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38) Classical Benevolent Ewe,37) Klasik Ewe
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38) Classical Benevolent Ewe,37) Klasik Ewe
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nyɔnyrɔ̃ kple nibbāna le 38) Klasik dɔmenyonyo ƒe alẽnɔ,37) Klasik Ewe .
Nyateƒe Bubutɔ Etɔ̃lia: Fukpekpe ƒe Nuwuwu ƒe Nyateƒetɔ — si woawɔ ŋutɔŋutɔ .
Jhana .
Jhana
nye ŋugbledede ƒe nɔnɔme si nye ɖoɖoezizi kple susu ƒe dɔwɔwɔ nyuie si
me susua nyrɔna ɖe nu me bliboe eye wòxɔa nusi ŋu wòtia be wòalé ŋku ɖo
la me. Enye dzogoedzikpe le susu ƒe dɔwɔwɔ nyuie ƒe ŋgɔyiyi me.
Gɔmesese (kple similes) .
[Jhana gbãtɔ].
“Nya
aɖe li si me saɖagaxɔmenɔla aɖe — si ɖe eɖokui ɖa kura tso gbɔdɔdɔ ƒe
dzodzro me, si ɖe eɖokui ɖa tso nɔnɔme siwo me aɖaŋu mele o me — gena ɖe
jhana gbãtɔ me hekpɔtɔ le: amekuku kple dzidzɔkpɔkpɔ si wodzi tso
dzodzo me, si ŋu tamebubu kple numekuku si wofia mɔe kpe ɖo. Exɔa ame me
eye wòxɔa aƒe ɖe ŋutilã sia tututu me eye wòxɔa ame ɖe dzi eye wòtsɔa
amekuku kple dzidzɔkpɔkpɔ si wodzina tso dzodzo me la yɔa ŋutilã sia
tututu me. Eƒe ŋutilã bliboa ƒe naneke meli si me amekuku kple
dzidzɔkpɔkpɔ si wodzi tso dzodzo me o la meƒona ɖe enu o.
“Abe
alesi tsilele alo tsileƒela bibi aɖe ƒe nusrɔ̃vi akɔ tsilele ƒe atike
ɖe akɔbli me ahanɔ eƒoƒom ɖekae, atsɔ tsi akɔe ɖe edzi zi gbɔ zi geɖe
ene, ale be eƒe tsilele ƒe atikekui si me tsi yɔ fũu, si me tsi le, si
me tsi yɔ fũu le eme eye mele eme o — anye ke hã menye drip; Togbɔ be
ele alea hã la, saɖagaxɔmenɔla la xɔ aƒe ɖe ŋutilã sia tututu me, xɔa
amewo eye wòtsɔa amewo ƒe dziyiyi kple dzidzɔkpɔkpɔ si wodzina ne woɖe
asi le wo ŋu la yɔa ŋutilã sia tututu me. Naneke mele eƒe ŋutilã bliboa
me si me amekuku kple dzidzɔkpɔkpɔ si wodzi tso dzodzodzoetsitsi me o…
[Jhana evelia].
“Gakpe
ɖe eŋu la, le susu kple numekuku siwo wofia mɔe ƒe ʋuʋu me la, ege ɖe
jhana evelia me eye wògakpɔtɔ le eme: amekuku kple dzidzɔkpɔkpɔ si wodzi
tso dziɖeɖi me, sidzedze ƒe ɖekawɔwɔ si me susu kple numekuku si wofia
mɔe mele o — kakaɖedzi ememetɔ. Exɔa amewo me eye wòxɔa aƒe ɖe ŋutilã
sia tututu me, xɔa eƒe dzime eye wòxɔa ame ɖe dzi kple dzidzɔkpɔkpɔ si
wodzina tso dziɖeleameƒo me. Eƒe ŋutilã bliboa ƒe naneke meli si me
amekuku kple dzidzɔkpɔkpɔ si wodzi tso dziɖeɖi me la meƒona ɖe ame dzi
o.
“Abe
alesi wòle le ta si me tsi si me tsi le si le vuvu tso egodo me ene, si
me tsi si sina tso ɣedzeƒe, ɣetoɖoƒe, anyiehe, alo anyiehe gome mele o,
eye dziŋgɔli nɔa tsidzadza gbogbo aɖewo nam ɣeaɖewoɣi, ale be tsi fafɛ
si le dodom tso ta la me la ana . Tsɔ tsi fafɛwo ƒo ɖe eme eye woxɔ wo
me, yɔ fũ eye tsi fafɛwo yɔe fũ, eye tsi fafɛawo metsɔa tsi fafɛa ƒe
akpa aɖeke o; Togbɔ be ele alea hã la, saɖagaxɔmenɔla la xɔ aƒe ɖe eme
eye wòxɔa aƒe sia tututu me eye wòtsɔa amekuku kple dzidzɔkpɔkpɔ si
wodzina tso dziɖeɖi me la yɔa ŋutilã sia tututu me. Naneke mele eƒe
ŋutilã bliboa me si me amekuku kple dzidzɔkpɔkpɔ si wodzi tso dziɖeɖi me
o…
[Jhana etɔ̃lia].
“Eye
hekpe ɖe eŋu la, esi ametsɔtsɔ yi dziƒo nu le vɔvɔm la, egakpɔtɔ nye
nusi me kɔ o, eƒe susu nɔa nu ŋu, eye wònɔa ŋudzɔ, eye wòkpɔa dzidzɔ ɖe
ŋutilã ŋu. Ege ɖe jhana etɔ̃lia me eye wògakpɔtɔ le eme, si ŋu bubumewo
ɖea gbeƒãe le be, ‘Esɔ eye wòbua tame, eƒe nu doa dzidzɔ na ame.’ Exɔa
ame me eye wòxɔa ame sia tututu eye wòtsɔa dzidzɔ si woɖe tso dziyiyi me
la yɔa ŋutilã sia me, ale be wòanɔ anyi, ale be wòanɔ anyi. Eƒe ŋutilã
bliboa ƒe naneke si me dzidzɔ mele o si woɖe ɖe vovo tso amekuku yi dzi
me la ƒe naneke mele eme o.
“Abe
alesi wòle le tsita si ƒe amadede nye blɔ, ɣi, alo dzĩ me ene la, lotus
siwo ƒe amadede nye blɔ, ɣi, alo dzĩ aɖewo ate ŋu anɔ anyi siwo, wodzi
wo eye wole tsitsim le tsia me, eye woanɔ tsia me ahanɔ tsitsim evɔ
womatsi tre ɖe gota o . ƒe tsi la, ale be woage ɖe eme eye woxɔ wo me,
yɔ wo me fũ eye tsi fafɛ siwo tso woƒe kewo me yɔ wo me va ɖo woƒe
nugbɔwo, eye tsi fafɛ aɖeke manɔ blɔ, ɣi, alo dzĩ mawo ƒe naneke me o;
Togbɔ be ele alea hã la, saɖagaxɔmenɔla la xɔ aƒe ɖe eme eye wòxɔa aƒe
sia tututu me eye wòtsɔa dzidzɔ si woɖe tso dziyiyi me la yɔa ŋutilã sia
tututu me. Naneke mele eƒe ŋutilã bliboa me si me vivisese mele o si
woɖe tso dziyiyi me o…
[Jhana enelia].
“Eye
hekpe ɖe eŋu la, kple vivisese kple nuteɖeamedzi ƒe asiɖeɖe le eŋu —
abe alesi dzidzɔkpɔkpɔ kple nuteɖeamedzi ƒe bu do ŋgɔ ene — ege ɖe jhana
enelia me eye wògakpɔtɔ le eme: ŋutasẽnu kple susu ƒe dzadzɛnyenye, si
me dzidzɔ mele o-na-no-pain. Enɔa anyi, eye wòtsɔa sidzedze dzadzɛ si
klẽna la xɔa ŋutilãa me, ale be naneke meganɔa eƒe ŋutilã bliboa me si
si sidzedze dzadzɛ si me kɔ la mexɔna o.
“Abe
alesi ŋutsu aɖe bɔbɔ nɔ anyi tso ta vaseɖe afɔ ene la, eƒe ŋutilã ƒe
akpa aɖeke manɔ anyi si ŋu avɔ ɣia mekeke ɖo o; Togbɔ be ele alea hã la,
saɖagaxɔmenɔla la bɔbɔ nɔ anyi, eye wòtsɔ sidzedze dzadzɛ si me kɔ la
xɔ eƒe ŋutilã me. Eƒe ŋutilã bliboa ƒe naneke meli si me sidzedze dzadzɛ
si me kɔ la mexɔna o.”
(Anguttara Nikaya, 5.28)
“Abe
alesi ŋutsu aɖe bɔbɔ nɔ anyi tso ta vaseɖe afɔ ene la, eƒe ŋutilã ƒe
akpa aɖeke manɔ anyi si ŋu avɔ ɣia mekeke ɖo o; Togbɔ be ele alea hã la,
saɖagaxɔmenɔla la bɔbɔ nɔ anyi, eye wòtsɔ sidzedze dzadzɛ si me kɔ la
xɔ eƒe ŋutilã me. Eƒe ŋutilã bliboa ƒe naneke meli si me sidzedze dzadzɛ
si me kɔ la mexɔna o.”
(Anguttara Nikaya, 5.28)
Jhana ƒe aɖaŋudzedze nye nunya ƒe dzesi .
“Meɖe gbeƒã ame si wona nɔnɔme ene be wòanye nugɔmesese gã aɖe, si nye amegã. Ene kawoe?
“Ele
nenema, Brahman, afisi wòsrɔ̃a ame geɖe ƒe nyonyo kple dzidzɔkpɔkpɔ le
eye wòɖo ame geɖe anyi le mɔnu nyui la me, si nye nusi dze kafukafu,
nusi nye aɖaŋudzedze ƒe nyateƒenyenye.
“Esusua
susu ɖesiaɖe si wòdi be yeabu, eye mesusui be susu aɖeke si medi be
yeabu o. Elɔ̃a tameɖoɖo kplikpaa ɖesiaɖe si wòdi be yeawɔ, eye melɔ̃ ɖe
tameɖoɖo kplikpaa aɖeke si medi be yeawɔ o la dzi o. Ebi ɖe susu me le
tamebubu ƒe mɔwo gome.
“Eɖoa
— ɣesiaɣi si wòdi, teteɖeanyi aɖeke manɔmee, sesẽ aɖeke manɔmee — jhana
ene siwo nye susu ƒe nɔnɔme kɔkɔwo, vividoɖeameŋulawo le afisia kple
fifia me.
“Esi
susu ƒe ʋeʋẽwo wu enu — egakpɔtɔ le nyanyanana-maɖemaɖe ƒe
sidzedze-ɖeka kple nugɔmesese-ɖeke me, elabena enya wo tẽ eye wòkpɔ wo
dze sii na eɖokui le afisia kple fifia tututu.
“…Meɖe gbeƒã ame aɖe si wona nɔnɔme ene siawo be wòanye nugɔmesese gã aɖe, ame gã aɖe.”
(Anguttara Nikaya, 4.35)
Jhana kple gɔmesese, asi-le-asi-le-asi-me .
Jhana aɖeke meli o .
na ɖeka si me gɔmesese aɖeke mele o, .
Nugɔmesese aɖeke meli o .
na ɖeka si si jhana mele o.
Gake ɖeka kple jhana eveawo siaa .
kple nugɔmesese:
E’le mɔa dzi .
ƒe kadodo aɖeke manɔmee.
(Dhammapada, 372)
tso
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Nɔnɔmetata siwo wofia mɔe ŋugbledede le tsiƒuƒu le tsi me hena ɖiɖiɖeme kple ŋutifafa ememetɔ (tsi ƒe gbeɖiɖiwo)
Nɔnɔmetata
sia si wofia mɔe nye nukpɔkpɔ ƒe ŋugbledede si me dziɖeɖi le eye wòɖea
dzi ɖi le afisi nàkpɔ ɖokuiwò le le atsiaƒu me le atsiaƒu me tsi fafɛa
me, esime nèle atsiaƒu ƒe gbeɖiɖi falɛfalɛ siwo me tsi le ƒoƒom le la
sem. Nɔnɔmetata sia si wofia mɔe la nye ɖiɖiɖeme kple asiɖeɖe le
nuteɖeamedzi, dzimaɖitsitsi kple vodada kple vevesese siwo va yi ŋu, ale
be nàte ŋu axɔ etsɔme kple nu nyui siwo katã le ŋgɔ. Eyata ɖe asi le
seselelãme manyomanyo siwo xea mɔ na ŋusẽ nyuiwo be woasi to eme eye
wòahe lãmesẽ kple dɔyɔyɔ vɛ na wò la ŋu. Mekpɔa tsi ƒe dzɔdzɔme ƒe
gbeɖiɖi ɣesiaɣi ale gbegbe be wòɖea dzi ɖi ŋutɔ eye le gonyeme la, enyea
nuteɖeamedzi gbɔɖeme dɔwɔnu nyuitɔwo dometɔ ɖeka le afima, abe tsi ene,
eɖanye to tɔsisi si le ʋuʋum, atsiaƒu ƒe ƒutsotsoewo alo tsidzadza me
o, ɖeko wòle ɣeyiɣi ƒe didime sia si naa ame ƒe dzi dzea eme kple
gbɔɖeme kple . Ŋutifafa ememetɔ vavãtɔ. Eyata ɖo to nɔnɔmetata ƒe
ŋugbledede sia si wofia mɔe la ne èhiã mɔnu aɖe si dzi nàto aɖe dzi ɖi
eye nàda gbe le wò susu kple seselelãme kple ŋusẽ gbegblẽwo ƒe ŋutilã
ŋu.
What is NIRVANA in BUDDHISM ? | Life Of Buddha ( Facts To Known )
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39) Classical Benevolent Filipino klassikaline filipiinlane,
Public


