For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.
KUSHINARA NIBBANA BHUMI PAGODA-is a 18 feet Dia All White Pagoda with a table or, but be sure to having above head level based on the usual use of the room.
At
WHITE HOME
668, 5A main Road, 8th Cross, HAL III Stage, Prabuddha Bharat Puniya Bhumi Bengaluru
Magadhi Karnataka State PRABUDDHA BHARAT >> Sutta Piṭaka >> Buddha’s own words on 115) Classical Yoruba-Yoruba Yoruba,116) Classical Zulu-I-Classical Zulu
in 116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka
in Buddha’s own words and Important Places like Lumbini, Bodh gaya,
Saranath, Kushinara, Etc., in 3D 360 degree circle vision akin to
Circarama
Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
SN 35.20 (S iv 13)
Abhinanda Sutta
— Delight — in 29) Classical English,Roman,
79) Classical Persian-کلاسیک فارسی
80) Classical Polish-Język klasyczny polski,81) Classical Portuguese-Português Clássico,82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,83) Classical Romanian-Clasic românesc,84) Classical Russian-Классический русский,85) Classical Samoan-Samoan Samoa,86) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,88) Classical Serbian-Класични српски,89) Classical Sesotho-Seserbia ea boholo-holo,90) Classical Shona-Shona Shona,91) Classical Sindhi,92) Classical Sinhala-සම්භාව්ය සිංහල,93) Classical Slovak-Klasický slovenský94) Classical Slovenian-Klasična slovenska,95) Classical Somali-Soomaali qowmiyadeed,96) Classical Spanish-Español clásico,97) Classical Sundanese-Sunda Klasik,98) Classical Swahili,Kiswahili cha Classical,99) Classical Swedish-Klassisk svensk,100) Classical Tajik-тоҷикӣ классикӣ,101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,102) Classical Tatar,103) Classical Telugu- క్లాసికల్ తెలుగు,104) Classical Thai-ภาษาไทยคลาสสิก,105) Classical Turkish-Klasik Türk,106) Classical Turkmen,107) Classical Ukrainian-Класичний український,108) Classical Urdu- کلاسیکی اردو
[abhinanda]
Buddha’s own words on
There is no escape for whoever delights in sense objects.
One,
bhikkhus, who delights in (visible) forms, delights in
unsatisfactoriness. Of one who delights in unsatisfactoriness, I say:
‘he is not liberated from unsatisfactoriness’.
One, bhikkhus, who
delights in sounds, delights in unsatisfactoriness. Of one who delights
in unsatisfactoriness, I say: ‘he is not liberated from
unsatisfactoriness’.
One, bhikkhus, who delights in odors,
delights in unsatisfactoriness. Of one who delights in
unsatisfactoriness, I say: ‘he is not liberated from
unsatisfactoriness’.
One, bhikkhus, who delights in tastes,
delights in unsatisfactoriness. Of one who delights in
unsatisfactoriness, I say: ‘he is not liberated from
unsatisfactoriness’.
One, bhikkhus, who delights in bodily
phenomena, delights in unsatisfactoriness. Of one who delights in
unsatisfactoriness, I say: ‘he is not liberated from
unsatisfactoriness’.
One, bhikkhus, who delights in mental
phenomena, delights in unsatisfactoriness. Of one who delights in
unsatisfactoriness, I say: ‘he is not liberated from
unsatisfactoriness’.
One, bhikkhus, who does not delight in
(visible) forms, does not delight in unsatisfactoriness. Of one who does
not delight in unsatisfactoriness, I say: ‘he is liberated from
unsatisfactoriness’.
One, bhikkhus, who does not delight in
sounds, does not delight in unsatisfactoriness. Of one who does not
delight in unsatisfactoriness, I say: ‘he is liberated from
unsatisfactoriness’.
One, bhikkhus, who does not delight in
odors, does not delight in unsatisfactoriness. Of one who does not
delight in unsatisfactoriness, I say: ‘he is liberated from
unsatisfactoriness’.
One, bhikkhus, who does not delight in
tastes, does not delight in unsatisfactoriness. Of one who does not
delight in unsatisfactoriness, I say: ‘he is liberated from
unsatisfactoriness’.
One, bhikkhus, who does not delight in
bodily phenomena, does not delight in unsatisfactoriness. Of one who
does not delight in unsatisfactoriness, I say: ‘he is liberated from
unsatisfactoriness’.
One, bhikkhus, who does not delight in mental phenomena, does not delight in unsatisfactoriness.
Of one who does not delight in unsatisfactoriness, I say: ‘he is liberated from unsatisfactoriness’.
>> سوټا پییاکا >>
Saṃyutt Nikāya >> Saḷāyatana Saṃyutta
SN 35.20 (S iv 13)
ابهینند سټاټا
د بودا خپل ټکي په
- خوند - د ننګونو ، سندرې ، میوزیک ، مزاح او ویډیوګانو سره
[ابهیندا]
د بودا خپل ټکي په
هیڅ څوک د خلاصون لپاره نشته څوک چې په احساساتو شیانو خوښ شي.
یو
، بخخس ، څوک چې (څرګندیدونکي) ب inو کې خوښوي ، د نا رضایتۍ څخه خوښ دي. د
هغه چا څخه چې په نا رضایتي خوښ وي ، زه وایم: “هغه د اطمینان نه خلاص شوی
نه دی”.
یو ، بخخس ، څوک چې په غږونو کې خوشحاله کوي ، د نا رضایتۍ
څخه خوښوي. د هغه چا څخه چې په نا رضایتي خوښ وي ، زه وایم: “هغه د
اطمینان نه خلاص شوی نه دی”.
یو ، بخخس ، څوک چې په بویونو کې خوند
اخلي ، د نا رضایتۍ څخه خوښ دي. د هغه چا څخه چې په نا رضایتۍ خوښ وي ، زه
وایم: “هغه د نا رضایتۍ څخه آزاد شوی ندی”.
یو ، بخخس ، څوک چې په
خوندونو کې خوند کوي ، په نا رضایتي کې خوښ دي. د هغه چا څخه چې په نا
رضایتي خوښ وي ، زه وایم: “هغه د اطمینان نه خلاص شوی نه دی”.
یو ،
بکخس ، څوک چې په جسمي پیښو کې خوښ دی ، د نا رضایتۍ څخه خوښ دی. د هغه چا
څخه چې په نا رضایتۍ خوښ وي ، زه وایم: “هغه د نا رضایتۍ څخه آزاد شوی
ندی”.
یو ، بخخس ، څوک چې په فکري پیښې خوښوي ، د نا رضایتۍ څخه خوښ
دي. د هغه چا څخه چې په نا رضایتي خوښ وي ، زه وایم: “هغه د اطمینان نه
خلاص شوی نه دی”.
یو ، بخخس ، څوک چې (څرګندیدونکي) ب inو کې خوښ نه
وي ، د نا رضایتۍ څخه خوند نه اخلي. د هغه چا څخه چې د رضایت څخه خوښ نه
وي ، زه وایم: “هغه د نا رضایتۍ څخه خلاص شوی دی”.
یو ، بخخوس ، څوک
چې په غږونو کې خوشحالي نه کوي ، د نا رضایتۍ څخه خوښ نه کوي. د هغه چا
څخه چې د رضایت څخه خوښ نه وي ، زه وایم: “هغه د نا رضایتۍ څخه خلاص شوی
دی”.
یو ، بخخس ، څوک چې په بویونو کې خوند نه کوي ، په نا رضایتي
خوښ نه کوي. د هغه چا څخه چې په نا رضایتي خوښ نه وي ، زه وایم: ‘هغه د نا
رضایتۍ څخه خلاص شوی دی’.
یو ، بخخس ، څوک چې په خوندونو کې خوند نه
کوي ، د نا رضایتۍ څخه خوښ نه کوي. د هغه چا څخه چې په نا رضایتي خوښ نه
وي ، زه وایم: ‘هغه د نا رضایتۍ څخه خلاص شوی دی’.
یو ، بخخس ، څوک
چې په جسمي پیښو کې خوښ نه وي ، د نا رضایتۍ څخه خوښ ندي. د هغه چا څخه چې
په نا رضایتي خوښ نه وي ، زه وایم: ‘هغه د نا رضایتۍ څخه خلاص شوی دی’.
یو ، بخخس ، څوک چې په فکري پیښې خوښ نه کوي ، د نا رضایتۍ څخه خوښ ندي.
د هغه چا څخه چې په نا رضایتي خوښ نه وي ، زه وایم: ‘هغه د نا رضایتۍ څخه خلاص شوی دی’.
سوتاها کلمه به کلمه
>> سوتا پیناکا >>
Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
SN 35.20 (S iv 13)
ابیناندا سوتا
سخنان خود بودا در مورد
- لذت - با شعار ، آهنگ ، موسیقی ، کمدی و فیلم
[abhinanda]
سخنان خود بودا در مورد
برای هر کس که از اشیا objects حس لذت می برد ، گریزی نیست.
یکی
، bhikkhus ، که از اشکال (قابل مشاهده) لذت می برد ، از عدم رضایتمندی
لذت می برد. درباره کسی که از عدم رضایتمندی لذت می برد ، می گویم: “او از
عدم رضایت رهایی نمی یابد”.
یکی ، bhikkhus ، که از صداها لذت می
برد ، از عدم رضایتمندی لذت می برد. درباره کسی که از عدم رضایت خاطر لذت
می برد ، می گویم: “او از عدم رضایت رهایی نمی یابد”.
یکی ،
bhikkhus ، که از بو خوشحال می شود ، از عدم رضایتمندی لذت می برد. درباره
کسی که از عدم رضایت خاطر لذت می برد ، می گویم: “او از عدم رضایت رهایی
نمی یابد”.
یکی ، bhikkhus ، که از ذائقه لذت می برد ، از عدم
رضایتمندی لذت می برد. درباره کسی که از عدم رضایتمندی لذت می برد ، می
گویم: “او از عدم رضایت رهایی نمی یابد”.
