LESSON 3006 Thu 30 May 2019
Tipitaka - DO GOOD BE MINDFUL is the
Essence of the Words of the Awakened One with Awareness
Tipitaka is the
MEDITATION PRACTICE in BUDDHAâS OWN WORDS for welfare, happiness and
peace on the path of Eternal Bliss as Final Goal
MahÄsatipaáčáčhÄna Sutta â
Attendance on awareness â [ mahÄ+satipaáčáčhÄna ]
from
Analytic Insight Net -
Online Tipiáčaka Law Research & Practice Universityâšinâš112 CLASSICAL LANGUAGES
PaáčisambhidÄ JÄla-Abaddha Paripanti Tipiáčaka nÄ«ti AnvesanÄ ca
Paricaya NikhilavijjÄlaya ca ñÄtibhĆ«ta Pavatti NissÄya
through
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Buddhasasana
“In
the Buddha you see clearly a man, simple, devout, alone, battling for
light, a vivid human personality, not a myth. He too gave a message to
mankind universal in character.”
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I met German-born Analayo some years ago when he was living a
life of intensive meditation and study in a small retreat centre in Sri
Lanka. He told me how his study of the Buddhaâs original meditation
teaching had led him to question established approaches to practice.
Since then, he has published an acclaimed work on the
Satipatthana Sutta, the Buddhaâs main teaching on mindfulness, taken
full Bhikkhu ordination, published many groundbreaking essays on Pali
Buddhism, especially comparisons between the Pali Suttas and the Chinese
versions, the Agamas and become a widely respected scholar and
academic. As this interview shows, he is above all a deeply devoted
Dharma practitioner
Vishvapani: How do you come to be living as a Buddhist monk here in Sri Lanka?
Analayo: I studied martial arts in Berlin and I found that the
discipline offered a way to express and contain my anger, but it didnât
address the root of the problem. Along with martial arts I also learned
Soto Zen meditation, and when I found that through practising that some
of my anger no longer arose I became very interested in meditation. I
travelled to Asia and ended up in Thailand where I did a course in
mindfulness of breathing with Ajahn Buddhadasa. With Zen you are told to
just sit, but no more, and through Buddhadasaâs teaching I now received
some instruction in meditation.
Then came the start of the rainy season and the custom in Thailand is
for many people to become monks for the three months of the rains. So
thatâs what I did, and I stayed in a cave on a hilltop, surrounded on
three sides by the sea, and there I had the opportunity to live a very
meditative life.
Once I was in robes I found that the monastic lifestyle supported
meditation so I decided to continue with it. Later I came to Sri Lanka
and stayed with Godwin Samaratane, who was an excellent meditation
teacher, and in 1995 he sent me to develop the Lewelle Meditation
Centre. Here we have a main house with a small community, and weâve
built several kutis on the hill where I stay and other visitors can come
to meditate.
Godwin brought out aspects of meditation that are in the suttas [the
records of the Buddhaâs discourses recorded in the Pali language] but
which have been neglected in Theravada tradition. He had a very
open-minded approach that emphasised emptiness, working constructively
with emotions, and developing metta (loving-kindness). He
wanted me to provide scholarly back-up for what he was doing, so he
introduced me to a university professor and the people at the university
just told me that I would be doing a PhD!
V: As a dedicated meditator, what was your motivation for engaging with academic study?
A: I wanted a better understanding of the Buddhaâs teaching, and I
hoped to approach Buddhism both from the inside perspective of a
Buddhist monk and meditator, and also to look at it scientifically.
Being a meditating monk the most obvious topic was satipatthana, the development of mindfulness, and I found that there is almost no research on satipatthana or the Satipatthana Sutta, the principal canonical text concerning it.
The book I have eventually written is not only a vindication of
Godwinâs teaching, but also an attempt to go back to the roots and ask,
what were the Buddhaâs basic ideas? What did he mean by insight
meditation? What is written in the Satipatthana Sutta, and how can other
suttas illuminate it?
The book reflects my particular perspective as both a scholar and a
practitioner. Academics sometimes go off at tangents because without
experience of practice they can get caught up in ideas that are a long
way from the original meanings. On the other hand meditation teachers
tend either to express their ideas and experience without going back to
the sources, or else to be steeped in the Theravada tradition. For
traditional Theravadins the suttas, which recount the Buddhas
discourses, and the commentaries, which were written later, are one
block. They see everything through the eyes of Buddhaghosha, the author
of the Visuddhimagga [the most important commentary] unaware
that there was an historical gap of 800 years between the Buddha and
Buddhaghosha. So I wanted to separate these out. The ideas and
techniques in the commentaries may well be good, but itâs important to
know that some werenât taught by the Buddha.
V: How would you characterise the Buddhaâs approach to meditation as it emerges from the discourses?
A: In the discourses when a monk comes to the Buddha and says he
wants to meditate, the Buddha usually just gives him a theme like,
âdonât cling to anything.â The monk goes off and when he returns he is
an arahant! [one with a high level of realisation]. In other
words, the Buddha gives the general pattern, not a precise technique
such as you find in the Visuddhimagga, whose approach we have
inherited. When the Buddha discusses concentration he talks about what
happens with the mind. He says that when pamojja (delight)
arises the mind naturally becomes joyful, and from that come happiness,
calm, tranquillity and concentration. So you should enjoy meditating,
and in enjoying itself the mind becomes unified.
At the same time the Buddha has a very clear, analytical approach,
and when he speaks of âthe five hindrancesâ, for example, he is pointing
to specific experiences that imply specific antidotes. But thatâs
different from issuing technical instructions. You could say that the
Buddha didnât teach meditation so much as the skill of meditating or the
ability to meditate. He was concerned with stirring the natural
potential of individuals to awaken the mind on the basis of a very clear
distinction that never gets lost between what is wholesome in the mind
and what is unwholesome.
V: What difference does the distinction between commentarial
and sutta approaches to meditation make for what you do when you
meditate?
A: Being an âanger-typeâ I thought it was important to develop metta. (loving-kindness). In Thailand I followed the Visuddhimagga approach of sending metta
to oneself, a friend, a neutral person and an enemy, and verbalising
good wishes. I found I got stuck in ideas, and when I turned to the
suttas I saw that the Buddha just says that, âwith a mind full of mettaâ (that is an attitude or feeling of loving-kindness) âhe radiates metta
in all directionsâ. Thereâs no verbalisation, no particular people,
just this radiation. That made an incredible change in my practice and
from then on it evolved very strongly.
Another example is the counting methods in the commentarial approach
to the mindfulness of breathing, which are also not found in the suttas.
The Anapanasati Sutta
describes how in sixteen steps you can be aware of the breath, the
body, feelings, and what is happening in the mind. This extends to
seeing the impermanence of the breath.
This is an excellent approach to practice. Firstly, you calm the mind
by staying predominantly with bodily phenomena. Then you become aware
of your whole self as it sits in meditation, and then you notice how the
breath and the body become calmer. As soon as that happens thinking
activity also calms down, and joy arises. Youâre aware of these changes
and encourage them, and that takes you away from the thinking activity
of the mind.
The commentarial approach implies narrowing the focus of attention
onto one point and only prescribes contemplating the most prominent
characteristics of the physical breath â not the many other dimensions
that are described in the sutta. Because you have so little material to
work on, the practice can become boring, so your mind wanders, and you
need counting as food for the mind. But counting can take you away from
the bodily experience of the breath to conceptual ideas about it.
However, if the mind has something it likes it will stay with it, and
thatâs the way to get into deep concentration.
V: What about the importance of one-pointed concentration (ekagata), which is usually taught as the way to become fully absorbed?
A: Ekagata can also be translated as âunification of the
mind.â So in developing meditative absorption itâs not so much that you
narrow everything down to a fine point. Itâs more that everything
becomes âoneâ. If I take a large object and move it around you have no
trouble following it; but if you try to stay with a pin-point itâs very
difficult and that can create tension.
As you go deeper into meditation (in developing the higher states of meditative absorption known as jhana/dhyana) you need a reference point. But to enter jhana you have to let go of the five physical senses. So the experience of the breath becomes a mental equivalent of it (a nimitta)
not a felt experience. Sometimes meditators experience a light that is
an equivalent of the breath, which may envelop you entirely. Or the nimitta could be an experience of happiness or metta, or just mentally knowing the breath, and the mind becomes one with that.
An important term for meditative absorption is samadhi. We
often translate that as âconcentrationâ, but that can suggest a certain
stiffness. Perhaps âunificationâ is a better rendition, as samadhi means âto bring togetherâ. Deep samadhi isnât at all stiff. Itâs a process of letting go of other things and coming to a unified experience.
V: I practice the five stages of the mettabhavana and I find that thereâs a definite psychological value in that approach.
A: Iâm not saying that the commentarial approach is wrong, only that
if it doesnât work for you then there is an alternative. And whatever
practice you follow be aware if it comes from the Buddha or someone
else.
I know people who say the five-stage mettabhavana or the mindfulness
of breathing with counting works for them. Thatâs completely OK. Iâm
trying to add to the commentarial view, and to broaden perspectives, not
to ask people to throw out the commentaries or their teacherâs
approach, and only listen to me. I have been practising the Goenka
technique for ten years and I got very good results with it. But I
wouldnât say that itâs the only correct technique.
In the discourses the Buddha didnât say that thereâs one way for
everybody. In the Theravada tradition there have been many debates
about the relationship between samatha (absorption) and vipassana (insight) as goals of meditation. But the discourses say that you can practice samatha first, and then vipassana, or the other way around, or both together. Both samatha and vipassana develop the mind and the two co-operate, but how you engage with them depends on the individual.
V: The breadth of this approach implies knowing yourself sufficiently so that you can plot a course.
A: The process of developing insight is a matter of gaining
self-knowledge and learning to act accordingly. If you sit down to
meditate you need to feel the tendency of the mind â what it needs and
what it wants to do. More broadly, I know that my tendency is towards
anger and that means that I need to develop tranquillity to balance my
personality.
V: You place great emphasis on mindfulness, and also to have a very broad view of its implications.
A: The presentation of mindfulness in the discourses suggests an
open, receptive state of mind in which you let things come to you. Itâs
different from concentration (samatha) in that concentration
means focus and mindfulness means breadth, but without mindfulness you
canât develop concentration. Itâs also an important basis for insight
meditation (vipassana). Mindfulness has many facets. Many
teachers speak of mindfulness of the body, but people donât talk much
about the contemplations of feelings, mind and dhammas that are
also in the Satipatthana Sutta. But if you take any experience â like
sitting here now â you can be aware of the bodily aspect, how you feel
about what we are discussing; the state of mind that we are each in; and
you can see it in the light of the Buddhaâs teachings. Each situation
has these four aspects and mindfulness can focus on one or all of these
as appropriate
V: How has studying these suttas affected your own meditation?
A: Itâs the ground of my practice. Before I started my academic work I
decided that however many hours I studied I would spend more hours
meditating. Thatâs why it took me six years to complete my work. I would
never lose touch with my meditation practice for the sake of
theoretical study. On the other hand, though, a good knowledge of
Buddhaâs teachings âclears the pathâ as it enables you to know what
youâre doing and then you donât experience doubt. Now I can learn from
various meditation teachers without getting confused because I know what
lines I am pursuing in my own practice.
The Buddha gave the talks that are recorded in the suttas because he
thought people should know what they are doing. Meditation is like
eating and the knowledge you have gained from the suttas is like the
digestive juice that makes it possible for your body to digest the
nutrients. The two belong together, but meditation has to have the
priority. Doing PhD research is perhaps going to an extreme. But
studying informed sources can be helpful for everyone. They can shine a
beam of light onto your practice and that can inspire it.
Ven. Analayoâs book on the Saitpatthana Sutta is Satipatthana: The Direct Path to Realization
The following excellent works are available as free online downloads.
They deserve to be much better known and make excellent study material
From Craving to Liberation, Excursions into the Thought-world of the Pali Discourses (1), Buddhist Association of the United States, 2009.Download PDF
From Grasping to Emptiness, Excursions into the Thought-world of the Pali Discourses (2), Buddhist Association of the United States, 2010.Download PDF
The Genesis of the Bodhisattva Ideal, Hamburg University Press, 2010.Download PDF
Bhikkhu AnÄlayo is a Privatdozent of the Centre for Buddhist Studies at the University of Hamburg and works as a researcher at Dharma Drum Buddhist College, Taiwan. He is also a professor at the Sri Lanka International Buddhist Academy, Kandy.
This interview first appeared in Dharma Life issue 19
https://www.urbandharma.org/udharma5/ebooks.html
Analysis of the JhĂŁnas
in TheravĂŁda Buddhist Meditation
252 Pages - (1.3 MB) - Free
Analysis
of the JhĂŁnas in TheravĂŁda Buddhist Meditation
- Ven. H. Gunaratana
This work, by Ven. Henepola Gunaratana, provides an analytical
study of the JhĂŁnas, as they are an important set of
meditative attainments in the contemplative discipline of
TheravĂŁda Buddhism. Despite their frequent appearance
in the texts, the exact role of the JhĂŁnas in the Buddhist
path has not been settled with unanimity by TheravĂŁda
scholars, who are still divided over the question as to whether
they are necessary for attaining Nibbana. The primary purpose
of this dissertation is to determine the precise role of the
JhĂŁnas in the TheravĂŁda Buddhist presentation
of the way to liberation.
For source material the work relies upon the three principal
classes of authoritative TheravĂŁda texts: the Pali
Tipitaka, its commentaries, and its sub-commentaries. To traditional
canonical investigations modern methods of philosophical and
psychological analysis are applied in order to clarify the
meanings implicit in the original sources. The examination
covers two major areas: first the dynamics of JhĂŁna
attainment, and second, the function of the JhĂŁnas
in realizing the ultimate goal of Buddhism, Nibbana or final
liberation from suffering
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A
Buddhist Channel Video Original 
A
(23 min) Documentary on the Venerable K Sri Dhammananda
Ven.
K Sri Dhammananda Video — Part
1 / 11.9 MB — Part
2 / 11.8 MB — Part
3 / 18.3 MB
Now
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It premiered with resounding success at the recently concluded
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disseminating Buddhism in Malaysia. Although there are
different schools of Buddhism practiced in this country,
such is his
deep impact on the community that he is affectionately
known by all as Chief Venerable, or just “Chief”. This
short film offers a glimpse of Chief’s remarkable life and
work. It captures Chief, not just as a highly respected
senior monk, but as someone with very human qualities â humane,
humorous and always caring for the well-being of others.
Many thanks to The
Buddhist Channel for making this video available for
free download. The video is a
.mov file and plays with Quicktime.
Audio
Dharma talks 
by
Ven. Bhikku Bodhi
Ven.
Bhikkhu Bodhiâs - popular
10-lecture series an “Introduction to
Buddhism” has been distributed on cassette
tapes for over 20 years. The
program
contains
detailed
lectures
on the core, original teachings of the Buddha. In 1981 while
residing at the Washington Buddhist Vihara, Bhante Gunaratana,
then the President of the Buddhist Vihara Society, suggested
he
record the lectures so that the Vihara could distribute
them as a set of cassette tapes.
Today,
the lectures are considered “public domain” for
anyone to copy and distribute freely. We recommend that you
first listen to them in their proper sequence. 1)
The Buddha 2) The Four Noble
Truths 3) The Nature of
Existence 4) Dependent Origination 5) Rebirth
and Kamma 6) Nibbana 7)
Eightfold Path 
Meditation 9) Social
Teachings of Buddha 10) The
Sangha… Talks are MP3 files - Free
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Audio
Dharma Talks 
by
Thanissaro Bhikkhu of Wat Metta
This
site contains Dhamma talks in the Kammatthana (Thai Forest)
traditions of Theravada Buddhism, in which Thanissaro Bhikkhu
(Geoffrey DeGraff) is a senior monk known for his skill
in meditation and teaching… Visitors may be interested
in our page of suggested
links, the edited transcriptions
of
many of the Dhamma talks included
here, located in the books Meditations, Meditations2, and Meditations3.
The essay books Purity of Heart, Noble Strategy, and The Karma
of Questions by the same author are also available. All of
these books are provided here in PDF...
