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4 Buddha’s words-
𝓛𝓔𝓢𝓢𝓞𝓝 4303 Tue 4 Jan 2022-
Vitthata Sutta
— Extended exposition on the strengths —
30) Classical English,Roman,
Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Pañcaka Nipāta
AN 5.14 (A iii 10)
Vitthata Sutta
— Extended exposition on the strengths —
[vitthata]
Here are defined the five balas.
The bala of saddhā, a noble disciple is convinced, he believes in the bodhi of the Tathāgata:
The
bala of vīriya, an ariyasāvaka dwells with aroused vīriya to abandon
akusala dhammas and to acquire kusala dhammas, he is firm and steadfast
in exertion, without abandoning the task regarding kusala dhammas.
bala of vīriya, an ariyasāvaka dwells with aroused vīriya to abandon
akusala dhammas and to acquire kusala dhammas, he is firm and steadfast
in exertion, without abandoning the task regarding kusala dhammas.
The
bala of sati, a noble disciple is mindful, endowed with excellent sati
and carefulness, he recalls and remembers what was done, what was said
long ago.
bala of sati, a noble disciple is mindful, endowed with excellent sati
and carefulness, he recalls and remembers what was done, what was said
long ago.
The bala of samādhi, an ariyasāvaka,
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati;
vitakkavicārānaṃ
vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ
samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati;
vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ
samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati;
pītiyā
ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena
paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti
tatiyaṃ jhānaṃ upasampajja viharati;
ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena
paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti
tatiyaṃ jhānaṃ upasampajja viharati;
sukhassa
ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā
adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja
viharati.
ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā
adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja
viharati.
This is what is called the bala of samādhi
The
bala of paññā, a noble disciple is wise, endowed with paññā directed
towards arising and passing away, which is noble, penetrating, leading
in the right way to the cessation of dukkha.{1}
bala of paññā, a noble disciple is wise, endowed with paññā directed
towards arising and passing away, which is noble, penetrating, leading
in the right way to the cessation of dukkha.{1}
These are the five balas.
The bala of
paññā, a noble disciple
is wise, endowed with paññā directed towards arising and passing away,
which is noble, penetrating, leading in the right way to the cessation
of dukkha.{1}
paññā, a noble disciple
is wise, endowed with paññā directed towards arising and passing away,
which is noble, penetrating, leading in the right way to the cessation
of dukkha.{1}
There
are, bhikkhus, these five balas. Which five? The bala of saddhā, the
bala of vīriya, the bala of sati, the bala of samādhi, the bala of
paññā.
are, bhikkhus, these five balas. Which five? The bala of saddhā, the
bala of vīriya, the bala of sati, the bala of samādhi, the bala of
paññā.
And
what, bhikkhus, is the bala of saddhā? Here, bhikkhus, a noble disciple
is convinced, he believes in the bodhi of the Tathāgata:
what, bhikkhus, is the bala of saddhā? Here, bhikkhus, a noble disciple
is convinced, he believes in the bodhi of the Tathāgata:
This, bhikkhus, is what is called the bala of saddhā.
And
what, bhikkhus, is the bala of vīriya? Here, bhikkhus, an ariyasāvaka
dwells with aroused vīriya to abandon akusala dhammas and to acquire
kusala dhammas, he is firm and steadfast in exertion, without abandoning
the task regarding kusala dhammas. This, bhikkhus, is what is called
the bala of vīriya.
what, bhikkhus, is the bala of vīriya? Here, bhikkhus, an ariyasāvaka
dwells with aroused vīriya to abandon akusala dhammas and to acquire
kusala dhammas, he is firm and steadfast in exertion, without abandoning
the task regarding kusala dhammas. This, bhikkhus, is what is called
the bala of vīriya.
And
what, bhikkhus, is the bala of sati? Here, bhikkhus, a noble disciple
is mindful, endowed with excellent sati and carefulness, he recalls and
remembers what was done, what was said long ago. This, bhikkhus, is what
is called the bala of sati.
what, bhikkhus, is the bala of sati? Here, bhikkhus, a noble disciple
is mindful, endowed with excellent sati and carefulness, he recalls and
remembers what was done, what was said long ago. This, bhikkhus, is what
is called the bala of sati.
And what, bhikkhus, is the bala of samādhi? Here, bhikkhus, an ariyasāvaka,
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati;
This, bhikkhus, is what is called the bala of samādhi.
And
what, bhikkhus, is the bala of paññā? Here, bhikkhus, a noble disciple
is wise, endowed with paññā directed towards arising and passing away,
which is noble, penetrating, leading in the right way to the cessation
of dukkha.{1}
what, bhikkhus, is the bala of paññā? Here, bhikkhus, a noble disciple
is wise, endowed with paññā directed towards arising and passing away,
which is noble, penetrating, leading in the right way to the cessation
of dukkha.{1}
This, bhikkhus, is what is called the bala of paññā.
These, bhikkhus, are the five balas.
05) Classical Pāḷi,Pañc·imāni, bhikkhave, balāni. Katamāni pañca? Saddhā-balaṃ, vīriya-balaṃ, sati-balaṃ, samādhi-balaṃ, paññā-balaṃ.
Katama·ñca, bhikkhave, saddhā-balaṃ? Idha, bhikkhave, ariyasāvako saddho hoti, saddahati Tathāgatassa bodhiṃ:
‘itipi
so Bhagavā arahaṃ sammā-Sambuddho vijjā-caraṇa-sampanno sugato lokavidū
anuttaro purisa-damma-sārathi satthā deva-manussānaṃ Buddho Bhagavā’
ti.
so Bhagavā arahaṃ sammā-Sambuddho vijjā-caraṇa-sampanno sugato lokavidū
anuttaro purisa-damma-sārathi satthā deva-manussānaṃ Buddho Bhagavā’
ti.
Idaṃ vuccati, bhikkhave, saddhā-balaṃ.
Katama·ñca,
bhikkhave, vīriya-balaṃ? Idha, bhikkhave, ariyasāvako āraddha-vīriyo
viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya
thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Idaṃ vuccati,
bhikkhave, vīriya-balaṃ.
bhikkhave, vīriya-balaṃ? Idha, bhikkhave, ariyasāvako āraddha-vīriyo
viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya
thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Idaṃ vuccati,
bhikkhave, vīriya-balaṃ.
Katama·ñca,
bhikkhave, sati-balaṃ? Idha, bhikkhave, ariyasāvako satimā hoti
paramena sati-nepakkena samannāgato, cira-katam-pi cira-bhāsitam-pi
saritā anussaritā. Idaṃ vuccati, bhikkhave, sati-balaṃ.
bhikkhave, sati-balaṃ? Idha, bhikkhave, ariyasāvako satimā hoti
paramena sati-nepakkena samannāgato, cira-katam-pi cira-bhāsitam-pi
saritā anussaritā. Idaṃ vuccati, bhikkhave, sati-balaṃ.
Katama·ñca, bhikkhave, samādhi-balaṃ? Idha, bhikkhave, ariyasāvako
vitakkavicārānaṃ
vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ
samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati;
vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ
samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati;
pītiyā
ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena
paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti
tatiyaṃ jhānaṃ upasampajja viharati;
ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena
paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti
tatiyaṃ jhānaṃ upasampajja viharati;
sukhassa
ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā
adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja
viharati.
ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā
adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja
viharati.
Idaṃ vuccati, bhikkhave, samādhi-balaṃ.
Katama·ñca,
bhikkhave, paññā-balaṃ? Idha, bhikkhave, ariyasāvako paññavā hoti
uday-attha-gāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā
dukkha’k'khaya-gāminiyā. Idaṃ vuccati, bhikkhave, paññā-balaṃ.
bhikkhave, paññā-balaṃ? Idha, bhikkhave, ariyasāvako paññavā hoti
uday-attha-gāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā
dukkha’k'khaya-gāminiyā. Idaṃ vuccati, bhikkhave, paññā-balaṃ.
Imāni kho, bhikkhave, pañca balānī ti.
Vitthata Sutta (AN 5.14)
-
06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हि
अच्छा करो मन-बुद्ध
https: //tenor.com /…/ भेजने-शक्ति-शेर-स्पार्कलिंग …
विठाता सुट्टा
- बुद्ध के अपने शब्दों में - ताकत पर विस्तारित प्रदर्शनी
यहां पांच बाला को परिभाषित किया गया है।
एक नोबल शिष्य का बाला, एक महान शिष्य आश्वस्त है, वह तथगता की बोधी में विश्वास करते हैं:
अरियायावाका
के बाला, एरियासवाका ने विआया को अकुला धामस छोड़ने और कुसल धामस हासिल
करने के लिए प्रेरित किया, वह कशला धामस के संबंध में कार्य को छोड़ने के
बिना मजबूती और दृढ़ता से दृढ़ है।
के बाला, एरियासवाका ने विआया को अकुला धामस छोड़ने और कुसल धामस हासिल
करने के लिए प्रेरित किया, वह कशला धामस के संबंध में कार्य को छोड़ने के
बिना मजबूती और दृढ़ता से दृढ़ है।
सती
का बाला, एक महान शिष्य सावधान है, उत्कृष्ट सती और सावधानी से संपन्न है,
वह याद करता है और याद करता है कि क्या किया गया था, जो कुछ पहले कहा गया
था।
का बाला, एक महान शिष्य सावधान है, उत्कृष्ट सती और सावधानी से संपन्न है,
वह याद करता है और याद करता है कि क्या किया गया था, जो कुछ पहले कहा गया
था।
सामाही का बाला, एक एरियासवाका,
vivicceva kamehi vivicca akusalehi dhamhehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ झानṃ उपसंपजाजा विहारती;
Vitakkavicārānaṃ
vupasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhava avitakkaṃ avicāraṃ
samādhijaṃ pītisukhaṃ dutiyaṃ झानṃ उपसंपजाज विहारटी;
vupasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhava avitakkaṃ avicāraṃ
samādhijaṃ pītisukhaṃ dutiyaṃ झानṃ उपसंपजाज विहारटी;
Pītiyā
ca virāgā upekkhako ca viharati sato ca sampajāno sata layena
paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘Upekkhako Satimā Sukhavihārī’ti
tatiyaṃ jhanaṃ उपसंपजाजा विहारती;
ca virāgā upekkhako ca viharati sato ca sampajāno sata layena
paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘Upekkhako Satimā Sukhavihārī’ti
tatiyaṃ jhanaṃ उपसंपजाजा विहारती;
Sukhassa
Ca Pahānā Dukkhassa Ca Pahānā Pubbeva somanassadomananaṃṃ atthaṅgamā
adukkhamasukha upekkhassatipārisudhiṃ catutthāṃ jhanaṃ उपसंपजाज विहारती।
Ca Pahānā Dukkhassa Ca Pahānā Pubbeva somanassadomananaṃṃ atthaṅgamā
adukkhamasukha upekkhassatipārisudhiṃ catutthāṃ jhanaṃ उपसंपजाज विहारती।
यह समाधि का बाला कहा जाता है
पानना
का बाला, एक महान शिष्य बुद्धिमान है, जो पनना के साथ उत्पन्न होता है, जो
उत्पन्न होने और गुजरने की दिशा में निर्देशित करता है, जो महान, घुसपैठ
करता है, जो दुकखा के समाप्ति के लिए सही तरीके से अग्रणी होता है। {1}
का बाला, एक महान शिष्य बुद्धिमान है, जो पनना के साथ उत्पन्न होता है, जो
उत्पन्न होने और गुजरने की दिशा में निर्देशित करता है, जो महान, घुसपैठ
करता है, जो दुकखा के समाप्ति के लिए सही तरीके से अग्रणी होता है। {1}
ये पांच बाला हैं।
13) Classical Assamese-ধ্ৰুপদী অসমীয়া
ভাল কৰক
মন-বুদ্ধক পৰিশোধ কৰক https://tenor.com/…/sending-strength-lion-sparkling …
ভিথাটা চুট্টা — বুদ্ধৰ নিজৰ শব্দত শক্তিৰ ওপৰত সম্প্ৰসাৰিত ব্যাখ্যা
ইয়াত পাঁচটা বালাৰ সংজ্ঞা দিয়া হৈছে। saddhā বালা, এজন সম্ভ্ৰান্ত শিষ্য,
তেওঁ Tathāgata বোধিত বিশ্বাস কৰে: vīriya বালা, এক ariyasāvaka অকুচলা
ধম্ম ত্যাগ কৰিবলৈ আৰু কুশলা ধম্ম প্ৰাপ্ত কৰিবলৈ উত্তেজিত vīriya সৈতে বাস
কৰে, তেওঁ কুশলা ধম্ম সম্পৰ্কীয় কামটো এৰি নিদিয়াকৈ দৃঢ় আৰু পৰিশ্ৰমত
দৃঢ়। সতীৰ বালা, এজন মহৎ শিষ্য, মনোযোগেৰে সজাগ, উৎকৃষ্ট সতী আৰু
সাৱধানতাৰে সমৃদ্ধ, তেওঁ মনত পেলাই ছে কি কৰা হৈছিল, বহু আগতে কোৱা কথাবোৰ
মনত পেলায় আৰু মনত ৰাখে।
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ইয়াত পাঁচটা বালাৰ সংজ্ঞা দিয়া হৈছে। saddhā বালা, এজন সম্ভ্ৰান্ত শিষ্য,
তেওঁ Tathāgata বোধিত বিশ্বাস কৰে: vīriya বালা, এক ariyasāvaka অকুচলা
ধম্ম ত্যাগ কৰিবলৈ আৰু কুশলা ধম্ম প্ৰাপ্ত কৰিবলৈ উত্তেজিত vīriya সৈতে বাস
কৰে, তেওঁ কুশলা ধম্ম সম্পৰ্কীয় কামটো এৰি নিদিয়াকৈ দৃঢ় আৰু পৰিশ্ৰমত
দৃঢ়। সতীৰ বালা, এজন মহৎ শিষ্য, মনোযোগেৰে সজাগ, উৎকৃষ্ট সতী আৰু
সাৱধানতাৰে সমৃদ্ধ, তেওঁ মনত পেলাই ছে কি কৰা হৈছিল, বহু আগতে কোৱা কথাবোৰ
মনত পেলায় আৰু মনত ৰাখে।
সতীৰ
বালা নামৰ এজন মহান শিষ্য সতী সতী আৰু সতৰ্কতাৰে সমৃদ্ধ, তেওঁ কি কৰা
হৈছিল সেই কথা মনত পেলাই মনত পেলায়, যিটো আগতে কোৱা হৈছিল। চামাহী কা
বালা, এটা এৰিয়াচাভাকা, ভিভিচেভা কামেহি ভিভিকা আকুচালেহী ধামহেহী
savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ झानṃ উপাসমপাজা
জাবিহাৰতি; Vitakkavicārānaṃ vupasamā ajjhattaṃ sampasādanaṃ চেটাচো
একোডিভবা avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ झानṃ উপাসমপজ
বিহাৰতি; Pītiyā চিএ virāgā উপেখাকো কা বিহাৰতি সাতো কা sampajāno সাতা
লেয়েনা paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘উপেখাকো Satimā
Sukhavihārī’ টি tatiyaṃ jhanaṃ উপসাম্পাজা বিহাৰতি;
বালা নামৰ এজন মহান শিষ্য সতী সতী আৰু সতৰ্কতাৰে সমৃদ্ধ, তেওঁ কি কৰা
হৈছিল সেই কথা মনত পেলাই মনত পেলায়, যিটো আগতে কোৱা হৈছিল। চামাহী কা
বালা, এটা এৰিয়াচাভাকা, ভিভিচেভা কামেহি ভিভিকা আকুচালেহী ধামহেহী
savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ झानṃ উপাসমপাজা
জাবিহাৰতি; Vitakkavicārānaṃ vupasamā ajjhattaṃ sampasādanaṃ চেটাচো
একোডিভবা avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ झानṃ উপাসমপজ
বিহাৰতি; Pītiyā চিএ virāgā উপেখাকো কা বিহাৰতি সাতো কা sampajāno সাতা
লেয়েনা paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘উপেখাকো Satimā
Sukhavihārī’ টি tatiyaṃ jhanaṃ উপসাম্পাজা বিহাৰতি;
সুখাচা
চি এ Pahānā দুক্খাচা কা Pahānā পুব্বেভা somanassadomananaṃṃ atthaṅgamā
আদুক্খামাচুখা upekkhassatipārisudhiṃ catutthāṃ jhanaṃ উপসাম্পাজাজ
বিহাৰতি। ইয়াক সমাধিৰ বালা বুলি কোৱা হয় পানানাৰ বালা এজন মহান শিষ্য
জ্ঞানী, পানানাৰ সৈতে জন্ম গ্ৰহণ কৰে, যি উৎপত্তি আৰু পাৰ হোৱাৰ দিশে
নিৰ্দেশিত হয়, যি মহান, অনুপ্ৰৱেশ কৰে, যি হৈছে গাখীৰশেষৰ বাবে সঠিক নেতা।
{1} এইপাঁচটা বালা।
চি এ Pahānā দুক্খাচা কা Pahānā পুব্বেভা somanassadomananaṃṃ atthaṅgamā
আদুক্খামাচুখা upekkhassatipārisudhiṃ catutthāṃ jhanaṃ উপসাম্পাজাজ
বিহাৰতি। ইয়াক সমাধিৰ বালা বুলি কোৱা হয় পানানাৰ বালা এজন মহান শিষ্য
জ্ঞানী, পানানাৰ সৈতে জন্ম গ্ৰহণ কৰে, যি উৎপত্তি আৰু পাৰ হোৱাৰ দিশে
নিৰ্দেশিত হয়, যি মহান, অনুপ্ৰৱেশ কৰে, যি হৈছে গাখীৰশেষৰ বাবে সঠিক নেতা।
{1} এইপাঁচটা বালা।
17) Classical Bengali-ক্লাসিক্যাল বাংলা,
মস্তিষ্কের মস্তিষ্কে বুদ্ধ করবেন
https: //tenor.com /…/ প্রেরণ-শক্তি-সিংহ-স্পার্কলিং …
Vitthata Sutta.