یکی ، بیخخوس ، که از
پدیده های بدنی لذت می برد ، از عدم رضایت خاطر لذت می برد. درباره کسی که
از عدم رضایتمندی لذت می برد ، می گویم: “او از عدم رضایت رهایی نمی یابد”.
یکی
، bhikkhus ، که از پدیده های ذهنی لذت می برد ، از عدم رضایتمندی لذت می
برد. درباره کسی که از عدم رضایت خاطر لذت می برد ، می گویم: “او از عدم
رضایت رهایی نمی یابد”.
یکی ، bhikkhus ، که از اشکال (قابل مشاهده)
لذت نمی برد ، از عدم رضایت خاطر لذت نمی برد. از کسی که از عدم رضایت
خاطر لذت نمی برد ، می گویم: “او از عدم رضایتمندی آزاد می شود”.
یکی
، bhikkhus ، که از صداها لذت نمی برد ، از عدم رضایت خاطر لذت نمی برد.
از کسی که از عدم رضایت خاطر لذت نمی برد ، می گویم: “او از عدم رضایتمندی
آزاد می شود”.
یکی ، bhikkhus ، که از بو خوشحال نمی شود ، از عدم
رضایت خاطر لذت نمی برد. از کسی که از عدم رضایت خاطر لذت نمی برد ، می
گویم: “او از عدم رضایتمندی آزاد می شود”.
یکی ، bhikkhus ، که از
ذائقه لذت نمی برد ، از عدم رضایت خاطر لذت نمی برد. از کسی که از عدم
رضایت خاطر لذت نمی برد ، می گویم: “او از عدم رضایتمندی آزاد می شود”.
یکی
، bhikkhus ، که از پدیده های بدنی لذت نمی برد ، از عدم رضایت خاطر لذت
نمی برد. از کسی که از عدم رضایت خاطر لذت نمی برد ، می گویم: “او از عدم
رضایتمندی آزاد می شود”.
یکی ، bhikkhus ، که از پدیده های ذهنی لذت نمی برد ، از عدم رضایت خاطر لذت نمی برد.
از کسی که از عدم رضایت خاطر لذت نمی برد ، می گویم: “او از عدم رضایتمندی آزاد می شود”.
>> Sutta Piṭaka >>
Sayutta Nikāya >> Saāyatana Sayutta
SN 35,20 (S iv 13)
Abhinanda Sutta
Własne słowa Buddy dalej
- Zachwyt - z pieśniami, piosenkami, muzyką, komediami i filmami
[abhinanda]
Własne słowa Buddy dalej
Nie ma ucieczki dla tego, kto lubi obiekty zmysłowe.
Jeden,
mnisi, który zachwyca się (widzialnymi) formami, rozkoszuje się
niezadowoleniem. O tym, który lubi niezadowolenie, mówię: „nie jest
wyzwolony od niezadowolenia”.
Jeden, mnisi, który zachwyca się
dźwiękami, zachwyca się niezadowoleniem. O tym, który lubi
niezadowolenie, mówię: „nie jest wyzwolony od niezadowolenia”.
Jeden,
mnisi, który zachwyca się zapachami, zachwyca się niezadowoleniem. O
tym, który lubi niezadowolenie, mówię: „nie jest wyzwolony od
niezadowolenia”.
Jeden, mnisi, który zachwyca się smakami,
zachwyca się niedosytem. O kimś, kto lubi niezadowolenie, mówię: „nie
jest wyzwolony od niezadowolenia”.
Jeden, mnisi, który rozkoszuje
się zjawiskami cielesnymi, rozkoszuje się niezadowoleniem. O tym, który
lubi niezadowolenie, mówię: „nie jest wyzwolony od niezadowolenia”.
Jeden,
mnisi, który rozkoszuje się zjawiskami psychicznymi, rozkoszuje się
niezadowoleniem. O tym, który lubi niezadowolenie, mówię: „nie jest
wyzwolony od niezadowolenia”.
Jeden, mnisi, który nie zachwyca
się (widzialnymi) formami, nie cieszy się niezadowoleniem. O kimś, kto
nie zachwyca się niedosytem, mówię: „wyzwolił się z niezadowolenia”.
Jeden,
mnisi, który nie zachwyca się dźwiękami, nie zachwyca się
niezadowoleniem. O kimś, kto nie cieszy się niezadowoleniem, mówię:
„wyzwolił się z niezadowolenia”.
Jeden, mnisi, który nie zachwyca
się zapachami, nie zachwyca się niedosytem. O kimś, kto nie zachwyca
się niedosytem, mówię: „wyzwolił się z niezadowolenia”.
Jeden,
mnisi, który nie zachwyca się smakami, nie zachwyca się niedosytem. O
kimś, kto nie zachwyca się niedosytem, mówię: „wyzwolił się z
niezadowolenia”.
Jeden, mnisi, który nie zachwyca się zjawiskami
cielesnymi, nie cieszy się niezadowoleniem. O kimś, kto nie cieszy się
niezadowoleniem, mówię: „wyzwolił się z niezadowolenia”.
Jeden, mnisi, który nie zachwyca się zjawiskami psychicznymi, nie cieszy się niezadowoleniem.
O kimś, kto nie cieszy się niezadowoleniem, mówię: „wyzwolił się z niezadowolenia”.
>> Sutta Piṭaka >>
Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
SN 35,20 (S iv 13)
Abhinanda Sutta
As próprias palavras de Buda sobre
- Deleite - com cânticos, canções, música, comédia e vídeos
[abhinanda]
As próprias palavras de Buda sobre
Não há escapatória para quem se deleita com os objetos dos sentidos.
Um,
bhikkhus, que se deleita com as formas (visíveis), se deleita com a
insatisfação. De quem se deleita com a insatisfatoriedade, eu digo: ‘ele
não está livre da insatisfatoriedade’.
Um, bhikkhus, que se
deleita com os sons, se deleita com a insatisfação. De quem se delicia
com a insatisfatoriedade, eu digo: ‘ele não está livre da
insatisfatoriedade’.
Um, bhikkhus, que se deleita com os odores,
se deleita com a insatisfação. De quem se deleita com a
insatisfatoriedade, eu digo: ‘ele não se livra da insatisfatoriedade’.
Um,
bhikkhus, que se deleita com os sabores, se deleita com a insatisfação.
De quem se deleita com a insatisfatoriedade, eu digo: ‘ele não está
livre da insatisfatoriedade’.
Um, bhikkhus, que se deleita com os
fenômenos corporais, se deleita com a insatisfação. De quem se deleita
com a insatisfatoriedade, eu digo: ‘ele não está livre da
insatisfatoriedade’.
Um, bhikkhus, que se deleita com os
fenômenos mentais, se deleita com a insatisfação. De quem se deleita com
a insatisfatoriedade, eu digo: ‘ele não está livre da
insatisfatoriedade’.
Um, bhikkhus, que não se deleita com as
formas (visíveis), não se deleita com a insatisfação. De quem não se
deleita com a insatisfação, eu digo: ‘ele está livre da insatisfação’.
Um,
bhikkhus, que não se deleita com sons, não se deleita com a
insatisfação. De quem não se deleita com a insatisfação, eu digo: ‘ele
está livre da insatisfação’.
Um, bhikkhus, que não se deleita com
odores, não se deleita com a insatisfação. De quem não se deleita com a
insatisfação, eu digo: ‘ele está livre da insatisfação’.
Um,
bhikkhus, que não se deleita com gostos, não se deleita com a
insatisfação. De quem não se deleita com a insatisfação, eu digo: ‘ele
está livre da insatisfação’.
Um, bhikkhus, que não se deleita com
os fenômenos corporais, não se deleita com a insatisfação. De quem não
se deleita com a insatisfação, eu digo: ‘ele está livre da
insatisfação’.
Um, bhikkhus, que não se deleita com fenômenos mentais, não se deleita com a insatisfação.
De quem não se deleita com a insatisfação, eu digo: ‘ele está livre da insatisfação’.
ਭਿੱਖੂਸ, ਜੋ (ਵੇਖਣਯੋਗ) ਰੂਪਾਂ ਵਿਚ ਅਨੰਦ ਲੈਂਦਾ ਹੈ, ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਅਨੰਦ ਲੈਂਦਾ
ਹੈ. ਇਕ ਜੋ ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟੀ ਤੋਂ
ਮੁਕਤ ਨਹੀਂ ਹੈ’.
ਭਿੱਖੁਸ, ਜੋ ਆਵਾਜ਼ਾਂ ਵਿਚ ਪ੍ਰਸੰਨ ਹੁੰਦਾ ਹੈ, ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖ਼ੁਸ਼ ਹੁੰਦਾ ਹੈ.
ਇਕ ਜੋ ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟੀ ਤੋਂ
ਮੁਕਤ ਨਹੀਂ ਹੈ’.
ਭਿੱਖੁਸ, ਜੋ ਮਹਿਕਾਂ ਵਿਚ ਅਨੰਦ ਲੈਂਦਾ ਹੈ, ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖ਼ੁਸ਼ ਹੁੰਦਾ ਹੈ. ਇਕ
ਜੋ ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟੀ ਤੋਂ ਮੁਕਤ
ਨਹੀਂ ਹੈ’.
ਭਿੱਖੁਸ, ਜੋ ਸਵਾਦ ਵਿਚ ਅਨੰਦ ਲੈਂਦਾ ਹੈ, ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ. ਇਕ ਜੋ
ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟੀ ਤੋਂ ਮੁਕਤ ਨਹੀਂ
ਹੈ’.
ਭਿੱਖੁਸ, ਜੋ ਸਰੀਰਕ ਵਰਤਾਰੇ ਵਿਚ ਅਨੰਦ ਲੈਂਦਾ ਹੈ, ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖ਼ੁਸ਼ ਹੁੰਦਾ
ਹੈ. ਇਕ ਜੋ ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟੀ ਤੋਂ
ਮੁਕਤ ਨਹੀਂ ਹੈ’.
