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5.Buddha’s words- Do Good-Purify Mind to Attain Nibbana.
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 5.Buddha’s words- Do Good-Purify Mind to Attain Nibbana.


𝓛𝓔𝓢𝓢𝓞𝓝 4304 Wed 5 Jan 2022

Buddhasasana - English Section


Vitthata Sutta
— In detail —
Viraddha Sutta
— Neglected —
Kushinara Nibbana Bhumi Pagoda
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Yo ca
vassasatam jive
apassam dhammamuttamam
Ekaham jivitam seyyo
passato dhammamuttamam
(Dhammapada, 115)
Though
one should live a hundred years
not seeing Dhamma supreme,
yet better is life for a single day
seeing Dhamma supreme.



What is Buddhism? (Buddhist
Society of Western Australia)

Buddhism in a Nutshell. Venerable Narada
Mahathera

Basic Buddhism - A Modern Introduction to the Buddha’s
Teaching
. V. A. Gunasekara

What is Theravada
Buddhism?
John Bullitt
What is Theravada? Maung Kyauk Seinn
Theravada - Mahayana Buddhism. Venerable W.
Rahula Mahathera
What is Theravada Buddhism? V. A. Gunasekara

Theravada Buddhism in
Vietnam
. Binh Anson

1. Books:

(*)
Chanting Book (with accompanied sound files). The Buddhist Society of
Western Australia

(*) Buddhist Dictionary - Manual of
Buddhist Terms and Doctrines. Venerable Nyanatiloka Mahathera
(*) Concise Pali-English Buddhist
Dictionary. Venerable Buddhadatta Mahathera
(*) Concise
Pali-Vietnamese Buddhist Dictionary. Venerable Buu-Chon Mahathera  
(*) English-Pali Dictionary. Metta Net,
Sri Lanka. 
(*) Small Pali-English Glossary of
Buddhist Terms. Bhikkhu Bodhi


(*) Word of the Buddha. Venerable Nyanatiloka
Mahathera

(*) What Buddhists Believe. Venerable
K. Sri Dhammananda Mahathera

(*)
Human Life and Problems. Venerable K. Sri Dhammananda
Mahathera

(*) The Buddha and His Teachings.
Venerable Narada Mahathera

(*)
The Noble Eightfold Path: The Way to the End of Suffering. Bhikkhu Bodhi
(*) Eightfold Path for the Housholder. Ten
Talks by Jack Kornfield
(*) Eight Talks on Vipassana Meditation. Sayadaw
U Janaka

(*) Mindfulness in Plain English.
Venerable H.
Gunaratana Mahathera

(*) Living Meditation, Living Insight. Dr.
Thynn Thynn

(*) The Jhanas in Theravada Buddhist
Meditation. Venerable H. Gunaratana Mahathera.
(*) A Swift Pair of Messengers. Bhikkhu
Sujato.


(*) Right View - The Sammaditthi Sutta and
its Commentary. Translated by Bhikkhu Nanamoli, edited and revised
by Bhikkhu Bodhi
(*) The Gentle Way of Buddhist Meditation -
Dhamma Talks by Godwin Samararatne, Hongkong, 1997
(*) Beyond Belief. A. L. De Silva

(*)
Good Question, Good Answer. Bhikkhu S. Dhammika
(*) A Young People’s Life of the Buddha. Bhikkhu
Silacara
(*) The Life of the Buddha. Radhika
Abeysekera

(*) Relatives and Disciples of the Buddha. Radhika
Abeysekera

(*)
The Abhidharma. Peter Della Santina
(*) Abhidhamma in daily
life. Nina Van Gorkom

(*) The Mind in Early Buddhism. Venerable
Thich Minh-Thanh.

(*)
Here and Now - A Series of 10 Dhamma Talks. Ayya Khema.

(*) All of Us -
Beset by Birth, Decay and Death - A Series of 12 Dhamma Talks. Ayya
Khema.

(*) Beginnings: The Pali sutras. Samanera
Bodhesako.

(*) Living Dhamma - A Collection of 7
Talks. Venerable Ajahn Chah. 
(*)


Key to Liberation and The Path to Peace - Talks on Dhamma Practice.
Venerable Ajahn Chah.
(*) The Concept of Personality
Revealed Through The Pancanikaya. Venerable Thich Chon-Thien. 
(*) Starting Out Small - A Collection
of Talks for Beginning Meditators. Ajahn Lee Dhammadharo.
(*) A Discourse on
Paticcasamuppada (Dependent Origination). Venerable Mahasi Sayadaw. 
 
(*) A Discourse on
Malukyaputta Sutta. Venerable Mahasi Sayadaw. 
(*) Handbook for Mankind. Bhikkhu
Buddhadasa.
(*) The Coming Buddha, Ariya
Metteyya. Sayagyi U Chit Tin.

(*)
Buddhism as the Foundation of Science. Bhikkhu Prayudh Payutto
(*) Buddhist Outlook on Daily Life. Nina
van Gorkom
(*) Essential Themes of Buddhist Lectures.
Venerable Sayadaw Ashin U Thittila 
(*) Seeing the way. Various Western disciples of Venerable Ajahn Chah.

(*) A Technique of Living. Leonard A. Bullen.

(*) Milindapanha and Nagasenabhikshu Sutra -
A Comparative Study. Bhikkhu Thich Minh Chau.
(*) Catupatisambhida in Theravada Buddhism
(The Fourfold Analytical Knowledge In Pali Literature). Bhikkhu
Kusalaguna.

2. Suttas (Discourses):

(*) Overview of
the Pali Canon. Venerable Narada Mahathera
(*) Pali Text Society: Information on Pali
Literature and Publications
(*) The Buddhist Scriptures. Sayadaw U
Sobhana

(*) Guide to the Tipitaka.
U Ko Lay
(*) List of Commentaries to the Tipitaka.
(*) Beyond the Tipitaka - A Field Guide to Post-canonical Pali Literature.
John Bullitt
(*) Chronology of the Pali Canon.
Bimala Churn Law.
(*) How old is the Suttapitaka? The relative
value of textual and epigraphical sources for the study of early Indian
Buddhism. Alexander Wynne.

(*) Setting the
Wheel of Dhamma in Motion
(*) The Four Noble Truths and the Noble Eightfold
Path
(*) The Noble Eightfold Path
(*) The Abhidhamma Philosophy: Its Estimation in
the Past and its value for the Present. Venerable Nyanaponika Mahathera

(*) The
Majjhima Nikaya
(Collection of Middle Length Discourses): 152 suttas, translated
by Sister Upalavanna.
(*) Dhammapada Stories,
translated by Daw Mya Tin.
(*) The Mahavamsa - The Great Chronicle of Lanka
from 6th Century BC to 4th Century AD. Translated by Wilhelm Geiger.

(*) Greater
Discourse on Foundations of Mindfulness
(*) Discourse on Mindfulness of Breathing (Ananda
Sutta)
(*) Discourse on Mindfulness of Breathing
(Anapanasati Sutta)
(*) Discourse on Mindfulness Immersed in the Body
(Kayagata-sati Sutta)
(*) Factors of Concentration
(*) Four Grounds of Mindfulness (Nian Chu Jing,
Chinese Madhyama-Agama)
(*) One Way in (Yi Ru Dao Jing, Chinese
Ekottara-agama)
(*) The Path to Enlightenment - Extracts from
the Suttas

(*) The
Eight-Precept Observance. Somdet Phra Buddhaghosacariya (Nanavara Thera)
(*) The 5 Precepts. BuddhaDharma web site
(*) Discipline and Conventions of
Theravada Buddhist Renunciate Communities - A Guide for the Western
Sangha
(*) The Bhikkhus’ Rules: FAQs. Bhikkhu
Ariyesako
(*) The ordination procedures and some Vinaya
rules. Chanmyay Sayadaw Ashin Janakabhivamsa.

(*) Bhikkhuni
Patimokkha - English translation.

(*) A Life Free from Money: Information about the
Money Rules for Buddhist Monks and Nuns. Bhikkhu Dhamminda.


(*)
Understanding Vinaya. Ajahn Chah
(*) Vinaya: Ownership and Administration of
Monasteries. Ajahn Brahmavamso
(*) Vinaya: Monks and Money. Ajahn
Brahmavamso

(*) Vinaya: The Four Disrobing Offences. Ajahn
Brahmavamso

(*) Vinaya: Wrong Livelihood. Ajahn
Brahmavamso

(*) Vinaya: Ordination of Women. Ajahn
Brahmavamso

(*) Vinaya: Monks and Women, Nuns and Men. Ajahn
Brahmavamso

(*) Vinaya: May a monk act as a doctor? Ajahn
Brahmavamso

(*) Vinaya: The Ordination Ceremony of a Monk. Ajahn
Brahmavamso

(*) Vinaya: What the Buddha said about eating
meat. Ajahn Brahmavamso
(*) Vinaya: The time and place for eating. Ajahn
Brahmavamso.

(*)
Last days of the Buddha. Binh Anson
(*) Twenty Difficult Things
(*) Discourse on the Future Dangers
(*) Discourse on Dhamma Investigation: Kalama
Sutta
(*) A look at the Kalama Sutta. Bhikkhu Bodhi
(*) The Shorter Discourse on Voidness
(Culasunnata Sutta - Majjhima Nikaya 121) . Translated by Bhikkhu
Nyanamoli
and also by Bhikkhu Thanissaro
(*) Subha, The Enlightened Nun. Panadure
Vajira Dasasilmatha

(*) Similes of the Raft and the Snake-catcher
(Alagaddupama Sutta, Majjhima Nikaya). Venerable Henepola Gunaratana
Mahathera

(*) Samadhi Sutta - Concentration (Tranquillity
and Insight)
(*) Culavedalla Sutta - The Shorter Set of
Questions-and-Answers.
(*) The Four Foundations of Mindfulness: A
Summary. Venerable Sayadaw U Sīlānanda.

(*)
Aditta-pariyaya Sutta - The Fire Sermon
(*) Khuddakapatha - The Short Passages
(*) Metta Sutta (Discourse on Loving-kindness ). U
Nandiya

(*) Selections from the Sutta Nipata. (Translated
from the Pali by John D. Ireland)
(*) The Living Message of the Dhammapada. Bhikkhu
Bodhi
 
(*) The Sutra on Knowing the Better Way to Live
Alone. Venerable Thich Nhat Hanh
(*) The Buddha’s Advice to Meghiya (Meghiya
Sutta). Sister Ajahn Candasiri
(*) The Questions of King
Milinda (Selected Passages) 
(*) The Buddha’s advice on the Path. Extracts
from the Sutta Pitaka

(*) The Buddha’s general advice to lay followers.
Extracts from the Sutta Pitaka
(*) On the Ariyaavaasa Sutta (Discourse
on the Abode of the Noble Ones). Venerable Mahasi Sayadaw.

(*)
How old is the Suttapitaka? The relative value of textual and epigraphical
sources for the study of early Indian Buddhism. Alexander Wynne.

(*) The Home of Pali.

U Razinda.
(*)

The Advent of Pali Literature in Thailand. Ven. H. Saddhatissa.

3. Meditation:

(*)
8 Talks on Vipassana Meditation. Sayadaw U Janaka
(*) Introduction to Insight Meditation. Amaravati
Buddhist Centre, U.K
.
(*) Mindfulness with Breathing. Buddhadasa
Bhikkhu

(*) Insight Meditation - Basic and progressive
stages. Venerable Mahasi Sayadaw
(*) Practical Advice for Meditators. Bhikkhu
Khantipalo
.
(*)
The Anapanasati Sutta — A
Practical Guide to Midfulness of Breathing and Tranquil Wisdom Meditation.
Bhikkhu Vimalaramsi.
(*) The Bare-Bones Instructions to “Mindfulness
of Breathing”, taken from the Anapanasati Sutta, #118 in the Majjhima
Nikaya. Bhikkhu Vimalaramsi.

(*)
The Basic Method of Meditation. Ajahn Brahmavamso
(*) Travelogue to the four jhanas. Ajahn
Brahmavamso
(*) Satipatthana: The Fourfold Focus od
Mindfulness. Ajahn Brahmavamso
(*) The Five Hindrances (Nivarana). Ajahn
Brahmavamso
(*) Using non-self to let go. Ajahn
Brahmavamso
(*) Deep insight. Ajahn Brahmavamso
(*) Meditation: The Heart of Buddhism.
Ajahn Brahmavamso
 
(*) The quality of mindfulness. Ajahn
Brahmavamso
(*) Using variety to “freshen up” our
meditation. Ajahn Brahmavamso
(*) Joy at last to know there is no happiness
in the world. Ajahn Brahmavamso
(*) The bliss of letting go. Ajahn
Brahmavamso 
(*) The ending of things - A discourse on
“non-self”. Ajahn Brahmavamso.
(*) Buddhism, The only real science. Ajahn
Brahmavamso.
(*) Cultivate Tranquility, Harvest Insight.
Ajahn Brahmavamso.
(*) Practising In The World. Ajahn
Brahmavamso.
(*) Bāhiya’s Teaching: In the Seen is just the
Seen. Ajahn Brahmavamso.
(*) I know, but I don’t know: The contemplation
of death. Ajahn Brahmavamso.

(*)
The Path to Peace. Ajahn Chah.
(*) A Gift of Dhamma. Ajahn Chah.

(*) Samma Samadhi — Detachment Within Activity.

Ajahn Chah.


(*) Buddho. Phra Ajahn Thate Desaransi
(*) Eight Types of Knowledge. Ajahn Lee
Dhammadharo
.
(*)
Tranquillity and Insight. Ajahn Maha Boowa Nanasampanno. Translated
by Bhikkhu Thanissaro.


(*) The Wisdom of Samadhi. Ajahn Pannavaddho
(*) Timeless and True. Ajahn Fuang Jotiko
(*) Crossing the Ocean of Life. Ajahn Lee
Dhammadharo
(*) The Fundamentals of Meditation.
Ajahn Plien Panyapatipo
(*) Simply So. Dhamma Teachings of Luang
Poo Sim Buddhacaro

(*) Ajahn’s Sao Teaching

(*) Jhanas, Concentration, and Wisdom. Bhikkhu
Thanissaro
(*) The Path of Concentration and
Mindfulness. Bhikkhu Thanissaro
(*) One Tool Among Many — The Place of Vipassana
in Buddhist Practice. Bhikkhu Thanissaro
(*) Using meditation to deal with Pain, Illness
and Death. Bhikkhu Thanissaro
(*) A Guided Meditation. Bhikkhu
Thanissaro

(*) Basic Breath Meditation Instructions. Bhikkhu
Thanissaro.

(*) Jhana Not by
the Numbers.
Bhikkhu
Thanissaro.

(*)
Noticing space. Ajahn Sumedho.
(*) Only one breath. Ajahn Sumedho.
(*) Samatha and Vipassana Meditation.
Ajahn Jagaro.
(*) Right attitude of acceptance. Ajahn Jagaro.
(*)
The Mystery of the Breath Nimitta, or The Case of the Missing Simile. Bhikkhu
Sona
(*) Meditation of the Breath. Ajahn
Pasanno

(*) A Fistful of Sand. Ajahn Suwat Suvaco
(*) Right Attitude. Ajahn Suwat Suvaco
(*) Disenchantment. Ajahn Suwat Suvaco
(*) Right Concentration. Ajahn Suwat
Suvaco.

(*) Samadhi for Liberation. Ajahn Anan
Akincano.

(*)
Upasika Kee Nanayon and the Social Dynamic of  Theravadin Buddhist
Practice. Bhikkhu Thanissaro
(*) Condensed Breath Meditation. Kor
Khao Suan Luang (Kee Nanayon)

(*) Breath Meditation Condensed. Upasika Kee
Nanayon
(*) Looking inward. Upasika Kee Nanayon
(*) Reading the Mind. Upasika Kee
Nanayon


(*) Contemplation of Feelings. Venerable Nyanaponika
Mahathera

(*)
Benefits of Long-term Meditation. Bhante H. Gunaratana
(*) Sati - Mindfulness. Bhante H.
Gutanaratana

(*) Mindfulness of Feeling. Bhante H.
Gunaratana
(*) Practical Vipassana. Bhante H.
Gunaratana

(*)
Instructions to Insight meditation. Venerable Mahasi Sayadaw
(*) Satipatthana and Vipassana Meditation. Venerable
Mahasi Sayadaw

(*) Venerable Mahasi Sayadaw - A Biographical
Sketch
(*) The Benefits of Walking Meditation. Sayadaw
U Silananda

(*) Introduction to Vipassana Meditation. Sayadaw
U Silananda
(*) Meditation Instructions (For
Loving-kindness Meditation and Vipassana Meditation). Sayadaw U
Silananda

(*) The Four Foundations of Mindfulness (A
Summary). Sayadaw U Silananda

(*) Access and Fixed Concentration. Bhikkhu
Sujivo
(*) Conceit and Meditation. Bhikkhu
Sujivo
(*)
Meditating at Home. Bhikkhu Pannyavaro
(*) Anapana Sati: Meditation on Breathing. Mahathera
Nauyane Ariyadhamma


(*) Practical Guidelines for Vipassana. Ayya
Kheminda

(*) The Meditative Mind. Ayya Khema.

(*) Meditating on No-Self. Ayya Khema.


(*) Basic Insight Meditation. Compiled by Derek
Leong

(*)
The Benefits of Meditations and Sacrifice. Aung San Suu Kyi
(*) Working with Anger. Michelle McDonald
(*) Mindfulness and Compassion. Adrian Bint
(*) Introduction to Mental Culture. Buddhist
Cultural Center, Sri Lanka

(*) Buddhist Meditation. Francis Story
(*) Children’s Direct Seeing. Dr. Thynn Thynn
(*) Even the Best Meditators Have Old Wounds to
Heal. Jack Kornfield
(*) Experiences in Meditation. Chris Kang
(*) Beginning Insight Meditation. Dorothy
Figen

(*)
Control and freedom: The structure of Buddhist meditation in the Paali
suttas. Donald K. Swearer
(*) The Universal Teaching of the Buddha.
S.N. Goenka

(*) Don’t You Teach Buddhism? An Interview
with S.N. Goenka.

(*)

Why Meditation isn’t Psychotherapy
.
Patrick Kearney

(*) A Buddhist Pilgrim’s Progress. Daw Khin
Myo Chit  
(*) Formless Meditation. A roundtable
discussion with Ajahn Sumedho, Patricia Dai-en Bennage, Tenzin Wangyal
Rinpoche and Gaylon Ferguson.
(*) The Bearable
Irritation of Being.

Ajahn Sumedho.


(*) Jhāna and Lokuttarajjhāna. Brahmāli Bhikkhu.



(*) Satipatthāna & Samādhi. Bhikkhu Bramāli.

(*) Sammasati: An Exposition of Right
Mindfulness.  Ven. P. A. Payutto.

(*) Toward a theory of the
relation between Tranquility and Insight. Ethan Mills.

4. Other Dhamma
Essays:

(*)
What is Buddhism? (Buddhist Society of W.A.)
(*) Questions and Answers on Buddhism. Yew
Han Hee
(1995)
(*) Introduction to Buddhism. Mike Butler
(*) What is Buddhism? U Thittila
(*) Basic Buddhism - A Modern Introduction to the
Buddha’s Teaching. V. A. Gunasekara
(*) Buddhism in a Nutshell.
Venerable Narada
Mahathera

(*) The Dhamma Tree. R.P. Hayes
(*) The Way of The Buddha. The Buddhist
Society, U.K.

(*) Buddhism 101 - Be a lamp upon yourself.
Phor Kark See Temple, Singapore
(*) Buddhism - An Introduction. Graeme Lyall
(*) What Buddhism is. U Ba Khin
(*) What is Theravada Buddhism? V. A.
Gunasekara

(*)
FAQs on Buddhist culture. BuddhaNet
(*) FAQs - Talk.Religion.Buddhism newsgroup. John
Kahila
(1996)

(*)
Sectarianism Disclaimer. S. Dharmamita
(*) Theravada and Mahayana. Venerable W.
Rahula Mahathera

(*) Mahayana, Hinayana, Theravada
(*) The myth of Hinayana. Kåre A. Lie
(*) Mahayana and Hinayana. Venerable
Abhinyana

(*)
Two Main Schools of Buddhism. Venerable K. Sri Dhammananda
Mahathera

(*) The Bodhisattva Ideal in Theravada. Jeffrey
Samuels

(*) Theravada - Mahayana Buddhism. Venerable
W. Rahula Mahathera
(*) Bodhisattva Ideal in Buddhism. Venerable
W. Rahula Mahathera
(*) What is Theravada? Maung
Kyauk Seinn
(*) Brief History of the Great Councils.
Ministry of Religious Affairs, Myanmar
(*) Buddhist Councils. Venerable Rewata
Dhamma 

(*)
The Meaning of Puja (Offerings). Buddhist Society of Western Australia
(*) Puja. Ajahn Sucitto
(*) On Vesak Day 2541 (1997). Venerable Thich Bao Lac
(*) The Significance of Vesak. Bhikkhu
Mahinda

(*) Vesakha Puja. Ajahn Lee Dhammadharo
(*) Vassa (Rains Retreat) and Kathina (Robe
Offering) Ceremony

(*)
Environmental Protection. Venerable Thich Tri Quang (1996)
(*) Non-grasping and Deliverance from Suffering. Lieu
Phap

(*) Our Modern World’s Problems. Venerable Thich Bao Lac
(1996)
(*) Thao-Duong Zen School: The Zen-Pure Land
Union and Modern Vietnamese Buddhism. Venerable Thich Thien An
(*) Five principles for a new global moral
order. Venerable Thich Minh Chau 

(*)
On Vegetarianism. Compiled by Binh Anson
(*) What the Buddha said about eating meat. Ajahn
Brahmavamso

(*) Buddhism and Vegetarianism. Ajahn Jagaro
(*) Buddhism and Vegetarianism: The Rationale for
the Buddha’s Views on the Consumption of Meat. V. A. Gunasekara
(*) Are you “Herbivore” or
“Carnivore”? Jan Sanjivaputta
(*) Vegetarianism. Venerable K. S.
Dhammananda Mahathera

(*)
Ajahn Chah’s Wisdom
(*) Right Practice — Steady Practice. Ajahn
Chah

(*) Our real home - A talk to an aging lay
disciple approaching death. Ajahn Chah
(*) Ajahn Chah Subhatto: An Appreciation
& Personal Recollection. Ajahn Khemadhammo
(*) Understanding Dukkha. Ajahn Chah.

(*)
Being nobody. Ajahn Sumedho
(*) Listening to Thought. Ajahn Sumedho
(*) Beyond the Self Position. Ajahn Sumedho
(*) The Human Family. Ajahn Sumedho
(*) Is Buddhism A Religion? Ajahn
Sumedho

(*) Ajahn Sumedho Interviewed. Interview by
Roger Wheeler

(*)
Going for Refuge. Bhikkhu Thanissaro
(*) The Healing Power of the Precepts. Bhikkhu
Thanissaro

(*) Emptiness. Bhikkhu Thanissaro
(*) Affirming the Truths of the Heart - The
Buddhist Teachings on Samvega and Pasada. Bhikkhu Thanissaro
(*) The road to Nirvana is paved with skillful
intentions. Bhikkhu Thanissaro
(*) Right speech. Bhikkhu Thanissaro
(*) The Customs of the Noble Ones. Bhikkhu
Thanissaro

(*) A Question of Skill: An Interview with
Thanissaro Bhikkhu.
(*) Listen well. Ajahn Fuang Jotiko
(translated by Bhikkhu Thanissaro)
(*) It’s not about fatalism. Bhikkhu Thanissaro

(*) Putting the self aside.
Bhikkhu Thanissaro.
(*) Generosity First.
Bhikkhu Thanissaro.
(*) Admirable Friendship. Bhikkhu Thanissaro.

(*)
Message for a Globalized World. Bhikkhu Bodhi
(*) The Living Message of the Dhammapada. Bhikkhu
Bodhi

(*) Questions on Kamma. Bhikkhu Bodhi
(*) Questions on Rebirth. Bhikkhu Bodhi
(*) Tolerance and Diversity. Bhikkhu
Bodhi
(*) Two Faces of the Dhamma. Bhikkhu
Bodhi
(*) The Buddha & His Message - Past,
Present, and Future. Bhikkhu Bodhi
(*) Promoting Buddhism in Europe. Bhikkhu
Bodhi
(*) The Case for Study. Bhikkhu Bodhi
(*) An Interview with Bhikkhu Bodhi. Bhikkhu
Kantasilo
(*) Climbing to the Top of
the Mountain. An interview with Bhikkhu Bodhi.
(*) The Jhānas and the Lay Disciple According to
the Pāli Suttas. Bhikkhu Bodhi.
(*) Translator for the Buddha: An Interview
with Bhikkhu Bodhi.

(*)
Emptiness and Pure Awareness. Ajahn Amaro
(*) Beyond Being and Non-Being. Ajahn Amaro
(*) In the Refuge of Sangha. Ajahn Amaro
(*) Spiritual Friendship. Ajahn Amaro
(*) The Lesser, The Greater, The Diamond and The
Way. Ajahn Amaro
(*) The Happy Monk: Ajahn Amaro on
Living Buddhism in the West
(*) Rugged Interdependency: Generosity in the
Land of the Individualist. Ajahn Amaro

(*) Gathering Together the Three Levels of
Truth. Ajahn Amaro.

(*) Escaping from Mara. Ajahn Amaro.
(*) A day in the life: A monk on Fearless
Mountain (Ajahn Amaro). Tony Anthony.




(*) The Four Parameters of Clinging. Ajahn
Pasanno.
(*) An Extraordinary Yet Ordinary Human Being.
Ajahn Pasanno.

(*)
Growth and development of Buddhist Organizations. Bhante H. Gunaratana
(*) Going upstream. Bhante H. Gunaratana
(*) Sex, Celebacy and the Spiritual life. Bhante
H. Gunaratana
(*) The Buddhist view of death - An
interview with Bhante Gunaratana. Samaneri Sudhamma and Margot Born.

(*) Do it yourself. Bhante H. Gunaratana.

(*)
The God-Idea. Venerable K. Sri Dhammananda Mahathera
(*) Leading a Buddhist Life. Venerable K. Sri
Dhammananda Mahathera
(*) Buddhism in the eyes of intellectuals. Venerable
K. Sri Dhammananda Mahathera
(*) A happy married life. Venerable K.
Sri Dhammananda Mahathera

(*)
Is death really frightening? Venerable K. Sri Dhammananda
Mahathera

(*) Problems and Responsibilities.
Venerable K. Sri Dhammananda Mahathera
(*) Buddhism for the future. Venerable K.
Sri Dhammananda Mahathera

(*)
Observing the problems in our lives. Ajahn Jagaro
(*) Skillful means to reduce the power of
ill-will. Ajahn Jagaro
(*) Getting to know the mind. Ajahn Jagaro
(*) Nibbana and the Paradox of Happiness. Ajahn
Jagaro
(*) A Conversation with John Cianciosi
(formerly, Ajahn Jagaro)
.
(*) Death and Dying. Ajahn Jagaro.
(*) Compassion - The Natural Expression of
Awakening. Ajahn Jagaro.
(*) Beyond Boredom and Depression. Ajahn Jagaro.
(*) Anatta (Non-self) and Kamma (Karma): The Best
Kept Secret in the Universe. Ajahn Jagaro.
(*) Buddhism and God. Ajahn Jagaro.
(*) True Freedom. Ajahn Jagaro.

(*)
Following the true Buddhist path
(*) The Prison of Life. Bhikkhu Buddhadasa
(*) Nibbana for Everyone. Bhikkhu Buddhadasa
(*) Forest Wat, Wild Monks. Bhikkhu
Buddhadasa
(*) Essential Points of Buddhist Teaching.
Bhikkhu Buddhadasa
(*) Emptiness. Bhikkhu Buddhadasa
(*) The Undying. Ajahn Maha Boowa

(*)
On Making a Mistake. Ajahn Brahmavamso
(*) Attachment. Ajahn Brahmavamvo
(*) The Meaning of Sangha. Ajahn
Brahmavamso
(*) In the Presence of Nibbana - Developing
Faith in the Buddhist Path to Enlightenment. Ajahn Brahmavamso.
(*) Growth of Buddhism in the West. Ajahn
Brahmavamso
(*) Living Meaningfully, Dying Joyfully.
Ajahn Brahmavamso.
(*) Paticca-samuppada - Dependent Origination.
Ajahn Brahamvamso.
(*) A Forest Monk and a Zen Roshi.
Ajahn Brahmavamso & Gil Alon, interviewed by Rachael Kohn.