- শক্তি উপর প্রসারিত এক্সপোজিশন - বুদ্ধের নিজস্ব ভাষায়
এখানে পাঁচটি বালাস সংজ্ঞায়িত করা হয়।
সাদ্দার বালা, একজন উন্নতচরিত্র শিষ্যরা দৃঢ়প্রত্যয়ী, তিনি তথাগাটের বুদ্ধি বিশ্বাস করেন:
আ
ri i i i i i i i i i i i i i i i i i i i i i i i i iyan a ausala ধম্মা
পরিত্যাগ এবং Kusala Dhammas অধিগ্রহণ, তিনি Kusala Dhammas সংক্রান্ত
কাজটি পরিত্যাগ না করে, তিনি দৃঢ় এবং দৃঢ় হয়।
ri i i i i i i i i i i i i i i i i i i i i i i i i iyan a ausala ধম্মা
পরিত্যাগ এবং Kusala Dhammas অধিগ্রহণ, তিনি Kusala Dhammas সংক্রান্ত
কাজটি পরিত্যাগ না করে, তিনি দৃঢ় এবং দৃঢ় হয়।
সতীর
বালা, একজন উন্নতচরিত্র শিষ্য মনে করেন, চমৎকার সতী ও অনুগ্রহের সাথে
সম্পৃক্ত, তিনি মনে করেন এবং কী করা হয়েছিল তা স্মরণ করে, যা অনেক আগেই
বলেছিল।
বালা, একজন উন্নতচরিত্র শিষ্য মনে করেন, চমৎকার সতী ও অনুগ্রহের সাথে
সম্পৃক্ত, তিনি মনে করেন এবং কী করা হয়েছিল তা স্মরণ করে, যা অনেক আগেই
বলেছিল।
স্যামিদির বালা, আরিয়াসভাকা,
ভিভিকসভা কামহী ভিভিসকা আকসলেহি ধমোহী সাভিতাক্কাক্কো, সাভাইকারাভ বিবেকজী পীটিসুখ্য পাংশামহ ঝনাহ আপসাম্পজা বিহারী;
Vitakkavicārānaṃ vūpasama jahjhattṃ sampassadanaṃ avicāraṃ avicāraṃ samadhijaṃ pītisukhaṃ dutiyaṃ zhānṃ upasampajja viharati;
Pītiya
CA virāgā upekkhako ca viharati sato ca sampajanno sukhañca
kayašaiṃvedeti yaṃ taṃ ariya acikkhanti: ‘upekkhako satim achavhāhäriti
tateyṃ zhanaṃ upasampajja viharati;
CA virāgā upekkhako ca viharati sato ca sampajanno sukhañca
kayašaiṃvedeti yaṃ taṃ ariya acikkhanti: ‘upekkhako satim achavhāhäriti
tateyṃ zhanaṃ upasampajja viharati;
সুখাসা
সিএইচপি পাঞ্জা দুকখসসা সিএ পাহিরাতার
পাব্বেভাহসুয়াসুয়াসুয়েনসুয়েনশ্মশ্মাশুয়ৃষ্ণুহশ্মিণুয়াসপ্ রসুরুদ্দী
কাতুতু জাখা আপসামজজা বিহারী।
সিএইচপি পাঞ্জা দুকখসসা সিএ পাহিরাতার
পাব্বেভাহসুয়াসুয়াসুয়েনসুয়ে
কাতুতু জাখা আপসামজজা বিহারী।
এইটি স্যামিদির বালা বলা হয়
Pañña,
একটি উন্নতচরিত্র শিষ্য বালা জ্ঞানী, panññ এর সাথে সম্পন্ন এবং
ক্ষণস্থায়ী দিকে পরিচালিত, যা উন্নতচরিত্র, তীক্ষ্ণ, তীক্ষ্ণ, দখখের অবসান
করার সঠিক পথে অগ্রসর হয়। {1}
একটি উন্নতচরিত্র শিষ্য বালা জ্ঞানী, panññ এর সাথে সম্পন্ন এবং
ক্ষণস্থায়ী দিকে পরিচালিত, যা উন্নতচরিত্র, তীক্ষ্ণ, তীক্ষ্ণ, দখখের অবসান
করার সঠিক পথে অগ্রসর হয়। {1}
এই পাঁচটি balas হয়।
41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
મન-બુદ્ધને સારી રીતે કરો
https: //tenor.com /…/ મોકલી રહ્યું છે-તાકાત-સિંહ-સ્પાર્કલિંગ …
વિટ્થાતા સુતા
- બુદ્ધના પોતાના શબ્દોમાં - શક્તિ પર વિસ્તૃત પ્રદર્શન
ત્યાં આ પાંચ બાલાસ છે.
જે પાંચ?
સદધાના બાલા, વિરીયાના બાલા, સતીના બાલા, સમૌધના બાલા, પાનાના બાલા.
અહીં પાંચ બાલાસ વ્યાખ્યાયિત કરવામાં આવે છે.
સદધાના બાલા, એક ઉમદા શિષ્યને ખાતરી છે કે, તે તથાગેટાના બોધિમાં માને છે:
વૃત્યાના
બાલા, એક આરિયાસાવાકા, અકુસાલા ધામમાને છોડી દેવા અને કુસાલા ધામને હસ્તગત
કરવા ઉત્તેજન આપનારા વૃતિઆવા સાથે વસવાટ કરે છે, તે કુસાલા ધામોને બાબતે
કાર્યને છોડી દેવાથી દૃઢ અને દૃઢ છે.
બાલા, એક આરિયાસાવાકા, અકુસાલા ધામમાને છોડી દેવા અને કુસાલા ધામને હસ્તગત
કરવા ઉત્તેજન આપનારા વૃતિઆવા સાથે વસવાટ કરે છે, તે કુસાલા ધામોને બાબતે
કાર્યને છોડી દેવાથી દૃઢ અને દૃઢ છે.
સતીના
બાલા, એક ઉમદા શિષ્ય મનન કરે છે, ઉત્તમ સતી અને સાવચેતીથી સહન કરે છે, તે
યાદ કરે છે અને યાદ કરે છે કે તે લાંબા સમય પહેલા શું કહેવામાં આવ્યું
હતું.
બાલા, એક ઉમદા શિષ્ય મનન કરે છે, ઉત્તમ સતી અને સાવચેતીથી સહન કરે છે, તે
યાદ કરે છે અને યાદ કરે છે કે તે લાંબા સમય પહેલા શું કહેવામાં આવ્યું
હતું.
સમાધિના બાલા, એક અરિયાસાવાકા,
વિવિકાકેવા કામાહી વિવિકાકા એકુસ્કેલી ધેમહિહી સવિવાક્કાક સેવિકારા વિવેક્ઝાક putisukhaṃ Pahhama jhānaṃ viharajja viharati;
વિકાર્કાવાકાકાકારણ
vūpasamā ajjhattaṃ sampasadanaṃ aetaso akodibhāaṃ avitakkaṃ avicaraṃ
samāhijaṃ putisukhaṃ dutiaṃ jhánaṃ ઉપસામ્મ્પજા viharati;
vūpasamā ajjhattaṃ sampasadanaṃ aetaso akodibhāaṃ avitakkaṃ avicaraṃ
samāhijaṃ putisukhaṃ dutiaṃ jhánaṃ ઉપસામ્મ્પજા viharati;
pītiya
ca viragā Upekkkho ca viharati seto ca sampajāno sukhañca käyeena
paṭisaṃwedeti yaṃ taṃisaṃwedeti yaṃ taṃ ariya qickkkanti: ‘અપીખાક્વ
સતિમા સુખવિહાર્થીત તાતીય jhānaṃ ઉપસામ્મ્જા viharati;
ca viragā Upekkkho ca viharati seto ca sampajāno sukhañca käyeena
paṭisaṃwedeti yaṃ taṃisaṃwedeti yaṃ taṃ ariya qickkkanti: ‘અપીખાક્વ
સતિમા સુખવિહાર્થીત તાતીય jhānaṃ ઉપસામ્મ્જા viharati;
સુખાસા સી.એ. પહણ દુખ્તાસા સી.એચ. પહ્ના પબ્બેવા સોમાનાસોડમોનાસેનાયુક્તિ ઉપદેશકતાપ્રિસુદ્દી
આ તે છે જે સમાધિના બાલા કહેવાય છે
પાનાના
બાલા, એક ઉમદા શિષ્ય તે મુજબની છે, પાનાને ઉદ્ભવતા અને પસાર થવા તરફ
નિર્દેશિત છે, જે ઉમદા, તીક્ષ્ણ છે, જે ડુક્કાના સમાપ્તિના યોગ્ય રીતે તરફ
દોરી જાય છે. {1}
બાલા, એક ઉમદા શિષ્ય તે મુજબની છે, પાનાને ઉદ્ભવતા અને પસાર થવા તરફ
નિર્દેશિત છે, જે ઉમદા, તીક્ષ્ણ છે, જે ડુક્કાના સમાપ્તિના યોગ્ય રીતે તરફ
દોરી જાય છે. {1}
આ પાંચ બાલાસ છે.
બુદ્ધના આઠ ઉપદેશ
55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
ಮನಸ್ಸು-ಬುದ್ಧನನ್ನು ಒಳ್ಳೆಯದು ಮಾಡಿ
https: //tenor.com //./ ಕಳುಹಿಸುವ-ಬಲ-ಸಿಂಹ-ಸ್ಪಾರ್ಕ್ಲಿಂಗ್ …
ವಿಠ್ಠತಾ ಸೂಟ್ಟ
- ಶಕ್ತಿಗಳ ಮೇಲೆ ವಿಸ್ತೃತ ವಿವರಣೆ - ಬುದ್ಧನ ಸ್ವಂತ ಮಾತುಗಳಲ್ಲಿ
ಈ ಐದು ಬಾಲಗಳು ಇವೆ.
ಇದು ಐದು?
ಸದ್ಧ್ನ ಬಾಲಾ, ಪ್ರರ್ಯ್ಯದ ಬಾಲಾ, ಸತಿಯ ಬಾಲಾ, ಸಮಧಿ ಬಾಲಾ, ಪಾನನ್ನ ಬಾಲಾ.
ಇಲ್ಲಿ ಐದು ಬಾಲಾಗಳನ್ನು ವ್ಯಾಖ್ಯಾನಿಸಲಾಗಿದೆ.
ಸದ್ಧ್ನ ಬಾಲಾ, ಒಬ್ಬ ಉದಾತ್ತ ಶಿಷ್ಯನು ಮನವರಿಕೆಯಾಗುತ್ತದೆ, ಅವರು ತಥಾಗಟಾದ ಬೋಧಿಯಲ್ಲಿ ನಂಬುತ್ತಾರೆ:
ಆರಿಯಾಸ್ವಕಾದ
ಬಾಲಾ, ಅರಿಕಸ್ವಕಾಕವು ಅಕುಸಾಳ ಧ್ಯಾಮಗಳನ್ನು ತ್ಯಜಿಸಲು ಮತ್ತು ಕುಸುಲಾ ಧ್ಯಾಮಗಳನ್ನು
ಸ್ವಾಧೀನಪಡಿಸಿಕೊಳ್ಳಲು ಪ್ರೇರೇಪಿಸಿತು, ಅವರು ಕುಶ್ಯಲಾ ಧ್ಯಾಮಸ್ ಬಗ್ಗೆ ಕೆಲಸವನ್ನು
ಕೈಬಿಡದೆ, ಪರಿಶ್ರಮದಲ್ಲಿ ದೃಢವಾಗಿ ಮತ್ತು ದೃಢವಾಗಿರುತ್ತಾರೆ.
ಬಾಲಾ, ಅರಿಕಸ್ವಕಾಕವು ಅಕುಸಾಳ ಧ್ಯಾಮಗಳನ್ನು ತ್ಯಜಿಸಲು ಮತ್ತು ಕುಸುಲಾ ಧ್ಯಾಮಗಳನ್ನು
ಸ್ವಾಧೀನಪಡಿಸಿಕೊಳ್ಳಲು ಪ್ರೇರೇಪಿಸಿತು, ಅವರು ಕುಶ್ಯಲಾ ಧ್ಯಾಮಸ್ ಬಗ್ಗೆ ಕೆಲಸವನ್ನು
ಕೈಬಿಡದೆ, ಪರಿಶ್ರಮದಲ್ಲಿ ದೃಢವಾಗಿ ಮತ್ತು ದೃಢವಾಗಿರುತ್ತಾರೆ.
ಸತಿಯ
ಬಾಲಾ, ಒಬ್ಬ ಉದಾತ್ತ ಶಿಷ್ಯನು ಸುಂದರವಾಗಿರುತ್ತದೆ, ಅತ್ಯುತ್ತಮ ಸತಿ ಮತ್ತು
ಎಚ್ಚರಿಕೆಯಿಂದಾಗಿ ಅವರು ನೆನಪಿಸಿಕೊಳ್ಳುತ್ತಾರೆ ಮತ್ತು ಏನು ಮಾಡಲ್ಪಟ್ಟರು ಎಂದು
ನೆನಪಿಸಿಕೊಳ್ಳುತ್ತಾರೆ, ಬಹಳ ಹಿಂದೆಯೇ ಹೇಳಿದ್ದಾರೆ.
ಬಾಲಾ, ಒಬ್ಬ ಉದಾತ್ತ ಶಿಷ್ಯನು ಸುಂದರವಾಗಿರುತ್ತದೆ, ಅತ್ಯುತ್ತಮ ಸತಿ ಮತ್ತು
ಎಚ್ಚರಿಕೆಯಿಂದಾಗಿ ಅವರು ನೆನಪಿಸಿಕೊಳ್ಳುತ್ತಾರೆ ಮತ್ತು ಏನು ಮಾಡಲ್ಪಟ್ಟರು ಎಂದು
ನೆನಪಿಸಿಕೊಳ್ಳುತ್ತಾರೆ, ಬಹಳ ಹಿಂದೆಯೇ ಹೇಳಿದ್ದಾರೆ.
ಸಮೋದಿ ಬಾಲಾ, ಅರಿಯಸ್ವಕಾ,
viceceva Kāmehi Vivicca Akusalhi ಧಮ್ಮೀ Savitakkaṃ savicraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jānaṃ upasampajja viharati;
vitakkavicārānā ṃjūattattattāṃṃṃṃṃṃṃāṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃukukukṃṃ ṃṃitāāṃṃṃṃṃṃṃukukukṃ ṃṃiāāṃṃṃṃṃṃukukukukṃ ṃṃṃṃāṃṃṃṃṃṃukukukukṃ
pītiyā
ca rapegā upkkhako ca viharati sato ca sampajno sukhañca kāyena
ācikkhanti yaṃ aṃíā ṃāāāantanteti y t t t t t t t t t t upkhako satimě
sukhavirěīīi tatiya jānaṃ upasampajja viharati;
ca rapegā upkkhako ca viharati sato ca sampajno sukhañca kāyena
ācikkhanti yaṃ aṃíā ṃāāāantanteti y t t t t t t t t t t upkhako satimě
sukhavirěīīi tatiya jānaṃ upasampajja viharati;
ಸುಖಾಸ್ಸಾ ಸಿ.ಎ.
ಇದು ಸಮೋದಿ ಬಾಲಾ ಎಂದು ಕರೆಯಲ್ಪಡುತ್ತದೆ
PANNā
ನ ಬಾಲಾ, ಉದಾತ್ತ ಶಿಷ್ಯನು ಬುದ್ಧಿವಂತನಾಗಿರುತ್ತಾನೆ, ಪಾನನ್ಗೆ ನಿರ್ದೇಶನ ಮತ್ತು
ಹಾದುಹೋಗುವ ಕಡೆಗೆ ನಿಷೇಧಿಸಲಾಗಿದೆ, ಇದು ದ್ವಾರಗಳ ನಿಲುಗಡೆಗೆ ಸರಿಯಾದ ಮಾರ್ಗದಲ್ಲಿ
ದಾರಿ ಮಾಡಿಕೊಡುತ್ತದೆ. {1}
ನ ಬಾಲಾ, ಉದಾತ್ತ ಶಿಷ್ಯನು ಬುದ್ಧಿವಂತನಾಗಿರುತ್ತಾನೆ, ಪಾನನ್ಗೆ ನಿರ್ದೇಶನ ಮತ್ತು
ಹಾದುಹೋಗುವ ಕಡೆಗೆ ನಿಷೇಧಿಸಲಾಗಿದೆ, ಇದು ದ್ವಾರಗಳ ನಿಲುಗಡೆಗೆ ಸರಿಯಾದ ಮಾರ್ಗದಲ್ಲಿ
ದಾರಿ ಮಾಡಿಕೊಡುತ್ತದೆ. {1}
ಇವುಗಳು ಐದು ಬಾಲಗಳಾಗಿವೆ.
70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
ഹേർഡ്-ബുദ്ധൻ ഗുഡ് അപ്രാഫൈ ചെയ്യുക
https: //toror.com /…/ സമന്വയിപ്പിച്ച്-ലയൺ-മിണ്ടായി അയയ്ക്കുക …
വിറ്റാത സുട്ട
- ബുദ്ധന്റെ സ്വന്തം വാക്കുകളിൽ ശക്തിയിൽ വിപുലീകരിച്ചു
ഈ അഞ്ച് ബാലകളും ഉണ്ട്.
ഏത് അഞ്ച്?
സദ്ദായിലെ ബാല, സതിയിലെ ബാലി, സതിയിലെ ബാലി, സമാധിയുടെ ബാലി, പയ്നയിലെ ബാലി.
അഞ്ച് ബാലകൾ ഇവിടെ നിർവചിക്കപ്പെടുന്നു.
സദ്ദായിലെ ബാലി, ഒരു മാന്യമായ ശിഷ്യന് ബോധ്യപ്പെട്ടിരുന്നു, താത്തഗാറ്റയുടെ ബോധിയിൽ അദ്ദേഹം വിശ്വസിക്കുന്നു:
Vīiya
യുടെ ബാല, vīiasāva and vīiayasa and vīiaiyable, kaual ധിശാമകൾ
ഏറ്റെടുക്കാൻ കുസസീദ്യരെ ഏറ്റെടുക്കാൻ, സമസീരു ധർമ്മസന്മാർ ഏറ്റെടുക്കാൻ,
അദ്ദേഹം ഉറച്ചുനിൽക്കുന്നതും അചഞ്ചലനുമാണ്.
യുടെ ബാല, vīiasāva and vīiayasa and vīiaiyable, kaual ധിശാമകൾ
ഏറ്റെടുക്കാൻ കുസസീദ്യരെ ഏറ്റെടുക്കാൻ, സമസീരു ധർമ്മസന്മാർ ഏറ്റെടുക്കാൻ,
അദ്ദേഹം ഉറച്ചുനിൽക്കുന്നതും അചഞ്ചലനുമാണ്.
സതിയുടെ
ബാല, മികച്ച സാതിയും ശ്രദ്ധാലുക്കളും കൊണ്ട് നിശബ്ദനായ ഒരു ശിഷ്യൻ
ശ്രദ്ധാലുക്കളാണ്, അവൻ ഓർമ്മിക്കുകയും ചെയ്തു, വളരെക്കാലം മുമ്പ് പറഞ്ഞത്
അദ്ദേഹം ഓർക്കുന്നു.
ബാല, മികച്ച സാതിയും ശ്രദ്ധാലുക്കളും കൊണ്ട് നിശബ്ദനായ ഒരു ശിഷ്യൻ
ശ്രദ്ധാലുക്കളാണ്, അവൻ ഓർമ്മിക്കുകയും ചെയ്തു, വളരെക്കാലം മുമ്പ് പറഞ്ഞത്
അദ്ദേഹം ഓർക്കുന്നു.