ਭੀਖੁਸ, ਜਿਹੜਾ ਮਾਨਸਿਕ ਵਰਤਾਰੇ ਵਿਚ ਅਨੰਦ ਲੈਂਦਾ ਹੈ, ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼ ਹੁੰਦਾ
ਹੈ. ਇਕ ਜੋ ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟੀ ਤੋਂ
ਮੁਕਤ ਨਹੀਂ ਹੈ’.
ਭਿੱਖੁਸ, ਜੋ (ਦਿੱਸਣ ਵਾਲੇ) ਰੂਪਾਂ ਵਿਚ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼
ਨਹੀਂ ਹੁੰਦਾ. ਇਕ ਜੋ ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼ ਨਹੀਂ ਹੁੰਦਾ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ
ਅਸੰਤੁਸ਼ਟੀ ਤੋਂ ਮੁਕਤ ਹੈ’.
ਭੀਖੁਸ, ਜੋ ਆਵਾਜ਼ਾਂ ਵਿਚ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਪ੍ਰਸੰਨ ਨਹੀਂ
ਹੁੰਦਾ. ਉਸ ਵਿਚੋਂ ਇਕ ਜੋ ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼ ਨਹੀਂ ਹੁੰਦਾ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ
ਅਸੰਤੁਸ਼ਟੀ ਤੋਂ ਮੁਕਤ ਹੈ’.
ਭਿੱਖੁਸ, ਜੋ ਮਹਿਕ ਤੋਂ ਖੁਸ਼ ਨਹੀਂ ਹੁੰਦਾ, ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖ਼ੁਸ਼ ਨਹੀਂ ਹੁੰਦਾ. ਇਕ
ਜੋ ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼ ਨਹੀਂ ਹੁੰਦਾ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟੀ ਤੋਂ
ਮੁਕਤ ਹੈ’.
ਭਿੱਖੁਸ, ਜਿਹੜਾ ਸਵਾਦ ਨੂੰ ਪਸੰਦ ਨਹੀਂ ਕਰਦਾ, ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ.
ਇਕ ਜੋ ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼ ਨਹੀਂ ਹੁੰਦਾ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟੀ ਤੋਂ
ਮੁਕਤ ਹੈ’.
ਭਿੱਖੂਸ, ਜਿਹੜਾ ਸਰੀਰਕ ਵਰਤਾਰਿਆਂ ਵਿਚ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ
ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ. ਇਕ ਜੋ ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼ ਨਹੀਂ ਹੁੰਦਾ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ:
‘ਉਹ ਅਸੰਤੁਸ਼ਟੀ ਤੋਂ ਮੁਕਤ ਹੈ’.
>> Sutta Piṭaka >>
Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
SN 35.20 (S iv 13)
Abhinanda Sutta
Cuvintele lui Buddha pe
- Delect - cu cântece, cântece, muzică, comedie și videoclipuri
[abhinanda]
Cuvintele lui Buddha pe
Nu există nicio scăpare pentru cine se delectează cu obiectele de simț.
Unul,
bhikkhus, care se bucură de forme (vizibile), se bucură de
nesatisfacție. Unul care se bucură de nesatisfacție, spun: „nu este
eliberat de nesatisfacție”.
Unul, bhikkhus, care se bucură de
sunete, se bucură de nesatisfacție. Unul care se bucură de
nesatisfacție, spun: „nu este eliberat de nesatisfacție”.
Unul,
bhikkhus, care se bucură de mirosuri, se bucură de nesatisfacție. Din
cel care se bucură de nesatisfacție, spun: „nu este eliberat de
nesatisfacție”.
Unul, bhikkhus, care se bucură de gusturi, se
bucură de nesatisfacție. Unul care se bucură de nesatisfacție, spun: „nu
este eliberat de nesatisfacție”.
Unul, bhikkhus, care se bucură
de fenomenele corporale, se bucură de nesatisfacție. Unul care se bucură
de nesatisfacție, spun: „nu este eliberat de nesatisfacție”.
Unul,
bhikkhus, care se bucură de fenomenele mentale, se bucură de
nesatisfacție. Unul care se bucură de nesatisfacție, spun: „nu este
eliberat de nesatisfacție”.
Unul, bhikkhus, care nu se bucură de
formele (vizibile), nu se bucură de nesatisfacție. Din cel care nu se
încântă în nesatisfacție, spun: „este eliberat de nesatisfacție”.
Unul,
bhikkhus, care nu se bucură de sunete, nu se bucură de nesatisfacție.
Din cel care nu se bucură de nesatisfacție, spun: „este eliberat de
nesatisfacție”.
Unul, bhikkhus, care nu se bucură de mirosuri, nu
se bucură de nesatisfacție. Din cel care nu se bucură de nesatisfacție,
spun: „este eliberat de nesatisfacție”.
Unul, bhikkhus, care nu
se bucură de gusturi, nu se bucură de nesatisfacție. Din cel care nu se
încântă în nesatisfacție, spun: „este eliberat de nesatisfacție”.
Unul,
bhikkhus, care nu se bucură de fenomenele corporale, nu se bucură de
nesatisfacție. Din cel care nu se bucură de nesatisfacție, spun: „este
eliberat de nesatisfacție”.
Unul, bhikkhus, care nu se bucură de fenomenele mentale, nu se bucură de nesatisfacție.
Din cel care nu se bucură de nesatisfacție, spun: „este eliberat de nesatisfacție”.
>> Сутта Пинака >>
Саньютта Никая >> Санаятана Саньютта
SN 35.20 (S iv 13)
Абхинанда Сутта
Собственные слова Будды о
- Восторг - с песнопениями, песнями, музыкой, комедиями и видео
[абхинанда]
Собственные слова Будды о
Нет выхода тому, кто наслаждается объектами чувств.
Один,
монахи, который наслаждается (видимыми) формами, наслаждается
неудовлетворительностью. О том, кто наслаждается
неудовлетворительностью, я говорю: «он не освобожден от
неудовлетворенности».
Один, монахи, наслаждается звуками,
наслаждает неудовлетворительность. О том, кто наслаждается
неудовлетворительностью, я говорю: «он не освобожден от
неудовлетворенности».
Один, бхикшу, который любит запахи,
наслаждается неудовлетворительностью. О том, кто наслаждается
неудовлетворительностью, я говорю: «он не освобожден от
неудовлетворенности».
Тот, монахи, который любит вкус,
наслаждается неудовлетворительностью. О том, кто наслаждается
неудовлетворительностью, я говорю: «он не освобожден от
неудовлетворенности».
Один, бхикшу, который наслаждается
телесными явлениями, наслаждается неудовлетворительностью. О том, кто
наслаждается неудовлетворительностью, я говорю: «он не освобожден от
неудовлетворенности».
Один, бхиккху, который наслаждается
ментальными явлениями, наслаждается неудовлетворительностью. О том, кто
наслаждается неудовлетворительностью, я говорю: «он не освобожден от
неудовлетворенности».
Тот, бхиккху, который не любит (видимые)
формы, не любит неудовлетворенности. О том, кто не любит
неудовлетворенность, я говорю: «он освобожден от неудовлетворенности».
Одного,
монахов, которому не нравятся звуки, не радует неудовлетворительность. О
том, кто не любит неудовлетворенность, я говорю: «он освобожден от
неудовлетворенности».
Тот, бхикшу, который не любит запахи, не
любит неудовлетворенности. О том, кто не любит неудовлетворенность, я
говорю: «он освобожден от неудовлетворенности».
Тот, бхикшу,
который не любит вкусы, не любит неудовлетворенности. О том, кто не
любит неудовлетворенность, я говорю: «он освобожден от
неудовлетворенности».
Тот, бхиккху, который не наслаждается
телесными явлениями, не любит неудовлетворенности. О том, кто не любит
неудовлетворенность, я говорю: «он освобожден от неудовлетворенности».
Один, монахи, не находящий удовольствия в ментальных явлениях, не испытывает удовольствия от неудовлетворенности.
О том, кто не любит неудовлетворенность, я говорю: «он освобожден от неудовлетворенности».
>> Sutta Piṭaka >>
Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
SN 35.20 (S iv 13)
Abhinanda Sutta
O upu a Buddha lava ia
- Fiafia - ma pese, pese, musika, malie ma vitio
[abhinanda]
O upu a Buddha lava ia
E leai se sola ese mo soʻo se tasi e fiafia i ni mea faitino.
Tasi,
bhikkhus, o le e fiafia i (vaaia) fomu, fiafia i le le faamalieina. I
se tasi e fiafia i le le faʻamalieina, ou te fai atu: ‘e le
faʻasaʻolotoina o ia mai le le faʻamalieina’.
Tasi, bhikkhus, o
le fiafia i leo, fiafia i le le faamalieina. I se tasi e fiafia i le le
faʻamalieina, ou te fai atu: ‘e le faʻasaʻolotoina o ia mai le le
faʻamalieina’.
Tasi, bhikkhus, o le fiafia i manogi, fiafia i le
le faamalieina. I se tasi e fiafia i le le faʻamalieina, ou te fai atu:
‘e le faʻasaʻolotoina o ia mai le le faʻamalieina’.
Tasi,
bhikkhus, o le e fiafia i tofo, fiafia i le le faamalieina. I se tasi e
fiafia i le le faʻamalieina, ou te fai atu: ‘e le faʻasaʻolotoina o ia
mai le le faʻamalieina’.
Tasi, bhikkhus, o le fiafia i foliga
tino, fiafia i le le faamalieina. I se tasi e fiafia i le le
faʻamalieina, ou te fai atu: ‘e le faʻasaʻolotoina o ia mai le
faʻamalieina’.
Tasi, bhikkhus, o le e fiafia i mafaufauga
faalemafaufau, fiafia i le le faamalieina. I se tasi e fiafia i le le
faʻamalieina, ou te fai atu: ‘e le faʻasaʻolotoina o ia mai le
faʻamalieina’.
Tasi, bhikkhus, o le e le fiafia i (vaʻaia) fomu, e
le fiafia i le le faʻamalieina. I se tasi e le fiafia i le le
faʻamalieina, ou te fai atu: ‘ua faasaʻolotoina o ia mai le
faʻamalieina’.