(*) There are gods, miracles do happen.
Ajahn Brahmavamso.
(*) The Buddhist perspective. Ajahn
Brahmavamso.


(*) Practical Buddhism: Taking
responsibility for our lives. Ajahn Jayasaro
(*) Laying the Foundation for Social Action. Ajahn
Pasanno
(*) Going Forth. Ajahn Viradhammo
(*) Regret and Well Being. Bhikkhu
Munindo
(*) An Iridescence on the Water. Bhikkhu
Dhammavitakkho

(*) Practical Buddhism: Taking responsibility for
our lives. Ajahn Jayasaro

(*)
Fulfillment and Liberation. Ajahn Viradhammo
(*) Bringing the Teachings Alive. Ajahn
Viradhammo
(*) A Ripple in a Pond - An interview
with Ajahn Sucitto
(*) Origins and Decline: An Essay in
Buddhist Cosmology. Bhikkhu Punnadhammo
(*) The Spiritual Faculties. Ajahn
Nyanadhammo

(*) Making the Dhamma Your
Own. Ajahn Khamdee Pabhaso
(*) Who is the Buddha? Narada Mahathera
(*) Right Speech. Piyadassi Mahathera
(*) Practicing the Dhamma in Ordinary Life:
Generosity. Bhikkhu Yogavacara Rahula
(*) Is Theravada Buddhism for Arahatship Only?
Sayadaw U Silananda
(*) No inner core - Anatta. Sayadaw U
Silananda
(*) A talk of Kamma, Rebirth and Suffering. Sayadaw
U Silananda.  
(*) How to live a proper life. Takkasila
Ashin Sumangala

(*) Buddhist Theory of Kamma.
Venerable Narada Mahathera

(*)
Alayavijnana - Store Consciousness. Venerable Dr. Walpola Rahula
(*) Buddhism in the Western World. Venerable
Dr. Walpola Rahula

(*) One Vehicle for Peace. Ven. Dr. Walpola Rahula.
(*) Kathina Robe-Offering Ceremony:
Historical and Spiritual Significance. Bhikkhu Dhammasami
(*) The Practice of Chanting in Buddhism. Bhikkhu
Dhammasami
(*) Liberation - Relevance of Sutta-Vinaya. Bhikkhu
Dhammavuddho

(*) Only we can help ourselves. Bhikkhu
Dhammavuddho
(*) Living in the present. Venerable
Visuddhaacaara
(*) Sunyata, Emptiness and Self-emptying,
Kenosis. Venerable Rewata Dhamma  
(*) Buddhism and Economic Justice. Venerable
Rewata Dhamma.
 
(*) The Contribution of Buddhism to the World of
Art and Architecture
. Venerable
Rewata Dhamma.

(*) The Garden of Liberation. Bhikkhu
Santikaro
(*) Parents and Children - Transmitting the
Buddhist Heritage Across Generations. Venerable Medagama. Vajiraganana
Nayake Thera

(*)
Sangha: The Ideal World Community. Bhikkhu Prayudh Payutto
(*) From Ceylonese to Sri Lankan Buddhism. Bhikkhu
Prayudh Payutto
(*)
Where women stand. Bhikkhu
Prayudh Payutto (Phra Dhammapitaka)
(*) Aging and Dying. Bhikkhu
Prayudh Payutto

(*)
E-learning Buddhism on the Internet. Bhikkhu Pannyavaro
(*) Lumbini in the New Millennium: Youth in
Buddhism. Bhikkhu Sugandha

(*) Eight excellent and wonderful things in the
great ocean and the Sasana. Bhikkhu Seelananda
(*) How the Buddha died. Bhikkhu Mettanando
(*) The God idea. Bhikkhu
Dhammapiyo
(*) The First Discourse of the Buddha. Sayadaw
Adipati

(*) Theory of Karma. Venerable Sayadaw U
Sobhana
(*) Samma Ditthi: Right View. Bhikkhu
Seelawimala
 
(*)
Footprints in the dust: Buddha’s travels in India.
Bhikkhu S. Dhammika

(*) The Tsunami - A Buddhist
View. Bhikkhu S. Dhammika.

(*) How the Buddha’s Enlightenment changed the
world’s thinking. Ven. Medagama Vajiragnana
(*)
Practicing Dhamma In Ordinary Life: Generosity. Bhikkhu
Yogavacara Rahula
(*) The Theravada Attitude to Discipline.
Bhikkhu Nyanarama
(*) No Escape for the Ego. An interview
with Venerable Master Sheng-yen
by Carter Phipps
(*) The Ascetic Sumedhā’
s Life, and the Ten Perfections. Bhikkhu Giac-Hanh Dhammadhara.

(*) Buddhism for the Next Century: Toward
Renewing a Moral Thai Society. Phra Phaisan Visalo.

(*) Protection Through Satipatthana.
Venerable Nyanaponika Mahahera.
(*) Buddhism and the God-Idea. Venerable Nyanaponika Mahahera.
(*) Why End Suffering?. Venerable Nyanaponika Mahahera.
(*) Seeing Things As They Are. Venerable Nyanaponika Mahahera.
(*) Kamma and Its Fruit. Venerable Nyanaponika Mahahera.

(*) Ven. Nyanaponika Maha Thera: A Bhikkhu with
intellectually convinced vision of Dhamma. Rohan L. Jayetilleke.

(*)
Dhamma Without Rebirth? Bhikkhu Bodhi
(*) Buddhism Without Beliefs: Review. Bhikkhu
Bodhi

(*) Buddhism Without Beliefs critiqued. Bhikkhu
Punnadhammo.

(*) Harmonious Living. Ayya Khema
(*) Liberation Here and Now. Ayya Khema
(*) Why come to a monastery? Sister
Candasiri
(*) Love Unbounded. Sister Candasiri
(*) Renunciation: The Highest Happiness. Sister
Siripanna
(*) It can be very simple. An interview
with Ajahn Sundara.

(*) Simplicity. Sister Ajahn Sundara.
(*) Taking Refuge. Sister Ajahn Sundara.
(*) Freedom in Restraint. Sister Ajahn Sundara.
(*) Relinquishing
‘Me’ and ‘Mine’. Sister Ajahn Jitindriya.

(*) The Process Of Mental Suffering.
Bhikkhuni Lieu-Phap. 
(*) The Approach Of Ancient Healing:
 Psychotherapy In Buddhism. Bhikkhuni Khemanandi Huyen-Chau.

(*) Buddhist Attitude to Education. Bhikkhuni
Dhammananda Nguyen-Huong.

(*)
On growing a Theravadan Nuns’ Sangha in Britain
(*) The First Buddhist Nun. Rev. Sarika
Dharma

(*) Restoring the Order of Nuns to the Theravaadin
Tradition. Senarat Wijayasundara
(*) On the restoration of Bhikkhuni Order -
Selected articles
(*) Interview with the Venerable Bhikkhuni
Kusuma. Pennie White
(*) Buddhist women. Bimala Churn Law

(*)
Prosperity and Happiness: The Buddhist View. Suvimalee Karunaratna
(*) The Talk Nobody Wants to Hear. Charlotte
Joko Beck

(*) Buddhist Nuns in Burma. Dr. Friedgard
Lottermoser

(*) Is Buddhism a Religion? Dorothy Figen
(*) Why Is There Suffering in the World? Dorothy
Figen

(*) Facets of Metta. Sharon Salzberg
(*) Mudita. Eileen Siriwardhana
(*) Pride And Conceit. Dr. Elizabeth Ashby
and Brian Fawcett

(*) Paramis: The Heart of Buddha’s Teaching and
Our Own Practice. Sylvia Boorstein
(*) Sylvia Boorstein: Meditation and
Spirituality. Catharine Reeve

(*)
The Greatest Blessings. Nina van Gorkom
(*) Understanding Reality. Nina van Gorkom
(*) Morality with and without a creator God.
Radhika Abeysekera

(*) The Appeal of Buddhism in the West.
Radhika Abeysekera.
(*) Women’s Liberation. Sharon Salzberg,
Barbara Rhodes, Judith Simmer-Brown & Pat O’Hara
(*) Woman to Woman. Sandy Boucher
(*) One Foot in the World - Buddhist
Approaches to Present-day Problems. Lily De Silva

(*) Sanghamitta Theri - a liberated woman.
Dr. Lorna Dewaraja

(*)
When should we hold our tongue? Rasika Quek
(*) Living Buddhism. Venerable Chin Kung
(*) The Slightly Demented Vision of Robert
Thurman. Prof. Robert Thurman
(*) Passing the Light. Tang Chade Meng 
(*) The Perception of “Karma-Free”
CyberZones. Richard P. Hayes
(*) Five Steps to Skillful Means in Buddhist
Forums. Dominick Spirelli
(*) Ethnic Buddhists in Australia. Graeme
Lyall

(*) The Purpose of Life. Graeme Lyall
(*) Radical Buddhism. Leonard Price
(*) Buddhism: A Method of Mind Training. Leonard
A. Bullen

(*) Vedana (Sensation) in Paticcasamuppada
(Dependent Origination). Vipassana Research Institute.

(*)
Seeking the Buddha’s Footprints. Shantum Seth
(*) Buddhism and Thai Society. Sunthorn
Plamintr
(*) The Buddhist Attitude to God. V. A.
Gunasekara.

(*) Hinduism in Buddhist Perspective. V. A.
Gunasekara
(*) Buddhist reflections on death. V.F.
Gunaratna

(*) Homosexuality and Theravada Buddhism. A.
L. De Silva
(*) Facing Death Without Fear. Lily De
Silva.

(*) Vietnamese mode of self-reference: A
model of Buddhist egology. Steven W. Laycock
(*) Born Again. Sanitsude Ekachai

(*) A Simple Forest Monk. Binh Anson
(*) How I became a practicing Buddhist. Binh
Anson
(*) Why I Am a Buddhist. Anthony
Billings
(*) Buddhism in the Kingdom of Thailand. Sathien
Bodhinantha

(*)
Leading Virtuous Lives As Laymen. U Chit Tin
(*) Global problem-solving: A Buddhist
perspective. Sulak Sivaraksa
(*) Buddhism and Tolerance for diversity of
religion and belief. Sulak Sivaraksa
(*) A Thai perspective on socially engaged
Buddhism: A conversation with Sulak Sivaraksa. Donald Rothberg
(*) American Buddhists: who are they? Jan
Nattier

(*) The worldliness of Buddhism. Donald K.
Swearer
(*) What appeals to me most in Buddhism. Francis
Story
(*) Interpretation of Buddhist terminology
at the background of Chinese traditional thoughts. Latika Lahiri 
(*) The significance of ‘Tathagatagarbha’
–   A positive expression of ‘Sunyata’. Heng-Ching Shih
(*) Cosmology and meditation: from the
Agganna Sutta to the Mahayana Buddhism. Rupert Gethin

(*)
The mind-body relationship in Pali Buddhism: A philosophical investigation. Peter
Harvey
(*) The Buddhist path and social
responsibility. Jack Kornfield
(*) To the forest for refuge. An interview
with Joseph Goldstein
(*) Why is Buddhism the fastest growing religion
in Australia? Darren Nelson
(*) The Dhamma Theory - Philosophical Cornerstone
of the Abhidhamma. Y. Karunadasa
(*) How Free is Freedom of Thought.
Sanath Nanayakkara

(*) Buddhist Ethics, Moral Perfection and Modern
Society. Prof. P.D. Premasiri 
(*) Freedom of faith
and worship in Myanmar. Hla Myo Nwe 
(*) The Bodhisattva concept.  A. G. S. Kariyawasam

(*) The Road to Liberation -
Paticcasamuppada
(Dependent Origination).
Ron Wijewantha

(*)
The six Buddhist universities of ancient India. D. Amarasiri Weeraratne

(*) Thailand’s gift to Sri Lanka: the
establishment of the Siam Nikaya. Dr. Lorna Dewaraja
(*) Buddhist missionary in the West after WW II.
Nemsiri Mutukumara
(*) The
Prospects for the Growth of Buddhism in Germany and other Western
Countries. Agganyani (Christa
Bentenrieder).

(*) The legend of Bundala: Venerable
Nanavira Thera (1920-1965). Kingsley Heendeniya.
(*) On Understanding Nama-Rupa. Kingsley
Heendeniya. 
(*) The Buddhist Critique of Sassatavada and
Ucchedavada: The Key to a proper Understanding of the Origin and the
Doctrines of early Buddhism. Y. Karunadasa. 
(*) Establishing Pali Text
Society for Buddhist literature. Nemsiri Mutukumara. 
(*) The Great Sariputta, the foremost disciple
of Gautama Samma-Sambuddha. W. D. Wickramasinghe.

(*) The Importance of Study. A Panel
Discussion with Bhante Henepola Gunaratana, John Daido Loori, Christina
Feldman and Georges Dreyfus.
(*) Venerable Narada Maha Thera: A Buddhist
Missionary Par Excellence. O. Gunasekera.
(*) The Indispensability of Peace in the Present
World Context. Bhikkhu Sugandha.
(*) The Life and
Teachings of Ajahn Chah: Remembrances of His Western Students.
(*) Chanting the “Mirror of the Dhamma”.

Ajahn Punnadhammo.
(*) In the footsteps of the ‘Slave Of Buddha’
(Bhikkhu Buddhadasa).

Karnjariya Sukrung.
(*) The food of kindness.

Ayya Medhanandi.
(*) The way of the mystic.

Ayya Medhanandi.
(*) The joy hidden in sorrow.

Ayya Medhanandi.
(*) Generosity and goodness at every step.

Ayya Medhanandi.
(*) Come from the shadows.

Ayya Medhanandi.

(*) Sri Lanka’s Contribution to the Development
of the Pali Canon. Prof. Oliver Abeynayake.
(*) Buddhism in Sri Lanka. G. P. Malalasekera.

(*) Soulful wit - Towards a more joyous New Year.
Nissara Horayangura.
(*) Ideal Solitude: An Exposition on the
Bhaddekaratta Sutta. Bhikkhu Ñanananda.
(*) The great virtue: Sugato. Chandani
Abeynayake.
(*) Note on the probable age of the Dialogues
(Digha and Majjhima Nikàyas). T. W. Rhys Davids.
(*) Crossing the wilderness: how the Buddha
narrates his own travels. Sarah Shaw.
(*) Buddhism and Sex. M. O’C. Walshe. 
(*) Recollections of an Anagarika. Adrian
Cambden.
(*) Buddhism and the Brahma concept.
Bellanwila Wimalaratana Thera.

(*) Conceit and Pride. Elizabeth
Ashby and Brian Fawcett.

5. Other
Information:

(*)
The Buddhist Society of Western Australia,
Bodhinyana Monastery and Dhammasara Nuns’s Monastery
(*) Sasanarakkha
Buddhist Sanctuary
. A Buddhist sanctuary located in Malaysia
for the training of Theravada Buddhist monks in theory and practice of the
Dhammavinaya. Dedicated to evolving a modern Theravada Buddhist identity
guided by the scriptural tradition.



For comments, questions and
other requests, please send email to Binh
Anson
, Ph.D
.:
budsas@gmail.com



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    AN 5.2 (A iii 2)
    Vitthata Sutta
    — In detail —
    [vitthata]

    Here
    the Buddha defines in detail what he calls the five Sekha-balas
    (strenghs of one in training). This sutta is easily understandable
    without requiring a parallel translation, if you refer to the Satta
    saddhammā Formulae as will be suggested in the text. The Pali-English
    Dictionary is also available, just in case.



    05) Classical Pāḷi,
    Pañcimāni, bhikkhave, sekha-balāni. Katamāni pañca? Saddhā-balaṃ, hirī-balaṃ, ottappa-balaṃ, vīriya-balaṃ, paññā-balaṃ.

    Katamañca,
    bhikkhave, saddhā-balaṃ? Idha, bhikkhave, ariyasāvako saddho hoti,
    saddahati tathāgatassa bodhiṃ: itipi so Bhagavā arahaṃ sammā-Sambuddho,
    vijjācaraṇasampanno, sugato, lokavidū, anuttaro purisadammasārathi,
    satthā devamanussānaṃ, Buddho Bhagavā’ ti. Idaṃ vuccati, bhikkhave,
    saddhābalaṃ.
    Katamañca,
    bhikkhave, hirībalaṃ? Idha, bhikkhave, ariyasāvako hirīmā hoti,
    hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati
    pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Idaṃ vuccati, bhikkhave,
    hirībalaṃ.

    Katamañca,
    bhikkhave, ottappabalaṃ? Idha, bhikkhave, ariyasāvako ottappī hoti,
    ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati
    pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Idaṃ vuccati, bhikkhave,
    ottappabalaṃ.

    Katamañca,
    bhikkhave, vīriyabalaṃ? Idha, bhikkhave, ariyasāvako āraddhavīriyo
    viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ
    upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
    Idaṃ vuccati, bhikkhave, vīriyabalaṃ.

    Katamañca,
    bhikkhave, paññābalaṃ? Idha, bhikkhave, ariyasāvako paññavā hoti
    udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā
    dukkhakkhayagāminiyā. Idaṃ vuccati, bhikkhave, paññābalaṃ. Imāni kho,
    bhikkhave, pañca sekhabalāni.

    Tasmātiha,
    bhikkhave, evaṃ sikkhitabbaṃ: ‘saddhābalena samannāgatā bhavissāma
    sekhabalena, hirībalena samannāgatā bhavissāma sekhabalena,
    ottappabalena samannāgatā bhavissāma sekhabalena, vīriyabalena
    samannāgatā bhavissāma sekhabalena, paññābalena samannāgatā bhavissāma
    sekhabalenā’ti. Evañhi kho, bhikkhave, sikkhitabba’’nti.
GIF


30) Classical English,Roman,

SN 51.2 (S v 254)
Viraddha Sutta
— Neglected —
[viraddha]
Whoever neglects these neglects the noble path.
Whoever,has neglected the four basis for potencies,has neglected the
noble path leading to the proper destruction of suffering.Whoever,has
undertaken the four basis for potencies,has undertaken the noble path
leading to the proper destruction of suffering

Whoever,
bhikkhus, has neglected the four basis for potencies, has neglected the
noble path leading to the proper{1} destruction of suffering. Whoever,
bhikkhus, has undertaken the four basis for potencies, has undertaken
the noble path leading to the proper destruction of suffering. Which
four?

Here,
bhikkhus, a bhikkhu develops the basis for potencies endowed with
concentration due to desire and the construction of striving, he
develops the basis for potencies endowed with concentration due to
exertion and the construction of striving, he develops the basis for
potencies endowed with concentration due to the mind and the
construction of striving, he develops the basis for potencies endowed
with concentration due to investigation and the construction of
striving.

Whoever,
bhikkhus, has neglected the four basis for potencies, has neglected the
noble path leading to the proper destruction of suffering. Whoever,
bhikkhus, has undertaken the four basis for potencies, has undertaken
the noble path leading to the proper destruction of suffering.

05) Classical Pāḷi,

Yesaṃ
kesañci, bhikkhave, cattāro iddhi·pādā viraddhā, viraddho tesaṃ ariyo
maggo sammā dukkha·k·khaya·gāmī. Yesaṃ kesañci, bhikkhave, cattāro
iddhi·pādā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkha·k·khaya·gāmī.
Katame cattāro?

Idha,
bhikkhave, bhikkhu chanda·samādhi·p-padhāna·saṅkhāra-samannāgataṃ
iddhipādaṃ bhāveti, vīriya·samādhi·p-padhāna·saṅkhāra-samannāgataṃ
iddhipādaṃ bhāveti, citta·samādhi·p-padhāna·saṅkhāra-samannāgataṃ
iddhipādaṃ bhāveti, vīmaṃsā·samādhi·p-padhāna·saṅkhāra-samannāgataṃ
iddhi·pādaṃ bhāveti.

Yesaṃ
kesañci, bhikkhave, ime cattāro iddhi·pādā viraddhā, viraddho tesaṃ
ariyo maggo sammā dukkha·k·khaya·gāmī. Yesaṃ kesañci, bhikkhave, ime
cattāro iddhi·pādā āraddhā, āraddho tesaṃ ariyo maggo sammā
dukkha·k·khaya·gāmī ti.

youtube.com


The Danger of Gain, Honour and Praise (Full Session)
This
is the FULL DHAMMA SESSION conducted on UNDUVAP POYA (18 December 2021)
via zoom on “THE DANGER OF GAIN, HONOUR & PRAISE - Obstacles on the
Buddha’s Nob…


06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
Public


अच्छा करो मन-बुद्ध
विठाता सुट्टा
- विस्तार से - बुद्ध के अपने शब्दों में
यहां
बुद्ध विस्तार से परिभाषित करता है कि वह पांच सेखा-बाला (प्रशिक्षण में
एक के strenghs) कहते हैं। यह सुट्टा एक समांतर अनुवाद की आवश्यकता के बिना
आसानी से समझा जा सकता है, यदि आप सट्टा सद्द्मम्मा सूत्रों का उल्लेख
करते हैं तो पाठ में सुझाव दिया जाएगा। पाली-अंग्रेज़ी शब्दकोश भी मामले
में उपलब्ध है।
06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
Public


वीरदा सुट्टा
- उपेक्षित - बुद्ध के अपने शब्दों में
जो कोई इन उपेक्षा को नीरस मार्ग की उपेक्षा करता है।
जो
भी, शक्तियों के लिए चार आधारों की उपेक्षा की है, ने पीड़ा के उचित विनाश
की ओर अग्रसर रहने वाले महान मार्ग की उपेक्षा की है। जो भी, शक्तियों के
लिए चार आधार बनाए हुए हैं, ने महान मार्ग को कम करने के लिए उचित विनाश की
ओर अग्रसर किया है

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बुद्ध चरित्र | सिद्धार्थ परिव्राजक उरुवेला छोड गया की और क्यो चल दिए ? | Buddha & His Dhamma
@AWAAZ INDIA TV | Buddha & His Dhamma | Episode 49 : Dr. Rajendra Fule
13) Classical Assamese-ধ্ৰুপদী অসমীয়া





ভাল কৰক😊মন-বুদ্ধক
পৰিশোধ কৰক ভিথাটা চুট্টা — বিতংভাৱে - বুদ্ধৰ নিজৰ কথাত ইয়াত বুদ্ধই
পাঁচটা চেখা-বালা (প্ৰশিক্ষণত এজনৰ ষ্ট্ৰেংঘ) বুলি কোৱা কথাবোৰ বিতংভাৱে
সংজ্ঞায়িত কৰে। যদি আপুনি পাঠত পৰামৰ্শ দিয়া অনুসৰি সত্তা saddhammā
ফৰ্মুলাউল্লেখ কৰে, তেন্তে সমান্তৰাল অনুবাদৰ প্ৰয়োজন নোহোৱাকৈ এই চুটা
সহজে বুজিব পাৰি। পালি-ইংৰাজী অভিধানো উপলব্ধ, কেৱল ক্ষেত্ৰত। বিৰাধা
সুট্টা — অৱহেলিত – বুদ্ধৰ নিজৰ কথাত যিয়ে এইবোৰঅৱহেলা কৰে তেওঁ মহৎ পথক
অৱহেলা কৰে। যিজনে ক্ষমতাৰ চাৰিটা আধাৰক অৱহেলা কৰিছে, তেওঁ দুখ-কষ্টৰ সঠিক
ধ্বংসৰ বাবে মহৎ পথটোঅৱহেলা কৰিছে। যিজনে ক্ষমতাৰ চাৰিটা আধাৰ হাতত লৈছে,
তেওঁ সেই মহৎ পথ গ্ৰহণ কৰিছে যাৰ ফলত দুখ-কষ্টৰ সঠিক ধ্বংস হৈছে

Tonton Tonton Sticker GIF - Tonton Tonton Sticker Okay GIFs


17) Classical Bengali-ক্লাসিক্যাল বাংলা,


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মস্তিষ্কের মস্তিষ্কে বুদ্ধ করবেন
Vitthata Sutta.
- বিস্তারিতভাবে - বুদ্ধের নিজের ভাষায়
এখানে
বুদ্ধটি বিস্তারিতভাবে বর্ণনা করে যে তিনি পাঁচটি সেখা-বালাস (প্রশিক্ষণের
মধ্যে একজনের স্ট্রেইনঘন) বলে। এই সূতটি একটি সমান্তরাল অনুবাদ প্রয়োজন
না করেই সহজেই বোঝা যায়, যদি আপনি পাঠ্যে সুট সাদ্দাম্লা সূত্রগুলি উল্লেখ
করা হবে। পালি-ইংরেজী অভিধানটি কেবলমাত্র ক্ষেত্রেই পাওয়া যায়।
তুমিই তোমার দুঃখের কারণ - Gautam Buddha Inspirational Life Changing Story | AJOB RAHASYA


ViradaDhha Sutta.
- অবহেলিত - বুদ্ধের নিজস্ব কথায়
যে কেউ এই অবহেলা noble পথ অবহেলা।
যে
কেউ, শক্তি জন্য চারটি ভিত্তি উপেক্ষা করেছে, দুর্ভোগ সঠিক ধ্বংসের দিকে
অগ্রাহ্য মহৎ পথ অবহেলা করেছে। যে কেউ, শক্তি জন্য চারটি ভিত্তি পরিচালিত
হয়েছে, দুর্ভোগ সঠিক ধ্বংস নেতৃস্থানীয় নেতৃস্থানীয় পথ গ্রহণ করেছে
সুখ,শান্তি পেতে বাড়িতে প্রতিষ্ঠা করুন বুদ্ধ মূর্তি এই বুদ্ধ পূর্নিমায়
সুখ,শান্তি পেতে বাড়িতে প্রতিষ্ঠা করুন বুদ্ধ মূর্তি এই বুদ্ধ পূর্নিমায়



41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,

Public


મન-બુદ્ધને સારી રીતે કરો
વિટ્થાતા સુતા
- વિગતવાર - બુદ્ધના પોતાના શબ્દો
અહીં
બુદ્ધ વિગતમાં વ્યાખ્યાયિત કરે છે કે તે પાંચ સેખ-બાલા (તાલીમમાં એકની
તીવ્રતા) કહે છે. આ સુટ્ટા સમાંતર ભાષાંતરની આવશ્યકતા વિના સરળતાથી સમજી
શકાય તેવું છે, જો તમે SATTA SADDHAMMā ફોર્મ્યુલાને ટેક્સ્ટમાં સૂચવવામાં
આવશે. પાલી-ઇંગલિશ ડિક્શનરી પણ ઉપલબ્ધ છે, ફક્ત કિસ્સામાં.