സമന്തി എന്ന ബാലി, ഒരു അരിയാസവര,
വിവിക്കെവ കെ.
vitakkavichārānṃunṃ
vūpapamamā ajjtaṃṃasādanaṃ cetaso ekodibhavaṃvitkaṃvicāraṃ samāhhijaṃ
pīṃṃukṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃukṃṃṃṃṃṃṃṃṃṃṃṃṃ ṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃharṃAHHAY ;
vūpapamamā ajjtaṃṃasādanaṃ cetaso ekodibhavaṃvitkaṃvicāraṃ samāhhijaṃ
pīṃṃukṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃ
paityāā
ar varāgáshā upkkhako sañna kainena caāena paṭyaṃ’ī’ikkkhani yaṃ taṃ
ariy’ā rī’ āciyhavikhārī’ katiyaṃ har kia khappajka atatiya;
ar varāgáshā upkkhako sañna kainena caāena paṭyaṃ’ī’ikkkhani yaṃ taṃ
ariy’ā rī’ āciyhavikhārī’ katiyaṃ har kia khappajka atatiya;
സുഖസ സിഎ പഹൻā
ഇതിനെ സമന്തി എന്ന ബാലി എന്ന് വിളിക്കുന്നു
പെയ്എഎകിന്റെ ബാല, കുന്നനെ, നുഴഞ്ഞുകയറ്റം, നുഴഞ്ഞുകയറ്റം, ശരിയായ വഴിയിൽ നയിക്കപ്പെടുന്ന ഒരു മാന്യമായ ശിഷ്യൻ. {1}
ഇവയാണ് അഞ്ച് ബാലകൾ.
ബുദ്ധിസം മൂന്നു വാക്കിൽ പറയുന്നു: ഭിക്കു തിസ്സവരോ
ഭിക്കു ബെന്തേ തിസ്സാവരോ സംസാരിക്കുന്നു …….വയലാർ ഓമനക്കുട്ടൻ9562872960
73) Classical Marathi-क्लासिकल माओरी,
मन-बुद्ध गुडघुरी करा
HTTPS: //tenor.com /…/ पाठविणे-शक्ती-शेर-स्पार्कलिंग …
विठ्ठता सुट्टा
- बुद्ध च्या स्वत: च्या शब्दांत - शक्ती वर विस्तारित प्रदर्शन
हे पाच बाला आहेत.
कोणत्या पाच?
साद्धाचा बाला, अतीरीचा बाला, सतीचा बाळा, साम्मधीचा बाळा, पानेचा बाला.
येथे पाच बाला परिभाषित केले आहे.
साद्शाच्या बाला, एक महान शिष्य आश्वासन आहे, तो ताथगाता च्या बोधी विश्वास ठेवतो:
अकुसला धम्म यांना सोडून देण्यासाठी आणि कुसला धम्मास मिळविण्यासाठी अर्यासाला बारुस्ला धम्म यांना सोडून देण्यात आले आहे.
सतीचा
बाला, एक महान शिष्य लक्षात ठेवतो, उत्कृष्ट सती आणि काळजीपूर्वक
संपुष्टात आणला जातो, त्याने काय केले हे लक्षात ठेवते आणि आठवते, काय झाले
हे फार पूर्वी सांगितले होते.
बाला, एक महान शिष्य लक्षात ठेवतो, उत्कृष्ट सती आणि काळजीपूर्वक
संपुष्टात आणला जातो, त्याने काय केले हे लक्षात ठेवते आणि आठवते, काय झाले
हे फार पूर्वी सांगितले होते.
समादी, एक अरियासाका,
vivicceava kmmehi vivicca avusaleshy dhammhehi savitakkaṃ सावकार, विवेकाजा pītisuchaṃ pyhamaṃ jhnenaṃ उपस्पाजजा विहार.
विटेकाविकाण्णा
vòpasama Ajjhattaṃ samasasdanaṃ cetaso ekodibhhavaṃ avitakkaṃ avicaRaṃ
samāhijaṃ pītisuchaṃ lushyaṃ jhnenaṃ उपस्पाजजा विहार.
vòpasama Ajjhattaṃ samasasdanaṃ cetaso ekodibhhavaṃ avitakkaṃ avicaRaṃ
samāhijaṃ pītisuchaṃ lushyaṃ jhnenaṃ उपस्पाजजा विहार.
Pītiya
ca viragoā upekkako ca viharati sato ca sampahāneti yaṃ taṃ ariea
ṃckkhti: ‘upekkakaco satima sukhavihiīīti tatiaṃ jhnaṃ उपस्पाजजा विणती;
ca viragoā upekkako ca viharati sato ca sampahāneti yaṃ taṃ ariea
ṃckkhti: ‘upekkakaco satima sukhavihiīīti tatiaṃ jhnaṃ उपस्पाजजा विणती;
सुखसा
सीए Pahāā d DUKKHassa ca pahnā pubbeva somanassadomanaseṃ atthaṅgama
adukkhamashanṃ upekkhasatiprisuddhiṃ catutthaṃ jhnaṃ उपस्पाजजा विणती.
सीए Pahāā d DUKKHassa ca pahnā pubbeva somanassadomanaseṃ atthaṅgama
adukkhamashanṃ upekkhasatiprisuddhiṃ catutthaṃ jhnaṃ उपस्पाजजा विणती.
याला समधीचा बाला म्हणतात
Paññññ
च्या बाळा, एक महान शिष्य शहाणा आहे, उदयोन्मुख दिशेने आणि दूर जात आहे,
जे भेदक, ducetating आहे,, dukkha च्या समाप्ती मार्ग योग्य मार्ग आहे. {1}
च्या बाळा, एक महान शिष्य शहाणा आहे, उदयोन्मुख दिशेने आणि दूर जात आहे,
जे भेदक, ducetating आहे,, dukkha च्या समाप्ती मार्ग योग्य मार्ग आहे. {1}
हे पाच बाला आहेत.
बुद्ध क्या कहते है..! ईश्वर के अस्तित्व का सिद्धांत कितना सच है ..? Buddha & His Dhamma
76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
राम्रो मनमोहक बुद्ध गर्नुहोस्
पठाउँदै-शक्ति-सिंह-स्पार्कलिंग …
Vitthata sutta
- बल मा विस्तारित जोखिम - बुद्धको आफ्नै शब्दहरूमा
त्यहाँ यी पाँच बालाहरू छन्।
कुन पाँच?
काठ सैधनको बाला, सामीका बाला बाला, पानामको बाला, पानानको बाला।
यहाँ पाँच बालास परिभाषित छन्।
दु: खको बाल्याले, कुनै महान चेला विश्वस्त छ, उनी परी जुगाटाको भाईमा विश्वास गर्छन्।
भेरियाका
बाला, आरोहण मतदान जग्गा जमिवालाई एकायाला दामेमलाई त्याग्न र कलाला
दामेमस प्राप्त गर्न आएका छन्, उनी क्लाला दाम्मेमसको सम्बन्धमा काम नगरी
दृढ र स्थिर छन्।
बाला, आरोहण मतदान जग्गा जमिवालाई एकायाला दामेमलाई त्याग्न र कलाला
दामेमस प्राप्त गर्न आएका छन्, उनी क्लाला दाम्मेमसको सम्बन्धमा काम नगरी
दृढ र स्थिर छन्।
सालाकीको बाला, एक महान चेला महोला, उत्कृष्ट साथीको साथ सम्पन्न, उनको सम्झना छ, धेरै धेरै पहिले भनिएको थियो।
सिम्यको बाला, एक अरनापति,
Viviccevavavie
vivicca akusaleli Baveula pervakraveavrae ल्युटेकाराजा ītisujaṃ
PaThisuk Paṭhaukjaujaujaujaṃ jhānahajaa jhānaujaa jaasauajaa.
vivicca akusaleli Baveula pervakraveavrae ल्युटेकाराजा ītisujaṃ
PaThisuk Paṭhaukjaujaujaujaṃ jhānahajaa jhānaujaa jaasauajaa.
भिटाकेविकान्हर्लाआरएचआरएचआएफरएण अजुज्याट्टण एनोसाजोन CeteSoso Ekitak Sevecāraṃ Seva’aṃhaha īhthauṃ jhātajujaujaujaujaujaṃ
पिटियाल CAY CUPKHAKOKO CA POPOEZA Culajāra Puphajhraītia shaunhra shauima shānaula upechajajjaujjaujaujja su
सुभासा
Ca phuunā dukakhasa Ca Phaunasaumana
uphaumsamahumahahipuliphahiphahiphula upukhahthahauda
upuakhahajaujaujaujaujaujjauja ujaujaujaujaujaujaṃ
Ca phuunā dukakhasa Ca Phaunasaumana
uphaumsamahumahahipuliphahipha
upuakhahajaujaujaujaujaujjauja
यो जुन सामुको बाला भनिन्छ
पाना जेन पनि अर्थमा छ, एक ती बाह्र चेलाहरू बलिदानको साथ दिइरहेका थिए र उत्थान, जो दुख्ने कोषको लागि अग्रणी छ। {1}
यी पाँच बालाहरू हुन्।
बुद्ध जीवन कथा (4) - भगवान बुद्ध का अंतिम उपदेश सुनिए
सभी
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78) Classical Odia (Oriya)
Vitthaa cuta |
- ଶକ୍ତି ଉପରେ ବର୍ଦ୍ଧିତ ପ୍ରଦୂଷଣ - ବୁଦ୍ଧଙ୍କ ନିଜ ଶବ୍ଦରେ |
ଏହି ପାଞ୍ଚଟି ବାଲେତା ଅଛି |
କେଉଁ ପାଞ୍ଚ?
ସାଡଦମର ବାଲଡରୁ, ବାହାରି ସ୍ତ୍ରୀର ବାଲିର ବାରଥିଲ, ସମତାଇର ବାଲା, ପା’ର ବାରଥିଲ |
ଏଠାରେ ପାଞ୍ଚଟି ବାଲୁମାନଙ୍କୁ ବ୍ୟାଖ୍ୟା କରାଯାଇଛି |
ସାଡଦା ବାଲାର ବାଲାଦଶ, ଜଣେ ଉତ୍ତମ ଶିଷ୍ୟ ନିଶ୍ଚିତ ହୋଇଛି, ସେ TahMaat ର ବୋହିଙ୍କୁ ବିଶ୍ believes ାସ କରନ୍ତି:
Vīriaya
bukria dhahmas କୁ ପରିତ୍ୟାଗ କରୁଥିବା ଏବଂ କୁସା ଧାମାସକୁ ତ୍ୟାଗ କରିଥିଲେ, ସେ
କୁସା ଦାମା ଆଡ଼ିନ୍ରେ ଏବଂ କୁସା ଧାମା ହାସଲ କରିବା, ସେ ଅସାଲା ଧାମାସକୁ ପରିତ୍ୟାଗ
ନକରି କାର୍ଯ୍ୟକୁ ପରିତ୍ୟାଗ କରିସାରିବା ନାହିଁ |
bukria dhahmas କୁ ପରିତ୍ୟାଗ କରୁଥିବା ଏବଂ କୁସା ଧାମାସକୁ ତ୍ୟାଗ କରିଥିଲେ, ସେ
କୁସା ଦାମା ଆଡ଼ିନ୍ରେ ଏବଂ କୁସା ଧାମା ହାସଲ କରିବା, ସେ ଅସାଲା ଧାମାସକୁ ପରିତ୍ୟାଗ
ନକରି କାର୍ଯ୍ୟକୁ ପରିତ୍ୟାଗ କରିସାରିବା ନାହିଁ |
ଶିତିର ବାରଥିଲ, ଜଣେ ଉତ୍ତମ ଶିଷ୍ୟ, ଉତ୍କୃଷ୍ଟ ସଭି ଏବଂ ସାବଧାନ୍ତ୍ତିକତା ସହିତ ସେ ସ୍ମରଣ କଲେ, ଯାହା ଥିଲା ତାହା କ’ଣ କୁହାଯାଇଥିଲା |
ସମେୟାସ୍କାକା, ଜଣେ ଆୟୁୟାସ୍ୱାକା,
viviceva kāmehi vivicicca aouslayhi bavijakkaṃ pahitukraṃ vahacamaṃ pīishukaṃ pahataṃ ṃātazpapjaja vihaati;
Vitakkikānarā Vūpasamtaṃ ସାମାପାଡାନାṃ Cetsabhāvauāvauā avitakaka fo
pītiyā causāgā Upekkhaka Ca Ata Satiaāan ṃ Tabajhachanā arakediatṃ aukhaibjaā Alacikeka vihāhaṃ jā
ସୁକାଶମା
Ca ପହ ā କଲିth ā ଡୁକଥାସାସ୍ Ca ପହ onānā ପିନେବେସପାସ୍ସାସାସ୍କୀଙ୍କ ହେଉଛି
aupkkhamaniphaudhyṃ Cathampamasudhiṃ Cathampjaxha viharati।
Ca ପହ ā କଲିth ā ଡୁକଥାସାସ୍ Ca ପହ onānā ପିନେବେସପାସ୍ସାସାସ୍କୀଙ୍କ ହେଉଛି
aupkkhamaniphaudhyṃ Cathampamasudhiṃ Cathampjaxha viharati।
ଏହା ହେଉଛି ସାମୋଡୀ ବାଲାଙ୍କୁ କୁହାଯାଏ |
Paññary theally bralw ର ବାଲା, ଆରୋହଣ ଏବଂ ଅତିକ୍ରମ କରିବା ଦିଗରେ ସୁଗନ୍ଧିତ, ଯାହା ସମ୍ଭ୍ରାନ୍ତ, ଚେତାବନୀକୁ ସଠିକ୍ ପଥରେ ପଠାଉଛି | {1}
ଏମାନେ ପାଞ୍ଚଜଣ ବାଲଜନ |
83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
ਚੰਗੇ-ਬੁੱਧ ਕਰੋ
ਵਿਟਥਾਟਾ Stta
- ਤਾਕਤ ‘ਤੇ ਵਧਾਇਆ ਹੋਇਆ ਸਥਾਨ - ਬੁੱਧ ਦੇ ਆਪਣੇ ਸ਼ਬਦਾਂ ਵਿਚ
ਇੱਥੇ, ਇਹ ਪੰਜ ਬਾਲਣ ਹਨ.
ਕਿਹੜੇ ਪੰਜ?
ਸਾੜਯਾ ਦੇ ਬਾਲਿਆ ਦਾ ਬਾਲਾ, ਵਰੀਆਂ ਬਾਣਾ, ਪੀਆ ਦਾ ਬਘਿ.
ਇੱਥੇ ਪੰਜ ਬਲੀਆਂ ਦੀ ਪਰਿਭਾਸ਼ਾ ਦਿੱਤੀ ਗਈ ਹੈ.
ਸਾਧੇ ਦੇ ਬਾਲਾ, ਇਕ ਨੇਕ ਚੇਲੇ ਨੂੰ ਯਕੀਨ ਰੱਖਦਾ ਹੈ, ਉਹ ਸਭ ਤੋਂ ਤਿਤਿਸ਼ਤਾ ਦੇ ਬੰਧ ਵਿਚ ਵਿਸ਼ਵਾਸ ਰੱਖਦਾ ਹੈ:
ਵਿਆਰੀਆ
ਦਾ ਬਾਲਾ, ਏਰੀਸਵਾਕਾ ਨੇ ਵੋਰੇਆ ਦੇ ਧਮਾਸ ਨੂੰ ਤਿਆਗ ਕਰਨ ਅਤੇ ਕੁਸਾਲਾ ਧਮਾਸ ਨੂੰ
ਪ੍ਰਾਪਤ ਕਰਨ ਲਈ ਉਹ ਮਿਹਨਤ ਅਤੇ ਕਠੋਰ ਮਿਹਨਤ ਨੂੰ ਤਿਆਗਣ ਵਿਚ ਕੁੱਟਿਆ ਹੋਇਆ ਹੈ.
ਦਾ ਬਾਲਾ, ਏਰੀਸਵਾਕਾ ਨੇ ਵੋਰੇਆ ਦੇ ਧਮਾਸ ਨੂੰ ਤਿਆਗ ਕਰਨ ਅਤੇ ਕੁਸਾਲਾ ਧਮਾਸ ਨੂੰ
ਪ੍ਰਾਪਤ ਕਰਨ ਲਈ ਉਹ ਮਿਹਨਤ ਅਤੇ ਕਠੋਰ ਮਿਹਨਤ ਨੂੰ ਤਿਆਗਣ ਵਿਚ ਕੁੱਟਿਆ ਹੋਇਆ ਹੈ.
ਸੁਣੀ
ਦਾ ਬਾਲਾ, ਇਕ ਉੱਤਮ ਚੇਲਾ ਸ਼ਾਨਦਾਰ ਸਾਤੀ ਅਤੇ ਸਾਵਧਾਨ ਹੈ, ਸ਼ਾਨਦਾਰ ਸਾਤੀ ਅਤੇ
ਸਾਵਧਾਨ ਨਾਲ ਬਖਸ਼ਿਆ ਹੋਇਆ ਉਹ ਯਾਦ ਕਰਦਾ ਸੀ ਅਤੇ ਯਾਦ ਕਰਦਾ ਸੀ, ਉਹ ਬਹੁਤ ਪਹਿਲਾਂ
ਕਿਹਾ ਗਿਆ ਸੀ.
ਦਾ ਬਾਲਾ, ਇਕ ਉੱਤਮ ਚੇਲਾ ਸ਼ਾਨਦਾਰ ਸਾਤੀ ਅਤੇ ਸਾਵਧਾਨ ਹੈ, ਸ਼ਾਨਦਾਰ ਸਾਤੀ ਅਤੇ
ਸਾਵਧਾਨ ਨਾਲ ਬਖਸ਼ਿਆ ਹੋਇਆ ਉਹ ਯਾਦ ਕਰਦਾ ਸੀ ਅਤੇ ਯਾਦ ਕਰਦਾ ਸੀ, ਉਹ ਬਹੁਤ ਪਹਿਲਾਂ
ਕਿਹਾ ਗਿਆ ਸੀ.
