vs Outdated Manusmriti
If one historically traces the ideology guiding the BJ(PLtd.(Bevakoof Jhoothe
Psychopaths) and the Sangh, one can notice the deep impact of chitpavan brahmanical hegemony on them.
Both the statements were made almost a month after the Una incident.
The “seriousness” of the RSS is also evident from the fact that, along
with condemnation, it added that the “Modi should have not called 80 percent Gau Rakshaks fake”.
It must also be noted that while the Visha Hindu Psychopaths (VHP), an
avathar of the RSS, chose to remain officially silent, functionaries of
both the VHP and Bajan Dal (BD), another avathar outfit, tweeted “Garv se kaho hum gorakshaks hai” (We are proud to be Cow Protectors), a play on their trademark slogan “Garv se kaho hum Hindu hai” (We
are proud to be Hindus). The latter slogan was a call to arms,
virtually in the 1990s as the campaign for the demolition of the Babri
masjid built up without maintaining the status quo as per the Modern Constitution .
Timing apart, the question that needs to be asked is, are the Sangh and
BJP actually concerned about the atrocities on SC/STs? Are they serious
about the question of caste? One needs to look back a bit to find the
answers.
If one historically traces the ideology guiding the BJP and the Sangh,
one can notice the deep impact of chitpavan brahmanical hegemony on
them. One must
ask why the leadership of the Sangh has always been in the hands of the
upper castes. Five of its six sarsanghchalaks (chiefs/supremos),
including the present incumbent Mohan Bhagwat, are chitpavan brahmins.
The only
exception was Rajendra Singh, but he too was an upper-caste (Thakur).
The Sangh has always believed in the idea of Varna system i.e. the four
fold division of the society as per the manusmriti. the chitpavan
brahmins as 1st rate athmas (souls), kshatrias 2nd, vysias 3rd, shudras
4th rate souls and the aboringinal inhabitants of Jambudvipa, the so
called untouchables (SC/STs) as having no soul at all so that they can
shoot, lynch and physically and mentally cause harm to them. But the
Buddha never believed in any soul. He said that all are equal. Hence the
Chief Architect Dr BR Amberdkar in his Modern Constitution incorporated
liberty, equality and fraternity for the welfare, happiness and peace
for all societies.
Golwalkar, their second head, had staunchly defended it and had called
the tasks performed by these Varnas as “selfless service”.He wrote:
The Gita
tells us that the individual who does his assigned duties in life in a
spirit of selfless service only worships God through such performance.” (Bunch of Thoughts; Once the Glory, PP 98)
Despite speaking against caste atrocities, RSS has published thousands
of copies of this book and follows it line by line.The doublespeak of
Sangh is evident from the fact that on one hand, they treat Manusmriti
as their holy book and on the other, talk about discontinuation of caste
atrocities. RSS’s love for Manusmriti is evident from the fact that,
when the constitution of India was being finalised, the RSS complained:
“To this day his laws as enunciated in the Manusmriti excite the
admiration of the world and elicit spontaneous obedience and conformity.
But to our constitutional pundits that means nothing” (Organiser quoted in Empire and Neoliberalism in Asia, pp 252).
The Manusmriti is important in this context because it is the book which
lays down the foundation of the oppressive caste system. This ancient
text goes on to define the duties assigned to each caste:
“To chitpavan brahmanas he assigned teaching and studying (the Veda),
sacrificing for their own benefit and for others, giving and accepting
(of alms). The Kshatriya he commanded to protect the people, to bestow
gifts, to offer sacrifices, to study (the Veda), and to abstain from
attaching himself to sensual pleasures; The Vaisya to tend cattle, to
bestow gifts, to offer sacrifices, to study (the Veda), to trade, to
lend money, and to cultivate land. One occupation only the lord
prescribed to the Sudra, to serve meekly even these (other) three
castes”. (The Laws of Manu, Translated by G.Buhler, PP 3)
The “Guru Ji” of RSS (Golwalkar) had fondly quoted Manu as ‘ Bhagwan’
and the ‘ greatest law giver’ in many of his texts. He not only called
Manu the supreme law giver but has also referred to him at various
places to cite the supremacy of chitpavan brahmins.
“It is this fact which made the first and greatest law giver of the
world - Manu, to lay down in his code, directing all the peoples of the
world to come to learn their duties at the holy feet of the “Eldestborn” chitpavan brahmans of this land.” (We, Our Nationhood Defined, PP 117)
It is the Manusmriti that designates corporal punishments for the lower
castes. The Cow vigilante groups supported by the VHP seek to implement
these very chitpavan brahmanical laws. The incidents at Una, Latehar, Dadri and
most recently in Andhra Pradesh are all are examples of this.
The Manusmriti quotes:
“For (stealing) cows belonging to chitpavan brahmanas, piercing (the
nostrils
of) a barren cow, and for stealing (other) cattle (belonging to
chitpavan brahmanas, the offender) shall forthwith lose half his feet.” (The Laws of Manu, Translated by G.Buhler, PP 53)
Even if we leave apart all these specific incidents, the Sangh has
always maintained its faith in the principle of violence. It goes back
to Manusmriti to quote how violence is the only tool to establish the
‘supremacy’ of the ‘rashtra’. They have continuously implemented the
same understanding within the country itself. Every time there has been a
discussion around Islamic terrorism, the Right-wing in the country has
found violence as the only counter to it. Many Sangh workers like
Colonel Purohit, Aseemanand and Sadhvi Pragya have been accused of
carrying out terror activities. The Sangh has vehemently denied
proximity with these individuals. But the ideals of violence remain
deeply rooted within the Sangh Parivar. Golwalkar’s ‘Bunch of Thought’
has discussed ways to use violence in order to “establish peace”. It
quotes:
“We had in the past set up standards of valour and heroism and
produced some of the greatest generals and conquerors the world has ever
known, who fought and killed and carried on fierce battles relentlessly
to establish peace wherein dharma reigned, supreme.”
The disagreement of RSS with the Indian constitution is in the public
domain. The anti-SC/ST agenda of the RSS can be traced in its demand for
the review of the reservation system. Both the RSS and the BJP opposed
the Mandal Commission’s recommendations that gave representation to the
Other Backward Castes (OBCs).
So the question is why has RSS/BJP suddenly developed love for SC/STs?
The only answer is the upcoming elections..
Uttar Pradesh which has traditionally voted for the Bahujan Samaj Party (BSP). During
the 2014 Lok Sabha Polls,the BJP tamered the fraud EVMs to win elections
Since the Modi regime’s stint in Delhi however, there have been a spate
of incidents and the government’s response, that have dented this hold.
The suicide of Rohith Vemula (Hyderabad Central University, January 17,
2016), the Una atrocity (July 11, 2016), the personal attack on BSP
leader, Mayawati and demands for the review of reservations by the RSS,
have made the ruling party in India, vulnerable in UP. Both the
Bharatiya Janata Party (BJP) and the RSS are now desperately trying to
contain the surging SC/ST ire. But one must not forget that at the core
of their ideology, lies a deep-seated anti-SC/ST agenda.
Sanity vs insanity
Elephant vs Lotus
It is only after Mayawatiji exposed the EVMs scam the whole world got awakened.
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Points to awaken the people of this country to save Democracy:
BSP
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BJP on the other hand is a retrograde party. It harps on the glory of a
past, a past full of inequality, unscientific thinking and narrow
sectarianism. All right thinking people should support BSP as against
BJP.
generally believe that success brings joy. But it is the joyful mind
that produces success after success” - Iron Lady Bahen Mayawatiji. - BSP
State Co-ordinator, Goa Gopinath Ji
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On one occasion, the Fortunate was staying at Gajaṅgalā in a bamboo
grove. On this occasion, the young Brahmin Uttara, a disciple of
Pārāsiviya, went to the Fortunate and, on his arrival, exchanged
friendly and courteous greetings with him. After this exchange of
courteous greetings, he sat down to one side. While he was sitting
there, the Fortunate One said to him:
- Uttara, does the Brahmin Pārāsiviya teach his disciples the
development of the faculties?
- Yes, Sieur Gotama, the Brahmin Pārāsiviya teaches his disciples the
development of the faculties.
- And how, Uttara, does the Brahmin Pārāsiviya teach his disciples the
development of the faculties?
- In this, Sieur Gotama, we do not see the shapes with the eyes, we do
not hear the sounds with the ears. Here, Sieur Gotama, is how the
Brahmin Pārāsiviya teaches his disciples the development of the
faculties.
- If that was the case, Uttara, then according to what Brahmin
Pārāsiviya says, a blind person would have developed faculties and a
deaf person would have developed faculties. Because, of course, a blind
person cannot see shapes with their eyes and a deaf person cannot hear
sounds with their ears.
Hearing this, the young Brahmin Uttara disciple of Pārāsiviya sat in
silence, bewildered, shoulders drooping, head bowed, saddened,
perplexed. The Fortunate, seeing that the young Brahmin Uttara disciple
of Pārāsiviya remained seated in silence, bewildered, shoulders
drooping, head bowed, saddened and perplexed, addressed the venerable
Ānanda:
- Ānanda, the development of the faculties which the Brahmin Pārāsiviya
teaches his disciples is one thing, but the supreme development of the
faculties in the discipline of noble beings is another.
- Now is the time, O Fortunate. It is the moment, O Sublime, that the
Fortunate one teaches the supreme development of the faculties in the
discipline of the noble beings. Having heard it from the Fortunate, the
bhikkhus will remember it.
- In that case, Ānanda, listen and be careful. I am going to speak.
“Yes, Bhanté,” replied venerable Ānanda. The Fortunate then said:
And what, Ānanda, is the supreme development of the faculties in the
discipline of noble beings? In this, Ānanda, seeing a form with the eye,
what is pleasant appears, what is unpleasant appears, or what is
pleasant and unpleasant appears in a bhikkhu. He understands: ‘What is
pleasant has arisen, what is unpleasant has arisen, or what is pleasant
and unpleasant has arisen in me. And it is conditioned, crude, come
about in a dependent manner. But this is peaceful, this is superb:
equanimity. ‘ With this, the pleasant thing that had arisen, the
unpleasant thing that had arisen, or the pleasant and unpleasant thing
that had arisen ceases and equanimity sets in. Just like, Ānanda, a man
of good eyesight, having closed them could open them, or having opened
them could close them, in the same way, whatever it is, just as quickly.
, just as quickly, just as easily, the pleasant thing that had arisen,
the unpleasant thing that had arisen, or the pleasant and unpleasant
thing that had arisen ceases and equanimity sets in. Here, Ānanda, is
what is called in the discipline of noble beings the supreme development
of the faculties in relation to the forms knowable by the eye.
Moreover, Ānanda, on hearing a sound with the ear, what is pleasant,
what is unpleasant, or what is pleasant and unpleasant appears in a
bhikkhu. He understands: ‘What is pleasant has arisen, what is
unpleasant has arisen, or what is pleasant and unpleasant has arisen in
me. And it is conditioned, crude, come about in a dependent manner. But
this is peaceful, this is superb: equanimity. ‘ With that, the pleasant
thing that had arisen, the unpleasant thing that had arisen, or the
pleasant and unpleasant thing that had arisen ceases, and equanimity
sets in. Just like, Ānanda, a healthy man could easily snap his fingers,
in the same way, whatever it was, just as fast, just as quickly, just
as easily, the pleasant thing that had arisen, the unpleasant thing that
had arisen, or the pleasant and unpleasant thing that had arisen,
ceases and equanimity sets in. This is, Ānanda, what is called in the
discipline of noble beings the supreme development of the faculties in
relation to the sounds knowable by the ear.
Moreover, Ānanda, by tasting a flavor with the tongue, what is pleasant,
what is unpleasant, or what is pleasant and unpleasant appears in a
bhikkhu. He understands: ‘What is pleasant has arisen, what is
unpleasant has arisen, or what is pleasant and unpleasant has arisen in
me. And it is conditioned, crude, come about in a dependent manner. But
this is peaceful, this is superb: equanimity. ‘ With that, the pleasant
thing that had arisen, the unpleasant thing that had arisen, or the
pleasant and unpleasant thing that had arisen ceases, and equanimity
sets in. Just like, Ānanda, a healthy man could easily spit out a
collected lump of saliva on the tip of his tongue, in the same way,
whatever it is, just as fast, just as quickly, just as easily, the
pleasant thing that had arisen, the unpleasant thing that had arisen, or
the pleasant and unpleasant thing that had arisen ceases and equanimity
sets in. Here, Ānanda, is called in the discipline of noble beings the
supreme development of the faculties in relation to the flavors knowable
by the tongue.
Moreover, Ānanda, by touching a bodily sensation with the body, what is
pleasant, what is unpleasant, or what is pleasant and unpleasant appears
in a bhikkhu. He understands: ‘What is pleasant has arisen, what is
unpleasant has arisen, or what is pleasant and unpleasant has arisen in
me. And it is conditioned, crude, come about in a dependent manner. But
this is peaceful, this is superb: equanimity. ‘ With that, the pleasant
thing that had arisen, the unpleasant thing that had arisen, or the
pleasant and unpleasant thing that had arisen ceases, and equanimity
sets in. Just like, Ānanda, a healthy man could easily extend his bent
arm or bend his outstretched arm, in the same way, whatever it is, just
as fast, just as quickly, just as easily, the pleasant thing that had
arisen, the unpleasant thing that had arisen, or the pleasant and
unpleasant thing that had arisen ceases and equanimity sets in. Here,
Ānanda, is called in the discipline of noble beings the supreme
development of the faculties in relation to the bodily sensations
knowable by the body.
Moreover, Ānanda, on becoming aware of a mental phenomenon with the
mind, what is pleasant, what is unpleasant, or what is pleasant and
unpleasant appears in a bhikkhu. He understands: ‘What is pleasant has
arisen, what is unpleasant has arisen, or what is pleasant and
unpleasant has arisen in me. And it is conditioned, crude, come about in
a dependent manner. But this is peaceful, this is superb: equanimity. ‘
With that, the pleasant thing that had arisen, the unpleasant thing
that had arisen, the pleasant and unpleasant thing that had arisen
ceases, and equanimity sets in. Just like, Ānanda, if a healthy man
dropped two or three drops of water on a heated iron pan throughout the
day, the fall of the water drops might be slow, but they would quickly
evaporate. and would disappear, in the same way, whatever it was, just
as quickly, just as quickly, just as easily, the pleasant thing that had
arisen, the unpleasant thing that had arisen, or the pleasant and
unpleasant thing that had arisen ceases, and equanimity sets in. Here,
Ānanda, is called in the discipline of noble beings the supreme
development of the faculties in relation to the mental phenomena
knowable by the spirit.
When hearing a sound with the ear, what is pleasant appears, what is
unpleasant appears, or what is pleasant and unpleasant appears. He feels
upset, humiliated, and disgusted by the pleasant thing that has arisen,
the unpleasant thing that has arisen, or the pleasant and unpleasant
thing that has arisen.
By smelling an odor with the nose, what is pleasant appears, what is
unpleasant appears, or what is pleasant and unpleasant appears. He feels
upset, humiliated, and disgusted by the pleasant thing that has arisen,
the unpleasant thing that has arisen, or the pleasant and unpleasant
thing that has arisen.
By tasting a flavor with the tongue, what is pleasant appears, what is
unpleasant appears, or what is pleasant and unpleasant appears. He feels
upset, humiliated, and disgusted by the pleasant thing that has arisen,
the unpleasant thing that has arisen, or the pleasant and unpleasant
thing that has arisen.
By touching a bodily sensation with the body, what is pleasant appears,
what is unpleasant appears, or what is pleasant and unpleasant appears.
He feels upset, humiliated, and disgusted by the pleasant thing that has
arisen, the unpleasant thing that has arisen, or the pleasant and
unpleasant thing that has arisen.
By becoming aware of a mental phenomenon with the mind, what is pleasant
appears, what is unpleasant appears, or what is pleasant and unpleasant
appears. He feels upset, humiliated, and disgusted by the pleasant
thing that has arisen, the unpleasant thing that has arisen, or the
pleasant and unpleasant thing that has arisen. This is, Ānanda, how one
is a person in training, someone who follows the path.
And how, Ānanda, is one a noble being with developed faculties? In this,
Ānanda, seeing a form with the eyes, what is pleasant appears, what is
unpleasant appears, or what is pleasant and unpleasant appears in a
bhikkhu. If he wishes: ‘that I remain to perceive the non-disgusting in
what is disgusting’, then it remains to perceive the non-disgusting in
what is disgusting. {1} If he wishes: ‘that I remain in perceive the
disgusting in that which is non-disgusting, then it remains to perceive
the disgusting in what is non-disgusting. If he wishes: ‘that I remain
to perceive the non-disgusting in what is disgusting and in what is
non-disgusting’, then it remains to perceive the non-disgusting in what
is disgusting and in what is not -disgusting. If he wishes: ‘that I
remain to perceive the disgusting in what is disgusting and in what is
non-disgusting’, then it remains to perceive the disgusting in what is
disgusting and in what is non-disgusting. If he wishes: ‘avoiding both
the disgusting and the non-disgusting, that I remain equanimous, present
of mind, and endowed with attentive discernment,’ then he remains
equanimous, present of mind, and endowed with attentive discernment .
Moreover, Ānanda, upon hearing a sound with the ear, what is pleasant
appears, what is unpleasant appears, or what is pleasant and unpleasant
appears. If he wishes: ‘that I remain to perceive the non-disgusting in
what is disgusting’, then it remains to perceive the non-disgusting in
what is disgusting. If he wishes: ‘that I remain to perceive the
disgusting in that which is non-disgusting’, then it remains to perceive
the disgusting in what is non-disgusting. If he wishes: ‘that I remain
to perceive the non-disgusting in what is disgusting and in what is
non-disgusting’, then it remains to perceive the non-disgusting in what
is disgusting and in what is not -disgusting. If he wishes: ‘that I
remain to perceive the disgusting in what is disgusting and in what is
non-disgusting’, then it remains to perceive the disgusting in what is
disgusting and in what is non-disgusting. If he wishes: ‘avoiding both
the disgusting and the non-disgusting, that I remain equanimous, present
of mind, and endowed with attentive discernment,’ then he remains
equanimous, present of mind, and endowed with attentive discernment .
Further, Ānanda, by tasting a flavor with the tongue, what is pleasant
appears, what is unpleasant appears, or what is pleasant and unpleasant
appears. If he wishes: ‘that I remain to perceive the non-disgusting in
what is disgusting’, then it remains to perceive the non-disgusting in
what is disgusting. If he wishes: ‘that I remain to perceive the
disgusting in that which is non-disgusting’, then it remains to perceive
the disgusting in what is non-disgusting. If he wishes: ‘that I remain
to perceive the non-disgusting in what is disgusting and in what is
non-disgusting’, then it remains to perceive the non-disgusting in what
is disgusting and in what is not -disgusting. If he wishes: ‘that I
remain to perceive the disgusting in what is disgusting and in what is
non-disgusting’, then it remains to perceive the disgusting in what is
disgusting and in what is non-disgusting. If he wishes: ‘avoiding both
the disgusting and the non-disgusting, that I remain equanimous, present
of mind, and endowed with attentive discernment,’ then he remains
equanimous, present of mind, and endowed with attentive discernment .
Further, Ānanda, by touching a bodily sensation with the body, what is
pleasant appears, what is unpleasant appears, or what is pleasant and
unpleasant appears. If he wishes: ‘that I remain to perceive the
non-disgusting in what is disgusting’, then it remains to perceive the
non-disgusting in what is disgusting. If he wishes: ‘that I remain to
perceive the disgusting in that which is non-disgusting’, then it
remains to perceive the disgusting in what is non-disgusting. If he
wishes: ‘that I remain to perceive the non-disgusting in what is
disgusting and in what is non-disgusting’, then it remains to perceive
the non-disgusting in what is disgusting and in what is not -disgusting.
If he wishes: ‘that I remain to perceive the disgusting in what is
disgusting and in what is non-disgusting’, then it remains to perceive
the disgusting in what is disgusting and in what is non-disgusting. If
he wishes: ‘avoiding both the disgusting and the non-disgusting, that I
remain equanimous, present of mind, and endowed with attentive
discernment,’ then he remains equanimous, present of mind, and endowed
with attentive discernment .
Moreover, Ānanda, on becoming aware of a mental phenomenon with the
mind, what is pleasant appears, what is unpleasant appears, or what is
pleasant and unpleasant appears. If he wishes: ‘that I remain to
perceive the non-disgusting in what is disgusting’, then it remains to
perceive the non-disgusting in what is disgusting. If he wishes: ‘that I
remain to perceive the disgusting in that which is non-disgusting’,
then it remains to perceive the disgusting in what is non-disgusting. If
he wishes: ‘that I remain to perceive the non-disgusting in what is
disgusting and in what is non-disgusting’, then it remains to perceive
the non-disgusting in what is disgusting and in what is not -disgusting.
If he wishes: ‘that I remain to perceive the disgusting in what is
disgusting and in what is non-disgusting’, then it remains to perceive
the disgusting in what is disgusting and in what is non-disgusting. If
he wishes: ‘avoiding both the disgusting and the non-disgusting, that I
remain equanimous, present of mind, and endowed with attentive
discernment,’ then he remains equanimous, present of mind, and endowed
with attentive discernment . This is, Ānanda, how one is a noble being
with developed faculties.
Thus spoke the Fortunate. Satisfied, the venerable Ānanda rejoices at
the words of the Fortunate.
——— oOo ———
Posted as a gift from Dhamma,
to be distributed freely, on a non-profit basis.
—
This work is under a Creative Commons 4.0 International License
with Attribution, Non-commercial Use and Sharing under the same
conditions.
47) Classical Icelandic-Klassísk íslensku,
MN
152 Indriyabhāvanā Sutta - Þróun deilda -
[Indriya: Deildir | bhāvanā: þróun]
Svo heyrði ég:
Af þessu tilefni settist Fortune að í Gajaṅgalā í bambuslundi. Af þessu
tilefni truflast Brahman frá Uttara og agi Parasiviya af Fortune og
eftir atvikum kveðjuskiptum vina og dómara. Eftir þessi kurteisu
kveðjuskipti settist hann til hliðar. Þessar ráðstafanir eiga við um
aðstoð sem veitt er:
- Uttara, kennir Brahmin Pārāsiviya lærisveinum sínum þróun deilda?
- Já, Sieur Gotama, Brahmin Pārāsiviya kennir lærisveinum sínum þróun
deilda.
- Og hvernig, Uttara, kennir Brahmin Pārāsiviya lærisveinum sínum þróun
deilda?
- Ég er ekki að segja, Sieur Gotama, það eru sumir sem geta gert það
sama, en það eru ekki fleiri eða fleiri. Hér, Sieur Gotama, er það
hvernig Brahmin Pārāsiviya kennir lærisveinum sínum þróun deilda.
- Að því er varðar þessa reglu, Uttara, þá, samkvæmt því sem Brahmin
Pārāsiviya segir, hefði blindur þróað deildir og heyrnarlaus hefði þróað
deildir. Ef þú vilt breyta lífi þínu muntu geta laðað að fleiri og
fleiri fólk sem hefur ekki áhuga á heiminum.
Í þessu tilfelli er þessu máli um agann um morðið lokið, blekkingum,
múrsteinum, undirstöðum, ummerkjum, ráðalausum. Hinn heppni, sá að hinn
ungi Brahmin Uttara lærisveinn Pārāsiviya sat áfram Þegjandi, huglaus,
axlir hallandi, hneigður, sorgmæddur og ráðalaus, ávarpaði virðulega
Ānanda:
- Ānanda, þróun deilda sem Brahmin Pārāsiviya kennir lærisveinum sínum
er eitt valið, en æðsta þróun deilda í aga göfugu veranna er annað.
- Nú er tíminn, heppinn. Í augnablikinu er það víkjandi fyrir dómstólnum
í fyrsta lagi, þegar um aga aga er að ræða. Ofangreint er spákonan, sem
lét af störfum í fyrsta skipti.
- Í því tilfelli, Ānanda, hlustaðu og vertu varkár. Ávöxturinn er
seldur.
- Já, Bhanté, komdu með virðulegan Ānanda. Hinn heppni sagði þá:
Og hvað er, andananda, æðsta þróun deilda í aga göfugu veranna? Í þessu
birtist Ānanda, að sjá form með auganu, hvað er splies, hvað er
óþægilegt birtist, eða hvað er splits og óþægilegt birtist At og
bhikkhu. Hann skilur: „Það sem hefur verið spaugilegt hefur komið fram,
það sem er óþægilegt hefur komið fram eða hvað er systurlegt og
óþægilegt hefur komið fram í mér. Sem sagt skilyrt, grófari, byggður af
góðum siðum. En þetta er friðsælt, þetta er frábært: jafnaðargeði.
‘Aftur á móti, stóladreifirinn og fatnaðurinn, stóladreifarinn og
fatnaðurinn, eða stóladreifarinn og biðraðarfatnaðurinn hættir og
jafnvægi tekur við. Rétt eins og Ānanda, maður sem er hæfileikaríkur með
sjón, að hafa þá lokaða gæti opnað þá, ella með að opna þá gæti lokað
þeim, á sama hátt, hvað sem það er, jafn fljótt. , jafn fljótt, jafn
fljótt, hið skemmtilega val sem hafði birst, hið óþægilega val sem hafði
komið fram, eða hið skemmtilega og óþægilega val sem hafði birst Hættir
og jafnaðargeð ræðst í. Hér, Ānanda, er það um beitingu aga Hæstaréttar
innan ramma skýrslunnar um form samninga fyrir aðildarríkin.
Ennfremur birtist Ānanda í bhikkhu þegar hún heyrir hljóð með eyranu,
hvað er gaddur, hvað er óþægilegt eða hvað er skarð og óþægilegt. Hann
skilur: „Það sem hefur verið spaugilegt hefur komið fram, það sem er
óþægilegt hefur komið fram eða hvað er systurlegt og óþægilegt hefur
komið fram í mér. Sem sagt skilyrt, grófari, byggður af góðum siðum. En
þetta er friðsælt, þetta er frábært: jafnaðargeði. „Aftur á móti er
stóladreifirinn laus við fatnað, stólsbreiðan af fatnaði, oe la valdi
glans og biðröð til fatnaðar hættir og jafnrétti setur inn. Rétt eins og
Ananda og á morgun og Góð heilsa gæti verið að smella fingrum sínum, á
sama hátt, hvað sem það er, alveg jafn hratt, jafn fljótt, alveg jafn
fljótt, þá skemmtilega valinn hlutur sem hafði komið upp, hið óþægilega
val sem hafði birst, eða hið skemmtilega og óþægilega val sem hafði
komið fram Hættir og jafnaðargeð setur í. Hér, andananda, er það sem við
köllum í aga göfugu veranna æðsta þróun deilda í tengslum við hljóðin
sem þekkjast af eyrað.
Ennfremur,
Ānanda, með því að finna lykt af nefinu, hvað er skemmtilegt, hvað er
óþægilegt eða hvað er skemmtilegt og óþægilegt birtist í bhikkhu. Hann
skilur: ‘Það sem er notalegt hefur komið upp, það sem er óþægilegt hefur
komið upp eða það sem er notalegt og óþægilegt hefur komið upp í mér.
Og það er skilyrt, grimmt, kemur til á háðan hátt. En þetta er friðsælt,
þetta er frábært: jafnaðargeð. ‘ Þar með hættir hið skemmtilega sem
komið var upp, það óþægilega sem hafði komið upp eða það skemmtilega og
óþægilega sem upp var komið og jafnaðargeð. Rétt eins og, Ānanda, renna
vatnsdropar á lóðréttu lotusblaði og vertu ekki þar, á sama hátt, hvað
sem það er, jafn hratt, jafn hratt, alveg eins og auðveldlega, það
skemmtilega sem hafði komið upp, það óþægilega sem hafði komið upp, eða
það skemmtilega og óþægilega sem hafði komið upp hættir og jafnaðargeð
tekur við. Hér, andananda, er kallað í fræðigrein göfugra verna æðsta
þróun deilda gagnvart lyktinni sem þekkist í nefinu.
Ennfremur birtist Ānanda í bhikkhu með því að smakka bragð með tungunni,
hvað er notalegt, hvað er óþægilegt eða hvað er notalegt og óþægilegt.
Hann skilur: ‘Það sem er notalegt hefur komið upp, það sem er óþægilegt
hefur komið upp eða það sem er notalegt og óþægilegt hefur komið upp í
mér. Og það er skilyrt, grimmt, kemur til á háðan hátt. En þetta er
friðsælt, þetta er frábært: jafnaðargeð. ‘ Þar með hættir hið
skemmtilega sem komið var upp, það óþægilega sem hafði komið upp eða það
skemmtilega og óþægilega sem upp var komið og jafnaðargeð. Alveg eins
og Ānanda, heilbrigður maður gæti auðveldlega spýtt út safnaðri
munnvatnsmol á tungu oddinn, á sama hátt, hvað sem það er, alveg jafn
hratt, jafn fljótt, alveg eins og auðveldlega, það skemmtilega sem hafði
komið upp, það óþægilega sem hafði komið upp, eða það skemmtilega og
óþægilega sem hafði komið upp hættir og jafnaðargeð tekur við. Hér,
Ānanda, er kallað í fræðigrein göfugra verna æðsta þróun deilda gagnvart
bragði sem tungan þekkir.
Ennfremur birtist Ānanda í bhikkhu með því að snerta líkamlega
tilfinningu við líkamann, hvað er notalegt, hvað er óþægilegt eða hvað
er skemmtilegt og óþægilegt. Hann skilur: ‘Það sem er notalegt hefur
komið upp, það sem er óþægilegt hefur komið upp eða það sem er notalegt
og óþægilegt hefur komið upp í mér. Og það er skilyrt, gróft, komið til á
háðan hátt. En þetta er friðsælt, þetta er frábært: jafnaðargeð. ‘ Þar
með hættir hið skemmtilega sem komið var upp, það óþægilega sem hafði
komið upp eða það skemmtilega og óþægilega sem upp var komið og
jafnaðargeð. Rétt eins og Ānanda, heilbrigður maður gæti auðveldlega
framlengt útréttan handlegg sinn eða beygt útréttan handlegg sinn, á
sama hátt, hvað sem það er, alveg jafn hratt, jafn fljótt, jafn
auðveldlega, skemmtilegur hlutur sem hafði komið upp, óþægilegi
hluturinn sem hafði komið upp, eða sá skemmtilegi og óþægilegi hlutur
sem upp var kominn hættir og jafnaðargeð ræðst. Hér, Ānanda, er það sem
kallað er í aga göfugra verna æðsta þróun deilda í tengslum við
líkamsskynjunina sem líkaminn þekkir.
Ennfremur birtist Ānanda í bhikkhu um að verða meðvitaður um andlegt
fyrirbæri með huganum, hvað er skemmtilegt, hvað er óþægilegt eða hvað
er skemmtilegt og óþægilegt. Hann skilur: ‘Það sem er notalegt hefur
komið upp, það sem er óþægilegt hefur komið upp eða það sem er notalegt
og óþægilegt hefur komið upp í mér. Og það er skilyrt, grimmt, kemur til
á háðan hátt. En þetta er friðsælt, þetta er frábært: jafnaðargeð. ‘
Þar með hættir hið skemmtilega sem komið var upp, það óþægilega sem
hafði komið upp, það skemmtilega og óþægilega sem komið var upp og
jafnaðargeð. Rétt eins og, Ānanda, ef hraustur maður lét tvo eða þrjá
dropa af vatni á upphitaða járnpönnu yfir daginn gæti fall vatnsdropanna
verið hægt, en þeir gufuðu fljótt upp. og myndi hverfa á sama hátt,
hvað sem það var, jafn fljótt, jafn fljótt, jafn auðveldlega, það
skemmtilega sem hafði komið upp, það óþægilega sem hafði komið upp, eða
það skemmtilega og óþægilega sem hafði birst hættir, og jafnaðargeð
rennur upp. Hér, andananda, er kallað í fræðigrein göfugra verna æðsta
þróun deilda gagnvart andlegum fyrirbærum sem andinn þekkir.
Og
hvernig, Ānanda, ertu manneskja í þjálfun, einhver sem fylgir leiðinni?
Í þessu birtist Ānanda að sjá form með augunum, hvað er skemmtilegt
birtist, hvað er óþægilegt birtist eða hvað er skemmtilegt og óþægilegt
birtist í bhikkhu. Honum líður í uppnámi, niðurlægingu og ógeð af því
skemmtilega sem hefur komið upp, því óþægilega sem hefur komið upp eða
því skemmtilega og óþægilega sem hefur komið upp.
Þegar þú heyrir hljóð með eyranu birtist það sem er skemmtilegt, hvað er
óþægilegt eða það sem er skemmtilegt og óþægilegt. Honum líður í
uppnámi, niðurlægingu og ógeð af því skemmtilega sem hefur komið upp,
því óþægilega sem hefur komið upp eða því skemmtilega og óþægilega sem
hefur komið upp.
Með því að lykta af lykt með nefinu birtist það sem er notalegt, það sem
er óþægilegt eða það sem er notalegt og óþægilegt. Honum líður í
uppnámi, niðurlægingu og ógeð af því skemmtilega sem hefur komið upp,
því óþægilega sem hefur komið upp eða því skemmtilega og óþægilega sem
hefur komið upp.
Með því að smakka bragð með tungunni birtist það sem er notalegt, það
sem er óþægilegt eða það sem er notalegt og óþægilegt. Honum líður í
uppnámi, niðurlægingu og ógeð af því skemmtilega sem hefur komið upp,
því óþægilega sem hefur komið upp eða því skemmtilega og óþægilega sem
hefur komið upp.
Með því að snerta líkamlega tilfinningu við líkamann birtist það sem er
skemmtilegt, hvað er óþægilegt eða það sem er skemmtilegt og óþægilegt.
Honum líður í uppnámi, niðurlægingu og ógeð af því skemmtilega sem hefur
komið upp, því óþægilega sem hefur komið upp eða því skemmtilega og
óþægilega sem hefur komið upp.
Með því að verða meðvitaður um andlegt fyrirbæri með huganum birtist það
sem er notalegt, það sem er óþægilegt eða það sem er notalegt og
óþægilegt. Honum líður í uppnámi, niðurlægingu og ógeð af því
skemmtilega sem hefur komið upp, því óþægilega sem hefur komið upp eða
því skemmtilega og óþægilega sem hefur komið upp. Þetta er, Ānanda,
hvernig þú ert manneskja í þjálfun, einhver sem fylgir leiðinni.
Og hvernig, andananda, er maður göfug vera með þróaðar deildir? Í þessu
birtist Ānanda að sjá form með augunum, hvað er skemmtilegt birtist,
hvað er óþægilegt birtist eða hvað er skemmtilegt og óþægilegt birtist í
bhikkhu. Ef hann vill: „að ég verði áfram að skynja hið ógeðfellda í
því sem er ógeðslegt“, þá er eftir að skynja hið ógeðfellda í því sem er
ógeðslegt. {1} Ef hann vill: „að ég verði áfram í skynja viðbjóðinn í
því sem er ekki ógeðslegt ‘, þá er eftir að skynja viðbjóðinn í því sem
er ekki ógeðslegt. Ef hann vill: „að ég verði áfram að skynja hið
ógeðfellda í því sem er ógeðslegt og í því sem er ekki ógeðslegt“, þá er
eftir að skynja það sem er ógeðslegt í því sem er ógeðslegt og í því
sem ekki er -andstyggilegt. Ef hann vill: „að ég verði áfram að skynja
viðbjóðinn í því sem er ógeðslegt og í því sem er ekki ógeðslegt“, þá er
eftir að skynja ógeðið í því sem er ógeðslegt og í því sem er ekki
ógeðslegt. Ef hann vill: „forðast bæði viðbjóðinn og ógeðfellinn, að ég
verði áfram samhljóður, hugur til staðar og gæddur gaumgæfni,“ þá er
hann áfram jafnlyndur, hugur til staðar og gæddur gaumgæfni .
Ennfremur birtist Ānanda þegar það heyrir hljóð með eyranu, hvað er
skemmtilegt, hvað er óþægilegt eða hvað er skemmtilegt og óþægilegt. Ef
hann vill: „að ég verði áfram að skynja hið ógeðfellda í því sem er
ógeðslegt“, þá er eftir að skynja hið ógeðfellda í því sem er ógeðslegt.
Ef hann vill: „að ég verði áfram að skynja viðbjóðinn í því sem er ekki
ógeðslegt“, þá er eftir að skynja viðbjóðinn í því sem er ekki
ógeðslegt. Ef hann vill: „að ég verði áfram að skynja hið ógeðfellda í
því sem er ógeðslegt og í því sem er ekki ógeðslegt“, þá er eftir að
skynja það sem er ógeðslegt í því sem er ógeðslegt og í því sem ekki er
-andstyggilegt. Ef hann vill: „að ég verði áfram að skynja viðbjóðinn í
því sem er ógeðslegt og í því sem er ekki ógeðslegt“, þá er eftir að
skynja ógeðið í því sem er ógeðslegt og í því sem er ekki ógeðslegt. Ef
hann vill: „forðast bæði viðbjóðinn og ógeðfellinn, að ég verði áfram
samhljóður, hugur til staðar og gæddur gaumgæfni,“ þá er hann áfram
jafnlyndur, hugur til staðar og gæddur gaumgæfni .
Ennfremur,
Ānanda, með því að finna lykt af nefinu, birtist það sem er notalegt,
það sem er óþægilegt eða það sem er notalegt og óþægilegt. Ef hann vill:
„að ég verði áfram að skynja hið ógeðfellda í því sem er ógeðslegt“, þá
er eftir að skynja hið ógeðfellda í því sem er ógeðslegt. Ef hann vill:
„að ég verði áfram að skynja viðbjóðinn í því sem er ekki ógeðslegt“,
þá er eftir að skynja viðbjóðinn í því sem er ekki ógeðslegt. Ef hann
vill: „að ég verði áfram að skynja hið ógeðfellda í því sem er ógeðslegt
og í því sem er ekki ógeðslegt“, þá er eftir að skynja það sem er
ógeðslegt í því sem er ógeðslegt og í því sem ekki er -andstyggilegt. Ef
hann vill: „að ég verði áfram að skynja viðbjóðinn í því sem er
ógeðslegt og í því sem er ekki ógeðslegt“, þá er eftir að skynja ógeðið í
því sem er ógeðslegt og í því sem er ekki ógeðslegt. Ef hann vill:
„forðast bæði viðbjóðinn og ógeðfellinn, að ég verði áfram samhljóður,
hugur til staðar og gæddur gaumgæfni,“ þá er hann áfram jafnlyndur,
hugur til staðar og gæddur gaumgæfni .
Ennfremur birtist Ānanda með því að smakka bragð með tungunni, hvað er
skemmtilegt birtist, hvað er óþægilegt birtist eða hvað er skemmtilegt
og óþægilegt birtist. Ef hann vill: „að ég verði áfram að skynja hið
ógeðfellda í því sem er ógeðslegt“, þá er eftir að skynja hið ógeðfellda
í því sem er ógeðslegt. Ef hann vill: „að ég verði áfram að skynja
viðbjóðinn í því sem er ekki ógeðslegt“, þá er eftir að skynja
viðbjóðinn í því sem er ekki ógeðslegt. Ef hann vill: „að ég verði áfram
að skynja hið ógeðfellda í því sem er ógeðslegt og í því sem er ekki
ógeðslegt“, þá er eftir að skynja það sem er ógeðslegt í því sem er
ógeðslegt og í því sem ekki er -andstyggilegt. Ef hann vill: „að ég
verði áfram að skynja viðbjóðinn í því sem er ógeðslegt og í því sem er
ekki ógeðslegt“, þá er eftir að skynja ógeðið í því sem er ógeðslegt og í
því sem er ekki ógeðslegt. Ef hann vill: „forðast bæði viðbjóðinn og
ógeðfellinn, að ég verði áfram samhljóður, hugur til staðar og gæddur
gaumgæfni,“ þá er hann áfram jafnlyndur, hugur til staðar og gæddur
gaumgæfni .
Einnig, Ānanda, með því að snerta líkamlega tilfinningu við líkamann
birtist það sem er skemmtilegt, það sem er óþægilegt eða það sem er
skemmtilegt og óþægilegt. Ef hann vill: „að ég verði áfram að skynja hið
ógeðfellda í því sem er ógeðslegt“, þá er eftir að skynja hið
ógeðfellda í því sem er ógeðslegt. Ef hann vill: „að ég verði áfram að
skynja viðbjóðinn í því sem er ekki ógeðslegt“, þá er eftir að skynja
viðbjóðinn í því sem er ekki ógeðslegt. Ef hann vill: „að ég verði áfram
að skynja hið ógeðfellda í því sem er ógeðslegt og í því sem er ekki
ógeðslegt“, þá er eftir að skynja það sem er ógeðslegt í því sem er
ógeðslegt og í því sem ekki er -andstyggilegt. Ef hann vill: „að ég
verði áfram að skynja viðbjóðinn í því sem er ógeðslegt og í því sem er
ekki ógeðslegt“, þá er eftir að skynja ógeðið í því sem er ógeðslegt og í
því sem er ekki ógeðslegt. Ef hann vill: „forðast bæði viðbjóðinn og
ógeðfellinn, að ég verði áfram samhljóður, hugur til staðar og gæddur
gaumgæfni,“ þá er hann áfram jafnlyndur, hugur til staðar og gæddur
gaumgæfni .
Ennfremur, Ānanda, þegar hún verður meðvituð um andlegt fyrirbæri með
huganum, birtist það sem er notalegt, það sem er óþægilegt eða það sem
er notalegt og óþægilegt. Ef hann vill: „að ég verði áfram að skynja hið
ógeðfellda í því sem er ógeðslegt“, þá er eftir að skynja hið
ógeðfellda í því sem er ógeðslegt. Ef hann vill: „að ég verði áfram að
skynja viðbjóðinn í því sem er ekki ógeðslegt“, þá er eftir að skynja
viðbjóðinn í því sem er ekki ógeðslegt. Ef hann vill: „að ég verði áfram
að skynja hið ógeðfellda í því sem er ógeðslegt og í því sem er ekki
ógeðslegt“, þá er eftir að skynja það sem er ógeðslegt í því sem er
ógeðslegt og í því sem ekki er -andstyggilegt. Ef hann vill: „að ég
verði áfram að skynja viðbjóðinn í því sem er ógeðslegt og í því sem er
ekki ógeðslegt“, þá er eftir að skynja ógeðið í því sem er ógeðslegt og í
því sem er ekki ógeðslegt. Ef hann vill: „forðast bæði viðbjóðinn og
ógeðfellinn, að ég verði áfram samhljóður, hugur til staðar og gæddur
gaumgæfni,“ þá er hann áfram jafnlyndur, hugur til staðar og gæddur
gaumgæfni . Þetta er, andananda, hvernig maður er göfug vera með þróaðar
deildir.
Svo,
andananda, kenndi ég æðstu þróun deilda í aga göfugra verna, ég kenndi
hvernig maður er maður í þjálfun, einhver sem fylgir leiðinni, ég kenndi
að vera göfug vera með þróuðum deildum. Allt sem kennari ætti að gera
af samúð með lærisveinum sínum, í leit að hamingju þeirra og af samúð
með þeim, hef ég gert fyrir þig. Hér eru rætur trjáa, hér eru tóm
herbergi. Æfðu þér hugleiðslu, Ānanda, ekki vera vanræksla, ekki þurfa
að sjá eftir því seinna. Hérna er leiðbeining mín fyrir þig.
Þannig talaði gæfumaðurinn. Ánægð, hin virðulega Ānanda fagnar orðum
þeirra heppnu.
Þýðing lögð af Rémy.
——— oOo ———
Sent sem gjöf frá Dhamma,
til að dreifa frjálslega, í hagnaðarskyni.
—
Þýðandinn er ekki sérfræðingur í Pali og til þess að koma í veg fyrir
villur er vísað til þegar fyrirliggjandi þýðinga; hann vonar engu að
síður að villurnar sem geta runnið í þýðingunni séu aðeins í lágmarki.
Þetta verk er undir Creative Commons 4.0 alþjóðlegu leyfi
með Attribution, non-commercial use and Sharing við sömu skilyrði.
Indriyabhāvanā Sutta - Þróun deilda
Svo, andananda, kenndi ég æðstu þróun deilda í aga göfugra verna, ég
kenndi hvernig maður er maður í þjálfun, einhver sem fylgir leiðinni, ég
kenndi hvernig maður er göfug vera. með þróuðum deildum. Allt sem
kennari ætti að gera af samúð með lærisveinum sínum, í leit að hamingju
þeirra og af samúð með þeim, hef ég gert fyrir þig. Hér eru rætur trjáa,
hér eru tóm herbergi. Æfðu þér hugleiðslu, Ānanda, ekki vera vanræksla,
ekki þurfa að sjá eftir því seinna. Hérna eru leiðbeiningar mínar fyrir
þig. Þannig talaði hann gæfumaðurinn. Ánægð, hin virðulega Ānanda
fagnar orðum þeirra heppnu.
48) Classical Igbo,Klassískt Igbo,
MN
152 Indriyabhāvanā Sutta - Mmepe nke Ngalaba -
[Indriya: Ngalaba | bhāvanā: mmepe]
N’ihi ya, m nụrụ:
N’oge a, Fortune bi na Gajaṅgalā na achara. N’oge a, Brahman nke Uttara
na Discipline nke Parāsiviya na-echegbu onwe ya na Fortune na, dịka o
nwere ike ịbụ, site na mgbanwe nke ndị enyi na ndị ọka iwu. Mgbe o
kelesịrị ekele ndị a, ọ nọdụrụ ala n’otu akụkụ. Ihe ndị a metụtara
enyemaka enyere:
- Uttara, Brahmin Pārāsiviya na-akuzi ndị na-eso ụzọ ya mmepe nke ikike?
- Eeh, Sieur Gotama, Brahmin Pārāsiviya na-akuzi ndi na eso ụzọ ya otito
ngalaba.
- Ma kedu, Uttara, ka Brahmin Pārāsiviya si kuziere ndị na-eso ụzọ ya
Ngalaba ikike?
- Anaghị m ekwu, Sieur Gotama, enwere ụfọdụ ndị nwere ike ịme otu, mana
enweghị ma ọ bụ karịa. N’ebe a, Sieur Gotama, bụ ka Brahmin Pārāsiviya
si akụzi nkuzi maka mmepe nke ikike.
- Maka nzube nke iwu a, Uttara, mgbe ahụ dịka ihe Brahmin Pārāsiviya si
kwuo, onye ìsì ga-enwe ikike mmụta na onye ntị chiri ga-enwe ikike. Ọ
bụrụ n’ịchọrọ ịgbanwe ndụ gị, ị ga-enwe ike ịmasị ọtụtụ ndị na-enweghị
mmasị n’ụwa.
N’okwu a, ugbu a gbasara ịdọ aka ná ntị nke igbu mmadụ agwụla, aghụghọ,
brik, ntọala, akara, mgbagwoju anya. Onye nwere ihu ọma, Seehụ na
nwatakịrị Brahmin Uttara onye na-eso ụzọ Pārāsiviya nọgidere na-anọdụ
jụụ, enweghị mgbagha, ubu na-ehulata, isi hulata, nwee obi erughị ala ma
gbagwojuo ya anya.
- Ānanda, mmepe nke ikike ndi Brahmin Pārāsiviya na-akuzi ndi na-eso Uzo
ya bu otu ihe a hoputara, mana mmepe kacha elu nke ikike na Discipline
nke ndi amara bu ihe ozo.
- Ugbu a bụ oge, O Fortunate. Maka oge a, ọ nọ n’okpuru Courtlọikpe nke
Mbụ, na ihe gbasara Discipline of Discipline. Ihe edere n’elu bụ onye
na-agba afa, bụ onye lara ezumike nká na nke mbụ ya.
- N’ọnọdụ ahụ, Ānanda, gee ntị ma kpachara anya. A na-ere mkpụrụ osisi
ahụ.
- Ee, Bhanté, weta nenanda dị nsọ. Onye isi agha ahụ kwuru, sị:
Kedu ihe bụ, Ānanda, mmepe kasịnụ nke ikike na Discipline nke ndị a
maara aha ha? Na nke a, Ānanda, ịhụ ụdị anya, ihe na-apụta, ihe
na-adịghị mma na-egosi, ma ọ bụ ihe na-akpata na adịghị mma na-apụta na
bhikkhu. Ọ na-aghọta: “Gịnị bụ spooky apụtawo, ihe na-adịghị mma
apụtawo, ma ọ bụ ihe na-enye obi ụtọ na ihe na-adịghị mma pụtara n’ime
m. Nke ahụ kwuru na ọnọdụ, dịkwuo nkwanye ùgwù, nke ezigbo agwa bi. Mana
nke a bụ Udo, nke a bụ oke: nkwekọrịta. ‘N’aka nke ọzọ, onye na-agbasa
oche na uwe, onye na-agbasa oche na uwe, ma ọ bụ onye na-agbasa oche na
uwe kwụ n’ahịrị Cease and equanimity sets in. Dị ka ọ dị, Ānanda, nwoke
enyere onyinye nke ịhụ ụzọ, imechi ha nwere ike imepe ha, ma ọbụghị
imeghe ha mechie ha, n’otu ụzọ ahụ, ihe ọ bụla ọ bụ, dịka ọsịsọ. , dị ka
ọsọ ọsọ, dịka ọsọ ọsọ, nhọrọ dị ụtọ nke pụtara, nhọrọ na-adịghị mma nke
pụtara, ma ọ bụ nhọrọ na-enye obi ụtọ na nke na-adịghị mma nke pụtara
ìhè Ceases and equanimity sets in. N’ebe a, Ānanda, bụ ihe dị na ntinye
nke ịdọ aka ná ntị nke Supremelọikpe Kasị Elu n’ime usoro nke akụkọ
banyere ụdị mgbakọ maka mba ndị otu.
Ọzọkwa, Ānanda, mgbe ọ nụrụ ụda na ntị, ihe na-agbapụ, ihe na-adịghị
mma, ma ọ bụ ihe spl na ihe na-adịghị mma na-apụta na bhikkhu. Ọ
na-aghọta: “Gịnị bụ spooky apụtawo, ihe na-adịghị mma apụtawo, ma ọ bụ
ihe na-enye obi ụtọ na ihe na-adịghị mma pụtara n’ime m. Nke ahụ kwuru
na ọnọdụ, dịkwuo nkwanye ùgwù, nke ezigbo agwa bi. Mana nke a bụ Udo,
nke a bụ oke: nkwekọrịta. ‘N’aka nke ọzọ, onye na-agbasa oche ahụ
enweghị uwe, oche oche na-agbasa site na uwe, ma ọ bụrụ na uwe a họọrọ
ahọrọ na ahịrị uwe na-akwụsị, na ikwenye na-amalite na. Dị nnọọ ka,
Ananda, na echi na Ezi ahụike nwere ike na - amịpụ mkpịsị aka ha, n’otu
ụzọ ahụ, ihe ọ bụla ọ bụ, dịka ọsịsọ, dịka ọsọ ọsọ, dịka ọsọ ọsọ, ihe
ahọpụtara ahọpụtara ahọpụtara nke bilitere, nhọrọ na-adịghị mma nke
pụtara, ma ọ bụ nhọrọ na-enye obi ụtọ na nke na-adịghị mma nke pụtara
ìhè Akwụsịla na nkwekọrịta zuru oke. Ebe a, Ānanda, bụ ihe anyị na-akpọ
na Disdọ aka na ntị nke ndị mmadụ a ma ama mmepe kacha elu nke ikike
iche n’ihe metụtara ụda nke ntị maara.
Ọzọkwa,
Ānanda, site na ịnụ ísì na imi, ihe dị mma, ihe na-adịghị mma, ma ọ bụ
ihe dị mma na ihe na-adịghị mma na-apụta na bhikkhu. Ọ na-aghọta: ‘Ihe
dị mma apụtawo, ihe ọjọọ na-ebili, ma ọ bụ ihe na-enye obi ụtọ na ihe
na-adịghị mma bilitere n’ime m. Ma ọ na-eme, ọnọdụ, dị n’ụzọ dabere.
Mana nke a bụ udo, nke a bụ oke mma. Nke ahụ, ihe ọma ahụ bilitere, ihe
na-adịghị mma bilitere, ma ọ bụ ihe na-enye obi ụtọ na ihe na-adịghị mma
bilitere, na nkwekọrịta na-abanye. Dị nnọọ ka, Ānanda, tụlee mmiri
slide na a nwayọọ weturu Lotus akwukwo ma ghara ịnọ ebe ahụ, n’otu ụzọ
ahụ, ihe ọ bụla ọ bụ, dị ka ngwa ngwa, dị ka ngwa ngwa, dị nnọọ ka dị
mfe, ihe dị ụtọ bilitere, ihe na-adịghị mma bilitere, ma ọ bụ ihe na-atọ
ụtọ na ihe na-adịghị mma bilitere na njedebe na-amalite. N’ebe a, a
na-akpọ Ānanda, na ịdọ aka ná ntị nke ndị a maara aha ha nnukwu mmepe
nke ikike iche n’ihe metụtara isi na-esi n’imi imi.
Ọzọkwa, Ānanda, site na ire ụtọ ire, ihe dị mma, ihe na-adịghị mma, ma ọ
bụ ihe na-atọ ụtọ na adịghị mma na-apụta na bhikkhu. Ọ na-aghọta: ‘Ihe
dị mma apụtawo, ihe ọjọọ na-ebili, ma ọ bụ ihe na-enye obi ụtọ na ihe
na-adịghị mma bilitere n’ime m. Ma ọ nwere ntụkwasa, crass, bịa n’ụzọ
dabere. Mana nke a bụ udo, nke a bụ oke mma. Nke ahụ, ihe ọma ahụ
bilitere, ihe na-adịghị mma bilitere, ma ọ bụ ihe na-enye obi ụtọ na ihe
na-adịghị mma bilitere, na nkwekọrịta na-abanye. Dị nnọọ ka, Ānanda,
nwoke ahụ siri ike nwere ike ịgbanye ọnụ mmiri ọnụ na ire nke ya n’ụzọ
dị mfe, n’otu ụzọ ahụ, ihe ọ bụla ọ bụ, dị ka ngwa ngwa, dịkwa ka ngwa
ngwa, dịka dị mfe, ihe dị ụtọ bilitere, ihe na-adịghị mma bilitere, ma ọ
bụ ihe na-atọ ụtọ na ihe na-adịghị mma bilitere na njedebe na-amalite.