Tasi, bhikkhus, e le fiafia i leo, e le fiafia i
le le faʻamalieina. I se tasi e le fiafia i le le faʻamalieina, ou te
fai atu: ‘ua faasaʻolotoina o ia mai le faʻamalieina’.
Tasi,
bhikkhus, o ia e le fiafia i manogi, e le fiafia i le le faʻamalieina. I
se tasi e le fiafia i le le faʻamalieina, ou te fai atu: ‘ua
faasaʻolotoina o ia mai le faʻamalieina’.
Tasi, bhikkhus, o le e
le fiafia i tofo, e le fiafia i le le faʻamalieina. I se tasi e le
fiafia i le le faʻamalieina, ou te fai atu: ‘ua faasaʻolotoina o ia mai
le faʻamalieina’.
Tasi, bhikkhus, o le e le fiafia i foliga tino,
e le fiafia i le le faʻamalieina. I se tasi e le fiafia i le le
faʻamalieina, ou te fai atu: ‘ua faasaʻolotoina o ia mai le
faʻamalieina’.
Tasi, bhikkhus, o le e le fiafia i mafaufauga faalemafaufau, e le fiafia i le le faʻamalieina.
I se tasi e le fiafia i le le faʻamalieina, ou te fai atu: ‘ua faasaʻolotoina o ia mai le faʻamalieina’.
86) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्,
>> षुत्त Pइṭअक >>
षṃयुत्त णिक्āय >> षḷāयतन षṃयुत्त
ष्ण् 35.20 (ष् इव् 13)
आभिनन्द षुत्त
Bउद्ध’स् ओwन् wओर्द्स् ओन्
— डेलिघ्त् — wइथ् च्हन्त्स्, सोन्ग्स्, मुसिच्, चोमेद्य् अन्द् विदेओस्
[अभिनन्द]
Bउद्ध’स् ओwन् wओर्द्स् ओन्
ठेरे इस् नो एस्चपे fओर् wहोएवेर् देलिघ्त्स् इन् सेन्से ओब्जेच्त्स्.
Oने,
भिक्खुस्, wहो देलिघ्त्स् इन् (विसिब्ले) fओर्म्स्, देलिघ्त्स् इन्
उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो देलिघ्त्स् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् नोत् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
Oने, भिक्खुस्, wहो देलिघ्त्स् इन्
सोउन्द्स्, देलिघ्त्स् इन् उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो देलिघ्त्स्
इन् उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् नोत् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
Oने, भिक्खुस्, wहो देलिघ्त्स् इन्
ओदोर्स्, देलिघ्त्स् इन् उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो देलिघ्त्स्
इन् उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् नोत् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
Oने, भिक्खुस्, wहो देलिघ्त्स् इन्
तस्तेस्, देलिघ्त्स् इन् उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो देलिघ्त्स्
इन् उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् नोत् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
Oने, भिक्खुस्, wहो देलिघ्त्स् इन्
बोदिल्य् फेनोमेन, देलिघ्त्स् इन् उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो
देलिघ्त्स् इन् उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् नोत् लिबेरतेद्
fरोम् उन्सतिस्fअच्तोरिनेस्स्’.
Oने, भिक्खुस्, wहो देलिघ्त्स् इन्
मेन्तल् फेनोमेन, देलिघ्त्स् इन् उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो
देलिघ्त्स् इन् उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् नोत् लिबेरतेद्
fरोम् उन्सतिस्fअच्तोरिनेस्स्’.
Oने, भिक्खुस्, wहो दोएस् नोत्
देलिघ्त् इन् (विसिब्ले) fओर्म्स्, दोएस् नोत् देलिघ्त् इन्
उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो दोएस् नोत् देलिघ्त् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
Oने, भिक्खुस्, wहो दोएस् नोत् देलिघ्त्
इन् सोउन्द्स्, दोएस् नोत् देलिघ्त् इन् उन्सतिस्fअच्तोरिनेस्स्. Of ओने
wहो दोएस् नोत् देलिघ्त् इन् उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस्
लिबेरतेद् fरोम् उन्सतिस्fअच्तोरिनेस्स्’.
Oने, भिक्खुस्, wहो दोएस्
नोत् देलिघ्त् इन् ओदोर्स्, दोएस् नोत् देलिघ्त् इन्
उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो दोएस् नोत् देलिघ्त् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
Oने, भिक्खुस्, wहो दोएस् नोत् देलिघ्त्
इन् तस्तेस्, दोएस् नोत् देलिघ्त् इन् उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो
दोएस् नोत् देलिघ्त् इन् उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् लिबेरतेद्
fरोम् उन्सतिस्fअच्तोरिनेस्स्’.
Oने, भिक्खुस्, wहो दोएस् नोत्
देलिघ्त् इन् बोदिल्य् फेनोमेन, दोएस् नोत् देलिघ्त् इन्
उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो दोएस् नोत् देलिघ्त् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
Oने, भिक्खुस्, wहो दोएस् नोत् देलिघ्त् इन् मेन्तल् फेनोमेन, दोएस् नोत् देलिघ्त् इन् उन्सतिस्fअच्तोरिनेस्स्.
Of ओने wहो दोएस् नोत् देलिघ्त् इन् उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् लिबेरतेद् fरोम् उन्सतिस्fअच्तोरिनेस्स्’.
87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
aon, bhikkhus, a tha a ’gabhail tlachd ann an cruthan (faicsinneach),
a’ gabhail tlachd ann am mì-thoileachas. De aon a tha a ’gabhail tlachd
ann am mì-thoileachas, tha mi ag ràdh:‘ chan eil e air a shaoradh bho
mhì-thoileachas ’.
aon, bhikkhus, a tha a ’gabhail tlachd ann am fuaimean, a’ gabhail
tlachd ann am mì-thoileachas. De aon a tha a ’gabhail tlachd ann am
mì-thoileachas, tha mi ag ràdh:‘ chan eil e air a shaoradh bho
mhì-thoileachas ’.
aon, bhikkhus, a bhios a ’deànamh fàilidhean, a’ gabhail tlachd ann am
mì-thoileachas. De aon a tha a ’gabhail tlachd ann am mì-thoileachas,
tha mi ag ràdh:‘ chan eil e air a shaoradh bho mhì-thoileachas ’.
aon, bhikkhus, a tha a ’gabhail tlachd ann am blas, a’ gabhail tlachd
ann am mì-thoileachas. De aon a tha a ’gabhail tlachd ann am
mì-thoileachas, tha mi ag ràdh:‘ chan eil e air a shaoradh bho
mhì-thoileachas ’.
aon, bhikkhus, a tha a ’gabhail tlachd ann an uinneanan bodhaig, a’
gabhail tlachd ann an neo-thoileachas. De aon a tha a ’gabhail tlachd
ann am mì-thoileachas, tha mi ag ràdh:‘ chan eil e air a shaoradh bho
mhì-thoileachas ’.
aon, bhikkhus, a tha a ’gabhail tlachd ann an inntinn inntinn, a’
gabhail tlachd ann am mì-thoileachas. De aon a tha a ’gabhail tlachd ann
am mì-thoileachas, tha mi ag ràdh:‘ chan eil e air a shaoradh bho
mhì-thoileachas ’.
eil aon, bhikkhus, nach eil a ’gabhail tlachd ann an cruthan
(faicsinneach), a’ gabhail tlachd ann am mì-thoileachas. De aon nach eil
a ’gabhail tlachd ann am mì-thoileachas, tha mi ag ràdh:‘ tha e air a
shaoradh bho mhì-thoileachas ’.
eil aon, bhikkhus, nach eil a ’gabhail tlachd ann am fuaimean, a’
gabhail tlachd ann am mì-thoileachas. De aon nach eil a ’gabhail tlachd
ann am mì-thoileachas, tha mi ag ràdh:‘ tha e air a shaoradh bho
mhì-thoileachas ’.
eil aon, bhikkhus, nach eil a ’gabhail tlachd ann am fàilidhean, a’
gabhail tlachd ann am mì-thoileachas. De aon nach eil a ’gabhail tlachd
ann am mì-thoileachas, tha mi ag ràdh:‘ tha e air a shaoradh bho
mhì-thoileachas ’.
eil aon, bhikkhus, nach eil a ’gabhail tlachd ann am blas, a’ gabhail
tlachd ann am mì-thoileachas. De aon nach eil a ’gabhail tlachd ann am
mì-thoileachas, tha mi ag ràdh:‘ tha e air a shaoradh bho
mhì-thoileachas ’.
eil aon, bhikkhus, nach eil a ’gabhail tlachd ann an uinneanan bodhaig,
a’ gabhail tlachd ann am mì-thoileachas. De aon nach eil a ’gabhail
tlachd ann am mì-thoileachas, tha mi ag ràdh:‘ tha e air a shaoradh bho
mhì-thoileachas ’.
performance of “Hamsterheid” by Scottish tribal pipes and drums group
Clanadonia. This was part of their performances during the 2018 Medieval
Fayre in Perth City centre, Scotland.
led by Tu-Bardh Stormcrow Wilson, with their high energy blend of
tribal rhythms, bagpipes and mayhem have thrilled audiences across the
world and their music has featured in the TV series Outlander. For more
details or their music CDs and downloads please see their website: http://www.clanadonia.co.uk/
are the greatest tribal drum and pipe band to come out of Glasgow,
Scotland. Their high energy mix of celtic beats with highland bagpipes
goes down an absolute strom
must begin by acknowledging that there is a complete absence of two
things in Indian Society. One of these is equality. On the social plane
we have an India based on the principles of graded inequality, which
means elevation for some and degradation for others. On the economic
plane we have a soc…
>> Sutta Piṭaka >>
Saṃyutta Nikāya >> Saḷyatana Saṃyutta
SN 35.20 (S iv 13)
Abhinanda Sutta
Buddaning so’zlari
- zavq - qo’shiqlar, qo’shiqlar, musiqa, komediya va videolar bilan
[abhinanda]
Buddaning so’zlari
Aql-idrokdan zavqlanadigan kishi uchun qochib bo’lmaydi.
