ ਮੁਕਤੀ ਦਿੱਤਾ ਗਿਆ ਹੈ, ਜੋ ਕਿ ਮੁਕਤੀ ਦਾ ਐਲਾਨ ਕਰਦਾ ਹੈ, ਜੋ ਕਿ ਮੁਕਤੀ
ਦਾ ਐਲਾਨ ਕਰਦਾ ਹੈ ਬੁੱਧ ਧਰਮ ਦਾ ਨਾਮ.
ਤਰ੍ਹਾਂ ਹਦਾਇਤ ਵਾਲੇ ਚੇਲੇ ਵਿਚ ਨੇਕ ਲੋਕਾਂ ਲਈ ਅਤੇ ਉਨ੍ਹਾਂ ਦੇ ਧਾਮ ਵਿਚ ਤਾੜੇ ਅਤੇ
ਅਨੁਸ਼ਾਸਿਤ ਹਨ; ਅਖੰਡਤਾ ਆਦਮੀਆਂ ਲਈ ਸਤਿਕਾਰ ਅਤੇ ਉਨ੍ਹਾਂ ਦੇ ਧਾਮਾ ਅਤੇ ਵਾਲਾਂ ਵਿੱਚ
ਚੰਗੀ ਤਰ੍ਹਾਂ ਜਾਂ ਅਨੁਸ਼ਾਸਿਤ ਹੈ, ਪਰ ਉਹ ਇਸ ਦੀ ਤਬਦੀਲੀ ਅਤੇ ਤਬਦੀਲੀ ਤੋਂ ਨਿਰਾਸ਼
ਨਹੀਂ ਹੁੰਦਾ. “
ਐਡੀਨਾਈਨ ਡਾਈਨੇਨਯੂਕਲੋਟਾਈਡ (ਐਨਏਡੀ) 15 ਗ੍ਰਾਮ 62.00.00 ਤੇ ਇੱਕ ਕਾਫੀ ਦੀ ਕੀਮਤ
ਵਿੱਚ, ਮਨੁੱਖੀ ਸਰੀਰ ਵਿੱਚ information ਰਜਾ ਵਿੱਚ energy ਰਜਾ ਪੈਦਾ ਕਰਦਾ ਹੈ ਅਤੇ
ਐਂਗਾਈਨਜ ਐਂਡਿਓ ਪ੍ਰਕ੍ਰਿਆ ਹਰਰਾਰਡ ਪ੍ਰੋਫੈਸਰ ਡੇਵਿਡ ਕ੍ਰਿਸਟਲਾਇਰ ਅਤੇ ਨਿ South ਸਾ
South ਥ ਵੇਲਜ਼ ਤੋਂ ਯੂਨੀਵਰਸਿਟੀ ਦੇ ਖੋਜਕਰਤਾਵਾਂ ਨੂੰ ਸੈੱਲ ਸਰੂਗਿੰਗ ਸ਼ਾਮਲ ਕਰਨ
ਵਾਲੇ, ਖੋਜਕਰਤਾਵਾਂ ਦੁਆਰਾ ਕੀਤੀ ਗਈ ਹੈ.
blissful it is, for one who has nothing. Attainers-of-wisdom are people
with nothing. See him suffering, one who has something, a person bound
in mind with people.
Pāli canon that the Buddhist tradition of Ceylon and South East Asia
presents us with appears to be basically the Tipiṭaka that the compilers
of the commentaries had before them in the fifth and sixth centuries
CE. The Pāli tradition itself records that the texts of the canon at
first existed only orally and were committed to writing at a relatively
late date, some time during the first century BCE. On the basis of this
tradition – and scholars have generally looked upon it quite favourably –
we may be justified in concluding that the Pāli canon as we have it is
substantially as it was written down at that time. Presumably this canon
was brought to Ceylon from India at some earlier date, possibly by
Mahinda, who, according to the Pāli tradition, came to Ceylon some time
during the reign of Asoka. This tradition may have a kind of
corroboration in the form of Asoka’s thirteenth rock edict. Certainly
the language of the canon appears to be entirely consonant with a north
Indian provenance, and any evidence for significant additions to the
canon after its arrival in Ceylon is at best inconclusive.
holy books of all religions serve as our pathfinders. The Quran of
Islam, the Bible of Christianity, the Gita of Hinduism, Guru Granth
Sahib of Sikhism, the Tipitaka of Buddhism, and the Agamas of Jainism
are all examples of scriptures that dig deep into the perennial
questions that have been plaguing mankind since time immemorial. They
try to answer them in their own ways. The great souls and prophets who
have pioneered various religious movements in the world have left behind
their treasure of wisdom in the form of written words available in
those Holy Scriptures.
only such scriptures, but also the many non-religious texts such as the
ancient epics of Greece, the writings of Confucius and the celebrated
tragedies of Shakespeare, all throw light on the unending questions that
mankind has been struggling with. We would be deprived of a lot if such
a legacy of contributions down the ages is lost sight of. It would have
been nice if we could delve deep into the vast ocean of insights
presented in each one of this line-up of classics and holy books in our
quest for the necessary answers.
is not that all these scriptures necessarily provide a straight and
conclusive answer. Had it been so, the human race would not have been
struggling with it even today.
and Buddhism Lion Capital of Ashoka from Sarnath. Ashokan capitals
were highly realistic and used a characteristic polished finish, giving a
shiny appearance to the stone surface. 3rd century BCE. Ashoka ascended
to the throne in 269 BC inheriting the Mauryan empire founded by his
grandfather Chandragupta Maurya. Ashoka was reputedly a tyrant at the
outset of his reign. Eight years after his accession he campaigned in
Kalinga where in his own words, “a hundred and fifty thousand people
were deported, a hundred thousand were killed and as many as that
perished…” As he explains in his edicts, after this event Ashoka
converted to Buddhism in remorse for the loss of life. Buddhism become a
state religion and with Ashoka’s support it spread rapidly. The
inscriptions on the pillars set out edicts about morality based on
Buddhist tenets.[12][13] They were added in 3rd centure BCE
locations of the Pillars of Ashoka[1] The pillars of Ashoka are among
the earliest known stone sculptural remains from India. Only another
pillar fragment, the Pataliputra capital, is possibly from a slightly
earlier date. It is thought that before the 3rd century BCE, wood rather
than stone was used as the main material for Indian architectural
constructions, and that stone may have been adopted following
interaction with the Persians and the Greeks.[9] A graphic
representation of the Lion Capital of Ashoka from the column there was
adopted as the official State Emblem of India in 1950.[10] All the
pillars of Ashoka were built at Buddhist monasteries, many important
sites from the life of the Buddha and places of pilgrimage. Some of the
columns carry inscriptions addressed to the monks and nuns.[11] Some
were erected to commemorate visits by Ashoka. Major pillars are present
in the Indian States of Bihar, Uttar Pradesh, Madhya Pradesh and some
parts of Haryana.
pillars of Ashoka are a series of monolithic columns dispersed
throughout the Indian subcontinent, erected or at least inscribed with
edicts by the Mauryan Emperor Ashoka during his reign from c. 268 to
232 BCE.[2] Ashoka used the expression Dhaṃma thaṃbhā (Dharma stambha),
i.e. “pillars of the Dharma” to describe his own pillars.[3][4] These
pillars constitute important monuments of the architecture of India,
most of them exhibiting the characteristic Mauryan polish. Of the
pillars erected by Ashoka, twenty still survive including those with
inscriptions of his edicts. Only a few with animal capitals survive of
which seven complete specimens are known.[5] Two pillars were relocated
by Firuz Shah Tughlaq to Delhi.[6] Several pillars were relocated later
by Mughal Empire rulers, the animal capitals being removed.[7] Averaging
between 12 and 15 m (40 and 50 ft) in height, and weighing up to 50
tons each, the pillars were dragged, sometimes hundreds of miles, to
where they were erected.
pillars of Ashoka are a series of monolithic columns dispersed
throughout the Indian subcontinent, erected or at least inscribed with
edicts by the Mauryan Emperor Ashoka during his reign from c. 268 to
232 BCE.[2] Ashoka used the expression Dhaṃma thaṃbhā (Dharma stambha),
i.e. “pillars…..
masterfully sculpted Ashoka pillars tower over the municipal garden in
Panjim, Goa, India. These are one of the last remaining relics from the
Mauryan Empire.
Mauryan Empire, which formed around 321 B.C.E. and ended in 185 B.C.E.,
was the first pan-Indian empire, an empire that covered most of the
Indian region. It spanned across central and northern India as well as
over parts of modern-day Iran.
Mauryan Empire’s first leader, Chandragupta Maurya, started
consolidating land as Alexander the Great’s power began to wane.
Alexander’s death in 323 B.C.E. left a large power vacuum, and
Chandragupta took advantage, gathering an army and overthrowing the
Nanda power in Magadha, in present-day eastern India, marking the start
of the Mauryan Empire. After crowning himself king, Chandragupta took
additional lands through force and by forming alliances.
chief minister Kautilya, sometimes called Chanakya, advised
Chandragupta and contributed to the empire’s legacy. In addition to
being a political strategist, Kautilya is also known for writing the
Arthashastra, a treatise about leadership and government. The
Arthashastra describes how a state should organize its economy and
maintain power. Chandragupta’s government closely resembled the
government described in the Arthashastra. One notable aspect of the
Arthashastra was its focus on spies. Kautilya recommended the king have
large networks of informants to work as a surveillance force for the
ruler. The focus on deception reveals a pragmatic, and borderline
cynical, view of human nature.
Chandragupta’s son, assumed the throne around 300 B.C.E. He kept the
empire running smoothly while maintaining its lands. Bindusara’s son,
Ashoka, was the third leader of the Mauryam Empire. Ashoka left his mark
on history by erecting large stone pillars inscribed with edicts that
he issued. After leading a bloody campaign against Kalinga (a region on
the central-eastern coast of India), Ashoka reevaluated his commitment
to expanding the empire and instead turned to Buddhism and its tenet of
nonviolence. Many of his edicts encouraged people to give up violence
and live in peace with each other—two important Buddhist principals.
Ashoka’s death, his family continued to reign, but the empire began to
break apart. The last of the Mauryas, Brihadratha, was assassinated by
his commander in chief—a man named Pushyamrita who went on to found the
Shunga Dynasty—in 185 B.C.E.
manufacture is hindutvastan by vinay dhamodar savarkar a chitpavan
brahmin like godse strictly followed by anti national,violent, militant,
number one terrorists of the world, ever shooting, mob lunching,
lunatic, mentally retarded requiring mental treatment at mental asylums
practising hatred, anger, jealousy, delusion, stupidity towards 99.9%
All Awakened Aboriginal Societies Rowdy Swayam Sevaks (RSS) remotely
controlling Free For All Mad
murderer of democratic institutions (Modi)of Bevakoof Jhoothe
Psychopaths (BJP) who are own mother’s flesh eaters, slaves, stooges,
chamchas, boot
lickers chelas.
loyal than thy king - Ilyaraja equating Free For All Mad murderer of
democratic institutions with Father of our Constitution
8 years in office we see that Modi has failed to achieve targets of
economic growth. On the contrary, growth rate has declined annually
since 2016. National security has weakened hugely. Modi inexplicably is
clueless about China. There is scope to recover but does he know how? -
Subramanian Swamy
Posted by: site admin @ 5:16 pm
& ຫມາກໄມ້ແລະຫມາກໄມ້ປະຕິວັດ Inner World & ບັນລຸຄວາມສຸກແລະຄວາມສະຫງົບສຸກສໍາລັບຄວາມສຸກນິລັນດອນ.ຄໍາເວົ້າຂອງຕົວເອງຈາກ Theravada Tipitaka ແມ່ນສໍາລັບທຸກສັງຄົມໂດຍບໍ່ສົນເລື່ອງຂອງສາສະຫນາແລະວິເຄາະ.Dhamma ຂອງພວກເຂົາ;
ກ່ຽວກັບຜູ້ຊາຍທີ່ມີຄວາມຊື່ສັດແລະມີວິໄນທີ່ດີແລະມີວິໄນໃນ Dhamma -
ຮູບແບບຂອງລາວປ່ຽນໄປໃນຄວາມເຈັບປວດ,
ຫຼືສິ້ນຫວັງໃນການປ່ຽນແປງແລະການປ່ຽນແປງຂອງມັນ. “
ຄວາມຄິດທີ່ຖືກຕ້ອງ, ຄວາມເຂັ້ມຂົ້ນທີ່ເຫມາະສົມ,
ຍ້ອນວ່າຜູ້ສູງອາຍຸແມ່ນມີຄວາມກົດດັນ. ພະຍຸ
nicotinamide ຂອງ aducleollide 15 ກຼາມໃນລາຄາ $ 62.00
ເຊິ່ງມີບົດບາດໃນການຜະລິດພະລັງງານໃນຮ່າງກາຍຂອງມະນຸດ
ຂະບວນການໄດ້ຖືກພົບເຫັນໂດຍອາຈານ Harvard David Sinclair
ແລະນັກຄົ້ນຄວ້າຈາກມະຫາວິທະຍາໄລ South Wales Wales, ເຊິ່ງກ່ຽວຂ້ອງກັບ Cell
South.
& Uruiten Revolutioun bierg Welt ze goen & erreechen Gléck & Fridden fir éiwegt Bliss. de Buddha’s eegene Wierder aus demravada Tikitaka sinn si fir all Gesellschafts iwwerréiten Relioune vu Reliounen, Rassungen, Rassider. growing fruits vegetables growing fruits vegetables gutt ugeriichtlech Jüren huet noutwendeg fir nobel ze berécksiichtegen
an ass gutt zréckgezunn an hir Dhammam; Ass bericht fir Männer vun
Integritéit an ass gutt geprägt an hir Dhamma - seng Form Ännerungen an
Arieren, awer hien fällt net a Trauer, Schmerz, Schmerz, Schmerz,
Schmerz, Schmerz, Schmerz, Schmerz, Schmerz, Schmerz, Schmerz, Schmerz,
Schmerz, Schmerz. “
a stieche bei riets Liewensliewen, richteg Effort, richteg Gedanken,
richteg Konzentratioun, als Alterung ass stresseg. - Buddha
Adenine dinucleothide (NAD) 15 Gramm in $ 62.00, déi eng Roll an de
mënschleche Kierper fir de Präis vun engem Kaffi ze gesinn, an 150 Joer
an 150 Joer Prozess gouf vum Harvard Professer David Sidclair a
Fuerscher aus der Universitéit vun neie Südwalterung, sech op
Zellkonfong.
#StaySafe #Lockdown diy #quarantinediy crafts# Swa’sCrafts #Thermocol
crafts#Thermocolroomdecor #Easycrafts #Diythermocolcrafts
#thermocolcraftside…
& പഴങ്ങൾ വിപ്ലവം ഇന്നർ ലോകത്തേക്ക് പോകാൻ & ശാശ്വത ആനന്ദത്തിനായി സന്തോഷവും സമാധാനവും നേടുക. അല്ലെങ്കിൽ പ്രബുദ്ധൻ - അക്ഷരാർത്ഥത്തിൽ “അറിയുന്നവൻ”, “മനസിലാക്കുന്നത്”,
അല്ലെങ്കിൽ “ഉണർവ്”, അല്ലെങ്കിൽ “ഉണർന്നിൻ” “- ലോകത്തെ കണ്ടെത്തി,
പടിഞ്ഞാറ് പേർക്ക് വിടുതൽ നൽകി ബുദ്ധമതത്തിന്റെ പേര്.
നിർദ്ദേശമുള്ള ശിഷ്യൻ കുലീനന്മാരുമായി ബന്ധപ്പെട്ടിരിക്കുന്നു, അവരുടെ
ധർമ്മത്തിൽ നന്നായി അറിയും അച്ചടക്കവും പുലർത്തുന്നു; സമഗ്രതയുള്ള മനുഷ്യരെ
പരിഗണിക്കുകയും അവരുടെ ധർമ്മത്തിൽ നന്നായി അറിയുകയും അച്ചടക്കവും
ചെയ്യുകയും ചെയ്യുന്നു - അവന്റെ രൂപം മാറുന്നു, അവ മാറ്റി, വിലക്കയറ്റം
ഉപജീവനത്തിനായി ശ്രമിക്കുക, ശരിയായ പരിശ്രമം, ശരിയായ മന ful പൂർവ്വം,
വാർദ്ധക്യം പോലെ, ശരിയായ ഏകാഗ്രത, ശരിയായ ശ്രദ്ധ. - ബുദ്ധൻ
അഡെനൈൻ ഡിനൈനിഡ് (നാഡ്) 15 ഗ്രാം. 62.00 ന് 15 ഗ്രാം energy ർജ്ജം
ഉൽപാദിപ്പിക്കുന്നു ‘എന്നത്’ ഒരു കോഫിയുടെ വിലയ്ക്ക് ‘ഒരു കോഫിയുടെ
വിലയ്ക്ക് 150 വർഷമായി ജീവിക്കാനും അവയവങ്ങൾ കാണാനും കഴിയും. സെൽ
എപ്രോഗ്രാമിംഗ് ഉൾപ്പെടുന്ന പുതിയ സൗത്ത് വെയിൽ യൂണിവേഴ്സിറ്റിയിലെ ഗവേഷകൻ
ഗവേഷകരാണ് പ്രക്രിയ കണ്ടെത്തിയത്.
& жимс хувьсгал Дотоод ертөнцөд орж, мөнхийн аз жаргалд аз жаргал, амар амгаланг олж ав. Буддагийн ThravaDa Tipitaka-ийн өөрийн үгсийг өөрийн гэсэн үг, арьс өнгөөр ялгаварлан гадуурхах, арьс өнгөөр ялгаварлан гадуурхдаг. growing fruits vegetables growing fruits vegetables эсвэл гэгээрсэн нэг - шуудуугаараа “Аднер”, “Олж буй”, эсвэл “сэрүүн”,
эсвэл “сэрүүн”, Бэлтгэсэн хүндэтгэлийн нэр, Буддын нэр.
зааварчилгаатай дискний хувьд эрхэмсэг зүйлсийн талаар эрхэмсэг, сэтгэл
хөдлөм, сахилга баттай байдаг; шударга бус байдлын талаар сайн мэддэг,
сахилга баттай, сахилга баттай, сахилга баттай байдаг.
амьжиргаагаа, зөв хүчин чармайлт, зөв хүчин чармайлт, зөв
сэтгэлгээ, зөв төвлөрөл, зөв төвлөрөл нь стресстөрч байна. - Будда
adenine dinuine inucleotide (NAD) Кофены эсрэг эрч хүчээр эрч хүчийг
бий болгох нь “Хүний биеийн эсрэг эрч хүчийг” 100 грамм “гэж үзэхэд”
Эрчим хүчний эсрэг эрч хүчийг “100 грамм” болгож, 150-аас дээш насны эрч
хүчийг олж чадна Харвард Профессор Дэвид Профессор Дэвид Селлиер, ЭНД
ДАРЖ, БИДНИЙ АЖИЛЛАГАА.
PURIFY MIND & fruits REVOLUTION inner world & attain happiness & peace for Eternal Bliss. the Buddha’s Own Words from Theravada Tipitaka are for all societies irrespective of religions, racism and castes. growing fruits vegetables growing fruits vegetables or Enlightened One — literally “Knower”, “Understander”, or “Awakened
One” — is the honorific name given to the Indian Sage, Gotama, who
discovered and proclaimed to the world the Law of Deliverance, known to
the West by the name of Buddhism.
well-instructed disciple has regard for noble ones and is well-versed
and disciplined in their Dhamma; has regard for men of integrity and is
well-versed and disciplined in their Dhamma - his form changes and
alters, but he does not fall into sorrow, lamentation, pain, distress,
or despair over its change and alteration.”
Adenine Dinucleotide (NAD)15 Grams at $62.00 which plays a role in
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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.
https://youtu.be/KriCcwciMH0
fada
ni khichdi recipe | daliya khichdi | broken wheat khichdi with detailed
photo and video recipe. an easy, tasty and more importantly healthy
meal made with broken wheat, moong dal, vegetables and dry spices. the
recipe follows the same traditional moong dal and rice-based khichdi and
is served for the same purpose. it is an ideal morning breakfast meal
or can also be served for lite lunch and dinner with a hint of a pickle
with it.
Table Of Contents Hide
1 Watch Video
2 Recipe Card
3 Ingredients
4 Step By Step Photos
5 Notes
6 Crispy Bedmi Poori & Aloo Ki Sabzi – Delhi Street Style Breakfast Combo
fada
ni khichdi recipe | daliya khichdi | broken wheat khichdi with step by
step photo and video recipe. khichdi recipes are one of the popular and
sought after meal across india. it is generally made and served for
various purpose like if you have stomach indigestion or crave for
something lite to have. one such popular daliya based gujarati cuisine
khichdi is fada ni khichdi recipe, known for its taste and simplicity.
to
be honest, i am not a huge fan of khichdi recipes. i personally feel
the combination of rice and moong dal makes it more heavier as compared
to a simple rice and rasam combination. well, that is my opinion and
there are many others who would disagree to it. yet i share a different
opinion for this fada ni khichdi recipe. as a matter of fact, daliya or
broken wheat is lighter or contains fewer carbohydrates as compared to
rice. and hence this would be an ideal meal for your dinner, specially
when you had a heavy meal. having said that i make it for my morning
breakfast and serve it with mango pickle. sometimes, i even serve for my
husband’s tiffin box with some leftover curry and simply loves it
anyway, before wrapping it up, some important and critical tips,
suggestions for fada ni khichdi recipe. firstly, in this recipe, i have
used vegetables like carrots, peas, potatoes and tomato. having said
that, you can make it very simple and prepare it with just onions and
beans. secondly, due to the use of moong dal, it would thicken as rested
and hence may have to be adjusted with consistency by adding water.
also ensure to reheat or microwave it properly before serving. lastly,
you can follow the same recipe and steps to make other variations of
khichdi like rice, rava or semolina based ones.
finally, i
request you to check my other breakfast recipes collection with this
post of fada ni khichdi recipe. it mainly includes recipes variations
like vegetable uttapam, methi dosa, rava rotti, eggless bread omelette,
rava dosa, ghee roast dosa, poha uttapam, tomato chitranna, bread
paratha, set dosa. further, to these, i would also like to highlight my
other detailed recipes collection like,
rice recipes
vrat or fasting recipes
snacks recipes
Posted by: site admin @ 11:25 pm
& buah Revolusi & mencapai kebahagiaan & damai untuk kebahagiaan abadi. kata-kata Sang Buddha dari Theravada Tipitaka adalah untuk semua masyarakat terlepas dari agama, rasisme, dan kasta. Buah-buahan yang tumbuh Sayuran Buah-buahan yang tumbuh Sayuran atau yang tercerahkan - secara harfiah “knober”, “pemasakan”, atau
“yang terbangun” - adalah nama kehormatan yang diberikan kepada Sage
India, Gotama, yang menemukan dan menyatakan kepada dunia para
pembebasan, yang diketahui oleh Barat Nama Buddha.
yang diperintahkan dengan baik memiliki hal yang mulia dan
berpengalaman dan disiplin dalam Dhamma mereka; Memiliki memperhatikan
orang-orang integritas dan berpengalaman dan disiplin dalam Dhamma
mereka - bentuknya berubah dan mengubah, tetapi dia tidak jatuh ke dalam
kesedihan, meratapi, sakit, kesusahan, atau putus asa atas perubahan
dan perubahannya. “
dan tetap berpegang pada mata pencaharian yang tepat, upaya yang tepat,
perhatian hak, konsentrasi yang tepat, karena penuaan sangat
menegangkan. - Buddha
Adenine Dinukleotide (NAD) 15 gram seharga $ 62,00 yang berperan dalam
menghasilkan energi dalam tubuh manusia tersedia ‘untuk harga kopi
sehari’ Sebuah terobosan anti-penuaan yang menakjubkan bisa melihat
manusia hidup sampai 150 tahun dan regenerasi organ. Baru Proses telah
ditemukan oleh Profesor Harvard David Sinclair dan para peneliti dari
University of New South Wales, yang melibatkan ePrograming sel.
fa risalire la fondazione del buddhismo al 566 a.C, quando a Lumbini,
nell’odierno Nepal, nasce il principe Siddhartha Gautama.La sua famiglia
di origine si dice che fosse ricca: una stirpe guerriere che dominava
il Paese. …
storia del Buddhismo inizia nel VI secolo a.C., con la nascita e la
predicazione del Buddha Siddhartha Gautama; questo la rende una delle
religioni più antiche ancora esistenti.
e frutta rivoluzione mondo interiore e raggiungere la felicità e la pace per la beatitudine eterna. Le parole proprie del Buddha da Theravada Tipitaka sono per tutte le società indipendentemente da religioni, razzismo e caste. Frutta a crescita Frutta a crescita o illuminato uno - letteralmente “conoscitore”, “comprensiere”, o
“risvegliato” - è il nome onorevole dato al salvia indiano, Guadama, che
scoprì e proclamato al mondo la legge della liberazione, nota a ovest
dal Nome del buddismo.
discepolo ben istruito ha riguardo a quelli nobili ed è ben versato e
disciplinato nel loro Dhamma; ha riguardo agli uomini di integrità ed è
ben versato e disciplinato nel loro Dhamma - la sua forma cambia e
altera, ma non cade nel dolore, del lamentazione, del dolore, del dolore
o della disperazione rispetto al suo cambiamento e alterazione “.
e attenersi a destra di sussistenza, giusto sforzo, giusta
consapevolezza, giusta concentrazione, come l’invecchiamento è
stressante. - Buddha.
Adenine Dinucleotide (Nad) 15 grammi a $ 62,00 che svolge un ruolo
nella generazione di energia nel corpo umano disponibile “per il prezzo
di un caffè al giorno” Una splendida rivoluzionaria rivoluzionaria
rivoluzionaria potrebbe vedere gli umani vivi a 150 anni e rigenerare
organo. Il processo è stato trovato da Harvard Professor David Sinclair e
ricercatori dell’Università del Nuovo Galles del Sud, coinvolgendo
l’eprogrammazione cellulare.
fa risalire la fondazione del buddhismo al 566 a.C, quando a Lumbini,
nell’odierno Nepal, nasce il principe Siddhartha Gautama.La sua famiglia
di origine …
＆フルーツ内部の世界に入るために、永遠の至福のために幸福と平和を達成するために。Theravada Tipitakaの仏の自身の言葉は、宗教、人種差別、鋳物に関係なく、すべての社会のためのものです。 growing fruits vegetables growing fruits vegetables - 彼の形の変化と変化は、悲しみ、嘆き、痛み、苦痛、またはその変化と変化にわたって絶望に陥ることはありません。」
$
62.00では、人体のエネルギーを生み出すのに役割を果たしています。セルのeプログラミングを伴う新しい南ウェールズ大学のハーバード教授のSinclairと研究者によってプロセスが見つかりました。
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56) Classical Kazakh-Классикалық қазақ,
-
https://translate.google.com did not transalte56) Classical Kazakh-Классикалық қазақ, 
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57) Classical Khmer- ខ្មែរបុរាណ,
https://translate.google.com did not transalte57) Classical Khmer- ខ្មែរបុរាណ,
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58) Classical Kinyarwanda
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https://translate.google.com did not transalte58) Classical Kinyarwanda 
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59) Classical Korean-고전 한국어,
Awakeness Awareness Youniverse가 이미 있습니다.잘 알아라자신의 야채를 키우십시오 & 과일 혁명Inner World에 들어가려면 영원한 행복을 위해 행복과 평화를 얻으십시오.명상적인 마음이 많은 수영을하십시오.모든 집을 변환하여 모든 사회가 니베나를 달성하는 경로를 보여 줍시다.부처님의 단어는 권력을 가지고 있습니다깨어났습니다. み 込 み 込 み 込 み 込 み 込 み 込 み 込 ん 한 종교, 인종 차별주의와 무관 한 모든 사회를위한 단어입니다.~에서Kushinara Nibbana Bhumi Pagoda.944926443.흰색 집18 피트 Dia Mindful 명상.랩668, 5A 주요 도로, 8 차 크로스, HAL III 무대,펀야 Bhumi Bengaluru.마 자라 나 타카행복한 깨어 난 youniverse무료 온라인 JC 퓨어 프리 Birds 무료 온라인 JC 퓨어 프리 Birds 불상이나 계몽 된 하나 - 문자 그대로 “알고있는”, “이해자”또는 “깨어있는”- 인도 현자에게 주어진 인도 현자에게 주어진 명예의 이름 인 Gotama, West가 서쪽으로 알려진 전문의 법칙을 불교의 이름.현명한 것은 아닙니다아무것도 숨기고,그들이 없다~을 잡아라.획득없이또는 부러워하고, 그들은 남아 있습니다눈에 띄지 않는; 그들은 가지고있다무배 나 모욕이 없습니다누구에게나.- 뿌 라 바 헤다 슈타부처님8.세속적 인 바람 :“칭찬과탓하다,인정 및무시, 이득그리고 손실,즐거움과슬픔이 왔습니다그런 것처럼 가라바람. A. 좋아해요거대한 나무그들 중간모두.”두려움은 자신을 무장하게 태어났습니다.MWNY 사람들이 어떻게 싸우는지 보아라!나는 두려운 두려움에 대해 알려 드리겠습니다그것은 나를 모두 흔들어주는 것입니다 :- 부처님attadanda sutta.두려움이 없습니다누군가깨어있는, 누구의 마음오염되지 않았다갈망으로,미확절하지 않고,누가 포기 한 사람부통령과 미덕당신은 100 년을 살지 못할 것입니다비 윤리적이고 일지난,더 나은 하루는 더 낫습니다윤리적으로 살았고 흡수되었습니다(더 높은 명상 국가에서 .- 부처님장기적인 이익과 행복을 위해서직접 훈련하십시오 :‘비록 내가 몸에 괴로울지도 모르지만, 내 마음은 무한하게 될 것입니다.’그것이 당신이 자신을 어떻게 훈련 해야하는지입니다. “잘
지시 된 제자는 고귀한 것들에 관해서는 잘 지시되고 그 다마마에서 정통하고 징계를 받았다. 무결성의 남성에 관해서는 그분의
형태의 변화와 변화가 변화하고 변화에 대한 슬픔, 애도, 고통, 고통, 절망에 빠지지 않지만 슬픔, 애도, 고통, 고통 또는
절망에 빠지지 마십시오. “브라만 2 개 - 120 세 -행복을 가져 오는 공적 행위를하십시오.살아있는 동안 가서를 만드십시오.세상이 노화와 죽음으로 불을 지르면 [미래의 재산]을주는 것 : ““도덕적 행위는 노년기까지 하나의 우물을 제공합니다.Sradda는 잘 설립 된 경우 하나를 잘 제공합니다.지식은 남자를위한 소중한 보물입니다.좋은 행동의 장점은 도둑이 도망가는 것이 어렵습니다. “사람이 내 것으로 해석하는 것을 압도합니다. - 부처님연꽃 잎의 물 구슬이 부착하지 않으므로 현자가 부착하지 않습니다. - 부처님현명한 사람은 인식되는 것에 의해 망상지지 않습니다. - 부처님노화가 스트레스가있는 것처럼 오른쪽 생계, 올바른 노력, 올바른 정신, 정확한 농도를 시도하고 막아냅니다. - 부처님의사의 진단커피의 가격에 대해 150 년까지 라이브니코틴
아미드 아데닌 디나 뉴클레오타이드 (NAD) 하루에 커피 가격을 위해 인체의 가격에 대한 에너지를 창출하는 역할을하는 $
62.00에서 15 그램의 멋진 노화 방지 획기적인 인간이 150 년 동안 살 수 있고 organ.new를 재생할 수 있습니다.
