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𝓛𝓔𝓢𝓢𝓞𝓝  4081 Fri 3 Sep 2021

Mahaparinibbana and Mahasatipatthana Suttas in




103) Classical Tatar

104) Classical Telugu- క్లాసికల్ తెలుగు,
105) Classical Thai-ภาษาไทยคลาสสิก,

 

Happy to see work progressing for renovating Rohni Buddha Vihara. Wish all Buddhists Donate Liberally for the Good Cause.


Hunger is the worst kind of illness said Awakened One
Let us encourage all people to Do Good. Grow Broccoli 🥦 Pepper 🫑 Cucumber 🥒 Carrots 🥕 Beans in Pots. Fruit 🍎 Bearing Trees 🌳 all over the world 🌎 and in Space.
Purify Mind. Lead Hilarious 😆 Happy 😃 Life to Attain Eternal Bliss as Final Goal.- Universal Prabuddha Intellectuals Convention.


𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖
18𝙛𝙩 𝘿𝙞𝙖. 𝙖 3𝘿 360 𝙙𝙚𝙜𝙧𝙚𝙚 𝙘𝙞𝙧𝙘𝙪𝙡𝙖𝙧 𝙋𝙖𝙜𝙤𝙙𝙖 𝙖𝙩
𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚,
668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙,
8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚,
𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪,

𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖,
𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡
𝙝𝙩𝙩𝙥://𝙨𝙖𝙧𝙫𝙖𝙟𝙖𝙣.𝙖𝙢𝙗𝙚𝙙𝙠𝙖𝙧.𝙤𝙧𝙜
𝙗𝙪𝙙𝙙𝙝𝙖𝙨𝙖𝙞𝙙2𝙪𝙨@𝙜𝙢𝙖𝙞𝙡.𝙘𝙤𝙢
𝙟𝙘𝙨4𝙚𝙫𝙚𝙧@𝙤𝙪𝙩𝙡𝙤𝙤𝙠.𝙘𝙤𝙢
𝙟𝙘𝙝𝙖𝙣𝙙𝙧𝙖𝙨𝙚𝙠𝙝𝙖𝙧𝙖𝙣@𝙮𝙖𝙝𝙤𝙤.𝙘𝙤𝙢

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103) Classical Tatar

Аудиокнига «Будда, мозг и нейрофизиология счастья» Йонге Мингьюр Ринпоче
Аудиокнига «Будда, мозг и нейрофизиология счастья» Йонге Мингьюр…
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своей книге известный тибетский мастер Йонге Мингьюр Ринпоче, объединяя
древнюю мудрость буддизма с последними открытиями западной науки,
показывает, как м…
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Классика Швед-Klassisk svensk Буддизм кадәр Будда сүзләренчә,
Яхшы пакьләргә янымда, беләсезме
Ачлык авыру явызрагы игелекле - Будда
Үссен
Broccolis, борыч, кыяр, кишер, Beans, Dwarf җимеш агачлары Ashoka кебек
pots җимеш агач Бөек эшләгән Amudha Surabhi Планета артык һәм космик
барлык. орлык һәм утырту өчен horticulture һәм урман бүлеге якынлашырга.
Д 16 - (D ii 137)
Mahāparinibbāna Sutta
{Өзекләр}
maha-parinibbāna буенча Будда буенча узган күрсәтмәләр
Бу
Sutta бу Будда бүген безнең өчен күрсәтмәләр бер-бер бик мөһим әзер
булачак итә торган үтеп соң шәкертләре хакына биргән төрле күрсәтмәләр
җыя.
ул
арзусу, үзе игълан итә икән, мин торган ariyasāvaka ияләре Dhammādāsa
дип аталган Dhamma буенча ишетмәсләр, ачык булачак: “Минем өчен юк
niraya, юк tiracchāna-Йони, юк pettivisaya, юк бәхетсезлектән күбрәк
дәүләт, бәла-каза, кайгы, мин sambodhi иттек бара кайбер кайгы
дәүләтләр, азат табигать буенча, sotāpanna түгелмен.
Һәм, нәрсә, Ananda тора
,
Үзе игълан итә икән, ул арзусу Dhammādāsa дип аталган Dhamma буенча
сүзгә, торган ariyasāvaka ияләре: “Минем өчен юк niraya, юк
tiracchāna-Йони, юк pettivisaya, юк тагын дәүләт бар бәхетсезлектән,
бәла-каза, кайгы, И. sambodhi иттек бара кайбер газапларында дәүләтләр
азат табигать буенча, sotāpanna мин?
Биредә Ananda, бер ariyasāvaka Buddhe aveccappasāda ияләре тиешле сүзләр:
Ул Dhamme aveccappasāda ияләре тиешле сүзләр:
Ул sanghe aveccappasāda ияләре тиешле сүзләр:
Ул, бу ariyas йөрәккә торган яшэунен ияләре тора
Бу,
Ananda, ул арзусу, үзе игълан итә икән, ул ariyasāvaka ияләре
Dhammādāsa дип аталган Dhamma буенча ишетмәсләр, ул: “Минем өчен юк
niraya, tiracchāna-Йони юк, юк pettivisaya бар , кайгы, мин кайбер кайгы
дәүләтләр, азат табигать буенча, sotāpanna мин каза күңелсез юк дәүләт,
sambodhi иттек бара.
Sato син, bhikkhus, һәм sampajānos калырга тиеш. Бу сезгә безнең intruction тора.
Һәм, бер bhikkhu sato ничек, bhikkhus тора? Биредә bhikkhus, бер bhikkhu
Шулай итеп, bhikkhus, бер bhikkhu sato тора. Һәм, бер bhikkhu sampajāno ничек, bhikkhus тора? Биредә bhikkhus,
Шулай
итеп, bhikkhus, бер bhikkhu sampajāno тора. Sato син, bhikkhus, һәм
sampajānos калырга тиеш. Бу сезгә безнең intruction тора.
- Ananda, игезәк Паланга
Бу
чәчәк белән сезон булмаса да, агачлар, тулы чәчәк бар. Һәм чәчәкләргә
бу Tathagata гәүдәсен өстенә яңгыр һәм вакытсыз һәм очкан һәм Tathagata
гыйбадәт өстенә сукмакка итә. Һәм күктәге мәрҗән чәчәкләр һәм Tathagata
гәүдәсен күктән яңгыр иңдереп, хатын күктәге SANDALWOOD порошок, һәм
вакытсыз һәм очкан һәм Tathagata гыйбадәт өстенә сукмакка итә. Һәм
күктәге һәм күктәге кораллары тавышы белән Tathagata тирән һава чыгып
music итә.
Бу
Tathāgata, хөрмәт олыларга, щюрмятли, түләүле табындылар һәм атказанган
дип, бу, Ananda түгел. Әмма, Ananda, кайсы bhikkhu яки bhikkhuni,
чиркәү яки laywoman, dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna
калган,
бер яктан да,
зурласа, бәяли, иң яхшы табындылар белән табындылар, һәм Чара Tathāgata
бирә дип, Dhamma нигезендә яшәүче. “Без Dhamma нигезендә яшәүче
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna калачак” Шуңа күрә,
Ananda, сез шулай үзегез өйрәтергә тиеш.
Багаван Будда әйтә
“Абыйларым,
бу ике чиктә юлдагы кешедән сакланырга тиеш дигән ике экстрема бар.
Кайсы ике? Берсе - үзеңне сизгер ләззәтләргә туплау. Икенчесе - тәнне
ихтыяҗларын мәхрүм итүче корбаннар белән шөгыльләнергә. Бу экстремизмның
икесе дә уңышсызлыкка китерә.
“Мин
ачкан юл - ике чиктән тыш, берсен дә, аны аңлау һәм тынычлыкка алып
бару сәләтенә ия булган урта юл. Бу дөрес аңлау, дөрес уй, дөрес сөйләм,
дөрес эш, уң тормыш, дөрес, дөрес фикерләү һәм дөрес концентрация. Мин
бу асыл сигез катлы юлдан бардым һәм аңладым, азатлык һәм тынычлык
китердем.
Беренчесе
- газапларның барлыгы. Туган, картлык, авыру, үлем газаплар. Кайгы,
ачу, көнчелек, алдан борчылу, борчылу, курку, өметсезлек. Якыннардан
аерылу - газаплар. Сез ошамаган кешеләр белән аралашу. Теләк, бәйләнеш,
һәм биш агрегатка ябышу - газаплар.
“Кардәшләр, икенче хакыйкать газапларның сәбәбен күрсәтә. Наданлык
аркасында, кешеләр тормыш турында хакыйкатьне күрә алмыйлар, һәм алар
теләк уты, ачу, көнчелек, кайгы, курку, өметсезлеккә эләгәләр.
“Абыйлар, өченче хакыйкать - газапларны туктату.
Тормыш хакыйкатен аңлау һәр кайгыдан һәм кайгы-хәсрәтнең бетүен китерә һәм тынычлык һәм шатлык китерә.
“Абыйлар, дүртенче хакыйкать - газапларны туктатуга китерә торган
юл. Бу мин әле генә аңлаткан асыл сигез кат юлы. Дворян сигез катлы юл
исән вакытта яшәеп тукланалар. Акыллылык концентрациягә һәм аңлауга
китерә, сезне һәр авыртудан, кайгыдан азат ит һәм тынычлыкка һәм
шатлыкка китерә. Мин сезне бу тормышка ашыру юлына алып барырмын.
“Күрү торды, зирәклек туды, зирәклек барлыкка килде, элек ишетелмәгән
әйберләргә карата Як ишетелмәгән:« Бу асыл хакыйкатьнең аңлаешлы ».
“Стрессны
туктатуның дворян сүзләре: тулы сүнү, туктату, баш тарту, комачаулау,
ташлау, чыгару, чыгарылу, һәм бу теләкне җибәрү. Стрессны туктатуның бу
асылның дөреслеге тормышка ашты. Бу стрессны туктатуга алып барган гадәт
юлының яхшы сүзләре.
“Бу
дүрт затлы хакыйкатьләр турында белем һәм бу турыда булган кебек,
чыннан да чиста, аннары мин космосда булган барлык күренмәгән төркемнәр,
уйлануларына турыдан-туры уянган дип әйттем. Брахманс, аның роялт һәм
Гададфолк. Белем һәм күренеш миндә килеп чыкты: «Бәхетсез - минем азат
итүем. Бу минем соңгы тууым. Хәзер яңартылган юк. “
Сиддерта
дүрт асыл хакыйкатьләрен аңлатканда, мондадан бер, Конданна кинәт үз
акылында зур балкып торды. Ул азат иткән азатлыкны татып карый ала. Аның
йөзе шатлык белән балкып торды. Будда аңа күрсәтте һәм елады,
“Конданна! Сез алдыгыз! Сез аны алдыгыз! “
Кондганна
пальмасына кушылды һәм Сиддарта алдында баш иде. Иң тирән хөрмәт белән,
ул “хөрмәт иткән гаутама, зинһар, мине шәкерт итеп кабул итте. Мин
сезнең җитәкчелек белән беләм, зур уянып килермен. “
Калган
дүрт монах та, Сиддарта аякларына иеп, пальмаларына кушылды һәм
пальмаларына кушылды һәм шәкертләр итеп кабул итүне сорады. Сиддарта
әйтте: “Кардәшләр! Авыл балалары миңа “Будда” исемен бирделәр. Сез дә
миңа бу исем белән шалтырата аласыз. “
Кондганна сорады, “Будда” түгел, “уянган”.
“Бу дөрес, һәм алар мин” уяну юлын “ачкан юл дип атыйлар. Бу исем турында сез нәрсә уйлыйсыз?”
“‘Уянган
кеше”! «Уяну юлы»! Искиткеч! Искиткеч! Бу исемнәр дөрес, ләкин гади.
Без сезгә будда белән шатланып шалтыратырбыз, һәм сез уяну юлын
тапырбыз. Сез әйткәнчә, көн саен көн саен яшәү рухи практиканың нигезе. ”
Биш акча Гаепаманы укытучысы итеп кабул итү һәм аны будда дип атау өчен
бер акылдан иде.
Будда
аларга елмаеп җибәрде. ” Зинһар, кардәшләр, ачык һәм акыллы рух белән
шөгыльләнегез, һәм өч ай эчендә сез азатлык җимешенә ирешерсез. ”
Аудиокнига «Будда, мозг и нейрофизиология счастья» Йонге Мингьюр Ринпоче
Irina Shusharina
2K subscribers
В
своей книге известный тибетский мастер Йонге Мингьюр Ринпоче, объединяя
древнюю мудрость буддизма с последними открытиями западной науки,
показывает, как можно жить более здоровой и счастливой жизнью при помощи
медитации. Ринпоче принял участие в медицинских исследованиях эффектов
медитации в Вейсмановской лаборатории нейрофизиологии и функционирования
мозга Университета Висконсина.
Приятного прослушивания!
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Классика Швед-Klassisk svensk Буддизм кадәр Будда сүзләренчә,