Ganesha in Buddhism — Auspicious 12-Armed Ganapati Practice, Remover of Obstacles
BuddhaWeekly
10.9K subscribers
Why is
Maha Rakta Ganapati recommended by Buddhist Teachers as the remover of
obstacles — the protector of prosperity? What makes Ganapati a spiritual
superstar? Why is Ganesha so loved around the world? In Buddhism, what
makes his practice unique and powerful? Ganapati — the much-loved deity
Ganesha — transcends spiritual boundaries.
Before
we begin, if you like this video, please subscribe to the Buddha Weekly
channel, and turn on notifications. Buddha Weekly. Helping to spread
the Dharma!
Venerable Zasep Rinpoche, introducing a teaching event, explained his versatile popularity:
“Ganesha
is honored as a Yidam deity as well as a Dharma Protector in both the
Hindu tradition and the Tibetan Buddhist tradition. Ganesha is a
protector of Dharma practice and prosperity; he also removes hindrances
and obstacles.
Ganesha,
Vajrayogini, and Kurukulla are the three red deities, part of the
thirteen golden Dharmas of the Sakypa tradition of Tibetan Buddhism.
Ganesha is one of the fifteen directional protectors – in that group he is known as a Vinayaka.”
Ganapati in Found in Most Schools of Buddhism
Ganapati
practice is pervasive and popular in most schools of Buddhism,
including Mahayana and Vajrayana. Zasep Rinpoche illustrated with this
example:
“Ganesha also
promised to protect the Dharma in front of Guru Padmasambhava. Guru
Padmasambhava composed 108 Sadhanas of Ganesha and gave them to Tibet’s
second great king.”
Rinpoche
also explained that there are 32 aspects of Ganesha in Hinduism and
several in Buddhism, including as an aspect of Chenrezig.
The Story of Avalokiteshvara and Ganesha
From
the chapter of Ganesha-Ganapati in Zasep Rinpoche’s book Source of All
Buddhist Protectors, he synopsized the charming story of how
Avalokiteshvara — in Tibetan known as Chenrezig — “convinced” Ganesha to
protect the Buddha Dharma:
“Chenrezig
knew Ganesha was a powerful god and wanted him to become a Dharma
protector. Chenrezig decided the only way to do this was to manifest as
an even more powerful Ganesha. One day Ganesha and his attendants went
on an outing… While they were gone Chenrezig manifested himself as
Ganesha and entered the royal palace. The consort of Ganesha and her
entourage greeted him and offered flowers and music….when the real
Ganesha returned to the royal palace, the consort and entourage were
very confused and told him the great Maha Deva Ganapati was already
sitting on the golden throne! … Then Ganesha, seeing the power and
wisdom of Chenrezig, right away he took refuge and the Bodhisattva vows
from him, to protect and maintain the holy Dharma.”
Benefits of Ganesha’s Dharani
Ganapati’s
Heart Dharani is a Sutra proclaimed by Shakyamuni Buddha in the Arya
Ganapati Hridaya. In the sutra, Buddha suggested Ganapati’s dharani be
practiced first, before other practices and meditations, to help remove
obstacles to practice. Buddha said to Venerable Ananda:
“Retain
this, the Heart of Ganapati. The people who read this will accomplish
all their endeavors. All the aspirations they hold in their minds will
be accomplished as well. They will accomplish all the secret mantras,
too. All their wealth and resources will become abundant.”
Venerable Zasep Rinpoche wrote:
“At
the time of Buddha Shakyamuni, Buddha advised his chief disciple Maha
Ananda, that the monks, nuns and lay devotees should first take refuge
in the Buddha, Dharma and Sangha, then make offerings to Ganesha. They
should recite his Mantras seven times, twenty-one times or 108 times,
then they could achieve their wishes and remove obstacles to Dharma
practice.”
The shortest version of the mantra would be:
OM AH GA HUM SVAHA
In
simple terms: Om Ah and Hum respectively represent Buddha’s Body,
Speech and Mind and GA is the seed-syllable of Ganapati Ganesha.
Prayer to 12-armed Ganapati
Traditionally, devotees would make a daily offering of flowers, carrots and other sweet offerings with a simple prayer such as:
Lord Ganapati, you are the embodiment of
Body, Speech and Mind of the Buddhas
Arising from non-dual wisdom,
I offer fragrant flowers, carrots and other substances,
To you, the Lord who removes obstructors,
I pray to you and your entourage,
Please send your blessings and siddhas upon us!
Paggising at Nibbāna sa 38) Classical Benevolent Ewe, 39) Classical Benevolent Filipino Klassikaline Filipiinlane,
Pangatlong marangal na katotohanan: katotohanan ng pagtigil ng pagdurusa - na kung saan ay naisakatuparan
Jhana
Ang
Jhana ay isang meditative na estado ng malalim na katahimikan at
konsentrasyon kung saan ang isip ay nagiging ganap na nalubog at
nasisipsip sa napiling bagay na pansin. Ito ang pundasyon sa pagbuo ng
tamang konsentrasyon.
Ang kahulugan (na may mga simile)
[Unang Jhana]
“Nariyan
ang kaso kung saan ang isang monghe - medyo naatras mula sa pagiging
senswalidad, naatras mula sa mga hindi magagandang katangian - pumapasok
at nananatili sa unang Jhana: ang pag -agaw at kasiyahan na ipinanganak
mula sa pag -alis, sinamahan ng direktang pag -iisip at pagsusuri. Siya
ay tumatagal at namamalagi, naghihirap at pinupuno ang mismong katawan
na ito ng pag -agaw at kasiyahan na ipinanganak mula sa pag -alis.
Walang anuman sa kanyang buong katawan na hindi nababagay sa pamamagitan
ng pag -agaw at kasiyahan na ipinanganak mula sa pag -alis.
“Tulad
ng kung ang isang bihasang Bathman o Bathman’s Apprentice ay magbubuhos
ng bath powder sa isang tanso na palanggana at masahin ito nang
magkasama, dinidilig ito nang paulit-ulit na may tubig, upang ang
kanyang bola ng bath powder-saturated, moisture-laden, napuno sa loob at
wala- gayunpaman hindi tumulo; Kahit na, ang monghe ay sumisid,
naghihirap at pinupuno ang mismong katawan na ito ng rapture at
kasiyahan na ipinanganak ng pag -alis. Walang anuman sa kanyang buong
katawan na hindi nababagay sa pamamagitan ng pag -agaw at kasiyahan na
ipinanganak mula sa pag -alis …
[Pangalawang Jhana]
“Bukod
dito, sa pagpapatahimik ng mga direktang saloobin at pagsusuri,
pumapasok siya at nananatili sa pangalawang Jhana: Rapture at kasiyahan
na ipinanganak ng pagiging malinis, pag -iisa ng kamalayan na libre mula
sa direktang pag -iisip at pagsusuri - panloob na katiyakan. Siya ay
sumisid at namamalagi, naghihirap at pinupuno ang mismong katawan na ito