Bittasi,
ko’rinadigan shakllarda zavqlanadigan bxikxlar, qoniqarsizligidan
zavqlanishadi. Qoniqarsizlikdan zavqlanadigan kishi haqida aytaman: “u
qoniqarsizlikdan ozod emas”.
Bittasi, tovushlardan zavqlanadigan
bxikxlar, qoniqarsizlikdan zavqlanishadi. Qoniqarsizlikdan zavqlanadigan
kishi haqida aytaman: “u qoniqarsizlikdan xalos bo’lmaydi”.
Biri,
hidlardan zavqlanadigan bxikxlar, qoniqarsizlikdan zavqlanadilar.
Qoniqarsizlikdan zavqlanadigan kishi haqida aytaman: “u qoniqarsizlikdan
ozod emas”.
Bittasi, didi bilan zavqlanadigan bxikxlar,
qoniqarsizligidan zavqlanishadi. Qoniqarsizlikdan zavqlanadigan kishi
haqida aytaman: “u qoniqarsizlikdan xalos bo’lmaydi”.
Bittasi,
tana hodisalaridan zavqlanadigan, qoniqarsizligidan zavqlanadigan
bxikxuslar. Qoniqarsizlikdan zavqlanadigan kishi haqida aytaman: “u
qoniqarsizlikdan ozod emas”.
Bittasi, aqliy hodisalardan
zavqlanadigan, qoniqarsizligidan zavqlanadigan bxikxuslar.
Qoniqarsizlikdan zavqlanadigan kishi haqida aytaman: “u qoniqarsizlikdan
ozod emas”.
Bittasi, ko’rinadigan shakllardan zavqlanmaydigan
bxikxlar, qoniqarsizlikdan zavqlanmaydi. Qoniqarsizlikdan
zavqlanmaydiganlardan men: “u qoniqarsizlikdan xalos bo’ldi”, deyman.
Bittasi,
tovushlardan zavqlanmaydigan bxikxlar, qoniqarsizlikdan zavqlanmaydi.
Qoniqarsizlikdan zavqlanmaydiganlardan men: “u qoniqarsizlikdan xalos
bo’ldi”, deyman.
Biri, hidlardan zavqlanmaydigan bxikxlar,
qoniqarsizlikni yoqtirmaydi. Qoniqarsizlikdan zavqlanmaydiganlardan men:
“u qoniqarsizlikdan xalos bo’ldi”, deyman.
Bittasi, didi bilan
zavqlanmaydigan bxikxus, qoniqarsizligidan zavqlanmaydi.
Qoniqarsizlikdan zavqlanmaydiganlardan men: “u qoniqarsizlikdan xalos
bo’ldi”, deyman.
Tana hodisalaridan zavqlanmaydigan bhikxus,
qoniqarsizlikdan zavqlanmaydi. Qoniqarsizlikdan zavqlanmaydiganlardan
men: “u qoniqarsizlikdan xalos bo’ldi”, deyman.
Biri, aqliy hodisalardan zavqlanmaydigan bxikxlar, qoniqarsizlikdan zavqlanmaydi.
Qoniqarsizlikdan zavqlanmaydiganlardan men: “u qoniqarsizlikdan xalos bo’ldi”, deyman.
https://www.india.gov.in/my-
https://www.writinglaw.com/
https://www.wdl.org/en/item/
http://sarvajan.ambedkar.org/?
http://sarvajan.ambedkar.org/?
http://sarvajan.ambedkar.org/?
http://sarvajan.ambedkar.org/?
https://www.dailymotion.com/
https://constitutioncenter.
http://www.umsonline.org/
https://dictionary.babylon-
https://freeupscmaterial.in/
https://www.
Ambedkar,
Buddhism and Democracy An excerpt from Dr. Ambedkar and Democracy about
Ambedkar’s analysis of the affinities of Buddhism with democracy that
led to his conversion.
At times, it seems that Ambedkar looked at
democracy as a western creation that he had learnt from outside and
imported. Certainly, he has read most of the European and American
political philosophers of democracy and drew most of his inspiration
from outside for drafting the Indian Constitution. His intellectual
affinities with the Western developed during his stays in the United
States and in England. A good part of his ideas ensued from them. He
also waited from the westerners an actual support. In 1931, his “Appeal
on behalf of the Depressed Classes Institute”, by which he tried to
collect 40,000 pounds sterling, asked “the Europeans and the Americans”
to help a “deprived humanity” — a part of the human race (Dr. Ambedkar
often resorted in his Marathi writings to the word manuski in English
translated as “humanness”). However, he found variants of humanism in
the Indian civilization, through Buddhism.Dr. Ambedkar was a religious
person in some ways. He considered that “Religion is absolutely
essential for the development of mankind” and diverged from the
Marxists’ atheism in that respect. But his vision of religion was
overdetermined by social considerations. He rejected Hinduism because he
thought that the caste system was co-substantial to this religion,
whereas equality was inherent in Buddhism:
By remaining in the
Hindu religion nobody can prosper in any way. Because of the
stratification in Hindu religion, it is fact that higher varnas and
castes are benefitted. But what about the others? The moment Brahmin
woman delivers a child, her eyes are focussed towards a post of High
Court Judge where it is lying vacant. On the contrary, when our sweeper
‘woman delivers a child, her eyes are focussed on a post of sweeper
where it is lying vacant. The Varna-System of Hindu religion is
responsible for such a strange social structure. What improvement can
take place from this? Prosperity can be achieved only in the Buddhist
religion.
In the Buddhist religion 75% Bhikkhus were Brahmins.
25% were the Shudras and others. But the Lord Buddha said, « O Bhikkhus,
you have come from different countries and castes ». Rivers flow
separately when they flow in their provinces, but they lose their
identity when they meet the sea. They become one and the same. The
Buddhist Sangh is like an ocean. In this Sangh all are equal.This
reading of Buddhism does not only have social implications – it also has
political implications. Considering that the “religion of the Buddha
gives freedom of thought and freedom of self-development to all”,
Ambedkar argues that “the rise of Buddhism in India was as significant
as the French Revolution” – a political even in the first place.
Ambedkar saw deep affinities between Buddhism and the French Revolution.
In an All-India Radio broadcast speech on 3 October 1954 he declared:
Positively,
my Social Philosophy, may be said to be enshrined in three words:
Liberty, Equality and Fraternity. Let no one, however, say that I have
borrowed my philosophy from the French-Revolution. I have not. My
philosophy has roots in religion and not in political science. I have
derived them from the teachings of my Master, the Buddha. In his
philosophy, liberty and equality had a place. (…) He gave the highest
place to fraternity as the only real safeguard against the denial of
liberty or equality or fraternity which was another name for brotherhood
or humanity, which was again another name for religion.In that sense,
Buddhism is a democratic religion and Ambedkar, eventually found in this
religion the societal values he had tried to promote via political
democracy. Between 1919 and 1949-50 he tried to instill in the Indian
society a more fraternal sense of human relations by making assemblies
places of endosmosis, by arguing in favour of a new unity between the
majority and the minorities within the Constituent assembly itself. To
no avail: fraternity never resulted from these political arrangements.
Hence the last resort device that conversion to Buddhism, a democratic
religion, became in his eyes by the mid-1950s.
This rediscovery
of Buddhism had important implications. If the teaching of the Buddha
was democratic, then democracy is not an invention of the West – as the
manner in which Dr. Ambedkar drew his inspiration from so many European
and American scholars and leaders suggested -, but it’s a product of the
Indian history. In his historic speech of 25 November 1949 where Dr.
Ambedkar presented the final draft of the Indian Constitution to the
Assembly which was to pass it on 26 January 1950, he pointed out that by
becoming a parliamentary constituency “again”, India is back to its
Buddhist roots:It is not that India did not know Parliaments or
Parliamentary Procedure. A study of the Buddhist Bhikshu Sanghas
discloses that not only there were Parliaments—for the Sanghas were
nothing but Parliaments—but the Sanghas knew and observed all the rules
of Parliamentary Procedure known to modern times. They had rules
regarding seating arrangements, rules regarding Motions, Resolutions,
Quorum, Whip, Counting of Votes, Voting by Ballot, Censure Motion,
Regularization, Res Judicata, etc. Although these rules of Parliamentary
Procedure were applied by the Buddha to the meetings of the Sanghas, he
must have borrowed them from the rules of the Political Assemblies
functioning in the country in his time.Such an “invention of the
tradition” (to use the words of Eric Hobsbawm) shows that even in his
interpretation of the historical impact of Buddhism over India, Dr.
Ambedkar remains deeply interested in political ideas. This is evident
from a tangible fact: on 13 October 1956, the day before he converted to
Buddhism in a grand ceremony in Nagpur, he addressed a press conference
in which he announced that he had drafted the constitution of his new
party, the Republican Party of India. (He called it the Republican Party
of India by reference, at the same time, to Lincoln’s American
Republican Party and to the Republics of the Buddhist era in India). In
this charter, it was stated that this party would “stand for the
Parliamentary system of Government as the being the best form of
Government both in the interest of the public and in the interest of the
individual”. This party would also uphold “the secular character of the
State”. These components of Dr. Ambedkar’s ideology of Republicanism
reflect his liberal values, which are even more obvious in his deep
attachment to the rule of law.
>> Kinh Piaka >>
Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
SN 35,20 (S iv 13)
Abhinanda Sutta
Lời của chính Đức Phật về
- Thỏa thích - với các bài thánh ca, bài hát, âm nhạc, hài kịch và video
[abhinanda]
Lời Phật dạy về
Không có lối thoát cho bất cứ ai đam mê các đối tượng cảm giác.