N’ebe a, a na-akpọ Ānanda, na ịdọ aka ná ntị nke ndị a ma ama nnukwu
mmepe nke ikike na njikọta na isi ụtọ ire.
Ọzọkwa, Ānanda, site n’itinye aka n’ahụ nke anụ ahụ, ihe dị mma, ihe
na-adịghị mma, ma ọ bụ ihe dị mma na ihe na-adịghị mma na-apụta na
bhikkhu. Ọ na-aghọta: ‘Ihe dị mma apụtawo, ihe ọjọọ na-ebili, ma ọ bụ
ihe na-enye obi ụtọ na ihe na-adịghị mma bilitere n’ime m. Ma ọ nwere
ntụkwasa, crass, bịa n’ụzọ dabere. Mana nke a bụ udo, nke a bụ oke mma.
Nke ahụ, ihe ọma ahụ bilitere, ihe na-adịghị mma bilitere, ma ọ bụ ihe
na-enye obi ụtọ na ihe na-adịghị mma bilitere, na nkwekọrịta na-abanye.
Dị nnọọ ka, Ānanda, nwoke nwere ahụ ike nwere ike ịgbatị ogwe aka ya
gbatịrị agbatị ma ọ bụ mee ka ogwe aka ya gbatịrị agbatị, n’otu ụzọ ahụ,
ihe ọ bụla ọ bụ, dịka ọsịsọ, dịkwa ka ọsọ ọsọ, dịkwa ka ọ dị mfe, ihe
dị mma nke bilitere, ihe na-adịghị mma bilitere, ma ọ bụ ihe na-atọ ụtọ
na ihe na-adịghị mma bilitere na-akwụsị ma nwee nkwekọrịta. N’ebe a,
Ānanda, bu ihe a na-akpo na ntughari nke ndi mmadu di elu nke ikike ndi
ozo n’ihe banyere ahuhu nke aru maara.
Ọzọkwa, Ānanda, mgbe ị matara banyere ihe uche na uche, ihe dị mma, ihe
na-adịghị mma, ma ọ bụ ihe dị mma na ihe na-adịghị mma na-apụta na
bhikkhu. Ọ na-aghọta: ‘Ihe dị mma apụtawo, ihe ọjọọ na-ebili, ma ọ bụ
ihe na-enye obi ụtọ na ihe na-adịghị mma bilitere n’ime m. Ma ọ nwere
ntụkwasa, crass, bịa n’ụzọ dabere. Mana nke a bụ udo, nke a bụ oke mma.
Nke ahụ, ihe ọma ahụ bilitere, ihe na-adịghị mma ị bilitere, ihe ọma na
ihe na-adịghị mma bilitere na-akwụsị, na nkwekọ na-abanye. Dị ka ọ dị, ọ
bụrụ na nwoke ahụ gbasiri ike dara mmiri abụọ ma ọ bụ atọ na pan ọkụ
kpụ ọkụ n’ọnụ ụbọchị niile, ọdịda mmiri mmiri ahụ nwere ike ịdị nwayọ,
mana ha ga-apụ ngwa ngwa. ma ga-apụ n’anya, n’otu ụzọ ahụ, ihe ọ bụla ọ
bụ, dịka ọsịsọ, dịka ọsịsọ, dịka ọ dị mfe, ihe dị ụtọ bilitere, ihe
na-adịghị mma bilitere, ma ọ bụ ihe na-atọ ụtọ ma na-adịghị mma nke ahụ
bilitere na-akwụsị, na nkwekọrịta na-amalite. N’ebe a, a na-akpọ Ānanda
na ịdọ aka ná ntị nke ndị dị ebube mmepe kachasị nke ikike na njikọta
echiche uche nke mmụọ maara.
Oleekwa,
Ānanda, ị bụ onye na-azụ ọzụzụ, onye na-agbaso ụzọ ahụ? Na nke a,
Ānanda, ịhụ ụdị anya, ihe dị mma na-egosi, ihe na-adịghị mma na-egosi,
ma ọ bụ ihe na-atọ ụtọ ma na-adịghị mma na-apụta na bhikkhu. Ọ na-enwe
obi ilu, ihere, na ịkpọasị site na ihe ọma bilitere, ihe na-adịghị mma
bilitere, ma ọ bụ ihe na-atọ ụtọ na ihe na-adịghị mma bilitere.
Mgbe ị nụrụ ụda na ntị, ihe dị mma na-apụta, ihe na-adịghị mma na-apụta,
ma ọ bụ ihe dị mma na ihe na-adịghị mma na-apụta. Ọ na-enwe obi ilu,
ihere, na ịkpọasị site na ihe ọma bilitere, ihe na-adịghị mma bilitere,
ma ọ bụ ihe na-atọ ụtọ na ihe na-adịghị mma bilitere.
Site n’ite isi nke imi, ihe dị mma na-egosi, ihe na-adịghị mma na-apụta,
ma ọ bụ ihe dị mma na ihe na-adịghị mma na-apụta. Ọ na-enwe obi ilu,
ihere, na ịkpọasị site na ihe ọma bilitere, ihe na-adịghị mma bilitere,
ma ọ bụ ihe na-atọ ụtọ na ihe na-adịghị mma bilitere.
Site n’iji ire ire ire ire, ihe na-adighi uto na-aputa ihe, ihe
na-adighi nma na-aputa, ma obu ihe di uto na ihe na-adighi nma. Ọ
na-enwe obi ilu, ihere, na ịkpọasị site na ihe ọma bilitere, ihe
na-adịghị mma bilitere, ma ọ bụ ihe na-atọ ụtọ na ihe na-adịghị mma
bilitere.
Site n’itinye aka n’anụ ahụ, ihe dị ụtọ pụtara, ihe na-adịghị mma
na-egosi, ma ọ bụ ihe dị mma na ihe na-adịghị mma na-apụta. Ọ na-ewute
ya, na-eweda ya ala, na-asọ oyi site na ihe ọma bilitere, ihe na-adịghị
mma bilitere, ma ọ bụ ihe na-atọ ụtọ na ihe na-adịghị mma bilitere.
Site n’ịghọta ihe nwere uche n’uche, ihe na-atọ ụtọ pụtara, ihe
na-adịghị mma na-apụta, ma ọ bụ ihe na-atọ ụtọ ma na-adịghị mma
na-apụta. Ọ na-enwe obi ilu, ihere, na ịkpọasị site na ihe ọma bilitere,
ihe na-adịghị mma bilitere, ma ọ bụ ihe na-atọ ụtọ na ihe na-adịghị mma
bilitere. Nke a bụ, ọ bụ, olee otu onye si bụrụ onye na-azụ ọzụzụ, onye
na-agbaso ụzọ ahụ.
Oleekwa, Ānanda, bụ otu onye dị ebube nwere ikike ndị mepere emepe? Na
nke a, Ānanda, ịhụ ụdị anya, ihe dị mma na-egosi, ihe na-adịghị mma
na-egosi, ma ọ bụ ihe na-atọ ụtọ ma na-adịghị mma na-apụta na bhikkhu. Ọ
bụrụ na ọ chọrọ: ‘na m ga-ahụ ihe na-asọ oyi n’ihe arụ, ọ ga-abụrịrị na
ị ga-ahụ ndị na-asọ oyi na-asọ oyi. ghọta ihe arụ na nke na-adịghị asọ
oyi ‘, mgbe ahụ ọ ga-anọgide na-ahụ ihe arụ na ihe na-asọ oyi. Ọ bụrụ na
ọ chọrọ: ‘na m ga-ahụ ihe na-asọ oyi na ihe arụ na ihe na-asọ oyi’, ọ
ga-abụrịrị ihe na-asọ oyi na ihe arụ na ihe na-adịghị asọ. na-asọ oyi. Ọ
bụrụ na ọ chọrọ: ‘na m ga-ahụ ihe arụ na ihe arụ na ihe na-asọ oyi’, ọ
ga-anọgide na-ahụ ihe arụ na ihe arụ na ihe na-asọ oyi. Ọ bụrụ na ọ
chọrọ: ‘izere ma ihe arụ ma nke na-asọ oyi, ka m wee bụrụ onye nwere obi
abụọ, nwee uche, ma nwee nghọta nwere uche,’ ọ ga-anọgide na-enwe otu
olu, nwee uche, ma nwee nghọta nghọta .
Ọzọkwa, Ānanda, mgbe ọ nụrụ ụda na ntị, ihe dị mma na-apụta, ihe
na-adịghị mma na-apụta, ma ọ bụ ihe na-atọ ụtọ ma na-adịghị mma
na-apụta. Ọ bụrụ na ọ chọrọ: ‘na m ga-ahụ ihe na-asọ oyi na-asọ oyi’,
mgbe ahụ ọ ga-abụrịrị onye na-asọ oyi na-asọ oyi. Ọ bụrụ na ọ chọrọ: ‘na
m ga-ahụ ihe arụ na nke na-abụghị ihe arụ’, ọ ga-anọgide na-ahụ ihe arụ
na ihe na-asọ oyi. Ọ bụrụ na ọ chọrọ: ‘na m ga-ahụ ihe na-asọ oyi na
ihe arụ na ihe na-asọ oyi’, ọ ga-abụrịrị ihe na-asọ oyi na ihe arụ na
ihe na-adịghị asọ. na-asọ oyi. Ọ bụrụ na ọ chọrọ: ‘na m ga-ahụ ihe arụ
na ihe arụ na ihe na-asọ oyi’, ọ ga-anọgide na-ahụ ihe arụ na ihe arụ na
ihe na-asọ oyi. Ọ bụrụ na ọ chọrọ: ‘izere ma ihe arụ ma nke na-asọ oyi,
ka m wee bụrụ onye nwere obi abụọ, nwee uche, ma nwee nghọta nwere
uche,’ ọ ga-anọgide na-enwe otu olu, nwee uche, ma nwee nghọta nghọta .
Ọzọkwa,
Ānanda, site na isi ísì na imi, ihe dị mma na-egosi, ihe na-adịghị mma
na-egosi, ma ọ bụ ihe na-atọ ụtọ ma na-adịghị mma na-apụta. Ọ bụrụ na ọ
chọrọ: ‘na m ga-ahụ ihe na-asọ oyi na-asọ oyi’, mgbe ahụ ọ ga-abụrịrị
onye na-asọ oyi na-asọ oyi. Ọ bụrụ na ọ chọrọ: ‘na m ga-ahụ ihe arụ na
nke na-abụghị ihe arụ’, ọ ga-anọgide na-ahụ ihe arụ na ihe na-asọ oyi. Ọ
bụrụ na ọ chọrọ: ‘na m ga-ahụ ihe na-asọ oyi na ihe arụ na ihe na-asọ
oyi’, ọ ga-abụrịrị ihe na-asọ oyi na ihe arụ na ihe na-adịghị asọ.
na-asọ oyi. Ọ bụrụ na ọ chọrọ: ‘na m ga-ahụ ihe arụ na ihe arụ na ihe
na-asọ oyi’, ọ ga-anọgide na-ahụ ihe arụ na ihe arụ na ihe na-asọ oyi. Ọ
bụrụ na ọ chọrọ: ‘izere ma ihe arụ ma nke na-asọ oyi, ka m wee bụrụ
onye nwere obi abụọ, nwee uche, ma nwee nghọta nwere uche,’ ọ ga-anọgide
na-enwe otu olu, nwee uche, ma nwee nghọta nghọta .
Ọzọkwa, Ānanda, site n’ire ire n’ire, ihe dị mma na-egosi, ihe na-adịghị
mma na-egosi, ma ọ bụ ihe na-atọ ụtọ na adịghị mma na-apụta. Ọ bụrụ na ọ
chọrọ: ‘na m ga-ahụ ihe na-asọ oyi na-asọ oyi’, mgbe ahụ ọ ga-abụrịrị
onye na-asọ oyi na-asọ oyi. Ọ bụrụ na ọ chọrọ: ‘na m ga-ahụ ihe arụ na
nke na-abụghị ihe arụ’, ọ ga-anọgide na-ahụ ihe arụ na ihe na-asọ oyi. Ọ
bụrụ na ọ chọrọ: ‘na m ga-ahụ ihe na-asọ oyi na ihe arụ na ihe na-asọ
oyi’, ọ ga-abụrịrị ihe na-asọ oyi na ihe arụ na ihe na-adịghị asọ.
na-asọ oyi. Ọ bụrụ na ọ chọrọ: ‘na m ga-ahụ ihe arụ na ihe arụ na ihe
na-asọ oyi’, ọ ga-anọgide na-ahụ ihe arụ na ihe arụ na ihe na-asọ oyi. Ọ
bụrụ na ọ chọrọ: ‘izere ma ihe arụ ma nke na-asọ oyi, ka m wee bụrụ
onye nwere obi abụọ, nwee uche, ma nwee nghọta nwere uche,’ ọ ga-anọgide
na-enwe otu olu, nwee uche, ma nwee nghọta nghọta .
Ọzọkwa, Ānanda, site na imetụ ahụ nke anụ ahụ aka, ihe dị mma na-egosi,
ihe na-adịghị mma na-egosi, ma ọ bụ ihe na-atọ ụtọ ma na-adịghị mma
na-apụta. Ọ bụrụ na ọ chọrọ: ‘na m ga-ahụ ihe na-asọ oyi na-asọ oyi’,
mgbe ahụ ọ ga-abụrịrị onye na-asọ oyi na-asọ oyi. Ọ bụrụ na ọ chọrọ: ‘na
m ga-ahụ ihe arụ na nke na-abụghị ihe arụ’, ọ ga-anọgide na-ahụ ihe arụ
na ihe na-asọ oyi. Ọ bụrụ na ọ chọrọ: ‘na m ga-ahụ ihe na-asọ oyi na
ihe arụ na ihe na-asọ oyi’, ọ ga-abụrịrị ihe na-asọ oyi na ihe arụ na
ihe na-adịghị asọ. na-asọ oyi. Ọ bụrụ na ọ chọrọ: ‘na m ga-ahụ ihe arụ
na ihe arụ na ihe na-asọ oyi’, ọ ga-anọgide na-ahụ ihe arụ na ihe arụ na
ihe na-asọ oyi. Ọ bụrụ na ọ chọrọ: ‘izere ma ihe arụ ma nke na-asọ oyi,
ka m wee bụrụ onye nwere obi abụọ, nwee uche, ma nwee nghọta nwere
uche,’ ọ ga-anọgide na-enwe otu olu, nwee uche, ma nwee nghọta nghọta .
Ọzọkwa, Ānanda, na ịmara banyere ihe iche echiche na uche, ihe dị mma
na-egosi, ihe na-adịghị mma na-egosi, ma ọ bụ ihe na-atọ ụtọ ma
na-adịghị mma na-apụta. Ọ bụrụ na ọ chọrọ: ‘na m ga-ahụ ihe na-asọ oyi
na-asọ oyi’, mgbe ahụ ọ ga-abụrịrị onye na-asọ oyi na-asọ oyi. Ọ bụrụ na
ọ chọrọ: ‘na m ga-ahụ ihe arụ na nke na-abụghị ihe arụ’, ọ ga-anọgide
na-ahụ ihe arụ na ihe na-asọ oyi. Ọ bụrụ na ọ chọrọ: ‘na m ga-ahụ ihe
na-asọ oyi na ihe arụ na ihe na-asọ oyi’, ọ ga-abụrịrị ihe na-asọ oyi na
ihe arụ na ihe na-adịghị asọ. na-asọ oyi. Ọ bụrụ na ọ chọrọ: ‘na m
ga-ahụ ihe arụ na ihe arụ na ihe na-asọ oyi’, ọ ga-anọgide na-ahụ ihe
arụ na ihe arụ na ihe na-asọ oyi. Ọ bụrụ na ọ chọrọ: ‘izere ma ihe arụ
ma nke na-asọ oyi, ka m wee bụrụ onye nwere obi abụọ, nwee uche, ma nwee
nghọta nwere uche,’ ọ ga-anọgide na-enwe otu olu, nwee uche, ma nwee
nghọta nghọta . Nke a bụ, nri, otú otu onye bụ a dị ebube ịbụ na
mepụtara ikike iche.
Yabụ,
Ānanda, akụziri m nnukwu mmepe nke ikike na ịdọ aka na ntị nke ndị a
maara aha ha, akụziri m etu mmadụ si azụ ọzụzụ, onye na-esote ụzọ ahụ,
akụziri m ka esi abụ onye dị mma ya na ikike mepere emepe. Ihe obula
onye nkuzi kwesiri imere ndi na-eso uzo ya, na-acho obi uto ha na ya na
ha obi, emere m gi Lee mgbọrọgwụ osisi, ebe a bụ ime ụlọ efu. Practice
ntụgharị uche, Otú ọ dị, adịghị eleghara anya, adịghị nwere na-akwa ụta
na ya mgbe e mesịrị. Nke a bụ ntụziaka m maka gị.
Otú a ka Fortunate kwuru. N’ịbụ onye nwere afọ ojuju, Ānanda dị ebube
na-aicesụrị ọ atụ n’okwu nke Fortunate.
Rémy kwuru ntụgharị okwu.
——— oOo ———
Ezitere dị ka onyinye sitere na Dhamma,
iji kesaa ya n’efu, maka ebumnuche na-abụghị uru.
—
Onye ntụgharị ahụ abụghị ọkachamara na Pali, iji zere njehie ọ bụla
na-ezo aka na ntụgharị asụsụ ndị dị adị; o sina di olile anya na njehie
nke puru iduba na ntughari a pere mpe.
Ọrụ a dị n’okpuru License International Commons 4.0
na Onyinye, Ejiji na-abụghị nke azụmahịa na Shakekọrịta n’okpuru otu
ọnọdụ.
Indriyabhāvanā Sutta - Mmepe nke ikike
Yabụ, Ānanda, akụziri m nnukwu mmepe nke ikike na ịdọ aka na ntị nke ndị
a maara aha ha, akụziri m etu mmadụ si abụ onye ọzụzụ, onye na-agbaso
ụzọ ahụ, akụziri m otu mmadụ si dị mma. ya na ikike mepere emepe. Ihe
obula onye nkuzi kwesiri imere ndi na-eso uzo ya, na-acho obi uto ha na
ya na ha obi, emere m gi. Lee mgbọrọgwụ osisi, ebe a bụ ime ụlọ efu.
Practice ntụgharị uche, Otú ọ dị, adịghị eleghara anya, adịghị nwere
na-akwa ụta na ya mgbe e mesịrị. Nke a bụ ntụziaka m maka gị. Otu a ka
Fortunate kwuru. N’ịbụ onye nwere afọ ojuju, Ānanda dị ebube na-aicesụrị
ọ atụ n’okwu nke Fortunate.
49) Classical Indonesian-Bahasa Indonesia Klasik,
MN
152 Indriyabhāvanā Sutta - Pengembangan Fakultas -
[Indriya: Fakultas | bhāvanā: pengembangan]
Saya juga mendengar:
Pada kesempatan ini, Fortune menetap di Gajaṅgalā di hutan bambu. Pada
kesempatan ini, Brahman dari Uttara dan Disiplin Parasiviya diganggu
oleh Keberuntungan dan, seperti yang mungkin terjadi, oleh pertukaran
salam dari teman dan anggota istana. Setelah saling memberi salam dengan
sopan, dia duduk di satu sisi. Langkah-langkah ini berlaku untuk
bantuan yang diberikan:
- Uttara, apakah Brahmana Pārāsiviya mengajari Muridnya pengembangan
indria?
- Ya, Sieur Gotama, Brahmana Pārāsiviya mengajari Muridnya pengembangan
indria.
- Dan bagaimana, Uttara, Brahmana Pārāsiviya mengajari Murid-muridnya
pengembangan indria?
- Saya tidak mengatakan, Sieur Gotama, ada beberapa yang dapat melakukan
hal yang sama, tetapi tidak lebih atau lebih. Di sini, Sieur Gotama,
adalah bagaimana Brahmana Pārāsiviya mengajari Muridnya pengembangan
indria.
- Untuk tujuan aturan ini, Uttara, maka menurut apa yang dikatakan
Brahmana Pārāsiviya, orang buta akan mengembangkan kemampuan dan orang
tuli akan mengembangkan kemampuan. Jika Anda ingin mengubah hidup, Anda
akan mampu menarik lebih banyak orang yang tidak tertarik pada dunia
ini.
Dalam kasus ini, kasus Disiplin Pembunuhan saat ini telah berakhir,
penipuan, batu bata, pangkalan, jejak, yang bingung. Beruntung, Melihat
bahwa siswa muda Brahmana Uttara siswa Pārāsiviya tetap Duduk dalam
diam, bingung, bahu terkulai, kepala tertunduk, sedih dan bingung,
berbicara kepada Yang Mulia Ānanda:
- Ānanda, pengembangan indria yang diajarkan oleh Brahmana Pārāsiviya
kepada Muridnya adalah satu hal yang dipilih, tetapi pengembangan indria
tertinggi dalam Disiplin para makhluk mulia adalah hal lain.
- Sekaranglah waktunya, O Beruntung. Untuk saat ini, itu berada di bawah
Pengadilan Tingkat Pertama, dalam kasus Disiplin Disiplin. Di atas
adalah peramal, yang pensiun untuk pertama kalinya.
- Kalau begitu, Ānanda, dengarkan dan berhati-hatilah. Buahnya dijual.
- Ya, Bhanté, bawalah Yang Mulia Ānanda. The Fortunate lalu berkata:
Dan apakah, Ānanda, pengembangan indria tertinggi dalam Disiplin para
makhluk mulia? Dalam hal ini, Ānanda, melihat suatu bentuk dengan mata,
apa yang terbelah muncul, apa yang tidak menyenangkan muncul, atau apa
yang terpecah dan tidak menyenangkan muncul At dan bhikkhu. Ia memahami:
“Apa yang seram telah muncul, apa yang tidak menyenangkan telah muncul,
atau apa yang banci dan tidak menyenangkan telah muncul dalam diri
saya. Yang dikatakan bersyarat, lebih kasar, dihuni dengan sopan santun.
Tapi ini Damai, ini luar biasa: ketenangan hati. ‘Di sisi lain,
penyebar kursi dan pakaian, penyebar kursi dan pakaian, atau penyebar
kursi dan pakaian antrian. Hentikan dan ketenangan mulai masuk. Sama
seperti, Ānanda, seorang pria yang diberkahi dengan penglihatan,
menutupnya dapat membukanya, atau membukanya dapat menutupnya, dengan
cara yang sama, apapun itu, secepatnya. , secepat, secepat, pilihan
menyenangkan yang telah muncul, pilihan tidak menyenangkan yang telah
muncul, atau pilihan menyenangkan dan tidak menyenangkan yang telah
muncul. Lenyap dan ketenangan muncul. Di sini Ānanda, bagaimana
penerapan disiplin Mahkamah Agung dalam kerangka laporan bentuk konvensi
bagi negara-negara anggotanya.
Selain itu, Ānanda, saat mendengar suara dengan telinga, apa yang
berduri, apa yang tidak menyenangkan, atau apa yang menarik dan tidak
menyenangkan muncul pada seorang bhikkhu. Ia memahami: “Apa yang seram
telah muncul, apa yang tidak menyenangkan telah muncul, atau apa yang
banci dan tidak menyenangkan telah muncul dalam diri saya. Yang
dikatakan bersyarat, lebih kasar, dihuni dengan sopan santun. Tapi ini
Damai, ini luar biasa: ketenangan hati. ‘Di sisi lain, penyebar kursi
bebas dari pakaian, penyebar kursi dari pakaian, kilau yang dipilih dan
antrian pakaian berhenti, dan ketenangan hati muncul. Sama seperti,
nanda, dan hari esok dan kesehatan yang baik dapat menjentikkan
jari-jari mereka, dengan cara yang sama, apapun itu, secepat, secepat,
secepat, hal-hal menyenangkan yang dipilih yang telah muncul, pilihan
tidak menyenangkan yang telah muncul, atau pilihan menyenangkan dan
tidak menyenangkan yang muncul. Lenyapnya dan keseimbangan batin muncul.
Di sini, Ānanda, adalah apa yang kita sebut dalam Disiplin para makhluk
mulia sebagai pengembangan indria tertinggi dalam hubungannya dengan
suara yang dapat diketahui oleh telinga.
Lebih lanjut, Ānanda, dengan mengecap rasa dengan lidah, apa yang
menyenangkan, apa yang tidak menyenangkan, atau apa yang menyenangkan
dan tidak menyenangkan muncul dalam diri seorang bhikkhu. Ia memahami:
‘Apa yang menyenangkan telah muncul, apa yang tidak menyenangkan telah
muncul, atau apa yang menyenangkan dan tidak menyenangkan telah muncul
dalam diri saya. Dan itu terkondisi, kasar, muncul dengan cara yang
bergantung. Tetapi ini damai, ini luar biasa: keseimbangan batin. ‘
Dengan itu, hal menyenangkan yang telah muncul, hal tidak menyenangkan
yang telah muncul, atau hal menyenangkan dan tidak menyenangkan yang
telah muncul lenyap, dan keseimbangan batin muncul. Sama seperti,
Ānanda, orang yang sehat dapat dengan mudah meludahkan gumpalan air liur
di ujung lidahnya, dengan cara yang sama, apapun itu, secepat, secepat,
sama dengan mudah, hal menyenangkan yang telah muncul, hal tidak
menyenangkan yang telah muncul, atau hal menyenangkan dan tidak
menyenangkan yang telah muncul lenyap dan keseimbangan batin muncul. Di
sini, Ānanda, dalam disiplin para makhluk mulia disebut pengembangan
indria tertinggi sehubungan dengan rasa yang dapat diketahui oleh lidah.
Lebih lanjut, Ānanda, dengan menyentuh sensasi jasmani dengan tubuh, apa
yang menyenangkan, apa yang tidak menyenangkan, atau apa yang
menyenangkan dan tidak menyenangkan muncul dalam diri seorang bhikkhu.
Ia memahami: ‘Apa yang menyenangkan telah muncul, apa yang tidak
menyenangkan telah muncul, atau apa yang menyenangkan dan tidak
menyenangkan telah muncul dalam diri saya. Dan itu terkondisi, kasar,
muncul dengan cara yang bergantung. Tetapi ini damai, ini luar biasa:
keseimbangan batin. ‘ Dengan itu, hal menyenangkan yang telah muncul,
hal tidak menyenangkan yang telah muncul, atau hal menyenangkan dan
tidak menyenangkan yang telah muncul lenyap, dan keseimbangan batin
muncul. Sama seperti, Ānanda, orang yang sehat dapat dengan mudah
mengulurkan lengannya yang terulur atau melenturkan lengannya yang
terulur, dengan cara yang sama, apapun itu, secepat, secepat, semudah,
hal menyenangkan yang telah muncul, hal tidak menyenangkan yang telah
muncul, atau hal menyenangkan dan tidak menyenangkan yang telah muncul
lenyap dan keseimbangan batin muncul. Di sini, Ānanda, dalam disiplin
makhluk mulia, disebut pengembangan indria tertinggi dalam hubungannya
dengan sensasi jasmani yang dapat diketahui oleh tubuh.
Lebih lanjut, Ānanda, saat menyadari fenomena batin dengan pikiran, apa
yang menyenangkan, apa yang tidak menyenangkan, atau apa yang
menyenangkan dan tidak menyenangkan muncul dalam diri seorang bhikkhu.
Ia memahami: ‘Apa yang menyenangkan telah muncul, apa yang tidak
menyenangkan telah muncul, atau apa yang menyenangkan dan tidak
menyenangkan telah muncul dalam diri saya. Dan itu terkondisi, kasar,
muncul dengan cara yang bergantung. Tetapi ini damai, ini luar biasa:
keseimbangan batin. ‘ Dengan itu, hal menyenangkan yang telah muncul,
hal tidak menyenangkan yang telah muncul, hal menyenangkan dan tidak
menyenangkan yang telah muncul lenyap, dan keseimbangan batin muncul.
Sama seperti, Ānanda, jika seorang pria sehat menjatuhkan dua atau tiga
tetes air di atas panci besi yang dipanaskan sepanjang hari, tetesan
airnya mungkin lambat, tetapi akan cepat menguap. dan akan menghilang,
dengan cara yang sama, apapun itu, secepat, secepat, semudah, hal
menyenangkan yang telah muncul, hal tidak menyenangkan yang telah
muncul, atau hal menyenangkan dan tidak menyenangkan yang telah muncul
lenyap, dan keseimbangan muncul. Di sini, Ānanda, dalam disiplin makhluk
mulia disebut pengembangan indria tertinggi dalam hubungannya dengan
fenomena mental yang dapat diketahui oleh roh.
Saat mendengar suara dengan telinga, apa yang menyenangkan muncul, apa
yang tidak menyenangkan muncul, atau apa yang menyenangkan dan tidak
menyenangkan muncul. Ia merasa kesal, terhina, dan jijik oleh hal
menyenangkan yang telah muncul, hal tidak menyenangkan yang telah
muncul, atau hal menyenangkan dan tidak menyenangkan yang telah muncul.
Dengan mencium bau hidung, apa yang menyenangkan muncul, apa yang tidak
menyenangkan muncul, atau apa yang menyenangkan dan tidak menyenangkan
muncul. Ia merasa kesal, terhina, dan jijik oleh hal menyenangkan yang
telah muncul, hal tidak menyenangkan yang telah muncul, atau hal
menyenangkan dan tidak menyenangkan yang telah muncul.
Dengan mengecap suatu rasa dengan lidah, apa yang menyenangkan muncul,
apa yang tidak menyenangkan muncul, atau apa yang menyenangkan dan tidak
menyenangkan muncul. Ia merasa kesal, terhina, dan jijik oleh hal
menyenangkan yang telah muncul, hal tidak menyenangkan yang telah
muncul, atau hal menyenangkan dan tidak menyenangkan yang telah muncul.
Dengan menyentuh sensasi jasmani dengan tubuh, apa yang menyenangkan
muncul, apa yang tidak menyenangkan muncul, atau apa yang menyenangkan
dan tidak menyenangkan muncul. Ia merasa kesal, terhina, dan jijik oleh
hal menyenangkan yang telah muncul, hal tidak menyenangkan yang telah
muncul, atau hal menyenangkan dan tidak menyenangkan yang telah muncul.
Dengan menyadari fenomena mental dengan pikiran, apa yang menyenangkan
muncul, apa yang tidak menyenangkan muncul, atau apa yang menyenangkan
dan tidak menyenangkan muncul. Ia merasa kesal, terhina, dan jijik oleh
hal menyenangkan yang telah muncul, hal tidak menyenangkan yang telah
muncul, atau hal menyenangkan dan tidak menyenangkan yang telah muncul.
Inilah, Ānanda, bagaimana seseorang menjadi orang yang berlatih,
seseorang yang mengikuti sang jalan.
Dan bagaimanakah, Ānanda, adalah seorang makhluk mulia dengan kemampuan
yang berkembang? Dalam hal ini, Ānanda, melihat bentuk dengan mata, apa
yang menyenangkan muncul, apa yang tidak menyenangkan muncul, atau apa
yang menyenangkan dan tidak menyenangkan muncul dalam diri seorang
bhikkhu. Jika dia ingin: ‘agar aku tetap mempersepsikan yang tidak
menjijikkan dalam apa yang menjijikkan’, maka tetaplah mempersepsikan
yang tidak menjijikkan dalam apa yang menjijikkan. {1} Jika dia ingin:
‘bahwa aku tetap di dalam mempersepsikan yang menjijikkan dalam apa yang
tidak menjijikkan ‘, maka tetaplah mempersepsikan yang menjijikkan
dalam apa yang tidak menjijikkan. Jika dia ingin: ‘bahwa saya tetap
mempersepsikan yang tidak menjijikkan dalam apa yang menjijikkan dan
dalam apa yang tidak menjijikkan’, maka tetaplah mempersepsikan yang
tidak menjijikkan dalam apa yang menjijikkan dan dalam apa yang tidak
menjijikkan. -menjijikkan. Jika dia ingin: ‘agar aku tetap
mempersepsikan hal yang menjijikkan dalam apa yang menjijikkan dan dalam
apa yang tidak menjijikkan’, maka tetaplah mempersepsikan yang
menjijikkan dalam apa yang menjijikkan dan dalam apa yang tidak
menjijikkan. Jika ia ingin: ‘menghindari baik yang menjijikkan maupun
yang tidak menjijikkan, agar saya tetap tenang, hadir dalam pikiran, dan
diberkahi dengan kebijaksanaan penuh perhatian,’ maka ia tetap tenang,
hadir dalam pikiran, dan diberkahi dengan kebijaksanaan penuh perhatian .
Selain itu, Ānanda, setelah mendengar suara dengan telinga, apa yang
menyenangkan muncul, apa yang tidak menyenangkan muncul, atau apa yang
menyenangkan dan tidak menyenangkan muncul. Jika dia ingin: ‘agar aku
tetap mempersepsikan yang tidak menjijikkan dalam apa yang menjijikkan’,
maka tetaplah mempersepsikan yang tidak menjijikkan dalam apa yang
menjijikkan. Jika dia ingin: ‘agar aku tetap mempersepsikan yang
menjijikkan di dalam apa yang tidak menjijikkan’, maka tetaplah
mempersepsikan yang menjijikkan dalam apa yang tidak menjijikkan. Jika
dia ingin: ‘bahwa saya tetap mempersepsikan yang tidak menjijikkan dalam
apa yang menjijikkan dan dalam apa yang tidak menjijikkan’, maka
tetaplah mempersepsikan yang tidak menjijikkan dalam apa yang
menjijikkan dan dalam apa yang tidak menjijikkan. -menjijikkan. Jika dia
ingin: ‘agar aku tetap mempersepsikan hal yang menjijikkan dalam apa
yang menjijikkan dan dalam apa yang tidak menjijikkan’, maka tetaplah
mempersepsikan yang menjijikkan dalam apa yang menjijikkan dan dalam apa
yang tidak menjijikkan. Jika ia ingin: ‘menghindari baik yang
menjijikkan maupun yang tidak menjijikkan, agar saya tetap tenang, hadir
dalam pikiran, dan diberkahi dengan kebijaksanaan penuh perhatian,’
maka ia tetap tenang, hadir dalam pikiran, dan diberkahi dengan
kebijaksanaan penuh perhatian .
Lebih lanjut, Ānanda, dengan mengecap suatu rasa dengan lidah, apa yang
menyenangkan muncul, apa yang tidak menyenangkan muncul, atau apa yang
menyenangkan dan tidak menyenangkan muncul. Jika dia ingin: ‘agar aku
tetap mempersepsikan yang tidak menjijikkan dalam apa yang menjijikkan’,
maka tetaplah mempersepsikan yang tidak menjijikkan dalam apa yang
menjijikkan. Jika dia ingin: ‘agar aku tetap mempersepsikan yang
menjijikkan di dalam apa yang tidak menjijikkan’, maka tetaplah
mempersepsikan yang menjijikkan dalam apa yang tidak menjijikkan. Jika
dia ingin: ‘bahwa saya tetap mempersepsikan yang tidak menjijikkan dalam
apa yang menjijikkan dan dalam apa yang tidak menjijikkan’, maka
tetaplah mempersepsikan yang tidak menjijikkan dalam apa yang
menjijikkan dan dalam apa yang tidak menjijikkan. -menjijikkan. Jika dia
ingin: ‘agar aku tetap mempersepsikan hal yang menjijikkan dalam apa
yang menjijikkan dan dalam apa yang tidak menjijikkan’, maka tetaplah
mempersepsikan yang menjijikkan dalam apa yang menjijikkan dan dalam apa
yang tidak menjijikkan. Jika ia ingin: ‘menghindari baik yang
menjijikkan maupun yang tidak menjijikkan, agar saya tetap tenang, hadir
dalam pikiran, dan diberkahi dengan kebijaksanaan penuh perhatian,’
maka ia tetap tenang, hadir dalam pikiran, dan diberkahi dengan
kebijaksanaan penuh perhatian .
Juga, Ānanda, dengan menyentuh sensasi jasmani dengan tubuh, apa yang
menyenangkan muncul, apa yang tidak menyenangkan muncul, atau apa yang
menyenangkan dan tidak menyenangkan muncul. Jika dia ingin: ‘agar aku
tetap mempersepsikan yang tidak menjijikkan dalam apa yang menjijikkan’,
maka tetaplah mempersepsikan yang tidak menjijikkan dalam apa yang
menjijikkan. Jika dia ingin: ‘agar aku tetap mempersepsikan yang
menjijikkan di dalam apa yang tidak menjijikkan’, maka tetaplah
mempersepsikan yang menjijikkan dalam apa yang tidak menjijikkan. Jika
dia ingin: ‘bahwa saya tetap mempersepsikan yang tidak menjijikkan dalam
apa yang menjijikkan dan dalam apa yang tidak menjijikkan’, maka
tetaplah mempersepsikan yang tidak menjijikkan dalam apa yang
menjijikkan dan dalam apa yang tidak menjijikkan. -menjijikkan. Jika dia
ingin: ‘agar aku tetap mempersepsikan hal yang menjijikkan dalam apa
yang menjijikkan dan dalam apa yang tidak menjijikkan’, maka tetaplah
mempersepsikan yang menjijikkan dalam apa yang menjijikkan dan dalam apa
yang tidak menjijikkan. Jika ia ingin: ‘menghindari baik yang
menjijikkan maupun yang tidak menjijikkan, agar saya tetap tenang, hadir
dalam pikiran, dan diberkahi dengan kebijaksanaan penuh perhatian,’
maka ia tetap tenang, hadir dalam pikiran, dan diberkahi dengan
kebijaksanaan penuh perhatian .
Selain itu, Ānanda, saat menyadari fenomena batin dengan pikiran, apa
yang menyenangkan muncul, apa yang tidak menyenangkan muncul, atau apa
yang menyenangkan dan tidak menyenangkan muncul. Jika dia ingin: ‘agar
aku tetap mempersepsikan yang tidak menjijikkan dalam apa yang
menjijikkan’, maka tetaplah mempersepsikan yang tidak menjijikkan dalam
apa yang menjijikkan. Jika dia ingin: ‘agar aku tetap mempersepsikan
yang menjijikkan di dalam apa yang tidak menjijikkan’, maka tetaplah
mempersepsikan yang menjijikkan dalam apa yang tidak menjijikkan. Jika
dia ingin: ‘bahwa saya tetap mempersepsikan yang tidak menjijikkan dalam
apa yang menjijikkan dan dalam apa yang tidak menjijikkan’, maka
tetaplah mempersepsikan yang tidak menjijikkan dalam apa yang
menjijikkan dan dalam apa yang tidak menjijikkan. -menjijikkan. Jika dia
ingin: ‘agar aku tetap mempersepsikan hal yang menjijikkan dalam apa
yang menjijikkan dan dalam apa yang tidak menjijikkan’, maka tetaplah
mempersepsikan yang menjijikkan dalam apa yang menjijikkan dan dalam apa
yang tidak menjijikkan. Jika ia ingin: ‘menghindari baik yang
menjijikkan maupun yang tidak menjijikkan, agar saya tetap tenang, hadir
dalam pikiran, dan diberkahi dengan kebijaksanaan penuh perhatian,’
maka ia tetap tenang, hadir dalam pikiran, dan diberkahi dengan
kebijaksanaan penuh perhatian . Ini adalah, Ānanda, bagaimana seseorang
menjadi makhluk mulia dengan kemampuan yang berkembang.
Demikianlah kata Beruntung. Karena puas, Yang Mulia Ānanda bersukacita
atas kata-kata dari Yang Beruntung.
Terjemahan diusulkan oleh Rémy.
——— oOo ———
Diposting sebagai hadiah dari Dhamma,
untuk didistribusikan secara bebas, untuk tujuan nirlaba.
—
Penerjemahnya bukan ahli dalam Pali, dan untuk menghindari kesalahan
mengacu pada terjemahan yang sudah ada; Namun demikian ia berharap bahwa
kesalahan yang mungkin terjadi dalam penerjemahan hanya minimal.
Karya ini berada di bawah Lisensi Internasional Creative Commons 4.0
dengan Atribusi, Penggunaan Non-komersial, dan Berbagi dalam kondisi
yang sama.
Indriyabhāvanā Sutta - Pengembangan indria
Jadi, Ānanda, saya mengajarkan pengembangan kemampuan tertinggi dalam
disiplin makhluk mulia, saya mengajarkan bagaimana seseorang dalam
pelatihan, seseorang yang mengikuti jalan, saya mengajarkan bagaimana
seseorang adalah makhluk mulia. dengan fakultas yang berkembang. Segala
sesuatu yang seorang guru harus lakukan karena belas kasihan kepada
murid-muridnya, mencari kebahagiaan mereka dan karena simpati untuk
mereka, saya telah lakukan untuk Anda. Ini akar pohon, ini kamar kosong.
Berlatih meditasi, Ānanda, jangan lalai, tidak perlu menyesal nanti.
Inilah instruksi saya untuk Anda. Karena puas, Yang Mulia Ānanda
bersukacita atas kata-kata dari Yang Beruntung.
50) Classical Irish-Indinéisis Clasaiceach,
MN
152 Indriyabhāvanā Sutta - Forbairt Dámha -
[Indriya: Dámha | bhāvanā: forbairt]
Mar sin chuala mé:
Ar an ócáid seo, socraíonn Fortune i Gajaṅgalā i garrán bambú. Ar an
ócáid seo, cuireann Fortune suaitheadh ar Brahman of Uttara agus ar
Araíonacht Parāsiviya agus, de réir mar a bheidh, trí bheannachtaí
cairde agus cúirtéirí a mhalartú. Tar éis an beannú cúirtéiseach seo a
mhalartú, shuigh sé síos go taobh amháin. Baineann na bearta seo leis an
gcabhair a deonaíodh:
- Uttara, an múineann an Brahmin Pārāsiviya forbairt na nDámh dá
dheisceabail?
- Sea, múineann Sieur Gotama, an Brahmin Pārāsiviya dá Disciples
forbairt na nDámh.
- Agus conas, Uttara, a mhúineann an Brahmin Pārāsiviya forbairt na
nDámh dá dheisceabail?
- Níl mé ag rá, Sieur Gotama, tá roinnt ann atá in ann an rud céanna a
dhéanamh, ach níl níos mó nó níos mó ann. Seo, Sieur Gotama, an chaoi a
múineann an Brahmin Pārāsiviya forbairt na nDámh dá Disciples.
- Chun críche na rialach seo, Uttara, ansin de réir an méid a deir
Brahmin Pārāsiviya, bheadh dámha forbartha ag duine dall agus bheadh
dámha forbartha ag duine bodhar. Más mian leat do shaol a athrú, beidh
tú in ann níos mó agus níos mó daoine nach bhfuil suim acu sa domhan a
mhealladh.
Sa chás seo, tá deireadh le cás reatha an Araíonachta Feallmharú, an
mheabhlaireacht, na brící, na bunáiteanna, na rianta, na daoine cráite.
An t-ádh, Nuair a chonaic sé gur fhan deisceabal óg Brahmin Uttara de
Pārāsiviya Ina shuí ina thost, míshuaimhneach, guaillí ag droopáil, a
cheann crom, cráite agus cráite, thug sé aghaidh ar an venerable:
- Ānanda, is rud amháin a roghnaíodh forbairt na ndámh a mhúineann an
Brahmin Pārāsiviya, ach is rud eile é forbairt uachtarach na ndámh i
nDisciplín na ndaoine uasal.
- Anois an t-am, O Ádh mór. Faoi láthair, tá sé fo-ordaithe don Chúirt
Chéadchéime, i gcás Araíonachta an Araíonachta. Seo a leanas an
t-áiritheoir ádh, a chuaigh ar scor den chéad uair.
- Sa chás sin, Ānanda, éist agus bí cúramach. Díoltar na torthaí.
- Sea, Bhanté, tabhair Ānanda soghonta. Dúirt an t-ádh ansin:
Agus cad é, Ānanda, forbairt uachtarach na ndámh i nDisciplín na ndaoine
uasal? Sa mhéid seo, feictear Ānanda, nuair a fheiceann tú foirm leis
an tsúil, cad is spiairí ann, an rud atá míthaitneamhach, nó a bhfuil
spiairí agus míthaitneamhach le feiceáil ag agus bhikkhu. Tuigeann sé:
“Tá an chuma ar an scéal go bhfuil sé scanrúil, an rud atá
míthaitneamhach le feiceáil, nó an rud atá sissy agus míthaitneamhach le
feiceáil ionam. É sin ráite go coinníollach, níos drochbhéasach, go
bhfuil dea-bhéasa ina gcónaí ann. Ach tá sé seo síochánta, tá sé seo
thar barr: equanimity. ‘Ar an láimh eile, scaip an chathaoir agus éadaí,
an scaiptheoir cathaoir agus éadaí, nó an scaiptheoir cathaoireach agus
éadaí scuaine Socraíonn scor agus equanimity isteach. Díreach mar a
bheadh, Ānanda, d’fhéadfadh fear a bhfuil radharc na súl air, iad a
dhúnadh, iad a oscailt, nó dá n-osclófaí iad, d’fhéadfadh sé iad a
dhúnadh, ar an mbealach céanna, cibé rud é, chomh tapa. , chomh tapa,
chomh tapa, an rogha thaitneamhach a bhí le feiceáil, an rogha
mhíthaitneamhach a bhí le feiceáil, nó an rogha taitneamhach
míthaitneamhach a bhí le feiceáil leagtha síos Cess agus equanimity.
Seo, Ānanda, an rud ar chur i bhfeidhm disciplín na Cúirte Uachtaraí
faoi chuimsiú na tuarascála ar fhoirm na gcoinbhinsiún do na ballstáit.
Thairis sin, tá Ānanda, nuair a chloiseann tú fuaim leis an gcluas, an
rud atá ag spióireacht, an rud atá míthaitneamhach, nó an rud atá splice
agus míthaitneamhach le feiceáil i mbikkhu. Tuigeann sé: “Tá an chuma
ar an scéal go bhfuil sé scanrúil, an rud atá míthaitneamhach le
feiceáil, nó an rud atá sissy agus unpleasant le feiceáil ionam. É sin
ráite go coinníollach, níos drochbhéasach, go bhfuil dea-bhéasa ina
gcónaí ann. Ach tá sé seo síochánta, tá sé seo thar barr: equanimity.
‘Ar an láimh eile, tá an scaiptheoir cathaoireach saor ó éadaí,
scaiptear cathaoir an éadaigh, roghnaigh oe la Shine agus scuaine na
n-éadaí, agus scoirfidh an leagann equanimity isteach. Díreach mar a
bhí, Ananda, agus amárach agus d’fhéadfadh Dea-shláinte a bheith ag
snapáil a méara, ar an mbealach céanna, cibé rud a bhí ann, chomh gasta,
chomh tapa, chomh tapa, an rud taitneamhach roghnaithe a tháinig chun
cinn, an an rogha mhíthaitneamhach a bhí le feiceáil, nó an rogha
thaitneamhach mhíthaitneamhach a bhí le feiceáil Ceases agus equanimity
leagann isteach. Seo, Ānanda, an rud ar a dtugtar i nDisciplín na
ndaoine uasal forbairt uachtarach na ndámh maidir leis na fuaimeanna atá
ar eolas ag an gcluas.
Thairis
sin, tá Ānanda, trí bholadh a bholadh leis an srón, an rud atá
taitneamhach, an rud atá míthaitneamhach, nó an rud atá taitneamhach
agus míthaitneamhach le feiceáil i mbikkhu. Tuigeann sé: ‘D’eascair an
rud atá taitneamhach, d’eascair an rud atá míthaitneamhach, nó d’eascair
an rud atá taitneamhach agus míthaitneamhach ionam. Agus tá sé
coinníollaithe, amh, teacht ar bhealach spleách. Ach tá sé seo
síochánta, tá sé seo thar barr: equanimity. ‘ Leis sin, cuirtear
deireadh leis an rud taitneamhach a d’eascair, an rud míthaitneamhach a
d’eascair, nó an rud taitneamhach míthaitneamhach a d’eascair, agus
leagann equanimity isteach. Díreach mar, Ānanda, sleamhnaíonn titeann
uisce ar duille Lotus atá tílithe go réidh agus ní fhanann siad ann, ar
an mbealach céanna, is cuma cad é, chomh tapa, chomh gasta, chomh tapa
go héasca, cuirtear deireadh leis an rud taitneamhach a d’eascair, an
rud míthaitneamhach a d’eascair, nó an rud taitneamhach míthaitneamhach a
d’eascair agus leagann equanimity isteach. Tugtar, andananda, i
ndisciplín dhaoine uasal forbairt uachtarach na ndámh maidir leis na
boladh atá ar eolas ag an srón.
Thairis sin, tá Ānanda, trí bhlaiseadh a fháil leis an teanga, an rud
atá taitneamhach, an rud atá míthaitneamhach, nó an rud atá taitneamhach
agus míthaitneamhach le feiceáil i mbikkhu. Tuigeann sé: ‘D’eascair an
rud atá taitneamhach, tá an rud atá míthaitneamhach tagtha chun cinn, nó
tá an rud atá taitneamhach agus míthaitneamhach tagtha chun cinn ionam.
Agus tá sé coinníollaithe, amh, teacht ar bhealach spleách. Ach tá sé
seo síochánta, tá sé seo thar barr: equanimity. ‘ Leis sin, cuirtear
deireadh leis an rud taitneamhach a d’eascair, an rud míthaitneamhach a
d’eascair, nó an rud taitneamhach míthaitneamhach a d’eascair, agus
leagann equanimity isteach. Díreach mar, Ānanda, d’fhéadfadh fear
sláintiúil cnapshuim seile bailithe a chaitheamh amach ar bharr a
theanga, ar an mbealach céanna, is cuma cad é, chomh tapa, chomh tapa,
chomh tapa go héasca, cuirtear deireadh leis an rud taitneamhach a
d’eascair, an rud míthaitneamhach a d’eascair, nó an rud taitneamhach
míthaitneamhach a d’eascair agus leagann equanimity isteach. Tugtar,
andananda, i ndisciplín dhaoine uasal forbairt uachtarach na ndámh
maidir leis na blasanna atá ar eolas ag an teanga.
Thairis sin, tá Ānanda, trí teagmháil choirp a bhaint leis an gcorp, an
rud atá taitneamhach, an rud atá míthaitneamhach, nó an rud atá
taitneamhach agus míthaitneamhach le feiceáil i mbikkhu. Tuigeann sé:
‘D’eascair an rud atá taitneamhach, d’eascair an rud atá
míthaitneamhach, nó d’eascair an rud atá taitneamhach agus
míthaitneamhach ionam. Agus tá sé coinníollaithe, amh, teacht ar
bhealach spleách. Ach tá sé seo síochánta, tá sé seo thar barr:
equanimity. ‘ Leis sin, cuirtear deireadh leis an rud taitneamhach a
d’eascair, an rud míthaitneamhach a d’eascair, nó an rud taitneamhach
míthaitneamhach a d’eascair, agus leagann equanimity isteach. Díreach
mar, Ānanda, d’fhéadfadh fear sláintiúil a lámh sínte a shíneadh go
héasca nó a lámh sínte a shleamhnú, ar an mbealach céanna, is cuma cad
é, chomh tapa, chomh tapa, chomh furasta, an cuirtear deireadh leis an
rud taitneamhach a d’eascair, an rud míthaitneamhach a d’eascair, nó an
rud taitneamhach míthaitneamhach a d’eascair agus leagann equanimity
isteach. Seo, Ānanda, an rud ar a dtugtar i ndisciplín dhaoine uasal
forbairt uachtarach na ndámh maidir leis na braistintí coirp is eol don
chorp.
Thairis sin, nuair a thagann sé ar an eolas faoi fheiniméan meabhrach
leis an intinn, tá an rud atá taitneamhach, an rud atá míthaitneamhach,
nó an rud atá taitneamhach agus míthaitneamhach le feiceáil i mbikkhu.
Tuigeann sé: ‘D’eascair an rud atá taitneamhach, d’eascair an rud atá
míthaitneamhach, nó d’eascair an rud atá taitneamhach agus
míthaitneamhach ionam. Agus tá sé coinníollaithe, crass, teacht ar
bhealach spleách. Ach tá sé seo síochánta, tá sé seo thar barr:
equanimity. ‘ Leis sin, cuirtear deireadh leis an rud taitneamhach a
d’eascair, an rud míthaitneamhach a d’eascair, an rud taitneamhach
míthaitneamhach a tháinig chun cinn, agus leagann equanimity isteach.
Díreach mar, Ānanda, dá dtitfeadh fear sláintiúil dhá nó trí thiteann
uisce ar phain iarainn téite i rith an lae, d’fhéadfadh titim na
dtiteann uisce a bheith mall, ach d’éireodh siad go gasta. agus d’imigh
sé as feidhm, ar an gcaoi chéanna, cibé rud a bhí ann, chomh tapa, chomh
tapa, chomh furasta, an rud taitneamhach a d’eascair, an rud
míthaitneamhach a d’eascair, nó an rud taitneamhach míthaitneamhach a
bhí le feiceáil dar críoch, agus leagann equanimity isteach. Tugtar,
andananda, i ndisciplín na ndaoine uasal forbairt uachtarach na ndámh
maidir leis na feiniméin mheabhracha atá ar eolas ag an spiorad.
Agus
conas, Ānanda, an duine tú faoi oiliúint, duine a leanann an cosán? Sa
mhéid seo, feictear Ānanda, nuair a fheiceann tú foirm leis na súile, an
rud atá taitneamhach, an rud atá míthaitneamhach, nó an rud atá
taitneamhach agus míthaitneamhach i mbikkhu. Mothaíonn sé trína chéile,
náirithe, agus náireach leis an rud taitneamhach a d’eascair, an rud
míthaitneamhach a d’eascair, nó an rud taitneamhach míthaitneamhach a
d’eascair.