ng pag -agaw at kasiyahan na ipinanganak ng pag -iingat. Walang anuman
sa kanyang buong katawan na hindi nababagay sa pamamagitan ng pag -agaw
at kasiyahan na ipinanganak ng pag -iingat.
“Tulad
ng isang lawa na may spring-water welling up mula sa loob, na walang
pag-agos mula sa silangan, kanluran, hilaga, o timog, at kasama ang
kalangitan na pana-panahong nagbibigay ng masaganang shower, upang ang
cool na bukal ng welling welling up mula sa loob ng lawa ay permeate at
pervade, suffuse at punan ito ng mga cool na tubig, walang bahagi ng
lawa na hindi natukoy ng mga cool na tubig; Kahit na, ang monghe ay
sumisid at pervades, suffus at pinupuno ang mismong katawan na ito na
may rapture at kasiyahan na ipinanganak ng pag -iingat. Walang anuman sa
kanyang buong katawan na hindi nababagay sa pamamagitan ng pag -agaw at
kasiyahan na ipinanganak ng pag -iingat …
[Pangatlong Jhana]
“At
bukod dito, sa pagkupas ng rapture, nananatili siyang pantay -pantay,
maalalahanin, at alerto, at naramdaman ang kasiyahan sa katawan. Pumasok
siya at nananatili sa ikatlong jhana, kung saan ipinapahayag ng mga
marangal, ‘Equanimous at maalalahanin, mayroon siyang isang kasiya
-siyang pagsunod. Wala sa kanyang buong katawan na hindi nabigyan ng
kasiyahan sa pag -agaw ng rapture.
“Tulad
ng sa isang asul, puti, o pulang-lotus na lawa, maaaring may ilan sa
mga asul, puti, o pulang lotus na, ipinanganak at lumalaki sa tubig,
manatiling nalubog sa tubig at umunlad nang hindi nakatayo ng tubig,
upang sila ay mapuspos at namamalagi, nasaktan at napuno ng mga cool na
tubig mula sa kanilang mga ugat hanggang sa kanilang mga tip, at wala sa
mga asul, puti, o pulang lotus ay mai -unpervaded na may cool na tubig;
Kahit na, ang monghe ay sumisid at pervades, suffus at pinupuno ang
mismong katawan na ito na may kasiyahan na nasira ng rapture. Walang
anuman sa kanyang buong katawan na hindi nabigyan ng kasiyahan sa pag
-agaw ng rapture …
[Pang -apat na Jhana]
“At
bukod dito, sa pag-abandona ng kasiyahan at pagkapagod-tulad ng naunang
paglaho ng pag-ibig at pagkabalisa-pumapasok siya at nananatili sa
ika-apat na jhana: kadalisayan ng pagkakapantay-pantay at pag-iisip,
ni-kasiyahan-nor-pain. Nakaupo siya, sumisid sa katawan na may dalisay,
maliwanag na kamalayan, upang walang anuman sa kanyang buong katawan na
hindi natukoy ng dalisay, maliwanag na kamalayan.
“Tulad
ng kung ang isang tao ay nakaupo na nakabalot mula sa ulo hanggang paa
na may isang puting tela upang walang bahagi ng kanyang katawan na hindi
pinalawak ng puting tela; Kahit na, ang monghe ay nakaupo, sumisid sa
kanyang katawan ng isang dalisay, maliwanag na kamalayan. Walang anuman
sa kanyang buong katawan na hindi natukoy ng dalisay, maliwanag na
kamalayan. “
(Anguttara Nikaya, 5.28)
“Tulad
ng kung ang isang tao ay nakaupo na nakabalot mula sa ulo hanggang paa
na may isang puting tela upang walang bahagi ng kanyang katawan na hindi
pinalawak ng puting tela; Kahit na, ang monghe ay nakaupo, sumisid sa
kanyang katawan ng isang dalisay, maliwanag na kamalayan. Walang anuman
sa kanyang buong katawan na hindi natukoy ng dalisay, maliwanag na
kamalayan. “
(Anguttara Nikaya, 5.28)
Ang Mastery ng Jhana ay isang marka ng karunungan
“Ipinapahayag
ko ang isang tao na pinagkalooban ng apat na mga katangian upang maging
isa sa mahusay na pag -unawa, isang mahusay na tao. Alin sa apat?
“Nariyan
ang kaso, Brahman, kung saan nagsasanay siya para sa kapakanan at
kaligayahan ng maraming tao at nagtatag ng maraming tao sa marangal na
pamamaraan, iyon ay, ang pagiging tama ng kung ano ang kahanga -hanga,
ang katarungan ng kung ano ang may kasanayan.
“Sa
palagay niya ay naisip niyang mag -isip, at hindi akalain na ang
anumang pag -iisip na ayaw niyang mag -isip. Gusto niya ang anumang
resolusyon na nais niyang kalooban, at hindi na lutasin ang hindi niya
nais. Nakamit niya ang kasanayan sa pag -iisip tungkol sa mga landas ng
pag -iisip.
“Nakakamit
niya-tuwing nais niya, nang walang pilay, nang walang kahirapan-ang
apat na jhanas na pinataas na mga estado ng kaisipan, kaaya-aya na mga
pag-abid sa narito-at-ngayon.
“Sa
pagtatapos ng mga pagbuburo sa pag-iisip-nananatili siya sa
pagbuburo-walang kamalayan-release at pag-unawa-release, na direktang
kilala at natanto ang mga ito para sa kanyang sarili na tama
dito-at-ngayon.
“…
Ipinapahayag ko ang isang tao na pinagkalooban ng apat na mga
katangiang ito upang maging isa sa mahusay na pag -unawa, isang mahusay
na tao.”
(Anguttara Nikaya, 4.35)
Jhana at pananaw, kamay-kamay
Walang jhana
Para sa isa na walang pag -unawa,
Walang pag -unawa
para sa isa na walang jhana.
Ngunit ang isa kasama si Jhana
at pag -unawa:
Nasa verge siya
ng hindi pagkakagusto.
(Dhammapada, 372)
mula sa
Ang
libreng online na mapagkawanggawa ay nagising sa isang JC purong
inspirasyon upang makamit ang nibbāna ang walang hanggang kaligayahan.
Kumonsumo ng sariwang hilaw na vegan juices🥤 & salads🥗 upang mabuhay tulad ng mga libreng ibon 🐦 🦢 🦅 🦅 🦅 🦅 🦅 🦅 🦅 🦅 🦅 🦅 🦅 🦅 🦅 🦅 🦅 🦅 🦅 🦅 🦅 🦅
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Gabay na imahe ng pagmumuni -muni ng paglangoy sa tubig para sa pagpapahinga at panloob na kapayapaan (tunog ng tubig)
Ang
gabay na imahinasyon na ito ay isang kalmado at nakakarelaks na pag
-iisip ng paggunita kung saan ilalarawan mo ang iyong sarili sa
karagatan, paglangoy sa cool na tubig sa karagatan, habang nakikinig sa
malambot na ritmo ng karagatan ng tubig na naghuhugas ng tubig. Ang
gabay na imahinasyon na ito ay para sa pagpapahinga at pagpapakawala ng
stress, pagkabalisa at nakaraang mga pagkakamali at sakit, upang maaari
mong yakapin ang hinaharap at lahat ng magagandang bagay na nasa unahan.
Kaya hayaan ang mga negatibong emosyon na humaharang sa daan para sa
mga positibong lakas na dumaloy at magdadala sa iyo ng kalusugan at
pagpapagaling. Palagi kong nahanap ang likas na tunog ng tubig na
sobrang nakakarelaks at para sa akin ito ay isa sa mga pinakamahusay na
tool sa kaluwagan ng stress doon, bilang tubig, kung ito ay sa
pamamagitan ng isang rippling ilog, alon ng karagatan o ulan, mayroon
lamang itong nakakagulat na ritmo na nagpapalabas ng pagpapahinga at
Tunay na kapayapaan sa loob. Kaya makinig sa gabay na imahinasyon na ito
kung kailangan mo ng isang paraan upang makapagpahinga at pagalingin
ang iyong isip at katawan ng mga negatibong emosyon at lakas.
Ganesha in Buddhism — Auspicious 12-Armed Ganapati Practice, Remover of Obstacles