ਸਮਾਪਤੀ ਦਾ ਬਾਲਾ, ਇੱਕ ਅਰੀਆਸਾਵਾਕਾ,
ਵਿਵਿਸਵਾ ਕਰੀਮਹੀ ਵਿਵਿਕਕਾ ਅਕੁਸ਼ੇਲੇਸ਼ੀ ਧੰਮਨੀ ਭਾਸ਼ੰਚਕ havekkajakkaṃ havāāāṃ vivearaha pītisamapapjja viharai;
ਵਿਟਕਾਕਾਵਿਕਾਰਾਂਗ
ਪਿਟੀਆ ਕਾ ਵਰਗੀ
ਸੁਖਤਾ ਸੀਏ ਪਾਹਾਨਾ ਡਕੁਖਾਸਾ ਸੀ ਪਾਨ੍ਹਾਨਾ ਜ਼ੀਬਾਵੈਓਲੋਮਾਸੇੰਏਂṃ
ਇਸ ਤਰ੍ਹਾਂ ਹੀ ਸਮਾਧੀ ਦਾ ਬਾਲਾ ਕਿਹਾ ਜਾਂਦਾ ਹੈ
ਪੀਆ
ਦੇ ਬਾਲਾ, ਇਕ ਨੇਕ ਚੇਲੇ ਦਾ ਇਕ ਉੱਤਮ ਚੇਲਾ ਹੈ, ਉਹ ਉਭਰਨ ਅਤੇ ਬਰਬਾਦ ਕਰਨ ਵੱਲ
ਸੰਕੇਤ ਕੀਤਾ ਗਿਆ, ਜੋ ਕਿ ਡੁਕਖਾ ਦੇ ਖ਼ਤਮ ਹੋਣ ਦੇ ਸਹੀ ਤਰੀਕੇ ਨਾਲ ਸਹੀ .ੰਗਾਂ ਨਾਲ
ਹੋਇਆ ਹੈ. 1 1}
ਦੇ ਬਾਲਾ, ਇਕ ਨੇਕ ਚੇਲੇ ਦਾ ਇਕ ਉੱਤਮ ਚੇਲਾ ਹੈ, ਉਹ ਉਭਰਨ ਅਤੇ ਬਰਬਾਦ ਕਰਨ ਵੱਲ
ਸੰਕੇਤ ਕੀਤਾ ਗਿਆ, ਜੋ ਕਿ ਡੁਕਖਾ ਦੇ ਖ਼ਤਮ ਹੋਣ ਦੇ ਸਹੀ ਤਰੀਕੇ ਨਾਲ ਸਹੀ .ੰਗਾਂ ਨਾਲ
ਹੋਇਆ ਹੈ. 1 1}
ਇਹ ਪੰਜ ਬਾਲਣ ਹਨ.
ਪੰਜਾਬੀ ਟ੍ਰਿਬਿਊਨ “ਵੇਲੇ ਦੀ ਗੱਲ” ਮਹਾਤਮਾ ਬੁੱਧ ਅਤੇ ਉਨ੍ਹਾਂ ਦਾ ਧਰਮ | Mahatma Budha and Bhudhism
‘ਪੰਜਾਬੀ ਟ੍ਰਿਬਿਊਨ’ ਦੀ ਪ੍ਰਕਾਸ਼ਨਾ 15 ਅਗਸਤ 1978 ਤੋਂ ਸ਼ੁਰੂ ਹੋਈ ਸੀ ਅਤੇ ਇਸ ਨੂੰ ਨਿੱਗਰ ਤੇ ਨਿਰਪੱਖ ਸੋਚ ਦਾ ਪਹਿਰੇਦਾਰ ਮੰਨਿਆ ਜਾਂਦਾ ਹੈ…..
87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
ढ्O ङ्OOढ्
PऊऱीFय़् ंईण्ढ्-भूढ्ढःआ
PऊऱीFय़् ंईण्ढ्-भूढ्ढःआVइट्तट Sउट्ट
— Exटेन्डेड् एxपोसिटिओन् ओन् ते स्ट्रेन्ग्त्स् — इन् भुड्द’स् Owन् Wओर्ड्स्
थेरे अरे, तेसे फ़िवे बलस्.
Wहिच् फ़िवे?
थे बल ओफ़् सड्द्ā, ते बल ओफ़् व्īरिय, ते बल ओफ़् सटि, ते बल ओफ़् सम्āदि, ते बल ओफ़् पññā.
ःएरे अरे डेफ़िनेड् ते फ़िवे बलस्.
थे बल ओफ़् सड्द्ā, अ नोब्ले डिस्cइप्ले इस् cओन्विन्cएड्, हे बेलिएवेस् इन् ते बोदि ओफ़् ते ठत्āगटः
थे
बल ओफ़् व्īरिय, अन् अरियस्āवक ड्wएल्ल्स् wइत् अरोउसेड् व्īरिय टो
अबन्डोन् अकुसल दम्मस् अन्ड् टो अcक़ुइरे कुसल दम्मस्, हे इस् फ़िर्म् अन्ड्
स्टेअड्फ़स्ट् इन् एxएर्टिओन्, wइतोउट् अबन्डोनिन्ग् ते टस्क् रेगर्डिन्ग्
कुसल दम्मस्.
बल ओफ़् व्īरिय, अन् अरियस्āवक ड्wएल्ल्स् wइत् अरोउसेड् व्īरिय टो
अबन्डोन् अकुसल दम्मस् अन्ड् टो अcक़ुइरे कुसल दम्मस्, हे इस् फ़िर्म् अन्ड्
स्टेअड्फ़स्ट् इन् एxएर्टिओन्, wइतोउट् अबन्डोनिन्ग् ते टस्क् रेगर्डिन्ग्
कुसल दम्मस्.
थे
बल ओफ़् सटि, अ नोब्ले डिस्cइप्ले इस् मिन्ड्फ़ुल्, एन्डोwएड् wइत्
एxcएल्लेन्ट् सटि अन्ड् cअरेफ़ुल्नेस्स्, हे रेcअल्ल्स् अन्ड् रेमेम्बेर्स्
wहट् wअस् डोने, wहट् wअस् सैड् लोन्ग् अगो.
बल ओफ़् सटि, अ नोब्ले डिस्cइप्ले इस् मिन्ड्फ़ुल्, एन्डोwएड् wइत्
एxcएल्लेन्ट् सटि अन्ड् cअरेफ़ुल्नेस्स्, हे रेcअल्ल्स् अन्ड् रेमेम्बेर्स्
wहट् wअस् डोने, wहट् wअस् सैड् लोन्ग् अगो.
थे बल ओफ़् सम्āदि, अन् अरियस्āवक,
विविccएव क्āमेहि विविccअ अकुसलेहि दम्मेहि सविटक्कṃ सविcāरṃ विवेकजṃ प्īटिसुखṃ पṭहमṃ झ्āनṃ उपसम्पज्ज विहरटि;
विटक्कविcāर्āनṃ व्ūपसम्ā अज्झट्टṃ सम्पस्āडनṃ cएटसो एकोडिभ्āवṃ अविटक्कṃ अविcāरṃ सम्āदिजṃ प्īटिसुखṃ डुटियṃ झ्āनṃ उपसम्पज्ज विहरटि;
प्īटिय्ā
cअ विर्āग्ā उपेक्खको cअ विहरटि सटो cअ सम्पज्āनो सुखñcअ क्āयेन
पṭइसṃवेडेटि यṃ टṃ अरिय्ā ācइक्खन्टिः ‘उपेक्खको सटिम्ā सुखविह्āर्ī’टि
टटियṃ झ्āनṃ उपसम्पज्ज विहरटि;
cअ विर्āग्ā उपेक्खको cअ विहरटि सटो cअ सम्पज्āनो सुखñcअ क्āयेन
पṭइसṃवेडेटि यṃ टṃ अरिय्ā ācइक्खन्टिः ‘उपेक्खको सटिम्ā सुखविह्āर्ī’टि
टटियṃ झ्āनṃ उपसम्पज्ज विहरटि;
सुखस्स
cअ पह्āन्ā डुक्खस्स cअ पह्āन्ā पुब्बेव सोमनस्सडोमनस्स्āनṃ अट्तṅगम्ā
अडुक्खमसुखṃ उपेक्ख्āसटिप्āरिसुड्दिṃ cअटुट्तṃ झ्āनṃ उपसम्पज्ज विहरटि.
cअ पह्āन्ā डुक्खस्स cअ पह्āन्ā पुब्बेव सोमनस्सडोमनस्स्āनṃ अट्तṅगम्ā
अडुक्खमसुखṃ उपेक्ख्āसटिप्āरिसुड्दिṃ cअटुट्तṃ झ्āनṃ उपसम्पज्ज विहरटि.
थिस् इस् wहट् इस् cअल्लेड् ते बल ओफ़् सम्āदि
थे
बल ओफ़् पññā, अ नोब्ले डिस्cइप्ले इस् wइसे, एन्डोwएड् wइत् पññā
डिरेcटेड् टोwअर्ड्स् अरिसिन्ग् अन्ड् पस्सिन्ग् अwअय्, wहिच् इस् नोब्ले,
पेनेट्रटिन्ग्, लेअडिन्ग् इन् ते रिघ्ट् wअय् टो ते cएस्सटिओन् ओफ़्
डुक्ख.{1}
बल ओफ़् पññā, अ नोब्ले डिस्cइप्ले इस् wइसे, एन्डोwएड् wइत् पññā
डिरेcटेड् टोwअर्ड्स् अरिसिन्ग् अन्ड् पस्सिन्ग् अwअय्, wहिच् इस् नोब्ले,
पेनेट्रटिन्ग्, लेअडिन्ग् इन् ते रिघ्ट् wअय् टो ते cएस्सटिओन् ओफ़्
डुक्ख.{1}
थेसे अरे ते फ़िवे बलस्.
Buddha’s life (English)
Buddha’s
life Buddha-Thus have I heardThis animation movie is about the life of
Buddha based on Pali Canon (Theravada Buddhism) and other commentaries.
It wa…
life Buddha-Thus have I heardThis animation movie is about the life of
Buddha based on Pali Canon (Theravada Buddhism) and other commentaries.
It wa…
92) Classical Sindhi,
سٺو دماغي دوست کي سٺو ڪيو
ويٽتا سٽا
- طاقتن تي وڌايل نمائش - ٻڌمت جي پنهنجن لفظن ۾
اتي، اهي پنج ڀاڙا.
ڪهڙا پنج؟
احدي هو، وينويا جو بالو، ستيدي جو بالا، جيڪو سماڊا جو بالا، بم جو بالو.
هتي پنجالن جي وضاحت ڪئي وئي آهي.
صدا جو جو گوشت، هڪ عظيم شاگرد قائل آهي، هو ٽاگگاتا جي جسم تي يقين رکي ٿو:
ورويا
جو آهي، هڪ ايرواسا ولسڪا کي اباڻي وائيسلڊيا کي ابمڪ ڊي ايم ڪيو ايم سان
گڏ هڪ فروشا ولڊيا آهي، ڪسلل ڊامام بابت ڪم کي ڇڏي ڏنو ويو آهي.
جو آهي، هڪ ايرواسا ولسڪا کي اباڻي وائيسلڊيا کي ابمڪ ڊي ايم ڪيو ايم سان
گڏ هڪ فروشا ولڊيا آهي، ڪسلل ڊامام بابت ڪم کي ڇڏي ڏنو ويو آهي.
سٽي
جو گوشت، هڪ عظيم شاگرد آهي، بهترين ستي ۽ محتاط سان، هو ياد ڪري ٿو، جيڪو
اهو ڪيو ويو، جيڪو گهڻو ڪري ويو هو، جيڪو ڪجهه ڪيو ويو هو، اهو جيڪو ڪجهه
ڪيو ويو هو، اهو ڇا ڪيو ويو آهي.
جو گوشت، هڪ عظيم شاگرد آهي، بهترين ستي ۽ محتاط سان، هو ياد ڪري ٿو، جيڪو
اهو ڪيو ويو، جيڪو گهڻو ڪري ويو هو، جيڪو ڪجهه ڪيو ويو هو، اهو جيڪو ڪجهه
ڪيو ويو هو، اهو ڇا ڪيو ويو آهي.
سم سدا جو بالا، هڪ آرياسواڪا،
وونيسڪا محمد ايڪوڪاااا الهارٿ اسڪواا ولرا وائياما
ويٽيڪڪوڪونا پراشااااااما تااتااما اي ايم ايڊاسا اٽواڪواا اٽواااااما
Piteyā cabuvahkoko syhahaha skhahauauavauvauvauvauvauvia
سڪاسا سي پي ايڇ اي ڪيڪواسا سيبباوا پببلاز سومينوساڊاڊوسا اينڊوڪاسا اينڊوساٽياڊا
اهو ئي آهي جيڪو سماڊائي جو بالا سڏيو وڃي ٿو
فاپا جو گوشت، هڪ عظيم شاگرد عقلمند آهي، جيڪو آهي، عقلمند ۽ گذرڻ جي هدايت ڪئي، جيڪو نوڪرائيز جي حق ۾ آهي. {1}
اهي پنج بالا آهن.
102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
புத்திசாலித்தனமான மனம்-புத்தர்
Vitathata Sutta.
- பலம் மீது விரிவாக்கப்பட்ட வெளிப்பாடு - புத்தரின் சொந்த வார்த்தைகளில்
இந்த ஐந்து பாலாஸ் உள்ளன.
இது ஐந்து?
சதாவின் பாலா, சத்யத்தின் பாலா, சத்யத்தின் பாலா, பாலாவின் பாலாவின் பாலா.
இங்கே ஐந்து பாலாக்களை வரையறுக்கப்பட்டுள்ளது.
சத்ராவின் பாலா, ஒரு உன்னதமான சீஷன் நம்புகிறார், அவர் டகதாவின் போதி நம்புகிறார்:
குசல
தர்மங்கள் தொடர்பான பணியை கைவிடாமலேயே, அவர் குசல தர்மங்களை அடைவதற்கும்,
குசலா தர்மங்களையும் கைவிடுவதற்கு ஒரு அரியசவாகாவுடன் வாட்ச்ரியாவின் பாலா
வசிக்கிறார்.
தர்மங்கள் தொடர்பான பணியை கைவிடாமலேயே, அவர் குசல தர்மங்களை அடைவதற்கும்,
குசலா தர்மங்களையும் கைவிடுவதற்கு ஒரு அரியசவாகாவுடன் வாட்ச்ரியாவின் பாலா
வசிக்கிறார்.
சனி
பாலா, ஒரு உன்னதமான சீஷன் கவனமாக இருக்கிறது, சிறந்த சட்டி மற்றும்
கவனத்தை கொண்டு, அவர் என்ன செய்தார் மற்றும் செய்ததை நினைவுபடுத்துகிறது,
நீண்ட முன்பு என்ன சொன்னார் என்பதை நினைவில் கொள்கிறது.
பாலா, ஒரு உன்னதமான சீஷன் கவனமாக இருக்கிறது, சிறந்த சட்டி மற்றும்
கவனத்தை கொண்டு, அவர் என்ன செய்தார் மற்றும் செய்ததை நினைவுபடுத்துகிறது,
நீண்ட முன்பு என்ன சொன்னார் என்பதை நினைவில் கொள்கிறது.
சம்மாவின் பாலா, ஒரு அரியசவாகா,
Vivicceva Kāmehi Vivicca Akusalehi Dhammehi Savitakkaṃ Savicāraṃ விவேகாபாக் Pītisukhaṃ PaṭhaMaṃ abasampajja viharati;
Vitakkavicācaṃ
VūPasamā ajjhattaṃ samādija avitakkaṃ avitakkaṃ avicakkaṃ avicakkaṃ
avicajhaṃ avitakaṃ avicajhaṃ abasambajja viharati;
VūPasamā ajjhattaṃ samādija avitakkaṃ avitakkaṃ avicakkaṃ avicakkaṃ
avicajhaṃ avitakaṃ avicajhaṃ abasambajja viharati;
Pītiya
Ca Virāga ca viharati sato ca sato sato ca samajanno sukhañca
ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiya abekkhako satimā
sukhavihārī’ti tatiya abasampajja viharati;
Ca Virāga ca viharati sato ca sato sato ca samajanno sukhañca
ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiya abekkhako satimā
sukhavihārī’ti tatiya abasampajja viharati;
சுகாசா சி.ஏ.
இது சமாதியின் பாலா என்று அழைக்கப்படுகிறது
Paññā,
ஒரு உன்னதமான சீஷன் ஞானமானது, Pañña, pañña செய்யப்படுகிறது மற்றும்
கடந்து செல்லும் வழிவகுத்தது, இது உன்னதமான, ஊடுருவி, dukkha இடைநீக்கம்
சரியான வழியில் வழிவகுக்கும். {1}
ஒரு உன்னதமான சீஷன் ஞானமானது, Pañña, pañña செய்யப்படுகிறது மற்றும்
கடந்து செல்லும் வழிவகுத்தது, இது உன்னதமான, ஊடுருவி, dukkha இடைநீக்கம்
சரியான வழியில் வழிவகுக்கும். {1}
இவை ஐந்து பாலாஸ் ஆகும்.
நம்பிக்கை தரும் புத்தர் கதை | BUDDHA STORY IN TAMIL | BELIEVE INSIDE
104) Classical Telugu- క్లాసికల్ తెలుగు,
Mind-buddha goodpurify చేయండి
purify చేయండివిట్తతా సూటా
- బలాలు విస్తరించిన ఎక్స్పొజిషన్ - బుద్ధుని సొంత మాటలలో
ఈ ఐదు బాలలు ఉన్నాయి.
ఏ ఐదు?
సాడాహ్ యొక్క బాలా, Vīriya యొక్క బాలా, సతి యొక్క బాలా, Samšdhi యొక్క Bala యొక్క Bala యొక్క బాలా.
ఇక్కడ ఐదు బాలలు నిర్వచించబడ్డాయి.
సద్దాన్ యొక్క బాలా, ఒక నోబెల్ శిష్యుడు ఒప్పించాడు, అతను Tathāgata యొక్క బోహిలో నమ్మకం:
కసాల
ధర్మాదేశాలకు సంబంధించిన పనిని విడిచిపెట్టకుండా, కసాల ధర్మాస్ను
విడిచిపెట్టి, కసాల ధర్మాస్ను విడిచిపెట్టి, కసాల ధర్మాస్ను విడిచిపెట్టి,
కసాల ధర్మాస్ను పొందేందుకు ఒక Ariyasāvaka భంగిమలు.
ధర్మాదేశాలకు సంబంధించిన పనిని విడిచిపెట్టకుండా, కసాల ధర్మాస్ను
విడిచిపెట్టి, కసాల ధర్మాస్ను విడిచిపెట్టి, కసాల ధర్మాస్ను విడిచిపెట్టి,
కసాల ధర్మాస్ను పొందేందుకు ఒక Ariyasāvaka భంగిమలు.
సతి
యొక్క బాలా, ఒక గొప్ప శిష్యుడు అద్భుతమైన సతి మరియు జాగ్రత్తగా దానం, అతను
గుర్తుచేసుకున్నాడు మరియు ఏమి చేశాడు, చాలా కాలం క్రితం చెప్పాడు.
యొక్క బాలా, ఒక గొప్ప శిష్యుడు అద్భుతమైన సతి మరియు జాగ్రత్తగా దానం, అతను
గుర్తుచేసుకున్నాడు మరియు ఏమి చేశాడు, చాలా కాలం క్రితం చెప్పాడు.
సమాధి బాలా, ఒక అరియాసభవాకా,
vivicceva kāmehi vivicca akusalehi dhammehi ruivkašraṃ pītisukhaṃ pṭhamaṃ zhěnampajja viharati;
VITAKATATAṃ VūPASAMā AJJHATTAAṃ SAMPASāDANAṃ CETASO EKODIBHāāāṃṃṃṃṃāāṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃИṃ
Pītiyā
ca viharati sapejhako ca viharati sama sampajāno sukhañca kāyena
paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekhako satimā sukhavihý’ti
tatiyaṃ zhānaṃ upasampajja viharati;
ca viharati sapejhako ca viharati sama sampajāno sukhañca kāyena
paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekhako satimā sukhavihý’ti
tatiyaṃ zhānaṃ upasampajja viharati;
సుఖస్సా
CA Pahānā dukhassa ca pahāný pubbeva somanassadomanassānaṃ atthaṅgamè
adukhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ zhānaṃ upasampajja
viharati.