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બુદ્ધ ધમ્મ નું મનોવિજ્ઞાન - આયુ. મિલિંદ બૌદ્ધ
बौद्ध धम्म का मनोविज्ञान - आयु. मिलिंद बौद्ध



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વિરાધ્ધ સુતુ
- ઉપેક્ષિત - બુદ્ધના પોતાના શબ્દો
જે કોઈની ઉપેક્ષા કરે છે તે ઉમદા માર્ગને અવગણે છે.
જે
કોઈએ પોટેન્સીઝ માટે ચાર આધારને અવગણ્યું છે, તેણે દુઃખના યોગ્ય વિનાશ તરફ
દોરી જતા ઉમદા માર્ગને અવગણ્યો છે. જે કોઈએ પોટેન્સીઝ માટેના ચાર આધારને
હાથ ધર્યું છે, તે ઉમદા માર્ગને લીધે પીડિત વિનાશ તરફ દોરી જાય છે

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સંસાર ને દુઃખ મુક્ત કરવા બુદ્ધ ની સ્વિકૃતિ
#Budhha_and_His_Dhamma #SWAYAMSAINIKDAL



55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,

ಮನಸ್ಸು-ಬುದ್ಧನನ್ನು ಒಳ್ಳೆಯದು ಮಾಡಿ
ವಿಠ್ಠತಾ ಸೂಟ್ಟ
- ವಿವರವಾಗಿ - ಬುದ್ಧನ ಸ್ವಂತ ಪದಗಳಲ್ಲಿ
ಇಲ್ಲಿ
ಬುದ್ಧನು ಐದು ಸೆಖಿ-ಬಾಲಾಸ್ (ತರಬೇತಿಯಲ್ಲಿ ಒಂದು ಸ್ಟ್ರೆನ್ಗ್ಗಳು) ಎಂದು
ಕರೆಯುವುದನ್ನು ವಿವರವಾಗಿ ವಿವರಿಸುತ್ತದೆ. ಪಠ್ಯದಲ್ಲಿ ಸೂಚಿಸಲ್ಪಡುವಂತೆ ನೀವು
ಸದ್ಹಾಮ್ ® ಸೂತ್ರಗಳನ್ನು ಉಲ್ಲೇಖಿಸಿದರೆ, ಸಮಾನಾಂತರ ಭಾಷಾಂತರವನ್ನು ಅಗತ್ಯವಿಲ್ಲದೆಯೇ
ಈ ಸೂಟಾ ಸುಲಭವಾಗಿ ಅರ್ಥವಾಗುವಂತಹದ್ದಾಗಿದೆ. ಪಾಲಿ-ಇಂಗ್ಲೀಷ್ ಡಿಕ್ಷನರಿ ಸಹ
ಲಭ್ಯವಿರುತ್ತದೆ, ಕೇವಲ ಸಂದರ್ಭದಲ್ಲಿ.
ಗೌತಮ ಬುದ್ಧ ಮತ್ತು ಭಿಕ್ಷುಕನ ಕಥೆ| ಯಾವಾಗಲೂ ದುಃಖದಲ್ಲಿರುವವರು ಈ ವಿಡಿಯೋ ಒಮ್ಮೆ ನೋಡಿ

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ವಿರಾಧದಾ ಸುಟ್ಟ
- ನಿರ್ಲಕ್ಷ್ಯ - ಬುದ್ಧನ ಸ್ವಂತ ಪದಗಳಲ್ಲಿ
ಯಾರು ಈ ಉದಾತ್ತ ಮಾರ್ಗವನ್ನು ನಿರ್ಲಕ್ಷಿಸುತ್ತಾರೆ.
ಯಾರು, ಸಂಭಾಷಣೆಗೆ ನಾಲ್ಕು ಆಧಾರವನ್ನು ನಿರ್ಲಕ್ಷಿಸಿದ್ದಾರೆ, ನೋಬಲ್ ಆಫ್ ನೋವಿನ ಸರಿಯಾದ ನಾಶಕ್ಕೆ ಕಾರಣವಾದ ಉದಾತ್ತ ಮಾರ್ಗವನ್ನು ನಿರ್ಲಕ್ಷಿಸಿದ್ದಾರೆ.



70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

Public


ഹേർഡ്-ബുദ്ധൻ ഗുഡ് അപ്രാഫൈ ചെയ്യുക
വിറ്റാത സുട്ട
- വിശദമായി - ബുദ്ധന്റെ സ്വന്തം വാക്കുകളിൽ
ഇവിടെ
അഞ്ച് ശേഖ-ബാലസിനെ (പരിശീലനത്തിലെ ഒരു സ്ട്രെംഗ്സ്) എന്ന് വിളിക്കുന്നത്
ഇവിടെ ബുദ്ധൻ വിശദമായി നിർവചിക്കുന്നു. പാരലൽ വിവർത്തനം ആവശ്യമില്ലാതെ ഈ
സുട്ട എളുപ്പത്തിൽ മനസ്സിലാക്കാവുന്നതേയുള്ളൂ, സതേ സത്സംഗമ്മർ സൂ
സൂവിക്യകളെ നിങ്ങൾ സൂചിപ്പിക്കുന്നുവെങ്കിൽ വാചകത്തിൽ നിർദ്ദേശിക്കപ്പെടും.
പാലി-ഇംഗ്ലീഷ് നിഘണ്ടുവും ലഭ്യമാണ്.
Buddha Motivation Video Malayalam Quotes Buddha ബുദ്ധൻ ലോകത്തോട് സമ്മാനിച്ച വിലയേറിയ


വിരയുടെ
- അവഗണിക്കപ്പെട്ടത് - ബുദ്ധന്റെ സ്വന്തം വാക്കുകളിൽ
ഇവയെ അവഗണിക്കുന്നവർ മാന്യമായ പാതയെ അവഗണിക്കുന്നു.
വേലിയേറിയക്കാരുടെ നാലു അടിസ്ഥാനം അവഗണിച്ച ആളായ ഈ പാതയെ അവഗണിച്ചു.




73) Classical Marathi-क्लासिकल माओरी,
Public


मन-बुद्ध गुडघुरी करा
विठ्ठता सुट्टा
- तपशीलवार - बुद्ध च्या स्वत: च्या शब्दात
येथे
बुद्धाने तपशीलवार परिभाषित केले आहे. त्याने पाच सेखा-बल्स (प्रशिक्षणात
एक स्ट्रेन्ग्स) म्हटले आहे. टेक्स्टमध्ये सुचविल्यासारखे समांतर अनुवाद
आवश्यक नसल्यास हे सुट्टा सहजपणे समजण्यासारखे आहे. पाली-इंग्रजी शब्दकोश
देखील उपलब्ध आहे, फक्त बाबतीत.

बुद्ध का धम्म और कट्टरता ❌। अन्धविश्वास भाग ३ | Buddha the way of living
BUDHHA:
THE WAY OF LIVING#budhha #budhhathewayofliving #buddha #Buddhism
#anatma #rebirth
#reincarnation______________________________________INSTAGRAM:- bud…

Virradha Sutta
- दुर्लक्ष - बुद्ध च्या स्वत: च्या शब्दांत
जो अशा लोकांना दुर्लक्ष करतो तो नोबेल मार्गापासून दुर्लक्ष करतो.
ज्याने,
पॅटेंसीसाठी चार आधारांकडे दुर्लक्ष केले आहे, त्याने ग्रस्तीचा उचित नाश
करण्यासाठी आघाडी घेतलेल्या महान मार्गाकडे दुर्लक्ष केले आहे. यहोवाने
पॅटंसीसाठी चार आधार घेतला आहे, त्याने दुःखाचा उचित नाश करण्याचा आघाडी
घेतली आहे.
तथागत बुद्ध आस्तिक या नास्तिक? क्या है सच! || Buddha & His Dhamma || Dr. Rajendra Fule
@AWAAZ INDIA TV | Buddha & His Dhamma | Episode 63 : Dr. Rajendra Fule



76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),

Public


राम्रो मनमोहक बुद्ध गर्नुहोस्
Vitthata sutta
- विवरणमा - बुद्धको आफ्नै शब्दहरूमा
यहाँ
बुद्धले विस्तृत रूपमा पाँच सिखा-बालासलाई कल गर्दछ (प्रशिक्षणमा एकको
स्ट्रेगहरू)। यो सुता सहज रूपमा बुझिन्छ समानन्तर अनुवाद आवश्यक बिना नै
बुझ्न सकिदैन, यदि तपाईंले सतादगत बर्बादमहमहरू सूत्रहरू सन्दर्भित गर्न
सुझाव दिईन्छ भने पाठमा सुझाव दिन्छन्। पाना-अंग्रेजी शब्दकोश पनि उपलब्ध
छ, केवल मामला मा।
बुद्ध जीवनी | भगवान बुद्धको परिनिर्वाण तथा १० चैत्यको स्थापना | अडियो बुक- भाग ११ अन्तिम भाग

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Vriadha Sutta
- उपेक्षित - बुद्धको आफ्नै शब्दहरूमा
जसले यी बेवास्ता गर्दछ उसले महान मार्ग।
जसले
मूर्तिहरूको लागि चार आधारलाई बेवास्ता गरेको छ, कष्टको उचित विनाशको लागि
नेतृत्व गरिएको महान मार्गलाई बेवास्ता गरिएको छ। जसले दु: खको उचित
विनाशको लागि नेतृत्व गरेको महान मार्ग अपनाएको छ।
बुद्ध उपदेश/ 9 life changing teaching by gautam buddha
बुद्ध उपदेश जसले तपाईंको जिन्दगी बदल्न सक्दछ।भगवान बुद्धका सबै मुर्तिहरू यत्ति सान्त किन हुन्छन ?बुद्धका महान उ….


78) Classical Odia (Oriya)

ଗୁଡପେଭିଫ୍ ମନ-ବୁଦ୍ଧ |
Vitthaa cuta |
- ବିସ୍ତୃତ ଭାବରେ - ବୁଦ୍ଧଙ୍କ ନିଜ ଶବ୍ଦରେ |
ଏଠାରେ
ସେ ପାଞ୍ଚଟି ସଖତାବାଙ୍କୁ (ତାଲିମରେ ଗୋଟିଏର ଶକ୍ତିଶାଳୀ) କୁ ସବିଶେଷ ବିବରଣୀ ସହିତ
ଏଠାରେ ବୁଦ୍ଧ ବ୍ୟାଖ୍ୟା କରେ | ଏକ ସମାନ୍ତରାଳ ଅନୁବାଦ ଆବଶ୍ୟକ ନକରି ଏହି ବୁଟାଟି
ସହଜରେ ବୁଟିଥାଏ, ଯଦି ଆପଣ ସାଟଟା ସାଦରାହମାମ ଫର୍ମନ୍ସକୁ ନିମ୍ନଲିଖିତ ପାଠ୍ୟରେ
ପରାମର୍ଶ ଦିଆଯାଉ | ପାଲି-ଇଂରାଜୀ ଅଭିଧାନ ମଧ୍ୟ ଉପଲବ୍ଧ, କେବଳ ଉପଲବ୍ଧ |



Public


ବିରାଇଚି ସିଟା |
- ଅବହେଳିତ - ବୁଦ୍ଧଙ୍କ ନିଜସ୍ୱ ଶବ୍ଦରେ |
ଯିଏ ନିବଶକାରୀ ପଥକୁ ଅବହେଳା କରେ |
ଯିଏ ସୃଷ୍ଟି ପାଇଁ ପ୍ରଦାହର ଚାରି ଆଧାରରେ ଅବହେଳିତ ଅଛି, ଯିଏ ଭୋଗ କରିବାର ସଠିକ୍ ବିନାଶକୁ ଅଗ୍ରସର ହୋଇଛି |



83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
Public


ਚੰਗੇ-ਬੁੱਧ ਕਰੋ
ਵਿਟਥਾਟਾ Stta
- ਵਿਸਥਾਰ ਵਿੱਚ - ਬੁੱਧ ਦੇ ਆਪਣੇ ਸ਼ਬਦਾਂ ਵਿੱਚ
ਇੱਥੇ
ਬੁੱਧ ਇਸ ਗੱਲ ਦਾ ਵਿਸਥਾਰ ਵਿੱਚ ਨਿਰਧਾਰਤ ਕਰਦਾ ਹੈ ਕਿ ਉਸਨੇ ਪੰਜ ਸੀਖਾ-ਬਾਲਸ
(ਸਿਖਲਾਈ ਵਿੱਚ ਇੱਕ ਦੇ ਸਟ੍ਰਾਂਗ) ਨੂੰ ਕੀ ਕਿਹਾ. ਇਹ SAtta ਅਸਾਨੀ ਨਾਲ ਇੱਕ ਦੇ ਸਮਾਨ
ਅਨੁਵਾਦਕ ਦੀ ਜ਼ਰੂਰਤ ਤੋਂ ਅਸਾਨੀ ਨਾਲ ਸਮਝਣ ਯੋਗ ਹੈ, ਜਿਵੇਂ ਕਿ ਟੈਕਸਟ ਵਿੱਚ ਸੁਝਾਅ
ਦਿੱਤਾ ਜਾਵੇਗਾ. ਪਾਲੀ-ਇੰਗਲਿਸ਼ ਡਿਕਸ਼ਨਰੀ ਵੀ ਉਪਲਬਧ ਹੈ, ਸਿਰਫ ਇਸ ਸਥਿਤੀ ਵਿੱਚ.
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…..

ਵਿੜ੍ਹ ਦੇ ਤ੍ਰਿਤੀ
- ਬੁੱਧ ਦੇ ਆਪਣੇ ਸ਼ਬਦਾਂ ਵਿਚ - ਅਣਗੌਲਿਆ - ਅਣਗੌਲਿਆ
ਜਿਹੜਾ ਵੀ ਵਿਅਕਤੀ ਅਣਗੌਲਿਆ ਹੋਇਆ ਹੈ ਨੇਕ ਮਾਰਗ ਨੂੰ ਅਣਗੌਲਿਆ ਕਰਦਾ ਹੈ.
ਜੇ
ਵੀ, ਨੇ ਸੁੱਰਖਿਆਵਾਂ ਨੂੰ ਨਜ਼ਰ ਅੰਦਾਜ਼ ਕਰਨ ਦੀ ਅਗਵਾਈ ਕਰਨ ਵਾਲੇ ਨੇਕ ਰਾਹ ਨੂੰ
ਨਜ਼ਰ ਅੰਦਾਜ਼ ਕਰ ਦਿੱਤਾ ਹੈ, ਨੇਕ ਰਾਹ ਨੇ ਉੱਤਮ ਰਾਹ ਨੂੰ ਸ਼ੁਰੂ ਕਰ ਦਿੱਤਾ ਹੈ, ਨੇਕ
ਰਾਹ ਨੂੰ ਅੱਗੇ ਵਧਾ ਦਿੱਤਾ ਹੈ.
ਬੁੱਧ ਧਰਮ ਦਾ ਖਾਤਮਾ ਕਿਉਂ ਅਤੇ ਕਿਵੇਂ ਹੋਇਆ , बौद्ध धर्म का अंत क्यों और कैसे हुआ,


87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
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ढ्O ङ्OOढ्😊PऊऱीFय़् ंईण्ढ्-भूढ्ढःआ
Vइट्तट Sउट्ट
— ईन् डेटैल् — इन् भुड्द’स् ओwन् wओर्ड्स्
ःएरे
ते भुड्द डेफ़िनेस् इन् डेटैल् wहट् हे cअल्ल्स् ते फ़िवे Sएख-बलस्
(स्ट्रेन्घ्स् ओफ़् ओने इन् ट्रैनिन्ग्). थिस् सुट्ट इस् एअसिल्य्
उन्डेर्स्टन्डब्ले wइतोउट् रेक़ुइरिन्ग् अ परल्लेल् ट्रन्स्लटिओन्, इफ़् योउ
रेफ़ेर् टो ते Sअट्ट सड्दम्म्ā Fओर्मुलए अस् wइल्ल् बे सुग्गेस्टेड् इन् ते
टेxट्. थे Pअलि-ऍग्लिश् ढिcटिओनर्य् इस् अल्सो अवैलब्ले, जुस्ट् इन् cअसे.


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Vइरड्द Sउट्ट
— णेग्लेcटेड् — इन् भुड्द’स् ओwन् wओर्ड्स्
Wहोएवेर् नेग्लेcट्स् तेसे नेग्लेcट्स् ते नोब्ले पत्.
Wहोएवेर्,हस्
नेग्लेcटेड् ते फ़ोउर् बसिस् फ़ोर् पोटेन्cइएस्,हस् नेग्लेcटेड् ते नोब्ले
पत् लेअडिन्ग् टो ते प्रोपेर् डेस्ट्रुcटिओन् ओफ़्
सुफ़्फ़ेरिन्ग्.Wहोएवेर्,हस् उन्डेर्टकेन् ते फ़ोउर् बसिस् फ़ोर्
पोटेन्cइएस्,हस् उन्डेर्टकेन् ते नोब्ले पत् लेअडिन्ग् टो ते प्रोपेर्
डेस्ट्रुcटिओन् ओफ़् सुफ़्फ़ेरिन्ग्
Havemercy Fullhouse GIF - Havemercy Fullhouse GIFs


92) Classical Sindhi,
Public
Public


Thank You Rose GIF - Thank You Rose Flower GIFs
سٺو دماغي دوست کي سٺو ڪيو
ويٽتا سٽا
- تفصيل سان - ٻڌمت جي پنهنجي لفظن ۾
هتي
ٻڌڻي تفصيل سان بيان ڪري ٿو ته هو پنج سڪا بالز کي سڏيندو آهي (ٽريننگس ۾
هڪ جي مضبوط). هي سلسلو آساني سان متوازي ترجمو ڪرڻ کان سواء آساني سان
سمجهي ٿو، جيڪڏهن توهان سادو سحر جي حوالي ڪري سگهو ٿا، جيڪڏهن متن ۾ پيش
گون. کلي انگريزي لغت پڻ موجود آهي، صرف صورت ۾.

ويراڊا سٽا
- نظرانداز ڪيو ويو - ٻڌمت جي لفظن ۾
جيڪو جيڪو انهن کي نظرانداز ڪري ٿو ته عظيم رستي کي نظرانداز ڪري ٿو.
جيڪو
به ڪردارن جي ڪري آهي، خدشات کي حل ڪرڻ جي مناسب تباهي کي نيڪال ڪرڻ،
پنهنجي ذات کي درست ڪرڻ جي لاء ته عظيم رستو اختيار ڪيو آهي، ان کي مصيبت
جي مناسب طريقي سان ڪيو آهي



Thank You Thanking You GIF - Thank You Thanking You Thanks To You GIFs


102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
Public


புத்திசாலித்தனமான மனம்-புத்தர்
Vitathata Sutta.
- விவரம் - புத்தரின் சொந்த வார்த்தைகளில்
இங்கே
புத்தர் அவர் ஐந்து sekha-balas (பயிற்சி ஒரு வளர்ந்து வரும்) என்ன
அழைக்கிறார் என்பதை விவரம் வரையறுக்கிறது. இந்த சூடா ஒரு இணை மொழிபெயர்ப்பு
தேவையில்லாமல் எளிதாக புரிந்துகொள்ளக்கூடியது, நீங்கள் சட்டா சதாமு
சூத்திரங்களை உரைப்பதாகக் கூறினால், உரையில் பரிந்துரைக்கப்படும்.
பாலி-ஆங்கிலம் அகராதி கூட கிடைக்கும்.
புத்தர் சொன்ன பொக்கிஷ வார்த்தைகள்!!! புத்தறின் பொன்மொழிகல்!!!


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Viraddha Sutta.
- புறக்கணிக்கப்பட்ட - புத்தரின் சொந்த வார்த்தைகளில்
எவரேனும் புறக்கணிப்பதை அலைக்கழிப்பார்.
துஷ்பிரயோகம்
செய்வதற்கு நான்கு அடிப்படைகளை அலட்சியம் செய்த எவரேனும், துஷ்பிரயோகம்
செய்வதற்கு வழிவகுக்கும் உன்னத பாதையை புறக்கணித்துள்ளார்.


104) Classical Telugu- క్లాసికల్ తెలుగు,

Public


Mind-buddha good😊purify చేయండి
విట్తతా సూటా
- వివరాలు - బుద్ధుని సొంత మాటలలో
ఇక్కడ
బుద్ధుడు అతను ఐదు సెఖా-బాలేస్ (శిక్షణలో ఉన్న పారాస్) అని పిలిచే
వివరాలను నిర్వచిస్తాడు. ఈ సూటా ఒక సమాంతర అనువాదం అవసరం లేకుండా సులభంగా
అర్థం చేసుకోవచ్చు, మీరు సత్తామ్ సూత్రాలను టెక్స్ట్లో సూచించబడతారు.
పాలి-ఇంగ్లీష్ నిఘంటువు కూడా అందుబాటులో ఉంది, కేసులో.
బుద్ధుని సమాధానాలు //Answers from Budha //
బుద్ధుని సమాధానాలు //Answers from buddha //


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విరాఢ్ సుత్టా
- నిర్లక్ష్యం - బుద్ధుని సొంత మాటలలో
ఎవరైతే నోబుల్ మార్గాన్ని నిర్లక్ష్యం చేస్తారు.
ఎవరైతే,
శక్తుల కోసం నాలుగు ప్రాతిపదికను నిర్లక్ష్యం చేశారు, బాధ యొక్క సరైన
నాశనానికి దారితీసిన నోబెల్ మార్గాన్ని నిర్లక్ష్యం చేశారు
బుద్ధుడి మరణానికి కారణం ఇదే,ఎవరికీ తెలియని జీవిత రహస్యాలు,బుద్ధ చరిత్ర|#Buddha Pournima Significance
ఈ రోజే మహిమాన్వితమైన బుద్ధ పౌర్ణమి, బుద్ధుడి చరిత్ర, జీవిత రహస్యాలు|#Buddha Pournima Significance




109) Classical Urdu- کلاسیکی اردو


  • دماغ بدھ کو اچھی طرح سے کریں
    وٹھاٹا سوٹٹا
    - تفصیل میں - بدھ کے اپنے الفاظ میں
    یہاں
    بدھ تفصیل سے وضاحت کرتا ہے کہ وہ پانچ سیکا بالس (تربیت میں ایک
    strenghs) کو فون کرتا ہے. اگر یہ ایرر برقرار رہے تو ہمارے ہیلپ ڈیسک سے
    رابطہ کریں. اس ویڈیو پر غلط استعمال کی اطلاع دیتے ہوئے ایرر آ گیا ہے.
    براہ مہربانی دوبارہ کوشش کریں. اگر یہ ایرر برقرار رہے تو ہمارے ہیلپ ڈیسک
    سے رابطہ کریں. غلط استعمال کی اطلاع دیتے ہوئے ایرر آ گیا ہے. براہ
    مہربانی دوبارہ کوشش کریں. اگر یہ ایرر برقرار رہے تو ہمارے ہیلپ ڈیسک سے
    رابطہ کریں. غلط استعمال کی اطلاع دیتے ہوئے ایرر آ گیا ہے. پالسی-انگریزی
    لغت بھی دستیاب ہے، صرف صورت میں.

ویراہ ساٹا
نظر انداز - بدھ کے اپنے الفاظ میں
جو بھی ان کو نظرانداز کرتا ہے نوبل راستہ.
جو
بھی، طاقتوں کے لئے چار بنیاد کو نظر انداز کر دیا ہے، اس نے مصیبت کی
مناسب تباہی کے باعث عظیم راستے کو نظر انداز کیا ہے. جو بھی، پیشن گوئی کے
لئے چار بنیاد کئے گئے ہیں، اس نے نوبل راستے کو مصیبت کی مناسب تباہی کا
سامنا کرنا پڑا ہے.


5. LESSON 3618 Thu 11 Mar 2021


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

from

White Home,
No. 668, 5 ‘A’ Main Road, 8th Cross, HAL 3rd Stage,
Puniya Bhumi Bengaluru,
Magadhi Karnataka,

Prabuddha Bharat International


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வேளாண்மை

  • அரசு திட்டங்கள்
  • விவசாயம், கால்நடை வளர்ப்பு, மீன்பிடி மற்றும் கிராமப்புற வேலைவாய்ப்பு தொடர்பான அரசு திட்டங்கள் பற்றி விவாதிக்கப்பட்டுள்ளன

  • கால்நடை பராமரிப்பு
  • ஆடு, மாடு, எருமை, முயல் மற்றும் பன்றி ஆகயவற்றின் வர்த்தகரீதியான உற்பத்தியை பற்றி இங்கே விவாதிக்கப்பட்டுள்ளன

  • சிறந்த நடைமுறைகள்
  • நீடித்த
    விவசாயம், கால்நடை வளர்ப்பு, மீன்பிடி, விவசாயம் சார்ந்த நிறுவனங்கள்,
    விரிவாக்க நடைமுறைகள் ஆகியவற்றின் சிறந்த நடைமுறைகளை வழக்கு ஆய்வுகள்
    வடிவிலும் , நிபுணர்கள் மற்றும் பயிற்சியாளர்களின் அனுபவங்கள் வடிவிலும்
    இங்கே விவாதிக்கப்பட்டுள்ளன .

  • சேவை நிறுவனங்கள்
  • வேளாண் துறையில் சேவை புரியும் தன்னார்வ நிறுவனங்கள் பற்றி இங்கு விவரிக்கப்பட்டுள்ளன.

  • தொழில்நுட்பங்கள்
  • வேளாண் சார்ந்த பல வகையான தொழில்நுட்பங்கள் இங்கே கூறப்பட்டுள்ளன.

  • தோட்டக்கலைப் பயிர்கள்
  • தோட்டக்கலைப் பயிர்களின் சாகுபடி குறிப்புகள் இங்கு கொடுக்கப்பட்டுள்ளன.

  • பயனுள்ள இணையதளங்கள் மற்றும் தகவல்கள்
  • விவசாயம் மற்றும் அது சார்ந்த துறைகள் தொடர்பான பல்வேறு வலைத்தளங்கள் மற்றும் இணையதளங்களின் இணைப்புகளை வழங்குகிறது

  • விவசாய கடன்
  • விவசாய
    கடன், கடன் நிறுவனங்கள் மற்றும் அதன் சம்பந்தந்தப்பட்ட திட்டங்கள்
    தொடர்பான தலைப்புகள் பற்றி இந்த பகுதியில் விவாதிக்கப்படுகின்றன

  • வேளாண் இடுபொருட்கள்
  • விதைகள்,
    கரிம மற்றும் கனிம உரங்கள் உள்ளிட்ட பல்வேறு விவசாய உள்ளீடுகளை தயாரித்தல்
    மற்றும் கையாளுதல் பற்றி இங்கே விவாதிக்கப்படுகின்றன

  • வேளாண் காப்பீடு
  • விவசாயம்
    மற்றும் அது சார்ந்த நடவடிக்கைகள் அடங்கிய பல்வேறு காப்பீட்டு
    திட்டங்களையும், அதன் பிரீமியம், பரவல் பகுதி, கூற்று நடைமுறை போன்ற
    விவரங்களையும் உயர்த்திக்காட்டும்

  • வேளாண் சார்ந்த தொழில்கள்
  • சிறு மற்றும் குறு விவசாயிகளுக்கு ஏற்ற பல்வேறு வேளாண் சார்ந்த நிறுவனங்கள் பற்றி இங்கே விவரிக்கப்பட்டுள்ளன

  • வேளாண்மை பயிர்கள்
  • வேளாண் பயிர்களின் சாகுபடி முறைகள் பற்றி இங்கு கொடுக்கப்பட்டுள்ளன.

  • வேளாண்மையும் சுற்றுச்சூழலும்
  • வேளாண்மையும் சுற்றுச்சூழலும் பற்றிய குறிப்புகள்.

  • ஹைட்ரோபோனிக்ஸ் தீவன வளர்ப்பு
  • மண்ணிலாமல் தண்ணீரை மட்டும் கொண்டு மிக குறைந்த காலத்தில் தீவன பயிர் வளர்ப்பு முறையாகும்



    அரசின் முக்கிய கடமைகள்









    முன்னுரை



    மக்களுடைய நலன்களைக் கருதி, அவர்களுடைய
    நடவடிக்கைகளை கட்டுப்படுத்துவதையும் ஒழுங்குபடுத்துவதையும் தனது தலையாய
    கடமையாக நவீன கால அரசு கொண்டுள்ளது. அது அவ்வாறான கட்டுப்பாடுகளையும்,
    ஒழுங்கு படுத்துதலையும் நடைமுறைப்படுத்த, பலவிதமான சட்டங்களையும்
    இயற்றுகிறது. மக்கள் தங்களுடைய ஆளுமையை வளர்த்துக் கொள்ளும் வண்ணம்,
    அவர்களுக்கு வாய்ப்புகள் கிட்டும் வண்ணம் அவர்களுக்கு உரிய
    சுதந்திரத்தையும் அரசு உறுதி செய்கிறது.



    சமத்துவம் என்பது சுதந்திரம் மற்றும்
    நீதியோடு இயைந்தது. தனி நபர் ஒருவருக்கு ஆள்பவரால் அளிக்கப்பட்ட
    சட்டபூர்வமான எதிர்பார்ப்புகளையும் அதன் மூலம் அவர்களடையும் பலன்களையும்
    பெறும் முகத்தான் நீதி செயல்படுகிறது. அத்தனிநபருக்கு அளிக்கப்பட்ட
    உறுதிப்பாடுகளை நிறைவேற்றாமல் போனாலோ, அவருடைய உரிமைகள் பாதிக்கப்பட்டாலோ,
    அவ்வினங்களில் நீதி தலையிடுகிறது.



    சட்டத்தின் பொருள்



    பொதுவாக புரிந்துகொள்ளப்பட்ட அளவில்,
    சட்டம் என்பது, நீதிமன்றங்களால் நடைமுறைப்படுத்தும் விதிமுறைகள் அடங்கிய
    தொகுப்பு என பொருள்படும். இவை மட்டுமின்றி, மனிதர்களின் சமூக நடத்தைகளோடு
    தொடர்புள்ள சமூக சட்டங்கள் மற்றும் இயல் அறிவியல் சட்டங்களும் உள்ளன.