과정은 하버드 교수님의 David Sinclair 교수와 뉴 사우스 웨일즈 대학교 (University of South
Wales)의 연구원이 발견했습니다.부처님의 단어는 권력을 가지고 있습니다현명한 사람의 마음에 들었습니다그들을 멈추게한다끊임없는 일정한 곳오만함은 불가능합니다.그들은 비교를하지 않습니다나머지 세계와 함께‘우월’, ‘열등한’또는 ‘동등한’.- 뿌 라 바 헤다 슈타성숙도걷는 법을 배우십시오사람들에게서 멀리상황에서당신을 위협하십시오마음의 평화,자존심,가치, 도덕,또는 자기 가치.다른 사람들을 용서하십시오.그들이 아니기 때문에용서를받을 자격이있다.너 때문에 바트평화 가치가있다.세 가지가 있습니다매주 솔루션문제점 : 받아 들인다,그것을 바꾸거나 그대로 두십시오.당신이 그것을 받아들을 수 없다면,그것을 변경하십시오. 네가 할 수 없다면그것을 바꾸고 그대로 두십시오.우리가 A를 포함하지 않으면우리의 넓은 인식mindfulness의 연습,의미가있을 수 있습니다그와의 분리세계. 더 많은 것우리 주변의 사람들을 알고 있습니다그리고 다른 사람들에 대한 우리의 영향경로에 필수적입니다Tipitaka - Pali Canon 1.이것은 Pali 언어의 컬렉션입니다교리를 형성하는 텍스트Theravada Buddhism의 기초.Tipitaka와 Post-Canonicalpali texts, 즉. 해설과연대기, 완료를 구성합니다클래식 도보의 몸매.Vinaya Pitaka - 행동 규칙일일 업무를 치르는 것Sangha, 수도사와 수녀를위한 것.Sutta Pitaka - 부처님과 몇 가지에 기인 한 담론그의 가장 가까운 제자들.Abhidhamma Pitaka - 교리재 작업 및 재구성마음과 물질에 대한 조사.Pali Canon 또는 Tipitaka는3 개의 pitakas의 컬렉션 :비나 야 Pitaka, Sutta Pitaka 및아바디마마 PITAKA,전통적으로 그 일에 기인하지만부처님, 아바디마마 Pitaka는 일반적으로 있습니다나중 장학생의 일이 될 수락몽크를 다시 조직하고 그분을 표로 만들었습니다이 7 권 의이 세트에 대한 가르침Sutta Pitaka.1. 긴 담론의 틈새 시장 :포함되어있다34 suttas, 아주 길어서 생생한 그림을 제시합니다.삶의 다른 측면과 부처님의 시간에 생각합니다.2. 마지 하마 니카야 - 중간 길이의 컬렉션Sayings : 152 Suttas와 현재의 가르침을 포함합니다심오한 시체 및 예제.3. Samyutta Nikaya - Kinded Deconourses의 컬렉션 :이것은 2,941 개의 SUTTA를 가지고 있으며 5 개의 부분이나 VAGAS가 그룹화됩니다.4. Anguttara Nikaya - 점진적인 말의 컬렉션 :2,38 개의 작은 suttas가 포함되어 있습니다논의 된 주제의 수에 대해, 1에서 11까지.Vinaya Pitaka.1. Parajka Pali - 주요 범죄 : 훈련의 Rues49 개의 주요 및 사소한 범죄와 처벌에 관한 것.2. PACITTIYA PALI - 주요 범죄 : 나머지 178 명의 거래Bhikkhus와 Bhikkhunis의 규칙 세트.3. Mahavagga Pali - Greater 섹션 : 계정이 포함되어 있습니다.부처님의 각성을 따르는 기간의 그의 설교처음 5 명의 승려와 그의 위대한 제자들 중 일부SANGHA에 가입하여 각성을 얻었습니다. 또한 규칙Sangha를위한 행동과 에티켓.4. Culavagga Pali - 덜 섹션 : 더 많은 규칙 및지도제도적 행위 및 기능의 경우.
뉴스타파 특별기획 ‘훈장과 권력’ 2부 : 최초공개-대한민국 훈장 받은 친일파
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56) Classical Kazakh-Классикалық қазақ,57) Classical Khmer- ខ្មែរបុរាណ,58) Classical Kinyarwanda59) Classical Korean-고전 한국어,60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),61) Classical Kyrgyz-Классикалык Кыргыз,62) Classical Lao-ຄລາສສິກລາວ,63) Classical Latin-LXII) Classical Latin,64) Classical Latvian-Klasiskā latviešu valoda,65) Classical Lithuanian-Klasikinė lietuvių kalba,66) Classical Luxembourgish-Klassesch Lëtzebuergesch,67) Classical Macedonian-Класичен македонски,68) Classical Malagasy,класичен малгашки,69) Classical Malay-Melayu Klasik,70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,71) Classical Maltese-Klassiku Malti,72) Classical Maori-Maori Maori,73) Classical Marathi-क्लासिकल माओरी,74) Classical Mongolian-Сонгодог Монгол,75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),77) Classical Norwegian-Klassisk norsk,
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78) Classical Odia (Oriya)79) Classical Pashto- ټولګی پښتو80) Classical Persian-کلاسیک فارسی81) Classical Polish-Język klasyczny polski,82) Classical Portuguese-Português Clássico,83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,84) Classical Romanian-Clasic românesc,85) Classical Russian-Классический русский,86) Classical Samoan-Samoan Samoa,
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87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
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89) Classical Serbian-Класични српски,90) Classical Sesotho-Seserbia ea boholo-holo,91) Classical Shona-Shona Shona,92) Classical Sindhi,93) Classical Sinhala-සම්භාව්ය සිංහල,94) Classical Slovak-Klasický slovenský,95) Classical Slovenian-Klasična slovenska,96) Classical Somali-Soomaali qowmiyadeed,97) Classical Spanish-Español clásico,98) Classical Sundanese-Sunda Klasik,99) Classical Swahili,Kiswahili cha Classical,100) Classical Swedish-Klassisk svensk,101) Classical Tajik-тоҷикӣ классикӣ,102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
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pali canon (Readings in Theravada Buddhism).A vast body of literature
in English translation the texts of the Canon has already been published
over the years.This collection can nonetheless be a very good place to
start.
Differences in Buddhism: There is no almighty God in Buddhism. There is
no one to hand out rewards or punishments on a supposedly Judgement Day
.
PURIFY MIND & fruits REVOLUTION inner world & attain happiness & peace for Eternal Bliss. the Buddha’s Own Words from Theravada Tipitaka are for all societies irrespective of religions, racism and castes. growing fruits vegetables growing fruits vegetables or Enlightened One — literally “Knower”, “Understander”, or “Awakened
One” — is the honorific name given to the Indian Sage, Gotama, who
discovered and proclaimed to the world the Law of Deliverance, known to
the West by the name of Buddhism.
well-instructed disciple has regard for noble ones and is well-versed
and disciplined in their Dhamma; has regard for men of integrity and is
well-versed and disciplined in their Dhamma – his form changes and
alters, but he does not fall into sorrow, lamentation, pain, distress,
or despair over its change and alteration.”
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.
https://tenor.com/view/lamp-
Nibbāna) is “blowing out” or “quenching” of the activities of the worldly mind and its related suffering
Nibbāna is the goal of the Buddhist path, and marks the soteriological release from worldly suffering and rebirths in saṃsāra.
Nibbāna is part of the Third Truth on “cessation of dukkha” in the Four Noble Truths, and the “summum bonum of Buddhism and goal of the Eightfold Path.
In the Buddhist tradition, Nibbāna has commonly been interpreted as the extinction of the “three fires”, or “three poisons”, greed (raga), aversion (dvesha) and ignorance (moha).When these fires are extinguished, release from the cycle of rebirth (saṃsāra) is attained.
Nibbāna has also been claimed by some scholars to be identical with anatta (non-self) and sunyata
(emptiness) states though this is hotly contested by other scholars and
practicing monks. In time, with the development of the Buddhist
doctrine, other interpretations were given, such as the absence of the
weaving (vana) of activity of the mind, the elimination of desire, and
escape from the woods, cq. the five skandhas or aggregates.
Buddhist scholastic tradition identifies two types of Nibbāna: sopadhishesa-Nibbāna (Nibbāna with a remainder), and pariNibbāna or anupadhishesa-nirvana (Nibbāna without remainder, or final Nibbāna). The founder of Buddhism, the Buddha, is believed to have reached both these states.
Nibbāna, or the liberation from cycles of rebirth, is the highest aim of the Theravada tradition. In the Mahayana tradition, the highest goal is Buddhahood, in which there is no abiding in Nibbāna. Buddha helps liberate beings from saṃsāra
by teaching the Buddhist path. There is no rebirth for Buddha or people
who attain Nibbāna. But his teachings remain in the world for a certain
time as a guidance to attain Nibbāna.
170: If a man looks at the world (i.e., the five khandhas) in the same
way as one looks at a bubble or a mirage, the King of Death will not
find him.
i.e., looks at the world as being impermanent as a bubble and as
non-material as a mirage.
one occasion, five hundred bhikkhus, after taking a subject of
meditation from the Buddha, went into the forest to practise meditation.
But they made very little progress; so they returned to the Buddha to
ask for a more suitable subject of meditation. On their way to the
Buddha, seeing a mirage they meditated on it. As soon as they entered
the compound of the monastery, a storm broke out; as big drops of rain
fell, bubbles were formed on the ground and soon disappeared. Seeing
those bubbles, the bhikkhus reflected “This body of ours is perishable
like the bubbles”, and perceived the impermanent nature of the
aggregates (khandhas).
170: If a man looks at the world (i.e., the five khandhas) in the same
way as one looks at a bubble or a mirage, the King of Death will not
find him.
Music is channel produce videos about Tibetan mantra, Buddhist
meditation music and flute music. Tibetan healing sounds and other music
genres such as: Relaxing music for Stress relief, Sleep music, Soothing
music, Yoga music and Ambient nature sounds.
Buddhist Website (Multi Language): https://hoasenphat.com/ Buddhist Meditation Music: https://www.youtube.com/playlist?list… Tibetan Mantra: https://www.youtube.com/playlist?list… Flute Music for Meditation & Relaxation: https://www.youtube.com/playlist?list… Healing Meditation Music: https://www.youtube.com/playlist?list…follows is a brief outline of Theravada Buddhism, primarily for the
benefit of those of you who landed on this website without any idea
about what “Theravada” is. The links in this page serve as entry points
to the rest of the website.
you’re interested in learning a little about the history of Theravada,
you might enjoy seeing Theravada Buddhism: A Chronological History.
“Theravada” is pronounced (more or less, in American English) like
“terra vodda.” The “th” sound in Pali is not like the “th” in “thick”;
it’s pronounced more like the “th” combination in “hothouse”.
(Pali: thera “elders” + vada “word, doctrine”), the “Doctrine of the
Elders,” is the name for the school of Buddhism that draws its
scriptural inspiration from the Pali Canon, or Tipitaka, which scholars
generally accept as the oldest record of the Buddha’s teachings. For
many centuries, Theravada has been the predominant religion of Sri
Lanka, Burma, and Thailand; today Theravada Buddhists number over 100
million worldwide. In recent decades Theravada has begun to take root in
the West — primarily in Europe and the USA.
Buddhism goes by many names. The Buddha himself called the religion he
founded Dhamma-vinaya, “the doctrine and discipline,” in reference to
the two fundamental aspects of the system of ethical and spiritual
training he taught. Owing to its historical dominance in southern Asia
(Sri Lanka, Thailand, and Burma), Theravada is also identified as
“Southern Buddhism,” in contrast to “Northern Buddhism,” which migrated
northwards from India into China, Tibet, Japan, and Korea. Theravada is
often equated with “Hinayana” (the “Lesser Vehicle”), in contrast to
“Mahayana” (the “Greater Vehicle”), which is usually a synonym for
Tibetan Buddhism, Zen, Ch’an, and other expressions of Northern
Buddhism. The use of “Hinayana” as a pejorative has its origins in the
early schisms within the monastic community that ultimately led to the
emergence of what would later become Mahayana. Today scholars of many
persuasions use the term “Hinayana” without pejorative intent.
language of the Theravada canonical texts is Pali, a relative of
Magadhi, a language probably spoken in central India during the Buddha’s
time. Most of the sermons the Buddha delivered were memorized by Ven.
Ananda, the Buddha’s cousin and close personal attendant. Shortly after
the Buddha’s death (ca. 480 BCE), the community of monks — including
Ananda — convened to recite all the sermons they had heard during the
Buddha’s forty-five years of teaching. Each recorded sermon (sutta)
therefore begins with the disclaimer, Evam me sutam — “Thus have I
heard.” The teachings were passed down within the monastic community
following a well-established oral tradition. By about 100 BCE the
Tipitaka was first fixed in writing in Sri Lanka by Sinhala
scribe-monks.
course, it can never be proved that the Pali Canon contains the actual
words uttered by the historical Buddha (and there is ample evidence to
suggest that much of the Canon does not). The wisdom the Canon contains
has nevertheless served for centuries as an indispensable guide for
millions of followers in their quest for Awakening.
students of Theravada find that learning the Pali language — even just
a little bit here and there — greatly deepens their understanding of
the path of practice.
follows is a brief synopsis of some of the key teachings of Theravada
Buddhism. I’ve left out a great deal, but I hope that even this rough
outline will be enough to get you started in your exploration.
after his Awakening, the Buddha (”the Awakened One”) delivered his
first sermon, in which he laid out the essential framework upon which
all his later teachings were based. This framework consists of the Four
Noble Truths, four fundamental principles of nature (Dhamma) that
emerged from the Buddha’s honest and penetrating assessment of the human
condition and that serve to define the entire scope of Buddhist
practice. These truths are not statements of belief. Rather, they are
categories by which we can frame our direct experience in a way that is
conducive to Awakening:
2. The cause of dukkha: the cause of this dissatisfaction is craving
(tanha) for sensuality, for states of becoming, and states of no
becoming;
4. The path of practice leading to the cessation of dukkha: the
Noble Eightfold Path of right view, right resolve, right speech, right
action, right livelihood, right effort, right mindfulness, and right
concentration.
each of these Noble Truths the Buddha assigned a specific task which
the practitioner is to carry out: the first Noble Truth is to be
comprehended; the second is to be abandoned; the third is to be
realized; the fourth is to be developed. The full realization of the
third Noble Truth paves the way for the direct penetration of Nibbana
(Sanskrit: Nirvana), the transcendent freedom that stands as the final
goal of all the Buddha’s teachings.
last of the Noble Truths — the Noble Eightfold Path — contains a
prescription for the relief of our unhappiness and for our eventual
release, once and for all, from the painful and wearisome cycle of birth
and death (samsara) to which — through our own ignorance (avijja) of
the Four Noble Truths — we have been bound for countless aeons. The
Noble Eightfold Path offers a comprehensive practical guide to the
development of those wholesome qualities and skills in the human heart
that must be cultivated in order to bring the practitioner to the final
goal, the supreme freedom and happiness of Nibbana. In practice, the
Buddha taught the Noble Eightfold Path to his followers according to a
“gradual” system of training, beginning with the development of sila, or
virtue (right speech, right action, and right livelihood, which are
summarized in practical form by the five precepts), followed by the
development of samadhi, or concentration and mental cultivation (right
effort, right mindfulness, and right concentration), culminating in the
full development of pañña, or wisdom (right view and right resolve). The
practice of dana (generosity) serves as a support at every step along
the path, as it can help erode the heart’s habitual tendencies towards
craving and as it can teach valuable lessons about the causes and
results of one’s actions (kamma).
along the path does not follow a simple linear trajectory. Rather,
development of each aspect of the Noble Eightfold Path encourages the
refinement and strengthening of the others, leading the practitioner
ever forward in an upward spiral of spiritual maturity that culminates
in Awakening.
from another point of view, the long journey on the path to Awakening
begins in earnest with the first tentative stirrings of right view, the
first flickerings of wisdom by which one recognizes both the validity of
the first Noble Truth and the inevitability of the law of kamma
(Sanskrit: karma), the universal law of cause and effect. Once one
begins to see that harmful actions inevitably bring about harmful
results, and wholesome actions ultimately bring about wholesome results,
the desire naturally grows to live a skillful, morally upright life, to
take seriously the practice of sila. The confidence built from this
preliminary understanding inclines the follower to place an even greater
trust in the teachings. The follower becomes a “Buddhist” upon
expressing an inner resolve to “take refuge” in the Triple Gem: the
Buddha (both the historical Buddha and one’s own innate potential for
Awakening), the Dhamma (both the teachings of the historical Buddha and
the ultimate Truth towards which they point), and the Sangha (both the
monastic community that has protected the teachings and put them into
practice since the Buddha’s day, and all those who have achieved at
least some degree of Awakening). With one’s feet thus firmly planted on
the ground by taking refuge, and with the help of an admirable friend
(kalyanamitta) to help show the way, one can set out along the Path,
confident that one is indeed following in the footsteps left by the
Buddha himself.
is sometimes naïvely criticized as a “negative” or “pessimistic”
religion and philosophy. After all (so the argument goes) life is not
all misery and disappointment: it offers many kinds of joy and
happiness. Why then this pessimistic Buddhist obsession with
unsatisfactoriness and suffering?
Buddha based his teachings on a frank assessment of our plight as
humans: there is unsatisfactoriness and suffering in the world. No one
can argue this fact. Were the Buddha’s teachings to stop there, we might
indeed regard them as pessimistic and life as utterly hopeless. But,
like a doctor who prescribes a remedy for an illness, the Buddha offers
hope (the third Noble Truth) and a cure (the fourth). The Buddha’s
teachings thus give cause for an extraordinary degree of optimism in a
complex, confusing, and difficult world. One modern teacher summed it up
well: “Buddhism is the serious pursuit of happiness.”
Buddha claimed that the Awakening he re-discovered is accessible to
anyone willing to put forth the effort and commitment required to pursue
the Noble Eightfold Path to its end. It is up to each of us
individually to put that claim to the test.
the late 19th century, the teachings of Theravada were little known
outside of Southern and Southeast Asia, where they had flourished for
some two and one-half millennia. In the last century, however, the West
has begun to take notice of Theravada’s unique spiritual legacy and
teachings of Awakening. In recent decades, this interest has swelled,
with the monastic Sangha from the various schools within Theravada
establishing dozens of monasteries across Europe and North America. In
addition, a growing number of lay meditation centers in the West,
operating independently of the Sangha, currently strain to meet the
demands of lay men and women — Buddhist and otherwise — seeking to
learn selected aspects of the Buddha’s teachings.
turn of the 21st century presents both opportunities and dangers for
Theravada in the West: Will the Buddha’s teachings be patiently studied
and put into practice, so that they may be allowed to establish deep
roots in Western soil, for the benefit of many generations to come? Will
the current popular climate of “openness” and cross-fertilization
between spiritual traditions lead to the emergence of a strong new form
of Buddhist practice unique to the modern era, or will it simply lead to
the dilution and confusion of these priceless teachings? These are open
questions; only time will tell.
the Buddha left us with some very clear and simple guidelines to help
us find our way through the perplexing maze of purportedly “Buddhist”
teachings that are available to us today. Whenever you find yourself
questioning the authenticity of a particular teaching, heed well the
Buddha’s advice to his stepmother:
The qualities of which you may know, ‘These qualities lead to
passion, not to dispassion; to being fettered, not to being unfettered;
to accumulating, not to shedding; to self-aggrandizement, not to
modesty; to discontent, not to contentment; to entanglement, not to
seclusion; to laziness, not to aroused persistence; to being burdensome,
not to being unburdensome’: You may definitely hold, ‘This is not the
Dhamma, this is not the Vinaya, this is not the Teacher’s instruction.’
As for the qualities of which you may know, ‘These qualities lead to
dispassion, not to passion; to being unfettered, not to being fettered;
to shedding, not to accumulating; to modesty, not to
self-aggrandizement; to contentment, not to discontent; to seclusion,
not to entanglement; to aroused persistence, not to laziness; to being
unburdensome, not to being burdensome’: You may definitely hold, ‘This
is the Dhamma, this is the Vinaya, this is the Teacher’s instruction.’
truest test of these teachings, of course, is whether they yield the
promised results in the crucible of your own heart. The Buddha presented
us with a challenge; it is up to each of us individually to put that
challenge to the test.
Sen Phật là website chia sẻ những thông tin hữu ích về Phật giáo, thần
chú và tâm linh. Ngoài ra, chúng tôi cũng quan tâm đến các lĩnh vực khác
như khoa học, tâm lý học và góc suy ngẫm.
http://sarvajan.ambedkar.org
White Home
Lab
Posted by: site admin @ 7:29 pm
PURIFY MIND & fruits REVOLUTION
inner world 
& attain happiness & peace for Eternal Bliss.
the Buddha’s 
Own Words from Theravada Tipitaka are for all societies irrespective of religions, racism and castes.
purify Mind & Fwi Revolisyon Inner Mondyal & atenn kontantman & lapè pou Bliss etènèl. Bouda a pwòp mo soti nan Theravada Tipitaka yo se pou tout sosyete endepandaman de relijyon, rasis ak castes. Growing fwi 
Legim 
Growing fwi Legim oswa fòs ankò yon sèl - literalman “Knower”, “konprann”, oswa “leve yon
sèl” - se non an onorifik bay Sage a Endyen, Gotama, ki moun ki
dekouvri ak pwoklame nan mond lan lalwa Moyiz la nan delivrans, li te ye
nan lwès la Non Boudis la.
disip ki byen enstwi gen konsiderasyon pou moun nòb ak se byen vèrs ak
disipline nan Dhamma yo; Èske gen konsiderasyon pou gason nan entegrite
ak se byen vèrs ak disipline nan Dhamma yo - chanjman fòm li yo ak
transforms, men li pa tonbe nan lapenn, plenn, doulè, detrès, oswa
dezespwa sou chanjman li yo ak modifye. “
adenine dinucleotide (nad) 15 gram nan $ 62.00 ki jwe yon wòl nan
génération enèji nan kò imen an ki disponib ‘pou pri a nan yon kafe nan
yon jounen’ yon sansasyonèl anti-aje zouti te kapab wè moun viv nan 150
ane ak relanse ògàn Pwosesis te jwenn pa Harvard Pwofesè David Sinclair
ak chèchè nan inivèsite University of New South Wales, ki enplike
Eprogramming selilè.
& ‘Ya’yan itãcen marmari & Farin Cikin Farin ciki da Zaman Lafiya na madawwama.Kalmomin Buddha daga Serverada Terravada Taftaniya suna ga dukkanin
al’ummomin ba tare da bin addini ba, wariyar launin fata da castes.
kayan lambu kayan lambu ko fadakarwa daya - a zahiri “da sanin”, “Mai fahimta” da aka ba da
sunan da aka ba Indiya, “shine sunan da aka ba na India dokar, da aka
sani da yamma ta hanyar Sunan Buddha.
mai kyau da aka umurta suna da daraja ga masu daraja kuma yana da kyau
da kuma horo a cikin Dhamma; Daidaita ga mutane na gaskiya kuma yana da
kyau, a cikin Dhammama, ‘yan’uwa, da baƙin ciki, da wahala, ko baƙin
ciki, ko baƙin ciki, ko baƙin ciki, ko baƙin ciki, ko baƙin ciki, ko
baƙin ciki, ko baƙin ciki, ko yanke ƙauna, ko yanke ƙauna, ko yanke
ƙauna, ko yanke ƙauna, ko yanke ƙauna, ko yanke ƙauna, ko yanke ƙauna,
ko baƙin ciki a kan canjin ta. “
adenine dinupleotide (Nad) 15 grams a $ 62.00 wanda ke taka rawar jiki
don samar da shekaru 150 da haihuwa Harvard ya samo tsari da Harvard 1
David “David” David Barcelona David Sinclair da masu bincike daga
Jami’ar New South Wales, wanda ya shafi sel Eprogring.
நாயகன் அண்ணல் அம்பேத்கரின் அரிய புகைப்பட கண்காட்சி#ambedkar #jaybhim
#bhim #india #jaibhim #buddhism #babasahebambedkar #buddha #buddhist
#ambedkaris…
Posted by: site admin @ 7:51 pm
PURIFY MIND & fruits REVOLUTION inner world & attain happiness & peace for Eternal Bliss. the Buddha’s Own Words from Theravada Tipitaka are for all societies irrespective of religions, racism and castes.BR Ambedkar is best known for being the architect of the Indian
Constitution and for his struggle against untouchability in India.
பாசிச சக்திகளின் போக்கு முன்பு எப்போதையும் விட அதிகரித்துக்
கொண்டிருக்கிற இவ்வேளையில், அதை முற்றும் முழுதாக எதிர்க்கின்ற, அதற்கு
மாற்றாக பௌத்தத்தை முன்னெடுத்த பாபாசாகேப் அம்பேத்கர் பாதையில் அணி திரள,
அவர் பிறந்த நாளில் உறுதி கொள்வோம்! #DalitHistoryMonth
#JaiBhim
& பழங்கள் புரட்சி உள் உலகில் செல்ல & நித்திய பேரின்பம் மகிழ்ச்சியை & அமைதி அடைய. தெராவாடா டிப்பிடாகாவிலிருந்து புத்தரின் சொந்த வார்த்தைகள் மதங்கள், இனவெறி மற்றும் சாதிகள் ஆகியவற்றை தவிர அனைத்து சமூகங்களுக்கும் ஆகும்.அல்லது அறிவொளி ஒன்று - மொழியில் “முழவாளி”, “புரிதல்”, அல்லது
“விழிப்புணர்வு”, அல்லது “விழித்தெழுந்த ஒரு” - இந்திய முனிவருக்கு
கொடுக்கப்பட்ட கௌரவமான பெயர், கோத்தாமாவிற்கு வழங்கப்பட்டது மற்றும்
உலகிற்கு விடுதலைப் புலத்திற்கு அறிவித்தது. புத்தமதத்தின் பெயர்.