Talks are MP3 files - Free
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Video
/ Flash
Movies /
with Kusala Bhikshu - This interview
with Rev. Kusala was filmed at the International Buddhist
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Kusala gives a short talk on how to have peace in a world of
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1998 TV Appearance / In July of 1998 Kusala was contacted by
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Audio
Dharma Talks - Insight Meditation Center
Insight
Meditation Center - in Redwood City, California
offers a wide range of Dharma, all for free download. Topics
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Catherine - Equanimity: Our Greatest Friend -
42:44, Gloria Taraniya Ambrosia - Working With Difficult
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Jelane - Interdependence - 44:42, Gloria
Taraniya Ambrosia - The Threefold Bliss -
41:55, Andrea Fella - Patience - 58:40, Richard
Shankman - Breath
Meditation: Integration of Concentration and Mindfulness -
1:02:25, Gil Fronsdal - Three Characteristics: Not
Self - 42:29, Gil Fronsdal -
Karma and Western Misunderstanding, Followup -
50:25, Thanissaro Bhikkhu - Emptiness - 25:58…
And many more… Free
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Audio
Dharma Talks - Abhayagiri
Buddhist Monastery
The
Four Noble Truths - The Buddha’s first teaching,
Ajahn Pasanno - Turning the Mind Around -
A Dhamma talk offered at Berkeley Buddhist Monastery, Ajahn
Sucitto - Awaken to the Natural Flow - Opening
to the here and now, Ajahn Sumedho - A Foundation
of Respect - A Dhamma talk given at Abhayagiri on
June 14, 2005, Ajahn Pasanno - Turning to the
Formal Practice - A talk given at Abhayagiri on
January 4th, 2005, Ajahn Pasanno - Stillness -
A talk given at Abhayagiri on May 28, 2005, Ajahn Pasanno
-
Kamma - A Dhamma talk given on April 9,
2005, Ajahn Pasanno - Loving Kindness as Your Foundation -
The importance of wholesome power in the heart, Ajahn Pasanno
- Inside and Out - A Dhamma talk given at
Abhayagiri, Ajahn Jayasaro - Precepts, the World, and
the Water Buffalo - A talk given at Abhayagiri on
April 16, 2005, Ajahn Pasanno - The Power of Loving
Kindness - A basis for concentration,
Ajahn Pasanno… And many more… Free Download - (MP3
Files) - Metta
Chant - Chant on Loving
Kindness (In English) - The Sangha Abhayagiri - January 6, 2005 - MP3 - (2.8 MB)
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Daily
Readings — Buddha’s Words of Wisdom
284 Pages - (1.8 MB) - Free
Daily
Readings — Buddha’s Words of Wisdom â by Ven. S. Dhammika.
For over two thousand years the discourses of the Buddha have
nourished the spiritual lives of countless millions of people.
This ebook contains extracts of the early Buddhist discourses
from the Pali Tipitaka, and also from some post-canonical
writings. Presented so that one reading can be reflected upon
each day of the year. This ebook is an indispensable companion
for anyone trying to apply the Buddha’s gentle message to
their daily life.
âAn Introductory Course in Early Buddhismâ
âAn Introductory Course in Early Buddhism” (Buddhism Course) - by Bro. Chan Khoon San
Over the last few years, several readers have
indicated to me that the articles in the Introductory Course in
Buddhism were too brief and should be expanded to provide more
details. This new book entitled âBuddhism Courseâ is a carefully
researched and updated version. It contains 17 chapters dealing with
most of the relevant topics on Buddhism, such as: Life of the Buddha,
Four Noble Truths and Eightfold Noble Path, Dependent Origin, Law of
Kamma, Death and Rebirth, Five Destinations, World Cycles when Buddhas
Appear, Ten Bases of Meritorious Action, Buddhist Vipassana
Meditation, Recollection of the Buddha, Dhamma and Sangha and the
Three Baskets (Tipitaka) in Buddhism.
Guide
to Tipitaka â Compiled by U Ko Lay.
The Guide to the Tipitaka is an outline of the Pali Buddhist
Canonical Scriptures of Theravada Buddhism from Burma.
This is a unique work, as it is probably the only material that
deals in outline with the whole of the Pali Buddhist Tipitaka.
The Tipitaka includes all the teachings of the Buddha, grouped
into three divisions: the Suttanta Pitaka, or general discourses;
the Vinaya Pitaka, or moral code for monks and nuns; and the
Abhidhamma Pitaka, or philosophical teachings. An excellent
reference work which gives an overview of the Pali Buddhist
texts.
Pali
Buddhist Dictionary [4th Edition] â Ven. Nyanatiloka
[Pali Studies]
This is an authentic dictionary of Buddhist doctrinal terms,
used in the Pali Canon and its Commentaries. It provides the
reader not with a mere enumeration of Pali terms and their English
equivalents, but offers precise and authentic definitions and
explanations of canonical and post-canonical terms and doctrines,
based on the Suttas, Abhidhamma and the Commentaries.
A
Dictionary / Encyclopedia of Buddhism
999 Pages - (*
4.7 MB) - Free
The
Seeker’s Glossary of Buddhism: A Dictionary / Encyclopedia of
Buddhism - Sutra Translation Committee of USA/Canada
This
is a revised and expanded edition of ‘The Seeker’s Glossary
of Buddhism.’ The text is a compendium of excerpts and quotations
from some 350 works by monks, nuns, professors, scholars and
other laypersons from nine different countries, in their own
words or in translation.
How to use the Glossary: This book can be used in threeways:
to find the definition of unfamiliar terms; to gain a broader
understanding of specific Buddhist concepts; and also as an
introduction to Buddhism. In the last instance, we suggest that
readers begin with the entry on Parables, then move on
to Practice, Obstacles to Cultivation and Ten
Non-Seeking Practices. Other entries of a more contemporary
interest can be read with benefit by all. These include: Birth
Control, Organ Transplants, Vegetarianism, Universe, Immortality.
* Note: This
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The Wings to Awakening / An Anthology from the Pali Canon
446 Pages - (1.7 MB) - Free
The Wings to Awakening / An Anthology from the Pali Canon - Translated and Explained by Thanissaro Bhikkhu
Many
anthologies of the Buddha’s teachings have appeared in English, but
this is the first to be organized around the set of teachings that the
Buddha himself said formed the heart of his message: the Wings to
Awakening (bodhi-pakkhiya-dhamma). The material is arranged in three
parts, preceded by a long Introduction. The Introduction tries to define
the concept of Awakening so as to give a clear sense of where the Wings
to Awakening are headed. It does this by discussing the Buddha’s
accounts of his own Awakening, with special focus on the way in which
the principle of skillful kamma (in Sanskrit, karma) formed both the
“how” and the “what” of that Awakening: The Buddha was able to reach
Awakening only by developing skillful kamma â this is the “how”; his
understanding of the process of developing skillful kamma is what
sparked the insights that constituted Awakening â this is the “what.”
Learn Pali - The Canonical Language of Early Buddhism.
An Elementary Pali Course
Ven. Narada, Thera - 234 Pages - (820 KB) - Free
From
the Preface: The word Pali means “the Text”, though
it has now come to be the name of a language. Magadhi was
the original name for Pali. It was the language current in
the land of Magadha during the time of the Buddha. The elements
of Pali can be mastered in a few months, Pali opens one’s
ears to the Dhamma and the music of the Buddha’s speech. This
little book on Pali is intended to be an elementary guide
for beginners.
A Practical Grammar Book of
the Pali Language
Charles Duroiselle - 182 Pages - (502 KB) - Free
From
the Preface to the Third Edition: Most introductory Pali grammar
books consist of lessons that teach the elements of the language
in stages, but because of that they are also very difficult
to use as a reference when you need to look up a noun’s declension,
or a verb’s conjugation. This book because of it’s practical
and comprehensive coverage of the elements of the Pali language
in complete chapters is a very useful reference. This book
was also not written for linguistics experts, but for students
with little experience studying Pali grammar.
A Pali Word a Day
A selection of Pali words for daily reflection - 39 Pages
- (402 KB) - Free
From
the introduction: This booklet aims to assist new Buddhist
Students who are unfamiliar with some of the Pali words often
used in the study of Buddhism. As the title of the booklet
suggests, we encourage the learning and use of Pali words
by learning one word each day. The booklet can serve as both
a dictionary and a glossary of terms for your reference.
Bhavana Vandana: Book of Devotion
Compiled by Ven. H. Gunaratana - 194 Pages -
(1.44 MB) - Free
From
the introduction: The purpose of this book is manifold. One
is to teach the users of this book of devotion how to pronounce
Pali words correctly. The most effective way of doing so is
to repeat the same thing over and over again. This book of
devotion is made for daily recitation in English or Pali.
We also intend to teach Dhamma through this devotional service,
as the Pali language is used primarily to teach the Dhamma.
A Photo Essay of the Four Places of Buddhist Pilgrimage in India
57 Pages - (5.97 MB) - Free
A Photo Essay of the Four Places of Buddhist Pilgrimage in India â
Bro. Chan Khoon San
The
aim of this photo essay is to share my experience and knowledge with
fellow Buddhists about the benefits of undertaking a pilgrimage
to the Four Great Places with the correct mental attitude…
The
idea of a pilgrimage came from the Buddha himself. Before
He passed into Mahaparinibbana, the Buddha advised
pious disciples to visit four places that may be for their
inspiration after He was gone. They are Lumbini, where He was born; Buddhagaya, where He
attained Supreme Enlightenment; Deer Park in Sarnath, where
He preached the First Sermon; and Kusinara, where He passed
into Mahaparinibbana. The pious disciple should visit
these places and look upon them with feelings of reverence,
reflecting on the particular event of the Buddha’s life connected
with each place. Since the Mahaparinibbana of the Buddha,
these four shrines of Buddhism have become the focal points
for pious disciples to rally around and seek inspiration.
Buddhist Pilgrimage (Third Edition)
Buddhist Pilgrimage (Third Edition) - Bro. Chan Khoon San
This is the third edition of ââBuddhist Pilgrimageâ since
it was first published in 2002. It comes with a new cover design and
contains many new topics and fresh information on several Buddhist
sites. An error concerning the religious history of the Matha Kuar
shrine in Kushinagar has been rectified. Since 2002, the author has
re-visited the Buddhist circuit seven times and travelled to many new
Buddhist heritage sites, notably the Ananda Stupa in Hajipur; Pava
near Kusinara; Lauriya Nandangarh in northern Bihar; Kosambi in
Allahabad; Ramagama and Devadaha in Nepal; Sanchi in Madhya Pradesh;
the Ajanta Caves in Ajanta; and Diksha Bhumi in Nagpur, Maharashtra. A
chance remark he heard about the Buddhaâs alms bowl still existing in
Afghanistan prompted the author to carry out a research of its
whereabouts after the Buddha had donated it to the Licchavis before
his Parinibbana. The result is a new article entitled âThe Journey of
the Buddhaâs Alms Bowlâ in PART III, 5, page 153. Among the colour
plates, I have included some rare Buddhist sites in Northern Pakistan.
Although the light of Dhamma no longer shines in that country, yet it
possesses some of the most beautiful Buddhist relics from its
glorious past. Sadly, many of them were destroyed by the Talibans who
overran the Swat Valley in 2007 e.g. Jehanabad Buddha carved on rock
and Gandharan sculptures in Swat Museum.
Fa-Hien - Journey to India
135 Pages - (607 KB) - Free
Record of Buddhistic Kingdoms â Fa-Hien.
Fa-Hien was a Chinese monk of the Eastern dynasty (4th-5th
Century). In 399 he left China for India, finally arriving
there after six years of hard travel. After studying Sanskrit
and obtaining many Sanskrit texts of the Tripitaka (Buddhist
canon), he returned to China by sea in 414. This text is an
Account by Fa-Hien of his travels in India and Ceylon (A.D.
399-414) in Search of the Buddhist Books of Discipline. Translated
and annotated with a Korean recension of the Chinese text
by James Legge.
Long-Term
Meditators Self-Induce high-Amplitude Gamma Synchrony
‘Proceedings of the National Academy of Sciences’ study.
5 pages - (430 KB) - Free
Proceedings
of the National Academy of Sciences:
Long-Term
Meditators Self-Induce high-Amplitude Gamma Synchrony During
Mental Practice — Antoine Lutz, Lawrence L.
Greischar, Nancy B. Rawlings, Matthieu Ricard, and Richard
J. Davidson - www.pnas.org - cgi - doi - 10.1073 - pnas.0407401101
PNAS - November 16, 2004 - vol. 101 - no. 46 - 16369â16373
- NEUROSCIENCE
—
— —
Scans
of Monks’ Brains Show Meditation Alters Structure and Functioning.
—
They compared brain activity in volunteers who were novice
meditators to that of Buddhist monks who had spent more
than 10,000 hours in meditation. The task was to practice
“Loving-Kindness” meditation, generating a feeling
of compassion toward all beings.
The novice meditators “showed a slight increase in
gamma activity, but most monks showed extremely large increases
of a sort that has never been reported before in the neuroscience
literature,” says Prof. Davidson, suggesting that mental
training can bring the brain to a greater level of consciousness.
Scientists
have begun to wonder whether the brain can change in response
to purely internal, mental signals.
This study opens up the tantalizing possibility that the
brain, like the rest of the body, can be altered intentionally.
Just as aerobics sculpt the muscles, so mental training
sculpts the gray matter in ways scientists are only beginning
to fathom. — By Sharon Begley — From the Wall Street Journal
Online. — Full Story
***
*** ***
Loving-Kindness Meditation
99 Pages - (211 KB) - Free
Loving-kindness
Meditation â Ven. Sujiva
Loving-kindness Meditation or Metta Bhavana and other Sublime
States by Ven. Sujiva is a clear and comprehensive step-by-step
explanation of the systematic practice. It is based on the
Visuddhimagga or The Path of Purification by Buddhagosha.
The texts describe metta as characterised by promoting the
aspect of welfare. Amity, goodwill, friendliness and loving-kindness
are some words used to describe this mental state. There is
no better way to know it than to study it as it occurs in
one’s own and others’ minds. It is a totally unselfish and
pure state of mind that brings profit to oneself and others
now and hereafter.
Loving-Kindness and
Mindfulness Meditation
58 Pages - (2.77 MB) - Free
Hello
- With Love & Other Meditations â Ven. Visuddhacara.
The three most important things in life are love, kindness
and wisdom. If we have made these three values the priorities
of our life, then our life will have been well-lived. When
we die we can only have happiness when we look back and not
regrets. Wealth, fame, power, status, worldly success and
pleasures â these are insignificant compared to love,
kindness and wisdom. Cultivate the latter. If we spend our
life cultivating this trio, our birth and life will have been
worthwhile; it will not have been in vain. In this booklet,
Ven. VisuddhĂ cĂ ra shares his understanding of
this practice of mindfulness and lovingkindness with a view
to encourage all of us to walk the path.
Anapanasati - Mindfulness
of Breathing
550 Pages - (1.2 MB) - Free
Anapanasati
- Mindfulness of Breathing â Ven. Buddhadasa Bhikkhu
For the first time in the English language a comprehensive
manual of Buddhist meditation known as ĂąnĂ pĂ nasati
(the development of mindfulness of breathing ) is available.
Although this manual is primarily intended for the benefit
of monks, it will greatly assist laymen, too, who wish to
undertake a course of meditation but who do not have the guidance
of a teacher.
Originally published in Thai, this manual is one of the major
works of the Ven. BuddhadĂ sa Bhikkhu and delivered
in 1959 in the form of a series of lectures to monks of Suanmokkha
Monastery, Chaiya, Thailand. Ven. BuddhadĂ sa Bhikkhu,
a major voice in the Buddhist world, is an accepted master
of Buddhist meditation. In constructive positive language,
the manual guides the meditator through the 16 steps of ĂąnĂ pĂ nasati.
Breath Meditation &
Lessons in Samadhi
104 Pages - (1.23 MB) - Free
Keeping
the Breath in Mind & Lessons in Samadhi â Ajaan
Lee Dhammadharo.
This is a ‘how to’ book. It teaches the liberation of the
mind, not as a mind-boggling theory, but as a very basic skill
that starts with keeping the breath in mind. The teachings
here are drawn from the works of Ajaan Lee Dhammadharo (1906-61),
one of Thailand’s most renowned teachers of Buddhist meditation
practices. Ajaan Lee was a forest monk - one who prefers to
live in the seclusion of the forest and makes his meditation
the central theme of his practice - so his teachings grow
out of personal, practical experience, although he also makes
a point of relating them to standard Buddhist doctrine.
Analysis of the JhĂŁnas
in TheravĂŁda Buddhist Meditation
252 Pages - (1.3 MB) - Free
Analysis
of the JhĂŁnas in TheravĂŁda Buddhist Meditation
- Ven. H. Gunaratana
This work, by Ven. Henepola Gunaratana, provides an analytical
study of the JhĂŁnas, as they are an important set of
meditative attainments in the contemplative discipline of
TheravĂŁda Buddhism. Despite their frequent appearance
in the texts, the exact role of the JhĂŁnas in the Buddhist
path has not been settled with unanimity by TheravĂŁda
scholars, who are still divided over the question as to whether
they are necessary for attaining Nibbana. The primary purpose
of this dissertation is to determine the precise role of the
JhĂŁnas in the TheravĂŁda Buddhist presentation
of the way to liberation.
For source material the work relies upon the three principal
classes of authoritative TheravĂŁda texts: the Pali
Tipitaka, its commentaries, and its sub-commentaries. To traditional
canonical investigations modern methods of philosophical and
psychological analysis are applied in order to clarify the
meanings implicit in the original sources. The examination
covers two major areas: first the dynamics of JhĂŁna
attainment, and second, the function of the JhĂŁnas
in realizing the ultimate goal of Buddhism, Nibbana or final
liberation from suffering.
Zen/Ch’an Meditation and Wisdom
92 Pages - (1.55 MB) - Free
The
Sweet Dews of Ch’an â by Reverend Cheng Kuan.
Châan or Zen is the outcome of meditation. There are
two ârightâ or âhighestâ purposes of Châan.