Nuair a chloistear fuaim leis an gcluas, feictear an rud atá
taitneamhach, an rud atá míthaitneamhach, nó an rud atá taitneamhach
agus míthaitneamhach le feiceáil. Mothaíonn sé trína chéile, náirithe,
agus náireach leis an rud taitneamhach a d’eascair, an rud
míthaitneamhach a d’eascair, nó an rud taitneamhach míthaitneamhach a
d’eascair.
Trí bholadh a bholadh leis an srón, is cosúil go bhfuil an rud atá
taitneamhach, an rud atá míthaitneamhach, nó an rud atá taitneamhach
agus míthaitneamhach. Mothaíonn sé trína chéile, náirithe, agus náireach
leis an rud taitneamhach a d’eascair, an rud míthaitneamhach a
d’eascair, nó an rud taitneamhach míthaitneamhach a d’eascair.
Trí bhlaiseadh a fháil ar an teanga, feictear an rud atá taitneamhach,
an rud atá míthaitneamhach, nó an rud atá taitneamhach agus
míthaitneamhach le feiceáil. Mothaíonn sé trína chéile, náirithe, agus
náireach leis an rud taitneamhach a d’eascair, an rud míthaitneamhach a
d’eascair, nó an rud taitneamhach míthaitneamhach a d’eascair.
Trí teagmháil choirp a bhaint leis an gcorp, feictear an rud atá
taitneamhach, an rud atá míthaitneamhach, nó an rud atá taitneamhach
agus míthaitneamhach. Mothaíonn sé trína chéile, náirithe, agus náireach
leis an rud taitneamhach a d’eascair, an rud míthaitneamhach a
d’eascair, nó an rud taitneamhach míthaitneamhach a d’eascair.
Trí bheith feasach ar fheiniméan meabhrach leis an intinn, feictear an
rud atá taitneamhach, an rud atá míthaitneamhach, nó an rud atá
taitneamhach agus míthaitneamhach le feiceáil. Mothaíonn sé trína
chéile, náirithe, agus náireach leis an rud taitneamhach a d’eascair, an
rud míthaitneamhach a d’eascair, nó an rud taitneamhach míthaitneamhach
a d’eascair. Is é seo, andananda, an chaoi a bhfuil duine faoi
oiliúint, duine a leanann an cosán.
Agus conas, andananda, duine uasal le dámha forbartha? Sa mhéid seo,
feictear Ānanda, nuair a fheiceann tú foirm leis na súile, an rud atá
taitneamhach, an rud atá míthaitneamhach, nó an rud atá taitneamhach
agus míthaitneamhach i mbikkhu. Más mian leis: ‘go bhfanfaidh mé ag
braith ar an neamh-náireach sa rud atá náireach’, ansin fanann sé ag
braith ar an neamh-náireach sa rud atá scanrúil. {1} Más mian leis: ‘go
bhfanfaidh mé istigh ann braithim an náireach sa rud atá neamh-náireach
’, ansin fanann sé ag braith ar an náireach sa rud atá neamh-náireach.
Más mian leis: ‘go bhfanfaidh mé ag braith ar an neamh-náireach sa rud
atá náireach agus sa rud atá neamhghlan’, ansin fanann sé ag braith ar
an neamh-náireach sa rud atá scanrúil agus sa rud nach bhfuil.
-disgusting. Más mian leis: ‘go bhfanfaidh mé ag braith ar an náireach
sa rud atá náireach agus sa rud atá neamhghlan’, ansin fanann sé ag
braith ar an náireach sa rud atá scanrúil agus sa rud atá neamhghlan.
Más mian leis: ‘seachain an ghránna agus an neamhghlan araon, go
bhfanfaidh mé equanimous, i láthair intinne, agus go bhfuilim
géarchúiseach aireach,’ ansin fanann sé equanimous, i láthair intinne,
agus endowed le aireach aireach .
Thairis sin, feictear Ānanda, nuair a chloiseann tú fuaim leis an
gcluas, an rud atá taitneamhach, an rud atá míthaitneamhach, nó an rud
atá taitneamhach agus míthaitneamhach. Más mian leis: ‘go bhfanfaidh mé
ag braith ar an neamh-náireach sa rud atá náireach’, fanann sé fós chun
an neamh-náireach sa rud atá scanrúil a bhrath. Más mian leis: ‘go
bhfanfaidh mé ag braith ar an náireach sa rud atá neamh-náireach’,
fanann sé fós chun an ghránna a bhrath sa rud atá neamh-náireach. Más
mian leis: ‘go bhfanfaidh mé ag braith ar an neamh-náireach sa rud atá
náireach agus sa rud atá neamh-náireach’, ansin fanann sé ag brath ar an
neamh-náireach sa rud atá scanrúil agus sa rud nach bhfuil.
-disgusting. Más mian leis: ‘go bhfanfaidh mé ag braith ar an náireach
sa rud atá náireach agus sa rud atá neamhghlan’, ansin fanann sé ag
braith ar an náireach sa rud atá scanrúil agus sa rud atá neamhghlan.
Más mian leis: ‘seachain an ghránna agus an neamhghlan araon, go
bhfanfaidh mé equanimous, i láthair intinne, agus go bhfuilim
géarchúiseach aireach,’ ansin fanann sé equanimous, i láthair intinne,
agus endowed le aireach aireach .
Ina theannta sin, is cosúil le Ānanda, trí bhlaiseadh a fháil den
teanga, an rud atá taitneamhach, an rud atá míthaitneamhach, nó an rud
atá taitneamhach agus míthaitneamhach. Más mian leis: ‘go bhfanfaidh mé
ag braith ar an neamh-náireach sa rud atá náireach’, fanann sé fós chun
an neamh-náireach sa rud atá scanrúil a bhrath. Más mian leis: ‘go
bhfanfaidh mé ag braith ar an náireach sa rud atá neamh-náireach’,
fanann sé fós chun an ghránna a bhrath sa rud atá neamh-náireach. Más
mian leis: ‘go bhfanfaidh mé ag braith ar an neamh-náireach sa rud atá
náireach agus sa rud atá neamh-náireach’, ansin fanann sé ag brath ar an
neamh-náireach sa rud atá scanrúil agus sa rud nach bhfuil.
-disgusting. Más mian leis: ‘go bhfanfaidh mé ag braith ar an náireach
sa rud atá náireach agus sa rud atá neamhghlan’, ansin fanann sé ag
braith ar an náireach sa rud atá scanrúil agus sa rud atá neamhghlan.
Más mian leis: ‘seachain an ghránna agus an neamhghlan araon, go
bhfanfaidh mé equanimous, i láthair intinne, agus go bhfuilim
géarchúiseach aireach,’ ansin fanann sé equanimous, i láthair intinne,
agus endowed le aireach aireach .
Ina theannta sin, is cosúil le Ānanda, trí bhraith choirp a bhaint leis
an gcorp, an rud atá taitneamhach, an rud atá míthaitneamhach, nó an rud
atá taitneamhach agus míthaitneamhach. Más mian leis: ‘go bhfanfaidh mé
ag braith ar an neamh-náireach sa rud atá náireach’, fanann sé fós chun
an neamh-náireach sa rud atá scanrúil a bhrath. Más mian leis: ‘go
bhfanfaidh mé ag braith ar an náireach sa rud atá neamh-náireach’,
fanann sé fós chun an ghránna a bhrath sa rud atá neamh-náireach. Más
mian leis: ‘go bhfanfaidh mé ag braith ar an neamh-náireach sa rud atá
náireach agus sa rud atá neamh-náireach’, ansin fanann sé ag brath ar an
neamh-náireach sa rud atá scanrúil agus sa rud nach bhfuil.
-disgusting. Más mian leis: ‘go bhfanfaidh mé ag braith ar an náireach
sa rud atá náireach agus sa rud atá neamhghlan’, ansin fanann sé ag
braith ar an náireach sa rud atá scanrúil agus sa rud atá neamhghlan.
Más mian leis: ‘seachain an ghránna agus an neamhghlan araon, go
bhfanfaidh mé equanimous, i láthair intinne, agus go bhfuilim
géarchúiseach aireach,’ ansin fanann sé equanimous, i láthair intinne,
agus endowed le aireach aireach .
Thairis sin, nuair a thagann sé ar an eolas faoi fheiniméan meabhrach
leis an intinn, is cosúil go bhfuil an rud atá taitneamhach, an rud atá
míthaitneamhach, nó an rud atá taitneamhach agus míthaitneamhach. Más
mian leis: ‘go bhfanfaidh mé ag braith ar an neamh-náireach sa rud atá
náireach’, fanann sé fós chun an neamh-náireach sa rud atá scanrúil a
bhrath. Más mian leis: ‘go bhfanfaidh mé ag braith ar an náireach sa rud
atá neamh-náireach’, fanann sé fós chun an ghránna a bhrath sa rud atá
neamh-náireach. Más mian leis: ‘go bhfanfaidh mé ag braith ar an
neamh-náireach sa rud atá náireach agus sa rud atá neamh-náireach’,
ansin fanann sé ag brath ar an neamh-náireach sa rud atá scanrúil agus
sa rud nach bhfuil. -disgusting. Más mian leis: ‘go bhfanfaidh mé ag
braith ar an náireach sa rud atá náireach agus sa rud atá neamhghlan’,
ansin fanann sé ag braith ar an náireach sa rud atá scanrúil agus sa rud
atá neamhghlan. Más mian leis: ‘seachain an ghránna agus an neamhghlan
araon, go bhfanfaidh mé equanimous, i láthair intinne, agus go bhfuilim
géarchúiseach aireach,’ ansin fanann sé equanimous, i láthair intinne,
agus endowed le aireach aireach . Is é seo, andananda, an chaoi a bhfuil
duine uasal le dámha forbartha.
Mar sin labhair an t-ádh. Sásta, déanann an venerable Ānanda lúcháir ar
fhocail an Ádh mór.
Aistriúchán beartaithe ag Rémy.
——— oOo ———
Arna chur suas mar bhronntanas ó Dhamma,
a dháileadh go saor, chun críocha neamhbhrabúis.
—
Ní saineolaí ar Pali an t-aistritheoir, agus d’fhonn aon earráidí a
sheachaint féach ar aistriúcháin atá ann cheana féin; tá súil aige mar
sin féin gur beag earráidí a d’fhéadfadh dul isteach san aistriúchán.
Tá an obair seo faoi Cheadúnas Idirnáisiúnta Creative Commons 4.0
le Attribution, Úsáid Neamhthráchtála agus Comhroinnt faoi na
coinníollacha céanna.
Indriyabhāvanā Sutta - Forbairt dámha
Mar sin, Ānanda, mhúin mé forbairt uachtarach na ndámh i ndisciplín
dhaoine uasal, mhúin mé conas is duine faoi oiliúint duine, duine a
leanann an bealach, mhúin mé conas is duine uasal é. le dámha forbartha.
Gach rud ba chóir do mhúinteoir a dhéanamh as trua dá dheisceabail, ag
iarraidh a sonas agus as a gcomhbhrón leo, rinne mé ar do shon. Seo
fréamhacha na gcrann, seo seomraí folmha. Déan machnamh machnaimh,
Ānanda, ná bí faillíoch, ná bíodh aiféala ort níos déanaí. Seo mo
threoir duit. Labhair sé seo an t-ádh. Sásta, déanann an venerable
Ānanda lúcháir ar fhocail an Ádh mór.
51) Classical Italian-Italiano classico,
MN
152 Indriyabhāvanā Sutta - Lo sviluppo delle facoltà -
[Indriya: Facoltà | bhāvanā: sviluppo]
Quindi ho sentito:
In questa occasione, Fortune si stabilisce a Gajaṅgalā in un boschetto
di bambù. In questa occasione, il Brahman di Uttara e la Disciplina di
Parāsiviya sono disturbati dalla Fortuna e, a seconda dei casi, dallo
scambio di saluti di amici e cortigiani. Dopo questo scambio di cortesi
saluti, si sedette da parte. Queste misure si applicano agli aiuti
concessi:
- Uttara, il bramino Pārāsiviya insegna ai suoi discepoli lo sviluppo
delle facoltà?
- Sì, Sieur Gotama, il bramino Pārāsiviya insegna ai suoi discepoli lo
sviluppo delle facoltà.
- E come, Uttara, il bramino Pārāsiviya insegna ai suoi discepoli lo
sviluppo delle facoltà?
- Non sto dicendo, Sieur Gotama, ci sono alcuni che possono fare lo
stesso, ma non ce ne sono di più o di più. Ecco, Sieur Gotama, il modo
in cui il bramino Pārāsiviya insegna ai suoi discepoli lo sviluppo delle
facoltà.
- Ai fini di questa regola, Uttara, quindi secondo quanto dice Brahmin
Pārāsiviya, una persona cieca avrebbe sviluppato facoltà e una persona
sorda avrebbe sviluppato facoltà. Se vuoi cambiare la tua vita, sarai in
grado di attirare sempre più persone che non sono interessate al mondo.
In questo caso, il caso attuale della Disciplina dell’Assassinio è
finito, l’inganno, i mattoni, le basi, le tracce, i perplessi. Il
Fortunato, vedendo che il giovane brahmino Uttara discepolo di
Pārāsiviya rimase seduto in silenzio, sconcertato, con le spalle
abbassate, il capo chino, rattristato e perplesso, si rivolse al
venerabile Ānanda:
- Ānanda, lo sviluppo delle facoltà che il brahmino Pārāsiviya insegna
ai suoi discepoli è una cosa scelta, ma un’altra è lo sviluppo supremo
delle facoltà nella disciplina degli esseri nobili.
- Adesso è il momento, o fortunato. Per il momento è subordinato al
Tribunale di primo grado, nel caso della Disciplina della Disciplina.
Quanto sopra è l’indovino, che si è ritirato per la prima volta.
- In tal caso, Ānanda, ascolta e stai attento. Il frutto viene venduto.
- Sì, Bhanté, porta la venerabile Ānanda. Il Fortunato ha poi detto:
E qual è, Ānanda, lo sviluppo supremo delle facoltà nella Disciplina
degli esseri nobili? In questo, Ānanda, vedendo una forma con l’occhio,
appare ciò che è splies, ciò che è spiacevole appare, o ciò che è splies
e spiacevole appare At e bhikkhu. Capisce: “Ciò che è spettrale è
apparso, ciò che è spiacevole è apparso, o ciò che è femminuccia e
spiacevole è apparso in me. Detto questo in modo condizionale, più
scortese, abitato da buone maniere. Ma questo è pacifico, questo è
superbo: equanimità. D’altra parte, il divaricatore della sedia e gli
indumenti, il divaricatore della sedia e gli indumenti, o il
divaricatore della sedia e gli indumenti in coda Cessano e si instaura
l’equanimità. Proprio come, Ānanda, un uomo dotato di una vista, averli
chiusi potrebbe aprirli, oppure averli aperti potrebbe chiuderli, allo
stesso modo, qualunque cosa sia, altrettanto rapidamente. , altrettanto
rapidamente, altrettanto rapidamente, la scelta piacevole che era
apparsa, la scelta spiacevole che era apparsa, o la scelta piacevole e
spiacevole che era apparsa Cessa e inizia l’equanimità. Ecco, Ānanda,
quanto sull’applicazione della disciplina della Corte Suprema
nell’ambito del rapporto sulla forma delle convenzioni per gli Stati
membri.
Inoltre, Ānanda, sentendo un suono con l’orecchio, ciò che sta
spuntando, ciò che è spiacevole o ciò che è unito e spiacevole appare in
un bhikkhu. Capisce: “Ciò che è spettrale è apparso, ciò che è
spiacevole è apparso, o ciò che è femminuccia e spiacevole è apparso in
me. Detto questo in modo condizionale, più grossolano, abitato da buone
maniere. Ma questo è pacifico, questo è superbo: equanimità. ‘D’altra
parte, il divaricatore della sedia è privo di indumenti, il divaricatore
della sedia dai vestiti, o la lucentezza scelta e la coda di vestiti
cessa e il entra in gioco l’equanimità. Proprio come, Ananda, e domani e
Buona salute potrebbero schioccare le dita, allo stesso modo, qualunque
cosa fosse, altrettanto velocemente, altrettanto rapidamente,
altrettanto rapidamente, la cosa piacevole scelta che era sorta, il la
scelta spiacevole che era apparsa, o la scelta piacevole e spiacevole
che era apparsa cessa e inizia l’equanimità. Qui, Ānanda, è ciò che
nella Disciplina degli esseri nobili chiamiamo il supremo sviluppo delle
facoltà in relazione ai suoni conoscibili dall’orecchio.
Inoltre,
Ānanda, annusando un odore con il naso, ciò che è piacevole, ciò che è
sgradevole o ciò che è piacevole e spiacevole appare in un bhikkhu.
Capisce: «È sorto ciò che è piacevole, è sorto ciò che è spiacevole o è
sorto in me ciò che è piacevole e spiacevole. Ed è condizionata, rozza,
avvenuta in maniera dipendente. Ma questo è pacifico, questo è superbo:
equanimità. Con ciò, la cosa piacevole che era sorta, la cosa spiacevole
che era sorta, o la cosa piacevole e spiacevole che era sorta cessa e
inizia l’equanimità. Proprio come, Ānanda, gocce d’acqua scivolano su
una foglia di loto leggermente inclinata e non restano lì, allo stesso
modo, qualunque cosa sia, altrettanto veloce, altrettanto veloce,
proprio come facilmente, la cosa piacevole che era sorta, la cosa
spiacevole che era sorta, o la cosa piacevole e spiacevole che era sorta
cessa e inizia l’equanimità. Qui, Ānanda, è chiamato nella disciplina
degli esseri nobili il supremo sviluppo delle facoltà in relazione agli
odori conoscibili dal naso.
Inoltre, Ānanda, assaporando un sapore con la lingua, ciò che è
piacevole, ciò che è spiacevole o ciò che è piacevole e spiacevole
appare in un bhikkhu. Capisce: «È sorto ciò che è piacevole, è sorto ciò
che è spiacevole o è sorto in me ciò che è piacevole e spiacevole. Ed è
condizionato, grossolano, avviene in modo dipendente. Ma questo è
pacifico, questo è superbo: equanimità. Con ciò, la cosa piacevole che
era sorta, la cosa spiacevole che era sorta, o la cosa piacevole e
spiacevole che era sorta cessa e inizia l’equanimità. Proprio come,
Ānanda, un uomo sano potrebbe facilmente sputare un pezzo di saliva
raccolto sulla punta della lingua, allo stesso modo, qualunque cosa sia,
altrettanto velocemente, altrettanto velocemente, proprio come
facilmente, la cosa piacevole che era sorta, la cosa spiacevole che era
sorta, o la cosa piacevole e spiacevole che era sorta cessa e inizia
l’equanimità. Qui, Ānanda, è chiamato nella disciplina degli esseri
nobili lo sviluppo supremo delle facoltà in relazione ai sapori
conoscibili dalla lingua.
Inoltre, Ānanda, toccando una sensazione corporea con il corpo, ciò che è
piacevole, ciò che è spiacevole o ciò che è piacevole e spiacevole
appare in un bhikkhu. Capisce: «È sorto ciò che è piacevole, è sorto ciò
che è spiacevole o è sorto in me ciò che è piacevole e spiacevole. Ed è
condizionato, grossolano, avviene in modo dipendente. Ma questo è
pacifico, questo è superbo: equanimità. Con ciò, la cosa piacevole che
era sorta, la cosa spiacevole che era sorta, o la cosa piacevole e
spiacevole che era sorta cessa e inizia l’equanimità. Proprio come,
Ānanda, un uomo sano potrebbe facilmente estendere il braccio teso o
flettere il braccio teso, allo stesso modo, qualunque cosa sia,
altrettanto velocemente, altrettanto rapidamente, altrettanto
facilmente, il la cosa piacevole che era sorta, la cosa spiacevole che
era sorta, o la cosa piacevole e spiacevole che era sorta cessa e inizia
l’equanimità. Qui, Ānanda, è quello che nella disciplina degli esseri
nobili viene chiamato lo sviluppo supremo delle facoltà in relazione
alle sensazioni corporee conoscibili dal corpo.
Inoltre, Ānanda, divenendo consapevole di un fenomeno mentale con la
mente, ciò che è piacevole, ciò che è spiacevole o ciò che è piacevole e
spiacevole appare in un bhikkhu. Capisce: «È sorto ciò che è piacevole,
è sorto ciò che è spiacevole o è sorto in me ciò che è piacevole e
spiacevole. Ed è condizionato, grossolano, avviene in modo dipendente.
Ma questo è pacifico, questo è superbo: equanimità. Con ciò, la cosa
piacevole che era sorta, la cosa spiacevole che era sorta, la cosa
piacevole e spiacevole che era sorta cessa e inizia l’equanimità.
Proprio come, Ānanda, se un uomo sano facesse cadere due o tre gocce
d’acqua su una padella di ferro riscaldata durante il giorno, la caduta
delle gocce d’acqua potrebbe essere lenta, ma evaporerebbero
rapidamente. e sarebbe scomparso, allo stesso modo, qualunque cosa
fosse, altrettanto rapidamente, altrettanto rapidamente, altrettanto
facilmente, la cosa piacevole che era sorta, la cosa spiacevole che era
sorta, o la cosa piacevole e spiacevole ciò che era sorto cessa e inizia
l’equanimità. Qui, Ānanda, nella disciplina degli esseri nobili è
chiamato lo sviluppo supremo delle facoltà in relazione ai fenomeni
mentali conoscibili dallo spirito.
E
in che modo, Ānanda, sei una persona in formazione, qualcuno che segue
il percorso? In questo, Ānanda, vedendo una forma con gli occhi, ciò che
è piacevole appare, ciò che è spiacevole appare, o ciò che è piacevole e
spiacevole appare in un bhikkhu. Si sente sconvolto, umiliato e
disgustato dalla cosa piacevole che è sorta, dalla cosa spiacevole che è
sorta, o dalla cosa piacevole e spiacevole che è sorta.
Quando si sente un suono con l’orecchio, appare ciò che è piacevole,
appare ciò che è spiacevole o appare ciò che è piacevole e spiacevole.
Si sente sconvolto, umiliato e disgustato dalla cosa piacevole che è
sorta, dalla cosa spiacevole che è sorta, o dalla cosa piacevole e
spiacevole che è sorta.
Annusando un odore con il naso, appare ciò che è piacevole, appare ciò
che è sgradevole o appare ciò che è piacevole e sgradevole. Si sente
sconvolto, umiliato e disgustato dalla cosa piacevole che è sorta, dalla
cosa spiacevole che è sorta, o dalla cosa piacevole e spiacevole che è
sorta.
Assaggiando un sapore con la lingua, appare ciò che è piacevole, appare
ciò che è spiacevole o appare ciò che è piacevole e spiacevole. Si sente
sconvolto, umiliato e disgustato dalla cosa piacevole che è sorta,
dalla cosa spiacevole che è sorta, o dalla cosa piacevole e spiacevole
che è sorta.
Toccando una sensazione corporea con il corpo, appare ciò che è
piacevole, appare ciò che è spiacevole o appare ciò che è piacevole e
spiacevole. Si sente sconvolto, umiliato e disgustato dalla cosa
piacevole che è sorta, dalla cosa spiacevole che è sorta, o dalla cosa
piacevole e spiacevole che è sorta.
Diventando consapevoli di un fenomeno mentale con la mente, appare ciò
che è piacevole, appare ciò che è spiacevole o appare ciò che è
piacevole e spiacevole. Si sente sconvolto, umiliato e disgustato dalla
cosa piacevole che è sorta, dalla cosa spiacevole che è sorta, o dalla
cosa piacevole e spiacevole che è sorta. Questo è, Ānanda, come si è una
persona in formazione, qualcuno che segue il sentiero.
E come si fa, Ānanda, un essere nobile con facoltà sviluppate? In
questo, Ānanda, vedendo una forma con gli occhi, ciò che è piacevole
appare, ciò che è spiacevole appare, o ciò che è piacevole e spiacevole
appare in un bhikkhu. Se desidera: “che io rimanga a percepire il non
disgustoso in ciò che è disgustoso”, allora resta da percepire il non
disgustoso in ciò che è disgustoso. {1} Se desidera: “che rimanga
percepire il disgustoso in ciò che non è disgustoso ‘, poi resta da
percepire il disgustoso in ciò che non è disgustoso. Se desidera: ‘che
io rimanga a percepire il non disgustoso in ciò che è disgustoso e in
ciò che è non disgustoso’, allora resta da percepire il non disgustoso
in ciò che è disgustoso e in ciò che non lo è -disgustoso. Se desidera:
“che io rimanga a percepire il disgustoso in ciò che è disgustoso e in
ciò che non è disgustoso”, allora resta da percepire il disgustoso in
ciò che è disgustoso e in ciò che non è disgustoso. Se desidera:
“evitare sia il disgustoso che il non disgustoso, che io rimanga
equanime, presente di mente e dotato di attento discernimento”, allora
rimane equanime, presente di mente e dotato di attento discernimento .
Inoltre, Ānanda, sentendo un suono con l’orecchio, appare ciò che è
piacevole, appare ciò che è spiacevole o ciò che è piacevole e
spiacevole appare. Se desidera: “che io rimanga a percepire il non
disgustoso in ciò che è disgustoso”, allora resta da percepire il non
disgustoso in ciò che è disgustoso. Se desidera: “che io rimanga a
percepire il disgustoso in ciò che non è disgustoso”, allora resta da
percepire il disgustoso in ciò che non è disgustoso. Se desidera: ‘che
io rimanga a percepire il non disgustoso in ciò che è disgustoso e in
ciò che è non disgustoso’, allora resta da percepire il non disgustoso
in ciò che è disgustoso e in ciò che non lo è -disgustoso. Se desidera:
“che io rimanga a percepire il disgustoso in ciò che è disgustoso e in
ciò che non è disgustoso”, allora resta da percepire il disgustoso in
ciò che è disgustoso e in ciò che non è disgustoso. Se desidera:
“evitare sia il disgustoso che il non disgustoso, che io rimanga
equanime, presente di mente e dotato di attento discernimento”, allora
rimane equanime, presente di mente e dotato di attento discernimento .
Inoltre,
Ānanda, annusando un profumo con il naso, appare ciò che è piacevole,
appare ciò che è spiacevole o appare ciò che è piacevole e spiacevole.
Se desidera: “che io rimanga a percepire il non disgustoso in ciò che è
disgustoso”, allora resta da percepire il non disgustoso in ciò che è
disgustoso. Se desidera: “che io rimanga a percepire il disgustoso in
ciò che non è disgustoso”, allora resta da percepire il disgustoso in
ciò che non è disgustoso. Se desidera: ‘che io rimanga a percepire il
non disgustoso in ciò che è disgustoso e in ciò che è non disgustoso’,
allora resta da percepire il non disgustoso in ciò che è disgustoso e in
ciò che non lo è -disgustoso. Se desidera: “che io rimanga a percepire
il disgustoso in ciò che è disgustoso e in ciò che non è disgustoso”,
allora resta da percepire il disgustoso in ciò che è disgustoso e in ciò
che non è disgustoso. Se desidera: “evitare sia il disgustoso che il
non disgustoso, che io rimanga equanime, presente di mente e dotato di
attento discernimento”, allora rimane equanime, presente di mente e
dotato di attento discernimento .
Inoltre, Ānanda, gustando un sapore con la lingua, appare ciò che è
piacevole, appare ciò che è spiacevole o appare ciò che è piacevole e
spiacevole. Se desidera: “che io rimanga a percepire il non disgustoso
in ciò che è disgustoso”, allora resta da percepire il non disgustoso in
ciò che è disgustoso. Se desidera: “che io rimanga a percepire il
disgustoso in ciò che non è disgustoso”, allora resta da percepire il
disgustoso in ciò che non è disgustoso. Se desidera: ‘che io rimanga a
percepire il non disgustoso in ciò che è disgustoso e in ciò che è non
disgustoso’, allora resta da percepire il non disgustoso in ciò che è
disgustoso e in ciò che non lo è -disgustoso. Se desidera: “che io
rimanga a percepire il disgustoso in ciò che è disgustoso e in ciò che
non è disgustoso”, allora resta da percepire il disgustoso in ciò che è
disgustoso e in ciò che non è disgustoso. Se desidera: “evitare sia il
disgustoso che il non disgustoso, che io rimanga equanime, presente di
mente e dotato di attento discernimento”, allora rimane equanime,
presente di mente e dotato di attento discernimento .
Inoltre, Ānanda, toccando una sensazione corporea con il corpo, appare
ciò che è piacevole, appare ciò che è spiacevole o appare ciò che è
piacevole e spiacevole. Se desidera: “che io rimanga a percepire il non
disgustoso in ciò che è disgustoso”, allora resta da percepire il non
disgustoso in ciò che è disgustoso. Se desidera: “che io rimanga a
percepire il disgustoso in ciò che non è disgustoso”, allora resta da
percepire il disgustoso in ciò che non è disgustoso. Se desidera: ‘che
io rimanga a percepire il non disgustoso in ciò che è disgustoso e in
ciò che è non disgustoso’, allora resta da percepire il non disgustoso
in ciò che è disgustoso e in ciò che non lo è -disgustoso. Se desidera:
“che io rimanga a percepire il disgustoso in ciò che è disgustoso e in
ciò che non è disgustoso”, allora resta da percepire il disgustoso in
ciò che è disgustoso e in ciò che non è disgustoso. Se desidera:
“evitare sia il disgustoso che il non disgustoso, che io rimanga
equanime, presente di mente e dotato di attento discernimento”, allora
rimane equanime, presente di mente e dotato di attento discernimento .
Inoltre, Ānanda, quando si prende coscienza di un fenomeno mentale con
la mente, appare ciò che è piacevole, appare ciò che è spiacevole o
appare ciò che è piacevole e spiacevole. Se desidera: “che io rimanga a
percepire il non disgustoso in ciò che è disgustoso”, allora resta da
percepire il non disgustoso in ciò che è disgustoso. Se desidera: “che
io rimanga a percepire il disgustoso in ciò che non è disgustoso”,
allora resta da percepire il disgustoso in ciò che non è disgustoso. Se
desidera: ‘che io rimanga a percepire il non disgustoso in ciò che è
disgustoso e in ciò che è non disgustoso’, allora resta da percepire il
non disgustoso in ciò che è disgustoso e in ciò che non lo è
-disgustoso. Se desidera: “che io rimanga a percepire il disgustoso in
ciò che è disgustoso e in ciò che non è disgustoso”, allora resta da
percepire il disgustoso in ciò che è disgustoso e in ciò che non è
disgustoso. Se desidera: “evitare sia il disgustoso che il non
disgustoso, che io rimanga equanime, presente di mente e dotato di
attento discernimento”, allora rimane equanime, presente di mente e
dotato di attento discernimento . Questo è, Ānanda, come si è un essere
nobile con facoltà sviluppate.
Quindi,
Ānanda, ho insegnato lo sviluppo supremo delle facoltà nella disciplina
degli esseri nobili, ho insegnato come si è una persona in formazione,
qualcuno che segue la via, ho insegnato come essere un essere nobile con
facoltà sviluppate. Tutto ciò che un insegnante dovrebbe fare per
compassione dei suoi discepoli, cercando la loro felicità e per simpatia
per loro, l’ho fatto per te. Ecco le radici degli alberi, qui ci sono
stanze vuote. Pratica la meditazione, Ānanda, non essere negligente, non
devi pentirtene più tardi. Ecco le mie istruzioni per te.
Così parlava il Fortunato. Soddisfatta, la venerabile Ānanda si rallegra
delle parole del Fortunato.
Traduzione proposta da Rémy.
——— oOo ———
Inserito come dono dal Dhamma,
da distribuire gratuitamente, senza scopo di lucro.
—
Il traduttore non è un esperto di Pali e per evitare errori fare
riferimento a traduzioni già esistenti; spera tuttavia che gli errori
che possono scivolare nella traduzione siano solo minimi.
Questo lavoro è sotto una licenza internazionale Creative Commons 4.0
con Attribuzione, Uso non commerciale e Condivisione alle stesse
condizioni.
Indriyabhāvanā Sutta - Lo sviluppo delle facoltà
Quindi, Ānanda, ho insegnato lo sviluppo supremo delle facoltà nella
disciplina degli esseri nobili, ho insegnato come si è una persona in
formazione, qualcuno che segue la via, ho insegnato come si è un essere
nobile. con facoltà sviluppate. Tutto ciò che un insegnante dovrebbe
fare per compassione dei suoi discepoli, cercando la loro felicità e per
simpatia per loro, l’ho fatto per te. Ecco le radici degli alberi, qui
ci sono stanze vuote. Pratica la meditazione, Ānanda, non essere
negligente, non devi pentirtene più tardi. Ecco le mie istruzioni per
te. Così disse il Fortunato. Soddisfatta, la venerabile Ānanda si
rallegra delle parole del Fortunato.
52) Classical Japanese-古典的なイタリア語,
MN152IndriyabhāvanāSutta-学部の発展-
[インドリヤ:学部| bhāvanā:開発]
だから私は聞いた:
この機会に、フォーチュンは竹林のGajaṅgalāに定住します。この機会に、ウッタラのブラフマンとパラシヴィヤの規律は、フォーチュンによって、そして場合によっては、友人や廷臣の挨拶の交換によって妨げられます。この丁寧な挨拶の交換の後、彼は片側に腰を下ろした。これらの措置は、付与された援助に適用されます。
-ウッタラ、ブラミン・パーラシヴィヤは弟子たちに学部の発展を教えていますか?
-はい、Sieur Gotama、BrahminPārāsiviyaは弟子たちに学部の発展を教えています。
-そして、ウッタラ、ブラミン・パーラシヴィヤは弟子たちに学部の発展をどのように教えていますか?
-私は言っていません、Sieur Gotama、同じことができる人もいますが、多かれ少なかれありません。ここで、Sieur
Gotamaは、BrahminPārāsiviyaが弟子たちに学部の発展を教える方法です。
-この規制の目的のために、Uttaraは、BrahminPārāsiviyaの言うことによれば、盲人は能力を発達させ、聴覚障害者は能力を発達させたでしょう。あなたの人生を変えたいのなら、あなたは世界に興味のない人々をますます引き付けることができるでしょう。
この場合、暗殺の規律の現在のケースは終わり、欺瞞、レンガ、基地、痕跡、当惑した。幸運なことに、パーラシヴィヤの若いブラミン・ウッタラの弟子が黙って座っていて、戸惑い、肩が垂れ、頭を下げ、悲しみ、困惑しているのを見て、由緒あるĀnandaに話しかけました。
-Ānanda、BrahminPārāsiviyaが弟子たちに教える学部の発展は選ばれたものの1つですが、高貴な存在の規律における学部の最高の発展は別のものです。
-幸いなことに、今がその時です。今のところ、規律の規律の場合、それは第一審裁判所に従属しています。上記は、初めて引退した占い師です。
-その場合、Ānanda、聞いて注意してください。果物は売られています。
-はい、バンテ、由緒あるĀnandaを持ってきてください。幸運な人はそれから言った:
そして、高貴な存在の規律における学部の最高の発展である、Ānandaとは何ですか?この中で、Ānandaは、目で形を見て、何がスパイであるか、何が不快であるか、または何がスパイで不快であるかがAtとbhikkhuに現れます。彼は次のように理解しています。「不気味なものが現れた、不快なものが現れた、または弱虫で不快なものが私に現れた。それは条件付きで、より粗く、良いマナーが住んでいると言いました。しかし、これは平和であり、これは素晴らしいです:平等。
‘一方、チェアスプレッダーと衣類、チェアスプレッダーと衣類、またはチェアスプレッダーとキュー衣類の停止と平等が始まります。ちょうど同じように、視力に恵まれた男であるĀnandaは、それらを閉じることができます。あるいは、それらを開くことで、同じように、同じようにすばやく閉じることができます。
、同じくらい速く、同じくらい速く、現れた楽しい選択、現れた不快な選択、または現れた心地よくて不快な選択は止まり、平等になります。ここで、Ānandaは、加盟国の条約の形式に関する報告書の枠組みの中で最高裁判所の規律を適用することについてです。
さらに、Ānandaは、耳で音を聞くと、スパイクしているもの、不快なもの、またはスプライスと不快なものがビックに現れます。彼は次のように理解しています。「不気味なものが現れた、不快なものが現れた、または弱虫で不快なものが私に現れた。それは条件付きで、より失礼で、礼儀正しい人が住んでいると言いました。しかし、これは平和であり、これは素晴らしいです:平等。
‘一方、チェアスプレッダーには衣類がなく、チェアスプレッダーには衣類があり、オエラは輝きを選び、衣類の列はなくなり、平等が始まります。アナンダと同じように、そして明日とグッドヘルスは、同じように、それが何であれ、同じように、同じくらい速く、同じくらい速く、起こった選択された楽しいもの、現れた不快な選択、または現れた楽しくて不快な選択は止まり、平等になります。ここで、Ānandaは、私たちが高貴な存在の規律で、耳に聞こえる音に関連して学部の最高の発展と呼んでいるものです。
さらに、Ānandaは、鼻で匂いを嗅ぐことによって、何が楽しいか、何が不快か、または何が楽しいか不快かがビックに現れます。彼は次のことを理解しています。そして、それは条件付けられ、粗雑で、依存的に起こります。しかし、これは平和であり、これは素晴らしいです:平等。それで、生じた楽しいこと、生じた不快なこと、生じた心地よい不快なことは終わり、平等が始まります。ちょうど、Ānandaのように、水滴は穏やかに傾けられた蓮の葉の上を滑り、同じように、同じように、同じように速く、同じように、そこにとどまりません簡単に、生じた楽しいもの、生じた不快なもの、または生じた心地よく不快なものは止まり、平等が始まります。ここで、Ānandaは、高貴な存在の分野で、鼻からわかる匂いに関連して、学部の最高の発展と呼ばれています。
さらに、Ānandaは、舌で味わうことによって、何が楽しいか、何が不快か、何が楽しいか不快かがビックに現れます。彼は次のことを理解しています。そして、それは条件付けられ、粗雑で、依存的に起こります。しかし、これは平和であり、これは素晴らしいです:平等。それで、生じた楽しいこと、生じた不快なこと、生じた心地よい不快なことは終わり、平等が始まります。ちょうど、Ānandaのように、健康な人は、それが何であれ、同じように、同じように、同じように、同じように、彼の舌の先端に集められた唾液の塊を簡単に吐き出すことができました簡単に、生じた楽しいもの、生じた不快なもの、または生じた心地よく不快なものは止まり、平等が始まります。ここで、Ānandaは、高貴な存在の分野で、舌が知ることができる味に関連して、学部の最高の発展と呼ばれています。
さらに、Ānandaは、体の感覚に触れることで、何が楽しいのか、何が不快なのか、何が楽しいのか、不快なのかがビックに現れます。彼は次のことを理解しています。
‘楽しいものが生じた、不快なものが生じた、または心地よいものと不快なものが私に生じた。そして、それは条件付けられ、粗雑で、依存的に起こります。しかし、これは平和であり、これは素晴らしいです:平等。それで、生じた楽しいこと、生じた不快なこと、生じた心地よい不快なことは終わり、平等が始まります。ちょうど、Ānandaのように、健康な人は、同じように、伸ばした腕を簡単に伸ばしたり、伸ばしたりすることができます。生じた楽しいもの、生じた不快なもの、または生じた心地よく不快なものは止まり、平等が始まります。ここで、Ānandaは、高貴な存在の分野で、体が知っている体の感覚に関連して、学部の最高の発達と呼ばれるものです。
さらに、Ānandaは、精神的な現象を心で認識すると、何が楽しいか、何が不快か、何が楽しいか不快かがビックに現れます。彼は次のことを理解しています。
‘楽しいものが生じた、不快なものが生じた、または心地よいものと不快なものが私に生じた。そして、それは条件付けられ、粗雑で、依存的に起こります。しかし、これは平和であり、これは素晴らしいです:平等。それで、生じた楽しいもの、生じた不快なもの、生じた心地よい不快なものは終わり、平等が始まります。ちょうど、Ānandaのように、健康な人が1日を通して加熱された鉄鍋に2〜3滴の水を落とした場合、水滴の落下は遅いかもしれませんが、すぐに蒸発します。そして、同じように、それが何であれ、同じくらい速く、同じくらい速く、同じように簡単に、生じた楽しいもの、生じた不快なもの、または楽しくて不快なものが消えるでしょう発生していたことはなくなり、平等が始まります。ここで、Ānandaは、高貴な存在の分野で、精神によって知られている精神的現象に関連して、学部の最高の発達と呼ばれています。
そして、どのように、Ānanda、あなたは訓練中の人、道をたどる人ですか?この中で、Ānandaは、目で形を見て、楽しいものが現れる、不快なものが現れる、または楽しいものと不快なものがビックに現れます。彼は、生じた楽しいこと、生じた不快なこと、または生じた快くて不快なことに対して、動揺し、屈辱を与えられ、嫌悪感を覚えます。
耳で音を聞くと、心地よいもの、不快なもの、心地よいものと不快なものが現れます。彼は、生じた楽しいこと、生じた不快なこと、または生じた快くて不快なことに対して、動揺し、屈辱を与えられ、嫌悪感を覚えます。
鼻の匂いを嗅ぐことで、心地よいもの、不快なもの、心地よいものと不快なものが現れます。彼は、生じた楽しいこと、生じた不快なこと、または生じた快くて不快なことに対して、動揺し、屈辱を与えられ、嫌悪感を覚えます。
味わいを舌で味わうことで、心地よいもの、不快なもの、心地よいものと不快なものが現れます。彼は、生じた楽しいこと、生じた不快なこと、または生じた快くて不快なことに対して、動揺し、屈辱を与えられ、嫌悪感を覚えます。
体の感覚に触れることで、心地よいもの、不快なもの、心地よいものと不快なものが現れます。彼は、生じた楽しいこと、生じた不快なこと、または生じた快くて不快なことに対して、動揺し、屈辱を与えられ、嫌悪感を覚えます。
心で精神的な現象に気づくことで、楽しいもの、不快なもの、楽しいもの、不快なものが現れます。彼は、生じた楽しいこと、生じた不快なこと、または生じた快くて不快なことに対して、動揺し、屈辱を与えられ、嫌悪感を覚えます。これは、Ānanda、あなたがどのように訓練中の人であり、道をたどる人であるかです。
そして、どのように、Ānanda、1つは発達した学部を持つ高貴な存在ですか?この中で、Ānandaは、目で形を見て、楽しいものが現れる、不快なものが現れる、または楽しいものと不快なものがビックに現れます。彼が望むなら:
‘私が嫌なことで嫌なことを知覚し続けること’、それからそれは嫌なことで嫌なことを知覚しないことです。{1}彼が望むなら:
‘私が嫌なもので嫌なものを知覚する
‘、それから嫌いでないもので嫌なものを知覚することは残っています。彼が望むなら:「私が嫌なものと嫌いでないもので嫌いでないものを知覚し続けること」、それから嫌いなものとそうでないもので嫌いでないものを知覚することは残ります-嫌です。彼が望むなら:「私が嫌なことと嫌なことではないことで嫌なことを知覚し続けること」、それから嫌なことと嫌なことではないことで嫌なことを知覚することは残ります。彼が望むなら:
‘嫌なことと嫌なことの両方を避け、私が平等であり、心の存在であり、注意深い識別力に恵まれていることを、彼は平等であり、心の存在であり、注意深い識別力に恵まれている。
さらに、Ānandaは、耳で音を聞くと、心地よいもの、不快なもの、心地よいものと不快なものが現れます。彼が望むなら:「私が嫌なことで嫌なことを知覚し続けること」、それは嫌なことで嫌なことを知覚しないことです。彼が望むなら:「私が嫌なものではないもので嫌なものを知覚し続けること」、それからそれは嫌なものではないもので嫌なものを知覚するために残ります。彼が望むなら:「私が嫌なものと嫌いでないもので嫌いでないものを知覚し続けること」、それから嫌いなものとそうでないもので嫌いでないものを知覚することは残ります-嫌です。彼が望むなら:「私が嫌なことと嫌なことではないことで嫌なことを知覚し続けること」、それから嫌なことと嫌なことではないことで嫌なことを知覚することは残ります。彼が望むなら:
‘嫌なことと嫌なことの両方を避け、私が平等であり、心の存在であり、注意深い識別力に恵まれていることを、彼は平等であり、心の存在であり、注意深い識別力に恵まれている。
また、Ānandaは、鼻の匂いを嗅ぐことで、心地よいもの、不快なもの、心地よいものと不快なものが現れます。彼が望むなら:「私が嫌なことで嫌なことを知覚し続けること」、それは嫌なことで嫌なことを知覚しないことです。彼が望むなら:「私が嫌なものではないもので嫌なものを知覚し続けること」、それからそれは嫌なものではないもので嫌なものを知覚するために残ります。彼が望むなら:「私が嫌なものと嫌いでないもので嫌いでないものを知覚し続けること」、それから嫌いなものとそうでないもので嫌いでないものを知覚することは残ります-嫌です。彼が望むなら:「私が嫌なことと嫌なことではないことで嫌なことを知覚し続けること」、それから嫌なことと嫌なことではないことで嫌なことを知覚することは残ります。彼が望むなら:
‘嫌なことと嫌なことの両方を避け、私が平等であり、心の存在であり、注意深い識別力に恵まれていることを、彼は平等であり、心の存在であり、注意深い識別力に恵まれている。
さらに、Ānandaは、舌で味を味わうことで、心地よいもの、不快なもの、心地よいものと不快なものが現れます。彼が望むなら:「私が嫌なことで嫌なことを知覚し続けること」、それは嫌なことで嫌なことを知覚しないことです。彼が望むなら:「私が嫌なものではないもので嫌なものを知覚し続けること」、それからそれは嫌なものではないもので嫌なものを知覚するために残ります。彼が望むなら:「私が嫌なものと嫌いでないもので嫌いでないものを知覚し続けること」、それから嫌いなものとそうでないもので嫌いでないものを知覚することは残ります-嫌です。彼が望むなら:「私が嫌なことと嫌なことではないことで嫌なことを知覚し続けること」、それから嫌なことと嫌なことではないことで嫌なことを知覚することは残ります。彼が望むなら:
‘嫌なことと嫌なことの両方を避け、私が平等であり、心の存在であり、注意深い識別力に恵まれていることを、彼は平等であり、心の存在であり、注意深い識別力に恵まれている。
さらに、Ānandaは、体の感覚に触れることで、心地よいもの、不快なもの、心地よいものと不快なものが現れます。彼が望むなら:「私が嫌なことで嫌なことを知覚し続けること」、それは嫌なことで嫌なことを知覚しないことです。彼が望むなら:「私が嫌なものではないもので嫌なものを知覚し続けること」、それからそれは嫌なものではないもので嫌なものを知覚するために残ります。彼が望むなら:「私が嫌なものと嫌いでないもので嫌いでないものを知覚し続けること」、それから嫌いなものとそうでないもので嫌いでないものを知覚することは残ります-嫌です。彼が望むなら:「私が嫌なことと嫌なことではないことで嫌なことを知覚し続けること」、それから嫌なことと嫌なことではないことで嫌なことを知覚することは残ります。彼が望むなら:
‘嫌なことと嫌なことの両方を避け、私が平等であり、心の存在であり、注意深い識別力に恵まれていることを、彼は平等であり、心の存在であり、注意深い識別力に恵まれている。
さらに、Ānandaは、心で精神的な現象に気付くと、楽しいものが現れる、不快なものが現れる、または楽しいものと不快なものが現れる。彼が望むなら:「私が嫌なことで嫌なことを知覚し続けること」、それは嫌なことで嫌なことを知覚しないことです。彼が望むなら:「私が嫌なものではないもので嫌なものを知覚し続けること」、それからそれは嫌なものではないもので嫌なものを知覚するために残ります。彼が望むなら:「私が嫌なものと嫌いでないもので嫌いでないものを知覚し続けること」、それから嫌いなものとそうでないもので嫌いでないものを知覚することは残ります-嫌です。彼が望むなら:「私が嫌なことと嫌なことではないことで嫌なことを知覚し続けること」、それから嫌なことと嫌なことではないことで嫌なことを知覚することは残ります。彼が望むなら:
‘嫌なことと嫌なことの両方を避け、私が平等であり、心の存在であり、注意深い識別力に恵まれていることを、彼は平等であり、心の存在であり、注意深い識別力に恵まれている。これは、Ānanda、どのように人が発達した学部を持つ高貴な存在であるかです。
それで、Ānanda、私は高貴な存在の分野で学部の最高の発展を教えました、私は人がどのように訓練中の人であるか、道をたどる人であるかを教えました、私は高貴な存在になる方法を教えました発達した学部と。先生が弟子たちへの思いやりから、彼らの幸せを求めて、そして彼らへの同情からすべきことはすべて、私はあなたのためにした。これが木の根で、ここが空の部屋です。瞑想の練習、Ānanda、怠慢にならないでください、後でそれを後悔する必要はありません。これが私の指示です。
したがって、幸運を話しました。満足して、由緒あるĀnandaは幸運な人の言葉を喜んでいます。
レミーによって提案された翻訳。
——— oOo ———
Dhammaからの贈り物として投稿されました。
非営利目的で自由に配布すること。
—
翻訳者はパリの専門家ではありません。エラーを避けるために、既存の翻訳を参照してください。それにもかかわらず、彼は翻訳に滑り込む可能性のあるエラーが最小限に抑えられることを望んでいます。
この作品は、クリエイティブコモンズ4.0国際ライセンスの下にあります
同じ条件下でのアトリビューション、非商用使用、および共有。
IndriyabhāvanāSutta-学部の発展
それで、Ānanda、私は高貴な存在の分野で学部の最高の発展を教えました、私は人がどのように訓練中の人であるか、道をたどる人であるかを教えました、私は人がどのように高貴な存在であるかを教えました。発達した学部と。先生が弟子たちへの思いやりから、彼らの幸せを求めて、そして彼らへの同情からすべきことはすべて、私はあなたのためにした。これが木の根で、ここが空の部屋です。瞑想の練習、Ānanda、怠慢にならないでください、後でそれを後悔する必要はありません。これが私の指示です。幸運なことを話しました。満足して、由緒あるĀnandaは幸運な人の言葉を喜んでいます。
53) Classical Javanese-Klasik Jawa,
MN
152 Indriyabhāvanā Sutta - Pangembangan Fakultas -
[Indriya: Fakultas | bhāvanā: pangembangan]
Semono uga aku krungu:
Ing kesempatan iki, Fortune manggon ing Gajaṅgalā ing Hutan Bambu. Ing
kalodhangan iki, Brahman Uttara lan Disiplin Parāsiviya diganggu dening
Rejeki lan, kaya biasane, kanthi ijol-ijolan salam saka kanca lan
punggawa. Sawise ijol-ijolan salam sopan, dheweke lungguh ing sisih
siji. Langkah-langkah kasebut ditrapake kanggo pitulung sing diwenehake:
- Uttara, apa Brahmin Pārāsiviya mulang para Murid babagan pangembangan
Fakultas?
- Ya, Sieur Gotama, Brahmin Pārāsiviya mulang para Murid babagan
pangembangan Fakultas.
- Lan kepiye, Uttara, apa Brahmin Pārāsiviya mulang para Murid babagan
pangembangan Fakultas?
- Aku ora ujar, Sieur Gotama, ana sawetara wong sing bisa nindakake
perkara sing padha, nanging ora ana luwih utawa luwih. Ing kene, Sieur
Gotama, kepiye carane Brahmin Pārāsiviya mulang para Murid babagan
pangembangan Fakultas.
- Kanggo tujuan aturan iki, Uttara, banjur miturut apa sing diandharake
Brahmin Pārāsiviya, wong wuta bakal duwe fakultas lan wong budheg bakal
duwe fakultas. Yen sampeyan pengin ngowahi urip, sampeyan bakal bisa
narik luwih akeh wong sing ora seneng karo jagad iki.
Ing prekara iki, saiki Disiplin Pembunuhan rampung, penipuan, bata,
pangkalan, jejak, sing bingung. Sing Begja, Amarga murid cilik Brahmin
Uttara saka Pārāsiviya tetep Lungguh ing kasepen, ora bingung, pundhak
mudhun, sirah Hanging, sedhih lan bingung, ujar marang Ānanda sing
terhormat:
- Ānanda, pangembangan fakultas sing diwulangake dening Brahmin
Pārāsiviya marang Murid, yaiku salah sawijining pilihan, nanging
pangembangan utama fakultas ing Disiplin para bangsawan minangka liyane.
- Wis wayahe, O Begja. Kanggo wayahe, iki tundhuk karo Pengadilan
Instansi Pertama, ing babagan Disiplin Disiplin. Ing ndhuwur minangka
peramal, sing pensiun kaping pisanan.
- Yen ngono, Ānanda, rungokake lan ati-ati. Wohé didol.
- Ya, Bhanté, nggawa Ānanda sing terhormat. Bejo banjur ujar:
Lan apa, Ānanda, pangembangan utama fakultas ing Disiplin para
bangsawan? Ing babagan iki, Ānanda, ndeleng wujud kanthi mripat, apa
sing diarani splies, apa sing ora enak, utawa sing katon apik lan ora
nyenengake katon At lan bhikkhu. Dheweke ngerti: “Apa sing aneh wis
katon, apa sing ora enak katon, utawa apa bayangan lan ora nyenengake
katon ing aku. Ngandika kanthi kondisional, coarser, dipanggoni kanthi
sopan santun. Nanging iki tentrem, iki paling apik: kesetaraan.
‘Saliyane, panyebar kursi lan sandhangan, panyebar kursi lan sandhangan,
utawa panyebar kursi lan sandhangan antrian Mandheg lan kesetaraan
mlebu. Kaya, Ānanda, wong sing wasis karo penglihatan, yen dheweke nutup
bisa mbukak, utawa yen dheweke mbukak bisa nutup, kanthi cara sing
padha, apa wae, kanthi cepet. , kaya cepet banget, cepet banget, pilihan
sing apik sing katon, pilihan sing ora nyenengake sing katon, utawa
pilihan sing nyenengake lan ora nyenengake sing katon Ceases and
equanimity set in. Ing kene, Ānanda, yaiku babagan aplikasi disiplin
Pengadilan Tinggi sajrone kerangka laporan babagan bentuk konvensi
kanggo negara anggota.
