WordPress database error: [Table './sarvajan_ambedkar_org/wp_comments' is marked as crashed and should be repaired]
SELECT ID, COUNT( comment_ID ) AS ccount FROM wp_posts LEFT JOIN wp_comments ON ( comment_post_ID = ID AND comment_approved = '1') WHERE ID IN (7544,7543,7541,7540,7539,7537,7536,7535,7534,7528,7527,7526,7525,7524,7523,7522,7519,7518,7517,7515) GROUP BY ID

Free Online FOOD for MIND & HUNGER - DO GOOD 😊 PURIFY MIND.To live like free birds 🐦 🦢 🦅 grow fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒Plants 🌱in pots 🪴 & Attain NIBBĀNA the Eternal Bliss.
Free Online FOOD for MIND & HUNGER - DO GOOD 😊 PURIFY MIND.To live like free birds 🐦 🦢 🦅 grow fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒Plants 🌱in pots 🪴 & Attain NIBBĀNA the Eternal Bliss.
Kushinara NIBBĀNA Bhumi Pagoda White Home, Puniya Bhumi Bengaluru, Prabuddha Bharat International.
Categories:

Archives:
Meta:
August 2022
M T W T F S S
« Jul   Sep »
1234567
891011121314
15161718192021
22232425262728
293031  
08/31/22
LESSON 4542 Thu 1 Sep 2022 MISSION BENEVOLENT UNIVERSE WE WERE BENEVOLENTLY AWAKENED ONES WE ARE BENEVOLENTLY AWAKENED ONES WE CONTINUE TO BE BENEVOLENTLY AWAKENED ONES Awakening and NIBBĀNA HEALTH WITHOUT WEALTH Grow Your Own Vegetables & Fruits in Pots 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🪴 🌱 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒 Charlie Chaplin LaVegano A vegan global fast food chain has arrived in India! With locations all around Bangalore and plans to expand across the country, this has quickly become a favourite for many city vegans. The burgers, pizzas wraps ice creams are all delicious items offered at very affordable prices. It’s the ideal place to gather with friends, family members or just yourself. You can learn more here. (https://www.happycow.net/reviews/charlie-chaplin-lavegano-bangalore-267902) Top 4 Restaurants For Vegans In Bangalore, Plus The Best Vegan Options 60) Classical Benevolent Japanese-古典的なイタリア語, 61) Classical Benevolent Javanese-Klasik Jawa, 62) Classical Benevolent Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,62) ಶಾಸ್ತ್ರೀಯ ಬೆನೆವೊಲೆಂಟ್ ಕನ್ನಡ- ಕನ್ನಡ, 63) Classical Benevolent Kazakh-Классикалық қазақ,
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 6:38 am
LESSON 4542 Thu 1 Sep 2022

MISSION BENEVOLENT UNIVERSE

WE WERE BENEVOLENTLY AWAKENED ONES
WE ARE BENEVOLENTLY AWAKENED ONES

WE CONTINUE TO BE BENEVOLENTLY AWAKENED ONES

Awakening and NIBBĀNA


HEALTH WITHOUT WEALTH
Grow Your Own Vegetables & Fruits in Pots
🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🪴 🌱
🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒
Charlie Chaplin LaVegano

 A
vegan global fast food chain has arrived in India! With locations all
around Bangalore and plans to expand across the country, this has
quickly become a favourite for many city vegans. The burgers, pizzas
wraps ice creams are all delicious items offered at very affordable
prices. It’s the ideal place to gather with friends, family members or
just yourself. You can learn more here. 
(https://www.happycow.net/reviews/charlie-chaplin-lavegano-bangalore-267902)

Top 4 Restaurants For Vegans In Bangalore, Plus The Best Vegan Options

60) Classical Benevolent Japanese-古典的なイタリア語,
61) Classical Benevolent Javanese-Klasik Jawa,
62) Classical Benevolent Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,62) ಶಾಸ್ತ್ರೀಯ ಬೆನೆವೊಲೆಂಟ್ ಕನ್ನಡ- ಕನ್ನಡ,
63) Classical Benevolent Kazakh-Классикалық қазақ,




60) Classical Benevolent Japanese-古典的なイタリア語,

What’s Philosophy?
Fiction Beast
51.3K subscribers
Support the channel
► Monthly donation with perks on Patreon: https://www.patreon.com/fictionbeast
► One-time donation on Ko-Fi: https://ko-fi.com/fictionbeast
WHERE TO FIND ME:
► E-mail: fictionbeastofficial@gmail.com
🕔Time Stamps🕔
00:00 Introduction
02:42 Origin of philosophy
08:10 What’s philosophy?
20:17 Philosophical terms
35:01 Eastern philosophy vs western philosophy
53:21 Socrates vs Plato vs Aristotle
01:09:36 Laozi vs Buddha va Confucius
01:27:40 Purpose of Human Civilisation: Humanism vs Animalism
01:41:12 Purpose of Human Life: Knowledge vs Happiness
01:55:14 Rationalism vs Empiricism & Kant
02:06:24 Hegel vs Marx vs Sartre vs Zizek
02:19:03 Schopenhauer vs Kierkegaard vs Nietzsche
02:34:54 Final Words
Music:
We Are Here by Declan DP https://soundcloud.com/declandp
Free Download / Stream: https://bit.ly/_we-are-here
Music promoted by Audio Library https://youtu.be/kNqzp11gXio
60)の目覚めとnibbāna)富のない健康
ポットで自分の野菜や果物を育ててください
60)目覚めとnibbānaについては、60)古典的な慈悲深い日本 - 古典古典な、
ジャナ
ジャナは、心が選ばれた注意の対象に完全に没頭し、吸収されるようになる深い静けさと集中の瞑想状態です。それは、適切な集中力の発達の基礎です。
定義(直mileを含む)
[最初のジャナ]
「官能的な性質から撤退した官能から完全に撤退した僧kは、最初のジャナに入り、残っている場合があります。彼は浸透し、浸透し、苦しみ、苦しみ、撤退から生まれた歓喜と喜びでこの体を満たします。彼の全身が、撤退から生まれた歓喜と喜びに包まれていないものは何もありません。
「まるで熟練したバスマンまたはバスマンの見習いがバスパウダーを真鍮製の盆地に注ぎ、一緒にこねて水を何度も振りかけ、バスパウダーのボール
- 飽和、水分を豊かにし、内外で浸透します -
それにもかかわらず、点滴しないでしょう。それでも、僧kは、撤退から生まれた歓喜と喜びでこのまさにその体を浸透させ、苦しみ、満たします。撤退から生まれた歓喜と喜びに包まれていない彼の全身は何もありません…
[セカンドジャナ]
さらに、指示された思考と評価の静止により、彼は2番目のジャナに入り、残ります。落ち着きから生まれた歓喜と喜び、指示された思考と評価のない意識の統一
-
内部保証。彼は、落ち着きから生まれた歓喜と喜びでこのまさにその体を浸透させ、浸透させ、満たし、満たします。落ち着きから生まれた歓喜と喜びに包まれていない彼の全身は何もありません。
「春の水が内側から湧き出る湖のように、東、西、北、または南から流入することができず、空が定期的に豊富なシャワーを供給しているので、湖内から湧き出る涼しい水の噴水は浸透と浸透し、充足され、涼しい水でそれを満たし、涼しい水に浸透していない湖の一部はありません。それでも、僧kは、落ち着きから生まれた歓喜と喜びでこのまさにその体を浸透させ、苦しめ、満たします。落ち着きから生まれた歓喜と喜びに包まれていない彼の全身は何もありません…
[3番目のジャナ]
「そして、歓喜の衰退により、彼は平等で、マインドフルで、警戒し、身体に喜びを感じます。彼は3番目のJhanaに入り、残り、高貴な人は「平等で気を配って、心地よい腹を立てている」と宣言します。彼の全身は、歓喜を売られた喜びで録音されていませんでした。
「青、白、またはレッドロータスの池のように、水中で生まれ成長している青、白、または赤い蓮の一部があるかもしれません。水のように、浸透して浸透し、充填され、冷たい水で満たされ、根から先端まで満たされます。青、白、または赤い蓮のものは冷たい水で浸透していません。それでも、修道士は浸透し、浸透し、魅力的な喜びでこのまさにその体を満たし、満たします。彼の全身が歓喜を売らずに喜びを持っていないものは何もありません…
[4番目のJhana]
「そして、喜びとストレスの放棄 - 元気と苦痛の初期の消失と同様に - 彼は4番目のJhanaに入り続けています。彼は座って、純粋で明るい認識で体に浸透しているので、純粋で明るい認識によって彼の全身が浸透していないことは何もありません。
「まるで男が白い布で頭から足まで包んで座っているように、白い布が伸びていない体の部分がないように。それでも、修道士は座って、純粋で明るい意識で彼の体に浸透します。純粋で明るい意識に包まれていない彼の全身は何もありません。」
(Anguttara nikaya、5.28)
「まるで男が白い布で頭から足まで包んで座っているように、白い布が伸びていない体の部分がないように。それでも、修道士は座って、純粋で明るい意識で彼の体に浸透します。純粋で明るい意識に包まれていない彼の全身は何もありません。」
(Anguttara nikaya、5.28)
ジャナの習得は知恵の印です
「私は、4つの資質に恵まれた人が、偉大な識別力の1つである偉大な男であると宣言します。どの4つ?
「彼は多くの人々の福祉と幸福のために実践しており、高貴な方法、つまり称賛に値するものの正しさ、熟練した正義で多くの人々を確立しているブラフマンがあります。
「彼は自分が考えたいと思っていることを考えており、彼が考えたくないとは思わない。彼は自分が望む決意をします、そして、彼が望まない決意はしません。彼は思考の経路に関して心の習得を達成しました。
「彼は、精神状態を高めた4つのジャナ、今ここで心地よい衰退を望んでいます。
「精神的発酵の終わりに伴い、彼は発酵のない認識の解放と識別による放出のままであり、彼らをここに直接知って実現しました。
「…私​​は、これらの4つの資質に恵まれた人を、偉大な識別力の1つであると宣言します。
(Anguttara nikaya、4.35)
JhanaとInsight、手をつないで
ジャナはありません
識別力のない人のために、
識別はありません
Jhanaがない人のために。
しかし、両方のJhanaを持つもの
と識別:
彼はまさにそのままです
バインディングの。
(Dhammapada、372)
から
無料のオンラインの慈悲深いものは、永遠の至福のnibbānaを達成するために1つのJC純粋なインスピレーションを目覚めさせました。新鮮な生のビーガンジュースとサラダを消費して無料の鳥のように生きる🐦🦢
🍊🥑🍊🥭🍇🥭🍌🍌🍌🥝野菜🥦🥦🥕🥕🥬🥔🍆🍆🥜🌱🌱🌱🎃🎃🫑🍅🍜🧅🧅🧅🌽🍏🌳🥥🥥
リラクゼーションと内なる平和のための水中での水泳のガイド付き画像瞑想(水の音)
このガイド付き画像は、穏やかでリラックスした視覚化瞑想であり、海で自分自身を想像し、冷たい海水で泳ぎ、水上水の柔らかいリズミカルな海の音を聞きます。このガイド付き画像は、リラックスして、ストレス、不安、過去の過ちや痛みを手放すためのものであり、未来と前にあるすべての良いものを受け入れることができます。ですから、ポジティブなエネルギーが流れ込み、健康と癒しをもたらすための道を妨げている否定的な感情を手放してください。水の自然の音はとてもリラックスしていると感じています。私にとっては、波打つ川、海の波、雨のいずれであっても、水がリラックスしてリラックスを呼び起こすこの魅惑的なリズムを持っているので、そこにある最高のストレス緩和ツールの1つです。真の内なる平和。したがって、ネガティブな感情とエネルギーの心と体をリラックスして癒す方法が必要な場合は、このガイド付き画像瞑想を聞いてください。
慈悲深い目覚めた1つのマイトレヤプロジェクト60)古典的な慈悲深い日本 - 古典的イタリア語、
ファファン
157kの加入者
パート1-インド、ウッタルプラデシュ州クシナガルのマイトレヤプロジェクト。
これは、プロジェクトのビジョン、アーキテクチャ、慈善プログラムの刺激的な外観です。彼の神聖さからの貢献により、ダライ・ラマ、ラマ・ゾパ・リンポチェ、および他の多くの精神的指導者。
パート2 -Maitreya Project Heart Shrine Relic Tour。
ツアーと一緒に旅行して、心の神社の遺物が世界中の人々に愛情のこもった親しみを発達させ、心身の連続体を浄化する方法を体験してください。遺物自体の美しい映像が含まれています。
パート3-マイトレヤ平和瞑想。
愛情のある親しみに関するマティレヤ平和の瞑想は、穏やかな声で読まれ、リスナーは自分自身の中で、そして外の世界の中で平和の原因を生み出す経験に集中できるようになります。
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 。
「世界平和は内なる平和から発展しなければなりません。平和は暴力の欠如だけではありません。平和は人間の思いやりの現れです。」
- 彼の神聖なダライ・ラマ。
Maitreyaプロジェクトの目的は、次のことをもたらすことです。
- インド北部の何百万人もの人々に対する長期的な社会的および経済的利益。
- 世界コミュニティに精神的な利益を維持しました。
Maitreya Projectの活動の焦点は構築されています。
- ウッタル・プラデーシュ州クシナガルにある将来のブッダ・マトレヤの500フィート/152m青銅の彫像。
- ビハール州のボドガヤにあるマイトレヤの150フィート/45mの像。
インド北部では、クシナガルとbodhgayaは、識字率が非常に低く、何百万人もの人々が極度の貧困に陥っており、自給自足の農業と脅威に依存している地域です。
Maitreyaプロジェクトは、次のようにこれらの地域に利益をもたらします。
- 貧しい家族の村の子供たちのための教育。倫理的発展と学業成績を強調するユニークなカリキュラムを利用する。一次、中等教育、職業教育をカバーします。
- 国際標準のヘルスケア。
- 建設中に1,000人以上の人々に仕事を提供し、将来のために持続可能な雇用を創出し、地域に何千もの関連する雇用機会をもたらす雇用と商業。
- 地域の豊かな精神的遺産に関連した観光を支援する。
- 他の多くのインフラストラクチャの改善に対する触媒と持続的な影響として機能します。
両方の彫像は、王位の建物や公園とともに、伝統的で現代の両方の神聖な芸術によって祝福されます。
長期的と短期的には、Maitreyaプロジェクトはこの地域の幸福に大きく貢献し、社会的責任開発のモデルになることを目指しています。
そして今でも、Maitreyaプロジェクトのまさにその中心であるLoving-Cindnessは、Maitreya
Project Heart Shrine Relic
Tourを通じて世界中の人々にもたらされています。遺物ツアーは、すべての人道的および精神的な伝統の人々を集めて、1,000を超える神聖な仏教の遺物のユニークで貴重なコレクションの祝福を共有することにより、世界平和の原因を作り出します。
http://www.maitreyaproject.org/en/ind …
音楽
体エネルギー
アーティスト
クリス・ヒンゼ
アルバム
チベットの印象
ライセンス
YouTubeプレミアムを入手してください
音楽
CMとしてのMaha Mayawati Jiは、慈悲深い目覚めたMaitreyaプロジェクトを完了しようとしました。
今、すべての目覚めた世界の人々は、最小の宗派を寄付することにより、クシナラに最も背の高い慈悲深い目覚めた像を設置したいと考えていました。また、ほとんどの現代の火葬場で永遠の至福を達成したいすべての人のための瞑想センター。
グループはこれを望んでいると思った。
*慈悲深い出会いに会う方法
NAMO TASSA BHAGAVATO ARAHATTO SAMMASAMBUDDHASSA
Dasabodhisatta-uddesaとAnagatavamsaはどちらも、Buddha

Metteyyaに会うために人々がしなければならないことについて指示を与えます。これは、少なくともこの仏の分配の間に目覚めの最初の段階を達成しないすべての人々にとって非常に重要です。なぜなら、私たちが見たように、慈悲深い目覚めた仏のメッテヤは、この世界サイクルで生まれる最後の慈悲深い目覚めた仏になるからです。人がこの世界サイクルで目覚めを達成しない場合、別の機会を得ることは非常に難しいでしょう。

Dasabodhisatta-uddesaでは、[142]
Buddha
gotamaはVenに言います。サリプッタ、「すべての人が私の肉体を見るわけではありません。彼らが私の教え(sasana)に出会い、贈り物(ダナ)を与え、道徳(sila)を観察し、心の発達を培う(bhavana)、その実を通して、彼らは慈悲深い時代に生まれ変わります。
これらの3つの行動は、功績のある行動の基礎(Punna)です。[143]これらの行動を通じて、人はより高い存在面での再生を保証することができます。心を開発することは、ジャナ州を通じて達成される一時的な純度につながります。しかし、それは洞察(ヴィパッサナ)と真の解放にもつながる可能性があります。
Anagatavamsa
[144]に詳細が記載されています。
Benevolentに会うために、1人のブッダメッテヤが目覚めたため、人々は努力(Viriya)を発揮し、心を動揺させた(Ubbigga-Manasa)。

「動揺した心」とは、解放のために働くための緊急の必要性を認識することから来る心の心や緊急感(サンベガ)の深い攪拌を意味することを推測できます。善行をし、警戒しているすべての人
-
彼らがビクフス、ビクフニス、素人、または素人であるかどうかにかかわらず、次の慈悲深い目覚めた1人の仏に出会うことができます。仏に大きな名誉を払う人は皆、慈悲深い人の縁起の良い集会が1つの仏板を目覚めさせたのを見るでしょう。聖なる生活(ブラフマ・カリヤ)を実践する必要があります。ギフト(ダナ)を与える必要があります。遵守日(UPOSATHA)を保持する必要があります。愛情のある優しさ(メッタ)は慎重に開発されるべきです。警戒と功績のある行動を喜ばせることで、最終的には悲惨さを終わらせることができます(Dukkha)。

ven。 Ledi Seadaw [145]は、次の慈悲深い仏教徒に会うためには、良い行動(カラナ)と正しい知識(vijja)の観点からバランスのとれた努力をする必要があると指摘しています。
正しい行動とは、道徳(SILA)と集中(サマディ)の発展を意味します。知識とは、知恵を開発することを意味します(パンナ)。正しい行動は、健全な手足を持つことと比較できます。正しい知識を見ることができるのと比較できます。どちらか一方が欠落している場合、人は失敗します。人は寛大であり、5つの脚本と8つの脚本の永続的な道徳的ルールを守っているかもしれませんが、知識の種が植えられない場合、その人は慈悲深い人に会うかもしれませんが、1人のブッダメッテヤを目覚めさせますが、目覚めることはできません。知識のみが開発された場合、間違った行為は、次の慈悲深い目覚めた仏に遭遇する可能性がわずかになることを意味します。
Venが言及した間違った行為の例。
Ledi
Seadawは次のとおりです。寛大ではなく、身体的行動で守られていない、発言に拘束されず、思考が汚れています。そのような行為は、次の人生または将来の生活のいずれかで、下部の領域での再生を意味します。このように行動する人々が何とか上の世界で生まれ変わることができれば、彼らの寛大さの欠如は、彼らが生計を立てる際に困難、裁判、苦難に遭遇することを意味します。教訓を守らないことにより、彼らは紛争、口論、怒り、憎しみに会う可能性があります。そして、彼らは病気や病気の影響を受けやすくなります。これにより、低い世界に至るアクションを回避することがさらに難しくなります。
しかし、今日の人は、過去に目覚めを達成するためにすでに準備をしている可能性があります。この人生で正しい努力がなされた場合、その人は少なくとも目覚めの最初の段階に到達し、ソタパンナになることができます。その後、下位領域で再生をもたらすアクションを実行することは不可能です。
これは、そのような人が次の慈悲深い仏を目覚めさせる機会を逃すことを必ずしも意味するものではありません。最終的に、非回復者として、彼または彼女はSuddhavasa
Brahmaの世界で生まれ変わることができ、これらの世界での生活はいくつかの仏のキャリアに及ぶことができます。[146]
この生涯で目覚めに到達するのに十分な完璧さ(parami)が必要な努力をしない人が、デヴァの世界で次の人生でソタパンナになることが可能かもしれません。そのような人が目覚めにつながる要因を実践しない場合、彼または彼女はこの仏の分配の間に完全に逃し、次の慈悲深い目覚めた仏の分配の間にのみ解放を達成することができます。
ven。この人生で行われるべき必要な仕事に関するLedi
Seadawの指示には、裸の洞察瞑想を実践する人が何をすべきかが含まれます。[147]
15の良い行動(カラナ・ダンマ)の最初の11を満たす必要があります[148]つまり、ジャナ州を除くすべてです。最初の4つの行動は、(1)道徳的であること、[149](2)感覚のドアを守る、(3)食事が中程度であること、(4)覚醒です。
次の7つの資質は、慈悲深い国境の町の市民のためのさまざまな保護と比較して、慈悲深いものが1つの仏を目覚めさせた7つの良い州(サダマ)です。[150]
慈悲深い目覚めた仏の信仰(サダ)は、深く埋め込まれた柱のようなものです。
謙虚さ(hiri)は、深くて広い堀のようなものであり、弟子が身体、言論、心の間違った行為を恥ずかしく思うことを意味します。
間違ったことをすることから縮小する(オタッパ)は、都市を取り巻く高い広い道のようなものであり、弟子が身体、言論、心の間違った行動を避けることに関心があることを意味します。
素晴らしい学習であること(Bahu-Sacca)は、槍と剣の素晴らしい武器庫のようなものです。多くのことを聞いた人、聞いたことを覚えている人、そしてそれを宝している人は、慈悲深いことを知っている人を仏の教義を目覚めさせたことを意味します。
エネルギー(viriya)は、都市を保護する大規模な軍隊のようなものです。なぜなら、人はエネルギーを駆り立てて、未熟練の精神状態を取り除き、熟練した精神状態を獲得し、不動でしっかりと、前もって、熟練した精神状態に忍耐するためです。
マインドフルネス(sati)は、未知の人々への入場を拒否し、知られている人だけを入れてもらう賢明で知的なゲートキーパーのようなものです。人は、最高の程度のマインドフルネスと差別を持っている必要があります。
知恵(パンナ)は、石膏で覆われた高い、広い城壁のようなものです。人は、(上昇と下降につながる知恵を持つべきであり、高貴な浸透が悲惨さの完全な破壊につながることにつながる必要があります。
これらの7つの良い状態はすべて、人が間違った行動を放棄し、良い行動を培うことを可能にし、非難されたものを放棄し、非難されないものを開発することができます。したがって、彼は純粋さを発達させます。
この人生でニバナの目標を達成できるかどうか、または慈悲深い目覚めた1人のブッダアリメッテヤの下でのみできるかどうかを心配する必要はありません。私たちができる限り最善を尽くすなら、そのような質問は自分自身の世話をします。私たちは、シラ、サマディ、パンナで可能な限り成長しなければなりません。このようにして、私たちはすべての苦しみの終わりに来ることができると確信しています。
真実は勝利します!
チャーリー・チャップリン・ラヴェガノ

ビーガングローバルファーストフードチェーンがインドに到着しました!バンガロール周辺にある場所があり、全国で拡大する予定であるため、これはすぐに多くの都市ビーガンにとってお気に入りになりました。ハンバーガー、ピザラップアイスクリームはすべて、非常に手頃な価格で提供されるおいしいアイテムです。それは友人、家族、またはあなただけと一緒に集まるのに理想的な場所です。詳細についてはこちらをご覧ください。

(https://www.happycow.net/reviews/charlie-chaplin-lavegano-bangalore-267902)

ビーガン・ヴォーグ

インディラナガルのこの趣のあるレストランには、ビーガンの日本語、イタリア語、アフリカ、アジア料理を含むメニューがあります。あなたが植物ベースの料理の世界に慣れていないのか、何のために十分に冒険好きに感じるかどうか。誕生日の夕食に最適な場所です。詳細についてはこちらをご覧ください。
(https://www.happycow.net/reviews/vegan-vogue-bangalore-274457)

バンガロール全体のビーガンオプションについては、インド初心者のビーガン化ガイド(https://onegood.in/pages/indian-beginners-guide-to-veganism)をご覧ください。この包括的なリソースは、インドでの植物ベースになることについて知っておくべきすべてのものを提供します。

チニータ本物のメキシコ料理

チニータは、本物のメキシコ料理を提供するバンガロールで唯一の場所です。手頃な価格であるだけでなく、チュロス、自家製のビーガンチーズ、ソイリソなど、完全にビーガンメニューをめくることができます。タコス、エンチラーダ、ブリトー、ナチョス!あなたがいつものインドの運賃とは違うものを探しているなら(そしておそらくあなたの友人全員が何かを見つけることができる場所でさえ!)、これは行くべき場所です!詳細についてはこちらをご覧ください。
(https://www.chinita.in/)

ハビビ・ファラフェル

あなたがバンガロールのベテランのビーガンなら、おそらくこのレストランが私たちのガイドにあると推測したでしょう。それは完全にベジタリアンのファラフェルチェーンで、ビーガンにとてもフレンドリーです!新鮮なビーガンファラフェルラップ、ハンバーガー、サンドイッチ、プラッターを手頃な価格で入手してください。さらに、所有者は食品包装と無駄を減らすことに大きな進歩を遂げています。詳細についてはこちらをご覧ください。
(https://habibifalafel.com/)

ネイティブになります

このオーガニックベジタリアンレストランは、ビーガン南インド料理、ピザ、アイスクリームを提供しています!友達と会って屋上で夕食を楽しむのに最適な雰囲気があります。詳細についてはこちらをご覧ください。
(https://gonative.in/pages/farm-to-table)

ビルマ・ビルマ

ビルマ料理を試しましたか?これで、多くのエキサイティングなビーガンオプションを使用できます。町のほとんどのレストランよりも少し高価なので、卒業ディナーのような特別な機会にドレスアップしてください!彼らは、心のこもった料理にすることができるおいしい模擬肉、豆腐、ファラフェルのタンパク質を提供しています。詳細(https://www.burmaburma.in/)hereをご覧ください。
(https://www.burmaburma.in/)(https://www.burmaburma.in/)

緑の理論

レストランのベジタリアンメニューには、多くのビーガンオプションがあります。彼らの大陸料理、イタリアの専門、そしておいしい飲み物は、どんな口蓋も喜ぶでしょう。詳細についてはこちらをご覧ください。
(https://www.greentheory.in/)


61) Classical Benevolent Javanese-Klasik Jawa,

Bebener mulia katelu: Kasunyatan saka mandheg nandhang sangsara - sing kudu ditetepake
Jhana
Jhana
minangka negara meditatif lan konsentrasi sing jero banget, pikirane
bakal dicelupake lan diserep ing obyek perhatian sing dipilih. Iki
minangka wadhah ing pangembangan konsentrasi sing bener.
Definisi (kanthi similes)
[JHANA FIRSTE]
“Ana
kedadeyan ing endi biksu - cukup ditarik saka sensualitas, mundur saka
kuwalitas sing ora bisa dibantah - mlebu lan tetep ing JHana sing
pisanan: Pengangkatan lan kesenengan sing dilahirake saka mundur lan
evaluasi. Dheweke berkades lan pervades, nyingkirake lan ngisi awak iki
kanthi pengangkatan lan kesenengan sing dilahirake saka mundur total.
Ora ana barang-barang kabeh sing ora disenengi dening pengangkatan lan
kesenengan sing lair saka mundur.
“Kaya-kaya
yen adus trampil utawa magang bathman bakal pour bubuk mandi menyang
basis tembaga lan knead kanthi banyu, saengga bola-bali bubuk adus -
jenuh lan tanpa - Nanging ora netes; Malah, biksu kasebut, biksu,
nyemprotake lan ngisi awak iki kanthi pengangkatan lan kesenengan sing
lair saka mundur total. Ora ana apa-apa saka kabeh awak sing ora
disenengi dening pengangkatan lan kesenengan sing lair saka mundur …
[Jhana kapindho]
“Salajengipun,
kanthi stilled saka pikirane lan evaluasi, dheweke mlebu lan tetep ing
Jhana kapindho: Pengangkatan lan kesenengan sing diluwari saka panginten
lan evaluasi - jaminan internal. Dheweke berkades lan pervades,
nyingkirake lan ngisi awak iki kanthi pengangkatan lan kesenengan sing
lair saka komposatif. Ora ana apa-apa saka kabeh awak sing ora disenengi
dening pengangkatan lan kesenengan sing lair saka kompeture.
“Kaya
tlaga kanthi banyu musim semi, ora ana alas saka sisih wétan, kulon,
sisih lor, utawa santai banyu sing akeh banget saka ing njero tlaga
bakal Permeate lan pervade, sangsara, lan isi banyu sing adhem, ora ana
bagéan ing tlaga sing ora disenengi dening banyu sing adhem; Sanajan
moho, biksu pervades lan pervades, nyingkirake lan ngisi awak iki kanthi
pengangkatan lan kesenengan sing lair saka komposisi. Ora ana sing ora
dibayar kabeh awak kanthi pengangkatan lan kesenengan sing lair saka
komposatif …
[JHANA Katelu]
“Lan
luwih, kanthi raptur, dheweke tetep kesetaraan, ngeling-eling, lan
menehi tandha, lan rumangsa seneng karo awak. Dheweke mlebu lan isih ana
ing Jaman sing nomer telu, sing diwartakake, ‘Equanimous lan
ngeling-eling, dheweke ngalami lan ngisi awak sing nyenengake iki kanthi
nyenengake pengunjung, mula ana Apa-apa kabeh awak sing ora disenengi
karo kesenengan pencegahan pengangkatan.
“Kaya
ing blumbang biru-, putih, utawa abang-abang, bisa uga ana sawetara
lotus biru, putih sing lair lan tuwuh ing banyu, tetep nyemplungake ing
banyu lan ngrembaka tanpa ngadeg banyu, saengga pervaded lan pervaded,
nyetir banyu sing adhem saka oyod, lan ora ana sing paling lotus, lan
ora ana barang-barang sing biru, putih, utawa abang sing ora disenengi
karo banyu sing adhem; Sanajan moho, biksu pervades lan pervades,
nyingkirake lan ngisi awak iki kanthi seneng ngrebut pengangkatan. Ora
ana apa-apa saka kabeh awak sing ora disenengi karo kesenengan pencekel
[Papat Jhana]
“Lan
uga, kanthi nilar kesenengan lan stres - kaya sing ilang saka elok lan
kasusahan, lan tetep ing Jhana kaping papat: kesucian kesetaraan lan
kesucian, ora seneng banget. Dheweke lenggah, nyepetake awak kanthi
kesadaran murni, sing cerah, supaya ora ana kabeh awak sing ora
disenengi dening kesadharan sing murni.
“Kaya-kaya
ana wong sing lungguh dibungkus sirah kanthi kain putih supaya ora
bakal ana bagean awak sing ora dikendhalekake; Sanajan moho, boho
lenggah, nyepetake awak kanthi kesadaran sing murni. Ora ana
barang-barang kabeh sing ora disenengi dening kesadaran sing murni. “
(Anguttara Nikaya, 5.28)
“Kaya-kaya
ana wong sing lungguh dibungkus sirah kanthi kain putih supaya ora
bakal ana bagean awak sing ora dikendhalekake; Sanajan moho, boho
lenggah, nyepetake awak kanthi kesadaran sing murni. Ora ana
barang-barang kabeh sing ora disenengi dening kesadaran sing murni. “
(Anguttara Nikaya, 5.28)
Penguasaan Jhana minangka tandha kawicaksanan
“Aku nyatakake wong sing diwenehake karo papat sifat dadi salah siji sing nggumunake, yaiku wong lanang sing apik. Papat?
“Ana
kedadeyan kasebut, Brahman, ing ngendi dheweke nindakake kanggo
kesejahteraan lan kabahagiaan akeh wong lan wis netepake akeh wong ing
metode sing nyenengake, yaiku hak sing nggumunake.
“Dheweke
mikir manawa dheweke pengin mikir, lan ora mikir mikir manawa dheweke
ora pengin mikir. Dheweke bakal mutusake manawa dheweke pengin, lan ora
bakal mutusake dheweke ora gelem. Dheweke wis entuk keprigelan pikiran
karo pathways pamikiran.
“Dheweke
tekan - saben dheweke pengin, tanpa keteget - papat Jhanas sing luwih
dhuwur, negara-negara mental sing luwih dhuwur, sing nyenengake.
“Kanthi
pungkasan fermentasi mental - dheweke tetep ana ing
kesadaran-kesadaran-fermentasi-fermentasi lan keconatan-release-rilis,
kanthi langsung ngerti lan ngerti kanggo awake dhewe ing kene lan saiki.
“…
Aku nyatakake wong sing diwenehake karo papat kuwalitas kasebut
minangka salah sawijining komedi sing apik, yaiku wong lanang sing
apik.”
(Anguttara Nikaya, 4.35)
JHANA lan Wawasan, tangan
Ora ana Jhana
Kanggo siji tanpa ngerteni,
ora bisa ngerteni
kanggo siji tanpa Jhana.
Nanging siji karo loro Jhana
lan kapercayan:
dheweke ana ing verge
saka orainding.
(Dhammapada, 372)
Saka
Gratis
online Benevolent Awakening OnePiras Murni Insspirasi kanggo entuk
Nibbāna sing ora jelas. Nggunakake vegan vegan enak seger & salads
kanggo urip kaya manuk gratis 🐦 🦢 🦅 dening tuwuh woh 🍍
Wyniki dla 🥭 🥭 🍇 🍎 🍎 🍎 🍎 🍎 🍎 🍎 🍎 🥝 Vay sayur-sayuran 🥦🥦 🥗 🥬 🥔 🍆 🥜 🧅 🍄 🫑 🍅🍜 🧅 🍄 🥗 🥗 🌽 🍏 🥗 🌳 🌽 🫑 🌳 🌽 🍏 🫑 🌳 🍊 🌵 🌵 🌰 🫐 🫐 🍐 🫒in panci.
Semedi sing ditanduri renang ing banyu kanggo istirahat lan tentrem batin (banyu banyu)
Perumpamaan
sing dipandu iki minangka meditasi visualisasi sing tenang lan santai
ing ngendi sampeyan bakal nggambarake awake dhewe ing segara, nglangi
ing banyu segara sing adhem, nalika ngrungokake swarane segara segara
sing alus. Perumpamaan sing dituntun iki yaiku kanggo ngendhokke lan
ngeculake stres, kuatir lan rasa nyeri, supaya sampeyan bisa ngrangkul
masa depan lan kabeh barang sing apik sing ana ing ngarep. Dadi, emosi
negatif ngalangi cara kanggo energi positif kanggo mili lan nggawa
kesehatan lan penyembuhan. Aku mesthi golek swara alam banyu saengga
santai banget, minangka salah sawijining alat relief stres sing paling
apik ing njaba, apa ana ing kali, ombak laut utawa udan, mung duwe irama
sing nyenengake lan tentrem batin sing sejati. Dadi ngrungokake
meditasi perintahan iki yen sampeyan butuh cara kanggo ngendhokke lan
ngobati pikiran lan awak emosi negatif lan tenaga negatif.
Awakening A Lagi Aitreya Proyek 61) Klasik Jawa-Klasik Jawa,
Phaphanh
Pelanggan 157k
Bagean 1 - Proyek Maitreya, Kushinagar, Uttar Pradesh, India.
Iki
minangka tampilan inspirasi ing visi, arsitektur, lan program amal lan
amal. Kanthi kontribusi saka suci dheweke Dalai Lama, Lama Zopa
rinpoche, lan akeh pimpinan kasukman liyane.
Bagean 2 - MAITREYA Shrine Relic Shrine Relic.
Lelungan
karo wisata kanggo ngalami cara kuil kuali sing menehi inspirasi kanggo
wong-wong ing saindenging jagad kanggo ngembangake ati-ati sing apik
lan ngresiki lampiran. Kalebu cuplikan sing apik saka peninggalané.
Part 3 - Meditasi Damai Mitreya.
Meditasi
perdamaian matireya babagan swara sing apik diwaca dening swara sing
lembut saengga para pamirsa bisa konsentrasi kanggo ngasilake sabab
tentrem, ing awake dhewe lan ing jagad njaba.
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - -.
“Perdamaian
donya kudu berkembang saka tentrem batin. Tentrem ora mung anané
kekerasan. Tentrem yaiku manifestasi welas asih manungsa.”.
- Kesucian dheweke Dalai Lama.
Tujuan Proyek Maitreya yaiku nggawa:
- Keuntungan sosial lan ekonomi jangka panjang nganti pirang-pirang yuta wong ing sisih lor India.
- Keuntungan spiritual sing terus-terusan kanggo komunitas jagad.
Fokus kegiatan Proyek Maitreya yaiku bangunan:
- Patung 300ft / 152m Bronze Maitreya ing Khinagar, Uttar Pradesh Negeri.
- Patung 150ft / 45m ing Bodhaya, Negara Bihar.
Ing
sisih lor India, Khinagar lan Bodhaya minangka wilayah sing tarif
literasi sithik lan mayuta-yuta wong urip ing kemiskinan sing ekstrem,
ngandelake peternakan lan tenaga buruh.
Proyek Maitreya bakal entuk manfaat ing wilayah kasebut liwat:
-
Pendhidhikan kanggo bocah-bocah desa saka kulawarga miskin, nggunakake
kurikulum unik sing negesake pangembangan etika uga prestasi akademik;
Nutupi pendidikan utama, sekunder lan vokasional.
- HealthCare Standard International.
-
Pakaryan lan Perdagangan sing bakal menehi karya luwih saka sewu wong
sajrone konstruksi uga nggawe proyek sustainable kanggo masa depan lan
nggawa ewonan kesempatan kerja sing gegandhengan karo wilayah kasebut.
- Ndhukung pariwisata gegayutan karo warisan spiritual wilayah sing sugih.
- Tumindak minangka pengaruh katalis lan pemerahan kanggo dandan infrastruktur liyane.
Loro-lorone
patung, bebarengan karo gedhong dhampar lan taman sing bakal diberkahi
ing saindenging seni suci yaiku tradisional lan modern.
Ing
wektu sing dawa lan cendhak, Proyek Maitreya bakal menehi kontribusi
kanthi signifikan ing wilayah kasebut lan tujuane dadi model
pangembangan pembangunan sosial sing tanggung jawab - lingkungan
lingkungan, dirancang lan dibangun kanthi paling ora 1.000 taun.
Saiki
saiki, proyek Maitreya banget, sing apik banget, digawa menyang
wong-wong ing saindenging jagad liwat maitreya Jantung Shrine Shrine
relic. Wisata relik ndadekke wong kabeh tradhisi kamanungsan lan
spiritual kanggo nggawe panyebabe kanggo tentrem donya kanthi nuduhake
berkah saka koleksi sing unik lan larang regane luwih saka 1,000
peninggalan Buddha sing luwih larang tinimbang 1,000 peninggalan Buddha
sing luwih migunani tinimbang 1,000 peninggalan Buddha sing luwih larang
tinimbang 1,000 peninggalan Buddha sing luwih larang tinimbang 1,000
peninggalan Buddha.
http: //www.maitreyaproject.org/en/ind …
Musik
Song
Energi energi
Artis
Chris Hinze
Album
Tibet Kesan
Lisensi
Entuk Premi YouTube
Musik
Maha Mayawati JI minangka cm nyoba ngrampungake proyek MAITREY sing apik.
Saiki
kabeh wong sing tangi ing jagad iki pengin nginstal patung sing paling
dhuwur ing Kushinara kanthi menehi denominasi sing paling cilik. Uga
pusat meditasi kanggo kabeh sing pengin entuk kebahagiaan sing paling
gedhe kanthi krematorium modern.
Panginten manawa klompok kasebut kaya ngono.
* Kepiye ketemu kebangkrutan kebangkrut siji Buddha Metteyya *
Namo Tassa Bhagavato Arahathto Sammasambuddhasa
DasaBoddhisatta-Uddesa
lan Anagatavamsa loro menehi pitunjuk babagan apa sing kudu ditindakake
wong yen arep ketemu Buddha Metteyya. Iki penting banget kanggo kabeh
sing ora entuk tahap paling ora ing panggung kebangkrutan sajrone
dispensasi Buddha iki, amarga kita wis weruh, kebangkrutan ing salah
sawijining Buddha Metteyya bakal dadi salah sawijine. Yen wong ora entuk
kebangkitan ing siklus jagad iki, bakal angel banget kanggo entuk
kesempatan liyane.
Ing
Dasaabodhisatta-Uddessa, [142] Buddha Gotama ujar menyang Ven.
Sariputta, “ora kabeh wong bisa ndeleng awak fisikku. Yen padha nemoni
piwulangku (SASANA), menehi hadiah (dana), lan ngolah pembangunan
pikiran (bhavana), liwat woh kasebut, dheweke Bakal dilahirake maneh
nalika tangi aneh onebuddha Ariya Metteyya. “
Telung
tumindak kasebut minangka dhasar tumindak sing ora sopan (Punna). [143]
Liwat tumindak kasebut, wong bisa dijamin maneh ing papan sing luwih
dhuwur. Ngembangake pikiran nyebabake kemurnian sauntara sing ana ing
negara JAana. Nanging uga bisa nyebabake wawasan (Vipassana) lan
mbebasake bener.
Anagatavamsa
[144] menehi luwih rinci. Kanggo nyukupi kebangkrutan salah sawijine
Buddha Metteyya, wong kudu ngupayakake upaya (Viriya) lan tegas (Dalha),
kanthi pikiran sing agitasi (Ubbiggga-manasa). Kita bisa surmise sing
“pikiran sing nyenengake” tegese aduk-undhang utawa rasa kesusu
(Samvega) sing asale saka nyadari kebutuhan kanggo mardika. Kabeh wong
sing tumindak apik lan sing waspada - apa bhikkhus, bhikkhunis, laymen,
utawa laywomen - bakal bisa nemoni salah sawijine awaken. Kabeh wong
sing mbayar pakurmatan Buddha, bakal ndeleng rapat sing apik banget
kanggo awakeny Buddha Metteyya. Urip Suci (Brahma-Cariya) kudu
dipraktikake. Hadiah (dana) kudu diwenehake. Dina-dina ngarep (Uposatha)
kudu dijaga. Kebeneran sing apik (Metta) kudu dikembangake kanthi
ati-ati. Kanthi nyenengake sregep lan tumindak sing ora sopan, bisa uga
pungkasane bisa mungkasi kasangsaran (Dukkha).
Ven.
LEDI SQURAWWAW [145] Titik manawa perlu kanggo upaya sing seimbang ing
babagan tumindak sing apik (Carana) lan kawruh sing bener lan bisa
ketemu karo Buddha sing sabanjure.
Tumindak
sing tepat tegese ngembangake moral (Sila) lan konsentrasi (Samadhi).
Kawruh tegese ngembangake kawicaksanan (panna). Tumindak sing tepat bisa
dibandhingake duwe bagian awak. Kawicaksanan sing tepat bisa
dibandhingake yen bisa ndeleng. Yen siji utawa liyane ora ana, wong
bakal gagal. Ana wong sing loman lan njaga aturan moral sing permanen
saka limang prentah lan wolung prentah ora ditepungi, nanging yen wiji
kawruh ora ditandur, wong kasebut bisa uga nemoni salah siji Buddha
Metteyya nanging ora bisa tangi. Yen mung pengetahuan sing dikembangake,
tumindak sing salah bakal ateges bisa nemoni salah sawijine Buddha sing
kuwat banget, amarga wektu intervensi (Antara-kappa) ing salah sawijine
budi buddha.
Tuladha
tumindak sing salah sing disebut dening Ven. LEDI SYDAMAW: Ora loman,
dadi kurang dijaga kanthi tumindak fisik, ora bisa dirembug, lan ora
najis. Tumindak kasebut bakal tegese rebirth ing kasunyatan sing luwih
murah, ing urip sabanjure utawa ing urip sing bakal teka. Yen wong sing
tumindak kanthi cara iki, bisa dibagi maneh ing jagad sing luwih dhuwur,
kekurangan loman tegese bakal nemoni kasusahan, uji coba, lan kasusahan
kanggo golek dhuwit. Liwat ora njaga dhawuhe, dheweke bisa ketemu karo
musuhan, patuh, nesu, lan gething; Lan dheweke bakal gampang kena
penyakit lan penyakit. Iki bakal nggawe luwih angel kanggo ngindhari
tumindak sing asale menyang jagad ngisor.
Nanging
bisa uga, manawa wong saiki wis nyawisake ing jaman biyen amarga entuk
kebangkrutan. Yen upaya sing tepat digawe ing urip iki, manawa wong bisa
tekan paling ora tahapan kebangkitan lan dadi Sotapan. Banjur, ora
mungkin nindakake tumindak sing nyebabake rebirth ing kasunyatan sing
luwih murah.
Iki
ora bakal ateges wong sing kaya ngono bakal kantun kesempatan kanggo
ndeleng budha sabanjure. Pungkasane, minangka non-bali, dheweke bisa
dilahirake maneh ing jagad brahma suddhama, lan urip ing jagad iki bisa
njaga karir sawetara buddhasy. [146]
Yen
wong sing duwe kesempurnaan sing cukup (parami) kanggo nggayuh
awakening ing umur iki ora nggawe upaya sing dibutuhake, bisa uga dadi
sotapan ing urip sabanjure ing jagad Deva. Yen wong kasebut ora nglatih
faktor sing nuntun awakening, dheweke bakal luput amarga dispensasi
Buddha lan mung bakal bisa nerbitake sajrone dispensasi Buddha
sabanjure.
Ven.
Pandhuan Susik Ledi Sayādaw babagan pakaryan sing kudu ditindakake ing
urip iki kalebu apa sing kudu ditindakake dening wong sing prakteke
meditasi wawasan wawasan. [147] Siji kudu ngrampungake sewelas pisanan
saka limalas tumindak sing apik (carana-dhhamma), [148] sing kudu
dingerteni, kabeh kajaba negara-negara Jhana. Papat papat tumindak
yaiku: (1) dadi moral, [149] (2) njaga lawang pangerten, (3) dadi makan
moderat, lan (4) tangi.
Pitu
pitung sing sabanjure yaiku pitung negara sing apik (Seddhamma) sing
gedhe banget ing Buddha sing dibandhingake karo macem-macem proteksi
kanggo warga negara tapel wates: [150]
Iman (Saddha) ing Buddha sing Budaya kaya pilar sing apik banget.
Bisnis (Hiri) kaya moat sing jero, sudhut lan tegese murid kasebut isin saka tumindak sing salah ing awak, pidato, lan pikiran.
Suda
saka tumindak salah (Ottappa) kaya dalan sing dhuwur, jembar ing
sekitar kutha kasebut lan tegese murid kasebut prihatin karo tumindak
sing salah ing awak, pidato, lan pikiran.
Dadi
sinau sing apik (Bahu-SACCA) kayadene armory tumbak lan pedhang. Wong
sing wis krungu akeh, sing ngelingi apa sing dirungokake, lan sing
ngurmati iku tegese wong sing ngerti piwulang Buddha sing kuwat banget.
Energi
(Viriya) kaya tentara gedhe sing nglindhungi kutha kasebut, kanggo wong
kudu nglereni energi kanggo nyingkirake negara mental, kanggo
terus-terusan, lan luwih dhisik, lan terus-terusan karo negara-negara
mental sing trampil.
Mindfulness
(Sati) kaya penjaga gapura sing cerdas, cerdas sing nolak mlebu kanggo
wong sing ora dingerteni lan mung ngidini ing wong sing wis dingerteni. A
wong kudu duwe gelar paling dhuwur lan diskriminasi paling dhuwur.
Kawicaksanan
(Panna) kaya rampart sing dhuwur lan wiyar sing ditutupi plester. Wong
kudu duwe kawicaksanan sing mimpin (sing ngethok) munggah lan tiba,
kanthi seng nembus luhur nyebabake karusakan sing lengkap.
Kabeh
pitu negara sing apik bisa ngaktifake wong sing nilar tumindak sing
salah lan nuwuhake tumindak sing apik, kanggo nilar apa sing ora ana
cacat lan berkembang tanpa cacad. Mangkono dheweke dadi kemurnian.
Kita
ora perlu kuwatir apa kita bakal bisa entuk target Nibbana ing urip iki
utawa apa kita mung bakal bisa nindakake ing Budaya Salah Buddha Ari
Metteyya. Yen kita nggawe usaha sing paling apik, bisa uga, pitakonan
kasebut bakal ngurus awake dhewe. Kita kudu tuwuh sabisa ing Sila,
Samadhi, lan Panna, yakin manawa kanthi cara iki, kita bakal bisa teka
ing pungkasan kabeh penderitaan.
Bebener bakal menang!