The first purpose is to achieve âDhyana.â Dhyana
is a combination of relaxation, concentration and calmness
or tranquility. The second purpose is, using your very composed
and tranquil mind, to observe clearly all the dharmas or phenomena
externally and internally. As an outcome of Dhyana, you will
be able to observe these phenomena very clearly because your
âmental mirrorâ is very clear, for there are no
more disturbances to veil it. Out of these observations will
come Transcendental Wisdom, which in Sanskrit is called âPrajna.â
The Relation Between
Tranquility and Insight Meditation
26 Pages - (163 KB) - Free
Cultivation
of Moral Concern in Theravada Buddhism: Toward a Theory
of the Relation Between Tranquility and Insight â Ethan
Mills
There
are two main branches of Buddhist meditation techniques: insight
meditation and tranquility meditation. Insight meditation
is aimed at cultivating wisdom; tranquility meditation is
aimed at cultivating calmness. Tradition generally considers
the first to have been a new form of meditation invented by
the historical Buddha and the second to have been highly developed
by Indian practitioners by the time of the Buddha’s life.
The most common story is that the Buddha learned all that
his meditation teachers had to offer and, still unsatisfied,
developed his own type of meditation: vipassana. After he
developed this insight meditation, he achieved nirvana and
transcended suffering (dukkha). I find it useful to categorize
scholars who have written on the relationship between vipassana
and samatha into two groups: one group that considers vipassana
to be essential and samatha to be inessential in the pursuit
of nirvana, and a second group that views both samatha and
vipassana to be essential.
Life of Buddha
147 Pages - (699 KB) - Free
Life of Buddha â by A. Ferdinand Herold
This is a biography of
Buddha retold in a simple and engaging style. It strings together a
coherent narrative arc from several classic Buddhist texts,
particularly the Buddhacharita of Asvaghosa, the Lalita-Vistara, and the
Jataka. It is thankfully free of technical Buddhist terminology. This
book dimensionalizes the story of Siddhartha, born into luxury, who
seeks and find enlightenment, the sometimes painful growth of the
Buddhist community, and his eventual departure for Nirvana. It is short
and very readable, and can be recommended for young adults.
The Buddha, His Life and Teachings
92 Pages - (478 KB) - Free
The Buddha, His Life and Teachings â By Ven. Piyadassi
The author, Venerable
Mahathera Piyadassi is one of the world’s most eminent Buddhist monks, a
highly revered teacher of great renown, a indefatigable worker for the
Buddha Dhamma. The ages roll by and the Buddha seems not so far away
after all; his voice whispers in our ears and tells us not to run away
from the struggle but, calm-eyed, to face it, and to see in life ever
greater opportunities for growth and advancement.
The Buddha and his Disciples
120 Pages - (320 KB) - Free
The
Buddha and His Disciples â Ven. S. Dhammika.
Taking a different perspective from the usual biographies of
the Buddha, the author retells the great man’s story using the
society of the time as the backdrop and the Buddha’s interactions
with his contemporaries as the main theme. We discover what
the Buddha was like as a person, how he taught and how he changed
the lives of all who were blessed enough to come into contact
with him.
The Nobel Eightfold
Path
122 Pages - (1.2 MB) - Free
The
Noble Eightfold Path â by Bhikkhu Bodhi
“One of the best explanations
of the Eightfold path in print today!” The
present book aims at contributing towards a proper understanding
of the Noble Eightfold Path by investigating its
eight factors and their components to determine exactly what
they involve. Bhikkhu Bodhi is concise, using as the framework
for his exposition the Buddha’s own words in explanation of
the path factors, as found in the Sutta Pitaka of the Pali
Canon.
Word of the Buddha
110 Pages - (844 KB) - Free
Word
of the Buddha â by Ven. Nyanatiloka - A Classic from
the Buddhist Publication Society.
The Word of the Buddha, was the first strictly systematic exposition
of all the main tenets of the Buddha’s Teachings presented in
the Buddha’s own words as found in the Sutta-Pitaka of the Buddhist
Pali Canon. While it may well serve as a first introduction
for the beginner, its chief aim is to give the reader who is
already more or less acquainted with the fundamental ideas of
Buddhism, a clear, concise, and authentic summary of its various
doctrines, within the framework of the allembracing ‘Four Noble
Truths.’
The Four Noble Truths
70 Pages - (254 KB) - Free
The
Four Noble Truths â Ven. Ajahn Sumedho.
The Four Noble Truths are the central Teaching of the Buddha.
This booklet was compiled and edited from talks given by Venerable
Ajahn Sumedho on the teaching of the Buddha: that the unhappiness
of humanity can be overcome through spiritual means. The teaching
is conveyed through the Buddhaâs Four Noble Truths, first
expounded in 528 BC in the Deer Park at Sarnath near Varanasi
and kept alive in the Buddhist world ever since.
Transcendental
Dependent Arising - The Upanisa Sutta
68 Pages - (504 KB) - Free
Transcendental Dependent Arising - A Translation And
Exposition of the Upanisa Sutta — by Bhikkhu Bodhi
Tucked away in the Samyutta Nikaya among the âconnected
sayings on causalityâ (Nidanasamyutta) is a short formalized
text entitled the Upanisa Sutta, the âDiscourse on Supporting
Conditions.â The Upanisa sutta reveals the entire course
of manâs faring in the world as well as his treading of
the path to its transcendence. This
exposition sets out to explore the, âtranscendentalâ
application of dependent arising, drawing freely from other
parts of the Canon and the commentaries to fill out the meaning.
The Dhammapada
89 Pages - (241 KB) - Free
The
Dhammapada â Ven. Acharya Buddharakkita.
Translated from the Pali by Acharya Buddharakkhita and with
an introduction by Bhikkhu Bodhi. The Dhammapada is the best
known and most widely esteemed text in the Pali Tipitaka, the
sacred scriptures of Theravada Buddhism. The work is included
in the Khuddaka Nikaya (”Minor Collection”) of the
Sutta Pitaka, but its popularity has raised it far above the
single niche it occupies in the scriptures to the ranks of a
world religious classic. Composed in the ancient Pali language,
this slim anthology of verses constitutes a perfect compendium
of the Buddha’s teaching, comprising between its covers all
the essential principles elaborated at length in the forty-odd
volumes of the Pali Canon.
Treasury of Truth (Text
Only) - The ‘Dhammapada’ with Commentary
1250 Pages - (3.8 MB) - Free
Treasury
of Truth - ‘Dhammapada’ with Commentary -
(Text Only)â Ven.
W. Sarada Maha Thero.
“This is an amazing version of the
Dhammapada!”
This (text only) edition lends itself readily to an in-depth
study of the Dhammapada. It has Pali verse with an English
word for word translation, and a commentary for each verse
which sheds light on the true nature of the Buddha’s teachings.
This is the text version of the Illustrated Dhammapada by Ven.
Sarada Maha Thero. It will be of use to anyone new to Buddhism,
or seeking a deeper understanding of Early Buddhism. This
version of the Dhammapada is a large file size, if you use
a phone modem it may take a few minutes to download, but it’s
worth the wait.
Treasury of Truth
(Illustrated Version) - The ‘Dhammapada’ with Commentary
1676 Pages - (26.1 MB) - Free
Treasury
of Truth - ‘Dhammapada’ with Commentary -
(Illustrated Version)â Ven.
W. Sarada Maha Thero.
This
edition is the same as above except for the illustrations,
one per verse. The illustrations add a special something
to the reading experience of the Dhammapada, but they
come with a price… “A
huge file size, 26.1 MB.” If
you use a phone modem, the ‘text only’ version is the way
to go.
The Aggañña
Sutta
10
Pages - (45 KB) - Free
Aggañña
Sutta - is the 27th Sutta of Digha
Nikaya collections.
The
sutta describes a discourse imparted from the Buddha to two
Brahmins, Bharadvaja and Vasettha, who left their family
and caste to
become monks. He explains about the beginning of the Earth,
and the birth of social order and its structure, including
the castes. The Buddha emphasizes the message of universality
in Dhamma and how Dhamma is the best of all things.
King
Asoka and Buddhism
250 Pages - (1.5 MB) - Free
King Asoka and Buddhism â
Anuradha Seneviratna.
King
Asoka, the third monarch of the Mauryan dynasty in the third
century B.C., was the first ruler of a unified India and one
of the greatest political figures of all time. After he embraced
the teachings of the Buddha, he transformed his polity from
one of military conquest to one of Dharmavijaya â victory
by righteousness and truth. By providing royal patronage for
the propagation of Buddhism both within and beyond his empire,
he helped promote the metamorphosis of Buddhism into a world
religion that spread peacefully across the face of Asia. This
collection of essays by leading Indological scholars draws upon
both the inscriptions and the literary traditions to explore
the relationship between King Asoka and the religion he embraced.
In highlighting the ways in which Asoka tapped the ethical and
spiritual potentials of rulership.
The
Buddha Dharma for College Students
98 Pages - (840 KB) - Free
The
Buddha Dharma for College Students - by Buddhadasa, Bhikkhu
The format to “Buddha Dhamma for Students” is to answers
questions a non-Buddhist is likely to ask about the fundamentals
of Buddhism. It is the results of two talks given by Ajahn Buddhadasa
to students at Thammasat University, Bangkok. He goes back to
the original principles pointed out by the Buddha, explaining
these simply and directly. The form of the Dharma talk’s are
designed to prepare students for those occasions when they will
be asked questions by people from other religions.
The Eightfold Path for Householders
143 Pages - (486 KB) - Free
The
Eightfold Path for the Householder â Jack Kornfeld.
This text is a transcript of teachings given by Jack Kornfeld
on the Eightfold Path. These teachings are aimed at the householder.
Each part of the Eightfold Path is explained in a separate chapter.
The tone of the teaching is contemporary and non-technical.
The universality and relevance of the Buddha’s teaching are
illustrated by numerous quotations from more recent luminaries.
There are also some useful exercises which enable the reader
to experience the truth of these teachings.
Handbook for Mankind
136 Pages - (350 KB) - Free
Handbook
For Mankind â Buddhadasa, Bhikkhu.
The Principles of Buddhism explained by Buddhadasa, Bhikkhu.
As a guide for newcomers to the Buddha Dhamma (the Truth which
the Buddha awakened to and subsequently taught), this book is
an invaluable guide. In it are contained the essential teachings
of Buddhism. The Handbook is especially useful for those who
approach the Buddha’s teaching not as a subject for scholarly
study but as a means to understand and ennoble their lives.
It includes chapters on ‘Looking at Buddhism’ and the ‘True
Nature of Things’.
Intuitive
Awareness
190 Pages - (509 KB) - Free
Intuitive Awareness â Ajahn Sumedho
This
book is compiled from talks given mostly in 2001 by Ajahn Sumedho;
they convey an intuitive understanding of the Buddhaâs
teaching which has arisen from over 35 years of practice as
an American born Buddhist monk. He is the senior Western disciple
of Ajahn Chah.
This approach starts with accepting ourselves as we are, not
as some ideal of whom we think we should be. By doing this a
relaxation can take place that creates space for insight to
arise. For some people this space arises as the sound of silence,
or simply a quiet or empty mind. However it manifests, this
points to the unconditioned; beyond body and mind objects. From
this place of spaciousness, social and personal conditioning
can be investigated or reflected upon, thus freeing the heart
from the delusion of identifying with the personality. This
is not a process of rejecting ourselves or of considering certain
thoughts and feelings as wrong, but of learning to be a silent
witness to all that arises without attaching to that experience
or rejecting it.
Women in Buddhism - Question
& Answers
70 Pages - (795 KB) - Free
Women in Buddhism - Question & Answers â Ven.
Chatsumarn Kabilsingh Ph.D.
Ven. Chatsumarn Kabilsingh provides answers to questions often
asked about women and the ordination issue and related topics.
She responds to such questions as: In the Buddha’s time what
role did women play in Buddhism? Why cannot women become buddhas?
What is the Buddhist attitude towards prostitution? What is
an attitude of a Buddhist towards abortion? What is the unique
characteristic in American Buddhism which might interest a feminist?
Facing the Future
90 Pages - (543 KB) - Free
Four Essays - Facing the Future â Ven. Bhikkhu Bodhi
Ven.
Bhikkhu Bodhi uses the Buddha’s teaching as a lens through which
to examine some of the confusions about social values that have
engulfed us at the dawn of the new century.
The opening essay, “A Buddhist Social Ethic for the New
Century,” sets the pace by drawing a contrast between the
social system fostered by global capitalism and the type of
social organization that might follow from a practical application
of Buddhist principles.
“A Buddhist Model for Economic and Social Development”
continues the argument by highlighting the economic, social,
and ecological costs of industrial-growth society, sketching
a more “people-friendly” alternative based on Buddhist
values.
“The changing face of Buddhism” opens with the question
why, in traditional Buddhist countries, Buddhism today is losing
its appeal to the young, on its way to becoming little more
than a fossilized expression of ethnic culture; in attempting
to answer this question he proposes some new lines of emphasis
that might help to reverse this trend.
In “Sangha at the Crossroads” he explores the problems
that young monks face in finding a meaningful role in today’s
rapidly changing world.
From Vulnerability to Virtuosity
18 Pages - (287 KB) - Free
From
Vulnerability to Virtuosity: Buddhist Reflections on Responding
to Terrorism and Tragedy â Peter D. Hershock
My intention is not to analyze the complex geopolitics of the
“war on terror.” Neither is it to critically assess
either specific policy decisions or their effects on the quality
of daily life and civil liberties. Instead, I want to offer
some general observations about terrorism and tragedy and then,
from a Buddhist perspective, to begin reflecting on our broad
strategies for responding to them and to the realization of
our individual and collective vulnerability.
Can
Killing a Living Being Ever Be an Act of Compassion?
37 Pages - (221 KB) - Free
Can Killing a Living Being Ever Be an Act of Compassion?
The analysis of the act of killing in the Abhidhamma and Pali
Commentaries — Rupert Gethin
In the Early Buddhist exegetical tradition, the notion that
intentionally killing a living being is wrong involves a claim
that certain mental states are present in the mind. The idea
that killing a living being might be a solution to the problem
of suffering runs counter to the Buddhist emphasis on dukkha
as a reality. The cultivation of friendliness in the face of
suffering is seen as something that can bring beneficial effects
for self and others in a situation where it might seem that
compassion should lead one to kill.
Dhammapada Stories - For the
Younger Reader
126 Pages - (2.7 MB) - Free
Dhammapada Stories for the Younger Reader â
Gambhiro Bhikkhu (Illustrated)
Selected verses from the Dhammapada, all depicted with thirty-two
beautiful illustrations. This collection is a great introduction
to the Dhammapada and has been carefully compiled and edited
for the younger reader by Gambhiro Bhikkhu.
The
Jataka Tales - For the Yonger Reader - Vol 1
247 Pages - (752 KB) - Free
The
Jataka Tales Vol 1 â Ven. Kurunegoda Piyatissa and
Todd Anderson
Fifty stories from the Jataka Tales - Prince Goodspeaker. Interpreted
by Ven. Kurunegoda Piyatissa, Maha Thera and told by Todd Anderson.
These stories are not scholarly word-for-word translations as
have been done by others. Rather these tales have been rewritten
in modern English understandable by western readers. By reading
these stories, children and adults can develop their knowledge
and learn how to face the difficulties of modern life. The Buddha
himself used Jataka stories to explain concepts like karma and
rebirth and to emphasize the importance of moral values.
The
Jataka Tales - For the Yonger Reader - Vol 2
547 Pages - (184 KB) - Free
The
Jataka Tales Vol 2 â Ven. Kurunegoda Piyatissa and
Todd Anderson
This is the second volume of fifty stories from the Jataka Tales
- Buddhist Tales for Young and Old, interpreted by Ven. Kurunegoda
Piyatissa, Maha Thera and told by Todd Anderson.
The One Who Saw - A Tale for Children
and the Young at Heart
42 Pages - (1.5 MB) - Free
The
One-Who-Saw â Gambhiro Bhikkhu (Illustrated)
“There once was a happy land where the inhabitants lived
a happy and harmonious life. They were kind to one another and
their ways were simple. Their wants were few…” An illustrated
Buddhist story about the “One Who Saw” combines Buddhist
themes of greed and hatred into a children’s book. This little
eBook allows the young to find their heart and the old to know
their heart.
In the Dead of Night - A Tale
for Children and the Young at Heart
42 Pages - (2.5 MB) - Free
In
the Dead of Night â Gambhiro Bhikkhu (Illustrated)
“I had been driving all day on a long, lonely, dusty road.
Night had already fallen when I decided to rest. I still had
a long way to go and I felt very tired.” This book deals
with people’s fear and emotions with some scary, but humorous
illustrations.
Loving-Kindness Meditation for
Children
14 Pages - (80 KB) - Free
Seeding
the Heart â Gregory Kramer.
Loving-kindness Meditation with Children. The practice of loving-kindness,
or metta, can be done in one of two ways: either in intensive
prolonged meditation to develop deep states of concentration,
or in daily life at any time one meets with people and animals
or thinks about them. To learn about the radiating of metta
to all beings with children, we have to tap into the store of
knowledge accumulated by lay people and parents. It must be
knowledge which has grown out of years of living and loving
with children and young adults. Gregory Kramer, father of three
boys, shows us here with what subtle but precise adjustments
in the standard practice of loving-kindness he was able to anchor
in the lives of his children.