    அரசியல் அறிவியல் மாணவர்களாகிய நாம் பிற
    சட்டங்களை விட, அரசியல் சட்டம் என்பதைக் காண்போம். இத்தகைய சட்டங்கள்
    தனிமனிதர்கள் எவற்றை செய்ய வேண்டும் மற்றும் எவற்றை செய்யக்கூடாது என்பதனை
    வலிவுறுத்துகின்றன. அவ்வாறான வழிமுறைகள் மீறப்படும்போது, அந்நடவடிக்கை
    தண்டனைக்குரியதாகி விடுகிறது. இதன் மூலம் அரசியல் சட்டம் அல்லது ஏற்பு
    சட்டம் (Positive Law) கட்டுப்படுத்துதல் மற்றும் ஒழுங்குபடுத்துதலோடு
    தொடர்பு கொண்டதாகும். சட்டத்தினை பற்றிய கல்வி சட்டக் கல்வி
    (Jurispredence) என்றழைக்கப்படுகிறது.



    சட்டத்தின் வரையறையும், பொருளும்



    எந்த இடத்தில் சட்டம் இல்லையோ அங்கு
    ஒழுங்கு இருக்காது, எங்கே ஒழுங்கில்லையோ, அங்கே மனிதர்கள் என்ன செய்வது,
    எங்கே செல்வது என்றறியாது காணாமல் போய்விடுவர். - மேக், ஜவர் சட்டம் என்பது
    ஒரு அரசு வலியுறுத்தும் உரிமைகள் மற்றும் கடப்பாடுகளின் முறைமைகளாகும் -
    டி.எச்.கிரீன்



    சட்டம் என்பது பொது விதி. எத்தகைய
    நடவடிக்கைகளைச் செய்யலாம் அல்லது செய்யக்கூடாது என்று அது கூறுகிறது.
    சட்டத்தை மதிக்காமல் மீறுபவர்களுக்கு தண்டனை அளிக்கப்படுகிறது. –
    சிட்ஜ்விக்



    சட்டத்தின் ஆதாரங்கள்



    எவ்வாறு சட்டம் பிறந்திருக்கக் கூடும்; அவை எதற்கு காரணமாக இருந்திருக்கலாம் என்பதனையே சட்டத்தின் ஆதாரங்கள் என்கிறோம்.



    மேக் ஐவர் “அரசே, சட்டத்தின் பெற்றோர்
    மற்றும் குழந்தை” என்கிறார். நவீன காலத்தில், ஒரு மக்கள் நலம் நாடும்
    அரசில், அரசாங்கத்தின் மூன்று அங்கங்களான சட்டமன்றம், செயலாட்சிக்குழு
    மற்றும் நீதித்துறை என்பவற்றில் சட்டமன்றம் சட்டத்தை இயற்றுகிறது;
    செயலாட்சிக்குழு (Executive) இயற்றப்பட்ட சட்டங்களை நடைமுறைப்படுத்துகிறது.
    நீதித்துறை இயற்றப்பட்டு, நடைமுறைப்படுத்தப்படும் சட்டங்களுக்கு விளக்கம்
    அளிக்கிறது. சட்டமன்றம் என்பதனைத் தாண்டி, சட்டத்திற்கு பல்வகை ஆதாரங்கள்
    உள்ளன. அவை:



    வழக்காறுகள்



    சமுதாயத்தில் பலவகை இனங்களில், தலைமுறை
    தலைமுறையாக ஒரு சில நடைமுறைகள் பின்பற்றப்படும். காலப் போக்கில்
    அந்நடைமுறைகளே “சட்டம்” என்றாகிவிடும். மக்களிடையே நிலவிய உறவுகள்
    சிக்கலாகாத வரையிலும், பொது நோக்கங்கள் என்பன மிகக் குறைவாக
    இருந்தவரையிலும், இத்தகைய பழக்க வழக்கங்கள், வழக்காறுகள் ஏற்றுக்
    கொள்ளப்பட்டு, வாய் வழியாக தலைமுறை தலைமுறையாக உறுதிப்பாட்டுடன்
    கடைபிடிக்கப்பட்டிருந்தன.



    இத்தகைய சம்பிரதாயங்கள் பெரும்பாலும்
    மதத்தின் சாரத்தையே பெற்றிருந்தன. ஏனெனில் மதம் வேறு, சட்டம் வேறு என்பது
    அப்போது அறியப்படவில்லை. எனவே வழக்காறுகளில் இருந்து தோன்றிய சட்டங்கள்
    பேரியற்கையினிருந்து (Supernatural) வந்ததென்றே கருதலாம். பெரும்பான்மையான
    சம்பிரதாயங்களுக்கு மத சடங்குகள் மற்றும் கடவுளர்களின் கோபத்திற்கு ஆளாக
    வேண்டாம் என்பன போன்ற மூடநம்பிக்கைகளே ஆதாரமாக விளங்கின.



    நீதிமன்றங்களின் தீர்ப்புகள்



    இவை நீதிமன்ற புனராய்வு என்றும்
    அழைக்கப்படுகின்றன. மாறுகின்ற காலச்சூழலின், புதிய வாழ்க்கை முறைகள்
    மற்றும் மக்களிடையே ஏற்பட்ட தொடர்புகள் பல்வேறு சிக்கல்களை தோற்றுவித்தன.
    அத்தகைய சிக்கல்களை தீர்த்துவைக்க வழக்காறுகள் எவ்விதமான தீர்வுகளையும்
    தரவில்லை. அவ்வினங்களில் இத்தகைய தீர்ப்புகள் சட்டங்களாகி விடுகின்றன.
    ரோமானிய மற்றும் இங்கிலாந்து அரசர்களின் தீர்ப்புகள் இவற்றை அடிப்படையாக
    கொண்டவையேயாகும்.



    அறிவியல் சட்ட விளக்கங்கள்



    அறிவியல் சார்பான சட்ட விளக்கங்களும்
    சட்டங்களின் மூல ஆதாரமாக கருதப்படுகின்றன. சட்ட வல்லுநர்கள் தான்
    நீதிமன்றங்களின் தீர்ப்புகள் அடிப்படையிலும், நீதிபதிகளின்
    கருத்துக்களையும் ஆய்ந்து சிக்கலான பிரச்சனைகளில் தங்கள் மேலான விளக்கங்களை
    அளிக்கின்றனர்.



    சட்ட உலகத்தில் சட்ட வல்லுநர்களுக்கு இருக்கும் நுணுக்கம்,
    ஆழ்ந்த அனுபவம், விளக்கும் ஆற்றல் ஆகியவை காரணமாக செல்வாக்கு வளர்வதால்,
    நீதிபதிகளும் அம்மாதிரி வல்லுநர்களின் விளக்கங்களை புறக்கணிக்க
    இயலுவதில்லை. சான்றாக, இங்கிலாந்த நாட்டிலிருந்த பிளாக்ஸ்டன், கோக்
    போன்றவர்கள் எழுதிய சட்ட விளக்கங்கள் இங்கிலாந்து பாராளுமன்ற சட்டங்களுக்கு
    சமமானதாக கருதப்படுகின்றன. இது போன்றதுதான் ரோமாபுரி சட்ட வல்லுநர்களின்
    விளக்கங்களுமாகும்.



    சட்ட மன்றம்



    இக்கலாத்தில் சட்டம் இயற்றுவதற்கு உள்ள
    மற்றும் ஒரு முக்கியமான ஆதாரம், சட்டமன்றமாகும். சட்டமன்றங்கள்
    சட்டமியற்றும் தொழிற்சாலைகளாக “தற்காலத்தில் கருதப்படுகின்றன. சட்ட
    மன்றங்கள் முன்னால் இயற்றப்பட்ட சட்டங்களை மாற்றுகின்றன,
    நடைமுறையிலிருக்கும் சட்டங்களை விட்டுவிடுகின்றன, தேவையான புது சட்டங்களை
    இயற்றுகின்றன. சட்ட மூலாதாரங்களுடைய தாக்கம் குறைந்து போனாலும்,
    வழக்காறுகள், சமய நடைமுறைகள், மற்றும் நீதிமன்ற முடிவுகளை சட்டமியற்றுவோர்
    கருத்தில் கொள்கின்றனர்.



    நீதிமன்ற மனச்சார்பு சட்டம்



    நீதி மனச்சார்பு என்று குறிப்பிடும்போது
    நீதிபதியின் உள்ளத்தில் உறைந்து கிடக்கும் மனச்சார்பு அல்லது
    மனச்சாட்சியையே குறிப்பிடுவதாகும். தீர்ப்புகளிலிருந்து இவ்வகை மாறுபட்டதா
    என்ற கேள்வி எழக்கூடும். உண்மையில் வழக்கத்திலிருக்கும் சட்டங்களின்
    அடிப்படையில் தீர்ப்புகள் கூறப்பட்டாலும், சட்டங்களுக்கும் அப்பால்
    உண்மையான நீதியை நிலைநாட்ட வேண்டிய சட்டத்தை ஒட்டி தன் மனசாட்சியின்
    அடிப்படையில் தீர்ப்புகளை வழங்கக் கூடும். மாறுபட்ட வாழ்க்கைமுறை மற்றும்
    சூழல்கள் காரணமாக பழையச் சட்டங்களில் வழக்குகளில் தீர்ப்பு சொல்ல
    ஆதாரமில்லாத போது, நியாய அநியாயம், பொது அறிவு மற்றும் இயற்கை நீதி போன்றவை
    நீதி வழங்க உதவுகின்றன. அவ்வகையில் வழங்கப்பட்ட தீர்ப்புகளையே “நீதி
    மனச்சார்பு சட்டம்” என்று அழைக்கிறோம். இங்கிலாந்து போன்ற நாடுகளில்
    இச்சட்டம் பரவலாக பயன்படுத்தப்படுகிறது எனலாம்.



    மதம் அல்லது சமயம்



    பழக்கவழக்கங்கள், நடைமுறைச் சட்டங்களை
    ஒட்டியது தான் மதச்சட்டங்களாகும். இவற்றிற்கான அடிப்படை, மக்களிடையே
    பேணப்படும் மதநூல்களாகும். பழங்காலந் தொட்டே, மனிதர்கள் புலன்களால் அறிய
    இயலாத ஒரு சக்தியின் பால் தங்களுடைய நம்பிக்கையை வைத்து அச்சக்தியின்
    வழிகாட்டுதலின்படி, தங்கள் நடவடிக்கையை வகுத்துக் கொள்வதே வாழ்க்கை என
    கருதினர். மத குருமார்களின் கருத்துக்களும், புனித நூல்களில்
    கூறப்படுபவைகளே சட்டத்தின் ஆதாரங்களாக விளங்குவன.



    சட்டத்தின் வகைகள்



    மேக் ஐவர் சட்டத்தினை கீழ்கண்டவாறு வகைப்படுத்துகிறார்.



    • இயற்கை சட்டம்,
    • நேர்மறை சட்டம்(அரசியல் சட்டம்)
    • தேசிய சட்டம் (அ) முனிசியல் சட்டம்,
    • சர்வதேச சட்டம்
    • அரசியலமைப்பு சட்டம்,
    • சாதாரண சட்டம் (அ) பொதுச் சட்டம்
    • அரசாங்கச் சட்டம்,
    • தனியார் சட்டம்
    • ஆட்சித்துறைச் சட்டம்,
    • பொதுப்படையான சட்டம்,
    • வழக்கு அடிப்படையிலான சட்டம்
    • அடிப்படைச் சட்டம்,
    • அவசர சட்டம்,
    • பொதுச் சட்டம்


    மேற்காண் சட்டங்களின் விளக்கம் பின்வருமாறு



    இயற்கை சட்டம்



    இது இறைமை சட்டம் எனவும்
    அழைக்கப்படுகிறது. இவ்வகை சட்டம், எங்கும் இயற்றப்பட்ட சட்டமன்று, அது
    மனிதர்களின் அறிவில் உதித்த சட்டமாகும். அது மனிதர்களால் படைக்கப்பட்ட
    சட்டமன்று. இயற்கை சட்டம், அதன் பால் உள்ள மதிப்பினாலும், அச்சத்தினாலும்
    ஒப்புக்கொள்ளப்படுகிறது.



    நேர்மறை சட்டம்



    இது அரசியல் சட்டம் என்றும்
    அழைக்கப்படுகிறது. இது மனிதர்களால் ஏற்படுத்தப்பட்டதாகும். இது
    இயற்கையானது; அனைவராலும் புரிந்து கொள்ளப்படுவது. இது நாட்டின் இறையாண்மை
    சக்தியாகவும் விளங்குகிறது. இவ்வகை சட்டம் மீறப்படும்போது தண்டனைகள்
    அளிக்கப்படும்.



    தேசிய சட்டம்



    நாட்டின் இறையாண்மை காட்டும் நெறிப்படி
    வகுக்கப்பட்டு, அந்நாட்டின் எல்லைக்குட்பட்ட பகுதிகளில் வசிக்கும் மக்களின்
    தனிப்பட்ட மற்றும் பொதுவான உறவுமுறைகள் குறித்து இயற்றப்படும் சட்டம்
    தேசிய சட்டமாகும்.



    சர்வதேச சட்டம்



    1780-ல் ஜெரமிபெந்தம் என்ற
    சிந்தனையாளரால் இப்பெயர் அறியப்பட்டது. உலகில் உள்ள நாடுகள் தங்களுக்குள்
    ஏற்படுகின்ற உறவுகள் மற்றும் அதனை சார்ந்த நடத்தை முறைகள் குறித்து
    இயற்றப்படுவது சர்வதேச சட்டம்’ என்பதாகும். விட்டன் என்னும் அறிஞர்
    பன்னாட்டு சட்டம் என்பது “நாகரீக நாடுகள் அவைகளுக்கிடையிலான உறவில் அவைகளை
    கட்டுப்படுத்துவதாக நடைமுறையில் உள்ள ஒப்பந்தங்கள் மற்றும் வழக்கங்களில்
    சொல்லப்பட்டிருக்கின்ற விதிகள் (rules) ஆகியவையாகும்” என்று கூறுகிறார்.



    “இவ்விதிகள் மீறப்படும்போது அதனால் பாதிக்கப்பட்ட நாடுகளுக்கு நஷ்ட ஈடு பெற சட்டரீதியான உரிமைகள் உண்டு என்றும் தெரிவித்துள்ளார்.



    இருப்பினும் பன்னாட்டுச் சட்டம் என்பது
    நாடுகள் ஒவ்வொன்றும் பிற நாடுகளுடன் உறவு ஏற்படுத்திக் கொள்ளும்போது
    ஏற்றுக் கொண்டுள்ள விதிகள் மற்றும் கடமைகளை அதாகவே தானாக ஏற்று நடந்து
    கொள்வதால்தான் இருக்கிறது. இதனை தார்மீக ஒழுக்கம் (Positive Morality)
    என்று விளக்கலாம்.



    இதுவே இயற்கைச் சட்டம் (Natural law)
    என்றும் அறியலாம். எனவே, ஏதேனும் ஒருநாடு அல்லது தேசம் இதர நாட்டிற்கு
    தீங்கிழைக்குமானால் தீங்கிழைப்புக்குள்ளான நாடு தன்னால் முடிந்தவரை அந்த
    தீங்கை தீர்த்துக் கொள்ள வழிகாண வேண்டும். அவசியம் ஏற்படும்போது உதவி செய்ய
    முன்வரும் நாடுகளின் உதவியை கேட்டும் பெற்றும் சரி செய்து கொள்ளலாம்.



    இம்முறை பன்னாட்டுச் சட்டத்தை எப்போதும்
    காப்பாற்ற உதவாது. இருப்பினும் தேசத்தின் சிறந்த தலைவர்களாக இருப்பவர்கள்
    நியாயமானவற்றை நிலைநாட்ட முயற்சிகள் மேற்கொள்வதன் வாயிலாக பன்னாட்டு
    சட்டத்தை உலக நாடுகள் ஏற்கவும், மதித்து நடக்கவும் தேவையான நடவடிக்கைகளை
    உரிய நேரத்தில் மேற்கொள்ள வேண்டும். இவ்வாறு செய்வதன் மூலமாகத் தான் “உலக
    நீதி” (International Justice) வெற்றி பெறும்.



    அரசியலமைப்பு சட்டம்



    நாட்டின் அரசாங்கத்தின் நடவடிக்கைகளை
    தீர்மானிக்கும் அடிப்படை சட்டம், அரசியலமைப்பு சட்டமாகும். அரசாங்கத்தின்
    கட்டமைப்புகள் மற்றும் அரசின் அங்கங்கள் இவற்றிற்கிடையே நிலவும் தொடர்புகள்
    ஆகியவற்றை தீர்மானிப்பது அரசியலமைப்பு சட்டத்தின் முக்கிய பணியாகும்.



    சாதாரண சட்டம்



    இது சட்டமன்றத்தால் இயற்றப்படும்
    சட்டமாகும். ஒரு நாட்டில் வாழும் மனிதர்களை நிர்வகிக்க இயற்றப்படும் சாதாரண
    சட்டமாகும். அரசியலமைப்பு சட்டத்தை தவிர, ஏனைய முனிசிபல் சட்டங்கள்
    அனைத்தும் இவ்வகையானதாகும். இது அரசியலமைப்பு சட்டத்தினை சார்ந்திருக்கும்
    சட்டமாகும்.



    பொதுச் சட்டம்



    தனிமனிதர்கள் மற்றும் நாட்டிற்கிடையேயான
    உறவுகளோடு தொடர்பு கொண்டது பொது சட்டமாகும். அனைத்து வகை குற்றங்களும்
    இச்சட்டத்தின் பார்வைக்குட்பட்டதாகும். பொது சட்டம் குறித்த வழக்குகளில்,
    நாடே வாதி / பிரதிவாதியாக திகழ்கிறது.



    தனியார் சட்டம்



    தனி மனிதர்களுக்கிடையேயுள்ள உறவுகளைப் பற்றியது. உடைமை, வாரிசுரிமை திருமணம், பழித்தல் மற்றும் அவதூறு போன்றவைகளைப் பற்றியது.



    சட்டத்தின் ஆட்சி



    “ஆங்கிலேயர்கள் சட்டத்தினால் மட்டுமே
    ஆளப்படுகின்றனர். நம்முடைய சகமனிதன் ஒருவன் அத்தகைய சட்டத்தின் ஆட்சி
    அதிகாரத்தினால் மட்டுமின்றி வேறு எதனாலும் தண்டிக்கப்படக்கூடாது” - ஏ.வி.
    டைசி. ஆங்கில அரசியலமைப்பு சாசனத்தின் முக்கியமான அம்சம் சட்டத்தின்
    ஆட்சியாகும். இது பின்னர் அனைத்து ஜனநாயக நாடுகளிலும்
    ஏற்றுக்கொள்ளப்பட்டது.



    இது சட்டத்தின் ஆட்சி குறித்த சிந்தனை,
    அரசியல் சுதந்திரம் மற்றும் தனிநபர் விடுதலை குறித்து நடத்தப்பட்ட
    பல்லாண்டு கால போராட்டத்தின் விளைவாக எழுந்ததாகும். இது நிர்வாக
    சட்டத்திற்கு எதிரானதாகும். “அரசியலமைப்புச் சட்டத்திற்கு அறிமுகம்” என்ற
    நூலில் ஏ.வி.டைசி என்பவர் சட்டத்தின் ஆட்சி பற்றிய விளக்கங்களை
    தந்திருக்கிறார்.



    சட்டத்தின் ஆட்சி - பொருள்



    சட்டத்தின் ஆட்சி என்பது சட்டத்தின்
    வழிப்படியே நிர்வாகம் நடை பெற வேண்டும் என்பதாகும். ஏதேச்சதிகார போக்கிற்கு
    இங்கு இடமில்லை. அனைவரும் சட்டத்தின் பார்வையில் சமம்; சட்டத்திற்கு
    அப்பாற்பட்டவர் யாருமில்லை. ஏதேச்சதிகாரமாக, எந்த அமைப்போ, அல்லது மனிதனோ,
    யாரையும் தண்டிக்க இயலாது.



    நீதியின் பரிபாலனத்தில் அனைவரும் சமமாகவே
    நடத்தப்பட வேண்டும். அனைவரும் ஒரே வகையிலான நீதிமன்றங்களில்தான்
    விசாரிக்கப்பட வேண்டும். அடிப்படை தன்மைகள்: சட்டத்தின் ஆட்சி என்பதற்கு
    சில அடிப்படை அம்சங்கள் உள்ளன. அவை வருமாறு.



    1 யாருக்கும் சிறப்பு உரிமைகள் இல்லை.
    ஒரு குறிப்பிட்ட நபருக்கோ, குழுவிற்கோ, எவ்வகை சிறப்பு உரிமைகளோ, சலுகைகளோ
    சட்டத்தின் ஆட்சியில் கிடையாது. சட்டமே மேலானது தனிநபர் அன்று.



    2. சட்டத்தின் முன் அனைவரும் சமம். இனம்,
    மதம், பால் என எக்காரணங்கள் முன்னிட்டும் மனிதனுக்கு மனிதன் வேற்றுமை
    பாராட்டக் கூடாது. சட்டத்தின் முன் அனைவரும் சமம்.



    3. சட்டத்தின் உணர்வுகளுக்கு முழு முக்கியத்துவம்.



    முறையான விசாரணையின்றி எந்த மனிதனும்
    தண்டிக்கப்படக் கூடாது. நீதிமன்றத்தால் தீர்மானிக்கப்பட்ட சட்டமீறலால்
    மட்டுமின்றி வேறு எதனாலும் ஒரு மனிதனிடமிருந்து அவனுடைய வாழ்க்கை, விடுதலை
    மற்றும் சொத்து பிடுங்கப்படாது. சட்டத்தினை மீறி எந்த தனிமனிதரும் இல்லை.
    அனைத்து மனிதர்களும், குடிமக்கள், அரசு ஊழியர்கள் அனைவர்களுக்கும் சட்டம்
    பொதுவானதாகும். ஒரே வகையிலான நீதிமன்றங்களில் ஒரே விதமான சட்டத்தின்படி
    அவர்கள் விசாரிக்கப்படுகின்றனர். சுருங்கக் கூறின், சட்ட விரோத
    சிறைபிடிப்பு, சட்ட விரோத தண்டனை இவை இரண்டும் சட்டத்தின் மாட்சிமைக்கு
    எதிரானவை.



    சட்டத்தின் ஆட்சியின் வீழ்ச்சி



    ஏ.வி. டைசி கூறிய சட்டத்தின்
    மாட்சிமையின் முக்கியத்துவம் இப்போது இங்கிலாந்தில் நிலவவில்லை.
    சட்டமியற்றுதலின் அதிகாரபகிர்வு, நிர்வாக தீர்ப்பாயங்களின் தோற்றம்,
    மாறுபடுகின்ற சமூக பொருளாதார சூழல்கள், மக்கள் நல அரசின் தோற்றம்,
    பலதரப்பட்ட மக்கள் அனுபவிக்கும் பாதுகாப்புகள் காரணமாக, சட்டத்தின்
    மாட்சிமையின் முக்கியத்துவம் நாளுக்குநாள் குறைந்து வருகின்றது.



    ஆட்சித்துறைச் சட்டம்



    சட்டத்தினை பற்றிய கல்வியின் ஒரு
    பிரிவாக, நிர்வாக சட்டம் விளங்குகிறது. இது நாட்டின் அதிகாரம்
    குறித்ததாகும். இது தனி நபருக்கும், நாட்டிற்கு நிகழும் சர்ச்சைகள்
    குறித்து நேரடியாக தொடர்பு கொண்டதாகும். நவீன கால அரசின் செயல்பாடுகள்
    தொடர்பானதாகும். நிர்வாக சட்டம், அரசியலமைப்பு சட்டத்தினின்று
    தோன்றியதாகும்; ஆனால், நிர்வாக சட்டம் அரசியலமைப்பு
    சட்டத்திற்குட்பட்டதாகும். அரசின் நிர்வாகம், தனிநபர்களை நிர்வகிக்கும்
    பொருட்டு இயற்றப்பட்டவையே நிர்வாக சட்டங்களாகும்.



    அடிப்படை தன்மைகள்.



    நிர்வாக சட்டங்களின் அடிப்படை தன்மைகளாவன:



    1. நிர்வாக அதிகாரத்தினரின் அதிகாரங்கள் மற்றும் அவர்களின் அமைப்பு பற்றியது.
    2. அதிகாரங்களின் எல்லையினை தீர்மானிப்பது நிர்வாக சட்டமாகும்.
    3. அவ்வாறு உருவாக்கப்பட்ட அதிகாரம் எந்த வகையில் பிரயோகிக்கப்பட வேண்டும், என்பதனை தீர்மானிப்பதும் நிர்வாக சட்டமாகும்.
    4. அதிகார வர்க்கத்தினர் மீதான நீதிமன்ற கட்டுப்பாடு மற்றும் இதர
      கட்டுப்பாடுகளை தீர்மானிப்பது நிர்வாக சட்டமாகும். நவீனகால அரசில், நிர்வாக
      சட்டங்கள் மிகுந்த முக்கியத்துவம் பெறுகின்றன. நிர்வாக இயந்திரத்தின்
      செயல்பாடுகள் சில சமயங்களில் அரசியலமைப்பு சட்ட நெறிகளில் இருந்து பிறழும்
      போது, அவற்றை நேர்படுத்த நிர்வாக சட்டம் முக்கிய பங்காற்றுகிறது.


    நீதி



    நீதியோடு நெருங்கிய தொடர்புள்ள கூறுகளாவன:



    1. சட்டம்
    2. சுதந்திரம்
    3. உரிமை
    4. சமத்துவம்


    சகோதரத்துவமும் இவ்வரிசையில் சேரும்.



    நீதியின் தோற்றம்



    கருத்து மற்றும் சொல் அல்லது சேர்த்தல்
    அல்லது பொருத்துதல் என்று பொருள்படும் இலத்தீனிய மொழியிலுள்ள “Justia” என்ற
    சொல்லிலிருந்து நீதி அல்லது Justice பெறப்பட்டுள்ளது. நீதி ஒரு அதிமுக்கிய
    கருத்தாக, அரசியல், தத்துவம், சட்டம் மற்றும் நன்னெறி ஆகிய பகுதிகளில்
    விளக்கப்படுகிறது. பல்வேறு தத்துவ ஞானியரால் நீதி பலவிதங்களில் புரிந்து
    கொள்ளப்பட்டு, விளக்கமளிக்கப்படுகிறது. நீதி என்ற கருத்தினை குறித்த
    விசாரணை மனிதர் சிந்திக்கத் தொடங்கிய நாளில் இருந்து வருகிறது எனலாம்.
    எந்த ஒரு நாட்டின் அரசியல் நாகரிகத்தின் முன்னேற்றமும், அந்த நாட்டில்
    நிலவும் நீதி பரிபாலனத்தை வைத்தே அமைக்கப்படுகிறது எனலாம். நீதி என்ற
    சொல்லின் பொருள் காலமாற்றத்திற்கேற்பவும், மாறுகின்ற சூழ்நிலைக்கேற்பவும்
    மாற்றமடைந்த வண்ணம் இருக்கிறது. மதம், அறநெறி, சமத்துவம், சுதந்திரம்,
    சொத்து, சட்டம், அரசியல், பொருளாதார அமைப்பு ஆகியவற்றோடு நெருங்கிய தொடர்பு
    கொண்டதாக நீதி விளங்குகிறது. பல்வகை சமூக அமைப்பு பல்வகையில் நீதியை
    புரிந்து கொள்கின்றது. நாம் நீதியின் தோற்றம், சமுதாயத்தில் நீதியின்
    அவசியம் மற்றும் சட்டநீதி குறித்து காண்போம்.



    நீதி - பொருள்



    நீதி என்ற சொல்லுக்கு சரியான பொருள்
    உரைப்பது எளிதன்று. நீதியின் உள்ளடக்கம் நீதி பரிபாலனத்தின் தன்மை மற்றும்
    சிறப்பு நாட்டிற்கு நாடு வேறுபடுகின்றன. அரசியல் சிந்தனையாளர்களும்,
    நீதியரசர்களும் பல்வகையில் இதனை வரையறுத்துள்ளனர்.



    கடந்த காலத்தில் நீதி என்று அறியப்பட்டது
    நிகழ்காலத்தில் நீதியாக ஏற்கப்படுவதில்லை. பாதிக்கப்பட்டவர்களுக்கு தர
    வேண்டிய நிவாரணத்தையும், தவறு செய்த நபர் அல்லது நபர்களுக்கு தண்டனை
    வழங்குவதே நீதி என எளிமையாக பொருள் கொள்ளலாம். நாட்டின் சட்டம் மற்றும்
    நீதியின் அடிப்படைக் கொள்கைகளை ஒத்தே நீதி வழங்கப்படுகிறது.