Parpflix Rennes2 GIF - Parpflix Rennes2 GIFs



40) Classical Benevolent Finnish- Klassinen suomalainen,

Buddhan jalo kahdeksanosainen polku 6
Pyhiinvaeltajan matkaeväs
31 subscribers
Gautama
Buddha eli 2500 vuotta sitten. Hänen opetuksistaan tunnetuimpia ovat
neljä jaloa totuutta ja kahdeksanosainen polku. Kahdeksanosainen polku
näyttää meille mitä kehityksen mahdollisuuksia ihmisellä on ja kuinka
hän voi käyttää niitä hyväkseen. Tässä teoksessa johtava länsimainen
buddhalainen ajattelija osoittaa kuinka buddhalaiset periaatteet
toimivat käytännön elämässä.
Sangharakshita
on kirjoittanut useita tärkeitä teoksia buddhalaisuudesta. Hän on
Länsimaisen buddhalaisen veljeskunnan ystävät (FWBO) nimisen liikkeen
perustaja ja työskentelee aktiivisesti sen kehittämiseksi. Liikkeellä on
keskuksia ympäri maailmaa.
Herääminen ja nibbāna in40) klassinen hyväntahtoinen suomalainen suomaleen,
Kolmas jalo totuus: kärsimyksen lopettamisen todellisuus - joka on toteutettava
Jhana
Jhana
on meditatiivinen syvällisen hiljaisuuden ja keskittymisen tila, jossa
mieli on täysin uppoutunut ja imeytyy valittuun huomion kohteeseen. Se
on kulmakivi oikean pitoisuuden kehittymisessä.
Määritelmä (samankaltaisilla)
[Ensimmäinen jhana]
”On
tapaus, jossa munkki - varsin peruutettu aistillisuudesta, vetäytynyt
epätasaisista ominaisuuksista - tulee ja pysyy ensimmäisessä jhanassa:
Rapture and Playing Borning Borningista, johon liittyy suunnattu ajatus
ja arviointi. Hän tunkeutuu ja tunkeutuu, riittää ja täyttää tämän kehon
vetäytymisestä syntyneellä tempauksella ja nautinnolla. Ei ole mitään
hänen koko hänen ruumiinsa, joita ei pidättäytyä vetäytymisestä
syntyneestä tempauksesta ja nautinnosta.
”Aivan
kuin taitava kylpyamman tai Bathmanin oppisopimusoppija kaataa
kylpyjauhetta messinki-altaalle ja vaivaa sitä yhteen, sirottaen sitä
uudestaan ​​ja uudestaan ​​vedellä, niin että hänen kylpyjauheen
pallo-tyydyttynyt, kosteutta kuormattu, läpäissyt ja ilman-ilman- ei
kuitenkaan tippuisi; Silti munkki läpäisee, riittää ja täyttää tämän
ruumiin vieroitussyntymällä salauksella ja nautinnolla. Ei ole mitään
hänen koko hänen ruumiinsa, joita ei pidättäytyä vetäytymisestä
syntyneen tempauksen ja nautinnon …
[Toinen Jhanana]
”Lisäksi
ohjattujen ajatusten ja arviointien ollessa hän tulee ja pysyy toisessa
Jhanassa: rauhallisuudesta syntynyt tempaus ja nautinto, tietoisuuden
yhdistäminen, joka ei ole suunnattu ajatuksista ja arvioinnista -
sisäinen varmuus. Hän tunkeutuu ja tunkeutuu, riittää ja täyttää tämän
vartalon rauhallisuudesta syntyneellä tempauksella ja nautinnolla. Ei
ole mitään hänen koko hänen ruumiinsa, joita ei pidättäytyä raivosta.
”Aivan
kuten järvi, jolla on kevätvesi, joka hyvinvoi sisäpuolelta, sillä ei
ole virtausta idästä, lännestä, pohjoisesta tai etelästä, ja taivaalla
on määräajoin runsaasti suihkut, niin että viileä vesistö, joka wecling
ylös järvestä, tekisi tunkeutuu ja läpäistä, riistä ja täytä se
viileillä vesillä, viileiden vesien häviämättä järveä ei ole; Silti
munkki läpäisee ja tunkeutuu, riittää ja täyttää tämän vartalon
rauhallisuudesta syntyneellä tempauksella ja nautinnolla. Ei ole mitään
hänen koko hänen ruumiinsa, joita ei pidättäytyä rauhallisuudesta
syntynyt …
[Kolmas Jhana]
”Ja
lisäksi, että hän on häipyä, hän pysyy tasa -arvoisena, tietoisena ja
valppaana ja aistii kehon nautinnon. Hän saapuu ja pysyy kolmannessa
Jhanassa, joista jalat julistavat: “Tasa -arvoinen ja tietoinen, hänellä
on miellyttävä pysyvä.” Hän tunkeutuu ja tunkeutuu, riittää ja täyttää
tämän ruumiin ripatulla, niin että siellä on olemassa Mikään hänen koko
hänen ruumiinsa ei välitä nautinnosta.
”Aivan
kuten sinisen, valkoisen tai puna-lotus-lampissa, voi olla joitain
sinisiä, valkoisia tai punaisia ​​lootuksia, jotka vedessä syntyneet ja
kasvavat, pysyvät upotettuna veteen ja kukoistamatta seisomatta ulos
ylöspäin vedestä siten, että ne läpäisevät ja levisivät, riittävät ja
täytetään viileällä vedellä juuristaan ​​kärjiinsä, eikä mikään niistä
sinisistä, valkoisista tai punaisista lootuksista ei pidä siistiä
viileää vettä; Silti munkki läpäisee ja tunkeutuu, riittää ja täyttää
tämän kehon huijauksesta luopumalla. Hänen koko hänen koko ruumiinsa ei
ole turhauttamatonta huijauksesta.
[Neljäs Jhana]
”Ja
lisäksi, että nautinnon ja stressin hylkäämisen kanssa-kuten
aikaisemman katoamisen ja ahdistuksen katoamisen kanssa-hän tulee ja
pysyy neljännessä Jhanassa: tasa-arvoisuuden ja mielenterveyden puhtaus,
kumpikaan plusar-nors-palas. Hän istuu läpäisemällä vartaloa puhtaalla,
kirkkaalla tietoisuudella, niin että hänen koko ruumiinsa ei ole mitään
puhtaan, kirkkaan tietoisuuden vuoksi.
”Aivan
kuin mies istuisi käärittynä päästä jalkaan valkoisella kankaalla,
jotta hänen ruumiinsa ei olisi osa, johon valkoinen kangas ei ulottunut;
Silti munkki istuu ja läpäisee ruumiinsa puhtaalla, kirkkaalla
tietoisuudella. Hänen koko ruumiinsa ei ole mitään puhtaan, kirkkaan
tietoisuuden vuoksi. “
(Anguttara Nikaya, 5.28)
”Aivan
kuin mies istuisi käärittynä päästä jalkaan valkoisella kankaalla,
jotta hänen ruumiinsa ei olisi osa, johon valkoinen kangas ei ulottunut;
Silti munkki istuu ja läpäisee ruumiinsa puhtaalla, kirkkaalla
tietoisuudella. Hänen koko ruumiinsa ei ole mitään puhtaan, kirkkaan
tietoisuuden vuoksi. “
(Anguttara Nikaya, 5.28)
Jhanan hallitseminen on viisauden merkki
”Julistan henkilölle, jolla on neljä ominaisuutta, joka on suuri havainto, suuri mies. Mikä neljä?
”On
tapaus, Brahman, jossa hän harjoittaa monien ihmisten hyvinvointia ja
onnellisuutta ja on perustanut monia ihmisiä jalolle menetelmään, toisin
sanoen sen, mikä on ihailtavaa, taitavan oikeellisuuden.
”Hän
ajattelee ajatusta, jonka hän haluaa ajatella, eikä ajattele mitään
ajatusta, jota hän ei halua ajatella. Hän aikoo ratkaista, että hän
haluaa tahtoa, eikä se ratkaise mitään ratkaisua, jota hän ei halua
tahtoa. Hän on saavuttanut mielen hallinnan ajatuspolkujen suhteen.
”Hän
saavuttaa-aina kun hän haluaa ilman rasitusta, ilman vaikeuksia-neljä
jhanaa, jotka ovat korotettuja mielentiloja, miellyttävät halut täällä
ja nyt.
”Psyykkisten
käymisten päättyessä-hän pysyy käymisvapaassa tietoisuuden
vapautuksessa ja havainnoinnissa, kun hän on tiennyt ja toteuttanut ne
itselleen suoraan täällä-ja nyt.
“… Julistan henkilölle, jolla on nämä neljä ominaisuutta, jotka ovat suuria havaintoja, suuri mies.”
(Anguttara Nikaya, 4.35)
Jhana ja Insight, käsi kädessä
Jhana ei ole
yhdelle, jolla ei ole havaintoa,
Ei havainto
yhdelle ilman Jhanaa.
Mutta yksi molempien Jhanan kanssa
ja havaitseminen:
Hän on partaalla
sitoutumaton.
(Dhammapada, 372)
-sta
Ilmainen
online -hyväntahtoinen herätti yhden JC -puhtaan inspiraation saavuttaa
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Opastetut kuvan meditaatio uimasta vedessä rentoutumiseen ja sisäiseen rauhaan (vesiäänet)
Tämä
opastettu kuvat on rauhallinen ja rentouttava visualisointimeditaatio,
jossa kuvaat itseäsi meressä, uimassa viileässä valtameressä vedessä
kuunnellessasi roiskeveden pehmeitä rytmisiä valtameriä. Tämä opastettu
kuva on rentoutumista ja stressin, ahdistuksen ja menneisyyden virheiden
ja kivun päästämistä varten, jotta voit omaksua tulevaisuuden ja kaikki
edessä olevat hyvät asiat. Joten päästä irti negatiivisista tunneista,
jotka estävät tietä positiivisten energioiden virtaamiseksi ja terveyden
ja paranemisen tuottamiseksi. Mielestäni veden luontoääni on aina niin
rentouttava, ja minulle se on yksi parhaimmista stressin
helpotustyökaluista, kuten vesi, olipa se sitten rypistyvä joen,
valtameren aallot tai sade, on vain tämä lumoava rytmi, joka herättää
rentoutumista ja Todellinen sisäinen rauha. Joten kuuntele tätä
opastettua kuvat -meditaatiota, jos tarvitset tapaa rentoutua ja
parantaa mielesi ja negatiivisten tunteiden ja energioiden keho.
Buddhan jalo kahdeksanosainen polku 6
Gautama
Buddha eli 2500 vuotta sitten. Hänen opetuksistaan tunnetuimpia ovat
neljä jaloa totuutta ja kahdeksanosainen polku. Kahdeksanosainen polku
näyttää m…
イケメンパーティー にゃんこ大戦争 GIF - イケメンパーティー にゃんこ大戦争 超ネコ祭 GIFs