The
Light of Asiaâ Sir Edwin Arnold
A
classic in Buddhist literature, “The Light of Asia”, by Sir
Edwin Arnold (1879), is without any doubt, a unique work. It
is primarily because, this is the only original poem written
in English on the Buddha, throughout the long history of Buddhism.
Sir Edwin Arnold, the Author of this epic poem, was initially
persuaded to compose this sacred work, as a result of his deep
and abiding desire to aid in the better and mutual understanding
between East and West.
Letter From Mara
11 Pages - (54 KB) - Free
Letter
From Mara â A story by Punnadhammo Bhikkhu - Arrow
River Forest Hermitage
Author’s Note: Apologies are extended to the late C.S. Lewis,
author of ‘The Screwtape Letters’, for using his clever idea.
Written in the style of a 1950’s Science Fiction story - Letter
from Mara tells of the Matrix like existence we live as humans
and what challenges lie ahead for those who want to wake up…
A fun and insightful story. Mara in Buddhism symbolizes the
passions that overwhelm human beings as well as everything that
hinders the arising of the wholesome roots and progress on the
path of enlightenment.
The Wisdom of Nagarjuna
190 Pages - (1.6 MB) - Free
The
Wisdom of Nagarjuna â Dr Peter Della Santina
Nagarjuna holds an almost unequaled place among the ranks of
those Buddhist saints who expounded the teaching of the Buddha
Sakyamuni for the benefit of the world. Nagarjuna revolutionized
the interpretation of the doctrine of the Enlightened One which
was current at his time and lent it a vitality and dynamism
which has continued to sustain it even to our day among the
votaries of the Mahayana. The revolution which Nagarjuna accomplished
within the fold of Buddhism was not a radical departure from
the original doctrine of the Buddha Sakyamuni. On the contrary,
the adherents of the Madhyamaka school are undoubtedly justified
in asserting that their interpretation represents the true import
of the doctrine of the Buddha and the essence of Buddhism.
Mind Seal of the Buddhas
194 Pages - (936 KB) - Free
Mind-Seal
of the Buddhas â Patriarch Ou-i’s… Commentary on
the Amitabha Sutra.
Of all the forms of Buddhism currently practiced in Asia, Pure
Land has been the most widespread for the past thousand years.
At the core of this school is a text of great beauty and poetry,
the Amitabha Sutra, intoned every evening in countless temples
and homes throughout the Mahayana world. This important text
shares with the Avatamsaka and Brahma Net sutras the distinction
of being among the few key scriptures preached spontaneously
by the Buddhas and Bodhisattvas, without the customary request
from the assembly. Although several translations of the sutra
itself are available no major commentary appears to have been
published in English. The Van Hien Study Group is therefore
privileged to be associated with J.C.Clearyâs present rendering
of The Essentials of the Amitabha Sutra â a seminal Chinese
commentary by the Tâien-tâai Master Ou-i (1599- 1655),
later recognized as the ninth Patriarch of the Pure Land school.
The Heart Sutra
132 Pages - (743 KB) - Free
The
Prajna Paramita Heart Sutra (2nd Edition) â Tr. by
Tripitaka Master Hsuan Tsang.
The Prajna Paramita Heart Sutra Translated from Sanskrit into
Chinese by Tripitaka Master Hsuan Tsang Commentary by Grand
Master T’an Hsu Translated into English by Ven. Dharma Master
Lok To. The Prajna Paramita Hrydaya Sutra is the core of the
Maha Prajna Paramita in six hundred scrolls. This book is based
on a nine-day teaching in which Grand Master T’an Hsu went through
the sutra line by line, giving a clear and extensive commentary
on each one, using many carefully chosen examples along the
way to make his discourse more relevant in terms of everyday
life. [French Sutra Translation Committee of the United States
and Canada New York - San Francisco - Toronto 2000 First published
1995 Second Edition 2000 Sutra Translation Committee of the
United States and Canada.
The Shobogenzo
1144 Pages - (8.47 MB) - Free
The Shobogenzo â Zen Master Eihei DĆgen
A new translation of a
Zen classic… The ShĆbĆgenzĆ is the recognized spiritual masterpiece by
the thirteenth century Japanese SĆtĆ Zen Master Eihei DĆgen. It is
comprised of discourses that he gave to his disciples, in person or in
writing, at various times between 1231 and his death twenty-two years
later at age fifty-three. These discourses cover a wide range of topics
pertinent to those in monastic life though often also relevant to those
training in lay life. He discusses matters of daily behavior and
religious ceremonial as well as issues involving the Master-disciple
relationship. He also explores the deeper meaning that informs the
so-called Zen kĆan stories, which often puzzle readers by their seeming
illogicality and contrary nature.
Sutra of the Medicine
Buddha
70
Pages - (895 KB) - Free
Sutra
of the Medicine Buddha â Dharma Master Hsuan Jung.
In the Mahayana tradition of East Asia, particularly China,
Japan, Vietnam and Tibet. The Medicine Buddha occupies a special
place in the hearts of Mahayana Buddhists. Specialising in curing
diseases, both physical and mental - of which delusion is the
root cause. His healing acts are but the prelude to Supreme
Enlightenment for those seekers who have the good fortune to
learn of his vows or merely to hear his name!
The Sutra on the Eight Realizations
32 Pages - (1.16 MB) - Free
The
Sutra on the Eight Realizations â Translation by Thich
Nhat Hanh
“The
content of The Sutra on the Eight Realizations is grounded in
both Mahayana and Theravada viewpoints. Please treasure this
Sutra. When I was seventeen, and in my first year of novice
studies at a Buddhist Monastery, I had to study and memorize
it. This enabled me to easily combine the meaning of the Sutra
with meditation of breath counting. From this period until now,
44 years have passed and this Sutra is still an invaluable torch
lighting my path. Today I have the opportunity to present it
to you. I am grateful to this deep and miraculous Sutra. I join
my hands and respectfully recite, “Homage to the precious
Sutra on the Eight Realizations.” - Thich Nhat Hanh
Guide to a Buddhist Funeral
46 Pages - (1,084 KB) - Free
A
Guide to a Proper Buddhist Funeral â Koperasi Buddhisme
Malaysia Berhad.
This is a hand book on Buddhist Funerals, with sections on practical
advice as to what is to be done when a family member is critically
ill; the final moments; when death takes place; preparing for
the funeral; paying last respects; the final rites; verses for
contemplation; the burial / cremation ceremony and the memorial
service.
A Theravadin Buddhist
Funeral
58 Pages - (1,542 KB) - Free
A
Theravadin Buddhist Funeral â Ven. Suvanno.
Generally, a Chinese funeral is a mixture of Taoist, Confucian
and Buddhist rites. How then should a Theravadin Buddhist funeral
be conducted? Venerable Suvanno, a respected and senior Theravadin
Buddhist monk of Chinese descent explains how a Theravadin Buddhist
funeral may be conducted.
Dying to Live
120 Pages - (2.7 MB) - Free
Dying to Live - The Role of Karma in Dying and Rebirth â
Aggacitta Bhikkhu
The
purpose of this work is to present a comprehensive picture of
kamma and the often unpredictable role it plays in the process
of dying and rebirth according to orthodox Theravada doctrine.
With
the aid of colour diagrams, basic concepts of Abhidhamma are
first introduced in order to facilitate a thorough understanding
of what happens, on a microscopic level, to the body and mind
of a person dying to live again. Since kamma is inextricably
linked with Abhidhamma principles, and our main subject of discussion
is one of its specific roles, the whole of Chapter 2 is devoted
to an exposition of the nature of kamma and its various aspects,
classified according to four different ways of analysis.
Chapter
3 begins by surveying the causes of death and the possible manifestations
of the kamma that is about to produce rebirth in the dying person,
and concludes by presenting a microscopic description, accompanied
by a colour diagram, of the actual process of dying and rebirth,
based on the basic principles of Abhidhamma introduced in Chapter
1.
In
Chapter 4, the order in which specific types of kamma generate
rebirth is discussed with the help of many interesting storie’s
mostly extracted from the commentaries, but including a few
modern one’s and accompanied by pencil drawings.
Finally,
Chapter 5 summarises and concludes this booklet with some proposals
for skilful dying, and a dramatic personal account of a young
monk’s own observations and masterly manipulation of the changing
visions experienced by a dying Buddhist devotee.
Preparing
for Death & Helping the Dying
66 Pages - (199 KB) - Free
Preparing
for Death & Helping the Dying â
Sangye
Khadro.
This
booklet is based on material used during a seminar that Sangye
Khadro taught in Singapore and elsewhere, entitled âPreparing
for Death and Helping the Dying.â This seminar answers
a genuine need in todayâs world, as expressed by one participant:
âI am interested to know more about death and how to help
dying people, but itâs very difficult to find anyone willing
to talk about these things.â The material for the seminar
is taken mainly from two sources: traditional Buddhist teachings,
and contemporary writings in the field of caring for the dying.
This booklet is meant as a brief introduction to the subject
rather than a detailed explanation.
The Many Faces of Death
56 Pages - (485 KB) - Free
The Many Faces of Death â Jacqui James
Imagine
a life partner, a family member or a close friend of yours is
dying. How might she or he be feeling? Facing death, being in
pain maybe. What are her or his intimate needs and wishes? What
happens to us when staying with a dying person? How can we deal
with the sorrow, the confusing thoughts and the trying situation?
How should we communicate with her or him and with the family
members and friends? When a beloved person is dying we are touched
to our deepest core. Difficult, painful emotions may rush up,
stirring in our hearts. Dying and death becomes a great challenger,
breaking into our lives â which we try so hard to keep
smooth and under control.
“Benedict’s Dharma 2″… Forty Episcopalian men
and women from around the country gathered for this very special
“Benedictine Experience” inspired by the book, “Benedict’s
Dharma,” in historic New Harmony, Indiana. Sister Mary
Margaret Funk, OSB, executive director of MID (Monastic Inter-religious
Dialogue), Rev. Kusala Bhikshu an American Buddhist monk, and
Mr. Karl Peterson a specialist in early Christian music guided
participants through a week-long Buddhist/Christian dialogue
on the Rule of St. Benedict.
The Varieties of Religious
Experience
336 Pages - (763 KB) - Free
The Varieties of Religious Experience â William
James
“The
most influential book written on religion in the twentieth century.”
Paving the way for all modern spiritual thought, The Varieties
of Religious Experience was revolutionary in its view of religious
life as centered not within the Church, but solely within the
person. James, a vivid, subtle stylist writing for the skeptical,
nonspecialist reader, was the first to define spirituality as
“the feelings, acts, and experiences of individual men
in their solitude.”
One hundred years after its publication James’s work remains
even more vital than before. Beyond its influence on the founding
of Alcoholics Anonymous, beyond its influence on launching the
American pastoral counseling movement, and beyond its role in
spawning the psychology of religion, it remains a book that
empowers individuals and inspires readers with erudition, insight,
and kindness.
Towards a Global Ethic: An Initial
Declaration
16 Pages - (61 KB) - Free
Towards a Global Ethic: An Initial Declaration -
Parliament
of the World’s Religions
Drafted
initially by Dr. Hans Kung, in cooperation with CPWR staff and
Trustees and experts drawing on many of the world’s religious
and spiritual traditions, Towards a Global Ethic: An Initial
Declaration identifies four essential affirmations as shared
priniciples essential to a global ethic.
Affirming respect for all life, economic justice and solidarity,
tolerance and truthfulness, and equal rights and partnership
between men and women, the document elaborated eloquently on
the significance of each value for our modern world. Endorsed
at the 1993 Parliament of the World’s Religions in Chicago,
USA, Towards a Global Ethic urges all men and women of good
will to join in the commitment to these vital shared principles.
Used throughout the world by universities, religious and spiritual
communities and interfaith organizations, Towards a Global Ethic
has emerged as one of the most significant building blocks in
the continuing process of creating global ethical understanding
and consensus.
Urban Dharma Newsletter eBook
- February 2004 to May 2004
17 Newsletters - 236 Pages - (555 KB) - Free
The
Urban Dharma Newsletter eBook… This first Newsletter
eBook is from February 2004 to May 2004. Seventeen newsletters
in all, a total of 236 pages… With topics ranging
from- Morality Without God, Buddhist Weddings, Ultimate
Reality, and Zen Guitar, just to name a few… An easy
way to keep the Urban Dharma Newsletters on you computer
for reading or printing. More months to come.
in 41) Classical Haitian Creole-Klasik kreyĂČl,
https://www.keepinspiring.me/buddha-quotes/
Sa yo 108 quotes Bouda enkĂČpore anfaz lidĂš espirityĂšl la sou konpasyon, lapĂš ak kontantman.
Bouda Quotes sou lavi
âLi pi bon pou ou konkeri tĂšt ou pase pou genyen yon mil batay. LĂš sa a, viktwa a se pou ou. Li pa ka pran nan men ou. â-Buddha
“Si ou te konnen sa mwen konnen sou pouvwa a nan ban nou pa ta kite yon pas repa yon sĂšl san yo pa pataje li nan kĂšk fason.”
“Aprann sa a soti nan dlo: fĂČ boule yo ravin lan, men pwofondĂš nan oseyan yo kalm.”
“Mwen pa janm wĂš sa ki te fĂšt; Mwen sĂšlman wĂš sa ki rete yo dwe fĂš. “
“Ou sĂšlman pĂšdi sa ou rete kole sou.”
“Se sot pase a deja ale, lavni an se pa ankĂČ isit la. Gen yon sĂšl moman pou ou viv. “
“PwoblĂšm lan se, ou panse ou gen tan.”
âPandan wap mache, epi ou manje epi vwayaje, se pou ou kote ou ye. Sinon ou pral manke pifĂČ nan lavi ou. “-Buddha
“Travay ou se dekouvri travay ou ak LĂš sa a, ak tout kĂš ou bay tĂšt ou nan li.”
“KwĂš
pa gen anyen, kĂšlkeswa kote ou li li a, oswa ki te di li, pa gen
pwoblĂšm si mwen te di li, sof si li dakĂČ ak pwĂČp rezon ou ak pwĂČp sans
komen ou.”
“Lang tankou yon kouto byen file … touye san desen san.”
“Anseye
verite sa a trip tout moun: Yon kĂš jenere, diskou bon, ak yon lavi nan
sĂšvis ak konpasyon yo se bagay sa yo ki renouvle limanite.”
“Chak moun se otĂš pwĂČp sante li oswa maladi.” -Buddha
“Pou evite bay manti se esansyĂšlman an sante.”
“Evite move zak tankou yon moun ki renmen lavi evite pwazon.”
Boudis Quotes sou meditasyon
“Kenbe kĂČlĂš se tankou bwĂš pwazon ak tann lĂČt moun nan mouri.”
âKisa ou panse, ou vin. Kisa ou santi ou, ou atire. Sa ou imajine, ou kreye. â
“Meditasyon
pote bon konprann; mank meditasyon kite inyorans. Konnen byen sa ki
mennen ou pi devan ak sa ki kenbe ou tounen, epi chwazi chemen an ki
mennen nan bon konprann. “-Buddha
“Gen sĂšlman de erĂš yon moun ka fĂš sou wout la verite a; pa pral tout wout la, epi yo pa kĂČmanse. “
“Pa gen moun ki sove nou men nou menm. Pa gen moun ki kapab e pa gen yon sĂšl ka. Nou menm nou dwe mache sou chemen an. â
“Si
panse yon moun nan labou, si li se ensousyan ak plen twonpe, Ki jan li
ka li mete gwo rad la jĂČn? NenpĂČt moun ki mĂšt pwĂČp nati li, klere, vrĂš,
li ka mete vĂšs jĂČn lan an menm tan. “
“KĂČlĂš p’ap janm disparĂšt
toutotan panse resentiman yo pran swen nan lespri a.” KĂČlĂš a pral
disparĂšt osito ke oblans bliye panse. â
âKĂČ ou presye. Li se machin nou an pou leve. Trete li avĂšk swen. â-Buddha
âPou
byento kĂČ a ap jete, LĂš sa a, ki sa li santi? Yon boutĂšy demode pou
bwa, li bay manti sou tĂš a, LĂš sa a, ki sa li konnen? Pi move lĂšnmi ou
yo pa ka fĂš ou mal menm jan ak pwĂČp panse ou, san gad. Men, yon fwa yo
metrize, pĂšsonn pa ka ede w menm, menm papa ou oswa manman ou. “
“Youn ta dwe fĂš efĂČ pou konprann sa ki anba soufrans ak maladi - epi vize pou sante ak byennĂšt pandan w ap pran nan chemen an.”
“Si
ou se trankil ase, ou pral tande koule nan linivĂš la. Ou pral santi rit
li yo. Ale ak sa a koule. BonĂš bay manti devan yo. Meditasyon se kle. â
Bouda Quotes sou lapĂš
“Pi bon pase yon mil pawĂČl kre, se yon mo ki pote lapĂš.” -Buddha
“LapĂš vini soti nan. Pa chĂšche li san. â
“Moun ki lib nan panse ransan siman jwenn lapĂš.”