    நீதி குறித்த அரிஸ்டாட்டிலின் கோட்பாடு



    அரிஸ்டாட்டில் நீதியை மூன்று வகையாக பிரிக்கிறார்.



    அவை



    1. தண்டனை நீதி : குற்றம் புரிந்தவர்களுக்கு தண்டனை தருவது
    2. இழப்பீட்டு நீதி: பாதிக்கப்பட்டவர்களுக்கு இழப்பீடு வழங்குவது.
    3. மறுபகிர்மான நீதி சலுகைகள் மற்றும் சுமைகளை பகிர்ந்து கொள்ள செய்வத


    நீதி
    குறித்த அரிஸ்டாட்டிலின் சிந்தனைகள், அவருடைய நூலான “நிக்கோ மேக்கியன்
    நன்னெறிகள்’ல் காணப்படுகின்றது. ஆடம் சுமித் மற்றும் ஜான் ரால்ஸ்
    என்பவர்களும் நீதி பற்றி சொல்லியிருக்கின்றனர்.



    நீதியின் மூலாதாரங்கள்



    நீதியின் மூலாதாரங்கள் என்பது நீதியின்
    சிந்தனை தோன்ற காரணமாயிருந்தவற்றை ஆய்வதாகும். சர் எர்னஸ்டு பார்க்கர்
    என்பவர் நீதி கீழ்க்கண்ட ஆதாரங்களிலிருந்து தோன்றியிருக்கக் கூடும் எனக்
    குறிப்பிடுகிறார்.



    சமயம்



    சமயம், நீதியின் கருத்து உருவாக முக்கிய
    காரணமாக இருந்திருக்கிறது. புனித தாமஸ் அக்வினாஸ் என்பவர் இயேசுநாதரின்
    சொல் மற்றும் செயல்கள், தேவாலய குருமார்கள் மற்றும் மதப்போதகர்களின்
    வாக்குகள், சட்டம் மற்றும் நீதி தோன்ற காரணம் எனக் கூறி வந்தார்.
    கத்தோலிக்க திருச்சபையின் தலைவரான போப்பாண்டவர் இன்றளவும் நீதியின்
    ஊற்றுக்கண்ணாக அச்சமய மக்களால் மதிக்கப்படுகிறார். இந்து மதத்தை பொருத்தவரை
    “மனு” சட்டத்தை தந்தவராக கருதப்படுகிறார். இவ்வாறு சட்டம் மற்றும்
    நீதியின் ஊற்றாக மதம் அல்லது சமயம் விளங்குகிறது எனலாம்.



    இயற்கை சட்டம்



    இயற்கையிலேயே நீதி என்பது
    மனிதர்களிடத்தில் இருந்திருக்கிறது ஒவ்வொரு மனிதனின் சிந்தனைக்குள்ளும்,
    எவை செய்யத்தக்கது, எவை செய்யத்தகாதது என்ற எண்ணம் நிலவுகிறது. இவ்வெண்ணமே
    பிறகு சிந்தனையாக உருவெடுத்து “மனிதன் சுதந்திரமானவன்” “அனைவரும் சமமாக
    பாவிக்கப்பட வேண்டும்” போன்ற சீரிய சிந்தனைகளை தந்தது எனலாம்.



    பொருளியல்



    இயற்கையில் மனிதன் தேவைகளால்
    உந்தப்பட்டும் வயிற்றுப்பசிக்கு ஆளாகியும், காலப்போக்கில் தன்னுடைய
    வாழ்க்கைத் தரத்தை மேம்படுத்திக் கொள்ளும் நடவடிக்கையில் இறங்குகிறான்.
    அவ்வாறான நடவடிக்கைகளின் எல்லைகள் விரிவடைந்து பலதரப்பட்ட மனிதர்களுடன்,
    பல்வகை நிறுவனங்களுடன் தொடர்பு கொள்ளும்போது எழுகின்ற கருத்து வேறுபாடுகள்,
    சச்சரவுகள், மற்றும் மோதல்களை தீர்த்து வைக்க அரசு என்ற அமைப்பை
    நாடும்போது, நீதியின் தேவை நன்கு உணரப்படுகிறது. எனவே பொருளாதாரம்,
    நீதியின் மற்றொரு ஊற்றாகும்.



    அறநெறிகள்



    வழங்கப்படும் நீதி அறநெறிக்குட்பட்டு,
    நியாய மனதோடும், ஒழுக்கத்தின் பால் செய்யப்படுவதாக இருக்க வேண்டும்.
    குற்றமற்றவர்கள் தண்டிக்கப்படக் கூடாது; அதே சமயம் குற்றவாளிகள்
    தண்டனையிலிருந்து தப்பிக்கக் கூடாது. இக்கோட்பாட்டில் உதித்த நீதி
    இங்கிலாந்தில் தோன்றியது. இங்கிலாந்தில் மக்களாட்சி இல்லாத காலத்தில்
    நாட்டின் மன்னர் அரசியார் நீதியின் ஊற்றாக கருதப்பட்டார்.



    நீதியின் வளர்ச்சி



    நீதி புலன்களால் அறியமுடியாத பொருளாகும்.
    அதனை உணரமட்டுமே இயலும். சமூக, பொருளாதார, அரசியல், மத, சட்டதுறைகள்
    அனைத்துடனும் தொடர்பு கொண்டதாகும். நீதி, நீதி வழங்கும் நிறுவனங்களை
    சார்ந்து இருக்கிறது.



    நீதியும், சமுதாயமும்



    சமுதாயத்தில் உள்ள அனைவருக்கும்,
    தங்களுடைய திறமையை வளர்த்துக் கொள்ள சமமான வாய்ப்புகள் அளிக்கப்படவேண்டும்.
    ஜாதி, நிற, மத, இன பாகுபாடுகள் ஏதும் இல்லாது அனைவருக்கும் அத்தகைய சமமான
    வாய்ப்புகள் அளிக்க, எடுக்கப்படும் முயற்சி நீதியின் மற்றும் ஒரு
    பரிமாணமாகும்.



    அத்தகைய முயற்சியே சமுதாயநீதி
    எனப்படுகிறது. இந்தியாவில் ஏற்றத்தாழ்வுகள் மிகுந்த சமுதாயமே நிலவுகிறது.
    அத்தகைய அமைப்பில் சமுதாய நீதி மிக முக்கியத்துவம் பெறுகிறது. மனிதனை
    மனிதன் சுரண்டாத சமுதாயத்தில், ஒரு சிலருடைய நன்மைகளுக்காக பலர்
    துன்பங்கள் அனுபவிக்க வேண்டியதாக இருக்காத சமுதாயத்தில் மட்டுமே சமுதாய
    நீதியை நிலை நாட்ட இயலும்.



    சட்ட நீதி



    சட்டநீதி என்பது இயற்கை நீதி, அரசியல்
    நீதி, சமுதாய நீதி, பொருளாதார நீதி, நிர்வாக நீதி, பகிர்மான நீதி மற்றும்
    நேர்படுத்தும் நீதி என்னும் வகைகளில் அடங்கும். சட்டம் இயற்றும் வழிமுறைகள்
    மற்றும் நீதி வழங்கப்படும் முறைகளோடு தொடர்புடையது சட்டநீதி. சட்ட
    நீதிக்கு இரு முக்கிய பொருட்கள் உள்ளன.



    சட்டம் நியாயமானதாக இருக்க வேண்டும்



    சட்டம் இயற்றுவது சட்டமன்றத்தின்
    பணியாகும். இயற்றப்படுகின்ற சட்டம், நியாயமானதாக இருக்க வேண்டும்.
    சட்டமானது சமமாக இருப்பவர்களுக்கு சமமாகவும், சமனற்று இருப்பவர்களுக்கு
    சமனற்றதாகவும் இருத்தல் அவசியம். மூடத்தனமான சமுதாய மேழ்பாட்டினை
    அச்சுறுத்தும் பழமைவாத செயல்களை முடிவுக்கு கொண்டுவர அநேக சட்டங்கள்
    இயற்றப்படும் போது, அச்சட்டங்கள் பழமைவாதிகளால் ஏற்றுக் கொள்ளப்படுவதில்லை.
    ஆனால் இத்தகைய எதிர்ப்புகள் சட்டத்தின் தன்மையை ஒரு போதும் பாதிப்பதில்லை.



    இயற்றப்படுகின்ற சட்டங்கள் சரியாக இருக்க
    வேண்டுமானால், சட்டம் இயற்றுபவர்கள் சரியானவர்களாக இருக்க வேண்டும்.
    மக்களாட்சியில், மக்களுடைய பிரதிநிதிகளே சட்டம் இயற்றுபவர்களாக
    இருக்கிறார்கள். இது மக்களாட்சியின் சிறந்த பண்பாகும். அநேகமாக அனைத்து
    மக்களாட்சி நிலவுகின்ற நாடுகளிலும், சுதந்திரமான, நடுநிலையான நீதித்துறை
    சட்டமன்றத்தால் இயற்றப்படும் சட்டங்கள், நியாயமானவைதானா, ஏற்புடையவைதானா
    என்பதனை ஆராயும். நீதித்துறை அரசியலமைப்பு சட்டத்தின் காவலாளியாகவும்,
    உரிமைகளின் பாதுகாவலனாகவும் விளங்குகிறது. இத்தகைய
    மக்களாட்சிகளில் பெரும்பாலான தருணங்களில், சட்டமியற்றும் துறையும், நீதித்
    துறையும் மோதல்களை கடைபிடிக்கும் போது, நிர்வாக நடவடிக்கைகள் ஸ்தம்பித்து
    விடுகின்றன.



    சட்டத்திற்குட்பட்டே ஒவ்வொருவரும் நீதி பெற வேண்டும்



    ஒவ்வொருவரும் பாரபட்சமற்ற முறையில்
    நீதிபெற வேண்டும். சட்டத்தின்படி அனைவரும் சமமாக பாதுகாப்பு பெற வேண்டும்.
    சமமான சட்ட பாதுகாப்பு என்பதை இருவழிகளில் புரிந்து கொள்ளலாம். முதலாவதாக,
    நீதி பெறும் முறைகள் எளிமையானதாகவும், சாமானியர்களுக்கு அதிகம் செலவு
    பிடிப்பதாகவும் இருத்தல் வேண்டும். இரண்டாவதாக நீதி வழங்கும் அமைப்புகள்
    முழு சுதந்திரத்துடனும், எவ்விதமான இடையூறுகள் இல்லாது இருத்தல் வேண்டும்.



    செயலாண்மை குழுவின் (Executive Branch),
    தலையீடு, நீதித்துறையில் அறவே இருத்தல் கூடாது. அதிகாரப் பிரிவினைக்
    கோட்பாடு, நீதித்துறை சுதந்திரமாக செயல்பட வேண்டும் என்பதையே
    வலியுறுத்துகிறது. அவ்வாறு நீதித்துறை சுதந்திரமாக செயல்படும் வண்ணம்,
    நீதிபதிகளுக்கு வழங்கப்படும் ஊதியம், பணிவிதிகள், தகுதிகள் அமைய வேண்டும்.
    நீதியை வழங்கும் அம்மனிதர்கள் மீது எவ்விதமான அழுத்தமும் இருத்தல் கூடாது.



    ஆதாரம் : தமிழ்நாடு ஆசிரியர் கல்வியியல் ஆராய்ச்சி மையம்

    Friends

    Verse 2: Happiness Follows the Doer of Good_The Story of Mattakundali from the Dhammapada
    Gyalwa Dokhampa
    1.78K subscribers
    Here
    is the Verse on “Happiness Follows the Doer of Good - The Story of
    Mattakundali” from the Dhammapada, a collection of direct teachings of
    Buddha Shakyamuni.
    ཆོས་རྣམས་ཡིད་ཀྱི་རང་བཞིན་ཏེ།།
    ཡིད་ནི་གཙོ་ཞིང་སྔོན་ལ་འགྲོ།།
    གལ་ཏེ་ཡིད་རབ་དྭངས་པས།།
    སྨྲས་སམ་ཡང་ན་བྱས་ཀྱང་རུང༌།།
    དེ་ལ་དེ་ཡིས་བདེ་བ་འཐོབ།།
    གྲིབ་མ་ཡོལ་བར་མི་འགྱུར་བཞིན།།
    Mind precedes all mental states.
    Mind is their chief; they are all mind-wrought.
    If with a pure mind a person speaks or acts,
    happiness follows him like his never-departing shadow.
    Verse 2: Happiness Follows the Doer of Good_The Story of Mattakundali from the Dhammapada


    Friends

    Verse 1: Suffering follows the Evil Doer_The Story of Monk Cakkhupàla from the Dhammapada
    Mind precedes all knowables,
    mind’s their chief, mind-made are they.
    If with a corrupted mind
    one should either speak or act
    dukkha follows caused by that,
    as does the wheel the ox’s hoof. Explanation: All that we experience begins with thought. Our
    words and deeds spring from thought. If we speak or act with evil
    thoughts, unpleasant circumstances and experiences inevitably result.
    Wherever we go, we create bad circumstances because we carry bad thoughts.
    This is very much like the wheel of a cart following the hoofs of
    the ox yoked to the cart. The cart-wheel, along with the heavy load
    of the cart, keeps following the draught oxen. The animal is bound
    to this heavy load and cannot leave it.
    Gyalwa Dokhampa
    1.78K subscribers
    On
    the auspicious occasion of Buddha turning the Wheel of Dharma for the
    first time, we present a short visual story in accordance with a Verse
    from the Dhammapada, a collection of direct teachings of Buddha
    Shakyamuni. Here is the first story that depicts:
    SUFFERING FOLLOWS THE EVIL-DOER
    “The Story of the Monk Cakkhupàla”
    Note: More stories to follow soon, Stay tuned.
    Verse 1: Suffering follows the Evil Doer_The Story of Monk Cakkhupàla from the Dhammapada






    Spiritual Community of The Followers of The Path Shown by The Blessed,Noble,Awakened One-The Tathagata


    The serious pursuit of happiness


    Buddhism is sometimes
    naïvely criticized as a “negative” or “pessimistic” religion and
    philosophy. Surely life is not all misery and disappointment: it offers
    many kinds of happiness and sublime joy. Why then this dreary Buddhist
    obsession with unsatisfactoriness and suffering?


    The Buddha based his
    teachings on a frank assessment of our plight as humans: there is
    unsatisfactoriness and suffering in the world. No one can argue this
    fact. Dukkha lurks behind even the highest forms of worldly pleasure and
    joy, for, sooner or later, as surely as night follows day, that
    happiness must come to an end. Were the Buddha’s teachings to stop
    there, we might indeed regard them as pessimistic and life as utterly
    hopeless. But, like a doctor who prescribes a remedy for an illness,

    Friends



    To Sunakkhatta


    I have heard that on one occasion the Blessed One was staying near Vesali
    in the Great Forest, at the Peaked Pavilion. Now at that time a large
    number of monks had declared final gnosis in the Blessed One’s presence:
    “We discern that ‘Birth is ended, the holy life fulfilled, the task
    done. There is nothing further for the sake of this world.’”


    Sunakkhatta the
    Licchavin heard that “A large number of monks, it seems, have declared
    final gnosis in the Blessed One’s presence: ‘We discern that “Birth is
    ended, the holy life fulfilled, the task done. There is nothing further
    for the sake of this world.”‘” Then Sunakkhatta the Licchavin went to
    the Blessed One and, on arrival, having bowed down to him, sat to one
    side. As he was sitting there he said to the Blessed One: “I have heard,
    lord, that a large number of monks have declared final gnosis in the
    Blessed One’s presence: ‘We discern that “Birth is ended, the holy life
    fulfilled, the task done. There is nothing further for the sake of this
    world.”‘ Now, have they rightly declared final gnosis, or is it the case
    that some of them have declared final gnosis out of over-estimation?”


    “Sunakkhatta, of the
    monks who have declared final gnosis in my presence… it is the case
    that some have rightly declared final gnosis, whereas others have
    declared final gnosis out of over-estimation. As for those who have
    rightly declared final gnosis, that is their truth. As for those who
    have declared final gnosis out of over-estimation, the thought occurs to
    the Tathagata, ‘I will teach them the Dhamma.’ Yet there are cases when
    the thought has occurred to the Tathagata, ‘I will teach them the
    Dhamma,’ but there are worthless men who come to him having formulated
    question after question, so that his thought, ‘I will teach them the
    Dhamma,’ changes into something else.”


    “Now is the time, O
    Blessed One. Now is the time, O One Well-Gone, for the Blessed One to
    teach the Dhamma. Having heard the Blessed One, the monks will remember
    it.”


    “Then in that case, Sunakkhatta, listen & pay close attention. I will speak.”


    “As you say, lord,” Sunakkhatta the Licchavin responded to the Blessed One.


    The Blessed One said: “Sunakkhatta, there are
    these five strings of sensuality. Which five? Forms cognizable via the
    eye — agreeable, pleasing, charming, endearing, fostering desire,
    enticing. Sounds cognizable via the ear… Aromas cognizable via the
    nose… Flavors cognizable via the tongue… Tactile sensations
    cognizable the body — agreeable, pleasing, charming, endearing,
    fostering desire, enticing. These are the five strings of sensuality.


    “Now there’s the
    possible case where a certain person is intent on the baits of the
    world. When a person is intent on the baits of the world, that sort of
    talk interests him, his thinking & evaluating follow along those
    lines, he feels at home with that sort of person, and his mind gets
    along with that sort of person. But when talk concerning the
    imperturbable [the fourth jhana and the spheres of the infinitude of
    space & the infinitude of consciousness] is going on, he does not
    listen, does not lend ear, and does not exert his mind to know. He does
    not get along with that sort of person; his mind does not feel at home
    with him.


    Suppose that
    there were a man who had left his home village or town a long time ago.
    And he were to meet with a man who had left the village or town only a
    short time ago. He would ask if the people in the village or town were
    secure, well-fed, & free of disease, and the second man would tell
    him if they were secure, well-fed, & free of disease. Now, what do
    you think, Sunakkhatta. Would the first man listen to the second man,
    lend ear, and exert his mind to know? Would he get along with the second
    man; would his mind feel at home with him?”


    “Yes, lord.”


    “In the same way, it is
    possible that there is the case where a certain person is intent on the
    baits of the world. When a person is intent on the baits of the world,
    that sort of talk interests him, his thinking & evaluating follow
    along those lines, he feels at home with that sort of person, and his
    mind gets along with that sort of person. But when talk concerning the
    imperturbable [the fourth jhana and the spheres of the infinitude of
    space and the infinitude of consciousness] is going on, he does not
    listen, does not lend ear, and does not exert his mind to know. He does
    not get along with that sort of person; his mind does not feel at home
    with him. This is how it can be known that ‘This person is intent on the
    baits of the world.’


    “Now, there’s the
    possible case where a certain person is intent on the imperturbable.
    When a person is intent on the imperturbable, that sort of talk
    interests him, his thinking & evaluating follow along those lines,
    he feels at home with that sort of person, and his mind gets along with
    that sort of person. But when talk concerning the baits of the world is
    going on, he does not listen, does not lend ear, and does not exert his
    mind to know. He does not get along with that sort of person; his mind
    does not feel at home with him.


    Just as
    a yellow leaf released from its stem is incapable of ever again
    becoming green, in the same way, when a person is intent on the
    imperturbable, he is released from the fetter of the baits of the world.
    This is how it can be known that ‘This person, disjoined from the
    fetter of the baits of the world, is intent on the imperturbable.’


    “Now, there’s the
    possible case where a certain person is intent on the dimension of
    nothingness. When a person is intent on the dimension of nothingness,
    that sort of talk interests him, his thinking & evaluating follow
    along those lines, he feels at home with that sort of person, and his
    mind gets along with that sort of person. But when talk concerning the
    imperturbable is going on, he does not listen, does not lend ear, and
    does not exert his mind to know. He does not get along with that sort of
    person; his mind does not feel at home with him.


    Just as
    a thick rock broken in two cannot be put back together again, in the
    same way, when a person is intent on the dimension of nothingness, he
    has broken the fetter of the imperturbable. This is how it can be known
    that ‘This person, disjoined from the fetter of the imperturbable, is
    intent on the dimension of nothingness.’


    “Now, there’s the
    possible case where a certain person is intent on the dimension of
    neither perception nor non-perception. When a person is intent on the
    dimension of neither perception nor non-perception, that sort of talk
    interests him, his thinking & evaluating follow along those lines,
    he feels at home with that sort of person, and his mind gets along with
    that sort of person. But when talk concerning the dimension of
    nothingness is going on, he does not listen, does not lend ear, and does
    not exert his mind to know. He does not get along with that sort of
    person; his mind does not feel at home with him.


    “Sunakkhatta, suppose that a person, having eaten some delicious food, were to vomit it up. What do you think — would he have any desire for that food?”


    “No, lord. Why is that? Because he would consider that food to be disgusting.”


    “In the same way, when a
    person is intent on the dimension of neither perception nor
    non-perception, he has vomited up the fetter of the dimension of
    nothingness. This is how it can be known that ‘This person, disjoined
    from the fetter of the dimension of nothingness, is intent on the
    dimension of neither perception nor non-perception.’


    “Now, there’s the
    possible case where a certain person is rightly intent on Unbinding.
    When a person is rightly intent on Unbinding, that sort of talk
    interests him, his thinking & evaluating follow along those lines,
    he feels at home with that sort of person, and his mind gets along with
    that sort of person. But when talk concerning the dimension of neither
    perception nor non-perception is going on, he does not listen, does not
    lend ear, and does not exert his mind to know. He does not get along
    with that sort of person; his mind does not feel at home with him.


    Just as
    a palm tree with its top cut off is incapable of further growth, in the
    same way, when a person is rightly intent on Unbinding, he has
    destroyed the fetter of the dimension of neither perception nor
    non-perception, has destroyed it by the root, like an uprooted palm tree
    deprived of the conditions of existence, not destined for future
    arising. This is how it can be known that ‘This person, disjoined from
    the fetter of the dimension of neither perception nor non-perception, is
    intent on Unbinding.’


    “Now, there’s the possible case where a certain monk thinks, ‘Craving
    is said by the Contemplative [the Buddha] to be an arrow. The poison of
    ignorance spreads its toxin through desire, passion, & ill will. I
    have abandoned the arrow. I have expelled the poison of ignorance. I am
    rightly intent on Unbinding.’ Because this is not true of him, he might
    pursue those things that are unsuitable for a person rightly intent on
    Unbinding. He might pursue unsuitable forms & sights with the eye.
    He might pursue unsuitable sounds with the ear… unsuitable aromas with
    the nose… unsuitable flavors with the tongue… unsuitable tactile
    sensations with the body. He might pursue unsuitable ideas with the
    intellect. When he pursues unsuitable forms & sights with the eye…
    pursue unsuitable ideas with the intellect, lust invades the mind. With
    his mind invaded by lust, he incurs death or death-like suffering.


    Suppose that
    a man were wounded with an arrow thickly smeared with poison. His
    friends & companions, kinsmen & relatives would provide him with
    a surgeon. The surgeon would cut around the opening of the wound with a
    knife and then would probe for the arrow with a probe. He then would
    pull out the arrow and extract the poison, leaving a residue behind.
    Knowing that a residue was left behind, he would say, ‘My good man, your
    arrow has been pulled out. The poison has been extracted, with a
    residue left behind, but it is not enough to do you harm. Eat suitable
    food. Don’t eat unsuitable food, or else the wound will fester. Wash the
    wound frequently, smear it with an ointment frequently, so that blood
    & pus don’t fill the opening of the wound. Don’t walk around in the
    wind & sun, or else dust & dirt may contaminate the opening of
    the wound. Keep looking after the wound, my good man, and work for its
    healing.’


    “The thought would occur
    to the man: ‘My arrow has been pulled out. The poison has been
    extracted, with a residue left behind, but it is not enough to do me
    harm.’ He would eat unsuitable food, so the wound would fester. He
    wouldn’t wash the wound or smear it with an ointment frequently, so
    blood & pus would fill the opening of the wound. He would walk
    around in the wind & sun, so dust & dirt would contaminate the
    opening of the wound. He wouldn’t keep looking after the wound or work
    for its healing. Now, both because of these unsuitable actions of his
    and because of the residue of the dirty poison left behind, the wound
    would swell. With the swelling of the wound he would incur death or
    death-like suffering.


    “In the same way,
    there’s the possible case where a certain monk thinks, ‘Craving is said
    by the Contemplative to be an arrow. The poison of ignorance spreads its
    toxin through desire, passion, & ill will. I have abandoned the
    arrow. I have expelled the poison of ignorance. I am rightly intent on
    Unbinding.’ Because this is not true of him, he might pursue those
    things that are unsuitable for a person rightly intent on Unbinding. He
    might pursue unsuitable forms & sights with the eye. He might pursue
    unsuitable sounds with the ear… unsuitable aromas with the nose…
    unsuitable flavors with the tongue… unsuitable tactile sensations with
    the body. He might pursue unsuitable ideas with the intellect. When he
    pursues unsuitable forms & sights with the eye… pursue unsuitable
    ideas with the intellect, lust invades the mind. With his mind invaded
    by lust, he incurs death or death-like suffering. For this is death in
    the discipline of the noble ones: when one renounces the training and
    returns to the lower life. And this is death-like suffering: when one
    commits a defiled offense.


    “Now, there’s the
    possible case where a certain monk thinks, ‘Craving is said by the
    Contemplative to be an arrow. The poison of ignorance spreads its toxin
    through desire, passion, & ill will. I have abandoned the arrow. I
    have expelled the poison of ignorance. I am rightly intent on
    Unbinding.’ Because he is rightly intent on Unbinding, he wouldn’t
    pursue those things that are unsuitable for a person rightly intent on
    Unbinding. He wouldn’t pursue unsuitable forms & sights with the
    eye. He wouldn’t pursue unsuitable sounds with the ear… unsuitable
    aromas with the nose… unsuitable flavors with the tongue… unsuitable
    tactile sensations with the body. He wouldn’t pursue unsuitable ideas
    with the intellect. When he doesn’t pursue unsuitable forms & sights
    with the eye… doesn’t pursue unsuitable ideas with the intellect,
    lust doesn’t invade the mind. With his mind not invaded by lust, he
    doesn’t incur death or death-like suffering.


    Suppose that
    a man were wounded with an arrow thickly smeared with poison. His
    friends & companions, kinsmen & relatives would provide him with
    a surgeon. The surgeon would cut around the opening of the wound with a
    knife and then would probe for the arrow with a probe. He then would
    pull out the arrow and extract the poison, leaving no residue behind.
    Knowing that no residue was left behind, he would say, ‘My good man,
    your arrow has been pulled out. The poison has been extracted, with no
    residue left behind, so it is not enough to do you harm. Eat suitable
    food. Don’t eat unsuitable food, or else the wound will fester. Wash the
    wound frequently, smear it with an ointment frequently, so that blood
    & pus don’t fill the opening of the wound. Don’t walk around in the
    wind & sun, or else dust & dirt may contaminate the opening of
    the wound. Keep looking after the wound, my good man, and work for its
    healing.’


    “The thought would occur
    to the man: ‘My arrow has been pulled out. The poison has been
    extracted with no residue left behind, so it is not enough to do me
    harm.’ He would eat suitable food, so the wound wouldn’t fester. He
    would wash the wound and smear it with an ointment frequently, so blood
    & pus wouldn’t fill the opening of the wound. He would not walk
    around in the wind & sun, so dust & dirt wouldn’t contaminate
    the opening of the wound. He would keep looking after the wound and
    would work for its healing. Now, both because of these suitable actions
    of his and because of there being no residue of the poison left behind,
    the wound would heal. With the healing of the wound and its being
    covered with skin, he wouldn’t incur death or death-like suffering.


    “In the same way,
    there’s the possible case where a certain monk thinks, ‘Craving is said
    by the Contemplative to be an arrow. The poison of ignorance spreads its
    toxin through desire, passion, & ill will. I have abandoned the
    arrow. I have expelled the poison of ignorance. I am rightly intent on
    Unbinding.’ Because he is rightly intent on Unbinding, he wouldn’t
    pursue those things that are unsuitable for a person rightly intent on
    Unbinding. He wouldn’t pursue unsuitable forms & sights with the
    eye. He wouldn’t pursue unsuitable sounds with the ear… unsuitable
    aromas with the nose… unsuitable flavors with the tongue… unsuitable
    tactile sensations with the body. He wouldn’t pursue unsuitable ideas
    with the intellect. When he doesn’t pursue unsuitable forms & sights
    with the eye… doesn’t pursue unsuitable ideas with the intellect,
    lust doesn’t invade the mind. With his mind not invaded by lust, he
    doesn’t incur death or death-like suffering.