Charlie Chaplin Lavegano

Chain panganan vegan Global wis tekan India! Kanthi lokasi ing
saindenging bangal lan rencana kanggo nggedhekake negara kasebut, iki
wis cepet dadi favorit kanggo akeh vegans kutha. Burger, pizza bungkus
es krim kabeh barang sing enak sing ditawakake rega sing terjangkau. Iku
papan sing cocog kanggo kumpul karo kanca, anggota kulawarga utawa mung
dhewe. Sampeyan bisa sinau luwih lengkap ing kene.

(https://www.happyc.net/Reviews/charlie-chaplin-lavegano-bangore-902)

Vegan vogue

Restaurant restoran quaint iki ing indiranagar nganakake menu menu sing
kalebu Vegan Jepang, Italia, sajian Afrika lan Asia. Apa sampeyan anyar
kanggo taman masakan basis tanduran utawa rumangsa petualang cukup
kanggo apa-apa - sing nyenengake mung diwiwiti ing Vegan Vogue! Iku
papan sing sampurna kanggo nedha bengi ulang taun. Sampeyan bisa sinau
luwih lengkap ing kene.
(https://www.happyc.net/Reviews/vegan-vogue-bangore.com-4457)

For more vegan options across Bangalore, check out the Indian
Beginner’s Guide to Veganism
(https://onegood.in/pages/indian-beginners-guide-to-veganism). Sumber
lengkap lengkap nyedhiyakake kabeh sing sampeyan kudu ngerti babagan
babagan tanduran ing India.

Chinita Real Mexican Food

Chinita minangka siji-sijine ing Bangalore sing nggawe masakan Meksiko
asli. Ora mung terjangkau, sampeyan bisa seneng ngilangi menu Vegan sing
kalebu Churros, Vegan Cheese Gedung lan Soyrizo-plus Tacos, Enchiladas,
Burritos! Yen sampeyan nggoleki macem-macem beda saka beya India biasa
(lan bisa uga ana papan sing bisa ditemokake kabeh kanca!), Iki minangka
papan sing arep dilewati! Sampeyan bisa sinau luwih lengkap ing kene.
(https://ww.chinita.in/)

Habibi Falafel

Yen sampeyan vegan suasoned in Bangalore, sampeyan bisa uga bisa ngira
restoran iki bakal ana ing pandhuan kita. Rantai Falafel Vegetarian
Rampung sing ramah banget karo vegans! Entuk bungkus vegan frest,
burger, roti lapis, lan platter kanthi rega terjangkau. Kajaba iku,
pamilik nggawe langkah gedhe kanggo nyuda kemasan lan sampah. Sampeyan
bisa sinau luwih lengkap ing kene. (https://helibifalafel.com/)

Go Native

Restoran Vegetarian Organik iki nawakake sajian Vegan Kidul, pizza, lan
es krim! Nduwe swasana sing apik kanggo rapat karo kanca-kanca seneng
nedha bengi ing payon. Sampeyan bisa sinau luwih lengkap ing kene.
(https://gonative.in/pages/Farm-to-table)

Burma Burma

Apa sampeyan wis nyoba Masakan Burma? Saiki sampeyan bisa kanthi akeh
pilihan vegan sing nyenengake. Iku rada larang tinimbang sing paling
akeh restoran ing kutha, saengga dadi klambi khusus kaya nedha bengi
lulusan! Dheweke nawakake panganan moyoki sing enak, tahine lan falafel
sing bisa ditindakake kanthi sajian. Sampeyan bisa sinau luwih akeh
(https://www.Burmaburma.in/ith. (https://www.burmaburma.in/)
(https://www.burmaburma.in/)

Teori ijo

Menu vegetarian restoran duwe pirang-pirang pilihan vegan. Sajian
bawana, Keahlian Italia, lan omben-omben sing enak mesthi pengin palate.
Sampeyan bisa sinau luwih lengkap ing kene.
(https://www.creentheory.in/)

It’s So Simple! - Non duality with Terrence
You
must come to see why this Beingness can’t be ‘me’. The ‘me’ is just a
thought and thoughts can’t experience anything. That’s so obvious when
you look at…



62) Classical Benevolent Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,62) ಶಾಸ್ತ್ರೀಯ ಬೆನೆವೊಲೆಂಟ್ ಕನ್ನಡ- ಕನ್ನಡ,
Public


ಸಂಪತ್ತು ಇಲ್ಲದ ಆರೋಗ್ಯ
ನಿಮ್ಮ ಸ್ವಂತ ತರಕಾರಿಗಳು ಮತ್ತು ಹಣ್ಣುಗಳನ್ನು ಮಡಕೆಗಳಲ್ಲಿ ಬೆಳೆಸಿಕೊಳ್ಳಿ
🍊 🍊 🍌 🍒 🍑 🍆 🌱 🎃 🍄 🍝 🍏 🍓 🍊 🌵 🇧🇧 🍐 🍐 🍐 🍐 🍐 🍐 🍐 🍐 🍐
62 ರಲ್ಲಿ ಅವೇಕನಿಂಗ್ ಮತ್ತು ನಿಬ್ಬಾನಾ) ಶಾಸ್ತ್ರೀಯ ಬೆನೆವೊಲೆಂಟ್ ಕನ್ನಡ- ಕನ್ನಡ, 62) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ- ಕನ್ನಡ,
ಮೂರನೆಯ ಉದಾತ್ತ ಸತ್ಯ: ದುಃಖದ ನಿಲುಗಡೆಯ ವಾಸ್ತವತೆ - ಅದನ್ನು ವಾಸ್ತವಿಕಗೊಳಿಸಬೇಕು
ಧರ್ಮಾಧಿಕಾರಿ
Hana
ಾನಾ ಎಂಬುದು ಆಳವಾದ ಸ್ಥಿರತೆ ಮತ್ತು ಏಕಾಗ್ರತೆಯ ಧ್ಯಾನಸ್ಥ ಸ್ಥಿತಿಯಾಗಿದ್ದು,
ಇದರಲ್ಲಿ ಮನಸ್ಸು ಸಂಪೂರ್ಣವಾಗಿ ಮುಳುಗುತ್ತದೆ ಮತ್ತು ಗಮನದ ಆಯ್ಕೆಯ ವಸ್ತುವಿನಲ್ಲಿ
ಹೀರಲ್ಪಡುತ್ತದೆ. ಸರಿಯಾದ ಸಾಂದ್ರತೆಯ ಬೆಳವಣಿಗೆಯಲ್ಲಿ ಇದು ಮೂಲಾಧಾರವಾಗಿದೆ.
ವ್ಯಾಖ್ಯಾನ (ಸಿಮೈಲ್‌ಗಳೊಂದಿಗೆ)
[ಮೊದಲ hana ಾನಾ]
“ಸನ್ಯಾಸಿ
- ಇಂದ್ರಿಯತೆಯಿಂದ ಸಾಕಷ್ಟು ಹಿಂತೆಗೆದುಕೊಳ್ಳುವ, ನಿರರ್ಗಳ ಗುಣಗಳಿಂದ
ಹಿಂತೆಗೆದುಕೊಳ್ಳುವ - ಮೊದಲ hana ಾನಾದಲ್ಲಿ ಪ್ರವೇಶಿಸಿ ಉಳಿದಿದೆ: ವಾಪಸಾತಿಯಿಂದ
ಹುಟ್ಟಿದ ರ್ಯಾಪ್ಚರ್ ಮತ್ತು ಆನಂದ, ನಿರ್ದೇಶಿತ ಚಿಂತನೆ ಮತ್ತು ಮೌಲ್ಯಮಾಪನದೊಂದಿಗೆ.
ಅವನು ಈ ದೇಹವನ್ನು ವಾಪಸಾತಿಯಿಂದ ಹುಟ್ಟಿದ ರ್ಯಾಪ್ಚರ್ ಮತ್ತು ಆನಂದದಿಂದ ವ್ಯಾಪಿಸಿ,
ಬಳಲುತ್ತಾನೆ, ದುಃಖಿಸುತ್ತಾನೆ ಮತ್ತು ತುಂಬುತ್ತಾನೆ. ವಾಪಸಾತಿಯಿಂದ ಹುಟ್ಟಿದ
ರ್ಯಾಪ್ಚರ್ ಮತ್ತು ಆನಂದದಿಂದ ಅವನ ಇಡೀ ದೇಹದ ಏನೂ ಇಲ್ಲ.
“ನುರಿತ
ಸ್ನಾನಗೃಹ ಅಥವಾ ಸ್ನಾನಗೃಹದ ಅಪ್ರೆಂಟಿಸ್ ಸ್ನಾನದ ಪುಡಿಯನ್ನು ಹಿತ್ತಾಳೆಯ ಜಲಾನಯನ
ಪ್ರದೇಶಕ್ಕೆ ಸುರಿಯುತ್ತಿದ್ದಂತೆಯೇ ಮತ್ತು ಅದನ್ನು ಒಟ್ಟಿಗೆ ಬೆರೆಸಿ, ಅದನ್ನು ಮತ್ತೆ
ಮತ್ತೆ ನೀರಿನಿಂದ ಚಿಮುಕಿಸಿ, ಆದ್ದರಿಂದ ಅವನ ಸ್ನಾನದ ಪುಡಿ-ಸ್ಯಾಚುರೇಟೆಡ್, ತೇವಾಂಶ
ತುಂಬಿದ, ಒಳಗೆ ಮತ್ತು ಇಲ್ಲದೆ ವ್ಯಾಪಿಸಿರುವಂತೆ- ಅದೇನೇ ಇದ್ದರೂ ಹನಿ ಮಾಡುವುದಿಲ್ಲ;
ಹಾಗಿದ್ದರೂ, ಸನ್ಯಾಸಿ ಈ ದೇಹವನ್ನು ವಾಪಸಾತಿಯಿಂದ ಹುಟ್ಟಿದ ರ್ಯಾಪ್ಚರ್ ಮತ್ತು
ಆನಂದದಿಂದ ವ್ಯಾಪಿಸಿ, ದುಃಖಿಸುತ್ತಾನೆ ಮತ್ತು ತುಂಬುತ್ತಾನೆ. ವಾಪಸಾತಿಯಿಂದ ಹುಟ್ಟಿದ
ರ್ಯಾಪ್ಚರ್ ಮತ್ತು ಆನಂದದಿಂದ ಅವನ ಇಡೀ ದೇಹದ ಏನೂ ಇಲ್ಲ…
[ಎರಡನೇ hana ಾನಾ]
“ಇದಲ್ಲದೆ,
ನಿರ್ದೇಶಿತ ಆಲೋಚನೆಗಳು ಮತ್ತು ಮೌಲ್ಯಮಾಪನಗಳ ಸ್ಟಿಲ್ನೊಂದಿಗೆ, ಅವನು ಎರಡನೆಯ hana
ಾನಾದಲ್ಲಿ ಪ್ರವೇಶಿಸುತ್ತಾನೆ ಮತ್ತು ಉಳಿದಿದ್ದಾನೆ: ಹಿಡಿತದಿಂದ ಹುಟ್ಟಿದ ರ್ಯಾಪ್ಚರ್
ಮತ್ತು ಆನಂದ, ನಿರ್ದೇಶಿತ ಚಿಂತನೆ ಮತ್ತು ಮೌಲ್ಯಮಾಪನದಿಂದ ಮುಕ್ತವಾದ ಅರಿವಿನ ಏಕೀಕರಣ -
ಆಂತರಿಕ ಭರವಸೆ. ಅವನು ಈ ದೇಹವನ್ನು ಹಿಡಿತದಿಂದ ಹುಟ್ಟಿದ ರ್ಯಾಪ್ಚರ್ ಮತ್ತು
ಆನಂದದಿಂದ ವ್ಯಾಪಿಸಿ, ಬಳಲುತ್ತಾನೆ, ದುಃಖಿಸುತ್ತಾನೆ ಮತ್ತು ತುಂಬುತ್ತಾನೆ.
ರ್ಯಾಪ್ಚರ್ ಮತ್ತು ಹಿಡಿತದಿಂದ ಹುಟ್ಟಿದ ಸಂತೋಷದಿಂದ ಅವನ ಇಡೀ ದೇಹದ ಏನೂ ಇಲ್ಲ.
“ಪೂರ್ವ,
ಪಶ್ಚಿಮ, ಉತ್ತರ, ಅಥವಾ ದಕ್ಷಿಣದಿಂದ ಯಾವುದೇ ಒಳಹರಿವು ಇಲ್ಲದ ವಸಂತ-ನೀರಿನ
ಬಾವಿಯನ್ನು ಹೊಂದಿರುವ ಸರೋವರದಂತೆಯೇ, ಮತ್ತು ಆಕಾಶವು ನಿಯತಕಾಲಿಕವಾಗಿ ಹೇರಳವಾದ
ಸ್ನಾನಗೃಹಗಳನ್ನು ಪೂರೈಸುತ್ತದೆ, ಇದರಿಂದಾಗಿ ಸರೋವರದೊಳಗಿನಿಂದ ತಂಪಾದ ಕಾರಂಜಿ
ವೆಲ್ವಿಂಗ್ ಆಗುತ್ತದೆ ಪರ್ಮಿಯೇಟ್ ಮತ್ತು ವ್ಯಾಪಕ, ಸುಸ್ರಿ ಮತ್ತು ಅದನ್ನು ತಂಪಾದ
ನೀರಿನಿಂದ ತುಂಬಿಸಿ, ತಂಪಾದ ನೀರಿನಿಂದ ಸ್ವಾಧೀನಪಡಿಸಿಕೊಳ್ಳದ ಸರೋವರದ ಯಾವುದೇ
ಭಾಗವಿಲ್ಲ; ಹಾಗಿದ್ದರೂ, ಸನ್ಯಾಸಿ ವ್ಯಾಪ್ತಿ ಮತ್ತು ವ್ಯಾಪಕವಾಗಿ, ಈ ದೇಹವನ್ನು
ಹಿಡಿತದಿಂದ ಹುಟ್ಟಿದ ರ್ಯಾಪ್ಚರ್ ಮತ್ತು ಆನಂದದಿಂದ ತುಂಬುತ್ತಾನೆ. ರ್ಯಾಪ್ಚರ್ ಮತ್ತು
ಹಿಡಿತದಿಂದ ಹುಟ್ಟಿದ ಸಂತೋಷದಿಂದ ಅವನ ಇಡೀ ದೇಹದ ಏನೂ ಇಲ್ಲ…
[ಮೂರನೇ hana ಾನಾ]
“ಇದಲ್ಲದೆ,
ರ್ಯಾಪ್ಚರ್ ಮರೆಯಾಗುವುದರೊಂದಿಗೆ, ಅವನು ಸಮನಾಗಿ, ಬುದ್ದಿವಂತನಾಗಿರುತ್ತಾನೆ ಮತ್ತು
ಎಚ್ಚರವಾಗಿರುತ್ತಾನೆ ಮತ್ತು ದೇಹದೊಂದಿಗೆ ಸಂತೋಷವನ್ನು ಗ್ರಹಿಸುತ್ತಾನೆ. ಅವನು ಮೂರನೆಯ
hana ಾನಾದಲ್ಲಿ ಪ್ರವೇಶಿಸಿ ಉಳಿದಿದ್ದಾನೆ, ಅದರಲ್ಲಿ ಉದಾತ್ತರು ‘ಸಮಭಾಜಕ ಮತ್ತು
ಬುದ್ದಿವಂತಿಕೆಯಿಂದ, ಅವನಿಗೆ ಆಹ್ಲಾದಕರವಾದ ಪಾಲನೆ ಇದೆ.’ ಅವನ ಇಡೀ ದೇಹದ ಯಾವುದೂ
ರ್ಯಾಪ್ಚರ್ನಿಂದ ಹೊರಹೊಮ್ಮುವ ಸಂತೋಷದಿಂದ ಬೆಂಬಲಿತವಲ್ಲ.
“ನೀಲಿ,
ಬಿಳಿ, ಅಥವಾ ಕೆಂಪು-ಲೋಟಸ್ ಕೊಳದಂತೆಯೇ, ಕೆಲವು ನೀಲಿ, ಬಿಳಿ ಅಥವಾ ಕೆಂಪು ಕಮಲಗಳು
ಇರಬಹುದು, ಅದು ನೀರಿನಲ್ಲಿ ಹುಟ್ಟಿ ಬೆಳೆಯುತ್ತದೆ, ನೀರಿನಲ್ಲಿ ಮುಳುಗಿ ಮತ್ತು ಎದ್ದು
ನಿಲ್ಲದೆ ಅಭಿವೃದ್ಧಿ ಹೊಂದುತ್ತದೆ ನೀರಿನಿಂದ, ಅವುಗಳು ವ್ಯಾಪಿಸಿ ವ್ಯಾಪಿಸಿ, ಅವುಗಳ
ಬೇರುಗಳಿಂದ ತಮ್ಮ ಸುಳಿವುಗಳಿಗೆ ತಂಪಾದ ನೀರಿನಿಂದ ತುಂಬಿರುತ್ತವೆ, ಮತ್ತು ನೀಲಿ, ಬಿಳಿ
ಅಥವಾ ಕೆಂಪು ಕಮಲಗಳ ಯಾವುದನ್ನೂ ತಂಪಾದ ನೀರಿನಿಂದ ಗ್ರಹಿಸಲಾಗುವುದಿಲ್ಲ; ಹಾಗಿದ್ದರೂ,
ಸನ್ಯಾಸಿ ವ್ಯಾಪ್ತಿ ಮತ್ತು ವ್ಯಾಪಕವಾಗಿ, ಬಳಲುತ್ತಾನೆ ಮತ್ತು ಈ ದೇಹವನ್ನು
ರ್ಯಾಪ್ಚರ್‌ನಿಂದ ವಿಂಗಡಿಸಿದ ಸಂತೋಷದಿಂದ ತುಂಬುತ್ತಾನೆ. ರ್ಯಾಪ್ಚರ್ನಿಂದ ವಿಂಗಡಿಸದ
ಸಂತೋಷದಿಂದ ಅವನ ಇಡೀ ದೇಹದ ಏನೂ ಇಲ್ಲ…
[ನಾಲ್ಕನೇ hana ಾನಾ]
“ಇದಲ್ಲದೆ,
ಸಂತೋಷ ಮತ್ತು ಒತ್ತಡವನ್ನು ತ್ಯಜಿಸುವುದರೊಂದಿಗೆ-ಉಲ್ಲಾಸ ಮತ್ತು ಯಾತನೆಯ ಹಿಂದಿನ
ಕಣ್ಮರೆಯಂತೆ-ಅವನು ನಾಲ್ಕನೇ hana ಾನಾದಲ್ಲಿ ಪ್ರವೇಶಿಸುತ್ತಾನೆ ಮತ್ತು ಉಳಿದಿದ್ದಾನೆ:
ಸಮಚಿತ್ತತೆ ಮತ್ತು ಸಾವಧಾನತೆಯ ಪರಿಶುದ್ಧತೆ, ಸಶಸ್ತ್ರ-ನಾರ್-ಪೇನ್. ಅವನು
ಕುಳಿತುಕೊಳ್ಳುತ್ತಾನೆ, ದೇಹವನ್ನು ಶುದ್ಧ, ಪ್ರಕಾಶಮಾನವಾದ ಅರಿವಿನೊಂದಿಗೆ
ವ್ಯಾಪಿಸುತ್ತವೆ, ಇದರಿಂದಾಗಿ ಅವನ ಇಡೀ ದೇಹವು ಶುದ್ಧ, ಪ್ರಕಾಶಮಾನವಾದ ಅರಿವಿನಿಂದ
ಧುಮುಕುವುದಿಲ್ಲ.
“ಒಬ್ಬ
ಮನುಷ್ಯನು ಬಿಳಿ ಬಟ್ಟೆಯಿಂದ ತಲೆಯಿಂದ ಪಾದಕ್ಕೆ ಸುತ್ತಿ ಕುಳಿತಿದ್ದಂತೆಯೇ, ಅವನ ದೇಹದ
ಯಾವುದೇ ಭಾಗವು ಬಿಳಿ ಬಟ್ಟೆ ವಿಸ್ತರಿಸಲಿಲ್ಲ; ಹಾಗಿದ್ದರೂ, ಸನ್ಯಾಸಿ
ಕುಳಿತುಕೊಳ್ಳುತ್ತಾನೆ, ಅವನ ದೇಹವನ್ನು ಶುದ್ಧ, ಪ್ರಕಾಶಮಾನವಾದ ಅರಿವಿನೊಂದಿಗೆ
ವ್ಯಾಪಿಸುತ್ತವೆ. ಶುದ್ಧ, ಪ್ರಕಾಶಮಾನವಾದ ಅರಿವಿನಿಂದ ಅವನ ಇಡೀ ದೇಹದ ಏನೂ ಇಲ್ಲ. ”
(ಅಂಗತ್ತರಾ ನಿಕಾಯ, 5.28)
“ಒಬ್ಬ
ಮನುಷ್ಯನು ಬಿಳಿ ಬಟ್ಟೆಯಿಂದ ತಲೆಯಿಂದ ಪಾದಕ್ಕೆ ಸುತ್ತಿ ಕುಳಿತಿದ್ದಂತೆಯೇ, ಅವನ ದೇಹದ
ಯಾವುದೇ ಭಾಗವು ಬಿಳಿ ಬಟ್ಟೆ ವಿಸ್ತರಿಸಲಿಲ್ಲ; ಹಾಗಿದ್ದರೂ, ಸನ್ಯಾಸಿ
ಕುಳಿತುಕೊಳ್ಳುತ್ತಾನೆ, ಅವನ ದೇಹವನ್ನು ಶುದ್ಧ, ಪ್ರಕಾಶಮಾನವಾದ ಅರಿವಿನೊಂದಿಗೆ
ವ್ಯಾಪಿಸುತ್ತವೆ. ಶುದ್ಧ, ಪ್ರಕಾಶಮಾನವಾದ ಅರಿವಿನಿಂದ ಅವನ ಇಡೀ ದೇಹದ ಏನೂ ಇಲ್ಲ. ”
(ಅಂಗತ್ತರಾ ನಿಕಾಯ, 5.28)
Hana ಾನಾದ ಪಾಂಡಿತ್ಯವು ಬುದ್ಧಿವಂತಿಕೆಯ ಗುರುತು
“ನಾನು ನಾಲ್ಕು ಗುಣಗಳನ್ನು ಹೊಂದಿರುವ ವ್ಯಕ್ತಿಯನ್ನು ದೊಡ್ಡ ವಿವೇಚನೆ, ಮಹಾನ್ ವ್ಯಕ್ತಿ ಎಂದು ಘೋಷಿಸುತ್ತೇನೆ. ಯಾವ ನಾಲ್ಕು?
“ಬ್ರಾಹ್ಮಣನು,
ಬ್ರಹ್ಮನು, ಅಲ್ಲಿ ಅನೇಕ ಜನರ ಕಲ್ಯಾಣ ಮತ್ತು ಸಂತೋಷಕ್ಕಾಗಿ ಅಭ್ಯಾಸ ಮಾಡುತ್ತಾನೆ
ಮತ್ತು ಉದಾತ್ತ ವಿಧಾನದಲ್ಲಿ ಅನೇಕ ಜನರನ್ನು ಸ್ಥಾಪಿಸಿದ್ದಾನೆ, ಅಂದರೆ,
ಪ್ರಶಂಸನೀಯವಾದದ್ದು, ಕೌಶಲ್ಯಪೂರ್ಣವಾದ ಹಕ್ಕು.
“ಅವನು
ಯೋಚಿಸಲು ಬಯಸುವ ಯಾವುದೇ ಆಲೋಚನೆಯನ್ನು ಅವನು ಭಾವಿಸುತ್ತಾನೆ, ಮತ್ತು ಅವನು ಯೋಚಿಸಲು
ಬಯಸುವುದಿಲ್ಲ ಎಂದು ಯಾವುದೇ ಆಲೋಚನೆ ಯೋಚಿಸುವುದಿಲ್ಲ. ಅವನು ಇಚ್ to ೆಯಂತೆ ಬಯಸುವ
ಯಾವುದೇ ಸಂಕಲ್ಪವನ್ನು ಅವನು ಬಯಸುತ್ತಾನೆ, ಮತ್ತು ಅವನು ಇಚ್ will ೆಯಂತೆ
ಬಯಸುವುದಿಲ್ಲ. ಚಿಂತನೆಯ ಹಾದಿಗಳಿಗೆ ಸಂಬಂಧಿಸಿದಂತೆ ಅವರು ಮನಸ್ಸಿನ ಪಾಂಡಿತ್ಯವನ್ನು
ಸಾಧಿಸಿದ್ದಾರೆ.
“ಅವನು
ಬಯಸುತ್ತಾನೆ-ಅವನು ಬಯಸಿದಾಗಲೆಲ್ಲಾ, ಒತ್ತಡವಿಲ್ಲದೆ, ತೊಂದರೆ ಇಲ್ಲದೆ-ಮಾನಸಿಕ
ಸ್ಥಿತಿಗಳನ್ನು ಉತ್ತುಂಗಕ್ಕೇರಿರುವ ನಾಲ್ಕು hana ಾನಗಳು, ಇಲ್ಲಿ ಮತ್ತು ಈಗ
ಆಹ್ಲಾದಕರವಾದ ಅಸಹ್ಯಗಳು.
“ಮಾನಸಿಕ
ಹುದುಗುವಿಕೆಗಳ ಅಂತ್ಯದೊಂದಿಗೆ-ಅವನು ಹುದುಗುವಿಕೆ-ಮುಕ್ತ ಅರಿವು-ಬಿಡುಗಡೆ ಮತ್ತು
ವಿವೇಚನೆ-ಬಿಡುಗಡೆಯಲ್ಲಿ ಉಳಿದಿದ್ದಾನೆ, ಇಲ್ಲಿ ಮತ್ತು ಈಗಿನಲ್ಲಿಯೇ ಅವುಗಳನ್ನು
ನೇರವಾಗಿ ತಿಳಿದಿದ್ದಾನೆ ಮತ್ತು ಅರಿತುಕೊಂಡನು.
“… ಈ ನಾಲ್ಕು ಗುಣಗಳನ್ನು ಹೊಂದಿರುವ ವ್ಯಕ್ತಿಯು ದೊಡ್ಡ ವಿವೇಚನೆ, ದೊಡ್ಡ ವ್ಯಕ್ತಿ ಎಂದು ನಾನು ಘೋಷಿಸುತ್ತೇನೆ.”
(ಅಂಗತ್ತರಾ ನಿಕಾಯ, 4.35)
Hana ಾನಾ ಮತ್ತು ಒಳನೋಟ, ಕೈಯಲ್ಲಿ
ಯಾವುದೇ hana ಾನಾ ಇಲ್ಲ
ಯಾವುದೇ ವಿವೇಚನೆಯಿಲ್ಲದವರಿಗೆ,
ಯಾವುದೇ ವಿವೇಚನೆ ಇಲ್ಲ
ಯಾವುದೇ hana ಾನಾ ಇಲ್ಲದವರಿಗೆ.
ಆದರೆ hana ಾನಾ ಎರಡರಲ್ಲೂ ಒಂದು
ಮತ್ತು ವಿವೇಚನೆ:
ಅವನು ಅಂಚಿನಲ್ಲಿದ್ದಾನೆ
ಬಂಧಿಸದ.
(ಧಮ್ಮಪಡ, 372)
ನಿಂದ
ಉಚಿತ
ಆನ್‌ಲೈನ್ ಬೆನೆವೊಲೆಂಟ್ ನಿಬ್ಬಾನಾ ಶಾಶ್ವತ ಆನಂದವನ್ನು ಸಾಧಿಸಲು ಒಂದು ಜೆಸಿ ಶುದ್ಧ
ಸ್ಫೂರ್ತಿಯನ್ನು ಜಾಗೃತಗೊಳಿಸಿದೆ. ತಾಜಾ ಕಚ್ಚಾ ಸಸ್ಯಾಹಾರಿ ರಸವನ್ನು ಸೇವಿಸಿ- ಉಚಿತ
ಪಕ್ಷಿಗಳಂತೆ ಬದುಕಲು 🐦 🦢 🦢 🦢 🦅 🦅 🦅 🍍 🍍 🍍 🍍 ಬೆಳೆಯುವ ಮೂಲಕ 🍍 🍍 🍍 🍍 🍍 🍍
🍊 🥭 🍇 🍎 🍉 🍒 🥝 🥝 🥝 🥝 🥝 🥝 🥕 🥔 🥜 🪴 🌱 🎃 🎃 🍏 🍏 🫑 🫑 🌳 🌳 🍓 🍓 🌵 🍈 🌰 🇧🇧 🫐 🫐 🍅 🍅 🍅 🍅 🍅 🍅 🍐 🍐 🍐 🍐 🍐 🍐 🍐 🍐 inine iin.
ವಿಶ್ರಾಂತಿ ಮತ್ತು ಆಂತರಿಕ ಶಾಂತಿಗಾಗಿ ನೀರಿನಲ್ಲಿ ಈಜುವ ಮಾರ್ಗದರ್ಶಿ ಚಿತ್ರಣ ಧ್ಯಾನ (ನೀರಿನ ಶಬ್ದಗಳು)
.
ಈ ಮಾರ್ಗದರ್ಶಿ ಚಿತ್ರಣವು ವಿಶ್ರಾಂತಿ ಮತ್ತು ಒತ್ತಡ, ಆತಂಕ ಮತ್ತು ಹಿಂದಿನ ತಪ್ಪುಗಳು
ಮತ್ತು ನೋವನ್ನು ಬಿಡುವುದಕ್ಕಾಗಿ, ಇದರಿಂದಾಗಿ ನೀವು ಭವಿಷ್ಯವನ್ನು ಮತ್ತು ಮುಂದೆ
ಇರುವ ಎಲ್ಲ ಒಳ್ಳೆಯ ವಿಷಯಗಳನ್ನು ಸ್ವೀಕರಿಸಬಹುದು. ಆದ್ದರಿಂದ ನಕಾರಾತ್ಮಕ ಭಾವನೆಗಳು
ಸಕಾರಾತ್ಮಕ ಶಕ್ತಿಗಳು ಹರಿಯುವ ಮಾರ್ಗವನ್ನು ನಿರ್ಬಂಧಿಸಿ ಮತ್ತು ನಿಮಗೆ ಆರೋಗ್ಯ ಮತ್ತು
ಗುಣಪಡಿಸುವಿಕೆಯನ್ನು ತರುತ್ತವೆ. ನಾನು ಯಾವಾಗಲೂ ನೀರಿನ ಸ್ವರೂಪವನ್ನು ತುಂಬಾ
ವಿಶ್ರಾಂತಿ ಪಡೆಯುತ್ತೇನೆ ಮತ್ತು ನನಗೆ ಅದು ಅಲ್ಲಿನ ಅತ್ಯುತ್ತಮ ಒತ್ತಡ ಪರಿಹಾರ
ಸಾಧನಗಳಲ್ಲಿ ಒಂದಾಗಿದೆ, ನೀರಿನಲ್ಲಿ, ಅದು ಏರುವ ನದಿ, ಸಾಗರ ಅಲೆಗಳು ಅಥವಾ ಮಳೆಯಿಂದ, ಈ
ಮೋಡಿಮಾಡುವ ಲಯವನ್ನು ಹೊಂದಿದ್ದು ಅದು ವಿಶ್ರಾಂತಿ ಮತ್ತು ವಿಶ್ರಾಂತಿ ಪಡೆಯುತ್ತದೆ
ನಿಜವಾದ ಆಂತರಿಕ ಶಾಂತಿ. ಆದ್ದರಿಂದ ನಿಮ್ಮ ಮನಸ್ಸು ಮತ್ತು ನಕಾರಾತ್ಮಕ ಭಾವನೆಗಳು
ಮತ್ತು ಶಕ್ತಿಗಳ ದೇಹವನ್ನು ವಿಶ್ರಾಂತಿ ಮಾಡಲು ಮತ್ತು ಗುಣಪಡಿಸಲು ನಿಮಗೆ ಒಂದು ಮಾರ್ಗ
ಬೇಕಾದರೆ ಈ ಮಾರ್ಗದರ್ಶಿ ಚಿತ್ರಣ ಧ್ಯಾನವನ್ನು ಆಲಿಸಿ.
ಬೆನೆವೊಲೆಂಟ್ ಅವೇಕನ್ ಒನ್ ಮೈತ್ರೇಯ ಪ್ರಾಜೆಕ್ಟ್ 62) ಶಾಸ್ತ್ರೀಯ ಬೆನೆವೊಲೆಂಟ್ ಕನ್ನಡ- ಕನ್ನಡ, 62) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ- ಕನ್ನಡ,
ಪೋಫನ್
157 ಕೆ ಚಂದಾದಾರರು
ಭಾಗ 1 - ಮೈತ್ರೇಯ ಯೋಜನೆ, ಕುಶಿನಗರ, ಉತ್ತರ ಪ್ರದೇಶ, ಭಾರತ.
ಯೋಜನೆಯ
ದೃಷ್ಟಿ, ವಾಸ್ತುಶಿಲ್ಪ ಮತ್ತು ದತ್ತಿ ಕಾರ್ಯಕ್ರಮಗಳ ಬಗ್ಗೆ ಇದು ಸ್ಪೂರ್ತಿದಾಯಕ
ನೋಟವಾಗಿದೆ. ಅವರ ಪವಿತ್ರತೆಯ ಕೊಡುಗೆಗಳೊಂದಿಗೆ ದಲೈ ಲಾಮಾ, ಲಾಮಾ op ೋಪಾ ರಿನ್‌ಪೋಚೆ
ಮತ್ತು ಇತರ ಅನೇಕ ಆಧ್ಯಾತ್ಮಿಕ ನಾಯಕರು.
ಭಾಗ 2 - ಮೈತ್ರೇಯ ಪ್ರಾಜೆಕ್ಟ್ ಹಾರ್ಟ್ ಡೆೈನ್ ರೆಲಿಕ್ ಟೂರ್.
ಹೃದಯ
ದೇವಸ್ಥಾನ ಅವಶೇಷಗಳು ಪ್ರಪಂಚದಾದ್ಯಂತದ ಜನರಿಗೆ ಪ್ರೀತಿಯ-ದಯೆಯ ಹೃದಯವನ್ನು ಬೆಳೆಸಲು
ಮತ್ತು ಮನಸ್ಸಿನ-ದೇಹದ ನಿರಂತರತೆಯನ್ನು ಶುದ್ಧೀಕರಿಸಲು ಪ್ರೇರೇಪಿಸುವ ವಿಧಾನವನ್ನು
ಅನುಭವಿಸಲು ಪ್ರವಾಸದೊಂದಿಗೆ ಪ್ರಯಾಣಿಸಿ. ಅವಶೇಷಗಳ ಸುಂದರವಾದ ತುಣುಕನ್ನು ಒಳಗೊಂಡಿದೆ.
ಭಾಗ 3 - ಮೈತ್ರೇಯ ಶಾಂತಿ ಧ್ಯಾನ.
ಪ್ರೀತಿಯ-ದಯೆಯ
ಕುರಿತಾದ ಮಟಿರೇಯ ಶಾಂತಿ ಧ್ಯಾನವನ್ನು ಸೌಮ್ಯವಾದ ಧ್ವನಿಯಿಂದ ಓದುತ್ತದೆ, ಆದ್ದರಿಂದ
ಕೇಳುಗನು ಶಾಂತಿಯ ಕಾರಣವನ್ನು, ತಮ್ಮೊಳಗೆ ಮತ್ತು ಹೊರಗಿನ ಜಗತ್ತಿನಲ್ಲಿ ಉತ್ಪಾದಿಸುವ
ಅನುಭವದ ಮೇಲೆ ಕೇಂದ್ರೀಕರಿಸಬಹುದು.
. -.
“ವಿಶ್ವ ಶಾಂತಿ ಆಂತರಿಕ ಶಾಂತಿಯಿಂದ ಬೆಳೆಯಬೇಕು. ಶಾಂತಿ ಕೇವಲ ಹಿಂಸಾಚಾರದ ಅನುಪಸ್ಥಿತಿಯಲ್ಲ. ಶಾಂತಿ ಎನ್ನುವುದು ಮಾನವ ಸಹಾನುಭೂತಿಯ ಅಭಿವ್ಯಕ್ತಿ.”
- ಅವನ ಪವಿತ್ರತೆ ದಲೈ ಲಾಮಾ.
ಮೈತ್ರೇಯ ಯೋಜನೆಯ ಗುರಿ ತರುವುದು:
- ಉತ್ತರ ಭಾರತದ ಲಕ್ಷಾಂತರ ಜನರಿಗೆ ದೀರ್ಘಕಾಲೀನ ಸಾಮಾಜಿಕ ಮತ್ತು ಆರ್ಥಿಕ ಲಾಭ.
- ವಿಶ್ವ ಸಮುದಾಯಕ್ಕೆ ನಿರಂತರ ಆಧ್ಯಾತ್ಮಿಕ ಲಾಭ.
ಮೈತ್ರೇಯ ಯೋಜನೆಯ ಚಟುವಟಿಕೆಗಳ ಗಮನವು ನಿರ್ಮಿಸುತ್ತಿದೆ:
- ಉತ್ತರ ಪ್ರದೇಶದ ಕುಶಿನಗರದಲ್ಲಿ ಭವಿಷ್ಯದ ಬುದ್ಧ ಮೈತ್ರೇಯ 500 ಅಡಿ/152 ಮೀ ಕಂಚಿನ ಪ್ರತಿಮೆ.
- ಬಿಹಾರ ರಾಜ್ಯದ ಬೋಧಗಯಾದಲ್ಲಿ ಮೈತ್ರೇಯ 150 ಅಡಿ/45 ಮೀ ಪ್ರತಿಮೆ.
ಉತ್ತರ
ಭಾರತದಲ್ಲಿ, ಕುಶಿನಗರ ಮತ್ತು ಬೋಧಗಯಾ ಸಾಕ್ಷರತೆಯ ಪ್ರಮಾಣವು ತುಂಬಾ ಕಡಿಮೆ ಮತ್ತು
ಲಕ್ಷಾಂತರ ಜನರು ತೀವ್ರ ಬಡತನದಲ್ಲಿ ವಾಸಿಸುತ್ತಿದ್ದಾರೆ, ಜೀವನಾಧಾರ ಕೃಷಿ ಮತ್ತು ಭೀಕರ
ಶ್ರಮವನ್ನು ಅವಲಂಬಿಸಿದ್ದಾರೆ.
ಮೈತ್ರೇಯ ಯೋಜನೆಯು ಈ ಪ್ರದೇಶಗಳಿಗೆ ಪ್ರಯೋಜನವನ್ನು ನೀಡುತ್ತದೆ:
-
ಬಡ ಕುಟುಂಬಗಳ ಹಳ್ಳಿಯ ಮಕ್ಕಳಿಗೆ ಶಿಕ್ಷಣ, ನೈತಿಕ ಬೆಳವಣಿಗೆ ಮತ್ತು ಶೈಕ್ಷಣಿಕ
ಸಾಧನೆಗೆ ಒತ್ತು ನೀಡುವ ವಿಶಿಷ್ಟ ಪಠ್ಯಕ್ರಮವನ್ನು ಬಳಸುವುದು; ಪ್ರಾಥಮಿಕ, ದ್ವಿತೀಯ
ಮತ್ತು ವೃತ್ತಿಪರ ಶಿಕ್ಷಣವನ್ನು ಒಳಗೊಂಡಿದೆ.
- ಅಂತರರಾಷ್ಟ್ರೀಯ ಮಾನದಂಡದ ಆರೋಗ್ಯ ರಕ್ಷಣೆ.
-
ನಿರ್ಮಾಣದ ಸಮಯದಲ್ಲಿ ಸಾವಿರಕ್ಕೂ ಹೆಚ್ಚು ಜನರಿಗೆ ಕೆಲಸ ಒದಗಿಸುವ ಮತ್ತು
ಭವಿಷ್ಯಕ್ಕಾಗಿ ಸುಸ್ಥಿರ ಉದ್ಯೋಗಗಳನ್ನು ಸೃಷ್ಟಿಸುವ ಮತ್ತು ಈ ಪ್ರದೇಶಕ್ಕೆ ಸಾವಿರಾರು
ಸಂಬಂಧಿತ ಉದ್ಯೋಗಾವಕಾಶಗಳನ್ನು ತರುವ ಉದ್ಯೋಗ ಮತ್ತು ವಾಣಿಜ್ಯ.
- ಪ್ರದೇಶದ ಶ್ರೀಮಂತ ಆಧ್ಯಾತ್ಮಿಕ ಪರಂಪರೆಗೆ ಸಂಬಂಧಿಸಿದಂತೆ ಪ್ರವಾಸೋದ್ಯಮವನ್ನು ಬೆಂಬಲಿಸುವುದು.
- ವೇಗವರ್ಧಕವಾಗಿ ಕಾರ್ಯನಿರ್ವಹಿಸುವುದು ಮತ್ತು ಇತರ ಅನೇಕ ಮೂಲಸೌಕರ್ಯ ಸುಧಾರಣೆಗಳಿಗೆ ನಿರಂತರ ಪ್ರಭಾವ.
ಎರಡೂ ಪ್ರತಿಮೆಗಳು, ತಮ್ಮ ಸಿಂಹಾಸನ ಕಟ್ಟಡಗಳು ಮತ್ತು ಉದ್ಯಾನವನಗಳ ಜೊತೆಗೆ, ಸಾಂಪ್ರದಾಯಿಕ ಮತ್ತು ಆಧುನಿಕವಾದ ಪವಿತ್ರ ಕಲೆಯಿಂದ ಆಶೀರ್ವದಿಸಲ್ಪಡುತ್ತವೆ.
ದೀರ್ಘ
ಮತ್ತು ಅಲ್ಪಾವಧಿಯಲ್ಲಿ, ಮೈತ್ರೇಯ ಯೋಜನೆಯು ಈ ಪ್ರದೇಶದ ಯೋಗಕ್ಷೇಮಕ್ಕೆ ಗಮನಾರ್ಹವಾಗಿ
ಕೊಡುಗೆ ನೀಡುತ್ತದೆ ಮತ್ತು ಸಾಮಾಜಿಕವಾಗಿ ಜವಾಬ್ದಾರಿಯುತ ಅಭಿವೃದ್ಧಿಯ ಮಾದರಿಯಾಗಲು
ಉದ್ದೇಶಿಸಿದೆ-ಪರಿಸರ ಸುಸ್ಥಿರ, ವಿನ್ಯಾಸಗೊಳಿಸಲಾಗಿದೆ ಮತ್ತು ಕನಿಷ್ಠ 1,000
ವರ್ಷಗಳವರೆಗೆ ನಿರ್ಮಿಸಲಾಗಿದೆ.
ಮತ್ತು
ಈಗಲೂ ಸಹ, ಮೈತ್ರೇಯ ಯೋಜನೆಯ ಹೃದಯ, ಪ್ರೀತಿಯ-ದಯೆ, ಮೈತ್ರೇಯ ಪ್ರಾಜೆಕ್ಟ್ ಹಾರ್ಟ್
ದೇಗುಲದ ರೆಲಿಕ್ ಪ್ರವಾಸದ ಮೂಲಕ ಪ್ರಪಂಚದಾದ್ಯಂತದ ಜನರಿಗೆ ತರಲಾಗುತ್ತದೆ. 1,000 ಕ್ಕೂ
ಹೆಚ್ಚು ಪವಿತ್ರ ಬೌದ್ಧ ಅವಶೇಷಗಳ ವಿಶಿಷ್ಟ ಮತ್ತು ಅಮೂಲ್ಯವಾದ ಸಂಗ್ರಹದ
ಆಶೀರ್ವಾದವನ್ನು ಹಂಚಿಕೊಳ್ಳುವ ಮೂಲಕ ವಿಶ್ವ ಶಾಂತಿಗೆ ಕಾರಣಗಳನ್ನು ಸೃಷ್ಟಿಸಲು ಎಲ್ಲಾ
ಮಾನವೀಯ ಮತ್ತು ಆಧ್ಯಾತ್ಮಿಕ ಸಂಪ್ರದಾಯಗಳ ಜನರನ್ನು ಅವಶೇಷ ಪ್ರವಾಸವು
ಒಟ್ಟುಗೂಡಿಸುತ್ತದೆ.
http: //www.maitreyaproject.org/en/ind …
ಸಂಗೀತ
ಗೀತೆ
ದೇಹದ ಶಕ್ತಿ
ಕಲಾವಿದ
ಕ್ರಿಸ್ ಹಿಂಜ್
ಉಚ್ಚಾರಣಾ
ಟಿಬೆಟ್ ಅನಿಸಿಕೆಗಳು
ಪರವಾನಗಿ
ಯೂಟ್ಯೂಬ್ ಪ್ರೀಮಿಯಂ ಪಡೆಯಿರಿ
ಸಂಗೀತ
ಮಹಾ ಮಾಯಾವತಿ ಜಿ ಅವರು ಸಿಎಂ ಆಗಿ ಬೆನೆವೊಲೆಂಟ್ ಅವೇಕನ್ಡ್ ಒನ್ ಮೈತ್ರೇಯ ಯೋಜನೆಯನ್ನು ಪೂರ್ಣಗೊಳಿಸಲು ಪ್ರಯತ್ನಿಸಿದರು.
ಈಗ
ವಿಶ್ವದ ಎಲ್ಲಾ ಜಾಗೃತ ಜನರು ಕುಶಿನಾರಾದಲ್ಲಿ ಅತ್ಯಂತ ಎತ್ತರದ ಪರೋಪಕಾರಿ ಜಾಗೃತ
ಪ್ರತಿಮೆಯನ್ನು ಸಣ್ಣ ಪಂಗಡವನ್ನು ದಾನ ಮಾಡುವ ಮೂಲಕ ಸ್ಥಾಪಿಸಲು ಬಯಸಿದ್ದರು. ಹೆಚ್ಚಿನ
ಆಧುನಿಕ ಶವಾಗಾರದೊಂದಿಗೆ ಶಾಶ್ವತ ಆನಂದವನ್ನು ಪಡೆಯಲು ಬಯಸುವ ಎಲ್ಲರಿಗೂ ಧ್ಯಾನ
ಕೇಂದ್ರ.
ಗುಂಪು ಇದನ್ನು ಬಯಸುತ್ತದೆ ಎಂದು ಭಾವಿಸಲಾಗಿದೆ.
*ಬೆನೆವೊಲೆಂಟ್ ಅವರನ್ನು ಹೇಗೆ ಭೇಟಿ ಮಾಡುವುದು ಎಚ್ಚರಗೊಂಡ ಒಬ್ಬ ಬುದ್ಧ ಮೆಟ್ಟಿಯಾ*
ನಮೋ ತಸ್ಸಾ ಭಗವಾಟೊ ಅರಹಟ್ಟೊ ಸಮ್ಮಸಂಬಧಸ್ಸಾ
ದಸಬೋಧಿಸತ್ತ-ಎಡೆಸಾ
ಮತ್ತು ಅನಗತವಮ್ಸರು ಬುದ್ಧ ಮೆಟ್ಟಿಯಾವನ್ನು ಭೇಟಿಯಾಗಬೇಕಾದರೆ ಜನರು ಏನು ಮಾಡಬೇಕು
ಎಂಬುದರ ಕುರಿತು ಸೂಚನೆಗಳನ್ನು ನೀಡುತ್ತಾರೆ. . ಈ ವಿಶ್ವ ಚಕ್ರದಲ್ಲಿ ಒಬ್ಬ ವ್ಯಕ್ತಿಯು
ಜಾಗೃತಿಯನ್ನು ಸಾಧಿಸದಿದ್ದರೆ, ಮತ್ತೊಂದು ಅವಕಾಶವನ್ನು ಪಡೆಯುವುದು ತುಂಬಾ
ಕಷ್ಟಕರವಾಗಿರುತ್ತದೆ.
ದಸಬೋಧಿಸತ್ತ-ಎಡ್ಡೆಸಾದಲ್ಲಿ,
[142] ಬುದ್ಧ ಗೋಟಮಾ ವೆನ್ಗೆ ಹೇಳುತ್ತಾರೆ. ಸಾರಿಪುಟ್ಟ, “ಎಲ್ಲ ಪುರುಷರು ನನ್ನ
ದೈಹಿಕ ದೇಹವನ್ನು ನೋಡುವುದಿಲ್ಲ. ಅವರು ನನ್ನ ಬೋಧನೆಗಳನ್ನು (ಸಾಸಾನಾ) ಎದುರಿಸಿದರೆ,
ಉಡುಗೊರೆಗಳನ್ನು (ಡಾನಾ) ನೀಡಿ, ನೈತಿಕತೆಯನ್ನು (ಸಿಲಾ) ಗಮನಿಸಿ, ಮತ್ತು ಮನಸ್ಸಿನ
ಅಭಿವೃದ್ಧಿಯನ್ನು (ಭವನ) ಬೆಳೆಸಿಕೊಳ್ಳಿ, ಅದರ ಹಣ್ಣಿನ ಮೂಲಕ, ಅವರು ಬೆನೆವೊಲೆಂಟ್
ಅವೇಕನ್ಡ್ ಒನ್‌ಬುದ್ದ ಅರಿಯಾ ಮೆಟ್ಟಿಯಾದ ಸಮಯದಲ್ಲಿ ಮರುಜನ್ಮ ಪಡೆಯಲಿದೆ. “