âGen bezwen mal pou bon ka pwouve pite li pi wo a li. â
“Konkeri tĂšt ou se yon pi gwo travay pase viktwa lĂČt moun.”
“SekrĂš
a tout antye de egzistans se pa gen okenn pĂš. Pa janm gen krentif pou
sa ki pral vin nan ou, depann sou pesonn. Se sĂšlman moman ou rejte tout
Ăšd ou libere. â
“Mete kĂš ou sou fĂš byen. FĂš li sou yo ak sou ankĂČ, epi ou pral plen ak kĂš kontan. “-Buddha
âTout bagay ki gen yon kĂČmansman gen yon fen. FĂš lapĂš ak sa ak tout pral byen. “
“Rasin soufrans lan se atachman.”
Boudis Quotes sou espirityalite
“Ou pa ka vwayaje chemen an jiskaske ou vin chemen an li menm.”
“Twa bagay pa ka lontan kache: solĂšy la, lalin lan, ak verite a.” -Buddha
“SĂšlman reyĂšl echĂšk nan lavi a se pa vre vre pi bon an konnen.”
“Pite oswa salte depann sou tĂšt li. Pa gen moun ki ka pirifye yon lĂČt. â
“Sepandan anpil pawĂČl ki sen ou li, menm si ou pale anpil, ki bon yo pral fĂš ou si ou pa aji sou yo?”
“Si ou limen yon lanp pou yon moun, li pral tou eklere chemen ou.” -Buddha
“Si nou te ka wĂš mirak la nan yon sĂšl flĂš klĂšman, tout lavi nou ta chanje. â
“Moun ki echwe pou yo travay nan direksyon verite a te manke bi pou yo viv.”
“Nan separe manti pi gwo mizĂš nan mond lan; nan pitye manti vre fĂČs nan mond lan. “
“Si ou pa jwenn yon moun pou sipĂČte ou sou chemen espirityĂšl la, mache poukont ou. Pa gen okenn konpayi ak imatur la. “
âTravay pwĂČp sali ou. Pa depann sou lĂČt moun. “
âSepandan anpil pawĂČl apa pou ou li, menm si ou pale anpil, ki bon yo pral fĂš ou si ou pa fĂš sa
Buddha mai biyowa 108 yana Éauka don nunawa ga jagoran ruhaniya akan tausayi, zaman lafiya da farin ciki.
Buddha Quotes on Life
“Zai
fi kyau ga ci nasara da kanka fiye da cin nasara dubu. Sa’an nan kuma
nasara ne naka. Ba za a iya karÉa daga gare ku ba. “-Buddha
“Idan ka san abin da na sani game da ikon bada kyauta ba za ka bari izini Éaya ya wuce ba tare da raba shi a wata hanya ba.”
“Koyi wannan daga ruwa: tsatsar ruwa mai zurfi amma ruwan zurfin teku ya kwantar da hankali.”
“Ban taÉa ganin abin da aka yi ba. Na ga abin da za a yi. “
“Kuna rasa abin da kuke jingina.”
“An rigaya ya wuce, makomar ba ta riga ta zo ba. Akwai lokacin daya kawai don ku rayu. “
“Matsala ita ce, kuna tsammanin kuna da lokacin.”
“Yayin da kuke tafiya, ku ci kuma kuna tafiya, ku kasance inda kuke. In ba haka ba za ku rasa mafi yawan rayuwar ku. “-Buddha
“Ayyukanka shine gano aikinka sannan kuma da dukan zuciyarka don ba da kanka gareshi.”
“Kada
ka yi imani da komai, duk inda ka karanta shi, ko kuma wanda ya ce,
komai idan na fada shi, sai dai idan ya dace da ra’ayinka da
hankalinka.”
“Harshen kamar wuka mai kaifi … Kashe ba tare da zub da jini ba.”
“Koyar
da wannan gaskiya ta uku ga kowa: Zuciyar kirki, magana mai kyau, da
rayuwar sabis da tausayi shine abubuwan da suka sabunta ‘yan Adam.”
“Kowane dan Adam shine mawallafi na lafiyarsa ko cuta.” -Buddha
“Don kauce wa karya karya ne mai kyau.”
“Ka guje wa ayyukan mugunta a matsayin mutumin da ke son rai ya guje guba.”
Buddha Quotes a kan Zance
“Rike fushi yana kama da guba mai guba kuma yana fatan wanda zai mutu.”
“Me kuke tunani, kun zama. Abin da kuke ji, kuna janyo hankali. Abin da kake tsammani, ka ÆirÆiri. “
“Nuna
tunani yakan kawo hikima; rashin tunani ya bar jahilci. Ka san abin da
ke jagorantarka da abin da ya sa ka dawo, kuma ka zabi hanyar da take
kaiwa ga hikima. “-Buddha
“Akwai kuskure guda biyu da za su iya yin hanya a gaskiya; ba duk hanyar ba, ba farawa ba. “
“Babu wanda ya cece mu sai dai kanmu. Ba wanda zai iya kuma babu wanda zai iya. Mu kanmu dole ne muyi tafiya. “
“Idan
tunanin mutum yana da laka, Idan ya kasance mai lalata kuma yana cike
da yaudara, Yaya zai iya sa rigar yarinya? Duk wanda ya mallaki
dabi’arsa, Bright, bayyananne kuma gaskiya ne, zai iya sa tufafi mai
laushi. “
“Mutuncin ba zai shuÉe ba muddun tunanin tunani yana da
kyau a hankali. Haushi za su shuÉe bayan da aka manta da tunani na
fushi. “
“Jikinka mai daraja ne. Yana da motar mu don farkawa. Kula da shi da kula. “-Buddha
“Don
jimawa an jefar da jiki, To, menene yake ji? Wani itace mara amfani,
itace a Æasa, To, menene ya sani? Babbar abokin gaba ba zai iya cutar da
kai ba Kamar yadda tunaninka yake, ba a kula da shi ba. Amma da zarar
sun yi nasara, Ba wanda zai taimake ka sosai, Ba ma mahaifinka ko uwarka
ba. “
“Ya kamata mutum yayi ÆoÆari ya fahimci abin da ke fama da
ciwo da cututtuka - kuma yana nufin kiwon lafiya da jin daÉin rayuwa
yayin samun hanyar.”
“Idan kun yi shiru, za ku ji kwafin duniya.
Za ku ji rudin sa. Ku tafi tare da wannan kwarara. Farin ciki yana gaba.
Ma’ana yana da mahimmanci. “
Buddha ya faÉi a kan Aminci
“Fiye da kalmomi masu tsabta guda Éaya, kalma Éaya ne mai kawo salama.” -Buddha
“Aminci ya fito daga ciki. Kada ku nemi shi ba tare da. “
“Wadanda basu da kishi ba zasu sami zaman lafiya ba.”
“Dole ne muyi mummunan aiki domin kyakkyawan iya tabbatar da tsarki a sama da shi. “
“Cin nasara da kanka shine aiki mafi girma fiye da cin nasara da wasu.”
“Dukan
asirin rayuwa shine kada ku ji tsoro. Kada ku ji tsoron abin da zai
faru da ku, ya dogara da babu wanda. Sai kawai lokacin da ka karyata duk
taimako za a warware ka. “
“Ka sanya zuciyarka ga yin alheri. Yi maimaita kuma za a cika ku da farin ciki. “-Buddha
“Duk abin da yake da farko yana da Æarewa. Ka yi zaman lafiya da wannan kuma duk zai kasance lafiya. “
“Tushen shan wahala shine haÉin kai.”
Buddha yana fadi a kan ruhaniya
“Ba za ku iya tafiya cikin hanya har sai kun zama hanyar da kanta.”
“Abubuwa uku ba za a iya Éoyewa ba: rana, watĂŁ, da gaskiya.” -Buddha
“Rashin nasara kawai a rayuwa bai zama gaskiya ga wanda yafi sani ba.”
“Tsabta ko Æazanta ya dogara da kansa. Babu wanda zai tsarkake wani. “
“Duk da haka kalmomin da yawa kuka karanta, Duk da haka yawancin da kuka fada, mene ne za su yi muku idan ba ku aikata ba?”
“Idan ka haskaka fitila ga wani, zai kuma haskaka hanyarka.” –Buddha
“Idan muna iya ganin mu’ujiza na wata flower a fili, rayuwarmu za ta canza. “
“Wadanda suka kasa yin aiki ga gaskiya sun rasa manufar rayuwa.”
“A cikin bambanci shine mafi girma cikin duniya; a cikin tausayi shine hakikanin Æarfin duniya. “
“Idan ba ka sami wanda zai taimake ka a hanyar ruhaniya, tafiya kadai. Babu abokin tarayya tare da marasa lafiya. “
“Yi aikin cetonka. Kada ku dogara ga wasu. “
“Duk da haka kalmomi mai tsarki da ka karanta, Duk da haka da yawa da kuke magana, Mece ce za su yi maka idan ba haka ba
43) Classical Hawaiian-Hawaiian Hawaiian,
https://www.keepinspiring.me/buddha-quotes/
Eia nÄ 108 mau Buddha e’Ćlelo nei e hoÊ»okĆ«kĆ« i ka manaÊ»o o ka alakaÊ»i o ke akua ma ke aloha, ka maluhia a me ka hauÊ»oli.
ʻO Buddha Quotes on Life
“UaÊ»oi
aku ka maikaÊ»i o ka lanakilaÊ»ana iÄÊ»oe iho ma mua o ka lanakila i
hoʻokahi mau kaua. A laila nou ka lanakila. ʻAʻole hiki ke laweʻia mai
iÄÊ»oe. “-Buddha
“InÄ uaÊ»ikeÊ»oe i ka mea aÊ»u iÊ»ike ai e pili ana i
ka mana o ka hÄÊ»awiÊ»ana iÄÊ»oe,Ê»aÊ»oleÊ»oe e hoÊ»okuÊ»u i kahi’ĆÊ»ai hoÊ»okahi
me kaÊ»ole e hÄÊ»awi i kekahi mahele.”
“E aÊ»o i kÄia mai ka wai: hiki ke kahawai i ke kahawai akÄ keÊ»ano hohonu ka moana.”
“Ê»AÊ»ole au iÊ»ike i ka mea i hanaÊ»ia; KeÊ»ike wale nei wau i nÄ mea i koe e hanaÊ»ia. “
“EÊ»oki wale anaÊ»oe i ka mea Äu e paÊ»a nei.”
“Ua hala aku nei ka hala,Ê»aÊ»ole i hiki mai ka wÄ e hiki mai ana. He hoÊ»okahi wale nĆ manawa e ola aiÊ»oe. “
“Ê»O ka pilikia, e manaÊ»oÊ»oe he manawa kou.”
“I kou heleÊ»ana aÊ»ai a hele, e hele i heaÊ»oe. A iÊ»ole, e neleÊ»oe i ka hapa nui o kou ola. “-Buddha
“Ê»O kÄu hanaÊ»ana eÊ»ike i kÄu hana a laila me kou puÊ»uwai a pau e hÄÊ»awi iÄÊ»oe iho i ia mea.”
“Mai
manaʻoʻiʻo i kekahi mea, me kahi o ka heluheluʻana, aʻo wai paha ka mea
nÄna i’Ćlelo,Ê»oiai paha ua’Ćlelo au, keÊ»ole naÊ»e e like me kou manaÊ»o
iho a me kou akamai pono’Ä«.”
“Ê»O ke alelo e like me ka pahiÊ»oiÊ»oi … PaÊ»iÊ»ole me ke kiÊ»iÊ»ole i ke koko.”
“E
aÊ»o i kÄia mau hua’ĆleloÊ»ekolu i nÄ mea a pau: He naÊ»au
lokomaikaÊ»i,’ĆleloÊ»ano aloha, a me ke ola o ka lawelawe a me ke aloha i
nÄ mea e hĆÊ»ano hou ai ke kanaka.”
“Ê»O nÄ kÄnaka a pau ke kumu o kona olakino a maÊ»i paha.” -Buddha
“Ê»O ka hĆÊ»ole i ka wahaheÊ»eÊ»ana, he pono loa ia.”
“E hĆÊ»ole i nÄ hanaÊ»ino e like me ke kanaka i makemake i ke ola e pale i ka lÄÊ»au make.”
ʻO Buddha Quotes ma ka noʻonoʻo
“Ê»O ka hoÊ»opaÊ»aÊ»ana i ka huhĆ«, ua like ia i ka waiÊ»awaÊ»awa a me ka manaÊ»o e make ke kanaka’Ä.”
“Pehea kou manaÊ»o, liloÊ»oe. PeheaÊ»oe eÊ»oluÊ»olu ai. Ke manaÊ»o neiÊ»oe, hanaÊ»oe. “
“Ê»O
ka noʻonoʻoʻana e loaʻa ai ka naʻauao; nele ka noʻonoʻoʻana i ka
naÊ»aupĆ. EÊ»ike pono i nÄ mea e alakaÊ»i iÄÊ»oe i mua a me nÄ mea e
hoÊ»ihoÊ»i iÄÊ»oe, a koho i ke ala e hiki ai i kaÊ»ike. “-Buddha
“Ê»Elua wale nĆ mea hewa e hiki ke hana ma ke alanui i kaÊ»oiaÊ»iÊ»o; Ê»aÊ»ole e hele i ke ala a pau,Ê»aÊ»ole e hoÊ»omaka. “
“Ê»AÊ»ohe mea nÄna e ho’Ćla iÄ mÄkou wale nĆ. Ê»AÊ»ohe mea hiki aÊ»aÊ»ohe mea. Pono mÄkou e hele ma ke alanui. “
“InÄ
makemake ka manaÊ»o o kekahi kanaka, InÄ piliÊ»o ia a piha i ka
hoÊ»opunipuni, pehea e hiki ai iÄ ia keÊ»aÊ»ahu i kaÊ»aÊ»ahuÊ»ulaÊ»ula? Ê»O ka
mea nÄna e mÄlama i konaÊ»ano pono’Ä«, nani, akÄ aÊ»oiaÊ»iÊ»o, eÊ»aÊ»ahu nĆÊ»o
ia i ke kapaÊ»ulaÊ»ula. “
“Ê»AÊ»ole loa e nalowale ka huhĆ« i nÄ manawa e
manaÊ»oÊ»ia ai nÄ manaÊ»o no ka huhĆ« i loko o ka manaÊ»o. E lilo ka huhĆ« i
ka haÊ»alele kokeÊ»ana o nÄ manaÊ»o no ka huhĆ«. “
“He mea nui kou kino. Ê»O kÄ mÄkou kaÊ»a no ka alaÊ»ana. E mÄlama me ka mÄlama. “-Buddha
“No
ka haÊ»alele kokeÊ»ana o ke kino, pehea lÄ ia? He lÄÊ»au loloaÊ»ole o ka
lÄÊ»au, e moe ana ma ka honua, a pehea lÄ iÊ»ike ai? Ê»AÊ»ole hiki i
kouÊ»enemiÊ»ino ke hanaÊ»ino iÄÊ»oe E like me kou manaÊ»o iho,Ê»aÊ»ole
mÄlamaÊ»ia. AkÄ i ka manawa iÊ»ikeÊ»ia ai,Ê»AÊ»ohe mea e kĆkua iÄÊ»oe i ka
nui,Ê»AÊ»ole i kou makuakÄne a me kou makuahine paha. “
“Pono e ho’ÄÊ»o kekahi e hoÊ»omaopopo i ka hopena o nÄ maÊ»i a me nÄ maÊ»i - a no ka olakino a maikaÊ»i ke loaÊ»a i ke ala.”
“InÄ
noho mÄlieÊ»oe, e loheÊ»oe i ka holoÊ»ana o ke ao holoÊ»okoÊ»a. EÊ»ikeÊ»oe i
kona kani. E hele me kÄia kahe. Ê»O ka hauÊ»oli i mua. Ê»O ka noÊ»onoÊ»o ka
kÄ«. “
ʻO Buddha Quotes ma ka maluhia
“UaÊ»oi aku ka maikaÊ»i ma mua o hoÊ»okahi tausani mau’Ćlelo kĆ«ikawÄ, hoÊ»okahi hua’Ćlelo e lawe mai ana i ka maluhia.” -Buddha
“Mai loko mai ka malu. MaiÊ»imiÊ»oe ia mea ma waho. “
“Ê»O ka poÊ»e i nele i ka manaÊ»o huhĆ« eÊ»ikeÊ»iÊ»o nĆ lÄkou i ka maluhia.”
“Pono ka hewa e hiki ai i ka maikaÊ»i ke ho’ÄÊ»o i kona maemae ma luna o ia. “
“Ê»O ka lanakila ma luna o kekahi iho heÊ»oi aku kaÊ»oi aku kaÊ»oi aku ma mua o ka lanakilaÊ»ana ma luna o haÊ»i.”