और फल क्रांति आंतरिक दुनिया में जाने के लिए और शाश्वत आनंद के लिए खुशी और शांति प्राप्त करने के लिए। बुद्ध के थेरावाडा टिपितका के अपने शब्द धर्म, नस्लवाद और जातियों के बावजूद सभी समाजों के लिए हैं।या प्रबुद्ध एक - शाब्दिक रूप से “knower”, “समझदार”, या “जागृत एक” -
भारतीय ऋषि, गोटामा को दिया गया सम्मानित नाम है, जिसने दुनिया को दुनिया
की खोज और घोषित किया, जो पश्चिम में जाना जाता है, जिसे पश्चिम में जाना
जाता है बौद्ध धर्म का नाम।
Purify Mind & Fruits Revolusie en geluk en vrede vir ewige saligheid bereik. Die Boeddha se eie woorde van Theravada Tiptitaka is vir alle samelewings, ongeag godsdienste, rassisme en kaste.of verligte een - letterlik “kniger”, “verdraag”, of “ontwaak” of
“ontwaak” - is die eerlike naam wat aan die Indiese Sage, Gotama, gegee
is, wat aan die wêreld die wet deur die Naam van Boeddhisme.
is a piece that tells audience what Buddhist is.English captions
available!#Buddha#Choir#Tipiṭaka#Dhamma#Sangha#Pancasila#Sutta#Vinaya#Abhidhamma#Pi…
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https://translate.google.com did not translate 09) Classical Albanian-Shqiptare klasike,
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10) Classical Amharic-አንጋፋዊ አማርኛ,
ጥሩ ስሜት ይኑርህየራስዎን አትክልቶች እና ፍራፍሬዎች ያሳድጉአሳዛኝ አስተሳሰብ ያለው መዋኛሁሉንም ቤቶቻችንን ሁሉ ናብባያዋን ለማሳካት ያለውን መንገድ ለማሳየት እንሞክርየቡድሃ ቃላት ኃይል አላቸውየራስዎን አትክልቶች ያድጉ & ፍራፍሬዎች አብዮትወደ ውስጠኛው ዓለም ለመግባት & ደስታን እና ሰላምን ለዘለአለም ደስታ ለማግኘት.አንዱን ከቡድሃው ነቃረ. የቡድዳይቲክ ቲኦቲካ የመጡ ሁሉም ማህበረሰቦች ለሁሉም ሃይማኖቶች, ዘረኝነት እና ካሳቢዎች ናቸው.ከKUSHINARAA BNIBBATA BHUMIA PHUGADA94492643ነጭ ቤት18 ኛ ዳቦ የማሰብ ችሎታ ማሰላሰልላብራ668, 5A ዋና መንገድ, 8 ኛ መስቀል, ሃል III ደረጃ,Punya bhumi benngaluማግዳዲ ካራታታካካደስተኛ ነቀፉቡድሃ ወይም ብርሃን አብራ - ቃል በቃል “አዋቂ”, ወይም “አዋቂ” - ለአለም ሰፋ ያለ ስም ለዓለም የተገለጸ እና ለምእራቃዊው የታወቀው የማዳን ሕግ ነው የቡድሃነት ስም.ፔሪካካ - ፓሊ ካኖን 1ይህ የፓሊ ቋንቋ ስብስብ ነውጽሑፋዊ ጽሑፋዊውን ይመሰርታሉየ Terevaaba ቡድሂዝም መሠረት.ፔፕታካ እና ድህረ-ጥይታዊPali ፅሁፎች, ማለትም. ትችቶች እናዜና መዋዕል, የተሟላውን ይሙሉየጥንታዊ የ PentADA ጽሑፎች አካል.ቪናያ ፒንካካ - የሥነ ምግባር ህጎችበዕለታዊ ጉዳዩ ውስጥ የሚካሄድለሁለቱም መነኮሳት እና መነኮሳት.ሲታ ፔትካካ - ከቡድሃ እና ጥቂቶቹ ጋር የተተከሉ ንግግሮችየቅርብ ደቀ መዛሙርቱ.አቢሂድሃምማ ፒካካ - መሠረተ ትምህርቶችእንደገና ወደ ውስጥ ገብቷል እና እንደገና ማደራጀትየአእምሮ እና የነገሬ ምርመራ.የፓሊ ካኖን ወይም ቂጣው ካዮተሻካካ ነውየሦስት ፒቱካ ስብስብየሱታ ፒክካካ, ቪናይ ፒሲካ እናአቢዲያሃም ፒካካ,ምንም እንኳን በተለምዶ ለቡድሃ, አቢዳሃምማ ፒካካ በአጠቃላይ ነውየኋላ ኋላ ምሁር እንዲኖር ተቀበለእንደገና የተደራጁ እና የተዘረዘሩትን መነኮሳትትምህርቶች ወደዚህ የ 7 መጽሐፍት ስብስብ ውስጥየሱታ ፒክካካ1. Dygha nikaya - ረዣዥም ንግግሮች -ይይዛል34 ሱተስ, በጣም ረዣዥም, ስለእሱ ግልጽ የሆነ ምስል ያቀርባሉየተለያዩ የህይወት ዘርፎች እና በቡድሃ ጊዜ አሰቡ.2. የመጽሐፉ ኒካይ - የመካከለኛው ርዝመት ስብስብይላል: - 152 ሳትቲስ እና የአሁኑን ትምህርቶች ይ contains ልበጥልቅ ስሜት እና ምሳሌዎች.3. SASMEATTA Nikaya - የመደብዘዝ ንግግሮች ስብስብ-ይህ 2,941 ሱተስ በአምስት ክፍሎች ወይም ብልቶች የተደናገጡ ናቸው.4. engutatha ኒካይ - ቀስ በቀስ የተባሉ ጥቅሶች ስብስብ: -እንደ 2,38 ትናንሽ ትናንሽ ሳትቲስ ተዘጋጅቷልከአንድ እስከ አሥራ አንድ ለተብራሩት ርዕሰ ጉዳዮች ብዛት.ቪናያ ፒትካካ1. ፓራጅካ pali - ዋና ጥፋቶች-የስነ-ተግሣጽ ውድድር49 ዋና እና ጥቃቅን ስህተቶችን እና ቅጣቶችን በተመለከተ.2. ፓሲቲቲያ ፓሊ - ዋና ጥፋቶች: ቀሪ 178 ጋር ስምምነቶችለ BHIKIKKUS እና Bhikkkhunis የሕጎች ስብስቦች.3. ማሃቫጋ ፔሌ - የላቀ ክፍል-ይህ መለያ ይይዛልቡድሃ ከእንቅልፋቱ ጋር ተከትሎ ስብከቱን ተከትሎለመጀመሪያዎቹ አምስት መነኮሳት እና የተወሰኑት ታላላቅ ደቀመዛሙርቱከሳንጋሃ ጋር ተቀላቅሎ መነቃቃት. እንዲሁም ህጎችለሳንጋሃ ምግባር እና ሥነ ምግባር4. Cuhvagagga Pali - LESSERE ክፍል: - ተጨማሪ ህጎች እና ሂደቶችለተቋማዊ ድርጊቶች እና ተግባራት.
FaceBook: hanno rubato i dati di 50 milioni di profili negli usa? BreakingNews: Un’ altro scandalo! -
11) Classical Arabic-اللغة العربية الفصحى
هل goodpurify العقلتنمو الخضروات والفواكه الخاصة بكهل السباحة التأمليدعنا نقوم بتحويل جميع منازلنا لإظهار المسار لجميع المجتمعات لتحقيق نيباناكلمات بوذا لديها السلطةتنمو الخضروات الخاصة بك & الفواكه الثورةللذهاب إلى World Inner & Addain السعادة والسلام النعيم الأبدي.استيقظت واحدة كلمات بوذا الخاصة من Theravada Tipitaka هي لجميع المجتمعات بغض النظر عن الأديان والعنصرية والسمات.من عندKushinara Nibbana Bhumi Pagoda944926443.البيت الأبيض18ft ضياء التأمل المعينمختبر668، 5A الطريق الرئيسي، والصليب الثامن، HAL III المرحلة،بونيا bhumi بنغالورومجاضي كارناتاكااستيقظ سعيد youniverse.بوذا
أو المستنير واحدا - حرفيا “سقما”، أو “متيقظا”، أو “مستيقظ واحد” - هو
الاسم الفليني الذي قدمه SAGE الهندي، جمعة، الذي اكتشف وأعلن إلى العالم
قانون الخلاص، المعروف بالغرب من قبل اسم البوذية.Tipitaka - The Pali Canon 1هذه هي جمع لغة باليالنصوص، والتي تشكل العقيدةمؤسسة بيرافادا البوذية.Tipitaka وما بعد الكنسينصوص بالي، أي. التعليقات وChronicles، تشكل كاملةنص النص الكلاسيكي هذه النصوص.فينايا بيتاكا - قواعد السلوكتحكم الشؤون اليومية داخلSangha، لكل من الرهبان والراهنات.Sutta Pitaka - الخطابات المنسوبة إلى بوذا وعدد قليل منأقرب تلاميذه.أبهيدذما بيتاكا - المذاهبإعادة صياغة وإعادة تنظيم فيالتحقيق في العقل والمادة.يتكون Pali Canon، أو Tipitaka، منمجموعة ثلاثة Pitakas:Sutta Pitaka، فينايا بيتاكا وأبهيدذما بيتاكا،على الرغم من أن تقليديا المنسوبة إلىبوذا، أبهيدذما بيتاكا عموماقبلت أن تكون عمل الباحث لاحقاالرهبان الذين أعادوا تنظيمهم ومجدون لهالتعاليم في هذه المجموعة من 7 كتبsutta pitaka.1. Digha Nikaya -Collection من خطابات طويلة:يحتوي على34 Suttas، بعض الطوابق للغاية، وتقديم صورة حية للجوانب مختلفة من الحياة وفكر في وقت بوذا.2. المجهد نيكايا - مجموعة من الطول الأوسطأقوال: تحتوي على 152 Suttas وتعاليم الحاليةمع مشابك عميق وأمثلة.3. The Samyutta Nikaya - مجموعة من الخطابات الطية:هذا لديه 2941 ساتاس، مجمعة في خمسة أجزاء، أو vaggas.4. أنديطارا نيكايا - مجموعة من الأقوال التدريجي:يحتوي على ما يصل إلى 2،38 Suttas الصغيرة مرتبة حسبإلى عدد المواضيع التي تمت مناقشتها، من واحد إلى أحد عشر.فينايا بيتاكا1. Parajka Pali - الجرائم الرئيسية: قوائم الانضباطفيما يتعلق ب 49 جريمة رئيسية وثقيفة والعقوبات.2. Pacittiya بالي - الجرائم الرئيسية: يتعامل مع 178 المتبقيةمجموعات من قواعد Bhikkhus و Bhikkhunis.3. Mahavagga Pali - قسم أكبر: يحتوي هذا على حسابمن الفترة التالية الصحوة بوذا، خطبهإلى الرهبان الخمسة الأولى وبعض تلاميذه العظماءانضم إلى Sangha وحصلت على الصحوة. أيضا قواعدالسلوك والإصلاح ل sangha.4. Culavagga Pali - قسم أقل: المزيد من القواعد والتقدمللأفعال والوظائف المؤسسية.
أقوال الحكيم غوتاما بوذابوذا هو مؤسس ديانة أو فلسفة البوذية ويلفظ اسمه أيضا (بودا أي الساهر أو اليقظ، واسمه بالعربية البد بددة)-
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https://translate.google.com did not translate 12) Classical Armenian-դասական հայերեն,
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13) Classical Assamese-ধ্ৰুপদী অসমীয়া
গুডপুৰিফাইমাইণ্ড
কৰক আপোনাৰ নিজৰ পাচলি আৰু ফল খেতি কৰক ধ্যানমনীয় মনোযোগেৰে সাঁতোৰ কৰক
সকলো সমাজৰ বাবে এন.আই.বি.বি.এ.এন.এ. প্ৰাপ্ত কৰাৰ পথ দেখুৱাবলৈ আমাৰ সকলো
ঘৰ ৰূপান্তৰ কৰোঁ আহক বুদ্ধৰ কথাত শক্তি আছে আপোনাৰ নিজৰ পাচলি আৰু ফল বিপ্লৱ খেতি কৰক আভ্যন্তৰীণ পৃথিৱীলৈ যোৱা আৰু চিৰন্তন আনন্দৰ বাবে সুখ আৰু শান্তি প্ৰাপ্ত কৰা। জাগ্ৰত এটা থেৰাভাদা টিপিটাকাৰ পৰা বুদ্ধৰ নিজা শব্দবোৰ ধৰ্ম, বৰ্ণবাদ আৰু জাতি নিৰ্বিশেষে সকলো সমাজৰ বাবে।পৰা কুশিনাৰা নিব্বানা ভূমি পেগোদা http://sarvajan.ambedkar.org 944926443 হোৱাইট হোম এটা 18 ফুট ডায় মাইণ্ডফুল মেডিটেশন
পৰীক্ষাগাৰ 668, 5এ মেইন ৰোড, 8ম ক্ৰছ, এইচএএল তৃতীয় পৰ্যায়, পুণ্য ভূমি
বেংগালুৰু মাগাধি কৰ্ণাটক হেপ্পী এৱেকন্ড ইয়োইউনিভাৰ্ছ বুদ্ধ বা জ্ঞানী
এজন - আক্ষৰিক ভাৱে “জ্ঞাত”, “বুজাবুজি”, বা “জাগ্ৰত এক” হৈছে ভাৰতীয় ঋষি
গোটামাক দিয়া সন্মানীয় নাম, যিবিশ্বক বৌদ্ধ ধৰ্ম নামেৰে পশ্চিমৰ বাবে
জনাজাত উদ্ধাৰৰ নিয়ম আৱিষ্কাৰ আৰু ঘোষণা কৰিছিল।টিপিটাকা
– পালি কেনন 1 এয়া হৈছে পালি ভাষাৰ সংগ্ৰহ গ্ৰন্থসমূহ, যি মতবাদমূলক গঠন
কৰে থেৰাভাদা বৌদ্ধ ধৰ্মৰ ভেটি। টিপিটাকা আৰু পোষ্ট-কেনোনিকেল পালি পাঠ,
অৰ্থাৎ। ভাষ্য আৰু ক্ৰনিকল, সম্পূৰ্ণ কৰক ধ্ৰুপদী থেৰেভাদা গ্ৰন্থৰ শৰীৰ।
বিনয় পিতাকা - আচৰণৰ নিয়ম দৈনন্দিন কাম-কাজৰ ভিতৰত নিয়ন্ত্ৰণ কৰা সংঘ,
সন্ন্যাসী আৰু সন্ন্যাসিনী দুয়োৰে বাবে। সুট্টা পিটাকা - বুদ্ধ আৰু
কেইটামানৰ বাবে দায়ী বক্তৃতা তেওঁৰ নিকটতম শিষ্যসকল। অভিধম্ম পিতাকা -
মতবাদসমূহ পুনৰ কাম কৰা আৰু পুনৰ সংগঠিত কৰা হৈছে মন আৰু বিষয়ৰ অনুসন্ধান।
পালি কেনন বা টিপিটাকা, গঠিত তিনিটা পিটাকাৰ সংগ্ৰহ: সুট্টা পিটাকা,
বিনায়া পিটাকা আৰু অভিধম্ম পিতাকা, যদিও পৰম্পৰাগতভাৱে ইয়াৰ বাবে দায়ী
বুদ্ধ, অভিধম্ম পিতাকা সাধাৰণতে পৰৱৰ্তী পণ্ডিতৰ কাম বুলি স্বীকাৰ কৰা হয়
যিসকল সন্ন্যাসীয়ে তেওঁৰ পুনৰ সংগঠিত আৰু তালিকাভুক্ত কৰিছিল 7 খন কিতাপৰ
এই সংহতিত শিক্ষাদ্য
চুট্টা পিটাকা 1. দিঘা নিকায়া - দীঘলীয়া আলোচনাৰ সংগ্ৰহ: অন্তৰ্ভুক্ত
থাকে ৩৪ টা সুত, কিছুমান অতি দীঘল, যিয়ে ইয়াৰ এক উজ্জ্বল ছবি উপস্থাপন
কৰিছে বুদ্ধৰ সময়ত জীৱন আৰু চিন্তাৰ বিভিন্ন দিশ। 2. মজজিমা নিকায়া -
মধ্য দৈৰ্ঘ্যৰ সংগ্ৰহ কথাসমূহ : 152 টা চুট্টা আৰু বৰ্তমানৰ শিক্ষা থাকে
গভীৰ চিমিলি আৰু উদাহৰণৰ সৈতে। 3. সংমিউট্টা নিকায়া - কিণ্ড্ৰেড
ডিচকাউন্টৰ সংগ্ৰহ: ইয়াত 2,941 টা চুট্টা আছে, যাক পাঁচটা ভাগত গোট কৰা
হৈছে, বা ভাগা। 4. আংগুটাৰা নিকায়া - ক্ৰমান্বয়ে কোৱা কথাবোৰৰ সংগ্ৰহ:
সেই অনুসৰি সজ্জিত প্ৰায় 2,38 টা সৰু চুট্টা থাকে আলোচনা কৰা বিষয়ৰ
সংখ্যালৈ, একৰ পৰা এঘাৰলৈ।দ্য
বিনায়া পিটাকা 1. পৰাজকা পালি - মুখ্য অপৰাধ: অনুশাসনৰ দুখ ৪৯ টা
গুৰুত্বপূৰ্ণ আৰু সৰু অপৰাধ আৰু জৰিমনা সম্পৰ্কে। 2. পাচিট্টিয়া পালি -
গুৰুত্বপূৰ্ণ অপৰাধ: বাকী 178 জনৰ সৈতে সম্পৰ্কিত ভিখখুচ আৰু ভিক্খুনিছৰ
বাবে নিয়মৰ সংহতি। 3. মহাভাগ পালি - বৃহত্তৰ শাখা : ইয়াত এটা একাউণ্ট আছে
বুদ্ধৰ জাগৰণৰ পিছৰ সময়ৰ, তেওঁৰ উপদেশ প্ৰথম পাঁচজন সন্ন্যাসী আৰু তেওঁৰ
কিছুমান মহান শিষ্যলৈ সংঘত যোগদান কৰিছিল আৰু জাগৰণ লাভ কৰিছিল। লগতে ইয়াৰ
নিয়মসমূহ সংঘৰ বাবে আচৰণ আৰু শিষ্টাচাৰ। 4. কুলাভাগা পালি - কম শাখা :
অধিক নিয়ম আৰু উপাৰ্জন প্ৰতিষ্ঠানগত কাম আৰু কাৰ্যৰ বাবে।
বুদ্ধ পূর্ণিমা/বুদ্ধ জয়ন্তী/বৌদ্ধ কীর্তন/Anamika SarkarVoice-Me……Anamika Sarkar
Video Edit-Gourab BalaGourab Bala
https://translate.google.com did not translate 14) Classical Azerbaijani- Klassik Azərbaycan,
Posted by: site admin @ 10:57 pm
PURIFY MIND & fruits REVOLUTION inner world & attain happiness & peace for Eternal Bliss. the Buddha’s Own Words from Theravada Tipitaka are for all societies irrespective of religions, racism and castes.
Dr BR Ambedkar always stood in solidarity with the oppressed and worked to uplift the lives of women, labourers and untouchables
only did the Buddha actively teach to promote peace, he actively
prevented war too. - Stonepeace | Get Books In the Buddha’s time, the
Sakiyas (Sakyas) and Koliyas (Kolis) once directed the Rohini (Rohni)
river to to be constricted by a dam between the city of Kapilavatthu
(Kapilavastu) and Koli…
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anger, Be done with conceit, Get beyond every fetter. When for name
& form You have no attachment — have nothing at all — No sufferings,
no stresses, invade. -Kodhavagga; Dhammapada- The development of
effective measures to prevent deadly conflict begins with the
articulation of the prob…
bearing trees in nurturing and safeguarding roadside trees the Mauryan emperor was the first to promote and champion the concept of roadside trees in Prabuddha Bharat. Let’s grow vegetables and fruit bearing plants in pots to overcome hunger the worst kind of illness as said by the Buddha.
தாங்கும் மரங்கள் சாலையோர மரங்களை வளர்ப்பதிலும் பாதுகாப்பதிலும் மௌரியப் பேரரசர் பிரபுத்த பாரதத்தில் சாலையோர மரங்களின் கருத்தை முதன்முதலில் ஊக்குவித்து வெற்றி பெற்றார். புத்தர் கூறியது போல் பசியை போக்க மிக மோசமான நோயை போக்க காய்கறிகள் மற்றும் பழம் தரும் செடிகள் பானைகளில் வளர்ப்போம்.https://tenor.com/view/lamp-
Nibbāna) is “blowing out” or “quenching” of the activities of the worldly mind and its related suffering
Nibbāna is the goal of the Buddhist path, and marks the soteriological release from worldly suffering and rebirths in saṃsāra.
Nibbāna is part of the Third Truth on “cessation of dukkha” in the Four Noble Truths, and the “summum bonum of Buddhism and goal of the Eightfold Path.
In the Buddhist tradition, Nibbāna has commonly been interpreted as the extinction of the “three fires”, or “three poisons”, greed (raga), aversion (dvesha) and ignorance (moha).When these fires are extinguished, release from the cycle of rebirth (saṃsāra) is attained.
Nibbāna has also been claimed by some scholars to be identical with anatta (non-self) and sunyata
(emptiness) states though this is hotly contested by other scholars and
practicing monks. In time, with the development of the Buddhist
doctrine, other interpretations were given, such as the absence of the
weaving (vana) of activity of the mind, the elimination of desire, and
escape from the woods, cq. the five skandhas or aggregates.
Buddhist scholastic tradition identifies two types of Nibbāna: sopadhishesa-Nibbāna (Nibbāna with a remainder), and pariNibbāna or anupadhishesa-nirvana (Nibbāna without remainder, or final Nibbāna). The founder of Buddhism, the Buddha, is believed to have reached both these states.
Nibbāna, or the liberation from cycles of rebirth, is the highest aim of the Theravada tradition. In the Mahayana tradition, the highest goal is Buddhahood, in which there is no abiding in Nibbāna. Buddha helps liberate beings from saṃsāra
by teaching the Buddhist path. There is no rebirth for Buddha or people
who attain Nibbāna. But his teachings remain in the world for a certain
time as a guidance to attain Nibbāna.
http://sarvajan.ambedkar.org
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56) Classical Kazakh-Классикалық қазақ,57) Classical Khmer- ខ្មែរបុរាណ,58) Classical Kinyarwanda59) Classical Korean-고전 한국어,60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),61) Classical Kyrgyz-Классикалык Кыргыз,62) Classical Lao-ຄລາສສິກລາວ,63) Classical Latin-LXII) Classical Latin,64) Classical Latvian-Klasiskā latviešu valoda,65) Classical Lithuanian-Klasikinė lietuvių kalba,66) Classical Luxembourgish-Klassesch Lëtzebuergesch,67) Classical Macedonian-Класичен македонски,68) Classical Malagasy,класичен малгашки,69) Classical Malay-Melayu Klasik,70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,71) Classical Maltese-Klassiku Malti,72) Classical Maori-Maori Maori,73) Classical Marathi-क्लासिकल माओरी,74) Classical Mongolian-Сонгодог Монгол,75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),77) Classical Norwegian-Klassisk norsk,
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78) Classical Odia (Oriya)79) Classical Pashto- ټولګی پښتو80) Classical Persian-کلاسیک فارسی81) Classical Polish-Język klasyczny polski,82) Classical Portuguese-Português Clássico,83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,84) Classical Romanian-Clasic românesc,85) Classical Russian-Классический русский,86) Classical Samoan-Samoan Samoa,
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87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
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89) Classical Serbian-Класични српски,90) Classical Sesotho-Seserbia ea boholo-holo,91) Classical Shona-Shona Shona,92) Classical Sindhi,93) Classical Sinhala-සම්භාව්ය සිංහල,94) Classical Slovak-Klasický slovenský,95) Classical Slovenian-Klasična slovenska,96) Classical Somali-Soomaali qowmiyadeed,97) Classical Spanish-Español clásico,98) Classical Sundanese-Sunda Klasik,99) Classical Swahili,Kiswahili cha Classical,100) Classical Swedish-Klassisk svensk,101) Classical Tajik-тоҷикӣ классикӣ,102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
Posted by: site admin @ 8:03 pm
PURIFY MIND & fruits REVOLUTION inner world & attain happiness & peace for Eternal Bliss. the Buddha’s Own Words from Theravada Tipitaka are for all societies irrespective of religions, racism and castes.
growing fruits 
vegetables 
or Enlightened One — literally “Knower”, “Understander”, or “Awakened
One” — is the honorific name given to the Indian Sage, Gotama, who
discovered and proclaimed to the world the Law of Deliverance, known to
the West by the name of Buddhism.
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28) Classical Danish-Klassisk dansk,Klassisk dansk,
Purify MIND. & frugter revolution indre verden & opnå lykke og fred for evig lyksalighed. Buddha’s egne ord fra Theravada Tipitaka er for alle samfund uanset religioner, racisme og kastes. Growing Fruits grøntsager 
Growing Fruits grøntsager eller oplyst en - bogstaveligt talt “Knower”, “Ændre” eller “vækket en”
- er det ærefulde navn, der er givet til den indiske salvie, Gotama,
der opdagede og proklamerede til verdenslivets lov, kendt mod vest ved
navn på buddhismen.
velinstrukteret discipel har hensyn til ædle og er velbevandret og
disciplineret i deres Dhamma; Henviser for integritetsmænd og er
velbevandret og disciplineret i deres Dhamma - hans form ændrer sig og
ændrer sig, men han falder ikke i sorg, bekæmpelse, smerte, nød eller
fortvivlelse over sin ændring og ændring. “
at holde sig til højre levebrød, højre indsats, højre mindfulness,
højre koncentration, som aldring er stressende. - Buddha.