Будда үз сүзләре аңларга бару турында сүз китерә
mahā + satipahhāna
Диннәр, узышлар, касә, комачаулый,
Анда иде
Бар
Һәм
Анда булачак!
Доктор Б.Р.am.ambedkar күк күкрәде “Бхарат Баудшер Карунгага”. (Мин бу ил буддистны ясармын)
Барлык
аборициналь уянган җәмгыятьләр күктәге күк күкрәде “Гум Прабанч
Прабудда Прапанчмай Карунге.” (Без бөтен дөньяны Прабудда прапанчыгын
ясарбыз
Бу булачак
Бушлай
Онлайн Прабудда интеллектуаль конвенцияләр үз сүзләрен Махāрота,
позицияләр, Сампажаññа белән ирешү өчен, - дип уйлау. Respлелек,
элементлар, Тугыз шарф мәйданы, Ведедан һәм itta
Аннары
Диннәр, узышлар, касәләр һәм тигезсезлек
Анда булмаячак!
Типитака
DN 22 - (D II 290)
Mahāsatioṭṭhāna sutta
Будда хәбәрдар булу турында
mahā + satipahhāna
Бу Сутта уйлану практикасы өчен төп белешмә булып санала.
Кереш
I. Каяны күзәтү
A. ānāpāna’дагы бүлек
B. Постлар бүлегендә
C. Sampajañña бүлегендә бүлек
D. Jobз җирәнү бүлеге
E. элементлар бүлегендә бүлек
F. Тугыз Чарльбормадагы бүлек
II. Веданны күзәтү
Кереш
Шулай итеп мин ишеттем:
Бервакыт бхагавā Курус базарында Кәур арасында Кюрус арасында торды. Анда ул Биххуска мөрәҗәгать итте:
- Биххус.
- Багдартет Биххуска җавап бирде. Бхагавлама әйтте:
- Бу,
Биххус, чистартудан башка бернәрсәгә дә алып баручы юл
Санс,
кайгы-хәсрәттән җиңү, Дукха-Доманассаның юкка чыгуы, Дукха-доманның
юкка чыгуы, дөрес юлның юкка чыгуы, Ниббāna, ягъни SATIPAṭṭHHānas
дифференциациясе.
Кайсы дүрт?
Монда, Биххус, Бихху Каяны Каяда, āтпīны күзәтү
Сампаҗано, Сатимжо-Доманасаны дөньяга ташлап.
Ул
Ведеданны Ведеданда, Сампажано, Сампажан-Доманасага дөньякү белән
күзәтә. Ул Citta-ны Citta-ны күзәтә, Сампаҗаҗано, Сатимшо-Доманассанан
дөньяга биреп. Ул Damhammat · Damma · D Damman · Сампажāроāн,
Сатимша-Доманасаны дөньяга биреп яши.
I. kāyāupasanā
A. ānāpāna’дагы бүлек
Һәм
Ничек,
Бихху, Бихху Каяны Каяны күзәтеп торамы? Монда, Бихху, Бихху, агачка
барып, буш бүлмәгә киткәч, аякларны кат-кат куеп, Сани Паримухаң салган.
Шулай итеп, ул сулыш ала, ул сулда сулыш ала. Озакламый ул аңлый: «Мин
озынлыкта сулышым»; Озак сулыш ала ул аңлый: «Мин озын сулыйм»; Каты
сулыш алу ул аңлый: «Мин кыскада сулыйм»; Кыскасы, ул аңлый: «Мин кыска
сулышым»; Ул үзен өйрәтә: «Каяны тоя, мин сулыйм ‘; Ул үзен өйрәтә:
«Бөтен киля, мин сулыйм”; Ул үзен өйрәтә: «Кая-Сачехасны тынычландыру,
мин сулыйм ‘; Ул үзен өйрәтә: «KāЯ-Сачехасны тынычландыру, мин сулыйм”.
Гадел
Биххус,
оста чатыр яки борылыш шәкертләре, озын борылышлы, аңлый: «Мин озын
борылышлы»; Кыска борылыш ясау, ул аңлый: «Мин кыска борылышта»; Шул ук
рәвешчә, Бихху, бик озак - сулыш алу, аңлый. Озак вакыт сулыш алу: «Мин
озын сулыйм»; Каты сулыш алу ул аңлый: «Мин кыскада сулыйм»; Кыскасы, ул
аңлый: «Мин кыска сулышым»; Ул үзен өйрәтә: «Бөтен киля, мин сулыйм”;
Ул үзен өйрәтә: «Бөтен киля, мин сулыйм”; Ул үзен өйрәтә: «Кая-Сачехасны
тынычландыру, мин сулыйм ‘; Ул үзен өйрәтә: «KāЯ-Сачехасны
тынычландыру, мин сулыйм”.
Шулай итеп, ул Каяны эчке яктан күзәтә,
Яки
ул Каяда тышкы яктан күзәтә, яисә берләштереп һәм тышкы кяяны күзәтеп
торса; Ул Каядагы күренешләрне күзәтә, яисә ул Пеноменаның китүен
күзәтә, яисә аны Самуаяны күзәтеп, Каядагы күренешләрне күзәтә; яисә
бүтән, аңлау:] “Бу Кая!” Сати анда бар, ñāṇа һәм Ле Па Пасисати
дәрәҗәсенә кадәр, ул аерылып тора һәм дөньядагы бернәрсәгә дә ябышмый.
Шулай итеп, Бихху, Бихху Каяны Каяны күзәтә.
Б. Ирлайдан Пабба
Моннан тыш,
Бихху, Бихху, йөргәндә, аңлый: «Мин җәяү», яки
басып торганда, ул аңлый: «Мин торам», яисә утырганда
Аңлый:
«Мин утырам», яисә ялган сөйләгәндә ул аңлый: «Мин ятам». Яисә бүтән,
аның бер позициядә аның исеме иң ташласа, аны болай аңлый.
C. Sampajañña бүлегендә бүлек
Моннан тыш,
Бихху,
якынлашканда һәм әйләнеп кайтканда, Sampajañña белән, тыелган вакытта
гамәл, ул күлмәк кигән вакытта һәм өске күлмәк белән эш итә Касә, ул
Sampajañña белән ашаган вакытта ашаган вакытта, самбжаññа белән эш итә,
ул Sampajañña белән эшли, йөргәндә, шул вакытта эшли Йоклау,
сөйләшкәндә, сөйләшкәндә, сөйләшкәндә, һәм эндәшмәгәндә, ул Sampajañña
белән эш итә.
Шулай итеп, ул Каяны эчке яктан саклап, яки ул
Каяны
тышкы яктан тәүбә иткән, яисә “Кяяны” Тышкы һәм “Тяяны” Тышкы һәм
“Тяя-ат” күзәтүе; Ул Каядагы күренешләрне күзәтә, яисә ул Пеноменаның
китүен күзәтә, яисә аны Самуаяны күзәтеп, Каядагы күренешләрне күзәтә;
яисә бүтән, аңлау:] “Бу Кая!” Сати анда бар, ñāṇа һәм Ле Па Пасисати
дәрәҗәсенә кадәр, ул аерылып тора һәм дөньядагы бернәрсәгә дә ябышмый.
Шулай итеп, Бихху, Бихху Каяны Каяны күзәтә.
D. Jobз җирәнү бүлеге
Моннан тыш,
Биххус, бхикху бу тәнне шулкадәр дип саный
Аның тире һәм төрле пычратулар белән тулган баштагы чәчләр: “Бу Кят эчендә, баш чәчләре, тән чәчләре, тырнак, тире, ит бар ,,
ТЕНДОН, сөякләр, сөякләр, күбекләр, бөер, йөрәк, бавыр, плеа, темп,
үпкәләр, эчәк, метенерия, аның эчтәлеге, зәвыклары, кукуре белән ашказаны,
Флегм, Пус, кан, тир, май, күз яшьләре, май, тозак, борын былжы,
Синоваль сыеклык белән сидек. “
Кайсысы
кебек, ике тишек булган сумкада, тау-паддия, падди, сов-борчак, сусам
орлыклары һәм көлке дөге. Яхшы күзле кеше, аны яңартып торды: “Бу
калкулык, бу падди, алар савыт-саба, алар сыер орлыклары, алар сесум
орлыклары һәм бу бик дөге;” Шул ук рәвешчә, Биххус, Бхикху бу тәнне, аяк
төбеннән һәм баштагы чәчләрдән дип саный,
Аның тире белән бизәлгән һәм төрле пычраклар белән тулы:
“Буяда, баш чәчләре, тән чәчләре бар,
тырнаклар,
тешләр, тешләр, таралыш, сөяк, батер, плева, коену, клич, флегм, кан,
каны, тир, май, май, Күз яшьләре, май, тозак, борын былжу, синовиаль
сыеклык һәм сидек. “
Шулай итеп, ул Каяны эчке яктан саклап, яки ул
Каяны
тышкы яктан тәүбә иткән, яисә “Кяяны” Тышкы һәм “Тяяны” Тышкы һәм
“Тяя-ат” күзәтүе; Ул Каядагы күренешләрне күзәтә, яисә ул Пеноменаның
китүен күзәтә, яисә аны Самуаяны күзәтеп, Каядагы күренешләрне күзәтә;
яисә бүтән, аңлау:] “Бу Кая!” Сати аны тәкъдим итә, ñāṇа һәм Лерисати
дәрәҗәсенә кадәр, ул аерылып тора, һәм дөньядагы бернәрсәгә дә ябышмый.
Шулай итеп, Бихху, Бихху Каяны Каяны күзәтә.
E. элементлар бүлегендә бүлек
Моннан тыш,
Биххус, бхикху буя буяу турында уйлана, ләкин ул урнаштырыла,
Ләкин ул төште: “Бу Кяяда, җир элементы бар,
су элементы, янгын элементы һәм һава элементы. “
Биххус, оста каса, оста каса яки касапчы яки касапчы шәкерте аны кисеп алган киселештә утырыр; Шул ук рәвешчә, Бихху Остюнда.
Шулай итеп, ул Каяны эчке яктан күзәтә, яисә аның Каяда тышкы яктан күзәтә, яисә ул яши
Каһяны
эчке һәм тышкы яктан күзәтү; Ул Каядагы күренешләрне күзәтә, яисә ул
Пеноменаның китүен күзәтә, яисә аны Самуаяны күзәтеп, Каядагы
күренешләрне күзәтә; яисә бүтән, аңлау:] “Бу Кая!” Сати анда бар, ñāṇа
һәм Ле Па Плаṭисати дәрәҗәсенә кадәр бар, ул аерылып тора, ул аерым яши,
дөньядагы бернәрсәгә дә ябышмый.
(1)
Моннан тыш,
Бихху,
ул үле тәнне күргән кебек, бер көн үле яки өч көн үле, яки өч көн үле,
шеште, шеште: “Бу Кая Шулай ук ​​шундый табигатьтә, ул шулай булыр, һәм
андый хәлдән азат түгел. “
Шулай
итеп, ул Каяны эчке яктан күзәтә, яисә аның Каяда тышкы яктан күзәтә,
яисә соянда эчке һәм тышкы кяяны күзәтә; Ул Каядагы күренешләрне күзәтә,
яисә ул Пеноменаның китүен күзәтә, яисә аны Самуаяны күзәтеп, Каядагы
күренешләрне күзәтә; яисә бүтән, аңлау:] “Бу Кая!” Сати анда бар, ñāṇа
һәм Ле Па Пасисати дәрәҗәсенә кадәр, ул аерылып тора һәм дөньядагы
бернәрсәгә дә ябышмый. Шулай итеп, Бихху, Бихху Каяны Каяны күзәтә.
2)
Моннан тыш,
Бихху,
ул үле гәүдәне күргән кебек, героннар ашаган үҗәтләр ашаган, этләр
ашаган үҗәтләр ашаган, карчыклар ашаган. Тайгерлар, төрле төрләр белән
ашау, ул аны “бу Кая нинди табигатьтән тора, һәм мондый хәлдән азат
ителүе”, - дип саный. “Бу хәлдән азат булмас.”
Шулай
итеп, ул Каяны эчке яктан күзәтә, яисә аның Каяда тышкы яктан күзәтә,
яисә соянда эчке һәм тышкы кяяны күзәтә; Ул Каядагы күренешләрне күзәтә,
яисә ул Пеноменаның Каядагы үткәнен күзәтә, яисә Самуаяны күзәтеп,
Каяда
күренешләрне узу; яисә бүтән, аңлау:] “Бу Кая!” Сати анда бар, ñāṇа һәм
Ле Па Пасисати дәрәҗәсенә кадәр, ул аерылып тора һәм дөньядагы
бернәрсәгә дә ябышмый. Шулай итеп, Бихху, Бихху Каяны Каяны күзәтә.
3)
Моннан
тыш, Тессоннар белән бергә, Бихху, шомлы җирдә бөдрә, ул аны “Бу Кая
шулай дип саный?” Табигать, ул шулай булыр, һәм андый хәлдән азат түгел.
Шулай итеп, ул Каяны эчке яктан саклап, яки ул
Каяны
тышкы яктан тәүбә иткән, яисә “Кяяны” Тышкы һәм “Тяяны” Тышкы һәм
“Тяя-ат” күзәтүе; Ул Каядагы күренешләрне күзәтә, яисә ул Пеноменаның
китүен күзәтә, яисә аны Самуаяны күзәтеп, Каядагы күренешләрне күзәтә;
яисә бүтән, аңлау:] “Бу Кая!” Сати анда бар, ñāṇа һәм Ле Па Пасисати
дәрәҗәсенә кадәр, ул аерылып тора һәм дөньядагы бернәрсәгә дә ябышмый.
Шулай итеп, Бихху, Бихху Каяны Каяны күзәтә.
(4)
Моннан тыш,
Бихху,
ул үле гәүдәне күргән кебек, шаккатыргыч кисү, тәнсез кискенләшеп, кан
белән каты кысыла, ул аны “бу киля” дип саный. “Бу кия дә шундый а
Табигать, ул шулай булыр, һәм андый хәлдән азат түгел. “
Шулай
итеп, ул Каяны эчке яктан күзәтә, яисә аның Каяда тышкы яктан күзәтә,
яисә соянда эчке һәм тышкы кяяны күзәтә; Ул Каядагы күренешләрне күзәтә,
яисә ул Пеноменаның китүен күзәтә, яисә аны Самуаяны күзәтеп, Каядагы
күренешләрне күзәтә; яисә бүтән, аңлау:] “Бу Кая!” Сати анда бар, ñāṇа
һәм Ле Па Пасисати дәрәҗәсенә кадәр, ул аерылып тора һәм дөньядагы
бернәрсәгә дә ябышмый. Шулай итеп, Бихху, Бихху Каяны Каяны күзәтә.
(5)
Моннан
тыш, Тессьоннар белән бергә, тәнсез бихиху, шома җирдә кочаклашкан
кебек, бхайлет, ул моны каряны кысып китә: “Бу Кая шулай ук ​​а
Табигать, ул шулай булыр, һәм андый хәлдән азат түгел. “
Шулай итеп, ул Каяны эчке яктан саклап, яки ул
Каяны
тышкы яктан тәүбә иткән, яисә “Кяяны” Тышкы һәм “Тяяны” Тышкы һәм
“Тяя-ат” күзәтүе; Ул Каядагы күренешләрне күзәтә, яисә ул Пеноменаның
китүен күзәтә, яисә аны Самуаяны күзәтеп, Каядагы күренешләрне күзәтә;
яисә бүтән, аңлау:] “Бу Кая!” Сати анда бар, ñāṇа һәм Ле Па Пасисати
дәрәҗәсенә кадәр, ул аерылып тора һәм дөньядагы бернәрсәгә дә ябышмый.
Шулай итеп, Бихху, Бихху Каяны Каяны күзәтә.
(6)
Моннан
тыш, Бихху, ул үле тәнне күргән, монда таралган сөякләр, монда аяк
сөяге, монда тубык сөяге бар, анда шин сөяге бар , монда буын сөяге бар,
монда кабырга бар, монда умыртка сөяге бар, монда муен сөяге бар, монда
теш сөяге бар, яисә ул моны киштә дип саный : “Бу Каря шулай ук
​​табигатьтән, ул шулай булыр, һәм андый хәлдән азат ителү”.
Шулай
итеп, ул Каяны эчке яктан күзәтә, яисә аның Каяда тышкы яктан күзәтә,
яисә соянда эчке һәм тышкы кяяны күзәтә; Ул Каядагы күренешләрне күзәтә,
яисә ул Пеноменаның китүен күзәтә, яисә аны Самуаяны күзәтеп, Каядагы
күренешләрне күзәтә; яисә бүтән, аңлау:] “Бу Кая!” Сати анда бар, ñāṇа
һәм Ле Па Пасисати дәрәҗәсенә кадәр, ул аерылып тора һәм дөньядагы
бернәрсәгә дә ябышмый. Шулай итеп, Бихху, Бихху Каяны Каяны күзәтә.
(7)
Моннан тыш, Бихху, Бхикху, ул булган кебек
Deadле
гәүдәне күреп, шау-шу күренде, ул моны күрер: “Бу Каря шулай ук
​​табигатьтә, ул шулай булыр, андыйлардан азат булмас. шарт. “
(😎
Моннан тыш, Бихху, Бхикху, ул булган кебек
Deadле
гәүдәне күреп, шаккатыргыч итеп күрү, ул аны бер яшьтән узган, “Бу Каря
шулай ук ​​табигатьтә, ул шулай булыр, андыйлардан азат булмаска тиеш
шарт. “
Шулай итеп, ул
Каяны эчке яктан күзәтә, яисә аның Каяда тышкы яктан күзәтә, яисә соянда
эчке һәм тышкы кяяны күзәтә; Ул Каядагы күренешләрне күзәтә, яисә ул
Пеноменаның китүен күзәтә, яисә аны Самуаяны күзәтеп, Каядагы
күренешләрне күзәтә; яисә бүтән, аңлау:] “Бу Кая!” Сати анда бар, ñāṇа
һәм Ле Па Пасисати дәрәҗәсенә кадәр, ул аерылып тора һәм дөньядагы
бернәрсәгә дә ябышмый. Шулай итеп, Бихху, Бихху Каяны Каяны күзәтә.
(9)
Моннан тыш, Бихху, Бхикху, ул булган кебек
Deadле
гәүдәләрне күреп, шеттен сөякләрне күреп, чере сөякләре порошокка
кыскартылды, ул аны Кая: “Бу Кея шулай ук ​​табигатьтә, ул шулай булыр,
һәм андый хәлдән азат булмас. . “
Шулай
итеп, ул Каяны эчке яктан күзәтә, яисә аның Каяда тышкы яктан күзәтә,
яисә соянда эчке һәм тышкы кяяны күзәтә; Ул Каядагы күренешләрне күзәтә,
яисә ул Пеноменаның китүен күзәтә, яисә аны Самуаяны күзәтеп, Каядагы
күренешләрне күзәтә; яисә бүтән, аңлау:] “Бу Кая!” Сати анда бар, ñāṇа
һәм Ле Па Пасисати дәрәҗәсенә кадәр, ул аерылып тора һәм дөньядагы
бернәрсәгә дә ябышмый. Шулай итеп, Бихху, Бихху Каяны Каяны күзәтә.
II. Веданны күзәтү
Өстә, Биххус, Бхикху Ведандагы Веданны күзәтә?
Монда, Бихху, Суха Веданны кичергән Бихху, АССЕРССИССИСТУСЫ: “Мин Суха Ведания кичерәме; Dukha vedanā, ассызыклар кичерү:
“Мин
Дукха Веданны кичерәм”; Adukkham-Asukhā vedanā белән кичерү,
Андерсоннар: “Мин Адуккам-Асукхā Веданны кичерәм; Суха ведано СиМиса
кичерү, ассызыклар: “Мин Суха Ведана Сāмиса кичерәме”; Суха Ведан
Нирмиса кичерү, ассызыклар:
“Мин
Сух Веданā nirāmisa кичерәм”; Dukha vedanā Sāmisa, ассызыклар: “Мин
Дукта веданы Сāмиса кичерәм”; Dukha Vedanā nirāmisa кичерү, ассызыклар:
“Мин Дукха Vedanā nirāmisa кичерәм”; Adukkham-Asuthhā Sāmisa,
ассызыклар: “Мин Адуккам-Асухы Ведано Седано СиМисаны кичерә”;
Adukkham-Asuthhā nirāmisa, ассызыклар: “Мин Адуккам-Асукхā нирамиса
кичерәме”.
Шулай итеп, ул Ведеданны эчке яктан күзәтә,
Яки ул Ведеданны тышкы яктан күзәтә, яисә тышкы яктан да яши, яисә ул яши
Ведан телен Веданга эчке һәм тышкы яктан күзәтү; ул яши
Ведандагы
күренешләр самуясен күзәтү, яисә ул Ведедандагы күренешләрнең үткәнен
күзәтә, яисә Самуаяны күзәтеп, Ведандагы күренешләрне узып, Пеноменаны.
яисә бүтән, аңлау:] “Бу ведан!” Сати анда бар, ñāṇа һәм Ле Па Пасисати
дәрәҗәсенә кадәр, ул аерылып тора һәм дөньядагы бернәрсәгә дә ябышмый.
Шулай итеп, Биххус, Бхикху Веденанны күзәтү Веденаны күзәтә.
III. Citta күзәтүе
Һәм мономент, Биххус, Бхикху Cittaдагы Citta ничек күзәтә?
Монда, Бхикху, Бхикху Citta белән Rāga белән “Citta” дип аңлый, яисә ул
цитта белән “Citta белән” itta “дип аңлый, яисә ул itta-ны доса булмаса
аңлый “Доза булмаса, ул ICA белән” Моха белән “itta белән” Citta “дип
аңлый, яисә ул” тупланган цитата “дип аңлый, яисә таралганны аңлый itta
“таралган цитата” буларак киңәйтелгән циттаны “киңәйтелгән цитата” дип
аңлый, яисә ул “көтелмәгән цитата” дип аңлый, яисә ул “артыграк цитата”
дип аңлый, яисә ул аңлый “Куркынычсыз цитата” дип аталган
концентрацияләнгән цитата, яисә ул “тупланган цитата” дип аңлый, яисә ул
азатлык цитасын “уйланмаган цитата” дип аңлый, яисә ул азат ителгән
циттаны “азатлык цитата” дип аңлый, яисә Ул “Ули” дип саный Бер “CITTA”.
Шулай итеп, ул Citta-ны эчке яктан үткәрүне күзәтә, яисә ул Citta-ны
тышкы яктан тота, яисә ул Citta-ны үз эченә ала, ул Citta-ны эчке һәм
оста; Ул ittaдагы күренешләр белән очрашты, яисә ул itTa-ның Самуяны
күзәтеп, Самуаяны үтеп, Citta’та күзәтә һәм itta’та күзәтә; яки бүтән,
[тәрбияләү:] “Бу itta!” Сати анда бар, ñāṇа һәм Ле Па Пасисати
дәрәҗәсенә кадәр, ул аерылып тора һәм дөньядагы бернәрсәгә дә ябышмый.
Шулай итеп, Биххус, Бхикху Cittaдагы Citta күзәтүе.
“Буддийская среда”: Сандаловый Будда
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“Буддийская среда”: Сандаловый Будда

Будда үз сүзләре аңларга бару турында сүз китерә mahā + satipahhāna
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104) Classical Telugu- క్లాసికల్ తెలుగు,

బౌద్ధమతం నుండి బుద్ధుని పదాలు సాంప్రదాయిక భాషా-క్నికల్ తెలుగు,
మంచి మనస్సు శుద్ధి చేయండి
హంగర్ అనారోగ్యం యొక్క చెత్త రకం - బుద్ధుడు
బ్రొక్కోలిస్,
మిరియాలు, దోసకాయలు, క్యారట్లు, బీన్స్, కుండల మరియు పండు బేరింగ్ చెట్లలో
అశోక వంటి పండ్ల చెట్ల చెట్లు, అశోడా సురభి గ్రహం భూమిపై మరియు
అంతరిక్షంలో ఉన్నాయి. విత్తనాలు మరియు మొక్కల కోసం హార్టికల్చర్ మరియు అటవీ
విభాగాలను చేరుకోండి.
DN 16 - (D II 137)
Mahāparinbbāna sutta.
{సారాంశాలు}
బుద్ధుడిచే చివరి సూచనలు మహ్–పారనిబ్బిబ్బాలో