41) Classical Benevolent French- Français classique,

Awakening et Nibbāna en 41) Classique de Français bienfaisante
Troisième vérité noble: réalité de la cessation de la souffrance - qui doit être actualisée
Jhana
Le
jhana est un état méditatif d’immobilité et de concentration profonde
dans laquelle l’esprit devient pleinement immergé et absorbé dans
l’objet d’attention choisi. C’est la pierre angulaire du développement
d’une bonne concentration.
La définition (avec des comparaisons)
[First Jhana]
«Il
y a le cas où un moine - assez retiré de la sensualité, retiré des
qualités peu qualités - entre et reste dans le premier jhana:
ravissement et plaisir né du retrait, accompagnés d’une pensée et d’une
évaluation dirigées. Il imprègne et imprègne, suffit et remplit ce corps
même de l’enlèvement et du plaisir né du retrait. Il n’y a rien de tout
son corps non pervuré par l’enlèvement et le plaisir né du retrait.
«Tout
comme si un Bathman qualifié ou un apprenti de Bathman versait de la
poudre de bain dans un bassin en laiton et le pétrait ensemble, le
saupoudrant encore et encore avec de l’eau, de sorte que sa boule de
poudre de bain - saturée, chargée d’humidité, a permé à l’intérieur et à
l’extérieur - ne ferait néanmoins pas couler; Même ainsi, le moine
imprègne, suffit et remplit ce corps même de l’enlèvement et du plaisir
né du retrait. Il n’y a rien de tout son corps non pervuré par
l’enlèvement et le plaisir né du retrait…
[Deuxième jhana]
«En
outre, avec la calcul des pensées et des évaluations dirigées, il entre
et reste dans le deuxième jhana: ravissement et plaisir né de
sang-froid, unification de la conscience libre de la pensée et de
l’évaluation dirigées - l’assurance interne. Il imprègne et imprègne,
suffit et remplit ce corps même de l’enlèvement et du plaisir né de
sang-froid. Il n’y a rien de tout son corps non pervuré par l’enlèvement
et le plaisir né de sang-froid.
«Tout
comme un lac avec de l’eau de printemps en train de se remonter de
l’intérieur, n’ayant aucun afflux de l’est, de l’ouest, du nord ou du
sud, et avec le ciel fournissant périodiquement des averses abondantes,
de sorte que la plume fraîche d’eau se jetant de l’intérieur du lac
Perreat et imprégner, le suffire et le remplir avec des eaux fraîches,
il n’y a pas de partie du lac non percutée par les eaux fraîches; Même
ainsi, le moine imprègne et imprègne, suffit et remplit ce corps même de
l’enlèvement et du plaisir né de sang-froid. Il n’y a rien de tout son
corps non pervuré par l’enlèvement et le plaisir né de sang-froid…
[Troisième Jhana]
«Et
en outre, avec la décoloration de l’enlèvement, il reste équanime,
attentif et alerte, et ressent le plaisir avec le corps. Il entre et
reste dans le troisième jhana, dont les nobles déclarent: «Équanime et
conscient, il a un agréable demeure. Rien de tout son corps non pervudé
de plaisir cédé à l’enlèvement.
«Tout
comme dans un étang bleu, blanc ou rouge, il peut y avoir certains des
lotus bleus, blancs ou rouges qui, nés et poussant dans l’eau, restent
immergés dans l’eau et s’épanouir sans se démarquer de l’eau, de sorte
qu’ils sont imprégnés et imprégnés, imprégnés et remplis d’eau froide de
leurs racines à leurs pointes, et rien de ces lotus bleus, blancs ou
rouges ne serait non pervué d’eau fraîche; Même ainsi, le moine imprègne
et imprègne, suffit et remplit ce corps même avec le plaisir cédé de
l’enlèvement. Il n’y a rien de tout son corps non pervudé de plaisir
pour ravir…
[Quatrième Jhana]
«Et
en outre, avec l’abandon du plaisir et du stress - comme avec la
disparition antérieure de l’exaltation et de la détresse - il entre et
reste dans le quatrième jhana: pureté de l’équanimité et de la pleine
conscience, ni du plaisir-pain. Il s’assoit, imprégnant le corps d’une
conscience pure et brillante, afin qu’il n’y ait rien de tout son corps
non percuté par une conscience pure et brillante.
«Tout
comme si un homme était assis enroulé de la tête aux pieds avec un
tissu blanc pour qu’il n’y ait aucune partie de son corps auquel le
tissu blanc ne s’étendait pas; Même ainsi, le moine est assis,
imprégnant son corps d’une conscience pure et brillante. Il n’y a rien
de tout son corps non percuté par une conscience pure et brillante. »
(Anguttara Nikaya, 5,28)
«Tout
comme si un homme était assis enroulé de la tête aux pieds avec un
tissu blanc pour qu’il n’y ait aucune partie de son corps auquel le
tissu blanc ne s’étendait pas; Même ainsi, le moine est assis,
imprégnant son corps d’une conscience pure et brillante. Il n’y a rien
de tout son corps non percuté par une conscience pure et brillante. »
(Anguttara Nikaya, 5,28)
La maîtrise du jhana est une marque de sagesse
«Je déclare une personne dotée de quatre qualités pour être un grand discernement, un grand homme. Quels quatre?
«Il
y a le cas, Brahman, où il pratique pour le bien-être et le bonheur de
nombreuses personnes et a établi de nombreuses personnes dans la méthode
noble, c’est-à-dire la justesse de ce qui est admirable, la justesse de
ce qui est habile.
“Il
pense à toute pensée qu’il veut penser, et ne pense aucune pensée qu’il
ne veut pas penser. Il veut toute résolution qu’il veut, et ne résoudra
pas qu’il ne veut pas. Il a atteint la maîtrise de l’esprit en ce qui
concerne les voies de la pensée.
«Il
atteint - chaque fois qu’il veut, sans tension, sans difficulté - les
quatre jhanas qui sont des états mentaux accrus, des suspensions
agréables dans l’ici et maintenant.
«Avec
la fin des fermentations mentales - il reste dans la libération de
sensibilisation et le discernement sans fermentation et la libération de
discernement, les ayant directement connues et réalisées pour lui-même
dans l’ici et maintenant.
«… Je déclare une personne dotée de ces quatre qualités comme un grand discernement, un grand homme.»
(Anguttara Nikaya, 4,35)
Jhana et perspicacité, main dans la main
Il n’y a pas de jhana
Pour un sans discernement,
pas de discernement
pour un sans jhana.
Mais un avec les deux jhana
et discernement:
Il est sur le point
de non-liaison.
(Dhammapada, 372)
de
Le
bienveillant en ligne gratuit a réveillé une inspiration pure JC pour
atteindre Nibbāna la félicité éternelle. Consommer des jus végétaliens
crus frais🥤 et des salades🥗 pour vivre comme des oiseaux libres 🐦 🦢 🦅 en faisant pousser des fruits 🍍
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Méditation d’imagerie guidée de la natation dans l’eau pour la relaxation et la paix intérieure (sons d’eau)
Cette
imagerie guidée est une méditation de visualisation calme et relaxante
où vous vous imaginerez dans l’océan, nageant dans l’eau fraîche de
l’océan, tout en écoutant les bruits rythmiques doux de l’eau
éclaboussante. Cette imagerie guidée est pour la relaxation et l’abandon
du stress, de l’anxiété et des erreurs et de la douleur passées, afin
que vous puissiez embrasser l’avenir et toutes les bonnes choses qui
nous attendent. Alors abandonnez les émotions négatives bloquant la voie
à des énergies positives pour traverser et vous apporter la santé et la
guérison. Je trouve toujours le son de la nature de l’eau si relaxante
et pour moi, c’est l’un des meilleurs outils de soulagement du stress,
comme l’eau, que ce soit par une rivière ondulante, des vagues de
l’océan ou de la pluie, a ce rythme fascinant qui évoque la relaxation
et vraie paix intérieure. Écoutez donc cette méditation d’imagerie
guidée si vous avez besoin d’un moyen de vous détendre et de guérir
votre esprit et votre corps d’émotions et d’énergies négatives.
Abidhamma Level 3 - Samuccaya - Part 38 - 25-08-2022
Conducted by: Sayartaw Ashin NyanawaraVenue: Pyinnyar Parami Singapore (Hmawbi)