“Ê»O
ka mea huna a pau o ka nohoʻana,ʻaʻole e hopohopo. Mai hopohopoʻoe i ka
mea e lilo iÄÊ»oe,Ê»aÊ»ohe mea e pono ai. Ê»O ka manawa wale nĆ e hĆÊ»oleÊ»oe
i nÄ kĆkua a pau ua hoÊ»okuÊ»uÊ»iaÊ»oe. “
“E kau i kou naÊ»au i ka hana maikaÊ»i. E hana mau a ma hou a pihaÊ»oe i ka hauÊ»oli. “-Buddha
“Ua pau ka mea i hoÊ»omaka. E hoÊ»okuÊ»ikahiÊ»oe me ia, ae maikaÊ»i nÄ mea a pau. “
“Ê»O ke kumu o ka pĆpilikia ka pilina.”
Ê»O ka’Ćlelo Buddha no ka hoÊ»omanaÊ»ana
“Ê»AÊ»ole hiki iÄÊ»oe ke hele i ke ala a hiki i kou liloÊ»ana i alanui.”
“Ê»Ekolu mau mea hikiÊ»ole ke hĆ«nÄ lĆÊ»ihiÊ»ia:Ê»o ka lÄ, ka mahina, aÊ»o kaÊ»oiaÊ»iÊ»o.” -Buddha
“Ê»O ka hopena maoli wale nĆ i loko o ke ola,Ê»aÊ»ole ia eÊ»oiaÊ»iÊ»o i ka mea maikaÊ»i.”
“Pono ka haumia a me ka haumia ma muli o kou iho. Ê»AÊ»ohe mea nÄna e hoÊ»omaÊ»emaÊ»e i kekahi. “
“He
nui nÄ’Ćlelo hemolele Äu i heluhelu ai, akÄ,Ê»o nÄ mea nui Äu e’Ćlelo
nei, he aha ka maikaÊ»i e hana ai lÄkou iÄÊ»oe Ke hanaÊ»oleÊ»oe ma luna o
lÄkou?”
“InÄ e hoÊ»omÄlamalamaÊ»oe i ke kukui no kekahi, e hoÊ»omÄlamalama nĆ hoÊ»i i kou ala.” –Buddha
“InÄ hiki iÄ mÄkou keÊ»ike i ka hana mana o kekahi pua nani, e lilo ko mÄkou ola a pau i ka loli. “
“Ê»O ka poÊ»e i nele i ka hana i kaÊ»oiaÊ»iÊ»o, ua nele lÄkou i ke kumu e ola ai.”
“Ma ka kaÊ»awaleÊ»ana,Ê»o ia ka pĆÊ»ino nui o ka honua; Ê»O ke aloha,Ê»o ia ka ikaika nui o ke ao nei. “
“InÄÊ»aÊ»oleÊ»oe eÊ»ike i kekahi e kÄkoÊ»o iÄÊ»oe ma ke alaÊ»uhane, e hele maÊ»amau. Ê»AÊ»ohe hoa me ka maÊ»iÊ»ole. “
“E hana i kÄu ola pono’Ä«. Mai hilinaÊ»i ma luna o haÊ»i. “
“He nui nÄ’Ćlelo hemolele Äu i heluhelu ai, akÄ, nui nÄ mea Äu e’Ćlelo nei, He aha ka maikaÊ»i e hana ai lÄkou iÄÊ»oe inÄÊ»aÊ»oleÊ»oe
https://www.keepinspiring.me/buddha-quotes/
108 ŚŠŚŚŚŚŚȘ ŚŚŚŚŚŚ ŚŚŚŚŚȘ ŚŚŚŚŚŚȘ ŚŚȘ ŚŚŚŚ© Ś©Ś ŚŚŚ ŚŚŚ ŚŚšŚŚŚ Ś ŚąŚ ŚŚŚŚ, Ś©ŚŚŚŚ ŚŚŚŚ©Śš.
ŚŚŚŚŚ ŚŠŚŚŚŚŚŚ ŚąŚ ŚŚŚŚŚ
“ŚąŚŚŚŁ ŚŚŚŚŚ© ŚŚȘ ŚąŚŠŚŚ ŚŚŚ©Śš ŚŚŚŚŚȘ ŚŚŚŚŁ Ś§ŚšŚŚŚȘ. ŚŚ ŚŚ ŚŚŠŚŚŚ ŚŚŚ Ś©ŚŚ. ŚŚ ŚŚ€Ś©Śš ŚŚ§ŚŚȘ ŚŚŚ.” “ŚŚŚŚŚ
“ŚŚ ŚŚŚąŚȘ ŚŚ ŚŚ Ś ŚŚŚŚą ŚąŚ ŚŚŚŚ Ś©Ś Ś ŚŚȘŚ ŚŚ ŚŚ ŚŚȘŚȘ ŚŚšŚŚŚ ŚŚŚȘ ŚŚąŚŚŚš ŚŚŚŚ ŚŚŚŚŚ§ ŚŚŚȘŚ ŚŚŚšŚ ŚŚŚ©ŚŚ.”
“ŚŚŚ ŚŚȘ ŚŚ ŚŚ ŚŚŚŚ: Ś§ŚŚ ŚšŚ ŚŚȘ ŚŚ€ŚŚ ŚŚŚ ŚąŚŚŚ§ ŚŚŚŚ§ŚŚŚ ŚŚĄŚŚ ŚšŚŚŚąŚŚ.”
“ŚŚ Ś ŚŚŁ Ś€ŚąŚ ŚŚ ŚšŚŚŚ ŚŚ Ś ŚąŚ©Ś; ŚŚ Ś ŚšŚ§ ŚšŚŚŚ ŚŚ Ś ŚŚȘŚš ŚŚąŚ©ŚŚȘ “.
“ŚŚȘŚ ŚŚŚŚ ŚšŚ§ ŚŚȘ ŚŚ Ś©ŚŚȘŚ Ś ŚŚŚ ŚŚ.”
“ŚŚąŚŚš ŚŚŚš Ś ŚąŚŚ, ŚŚąŚȘŚŚ ŚąŚŚŚŚ ŚŚ ŚŚŚ. ŚŚ© ŚŚ ŚšŚ§ ŚšŚŚą ŚŚŚ ŚŚŚŚŚȘ “.
“ŚŚŚąŚŚ ŚŚŚ Ś©ŚŚȘŚ ŚŚŚ©Ś Ś©ŚŚ© ŚŚ ŚŚŚ.”
“ŚŚ©ŚŚ ŚŚŚŚŚŚ ŚŚŚŚŚŚŚ ŚŚ ŚŚĄŚąŚŚ, ŚȘŚŚŚ ŚŚŚ€Ś Ś©ŚŚȘŚ. ŚŚŚšŚȘ ŚȘŚŚŚŚ„ ŚŚȘ ŚšŚŚ ŚŚŚŚ.” - ŚŚŚŚŚ
“ŚŚąŚŚŚŚ Ś©ŚŚ ŚŚŚ ŚŚŚŚŚȘ ŚŚȘ ŚŚąŚŚŚŚ Ś©ŚŚ ŚŚŚŚŚš ŚŚŚ ŚąŚ ŚŚ ŚŚŚ Ś©ŚŚ ŚŚŚ ŚŚȘŚȘ ŚŚąŚŠŚŚ ŚŚȘ ŚŚ.”
“ŚŚ
ŚȘŚŚŚŚ Ś ŚŚŚš, ŚŚ ŚŚ©Ś Ś ŚŚŚŚ ŚŚȘŚ Ś§ŚŚšŚŚŚ ŚŚŚȘŚ, ŚŚ ŚŚ ŚŚŚš ŚŚȘ ŚŚ, ŚŚ ŚŚ©Ś Ś ŚŚ
ŚŚŚšŚȘŚ ŚŚȘ ŚŚ, ŚŚŚ ŚŚ ŚŚ ŚŚŚ ŚŚĄŚŚŚ ŚąŚ ŚŚĄŚŚŚ Ś©ŚŚ ŚŚŚȘ ŚŚ©ŚŚ ŚŚŚ©Śš Ś©ŚŚ.”
“ŚŚŚ©ŚŚ ŚŚŚ ŚĄŚŚŚ ŚŚŚ … ŚŚŚšŚŚȘ ŚŚŚ ŚŚŠŚŚŚš ŚŚ”.
“ŚŚŚ ŚŚȘ ŚŚŚŚȘ ŚŚŚ©ŚŚŚ©ŚȘ ŚŚŚ: ŚŚŚ ŚŚ ŚŚŚ, ŚŚŚŚŚŚš ŚŚŚŚŚ, ŚŚŚŚ ŚŚ©ŚŚšŚŚȘ ŚŚŚŚŚŚ ŚŚ ŚŚŚŚšŚŚ ŚŚŚŚŚŚ©ŚŚ ŚŚȘ ŚŚŚ ŚŚ©ŚŚȘ”.
“ŚŚ ŚŚŠŚŚš ŚŚ ŚŚ©Ś ŚŚŚ ŚŚŚŚŚš Ś©Ś ŚŚšŚŚŚŚȘŚ ŚŚ ŚŚŚŚȘŚ Ś©ŚŚ.” - ŚŚŚŚŚ
“ŚŚŚ ŚŚŚŚŚ Śą ŚŚ©Ś§Śš ŚŚŚ ŚŚąŚŠŚ ŚŚšŚŚ.”
“ŚŚŚŚ Śą ŚŚąŚ©ŚŚ ŚšŚąŚŚ ŚŚŚŚ Ś©ŚŚŚŚ ŚŚŚŚ Ś ŚŚ Śą ŚŚšŚąŚ”.
ŚŠŚŚŚŚŚŚ ŚŚŚŚŚ ŚąŚ ŚŚŚŚŚŠŚŚ
“ŚŚŚŚ§ŚȘ ŚŚąŚĄ ŚŚŚ ŚŚŚ ŚŚ©ŚȘŚŚȘ ŚšŚąŚ ŚŚŚŠŚ€ŚŚ Ś©ŚŚŚŚ ŚŚ©Ś Ś ŚŚŚŚȘ”.
“ŚŚ Ś©ŚŚȘŚ ŚŚŚ©Ś, ŚŚȘŚ Ś ŚąŚ©Ś. ŚŚ ŚŚȘŚ ŚŚšŚŚŚ©, ŚŚȘŚ ŚŚŚ©Ś. ŚŚ Ś©ŚŚȘŚ ŚŚŚŚŚŚ, ŚŚȘŚ ŚŚŚŠŚš. “
“ŚŚŚŚŚŠŚŚ
ŚŚŚŚŚ ŚŚŚŚŚ; ŚŚŚĄŚš ŚŚŚŚŚŠŚŚ ŚŚ©ŚŚŚš ŚŚŚšŚŚȘ. ŚŚą ŚŚŚŚ ŚŚ ŚŚŚŚŚ ŚŚŚȘŚ Ś§ŚŚŚŚ
ŚŚŚŚŚŚ§ ŚŚŚȘŚ ŚŚŚŚšŚ, ŚŚŚŚŚŚš ŚŚȘ ŚŚ ŚȘŚŚ Ś©ŚŚŚŚŚ ŚŚŚŚŚ. “- ŚŚŚŚŚ
“ŚŚ© ŚšŚ§ Ś©ŚȘŚ ŚŚąŚŚŚŚȘ Ś©ŚŚ€Ś©Śš ŚŚąŚ©ŚŚȘ ŚŚŚŚšŚ ŚŚŚšŚ ŚŚŚŚȘ; ŚŚ ŚŚŚŚ ŚŚ ŚŚŚšŚ, ŚŚŚ ŚŚȘŚŚŚ. “
“ŚŚŁ ŚŚŚ ŚŚ ŚŚŠŚŚ ŚŚŚȘŚ Ś ŚŚŚ„ ŚŚąŚŠŚŚ Ś. ŚŚŁ ŚŚŚ ŚŚ ŚŚŚŚ ŚŚŚŁ ŚŚŚ ŚŚ ŚŚŚŚ. ŚŚ ŚŚ Ś ŚąŚŠŚŚ Ś ŚŚŚŚŚŚ ŚŚŚŚȘ ŚŚ©ŚŚŚ “.
“ŚŚ
ŚŚŚ©ŚŚŚȘŚŚ Ś©Ś ŚŚŚ ŚŚ ŚŚŚŠŚŚŚȘ, ŚŚ ŚŚŚ Ś€ŚŚŚ ŚŚŚŚ ŚŚŚ ŚŚ, ŚŚŚ ŚŚŚ ŚŚŚŚ ŚŚŚŚŚ©
ŚŚȘ ŚŚŚŚŚ§ ŚŚŠŚŚŚ? ŚŚ Ś©ŚŚ ŚŚ ŚŚȘ ŚŚŚŚą Ś©ŚŚ, ŚŚŚŚš, ŚŚšŚŚš ŚŚŚŚŚȘŚ, ŚŚŚ ŚąŚ©ŚŚ ŚŚŚŚŚ©
ŚŚȘ ŚŚŚŚŚ§ ŚŚŠŚŚŚ “.
“ŚŚŚąŚĄ ŚŚąŚŚŚ ŚŚ ŚŚŚąŚŚ ŚŚ ŚąŚŚ ŚŚŚ©ŚŚŚȘ Ś©Ś ŚŚŚ Ś ŚŚ ŚŚ§ŚšŚŚ ŚŚŚŚ. ŚŚŚąŚĄ ŚŚŚąŚŚ ŚšŚ§ ŚŚšŚŚą Ś©ŚŚŚ©ŚŚŚ ŚŚŚ©ŚŚŚȘ Ś©Ś ŚŚŚ Ś “.
“ŚŚŚŚŁ Ś©ŚŚ ŚŚ§Śš. ŚŚ ŚŚšŚŚ Ś©ŚŚ Ś ŚŚŚȘŚąŚŚšŚšŚŚȘ. ŚŚŚ€Ś ŚŚ ŚŚŚŚŚšŚŚȘ.” “ŚŚŚŚŚ”
“ŚąŚ
ŚŚŚšŚ ŚŚŚŚŁ ŚŚŚ©ŚŚ, ŚŚ ŚŚ ŚŚ ŚŚšŚŚŚ©? ŚąŚ„ ŚąŚ„ ŚŚĄŚš ŚȘŚŚąŚŚȘ, ŚŚŚ Ś©ŚŚŚ ŚąŚ ŚŚ§ŚšŚ§Śą, ŚŚ
ŚŚ ŚŚŚ ŚŚŚŚą? ŚŚŚŚŚ ŚŚŚšŚŚą ŚŚŚŚȘŚš Ś©ŚŚ ŚŚ ŚŚŚŚ ŚŚŚŚŚ§ ŚŚ ŚŚŚ ŚŚŚŚ©ŚŚŚȘ Ś©ŚŚ,
ŚŚŚ Ś©ŚŚŚšŚ. ŚŚŚ Ś€ŚąŚ ŚŚŚȘ Ś©ŚŚŚ, ŚŚŁ ŚŚŚ ŚŚ ŚŚŚŚ ŚŚąŚŚŚš ŚŚ ŚŚ ŚŚ, ŚŚ€ŚŚŚ ŚŚ ŚŚŚ
Ś©ŚŚ ŚŚ ŚŚŚ Ś©ŚŚ. “
“ŚŚ© ŚŚ©ŚŚŚŁ ŚŚŚŚŚ ŚŚȘ ŚŚ Ś©ŚąŚŚŚ ŚŚŚĄŚŚĄ ŚŚĄŚŚ ŚŚŚŚŚŚŚȘ - ŚŚŚŚŚŚ ŚŚŚšŚŚŚŚȘ ŚŚŚšŚŚŚŚ ŚȘŚŚ ŚŚ©ŚŚȘ ŚŚ ŚȘŚŚ”.
“ŚŚ ŚŚȘŚ Ś©Ś§Ś ŚŚĄŚ€ŚŚ§, ŚŚȘŚ ŚȘŚ©ŚŚą ŚŚȘ ŚŚšŚŚŚȘ ŚŚŚ§ŚŚ. ŚŚȘŚ ŚȘŚšŚŚŚ© ŚŚȘ ŚŚ§ŚŠŚ Ś©ŚŚ. ŚŚ ŚąŚ ŚŚŚšŚ ŚŚŚ. ŚŚŚŚ©Śš ŚŚŚŚ Ś§ŚŚŚŚ. ŚŚŚŚŚŚŠŚŚ ŚŚŚ ŚŚŚ€ŚȘŚ “.
ŚŚŚŚŚ ŚŠŚŚŚŚŚŚ ŚąŚ Ś©ŚŚŚ
“ŚŚŚȘŚš ŚŚŚŚŁ ŚŚŚŚŚ ŚŚŚŚŚŚȘ, ŚŚ ŚŚŚŚ ŚŚŚȘ Ś©ŚŚŚŚŚ Ś©ŚŚŚ.” - ŚŚŚŚŚ
“ŚŚ©ŚŚŚ ŚŚ ŚŚŚ€Ś ŚŚ. ŚŚ ŚȘŚŚ€Ś© ŚŚȘ ŚŚ ŚŚŚ. “
“ŚŚŚ ŚŚŚŚ€Ś©ŚŚŚ ŚŚŚŚ©ŚŚŚȘ ŚŚŚŚŚŚȘ ŚŚŚŚŚŚ ŚŚŚŠŚŚŚ Ś©ŚŚŚ”.