సుత్తా వివిధ సూచనలను సేకరిస్తుంది, బుద్ధుడు తన ప్రయాణిస్తున్న తర్వాత
అనుచరుల కొరకు ఇచ్చాడు, ఇది ఈ రోజుల్లో మాకు చాలా ముఖ్యమైన సూచనలను
చేస్తుంది.
నేను
ధర్మంలో ఉన్న ఉపన్యాసాన్ని వివరిస్తాను, ఇది అరియసీవాకా, అతను కోరికలు
ఉంటే, తనను తాను డిక్లేర్ చేయవచ్చు: ‘నాకు, ఎన్నడూ niraya ఉంది, మరింత
tiracchāna-yoni, లేదు దురదృష్టం యొక్క మరింత రాష్ట్రం, దుఃఖం యొక్క, నేను
ఒక sotāpanna am, దుఃఖం రాష్ట్రాల నుండి స్వభావం ద్వారా, sambodhi
గమ్యస్థానం.
మరియు ఏమి, ānanda, ఉంది
ధర్మంలో
ఉన్న ఉపన్యాసం, ఇది అరియసభవాకా, అతను కోరికలు ఉంటే, తనను తాను
ప్రకటించగలడు: ‘నాకు, ఎన్నడూ నిరాయకు లేదు దుఃఖం యొక్క అసంతృప్తి, దుఃఖం,
I. నేను ఒక sotāpanna, దుర్భరమైన రాష్ట్రాల నుండి స్వభావం ద్వారా, sambodhi
గమ్యస్థానం?
ఇక్కడ, ānanda, ఒక Ariyasāvaka Buddhe Aveccappasåda దానం:
అతను Dhamme Aveccappasłda తో దానం:
అతను saṅghe aveccappasłda తో దానం:
అతను Ariyas సమ్మతమైన ఇది ఒక sěla దశాబ్దం,
ఈ,
ānanda, dhammādāsa అని పిలువబడే ధర్మంపై ఉన్న ఉపన్యాసం, అతను కోరికలు
ఉంటే, అతను కోరికలు ఉంటే, తనను తాను డిక్లేర్ చేయవచ్చు: ‘నాకు, ఎక్కువ
niraya ఉంది , దురదృష్టం యొక్క అసంతృప్త స్థితి, దుఃఖం, నేను దుఃఖం, నేను
ఒక sotāpanna am, దుర్భరమైన రాష్ట్రాల నుండి స్వభావం ద్వారా, sambodhi
గమ్యస్థానం.
సాటో మీరు, భిక్హస్, మరియు sampajānos ఉండాలి. ఇది మీకు మా ఇంట్రక్షన్.
మరియు ఎలా, భిక్హస్, ఒక భిక్హు సాటో? ఇక్కడ, భిక్హస్, ఒక భిక్హు
అందువలన, భిక్హస్, ఒక భిక్హు సాటో. మరియు ఎలా, భిక్హస్, ఒక భిక్హు Sampajāno? ఇక్కడ, భిక్హస్,
అందువలన, భిక్హస్, ఒక భిక్హు Sampajāno. సాటో మీరు, భిక్హస్, మరియు sampajānos ఉండాలి. ఇది మీకు మా ఇంట్రక్షన్.
- అనుండా, ట్విన్ సాలా
పుష్పించే
సీజన్ కానప్పటికీ చెట్లు పూర్తి బ్లూమ్లో ఉన్నాయి. మరియు తుథగటం మరియు
చెత్త మరియు స్కాటర్ యొక్క శరీరం మీద వికసిస్తుంది మరియు Tathagata ఆరాధన
అది మీద రాలిన ఉంటాయి. మరియు జస్టేల్ పగడపు పువ్వులు మరియు స్కై వర్షం
నుండి తత్వాగ శరీరం మీద పడటం మరియు డ్రాప్ మరియు చెల్లాచెదరు మరియు తాథగాటా
ఆరాధనలో దానిపై రాలిన ఉంటాయి. మరియు స్వర్గపు గాత్రాలు మరియు స్వర్గపు
సాధన ధ్వని తుథాగాట కోసం గౌరవం నుండి గాలిలో సంగీతాన్ని చేస్తుంది.
ఇది
కాదు, ఇది కాదు, tathāgata గౌరవం, గౌరవనీయమైన, గౌరవనీయమైన, చెల్లించిన
నివాళి మరియు గౌరవించారు. కానీ, ఆనంద్, ఏ భిఖు లేదా భిక్కూని, లేమాన్ లేదా
లేమన్, మిగిలిన Dhamm’nudhamma’p'pažipanna, sāmīci’p'pašipanna,
ధర్మంలోకి
అనుగుణంగా నివసిస్తున్నది, ఒక గౌరవం, వేడెక్కుతుంది, ఎస్టీఎఫ్లు,
గౌరవప్రదంగా, మరియు అత్యంత అద్భుతమైన గౌరవంతో సమాజాలను గౌరవించడం. అందువలన,
మీరు, మీరు yoursels శిక్షణ ఉండాలి: ‘మేము ధమమా అనుగుణంగా నివసిస్తున్న
Dhamm’ānudhamma’p'paṭanna, sāmīci’p'paṭanna, ఉంటుంది.
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Translation results
భగవాన్ బుద్ధ చెప్పారు
“నా
సోదరులు, మార్గంలో ఉన్న వ్యక్తి నివారించాలని ఈ రెండు తీవ్రతలు ఉన్నాయి. ఏ
రెండు? ఇంద్రియాల ఆనందాలపై తనను తాను గుచ్చుతాడు. మరియు ఇతర దాని అవసరాల
శరీరం వక్రీకరించే కాఠిన్యం సాధన. ఈ విధమైన ఈ రెండు వైఫల్యానికి
దారితీస్తుంది.
“నేను
కనుగొన్న మార్గం మధ్య మార్గం, ఇది రెండు తీవ్రతలను తొలగిస్తుంది మరియు
అవగాహన, లిబరేషన్ మరియు శాంతికి దారి తీస్తుంది. ఇది సరైన అవగాహన, కుడి
ఆలోచన, సరైన ప్రసంగం, కుడి చర్య, కుడి జీవనోపాధి, సరైన ప్రయత్నం, సరైన
సంపూర్ణత మరియు కుడి సాంద్రత. నేను ఈ నోబెల్ ఎనిమిది అడుగుల మార్గాన్ని
అనుసరించాను మరియు అవగాహన, లిబరేషన్ మరియు శాంతి గ్రహించారు.
మొదటిది
బాధ యొక్క ఉనికి. పుట్టిన, పాత వయస్సు, అనారోగ్యం, మరియు మరణం బాధ.
బాధపడటం, కోపం, అసూయ, ఆందోళన, ఆందోళన, భయం, మరియు నిరాశ బాధ. ప్రియమైన
వారిని వేరు చేయడం బాధ. మీరు ఇష్టపడనివారితో అసోసియేషన్ బాధపడుతున్నారు.
కోరిక, అటాచ్మెంట్, మరియు ఐదు సమ్మేళనాలకు వ్రేలాడటం వల్ల బాధపడుతున్నాయి.
“బ్రదర్స్, రెండవ సత్యం బాధ యొక్క కారణం వెల్లడిస్తుంది. అజ్ఞానం
కారణంగా, ప్రజలు జీవితం గురించి నిజం చూడలేరు, మరియు వారు కోరిక, కోపం,
అసూయ, శోకం, ఆందోళన, భయం, మరియు నిరాశ యొక్క జ్వాలల లో చిక్కుకున్నారో.
“బ్రదర్స్, మూడవ సత్యం బాధ యొక్క విరమణ.
జీవితం యొక్క నిజం గ్రహించుట ప్రతి శోకం మరియు దుఃఖం యొక్క విరమణ గురించి తెస్తుంది మరియు శాంతి మరియు ఆనందం పెరుగుతుంది.
“బ్రదర్స్, నాల్గవ నిజం బాధ యొక్క విరమణకు దారితీసే మార్గం. ఇది నోబుల్
ఎనిమిది రెట్లు మార్గం, ఇది నేను వివరించాను. నోబెల్ ఎనిమిది అడుగుల
మార్గం మనోహరమైన జీవనశైలి ద్వారా పోషించబడుతోంది. మైండ్ఫుల్నెస్ ఏకాగ్రత
మరియు అవగాహనకు దారితీస్తుంది, ప్రతి నొప్పి మరియు దుఃఖం నుండి మీరు
స్వేచ్ఛ మరియు శాంతి మరియు ఆనందం దారితీస్తుంది. నేను పరిపూర్ణత ఈ మార్గంలో
మీకు మార్గనిర్దేశం చేస్తాను.
“దృష్టి ఉద్భవించి, అవగాహన ఉద్భవించి, జ్ఞానం తలెత్తి, ప్రకాశం ఉద్భవించి,
ఇంతకు ముందు ఎన్నడూ వినలేదు: ‘ఒత్తిడి యొక్క ఈ గొప్ప నిజం గ్రహించబడలేదు.’
“ఒత్తిడి
విరమణ యొక్క గొప్ప నిజం: కంప్లీట్ ఫేడింగ్ & విరమణ, పునరుద్ధరణ,
విరమణ, విడుదల, & తెలియజేసినందుకు చాలా కోరిక. ఒత్తిడి విరమణ యొక్క ఈ
గొప్ప నిజం గ్రహించబడింది. ఇది ఒత్తిడి యొక్క విరమణకు దారితీసే సాధన యొక్క
గొప్ప నిజం.
“త్వరలోనే
నా జ్ఞానం మరియు దృష్టిలో ఈ నాలుగు నోబెల్ సత్యాన్ని ఎదుర్కొంటున్నందున,
వారు నిజంగా స్వచ్ఛమైనదిగా ఉన్నారని, అప్పుడు అన్ని కనిపించని
మార్గదర్శకాలు, బ్రాహ్మణులు, దాని రాయల్టీ & కామన్ఫోక్. జ్ఞానం &
విజన్ నాలో ఉద్భవించింది: ‘Unshakable నా విడుదల. ఇది నా చివరి పుట్టుక.
ఇప్పుడు పునరుద్ధరించబడిన ఉనికి లేదు. “
సిద్దార్థుడు
నాలుగు నోబెల్ సత్యాలను వివరిస్తూ, సన్యాసులలో ఒకరు, కొండన్న తన సొంత
మనస్సులో ఒక గొప్ప మెరుస్తూనే భావించారు. అతను చాలా కాలం పాటు కోరిన
విమోచనను రుచి చూడగలడు. అతని ముఖం ఆనందం తో ప్రసారం చేయబడింది. బుద్ధ
అతనిని ఎత్తి చూపారు మరియు అరిచాడు, “కొండన్న! నువ్వు పొందావ్! నువ్వు
పొందావ్!”
కొండన్న
తన అరచేతులను చేరారు మరియు సిద్దార్థకు ముందు వంగిపోయాడు. లోతైన గౌరవం తో,
అతను మాట్లాడారు, “గౌరవనీయులైన గౌతమా, దయచేసి మీ శిష్యమని నన్ను
అంగీకరించండి. నేను మీ మార్గదర్శకంలో, నేను గొప్ప మేల్కొలుపు సాధించడానికి
తెలుసు. “
ఇతర
నాలుగు సన్యాసులు సిద్దార్థా అడుగుల వద్ద వంగి, వారి అరచేతులను చేరారు,
మరియు శిష్యులుగా అందుకుంటారు. సిద్దార్థ మాట్లాడుతూ, “సోదరులు! గ్రామం
యొక్క పిల్లలు నాకు ‘బుద్ధుడి పేరును ఇచ్చారు. మీకు నచ్చినట్లయితే మీరు
నన్ను పిలవవచ్చు. “
Kondanna అడిగాడు, “బుద్ధుడు ‘కాదు’ ఒక వ్యక్తి యొక్క మేల్కొని ‘?”
“ఇది సరైనది, మరియు నేను ‘మేల్కొలుపు యొక్క మార్గం కనుగొన్న మార్గం అని పిలుస్తాను.’ ఈ పేరు గురించి మీరు ఏమనుకుంటున్నారు?”
“‘మేల్కొన్న
వ్యక్తి’! ‘మేల్కొలుపు మార్గం’! అద్భుతమైన! అద్భుతమైన! ఈ పేర్లు నిజం,
ఇంకా సులభం. మేము సంతోషంగా మిమ్మల్ని బుద్ధమని పిలుస్తాము, మరియు మీరు
మేల్కొలుపు మార్గాన్ని కనుగొన్న మార్గం. మీరు చెప్పినట్లుగా, ప్రతిరోజూ
జీవనశైలి ఆధ్యాత్మిక అభ్యాసం యొక్క ప్రాతిపదికగా ఉంది. ” ఐదు సన్యాసులు తమ
గురువుగా గౌతమను అంగీకరించడానికి మరియు బుద్ధమని పిలవాలని ఒక మనస్సులో
ఉన్నారు.
బుద్ధ
వాటిని నవ్వి. ” దయచేసి, బ్రదర్స్, ఒక ఓపెన్ మరియు తెలివైన ఆత్మతో
అభ్యాసం, మరియు మూడు నెలల్లో మీరు విముక్తి యొక్క పండును సాధించారు.
Buddam sharanam by jayaraju
Jayaraju

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Buddam sharanam by jayaraju


బౌద్ధమతం నుండి బుద్ధుని పదాలు సాంప్రదాయిక భాషా-క్నికల్ తెలుగు,
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https://www.bbc.com/future/article/20210705-how-children-are-spoofing-covid-19-tests-with-soft-drinks