Kajaba iku, Ānanda, nalika ngrungokake swara nganggo kuping, apa spike,
apa sing ora nyenengake, utawa splice lan ora nyenengake katon ing
Bhikkhu. Dheweke ngerti: “Apa sing aneh wis katon, apa sing ora enak
katon, utawa apa bayangan lan ora nyenengake katon ing aku. Ngandika
kanthi sarat, luwih kasar, dipanggoni kanthi sopan santun. Nanging iki
tentrem, iki paling apik: kesetaraan. ‘Ing tangan liyane, panyebar kursi
ora ana sandhangan, panyebar kursi sandhangan, oe la milih cahya lan
antrian sandhangan mandheg, lan equanimity mranata ing. Kaya, Ananda,
lan sesuk lan kesehatan sing apik bisa ngethok driji, kanthi cara sing
padha, apa wae, cepet banget, cepet banget, cepet banget, barang sing
dipilih wis kepenak, pilihan sing ora nyenengake sing katon, utawa
pilihan sing nyenengake lan ora nyenengake sing muncul Ceases and
equanimity set in. Ing kene, Ānanda, yaiku sing Disebut ing Disiplin
para bangsawan minangka pangembangan paling dhuwur saka fakultas
gegayutan karo swara sing bisa dingerteni dening kuping.
Kajaba
iku, Ānanda, kanthi ngambu ambune irung, apa sing nyenengake, apa sing
ora nyenengake, utawa apa sing nyenengake lan ora nyenengake katon ing
bhikkhu. Dheweke ngerti: ‘Apa sing nyenengake wis muncul, apa sing ora
nyenengake muncul, utawa apa sing nyenengake lan ora nyenengake wis
tuwuh. Lan kondisioner, kasar, teka kanthi cara gumantung. Nanging iki
tentrem, iki apik banget: kesetaraan. ‘ Kanthi mekaten, barang sing
nyenengake wis ana, barang sing ora nyenengake sing muncul, utawa barang
sing nyenengake lan ora nyenengake sing ana, bakal mandheg, lan
kesetaraan diwiwiti. Kaya, Ānanda, irungnya banyu nggeser ing godhong
lotus sing miring alon-alon lan ora tetep ana ing kono, kanthi cara sing
padha, apa wae, mung cepet, cepet banget, kaya kanthi gampang, bab sing
nyenengake sing muncul, barang sing ora nyenengake sing ana, utawa
barang sing nyenengake lan ora nyenengake sing muncul bakal mandheg lan
kesetaraan diwiwiti. Ing kene, Ānanda, yaiku sing diarani disiplin
tumrap para bangsawan, pangembangan utama fakultas gegayutan karo bau
sing bisa dingerteni irung.
Kajaba iku, Ānanda, kanthi ngicipi rasa nganggo ilat, apa sing
nyenengake, apa sing ora enak, utawa apa sing nyenengake lan ora
nyenengake katon ing Bhikkhu. Dheweke ngerti: ‘Apa sing nyenengake wis
muncul, apa sing ora nyenengake muncul, utawa apa sing nyenengake lan
ora nyenengake wis tuwuh. Lan kondisioner, kasar, teka kanthi cara
gumantung. Nanging iki tentrem, iki apik banget: kesetaraan. ‘ Kanthi
mekaten, barang sing nyenengake wis ana, barang sing ora nyenengake sing
muncul, utawa barang sing nyenengake lan ora nyenengake sing ana, bakal
mandheg, lan kesetaraan diwiwiti. Kaya, Ānanda, wong sing sehat bisa
muntahake gumpalan ludah ing pucuk ilate, kanthi cara sing padha, apa
wae, mung cepet, cepet banget, kaya kanthi gampang, bab sing nyenengake
sing muncul, barang sing ora nyenengake sing ana, utawa barang sing
nyenengake lan ora nyenengake sing muncul bakal mandheg lan kesetaraan
diwiwiti. Ing kene, Ānanda, diarani disiplin tumrap para bangsawan
minangka pangembangan utama fakultas gegayutan karo rasa sing bisa
dingerteni dening ilat.
Salajengipun, Ānanda, kanthi ndemek sensasi awak karo awak, apa sing
nyenengake, apa sing ora nyenengake, utawa apa sing nyenengake lan ora
nyenengake katon ing bhikkhu. Dheweke ngerti: ‘Apa sing nyenengake wis
muncul, apa sing ora nyenengake muncul, utawa apa sing nyenengake lan
ora nyenengake wis tuwuh. Lan kondisioner, kasar, teka kanthi cara
gumantung. Nanging iki tentrem, iki apik banget: kesetaraan. ‘ Kanthi
mekaten, barang sing nyenengake wis ana, barang sing ora nyenengake sing
muncul, utawa barang sing nyenengake lan ora nyenengake sing ana, bakal
mandheg, lan kesetaraan diwiwiti. Kaya, Ānanda, wong sing sehat bisa
kanthi gampang ngluwihi lengen sing diulurake utawa lengen sing
diulurake, kanthi cara sing padha, apa wae sing cepet, cepet banget,
gampang banget, barang sing nyenengake wis ana, barang sing ora
nyenengake sing muncul, utawa barang sing nyenengake lan ora nyenengake
sing muncul bakal mandheg lan kesetaraan diwiwiti. Ing kene, Ānanda,
yaiku apa sing diarani disiplin tumrap para bangsawan minangka
pangembangan utama fakultas gegayutan karo sensasi awak sing bisa
dingerteni awak.
Kajaba iku, Ānanda, nalika ngerti babagan fenomena mental kanthi
pikiran, apa sing nyenengake, apa sing ora nyenengake, utawa apa sing
nyenengake lan ora nyenengake katon ing Bhikkhu. Dheweke ngerti: ‘Apa
sing nyenengake wis muncul, apa sing ora nyenengake muncul, utawa apa
sing nyenengake lan ora nyenengake wis tuwuh. Lan kondisioner, kasar,
teka kanthi cara gumantung. Nanging iki tentrem, iki apik banget:
kesetaraan. ‘ Kanthi mekaten, barang sing nyenengake wis ana, barang
sing ora nyenengake sing muncul, barang sing nyenengake lan ora
nyenengake sing muncul bakal mandheg, lan kesetaraan diwiwiti. Kaya,
Ānanda, yen wong sing sehat ngeculake loro utawa telung tetes banyu ing
wajan sing digawe panas sedina muput, tibane banyu bisa mudhun
alon-alon, nanging bakal cepet nguap. lan bakal ilang, kanthi cara sing
padha, apa wae, kaya cepet, mung cepet, gampang banget, ana bab sing
nyenengake sing muncul, barang sing ora nyenengake sing ana, utawa
barang sing nyenengake lan ora nyenengake sing wis tangi mandheg, lan
kesetaraan mlebu. Ing kene, Ānanda, diarani disiplin para makhluk luhur
minangka pangembangan utama fakultas gegayutan karo fenomena mental sing
dingerteni dening roh.
Lan
kepiye, Ānanda, apa sampeyan dadi wong sing latihan, sing ngetutake
lakune? Ing babagan iki, Ānanda, ndeleng wujud kanthi mripat, apa sing
katon katon, apa sing ora nyenengake katon, utawa sing nyenengake lan
ora nyenengake katon ing Bhikkhu. Dheweke rumangsa mangkel, diremehake,
lan njijiki karo prekara sing nyenengake, kedadeyan sing ora nyenengake,
utawa perkara sing nyenengake lan ora nyenengake sing muncul.
Nalika ngrungokake swara nganggo kuping, katon apa sing nyenengake, apa
sing ora nyenengake katon, utawa apa sing nyenengake lan ora nyenengake
katon. Dheweke rumangsa mangkel, diremehake, lan njijiki karo prekara
sing nyenengake, kedadeyan sing ora nyenengake, utawa perkara sing
nyenengake lan ora nyenengake sing muncul.
Kanthi mambu irung kanthi irung, katon apa sing nyenengake, apa sing ora
nyenengake katon, utawa apa sing katon nyenengake lan ora enak. Dheweke
rumangsa mangkel, diremehake, lan njijiki karo prekara sing nyenengake,
kedadeyan sing ora nyenengake, utawa perkara sing nyenengake lan ora
nyenengake sing muncul.
Kanthi ngicipi rasa nganggo ilat, katon apa sing nyenengake, apa sing
ora nyenengake katon, utawa apa sing nyenengake lan ora nyenengake
katon. Dheweke rumangsa mangkel, diremehake, lan njijiki karo prekara
sing nyenengake, kedadeyan sing ora nyenengake, utawa perkara sing
nyenengake lan ora nyenengake sing muncul.
Kanthi ndemek sensasi awak karo awak, katon apa sing nyenengake, apa
sing ora nyenengake, utawa apa sing nyenengake lan ora nyenengake.
Dheweke rumangsa mangkel, diremehake, lan njijiki karo prekara sing
nyenengake, kedadeyan sing ora nyenengake, utawa barang sing nyenengake
lan ora nyenengake sing muncul.
Kanthi ngerti kedadeyane mental kanthi pikiran, apa sing katon
nyenengake, apa sing ora nyenengake katon, utawa apa sing nyenengake lan
ora nyenengake. Dheweke rumangsa mangkel, diremehake, lan njijiki karo
prekara sing nyenengake, kedadeyan sing ora nyenengake, utawa perkara
sing nyenengake lan ora nyenengake sing muncul. Iki, Ānanda, kepiye
carane wong dadi latihan, wong sing ngetutake lakune.
Lan kepiye, Ānanda, minangka makhluk mulia sing duwe fakultas sing maju?
Ing babagan iki, Ānanda, ndeleng wujud kanthi mripat, apa sing katon
katon, apa sing ora nyenengake katon, utawa sing nyenengake lan ora
nyenengake katon ing Bhikkhu. Yen dheweke kepengin: ‘manawa aku tetep
bisa ngerteni sing ora njijiki apa sing njijiki’, mula isih bisa
dianggep ora njijiki apa sing njijiki. {1} Yen dheweke pengin: ‘aku
tetep tetep ana ing ngerteni njijiki ing sing ora njijiki ‘, mula isih
bisa ngerteni njijiki apa sing ora njijiki. Yen dheweke kepengin:
‘manawa aku tetep ngerti sing ora njijiki apa sing njijiki lan apa sing
ora njijiki’, mula isih bisa dianggep ora njijiki apa sing njijiki lan
apa sing ora njijiki -disgusting. Yen dheweke kepengin: ‘manawa aku
tetep bisa ngerteni njijiki apa sing njijiki lan apa sing ora njijiki’,
mula isih bisa ditemokake yen njijiki apa sing njijiki lan apa sing ora
njijiki. Yen dheweke kepengin: ‘Nyingkiri kekarepan sing njijiki lan
sing ora njijiki, aku tetep tetep padha, saiki duwe pikiran, lan
diwenehi kawicaksanan kanthi tliti,’ mula dheweke tetep seteruse, ora
duwe pikiran, lan diwenehi pangerten sing tliti .
Salajengipun, Ānanda, keprungu swara nganggo kuping, apa sing katon
nyenengake, apa sing ora nyenengake katon, utawa apa sing nyenengake lan
ora nyenengake katon. Yen dheweke kepengin: ‘manawa aku tetep bisa
ngerteni sing ora njijiki apa sing njijiki’, mula isih bisa dianggep ora
njijiki apa sing njijiki. Yen dheweke kepengin: ‘manawa aku tetep bisa
ngerteni njijiki ing sing ora njijiki’, mula isih bisa ngerteni njijiki
apa sing ora njijiki. Yen dheweke kepengin: ‘manawa aku tetep ngerti
sing ora njijiki apa sing njijiki lan apa sing ora njijiki’, mula isih
bisa dianggep ora njijiki apa sing njijiki lan apa sing ora njijiki
-disgusting. Yen dheweke kepengin: ‘manawa aku tetep bisa ngerteni
njijiki apa sing njijiki lan apa sing ora njijiki’, mula isih bisa
ditemokake yen njijiki apa sing njijiki lan apa sing ora njijiki. Yen
dheweke kepengin: ‘Nyingkiri kekarepan sing njijiki lan sing ora
njijiki, aku tetep tetep padha, saiki duwe pikiran, lan diwenehi
kawicaksanan kanthi tliti,’ mula dheweke tetep seteruse, ora duwe
pikiran, lan diwenehi pangerten sing perhatian .
Kajaba
iku, Ānanda, kanthi ngambu wangi ing irung, katon apa sing nyenengake,
apa sing ora enak, utawa apa sing enak lan ora enak katon. Yen dheweke
kepengin: ‘manawa aku tetep bisa ngerteni sing ora njijiki apa sing
njijiki’, mula isih bisa dianggep ora njijiki apa sing njijiki. Yen
dheweke kepengin: ‘manawa aku tetep bisa ngerteni njijiki ing sing ora
njijiki’, mula isih bisa ngerteni njijiki apa sing ora njijiki. Yen
dheweke kepengin: ‘manawa aku tetep ngerti sing ora njijiki apa sing
njijiki lan apa sing ora njijiki’, mula isih bisa dianggep ora njijiki
apa sing njijiki lan apa sing ora njijiki -disgusting. Yen dheweke
kepengin: ‘manawa aku tetep bisa ngerteni njijiki apa sing njijiki lan
apa sing ora njijiki’, mula isih bisa ditemokake yen njijiki apa sing
njijiki lan apa sing ora njijiki. Yen dheweke kepengin: ‘Nyingkiri
kekarepan sing njijiki lan sing ora njijiki, aku tetep tetep padha,
saiki duwe pikiran, lan diwenehi kawicaksanan kanthi tliti,’ mula
dheweke tetep seteruse, ora duwe pikiran, lan diwenehi pangerten sing
perhatian .
Kajaba iku, Ānanda, kanthi ngicipi rasa nganggo ilat, katon apa sing
nyenengake, apa sing ora enak, utawa apa sing nyenengake lan ora enak.
Yen dheweke kepengin: ‘manawa aku tetep bisa ngerteni sing ora njijiki
apa sing njijiki’, mula isih bisa dianggep ora njijiki apa sing njijiki.
Yen dheweke kepengin: ‘manawa aku tetep bisa ngerteni njijiki ing sing
ora njijiki’, mula isih bisa ngerteni njijiki apa sing ora njijiki. Yen
dheweke kepengin: ‘manawa aku tetep ngerti sing ora njijiki apa sing
njijiki lan apa sing ora njijiki’, mula isih bisa dianggep ora njijiki
apa sing njijiki lan apa sing ora njijiki -disgusting. Yen dheweke
kepengin: ‘manawa aku tetep bisa ngerteni njijiki apa sing njijiki lan
apa sing ora njijiki’, mula isih bisa ditemokake yen njijiki apa sing
njijiki lan apa sing ora njijiki. Yen dheweke kepengin: ‘Nyingkiri
kekarepan sing njijiki lan sing ora njijiki, aku tetep tetep padha,
saiki duwe pikiran, lan diwenehi kawicaksanan kanthi tliti,’ mula
dheweke tetep seteruse, ora duwe pikiran, lan diwenehi pangerten sing
perhatian .
Uga, Ānanda, kanthi ndemek sensasi awak karo awak, apa sing katon
nyenengake, apa sing ora nyenengake katon, utawa apa sing katon
nyenengake lan ora nyenengake. Yen dheweke kepengin: ‘manawa aku tetep
bisa ngerteni sing ora njijiki apa sing njijiki’, mula isih bisa
dianggep ora njijiki apa sing njijiki. Yen dheweke kepengin: ‘manawa aku
tetep bisa ngerteni njijiki ing sing ora njijiki’, mula isih bisa
ngerteni njijiki apa sing ora njijiki. Yen dheweke kepengin: ‘manawa aku
tetep ngerti sing ora njijiki apa sing njijiki lan apa sing ora
njijiki’, mula isih bisa dianggep ora njijiki apa sing njijiki lan apa
sing ora njijiki -disgusting. Yen dheweke kepengin: ‘manawa aku tetep
bisa ngerteni njijiki apa sing njijiki lan apa sing ora njijiki’, mula
isih bisa ditemokake yen njijiki apa sing njijiki lan apa sing ora
njijiki. Yen dheweke kepengin: ‘Nyingkiri kekarepan sing njijiki lan
sing ora njijiki, aku tetep tetep padha, saiki duwe pikiran, lan
diwenehi kawicaksanan kanthi tliti,’ mula dheweke tetep seteruse, ora
duwe pikiran, lan diwenehi pangerten sing perhatian .
Kajaba iku, Ānanda, nalika ngerti babagan fenomena mental karo pikiran,
apa sing katon nyenengake, apa sing ora nyenengake katon, utawa apa sing
nyenengake lan ora nyenengake. Yen dheweke kepengin: ‘manawa aku tetep
bisa ngerteni sing ora njijiki apa sing njijiki’, mula isih bisa
dianggep ora njijiki apa sing njijiki. Yen dheweke kepengin: ‘manawa aku
tetep bisa ngerteni njijiki ing sing ora njijiki’, mula isih bisa
ngerteni njijiki apa sing ora njijiki. Yen dheweke kepengin: ‘manawa aku
tetep ngerti sing ora njijiki apa sing njijiki lan apa sing ora
njijiki’, mula isih bisa dianggep ora njijiki apa sing njijiki lan apa
sing ora njijiki -disgusting. Yen dheweke kepengin: ‘manawa aku tetep
bisa ngerteni njijiki apa sing njijiki lan apa sing ora njijiki’, mula
isih bisa ditemokake yen njijiki apa sing njijiki lan apa sing ora
njijiki. Yen dheweke kepengin: ‘Nyingkiri kekarepan sing njijiki lan
sing ora njijiki, aku tetep tetep padha, saiki duwe pikiran, lan
diwenehi kawicaksanan kanthi tliti,’ mula dheweke tetep seteruse, ora
duwe pikiran, lan diwenehi pangerten sing perhatian . Iki, Ānanda,
kepiye carane dadi wong luhur sing duwe fakultas sing maju.
Dadi,
Ānanda, aku mulang pangembangan paling dhuwur ing fakultas kanggo
disiplin para bangsawan, aku mulang kepiye wong kasebut dadi latihan,
wong sing ngetutake cara, aku mulang kepiye dadi wong luhur karo
fakultas sing dikembangake. Kabeh sing kudu ditindakake guru amarga
welas asih karo para siswa, ngupayakake kabegjan lan karep kanggo
dheweke, aku wis daklakoni kanggo sampeyan. Ing ngisor iki oyot wit, ing
kene ana ruangan kosong. Praktek semedi, Ānanda, aja nguciwakake,
mengko aja getun. Mangkene pandhuan kanggo sampeyan.
Mangkono ujar Bejo. Amarga wareg, Ānanda sing terhormat seneng banget
karo tembunge Begja.
Terjemahan diajokake dening Rémy.
——— oOo ———
Dikirim minangka hadiah saka Dhamma,
kanggo disebarake kanthi bebas, kanggo tujuan nirlaba.
—
Penerjemah dudu ahli ing Pali, lan supaya ora ana kesalahan, deleng
terjemahan sing wis ana; nanging dheweke ngarep-arep manawa kesalahan
sing bisa dadi terjemahane mung sithik.
Pakaryan iki ana ing sangisore Lisensi Internasional Creative Commons
4.0
kanthi Atribusi, Penggunaan Non-Komersial lan Nuduhake ing kahanan sing
padha.
Indriyabhāvanā Sutta - Pangembangan fakultas
Dadi, Ānanda, aku mulang pangembangan fakultas sing paling dhuwur kanggo
disiplin wong mulya, aku mulang kepiye wong kasebut dadi latihan, wong
sing ngetutake cara, aku mulang kepiye carane dadi wong luhur. karo
fakultas sing dikembangake. Kabeh sing kudu ditindakake guru amarga
welas asih karo para siswa, ngupayakake kabegjan lan karep kanggo
dheweke, aku wis daklakoni kanggo sampeyan. Ing ngisor iki oyot wit, ing
kene ana ruangan kosong. Praktek semedi, Ānanda, aja nguciwakake,
mengko aja getun. Mangkene pandhuan kanggo sampeyan. Mangkene ujare
Bejo. Amarga wareg, Ānanda sing terhormat seneng banget karo tembunge
Begja.
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
ಎಂ.ಎನ್
152 ಇಂದ್ರಿಯಭವನ ಸೂತ - ಅಧ್ಯಾಪಕರ ಅಭಿವೃದ್ಧಿ -
[ಇಂದ್ರಿಯಾ: ಅಧ್ಯಾಪಕರು | ಭವಾನಾ: ಅಭಿವೃದ್ಧಿ]
ನಾನು ಕೇಳಿದ್ದೇನೆ:
ಈ ಸಂದರ್ಭದಲ್ಲಿ, ಫಾರ್ಚೂನ್ ಗಜಾಗಾಲಿಯಲ್ಲಿ ಬಿದಿರಿನ ತೋಪಿನಲ್ಲಿ ನೆಲೆಸುತ್ತದೆ. ಈ
ಸಂದರ್ಭದಲ್ಲಿ, ಉತ್ತರದ ಬ್ರಾಹ್ಮಣ ಮತ್ತು ಪರಶಿವಿಯ ಶಿಸ್ತು ಫಾರ್ಚೂನ್ನಿಂದ
ತೊಂದರೆಗೀಡಾಗುತ್ತದೆ ಮತ್ತು ಸ್ನೇಹಿತರು ಮತ್ತು ಆಸ್ಥಾನಿಕರ ಶುಭಾಶಯಗಳ ವಿನಿಮಯದ ಮೂಲಕ.
ವಿನಯಶೀಲ ಶುಭಾಶಯಗಳ ವಿನಿಮಯದ ನಂತರ, ಅವರು ಒಂದು ಕಡೆ ಕುಳಿತರು. ಮಂಜೂರು ಮಾಡಿದ
ಸಹಾಯಕ್ಕೆ ಈ ಕ್ರಮಗಳು ಅನ್ವಯಿಸುತ್ತವೆ:
- ಉತ್ತರ, ಬ್ರಾಹ್ಮಣ ಪರಶಿವಿಯು ತನ್ನ ಶಿಷ್ಯರಿಗೆ ಬೋಧಕವರ್ಗದ ಬೆಳವಣಿಗೆಯನ್ನು
ಕಲಿಸುತ್ತಾನೆಯೇ?
- ಹೌದು, ಸಿಯೂರ್ ಗೋತಮಾ, ಬ್ರಾಹ್ಮಣ ಪರಸಿವಿಯಾ ತನ್ನ ಶಿಷ್ಯರಿಗೆ ಅಧ್ಯಾಪಕರ
ಅಭಿವೃದ್ಧಿಯನ್ನು ಕಲಿಸುತ್ತಾನೆ.
- ಮತ್ತು ಉತ್ತರಾ, ಬ್ರಾಹ್ಮಣ ಪರಶಿವಿಯು ತನ್ನ ಶಿಷ್ಯರಿಗೆ ಬೋಧಕವರ್ಗದ ಬೆಳವಣಿಗೆಯನ್ನು
ಹೇಗೆ ಕಲಿಸುತ್ತಾನೆ?
- ನಾನು ಹೇಳುತ್ತಿಲ್ಲ, ಸಿಯೂರ್ ಗೊಟಮಾ, ಕೆಲವರು ಅದೇ ರೀತಿ ಮಾಡಬಹುದು, ಆದರೆ ಹೆಚ್ಚು
ಅಥವಾ ಹೆಚ್ಚು ಇಲ್ಲ. ಇಲ್ಲಿ, ಸಿಯೂರ್ ಗೊಟಮಾ, ಬ್ರಾಹ್ಮಣ ಪರಸಿವಿಯಾ ತನ್ನ ಶಿಷ್ಯರಿಗೆ
ಬೋಧಕವರ್ಗದ ಬೆಳವಣಿಗೆಯನ್ನು ಹೇಗೆ ಕಲಿಸುತ್ತಾನೆ ಎಂಬುದು.
- ಈ ನಿಯಮದ ಉದ್ದೇಶಕ್ಕಾಗಿ, ಉತ್ತರ, ನಂತರ ಬ್ರಾಹ್ಮಣ ಪರಸಿವಿಯಾ ಹೇಳುವ ಪ್ರಕಾರ,
ಕುರುಡನೊಬ್ಬ ಬೋಧಕವರ್ಗವನ್ನು ಅಭಿವೃದ್ಧಿಪಡಿಸುತ್ತಿದ್ದನು ಮತ್ತು ಕಿವುಡ ವ್ಯಕ್ತಿಯು
ಅಧ್ಯಾಪಕರನ್ನು ಅಭಿವೃದ್ಧಿಪಡಿಸುತ್ತಿದ್ದನು. ನಿಮ್ಮ ಜೀವನವನ್ನು ಬದಲಾಯಿಸಲು ನೀವು
ಬಯಸಿದರೆ, ಜಗತ್ತಿನಲ್ಲಿ ಆಸಕ್ತಿ ಇಲ್ಲದ ಹೆಚ್ಚು ಹೆಚ್ಚು ಜನರನ್ನು ಆಕರ್ಷಿಸಲು ನಿಮಗೆ
ಸಾಧ್ಯವಾಗುತ್ತದೆ.
ಈ ಸಂದರ್ಭದಲ್ಲಿ, ಹತ್ಯೆಯ ಶಿಸ್ತಿನ ಪ್ರಸ್ತುತ ಪ್ರಕರಣವು ಮುಗಿದಿದೆ, ವಂಚನೆ,
ಇಟ್ಟಿಗೆಗಳು, ನೆಲೆಗಳು, ಕುರುಹುಗಳು, ಗೊಂದಲಕ್ಕೊಳಗಾದವು. ಅದೃಷ್ಟಶಾಲಿ, ಪರಶಿವಿಯ ಯುವ
ಬ್ರಾಹ್ಮಣ ಉತ್ತರಾ ಶಿಷ್ಯ ಮೌನವಾಗಿ ಕುಳಿತಿದ್ದನ್ನು ನೋಡಿ, ಅಸ್ತವ್ಯಸ್ತಗೊಂಡ,
ಭುಜಗಳು ಕುಣಿಯುತ್ತಾ, ತಲೆ ಬಾಗಿಸಿ, ದುಃಖಿತನಾಗಿ ಮತ್ತು ಗೊಂದಲಕ್ಕೊಳಗಾದ, ಪೂಜ್ಯ
ಆನಂದವನ್ನು ಉದ್ದೇಶಿಸಿ:
- ಆನಂದ, ಬ್ರಾಹ್ಮಣ ಪರಸಿವಿಯಾ ತನ್ನ ಶಿಷ್ಯರಿಗೆ ಕಲಿಸುವ ಬೋಧಕವರ್ಗದ ಬೆಳವಣಿಗೆಯು
ಒಂದು ವಿಷಯವಾಗಿದೆ, ಆದರೆ ಉದಾತ್ತ ಜೀವಿಗಳ ಶಿಸ್ತಿನಲ್ಲಿ ಅಧ್ಯಾಪಕರ ಅತ್ಯುನ್ನತ
ಅಭಿವೃದ್ಧಿ ಇನ್ನೊಂದು.
- ಓ ಸಮಯ, ಈಗ ಅದೃಷ್ಟ. ಸದ್ಯಕ್ಕೆ, ಇದು ಶಿಸ್ತಿನ ಶಿಸ್ತಿನ ಸಂದರ್ಭದಲ್ಲಿ, ಮೊದಲ
ನ್ಯಾಯಾಲಯಕ್ಕೆ ಅಧೀನವಾಗಿರುತ್ತದೆ. ಮೇಲಿನವು ಮೊದಲ ಬಾರಿಗೆ ನಿವೃತ್ತರಾದ ಫಾರ್ಚೂನ್
ಟೆಲ್ಲರ್.
- ಆ ಸಂದರ್ಭದಲ್ಲಿ, ಆನಂದ, ಆಲಿಸಿ ಮತ್ತು ಜಾಗರೂಕರಾಗಿರಿ. ಹಣ್ಣು ಮಾರಾಟವಾಗುತ್ತದೆ.
- ಹೌದು, ಭಂತಾ, ಪೂಜ್ಯ ಆನಂದವನ್ನು ತನ್ನಿ. ಅದೃಷ್ಟಶಾಲಿ ನಂತರ ಹೇಳಿದರು:
ಮತ್ತು ಉದಾತ್ತ ಜೀವಿಗಳ ಶಿಸ್ತಿನಲ್ಲಿ ಅಧ್ಯಾಪಕರ ಪರಮ ಅಭಿವೃದ್ಧಿ ಏನು? ಇದರಲ್ಲಿ,
ಆನಂದ, ಕಣ್ಣಿನಿಂದ ಒಂದು ರೂಪವನ್ನು ನೋಡುವುದು, ಯಾವುದು ಸ್ಪ್ಲೈಸ್
ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ, ಯಾವುದು ಅಹಿತಕರವಾಗಿ ಗೋಚರಿಸುತ್ತದೆ, ಅಥವಾ ಸ್ಪ್ಲೈಸ್ ಮತ್ತು
ಅಹಿತಕರವಾದದ್ದು ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ ಅಟ್ ಮತ್ತು ಭಿಖು. ಅವನು
ಅರ್ಥಮಾಡಿಕೊಂಡಿದ್ದಾನೆ: “ಯಾವುದು ಸ್ಪೂಕಿ ಕಾಣಿಸಿಕೊಂಡಿದೆ, ಅಹಿತಕರವಾದದ್ದು
ಕಾಣಿಸಿಕೊಂಡಿದೆ, ಅಥವಾ ಸಿಸ್ಸಿ ಮತ್ತು ಅಹಿತಕರವಾದದ್ದು ನನ್ನಲ್ಲಿ ಕಾಣಿಸಿಕೊಂಡಿದೆ.
ಅದು ಷರತ್ತುಬದ್ಧವಾಗಿ, ಹೆಚ್ಚು ಅಸಭ್ಯವಾಗಿ, ಉತ್ತಮ ನಡತೆಗಳಿಂದ ಕೂಡಿತ್ತು. ಆದರೆ ಇದು
ಶಾಂತಿಯುತ, ಇದು ಅದ್ಭುತವಾಗಿದೆ: ಸಮಚಿತ್ತತೆ. ‘ಮತ್ತೊಂದೆಡೆ, ಕುರ್ಚಿ ಸ್ಪ್ರೆಡರ್
ಮತ್ತು ಬಟ್ಟೆ, ಕುರ್ಚಿ ಸ್ಪ್ರೆಡರ್ ಮತ್ತು ಬಟ್ಟೆ, ಅಥವಾ ಕುರ್ಚಿ ಸ್ಪ್ರೆಡರ್ ಮತ್ತು
ಕ್ಯೂ ಬಟ್ಟೆ ನಿಲ್ಲಿಸಿ ಮತ್ತು ಸಮಚಿತ್ತತೆಯನ್ನು ಹೊಂದಿಸುತ್ತದೆ. Ā ನಂದಾ, ದೃಷ್ಟಿ
ಉಡುಗೊರೆಯಾಗಿ, ಅವುಗಳನ್ನು ಮುಚ್ಚಿದ್ದರೆ ಅವುಗಳನ್ನು ತೆರೆಯಬಹುದು, ಇಲ್ಲದಿದ್ದರೆ
ಅವುಗಳನ್ನು ತೆರೆದರೆ ಅವುಗಳನ್ನು ಮುಚ್ಚಬಹುದು, ಅದೇ ರೀತಿಯಲ್ಲಿ, ಅದು ಏನೇ ಇರಲಿ,
ಬೇಗನೆ. , ಅಷ್ಟೇ ಬೇಗ, ಅಷ್ಟೇ ಬೇಗ, ಕಾಣಿಸಿಕೊಂಡ ಆಹ್ಲಾದಕರ ಆಯ್ಕೆ, ಕಾಣಿಸಿಕೊಂಡಿದ್ದ
ಅಹಿತಕರ ಆಯ್ಕೆ, ಅಥವಾ ಕಾಣಿಸಿಕೊಂಡ ಆಹ್ಲಾದಕರ ಮತ್ತು ಅಹಿತಕರ ಆಯ್ಕೆಯು ನಿಲ್ಲುತ್ತದೆ
ಮತ್ತು ಸಮಚಿತ್ತತೆಯನ್ನು ಹೊಂದಿಸುತ್ತದೆ. ಇಲ್ಲಿ, ಆನಂದ, ಸದಸ್ಯ ರಾಷ್ಟ್ರಗಳಿಗೆ
ಸಮಾವೇಶಗಳ ರೂಪದ ವರದಿಯ ಚೌಕಟ್ಟಿನೊಳಗೆ ಸುಪ್ರೀಂ ಕೋರ್ಟ್ನ ಶಿಸ್ತನ್ನು ಅನ್ವಯಿಸುವುದರ
ಮೇಲೆ ಏನು.
ಇದಲ್ಲದೆ, ಆನಂದ, ಕಿವಿಯಿಂದ ಶಬ್ದವನ್ನು ಕೇಳಿದಾಗ, ಯಾವುದು ಸ್ಪೈಕಿಂಗ್, ಯಾವುದು
ಅಹಿತಕರ, ಅಥವಾ ಸ್ಪ್ಲೈಸ್ ಮತ್ತು ಅಹಿತಕರವಾದದ್ದು ಭಿಕ್ಷುವಿನಲ್ಲಿ
ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ. ಅವನು ಅರ್ಥಮಾಡಿಕೊಂಡಿದ್ದಾನೆ: “ಯಾವುದು ಸ್ಪೂಕಿ
ಕಾಣಿಸಿಕೊಂಡಿದೆ, ಅಹಿತಕರವಾದದ್ದು ಕಾಣಿಸಿಕೊಂಡಿದೆ, ಅಥವಾ ಸಿಸ್ಸಿ ಮತ್ತು
ಅಹಿತಕರವಾದದ್ದು ನನ್ನಲ್ಲಿ ಕಾಣಿಸಿಕೊಂಡಿದೆ. ಅದು ಷರತ್ತುಬದ್ಧವಾಗಿ, ಹೆಚ್ಚು
ಅಸಭ್ಯವಾಗಿ, ಉತ್ತಮ ನಡತೆಗಳಿಂದ ಕೂಡಿತ್ತು. ಆದರೆ ಇದು ಶಾಂತಿಯುತ, ಇದು
ಅದ್ಭುತವಾಗಿದೆ: ಸಮಚಿತ್ತತೆ. ‘ಮತ್ತೊಂದೆಡೆ, ಕುರ್ಚಿ ಹರಡುವವನು ಬಟ್ಟೆಯಿಂದ
ಮುಕ್ತನಾಗಿರುತ್ತಾನೆ, ಬಟ್ಟೆಯಿಂದ ಕುರ್ಚಿ ಹರಡುವವನು, ಓ ಲಾ ಬಟ್ಟೆಯ ಹೊಳಪನ್ನು ಮತ್ತು
ಕ್ಯೂ ನಿಲ್ಲುತ್ತದೆ, ಮತ್ತು ದಿ ಸಮಾನತೆ ಹೊಂದಿಸುತ್ತದೆ. ಆನಂದ, ಮತ್ತು ನಾಳೆ ಮತ್ತು
ಉತ್ತಮ ಆರೋಗ್ಯವು ಅವರ ಬೆರಳುಗಳನ್ನು ಸ್ನ್ಯಾಪ್ ಮಾಡಬಹುದು, ಅದೇ ರೀತಿಯಲ್ಲಿ, ಅದು ಏನೇ
ಇರಲಿ, ಅಷ್ಟೇ ವೇಗವಾಗಿ, ಅಷ್ಟೇ ವೇಗವಾಗಿ, ತ್ವರಿತವಾಗಿ, ಉದ್ಭವಿಸಿದ ಆಯ್ಕೆಮಾಡಿದ
ಆಹ್ಲಾದಕರ ವಿಷಯ, ದಿ ಕಾಣಿಸಿಕೊಂಡ ಅಹಿತಕರ ಆಯ್ಕೆ, ಅಥವಾ ಕಾಣಿಸಿಕೊಂಡ ಆಹ್ಲಾದಕರ
ಮತ್ತು ಅಹಿತಕರ ಆಯ್ಕೆಯು ನಿಲ್ಲುತ್ತದೆ ಮತ್ತು ಸಮಚಿತ್ತತೆಯನ್ನು ಹೊಂದಿಸುತ್ತದೆ.
ಇಲ್ಲಿ, ಆನಂದ, ನಾವು ಉದಾತ್ತ ಜೀವಿಗಳ ಶಿಸ್ತಿನಲ್ಲಿ ಕಿವಿಗೆ ತಿಳಿದಿರುವ ಶಬ್ದಗಳಿಗೆ
ಸಂಬಂಧಿಸಿದಂತೆ ಬೋಧಕವರ್ಗದ ಸರ್ವೋಚ್ಚ ಅಭಿವೃದ್ಧಿ ಎಂದು ಕರೆಯುತ್ತೇವೆ.
ಇದಲ್ಲದೆ,
ಆನಂದ, ಮೂಗಿನಿಂದ ವಾಸನೆಯನ್ನು ವಾಸನೆ ಮಾಡುವ ಮೂಲಕ, ಯಾವುದು ಆಹ್ಲಾದಕರವಾಗಿರುತ್ತದೆ,
ಯಾವುದು ಅಹಿತಕರವಾಗಿರುತ್ತದೆ ಅಥವಾ ಆಹ್ಲಾದಕರ ಮತ್ತು ಅಹಿತಕರವಾದದ್ದು
ಭಿಕ್ಷುವಿನಲ್ಲಿ ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ. ಅವನು ಅರ್ಥಮಾಡಿಕೊಂಡಿದ್ದಾನೆ:
‘ಆಹ್ಲಾದಕರವಾದದ್ದು ಹುಟ್ಟಿಕೊಂಡಿದೆ, ಅಹಿತಕರವಾದದ್ದು ಹುಟ್ಟಿಕೊಂಡಿದೆ, ಅಥವಾ
ಆಹ್ಲಾದಕರ ಮತ್ತು ಅಹಿತಕರವಾದದ್ದು ನನ್ನಲ್ಲಿ ಹುಟ್ಟಿಕೊಂಡಿದೆ. ಮತ್ತು ಇದು
ನಿಯಮಾಧೀನವಾಗಿದೆ, ಕಚ್ಚಾ, ಅವಲಂಬಿತ ರೀತಿಯಲ್ಲಿ ಬನ್ನಿ. ಆದರೆ ಇದು ಶಾಂತಿಯುತವಾಗಿದೆ,
ಇದು ಅದ್ಭುತವಾಗಿದೆ: ಸಮಚಿತ್ತತೆ. ‘ ಅದರೊಂದಿಗೆ, ಉದ್ಭವಿಸಿದ ಆಹ್ಲಾದಕರ ವಿಷಯ,
ಉದ್ಭವಿಸಿದ ಅಹಿತಕರ ವಿಷಯ ಅಥವಾ ಉದ್ಭವಿಸಿದ ಆಹ್ಲಾದಕರ ಮತ್ತು ಅಹಿತಕರ ವಿಷಯವು
ನಿಲ್ಲುತ್ತದೆ ಮತ್ತು ಸಮಚಿತ್ತತೆಯನ್ನು ಹೊಂದಿಸುತ್ತದೆ. ನಂದಾ, ನಿಧಾನವಾಗಿ ಓರೆಯಾದ
ಕಮಲದ ಎಲೆಯ ಮೇಲೆ ನೀರಿನ ಹನಿಗಳು ಜಾರಿಕೊಳ್ಳುತ್ತವೆ ಮತ್ತು ಅಲ್ಲಿ ಉಳಿಯಬೇಡಿ, ಅದೇ
ರೀತಿಯಲ್ಲಿ, ಅದು ಏನೇ ಇರಲಿ, ಅಷ್ಟೇ ವೇಗವಾಗಿ, ಅಷ್ಟೇ ವೇಗವಾಗಿ, ಅಷ್ಟೇ ಸುಲಭವಾಗಿ,
ಉದ್ಭವಿಸಿದ ಆಹ್ಲಾದಕರ ವಿಷಯ, ಉದ್ಭವಿಸಿದ ಅಹಿತಕರ ವಿಷಯ ಅಥವಾ ಉದ್ಭವಿಸಿದ ಆಹ್ಲಾದಕರ
ಮತ್ತು ಅಹಿತಕರ ವಿಷಯವು ನಿಲ್ಲುತ್ತದೆ ಮತ್ತು ಸಮಚಿತ್ತತೆಯನ್ನು ಹೊಂದಿಸುತ್ತದೆ.
ಇಲ್ಲಿ, ಆನಂದ, ಉದಾತ್ತ ಜೀವಿಗಳ ಶಿಸ್ತಿನಲ್ಲಿ ಮೂಗಿನಿಂದ ತಿಳಿದಿರುವ ವಾಸನೆಗಳಿಗೆ
ಸಂಬಂಧಿಸಿದಂತೆ ಬೋಧಕವರ್ಗದ ಸರ್ವೋಚ್ಚ ಬೆಳವಣಿಗೆ ಎಂದು ಕರೆಯಲಾಗುತ್ತದೆ.
ಇದಲ್ಲದೆ, ಆನಂದ, ನಾಲಿಗೆಯೊಂದಿಗೆ ರುಚಿಯನ್ನು ಸವಿಯುವ ಮೂಲಕ, ಯಾವುದು
ಆಹ್ಲಾದಕರವಾಗಿರುತ್ತದೆ, ಯಾವುದು ಅಹಿತಕರವಾಗಿರುತ್ತದೆ ಅಥವಾ ಆಹ್ಲಾದಕರ ಮತ್ತು
ಅಹಿತಕರವಾದದ್ದು ಭಿಖುವಿನಲ್ಲಿ ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ. ಅವನು ಅರ್ಥಮಾಡಿಕೊಂಡಿದ್ದಾನೆ:
‘ಆಹ್ಲಾದಕರವಾದದ್ದು ಹುಟ್ಟಿಕೊಂಡಿದೆ, ಅಹಿತಕರವಾದದ್ದು ಹುಟ್ಟಿಕೊಂಡಿದೆ, ಅಥವಾ
ಆಹ್ಲಾದಕರ ಮತ್ತು ಅಹಿತಕರವಾದದ್ದು ನನ್ನಲ್ಲಿ ಹುಟ್ಟಿಕೊಂಡಿದೆ. ಮತ್ತು ಇದು
ನಿಯಮಾಧೀನವಾಗಿದೆ, ಕಚ್ಚಾ, ಅವಲಂಬಿತ ರೀತಿಯಲ್ಲಿ ಬನ್ನಿ. ಆದರೆ ಇದು ಶಾಂತಿಯುತವಾಗಿದೆ,
ಇದು ಅದ್ಭುತವಾಗಿದೆ: ಸಮಚಿತ್ತತೆ. ‘ ಅದರೊಂದಿಗೆ, ಉದ್ಭವಿಸಿದ ಆಹ್ಲಾದಕರ ವಿಷಯ,
ಉದ್ಭವಿಸಿದ ಅಹಿತಕರ ವಿಷಯ ಅಥವಾ ಉದ್ಭವಿಸಿದ ಆಹ್ಲಾದಕರ ಮತ್ತು ಅಹಿತಕರ ವಿಷಯವು
ನಿಲ್ಲುತ್ತದೆ ಮತ್ತು ಸಮಚಿತ್ತತೆಯನ್ನು ಹೊಂದಿಸುತ್ತದೆ. ಆನಂದದಂತೆಯೇ, ಆರೋಗ್ಯವಂತ
ಮನುಷ್ಯನು ತನ್ನ ನಾಲಿಗೆಯ ತುದಿಯಲ್ಲಿ ಸಂಗ್ರಹಿಸಿದ ಲಾಲಾರಸವನ್ನು ಸುಲಭವಾಗಿ
ಉಗುಳುವುದು, ಅದೇ ರೀತಿಯಲ್ಲಿ, ಅದು ಏನೇ ಇರಲಿ, ಅಷ್ಟೇ ವೇಗವಾಗಿ, ತ್ವರಿತವಾಗಿ, ಅಷ್ಟೇ
ಸುಲಭವಾಗಿ, ಉದ್ಭವಿಸಿದ ಆಹ್ಲಾದಕರ ವಿಷಯ, ಉದ್ಭವಿಸಿದ ಅಹಿತಕರ ವಿಷಯ ಅಥವಾ ಉದ್ಭವಿಸಿದ
ಆಹ್ಲಾದಕರ ಮತ್ತು ಅಹಿತಕರ ವಿಷಯವು ನಿಲ್ಲುತ್ತದೆ ಮತ್ತು ಸಮಚಿತ್ತತೆಯನ್ನು
ಹೊಂದಿಸುತ್ತದೆ. ಇಲ್ಲಿ, ಆನಂದ, ಉದಾತ್ತ ಜೀವಿಗಳ ಶಿಸ್ತಿನಲ್ಲಿ ನಾಲಿಗೆಗೆ ತಿಳಿದಿರುವ
ಪರಿಮಳಗಳಿಗೆ ಸಂಬಂಧಿಸಿದಂತೆ ಬೋಧಕವರ್ಗದ ಸರ್ವೋಚ್ಚ ಬೆಳವಣಿಗೆ ಎಂದು ಕರೆಯಲಾಗುತ್ತದೆ.
ಇದಲ್ಲದೆ, ಆನಂದ, ದೇಹದೊಂದಿಗೆ ದೈಹಿಕ ಸಂವೇದನೆಯನ್ನು ಸ್ಪರ್ಶಿಸುವ ಮೂಲಕ, ಯಾವುದು
ಆಹ್ಲಾದಕರವಾಗಿರುತ್ತದೆ, ಯಾವುದು ಅಹಿತಕರವಾಗಿರುತ್ತದೆ ಅಥವಾ ಆಹ್ಲಾದಕರ ಮತ್ತು
ಅಹಿತಕರವಾದದ್ದು ಭಿಕ್ಷುವಿನಲ್ಲಿ ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ. ಅವನು ಅರ್ಥಮಾಡಿಕೊಂಡಿದ್ದಾನೆ:
‘ಆಹ್ಲಾದಕರವಾದದ್ದು ಹುಟ್ಟಿಕೊಂಡಿದೆ, ಅಹಿತಕರವಾದದ್ದು ಹುಟ್ಟಿಕೊಂಡಿದೆ, ಅಥವಾ
ಆಹ್ಲಾದಕರ ಮತ್ತು ಅಹಿತಕರವಾದದ್ದು ನನ್ನಲ್ಲಿ ಹುಟ್ಟಿಕೊಂಡಿದೆ. ಮತ್ತು ಇದು
ನಿಯಮಾಧೀನವಾಗಿದೆ, ಕಚ್ಚಾ, ಅವಲಂಬಿತ ರೀತಿಯಲ್ಲಿ ಬನ್ನಿ. ಆದರೆ ಇದು ಶಾಂತಿಯುತವಾಗಿದೆ,
ಇದು ಅದ್ಭುತವಾಗಿದೆ: ಸಮಚಿತ್ತತೆ. ‘ ಅದರೊಂದಿಗೆ, ಉದ್ಭವಿಸಿದ ಆಹ್ಲಾದಕರ ವಿಷಯ,
ಉದ್ಭವಿಸಿದ ಅಹಿತಕರ ವಿಷಯ ಅಥವಾ ಉದ್ಭವಿಸಿದ ಆಹ್ಲಾದಕರ ಮತ್ತು ಅಹಿತಕರ ವಿಷಯವು
ನಿಲ್ಲುತ್ತದೆ ಮತ್ತು ಸಮಚಿತ್ತತೆಯನ್ನು ಹೊಂದಿಸುತ್ತದೆ. ಆನಂದದಂತೆಯೇ, ಆರೋಗ್ಯವಂತ
ಮನುಷ್ಯನು ತನ್ನ ಚಾಚಿದ ತೋಳನ್ನು ಸುಲಭವಾಗಿ ವಿಸ್ತರಿಸಬಹುದು ಅಥವಾ ತನ್ನ ಚಾಚಿದ
ತೋಳನ್ನು ಸುಲಭವಾಗಿ ಬಾಗಿಸಬಹುದು, ಅದೇ ರೀತಿಯಲ್ಲಿ, ಅದು ಏನೇ ಇರಲಿ, ವೇಗವಾಗಿ,
ವೇಗವಾಗಿ, ಸುಲಭವಾಗಿ, ಸುಲಭವಾಗಿ ಉದ್ಭವಿಸಿದ ಆಹ್ಲಾದಕರ ವಿಷಯ, ಉದ್ಭವಿಸಿದ ಅಹಿತಕರ
ವಿಷಯ ಅಥವಾ ಉದ್ಭವಿಸಿದ ಆಹ್ಲಾದಕರ ಮತ್ತು ಅಹಿತಕರ ವಿಷಯವು ನಿಲ್ಲುತ್ತದೆ ಮತ್ತು
ಸಮಚಿತ್ತತೆಯನ್ನು ಹೊಂದಿಸುತ್ತದೆ. ಇಲ್ಲಿ, ಆನಂದ, ಉದಾತ್ತ ಜೀವಿಗಳ ಶಿಸ್ತಿನಲ್ಲಿ
ದೇಹದಿಂದ ತಿಳಿದಿರುವ ದೈಹಿಕ ಸಂವೇದನೆಗಳಿಗೆ ಸಂಬಂಧಿಸಿದಂತೆ ಅಧ್ಯಾಪಕರ ಪರಮ ಅಭಿವೃದ್ಧಿ
ಎಂದು ಕರೆಯಲ್ಪಡುತ್ತದೆ.
ಇದಲ್ಲದೆ, ಆನಂದ, ಮನಸ್ಸಿನೊಂದಿಗೆ ಮಾನಸಿಕ ವಿದ್ಯಮಾನದ ಬಗ್ಗೆ ಅರಿವು ಮೂಡಿಸಿದಾಗ,
ಯಾವುದು ಆಹ್ಲಾದಕರವಾಗಿರುತ್ತದೆ, ಯಾವುದು ಅಹಿತಕರವಾಗಿರುತ್ತದೆ ಅಥವಾ ಆಹ್ಲಾದಕರ ಮತ್ತು
ಅಹಿತಕರವಾದದ್ದು ಭಿಕ್ಷುವಿನಲ್ಲಿ ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ. ಅವನು
ಅರ್ಥಮಾಡಿಕೊಂಡಿದ್ದಾನೆ: ‘ಆಹ್ಲಾದಕರವಾದದ್ದು ಹುಟ್ಟಿಕೊಂಡಿದೆ, ಅಹಿತಕರವಾದದ್ದು
ಹುಟ್ಟಿಕೊಂಡಿದೆ, ಅಥವಾ ಆಹ್ಲಾದಕರ ಮತ್ತು ಅಹಿತಕರವಾದದ್ದು ನನ್ನಲ್ಲಿ ಹುಟ್ಟಿಕೊಂಡಿದೆ.
ಮತ್ತು ಇದು ನಿಯಮಾಧೀನವಾಗಿದೆ, ಕಚ್ಚಾ, ಅವಲಂಬಿತ ರೀತಿಯಲ್ಲಿ ಬನ್ನಿ. ಆದರೆ ಇದು
ಶಾಂತಿಯುತವಾಗಿದೆ, ಇದು ಅದ್ಭುತವಾಗಿದೆ: ಸಮಚಿತ್ತತೆ. ‘ ಅದರೊಂದಿಗೆ, ಉದ್ಭವಿಸಿದ
ಆಹ್ಲಾದಕರ ವಿಷಯ, ಉದ್ಭವಿಸಿದ ಅಹಿತಕರ ವಿಷಯ, ಉದ್ಭವಿಸಿದ ಆಹ್ಲಾದಕರ ಮತ್ತು ಅಹಿತಕರ
ವಿಷಯವು ನಿಲ್ಲುತ್ತದೆ ಮತ್ತು ಸಮಚಿತ್ತತೆಯನ್ನು ಹೊಂದಿಸುತ್ತದೆ. ಆನಂದದಂತೆಯೇ,
ಆರೋಗ್ಯವಂತ ಮನುಷ್ಯನು ದಿನವಿಡೀ ಬಿಸಿಯಾದ ಕಬ್ಬಿಣದ ಬಾಣಲೆಯಲ್ಲಿ ಎರಡು ಅಥವಾ ಮೂರು ಹನಿ
ನೀರನ್ನು ಬೀಳಿಸಿದರೆ, ನೀರಿನ ಹನಿಗಳ ಪತನ ನಿಧಾನವಾಗಬಹುದು, ಆದರೆ ಅವು ಬೇಗನೆ
ಆವಿಯಾಗುತ್ತದೆ. ಮತ್ತು ಅದೇ ರೀತಿಯಲ್ಲಿ, ಅದು ಏನೇ ಇರಲಿ, ಎಷ್ಟು ಬೇಗನೆ, ಎಷ್ಟು
ಬೇಗನೆ, ಅಷ್ಟು ಸುಲಭವಾಗಿ, ಉದ್ಭವಿಸಿದ ಆಹ್ಲಾದಕರ ವಿಷಯ, ಉದ್ಭವಿಸಿದ ಅಹಿತಕರ ವಿಷಯ
ಅಥವಾ ಆಹ್ಲಾದಕರ ಮತ್ತು ಅಹಿತಕರ ವಿಷಯ ಅದು ಹುಟ್ಟಿಕೊಂಡಿತು ಮತ್ತು ಸಮಚಿತ್ತತೆಯನ್ನು
ಹೊಂದಿಸುತ್ತದೆ. ಇಲ್ಲಿ, ಆನಂದ, ಉದಾತ್ತ ಜೀವಿಗಳ ಶಿಸ್ತಿನಲ್ಲಿ ಚೇತನದಿಂದ ತಿಳಿದಿರುವ
ಮಾನಸಿಕ ವಿದ್ಯಮಾನಗಳಿಗೆ ಸಂಬಂಧಿಸಿದಂತೆ ಬೋಧಕವರ್ಗಗಳ ಸರ್ವೋಚ್ಚ ಬೆಳವಣಿಗೆ ಎಂದು
ಕರೆಯಲಾಗುತ್ತದೆ.