Meneer De Uil GIF - Meneer De Uil GIFs
42) Classical Benevolent Frisian- Klassike Frysk,

Awakening en Nibbāna yn 42) Classical Benevolent Frisian - Klassike Frysk,
Tredde aadlike wierheid: realiteit fan it stopjen fan lijen - dat is om aktualisearre te wêzen
Jhana
JHANA
is in meditatyf steat fan djippe stilte en konsintraasje wêryn de geast
folslein ûnderdompelt en opnommen wurdt yn it keazen objekt fan
oandacht. It is de hoekstien yn ‘e ûntwikkeling fan rjochter
konsintraasje.
De definysje (mei similes)
[Earste Jhana]
“D’r
is it gefal wêr’t in muonts - frijwat ynlutsen is, ynlutsen út
unskillige kwaliteiten - komt yn ‘e earste Jhana: Rapture berne út
weromlutsen, begelaat troch oanwiisd gedachte en evaluaasje. Hy
permeteart en pervades, Sufvuzes en folt alles heul lichem mei de
Rapture en Pleasure berne út weromlutsen. D’r is neat fan syn heule
lichem unpervaded troch Rapture en Pleasure berne út weromlûken.
“Krekt
as in betûfte badman of de learling fan Bathman of Bathman poeder giet
yn in messingpade en knipt it wer en wer sprinko mei wetter, sadat hy
syn bal fan ‘e bad bestreke is - satuer-laden, trochgean binnen en
sûnder - sûnder - sûnder - soe lykwols net drippe; Sels sa, de muonts
permeteart de muonts, heftich en folt alles heul lichem mei de
ferromming en plezier berne út ‘e weromlûking. D’r is neat fan syn heule
lichem unpervaded troch Rapture en Pleasure Born fanút weromknowen …
[Twadde Jhana]
“Fierder,
mei it stil fan rjochte gedachten en evaluaasjes en bliuwt hy yn ‘e
twadde Jhana: Rapture en plezier berne fan kollo’s, ienriedigens fan
bewustwêzen frij fan rjochte en evaluaasje - ynterne garânsje. Hy
permeteart en pervades, Sufvuses en folt alles yn ‘t heule lichem mei de
ferromming en nocht berne om te berikken. D’r is neat fan syn heule
lichem unpervaded troch Rapture en plezier berne te berikken.
“Krekt
as in mar mei Spring-wetter Welling fan binnenút, gjin ynstream fan
East, West of Súd, en mei de liif te leverjen fan de koele fount fan it
wetterjen fan binnenút fan it mar soe permeatere en pervade, net
foldwaan en folje it mei koele wetters, dêr is gjin diel fan it mar
unergoeding troch de koele wetters; Sels sa, de muonts permeteart en
pervades, Sufst, en follet dit heul lichem mei de Rapture en Pleasure
berne D’r is neat fan syn heule lichem unpervaded troch Rapture en
plezier berne út te nimmen …
[Trije tredde Jhana]
“En
boppedat bliuwt hy mei de fading fan Rapture, bliuwt hy lykweardich,
Mindful, en warskôgjend en sinnen wille mei it lichem. Hy giet yn ‘e
tredde Jhana, wêrfan de foarname en Mindful ferklearje, hy hat in
noflike bliuwt.’ Hy permeteart en folget dit heul lichem mei it genot om
te ferdielen, sadat d’r is Neat fan syn heule lichem ûnbewust mei wille
ferdield fan ferrommele fan ferromming.
“Krekt
as yn in blau-, of of reade-lotus-fiver, kin d’r guon fan it blau,
wite, of reade lotussen wêze dy’t berne, en groeie yn it wetter, bliuw
amper yn it wetter en bloeie sûnder út te stean Fan it wetter, sadat se
trochsjoen binne en pervaded binne, fol mei koel wetter út har tips, en
neat fan dy blauwe, wyt, as reade lotussen soe unfervoarne wêze mei koel
wetter; Sels sa, de muonts permeteart en pervades, Sufvuses en folt
alles heul lichem mei it plezier ferdield fan ferrommele. D’r is neat
fan syn heule lichem ûnberven mei wille ferdield fan Rapture …
[Fjirde JHANA]
“En
boppedat, mei it ferlitten fan wille en stress - lykas mei it eardere
ferdwining fan elaasje - hy komt yn en bliuwt yn ‘e fjirde Jhana: suvere
jahana en mindfuliteit, gjin pine-plezier. Hy sit, sei it lichem mei in
suvere, helder bewustwêzen, sadat d’r neat is fan syn heule lichem
ûnbervaded troch suvere, helder bewustwêzen.
“Krekt
as in man sieten ynpakt fan ‘e holle nei foet mei in wyt doek, sadat
d’r gjin diel wêze soe fan syn lichem wêze wêr’t it wite doek net
útwreide; Sels sa, de muonts sit, seach syn lichem mei in suvere, helder
bewustwêzen. D’r is neat fan syn heule lichem unpervaded troch suver,
helder bewustwêzen. “
(Anguttara Nikaya, 5,28)
“Krekt
as in man sieten ynpakt fan ‘e holle nei foet mei in wyt doek, sadat
d’r gjin diel wêze soe fan syn lichem wêze wêr’t it wite doek net
útwreide; Sels sa, de muonts sit, seach syn lichem mei in suvere, helder
bewustwêzen. D’r is neat fan syn heule lichem unpervaded troch suver,
helder bewustwêzen. “
(Anguttara Nikaya, 5,28)
Behearsking fan jhana is in mark fan wiisheid
“Ik
ferklearje in persoan dy’t begearde mei fjouwer kwaliteiten om ien fan
grutte ûnderskied te wêzen, in geweldige man. Hokker fjouwer?
“D’r
is it gefal, Brahman, wêr’t hy praktyk foar it wolwêzen en lok fan in
protte minsken en hat in protte minsken fêststeld yn ‘e aadlike metoade,
dat is, beantwurde is bewûnderlik, de rjochtsumens is dat feardigens
is.
“Hy
tinkt dat hy tinkt dat hy wol tinke, en tinkt gjin gedachte dat hy net
wol tinke. Hy sil oplosse dy’t hy wol wol, en sil gjin oplosse, wol hy
net wol. Hy hat behearsking fan ‘e geast berikt oer de paden fan
gedachten.
“Hy
berikt - as hy wol, sûnder straffen, sûnder muoite - de fjouwer Jhan’s
dy’t ferhege mentale steaten, noflike ôfwikingen yn ‘e hjir-en no.
“Mei
it ein fan mentale fermentaasjes oerbliuwsels - bliuwt yn ‘e
fermentaasje-frij bewustwêzen-frijlitting en ûnderskie-frijlitting, nei
himsels bekend en realisearre har foar himsels direkt yn’ e hjir -
en-no.
“…
Ik ferklearje in persoan dy’t opnommen is mei dizze fjouwer kwaliteiten
om ien fan grutte ûnderskied te wêzen, in geweldige man.”
(Anguttara Nikaya, 4.35)
JHANA EN INSIGHT, HAND-IN-HAND
D’r is gjin jhana
foar ien mei gjin ûnderskieding,
gjin ûnderskieding
foar ien mei gjin jhana.
Mar ien mei beide JHAN
en ûnderskie:
Hy is op ‘e râne
fan unbinding.
(Dhammapada, 3727)
fan
Fergese
online goedwillige wekker ien JC Pure-ynspiraasje om Nibbāna de ivige
silligens te berikken. Farsk konsumearje Vegan Juices
🥤 & Salads🥗 om te libjen lykas frije fûgels 🐦 🦢 🦅 troch te groeien 🍍
🍊 🥑 🥭 🍇 🍌 🍎 🍎 🍎 🍒 🍑 fegraafplak 🥦 🥕 🥗 🥬 🥔 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🍓 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🫒in potten.
Guided Ofbylding Meditaasje fan swimmen yn wetter foar ûntspanning en ynderlike frede (wetterlûden)
Dizze
begeliedende ferbylding is in rêstich en ûntspannen Meditaasje wêr’t jo
josels yn ‘e oseaan sille ôfbylde, yn’ e koele oseaanwetter, wylst jo
harkje nei de sêfte ritmyske oseaan lûden fan spatten wetter. Dizze
begeliedende ferbylding is foar ûntspanning en loslitte fan stress,
eangst en pine en pine, sadat jo de takomst kinne omearmje en alle goede
dingen dy’t foarút kinne omfetsje. Dus lit negative emoasjes de wei
blokkearje foar positive enerzjy om troch te streamen en jo sûnens en
genêzing te bringen. Ik fyn it natuer lûd fan it wetter, sa heul
ûntspannen en foar my is it ien fan ‘e bêste strisselferliening, as it
troch in rippling, de ocean golven, hat dizze mesmerizing ritme dy’t
ûntspanning en Echte ynderlike frede. Dus harkje nei dizze begeliedende
ferbylding-ûnderstylde meditaasje as jo in manier nedich binne om te
ûntspannen en jo geast te genietsjen en lichem fan negative emoasjes en
enerzjy te genietsjen.
20220814 Pāramī - The Perfections 43 (Paññā 06) - by Ven Janakābhivaṃsa
14/08/2022*
Paññā Pāramī - Perfection of Wisdom (4th Perfection) - 06In the
previous talk, five-door and mind-door processes are mentioned. As the
five-door…

Ianchan Iancychan Sticker - Ianchan Iancychan Stickers



https://www.theatlantic.com/video/index/395078/housing-through-the-centuries/

Housing Through the Centuries
Jun 05, 2015 | 8 videos
Video by The Atlantic
Throughout
human existence, homes have varied drastically in scope, size, and
design. Cob houses originated in the eleventh century, are made from
straw and earth, and last for hundreds of years. In fact, people still
make them today. We’ve come a long way from our cave-dwelling ancestors,
however:  This year, a house was printed for the first time. For around
$160,000 you could print your own mansion in 2015.
We want to hear what you think about this article. Submit a letter to the editor or write to letters@theatlantic.com.
Author: Jackie Lay
About This Series
The animated visual histories behind things in everyday life.