    “I have given this
    simile to convey a meaning. The meaning is this: the wound stands for
    the six internal sense media; the poison, for ignorance; the arrow, for
    craving; the probe, for mindfulness; the knife, for noble discernment;
    the surgeon, for the Tathagata, worthy & rightly self-awakened.


    “Now, when a monk —
    maintaining restraint over the six spheres of contact, knowing that
    ‘Acquisition is the root of stress’ — is free from acquisition, released
    in the total ending of acquisition, it’s not possible that, with regard
    to acquisition, he would stir his body or arouse his mind.


    Suppose there
    were a beverage in a bronze cup — consummate in its color, smell, &
    flavor — but mixed with poison. And suppose a man were to come along,
    wanting to live, not wanting to die, desiring pleasure, & abhorring
    pain. What do you think, Sunakkhatta — would he drink the beverage in
    the bronze cup knowing that ‘Having drunk this, I will incur death or
    death-like suffering’?”


    “No, lord.”


    “In the same way, when a
    monk — maintaining restraint over the six spheres of contact, knowing
    that ‘Acquisition is the root of stress’ — is free from acquisition,
    released in the total ending of acquisition, it’s not possible that,
    with regard to acquisition, he would stir his body or arouse his mind.


    Suppose there
    were a deadly poisonous viper, and a man were to come along, wanting to
    live, not wanting to die, desiring pleasure, & abhorring pain. What
    do you think, Sunakkhatta — would he give his hand or finger to the
    snake knowing that ‘Having been bitten by this, I will incur death or
    death-like suffering’?”


    “No, lord.”


    “In the same way, when a
    monk — maintaining restraint over the six spheres of contact, knowing
    that ‘Acquisition is the root of stress’ — is free from acquisition,
    released in the total ending of acquisition, it’s not possible that,
    with regard to acquisition, he would stir his body or arouse his mind.”


    That is what the Blessed One said. Gratified, Sunakkhatta the Licchavin delighted in the Blessed One’s words.


    the Buddha offers both a hope (the third Noble Truth)


    The Noble Truth of the Cessation of dukkha



    The definition


    “And this, monks, is the noble
    truth of the cessation of dukkha: the remainderless fading &
    cessation, renunciation, relinquishment, release, & letting go of
    that very craving.”

     

    Dispassion is supreme

    “Among whatever qualities there may
    be, fabricated or unfabricated, the quality of dispassion — the
    subduing of intoxication, the elimination of thirst, the uprooting of
    attachment, the breaking of the round, the destruction of craving, dispassion, cessation, the realization of Unbinding
    — is considered supreme. Those who have confidence in the quality of
    dispassion have confidence in what is supreme; and for those with
    confidence in the supreme, supreme is the result.”

    Stilling: the hallmark of the goal

    “This is peace, this is exquisite — the stilling of all fabrications, the relinquishment of all acquisitions, the ending of craving, dispassion, cessation, Unbinding.”

    Unraveling the causes of suffering

    “Monks, the ending of the effluents
    is for one who knows & sees, I tell you, not for one who does not
    know & does not see. For one who knows what & sees what is there
    the ending of effluents? ‘Such is form, such its origination, such its
    disappearance. Such is feeling, such its origination, such its
    disappearance. Such is perception, such its origination, such its
    disappearance. Such are fabrications, such their origination, such their
    disappearance. Such is consciousness, such its origination, such its
    disappearance.’ The ending of the effluents is for one who knows in this
    way & sees in this way.

    “The knowledge of ending in the
    presence of ending has its prerequisite, I tell you. It is not without a
    prerequisite. And what is its prerequisite? Release… Release has its
    prerequisite, I tell you. It is not without a prerequisite. And what is
    its prerequisite? Dispassion… Disenchantment… Knowledge & vision
    of things as they actually are present…Concentration… Pleasure… Serenity… Rapture… Joy… Conviction… Stress… Birth… Becoming… Clinging… Craving
    Feeling… Contact… The six sense media… Name-&-form…
    Consciousness… Fabrications… Fabrications have their prerequisite, I
    tell you. They are not without a prerequisite. And what is their
    prerequisite? Ignorance

    “Just as when the gods pour rain in
    heavy drops & crash thunder on the upper mountains: The water,
    flowing down along the slopes, fills the mountain clefts & rifts
    & gullies. When the mountain clefts & rifts & gullies are
    full, they fill the little ponds. When the little ponds are full, they
    fill the big lakes… the little rivers… the big rivers. When the big
    rivers are full, they fill the great ocean. In the same way:

    fabrications have ignorance as their prerequisite,
    consciousness has fabrications as its prerequisite,
    name-&-form has consciousness as its prerequisite,
    the six sense media have name-&-form as their prerequisite,
    contact has the six sense media as its prerequisite,
    feeling has contact as its prerequisite,
    craving has feeling as its prerequisite,
    clinging has craving as its prerequisite,
    becoming has clinging as its prerequisite,
    birth has becoming as its prerequisite,
    stress & suffering have birth as their prerequisite,
    conviction has stress & suffering as its prerequisite,
    joy has conviction as its prerequisite,
    rapture has joy as its prerequisite,
    serenity has rapture as its prerequisite,
    pleasure has serenity as its prerequisite,
    concentration has pleasure as its prerequisite,
    knowledge & vision of things as they actually are present has concentration as its prerequisite,
    disenchantment has knowledge & vision of things as they actually are present as its prerequisite,
    dispassion has disenchantment as its prerequisite,
    release has dispassion as its prerequisite,
    knowledge of ending has release as its prerequisite.”

    Where neither pleasure nor pain can arise

    “From the remainderless fading
    & cessation of that very ignorance, there no longer exists [the
    sense of] the body on account of which that pleasure & pain
    internally arise. There no longer exists the speech… the intellect on
    account of which that pleasure & pain internally arise. There no
    longer exists the field, the site, the dimension, or the issue on
    account of which that pleasure & pain internally arise.”

    This/That Conditionality

    “And what is the noble method that
    is rightly seen and rightly ferreted out by discernment? There is the
    case where a disciple of the noble ones notices:

    When this is, that is.
    From the arising of this comes the arising of that.
    When this isn’t, that isn’t.
    From the cessation of this comes the cessation of that.

    “In other words:

    “From ignorance as a requisite
    condition come fabrications. From fabrications as a requisite condition
    comes consciousness. From consciousness as a requisite condition comes
    name-and-form. From name-and-form as a requisite condition come the six
    sense media. From the six sense media as a requisite condition comes
    contact. From contact as a requisite condition comes feeling. From
    feeling as a requisite condition comes craving. From craving
    as a requisite condition comes clinging/sustenance. From
    clinging/sustenance as a requisite condition comes becoming. From
    becoming as a requisite condition comes birth. From birth as a requisite
    condition, then old age and death, sorrow, lamentation, pain, distress,
    and despair come into play. Such is the origination of this entire mass
    of stress and suffering.

    “Now from the remainderless fading
    and cessation of that very ignorance comes the cessation of
    fabrications. From the cessation of fabrications comes the cessation of
    consciousness. From the cessation of consciousness comes the cessation
    of name-and-form. From the cessation of name-and-form comes the
    cessation of the six sense media. From the cessation of the six sense
    media comes the cessation of contact. From the cessation of contact
    comes the cessation of feeling. From the cessation of feeling comes the
    cessation of craving. From the cessation of craving
    comes the cessation of clinging/sustenance. From the cessation of
    clinging/sustenance comes the cessation of becoming. From the cessation
    of becoming comes the cessation of birth. From the cessation of birth,
    then old age and death, sorrow, lamentation, pain, distress, and despair
    all cease. Such is the cessation of this entire mass of stress and suffering.

    “This is the noble method that is rightly seen and rightly ferreted out by discernment.”

    AN 10.92


    and a cure (the fourth).



    The Noble Truth of the Path Leading to the Cessation of dukkha

     

    The Noble Eightfold Path

    “And this, monks, is the noble
    truth of the way of practice leading to the cessation of dukkha:
    precisely this Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.”

    The threefold division of the path

    [Visakha, a layman, ex-husband of
    Ven. Sister Dhammadinna:] “And are the three aggregates [of virtue,
    concentration, discernment] included under the noble eightfold path,
    lady, or is the noble eightfold path included under the three
    aggregates?”

    [Ven. Sister Dhammadinna:] “The
    three aggregates are not included under the noble eightfold path, friend
    Visakha, but the noble eightfold path is included under the three
    aggregates. Right speech, right action, & right livelihood come under the aggregate of virtue. Right effort, right mindfulness, & right concentration come under the aggregate of concentration. Right view & right resolve come under the aggregate of discernment.”

    An ancient path rediscovered

    “It is just as if a man, traveling
    along a wilderness track, were to see an ancient path, an ancient road,
    traveled by people of former times. He would follow it. Following it, he
    would see an ancient city, an ancient capital inhabited by people of
    former times, complete with parks, groves, & ponds, walled,
    delightful. He would go to address the king or the king’s minister,
    saying, ‘Sire, you should know that while traveling along a wilderness
    track I saw an ancient path… I followed it… I saw an ancient city,
    an ancient capital… complete with parks, groves, & ponds, walled,
    delightful. Sire, rebuild that city!’ The king or king’s minister would
    rebuild the city, so that at a later date the city would become
    powerful, rich, & well-populated, fully grown & prosperous.

    “In the same way I saw an ancient
    path, an ancient road, traveled by the Rightly Self-awakened Ones of
    former times. And what is that ancient path, that ancient road, traveled
    by the Rightly Self-awakened Ones of former times? Just this noble
    eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration
    I followed that path. Following it, I came to direct knowledge of
    birth… becoming… clinging… craving… feeling… contact… the
    six sense media… name-&-form… consciousness, direct knowledge of
    the origination of consciousness, direct knowledge of the cessation of
    consciousness, direct knowledge of the path leading to the cessation of
    consciousness. I followed that path.

    “Following it, I came to direct
    knowledge of fabrications, direct knowledge of the origination of
    fabrications, direct knowledge of the cessation of fabrications, direct
    knowledge of the path leading to the cessation of fabrications. Knowing
    that directly, I have revealed it to monks, nuns, male lay followers
    & female lay followers, so that this holy life has become powerful,
    rich, detailed, well-populated, wide-spread, proclaimed among celestial
    & human beings.”

    A path to overcome danger

    “There are these three things that
    are (genuine) mother-&-child-separating dangers. Which three? The
    danger of aging, the danger of illness, the danger of death.

    “A mother can’t get (her wish) with
    regard to her child who is aging, ‘I am aging, but may my child not
    age.’ A child can’t get (its wish) with regard to its mother who is
    aging, ‘I am aging, but may my mother not age.’

    “A mother can’t get (her wish) with
    regard to her child who is growing ill, ‘I am growing ill, but may my
    child not grow ill.’ A child can’t get (its wish) with regard to its
    mother who is growing ill, ‘I am growing ill, but may my mother not grow
    ill.’

    “A mother can’t get (her wish) with
    regard to her child who is dying, ‘I am dying, but may my child not
    die.’ A child can’t get (its wish) with regard to its mother who is
    dying, ‘I am dying, but may my mother not die.’

    “These are the three things that are (genuine) mother-&-child-separating dangers.

    “There is a path, there is a
    practice, that leads to the abandoning and overcoming of these three
    mother-&-child-uniting dangers and these three
    mother-&-child-separating dangers.

    “And which is that path, which is
    that practice…? Just this very noble eightfold path, i.e., right view,
    right resolve, right speech, right action, right livelihood, right
    effort, right mindfulness, right concentration.

    “This is the path, this the
    practice, that leads to the abandoning and overcoming of these three
    mother-&-child-uniting dangers and these three
    mother-&-child-separating dangers.”

    Enlightenment is accessible only to those who follow this path

    “In any doctrine & discipline
    where the noble eightfold path is not found, no contemplative of the
    first… second… third… fourth order [stream-winner, once-returner, non-returner, or arahant] is found. But in any doctrine & discipline where the noble eightfold path is found, contemplatives of the first… second… third… fourth order are
    found. The noble eightfold path is found in this doctrine &
    discipline, and right here there are contemplatives of the first…
    second… third… fourth order. Other teachings are empty of
    knowledgeable contemplatives. And if the monks dwell rightly, this world
    will not be empty of arahants.”

     


     The Buddha’s teachings
    thus give cause for unparalleled optimism and joy. The teachings offer
    as their reward the noblest, truest kind of happiness, and give profound
    value and meaning to an otherwise grim existence. One modern teacher
    summed it up well: “Buddhism is the serious pursuit of happiness.”



    Dukkha

     

    No single English word adequately captures the full depth, range, and subtlety of the crucial Pali term dukkha.
    Over the years, many translations of the word have been used (”stress,”
    “unsatisfactoriness,” “suffering,” etc.). Each has its own merits in a
    given context. There is value in not letting oneself get too comfortable
    with any one particular translation of the word, since the entire
    thrust of Buddhist practice is the broadening and deepening of one’s
    understanding of dukkha until its roots are finally exposed and
    eradicated once and for all. One helpful rule of thumb: as soon as you
    think you’ve found the single best translation for the word, think
    again: for no matter how you describe dukkha, it’s always deeper,
    subtler, and more unsatisfactory than that.

    The definition

    Birth is dukkha, aging is dukkha, death
    is dukkha; sorrow, lamentation, pain, grief, & despair are dukkha;
    association with the unbeloved is dukkha; separation from the loved is
    dukkha; not getting what is wanted is dukkha. In short, the five
    clinging-aggregates are dukkha.”

    Sariputta’s elaboration

    [Ven. Sariputta:] “Now what,
    friends, is the noble truth of stress? Birth is stressful, aging is
    stressful, death is stressful; sorrow, lamentation, pain, distress,
    & despair are stressful; association with the unbeloved is
    stressful; separation from the loved is stressful; not getting what is
    wanted is stressful. In short, the five clinging-aggregates are
    stressful.

    “And what is birth? Whatever
    birth, taking birth, descent, coming-to-be, coming-forth, appearance of
    aggregates, & acquisition of [sense] spheres of the various beings
    in this or that group of beings, that is called birth.

    “And what is aging? Whatever
    aging, decrepitude, brokenness, graying, wrinkling, decline of
    life-force, weakening of the faculties of the various beings in this or
    that group of beings, that is called aging.

    “And what is death? Whatever
    deceasing, passing away, breaking up, disappearance, dying, death,
    completion of time, break up of the aggregates, casting off of the body,
    interruption in the life faculty of the various beings in this or that
    group of beings, that is called death.

    “And what is sorrow?
    Whatever sorrow, sorrowing, sadness, inward sorrow, inward sadness of
    anyone suffering from misfortune, touched by a painful thing, that is
    called sorrow.

    “And what is lamentation?
    Whatever crying, grieving, lamenting, weeping, wailing, lamentation of
    anyone suffering from misfortune, touched by a painful thing, that is
    called lamentation.

    “And what is pain? Whatever is experienced as bodily pain, bodily discomfort, pain or discomfort born of bodily contact, that is called pain.

    “And what is distress? Whatever is experienced as mental pain, mental discomfort, pain or discomfort born of mental contact, that is called distress.

    “And what is despair?
    Whatever despair, despondency, desperation of anyone suffering from
    misfortune, touched by a painful thing, that is called despair.

    “And what is the stress of association with the unbeloved?
    There is the case where undesirable, unpleasing, unattractive sights,
    sounds, aromas, flavors, or tactile sensations occur to one; or one has
    connection, contact, relationship, interaction with those who wish one
    ill, who wish for one’s harm, who wish for one’s discomfort, who wish
    one no security from the yoke. This is called the stress of association
    with the unbeloved.

    “And what is the stress of separation from the loved?
    There is the case where desirable, pleasing, attractive sights, sounds,
    aromas, flavors, or tactile sensations do not occur to one; or one has
    no connection, no contact, no relationship, no interaction with those
    who wish one well, who wish for one’s benefit, who wish for one’s
    comfort, who wish one security from the yoke, nor with one’s mother,
    father, brother, sister, friends, companions, or relatives. This is
    called the stress of separation from the loved.

    “And what is the stress of not getting what is wanted?
    In beings subject to birth, the wish arises, ‘O, may we not be subject
    to birth, and may birth not come to us.’ But this is not to be achieved
    by wanting. This is the stress of not getting what is wanted. In beings
    subject to aging… illness… death… sorrow, lamentation, pain,
    distress, & despair, the wish arises, ‘O, may we not be subject to
    aging… illness… death… sorrow, lamentation, pain, distress, &
    despair, and may aging… illness… death… sorrow, lamentation, pain,
    distress, & despair not come to us.’ But this is not to be achieved
    by wanting. This is the stress of not getting what is wanted.

     

    A contemporary definition:

    Dukkha is:

    Disturbance, irritation, dejection,
    worry, despair, fear, dread, anguish, anxiety; vulnerability, injury,
    inability, inferiority; sickness, aging, decay of body and faculties,
    senility; pain/pleasure; excitement/boredom; deprivation/excess;
    desire/frustration, suppression; longing/aimlessness; hope/hopelessness;
    effort, activity, striving/repression; loss, want,
    insufficiency/satiety; love/lovelessness, friendlessness; dislike,
    aversion/attraction; parenthood/childlessness; submission/rebellion;
    decision/indecisiveness, vacillation, uncertainty.

    — Francis Story in Suffering, in Vol. II of The Three Basic Facts of Existence (Kandy: Buddhist Publication Society, 1983)

    Only dukkha

    “Both formerly & now, it is only dukkha that I describe, and the cessation of dukkha.”

    Three kinds of dukkha

    “There are
    these three forms of stressfulness, my friend: the stressfulness of
    pain, the stressfulness of fabrication, the stressfulness of change.
    These are the three forms of stressfulness.”

     

    [Jambukhadika
    the wanderer:] “What is the path, what is the practice for the full
    comprehension of these forms of stressfulness?”

    “Precisely this Noble Eightfold Path, my friend — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the path, this is the practice for the full comprehension of these forms of stressfulness.”

    Craving

     



    The definition


    “There are these three cravings.
    Which three? Craving for sensuality, craving for becoming, craving for
    non-becoming. These are the three cravings.”



    An arrow in the heart


    “Craving is… an arrow. The poison of ignorance spreads its toxin through desire, passion, & ill will.”



    Six kinds of craving


    “There are these six classes of
    craving: craving for forms, craving for sounds, craving for odors,
    craving for flavors, craving for tangibles, craving for mind-objects.”



    What traps us in samsara


    “Monks, I don’t envision even one other fetter — fettered by which beings conjoined go wandering and transmigrating on
    for a long, long time — like the fetter of craving. Fettered with the
    fetter of craving, beings conjoined go wandering and transmigrating on
    for a long, long time.”

     


    MNx_105_BhikkhuBodhi_MajjhimaNikaya.pdf - Adobe Acrobat Pro 2020-01-22 18-24-17
    MNx_105 To Sunakkhatta, Bhikkhu Bodhi, Middle-length Discourses,(Jan 2020, Audio Texts)
    Audio
    Texts….”…In summary, Sunakkhata said to the Blessed One: “I have
    heard, venerable sir, that a number of bhikkhus have declared final
    knowledge in t…



    Bound with the bondage of craving,
    their minds smitten with becoming & non-,
    they are bound with the bondage of Mara  —
    	people     with no safety from bondage, beings     going through the wandering-on,
    	       headed for birth & death.
    While those who’ve abandoned craving,
    free from the craving for becoming & non-,
    reaching the ending of fermentations,
    	though in the world, have gone      beyond.
    


    A cause of dukkha


    “And what is the cause by which stress comes into play? Craving is the cause by which stress comes into play.



    Cutting the roots of craving


    If its root remains
    undamaged & strong,
    a tree, even if cut,
    will grow back.
    So too if latent craving
    is not rooted out,
    this suffering returns
    	again
    	&
    	again.
    

     


    Encircled with craving,
    people hop round & around
    like a rabbit caught in a snare.
    Tied with fetters & bonds
    they go on to suffering,
    again & again, for long.
    

     


    For a person
    	forced on by his thinking,
    	fierce in his passion,
    	focused on beauty,
    craving grows all the more.
    He’s the one
    	who tightens the bond.
    But one who delights
    	in the stilling of thinking,
    always  mindful
    cultivating
    	a focus on the foul:
    He’s the one
    	who will make an end,
    the one who will cut Mara’s bond.
    


    Where does craving arise, and where does it dwell?



    “And where does this craving, when
    arising, arise? And where, when dwelling, does it dwell? Whatever is
    endearing & alluring in terms of the world: that is where this
    craving, when arising, arises. That is where, when dwelling, it dwells.


    “And what is endearing &
    alluring in terms of the world? The eye is endearing & alluring in
    terms of the world. That is where this craving, when arising, arises.
    That is where, when dwelling, it dwells.


    “The ear… The nose… The tongue… The body… The intellect…


    “Forms… Sounds… Smells… Tastes… Tactile sensations… Ideas…


    “Eye-consciousness…
    Ear-consciousness… Nose-consciousness… Tongue-consciousness…
    Body-consciousness… Intellect-consciousness…


    “Eye-contact… Ear-contact… Nose-contact… Tongue-contact… Body-contact… Intellect-contact…


    “Feeling born of eye-contact…
    Feeling born of ear-contact… Feeling born of nose-contact… Feeling
    born of tongue-contact… Feeling born of body-contact… Feeling born
    of intellect-contact…


    “Perception of forms… Perception
    of sounds… Perception of smells… Perception of tastes… Perception
    of tactile sensations… Perception of ideas…


    “Intention for forms… Intention
    for sounds… Intention for smells… Intention for tastes… Intention
    for tactile sensations… Intention for ideas…


    “Craving for forms… Craving for
    sounds… Craving for smells… Craving for tastes… Craving for
    tactile sensations… Craving for ideas…


    “Thought directed at forms…
    Thought directed at sounds… Thought directed at smells… Thought
    directed at tastes… Thought directed at tactile sensations… Thought
    directed at ideas…


    “Evaluation of forms… Evaluation
    of sounds… Evaluation of smells… Evaluation of tastes… Evaluation
    of tactile sensations… Evaluation of ideas is endearing & alluring
    in terms of the world. That is where this craving, when arising,
    arises. That is where, when dwelling, it dwells.

    Friends

    Beyond all beings, wise to all,
    unsoiled by dhamma all am I,
    left all and freed by craving’s end,
    by self I’ve known, whom teacher call?
    Explanation:
    I have overcome all, I know all, I am detached from all, I have given
    up all; I am liberated from moral defilements having eradicated craving.
    Having comprehended the four noble truths by myself, whom shall I point
    out as my teacher.


    Beyond
    all beings, wise to all, unsoiled by dhamma all am I, left all and
    freed by craving’s end, by self I’ve known, whom teacher call?
    Explanation: I have overcome all, I know all, I am detached from all, I
    have given up all; I am liberated from moral defilements having
    eradicated craving. Hav…


    Friends

    Verse 417. Beyond All Bonds
    Abandoned all human bonds
    and gone beyond the bonds of gods,
    unbound one is from every bond,
    that one I call a Brahmin True.
    Explanation:
    He has given up the bonds that bind him to humanity. He has gone beyond
    the bonds of attachment to life in heaven as well. This way, he is
    disengaged from all bonds. I declare such a person a brahmana.
    The Story of the Monk who was once a Mime (Verse 417)
    It
    is said that a certain mime, giving performances from place to place,
    heard the Buddha preach the Dhamma, whereupon he retired from the world,
    became a monk, and attained arahatship. One day, as he was entering the
    village for alms, in company with the congregation of monks presided
    over by the Buddha, the monks saw a certain mime going through his
    performance. Thereupon they asked the monk who was once a mime,
    “Brother, yonder mime is going through the same kind of performance you
    used to go through; have you no longing for this sort of life?” “No,
    brethren,” replied the monk. The monks said to the Buddha, “Venerable,
    this monk utters what is not true, is guilty of falsehood.” When the
    Buddha heard them say this, He replied, “Monks, my son has passed beyond
    all bonds.”
    Treasury of Truth: Illustrated Dhammapada – 423 Verses
    Verse 417. Beyond All Bonds - Vipassana Meditation

    vipassana24.com
    Verse 417. Beyond All Bonds - Vipassana Meditation
    Abandoned
    all human bonds and gone beyond the bonds of gods, unbound one is from
    every bond, that one I call a Brahmin True. Explanation: He has given up
    the bonds that bind him to humanity. He has gone beyond the bonds of
    attachment to life in heaven as well. This way, he is disengaged …
    Continue…



    http://vipassana24.com/verse-416-the-miracle-rings/

    Verse
    416. The Miracle Rings Who has abandoned lusting here as homeless one
    renouncing all, with lust and being quite consumed, that one I call a
    Brahmin True. Explanation: In this world, he has taken to the life of a
    wandering ascetic. He has got rid of the craving to continue the cycle
    of existence. I describe that person as a true brahmana.

    Ajatasattu attacks Jotika’s Palace (Verse 416)

    This verse was recited by the Buddha while He was in residence at Veluvana, with reference to the Venerable Jotika.

    For
    after Ajatasattu Kumara had conspired with Deva-datta and killed his
    father, Bimbisara, and become established in the kingdom, he said to
    himself, “I will now take Jotika, the great palace of the treasurer” and
    arming himself for battle, he sallied forth. But seeing his own
    reflection and that of his retinue in the jeweled walls, he concluded,
    ‘The householder has armed himself for battle and has come forth with
    his host.” Therefore he did not dare approach the palace.

    Now it
    happened that on that day the treasurer had taken upon himself the
    obligations of Fast-day, and early in the morning, immediately after
    breakfast, had gone to the monastery and sat listening as the Buddha
    preached the Dhamma. When, therefore, the Yakkha Yamakoli, who stood
    guard over the first gate, saw Ajatasattu Kumara, he called out, ” Where
    are you going? ” And straightaway, putting Ajatasattu Kumara and his
    retinue to rout, he pursued them in all directions. The king sought
    refuge in the very same monastery as that to which the treasurer had
    gone. When the treasurer saw the king, he rose from his seat and said,
    “Your majesty, what is the matter?” Said the king, “Householder, how
    comes it that after giving orders to your men to fight with me, you are
    sitting here pretending to be listening to the Dhamma?”

    The
    treasurer said, “But, your majesty, did you set out with the idea of
    taking my house?” “Yes, for that very purpose did I set out.” “Your
    majesty, a thousand kings could not take my house from me against my
    will.” Upon this Ajata-sattu became angry and said, “But, do you intend
    to become king?” “No,” replied the treasurer, “I do not intend to become
    king. But neither kings nor robbers could take from me against my will
    the tiniest thread.” “Then may I take the house with your consent?”
    “Well, your majesty, I have here on my ten fingers twenty rings. I will
    not give them to you. Take them if you can.”

    The king crouched on
    the ground and leaped into the air, rising to a height of eighteen
    cubits; then, standing, he leaped into the air again, rising to a height
    of eighty cubits. But in spite of the great strength he possessed,
    twist this way and that as he might, he was unable to pull a single ring
    from the treasurer’s fingers. Then said the treasurer to the king,
    “Spread out your mantle, your majesty.” As soon as the king had spread
    out his mantle, the treasurer straightened his fingers, and immediately
    all twenty rings slipped off.

    Then the treasurer said to him,
    “Thus, your majesty, it is impossible for you to take my belongings
    against my will.” But agitated by the king’s action, he said to him,
    “Your majesty, permit me to retire from the world and become a monk.”
    The king thought to himself, “If this treasurer retires from the world
    and becomes a monk, it will be an easy matter for me to get possession
    of his palace.” So he said in a word, “Become a monk.” Thereupon the
    treasurer Jotika retired from the world, became a monk under the Buddha,
    and in no long time attained arahatship. Thereafter he was known as
    Venerable Jotika. The moment he attained arahatship, all of his wealth
    and earthly glory vanished, and the divinities took back once more to
    Uttarakuru his wife Satulakayi.

    One day the monks said to Jotika,
    “Brother Jotika, have you any longing for your palace or your wife?”
    “No, brethren,” replied Jotika. Thereupon the monks said to the Buddha,
    “Venerable, this monk utters what is not true, and is guilty of
    falsehood.” Said the Buddha, “Monks, it is quite true that my son has no
    longing for any of these things.” And expounding the Dhamma, He
    pronounced this Stanza.