ಮತ್ತು
ಹೇಗೆ, ಆಂಡಾ, ನೀವು ತರಬೇತಿಯಲ್ಲಿ ಒಬ್ಬ ವ್ಯಕ್ತಿ, ಮಾರ್ಗವನ್ನು ಅನುಸರಿಸುವ
ಯಾರಾದರೂ? ಇದರಲ್ಲಿ, ಆನಂದ, ಕಣ್ಣುಗಳಿಂದ ಒಂದು ರೂಪವನ್ನು ನೋಡುವುದು,
ಆಹ್ಲಾದಕರವಾದದ್ದು ಕಾಣಿಸುತ್ತದೆ, ಯಾವುದು ಅಹಿತಕರವಾಗಿ ಕಾಣುತ್ತದೆ, ಅಥವಾ ಆಹ್ಲಾದಕರ
ಮತ್ತು ಅಹಿತಕರವಾದದ್ದು ಭಿಕ್ಷುವಿನಲ್ಲಿ ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ. ಉದ್ಭವಿಸಿದ ಆಹ್ಲಾದಕರ
ವಿಷಯ, ಉದ್ಭವಿಸಿದ ಅಹಿತಕರ ವಿಷಯ ಅಥವಾ ಉದ್ಭವಿಸಿದ ಆಹ್ಲಾದಕರ ಮತ್ತು ಅಹಿತಕರ
ವಿಷಯದಿಂದ ಅವನು ಅಸಮಾಧಾನ, ಅವಮಾನ ಮತ್ತು ಅಸಹ್ಯವನ್ನು ಅನುಭವಿಸುತ್ತಾನೆ.
ಕಿವಿಯಿಂದ ಶಬ್ದವನ್ನು ಕೇಳಿದಾಗ, ಆಹ್ಲಾದಕರವಾದದ್ದು ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ,
ಅಹಿತಕರವಾದದ್ದು ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ, ಅಥವಾ ಆಹ್ಲಾದಕರ ಮತ್ತು ಅಹಿತಕರವಾದದ್ದು
ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ. ಉದ್ಭವಿಸಿದ ಆಹ್ಲಾದಕರ ವಿಷಯ, ಉದ್ಭವಿಸಿದ ಅಹಿತಕರ ವಿಷಯ ಅಥವಾ
ಉದ್ಭವಿಸಿದ ಆಹ್ಲಾದಕರ ಮತ್ತು ಅಹಿತಕರ ವಿಷಯದಿಂದ ಅವನು ಅಸಮಾಧಾನ, ಅವಮಾನ ಮತ್ತು
ಅಸಹ್ಯವನ್ನು ಅನುಭವಿಸುತ್ತಾನೆ.
ಮೂಗಿನಿಂದ ವಾಸನೆಯನ್ನು ವಾಸನೆ ಮಾಡುವ ಮೂಲಕ, ಆಹ್ಲಾದಕರವಾದದ್ದು ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ,
ಅಹಿತಕರವಾದದ್ದು ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ, ಅಥವಾ ಆಹ್ಲಾದಕರ ಮತ್ತು ಅಹಿತಕರವಾದದ್ದು
ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ. ಉದ್ಭವಿಸಿದ ಆಹ್ಲಾದಕರ ವಿಷಯ, ಉದ್ಭವಿಸಿದ ಅಹಿತಕರ ವಿಷಯ ಅಥವಾ
ಉದ್ಭವಿಸಿದ ಆಹ್ಲಾದಕರ ಮತ್ತು ಅಹಿತಕರ ವಿಷಯದಿಂದ ಅವನು ಅಸಮಾಧಾನ, ಅವಮಾನ ಮತ್ತು
ಅಸಹ್ಯವನ್ನು ಅನುಭವಿಸುತ್ತಾನೆ.
ನಾಲಿಗೆಯೊಂದಿಗೆ ರುಚಿಯನ್ನು ಸವಿಯುವ ಮೂಲಕ, ಆಹ್ಲಾದಕರವಾದದ್ದು ಕಾಣಿಸುತ್ತದೆ,
ಅಹಿತಕರವಾದದ್ದು ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ, ಅಥವಾ ಆಹ್ಲಾದಕರ ಮತ್ತು ಅಹಿತಕರವಾದದ್ದು
ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ. ಉದ್ಭವಿಸಿದ ಆಹ್ಲಾದಕರ ವಿಷಯ, ಉದ್ಭವಿಸಿದ ಅಹಿತಕರ ವಿಷಯ ಅಥವಾ
ಉದ್ಭವಿಸಿದ ಆಹ್ಲಾದಕರ ಮತ್ತು ಅಹಿತಕರ ವಿಷಯದಿಂದ ಅವನು ಅಸಮಾಧಾನ, ಅವಮಾನ ಮತ್ತು
ಅಸಹ್ಯವನ್ನು ಅನುಭವಿಸುತ್ತಾನೆ.
ದೇಹದೊಂದಿಗೆ ದೈಹಿಕ ಸಂವೇದನೆಯನ್ನು ಸ್ಪರ್ಶಿಸುವ ಮೂಲಕ, ಆಹ್ಲಾದಕರವಾದದ್ದು
ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ, ಅಹಿತಕರವಾದದ್ದು ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ, ಅಥವಾ ಯಾವುದು ಆಹ್ಲಾದಕರ
ಮತ್ತು ಅಹಿತಕರವಾಗಿ ಗೋಚರಿಸುತ್ತದೆ. ಉದ್ಭವಿಸಿದ ಆಹ್ಲಾದಕರ ವಿಷಯ, ಉದ್ಭವಿಸಿದ
ಅಹಿತಕರ ವಿಷಯ ಅಥವಾ ಉದ್ಭವಿಸಿದ ಆಹ್ಲಾದಕರ ಮತ್ತು ಅಹಿತಕರ ವಿಷಯದಿಂದ ಅವನು ಅಸಮಾಧಾನ,
ಅವಮಾನ ಮತ್ತು ಅಸಹ್ಯವನ್ನು ಅನುಭವಿಸುತ್ತಾನೆ.
ಮನಸ್ಸಿನೊಂದಿಗೆ ಮಾನಸಿಕ ವಿದ್ಯಮಾನದ ಬಗ್ಗೆ ಅರಿವು ಮೂಡಿಸುವ ಮೂಲಕ, ಆಹ್ಲಾದಕರವಾದದ್ದು
ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ, ಅಹಿತಕರವಾದದ್ದು ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ, ಅಥವಾ ಯಾವುದು
ಆಹ್ಲಾದಕರ ಮತ್ತು ಅಹಿತಕರವಾಗಿ ಗೋಚರಿಸುತ್ತದೆ. ಉದ್ಭವಿಸಿದ ಆಹ್ಲಾದಕರ ವಿಷಯ,
ಉದ್ಭವಿಸಿದ ಅಹಿತಕರ ವಿಷಯ ಅಥವಾ ಉದ್ಭವಿಸಿದ ಆಹ್ಲಾದಕರ ಮತ್ತು ಅಹಿತಕರ ವಿಷಯದಿಂದ ಅವನು
ಅಸಮಾಧಾನ, ಅವಮಾನ ಮತ್ತು ಅಸಹ್ಯವನ್ನು ಅನುಭವಿಸುತ್ತಾನೆ. ಇದು, ಆನಂದ, ನೀವು
ತರಬೇತಿಯಲ್ಲಿ ಹೇಗೆ, ಮಾರ್ಗವನ್ನು ಅನುಸರಿಸುವ ವ್ಯಕ್ತಿ.
ಮತ್ತು, ಹೇಗೆ, ಅಭಿವೃದ್ಧಿ ಹೊಂದಿದ ಅಧ್ಯಾಪಕರೊಂದಿಗೆ ಒಬ್ಬ ಉದಾತ್ತ ಜೀವಿ? ಇದರಲ್ಲಿ,
ಆನಂದ, ಕಣ್ಣುಗಳಿಂದ ಒಂದು ರೂಪವನ್ನು ನೋಡುವುದು, ಆಹ್ಲಾದಕರವಾದದ್ದು ಕಾಣಿಸುತ್ತದೆ,
ಯಾವುದು ಅಹಿತಕರವಾಗಿ ಕಾಣುತ್ತದೆ, ಅಥವಾ ಆಹ್ಲಾದಕರ ಮತ್ತು ಅಹಿತಕರವಾದದ್ದು
ಭಿಕ್ಷುವಿನಲ್ಲಿ ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ. ಅವನು ಬಯಸಿದರೆ: ‘ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು
ಅಸಹ್ಯವಾಗಿ ಗ್ರಹಿಸಲು ನಾನು ಉಳಿದಿದ್ದೇನೆ’, ನಂತರ ಅದು ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು
ಅಸಹ್ಯಪಡಿಸುವುದನ್ನು ಗ್ರಹಿಸಲು ಉಳಿದಿದೆ. {1 he ಅವನು ಬಯಸಿದರೆ: ‘ನಾನು
ಉಳಿಯುತ್ತೇನೆ ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ಅಸಹ್ಯವಾಗಿ ಗ್ರಹಿಸಿ ‘, ನಂತರ ಅದು
ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ಅಸಹ್ಯವಾಗಿ ಗ್ರಹಿಸಲು ಉಳಿದಿದೆ. ಅವನು ಬಯಸಿದಲ್ಲಿ:
‘ಅಸಹ್ಯಕರವಾದ ಮತ್ತು ಅಸಹ್ಯಕರವಾದದ್ದರಲ್ಲಿ ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ನಾನು
ಗ್ರಹಿಸುತ್ತಿದ್ದೇನೆ’, ಆಗ ಅದು ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ಮತ್ತು ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು
ಗ್ರಹಿಸಲು ಉಳಿದಿದೆ -ಡಿಸ್ಟಗಸ್ಟಿಂಗ್. ಅವನು ಬಯಸಿದರೆ: ‘ಅಸಹ್ಯಕರವಾದ ಮತ್ತು
ಅಸಹ್ಯಕರವಾದದ್ದರಲ್ಲಿ ನಾನು ಅಸಹ್ಯವನ್ನು ಗ್ರಹಿಸಲು ಉಳಿದಿದ್ದೇನೆ’, ಆಗ ಅದು
ಅಸಹ್ಯಕರವಾದ ಮತ್ತು ಅಸಹ್ಯಕರವಾದದ್ದರಲ್ಲಿ ಅಸಹ್ಯವನ್ನು ಗ್ರಹಿಸಲು ಉಳಿದಿದೆ. ಅವನು
ಬಯಸಿದಲ್ಲಿ: ‘ಅಸಹ್ಯಕರ ಮತ್ತು ಅಸಹ್ಯಕರವಲ್ಲದ ಎರಡನ್ನೂ ತಪ್ಪಿಸಿ, ನಾನು
ಸಮಚಿತ್ತದಿಂದ, ಮನಸ್ಸಿನ ವರ್ತನೆಯಿಂದ ಮತ್ತು ಗಮನ ವಿವೇಚನೆಯಿಂದ ಕೂಡಿರುತ್ತೇನೆ’, ಆಗ
ಅವನು ಸಮಚಿತ್ತದಿಂದ, ಮನಸ್ಸಿನ ವರ್ತನೆಯಿಂದ ಮತ್ತು ಗಮನ ವಿವೇಚನೆಯಿಂದ ಕೂಡಿರುತ್ತಾನೆ .
ಇದಲ್ಲದೆ, ಆನಂದ, ಕಿವಿಯಿಂದ ಶಬ್ದವನ್ನು ಕೇಳಿದಾಗ, ಆಹ್ಲಾದಕರವಾದದ್ದು
ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ, ಅಹಿತಕರವಾದದ್ದು ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ, ಅಥವಾ ಆಹ್ಲಾದಕರ ಮತ್ತು
ಅಹಿತಕರವಾದದ್ದು ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ. ಅವನು ಬಯಸಿದರೆ: ‘ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು
ಅಸಹ್ಯವಾಗಿ ಗ್ರಹಿಸಲು ನಾನು ಉಳಿದಿದ್ದೇನೆ’, ಆಗ ಅದು ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು
ಅಸಹ್ಯಕರವಾಗಿ ಗ್ರಹಿಸುವುದು ಉಳಿದಿದೆ. ಅವನು ಬಯಸಿದರೆ: ‘ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ನಾನು
ಅಸಹ್ಯವಾಗಿ ಗ್ರಹಿಸಲು ಉಳಿದಿದ್ದೇನೆ’, ಆಗ ಅದು ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ಅಸಹ್ಯವಾಗಿ
ಗ್ರಹಿಸಲು ಉಳಿದಿದೆ. ಅವನು ಬಯಸಿದಲ್ಲಿ: ‘ಅಸಹ್ಯಕರವಾದ ಮತ್ತು ಅಸಹ್ಯಕರವಾದದ್ದರಲ್ಲಿ
ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ನಾನು ಗ್ರಹಿಸುತ್ತಿದ್ದೇನೆ’, ಆಗ ಅದು ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು
ಮತ್ತು ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ಗ್ರಹಿಸಲು ಉಳಿದಿದೆ -ಡಿಸ್ಟಗಸ್ಟಿಂಗ್. ಅವನು ಬಯಸಿದರೆ:
‘ಅಸಹ್ಯಕರವಾದ ಮತ್ತು ಅಸಹ್ಯಕರವಾದದ್ದರಲ್ಲಿ ನಾನು ಅಸಹ್ಯವನ್ನು ಗ್ರಹಿಸಲು
ಉಳಿದಿದ್ದೇನೆ’, ಆಗ ಅದು ಅಸಹ್ಯಕರವಾದ ಮತ್ತು ಅಸಹ್ಯಕರವಾದದ್ದರಲ್ಲಿ ಅಸಹ್ಯವನ್ನು
ಗ್ರಹಿಸಲು ಉಳಿದಿದೆ. ಅವನು ಬಯಸಿದಲ್ಲಿ: ‘ಅಸಹ್ಯಕರ ಮತ್ತು ಅಸಹ್ಯಕರವಲ್ಲದ ಎರಡನ್ನೂ
ತಪ್ಪಿಸಿ, ನಾನು ಸಮಚಿತ್ತದಿಂದ, ಮನಸ್ಸಿನ ವರ್ತನೆಯಿಂದ ಮತ್ತು ಗಮನ ವಿವೇಚನೆಯಿಂದ
ಕೂಡಿರುತ್ತೇನೆ’, ಆಗ ಅವನು ಸಮಚಿತ್ತದಿಂದ, ಮನಸ್ಸಿನ ವರ್ತನೆಯಿಂದ ಮತ್ತು ಗಮನ
ವಿವೇಚನೆಯಿಂದ ಕೂಡಿರುತ್ತಾನೆ .
ಇದಲ್ಲದೆ,
ಆನಂದ, ಮೂಗಿನಿಂದ ಪರಿಮಳವನ್ನು ವಾಸನೆ ಮಾಡುವ ಮೂಲಕ, ಆಹ್ಲಾದಕರವಾದದ್ದು
ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ, ಅಹಿತಕರವಾದದ್ದು ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ, ಅಥವಾ ಯಾವುದು ಆಹ್ಲಾದಕರ
ಮತ್ತು ಅಹಿತಕರವಾಗಿರುತ್ತದೆ. ಅವನು ಬಯಸಿದರೆ: ‘ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ಅಸಹ್ಯವಾಗಿ
ಗ್ರಹಿಸಲು ನಾನು ಉಳಿದಿದ್ದೇನೆ’, ಆಗ ಅದು ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ಅಸಹ್ಯಕರವಾಗಿ
ಗ್ರಹಿಸುವುದು ಉಳಿದಿದೆ. ಅವನು ಬಯಸಿದರೆ: ‘ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ನಾನು ಅಸಹ್ಯವಾಗಿ
ಗ್ರಹಿಸಲು ಉಳಿದಿದ್ದೇನೆ’, ಆಗ ಅದು ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ಅಸಹ್ಯವಾಗಿ ಗ್ರಹಿಸಲು
ಉಳಿದಿದೆ. ಅವನು ಬಯಸಿದಲ್ಲಿ: ‘ಅಸಹ್ಯಕರವಾದ ಮತ್ತು ಅಸಹ್ಯಕರವಾದದ್ದರಲ್ಲಿ
ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ನಾನು ಗ್ರಹಿಸುತ್ತಿದ್ದೇನೆ’, ಆಗ ಅದು ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು
ಮತ್ತು ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ಗ್ರಹಿಸಲು ಉಳಿದಿದೆ -ಡಿಸ್ಟಗಸ್ಟಿಂಗ್. ಅವನು ಬಯಸಿದರೆ:
‘ಅಸಹ್ಯಕರವಾದ ಮತ್ತು ಅಸಹ್ಯಕರವಾದದ್ದರಲ್ಲಿ ನಾನು ಅಸಹ್ಯವನ್ನು ಗ್ರಹಿಸಲು
ಉಳಿದಿದ್ದೇನೆ’, ಆಗ ಅದು ಅಸಹ್ಯಕರವಾದ ಮತ್ತು ಅಸಹ್ಯಕರವಾದದ್ದರಲ್ಲಿ ಅಸಹ್ಯವನ್ನು
ಗ್ರಹಿಸಲು ಉಳಿದಿದೆ. ಅವನು ಬಯಸಿದಲ್ಲಿ: ‘ಅಸಹ್ಯಕರ ಮತ್ತು ಅಸಹ್ಯಕರವಲ್ಲದ ಎರಡನ್ನೂ
ತಪ್ಪಿಸಿ, ನಾನು ಸಮಚಿತ್ತದಿಂದ, ಮನಸ್ಸಿನ ವರ್ತನೆಯಿಂದ ಮತ್ತು ಗಮನ ವಿವೇಚನೆಯಿಂದ
ಕೂಡಿರುತ್ತೇನೆ’, ಆಗ ಅವನು ಸಮಚಿತ್ತದಿಂದ, ಮನಸ್ಸಿನ ವರ್ತನೆಯಿಂದ ಮತ್ತು ಗಮನ
ವಿವೇಚನೆಯಿಂದ ಕೂಡಿರುತ್ತಾನೆ .
ಇದಲ್ಲದೆ, ಆನಂದ, ನಾಲಿಗೆಯೊಂದಿಗೆ ರುಚಿಯನ್ನು ಸವಿಯುವ ಮೂಲಕ, ಆಹ್ಲಾದಕರವಾದದ್ದು
ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ, ಅಹಿತಕರವಾದದ್ದು ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ, ಅಥವಾ ಆಹ್ಲಾದಕರ ಮತ್ತು
ಅಹಿತಕರವಾದದ್ದು ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ. ಅವನು ಬಯಸಿದರೆ: ‘ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು
ಅಸಹ್ಯವಾಗಿ ಗ್ರಹಿಸಲು ನಾನು ಉಳಿದಿದ್ದೇನೆ’, ಆಗ ಅದು ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು
ಅಸಹ್ಯಕರವಾಗಿ ಗ್ರಹಿಸುವುದು ಉಳಿದಿದೆ. ಅವನು ಬಯಸಿದರೆ: ‘ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ನಾನು
ಅಸಹ್ಯವಾಗಿ ಗ್ರಹಿಸಲು ಉಳಿದಿದ್ದೇನೆ’, ಆಗ ಅದು ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ಅಸಹ್ಯವಾಗಿ
ಗ್ರಹಿಸಲು ಉಳಿದಿದೆ. ಅವನು ಬಯಸಿದಲ್ಲಿ: ‘ಅಸಹ್ಯಕರವಾದ ಮತ್ತು ಅಸಹ್ಯಕರವಾದದ್ದರಲ್ಲಿ
ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ನಾನು ಗ್ರಹಿಸುತ್ತಿದ್ದೇನೆ’, ಆಗ ಅದು ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು
ಮತ್ತು ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ಗ್ರಹಿಸಲು ಉಳಿದಿದೆ -ಡಿಸ್ಟಗಸ್ಟಿಂಗ್. ಅವನು ಬಯಸಿದರೆ:
‘ಅಸಹ್ಯಕರವಾದ ಮತ್ತು ಅಸಹ್ಯಕರವಾದದ್ದರಲ್ಲಿ ನಾನು ಅಸಹ್ಯವನ್ನು ಗ್ರಹಿಸಲು
ಉಳಿದಿದ್ದೇನೆ’, ಆಗ ಅದು ಅಸಹ್ಯಕರವಾದ ಮತ್ತು ಅಸಹ್ಯಕರವಾದದ್ದರಲ್ಲಿ ಅಸಹ್ಯವನ್ನು
ಗ್ರಹಿಸಲು ಉಳಿದಿದೆ. ಅವನು ಬಯಸಿದಲ್ಲಿ: ‘ಅಸಹ್ಯಕರ ಮತ್ತು ಅಸಹ್ಯಕರವಲ್ಲದ ಎರಡನ್ನೂ
ತಪ್ಪಿಸಿ, ನಾನು ಸಮಚಿತ್ತದಿಂದ, ಮನಸ್ಸಿನ ವರ್ತನೆಯಿಂದ ಮತ್ತು ಗಮನ ವಿವೇಚನೆಯಿಂದ
ಕೂಡಿರುತ್ತೇನೆ’, ಆಗ ಅವನು ಸಮಚಿತ್ತದಿಂದ, ಮನಸ್ಸಿನ ವರ್ತನೆಯಿಂದ ಮತ್ತು ಗಮನ
ವಿವೇಚನೆಯಿಂದ ಕೂಡಿರುತ್ತಾನೆ .
ಅಲ್ಲದೆ, ಆನಂದ, ದೇಹದೊಂದಿಗೆ ದೈಹಿಕ ಸಂವೇದನೆಯನ್ನು ಸ್ಪರ್ಶಿಸುವ ಮೂಲಕ,
ಆಹ್ಲಾದಕರವಾದದ್ದು ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ, ಅಹಿತಕರವಾದದ್ದು ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ, ಅಥವಾ
ಯಾವುದು ಆಹ್ಲಾದಕರ ಮತ್ತು ಅಹಿತಕರವಾಗಿ ಗೋಚರಿಸುತ್ತದೆ. ಅವನು ಬಯಸಿದರೆ:
‘ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ಅಸಹ್ಯವಾಗಿ ಗ್ರಹಿಸಲು ನಾನು ಉಳಿದಿದ್ದೇನೆ’, ಆಗ ಅದು
ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ಅಸಹ್ಯಕರವಾಗಿ ಗ್ರಹಿಸುವುದು ಉಳಿದಿದೆ. ಅವನು ಬಯಸಿದರೆ:
‘ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ನಾನು ಅಸಹ್ಯವಾಗಿ ಗ್ರಹಿಸಲು ಉಳಿದಿದ್ದೇನೆ’, ಆಗ ಅದು
ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ಅಸಹ್ಯವಾಗಿ ಗ್ರಹಿಸಲು ಉಳಿದಿದೆ. ಅವನು ಬಯಸಿದಲ್ಲಿ:
‘ಅಸಹ್ಯಕರವಾದ ಮತ್ತು ಅಸಹ್ಯಕರವಾದದ್ದರಲ್ಲಿ ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ನಾನು
ಗ್ರಹಿಸುತ್ತಿದ್ದೇನೆ’, ಆಗ ಅದು ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ಮತ್ತು ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು
ಗ್ರಹಿಸಲು ಉಳಿದಿದೆ -ಡಿಸ್ಟಗಸ್ಟಿಂಗ್. ಅವನು ಬಯಸಿದರೆ: ‘ಅಸಹ್ಯಕರವಾದ ಮತ್ತು
ಅಸಹ್ಯಕರವಾದದ್ದರಲ್ಲಿ ನಾನು ಅಸಹ್ಯವನ್ನು ಗ್ರಹಿಸಲು ಉಳಿದಿದ್ದೇನೆ’, ಆಗ ಅದು
ಅಸಹ್ಯಕರವಾದ ಮತ್ತು ಅಸಹ್ಯಕರವಾದದ್ದರಲ್ಲಿ ಅಸಹ್ಯವನ್ನು ಗ್ರಹಿಸಲು ಉಳಿದಿದೆ. ಅವನು
ಬಯಸಿದಲ್ಲಿ: ‘ಅಸಹ್ಯಕರ ಮತ್ತು ಅಸಹ್ಯಕರವಲ್ಲದ ಎರಡನ್ನೂ ತಪ್ಪಿಸಿ, ನಾನು
ಸಮಚಿತ್ತದಿಂದ, ಮನಸ್ಸಿನ ವರ್ತನೆಯಿಂದ ಮತ್ತು ಗಮನ ವಿವೇಚನೆಯಿಂದ ಕೂಡಿರುತ್ತೇನೆ’, ಆಗ
ಅವನು ಸಮಚಿತ್ತದಿಂದ, ಮನಸ್ಸಿನ ವರ್ತನೆಯಿಂದ ಮತ್ತು ಗಮನ ವಿವೇಚನೆಯಿಂದ ಕೂಡಿರುತ್ತಾನೆ .
ಇದಲ್ಲದೆ, ಆನಂದ, ಮನಸ್ಸಿನೊಂದಿಗೆ ಮಾನಸಿಕ ವಿದ್ಯಮಾನದ ಬಗ್ಗೆ ಅರಿವಾದಾಗ,
ಆಹ್ಲಾದಕರವಾದದ್ದು ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ, ಅಹಿತಕರವಾದದ್ದು ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ, ಅಥವಾ
ಯಾವುದು ಆಹ್ಲಾದಕರ ಮತ್ತು ಅಹಿತಕರವಾಗಿರುತ್ತದೆ. ಅವನು ಬಯಸಿದರೆ:
‘ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ಅಸಹ್ಯವಾಗಿ ಗ್ರಹಿಸಲು ನಾನು ಉಳಿದಿದ್ದೇನೆ’, ಆಗ ಅದು
ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ಅಸಹ್ಯಕರವಾಗಿ ಗ್ರಹಿಸುವುದು ಉಳಿದಿದೆ. ಅವನು ಬಯಸಿದರೆ:
‘ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ನಾನು ಅಸಹ್ಯವಾಗಿ ಗ್ರಹಿಸಲು ಉಳಿದಿದ್ದೇನೆ’, ಆಗ ಅದು
ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ಅಸಹ್ಯವಾಗಿ ಗ್ರಹಿಸಲು ಉಳಿದಿದೆ. ಅವನು ಬಯಸಿದಲ್ಲಿ:
‘ಅಸಹ್ಯಕರವಾದ ಮತ್ತು ಅಸಹ್ಯಕರವಾದದ್ದರಲ್ಲಿ ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ನಾನು
ಗ್ರಹಿಸುತ್ತಿದ್ದೇನೆ’, ಆಗ ಅದು ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು ಮತ್ತು ಅಸಹ್ಯಕರವಾದದ್ದನ್ನು
ಗ್ರಹಿಸಲು ಉಳಿದಿದೆ -ಡಿಸ್ಟಗಸ್ಟಿಂಗ್. ಅವನು ಬಯಸಿದರೆ: ‘ಅಸಹ್ಯಕರವಾದ ಮತ್ತು
ಅಸಹ್ಯಕರವಾದದ್ದರಲ್ಲಿ ನಾನು ಅಸಹ್ಯವನ್ನು ಗ್ರಹಿಸಲು ಉಳಿದಿದ್ದೇನೆ’, ಆಗ ಅದು
ಅಸಹ್ಯಕರವಾದ ಮತ್ತು ಅಸಹ್ಯಕರವಾದದ್ದರಲ್ಲಿ ಅಸಹ್ಯವನ್ನು ಗ್ರಹಿಸಲು ಉಳಿದಿದೆ. ಅವನು
ಬಯಸಿದಲ್ಲಿ: ‘ಅಸಹ್ಯಕರ ಮತ್ತು ಅಸಹ್ಯಕರವಲ್ಲದ ಎರಡನ್ನೂ ತಪ್ಪಿಸಿ, ನಾನು
ಸಮಚಿತ್ತದಿಂದ, ಮನಸ್ಸಿನ ವರ್ತನೆಯಿಂದ ಮತ್ತು ಗಮನ ವಿವೇಚನೆಯಿಂದ ಕೂಡಿರುತ್ತೇನೆ’, ಆಗ
ಅವನು ಸಮಚಿತ್ತದಿಂದ, ಮನಸ್ಸಿನ ವರ್ತನೆಯಿಂದ ಮತ್ತು ಗಮನ ವಿವೇಚನೆಯಿಂದ ಕೂಡಿರುತ್ತಾನೆ .
ಇದು, ಆನಂದ, ಅಭಿವೃದ್ಧಿ ಹೊಂದಿದ ಅಧ್ಯಾಪಕರೊಂದಿಗೆ ಒಬ್ಬ ಉದಾತ್ತ ಜೀವಿ ಹೇಗೆ.
ಆದ್ದರಿಂದ,
ಆನಂದ, ನಾನು ಉದಾತ್ತ ಜೀವಿಗಳ ಶಿಸ್ತಿನಲ್ಲಿ ಅಧ್ಯಾಪಕರ ಅತ್ಯುನ್ನತ ಬೆಳವಣಿಗೆಯನ್ನು
ಕಲಿಸಿದೆ, ತರಬೇತಿಯಲ್ಲಿ ಒಬ್ಬ ವ್ಯಕ್ತಿಯಾಗುವುದು ಹೇಗೆ ಎಂದು ನಾನು ಕಲಿಸಿದೆ,
ಯಾರಾದರೂ ಮಾರ್ಗವನ್ನು ಅನುಸರಿಸುತ್ತಾರೆ, ಉದಾತ್ತ ಜೀವಿಯಾಗುವುದು ಹೇಗೆ ಎಂದು ನಾನು
ಕಲಿಸಿದೆ. ಅಭಿವೃದ್ಧಿ ಹೊಂದಿದ ಅಧ್ಯಾಪಕರೊಂದಿಗೆ. ಒಬ್ಬ ಶಿಕ್ಷಕನು ತನ್ನ ಶಿಷ್ಯರ
ಬಗ್ಗೆ ಸಹಾನುಭೂತಿಯಿಂದ ಮಾಡಬೇಕು, ಅವರ ಸಂತೋಷವನ್ನು ಬಯಸುತ್ತಾನೆ ಮತ್ತು ಅವರ ಬಗ್ಗೆ
ಸಹಾನುಭೂತಿಯಿಂದ, ನಾನು ನಿಮಗಾಗಿ ಮಾಡಿದ್ದೇನೆ. ಮರಗಳ ಬೇರುಗಳು ಇಲ್ಲಿವೆ, ಇಲ್ಲಿ ಖಾಲಿ
ಕೋಣೆಗಳಿವೆ. ಧ್ಯಾನವನ್ನು ಅಭ್ಯಾಸ ಮಾಡಿ, ಆನಂದ, ನಿರ್ಲಕ್ಷ್ಯ ವಹಿಸಬೇಡಿ, ನಂತರ
ವಿಷಾದಿಸಬೇಕಾಗಿಲ್ಲ. ನಿಮಗಾಗಿ ನನ್ನ ಸೂಚನೆ ಇಲ್ಲಿದೆ.
ಹೀಗೆ ಫಾರ್ಚೂನೇಟ್ ಮಾತನಾಡಿದರು. ತೃಪ್ತಿಪಟ್ಟು, ಪೂಜ್ಯ ಆನಾಂದನು ಅದೃಷ್ಟವಂತನ
ಮಾತುಗಳನ್ನು ನೋಡಿ ಸಂತೋಷಪಡುತ್ತಾನೆ.
ರೂಮಿ ಪ್ರಸ್ತಾಪಿಸಿದ ಅನುವಾದ.
——— oOo ———
ಧಮ್ಮನ ಉಡುಗೊರೆಯಾಗಿ ಪೋಸ್ಟ್ ಮಾಡಲಾಗಿದೆ,
ಲಾಭರಹಿತ ಆಧಾರದ ಮೇಲೆ ಮುಕ್ತವಾಗಿ ವಿತರಿಸಲಾಗುವುದು.
—
ಅನುವಾದಕನು ಪಾಲಿಯಲ್ಲಿ ಪರಿಣಿತನಲ್ಲ, ಮತ್ತು ಯಾವುದೇ ದೋಷಗಳನ್ನು ತಪ್ಪಿಸಲು ಈಗಾಗಲೇ
ಅಸ್ತಿತ್ವದಲ್ಲಿರುವ ಅನುವಾದಗಳನ್ನು ಉಲ್ಲೇಖಿಸಿ; ಅದೇನೇ ಇದ್ದರೂ, ಅನುವಾದಕ್ಕೆ
ಜಾರಿಬೀಳಬಹುದಾದ ದೋಷಗಳು ಕಡಿಮೆ ಎಂದು ಅವರು ಆಶಿಸುತ್ತಾರೆ.
ಈ ಕೆಲಸ ಕ್ರಿಯೇಟಿವ್ ಕಾಮನ್ಸ್ 4.0 ಅಂತರರಾಷ್ಟ್ರೀಯ ಪರವಾನಗಿ ಅಡಿಯಲ್ಲಿದೆ
ಅದೇ ಪರಿಸ್ಥಿತಿಗಳಲ್ಲಿ ಗುಣಲಕ್ಷಣ, ವಾಣಿಜ್ಯೇತರ ಬಳಕೆ ಮತ್ತು ಹಂಚಿಕೆಯೊಂದಿಗೆ.
ಇಂದ್ರಿಯಭವನ ಸೂತ - ಅಧ್ಯಾಪಕರ ಅಭಿವೃದ್ಧಿ
ಆದ್ದರಿಂದ, ಆನಂದ, ನಾನು ಉದಾತ್ತ ಜೀವಿಗಳ ಶಿಸ್ತಿನಲ್ಲಿ ಬೋಧಕವರ್ಗದ ಸರ್ವೋಚ್ಚ
ಬೆಳವಣಿಗೆಯನ್ನು ಕಲಿಸಿದೆ, ತರಬೇತಿಯಲ್ಲಿ ಒಬ್ಬ ವ್ಯಕ್ತಿ ಹೇಗೆ, ಮಾರ್ಗವನ್ನು
ಅನುಸರಿಸುವವನು, ಒಬ್ಬ ಉದಾತ್ತ ಜೀವಿ ಹೇಗೆ ಎಂದು ನಾನು ಕಲಿಸಿದೆ. ಅಭಿವೃದ್ಧಿ ಹೊಂದಿದ
ಅಧ್ಯಾಪಕರೊಂದಿಗೆ. ಒಬ್ಬ ಶಿಕ್ಷಕನು ತನ್ನ ಶಿಷ್ಯರ ಬಗ್ಗೆ ಸಹಾನುಭೂತಿಯಿಂದ ಮಾಡಬೇಕು,
ಅವರ ಸಂತೋಷವನ್ನು ಬಯಸುತ್ತಾನೆ ಮತ್ತು ಅವರ ಬಗ್ಗೆ ಸಹಾನುಭೂತಿಯಿಂದ, ನಾನು ನಿಮಗಾಗಿ
ಮಾಡಿದ್ದೇನೆ. ಮರಗಳ ಬೇರುಗಳು ಇಲ್ಲಿವೆ, ಇಲ್ಲಿ ಖಾಲಿ ಕೋಣೆಗಳಿವೆ. ಧ್ಯಾನವನ್ನು
ಅಭ್ಯಾಸ ಮಾಡಿ, ಆನಂದ, ನಿರ್ಲಕ್ಷ್ಯ ವಹಿಸಬೇಡಿ, ನಂತರ ವಿಷಾದಿಸಬೇಕಾಗಿಲ್ಲ. ನಿಮಗಾಗಿ
ನನ್ನ ಸೂಚನೆ ಇಲ್ಲಿದೆ.ಆದ್ದರಿಂದ ಅದೃಷ್ಟವಂತರು ಮಾತನಾಡಿದರು. ತೃಪ್ತಿಪಟ್ಟು, ಪೂಜ್ಯ
ಆನಾಂದನು ಅದೃಷ್ಟವಂತನ ಮಾತುಗಳನ್ನು ಕಂಡು ಸಂತೋಷಪಡುತ್ತಾನೆ.
55) Classical Kazakh-Классикалық қазақ,
MN
152 Indriyabhāvanā Sutta - факультеттердің дамуы -
[Индия: Факультеттер | bhāvanā: даму]
Мен де естідім:
Осыған орай Фортун Гаджаалада бамбук тоғайына қоныстанды. Осыған орай,
Уттараның Брахманы мен Парасивиядағы тәртіпті Fortune алаңдатады және
жағдайға байланысты, достарымен және сарай қызметкерлерімен сәлемдесу.
Осы сыпайы амандасудан кейін ол бір жағына отырды. Бұл шаралар келесі
көмекке қолданылады:
- Уттара, Брахман Парасивия өзінің шәкірттеріне факультеттерді дамытуды
үйрете ме?
- Ия, Сьер Готама, Брахмин Парасивия өзінің шәкірттеріне факультеттердің
дамуын үйретеді.
- Уттара, Брахман Парасивия өзінің шәкірттеріне факультеттерді дамытуды
қалай үйретеді?
- Мен айтпаймын, Сьер Готама, мұны істей алатындар бар, бірақ көп немесе
көп емес. Міне, Сьер Готама, Брахмин Парасивия өзінің шәкірттеріне
факультеттерді дамытуды қалай үйретеді.
- Осы ереже үшін, Уттара, сонда Брахмин Парасивия айтқандай, соқыр адам
қабілеттерін дамытар еді, ал саңыраулар қабілеттерін дамытқан болар еді.
Егер сіз өзіңіздің өміріңізді өзгерткіңіз келсе, сіз әлемге қызықпайтын
адамдарды көбірек тарта аласыз.
Бұл жағдайда қастандықтың қазіргі ісі аяқталды, алдау, кірпіштер,
негіздер, іздер, абдырап қалды. Парасивияның жас Брахман Уттара шәкірті
болып қалғанын көрген сәттілік, үнсіз отырды, алаңдап, иықтары салбырап,
басын иіп, қайғыға батып, абыржып отырды:
- Сонымен, Брахман Парасивия өзінің шәкірттерін оқытатын қабілеттердің
дамуы - бұл таңдалған нәрсе, ал асыл жаратылыстардың Пәніндегі
факультеттердің жоғарғы дамуы басқа.
- Қазір уақыт, уа, бақыт. Қазіргі уақытта ол тәртіптік тәртіпке қатысты
болса, бірінші сатыдағы сотқа бағынады. Жоғарыда алғаш рет зейнетке
шыққан көріпкел.
- Олай болса, Ананда, тыңдап, абай бол. Жемістер сатылады.
- Иә, Бханте, құрметті andaнанда алып келіңіз. Сонда Бақыт:
Ананда, асыл жаратылыстардың Пәніндегі қабілеттердің жоғары дамуы
дегеніміз не? Бұл жағдайда Ānanda форманы көзімен көріп, сплик деген не
пайда болады, жағымсыз не пайда болады, ал спху мен жағымсыз не пайда
болады және бхикху. Ол түсінеді: «Менің бойымда үрейлі нәрсе пайда
болды, жағымсыз нәрсе пайда болды немесе жағымсыз және жағымсыз нәрсе
пайда болды. Мұны шартты түрде, дөрекі, әдеп сақтайтын адамдар айтты.
Бірақ бұл бейбіт, бұл керемет: теңдік. ‘Екінші жағынан, орындықты
таратушы және киім, орындықты таратушы және киім, немесе орындықты
таратушы және кезек киетін киім Тоқтату және теңдік орнайды. Ананда
сияқты, көзбен көру қабілеті бар адам оларды жабу арқылы оларды аша
алады, әйтпесе оларды ашқан жағдайда да оларды тез жауып тастай алады. ,
пайда болған жағымды таңдау, пайда болған жағымсыз таңдау немесе пайда
болған жағымды және жағымсыз таңдау, сондай-ақ тез, дәл сондай
жылдамдықпен Тыныштық пен теңдік басталады. Міне, Ананда, мүше
мемлекеттерге арналған конвенциялар нысаны туралы есеп шеңберінде
Жоғарғы Соттың тәртібін қолдану туралы не айтылады.
Сонымен қатар, andananda құлақпен дыбысты естігенде, не шипылдайды, не
жағымсыз, не қосылыс және жағымсыз нәрсе бхукуда пайда болады. Ол
түсінеді: «Менің бойымда үрейлі нәрсе пайда болды, жағымсыз нәрсе пайда
болды немесе менікі мен жағымсыз нәрсе пайда болды. Бұл шартты түрде,
дөрекі, әдепті адамдар өмір сүреді. Бірақ бұл бейбіт, бұл керемет:
теңдік. ‘Екінші жағынан, орындықты таратқышта киім жоқ, киім таратушы
орындықта киім жылтырлығы мен кезек тоқтайды, ал киім теңдік орнайды.
Дәл сол сияқты, Ананда, және ертең және мықты денсаулық саусақтарын
қағып алуы мүмкін, қалай болғанда да, ол тез, дәл сондай тез, пайда
болған таңдалған жағымды нәрсе - пайда болған жағымсыз таңдау немесе
пайда болған жағымды және жағымсыз таңдау тыныштық пен теңдік орнайды.
Міне, Ананда, біз асыл жаратылыстың Пәнінде құлақ білетін дыбыстарға
қатысты қабілеттердің жоғары дамуы деп атаймыз.
Сонымен
қатар, аньда, мұрынмен иісті иіскеп, жағымды, жағымсыз не жағымсыз және
жағымсыз нәрсені иіс сезуде. Ол түсінеді: ‘жағымды нәрсе пайда болды,
жағымсыз нәрсе пайда болды немесе жағымды және жағымсыз нәрсе менде
пайда болды. Бұл шартты, дөрекі, тәуелді түрде пайда болады. Бірақ бұл
бейбіт, бұл керемет: теңдік. ‘ Осымен пайда болған жағымды нәрсе, пайда
болған жағымсыз нәрсе немесе пайда болған жағымды және жағымсыз нәрсе
тоқтап, теңдік орнайды. Дәл сол сияқты Ананда, су тамшылары ақырын
қисайған лотос жапырағында сырғып кетеді және сол жерде қалмайды, дәл
солай, қандай болса да, тез, дәл сондай жылдам, дәл сол сияқты оңай,
пайда болған жағымды нәрсе, пайда болған жағымсыз нәрсе немесе пайда
болған жағымды және жағымсыз нәрсе тоқтап, теңдік орнайды. Мұнда,
Ананда, асыл жаратылыс пәнінде мұрыннан білетін иістерге қатысты
қабілеттердің жоғарғы дамуы деп аталады.
Сонымен қатар, аньда, тілдің дәмін татып, ненің жағымды, не жағымсыз, не
жағымды және жағымсыз екенін сезініп, бхикуда пайда болады. Ол
түсінеді: ‘жағымды нәрсе пайда болды, жағымсыз нәрсе пайда болды немесе
жағымды және жағымсыз нәрсе менде пайда болды. Бұл шартты, қатал,
тәуелді түрде пайда болады. Бірақ бұл бейбіт, бұл керемет: теңдік. ‘
Осымен пайда болған жағымды нәрсе, пайда болған жағымсыз нәрсе немесе
пайда болған жағымды және жағымсыз нәрсе тоқтап, теңдік орнайды. Ханда
сияқты, дені сау адам тілінің ұшына жиналған сілекейді оңай төгіп
тастауы мүмкін, сол сияқты, ол қандай болса, сол сияқты тез, тез, дәл
сол сияқты оңай, пайда болған жағымды нәрсе, пайда болған жағымсыз нәрсе
немесе пайда болған жағымды және жағымсыз нәрсе тоқтап, теңдік орнайды.
Мұнда, Ананда, асыл жаратылыстардың пәні бойынша, тілдің білетін хош
иістеріне қатысты қабілеттердің жоғарғы дамуы деп аталады.
Сонымен қатар, аньда дене сезімін денеге тигізу арқылы не жағымды, не
жағымсыз, не жағымды және жағымсыз нәрселер бхикуда пайда болады. Ол
түсінеді: ‘жағымды нәрсе пайда болды, жағымсыз нәрсе пайда болды немесе
жағымды және жағымсыз нәрсе менде пайда болды. Бұл шартты, дөрекі,
тәуелді түрде пайда болады. Бірақ бұл бейбіт, бұл керемет: теңдік. ‘
Осымен пайда болған жағымды нәрсе, пайда болған жағымсыз нәрсе немесе
пайда болған жағымды және жағымсыз нәрсе тоқтап, теңдік орнайды. Ананда
сияқты, дені сау адам қолын созған қолын оңай соза алады немесе созылған
қолын дәл осылай тез арада, тез, дәл сондай оңай пайда болған жағымды
нәрсе, пайда болған жағымсыз нәрсе немесе пайда болған жағымды және
жағымсыз нәрсе тоқтап, теңдік орнайды. Міне, Ананда, асыл жаратылыстарды
тәрбиелеуде қабілеттердің денеге белгілі дене сезімдеріне қатысты
жоғары дамуы деп аталады.
Сонымен қатар, Ананда психикалық құбылысты ақылмен білгенде, не жағымды,
не жағымсыз, не ұнамды және жағымсыз екендігі бхикуда пайда болады. Ол
түсінеді: ‘жағымды нәрсе пайда болды, жағымсыз нәрсе пайда болды немесе
жағымды және жағымсыз нәрсе менде пайда болды. Бұл шартты, дөрекі,
тәуелді түрде пайда болады. Бірақ бұл бейбіт, бұл керемет: теңдік. ‘
Осымен пайда болған жағымды нәрсе, пайда болған жағымсыз нәрсе, пайда
болған жағымды және жағымсыз нәрсе тоқтап, теңдік орнайды. Ханда сияқты,
егер дені сау адам күні бойына қыздырылған темір табаға екі-үш тамшы су
тамызса, су тамшыларының құлауы баяу болуы мүмкін, бірақ олар тез
буланып кетеді. және пайда болатын жағымды нәрсе, пайда болған жағымсыз
нәрсе немесе жағымды және жағымсыз нәрсе, дәл сол сияқты, қалай болса
солай тез, дәл сондай тез, оңай жоғалып кетеді. пайда болған нәрсе
тоқтап, теңдік орнайды. Мұнда, Ананда, асыл жаратылыс пәнінде рух
білетін психикалық құбылыстарға қатысты қабілеттердің жоғарғы дамуы деп
аталады.
Ал
қалай, Ананда, сен жаттығуда жүрген адамсың ба, жолды ұстанасың ба? Бұл
жағдайда Āнанда көзбен нысанды көріп, жағымды нәрсе пайда болады,
жағымсыз нәрсе пайда болады немесе жағымды және жағымсыз нәрсе бхикуда
пайда болады. Ол пайда болған жағымды нәрседен, пайда болған жағымсыз
нәрседен немесе пайда болған жағымды және жағымсыз нәрседен ренжіп,
қорланып, жиіркенеді.
Дыбысты құлақпен естігенде жағымды нәрсе пайда болады, жағымсыз нәрсе
пайда болады немесе жағымды және жағымсыз нәрсе пайда болады. Ол пайда
болған жағымды нәрседен, пайда болған жағымсыз нәрседен немесе пайда
болған жағымды және жағымсыз нәрседен ренжіп, қорланып, жиіркенеді.
Мұрынмен иіс сезу арқылы жағымды нәрсе пайда болады, жағымсыз нәрсе
пайда болады немесе жағымды және жағымсыз нәрсе пайда болады. Ол пайда
болған жағымды нәрседен, пайда болған жағымсыз нәрседен немесе пайда
болған жағымды және жағымсыз нәрседен ренжіп, қорланып, жиіркенеді.
Дәмді тілмен дәмін тату арқылы ұнамды нәрсе пайда болады, жағымсыз нәрсе
пайда болады немесе жағымды және жағымсыз нәрсе пайда болады. Ол пайда
болған жағымды нәрседен, пайда болған жағымсыз нәрседен немесе пайда
болған жағымды және жағымсыз нәрседен ренжіп, қорланып, жиіркенеді.
Дене сезімін денеге тигізу арқылы жағымды нәрсе пайда болады, жағымсыз
нәрсе пайда болады немесе жағымды және жағымсыз нәрсе пайда болады. Ол
пайда болған жағымды нәрседен, пайда болған жағымсыз нәрседен немесе
пайда болған жағымды және жағымсыз нәрседен ренжіп, қорланып,
жиіркенеді.
Ақыл-оймен психикалық құбылыс туралы біле отырып, жағымды не пайда
болады, жағымсыз не пайда болады, не ұнамды және жағымсыз нәрсе пайда
болады. Ол пайда болған жағымды нәрседен, пайда болған жағымсыз нәрседен
немесе пайда болған жағымды және жағымсыз нәрседен ренжіп, қорланып,
жиіркенеді. Бұл Āнанда, қалай жаттығудағы адам, жолды ұстанатын адам.
Ал қалай, Ананда, қабілеттері дамыған асыл жан? Бұл жағдайда Āнанда
көзбен нысанды көріп, жағымды нәрсе пайда болады, жағымсыз нәрсе пайда
болады немесе жағымды және жағымсыз нәрсе бхикуда пайда болады. Егер ол
қаласа: ‘жиіркенішті нәрсені жиіркенішті сезінуім керек’ болса, онда
жиренішті нәрсені жиіркенішті сезіну керек. {1} Егер ол қаласа: ‘
жиіркенішті нәрсені жиіркенішті емес нәрсемен қабылдаңыз ‘, содан кейін
жиіркенішті емес нәрсені жиіркенішті қабылдау қалады. Егер ол: «Мен
жиіркенішті нәрсені жиіркенішті, ал жиіркенішті емес нәрсені қабылдауды
қаласам», - деп қаласа, онда жиіркенішті емес нәрсені жиіркенішті және
жағымсыз нәрселерде қабылдау керек. - жиренішті. Егер ол: «Мен
жиіркенішті нәрсені жиіркенішті және жиіркенішті емес нәрселер ретінде
қабылдауды қаласам», - деп қаласа, онда жиіркенішті нәрсені жиіркенішті
және жиіркенішті емес нәрселермен қабылдау керек. Ол қаласа:
‘жексұрыннан да, жиіркеніштен де аулақ бол, мен өзімнің тең пікірімді,
ақыл-ойымды және мұқият қырағылықты сақтауды қаласам’, демек, ол тең
дәрежеде, ақыл-ойда болады және мұқият қырағылықпен қалады .
Сонымен қатар, Ананда, құлақпен дыбысты естігенде жағымды не пайда
болады, жағымсыз не пайда болады немесе жағымды және жағымсыз нәрсе
пайда болады. Егер ол: «Мен жиіркенішті нәрсені жиіркенішті нәрсемен
қабылдауды қаласам», - деп қаласа, онда жиіркенішті емес нәрсені
жиіркенішті деп қабылдау керек. Егер ол: «Мен жиіркенішті емес нәрсені
түсінуімді қаласам», - деп қаласа, онда жиіркенішті емес нәрсені түсіну
керек. Егер ол: «Мен жиіркенішті нәрсені жиіркенішті, ал жиіркенішті
емес нәрсені қабылдауды қаласам», - деп қаласа, онда жиіркенішті емес
нәрсені жиіркенішті және жағымсыз нәрселерде қабылдау керек. -
жиренішті. Егер ол: «Мен жиіркенішті нәрсені жиіркенішті және
жиіркенішті емес нәрселер ретінде қабылдауды қаласам», - деп қаласа,
онда жиіркенішті нәрсені жиіркенішті және жиіркенішті емес нәрселермен
қабылдау керек. Ол қаласа: ‘жексұрыннан да, жиіркеніштен де аулақ бол,
мен өзімнің тең пікірімді, ақыл-ойымды және мұқият қырағылықты сақтауды
қаласам’, демек, ол тең дәрежеде, ақыл-ойда болады және мұқият
қырағылықпен қалады .
Сонымен
қатар, Ананда мұрынмен иіс сезу арқылы жағымды нәрсе пайда болады,
жағымсыз нәрсе пайда болады немесе жағымды және жағымсыз нәрсе пайда
болады. Егер ол: «Мен жиіркенішті нәрсені жиіркенішті нәрсемен
қабылдауды қаласам», - деп қаласа, онда жиіркенішті емес нәрсені
жиіркенішті деп қабылдау керек. Егер ол: «Мен жиіркенішті емес нәрсені
түсінуімді қаласам», - деп қаласа, онда жиіркенішті емес нәрсені түсіну
керек. Егер ол: «Мен жиіркенішті нәрсені жиіркенішті, ал жиіркенішті
емес нәрсені қабылдауды қаласам», - деп қаласа, онда жиіркенішті емес
нәрсені жиіркенішті және жағымсыз нәрселерде қабылдау керек. -
жиренішті. Егер ол: «Мен жиіркенішті нәрсені жиіркенішті және
жиіркенішті емес нәрселер ретінде қабылдауды қаласам», - деп қаласа,
онда жиіркенішті нәрсені жиіркенішті және жиіркенішті емес нәрселермен
қабылдау керек. Ол қаласа: ‘жексұрыннан да, жиіркеніштен де аулақ бол,
мен өзімнің тең пікірімді, ақыл-ойымды және мұқият қырағылықты сақтауды
қаласам’, демек, ол тең дәрежеде, ақыл-ойда болады және мұқият
қырағылықпен қалады .
Сонымен қатар, аньда, тілдің дәмін татып, жағымды нәрсе пайда болады,
жағымсыз нәрсе пайда болады немесе жағымды және жағымсыз нәрсе пайда
болады. Егер ол: «Мен жиіркенішті нәрсені жиіркенішті нәрсемен
қабылдауды қаласам», - деп қаласа, онда жиіркенішті емес нәрсені
жиіркенішті деп қабылдау керек. Егер ол: «Мен жиіркенішті емес нәрсені
түсінуімді қаласам», - деп қаласа, онда жиіркенішті емес нәрсені түсіну
керек. Егер ол: «Мен жиіркенішті нәрсені жиіркенішті, ал жиіркенішті
емес нәрсені қабылдауды қаласам», - деп қаласа, онда жиіркенішті емес
нәрсені жиіркенішті және жағымсыз нәрселерде қабылдау керек. -
жиренішті. Егер ол: «Мен жиіркенішті нәрсені жиіркенішті және
жиіркенішті емес нәрселер ретінде қабылдауды қаласам», - деп қаласа,
онда жиіркенішті нәрсені жиіркенішті және жиіркенішті емес нәрселермен
қабылдау керек. Ол қаласа: ‘жексұрыннан да, жиіркеніштен де аулақ бол,
мен өзімнің тең пікірімді, ақыл-ойымды және мұқият қырағылықты сақтауды
қаласам’, демек, ол тең дәрежеде, ақыл-ойда болады және мұқият
қырағылықпен қалады .