బుద్ధుని సొంత పదాలు అవగాహనపై హాజరవుతున్నాయి
mahā + satipaṭṭhāna.
మతాలు, జాతులు, కులాలు, అసమానతలు,
అక్కడ ఉన్నాయి
వున్నాయా
మరియు
అక్కడ కొనసాగుతుంది!
డాక్టర్ b.r.rbedkar “ప్రధాన భారత్ బానము కరంగా.” (నేను ఈ దేశం బౌద్ధుడిని చేస్తాను)
అన్ని
అబ్ఒరిజినల్ జాగృతం సంఘాలు ఉరుము సంతోషంగా “హమ్ ప్రాప్చాంచ్ ప్రబుద్దా
ప్రపాంచ్మే కర్నేజ్.” (మేము మొత్తం ప్రపంచం ప్రబద్దా ప్రాపన్చ్ చేస్తాము
ఇది ద్వారా జరుగుతుంది
ఉచిత
ఆన్లైన్ Prabuddhed అన్ని సమాజాలు కోసం సంక్షేమ, ఆనందం మరియు శాంతి కోసం
ఒక సొంత మాటలు మరియు వాటిని mahā + satipaṭṭhāna ద్వారా తుది గోల్ వంటి
శాశ్వతమైన ఆనందం సాధించడానికి కోసం వికర్షణ, ఎలిమెంట్స్, తొమ్మిది చంద్ర
మైదానాలు, వేదాన్ మరియు సిట్టా
అప్పుడు
మతాలు, జాతులు, కులాలు మరియు అసమానతలు
అక్కడ ఉండదు!
టిపిటాక్
DN 22 - (D II 290)
Mahāsatipaṭṭhāna Sutta.
బుద్ధుడు ద్వారా అవగాహనపై హాజరు
mahā + satipaṭṭhāna.
ఈ సుత్తా ధ్యానం ఆచరణలో ప్రధాన సూచనగా విస్తృతంగా పరిగణించబడుతుంది.
పరిచయము
I. క్య్యా పరిశీలన
A. ānāpāna న విభాగం
భంగిమలపై విభాగం
Sampajała న C. విభాగం
D. విభాగం వికర్షణలో
అంశాలపై E. విభాగం
తొమ్మిది చొక్కా మైదానంలో F. విభాగం
II. వేదాన్ యొక్క పరిశీలన
పరిచయము
అందువలన నేను విన్నాను:
ఒక సందర్భంలో, భగవ్ కమ్మశాడు, కురుస్ యొక్క మార్కెట్ పట్టణంలో కురస్ మధ్య ఉండిపోయాడు. అక్కడ, అతను భిక్హస్ ప్రసంగించారు:
- భిక్హస్.
- భగ్దంటే భిక్హస్ సమాధానం ఇచ్చారు. భగవ్ చెప్పారు:
- ఈ,
భిక్ఖస్, స్వచ్ఛపరచడానికి ఏమీ లేదని దారితీస్తుంది
మానవులు,
దుఃఖం మరియు విమోచన అధిగమించి, Dukha-domanassa యొక్క అదృశ్యం, సరైన
మార్గం సాధన, nibbāna యొక్క పరిపూర్ణత, ఆ నాలుగు satipaṭṭhānas అని.
ఏ నాలుగు?
ఇక్కడ, భిక్ఖస్, ఒక భిఖుషు కైయాలో కైయాని పరిశీలిస్తున్నారు, ātāpī
, sampajāno, satimā, ప్రపంచ పట్ల అబిజ్జః-domanassa ఇచ్చిన కలిగి.
అతను
Vedanā లో వేదనేను గమనిస్తూ ఉంటాడు, ātāpī sampajāno, satimā, ప్రపంచ పట్ల
abhijjhā-domanassa ఇచ్చిన కలిగి. అతను Citta లో Citta గమనించి నివసించే,
ātāpī sampajāno, satimā, ప్రపంచ పట్ల abhijjhā-domanassa ఇచ్చిన కలిగి.
ధర్మంలో ధమమా · · · s sampajāno, satimā, ప్రపంచ పట్ల abhijjhā-domanassa
ఇచ్చిన కలిగి.
I. Kāyānupassan.
A. ānāpāna న విభాగం
మరియు
హౌ,
భిక్హస్, భిఖులో కైయాలో కైయాను గమనిస్తున్నారా? ఇక్కడ, భిక్హస్, ఒక
భిక్ఖు, అడవికి వెళ్లి లేదా ఒక చెట్టు యొక్క మూలంలో వెళ్లిపోయినా లేదా ఒక
ఖాళీ గదికి వెళ్లిపోయారు, కాళ్ళను మూసివేయడం, క్యారీ నిటారుగా అమర్చడం
మరియు సతి పారాముఖును ఏర్పాటు చేయడం. అందువల్ల అతను శ్వాస పీల్చుకుంటాడు,
తద్వారా అతను శ్వాస పీల్చుకుంటాడు. శ్వాస పీల్చుకోవడం అతను అర్థం
చేసుకున్నాడు: ‘నేను పొడవాటిలో శ్వాసను కలిగి ఉన్నాను’; దీర్ఘకాలం అతను
అర్థం చేసుకున్నాడు: ‘నేను దీర్ఘకాలం ఊపిరిపోతున్నాను’; చిన్న లో శ్వాస
అతను అర్థం: ‘నేను చిన్న లో శ్వాస am’; శ్వాస పీల్చుకోవడం అతను అర్థం
చేసుకుంటాడు: ‘నేను చిన్నదిగా ఉన్నాను’; అతను తనను తాను శిక్షణ పొందుతాడు:
‘క్యారీ ఫీలింగ్, నేను ఊపిరి పీల్చుకుంటాను’; అతను తనను తాను శిక్షణ
పొందుతాడు: ‘మొత్తం క్యారీ ఫీలింగ్, నేను ఊపిరి పీల్చుకుంటాను’; అతను తనను
తాను శిక్షణ పొందుతాడు: ‘కైయా-సాఖ్హ్ర్రాస్ను తగ్గించడం, నేను ఊపిరి
పీల్చుకుంటాను’; అతను తనను తాను శిక్షణ పొందుతాడు:
కేవలం
,
భిక్హస్, నైపుణ్యంగల టర్నర్ లేదా టర్నర్ యొక్క అప్రెంటిస్, సుదీర్ఘ
మలుపులో, అర్థం చేసుకుంటారు: ‘నేను సుదీర్ఘ మలుపును చేస్తున్నాను’; ఒక
చిన్న మలుపు మేకింగ్, అతను అర్థం: ‘నేను ఒక చిన్న మలుపు తయారు
చేస్తున్నాను’; అదే విధంగా, భిక్హస్, ఒక భిఖు, దీర్ఘకాలంలో శ్వాస, అర్థం:
‘నేను పొడవాటిలో శ్వాసను కలిగి ఉన్నాను’; దీర్ఘకాలం శ్వాసను అర్థం
చేసుకుంటాడు: ‘నేను పొడవాటిని పీల్చుకుంటాను’; చిన్న లో శ్వాస అతను అర్థం:
‘నేను చిన్న లో శ్వాస am’; శ్వాస పీల్చుకోవడం అతను అర్థం చేసుకుంటాడు:
‘నేను చిన్నదిగా ఉన్నాను’; అతను తనను తాను శిక్షణ పొందుతాడు: ‘మొత్తం కైయా
ఫీలింగ్, నేను ఊపిరి పీల్చుకుంటాను’; అతను తనను తాను శిక్షణ పొందుతాడు:
‘మొత్తం క్యారీ ఫీలింగ్, నేను ఊపిరి పీల్చుకుంటాను’; అతను తనను తాను శిక్షణ
పొందుతాడు: ‘కైయా-సాఖ్హ్ర్రాస్ను తగ్గించడం, నేను ఊపిరి పీల్చుకుంటాను’;
అతను తనను తాను శిక్షణ పొందుతాడు: ‘కైయా-సాఖ్హ్రాస్ను తగ్గించడం, నేను
ఊపిరి పీల్చుకుంటాను’.
అందువలన అతను అంతర్గతంగా KāYa లో KāYa గమనించి ఉంటాడు,
లేదా
అతను బాహ్యంగా Kāya లో Kāya గమనించి నివసించే, లేదా అతను అంతర్గతంగా మరియు
బాహ్యంగా Kāya లో Kāya గమనించి నివసించేవారు నివసిస్తున్నారు; అతను Kłya
లో దృగ్విషయం యొక్క samudaya గమనించి, లేదా అతను Kāya లో దృగ్విషయం దూరంగా
పరిశీలిస్తోంది గమనించి, లేదా అతను Kłya లో దృగ్విషయం దూరంగా వెళ్లి, లేదా
else, [తెలుసుకున్న:] “ఈ kāya!” సతి తనలోనే ఉన్నాడు, కేవలం కేవలం దాని
యొక్క మేరకు మరియు కేవలం పాజ్సాతికి, అతను వేరుచేస్తాడు, మరియు ప్రపంచంలో
ఏదైనా పట్టుకొని లేదు. అందువలన, భిక్హస్, ఒక భిఖుషు కైయాలో కైయాను
పరిశీలిస్తున్నారు.
బి. Iryāpatha pabba.
ఇంకా,
భిక్హస్, ఒక భిక్ఖు, వాకింగ్ చేస్తున్నప్పుడు, అర్థం: ‘నేను వాకింగ్ చేస్తున్నాను’ లేదా
అతను అర్థం చేసుకున్నప్పుడు: ‘నేను నిలబడి ఉన్నాను’ లేదా అతను కూర్చున్నప్పుడు
అర్థం:
‘నేను కూర్చొని ఉన్నాను’ లేదా అతను అర్థం చేస్తున్నప్పుడు అతను అర్థం
చేసుకుంటాడు: ‘నేను అబద్ధం పడుతున్నాను’. లేదా, ఏమైనా, తన Kāya పారవేయాల్సి
ఉంటుంది, అతను దానిని అనుగుణంగా అర్థం చేసుకుంటాడు.
Sampajała న C. విభాగం
ఇంకా,
భిక్ఖస్,
ఒక భిక్ఖు, బయలుదేరినప్పుడు, సంక్జాజాతో పనిచేసేటప్పుడు, ముందుకు
చూస్తున్నప్పుడు, అతను సంపదతో వ్యవహరిస్తున్నప్పుడు, అతను సంక్హాజః తో
పనిచేస్తాడు, అతను సంపద మరియు ఎగువ వస్త్రాన్ని ధరించినప్పుడు, గిన్నె,
తినేటప్పుడు, తినేటప్పుడు, తినేటప్పుడు, నమలడం, అతను సంక్హాజః తో
పనిచేశాడు, అతను సంక్హాజః మరియు మూత్రపిండాల వ్యాపారానికి
హాజరవుతున్నప్పుడు, అతను Sampajañña తో పనిచేస్తాడు, వాకింగ్
చేస్తున్నప్పుడు, నిలబడి ఉండగా స్లీపింగ్, మేల్కొని ఉండగా, మాట్లాడటం మరియు
నిశ్శబ్దంగా ఉండగా, అతను Sampajała తో పనిచేస్తుంది.
అందువలన అతను అంతర్గతంగా Kłya లో Kāya గమనించి, లేదా అతను
బాహ్యంగా
KāYa లో KāYa ను పరిశీలిస్తుంది, లేదా అతను అంతర్గతంగా మరియు బాహ్యంగా
KāYa లో KāYa ను పరిశీలిస్తాడు; అతను Kłya లో దృగ్విషయం యొక్క samudaya
గమనించి, లేదా అతను Kāya లో దృగ్విషయం దూరంగా పరిశీలిస్తోంది గమనించి, లేదా
అతను Kłya లో దృగ్విషయం దూరంగా వెళ్లి, లేదా else, [తెలుసుకున్న:] “ఈ
kāya!” సతి తనలోనే ఉన్నాడు, కేవలం కేవలం దాని యొక్క మేరకు మరియు కేవలం
పాజ్సాతికి, అతను వేరుచేస్తాడు, మరియు ప్రపంచంలో ఏదైనా పట్టుకొని లేదు.
అందువలన, భిక్హస్, ఒక భిఖుషు కైయాలో కైయాను పరిశీలిస్తున్నారు.
D. విభాగం వికర్షణలో
ఇంకా,
భిక్ఖస్, ఒక భిక్హు ఈ చాలా శరీరాన్ని కలిగి ఉంటాడు, అరికాళ్ళ నుండి
అడుగుల
పైకి మరియు తలపై జుట్టు నుండి, దాని చర్మం మరియు వివిధ రకాలైన మలినాలను
పూర్తిగా నిండి ఉంటుంది: “ఈ క్యారీలో, తల వెంట్రుకలు, శరీర, గోర్లు, పళ్ళు,
చర్మం, మాంసం యొక్క వెంట్రుకలు ఉన్నాయి ,
స్నాయువులు, ఎముకలు, ఎముక మజ్జ, మూత్రపిండాలు, గుండె, కాలేయం, pleura, ప్లీహము,
ఊపిరితిత్తులు, ప్రేగులు, mesentery, దాని విషయాలు, మలం, పైత్యంతో కడుపు,
Splegm, చీము, రక్తం, చెమట, కొవ్వు, కన్నీళ్లు, గ్రీజు, లాలాజలం, నాసికా శ్లేష్మం,
సినోవియల్ ఫ్లూయిడ్ మరియు మూత్రం. “
అయితే,
భిక్హస్, హిల్-వరి, వరి, ముంగ్ బీన్స్, ఆవు బఠానీలు, నువ్వులు విత్తనాలు
మరియు హుస్క్డ్ బియ్యం వంటి వివిధ రకాల ధాన్యాలను కలిగి ఉన్న ఒక బ్యాగ్
ఉంది. మంచి కంటి చూపుతో ఒక వ్యక్తి, అది అన్యాయం కలిగి, [దాని విషయాలను]
పరిగణలోకి తీసుకుంటుంది: “ఈ కొండ-వరి, ఈ వరి, ఆ ముంగ్ బీన్స్, ఆ ఆవు
బఠానీలు, ఆ ఆవు-బఠానీలు, ఇవి నువ్వులు విత్తనాలు మరియు ఈ ఊపందుకున్న
బియ్యం;” అదే విధంగా, భిక్ఖస్, ఒక భిక్కూ ఈ చాలా భాగాన్ని భావిస్తాడు,
అడుగుల నుండి మరియు తలపై ఉన్న జుట్టు నుండి,
ఇది దాని చర్మం మరియు వివిధ రకాలైన మలినాలను పూర్తి చేస్తుంది:
“ఈ కొరియాలో, తల వెంట్రుకలు, శరీర వెంట్రుకలు ఉన్నాయి,
నెయిల్స్,
పళ్ళు, చర్మం, మాంసం, స్నాయువులు, ఎముకలు, ఎముక మజ్జ, మూత్రపిండాలు,
గుండె, కాలేయం, puleura, ప్లీహము, ఊపిరితిత్తులు, ప్రేగులు, mesentery,
దాని విషయాలు, మలం, పైత్య, phlegm, pus, రక్తం, చెమట, కొవ్వు, కన్నీళ్లు,
గ్రీజు, లాలాజలం, నాసికా శ్లేష్మం, సైనోవియల్ ఫ్లూయిడ్ మరియు మూత్రం. “
అందువలన అతను అంతర్గతంగా Kłya లో Kāya గమనించి, లేదా అతను
బాహ్యంగా
KāYa లో KāYa ను పరిశీలిస్తుంది, లేదా అతను అంతర్గతంగా మరియు బాహ్యంగా
KāYa లో KāYa ను పరిశీలిస్తాడు; అతను Kłya లో దృగ్విషయం యొక్క samudaya
గమనించి, లేదా అతను Kāya లో దృగ్విషయం దూరంగా పరిశీలిస్తోంది గమనించి, లేదా
అతను Kłya లో దృగ్విషయం దూరంగా వెళ్లి, లేదా else, [తెలుసుకున్న:] “ఈ
kāya!” సతీ అతనిని ప్రదర్శిస్తాడు, కేవలం కేవలం దాని యొక్క మేరకు మరియు
కేవలం పాలిసాటి, అతను వేరుచేశాడు మరియు ప్రపంచంలో ఏదైనా పట్టుకొని లేదు.
అందువలన, భిక్హస్, ఒక భిఖుషు కైయాలో కైయాను పరిశీలిస్తున్నారు.
అంశాలపై E. విభాగం
ఇంకా,
భిక్ఖస్, ఒక భిక్ఖు ఈ చాలా కైయాలో ప్రతిబింబిస్తుంది, అయితే అది ఉంచుతారు,
అయితే ఇది తొలగించబడుతుంది: “ఈ క్యానా లో, భూమి మూలకం ఉంది, ది
నీటి మూలకం, అగ్ని మూలకం మరియు గాలి మూలకం. “
కేవలం,
భిక్హస్, నైపుణ్యంగల బుట్చేర్ లేదా ఒక బుట్చేర్ యొక్క అప్రెంటిస్, ఒక
ఆవుని చంపినట్లు, ముక్కలుగా కత్తిరించే కూడలిలో కూర్చుంటారు; అదే విధంగా,
భిక్ఖస్, ఒక భిక్హూ ప్రతిబింబిస్తుంది, అయితే ఇది ఉంచబడింది, అయినప్పటికీ
అది తొలగించబడుతుంది: “ఈకః లో, భూమి మూలకం, నీటి మూలకం, అగ్ని మూలకం మరియు
గాలి మూలకం.”
అందువలన అతను అంతర్గతంగా KāYa లో Kāya గమనించి ఉంటాడు, లేదా అతను బాహ్యంగా Kāya పరిశీలించడం నివసించేవారు, లేదా అతను నివసించేవారు
అంతర్గతంగా
మరియు బాహ్యంగా KāYa లో KāYa ను గమనించండి; అతను Kłya లో దృగ్విషయం యొక్క
samudaya గమనించి, లేదా అతను Kāya లో దృగ్విషయం దూరంగా పరిశీలిస్తోంది
గమనించి, లేదా అతను Kłya లో దృగ్విషయం దూరంగా వెళ్లి, లేదా else,
[తెలుసుకున్న:] “ఈ kāya!” సతి తనలోనే ఉన్నాడు, కేవలం కేవలం దాని యొక్క
మేరకు మరియు కేవలం పవినసాటి వరకు, అతను వేరుచేశాడు మరియు ప్రపంచంలో ఏదైనా
పట్టుకొని లేదు. ఆయన అతను క్య్యాలో కైయాను గమనిస్తాడు;
(6)
అంతేకాక,
భిక్ఖస్, ఒక భిక్ఖు, అతను చనిపోయిన శరీరాన్ని చూసినట్లయితే, ఒక చార్జ్
మైదానంలో, ఇక్కడ మరియు అక్కడ చెల్లాచెదురైన ఎముకలు, ఇక్కడ ఒక చేతి ఎముక,
ఇక్కడ ఒక చీలమండ ఎముక, అక్కడ ఒక చీలమండ ఎముక , ఇక్కడ ఒక తొడ ఎముక, అక్కడ ఒక
హిప్ ఎముక, ఇక్కడ ఒక పక్కటెముక, అక్కడ ఒక వెనుక ఎముక, ఇక్కడ ఒక వెన్నెముక
ఎముక, అక్కడ ఒక మెడ ఎముక, ఒక దంత ఎముక, అక్కడ ఒక పంటి ఎముక, లేదా అక్కడ
పుర్రె, అతను ఈ చాలా Kłya భావించింది : “ఈ kāya కూడా ఒక స్వభావం, ఇది ఇలా
మారింది, మరియు ఒక పరిస్థితి నుండి ఉచిత కాదు.”
అందువలన
అతను అంతర్గతంగా Kāya లో Kāya గమనించి, లేదా అతను బాహ్యంగా Kāya లో
పరిశీలించడం నివసించేవారు, లేదా అతను అంతర్గతంగా మరియు బాహ్యంగా Kāya లో
Kāya గమనించి నివసించే నివసిస్తుంది; అతను Kłya లో దృగ్విషయం యొక్క
samudaya గమనించి, లేదా అతను Kāya లో దృగ్విషయం దూరంగా పరిశీలిస్తోంది
గమనించి, లేదా అతను Kłya లో దృగ్విషయం దూరంగా వెళ్లి, లేదా else,
[తెలుసుకున్న:] “ఈ kāya!” సతి తనలోనే ఉన్నాడు, కేవలం కేవలం దాని యొక్క
మేరకు మరియు కేవలం పాజ్సాతికి, అతను వేరుచేస్తాడు, మరియు ప్రపంచంలో ఏదైనా
పట్టుకొని లేదు. అందువలన, భిక్హస్, ఒక భిఖుషు కైయాలో కైయాను
పరిశీలిస్తున్నారు.
(7)
అంతేకాక, భిక్ఖస్, ఒక భిక్కు, అతను అయితే
చనిపోయిన
శరీరాన్ని చూడటం, ఒక చార్నెల్ మైదానంలో, ఎముకలు ఒక సీషెల్ వంటివిగా
మారాయి, ఈ కైయ కూడా ఒక స్వభావం కలిగి ఉంది, ఇటువంటి స్వభావం కూడా ఉంది, ఇది
ఇలా మారిపోతుంది మరియు అలాంటిది పరిస్థితి. “
(😎.
అంతేకాక, భిక్ఖస్, ఒక భిక్కు, అతను అయితే
చనిపోయిన
శరీరాన్ని చూడటం, ఒక చార్జ్ మైదానంలో, ఒక సంవత్సరం వయస్సులో ఎముకలను
పెడతాడు, అతను ఈ కైయాను కలిగి ఉంటాడు: “ఈ కైయ కూడా ఒక స్వభావం కలిగి ఉంది,
ఇది ఇలా మారింది ఒక పరిస్థితి. “
అందువలన
అతను అంతర్గతంగా Kāya లో Kāya గమనించి, లేదా అతను బాహ్యంగా Kāya లో
పరిశీలించడం నివసించేవారు, లేదా అతను అంతర్గతంగా మరియు బాహ్యంగా Kāya లో
Kāya గమనించి నివసించే నివసిస్తుంది; అతను Kłya లో దృగ్విషయం యొక్క
samudaya గమనించి, లేదా అతను Kāya లో దృగ్విషయం దూరంగా పరిశీలిస్తోంది
గమనించి, లేదా అతను Kłya లో దృగ్విషయం దూరంగా వెళ్లి, లేదా else,
[తెలుసుకున్న:] “ఈ kāya!” సతి తనలోనే ఉన్నాడు, కేవలం కేవలం దాని యొక్క
మేరకు మరియు కేవలం పాజ్సాతికి, అతను వేరుచేస్తాడు, మరియు ప్రపంచంలో ఏదైనా
పట్టుకొని లేదు. అందువలన, భిక్హస్, ఒక భిఖుషు కైయాలో కైయాను
పరిశీలిస్తున్నారు.
(9)
అంతేకాక, భిక్ఖస్, ఒక భిక్కు, అతను అయితే
చనిపోయిన
శరీరాన్ని చూసిన, ఒక చార్జ్ మైదానంలో, కుళ్ళిన ఎముకలు పొడిగా తగ్గాయి,
అతను ఈ కైయాను కలిగి ఉంటాడు: “ఈ కైయ కూడా ఒక స్వభావం కలిగి ఉంది, ఇది ఇలా
మారింది, మరియు అలాంటి పరిస్థితి నుండి ఉచితం కాదు . “
అందువలన
అతను అంతర్గతంగా Kāya లో Kāya గమనించి, లేదా అతను బాహ్యంగా Kāya లో
పరిశీలించడం నివసించేవారు, లేదా అతను అంతర్గతంగా మరియు బాహ్యంగా Kāya లో
Kāya గమనించి నివసించే నివసిస్తుంది; అతను Kłya లో దృగ్విషయం యొక్క
samudaya గమనించి, లేదా అతను Kāya లో దృగ్విషయం దూరంగా పరిశీలిస్తోంది
గమనించి, లేదా అతను Kłya లో దృగ్విషయం దూరంగా వెళ్లి, లేదా else,
[తెలుసుకున్న:] “ఈ kāya!” సతి తనలోనే ఉన్నాడు, కేవలం కేవలం దాని యొక్క
మేరకు మరియు కేవలం పాజ్సాతికి, అతను వేరుచేస్తాడు, మరియు ప్రపంచంలో ఏదైనా
పట్టుకొని లేదు. అందువలన, భిక్హస్, ఒక భిఖుషు కైయాలో కైయాను
పరిశీలిస్తున్నారు.
II. వేదాన్ యొక్క పరిశీలన
అంతేకాక, భిక్ఖస్, వేదనేలో వేదనేను ఎలా పరిశీలిస్తున్నారో?
ఇక్కడ,
భిక్కస్, ఒక భిక్ఖు, ఒక సుఖ వేదేన్, undersands ఎదుర్కొంటున్న: “నేను ఒక
సుఖ వేదేన్ అనుభవించే”; ఒక Dukkha Vedanā అనుభవిస్తూ, undersands:
“నేను
ఒక డక్హా వేదాన్ను అనుభవించాను”; Adukkham-asukhā Vedanā, underands
అనుభవిస్తున్న: “నేను ఒక adukkham-asukhā vedanā అనుభవించే am; ఒక సుఖ
వేదాన్ sāmisa అనుభవించే, undersands: “నేను ఒక sukha vedanā sāmisa
అనుభవించే am”; ఒక సుఖ వేదేన్లిమిసా అనుభవించే, undersands:
“నేను
ఒక సుఖ వేదాన్ నిరమిసా అనుభవించాను”; ఒక Dukkha Vedanā Sāmisa అనుభవించే,
undersands: “నేను ఒక dukkha vedanā sāmisa అనుభవించే am”; Dukhkha Vedanā
nirāmisa అనుభవిస్తున్న, undersands: “నేను ఒక dukkha vedanā nirāmisa
అనుభవించే am”; Adukkham-asukhā Vedanā Sāmisa అనుభవించే, underands: “నేను
ఒక adukkham-asukhā vedanā sāmisa అనుభవించే am”; Adukkham-asukhā vedanā
nirāmisa అనుభవిస్తున్న, undercands: “నేను ఒక adukkham-asukhā vedanā
nirāmisa అనుభవించే am”.
అందువలన అతను Vedanā లో Vedanā లో అంతర్గతంగా గమనించి,
లేదా అతను వెదనాను బహిరంగంగా గమనించి, లేదా అతను నివసించాడు
Vedanā అంతర్గతంగా మరియు బాహ్యంగా vedanā గమనించి; అతను నివసించాడు
వేదనేలో
సముడాయను పరిశీలించడం లేదా అతను వేదాన్లో దృగ్విషయాన్ని దూరంగా ఉన్నట్లు
గమనించాడు, లేదా అతను Samudaya గమనించి మరియు వేదాన్ లో దృగ్విషయం దూరంగా
ప్రయాణిస్తున్న నివసిస్తుంది; లేకపోతే, [తెలుసుకున్న:] “ఇది వేదాన్!” సతి
తనలోనే ఉన్నాడు, కేవలం కేవలం దాని యొక్క మేరకు మరియు కేవలం పాజ్సాతికి,
అతను వేరుచేస్తాడు, మరియు ప్రపంచంలో ఏదైనా పట్టుకొని లేదు. అందువలన,
భిక్ఖస్, ఒక భిక్హూ వేదాన్లో వేదనేని పరిశీలిస్తున్నారు.
III. Citta యొక్క పరిశీలన
అంతేకాకుండా, భిక్ఖస్, పిత్తిలో పిట్టాని ఎలా పరిశీలిస్తున్నారో?
ఇక్కడ, భిక్ఖస్, ఒక భిక్హస్ పిత్తిని “ర్యాగాతో” అని పిలిచారు, లేదా అతను
రౌగా లేకుండా “సిట్టా ర్యాగా లేకుండా”, లేదా అతను Dosa తో “Dosa తో Citta”
అని పిత్తి అర్థం “మోహోతో ఉన్న సిట్టా” గా మనోతో ఉన్న CitTA “సిట్టా”, లేదా
అతను మోహమా లేకుండా “మహాను లేకుండా” అని పిట్టాను అర్థం చేసుకుంటాడు, లేదా
అతను సేకరించిన CitTA ను “సేకరించిన Citta” గా అర్థం చేసుకుంటాడు, లేదా
అతను ఒక చెల్లాచెదురుగా అర్థం చేసుకుంటాడు “ఒక చెల్లాచెదురుగా ఉన్న సిట్టా”
గా పిట్టా, లేదా అతను ఒక విస్తరించిన CitTA ను “విస్తరించిన CitTA” గా
అర్థం చేసుకుంటాడు, లేదా అతను ఒక బహిష్కరించబడిన CitTA ను “ఒక వెల్లడించని
కాట్ట” గా అర్థం చేసుకుంటాడు, లేదా అతను “ఒక అధిగమించదగిన సిట్టా” గా
అధిగమించగల Citta ను అర్థం చేసుకుంటాడు, లేదా అతను అర్థం చేసుకుంటాడు “ఒక
అన్యాయమైన సిట్టా” గా అన్యాయమైన CitTA “ఒక సాంద్రీకృత CitTA” గా ఒక
సాంద్రీకృత CitTA ను అర్థం చేసుకుంటుంది, లేదా అతను ఒక నిగూఢమైన CitTA ను
“ఒక సాంద్రత కలిగిన CitTA” గా అర్థం చేసుకుంటాడు, లేదా అతను విముక్తి
పొందిన CitTA ను “విముక్తి పొందిన Citta” గా అర్థం చేసుకుంటాడు అతను ఒక
వెల్లడి చేయబడిన CitTA ను “ఒక unli గా అర్థం చేసుకుంటాడు citta “.
అందువలన అతను అంతర్గతంగా Citta లో CitTA గమనించి, లేదా అతను బాహ్యంగా
CitTA లో Citta గమనించి నివసించేవారు, లేదా అతను అంతర్గతంగా మరియు బాహ్యంగా
పిత్తి లో CitTA గమనించి నివసించేవారు; అతను CitTA లో దృగ్విషయం యొక్క
సముడాయను గమనించాడు, లేదా అతను CitTA లో దృగ్విషయాన్ని దూరంగా గమనించి
ఉంటాడు లేదా అతను Samudaya గమనించి, CitTA లో దృగ్విషయం దూరంగా
ప్రయాణిస్తున్న నివసిస్తుంది; లేదా else, [తెలుసుకున్న:] “ఈ citta!” సతి
తనలోనే ఉన్నాడు, కేవలం కేవలం దాని యొక్క మేరకు మరియు కేవలం పాజ్సాతికి,
అతను వేరుచేస్తాడు, మరియు ప్రపంచంలో ఏదైనా పట్టుకొని లేదు. అందువలన,
భిక్హస్, ఒక భిక్ఖు పిట్టాలో పిట్టాని పరిశీలిస్తున్నారు.
బుద్ధుని సంక్షిప్త చరిత్ర
The Humanist Way
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ప్రపంచంలోనే తొలి మానవవాది-బుద్ధుడు
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105) Classical Thai-ภาษาไทยคลาสสิก,