“ŚŚŚŚ ŚŚŚŚŚȘ ŚšŚ©Śą ŚŚŚ Ś©ŚŚŚ ŚŚŚŚ ŚŚŚŚŚŚ ŚŚȘ ŚŚŚŚšŚ ŚŚąŚŚŚ. “
“ŚŚŚŚŚ© ŚŚȘ ŚąŚŠŚŚ ŚŚŚ ŚŚ©ŚŚŚ ŚŚŚŚŚ ŚŚŚȘŚš ŚŚŚ©Śš ŚŚŚŚŚ© ŚŚŚšŚŚ”.
“ŚŚ ŚĄŚŚ ŚŚ§ŚŚŚ ŚŚŚ ŚŚ ŚŚ€ŚŚ. ŚŚąŚŚŚ ŚŚ ŚȘŚŚ©Ś©Ś ŚŚ ŚŚŚŚ ŚąŚŚŚŚ, ŚŚ ŚȘŚŚŚŚŚ ŚŚŚŚ©. ŚšŚ§ ŚŚšŚŚą Ś©ŚŚȘŚ ŚŚŚŚ ŚŚȘ ŚŚ ŚŚąŚŚšŚ ŚŚȘŚ ŚŚ©ŚŚŚšŚš “.
“ŚȘŚ ŚŚ ŚŚȘ ŚŚŚ Ś©ŚŚ ŚąŚ ŚŚąŚ©ŚŚȘ ŚŚŚ. ŚȘŚąŚ©Ś ŚŚȘ ŚŚ Ś©ŚŚ ŚŚ©ŚŚ, ŚŚŚȘŚ ŚȘŚŚŚ ŚŚŚ Ś©ŚŚŚ.” - ŚŚŚŚŚ
“ŚŚŚ ŚŚŚš Ś©ŚŚ© ŚŚ ŚŚȘŚŚŚ ŚŚ© ŚĄŚŚŁ. ŚŚąŚ©ŚŚȘ ŚŚȘ ŚŚ©ŚŚŚŚ Ś©ŚŚ ŚąŚ ŚŚ ŚŚ ŚŚŚŚ ŚŚŚ. “
“Ś©ŚŚšŚ© ŚŚĄŚŚ ŚŚŚ ŚŚȘŚ§Ś©ŚšŚŚȘ”.
ŚŚŚŚŚ ŚŠŚŚŚŚŚŚ ŚąŚ ŚšŚŚŚ ŚŚŚȘ
“ŚŚȘŚ ŚŚ ŚŚŚŚ ŚŚ ŚĄŚŚą ŚŚ ŚȘŚŚ ŚąŚ Ś©ŚŚ€ŚŚȘ ŚŚ ŚȘŚŚ ŚąŚŠŚŚ.”
“Ś©ŚŚŚ©Ś ŚŚŚšŚŚ ŚŚŚ Ś ŚŚŚŚŚŚ ŚŚŚŚŚȘ ŚŚŚĄŚȘŚšŚŚ ŚŚ ŚŚŚ: ŚŚ©ŚŚ©, ŚŚŚšŚ ŚŚŚŚŚȘ.” “ŚŚŚŚŚ”
“ŚŚŚŚ©ŚŚŚ ŚŚŚŚŚȘŚ ŚŚŚŚŚ ŚŚŚŚŚ ŚŚŚ ŚŚ ŚŚŚŚŚȘ Ś ŚŚŚ ŚŚŚŚŚ ŚŚŚŚąŚȘŚ Ś”.
“ŚŚŚŚŚ ŚŚ ŚŚŚŚŚ ŚȘŚŚŚŚ ŚŚąŚŠŚŚ. ŚŚŁ ŚŚŚ ŚŚ ŚŚŚŚ ŚŚŚŚš ŚŚŚš “.
“ŚąŚ ŚŚŚȘ ŚŚŚ ŚŚŚŚŚ Ś§ŚŚŚ©ŚŚȘ ŚŚȘŚ Ś§ŚŚšŚ, ŚąŚ ŚŚŚȘ ŚšŚŚŚ ŚŚȘŚ ŚŚŚŚš, ŚŚ ŚŚŚ ŚŚ ŚŚąŚ©Ś ŚŚ ŚŚȘŚ ŚŚ Ś€ŚŚąŚ ŚąŚ ŚŚŚȘŚ?”
“ŚŚ ŚȘŚŚŚŚ§ ŚŚ ŚŚšŚ ŚŚŚŚ©ŚŚ, ŚŚ ŚŚ ŚŚŚŚŚš ŚŚȘ ŚŚ ŚȘŚŚ Ś©ŚŚ.” “ŚŚŚŚŚ
“ŚŚ ŚŚŚŚ Ś ŚŚŚŚŚŚ ŚŚšŚŚŚȘ ŚŚȘ Ś ŚĄ Ś©Ś Ś€ŚšŚ ŚŚŚŚ, ŚŚ ŚŚŚŚŚ Ś©ŚŚ Ś ŚŚ©ŚȘŚ Ś. “
“ŚŚŚ Ś©ŚŚ ŚŚŠŚŚŚŚ ŚŚ€ŚąŚŚ ŚŚŚąŚ ŚŚŚŚȘ ŚŚŚŚŚŠŚ ŚŚȘ ŚŚŚšŚȘ ŚŚŚŚŚ”.
“ŚŚŚ€ŚšŚŚ ŚŚŚŚ ŚŚĄŚŚ ŚŚŚŚŚ ŚŚŚŚȘŚš ŚŚąŚŚŚ; ŚŚŚŚŚ ŚŚŚŚ ŚŚŚŚ ŚŚŚŚŚȘŚ Ś©Ś ŚŚąŚŚŚ “.
“ŚŚ ŚŚ ŚȘŚŚŠŚ ŚŚŚ© Ś©ŚŚȘŚŚŚ ŚŚ ŚŚŚšŚ ŚŚšŚŚŚ ŚŚȘ, ŚŚ ŚŚŚ. ŚŚŚ ŚŚŚŚŚŚȘ ŚąŚ ŚŚŚŚŚš “.
“ŚąŚŚ ŚŚȘ ŚŚŚ©ŚŚąŚ Ś©ŚŚ. ŚŚ ŚȘŚŚŚŚŚ ŚŚŚŚšŚŚ “.
“
http://www.thedhamma.com/
Lub Authenticity ntawm Thaum Ntxov Tshuaj Tiv Thaiv Cov Tooj Hauj Lwm Pawg Hauj Lwm, 2014.
https://suttacentral.net/
tagawiki.com
1-10 ntxov mus rau tsis ntev los no Chronology ntawm Pali Canon - Dhamma Wiki
Thomas
William Rhys Davids nyob rau hauv nws cov Isdhaus teb (Hinduism 188)
tau muab cov ntaub ntawv keeb kwm ntawm Buddhist cov ntaub ntawv los
ntawm lub sij hawm ntawm Buddha rau lub sij hawm ntawm Ashoka uas yog
raws li nram no:
https://www.keepinspiring.me/buddha-quotes/
Cov
nram qab no 108 Buddha quotes yog tus thawj coj ntawm sab ntsuj plig
hais txog kev khuv leej, kev thaj yeeb thiab kev zoo siab.
Hauj sam Quotes ntawm Lub Neej
“Nws
yog qhov zoo uas yuav tsum yeej xwb koj tus kheej tshaj kom yeej ib
txhiab battles. Ces tus yeej yog koj li. Nws tsis tuaj yeem raug coj los
ntawm koj. “-Diam duab
“Yog tias koj paub dab tsi uas kuv paub
txog lub hwj chim ntawm kev muab rau koj ces tsis txhob cia noj ib pluas
noj uas tsis tas sib qiv.”
“Kawm qhov no los ntawm dej: nrov nrov txaws lub pob, tiam sis qhov tob tob hiav txwv yog qhov nqig.”
“Kuv yeej tsis pom dab tsi tau ua tiav; Kuv tsuas pom dab tsi tseem yuav ua kom tiav. “
“Koj tsuas xiam dab tsi koj khawm rau.”
“Yav tag los twb ploj mus, lub neej yav tom ntej tseem tsis tau nyob ntawm no. Muaj tsuas yog ib lub sijhawm rau koj mus nyob. “
“Cov teeb meem yog, koj xav tias koj muaj sij hawm.”
“Thaum
koj mus kev thiab noj mov thiab mus, mus rau qhov chaw koj nyob. Txwv
tsis pub koj yuav ploj mus ntev tshaj plaws hauv koj lub neej. “-Yus
“Koj txoj hauj lwm yog los nrhiav koj txoj hauj lwm thiab tom qab ntawd nrog tag nrho koj lub siab mus muab rau koj.”
“Ntseeg
tsis muaj dab tsi, tsis hais qhov twg koj nyeem, los yog leej twg hais
tias, txawm yog kuv tau hais tawm, ntshe yog tias nws pom zoo rau koj
tus kheej thiab koj tus kheej kev nkag siab.”
“Tus nplaig li rab riam ntse … Tuag tsis muaj ntshav.”
“Qhia
qhov tseeb rau txhua tus neeg: Lub siab dawb paug, zoo siab, thiab lub
neej ntawm kev ua haujlwm thiab kev khuv leej yog qhov uas rov ua dua
tib neeg.”
“Txhua tus neeg yog tus sau phau ntawv ntawm nws tus kheej kev noj qab haus huv los yog kab mob.” -Buddha
“Yuav kom tsis txhob dag los yog dag tseem ceeb.”
“Tsis txhob ua phem ua haujlwm zoo li ib tug txiv neej uas nyiam txoj sia kom txhob raug tshuaj lom.”
Hauj sam Quotes ntawm Meditation
“Tuav kom txhob chim siab zoo li haus kua tshuaj thiab tos lwm tus neeg kom tuag.”
“Dab tsi koj xav tias, koj ua. Koj xav li cas, koj nyiam. Koj xav li cas, koj tsim. “
“Meditation
coj kev txawj ntse; vim tsis xav xav tawm ignorance. Paub zoo dab tsi
ua rau koj rau pem hauv ntej thiab dab tsi tuas koj, thiab xaiv txoj kev
uas ua rau kev txawj ntse. “-Buddha
“Muaj ob txoj kev ua yuam kev xwb uas ua rau txoj kev mus rau qhov tseeb; tsis mus txhua txoj kev, thiab tsis pib. “
“Tsis
muaj leej twg txuag peb tiam sis peb tus kheej. Tsis muaj leej twg
thiab tsis muaj leej twg tau. Peb tus kheej yuav tsum taug txoj kev. “
“Yog
hais tias tus txiv neej txoj kev xav yog nkos, Yog tias nws tsis xis
thiab tag nrho ntawm kev dag, Yuav ua li cas nws yuav hnav lub tsho
tshaj sab? Leej twg yog tus tswv ntawm nws tus kheej xwm, Kaj, tseeb
thiab tseeb, Nws yuav tsum tau hnav lub tsho tshaj sab. “
“Npau taws
yuav tsis ploj mus ntev li ntev li kev xav ntawm kev tsis txaus siab tau
txais kev hlub hauv lub hlwb. Npau taws yuav ploj mus sai li sai tau
thaum xav txog resentment forgotten. “
“Koj lub cev tseem ceeb. Nws yog peb lub tsheb rau kev txhawb siab. Kho nws nrog kev saib xyuas. “-Buddha
“Tsis
ntev tom qab lub cev pov tseg, Ces zoo li cas? Ib tug puas khoom siv
ntoo, nws dag rau hauv av, Ces nws paub nws zoo li cas? Koj tus yeeb
ncuab phem tsis tuaj yeem ua rau koj tsis zoo npaum li koj tus kheej
xav, tsis nco qab. Tab sis ib zaug mas, Tsis muaj leej twg pab tau koj
ntau npaum li, Tsis yog koj txiv los yog koj niam. “
“Ib tug yuav
tsum siv zog to taub txog tej yam kev mob nkeeg thiab kab mob - thiab
lub hom phiaj rau txoj kev noj qab nyob zoo thiab kev nyob zoo thaum
nkag mus hauv txoj kev.”
“Yog tias koj nyob ntsiag to txaus, koj
yuav hnov ââqhov khiav ntawm lub ntiaj teb. Koj yuav hnov âânws lub
suab. Mus nrog no khiav. Kev zoo siab nyob pem hauv ntej. Meditation yog
qhov tseem ceeb. “
Hauj sam Quotes ntawm Kev Thaj Yeeb
“Zoo tshaj li ib txhiab lus, yog ib lo lus uas coj kev thaj yeeb nyab xeeb.” -Diam duab
“Kev kaj siab lug los ntawm hauv. Tsis txhob nrhiav nws yam tsis muaj. “
“Cov neeg uas tsis muaj kev ntxhov siab ntsws xav yeej muaj kev thaj yeeb nyab xeeb.”
“Muaj yuav tsum ua siab phem thiaj li hais tias zoo yuav ua pov thawj nws purity saum toj no nws. “
“Kev kov yeej yus tus kheej yog ib txoj haujlwm tseem ceeb tshaj qhov ua kom lwm tus tau kov yeej lwm tus.”
“Tag
nrho lub siab ntawm lub neej yog tsis muaj kev ntshai. Tsis txhob
ntshai dab tsi yuav los ntawm koj, nyob ntawm seb tsis muaj leej twg.
Tsuas yog lub sijhawm uas koj tsis lees txais txhua txoj kev pab xwb. “
“Qhib koj lub siab kom ua zoo. Ua nws ntau dua thiab koj yuav muaj kev xyiv fab puv npo. “-Luddha
“Txhua yam uas tau pib muaj qhov kawg. Ua rau koj kev thajyeeb nrog rau qhov ntawd thiab txhua yam yuav zoo. “
“Lub hauv paus ntawm kev txom nyem yog txuas.”
Hauj sam Quotes ntawm Kev Ntseeg
“Koj mus tsis tau txoj kev kom txog rau thaum koj tau ua nws txoj kev.”
“Peb yam tsis tuaj yeem ntev ntev: lub hnub, lub hli, thiab qhov tseeb.” -Yusdu
“Tsuas yog qhov ua tsis ncaj tiag hauv lub neej xwb tsis yog qhov tseeb rau tus paub zoo tshaj plaws.”
“Purity los yog impurity nyob ntawm nws tus kheej. Tsis muaj leej twg yuav ntxuav tau lwm tus. “
“Txawm
li cas los xij ntau cov lus dawb huv uas koj tau nyeem, Txawm li cas
los xij, Koj yuav hais lus zoo li cas Yog tias koj tsis ua raws li lawv
hais?
“Yog tias koj taws teeb rau ib tug twg, nws tseem yuav ci koj txoj kev.” -Diam duab
“Yog tias peb pom tau qhov txuj ci tseem ceeb ntawm ib lub paj zoo nkauj, peb lub neej tag nrho yuav hloov. “
“Cov neeg uas tau ua hauj lwm mus rau qhov tseeb tau ploj mus lub hom phiaj ntawm kev ua neej.”
“Nyob
rau hauv separateness lies lub ntiaj teb loj tshaj plaws kev nyuaj siab
ploj; hauv kev khuv leej lub ntiaj teb tseeb lub zog. “
“Yog
tias koj pom tsis muaj leej twg pab koj taug txoj kev ntawm sab ntsuj
plig, taug kev nyob ib leeg. Yog tsis muaj kev sib koom tes nrog txoj
kev tsis paub qab hau. “
“Ua hauj lwm tawm ntawm koj tus kheej txoj kev cawm seej. Tsis txhob vam khom lwm tus. “
“Txawm
li cas los xij ntau cov lus dawb huv uas koj tau nyeem, Txawm li cas
los xij, Koj yuav ua li cas zoo rau koj Yog tias koj tsis ua
https://www.youtube.com/watch?
Johannes Brahms: Hungarian Dances - Wiener Philharmoniker, Claudio Abbado (Audio video)
Faces of Classical Music â 12
Published on Feb 4, 2015
Faces of Classical Music
http://facesofclassicalmusic.