Adenine Dinukleotid (NAD) 15 gram på $ 62,00, som spiller en rolle i at
generere energi i den menneskelige krop, der er tilgængelig “for prisen
på en kaffe om dagen” et fantastisk anti-aging gennembrud kunne se
mennesker leve til 150 år og regenerere organ. Ny Processen er fundet af
Harvard Professor David Sinclair og forskere fra University of New
South Wales, der involverer celle eprogrammering.
powerful story will give you a practical strategy to solve your most
challenging problems. Let us understand what Buddha advises to solve
these complica…
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35) Classical French- Français classique,
Do Goodpurifier l’espritCultiver vos propres légumes et fruitsFaire la nage consciente méditativeConvertissons toutes nos maisons pour montrer le chemin de toutes les sociétés à atteindre NibbanaLes mots de Bouddha ont le pouvoirCultivez vos propres légumes & Fruits RévolutionPour aller dans Inner World & Atteindre le bonheur et la paix pour le bonheur éternel.Awakened One
Les propres mots de Bouddha de Theravada Tipitaka sont pour toutes les
sociétés indépendamment des religions, du racisme et des castes.depuisKushinara Nibbana Bhumi Pagoda944926443Maison blancheUne méditation menacée de 18 piedsLaboratoire668, 5A Route principale, 8ème croix, Hal III Stage,Punya Bhumi BengaluruMagadhi KarnatakaJoyeux réveillé youniversseJC gratuit JC Pure Oiseaux gratuits JC gratuit JC Pure Oiseaux gratuits Bouddha
ou éclairé un - littéralement «connaisseur», «compréhensif», ou
«réveillé» - est le nom honorifique donné à la sage indienne, Gotama,
qui a découvert et proclamé au monde la loi de la délivrance, connue à
l’ouest par le Nom du bouddhisme.Un sage sur ne pasdissimuler quoi que ce soit, etIl n’y a rien qu’ilss’accrocher.Sans acquisitionou envy, ils restentdiscrètement; ils ontpas de dédain ou d’insultepour tout le monde.-Purabheda SuttaLe Bouddha surLes huitVents mondains:“Louange etfaire des reproches,reconnaissance etNe pas tenir compte, gagneret perte,plaisir etle chagrin vientet aller comme levent. Repos comme unarbre géant dans lemilieu d’entre euxtout.”La peur est née de se porter armer.Voyez juste comment les gens mwny se battent!Je vais vous parler de la peur terribleCela m’a fait secouer partout:- le BouddhaATTADANDA SUTAIl n’y a pas de peur pourQuelqu’un qui estéveillé, dont l’espritest non contaminéEn voulant,et est déposé,et qui a abandonnéle vice et la vertueBien que vous viviez peut-être cent anscontraire à l’éthique et non intégré,mieux est un seul jourvécu éthiquement et absorbé(dans des états méditatifs supérieurs. - Le BouddhaPour avantage à long terme et bonheurEntraînez-vous:«Même si je peux être affligé dans le corps, mon esprit sera alinéa.C’est ainsi que vous devriez vous entraîner. “Un
disciple bien instruit est considéré comme noble et est bien versé et
discipliné dans leur Dhamma; a considéré pour les hommes d’intégrité et
est bien versé et discipliné dans leur Dhamma - sa forme change et
modifie, mais il ne tombe pas dans le chagrin, la lamentation, la
douleur, la détresse ou le désespoir sur son changement et leur
altération. “À deux brahmans -120 ans -Faites des actes méritoires qui apportent Bliss.Faire du mérite en vie.Lorsque le monde est en feu avec le vieillissement et la mort, il faut récupérer [la future richesse] en donnant: “«La conduite morale sert un puits jusqu’à la vieillesse.Sradda si bien établi, sert un puits.La connaissance est un trésor précieux pour l’homme.Le mérite de bonnes actions est difficile pour les voleurs à emporter. “Une personne abandonne ce qu’il interpréte comme le mien. - BouddhaComme une perle d’eau sur une feuille de lotus ne respecte pas, la sauge ne respecte pas. - BouddhaUn homme sage n’est pas trompé par ce qui est perçu. - BouddhaEssayez
de vous tenir à des moyens de subsistance droits, d’efforts appropriés,
de la pleine conscience, de la concentration correcte, car le
vieillissement est stressant. - BouddhaLe diagnostic du médecinVivre jusqu’à 150 ans pour le prix du caféNicotinamide
Adénine Dinucleotide (NAD) 15 grammes à 62,00 $, qui joue un rôle dans
la génération d’énergie dans le corps humain disponible “pour le prix
d’un café par jour” une percée anti-âge époustouflante pourrait voir les
humains vivre à 150 ans et régénérer l’organe.Nouveaux Le professeur de
Harvard David Sinclair et des chercheurs de l’Université de
Nouvelle-Galles du Sud, impliquant une eprogrammation cellulaire.Convertissons toutes nos maisons pour montrer le chemin de toutes les sociétés à atteindre NibbanaLes mots de Bouddha ont le pouvoirLa pleine conscience d’une personne sageles maintient sur le point deéquanimité constante oùL’arrogance est impossible;Ils ne font aucune comparaisonavec le reste du mondecomme «supérieur», «inférieur»ou ‘égal’.-Purabheda SuttaLa maturité estapprendre à marcherloin des genset des situations quimenacer votretranquillité d’esprit,respect de soi,valeurs, morales,ou estime de soi.Pardonnez les autres.Pas parce qu’ilsmériter le pardon,Byt parce que vousmérite la paix.Il ya troisSolutions à chaqueProblème: Acceptez-le,Changez-le, ou laissez-le.Si vous ne pouvez pas l’accepter,changes le. Si vous ne pouvez pasChangez-le, laissez-le.Si nous n’incluons pas desensibilisation plus large dans notrepratique de la pleine conscience,Il peut y avoir un sentiment deséparation dumonde. Devenant plusconscient de ceux qui nous entourentet notre impact sur les autresest essentiel sur le chemin
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Pure Land is Our Home [Incredible 3D Animation]#pureland #namoamituofo#purelandbuddhism #purelandersAmituofoour compassionate fatherforever grateful for yourinfinite compassionfor creating such a w… -
hjttps://translate.google.com did not translate36) Classical Frisian- Klassike Frysk,
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37) Classical Galician-Clásico galego,
- ‘Sights are just sights;
- sounds are just sounds;
- sensations ar just
- sensations;
- thoughts are just thoughts.’
- That’s the wayyou
- should practice.
- - Bahiya Sutts
-
38) Classical Georgian-კლასიკური ქართული,
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39) Classical German- Klassisches Deutsch,
-
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40) Classical Greek-Κλασσικά Ελληνικά,
- For whom there is no
- “I-making”
- Throughout all their
- body and mind,
- And who does not grieve
- for what is not,
- Is undefeated in the world.
- -The Buddha
- Attadanda Sutta
-
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41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
Posted by: site admin @ 7:46 pm
Teaching of the Buddha in His Own Words
Introduction
The Buddha
BUDDHA
or Enlightened One — literally “Knower”, “Understander”, or “Awakened
One” — is the honorific name given to the Indian Sage, Gotama, who
discovered and proclaimed to the world the Law of Deliverance, known to
the West by the name of Buddhism.
It is traditionally said that
he was born in the 6th century B.C., at Kapilavatthu, as the son of the
king who ruled the Sakya country, a principality situated in the border
area of modern Nepal. His persona1 name was Siddhattha, and his clan
name Gotama (Sanskrit: Gautama). In his 29th year he renounced the
splendor of his princely life and his royal career, and became a
homeless ascetic in order to find a way out of what he had early
recognized as a world of suffering. After a six year’s quest, spent
under various religious teachers and in a period of fruitless
self-mortification, he finally attained to Perfect Enlightenment
(sammā-sambodhi), under the Bodhi tree at Gayā (today Buddh-Gayā). Five
and forty years of tireless preaching and teaching followed and at last,
in his 80th year, there passed away at Kusinara that `undeluded being
that appeared for the blessing and happiness of the world.’
The
Buddha is neither a god nor a prophet or incarnation of a god, but a
supreme human being who, through his own effort, attained to Final
Deliverance and Perfect Wisdom, and became `the peerless teacher of gods
and men.’ He is a `Savior’ only in the sense that he shows men how to
save themselves, by actually following to the end the Path trodden and
shown by him. In the consummate harmony of Wisdom and Compassion
attained by the Buddha, he embodies the universal and timeless ideal of
Man Perfected.
The Dhamma
The Dhamma is
the Teaching of Deliverance in its entirety, as discovered, realized and
proclaimed by the Buddha. It has been handed down in the ancient Pali
language, and preserved in three great collections of hooks, called
Ti-Pi.taka (Tipitaka), the “Three Baskets,” namely: (I) the Vinaya-pi.t
aka, or Collection of Discipline, containing the rules of the monastic
order; (II) the Sutta-pi.taka (Suttapitaka), or Collection of
Discourses, consisting of various books of discourses, dialogues,
verses, stories, etc. and dealings with the doctrine proper as
summarized in the Four Noble Truths; (Ill) the Abhidhamma-pi.taka
(Abhiddhammapitaka), or Philosophical Collection; presenting the
teachings of the Sutta-Pi.taka in strictly systematic and philosophical
form.
The Dhamma is not a doctrine of revelation, but the
teaching of Enlightenment based on the clear comprehension of actuality.
It is the teaching of the Fourfold Truth dealing with the fundamental
facts of life and with liberation attainable through man’s own effort
towards purification and insight. The Dhamma offers a lofty, but
realistic, system of ethics, a penetrative analysis of life, a profound
philosophy, practical methods of mind training-in brief, an
all-comprehensive and perfect guidance on the Path to Deliverance. By
answering the claims of both heart and reason, and by pointing out the
liberating Middle Path that leads beyond all futile and destructive
extremes in thought and conduct, the Dhamma has, and will always have, a
timeless and universal appeal wherever there are hearts and minds
mature enough to appreciate its message.
The Sangha
The
Sangha-lit. the Assembly, or community-is the Order of Bhikkhus or
Mendicant Monks, founded by the Buddha and still existing in its
original form in Burma, Siam, Ceylon, Cambodia, Laos and Chittagong
(Bengal). It is, together with the Order of the Jain monks, the oldest
monastic order in the world. Amongst the most famous disciples in the
time of the Buddha were: Sāriputta who, after the Master himself,
possessed the profoundest insight info the Dhamma; Moggallāna, who had
the greatest supernatural powers: Ananda, the devoted disciple and
constant companion of the Buddha; Mahā-Kassapa, the President of the
Council held at Rajagaha immediately after the Buddha’s death;
Anuruddha, of divine vision, and master of Right Mindfulness; Rāhula,
the Buddha’s own son.
The Sangha provides the outer framework and
the favorable conditions for all those who earnestly desire to devote
their life entirely to the realization of the highest goal of
deliverance, unhindered by worldly distractions. Thus the Sangha, too,
is of universal and timeless significance wherever religious development
reaches maturity.
The Threefold Refuge
The
Buddha, the Dhamma, and the Sangha, are called `The Three Jewels’
(ti-ratana) on account of their matchless purity, and as being to the
Buddhist the most precious objects in the world. These `Three Jewels’
form also the `Threefold Refuge’ (ti-sara.na) of the Buddhist, in the
words by which he professes, or re-affirms, his acceptance of them as
the guides of his life and thought.
The Pali formula of Refuge is still the same as in the Buddha’s time:
Buddha.m sara.na.m gacchāmi
Dhamma.m sara.n a.m gacchāmi
San gha.m sara.na.m gacchāmi.
I go for refuge to the Buddha
I go for refuge to the Dhamma
I go for refuge to the Sangha.
It
is through the simple act of reciting this formula three times that one
declares oneself a Buddhist. (At the second and third repetition the
word Dutiyampi or Tatiyampi, `for the second/third time,’ are added before each sentence.)
The Five Precepts
After
the formula of the Threefold Refuge follows usually the acceptance of
the Five Moral Precepts (pañca-sila). Their observance is the minimum
standard needed to form the basis of a decent life and of further
progress towards Deliverance.
- Pānātipātā veramani-sikkhāpadam samādiyāmi.
- Adinnādānā veramanii-sikkhāpada.m samādiyāmi.
- Kāmesu michcācārā verama.ni-sikkhāpada.m samādiyāmi.
- Musāvādā verama.ni sikkhāpada.m samādiyāmi.
- Surāmeraya - majja - pamāda.t.thānā verama.nii-sikkhāpada.m samādiyāmi.
The Four Noble Truths
Thus has it been said by the Buddha, the Enlightened One:
D.16.
It
is through not understanding, not realizing four things, that I,
Disciples, as well as you, had to wander so long through this round of
rebirths. And what are these four things? They are:
The Noble Truth of Suffering (dukkha);
The Noble Truth of the Origin of Suffering (dukkha-samudaya);
The Noble Truth of the Extinction of Suffering (dukkha-nirodha);
The Noble Truth of the Path that leads to the Extinction of Suffering (dukkha-nirodha-gāmini-pa.tipadā).
S. LVI. 11
As
long as the absolutely true knowledge and insight as regards these Four
Noble Truths was not quite clear in me, so long was I not sure that I
had won that supreme Enlightenment which is unsurpassed in all the world
with its heavenly beings, evil spirits and gods, amongst all the hosts
of ascetics and priests, heavenly beings and men. But as soon as the
absolute true knowledge and insight as regards these Four Noble Truths
had become perfectly clear in me, there arose in me the assurance that I
had won that supreme Enlightenment unsurpassed.
M. 26
And
I discovered that profound truth, so difficult to perceive, difficult
to understand, tranquilizing and sublime, which is not to be gained by
mere reasoning, and is visible only to the wise.
The
world, however, is given to pleasure, delighted with pleasure,
enchanted with pleasure. Truly, such beings will hardly understand the
law of conditionality, the Dependent Origination (pa.ticca-samuppāda) of
everything; incomprehensible to them will also be the end of all
formations, the forsaking of every substratum of rebirth, the fading
away of craving, detachment, extinction, Nibbāna.
Yet there are beings whose eyes are only a little covered with dust: they will understand the truth.
I. The Noble Truth of Suffering
D.22
What, now, is the Noble Truth of Suffering?
Birth
is suffering; Decay is suffering; Death is suffering; Sorrow,
Lamentation, Pain, Grief, and Despair are suffering; not to get what one
desires, is suffering; in short: the Five Groups of Existence are
suffering.
What, now, is Birth? The birth of beings
belonging to this or that order of beings, their being born, their
conception and springing into existence, the manifestation of the Groups
of Existence, the arising of sense activity: this is called birth.
And
what is Decay? The decay of beings belonging to this or that order of
beings; their becoming aged, frail, grey, and wrinkled; the failing of
their vital force, the wearing out of the senses: this is called decay.
And
what is Death? The departing and vanishing of beings out of this or
that order of beings. their destruction, disappearance, death, the
completion of their life-period, dissolution of the Groups of Existence,
the discarding of the body: this is called death.
And
what is Sorrow? The sorrow arising through this or that loss or
misfortune which one encounters, the worrying oneself, the state of
being alarmed, inward sorrow, inward woe: this is called sorrow.
And
what is Lamentation? Whatsoever, through this or that loss or
misfortune which befalls one, is wail and lament, wailing and lamenting,
the state of woe and lamentation: this is called lamentation.
And
what is Pain? The bodily pain and unpleasantness, the painful and
unpleasant feeling produced by bodily impression: this is called pain.
And
what is Grief? The mental pain and unpleasantness, the painful and
unpleasant feeling produced by mental impression: this is called grief.
And
what is Despair? Distress and despair arising through this or that loss
or misfortune which one encounters: distressfulness, and desperation:
this is called despair.
And what is the `Suffering
of not getting what one desires’? To beings subject to birth there comes
the desire; `O, that we were not subject to birth! O, that no new birth
was before us!’ Subject to decay, disease, death, sorrow, lamentation,
pain, grief, and despair, the desire comes to them: `O, that we were not
subject to these things! O, that these things were not before us!’ But
this cannot be got by mere desiring; and not to get what one desires, is
suffering.
The Five Khandhas, or Groups of Existence
And
what, in brief, are the Five Groups of Existence? They are
corporeality, feeling, perception, (mental) formations, and
consciousness.
M. 109
All
corporeal phenomena, whether past, present or future, one’s own or
external, gross or subtle, lofty or low, far or near, all belong to the
Group of Corporeality; all feelings belong to the Group of Feeling; all
perceptions belong to the Group of Perception; all mental formations
belong to the Group of Formations; all consciousness belongs to the
Group of Consciousness.
These Groups are a
fivefold classification in which the Buddha has summed up all the
physical and mental phenomena of existence, and in particular, those
which appear to the ignorant man as his ego or personality. Hence birth,
decay, death, etc. are also included in these five Groups which
actually comprise the whole world.
The Group of Corporeality (rūpa-khandha)
M. 28
What, now, is the `Group of Corporeality?’ It is the four primary elements, and corporeality derived from them.
The Four Elements
And
what are the four Primary Elements? They are the Solid Element, the
Fluid Element, the Heating Element, the Vibrating (Windy) Element.
The
four Elements (dhātu or mahā-bhūta), popularly called Earth, Water,
Fire and Wind, are to be understood as the elementary qualities of
matter. They are named in Pali, pa.thavi-dhātu, āpo-dhātu, tejo-dhātu,
vāyo-dhātu, and may be rendered as Inertia, Cohesion, Radiation, and
Vibration. All four are present in every material object, though in
varying degrees of strength. If, e.g., the Earth Element predominates,
the material object is called `solid’, etc.
The
`Corporeality derived from the four primary elements’ (upādāya rūpa or
upādā rūpa) consists, according to the Abhidhamma, of the following
twenty-four material phenomena and qualities: eye, ear, nose, tongue,
body, visible form, sound, odour, taste, masculinity, femininity,
vitality, physical basis of mind (hadaya-vatthu; see B. Dict.), gesture,
speech, space (cavities of ear, nose, etc.), decay, change, and
nutriment.
Bodily impressions (pho.t
.thabba, the tactile) are not especially mentioned among these
twenty-four, as they are identical with the Solid, the Heating and the
Vibrating Elements which are cognizable through the sensations of
pressure, cold, heat, pain. etc.
1. What, now,
is the `Solid Element’ (pathavii-dhātu)? The solid element may be one’s
own, or it may be external. And what is one’s own solid element?
Whatever in one’s own person or body there exists of karmically acquired
hardness, firmness, such as the hairs of head and body, nails, teeth,
skin, flesh, sinews, bones, marrow, kidneys, heart, liver, diaphragm,
spleen, lungs, stomach, bowels, mesentery, excrement and so on-this is
called one’s own solid element. Now, whether it be one’s own solid
element, or whether it be the external solid element, they are both
merely the solid element.
And one should.
understand, according to reality and true wisdom, `This does not belong
to me; this am I not; this is not my Ego’.
2. What,
now, is the `Fluid Element’ (āpo-dhātu)? The fluid element may be one’s
own, or it may be external. And what is one’s own fluid element?
Whatever in one’s own person or body there exists of karmically acquired
liquidity or fluidity, such as bile, phlegm, pus, blood, sweat, fat,
tears, skin-grease, saliva, nasal mucus, oil of the joints, urine, and
so on-this is called one’s own fluid element. Now, whether it be one’s
own fluid element, or whether it be the external fluid element, they are
both merely the fluid element.
And one should
understand, according to reality and true wisdom, `This does not belong
to me; this am I not; this is not my Ego’.
3. What,
now, is the `Heating Element’ (tejo-dhātu)? The heating element may be
one’s own, or it may be external. And what is one’s own heating element?
Whatever in one’s own person or body there exists of karmically
acquired heat or hotness, such as that whereby one is heated, consumed,
scorched, whereby that which has been eaten, drunk, chewed, or tasted,
is fully digested, and so on-this is called one’s own heating element.
Now, whether it be one’s own heating element, or whether it be the
external heating element, they are both merely the heating element.
And
one should understand, according to reality and true wisdom, `This does
not belong to me; this am I not; this is not my Ego’.
4.
What, now, is the `Vibrating (Windy) Element’ (vāyo-dhātu)? The
vibrating element may be one’s own, or it may be external. And what is
one’s own vibrating element? What in one’s own person or body there
exists of karmically acquired wind or windiness, such as the
upward-going and downward-going winds, the winds of stomach and
intestines, the wind permeating all the limbs, in-breathing and
out-breathing, and so on-this is called one’s own vibrating element.
Now, whether it be one’s own vibrating element or whether it be the
external vibrating element, they are both merely the vibrating element.
And
one should understand, according to reality and true wisdom, `This does
not belong to me; this am I not; this is not my Ego.’
Just
as one calls `hut’ the circumscribed space which comes to be by means
of wood and rushes, reeds, and clay, even so we call `body’ the
circumscribed space that comes to be by means of bones and sinews, flesh
and skin.
The Group of Feeling (vedanā-khandha)
S.XXXVI, 1
There are three kinds of Feeling: pleasant, unpleasant, and neither pleasant nor unpleasant (indifferent).
The Group of Perception (saññā-khandha)
S. XXII, 56
What,
now, is Perception? There are six classes of perception: perception of
forms, sounds, odors, tastes, bodily impressions, and of mental objects.
The Group Of Mental Formations (sankhāra-khandha)
What,
now, are Mental Formations? There are six classes of volitions
(cetanā): will directed to forms (rūpa-cetanā), to sounds, odors,
tastes, bodily impressions, and to mental objects.
The
`group of Mental Formations’ (sankhāra-khandha) is a collective term
for numerous functions or aspects of mental activity which, in addition
to feeling and perception, are present in a single moment of
consciousness. In the Abhidhamma, fifty Mental Formations are
distinguished, seven of which are constant factors of mind. The number
and composition of the rest varies according to the character of the
respective class of consciousness (see Table in B. Dict). In the
Discourse on Right Understanding (M.9) three main representatives of the
Group of Mental Formations are mentioned: volition (cetanā), sense
impression (phassa), and attention (manasikāra). Of these again, it is
volition which, being a principal `formative’ factor, is particularly
characteristic of the Group of Formations, and therefore serves to
exemplify it in the passage given above.
For other applications of the term sankhāra see B. Diet.
The Group Of Consciousness (viññā.na-khandha)
S. XXII. 56
What,
now, is consciousness? There are six classes of consciousness:
consciousness of forms, sounds, odors, tastes, bodily impressions, and
of mental objects (lit.: eye-conscious-ness, ear-consciousness, etc.).
Dependent Origination Of Consciousness
M. 28
Now,
though one’s eye be intact, yet if the external forms do not fall
within the field of vision, and no corresponding conjunction (of eye and
forms) takes place, in that case there occurs no formation of the
corresponding aspect of consciousness. Or, though one’s eye be intact,
and the external forms fall within the field of vision, yet if no
corresponding conjunction takes place; in that case also there occurs no
formation of the corresponding aspect of consciousness. If, however,
one’s eye is intact, and the external forms fall within the field of
vision, and the corresponding conjunction takes place, in that case
there arises the corresponding aspect of consciousness.
M. 38
Hence
I say: the arising of consciousness is dependent upon conditions; and
without these conditions, no consciousness arises. And upon whatsoever
conditions the arising of consciousness is dependent, after these it is
called.
Consciousness, whose arising depends on the eye and forms, is called `eye-consciousness’ (cakkhu-viññā.na).
Consciousness, whose arising depends on the ear and sounds, is called `ear-consciousness’ (sota-viññā.na).
Consciousness, whose arising depends on the olfactory organ and odors, is called `nose-consciousness’ (ghāna-viññā.na).
Consciousness, whose arising depends on the tongue and taste, is called `tongue-consciousness’ (jivhā-viññā.na).
Consciousness, whose arising depends on the body and bodily contacts, is called `body-consciousness’ (kāya-viññā.na).
Consciousness, whose arising depends on the mind and mind objects, is called `mind-consciousness’ (mano-viññā.na).
M. 28
Whatsoever
there is of `corporeality’ (rūpa) on that occasion, this belongs to the
Group of Corporeality. Whatsoever there is of `feeling’ (vedanā), this
belongs to the Group of Feeling. Whatsoever there is of `perception’
(saññā), this belongs to the Group of Perception. Whatsoever there are
of `mental formations’ (sankhāra), these belong to the Group of Mental
Formations. Whatsoever there is of consciousness (viññā.na), this
belongs to the Group of Consciousness.
Dependency Of Consciousness On The Four Other Khandhas
S. XXII. 53
And
it is impossible that any one can explain the passing out of one
existence, and the entering into a new existence, or the growth,
increase and development of consciousness, independently of
corporeality, feeling, perception, and mental formations.
The Three Characteristics Of Existence (ti-lakkha.na)
A. III. 134
All
formations are `transient’ (anicca); all formations are `subject to
suffering’ (dukkha); all things are `without a self’ (anattā).
S. XXII, 59
Corporeality
is transient, feeling is transient, perception is transient, mental
formations are transient, consciousness is transient.
And
that which is transient, is subject to suffering; and of that which is
transient and subject to suffering and change, one cannot rightly say:
`This belongs to me; this am I; this is my Self’.
Therefore,
whatever there be of corporeality, of feeling, perception, mental
formations, or consciousness, whether past, present or future, one’s own
or external, gross or subtle, lofty or low, far or near, one should
understand according to reality and true wisdom: `This does not belong
to me; this am I not; this is not my Self’.
The Anatta Doctrine
Individual
existence, as well as the whole world, are in reality nothing but a
process of ever-changing phenomena which are all comprised in the five
Groups of Existence. This process has gone on from time immemorial,
before one’s birth, and also after one’s death it will continue for
endless periods of time, as long, and as far, as there are conditions
for it. As stated in the preceding texts, the five Groups of
Existence-either taken separately or combined-in no way constitute a
real Ego-entity or subsisting personality, and equally no self, soul or
substance can be found outside of these Groups as their `owner’. In
other words, the five Groups of Existence are `not-self’ (anattā), nor
do they belong to a Self (anattaniya). In view of the impermanence and
conditionality of all existence, the belief in any form of Self must be
regarded as an illusion.
Just as what we
designate by the name of `chariot’ has no existence apart from axle,
wheels, shaft, body and so forth: or as the word `house’ is merely a
convenient designation for various materials put together after a
certain fashion so as to enclose a portion of space, and there is no
separate house-entity in existence: in exactly the same way, that which
we call a `being’ or an `individual’ or a `person’, or by the name `I’,
is nothing but a changing combination of physical and psychical
phenomena, and has no real existence in itself.
This
is, in brief, the Anattā Doctrine of the Buddha, the teaching that all
existence is void (suñña) of a permanent self or substance. It is the
fundamental Buddhist doctrine not found in any other religious teaching
or philosophical system. To grasp it fully, not only in an abstract and
intellectual way, but by constant reference to actual experience, is an
indispensable condition for the true understanding of the Buddha-Dhamma
and for the realization of its goal. The Anatiiā-Doctrine is the
necessary outcome of the thorough analysis of actuality, undertaken,
e.g. in the Khandha Doctrine of which only a bare indication can be
given by means of the texts included here.
For a detailed survey of the Khandhas see B. Dict.
S. XXII. 95
Suppose
a man who was not blind beheld the many bubbles on the Ganges as they
drove along, and he watched them and carefully examined them; then after
he had carefully examined them they would appear to him empty, unreal
and unsubstantial. In exactly the same way does the monk behold all the
corporeal phenomena, feelings, perceptions, mental formations, and
states of consciousness-whether they be of the past, or the present, or
the future, far or near. And he watches them, and examines them
carefully; and, after carefully examining them, they appear to him
empty, void and without a Self.
S. XXII. 29
Whoso
delights in corporeality, or feeling, or perception, or mental
formations, or consciousness, he delights in suffering; and whoso
delights in suffering, will not be freed from suffering. Thus I say.
Dhp. 146-48
How can you find delight and mirth
Where there is burning without end?
In deepest darkness you are wrapped!
Why do you not seek for the light?
Look at this puppet here, well rigged,
A heap of many sores, piled up,
Diseased, and full of greediness,
Unstable, and impermanent!
Devoured by old age is this frame,
A prey to sickness, weak and frail;
To pieces breaks this putrid body,
All life must truly end in death.
The Three Warnings
A. III. 35
Did
you never see in the world a man, or a woman, eighty, ninety, or a
hundred years old, frail, crooked as a gable-roof, bent down, resting on
crutches, with tottering steps, infirm, youth long since fled, with
broken teeth, grey and scanty hair or none, wrinkled, with blotched
limbs? And did the thought never come to you that you also are subject
to decay, that you also cannot escape it?
Did you
never see in the world a man, or a woman who, being sick, afflicted, and
grievously ill, wallowing in his own filth, was lifted up by some and
put to bed by others? And did the thought never come to you that you
also are subject to disease, that you also cannot escape it?
Did
you never see in the world the corpse of a man, or a woman, one or two
or three days after death, swollen up, blue-black in color, and full of
corruption? And did the thought never come to you that you also are
subject to death, that you also cannot escape it?
Samsara
S. XV. 3
Inconceivable
is the beginning of this Sa.msāra; not to be discovered is any first
beginning of beings, who obstructed by ignorance, and ensnared by
craving, are hurrying and hastening through this round of rebirths.
Sa.msāra-the
wheel of existence, lit, the `Perpetual Wandering’-is the name given in
the Pali scriptures to the sea of life ever restlessly heaving up and
down, the symbol of this continuous process of ever again and again
being born, growing old, suffering, and dying. More precisely put:
Sa.msāra is the unbroken sequence of the fivefold Khandha-combinations,
which, constantly changing from moment to moment, follow continually one
upon the other through inconceivable periods of time. Of this Sa.msāra a
single life time constitutes only a tiny fraction. Hence, to be able to
comprehend the first Noble Truth, one must let one’s gaze rest upon the
Sa.msāra, upon this frightful sequence of rebirths. and not merely upon
one single life time, which, of course, may sometimes be not very
painful.
The term `suffering’ (dukkha), in
the first Noble Truth refers therefore, not merely to painful bodily and
mental sensations due to unpleasant impressions, but it comprises in
addition everything productive of suffering or liable to it. The Truth
of Suffering teaches that, owing to the universal law of impermanence,
even high and sublime states of happiness are subject to change and
destruction, and that all states of existence are therefore
unsatisfactory, without exception carrying in themselves the seeds of
suffering.
Which do you think is more: the
flood of tears, which weeping and wailing you have shed upon this long
way-hurrying and hastening through this round of rebirths, united with
the undesired, separated from the desired-this, or the waters of the
four oceans?
Long have you suffered the death of
father and mother, of sons, daughters, brothers, and sisters. And whilst
you were thus suffering, you have indeed shed more tears upon this long
way than there is water in the four oceans.
S. XV. 13
Which
do you think is more: the streams of blood that, through your being
beheaded, have flowed upon this long way, these, or the waters of the
four oceans?
Long have you been caught as robbers,
or highway men or adulterers; and, through your being beheaded, verily
more blood has flowed upon this long way than there is water in the four
oceans.
But how is this possible?
Inconceivable
is the beginning of this Sa.msāra; not to be discovered is any first
beginning of beings, who, obstructed by ignorance and ensnared by
craving, are hurrying and hastening through this round of rebirths.