คำพูดของพระพุทธเจ้าจากพระพุทธศาสนาในภาษาไทยคลาสสิก - ภาษาไทยคลั่งซิลเซา
ทำดีทำให้บริสุทธิ์ใจ
ความหิวเป็นความเจ็บป่วยที่เลวร้ายที่สุด - พระพุทธเจ้า
กรอกบรอกโคโคลาย,
พริก, แตงกวา, แครอท, ถั่ว,
ต้นไม้ผลไม้แคระในกระถางและต้นไม้แบริ่งผลไม้เป็น Ashoka the Great
ได้ทั่วโลก Amudha Surabhi โลกและในอวกาศ
แนวทางการปลูกพืชสวนและป่าไม้สำหรับเมล็ดและต้นกล้า
DN 16 - (D II 137)
Mahāparinibbāna Sutta
{ตัดตอนมา}
คำแนะนำสุดท้ายโดยพระพุทธเจ้าในMahā-Parinibbāna
Sutta
นี้รวบรวมคำแนะนำต่าง ๆ
พระพุทธเจ้ามอบให้เพื่อประโยชน์ของเขาหลังจากที่เขาผ่านไปซึ่งทำให้เป็นชุดคำแนะนำที่สำคัญมากสำหรับเราในปัจจุบัน
ฉันจะอธิบายถึงวาทกรรมเกี่ยวกับธรรมะซึ่งเรียกว่าDhammādāsaครอบครองซึ่งariyasāvakaถ้าเขาปรารถนาที่จะประกาศตัวเอง:
‘สำหรับฉันไม่มีอีกแล้ว Niraya ไม่มีอีกต่อไปtiracchāna-yoni ไม่มี
pettivisaya อีกต่อไป
สถานะที่ไม่มีความสุขมากขึ้นของความโชคร้ายของความทุกข์ยากฉันเป็นSotāpannaโดยธรรมชาติฟรีจากรัฐที่มีความทุกข์ยากบางส่วนถูกกำหนดให้เป็น
Sambodhi
และสิ่งที่ānandaคือ
วาทกรรมนั้นเกี่ยวกับธรรมะที่เรียกว่าDhammādāsaครอบครองซึ่งAriyasāvakaถ้าเขาต้องการประกาศตัวเอง:
‘สำหรับฉันไม่มี Niraya อีกแล้วไม่มีTiracchāna-Yoni อีกต่อไปไม่มี
Pettivisaya อีกต่อไป
ความทุกข์ของความโชคร้ายของความทุกข์ยากฉันเป็นSotāpannaโดยธรรมชาติฟรีจากรัฐที่มีความทุกข์ยากบางส่วนถูกกำหนดให้แซมบอดไฮ?
ที่นี่, ānanda, ariyasāvakaเป็น endowed กับพระพุทธรูปaveccappasāda:
เขาได้รับการแต่งตั้งด้วย DHAMME AVECCAppasāda:
เขาเป็น Endowed กับsaṅgheaveccappasāda:
เขาถูกก้มลงด้วยsīlaซึ่งเป็นที่ยอมรับกับ ariyas
นี้ānandaเป็นวาทกรรมที่อยู่ในธรรมะซึ่งเรียกว่าDhammādāsaครอบครองซึ่งAriyasāvakaหากเขาต้องการที่จะประกาศตัวเอง:
‘สำหรับฉันไม่มี Niraya อีกแล้วไม่มีTiracchāna-Yoni อีกต่อไป
ไม่มีสถานะที่ไม่มีความสุขอีกต่อไปจากความโชคร้ายของความทุกข์ยากฉันเป็นSotāpannaโดยธรรมชาติฟรีจากรัฐที่มีความทุกข์ยากบางส่วนถูกกำหนดให้
Sambodhi
Sato หากคุณยังคงอยู่ Bhikkhus และSampajānos นี่คือการลงทุนของเรากับคุณ
และอย่างไร Bhikkhus เป็น Bhikkhu Sato? ที่นี่ Bhikkhus, Bhikkhu
ดังนั้น Bhikkhus จึงเป็น Bhikkhu Sato และ Bhikkhus เป็นอย่างไร Bhikkhu Sampajāno? ที่นี่ Bhikkhus,
ดังนั้น Bhikkhus จึงเป็น Bhikkhu Sampajāno Sato หากคุณยังคงอยู่ Bhikkhus และSampajānos นี่คือการลงทุนของเรากับคุณ
- อนันดาศาลาแฝด
ต้นไม้กำลังบานสะพรั่งแม้ว่ามันจะไม่ใช่ฤดูกาลของการออกดอก
และดอกฝนที่มีต่อร่างของ Tathagata และ Drop
และกระจายและถูกเกลื่อนลงในการนมัสการของ TATHAGATA
และดอกไม้ปะการังบนท้องฟ้าและผงไม้จันทน์สวรรค์จากท้องฟ้าฝนตกบนร่างกายของ
Tathagata และ Drop และกระจายอยู่ในการเคารพบูชาของ Tathagata
และเสียงของเสียงสวรรค์และเครื่องดนตรีสวรรค์ทำให้เพลงในอากาศออกจากความเคารพต่อ
Tathagata
นี่ไม่ใช่เรื่องนี้ānandaว่าTathāgataได้รับการเคารพนับถือเคารพนับถือเคารพนับถือและให้เกียรติ
แต่อนันดา, Bhikkhu หรือ Bhikkhuni, คนธรรมดาหรือคนธรรมดา,
ที่เหลืออยู่dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna,
การใช้ชีวิตตามธรรมะที่เคารพนับถือมากนักการนับถือความเคารพจ่ายแสดงความเคารพและเกียรตินิยมTathāgataด้วยการแสดงความเคารพที่ยอดเยี่ยมที่สุด
ดังนั้นānandaคุณควรฝึกตัวเองดังนั้น:
‘เราจะยังคงอยู่ที่Dhamm’ānudhamma’p'paṭipanna,
sāmīci’p'paṭipannaอาศัยอยู่ตามธรรมะ’
Source text
Bhagawan Buddha Says
“My
Brothers, there are these two extremes that a person on the path should
avoid. Which two? One is to plunge oneself into sensual pleasures. And
the other is to practice austerities which deprive the body of its
needs. Both of these extremes lead to failure.
“The
path I have discovered is the Middle Way, which avoids both extremes
and has the capacity to lead one to understanding, liberation, and
peace. It is the Noble Eightfold Path of right understanding, right
thought, right speech, right action, right livelihood, right effort,
right mindfulness and right concentration. I have followed this Noble
Eightfold path and have realized understanding, liberation and peace.
The
first is the existence of suffering. Birth, old age, sickness, and
death are suffering. Sadness, anger, jealousy, worry, anxiety, fear, and
despair are suffering. Separation from loved ones is suffering.
Association with those you dislike is suffering. Desire, attachment, and
clinging to the five aggregates are suffering.
“Brothers, the second truth reveals the cause of suffering. Because
of ignorance, people cannot see the truth about life, and they become
caught in the flames of desire, anger, jealousy, grief, worry, fear, and
despair.
“Brothers, the third truth is the cessation of suffering.
Understanding the truth of life brings about the cessation of every grief and sorrow and gives rise to peace and joy.
“Brothers, the fourth truth is the path which leads to the cessation
of suffering. It is the Noble Eightfold Path, which I have just
explained. The Noble Eightfold Path is nourished by living mindfully.
Mindfulness leads to concentration and understanding, with liberates you
from every pain and sorrow and leads to peace and joy. I will guide you
along this path of realization.
“Vision arose, insight arose, discernment arose, knowledge arose,
illumination arose within me with regard to things never heard before:
‘This noble truth of stress has been comprehended.’
“The
noble truth of the cessation of stress: the complete fading &
cessation, renunciation, relinquishment, release, & letting go of
that very craving. This noble truth of the cessation of stress has been
realized. This is the noble truth of the way of practice leading to the
cessation of stress.
“As
soon as my knowledge & vision concerning these four noble truths as
they have come to be—was truly pure, then I did claim to have directly
awakened to the right self-awakening unexcelled in the cosmos with all
its unseen guides, contemplatives, brahmans, its royalty &
commonfolk. Knowledge & vision arose in me: ‘Unshakable is my
release. This is my last birth. There is now no renewed existence.”
While
Siddhartha was explaining the Four Noble Truths, one of the monks,
Kondanna suddenly felt a great shining within his own mind. He could
taste the liberation he had sought for so long. His face beamed with
joy. The Buddha pointed at him and cried, “Kondanna! You’ve got it!
You’ve got it!”
Kondanna
joined his palms and bowed before Siddhartha. With deepest respect, he
spoke, “Venerable Gautama, please accept me as your disciple. I know
that under your guidance, I will attain the Great Awakening.”
The
other four monks also bowed at Siddhartha’s feet, joined their palms,
and asked to be received as disciples. Siddhartha said, “Brothers! The
children of the village have given me the name ‘the Buddha.” You too may
call me by that name if you like.”
Kondanna asked, “Doesn’t ‘Buddha’ mean ‘One who is awakened’?”
“That is correct, and they call the path that I have discovered ‘the Way of Awakening.’ What do you think of this name?”
“’One
who is awakened’! ‘The Way of Awakening’! Wonderful! Wonderful! These
names are true, yet simple. We will happily call you the Buddha, and the
path you have discovered the Way of Awakening. As you just said, living
each day mindfully is the very basis of spiritual practice.” The five
monks were of one mind to accept Gautama as their teacher and to call
him the Buddha.
The
Buddha smiled at them.” Please, brothers, practice with an open and
intelligent spirit, and in three months you will have attained the fruit
of liberation.”
4207 / 5000
Translation results
พระพุทธรูป Bhagawan กล่าว
“พี่น้องของฉันมีสองสุดขั้วที่คนบนเส้นทางควรหลีกเลี่ยง
อันไหน หนึ่งคือการกระโดดตัวเองเป็นความสุขที่กระตุ้นความรู้สึก และอื่น ๆ
คือการฝึกความเข้มงวดซึ่งกีดกันร่างกายของความต้องการของมัน
สุดขั้วทั้งสองนี้นำไปสู่ความล้มเหลว
“เส้นทางที่ฉันค้นพบเป็นทางตรงกลางซึ่งหลีกเลี่ยงความข่มเห้นทั้งขั้วและมีความสามารถที่จะนำไปสู่การทำความเข้าใจการปลดปล่อยและความสงบสุข
มันเป็นเส้นทางที่มีเกียรติแปดเท่าของความเข้าใจที่ถูกต้อง,
ความคิดที่ถูกต้อง, การพูดที่ถูกต้อง, การกระทำที่ถูกต้อง,
การทำมาหากินที่เหมาะสม, ความพยายามที่เหมาะสม,
สติที่ถูกต้องและความเข้มข้นที่ถูกต้อง
ฉันได้ปฏิบัติตามเส้นทางที่มีเกียรติของผู้สูงศักดิ์และได้ตระหนักถึงความเข้าใจการปลดปล่อยและความสงบสุข
ครั้งแรกคือการดำรงอยู่ของความทุกข์
การเกิดอายุอายุการเจ็บป่วยและความตายคือความทุกข์ทรมาน
ความโศกเศร้าความโกรธความหึงหวงความกังวลความวิตกกังวลความกลัวและความสิ้นหวังมีความทุกข์ทรมาน
การแยกจากคนที่รักคือความทุกข์ทรมาน
การเชื่อมโยงกับสิ่งที่คุณไม่ชอบคือความทุกข์ทรมาน
ความปรารถนาสิ่งที่แนบมาและยึดติดกับทั้งห้ามวลรวมกำลังทุกข์ทรมาน
“พี่น้องความจริงที่สองเผยให้เห็นสาเหตุของความทุกข์
เนื่องจากความไม่รู้จึงไม่สามารถมองเห็นความจริงเกี่ยวกับชีวิตและพวกเขากลายเป็นเปลวไฟแห่งความปรารถนาความโกรธความหึงหวงความเศร้าโศกกังวลความกลัวและความสิ้นหวัง
“พี่น้องความจริงที่สามคือการหยุดความทุกข์
การทำความเข้าใจความจริงของชีวิตนำมาซึ่งการหยุดชะงักของความเศร้าโศกและความเศร้าโศกทุกอย่างและก่อให้เกิดความสงบสุขและความสุข
“พี่น้องความจริงที่สี่คือเส้นทางที่นำไปสู่การหยุดที่ทุกข์ทรมาน
มันเป็นเส้นทางที่มีเกียรติแปดเท่าซึ่งฉันเพิ่งอธิบาย
เส้นทางอันสูงส่งแปดเท่าได้รับการบำรุงรักษาโดยการใช้ชีวิตอย่างมีสติ
การมีสตินำไปสู่ความเข้มข้นและความเข้าใจโดยปลดปล่อยคุณจากทุกความเจ็บปวดและความเศร้าโศกและนำไปสู่ความสงบสุขและความสุข
ฉันจะแนะนำคุณตามเส้นทางของการรับรู้นี้
“การมองเห็นเกิดขึ้น, ความเข้าใจที่เกิดขึ้น, ความฉลาดโค้ง,
ความรู้เกิดขึ้น,
การส่องสว่างเกิดขึ้นภายในฉันเกี่ยวกับสิ่งที่ไม่เคยได้ยินมาก่อน:
‘ความจริงอันสูงส่งของความเครียดนี้ได้รับการตอบสนอง’
“ความจริงอันสูงส่งของการหยุดความเครียด:

การซีดจางที่สมบูรณ์และการหยุดการสละการปลดปล่อยการปลดปล่อยและปล่อยให้ความอยากที่มาก
ความจริงอันสูงส่งของการหยุดความเครียดได้รับการตระหนัก
นี่คือความจริงอันสูงส่งของวิธีการฝึกฝนที่นำไปสู่การหยุดความเครียด