Сондай-ақ, аньда дене сезімін денеге тигізу арқылы жағымды нәрсе пайда
болады, жағымсыз нәрсе пайда болады немесе жағымды және жағымсыз нәрсе
пайда болады. Егер ол: «Мен жиіркенішті нәрсені жиіркенішті нәрсемен
қабылдауды қаласам», - деп қаласа, онда жиіркенішті емес нәрсені
жиіркенішті деп қабылдау керек. Егер ол: «Мен жиіркенішті емес нәрсені
түсінуімді қаласам», - деп қаласа, онда жиіркенішті емес нәрсені түсіну
керек. Егер ол: «Мен жиіркенішті нәрсені жиіркенішті, ал жиіркенішті
емес нәрсені қабылдауды қаласам», - деп қаласа, онда жиіркенішті емес
нәрсені жиіркенішті және жағымсыз нәрселерде қабылдау керек. -
жиренішті. Егер ол: «Мен жиіркенішті нәрсені жиіркенішті және
жиіркенішті емес нәрселер ретінде қабылдауды қаласам», - деп қаласа,
онда жиіркенішті нәрсені жиіркенішті және жиіркенішті емес нәрселермен
қабылдау керек. Ол қаласа: ‘жексұрыннан да, жиіркеніштен де аулақ бол,
мен өзімнің тең пікірімді, ақыл-ойымды және мұқият қырағылықты сақтауды
қаласам’, демек, ол тең дәрежеде, ақыл-ойда болады және мұқият
қырағылықпен қалады .
Сонымен қатар, Ананда психикалық құбылысты ақылмен білгенде жағымды не
пайда болады, жағымсыз не пайда болады, не ұнамды және ұнамсыз нәрсе
пайда болады. Егер ол: «Мен жиіркенішті нәрсені жиіркенішті нәрсемен
қабылдауды қаласам», - деп қаласа, онда жиіркенішті емес нәрсені
жиіркенішті деп қабылдау керек. Егер ол: «Мен жиіркенішті емес нәрсені
түсінуімді қаласам», - деп қаласа, онда жиіркенішті емес нәрсені түсіну
керек. Егер ол: «Мен жиіркенішті нәрсені жиіркенішті, ал жиіркенішті
емес нәрсені қабылдауды қаласам», - деп қаласа, онда жиіркенішті емес
нәрсені жиіркенішті және жағымсыз нәрселерде қабылдау керек. -
жиренішті. Егер ол: «Мен жиіркенішті нәрсені жиіркенішті және
жиіркенішті емес нәрселер ретінде қабылдауды қаласам», - деп қаласа,
онда жиіркенішті нәрсені жиіркенішті және жиіркенішті емес нәрселермен
қабылдау керек. Ол қаласа: ‘жексұрыннан да, жиіркеніштен де аулақ бол,
мен өзімнің тең пікірімді, ақыл-ойымды және мұқият қырағылықты сақтауды
қаласам’, демек, ол тең дәрежеде, ақыл-ойда болады және мұқият
қырағылықпен қалады . Міне, Ананда, қабілеті дамыған асыл адам қандай.
Сонымен,
Ананда, мен асыл жаратылыс пәні бойынша факультеттердің жоғарғы дамуын
оқыдым, мен қалай жаттығуда адам екенімді, жолды қуып келе жатқан адамды
үйреттім, асыл адам болуды үйреттім. дамыған факультеттерімен. Мұғалім
шәкірттеріне жанашырлықпен, олардың бақытына жету үшін және оларға
жанашырлықпен қарау үшін жасайтын барлық нәрсені мен саған жасадым. Міне
ағаштардың тамыры, мында бос бөлмелер. Медитациямен айналысыңыз,
ананда, немқұрайлы қарамаңыз, кейін өкінбеңіз. Міне, менің сізге берген
нұсқауым.
Осылайша сәттілік сөз сөйледі. Риза болған құрметті Āнанда Бақыттың
сөзіне қуанады.
Реми ұсынған аударма.
——— oOo ———
Дхамма сыйлық ретінде орналастырылған,
коммерциялық емес негізде еркін таратылуы керек.
—
Аудармашы пали тілінің маманы емес және қателіктер жібермеу үшін
бұрыннан бар аудармаларға жүгініңіз; ол аудармаға еніп кетуі мүмкін
қателер минималды деп үміттенеді.
Бұл жұмыс Creative Commons 4.0 халықаралық лицензиясына сәйкес келеді
бірдей шарттарда атрибуциямен, коммерциялық емес пайдаланумен және ортақ
пайдаланумен.
Indriyabhāvanā Sutta - факультеттердің дамуы
Сонымен, Ананда, мен асыл жаратылыс пәндеріндегі факультеттердің жоғарғы
дамуын оқыттым, қалай жаттығуда адам болатынын, жолды ұстанатын
біреуді, мен қалайша асыл адам екенімді үйреттім. дамыған
факультеттерімен. Мұғалім шәкірттеріне жанашырлықпен, олардың бақытына
жету үшін және оларға жанашырлықпен қарау үшін жасайтын барлық нәрсені
мен саған жасадым. Міне ағаштардың тамыры, мында бос бөлмелер.
Медитациямен айналысыңыз, ананда, немқұрайлы қарамаңыз, кейін өкінбеңіз.
Міне, менің сізге берген нұсқауым, сөйтіп, сәттілік тіледі. Риза болған
құрметті Āнанда Бақыттың сөзіне қуанады.
56) Classical Khmer- ខ្មែរបុរាណ,
MN
152 អ៊ិនរីរីបាប៊ីវណ្ណសុត្ថា - ការអភិវឌ្ឍស្ថាប័ន -
[Indriya: មហាវិទ្យាល័យ | bhāvanā: ការអភិវឌ្ឍ]
ខ្ញុំបាន hear ដូច្នេះ:
ក្នុងឱកាសនេះសំណាងបានតាំងទីលំនៅនៅGajaṅgalāក្នុងព្រៃឫស្សី។
ក្នុងឱកាសនេះព្រាហ្មណ៍អ៊ូតារ៉ានិងវិន័យនៃផារសៀវីមានបញ្ហាដោយសំណាងហើយដូចករណីនេះដែរតាមរយៈការផ្លាស់ប្តូរការស្វាគមន៍របស់មិត្តភក្តិនិងអ្នកនាំពាក្យ។
បន្ទាប់ពីការផ្លាស់ប្តូរការស្វាគមន៍គួរសមនេះលោកបានអង្គុយចុះមួយចំហៀង។
វិធានការណ៍ទាំងនេះអនុវត្តចំពោះជំនួយដែលបានផ្តល់៖
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អ៊ូតារ៉ាតើព្រាហ្មណ៍ផារុសៀវីបង្រៀនសិស្សរបស់គាត់នូវការអភិវឌ្ឍនៃសភាវៈដែរឬទេ?
- មែនហើយសយហ្គូតាម៉ា,
ព្រះព្រហ្មព្រាហ្មណ៍ភីវរីយ៉ាបង្រៀនសិស្សរបស់គាត់នូវការអភិវឌ្ឍនៃសភាវៈ។
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ហើយតើអ៊ូតារ៉ាតើព្រះព្រហ្មព្រាហ្មណ៍ពុទ្ធិយាបង្រៀនសិស្សរបស់គាត់ពីការអភិវឌ្ឍនៃសភាវៈដូចម្តេច?
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ខ្ញុំមិននិយាយថាសៃហ្គូតាម៉ាមានអ្នកខ្លះដែលអាចធ្វើបានដូចគ្នាប៉ុន្តែមិនមានច្រើនឬច្រើនទេ។
ត្រង់នេះព្រះសម្មាសម្ពុទ្ធជាវិធីដែលព្រះព្រហ្មព្រាហ្មណ៍បានបង្រៀនសិស្សរបស់ព្រះអង្គនូវការអភិវឌ្ឍនៃសភាវៈ។
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សម្រាប់គោលបំណងនៃបទប្បញ្ញត្តិនេះអ៊ូតារ៉ាបន្ទាប់មកយោងទៅតាមអ្វីដែលព្រាហ្មណ៍ផារូស្យាយ៉ានិយាយថាមនុស្សខ្វាក់អាចនឹងមានការរីកចម្រើនខាងកាយវិការហើយមនុស្សថ្លង់នឹងមានការអភិវឌ្ឍបញ្ញា។
ប្រសិនបើអ្នកចង់ផ្លាស់ប្តូរជីវិតរបស់អ្នកអ្នកនឹងអាចទាក់ទាញមនុស្សកាន់តែច្រើនដែលមិនចាប់អារម្មណ៍លើពិភពលោក។
ក្នុងករណីនេះករណីវិន័យនៃការធ្វើឃាតបានបញ្ចប់ការបោកបញ្ឆោតឥដ្ឋមូលដ្ឋានដានស្នាមវង្វេងស្មារតី។
ភ័ព្វសំណាងដោយឃើញថាព្រះនាងព្រាហ្មណ៍យុត្ថារ៉ាជាសិស្សរបស់ពោធិរិយាទេវីនៅតែអង្គុយស្ងៀមមិនដាច់ពីមាត់ស្មាទំលាក់ក្បាលអោនក្បាលក្រៀមក្រំនិងវង្វេងស្មារតីបាននិយាយទៅកាន់ព្រះអានន្ទថាៈ
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អាណាន់ដាការអភិវឌ្ឍនៃសភាវៈដែលព្រាហ្មណ៍ពោធិសាវរីយ៉ាបង្រៀនសិស្សរបស់គាត់គឺជារឿងមួយដែលត្រូវបានជ្រើសរើសប៉ុន្តែការអភិវឌ្ឍន៍ខ្ពស់បំផុតនៃសភាវៈនៅក្នុងវិន័យនៃមនុស្សថ្លៃថ្នូរគឺជារឿងមួយទៀត។
- ពេលនេះគឺជាពេលវេលាហើយ។
សម្រាប់ពេលបច្ចុប្បន្ននេះវាស្ថិតនៅក្រោមអំណាចនៃតុលាការដំបូងក្នុងករណីវិន័យនៃវិន័យ។
ខាងលើគឺជាគ្រូទាយដែលបានចូលនិវត្តន៍ជាលើកដំបូង។
- ក្នុងករណីនោះអាណាន់ដាស្តាប់ហើយប្រយ័ត្ន។ ផ្លែឈើត្រូវបានលក់។
- មែនហើយBhantéសូមនាំយកអានន្ទដាន។ អ្នកសំណាងបាននិយាយថា៖
ហើយអាណាន់ដាដែលជាការអភិវឌ្ឍន៍ខ្ពស់បំផុតនៃមហាវិទ្យាល័យក្នុងវិន័យរបស់ពួកអភិជន។
ក្នុងនេះĀនន្ទដាដោយឃើញទម្រង់ដោយភ្នែកតើអ្វីជាការពុះកញ្ជ្រោលលេចឡើងអ្វីដែលមិនរីករាយលេចឡើងឬអ្វីដែលពុះនិងមិនរីករាយលេចចេញនៅនិងបព្វជិត។
គាត់យល់ថា៖“
អ្វីដែលគួរឱ្យខ្លាចបានលេចចេញអ្វីដែលមិនល្អបានលេចចេញមកឬអ្វីដែលស្រឡាំងកាំងនិងមិនល្អបានលេចមកលើខ្ញុំ។
ដែលនិយាយថាមានលក្ខខណ្ឌគួរសមជាងនេះរស់នៅដោយសុជីវធម៌។
ប៉ុន្តែនេះគឺជាសន្តិភាព, នេះគឺអស្ចារ្យ: សមភាព។
ម៉្យាងវិញទៀតអ្នកចែកចាយកៅអីនិងសម្លៀកបំពាក់អ្នកចែកចាយកៅអីនិងសម្លៀកបំពាក់ឬអ្នកចែកចាយកៅអីនិងសម្លៀកបំពាក់ជួរឈប់និងឈុតសមធម៌។
ដូចគ្នានឹងអាណាន់បុរសម្នាក់ដែលមានអំណោយទានជាមួយនឹងការមើលឃើញដោយបិទទ្វារអាចបើកឱ្យពួកគេបានបើមិនដូច្នោះទេការបើកវាអាចបិទពួកគេតាមរបៀបដូចគ្នាទោះបីវាយ៉ាងម៉េចក៏ដោយ។
គ្រាន់តែជាការឆាប់រហ័សគ្រាន់តែជាជម្រើសរីករាយដែលបានលេចចេញជាជម្រើសមិនល្អដែលបានលេចចេញមកឬជម្រើសរីករាយនិងមិនល្អដែលបានលេចចេញនូវឈុតនិងភាពស្មើគ្នា។
អាណាន់ដាគឺជាអ្វីដែលទាក់ទងនឹងការអនុវត្តវិន័យរបស់តុលាការកំពូលក្នុងក្របខ័ណ្ឌនៃរបាយការណ៍ស្តីពីទំរង់នៃអនុសញ្ញាសម្រាប់រដ្ឋជាសមាជិក។
លើសពីនេះទៀតអាណាន់ដាលើការលឺសំលេងជាមួយនឹងត្រចៀកអ្វីដែលមានរាងពងក្រពើអ្វីដែលមិនសប្បាយចិត្តឬអ្វីដែលពុះកញ្ជ្រោលនិងមិនរីករាយលេចឡើងនៅក្នុងភិក្ខុ។
គាត់យល់ថា:“
អ្វីដែលគួរឱ្យខ្លាចបានលេចចេញអ្វីដែលមិនល្អបានលេចចេញមកឬអ្វីដែលស្រឡះនិងមិនរីករាយបានលេចចេញមកក្នុងខ្លួនខ្ញុំ។
ដែលនិយាយដោយមានល័ក្ខខ័ណ្ឌអ្នករស់នៅដោយសុជីវធម៌។ ប៉ុន្តែនេះគឺជាសន្តិភាព,
នេះគឺអស្ចារ្យ: សមភាព។
ម៉្យាងវិញទៀតអ្នកចែកចាយកៅអីមិនមានសម្លៀកបំពាក់សម្លៀកបំពាក់អ្នកចែកកៅអីពីសម្លៀកបំពាក់អូលដែលចែងចាំងនិងជួរសំលៀកបំពាក់បានឈប់ហើយ
សមធម៌កំណត់ក្នុង។ គ្រាន់តែដូចជា,
អានន្ទនិងថ្ងៃស្អែកនិងសុខភាពល្អអាចត្រូវបានផ្តិតយកម្រាមដៃរបស់ពួកគេនៅក្នុងវិធីដូចគ្នាអ្វីក៏ដោយវាគឺគ្រាន់តែជាការយ៉ាងឆាប់រហ័សគ្រាន់តែជាការយ៉ាងឆាប់រហ័សគ្រាន់តែជារឿងរីករាយដែលបានជ្រើសរើសដែលបានកើតឡើង
ជម្រើសមិនល្អដែលបានបង្ហាញខ្លួនឬជម្រើសរីករាយនិងមិនល្អដែលបានលេចចេញនូវឈុតនិងភាពស្មើគ្នា។
អាណាន់ដាគឺជាអ្វីដែលយើងហៅថាវិន័យរបស់សត្វអភិជនគឺជាការអភិវឌ្ឍន៍ខ្ពស់បំផុតនៃឥរិយាបទទាក់ទងនឹងសំលេងដែលអាចដឹងបានតាមរយៈត្រចៀក។
លើសពីនេះទៀតអាណាន់ដាដោយក្លិនក្លិនជាមួយនឹងច្រមុះតើអ្វីដែលរីករាយអ្វីដែលមិនរីករាយឬអ្វីដែលរីករាយនិងមិនរីករាយលេចឡើងនៅក្នុងព្រះពុទ្ធសាសនា។
គាត់យល់ថាៈ What
អ្វីដែលរីករាយបានកើតឡើងអ្វីដែលមិនរីករាយបានកើតឡើងឬអ្វីដែលរីករាយនិងមិនរីករាយបានកើតឡើងចំពោះខ្ញុំ។
ហើយវាមានលក្ខខ័ណជាស្ពាន់ដែលកើតឡើងតាមលក្ខណៈដែលពឹងផ្អែក។
ប៉ុន្តែនេះគឺសន្តិភាពនេះល្អប្រសើរបំផុតគឺសមភាព។
ជាមួយនោះរឿងរីករាយដែលបានកើតឡើងរឿងមិនល្អដែលបានកើតឡើងឬវត្ថុរីករាយនិងមិនល្អដែលបានកើតឡើងហើយឈប់សមហេតុផលនៅក្នុង។
ដូចគ្នានឹងអាណ្ណាដាតំណក់ទឹកអណ្តែតលើស្លឹកឈូករាបស្មើរហើយកុំនៅទីនោះតាមរបៀបដដែលទោះបីវាណាក៏ដោយអោយតែលឿនលឿនដូចលឿន
យ៉ាងងាយ, រឿងរីករាយដែលបានកើតឡើង, រឿងមិនល្អដែលបានកើតឡើង,
ឬរឿងរីករាយនិងមិនល្អដែលបានកើតឡើងឈប់និងសំណុំសមភាព។
នៅទីនេះអាណាន់ដាគឺជាអ្វីដែលគេហៅថាវិន័យរបស់សត្វអភិជនគឺជាការអភិវឌ្ឍន៍ខ្ពស់បំផុតនៃឥរិយាបថទាក់ទងនឹងក្លិនដែលអាចដឹងបានតាមរយៈច្រមុះ។
លើសពីនេះទៀតអាណាន់ដាដោយភ្លក់រសជាតិជាមួយអណ្តាតអ្វីដែលរីករាយអ្វីដែលមិនរីករាយឬអ្វីដែលរីករាយនិងមិនរីករាយលេចឡើងនៅក្នុងភិក្ខុ។
គាត់យល់ថាៈ What
អ្វីដែលរីករាយបានកើតឡើងអ្វីដែលមិនរីករាយបានកើតឡើងឬអ្វីដែលរីករាយនិងមិនរីករាយបានកើតឡើងចំពោះខ្ញុំ។
ហើយវាមានលក្ខខ័ណជាស្ពាន់ដែលកើតឡើងតាមលក្ខណៈដែលពឹងផ្អែក។
ប៉ុន្តែនេះគឺសន្តិភាពនេះល្អប្រសើរបំផុតគឺសមភាព។
ជាមួយនោះអ្វីដែលរីករាយដែលបានកើតឡើងវត្ថុមិនល្អដែលបានកើតឡើងឬវត្ថុរីករាយនិងមិនល្អដែលបានកើតឡើងហើយឈប់សមហេតុផលនៅក្នុង។
ដូចគ្នានឹងអាណាន់បុរសដែលមានសុខភាពល្អអាចបញ្ចេញទឹកមាត់ដែលប្រមូលបាននៅលើចុងអណ្តាតរបស់គាត់តាមរបៀបដូចគ្នាទោះបីមានអ្វីក៏ដោយវាលឿនលឿនដូច
យ៉ាងងាយ, រឿងរីករាយដែលបានកើតឡើង, រឿងមិនល្អដែលបានកើតឡើង,
ឬរឿងរីករាយនិងមិនល្អដែលបានកើតឡើងឈប់និងសំណុំសមភាព។
នៅទីនេះអាណាន់ដាត្រូវបានគេហៅថានៅក្នុងវិន័យរបស់សត្វអភិជនគឺជាការអភិវឌ្ឍន៍ខ្ពស់បំផុតនៃឥរិយាបទទាក់ទងទៅនឹងរសជាតិដែលអាចដឹងបានតាមរយៈអណ្តាត។
លើសពីនេះទៀតដាណាន់ដោយការប៉ះនឹងអារម្មណ៍រាងកាយជាមួយនឹងអ្វីដែលរីករាយអ្វីដែលមិនរីករាយឬអ្វីដែលរីករាយនិងមិនរីករាយលេចឡើងនៅក្នុងព្រះពុទ្ធសាសនា។
គាត់យល់ថាៈ What
អ្វីដែលរីករាយបានកើតឡើងអ្វីដែលមិនរីករាយបានកើតឡើងឬអ្វីដែលរីករាយនិងមិនរីករាយបានកើតឡើងចំពោះខ្ញុំ។
ហើយវាមានលក្ខខ័ណជាស្ពាន់ដែលកើតឡើងតាមលក្ខណៈដែលពឹងផ្អែក។
ប៉ុន្តែនេះគឺសន្តិភាពនេះល្អប្រសើរបំផុតគឺសមភាព។
ជាមួយនោះអ្វីដែលរីករាយដែលបានកើតឡើងវត្ថុមិនល្អដែលបានកើតឡើងឬវត្ថុរីករាយនិងមិនល្អដែលបានកើតឡើងហើយឈប់សមហេតុផលនៅក្នុង។
ដូចគ្នានឹងអាណាន់បុរសដែលមានសុខភាពល្អអាចលាតដៃឬលាតដៃលាតបានយ៉ាងងាយស្រួលតាមរបៀបដូចគ្នាទោះបីមានអ្វីក៏ដោយគ្រាន់តែលឿនគ្រាន់តែលឿនប៉ុណ្ណោះ
រឿងរីករាយដែលបានកើតឡើងរឿងមិនល្អដែលបានកើតឡើងឬរឿងរីករាយនិងមិនល្អដែលបានកើតឡើងហើយឈប់មានភាពស្មើគ្នា។
អាណាន់ដាណៈនេះជាអ្វីដែលគេហៅថាវិន័យរបស់សត្វអភិជនគឺជាការអភិវឌ្ឍន៍ខ្ពស់បំផុតនៃឥរិយាបថដែលទាក់ទងទៅនឹងកាយវិការដែលដឹងដោយរាងកាយ។
លើសពីនេះទៀតអាណាន់ដាលើការដឹងអំពីបាតុភូតផ្លូវចិត្តជាមួយចិត្តតើអ្វីដែលរីករាយអ្វីដែលមិនរីករាយឬអ្វីដែលរីករាយនិងមិនរីករាយលេចឡើងនៅក្នុងព្រះពុទ្ធសាសនា។
គាត់យល់ថាៈ What
អ្វីដែលរីករាយបានកើតឡើងអ្វីដែលមិនរីករាយបានកើតឡើងឬអ្វីដែលរីករាយនិងមិនរីករាយបានកើតឡើងចំពោះខ្ញុំ។
ហើយវាមានលក្ខខ័ណជាស្ពាន់ដែលកើតឡើងតាមលក្ខណៈដែលពឹងផ្អែក។
ប៉ុន្តែនេះគឺសន្តិភាពនេះល្អប្រសើរបំផុតគឺសមភាព។
ជាមួយនោះរឿងរីករាយដែលបានកើតឡើងរឿងមិនល្អដែលបានកើតឡើងរឿងរីករាយនិងមិនល្អដែលបានកើតឡើងហើយឈប់មានភាពសមហេតុសមផល។
ដូចគ្នានឹងអាណ្ណានដែរប្រសិនបើបុរសមានសុខភាពល្អទម្លាក់ទឹកពីរទៅបីដំណក់លើខ្ទះដែកដែលគេកំដៅពេញមួយថ្ងៃការធ្លាក់ចុះនៃតំណក់ទឹកអាចយឺតប៉ុន្តែពួកគេនឹងហួតយ៉ាងលឿន។
ហើយនឹងរលាយបាត់ទៅតាមរបៀបដដែលទោះបីវាជាអ្វីក៏ដោយវាគ្រាន់តែជាការឆាប់ជាអ្វីដែលរីករាយដែលបានកើតឡើងរឿងមិនល្អដែលបានកើតឡើងឬរឿងរីករាយនិងមិនល្អ
ដែលលេចចេញជារូបរាងហើយមានភាពស្មើគ្នា។
នៅទីនេះអាណាន់ដាត្រូវបានគេហៅថានៅក្នុងវិន័យរបស់ពួកអភិជនគឺជាការអភិវឌ្ឍន៍ខ្ពស់បំផុតនៃឥរិយាបទទាក់ទងនឹងបាតុភូតផ្លូវចិត្តដែលដឹងតាមរយៈវិញ្ញាណ។
អាណាន់ដាតើអ្នកជាមនុស្សម្នាក់ក្នុងការបណ្តុះបណ្តាលនរណាម្នាក់ដែលដើរតាមមាគ៌ានេះ?
ម្នាលអានន្ទក្នុងនេះឃើញនូវរូបដោយភ្នែកតើអ្វីជាទីរីករាយលេចចេញនូវអ្វីដែលមិនរីករាយឬអ្វីដែលរីករាយនិងមិនរីករាយលេចឡើងក្នុងភិក្ខុ។
គាត់មានអារម្មណ៍អាក់អន់ចិត្តអាម៉ាស់មុខនិងស្អប់ខ្ពើមចំពោះរឿងរីករាយដែលបានកើតឡើងរឿងមិនល្អដែលកើតឡើងឬរឿងរីករាយនិងមិនល្អដែលបានកើតឡើង។
នៅពេលលឺសំលេងជាមួយនឹងត្រចៀកអ្វីដែលរីករាយលេចឡើងអ្វីដែលមិនល្អលេចឡើងឬអ្វីដែលរីករាយនិងមិនរីករាយលេចឡើង។
គាត់មានអារម្មណ៍អាក់អន់ចិត្តអាម៉ាស់មុខនិងស្អប់ខ្ពើមចំពោះរឿងរីករាយដែលបានកើតឡើងរឿងមិនល្អដែលកើតឡើងឬរឿងរីករាយនិងមិនល្អដែលបានកើតឡើង។
តាមរយៈការហិតក្លិនក្លិនច្រមុះជាមួយនឹងអ្វីដែលរីករាយលេចឡើងអ្វីដែលមិនល្អលេចឡើងឬអ្វីដែលរីករាយនិងមិនល្អលេចឡើង។
គាត់មានអារម្មណ៍អាក់អន់ចិត្តអាម៉ាស់មុខនិងស្អប់ខ្ពើមចំពោះរឿងរីករាយដែលបានកើតឡើងរឿងមិនល្អដែលកើតឡើងឬរឿងរីករាយនិងមិនល្អដែលបានកើតឡើង។
ដោយភ្លក់រសជាតិជាមួយអណ្តាតអ្វីដែលរីករាយលេចឡើងអ្វីដែលមិនល្អលេចឡើងឬអ្វីដែលរីករាយនិងមិនល្អលេចឡើង។
គាត់មានអារម្មណ៍អាក់អន់ចិត្តអាម៉ាស់មុខនិងស្អប់ខ្ពើមចំពោះរឿងរីករាយដែលបានកើតឡើងរឿងមិនល្អដែលកើតឡើងឬរឿងរីករាយនិងមិនល្អដែលបានកើតឡើង។
តាមរយៈការប៉ះនឹងអារម្មណ៍រាងកាយជាមួយនឹងអ្វីដែលរីករាយលេចឡើងអ្វីដែលមិនល្អលេចឡើងឬអ្វីដែលរីករាយនិងមិនរីករាយលេចឡើង។
គាត់មានអារម្មណ៍អាក់អន់ចិត្តអាម៉ាស់មុខនិងស្អប់ខ្ពើមចំពោះរឿងរីករាយដែលបានកើតឡើងរឿងមិនល្អដែលកើតឡើងឬរឿងរីករាយនិងមិនល្អដែលបានកើតឡើង។
តាមរយៈការដឹងអំពីបាតុភូតផ្លូវចិត្តជាមួយចិត្តតើអ្វីដែលរីករាយលេចឡើងអ្វីដែលមិនល្អលេចឡើងឬអ្វីដែលរីករាយនិងមិនល្អលេចឡើង។
គាត់មានអារម្មណ៍អាក់អន់ចិត្តអាម៉ាស់មុខនិងស្អប់ខ្ពើមចំពោះរឿងរីករាយដែលបានកើតឡើងរឿងមិនល្អដែលកើតឡើងឬរឿងរីករាយនិងមិនល្អដែលបានកើតឡើង។
អាណាន់នេះជារបៀបដែលអ្នកជាមនុស្សម្នាក់ក្នុងការបណ្តុះបណ្តាលនរណាម្នាក់ដែលដើរតាមមាគ៌ា។
ហើយតើអាណាន់គឺជាមនុស្សម្នាក់ប្រកបដោយភាពថ្លៃថ្នូរជាមួយនឹងមហាវិទ្យាល័យដែលបានអភិវឌ្ឍយ៉ាងដូចម្តេច?
ម្នាលអានន្ទក្នុងនេះឃើញនូវរូបដោយភ្នែកតើអ្វីជាទីរីករាយលេចចេញនូវអ្វីដែលមិនរីករាយឬអ្វីដែលរីករាយនិងមិនរីករាយលេចឡើងក្នុងភិក្ខុ។
ប្រសិនបើគាត់ប្រាថ្នាថាៈខ្ញុំនៅតែយល់ថាមិនគួរស្អប់ខ្ពើមចំពោះអ្វីដែលគួរស្អប់ខ្ពើមនោះវានៅតែត្រូវយល់ឃើញថាមិនមែនជាអ្វីដែលគួរស្អប់ខ្ពើមចំពោះអ្វីដែលគួរស្អប់ខ្ពើមនោះទេ។
យល់ឃើញថាគួរស្អប់ខ្ពើមចំពោះអ្វីដែលមិនគួរស្អប់ខ្ពើម
‘បន្ទាប់មកវានៅតែត្រូវយល់ឃើញថាគួរស្អប់ខ្ពើមចំពោះអ្វីដែលមិនគួរស្អប់ខ្ពើម។
ប្រសិនបើគាត់ប្រាថ្នាថាៈខ្ញុំនៅតែយល់ថាមិនគួរស្អប់ខ្ពើមនូវអ្វីដែលគួរស្អប់ខ្ពើមនិងអ្វីដែលមិនគួរស្អប់ខ្ពើម
‘ដូច្នេះវានៅតែយល់ថាមិនគួរស្អប់ខ្ពើមនូវអ្វីដែលគួរស្អប់ខ្ពើមនិងអ្វីដែលមិនគួរស្អប់ខ្ពើម។
-disgusting ។
ប្រសិនបើគាត់ប្រាថ្នាថាៈខ្ញុំនៅតែយល់ថាគួរស្អប់ខ្ពើមចំពោះអ្វីដែលគួរស្អប់ខ្ពើមនិងអ្វីដែលមិនគួរស្អប់ខ្ពើម
then
ដូច្នេះវានៅតែយល់ថាការស្អប់ខ្ពើមចំពោះអ្វីដែលគួរស្អប់ខ្ពើមនិងអ្វីដែលមិនគួរស្អប់ខ្ពើម។
ប្រសិនបើគាត់ប្រាថ្នាថាៈចៀសវាងទាំងការខ្ពើមរអើមនិងមិនស្អប់ខ្ពើមដែលខ្ញុំនៅតែប្រកាន់យកមានវិចារណញ្ញាណនិងមានវិចារណញ្ញាណដោយយកចិត្តទុកដាក់
‘បន្ទាប់មកគាត់នៅតែមានស្មារតីមិនលំអៀងមានវិចារណញ្ញាណនិងទទួលដោយការចេះពិចារណា។
។
លើសពីនេះទៀតអាណ្ណាននៅពេលលឺសំលេងដែលមានត្រចៀកអ្វីដែលរីករាយលេចចេញអ្វីដែលមិនរីករាយឬអ្វីដែលរីករាយនិងមិនរីករាយលេចឡើង។
ប្រសិនបើគាត់ប្រាថ្នាថាៈខ្ញុំនៅតែយល់ថាមិនគួរស្អប់ខ្ពើមចំពោះអ្វីដែលគួរស្អប់ខ្ពើមនោះវានៅតែត្រូវយល់ឃើញថាមិនស្អប់ខ្ពើមចំពោះអ្វីដែលគួរស្អប់ខ្ពើម។
ប្រសិនបើគាត់ប្រាថ្នាថាៈខ្ញុំនៅតែយល់ថាគួរស្អប់ខ្ពើមចំពោះអ្វីដែលមិនគួរស្អប់ខ្ពើមនោះវានៅតែត្រូវយល់ឃើញថាគួរស្អប់ខ្ពើមចំពោះអ្វីដែលមិនគួរស្អប់ខ្ពើម។
ប្រសិនបើគាត់ប្រាថ្នាថាៈខ្ញុំនៅតែយល់ថាមិនគួរស្អប់ខ្ពើមនូវអ្វីដែលគួរស្អប់ខ្ពើមនិងអ្វីដែលមិនគួរស្អប់ខ្ពើម
‘ដូច្នេះវានៅតែយល់ថាមិនគួរស្អប់ខ្ពើមនូវអ្វីដែលគួរស្អប់ខ្ពើមនិងអ្វីដែលមិនគួរស្អប់ខ្ពើម។
-disgusting ។
ប្រសិនបើគាត់ប្រាថ្នាថាៈខ្ញុំនៅតែយល់ថាគួរស្អប់ខ្ពើមចំពោះអ្វីដែលគួរស្អប់ខ្ពើមនិងអ្វីដែលមិនគួរស្អប់ខ្ពើម
then
ដូច្នេះវានៅតែយល់ថាការស្អប់ខ្ពើមចំពោះអ្វីដែលគួរស្អប់ខ្ពើមនិងអ្វីដែលមិនគួរស្អប់ខ្ពើម។
ប្រសិនបើគាត់ប្រាថ្នាថាៈចៀសវាងទាំងការខ្ពើមរអើមនិងមិនស្អប់ខ្ពើមដែលខ្ញុំនៅតែប្រកាន់យកមានវិចារណញ្ញាណនិងមានវិចារណញ្ញាណដោយយកចិត្តទុកដាក់
‘បន្ទាប់មកគាត់នៅតែមានស្មារតីមិនលំអៀងមានវិចារណញ្ញាណនិងទទួលដោយការចេះពិចារណា។
។
លើសពីនេះទៀតអាណាន់ដាដោយក្លិនក្លិនជាមួយច្រមុះអ្វីដែលរីករាយលេចចេញអ្វីដែលមិនល្អលេចឡើងឬអ្វីដែលរីករាយនិងមិនល្អលេចឡើង។
ប្រសិនបើគាត់ប្រាថ្នាថាៈខ្ញុំនៅតែយល់ថាមិនគួរស្អប់ខ្ពើមចំពោះអ្វីដែលគួរស្អប់ខ្ពើមនោះវានៅតែត្រូវយល់ឃើញថាមិនស្អប់ខ្ពើមចំពោះអ្វីដែលគួរស្អប់ខ្ពើម។
ប្រសិនបើគាត់ប្រាថ្នាថាៈខ្ញុំនៅតែយល់ថាគួរស្អប់ខ្ពើមចំពោះអ្វីដែលមិនគួរស្អប់ខ្ពើមនោះវានៅតែត្រូវយល់ឃើញថាគួរស្អប់ខ្ពើមចំពោះអ្វីដែលមិនគួរស្អប់ខ្ពើម។
ប្រសិនបើគាត់ប្រាថ្នាថាៈខ្ញុំនៅតែយល់ថាមិនគួរស្អប់ខ្ពើមនូវអ្វីដែលគួរស្អប់ខ្ពើមនិងអ្វីដែលមិនគួរស្អប់ខ្ពើម
‘ដូច្នេះវានៅតែយល់ថាមិនគួរស្អប់ខ្ពើមនូវអ្វីដែលគួរស្អប់ខ្ពើមនិងអ្វីដែលមិនគួរស្អប់ខ្ពើម។
-disgusting ។
ប្រសិនបើគាត់ប្រាថ្នាថាៈខ្ញុំនៅតែយល់ថាគួរស្អប់ខ្ពើមចំពោះអ្វីដែលគួរស្អប់ខ្ពើមនិងអ្វីដែលមិនគួរស្អប់ខ្ពើម
then
ដូច្នេះវានៅតែយល់ថាការស្អប់ខ្ពើមចំពោះអ្វីដែលគួរស្អប់ខ្ពើមនិងអ្វីដែលមិនគួរស្អប់ខ្ពើម។
ប្រសិនបើគាត់ប្រាថ្នាថាៈចៀសវាងទាំងការខ្ពើមរអើមនិងមិនស្អប់ខ្ពើមដែលខ្ញុំនៅតែប្រកាន់យកមានវិចារណញ្ញាណនិងមានវិចារណញ្ញាណដោយយកចិត្តទុកដាក់
‘បន្ទាប់មកគាត់នៅតែមានស្មារតីមិនលំអៀងមានវិចារណញ្ញាណនិងទទួលដោយការចេះពិចារណា។
។
លើសពីនេះទៀតអាណាន់ដាដោយភ្លក់រសជាតិជាមួយអណ្តាតអ្វីដែលរីករាយលេចចេញអ្វីដែលមិនល្អលេចឡើងឬអ្វីដែលរីករាយនិងមិនរីករាយលេចឡើង។
ប្រសិនបើគាត់ប្រាថ្នាថាៈខ្ញុំនៅតែយល់ថាមិនគួរស្អប់ខ្ពើមចំពោះអ្វីដែលគួរស្អប់ខ្ពើមនោះវានៅតែត្រូវយល់ឃើញថាមិនស្អប់ខ្ពើមចំពោះអ្វីដែលគួរស្អប់ខ្ពើម។
ប្រសិនបើគាត់ប្រាថ្នាថាៈខ្ញុំនៅតែយល់ថាគួរស្អប់ខ្ពើមចំពោះអ្វីដែលមិនគួរស្អប់ខ្ពើមនោះវានៅតែត្រូវយល់ឃើញថាគួរស្អប់ខ្ពើមចំពោះអ្វីដែលមិនគួរស្អប់ខ្ពើម។
ប្រសិនបើគាត់ប្រាថ្នាថាៈខ្ញុំនៅតែយល់ថាមិនគួរស្អប់ខ្ពើមនូវអ្វីដែលគួរស្អប់ខ្ពើមនិងអ្វីដែលមិនគួរស្អប់ខ្ពើម
‘ដូច្នេះវានៅតែយល់ថាមិនគួរស្អប់ខ្ពើមនូវអ្វីដែលគួរស្អប់ខ្ពើមនិងអ្វីដែលមិនគួរស្អប់ខ្ពើម។
-disgusting ។
ប្រសិនបើគាត់ប្រាថ្នាថាៈខ្ញុំនៅតែយល់ថាគួរស្អប់ខ្ពើមចំពោះអ្វីដែលគួរស្អប់ខ្ពើមនិងអ្វីដែលមិនគួរស្អប់ខ្ពើម
then
ដូច្នេះវានៅតែយល់ថាការស្អប់ខ្ពើមចំពោះអ្វីដែលគួរស្អប់ខ្ពើមនិងអ្វីដែលមិនគួរស្អប់ខ្ពើម។
ប្រសិនបើគាត់ប្រាថ្នាថាៈចៀសវាងទាំងការខ្ពើមរអើមនិងមិនស្អប់ខ្ពើមដែលខ្ញុំនៅតែប្រកាន់យកមានវិចារណញ្ញាណនិងមានវិចារណញ្ញាណដោយយកចិត្តទុកដាក់
‘បន្ទាប់មកគាត់នៅតែមានស្មារតីមិនលំអៀងមានវិចារណញ្ញាណនិងទទួលដោយការចេះពិចារណា។
។
លើសពីនេះទៀតដាណាន់ដោយការប៉ះនឹងអារម្មណ៍រាងកាយជាមួយនឹងអ្វីដែលរីករាយលេចចេញអ្វីដែលមិនល្អលេចឡើងឬអ្វីដែលរីករាយនិងមិនរីករាយលេចឡើង។
ប្រសិនបើគាត់ប្រាថ្នាថាៈខ្ញុំនៅតែយល់ថាមិនគួរស្អប់ខ្ពើមចំពោះអ្វីដែលគួរស្អប់ខ្ពើមនោះវានៅតែត្រូវយល់ឃើញថាមិនស្អប់ខ្ពើមចំពោះអ្វីដែលគួរស្អប់ខ្ពើម។
ប្រសិនបើគាត់ប្រាថ្នាថាៈខ្ញុំនៅតែយល់ថាគួរស្អប់ខ្ពើមចំពោះអ្វីដែលមិនគួរស្អប់ខ្ពើមនោះវានៅតែត្រូវយល់ឃើញថាគួរស្អប់ខ្ពើមចំពោះអ្វីដែលមិនគួរស្អប់ខ្ពើម។
ប្រសិនបើគាត់ប្រាថ្នាថាៈខ្ញុំនៅតែយល់ថាមិនគួរស្អប់ខ្ពើមនូវអ្វីដែលគួរស្អប់ខ្ពើមនិងអ្វីដែលមិនគួរស្អប់ខ្ពើម
‘ដូច្នេះវានៅតែយល់ថាមិនគួរស្អប់ខ្ពើមនូវអ្វីដែលគួរស្អប់ខ្ពើមនិងអ្វីដែលមិនគួរស្អប់ខ្ពើម។
-disgusting ។
ប្រសិនបើគាត់ប្រាថ្នាថាៈខ្ញុំនៅតែយល់ថាគួរស្អប់ខ្ពើមចំពោះអ្វីដែលគួរស្អប់ខ្ពើមនិងអ្វីដែលមិនគួរស្អប់ខ្ពើម
then
ដូច្នេះវានៅតែយល់ថាការស្អប់ខ្ពើមចំពោះអ្វីដែលគួរស្អប់ខ្ពើមនិងអ្វីដែលមិនគួរស្អប់ខ្ពើម។
ប្រសិនបើគាត់ប្រាថ្នាថាៈចៀសវាងទាំងការខ្ពើមរអើមនិងមិនស្អប់ខ្ពើមដែលខ្ញុំនៅតែប្រកាន់យកមានវិចារណញ្ញាណនិងមានវិចារណញ្ញាណដោយយកចិត្តទុកដាក់
‘បន្ទាប់មកគាត់នៅតែមានស្មារតីមិនលំអៀងមានវិចារណញ្ញាណនិងទទួលដោយការចេះពិចារណា។
។
លើសពីនេះទៀតអាណាន់ដាលើការដឹងអំពីបាតុភូតផ្លូវចិត្តជាមួយចិត្តតើអ្វីដែលរីករាយលេចចេញអ្វីដែលមិនល្អលេចឡើងឬអ្វីដែលរីករាយនិងមិនល្អលេចឡើង។
ប្រសិនបើគាត់ប្រាថ្នាថាៈខ្ញុំនៅតែយល់ថាមិនគួរស្អប់ខ្ពើមចំពោះអ្វីដែលគួរស្អប់ខ្ពើមនោះវានៅតែត្រូវយល់ឃើញថាមិនស្អប់ខ្ពើមចំពោះអ្វីដែលគួរស្អប់ខ្ពើម។
ប្រសិនបើគាត់ប្រាថ្នាថាៈខ្ញុំនៅតែយល់ថាគួរស្អប់ខ្ពើមចំពោះអ្វីដែលមិនគួរស្អប់ខ្ពើមនោះវានៅតែត្រូវយល់ឃើញថាគួរស្អប់ខ្ពើមចំពោះអ្វីដែលមិនគួរស្អប់ខ្ពើម។
ប្រសិនបើគាត់ប្រាថ្នាថាៈខ្ញុំនៅតែយល់ថាមិនគួរស្អប់ខ្ពើមនូវអ្វីដែលគួរស្អប់ខ្ពើមនិងអ្វីដែលមិនគួរស្អប់ខ្ពើម
‘ដូច្នេះវានៅតែយល់ថាមិនគួរស្អប់ខ្ពើមនូវអ្វីដែលគួរស្អប់ខ្ពើមនិងអ្វីដែលមិនគួរស្អប់ខ្ពើម។
-disgusting ។
ប្រសិនបើគាត់ប្រាថ្នាថាៈខ្ញុំនៅតែយល់ថាគួរស្អប់ខ្ពើមចំពោះអ្វីដែលគួរស្អប់ខ្ពើមនិងអ្វីដែលមិនគួរស្អប់ខ្ពើម
then
ដូច្នេះវានៅតែយល់ថាការស្អប់ខ្ពើមចំពោះអ្វីដែលគួរស្អប់ខ្ពើមនិងអ្វីដែលមិនគួរស្អប់ខ្ពើម។
ប្រសិនបើគាត់ប្រាថ្នាថាៈចៀសវាងទាំងការខ្ពើមរអើមនិងមិនស្អប់ខ្ពើមដែលខ្ញុំនៅតែប្រកាន់យកមានវិចារណញ្ញាណនិងមានវិចារណញ្ញាណដោយយកចិត្តទុកដាក់
‘បន្ទាប់មកគាត់នៅតែមានស្មារតីមិនលំអៀងមានវិចារណញ្ញាណនិងទទួលដោយការចេះពិចារណា។
។ អាណាន់នេះជារបៀបមួយដែលប្រកបដោយភាពថ្លៃថ្នូជាមួយនឹងមហាបញ្ញាវឌ្ឍន៍។
ដូច្នេះអាន់ដាន់ខ្ញុំបានបង្រៀនការអភិវឌ្ឍន៍ខ្ពស់បំផុតនៃឥរិយាបថក្នុងវិន័យនៃអភិជនខ្ញុំបានបង្រៀនពីរបៀបដែលមនុស្សម្នាក់ជាមនុស្សម្នាក់ក្នុងការបណ្តុះបណ្តាលនរណាម្នាក់ដែលដើរតាមមាគ៌ាខ្ញុំបានបង្រៀនពីរបៀបក្លាយជាមនុស្សថ្លៃថ្នូ។
ជាមួយមហាវិទ្យាល័យដែលមានការអភិវឌ្ឍ។
អ្វីគ្រប់យ៉ាងដែលគ្រូគួរតែធ្វើដោយអាណិតអាសូរដល់សិស្សរបស់គាត់ស្វែងរកសុភមង្គលនិងការអាណិតអាសូរចំពោះពួកគេខ្ញុំបានធ្វើសម្រាប់អ្នក។
នេះជាឫសគល់នៃដើមឈើនៅទីនេះមានបន្ទប់ទំនេរ។
ធ្វើសមាធិអាណាន់កុំធ្វេសប្រហែសមិនចាំបាច់សោកស្តាយពេលក្រោយ។
នេះគឺជាការណែនាំរបស់ខ្ញុំសម្រាប់អ្នក។
ដូច្នេះបាននិយាយថាសំណាង។ ពេញចិត្តព្រះអានន្ទអរសប្បាយនឹងពាក្យរបស់អ្នកមាន។
ការបកប្រែដែលស្នើដោយរេមី។
——— អូអូ ———
ប្រកាសជាអំណោយពីព្រះធម៌,
ត្រូវបានចែកចាយដោយសេរីដោយឈរលើមូលដ្ឋានមិនរកប្រាក់ចំណេញ។
—
អ្នកបកប្រែមិនមែនជាអ្នកជំនាញផ្នែកភាសាបាលីទេហើយដើម្បីចៀសវាងកំហុសណាមួយយោងទៅតាមការបកប្រែដែលមានស្រាប់។
ទោះយ៉ាងណាគាត់សង្ឃឹមថាកំហុសដែលអាចធ្វើអោយការបកប្រែមានតិចតួចបំផុត។
ការងារនេះស្ថិតនៅក្រោមអាជ្ញាប័ណ្ណច្នៃប្រឌិតអន្តរជាតិ ៤.០
ជាមួយគុណលក្ខណៈការប្រើប្រាស់មិនមែនពាណិជ្ជកម្មនិងការចែករំលែកក្រោមលក្ខខណ្ឌដូចគ្នា។
Indriyabhāvanā Sutta - ការអភិវឌ្ឍបញ្ញា
ដូច្នេះអាន់ដាន់ខ្ញុំបានបង្រៀនពីការអភិវឌ្ឍន៍ខ្ពស់បំផុតនៃសភាវៈក្នុងវិន័យនៃអភិជនខ្ញុំបានបង្រៀនពីរបៀបដែលមនុស្សម្នាក់ជាមនុស្សម្នាក់ក្នុងការបណ្តុះបណ្តាលនរណាម្នាក់ដែលដើរតាមមាគ៌ាខ្ញុំបានបង្រៀនពីរបៀបមួយដែលជាសេចក្តីថ្លៃថ្នូ។
ជាមួយមហាវិទ្យាល័យដែលមានការអភិវឌ្ឍ។
អ្វីគ្រប់យ៉ាងដែលគ្រូគួរតែធ្វើដោយអាណិតអាសូរដល់សិស្សរបស់គាត់ស្វែងរកសុភមង្គលនិងការអាណិតអាសូរចំពោះពួកគេខ្ញុំបានធ្វើសម្រាប់អ្នក។
នេះជាឫសគល់នៃដើមឈើនៅទីនេះមានបន្ទប់ទំនេរ។
ធ្វើសមាធិអាណាន់កុំធ្វេសប្រហែសកុំចាំតែសោកស្តាយនៅពេលក្រោយ។
នេះជាការណែនាំរបស់ខ្ញុំសម្រាប់អ្នក។
ពេញចិត្តព្រះអានន្ទអរសប្បាយនឹងពាក្យរបស់អ្នកមាន។
57) Classical Kinyarwanda,
MN
152 Indriyabhāvanā Sutta - Iterambere ry’Amashami -
[Indriya: Amashami | bhāvanā: iterambere]
Nanjye numvise:
Kuriyi nshuro, Fortune ituye Gajaṅgalā muri Bamboo Grove. Kuriyi nshuro,
Brahman wa Uttara na Discipline ya Parāsiviya bahungabanijwe na Fortune
kandi nkuko bimeze, no guhana indamutso z’inshuti n’abanyacyubahiro.
Nyuma yo guhana indamutso yubupfura, yicaye kuruhande rumwe. Izi ngamba
zireba imfashanyo yatanzwe:
- Uttara, Brahmin Pārāsiviya yigisha Abigishwa be iterambere
ry’Amashami?
- Nibyo, Sieur Gotama, Brahmin Pārāsiviya yigisha Abigishwa be
iterambere ry’Amashami.
- Kandi nigute, Uttara, Brahmin Pārāsiviya yigisha Abigishwa be
iterambere ryamashami?
- Simvuze, Sieur Gotama, hari bamwe bashobora gukora kimwe, ariko
ntabenshi cyangwa benshi. Dore, Sieur Gotama, uburyo Brahmin Pārāsiviya
yigisha Abigishwa be iterambere ryamashami.
- Kugira ngo iri tegeko rigerweho, Uttara, noneho ukurikije ibyo Brahmin
Pārāsiviya avuga, impumyi yaba yarateje imbere amashami naho umuntu
utumva akaba yarateje imbere amashami. Niba ushaka guhindura ubuzima
bwawe, uzashobora gukurura abantu benshi kandi badashishikajwe nisi.
Muri uru rubanza, uru rubanza rwa disipulini yubwicanyi rwararangiye,
uburiganya, amatafari, ibishingwe, ibimenyetso, urujijo. Umunyamahirwe,
abonye ko umwigishwa ukiri muto wa Brahmin Uttara wa Pārāsiviya yagumye
yicaye acecetse, ataye umutwe, ibitugu byunamye, umutwe arunama, ababara
kandi arumirwa, abwira nyakubahwa Ānanda:
- Ānanda, iterambere ryamashami Brahmin Pārāsiviya yigisha Abigishwa be
ni ikintu kimwe cyatoranijwe, ariko iterambere ryikirenga ryamashami
muri Discipline yabanyacyubahiro nibindi.
- Ubu ni igihe, Yamahirwe. Kuri ubu, irayoborwa n’Urukiko rwa Mbere
rw’Iremezo, ku bijyanye na Disipulini. Ibyavuzwe haruguru ni umupfumu,
wasezeye bwa mbere.
- Icyo gihe, Ānanda, umva kandi witonde. Imbuto ziragurishwa.
- Yego, Bhanté, zana icyubahiro Ānanda. Umunyamahirwe yahise avuga ati:
Niki, Ānanda, iterambere ryikirenga ryamashami muri Discipline yabantu
bakomeye? Muri ibi, Ānanda, abonye ifishi ifite ijisho, ibisebe
bigaragara, ibidashimishije bigaragara, cyangwa ibisebe nibidashimishije
bigaragara At na bhikkhu. Yumva ati: “Ikintu kibi cyaragaragaye,
ibidashimishije byagaragaye, cyangwa ibiteye isoni n’ibidashimishije
byagaragaye muri njye. Ibyo byavuzwe muburyo buteganijwe, bubi, butuwe
nimyitwarire myiza. Ariko ibi ni Amahoro, ibi nibyiza: uburinganire. ‘Ku
rundi ruhande, intebe ikwirakwiza n’imyambaro, ikwirakwiza intebe
n’imyambaro, cyangwa ikwirakwiza intebe n’imyenda y’umurongo Cease hamwe
no gushyira hamwe. Nka, Ānanda, umugabo Impano ifite amaso, kubafunga
byashoboraga kubakingura, cyangwa ubundi kubifungura bishobora
kubafunga, muburyo bumwe, ibyo aribyo byose, byihuse. , nkuko byihuse,
nkuko byihuse, ihitamo ryiza ryagaragaye, ihitamo ridashimishije
ryagaragaye, cyangwa ihitamo ryiza kandi ridashimishije ryagaragaye
Cease hamwe nuburinganire bwashyizweho. Hano, Ānanda, nicyo kijyanye no
gukurikiza indero y’Urukiko rw’Ikirenga mu rwego rwa raporo ku buryo
bw’amasezerano y’ibihugu bigize uyu muryango.
Byongeye kandi, Ānanda, amaze kumva ijwi n’amatwi, ibizunguruka,
ibidashimishije, cyangwa ibitandukanijwe n’ibidashimishije bigaragara
muri bhikkhu. Yumva ati: “Ikintu kibi cyaragaragaye, ibidashimishije
byagaragaye, cyangwa ibiteye isoni n’ibidashimishije byagaragaye muri
njye. Ibyo byavuzwe muburyo buteganijwe, bubi, butuwe nimyitwarire
myiza. Ariko ibi ni Amahoro, ibi nibyiza: uburinganire. ‘Ku rundi
ruhande, intebe ikwirakwiza intebe idafite imyenda, intebe ikwirakwiza
imyenda, oe la yahisemo kumurika n’umurongo w’imyenda irahagarara, kandi
uburinganire bwashyizweho. Nkuko, Ananda, n’ejo n’ubuzima bwiza
bushobora kuba butera intoki, muburyo bumwe, ibyo aribyo byose, byihuse,
byihuse, byihuse, byihuse, ikintu cyatoranijwe cyiza cyavutse, the
ihitamo ridashimishije ryagaragaye, cyangwa ihitamo rishimishije kandi
ridashimishije ryagaragaye Ceases hamwe nuburinganire bishyiramo. Hano,
Ānanda, nicyo bita muri Discipline yibiremwa byicyubahiro iterambere
ryikirenga ryamashami bijyanye namajwi azwi namatwi.