S. XV. 1
And
thus have you long undergone suffering, undergone torment, undergone
misfortune, and filled the graveyards full; truly, long enough to be
dissatisfied with all the forms of existence, long enough to turn away
and free yourselves from them all.
II. The Noble Truth Of The Origin Of Suffering
D. 22
What,
now, is the Noble Truth of the Origin of Suffering? It is craving,
which gives rise to fresh rebirth, and, bound up with pleasure and lust,
now here, now there, finds ever-fresh delight.
The Threefold Craving
There
is the `Sensual Craving’ (kā.ma-ta.nhā), the `Craving for (Eternal)
Existence’ (bhava-ta.nhā), the `Craving for Self-Annihilation’
(vibhava-ta.nhā).
`Sensual Craving (kāma-ta.nhā) is the desire for the enjoyment of the five sense objects.
`Craving
for Existence’ (bhava-ta.nhā) is the desire for continued or eternal
life, referring in particular to life in those higher worlds called
Fine-material and Immaterial Existences (rūpa-, and arūpa-bhava). It is
closely connected with the so-called `Eternity-Belief’ (bhava- or
sassata-di.t.thi), i.e. the belief in an absolute, eternal Ego-entity
persisting independently of our body.
`Craving
for Self-Annihilation’ (lit., `for non-existence’, vibhava-ta.nhā) is
the outcome of the `Belief in Annihilation’ (vibhava- or
uccheda-di.t.thi), i.e. the delusive materialistic notion of a more or
less real Ego which is annihilated at death, and which does not stand in
any causal relation with the time before death and the time after
death.
Origin Of Craving
But
where does this craving arise and take root? Wherever in the world
there are delightful and pleasurable things, there this craving arises
and takes root. Eye, ear, nose, tongue, body, and mind, are delightful
and pleasurable: there this craving arises and takes root.
Visual
objects, sounds, smells tastes, bodily impressions, and mind objects,
are delightful and pleasurable: there this craving arises and takes
root.
Consciousness, sense impression, feeling born
of sense impression, perception, will, craving, thinking, and
reflecting, are delightful and pleasurable: there this craving arises
and takes root.
This is called the Noble Truth of the Origin of Suffering.
Dependent Origination Of All Phenomena
M. 38
If,
whenever perceiving a visual object, a sound, odor, taste, bodily
impression, or a mind-object, the object is pleasant, one is attracted;
and if unpleasant, one is repelled.
Thus, whatever
kind of `Feeling’ (vedanā) one experiences-pleasant, unpleasant or
indifferent-if one approves of, and cherishes the feeling, and clings to
it, then while doing so, lust springs up; but lust for feelings means
`Clinging’ (upādāna), and on clinging depends the (present) `process of
Becoming’; on the process of becoming (bhava; here kamma-bhava,
Kamma-process) depends (future) `Birth’ (jāti); and dependent on birth
are `Decay and Death’, sorrow, lamentation, pain, grief and despair.
Thus arises this whole mass of suffering.
The
formula of the Dependent Origination (pa.ticca-samuppāda) of which only
some of the twelve links have been mentioned in the preceding passage,
may be regarded as a detailed explanation of the Second Truth.
Present Kamma-Results
M. 13
Truly,
due to sensuous craving, conditioned through sensuous craving, impelled
by sensuous craving, entirely moved by sensuous craving, kings fight
with kings, princes with princes, priests with priests, citizens with
citizens; the mother quarrels with the son, the son with the mother, the
father with the son, the son with the father; brother quarrels with
brother, brother with sister, sister with brother, friend with friend.
Thus, given to dissension, quarrelling and fighting, they fall upon one
another with fists, sticks, or weapons. And thereby they suffer death or
deadly pain.
And further, due to sensuous craving,
conditioned through sensuous craving, impelled by sensuous craving,
entirely moved by sensuous craving, people break into houses, rob,
plunder, pillage whole houses, commit highway robbery, seduce the wives
of others. Then, the rulers have such people caught, and inflict on them
various forms of punishment. And thereby they incur death or deadly
pain. Now, this is the misery of sensuous craving, the heaping up of
suffering in this present life, due to sensuous craving, conditioned
through sensuous craving, caused by sensuous craving, entirely dependent
on sensuous craving.
Future Kamma-Results
And
further, people take the evil way in deeds, the evil way in words, the
evil way in thoughts; and by taking the evil way in deeds, words and
thoughts, at the dissolution of the body, after death, they fall into a
downward state of existence, a state of suffering, into an unhappy
destiny, and the abysses of the hells. But this is the misery of
sensuous craving, the heaping up of suffering in the future life, due to
sensuous craving, conditioned through sensuous craving, caused by
sensuous craving, entirely dependent on sensuous craving.
Dhp. 127
Not in the air, nor ocean-midst,
Nor hidden in the mountain clefts,
Nowhere is found a place on earth,
Where man is freed from evil deeds.
Kamma As Volition
A. VI. 63
It is volition (cetanā) that I call `Kamma’ (action). Having willed, one acts by body, speech, and mind.
There
are actions (kamma) ripening in hells. . . ripening in the animal
kingdom. . . ripening in the domain of ghosts. . . ripening amongst men.
. . ripening in heavenly worlds.
The result of actions (vipāka) is of three kinds: ripening in the present life, in the next life, or in future lives.
Inheritance Of Deeds (Kamma)
A. X. 206
All
beings are the owners of their deeds (kamma, Skr: karma), the heirs of
their deeds: their deeds are the womb from which they sprang, with their
deeds they are bound up, their deeds are their refuge. Whatever deeds
they do-good or evil-of such they will be the heirs.
A. III. 33
And
wherever the beings spring into existence. there their deeds will
ripen; and wherever their deeds ripen, there they will earn the fruits
of those deeds, be it in this life, or be it in the next life, or be it
in any other future life.
S. XXII. 99
There
will come a time when the mighty ocean will dry up, vanish, and be no
more. There will come a time when the mighty earth will be devoured by
fire, perish, and be no more. But yet there will be no end to the
suffering of beings, who, obstructed by ignorance, and ensnared by
craving, are hurrying and hastening through this round of rebirths.
Craving
(ta.nhā), however, is not the only cause of evil action, and thus of
all the suffering and misery produced thereby in this and the next life;
but wherever there is craving, there, dependent on craving, may arise
envy, anger, hatred, and many other evil things productive of suffering
and misery. And all these selfish, life-affirming impulses and actions,
together with the various kinds of misery produced thereby here or
thereafter, and even all the five groups of phenomena constituting
life-everything is ultimately rooted in blindness and ignorance
(avijjā).
Kamma
The
second Noble Truth serves also to explain the causes of the seeming
injustices in nature, by teaching that nothing in the world can come
into existence without reason or cause, and that not only our latent
tendencies, but our whole destiny, all weal and woe, result from causes
(Kamma), which we have to seek partly in this life, partly in former
states of existence. These causes are the life-affirming activities
(kamma, Skr: kamma) produced by body, speech and mind. Hence it is this
threefold action (kamma) that determines the character and destiny of
all beings. Exactly defined Kamma denotes those good and evil volitions
(kusala-akusala-cetanā), together with rebirth. Thus existence, or
better the Process of Becoming (bhava), consists of an active and
conditioning `Kamma Process’ (kamma-bhava), and of its result, the
`Rebirth Process’ (upapatti-bhava).
Here,
too, when considering Kamma, one must not lose sight of the impersonal
nature (anattatā) of existence. In the case of a storm-swept sea, it is
not an identical wave that hastens over the surface of the ocean, but it
is the rising and falling of quite different masses of water. In the
same way it should be understood that there are no real Ego-entities
hastening through the ocean of rebirth, but merely life-waves, which,
according to their nature and activities (good or evil), manifest
themselves here as men, there as animals, and elsewhere as invisible
beings.
Once more the fact may be
emphasized here that correctly speaking, the term `Kamma’ signifies only
the aforementioned kinds of action themselves, and does not mean or
include their results.
For further details about Kamma see Fund. and B. Dict.
III. The Noble Truth Of The Extinction Of Suffering
D.22
What,
now, is the Noble Truth of the Extinction of Suffering? It is the
complete fading away and extinction of this craving, its forsaking and
abandonment, liberation and detachment from it.
But
where may this craving vanish, where may it be extinguished? Wherever in
the world there are delightful and pleasurable things, there this
craving may vanish, there it may be extinguished.
S. XII. 66
Be
it in the past, present, or future, whosoever of the monks or priests
regards the delightful and pleasurable things in the world as
impermanent (anicca), miserable (dukkha), and without a self (anattā),
as diseases and cankers, it is he who overcomes craving.
Dependent Extinction Of All Phenomena
S. XII. 43
And
through the total fading away and extinction of Craving (ta.nhā),
Clinging (upādāna) is extinguished; through the extinction of clinging,
the Process of Becoming (bhava) is extinguished; through the extinction
of the (karmic) process of becoming, Rebirth (jāti) is extinguished; and
through the extinction of rebirth, Decay and Death, sorrow,
lamentation, suffering, grief and despair are extinguished. Thus comes
about the extinction of this whole mass of suffering.
S. XXII. 30
Hence
the annihilation, cessation and overcoming of corporeality, feeling,
perception, mental formations, and consciousness: this is the extinction
of suffering, the end of disease, the overcoming of old age and death.
The
undulatory motion which we call a wave-and which in the ignorant
spectator creates the illusion of one and the same mass of water moving
over the surface of the lake-is produced and fed by the wind, and
maintained by the stored-up energies. Now, after the wind has ceased,
and if no fresh wind again whips up the water of the lake, the stored-up
energies will gradually be consumed, and thus the whole undulatory
motion will come to an end. Similarly, if fire does not get new fuel, it
will, after consuming all the old fuel, become extinct.
Just
in the same way this Five-Khandha-process-which in the ignorant
worldling creates the illusion of an Ego-entity- is produced and fed by
the life-affirming craving (ta.nhā), and maintained for some time by
means of the stored-up life energies. Now, after the fuel (upādāna),
i.e. the craving and clinging to life, has ceased, and if no new craving
impels again this Five-Khandha-process, life will continue as long as
there are still life-energies stored up, but at their destruction at
death, the Five-Khandha -process will reach final extinction.
Thus,
Nibbāna, or `Extinction’ (Sanskrit: nirvāna; from nir +root vā to cease
blowing, become extinct) may be considered under two aspects, namely
as:
- `Extinction
of Impurities’ (kilesa-parinibbāna), reached at the attainment of
Arahatship, or Holiness, which generally takes place during life-time;
in the Suttas it is called `saupādisesa-nibbāna’, i.e. `Nibbāna with the
Groups of Existence still remaining’. - `Extinction
of the Five-Khandha-process’ (khandha-parinibbāna), which takes place
at the death of the Arahat, called in the Suttas: `an-upādisesa-nibbāna’
i.e. `Nibbāna without the Groups remaining’.
A. III. 32
This,
truly, is Peace, this is the Highest, namely the end of all Kamma
formations, the forsaking of every substratum of rebirth, the fading
away of craving. detachment, extinction, Nibbāna.
A. III. 55
Enraptured
with lust, enraged with anger, blinded by delusion, overwhelmed, with
mind ensnared, man aims at his own ruin, at the ruin of others, at the
ruin of both, and he experiences mental pain and grief. But, if lust,
anger, and delusion are given up, man aims neither at his own ruin, nor
at the ruin of others, nor at the ruin of both and he experiences no
mental pain and grief. Thus is Nibbāna immediate, visible in this life,
inviting, attractive, and comprehensible to the wise.
S.XXXVIII.1
The extinction of greed, the extinction of hate, the extinction of delusion: this, indeed, is called Nibbāna.
The Arahat, Or Holy One
A. VI. 55
And
for a disciple thus freed, in whose heart dwells peace, there is
nothing to be added to what has been done, and naught more remains for
him to do. Just as a rock of one solid mass remains unshaken by the
wind, even so neither forms, nor sounds, nor odors, nor tastes, nor
contacts of any kind, neither the desired nor the undesired, can cause
such a one to waver. Steadfast is his mind, gained is deliverance.
Snp. 1048
And
he who has considered all the contrasts on this earth, and is no more
disturbed by anything whatever in the world, the peaceful One, freed
from rage, from sorrow, and from longing, he has passed beyond birth and
decay.
The Immutable
Ud. VIII. 1
Truly,
there is a realm, where there is neither the solid, nor the fluid,
neither heat, nor motion, neither this world, nor any other world,
neither sun nor moon.
This I call neither arising,
nor passing away, neither standing still, nor being born, nor dying.
There is neither foothold, nor development, nor any basis. This is the
end of suffering.
Ud. VIII. 3
There
is an Unborn, Unoriginated, Uncreated, Unformed. If there were not this
Unborn, this Unoriginated, this Uncreated, this Unformed, escape from
the world of the born, the originated, the created, the formed, would
not be possible.
But since there is an Unborn,
Unoriginated, Uncreated, Unformed, therefore is escape possible from the
world of the born, the originated, the created, the formed.
The Noble Truth Of The Path That Leads To The Extinction Of Suffering
The Two Extremes, and the Middle Path
SS. LVI. 11
To give oneself up to indulgence in Sensual Pleasure, the base, common, vulgar, unholy, unprofitable; or to give oneself up to Self-mortification, the painful, unholy, unprofitable: both these two extremes, the Perfect One has avoided, and has found out the Middle Path, which makes one both to see and to know, which leads to peace, to discernment, to enlightenment, to Nibbāna.
The Eightfold Path
It is the Noble Eightfold Path, the way that leads to the extinction of suffering, namely:
The Noble Eightfold Path
- Right Understanding (Sammā-di.t.thi)
- Right Thought (Sammā-sankappa)
- Right Speech (Sammā-vācā)
- Right Action (Sammā-kammanta)
- Right Livelihood (Sammā-ājiva)
- Right Effort (Sammā-vāyāma)
- Right Mindfulness (Sammā-sati)
- Right Concentration (Sammā-samādhi)
This
is the Middle Path which the Perfect One has found out, which makes one
both see and know, which leads to peace, to discernment, to
enlightenment, to Nibbāna.
The Noble Eightfold Path
(Ariya-a.t.thangikamagga)
The
figurative expression `Path’ or `Way’ has been sometimes misunderstood
as implying that the single factors of that Path have to be taken up for
practice, one after the other, in the order given. In that case, Right
Understanding, i.e. the full penetration of Truth, would have to be
realized first, before one could think of developing Right Thought, or
of practising Right Speech, etc. But in reality the three factors (3-5)
forming the section `Morality’ (sila) have to be perfected first; after
that one has to give attention to the systematic training of mind by
practising the three factors (6-8) forming the section `Concentrations
(samādhi); only after that preparation, man’s character and mind will be
capable of reaching perfection in the first two factors (1-2) forming
the section of `Wisdom’ (paññā).
An initial
minimum of Right Understanding, however, is required at the very start,
because some grasp of the facts of suffering, etc., is necessary to
provide convincing reasons, and an incentive, for a diligent practice of
the Path. A measure of Right Understanding is also required for helping
the other Path factors to fulfil intelligently and efficiently their
individual functions in the common task of liberation. For that reason,
and to emphasize the importance of that factor, Right Understanding has
been given the first place in the Noble Eightfold Path.
This
initial understanding of the Dhamma, however, has to be gradually
developed, with the help of the other Path factors, until it reaches
finally that highest clarity of Insight (vipassanā) which is the
immediate condition for entering the four Stages of Holiness and for
attaining Nibbāna.
Right Understanding is therefore the beginning as well as the culmination of the Noble Eightfold Path.
M. 139
Free from pain and torture is this path, free from groaning and suffering: it is the perfect path.
Dhp. 274-75
Truly,
like this path there is no other path to the purity of insight. If you
follow this path, you will put an end to suffering.
Dhp. 276
But each one has to struggle for himself, the Perfect Ones have only pointed out the way.
M. 26
Give
ear then, for the Deathless is found. I reveal, I set forth the Truth.
As I reveal it to you, so act! And that supreme goal of the holy life,
for the sake of which sons of good families rightly go forth from home
to the homeless state: this you will, in no long time, in this very
life, make known to yourself, realize, and make your own.
Right Understanding
(Sammā-di.t.thi)
D.24
What, now, is Right Understanding?
Understanding The Four Truths
1.
To understand suffering; 2. to understand the origin of suffering; 3.
to understand the extinction of suffering; 4. to understand the path
that leads to the extinction of suffering. This is called Right
Understanding.
Understanding Merit And Demerit
M. 9
Again,
when the noble disciple understands what is karmically wholesome, and
the root of wholesome kamma, what is karmically unwholesome, and the
root of unwholesome kamma, then he has Right Understanding.
What, now is `karmically unwholesome’ (akusala)?
Bodily Action (kāya-kamma)
- Destruction of living beings is karmically unwholesome
- Stealing is karmically unwholesome
- Unlawful sexual intercourse is karmically unwholesome
Verbal Action (vacii-kamma)
- Lying is karmically unwholesome
- Tale-bearing is karmically unwholesome
- Harsh language is karmically unwholesome
- Frivolous talk is karmically unwholesome
Mental Action (mano-kamma)
- Covetousness is karmically unwholesome
- Ill-will is karmically unwholesome
- Wrong views are karmically unwholesome.
These ten are called `Evil Courses of Action’ (akusala-kammapatha).
And
what are the roots of unwholesome kamma? Greed (lobha) is a root of
unwholesome kamma; Hatred (dosa) is a root of unwholesome kamma;
Delusion (moha) is a root of unwholesome kamma.
Therefore, I say, these demeritorious actions are of three kinds: either due to greed, or due to hatred, or due to delusion.
As
`karmically unwholesome’ (a-kusala) is considered every volitional act
of body, speech, or mind, which is rooted in greed, hatred, or delusion.
It is regarded as akusala, i.e. unwholesome or unskillful, as it
produces evil and painful results in this or some future existence. The
state of will or volition is really that which counts as action (kamma).
It may manifest itself as action of the body, or speech; if it does not
manifest itself outwardly, it is counted as mental action.
The
state of greed (lobha), as also that of hatred (dosa), is always
accompanied by ignorance (or delusion; moha), this latter being the
primary root of all evil. Greed and hatred, however, cannot co-exist in
one and the same moment of consciousness.
What, now, is `karmically wholesome’ (kusala)?
Bodily Action (kāya-kamma)
- To abstain from killing is karmically wholesome
- To abstain from stealing is karmically wholesome
- To abstain from unlawful sexual intercourse is karmically wholesome
Verbal Action (vacii-kamma)
- To abstain from lying is karmically wholesome
- To abstain from tale-bearing is karmically wholesome
- To abstain from harsh language is karmically wholesome
- To abstain from frivolous talk is karmically wholesome
Mental Action (mano-kamma)
- Absence of covetousness is karmically wholesome
- Absence of ill-will is karmically wholesome
- Right understanding is karmically wholesome
These ten are called `Good Courses of Action’ (kusala-kamma-patha).
And
what are the roots of wholesome kamma? Absence of greed (a-lobha =
unselfishness) is a root of wholesome kamma; absence of hatred (a-dosa =
kindness) is a root of wholesome kamma; absence of delusion (a-moha =
wisdom) is a root of wholesome kamma.
Understanding The Three Characteristics (ti-lakkha.na)
SS. XXII. 51
Again,
when one understands that corporeality, feeling, perception, mental
formations and consciousness are transient (subject to suffering, and
without a self), also in that case one possesses Right Understanding.
Unprofitable Questions
M. 63
Should
any one say that he does not wish to lead the holy life under the
Blessed One, unless the Blessed One first tells him whether the world is
eternal or temporal, finite or infinite: whether the life-principle is
identical with the body, or something different; whether the Perfect One
continues after death, etc.-such a one would die ere the Perfect One
could tell him all this.
It is as if a man were
pierced by a poisoned arrow and his friends, companions or near
relations should send for a surgeon; but that man should say: `I will
not have this arrow pulled out, until I know, who the man is that has
wounded me: whether he is a noble man, a priest, a tradesman, or a
servant’; or: `what his name is, and to what family he belongs’; or:
`whether he is tall, or short, or of medium height’. Truly, such a man
would die ere he could adequately learn all this.
Snp. 592
Therefore, the man who seeks his own welfare, should pull out this arrow-this arrow of lamentation, pain, and sorrow.
M. 63
For,
whether the theory exists, or whether it does not exist, that the world
is eternal, or temporal, or finite or infinite-yet certainly, there
exists birth, there exists decay, there exist death, sorrow,
lamentation, pain, grief, and despair, the extinction of which,
attainable even in this present life, I make known unto you.
Five Fetters
(Sa.myojana)
M. 64
Suppose
for instance, that there is an unlearned worldling, void of regard for
holy men, ignorant of the teaching of holy men, untrained in the noble
doctrine. And his heart is possessed and overcome by Self-illusion, by
Scepticism, by Attachment to mere Rule and Ritual, by Sensual Lust, and
by Ill-will; and how to free himself from these things, he does not in
reality know.
Self-Illusion (sakkāya-di.t.thi) may reveal itself as:
1.
`Eternalism’: bhava- or sassata-di.t.thi, lit. `Eternity-Belief’, i.e.
the belief that one’s Ego, Self or Soul exists independently of the
material body, and continues even after the dissolution of the latter.
2.
`Annihilationism’: vibhava- or ucchcda-di.t.thi, lit.
`Annihilation-Belief’, i.e. the materialistic belief that this present
life constitutes the Ego, and hence that it is annihilated at the death
of the material body.
Unwise Considerations
M. 2
Not
knowing what is worthy of consideration, and what is unworthy of
consideration, he considers the unworthy, and not the worthy.
And
unwisely he considers thus: `Have I been in the past? Or, have I not
been in the past? What have I been in the past? How have I been in the
past? From what state into what state did I change in the past?
Shall
I be in the future? Or, shall I not be in the future? What shall I be
in the future? How shall I be in the future? From what state into what
state shall I change in the future?’
And the present
also fills him with doubt; `Am I? Or, am I not? What am I? How am I?
This being, whence has it come? Whither will it go?’
The Six Views About The Self
And
with such unwise considerations, he adopts one or other of the six
views, and it becomes his conviction and firm belief: `I have a Self’,
or: `I have no Self’, or: `With the Self I perceive the Self’, or: `With
that which is no Self, I perceive the Self’; or: `With the Self I
perceive that which is no Self’. Or, he adopts the following view: `This
my Self, which can think and feel, and which, now here, now there,
experiences the fruit of good and evil deeds: this my Self is permanent,
stable, eternal, not subject to change, and will thus eternally remain
the same’.
M. 22
If
there really existed the Self, there would also exist something which
belonged to the Self. As, however, in truth and reality neither the
Self, nor anything belonging to the Self, can be found, is it not
therefore really an utter fools’ doctrine to say: `This is the world,
this am I; after death I shall be permanent, persisting, and eternal’?
M. 2
These
are called mere views, a thicket of views, a puppet-show of views, a
toil of views, a snare of views; and ensnared in the fetter of views the
ignorant worldling will not be freed from rebirth, from decay, and from
death, from sorrow, pain, grief and despair; he will not be freed, I
say, from suffering.
Wise Considerations
The
learned and noble disciple, however, who has regard for holy men, knows
the teaching of holy men, is well trained in the noble doctrine; he
understands what is worthy of consideration, and what is unworthy. And
knowing this, he considers the worthy, and not the unworthy. What
suffering is, he wisely considers; what the origin of suffering is, he
wisely considers; what the extinction of suffering is, he wisely
considers; what the path is that leads to the extinction of suffering,
he wisely considers.
The Sotapanna or `Stream-Enterer’
And by thus considering, three fetters vanish, namely; Self-illusion, Scepticism, and Attachment to mere Rule and Ritual.
M. 22
But those disciples, in whom these three fetters have vanished, they all have `entered the Stream‘ (sotāpanna).
Dhp. 178
More than any earthly power,
More than all the joys of heaven,
More than rule o’er all the world,
Is the Entrance to the Stream.
The Ten Fetters (Sa.myojana)
There are ten `Fetters’-samyojana-by which beings are bound to the wheel of existence. They are:
- Self-Illusion (sakkāya-di.t.thi)
- Scepticism (vicikicchā)
- Attachment to mere Rule and Ritual (siilabbata-parāmāsa)
- Sensual Lust (kāmarāga)
- Ill-Will (vyāpāda)
- Craving for Fine-Material Existence (rūpa-rāga)
- Craving for Immaterial Existence (arūpa-rāga)
- Conceit (māna)
- Restlessness (uddhacca)
- Ignorance (avijjā).
The Noble Ones (Ariya-puggala)
One
who is freed from the first three Fetters is called a `Stream -
Enterer’ (in Pali: Sotāpanna) i.e. one who has entered the stream
leading to Nibbāna. He has unshakable faith in the Buddha, Dhamma, and
Sangha, and is incapable of breaking the five Moral Precepts. He will be
reborn seven times, at the utmost, and not in a state lower than the
human world.
One who has overcome the
fourth and the fifth Fetters in their grosser form, is called a
Sakadāgāmi, lit. `Once-Returner’ i.e. he will be reborn only once more
in the Sensuous Sphere (kāma-loka), and thereafter reach Holiness.
An
Anāgāmi, lit. `Non-Returner’, is wholly freed from the first five
Fetters which bind one to rebirth in the Sensuous Sphere; after death,
while living in the Fine-Material Sphere (rūpa-loka), he will reach the
goal.
An Arahat, i.e. the perfectly `Holy One’, is freed from all the ten Fetters.
Each
of the aforementioned four stages of Holiness consists of the `Path’
(magga) and the `Fruition’, e.g. `Path of Stream Entry’
(sotāpatti-magga) and `Fruition of Stream Entry’ (sotāpatti-phala).
Accordingly there are eight types, or four pairs, of `Noble Individuals’
(ariya-puggala).
The `Path’ consists of
the single moment of entering the respective attainment. By `Fruition’
are meant those moments of consciousness which follow immediately
thereafter as the result of the `Path’, and which under certain
circumstances, may repeat innumerable times during life-time.
For further details, see B. Dict.: ariya-puggala, sotāpanna,etc.
Mundane And Supermundane Understanding
M.117
Therefore, I say, Right Understanding is of two kinds:
1.
The view that alms and offerings are not useless; that there is fruit
and result, both of good and bad actions; that there are such things as
this life, and the next life; that father and mother, as also
spontaneously born beings (in the heavenly worlds), are no mere words;
that there are in the world monks and priests, who are spotless and
perfect, who can explain this life and the next life, which they
themselves have understood: this is called the `Mundane Right
Understanding’ (lokiya-sammā-di.t.thi), which yields worldly fruits and
brings good results.
2. But whatsoever there is of
wisdom, of penetration, of right understanding conjoined with the `Path’
(of the Sotāpanna, Sakadāgāmi, Anāgāmi, or Arahat)-the mind being
turned away from the world and conjoined with the path, the holy path
being pursued: this is called the `Supermundane Right Understanding’
(lokuttara-sammā-di.t.thi), which is not of the world, but is
supermundane and conjoined with the path.
Thus, there are two kinds of the Eightfold Path:
1.
The `mundane’ (lokiya), practised by the `Worldling’ (puthujjana), i.e.
by all those who have not yet reached the first stage of Holiness; 2.
The `supermundane’ (lokuttara) practised by the `Noble Ones’
(ariya-puggala).
Conjoined With Other Steps
Now,
in understanding wrong understanding as wrong and right understanding
as right, one practises `Right Understanding’ (1st factor); and in
making efforts to overcome wrong understanding, and to arouse right
understanding, one practises `Right Effort’ (6th factor); and in
overcoming wrong understanding with attentive mind, and dwelling with
attentive mind in the possession of right understanding one practises
`Right Mindfulness’ (7th factor). Hence, there are three things that
accompany and follow upon right understanding, namely: Right
Understanding, Right Effort, and Right Mindfulness.
Free from All Theories
M. 72
Now,
if any one should put the question, whether I admit any theory at all,
he should be answered thus: The Perfect One is free from any theory, for
the Perfect One has understood what corporeality is, and how it arises
and passes away. He has understood what feeling is, and how it arises
and passes away. He has understood what perception is, and how it arises
and passes away. He has understood what the mental formations are, and
how they arise and pass away. He has understood what consciousness is,
and how it arises and passes away. Therefore I say, the Perfect One has
won complete deliverance through the extinction, fading-away,
disappearance, rejection, and getting rid of all opinions and
conjectures, of all inclination to the vain-glory of `I‘ and `mine‘.
The Three Characteristics
A. III. 134
Whether
Perfect Ones (Buddhas) appear in the world, or whether Perfect Ones do
not appear in the world, it still remains a firm condition, an immutable
fact and fixed law: that all formations are impermanent (anicca), that
all formations are subject to suffering (dukkha); that everything is
without a Self (an-attā).