“ทันทีที่ความรู้และวิสัยทัศน์ของฉันเกี่ยวกับความจริงที่สูงส่งทั้งสี่อย่างที่พวกเขามาถึงเป็นเรื่องที่บริสุทธิ์อย่างแท้จริงฉันก็อ้างว่าตื่นขึ้นมาโดยตรงกับการตื่นตัวด้วยตนเองที่ถูกต้องในจักรวาลด้วยไกด์ที่มองไม่เห็นทั้งหมด
Brahmans, Royalty & Commonfolk
ความรู้และการมองเห็นเกิดขึ้นในตัวฉัน: ‘unshakable คือการเปิดตัวของฉัน
นี่คือการคลอดครั้งสุดท้ายของฉัน ตอนนี้ไม่มีการดำรงอยู่ต่ออายุ “
ในขณะที่
Siddhartha กำลังอธิบายความจริงอันสูงส่งสี่ประการหนึ่งในพระสงฆ์ Kondanna
ก็รู้สึกถึงการส่องแสงที่ยอดเยี่ยมในใจของเขาเอง
เขาสามารถลิ้มรสการปลดปล่อยที่เขาต้องการมานานแล้ว
ใบหน้าของเขายิ้มแย้มแจ่มใส พระพุทธเจ้าชี้ไปที่เขาและร้องไห้ “Kondanna!
คุณได้มัน! คุณได้มัน!”
Kondanna
เข้าร่วมฝ่ามือของเขาและโค้งคำนับก่อน Siddhartha
ด้วยความเคารพที่ลึกซึ้งที่สุดเขาพูด “Gautama
ที่น่าเคารพนับถือโปรดยอมรับฉันเป็นศิษย์ของคุณ
ฉันรู้ว่าภายใต้คำแนะนำของคุณฉันจะได้รับการปลุกที่ยิ่งใหญ่ “
อีกสี่พระอีกยังคำนับที่เท้าของ
Siddhartha เข้าร่วมฝ่ามือของพวกเขาและขอให้ได้รับเป็นสาวก Siddhartha
กล่าวว่า “พี่น้อง! เด็ก ๆ ของหมู่บ้านให้ชื่อ ‘พระพุทธรูป ”
คุณก็อาจโทรหาฉันด้วยชื่อนั้นถ้าคุณชอบ “
Kondanna ถามว่า “พระพุทธเจ้าไม่ได้หมายความว่า ‘คนที่ตื่นขึ้นมา’”
“นั่นถูกต้องและพวกเขาเรียกเส้นทางที่ฉันได้ค้นพบ ‘วิธีการตื่น’ คุณคิดอย่างไรกับชื่อนี้”
“‘คนที่ตื่นขึ้นมา’!
‘วิธีการตื่น’! มหัศจรรย์! มหัศจรรย์! ชื่อเหล่านี้เป็นจริง แต่ง่าย
เราจะโทรหาพระพุทธเจ้าอย่างมีความสุขและเส้นทางที่คุณค้นพบวิธีการตื่น
อย่างที่คุณเพิ่งพูดว่าการใช้ชีวิตในแต่ละวันอย่างพิถีพิถันเป็นพื้นฐานของการฝึกจิตวิญญาณ
” พระห้าคนเป็นหนึ่งในใจหนึ่งที่ยอมรับ Gautama
เป็นครูและเรียกเขาว่าพระพุทธเจ้า
พระพุทธเจ้ายิ้มให้พวกเขา ” ได้โปรดพี่น้องฝึกฝนด้วยจิตวิญญาณที่เปิดกว้างและชาญฉลาดและในสามเดือนคุณจะได้รับผลของการปลดปล่อย ”
พุทธวิธีสื่อสาร : เทคนิคการสอนของพระพุทธเจ้า
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หนังสือ เทคนิคการสอนของพระพุทธเจ้า และหนังสือ พุทธวิธีในการสอน ของสมเด็จพระพุทธโฆษาจารย์ ป.อ. ปยุตโต
หนังสือ วิธีสอนของพระพุทธเจ้า โดย แสง จันทร์งาม
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คำพูดของพระพุทธเจ้าจากพระพุทธศาสนาในภาษาไทยคลาสสิก - ภาษาไทยคลั่งซิลเซา
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คำพูดของพระพุทธเจ้าพูดถึงการเข้าร่วมการรับรู้
Mahā + Satipaṭṭhāna
ศาสนา, การแข่งขัน, วัฏฐ, ความไม่เท่าเทียม,
มีอยู่ที่นั่น
มี
และ
จะยังคงอยู่ที่นั่น!
Dr B.R.ambedkar ฟ้าร้อง “Main Bharat Baudhmay Karunga” (ฉันจะทำให้ประเทศนี้ชาวพุทธ)
ชาวอะบอริจินทั้งหมด Awakened Societies Thunder “Hum Chumanch Prapanchmay Karunge” (เราจะทำให้ทั้งโลก prabuddha prapanch
สิ่งนี้จะเกิดขึ้นผ่าน
การประชุมทางปัญญา
Prabuddha
ออนไลน์ฟรีในการปลุกคำพูดของตัวเองเพื่อสวัสดิการความสุขและความสงบสุขสำหรับทุกสังคมและเพื่อให้พวกเขาบรรลุนิรันดร์บลิสเป็นเป้าหมายสุดท้ายผ่านMahā
+ Satipaṭṭhāna-การเข้าร่วมการรับรู้จากการสังเกตการณ์ของKāyaในānāpāna,
ท่าทาง, sampajañña, ความน่าสะพรึงกลัว, องค์ประกอบ, เก้า charnel grounds
ของVedanāและ Citta
แล้ว
ศาสนา, การแข่งขัน, วรรณะและความไม่เท่าเทียม
จะไม่อยู่ที่นั่น!
Tipitaka
DN 22 - (D II 290)
Mahāsatipaṭṭhāna sutta
การเข้าร่วมการรับรู้จากพระพุทธเจ้า
Mahā + Satipaṭṭhāna
Sutta นี้ได้รับการพิจารณาอย่างกว้างขวางว่าเป็นข้อมูลอ้างอิงหลักสำหรับการปฏิบัติสมาธิ
บทนำ
I. การสังเกตของKāya
A. ส่วนānāpāna
B. ส่วนบนท่าทาง
C. ส่วนบนSampajañña
D. ส่วนที่น่ารังเกียจ
E. ส่วนบนองค์ประกอบ
F. ส่วนที่เก้ามีรอยัล
ครั้งที่สอง การสังเกตของVedanā
บทนำ
ฉันได้ยินมาว่า:
ในหนึ่งครั้งที่Bhagavāอยู่ในหมู่ Kurus ที่Kammāsadhammaซึ่งเป็นเมืองตลาดของ Kurus ที่นั่นเขากล่าวถึง Bhikkhus:
- Bhikkhus
- Bhaddante ตอบ Bhikkhus bhagavāพูดว่า:
- นี้,
Bhikkhus เป็นเส้นทางที่นำไปสู่อะไรนอกจากการทำให้บริสุทธิ์ของ
สิ่งมีชีวิตการเอาชนะความเศร้าโศกและความคร่ำครวญการหายตัวไปของ
Dukkha-Domanassa
การบรรลุวิธีที่ถูกต้องสำนวนของNibbānaนั่นคือการพูดสี่Satipaṭṭhānas
สี่ไหน
ที่นี่ Bhikkhus, Bhikkhu Dwells สังเกตKāyaในKāya, ātāpī
Sampajāno, Satimāยอมแพ้abhijjhā-domanassa ไปทั่วโลก
เขาอาศัยการสังเกตVedanāในVedanā,
ātāpīSampajāno, Satimāยอมแพ้Abhijjhā-Domanassa ต่อโลก
เขาอาศัยการสังเกตการณ์ Citta ใน Citta, ātāpīSampajāno,
Satimāยอมแพ้Abhijjhā-Domanassa ต่อโลก เขาอาศัยอยู่ที่ Dhamma · S ใน
Dhamma · S, ātāpīSampajāno, Satimā, เลิกAbhijjhā-Domanassa ไปทั่วโลก
I. Kāyānupassanā
A. ส่วนānāpāna
และ
Bhikkhus
ทำอย่างไร Bhikkhu Dwell สังเกตKāyaในKāya? ที่นี่ Bhikkhus, Bhikkhu,
ไปที่ป่าหรือไปที่รากของต้นไม้หรือไปที่ห้องว่างนั่งลงพับขาขวางการตั้งค่าKāyaตั้งตรงและตั้ง
Sati Parimukhaṃ การเป็นคนที่เขาหายใจเข้าด้วยกันเป็น Sato ที่เขาหายใจออก
การหายใจในระยะยาวเขาเข้าใจ: ‘ฉันหายใจเป็นเวลานาน’;
หายใจออกมานานเขาเข้าใจ: ‘ฉันหายใจออกมายาวนาน’;
การหายใจในระยะสั้นเขาเข้าใจ: ‘ฉันหายใจสั้น ๆ ‘; หายใจสั้น ๆ
ที่เขาเข้าใจ: ‘ฉันหายใจออกสั้น’; เขาฝึกฝนตัวเอง:
‘รู้สึกถึงKāyaฉันจะหายใจใน’; เขาฝึกฝนตัวเอง:
‘รู้สึกทั้งKāyaฉันจะหายใจออก’; เขาฝึกฝนตัวเอง:
‘สงบเงียบKāya-saṅkhārasฉันจะหายใจใน’; เขาฝึกฝนตัวเอง:
‘สงบเงียบKāya-saṅkhārasฉันจะหายใจออก’
แค่
ในฐานะที่เป็น
Bhikkhus
เทอร์เนอร์ที่มีทักษะหรือลูกศิษย์ของเทอร์เนอร์ทำให้เลี้ยวยาวเข้าใจ:
‘ฉันกำลังเลี้ยวยาว’; การเลี้ยวสั้น ๆ เขาเข้าใจ: ‘ฉันกำลังเลี้ยวสั้น’;
ในลักษณะเดียวกัน Bhikkhus, Bhikkhu, การหายใจในระยะยาวเข้าใจ:
‘ฉันหายใจเป็นเวลานาน’ หายใจออกมานานเขาเข้าใจ: ‘ฉันหายใจออกมายาวนาน’;
การหายใจในระยะสั้นเขาเข้าใจ: ‘ฉันหายใจสั้น ๆ ‘; หายใจสั้น ๆ
ที่เขาเข้าใจ: ‘ฉันหายใจออกสั้น’; เขาฝึกฝนตัวเอง:
‘รู้สึกทั้งKāyaฉันจะหายใจใน’; เขาฝึกฝนตัวเอง:
‘รู้สึกทั้งKāyaฉันจะหายใจออก’; เขาฝึกฝนตัวเอง:
‘สงบเงียบKāya-saṅkhārasฉันจะหายใจใน’; เขาฝึกฝนตัวเอง:
‘สงบเงียบKāya-saṅkhārasฉันจะหายใจออก’
ดังนั้นเขาจึงอาศัยอยู่ในการสังเกตKāyaในKāyaภายใน
หรือเขาอาศัยอยู่ในการสังเกตKāyaในKāyaภายนอกหรือเขาอาศัยอยู่ในการสังเกตKāyaในKāyaภายในและภายนอก

เขาอาศัยอยู่ในการสังเกตการณ์เสมือนของปรากฏการณ์ในKāyaหรือเขาอาศัยการสังเกตการณ์การผ่านปรากฏการณ์ในKāyaหรือเขาอาศัยอยู่ในการสังเกตการณ์
Samudaya และผ่านปรากฏการณ์ในKāya; หรืออื่น ๆ [ตระหนัก:] “นี่คือKāya!”
Sati
มีอยู่ในตัวเขาเพียงแค่ในระดับเดียวของñāṇaและเพียงแค่Paṭissatiเขาอาศัยอยู่เดี่ยวและไม่ยึดติดกับสิ่งใดในโลก
ดังนั้น Bhikkhus ซึ่งเป็น Bhikkhu อาศัยการสังเกตKāyaในKāya

B. Iriyāpatha Pabba
นอกจากนี้,
Bhikkhus, Bhikkhu ในขณะที่เดินเข้าใจ: ‘ฉันกำลังเดิน’ หรือ
ในขณะที่ยืนอยู่เขาเข้าใจ: ‘ฉันกำลังยืน’ หรือขณะนั่งเขา
เข้าใจ: ‘ฉันกำลังนั่ง’ หรือขณะนอนราบเขาเข้าใจ: ‘ฉันนอนราบ’ หรืออื่น ๆ ในตำแหน่งใดก็ตามที่Kāyaของเขาถูกกำจัดเขาเข้าใจแล้ว
C. ส่วนบนSampajañña
นอกจากนี้,
Bhikkhus,
Bhikkhu
ในขณะที่ใกล้เข้ามาและในขณะที่ออกเดินทางไปกับSampajaññaในขณะที่มองไปข้างหน้าและในขณะที่มองไปรอบ

เขาทำหน้าที่กับSampajaññaในขณะที่การงอและในขณะที่ยืดกล้ามเนื้อเขาทำหน้าที่กับSampajaññaในขณะที่สวมเสื้อคลุมและเสื้อคลุมด้านบน

ชามเขาทำหน้าที่กับSampajaññaในขณะที่กินในขณะที่ดื่มในขณะที่เคี้ยวในขณะที่ชิมเขาทำหน้าที่กับsampajaññaในขณะที่เข้าร่วมธุรกิจการถ่ายอุจจาระและปัสสาวะเขาทำหน้าที่กับSampajaññaในขณะที่เดินขณะนั่งอยู่ในขณะที่
นอนหลับขณะตื่นขึ้นมาในขณะที่พูดคุยและเงียบเขาทำหน้าที่กับSampajañña

ดังนั้นเขาจึงอาศัยอยู่ในการสังเกตKāyaในKāyaภายในหรือเขา
อาศัยอยู่ในKāyaในKāyaภายนอกหรือเขาอาศัยการสังเกตKāyaในKāyaภายในและภายนอก

เขาอาศัยอยู่ในการสังเกตการณ์เสมือนของปรากฏการณ์ในKāyaหรือเขาอาศัยการสังเกตการณ์การผ่านปรากฏการณ์ในKāyaหรือเขาอาศัยอยู่ในการสังเกตการณ์
Samudaya และผ่านปรากฏการณ์ในKāya; หรืออื่น ๆ [ตระหนัก:] “นี่คือKāya!”
Sati
มีอยู่ในตัวเขาเพียงแค่ในระดับเดียวของñāṇaและเพียงแค่Paṭissatiเขาอาศัยอยู่เดี่ยวและไม่ยึดติดกับสิ่งใดในโลก
ดังนั้น Bhikkhus ซึ่งเป็น Bhikkhu อาศัยการสังเกตKāyaในKāya

D. ส่วนที่น่ารังเกียจ
นอกจากนี้,
Bhikkhus, Bhikkhu ถือว่าร่างกายนี้จากพื้นรองเท้าของ
เท้าขึ้นและจากผมบนหัวลงซึ่งถูกคั่นด้วยผิวหนังและเต็มไปด้วยสิ่งสกปรกหลายชนิด:
“ในKāyaนี้มีขนของศีรษะ, ขนของร่างกาย, เล็บ, ฟัน, ผิว, เนื้อหนัง ,
เอ็น, กระดูก, ไขกระดูก, ไต, หัวใจ, ตับ, เยื่อหุ้มปอด, ม้าม
ปอด, ลำไส้, mesentery, กระเพาะอาหารที่มีเนื้อหา, อุจจาระ, น้ำดี,
เสมหะ, หนอง, เลือด, เหงื่อ, ไขมัน, น้ำตา, จาระบี, น้ำลาย, mucus จมูก,
ของเหลวและปัสสาวะ
เช่นเดียวกับที่
Bhikkhus มีถุงที่มีสองช่องและเต็มไปด้วยเมล็ดพืชชนิดต่าง ๆ
เช่นข้าวเปลือก, ข้าวเปลือก, ถั่วเขียว, ถั่ววัว, เมล็ดงาและข้าวเปลือกหอย
ผู้ชายที่มีสายตาที่ดีมีการปลดปล่อยมันจะพิจารณา [เนื้อหาของมัน]:
“นี่คือเขา -
ข้าวเปลือกนี่คือข้าวเปลือกนั่นคือถั่วเขียวนี่คือถั่ววัวนั่นคือเมล็ดงาและนี่คือข้าวเหนียว;”
ในลักษณะเดียวกัน Bhikkhus Bhikkhu
พิจารณาร่างกายนี้มากจากฝ่าเท้าขึ้นและจากเส้นผมบนหัวลง
ซึ่งถูกคั่นด้วยผิวหนังและเต็มไปด้วยสิ่งสกปรกหลายชนิด:
“ในKāyaนี้มีขนของศีรษะขนของร่างกาย
เล็บ,
ฟัน, ผิว, เนื้อ, เอ็น, กระดูก, ไขกระดูก, ไต, หัวใจ, ตับ, เยื่อหุ้มปอด,
ม้าม, ปอด, ลำไส้, mesentery, กระเพาะอาหารที่มีเนื้อหา, อุจจาระ, น้ำดี,
เสมหะ, หนอง, เลือด, เหงื่อ, น้ำตา, จาระบี, น้ำลาย, mucus จมูก,
ของเหลวไขข้อและปัสสาวะ “
ดังนั้นเขาจึงอาศัยอยู่ในการสังเกตKāyaในKāyaภายในหรือเขา
อาศัยอยู่ในKāyaในKāyaภายนอกหรือเขาอาศัยการสังเกตKāyaในKāyaภายในและภายนอก

เขาอาศัยอยู่ในการสังเกตการณ์เสมือนของปรากฏการณ์ในKāyaหรือเขาอาศัยการสังเกตการณ์การผ่านปรากฏการณ์ในKāyaหรือเขาอาศัยอยู่ในการสังเกตการณ์
Samudaya และผ่านปรากฏการณ์ในKāya; หรืออื่น ๆ [ตระหนัก:] “นี่คือKāya!”
Sati
นำเสนอเขาเพียงแค่ในระดับเดียวของñāṇaและเพียงแค่Paṭissatiเขาอาศัยอยู่แยกออกไปและไม่ยึดติดกับสิ่งใดในโลก
ดังนั้น Bhikkhus ซึ่งเป็น Bhikkhu อาศัยการสังเกตKāyaในKāya

E. ส่วนบนองค์ประกอบ
นอกจากนี้,
Bhikkhus, Bhikkhu สะท้อนให้เห็นถึงเรื่องนี้Kāyaนี้อย่างไรก็ตามมันถูกวางไว้
อย่างไรก็ตามมันถูกกำจัด: “ในKāyaนี้มีองค์ประกอบโลก
องค์ประกอบน้ำองค์ประกอบดับเพลิงและองค์ประกอบอากาศ “
เช่นเดียวกับ
Bhikkhus
ร้านขายเนื้อที่มีฝีมือหรือลูกศิษย์ของบุตเชอร์ฆ่าวัวจะนั่งที่สี่แยกตัดเป็นชิ้น
ๆ ในทำนองเดียวกัน Bhikkhus, Bhikkhu สะท้อนให้เห็นถึง onthis
kāyaมากอย่างไรก็ตามมันถูกวางไว้อย่างไรก็ตามมันถูกกำจัด:
“ในนี้มีองค์ประกอบของโลก, องค์ประกอบของน้ำ,
องค์ประกอบไฟและองค์ประกอบของอากาศ”
ดังนั้นเขาจึงอาศัยอยู่ในการสังเกตKāyaในKāyaภายในหรือเขาอาศัยการสังเกตKāyaในKāyaภายนอกหรือเขาอาศัยอยู่
การสังเกตKāyaในKāyaภายในและภายนอก

เขาอาศัยอยู่ในการสังเกตการณ์เสมือนของปรากฏการณ์ในKāyaหรือเขาอาศัยการสังเกตการณ์การผ่านปรากฏการณ์ในKāyaหรือเขาอาศัยอยู่ในการสังเกตการณ์
Samudaya และผ่านปรากฏการณ์ในKāya; หรืออื่น ๆ [ตระหนัก:] “นี่คือKāya!”
Sati
มีอยู่ในเขาเพียงแค่ในระดับเดียวของñāṇaและเพียงแค่Paṭissatiเขาอาศัยอยู่และไม่ยึดติดกับสิ่งใดในโลกที่เขาอาศัยอยู่ในการสังเกตKāyaในKāya;

(1)
Furthermore,
bhikkhus,
a bhikkhu, just as if he was seeing a dead body, cast away in a charnel
ground, one day dead, or two days dead or three days dead, swollen,
bluish and festering, he considers this very kāya: “This kāya also is of
such a nature, it is going to become like this, and is not free from
such a condition.” 

Thus
he dwells observing kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the samudaya of phenomena in kāya,
or he dwells observing the passing away of phenomena in kāya, or he
dwells observing the samudaya and passing away of phenomena in kāya; or
else, [realizing:] “this is kāya!” sati is present in him, just to the
extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not
cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells
observing kāya in kāya.
(2)
Furthermore,
bhikkhus,
a bhikkhu, just as if he was seeing a dead body, cast away in a charnel
ground, being eaten by crows, being eaten by hawks, being eaten by
vultures, being eaten by herons, being eaten by dogs, being eaten by
tigers, being eaten by panthers, being eaten by various kinds of beings,
he considers this very kāya: “This kāya also is of such a nature, it is
going to become like this, and is not free from such a condition.”
Thus
he dwells observing kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the samudaya of phenomena in kāya,
or he dwells observing the passing away of phenomena in kāya, or he
dwells observing the samudaya and
passing
away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati
is present in him, just to the extent of mere ñāṇa and mere paṭissati,
he dwells detached, and does not cling to anything in the world. Thus,
bhikkhus, a bhikkhu dwells observing kāya in kāya.
(3)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, a squeleton with flesh and blood, held together by
tendons, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.”
Thus he dwells observing kāya in kāya internally, or he
dwells
observing kāya in kāya externally, or he dwells observing kāya in kāya
internally and externally; he dwells observing the samudaya of phenomena
in kāya, or he dwells observing the passing away of phenomena in kāya,
or he dwells observing the samudaya and passing away of phenomena in
kāya; or else, [realizing:] “this is kāya!” sati is present in him, just
to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and
does not cling to anything in the world. Thus, bhikkhus, a bhikkhu
dwells observing kāya in kāya.
(4)
Furthermore,
bhikkhus,
a bhikkhu, just as if he was seeing a dead body, cast away in a charnel
ground, a squeleton without flesh and smeared with blood, held together
by tendons, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.” 

Thus he
dwells observing kāya in kāya internally, or he dwells observing kāya in
kāya externally, or he dwells observing kāya in kāya internally and
externally; he dwells observing the samudaya of phenomena in kāya, or he
dwells observing the passing away of phenomena in kāya, or he dwells
observing the samudaya and passing away of phenomena in kāya; or else,
[realizing:] “this is kāya!” sati is present in him, just to the extent
of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling
to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
kāya in kāya.
(5)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, a squeleton without flesh nor blood, held together by
tendons, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.” 

Thus he dwells observing kāya in kāya internally, or he
dwells
observing kāya in kāya externally, or he dwells observing kāya in kāya
internally and externally; he dwells observing the samudaya of phenomena
in kāya, or he dwells observing the passing away of phenomena in kāya,
or he dwells observing the samudaya and passing away of phenomena in
kāya; or else, [realizing:] “this is kāya!” sati is present in him, just
to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and
does not cling to anything in the world. Thus, bhikkhus, a bhikkhu
dwells observing kāya in kāya. 