ಮೂರು ಕ್ರಿಯೆಗಳು ಮೆರಿಟೋರಿಯಸ್ ಆಕ್ಷನ್ (ಪುನ್ನಾ) ಗೆ ಆಧಾರವಾಗಿವೆ. [143] ಈ
ಕ್ರಿಯೆಗಳ ಮೂಲಕ ಒಬ್ಬ ವ್ಯಕ್ತಿಯು ಅಸ್ತಿತ್ವದ ಉನ್ನತ ವಿಮಾನಗಳಲ್ಲಿ ಪುನರ್ಜನ್ಮದ
ಬಗ್ಗೆ ಭರವಸೆ ನೀಡಬಹುದು. ಮನಸ್ಸನ್ನು ಅಭಿವೃದ್ಧಿಪಡಿಸುವುದು hana ಾನಾ ರಾಜ್ಯಗಳ ಮೂಲಕ
ಸಾಧಿಸಿದ ತಾತ್ಕಾಲಿಕ ಪರಿಶುದ್ಧತೆಗೆ ಕಾರಣವಾಗುತ್ತದೆ. ಆದರೆ ಇದು ಒಳನೋಟ (ವಿಪಸ್ಸಾನ)
ಮತ್ತು ನಿಜವಾದ ವಿಮೋಚನೆಗೆ ಕಾರಣವಾಗಬಹುದು.
ಅನಗತವಮ್ಸಾ
[144] ಹೆಚ್ಚಿನ ವಿವರಗಳನ್ನು ನೀಡುತ್ತದೆ. ಒಬ್ಬ ಬುದ್ಧನ ಮೆಟ್ಟಿಯಾವನ್ನು
ಜಾಗೃತಗೊಳಿಸಿದ ಬೆನೆವೊಲೆಂಟ್ ಅವರನ್ನು ಭೇಟಿಯಾಗಲು, ಜನರು ಪ್ರಯತ್ನಿಸಿ (ವಿರಿಯಾ)
ಮತ್ತು ದೃ firm ವಾಗಿರಬೇಕು (ದಲ್ಹಾ), ಆಕ್ರೋಶಗೊಂಡ ಮನಸ್ಸಿನಿಂದ (ಉಬ್ಬಿಗ್ಗಾ-ಮನಸ).
“ಆಕ್ರೋಶಗೊಂಡ ಮನಸ್ಸು” ಎಂದರೆ ವಿಮೋಚನೆಗಾಗಿ ಕೆಲಸ ಮಾಡುವ ತುರ್ತು ಅಗತ್ಯವನ್ನು
ಅರಿತುಕೊಳ್ಳುವುದರಿಂದ ಬರುವ ಮನಸ್ಸಿನ ಆಳವಾದ ಸ್ಫೂರ್ತಿದಾಯಕ ಅಥವಾ ತುರ್ತು ಪ್ರಜ್ಞೆ
(ಸಮ್ವೆಗಾ) ಎಂದು ನಾವು is ಹಿಸಬಹುದು. ಒಳ್ಳೆಯ ಕಾರ್ಯಗಳನ್ನು ಮಾಡುವ ಮತ್ತು
ಜಾಗರೂಕರಾಗಿರುವವರೆಲ್ಲರೂ - ಅವರು ಭಿಖುಸ್, ಭಿಕ್ಷುನಿಗಳು, ಜನಸಾಮಾನ್ಯರು, ಅಥವಾ ಲೇ
ವುಮೆನ್ ಆಗಿರಲಿ - ಮುಂದಿನ ಪರೋಪಕಾರಿ ಜಾಗೃತವಾದ ಒಬ್ಬ ಬುದ್ಧನನ್ನು ಎದುರಿಸಲು
ಸಾಧ್ಯವಾಗುತ್ತದೆ. ಬುದ್ಧನಿಗೆ ದೊಡ್ಡ ಗೌರವ ಸಲ್ಲಿಸುವವರೆಲ್ಲರೂ ಪರೋಪಕಾರಿ ಜಾಗೃತವಾದ
ಒಬ್ಬ ಬುದ್ಧ ಮೆಟ್ಟಿಯವರ ಶುಭ ಸಭೆಯನ್ನು ನೋಡುತ್ತಾರೆ. ಪವಿತ್ರ ಜೀವನವನ್ನು
(ಬ್ರಹ್ಮ-ಕ್ಯಾರಿಯಾ) ಅಭ್ಯಾಸ ಮಾಡಬೇಕು. ಉಡುಗೊರೆಗಳನ್ನು (ಡಾನಾ) ನೀಡಬೇಕು. ಆಚರಣೆಯ
ದಿನಗಳನ್ನು (ಉಪೋಸಥ) ಇಡಬೇಕು. ಪ್ರೀತಿಯ ದಯೆ (ಮೆಟ್ಟಾ) ಅನ್ನು ಎಚ್ಚರಿಕೆಯಿಂದ
ಅಭಿವೃದ್ಧಿಪಡಿಸಬೇಕು. ಜಾಗರೂಕತೆ ಮತ್ತು ಪ್ರಶಂಸನೀಯ ಕ್ರಿಯೆಗಳಲ್ಲಿ ಸಂತೋಷಪಡಿಸುವ
ಮೂಲಕ, ಅಂತಿಮವಾಗಿ ದುಃಖವನ್ನು ಕೊನೆಗೊಳಿಸಲು ಸಾಧ್ಯವಾಗುತ್ತದೆ (ದುಕ್ಕಾ).
ವೆನ್.
ಮುಂದಿನ ಪರೋಪಕಾರಿ ಜಾಗೃತವಾದ ಒಬ್ಬ ಬುದ್ಧನನ್ನು ಭೇಟಿಯಾಗಬೇಕಾದರೆ ಉತ್ತಮ ನಡವಳಿಕೆ
(ಕಾರಾನಾ) ಮತ್ತು ಸರಿಯಾದ ಜ್ಞಾನ (ವಿಜ್ಜಾ) ವಿಷಯದಲ್ಲಿ ಸಮತೋಲಿತ ಪ್ರಯತ್ನ ಮಾಡುವುದು
ಅವಶ್ಯಕ ಎಂದು ಲೆಡಿ ಸಯಾಡಾವ್ [145] ಗಮನಸೆಳೆದಿದ್ದಾರೆ.
ಸರಿಯಾದ
ನಡವಳಿಕೆ ಎಂದರೆ ನೈತಿಕತೆ (ಸಿಲಾ) ಮತ್ತು ಏಕಾಗ್ರತೆ (ಸಮಾಧಿ) ಅಭಿವೃದ್ಧಿಪಡಿಸುವುದು.
ಜ್ಞಾನ ಎಂದರೆ ಬುದ್ಧಿವಂತಿಕೆಯನ್ನು ಅಭಿವೃದ್ಧಿಪಡಿಸುವುದು (ಪನ್ನಾ). ಸರಿಯಾದ
ನಡವಳಿಕೆಯನ್ನು ಧ್ವನಿ ಕೈಕಾಲುಗಳಿಗೆ ಹೋಲಿಸಬಹುದು. ಸರಿಯಾದ ಜ್ಞಾನವನ್ನು ನೋಡಲು
ಸಾಧ್ಯವಾಗುವುದಕ್ಕೆ ಹೋಲಿಸಬಹುದು. ಒಂದು ಅಥವಾ ಇನ್ನೊಬ್ಬರು ಕಾಣೆಯಾಗಿದ್ದರೆ, ಒಬ್ಬ
ವ್ಯಕ್ತಿಯು ವಿಫಲನಾಗುತ್ತಾನೆ. ಒಬ್ಬ ವ್ಯಕ್ತಿಯು ಉದಾರವಾಗಿರಬಹುದು ಮತ್ತು ಐದು
ಉಪದೇಶಗಳ ಶಾಶ್ವತ ನೈತಿಕ ನಿಯಮಗಳನ್ನು ಮತ್ತು ಆಚರಣೆಯ ದಿನಗಳಲ್ಲಿ ಎಂಟು ನಿಯಮಗಳನ್ನು
ಇಟ್ಟುಕೊಳ್ಳಬಹುದು, ಆದರೆ ಜ್ಞಾನದ ಬೀಜಗಳನ್ನು ನೆಡಲಾಗದಿದ್ದರೆ, ಆ ವ್ಯಕ್ತಿಯು ಒಬ್ಬ
ಬುದ್ಧನ ಮೆಟ್ಟಿಯಾವನ್ನು ಜಾಗೃತಗೊಳಿಸಬಹುದು ಆದರೆ ಎಚ್ಚರಗೊಳ್ಳಲು ಸಾಧ್ಯವಾಗುವುದಿಲ್ಲ.
ಜ್ಞಾನವನ್ನು ಮಾತ್ರ ಅಭಿವೃದ್ಧಿಪಡಿಸಿದರೆ, ತಪ್ಪಾದ ನಡವಳಿಕೆಯು ಒಂದು ಬುದ್ಧನನ್ನು
ಎದುರಿಸುವ ಸಾಧ್ಯತೆಗಳು ಸ್ವಲ್ಪಮಟ್ಟಿಗೆ ಆಗುತ್ತವೆ, ಈ ಪರೋಪಕಾರಿ ಜಾಗೃತವಾದ ಒಂದು
ಬುದ್ಧ ವಿತರಣೆ ಮತ್ತು ಮುಂದಿನದಾದ ಮಧ್ಯದ ಅವಧಿ (ಅಂಟಾರಾ-ಕಪ್ಪಾ) ಕಾರಣದಿಂದಾಗಿ.
ವೆನ್
ಉಲ್ಲೇಖಿಸಿದ ತಪ್ಪು ನಡವಳಿಕೆಯ ಉದಾಹರಣೆಗಳು. ಲೆಡಿ ಸಯಾಡಾವ್: ಉದಾರವಾಗಿಲ್ಲ, ದೈಹಿಕ
ಕ್ರಿಯೆಗಳಲ್ಲಿ ಕಳಪೆಯಾಗಿ ಕಾಪಾಡಿಕೊಳ್ಳುವುದು, ಮಾತಿನಲ್ಲಿ ಅನಿಯಂತ್ರಿತನಾಗಿರುವುದು
ಮತ್ತು ಆಲೋಚನೆಯಲ್ಲಿ ಅಶುದ್ಧ. ಅಂತಹ ನಡವಳಿಕೆಯು ಮುಂದಿನ ಜೀವನದಲ್ಲಿ ಅಥವಾ ಮುಂದಿನ
ಜೀವನದಲ್ಲಿ ಕೆಳ ಕ್ಷೇತ್ರಗಳಲ್ಲಿ ಪುನರ್ಜನ್ಮ. ಈ ರೀತಿಯಾಗಿ ವರ್ತಿಸುವ ಜನರು ಉನ್ನತ
ಜಗತ್ತಿನಲ್ಲಿ ಮರುಜನ್ಮ ಪಡೆಯುವಲ್ಲಿ ಯಶಸ್ವಿಯಾದರೆ, ಅವರ er ದಾರ್ಯದ ಕೊರತೆಯು ಅವರು
ಜೀವನ ಸಾಗಿಸುವಲ್ಲಿ ಕಷ್ಟಗಳು, ಪ್ರಯೋಗಗಳು ಮತ್ತು ಕ್ಲೇಶಗಳನ್ನು ಎದುರಿಸುತ್ತಾರೆ
ಎಂದರ್ಥ. ನಿಯಮಗಳನ್ನು ಇಟ್ಟುಕೊಳ್ಳದಿರುವ ಮೂಲಕ, ಅವರು ವಿವಾದಗಳು, ಜಗಳಗಳು, ಕೋಪ
ಮತ್ತು ದ್ವೇಷವನ್ನು ಪೂರೈಸುವ ಸಾಧ್ಯತೆಯಿದೆ; ಮತ್ತು ಅವು ರೋಗಗಳು ಮತ್ತು ಕಾಯಿಲೆಗಳಿಗೆ
ಗುರಿಯಾಗುತ್ತವೆ. ಇದು ಕೆಳ ಪ್ರಪಂಚಕ್ಕೆ ಕಾರಣವಾಗುವ ಕ್ರಿಯೆಗಳನ್ನು ತಪ್ಪಿಸಲು
ಇನ್ನಷ್ಟು ಕಷ್ಟಕರವಾಗಿಸುತ್ತದೆ.
ಆದಾಗ್ಯೂ,
ಇಂದು ಒಬ್ಬ ವ್ಯಕ್ತಿಯು ಈಗಾಗಲೇ ಜಾಗೃತಿಯನ್ನು ಸಾಧಿಸಲು ಈ ಹಿಂದೆ ಈಗಾಗಲೇ
ಸಿದ್ಧಪಡಿಸಿದ್ದಾನೆ. ಈ ಜೀವನದಲ್ಲಿ ಸರಿಯಾದ ಪ್ರಯತ್ನ ಮಾಡಿದರೆ, ಆ ವ್ಯಕ್ತಿಯು ಕನಿಷ್ಠ
ಜಾಗೃತಿಯ ಮೊದಲ ಹಂತವನ್ನು ತಲುಪಬಹುದು ಮತ್ತು ಸೊಟಾಪಣ್ಣನಾಗಬಹುದು. ನಂತರ, ಕೆಳ
ಕ್ಷೇತ್ರಗಳಲ್ಲಿ ಪುನರ್ಜನ್ಮಕ್ಕೆ ಕಾರಣವಾಗುವ ಯಾವುದೇ ಕ್ರಿಯೆಯನ್ನು ಮಾಡುವುದು
ಅಸಾಧ್ಯ.
ಅಂತಹ
ವ್ಯಕ್ತಿಯು ಮುಂದಿನ ಪರೋಪಕಾರಿ ಜಾಗೃತವಾದ ಒಬ್ಬ ಬುದ್ಧನನ್ನು ನೋಡುವ ಅವಕಾಶವನ್ನು
ಕಳೆದುಕೊಳ್ಳುತ್ತಾನೆ ಎಂದು ಇದರ ಅರ್ಥವಲ್ಲ. ಅಂತಿಮವಾಗಿ, ರಿಟರ್ನರ್ ಅಲ್ಲದವನಾಗಿ,
ಅವನು ಅಥವಾ ಅವಳು ಸುಧವಾಸ ಬ್ರಹ್ಮ ಜಗತ್ತಿನಲ್ಲಿ ಮರುಜನ್ಮ ಪಡೆಯಬಹುದು, ಮತ್ತು ಈ
ಪ್ರಪಂಚಗಳಲ್ಲಿನ ಜೀವನವು ಹಲವಾರು ಬುದ್ಧರ ವೃತ್ತಿಜೀವನವನ್ನು ವ್ಯಾಪಿಸಬಹುದು. [146]
.
ಅಂತಹ ವ್ಯಕ್ತಿಯು ಜಾಗೃತಿಗೆ ಕಾರಣವಾಗುವ ಅಂಶಗಳನ್ನು ಅಭ್ಯಾಸ ಮಾಡದಿದ್ದರೆ, ಈ ಬುದ್ಧನ
ವಿತರಣೆಯ ಸಮಯದಲ್ಲಿ ಅವನು ಅಥವಾ ಅವಳು ಸಂಪೂರ್ಣವಾಗಿ ತಪ್ಪಿಸಿಕೊಳ್ಳುತ್ತಾರೆ ಮತ್ತು
ಮುಂದಿನ ಪರೋಪಕಾರಿ ಜಾಗೃತವಾದ ಒಂದು ಬುದ್ಧನ ವಿತರಣೆಯ ಸಮಯದಲ್ಲಿ ಮಾತ್ರ ಬಿಡುಗಡೆಯನ್ನು
ಸಾಧಿಸಲು ಸಾಧ್ಯವಾಗುತ್ತದೆ.
ವೆನ್.
ಈ ಜೀವನದಲ್ಲಿ ಮಾಡಬೇಕಾದ ಅಗತ್ಯ ಕೆಲಸಕ್ಕೆ ಸಂಬಂಧಿಸಿದ ಲೆಡಿ ಸಯಡಾವ್ ಅವರ ಸೂಚನೆಗಳು
ಬರಿ ಒಳನೋಟ ಧ್ಯಾನವನ್ನು ಅಭ್ಯಾಸ ಮಾಡುವ ವ್ಯಕ್ತಿಯಿಂದ ಏನು ಮಾಡಬೇಕು. [147] ಹದಿನೈದು
ಉತ್ತಮ ಕ್ರಿಯೆಗಳಲ್ಲಿ (ಕಾರಾನಾ-ಧಮ್ಮ) ಮೊದಲ ಹನ್ನೊಂದನ್ನು ಪೂರೈಸಬೇಕು, [148]
ಅಂದರೆ hana ಾನಾ ರಾಜ್ಯಗಳನ್ನು ಹೊರತುಪಡಿಸಿ ಎಲ್ಲರೂ. ಮೊದಲ ನಾಲ್ಕು ಕ್ರಿಯೆಗಳು
ಹೀಗಿವೆ: (1) ನೈತಿಕತೆ, [149] (2) ಪ್ರಜ್ಞೆಯ ಬಾಗಿಲುಗಳನ್ನು ಕಾಪಾಡುವುದು, (3)
ತಿನ್ನುವಲ್ಲಿ ಮಧ್ಯಮವಾಗಿರುವುದು ಮತ್ತು (4) ಎಚ್ಚರ.
ಮುಂದಿನ
ಏಳು ಗುಣಗಳು ರಾಯಲ್ ಗಡಿ ಪಟ್ಟಣದ ನಾಗರಿಕರಿಗೆ ವಿವಿಧ ರಕ್ಷಣೆಗಳಿಗೆ ಹೋಲಿಸಿದರೆ ಏಳು
ಉತ್ತಮ ರಾಜ್ಯಗಳು (ಸದ್ದಮ್ಮ) ಒಂದು ಬುದ್ಧನನ್ನು ಜಾಗೃತಗೊಳಿಸಿದವು: [150]
ಬೆನೆವೊಲೆಂಟ್ ಜಾಗೃತಿಯಲ್ಲಿ ನಂಬಿಕೆ (ಸದ್ದ) ಒಬ್ಬ ಬುದ್ಧನು ಆಳವಾಗಿ ಹುದುಗಿರುವ ಸ್ತಂಭದಂತೆ.
ನಮ್ರತೆ (ಹಿರಿ) ಆಳವಾದ, ವಿಶಾಲವಾದ ಕಂದಕದಂತೆ ಮತ್ತು ದೇಹ, ಮಾತು ಮತ್ತು ಮನಸ್ಸಿನಲ್ಲಿ ತಪ್ಪು ನಡವಳಿಕೆಯ ಬಗ್ಗೆ ಶಿಷ್ಯನು ನಾಚಿಕೆಪಡುತ್ತಾನೆ.
ತಪ್ಪು
ಮಾಡುವುದರಿಂದ ಕುಗ್ಗುವುದು (ಒಟ್ಟಾಪ್ಪ) ನಗರದ ಸುತ್ತಲಿನ ಎತ್ತರದ, ಅಗಲವಾದ
ರಸ್ತೆಯಂತೆ ಮತ್ತು ದೇಹ, ಮಾತು ಮತ್ತು ಮನಸ್ಸಿನಲ್ಲಿ ತಪ್ಪು ನಡವಳಿಕೆಯನ್ನು
ತಪ್ಪಿಸುವುದರಲ್ಲಿ ಶಿಷ್ಯನು ಕಾಳಜಿ ವಹಿಸುತ್ತಾನೆ.
ದೊಡ್ಡ
ಕಲಿಕೆಯು (ಬಹುವ್-ಶಾಕಾ) ಈಟಿಗಳು ಮತ್ತು ಕತ್ತಿಗಳ ದೊಡ್ಡ ಶಸ್ತ್ರಾಸ್ತ್ರಗಳಂತಿದೆ.
ಹೆಚ್ಚು ಕೇಳಿದ, ಕೇಳಿದ್ದನ್ನು ನೆನಪಿಸಿಕೊಳ್ಳುವ, ಮತ್ತು ಅದನ್ನು ಅಮೂಲ್ಯವಾಗಿ ಯಾರು
ಎಂದು ನೆನಪಿಸಿಕೊಳ್ಳುತ್ತಾರೆ ಎಂದರೆ ಪರೋಪಕಾರಿ ತಿಳಿದಿರುವ ವ್ಯಕ್ತಿಯು ಒಬ್ಬ ಬುದ್ಧನ
ಸಿದ್ಧಾಂತವನ್ನು ಜಾಗೃತಗೊಳಿಸಿದನು.
ಶಕ್ತಿ
(ವಿರಿಯಾ) ನಗರವನ್ನು ರಕ್ಷಿಸುವ ದೊಡ್ಡ ಸೈನ್ಯದಂತಿದೆ, ಏಕೆಂದರೆ ಒಬ್ಬ ವ್ಯಕ್ತಿಯು
ಕೌಶಲ್ಯರಹಿತ ಮಾನಸಿಕ ಸ್ಥಿತಿಗಳನ್ನು ತೊಡೆದುಹಾಕಲು, ನುರಿತ ಮಾನಸಿಕ ಸ್ಥಿತಿಗಳನ್ನು
ಸ್ವಾಧೀನಪಡಿಸಿಕೊಳ್ಳಲು, ಅಚಲವಾಗಿರಲು, ಮುಂಚಿತವಾಗಿ ದೃ firm ವಾಗಿರಲು ಮತ್ತು ನುರಿತ
ಮಾನಸಿಕ ಸ್ಥಿತಿಗಳೊಂದಿಗೆ ಸತತವಾಗಿ ತೊಡಗಿಸಿಕೊಳ್ಳಲು ಶಕ್ತಿಯನ್ನು ಪ್ರಚೋದಿಸಬೇಕು.
ಮೈಂಡ್‌ಫುಲ್‌ನೆಸ್
(ಸತಿ) ಬುದ್ಧಿವಂತ, ಬುದ್ಧಿವಂತ ಗೇಟ್ ಕೀಪರ್‌ನಂತಿದೆ, ಅವರು ಅಪರಿಚಿತ ಜನರಿಗೆ
ಪ್ರವೇಶವನ್ನು ನಿರಾಕರಿಸುತ್ತಾರೆ ಮತ್ತು ತಿಳಿದಿರುವವರಲ್ಲಿ ಮಾತ್ರ ಅವಕಾಶ
ನೀಡುತ್ತಾರೆ. ಒಬ್ಬ ವ್ಯಕ್ತಿಯು ಅತ್ಯುನ್ನತ ಮಟ್ಟದ ಸಾವಧಾನತೆ ಮತ್ತು ತಾರತಮ್ಯವನ್ನು
ಹೊಂದಿರಬೇಕು.
ವಿಸ್ಡಮ್
(ಪನ್ನಾ) ಎನ್ನುವುದು ಪ್ಲ್ಯಾಸ್ಟರ್‌ನಿಂದ ಆವೃತವಾದ ಎತ್ತರದ, ಅಗಲವಾದ
ರಾಂಪಾರ್ಟ್‌ನಂತಿದೆ. ಒಬ್ಬ ವ್ಯಕ್ತಿಯು ಬುದ್ಧಿವಂತಿಕೆಯನ್ನು ಹೊಂದಿರಬೇಕು
(ಕತ್ತರಿಸುವುದು) ಏರಿಕೆ ಮತ್ತು ಕುಸಿತಕ್ಕೆ ಕಾರಣವಾಗುತ್ತದೆ, ಉದಾತ್ತ ನುಗ್ಗುವಿಕೆಯು
ದುಃಖದ ಸಂಪೂರ್ಣ ನಾಶಕ್ಕೆ ಕಾರಣವಾಗುತ್ತದೆ.

ಎಲ್ಲಾ ಏಳು ಉತ್ತಮ ರಾಜ್ಯಗಳು ವ್ಯಕ್ತಿಗೆ ತಪ್ಪು ಕ್ರಮಗಳನ್ನು ತ್ಯಜಿಸಲು ಮತ್ತು
ಉತ್ತಮ ಕ್ರಮಗಳನ್ನು ಬೆಳೆಸಲು, ಆಪಾದಿತವಾದದ್ದನ್ನು ತ್ಯಜಿಸಲು ಮತ್ತು ನಿಷ್ಕಪಟತೆಯನ್ನು
ಬೆಳೆಸಲು ಅನುವು ಮಾಡಿಕೊಡುತ್ತದೆ. ಹೀಗೆ ಅವನು ಶುದ್ಧತೆಯನ್ನು ಬೆಳೆಸುತ್ತಾನೆ.

ಜೀವನದಲ್ಲಿ ನಾವು ನಿಬ್ಬಾನಾ ಗುರಿಯನ್ನು ಸಾಧಿಸಲು ಸಾಧ್ಯವಾಗುತ್ತದೆಯೇ ಅಥವಾ ಒಬ್ಬ
ಬುದ್ಧ ಆರಿ ಮೆಟ್ಟಿಯಾವನ್ನು ಜಾಗೃತಗೊಳಿಸಿದ ಪರೋಪಕಾರಿ ಅಡಿಯಲ್ಲಿ ಮಾತ್ರ ನಾವು ಅದನ್ನು
ಮಾಡಲು ಸಾಧ್ಯವಾಗುತ್ತದೆಯೇ ಎಂಬ ಬಗ್ಗೆ ನಾವು ಚಿಂತಿಸಬೇಕಾಗಿಲ್ಲ. ನಾವು
ಸಾಧ್ಯವಾದಷ್ಟು ಉತ್ತಮ ಪ್ರಯತ್ನ ಮಾಡಿದರೆ, ಅಂತಹ ಪ್ರಶ್ನೆಗಳು ತಮ್ಮನ್ನು ತಾವು
ನೋಡಿಕೊಳ್ಳುತ್ತವೆ. ನಾವು ಸಿಲಾ, ಸಮಾಧಿ ಮತ್ತು ಪನ್ನಾದಲ್ಲಿ ಸಾಧ್ಯವಾದಷ್ಟು
ಬೆಳೆಯಬೇಕು, ಈ ರೀತಿಯಾಗಿ ನಾವು ಎಲ್ಲಾ ದುಃಖಗಳ ಅಂತ್ಯಕ್ಕೆ ಬರಲು ಸಾಧ್ಯವಾಗುತ್ತದೆ
ಎಂಬ ವಿಶ್ವಾಸವಿದೆ.
ಸತ್ಯವು ಜಯಗಳಿಸುತ್ತದೆ!
ಚಾರ್ಲಿ ಚಾಪ್ಲಿನ್ ಲಾವೆಗಾನೊ
ಸಸ್ಯಾಹಾರಿ ಜಾಗತಿಕ ತ್ವರಿತ ಆಹಾರ ಸರಪಳಿ ಭಾರತಕ್ಕೆ ಬಂದಿದೆ! ಬೆಂಗಳೂರಿನಾದ್ಯಂತದ
ಸ್ಥಳಗಳು ಮತ್ತು ದೇಶಾದ್ಯಂತ ವಿಸ್ತರಿಸಲು ಯೋಜಿಸುತ್ತಿರುವುದರಿಂದ, ಇದು ಅನೇಕ ನಗರ
ಸಸ್ಯಾಹಾರಿಗಳಿಗೆ ತ್ವರಿತವಾಗಿ ನೆಚ್ಚಿನದಾಗಿದೆ. ಬರ್ಗರ್ಸ್, ಪಿಜ್ಜಾಗಳು ಐಸ್
ಕ್ರೀಮ್‌ಗಳನ್ನು ಸುತ್ತುತ್ತವೆ ಇವೆಲ್ಲವೂ ಅತ್ಯಂತ ಒಳ್ಳೆ ಬೆಲೆಯಲ್ಲಿ ನೀಡಲಾಗುವ
ರುಚಿಕರವಾದ ವಸ್ತುಗಳು. ಸ್ನೇಹಿತರು, ಕುಟುಂಬ ಸದಸ್ಯರು ಅಥವಾ ನೀವೇ ಸೇರಲು ಇದು ಸೂಕ್ತ
ಸ್ಥಳವಾಗಿದೆ. ನೀವು ಇಲ್ಲಿ ಇನ್ನಷ್ಟು ಕಲಿಯಬಹುದು.
(https://www.
ಸಸ್ಯಾಹಾರಿ ವೋಗು
ಇಂದಿರಾನಗರದ
ಈ ವಿಲಕ್ಷಣ ರೆಸ್ಟೋರೆಂಟ್ ಸಸ್ಯಾಹಾರಿ ಜಪಾನೀಸ್, ಇಟಾಲಿಯನ್, ಆಫ್ರಿಕನ್ ಮತ್ತು
ಏಷ್ಯನ್ ಭಕ್ಷ್ಯಗಳನ್ನು ಒಳಗೊಂಡಿರುವ ಮೆನುವನ್ನು ಹೊಂದಿದೆ. ನೀವು ಸಸ್ಯ ಆಧಾರಿತ
ಪಾಕಪದ್ಧತಿಯ ಜಗತ್ತಿಗೆ ಹೊಸಬರಾಗಲಿ ಅಥವಾ ಯಾವುದಕ್ಕೂ ಸಾಕಷ್ಟು ಸಾಹಸವನ್ನು
ಅನುಭವಿಸುತ್ತಿರಲಿ-ವಿನೋದವು ಸಸ್ಯಾಹಾರಿ ವೋಗ್‌ನಲ್ಲಿ ಪ್ರಾರಂಭವಾಗಿದೆ! ಹುಟ್ಟುಹಬ್ಬದ
ಭೋಜನಕ್ಕೆ ಇದು ಸೂಕ್ತ ಸ್ಥಳವಾಗಿದೆ. ನೀವು ಇಲ್ಲಿ ಇನ್ನಷ್ಟು ಕಲಿಯಬಹುದು. .
ಬೆಂಗಳೂರಿನಾದ್ಯಂತ ಹೆಚ್ಚಿನ ಸಸ್ಯಾಹಾರಿ ಆಯ್ಕೆಗಳಿಗಾಗಿ, ಭಾರತೀಯ ಹರಿಕಾರರ ಗೈಡ್ ಟು ವೆಗಾನಿಸಂ ಅನ್ನು ಪರಿಶೀಲಿಸಿ (https://onegood.in/pages/indian-beginners-guide-to-hagenism). ಈ ಸಮಗ್ರ ಸಂಪನ್ಮೂಲವು ಭಾರತದಲ್ಲಿ ಸಸ್ಯ ಆಧಾರಿತ ಹೋಗುವುದರ ಬಗ್ಗೆ ನೀವು ತಿಳಿದುಕೊಳ್ಳಬೇಕಾದ ಎಲ್ಲವನ್ನೂ ಒದಗಿಸುತ್ತದೆ.
ಚೈನಿತಾ ರಿಯಲ್ ಮೆಕ್ಸಿಕನ್ ಆಹಾರ
ಅಧಿಕೃತ
ಮೆಕ್ಸಿಕನ್ ಪಾಕಪದ್ಧತಿಯನ್ನು ಪೂರೈಸುವ ಬೆಂಗಳೂರಿನಲ್ಲಿ ಚೈನಿತಾ ಏಕೈಕ ಸ್ಥಳವಾಗಿದೆ.
ಇದು ಕೈಗೆಟುಕುವ ಮಾತ್ರವಲ್ಲ, ಚುರೋಸ್, ಮನೆಯಲ್ಲಿ ತಯಾರಿಸಿದ ಸಸ್ಯಾಹಾರಿ ಚೀಸ್ ಮತ್ತು
ಸೋರಿಜೊ-ಪ್ಲಸ್ ಟ್ಯಾಕೋಸ್, ಎಂಚಿಲಾಡಾಸ್, ಬುರ್ರಿಟೋಸ್ ಮತ್ತು ನ್ಯಾಚೋಸ್ ಸೇರಿದಂತೆ
ಸಂಪೂರ್ಣ ಸಸ್ಯಾಹಾರಿ ಮೆನು ಮೂಲಕ ನೀವು ಫ್ಲಿಪ್ ಮಾಡುವುದನ್ನು ಆನಂದಿಸಬಹುದು! ನಿಮ್ಮ
ಸಾಮಾನ್ಯ ಭಾರತೀಯ ಶುಲ್ಕಕ್ಕಿಂತ ಭಿನ್ನವಾದದ್ದನ್ನು ನೀವು ಹುಡುಕುತ್ತಿದ್ದರೆ (ಮತ್ತು
ನಿಮ್ಮ ಎಲ್ಲ ಸ್ನೇಹಿತರು ಏನನ್ನಾದರೂ ಹುಡುಕಲು ಸಾಧ್ಯವಾಗುವ ಸ್ಥಳವೂ ಇರಬಹುದು!), ಇದು
ಹೋಗಬೇಕಾದ ಸ್ಥಳವಾಗಿದೆ! ನೀವು ಇಲ್ಲಿ ಇನ್ನಷ್ಟು ಕಲಿಯಬಹುದು. (https://www.chinita.in/)
ಹಬೀಬಿ ಫಲಾಫೆಲ್
ನೀವು
ಬೆಂಗಳೂರಿನಲ್ಲಿ ಪರಿಣಿತ ಸಸ್ಯಾಹಾರಿ ಆಗಿದ್ದರೆ, ಈ ರೆಸ್ಟೋರೆಂಟ್ ನಮ್ಮ
ಮಾರ್ಗದರ್ಶಿಯಲ್ಲಿದೆ ಎಂದು ನೀವು ಬಹುಶಃ ess ಹಿಸಿದ್ದೀರಿ. ಇದು ಸಂಪೂರ್ಣವಾಗಿ
ಸಸ್ಯಾಹಾರಿ ಫಲಾಫೆಲ್ ಸರಪಳಿ, ಇದು ಸಸ್ಯಾಹಾರಿಗಳ ಬಗ್ಗೆ ತುಂಬಾ ಸ್ನೇಹಪರವಾಗಿದೆ! ಹೊಸ
ಸಸ್ಯಾಹಾರಿ ಫಲಾಫೆಲ್ ಹೊದಿಕೆಗಳು, ಬರ್ಗರ್‌ಗಳು, ಸ್ಯಾಂಡ್‌ವಿಚ್‌ಗಳು ಮತ್ತು
ಪ್ಲ್ಯಾಟರ್‌ಗಳನ್ನು ಕೈಗೆಟುಕುವ ಬೆಲೆಗೆ ಪಡೆಯಿರಿ. ಇದಲ್ಲದೆ, ಮಾಲೀಕರು ಆಹಾರ
ಪ್ಯಾಕೇಜಿಂಗ್ ಮತ್ತು ತ್ಯಾಜ್ಯವನ್ನು ಕಡಿಮೆ ಮಾಡಲು ಹೆಚ್ಚಿನ ಪ್ರಗತಿ
ಸಾಧಿಸುತ್ತಿದ್ದಾರೆ. ನೀವು ಇಲ್ಲಿ ಇನ್ನಷ್ಟು ಕಲಿಯಬಹುದು. (https://habibifalafel.com/)
ಸ್ಥಳೀಯವಾಗಿ ಹೋಗಿ

ಸಾವಯವ ಸಸ್ಯಾಹಾರಿ ರೆಸ್ಟೋರೆಂಟ್ ಸಸ್ಯಾಹಾರಿ ದಕ್ಷಿಣ ಭಾರತದ ಭಕ್ಷ್ಯಗಳು, ಪಿಜ್ಜಾ
ಮತ್ತು ಐಸ್ ಕ್ರೀಮ್ ಅನ್ನು ನೀಡುತ್ತದೆ! ಮೇಲ್ oft ಾವಣಿಯಲ್ಲಿ ಭೋಜನವನ್ನು ಆನಂದಿಸಲು
ಸ್ನೇಹಿತರೊಂದಿಗೆ ಭೇಟಿಯಾಗಲು ಇದು ಉತ್ತಮ ವಾತಾವರಣವನ್ನು ಹೊಂದಿದೆ. ನೀವು ಇಲ್ಲಿ
ಇನ್ನಷ್ಟು ಕಲಿಯಬಹುದು. (https://gonative.in/pages/farm-to-table)
ಬರ್ಮ ಬರ್ಮ ಬರ್ಮ
ನೀವು
ಬರ್ಮೀಸ್ ಪಾಕಪದ್ಧತಿಯನ್ನು ಪ್ರಯತ್ನಿಸಿದ್ದೀರಾ? ಈಗ ನೀವು ಸಾಕಷ್ಟು ರೋಮಾಂಚಕಾರಿ
ಸಸ್ಯಾಹಾರಿ ಆಯ್ಕೆಗಳೊಂದಿಗೆ ಮಾಡಬಹುದು. ಪಟ್ಟಣದ ಹೆಚ್ಚಿನ ರೆಸ್ಟೋರೆಂಟ್‌ಗಳಿಗಿಂತ ಇದು
ಸ್ವಲ್ಪ ಹೆಚ್ಚು ದುಬಾರಿಯಾಗಿದೆ, ಆದ್ದರಿಂದ ಪದವಿ ಭೋಜನದಂತಹ ವಿಶೇಷ ಸಂದರ್ಭಕ್ಕಾಗಿ
ಧರಿಸಿ! ಅವರು ರುಚಿಕರವಾದ ಅಣಕು ಮಾಂಸ, ತೋಫು ಮತ್ತು ಫಲಾಫೆಲ್ ಪ್ರೋಟೀನ್‌ಗಳನ್ನು
ಹೃತ್ಪೂರ್ವಕ ಭಕ್ಷ್ಯಗಳಾಗಿ ತಯಾರಿಸಬಹುದು. ನೀವು ಇನ್ನಷ್ಟು ಕಲಿಯಬಹುದು (https://www.burmaburma.in/)HERE. (https://www.burmaburma.in/)
ಹಸಿರಾದ ಸಿದ್ಧಾಂತ
ರೆಸ್ಟೋರೆಂಟ್‌ನ
ಸಸ್ಯಾಹಾರಿ ಮೆನು ಹಲವಾರು ಸಸ್ಯಾಹಾರಿ ಆಯ್ಕೆಗಳನ್ನು ಹೊಂದಿದೆ. ಅವರ ಭೂಖಂಡದ
ಭಕ್ಷ್ಯಗಳು, ಇಟಾಲಿಯನ್ ವಿಶೇಷತೆಗಳು ಮತ್ತು ರುಚಿಕರವಾದ ಪಾನೀಯಗಳು ಯಾವುದೇ ಅಂಗುಳನ್ನು
ಮೆಚ್ಚಿಸುವುದು ಖಚಿತ. ನೀವು ಇಲ್ಲಿ ಇನ್ನಷ್ಟು ಕಲಿಯಬಹುದು. (https://www.greentheory.in/)
Buddha Purnima Kannada Dhamma Talk. By Venerable.Ananda Bhante
63) Classical Benevolent Kazakh-Классикалық қазақ,
Public