In Pali: sabbe sankhārā aniccā, sabbe sankhārā dukkhā, sabbe dhammā anattā.
The
word `sankhārā’ (formations) comprises here all things that are
conditioned or `formed’ (sankhata-dhamma), i.e. all possible physical
and mental constituents of existence. The word `dhamma’, however, has a
still wider application and is all-embracing, as it comprises also the
so-called Unconditioned (`unformed’, asankhata), i.e. Nibbāna.
For
this reason, it would be wrong to say that all dhammas are impermanent
and subject to change, for the Nibbāna-dhamma is permanent and free from
change. And for the same reason, it is correct to say that not only all
the sankhāras (=sankhata-dhamma), but that all the dhammas (including
the asankhata-dhamma) lack an Ego (an-attā).
S. XXII. 94
A
corporeal phenomenon, a feeling, a perception, a mental formation, a
consciousness, which is permanent and persistent, eternal and not
subject to change, such a thing the wise men in this world do not
recognize; and I also say that there is no such thing.
A. I. 15
And it is impossible that a being possessed of right understanding should regard anything as the Self.
Views and Discussions About the Ego
D. 15
Now,
if someone should say that feeling is his Self, he should be answered
thus: `There are three kinds of feeling: pleasurable, painful, and
indifferent feeling. Which of these three feelings do you consider as
your Self?’ Because, at the moment of experiencing one of these
feelings, one does not experience the other two. These three kinds of
feeling are impermanent, of dependent origin, are subject to decay and
dissolution, to fading-away and extinction. Whosoever, in experiencing
one of these feelings, thinks that this is his Self, must after the
extinction of that feeling, admit that his Self has become dissolved.
And thus he will consider his Self already in this present life as
impermanent, mixed up with pleasure and pain, subject to arising and
passing away.
If any one should say that feeling is
not his Ego, and that his Self is inaccessible to feeling, he should be
asked thus: `Now, where there is no feeling, is it then possible to say:
“This am I?”
Or, another might say: `Feeling,
indeed, is not my Self, but it also is untrue that my Self is
inaccessible to feeling, for it is my Self that feels, my Self that has
the faculty of feeling’. Such a one should be answered thus: `Suppose
that feeling should become altogether totally extinguished; now, if
after the extinction of feeling, no feeling whatever exists there, is it
then possible to say: “This am I’?”
M. 148
To
say that the mind, or the mind-objects, or the mind-consciousness,
constitute the Self, such an assertion is unfounded. For an arising and a
passing away is seen there; and seeing the arising and passing away of
these things, one would come to the conclusion that one’s Self arises
and passes away.
S. XII. 62
1t
would be better for the unlearned worldling to regard his body, built
up of the four elements, as his Self, rather than his mind. For it is
evident that the body may last for a year, for two years, for three,
four, five, or ten years, or even for a hundred years and more; but that
which is called thought, or mind, or consciousness, arises
continuously, during day and night, as one thing, and passes away as
another thing.
S. XXII. 59
Therefore,
whatsoever there is of corporeality, of feeling, of perception, of
mental formations, of consciousness whether past, present or future,
one’s own or external, gross or subtle, lofty or low, far or near: of
this one should understand according to reality and true wisdom: `This
does not belong to me; this am I not; this is not my Self.’
To show the impersonality and utter emptiness of existence, Visuddhimagga XVI quotes the following verse:
Mere suffering exists, no sufferer is found,
The deed is, but no doer of the deed is there.
Nirvāna is, but not the man that enters it.
The path is, but no traveller on it is seen’.
Past, Present and Future
D. 9
If
now, any one should ask: `Have you been in the past, and is it untrue
that you have not been? Will you be in the future, and is it untrue that
you will not be? Are you, and is it untrue that you are not?’ - you may
reply that you have been in the past, and that it is untrue that you
have not been; that you will be in the future, and that it is untrue
that you will not be; that you are, and that it is untrue that you are
not.
In the past only that past existence was real,
but unreal the future and present existence. In the future only the
future existence will be real, but unreal the past and the present
existence. Now only the present existence is real, but unreal, the past
and future existence.
M. 28
Verily,
he who perceives the `Dependent Origination’ (pa.ticca-samuppāda),
perceives the truth; and he who perceives the truth, perceives the
Dependent Origination.
D. 8
For
just as from the cow comes milk, from milk curd, from curd butter, from
butter ghee, from ghee the skim of ghee; and when it is milk, it is not
counted as curd, or butter, or ghee, or skim of ghee, but only as milk;
and when it is curd, it is only counted as curd: just so was my past
existence at that time real, but unreal the future and present
existence; and my future existence will be at that time real, but unreal
the past and present existence; and my present existence is now real,
but unreal the past and future existence. All these are merely popular
designations and expressions, mere conventional terms of speaking, mere
popular notions. The Perfect One indeed makes use of these, without
however clinging to them.
S. XLIV 4
Thus,
he who does not understand corporeality, feeling, perception, mental
formations and consciousness according to reality (i.e. as void of a
personality, or Ego) nor understands their arising, their extinction,
and the way to their extinction, he is liable to believe, either that
the Perfect One continues after death, or that he does not continue
after death, and so forth.
The Two Extremes (Annihilation and Eternity Belief) and the Middle Doctrine
S. XII. 25
Truly,
if one holds the view that the vital principle (jiva; `Soul’) is
identical with this body, in that case a holy life is not possible; and
if one holds the view that the vital principle is something quite
different from the body, in that case also a holy life is not possible.
Both these two extremes the Perfect One has avoided, and he has shown
the Middle Doctrine, which says:
Dependent Origination (Pa.ticca-samuppāda)
S. XII. 1
On Ignorance (avijjā) depend the `Kamma-formations’ (sankhārā).
On the Kamma-formations depends `Consciousness’ (viññā.na; starting with rebirth-consciousness in the womb of the mother).
On Consciousness depends the `Mental and Physical Existence’ (nāma-rūpa).
On the mental and physical existence depend the `Six Sense-Organs’ (sa.l-āyatana).
On the six sense-organs depends `Sensorial Impression’ (phassa).
On sensorial impression depends `Feeling’ (vedanā).
On feeling depends `Craving’ (ta.nhā).
On craving depends `Clinging’ (upādāna).
On clinging depends the `Process of Becoming’ (bhava).
On the process of becoming (here: kamma-bhava, or kamma-process) depends `Rebirth’ (jāti).
On rebirth depend `Decay and Death’ (jarā-marana), sorrow, lamentation, pain, grief and despair.
Thus arises this whole mass of suffering. This is called the noble truth of the origin of suffering.
“No god, no Brahma can be called
The maker of this wheel of life:
Empty phenomena roll on,
Dependent on conditions all.”
(Quoted in Visuddhimagga XIX).
S. XII. 51
A
disciple, however, in whom Ignorance (avijjā) has disappeared and
wisdom arisen, such a disciple heaps up neither meritorious, nor
demeritorious, nor imperturbable Kamma-formations.
The
term sankhārā has been rendered here by `Kamma Formations’ because, in
the context of the Dependent Origination, it refers to karmically
wholesome and unwholesome volition (cetanā), or volitional activity, in
short, Kamma.
The threefold division of it,
given in the preceding passage, comprises karmic activity in all
spheres of existence, or planes of consciousness. The `meritorious
kamma-formations’ extend also to the Fine-Material Sphere (rūpāvacara),
while the `imperturbable kamma-formations’ (aneñjābhisankhārā) refer
only to the Immaterial Sphere (arūpāvacara).
S. XII. 1
Thus,
through the entire fading away and extinction of this `Ignorance’, the
`Kamma-formations’ are extinguished. Through the extinction of
Kamma-formations, `Consciousness’ (rebirth) is extinguished. Through the
extinction of consciousness, the `Mental and Physical Existence’ is
extinguished. Through the extinction of the mental and physical
existence, the `Six Sense-Organs’ are extinguished. Through the
extinction of the six sense-organs, `Sensorial Impression’ is
extinguished. Through the extinction of sensorial impression, `Feeling’
is extinguished. Through the extinction of feeling, `Craving’ is
extinguished. Through the extinction of craving, `Clinging’ is
extinguished. Through the extinction of clinging, the `Process of
Becoming’ is extinguished. Through the extinction of the process of
becoming, `Rebirth’ is extinguished. Through the extinction of rebirth,
`Decay and Death’, sorrow, lamentation, pain, grief and despair are
extinguished. Thus takes place the extinction of this whole mass of
suffering. This is called the noble truth of the extinction of
suffering.
Rebirth-Producing Kamma
M. 43
Truly,
because beings, obstructed by ignorance (avijjā) and ensnared by
craving (tanhā) seek ever fresh delight, now here, now there, therefore
fresh rebirth continually comes to be.
A. III. 33
And
the action (kamma) that is done out of greed, hatred and delusion
(lobha, dosa, moha), that springs from them, has its source and origin
in them: this action ripens wherever one is reborn, and wherever this
action ripens there one experiences the fruits of this action, be it in
this life, or the next life, or in some future life.
Cessation of Kamma
M. 43
However,
through the fading away of ignorance, through the arising of wisdom,
through the extinction of craving, no future rebirth takes place again.
A. III. 33
For
the actions which are not done out of greed, hatred and delusion, which
have not sprung from them, which have not their source and origin in
them: such actions, through the absence of greed, hatred and delusion,
are abandoned, rooted out, like a palm-tree torn out of the soil,
destroyed, and not able to spring up again.
A. VIII. 12
In
this respect one may rightly say of me: that I teach annihilation, that
I propound my doctrine for the purpose of annihilation, and that I
herein train my disciples; for certainly I do teach annihilation-the
annihilation, namely, of greed, hatred and delusion, as well as of the
manifold evil and unwholesome things.
The
Pa.ticca Samuppāda, lit, the Dependent Origination, is the doctrine of
the conditionality of all physical and mental phenomena, a doctrine
which, together with that of Impersonality (anattā), forms the
indispensable condition for the real understanding and realization of
the Buddha’s teaching. It shows that the various physical and mental
life-processes, conventionally called personality, man, animal, etc.,
are not a mere play of blind chance, but the outcome of causes and
conditions. Above all, the Pa.ticca-Samuppāda explains how the arising
of rebirth and suffering is dependent upon conditions; and, in its
second part, it shows how, through the removal of these conditions, all
suffering must disappear. Hence, the Pa.ticca-Samuppāda serves to
elucidate the second and the third Noble Truths, by explaining them from
their very foundations upwards, and giving them a fixed philosophical
form.
The following diagram shows at a
glance how the twelve links of the formula extend over three consecutive
existences, past, present, and future:
Past Existence
1. Ignorance (avijjā)
2. Kamma-Formations (sankhārā
Present Existence
3. Consciousness (viññā.na)
4. Mental and Physical Existence (nāmarūpa)
5. 6 Sense Organs (sa.l-āyatana)
6. Sense-Impression (phassa)
7. Feeling (vedanā)
8. Craving (ta.nha)
9. Clinging (upādāna)
10. Process of Existence (bhava)
Future Existence
11. Rebirth (jāti)
12. Decay and Death (jarā-marana)
The links 1-2, together with 8-10, represent the Kamma-Process, containing the five karmic causes of rebirth.
The links 3-7, together with 11-12, represent the Rebirth-Process, containing the five Kamma-Results.
Accordingly it is said in the Patisambhidā-Magga:
Five causes were there in past,
Five fruits we find in present life.
Five causes do we now produce,
Five fruits we reap in future life.
(Quoted in Visuddhimagga XVII)
For a full explanation see Fund. III and B. Dict.
Right Thought (Sammā-sankappa)
D. 22
What, now, is Right Thought?
- Thought free from lust (nekkhamma-sankappa).
- Thought free from ill-will (avyāpāda-sankappa).
- Thought free from cruelty (avihimsā-sankappa).This is called Right Thought.
Mundane And Supermundane Thought
M. 117
Now, Right Thought, I tell you, is of two kinds:
1.
Thought free from lust, from ill-will, and from cruelty-this is called
`Mundane Right Thought’ (lokiya sammā-sankappa), which yields worldly
fruits and brings good results.
2. But, whatsoever
there is of thinking, considering, reasoning, thought, ratiocination,
application-the mind being holy, being turned away from the world, and
conjoined with the path, the holy path being pursued-these `verbal
operations’ of the mind (vacii-sankhārā) are called the `Supermundane
Right Thought’ (lokuttara-sammā-sankappa), which is not of the world,
but is supermundane, and conjoined with the path.
Conjoined with Other Factors
Now, in understanding wrong thought as wrong, and right thought as right, one practices Right Understanding (1st factor); and in making efforts to overcome evil thought and to arouse right thought, one practices Right Effort
(6th factor); and in overcoming evil thought with attentive mind, and
dwelling with attentive mind in possession of right thought, one
practices Right Mindfulness (7th factor). Hence there are three
things that accompany and follow upon Right Thought, namely: Right
Understanding, Right Effort, and Right Mindfulness.
Right Speech (Sammā-vācā)
What now, is Right Speech?
Abstaining from Lying
A. X. 176
1.
Herein someone avoids lying and abstains from it. He speaks the truth,
is devoted to the truth, reliable, worthy of confidence, not a deceiver
of men. Being at a meeting, or amongst people, or in the midst of his
relatives, or in a society, or in the king’s court, and called upon and
asked as witness to tell what he knows, he answers, if he knows nothing:
`I know nothing’, and if he knows, he answers: `I know’; if he has seen
nothing, he answers: `I have seen nothing’, and if he has seen, he
answers: `I have seen’. Thus he never knowingly speaks a lie, either for
the sake of his own advantage, or for the sake of another person’s
advantage, or for the sake of any advantage whatsoever.
Abstaining from Tale-bearing
2.
He avoids tale-bearing, and abstains from it. What he has heard here,
he does not repeat there, so as to cause dissension there; and what he
has heard there, he does not repeat here, so as to cause dissension
here. Thus he unites those that are divided; and those that are united,
he encourages. Concord gladdens him, he delights and rejoices in
concord; and it is concord that he spreads by his words.
Abstaining from Harsh Language
3.
He avoids harsh language, and abstains from it. He speaks such words as
are gentle, soothing to the ear, loving, such words as go to the heart,
and are courteous, friendly, and agreeable to many.
In
Majjhima-Nicāya No. 21, the Buddha says: `Even, O monks, should robbers
and murderers saw through your limbs and joints, whosoever should give
way to anger thereat would not be following my advice. For thus ought
you to train yourselves:
`Undisturbed shall
our mind remain, no evil words shall escape our lips; friendly and full
of sympathy shall we remain, with heart full of love, and free from any
hidden malice; and that person shall we penetrate with loving thoughts,
wide, deep, boundless, freed from anger and hatred’.
Abstaining from Vain Talk
A. X. 176
4.
He avoids vain talk, and abstains from it. He speaks at the right time,
in accordance with facts, speaks what is useful, speaks of the law and
the discipline: his speech is like a treasure, uttered at the right
moment, accompanied by arguments, moderate and full of sense.
This is called Right Speech.
Mundane and Supermundane Speech
M. 117
Now, Right Speech. I tell you, is of two kinds:
1.
Abstaining from lying, from tale-bearing, from harsh language, and from
vain talk; this is called `Mundane Right Speech’ (lokiya-sammā-vācā),
which yields worldly fruits and brings good results.
2.
But the avoidance of the practice of this fourfold wrong speech, the
abstaining, desisting. refraining therefrom-the mind being holy, being
turned away from the world, and conjoined with the path, the holy path
being pursued-this is called the `Supermundane Right Speech’
(lokuttara-sammā-vācā), which is not of the world, but is supermundane,
and conjoined with the path.
Conjoined with Other Factors
Now, in understanding wrong speech as wrong, and right speech as right, one practises Right Understanding (1st factor); and in making efforts to overcome evil speech and to arouse right speech, one practises Right Effort
(6th factor); and in overcoming wrong speech with attentive mind, and
dwelling with attentive mind in possession of right speech, one
practises Right Mindfulness (7th factor). Hence, there are
three things that accompany and follow upon Right Speech, namely: Right
Understanding, Right Effort, and Right Mindfulness.
Right Action
(Sammā-kammanta)
A. X. 176
What, now, is Right Action?
Abstaining from Killing
1.
Herein someone avoids the killing of living beings, and abstains from
it. Without stick or sword, conscientious, full of sympathy, he is
desirous of the welfare of all living beings.
Abstaining from Stealing
2.
He avoids stealing, and abstains from it; what another person possesses
of goods and chattels in the village or in the wood, that he does not
take away with thievish intent.
Abstaining from Unlawful Sexual Intercourse
3.
He avoids unlawful sexual intercourse, and abstains from it. He has no
intercourse with such persons as are still under the protection of
father, mother, brother, sister or relatives, nor with married women,
nor female convicts, nor lastly, with betrothed girls.
This is called Right Action.
Mundane And Supermundane Action
M. 117
Now, Right Action, I tell you, is of two kinds:
1.
Abstaining from killing, from stealing, and from unlawful sexual
intercourse: this is called the `Mundane Right Action’
(lokiya-sammā-kammanta) which yields worldly fruits and brings good
results.
2. But the avoidance of the practice of
this threefold wrong action, the abstaining, desisting, refraining
therefrom-the mind being holy. being turned away from the world, and
conjoined with the path, the holy path being pursued-this is called the
`Supermundane Right Action’ (lokuttara-sammā-kammanta), which is not of
the world, but is supermundane, and conjoined with the path.
Conjoined With Other Factors
Now in understanding wrong action as wrong, and right action as right, one practises Right Understanding (1st factor): and in making efforts to overcome wrong action, and to arouse right action, one practises Right Effort
(6th factor); and in overcoming wrong action with attentive mind, and
dwelling with attentive mind in possession of right action, one
practises Right Mindfulness (7th factor). Hence, there are
three things that accompany and follow upon Right Action, namely: Right
Understanding, Right Effort and Right Mindfulness.
Right Livelihood (Sammā-ājiva)
What, now, is Right Livelihood?
D. 22
1.
When the noble disciple, avoiding a wrong way of living, gets his
livelihood by a right way of living, this is called Right Livelihood.
In
the Majjhima-Nikāya, No. 117, it is said: `To practise deceit,
treachery, soothsaying, trickery, usury: this is wrong livelihood.’
And
in the Anguttara-Nikāya, V. 1 77, it is said: `Five trades should be
avoided by a disciple: trading in arms, in living beings, in flesh, in
intoxicating drinks, and in poison’.
Included are the professions of a soldier, a fisherman, a hunter, etc.
Now, Right Livelihood, I tell you, is of two kinds:
Mundane and Supermundane Right Livelihood
M. 117
1.
When the noble disciple, avoiding wrong living, gets his livelihood by a
right way of living: this is called `Mundane Right Livelihood’
(lokiya-sammā-ājiva), which yields worldly fruits and brings good
results.
2. But the avoidance of wrong livelihood,
the abstaining, desisting, refraining therefrom-the mind being holy,
being turned away from the world, and conjoined with the path, the holy
path being pursued-this is called the `Supermundane Right Livelihood’
(lokuttara-sammā-ājiva), which is not of the world. but is supermundane,
and conjoined with the path.
Conjoined with Other Factors
Now. in understanding wrong livelihood as wrong, and right livelihood as right, one practises Right Understanding (1st factor); and in making efforts to overcome wrong livelihood, to establish right livelihood, one practises Right Effort
(6th factor); and in overcoming wrong livelihood with attentive mind,
and dwelling with attentive mind in possession of right livelihood, one
practises Right Mindfulness (7th factor). Hence, there are
three things that accompany and follow upon Right Livelihood, namely:
Right Understanding, Right Effort, and Right Mindfulness.
Right Effort (Sammā-vāyāma)
A. IV. 13, 14
What, now. is Right Effort?
There are Four Great Efforts; the effort to avoid, the effort to overcome, the effort to develop, and the effort to maintain.
The Effort to Avoid (Sa.mvara-ppadhāna)
What, now is the effort to Avoid?
Herein the disciple rouses his will to avoid the arising of evil,
unwholesome things that have not yet arisen; and he makes efforts, stirs
up his energy; exerts his mind and strives.
Thus,
when lie perceives a form with the eye, a sound with the ear, and an
odor with the nose, a taste with the tongue, an impression with the
body, or an object with the mind, he neither adheres to the whole, nor
to its parts. And he strives to ward off that through which evil and
unwholesome things, greed and sorrow, would arise, if he remained with
unguarded senses; and he watches over his senses, restrains his senses.
Possessed of this noble `Control over the Senses’ he experiences inwardly a feeling of joy, into which no evil thing can enter.
This is called the effort to avoid
The Effort to Overcome (Pahāna-ppadhāna)
What, now, is the effort to Overcome?
There the disciple rouses his will to overcome the evil, unwholesome
things that have already arisen; and he makes effort, stirs up his
energy, exerts his mind and strives.
He does not
retain any thought of sensual lust, ill-will or grief, or any other evil
and unwholesome states that may have arisen; he abandons them, dispels
them, destroys them. causes them to disappear.
Five Methods of Expelling Evil Thoughts
M. 20
If,
whilst regarding a certain object, there arise in the disciple, on
account of it, evil and unwholesome thoughts connected with greed,
hatred and delusion, then the disciple (1) should, by means of this
object, gain another and wholesome object. (2) Or, he should reflect on
the misery of these thoughts; `Unwholesome, truly, are these thoughts!
Blamable are these thoughts! Of painful result are these thoughts!’ (3)
Or he should pay no attention to these thoughts. (4) Or, he should
consider the compound nature of these thoughts. (5) Or, with teeth
clenched and tongue pressed against the gums, he should with his mind
restrain, suppress and root out these thoughts; and in doing so these
evil and unwholesome thoughts of greed, hatred and delusion will
dissolve and disappear; and the mind will inwardly become settled and
calm, composed and concentrated.
This is called the effort to overcome.
The Effort to Develop (Bhāvanā-ppadhāna)
A. IV. 13, 14
What, now, is the effort to Develop?
Herein the disciple rouses his will to arouse wholesome things that
have not yet arisen; and he makes effort, stirs up his energy, exerts
his mind and strives.
Thus he develops the `Elements
of Enlightenment’ (bojjhanga), based on solitude, on detachment, on
extinction, and ending in deliverance, namely: `Mindfulness’ (sati),
`Investigation of the Law’ (dhamma-vicaya), `Energy’ (viriya), `Rapture’
(piiti), `Tranquillity’ (passaddhi), `Concentration’ (samādhi). and
`Equanimity’ (upekkhā).
This is called the effort to develop.
The Effort to Maintain (Anurakkha.na-ppadhāna)
What,
now, is the effort to Maintain? Herein the disciple rouses his will to
maintain the wholesome things that have already arisen, and not to allow
them to disappear, but to bring them to growth, to maturity and to the
full perfection of development (bhāvanā); and he makes effort, stirs up
his energy, exerts his mind and strives.
Thus, for
example, he keeps firmly in his mind a favorable object of concentration
that has arisen, such as the mental image of a skeleton, of a corpse
infested by worms, of a corpse blue-black in color, of a festering
corpse, of a corpse riddled with holes, of a corpse swollen up.
This is called the effort to maintain.
M. 70
Truly,
for a disciple who is possessed of faith and has penetrated the
Teaching of the master, it is fit to think: `Though skin sinews and
bones wither away, though flesh and blood of my body dry up, I shall not
give up my efforts till I have attained whatever is attainable by manly
perseverance, energy and endeavor.’
This is called Right Effort.
A. IV. 14
The effort of Avoiding, Overcoming,
Of Developing and Maintaining:
These four great efforts have been shown
By him, the scion of the sun.
And he who firmly clings to them,
May put an end to suffering.
Right Mindfulness (Sammā-sati)
What, now, is Right Mindfulness?
The Four Foundations of Mindfulness (Satipa.t.thāna)
D. 22
The
only way that leads to the attainment of purity, to the overcoming of
sorrow and lamentation, to the end of pain and grief, to the entering
upon the right path and the realization of Nibbāna, is by the `Four
Foundations of Mindfulness’. And which are these four?
Herein
the disciple dwells in contemplation of the Body, in contemplation of
Feeling, in contemplation of the Mind, in contemplation of the
Mind-Objects; ardent, clearly comprehending them and mindful, after
putting away worldly greed and grief.
Contemplation of the Body (kāyānupassanā)
But how does the disciple dwell in contemplation of the body?
Watching Over In- and Out-Breathing (ānāpāna-sati)
Herein
the disciple retires to the forest, to the foot of a tree, or to a
solitary place, seats himself with legs crossed, body erect, and with
mindfulness fixed before him, mindfully he breathes in, mindfully he
breathes out. When making a long inhalation, he knows: `I make a long
inhalation’; when making a long exhalation, he knows: `I make a long
exhalation’. When making a short inhalation, he knows: `I make a short
inhalation’: when making a short exhalation, he knows: `I make a short
exhalation’. `Clearly perceiving the entire (breath-) body, I shall
breathe in’: thus he trains hImself; `Clearly perceiving the entire
(breath-) body, I shall breathe out’: thus he trains himself. `Calming
this bodily function (kāya-sankhāra), I shall breathe in’: thus he
trains himself; `Calming this bodily function. I shall breathe out’:
thus he trains himself.
Thus he dwells in
contemplation of the body, either with regard to his own person, or to
other persons, or to both, he beholds how the body arises; beholds how
it passes away; beholds the arising and passing away of the body. A body
is there-
`A body is there, but no living
being, no individual, no woman, no man, no self, and nothing that
belongs to a self; neither a person. nor anything belonging to a person.
(Comm.)
this clear awareness is present in
him, to the extent necessary for knowledge and mindfulness, and he lives
independent, unattached to anything in the world. Thus does the
disciple dwell in contemplation of the body.
`Mindfulness
of Breathing’ (ānāpāna-sati) is one of the most important meditative
exercises. It may be used for the development of Tranquillity
(samatha-bhāvanā), i.e. for attaining the four Absorptions (jhāna; for
the development of Insight (vipassanā-bhāvanā) or for a combination of
both practices. Here, in the context of satipa.t.thāna, it is
principally intended for tranquilization and concentration preparatory
to the practice of Insight, which may be undertaken in the following
way.
After a certain degree of calm and
concentration, or one of the Absorptions, has been attained through
regular practice of mindful breathing, the disciple proceeds to examine
the origin of breath. He sees that the inhalations and exhalations are
conditioned by the body consisting of the four material elements and the
various corporeal phenomena derived from them, e.g. the five sense
organs, etc. Conditioned by fivefold sense-impression arises
consciousness, and together with it the three other `Groups of
Existence’, i.e. Feeling, Perception, and mental Formations. Thus the
meditator sees clearly: `There is no ego-entity or self in this so
called personality, but it is only a corporeal and mental process
conditioned by various factors’. Thereupon he applies the Three
Characteristics to these phenomena, understanding them thoroughly as
impermanent subject to suffering, and impersonal.
For further details about Ânāpāna-sati, see M. 118.62: Visuddhimagga VIII, 3.
The Four Postures
And
further, whilst going, standing, sitting, or lying down, the disciple
understands (according to reality) the expressions; `I go’; `I stand’;
`I sit’; `I lie down’; he understands any position of the body.
`The
disciple understands that there is no living being, no real Ego, that
goes, stands, etc., but that it is by a mere figure of speech that one
says: “I go”, “I stand” and so forth’. (Comm.)
Mindfulness and Clear Comprehension (sati-sampajañña)
And
further, the disciple acts with clear comprehension in going and
coming; he acts with clear comprehension in looking forward and
backward; acts with clear comprehension in bending and stretching (any
part of his body); acts with clear comprehension in carrying alms bowl
and robes; acts with clear comprehension in eating, drinking, chewing
and tasting; acts with clear comprehension in discharging excrement and
urine; acts with clear comprehension in walking, standing, sitting,
falling asleep, awakening; acts with clear comprehension in speaking and
keeping silent.
In all that the disciple is
doing, he has a clear comprehension: 1. of his intention, 2. of his
advantage, 3. of his duty, 4. of the reality. (Comm.)
Contemplation of Loathsomeness (pa.tikūla-saññā)
And
further, the disciple contemplates this body from the sole of the foot
upward, and from the top of the hair downward, with a skin stretched
over it, and filled with manifold impurities: `This body has hairs of
the head and of the body, nails, teeth, skin, flesh, sinews, bones,
marrow, kidneys, heart, liver, diaphragm, spleen, lungs, stomach,
bowels, mesentery, and excrement; bile, phlegm, pus, blood, sweat,
lymph, tears, skin-grease, saliva, nasal mucus, oil of the joints, and
urine.’