âą
Johannes Brahms (1833 - 1897)
âȘ Hungarian Dances [1869 (No.1-10), 1880 (No.11-21)]
1. Hungarian Dance No.1 in G minor [Orchestrated by Johannes Brahms] 0:00
2. Hungarian Dance No.2 in D minor [Orchestrated by Johan Andreas Hallén (1846-1925)] 2:57
3. Hungarian Dance No.3 in F major [Orchestrated by Johannes Brahms] 5:33
4. Hungarian Dance No.4 in F sharp minor [Orchestrated by Paul Juon (1872-1940)] 7:52
5. Hungarian Dance No.5 in G minor [Orchestrated by Martin Schmeling (?-1943)] 12:03
6. Hungarian Dance No.6 in D major [Orchestrated by Martin Schmeling] 14:22
7. Hungarian Dance No.7 in F major [Orchestrated by Martin Schmeling] 17:31
8. Hungarian Dance No.8 in A minor [Orchestrated by Hans GĂĄl (1890-1987)] 19:06
9. Hungarian Dance No.9 in E minor [Orchestrated by Hans GĂĄl] 21:57
10. Hungarian Dance No.10 in F major [Orchestrated by Johannes Brahms] 23:35
11. Hungarian Dance No.11 in D minor [Orchestrated by Albert Parlow (?-1888)] 25:15
12. Hungarian Dance No.12 in D minor [Orchestrated by Albert Parlow] 27:42
13. Hungarian Dance No.13 in D major [Orchestrated by Albert Parlow] 30:02
14. Hungarian Dance No.14 in D minor [Orchestrated by Albert Parlow] 31:40
15. Hungarian Dance No.15 in B flat major [Orchestrated by Albert Parlow] 33:15
16. Hungarian Dance No.16 in F major [Orchestrated by Albert Parlow] 35:59
17. Hungarian Dance No.17 in F sharp minor [Orchestrated by AntonĂn DvoĆĂĄk (1841-1904)] 38:19
18. Hungarian Dance No.18 in D major [Orchestrated by AntonĂn DvoĆĂĄk] 41:10
19. Hungarian Dance No.19 in B minor [Orchestrated by AntonĂn DvoĆĂĄk] 42:34
20. Hungarian Dance No.20 in E minor [Orchestrated by AntonĂn DvoĆĂĄk] 44:31
21. Hungarian Dance No.21 in E minor [Orchestrated by AntonĂn DvoĆĂĄk] 46:58
Wiener Philharmoniker
Claudio Abbado, conductor
Recorded in the Sofiensaal, Wien
Deutsche Grammophon 1982
(HD 1080p â Audio video)
âą
Faces of Classical Music
http://facesofclassicalmusic.
Category
People & Blogs
https://listverse.com/âŠ/10-
10 Best Uses Of Classical Music In Classic Cartoons
I grew up watching Bugs Bunny, Tom and Jerry, and Popeye cartoons,
because they were regularly shown on the independent stations here in
St. Louis. (Disney cartoons werenât readily available unless the Sunday
night Wonderful World of Disney show featured one of them.) Those
cartoons helped develop my love of classical music. (Sorry, Mom. You
were a huge musical influence, but not quite as much as Bugs Bunny!)
While the vast majority of the cartoons of the 1930s-1950s made
excellent use of popular music and original compositions, they also used
classical music to great effect, creating some of the finest animated
masterpieces of all time.
Rossiniâs overtures were popular with
cartoonists, as were Lisztâs Hungarian rhapsodies and Brahmsâ Hungarian
dances. In cartoon-land, Beethovenâs Moonlight Sonata became synonymous
with quiet, moonlit scenes, while the opening notes to his Fifth
Symphony were used to introduce Nazis during World War II. The final
movement of Lisztâs Les Preludes frequently introduced some cartoons.
Any favorites youâd add to this list? Enjoy!
The Band Concert
1935
[youtube=http://www.youtube.
Music: Rossiniâs William Tell Overture
Made before the William Tell Overture became identified as The Lone
Rangerâs theme, The Band Concert features bandleader Mickey leading an
outdoor performance. While the band plows through the overture, Donald
Duck continually interrupts by playing âTurkey in the Strawâ on his
recorder.
9
Pigs in a Polka
1943
[youtube=http://www.youtube.
Music: Brahmsâ Hungarian Dances #5, 7, 6 and 17 (they appear in that order)
The familiar story of the three little pigs was a popular vehicle for
cartoonists. This Warner Bros. version cleverly syncs the action with
Brahmsâ music, so much so that the music seems like a fifth character.
8
Baton Bunny
1959
[youtube=http://www.youtube.
Music: Von Suppeâs A Morning, Noon and Night in Vienna
Bugs is the conductor of a musician-less orchestra. He performs Von
Suppeâs âMorning, Noon and Night in Vienna,â but with a twist: He turns
part of it into a cowboys and Indians saga, using his ears as props.
7
Magical Maestro
1952
[youtube=http://www.youtube.
Music: Largo al factotum aria from Rossiniâs Barber of Seville opera
This famous aria was never showcased better in a cartoon than in this
Tex Avery romp (although Long-Haired Hare comes close). After a two-bit
magician fails to convince Poochini, the âworldâs greatest baritone,â to
let him into the opera singerâs act, the magician uses his wand to make
life quite difficult for Poochini. Itâs one of Averyâs absolute best.
Itâs often cut these days because of some unfortunate racial
stereotypes, but you can still find the uncut original. Note: Watch for
the fantastic bit where Poochini âbreaks the fourth wallâ and plucks a
hair from the âfilm.â
6
Tom and Jerry in the Hollywood Bowl
1950
[youtube=http://www.youtube.
Music: Johann Strauss IIâs Die Fledermaus
Tom is the conductor of an orchestra of cats. Naturally, Jerry wants in
on the act, and of course, Tom repeatedly shoes him away. Excellent
choreography in this one. And both Tom and Jerry look pretty sharp in
those tuxes.
5
A Corny Concerto
1943
[youtube=http://www.youtube.
Music: Tchaikovskyâs Piano Concerto #1, Straussâ Tales from the Vienna Woods and The Blue Danube
Warner Bros. frequently poked fun at Disney, especially considering
many animators migrated from Disney to Warner Bros. (and MGM). A Corny
Concerto rips on Disneyâs Fantasia (see #2), starting with Elmer
appearing as an unshaven Stokowski introducing the two segments. The
first segment is a wild romp in the Vienna woods with Bugs, Porky and an
unnamed dog. The second is more standard fare of a duck protecting a
family of swans from a vulture.
4
The Cat Concerto
1947
[youtube=http://www.youtube.
Music: Lisztâs Hungarian Rhapsody #2
The Cat Concerto won the Academy Award for Short Subjects-Cartoons in
1946. Warner Bros. released a nearly identical cartoon the same year,
Rhapsody Rabbit, which had many of the same gags. Both MGM and Warner
Bros. accused the other of plagiarism, but nothing official came of it.
Itâs a toss-up as to whether The Cat Concerto or Rhapsody Rabbit is the
better cartoon. Also watch Rhapsody in Rivets, an Oscar-nominated Warner
Bros. cartoon that features the construction of the âUmpire State
Buildingâ while the foreman/conductor leaders the show.
3
The Rabbit of Seville
1950
[youtube=http://www.youtube.
Music: Rossiniâs Barber of Seville Overture
Bugs does Rossini in a beautifully timed and written masterpiece. Elmer
chases Bugs into a theater. Bugs and an unwilling Elmer act out
Rossiniâs âBarber of Seville,â with Bugs giving Elmer a full head
manicure. Best part: Bugs uses his ears to massage Elmerâs bald head.
Some of the lyrics: âHey you! Donât look so perplexed/why must you be
vexed/canât you see youâre next? Yes, youâre next. Youâre so next!â and
this one: âThere! Youâre nice and clean! Although your face looks like
it might have gone through a machine.â (Note: The music here is from the
overture, while the music from #7 is from the famous aria of the
opera.) The film quality is not good but this is the only English
language version I could find on youtube.
2
The Sorcererâs Apprentice
1940
[youtube=http://www.youtube.
Music: Dukasâ The Sorcererâs Apprentice
Fantasia is one of Disneyâs greatest films. Itâs a safe bet to say that
more people saw the segments of Fantasia as one-off cartoons on TV than
actually saw the movie in the theater. The best part (and probably
best-known) is the Sorcererâs Apprentice, with Mickey as the apprentice
who literally gets in over his head. The rest of the music featured in
Fantasia was: Bachâs Toccata and Fugue in D Minor, Tchaikovskyâs
Nutcracker Suite, Stravinskyâs The Rite of Spring, Beethovenâs Sixth
Symphony, Ponchielliâs The Dance of the Hours, Mussorgskyâs Night on
Bald Mountain, and Schubertâs Ave Maria.
1
Whatâs Opera, Doc?
1957
[dailymotion id=xelqe]
Music: Wagnerâs Ring Cycle
Bugs and Elmer Fudd do Wagner in this Chuck Jones masterpiece. Some may
have put Fantasia first, but this Bugs Bunny short is consistently
ranked as the best Bugs Bunny cartoon of all time, and usually the best
of all cartoon shorts. Jones reduces Wagnerâs whole Ring saga to 6Âœ
minutes in a hilarious parody â and itâs one of the only times Elmer
actually âgetsâ Bugs. Youâll never listen to âFlight of the Valkyriesâ
again without hearing Elmer sing, âKill the wabbit, kill the wabbit,
kill the wabbit!â
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A következĆ 108 Buddha idĂ©zet testesĂti meg a lelki vezetĆ hangsĂșlyt az egyĂŒttĂ©rzĂ©sre, a bĂ©kĂ©re Ă©s a boldogsĂĄgra.
Buddha idĂ©zetek az Ă©letrĆl
âJobb, ha önmagad meghĂłdĂtja, mint ezer csatĂĄt nyerni. Akkor a gyĆzelem a tiĂ©d. Nem lehet tĆled venni. â-Buddha
âHa
tudnĂĄd, mit tudok arrĂłl, hogy milyen hatalomra adhatsz, nem hagynĂĄd,
hogy egyetlen Ă©tkezĂ©st adjunk anĂ©lkĂŒl, hogy valamilyen mĂłdon
megosztanĂĄnk.â
- Ismerje meg ezt a vĂzbĆl: hangosan fröccsen a patak, de az ĂłceĂĄnok mĂ©lysĂ©ge nyugodt.
- Soha nem lĂĄtom, mi törtĂ©nt; Csak azt lĂĄtom, mit kell tenni. â
- Csak azt veszĂted el, amire ragaszkodsz.
âA mĂșlt mĂĄr elment, a jövĆ mĂ©g nincs itt. Csak egy pillanat van ahhoz, hogy Ă©lhessen.
- A baj az, hogy Ășgy gondolja, hogy van ideje.
âMikor jĂĄrsz Ă©s eszik Ă©s utazsz, legyen ott, ahol vagy. EllenkezĆ esetben hiĂĄnyzik az Ă©leted nagy rĂ©sze. â-Buddha
âA te munkĂĄd az, hogy felfedezd a munkĂĄdat, majd az egĂ©sz szĂveddel, hogy magadnak adjĂĄtok.
âHiggye
el semmit, fĂŒggetlenĂŒl attĂłl, hogy hol olvassa el, vagy aki azt mondta,
nem szĂĄmĂt, ha azt mondtam volna, kivĂ©ve, ha egyetĂ©rt a sajĂĄt okaival
Ă©s a sajĂĄt jĂłzan Ă©szĂ©vel.â
- A nyelv olyan, mint egy Ă©les kĂ©s⊠Megöli a vĂ©r nĂ©lkĂŒl.
âTanĂtsd
meg ezt a hĂĄrmas igazsĂĄgot mindenkinek: NagylelkƱ szĂv, kedves beszĂ©d,
Ă©s a szolgĂĄlat Ă©s az egyĂŒttĂ©rzĂ©s Ă©lete az, ami megĂșjĂtja az
emberisĂ©get.â
âMinden ember a sajĂĄt egĂ©szsĂ©gĂ©nek vagy betegsĂ©gĂ©nek szerzĆje.â -Buddha
âA hazugsĂĄgtĂłl valĂł tartĂłzkodĂĄs lĂ©nyegĂ©ben egĂ©szsĂ©ges.â
âKerĂŒlje a gonosz tetteket, mint az ember, aki szereti az Ă©letet, hogy elkerĂŒlje a mĂ©rgeket.â
Buddha idézetek a meditåcióról
âA haragra tartĂĄs olyan, mint az ivĂłvĂz mĂ©rgezĂ©se, Ă©s arra szĂĄmĂtva, hogy a mĂĄsik szemĂ©ly meghal.â
- Mit gondolsz, te leszel. Amit Ășgy Ă©rzel, vonzza. Mit kĂ©pzelsz, lĂ©trehozsz.
âA
meditåció bölcsességet hoz; a meditåció hiånya tudatlansågot hagy.
Ismerje meg jĂłl, mi vezet elĆre, Ă©s mi tartja vissza, Ă©s vĂĄlassza ki az
utat, amely a bölcsessĂ©ghez vezet. â-Buddha
âCsak kĂ©t hiba lehet az igazsĂĄg felĂ© vezetĆ Ășt mentĂ©n; nem megy egĂ©szen, Ă©s nem indul el.
- Senki sem ment meg minket, hanem magunkat. Senki sem tud, Ă©s senki sem. Magunknak meg kell jĂĄrnunk az utat.
-
Ha egy ember gondolatai sĂĄrosak, ha meggondolatlan Ă©s megtĂ©vesztĆ,
hogyan viselheti a sårga köpenyt? Aki a sajåt természetének mestere,
fényes, tiszta és igaz, valóban viselheti a sårga köpenyt.
âA harag
soha nem fog eltƱnni mindaddig, amĂg az elgondolkodĂĄs gondolatait
meggondoljåk. A harag csak akkor fog eltƱnni, amint elfelejtik a harag
gondolatait.
- A tested Ă©rtĂ©kes. A mi felĂ©bredĂ©sĂŒnk. Kezelje gondosan. â-Buddha
-
Mert hamarosan a testet eldobjĂĄk, akkor mit Ă©rez? A haszontalan
faanyag, a földön fekszik, aztån mit tud? A legrosszabb ellenséged nem
ĂĄrthat neked annyira, mint a sajĂĄt gondolataid, ĆrzĂ©s nĂ©lkĂŒl. De ha
egyszer elsajĂĄtĂtottĂĄk, senki sem segĂthet neked annyira, mĂ©g az apĂĄdnak
vagy az anyĂĄdnak sem.
âArra kell törekednĂŒnk, hogy megĂ©rtsĂŒk a
szenvedések és a betegségek alapjåt - és az egészségre és a jóllétre
törekedjĂŒnk, miközben az Ășton jĂĄrunk.â
âHa elĂ©g csendes vagy,
hallani fogod az univerzum ĂĄramlĂĄsĂĄt. Ărezni fogja a ritmusĂĄt. Megy ez
az ĂĄramlĂĄs. A boldogsĂĄg elĆtt ĂĄll. A meditĂĄciĂł kulcsfontossĂĄgĂș.
Buddha idĂ©zetek a bĂ©kĂ©rĆl
âJobb, mint ezer ĂŒreges szĂł, egy szĂł, ami bĂ©kĂ©t hoz.â -Buddha
- A bĂ©ke belĂŒlrĆl szĂĄrmazik. Ne keresse meg.
âAzok, akik szabadon gondolkodnak, bĂ©kĂ©t talĂĄlnak.â
âGonosznak kell lennie, hogy a jĂł bizonyĂtsa a tisztasĂĄgĂĄt fölötte. â
âA magad meghĂłdĂtĂĄsa nagyobb feladat, mint mĂĄsok meghĂłdĂtĂĄsa.â
âA
létezés teljes titka, hogy nincs félelem. Soha ne félj attól, hogy mi
lesz tĆled, senki sem fĂŒgg. Csak az a pillanat, amikor elutasĂtod az
összes segĂtsĂ©get, megszabadult.
- ĂllĂtsd be a szĂvedet jĂł dolgokra. CsinĂĄld Ășjra Ă©s Ășjra, Ă©s tele lesz örömmel. â-Buddha
âMinden, ami elejĂ©n van, vĂ©get Ă©r. Legyen bĂ©kessĂ©ged ezzel, Ă©s minden rendben lesz.
âA szenvedĂ©s gyökere a csatolĂĄs.â
Buddha idézetek a spiritualitåsról
âNem lehet utazni az Ășton, amĂg nem maga lett az Ășt.â
âHĂĄrom dolog nem lehet hosszĂș ideig rejtve: a nap, a hold Ă©s az igazsĂĄg.â -Buddha
âAz egyetlen igazi kudarc az Ă©letben nem az, hogy igaz legyen a legjobbnak.â
âA tisztasĂĄg vagy a szennyezĆdĂ©s önmagĂĄtĂłl fĂŒgg. Senki sem tudja megtisztĂtani a mĂĄsikat.
âMĂ©gis sok szent szav, amit olvassatok, de sokan beszĂ©lsz, Milyen jĂł akaratot tesznek, ha nem cselekszel rĂĄjuk?
- Ha valakinek megvilĂĄgĂt egy lĂĄmpĂĄt, akkor megvilĂĄgĂtja az utat. - -Buddha
âHa egy virĂĄg egyetlen csodĂĄjĂĄt vilĂĄgosan lĂĄtnĂĄnk, egĂ©sz Ă©letĂŒnk megvĂĄltozna. â
âAzok, akik nem dolgoztak az igazsĂĄg felĂ©, elhagytĂĄk az Ă©let cĂ©ljĂĄt.â
âAz elkĂŒlönĂŒlĂ©sben a vilĂĄg legnagyobb nyomorĂșsĂĄga van; egyĂŒttĂ©rzĂ©sben rejlik a vilĂĄg valĂłdi ereje.
âHa nem talĂĄlsz senkit, aki tĂĄmogatnĂĄ a spirituĂĄlis utat, egyedĂŒl sĂ©tĂĄlj. Nincs Ă©rettsĂ©gƱ tĂĄrsasĂĄg.
- KĂ©szĂtsd el a sajĂĄt ĂŒdvössĂ©gedet. Nem fĂŒgg mĂĄsoktĂłl.
âMindazonĂĄltal sok szent szav, amit olvassatok, de sokan beszĂ©lsz, milyen jĂł akaratot fognak tenni, ha nem