Một,
các Tỳ kheo, những người thích thú trong các hình thức (hữu hình),
thích thú trong sự không thỏa mãn. Đối với một người thích sự không thỏa
mãn, tôi nói: ‘người đó không được giải phóng khỏi sự không thỏa mãn’.
Một,
các Tỳ kheo, người thích âm thanh, thích sự không thỏa mãn. Đối với một
người thích sự không thỏa mãn, tôi nói: ‘người đó không được giải phóng
khỏi sự không thỏa mãn’.
Một, các Tỳ kheo, người thích mùi,
thích sự không thỏa mãn. Đối với một người thích sự không thỏa mãn, tôi
nói: ‘anh ta không được giải phóng khỏi sự không thỏa mãn’.
Một,
này các Tỳ kheo, những người ham thích sở thích, ham thích sự không thỏa
mãn. Đối với một người thích sự không thỏa mãn, tôi nói: ‘người đó
không được giải phóng khỏi sự không thỏa mãn’.
Một, các Tỳ khưu,
những người thích thú trong các hiện tượng của cơ thể, thích thú với sự
không thỏa mãn. Đối với một người thích sự không thỏa mãn, tôi nói:
‘người đó không được giải phóng khỏi sự không thỏa mãn’.
Một, các
Tỳ kheo, người thích thú với các hiện tượng tâm, thích thú trong sự
không thỏa mãn. Đối với một người thích sự không thỏa mãn, tôi nói: ‘anh
ta không được giải phóng khỏi sự không thỏa mãn’.
Một, các Tỳ
kheo, những người không thích thú với những hình thức (hữu hình), không
thích thú với sự không thỏa mãn. Đối với một người không thích sự không
thỏa mãn, tôi nói: ‘người đó được giải phóng khỏi sự không thỏa mãn’.
Một,
này các Tỳ khưu, những người không thích âm thanh, không thích sự không
thỏa mãn. Đối với một người không thích sự không thỏa mãn, tôi nói:
‘người đó được giải phóng khỏi sự không thỏa mãn’.
Một, các
Tỳ-kheo, người không thích mùi, không thích sự không thỏa mãn. Đối với
một người không thích sự không thỏa mãn, tôi nói: ‘người đó được giải
phóng khỏi sự không thỏa mãn’.
Một, các Tỳ-kheo, người không
thích thú với thị hiếu, không thích sự không thỏa mãn. Đối với một người
không thích sự không thỏa mãn, tôi nói: ‘người đó được giải phóng khỏi
sự không thỏa mãn’.
Một, này các Tỳ khưu, những người không thích
thú với các hiện tượng thân thể, không thích thú với sự không thỏa mãn.
Đối với một người không thích sự không thỏa mãn, tôi nói: ‘người đó
được giải phóng khỏi sự không thỏa mãn’.
Một, này các Tỳ kheo, người không thích thú với các hiện tượng tinh thần, không thích sự không thỏa mãn.
Đối với một người không thích sự không thỏa mãn, tôi nói: ‘người đó được giải phóng khỏi sự không thỏa mãn’.
>> Sutta Piṭaka >>
Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
SN 35.20 (S iv 13)
Abhinanda Sutta
Geiriau Bwdha ei hun ymlaen
- Delight - gyda siantiau, caneuon, cerddoriaeth, comedi a fideos
[abhinanda]
Geiriau Bwdha ei hun ymlaen
Nid oes dianc i bwy bynnag sy’n ymhyfrydu mewn gwrthrychau synnwyr.
Mae
un, bhikkhus, sy’n ymhyfrydu mewn ffurfiau (gweladwy), yn ymhyfrydu
mewn anfodlonrwydd. O’r un sy’n ymhyfrydu mewn anfodlonrwydd, dywedaf:
‘nid yw’n cael ei ryddhau o anfodlonrwydd’.
Mae un, bhikkhus,
sy’n ymhyfrydu mewn synau, yn ymhyfrydu mewn anfodlonrwydd. O’r un sy’n
ymhyfrydu mewn anfodlonrwydd, dywedaf: ‘nid yw’n cael ei ryddhau o
anfodlonrwydd’.
Mae un, bhikkhus, sy’n ymhyfrydu mewn arogleuon,
yn ymhyfrydu mewn anfodlonrwydd. O’r un sy’n ymhyfrydu mewn
anfodlonrwydd, dywedaf: ‘nid yw’n cael ei ryddhau o anfodlonrwydd’.
Mae
un, bhikkhus, sy’n ymhyfrydu mewn chwaeth, yn ymhyfrydu mewn
anfodlonrwydd. O’r un sy’n ymhyfrydu mewn anfodlonrwydd, dywedaf: ‘nid
yw’n cael ei ryddhau o anfodlonrwydd’.
Mae un, bhikkhus, sy’n
ymhyfrydu mewn ffenomenau corfforol, yn ymhyfrydu mewn anfodlonrwydd.
O’r un sy’n ymhyfrydu mewn anfodlonrwydd, dywedaf: ‘nid yw’n cael ei
ryddhau o anfodlonrwydd’.
Mae un, bhikkhus, sy’n ymhyfrydu mewn
ffenomenau meddyliol, yn ymhyfrydu mewn anfodlonrwydd. O’r un sy’n
ymhyfrydu mewn anfodlonrwydd, dywedaf: ‘nid yw’n cael ei ryddhau o
anfodlonrwydd’.
Nid yw un, bhikkhus, nad yw’n ymhyfrydu mewn
ffurfiau (gweladwy), yn ymhyfrydu mewn anfodlonrwydd. O un nad yw’n
ymhyfrydu mewn anfodlonrwydd, dywedaf: ‘mae’n cael ei ryddhau o
anfodlonrwydd’.
Nid yw un, bhikkhus, nad yw’n ymhyfrydu mewn
synau, yn ymhyfrydu mewn anfodlonrwydd. O un nad yw’n ymhyfrydu mewn
anfodlonrwydd, dywedaf: ‘mae’n cael ei ryddhau o anfodlonrwydd’.
Nid
yw un, bhikkhus, nad yw’n ymhyfrydu mewn arogleuon, yn ymhyfrydu mewn
anfodlonrwydd. O un nad yw’n ymhyfrydu mewn anfodlonrwydd, dywedaf:
‘mae’n cael ei ryddhau o anfodlonrwydd’.
Nid yw un, bhikkhus, nad
yw’n ymhyfrydu mewn chwaeth, yn ymhyfrydu mewn anfodlonrwydd. O un nad
yw’n ymhyfrydu mewn anfodlonrwydd, dywedaf: ‘mae’n cael ei ryddhau o
anfodlonrwydd’.
Nid yw un, bhikkhus, nad yw’n ymhyfrydu mewn
ffenomenau corfforol, yn ymhyfrydu mewn anfodlonrwydd. O un nad yw’n
ymhyfrydu mewn anfodlonrwydd, dywedaf: ‘mae’n cael ei ryddhau o
anfodlonrwydd’.
Nid yw un, bhikkhus, nad yw’n ymhyfrydu mewn ffenomenau meddyliol, yn ymhyfrydu mewn anfodlonrwydd.
O un nad yw’n ymhyfrydu mewn anfodlonrwydd, dywedaf: ‘mae’n cael ei ryddhau o anfodlonrwydd’.
>> Sutta Piṭaka >>
Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
SN 35.20 (isihl. 13)
UAbhinanda Sutta
Amagama kaBuddha kwi
-Yonwabela-ngeengoma, iingoma, umculo, umdlalo ohlekisayo kunye neevidiyo
[abhinanda]
Amagama kaBuddha kwi
Akukho kuphuncula nakubani na ovuyela izinto zengqondo.
Inye,
bhikkhus, ovuyela iifom (ezibonakalayo), uyayoliswa kukungoneliseki.
Kulowo uvuyiswa kukungoneliseki, ndithi: ‘akakhululwanga
kukungoneliseki’.
Inye, bhikkhus, othanda izandi, ovuyela
ukungoneliseki. Kulowo uvuyiswa kukungoneliseki, ndithi: ‘akakhululwanga
kukungoneliseki’.
Inye, bhikkhus, ovuyela amavumba, uyayoliswa
kukungoneliseki. Kulowo uyoliswa kukungoneliseki, ndithi:
‘akakhululwanga kukungoneliseki’.
Inye, bhikkhus, ovuyela incasa,
ovuyela ukungoneliseki. Kulowo uvuyiswa kukungoneliseki, ndithi:
‘akakhululwanga kukungoneliseki’.
Inye, ibhikkhus, ovuyela izinto
zomzimba, uyonwaba kukungoneliseki. Kulowo uvuyiswa kukungoneliseki,
ndithi: ‘akakhululwanga kukungoneliseki’.
Inye, bhikkhus,
ovuyiswa zizinto zengqondo, ovuyela ukungoneliseki. Kulowo uvuyiswa
kukungoneliseki, ndithi: ‘akakhululwanga kukungoneliseki’.
Inye,
bhikkhus, ongonwabisiyo (ebonakalayo) iifom, akayoliswa kukungoneliseki.
Kulowo ongakonwabeliyo ukungoneliseki, ndithi: ‘ukhululwe
kukungoneliseki’.
Inye, ibhikkhus, engayithandiyo imisindo,
ayikonwabisi ukungoneliseki. Kulowo ongakonwabeliyo ukungoneliseki,
ndithi: ‘ukhululwe kukungoneliseki’.
Inye, ibhikkhus, engavuyi
ngevumba, ayikonwabisi ukungoneliseki. Kulowo ongakonwabeliyo
ukungoneliseki, ndithi: ‘ukhululwe kukungoneliseki’.
Inye,
bhikkhus, ongayonwabisiyo incasa, akayoliswa kukungoneliseki. Kulowo
ongakonwabeliyo ukungoneliseki, ndithi: ‘ukhululwe kukungoneliseki’.
Inye,
ibhikkhus, ongayonwabisiyo imeko yomzimba, akayoliswa kukungoneliseki.
Kulowo ongakonwabeliyo ukungoneliseki, ndithi: ‘ukhululwe
kukungoneliseki’.