Just as if there were a sack, with openings
at both ends, filled with various kinds of grain-with paddy, beans,
sesame and husked rice-and a man not blind opened it and examined its
contents, thus: `That is paddy, these are beans, this is sesame, this is
husked rice’: just so does the disciple investigate this body.
Analysts of Four Elements (dhātu)
And
further, the disciple contemplates this body, however it may stand or
move, with regard to the elements; `This body consists of the solid
element, the liquid element, the heating element and the vibrating
element’. Just as if a skilled butcher or butcher’s apprentice, who had
slaughtered a cow and divided it into separate portions, were to sit
down at the junction of four highroads: just so does the disciple
contemplate this body with regard to the elements.
In Visuddhimagga XIII, 2 this simile is explained as follows:
When
a butcher rears a cow, brings it to the place of slaughter, binds it to
a post, makes it stand up, slaughters it and looks at the slaughtered
cow, during all that time he has still the notion `cow’. But when he has
cut up the slaughtered cow, divided it into pieces, and sits down near
it to sell the meat, the notion, `cow’ ceases in his mind, and the
notion `meat’ arises. He does not think that he is selling a cow or that
people buy a cow, but that it is meat that is sold and bought.
Similarly, in an ignorant worldling, whether monk or layman, the
concepts `being’, `man’, `personality’, etc., will not cease until he
has mentally dissected this body of his, as it stands and moves, and has
contemplated it according to its component elements. But when he has
done so, the notion `personality’, etc., will disappear, and his mind
will become firmly established in the Contemplation of the Elements.
Cemetery Meditations
1.
And further, just as if the disciple were looking at a corpse thrown on
a charnel-ground, one, two, or three days dead, swollen up, blue-black
in color, full of corruption-so he regards hIs own body: `This body of
mine also has this nature, has this destiny, and cannot escape it.’
2.
And further, just as if the disciple were looking at a corpse thrown on
a charnel-ground, eaten by crows, hawks or vultures, by dogs or
jackals, or devoured by all kinds of worms-so he regards his own body;
`This body of mine also has this nature, has this destiny, and cannot
escape it.’
3. And further, just as if the disciple
were looking at a corpse thrown on a charnel-ground, a framework of
bones, flesh hanging from it, bespattered with blood, held together by
the sinews;
4. A framework of bone, stripped of flesh, bespattered with blood, held together by the sinews;
5. A framework of bone, without flesh and blood, but still held together by the sinews;
6.
Bones, disconnected and scattered in all directions, here a bone of the
hand, there a bone of the foot, there a shin bone, there a thigh bone,
there a pelvis, there the spine, there the skull-so he regards his own
body: `This body of mine also has this nature, has this destiny, and
cannot escape it.’
7. And further, just as if the disciple were looking at bones lying in the charnel-ground, bleached and resembling shells;
8. Bones heaped together, after the lapse of years;
9.
Bones weathered and crumbled to dust-so he regards his own body: `This
body of mine also has this nature, has this destiny, and cannot escape
it.’
Thus he dwells in contemplation of the body,
either with regard to his own person, or to other persons, or to both.
He beholds how the body arises; beholds how it passes away; beholds the
arising and passing away of the body. `A body is there’: this clear
awareness is present in him, to the extent necessary for knowledge and
mindfulness; and he lives independent, unattached to anything in the
world. Thus does the the disciple dwell in contemplation of the body.
Assured Of Ten Blessings
M. 119
Once
the contemplation of the body is practiced, developed, often repeated,
has become one’s habit, one’s foundation, is firmly established,
strengthened and perfected; the disciple may expect ten blessings:
1.
Over delight and discontent he has mastery; he does not allow himself
to be overcome by discontent; he subdues it, as soon as it arises.
2.
He conquers fear and anxiety; he does not allow himself to be overcome
by fear and anxiety; he subdues them, as soon as they arise.
3.
He endures cold and heat, hunger and thirst; wind and sun, attacks by
gadflies, mosquitoes and reptiles; patiently he endures wicked and
malicious speech, as well as bodily pains that befall him, though they
be piercing, sharp, bitter, unpleasant, disagreeable, and dangerous to
life.
4. The four Absorptions’ (jhāna) which purify
the mind, and bestow happiness even here, these he may enjoy at will,
without difficulty, without effort.
Six `Psychical Powers’ (Abhiññā)
5. He may enjoy the different `Magical Powers (id.dhi-vidhā).
6.
With the `Heavenly Ear’ (dibba-sota), the purified, the super-human, he
may hear both kinds of sounds, the heavenly and the earthly, the
distant and the near.
7. With the mind he may obtain `Insight into the Hearts of Other Beings’ (parassa-cetopariya-ñā.na), of other persons.
8. He may obtain `Remembrances of many Previous Births’ (pubbe-nivāsānussati-ñā.na).
9.
With the `Heavenly Eye’ (dibba-cakkhu), purified and super-human, he
may see beings vanish and reappear, the base and the noble, the
beautiful and the ugly, the happy and the unfortunate; he may perceive
how beings are reborn according to their deeds.
10.
He may, through the `Cessation of Passions’ (āsavakkhaya), come to know
for himself, even in this life, the stainless deliverance of mind, the
deliverance through wisdom.
The last six
blessings (5-10) are the `Psychical Powers’ (abhiññā). The first five of
them are mundane (lokiya) conditions, and may therefore be attained
even by a `worldling’ (puthujjana), whilst the last Abhiññā is
super-mundane (lokuttara) and exclusively the characteristic of the
Arahat, or Holy One. It is only after the attainment of all the four
Absorptions (jhāna) that one may fully succeed in acquiring the five
worldly `Psychical Powers’. There are four iddhipāda, or `Bases for
obtaining Magical Powers’, namely: concentration of Will, concentration
of Energy, concentration of Mind, and concentration of Investigation.
- Contemplation of the Feelings
D. 22
But how does the disciple dwell in contemplation of the feelings?
In
experiencing feelings, the disciple knows: `I have an agreeable
feeling’; or: `I have a disagreeable feeling’, or: `I have an
indifferent feeling’; or: `I have a worldly agreeable feeling’, or: `I
have an unworldly agreeable feeling’, or: `I have a worldly disagreeable
feeling’, or: `I have an unworldly disagreeable feeling’, or: `I have a
worldly indifferent feeling’, or: `I have an unworldly indifferent
feeling’.
Thus he dwells in contemplation of the
feelings, either with regard to his own person, or to other persons, or
to both. He beholds how the feelings arise; beholds how they pass away;
beholds the arising and passing away of the feelings. `Feelings are
there’: this clear awareness is present in him, to the extent necessary
for knowledge and mindfulness; and he lives independent, unattached to
anything in the world. Thus does the disciple dwell in contemplation of
the feelings.
The disciple understands that the
expression `I feel’ has no validity except as a conventional expression
(vohāravacana); he understands that, in the absolute sense (paramattha),
there are only feelings, and that there is no Ego, no experiencer of
the feelings.
Contemplation of the Mind (cittānupassanā)
But how does the disciple dwell in contemplation of the mind?
Herein
the disciple knows the greedy mind as greedy, and the not greedy mind
as not greedy; knows the hating mind as hating, and the not hating mind
as not hating: knows the deluded mind as deluded and the undeluded mind
as undeluded. He knows the cramped mind as cramped, and the scattered
mind as scattered; knows the developed mind as developed, and the
undeveloped mind as undeveloped; knows the surpassable mind as
surpassable and the unsurpassable mind as unsurpassable; knows the
concentrated mind as concentrated, and the unconcentrated mind as
unconcentrated; knows the freed mind as freed, and the unfreed mind as
unfreed.
Citta (mind) is here used as a
collective term for the cittas, or moments of consciousness. Citta being
identical with viññā.na, or consciousness, should not be translated by
`thought’. `Thought’ and `thinking’ correspond rather to the `verbal
operations of the mind’: vitakka (thought-conception) and vicāra
(discursive thinking), which belong to the Sankhāra-kkhandha.
Thus
he dwells in contemplation of the mind, either with regard to his own
person, or to other persons, or to both. He beholds how consciousness
arises; beholds how it passes away; beholds the arising and passing away
of consciousness. `Mind is there’; this clear awareness is present in
him, to the extent necessary for knowledge and mindfulness; and he lives
independent, unattached to anything in the world. Thus does the
disciple dwell in contemplation of the mind.
Contemplation of the Mind-Objects (dhammānupassanā)
But how does the disciple dwell in contemplation of mind-objects?
Herein the disciple dwells in contemplation of the mind-objects, namely of the `Five Hindrances.’
The Five Hindrances (niivara.na)
1.
He knows when there is `Lust’ (kāmacchanda) in him: `In me is lust’;
knows when there is `Anger’ (vyāpāda) in him: `In me is anger’; knows
when there is `Torpor and Sloth’ (thiina-middha) in him: `In me is
torpor and sloth’; knows when there is `Restlessness and Mental Worry’
(uddhacca-kukkucca) in him: `In me is restlessness and mental worry’;
knows when there are `Doubts’ (vicikicchā) in him: `In me are doubts’.
He knows when these hindrances are not in him: `In me these hindrances
are not’. He knows how they come to arise; knows how, once arisen, they
are overcome; and he knows how they do not rise again in the future.
For
example, `Lust’ arises through unwise thinking on the agreeable and
delightful. It may be suppressed by the following six methods: fixing
the mind upon an idea that arouses disgust; contemplation of the
loathsomeness of the body; controlling one’s six senses; moderation in
eating; friendship with wise and good men; right instruction. Lust and
anger are for ever extinguished upon attainment of Anāgāmiiship;
`Restlessness’ is extinguished by reaching Arahatship; `Mental Worry’,
by reaching Sotapanship.
The Five Groups of Existence (khandha)
And
further: the disciple dwells in contemplation of the mind-objects,
namely of the five `Groups of Existence’. He knows what `Corporeality’
(rūpa) is, how it arises, how it passes away; knows what `Feeling’
(vedanā) is, how it arises, how it passes away; knows what `Perception’
(saññā) is, how it arises, how it passes away; knows what the `Mental
Formations’ (sankhāra) are, how they arise, how they pass away; knows
what `Consciousness’ (viññā.na) is, how it arises, how it passes away.
The Sense-Bases (āyatana)
And
further: the disciple dwells in contemplation of the mind-objects,
namely of the six `Subjective-Objective Sense-Bases’. He knows the eye
and visual objects, ear and sounds, nose and odors, tongue and tastes,
body and bodily impressions, mind and mind-objects; and the fetter that
arises in dependence on them, he also knows. He knows how the fetter
comes to arise, knows how the fetter is overcome, and how the abandoned
fetter does not rise again in future.
The Seven Elements of Enlightenment (bojjhanga)
And
further: the disciple dwells in contemplation of the mind-objects,
namely of the seven `Elements of Enlightenment’, He knows when there is
in him `Mindfulness’ (sati), `Investigation of the Law’ (dhammavicaya),
`Energy’ (viriya), `Enthusiasm’ (piiti), `Tranquillity’ (passaddhi),
`Concentration’ (samādhi), and `Equanimity’ (upekkhā). He knows when it
is not in him, knows how it comes to arise, and how it is fully
developed.
The Four Noble Truths (ariya-sacca)
And
further: the disciple dwells in contemplation of the mind-objects,
namely of the `Four Noble Truths’. He knows according to reality, what
Suffering is; knows according to reality, what the Origin of suffering
is; knows according to reality what the Extinction of suffering is;
knows according to reality, what the Path is that leads to the
extinction of suffering.
Thus he dwells in
contemplation of the mind-objects either with regard to his own person,
or to other persons or to both. He beholds how the mind-objects arise,
beholds how they pass away, beholds the arising and passing away of the
mind-objects. `Mind-objects are there’: this clear awareness is present
in him, to the extent necessary for knowledge and mindfulness; and he
lives independent, unattached to anything in the world. Thus does the
disciple dwell in contemplation of the mind-objects.
The
only way that leads to the attainment of purity, to the overcoming of
sorrow and lamentation, to the end of pain and grief, to the entering
upon the right path, and the realization of Nibbāna, is by these four
foundations of mindfulness.
These four
contemplations of Satipa.t.thāna relate to all the five Groups of
Existence, namely: 1. The contemplation of corporeality relates to
rūpakkhandha; 2. the contemplation of feeling, to vedanākkhandha; 3. the
contemplation of mind, to viññānakkhandha; 4. the contemplation of
mind-objects, to saññā- and sankhāra-kkhandha.
For
further details about Satipa.t.thāna see the Commentary to the
discourse of that name, translated in The Way of Mindfulness, by Bhikkhu
Soma (Kandy 1967, Buddhist Publication Society).
Nibbāna Through ānāpāna-Sati
M. 118
Watching
over In - and Out-breathing (ānāpāna-sati), practiced and developed,
brings the Four `Foundations of Mindfulness’ to perfection; the four
foundations of mindfulness, practiced and developed, bring the seven
`Elements of Enlightenment’ to perfection; the seven elements of
enlightenment, practiced and developed, bring `Wisdom and Deliverance’
to perfection.
But how does Watching over In- and
Out-breathing, practiced and developed, bring the four `Foundations of
Mindfulness’ (satipa.t.thāna) to perfection?
I.
Whenever the disciple (1) mindfully makes a long inhalation or
exhalation, or (2) makes a short inhalation or exhalation, or (3) trains
himself to inhale or exhale whilst experiencing the whole (breath-)
body, or (4) whilst calming down this bodily function (i.e. the
breath)-at such a time the disciple dwells in `contemplation of the
body’, full of energy, comprehending it, mindful, after subduing worldly
greed and grief. For, inhalation and exhalation I call one amongst the
corporeal phenomena.
II. Whenever the disciple
trains himself to inhale or exhale (1) whilst feeling rapture (piiti),
or (2) joy (sukha), or (3) the mental functions (cittasankhāra), or (4)
whilst calming down the mental functions-at such a time he dwells in
`contemplation of the feelings’, full of energy, clearly comprehending
them, mindful, after subduing worldly greed and grief. For, the full
awareness of In- and Out-breathing I call one amongst the feelings.
III.
Whenever the disciple trains himself to inhale or exhale (1) whilst
experiencing the mind, or (2) whilst gladdening the mind, or (3) whilst
concentrating the mind, or (4) whilst setting the mind free–at such a
time he dwells in `contemplation of the mind’, full of energy, clearly
comprehending it, mindful, after subduing worldly greed and grief. For,
without mindfulness and clear comprehension, I say, there is no Watching
over In- and Out-breathing.
IV. Whenever the
disciple trains himself to inhale or exhale whilst contemplating (1)
impermanence, or (2) the fading away of passion, or (3) extinction, or
(4) detachment-at such a time he dwells in `contemplation of the
mind-objects’, full of energy, clearly comprehending them, mindful,
after subduing worldly greed and grief. Having seen, through
understanding, what is the abandoning of greed and grief, he looks on
with complete equanimity.
Watching over In- and Out-breathing, thus practiced and developed, brings the four Foundations of Mindfulness to perfection.
But
how do the four Foundations of Mindfulness, practiced and developed,
bring the seven `Elements of Enlightenment’ (bojjhanga) to
full perfection?
1. Whenever the disciple dwells in
contemplation of body, feelings, mind and mind-objects, strenuous,
clearly comprehending them, mindful, after subduing worldly greed and
grief-at such a time his mindfulness is undisturbed; and whenever his
mindfulness is present and undisturbed, at such a time he has gained and
develops the Element of Enlightenment `Mindfulness’
(sati-sambojjhanga); and thus this element of enlightenment reaches
fullest perfection.
2. And whenever, whilst dwelling
with mindfulness, he wisely investigates, examines and thinks over the
`Law’ (dhamma)-at such a time he has gained and develops the Element of
Enlightenment `Investigation of the Law’ (dhammavicaya-sambojjhanga);
and thus this element of enlightenment reaches fullest perfection.
3.
And whenever, whilst wisely investigating, examining and thinking over
the law, his energy is firm and unshaken-at such a time he has gained
and develops the Element of Enlightenment `Energy’
(viriya-sambojjhanga); and thus this element of enlightenment reaches
fullest perfection.
4. And whenever in him, whilst
firm in energy, arises super-sensuous rapture-at such a time he has
gained and develops the Element of Enlightenment `Rapture’
(piiti-sambojjhanga); and thus this element of enlightenment reaches
fullest perfection.
5. And whenever, whilst
enraptured in mind, his spiritual frame and his mind become tranquil-at
such a time he has gained and develops the Element of Enlightenment
`Tranquillity’ (passaddhi-sambojjhanga); and thus this element of
enlightenment reaches fullest perfection.
6. And
whenever, whilst being tranquillized in his spiritual frame and happy,
his mind becomes concentrated-at such a time he has gained and develops
the Element of Enlightenment `Concentration’ (samādhi-sambojjhanga); and
thus this element of enlightenment reaches fullest perfection.
7.
And whenever he looks with complete indifference on his mind thus
concentrated-at such a time he has gained and develops the Element of
Enlightenment `Equanimity’ (upekkhā-sambojjhanga); and thus this element
of enlightenment reaches fullest perfection.
The four Foundations of Mindfulness, thus practiced and developed, bring the seven elements of enlightenment to full perfection.
And
how do the seven elements of enlightenment, practiced and developed,
bring Wisdom and Deliverance (vijjā-vimutti) to full perfection?
Herein
the disciple develops the elements of enlightenment: Mindfulness,
Investigation of the Law, Energy, Rapture, Tranquillity, Concentration
and Equanimity, based on detachment, on absence of desire, on extinction
and renunciation.
The seven elements of enlightenment thus practiced and developed, bring wisdom and deliverance, to full perfection.
M. 125
Just
as the elephant hunter drives a huge stake into the ground and chains
the wild elephant to it by the neck, in order to drive out of him his
wonted forest ways and wishes, his forest unruliness, obstinacy and
violence, and to accustom him to the environment of the village, and to
teach him such good behavior as is required amongst men: in like manner
also should the noble disciple fix his mind firmly to these four
Foundations of Mindfulness, so that he may drive out of himself his
wonted worldly ways and wishes, his wonted worldly unruliness, obstinacy
and violence, and win to the True, and realize Nibbāna.
Right Concentration (Sammā-samādhi)
M. 44
What, now, is Right Concentration?
Its Definition
Having the mind fixed to a single object (cittekeggatā, lit. `One-pointedness of mind’): this is concentration.
`Right
Concentration’ (sammā-samādhi), in its widest sense, is the kind of
mental concentration which is present in every wholesome state of
consciousness (kusala-citta), and hence is accompanied by at least Right
Thought (2nd factor), Right Effort (6th factor) and Right Mindfulness
(7th factor). `Wrong Concentration’ is present in unwholesome states of
consciousness, and hence is only possible in the sensuous, not in a
higher sphere. Samādhi, used alone, always stands in the Sutta, for
sammā-samādhi, or Right Concentration.
Its Objects
The four `Foundations of Mindfulness’ (7th factor): these are the objects of concentration.
Its Requisites
The four `Great Efforts’ (6th factor): these are the requisites for concentration.
Its Development
The practicing, developing and cultivating of these things: this is the development (bhāvanā) of concentration.
Right
Concentration (sammā-samādhi) has two degrees of development; 1.
`Neighborhood Concentration’ (upacārasamādhi). which approaches the
first absorption without, however, attaining it; 2. `Attainment
Concentration’ (appanāsamādhi), which is the concentration present in
the four Absorptions (jhāna). These Absorptions are mental states beyond
the reach of the fivefold sense-activity, attainable only in solitude
and by unremitting perseverance in the practice of concentration. In
these states all activity of the five senses is suspended. No visual or
audible impressions arise at such a time, no bodily feeling is felt.
But, although all outer sense-impressions have ceased, yet the mind
remains active, perfectly alert, fully awake.
The
attainment of these Absorptions, however, is not a requisite for the
realization of the four Supermundane Paths of Holiness; and neither
Neighborhood-Concentration nor Attainment-Concentration, as such,
possesses the power of conferring entry to the four Supermundane Paths:
hence they really have no power to free one permanently from evil
things. The realization of the Four Supermundane Paths is possible only
at the moment of deep `Insight’ (vipassanā) into the Impermanency
(aniccatā), Miserable Nature (dukkhatā) and Impersonality (anattatā) of
this whole phenomenal process of existence. This Insight, again, is
attainable only during Neighborhood-Concentration, not during Attainment
Concentration.
He who has realized one or
other of the Four Supermundane Paths without ever having attained the
Absorptions, is called Sukkha-vipassaka, or Suddhavipassanā-yānika, i.e.
`one who has taken merely Insight (vipassanā) as his vehicle’. He,
however, who, after cultivating the Absorptions, has reached one of the
Supermundane Paths is called Saniathayānika, or `one who has taken
Tranquillity (samatha) as his vehicle (yāna)’.
For samatha and vipassanā see Fund IV. and B. Diet.
The Four Absorptions (jhāna)
D.22
Detached
from sensual objects, detached from evil things, the disciple enters
into the first Absorption, which is accompanied by Thought Conception
and Discursive Thinking, is born of detachment, and filled with Rapture
and Happiness.
This is the first of the
Absorptions belonging to the Fine-Material Sphere (rupāvacarajjhāna). It
is attained when, through the strength of concentration, the fivefold
sense activity is temporarily suspended, and the five Hindrances are
likewise eliminated.
See B. Dict.: kasina, nimitta, samādhi.
M. 43
This
first Absorption is free from five things, and five things are present.
When the disciple enters the first Absorption, there have vanished (the
five Hindrances): Lust, Ill-Will, Torpor and Sloth, Restlessness and
Mental Worry, Doubts; and there are present: Thought Conception
(vitakka), Discursive Thinking (vicāra), Rapture (piiti), Happiness
(sukha), Concentration (citt’ekaggatā = samādhi).
These
five mental factors present in the first Absorption, are called Factors
(or Constituents) of Absorption (jhānanga). Vitakka (initial formation
of an abstract thought) and vicāra (discursive thinking, rumination) are
called `verbal functions’ (vaci-sankhāra) of the mind; hence they are
something secondary compared with consciousness.
In
Visuddhimagga, vitakka is compared with the taking hold of a pot, and
vicāra with the wiping of it. In the first Absorption both are present,
but are exclusively focussed on the subject of meditation, vicāra being
here not discursive, but of an `exploring’ nature. Both are entirely
absent in the following Absorptions.
And
further: after the subsiding of Thought-Conception and Discursive
Thinking, and by the gaining of inner tranquillity and oneness of mind,
he enters into a state free from Thought-Conception and Discursive
Thinking, the second Absorption, which is born of concentration
(samādhi), and filled with Rapture (piti) and Happiness (sukha).
In the second Absorption, there are three Factors of Absorption: Rapture, Happiness, and Concentration.
And
further: after the fading away of Rapture, he dwells in equanimity,
mindful, with clear awareness: and he experiences in his own person that
feeling of which the Noble Ones say: `Happy lives he who is equanimous
and mindful’-thus he enters the third Absorption.
In
the third Absorption there are two Factors of Absorption: equanimous
Happiness (upekkhā-sukha) and Concentration (cittekaggatā).
And
further: after the giving up of pleasure and pain, and through the
disappearance of previous joy and grief, he enters into a state beyond
pleasure and pain, into the fourth Absorption, which is purified by
equanimity and mindfulness.
In the fourth Absorption there are two Factors of Absorption: Concentration and Equanimity (upekkhā).
In
Visuddhimagga forty subjects of meditation (kamma.t.thāna) are
enumerated and treated in detail. By their successful practice the
following Absorptions may be attained:
All
four Absorptions. through Mindfulness of Breathing (see Vis. M. VIII.
3), the ten Kasina-exercises (Vis. M. IV, V. and B. Dict.); the
contemplation of Equanimity (upekkhā), being the practice of the fourth
Brahma-vihāra (Vis. M. IX. 4).
The first
three Absorptions: through the development of Loving-Kindness (mettā),
Compassion (karunā) and Sympathetic Joy (muditā), being the practice of
the first three Brahma-vihāras (Vis. M. IX. 1-3,).
The
first Absorption: through the ten Contemplations of Impurity
(asubha-bhāvanā; i.e. the Cemetery Contemplations, which are ten
according to the enumeration in Vis. M. VI); the contemplation of the
Body (i.e. the 32 parts of the body; Vis. M. VIII, 2);
`Neighborhood-Concentration’ (upacāra-samādhi): through the
Recollections on Buddha, Dhamma and Sangha, on Morality, Liberality,
Heavenly Beings, Peace (=Nibbāna) and death (Vis. M. VI. VII); the
Contemplation on the Loathsomeness of Food (Vis. M. XI. I); the Analysis
of the Four Elements (Vis. M. IX. 2).
The
four Immaterial Absorptions (arūpa-jjhāna or āruppa), which are based on
the fourth Absorption, are produced by meditating on their respective
objects from which they derive their names; Sphere of Unbounded Space,
of Unbounded Consciousness, of Nothingness, and of
Neither-Perception-Nor-Non-Perception.
The entire object of concentration and meditation is treated in Vis M. III-XIII; see also Fund. IV.
8. XXII. 5
Develop
your concentration: for he who has concentration, understands things
according to their reality. And what are these things? The arising and
passing away of corporeality, of feeling, perception, mental formations
and consciousness.
M. 149
Thus,
these five Groups of Existence must be wisely penetrated; Ignorance and
Craving must be wisely abandoned; Tranquillity (samatha) and Insight
(vipassanā) must be wisely developed.
S. LVI. II
This
is the Middle Path which the Perfect One has discovered, which makes
one both to see and to know, and which leads to peace, to discernment,
to enlightenment, to Nibbāna.
Dhp. 275
“And following upon this path, you will put an end to suffering.
Gradual Development of the Eightfold Path in the Progress of the Disciple
Confidence and Right Thought
(Second Factor)
M. 38
Suppose
a householder, or his son, or someone reborn in a good family, hears
the law; and after hearing the law he is filled with confidence in the
Perfect One. And filled with this confidence, he thinks: `Full of
hindrances is household life, a refuse heap; but the homeless life (of a
monk) is like the open air. Not easy is it, when one lives at home, to
fulfil in all points the rules of the holy life. How if now I were to
cut off hair and beard, put on the yellow robe and go forth from home to
the homeless life?’ And in a short time, having given up his
possessions, great or little, having forsaken a large or small circle of
relations, he cuts off hair and beard, puts on the yellow robe, and
goes forth from home to the homeless life.
Morality
(Third, Fourth, Fifth Factor)
Having
thus left the world, he fulfills the rules of the monks. He avoids the
killing of living beings and abstains from it. Without stick or sword,
conscientious, full of sympathy, he is desirous of the welfare of all
living beings.- He avoids stealing, and abstains from taking what is not
given to him. Only what is given to him he takes, waiting till it is
given; and he lives with a heart honest and pure.- He avoids unchastity,
living chaste, celibate and aloof from the vulgar practice of sexual
intercourse.- He avoids lying and abstains from it. He speaks the truth,
is devoted to the truth, reliable, worthy of confidence, no deceiver of
men.- He avoids tale-bearing and abstains from it. What he has heard
here, he does not repeat there, so as to cause dissension there; and
what he has heard there, he does not repeat here, so as to cause
dissension here. Thus he unites those that are divided, and those that
are united he encourages; concord gladdens him, he delights and rejoices
in concord; and it is concord that he spreads by his words.- He avoids
harsh language and abstains from it. He speaks such words as are gentle,
soothing to the ear, loving, such words as go to the heart, and are
courteous, friendly, and agreeable to many.- He avoids vain talk and
abstains from it. He speaks at the right time, in accordance with facts,
speaks what is useful, speaks of the law and the discipline; his speech
is like a treasure, uttered at the right moment, accompanied by
arguments, moderate and full of sense.
He takes food
only at one time of the day (forenoon), abstains from food in the
evening, does not eat at improper times. He leeps aloof from dance,
song, music and the visiting of shows; rejects flowers, perfumes,
ointment, as well as every kind of adornment and embellishment. High and
gorgeous beds he does not use. Gold and silver he does not accept.- He
does not accept raw corn and flesh, women and girls, male and female
slaves, or goats, sheep, fowls, pigs, elephants, cows or horses, or land
and goods. He does not go on errands and do the duties of a messenger.
He eschews buying and selling things. He has nothing to do with false
measures, metals and weights. He avoids the crooked ways of bribery,
deception and fraud. He has no part in stabbing, beating, chaining,
attacking. plundering and oppressing.
He contents
himself with the robe that protects his body, and with the alms bowl by
means of which he keeps himself alive. Wherever he goes. he is provided
with these two things; just as a winged bird in flying carries his wings
along with him. By fulfilling this noble Domain of Morality
(siila-kkhandha) he feels in his heart an irreproachable happiness.