Byongeye
kandi, Ānanda, nukunuka umunuko nizuru, ibishimishije, ibidashimishije,
cyangwa ibishimishije nibidashimishije bigaragara muri bhikkhu. Yumva
ati: ‘Ibishimishije ni byo byavutse, ibidashimishije byavutse, cyangwa
ibishimishije n’ibidashimishije byavutse muri njye. Kandi birateganijwe,
bidafite ishingiro, biza muburyo bushingiye. Ariko ibi ni amahoro, ibi
ni byiza cyane: uburinganire. ‘ Hamwe nibyo, ikintu gishimishije
cyavutse, ikintu kidashimishije cyavutse, cyangwa ikintu gishimishije
kandi kidashimishije cyavutse kirahagarara, kandi uburinganire
burashyirwaho. Nkaho, Ānanda, ibitonyanga byamazi byanyerera hejuru
yikibabi cya lotus yoroheje kandi ntugumeyo, muburyo bumwe, ibyo aribyo
byose, nkuko byihuse, byihuse, kimwe byoroshye, ikintu gishimishije
cyari cyaravutse, ikintu kidashimishije cyavutse, cyangwa ikintu
gishimishije kandi kidashimishije cyavutse kirahagarara kandi
ubwumvikane burimo. Hano, Ānanda, yitwa muri disipuline yibiremwa
byicyubahiro iterambere ryikirenga ryamashami bijyanye numunuko uzwi
nizuru.
Byongeye kandi, Ānanda, mu kuryoherwa nururimi, ibishimishije,
ibidashimishije, cyangwa ibishimishije nibidashimishije bigaragara muri
bhikkhu. Yumva ati: ‘Ibishimishije ni byo byavutse, ibidashimishije
byavutse, cyangwa ibishimishije n’ibidashimishije byavutse muri njye.
Kandi birateganijwe, bidafite ishingiro, biza muburyo bushingiye. Ariko
ibi ni amahoro, ibi ni byiza cyane: uburinganire. ‘ Hamwe nibyo, ikintu
gishimishije cyavutse, ikintu kidashimishije cyavutse, cyangwa ikintu
gishimishije kandi kidashimishije cyavutse kirahagarara, kandi
ubwumvikane burashyirwaho. Nkuko, Ānanda, umuntu muzima yashoboraga
gucira byoroshye amacandwe yakusanyirijwe kumutwe wururimi rwe, muburyo
bumwe, ibyo aribyo byose, byihuse, byihuse, kimwe byoroshye, ikintu
gishimishije cyari cyaravutse, ikintu kidashimishije cyavutse, cyangwa
ikintu gishimishije kandi kidashimishije cyavutse kirahagarara kandi
uburinganire burashiramo. Hano, Ānanda, yitwa muri disipuline yibiremwa
byicyubahiro iterambere ryikirenga ryamashami bijyanye nuburyohe buzwi
nururimi.
Byongeye kandi, Ānanda, mukora ku mibiri yumubiri numubiri,
ibishimishije, ibidashimishije, cyangwa ibishimishije nibidashimishije
bigaragara muri bhikkhu. Yumva ati: ‘Ibishimishije ni byo byavutse,
ibidashimishije byavutse, cyangwa ibishimishije n’ibidashimishije
byavutse muri njye. Kandi birateganijwe, bidafite ishingiro, biza
muburyo bushingiye. Ariko ibi ni amahoro, ibi ni byiza cyane:
uburinganire. ‘ Hamwe nibyo, ikintu gishimishije cyavutse, ikintu
kidashimishije cyavutse, cyangwa ikintu gishimishije kandi
kidashimishije cyavutse kirahagarara, kandi ubwumvikane burashyirwaho.
Nkuko, Ānanda, umuntu muzima yashoboraga kurambura byoroshye ukuboko
kurambuye cyangwa guhindagura ukuboko kurambuye, muburyo bumwe, ibyo
aribyo byose, byihuse, byihuse, byoroshye, byoroshye, ikintu
gishimishije cyari cyaravutse, ikintu kidashimishije cyari cyaravutse,
cyangwa ikintu gishimishije kandi kidashimishije cyavutse kirahagarara
kandi uburinganire burashiramo. Hano, Ānanda, nicyo bita muri disipuline
yibiremwa byicyubahiro iterambere ryikirenga ryamashami ajyanye
numubiri wumubiri uzwi numubiri.
Byongeye kandi, Ānanda, amaze kumenya ibintu byo mumutwe hamwe
nibitekerezo, ibishimishije, ibidashimishije, cyangwa ibishimishije
nibidashimishije bigaragara muri bhikkhu. Yumva ati: ‘Ibishimishije ni
byo byavutse, ibidashimishije byavutse, cyangwa ibishimishije
n’ibidashimishije byavutse muri njye. Kandi birateganijwe, bidafite
ishingiro, biza muburyo bushingiye. Ariko ibi ni amahoro, ibi ni byiza
cyane: uburinganire. ‘ Hamwe nibyo, ikintu gishimishije cyavutse, ikintu
kidashimishije cyavutse, ikintu gishimishije kandi kidashimishije
cyavutse kirahagarara, kandi uburinganire burashyirwaho. Nk, Ānanda,
niba umugabo muzima yataye amazi abiri cyangwa atatu kumasafuriya
ashyushye kumunsi wose, kugwa kumatonyanga yamazi bishobora gutinda,
ariko byahita bishira. kandi yazimira, muburyo bumwe, ibyo aribyo byose,
byihuse, byihuse, byoroshye, byoroshye, ikintu gishimishije cyavutse,
ikintu kidashimishije cyavutse, cyangwa ikintu gishimishije kandi
kidashimishije; icyari cyaragaragaye kirahagarara, kandi uburinganire
burashiramo. Hano, Ānanda, yitwa muri disipuline yibiremwa byicyubahiro
iterambere ryikirenga ryamashami ajyanye nibintu byo mumutwe bizwi
numwuka.
Nigute,
Ānanda, uri umuntu mumahugurwa, umuntu ukurikira inzira? Muri ibi,
Ānanda, kubona ifishi ifite amaso, ibishimishije bigaragara,
ibidashimishije bigaragara, cyangwa ibishimishije nibidashimishije
bigaragara muri bhikkhu. Yumva ababaye, agasuzuguro, kandi yangwa
nibintu bishimishije byavutse, ikintu kidashimishije cyavutse, cyangwa
ikintu gishimishije kandi kidashimishije cyavutse.
Iyo wunvise amajwi n’amatwi, ibishimishije biragaragara, ibidashimishije
bigaragara, cyangwa ibishimishije nibidashimishije bigaragara. Yumva
ababaye, agasuzuguro, kandi yangwa nibintu bishimishije byavutse, ikintu
kidashimishije cyavutse, cyangwa ikintu gishimishije kandi
kidashimishije cyavutse.
Mu kunuka umunuko n’amazuru, ibishimishije biragaragara, ibidashimishije
bigaragara, cyangwa ibishimishije nibidashimishije bigaragara. Yumva
ababaye, agasuzuguro, kandi yangwa nibintu bishimishije byavutse, ikintu
kidashimishije cyavutse, cyangwa ikintu gishimishije kandi
kidashimishije cyavutse.
Mugihe cyo kuryoha nururimi, ibishimishije biragaragara, ibidashimishije
bigaragara, cyangwa ibishimishije nibidashimishije bigaragara. Yumva
ababaye, agasuzuguro, kandi yangwa nibintu bishimishije byavutse, ikintu
kidashimishije cyavutse, cyangwa ikintu gishimishije kandi
kidashimishije cyavutse.
Mugukoraho umubiri hamwe numubiri, ibishimishije bigaragara,
ibidashimishije bigaragara, cyangwa ibishimishije nibidashimishije
bigaragara. Yumva ababaye, agasuzuguro, kandi yangwa nikintu
gishimishije cyavutse, ikintu kidashimishije cyavutse, cyangwa ikintu
gishimishije kandi kidashimishije cyavutse.
Mumenye ibintu byo mumutwe hamwe nibitekerezo, ibishimishije
biragaragara, ibidashimishije bigaragara, cyangwa ibishimishije
nibidashimishije bigaragara. Yumva ababaye, agasuzuguro, kandi yangwa
nibintu bishimishije byavutse, ikintu kidashimishije cyavutse, cyangwa
ikintu gishimishije kandi kidashimishije cyavutse. Nibi, Ānanda, burya
umuntu ni umuntu mumahugurwa, umuntu ukurikira inzira.
Nigute, Ānanda, umuntu ni umunyacyubahiro ufite ubuhanga bwateye imbere?
Muri ibi, Ānanda, kubona ifishi ifite amaso, ibishimishije bigaragara,
ibidashimishije bigaragara, cyangwa ibishimishije nibidashimishije
bigaragara muri bhikkhu. Niba ashaka ati: ‘ko nsigaye mbona ibiteye
ishozi mubintu biteye ishozi’, noneho hasigaye kumva ibiteye ishozi
mubintu biteye ishozi. {1} Niba abishaka: ‘ko nguma muri menya ikizira
mubyo bidateye ishozi ‘, noneho hasigaye kubona ibizira mubitari
amahano. Niba abishaka: ‘ko nsigaye mbona ibiteye ishozi mubiteye ishozi
no mubitari ibizira’, noneho hasigaye kubona ibitari ibizira mubiteye
ishozi no mubitari byo. -biteye ishozi. Niba abishaka: ‘ko nsigaye mbona
ibizira mu bintu biteye ishozi no mu bitari biteye ishozi’, noneho
hasigaye kumva ibizira mu biteye ishozi no mu bitari amahano. Niba
abishaka: ‘kwirinda ibizira biteye ishozi ndetse n’ibidatera ishozi, ko
nkomeza kuba umwe, nkaba mfite ibitekerezo, kandi nkagira ubushishozi
bwitondewe,’ noneho akomeza kuba umwe, afite ibitekerezo, kandi ahabwa
ubushishozi. .
Byongeye kandi, Ānanda, amaze kumva ijwi n’amatwi, ibishimishije
bigaragara, ibidashimishije bigaragara, cyangwa ibishimishije
n’ibidashimishije bigaragara. Niba abishaka: ‘ko nsigaye mbona ibiteye
ishozi mubintu biteye ishozi’, noneho hasigaye kumva ibidashimishije
mubiteye ishozi. Niba abishaka: ‘ko nsigaye mbona ibizira mubintu
bidateye ishozi’, noneho hasigaye kubona ibizira mubitari amahano. Niba
abishaka: ‘ko nsigaye mbona ibiteye ishozi mubiteye ishozi no mubitari
ibizira’, noneho hasigaye kubona ibitari ibizira mubiteye ishozi no
mubitari byo. -biteye ishozi. Niba abishaka: ‘ko nsigaye mbona ibizira
mu bintu biteye ishozi no mu bitari biteye ishozi’, noneho hasigaye
kumva ibizira mu biteye ishozi no mu bitari amahano. Niba abishaka:
‘kwirinda ibizira biteye ishozi ndetse n’ibidatera ishozi, ko nkomeza
kuba umwe, nkaba ndi mu bitekerezo, kandi nkagira ubushishozi
bwitondewe,’ noneho akomeza kuba umwe, afite ibitekerezo, kandi ahabwa
ubushishozi. .
Byongeye
kandi, Ānanda, nukunuka impumuro nizuru, ibishimishije bigaragara,
ibidashimishije bigaragara, cyangwa ibishimishije nibidashimishije
bigaragara. Niba abishaka: ‘ko nsigaye mbona ibiteye ishozi mubintu
biteye ishozi’, noneho hasigaye kumva ibidashimishije mubiteye ishozi.
Niba abishaka: ‘ko nsigaye mbona ibizira mubintu bidateye ishozi’,
noneho hasigaye kubona ibizira mubitari amahano. Niba abishaka: ‘ko
nsigaye mbona ibiteye ishozi mubiteye ishozi no mubitari ibizira’,
noneho hasigaye kubona ibitari ibizira mubiteye ishozi no mubitari byo.
-biteye ishozi. Niba abishaka: ‘ko nsigaye mbona ibizira mu bintu biteye
ishozi no mu bitari biteye ishozi’, noneho hasigaye kumva ibizira mu
biteye ishozi no mu bitari amahano. Niba abishaka: ‘kwirinda ibizira
biteye ishozi ndetse n’ibidatera ishozi, ko nkomeza kuba umwe, nkaba ndi
mu bitekerezo, kandi nkagira ubushishozi bwitondewe,’ noneho akomeza
kuba umwe, afite ibitekerezo, kandi ahabwa ubushishozi. .
Byongeye kandi, Ānanda, mu gusogongera uburyohe hamwe nururimi,
ibishimishije bigaragara, ibidashimishije bigaragara, cyangwa
ibishimishije nibidashimishije bigaragara. Niba abishaka: ‘ko nsigaye
mbona ibiteye ishozi mubintu biteye ishozi’, noneho hasigaye kumva
ibidashimishije mubiteye ishozi. Niba abishaka: ‘ko nsigaye mbona
ibizira mubintu bidateye ishozi’, noneho hasigaye kubona ibizira
mubitari amahano. Niba abishaka: ‘ko nsigaye mbona ibiteye ishozi
mubiteye ishozi no mubitari ibizira’, noneho hasigaye kubona ibitari
ibizira mubiteye ishozi no mubitari byo. -biteye ishozi. Niba abishaka:
‘ko nsigaye mbona ibizira mu bintu biteye ishozi no mu bitari biteye
ishozi’, noneho hasigaye kumva ibizira mu biteye ishozi no mu bitari
amahano. Niba abishaka: ‘kwirinda ibizira biteye ishozi ndetse
n’ibidatera ishozi, ko nkomeza kuba umwe, nkaba ndi mu bitekerezo, kandi
nkagira ubushishozi bwitondewe,’ noneho akomeza kuba umwe, afite
ibitekerezo, kandi ahabwa ubushishozi. .
Na none, Ānanda, mukora ku mibiri yumubiri numubiri, ibishimishije
bigaragara, ibidashimishije bigaragara, cyangwa ibishimishije
nibidashimishije bigaragara. Niba abishaka: ‘ko nsigaye mbona ibiteye
ishozi mubintu biteye ishozi’, noneho hasigaye kumva ibidashimishije
mubiteye ishozi. Niba abishaka: ‘ko nsigaye mbona ibizira mubintu
bidateye ishozi’, noneho hasigaye kubona ibizira mubitari amahano. Niba
abishaka: ‘ko nsigaye mbona ibiteye ishozi mubiteye ishozi no mubitari
ibizira’, noneho hasigaye kubona ibitari ibizira mubiteye ishozi no
mubitari byo. -biteye ishozi. Niba abishaka: ‘ko nsigaye mbona ibizira
mu bintu biteye ishozi no mu bitari biteye ishozi’, noneho hasigaye
kumva ibizira mu biteye ishozi no mu bitari amahano. Niba abishaka:
‘kwirinda ibizira biteye ishozi ndetse n’ibidatera ishozi, ko nkomeza
kuba umwe, nkaba ndi mu bitekerezo, kandi nkagira ubushishozi
bwitondewe,’ noneho akomeza kuba umwe, afite ibitekerezo, kandi ahabwa
ubushishozi. .
Byongeye kandi, Ānanda, iyo umaze kumenya ibintu byo mumutwe hamwe
nibitekerezo, ibishimishije bigaragara, ibidashimishije bigaragara,
cyangwa ibishimishije nibidashimishije bigaragara. Niba abishaka: ‘ko
nsigaye mbona ibiteye ishozi mubintu biteye ishozi’, noneho hasigaye
kumva ibidashimishije mubiteye ishozi. Niba abishaka: ‘ko nsigaye mbona
ibizira mubintu bidateye ishozi’, noneho hasigaye kubona ibizira
mubitari amahano. Niba abishaka: ‘ko nsigaye mbona ibiteye ishozi
mubiteye ishozi no mubitari ibizira’, noneho hasigaye kubona ibitari
ibizira mubiteye ishozi no mubitari byo. -biteye ishozi. Niba abishaka:
‘ko nsigaye mbona ibizira mu bintu biteye ishozi no mu bitari biteye
ishozi’, noneho hasigaye kumva ibizira mu biteye ishozi no mu bitari
amahano. Niba abishaka: ‘kwirinda ibizira biteye ishozi ndetse
n’ibidatera ishozi, ko nkomeza kuba umwe, nkaba ndi mu bitekerezo, kandi
nkagira ubushishozi bwitondewe,’ noneho akomeza kuba umwe, afite
ibitekerezo, kandi ahabwa ubushishozi. . Nibi, Ānanda, burya umuntu ni
umunyacyubahiro ufite ubuhanga bwateye imbere.
Noneho,
Ānanda, nigishije iterambere ryikirenga ryamashami muri disipuline
yabantu bakomeye, nigishije kuba umuntu mumahugurwa, umuntu ukurikira
inzira, nigisha kuba umuntu wicyubahiro. n’amashami yateye imbere.
Ikintu cyose umwarimu agomba gukora kubwimpuhwe abigishwa be,
kubashakira umunezero no kubagirira impuhwe, nabagukoreye. Dore imizi
y’ibiti, hano hari ibyumba birimo ubusa. Witoze kuzirikana, Ānanda,
ntukirengagize, ntugomba kubyicuza nyuma. Dore amabwiriza yanjye kuri
wewe.
Nguko uko Amahirwe yavuze. Banyuzwe, nyakubahwa Ānanda yishimira
amagambo ya Bahirwe.
Ubuhinduzi bwatanzwe na Rémy.
——— oOo ———
Byoherejwe nkimpano ya Dhamma,
gukwirakwizwa mu bwisanzure, ku mpamvu zidaharanira inyungu.
—
Umusemuzi ntabwo ari umuhanga muri Pali, kandi kugirango wirinde amakosa
ayo ari yo yose yerekeza ku buhinduzi buriho; nyamara arizera ko
amakosa ashobora kunyerera mubisobanuro ari make.
Uyu murimo uri munsi ya Creative Commons 4.0 Uruhushya mpuzamahanga
hamwe na Attribution, Non-commercial Use and Sharing mubihe bimwe.
Indriyabhāvanā Sutta - Iterambere ryamashami
Noneho, Ānanda, nigishije iterambere ryikirenga ryamashami muri
disipulini yabantu bakomeye, nigishije uburyo umuntu ari umuntu
mumahugurwa, umuntu ukurikira inzira, nigishije uburyo umuntu ari
umunyacyubahiro. n’amashami yateye imbere. Ikintu cyose umwarimu agomba
gukora kubwimpuhwe abigishwa be, kubashakira umunezero no kubagirira
impuhwe, nabagukoreye. Dore imizi y’ibiti, hano hari ibyumba birimo
ubusa. Witoze kuzirikana, Ānanda, ntukirengagize, ntugomba kubyicuza
nyuma. Dore amabwiriza yanjye kuri wewe.Ibyo byavuzwe Amahirwe.
Banyuzwe, nyakubahwa Ānanda yishimira amagambo ya Bahirwe.
58) Classical Korean-고전 한국어,
MN
152 Indriyabhāvanā Sutta-교수진 개발-
[Indriya : 학부 | bhāvanā : 개발]
그래서 나는 들었다 :
이 기회에 Fortune은 대나무 숲의 Gajaṅgalā에 정착합니다. 이 경우 Uttara의 Brahman과
Parāsiviya의 징계는 Fortune과 경우에 따라 친구와 예절의 인사 교환에 의해 방해받습니다. 이렇게 정중 한 인사를
나누고 나서 그는 한쪽으로 앉았다. 이러한 조치는 부여 된 원조에 적용됩니다.
-Uttara, Brahmin Pārāsiviya는 제자들에게 교수진 개발을 가르치나요?
-예, Sieur Gotama, Brahmin Pārāsiviya는 제자들에게 교수진 개발을 가르칩니다.
-그리고 Uttara, Brahmin Pārāsiviya는 어떻게 제자들에게 학부의 발전을 가르 칩니까?
-내 말은 아니야, Sieur Gotama, 똑같은 일을 할 수있는 사람이 있지만 더 이상은 없다. 여기 Sieur Gotama는
Brahmin Pārāsiviya가 제자들에게 교수진 개발을 가르치는 방법입니다.
-이 규칙의 목적을 위해 Uttara, Brahmin Pārāsiviya의 말에 따르면 시각 장애인은 기능을 개발하고 청각
장애인은 기능을 개발했을 것입니다. 삶을 바꾸고 싶다면 세상에 관심이없는 사람들을 점점 더 많이 끌어들일 수있을 것입니다.
이 경우, 현재의 암살 징계 사건은 끝났고, 속임수, 벽돌, 기지, 흔적, 당황한 것입니다. 운 좋게도 Pārāsiviya의 젊은
Brahmin Uttara 제자가 조용히 앉아 있고, 당황하고, 어깨가 처지고, 고개를 숙이고, 슬프고, 당황한 것을보고,
존경할만한 아난다에게 다음과 같이 말했습니다.
-아난다, 브라만 파라시 비야가 그의 제자들에게 가르치는 능력의 발전은 하나의 선택이지만, 고귀한 존재의 수양에서 능력의 최고의
발전은 다른 것입니다.
-지금이 바로 시간입니다, O 행운아. 현재로서는 징계의 징계의 경우 제 1 심 법원에 종속됩니다. 위는 처음으로 은퇴 한
점쟁이입니다.
-그럴 때는 아난다, 잘 듣고 조심해. 과일이 팔린다.
-그래, 반테, 존경할만한 아난다를 데려와. Fortunate는 다음과 같이 말했습니다.
그리고 고귀한 존재들의 훈육에서 능력의 최고 발전 인 아난다는 무엇입니까? 여기에서 아난다는 눈으로 형태를보고, 스 플라이가
나타나고, 불쾌한 것이 나타나거나, 스 플라이와 불쾌한 것이 앳과 비구로 나타난다. 그는 다음과 같이 이해합니다.“무서운 것이
나타 났고, 불쾌한 것이 나타 났거나, 시시하고 불쾌한 것이 나에게 나타났습니다. 그것은 조건부로, 더 무례하고, 좋은 매너가
살고 있습니다. 그러나 이것은 평화 롭습니다. 이것은 훌륭합니다 : 평정. 반면에, 의자 살포기와 의복, 의자 살포기와 의복,
또는 의자 살포기와 대기열 의복 정지와 평정이 시작됩니다. 마치 시력을 가진 영재 아난다처럼, 그들을 닫아두면 그것들을 열 수
있고, 그렇지 않으면 그것들을 열어두면 같은 방식으로, 그것이 무엇이든, 빨리 닫힐 수 있습니다. , 나타 났던 유쾌한 선택,
나타난 불쾌한 선택, 또는 나타난 유쾌하고 불쾌한 선택이 그치지 않고 평정이 시작되었습니다. 여기에서 아난다는 회원국을위한 협약의
형태에 관한 보고서의 틀 안에서 대법원의 규율을 적용하는 것에 관한 것입니다.
더욱이 아난다는 귀로 소리를 듣 자마자 찌르는 것, 불쾌한 것, 비구에 꽂힌 것, 불쾌한 것 등이 나타난다. 그는 다음과 같이
이해합니다. “무서운 것이 나타나고, 불쾌한 것이 나타 났거나, 시시하고 불쾌한 것이 나에게 나타났습니다. 그것은 조건부로, 더
거칠고, 좋은 매너가 살고 있습니다. 그러나 이것은 평화 롭습니다. 이것은 훌륭합니다 : 평정. 반면에, 의자 살포기는 옷이없고,
의자 살포기는 옷을 입히고, oe la는 빛을 선택하고 옷의 줄은 그만 두었습니다. 평정이 시작됩니다. 마찬가지로,
Ananda와 내일과 Good health는 같은 방식으로 손가락을 찰칵 소리를 낼 수 있습니다. 똑같은 방식으로, 빠르게,
빠르게, 빠르게, 선택한 즐거운 일이 일어났습니다. 나타난 불쾌한 선택, 또는 나타난 유쾌하고 불쾌한 선택은 중단과 평정이
시작된다. 여기에서 아난다는 귀로 알 수있는 소리와 관련하여 고귀한 존재의 훈육에서 우리가 가장 뛰어난 능력의 발달이라고 부르는
것입니다.
더구나
아난다는 코로 냄새를 맡아서 기분 좋은 것, 불쾌한 것, 즐겁고 불쾌한 것이 비구에 나타난다. 그는 ‘즐거운 일이 일어 났고,
불쾌한 일이 일어 났거나, 즐겁고 불쾌한 일이 내게 일어났습니다. 그리고 그것은 조건화되고, 엉터리이며, 의존적 인 방식으로
발생합니다. 그러나 이것은 평화 롭습니다. 이것은 훌륭합니다 : 평정. ‘ 그것으로 일어난 즐거운 일, 일어난 불쾌한 일, 일어난
즐겁고 불쾌한 일이 멈추고 평정이 시작됩니다. 마치, 아난다, 부드럽게 기울어 진 연잎에 물방울이 떨어지고 같은 방식으로 거기에
머 무르지 마십시오. 쉽게 일어난 즐거운 일, 일어난 불쾌한 일, 또는 일어난 즐겁고 불쾌한 일이 멈추고 평정이 시작됩니다.
여기에서 아난다는 고귀한 존재의 훈련에서 코로 알 수있는 냄새와 관련하여 기능의 최고 발달이라고 불립니다.
더욱이 아난다는 혀로 풍미를 맛보면 비구에 유쾌한 것, 불쾌한 것, 즐겁고 불쾌한 것이 나타난다. 그는 ‘즐거운 일이 일어 났고,
불쾌한 일이 일어 났거나, 즐겁고 불쾌한 일이 내게 일어났습니다. 그리고 그것은 조건화되고, 엉터리이며, 의존적 인 방식으로
발생합니다. 그러나 이것은 평화 롭습니다. 이것은 훌륭합니다 : 평정. ‘ 그것으로 일어난 즐거운 일, 일어난 불쾌한 일, 일어난
즐겁고 불쾌한 일이 멈추고 평정이 시작됩니다. 아난다처럼, 건강한 사람은 혀 끝에 모인 침 덩어리를 똑같이 쉽게 뱉어 낼 수
있습니다. 쉽게 일어났던 유쾌한 일, 일어난 불쾌한 일, 또는 일어난 유쾌하고 불쾌한 일이 멈추고 평정이 시작된다. 여기에서
아난다는 고귀한 존재의 학문에서 혀로 알 수있는 풍미와 관련하여 능력의 최고 발전이라고 불립니다.
더욱이 아난다는 몸으로 몸의 감각을 만져서 유쾌한 것, 불쾌한 것, 유쾌하고 불쾌한 것이 비구에 나타난다. 그는 ‘즐거운 일이
일어 났고, 불쾌한 일이 일어 났거나, 즐겁고 불쾌한 일이 내게 일어났습니다. 그리고 그것은 조건화되고 조잡하며 의존적 인
방식으로 발생합니다. 그러나 이것은 평화 롭습니다. 이것은 훌륭합니다 : 평정. ‘ 그것으로 일어난 즐거운 일, 일어난 불쾌한
일, 일어난 즐겁고 불쾌한 일이 멈추고 평정이 시작됩니다. 아난다처럼, 건강한 남자는 뻗은 팔을 쉽게 뻗거나 뻗은 팔을 구부릴 수
있습니다. 똑같은 방식으로 똑같은 방식으로 빠르고, 빠르고, 쉽게, 일어난 즐거운 일, 일어난 불쾌한 일, 또는 일어난 즐겁고
불쾌한 일이 멈추고 평정이 시작됩니다. 여기에서 아난다는 고귀한 존재의 훈련에서 신체가 알 수있는 신체 감각과 관련하여 기능의
최고 발달이라고 부르는 것입니다.
더욱이 아난다는 마음으로 정신 현상을 깨닫고 유쾌한 것, 불쾌한 것, 유쾌하고 불쾌한 것이 비구에 나타난다. 그는 ‘즐거운 일이
일어 났고, 불쾌한 일이 일어 났거나, 즐겁고 불쾌한 일이 내게 일어났습니다. 그리고 그것은 조건화되고, 엉터리이며, 의존적 인
방식으로 발생합니다. 그러나 이것은 평화 롭습니다. 이것은 훌륭합니다 : 평정. ‘ 그것으로 일어난 즐거운 일, 일어난 불쾌한
일, 일어난 즐겁고 불쾌한 일이 멈추고 평정이 시작됩니다. 아난다처럼 건강한 남자가 하루 종일 뜨거운 철 냄비에 물을 두세 방울
떨어 뜨리면 떨어지는 물방울은 느리지 만 빠르게 증발합니다. 그리고 똑같은 방식으로, 그것이 무엇이든간에, 똑같이 빠르게, 똑같이
빠르게, 쉽게, 일어난 즐거운 일, 일어난 불쾌한 일, 즐겁고 불쾌한 일 나타나던 것은 멈추고 평정이 시작된다. 여기에서
아난다는 고귀한 존재의 훈련에서 영이 알 수있는 정신 현상과 관련하여 능력의 최고 발전이라고 불립니다.
그리고
아난다, 당신은 어떻게 훈련중인 사람, 길을 따르는 사람입니까? 여기에서 아난다는 눈으로 형태를보고, 유쾌한 것이 나타나고,
불쾌한 것이 나타나고, 비구에는 유쾌하고 불쾌한 것이 나타난다. 그는 일어난 즐거운 일, 일어난 불쾌한 일 또는 일어난 즐겁고
불쾌한 일에 대해 속상하고 굴욕감과 혐오감을 느낍니다.
귀로 소리를 들으면 유쾌한 것이 나타나고, 불쾌한 것이 나타나거나, 즐겁고 불쾌한 것이 나타납니다. 그는 일어난 즐거운 일,
일어난 불쾌한 일 또는 일어난 즐겁고 불쾌한 일에 대해 속상하고 굴욕감과 혐오감을 느낍니다.
코로 냄새를 맡으면 기분 좋은 것이 나타나고, 불쾌한 것이 나타나거나, 즐겁고 불쾌한 것이 나타납니다. 그는 일어난 즐거운 일,
일어난 불쾌한 일 또는 일어난 즐겁고 불쾌한 일에 대해 속상하고 굴욕감과 혐오감을 느낍니다.
혀로 풍미를 맛보면 기분 좋은 것이 나타나고, 불쾌한 것이 나타나고, 즐겁고 불쾌한 것이 나타납니다. 그는 일어난 즐거운 일,
일어난 불쾌한 일 또는 일어난 즐겁고 불쾌한 일에 대해 속상하고 굴욕감과 혐오감을 느낍니다.
신체의 감각을 몸으로 만지면 유쾌한 것이 나타나고, 불쾌한 것이 나타나거나, 즐겁고 불쾌한 것이 나타납니다. 그는 일어난 즐거운
일, 일어난 불쾌한 일 또는 일어난 즐겁고 불쾌한 일에 대해 속상하고 굴욕감과 혐오감을 느낍니다.
정신적 현상을 마음으로 인식함으로써 유쾌한 것이 나타나고, 불쾌한 것이 나타나거나, 즐겁고 불쾌한 것이 나타납니다. 그는 일어난
즐거운 일, 일어난 불쾌한 일 또는 일어난 즐겁고 불쾌한 일에 대해 속상하고 굴욕감과 혐오감을 느낍니다. 이것이 아난다, 훈련중인
사람, 길을 따르는 사람입니다.
그리고 아난다, 어떻게 한 사람이 발달 된 능력을 가진 고귀한 존재인가? 여기에서 아난다는 눈으로 형태를보고, 유쾌한 것이
나타나고, 불쾌한 것이 나타나고, 비구에는 유쾌하고 불쾌한 것이 나타난다. 그가 원한다면 : ‘내가 역겨운 일에서 역 겹지 않은
것을 인식하기 위해 남아있다’는 것은 역겨운 일에서 역 겹지 않은 것을 인식하는 것입니다. {1} 그가 원한다면 : ‘내가
남아있는 것’ 역겨움이없는 것에 역겨움을인지하고 ‘역겨움이없는 것에 역겨움을인지하는 것은 남아 있습니다. 그가 원하는 경우 :
‘내가 역겨운 것과 역 겹지 않은 것에서 역 겹지 않은 것을 인식하도록 남아있다’는 것은 역겨운 것과 그렇지 않은 것에서 역 겹지
않은 것을 인식하는 것입니다. -역겨워. 그가 원하면 ‘내가 역겨운 것과 역 겹지 않은 것에서 역겨운 것을 인식하기를’원한다면
역겨운 것과 역 겹지 않은 것에서 역겨움을 인식하는 것이 남아 있습니다. 그가 원하는 경우 : ‘혐오스러운 사람과 혐오스러운
사람을 모두 피하고, 내가 평등하고, 현존하며, 세심한 분별력을 부여 받았으면’그는 평등하고 현존하며 세심한 분별력을 부여
받았습니다. .
더욱이 아난다는 귀로 소리를 들었을 때 유쾌한 것이 나타나고, 불쾌한 것이 나타나고, 즐겁고 불쾌한 것이 나타납니다. 그가
원한다면 ‘내가 역겨운 것에 역 겹지 않은 것을 인식하기 위해 남아있다’고한다면 역겨운 것에서 역 겹지 않은 것을 인식하는 것이
남아 있습니다. 그가 원한다면 ‘내가 역겨워하지 않는 것에서 역겨운 것을 인식하기 위해 남아있다’고 원한다면, 역겨운 것이 아닌
것에서 역겨움을 인식하는 것이 남아 있습니다. 그가 원하는 경우 : ‘내가 역겨운 것과 역 겹지 않은 것에서 역 겹지 않은 것을
인식하도록 남아있다’는 것은 역겨운 것과 그렇지 않은 것에서 역 겹지 않은 것을 인식하는 것입니다. -역겨워. 그가 원하면 ‘내가
역겨운 것과 역 겹지 않은 것에서 역겨운 것을 인식하기를’원한다면 역겨운 것과 역 겹지 않은 것에서 역겨움을 인식하는 것이 남아
있습니다. 그가 원하는 경우 : ‘혐오스러운 사람과 혐오스러운 사람을 모두 피하고, 내가 평등하고, 현존하며, 세심한 분별력을
부여 받았으면’그는 평등하고 현존하며 세심한 분별력을 부여 받았습니다. .
더욱이
아난다는 코로 향기를 맡음으로써 기분 좋은 것이 나타나고, 불쾌한 것이 나타나거나, 즐겁고 불쾌한 것이 나타난다. 그가 원한다면
‘내가 역겨운 것에 역 겹지 않은 것을 인식하기 위해 남아있다’고한다면 역겨운 것에서 역 겹지 않은 것을 인식하는 것이 남아
있습니다. 그가 원한다면 ‘내가 역겨워하지 않는 것에서 역겨운 것을 인식하기 위해 남아있다’고 원한다면, 역겨운 것이 아닌 것에서
역겨움을 인식하는 것이 남아 있습니다. 그가 원하는 경우 : ‘내가 역겨운 것과 역 겹지 않은 것에서 역 겹지 않은 것을
인식하도록 남아있다’는 것은 역겨운 것과 그렇지 않은 것에서 역 겹지 않은 것을 인식하는 것입니다. -역겨워. 그가 원하면 ‘내가
역겨운 것과 역 겹지 않은 것에서 역겨운 것을 인식하기를’원한다면 역겨운 것과 역 겹지 않은 것에서 역겨움을 인식하는 것이 남아
있습니다. 그가 원하는 경우 : ‘혐오스러운 사람과 혐오스러운 사람을 모두 피하고, 내가 평등하고, 현존하며, 세심한 분별력을
부여 받았으면’그는 평등하고 현존하며 세심한 분별력을 부여 받았습니다. .
또한 아난다는 혀로 풍미를 맛보면 유쾌한 것이 나타나고, 불쾌한 것이 나타나고, 유쾌하고 불쾌한 것이 나타난다. 그가 원한다면
‘내가 역겨운 것에 역 겹지 않은 것을 인식하기 위해 남아있다’고한다면 역겨운 것에서 역 겹지 않은 것을 인식하는 것이 남아
있습니다. 그가 원한다면 ‘내가 역겨워하지 않는 것에서 역겨운 것을 인식하기 위해 남아있다’고 원한다면, 역겨운 것이 아닌 것에서
역겨움을 인식하는 것이 남아 있습니다. 그가 원하는 경우 : ‘내가 역겨운 것과 역 겹지 않은 것에서 역 겹지 않은 것을
인식하도록 남아있다’는 것은 역겨운 것과 그렇지 않은 것에서 역 겹지 않은 것을 인식하는 것입니다. -역겨워. 그가 원하면 ‘내가
역겨운 것과 역 겹지 않은 것에서 역겨운 것을 인식하기를’원한다면 역겨운 것과 역 겹지 않은 것에서 역겨움을 인식하는 것이 남아
있습니다. 그가 원하는 경우 : ‘혐오스러운 사람과 혐오스러운 사람을 모두 피하고, 내가 평등하고, 현존하며, 세심한 분별력을
부여 받았으면’그는 평등하고 현존하며 세심한 분별력을 부여 받았습니다. .
또한 아난다는 육체의 감각을 몸으로 만져서 기분 좋은 것이 나타나고, 불쾌한 것이 나타나거나, 즐겁고 불쾌한 것이 나타납니다.
그가 원한다면 ‘내가 역겨운 것에 역 겹지 않은 것을 인식하기 위해 남아있다’고한다면 역겨운 것에서 역 겹지 않은 것을 인식하는
것이 남아 있습니다. 그가 원한다면 ‘내가 역겨워하지 않는 것에서 역겨운 것을 인식하기 위해 남아있다’고 원한다면, 역겨운 것이
아닌 것에서 역겨움을 인식하는 것이 남아 있습니다. 그가 원하는 경우 : ‘내가 역겨운 것과 역 겹지 않은 것에서 역 겹지 않은
것을 인식하도록 남아있다’는 것은 역겨운 것과 그렇지 않은 것에서 역 겹지 않은 것을 인식하는 것입니다. -역겨워. 그가 원하면
‘내가 역겨운 것과 역 겹지 않은 것에서 역겨운 것을 인식하기를’원한다면 역겨운 것과 역 겹지 않은 것에서 역겨움을 인식하는 것이
남아 있습니다. 그가 원하는 경우 : ‘혐오스러운 사람과 혐오스러운 사람을 모두 피하고, 내가 평등하고, 현존하며, 세심한
분별력을 부여 받았으면’그는 평등하고 현존하며 세심한 분별력을 부여 받았습니다. .
더욱이 아난다는 마음으로 정신 현상을 알아 차리면 유쾌한 것이 나타나고, 불쾌한 것이 나타나고, 즐겁고 불쾌한 것이 나타난다.
그가 원한다면 ‘내가 역겨운 것에 역 겹지 않은 것을 인식하기 위해 남아있다’고한다면 역겨운 것에서 역 겹지 않은 것을 인식하는
것이 남아 있습니다. 그가 원한다면 ‘내가 역겨워하지 않는 것에서 역겨운 것을 인식하기 위해 남아있다’고 원한다면, 역겨운 것이
아닌 것에서 역겨움을 인식하는 것이 남아 있습니다. 그가 원하는 경우 : ‘내가 역겨운 것과 역 겹지 않은 것에서 역 겹지 않은
것을 인식하도록 남아있다’는 것은 역겨운 것과 그렇지 않은 것에서 역 겹지 않은 것을 인식하는 것입니다. -역겨워. 그가 원하면
‘내가 역겨운 것과 역 겹지 않은 것에서 역겨운 것을 인식하기를’원한다면 역겨운 것과 역 겹지 않은 것에서 역겨움을 인식하는 것이
남아 있습니다. 그가 원하는 경우 : ‘혐오스러운 사람과 혐오스러운 사람을 모두 피하고, 내가 평등하고, 현존하며, 세심한
분별력을 부여 받았으면’그는 평등하고 현존하며 세심한 분별력을 부여 받았습니다. . 이것이 아난다, 발달 된 능력을 가진 고귀한
존재입니다.
그래서
아난다, 나는 고귀한 존재의 훈련에서 능력의 최고 발전을 가르쳤고, 나는 사람이 훈련중인 사람, 길을 따르는 사람, 고귀한
존재가되는 방법을 가르쳤다 개발 된 능력과 함께. 선생님이 제자들에 대한 동정심에서, 그들의 행복을 구하고, 그들에 대한
동정심에서해야 할 모든 일을 저는 여러분을 위해했습니다. 여기에 나무의 뿌리가 있고 여기에 빈 방이 있습니다. 명상을 연습하세요,
아난다, 무시하지 말고 나중에 후회할 필요가 없습니다. 여기 당신을위한 나의 지시가 있습니다.
따라서 행운아가 말했다. 만족하고 존경하는 아난다는 행운의 말에 기뻐합니다.
Rémy가 제안한 번역.
——— oOo ———
담마의 선물로 게시 됨,
비영리 목적으로 자유롭게 배포 할 수 있습니다.
—
번역자는 Pali의 전문가가 아니며 오류를 방지하기 위해 이미 존재하는 번역을 참조합니다. 그럼에도 불구하고 그는 번역에 빠질
수있는 오류가 미미하기를 바라고 있습니다.
이 작품은 Creative Commons 4.0 International License하에 있습니다.
저작자 표시, 비상업적 사용 및 동일한 조건 하에서 공유.
Indriyabhāvanā Sutta-교수진 개발
그래서 아난다, 나는 고귀한 존재의 훈련에서 능력의 최고 발전을 가르쳤고, 나는 사람이 어떻게 훈련중인 사람인지, 길을 따르는
사람인지, 어떻게 고귀한 존재인지 가르쳤다. 개발 된 능력과 함께. 선생님이 제자들에 대한 동정심에서, 그들의 행복을 구하고,
그들에 대한 동정심에서해야 할 모든 일을 저는 여러분을 위해했습니다. 여기에 나무의 뿌리가 있고 여기에 빈 방이 있습니다. 명상을
연습하세요, 아난다, 무시하지 말고 나중에 후회할 필요가 없습니다. 여기에 당신을위한 나의 지시가 있습니다. 만족하고 존경하는
아난다는 행운의 말에 기뻐합니다.
LESSON 3003 Mon 27 May 2019
Tipitaka - DO GOOD BE MINDFUL is the
Essence of the Words of the Awakened One with Awareness
Tipitaka is the
MEDITATION PRACTICE in BUDDHA’S OWN WORDS for welfare, happiness and
peace on the path of Eternal Bliss as Final Goal
Mahāsatipaṭṭhāna Sutta —
Attendance on awareness — [ mahā+satipaṭṭhāna ]
Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca
Buddhasasana
29) Klassieke Afrikaans-Klassieke Afrikaans
https://www.keepinspiring.me/buddha-quotes/
Die volgende 108 Boeddha aanhalings beliggaam die geestelike leier se klem op medelye, vrede en geluk.
Boeddha Kwotasies op die Lewe
“Dit
is beter om jouself te oorwin as om duisend gevegte te wen. Dan is die
oorwinning joune. Dit kan nie van jou geneem word nie. “-Buddha
“As
jy geweet het wat ek weet van die krag om jou te gee, sal nie ‘n enkele
ete verbygaan sonder om dit op een of ander manier te deel nie.”
“Leer dit uit water: hard spat die spruit, maar die oseane diepte is kalm.”
“Ek sien nooit wat gedoen is nie; Ek sien net wat nog gedoen moet word. “
“Jy verloor net waaraan jy vasklou.”
“Die verlede is reeds weg, die toekoms is nog nie hier nie. Daar is maar een oomblik vir jou om te lewe. ‘
“Die probleem is, jy dink jy het tyd.”
“Terwyl jy wandel, eet en reis, wees waar jy is. Anders sal jy die grootste deel van jou lewe mis. “-Buddha
“Jou werk is om jou werk te ontdek en dan met jou hele hart om jouself daaroor te gee.”
“Glo
niks, maak nie saak waar jy dit lees nie, of wie dit gesê het, maak nie
saak of ek dit gesê het nie, tensy dit met jou eie rede en jou eie
gesonde verstand stem.”
“Die tong soos ‘n skerp mes … dood sonder om bloed te trek.”
“Leer
hierdie triple waarheid vir almal: ‘n Vriendelike hart, vriendelike
toespraak en ‘n lewe van diens en deernis is die dinge wat die mensdom
vernuwen.”
“Elke mens is die skrywer van sy eie gesondheid of siekte.” -Buddha
“Om te onthou van leuens is wesenlik gesond.”
“Vermy bose dade as ‘n man wat die lewe liefhet, vermy gif.”
Boeddha kwotasies oor meditasie
“Om aan woede te hou, is soos om gif te drink en die ander persoon te verwag om te sterf.”
“Wat jy dink, word jy. Wat jy voel, lok jy. Wat jy dink, skep jy. “
“Meditasie
bring wysheid; gebrek aan meditasie laat onkunde. Weet goed, wat lei
jou vorentoe en wat hou jou terug, en kies die pad wat lei tot wysheid.
“-Buddha
“Daar is net twee foute wat mens op die pad na die waarheid kan maak; gaan nie heeltemal en begin nie. “
“Niemand spaar ons maar onsself nie. Niemand kan en niemand mag nie. Ons moet self die pad loop. “
“As
‘n man se gedagtes modderig is, as hy roekeloos en vol bedrog is, hoe
kan hy die geel mantel dra? Elkeen wat ‘n meester van sy eie natuur is,
helder, duidelik en waar, hy mag inderdaad die geel mantel dra. “
“Woede
sal nooit verdwyn solank gedagtes van wrewel in die verstand gekoester
word nie. Woede sal verdwyn sodra gedagtes van wrewel vergete word. “
“Jou liggaam is kosbaar. Dit is ons voertuig vir ontwaking. Behandel dit versigtig. “-Buddha
“Vir
gou word die liggaam weggegooi. Wat voel dit dan? ‘N Onverbiddelike
houthoutjie, dit lê op die grond. Wat weet dit dan? Jou grootste vyand
kan jou nie so erg as jou eie gedagtes benadeel nie. Maar een keer
bemeester, niemand kan jou soveel help nie, nie eers jou pa of jou ma
nie. “
“‘N Mens moet daarna streef om te verstaan wat lyste en
siektes ondergaan - en streef na gesondheid en welsyn terwyl jy op pad
is.”
“As jy stil genoeg is, sal jy die vloei van die heelal hoor.
Jy sal sy ritme voel. Gaan met hierdie vloei. Geluk lê voor. Meditasie
is die sleutel. “
Boeddha Aanhalings op Vrede
“Beter as ‘n duisend hol woorde, is een woord wat vrede bring.” -Buddha
“Vrede kom van binne af. Moet dit nie soek nie. “
“Diegene wat vry is van wrewelagtige gedagtes, vind beslis vrede.”
“Daar moet boos wees, sodat die goeie sy suiwerheid daarbo kan bewys. “
“Om jouself te oorwin, is ‘n groter taak as om ander te verower.”
“Die
hele geheim van die bestaan is om geen vrees te hê nie. Moet nooit
vrees wat van jou sal word nie, afhang van niemand nie. Net die oomblik
dat jy alle hulp verwerp, word jy bevry. “
“Stel jou hart op om goed te doen. Doen dit oor en oor en jy sal met vreugde gevul word. “-Buddha
“Alles wat ‘n begin het, het ‘n einde. Maak daar vrede met en alles sal goed wees. “
“Die wortel van lyding is aanhegting.”
Boeddha Kwotasies op Spiritualiteit
“Jy kan nie die pad ry totdat jy die pad self geword het nie.”
“Drie dinge kan nie lank verborge wees nie: die son, die maan en die waarheid.” -Buddha
“Die enigste werklike mislukking in die lewe is nie om waar te wees aan die beste een weet nie.”
“Suiwerheid of onsuiwerheid hang af van jouself. Niemand kan ‘n ander reinig nie. “
“Maar baie heilige woorde wat jy lees, maar baie wat jy praat, hoe goed sal hulle jou doen as jy nie oor hulle handel nie?”
“As jy ‘n lamp vir iemand aansteek, sal dit jou pad ook verhelder.” -Buddha
“As ons die wonder van ‘n enkele blom duidelik kon sien, sou ons hele lewe verander. “
“Diegene wat versuim het om na die waarheid te werk, het die doel van die lewe gemis.”
“In apartheid lê die wêreld se grootste ellende; Met medelye lê die wêreld se ware krag. “
“As
jy niemand vind om jou op die geestelike pad te ondersteun nie, loop
alleen. Daar is geen geselskap met die onvolwasse nie. “
“Werk jou eie verlossing uit. Moenie afhanklik wees van ander nie. “
“Maar baie heilige woorde wat jy lees, maar baie wat jy praat, hoe goed sal hulle jou doen as jy dit nie doen nie
09) Classical Albanian-Shqiptare klasike,
09) Classical Albanian-Shqiptare klasike,
https://www.keepinspiring.me/buddha-quotes/
Citimet e mëposhtëme të Buddhës në vijim përfshijnë mprehtësinë e udhëheqësit shpirtëror në dhembshurinë, paqen dhe lumturinë.
Buda citon jetën
“Është
më mirë për të pushtuar veten sesa për të fituar një mijë beteja.
Atëherë fitorja është e juaja. Nuk mund të merret prej jush. “-Buddha
“Nëse
e dinit se çfarë di unë për fuqinë e të dhënit, nuk do të lejonte një
vakt të vetëm të kalonte pa e ndarë atë në një farë mënyre”.
“Mëso këtë nga uji: me zë të lartë splashes përrenj, por thellësia e oqeaneve është e qetë.”
“Unë kurrë nuk shoh atë që është bërë; Unë shoh vetëm se çfarë mbetet të bëhet. “
“Ju humbni vetëm atë që ju kapni”.
“E kaluara tashmë është zhdukur, e ardhmja nuk është ende këtu. Ka vetëm një moment për të jetuar. “
“Problemi është se ti mendon se ke kohë.”
“Ndërsa ecni, hani dhe udhëtoni, jini aty ku jeni. Përndryshe do të humbisni pjesën më të madhe të jetës suaj. “-Buddha
“Puna juaj është të zbuloni punën tuaj dhe pastaj me gjithë zemër për t’i dhënë vetes”.
“Nuk
besoni asgjë, pa marrë parasysh se ku e keni lexuar atë, ose kush e ka
thënë atë, pavarësisht nëse e kam thënë atë, nëse nuk pajtohet me arsyen
tuaj dhe ndjenjën tuaj të përbashkët”.
“Gjuha si një thikë e mprehtë … Vret pa tërhequr gjak”.
“Mësoni
të vërtetën e trefishtë për të gjithë: Një zemër bujare, një shprehje e
mirë dhe një jetë shërbimi dhe dhembshurije janë gjërat që ripërtërijnë
njerëzimin”.
“Çdo qenie njerëzore është autori i shëndetit apo sëmundjes së tij.” -Buddha
“Të përmbahesh nga gënjeshtra është në thelb i shëndetshëm.”
“Shmangni veprat e këqija si një njeri që e do jetën shmang helmin”.
Buda citon meditimin
“Mbajtja në zemërim është si helmi i pirjes dhe presin që personi tjetër të vdesë”.
“Ajo që mendon, bëhet. Çfarë ndjeheni, ju tërheqni. Çfarë imagjinoni, ju krijoni. “
“Meditimi
sjell mençuri; mungesa e meditimit lë injorancën. Dini mirë atë që ju
çon përpara dhe atë që ju mban mbrapa, dhe zgjidhni rrugën që të çon në
mençuri “. -Buddha
“Ka vetëm dy gabime që mund t’i bëni përgjatë rrugës drejt së vërtetës; nuk shkon gjatë gjithë rrugës dhe nuk fillon. “
“Askush nuk na kursen, por vetveten. Askush nuk mund dhe askush nuk mund. Ne vetë duhet të ecim në shteg “.
“Nëse
mendimet e një njeriu janë baltë, Nëse ai është i pamatur dhe plot
mashtrim, Si mund të veshë rrobën e verdhë? Kushdo që është zot i
natyrës së tij, i ndritshëm, i qartë dhe i vërtetë, Ai me të vërtetë
mund të veshë mantelin e verdhë “.
“Zemërimi kurrë nuk do të zhduket
për aq kohë sa mendimet e pakënaqësisë mbahen në mendje. Zemërimi do të
zhduket sapo të harrohen mendimet e zemërimit “.
“Trupi juaj është i çmuar. Është mjeti ynë për zgjim. Trajtojeni me kujdes. “-Buddha
“Për
së shpejti trupi është hedhur poshtë, atëherë çfarë ndihet? Një log i
padobishëm i drurit, ajo shtrihet në tokë, atëherë çfarë e di? Armiku
juaj më i keq nuk mund t’ju dëmtojë sa më shumë që mendimet tuaja, të
padrejta. Por sapo të zotët, askush nuk mund t’ju ndihmojë aq shumë, as
babai, as nëna juaj “.
“Duhet të përpiqemi të kuptojmë se çfarë
nënkupton vuajtjet dhe sëmundjet - dhe synimi për shëndetin dhe
mirëqenien ndërsa fitojmë në rrugën”.
“Nëse jeni mjaft të qetë,
do të dëgjoni rrjedhën e universit. Ju do të ndjeni ritmin e tij. Shkoni
me këtë rrjedhë. Lumturia shtrihet përpara. Meditimi është çelësi. “
Buda Kuoton Paqen
“Më mirë se një mijë fjalë të uritur, është një fjalë që sjell paqe.” -Buddha
“Paqja vjen nga brenda. Mos e kërkoni pa. “
“Ata që janë të lirë nga mendimet e turpshme me siguri gjejnë paqe.”
“Duhet të ketë të keqe në mënyrë që e mira të provojë pastërtinë e saj mbi të. “
“Për të pushtuar veten është një detyrë më e madhe sesa pushtimi i të tjerëve”.
“E
gjithë sekreti i ekzistencës është që të mos ketë frikë. Kurrë mos kini
frikë se çfarë do të bëhet prej jush, nuk varet nga askush. Vetëm kur
të refuzoni të gjithë ndihmën jeni të liruar “.
“Vendosni zemrën tuaj për të bërë mirë. Bëje përsëri dhe përsëri dhe do të mbushesh me gëzim. »-Buddha
“Çdo gjë që ka një fillim ka një fund. Bëni paqen tuaj dhe të gjithë do të jenë të mirë “.