Санау әні | Counting song | Учимся считать [Torghai-TV]
Байлықсыз денсаулық
Кәстрөлдердегі көкөністер мен жемістерді өсіріңіз
63-те ояну және нибанна ояну және нибанна үшін 🍑 🍊 🍇 🍌 🍌 🍎 🍎 🍎 🍌 🍎 🍌 🍌 🍎 🍌 🍎 🍎🍎 🍎🍎 🍎🍎 🌱🍉 🌱🍉 🌱🌱 🌱🌱 🌱🌱 🌱🌱 🌱 🌱🌱 🌱🌱 🌽🍅🍜 🍝🍓 🍝 🍝🍊 🍈 🍈🍈 🇧🇧 🍊 🍊 🌵 🌵 🍈 🍈 🍈 🍐 🍐🍅 🍊
Үшінші асыл шындық: азапты тоқтатудың шынайы - бұл актуалдандырылатын
Джана
Джхан
- бұл терең тыныштықтың медиальды күйі және концентрацияның асыл
тұқымды жағдайы, онда ақыл-ойдың таңдалды және сіңірілген зияны бар. Бұл
дұрыс концентрацияны дамытудың негізі.
Анықтама (салғанмен)
[Бірінші джана]
«Монах
- бұл монах - бұл бейтараптыққа толы болған жағдайда, балғайлық
қасиеттерден шығарылды - бірінші джханнан кіреді және қалады: алға және
қайта құрылғаннан кейін, бағытталған ойлар мен бағалаумен бірге. Ол
терге және құрбандыққа, зақымдалады және осы денені алып кетуден
туындаған және ләззатпен толтырады. Оның бүкіл денесі пайда болғаннан
және одан шығудан туындаған ештеңе жоқ.
«Білікті
ванна немесе ванна шәкірті бритманның шәкірті, бір-біріне илеп илеп,
сумен жуып, қайтадан сумен тазартады, сондықтан ванна ұнтағы доптары
қаныққан, ылғалданған, ішіне және онсыз Дегенмен там тамшыламас еді;
Осылайша, монах, бұл денені зақымдауы мүмкін және оны алып кетуден
туындаған және ләззат алумен байланысты. Оның бүкіл денесі
тепе-дәрілерден бас тартты және одан шығудан туындаған ештеңе жоқ …
[Екінші Жана]
«Сонымен
қатар, бағытталған ойлар мен бағалаулармен, ол екінші Жанаға кіріп,
сақталады және қалады және қалады. Ол терге және құрбандыққа, зақымдауға
және осы денені композициядан шыққаннан және қуанып, ләззат алады. Оның
бүкіл денесі меншөптен пайда болған ештеңе жоқ.
«Көктемгі
суды ұдайы бар көлі сияқты, шығыс, батыс, солтүстік, солтүстігінен,
оңтүстігінен, аспандармен және аспандар көлденең судың салқындауы үшін
мезгіл-мезгіл көп мөлшерде және аспандармен бірге Пермелер мен
порвадалар, тұншығып, салқын сулармен толтырыңыз, салқын сулармен
өңделмеген көлдің құрамына кірмейді; Осылайша, монахқа кіріп кетеді,
зардап шегіп, осы денені сабақтан шыққаннан және қуанта отырып, осы
денені толықтырады. Оның бүкіл денесі барлық тепе-дәрілер мен көңілнен
шыққаннан бері дүниеге келмейді …
[Үшінші Жана]
«Сонымен
қатар, тепе-дәрілердің күші бар, ол теңдеседі, ақылмен және сергек
болып, денеге ләззат алады. Ол үшінші Жанадан кіреді және қалады,
олардың ішінде асылдар «теңдік пен ақыл-ой, ол жағымды қамқорлыққа ие»
деп жариялады. Ол қатты қыдырған. ‘Ол құшақтап, зақымдалады және осы
денені ләззат алып тастайды, сондықтан олар бар Оның бүкіл денесінің
ешнәрсе пайдасыз болған жоқ.
«Көк,
ақ, ақ, немесе қызыл-лотос тоғандағыдай, суда туылған және өсіп келе
жатқан көк, ақ немесе қызыл лотерустың кейбіреуі болуы мүмкін, олар суға
батырып, суға батырып, гүлденбестен гүл қалдырады судан, олар өздеріне
еніп, құрметтеліп, тұншығып, тамырларынан өздеріне салқын суға толы және
олар өздерінің кеңестеріне толы, ал олар көк, ақ немесе қызыл лоттердің
ешнәрсе салқын сумен байланбайды; Осылайша, монах пен перивадалар,
зардап шегіп, осы денені ләззатпен бөліп тастайды. Оның бүкіл денесі
ләззат алмағандықтан ешнәрсе білмейді …
[Төртінші Джхан]
«Сонымен
қатар, ләззат пен күйзеліске ұшырағандықтан, ертерек және күйзеліске
ұшырап, ол бұрын-соңды елге және күйзеліске ұшырады - ол төртінші
джханға кіріп, қалады. Ол денені таза, жарқын білімді, соншалықты таза,
жарқын хабардар етпейді.
«Ер
адам ақ шүберекті ұзартпайтын дененің бір бөлігі болмас үшін, ер адам
басынан аяғына дейін отырғандай, оның денесінің бөлігі болмайды;
Осылайша, монах отырады, денесін таза, жарқын хабардар етіп жатыр. Оның
бүкіл денесі таза, жарқын хабардар етпейтін ештеңе жоқ ».
(Ангуттара Никая, 5.28)
«Ер
адам ақ шүберекті ұзартпайтын дененің бір бөлігі болмас үшін, ер адам
басынан аяғына дейін отырғандай, оның денесінің бөлігі болмайды;
Осылайша, монах отырады, денесін таза, жарқын хабардар етіп жатыр. Оның
бүкіл денесі таза, жарқын хабардар етпейтін ештеңе жоқ ».
(Ангуттара Никая, 5.28)
Жананың шеберлігі - даналықтың белгісі
«Мен төрт қасиетті, үлкен қырағылық, ұлы ер адам боламын деп мәлімдеймін. Қай төрт?
«Бауыр,
брахман, онда ол әл-ауқат пен көптеген адамдардың бақытын біледі және
көптеген адамдарды асыл жыныстықта қалыптастырды, бұл таңқаларлық
нәрсенің дұрыс, дұрыс екендігінің лайықтығы.
«Ол
ол ойланғысы келетін ойды ойлайды және ол ойланғыңыз келмейді деп
ойламайды. Ол кез-келген шешілгісі келеді, және ол ешқандай шешім
қабылдамайды. Ол ойдың бастарына қатысты ақыл-ой шеберлігіне қол
жеткізді.
«Ол
қол жеткізген кезде - ол қалаған кезде, қиындықсыз, қиындықсыз - бұл
психикалық күйлер, осында, осында және қазір және қазір де жағымды
қуыстар.
«Психикалық
ашытудың аяқталуымен - ол ашыту-ақысыз туралы хабардар болып,
парасаттылықпен шығарылады, олар тікелей белгілі және дәл осы жерде және
дәл осы жерде өздері үшін.
«… Мен осы төрт қасиетті ұлы парасаттым, ұлы ер адам болу үшін деп жариялаймын».
(Ангуттара Никая, 4.35)
Жана және түсінік, қолмен
Жанан жоқ
Біреуі үшін парасатсыз,
Парасат жоқ
Біреуі үшін Джхан жоқ.
Бірақ екеуі де Жанамен
және қырағылық:
Ол алдында
белгісіз.
(DhammaMaDa, 372)
-ден
Тегін
онлайн-мейірімділік - бұл бір JC-ді оянды, бұл Nibbaza-ға Exhernal
Bliss. Fresh Raw вегетариалды шырындарын тұтынып, Саладтарды еркін
құстар сияқты өмір сүру 🐦 🦢 🦅 🦢 🦢 🦢 🦢 Өсіп жатқан жемістер
Кәстрөлдер.
Релаксация және ішкі тыныштық үшін судағы жүзуді үйрету
Бұл
бағытталған бейнелер - бұл тыныш және тыныш визуализация медитациясы,
онда сіз өзіңізді мұхитта елестетіп, салқын мұхит суында жүзіп, жұмсақ
ырғақты суды тыңдап, судың жұмсақ ырғақты суларын тыңдай аласыз. Бұл
бағдарланған сурет демалуға және стресстен, мазасыздыққа және өткен
қателіктерге және ауырсынуға мүмкіндік береді, сондықтан сіз болашақты
және барлық жақсы істерді қабылдай аласыз. Сондықтан жағымсыз энергияға
және денсаулықты емдеуге және емделуге мүмкіндік беретін жағымсыз
эмоциялардан арылыңыз. Мен әрқашан судың табиғи дыбысын таба аламын,
сондықтан мен үшін, ол өте жақсы, сондықтан ол сол жақтағы ең жақсы
күйзеліс құралдарының бірі, өйткені ол су сияқты, ол өзен, мұхит
толқындары немесе жаңбыр жауып, релаксацияны оятады және Шынайы ішкі
тыныштық. Егер сізге демалу және жағымсыз эмоциялар мен энергияның
денесін демалып, сауықтырудың және сауықтырудың әдісі қажет болса, осы
бағытталған бейнелерді тыңдаңыз.
«Майтрея» жобасын оятады Maitreya Sover 62) Классикалық мейірімді ಕನ್ಡಡ, 62)
Қырыққабат
157K абоненттері
1-бөлім - Майтрея жобасы, Кушинагар, Уттар-Прадеш, Үндістан.
Бұл
жобаның көру, сәулет және қайырымдылық бағдарламаларына шабыттандыратын
көрініс. Оның киелілігінің салымдарымен Далай Лама, Лама Зопа Ринпоч
және басқа да көптеген рухани жетекшілер.
2-бөлім - Майтрея жобасы Жүрек Жедел реликті реликтік тур.
Гастрольмен
саяхат Жүректің ғибадатханаларына жол беру үшін әлемдегі адамдарды
сүйіспеншілікке толы мейірімділіктің жүрегін дамыту және ақыл-ой дене
құрамын тазарту үшін шабыттандырады. Өздері жәдігерлердің әдемі
кадрларын қамтиды.
3-бөлім - Майтрея бейбітшілік медитациясы.
Матиреяның
мейірімділігі мейірімділікпен ой жүгіртуді жұмсақ дауыспен оқиды,
сондықтан тыңдаушы бейбітшілікке, өзіміздің және сыртқы әлемдегі
бейбітшілікке байланысты болатын тәжірибеге шоғырлануы мүмкін.
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -.
«Әлемдік
бейбітшілік ішкі тыныштықтан дамуға болады. Бейбітшілік - бұл
зорлық-зомбылықтың болмауы ғана емес. Бейбітшілік - бұл адам
жанашырлығының көрінісі».
- оның киелілігі Далай Лама.
Майтрея жобасының мақсаты:
- Үндістанның солтүстігіндегі миллиондаған адамдардан ұзақ мерзімді әлеуметтік-экономикалық пайда.
- Дүниежүзілік қоғамдастыққа рухани пайда болды.
Майтрея жобасының қызметі аясында:
- Кушинагардағы болашақ Будда Майтрейдің 500ft / 152m қола мүсіні, Уттар-Прадеш штаты.
- Бохгая, Бохгая штатындағы Майтреяның 150 фут / 45 м мүсіні.
Үндістанның
солтүстігінде, Кушинагар және Бохгая - сауаттылық деңгейі өте төмен
және миллиондаған адамдар кедейлікте өмір сүріп, күнкөріс өсіру мен
теңдікке сүйене отырып, кедейлікте тұрады.
Майтрея жобасы келесі аймақтарға пайдалы болады:
-
этикалық дамуды, сондай-ақ академиялық жетістікке, сондай-ақ
академиялық жетістікке асатын, әлеуметтік жағдайы төмен отбасылардағы
балаларға арналған білім; бастауыш, орта және кәсіптік білім беруді
қамту.
- Халықаралық стандарттың денсаулық сақтауы.
-
құрылыс және коммерция, бұл құрылыс кезінде мыңнан астам адамға,
сондай-ақ болашаққа тұрақты жұмыс орындарын құру және өңірге мыңдаған
жұмысқа орналасуға мүмкіндік беретін жұмыс.
- аймақтың бай рухани мұрасына байланысты туризмді қолдау.
- көптеген басқа инфрақұрылымдық жақсартуларға катализатор және қолдау ретінде әрекет ету.
Екі мүсін, олардың тағдырлары мен саябақтарымен қатар, дәстүрлі және заманауи қасиетті өнер бойынша бата беріледі.
Ұзақ
және қысқа мерзімде, Майтрея жобасы аймақтың әл-ауқатына айтарлықтай
үлес қосады және әлеуметтік жауапкершіліктің үлгісі болуға, экологиялық
тұрғыдан тұрақты, жобаланған және кем дегенде 1000 жыл ішінде салынған.
Қазірдің
өзінде Майтрея жобасының жүрегі, сүйіспеншілікке толы мейірімділік,
бүкіл әлемге бүкіл әлемге Майтрейя жобасы арқылы жүректің Жүрек фирмасы
реликтік тур өтеді. Реликтік тур барлық гуманитарлық және рухани
дәстүрлердегі адамдарды бірегей және қымбат буддисттік буддисттік
жәдігерлердің ерекше және қымбат жинақтарының баталарын бөлісу арқылы
әлемдік бейбітшіліктің себептерін құруға әкеледі.
http: //www.maitreyaproject.org/kz …
Музыка
ӨЛЕҢ
Дене энергиясы
ӘРТІС
Крис Хинзе
Альбом
Тибет әсерлері
Лицензиялар
YouTube Premium алыңыз
Музыка
Maha Mayawati Ji см ретінде «Майтрея» жобасын оятып жіберді.
Қазір
оянған барлық оянған адамдар ең кішкентай номиналға бере отырып,
Кушинарада ең биік мейірімді оянды. Сондай-ақ, көптеген заманауи
крематориймен мәңгілік бақытқа жетуді қалайтындардың барлығына арналған
медитация орталығы.
Топ мұны қалайды деп ойлады.
* «Будда» бір буддасын оятуға қалай қарсы тұруға болады *
Namo tassa bhagavato arhahatto arhahatto sammasambuddhassa
Дасабодхисатта-Уддеса
мен Анагатавамса екеуі де Будда метәкеямен кездесуі керек болса,
адамдар не істеуі керек. Бұл, кем дегенде, бұл Будда диспеңдігін оятудың
бірінші кезеңіне жете алмайтындар үшін өте маңызды, өйткені біз
көргендей, Будда Меттеен оянған бір Будда бір Будда осы әлемдік циклде
пайда болатын соңғы мейірімді болып оянады. Егер адам осы әлемдік циклде
оянуға жете алмаса, басқа мүмкіндікті алу өте қиын болады.
Дасабодхисатта-Уддесада,
[142] Будда Готама венге дейді. Сарипутта, «Менің денемізді емес, менің
тәлім бере бермейді. Рецебольді оянған кезде бірде-бір Ария Меттея
оянған кезде қайта туылу болады ».
Бұл
үш әрекет - бұл ақыл-ойдың негізі (пунна). [143] Осы әрекеттер арқылы
адам өмірдің жоғары ұшақтарында қайта тірілуге ​​сенімді бола алады.
Ақыл-ойды дамыту Жанана мемлекеттері арқылы алынған уақытша тазалыққа
әкеледі. Бірақ бұл сонымен қатар түсінуге (Vipassana) және нағыз азат
етуге әкелуі мүмкін.
Анагатавамса
[144] толығырақ мәлімет береді. Будда Меттада оянған кез-келген Будда
метәкеямен кездесуі үшін адамдар күш салуы керек (Вирия) және қатыгез
болу керек (ubbigga-manasa). Біз «үгітілген ақыл» дегеніміз - бұл
ақыл-ойдың немесе шұғылдықты сезіну (Самвега), босану үшін жұмыс
жасаудың шұғыл қажеттілігін түсінуді білдіреді. Жақсы істер жасайтындар
және сергек адамдар - Бхикк, Бхикхудис, лақаберлер немесе Laywomen - бір
Будда оянғандармен кездеседі. Буддаға үлкен мәртебе төлейтіндердің бәрі
Будда бір бұсда метәкеясын осықты деп санайды. Қасиетті өмір
(брахма-Кария) қолданылуы керек. Сыйлықтар (Дана) берілуі керек. Бақылау
күндері (UpoSatha) сақталуы керек. Сүйіспеншілікке толы мейірімділік
(Метта) мұқият дамыған жөн. Күдіксіздік пен біршама әрекеттерге сүйену
арқылы, ақыр соңында, бақытсыздыққа (Дукха) аяқталуға болады.
Вен.
Ледж Саяа [145] Егер бір Будда оянған келесі мейірімді оянған болса,
жақсы жүріс-тұрыс (карана) және дұрыс білім (Вижжа), дұрыс білім беру
(Вижжа) үшін теңгерімді күш салу керек екенін көрсетеді.
Дұрыс
жүргізу дегеніміз - моральды (SILLA) және шоғырлануды дамыту (Самадхи).
Білім дегеніміз - даналықты дамыту (Панна). Дұрыс жүріс-тұрысты
дыбыстық аяқтармен салыстыруға болады. Дұрыс білімді көре білумен
салыстыруға болады. Егер біреуі немесе екіншісі болмаса, адам сәтсіз
болады. Адам бес печенье мен сегіз тұсаукесердің тұрақты моральдық
ережелерін және сақтандырылуы мүмкін, бірақ егер білімнің тұқымдары
отырғызбаған болса, егер адам Будда метәді болып оянған болса, бірақ
ояна алмайтын. Егер тек білім дамып, дұрыс емес мінез-құлық келесі
«Будданы» ояту мүмкіндігі бір будданы оятады, өйткені бұл
мейірімділіктің арқасында (Анара-Каппа) бір Будда диспансері мен келесі
біреуі оянды.
Вен
айтқан дұрыс емес мінез-құлық мысалдары. Леди Сайға: жомарт емес,
физикалық әрекеттерде нашар күзетіліп, сөйлеуге кедергі келтіріп,
ойланбады. Мұндай мінез-құлық келесі өмірде де, болашақта да, алдағы
өмірде де, алдағы өмірде қайта қалпына келтіруді білдіреді. Егер осылай
әрекет ететін адамдар жоғары деңгейде қайта туылса, олардың
жомарттығының жетіспеушілігі, олар қиыншылықтарға, сынақтарға және
күнкөріске жету үшін қиыншылықтарға кезігіп қалады дегенді білдіреді.
Бекітіле алмағандықтан, олар даулармен, жанжалмен, ашуланшақтықпен және
жеккөрушілікпен кездесуі мүмкін; Олар аурулар мен ауруларға бейім
болады. Бұл төменгі әлемге апаратын әрекеттерден аулақ болу үшін одан да
қиын болады.
Алайда,
бүгінде бұрын-соңды ояту үшін бұрын өткен адам бұрын дайындалған болуы
мүмкін. Егер осы өмірде дұрыс күш салса, онда адам, кем дегенде, оятудың
бірінші кезеңіне жетуге және соттарға айналуға болады. Содан кейін,
төмендегі аймақтардағы қайта туылуға әкелетін кез-келген әрекетті жасау
мүмкін емес.
Бұл
міндетті түрде мұндай адам келесі «Будда» келесі мейірімді оянғанын
көре алады дегенді білдірмейді. Ақыр соңында, ол «Суддхаваса Брахма»
әлемдерінде қайта туылуға бола алады, және осы дүниедегі өмір бірнеше
будданың мансаптарын жеңе алады. [146]
Егер
осы өмірде оятуға жету үшін жеткілікті жетілмеген (PAPITI) қажет болса,
Deva әлемдеріндегі келесі өмірде сотыранама болуға болады. Егер мұндай
адам оятуға әкелетін факторларды орындамаса, ол Буддаға толығымен
жіберіп, оны толығымен жіберіп алады және келесі мейірімді бір Будданың
диспансерінде оянған кезде босата алады.
Вен.
Леди Сайданның осы өмірде орындалатын жұмысына қатысты нұсқауларына
мысал туралы ой жүгірту туралы ой жүгірту керек екенін білдіреді. [147]
Он бес жақсы іс-әрекеттің алғашқы он бірін (Карана-Дхамма), [148], дейді
Жанадан басқа барлық мемлекеттерден басқа. Алғашқы төрт акция: (1)
моральдық, [149] (2) Мезеңдік есіктерді күзету, (3) тамақтану кезінде
орташа, (4) ояну.
Келесі
жеті қасиет - бұл жеті жақсы мемлекет (Саддалхамма), ол Будда бір
Будданы оянған, олар патшалық шекара қаласының тұрғындары үшін әр түрлі
қорғанысымен салыстырғанда: [150]
Сенім (Saddha) Бір будда оянған бір будда терең ендірілген тірекке ұқсайды.
Қарапайымдылық
(Хири) терең, кең, терең, сондықтан шәкірт дене, сөйлеу және ақыл-ойдың
дұрыс емес әрекеттерінен ұялғанын білдіреді.
Қате
жасаудан азайып кету (Осыппа) қаланы қоршап тұрған биік, кең жол сияқты
және шәкірт дене, сөйлеу және ақыл-ойдың дұрыс емес әрекеттерін
болдырмауға байланысты.
Үлкен
оқуға (Баху-Сака) найзалар мен қылыштың ұлы борышы сияқты. Көп естіген
адам естіген адамды есіне алады, ал кім қазынаны бағалайды, және «Будда»
доктринасын ұнататын адамды білген адамды білдіреді.
Энергия
(Вирия) қаланы қорғайтын үлкен армия сияқты, өйткені адам біліксіз
психикалық мемлекеттерден арылуға, білікті психикалық мемлекеттерден
арылуға, біліктілікті арттыруға, алдын-ала берік болуға және білікті
психикалық күйлермен табуға мүмкіндік беретін қуат алуы керек.
Ақылдылық
(Sati) дана, ақылды қақпа қақпасы сияқты, ол белгісіз адамдарға кіруден
бас тартады және белгілі адамдарға ғана мүмкіндік береді. Адамның
ақыл-ойы мен кемсітушілік деңгейі болуы керек.
Даналық
(PANNA) гипстен жабылған биік, кең рақатқа ұқсайды. Адам (кесу, кесу)
өрлеу мен құлап, асыл енумен, бақытсыздықтың толық жойылуына әкелетін
даналыққа ие болуы керек.
Осы
жақсы мемлекеттердің жетеуі адамға бір адамға дұрыс емес әрекеттерден
бас тартып, жақсы әрекеттерді дамытуға, кінәлі дегенді қалауға және
мінсіздігімен айналысуға мүмкіндік береді. Осылайша ол тазалықты
дамытады.
Біз
Ниббананың осы өмірдегі мақсатына жете алатынымызға немесе біз бұған
тек Будда Ари Медене оянғанымызға қол жеткізе алатынымызға алаңдамаймыз.
Егер біз ең жақсы күш салсақ, мұндай сұрақтар өздеріне қамқорлық
жасайды. Сила, Самадхиде және Панна қалаларында біз мүмкіндігінше өсуі
керек, осылайша, біз барлық қайғы-қасіреттің соңына дейін келе
алатынымызға сенімді.
Шындық жеңіске жетеді!
Чарли Чаплин Лавегано
Үндістанға вегетариандық глобалды фаст-фуд желісі келді! Бангалордың
айналасындағы орындардың барлығымен және бүкіл ел бойынша кеңейту
жоспарларымен, бұл көптеген қалалық вегетарианшылдар үшін сүйікті болды.
Бургерлер, пиццалар балмұздақтарды орайды, бұл өте қол жетімді бағамен
ұсынылған барлық дәмді заттар. Бұл достарымен, отбасы мүшелерімен немесе
өзіңізбен бірге жиналатын тамаша орын. Сіз көп біле аласыз.
Vegan Vogue
Индиранагардағы
бұл рестр мейрамханасы жапон, итальян, африкалық және азиялық
тағамдардан тұратын мәзірді қамтиды. Сіз өсімдік негізіндегі тағамдар
әлемі туралы жаңа болсаңыз да, кез-келген нәрсені сезінесіз бе, көңілді
сезінесіз бе - көңілді, көңілді болады Vegan Vogue-да басталады! Бұл
туған күніне арналған кешкі асқа тамаша орын. Сіз көп біле аласыз. (https://www.happycow.net/…/vews-vogue-bangalore-744457)
Бангалор арқылы вегетариандық нұсқалар алу үшін, Үнді жаңадан бастаушыға веганизмге арналған нұсқаулықты қараңыз (https://onegood.in/…/indian-beginners-guide-beginners…). Бұл кешенді ресурс Үндістандағы өсімдіктермен танысу туралы білуіңіз керек нәрсенің бәрін қамтамасыз етеді.
Чинита Нағыз Мексика тағамдары
Чинита
- Мексикалық тағамдарға қызмет ететін Бангалордағы жалғыз орын. Қол
жетімді емес, сіз толығымен вегетариандық мәзірден, соның ішінде
Churros, үйге арналған вегетариандық ірімшік және сояризо-плюс тако,
энкиладалар, буррито және начос арқылы жүре аласыз! Егер сіз әдеттегі
үнді тарифіңізден өзгеше нәрсені іздесеңіз (және мүмкін барлық
достарыңыз бірдеңе таба алатын жері, мүмкін!), Бұл жер! Сіз көп біле
аласыз. (https://www.chinita.in/)
Хабиби Фалафель
Егер
сіз Бангалордағы маусымдық вегетариандық болсаңыз, онда сіз бұл
мейрамхана біздің нұсқаулығымызда болар еді деп болжаған шығарсыз. Бұл
толығымен вегетариандық фалафель тізбегі, ол вегетариандарға өте
мейірімді! Ең жаңа вегетариандық фалафельді орау, бургерлер, сэндвичтер,
ал қол жетімді бағамен табаққа салыңыз. Сонымен қатар, иелер тамақ
қалдықтарын және қалдықтарды азайтуға үлкен қадамдар жасауда. Сіз көп
біле аласыз. (https://habibifalafel.com/)
Жерге барыңыз
Бұл
органикалық вегетариандық мейрамхана вегетариандық оңтүстік үнді
тағамдары, пицца және балмұздақ ұсынады! Достармен кездесу үшін керемет
атмосфера бар. Сіз көп біле аласыз. (https://gonative.in/pages/farm-to-table)
Бурма Бирма
Сіз
асхананы сынап көрдіңіз бе? Енді сіз көптеген қызықты вегетариандық
нұсқалармен жасай аласыз. Бұл қаладағы көптеген мейрамханалардан сәл
қымбат, сондықтан дипломдық кешкі ас сияқты ерекше жағдайға киіңіз! Олар
қатты ыдыс-аяқтарға салынатын дәмді мазақ ет, тофу және фалафель
ақуыздарын ұсынады. Толығырақ (https://www.burmaburma.in/) біле аласыз. (https://www.burmaburma.in/) (https://www.burmaburma.in/) (https://www.burmaburma.in/)
Жасыл теория
Мейрамхананың
вегетариандық мәзірінде бірқатар вегетариандық опциялар бар. Олардың
континенталды тағамдары, итальяндық мамандықтар және дәмді сусындар
кез-келген таңдайға сенімді. Сіз көп біле аласыз. (https://www.greentheore.in/)
Санау әні | Counting song | Учимся считать [Torghai-TV]



https://onegood.in/blogs/learn/top-4-restaurants-for-vegans-in-bangalore-plus-the-best-vegan-options

Top 4 Restaurants For Vegans In Bangalore, Plus The Best Vegan Options

If
you’re a resident in Bangalore, you know it’s a good place to be. And
if you’re vegan, you have access to some of the best southern Indian
food (many traditional dishes are vegan by default—think crispy vadas
and flavorful masala dosas), a blooming vegan community, and vegan food
popping up left and right. There’s no doubt that both non-vegetarians
and plant-based eaters of every kind can enjoy the incredible variety of
food alike.
Here are some of our favourite vegan restaurants, and some of the best vegan options around town!

Vegan Kitchen by Infinitea

 Located
on Cunningham Road, this all-vegan restaurant offers a wide range of
dishes—Mexican, Thai and Indian among others—to try. So if you’re
looking to try a new restaurant with great food and a beautiful
ambience, check it out
(https://www.happycow.net/reviews/vegan-kitchen-by-infinitea-bangalore-237973)
this weekend! 


JustBe

JustBe is one of the most well-known vegan
restaurants in Bangalore, and for good reason! Prepare for a beautiful
dining experience that starts with a broad menu. They have a unique
twist on fusion cuisine by making all of their vegan dairy in-house, and
serving fresh dishes like pizza, sandwiches and salads. You can learn
more here. (https://www.justbeyou.in/) 

Vegan Vogue

This quaint
restaurant in Indiranagar boasts a menu that includes vegan Japanese,
Italian, African and Asian dishes. Whether you’re new to the world of
plant-based cuisine or feeling adventurous enough for anything—the fun
is just beginning at Vegan Vogue! It’s the perfect place for a birthday
dinner. You can learn more here. 
(https://www.happycow.net/reviews/vegan-vogue-bangalore-274457)

Charlie Chaplin LaVegano

 A
vegan global fast food chain has arrived in India! With locations all
around Bangalore and plans to expand across the country, this has
quickly become a favourite for many city vegans. The burgers, pizzas
wraps ice creams are all delicious items offered at very affordable
prices. It’s the ideal place to gather with friends, family members or
just yourself. You can learn more here. 
(https://www.happycow.net/reviews/charlie-chaplin-lavegano-bangalore-267902)

 • The Best Restaurants With Vegan Options

Chinita Real Mexican Food

Chinita
is the only place in Bangalore that serves authentic Mexican cuisine.
Not only is it affordable, you can enjoy flipping through an entirely
vegan menu including churros, house-made vegan cheese and soyrizo—plus
tacos, enchiladas, burritos and nachos! If you’re looking for something
different from your usual Indian fare (and maybe even a spot where all
of your friends will be able to find something!), this is the place to
go! You can learn more here.  (https://www.chinita.in/)

Habibi Falafel

If
you’re a seasoned vegan in Bangalore, then you probably guessed this
restaurant would be on our guide. It’s a completely vegetarian falafel
chain that is very friendly towards vegans! Get the freshest vegan
falafel wraps, burgers, sandwiches, and platters at an affordable price.
In addition, the owners are making great strides toward reducing food
packaging and waste. You can learn more here. 
(https://habibifalafel.com/)

Go Native

This organic vegetarian
restaurant offers vegan south indian dishes, pizza, and ice cream! It
has a great atmosphere for meeting with friends to enjoy dinner on the
rooftop. You can learn more here. 
(https://gonative.in/pages/farm-to-table)

Burma Burma

Have you
tried Burmese cuisine? Now you can with lots of exciting vegan options.
It’s a little more expensive than most restaurants in town, so dress up
for a special occasion like a graduation dinner! They offer delicious
mock meats, tofu and falafel proteins that can be made into hearty
dishes. You can learn more  (https://www.burmaburma.in/)here.
(https://www.burmaburma.in/)  (https://www.burmaburma.in/)

Green Theory 

The
restaurant’s vegetarian menu has a number of vegan options. Their
continental dishes, Italian specialties, and delicious drinks are sure
to please any palate. You can learn more here. 
(https://www.greentheory.in/)
BMD Burgers - Melts - Dogs

Are you on a quest for the best vegan burger or hot dog in Bangalore, with chips and soda to wash it all down?
Although
this isn’t a vegetarian restaurant, the owners have put a lot of effort
into creating delicious vegan options from scratch.

They
regularly post about their vegan offerings on social media and have
even appeared at Namu’s Vegan Market! Let’s return the love with
increased demand for these dishes. You can learn more here. 
(https://bmdgourmet.in/)
Copper and Cloves

This cafe offers a
variety of globally and locally inspired vegetarian dishes, all made
with mostly local ingredients. Explore their Italian, Mediterranean,
Asian and Caribbean vegan specialties! You can learn more here. 
(https://www.copperandcloves.com/)

Little Italy

India’s favourite
authentic Italian restaurant chain offers vegans the option to customise
their dining experience by requesting vegan cheese on pizzas, pastas,
and more. You can learn more here. (https://www.littleitaly.in/) 
(https://www.littleitaly.in/)

For more vegan options across
Bangalore, check out the  Indian Beginner’s Guide to Veganism
(https://onegood.in/pages/indian-beginners-guide-to-veganism). This
comprehensive resource provides everything you need to know about going
plant-based in India. 

What’s your favourite vegan spot in Bangalore? Comment below!
Please look up:
Vegan Heat
Paris Panini has vegan options
Corner House has a vegan option
Pizza bakery has vegan options
Brik Oven
Louis burger
Blue Tokai
The Fussy Vegan


Jagatheesan Chandrasekharan, [01.09.22 03:13]
https://cdn.shopify.com/s/files/1/0081/0434/5677/files/WhatsApp_Image_2022-08-09_at_4.35.15_PM_600×600.jpg?v=1660192653

image.pngimage.pngimage.png
image.pngimage.pngimage.png

WordPress database error: [Table './sarvajan_ambedkar_org/wp_comments' is marked as crashed and should be repaired]
SELECT COUNT(comment_ID) FROM wp_comments WHERE comment_post_ID = 7544 AND comment_approved = '1';

WordPress database error: [Table './sarvajan_ambedkar_org/wp_comments' is marked as crashed and should be repaired]
SELECT COUNT(*) FROM wp_comments WHERE comment_post_ID = '7544' AND comment_approved = '1'

comments (0)
08/30/22
LESSON 4541 Wed 31 Aug 2022 MISSION BENEVOLENT UNIVERSE WE WERE BENEVOLENT AWAKENED ONES WE ARE BENEVOLENT AWAKENED ONES WE CONTINUE TO BE BENEVOLENT AWAKENED ONES Awakening and NIBBĀNA Vinaya Pitaka The Basket of the Discipline 54) Classical Benevolent Icelandic-Klassísk íslensku, 55) Classical Benevolent Igbo,Klassískt Igbo, 56) Classical Benevolent Ilocano,58) Klasiko nga Ilocano 57)Classical Benevolent Indonesian-Bahasa Indonesia Klasik, 58) Classical Benevolent Irish-Indinéisis Clasaiceach, 59) Classical Benevolent Italian-Italiano classico,
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 9:32 pm
LESSON 4541 Wed 31 Aug 2022

MISSION BENEVOLENT UNIVERSE

WE WERE BENEVOLENT AWAKENED ONES
WE ARE BENEVOLENT AWAKENED ONES

WE CONTINUE TO BE BENEVOLENT AWAKENED ONES
Awakening and NIBBĀNA


Vinaya Pitaka
The Basket of the Discipline
54) Classical Benevolent Icelandic-Klassísk íslensku,
55) Classical Benevolent Igbo,Klassískt Igbo,
56) Classical Benevolent Ilocano,58) Klasiko nga Ilocano
57)Classical Benevolent Indonesian-Bahasa Indonesia Klasik,
58) Classical Benevolent Irish-Indinéisis Clasaiceach,
59) Classical Benevolent Italian-Italiano classico,


Vinaya Pitaka
The Basket of the Discipline
The Vinaya
Pitaka, the first division of the Tipitaka, is the textual framework
upon which the monastic community (Sangha) is built. It includes not
only the rules governing the life of every Theravada bhikkhu (monk) and
bhikkhuni (nun), but also a host of procedures and conventions of
etiquette that support harmonious relations, both among the monastics
themselves, and between the monastics and their lay supporters, upon
whom they depend for all their material needs.
When
the Buddha first established the Sangha, the community initially lived
in harmony without any codified rules of conduct. As the Sangha
gradually grew in number and evolved into a more complex society,
occasions inevitably arose when a member would act in an unskillful way.
Whenever one of these cases was brought to the Buddha’s attention, he
would lay down a rule establishing a suitable punishment for the
offense, as a deterrent to future misconduct. The Buddha’s standard
reprimand was itself a powerful corrective:
It
is not fit, foolish man, it is not becoming, it is not proper, it is
unworthy of a recluse, it is not lawful, it ought not to be done. How
could you, foolish man, having gone forth under this Dhamma and
Discipline which are well-taught, [commit such and such offense]?… It
is not, foolish man, for the benefit of un-believers, nor for the
increase in the number of believers, but, foolish man, it is to the
detriment of both unbelievers and believers, and it causes wavering in
some.
— The Book of the Discipline, Part I, by I.B. Horner (London: Pali Text Society, 1982), pp. 36-37.
The
monastic tradition and the rules upon which it is built are sometimes
naïvely criticized — particularly here in the West — as irrelevant to
the “modern” practice of Buddhism. Some see the Vinaya as a throwback to
an archaic patriarchy, based on a hodge-podge of ancient rules and
customs — quaint cultural relics that only obscure the essence of “true”
Buddhist practice. This misguided view overlooks one crucial fact: it
is thanks to the unbroken lineage of monastics who have consistently
upheld and protected the rules of the Vinaya for almost 2,600 years that
we find ourselves today with the luxury of receiving the priceless
teachings of Dhamma. Were it not for the Vinaya, and for those who
continue to keep it alive to this day, there would be no Buddhism.
It
helps to keep in mind that the name the Buddha gave to the spiritual
path he taught was “Dhamma-vinaya” — the Doctrine (Dhamma) and
Discipline (Vinaya) — suggesting an integrated body of wisdom and
ethical training. The Vinaya is thus an indispensable facet and
foundation of all the Buddha’s teachings, inseparable from the Dhamma,
and worthy of study by all followers — lay and ordained, alike. Lay
practitioners will find in the Vinaya Pitaka many valuable lessons
concerning human nature, guidance on how to establish and maintain a
harmonious community or organization, and many profound teachings of the
Dhamma itself. But its greatest value, perhaps, lies in its power to
inspire the layperson to consider the extraordinary possibilities
presented by a life of true renunciation, a life lived fully in tune
with the Dhamma.
Contents
I. Suttavibhanga — the basic rules of conduct (Patimokkha) for
bhikkhus and bhikkhunis, along with the “origin story” for each one.
II. Khandhaka
A. Mahavagga — in addition to rules of conduct and etiquette for
the Sangha, this section contains several important sutta-like texts,
including an account of the period immediately following the Buddha’s
Awakening, his first sermons to the group of five monks, and stories of
how some of his great disciples joined the Sangha and themselves
attained Awakening.
B. Cullavagga — an elaboration of the bhikkhus’ etiquette and
duties, as well as the rules and procedures for addressing offences that
may be committed within the Sangha.
III. Parivara — A recapitulation of the previous sections, with
summaries of the rules classified and re-classified in various ways for
instructional purposes.
Celibacy Quotes
The Early Vinaya Stand on Monastic Sexual Behaviour
Asanga Tilakaratne
(University of Kelaniya, Sri Lanka)
< Islamic Perspective
John Paul II Chastity (1994) >
Souce: Buddhism.Org [broken link]
Introduction
Part 1 - Theravada Vinaya Stand on Celibacy
Part 2 - Celibacy as an essential aspect of the practice
Conclusion
References Cited
Buddhist Monk
This
article is presented as something of a curiosity. While it contains
good information, it consists basically of a scholarly survey of
legalism in effect in certain monasteries. Missing is any discussion of
the “why” of celibacy - i.e., the effects of celibacy on energies in the
mind and body, and the use of celibacy to hermetically seal the mind
against undesirable mental states and intrusive thoughts. (There is no
discussion of the harmful effects of unnatural sexual acts.) The brief
philosophy of celibacy in Part II is given in general Buddhistic terms
such as craving, pleasure-seeking, suffering, and renunciation.
top of page
Introduction
Celibacy
has been a key aspect of the Buddhist monastic life from the beginning.
In fact it has been prescribed for both householders and monks though
at two different levels. For the former, celibacy has been prescribed as
a part of their more intensive religious behaviour associated with the
observance of uposatha. [References Cited]
Uposatha
(Sanskrit: upavashatha) observance pre-dates Buddhism. It seems that
the practice was already there as a part of Indian religious life and
the Buddhists in fact adopted it partly on popular demand. [See Vinaya
II: Uposatha-khandhaka for details]
With
the gradual development of monasticism in Buddhism it seems that
specific modes of religious observance were evolved for the laity, an
important aspect of which was for them to spend a day in a monastery
undertaking to observe eight (attanga-sila) or ten precepts (dasa-sila),
a day during which householders are expected to undertake to observe
several more precepts than their regular five precepts.
In
the regular five precepts what comes as refraining from sexual
misconduct [kaamesu micchaacaaraa veramani] becomes, under this special
observance, equal to what is observed by the monks and nuns, namely,
refraining from non-noble behaviour [abrahma-cariyaa veramani]. Whereas
total abstinence from sex is only optional for householders, for the
monks and nuns it has been mandatory from the beginning of the Sangha
organization.
This
paper focuses basically on the practice of celibacy within the monastic
community, for it is in the context of monastic life that the full
import of the practice becomes clearly evident. In the monastic
discipline, Vinaya, rules and traditions related to sexual behaviour
become very important and hence one aspect of the paper will be to study
the mechanism of the Vianya rules associated with monastic sexual
behaviour. Since Vinaya receives its justification in the broader
context of the Buddhist religious practice aimed at attaining the
purification/liberation (visuddhi/vimutti) it is crucial for us to
understand the doctrinal justification of celibacy within the broader
context.
The
paper will be organized in the following manner: the first part will
discuss the Vianya or the disciplinary rules related to monastic
celibacy. The second part will discuss the doctrinal foundations of this
practice. For the first section my main sources will be the Theravada
Pali Vinaya literature, namely, the Vinaya-pitaka and its commentary by
Buddhaghosa. More recent secondary literature will be cited for further
clarification. For the second the main sources will be in addition to
the Vinaya-pitaka,the Sutta-pitaka or the discourses in the Pali canon.
Although the title of the paper highlights the first parajika relevant
to the bhikkhu (male) sangha, the similar rules relevant to the
bhikkhuni (female) sangha and the other subsidiary rules associated with
the sexual relations between bhikkhu and bhikkhuni sangha will also be
discussed.
top of page
I. The Theravada Vinaya Stand on Celibacy
It
is important to note at the beginning that the Vinaya rule connected
with celibacy is the very first of the rules counting among the most
severe in the degree of violation, and it is common for both bhikkhu and
bhikkhuni sangha. The four rules included in the first category,
namely, parajika, are so called for the particular violations amount to
the “defeat” of the offending member [of the monastery]. What this term
exactly means is given in the Vianaya: Like a person, whose head is cut
off, is unable to live with that mutilated body, a bhikkhu having
associated with sex becomes a non-samana and non-sakyan-son (i.e. loses
his monkhood and the membership among the Buddha’s sangha).


Paaraajiko hotiiti seyyathaapi naama puriso siisacchinno ababbho
tena sariirabandhanena jivitum,evam eva bhikkhu methunam dhammamam
patisevitvaa asamano hoti askyaputtiyo, tena vuccati paaraajiko hotiiti.
(Vinaya III p.28.)
This
shows that the sense of “defeat”, amounting to losing one’s monkhood,
has much stronger connotation than it would usually believed to contain.
By violating this rule one becomes “un-associable” (asamvaasa) by the
Sangha, which technically means that the Sangha cannot execute vinaya
acts having him/her as a member, cannot recite the Vinaya together and
does not share the same mode of training with the particular person any
more.