CA Pahānā dukhassa ca pahāný pubbeva somanassadomanassānaṃ atthaṅgamè
adukhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ zhānaṃ upasampajja
viharati.
ఇది సమాధి బాలా అని పిలుస్తారు
దశాబ్దం,
ఒక గొప్ప శిష్యుడు, ఒక నోబెల్ శిష్యుడు తెలివైన, అది తలెత్తైన మరియు
ప్రయాణిస్తున్న వైపు, అది నోబెల్, చొచ్చుకొనిపోయి, dukhha యొక్క విరమణ సరైన
మార్గంలో దారితీసింది. {1}
ఒక గొప్ప శిష్యుడు, ఒక నోబెల్ శిష్యుడు తెలివైన, అది తలెత్తైన మరియు
ప్రయాణిస్తున్న వైపు, అది నోబెల్, చొచ్చుకొనిపోయి, dukhha యొక్క విరమణ సరైన
మార్గంలో దారితీసింది. {1}
ఇవి ఐదు బాస్లు.
గౌతమ బుద్ధ చెప్పిన ఈ కొన్ని మాటలు చాలు మీ జీవితం మారడానికి | Intresting Facts About Gauthama Buddha
At the Feet of the Master – Monywa, Myanmar
109) Classical Urdu- کلاسیکی اردو
دماغ
بدھ کو اچھی طرح سے کریں
بدھ کو اچھی طرح سے کریں
وٹھاٹا سوٹٹا
- بدھ کے اپنے الفاظ میں طاقت پر توسیع کی نمائش
یہ پانچ بالا ہیں.
کون سا پانچ؟
سعدہ کا بالا، وارییا کے بالا، سٹی کے بالا، صلاح کے بالا، پانان کے بالا.
یہاں پانچ بالا کی وضاحت کی جاتی ہے.
صداحہ کے بالا، ایک عظیم شاگرد اس بات پر قائل ہے، وہ تیتھاٹا کے بوہہ میں
یقین رکھتے ہیں:
ویایا کا بالا، ایک ایریاکاکا نے اکسالہ ڈماماس کو چھوڑنے اور کوسلا ڈماماس
کو حاصل کرنے کے لئے ایائیاہ کے ساتھ بچا لیا.
سٹی کے بالا، ایک عظیم شاگرد ذہن میں ہے، عمدہ سٹی اور محتاط کے ساتھ منسوب
کیا جاتا ہے، وہ یاد کرتا ہے اور یاد کرتا ہے کہ کیا کیا گیا تھا، پہلے ہی
کیا کہا گیا تھا.
سامدیہ کے بالا، ایک Ariyasāvaka،
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savitākaṃ
ṃṃṭukukṃṃṃṃṃukukṃṃṃṃṃṃṃṃṃ upasampajajja viharati؛
Vitakkavicārānaně vūpasamā jjhathata sampasādanaṃ cetaso ekodibhāvaṃ
avitakkkaṃ avicāraṃ samādhajaṃ pītisukha dutiyaṃ jhānaṃ upasampajajja
viharati؛
آپ کے تعاون کا شکریہ. Netlog جلد از جلد شکایت کا جائزہ لے گا اور ضرورت
پڑی تو اس مواد کو اپ لوڈ کرنے والے صارف سے بھی رابطہ کیا جائے گا.
سوختہ CA Pahnā Dukkhassa Ca Pahanna Pubbeva Somanassadomanassāna
atthaṅgamā adukhamasukhaṃ upekkhāsatipārisuddhiː upekhāmasrisuddhiṃ
catutthata jhānaṃ upasampajajja viharati.
یہ وہی ہے جو سمدیہ کے بالا کہا جاتا ہے
Pañña کے بالا، ایک عظیم شاگرد عقلمند ہے، pañña کے ساتھ منسوب اور گزرنے
کے لئے ہدایت کی، جو عظیم، گھسنے، دوخا کے خاتمے کے لئے صحیح طریقے سے
قیادت. {1}
یہ پانچ بالا ہیں.
Sule Pagoda – Downtown Yangon, Myanmar
-
08) Classical Afrikaans– Klassieke Afrikaans
08) Classical Afrikaans– Klassieke Afrikaans
PurifyMind-Boeddha
Vitthata sutta
- Verlengde uiteensetting op die sterk punte - in Boeddha se eie woorde
Daar is hierdie vyf Balas.
Watter vyf?
Die Bala van Saddhā, die Bala van Vīriya, die Bala van Sati, die Bala
van Samādhi, die Bala van Paññā.
Hier word die vyf Balas gedefinieer.
Die Bala van Saddhā, ‘n edele dissipel is oortuig daarvan, glo hy in die
bodhi van die Tathāgata:
Die Bala van Vīriya, ‘n Ariyasāvaka, woon met Akused Vīriya om Akusala
Dhammas te verlaat en om Kusala Dhammas te bekom, is hy stewig en
standvastig in inspanning, sonder om die taak rakende Kusala Dhammas te
laat vaar.
Die Bala van Sati, ‘n edele dissipel, is bewus, toegerus met uitstekende
sati en versigtigheid, onthou en onthou wat gedoen is, wat lankal gesê
is.
Die Bala van Samādhi, ‘n Ariyasāvaka,
VivicceVa Kāmeehi Vivicca Akusalehi dhammehi Savitakkaṃ Savicāraṃ
viivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampaja viharati;
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ
avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampaja
viharati;
pītiyā ca virāgā upektkhako ca viharati sato ca sampajāyena
paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘updekkhako satimā
sukhavihārī’ti tatiyaṃ jhānaṃ upasampaja viharati;
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ
attheaṅgamā adukkhamasukhaṃ upektkhāsatipārisuddhiṃ catutthaṃ jhānaṃ
upasampaja viharati.
Dit is wat die Bala of Samādhi genoem word
Die Bala van Paññā, ‘n edele dissipel, is wys, toegerus met Paññā wat
daarop gemik is om te ontstaan en weg te gaan, wat edel, deurdringend
is, wat op die regte pad lei tot die beëindiging van Dukkha. {1}
Dit is die vyf Balas.
-
09) Classical Albanian-Shqiptare klasike,
09) Classical Albanian-Shqiptare klasike,
Bëj mirë purify mendje-Buda
purify mendje-BudaVitthata Sutta
- Ekspozita e zgjeruar në pikat e forta - në fjalët e Buddhës
Ka, këto pesë balas.
Cili pesë?
Bala e Saddhatit, Bala e Vīriya, Bala e Sati, Bala e Samashit, Bala e Paññā.
Këtu janë përcaktuar pesë Balas.
Bala e Saddhatit, një dishepull fisnik është i bindur, ai beson në Bodhi të Tathāgata:
Bala
e Vīriya, një ariyasāvaka banon me të ngjallur Vīriya për të braktisur
Akusala Dhammas dhe për të blerë Kusala Dhammas, ai është i patundur dhe
i palëkundur në përpjekje, pa braktisur detyrën në lidhje me Kusalën
Dhammas.
e Vīriya, një ariyasāvaka banon me të ngjallur Vīriya për të braktisur
Akusala Dhammas dhe për të blerë Kusala Dhammas, ai është i patundur dhe
i palëkundur në përpjekje, pa braktisur detyrën në lidhje me Kusalën
Dhammas.
Bala
e Sati, një dishepull fisnik është i ndërgjegjshëm, i pajisur me SATI
dhe kujdes të shkëlqyeshëm, kujton dhe kujton atë që është bërë, ajo që u
tha shumë kohë më parë.
e Sati, një dishepull fisnik është i ndërgjegjshëm, i pajisur me SATI
dhe kujdes të shkëlqyeshëm, kujton dhe kujton atë që është bërë, ajo që u
tha shumë kohë më parë.
Bala e Samādhi, një ariyasāvaka,
Vivicceva kāmehi vivicca akusalehi Dhammohi Savitakkaṃ Savicāraṃ Vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja Viharati;
Vitakkavicārānaṃ
Vūpasamā ajjhattaṃ Sampasādanaṃ Cetaso Ekodibhāvaṃ Avitakkaṃ Avicāraṃ
Samādijaṃ Pītisukhaṃ Dutyyaṃ jhānaṃ Upasampajja Viharati;
Vūpasamā ajjhattaṃ Sampasādanaṃ Cetaso Ekodibhāvaṃ Avitakkaṃ Avicāraṃ
Samādijaṃ Pītisukhaṃ Dutyyaṃ jhānaṃ Upasampajja Viharati;
Pītiyā
ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāiena
paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘Unekkhako Satimā sukhavihārī’ti
Tatiyaṃ jhānaṃ upasampajja Viharati;
ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāiena
paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘Unekkhako Satimā sukhavihārī’ti
Tatiyaṃ jhānaṃ upasampajja Viharati;
Sukhassa
ca Pahānā Dukkhassa ca Pahānā Pubbeva somanassadomassānaṃ atthaṅgamā
adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja
Viharati.
ca Pahānā Dukkhassa ca Pahānā Pubbeva somanassadomassānaṃ atthaṅgamā
adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja
Viharati.
Kjo është ajo që quhet Bala e Samādhi
Bala
e Paññā, një dishepull fisnik është i mençur, i pajisur me PAññā të
drejtuara drejt daljes dhe kalimit, e cila është fisnike, depërtuese,
duke çuar në mënyrën e duhur për ndërprerjen e Dukkha. {1}
e Paññā, një dishepull fisnik është i mençur, i pajisur me PAññā të
drejtuara drejt daljes dhe kalimit, e cila është fisnike, depërtuese,
duke çuar në mënyrën e duhur për ndërprerjen e Dukkha. {1}
Këto janë pesë Balas.
-
10) Classical Amharic-አንጋፋዊ አማርኛ,
ልብ ይበሉ - ቡድሃVittata sutta- በቡድሃዎች ላይ የተራዘመ ገለፃ - በቡድሃ ቃላትእነዚህ አምስት ሰዎች.የትኛው አምስት?saddhā ያለው bala, vīriya ያለውን bala, sati መካከል bala, የፍስሀ ያለውን bala, paññā ያለውን bala.አምስት ባሎች ይገለጻል.ባላድ, የተላፈው ደቀ መዝሙር የሆነ ደቀመዝሙርነት ያምን ነበር, በአካሪጋታም ያምናሉ.Akysaa dumhma ን ለመተው, አሪሳሳ ዳሃማ እንዲተዉ እና ካሳላ ዲጤማዎችን ለመተው ከቫሪዮአ ጋር ተቀመጠች.የ Sati, የተከበረው ደቀመዝሙር የሆነ, እጅግ በጣም ጥሩው የሳታ እና ጥንቃቄ የተሞላበት, የተወደደውን የተደረገውንና ከረጅም ጊዜ በፊት የተናገረውን ያስታውሳል.የአራታሳካ + ሳምዲሂ,ቪቪሲሲቫ Kāmei Alviaca akusaica adahkakoṃ Vivackakkaṃ Paivehaukauk Pataamuajjja Vahataoṃቪታካክኪክኪቭ Vū pahaamnaṃ chifaso Ekodahanaṃ PVASAKAJANṃ Pavishakkaṃ jyhisukṃ Jhhaphajja arehatai;የፕቲይያ ዋት ኡ pe ር ኡ pa ርኩካ ሳṭ ca ara suṭsa suṭsio sustha jikhavai sustha jiasna jiasnaji jihazajjahivaiSukhaassa Ca Pahnsada sukkauda schabaadaṃ JoPekhaadaṃ Jahkhkhaukṃ upakkhaukṃ upakkhasauk ta ta tapaphajja vihatai.የሳምአዳም ባሳር ተብሎ የሚጠራው ይህ ነውለዱክካ መቋረጡ በትክክለኛው መንገድ የሚመራው ወደ ትክክለኛው መንገድ የፓናይ ፓውታ ፓናታን ፓና አናት ጠቢብ ነው. {1}እነዚህ አምስት ሰዎች ናቸው.
-
11) Classical Arabic-اللغة العربية الفصحى
-
هل Goodpurify Mind-Buddhaفيتثرا ساتا- المعرض الموسع على نقاط القوة - في كلمات بوذا الخاصةهناك، هذه البالاس الخمسة.أي خمسة؟Bala of Saddhā، Bala of Vīriya، Bala of Sati، Bala of Samādhi، Bala of Paññā.هنا يتم تعريفها الخمسة بالاس.تعقد Bala of Saddhā، وهو تلميذ نبيل، في بودي في تاثماغاتا:إن
Bala of Vīriya، وهي Ariyasāvaka يسكن مع Vīriya أثارت التخلي عن okalica
Dhammas واكتساب تشاماس ولاية إتشوزلاكا، وهو حازم وثبات في مجهود، دون
التخلي عن المهمة فيما يتعلق بتشاتا دمر.تعتبر Bala of Sati، وهو تلميذ نبيل، وهب مع ساتي ممتاز وحذر، وتذكر وتذكر ما تم القيام به، ما قيل منذ فترة طويلة.Bala من Samādhi، Ariyasāvaka،Vivicceva Kāmehi Vivicca Akusalehi Dhammehi Savitakkaṃ Savicāraṃ Vivekajaṃ Pītisukhaṃ Paṭhamaṃ Jhāna upasampajja Viharati؛Vitakkavicārānaṃ
Vūpasamā Ajjhattaṃ Sampasādanaṃ Cetaso Ekodibhāvaṃ Avitakkaṃ Avicāraṃ
Samādhijaṃ Pītisukhaṃ Jhānaṃ Jhāna upasampaja Viharati؛Pītiyā
Ca Virāgā Virāgā upekkhako Ca Viharati Sato CA Sampajāno Sukhaña Kāyena
Paṭisaṃvedeti Yaṃ Taiyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti
tatiyaṃ jhāna upasampaja viharati؛Sukhassa
Ca Pahānā Dukkhassa CA Pahānā Pubbeva Somanassadomanassānaṃ Atthaṅgamā
Adukkhamasukhaṃ Upekkhāsatipārisuddhiṃ Catutthaṃ Jhānaṃ upasampajja
Viharati.هذا هو ما يسمى بالا سمادحيBala
of Paññā، تلميذ نبيل من الحكمة، وهب مع Paññā موجهة نحو الناشئة
والتمرير، وهو نبيل، اختراق، مما أدى في الطريق الصحيح إلى وقف دخخة. {1}هذه هي الخمسة balas.
-
12) Classical Armenian-դասական հայերեն,Գոյություն ունեն լավ-բուդդաVitthata sutta- Ընդլայնված ցուցահանդես ուժեղ կողմերում `Բուդդայի սեփական խոսքերովԱյս հինգ բալաս կա:Որ հինգն են:Սադդամի բալա, Վիգիայի բալա, Սաթի բալա, Սամադու բալա, ՊաÑÑā բալա:Այստեղ սահմանվում են հինգ բալաս:Անառողջ աշակերտը, տխրահռչակ աշակերտը համոզված է, նա հավատում է Թաթագրատայի Բոդին.Արիասվակաի
Բալան, Արիասվակաը, որը բախվում է Վրիյաին, հրաժարվելու Աքուսալա Դամմասին
եւ ձեռք բերել Կուսալա Դամմասին, նա ամուր եւ կայուն է գործադրելու համար:Սաթիի
բալան, ազնվական աշակերտը, օգտակար է, օժտված է հիանալի սատանայով եւ
զգուշությամբ, նա հիշում է եւ հիշում, թե ինչ է արվել վաղուց:Samādhi- ի բալա, ariyasāvaka,vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāra vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasamajja viharati;vitakkakizaṃ jjhastaṃ sampasādanaṃ sampasādanaṃ avitakkaṃ avicaṃ avitakkaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati;Ca
virāga upekkhako ca viharati sato ca sampajāno sukaësa chiyā ṃიā ṃიā
ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti upasampajja viharati;sukhassa
ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ athaṅgamā
adukkhamasukhaṃ upekkhāsatipārisudhiṃ catutthaṃ jhānaṃ upasampajja
viharati.Սա այն է, ինչ կոչվում է Սամադու բալաՊաÑÑā,
ազնիվ աշակերտը իմաստուն է, օժտված է paññā- ով `ուղղված եւ անցնելու
ուղղությամբ, ինչը ազնիվ է, ներթափանցող, ճիշտ ճանապարհով դեպի Դուկխայի
դադարեցումը:} 1}Սրանք հինգ բալան են:
Կես ժամ բուդդայական վանականի հետ Շրջայց իմ վանքում
14) Classical Azerbaijani- Klassik Azərbaycan,
Goodpurify Mind-Buddha
purify Mind-BuddhaVitthata sutta
- Güclülər üzərində genişləndirilmiş ekspozisiya - Buddanın öz sözləri
Bu beş balas var.
Hansı beş?
Saddhā’in Bala Bala, Sati Bala, Samadhi Bala, Paññanı Bala.
Budur beş bala müəyyənləşdirilib.
Saddhā’in Bala, nəcib bir şagird inandırır, Tathāgata’nın Bodhi’yə inanır:
Bir
Ariyasavaka, Aribaşa’nın ARIYASAVAKA, AKUSALA DHAMMA-ı tərk etmək və
Kusala Dhammas’ı tərk etmək üçün Vīriya, Kusala Dhammalara aid vəzifəni
tərk etmədən möhkəm və səbirlidir.
Ariyasavaka, Aribaşa’nın ARIYASAVAKA, AKUSALA DHAMMA-ı tərk etmək və
Kusala Dhammas’ı tərk etmək üçün Vīriya, Kusala Dhammalara aid vəzifəni
tərk etmədən möhkəm və səbirlidir.
Satının Bala, nəcib bir şagird, əla sati və qayğıkeşliyi ilə bəxş edir, görülən işləri xatırlayır və xatırlayır, çoxdan deyildi.
Samadhi, bir ariyasavaka,
Vivicceva Kāmehi Kāmehi Akusalehi, Savitakka
Vitakkavicārārannaṃ
vūpasamā ajjattaṃ sampasādanaṃ cetaso ekodibhāvāvaṃ avicāraṃ avicāraṃ
pītisukhaṃ dutiyaṃ dutiyaṃ парипажжжаватисиṃ
vūpasamā ajjattaṃ sampasādanaṃ cetaso ekodibhāvāvaṃ avicāraṃ avicāraṃ
pītisukhaṃ dutiyaṃ dutiyaṃ парипажжжаватисиṃ
pītiyā
ca virāgako ca viharati sato ca sampajāno sukhajāno sukhajāno kāyena
kāyena paṭisaṃṃṃṃṃṃṃṃṃṃṃṃṃṃ antantanti: ‘Upekkhako Satimā Sukhavihārī
ṃkṃṃṃ ṃṃṃṃṃ ṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃ
ca virāgako ca viharati sato ca sampajāno sukhajāno sukhajāno kāyena
kāyena paṭisaṃṃṃṃṃṃṃṃṃṃṃṃṃṃ antantanti: ‘Upekkhako Satimā Sukhavihārī
ṃkṃṃṃ ṃṃṃṃṃ ṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃ
Sukhassa
ca pahānā dukxassa ca pahānā pubpeva somanassadomanassānaṃṃgamasukha
aktyhamasukhaṃ upekhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja
viharati.
ca pahānā dukxassa ca pahānā pubpeva somanassadomanassānaṃṃgamasukh
aktyhamasukhaṃ upekhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja
viharati.
