Fàs
Bolclis, piobairean, cucumbers, curran, pònairean, troich craobhan
todhar os cionn an ADA Eurabhi Planet Earth agus san fhànais. A ‘tighinn
gu ìre gàirnealaireachd agus coille airson sìol agus searbhagan.

DN 16 - (D II 137)

Mahāparinibbāna Sutta

{earrannan}

An stiùireadh mu dheireadh le Buddha air Mahā-Partinibbāna

Bidh
an Sutta seo a ‘cruinneachadh diofar stiùireadh am Buddha airson
luchd-leantainn a dhol seachad, a tha ga dhèanamh na sheata stiùireadhan
glè chudromach dhuinn an-diugh.

Nì
mi expound mi air a ‘Bhrath air an Bromma Is e Dhamādādā, ma tha e cho
miannach, cha bhith barrachd Nirachāna-yoni, gun a bhith nas peata, chan
eil Barrachd stàite mì-thoilichte, de mhì-fhortan, de truaighe, tha mi
nad sotālian, le nàdar saor bho stàitean ballrachd, tha e an dùil a
bhith na bhith air an sambodi.

Agus tha na, Ānanda,

tha
an t-ainm ris an canar dhmmmādādāsa air an canar, air am bi an
Ariyasāva, mar as urrainn dha a bhith ann fhèin: ‘yonpia, cha robh
barrachd peata ann mì-thoilichte, mì-fhortanach, de mhì-fhortan, de
truaighe, I. A bheil mise na sotālana, le nàdar saor bho stàitean
ballrachd, a tha an dùil gu Sambodi?

An seo, tha Arndada, An Ariaisāvaka air a thoirt seachad le Buddhe Aveccappasāda:

Tha e air a thoirt seachad le Dhame Aveccappasāda:

Tha e air a thomhas le SAṅghe Aveccappasāda:

Tha e air a bhuileachadh le sīla a tha ag aontachadh ris an Ariashas,

Is
e seo, Luchd-iùil Armaida, ris an canar na Ariyasādā, ma tha e nas
fheàrr na miacachāna-yoni-yoni , gun staid mì-mhodhail, de mhì-fhortan,
truaighe, mise a tha mi a ’saoradh bho stàitean ballrachd, tha e an dùil
a bhith na làthaireachd.

Sato Ma tha thu fhathast, Bhikkhus, agus Sampajānos. Is e seo an toirt a-mach dhut.

Agus ciamar, a tha Bhikkhu sato? An seo, Bhikkhus, a Bhikkhu

Mar sin, tha Bhikkhus, na bhikkhu sato. Agus ciamar, tha Bikkhus, na bhikkhu Sampajāno? An seo, Bhikkhus,

Mar sin, tha Bhikkhus, na Bhikkhu Sampajāno. Sato Ma tha thu fhathast, Bhikkhus, agus Sampajānos. Is e seo an toirt a-mach dhut.

- Annanda, an Twin Sala

Tha
craobhan làn de bhlàth, ged nach e seusan flùr a th ‘ann. Agus na
blàthan uisge air corp Tathagataga agus drop agus sgapadh agus tha iad
air an sgarrachadh ann an adhradh an tathagata. Agus sgùradh crorail
celestial agus pùdar sìordainn bhon speur sìos air corp an tathagata,
agus tuiteam agus sgapadh agus tha iad air adhradh ann an Tathagata.
Agus bidh fuaim ghuthan nèamhaidh agus ionnsramaidean nèamhaidh a
‘dèanamh ceòl san èadhar a-mach à urram don Tathagata.

Chan
e seo a chan ann le seo, Luchd-brathaidh, a tha an t-urram, urramach
agus urram a ‘pàigheadh ​​air an Tathāgaea. Ach, Annanda, sameir, sam
bithghhu no Bhikkhuna, Lineman no Laywoman, a tha air fhàgail
dhammadimemamaopama, sāmīcīciPṭipna,

a
‘fuireach a rèir Dhehamma, a tha fiachan, eiread, espaten, a’ pàigheadh
​​ùmhlachd, agus a ‘toirt urram don tòir as fheàrr leis an ùmhlachd as
sàr-mhath. Mar sin, bu chòir dhut do chuid fhèin a thrèanadh mar sin:
‘Fuirichidh sinn Dham’cnudehammau’paṭipna, a’ fuireach ann an Damma ‘.

BhaagaWaWaWean is saying

“My
brothers, these two borders are there to avoid the journey. Which two
are? And the other to use decoration using the body of its needs. Both
ends lead to failure.

“The
path I found the middle way, which ignoring both stages and has the
potential to lead one or peace. It is the long understanding of an
unclear understanding, lecture right, correct action, survived, right
residency, exact concentration and peace.

The
first one is there. Birth, old age, is illness, and death suffering.
Sorrow, anger, jealous, are worry, worry, fear, and despair suffers.
Searling from lovers suffers. Connect to those who don’t like to suffer.
Wish, connection, compliance with high five is suffering.