Asamvaasoti samvaaso naama ekakammam ekuddeso samasikkhaa, eso
samvaaso naama, so tena saddhim natthi, tena vuccati asamvaasoti.
(Vinaya III p.28.)
The
first parajika rule has the main prohibition with two specifications.
The main rule goes as: whoever bhikkhu engages in sexual act becomes
defeated and un-associable [yo pana bhikkhu methunam dhammam patiseveyya
paarajiko hoti asamvaaso].
This
original rule was enacted due to sexual intercourse by the monk named
Sudinna with his former wife. It is known that the Buddha did not enact
vinaya rules until the conditions tha necessitated doing were there and a
tradition going back to the early period has that during the first
twenty years of the Sangha there were not any regulated vinaya rules,
but, instead the disciples were guided by the Dhamma itself. The
Sudinna’s case is considered to be first serious matter that arose
within the Sangha.
The
conditions under which Sudinna had to have sex with his former wife are
quite clear; he was the only son of a rich family not wanting to lose
their son and also not wanting see their vast property perished in the
absence of heir, they first tried their best to avert him from his
decision to join the Sangha, once it failed and when he visited his
parents at their house for the first time again they tried to lure him
back and having failed in both efforts the mother made a plea that at
least he should produce a heir to their family to which Sudinna had to
agree. Consequently he had sex with his wife with the intention of
impregnating her [an act which actually caused pregnancy].
By
this time there was no rule prohibiting the act of this nature. The
Vinaya says that he did so not seeing the disadvantages of the act
[apannatte vinaye anaadiinavadasso …] (Vinaya III. p.18). But his
subsequent behaviour characterized by remorse shows that he was not
“innocent” in his mind. I will come to this point later. When the Buddha
came to know the incident he enacted the rule prohibiting sexual
intercourse.
Two
clauses, “at least with a female animal” [antamaso
tiracchaanagataayapi] and “having made commitment to the training of
bhikkhus, without giving up the training and without admitting the
weakness” [bhikkhuunam sikkhaasaajiiva-samaapanno sikkham apaccakkhaaya
dubbalyam anaavikatvaa] were added due to subsequent developments.
The
first had to be when a monk had sex with a female monkey thinking that
what is prohibited is only sex with humans, and the next was added when
some monks who got deprived by having sex wanted to return to the Sangha
confessing their subsequent admittance of wrong-doing. The second
specification allows that if a monk who had sex did so having distanced
himself from the training and having admitted his inability to conform
to the rule, he could return later to the Sangha.
The
case is clear for in fact by doing as indicated in the specification a
monk gives back his monkhood to the Sangha and thereby becomes an
ordinary householder, who is beyond the jurisdiction of the Vinaya and
whose behaviour consequently would not amount to violating the rule.
Such a person may return to the Sangha provided that he or she were to
display the proper attitude toward the Vinaya.
One
who did not fulfill this requirement should not be accepted if he or
she were to return. The Buddha clearly says that a person fulfilled the
requirement should be accepted and granted upasampadaa on return and one
who did not conform to it must not be given upasampadaa. (Vinaya III.
p.23)
The
Pali word used here is “na upasampaadetabbo” meaning, “should not be
given upasampadaa” [full membership], and not “na pabbaajetabbo” meaning
“should not be given pabbajjaa” [initial leaving of household life],
which seems to imply that such a person still may be accepted as a
samanera [novice]. (Vinaya III. p.23). With the addition of two
specifications the complete rule on the first parajika reads as: whoever
monk, without giving up the training, and without revealing his
weakness, were to have sex even with a female animal becomes defeated
and unassociable.


Yo pana bhikkhu bhikkhuunam sikkhaasaajiiva-samaapanno sikkham
apaccakkhaaya dubbalyam anaavikatvaa methunam dhammam patiseveyya
anatamaso tiracchaanagataayapi paaraajiko hoti aamvaso.
In
the specific context of the rule what is meant by the sexual activity
[methuna-dhamma] is sex between man and woman. However, the rule was
meant to be understood more broadly and more precisely. The phrase
“engages in sex” [methunam dhammam patisevati] has been described
defining what sex means and what engaging in sex means. Sex is defined
as “that which is improper phenomenon, uncultured phenomenon, lowly
phenomenon, lewd, requiring cleansing by water, covert, requiring the
engagement between two [people].


Methunadhammo naama: yo so asaddhammo gaamadhammo vasaladhammo
dutthullam odakantikam rahassam dvayamdvaya samaapatti, eso
methunadhammo naama (Vinaya III. p.28).
The
engagement in such act has been described as “inserting of the mark
with the mark or sex organ with the sex organ at least to the amount of
mustard seed.
Patisevatinaama: yo nimittena nimittam angajaatena angajaatam
antamaso tilaphalamattampi paveseti, eso patisevati naama (Vinaya III.
p.28).
In
the definition of sex, the fact that association of two people has been
given as a requirement is important for us to understand the nature of
sex referred to here. In the subsequent description of engaging in sex,
although involvement of two sexual organs and penetration are mentioned,
giving thereby an impression of heterosexual sex, in its technical
analysis what the rule specifies is not mere vaginal sex but sex in any
one of the three modes, namely, vaginal, anal and oral, the three modes
being referred to as “three paths” [tayo maggaa].
This
broadens the definition of the partner of sex, not confining to
heterosexual act but sexual act between any two partners, whether or not
belonging to the same sex. What really matters is whether or not sex
act involves any of the “three paths” and not sex of those who are
engaged in. In the technical analysis, following this convention, three
females are identified as human, non-human and animal females and three
males are identified as human, non-human and animal males.
[Although
the category of non-human may be taken as including all non human
members including animals, in the Pali usage “a-manussa” is usually
taken to mean only non-human counterparts in sub-divine, demon or
hungry-ghost spheres, and not even those who belong to the divine
sphere.]
Although
the involvement of two people has been mentioned in the definition of
the sex act [as we above], an incident, mentioned in the “case studies”
[viniita-vatthu], of a monk who took his own member by his own mouth and
who inserted his own member in his own anus have been judged to have
violated the rule and guilty of parajika offence. Vinaya III. p.35.
Series of incidents involving dead bodies show that the rule applies
equally even if the “partner” is not alive.
The
next category of offences - which is called “sanghaadisesa”, for the
recovery process from the violation requires the participation of the
Sangha at the beginning and at the end [i.e., formal meeting of the
Sangha] - begins with sex that does not involve the “three paths”
mentioned above. It is important to note that this act is not described
as methuna-dhamma or sexual act, and consequently the violators are not
considered as “defeated”.
The
relevant rule goes as: intentional emission of semen, unless in a
dream, involves the sanghaadisesa offence. [Sancetanika sukka-visatthi
annatra supinantaa sanghaadiseso (Vinaya III. p.112)]. This rule covers
any sexual act not involving any of the paths, executed within oneself
or between two people.
The
origin of the rule is a group of monks who engaged in masturbation. The
case studies, however, refer to incidents between two monks but not
involving paths. The two conditions, having intention and emission of
semen both have to be fulfilled in order one to be considered guilty.
This means that if emission happens even in a sexually provocative act
or in an act motivated by sexual desire but emission is not intended or
in an act meant for emission but emission does not happen, the monk
concerned has been considered not guilty technically.
In
addition to this rule involving “second degree” sex, there are four
other rules belonging to the same category, related to sexual desire,
namely:
touching a woman’s body with a perverted mind (sanghaadisesa rule #2);
speaking lewd words to a woman with a perverted mind (rule #3);
speaking with a perverted mind, in the presence of woman, in praise of administering to one’s sexual needs (rule #4);
and functioning as a go-between carrying man’s sexual intentions to a woman or vice versa (rule #5).
Although
these rules do not involve any direct sexual act in themselves, such
behaviour has been considered serious violations due to their obvious
unhealthy impact on celibate life.
It
is interesting to note that the parajika field for the bhikkhunis is
much broader that that of bhikkhus, in addition to their being bound by
the almost identical first rule related to having sex with a male
partner.

Yaa pana bhikkhunii chandaso methunam dhammam patiseveyya antamaso tiracchaanagatenaapi paaraajikaa hoti asamvaasaa.
The
rule is not completely identical for it does not have the clause
concerning giving up the training and revealing weakness, which is a
concession for those former bhikkhus wished to come back. [human,
non-human or animal] They have two additional parajika offences not
involving direct sexual intercourse but physical touch with a man, which
are as follows:
Whatever bhikkhuni overflowing with desire, should consent to the
rubbing or rubbing up against or taking hold of or touching or pressing
against, below the collarbone, above the circle of the knees, of a male
person who is overflowing with desire, she too becomes defeated, not in
communion. (rule #5)
Whatever bhikkhuni overflowing with desire for the sake of following
what is verily not the rule, should consent to the holding of the hand
by a male person who is overflowing with desire or should consent to
theholding of the edge of [her] outer cloak or should stand or should
talk or should go to a rendezvous or should consent to a man’s
approaching [her] or should enter into a covered place or should dispose
the body for such a purpose, she too becomes defeated, not in
communion. (rule #8 Translation from K.R. Norman in The Patimokkha, ed.
by William Pruitt, PTS, 2001.pp. 119 & 121.).
What
is covered by these additional two parajika rules [NB. bhikkhunis have
altogether eight parajika rules.] seems to have been included within the
category of the sanghaadisesa in the case of bhikkhus. What is
interesting to note is that there is no sanghaadisesa rule for the
bhikkhunis corresponding to the first of that category of rules for the
bhikkhus involving sex other than three paths.
For
the bhikkhunis sexual intercourse has been conceived solely as
heterosexual act involving a male partner. Although there is no evidence
in the Vinaya to suggest that it was aware of lesbianism involving two
women, precaution has been taken against bhikkhunis engaging in
activities generating self-stimulation.
In
addition to the rules concerning sexual acts or sexually oriented
behaviour there are good number of rules for both bhikkhus and
bhikkhunis that make sense only in the context of sexual behaviour. For
instance, in the case of bhikkhus, in addition to the parajika and
sanghaadisesa offences discussed above, there are following rules of
varying degrees of gravity:
i. Indefinite [aniyata]: two offences, one involving sitting with a
woman privately in a screened seat convenient enough for sexual
intercourse, and the other sitting in a place convenient enough not for
having sex but for addressing her with lewd words. These two are called
indefinite because the wrong-doing has to be determined on the word of a
female follower [upaasikaa] who is trustworthy and who brings forth the
chargeand the admittance by the person involved; accordingly the person
may be charged either with parajika or with sanghaadisesa.
ii. Offence entailing expiation with forfeiture [nissaggiya
paacittiya]: the fifth rule in this category prohibits a monk from
accepting a robe from bhikkhuni who is not related. He may do so only
when it is an exchange of robe.
Offences
involving expiation [paacittiya]: the following offences involving
expiation seem to be relevant for the present discussion:
sharing the same bed together with a woman [rule #6];
teaching Dhamma to a woman exceeding five or six sentences in the absence of a knowledgeable man [rule #7];
exhorting bhikkhunis without approval of the Sangha [rule #21];
even approved by the Sangha, exhorting after he Sun has set [rule #22];
exhorting a bhikkhuni having gone to her quarters except when a bhikkhuni is not well [rule #23];
giving robe material to a non-related bhikkhuni, except exchange [rule #25];
sewing a robe for or have a robe sewn by a bhikkhuni who is not related [rule #26];
setting out on the same journey, by arrangement, with a bhikkhuni
even to the next village except at the proper time [rule #27];
embark with a bhikkhuni, by arrangement, on a boat journey other than crossing over [rule #28];
eating knowingly food prepared by a bhikkhuni, other than by a prior arrangement with the householder [rule #29];
taking a seat with a bhikkhuni privately, one man with one woman [rule #30];
taking a seat with a woman on a screened seat [rule #44];
taking a seat with a woman privately , one man with one woman [rule # 45];
setting out on the same journey, by arrangement, with a woman, even to the next village [rule #67].
The
purpose of the rules seems to prevent any situation that could be
conducive for any mutual intimacy causing damage to one’s celibate life.
In
the case of bhikkhunis, in addition to the parajika rules, there are
subsidiary rules of varying degree of gravity hat can be made sense only
in the context of celibate life. They are as follows:
i. Offences entailing the formal meeting of the Sangha [sanghaadisesa]:
herself overflowing with desire, accepting with her own hand food
from the hands of a man overflowing with desire and partaking of it
[rule #5];
instructing a bhikkhuni to ignore whether or not the man offering food
is overflowing with desire, but accept with her own hands such food and
partake of it since she herself is not overflowing with desire [rule
#6];
acting as a go-between conveying man’s sexual desire to woman or vice versa [rule #7].
[NB.
There are no indefinite [aniyata] offences for bhikkhunis, and none of
the thirty offences of expiation involving forfeiture
[nisaggiya-pacittiya] seem to be relevant for the present discussion.]
ii. Offences entailing expiation [paacittiya]:
Slapping [genital] with the palms of the hand [rule #3];
using a wax-stick [for stimulation] (rule #4);
washing [genital] inserting the fingers more than two finger-joints (rule #5);
standing together or talking together, one woman with one man, in the dark of the night when there is no light [rule #11];
standing together or talking with a man, one woman with one man, in a screened place [rule #12];
standing together or talking with a man, one woman with one man, in an open place [rule #13];
standing together with or talking with a man, one woman with one
man, in a carriage or in a cul-de-sac or at crossroads or should whisper
in his ear or should dismiss the bhikkhuni who is her companion [rule
#14];
not giving up
keeping company with a householder or a householder son even when she is
advised against it by the other bhikkhunis [rue # 36];
entering into park with bhikkhus knowingly and without permission [rule # 51];
without having obtained permission from the Sangha or from the group
should sit together with a man, one woman with one man, make a boil or a
scab that has formed on the lower part of her body burst or break or
have it be washed or smeared or bound up or unbound [rule #60];
ordaining a trainee who keeps company with men, youths, who is a dwelling place for grief [rule #79];
making one’s bed with a man [rule #102];
teaching Dhamma to man more than five or six sentences [rule #103];
taking a seat with a man privately on a screened seat [rule #125];
and taking seat with a man privately, one woman with one man [rule #126].
This
study of the rules involving peripheral offences other than parajika or
sanghaadisesa directly involving sexual intercourse or behaviour show
how the tradition has strived to keep its monastic members right on its
focus. The discussion of this section may be summarized by highlighting
the emphasis put on limiting the heterosexual relations of bhikkhus and
bhikkhunis into non-sexual spheres.
top of page
II. Celibacy as an essential aspect of the practice - Soteriological significance of celibacy
Soteriology = salvation theory: en.wikipedia.org/wiki/Soteriology
We
need to understand the rationale behind the first parajikaa: why having
sex by bhikkhus and bhikkhunis has been considered to be so grave that
it was made the first of the most serious of offences.
In
a way, this is not hard to explain viewing the phenomenon from the
point of view of the crux of the Buddha’s realization, namely, the four
noble truths. The first two aspects of the teaching say that the people
in the world are suffering and that they undergo various forms of
suffering due to the “thirst” [tanhaa] they have for the pleasurable
Anguttara-nikaya, pp.1-2.objects [kaama-tanhaa], for becoming
[bhava-tanhaa]and for nonbecoming [vibhava-tanhaa]. The last two say
that cessation of this thirst is the end of suffering and the path to be
followed is the noble eightfold path.
The
root of the problem according to this diagnosis being the thirst for
pleasurable things, the other two aspects of thirst being dependent on
the first, the need to get rid of the thirst for pleasures is obvious.
The
pleasures in question are the ones associated with the five faculties,
forms, sounds, smells, tastes and contacts associated respectively with
eye, ear, nose, tongue and body. The mental phenomena associated with
mind too are included in this category. It is believed that all the
basic five forms of pleasures are obtained in sexual relations. This is
emphatically stated by the Buddha when he said that he cannot see any
other form, sound, smell, taste or touch more attractive to a man than
those belonging to a woman and vice versa. This, of course, assumes a
universe where homosexuality or lesbianism was not fully identified.
The
gratification of senses, kaama-sukhallika-anuyoga as the very first
discourse of the Buddha puts it, has been described as “low, vulgar and
belonging to the ordinary”hiino, gammo, pothujjaniko.” Samyutta-nikaya
V. p.421.
The
discourses are plentiful with calamities and the multifarious
sufferings associated with search for pleasures. For example, the
Mahadukkhakkhandha-sutta of the Majjhima-nikaya details so many forms of
suffering people undergo due to pleasures. The Buddha says:
With sensual pleasures as the cause, sensual pleasures as the
source, sensual pleasures as the basis, the cause being simply sensual
pleasures, kings quarrel with kings, nobles with nobles, Brahmins with
Brahmins, householders with householders, mother quarrels with the son,
son with mother, father with son, son with father, brother quarrels with
brother, brother with sister, sister with brother, friend with friend.
And here in their quarrels, brawls, and disputes they attack each other
with fists, clods, sticks, or knives, whereby they incur death or deadly
suffering. [Translation from Bhikkhu Nanamoli & Bhikkhu Bodhi,
1995/2001. p.181]
Ratthapala,
one among many young householders who left life full of pleasures for
monkhood, explains to King Koravya the reasons behind his renunciation
in the following words:
Sensual pleasures, varied, sweet, delightful
In many different ways disturb the mind
Seeing the danger in these sensual ties
I chose to lead the homeless life, O King.
Ratthapala-sutta, Majjhimanikaya 82. [translation from Bhikkhu Nanamoli and Bhikkhu Bodhi 1995/2001. p.691].
One
could go on and on quoting texts to support this position. But how the
early Buddhist tradition identifies the cause of the problem is beyond
doubt.
It
is only rational for those who perceived the problem in this manner to
adopt a life distanced from sensual pleasures, and naturally the
monastic life was considered ideal for the purpose. Putting it in the
words of very Ratthapala referred to above:
Venerable sir, as I understand the Dhamma taught by the Blessed One,
it is not easy while living in a home to lead the holy life, utterly
perfect and pure as a polished shell. Venerable sir, I wish to shave off
my hair and beard, put on the yellow robe, and go forth from the home
life into homelessness. I would receive the going forth under the
Blessed One, I would receive the full admission [Ibid. p.678.].
When
the monastic life is defined in this manner vis-a-vis the household
life characterized by gratification of senses it is natural to
understand the monkhood as defined by celibacy.
It
is in this context that the Vinaya remark about Sudinna that he did not
know the repercussions of his action when he did that becomes
unacceptable, as Dhirasekera, a distinguished scholar of Theravada
Vinaya, has pointed out:
It is difficult to maintain here that anadinavadasso means that
Sudinna did not know that his act was an offence against the spirit of
Buddhist monasticism. Two things preclude us from accepting this
position. Some time after the commission of the act Sudinna is stricken
with remorse that he had not been able to live to perfection his
monastic life. … He knows and feels that he has erred and brought ruin
upon himself. For he says that he has committed a sinful deed. …
Perhaps it would also have occurred to him that his act was in violation
of the item of sila which refers to the practice of celibacy. …
Therefore we cannot take anadinavadasso to mean that Sudinna did not
know that methunadhamma was an offence against monastic life. Nor does
he claim such ignorance anywhere during the inquiries held by his fellow
celibates or the Buddha. Secondly, even in the absence of any
restrictive regulations it seems to have been very clear to all members
of the Buddhist Sangha that according to what the Buddha had declared in
his Dhamma, the offence of methunadhamma contradicts the spirit of true
renunciation … .”
[Dhirasekera. 1981 pp.46-7]
The
admission of Sudinna to the Sangha, as described in the Vinaya, is
quite similar to that of Ratthapala, both being young and wealthy
householders who had to strive to persuade their households to get
permission for admission. It is difficult to believe that Sudinna did
not know about this received view. This point becomes further clear when
we examine the remarks by his fellow celibates on hearing the act
committed by Sudinna:
Isn’t it the case that the Buddha has taught the Dhamma in many ways
for detachment and not for attachment; for disengagement and not for
engagement; for non-grasp and not for grasp? … Isn’t it the case that
the Buddha has taught the Dhamma in many ways for detachment of
attachment, for non-intoxication of intoxication, for the control of
thirst, for the destruction of longing, for the cutting of circle, for
the extinction of craving, for detachment, for cessation, for Nibbana
[Vinaya III. pp. 19-20.]
These
remarks testify to the fact that celibacy was understood in the
tradition as an essential aspect of monastic life which follows from the
very logic of renunciation, i.e., ending suffering by eradicating the
thirst for pleasures.
This
intimate connection between monastic life and practice of celibacy
makes clear why a person found guilty of violation of the rule had to be
removed forthwith from the Sangha.
The
term used to indicate removal from the Sangha is “should be killed”
[naasetabba]. The origin of the metaphorical usage can be seen in the
Buddha’s discussion with the horse-trainer who classifies his methods of
training horses as mild and rough and failing in both, killing. The
Buddha responds to him by saying that he would followthe identical
methods in training his disciples. To the bewildered Horse-trainer as to
how the kind-hearted Buddha could kill any disciple the Buddha explains
that killing in his training his totally giving up and letting him/her
go from the Sangha. Thus “killing” in the context of training is a
metaphor for removing a person from the Sangha.
The
strong language, however, indicates how the tradition viewed the
situation. It also strongly suggests that the guilty person, who did not
conform to the condition stipulated by: sikkham apaccakkhaya, dubbalyam
anavikatva cannot be reinstated. Once removed from the Sangha how many
people wanted to reenter and how many succeeded are more historical
questions. Unless the particular group of the Sangha knew about the
person there does not seem to have had any other method of knowing the
situation of such a person as a new candidate. It is interesting to note
that among the questions that are asked from a prospective candidates
to judge his/her eligibility this particular question [whether he/she
was guilty of committing parajika offence as a former member of the
Sangha] is not included.
“As soon as the King had gone, the Lord said: The King is done for,
his fate is sealed, monks! But if the King had not deprived his father,
that good man and just king, of his life, then as he sat here the pure
and spotless Dhamma-eye would have arisen in him.”[Translation from
Maurice Walshe, 1987. p.109.]
Looking
from a broader ethical point of view adopted in the Dhamma one could
argue that violation of parajika offence is not strictly a evil action
[papa-kamma], and hence what one loses is only themembership of the
Sangha, which does not mean that he cannot attain magga-phala. In that
sense it is quite different from aanantariya-paapa [an evil action
producing effect in the next birth itself without fail], which, for
example, is believed to have committed by King Ajatasatthu by killing
his father. In the Sammannaphala-sutta the Buddha refers to this action
and says that if it was not for this reason, the King would have
generated “the eye of Dhamma” then and there at his encounter with the
Buddha, but it did not happen for this grave action committed by him.
Furthermore,
nowhere has it been said that one will be born in an unpleasant birth
owing to this offence. It could happen if the offender pretends to be a
real bhikkhu/bhikkhuni and continues as one, which involves lying and
hypocrisy. But such a question would not arise for one who forthwith
leaves voluntarily or is removed by the Sangha.
Unlike
in the case of an aanantariya-kamma, with violation of parajika offence
one is technically not barred from attaining the goal as taught in the
Dhamma.The parajika offence has to be understood more in the
organizational sense and the punishment for the offence being loss of
the membership of the Sangha.
This,
however, leads to some other questions, for example, on the
significance of being a member [bhikkhu/bhikkhuni] among the sangha. If
it does not make any difference then one must easily be able to continue
as a samanera or householder and still pursue the path.
Although
it is not technically impossible for a non-member of the Sangha to
attain the final goal, such a possibility is not borne by the evidence
we discussed above. While householder with his spouse and children is
bound by the worldly requirements, a samanera is not taken as a member
of the Sangha for it is only a preparatory stage for monkhood.
Since
being a member of the sangha is regarded as the form of life most
conducive for the path of liberation, looking from this point of view,
losing monkhood cannot be regarded as a simple matter of losing the
membership of organization, for having membership makes such a big
difference in the pursuit of the ultimate goal.
Finally,
there is somewhat a general question to be addressed: does the account
of gratification of senses, articulated in the context of the monastic
vinaya and represented by the first parajika offence, represent the
overall Buddhist attitude to it? If it does then every time an ordinary
non-monastic person engages in sex, or gratification of senses, s/he
must be engaged in something “lowly, uncivilized and out-castely.”
[hiina-dhammo, gaamadhammo vasala-dhammo]
I
need not produce all the wealth of material contained in such
discourses of the Buddha as Sigalovaada, Vyagghapajja, Vasala, Mangala,
Paraabhava, and many other discourses in order to prove that the Buddha
accepted the validity of the life of householder with its
householder-happiness [gihi-sukha] derived by matrimony, children,
wealth, property; working, doing business, investing, earning and
spending.
What
needs to be highlighted, however, is the often not clearly articulated
distinction between goals and purposes of monastic and householder modes
of living. As I mentioned at the very outset of this discussion one is
characterized by total abstinence of kaama [brahmacariya] whereas the
other is characterized by proper kaama [i.e. refraining from wrong
behaviour of kaama= kaamesu-micchaacaara].
We
need to understand that there are two goals for the two groups: sagga
or heaven for the householders and nibbana for the those who have
renounced household life, and there are two paths for the realization of
these goals.
This
does not mean that one has necessarily to become a member of the Sangha
to attain nibbana, and there are examples to the contrary recorded in
the early literature. But what it shows is that those who attained
higher states of the path as householders had done their renunciation
while being in the context of household — although then they cannot be
considered as full fledged householders, which again proves the point
that there are two paths for the two modes of life.
top of page
Conclusion
The
first part of the paper tried to understand the “legal” mechanism of
the process of celibacy whereas the second part examined the philosophy
behind it. In a conceptual universe which identifies the physical sexual
attraction of men and women to be the hardest binding factor it is
quite natural and rational for it to uphold celibacy as an essential
aspect of its religious practice meant to unbind it. In that sense it is
internally coherent and consistent. Whether kaama really is the problem
or whether one should avoid kaama it even if it is the problem are
interesting matters to be debated but lying beyond the limits of the
project I have undertaken in this paper.
End
For
a more detailed presentation see: Enlightenment through Celibacy, or
Celibacy through Enlightenment?: (Link opens a 27 page PDF)
docs/Yuki-Sirimane.pdf
top of page
Reference Cited
Anguttaranikaya [1885-1900] ed. R. Morris & E. hardy, Pali text Society, London.
Bhikkhu Nanamoli & Bhikkhu Bodhi [1995/2001], The Middle Length Sayings of the Buddha, Wisdom Publications, USA
Dhirasekera, Jotiya, [1981] Buddhist Monastic Discipline, Ministry of Higher Education Research Publication Series, Colombo.
Dighanikaya [1890-1911] ed. T.W. Rhys Davids & J. E. Carpenter, Pali Text Society, London.
Majjhimanikaya [1948-51] ed. V. Trenkner & R. Chalmers, Pali Text Society, London.
Norman, K.R. & William Pruitt [2001], The Patimokkha, Pali Text Society, Oxford.
Samantapasadika [Commentary to the Vinaya Pitaka] [1924-38]. ed. J. Takakusu, & M. Nagai, Pali text Society, London.
The Vinaya Pitaka. Ed. H. Olderberg, Pali Text Society, London, [1779- 83].
Walshe, Maurice. [1987] Thus Have I Heard: The Long Discourses of the Buddha, Wisdom Publications, USA. P. 109.
Vinaya Pitaka =The Basket of the Discipne
learn
speak english, english pronounciation, conversation english, meditation
english, vinaya pitaka, pitaka basket, contest speech english,

Buddhist Monk


54) Classical Benevolent Icelandic-Klassísk íslensku,

YOU CAN CONTROL YOUR MIND AFTER THIS | The monk and cat story | Buddhist story |
Words of Wisdom
583K subscribers
A beautiful
Buddhist story which will tell you how to control your mind. this story
will tell you how to stop minds chatter. After watching this story you
will learn to empty your mind. Also you will learn how to leave bad
habits. In this story you will also get a solution to leave bad habits.
This story will tell you the power of your subconscious mind and teach
you to reprogram your subconscious mind. Hope you will like this story.
Thanks
Vakning og nibbāna í, 54) klassískt velviljað íslensk-Klassyk Íslensku,
Þriðji göfugur sannleikur: raunveruleiki stöðvunar þjáningar - sem á að veruleika
Jhana
Jhana
er hugleiðandi ástand djúpstæðrar kyrrðar og einbeitingar þar sem
hugurinn verður að fullu á kafi og niðursokkinn í valinn athygli. Það er
hornsteinninn í þróun hægri styrk.
Skilgreiningin (með líkingum)
[First Jhana]
„Það
er tilfellið þar sem munkur - alveg afturkallaður af tilfinningum,
dreginn út úr ófaglítilum eiginleikum - kemur inn og er áfram í fyrsta
Jhana: Rapture og ánægja fædd frá fráhvarfi, í fylgd með beinum hugsunum
og mati. Hann gegnsýrir og rennur út, nægir og fyllir þennan líkama með
upptöku og ánægju sem fæddist af fráhvarfi. Það er ekkert af öllum
líkama hans ópípaður af rapture og ánægju sem fæddur er af fráhvarfi.
„Rétt
eins og þjálfaður baðmaður eða lærlingur baðmannsins myndi hella
baðdufti í koparskál og hnoða það saman, strá því aftur og aftur með
vatni, svo að boltinn hans af baðduftinu-mettaður, rakahlaðinn,
gegnsýrður innan og án- myndi engu að síður ekki dreypa; Jafnvel svo,
munkurinn gegnsýrir, dugar og fyllir þennan líkama með upptöku og ánægju
sem fæddist af fráhvarfi. Það er ekkert af öllum líkama hans ópípaður
af upptöku og ánægju sem fæddur er af fráhvarfi …
[Second Jhana]
„Ennfremur,
með kyrrð á beinum hugsunum og mati, fer hann inn og er áfram í annarri
Jhana: rapture og ánægja fædd af samsetningu, sameining um vitund laus
við beint hugsun og mat - innri trygging. Hann gegnsýrir og rennur út,
nægir og fyllir þennan líkama með upptöku og ánægju sem fæddist af
samúð. Það er ekkert af öllum líkama hans ópípaður af upptöku og ánægju
sem fæddur er af samúð.
„Rétt
eins og vatnið með vorvatn sem veltur upp innan frá, hefur ekkert
innstreymi frá austri, vestur, norður eða suður, og með skýjunum
reglulega að veita mikið sturtur, svo að kaldur fount vatnsins velti upp
úr vatninu myndi gegnsýrir og rennur út, nægja og fylltu það með köldu
vatni, þar er enginn hluti vatnsins óspart af köldu vötnunum; Jafnvel
svo, munkurinn gegnsýrir og rennur út, dugar og fyllir þennan líkama með
rapture og ánægju sem fæddist af ró. Það er ekkert af öllum líkama hans
óspart af upptöku og ánægju sem fæddist af samúð …
[Þriðji Jhana]
„Og
ennfremur, með því að dofna rapture, er hann enn jafnt og með hugarfar
og vakandi og skynjar ánægju með líkamann. Hann kemur inn og er áfram í
þriðja Jhana, þar sem hinir göfugu lýsa yfir, „Jafnstætt og með hugann,
hann hefur skemmtilega áfram.“ Hann gegnsýrir og rennur út, dugar og
fyllir þennan líkama með ánægjunni Ekkert af öllum líkama hans óleyfður
af ánægju afgreidd af Rapture.
„Rétt
eins og í blá-, hvít- eða rauð-lotus tjörn, getur verið einhver af
bláum, hvítum eða rauðum lúsa sem, fæddir og vaxa í vatninu, vera á kafi
í vatninu og blómstra án þess að standa upp af vatninu, svo að þeir eru
gegnsýrðir og runnu, nægir og fylltir með köldu vatni frá rótum sínum
að ábendingum, og ekkert af þessum bláu, hvítu eða rauðum lotum yrðu
óspart með köldu vatni; Jafnvel svo, munkurinn gegnsýrir og rennur út,
dugar og fyllir þennan líkama með ánægjunni sem er seld af Rapture. Það
er ekkert af öllum líkama hans óspart með ánægju afgreidd af Rapture …
[Fjórði Jhana]
„Og
ennfremur, með því að láta af ánægju og streitu-eins og með fyrri hvarf
upphefð og vanlíðan-fer hann inn og er áfram í fjórða Jhana: hreinleika
jafnaðargeðs og hugar, hvorki-ánægju-norða. Hann situr og gegnsýrir
líkamann með hreinni, björtum vitund, svo að það er ekkert af öllum
líkama hans óspart af hreinni, bjarta vitund.
„Rétt
eins og maður sat vafinn frá höfði til fótar með hvítum klút svo að það
væri enginn hluti líkama hans sem hvíti klútinn náði ekki til; Engu að
síður situr munkurinn og gegnsýrir líkama hans með hreinni, bjarta
vitund. Það er ekkert af öllum líkama hans óspart af hreinni, bjarta
vitund. “
(Anguttara Nikaya, 5.28)
“Seolah
-olah seorang pria duduk dibungkus dari kepala ke kaki dengan kain
putih sehingga tidak akan ada bagian dari tubuhnya yang tidak
diperpanjang oleh kain putih; Meski begitu, bhikkhu itu duduk, meresapi
tubuhnya dengan kesadaran yang murni dan cerah. Tidak ada dari seluruh
tubuhnya yang tidak ditempelkan oleh kesadaran yang murni dan cerah. ”
(Anguttara Nikaya, 5.28)
Penguasaan Jhana adalah tanda kebijaksanaan
“Saya
menyatakan seseorang yang diberkahi dengan empat kualitas sebagai salah
satu dari kebijaksanaan yang hebat, seorang pria yang hebat. Empat yang
mana?
“Ada
kasusnya, Brahman, di mana ia berlatih untuk kesejahteraan dan
kebahagiaan banyak orang dan telah membentuk banyak orang dalam metode
mulia, yaitu, kebenaran dari apa yang mengagumkan, kebenaran dari apa
yang terampil.
“Dia
pikir ada pemikiran yang ingin dia pikirkan, dan tidak berpikir ada
pemikiran yang tidak ingin dia pikirkan. Dia akan menyelesaikan apa pun
yang ingin dia lakukan, dan tidak akan menyelesaikan apa pun yang tidak
ingin dia lakukan. Dia telah mencapai penguasaan pikiran sehubungan
dengan jalur pemikiran.
“Dia
mencapai-kapan pun dia mau, tanpa ketegangan, tanpa kesulitan-keempat
jhana yang meningkatkan kondisi mental, meremehkan di sini-dan-sekarang.
“Dengan
berakhirnya fermentasi mental-ia tetap berada dalam pelepasan kesadaran
bebas fermentasi dan rilis-rilis, setelah secara langsung mengetahui
dan mewujudkannya untuk dirinya sendiri di sini dan sekarang.
“…
Saya menyatakan seseorang yang diberkahi dengan empat kualitas ini
sebagai salah satu dari penegasan yang hebat, orang yang hebat.”
(Anguttara Nikaya, 4.35)
Jhana dan wawasan, tangan tangan
Tidak ada jhana
untuk satu tanpa penegasan,
tidak ada penegasan
untuk satu tanpa jhana.
Tapi satu dengan kedua jhana
dan penegasan:
Dia berada di ambang
tidak mengikat.
(Dhammapada, 372)
dari
Online
GRATIS Benevolent membangunkan satu inspirasi murni untuk mencapai
nibbāna kebahagiaan abadi. Konsumsi jus vegan mentah segar🥤 & salad🥗 untuk hidup seperti burung gratis 🐦 🦢 🦅 dengan menanam buah -buahan 🍍
🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 sayuran 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🪴 🌱 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍐 🫒 🫒 🫒 🫒 🫒 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🍓 🍊 🍊 🌵 🍈 🌰 🫐 🍅 🍐 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒
Meditasi citra terpandu berenang di air untuk relaksasi dan kedamaian batin (suara air)
Citra
yang dipandu ini adalah meditasi visualisasi yang tenang dan santai di
mana Anda akan membayangkan diri Anda di laut, berenang di air laut yang
sejuk, sambil mendengarkan suara lautan berirama lembut dari percikan
air. Citra yang dipandu ini adalah untuk relaksasi dan melepaskan stres,
kecemasan dan kesalahan dan rasa sakit di masa lalu, sehingga Anda
dapat merangkul masa depan dan semua hal baik yang ada di depan. Jadi
lepaskan emosi negatif yang menghalangi jalan bagi energi positif untuk
mengalir dan membawa Anda kesehatan dan penyembuhan. Saya selalu
menemukan suara alam air yang sangat santai dan bagi saya itu adalah
salah satu alat pelepas stres terbaik di luar sana, seperti air, apakah
itu oleh sungai yang beriak, ombak laut atau hujan, hanya memiliki ritme
yang memikat ini yang membangkitkan relaksasi dan relaksasi dan ini
Kedamaian batin sejati. Jadi dengarkan meditasi citra terpandu ini jika
Anda membutuhkan cara untuk rileks dan menyembuhkan pikiran dan tubuh
Anda dari emosi dan energi negatif.
Velviljaður vakinn eitt Maitreya verkefni 54) Klassískt velviljað íslensk-Klassyk Íslensku,
Phaphanh
157K áskrifendur
1. hluti - Maitreya verkefni, Kushinagar, Uttar Pradesh, Indlandi.
Þetta
er hvetjandi skoðun á framtíðarsýn, arkitektúr og góðgerðarforrit
verkefnisins. Með framlögum frá heilagleika hans Dalai Lama, Lama Zopa
Rinpoche og margir aðrir andlegir leiðtogar.
2. hluti - Maitreya Project Heart Shrine Relic Tour.
Ferðast
með ferðinni til að upplifa það hvernig hjartahelgjin minjar hvetja
fólk um allan heim til að þróa hjarta ástúðlega og hreinsa samfellu í
huga og líkama. Inniheldur falleg myndefni af minjum sjálfum.
3. hluti - Maitreya friðar hugleiðsla.
Matireya
friðar hugleiðingin um kærleiksríkan er lesin af blíðri rödd svo
hlustandinn geti einbeitt sér að upplifuninni af því að skapa orsök
friðar, innra með sér og í ytri heiminum.
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -.
“Heimsfriður
verður að þróast úr innri friði. Friður er ekki bara skortur á ofbeldi.
Friður er birtingarmynd mannlegrar samúðar.”
- Heilagleiki hans Dalai Lama.
Markmið Maitreya verkefnisins er að koma með:
- Langtíma félagslegur og efnahagslegur ávinningur fyrir milljónir manna á Norður-Indlandi.
- Viðvarandi andlegur ávinningur fyrir heimssamfélagið.
Í brennidepli starfsemi Maitreya verkefnisins er að byggja upp:
- 500 feta/152m brons stytta af framtíðar Búdda Maitreya í Kushinagar, Uttar Pradesh ríki.
- 150 feta/45m styttu af Maitreya í Bodhgaya, Bihar State.
Í
Norður -Indlandi eru Kushinagar og Bodhgaya svæði þar sem læsi er mjög
lágt og milljónir manna búa í mikilli fátækt og treysta á
lífsviðurværisbúskap og menial vinnuafl.
Maitreya verkefni mun gagnast þessum svæðum í gegnum:
-
Menntun fyrir þorpsbörn frá fátækum fjölskyldum, nýta sér einstaka
námskrá sem leggur áherslu á siðferðilega þroska sem og námsárangur; sem
nær yfir grunn-, framhaldsskólanám.
- Heilbrigðisþjónusta alþjóðlegs staðals.
-
Atvinna og verslun sem mun veita meira en þúsund manns vinnu við
byggingu auk þess að skapa sjálfbær störf til framtíðar og koma þúsundum
skyldra atvinnutækifæra til svæðisins.
- Stuðningur við ferðaþjónustu í tengslum við ríkan andlega arfleifð svæðisins.
- Að starfa sem hvati og viðhalda áhrifum fyrir margar aðrar endurbætur á innviðum.
Báðar
stytturnar, ásamt hásætisbyggingum sínum og almenningsgörðum, verða
blessaðar í gegn af helgum list sem er bæði hefðbundin og nútímaleg.
Til
langs tíma og til skamms tíma mun Maitreya verkefnið stuðla verulega að
líðan svæðisins og miðar að því að verða fyrirmynd félagslega ábyrgrar
þróunar-umhverfisvænni, hönnuð og byggð til að standa í að minnsta kosti
1.000 ár.
Og
jafnvel núna er hjarta Maitreya verkefnisins, elskandi góðmennsku, fært
til fólks um allan heim í gegnum Maitreya Project Heart Shrine Relic
Tour. Relic ferðin saman fólk af öllum mannúðar- og andlegum hefðum til
að skapa orsakir fyrir heimsfrið með því að deila blessunum einstaks og
dýrmæts safns meira en 1.000 helga búddískra minja.
http: //www.maitreyaproject.org/en/ind …
Tónlist
Lag
Líkamsorka
Listamaður
Chris Hinze
Albúm
Tíbet birtingar
Leyfi
Fáðu YouTube Premium
Tónlist
Maha Mayawati Ji sem CM reyndi að ljúka velviljaða vakti eitt Maitreya verkefnið.

vildi allt vakið fólk heimsins setja upp hæstu velviljaða vakti styttu
manns í Kushinara með því að gefa minnstu kirkjudeild. Einnig
hugleiðslumiðstöð fyrir alla þá sem vilja ná eilífri sælu með flestum
nútímalegum brennslustöðvum.
Hélt að hópurinn myndi vilja þetta.
*Hvernig á að hitta velviljaða vakti einn Búdda Metteyya*
Namo Tassa Bhagavato Arahatto Sammasambuddhassa
Dasabodhisatta-uddesa
og Anagatavamsa gefa báðir leiðbeiningar um hvað fólk verður að gera ef
það á að hitta Búdda Metteyya. Þetta er mjög mikilvægt fyrir alla þá
sem ná ekki að minnsta kosti fyrsta áfanga vakningar meðan á þessari
buddha ráðstöfun stendur, því eins og við höfum séð, verður velviljaður
vakinn einn Búdda Metteyya síðasti velviljaður sem vakinn einn Búdda til
að koma upp í þessum heimshringrás. Ef einstaklingur fær ekki vakningu í
þessari heimsrás verður mjög erfitt að fá annað tækifæri.
Í
Dasabodhisatta-uddesa segir [142] Búdda Gotama við Ven. Sariputta,
“Ekki allir menn munu sjá líkamlega líkama minn. Ef þeir lenda í
kenningum mínum (sasana), gefa gjafir (dana), fylgjast með siðferði
(sila) og rækta þróun hugans (bhavana), í gegnum ávexti þess Verður
endurfæddur á tímum velviljaðs vakandi Onebuddha Ariya Metteyya. “
Þessar
þrjár aðgerðir eru grundvöllur verðmætra aðgerða (PUNNA). [143] Með
þessum aðgerðum er hægt að tryggja einstakling um endurfæðingu í hærri
tilveru tilverunnar. Að þróa hugann leiðir til tímabundins hreinleika
sem náðst hefur í gegnum Jhana -ríkin. En það getur einnig leitt til
innsæis (Vipassana) og sannrar frelsunar.
Anagatavamsa
[144] gefur frekari upplýsingar. Til þess að mæta velviljuðum vakti
einn Búdda Metteyya ættu menn að leggja sig fram (viriya) og vera fastir
(Dalha), með órólegan huga (Ubbigga-Manasa). Við getum gert ráð fyrir
því að „órólegur hugur“ þýði djúpstæðan hræringu hugans eða brýnni
tilfinningarinnar (Samvega) sem kemur frá því að átta sig á brýnni þörf
til að vinna fyrir frelsun. Allir þeir sem gera góðverk og sem eru
vakandi - hvort sem þeir eru Bhikkhus, Bhikkhunis, leikmenn eða Laywomen
- geta lent í næsta velviljaða vakni One Búdda. Allir þeir sem greiða
Búdda mikinn heiður munu sjá veglega samkomuna af velviljuðum vakna einn
Búdda Metteyya. Æfðu ætti heilaga líf (Brahma-Cariya). Gefa ætti gjafir
(Dana). Halda ætti eftirsagnardögum (uposatha). Þróa ætti vandlega
góðvild (Metta). Með því að gleðja árvekni og verðugar aðgerðir verður
mögulegt að lokum að binda endi á eymd (Dukkha).
Ven.
Ledi Sayādaw [145] bendir á að nauðsynlegt sé að gera jafnvægi hvað
varðar góða háttsemi (Carana) og rétta þekkingu (Vijja) ef maður á að
mæta næsta velviljaða vakti einn Búdda.
Rétt
hegðun þýðir að þróa siðferði (SILA) og styrkur (samadhi). Þekking
þýðir að þróa visku (Panna). Hægt er að bera saman rétta háttsemi við að
hafa hljóð útlimum. Hægt er að bera saman rétta þekkingu við að geta
séð. Ef annað eða annað vantar mun einstaklingur ekki ná árangri.
Einstaklingur getur verið örlátur og haldið varanlegum siðferðisreglum
fimm fyrirmæla og átta fyrirmælum á eftirlitsdögum, en ef fræ
þekkingarinnar er ekki plantað, þá getur sá einstaklingur mætt
velviljuðum vakningu einn Búdda Metteyya en ekki getað vaknað. Ef aðeins
þekking er þróuð mun röng háttsemi þýða að líkurnar á að lenda í næsta
velviljuðum vaknum verða einn Búdda smávægilegir vegna þess að tímabilið
(Antara-Kappa) var milli þessara velviljaða vakti einn Búdda ráðstöfun
og næstu.
Dæmi
um ranga háttsemi sem Ven nefndi. Ledi Sayādaw eru: að vera ekki
örlátur, vera illa varinn í líkamlegum aðgerðum, vera óheftur í ræðu og
óhreinn í hugsun. Slík háttsemi mun þýða endurfæðingu á neðri ríkjum,
annað hvort í næsta lífi eða í framtíðarlífi. Ef fólki sem hegðar sér á
þennan hátt tekst að endurfæðast í æðri heimi mun skortur á örlæti þýða
að þeir munu lenda í erfiðleikum, raunir og þrengingum í því að græða.
Með því að halda ekki fyrirmælunum er líklegt að þeir fundi með deilum,
deilum, reiði og hatri; og þeir verða næmir fyrir sjúkdómum og kvillum.
Þetta mun gera það enn erfiðara að forðast aðgerðir sem leiða til neðri
heimanna.
Það
getur þó verið mögulegt að einstaklingur í dag hafi þegar undirbúið sig
áður til að ná vakningu. Ef rétt átak er gert í þessu lífi getur
viðkomandi náð að minnsta kosti fyrsta áfanga vakningarinnar og orðið
Sotapanna. Síðan verður ómögulegt að gera allar aðgerðir sem leiða til
endurfæðingar á neðri ríkjum.
Þetta
mun ekki endilega þýða að slíkur einstaklingur muni sakna tækifærisins
til að sjá næsta velviljaða vakna einn Búdda. Að lokum, sem ekki aftur á
ný, getur hann eða hún verið endurfæðast í Suddhavasa Brahma heiminum
og líf í þessum heimum getur spannað starfsferil nokkurra Búdda. [146]
Ef
einstaklingur sem hefur nægar fullkomnun (Parami) til að ná til að
vekja á þessari ævi gerir ekki nauðsynlega áreynslu, getur verið
mögulegt að verða Sotapanna í næsta lífi í Deva Worlds. Ef slíkur
einstaklingur æfir ekki þá þætti sem leiða til vakningar mun hann eða
hún sakna alfarið við ráðstöfun Búdda og mun aðeins geta náð losun á
næsta velviljaða vakningu One Búdda.
Ven.
Leiðbeiningar Ledi Sayādaw varðandi nauðsynlega vinnu sem þarf að vinna
í þessu lífi fela í sér það sem ætti að gera af einstaklingi sem iðkar
um innsýn hugleiðslu. [147] Maður ætti að uppfylla fyrstu ellefu af
fimmtán góðu aðgerðunum (Carana-Dhamma), [148] sem er að segja, öll nema
Jhana-ríkin. Fyrstu fjórar aðgerðirnar eru: (1) að vera siðferðilegir,
[149] (2) sem gæta skynsemi, (3) að vera í meðallagi í að borða og (4)
vakandi.
Næstu
sjö eiginleikar eru sjö góðu ríkin (Saddhamma) sem hinn velviljaði
vakti One Búdda samanborið við hinar ýmsu verndir fyrir íbúa konungs
landamærabæjar: [150]
Trú (Saddha) í velviljaða vakna er einn Búdda eins og djúpt innbyggð stoð.
Hróð
(Hiri) er eins og djúpur, breiður gryfja og þýðir að lærisveinninn
skammast sín fyrir ranga háttsemi í líkama, tali og huga.