    THE DHAMMAPADA - FULL AudioBook | Buddhism - Teachings of The Buddha
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    The Dhammapada is is a Buddhist sc
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    ripture, containing 423 verses in 26
    categories. According to tradition, these are verses spoken by the
    Buddha on various occasions, most of which deal with ethics. It is is
    considered one of the most important pieces of Theravada literature.
    Despite this, the Dhammapada is read by many Mahayana Buddhists and
    remains a very popular text across all schools of Buddhism. (Summary
    from Wikipedia .org)
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    Chapter listing and length:
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    http://vipassana24.com/verse-392-honour-to-whom-honour-is-due/

    Verse
    392. Honour To Whom Honour Is Due From whom one knows the Dhamma by
    Perfect Buddha taught devoutly one should honour them as brahmin sacred
    fire. Explanation: If a seeker after truth were to learn the Word of the
    Enlightened One from a teacher, that pupil must pay the Teacher due
    respect, like a brahmin paying homage assiduously and with respect to
    the sacrificial fire.

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    Yuttadhammo Bhikkhu
    93.5K subscribers
    Radiant

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    http://vipassana24.com/verse-373-he-who-is-calm-experiences-transcendental-joy/

    Verse
    373. He Who Is Calm Experiences Transcendental Joy The bhikkhu gone to a
    lonely place who is of peaceful heart in-sees Dhamma rightly, knows
    all-surpassing joy. Explanation: A monk who enters an empty house, whose
    mind is at peace, and who is capable of seeing the reality of things,
    experiences an ecstasy not known to ordinary minds.

    Friends

    Guided Meditation Instructions with Joseph Goldstein
    Diamond Mind
    21.9K subscribers
    Basic meditation instructions with Buddhist teacher Joseph Goldstein.
    The cycle of life is a struggle.
    And through the vortex of birth and death,
    I searched for the creator of this world.
    I never found him.
    Now I have found you,
    The creator.
    Your structure is dismantled.
    The mind
    Has stopped creating.
    The delusion
    Is destroyed.
    ~ (Dhammapada verses 153 - 154)
    Through
    the practice of very careful momentary attention, we see and connect
    very directly with the nature of thoughts and emotions, not getting so
    lost in the story. What is the nature of anger? What is the quality of
    happiness? What is the quality of compassion? The momentum of
    mindfulness begins to build. This is our first clear glimpse of the
    nature of the mind itself. We see that all we are is a succession of
    mind moments - seeing, hearing, smelling, tasting, touching, thinking,
    feeling. At this stage, we have a very direct understanding of what the
    Buddha called the Three Characteristics. We have a visceral experience
    of the truth of anicca, impermanence: everything is changing constantly.
    And out of this intimate understanding of the momentariness of
    phenomena, we begin to comprehend more clearly what the Buddha meant by
    dukkha, suffering—the unsatisfactory nature of things. When we see that
    even pleasant things are changing—and changing rapidly—it becomes
    obvious that they are incapable of satisfying us. Not because they are
    inherently bad but because they don’t last. This insight leads to an
    understanding of the characteristic that is most difficult to
    see—anatta, or selflessness. There is no one behind this process to whom
    it is happening; what we call “self” is the process of change.
    ~Joseph Goldstein
    You
    see, dear reader (speaking frankly, without any intention to offend),
    you are a ramshackle collection of coincidences held together by a
    desperate and irrational clinging, there is no center at all, everything
    depends on everything else, your body depends on the environment, your
    thoughts depend on whatever junk floats in from the media, your emotions
    are largely from the reptilian end of your DNA, your intellect is a
    chemical computer that can’t add up a zillionth as fast as a pocket
    calculator, and even your best side is a superficial piece of social
    programming that will fall apart just as soon as your spouse leaves with
    the kids and the money in the joint account, or the economy starts to
    fail and you get the sack, or you get conscripted into some idiot’s war,
    or they give you the news about your brain tumor. To name this
    amorphous morass of self-pity, vanity, and despair self is not only the
    height of hubris, it is also proof (if any were needed) that we are
    above all a delusional species. (We are in a trance from birth to
    death.) Prick the balloon, and what do you get? Emptiness.
    Take
    two steps in the divine art of Buddhist meditation, and you will find
    yourself on a planet you no longer recognize. Those needs and fears you
    thought were the very bones of your being turn out to be no more than
    bugs in your software. (Even the certainty of death gets nuanced.)
    ~From the novel, Bangkok Tattoo by John Burdett
    May all beings learn to free themselves from the poisons of hate, greed and delusion.
    May the Buddha Dharma reach all beings.
    May all beings have happiness and its causes.
    May all beings be free from suffering and its causes.
    For freely offered dharma teachings, please visit:

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    Guided Meditation Instructions with Joseph Goldstein
    Basic
    meditation instructions with Buddhist teacher Joseph Goldstein. The
    cycle of life is a struggle. And through the vortex of birth and death,I
    searched f…

    http://vipassana24.com/verse-421-he-yearns-for-nothing/



    Verse
    421. He Yearns For Nothing That one who’s free of everything that’s
    past, that’s present, yet to be, who nothing owns, who’s unattached,
    that one I call a Brahmin True. Explanation: Their path, neither gods,
    nor spirits, nor humans can fathom. Their taints are totally eradicated.
    They have attained the higher spiritual state. This person I declare a
    brahmana.

    The Story of a Husband and Wife (Verse 421)

    For
    one day, while she was living in the world, her husband Visakha, a lay
    disciple, heard the Buddha preach the Dhamma and attained the fruit of
    the third path. Thereupon he thought to himself, “I must now turn over
    all of my property to Dhammadinna.” Now it had previously been his
    custom on returning home, in case he saw Dhammadinna looking out of the
    window, to smile pleasantly at her. But on this particular day, although
    she was standing at the window, he passed by without so much as looking
    at her. “What can this mean?” thought she. “Never mind, when it is
    mealtime, I shall find out.” So when meal-time came, she offered him the
    usual portion of boiled rice. Now on previous days it had been his
    custom to say, “Come, let us eat together.” But on this particular day
    he ate in silence, uttering not a word. “He must be angry about
    something,” thought Dhammadinna. After the meal Visakha settled himself
    in a comfortable place, and summoning Dhammadinna to his side, said to
    her, “Dhammadinna, all the wealth that is in this house is yours. Take
    it!” Thought Dhammadinna, “Persons who are angry do not offer their
    property and say, Take it! What can this mean?” After a time, however,
    she said to her husband, “But, husband, what about you?” “From this day
    forth, I shall engage no more in worldly affairs.” ‘Who will accept the
    saliva you have rejected? In that case permit me also to become a nun.”
    “Very well, dear wife,” replied Visakha, giving her the desired
    permission. And with rich offerings he escorted her to the nuns convent
    and had her admitted to the Sangha. After she had made her full
    profession she was known as the nun Dhammadinna. Dhammadinna yearned for
    the life of solitude and so accompanied the nuns to the country.
    Residing there, in no long time she attained arahatship together with
    the supernatural faculties. Thereupon she thought to herself, “Now, by
    reason of me, my kinsfolk will perform works of merit” Accordingly she
    returned once more to Rajagaha. When the lay disciple Visakha heard that
    she had returned, he thought to himself, “What can be her reason for
    returning? ” And going to the nuns convent and seeing the nun, his
    former wife, he saluted her and seated himself respectfully on one side.
    He thought, “It would be highly improper for me to say to her, ‘noble
    sister, pray are you discontented?’ will therefore ask her this
    question” So he asked her a question about the path of conversion, and
    she immediately answered it correctly. Continuing this line of
    questioning, the lay disciple asked about the remaining paths also. He
    did not stop, however, at this point, but continuing his questions,
    asked her about arahatship. ‘Wonderful, brother Visakha’ exclaimed
    Dhammadinna, “But if you desire to know about arahatship, you should
    approach the Buddha and ask him this question” Visakha saluted the nun
    his former wife, and rising from his seat and going to the Buddha, told
    the Buddha about their talk and conversation. Said the Buddha, “What my
    daughter Dhammadinna said was well said. In answering this question I
    also should answer it as follows” Then he gave the stanza.

    http://vipassana24.com/verse-418-the-person-whose-mind-is-cool/



    Verse
    418. The Person Whose Mind Is Cool Abandoned boredom and delight,
    become quite cool and assetless, a hero, All-worlds-Conqueror, that one I
    call a Brahmin True. Explanation: He has given up lust. He has also
    given up his disgust for the practice of meditation. This way, he is
    both lustful and lustres. He has achieved total tranquillity. He is
    devoid of the blemishes that soil the hand. He has conquered all the
    world and is full of effort. I call that person a brahmana.

    The Story of the Monk who was once a Mime (Verse 418)

    This
    religious instruction was given by the Buddha while He was in residence
    at Veluvana with reference to a certain monk who was once a mime.

    The
    story is the same as the foregoing, except that on this occasion the
    Buddha said, “Monks, my son has put aside both pleasure and pain”

    Friends

    LearnOutLoud
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    This
    canonical Buddhist scripture features answers the Buddha gave to some
    of life’s most important spiritual and ethical questions. From the
    classic translation by Max Muller, and well narrated by Antonia Bath.
    This audio book is available for free on MP3 download from LearnOutLoud.com: https://www.learnoutloud.com/Free-Aud

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    of life’s most important spiritual and ethical questions. From the
    classic transla…

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    Achieved Is The End Of Craving - Joseph Goldstein
    Diamond Mind
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    A dharma talk where Joseph Goldstein explains the Buddha’s teachings on how craving and grasping lead to suffering.
    The Buddha’s Song of Victory (Enlightenment):
    Through many a birth I wandered in samsara,
    Seeking, but not finding the builder of this house.
    Painful it is to be born again and again.”
    “O house-builder! You are seen.
    You shall build no house again.
    All your rafters are broken.
    Your ridgepole is shattered.”
    “My mind has attained the unconditioned.
    Achieved is the end of craving.”
    [Builder: craving]
    [House: body (the five aggregates)]
    [Rafters: defilements]
    [Ridgepole: ignorance]
    ~ Dhammapada verses 153-154
    The Tanha Sutta (Craving):
    ___________________________________________________________________
    One
    day I wiped out all notions from my mind. I gave up all desire. I
    discarded all the words with which I thought and stayed in quietude. I
    felt a little queer-as if I were being carried into something, or as if I
    were touching some power unknown to me….. and Ztt! I entered. I lost
    the boundary of my physical body. I had my skin, of course, but I felt I
    was standing in the center of the cosmos. I spoke, but my words had
    lost their meaning. I saw people coming towards me, but all were the
    same man. All were myself! I had never known this world. I had believed
    that I was created, but now I must change my opinion: I was never
    created; I was the cosmos; no individual Mr. Sasaki existed.
    ~Zen Master Sokei-an Sasaki
    ___________________________________________________________________
    I
    came back into the hall and was about to go to my seat when the whole
    outlook changed. A broad expanse opened, and the ground appeared as if
    all caved in… As I looked around and up and down, the whole universe
    with its multitudinous sense-objects now appeared quite different; what
    was loathsome before, together with ignorance and passions, was now seen
    to be nothing else but the outflow of my own inmost nature which in
    itself remained bright, true, and transparent.
    ~ Yuan-chou (quoted by Suzuki in Essays in Zen Buddhism)
    ___________________________________________________________________
    The
    venerable Musila and the venerable Savittha were once staying at
    Kosambi in Ghosita Park. Now the venerable Savittha said thus to the
    venerabe Musila:
    Apart,
    friend Musila, from belief, apart from inclination, hearsay, argument
    as to method, from reflection on and approval of opinion has the
    venerable Musila as his very own the knowledge that — the ceasing of
    becoming is Nibbana (freedom)?
    Apart, friend Savittha, from belief and the rest, this I know, this I see: — The ceasing of becoming in Nibbana.
    Well then, the venerable Musila is Arahant, for whom the intoxicants are perished.
    When this was said the venerable Musila became silent.
    The truth of cessation (Nibbana) has the characteristic of peace. Its function is not to die. It is manifested as the signless.
    (”signless”
    being secluded from the sign of the five aggregates, it is taken as
    having no graspable entity - Visuddhimagga Atthakataha)
    ~from the book Buddhism, edited by Richard A. Gard
    ___________________________________________________________________
    When
    perception is stronger than mindfulness, we recognize various
    appearances and create concepts such as “body,” “cat”, “house,” or
    “person”… On some clear night, go outside, look up at the sky, and see
    if you can find the Big Dipper. For most people that is a familiar
    constellation, easy to pick out from all the other stars. But is there
    really a Big Dipper up there in the sky? There is no Big Dipper up
    there. “Big Dipper” is a concept. Humans looked, saw a certain pattern,
    and then created a concept in our collective mind to describe it. That
    concept is useful because it helps us recognize the constellation. But
    it also has another, less useful effect. By creating the concept “Big
    Dipper” we separate out those stars from all the rest, and then, if we
    become attached to the idea of that separation, we lose the sense of the
    night sky’s wholeness, its oneness. Does the separation actually exist
    in the sky? No. We created it through the use of a concept. Does
    anything change in the sky when we understand that there is no Big
    Dipper? No.
    ~Joseph Goldstein
    ___________________________________________________________________
    The entire heavenly realm is within us, but to find it we have to relate to what’s outside.
    ~Joseph Campbell
    ___________________________________________________________________
    May all beings be well, happy and peaceful.
    The gift of the Dhamma excels all gifts;
    The taste of the Dhamma excels all tastes;
    Delight in the Dhamma excels all delights.
    The eradication of Craving overcomes all sorrow.

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    Achieved Is The End Of Craving - Joseph Goldstein
    A
    dharma talk where Joseph Goldstein explains the Buddha’s teachings on
    how craving and grasping lead to suffering. The Buddha’s Song of Victory
    (Enlightenme…

    http://vipassana24.com/verse-60-samsara-is-long-to-the-ignorant/



    Verse
    60. Samsara Is Long To The Ignorant Long is the night for the
    sleepless, long is the league for the weary one, samsara’s way is long
    for fools who know not the Dhamma True. Explanation: To a sleepless
    person the night is very long. To the weary the league seems quite long.
    To the ignorant, bereft of an awareness of the Dhamma, the cycle of
    existence is very long, as he is not aware of how to shorten it.

    The Story of a Certain Person (Verse 60)

    While
    residing at the Jetavana Monastery, the Buddha spoke this verse, with
    reference to a certain young man and King Pasenadi of Kosala.

    One
    day King Pasenadi, while going out in the city, happened to see a
    beautiful young woman standing at the window of her house and he
    instantly fell in love with her. So the king tried to find ways and
    means of getting her. Finding that she was a married woman, he sent for
    her husband and made him serve at the palace. Later, the husband was
    sent on an impossible errand by the king. The young man was to go to a
    place, a yojana (twelve miles) away from Savatthi, bring back some
    Kumudu (lotus) flowers and some red earth called ‘arunavati’ from the
    land of the serpents (nagas) and arrive at Savatthi the same evening, in
    time for the king’s bath. The king’s intention was to kill the husband
    if he failed to arrive back in time, and to take the wife for himself.
    Hurriedly taking a food packet from his wife, the young man set out on
    his errand.

    On the way, he shared his food with a traveller and
    he threw some rice into the water and said loudly, “O guardian spirits
    and nagas inhabiting this river! King Pasenadi has commanded me to get
    some Kumudu flowers and arunavati (red earth) for him. I have today
    shared my food with a traveller; I have also fed the fish in the river; I
    now share with you the benefits of the good deeds I have done today.
    Please get the Kumudu lotus and arunavate red earth for me” The king of
    the nagas, upon hearing him, took the appearance of an old man and
    brought the lotus and the red earth.

    On that evening, King
    Pasenadi, fearing that the young husband might arrive in time, had the
    city-gates closed early, the young man, finding the city-gates closed,
    placed the red earth on the city-wall and stuck the flowers on the
    earth. Then he declared loudly, “O citizens! I have today accomplished
    my errand in time as instructed by the king. King Pasenadi, without any
    justification, plans to kill me” After that, the young man left for the
    Jetavana Monastery to take shelter and find solace in the peaceful
    atmosphere of the Monastery.

    Meanwhile, King Pasenadi, obsessed
    with sexual desire, could not sleep, and kept thinking out how he would
    get rid of the husband in the morning and take his wife. At about
    midnight, he heard some eerie sounds; actually, these were the mournful
    voices of four persons suffering in Lohakumbhi Niraya. Hearing those
    voices, the king was terrified. Early in the morning, he went to
    Jetavana Monastery to consult the Buddha, as advised by Queen Mallika.
    When the Buddha was told about the four voices the king heard in the
    night, he explained to the king that those were the voices of four
    beings, who were the sons of rich men during the time of Kassapa Buddha,
    and that now they were suffering in Lohakumbhi Niraya because they had
    committed sexual misconduct with other peoples’s wives. Then, the king
    came to realize the wickedness of the deed and the severity of the
    punishment. So, he decided then and there that he would no longer covet
    another man’s wife. ‘After all, it was on account of my intense desire
    for another man’s wife that I was tormented and could not sleep’ he
    reflected. Then King Pasenadi said to the Buddha, “Venerable, now I know
    how long the night is for one who cannot sleep” The young man who was
    close at hand came forward to say, “Venerable, because I had traveled
    the full distance of a yojana yesterday, I, too, know how long the
    journey of a yojana is to one who is weary.”


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    Dhammapada - Yamaka Vagga : Twin Verses
    Santiniketan Ambedkar Buddhist Welfare Mission
    Dhammapada
    is one of the best known books of the Pitaka. It is a collection of the
    teachings of the Buddha expressed in clear, pithy verses. These verses
    were culled from various discourses given by the Buddha in the course of
    forty-five years of his teaching, as he travelled in the valley of the
    Ganges (Ganga) and the sub-mountain tract of the Himalayas. These verses
    are often terse, witty and convincing. Whenever similes are used, they
    are those that are easily understood even by a child, e.g., the cart’s
    wheel, a man’s shadow, a deep pool, flowers. Through these verses, the
    Buddha exhorts one to achieve that greatest of all conquests, the
    conquest of self; to escape from the evils of passion, hatred and
    ignorance; and to strive hard to attain freedom from craving and freedom
    from the round of rebirths. Each verse contains a truth (dhamma), an
    exhortation, a piece of advice.

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    Dhammapada - Yamaka Vagga : Twin Verses
    Dhammapada
    is one of the best known books of the Pitaka. It is a collection of the
    teachings of the Buddha expressed in clear, pithy verses. These verses
    wer…

    Doctrine-True Practice of The Path Shown by The Blessed,Noble,Awakened One-The Tathagata


    Please visit:


    http://www.sunderland.ac.uk/buddhist/


    http://here-and-now.org/wwwArticles/stray.html


    http://here-and-now.org/VSI/Articles/TheoryMed/theoryHow.htm


    http://www.geocities.com/SiliconValley/Program/1432/writing/meditation.html


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    Samatha (Calm) Meditation


    Our practice of
    Samatha is like this: We establish the practice of mindfulness on the
    in-and out-breath, for example, as a foundation or means of controlling
    the mind. By having the mind follow the flow of the breath it becomes
    steadfast, calm and still. This practice of calming the mind is called
    Samatha Meditation. It’s necessary to do a lot of this kind of practice
    because the mind is full of many disturbances. It’s very confused. We
    can’t say how many years or how many lives it’s been this way. If we sit
    and contemplate we’ll see that there’s a lot that doesn’t conduce to
    peace and calm and a lot that leads to confusion!


    For this reason the
    Buddha taught that we must find a meditation subject which is suitable
    to our particular tendencies, a way of practice which is right for our
    character. For example, going over and over the parts of the body: hair
    of the head, hair of the body, nails, teeth and skin, can be very
    calming. The mind can become very peaceful from this practice. If
    contemplating these five things leads to calm, it’s because they are
    appropriate objects for contemplation according to our tendencies.
    Whatever we find to be appropriate in this way, we can consider to be
    our practice and use it to subdue the defilements.


    Another example is
    recollection of death. For those who still have strong greed, aversion
    and delusion and find them difficult to contain, it’s useful to take
    this subject of personal death as a meditation. We’ll come to see that
    everybody has to die, whether rich or poor. We’ll see both good and evil
    people die. Everybody must die! Developing this practice we find that
    an attitude of dispassion arises. The more we practice the easier our
    sitting produces calm. This is because it’s a suitable and appropriate
    practice for us. If this practice of Calm Meditation is not agreeable to
    our particular tendencies, it won’t produce this attitude of
    dispassion. If the object is truly suited to us then we’ll find it
    arising regularly, without great difficulty, and we’ll find ourselves
    thinking about it often.


    Regarding this we
    can see an example in our everyday lives. When laypeople bring trays of
    many different types of food to offer the monks, we taste them all to
    see which we like. When we have tried each one we can tell which is most
    agreeable to us. This is just an example. That which we find agreeable
    to our taste we’ll eat, we find most suitable. We won’t bother about the
    other various dishes.


    The practice of
    concentrating our attention on the in-and out-breath is an example of a
    type of meditation which is suitable for us all. It seems that when we
    go around doing various different practices, we don’t feel so good. But
    as soon as we sit and observe our breath we have a good feeling, we can
    see it clearly. There’s no need to go looking far away, we can use what
    is close to us and this will be better for us. Just watch the breath. It
    goes out and comes in, out and in — we watch it like this. For a long
    time we keep watching our breathing in and out and slowly our mind
    settles. Other activity will arise but we feel like it is distant from
    us. Just like when we live apart from each other and don’t feel so close
    anymore. We don’t have the same strong contact anymore or perhaps no
    contact at all.


    When we have a
    feeling for this practice of mindfulness of breathing, it becomes
    easier. If we keep on with this practice we gain experience and become
    skilled at knowing the nature of the breath. We’ll know what it’s like
    when it’s long and what it’s like when it’s short.


    Looking at it one
    way we can talk about the food of the breath. While sitting or walking
    we breathe, while sleeping we breathe, while awake we breathe. If we
    don’t breathe then we die. If we think about it we see that we exist
    only with the help of food. If we don’t eat ordinary food for ten
    minutes, an hour or even a day, it doesn’t matter. This is a course kind
    of food. However, if we don’t breathe for even a short time we’ll die.
    If we don’t breathe for five or ten minutes we would be dead. Try it!


    One who is
    practicing mindfulness of breathing should have this kind of
    understanding. The knowledge that comes from this practice is indeed
    wonderful. If we don’t contemplate then we won’t see the breath as food,
    but actually we are “eating” air all the time, in, out, in, out… all
    the time. Also you’ll find that the more you contemplate in this way,
    the greater the benefits derived from the practice and the more delicate
    the breath becomes. It may even happen that the breath stops. It
    appears as if we aren’t breathing at all. Actually, the breath is
    passing through the pores of the skin. This is called the “delicate
    breath.” When our mind is perfectly calm, normal breathing can cease in
    this way. We need not be at all startled or afraid. If there’s no
    breathing what should we do? Just know it! Know that there is no
    breathing, that’s all. This is the right practice here.


    Here we are talking
    about the way of Samatha practice, the practice of developing calm. If
    the object which we are using is right and appropriate for us, it will
    lead to this kind of experience. This is the beginning, but there is
    enough in this practice to take us all the way, or at least to where we
    can see clearly and continue in strong faith. If we keep on with
    contemplation in this manner, energy will come to us. This is similar to
    the water in an urn. We put in water and keep it topped up. We keep on
    filling the urn with water and thereby the insects which live in the
    water don’t die. Making effort and doing our everyday practice is just
    like this. It all comes back to practice. We feel very good and
    peaceful.


    This peacefulness
    comes from our one-pointed state of mind. This one-pointed state of
    mind, however, can be very troublesome, since we don’t want other mental
    states to disturb us. Actually, other mental states do come and, if we
    think about it, that in itself can be the one-pointed state of mind.
    It’s like when we see various men and women, but we don’t have the same
    feeling about them as we do about our mother and father. In reality all
    men are male just like our father and all women are female just like our
    mother, but we don’t have the same feeling about them. We feel that our
    parents are more important. They hold greater value for us.


    This is how it
    should be with our one-pointed state of mind. We should have the same
    attitude towards it as we would have towards our own mother and father.
    All other activity which arises we appreciate in the same way as we feel
    towards men and women in general. We don’t stop seeing them, we simply
    acknowledge their presence and don’t ascribe to them the same value as
    our parents.

    60 Awakening with Awareness Facts about Buddhism



    https://www.factretriever.com/buddhism-facts
    Buddhism Facts















    60 Awakening with Awareness Facts about Buddhism


    • “Buddha” is not a personal name. It is an honorific title that means “awakened one.” Buddha’s real name was Siddhartha Gautama.[9]
    • Approximately 500 million people around the world, or about 10% of the world’s population, practice Buddhism.[5]
    • Some Buddhist monks practice sokushinbutsu (”a Buddha in this very body”), which
      is a type of self-mummification. Between the 12th and early 20th
      century, monks would eat pine needles, berries, tree bark, resin, and
      certain herbs to help starve and preserve the body.[5]
    • Unlike many other religions, there is no central text in Buddhism.[3]
    • According
      to legend, Buddha was born in Nepal under a full moon in a beautiful
      garden; the sky rained flower petals and the earth shook.[3]
    • Gautama Buddha Fact
      Queen Māyā of Sakya, the Buddha’s mother, died seven days after miraculously giving birth to him

    • According
      to legend, the Buddha was conceived by a mortal mother (Queen Maya) and
      a baby white elephant in the eastern part of India sometime between the
      6th and 4th centuries BC.[9]
    • Often,
      statues of the Buddha depict him with short, curly hair to show that he
      denounced his privileged past. Usually, the wealthy elite would sport a
      fashionable topknot.[2]
    • Statues of the
      Buddha often show him with half closed eyes, which is meant to show a
      state of meditation and, moreover, a state of indifference to the
      material world.[2]
    • Siddhartha Gautama (the
      Buddha) came from a Hindu family, and both religions overlap somewhat.
      The major difference is that Hinduism is clearly a theistic religion,
      whereas Buddhism is mostly non-theistic.[3]
    • Unlike
      other religious practices, Buddhism does not require a person to
      believe in a creator god or gods. Buddhism believes in three elemental
      concepts: 1) nothing is permanent, 2) all actions have consequences, and
      3) it is possible to change.[9]
    • Because
      the earliest Buddhist texts were orally transmitted and written down
      hundreds of years after Buddha’s death, scholars cannot say with
      certainty what Buddha himself taught.[3]
    • When the Buddha was asked to sum up his teachings in a single word, he said, “Awareness.”[9]
    • If there is any religion that could respond to the needs of modern science, it would be Buddhism.