MOST WATCHED


Public

ENVIRONMENT
How are nests made, and are people changing the materials birds use for them?
- asks Peggy from University Heights, OH
KRISTIN ELISE PHILLIPS • JULY 2, 2007
The caw
of the crow was unmistakable. As it screamed, the black bird dove at a
nest in a tree. A pair of much smaller birds – brown house sparrows,
denizens of the nest – threw their bodies at the crow, shrieking. Other
nearby families shrilled in alarm. But within seconds all of the pair’s
nestlings and at least one parent – flung from the nest, beheaded – were
dead, and a satisfied crow munched on dinner.
House
sparrows in New York City, where the crow’s attack was observed,
usually tuck their eggs in well-protected bundles on buildings. In fact,
there were dozens of nests nearby, invulnerable to predatory crows and
on inset light fixtures. The attacked pair, however, unwisely built
their dome-style incubator in one of the graceful plane trees lining the
city street – a decision that showed nest location and construction are
crucial to successfully raising offspring.
The
iconic cup nest that we are all familiar with, woven out of grass or
twigs, protects a pair’s eggs from inclement weather and predators.
Exactly how nests are constructed though, and with what, varies between
species. Mourning doves, for example, simply lay sticks on a branch,
while robins living in the same habitat construct more complicated nests
of woven grass. Bluebirds seem to use grass in their nests, but, if
it’s scarce, they will turn to other materials like pine needles. Many
nests include finer materials like feathers, animal hair, spider webs
and snakeskin – all of which are bound together by saliva or mud.
An
unusual addition to some nests is natural pharmaceuticals. Hawks, who
maintain the same resting spot year after year, sanitize their nests
with fresh leaves, which, according to The Birders Handbook, contain
natural pesticides and reduce parasites. Starlings also ferry fresh
herbs into their nests, although these leaves tend to boost the immune
system rather than reduce parasite infestations. In another twist, the
common waxbill of Africa includes carnivore scat in their nests; an
experiment found that nests with sca
t had a higher survival rate because it functioned to reduce predation.
The
complexity of a nest determines how it’s constructed. Whereas American
robins take four to five days to weave together some 350 pieces of grass
with beakfuls of mud, black-billed magpies take over two thousand trips
and 40 days for their stick and pellet residence.
Not
all birds construct what many of us think of as a “nest”. Birds such as
some swallows and owls burrow in soil, parrots and woodpeckers use
cavities in trees, and vultures and gulls do minimal construction,
laying eggs in a shallow impression on the ground. The ancestors of
birds, theropod dinosaurs, constructed similar impressions in the soil.
According to The Birders Handbook, it was predation that forced many
ancestral birds to move higher, pushing them to pre-existing cavities in
rocks or trees. When these locations ran in short supply, some species
began simple modification of less suitable cavities, and nest
construction began.
Human
modification of the environment has had, so far, minimal impact on
nests since many birds continue to prefer the camouflaging of natural
materials. Birders, however, have observed nests containing plastic
Easter grass, barbed wire, glass and other items. Because some species
do incorporate man-made materials into their nests, what has been seen
in residences has changed along with human behavior. Smoking bans
sweeping across America have reduced the number of cellophane pull-tabs
woven into the structures, and the advent of the automobile saw a marked
decline in bird nests built with horsehair (since fewer horses were
around). In fact, because the chipping sparrow adjusted and switched to
other nest materials following the first Model T, it is no longer known
as the hairbird.
But
even though birds have adapted to human activity in the past, future
changes in habitat and displacement due to climate change present a
challenge. Research has shown that many species of birds are already
responding to climate change and are breeding earlier in spring and
further north. It remains to be seen how reproduction and nests will
change in the near future.
May be an image of hawk and outdoors

THOUGHT
EXPERIMENT: Why is a bird’s nest considered natural when my house
isn’t? Birds nests don’t occure in nature, they were specifically
fabricated by birds. Likewise, my house was specifically fabrocated by
humans. What’s the difference?
Oh, this a favorite of mine.
The
line between natural and artificial is somewhat arbitrary. On a certain
level everything is natural because if it wasn’t then it couldn’t exist
in the first place. However, there are more useful definitions, so
let’s look at a few common ones.
The
simplest is that only things made by humans count as artificial. This
is a very human-centric definition, but considering the disparity
between human construction and what other animals produce, it’s not
entirely without merit as a definition.
Another
simple metric is that it must be constructed with intent, which would
mean that bird nest is artificial. This one runs into thorny questions
about where you draw the line on degrees of sapience, making it a lot
more complicated than it initially seems.
A
slightly more complex definition is that it must alter the local
environment in some way or even create a new one. By this definition the
bird nest is natural but a beaver dam is artificial.
An
even more complex definition relies on the question of asking whether
the animal is simply making tools, or if it is making tools to make
other tools. For this definition, processed materials are what make the
difference. Nails, planks, bricks, etc. By this definition a house is
artificial, but a survival lean-to made from tree branches is natural.
The
distinction between natural and artificial is very much an arbitrary
one as there’s no real definition that works for every case.
There
are several philosophical and rational explanations provided here by
minds far more developed than mine as to what is “nature” and what is
not. My simple reply is, birds ARE nature. They do not build other nests
to shop at, they do not use tools, they do not cook food over a fire,
they do not construct complex lifestyles where they go to work, drive a
vehicle, or have hobbies. The Bible even gives us the example of birds
not needing to work: “Look at the birds of the air, for they neither sow
nor reap nor gather into barns; yet your heavenly Father feeds them.
Are you not of more value than they? ” -(Matthew 6:26). Birds
instinctually build nests (if they are nest-builders. Some create or
inhabit other forms of shelter. We’ll leave them out of this
conversation for now). They are born knowing how to gather and weave
found materials into a place to live and nurture their babies. They are
natural because there is no additional knowlege or processing that must
happen for a bird to build a nest.
Whereas,
no human is born knowing how to build a house. Furthermore, our houses
are built not with sticks and logs and leaves as we find them (in
today’s world). Our houses are usually built with materials that must
first be processed (wood planks, plastic, concrete, wiring) to be
useful. We must be taught, or observe, or take in that information
through the guidance or example of others. If we were to go to an
indigenous tribe and observe the building of even the most rudimentary
shelter, we would notice that the elders show the younger generation how
to most effectively construct such a thing out of branches, leaves,
vines, clay, etc. The children would assist from their young age in
gathering those materials at the instruction of their elders and learn
how to build it. Only if we were to be able to observe a very young,
abandoned child, pull together some leaves and branches and hide under
it for shelter, we might assume “that’s the survival instinct, that’s
nature”, just as a bird builds a nest. But we probably wouldn’t call
that structure a “house”.
Young
humans probably have at most that basic instinct to cover up against
the elements when faced with exposure. But not from birth. Not until
they are cognizant of the world outside of themselves, have the physical
ability to grab and pull and dig, and have the ability to perceive the
danger of being exposed, will they intentionally try to hide under or
construct something to protect themselves. This would not happen at the
earliest before the age of about two years old. Otherwise a child will
simply cry and eventually die of exposure if they are not rescued or
provided for. Birds have a much faster rate of maturity-by the time they
fledge at about 2 weeks old, they can begin to fend for themselves and
will know to build a nest when the time is right. That’s the difference.
The difference is the errant premise used in the reasoning for the Thought Experiment. The Premise is offered like this:
“Birds nests don’t occur in nature.”
The
reason that the false premise is possible, is the neglect of reasoning
through the statements and conclusion to adequately explain where it is
that bird’s nests exist.
Added to this is the neglect to adequately pursue the subject in a sufficient manner to explain the term “fabricated”.
The
other data that is neglected for consideration is the specification
“my”. My does not exist in nature either and the consequence of that is
that a certain part of the reasoning is incomplete and lacking in
definition and inclusion regarding the inquiry. The use of a Personal
Pronoun derives from premises in the Supernatural rather than the
Natural Phenomena.
A
disciplined method of thought in any Thought Experiment requires a
complete analysis of all terms. All critical terms require definition.
Thus, a rationalist should ask about the origins of “my”. What is a “my”
and where is it found? Is it found in nature? Did you pay money in
order to live in the house? Did you sign a lease? Were you given a deed
to the property that confers property rights at law? Did the bird do any
of those things? All of which shows there is a profound insufficiency
of data in the analysis. All terms must be accounted for in reasoning
regarding any method.
I
will add this to bring clarity to the subject and prevent you from
being lost in a wilderness of generalized thought. “My” refers to a
person. If the only data you operate with is scientific data, you will
discover that the sciences present a bit of a puzzle for the
understanding of people. If your data and premises are founded upon
science only, you will have absolutely no complete explanation for “my”
or the person or persons which correspond with my.
If
you study scientific data in Biology for example, you will find no
person. The place you find research in “person” is in the soft science
of Psychology. That word means “study of the soul” in Greek. The Greek
word for soul is Psyche——thus, soul. A little more thinking will reveal
to your mind that soul is not a biological identity and soul does not
appear in the taxonomical classifications for the anatomy of a human.
Mind has historically been regarded as an attribute of soul. The
metaphysical and supernatural identity called Mind presents problems and
this occurs when people conclude that “persons” are a species of
animal.
Thus,
you see that historically there was once a convergence between
philosophy and science and the two research subjects diverged in 1832.
Why then in the 21st Century are the metaphysics and the physics
combined and the metaphysics not eliminated? The reason is rather
evident. Metaphysical Identities have never been completely abandoned
and terminology associated with the Supernatural cannot be completely
abandoned. The domain of law affirms a person, where as in the sciences,
their are ambiguations and the result is that there are continual and
never ending correspondences maintained in the knowledge domains.
Humans aren’t born with the instinctive knowledge of how to build houses.
Birds are born with the instinctive knowledge of how to build nests.
If
you don’t teach humans the knowledge necessary to build houses, they
can’t build them. They might want to build them, they might try to build
them, but they won’t be able to build them.
Building a house requires the artificial technology of building a house, it’s not something innate to human nature.
In a state of nature, humans don’t build houses cause they don’t know how.
That
differs from birds, which still know how to build nests in a state of
nature because it’s inborn knowledge that is part of their nature.
THOUGHT EXPERIMENT: Why is a bird's nest considered natural when my house isn't? Birds nests don't occure in nature, they were specifical...
quora.com
THOUGHT
EXPERIMENT: Why is a bird’s nest considered natural when my house
isn’t? Birds nests don’t occure in nature, they were specifical…
Answer
(1 of 13): Oh, this a favorite of mine. The line between natural and
artificial is somewhat arbitrary. On a certain level everything is
natural because if it wasn’t then it couldn’t exist in the first place.
However, there are more useful definitions, so let’s look at a few
common ones. …