minnka frá því að gera rangt (Ottappa) er eins og mikill, breiður vegur
umhverfis borgina og þýðir að lærisveinninn lýtur að því að forðast
ranga háttsemi í líkama, ræðu og huga.

vera mikið nám (Bahu-sacca) er eins og mikil herbúð af spjótum og
sverðum. Sá sem hefur heyrt mikið, sem man eftir því sem heyrðist, og
sem fjársjóður það þýðir einstaklingur sem þekkir hinn velviljaða vakti
kenningu einnar Búdda.
Orka
(Viriya) er eins og stór her sem verndar borgina, því að einstaklingur
ætti að vekja orku til að losna við ófaglærð andlega ríki, öðlast hæft
andlegt ástand, vera staðfast, fast fyrirfram og þrauka með hæfum
andlegum ástandi.
Mindfulness
(Sati) er eins og vitur, greindur hliðarvörður sem neitar aðgangi að
óþekktu fólki og lætur aðeins til þeirra sem þekkja eru. Einstaklingur
ætti að hafa mesta mindfulness og mismunun.
Viskan
(Panna) er eins og hátt, breiður vallar þakinn gifsi. Einstaklingur
ætti að hafa visku sem leiðir til þess að (skera niður) rísa og falla,
með göfugum skarpskyggni sem leiðir til fullkominnar eyðileggingar
eymdar.
Öll
þessi sjö góðu ríki gera manni kleift að láta af röngum aðgerðum og
rækta góðar aðgerðir, láta af því sem er áberandi og þróa óeðlilegt.
Þannig þróar hann hreinleika.
Við
þurfum ekki að hafa áhyggjur af því hvort við getum náð markmiði
Nibbana í þessu lífi eða hvort við munum aðeins geta gert það undir
velviljuðum vakti einn Búdda Ari Metteyya. Ef við leggjum okkur fram sem
við getum, munu slíkar spurningar sjá um sig. Við verðum að vaxa eins
mikið og mögulegt er í Sila, Samadhi og Panna, fullviss um að með þessum
hætti munum við geta komið til loka allra þjáninga.
Sannleikurinn mun sigra!
YOU CAN CONTROL YOUR MIND AFTER THIS | The monk and cat story | Buddhist story |
A
beautiful Buddhist story which will tell you how to control your mind.
this story will tell you how to stop minds chatter. After watching this
story you wi…



55) Classical Benevolent Igbo,Klassískt Igbo,
Public


Itetening na Nibbāna na 55) Oge gboo gboo Igbo, KlassískT Igbo,
Eziokwu nke atọ: eziokwu nke nhụjuanya nke ahụhụ - nke a ga-eme
Jhana
Jhana
bụ ọnọdụ nke afọ ojuju na ntinye uche nke uche na-emikpu nke ọma ma
na-etinye uche nke nlebara anya. Ọ bụ nkuku isi na mmepe nke itinye uche
ziri ezi.
Nkọwa (ya na Simoles)
[Zhana]
“Enwere
ikpe ebe mọnni - nke a na - ewepu ya na njiri mara, na - abanye na agwa
na - enweghị isi - na - abanye na nke mbụ Jhana: na echekwara ya na
ndọtị. Ọ na-eju anya ma na-efe efe, na-ezuru ya ma jupụta ahụ a na owuwe
na obi ụtọ site na ndọrọ ego. Onweghị ihe ọ bụla maka ahụ ya niile
na-enweghị isi site na owuwe ihe obi ụtọ site na ndọrọ ego.
“Dị
ka ọ bụrụ na onye na-amụrụ ahụ ma ọ bụ onye na-asụ anụ ahụ wụsa ya na
efere ahụ, na-efegharị ya ọzọ, nke mere na-eju ya anya, na mmiri Ma ọ
gaghi-atọputa; N’agbanyeghị nke ahụ, ndị mọnn jupụtara, na-eju ha ma
jupụta ahụ a na owuwe na obi ụtọ nke ndọrọ ego. Onweghị ihe ọ bụla
na-adịghị mma site na owuwe na obi ụtọ site na ndọrọ ego …
[Jhana]
Ọzọkwa,
ndị ọzọ na-eduzi na nyocha ha, ọ banyere na nke abụọ Jhana: owuwepụta
nke enweghị obi ụtọ na ntule - mmesi obi ike. Ọ na-eju anya ma jupụta,
na-eju ma jupụta ahụ a na owuwe na obi ụtọ nke agụụ. Onweghị ihe ọ bụla
na-adịghị mma site na owuwe na obi ụtọ nke ukwuu.
“Dị
nnọọ ka ọdọ mmiri na mmiri na-esite n’ime, ebe ọwụwa anyanwụ, ma ọ bụ
na mbara mmiri na-esikwa n’ihe ọdọ mmiri Na-eme ka mmiri na-eme ka ọ
jupụta ya, jupụta ya na mmiri dị jụụ, akụkụ nke ọdọ mmiri na-adịghị mma;
N’agbanyeghị nke ahụ, ndị mọnk jupụtara na ụgbara, na-eju ma jupụta ahụ
a na owuwe na obi ụtọ. Onweghị ihe ọ bụla na-adịghị mma site na owuwe
na obi ụtọ nke ukwuu nke crormation …
[Nke-atọ
“Ma
n’ihu, na-enwe fading nke owuwe, na-eme ka ihe dị n’ime ya, na-eche
echiche, na ịmụrụ anya, ma nwee obi ụtọ na ahụ. Ọ na-abanye na Jhana nke
atọ, nke ndị na-ekwu okwu na-ekwupụta, ‘ọ na-emetụ ya n’obi, na-emetụ
ya n’obi. Ọ dịghị ihe ọ bụla na-enweghị atụ na-atọ ụtọ nke owuwe.
“Dị
nnọọ ka ọ na-acha anụnụ anụnụ-, ma ọ bụ ọbara ọdọ mmiri na-acha ọbara
ọbara, enwere ike ụfọdụ na-acha anụnụ anụnụ, nke na-acha ọcha, ma ọ bụ
na-emikpu na mmiri na-acha mmiri na-enweghị isi Mmiri ahụ, nke mere na
ha jujuru ha anya, juputara na mmiri dị mma site na mmiri na-acha anụnụ
anụnụ, na-acha ọcha, ma ọ bụ mmiri na-acha ọbara ọbara; N’agbanyeghị nke
ahụ, ndị mọnk jupụtara na ọnya, na-eju ya ma jupụta ahụ a na-atọ ụtọ
nke owuwe. Onweghị ihe ọ bụla na-enweghị atụ na-enweghị obi ụtọ nke
owuwe …
[Jhana]
“Ma
n’ihu, na-ahapụ ihe ụtọ na nchekasị - dị ka na-apụ apụ apụ na nhụjuanya
- ọ na-abanye ma na-anọgide na Jhana nke anọ: ịdị ọcha nke ịha nhata na
atụmanya, enweghị obi ụtọ. Ọ nọ na-anọdụ ala, na-ama jijiji ahụ na-enwu
dị ọcha, nke mere na ọ dịghị ihe ọ bụla ọ na-eme ka ọ dị ọcha.
“Dị
ka a ga-asị na mmadụ nọ ọdụ site na isi na-acha ọcha ka ọ bụrụ na a
gaghị enwe akụkụ nke ahụ ya nke akwa ọcha agbatịghị; N’agbanyeghị nke
ahụ, mọnk na-anọdụ ala, na-ama jijiji ahụ na-enwu gbaa. Ọ dịghị ihe ọ
bụla maka ahụ Ya niile nke mmata dị ọcha. “
(Angutttara Nikya, 5.28)
“Dị
ka a ga-asị na mmadụ nọ ọdụ site na isi na-acha ọcha ka ọ bụrụ na a
gaghị enwe akụkụ nke ahụ ya nke akwa ọcha agbatịghị; N’agbanyeghị nke
ahụ, mọnk na-anọdụ ala, na-ama jijiji ahụ na-enwu gbaa. Ọ dịghị ihe ọ
bụla maka ahụ Ya niile nke mmata dị ọcha. “
(Angutttara Nikya, 5.28)
Mastery nke Jhana bụ akara nke amamihe
“Ana m ekwupụta mmadụ, o setịpụrụ àgwà anọ iji bụrụ otu n’ime nnukwu nghọta, nnukwu nwoke. Kedu anọ?
“E
nwere okwu ahụ, Brahman, bụ ebe ọ na-eme ihe ọ bụla maka ọdịmma na
ọtụtụ mmadụ guzobere ọtụtụ ndị n’ụzọ na-enweghị isi, ya bụ, izi ezi ihe
dị mma, nke ahụ bụ nkà.
“Ọ
na-eche n’echiche ọ bụla ọ chọrọ iche, echekwala echiche ọ bụla ọ
chọghị iche. Ọ ga-eme mkpebi ọ bụla ọ chọrọ ga-achọ, ọ gaghịzikwa mkpebi
ọ bụla ọ chọghị ime. O mewo ka uche nke uche banyere uzo echebara
echiche.
“Ọ chọrọ - mgbe ọ bụla ọ chọrọ, na-enweghị nje, na-enweghị nsogbu - anọ Jhanas na-eme ka ihe dị na ebe a na ebe a - na ugbu a.
“Site
na njedebe nke agụụ nke uche - ọ na-anọchi anya mgbapụta - ihe ọmụma
na-enweghị nchekwa na nghọtahie, na-amarakarị ya ma ghọta ha maka onwe
ya na ebe a - na ugbu a.
“… M na-ekwupụta na mmadụ nyere ya ihe anọ a ga-abụ otu n’ime nghọta dị ukwuu, nnukwu nwoke.”
(Anguttara Nikya, 4.35)
Jhana na nghọta, aka aka
Enweghị Jhana
maka onwe onye na-enweghị nghọta,
Enweghị nghọta
maka otu onye na-enweghị Jhana.
Ma otu na Jhana
na nghọta:
ọ nọ na verge
nke nkpuchi.
(Dhammapada, 372)
site na
Free onlinentanet na-akpọte otu JC dị ọcha iji nweta nibbāna na-egbu egbu. Iri ohuru nke ohuru na salad🥗 ka ibi ndu dika umu nnunu 🐦 🦅 site na nkpuru osisi 🍍
🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🪴 🌱 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒in pots.
Ntụgharị uche na-atụ anya igwu mmiri na mmiri maka izu ike na udo nke obi (mmiri dị ọkụ)
Nke
a na-eduzi onyonyo bụ nyocha nke na-ahụ anya na nke na-ezu ike nke ọma,
igwu mmiri na mmiri dị jụụ, ebe ị na-ege ụda dị nro nke mmiri
na-agbasa. Ihe atụ a duziri bụ maka izu ike na ikwe ka oke njọ, nchekasị
na mmejọ na ihe mgbu gara aga, ka ị wee nwee ike ịnabata ọdịnihu na ezi
ihe niile dị n’ihu. N’ihi ya, hapụ mmetụta uche na-egbochi ụzọ maka ike
dị mma iji rute ma na-eweta ahụike na ọgwụgwọ. M na-ahụkarị ụda nke
mmiri dị ka ihe na-atọ m ụtọ, ọ bụ na mmiri na-eme ka mmiri, ma ọ bụ
mmiri ozuzo na-eme ka ọ dị mma ma ọ bụ mmiri ozuzo Ezi udo nke obi. Ya
mere gere ntị na ntụgharị uche a ma ọ bụrụ na ịchọrọ ụzọ iji zuru ike ma
na-agwọ uche gị na ike mmetụta na ike.
Belevlent na-akpọte otu onye Maitreya 54) oge gboo gburugburu iclandic-klassísk ísusísku,
Phefhan
Ndị debanyere aha 157K
Nkebi nke 1 - Maitreya Project, Kshinagar, Uttar Pradesh, India.
Nke
a bụ ihe na-akpali akpali ọhụụ ọrụ ahụ, onye owuwu, na mmemme ebere.
Site na onyinye site na ịdị nsọ ya Dalai Lama, LAMA ZOPA Rinpode, na
ọtụtụ ndị isi ime mmụọ ọzọ.
Nkebi nke 2 - Maitreya Project obi Shrine Relic njegharị.
Soro
njem na-eme njem iji hụ ụzọ ndị na-ekwuchi okwu obi na-akpali ndị mmadụ
niile n’ụwa niile ịzụlite obi-aru-aru-ha. Gunyere ezigbo ihe ngosi di
nma.
Nkebi nke 3 - Maitreya Udo.
Onye
na-ege ntị dị nro na-atụgharị uche n’ịhụnanya na-agụ ka onye na-ege ntị
nwere ike itinye uche na ahụmịhe nke udo, n’ime onwe ha na ụwa.
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -.
“Udo Worldwa na-etolitekwa udo nke obi. Udo abụghị naanị enweghị ime ihe ike. Udo bụ ngosipụta nke ọmịiko nke mmadụ.”.
- Nsọ dị nsọ ya bụ Dalai Lama.
Ebumnuche nke ọrụ Maitreya bụ iweta:
- Uru na-abawanye ụba mmekọrịta ọha na ụba na akụ na ụba nye nde mmadụ na ugwu India.
- Kwagidere uru ime mmụọ na ụwa.
Ihe gbasara ọrụ ọrụ Maitreya bụ iwu:
- Ihe oyiyi 500ft / 152m ọla kọpa nke Buddha Maitreya na Kshinagar, UTtar Pradesh State.
- a ihe ngosi iri na ise / 45m nke Maitreya na bodhgaya, bihar Steeti.
N’ebe ugwu India, Kshinagar na Bodhgaya bụ ọnụ ọgụgụ agụba na-enweghị ịda ogbenye, na-adabere na ọrụ ugbo na-arụ ọrụ.
Ọrụ Maitreya ga-abara mba ndị a uru site na:
- Mmụta maka ụmụaka obodo sitere na ezinaụlọ ndị ogbenye Ikpuchi akwukwo mbu, nke abuo na nke oru.
- Ahụike nke ọkọlọtọ International.
-
Azụma ọrụ na azụmahịa ga - enye ihe karịrị otu puku mmadụ n’oge iwu na -
arụ ọrụ maka ọdịnihu na iwepụta puku kwuru puku ohere metụtara ha na
mpaghara.
- Na-akwado njem njem na njikọ nke ihe nketa ime mmụọ nke mpaghara.
- Ime ihe dị ka ihe na - eme ka ọ na - arụ ọrụ maka ọtụtụ ọrụ mmezi ọzọ.
A ga-agọzi ihe ae kwuru, ya na ụlọ n’ocheeze ha na ogige ha, site n’ịta ọdịnala nke dị nsọ na nke oge a.
Ma
oge ma ogologo oge, ọrụ dị mkpụmkpụ ga-enye aka na ọdịmma nke mpaghara
na ebumnuche iji bụrụ ihe atụ nke mmepe ọha na eze - gburugburu, nke e
guzobere ma wunye ma wuru ya ruo afọ 1,000.
Ma
ugbu a, obiọma nke ọrụ ngozi, obiọma sitere n’ịhụnanya, ewetara ndị
mmadụ n’ụwa niile site na ọrụ ngo nke obi na-ama jijiji. Ndị na-ege ya
ntị na ọdịnala ime mmụọ na ime mmụọ ime mmụọ iji mepụta ngụkọta nke ụwa
pụrụ iche nke ihe karịrị 1,000 dị nsọ dị nsọ dị nsọ.
http: //www.maityrevejector.org/en/ind …
Uneghune
Abu
Ahụ ike
Omenka
Chris hinze
Abom
Mmetụta Tibet
Akwụkwọ ikike
Nweta pretube premium
Uneghune
Maharawati Jiede dika cm nwara imecha otu ihe nlere anya nke Maitreya.
Ugbu
a, ndị niile na-akpọte ụwa chọrọ ịwụnye ihe oyiyi ahụ dị ogologo
na-akpọte ihe oyiyi nke mmadụ na Kisnara site na inye onyinye kari.
Ọzọkwa ntụgharị uche maka ndị niile chọrọ inweta ihe na-enweghị atụ na
ọtụtụ croratoum nke ọgbara ọhụrụ.
Chere na otu ahụ ga-amasị nke a.
* Otu esi ezute otu Buddha Methaya *
NaMo Tassa BHagato Arahatto Sammagasdhasda
Dasabodhisatta-Uddesa
na Anigatavamsa na-enye ntuziaka maka ihe ndị mmadụ ga-eme ma ọ bụrụ na
ha ga-ezute Buddha Metha. Nke a dị ezigbo mkpa maka ndị niile na-anaghị
erite ma ọ dịkarịa ala ọkwa mbụ nke ịkpọte si Buddha, dị ka anyị hụworo
otu Buddha na-eteta otu Buddha na-eteta na usoro mgbasa ozi a. Ọ bụrụ
na mmadụ enwetaghị edemede na usoro ụwa a, ọ ga-esiri ya ike inweta
ohere ọzọ.
Na
Dasabodhisatta-Uddesa, [142] Buddha Invama kwuru ka ven. , “Ọ bụghị
mmadụ niile agaghị ahụ ahụ m. Ọ bụrụ na ha achọpụta ozizi m (Dasana),
na-azụlite mmepe nke uche (bhavana), site na mkpụrụ nke ahụ, ha A
ga-amụbaghachi n’oge nke ọma na-eteta otu aciddha Ariya Mettleya. “
Omume
atọ ndị a bụ ntọala nke usoro dị iche iche (Punna). [143] Site na omume
ndị a, onye mmadụ nwere ike ịdabere na ịmụgharị na mbara igwe dị elu.
Zụlite uche ahụ na-eduga n’ịdị ọcha nke nwa oge tupu steeti Jhana. Mana ọ
nwekwara ike ibute nghọta (vipassana) na nnwere onwe tọọ.
Anagatavamsa
[144] Inye ndị ọzọ nkọwa. Iji mezuo otu Buddha Mettha maseyya, ndị
mmadụ kwesịrị itinye mgbalị (VISYA) ma kwụsie ike (Dalha), na-agagharị
(Ubbigga-Manasa). Anyị nwere ike ikwu na “uche iwe” pụtara mkpali miri
emi nke uche ma ọ bụ echiche nke ịdị ngwa (Samvega) nke na-abịa site
n’ịghọta nnwere onwe dị mkpa iji chọpụta nnwere onwe. Ndị niile na-eme
ezi omume na ndị na-akparịta ụka - ma hà bụ Bhikkhus, Bhikkhus, laymen, ọ
ga-enwe ike izute otu Buddha na-esote. Ndị niile na-akwụ nnukwu nsọpụrụ
nye Buddha ahụ ga-ahụ nnukwu mgbakọ a na-ahụ maka irivelelent otu
Buddha Metteyya. Ndụ Nsọ (brahma-cariya) kwesịrị ime. Onyinye (Dana)
kwesiri inye. Daysbọchị ncheta (Ulosatha) kwesịrị idobe. Ekwesịrị iji
nlezianya mepụta obiọma. Site n’inwe obi ụtọ na ọrụ dị iche iche, ọ
ga-ekwe omume n’ikpeazụ, ọ ga-ekwe omume n’ikpeazụ, ọ ga-emecha kpebie
nhụsianya (dukkha).
Ven.
EDI SE SAILDāDaw [145] rụtụrụ aka na ọ dị mkpa iji mee ka mmezi ezi
omume na usoro omume ọma (Vijja) ma ọ bụrụ na mmadụ ga-ezute otu Buddha.
Omume
ziri ezi pụtara ime ka omume dị mma (sila) na ịta (samadhi). Ọmụma
pụtara ịzụlite amamihe (panna). E nwere ike iji aka kwesịrị iji tụnyere
aka ukwu. Enwere ike iji ya tụnyere inwe ike ịhụ. Ọ bụrụ na mmadụ ma ọ
bụ nke ọzọ na-efu, mmadụ agaghị eme nke ọma. Mmadu nwere ike na-emechu
iwu ma debe iwu nke iwu ise na uzo ano na anoputa na ubochi mbu. Ọ bụrụ
na esitere ihe ọmụma, omume na-ezighi ezi ga-apụta na ohere dị iche iche
na-abịate otu Buddha ga-adị ntakịrị, n’ihi ihe a na-eme na-ewetara otu
Buddha na nke na-esote.
Ihe
atụ nke omume ọjọọ nke Ven kwuru. EDI SILAW bụ: emeghị nke ọma,
na-echegbula onwe gị nke ọma na omume nkịtị, na-egbochi ikwu okwu,
na-adịghị ọcha. Omume dị otú a ga-apụtaghachi nke ọma na ala ala, na ndụ
na-esote ma ọ bụ na ndụ n’ọdịnihu. Ọ bụrụ na ndị mmadụ na-eme ihe a
na-ejigide ka a na-eme mkpọtụ n’ime ụwa dị elu, mmesapụ aka ha pụtara na
ha ga-ezute ihe isi ike, ọnwụnwa, na mkpagbu ha. Site na idebe iwu a, o
yikarịrị ka ha ga-ezute esemokwu, esemokwu, na ịkpọasị; Ha ga-enwe ike
ibute ọrịa na ọrịa. Nke a ga - eme ka o sie ike iji zere omume na -
eduga na ụwa dị ala.
Ma,
ọ ga-ekwe omume na mmadụ taa kwadeberelarị n’oge gara aga maka ịtatụ. Ọ
bụrụ na a na-agba mbọ dị mma na ndụ a, onye ahụ nwere ike iru ma ọ
dịkarịa ala ọkwa mbụ nke edemede ma bụrụ otu somatona. Mgbe ahụ, ọ gaghị
ekwe omume ịme ihe ọ bụla na-arụpụta na ịmụgharị na ala ala ala.
Nke
a agaghị apụta na onye dị otú ahụ ga-atụfu ohere iji hụ otu Buddha
na-esote. N’ikpeazụ, dị ka onye na-abụghị onye nchụàjà, ọ nwere ike ịbụ
onye na-alọta, ọ ga-abụrụ ya na Sudhavavasa World Women, Ndụ ụwa ndị a
nwere ike ịkwụsị ọrụ ọtụtụ Buddha. [146]

bụrụ na onye nwere izu oke (parami) irute na-etolite na ndụ gị anaghị
eme mgbalị dị mkpa, enwere ike ịghọ somapanna na ndụ ọzọ na ụwa deva. Ọ
bụrụ na onye dị otú ahụ anaghị eme ihe na-eduga n’ichete ya, ọ ga-atụfu
ihe niile n’oge mmezi Buddha a, ọ ga-enwekwa ike inweta ego n’oge a
na-esote onyinye.
Ven.
Ntuziaka Siga na-ekwu banyere ọrụ dị mkpa a ga-arụ na ndụ a gụnyere ihe
onye mmadụ na-atụgharị uche na-atụgharị uche. [147] Mmadu kwesiri imezu
ihe mbu nke iri na ise nke ihe dị na ise (Carna-Dhamma), [148] nke ahụ
bụ ịsị, ma e wezụga steeti Jhana. Omume mbụ anọ ahụ bụ: (1) ịbụ omume
ọma, [149] (2) nche echiche, (3) ịmụrụ anya na iri nri, (4) tere aka.
Àgwà
asaa na-esote ya bụ steeti asaa dị mma (Saddhamma) nke dị na Buddha
tụnyere ihe dị iche iche maka ụmụ amaala nke obodo: [150]
Okwukwe
(Saddha) na Benivalent kpọtere otu Buddha dị ka ogidi agba agba agba
agba agba agba agba agba agba agba agba agba agba agba agba agba agba
agba agba agba agba agba agba agba agba agba agba agba agba agba agba
agba agba agba agba.
Obi umeala (Hia) dị ka olulu miri emi, obosara moat ma pụtara onye na-eso ụzọ ọjọọ na ahụ, okwu na uche.
Ibelata
ime ihe ojoo (Ottapra) dị ka okporo ụzọ dị elu gbara gburugburu obodo
ahụ ma pụtara onye na-eso ụzọ na-ezere ime ihe ọjọọ n’anụ ahụ, okwu na
uche.
Ebe ọ bụ na nnukwu
mmụta (Bahu-Sahu) dị ka nnukwu ụlọ ọrụ ube na mma agha. Onye nuru ihe
nuru, ndi n rememeputa ihe anuru, ndi ezi omume ọ putara onye mara
ihe-ọkà mmụta bu Budden.
Ike
(VISIYA) dị ka nnukwu ndị agha na-echebe obodo ahụ, maka mmadụ ga-eme
ka a kpafuo uche na-enweghị uche, iji nwee ike ịdị na-eme uche, wee
nọgidesie ike na steeti ndị nwere ọgụgụ isi.
Ihe
m na-eche (Sati) dị ka onye na-elekọta ọnụ ụzọ mara mma, onye na-ajụ
ndị na-ekwupụta mmadụ na-amaghị ama ma na-ahapụ ndị a maara. Mmadu
kwesiri inwe ogo nke uche na ikpa oke.
Amamihe
(panna) dị ka nnukwu rompar kpuchie ya na plasta. Mmadu gha enwe
amamihe nke na - eme ka (ebe a na - ebipu) biliri ma banye na mmiri na -
eduga na mbibi zuru oke nke nhụsianya.
Ozi
ọma ndị a niile na-enyere mmadụ aka ịhapụ omume ọjọọ ma zụlite ezi
omume, ịhapụ ihe ndị a na-ata ụta ma na-enweghị ntụpọ. Otú ahụ ka ọ
na-etolite ịdị ọcha.
Anyị
ekwesịghị ichegbu onwe anyị banyere ma anyị ga-enwe ike iru ihe mgbaru
ọsọ Nibbana na ndụ a ma ọ bụ ma anyị ga-enwe ike ịme otu Buddha
na-akpalite otu Buddha. Ọ bụrụ na anyị agba mbọ ike anyị niile, ajụjụ
ndị a ga-elekọta onwe ha. Anyị ga-etorịrị ka ọ kwere omume na Sila,
samadhi, na panna, nwee obi ike na n’ụzọ dị otú a, anyị ga-enwe ike ịbịa
na njedebe nke ahụhụ niile.
Eziokwu Ga-emeri!

buddhristist-spitatititility.org
buddhristist-spitatititility.org



56) Classical Benevolent Ilocano,58) Klasiko nga Ilocano

Panagpukaw ken Nibbāna iti 56) Klasiko a Naparabur nga Ilocano,58) Klasiko Nga Ilocano
Maikatlo a natan-ok a kinapudno: kinapudno ti panagsardeng ti panagsagaba — a ma-aktualisado .
Jhana .
Ti
jhana ket maysa a meditatibo a kasasaad ti nauneg a kinaulimek ken
konsentrasion a ti isip ket agbalin a naan-anay a naitaneb ken naagsep
iti napili a banag ti atension. Isu ti bato a pasuli iti pannakapataud
ti umiso a konsentrasion.
Ti depinasion (nga addaan kadagiti similes) .
[Umuna a Jhana].
“Adda
ti kaso a ti maysa a monghe — a naan-anay a naikkat manipud iti
sensualidad, ket naikkat manipud kadagiti saan a nasigo a galad — ket
sumrek ken agtalinaed iti umuna a Jhana: Rapture ken ragsak a naipasngay
manipud iti pannakaikkat, a napakuyogan iti naiturong a kapanunotan ken
panangtingiting. Isu ket agsaknap ken agsaknap, manglapunos ken
mangpunno iti daytoy a mismo a bagi iti rapture ken ragsak a naipasngay
manipud iti panagikkat. Awan ti aniaman a banag ti intero a bagina a
saan a napasaran ti rapture ken ragsak a nayanak manipud iti
pannakaikkat.
“Kasla
no kasla ti maysa a nasigo a managdigus wenno agdigus ket mangibukbok
iti bath powder iti gambang a palanggana ken agkakadua iti dayta, a
maulit-ulit a maiwarsi iti danum, tapno ti bolana a pagdigusan —
saturated, moisture-laden, ket agsaknap iti uneg ken awan —. nupay kasta
saan nga agtedted; Uray pay kasta, ti monghe ket agsaknap, manglapunos
ken mangpunno iti daytoy a mismo a bagi iti pannaka-rapture ken ragsak a
nayanak iti panagikkat. Awan ti aniaman a banag ti intero a bagina a
saan a nagsaknap iti rapture ken ragsak a nayanak manipud iti
pannakaikkat…
[Maikadua a Jhana].
“Maysa
pay, babaen ti panagtalinaay dagiti naiturong a kapanunotan ken
panangtingiting, isu ket sumrek ken agtalinaed iti maikadua a Jhana:
Rapture ken ragsak a nayanak iti kinatalinaay, panagkaykaysa ti
pannakaammo a nawaya manipud iti naiturong a kapanunotan ken
panangtingiting — internal assurance. Isut’ agsaknap ken agsaknap,
manglapunos ken mangpunno iti daytoy a mismo a bagi iti pannaka-rapture
ken ragsak a nayanak iti kinatalinaay. Awan ti aniaman a banag ti intero
a bagina a saan a napasaran ti rapture ken ragsak a nayanak iti
kinatalinaay.
“Kasla
met laeng iti danaw nga addaan iti danum ti primavera nga agpangato
manipud iti uneg, nga awan ti agayus manipud daya, laud, amianan, wenno
abagatan, ken addaan kadagiti tangatang a periodiko a mangsupsuplay iti
nawadwad a panagtudo, isu a ti nalamiis nga ubbog ti danum nga
agburburek manipud iti uneg ti danaw ket mapasamakto . agsaknap ken
agsaknap, agkullayaw ken punnuen dayta kadagiti nalamiis a danum, awan
ti paset ti danaw a di nasaknapan iti nalamiis a danum; Uray pay kasta,
ti monghe ket agsaknap ken agsaknap, agkuykuyog ken mangpunno iti daytoy
a mismo a bagi iti pannaka-rapture ken ragsak a nayanak iti
kinatalinaay. Awan ti aniaman a banag ti intero a bagina a saan a
napasaran ti rapture ken ragsak a nayanak iti kinatalinaay…
[Maikatlo a Jhana].
“Ket
ad-adda pay, gapu iti panagkupas ti rapture, agtalinaed nga equanimous,
mindful, ken alerto, ken mariknana ti ragsak iti bagi. Isut’ sumrek ken
agtalinaed iti maikatlo a Jhana, a dagiti natan-ok nga ideklarada,
‘Napagsusupiatan ken sipapanunot, addaan iti makaay-ayo nga agtalinaed.’
Isut’ agsaknap ken agsaknap, agkuykuyog ken mangpunno iti daytoy a
mismo a bagi iti ragsak a divested of rapture, tapno adda ti adda Awan
ti aniaman a banag ti intero a bagina a saan a nagsaknap iti ragragsak a
naikkat iti rapture.
“Kas
met laeng iti asul-, puraw-, wenno nalabaga-a-lotus a danaw, mabalin
nga adda sumagmamano kadagiti asul, puraw, wenno nalabaga a lotus a,
nayanak ken agtubo iti danum, agtalinaed a nailumlom iti danum ken
rumang-ay a di agtakder a rummuar iti ruar . ti danum, isu a nasaknapan
ken nasaknap, nabuyogan ken napno iti nalamiis a danum manipud kadagiti
ramutda agingga kadagiti murdongda, ket awan ti aniaman kadagita nga
asul, puraw, wenno nalabaga a lotus a saan a mapasaran iti nalamiis a
danum; Uray pay kasta, ti monghe ket agsaknap ken agsaknap, agkullayaw
ken mangpunno iti daytoy a mismo a bagi iti ragsak a naikkat iti
rapture. Awan ti aniaman a banag ti intero a bagina nga awan ti
pervadena iti ragsak a naikkat ti rapture…
[Maikapat a Jhana].
“Ket
ad-adda pay, babaen ti panangbaybay-a iti ragsak ken stress — kas iti
immun-una a pannakapukaw ti ragsak ken pannakariribuk — isu ket sumrek
ken agtalinaed iti maikapat a Jhana: kinadalus ti kinapatas ken
panagpanunot, saan a makaay-ayo-a-nor-a-sakit. Isut’ agtugaw, a
mangsaknap iti bagi buyogen ti nadalus, naraniag a pannakaammo, isu nga
awan ti aniaman a banag ti intero a bagina a saan a napasaran ti
nadalus, naraniag a pannakaammo.
“Kasla
kasla adda lalaki a nakatugaw a nabalkot manipud ulo agingga iti saka
nga addaan iti puraw a lupot tapno awan ti paset ti bagina a saan a
pinaatiddog ti puraw a lupot; Uray pay kasta, agtugaw ti monghe, a
mangsaknap iti bagina buyogen ti nadalus, naraniag a pannakaammo. Awan
ti aniaman a banag ti intero a bagina a saan a pinarsua ti nadalus,
naraniag a pannakaammo.”
(Anguttara Nikaya, 5.28)
“Kasla
kasla adda lalaki a nakatugaw a nabalkot manipud ulo agingga iti saka
nga addaan iti puraw a lupot tapno awan ti paset ti bagina a saan a
pinaatiddog ti puraw a lupot; Uray pay kasta, agtugaw ti monghe, a
mangsaknap iti bagina buyogen ti nadalus, naraniag a pannakaammo. Awan
ti aniaman a banag ti intero a bagina a saan a pinarsua ti nadalus,
naraniag a pannakaammo.”
(Anguttara Nikaya, 5.28)
Ti kinamaestro ni Jhana ket maysa a marka ti sirib .
“Ideklarak ti maysa a tao a naikkan iti uppat a galad a maysa a dakkel a pannakaawat, maysa a naindaklan a tao. Ania nga uppat?
“Adda
ti kaso, Brahman, a sadiay nga ar-aramidenna para iti pagimbagan ken
kinaragsak ti adu a tattao ken nangipasdek iti adu a tattao iti natan-ok
a pamay-an, kayatna a sawen, ti kinaumiso ti no ania ti mapadayawan, ti
kinaumiso no ania ti nasigo.
“Ipagarupna
nga aniaman a kapanunotan a kayatna ti agpanunot, ken dina ipagarup nga
adda aniaman a kapanunotan a dina kayat ti agpanunot. Isut’ agayat iti
aniaman a determinasion a kayatna a pagayatan, ken awan ti aniaman a
determinasionna a dina kayat a pagayatan. Nagun-odna ti kinamaestro iti
panunot maipapan kadagiti dalan ti panagpampanunot.
“Magun-odna
— kaanoman a kayatna, nga awan ti pakarigatan, nga awan ti rigat —
dagiti uppat a Jhanas a nangatngato ti kasasaad ti isip, makaay-ayo nga
abidings iti ditoy-ken-ita.
“Babaen
ti panagpatingga dagiti mental a panagpaalsem — agtalinaed isuna iti
fermentation-free awareness-release ken discernment-release, a direkta a
naam-ammo ken nabigbigna ida para iti bagina iti mismo a ditoy-ken-ita.
“…Ideklarak ti maysa a tao a naparaburan kadagitoy uppat a galad a maysa a dakkel a pannakaawat, maysa a naindaklan a tao.”
(Anguttara Nikaya, 4.35)
Jhana ken pannakaawat, ima-ima .
Awan ti jhana .
para iti maysa nga awan ti pannakailasinna, .
Awan ti Pannakailasin .
Para iti maysa nga awan jhana.
Ngem maysa ti agpada a jhana .
ken panangilasin:
Isu’t adda iti igid .
ti saan a mangikabil.
(Dhammapada, 372)
manipud
Libre
nga online benevolent ti nariing iti maysa a JC puro nga inspirasion
tapno maragpat ni Nibbāna ti agnanayon a ragsak. Konsumuen ti presko a
hilaw a vegan juice🥤 & salads🥗 nga agbiag a kas iti libre a tumatayab 🐦 🦢 🦅 babaen ti panagpatanor kadagiti prutas 🍍
🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🪴 🌱 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒in pots.
Naiwanwan nga imahe a panagmennamenna ti panaglangoy iti danum para iti panagrelaks ken makin-uneg a talna (uni ti danum) .
Daytoy
a naiwanwan a ladawan ket maysa a kalmado ken makapabang-ar a
panagmennamenna iti panagbuya iti panunot a sadiay iladawanmo ti bagim
iti taaw, nga aglanglangoy iti nalamiis a danum ti taaw, bayat a
dumdumngegka kadagiti nalamuyot a ritmiko nga uni ti taaw ti agwaras a
danum. Daytoy a naiwanwan a ladawan ket para iti panagrelaks ken
panangipalubos iti stress, panagdanag ken napalabas a biddut ken ut-ot,
tapno maabrasa ti masakbayan ken amin a nasayaat a banag nga adda iti
masanguanan. Isu a bay-anyo dagiti negatibo nga emosion a manglapped iti
dalan tapno agayus dagiti positibo nga enerhia ken mangyeg kadakayo iti
salun-at ken pannakaagas. Kanayon a masarakak ti nakaparsuaan nga uni
ti danum a kasta unay a makapabang-ar ken para kaniak daytoy ket maysa
kadagiti kasayaatan nga alikamen a pangbang-ar iti stress sadiay, kas
danum, no dayta babaen ti maysa nga agallon a karayan, dagiti dalluyon
ti taaw wenno tudo, addaan laeng iti daytoy a makaawis a ritmo a
mangpukaw iti panagrelaks ken . Pudno a makin-uneg a talna. Isu a
dumngegka iti daytoy naiwanwan nga imahe a panagmennamenna no kasapulam
ti wagas a mangrelaks ken mangagas iti panunot ken bagi dagiti negatibo
nga emosion ken enerhia.
Naparabur a Napukaw Maysa a Maitreya a Proyekto 56) Klasiko a Naparabur nga Ilocano,58) Klasiko Nga Ilocano
Phaphanh .
157K dagiti suskritor .
Paset 1 — Proyekto ti Maitreya, Kushinagar, Uttar Pradesh, India.
Daytoy
ket maysa a makaparegta a panangkita kadagiti programa ti sirmata,
arkitektura, ken karidad ti proyekto. Buyogen dagiti kontribusion
manipud iti kinasantona ti Dalai Lama, Lama Zopa Rinpoche, ken adu pay a
naespirituan a lider.
Paset 2 — Maitreya Proyekto Puso Shrine Relic Tour.
Agdaliasat
a kadua ti panagpasiar tapno mapasaran ti wagas dagiti relikya ti puso a
mangparegta kadagiti tattao iti intero a lubong a mangpatanor iti puso
ti naayat a kinamanangngaasi ken mangdalus iti isip-bagi a continuum.
Iramanna ti napintas a footage dagiti relikya a mismo.
Paset 3 — Panagmennamenna iti Kappia ti Maitreya.
Ti
panagmennamenna iti kappia a Matireya iti naayat a kinamanangngaasi ket
mabasa babaen ti naalumamay a timek tapno ti agdengdengngeg ket
makapagkonsentrar iti padas a mangpataud iti gapu ti talna, iti uneg ti
bagida ken iti makinruar a lubong.
-
- - —, - - - - —, - - —, - - - —, - - - - - —, - - - -
–kamali-kali-kali-kali-kali-kali-kali-kali-kalika-kakalika-kakalika-kakalika-kakalika-kakali-kali-kalika-kakalika-kakalika-kakalika-kakalika-kakalika-kakali-kali-kalika-kakalikakamlikamkamlikamkamkakaka-kakalikakamlikakamlikaka-ka-kakama-ka-kakali-ka-kaka;
-.
“Ti
sangalubongan a talna ket masapul a rumang-ay manipud iti makin-uneg a
talna. Ti talna ket saan laeng a ti kaawan ti kinaranggas. Ti talna ket
isu ti pannakaiparangarang ti natauan a pannakipagrikna.”.
— Ti Kinasantona ti Dalai Lama.
Panggep ti Maitreya Project nga iyeg:
- Napapaut a sosial ken ekonomiko a pagimbagan kadagiti minilion a tattao iti amianan nga India.
- Nasustiner a naespirituan a pagimbagan iti sangalubongan a komunidad.
Ti pokus dagiti aktibidad ti Maitreya Project ket mangbangbangon:
- Maysa a 500ft/152m a bronse nga estatua ti masakbayan a Buddha Maitreya idiay Kushinagar, estado ti Uttar Pradesh.
- Maysa a 150ft/45m nga estatua ni Maitreya idiay Bodhgaya, Bihar nga Estado.
Idiay
akin-amianan nga India, ti Kushinagar ken Bodhgaya ket dagiti rehion a
dagiti bilang ti panagbasa ken panagsurat ket nababa unay ken minilion a
tattao ti agbibiag iti nakaro a kinapanglaw, nga agpannurayda iti
subsistence farming ken nanumo a panagtrabaho.
Maitreya Project ket makagunggona kadagitoy a rehion babaen ti:
-
Edukasion para kadagiti ubbing ti purok manipud kadagiti napanglaw a
pamilia, nga agus-usar iti naisangsangayan a kurikulum a mangipaganetget
iti etika a panagdur-as agraman ti akademiko a nagapuanan; a mangsaklaw
iti primary, secondary ken vocational education.
- Panagtaripato ti salun-at ti internasional nga estandarte.
-
Panagtrabaho ken komersio a mangipaay iti trabaho para iti nasurok a
sangaribu a tattao bayat ti panagibangon kasta met ti panangpataud
kadagiti mataginayon a trabaho para iti masakbayan ken panangyeg iti
rinibu a mainaig a gundaway iti panggedan iti rehion.
- Panangsuporta iti turismo mainaig iti nabaknang a naespirituan a tawid ti rehion.
- Panagtignay a kas katalista ken mangsustiner nga impluensia para iti adu a dadduma pay nga imprastruktural a panagpasayaat.
Agpada
a dagiti estatua, agraman dagiti pasdek ken parkeda iti trono, ket
mabendisionan iti intero babaen ti sagrado nga arte nga agpadpada a
tradisional ken moderno.
Iti
agpada nga atiddog ken ababa a panawen, ti Maitreya Project ket
makatulongto unay iti pagimbagan ti rehion ken panggepna ti agbalin a
modelo ti sosial a responsable a panagdur-as — environmentally
sustainable, nadisenio ken naibangon tapno agpaut iti di kumurang a
1,000 a tawen.
Ket
uray ita, ti mismo a puso ti Maitreya Project, Loving-kindness, ket
maiyeg kadagiti tattao iti intero a lubong babaen ti Maitreya Project
Heart Shrine Relic Tour. Ti Relic Tour ket mangtipon kadagiti tattao iti
amin a natauan ken naespirituan a tradision tapno mangparnuay kadagiti
makagapu iti sangalubongan a talna babaen ti panangibinglay kadagiti
bendision ti naisangsangayan ken napateg a koleksion ti nasurok a 1,000 a
sagrado a relikya ti Budista.
Musika
KANTA
Enerhia ti bagi .
ARTISTA
Ni Chris Hinze .
Album .
Dagiti Impresion ti Tibet .
Dagiti Lisensia .
Magun-od ti YouTube Premium .
Musika
Ni Maha Mayawati Ji bayat a pinadas ni CM a maileppas ti naparabur a nariing a maysa a Maitreya a proyekto.
Ita
amin a nariing a tattao iti lubong kayatda nga ikabil ti katayagan a
naparabur a nariing iti estatua ti maysa idiay Kushinara babaen ti
panangidonarna iti kabassitan a denominasion. Kasta met ti sentro ti
panagmennamenna para kadagiti amin a mayat a manggun-od iti agnanayon a
ragsak iti kaaduan a moderno a crematorium.
Impagarupda a kayat daytoy ti grupo.
*Kasano ti makiam-ammo iti Naparabur a Napukaw a Maysa a Buddha Metteyya*
Namo tassa bhagavato arahatto samasambuddhassa
Ti
Dasabodhisatta-uddesa ken Anagatavamsa ket agpada a mangted kadagiti
instruksion no ania ti masapul nga aramiden dagiti tao no isuda ket
makaam-ammo kenni Buddha Metteyya. Daytoy ket napateg unay para kadagiti
amin a saan a makagun-od iti uray sangkabassit laeng a tukad ti
panagpukaw bayat daytoy a dispensasion ni Buddha, ta, kas nakitatayon,
naparabur a nariing iti maysa a Buddha Metteyya ti maudi a naparabur a
napukaw a maysa a Buddha a tumaud iti daytoy a siklo ti lubong. No ti
maysa a tao dina maragpat ti pannakapukaw iti daytoy a siklo ti lubong,
narigatto unay ti makagun-od iti sabali a gundaway.
Iti
Dasabodhisatta-uddesa,[142] kuna ni Buddha Gotama ken ni Ven.
Sariputta, “Saan nga amin a lallaki ket makakitada iti pisikal a bagik.
No masabetda dagiti pannursurok (sasana), mangted kadagiti regalo
(dana), paliiwen ti moralidad (sila), ken patanoren ti panagdur-as ti
isip (Bhavana), babaen ti bunga dayta, isuda Mayanakto manen iti panawen
ni Benevolent a nariing iti Onebuddha Arya Metteyya.”
Dagitoy
a tallo nga aramid ket isu ti batayan ti meritorious action
(punna).[143] Babaen kadagitoy nga aramid ti maysa a tao ket
maipasigurado ti pannakayanak manen kadagiti nangatngato a plano ti
kaadda. Ti panangpatanor iti panunot ket mangiturong iti temporario a
kinadalus a nagun-od babaen kadagiti estado ti Jhana. Ngem mabalin met
nga agtungpal dayta iti pannakaawat (vipassana) ken pudno a
pannakawayawaya.
Ti
Anagatavamsa[144] ket mangted ti ad-adu pay a detalye. Tapno maam-ammo
ti Naparabur a Napukaw ti Maysa a Buddha Metteyya, rumbeng nga agregget
dagiti tattao (Viriya) ken natibker (Dalha), nga addaan iti nariribuk
nga isip (ubbigga-manasa). Mabalintayo a panunoten a ti “naragsak nga
isip” ket kayatna a sawen ti nauneg a panaggudua ti isip wenno rikna ti
kinaganat (Samvega) nga aggapu iti pannakabigbig ti naganat a kasapulan
nga agtrabaho para iti pannakawayawaya. Amin dagidiay agar-aramid
kadagiti nasayaat nga aramid ken nasiput - isuda man ket bhikkhu,
bhikkhunis, laymen, wenno laywomen - ket makasabatdanto iti sumaruno a
naparabur a nariing iti maysa a Buddha. Amin dagidiay agbayad iti dakkel
a dayaw ken ni Buddha ket makitadanto ti naimbag nga asamblea ti
Naparabur a Napukaw a Maysa a Buddha Metteyya. Ti Nasantuan a Biag
(Brahma-Cariya) ket rumbeng a maar-aramid. Rumbeng a maited dagiti
regalo (dana). Rumbeng a maidulin dagiti aldaw ti panagrambak
(Uposatha). Rumbeng a siaannad a maparang-ay ti naayat a kinaimbag
(metta). Babaen ti panagragragsak iti panagbantay ken meritorious
actions, posibleton a pagpatinggaenna inton agangay ti kinapanglaw
(Dukkha).
Ven.
Ipatuldo ni Ledi Sayādaw[145] a kasapulan ti mangaramid iti natimbeng a
panagregget kadagiti termino ti nasayaat a kababalin (carana) ken umno a
pannakaammo (Vijja) no ti maysa ket makasabet iti sumaganad a naparabur
a nariing iti maysa a Buddha.
Ti
umiso a kababalin kaipapananna ti panangpatanor iti moralidad (sila)
ken konsentrasion (Samadhi). Ti pannakaammo kaipapananna ti
panangpatanor iti sirib (panna). Ti umiso a kababalin ket mabalin a
maidilig iti kaadda dagiti uni. Mabalin a maidilig ti umiso a
pannakaammo iti pannakabalin a makakita. No awan ti maysa wenno ti
sabali, saan a naballigi ti maysa a tao. Mabalin a naparabur ti maysa a
tao ken pagtalinaedenna dagiti permanente a moral a paglintegan dagiti
lima a bilin ken dagiti walo a paglintegan kadagiti aldaw ti
panagrambak, ngem no saan a maimula dagiti bukel ti pannakaammo, mabalin
a makasangpet dayta a tao kadagiti naparabur a nariing iti maysa a
Buddha Metteyya ngem saan a mabalin a mapukaw. No ti laeng pannakaammo
ti maparang-ay, ti di umiso a kababalin kaipapananna a bassit laeng ti
tsansa a makasabet iti sumaruno a naparabur a nariing iti maysa a
Buddha, gapu iti nagbaetan a panawen (Antara-kappa) iti nagbaetan daytoy
naparabur a nariing a maysa a dispensasion ni Buddha ken ti sumaruno.
Dagiti
pagarigan ti di umiso a kababalin a dinakamat ni Ven. Ledi Sayādaw ket:
saan a naparabur, saan a nasayaat ti pannakabantayna kadagiti pisikal
nga aramid, gapu ta saan a mapengdan iti panagsao, ken narugit iti
panunot. Ti kasta a kababalin kaipapananna ti pannakayanak manen
kadagiti nababbaba a sakup, iti sumaganad a biag wenno iti masanguanan a
biag. No dagiti tattao nga agtigtignay iti kastoy a wagas ket talaga a
makabaelda a mayanak manen iti nangatngato a lubong, ti kinakurang ti
kinaparaburda kaipapananna a makasabatda kadagiti rigat, pannubok, ken
rigat iti panagbiagda. Babaen ti saan a panangtungpal kadagiti bilin,
nalabit a masabetda dagiti panagsusupiat, panagsusupiat, pungtot, ken
gura; Ket nalaka a maakaran dagitoy kadagiti sakit ken sakit. Daytoy ti
mamagbalin a narigrigat pay a liklikan dagiti tignay nga agturong
kadagiti nababbaba a lubong.
Nupay
kasta, mabalin a posible a ti maysa a tao itatta ket nagsaganan iti
napalabas para iti pananggun-od iti pannakapukaw. No ti umiso a
panagregget ket naaramid iti daytoy a biag, dayta a tao ket makadanon
iti uray sangkabassit laeng a tukad ti panagpukaw ken agbalin a
Sotapanna. Kalpasanna, imposiblento nga aramiden ti aniaman nga aramid
nga agresulta iti pannakayanak manen kadagiti nababbaba a sakup.
Saan
a kayat a sawen daytoy a maliwayan ti kasta a tao ti gundaway a
makakita iti sumaruno a naparabur a nariing iti maysa a Buddha. Iti
kamaudiananna, kas maysa a saan a returner, isu ket mabalin a mayanak
manen kadagiti lubong ti Suddhavasa Brahma, ken ti biag kadagitoy a
lubong ket mabalin a mangsaklaw kadagiti karera ti sumagmamano a
Buddha.[146]
No
ti maysa a tao nga addaan iti umdas a kinaperpekto (parami) tapno
maragpatna ti pannakapukaw iti daytoy a panagbiag ket saan a mangaramid
iti kasapulan a panagregget, mabalin a posible ti agbalin a Sotapanna
iti sumaganad a biag kadagiti lubong dagiti Deva. No ti kasta a tao ket
saan a mangsanay kadagiti banag a mangiturong iti panagpukaw, isu ket
maliwayanna nga interamente bayat ti dispensasion ni Buddha ken
mabalinna laeng a maragpat ti pannakawayawaya bayat ti sumaganad a
naparabur a nariing iti maysa a dispensasion ni Buddha.
Ven.
Dagiti instruksion ni Ledi Sayādaw maipapan iti kasapulan a trabaho a
maaramid iti daytoy a biag ket mairaman ti rumbeng nga aramiden ti maysa
a tao a mangal-alagad iti lamolamo a panagmennamenna.[147] Ti maysa ket
rumbeng a mangtungpal kadagiti immuna a sangapulo ket maysa kadagiti
sangapulo ket lima a nasayaat nga aramid (Carana-dhamma),[148] kayatna a
sawen, amin malaksid kadagiti estado ti Jhana. Dagiti umuna nga uppat
nga aramid ket: (1) panagbalin a moral,[149] (2) panangbantay kadagiti
ruangan ti rikna, (3) ti kalkalainganna iti pannangan, ken (4) ti
kinarik.
Dagiti
sumaganad a pito a kalidad ket dagiti pito a nasayaat nga estado
(Saddhamma) a ti Naparabur a Napukaw ti Maysa a Buddha no idilig
kadagiti nadumaduma a proteksion para kadagiti umili ti maysa a naarian a
pagbeddengan nga ili:[150]
Ti pammati (Saddha) iti Naparabur a Napukaw a Buddha ket kasla maysa a nauneg ti pannakaikabilna nga adigi
Ti
kinaemma (hiri) ket kasla nauneg, nalawa a kanal ken kaipapananna a ti
adalan ket mabain iti di umiso a kababalin iti bagi, panagsao, ken isip.
Ti
panagkissay manipud iti panagaramid iti biddut (Ottappa) ket kasla
nangato, nalawa a kalsada a manglikmut iti siudad ken kaipapananna ti
adalan a maseknan iti panangliklik iti di umiso a kababalin iti bagi,
panagsao, ken isip.
Ti
panagbalin a dakkel ti panagsursurona (Bahu-Sacca) ket kasla dakkel a
pagidulinan iti armas dagiti pika ken kampilan. Ti maysa a tao a
nakangngeg iti adu, a makalagip no ania ti nangngegan, ken mangipateg
iti dayta kaipapananna ti maysa a tao nga ammona ti naparabur a nariing
iti maysa a doktrina ti maysa a Buddha.
Ti
enerhia (Viriya) ket kasla maysa a dakkel a buyot a mangsalaknib iti
siudad, para iti maysa a tao rumbeng a mangpukaw iti enerhia tapno
maikkat dagiti di nasigo a kasasaad ti isip, tapno makagun-od kadagiti
nasigo a kasasaad ti isip, tapno natibker, natibker a nasaksakbay, ken
agtultuloy kadagiti nasigo a kasasaad ti isip.
Ti
mindfulness (SATI) ket kasla maysa a masirib, nasaririt a gate keeper
nga agkedked a sumrek kadagiti di am-ammo a tattao ken bay-anna laeng
dagidiay pagaammo. Rumbeng nga addaan ti maysa a tao iti kangatuan a
tukad ti panagpanunot ken panangidumduma.
Ti
sirib (panna) ket kasla nangato, nalawa a baluarto a naabbungotan iti
plaster. Rumbeng nga addaan ti maysa a tao iti sirib a mangiturong iti
(ti pannakaputed ti) panagpangato ken panagbaba, nga addaan iti natan-ok
a pannakastrek a mangiturong iti naan-anay a pannakadadael ti
kinapanglaw.
Amin
dagitoy a pito kadagitoy a nasayaat nga estado ket mangpabalin iti
maysa a tao a mangbaybay-a kadagiti di umiso nga aramid ken mangpatanor
kadagiti nasayaat nga aramid, a mangbaybay-a no ania ti mapabasol ken
mangpadur-as iti kinaawan pakababalawan. Gapuna isut’ mangpatanor iti
kinadalus.
Saantayo
a kasapulan a madanagan no kabaelantayo a maragpat ti kalat ni Nibbana
iti daytoy a biag wenno no maaramidtayo laeng dayta iti sidong ti
naparabur a nariing iti maysa a Buddha Ari Metteyya. No aramidentayo ti
kasayaatan a panagregget a kabaelantayo, dagiti kasta a saludsod ti
mangasikaso iti bagbagida. Masapul a dumakkeltayo aginggat’ mabalin
idiay Sila, Samadhi, ken Panna, agtalektayo nga iti kastoy a wagas ket
mabalintayo ti umay iti ngudo ti amin a panagsagaba.
Kinapudno ti agballigi!
From Buddhanussati to Nibbana | Guided Meditation
Araham-
Buddha Has eradicated all defilements and is the most suited one to
receive alms from human beings and devas.Samma Sam buddho- This means to
discov…