Inye, bhikkhus, ongayonwabisiyo imeko yengqondo, akayoliswa kukungoneliseki.
Kulowo ongakonwabeliyo ukungoneliseki, ndithi: ‘ukhululwe kukungoneliseki’.
114) Classical Yiddish- קלאסישע ייִדיש
Suttas וואָרט דורך וואָרט
>> Sutta Piṭaka >>
Saṃyutta Nikāya >> Saḷyyatana Saṃyutta
SN 35.20 (S iv 13)
אַבהינאַנדאַ סוטטאַ
די ווערטער פון בודאַ
- דילייט - מיט טשאַנץ, לידער, מוזיק, קאָמעדיע און ווידיאס
[abhinanda]
די ווערטער פון בודאַ
עס איז ניט אַנטלויפן פֿאַר ווער סע דילייץ אין זינען אַבדזשעקץ.
איינער,
בהיקכוס, וואס דילייץ אין (קענטיק) פארמען, דילייץ אין
אַנסאַטיספאַקטערינאַס. פון איינער וואָס איז צופרידן מיט
אַנסאַטיספאַקטערינאַס, איך זאָגן: ‘ער איז נישט באפרייט פון
אַנסאַטיספאַקטערינאַס’.
איינער, בהיקכוס, וואס דילייץ אין סאָונדס,
דילייץ אין אַנסאַטיספאַקטערינאַס. פון איינער וואָס דילייץ
אַנסאַטיספאַקטערינאַס, איך זאָגן: ‘ער איז נישט באפרייט פון
אַנסאַטיספאַקטערינאַס’.
איינער, בהיקכוס, וואָס דילייץ פון
אָודערז, דילייץ אין אַנסאַטיספאַקטערינאַס. פון איינער וואָס איז צופרידן
מיט אַנסאַטיספאַקטערינאַס, איך זאָגן: ‘ער איז נישט באפרייט פון
אַנסאַטיספאַקטערינאַס’.
איינער, בהיקכוס, וואס דילייץ אין טייסץ,
דילייץ אין אַנסאַטיספאַקטערינאַס. פון איינער וואָס דילייץ
אַנסאַטיספאַקטערינאַס, איך זאָגן: ‘ער איז נישט באפרייט פון
אַנסאַטיספאַקטערינאַס’.
איינער, בהיקכוס, וואָס דילייץ אין גוף
דערשיינונגען, דילייץ אין אַנסאַטיספאַקטערינאַס. פון איינער וואָס דילייץ
אַנסאַטיספאַקטערינאַס, איך זאָגן: ‘ער איז נישט באפרייט פון
אַנסאַטיספאַקטערינאַס’.
איינער, בהיקכוס, וואָס דילייץ פון
גייַסטיק דערשיינונגען, דילייץ אין אַנסאַטיספאַקטערינאַס. פון איינער
וואָס איז צופרידן מיט אַנסאַטיספאַקטערינאַס, איך זאָגן: ‘ער איז נישט
באפרייט פון אַנסאַטיספאַקטערינאַס’.
איינער, בהיקכוס, וואָס טוט
נישט פריי אין (קענטיק) פארמען, טוט נישט דערפרייען אין
אַנסאַטיספאַקטערינאַס. פון איינעם וואָס האָט ניט קיין פרייד מיט
אומצופרידנקייט, זאָג איך: ‘ער איז באפרייט פון אומצופרידנקייט’.
איינער,
בהיקכוס, וואס טוט נישט פרייד אין סאָונדס, טוט נישט פאַרגעניגן אין
אַנסאַטיספאַקטערינאַס. פון איינעם וואָס האָט ניט קיין פרייד מיט
אומצופרידנקייט, זאָג איך: ‘ער איז באפרייט פון אומצופרידנקייט’.
איינער,
בהיקכוס, וואָס טוט נישט פאַרגעניגן אין אָודערז, טוט נישט דערפרייען אין
אַנסאַטיספאַקטערינאַס. פון איינעם וואָס האָט ניט קיין פרייד מיט
אומצופרידנקייט, זאָג איך: ‘ער איז באפרייט פון אומצופרידנקייט’.
איינער,
בהיקכוס, וואָס טוט נישט פאַרגעניגן אין טייסץ, טוט נישט דערפרייען אין
אַנסאַטיספאַקטערינאַס. פון איינעם וואָס האָט ניט קיין פרייד מיט
אומצופרידנקייט, זאָג איך: ‘ער איז באפרייט פון אומצופרידנקייט’.
איינער,
בהיקכוס, וואָס טוט נישט דילייטיד מיט באַדאַלי דערשיינונגען, טוט נישט
דערפרייען אין אַנסאַטיספאַקטערינאַס. פון איינעם וואָס האָט ניט קיין
פרייד מיט אומצופרידנקייט, זאָג איך: ‘ער איז באפרייט פון אומצופרידנקייט’.
איינער, בהיקכוס, וואָס טוט נישט פאַרגעניגן אין גייַסטיק דערשיינונגען, טוט נישט דערפרייען אין אַנסאַטיספאַקטערינאַס.
פון איינעם וואָס האָט ניט קיין פרייד מיט אומצופרידנקייט, זאָג איך: ‘ער איז באפרייט פון אומצופרידנקייט’.
115) Classical Yoruba-Yoruba Yoruba,
bhikkhus, ti o ni inudidun si awọn fọọmu (ti o han), ṣe inudidun si
ainitẹlọrun. Ti ẹnikan ti o ni inudidun si ainitẹlọrun, Mo sọ pe: ‘a ko
gba ominira kuro ni itelorun’.
bhikkhus, ti o ni inu didun si awọn ohun, ṣe inudidun si ainitẹlọrun.
Ti ẹnikan ti o ni inudidun si ainitẹlọrun, Mo sọ pe: ‘a ko gba ominira
lọwọ ainitẹlọrun’.
bhikkhus, ti o ni inu didùn ninu awọn oorun, inu didùn ni ainitẹlọrun.
Ti ẹnikan ti o ni inudidun si ainitẹlọrun, Mo sọ pe: ‘a ko gba ominira
kuro ni itelorun’.
bhikkhus, ti o ni igbadun awọn ohun itọwo, ṣe inudidun si ainitẹlọrun.
Ti ẹnikan ti o ni inudidun si ainitẹlọrun, Mo sọ pe: ‘a ko gba ominira
kuro ni itelorun’.
bhikkhus, ti o ni inudidun si awọn iya-iṣe ti ara, ni idunnu ni
ainitẹlọrun. Ti ẹnikan ti o ni inudidun si ainitẹlọrun, Mo sọ pe: ‘a ko
gba ominira lọwọ ainitẹlọrun’.
bhikkhus, ti o ni inudidun ninu awọn iyalẹnu ti opolo, ṣe inudidun si
ainitẹlọrun. Ti ẹnikan ti o ni inudidun si ainitẹlọrun, Mo sọ pe: ‘a ko
gba ominira lọwọ ainitẹlọrun’.
bhikkhus, ti ko ni inudidun si awọn fọọmu (ti o han), ko ni inudidun si
itẹlọrun. Ti ẹnikan ti ko ni inudidun si ainitẹlọrun, Mo sọ pe: ‘o ti
ni ominira kuro ni aitẹlọrun’.
bhikkhus, ti ko ni inudidun si awọn ohun, ko ni inudidun si itẹlọrun.
Ti ẹnikan ti ko ni inudidun si ainitẹlọrun, Mo sọ pe: ‘o ti ni ominira
kuro ni aitẹlọrun’.
bhikkhus, ti ko ni inudidun si awọn oorun, ko ni inudidun si itẹlọrun.
Ti ẹnikan ti ko ni inudidun si ainitẹlọrun, Mo sọ pe: ‘o ti ni ominira
kuro ni aitẹlọrun’.
bhikkhus, ti ko ni inudidun si awọn ohun itọwo, ko ni inudidun si
ainitẹlọrun. Ti ẹnikan ti ko ni inudidun si ainitẹlọrun, Mo sọ pe: ‘o ti
ni ominira kuro ni aitẹlọrun’.
bhikkhus, ti ko ni inudidun si awọn iya-iya ti ara, ko ni inudidun si
ainitẹlọrun. Ti ẹnikan ti ko ni inudidun si ainitẹlọrun, Mo sọ pe: ‘o ti
ni ominira kuro ni aitẹlọrun’.
bi eyin eniyan se mo wipe Olorin Atabatubu maa n fi Orin da awon eniyan
lorun ki o to bere, Beeni ko gbagbe lati joko ti alejo re lati soro
nipa bi won ti bere orin kiko ati ipo ti won wa; iyen Atabatubu.
116) Classical Zulu-I-Classical Zulu,
Suttas izwi nezwi
Qala >> Sutta Piṭaka >>
I-Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
SN 35.20 (S iv 13)
Abhinanda Sutta
Amagama kaBuddha uqobo
- Thokozisa - ngezingoma, izingoma, umculo, amahlaya namavidiyo
[abhinanda]
Amagama kaBuddha uqobo
Akukho ukuphunyula kunoma ngubani othanda izinto zomqondo.
Oyedwa,
u-bhikkhus, ojabulela amafomu (abonakalayo), ujabulela ukungagculiseki.
Ngalowo ojabulela ukungagculiseki, ngithi: ‘akakhululiwe
ekungagculiseki’.
Oyedwa, bhikkhus, othanda imisindo, ojabulela
ukungagculiseki. Ngalowo othokozela ukungagculiseki, ngithi:
‘akakhululiwe ekungagculiseki’.
Oyedwa, bhikkhus, ojabulela
iphunga, ujatshuliswa ukungagculiseki. Ngalowo ojabulela
ukungagculiseki, ngithi: ‘akakhululiwe ekungagculiseki’.
Oyedwa,
u-bhikkhus, othanda ukunambitheka, ujabulela ukungagculiseki. Ngalowo
ojabulela ukungagculiseki, ngithi: ‘akakhululiwe ekungagculiseki’.