Bu Samadhi Bala adlanır
Paññā,
nəcib bir şagird, nəcib bir şagird, nəcib olan, nüfuz edən, nüfuz edən,
Dukxanın dayandırılmasına doğru yola yönəldilmiş və uzaqlaşan bir
şagird müdrikdir. {1}
nəcib bir şagird, nəcib bir şagird, nəcib olan, nüfuz edən, nüfuz edən,
Dukxanın dayandırılmasına doğru yola yönəldilmiş və uzaqlaşan bir
şagird müdrikdir. {1}
Bunlar beş balasdır.
Gautama Buddha Siddhartha Shakyamuni | YOGA | ART | İndia | Buddism | Artesthetic #4 Aytan Mammadli
Budda
(Siddhattha Gotama ya da Siddhartha Gautama və ya Buddha Shakyamuni
olaraq da bilinir) qədim Hindistanda yaşamış bir filosof, mendikant,
meditator, ruh…
(Siddhattha Gotama ya da Siddhartha Gautama və ya Buddha Shakyamuni
olaraq da bilinir) qədim Hindistanda yaşamış bir filosof, mendikant,
meditator, ruh…
Kushinara Nibbana Bhumi Pagoda
A 18ft Dia Patanjali Yogic Mindful Meditation Lab
at
White Home
668, 5A main Road,
8th Cross HAL III Stage
Punya Bhumi Bengaluru
Magadhi Karnataka
Prabudha Bharat International
Practicing Mindful Meditative Swimming wishes to be a working partner with your Esteemed
Kutadanta Sutta - A Bloodless Sacrifice
Kushinara Nibbana Bhumi
Pagoda wishes to be working partner with All Philonthraphists to train
the mind to attain Nibbana the Eternal Bliss as Final Goal
Pagoda wishes to be working partner with All Philonthraphists to train
the mind to attain Nibbana the Eternal Bliss as Final Goal
from
White Home,
No. 668, 5 ‘A’ Main Road, 8th Cross, HAL 3rd Stage,
Puniya Bhumi Bengaluru,
Magadhi Karnataka,
Prabuddha Bharat International
Kutadanta Sutta
A Bloodless Sacrifice
For free distribution only, as a gift of Dhamma
Thus Have I Heard:
Once
the Lord was traveling through Magadha with a large company of some
five hundred monks, and he arrived at a Brahmin village called
Khanumata. And there he stayed at the Ambalatthika park. [1] Now at
that time the Brahmin Kutadanta was living at Khanumata, a populous
place, full of grass, timber, water and corn, which had been given to
him by King Seniya Bimbisara of Magadha as a royal gift and with royal
powers.
the Lord was traveling through Magadha with a large company of some
five hundred monks, and he arrived at a Brahmin village called
Khanumata. And there he stayed at the Ambalatthika park. [1] Now at
that time the Brahmin Kutadanta was living at Khanumata, a populous
place, full of grass, timber, water and corn, which had been given to
him by King Seniya Bimbisara of Magadha as a royal gift and with royal
powers.
And
Kutadanta planned a great sacrifice : seven hundred bulls, seven
hundred bullocks, seven hundred heifers, seven hundred he-goats and
seven hundred rams were all tied up to the sacrificial posts. [2]
Kutadanta planned a great sacrifice : seven hundred bulls, seven
hundred bullocks, seven hundred heifers, seven hundred he-goats and
seven hundred rams were all tied up to the sacrificial posts. [2]
And
the Brahmins and householders of Khanumata heard say: “The ascetic
Gotama…is staying at Ambalatthika.” And concerning that Blessed Lord
Gotama a good report has been spread about: “This Blessed Lord is an
Arahant, a fully-enlightened Buddha, perfected in knowledge and conduct,
a Well-Farer, Knower of the worlds, unequalled Trainer of men to be
tamed, Teacher of Gods and humans, a Buddha, a Blessed Lord.” He
proclaims this world with its Gods, Maras and Brahmas, the world of
ascetics and Brahmins with its princes and people, having come to know
it by his own knowledge. He teaches a Dhamma that is lovely in its
beginning, lovely in its middle and lovely in its ending, in the spirit
and in the letter, and he displays the fully-perfected, thoroughly
purified holy life. And indeed it is good to such Arahants.” And at
that the Brahmins and householders, leaving Khanumata in great numbers,
went to Ambalatthika.
the Brahmins and householders of Khanumata heard say: “The ascetic
Gotama…is staying at Ambalatthika.” And concerning that Blessed Lord
Gotama a good report has been spread about: “This Blessed Lord is an
Arahant, a fully-enlightened Buddha, perfected in knowledge and conduct,
a Well-Farer, Knower of the worlds, unequalled Trainer of men to be
tamed, Teacher of Gods and humans, a Buddha, a Blessed Lord.” He
proclaims this world with its Gods, Maras and Brahmas, the world of
ascetics and Brahmins with its princes and people, having come to know
it by his own knowledge. He teaches a Dhamma that is lovely in its
beginning, lovely in its middle and lovely in its ending, in the spirit
and in the letter, and he displays the fully-perfected, thoroughly
purified holy life. And indeed it is good to such Arahants.” And at
that the Brahmins and householders, leaving Khanumata in great numbers,
went to Ambalatthika.
Just
then, Kutadanta had gone up to his verandah for his midday rest.
Seeing all the Brahmins and householders making for Ambalatthika, he
asked his steward the reason. The steward replied: “Sir, it is the
ascetic Gotama, concerning whom a good report has been spread about:
“This Blessed Lord is an Arahant…a Buddha, a Blessed Lord.” That is why
they are going to see him.
then, Kutadanta had gone up to his verandah for his midday rest.
Seeing all the Brahmins and householders making for Ambalatthika, he
asked his steward the reason. The steward replied: “Sir, it is the
ascetic Gotama, concerning whom a good report has been spread about:
“This Blessed Lord is an Arahant…a Buddha, a Blessed Lord.” That is why
they are going to see him.
Then
Kutadanta thought: “I have heard that the ascetic Gotama understands
how to conduct successfully the triple sacrifice with its sixteen
requisites. Now I do not understand all this, but I want to make a big
sacrifice. Suppose, I were to go to the ascetic Gotama and ask him
about the matter.” So he sent his steward to the Brahmins and
householders of Khanumata to ask them to wait for him.
Kutadanta thought: “I have heard that the ascetic Gotama understands
how to conduct successfully the triple sacrifice with its sixteen
requisites. Now I do not understand all this, but I want to make a big
sacrifice. Suppose, I were to go to the ascetic Gotama and ask him
about the matter.” So he sent his steward to the Brahmins and
householders of Khanumata to ask them to wait for him.
And
at that time several hundred Brahmins were staying at Khanumata
intending to take part in Kutadanta’s sacrifice. Hearing of his
intention to visit the ascetic Gotama, they went and asked him if this
were true. “So it is, gentlemen, I am going to visit the ascetic
Gotama.”
at that time several hundred Brahmins were staying at Khanumata
intending to take part in Kutadanta’s sacrifice. Hearing of his
intention to visit the ascetic Gotama, they went and asked him if this
were true. “So it is, gentlemen, I am going to visit the ascetic
Gotama.”
“Sir,
do not visit the ascetic Gotama …” (exactly the same arguments as at
Digha Nikáya 4 verse 5) … it is not fitting that you should do so! If
the Reverend Sonadanda goes to visit the ascetic Gotama, his reputation
will decrease, and that of the ascetic Gotama will increase. This
being so, it is not right that the Reverend Sonandanda should visit the
ascetic Gotama, but rather the ascetic Gotama should visit him.”
do not visit the ascetic Gotama …” (exactly the same arguments as at
Digha Nikáya 4 verse 5) … it is not fitting that you should do so! If
the Reverend Sonadanda goes to visit the ascetic Gotama, his reputation
will decrease, and that of the ascetic Gotama will increase. This
being so, it is not right that the Reverend Sonandanda should visit the
ascetic Gotama, but rather the ascetic Gotama should visit him.”
“The
Reverend Sonadanda is well-born on both the mother’s and the father’s
side, of pure descent to the seventh generation, unbroken, of
irreproachable birth, and therefore he should not call on the ascetic
Gotama, but rather the ascetic Gotama should call on him. The Reverend
Sonadanda is possessed of great wealth and resources…The Reverend
Sonadanda is a scholar, versed in the mantras, accomplished in the Three
Vedas, a skilled expounder of the rules and rituals, the lore of sounds
and meanings and, fifthly, oral tradition - an expounder, fully versed
in natural philosophy and the marks of a Great Man. The Reverend
Sonadanda is handsome, good-looking, pleasing, of the most beautiful
complexion, in form and countenance like Brahma, of no mean appearance.
He is virtuous, of increasing virtue, endowed with increasing virtue.
He is well-spoken, of pleasing address, polite, of pure and clear
enunciation, speaking to the point. He is the teacher’s teacher of
many, teaching the mantras to three hundred youths, and many young men
come from different districts and regions seeking to learn the mantras
in his presence, desirous to learn them from him. He is aged, grown
old, venerable, advanced in years, long past his youth, whereas the
ascetic Gotama is youthful and newly gone forth as a wanderer. The
Reverend Sonadanda is esteemed, made much of, honored, revered,
worshipped by King Seniya Bimbisara and by the Brahmin Pokkharasati. He
lives at Campa, a populous place, full of grass, timber, water and
corn, which has been given to him by King Seniya Bimbisara of Magadha as
a royal gift, and with royal powers.
Reverend Sonadanda is well-born on both the mother’s and the father’s
side, of pure descent to the seventh generation, unbroken, of
irreproachable birth, and therefore he should not call on the ascetic
Gotama, but rather the ascetic Gotama should call on him. The Reverend
Sonadanda is possessed of great wealth and resources…The Reverend
Sonadanda is a scholar, versed in the mantras, accomplished in the Three
Vedas, a skilled expounder of the rules and rituals, the lore of sounds
and meanings and, fifthly, oral tradition - an expounder, fully versed
in natural philosophy and the marks of a Great Man. The Reverend
Sonadanda is handsome, good-looking, pleasing, of the most beautiful
complexion, in form and countenance like Brahma, of no mean appearance.
He is virtuous, of increasing virtue, endowed with increasing virtue.
He is well-spoken, of pleasing address, polite, of pure and clear
enunciation, speaking to the point. He is the teacher’s teacher of
many, teaching the mantras to three hundred youths, and many young men
come from different districts and regions seeking to learn the mantras
in his presence, desirous to learn them from him. He is aged, grown
old, venerable, advanced in years, long past his youth, whereas the
ascetic Gotama is youthful and newly gone forth as a wanderer. The
Reverend Sonadanda is esteemed, made much of, honored, revered,
worshipped by King Seniya Bimbisara and by the Brahmin Pokkharasati. He
lives at Campa, a populous place, full of grass, timber, water and
corn, which has been given to him by King Seniya Bimbisara of Magadha as
a royal gift, and with royal powers.
This
being so, it is not proper that the Reverend Kutadanta should visit the
ascetic Gotama, but rather the ascetic Gotama should visit him.”
being so, it is not proper that the Reverend Kutadanta should visit the
ascetic Gotama, but rather the ascetic Gotama should visit him.”
Then
Kutadanta said to the Brahmins : “Now listen, gentlemen, as to why it
is fitting for us to visit the Reverend Gotama, and why it is not
fitting for him to visit us…” (exactly the same as Digha Nikáya 4 verse
6)…The ascetic Gotama is well-born on both sides of pure descent to the
seventh generation, unbroken, of irreproachable birth …(as Digha
Nikáya 4 verse 5). Therefore it is fitting for us to visit him. He
went forth, leaving a great body of kinsmen. In fact he gave up much
gold and wealth to go forth, both hidden away and openly displayed. The
ascetic Gotama, while youthful, a black-haired youth, in the prime of
his young days, in the first stage of life went forth from the household
life into homelessness. Leaving his grieving parents weeping with
tear-stained faces, having cut off his hair and beard and put on yellow
robes, he went forth into homelessness. He is handsome …
virtuous…well-spoken…the teacher’s teacher of many. He has abandoned
sensuality and dispelled vanity. He teaches action and the results of
action, honoring the blameless Brahmin way of life. He is a wanderer of
high birth, of a leading Khattiya family. He is a wanderer from a
wealthy family, of great wealth and possessions. People come to consult
him from foreign kingdoms and foreign lands. Many thousands of Devas
have taken refuge with him.
Kutadanta said to the Brahmins : “Now listen, gentlemen, as to why it
is fitting for us to visit the Reverend Gotama, and why it is not
fitting for him to visit us…” (exactly the same as Digha Nikáya 4 verse
6)…The ascetic Gotama is well-born on both sides of pure descent to the
seventh generation, unbroken, of irreproachable birth …(as Digha
Nikáya 4 verse 5). Therefore it is fitting for us to visit him. He
went forth, leaving a great body of kinsmen. In fact he gave up much
gold and wealth to go forth, both hidden away and openly displayed. The
ascetic Gotama, while youthful, a black-haired youth, in the prime of
his young days, in the first stage of life went forth from the household
life into homelessness. Leaving his grieving parents weeping with
tear-stained faces, having cut off his hair and beard and put on yellow
robes, he went forth into homelessness. He is handsome …
virtuous…well-spoken…the teacher’s teacher of many. He has abandoned
sensuality and dispelled vanity. He teaches action and the results of
action, honoring the blameless Brahmin way of life. He is a wanderer of
high birth, of a leading Khattiya family. He is a wanderer from a
wealthy family, of great wealth and possessions. People come to consult
him from foreign kingdoms and foreign lands. Many thousands of Devas
have taken refuge with him.
This
good report has been spread about him : “This Blessed Lord is an
Arahant, a fully-enlightened Buddha, perfected in knowledge and
conduct…”He bears the thirty-two marks of a Great Man. He is welcoming,
kindly of speech, courteous, genial, clear and ready of speech. He is
attended by four assemblies, revered, honored, esteemed and worshipped
by them. Many Devas and humans are devoted to him. Whenever he stays
in any town or village, that place is not troubled by non-human beings.
He has a crowd, a multitude of followers, is a teacher of many, he is
consulted by the chief of the various leaders of sects. It is not the
way with the ascetic Gotama’s reputation, as it is with that of some
ascetics and Brahmins, about whom this or that is reported - the ascetic
Gotama’s fame is based on his achievement of unsurpassed wisdom and
conduct. Indeed King Seniya Bimbisara of Magadha has gone for refuge to
him together with his son, his wife, his followers and his ministers.
So have King Pasenadi of Kosala and the Brahmin Pokkharasati. He is
revered, honored, esteemed and worshipped by them.
good report has been spread about him : “This Blessed Lord is an
Arahant, a fully-enlightened Buddha, perfected in knowledge and
conduct…”He bears the thirty-two marks of a Great Man. He is welcoming,
kindly of speech, courteous, genial, clear and ready of speech. He is
attended by four assemblies, revered, honored, esteemed and worshipped
by them. Many Devas and humans are devoted to him. Whenever he stays
in any town or village, that place is not troubled by non-human beings.
He has a crowd, a multitude of followers, is a teacher of many, he is
consulted by the chief of the various leaders of sects. It is not the
way with the ascetic Gotama’s reputation, as it is with that of some
ascetics and Brahmins, about whom this or that is reported - the ascetic
Gotama’s fame is based on his achievement of unsurpassed wisdom and
conduct. Indeed King Seniya Bimbisara of Magadha has gone for refuge to
him together with his son, his wife, his followers and his ministers.
So have King Pasenadi of Kosala and the Brahmin Pokkharasati. He is
revered, honored, esteemed and worshipped by them.
The
ascetic Gotama has arrived in Campa and is staying by Gaggara’s
lotus-pond. And whatever ascetics and Brahmins come to our territory
are our guests. And we should revere, honor, esteem and worship guests.
Having come to Gaggara’s lotus-pond, the ascetic Gotama is such a
guest, and should be treated as such. Therefore it is not proper that
he should come to us, but rather we should go to him. However much I
might praise the ascetic Gotama, that praise is insufficient, he is
beyond all praise.”
ascetic Gotama has arrived in Campa and is staying by Gaggara’s
lotus-pond. And whatever ascetics and Brahmins come to our territory
are our guests. And we should revere, honor, esteem and worship guests.
Having come to Gaggara’s lotus-pond, the ascetic Gotama is such a
guest, and should be treated as such. Therefore it is not proper that
he should come to us, but rather we should go to him. However much I
might praise the ascetic Gotama, that praise is insufficient, he is
beyond all praise.”
The
ascetic Gotama has arrived in Khanumata and is staying at Ambalatthika.
And whatever ascetics or Brahmins come to our territory are our guests
…He is beyond all praise.”
ascetic Gotama has arrived in Khanumata and is staying at Ambalatthika.
And whatever ascetics or Brahmins come to our territory are our guests
…He is beyond all praise.”
On
hearing this, the Brahmins said: “Sir, since you praise the ascetic
Gotama so much, then even if he were to live a hundred yojanas from
here, it would be fitting for a believing clansman to go with a
shoulder-bag to visit him. And, sir, we shall all go to visit the
ascetic Gotama.” And so Kutadanta went with a large company of Brahmins
to Ambalatthika. He approached the Lord, exchanged courtesies with
him, and sat down to one side. Some of the Brahmins and householders of
Khanumata made obeisance to the Lord, some exchanged courtesies with
him, some saluted him with joined palms, some announced their names and
clan, and some sat down to one side in silence.
hearing this, the Brahmins said: “Sir, since you praise the ascetic
Gotama so much, then even if he were to live a hundred yojanas from
here, it would be fitting for a believing clansman to go with a
shoulder-bag to visit him. And, sir, we shall all go to visit the
ascetic Gotama.” And so Kutadanta went with a large company of Brahmins
to Ambalatthika. He approached the Lord, exchanged courtesies with
him, and sat down to one side. Some of the Brahmins and householders of
Khanumata made obeisance to the Lord, some exchanged courtesies with
him, some saluted him with joined palms, some announced their names and
clan, and some sat down to one side in silence.