4669 / 5000
Translation results
(1)
นอกจากนี้,
Bhikkhus,
Bhikkhu ราวกับว่าเขาเห็นร่างกายที่ตายแล้วโยนลงไปในพื้นที่ Charnel
ตายหนึ่งวันหรือสองวันตายหรือสามวันตายบวมสีน้ำเงินและคร่ำครวญเขาถือว่าKāyaนี้มาก
ๆ : “Kāyaนี้
นอกจากนี้ยังเป็นธรรมชาติเช่นนี้มันจะกลายเป็นเช่นนี้และไม่เป็นอิสระจากเงื่อนไขดังกล่าว
ดังนั้นเขาจึงอาศัยอยู่ในการสังเกตKāyaในKāyaภายในหรือเขาอาศัยการสังเกตKāyaในKāyaจากภายนอกหรือเขาอาศัยอยู่ในการสังเกตKāyaในKāyaภายในและภายนอก

เขาอาศัยอยู่ในการสังเกตการณ์เสมือนของปรากฏการณ์ในKāyaหรือเขาอาศัยการสังเกตการณ์การผ่านปรากฏการณ์ในKāyaหรือเขาอาศัยอยู่ในการสังเกตการณ์
Samudaya และผ่านปรากฏการณ์ในKāya; หรืออื่น ๆ [ตระหนัก:] “นี่คือKāya!”
Sati
มีอยู่ในตัวเขาเพียงแค่ในระดับเดียวของñāṇaและเพียงแค่Paṭissatiเขาอาศัยอยู่เดี่ยวและไม่ยึดติดกับสิ่งใดในโลก
ดังนั้น Bhikkhus ซึ่งเป็น Bhikkhu อาศัยการสังเกตKāyaในKāya

(2)
นอกจากนี้,
Bhikkhus,
Bhikkhu เช่นกันราวกับว่าเขากำลังเห็นศพที่ตายแล้วขับด้วย Charnel Ground
โดย Crows Eaten By Hawks ได้รับการรับประทานโดย Herons
ที่กินโดยสุนัขกำลังถูกกินโดยสุนัข
เสือที่รับประทานโดยแพนเทอร์ที่รับประทานจากสิ่งมีชีวิตหลายชนิดเขาถือว่าKāyaนี้:

“Kāyaนี้ยังเป็นธรรมชาติเช่นนี้มันจะกลายเป็นแบบนี้และไม่เป็นอิสระจากเงื่อนไขดังกล่าว”

ดังนั้นเขาจึงอาศัยอยู่ในการสังเกตKāyaในKāyaภายในหรือเขาอาศัยการสังเกตKāyaในKāyaจากภายนอกหรือเขาอาศัยอยู่ในการสังเกตKāyaในKāyaภายในและภายนอก

เขาอาศัยอยู่ในการสังเกตการณ์เสมือนของปรากฏการณ์ในKāyaหรือเขาอาศัยอยู่ในการสังเกตการณ์การผ่านปรากฏการณ์ในKāyaหรือเขาอาศัยอยู่ในการสังเกตการณ์
Samudaya และ

ผ่านปรากฏการณ์ในKāya;
หรืออื่น ๆ [ตระหนัก:] “นี่คือKāya!” Sati
มีอยู่ในตัวเขาเพียงแค่ในระดับเดียวของñāṇaและเพียงแค่Paṭissatiเขาอาศัยอยู่เดี่ยวและไม่ยึดติดกับสิ่งใดในโลก
ดังนั้น Bhikkhus ซึ่งเป็น Bhikkhu อาศัยการสังเกตKāyaในKāya
(3)
นอกจากนี้
Bhikkhus ซึ่งเป็น Bhikkhu
ราวกับว่าเขาเห็นร่างที่ตายแล้วโยนลงไปในพื้นที่ Charnel ซึ่งเป็น
Squeleton ที่มีเนื้อและเลือดจัดขึ้นพร้อมกับเอ็นเขาถือว่าKāyaนี้มาก:
“Kāyaนี้เป็นเช่นนี้
ธรรมชาติมันจะกลายเป็นเช่นนี้และไม่เป็นอิสระจากเงื่อนไขดังกล่าว “
ดังนั้นเขาจึงอาศัยอยู่ในการสังเกตKāyaในKāyaภายในหรือเขา
อาศัยอยู่ในKāyaในKāyaภายนอกหรือเขาอาศัยการสังเกตKāyaในKāyaภายในและภายนอก

เขาอาศัยอยู่ในการสังเกตการณ์เสมือนของปรากฏการณ์ในKāyaหรือเขาอาศัยการสังเกตการณ์การผ่านปรากฏการณ์ในKāyaหรือเขาอาศัยอยู่ในการสังเกตการณ์
Samudaya และผ่านปรากฏการณ์ในKāya; หรืออื่น ๆ [ตระหนัก:] “นี่คือKāya!”
Sati
มีอยู่ในตัวเขาเพียงแค่ในระดับเดียวของñāṇaและเพียงแค่Paṭissatiเขาอาศัยอยู่เดี่ยวและไม่ยึดติดกับสิ่งใดในโลก
ดังนั้น Bhikkhus ซึ่งเป็น Bhikkhu อาศัยการสังเกตKāyaในKāya

(4)
นอกจากนี้,
Bhikkhus
ซึ่งเป็น Bhikkhu ราวกับว่าเขาเห็นร่างที่ตายแล้วโยนลงไปในพื้นที่ Charnel
ซึ่งเป็น Squeleton
ที่ไม่มีเนื้อและเปื้อนเลือดที่จัดขึ้นด้วยกันโดยเอ็นเขาถือว่าKāyaนี้มาก:
“Kāyaนี้เป็นเช่นนี้
ธรรมชาติมันจะกลายเป็นเช่นนี้และไม่เป็นอิสระจากเงื่อนไขดังกล่าว “
ดังนั้นเขาจึงอาศัยอยู่ในการสังเกตKāyaในKāyaภายในหรือเขาอาศัยการสังเกตKāyaในKāyaจากภายนอกหรือเขาอาศัยอยู่ในการสังเกตKāyaในKāyaภายในและภายนอก

เขาอาศัยอยู่ในการสังเกตการณ์เสมือนของปรากฏการณ์ในKāyaหรือเขาอาศัยการสังเกตการณ์การผ่านปรากฏการณ์ในKāyaหรือเขาอาศัยอยู่ในการสังเกตการณ์
Samudaya และผ่านปรากฏการณ์ในKāya; หรืออื่น ๆ [ตระหนัก:] “นี่คือKāya!”
Sati
มีอยู่ในตัวเขาเพียงแค่ในระดับเดียวของñāṇaและเพียงแค่Paṭissatiเขาอาศัยอยู่เดี่ยวและไม่ยึดติดกับสิ่งใดในโลก
ดังนั้น Bhikkhus ซึ่งเป็น Bhikkhu อาศัยการสังเกตKāyaในKāya

(5)
นอกจากนี้
Bhikkhus ซึ่งเป็น Bhikkhu
เช่นกันราวกับว่าเขาเห็นศพที่ตายแล้วโยนลงไปในพื้นที่ Charnel ซึ่งเป็น
Squeleton ที่ไม่มีเนื้อหรือเลือดจัดขึ้นด้วยเส้นเอ็นเขาถือว่าKāyaนี้มาก:
“Kāyaนี้เป็นเช่นนี้
ธรรมชาติมันจะกลายเป็นเช่นนี้และไม่เป็นอิสระจากเงื่อนไขดังกล่าว “
ดังนั้นเขาจึงอาศัยอยู่ในการสังเกตKāyaในKāyaภายในหรือเขา
อาศัยอยู่ในKāyaในKāyaภายนอกหรือเขาอาศัยการสังเกตKāyaในKāyaภายในและภายนอก

เขาอาศัยอยู่ในการสังเกตการณ์เสมือนของปรากฏการณ์ในKāyaหรือเขาอาศัยการสังเกตการณ์การผ่านปรากฏการณ์ในKāyaหรือเขาอาศัยอยู่ในการสังเกตการณ์
Samudaya และผ่านปรากฏการณ์ในKāya; หรืออื่น ๆ [ตระหนัก:] “นี่คือKāya!”
Sati
มีอยู่ในตัวเขาเพียงแค่ในระดับเดียวของñāṇaและเพียงแค่Paṭissatiเขาอาศัยอยู่เดี่ยวและไม่ยึดติดกับสิ่งใดในโลก
ดังนั้น Bhikkhus ซึ่งเป็น Bhikkhu อาศัยการสังเกตKāyaในKāya

(6)
นอกจากนี้
Bhikkhus ซึ่งเป็น Bhikkhu
เช่นเดียวกับที่เขาเห็นศพที่ตายแล้วโยนลงไปในพื้นที่ Charnel,
กระดูกที่ตัดการเชื่อมต่อกระจัดกระจายที่นี่และที่นี่ที่นี่กระดูกมือมีกระดูกเท้าที่นี่กระดูกข้อเท้าที่นี่กระดูกข้อเท้า

ที่นี่กระดูกต้นขามีกระดูกสะโพกที่นี่กระดูกซี่โครงที่นั่นกระดูกหลังที่นี่กระดูกกระดูกสันหลังมีกระดูกคอที่นี่กระดูกกรามมีกระดูกฟันหรือกะโหลกศีรษะ
:
“Kāyaนี้เป็นธรรมชาติเช่นนี้มันจะกลายเป็นแบบนี้และไม่เป็นอิสระจากเงื่อนไขดังกล่าว”

ดังนั้นเขาจึงอาศัยอยู่ในการสังเกตKāyaในKāyaภายในหรือเขาอาศัยการสังเกตKāyaในKāyaจากภายนอกหรือเขาอาศัยอยู่ในการสังเกตKāyaในKāyaภายในและภายนอก

เขาอาศัยอยู่ในการสังเกตการณ์เสมือนของปรากฏการณ์ในKāyaหรือเขาอาศัยการสังเกตการณ์การผ่านปรากฏการณ์ในKāyaหรือเขาอาศัยอยู่ในการสังเกตการณ์
Samudaya และผ่านปรากฏการณ์ในKāya; หรืออื่น ๆ [ตระหนัก:] “นี่คือKāya!”
Sati
มีอยู่ในตัวเขาเพียงแค่ในระดับเดียวของñāṇaและเพียงแค่Paṭissatiเขาอาศัยอยู่เดี่ยวและไม่ยึดติดกับสิ่งใดในโลก
ดังนั้น Bhikkhus ซึ่งเป็น Bhikkhu อาศัยการสังเกตKāyaในKāya

(7)
นอกจากนี้ Bhikkhus, Bhikkhu เช่นเดียวกับที่เขาเป็น
เห็นศพที่ตายแล้วโยนลงไปในพื้นด้วย
Charnel กระดูกขาวขึ้นเหมือนเปลือกหอยเขาถือว่าKāyaมาก ๆ :
“Kāyaนี้เป็นธรรมชาติเช่นนี้มันจะกลายเป็นเช่นนี้และไม่เป็นอิสระจากเช่นนี้
สภาพ.”
(😎
นอกจากนี้ Bhikkhus, Bhikkhu เช่นเดียวกับที่เขาเป็น
เห็นศพที่ตายแล้วโยนลงไปในพื้นที่
Charnel, กองกระดูกกว่าหนึ่งปีเขาถือว่าKāyaนี้มาก:
“Kāyaนี้ยังเป็นธรรมชาติเช่นนี้มันจะกลายเป็นแบบนี้และไม่เป็นอิสระจากเช่นนี้
เงื่อนไข. “
ดังนั้นเขาจึงอาศัยอยู่ในการสังเกตKāyaในKāyaภายในหรือเขาอาศัยการสังเกตKāyaในKāyaจากภายนอกหรือเขาอาศัยอยู่ในการสังเกตKāyaในKāyaภายในและภายนอก

เขาอาศัยอยู่ในการสังเกตการณ์เสมือนของปรากฏการณ์ในKāyaหรือเขาอาศัยการสังเกตการณ์การผ่านปรากฏการณ์ในKāyaหรือเขาอาศัยอยู่ในการสังเกตการณ์
Samudaya และผ่านปรากฏการณ์ในKāya; หรืออื่น ๆ [ตระหนัก:] “นี่คือKāya!”
Sati
มีอยู่ในตัวเขาเพียงแค่ในระดับเดียวของñāṇaและเพียงแค่Paṭissatiเขาอาศัยอยู่เดี่ยวและไม่ยึดติดกับสิ่งใดในโลก
ดังนั้น Bhikkhus ซึ่งเป็น Bhikkhu อาศัยการสังเกตKāyaในKāya

(9)
นอกจากนี้ Bhikkhus, Bhikkhu เช่นเดียวกับที่เขาเป็น
เห็นศพที่ตายแล้วโยนลงไปในพื้นที่
Charnel กระดูกเน่าลดลงเป็นผงเขาถือว่าKāyaมากนี้:
“Kāyaนี้ยังเป็นธรรมชาติเช่นนี้มันจะกลายเป็นเช่นนี้และไม่เป็นอิสระจากเงื่อนไขดังกล่าว
. “
ดังนั้นเขาจึงอาศัยอยู่ในการสังเกตKāyaในKāyaภายในหรือเขาอาศัยการสังเกตKāyaในKāyaจากภายนอกหรือเขาอาศัยอยู่ในการสังเกตKāyaในKāyaภายในและภายนอก

เขาอาศัยอยู่ในการสังเกตการณ์เสมือนของปรากฏการณ์ในKāyaหรือเขาอาศัยการสังเกตการณ์การผ่านปรากฏการณ์ในKāyaหรือเขาอาศัยอยู่ในการสังเกตการณ์
Samudaya และผ่านปรากฏการณ์ในKāya; หรืออื่น ๆ [ตระหนัก:] “นี่คือKāya!”
Sati
มีอยู่ในตัวเขาเพียงแค่ในระดับเดียวของñāṇaและเพียงแค่Paṭissatiเขาอาศัยอยู่เดี่ยวและไม่ยึดติดกับสิ่งใดในโลก
ดังนั้น Bhikkhus ซึ่งเป็น Bhikkhu อาศัยการสังเกตKāyaในKāya

ครั้งที่สอง การสังเกตของVedanā
นอกจากนี้ Bhikkhus Bhikkhu Dwell สังเกตVedanāในVedanāได้อย่างไร?
ที่นี่
Bhikkhus, Bhikkhu, สัมผัสกับ Sukha Vedanā, Undersands:
“ฉันกำลังประสบกับ Sukha Vedanā”; ประสบกับ Dukkha Vedanā, Undersands:
“ฉันกำลังประสบกับ
Dukkha Vedanā”; สัมผัสกับ Adukkham-AsukhāVedanā, Undersands:
“ฉันกำลังประสบกับ Adukkham-AsukhāVedanā”; สัมผัสกับ Sukha VedanāSāmisa,
Undersands: “ฉันกำลังประสบกับ Sukha VedanāSāmisa”; ประสบกับ Sukha
VedanāNirāmisa, Undersands:
“ฉันกำลังประสบกับ
Sukha VedanāNirāmisa”; ประสบกับ Dukkha VedanāSāmisa, Undersands:
“ฉันกำลังประสบกับ Dukkha VedanāSāmisa”; สัมผัสกับ Dukkha VedanāNirāmisa,
Undersands: “ฉันกำลังประสบกับ Dukkha VedanāNirāmisa”; สัมผัสกับ
adukkham-asukhāvedanāsāmisa, Undersands: “ฉันกำลังประสบกับ
adukkham-asukhāvedanāsāmisa”; สัมผัสกับ Adukkham-AsukhāVedanāNirāmisa,
Undersands: “ฉันกำลังประสบกับ Adukkham-AsukhāVedanāNirāmisa”
ดังนั้นเขาจึงอาศัยการสังเกตVedanāในVedanāภายใน
หรือเขาอาศัยการสังเกตVedanāในVedanāจากภายนอกหรือเขาอาศัยอยู่
การสังเกตVedanāในVedanāภายในและภายนอก เขาอาศัยอยู่
การสังเกตการณ์
Samudaya
ของปรากฏการณ์ในVedanāหรือเขาอาศัยการสังเกตการณ์การผ่านปรากฏการณ์ในVedanāหรือเขาอาศัยการสังเกตการณ์
Samudaya และผ่านปรากฏการณ์ในVedanā; หรืออื่น ๆ [ตระหนัก:]
“นี่คือVedanā!” Sati
มีอยู่ในตัวเขาเพียงแค่ในระดับเดียวของñāṇaและเพียงแค่Paṭissatiเขาอาศัยอยู่เดี่ยวและไม่ยึดติดกับสิ่งใดในโลก
ดังนั้น Bhikkhus ซึ่งเป็น Bhikkhu Dwells สังเกตVedanāในVedanā
สาม. การสังเกตของ Citta
และนอกจากนี้ Bhikkhus Bhikkhu Dwell สังเกต Citta ใน Citta ได้อย่างไร
ที่นี่ Bhikkhus, Bhikkhu เข้าใจ Citta กับRāgaเป็น “Citta กับRāga”
หรือเขาเข้าใจ Citta โดยไม่มีRāgaเป็น “Citta ที่ไม่มีRāga” หรือเขาเข้าใจ
Citta กับ DOSA เป็น “Citta กับ Dosa” หรือเขาเข้าใจ Citta โดยไม่มี Dosa
“Citta ที่ไม่มี Dosa” หรือเขาเข้าใจ Citta กับ Moha ว่า “Citta กับ Moha”
หรือเขาเข้าใจ Citta โดยไม่มี Moha ว่า “Citta with Moha” หรือเขาเข้าใจ
Citta ที่รวบรวมเป็น “Citta Citta” หรือเขาเข้าใจถึงการกระจัดกระจาย Citta
เป็น “Citta ที่กระจัดกระจาย” หรือเขาเข้าใจ Citta ที่ขยายตัวเป็น “Citta
ที่ขยาย” หรือเขาเข้าใจ Citta ที่ยังไม่ได้ก่อให้เกิดเป็น “Citta
ที่ยังไม่ได้กำหนด” หรือเขาเข้าใจ Citta ที่เหนือกว่า “Citta ที่เหนือกว่า”
หรือเขาเข้าใจ Citta ที่ไม่มีใครเทียบได้ว่า “Citta ที่ไม่มีใครเทียบได้”
หรือเขาเข้าใจ Citta เข้มข้นในฐานะ “Citta เข้มข้น” หรือเขาเข้าใจ Citta
ที่ไม่มีความผิดปกติในฐานะ “Citta ที่ไม่มีความผิดปกติ” หรือเขาเข้าใจว่า
Citta ที่ปลดปล่อยเป็น “Citta ที่ปลดปล่อย” หรือ เขาเข้าใจถึง Citta
ที่มีความเสี่ยงเป็น “unli Berated Citta “
ดังนั้นเขาจึงอาศัยอยู่ในการสังเกต Citta ใน Citta
ภายในหรือเขาอาศัยการสังเกต Citta ใน Citta ภายนอกหรือเขาอาศัยการสังเกต
Citta ใน Citta ภายในและภายนอก
เขาอาศัยอยู่ในการสังเกตการณ์เสมือนของปรากฏการณ์ใน Citta
หรือเขาอาศัยการสังเกตการณ์การผ่านปรากฏการณ์ใน Citta หรือเขาอาศัยอยู่ใน
Samudaya และส่งต่อปรากฏการณ์ใน Citta; หรืออื่น ๆ [ตระหนัก:] “นี่คือ
Citta!” Sati
มีอยู่ในตัวเขาเพียงแค่ในระดับเดียวของñāṇaและเพียงแค่Paṭissatiเขาอาศัยอยู่เดี่ยวและไม่ยึดติดกับสิ่งใดในโลก
ดังนั้น Bhikkhus ซึ่งเป็น Bhikkhu Dwells สังเกต Citta ใน Citta
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อริยสัจจ 4
1. ทุกข์ การเกิด การแก่ การเจ็บ การตาย ล้วนเป็นสิ่งที่นำมาซึ่งความทุกข์ทั้งปวง
2. สาเหตุแห่งทุกข์ เหตุซึ่งทำให้เกิดความทุกข์คือตัณหาและความทะยานอยาก
3. การดับไปของความทุกข์ การดับซึ่งทุกข์ทั้งมวล
4. หนทางแห่งการดับทุกข์ คือการปฏิบัติตนตามหลักอริยมรรคมีองค์ 8
อริยมรรค
เมื่อพระพุทธองค์ทรงประทับอยู่ที่สวนกวาง
พระองค์ทรงตรัสสอนถึงกงล้อแห่งธรรม ทรงเลือกกงล้อเกวียนที่มีซี่ 8 ซี่
และตรัสสอนถึงทางแห่งอริยะ 8 ประการ
คือทางที่เป็นไปเพื่อการพ้นทุกข์ที่พระองค์ทรงตรัสรู้แล้วด้วยปัญญายิ่ง
ทำให้เกิด ปัญญาญาณคือความรู้ยิ่ง
ที่นำมาซึ่งความสงบระงับและการเข้าถึงซึ่งพระนิพพาน
1. สัมมาทิฏฐิ คือ ปัญญาเห็นชอบ หมายถึง การปฏิบัติอย่างเหมาะสมตามความเป็นจริงด้วยปัญญา
2. สัมมาสังกัปปะ คือ ดำริชอบ หมายถึง การใช้สมองความคิดพิจารณาแต่ในทางกุศลหรือความดีงาม
3. สัมมาวาจา คือ เจรจาชอบ หมายถึง การพูดต้องสุภาพ แต่ในสิ่งที่สร้างสรรค์ดีงาม
4. สัมมากัมมันตะ คือ การประพฤติดีงาม ทางกายหรือกิจกรรมทางกายทั้งปวง
5. สัมมาอาชีวะ คือ การทำมาหากินอย่างสุจริตชน ไม่คดโกง เอาเปรียบคนอื่น ๆ มากเกินไป
6. สัมมาวายามะ คือ ความเพียรในการหยุดหยั้งการทำอกุศลกรรม
และทำกุศลกรรมที่เกิดให้คงอยู่และทำให้ยิ่งๆขึ้นไป
7. สัมมาสติ คือ การไม่ปล่อยให้เกิดความพลั้งเผลอ จิตเลื่อนลอย ดำรงอยู่ด้วยความรู้ตัวอยู่เป็นปกติ
8. สัมมาสมาธิ คือ การฝึกจิตให้ตั้งมั่น สงบ สงัด จากกิเลส นิวรณ์อยู่เป็นปกติ
ความรู้ในจักรวาล
1.
สรรพสิ่งไม่มีการสูญหาย ทุกอย่างในโลกล้วนอยู่ในกฏของพลังงาน สรรพสิ่งใดๆ
ไม่มีคำว่าสูญ มีเพียง
การเปลี่ยนสถานะจากพลังงานรูปแบบหนึ่งไปสู่อีกรูปแบบหนึ่ง
2. ทุกอย่างเปลี่ยนแปลงตลอดเวลา ไม่มีสิ่งใดคงที่ สรรพสิ่งล้วนเปลี่ยนแปลงไปๆ เป็นอนิจจัง
3. กฎของเหตุและผล เพราะมีเหตุ จึงเกิดการส่งผล
Music in this video
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Song
Hymn (Unreleased New Mix)
Artist
Vangelis
Licensed to YouTube by
UMG (on behalf of Polydor Records)