“Brothers, the second fact indicates the cause of suffering. Because
of the icon, people can’t see the truth of the ladies, eagerness, fear,
fear, fear and despair.

“Brothers, the third truth is to stop suffering.

Understand the truth of life makes stopping all the sorrow and admitting.

“The fourth story is the way that leads to suffering stop. The Noble
Noble path, which I have been defined by Mentalism. Dueness of mind
leading to density and understanding, by checking you from each pain and
splendid.

“Vision was rose, he got up, he had arose, arose within me. ‘It is only the truth ever heard.’

“The
noticeable fact of pressure lawy: the total and stop decrease,
questioning, this noise trusted. The noise of stress is produced leads
to a stress stop.

“As
soon as my knowledge & vision concerning these noblee, they truly
frightened not to wake up without guessing, reflection , Brahmanas, her
royalty & memory. Knowledge & vision you upset me now. “It’s not
a renewable place.”

While
Skating explains the four gentlers, suddenly konadna was feeling
greatly shining in their own mind. It could blast to bicycle to the
orders that he had been so far. His faces was carrying with happiness.
Buddhadhaded on and cryped, “kondanna! You have it!”

KONdanna
went into his palms and the bow too sidrayha. Has deeper honor, he
talked, “Varraable Gaitama, please accept me as your disciples. I know
your guide, I will understand the great wake.”

The
four monks in the Belintoes of weather went, along with their Palms,
and asked to be acquired as a disciples. Siddarha, “brothers! The town’s
children are called ‘the Buddham.” You can also contact me with that
name if you like. “

KONDANNA asked, “not ‘Buddha’ meaning ‘meaning’ man who fails’?”

“That’s right, and not the way I find it ‘ What do you think of this name? “

“‘One
who wake up’! ‘The Wanner Rock’! Wonderful! We will be true! the way of
the wake. As you said, living each day as very important as the basis
of spiritual use. “The Five Misses for accepting Gaitama as the teacher
and calling on Budded.

The
Buddha smiled on them. “Try her brothers, with an open and
understandable spirit, and in three months you will have earned
exemption product.”

Audiobook | On the Japanese Spirit (Part 2)

SAMURAI Audiobook

We
create and distribute audiobooks with images and videos, using high
performance text-to-speech reading of masterpieces of Japanese
literature such as short and long stories, memoirs, and academic
theories left by great and famous writers of the past. If you like it,
please subscribe to our channel.

https://www.youtube.com/channel/UCh1v…

The
same must be said for ideas that are not only expressed in the written
word, but also those that have an important function in real life. For
example, bushido, or the spirit of the samurai. Bushido was fostered by
the fact that samurai society was built on a hereditary relationship of
master and servant, and that this relationship was maintained through
knowledge and deeds, as well as the experience of war through the
fighting methods of the time. Therefore, they are powerful only in times
when such organizations are maintained and there are many opportunities
to experience such wars. Therefore, in the Tokugawa era, when warfare
had ceased and only their status and organization were maintained, they
would naturally fall into decay.

In
the Tokugawa period, when the only thing that kept them in place was
their position and their organization, the Tokugawa shogunate naturally
fell into decay. It is a clear historical fact that even if one tried to
strain it, it would be impossible. Therefore, it is not surprising that
bushido died out after the Meiji era, when the organization was
destroyed and the special status of samurai itself was eliminated.

Bushido
was meaningful only under the special conditions of a certain era. Of
course, even if bushido had died out, certain customs and habits
nurtured by it would have survived to a certain extent, but in order for
them to be adapted to life in the new era, they would have to be
elevated to the level of general morality. If not, it will only become
an obstacle to the new life.

On
the whole, Bushido does not match the fundamental spirit of modern life
in that it is a morality for master-servant relationships and between
people, not a morality for group or social life. Another example is the
special form of family life. Family life exists in every age, but the
form and style of life changes with the age, so that the life of the
Tokugawa period was far different from that of the Heian period. It is a
very old family form.

It
must have developed historically from the family form of the distant
past in accordance with the changes in the life of the nation, and along
with that, the family sentiment that was accustomed by the family form
of the Tokugawa era still exists to some extent today with gradual
changes. However, its significance in modern life is the same as in the
case of Bushido. Therefore, it is not permissible to think that the
Japanese spirit is manifested in Bushido or in the form of family life
of a certain era, unless the term “Japanese spirit” is used with special
restrictions and significance.

It
is possible to recognize the Japanese spirit as something that has
arisen only in the Japanese nation and not in any other nation, but it
cannot be said that this spirit works in the same way in every age. It
was born out of the life of a people in a certain period of time in the
past and led to the life of the present, and if from this life the life
of the present has developed through the process of history, then in
this sense it goes without saying that this spirit is also involved in
the present. In this sense, it goes without saying that such a spirit
also has something to do with the present, but it only worked directly
on real life in certain periods in the past, and that was the end of its
mission.

#Audiobook

#Japanesespirit