Control of the Senses (Sixth Factor)
Now,
in perceiving a form with the eye- a sound with the ear- an odor with
the nose- a taste with the tongue- an impression with the body- an
object with the mind, he cleaves neither to the whole, nor to its
details. And he tries to ward off that which should he be unguarded in
his senses, might give rise to evil and unwholesome states, to greed and
sorrow; he watches over his senses, keeps his senses under control. By
practicing this noble `Control of the Senses’ (indriya-sa.mvara) he
feels in his heart an unblemished happiness.
Mindfulness and Clear Comprehension (Seventh Factor)
He
is mindful and acts with clear comprehension when going and coming;
when looking forward and backward; when bending and stretching his
limbs; when wearing his robes and alms-bowl; when eating, drinking,
chewing and tasting; when discharging excrement and urine: when walking,
standing, sitting, falling asleep and awakening; when speaking and
keeping silent.
Now being equipped with this lofty
`Morality’ (siila), equipped with this noble `Control of the Senses’
(indriya-sa.mvara), and filled with this noble, `Mindfulness and Clear
Comprehension’ (sati-sampajañña), he chooses a secluded dwelling in the
forest, at the foot of a tree, on a mountain, in a cleft, in a rock
cave, on a burial ground, on a wooded table-land, in the open air, or on
a heap of straw. Having returned from his alms-round, after the meal,
he seats himself with legs crossed, body erect, with mindfulness fixed
before him.
Absence of the Five Hindrances (niivara.na)
He has cast away `Lust’ (kāmacchanda); he dwells with a heart free from lust; from lust he cleanses his heart.
He
has cast away `Ill-will’ (vyāpāda); he dwells with a heart free from
ill-will; cherishing love and compassion toward all living beings, he
cleanses his heart from ill-will.
He has cast away
`Torpor and Sloth’ (thiinamiddha); he dwells free from torpor and sloth;
loving the light, with watchful mind, with clear comprehension, he
cleanses his mind from torpor and sloth.
He has cast
away `Restlessness and Mental Worry’ (uddhacca-kukkucca); dwelling with
mind undisturbed, with heart full of peace, he cleanses his mind from
restlessness and mental worry.
He has cast away
`Doubt’ (vicikicchā); dwelling free from doubt, full of confidence in
the good, he cleanses his heart from doubt.
The Absorptions
(Eighth Factor)
He
has put aside these five `Hindrances’ (niivara.na), the corruptions of
the mind which paralyze wisdom. And far from sensual impressions, far
from evil things, he enters into the Four Absorptions (jhāna).
Insight (vipassanā)
(First Factor)
A. IX. 36
But
whatsoever there is of corporeality, feeling, perception, mental
formations, or consciousness: all these phenomena he regards as
`impermanent’ (anicca), `subject to pain’ (dukkha). as infirm, as an
ulcer, a thorn, a misery, a burden, an enemy, a disturbance, as empty
and `void of an Ego’ (anattā); and turning away from these things, he
directs his mind towards the Deathless thus; `This, truly, is Peace,
this is the Highest, namely the end of all Kamma formations, the
forsaking of every substratum of rebirth, the fading away of craving,
detachment, extinction, Nibbāna. And in this state he reaches the
`cessation of passions’ (āsavakkhaya).
Nibbâna
M. 39
And
his heart becomes free from sensual passion (kām’āsava), free from the
passion for existence (bhav’āsava), free from the passion of ignorance
(avijj’āsava), `Freed am I!’ this knowledge arises in the liberated one ;
and he knows: `Exhausted is rebirth, fulfilled the Holy Life; what was
to be done, has been done; naught remains more for this world to do’.
M. 26
For ever am I liberated.
This is the last time that I’m born,
No new existence waits for me.
M. 140
This is, indeed, the highest, holiest wisdom: to know that all suffering has passed away.
This is. indeed, the highest, holiest peace: appeasement of greed, hatred and delusion.
The Silent Thinker
`I
am’ is a vain thought; `This am I’ is a vain thought; `I shall be’ is a
vain thought; `I shall not be’ is a vain thought. Vain thoughts are a
sickness, an ulcer, a thorn. But after overcoming all vain thoughts, one
is called `a silent thinker’. And the thinker, the Silent One, does no
more arise, no more pass away, no more tremble, no more desire. For
there is nothing in him whereby he should arise again. And as he arises
no more, how should he grow old again? And as he grows old no more how
should he die again? And as he dies no more, how should he tremble? And
as he trembles no more, how should he have desire’?
The True Goal
M. 29
Hence,
the purpose of the Holy Life does not consist in acquiring alms, honor,
or fame, nor in gaining morality, concentration, or the eye of
knowledge. That unshakable deliverance of the heart: that, indeed, is
the object of the Holy Life, that is its essence, that is its goal.
M. 51
And
those, who in the past were Holy and Enlightened Ones, those Blessed
Ones also have pointed out to their disciples this self-same goal as has
been pointed out by me to my disciples. And those who in the future
will be Holy and Enlightened Ones, those Blessed Ones also will point
out to their disciples this self-same goal as has been pointed out by me
to my disciples.
D. 16
However,
disciples, it may be that (after my passing away) you might think:
`Gone is the doctrine of our master. We have no Master more’. But thus
you should not think; for the `Law’ (dhamma) and the `Discipline’
(vinaya) which I have taught you, will after my death be your master.
The Law be your isle,
The Law be your refuge!
Look for no other refuge!
Therefore,
disciples, the doctrines which I taught you after having penetrated
them myself, you should well preserve, well guard, so that this Holy
life may take its course and continue for ages, for the weal and welfare
of the many, as a consolation to the world, for the happiness, weal and
welfare of heavenly beings and men.
Abbreviations
The
source of each quotation is shown by a marginal note at the head of the
quotation. The citations use the following abbreviations:
Abbreviation Document Referred To
D. Dîgha Nikāya. The number refers to the Sutta.
M. Majjhima-Nikāya. The number refers to the Sutta.
A. Anguttara-Nikāya. The Roman number refers to the main division into Parts or Nipātas; the second number, to the Sutta.
S. Samyutta-Nikāya. The Roman number refers to the division into `Kindred Groups’ (Sa.myutta), e.g. Devatā-Sa.myutta = I, etc.; the second number refers to the Sutta.
Dhp. Dhammapada. The number refers to the verse.
Ud. Udāna. The Roman number refers to the Chapters, the second number to the Sutta.
Snp. Sutta-Nipāta. The number refers to the verse.
VisM. Visuddhimagga (`The Path of Purification’).
B.Dict Buddhist Dictionary, by Nyanatiloka Mahāthera.
Fund. Fundamentals of Buddhism, by Nyanatiloka Mahāthera.
The Pronounciation of Pali
Adapted from the American edition
Except
for a few proper names, non-English words are italicized. Most such
words are in Pali, the written language of the source documents. Pali
words are pronounced as follows.
Vowels
a — As u in the English word shut; never as in cat, and never as in take
ā — As in father; never as in take.
e — Long, as a in stake.
i — As in pin.
ii — As in machine; never as in fine.
o — Long as in hope.
u — As in put or oo in foot.
ū –As oo in boot; never as in refuse.
Consonants
c — As ch in chair; never as k, never as s, nor as c in centre, city.
g — As in get, never as in general.
h — Always,
even in positions immediately following consonants or doubled
consonants; e.g. bh as in cab-horse; ch as chh in ranch-house: dh as in
hand hold; gh as in bag-handle; jh as dgh in sledge-hammer, etc
j — As in joy.
.m — As the `nazalizer’ is in Ceylon, usually pronounced as .ng in sung, sing, etc.
s — Always as in this; never as in these.
ñ — As ny in canyon (Spanish: cañon) or as gn in Mignon.
ph — As in haphazard; never as in photograph.
.th — As in hot-house; never as in thin nor as in than.
y — As in yes.
.t, .th, .d, .dh, .l are lingual sounds; in pronouncing, the tongue is to be pressed against the palate.
Double consonants: each of them is to be pronounced; e.g., bb as in scrub-board: tt as in cat-tail.
Posted by: site admin @ 7:56 pm
deixeble ben instruït té en compte els nobles i és ben versat i
disciplinat en la seva Dhamma; Pel que fa als homes d’integritat i és
ben versat i disciplinat en la seva Dhamma, les seves formes canvien i
altera, però no cau en pena, lamentació, dolor, angoixa o desesperació
sobre el seu canvi i alteració “.
i seguiu els mitjans de subsistència adequat, l’esforç adequat, la ment
dreta, la concentració correcta, ja que l’envelliment és estressant. -
Buda
adenina Dinucleotide (NAD) 15 grams a 62,00 dòlars, que juga un paper
en la generació d’energia en el cos humà disponible “pel preu d’un cafè
al dia” un impressionant avenç anti-envelliment va poder veure els
humans viuen a 150 anys i regeneren Organ.new El Procés ha estat trobat
per Harvard Professor David Sinclair i investigadors de la Universitat
de Nova Gal·les del Sud, que inclouen EPrograms cel·lulars.
Aprendrem algunes lliçons d’ocellsEl nas no menja. No importa quants grans siguin introduïts, només els
elements essencials es bullen i es vessen. No traieu res amb vosaltres
quan aneu
les espècies no humanes no tenen religió, casta, credo, raça, no són
violents, militants, terroristes, sense odi, ira, gelosia, il·lusió,
estupidesa i sense hospitals. Per a qualsevol virus que siguin hoax.
com verdures i fruites plantes en testos per ser ocells lliures nedar per estar saludable.
ka maayo nga gitudlo nga disipulo may pagtagad sa mga halangdon ug
maayo ang batid ug disiplinado sa ilang hamoa; adunay pagtahod sa mga
kalalakin-an sa integridad ug batid ug disiplina sa ilang Dhamma - ang
iyang porma nagbag-o, apan dili siya mahulog sa kasubo, kasakit,
kasakit, o pag-antus sa pagbag-o niini ug pag-ayo. “
nasunog ang kalibutan sa pagkatigulang ug kamatayon, ang usa
kinahanglan nga magluwas [sa umaabot nga bahandi] pinaagi sa paghatag: “
ug sunda sa husto nga panginabuhi, husto nga paningkamot, husto nga
paghunahuna, husto nga konsentrasyon, ingon nga ang pagkatigulang
mabug-atan. - Buddha
Nicotinamide Adenine DinuCleotide (NAD) 15 ka gramo sa $ 62.00 nga
adunay papel nga magamit sa usa ka adlaw nga pag-agay sa tawo nga mabuhi
sa 150 ka tuig ug reegenerate organ.new Ang proseso nakit-an ni Harvard
Propesor nga si David Sinclair ug mga tigdukiduki gikan sa University
of New South Wales, nga naglambigit sa cell epragramming.
Ang ilong dili mokaon. Bisan kung pila ang gidala sa daghang mga lugas,
ang mga kinahanglanon lamang ang gilat-an ug milupad. Ayaw pagkuha
bisan unsa nga kauban nimo kung moadto ka.
non human species have no religion,caste,creed ,race, are not violent,
militant, terrorists, no hatred, anger, jealousy, delusion, stupidity
and no hospitals
.for any virus that are hoax.So they are happy 
. like vegetables & fruits plants in pots to be free birds swim to be healthy.
就像蔬菜＆水果植物在盆栽自由鸟儿游泳是健康的。
就像蔬菜＆水果植物在盆栽自由鳥兒游泳是健康的。
20 Important Suttas in the Pali Canon (for Lay Buddhists)
20 Important Suttas in the Pali Canon (for Lay Buddhists)
There are tonnes of gems in the Pali Canon suttas of the Theravada
Buddhist tradition. Many of these suttas have splendid wisdom about the
world we live as well as insights for practical applications in daily
lives.
Most Buddhists are householders or lay practitioners, as opposed to
monastic monks or nuns. Hence, the focus in the selection of the 20
important suttas is predominantly for lay Buddhists. You will find
suttas that are related to wealth and personal relationships, in
addition to the key Dhamma teachings.
While it is impossible to list all the equally wonderful suttas, the
following 20 suttas are considered the most essential and useful from
the perspective of a lay Buddhist:
Sutta #1: Dhammacakkapavattana Sutta
Dhammacakkapavattana Sutta (Setting
the Dharma Wheel in Motion) is the discourse on Four Noble Truths and
Eightfold Path. This is the first sermon by the Buddha at Deer Park,
Sarnath. Together with Anattalakkhana Sutta (2nd turning of the Wheel) and Aditta-pariyaya Sutta (3rd turning of the Wheel), these three suttas form the three cardinal teachings within the Pali traditions.
“And what is the middle way realized by the Tathagata
that — producing vision, producing knowledge — leads to calm, to direct
knowledge, to self-awakening, to Unbinding? Precisely this Noble
Eightfold Path: right view, right resolve, right speech, right action,
right livelihood, right effort, right mindfulness, right concentration.
This is the middle way realized by the Tathagata that — producing
vision, producing knowledge — leads to calm, to direct knowledge, to
self-awakening, to Unbinding.“Now this, monks, is the noble truth of stress: Birth is stressful,
aging is stressful, death is stressful; sorrow, lamentation, pain,
distress, & despair are stressful; association with the unbeloved is
stressful, separation from the loved is stressful, not getting what is
wanted is stressful. In short, the five clinging-aggregates are
stressful. – Dhammacakkapavattana Sutta
Sutta #2: Anattalakkhana Sutta
Anattalakkhana Sutta, the
second cardinal discourse by the Buddha, is about the teaching on the
nature of impermanence, change, and non-self of the five skandhas.
Disciples are taught to release attachment and clinging to impermanent
objects in the material world.
“Bhikkhus, when a noble follower who has heard (the
truth) sees thus, he finds estrangement in form, he finds estrangement
in feeling, he finds estrangement in perception, he finds estrangement
in determinations, he finds estrangement in consciousness.“When he finds estrangement, passion fades out. With the fading of
passion, he is liberated. When liberated, there is knowledge that he is
liberated. He understands: ‘Birth is exhausted, the holy life has been
lived out, what can be done is done, of this there is no more beyond.’”
– Anattalakkhana Sutta
Sutta #3: Aditta-pariyaya Sutta
Aditta-pariyaya Sutta is the 3rd
cardinal discourse of the Buddha. Popularly known as the Fire Sermon,
this sutta is about the teaching on achieving liberation
from suffering through detachment from the six senses. Another related
sutta about the purification of six senses is Chachakka Sutta.
The Buddha applies skillful means to teach in this case. According to
post-canonical Pali commentary attributed to Buddhaghosa, the Buddha
was said to reflect: ‘What kind of Dhamma talk would be suitable for
them?’ Knowing that these ascetics performed a sacred fire ritual, the
Buddha adapted his teaching by incorporating the element of fire in his
sermon so that his listeners could understand his teaching.
“Monks, the All is aflame. What All is aflame? The eye is
aflame. Forms are aflame. Consciousness at the eye is aflame. Contact
at the eye is aflame. And whatever there is that arises in dependence on
contact at the eye — experienced as pleasure, pain or
neither-pleasure-nor-pain — that too is aflame. Aflame with what? Aflame
with the fire of passion, the fire of aversion, the fire of delusion.
Aflame, I tell you, with birth, aging & death, with sorrows,
lamentations, pains, distresses, & despairs. – Aditta-pariyaya Sutta
Sutta #4: Satipaṭṭhāna Sutta
Satipaṭṭhāna Sutta and the Mahāsatipaṭṭhāna Sutta are
two of the most popular suttas in the Pali Canon. The four foundation
of mindfulness of the body, feelings/sensations, mind/consciousness, and
dhammās are found in this sutta. Teachings such as the five hindrances,
five aggregates of clinging, six internal and external sense bases, and
seven factors of enlightenment are taught in this sutta as well.
And how does a monk live contemplating the body in the body?
Herein, monks, a monk, having gone to the forest, to the foot of a
tree or to an empty place, sits down with his legs crossed, keeps his
body erect and his mindfulness alert.Ever mindful he breathes in, mindful he breathes out. Breathing in a
long breath, he knows, “I am breathing in a long breath”; breathing out a
long breath, he knows, “I am breathing out a long breath”; breathing in
a short breath, he knows, “I am breathing in a short breath”; breathing
out a short breath, he knows, “I am breathing out a short breath.”“Experiencing the whole (breath-) body, I shall breathe in,” thus he
trains himself. “Experiencing the whole (breath-) body, I shall breathe
out,” thus he trains himself. “Calming the activity of the (breath-)
body, I shall breathe in,” thus he trains himself. “Calming the activity
of the (breath-) body, I shall breathe out,” thus he trains himself. – Satipaṭṭhāna Sutta
Sutta #5: Ānāpānasati Sutta
Ānāpānasati Sutta
is a discourse by the Buddha on how to use the awareness of breath
(anapana) as an initial focus for meditation. This sutta and the Mahāsatipaṭṭhāna Sutta constitute the basics of vipassana/mindfulness meditation.
“Mindfulness of in-&-out breathing, when developed
& pursued, is of great fruit, of great benefit. Mindfulness of
in-&-out breathing, when developed & pursued, brings the four
frames of reference to their culmination. The four frames of reference,
when developed & pursued, bring the seven factors for awakening to
their culmination. The seven factors for awakening, when developed &
pursued, bring clear knowing & release to their culmination. – Ānāpānasati Sutta
Sutta #6: Kalama Sutta
Kalama Sutta
is the famous discourse on free inquiry. The Kalamas of Kesaputta
sought guidance from the Buddha because there were monks and brahmans
who expounded only their own doctrines and despised the doctrines of
others. They were doubtful which of these monks or brahmans spoke the
truth. The Buddha replied that it was alright to be doubtful and
provided a guideline for them to critically investigate the validity of
the various teachings.
“Come, Kalamas. Do not go upon what has been acquired by
repeated hearing; nor upon tradition; nor upon rumor; nor upon what is
in a scripture; nor upon surmise; nor upon an axiom; nor upon specious
reasoning; nor upon a bias towards a notion that has been pondered over;
nor upon another’s seeming ability; nor upon the consideration, ‘The
monk is our teacher.’ Kalamas, when you yourselves know: ‘These things
are good; these things are not blamable; these things are praised by the
wise; undertaken and observed, these things lead to benefit and
happiness,’ enter on and abide in them. – Kalama Sutta
Sutta #7: Cakkavati Sutta
Cakkavati Sutta
is the only sutta in the Pali Canon in which the Buddha predicts the
future birth and appearance of Buddha Metteya (Maitreya). While
innumerable Buddhas and bodhisattvas are mentioned in the Mahayana
sutras, Buddha Metteya is the only Buddha that has been mentioned by
Shakyamuni Buddha in the Pali Canon.
In this sutta, the Buddha also teaches about the true meaning of long life, beauty, happiness, wealth, and strength.
One of the most famous quotes found in this sutta is:
“Monks, live with yourself as your island, yourself as
your refuge, with nothing else as your refuge. Live with the Dhamma as
your island, the Dhamma as your refuge, with nothing else as your
refuge.” – Cakkavati Sutta
Sutta #8: Cula-suññata Sutta
Cula-suññata Sutta,
also known as the Lesser Discourse on Emptiness, is a teaching about
emptiness – a pivotal doctrine in the Mahayana traditions.
“Ananda, whatever contemplatives and brahmans who in the
past entered & remained in an emptiness that was pure, superior,
& unsurpassed, they all entered & remained in this very same
emptiness that is pure, superior, & unsurpassed. Whatever
contemplatives and brahmans who in the future will enter & remain in
an emptiness that will be pure, superior, & unsurpassed, they all
will enter & remain in this very same emptiness that is pure,
superior, & unsurpassed. Whatever contemplatives and brahmans who at
present enter & remain in an emptiness that is pure, superior,
& unsurpassed, they all enter & remain in this very same
emptiness that is pure, superior, & unsurpassed.“Therefore, Ananda, you should train yourselves: ‘We will enter &
remain in the emptiness that is pure, superior, & unsurpassed.’” – Cula-suññata Sutta
Sutta #9: Samadhi Sutta
Samadhi Sutta
is about the four concentration (jhana) that will result in the four
benefits: pleasant abiding in the here and now, attainment of knowledge
and vision, mindfulness and alertness, and the ending of the effluents
(rebirth). Another related sutta is Samadhanga Sutta, a discourse on five-factored noble right concentration (jhana) and the spiritual benefits of upon mastering meditation.
“Monks, these are the four developments of concentration.
Which four? There is the development of concentration that, when
developed & pursued, leads to a pleasant abiding in the here &
now. There is the development of concentration that, when developed
& pursued, leads to the attainment of knowledge & vision. There
is the development of concentration that, when developed & pursued,
leads to mindfulness & alertness. There is the development of
concentration that, when developed & pursued, leads to the ending of
the effluents. – Samadhi Sutta
Sutta #10: Mahanama Sutta
Mahanama Sutta is
a sutta on the ways of a lay Buddhist. The Buddha expounds the teaching
of taking refuge in the Triple Gem and Five Precepts. Another related
sutta is Dhammika Sutta.
“Venerable sir, in what way is one a lay follower?”
“Mahanama, inasmuch as one has gone to the Buddha for refuge, has
gone to the Dhamma for refuge, has gone to the Sangha for refuge; in
that way, Mahanama, one is a lay follower.” – Mahanama Sutta
Sutta #11: Upanisa Sutta
Upanisa Sutta
is the discourse on Dependent Origination which is also known as
Dependent Co-arising, or Twelve-linked Chains of Causation. Dependent
Origination is a teaching of the process of life which involves birth,
aging, illness, and death – a process that has its anchor upon the Law
of Cause and Effect.
“The knowledge of ending in the presence of ending has
its prerequisite, I tell you. It is not without a prerequisite. And what
is the prerequisite for the knowledge of ending? Release, it should be
said. Release has its prerequisite, I tell you. It is not without a
prerequisite. And what is its prerequisite? Dispassion… Disenchantment…
Knowledge & vision of things as they actually are present…
Concentration… Pleasure… Serenity… Rapture… Joy… Conviction… Stress…
Birth… Becoming… Clinging… Craving… Feeling… Contact… The six
sense media… Name-&-form… Consciousness… Fabrications… Fabrications
have their prerequisite, I tell you. They are not without a
prerequisite. And what is their prerequisite? Ignorance, it should be
said. – Upanisa Sutta
Sutta #12: Dighajanu (Vyagghapajja) Sutta
In Dighajanu (Vyagghapajja) Sutta,
the Buddha instructs rich householders on how to preserve and increase
their prosperity and how to avoid loss of wealth. Similar to Dighajanu
Sutta on the subject of wealth is Adiya Sutta – a sutta about the benefit of obtaining righteous wealth.
The factors for the accumulation of wealth are persistent efforts,
vigilance, good friendship and balanced livelihood. The factors for the
dissipation of wealth are debauchery, drunkenness, gambling, associate
with evil-doers. The factors for spiritual progress are faith, virtue,
charity, and wisdom.
[The Blessed One said:] “There are these four qualities,
TigerPaw, that lead to a lay person’s happiness and well-being in this
life. Which four? Being consummate in initiative, being consummate in
vigilance, admirable friendship, and maintaining one’s livelihood in
tune. – Dighajanu (Vyagghapajja) Sutta
Sutta #13: Parabhava Sutta
Parabhava Sutta
is a discourse about 23 causes that will bring downfall to people. Some
of these causes include: not cherishing the Dharma, laziness, living a
life of debauchery, excessive drinking, unscrupulous gambling,
womanizing, stinginess etc.
The Deity:
Having come here with our questions to the Exalted One, we ask thee, O
Gotama, about man’s decline. Pray, tell us the cause of downfall!The Buddha:
Easily known is the progressive one, easily known he who declines. He
who loves Dhamma progresses; he who is averse to it, declines. – Parabhava Sutta
Sutta #14: Kaccayanagotta Sutta
Kaccayanagotta Sutta is a discourse on Right View and the Middle Way. Nagarjuna quoted Kaccayanagotta Sutta in his work Fundamental Verses on the Middle Way:
“Everything exists”: That is one extreme.
“Everything doesn’t exist”: That is a second extreme.
Avoiding these two extremes,
The Tathagata teaches the Dhamma via the middle. – Kaccayanagotta Sutta
Sutta #15: Sigolovada Sutta
Sigolovada Sutta
is the Buddha’s guidance on how to live with peace and happiness for
lay Buddhist. One day when Sigala was worshipping the six directions of
the East, South, West, North, the Nadir and the Zenith each morning, the
Buddha came along to teach him the meaning to this ritual. This sutta
covers basic morality, how to build, manage, and protect one’s wealth,
how to associate with virtuous friends, and how to maintain good
relationship with people such as husband/wife, parents/children,
teachers/students, employers/employees, friends/associates.
“In five ways, young householder, should a wife as the West be ministered to by a husband:
(i)
by being courteous to her, (ii) by not despising her, (iii) by being
faithful to her, (iv) by handing over authority to her, (v) by providing
her with adornments.“The wife thus ministered to as the West by her husband shows her compassion to her husband in five ways:
(i) she performs her duties well, (ii) she is hospitable to relations and attendants[10] (iii) she is faithful, (iv) she protects what he brings, (v) she is skilled and industrious in discharging her duties.“In these five ways does the wife show her compassion to her husband who ministers to her as the West. Thus is the West covered by him and made safe and secure. – Sigolovada Sutta
Sutta #16: Mettā Sutta
Metta Sutta,
or Karaṇīyamettā Sutta, is a discourse on loving-kindness and
compassion, the virtues of which have the power of protection. Here is
the background story: a group of monks, frightened by the spirits in the
forest where the Buddha had sent them to practice meditation, sought
the Buddha’s assistance. The Buddha expounded the Mettā Sutta as an
antidote for fear. As a result of the loving-kindness exuded by the
monks, the spirits were appeased and they no longer harassed the monks.
“Whatever living beings there may be — feeble or strong
(or the seekers and the attained) long, stout, or of medium size, short,
small, large, those seen or those unseen, those dwelling far or near,
those who are born as well as those yet to be born — may all beings have
happy minds. – Metta Sutta
Sutta #17: Mangala Sutta
Mangala Sutta
is a short discourse on blessings. On one occasion when the Buddha was
dwelling in Jeta’s Grove near Savatthi, a deity came down to ask the
Buddha on what was the greatest blessing. The Buddha expounded the 38
blessings, some of these blessings are:
“Not to associate with the foolish, but to associate with
the wise; and to honor those who are worthy of honor — this is the
greatest blessing.”To support mother and father, to cherish wife and children, and to be
engaged in peaceful occupation — this is the greatest blessing.To be respectful, humble, contented and grateful; and to listen to
the Dhamma on due occasions — this is the greatest blessing. – Mangala Sutta
Sutta #18: Aggañña Sutta
Aggañña Sutta is
a sutta on the knowledge of beginnings; the genesis and evolution of
the Universe before the Big Bang. Moral degradation in general, and
greed in particular, are the key factors that give birth to the physical
aspect of the Universe.
“At that period, Vasettha, there was just one mass of
water, and all was darkness, blinding darkness. Neither moon nor sun
appeared, no constellations or stars appeared, night and day were not
distinguished, nor months and fortnights, no years or seasons, and no
male and female, beings being reckoned just as beings. And sooner or
later, after a very long period of time, savoury earth spread itself
over the waters where those beings were. It looked just like the skin
that forms itself over hot milk as it cools. It was endowed with colour,
smell and taste. It was the colour of fine ghee or butter, and it was
very sweet, like pure wild honey. – Aggañña Sutta
Sutta #19: Brahmajala Sutta
In Brahmajala Sutta,
the Buddha elaborates on the precepts that will enable one to gain
respect from people. In addition, the Buddha also reveals the truth
about Brahma who is the Godhead as found the Abrahamic faiths in the
Judeo-Christian and Islamic traditions. Those who wish to discover about
the truth about creator God directly from Shakyamuni Buddha himself,
then look no further, just read the Brahmajala Sutta.
“Thereupon the being who re-arose there first thinks to
himself: ‘I am Brahmā, the Great Brahmā, the Vanquisher, the
Unvanquished, the Universal Seer, the Wielder of Power, the Lord, the
Maker and Creator, the Supreme Being, the Ordainer, the Almighty, the
Father of all that are and are to be. And these beings have been created
by me. What is the reason? Because first I made the wish: “Oh, that
other beings might come to this place!” And after I made this
resolution, now these beings have come.’ – Brahmajala Sutta (verse 42)
Sutta #20: Mahaparinibbana Sutta
Mahaparinibbana Sutta is a final discourse before the Buddha entered Mahaparinibbana.
And the Blessed One addressed the bhikkhus, saying:
“Behold now, bhikkhus, I exhort you: All compounded things are subject
to vanish. Strive with earnestness!” This was the last word of the
Tathagata. – Mahaparinibbana Sutta
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