      - Albert Einstein

    • The
      Buddha has often been called the “Great Physician” because he was
      primarily concerned with identifying the cause of human suffering and
      finding way to eliminate it.[3]
    • According to the Buddha, the secret to happiness is simple: To want what you have and not want what you don’t have.[3]
    • Many
      people in India at the time of the Buddha were Hindus, and he is often
      depicted alongside Hindu gods, such as Brahma “the Creator,” and Indra,
      “God of Rain and Warfare.”[9]
    • According to
      Marco Polo, “had [Buddha] been a Christian, he would have been a great
      saint of our Lord Jesus Christ, so good and pure was the life he led.”[12]
    • Laughing Buddha
      The image of the Budai, or Laughing Buddha, is often confused with Gautama Buddha

    • The
      “fat” Buddha that people often see in restaurants is not The Buddha,
      Gautama Buddha. Rather, he is a character in Chinese folklore called
      Budai.[11]
    • Depictions of the Buddha often
      show him with webbed toes, rounded ankles, and projecting heels, which,
      according to legend, are signs of a great man.[9]
    • The Buddha is a canonized saint of the Catholic and Orthodox Churches.[12]
    • According
      to tradition, the Buddha lived during the 5th century BC and died at
      the age of 80. He died lying on his right side between two Sal trees,
      which, according to legend, miraculously bloomed out of season.[5]
    • While
      different theories of Buddhism may have claimed that women could not
      achieve Nirvana, the Buddha himself said that there was no reason that
      women could not achieve enlightenment.[10]
    • Buddha
      is usually shown with elongated earlobes, which symbolize wisdom and
      understanding. Some scholars also suggest it represents his former life
      as wealthy person[14]
    • The Buddha is often depicted wearing a flamelike headdress, which represents the light of supreme knowledge.[14]
    • The Buddha’s teachings are also referred to as the dhamma, which means doctrine, truth, or law.[14]
    • Buddhists do not believe in an essential soul or self.[14]
    • When
      scientists studied the brains of Buddhist monks, they found that
      meditation actually changed the monks’ brainwaves in a way that
      increased feelings of happiness and resiliency.[4]
    • Buddhism Pyschology
      MRIs show that meditation changes the brain

    • According
      to legend, after the Buddha was cremated, a single tooth remained.
      Additionally, whoever is in possession of the tooth is the rightful
      leader of Buddhism. The tooth is currently housed in a $62 million
      dollar temple in Sri Lanka.[13]
    • After the
      Buddha died and was cremated, his ashes were divided and buried among
      his followers in India. A large, dome-shaped mound called a tupa was
      built at each burial site.[14]
    • The Buddha
      is sometimes symbolized as an umbrella. In Buddha’s time, members of the
      royalty were protected from the sun and rain by parasols, hence it
      became a symbol of protection.[14]
    • An
      image of soccer star David Beckham is enshrined on a frieze in Bangkok,
      with the likes of bodhisattvas (buddhas) and gods. His popular status
      earned him a place among the gods.[14]
    • Steve Jobs Fact
      Jobs traveled through India in 1974 and studied Zen Buddhism (Matthew Yohe / Creative Commons)

    • Biographers
      note that Steve Jobs had strong leanings toward Buddhism, particularly
      its emphasis on focus, simplicity, and perfection, all of which he tried
      to implement in his Apple designs.
      [7]
    • Actress
      Uma Thurman’s father is a professor of Indo-Tibetan Buddhist studies
      and was the first Westerner to become a Tibetan Buddhist monk.[14]
    • The world’s two largest standing Buddhas used to be in Afghanistan. However, in 2001 the Taliban destroyed the huge Buddhas.[14]
    • The
      largest seated Buddha in the world was carved out of the rock face of
      Lingyun Hill in Leshan, China, about 800 AD. The statue stands about 230
      feet (70 m) tall and the shoulders measure 90 ft (30 m) across.[14]
    • In
      Buddhism, there is no devil. Instead, something is “evil” if it causes
      suffering. According to Buddha, the cause of the most suffering is our
      ego, or the concept that we are separate from the world. When the ego
      ends, happiness begins.[14]
    • The Buddha is
      not worshipped. While some in Hinduism view the Buddha as an incarnation
      of Vishnu, most Buddhists think that Buddha is human.[14]
    • According to Buddhism, anyone can be a “buddha,” after they successfully attain enlightenment.[3]
    • In
      Buddhism, there is no Jesus Christ to save a person from their sins.
      Simply believing in Buddhism does not offer any type of grace; rather,
      each person is responsible for finding their enlightenment.[14]
    • The
      lotus is an important symbol in Buddhism. It represents the journey of
      enlightenment because it grows from the muddy water into the light, just
      as a “buddha” or enlightened one does.[14]
    • Lotus Fact
      The lotus symbolizes wealth, prosperity, purity, and fertility

    • Buddhism
      can exist without Buddha. In other words, the Buddha shared his
      findings, but he did not create them. Additionally, Buddhism is not
      exclusive to just his followers.[14]
    • While
      most religions concern themselves with the creation and the afterlife,
      in Buddhism, the most important concept is to let go of the past and
      future to focus on the moment.[14]
    • While
      some Buddhist sects believe in heaven and hell, most Buddhists believe
      heaven or hell is a state of mind. In short, by shifting our awareness,
      we attain a different level of consciousness.[3]
    • While
      many Buddhists believe in reincarnation, some do not. A Buddhist is
      allowed to believe in whatever they wish while they practice Buddhism’s
      main teachings.[3]
    • Famous Western
      Buddhists include Courtney Love, Allen Ginsberg, Kate Bosworth, Leonard
      Cohen, Orlando Bloom, Richard Gere, Sharon Stone, Tiger Woods, and Tina
      Turner.[8]
    • Guan Yin is a an important
      Buddhist goddess. Known as the “Goddess of Mercy” or “The One Who
      Perceives the Sounds of the World,” this bodhisattva is sometimes
      depicted as both male and female to show the divinity’s transcendence
      beyond gender.[3]
    • Schopenhauer and Buddhism
      Schopenhauer (1788–1860) is considered to be the first European Buddhist

    • The
      first major Western thinker to take an interest in Buddhism was German
      philosopher Arthur Schopenhauer (1788–1860). He saw it as the most
      rational and ethically evolved of all the world religions.[9]
    • According
      to legend, the Buddha sat under a tree, the Bo tree, for 49 days. After
      being tempted by demons, he discovered the Four Noble Truths and the
      Eightfold Path to Nirvana (ultimate bliss).[3]
    • The
      Four Noble Truths of Buddhism are the following: 1) existence is
      suffering, 2) the cause of suffering is craving and attachment, 3)
      suffering stops at some point and turns into Nirvana, and 4) the path to
      Nirvana consists of eight steps, which is called the Eightfold Path.[9]
    • The
      three major branches of Buddhism in the modern world are Mahayana
      Buddhism, Theravada Buddhism, and Vajrayana Buddhism. Mahayana Buddhism
      is believed to be the largest branch, with Theravada Buddhism and
      Vajrayana coming in second and third, respectively.[3]
    • The
      Eightfold Path to Nirvana is to be moderate in 8 areas: 1)
      concentration, 2) views, 3) speech, 4) resolve, 5) action, 6)
      livelihood, 7) effort, and 8) mindfulness.[1]
    • According
      to Buddhism, karma is the basis for living a moral and good life.
      Literally translated as “action,” “effect,” or “fate,” karma can be seen
      as a type of elevator that takes people from one floor of consciousness
      to another.[1]
    • Approximately 1 in 7 Asian Americans, or 14%, are Buddhist.[1]
    • Nearly
      four million Americans now practice Buddhism, which is more than the
      number of Episcopalians. Of these, about half have post-graduate
      degrees.[6]
    • The Buddha’s last words were, “Decay is inherent in all things: be sure to strive with clarity of mind (for Nirvana).”[9]
    • The
      ultimate goal of Buddhism is to put an end to suffering and rebirth.
      The way to end suffering is by fulfilling the human potential for
      goodness and happiness.[3]
    • Fun Buddha Fact
      The
      eight parts of the path to liberation are grouped into three essential
      elements of Buddhist practice: moral conduct, mental discipline, and
      wisdom

    • The
      symbol of the Noble Eightfold Path represents the Buddhist faith. Its
      eight spokes represent the “Middle Way,” which means a Buddhist life
      should not be too hard nor too easy.[14]
    • Buddhism
      doesn’t have a single leader, and there is not a central office similar
      to that of the Pope in Catholicism, which means Buddhism tends to
      fissure readily.[9]
    • The Buddha had only
      one son named Rahula (”Fetter”). Shortly after he was born, the Buddha
      left his family to seek enlightenment. His son would later become the
      first Sāmanera (novice monk).[9]
    • Buddhists in Asia do not refer to their religion as “Buddhism.” Rather, they call it either Dharma (”law”) or the Buddha-sasana (”teachings of the Buddha”).[9]
    • Tibetan
      Buddhists have adopted a policy of peaceful resistance to the invasion
      of their country by the Chinese in 1950 after a million Tibetans were
      killed and over 6,000 monasteries were destroyed.[9]
    The principal purpose of the Buddhist organization is to perpetuate the simple truth that suffering is the result of wrong action, and happiness and security are the rewards of right thinking and virtuous living.
    Not too long ago someone told me that their understanding of buddhism was that we just read quotes and have to live the same life over and over again... Well here it is broken down for those who are confused.

    https://www.youtube.com/watch?v=ujJnYLcCKuw
    Introduction — Sigalovada Sutta by Shan Kumaratunga

    6

    Not too long ago someone told me that their understanding of buddhism was that we just read quotes and have to live the same life over and over again... Well here it is broken down for those who are confused.


    https://www.youtube.com/watch?v=ibnWgcIqpdM
    Singalowada Sutta
    Damsak1
    Published on Sep 7, 2012
    Venerable Kiribathgoda Gnanananda Thero
    Category
    Education

    Venerable Kiribathgoda Gnanananda Thero

    https://www.youtube.com/watch?v=ujJnYLcCKuw
    Introduction — Sigalovada Sutta by Shan Kumaratunga

    6
    1
    Share
    Golden Lion Edu
    Published on May 1, 2013
    Sigalovada sutta (singal — to sigalaka / ovada — advice / sutta
    -discourse) which belongs to the Digha Nikaya in Sutta Pitaka is one of
    the most well-known discourses in Buddhist world. It is one of the
    greatest and most valuable set of teachings which deals with basic
    morality, building and preserving wealth, friendships, the reciprocal
    responsibilities in social relationships, and the qualities of
    successful persons. It is also called Gihi Vinaya or laymen’s discourse.
    The laymen’s code of discipline or laymen’s Dhamma. This sutta
    beautifully describes and gives a clear picture of the domestic and
    social life of the lay people.
    Category
    Education

    Sigalovada sutta (singal — to sigalaka / ovada — advice / sutta -discourse) which belongs to the Digha Nikaya…
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    Buddhism for Householders: Buddha Sayings

    Buddha’s Words to Householders

    Do not fall away from happiness. [Buddha’s wisdom]

    What follows is based on Digha Nikaya 31: Sigalovada Sutta (The Discourse to Sigala – “A Layperson’s Guidelines”. Below are extracts and slight modulations.

    ❦❦❦❦

    On one occasion the Exalted One [Buddha] was dwelling in the Bamboo Grove, the Squirrels’
    Sanctuary, near Rajagaha. There he set down guidelines for householders.
    A few of them have been slightly adjusted here.

    Overview

    Inasmuch the good disciple

    • has eradicated the four vices in conduct, [1]
    • commits no evil action [as enumerated in the following text - or otherwise],
    • abstains from dissipating wealth, avoiding fourteen evil things, covering six
      life areas appropriately, and entering on the victorious path for here and hereafter
      -

    he is favoured in this world and in the world beyond: After death he enters a
    happy heavenly realm. [Mod Buddha]

    [1] kamma-kilesa, lit., ‘actions of
    defilement.’

    The destruction of life, householder, is a vice and so are stealing, sexual misconduct,
    and lying. [Buddha]

    Killing, stealing, lying and adultery, these four evils the wise never praise.
    [Buddha]

    The fit disciple is not led by desire, anger, ignorance, and fear. He commits no
    evil. [Buddha]

    Whoever through desire, hate or fear, or ignorance should transgress the Dhamma, all
    his glory fades away. Whoever through desire, hate or fear, or ignorance never
    transgresses the Dhamma, all his glory ever increases. [Buddha]

    Channels of Misery to Come

    3. What are the six channels for dissipating wealth which a follower does not pursue?

    1. indulgence in intoxicants which cause infatuation and heedlessness;
    2. sauntering in streets at unseemly hours;
    3. frequenting theatrical shows;
    4. indulgence in gambling which causes heedlessness;
    5. association with evil companions;
    6. the habit of idleness.

    (a) There are these six evil consequences in indulging in intoxicants which cause
    infatuation and heedlessness:

    1. loss of wealth,
    2. increase of quarrels,
    3. susceptibility to disease,
    4. earning an evil reputation,
    5. shameless exposure of body,
    6. weakening of intellect.

    (b) There are these six evil consequences in sauntering in streets at unseemly hours:

    1. he himself is unprotected and unguarded,
    2. his wife and children are unprotected and unguarded,
    3. his property is unprotected and unguarded,
    4. he is suspected of evil deeds, [3]
    5. he is subject to false rumours,
    6. he meets with many troubles.

    [3] Crimes committed by others.

    (c) There are these six evil consequences in frequenting theatrical shows: He is ever
    thinking:

    1. where is there dancing?
    2. where is there singing?
    3. where is there music?
    4. where is there recitation?
    5. where is there playing with cymbals?
    6. where is there pot-blowing? [4]

    [4] A form of amusement.

    (d) There are these six evil consequences in indulging in gambling:

    1. the winner begets hate,
    2. the loser grieves for lost wealth,
    3. loss of wealth,
    4. his word is not relied upon in a court of law,
    5. he is despised by his friends and associates,
    6. he is not sought after for matrimony; for people would say he is a gambler and is
      not fit to look after a wife.

    (e) There are these six evil consequences in associating with evil companions, namely:
    any gambler, any libertine, any drunkard, any swindler, any cheat, any rowdy is his
    friend and companion.

    (f) There are these six evil consequences in being addicted to idleness: He does no work,
    saying:

    1. that it is extremely cold,
    2. that it is extremely hot,
    3. that it is too late in the evening,
    4. that it is too early in the morning,
    5. that he is extremely hungry,
    6. that he is too full.

    Living in this way, he leaves many duties undone, new wealth he does not get, and
    wealth he has acquired dwindles away. [Buddha]

    One is a bottle friend; one says, ‘friend, friend’ only to one’s face; one is a friend
    and an associate only when it is advantageous. [Buddha]

    Sleeping till sunrise, adultery, irascibility, malevolence, evil companions, avarice
    – these six causes ruin a man. [Buddha]

    The man who has evil comrades and friends is given to evil ways, to ruin does he fall
    in both worlds — this one and the next. [Buddha]

    Dice, women, liquor, dancing, singing, sleeping by day, sauntering at unseemly hours,
    evil companions, avarice — all these causes ruin a man. [Buddha]

    Who plays with dice and drinks intoxicants, goes to women who are dear unto others as
    their own lives, associates with the mean and not with elders — he declines just as
    the moon during the waning half. [Buddha]

    Who . . . frequents the bars, sinks in debt as a stone in water, swiftly brings
    disrepute to his family. [With Buddha]

    Who by habit sleeps by day, and keeps late hours, is ever intoxicated, and is
    licentious, is not fit to lead a household life. [Buddha]

    Who says it is too hot, too cold, too late, and leaves things undone, the
    opportunities for good go past such men. [Buddha]

    But he who does not regard cold or heat any more than a blade of grass and who does
    his duties manfully, does not fall away from happiness. [Buddha]

    Bad Friends and Foes after Some Time

    These four should be understood as foes in the guise of friends:
    (1) he who appropriates a friend’s possessions,
    (2) he who renders lip-service,
    (3) he who flatters,
    (4) he who brings ruin. [Buddha]

    (1) In four ways should one who appropriates be understood as a foe in the guise of a
    friend:

    1. he appropriates his friend’s wealth,
    2. he gives little and asks much,
    3. he does his duty out of fear,
    4. he associates for his own advantage.

    (2) In four ways should one who renders lip-service be understood as a foe in the guise
    of a friend:

    1. he makes friendly profession as regards the past,
    2. he makes friendly profession as regards the future,
    3. he tries to gain one’s favor by empty words,
    4. when opportunity for service has arisen, he expresses his inability.

    (3) In four ways should one who flatters be understood as a foe in the guise of a friend:

    1. he approves of his friend’s evil deeds,
    2. he disapproves his friend’s good deeds,
    3. he praises him in his presence,
    4. he speaks ill of him in his absence.

    (4) In four ways should one who brings ruin be understood as a foe in the guise of a
    friend:

    1. he is a companion in indulging in intoxicants that cause infatuation and
      heedlessness,
    2. he is a companion in sauntering in streets at unseemly hours,
    3. he is a companion in frequenting theatrical shows,
    4. he is a companion in indulging in gambling which causes heedlessness.

    The friend who appropriates,
    the friend who renders lip-service,
    the friend that flatters,
    the friend who brings ruin,
    these four as enemies the wise behold;
    avoid them from afar as paths of peril.

    True Friends

    These four should be understood as warm-hearted friends:
    (1) he who is a helpmate,
    (2) he who is the same in happiness and sorrow,
    (3) he who gives good counsel,
    (4) he who sympathises. [Buddha]

    1) In four ways should a helpmate be understood as a warm-hearted friend:

    1. he guards the heedless,
    2. he protects the wealth of the heedless,
    3. he becomes a refuge when you are in danger,
    4. when there are commitments he provides you with double the supply needed.

    (2) In four ways should one who is the same in happiness and sorrow be understood as a
    warm-hearted friend:

    1. he reveals his secrets,
    2. he conceals one’s own secrets,
    3. in misfortune he does not forsake one,
    4. even his life he sacrifices for one’s sake.

    (3) In four ways should one who gives good counsel be understood as a warm-hearted
    friend:

    1. he restrains one from doing evil,
    2. he encourages one to do good,
    3. he informs one of what is unknown to oneself,
    4. he points out the path to heaven.

    (4) In four ways should one who sympathises be understood as a warm-hearted friend:

    1. he does not rejoice in one’s misfortune,
    2. he rejoices in one’s prosperity,
    3. he restrains others speaking ill of oneself,
    4. he praises those who speak well of oneself.

    The friend who is a helpmate,
    the friend in happiness and woe,
    the friend who gives good counsel,
    the friend who sympathises too –
    these four as friends the wise behold
    and cherish them devotedly
    as does a mother her own child. [Buddha]

    The wise and virtuous shine like a blazing fire. [Buddha]

    Comparison


    Real understanding of friendly service may also be had through the four life ideals in Hinduism. They are artha, wealth; kama, pleasures; dharma, righteousness; and moksha, liberation.


    1. Those who set out to hinder our getting solvent, our fine pleasures,
    hamper or hinder righteousness, and keep us from better freedom
    degrees, are not friends. They function more or less as enemies of our long-run welfare. Those who take our all right confidence away, may be of the same ilk.


    2. Those who do not hinder or thwart our getting in our way towards
    realising the four goals, but do not help us a bit either, may be
    classified as just so-so. Many associates may be of such a kind, or be
    seen as bartering ones. Skilful trade (bartering) leaves both parties
    satisfied.


    3. Those who help us through ups and downs are good friends. How able
    they are, is another matter. But those who help us toward getting
    solvency, or usher it in, are good friends. Those who help us getting
    abler, likewise. Those who allow us or help us to get fine pleasures are
    friends too, and should be remembered and treated as such. Those who
    tell us what is right or proper for us, are also friends, even if their
    frienly counsels may be hard to take at the time.


    4. And those who help us toward more freedom may be the best friends of
    all - there is inner freedom, mental, and outer freedom, to name some
    of them, and “every little helps,” hopefully. - TK

    Handling Wealth

    He who acquires his wealth in harmless ways
    like a bee that gathers honey; [6]
    riches mount up for him
    like an ant hill’s rapid growth. [Buddha]

    [6] Dhammapada v. 49: “As a bee, without harming the
    flower, its colour or scent, flies away, collecting only the honey . .
    .”

    With wealth acquired this way,
    a layman fit for household life,
    divides his wealth in four portions:
    thus will he win friendship. [Buddha]

    One portion he uses for his wants, [7]
    two portions he spends on his business,
    the fourth he keeps for times of need. [Buddha]

    [7] This portion includes what is spent on good works:
    gifts to the wise and contemplatives, charity, etc.

    Basics for Six Fields of Life

    Children and Parents

    In five ways . . . a child should minister to his parents . . .:

    1. Having supported me I shall support them,
    2. I shall do their duties,
    3. I shall keep the family tradition,
    4. I shall make myself worthy of my inheritance,
    5. furthermore I shall offer alms in honour of my departed relatives. [9]

    In five ways the parents thus ministered to . . . by their children, show their
    compassion:

    1. they restrain them from evil,
    2. they encourage them to do good,
    3. they train them for a profession,
    4. they arrange a suitable marriage,
    5. at the proper time they hand over their inheritance to them.

    In these five ways do children minister to their parents . . . and the parents show their
    compassion to their children. Thus is [very much of personal life] covered by them and
    made safe and secure. [Buddha]

    Pupils and Teachers

    In five ways a pupil should minister to a teacher . . .:

    1. by rising from the seat in salutation,
    2. by attending on him,
    3. by eagerness to learn,
    4. by personal service,
    5. by respectful attention while receiving instructions.

    In five ways do teachers thus ministered to . . . by their pupils, show their compassion:

    1. they train them in the best discipline,
    2. they see that they grasp their lessons well,
    3. they instruct them in the arts and sciences,
    4. they introduce them to their friends and associates,
    5. they provide for their safety in every quarter.

    The teachers thus ministered to . . . by their pupils, show their compassion towards them
    in these five ways. Thus is [facets of group living] covered by them and made safe and
    secure. [Buddha]

    Husband and Wife

    In five ways should a wife . . . be ministered to by a husband:

    1. by being courteous to her,
    2. by not despising her,
    3. by being faithful to her,
    4. by handing over authority to her,
    5. by providing her with adornments.

    The wife thus ministered to . . . by her husband shows her compassion to her husband in
    five ways:

    1. she performs her duties well,
    2. she is hospitable to relations and attendants [10]
    3. she is faithful,
    4. she protects what he brings,
    5. she is skilled and industrious in discharging her duties.

    [10] lit., ‘the folk around’ (parijana).

    In these five ways does the wife show her compassion to her husband who ministers to her
    . . . Thus is the [partner area] covered by him and made safe[r] and [far more] secure.
    [Buddha]

    On Friendly Terms with Relatives, on and up

    In five ways should a clansman minister to his friends and associates in the [area of
    esteem]:

    1. by liberality,
    2. by courteous speech,
    3. by being helpful,
    4. by being impartial,
    5. by sincerity.

    The friends and associates thus ministered to . . . by a clansman show compassion to him
    in five ways:

    1. they protect him when he is heedless,
    2. they protect his property when he is heedless,
    3. they become a refuge when he is in danger,
    4. they do not forsake him in his troubles,
    5. they show consideration for his family.

    The friends and associates thus ministered to . . . by a clansman show their compassion
    towards him in these five ways. Thus is the [esteem area] covered by him and made safe[r]
    and [far more] secure. [Buddha]

    Serving and Administering

    In five ways should a master minister to his servants and employees as the [bottom
    area]:

    1. by assigning them work according to their ability,
    2. by supplying them with food and with wages,
    3. by tending them in sickness,
    4. by sharing with them any delicacies,
    5. by granting them leave at times.

    The servants and employees thus ministered to as the [deep area] Nadir by their master
    show their compassion to him in five ways:

    1. they rise before him,
    2. they go to sleep after him,
    3. they take only what is given,
    4. they perform their duties well,
    5. they uphold his good name and fame.

    The servants and employees thus ministered to . . . show their compassion towards him in
    these five ways. Thus is the [bottom field of life] covered by him and made safe and
    secure. [Buddha]

    Recluses and Intellectuals and . . .

    In five ways should a householder minister to ascetics and brahmans as the [top area]:

    1. by lovable deeds,
    2. by lovable words,
    3. by lovable thoughts,
    4. by keeping open house to them,
    5. by supplying their material needs.

    The ascetics and brahmans thus ministered to . . . by a householder show their
    compassion towards him in six ways:

    1. they restrain him from evil,
    2. they persuade him to do good,
    3. they love him with a kind heart,
    4. they make him hear what he has not heard,
    5. they clarify what he has already heard,
    6. they point out the path to a heavenly state.

    In these six ways do ascetics and brahmans show their compassion towards a householder
    who ministers to them as [of the top area]. Thus is the [top area] covered by him and
    made safe[r] and [better and perhaps more] secure. [These are evil times]

    The four main directions of the compass and up and
    down constitute a framework and relate to a fundamental symbolism: As the new day beings
    in the East, so life begins with parents’ care; teacher’s fees are associated with the
    South; domestic cares follow when the youth becomes man, as the West [representing
    partners, friends etc.] holds the later daylight; North is ‘beyond’ (uttara), so by help
    of friends and so on he can get beyond troubles.” – (cf. Rhys Davids). The symbolism
    is
    not credited too much in the West, and is, after all, secondary; the good points are as
    given by Buddha anyway.

    . . .

    Favorable Qualities for Householders

    Who is wise and virtuous,
    Gentle and keen-witted,
    Humble and amenable,
    Such a one may attain to honour. [Buddha]

    Who is energetic and not indolent,
    In misfortune unshaken,
    Flawless in manner and intelligent,
    Such a one may attain to honour. [Buddha]

    Who is hospitable, and friendly,
    Liberal and unselfish,
    A guide, an instructor, a leader,
    Such a one may attain to honour. [Buddha]

    Generosity, sweet speech,
    Helpfulness to others,
    Impartiality to all,
    As the case demands. [Buddha]

    These four winning ways make the world go round.
    . . .
    These four winning ways the wise appraise in every way,
    To eminence they attain, and should gain praise. [Mod Buddha]

    Final Words

    The young householder Sigala said: “Excellent! It is as if a man were to:

    • set upright that which was overturned,
    • reveal that which was hidden,
    • point out the way to one who had gone astray,
    • hold a lamp amidst the darkness,

    so that those who have eyes may see.”

    The old doctrine has been explained.

    Yukinobu?. Seven sages of the Bamboo Grove. From the Edo period (1800s or earlier). Detail.
    Two bamboo grasses now: a grove later if things go well.


    Published on Oct 15, 2015

    https://www.youtube.com/watch…
    The Chant of Metta(English Version)by Imee Ooi
    dex752
    Published on Oct 15, 2015
    The Chant of Metta(English version)
    by Imee Ooi

    May I be free from enmity and danger
    May I be free from mental suffering
    May I be free from physical suffering
    May I take care of myself happily
    May my parents
    teacher relatives and friends
    fellow Dhamma farers
    be free from enmity and danger
    be free from mental suffering
    be free from physical suffering
    may they take care of themselves happily
    May all yogis in this compound
    be free from enmity and danger
    be free from mental suffering
    be free from physical suffering
    May they take care of themselves happily
    May all monks in this compound
    novice monks
    laymen and laywomen disciples
    be free from enmity and danger
    be free from mental suffering
    be free from physical suffering
    May they take care of themselves happily
    May our donors of the four supports: clothing, food, medicine and lodging
    be free from enmity and danger
    be free from mental suffering
    be free from physical suffering
    May they take care of themselves happily
    May our guardian devas
    in this monastery
    in this dwelling
    in this compound
    May the guardian devas
    be free from enmity and danger
    be free from mental suffering
    be free from physical suffering
    may they take care of themselves happily
    May all beings
    all breathing things
    all creatures
    all individuals (all beings)
    all personalities (all beings with mind and body)
    may all females
    all males
    all noble ones (saints)
    all worldlings (those yet to attain sainthood)
    all devas (deities)
    all humans
    all those in the four woeful planes
    be free from enmity and dangers
    be free from mental suffering
    be free from physical suffering
    may they take care of themselves happily
    May all being be free from suffering
    May whatever they have gained not be lost
    All beings are owners of their own Kamma
    in the eastern direction
    in the western direction
    in the northern direction
    in the southern direction
    in the southeast direction
    in the northwest direction
    in the northeast direction
    in the southwest direction
    in the direction below
    in the direction above
    May all beings
    all breathing things
    all creatures
    all individuals (all beings)
    all personalities (all beings with mind and body)
    may all females
    all males
    all noble ones (saints)
    (those yet to attain sainthood)
    all devas (deities)
    all humans
    all those in the 4 woeful planes
    be free from enmity and dangers
    be free from mental suffering
    be free from physical suffering
    may they take care of themselves happily
    May all beings be free from suffering
    May whatever they have gained not be lost
    All beings are owners of their own kamma
    As far as the highest plane of existence
    to as far down as the lowest plane
    in the entire universe
    whatever beings that move on earth
    may they be free from mental suffering and enmity
    may they be free from physical suffering and danger
    As far as the highest plane of existence
    to as far down as the lowest plane
    in the entire universe
    whatever beings that move on water
    may they be free from mental suffering and enmity
    may they be free from physical suffering and danger
    As far as the highest plane of existence
    to as far down as the lowest plane
    in the entire universe
    whatever beings that move in air
    may they be free from mental suffering and enmity
    may they be free from physical suffering and danger
    Category
    Music
    Music in this video
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    Song
    慈經﹝中文唸誦版﹞
    Artist
    黃慧音
    Album
    慈經
    Licensed to YouTube by
    Wind Music TV (on behalf of 風潮音樂), and 3 Music Rights Societies

    The
    Chant of Metta(English version) by Imee Ooi May I be free from enmity
    and danger May I be free from mental suffering May I be free from
    physical…

    Category

    Music in this video

    Learn more

    Song

    慈經﹝中文唸誦版﹞

    Artist

    黃慧音

    Album

    慈經

    Licensed to YouTube by

    Wind Music TV (on behalf of 風潮音樂), and 3 Music Rights Societies

    ŬŪ
    Sigalaka householder on his deathbed said to his
    son, “my dear son, aĞer my death, get up early in
    the morning and with wet hair and wet garments
    you should worship the east, south, west, north,
    nadir and zenith. You should do this without fail.
    This is my last advice.”
    Ŭū
    Sigalaka young householder rising early with wet
    hair and wet garments and clasped hands upliĞed,
    paid worship to east, south, north nadir and the
    zenith.







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