Sitting
to one side, Kutadanta addressed the Lord: “Reverend Gotama, I have
heard that you understand how to conduct successfully the triple
sacrifice with its sixteen requisites. Now I do not understand all
this, but I want to make a big sacrifice. It would be well if the
ascetic Gotama were to explain this to me.” “Then listen, Brahmin, pay
proper attention, and I will explain. “Yes, Sir,” said Kutadanta, and
the Lord said:
to one side, Kutadanta addressed the Lord: “Reverend Gotama, I have
heard that you understand how to conduct successfully the triple
sacrifice with its sixteen requisites. Now I do not understand all
this, but I want to make a big sacrifice. It would be well if the
ascetic Gotama were to explain this to me.” “Then listen, Brahmin, pay
proper attention, and I will explain. “Yes, Sir,” said Kutadanta, and
the Lord said:
“Brahmin,
once upon a time there was a king called Mahavijita. [3] He was rich,
of great wealth and resources, with an abundance of gold and silver, of
possessions and requisites, of money and money’s worth, with a full
treasury and granary. And when King Mahavijita was musing in private,
the thought came to him : “I have acquired extensive wealth in human
terms, I occupy a wide extent of land which I have conquered. Suppose
now I were to make a great sacrifice which would be to my benefit and
happiness for a long time?” And calling his minister-chaplain, [4] he
told him his thought: “I want to make a big sacrifice. Instruct me,
Reverend Sir, how this may be to my lasting benefit and happiness.”
once upon a time there was a king called Mahavijita. [3] He was rich,
of great wealth and resources, with an abundance of gold and silver, of
possessions and requisites, of money and money’s worth, with a full
treasury and granary. And when King Mahavijita was musing in private,
the thought came to him : “I have acquired extensive wealth in human
terms, I occupy a wide extent of land which I have conquered. Suppose
now I were to make a great sacrifice which would be to my benefit and
happiness for a long time?” And calling his minister-chaplain, [4] he
told him his thought: “I want to make a big sacrifice. Instruct me,
Reverend Sir, how this may be to my lasting benefit and happiness.”
The
chaplain replied: “Your Majesty’s country is beset by thieves, it is
ravaged, villages and towns are being destroyed, the countryside is
infested with brigands. If your Majesty were to tax this region, that
would be the wrong thing to do. Suppose Your Majesty were to think: “I
will get rid of this plague of robbers by executions and imprisonment,
or by confiscation, threats and banishment, the plague would not be
properly ended. Those who survived would later harm Your Majesty’s
realm. However, with this plan you can completely eliminate the plague.
To those in the kingdom who are engaged in cultivating crops and
raising cattle, let Your Majesty distribute grain and fodder; to those
in trade, give capital; to those in government service assign proper
living wages. Then those people, being intent on their occupations,
will not harm the kingdom. Your Majesty’s revenues will be great, the
land will be tranquil and not beset by thieves, and the people, with joy
in their hearts, will play with their children, and will dwell in open
houses.”
chaplain replied: “Your Majesty’s country is beset by thieves, it is
ravaged, villages and towns are being destroyed, the countryside is
infested with brigands. If your Majesty were to tax this region, that
would be the wrong thing to do. Suppose Your Majesty were to think: “I
will get rid of this plague of robbers by executions and imprisonment,
or by confiscation, threats and banishment, the plague would not be
properly ended. Those who survived would later harm Your Majesty’s
realm. However, with this plan you can completely eliminate the plague.
To those in the kingdom who are engaged in cultivating crops and
raising cattle, let Your Majesty distribute grain and fodder; to those
in trade, give capital; to those in government service assign proper
living wages. Then those people, being intent on their occupations,
will not harm the kingdom. Your Majesty’s revenues will be great, the
land will be tranquil and not beset by thieves, and the people, with joy
in their hearts, will play with their children, and will dwell in open
houses.”
And
saying: “So be it!” the king accepted the chaplain’s advice: he gave
grain and fodder, capital to those in trade…proper living wages…and the
people with joy in their hearts…dwelt in open houses.
saying: “So be it!” the king accepted the chaplain’s advice: he gave
grain and fodder, capital to those in trade…proper living wages…and the
people with joy in their hearts…dwelt in open houses.
Then
King Mahavijita sent for the chaplain and said: “I have got rid of the
plague of robbers; following your plan my revenue has grown, the land
is tranquil and not beset by thieves, and the people with joy in their
hearts play with their children, and dwell in open houses. Now I wish
to make a great sacrifice. Instruct me as to how this may be done to my
lasting benefit and happiness.” “For this, Sir, you should send for
your Khattiyas from town and country, your advisers and counselors, the
most influential Brahmins and the wealthy householders of your realm,
and say to them: “I wish to make a great sacrifice. Assist me in this,
gentlemen, that it may be to my lasting benefit and happiness.”
King Mahavijita sent for the chaplain and said: “I have got rid of the
plague of robbers; following your plan my revenue has grown, the land
is tranquil and not beset by thieves, and the people with joy in their
hearts play with their children, and dwell in open houses. Now I wish
to make a great sacrifice. Instruct me as to how this may be done to my
lasting benefit and happiness.” “For this, Sir, you should send for
your Khattiyas from town and country, your advisers and counselors, the
most influential Brahmins and the wealthy householders of your realm,
and say to them: “I wish to make a great sacrifice. Assist me in this,
gentlemen, that it may be to my lasting benefit and happiness.”
The
King agreed, and did so. “Sir, let the sacrifice begin, now is the
time, Your Majesty. These four assenting groups [5] will be the
accessories for the sacrifice.
King agreed, and did so. “Sir, let the sacrifice begin, now is the
time, Your Majesty. These four assenting groups [5] will be the
accessories for the sacrifice.
“King
Mahavijita is endowed with eight things. He is well-born on both
sides…(as Digha Nikáya 4 verse 5) of irreproachable birth. He is
handsome…of no mean appearance. He is rich … with a full treasury and
granary. He is powerful, having a four-branched army 6 that is loyal,
dependable, making bright his reputation among his enemies. He is a
faithful giver and host, not shutting his door against ascetics,
Brahmins and wayfarers, beggars and the needy - a fountain of goodness.
He is very learned in what should be learnt. He knows the meaning of
whatever is said, saying : “This is what that means.” He is a scholar,
accomplished, wise, competent to perceive advantage in the past, the
future or the present. 7 King Mahavijita is endowed with these eight
things. These constitute the accessories for the sacrifice.
Mahavijita is endowed with eight things. He is well-born on both
sides…(as Digha Nikáya 4 verse 5) of irreproachable birth. He is
handsome…of no mean appearance. He is rich … with a full treasury and
granary. He is powerful, having a four-branched army 6 that is loyal,
dependable, making bright his reputation among his enemies. He is a
faithful giver and host, not shutting his door against ascetics,
Brahmins and wayfarers, beggars and the needy - a fountain of goodness.
He is very learned in what should be learnt. He knows the meaning of
whatever is said, saying : “This is what that means.” He is a scholar,
accomplished, wise, competent to perceive advantage in the past, the
future or the present. 7 King Mahavijita is endowed with these eight
things. These constitute the accessories for the sacrifice.
“The
Brahmin chaplain is endowed with four things. He is well born … He is
a scholar, versed in the mantras … He is virtuous, of increasing
virtue, endowed with increasing virtue. He is learned, accomplished and
wise, and is the first or second to hold the sacrificial ladle. He has
these four qualities. These constitute the accessories to the
sacrifice.”
Brahmin chaplain is endowed with four things. He is well born … He is
a scholar, versed in the mantras … He is virtuous, of increasing
virtue, endowed with increasing virtue. He is learned, accomplished and
wise, and is the first or second to hold the sacrificial ladle. He has
these four qualities. These constitute the accessories to the
sacrifice.”
Then,
prior to the sacrifice, the Brahmin chaplain taught the King the three
modes. “It might be that Your Majesty might have some regrets about the
intended sacrifice: “I am going to lose a lot of wealth,” or during
the sacrifice: “I am losing a lot of wealth,” or after the sacrifice:
“I have lost a lot of wealth.” In such cases, Your Majesty should not
entertain such regrets.”
prior to the sacrifice, the Brahmin chaplain taught the King the three
modes. “It might be that Your Majesty might have some regrets about the
intended sacrifice: “I am going to lose a lot of wealth,” or during
the sacrifice: “I am losing a lot of wealth,” or after the sacrifice:
“I have lost a lot of wealth.” In such cases, Your Majesty should not
entertain such regrets.”
Then,
prior to the sacrifice, the chaplain dispelled the King’s qualms with
ten conditions for the recipient: “Sir, there will come to the
sacrifice those who take life and those who abstain from taking life.
To those who take life, so will it be to them; but those who abstain
from taking life will have a successful sacrifice and will rejoice in
it, and their hearts may be calmed within. There will come those who
take what is not given and those who refrain…those who indulge in sexual
misconduct and those who refrain…those who tell lies…indulge in
calumny, harsh and frivolous speech…those who are covetous and those who
are not, those who harbor ill-will and those who do not, those who have
wrong views and those who have right views. To those who have wrong
views it will turn out accordingly, but those who have right views will
have a successful sacrifice and will rejoice in it, and their hearts may
be calmed within.” So the chaplain dispelled the King’s doubts with
ten conditions.
prior to the sacrifice, the chaplain dispelled the King’s qualms with
ten conditions for the recipient: “Sir, there will come to the
sacrifice those who take life and those who abstain from taking life.
To those who take life, so will it be to them; but those who abstain
from taking life will have a successful sacrifice and will rejoice in
it, and their hearts may be calmed within. There will come those who
take what is not given and those who refrain…those who indulge in sexual
misconduct and those who refrain…those who tell lies…indulge in
calumny, harsh and frivolous speech…those who are covetous and those who
are not, those who harbor ill-will and those who do not, those who have
wrong views and those who have right views. To those who have wrong
views it will turn out accordingly, but those who have right views will
have a successful sacrifice and will rejoice in it, and their hearts may
be calmed within.” So the chaplain dispelled the King’s doubts with
ten conditions.
So
the chaplain instructed the King who was making the great sacrifice
with sixteen reasons, urged him, inspired him and gladdened his heart.
Someone might say: “King Mahavijita is making a great sacrifice, but he
has not invited his Khattiyas…his advisers and counselors, the most
influential Brahmins and wealthy householders …” But such words would
not be in accordance with the truth, since the King has invited them.
Thus the King may know that he will have a successful sacrifice and
rejoice in it, and his heart will be calmed within. Or someone might
say: “King Mahavijita is making a great sacrifice, but he is not
well-born on both sides…” But such words would not be in accordance
with the truth…Or someone might say: “His chaplain is not well-born…”
But such words would not be in accordance with the truth. Thus the
chaplain instructed the King with sixteen reasons…
the chaplain instructed the King who was making the great sacrifice
with sixteen reasons, urged him, inspired him and gladdened his heart.
Someone might say: “King Mahavijita is making a great sacrifice, but he
has not invited his Khattiyas…his advisers and counselors, the most
influential Brahmins and wealthy householders …” But such words would
not be in accordance with the truth, since the King has invited them.
Thus the King may know that he will have a successful sacrifice and
rejoice in it, and his heart will be calmed within. Or someone might
say: “King Mahavijita is making a great sacrifice, but he is not
well-born on both sides…” But such words would not be in accordance
with the truth…Or someone might say: “His chaplain is not well-born…”
But such words would not be in accordance with the truth. Thus the
chaplain instructed the King with sixteen reasons…
“In
this sacrifice, Brahmin, no bulls were slain, no goats or sheep, no
cocks and pigs, nor were various living beings subjected to slaughter,
nor were trees cut down for sacrificial posts, nor were grasses mown for
the sacrificial grass, and those who are called slaves or servants or
workmen did not perform their tasks for fear of blows or threats,
weeping and in tears. But those who wanted to do something did it,
those who did not wish to did not : they did what they wanted to do, and
not what they did not want to do. The sacrifice was carried out with
ghee, oil, butter, curds, honey and molasses.”
this sacrifice, Brahmin, no bulls were slain, no goats or sheep, no
cocks and pigs, nor were various living beings subjected to slaughter,
nor were trees cut down for sacrificial posts, nor were grasses mown for
the sacrificial grass, and those who are called slaves or servants or
workmen did not perform their tasks for fear of blows or threats,
weeping and in tears. But those who wanted to do something did it,
those who did not wish to did not : they did what they wanted to do, and
not what they did not want to do. The sacrifice was carried out with
ghee, oil, butter, curds, honey and molasses.”
“Then,
Brahmin, the Khattiyas…the ministers and counselors, the influential
Brahmins, the wealthy householders of town and country, having received a
sufficient income, came to King Mahavijita and said: “We have brought
sufficient wealth, Your Majesty, please accept it.” “But gentlemen, I
have collected together sufficient wealth. Whatever is left over, you
take away.”
Brahmin, the Khattiyas…the ministers and counselors, the influential
Brahmins, the wealthy householders of town and country, having received a
sufficient income, came to King Mahavijita and said: “We have brought
sufficient wealth, Your Majesty, please accept it.” “But gentlemen, I
have collected together sufficient wealth. Whatever is left over, you
take away.”
At
the King’s refusal, they went away to one side and consulted together.
“It is not right for us to take this wealth back to our own homes.
The King is making a great sacrifice. Let us follow his example.”
the King’s refusal, they went away to one side and consulted together.
“It is not right for us to take this wealth back to our own homes.
The King is making a great sacrifice. Let us follow his example.”
Then
the Khattiyas put their gifts to the east of the sacrificial pit, the
advisers and counselors set out theirs to the south, the Brahmins to the
west and the wealthy householders to the north. And in this sacrifice
no bulls were slain… nor were living beings subjected to slaughter…Those
who wanted to do something did it, those who did not wish to did
not…The sacrifice was carried out with ghee, oil, butter, curds, honey
and molasses. Thus there were the four assenting groups, and King
Mahavijita was endowed with eight things, and the chaplain with four
things in three modes. This, Brahmin, is called the sixteen-fold
successful sacrifice in three modes.
the Khattiyas put their gifts to the east of the sacrificial pit, the
advisers and counselors set out theirs to the south, the Brahmins to the
west and the wealthy householders to the north. And in this sacrifice
no bulls were slain… nor were living beings subjected to slaughter…Those
who wanted to do something did it, those who did not wish to did
not…The sacrifice was carried out with ghee, oil, butter, curds, honey
and molasses. Thus there were the four assenting groups, and King
Mahavijita was endowed with eight things, and the chaplain with four
things in three modes. This, Brahmin, is called the sixteen-fold
successful sacrifice in three modes.
At
this the Brahmins shouted loudly and noisily : “What a splendid
sacrifice! What a splendid way to perform a sacrifice!” But Kutadanta
sat in silence. And the Brahmins asked him why he did not applaud the
ascetic Gotama’s fine words. He replied: “It is not that I do not
applaud them. My head would split open if I did not.[8] But it
strikes me that the ascetic Gotama does not say : “I have heard this,”
or “It must have been like this,” but he says: “It was like this or
like that at the time.” And so, gentlemen, it seems to me that the
ascetic Gotama must have been at that time either King Mahavijita, the
lord of the sacrifice, or else the Brahmin chaplain who conducted the
sacrifice for him. Does the Reverend Gotama acknowledge that he
performed, or caused to be performed, such a sacrifice, and that in
consequence at death, after the breaking-up of the body, he was reborn
in a good sphere, a heavenly state?” “I do, Brahmin. I was the
Brahmin chaplain who conducted that sacrifice.”
this the Brahmins shouted loudly and noisily : “What a splendid
sacrifice! What a splendid way to perform a sacrifice!” But Kutadanta
sat in silence. And the Brahmins asked him why he did not applaud the
ascetic Gotama’s fine words. He replied: “It is not that I do not
applaud them. My head would split open if I did not.[8] But it
strikes me that the ascetic Gotama does not say : “I have heard this,”
or “It must have been like this,” but he says: “It was like this or
like that at the time.” And so, gentlemen, it seems to me that the
ascetic Gotama must have been at that time either King Mahavijita, the
lord of the sacrifice, or else the Brahmin chaplain who conducted the
sacrifice for him. Does the Reverend Gotama acknowledge that he
performed, or caused to be performed, such a sacrifice, and that in
consequence at death, after the breaking-up of the body, he was reborn
in a good sphere, a heavenly state?” “I do, Brahmin. I was the
Brahmin chaplain who conducted that sacrifice.”
“And,
Reverend Gotama, is there any other sacrifice that is simpler, less
difficult, more fruitful and profitable than this three-fold sacrifice
with its sixteen attributes?” “There is, Brahmin.”
Reverend Gotama, is there any other sacrifice that is simpler, less
difficult, more fruitful and profitable than this three-fold sacrifice
with its sixteen attributes?” “There is, Brahmin.”
“What
is it, Reverend Gotama?” “Whenever regular family gifts are given to
virtuous ascetics, these constitute a sacrifice more fruitful and
profitable than that.”
is it, Reverend Gotama?” “Whenever regular family gifts are given to
virtuous ascetics, these constitute a sacrifice more fruitful and
profitable than that.”
“Why, Reverend Gotama, and for what reason is this better?”
“Brahmin,
no Arahants or those who have attained the Arahant path will attend
such a sacrifice. Why? Because there they see beatings and
throttlings, so they do not attend. But they will attend the sacrifice
at which regular family gifts are given to virtuous ascetics, because
there are no beatings or throttlings. That is why this kind of
sacrifice is more fruitful and profitable.”
no Arahants or those who have attained the Arahant path will attend
such a sacrifice. Why? Because there they see beatings and
throttlings, so they do not attend. But they will attend the sacrifice
at which regular family gifts are given to virtuous ascetics, because
there are no beatings or throttlings. That is why this kind of
sacrifice is more fruitful and profitable.”
“But, Reverend Gotama, is there any other sacrifice that is more profitable than either of these?” “There is, Brahmin.”
“What
is it, Reverend Gotama?” “Brahmin, if anyone provides shelter for the
Sangha coming from the four quarters, that constitutes a more
profitable sacrifice.”
is it, Reverend Gotama?” “Brahmin, if anyone provides shelter for the
Sangha coming from the four quarters, that constitutes a more
profitable sacrifice.”
“But, Reverend Gotama, is there any sacrifice that is more profitable than these three?”
“There is, Brahmin.”
“What
is it, Reverend Gotama?” “Brahmin, if anyone with a pure heart goes
for refuge to the Buddha, the Dhamma and the Sangha, that constitutes a
sacrifice more profitable than any of these three.”
is it, Reverend Gotama?” “Brahmin, if anyone with a pure heart goes
for refuge to the Buddha, the Dhamma and the Sangha, that constitutes a
sacrifice more profitable than any of these three.”
“But, Reverend Gotama, is there any sacrifice that is more profitable than these four?”
“There is, Brahmin.”
“What
is it, Reverend Gotama?” “Brahmin, if anyone with a pure heart
undertakes the precepts - to refrain from taking life, from taking what
is not given, from sexual immorality, from lying speech and from taking
strong drink and sloth-producing drugs - that constitutes a sacrifice
more profitable than any of these four.”
is it, Reverend Gotama?” “Brahmin, if anyone with a pure heart
undertakes the precepts - to refrain from taking life, from taking what
is not given, from sexual immorality, from lying speech and from taking
strong drink and sloth-producing drugs - that constitutes a sacrifice
more profitable than any of these four.”
“But, Reverend Gotama, is there any sacrifice that is more profitable than these five?”
“There is, Brahmin.”