Oyedwa,
u-bhikkhus, ojabulela izenzakalo zomzimba, ujabulela ukungagculiseki.
Ngalowo othokozela ukungagculiseki, ngithi: ‘akakhululiwe
ekungagculiseki’.
Oyedwa, u-bhikkhus, ojabulela izinto zengqondo,
ujabulela ukungagculiseki. Ngalowo ojabulela ukungagculiseki, ngithi:
‘akakhululiwe ekungagculiseki’.
Oyedwa, u-bhikkhus, ongajabuli
ngamafomu (abonakalayo), akajabuli ngokungagculiseki. Okomuntu
ongakujabuleli ukungagculiseki, ngithi: ‘ukhululiwe ekungagculini’.
Omunye,
bhikkhus, ongathokozi ngemisindo, akakujabuleli ukungagculiseki.
Okomuntu ongakujabuleli ukungagculiseki, ngithi: ‘ukhululiwe
ekungagculini’.
Oyedwa, ibhikkhus, ongathokozi ngephunga,
akakujabuleli ukungagculiseki. Okomuntu ongakujabuleli ukungagculiseki,
ngithi: ‘ukhululiwe ekungagculini’.
Oyedwa, u-bhikkhus,
ongakujabuleli ukunambitheka, akakujabuleli ukungagculiseki. Okomuntu
ongakujabuleli ukungagculiseki, ngithi: ‘ukhululiwe ekungagculini’.
Oyedwa,
u-bhikkhus, ongajabuli nezehlakalo zomzimba, akathokozi
ngokungagculiseki. Okomuntu ongakujabuleli ukungagculiseki, ngithi:
‘ukhululiwe ekungagculini’.
Oyedwa, u-bhikkhus, ongajabuli nezehlakalo zengqondo, akathokozi ngokungagculiseki.
Okomuntu ongakujabuleli ukungagculiseki, ngithi: ‘ukhululiwe ekungagculini’.
114) Classical Yiddish- קלאסישע ייִדיש
115) Classical Yoruba-Yoruba Yoruba,
116) Classical Zulu-I-Classical Zulu
[EDITOR’S INTRODUCTION]
AUTHOR’S UNPUBLISHED PREFACE
INTRODUCTION
PROLOGUE
BOOK ONE: SIDDHARTH GAUTAMA — HOW A BODHISATTA BECAME THE BUDDHA
Part I — From Birth to Parivraja
Part II — Renunciation for Ever
Part III — In Search of New Light
Part IV — Enlightenment and the Vision of a New Way
Part V — The Buddha and His Predecessors
Part VI — The Buddha and His Contemporaries
Part VII — Comparison and Contrast
BOOK TWO: CAMPAIGN OF CONVERSION
Part I — Buddha and His Vishad Yoga
Part II — The Conversion of the Parivrajakas
Part III — Conversion of the High and the Holy
Part IV — Call from Home
Part V — Campaign for Conversion Resumed
Part VI — Conversion of the Low and the Lowly
Part VII — Conversion of Women
Part VIII — Conversion of the Fallen and the Criminals
BOOK THREE: WHAT THE BUDDHA TAUGHT
Part I — His Place in His Dhamma
Part II — Different Views of the Buddha’s Dhamma
Part III — What is Dhamma
Part IV — What is Not Dhamma
Part V — What is Saddhamma
BOOK FOUR: RELIGION AND DHAMMA
Part I — Religion and Dhamma
Part II — How Similarities in Terminology Conceal Fundamental Difference
Part III — The Buddhist Way of Life
Part IV — His Sermons
BOOK FIVE: THE SANGH
Part I — The Sangh
Part II — The Bhikkhu: the Buddha’s Conception of Him
Part III — The Duties of the Bhikkhu
Part IV — The Bhikkhu and the Laity
Part V — Vinaya for the Laity
BOOK SIX: HE AND HIS CONTEMPORARIES
Part I — His Benefactors
Part II — His Enemies
Part III — Critics of His Doctrines
Part IV — Friends and Admirers
BOOK SEVEN: THE WANDERER’S LAST JOURNEY
Book Seven, Part I — The Meeting of those Near and Dear
Book Seven, Part II — Leaving Vaishali
Book Seven, Part III — His End
BOOK EIGHT: THE MAN WHO WAS SIDDHARTHA GAUTAMA
Book Eight, Part I — His Personality
Book Eight, Part II — His Humanity
Book Eight, Part III — His Likes and Dislikes
EPILOGUE
Ambedkar,
Buddhism and Democracy An excerpt from Dr. Ambedkar and Democracy about
Ambedkar’s analysis of the affinities of Buddhism with democracy that
led to his conversion.
At times, it seems that Ambedkar looked at
democracy as a western creation that he had learnt from outside and
imported. Certainly, he has read most of the European and American
political philosophers of democracy and drew most of his inspiration
from outside for drafting the Indian Constitution. His intellectual
affinities with the Western developed during his stays in the United
States and in England. A good part of his ideas ensued from them. He
also waited from the westerners an actual support. In 1931, his “Appeal
on behalf of the Depressed Classes Institute”, by which he tried to
collect 40,000 pounds sterling, asked “the Europeans and the Americans”
to help a “deprived humanity” — a part of the human race (Dr. Ambedkar
often resorted in his Marathi writings to the word manuski in English
translated as “humanness”). However, he found variants of humanism in
the Indian civilization, through Buddhism.Dr. Ambedkar was a religious
person in some ways. He considered that “Religion is absolutely
essential for the development of mankind” and diverged from the
Marxists’ atheism in that respect. But his vision of religion was
overdetermined by social considerations. He rejected Hinduism because he
thought that the caste system was co-substantial to this religion,
whereas equality was inherent in Buddhism:
By remaining in the
Hindu religion nobody can prosper in any way. Because of the
stratification in Hindu religion, it is fact that higher varnas and
castes are benefitted. But what about the others? The moment Brahmin
woman delivers a child, her eyes are focussed towards a post of High
Court Judge where it is lying vacant. On the contrary, when our sweeper
‘woman delivers a child, her eyes are focussed on a post of sweeper
where it is lying vacant. The Varna-System of Hindu religion is
responsible for such a strange social structure. What improvement can
take place from this? Prosperity can be achieved only in the Buddhist
religion.
In the Buddhist religion 75% Bhikkhus were Brahmins.
25% were the Shudras and others. But the Lord Buddha said, « O Bhikkhus,
you have come from different countries and castes ». Rivers flow
separately when they flow in their provinces, but they lose their
identity when they meet the sea. They become one and the same. The
Buddhist Sangh is like an ocean. In this Sangh all are equal.This
reading of Buddhism does not only have social implications – it also has
political implications. Considering that the “religion of the Buddha
gives freedom of thought and freedom of self-development to all”,
Ambedkar argues that “the rise of Buddhism in India was as significant
as the French Revolution” – a political even in the first place.
Ambedkar saw deep affinities between Buddhism and the French Revolution.
In an All-India Radio broadcast speech on 3 October 1954 he declared:
Positively,
my Social Philosophy, may be said to be enshrined in three words:
Liberty, Equality and Fraternity. Let no one, however, say that I have
borrowed my philosophy from the French-Revolution. I have not. My
philosophy has roots in religion and not in political science. I have
derived them from the teachings of my Master, the Buddha. In his
philosophy, liberty and equality had a place. (…) He gave the highest
place to fraternity as the only real safeguard against the denial of
liberty or equality or fraternity which was another name for brotherhood
or humanity, which was again another name for religion.In that sense,
Buddhism is a democratic religion and Ambedkar, eventually found in this
religion the societal values he had tried to promote via political
democracy. Between 1919 and 1949-50 he tried to instill in the Indian
society a more fraternal sense of human relations by making assemblies
places of endosmosis, by arguing in favour of a new unity between the
majority and the minorities within the Constituent assembly itself. To
no avail: fraternity never resulted from these political arrangements.
Hence the last resort device that conversion to Buddhism, a democratic
religion, became in his eyes by the mid-1950s.
This rediscovery
of Buddhism had important implications. If the teaching of the Buddha
was democratic, then democracy is not an invention of the West – as the
manner in which Dr. Ambedkar drew his inspiration from so many European
and American scholars and leaders suggested -, but it’s a product of the
Indian history. In his historic speech of 25 November 1949 where Dr.
Ambedkar presented the final draft of the Indian Constitution to the
Assembly which was to pass it on 26 January 1950, he pointed out that by
becoming a parliamentary constituency “again”, India is back to its
Buddhist roots:It is not that India did not know Parliaments or
Parliamentary Procedure. A study of the Buddhist Bhikshu Sanghas
discloses that not only there were Parliaments—for the Sanghas were
nothing but Parliaments—but the Sanghas knew and observed all the rules
of Parliamentary Procedure known to modern times. They had rules
regarding seating arrangements, rules regarding Motions, Resolutions,
Quorum, Whip, Counting of Votes, Voting by Ballot, Censure Motion,
Regularization, Res Judicata, etc. Although these rules of Parliamentary
Procedure were applied by the Buddha to the meetings of the Sanghas, he
must have borrowed them from the rules of the Political Assemblies
functioning in the country in his time.Such an “invention of the
tradition” (to use the words of Eric Hobsbawm) shows that even in his
interpretation of the historical impact of Buddhism over India, Dr.
Ambedkar remains deeply interested in political ideas. This is evident
from a tangible fact: on 13 October 1956, the day before he converted to
Buddhism in a grand ceremony in Nagpur, he addressed a press conference
in which he announced that he had drafted the constitution of his new
party, the Republican Party of India. (He called it the Republican Party
of India by reference, at the same time, to Lincoln’s American
Republican Party and to the Republics of the Buddhist era in India). In
this charter, it was stated that this party would “stand for the
Parliamentary system of Government as the being the best form of
Government both in the interest of the public and in the interest of the
individual”. This party would also uphold “the secular character of the
State”. These components of Dr. Ambedkar’s ideology of Republicanism
reflect his liberal values, which are even more obvious in his deep
attachment to the rule of law.