57)Classical Benevolent Indonesian-Bahasa Indonesia Klasik,

Awakening dan Nibbāna di 57) Klasik Indonesia-Bahasa Indonesia Klasik,
Kebenaran mulia ketiga: Realitas penghentian penderitaan - yang harus diaktualisasikan
Jhana
Jhana
adalah keadaan meditatif keheningan dan konsentrasi yang mendalam di
mana pikiran menjadi sepenuhnya tenggelam dan diserap dalam objek
perhatian yang dipilih. Ini adalah landasan dalam pengembangan
konsentrasi kanan.
Definisi (dengan perumpamaan)
[Jhana Pertama]
“Ada
kasus di mana seorang bhikkhu - cukup ditarik dari sensualitas, ditarik
dari kualitas yang tidak terampil - masuk dan tetap di Jhana pertama:
pengangkatan dan kesenangan yang lahir dari penarikan, disertai dengan
pemikiran dan evaluasi terarah. Dia meresap dan meresap, menggulung dan
mengisi tubuh ini dengan pengangkatan dan kesenangan yang lahir dari
penarikan. Tidak ada seluruh tubuhnya yang tidak ditimbulkan oleh
pengangkatan dan kesenangan yang lahir dari penarikan.
“Seolah-olah
seorang pemukul pemukul atau magang Bathman yang terampil akan
menuangkan bubuk mandi ke dalam baskom kuningan dan meremasnya
bersama-sama, menaburkannya lagi dan lagi dengan air, sehingga bola
bubuk mandi-jenuh, sarat kelembaban, meresap di dalam dan tanpa- Namun
demikian, tidak akan menetes; Meski begitu, bhikkhu itu meresap,
menggulung dan mengisi tubuh ini dengan pengangkatan dan kesenangan yang
lahir dari penarikan. Tidak ada dari seluruh tubuhnya yang tidak
ditunjukkan oleh pengangkatan dan kesenangan yang lahir dari penarikan
[Jhana Kedua]
“Selain
itu, dengan diam -diam pikiran dan evaluasi yang diarahkan, ia masuk
dan tetap berada di Jhana kedua: pengangkatan dan kesenangan yang lahir
dari ketenangan, penyatuan kesadaran yang bebas dari pemikiran dan
evaluasi terarah - jaminan internal. Dia meresap dan meresap, menggulung
dan mengisi tubuh ini dengan pengangkatan dan kesenangan yang lahir
dari ketenangan. Tidak ada dari seluruh tubuhnya yang tidak ditimbulkan
oleh pengangkatan dan kesenangan yang lahir dari ketenangan.
“Sama
seperti danau dengan air musim semi yang mengalir dari dalam, tidak
memiliki aliran masuk dari timur, barat, utara, atau selatan, dan dengan
langit secara berkala memasok pancuran yang berlimpah, sehingga sumber
air yang dingin dari dalam danau akan meresap dan meresap, mematikan dan
mengisinya dengan perairan dingin, tidak ada bagian dari danau yang
tidak diterapkan oleh perairan sejuk; Meski begitu, bhikkhu itu meresap
dan meresap, menggulung dan mengisi tubuh ini dengan pengangkatan dan
kesenangan yang lahir dari ketenangan. Tidak ada seluruh tubuhnya yang
tidak ditempelkan oleh pengangkatan dan kesenangan yang lahir dari
ketenangan…
[Jhana ketiga]
“Dan
lebih jauh lagi, dengan memudar pengangkatan, dia tetap tenang, penuh
perhatian, dan waspada, dan merasakan kesenangan dengan tubuh. Dia masuk
dan tetap berada di Jhana ketiga, di mana orang -orang yang mulia
menyatakan, ‘Equanimous dan waspada, dia memiliki tempat tinggal yang
menyenangkan.’ Dia meresap dan meresap, menggulung dan mengisi tubuh ini
dengan kesenangan yang divestasi pengangkatan, sehingga ada yang ada
Tidak ada dari seluruh tubuhnya yang tak berkesudahan dengan kesenangan
divestasi pengangkatan.
“Sama
seperti di kolam biru, putih, atau merah-lotus, mungkin ada beberapa l,
putih, atau merah yang lahir di dalam air, tetap tenggelam dalam air
dan berkembang tanpa menonjol dari air, sehingga mereka diresapi dan
diselimuti, diliputi dan diisi dengan air dingin dari akar mereka ke
ujung mereka, dan tidak ada yang biru, putih, atau terbarut merah yang
tidak akan dilahirkan dengan air dingin; Meski begitu, bhikkhu itu
meresap dan meresap, menggulung dan mengisi tubuh ini dengan kesenangan
yang divestasi pengangkatan. Tidak ada dari seluruh tubuhnya yang tak
berkesudahan dengan kesenangan divestasi pengangkatan …
[Jhana keempat]
“Dan
lebih jauh lagi, dengan meninggalkan kesenangan dan stres-seperti
halnya hilangnya kegembiraan dan kesusahan sebelumnya-ia masuk dan tetap
berada di Jhana keempat: kemurnian kesabaran dan perhatian, tidak ada
kesenangan-nor-sakit. Dia duduk, meresapi tubuh dengan kesadaran yang
murni dan cerah, sehingga tidak ada seluruh tubuhnya yang tidak terjadi
oleh kesadaran murni dan cerah.
“Seolah
-olah seorang pria duduk dibungkus dari kepala ke kaki dengan kain
putih sehingga tidak akan ada bagian dari tubuhnya yang tidak
diperpanjang oleh kain putih; Meski begitu, bhikkhu itu duduk, meresapi
tubuhnya dengan kesadaran yang murni dan cerah. Tidak ada dari seluruh
tubuhnya yang tidak ditempelkan oleh kesadaran yang murni dan cerah. ”
(Anguttara Nikaya, 5.28)
“Seolah
-olah seorang pria duduk dibungkus dari kepala ke kaki dengan kain
putih sehingga tidak akan ada bagian dari tubuhnya yang tidak
diperpanjang oleh kain putih; Meski begitu, bhikkhu itu duduk, meresapi
tubuhnya dengan kesadaran yang murni dan cerah. Tidak ada dari seluruh
tubuhnya yang tidak ditempelkan oleh kesadaran yang murni dan cerah. ”
(Anguttara Nikaya, 5.28)
Penguasaan Jhana adalah tanda kebijaksanaan
“Saya
menyatakan seseorang yang diberkahi dengan empat kualitas sebagai salah
satu dari kebijaksanaan yang hebat, seorang pria yang hebat. Empat yang
mana?
“Ada
kasusnya, Brahman, di mana ia berlatih untuk kesejahteraan dan
kebahagiaan banyak orang dan telah membentuk banyak orang dalam metode
mulia, yaitu, kebenaran dari apa yang mengagumkan, kebenaran dari apa
yang terampil.
“Dia
pikir ada pemikiran yang ingin dia pikirkan, dan tidak berpikir ada
pemikiran yang tidak ingin dia pikirkan. Dia akan menyelesaikan apa pun
yang ingin dia lakukan, dan tidak akan menyelesaikan apa pun yang tidak
ingin dia lakukan. Dia telah mencapai penguasaan pikiran sehubungan
dengan jalur pemikiran.
“Dia
mencapai-kapan pun dia mau, tanpa ketegangan, tanpa kesulitan-keempat
jhana yang meningkatkan kondisi mental, meremehkan di sini-dan-sekarang.
“Dengan
berakhirnya fermentasi mental-ia tetap berada dalam pelepasan kesadaran
bebas fermentasi dan rilis-rilis, setelah secara langsung mengetahui
dan mewujudkannya untuk dirinya sendiri di sini dan sekarang.
“…
Saya menyatakan seseorang yang diberkahi dengan empat kualitas ini
sebagai salah satu dari penegasan yang hebat, orang yang hebat.”
(Anguttara Nikaya, 4.35)
Jhana dan wawasan, tangan tangan
Tidak ada jhana
untuk satu tanpa penegasan,
tidak ada penegasan
untuk satu tanpa jhana.
Tapi satu dengan kedua jhana
dan penegasan:
Dia berada di ambang
tidak mengikat.
(Dhammapada, 372)
dari
Online
GRATIS Benevolent membangunkan satu inspirasi murni untuk mencapai
nibbāna kebahagiaan abadi. Konsumsi jus vegan mentah segar🥤 & salad🥗 untuk hidup seperti burung gratis 🐦 🦢 🦅 dengan menanam buah -buahan 🍍
🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 sayuran 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🪴 🌱 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍐 🫒 🫒 🫒 🫒 🫒 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🍓 🍊 🍊 🌵 🍈 🌰 🫐 🍅 🍐 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒
Meditasi citra terpandu berenang di air untuk relaksasi dan kedamaian batin (suara air)
Citra
yang dipandu ini adalah meditasi visualisasi yang tenang dan santai di
mana Anda akan membayangkan diri Anda di laut, berenang di air laut yang
sejuk, sambil mendengarkan suara lautan berirama lembut dari percikan
air. Citra yang dipandu ini adalah untuk relaksasi dan melepaskan stres,
kecemasan dan kesalahan dan rasa sakit di masa lalu, sehingga Anda
dapat merangkul masa depan dan semua hal baik yang ada di depan. Jadi
lepaskan emosi negatif yang menghalangi jalan bagi energi positif untuk
mengalir dan membawa Anda kesehatan dan penyembuhan. Saya selalu
menemukan suara alam air yang sangat santai dan bagi saya itu adalah
salah satu alat pelepas stres terbaik di luar sana, seperti air, apakah
itu oleh sungai yang beriak, ombak laut atau hujan, hanya memiliki ritme
yang memikat ini yang membangkitkan relaksasi dan relaksasi dan ini
Kedamaian batin sejati. Jadi dengarkan meditasi citra terpandu ini jika
Anda membutuhkan cara untuk rileks dan menyembuhkan pikiran dan tubuh
Anda dari emosi dan energi negatif.
Benevolent Awakened One Maitreya Project 57) Klasik Indonesia-Bahasa Indonesia Klasik,
Phaphanh
Pelanggan 157K
Bagian 1 - Proyek Maitreya, Kushinagar, Uttar Pradesh, India.
Ini
adalah pandangan yang menginspirasi pada visi proyek, arsitektur, dan
program amal. Dengan kontribusi dari Yang Mulia Dalai Lama, Lama Zopa
Rinpoche, dan banyak pemimpin spiritual lainnya.
Bagian 2 - Maitreya Project Heart Shrine Relic Tour.
Bepergian
dengan tur untuk mengalami cara peninggalan jantung menginspirasi
orang-orang di seluruh dunia untuk mengembangkan hati orang-orang yang
penuh kasih dan memurnikan kontinum pikiran-tubuh. Termasuk rekaman yang
indah dari peninggalan itu sendiri.
Bagian 3 - Meditasi Perdamaian Maitreya.
Meditasi
perdamaian Matireya tentang cinta kasih dibaca dengan suara lembut
sehingga pendengar dapat berkonsentrasi pada pengalaman menghasilkan
penyebab perdamaian, di dalam diri mereka sendiri dan di dunia luar.
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -.
“Kedamaian
dunia harus berkembang dari kedamaian batin. Kedamaian bukan hanya
tidak adanya kekerasan. Damai adalah manifestasi dari belas kasih
manusia.”
- Yang Mulia Dalai Lama.
Tujuan dari proyek Maitreya adalah untuk membawa:
- Manfaat sosial dan ekonomi jangka panjang bagi jutaan orang di India utara.
- Manfaat spiritual yang berkelanjutan bagi komunitas dunia.
Fokus kegiatan proyek Maitreya adalah membangun:
- Patung perunggu 500ft/152m dari masa depan Buddha Maitreya di Kushinagar, Negara Bagian Uttar Pradesh.
- Patung Maitreya 150ft/45m di Bodhgaya, Negara Bagian Bihar.
Di
India utara, Kushinagar dan Bodhgaya adalah daerah di mana tingkat
melek huruf sangat rendah dan jutaan orang hidup dalam kemiskinan
ekstrem, mengandalkan pertanian subsisten dan tenaga kerja kasar.
Proyek Maitreya akan menguntungkan wilayah ini melalui:
-
Pendidikan untuk anak -anak desa dari keluarga miskin, memanfaatkan
kurikulum unik yang menekankan perkembangan etis serta prestasi
akademik; Meliputi pendidikan dasar, sekunder dan kejuruan.
- Kesehatan Standar Internasional.
-
Ketenagakerjaan dan perdagangan yang akan menyediakan pekerjaan untuk
lebih dari seribu orang selama konstruksi serta menciptakan lapangan
kerja berkelanjutan untuk masa depan dan membawa ribuan peluang kerja
terkait ke wilayah tersebut.
- Mendukung pariwisata sehubungan dengan warisan spiritual yang kaya di kawasan itu.
- Bertindak sebagai katalis dan pengaruh berkelanjutan untuk banyak perbaikan infrastruktur lainnya.
Kedua patung, bersama dengan bangunan takhta dan taman mereka, akan diberkati oleh seni suci yang tradisional dan modern.
Baik
dalam jangka panjang dan pendek, proyek Maitreya akan berkontribusi
secara signifikan terhadap kesejahteraan wilayah tersebut dan bertujuan
untuk menjadi model pembangunan yang bertanggung jawab secara
sosial-berkelanjutan, dirancang, dan dibangun secara lingkungan untuk
bertahan setidaknya 1.000 tahun.
Dan
bahkan sekarang, Heart of Maitreya Project, Loving-Kindness, dibawa ke
orang-orang di seluruh dunia melalui Tur Relic Shrine Relic Proyek
Maitreya. Tur Relic menyatukan orang -orang dari semua tradisi
kemanusiaan dan spiritual untuk menciptakan penyebab perdamaian dunia
dengan berbagi berkah dari koleksi unik dan berharga dari lebih dari
1.000 peninggalan Buddhis yang sakral.
http: //www.maitreyaproject.org/en/ind …
Musik
LAGU
Energi tubuh
ARTIS
Chris Hinze
ALBUM
Kesan Tibet
Lisensi
Dapatkan YouTube Premium
Musik
Maha Mayawati ji ketika CM berusaha untuk menyelesaikan proyek Maitreya yang terbangun dengan baik.
Sekarang
semua orang yang terbangun di dunia ingin memasang patung seseorang
yang terbangun dengan baik hati di Kushinara dengan menyumbangkan
denominasi terkecil. Juga pusat meditasi untuk semua orang yang ingin
mencapai kebahagiaan abadi dengan sebagian besar krematorium modern.
Berpikir bahwa grup akan menyukai ini.
*Bagaimana bertemu dengan kebajikan dibangunkan satu Buddha Metteyya*
Namo Tassa Bhagavato Arahatto Sammasambuddhassa
Dasabodhisatta-uddesa
dan Anagatavamsa keduanya memberikan instruksi tentang apa yang harus
dilakukan orang jika mereka ingin bertemu Buddha Metteyya. Ini sangat
penting bagi semua orang yang tidak mencapai setidaknya tahap pertama
kebangkitan selama dispensasi Buddha ini, karena, seperti yang telah
kita lihat, kebajikan membangunkan seorang Buddha Metteyya akan menjadi
yang terakhir dibangunkan oleh seorang Buddha dalam siklus dunia ini.
Jika seseorang tidak mencapai kebangkitan dalam siklus dunia ini, akan
sangat sulit untuk mendapatkan kesempatan lain.
Di
Dasabodhisatta-uddesa, [142] Buddha Gotama berkata kepada Ven.
Sariputta, “Tidak semua orang akan melihat tubuh fisik saya. Jika mereka
menemukan ajaran saya (sasana), memberikan hadiah (dana), mengamati
moralitas (sila), dan mengolah perkembangan pikiran (bhavana), melalui
buah itu, mereka akan terlahir kembali pada saat kebajikan terbangun
OneBuddha Ariya Metteyya. “
Tiga
tindakan ini adalah dasar dari tindakan berjasa (Punna). [143] Melalui
tindakan -tindakan ini seseorang dapat dijamin kelahiran kembali di
bidang keberadaan yang lebih tinggi. Mengembangkan pikiran mengarah pada
kemurnian sementara yang dicapai melalui negara -negara Jhana. Tetapi
juga dapat menyebabkan wawasan (Vipassana) dan pembebasan sejati.
Anagatavamsa
[144] memberikan rincian lebih lanjut. Untuk bertemu dengan kebajikan
yang terbangun, seorang Buddha Metteyya, orang-orang harus melakukan
upaya (viriya) dan menjadi tegas (Dalha), dengan pikiran gelisah
(ubbigga-manasa). Kita dapat menduga bahwa “pikiran gelisah” berarti
menggerakkan pikiran atau rasa urgensi (Samvega) yang datang dari
mewujudkan kebutuhan mendesak untuk bekerja untuk pembebasan. Semua
orang yang melakukan perbuatan baik dan yang waspada - apakah mereka
Bhikkhus, Bhikkhunis, awam, atau orang awam - akan dapat menemukan
seorang Buddha yang baik hati membangkitkan seorang Buddha. Semua orang
yang memberikan kehormatan besar kepada Sang Buddha akan melihat
perakitan yang baik dari kebajikan dibangunkan seorang Buddha Metteyya.
Kehidupan Suci (Brahma-Cariya) harus dipraktikkan. Hadiah (Dana) harus
diberikan. Hari -hari ketaatan (Uposatha) harus disimpan. Loving
Kindness (Metta) harus dikembangkan dengan cermat. Dengan senang dalam
kewaspadaan dan tindakan berjasa, akan mungkin untuk akhirnya mengakhiri
kesengsaraan (Dukkha).
Ven.
Ledi Sayādaw [145] menunjukkan bahwa perlu untuk melakukan upaya yang
seimbang dalam hal perilaku baik (Carana) dan Pengetahuan Benar (Vijja)
jika seseorang ingin bertemu dengan seorang Buddha yang baik hati
dibangunkan.
Perilaku
kanan berarti mengembangkan moralitas (SILA) dan konsentrasi (Samadhi).
Pengetahuan berarti mengembangkan kebijaksanaan (panna). Perilaku kanan
dapat dibandingkan dengan memiliki anggota tubuh yang sehat.
Pengetahuan yang benar dapat dibandingkan dengan bisa melihat. Jika satu
atau yang lain hilang, seseorang tidak akan berhasil. Seseorang mungkin
bermurah hati dan menjaga aturan moral permanen dari lima sila dan
delapan sila pada hari -hari ketaatan, tetapi jika benih pengetahuan
tidak ditanam, orang itu mungkin bertemu dengan kebajikan yang
terbangun, seorang Buddha Metteyya tetapi tidak dapat dibangunkan. Jika
hanya pengetahuan yang dikembangkan, perilaku yang salah akan berarti
bahwa peluang untuk menghadapi kebajikan berikutnya yang dibangunkan
satu Buddha akan sedikit, karena periode intervensi (Antara-kappa)
antara ini kebajikan ini membangkitkan satu dispensasi Buddha dan yang
berikutnya.
Contoh
perilaku yang salah yang disebutkan oleh Ven. Ledi Sayādaw adalah:
tidak bermurah hati, tidak dijaga dengan buruk dalam tindakan fisik,
tidak terkendali dalam pidato, dan najis dalam pikiran. Perilaku seperti
itu berarti kelahiran kembali di alam bawah, baik di kehidupan
berikutnya atau dalam kehidupan masa depan. Jika orang yang bertindak
dengan cara ini berhasil terlahir kembali di dunia yang lebih tinggi,
kurangnya kemurahan hati mereka akan berarti mereka akan menghadapi
kesulitan, cobaan, dan kesengsaraan dalam mencari nafkah. Dengan tidak
menjaga sila, mereka cenderung bertemu dengan perselisihan,
pertengkaran, kemarahan, dan kebencian; dan mereka akan rentan terhadap
penyakit dan penyakit. Ini akan membuatnya lebih sulit untuk menghindari
tindakan yang mengarah ke dunia yang lebih rendah.
Namun,
dimungkinkan bahwa seseorang saat ini telah mempersiapkan di masa lalu
untuk mencapai kebangkitan. Jika upaya yang tepat dilakukan dalam
kehidupan ini, orang itu dapat mencapai setidaknya tahap pertama
kebangkitan dan menjadi sotapanna. Kemudian, tidak mungkin untuk
melakukan tindakan apa pun yang menghasilkan kelahiran kembali di ranah
yang lebih rendah.
Ini
tidak akan berarti bahwa orang seperti itu akan kehilangan kesempatan
untuk melihat seorang Buddha yang baik hati dibangunkan. Akhirnya,
sebagai orang yang bukan pengembalian, ia dapat dilahirkan kembali di
dunia Suddhavasa Brahma, dan kehidupan di dunia ini dapat menjangkau
karir beberapa Buddha. [146]
Jika
seseorang yang memiliki kesempurnaan yang cukup (PARAMI) untuk mencapai
kebangkitan dalam kehidupan ini tidak melakukan upaya yang diperlukan,
dimungkinkan untuk menjadi sotapanna di kehidupan berikutnya di dunia
Deva. Jika orang seperti itu tidak mempraktikkan faktor -faktor yang
mengarah pada kebangkitan, ia akan kehilangan seluruhnya selama
dispensasi Buddha ini dan hanya akan dapat mencapai pembebasan selama
kebajikan berikutnya membangunkan dispensasi satu Buddha.
Ven.
Instruksi Ledi Sayādaw tentang pekerjaan yang diperlukan untuk
dilakukan dalam kehidupan ini termasuk apa yang harus dilakukan oleh
orang yang mempraktikkan meditasi wawasan telanjang. [147] Seseorang
harus memenuhi sebelas dari lima belas tindakan baik (carana-dhamma),
[148] artinya, semua kecuali negara-negara jhana. Empat tindakan pertama
adalah: (1) menjadi moral, [149] (2) menjaga pintu indera, (3) menjadi
moderat dalam makan, dan (4) terjaga.
Tujuh
kualitas berikutnya adalah tujuh negara bagian yang baik (saddhamma)
yang dibangunkan oleh seorang Buddha yang baik hati dibandingkan dengan
berbagai perlindungan bagi warga kota perbatasan kerajaan: [150]
Iman (Saddha) dalam kebajikan yang terbangun, seorang Buddha seperti pilar yang tertanam dalam.
Kesederhanaan
(hiri) seperti parit yang dalam dan lebar dan berarti murid itu malu
dengan perilaku yang salah dalam tubuh, ucapan, dan pikiran.
Menyusut
dari melakukan kesalahan (Ottappa) seperti jalan yang tinggi dan lebar
di sekitar kota dan berarti murid itu prihatin dengan menghindari
perilaku yang salah dalam tubuh, ucapan, dan pikiran.
Menjadi
pembelajaran yang hebat (Bahu-Sacca) seperti gudang senjata dan pedang
yang hebat. Seseorang yang telah banyak mendengar, yang mengingat apa
yang terdengar, dan yang menghargai itu berarti seseorang yang mengenal
doktrin seorang Buddha yang baik hati membangkitkan.
Energi
(viriya) seperti pasukan besar yang melindungi kota, bagi seseorang
harus membangunkan energi untuk menyingkirkan kondisi mental yang tidak
terampil, untuk memperoleh kondisi mental yang terampil, untuk teguh,
tegas di muka, dan bertahan dengan kondisi mental yang terampil.
Mindfulness
(Sati) seperti penjaga gerbang yang bijak dan cerdas yang menolak masuk
ke orang -orang yang tidak dikenal dan hanya membiarkan mereka yang
dikenal. Seseorang harus memiliki tingkat perhatian dan diskriminasi
tertinggi.
Kebijaksanaan
(Panna) seperti benteng tinggi dan lebar ditutupi dengan plester.
Seseorang harus memiliki kebijaksanaan yang mengarah ke (memotong) naik
dan turun, dengan penetrasi mulia yang mengarah pada penghancuran total
kesengsaraan.
Ketujuh
negara yang baik ini memungkinkan seseorang untuk meninggalkan tindakan
yang salah dan menumbuhkan tindakan yang baik, untuk meninggalkan apa
yang patut disalahkan dan mengembangkan ketidakberdayaan. Karena itu ia
mengembangkan kemurnian.
Kita
tidak perlu khawatir tentang apakah kita akan dapat mencapai tujuan
Nibbana dalam kehidupan ini atau apakah kita hanya akan dapat
melakukannya di bawah kebajikan yang terbangun, seorang Buddha Ari
Metteyya. Jika kita melakukan upaya terbaik yang kita bisa, pertanyaan
seperti itu akan mengurus diri mereka sendiri. Kita harus tumbuh
sebanyak mungkin di Sila, Samadhi, dan Panna, yakin bahwa dengan cara
ini kita akan dapat sampai pada akhir dari semua penderitaan.
Kebenaran akan menang!