“What
is it, Reverend Gotama?” “Brahmin, a Tathágata arises in this world,
an Arahant, a fully-enlightened Buddha, endowed with wisdom and conduct,
Well-Farer, Knower of the worlds, incomparable Trainer of men to be
tamed, Teacher of Gods and humans, enlightened and blessed. He, having
realized it by his own super-knowledge, proclaims this world with its
Devas, Maras and Brahmas, its princes and people. He preaches the
Dhamma which is lovely in its beginning, lovely in its middle, lovely in
its ending, in the spirit and in the letter, and displays the
fully-perfected and purified holy life. A disciple goes forth and
practices the moralities, etc (Digha Nikáya 2 verses 41-74). Thus a
monk is perfected in morality. He attains the four jhanas (Digha
Nikáya 2 verses 75-82). That, Brahmin, is a sacrifice… more profitable.
He attains various insights (Digha Nikáya verses 83-95), and the
cessation of the corruptions (Digha Nikáya 2 verse 97). He knows:
“There is nothing further in this world. That Brahmin, is a sacrifice
that is simpler, less difficult, more fruitful and more profitable than
all the others. And beyond this there is no sacrifice that is greater
and more perfect.”
is it, Reverend Gotama?” “Brahmin, a Tathágata arises in this world,
an Arahant, a fully-enlightened Buddha, endowed with wisdom and conduct,
Well-Farer, Knower of the worlds, incomparable Trainer of men to be
tamed, Teacher of Gods and humans, enlightened and blessed. He, having
realized it by his own super-knowledge, proclaims this world with its
Devas, Maras and Brahmas, its princes and people. He preaches the
Dhamma which is lovely in its beginning, lovely in its middle, lovely in
its ending, in the spirit and in the letter, and displays the
fully-perfected and purified holy life. A disciple goes forth and
practices the moralities, etc (Digha Nikáya 2 verses 41-74). Thus a
monk is perfected in morality. He attains the four jhanas (Digha
Nikáya 2 verses 75-82). That, Brahmin, is a sacrifice… more profitable.
He attains various insights (Digha Nikáya verses 83-95), and the
cessation of the corruptions (Digha Nikáya 2 verse 97). He knows:
“There is nothing further in this world. That Brahmin, is a sacrifice
that is simpler, less difficult, more fruitful and more profitable than
all the others. And beyond this there is no sacrifice that is greater
and more perfect.”
“Excellent,
Reverend Gotama, excellent! It is as if someone were to set up what
had been knocked down, or to point out the way to one who had got lost,
or to bring an oil-lamp into a dark place, so that those with eyes could
see what was there. Just so the Reverend Gotama has expounded the
Dhamma in various ways, may the Reverend Gotama accept me as a
lay-follower from this day forth as long as life shall last! And,
Reverend Gotama, I set free the seven hundred bulls, seven hundred
bullocks, seven hundred heifers, seven hundred he-goats and seven
hundred rams. I grant them life, let them be fed with green grass and
given cool water to drink, and let cool breezes play upon them.”
Reverend Gotama, excellent! It is as if someone were to set up what
had been knocked down, or to point out the way to one who had got lost,
or to bring an oil-lamp into a dark place, so that those with eyes could
see what was there. Just so the Reverend Gotama has expounded the
Dhamma in various ways, may the Reverend Gotama accept me as a
lay-follower from this day forth as long as life shall last! And,
Reverend Gotama, I set free the seven hundred bulls, seven hundred
bullocks, seven hundred heifers, seven hundred he-goats and seven
hundred rams. I grant them life, let them be fed with green grass and
given cool water to drink, and let cool breezes play upon them.”
Then
the Lord delivered a graduated discourse to Kutadanta, on generosity,
on morality and on heaven, showing the danger, degradation and
corruption of sense-desires, and the profit of renunciation. And when
the Lord knew that Kutadanta’s mind was ready, pliable, free from the
hindrances, joyful and calm, then he preached a sermon on Dhamma in
brief : on suffering, its origin, its cessation, and the path. And just
as a clean cloth from which all stains have been removed receives the
dye perfectly, so in the Brahmin Kutadanta, as he sat there, there arose
the pure and spotless Dhamma-eye and he knew: “Whatever things have an
origin must come to cessation.”
the Lord delivered a graduated discourse to Kutadanta, on generosity,
on morality and on heaven, showing the danger, degradation and
corruption of sense-desires, and the profit of renunciation. And when
the Lord knew that Kutadanta’s mind was ready, pliable, free from the
hindrances, joyful and calm, then he preached a sermon on Dhamma in
brief : on suffering, its origin, its cessation, and the path. And just
as a clean cloth from which all stains have been removed receives the
dye perfectly, so in the Brahmin Kutadanta, as he sat there, there arose
the pure and spotless Dhamma-eye and he knew: “Whatever things have an
origin must come to cessation.”
Then
Kutadanta, having seen, attained, experienced and penetrated the
Dhamma, having passed beyond doubt, transcended uncertainty, having
gained perfect confidence in the Teacher’s doctrine without relying on
others, said: “May the Reverend Gotama and his order of monks accept a
meal from me tomorrow!”
Kutadanta, having seen, attained, experienced and penetrated the
Dhamma, having passed beyond doubt, transcended uncertainty, having
gained perfect confidence in the Teacher’s doctrine without relying on
others, said: “May the Reverend Gotama and his order of monks accept a
meal from me tomorrow!”
The
Lord assented by silence. Then Kutadanta, seeing his consent, rose,
saluted the Lord, passed by to his right and departed. As day was
breaking, he caused hard and soft food to be prepared at his place of
sacrifice, and when it was ready he announced: “Reverend Gotama, it is
time; the meal is ready.”
Lord assented by silence. Then Kutadanta, seeing his consent, rose,
saluted the Lord, passed by to his right and departed. As day was
breaking, he caused hard and soft food to be prepared at his place of
sacrifice, and when it was ready he announced: “Reverend Gotama, it is
time; the meal is ready.”
And
the Lord, having risen early, went with robe and bowl and attended by
his monks to Kutadanta’ place of sacrifice and sat down on the prepared
seat. And Kutadanta served the Buddha and his monks with the finest
foods with his own hands until they were satisfied. And when the Lord
had eaten and taken his hand away from the bowl, Kutadanta took a low
stool and sat down to one side.
the Lord, having risen early, went with robe and bowl and attended by
his monks to Kutadanta’ place of sacrifice and sat down on the prepared
seat. And Kutadanta served the Buddha and his monks with the finest
foods with his own hands until they were satisfied. And when the Lord
had eaten and taken his hand away from the bowl, Kutadanta took a low
stool and sat down to one side.
Then
the Lord, having instructed Kutadanta with a talk on Dhamma, inspired
him, fired him with enthusiasm and delighted him, rose from his seat and
departed. [9]
the Lord, having instructed Kutadanta with a talk on Dhamma, inspired
him, fired him with enthusiasm and delighted him, rose from his seat and
departed. [9]
Footnotes:
[1] Not the same place as that mentioned in Digha Nikáya 1 but one similar to it [DA].
[2]
His name means “Sharp-tooth,” and RD is almost certainly right in
considering this an invented story. Apart from anything else, no
Brahmin would have consulted the Buddha, of all people, about how to
perform a sacrifice which was supposed to be their specialty. But at SN
3.1.9 we have the presumably historical story of how King Pasenadi of
Kosala planned a great sacrifice [though of only 500, not 700 bulls,
etc], with the Buddha’s versified comments. From the commentary, though
not the text, we hear that the King finally desisted from his
intention. Perhaps the Buddha told the King this story on that occasion
and the incident was later tactfully transferred from the King of
Kosala to an imaginary Brahmin “with royal powers” living in the
neighboring kingdom of Magadha.
His name means “Sharp-tooth,” and RD is almost certainly right in
considering this an invented story. Apart from anything else, no
Brahmin would have consulted the Buddha, of all people, about how to
perform a sacrifice which was supposed to be their specialty. But at SN
3.1.9 we have the presumably historical story of how King Pasenadi of
Kosala planned a great sacrifice [though of only 500, not 700 bulls,
etc], with the Buddha’s versified comments. From the commentary, though
not the text, we hear that the King finally desisted from his
intention. Perhaps the Buddha told the King this story on that occasion
and the incident was later tactfully transferred from the King of
Kosala to an imaginary Brahmin “with royal powers” living in the
neighboring kingdom of Magadha.
[3] “Lord Broadacres.”
[4] Purohitam. The king’s head-priest [Brahmanic], or domestic chaplain, acting at the same time as a sort of Prime Minister.
[5] The Khattiyas, counselors, Brahmins and householders.
[6] Elephants, cavalry, chariots and infantry.
[7]
By knowing the workings of kamma : good fortune now is due to past
kamma, and good deeds performed now will have similar results in the
future.
By knowing the workings of kamma : good fortune now is due to past
kamma, and good deeds performed now will have similar results in the
future.
[8] A curious threat that never comes to anything, and is of course pre-Buddhist.
[9]
In his important book Five Stages of Greek Religion [London, Watts and
Co., 1935, p. 38] Gilbert Murray has a fine passage in praise of the
Greek spirit. He writes : When really frightened the oracle generally
fell back on some remedy full of pain and blood. The medieval plan of
burning heretics alive had not yet been invented. But the history of
uncivilized man, if it were written, would provide a vast list of
victims, all of them innocent, who died or suffered to expiate some
portent or monstrum…with which they had nothing whatever to do…The sins
of the modern world in dealing with heretics and witches have perhaps
been more gigantic than those of primitive men, but one can hardly rise
from the record of these ancient observances without being haunted by
the judgment of the Roman poet : “Tantum religio potuit saudere
malorum” [”To so many evils was religion able to persuade men”], and
feeling with him that the lightening of this cloud, the taming of this
blind dragon, must rank among the very greatest services that Hellenism
wrought for mankind.
In his important book Five Stages of Greek Religion [London, Watts and
Co., 1935, p. 38] Gilbert Murray has a fine passage in praise of the
Greek spirit. He writes : When really frightened the oracle generally
fell back on some remedy full of pain and blood. The medieval plan of
burning heretics alive had not yet been invented. But the history of
uncivilized man, if it were written, would provide a vast list of
victims, all of them innocent, who died or suffered to expiate some
portent or monstrum…with which they had nothing whatever to do…The sins
of the modern world in dealing with heretics and witches have perhaps
been more gigantic than those of primitive men, but one can hardly rise
from the record of these ancient observances without being haunted by
the judgment of the Roman poet : “Tantum religio potuit saudere
malorum” [”To so many evils was religion able to persuade men”], and
feeling with him that the lightening of this cloud, the taming of this
blind dragon, must rank among the very greatest services that Hellenism
wrought for mankind.
Murray
seems only to think of human victims, and to be totally oblivious to
the fact that Buddhism had, a century before Socrates, been much more
radical in its abolition of cruelty to humans and animals, and with more
lasting results, at least as far as India and neighboring countries
were concerned.
seems only to think of human victims, and to be totally oblivious to
the fact that Buddhism had, a century before Socrates, been much more
radical in its abolition of cruelty to humans and animals, and with more
lasting results, at least as far as India and neighboring countries
were concerned.
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The Long Discourses: Sutta 5 - Kutadanta Sutta: Kutadanta & The Bloodless Sacrifice
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In
these series of Sutta recitations in English, this time, presenting the
vastly rich Long Discourses/Sayings (DN - Digha Nikāya) of the Buddha, I
used several sources in my attempt to present a more complete version
of each of the suttas. Therefore, I worked to include sections of suttas
that were omitted from several of the available editions of the DN, due
to their repetitive and “drill-like” formulation that although may seem
tiresome at times, nevertheless they do present as a crucial method of
teaching, which the Buddha applied in his dissemination of the Dhamma.
By including this key element back into the body of many of the
pertinent suttas has been my goal, as I tried my best to adhere to the
earliest versions of the Digha Nikāya. This almost algorithmic style of
repeating statements found in many of these and other suttas within the
Pāli Nikāyas, help the meditator to penetrate into the deeper layers of
understanding of the world, as one becomes able to ‘see things as they
truly come to be’ (yathā bhutaṃ pajānāti), which is a necessary step in
the experiencing of Nibbāna, as explained by Lord Buddha. This in itself
has been a crucial part of the decision to make these suttas available
to both the novice and the advanced student of Buddhist meditative
practice, as these help remove the mental contaminants and defilements
from the mind, according to the earliest known Teachings available of
the Buddha.
these series of Sutta recitations in English, this time, presenting the
vastly rich Long Discourses/Sayings (DN - Digha Nikāya) of the Buddha, I
used several sources in my attempt to present a more complete version
of each of the suttas. Therefore, I worked to include sections of suttas
that were omitted from several of the available editions of the DN, due
to their repetitive and “drill-like” formulation that although may seem
tiresome at times, nevertheless they do present as a crucial method of
teaching, which the Buddha applied in his dissemination of the Dhamma.
By including this key element back into the body of many of the
pertinent suttas has been my goal, as I tried my best to adhere to the
earliest versions of the Digha Nikāya. This almost algorithmic style of
repeating statements found in many of these and other suttas within the
Pāli Nikāyas, help the meditator to penetrate into the deeper layers of
understanding of the world, as one becomes able to ‘see things as they
truly come to be’ (yathā bhutaṃ pajānāti), which is a necessary step in
the experiencing of Nibbāna, as explained by Lord Buddha. This in itself
has been a crucial part of the decision to make these suttas available
to both the novice and the advanced student of Buddhist meditative
practice, as these help remove the mental contaminants and defilements
from the mind, according to the earliest known Teachings available of
the Buddha.
Please
Note: It is my wish that after the countless hours of preparing and
making these recordings freely available, you the listener will become
encouraged to obtain the actual hardcopy editions of this and the other
Nikāyas, as made available by the following authors, from their
respective publishers. It is to my teachers and these translators of the
Buddha’s Words, whose works I have consulted throughout this massive
project that I am utterly indebted, given their enormous efforts in
making the Words of The Elders available in the first place.
Note: It is my wish that after the countless hours of preparing and
making these recordings freely available, you the listener will become
encouraged to obtain the actual hardcopy editions of this and the other
Nikāyas, as made available by the following authors, from their
respective publishers. It is to my teachers and these translators of the
Buddha’s Words, whose works I have consulted throughout this massive
project that I am utterly indebted, given their enormous efforts in
making the Words of The Elders available in the first place.
These are:
Rhys Davids, T.W. & C.A.F. (1899; 1903; 1966), Dialogues of The Buddha. London: Pāli Text Society
Bodhi,
B. (1978). The Discourse on the All-Embracing Net of Views: The
Brahmajāla Sutta and its Commentaries, Kandy: Buddhist Publication
Society
B. (1978). The Discourse on the All-Embracing Net of Views: The
Brahmajāla Sutta and its Commentaries, Kandy: Buddhist Publication
Society
Bodhi, B.
(1984). The Great Discourse On Causation: The Mahānidāna Sutta and Its
Commentaries. Kandy: Buddhist Publication Society
(1984). The Great Discourse On Causation: The Mahānidāna Sutta and Its
Commentaries. Kandy: Buddhist Publication Society
Bodhi, B. (1989). The Fruits of Recluseship: The Sāmaññaphala Sutta and its Commentaries, Kandy: Buddhist Publication Society
Ñāṇananda, K. B. (2010). Nibbāna: the mind stilled. Kandy, Sri Lanka: Theravada Tipitaka Press
Walshe, M. (1995). The long discourses of the Buddha: A translation of the Digha Nikāya. Somerville, MA: Wisdom Publications.
About this project:
Over
the past 30+ years, in my quest for understanding the Dhamma, i.e. the
Teachings of Lord Buddha, I have dedicated countless hours studying the
suttas found in the Pāli Canon of the Theravada Tradition (Words of the
Elders) as I sat at the feet of many a great teacher, trying to learn
and grasp the meaning behind the words.
the past 30+ years, in my quest for understanding the Dhamma, i.e. the
Teachings of Lord Buddha, I have dedicated countless hours studying the
suttas found in the Pāli Canon of the Theravada Tradition (Words of the
Elders) as I sat at the feet of many a great teacher, trying to learn
and grasp the meaning behind the words.
In
these difficult times, however, where time itself has become truly
constricted in its abundance, the curious and struggling minds of
individuals do not necessarily have the same luxuries of sitting down
and reading the Nikāyas, let alone exploring their meaning, something
that was enjoyed only a generation or two earlier.
these difficult times, however, where time itself has become truly
constricted in its abundance, the curious and struggling minds of
individuals do not necessarily have the same luxuries of sitting down
and reading the Nikāyas, let alone exploring their meaning, something
that was enjoyed only a generation or two earlier.
Instead,
one becomes hesitant to even pick up one of the Nikāyas given their
massive volume, therefore, the danger of their inaccessibility (by
shying away from reading the Pāli Nikāyas) looms in the horizon; this,
while considering that many newcomers to the Dhamma are often petrified
to tackle the wonderful exploration that would otherwise be awaiting
them in those voluminous pages.
one becomes hesitant to even pick up one of the Nikāyas given their
massive volume, therefore, the danger of their inaccessibility (by
shying away from reading the Pāli Nikāyas) looms in the horizon; this,
while considering that many newcomers to the Dhamma are often petrified
to tackle the wonderful exploration that would otherwise be awaiting
them in those voluminous pages.
Thus,
as one of my own students expressed of her apprehension despite her
love for the Dhamma, to pick up one these precious texts, I saw it
necessary for posterity to go ahead and transfer these words onto audio.
I realize the amount of work, time and energy this would take, but the
necessity for making the Dhamma available in an age of scarcity of time
where most of our time is spent driving, sitting long hours in commute,
etc., becomes all the more relevant, if not imperative.
as one of my own students expressed of her apprehension despite her
love for the Dhamma, to pick up one these precious texts, I saw it
necessary for posterity to go ahead and transfer these words onto audio.
I realize the amount of work, time and energy this would take, but the
necessity for making the Dhamma available in an age of scarcity of time
where most of our time is spent driving, sitting long hours in commute,
etc., becomes all the more relevant, if not imperative.
Being
a Dhamma Teacher means nothing if there is no Dhamma available, which
means that is available whether through being read, studied, and in this
case, heard and listened to.
a Dhamma Teacher means nothing if there is no Dhamma available, which
means that is available whether through being read, studied, and in this
case, heard and listened to.
To
this end, I am dedicating my time and energy to do my small part and
record the precious words of Lord Buddha onto these audio files for
posterity, hoping that listeners would become able to taste them and
realize their fruits (through daily practice), by listening to and
understanding the wonderful gems within the words of Lord Buddha that
have survived the test of time during the last 2600 years.
this end, I am dedicating my time and energy to do my small part and
record the precious words of Lord Buddha onto these audio files for
posterity, hoping that listeners would become able to taste them and
realize their fruits (through daily practice), by listening to and
understanding the wonderful gems within the words of Lord Buddha that
have survived the test of time during the last 2600 years.
Mettacittena,
“Candana” (Garbis J. Bartanian, Doctor of Buddhist Ministry (DBMin), LMFT).