Public
(PDF) What Can Nest-Building Birds Teach Us?

(PDF) What Can Nest-Building Birds Teach Us?
PDF
| For many years nest building in birds has been considered a
remarkable behaviour. Perhaps just as remarkable is the public and
scholarly consensus… | Find, read and cite all the research you need
on ResearchGate



Public
Abstract and Figures
For
many years nest building in birds has been considered a remarkable
behaviour. Perhaps just as remarkable is the public and scholarly
consensus that bird nests are achieved by instinct alone. Here we take
the opportunity to review nearly 150 years of observational and
experimental data on avian nest building. As a result we find that
instinct alone is insufficient to explain the data: birds
use information they gather themselves and from other individuals to
make nest-building decisions. Importantly, these data confirm that
learning plays a significant role in a variety of nest-building
decisions. We outline, then, the multiplicity of ways in which learning
(e.g., imprinting, associative learning, social learning) might act to
affect nest building and how these might help to explain the diversity
both of nest-building behaviour and in the resulting structure. As a
consequence, we contend that nest building is a much under-investigated
behaviour that holds promise both for determining a variety of roles for
learning in that behaviour as well as a new model system for examining
brain-behaviour relationships.
Three different images depicting variability in facultative rock wren
Salpinctes obsoletus nest augmentation—the collection and allocation of
stones around the nest cavity entrance. Number of stones placed in each
nest: (a) 216; (b) 223; and (c) 602. Photos by Nat Warning.
Kittiwakes Rissa tridactyla nesting on the side of a cliff. When a
breeding attempt is not successful (top left individual), these birds
use intraspecific social information (the relative success or failure of
breeding neighbours) to decide where to build their next nest. Photo by
Shoko Sugasawa.
A series of photographs showing a pair of zebra finches Taeniopygia
guttata (a) and a variety of the different materials with which the male
will build a nest (b-d), such as orange (e) or pink (g) twine or
non-dyed stiff string (f) under laboratory conditions. Photos by Eira
Ihalainen (a-e, g) and Alexis Breen (f).
Figures - uploaded by Lauren M GuilletteAuthor content
Content may be subject to copyright.
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(PDF) What Can Nest-Building Birds Teach Us?

(PDF) What Can Nest-Building Birds Teach Us?
PDF
| For many years nest building in birds has been considered a
remarkable behaviour. Perhaps just as remarkable is the public and
scholarly consensus… | Find, read and cite all the research you need
on ResearchGate



Public

Ornithologists
can only speculate on the origins of nest building in birds, but it is
thought to have arisen from a shortage of natural cavities for use in
sheltering eggs and young. Birds unable to find satisfactory nest holes
modified and moved into crevices that were originally unsuitable. With
continued shortage, natural selection favored tendencies to excavate
compartments in soil and decayed soft wood, to chisel new
holes in firm wood, or to search for and assemble materials to augment
otherwise marginal sites. The entire panoply of avian construction, from
typical open cups and anchored platforms to mud or saliva structures
plastered onto firm supports, is thought to have evolved from that
simple beginning. The diversity of nests among bird species gives
testimony to the numerous kinds of structure that can provide
satisfactory shelter, whereas the similarity of nests within a species
indicates how highly ritualized nest-building behavior has become.
Many
nonpasserines, however, do not use shelters to protect their eggs.
Ground-nesting birds with precocial young often simply lay their clutch
on the substrate. Others make minimal scrapes or pile available
materials into a buffering pad beneath the eggs. Digging shallow scrapes
or using ground-level natural cavities is thought to have led to
scratching short burrows like those of the Rough-winged Swallow, and
eventually to excavating the longer tunnels of kingfishers and puffins.
In general, North American birds that do not place their nests under
shelter keep their eggs just as warm as those that do. To compensate for
the reduced insulation, these birds spend more time on the nest, but
the price of being a “sitting duck” includes additional exposure to
predators. There is speculation that a shift from nesting on the ground
to building elevated nests or moving breeding colonies to offshore
islands paralleled the evolutionary diversification of mammalian
predators.
Cavity
nesting protects eggs and young not only from predators but also from
harsh weather. Thus, the orientation of the entrance may be
intentionally selected to modify the temperature of the nest. The
entrances of woodpeckers’ holes, for example, often face in a direction
that increases solar exposure. Similarly, the first broods of Cactus
Wrens and Verdins are raised in nests with entrances facing away from
cold winds, whereas the nest entrances containing second broods are
oriented toward cool afternoon breezes.
Examples of nests.
Center:
woodpecker. Outer, clockwise from upper left: Killdeer,Red-shouldered
Hawk, vireo, finch, kingfisher, oriole, Cliff Swallow.
Of
the approximately 470 passerine species (perching birds) in North
America, only 23 percent use holes or build domed structures while 77
percent have open nests. Assuming that enclosed sites offer more
protection, why do so many passerines build open nests? One answer may
be that both the birds and their nests are usually small. Small birds
may have shifted to open-nest construction because a larger species
could readily usurp a tree hole from them. To take over a hole, a bigger
bird simply needed to enlarge the entrance. The absence of doming
reduces overall size, presumably making open nests less obvious to
predators. Detection of open nests by predators can be minimized by
using, as does the Purple Finch, only nest materials that blend into the
nest site. Pendulous nests (suspended nests typified by those of
orioles) may be more obvious, but are often attached to the far end of
slender branches where they are relatively safe from climbing predators
and larger avian nest robbers. Some species nest in plants that have
sharp thorns or other physical defenses. Cactus and House Wrens,
Curve-billed and Bendire’s Thrashers, and Mourning, White-winged and
Inca Doves, among others, may place their nests within the protection
provided by cacti. Vireos, among others, incorporate spiderwebs and
lichens, which not only help conceal and bind the structure, but also
help it to shed water.
A
few birds seek the assistance of other animal species. Such protective
associations usually involve nesting near organisms that may discourage
predators or parasites from approaching. Mississippi Kites, Aplomado
Falcons, and other raptors have been known to associate with bees and
wasps, which may ward off botflies that feed on their chicks. Numerous
raptors seek out ants, which may clean parasites from the nests. Raptors
may also permit small birds such as House Sparrows and kingbirds to
build their tiny nests in the raptors’ ample platforms or to be close
neighbors. These small birds sound the alarm when an intruder
approaches, but are not threatened by their predatory “hosts,” which
ordinarily do not hunt near their own nests.
Numerous
bird species now find themselves associating with people. It is evident
that avian nest placement is undergoing a transition as human and bird
populations increasingly interact. Ground-nesting Herring Gulls, Common
Nighthawks, and Killdeers are opportunistic and adapt particularly well
to urban sites, especially rooftops. Precocial roof-reared Killdeer
young have been known to withstand roof surface temperatures of 138
degrees F and to survive falls from 50-foot heights. These young,
however, have been unable to cope with parapets — traps from which they
cannot escape before starving. The abundance and distribution of many
bird species in the future will be determined in no small part by their
ability to nest in human-created habitats.
SEE:
Nest Materials; Nest Lining; Nest Sanitation; Feathered Nests; Disease
and Parasitism; Incubation: Heating Eggs; Cooperative Breeding.
Masterbuilders
Masterbuilders

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