58) Classical Benevolent Irish-Indinéisis Clasaiceach,

Awakening agus Nibbāna i 58) ClasaiCeach Clasaiceach Clasaiceach Clasaicigh, ClasaiCeach,
An Tríú Fírinne Noble: Réaltacht an Fhulaingthe - atá le cur i gcrích
Jhaha
Is
staid mhachnamhach é Jhana ina bhfuil an t -aigne agus an tiúchan
domhain ina dtiocfaidh an aigne go hiomlán tumtha agus ionsúite sa
chuspóir roghnaithe. Is é an bunchloch i bhforbairt an chomhchruinnithe
cheart.
An sainmhíniú (le similes)
[An Chéad Jhana]
“Tá
an cás ann nuair a thagann manach - a tharraingítear siar ó
íogaireacht, siar ó cháilíochtaí neamhoiriúnacha - agus go bhfanann sé
sa chéad Jhana: rapture agus pléisiúr a rugadh ó tharraingt siar, in
éineacht le smaointeoireacht agus meastóireacht stiúrtha. Téann sé i
ngleic agus tá sé ag dul i léig, a fhulaingíonn agus a líonann an corp
seo leis an rapture agus an pléisiúr a rugadh ó tharraingt siar. Níl aon
rud dá chorp ar fad gan a bheith ag teacht chun cinn le rapture agus le
pléisiúr a rugadh ó tharraingt siar.
“Díreach
amhail is dá mba rud é go gcuirfeadh Printíseach Bathman nó Bathman
oilte púdar folctha isteach i mbáisín práis agus é a ghlúine le chéile,
ag sprinking arís agus arís eile le huisce, ionas go mbeidh a liathróid
de phúdar folctha-sáithithe, taise ualaithe, tréscaoilteach laistigh
agus gan–tréscaoilte laistigh agus gan- mar sin féin ní dhearnadh drip;
Mar sin féin, tá an manach ag dul i léig, ag fulaingt agus ag líonadh
an chomhlachta seo leis an rapture agus an pléisiúr a rugadh as
tarraingt siar. Níl aon rud dá chorp ar fad gan a bheith in ann é a
bhaint amach ag rapture agus pléisiúr a rugadh ó tharraingt siar…
[An Dara Jhana]
“Ina
theannta sin, le smaointe agus meastóireachtaí treoraithe a mhaolú,
téann sé isteach agus fanann sé sa dara Jhana: rapture agus pléisiúr a
rugadh as a bheith compordach, aontú feasachta saor ó smaoinimh agus
meastóireacht treoraithe - dearbhú inmheánach. Téann sé i ngleic agus tá
sé ag dul i léig, a fhulaingíonn agus a líonann an corp seo leis an
rapture agus an pléisiúr a rugadh as an mboilgeog. Níl aon rud dá chorp
ar fad gan a bheith ag teacht chun cinn le rapture agus le pléisiúr a
rugadh as an mboilgeog.
“Cosúil
le loch le huisce an earraigh ag teacht suas ón taobh istigh, gan aon
insreabhadh ó thoir, siar, ó thuaidh, nó ó dheas, agus leis na spéartha
ag soláthar cithfholcadáin flúirseach go tréimhsiúil, ionas go mbeadh an
t-uisce fionnuar ag teacht suas laistigh den loch Tréigean agus
pervade, a fhuarú agus a líonadh le huiscí fuara, níl aon chuid den loch
gan na huiscí fuara a bheith ann; Mar sin féin, tá an manach ag dul i
léig agus ag dul i léig, ag fulaingt agus ag líonta an chomhlachta seo
leis an rapture agus an pléisiúr a rugadh as. Níl rud ar bith dá chorp
ar fad gan a bheith in ann é a bhaint amach ag rapture agus ag pléisiúr a
rugadh as an mboilgeog…
[Tríú Jhana]
“Agus
ina theannta sin, le fadú rapture, tá sé fós cothrom, aireach, agus
airdeall, agus tugann sé pléisiúr leis an gcomhlacht. Téann sé isteach
agus fanann sé sa tríú jhana, a dhearbhaíonn na daoine uasal, ‘go
cothrom agus go meabhrach, tá sé ag cloí go taitneamhach. Ní dhearnadh
aon rud dá chorp ar fad a dhíspreagadh le pléisiúr a dhífheistiú as
rapture.
“Díreach
mar atá i lochán gorm, bán, nó dearg-lotus, d’fhéadfadh go mbeadh cuid
de na lotuses gorm, bán nó dearga a rugadh agus a fhásann san uisce, ag
tumadh san uisce agus ag fás gan seasamh amach den uisce, ionas go
mbeidh siad tréscaoilte agus pervaded, go n -éiríonn siad agus go
líontar iad le huisce fionnuar óna bhfréamhacha go dtí a gcuid
leideanna, agus nach mbeadh aon rud de na lotuses gorm, bán nó dearga
sin gan uisce le huisce fionnuar; Mar sin féin, tá an manach ag dul i
léig agus ag teacht chun cinn, ag fulaingt agus ag líonadh an
chomhlachta seo leis an sásamh a dhífheistiú de rapture. Níl rud ar bith
dá chorp ar fad gan a bheith in ann pléisiúr a dhífheistiú as rapture…
[Ceathrú Jhana]
“Agus
ina theannta sin, nuair a thréigtear pléisiúr agus strus-mar a tharla
le cealú níos luaithe agus anacair-téann sé isteach agus fanann sé sa
cheathrú Jhana: íonacht na cothromaíochta agus na meabhrach, ní bhíonn
sé taitneamhach. Suíonn sé, ag dul tríd an gcorp le feasacht íon, gheal,
ionas nach mbeidh aon rud dá chorp ar fad gan feasacht íon, geal.
“Díreach
amhail is dá mbeadh fear ina shuí fillte ó cheann go cos le héadach bán
ionas nach mbeadh aon chuid dá chorp nár shín an t -éadach bán air; Mar
sin féin, suíonn an manach, ag dul trí fheasacht íon, gheal. Níl aon
rud dá chorp ar fad gan a bheith ag feasacht ar fheasacht gheal, gheal. ”
(Anguttara Nikaya, 5.28)
“Díreach
amhail is dá mbeadh fear ina shuí fillte ó cheann go cos le héadach bán
ionas nach mbeadh aon chuid dá chorp nár shín an t -éadach bán air; Mar
sin féin, suíonn an manach, ag dul trí fheasacht íon, gheal. Níl aon
rud dá chorp ar fad gan a bheith ag feasacht ar fheasacht gheal, gheal. ”
(Anguttara Nikaya, 5.28)
Is marc eagna é máistreacht Jhana
“Dearbhaím go bhfuil ceithre cháilíocht ag duine a bhfuil ceithre cháilíocht aige, fear mór. Cé na ceithre cinn?
“Tá
an cás ann, Brahman, áit a gcleachtann sé leas agus sonas a lán daoine
agus tá go leor daoine bunaithe sa mhodh uasal, is é sin, ceart an rud
atá inmholta, ceart an rud atá sciliúil.
“Ceapann
sé gur shíl sé go bhfuil sé ag iarraidh smaoineamh, agus ní dóigh le
haon smaoineamh nach bhfuil sé ag iarraidh smaoineamh air. Déanfaidh sé
aon réiteach a theastaíonn uaidh a fháil, agus ní bheidh aon réiteach
ann nach bhfuil sé ag iarraidh a fháil. Tá máistreacht bainte amach aige
ar an aigne maidir leis na bealaí smaoinimh.
“Sroicheann
sé-aon uair is mian leis, gan stró, gan deacracht-na ceithre Jhanas atá
ina stáit mheabhracha mhéadaitheacha, snasta taitneamhacha sa anseo
agus anois.
“Le
deireadh a chur le coipeadh meabhrach-tá sé fós sa scaoilte feasachta
saor ó choipeadh agus scaoiltear amach go bhfuil sé ar eolas go díreach
agus a thuigtear go díreach é féin sa lá atá inniu ann.
“… Dearbhaím go bhfuil an duine a bhfuil na ceithre cháilíocht seo ag dul i gcion air, fear mór.”
(Anguttara Nikaya, 4.35)
Jhana agus léargas, lámh ar láimh
Níl aon jhana ann
I gcás duine nach bhfuil aon ghá leis,
Gan aon dúil
I gcás duine nach bhfuil aon jhana aige.
Ach ceann leis an mbeirt jhana
agus diongbháilteacht:
Tá sé ar an imeall
neamhcheangailte.
(Dhammapada, 372)
ó
Inspioráid íon amháin a mhúscailt ar líne saor in aisce chun an aoibhneas síoraí a bhaint amach. Súnna úr vegan amh a ithe 🥤 & salads🥗 le maireachtáil cosúil le héin saor in aisce 🐦 🦅 🦅 trí thorthaí a fhás 🍍
🍊 🥑 🥭 🍇 🍎 🍉 🍒 🍒 🍑 🍑 🥝 🥝 🥝 🥝 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🪴 🌱 🎃 🫑 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🌳 🍓 🍊 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒 🫒
Machnamh Íomhánna Treoraithe Snámha in Uisce le haghaidh Scíthe agus Síochána Inmheánach (fuaimeanna uisce)
Is
machnamh léirshamhlaithe socair agus suaimhneach é an íomhánna
treoraithe seo áit a mbeidh tú féin san fharraige, ag snámh san uisce
aigéan fionnuar, agus tú ag éisteacht leis na fuaimeanna boga rhythmic
farraige a bhaineann le splancscáileán uisce. Tá an íomhá threoraithe
seo le haghaidh scíthe agus ligean do strus, imní agus botúin agus pian
san am atá thart, ionas gur féidir leat glacadh leis an todhchaí agus na
rudaí maithe go léir atá romhainn. Mar sin, lig do mhothúcháin
dhiúltacha a chuireann bac ar an mbealach chun fuinneamh dearfach a
shreabhadh agus sláinte agus leigheas a thabhairt duit. Faighim i gcónaí
go bhfuil an fhuaim uisce chomh suaimhneach sin agus domsa tá sé ar
cheann de na huirlisí faoisimh struis is fearr atá ann, mar uisce, bíodh
sé ag abhainn shuaimhneach, tonnta farraige nó báisteach, ach an rithim
seo a thaispeánann scíthe agus a thaispeánann scíthe agus fíor
-shíocháin istigh. Mar sin, éist leis an mbreithniúchán íomhánna
treoraithe seo má tá bealach de dhíth ort chun do intinn agus do chuid
mothúchán agus fuinneamh diúltach a leigheas agus a leigheas.
Tionscadal Maitreya a mhúscailt go maith 58) Clasaiceach Clasaiceach Clasaiceach-Indinéisis ClasaiCeon,
Phaphanh
Síntiúsóirí 157k
Cuid 1 - Tionscadal Maitreya, Kushinagar, Uttar Pradesh, an India.
Is
léargas spreagúil é seo ar fhís, ar ailtireacht agus ar chláir
charthanachta an tionscadail. Le ranníocaíochtaí óna Holiness an Dalai
Lama, Lama Zopa Rinpoche, agus go leor ceannairí spioradálta eile.
Cuid 2 - Turas Relic Chroí Tionscadal Maitreya.
Taisteal
leis an turas chun taithí a fháil ar an mbealach a spreagann iarsmaí
scrín an chroí daoine ar fud an domhain chun croílár na cineáltachta a
fhorbairt agus chun an contanam coirp intinne a íonú. San áireamh tá
píosaí scannáin álainn de na taisí féin.
Cuid 3 - Maitreya Peace Meditation.
Léitear
an Matireya Peace Meditation ar an gcineáil ghrámhar le guth milis agus
mar sin is féidir leis an éisteoir díriú ar an taithí a bhaineann le
cúis na síochána a ghiniúint, laistigh díobh féin agus sa domhan
seachtrach.
- - - - - – - – - - - - - - - - - - - - - - - - - - - - - - - - -.
“Ní mór don tsíocháin dhomhanda a fhorbairt ó shíocháin inmheánach. Ní hamháin go bhfuil an tsíocháin ann.
- A Holiness the Dalai Lama.
Is é aidhm thionscadal Maitreya ná:
- Sochar sóisialta agus eacnamaíoch fadtéarmach do na milliúin duine i dtuaisceart na hIndia.
- Sochar spioradálta leanúnach don phobal domhanda.
Is é an fócas ar ghníomhaíochtaí tionscadail Maitreya ná tógáil:
- dealbh cré -umha 500ft/152m den todhchaí Buddha Maitreya i Kushinagar, Stát Uttar Pradesh.
- dealbh 150ft/45m de Maitreya i Bodhgaya, Stát Bihar.
I
dtuaisceart na hIndia, is réigiúin iad Kushinagar agus Bodhgaya ina
bhfuil rátaí litearthachta an -íseal agus tá na milliúin duine ina
gcónaí i mbochtaineacht mhór, ag brath ar fheirmeoireacht chothaithe
agus ar shaothar meon.
Rachaidh tionscadal Maitreya chun tairbhe na réigiún seo trí:
-
Oideachas do leanaí sráidbhaile ó theaghlaigh bhochta, ag baint úsáide
as curaclam uathúil a leagann béim ar fhorbairt eiticiúil chomh maith le
gnóthachtáil acadúil; ag clúdach príomhoideachas, tánaisteach agus
gairmoideachais.
- Cúram Sláinte an Chaighdeáin Idirnáisiúnta.
-
Fostaíocht agus tráchtáil a chuirfidh obair ar fáil do níos mó ná míle
duine le linn na tógála chomh maith le poist inbhuanaithe a chruthú don
todhchaí agus na mílte deiseanna fostaíochta gaolmhara a thabhairt don
réigiún.
- Tacú le turasóireacht maidir le hoidhreacht shaibhir spioradálta an réigiúin.
- Ag gníomhú mar chatalaíoch agus mar thionchar cothabhála ar go leor feabhsuithe bonneagair eile.
Beidh
an dá dealbha, mar aon lena bhfoirgnimh agus a bpáirceanna, beannaithe
ar fud na healaíne naofa atá traidisiúnta agus nua -aimseartha.
Sa
tionscadal fada agus gearrthéarmach, cuirfidh Maitreya tionscadal go
mór le folláine an réigiúin agus tá sé mar aidhm aige a bheith ina
mhúnla d’fhorbairt atá freagrach go sóisialta-atá inbhuanaithe ó thaobh
an chomhshaoil de, atá deartha agus tógtha go dtí 1,000 bliain ar a
laghad.
Agus
fiú anois, tugtar an-chuid de thionscadal Maitreya, grámhar, do dhaoine
ar fud an domhain trí Thuras Relic Chroí Tionscadal Maitreya
Tionscadal. Tugann an Relic Tour le chéile daoine de gach traidisiún
daonnúil agus spioradálta chun na cúiseanna le síocháin an domhain a
chruthú trí bheannachtaí bailiúcháin uathúla agus luachmhara de níos mó
ná 1,000 iarsmaí Buddhist naofa a roinnt.
http: //www.maitryaproject.org/en/ind …
Ceol
AMHRÁN
Fuinneamh coirp
Ealaíontóir
Chris Hinze
Albam
Imprisean Tibéid
Ceadúnais
Faigh Préimh YouTube
Ceol
Maha Mayawati Ji mar a rinne CM iarracht an tionscadal Maitreya a bhí dúshlánach a chur i gcrích.
Anois
theastaigh ó gach duine a mhúscailt an domhan an dealbh a mhúscailt is
airde a shuiteáil ag Kushinara trí ainmníocht is lú a bhronnadh. Chomh
maith leis sin Ionad machnaimh do gach duine ar mian leo aoibhneas
síoraí a bhaint amach leis an gcréamóir is nua -aimseartha.
Smaoinigh gur mhaith leis an ngrúpa é seo a dhéanamh.
*Conas bualadh le Búda Metteyya*a mhúscailt thaitneamhach*
Namo Tassa Bhagavato Arahatto Sammasambuddhassa
Tugann
an Dasabodhisatta-Uddesa agus Anagatavamsa treoracha maidir leis an
méid a chaithfidh daoine a dhéanamh má tá siad chun bualadh le Buddha
Metteyya. Tá sé seo an -tábhachtach dóibh siúd go léir nach mbaineann
amach an chéad chéim ar a laghad de mhúscailt le linn an diúscartha Búda
seo, mar, mar atá feicthe againn, is é an t -aon cheann de na Buddha
Metteyya a mhúscailt ná an t -aon cheann de na daoine a dhúisigh Búda a
tháinig chun cinn sa timthriall domhanda seo. Mura bhfaigheann duine
dúiseacht sa timthriall domhanda seo, beidh sé thar a bheith deacair
deis eile a fháil.
Sa
Dasabodhisatta-Uddesa, [142] deir Buddha Gotama le Ven. Sariputta, “Ní
fheicfidh gach fear mo chorp fisiciúil. Athbheirthe a athbheirthe le
linn na n -am a mhúsclaíonn Onebuddha Ariya Metteyya. “

na trí ghníomh seo mar bhonn le gníomh fiúntach (Punna). [143] Tríd na
gníomhartha seo is féidir le duine a bheith cinnte go bhfuil athbheochan
ann sna plánaí níos airde. Mar thoradh ar fhorbairt na hintinne is é an
íonacht shealadach a bhaintear amach trí stáit Jhana. Ach is féidir go
mbeidh léargas (vipassana) agus fíor -shaoradh mar thoradh air freisin.
Tugann
an Anagatavamsa [144] níos mó sonraí. D’fhonn Búda Metteyya a
mhúscailt, ba chóir do dhaoine iarracht a dhéanamh (Viriya) agus a
bheith daingean (Dalha), le hintinn agitated (Ubbigga-Manasa). Is féidir
linn a rá go gciallaíonn “aigne agitated” go bhfuil an t -aigne nó an
phráinn (samvega) a thagann as an ngá práinneach le hoibriú le haghaidh
saoirse. Beidh gach duine a dhéanann gníomhais mhaithe agus atá ar an
airdeall - cibé an bhfuil siad Bhikkhus, Bhikkhunis, laymen, nó laywomen
- in ann teacht ar an gcéad cheann eile de mhúscail Búda. Feicfidh gach
duine a íocann an -onóir leis an mBúda an tionól a bhí ag dul i léig go
mór le Búda Metteyya a mhúscailt. Ba chóir an Saol Naofa
(Brahma-Cariya) a chleachtadh. Ba chóir bronntanais (Dana) a thabhairt.
Ba chóir na laethanta breathnóireachta (Uposatha) a choinneáil. Ba chóir
cineáltas grámhar (METTA) a fhorbairt go cúramach. Trí aoibhneas a chur
ar aireachas agus i ngníomhartha fiúntacha, beidh sé indéanta deireadh a
chur le Misery (Dukkha) sa deireadh.
Ven.
Tugann Ledi Sayādaw [145] le fios go bhfuil sé riachtanach iarracht
chothrom a dhéanamh maidir le dea -iompar (canana) agus eolas ceart
(Vijja) má tá duine chun an chéad Bhúda a mhúscailt.
Ciallaíonn
an t -iompar ceart moráltacht (SILA) agus tiúchan (samadhi) a
fhorbairt. Ciallaíonn eolas eagna a fhorbairt (Panna). Is féidir an t
-iompar ceart a chur i gcomparáid le géaga fuaime. Is féidir an t -eolas
ceart a chur i gcomparáid le bheith in ann a fheiceáil. Má tá duine nó
an duine eile ar iarraidh, ní éiríonn le duine. Is féidir le duine a
bheith flaithiúil agus rialacha morálta buana na gcúig réamhtheachtaí
agus na n -ocht gcinn a choinneáil ar laethanta breathnóireachta, ach
mura gcuirtear síolta eolais, féadfaidh an duine sin freastal ar
mhúscailt thaitneamhach Búda Metteyya ach gan a bheith in ann a
mhúscailt. Mura bhforbraítear ach eolas, ciallóidh iompar mícheart go
mbeidh an seans ann go mbeidh an chéad cheann eile de Bhúda an chéad
mhúscailte eile, mar gheall ar an tréimhse idirghabhálach (Antara-Kappa)
idir an t-uafás seo a mhúscail an ceadú Búda agus an chéad cheann eile.
Samplaí
d’iompar mícheart a luaigh Ven. Is iad Ledi Sayādaw: gan a bheith
flaithiúil, gan a bheith cosanta go maith i ngníomhartha fisiciúla, gan a
bheith gan srian ar chaint, agus gan smaoineamh. Ciallóidh iompar den
sórt sin athbheochan sna ríochtaí íochtaracha, sa chéad saol eile nó i
saol na todhchaí. Má éiríonn le daoine a ghníomhaíonn ar an mbealach seo
a bheith á n -athbheochan i ndomhan níos airde, ciallóidh a n -easpa
flaithiúlachta go dtiocfaidh siad ar chruatan, trialacha, agus
duaiseanna chun maireachtáil a dhéanamh. Trí gan na precepts a
choinneáil, is dócha go mbuailfidh siad le díospóidí, le quarrels, le
fearg, agus le fuath; Agus beidh siad so -ghabhálach do ghalair agus do
ailments. Fágfaidh sé seo go mbeidh sé níos deacra fós gníomhartha a
sheachaint as a dtiocfaidh na domhan níos ísle.
D’fhéadfadh
sé a bheith indéanta, áfach, go bhfuil duine inniu ullmhaithe cheana
féin san am atá thart chun múscailt a bhaint amach. Má dhéantar an
iarracht cheart sa saol seo, is féidir leis an duine sin an chéad chéim
de mhúscailt a bhaint amach ar a laghad agus a bheith ina Sotapanna.
Ansin, beidh sé dodhéanta aon ghníomh a dhéanamh as a dtagann
athbheochan sna ríochtaí íochtaracha.

gá go gciallódh sé seo go gcaillfidh duine den sórt sin an deis chun an
chéad Bhúda eile a mhúscailt. Faoi dheireadh, mar dhaoine nach bhfuil
ar ais, is féidir é nó í a athbheochan i saol Suddhavasa Brahma, agus is
féidir leis an saol sna saolta seo gairmeacha roinnt Buddhas a
chuimsiú. [146]
Mura
ndéanann duine a bhfuil dóthain foirfeachta aige (Parami) chun múscailt
a bhaint amach ar feadh an tsaoil seo an iarracht riachtanach,
d’fhéadfadh sé gur féidir a bheith ina Sotapanna sa chéad saol eile i
ndomhan Deva. Mura gcleachtann duine den sórt sin na tosca as a
dtiocfaidh dúiseacht, caillfidh sé nó sí go hiomlán le linn diúscairt an
Bhúda seo agus ní bheidh sé in ann scaoileadh a bhaint amach ach le
linn an chéad cheann eile a mhúscailt le ceannas Búda.
Ven.
I measc treoracha Ledi Sayādaw maidir leis an obair riachtanach atá le
déanamh sa saol seo tá an méid ba chóir a dhéanamh ag duine a
chleachtann machnamh lom léargas lom. [147] Ba chóir go gcomhlíonfadh
duine an chéad cheann déag de na cúig ghníomh déag déag (Carana-Dhamma),
[148] is é sin le rá, gach ceann acu seachas na stáit Jhana. Is iad na
chéad cheithre ghníomh ná: (1) a bheith morálta, [149] (2) ag cosaint na
ndoirse, (3) a bheith measartha ag ithe, agus (4) múscailt.
Is
iad na chéad seacht gcáilíocht eile na seacht stát maith (Sadhadhamma) a
mhúscail an Búda thaitneamhach i gcomparáid leis na cosaintí éagsúla do
shaoránaigh bhaile teorann ríoga: [150]
Creideamh (Saddha) sa Bhúda atá dúisithe go maith cosúil le colún atá leabaithe go domhain.

na trí ghníomh seo mar bhonn le gníomh fiúntach (Punna). [143] Tríd na
gníomhartha seo is féidir le duine a bheith cinnte go bhfuil athbheochan
ann sna plánaí níos airde. Mar thoradh ar fhorbairt na hintinne is é an
íonacht shealadach a bhaintear amach trí stáit Jhana. Ach is féidir go
mbeidh léargas (vipassana) agus fíor -shaoradh mar thoradh air freisin.
Tugann
an Anagatavamsa [144] níos mó sonraí. D’fhonn Búda Metteyya a
mhúscailt, ba chóir do dhaoine iarracht a dhéanamh (Viriya) agus a
bheith daingean (Dalha), le hintinn agitated (Ubbigga-Manasa). Is féidir
linn a rá go gciallaíonn “aigne agitated” go bhfuil an t -aigne nó an
phráinn (samvega) a thagann as an ngá práinneach le hoibriú le haghaidh
saoirse. Beidh gach duine a dhéanann gníomhais mhaithe agus atá ar an
airdeall - cibé an bhfuil siad Bhikkhus, Bhikkhunis, laymen, nó laywomen
- in ann teacht ar an gcéad cheann eile de mhúscail Búda. Feicfidh gach
duine a íocann an -onóir leis an mBúda an tionól a bhí ag dul i léig go
mór le Búda Metteyya a mhúscailt. Ba chóir an Saol Naofa
(Brahma-Cariya) a chleachtadh. Ba chóir bronntanais (Dana) a thabhairt.
Ba chóir na laethanta breathnóireachta (Uposatha) a choinneáil. Ba chóir
cineáltas grámhar (METTA) a fhorbairt go cúramach. Trí aoibhneas a chur
ar aireachas agus i ngníomhartha fiúntacha, beidh sé indéanta deireadh a
chur le Misery (Dukkha) sa deireadh.
Ven.
Tugann Ledi Sayādaw [145] le fios go bhfuil sé riachtanach iarracht
chothrom a dhéanamh maidir le dea -iompar (canana) agus eolas ceart
(Vijja) má tá duine chun an chéad Bhúda a mhúscailt.
Ciallaíonn
an t -iompar ceart moráltacht (SILA) agus tiúchan (samadhi) a
fhorbairt. Ciallaíonn eolas eagna a fhorbairt (Panna). Is féidir an t
-iompar ceart a chur i gcomparáid le géaga fuaime. Is féidir an t -eolas
ceart a chur i gcomparáid le bheith in ann a fheiceáil. Má tá duine nó
an duine eile ar iarraidh, ní éiríonn le duine. Is féidir le duine a
bheith flaithiúil agus rialacha morálta buana na gcúig réamhtheachtaí
agus na n -ocht gcinn a choinneáil ar laethanta breathnóireachta, ach
mura gcuirtear síolta eolais, féadfaidh an duine sin freastal ar
mhúscailt thaitneamhach Búda Metteyya ach gan a bheith in ann a
mhúscailt. Mura bhforbraítear ach eolas, ciallóidh iompar mícheart go
mbeidh an seans ann go mbeidh an chéad cheann eile de Bhúda an chéad
mhúscailte eile, mar gheall ar an tréimhse idirghabhálach (Antara-Kappa)
idir an t-uafás seo a mhúscail an ceadú Búda agus an chéad cheann eile.
Samplaí
d’iompar mícheart a luaigh Ven. Is iad Ledi Sayādaw: gan a bheith
flaithiúil, gan a bheith cosanta go maith i ngníomhartha fisiciúla, gan a
bheith gan srian ar chaint, agus gan smaoineamh. Ciallóidh iompar den
sórt sin athbheochan sna ríochtaí íochtaracha, sa chéad saol eile nó i
saol na todhchaí. Má éiríonn le daoine a ghníomhaíonn ar an mbealach seo
a bheith á n -athbheochan i ndomhan níos airde, ciallóidh a n -easpa
flaithiúlachta go dtiocfaidh siad ar chruatan, trialacha, agus
duaiseanna chun maireachtáil a dhéanamh. Trí gan na precepts a
choinneáil, is dócha go mbuailfidh siad le díospóidí, le quarrels, le
fearg, agus le fuath; Agus beidh siad so -ghabhálach do ghalair agus do
ailments. Fágfaidh sé seo go mbeidh sé níos deacra fós gníomhartha a
sheachaint as a dtiocfaidh na domhan níos ísle.
D’fhéadfadh
sé a bheith indéanta, áfach, go bhfuil duine inniu ullmhaithe cheana
féin san am atá thart chun múscailt a bhaint amach. Má dhéantar an
iarracht cheart sa saol seo, is féidir leis an duine sin an chéad chéim
de mhúscailt a bhaint amach ar a laghad agus a bheith ina Sotapanna.
Ansin, beidh sé dodhéanta aon ghníomh a dhéanamh as a dtagann
athbheochan sna ríochtaí íochtaracha.

gá go gciallódh sé seo go gcaillfidh duine den sórt sin an deis chun an
chéad Bhúda eile a mhúscailt. Faoi dheireadh, mar dhaoine nach bhfuil
ar ais, is féidir é nó í a athbheochan i saol Suddhavasa Brahma, agus is
féidir leis an saol sna saolta seo gairmeacha roinnt Buddhas a
chuimsiú. [146]
Mura
ndéanann duine a bhfuil dóthain foirfeachta aige (Parami) chun múscailt
a bhaint amach ar feadh an tsaoil seo an iarracht riachtanach,
d’fhéadfadh sé gur féidir a bheith ina Sotapanna sa chéad saol eile i
ndomhan Deva. Mura gcleachtann duine den sórt sin na tosca as a
dtiocfaidh dúiseacht, caillfidh sé nó sí go hiomlán le linn diúscairt an
Bhúda seo agus ní bheidh sé in ann scaoileadh a bhaint amach ach le
linn an chéad cheann eile a mhúscailt le ceannas Búda.
Ven.
I measc treoracha Ledi Sayādaw maidir leis an obair riachtanach atá le
déanamh sa saol seo tá an méid ba chóir a dhéanamh ag duine a
chleachtann machnamh lom léargas lom. [147] Ba chóir go gcomhlíonfadh
duine an chéad cheann déag de na cúig ghníomh déag déag (Carana-Dhamma),
[148] is é sin le rá, gach ceann acu seachas na stáit Jhana. Is iad na
chéad cheithre ghníomh ná: (1) a bheith morálta, [149] (2) ag cosaint na
ndoirse, (3) a bheith measartha ag ithe, agus (4) múscailt.
Is
iad na chéad seacht gcáilíocht eile na seacht stát maith (Sadhadhamma) a
mhúscail an Búda thaitneamhach i gcomparáid leis na cosaintí éagsúla do
shaoránaigh bhaile teorann ríoga: [150]
Creideamh (Saddha) sa Bhúda atá dúisithe go maith cosúil le colún atá leabaithe go domhain.
Different Levels of Enlightenment
#enlightenment
#nirvana #buddhism In this video Jiawen discusses different levels of
enlightenment:4 stages in Theravada Buddhism(stream-enterer,
once-return…


59) Classical Benevolent Italian-Italiano classico,

Risveglio e Nibbāna in 59) classico classico classico italiano classico,
Terza verità nobile: realtà della cessazione della sofferenza - che deve essere attualizzata
Jhana
Jhana
è uno stato meditativo di profonda quiete e concentrazione in cui la
mente viene completamente immersa e assorbita nell’oggetto di attenzione
prescelto. È la pietra angolare nello sviluppo della giusta
concentrazione.
La definizione (con similitudini)
[Primo Jhana]
“C’è
il caso in cui un monaco - abbastanza ritirato dalla sensualità,
ritirato da qualità non abili - entra e rimane nel primo Jhana: Rapture e
piacere nati dal ritiro, accompagnati da pensiero e valutazione
diretti. Permea e pervade, soffre e riempie questo stesso corpo con il
rapimento e il piacere nato dal ritiro. Non c’è nulla di tutto il suo
corpo non pervaso dal rapimento e dal piacere nato dal ritiro.
“Just
as if a skilled bathman or bathman’s apprentice would pour bath powder
into a brass basin and knead it together, sprinkling it again and again
with water, so that his ball of bath powder — saturated, moisture-laden,
permeated within and without — Tuttavia non gocciolare; Anche così, il
monaco permea, soffre e riempie questo stesso corpo con il rapimento e
il piacere nato dal ritiro. Non c’è nulla di tutto il suo corpo non
pervaso dal rapimento e dal piacere nato dal ritiro …
[Secondo Jhana]
“Inoltre,
con il timore di pensieri e valutazioni diretti, entra e rimane nel
secondo Jhana: Rapture e piacere nati dalla compostezza, unificazione
della consapevolezza liberi dal pensiero e dalla valutazione diretti -
garanzia interna. Permea e pervade, soffre e riempie questo stesso corpo
con il rapimento e il piacere nato dalla compostezza. Non c’è nulla di
tutto il suo corpo non pervaso dal rapimento e dal piacere nato dalla
compostezza.
“Proprio
come un lago con acqua primaverile che si alza dall’interno, non avendo
alcun afflusso da est, ovest, nord o sud, e con i cieli che forniscono
periodicamente docce abbondanti, in modo che la fresca fonte d’acqua si
spenga dall’interno del lago Permeare e pervadere, subirlo e riempirlo
di acque fresche, non c’è parte del lago non pervase dalle fresche
acque; Anche così, il monaco permea e pervade, soffre e riempie questo
stesso corpo con il rapimento e il piacere nato dalla compostezza. Non
c’è nulla di tutto il suo corpo non pervaso dal rapimento e dal piacere
nato dalla compostezza …
[Terzo Jhana]
“E
inoltre, con lo sbiadimento del rapimento, rimane equanimo, consapevole
e vigile e rileva piacere con il corpo. Entra e rimane nel terzo Jhana,
di cui i nobili dichiarano: “Equanime e consapevole, ha un piacevole
coste Nulla di tutto il suo corpo non pervaso dal piacere disteso dal
rapimento.
“Proprio
come in uno stagno blu, bianco o rosso-loto, potrebbero esserci un po
‘di loti blu, bianchi o rossi che, nati e crescenti in acqua, rimangono
immersi in acqua e prosperare senza distinguersi dell’acqua, in modo che
siano permeati e pervasi, soffocati e pieni di acqua fresca dalle loro
radici alle loro punte, e nulla di quei loti blu, bianchi o rossi non
sarebbero pervasi con acqua fresca; Anche così, il monaco permea e
pervade, soffre e riempie questo stesso corpo con il piacere disinvolto
di estasi. Non c’è niente di tutto il suo corpo non pervaso dal piacere
disinvolto di estasi …
[Quarta Jhana]
“E
inoltre, con l’abbandono del piacere e dello stress-come nella
precedente scomparsa di euforia e angoscia-entra e rimane nella quarta
Jhana: purezza di equanimità e consapevolezza, nessuno dei due
piacere-né in pensione. Si siede, permeando il corpo con una pura e
luminosa consapevolezza, in modo che non vi sia nulla di tutto il suo
corpo non pervaso da pura e luminosa consapevolezza.
“Proprio
come se un uomo fosse seduto avvolto dalla testa ai piedi con un panno
bianco in modo che non ci fosse parte del suo corpo a cui il panno
bianco non si estendeva; Anche così, il monaco si siede, permeando il
suo corpo con una consapevolezza pura e luminosa. Non c’è nulla di tutto
il suo corpo non pervaso da pura e luminosa consapevolezza. “
(Anguttara Nikaya, 5.28)
“Proprio
come se un uomo fosse seduto avvolto dalla testa ai piedi con un panno
bianco in modo che non ci fosse parte del suo corpo a cui il panno
bianco non si estendeva; Anche così, il monaco si siede, permeando il
suo corpo con una consapevolezza pura e luminosa. Non c’è nulla di tutto
il suo corpo non pervaso da pura e luminosa consapevolezza. “
(Anguttara Nikaya, 5.28)
La padronanza di Jhana è un segno di saggezza
“Dichiaro una persona dotata di quattro qualità per essere un grande discernimento, un grande uomo. Quali quattro?
“C’è
il caso, Brahman, in cui si esercita per il benessere e la felicità di
molte persone e ha stabilito molte persone con il nobile metodo, cioè la
giustezza di ciò che è ammirevole, la giustezza di ciò che è abile.
“Pensa
a qualsiasi pensiero che voglia pensare e non pensa che non voglia
pensare. Varà qualsiasi determinazione che vuole farlo e non si
risolverà che non vuole farlo. Ha raggiunto la padronanza della mente
per quanto riguarda i percorsi del pensiero.
“Raggiunge-ogni
volta che vuole, senza tensione, senza difficoltà-i quattro jhanas che
sono stati mentali intensi, piacevoli raggruppamenti nel qui-e-ora.
“Con
la fine delle fermentazioni mentali-rimane nella release di
consapevolezza senza fermentazione e nel rilascio di discernimento, dopo
averli conosciuti direttamente e realizzarli da soli nel qui e ora.
“… Dichiaro una persona dotata di queste quattro qualità per essere un grande discernimento, un grande uomo.”
(Anguttara Nikaya, 4.35)
Jhana e Insight, mano nella mano
Non c’è jhana
Per uno senza discernimento,
Nessun discernimento
Per uno senza jhana.
Ma uno con entrambi i jhana
e discernimento:
È sul punto
di senza senso.
(Dhammapada, 372)
da
Benevolent
online gratuito ha risvegliato una pura ispirazione JC per raggiungere
Nibbāna l’eterna felicità. Consumare succhi vegani crudi freschi🥤 e insalate🥗 vivere come uccelli gratuiti 🐦 🦢 🦅 coltivando frutta 🍍
🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 verdure 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🪴 🌱 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🌳 🍓 🍊 🥥 🌵 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒 🫒 🫒 🫒 🫒 🫒in.
Immagini guidate Meditazione del nuoto in acqua per rilassamento e pace interiore (suoni d’acqua)
Queste
immagini guidate sono una meditazione di visualizzazione calma e
rilassante in cui ti immaginerai nell’oceano, nuotando nell’acqua
oceanica fresca, ascoltando i morbidi suoni ritmici dell’oceano di
schizzare acqua. Queste immagini guidate sono per rilassamento e lasciar
andare lo stress, l’ansia e gli errori del passato e il dolore, in modo
da poter abbracciare il futuro e tutte le cose buone che ci aspettano.
Quindi lascia andare le emozioni negative che bloccano la strada per le
energie positive per fluire e portarti la salute e la guarigione. Trovo
sempre il suono della natura dell’acqua così rilassante e per me è uno
dei migliori strumenti di rilievo dello stress là fuori, come acqua, sia
da un fiume increspato, onde oceaniche o pioggia, ha solo questo ritmo
affascinante che evoca rilassamento e vera pace interiore. Quindi
ascolta questa meditazione delle immagini guidate se hai bisogno di un
modo per rilassarti e curare la tua mente e il tuo corpo di emozioni ed
energie negative.
Benevolent ha risvegliato un progetto Maitreya 59) classico classico italiano-itaiano classico,
Phaphanh
157K abbonati
Parte 1 - Progetto Maitreya, Kushinagar, Uttar Pradesh, India.
Questo
è uno sguardo stimolante alla visione, all’architettura e ai programmi
di beneficenza del progetto. Con i contributi della sua santità The
Dalai Lama, Lama Zopa Rinpoche e molti altri leader spirituali.
Parte 2 - Maitreya Project Heart Shrine Relic Tour.
Viaggia
con il tour per sperimentare il modo in cui le reliquie del santuario
del cuore ispirano le persone in tutto il mondo a sviluppare un cuore di
amante e purificare il continuum mentale. Include bellissimi filmati
delle reliquie stesse.
Parte 3 - Meditazione di pace di Maitreya.
La
meditazione di pace di Maireya sulla gentilezza amorevole è letta da
una voce delicata in modo che l’ascoltatore possa concentrarsi
sull’esperienza di generare la causa della pace, dentro di sé e nel
mondo esterno.
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -.
“La
pace nel mondo deve svilupparsi dalla pace interiore. La pace non è
solo l’assenza di violenza. La pace è la manifestazione della
compassione umana.”.
- Sua Santità il Dalai Lama.
Lo scopo del progetto Maitreya è quello di portare:
- Benefici sociali ed economici a lungo termine a milioni di persone nell’India settentrionale.
- Benefici spirituali sostenuti per la comunità mondiale.
Il focus delle attività del progetto Maitreya sta costruendo:
- Una statua in bronzo di 500 piedi/152 m del futuro Buddha Maitreya a Kushinagar, nello stato dell’Uttar Pradesh.
- Una statua di 150 piedi/45m di Maitreya a Bodhgaya, Stato del Bihar.
Nell’India
settentrionale, Kushinagar e Bodhgaya sono regioni in cui i tassi di
alfabetizzazione sono molto bassi e milioni di persone vivono in estrema
povertà, facendo affidamento sull’agricoltura di sussistenza e sul
lavoro umile.
Il progetto Maitreya andrà a beneficio di queste regioni attraverso:
-
Istruzione per bambini di villaggio provenienti da famiglie povere,
utilizzando un curriculum unico che enfatizza lo sviluppo etico e il
rendimento scolastico; Coprire l’educazione primaria, secondaria e
professionale.
- sanità di standard internazionali.
-
L’occupazione e il commercio che forniranno lavoro per più di mille
persone durante la costruzione, nonché creazione di posti di lavoro
sostenibili per il futuro e offrono migliaia di opportunità di lavoro
correlate nella regione.
- Supportare il turismo in relazione al ricco patrimonio spirituale della regione.
- Agisce come catalizzatore e influenza sostenitrice per molti altri miglioramenti infrastrutturali.
Entrambe
le statue, insieme ai loro edifici e parchi del trono, saranno
benedette da arte sacra che è sia tradizionale che moderna.
Sia
a lungo che a breve termine, il progetto Maitreya contribuirà in modo
significativo al benessere della regione e mira a diventare un modello
di sviluppo socialmente responsabile-ecologico sostenibile, progettato e
costruito per durare almeno 1.000 anni.
E
anche adesso, il cuore stesso del progetto Maitreya, amorevole bene,
viene portato alle persone di tutto il mondo attraverso il tour della
reliquia del santuario del progetto Maitreya. Il tour della reliquia
riunisce persone di tutte le tradizioni umanitarie e spirituali per
creare le cause della pace nel mondo condividendo le benedizioni di una
raccolta unica e preziosa di oltre 1.000 reliquie buddiste sacre.
http: //www.maitreyaproject.org/en/ind …
Musica
CANZONE
Energia corporea
ARTISTA
Chris Hinze
ALBUM
Impressioni in Tibet
Licenze
Ottieni YouTube Premium
Musica
Maha Mayawati Ji come CM ha tentato di completare il benevolo risvegliato un progetto Maitreya.
Ora
tutte le persone risvegliate del mondo volevano installare la statua
più alta del benevolo a Kushinara donando la più piccola denominazione.
Anche il centro di meditazione per tutti coloro che desiderano
raggiungere la felicità eterna con la maggior parte del crematorio
moderno.
Pensavo che al gruppo gli sarebbe piaciuto.
*Come incontrare Benevolo risvegliato un Buddha Metteyya*
Namo Tassa Bhagavato Arahatto Sammasambuddhassa
Dasabodhisatta-Uddesa
e Anagatavamsa danno entrambi istruzioni su ciò che le persone devono
fare se vogliono incontrare Buddha Metteyya. Questo è molto importante
per tutti coloro che non raggiungono almeno la prima fase del risveglio
durante questa dispensa di Buddha, poiché, come abbiamo visto, benevolo
risvegliato da un Buddha Metteyya sarà l’ultimo benevolo risvegliato un
Buddha ad sorgere in questo ciclo mondiale. Se una persona non raggiunge
il risveglio in questo ciclo mondiale, sarà estremamente difficile
avere un’altra opportunità.
Nel
Dasabodhisatta-Uddesa, [142] Buddha Gotama dice al Ven. Sariputta, “Not
all men will see my physical body. If they encounter my Teachings
(sasana), give gifts (dana), observe morality (sila), and cultivate
development of the mind (bhavana), through the fruit of that, they
rinascerà al tempo del benevolo risvegliato Onebuddha Ariya Metteyya. “
Queste
tre azioni sono la base dell’azione meritoria (Punna). [143] Attraverso
queste azioni una persona può essere assicurata di rinascita nei piani
più alti dell’esistenza. Lo sviluppo della mente porta alla purezza
temporanea raggiunta attraverso gli stati di Jhana. Ma può anche portare
a intuizioni (Vipassana) e alla vera liberazione.
L’anagatavamsa
[144] fornisce maggiori dettagli. Al fine di incontrare un benevolo
risvegliato un Buddha Metteyya, la gente dovrebbe fare uno sforzo
(viriya) ed essere fermo (Dalha), con mente agitata (Ubbigga-manasa).
Possiamo supporre che “mente agitata” significhi il profondo agitazione
della mente o del senso di urgenza (Samvega) che deriva dalla
realizzazione dell’urgente necessità di lavorare per la liberazione.
Tutti coloro che fanno buone azioni e che sono vigili - siano essi
Bhikkhus, Bhikkhunis, laici o Laywomen - saranno in grado di incontrare
il prossimo benevolo risvegliato un Buddha. Tutti coloro che pagano un
grande onore al Buddha vedranno l’assemblea di buon auspicio del
benevolo risvegliato un Buddha Metteyya. La vita santa (Brahma-Cariya)
dovrebbe essere praticata. I regali (Dana) dovrebbero essere dati. I
giorni di osservazione (Uposatha) dovrebbero essere mantenuti. La
gentilezza amorevole (Metta) dovrebbe essere attentamente sviluppata.
Deliziando la vigilanza e le azioni meritorie, sarà possibile
eventualmente finire la miseria (Dukkha).
Ven.
Ledi Sayādaw [145] sottolinea che è necessario fare uno sforzo
equilibrato in termini di buona condotta (Carana) e giusta conoscenza
(Vijja) se si deve incontrare il prossimo benevolo risvegliato un
Buddha.
La
condotta giusta significa sviluppare la moralità (sila) e la
concentrazione (samadhi). Conoscenza significa sviluppare la saggezza
(Panna). La condotta giusta può essere paragonata ad avere arti sonori.
La giusta conoscenza può essere paragonata alla possibilità di vedere.
Se manca l’uno o l’altro, una persona non avrà successo. Una persona può
essere generosa e mantenere le regole morali permanenti dei cinque
precetti e gli otto precetti nei giorni di osservazione, ma se i semi
della conoscenza non sono piantati, quella persona può incontrare
benevolo risvegliato un Buddha Metteyya ma non essere in grado di essere
svegliati. Se viene sviluppata solo conoscenza, una condotta errata
significherà che le possibilità di incontrare il successivo benevolo
risvegliato un Buddha saranno lievi, a causa del periodo intermedio
(Antara-kappa) tra questa benevola dispensa di Buddha e quella
successiva.
Esempi
di condotta errata menzionata da VEN. Ledi Sayādaw è: non essere
generosi, essere scarsamente sorvegliato in azioni fisiche, essere
sfrenato nel linguaggio e impuro nel pensiero. Tale condotta
significherà la rinascita nei regni inferiori, sia nella vita successiva
che in una vita futura. Se le persone che agiscono in questo modo
riescono a rinascere in un mondo superiore, la loro mancanza di
generosità significherà che incontreranno difficoltà, prove e
tribolazioni nel guadagnarsi da vivere. Non mantenendo i precetti, è
probabile che incontreranno controversie, litigi, rabbia e odio; E
saranno suscettibili a malattie e disturbi. Ciò renderà ancora più
difficile evitare azioni che portano ai mondi inferiori.
Potrebbe
essere possibile, tuttavia, che una persona oggi si sia già preparata
in passato per aver raggiunto il risveglio. Se il giusto sforzo viene
fatto in questa vita, quella persona può raggiungere almeno la prima
fase del risveglio e diventare un Sotapanna. Quindi, sarà impossibile
fare qualsiasi azione che si traduca in rinascita nei regni inferiori.
Ciò
non significherà necessariamente che una persona del genere mancherà
l’opportunità di vedere il prossimo benevolo risvegliato un Buddha. Alla
fine, come non ritenuta, può rinascere nei mondi Brahma di Suddhavasa e
la vita in questi mondi può abbracciare le carriere di diversi Buddha.
[146]
Se
una persona che ha abbastanza perfezioni (parami) per raggiungere il
risveglio in questa vita non fa lo sforzo necessario, potrebbe essere
possibile diventare un sotapanna nella prossima vita nei mondi Deva. Se
una persona del genere non pratica i fattori che portano al risveglio,
perderà completamente durante la dispensa di questo Buddha e sarà in
grado di ottenere il rilascio solo durante la prossima benevolo
risvegliata di una dispensa di Buddha.
Ven.
Le istruzioni di Ledi Sayādaw riguardano il lavoro necessario da
svolgere in questa vita includono ciò che dovrebbe essere fatto da una
persona che pratica la meditazione di intuizione nuda. [147] Uno
dovrebbe soddisfare le prime undici delle quindici buone azioni
(Carana-Dhamma), [148], vale a dire, tutti tranne gli stati di Jhana. Le
prime quattro azioni sono: (1) essere morali, [149] (2) a guardia delle
porte del senso, (3) essendo moderato nel mangiare e (4) veglia.
Le
prossime sette qualità sono i sette buoni stati (Saddhamma) che il
benevolo ha risvegliato un Buddha rispetto alle varie protezioni per i
cittadini di una città di confine reale: [150]
Faith (Saddha) Nel benevolo risvegliato One Buddha è come un pilastro profondamente incorporato.
La
modestia (Hiri) è come un fossato profondo e largo e significa che il
discepolo si vergogna di una condotta sbagliata nel corpo, nella parola e
nella mente.
Ridurre
dal fare sbagliato (Ottappa) è come una strada alta e ampia che circonda
la città e significa che il discepolo si preoccupa di evitare
comportamenti sbagliati nel corpo, nel linguaggio e nella mente.
Essere
di grande apprendimento (Bahu-Sacca) è come un grande arsenale di lance
e spade. Una persona che ha ascoltato molto, che ricorda ciò che è
stato ascoltato e che si fa attenzione a una persona che conosce il
benevolo ha risvegliato la dottrina di un Buddha.
L’energia
(viriya) è come un grande esercito che protegge la città, affinché una
persona debba suscitare energia per sbarazzarsi di stati mentali non
qualificati, per acquisire stati mentali qualificati, essere fermo,
fermo in anticipo e perseverare con stati mentali qualificati.
La
consapevolezza (Sati) è come un custode saggio e intelligente che
rifiuta l’ingresso a persone sconosciute e lascia solo entrare in coloro
che sono conosciuti. Una persona dovrebbe avere il più alto grado di
consapevolezza e discriminazione.
La
saggezza (Panna) è come un bastone alto e largo coperto di intonaco.
Una persona dovrebbe possedere saggezza che porta a (il taglio di) Rise
and Fall, con la nobile penetrazione che porta alla completa distruzione
della miseria.
Tutti
e sette questi buoni stati consentono a una persona di abbandonare
azioni sbagliate e coltivare buone azioni, abbandonare ciò che è
biasimevole e sviluppare irreprensibili. Così sviluppa purezza.
Non
dobbiamo preoccuparci se saremo in grado di raggiungere l’obiettivo di
Nibbana in questa vita o se saremo in grado di farlo solo sotto benevolo
risvegliato un Buddha Ari Metteyya. Se facciamo il massimo sforzo
possibile, tali domande si prendano cura di se stesse. Dobbiamo crescere
il più possibile a Sila, Samadhi e Panna, fiduciosi che in questo modo
saremo in grado di arrivare alla fine di ogni sofferenza.
La verità farà trionfo!
Nirvana - Something In The Way (Audio)
Official
Audio for “Something In The Way” by Nirvana from the ‘Nevermind’ 30th
anniversary release. Nevermind (30th Anniversary Edition) is available
now: ht…


WordPress database error: [Table './sarvajan_ambedkar_org/wp_comments' is marked as crashed and should be repaired]
SELECT COUNT(comment_ID) FROM wp_comments WHERE comment_post_ID = 7543 AND comment_approved = '1';

WordPress database error: [Table './sarvajan_ambedkar_org/wp_comments' is marked as crashed and should be repaired]
SELECT COUNT(*) FROM wp_comments WHERE comment_post_ID = '7543' AND comment_approved = '1'

comments (0)
08/29/22
LESSON 4540 Tue 30 Aug 2022 MISSION BENEVOLENT UNIVERSE WE WERE BENEVOLENT AWAKENED ONES WE ARE BENEVOLENT AWAKENED ONES WE CONTINUE TO BE BENEVOLENT AWAKENED ONES Awakening and NIBBĀNA Maha Mayawati Ji as CM attempted to complete the Benevolent Awakened One Maitreya Project. 35) Classical Benevolent English,Roman,06) Classical Benevolent Devanagari,शास्त्रीय परोपकारी देवनागरी,06) शास्त्रीय परोपकारी देवनागरी, अस्तमक,121) Classical Benevolent Tamil-கிளாசிக்கல் பெனவலண்ட் தமிழில் பாரம்பரிய இசைத்தமிழ் செம்மொழி,62) Classical Benevolent Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,62) ಶಾಸ್ತ್ರೀಯ ಬೆನೆವೊಲೆಂಟ್ ಕನ್ನಡ- ಕನ್ನಡ, 123) Classical Benevolent Telugu- క్లాసికల్ తెలుగు,123) క్లాసికల్ బెనెవోలెంట్ తెలుగు- తెలుగు,83) Classical Benevolent Malayalam-ക്ലാസിക്കൽ മലയാളം,86) Classical Benevolent Marathi-क्लासिकल माओरी,86) शास्त्रीय बेनिव्हलेंट मॅरेथी- चतुरक,
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 9:38 pm

Fatal error: Allowed memory size of 16777216 bytes exhausted (tried to allocate 1113837 bytes) in /home/pegasus/SiteBlog-2.0.0-RELEASE_bundle/SiteBlog/wp-includes/functions-formatting.php on line 345