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Why smart people believe coronavirus myths
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From
students to politicians, many smart people have fallen for dangerous
lies spread about the new coronavirus. Why? And how can you protect
yourself from misinformation?

It is a sad truth that any health crisis will spawn its own pandemic of misinformation.

In the 80s, 90s, and 2000s we saw the spread of dangerous lies about Aids – from the belief that the HIV virus was created by a government laboratory to the idea that the HIV tests were unreliable, and even the spectacularly unfounded theory that it could be treated with goat’s milk. These claims increased risky behaviour and exacerbated the crisis.

Now, we are seeing a fresh inundation of fake news – this time around
the coronavirus pandemic. From Facebook to WhatsApp, frequently shared
misinformation include everything from what caused the outbreak to how you can prevent becoming ill.

In past decades, dangerous lies spread about Aids which exacerbated the crisis (Credit: Getty Images)

In past decades, dangerous lies spread about Aids which exacerbated the crisis (Credit: Getty Images)

We’ve debunked several claims here on BBC Future, including misinformation around how sunshine, warm weather and drinking water can affect the coronavirus. The BBC’s Reality Check team is also checking popular coronavirus claims, and the World Health Organization is keeping a myth-busting page regularly updated too.

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At worst, the ideas themselves are harmful – a recent report from one province in Iran found that more people had died from drinking industrial-strength alcohol,
based on a false claim that it could protect you from Covid-19, than
from the virus itself. But even seemingly innocuous ideas could lure you
and others into a false sense of security, discouraging you from
adhering to government guidelines, and eroding trust in health officials
and organisations.

There’s evidence these ideas are sticking. One poll by YouGov and the Economist in March 2020 found 13% of Americans believed the Covid-19 crisis was a hoax,
for example, while a whopping 49% believed the epidemic might be
man-made. And while you might hope that greater brainpower or education
would help us to tell fact from fiction, it is easy to find examples of
many educated people falling for this false information.

Just consider the writer Kelly Brogan, a prominent Covid-19 conspiracy theorist;
she has a degree from the Massachusetts Institute of Technology and
studied psychiatry at Cornell University. Yet she has shunned clear
evidence of the virus’s danger in countries like China and Italy. She
even went as far as to question the basic tenets of germ theory itself while endorsing pseudoscientific ideas.

Kelly Brogan received a medical degree from Cornell University, yet has questioned germ theory and the existence of Covid-19 (Credit: Getty Images)

Even
some world leaders – who you would hope to have greater discernment
when it comes to unfounded rumours – have been guilty of spreading inaccurate information about the risk of the outbreak and promoting unproven remedies that may do more harm than good, leading Twitter and Facebook to take the unprecedented step of removing their posts.  

Fortunately, psychologists are already studying this phenomenon. And
what they find might suggest new ways to protect ourselves from lies and
help stem the spread of this misinformation and foolish behaviour.

Information overload

Part of the problem arises from the nature of the messages themselves.

We are bombarded with information all day, every day, and we
therefore often rely on our intuition to decide whether something is
accurate. As BBC Future has described in the past, purveyors of fake
news can make their message feel “truthy” through a few simple tricks,
which discourages us from applying our critical thinking skills – such
as checking the veracity of its source. As the authors of one paper put
it: “When thoughts flow smoothly, people nod along.”

Eryn Newman at Australian National University, for instance, has shown that the simple presence of an image alongside a statement increases our trust in its accuracy
– even if it is only tangentially related to the claim. A generic image
of a virus accompanying some claim about a new treatment, say, may
offer no proof of the statement itself, but it helps us visualise the
general scenario. We take that “processing fluency” as a sign that the
claim is true.

The mere presence of an image alongside a statement increases our trust in its accuracy (Credit: Getty Images)

The mere presence of an image alongside a statement increases our trust in its accuracy (Credit: Getty Images)

For
similar reasons, misinformation will include descriptive language or
vivid personal stories. It will also feature just enough familiar facts
or figures – such as mentioning the name of a recognised medical body –
to make the lie within feel convincing, allowing it to tether itself to
our previous knowledge.

The
more often we see something in our news feed, the more likely we are to
think that it’s true – even if we were originally sceptical

Even the simple repetition of a statement
– whether the same text, or over multiple messages – can increase the
“truthiness” by increasing feelings of familiarity, which we mistake for
factual accuracy. So, the more often we see something in our news feed,
the more likely we are to think that it’s true – even if we were
originally sceptical.

Sharing before thinking

These tricks have long been known by propagandists and peddlers of misinformation,
but today’s social media may exaggerate our gullible tendencies. Recent
evidence shows that many people reflexively share content without even
thinking about its accuracy.

In one study, only about 25% of participants said the fake news was true– but 35% said they would share the headline

Gordon
Pennycook, a leading researcher into the psychology of misinformation
at the University of Regina, Canada, asked participants to consider a
mixture of true and false headlines about the coronavirus outbreak. When
they were specifically asked to judge the accuracy of the statements,
the participants said the fake news was true about 25% of time. When
they were simply asked whether they would share the headline, however, around 35% said they would pass on the fake news – 10% more.

“It suggests people were sharing material that they could have known
was false, if they had thought about it more directly,” Pennycook says.
(Like much of the cutting-edge research on Covid-19, this research has
not yet been peer-reviewed, but a pre-print has been uploaded to the Psyarxiv website.)

Perhaps their brains were engaged in wondering whether a statement
would get likes and retweets rather than considering its accuracy.
“Social media doesn’t incentivise truth,” Pennycook says. “What it
incentivises is engagement.”

Research suggests that some people share material they would know was false if they thought about it more directly (Credit: Getty Images)

Research suggests that some people share material they would know was
false if they thought about it more directly (Credit: Getty Images)

Or
perhaps they thought they could shift responsibility on to others to
judge: many people have been sharing false information with a sort of
disclaimer at the top, saying something like “I don’t know if this is
true, but…”. They may think that if there’s any truth to the
information, it could be helpful to friends and followers, and if it
isn’t true, it’s harmless – so the impetus is to share it, not realising
that sharing causes harm too.

Whether it’s promises of a homemade remedy or claims about some kind
of dark government cover-up, the promise of eliciting a strong response
in their followers distracts people from the obvious question.

This question should be, of course: is it true?

Override reactions

Classic psychological research shows that some people are naturally
better at overriding their reflexive responses than others. This finding
may help us understand why some people are more susceptible to fake
news than others.

Researchers like Pennycook use a tool called the “cognitive
reflection test” or CRT to measure this tendency. To understand how it
works, consider the following question:

  • Emily’s father has three daughters. The first two are named April and May. What is the third daughter’s name?

Did you answer June? That’s the intuitive answer that many people give – but the correct answer is, of course, Emily.

To come to that solution, you need to pause and override that initial
gut response. For this reason, CRT questions are not so much a test of
raw intelligence, as a test of someone’s tendency to employ their intelligence
by thinking things through in a deliberative, analytical fashion,
rather than going with your initial intuitions. The people who don’t do
this are often called “cognitive misers” by psychologists, since they
may be in possession of substantial mental reserves, but they don’t
“spend” them.

Cognitive miserliness renders us susceptible to many cognitive biases, and it also seems to change the way we consume information (and misinformation).

We consume headlines and posts differently depending on our amount of ‘cognitive miserliness’ (Credit: Getty Images)
We consume headlines and posts differently depending on our amount of ‘cognitive miserliness’ (Credit: Getty Images)

When
it came to the coronavirus statements, for instance, Pennycook found
that people who scored badly on the CRT were less discerning in the
statements that they believed and were willing to share.

Matthew Stanley, at Duke University in Durham, North Carolina, has reported a similar pattern in people’s susceptibility to the coronavirus hoax theories. Remember that around 13% of US citizens believed this theory, which could potentially discourage hygiene and social distancing. “Thirteen percent seems like plenty to make this [virus] go around very quickly,” Stanley says.

Testing participants soon after the original YouGov/Economist poll
was conducted, he found that people who scored worse on the CRT were
significantly more susceptible to these flawed arguments.

These cognitive misers were also less likely to report having changed
their behaviour to stop the disease from spreading – such as
handwashing and social distancing.

Stop the spread

Knowing that many people – even the intelligent and educated – have
these “miserly” tendencies to accept misinformation at face value might
help us to stop the spread of misinformation.

Given the work on truthiness – the idea that we “nod along when thoughts flow smoothly” – organisations attempting to debunk a myth should avoid being overly complex.

To fight misinformation, it’s important to present the facts as simply as possible (Credit: Getty Images)
To fight misinformation, it’s important to present the facts as simply as possible (Credit: Getty Images)
To fight misinformation, it’s important to present the facts as simply as possible (Credit: Getty Images)

Instead,
they should present the facts as simply as possible – preferably with
aids like images and graphs that make the ideas easier to visualise. As
Stanley puts it: “We need more communications and strategy work to
target those folks who are not as willing to be reflective and
deliberative.” It’s simply not good enough to present a sound argument
and hope that it sticks.

If they can, these campaigns should avoid repeating the myths
themselves. The repetition makes the idea feel more familiar, which
could increase perceptions of truthiness. That’s not always possible, of
course. But campaigns can at least try to make the true facts more
prominent and more memorable than the myths, so they are more likely to
stick in people’s minds. (It is for this reason that I’ve given as
little information as possible about the hoax theories in this article.)

When it comes to our own online behaviour, we might try to disengage
from the emotion of the content and think a bit more about its factual
basis before passing it on. Is it based on hearsay or hard scientific
evidence? Can you trace it back to the original source? How does it
compare to the existing data? And is the author relying on the common logical fallacies to make their case?

One thing we can do is simply think about a post’s factual basis before we pass it on (Credit: Getty Images)

One thing we can do is simply think about a post’s factual basis before we pass it on (Credit: Getty Images)

These are the questions that we should be asking – rather than
whether or not the post is going to start amassing likes, or whether it
“could” be helpful to others. And there is some evidence that we can all get better at this kind of thinking with practice.

Pennycook suggests that social media networks could nudge their users
to be more discerning with relatively straightforward interventions. In
his experiments, he found that asking participants to rate the factual
accuracy of a single claim primed participants to start thinking more
critically about other statements, so that they were more than twice as
discerning about the information they shared.

In practice, it might be as simple as a social media platform
providing the occasional automated reminder to think twice before
sharing, though careful testing could help the companies to find the
most reliable strategy, he says.

There is no panacea. Like our attempts to contain the virus itself,
we are going to need a multi-pronged approach to fight the dissemination
of dangerous and potentially life-threatening misinformation.

And as the crisis deepens, it will be everyone’s responsibility to stem that spread.

David Robson is the author of The Intelligence Trap, which examines why smart people act foolishly and the ways we can all make wiser decisions. He is @d_a_robson on Twitter.

As an award-winning science site, BBC Future is committed to
bringing you evidence-based analysis and myth-busting stories around the
new coronavirus. You can read more of our 
Covid-19 coverage here.

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Why some people don’t want a Covid-19 vaccine
Queue of people and vaccine (Credit: Andriy Onufriyenko/Getty Images)
Most people hesitant about taking the vaccine do not have
anti-scientific views like the small minority of anti-vaccine protesters
(Credit: Tolga Akmen/AFP/Getty Images)

Jessica
Saleska at the University of California, Los Angeles points out that
humans have two seemingly contradictory tendencies – a “negativity bias”
and an “optimism bias” that can each skew people’s appraisals of the risks and benefits.

The negativity bias concerns the way you appraise events beyond your
control. “When you’re presented with negative information, that tends to
stick in your mind,” says Saleska. The optimism bias, in contrast,
concerns your beliefs about yourself – whether you think you are fitter
and healthier than the average person. These biases may work
independently, meaning that you may focus on the dangerous side effects
of the vaccines while simultaneously believing that you are less likely
to suffer from the disease, a combination that would reduce confidence
and increase complacency.

It is easy to dismiss someone else’s decisions if you don’t understand the challenges they face in their day-to-day lives

Then
there’s the famous confirmation bias, which can also twist people’s
perceptions of the risks of the virus through the ready availability of
misinformation from dubious sources that exaggerate the risks of the
vaccines. This reliance on misleading resources means that people who
score highly on the “calculation” measure of the 5Cs scale – the people
who actively look for data – are often more vaccine hesitant than people
who score lower. “If you already think the vaccination could be risky,
then you type in ‘is this vaccination dangerous?’, then all you are
going find is the information that confirms your prior view,” says
Betsch. 

Remember that these psychological tendencies are extremely common.
Even if you have accepted the vaccine, they have probably influenced
your own decision making in many areas of life. To ignore them, and to
assume that the vaccine hesitant are somehow wilfully ignorant, is
itself a foolish stance.

Health authorities need to produce simple, easy to understand information which shows the vaccine is safe (Credit: Tang Ming Tung/Getty Images)

Health
authorities need to produce simple, easy to understand information
which shows the vaccine is safe (Credit: Tang Ming Tung/Getty Images)

Nor
should we forget the many social factors that might influence people’s
uptake – the “constraints/convenience” factor in the 5Cs. Quite simply,
the perception that a vaccine is difficult to access will only
discourage people who are already sitting on the fence. When we spoke,
Betsch suggested that this might have slowed the uptake in Germany,
which has a very complicated system to identify who is eligible to
receive the vaccine at any one time. People would respond much more
quickly, she says, if they received automatic notifications.

Razai agrees that we need to consider the question of convenience,
particularly for those in poorer communities who may struggle with the
time and expense of the journey to a vaccination centre. “Travelling to
and from that may be a huge issue for most people who are on minimum
wage or unemployment benefits,” he says. That’s why it’s often best for
the vaccines to be administered in local community centres. “I think
there has been anecdotal evidence of it being more successful in places
of worship, mosque, gurdwaras, and churches.”

Finally, we need to be aware of the context of people’s decisions, he
says – such as the structural racism that might had led certain ethnic
groups to have lower overall trust in medical authorities. It is easy to
dismiss someone else’s decisions if you don’t understand the challenges
they face in their day-to-day lives.

Opening a dialogue

So what can be done?

There is no easy solution, but health authorities can continue to
provide easy-to-digest, accurate information address the major concerns.
According to a recent report by Imperial College London’s Institute of Global Health Innovation (IGHI),
the major barriers continue to be patient’s concerns about the side
effects and the fears that the vaccines haven’t been adequately tested.

I
would urge governments to stop thinking they can reach the mass of
niches out there with one mass-market vaccine message – Sarah Jones

For the former, graphics showing the relative risks of the vaccines, compared to the actual disease,
can provide some context. For the latter, Razai suggests that we need
more education about the history of the vaccines’ development. The use
of mRNA in vaccines has been studied for decades, for instance – with
long trials testing its safety. This meant the technique could be quickly adapted for the pandemic.
“None of the technology that has been used would be in any way harmful
because we have used these technologies in other areas in healthcare and
research,” Razai says.

Sarah Jones, a doctoral researcher who co-led the IGHI report,
suggests a targeted approach will be necessary. “I would urge
governments to stop thinking they can reach the mass of niches out there
with one mass-market vaccine message, and work more creatively with
many effective communications partners,” she says. That might involve
closer collaborations with the influencer role models within each
community, she says, who can provide “consistent and accurate
information” about the vaccines’ risks and benefits.

Making vaccine centres easy for locals to get too - like this one in India - makes them more likely to be used (Credit: Sunil Ghosh/Hindustan Times/Getty Images)

Making vaccine centres easy for locals to get too - like this one in India - makes them more likely to be used (Credit: Sunil Ghosh/Hindustan Times/Getty Images)

Making
vaccine centres easy for locals to get too - like this one in India -
makes them more likely to be used (Credit: Sunil Ghosh/Hindustan
Times/Getty Images)

However
they choose to deliver the information, health services need to make it
clear that they are engaging in an open dialogue, Razai says – rather
than simply dismissing them out of hand. “We have to listen to people’s
concerns, acknowledge them, and give them information so they can make
an informed decision.”

Saleska agrees that it’s essential to engage in a two-way
conversation – and that’s something that we could all learn as we
discuss these issues with our friends and family. “Being respectful and
recognising their concerns – I think that could actually be more
important than just spitting out the facts or statistics,” she says. “A
lot of the time, it’s more about the personal connection than it is
about the actual information that you provide.”

David Robson is the
author of The Intelligence Trap: Why Smart People Do Dumb Things. His
next book is The Expectation Effect: Transform Your
Health, Fitness, Productivity, Happiness and Ageing, to be published in early 2022. He is @d_a_robson on Twitter.

Join one million Future fans by liking us on Facebook, or follow us on Twitter or Instagram.

If you liked this story, sign up for the weekly bbc.com features newsletter,
called “The Essential List”. A handpicked selection of stories from BBC
Future, Culture, Worklife, and Travel, delivered to your inbox every
Friday.



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