“Rrënja e vuajtjes është lidhja.”
Buda citon frymëzimin
“Ju nuk mund të udhëtoni në rrugën derisa të jeni bërë rruga vetë”.
“Tre gjëra nuk mund të fshehin gjatë: dielli, hëna dhe e vërteta.” -Buddha
“Dështimi i vetëm i vërtetë në jetë nuk është që të jetë e vërtetë për të mirën e di.”
“Pastërtia ose papastërtia varet nga vetja. Askush nuk mund të pastrojë një tjetër. “
“Megjithatë
shumë fjalë të shenjta që lexoni, por shumë njerëz ju flisni, çfarë të
mirë do t’ju bëjnë ata, nëse nuk veproni me ta?”
“Nëse ndizni një llambë për dikë, ai gjithashtu do të shkëlqejë në rrugën tuaj.” -Buddha
“Nëse ne mund ta shihnim mrekullinë e një lule të vetme, jeta jonë do të ndryshonte. “
“Ata që nuk kanë arritur të punojnë drejt së vërtetës kanë humbur qëllimin e jetesës”.
“Në veçantinë qëndron mjerimi më i madh në botë; në dhembshuri qëndron forca e vërtetë e botës “.
“Nëse nuk gjeni askënd që të mbështetet në rrugën shpirtërore, ecni vetëm. Nuk ka shoqëri me të papjekurin “.
“Përpunoni shpëtimin tuaj. Mos u varni nga të tjerët. “
“Megjithatë shumë fjalë të shenjta që lexoni, Megjithatë shumë që flisni, çfarë të mirë do t’ju bëjnë nëse nuk e bëni
10) Classical Amharic-አንጋፋዊ አማርኛ,
10) አንጋፋ አርቃቂ አማርኛ- አንጋፋላዊ አማርኛ,
https://www.keepinspiring.me/buddha-quotes/
የሚከተለው የ 108 ቡድኖች ጥቅሶች የመንፈሳዊ መሪዎችን ስለ ርህራሄ, ሰላም እና ደስታ አፅንዖት ሰጥተዋል.
የቡድሃ ጥቅሶች በህይወት
“አንድ ሺህ ውጊያዎች ከማሸነፍ እራስዎን ማሸነፍ ይሻላል. እናም ድሉ የእናንተ ነው. ከአንተ ሊወሰድ አይችልም. “- ቡዲዳ
“ስሇሰጠህ ስሇማውቀው የምታውቀውን አንዴ ነገር ብታውቅ ብቸኛው ምግብ በምንም መንገድ ሳይጋጭ አያልፈውም.”
“ይሄንን ከውሃ ይማሩ” “የጆሮ ጉድጓዱ ድምፆች ግን ውቅያኖሶች ጥልቀት ያላቸው ናቸው.”
“ምን እንደተደረገ አላየሁም. ምን መደረግ እንዳለበት ብቻ ነው የሚያየው. “
«ትገድላላችሁም የነበርከው እንጂ ሌላ አይደለሁም» በላቸው.
“ያለፈው ጊዜ ተወስዷል, የወደፊቱ ገና የለም. እርስዎ ለመኖር አንድ ጊዜ ብቻ ነው. “
“ችግሩ ጊዜ አለህ እያሰብህ ነው.”
“በምትሄዱበት, በምትበሉበትና በምታድሩበት ጊዜ, በሆናችሁ. አለዚያ ግን አብዛኛውን ሕይወታችሁን ያመልጣሉ. “- ቡዲሃ
“የእራስህ ሥራ ስራህን እና እራስህን ለመስጠት በሙሉ ልብህ ማወቅ ነው.”
የትም ቦታ ብታነብ, ወይም ቢናገር, እኔ ምንም ባላደረግኩት, ከራስህ ምክንያትና ከህትህ ጋር የሚስማማ ካልሆነ በስተቀር, ማመን የለብህም. “
“እንደ ምላጭ ቢላ የሆነ ምላሴ … ደም ሳይፈስ ይገደላል.”
“ይህንን ሶስት እውነታ ለሁሉም አስተምሯቸው: ለጋስ ልብ, ደግነት ንግግር, እና የአገልግሎት አገልግሎት እና ርኅራኄ የሰውን ዘር የሚያድስ ነገሮች ናቸው.”
“እያንዳንዱ የሰው ልጅ የራሱ ጤንነት ወይም በሽታ ፈጣሪ ነው.” - ቡዲዳ
“ከውሸት ለመራቅ ዋናው ነገር ጤናማ ነው.”
“ሕይወትን የሚወድ ሰው ግን መርዝን ያስወግዳል, ክፉ ሥራን አስወግድ.”
የቡድሃ ጥቅሶችን በማሰላሰል
“ቁጣን መቆጣጠር የመርዝ መርዝ እንደመውሰድና ሌላኛው ሰው እንዲሞት ይጠብቅበታል.”
“ምን እንደሚያስቡ, እርስዎ ይሆናሉ. የሚሰማዎት ነገር, ይወዱታል. የምታስቡት, ትፈጥራለህ. “
“ማሰላሰል ጥበብ ያስገኛል. የማሰላሰል አለመቻል ለቁርአን ይተውታል. ምን ይዞ እንደሚመጣና ምን እንደሚይዙ በጥብቅ ለማወቅ እና ወደ ጥበብ የሚመራውን መንገድ ምረጥ. “- ቡዲዳ
“ወደ አንድ መንገድ መንገድ መድረስ የሚችሉት ሁለት ስህተቶች ብቻ ናቸው. ሁሉም መንገድ አይሄድም, አይጀምርም. “
“እራሳችንን እንጂ እኛን አያድንም. ማንም እና ማንም ማንም ሊሆን አይችልም. እኛ መራመድ አለብን. “
“የአንድ ሰው ሐሳብ ጭቃ ቢበዛ ጉስቁልና ጉድለት ካለበት ቢላዋ ቢጫ ልብሱን እንዴት ይለብሳል? የራሱ ባህርይ የሆነ, ብሩህ, ግልፅና እውነት ነው, ቢላዋ ቢጫ ልብሱን ይለብሳል. “
“ቂም በአእምሮ ውስጥ ተወዳጅ እስከሆነ ድረስ ቁጣ ፈጽሞ አይጠፋም. የቅሶ አስተሳሰብ እንደረሳት ወዲያውኑ ቁጣን ይጠፋል. “
“ሰውነትሽ ዋጋ አለው. ለእንቅልፍ የእኛ ተሽከርካሪ ነው. በጥንቃቄ ይያዝ. “- ቡዲሃ
“ሰውነት
መጣል ስለማይችል ታዲያ ምን ይሰማዋል? እርባታ የሌለው የእንጨት ምሰሶ መሬት ላይ ነው, ታዲያ ምን ያውቀዋል?
ጠላትህ ክፉ ሊያደርግብህ አይችልም. ነገር ግን አንዴ ከተወሰነ ጊዜ በኋላ ማንም ሊረዳዎ አይችልም, አባታችሁንም
ሆነ እናትዎን. “
“አንድ ተጨባጭ መከራዎችን እና በሽታዎችን ለመረዳት አንድ ሰው መሞከር አለበት, እና በመንገዱ ላይ ሳሉ ለጤንነት እና ለህይወት ተስማሚ ነው.”
“ጸጥታ ከሰፈነ ዓለም ፍሰትን ትሰማላችሁ. የእሱን አመታት ትቆጥራላችሁ. በዚህ ፍሰት ሂድ. ደስታ ወደፊት ይጠብቀናል. ማሰላሰል ቁልፍ ነው. “
የቡድሃ ቡድኖች ስለ ሰላም
“ከአንድ ሺህ በሚበልጡ ቃላት የተሻሉ ቃላት ሰላም የሚያመጣ ቃል ነው.” - ቡዲዳ
“ሰላም የሚመጣው ከውስጥ ነው. ሳታፈቅዱለት. “
“ሐሳባቸውን የማይረሱት ሐሳቦች ሰላም ያገኛሉ.”
“መልካም መሆን አለበት, ስለዚህ ጥሩነቱ በላይነቱ ጥሩ ነው. “
“እራስን መቆጣጠር ሌሎችን ከመሸነፍ የበለጠ ታላቅ ስራ ነው.”
“ለሕልውና ሙሉ በሙሉ ምሥጢር መሆን የለበትም. የእናንተን ምንነት በፍፁም አይጨነቁ, በማንም ላይ አይመኩ. ሁሉንም እርዳት ባለመቀበልህ ወቅት ብቻ ነጻ ሆነሃል. “
“መልካም በማድረግ ልብህን አኑር. ደጋግማችሁ ደጋግማችሁ ደስተኛ ትሆናላችሁ. “- ቡዲዳ
«ጅማሬ ያለው ሁሉ መጨረሻ አለው. እርስ በርሳችሁ ትዕግሥትን አድርጉ: ማንም በባልንጀራው ላይ የሚነቅፈው ነገር ካለው: ይቅር በላቸው.
“የመከራ መንስኤ ዓባሪ ነው.”
የቡድሃ ቡድኖች ስለ መንፈሳዊነት
“መንገዱ እራስዎ እስካልሆኑ ድረስ መንገዱን መጓዝ አይችሉም.”
“ሶስት ነገሮች ለረጅም ጊዜ ተደብቀው መኖር አይቻልም: ፀሐይ, ጨረቃ እና እውነት ናቸው.” - ቡዲሃ
“በሕይወቱ ያለው ብቸኛው እውነተኛ ውድቀት ከሁሉ የተሻለ እንደሚያውቅ አይደለም.”
“ንጽህና ወይም ርኩስ በራሱ ላይ የተመካ ነው. ማንም ሰው ሌላውን ሊያነጻው አይችልም. “
“ነገር ግን ብዙ ቅዱሳት ቃላትን ታነባላችሁ, ብዙ ግን ብትናገር, በእነሱ ላይ ካልሠራችሁ ምን ጥሩ ነገር ያደርጋሉ?”
“ለአንድ ሰው መብራት ቢያነሡም አቅጣጫችሁን ያበራልናል.” - ቡዲዳ
“የአንድን አበባ አበባ ተአምር በግልጽ ለማየት ብንችል, መላ ህይወታችን ይቀየራል. “
“ለእውነት መስራት ያልቻሉ ሰዎች የሕይወታቸው ዓላማ የላቸውም.”
“ከዓለም እጅግ የከፋው ተፋጣኝ መለያየት ነው. በእውነተኛው ዓለም ውስጥ እውነተኛ ጥንካሬ ነው. “
“በመንፈሳዊ ጎዳና ላይ ሊደግፍ የሚችል ማንም ካላገኙ, ብቻዎን ይራመዱ. ከድካሙ ጋር ምንም ግንኙነት አይኖረውም. “
“የራሳችሁን ደኅንነት ተካፈሉ. በሌሎች ላይ አይጣሩ. “
“ነገር ግን ብዙ የምታነቧቸው ቅዱስ ቃላቶች, ብዙ ግን እንዲህ ይላሉ, እርስዎ ካልሰሩ ምን ጥሩ ነገር ያደርጋሉ?
11) Classical Arabic-
https://www.youtube.com/watch?v=KfIVdtqCdjM
UNI- GIRLS
Published on Jan 28, 2017
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11) اللغة العربية الفصحى- اللغة العربية الفصحى
https://www.keepinspiring.me/buddha-quotes/
تجسد مقتطفات بوذا الـ 108 التالية تأكيد الزعيم الروحي على التعاطف والسلام والسعادة.
ونقلت بوذا على الحياة
“من الأفضل التغلب على نفسك بدلاً من الفوز بألف معركة. ثم النصر لك. لا يمكن أن تؤخذ منك “
“إذا كنت تعرف ما أعرفه عن مدى قوة إعطاءك ، فلن تسمح لوجبة واحدة بالمرور دون مشاركتها بطريقة ما.”
“تعلم هذا من الماء: رش بصوت عالٍ ولكن عمق المحيطات هادئ.”
“أنا لا أرى ما تم القيام به ؛ أنا فقط أرى ما الذي يجب عمله “.
“انت تخسر فقط ما تتعلق به.”
“لقد مضى الماضي بالفعل ، المستقبل لم يحن بعد. هناك لحظة واحدة فقط لتعيش بها. “
“المشكلة انك تعتقد ان لديك وقت.”
“وأنت تمشي وتناول الطعام والسفر ، كن مكانك. وإلا فإنك سوف تفوت معظم حياتك. “- بودها
“عملك هو اكتشاف عملك ومن ثم من كل قلبك لتقدمه لنفسك”.
“لا
تصدق أي شيء ، بغض النظر عن المكان الذي قرأته ، أو من قاله ، بغض النظر
عما إذا كنت قد قلت ذلك ، ما لم يتفق مع السبب الخاص بك والحس السليم الخاص
بك.”
“اللسان كالسكين الحاد … يقتل دون سحب الدم.”
“علموا هذه الحقيقة الثلاثية للجميع: إن القلب السخي والكلام الطيب وحياة الخدمة والرحمة هي الأشياء التي تجدد البشرية.”
“كل إنسان هو صاحب صحته أو مرضه”
“الامتناع عن الكذب أمر صحي بشكل أساسي.”
“تجنب أعمال الشر كرجل يحب الحياة يتجنب السم”.
ونقلت بوذا على التأمل
“التمسك بالغضب مثل شرب السم وتوقع وفاة الشخص الآخر.”
“ماذا تظن انك ستصبح. ما تشعر به ، أنت تجذب. ما تتخيل ، أنت تصنع “.
“التأمل
يجلب الحكمة ؛ عدم التأمل يترك الجهل. تعرف جيدًا ما الذي يقودك إلى
الأمام وما الذي يعيقك ، واختر المسار الذي يؤدي إلى الحكمة. “- بودها
“هناك خطأان فقط يمكن للمرء ارتكابهما على طول الطريق إلى الحقيقة ؛ لا تمضي طوال الطريق ، ولا تبدأ “.
لا أحد ينقذنا إلا أنفسنا. لن يستطيع اي شخص ولن يتمكن حتى .. نحن أنفسنا يجب أن نسير في الطريق “.
“إذا
كانت أفكار الرجل موحلة ، وإذا كان متهورًا ومليءًا بالخداع ، فكيف يرتدي
الثوب الأصفر؟ من هو سيد طبيعته الخاصة ، مشرق وواضح وصحيح ، وقد يرتدي
رداءًا أصفرًا “.
“لن يختفي الغضب أبدًا ما دامت أفكار الاستياء عزيزة على العقل. سيختفي الغضب بمجرد نسيان أفكار الاستياء “.
“جسمك ثمين. إنها سيارتنا للاستيقاظ. تعامل معها بحذر “
“سيتم
التخلص من الجسم قريبًا ، فما هو شعورك؟ سجل عديم الفائدة من الخشب ، يقع
على الأرض ، ثم ماذا يعرف؟ أسوأ عدو لديك لا يمكن أن يؤذيك بقدر ما أفكارك
الخاصة ، دون حراسة. ولكن بمجرد إتقانها ، لا يمكن لأحد أن يساعدك كثيرًا ،
ولا حتى والدك أو والدتك “.
“يجب على المرء أن يسعى جاهداً لفهم ما يكمن وراء المعاناة والأمراض - وأن يستهدف الصحة والرفاهية أثناء اكتسابه في المسار”.
“إذا
كنت هادئًا بما فيه الكفاية ، فستسمع تدفق الكون. سوف تشعر إيقاعه. الذهاب
مع هذا التدفق. السعادة تنتظرنا. التأمل هو المفتاح “.
ونقلت بوذا على السلام
“أفضل من ألف كلمة جوفاء ، هي كلمة واحدة تجلب السلام”
“السلام يأتي من الداخل. لا نسعى من دون.”
“أولئك الذين يخلو من الأفكار الساخطة يجدون السلام بالتأكيد”.
يجب أن يكون هناك شر حتى يثبت الخير نقاءه فوقه. “
“قهر الذات مهمة أكبر من قهر الآخرين.”
سر
الوجود كله هو عدم الخوف. لا تخف أبدًا مما سيصبح منك ، لا تعتمد على أحد.
فقط في اللحظة التي ترفض فيها كل المساعدة يتم تحريرك “.
“ضع قلبك على فعل الخير. افعل ذلك مرارًا وتكرارًا وستملأ بالبهجة “
“كل شيء له بداية له نهاية. اجعل سلامك مع ذلك وكل شيء سيكون على ما يرام “.
“جذر المعاناة هو التعلق.”
ونقلت بوذا على الروحانية
“لا يمكنك السير في المسار حتى تصبح المسار نفسه”.
“لا يمكن إخفاء ثلاثة أشياء: الشمس والقمر والحقيقة”
“الفشل الحقيقي الوحيد في الحياة ليس أن يكون صحيحًا مع أفضل ما يعرفه المرء”.
“النقاء أو الشوائب يعتمد على نفسه. لا أحد يستطيع أن يطهر الآخر. “
“مهما كانت الكلمات المقدسة التي تقرأها ، مهما كانت الكلمات التي تتحدث عنها ، فما فائدة إرادتك إذا لم تتصرف عليها؟”
“إذا أشعلت مصباحًا لشخص ما ، فسيؤدي ذلك أيضًا إلى إضاءة طريقك”
“إذا تمكنا من رؤية معجزة زهرة واحدة بوضوح ، فإن حياتنا كلها ستتغير. “
“أولئك الذين فشلوا في العمل من أجل الحقيقة قد غابوا عن غرض المعيشة.”
“في الانفصال يكمن أعظم البؤس في العالم. في التعاطف تكمن القوة الحقيقية في العالم “.
“إذا لم تجد أحداً يدعمك على الطريق الروحي ، فقم بالسير بمفردك. لا يوجد رفقة مع غير ناضجة. “
“العمل خلاصكم. لا تعتمد على الآخرين.”
“ومع ذلك العديد من الكلمات المقدسة التي تقرأها ، ولكن الكثير من الكلام ، ما هي النوايا الحسنة التي يقومون بها إذا لم تفعلاللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
12) դասական հայերեն- դասական հայերեն,
https://www.keepinspiring.me/buddha-quotes/
Հետեւյալ 108 Բուդդան մեջբերում է հոգեւոր առաջնորդի շեշտը գթասիրտության, խաղաղության եւ երջանկության մասին:
Buddha Quotes մասին կյանքի մասին
«Ավելի լավ է նվաճել ինքներդ, քան հաղթել հազարավոր մարտերին: Այնուհետեւ հաղթանակը ձերն է: Դա ձեզ չի կարելի վերցնել »: Բուդդա
«Եթե գիտեիք, թե ինչ ես գիտեմ, տալով ուժը, թույլ չես տա որեւէ կերակուր անցնել, առանց դրա փոխանակման:
«Սովորեք սա ջրից. Բարձրաձայն ցնցում է գետը, բայց օվկիանոսի խորությունը հանգիստ է»:
«Ես երբեք չեմ տեսել, թե ինչ է արվել. Ես միայն տեսնում եմ, թե ինչ է անելու:
«Դուք միայն կորցնում եք այն, ինչ դուք կառչում եք»:
«Անցյալն արդեն անցել է, ապագան դեռ այստեղ չէ: Միայն մեկ պահ կա, որ ապրեք »:
«Խնդիրն այն է, կարծում եք, որ ժամանակ ունեք»:
«Երբ քայլում եք ու ճաշում ու ճամփորդում, եղեք այնտեղ: Հակառակ դեպքում կորցնում ես ձեր կյանքի մեծ մասը »: -Բուդդա
«Ձեր գործն է ձեր աշխատանքը հայտնաբերելու, ապա ձեր ամբողջ սրտով, որ ինքներդ ձեզ դառնա»:
«Հավատացեք
ոչինչին, անկախ այն բանից, թե որտեղ եք կարդացել այն, կամ ով է դա ասել,
անկախ նրանից, եթե ես դա ասել եմ, եթե դա չի համապատասխանում ձեր սեփական
պատճառաբանությանը եւ ձեր ընդհանուր իմաստին»:
«Լեզուն սուր դանակի նման … սպանում է առանց արյան արանք»:
«Սովորեցրեք
այս երեք ճշմարտությունը բոլորի համար. Առատաձեռն սիրտ, բարի խոսք,
ծառայություն եւ կարեկցանք կյանքեր այն բաներն են, որոնք թարմացնում են
մարդկությանը»:
«Յուրաքանչյուր մարդ իր առողջության կամ հիվանդության հեղինակն է»: Բուդդա
«Կեղծիքից հեռու մնալը առողջ է»:
«Խուսափեք չար գործերից, որպես մարդ, ով սիրում է կյանքը խուսափում է թույնից»:
Բուդդայի գաղափարները մեդիտացիայի վերաբերյալ
«Զայրույթից բռնելը նման է թույնի խմելու եւ այլ մարդու մահանալու ակնկալիքին»:
«Ինչ եք կարծում, դու դառնում ես: Ինչ եք զգում, գրավում ես: Ինչ եք պատկերացնում, ստեղծում եք »:
«Խորհուրդը
իմաստություն է բերում. խոհեմության պակասը տգիտության պատճառ է դառնում:
Լավ գիտեք, թե ինչն է ձեզ առաջ բերում եւ ինչն է ձեզ պահում, եւ ընտրեք այն
ճանապարհը, որն առաջնորդում է իմաստությանը »: Բուդդա
«Միայն երկու սխալ կա, որ կարող է ճշմարտության ճանապարհով գնալ: բոլոր ճանապարհները չկանգնեցնելու եւ չսկսելու համար »:
«Ոչ ոք մեզ ոչ միայն փրկում է մեզ: Ոչ ոք չի կարող եւ ոչ ոք չի կարող: Մենք ինքներս պետք է քայլենք ճանապարհին »:
«Եթե
մարդը մտածում է լղոզված, եթե նա անխոհեմ է եւ լի է խաբեբայությամբ,
ինչպես կարող է հագնել դեղին հագուստը: Ով իր բնույթով վարպետ է, պայծառ,
հստակ եւ ճշմարիտ, Նա, իրոք, կարող է հագնել դեղին հագուստը »:
«Զայրույթը
երբեք չի վերանա այնքան ժամանակ, քանի դեռ մտահոգության մտահոգությունները
մտահոգված են: Զայրույթը անհետանում է հենց այն բանից հետո, երբ
դժգոհությունների մտքերը մոռացվում են »:
«Ձեր մարմինը թանկ է: Դա արթնացնելու մեր մեքենան է: Խնամքով բուժեք »: Բուդդա
«Շուտով
մարմինը մերժվում է, հետո ինչ է զգում: Անտեսանելի փայտանյութը, որը
գտնվում է գետնին, այնուհետեւ այն ինչ գիտի: Ձեր ամենավատ թշնամին չի կարող
ձեզ վնասել այնքան, որքան ձեր սեփական մտքերը, անպաշտպանված: Բայց երբ
տիրապետում էի, ոչ ոք չի կարող ձեզ օգնել այնքան, որքան ձեր հայրը կամ ձեր
մայրը »:
«Պետք է ձգտենք հասկանալ, թե ինչ է տառապում տառապանքներն
ու հիվանդությունները, եւ նպատակ ունեն առողջության եւ բարեկեցության
ճանապարհին հասնելիս»:
«Եթե դու բավականաչափ հանգիստ ես, ապա լսեք
տիեզերքի հոսքը: Դուք զգում եք նրա ռիթմը: Գնացեք այս հոսքով:
Երջանկությունը առաջ է ընթանում: Խորհելը կարեւոր է »:
Բուդդա
«Ավելի լավ է, քան հազար խայտառակ խոսք, մի խոսք է, որը բերում է խաղաղություն»: Բուդդա
«Խաղաղությունը գալիս է ներսից: Մի ձգտեք առանց դրա »:
«Նրանք, ովքեր զզվել են մտքերից, անպայման խաղաղություն են գտնում»:
«Չկա չարիք, որպեսզի լավը կարողանա ապացուցել նրա մաքրությունը: »:
«Ինքը հաղթելն ավելի մեծ խնդիր է, քան ուրիշներին նվաճելը»:
«Կենսական
ողջ գաղտնիքն է վախը չունենալ: Երբեք մի վախեցեք, թե ինչ կդառնա ձեզանից,
կախված չէ ոչ մեկը: Միայն օգնության մերժման պահից դուք ազատ եք »:
«Ստեղծել ձեր սիրտը բարիք գործելու համար: Կատարեք այն կրկին ու կրկին, եւ դուք ուրախությամբ լցվեք »: Բուդդա
«Ամեն ինչ, որն ունի սկիզբ, ունի ավարտ: Կատարեք ձեր խաղաղությունը այդ ամենի հետ, եւ բոլորը լավ կլինեն »:
«Տառապանքի արմատը կցված է»:
Բուդդայի գնացքները հոգեւոր առումով
«Դուք չեք կարող ճանապարհորդել ճանապարհը, մինչեւ որ դու դառնար ճանապարհը»:
«Երեք բաները չեն կարող երկար թաքնված լինել, արեւը, լուսինը եւ ճշմարտությունը». Բուդդա
«Միակ իրական իրական ձախողումը կյանքում չպետք է ճշմարիտ լինի լավագույնին»:
«Մաքրությունը կամ կեղտը կախված է ինքն իրենից: Ոչ ոք չի կարող մաքրել մյուսը »:
«Սակայն շատ սուրբ խոսքեր եք կարդացել, բայց շատերը խոսում են, թե ինչ լավ կամրացնեիք ձեզ, եթե չգործես դրանց վրա»:
«Եթե որեւէ մեկի համար լամպ լույս սփռես, այն նաեւ լուսավորելու է ձեր ճանապարհը»: Բուդդա
«Եթե մենք կարողանայինք ակնհայտորեն մեկ ծաղկի հրաշքը տեսնել, մեր ամբողջ կյանքը կփոխվի: »:
«Նրանք, ովքեր չհաջողվեց աշխատել ճշմարտության հանդեպ, բաց թողեցին կյանքի նպատակը»:
«Առանձինության մեջ ընկնում է աշխարհի ամենամեծ թշվառությունը. գթության մեջ ընկնում է աշխարհի իսկական ուժը »:
«Եթե չեք գտնում, որ ձեզ հոգեւոր ճանապարհի վրա աջակցելու համար, քայլեք միայնակ: Անխախտության հետ ոչ մի շփում չկա »:
«Աշխատիր քո փրկության մասին: Մի վախեցեք ուրիշներին »:
«Սակայն շատ սուրբ խոսքեր եք կարդում, սակայն շատերը խոսում են, թե ինչ լավ կամրացնեն նրանք, եթե չես վարվում
Aşağıdakı 108 Buddha quotes mənəvi lideri şəfqət, sülh və xoşbəxtlik vurğulamaq təcəssüm etdirir.
Buddha Həyat Quotes
“Min döyüşlərdə qazanmaqdan daha çox özünüzü fəth etmək daha yaxşıdır. Sonra qələbə sənindir. Sizdən alınamaz. “- Budda
“Əgər verdiyim güc haqqında bildiyim şeyi bilsəydin, bir yemək bir şəkildə paylaşmadan yola salmağına icazə verməyəcəyəm”.
“Bunu sudan öyrənin: yüksək səslə çayını sıxın, lakin okean dərinliyi sakitdir”.
“Mən görülən işləri görmürəm; Mən yalnız nə edəcəyimi görürəm. “
“Siz yalnız özünüzü itələyən şeyi itirirsiniz.”
“Keçmiş artıq getdi, gələcək hələ burada deyil. Yaşamaq üçün bir an var. “
“Ən pisi orasındadır ki, siz düşünürsünüz ki, sizin vaxtınız var.”
“Yürüyərkən, yemək və səyahət etsəniz, harada olursunuzsa. Əks halda həyatınızın çoxunu əldən verəcəksiniz. “- Budda
“Sizin işiniz işinizi və sonra bütün ürəyinizlə özünüzü tapmaq üçün tapmaqdır.”
“Elə
bir şeyə inanmayın ki, oxuduğunuz yerdən asılı olmayaraq və ya kimin
dediyini söyləyərəm, öz fikirlərinizə və sağlam düşüncənizlə
razılaşmır”.
“Dil kəskin bıçaq kimi … Ölümsüz qan öldürür”.
“Bu üçü həqiqəti hamısına oxuyun: Səxavətli bir ürək, xoş söz, və xidmət və şəfqət həyatı insanlığımı yeniləyən şeylərdir”.
“Hər bir insan öz sağlamlığının və ya xəstəliyinin müəllifidir” -Budda
“Yalandan çəkinmək əsla səmərəsizdir”.
“Həyatı sevən bir insan kimi pis əməllərdən çəkin, zəhərdən qaçın.”
Buddanı Meditasiya haqqında Quotes
“Qəzəbə tutmaq zəhər içmək və digərinin ölməsini gözlədiyidir”.
“Nə düşünürsən, olursan. Nə hiss edirsən, cəlb edirsən. Təsəvvür edin, yaradın. “
“Meditasiya
hikmət gətirir; meditasiya olmaması cəhalətdən ayrılır. Sənin irəli
getdiyini və səni tutduğundan və hikmətə aparan yolu seçdiyini yaxşı
bilirəm. “- Budda
“Haqqa gedən yolda yalnız iki səhv var; bütün yola getməyəcək və başlamaz. “
“Heç kim bizi özümüzdən qoruyur. Heç kim ola bilməz və heç kim ola bilməz. Biz özümüzü yola çıxmalıyıq “.
“Bir
insanın düşüncələri çirkli olsaydı, o pisliksiz və dolandırıcı dolu
olarsa, necə sarı paltar geyə bilər? Kim öz təbiətinin sahibi, Parlaq,
aydın və əsl sahibidirsə, o, həqiqətən sarı paltar geyə bilər. “
“Ruhsuzluq düşüncələri nəzərə alındıqca, qəzəb heç vaxt itməyəcək. Qəzəblənmənin düşüncələri unutulduqca qəzəb yox olacaq “.
“Bədəniniz qiymətlidir. Oyanış üçün vasitədir. Diqqətlə müalicə edin. “-Budda
“Tezliklə
bədən atılır, sonra nə hiss edilir? Ağacın lazımsız bir tarixi, yerə
yığılıb, sonra nə bilir? Ən pis düşməniniz sizə zərər verə bilməz. Öz
düşüncələrinizdən asılı olmayaraq, qorunmaz. Ancaq bir dəfə
mənimsədilər, Heç kim sənə çox kömək edə bilməz, Atanızın və ya ananın
da olmasın “.
“Təəssüflər və xəstəliklər altında olanları anlamaq və yolda əldə edərkən sağlamlıq və rifah məqsədilə hərəkət etmək lazımdır”.
“Əgər
kifayət qədər sakit olsanız, kainatın axını eşitəcəksiniz. Onun ritmini
hiss edəcəksiniz. Bu axınla gedin. Xoşbəxtlik qabaqda. Meditasiya
əsasdır. “
Buddha Sülhü Quotes
“Min içi boş sözlərdən daha yaxşı, sülh gətirən bir sözdir.” -Budda
“Sülh içəridən gəlir. Onsuz axtarma. “
“Kədərli düşüncələrdən azad olanlar əmin-amanlıq içindədirlər”.
“Yaxşı bir şey var ki, yaxşılıq onun üstündəki təmizliyini sübut edə bilər. “”
“Özünü fəth etmək başqalarını fəth etməkdən daha böyük bir vəzifədir”.
“Varlığın
bütün sirrinin qorxusu yoxdur. Heç birinizdən qorxmayın, heç kimdən
asılı olmayın. Yalnız bütün yardımı rədd etdiyiniz an azadsınız. “
“Yaxşılıq etmək üçün ürəyinizi qoyun. Yenidən işləyin və sevinclə dolacaqsınız. “- Budda
“Başlanğıc olan hər şey bitər. Bununla sülhünüzə razı ol və hamısı yaxşı olacaq “.
“Tədqiqatın kökləri əlavədir”.
Buddha mənəviyyatı haqqında quotes
“Yolun yoluna qədər yola çıxa bilməzsiniz.”
“Üç şey gizli ola bilməz: günəş, ay və həqiqət.” -Budda
“Həyatda yeganə real uğursuzluq ən yaxşına doğru deyil”.
“Saflıq və ya çirklilik özündən asılıdır. Heç kəs başqa birini təmizləyə bilməz “.
“Lakin
oxuduğunuz bir çox müqəddəs sözlər, Ancaq bir çox danışırsınız, Onlara
qarşı hərəkət etmirsənsə, nə yaxşı işlər edəcəklər?”
“Əgər kimsə üçün bir lampa işıqlandırırsan, bu da yolunuzu parlaq edəcəkdir.” - Budda
“Əgər bir çiçəyin möcüzəsini aydın görsəydik, bütün həyatımız dəyişəcəkdi. “”
“Həqiqi doğru yola getməyənlər yaşamaq məqsədini qaçırdılar”.
“Ayrılıqda dünyanın ən böyük səfalısı var; Şəfqət içində dünyadakı əsl güc var. “
“Əgər ruhani yolda səni dəstəkləmək üçün heç kim tapmasa, tək-tək get. Yetişməmiş bir yoldaşlıq yoxdur. “
“Öz qurtuluşunuzu həyata keçirin. Başqalarından asılı olmayın. “
“Lakin oxuduğunuz bir çox müqəddəs sözlər, Ancaq bir çox danışırsınızsa, nə etsəniz yaxşı işlər edəcəklər
https://www.youtube.com/watch?v=ArY597Dax84
Tipiṭaka (erromatar)
Tipiṭaka (Mūla)
Vinayapiṭaka
Suttapiṭaka
Dīghanikāya
Sīlakkhandhavaggapāḷi
1. Brahmajālasuttaṃ
From the Holy Buddhist Tipitaka: Sutta Pitaka - Samyutta Nikaya
Supreme Master Television
Published on Jul 12, 2008
http://suprememastertv.com/ - From the Holy Buddhist Tipitaka: Sutta Pitaka -Samyutta Nikaya (In English), Episode: 618, Air date: 24 - May - 2008
Category
Entertainment
Hurrengo Buda komatxoek lidergo espirituala errukitzen dute, errukia, bakea eta zoriontasuna azpimarratuz.
Buda bizitzaren komatxorik
“Hobe duzu zeure burua konkistatzea mila bat bat irabazi baino.” Ondoren, garaipena zurea da. Ezin da zuetatik hartu. ”-Buddha
“Badakit zer ematearen botereaz jakingo nuenez, ez luke utzi bazkari bakar bat igarotzea nolabait partekatzea gabe”.
“Ikas ezazu uretik: ibaia isurtzen du eta ozeanoaren sakonera lasai daude”.
“Ez dut sekula ikusi zer egin den; Zer egin behar den azaltzen dut soilik. “
“Hona hemen zeren galduko duzu bakarrik”.
“Iragana dagoeneko desagertu da, etorkizuna oraindik ez da hemen. Bizitzeko une bat besterik ez duzu. “
“Arazoa da, denbora duzula uste duzu.”
“Ibiltzen eta jan eta bidaiatzen duzun bitartean, zoaz non zauden. Bestela, zure bizitza gehiena galdu egingo duzu. ”-Buddha
“Zure lana zure lana ezagutzea da eta, ondoren, zure bihotzez zeure burua emateko”.
“Ez
ezer sinetsi, non irakurri duzun edota esan duena, ez dut axola, esan
badut, zure arrazoiarekin eta zentzumenarekin ados ezean.”
“Hizkuntza zorrotz bat bezalako hizkuntza da … Odola marraztu gabe hiltzen”.
“Irakatsi
egia hirukoitza honi guztiei: bihotz eskuzabalak, hizketa atseginak,
zerbitzuen bizitza eta errukia gizateria berritzen duten gauzak dira”.
“Gizaki orok bere osasunaren edo gaixotasunaren egilea da”. -Buddha
“Gezurtietatik urruntzea funtsean osasuntsua da”.
“Saihestu egintza gaiztoak bizitza maite duena pozoia saihesten du”.
Buda meditazioari buruzko komatxorik
“Haserreari eutsi pozoina edatea eta beste pertsona bat hiltzen izatea bezalakoa da”.
“Uste duzu, bihurtzen zara. Sentitzen duzuna erakartzen duzu. Imajinatzen duzuna sortzen duzu. “
“Meditazioak
jakituria dakar; meditazio eza ezjakintasuna uzten du. Ezagut ezazu zer
eramaten zaituen eta zer zauden atzera, eta aukeratu jakinduriaz
eramaten duen bidea. ”-Buddha
“Egiarekiko bidean egin ditzaketen bi akats soilik daude; ez da joan eta ez hasi. “
“Inork ez digu salbatzen. Inork ezin du eta inork ezin du. Bidea egin behar dugu. “
“Gizonaren
pentsamenduak lokatza badira, lotsagabea baldin badu, iruzurrez beterik
badago, nola jantziko du jantzi horia?” Nor den bere izaeraren maisua
den, distiratsua, argia eta egia da, hain zuzen ere, jantzi horia
janzten dezake. “
“Haserrea inoiz ez da desagertuko, baldin eta
adimenaren erresumina pentsatzen duten pentsamenduak badira. Haserrea
erresumina pentsamenduak ahazten direnean desagertuko da. “
“Zure gorputza preziatua da. Esnatzeko gure ibilgailua da. Kontu handiz tratatu. ”-Buddha
“Laster,
gorputza baztertzen da, orduan, zer sentitzen du? Egurrezko erregistroa
lurrean dago, orduan, zer dakien? Zure etsai okerrena ezin duzue kalte
egin zeure pentsamenduak bezain babesgabe gisa. Baina behin menderatua,
inork ezin du zu bezainbeste lagundu, ezta zure aita edo ama ere. “
“Gaixotasunen
eta gaixotasunen azpian dagoen zer den ulertzeko ahaleginak egin behar
ditugu eta osasuna eta ongizatea bilatzen ari gara bidean aurrera
eginez”.
“Nahiko lasai bazaude, unibertsoaren fluxua entzungo
duzu. Bere erritmoa sentituko duzu. Joan fluxu honekin. Zoriontasuna
aurretik datza. Meditazioa funtsezkoa da “.
Bake bakeari buruzko komatxorik
“Mila hitz hutsak baino hobea da, bakea dakar hitz bat”
“Bakea barrutik dator. Ez bilatu gabe. “
“Ustezko pentsamenduak dituztenak, ziur aski, bakea aurkituko dute”
“Gaiztoak izan behar ditu onak bere purutasuna frogatu ahal izateko. “
“Bera konkistatzea zeregin handiagoa da besteek konkistatzea baino.”
“Existentziaren
sekretua beldurrik ez izatea da. Inoiz ez izan beldur zaitez zer
gertatuko den, inorengan menperatzen. Laguntzak ukatzen duzun unea
bakarrik askatuko zara. “
“Jarri zure bihotza on ona egiteko. Egin behin eta berriro eta pozik egongo zara. ”-Buddha
“Hasierako guztia duen amaiera dauka. Egin bakea horrela eta denak ondo egongo dira. “
“Sufrimenduaren erroa atxikimendua da”.
Buda Buruak espiritualitateari buruz
“Ezingo duzu bidea bidaiatu bide bera bihurtu arte.”
“Hiru gauza ezin dira ezkutatuta luzaro: eguzkia, ilargia eta egia.” -Buddha
“Bizitzako porrot huts bakarra ez da onena ezagutzen duenaren egia izatea”.
“Purus edo impurity norberak araberakoa da. Inork ezin du beste bat garbitu “.
“Hala ere, irakurtzen dituzun hitz santuak, hitz egiten duzun askoz ere, zer ongi egingo dute zuek ez badituzu jarduteko?”
“Norbaitek lanpara bat pizten baduzu, zure bidea alaituko du.” -Buddha
“Lore bakar baten miraria argi eta garbi ikusten badugu, gure bizitza osoa aldatuko litzateke. “
“Egiarekiko huts egin dutenak galdu egin dute bizitzeko helburua”.
“Bereizi gabe, munduko zorigaiztoena da; errukia munduaren benetako indarra dago “.
Espirituala bidea onartzen ez duen inork aurkitzen ez baduzu, oinez bakarrik. Ez dago adiskidetasunik heldugabeekin. “
“Egin zure salbazioa. Ez ezazu besteen mende egongo. “
“Hala ere, irakurtzen dituzun hitz santu asko, nahiz eta asko hitz egiten dituzun, zer ona izango dute zuk ez baduz
Буда Катыроўкі на жыццё
«Лепш перамагчы сябе, чым выйграць тысячы бітваў. Тады перамога твая. Яна не можа быць узяты ад цябе. »- Buddha
«Калі б вы ведалі, што я ведаю пра сілу даваць не прапусціў бы ежу прайсці, не падзяляючы яго ў некаторым родзе.»
«Даведайцеся гэта з вады: гучна плешча ручай, але глыбіня акіянаў спакойныя.»
«Я ніколі не бачыў, што было зроблена; Я бачу толькі тое, што яшчэ трэба зрабіць «.
«Вы толькі страціце тое, што вы чапляецеся.»
«Мінулае ўжо прайшло, будучыня яшчэ не тут. Там толькі адзін момант для вас, каб жыць «.
«Бяда ў тым, што вы думаеце, у вас ёсць час.»
«Як
вы хадзіць і ёсць і падарожжа, быць там, дзе вы знаходзіцеся. У
адваротным выпадку вы будзеце прапусціць большую частку свайго жыцця. »-
Buddha
«Ваша праца, каб выявіць сваю працу, а затым ўсім сваім сэрцам, каб даць сябе да яго.»
«Паверце
нічога, дзе б вы ні чыталі, ці хто сказаў гэта, незалежна ад таго, калі
б я сказаў, што гэта, калі ён не згодны з вашым уласным розумам і вашым
уласным здаровым сэнсам.»
«Мова, як востры нож … Забівае без забору крыві.»
«Навучы
гэтую патройную ісціну ўсім: шчодрае сэрца, добрае гаворка, і жыццё
служэння і спагады з’яўляюцца рэчы, якія абнаўляюць чалавецтва.»
«Кожны чалавек з’яўляецца аўтарам уласнага здароўя або хваробы.» -Buddha
«Для таго, каб ўстрымацца ад хлусні, па сутнасці, дабратворны.»
«Пазбягайце злыя справы, як чалавек, які любіць жыццё пазбягае атруты.»
Буда Катыроўкі на медытацыі
«Трымаючыся гневу, як піць атруту і чакае іншага чалавека, каб памерці.»
«Што вы думаеце, вы становіцеся. Што вы адчуваеце, вы прыцягваеце. Што вы ўяўляеце, вы ствараеце «.
«Медытацыя
прыносіць мудрасць; адсутнасць медытацыі лісце невуцтва. Ведайце ж, што
вядзе вас наперад, і што трымае вас назад, і выбраць той шлях, які
вядзе да мудрасці. »- Buddha
«Ёсць толькі дзве памылкі можна зрабіць на шляху да ісціны; ня прайшоўшы ўвесь шлях, а не пачынаць «.
«Ніхто не ратуе нас, але самі. Ніхто не можа і не адзін можа. Мы самі павінны ісці па шляху «.
«Калі
думкі чалавека брудныя, калі ён безразважлівы і поўны падману, як ён
можа насіць жоўты халат? Той, хто з’яўляецца гаспадаром сваёй уласнай
прыроды, Яркі, ясна і дакладна, ён сапраўды можа насіць жоўты халат «.
«Гнеў ніколі не знікне да таго часу, як думкі крыўд песцяць у розуме. Гнеў знікне, як толькі думкі крыўды забытыя «.
«Ваша цела каштоўна. Гэта наша транспартны сродак для абуджэння. Ставіцеся да яго з асцярогай. »- Buddha
«Таму
што неўзабаве цела адкідаецца, тое, што ён адчувае? Бескарыснае палена,
яна ляжыць на зямлі, тое, што ён ведае? Ваш горшы вораг не можа нанесці
шкоду вам столькі, колькі сваіх уласных думак, без нагляду. Але
авалодаўшы, ніхто не можа дапамагчы вам столькі ж, нават не твой бацька
ці твая маці «.
«Трэба імкнуцца, каб зразумець, што ляжыць у аснове пакут і хвароб - і імкнуцца да здароўя і дабрабыту, атрымліваючы ў шляху.»
«Калі
вы досыць ціха, вы будзеце чуць паток Сусвету. Вы будзеце адчуваць яго
рытм. Ідзіце з гэтым патокам. Шчасце ляжыць наперадзе. Медытацыя
з’яўляецца ключавым фактарам «.
Буда Катыроўкі на свет
«Лепш, чым тысяча словаў спадзіста, адно слова, якое прыносіць свет.» -Buddha
«Свет прыходзіць знутры. Не шукайце яго без «.
«Тыя, хто вольны ад пакрыўджаных думак, несумненна, здабыць спакой.»
«Там павінен быць злым, так што добрага можа даказаць сваю чысціню над ёй. »
«Для таго, каб заваяваць сабе гэта больш задача, чым заваёва іншых.»
«Увесь
сакрэт існавання не мае ніякага страху. Ніколі не бойцеся, што будзе з
вамі, залежыць не адзін. Толькі ў той момант, вы адкідаеце ўсе дапамогу
вы вызваленыя «.
«Устанавіць сэрца рабіць дабро. Рабіце гэта зноў і зноў, і вы будзеце напоўнены радасцю. »- Buddha
«Усё, што мае пачатак, мае канец. Замірэцеся з гэтым і ўсё будзе добра “.
«Корань пакуты прыхільнасць.»
Буда Катыроўкі на Духоўнасці
«Вы не можаце падарожнічаць па сцежцы, пакуль не стаў сам шлях.»
«Тры рэчы, якія не могуць быць доўга схаваныя: сонца, месяц і праўду.» -Buddha
«Адзіны рэальны правал у жыцці не быць верным лепшым ведае.»
«Чысціня або прымешка залежыць ад самой сябе. Ніхто не можа ачысціць іншага «.
«Аднак
многія святыя словы, якія вы прачыталі, аднак шмат вы кажаце, што добра
яны будуць рабіць вас Калі вы не дзейнічаеце на на іх?»
«Калі вы запальваеце лямпу для кагосьці, ён будзе таксама палепшыць ваш шлях.» -Buddha
«Калі б мы маглі ўбачыць цуд аднаго кветкі ясна, уся наша жыццё зменіцца. »
«Тыя, хто не ў стане працаваць у напрамку ісціны прапусцілі мэта жыцця.»
«У адасобленасці ляжыць найвялікшае пакуты ў свеце; у спагадзе ляжыць сапраўдную сілу ў свеце «.
«Калі вы не знайшлі нікога, каб падтрымаць вас на духоўным шляху, хадзіць у адзіночку. Там няма таварыскага з няспелым «.
«Здзяйсняйце сваё выратаванне. Ня залежаць ад іншых «.
«Аднак многія святыя словы, якія вы прачыталі, аднак шмат вы кажаце, што добра яны будуць рабіць вам, калі вы не
Sljedećih 108 Budinih citata utjelovljuju naglasak duhovnog vođe na suosjećanje, mir i sreću.
Buddha Citati o životu
“Bolje je osvojiti sebe nego osvojiti tisuću bitaka. Tada je pobeda vaša. Ne može vam se oduzeti. ”-Buddha
“Da ste znali šta ja znam o moći davanja, ne biste dozvolili da jedan obrok prođe bez da ga podelite na neki način.”
“Nauči ovo iz vode: glasno prska potok, ali dubina okeana je mirna.”
„Nikad ne vidim šta je učinjeno; Vidim samo ono što ostaje da se uradi. “
“Gubiš samo ono na što se držiš.”
„Prošlost je već nestala, budućnost još nije stigla. Postoji samo jedan trenutak da živite. “
“Problem je što mislite da imate vremena.”
“Dok hodate, jedete i putujete, budite tamo gdje ste. Inače ćete propustiti većinu svog života. ”-Buddha
“Vaš posao je da otkrijete svoj posao, a zatim svim srcem da se predate njemu.”
“Ništa
ne vjerujte, bez obzira gdje ga čitate, ili tko je to rekao, bez obzira
da li sam to rekao, osim ako se ne slaže s vašim vlastitim razumom i
vašim zdravim razumom.”
“Jezik kao oštar nož … Ubija bez izvlačenja krvi.”
“Učite
ovu trostruku istinu svima: darežljivo srce, ljubazni govor i život
služenja i saosećanja su stvari koje obnavljaju čovečanstvo.”
„Svako ljudsko biće je autor svog zdravlja ili bolesti.“ -Buddha
“Suzdržati se od laganja je u suštini zdravo.”
“Izbjegavajte zla djela kao što čovjek koji voli život izbjegava otrov.”
Buda citati o meditaciji
“Držati se gnjeva je kao piti otrov i očekivati da će druga osoba umrijeti.”
„Ono što misliš, postaješ. Ono što osećate, privlačite. Ono što zamišljate, stvarate.
„Meditacija
donosi mudrost; nedostatak meditacije ostavlja neznanje. Znaj dobro što
te vodi naprijed i što te zadržava, i izaberi put koji vodi do
mudrosti. ”-Buddha
„Postoje samo dve greške koje se mogu napraviti na putu ka istini; ne ide sve do kraja i ne počinje. “
„Niko nas ne spašava osim nas samih. Niko ne može i niko ne može. Mi sami moramo da idemo putem. “
„Ako
su muške misli blatne, ako je nepromišljen i pun obmane, kako može
nositi žutu haljinu? Ko god je gospodar svoje prirode, Svijetao, jasan i
istinit, On zaista može nositi žutu haljinu. “
„Ljutnja nikada neće nestati dokle god se misli umiru. Bes će nestati čim se zaborave misli o ljutnji. ”
“Vaše tijelo je dragocjeno. To je naše sredstvo za buđenje. Održavaj ga pažljivo. ”-Buddha
„Uskoro
se tijelo odbacuje, što onda osjeća? Beskorisno drvo, on leži na
zemlji, šta onda zna? Vaš najgori neprijatelj vam ne može nauditi. Ali
kad jednom ovladaju, niko vam ne može toliko pomoći, čak ni tvoj otac
ili tvoja majka. “
“Treba nastojati razumjeti šta je u osnovi patnji i bolesti - i težiti zdravlju i dobrobiti dok stičemo put.”
„Ako
ste dovoljno tihi, čut ćete protok svemira. Osetićete njegov ritam. Idi
sa ovim tokom. Pred nama je sreća. Meditacija je ključna. “
Buda citira mir
“Bolje od hiljadu šupljih reči, to je jedna reč koja donosi mir.” -Budda
“Mir dolazi iznutra. Ne tražite bez toga. “
“Oni koji su slobodni od uvredljivih misli sigurno će naći mir.”
“Mora postojati zlo tako da dobro može dokazati svoju čistoću iznad njega. “
“Osvajanje sebe je veći zadatak nego osvajanje drugih.”
“Čitava
tajna postojanja je da se nemate straha. Nikad se ne plašite šta će
postati od vas, ni od koga nećete zavisiti. Samo trenutak kada odbaciš
svu pomoć oslobođen si. “
„Postavite svoje srce da čini dobro. Učinite to iznova i iznova i bit ćete ispunjeni radošću. ”-Budda
“Sve što ima početak ima završetak. Pomirite se s tim i sve će biti dobro. “
“Koren patnje je vezanost.”
Buddha Citati o duhovnosti
“Ne možete putovati putem dok ne postanete sam put.”
“Tri stvari se ne mogu dugo skrivati: sunce, mjesec i istina.” -Buddha
“Jedini pravi neuspjeh u životu nije biti istinit prema onome koji najbolje zna.”
„Čistoća ili nečistoća zavisi od sebe. Niko ne može da pročisti drugo. “
“Koliko god svetih reči čitaš, koliko god govoriš, šta će ti dobro učiniti ako ne postupiš prema njima?”
„Ako nekome upalite lampu, to će vam i prosvetliti put.“ -Buddha
„Ako bismo mogli jasno vidjeti čudo jednog cvijeta, cijeli naš život bi se promijenio. “
“Oni koji nisu radili na istini, propustili su svrhu života.”
“U odvojenosti leži najveća bijeda svijeta; u suosjećanju leži u pravoj snazi svijeta. “
„Ako ne nađete nikoga da vas podrži na duhovnom putu, idite sami. Ne postoji društvo s nezrelim. “
„Izradi svoje spasenje. Ne zavisi od drugih. ”
„Koliko god svetih reči čitate, koliko god govorili, kakvu korist od vas imaju ako to ne učinite
18) Classical Bulgaria- Класически българск,
Published on Jul 18, 2015
https://www.youtube.com/watch?v=NvW54V1GvpQ
Tipi (aka (римски)
Tipiṭaka (Мула)
Vinayapiṭaka
Suttapiṭaka
Dīghanikāya
Sīlakkhandhavaggapāḷi
1. Bra2:19 / 51:38
Bangla Buddhist Sutta Full Album By Priya Baruahmajālasuttaṃ
BDS TV
Published on Jul 18, 2015
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নিজে শুনুন এবং শেয়ার করে অন্যকে দেখার ও শুনার সুযোগ করে দিন…..
বৌদ্ধ শাসন চিরজীবি হোক ।
জগতের সকল প্রাণী সুখী হোক।
Bangla Buddhist song
Buddhist Sutta
Jayamangala Atta Gatha
Nara Singha Gatha
Ratna Sutta
Mahamangala Sutta
Namami bodhag
বৌদ্ধ শাসন চিরজীবি হোক ।
জগতের সকল প্রাণী সুখী হোক।
Bangla Buddhist song
Buddhist Sutta
Category
Education
Следващите 108 цитирания от Буда олицетворяват акцента на духовния лидер върху състраданието, мира и щастието.
Буда цитира живота
-
По-добре е да победиш себе си, отколкото да спечелиш хиляда битки.
Тогава победата е ваша. Тя не може да бъде взета от вас. ”-Будха
“Ако знаехте какво знам за силата на даване, няма да оставите нито едно хранене да мине, без да го споделите по някакъв начин.”
“Научи това от водата: силен пръски потока, но дълбочината на океаните е спокойна.”
„Никога не виждам какво е направено; Виждам само това, което остава да се направи. “
“Вие губите само това, към което се придържате.”
- Миналото вече е изчезнало, бъдещето още не е тук. Има само един момент да живееш.
“Проблемът е, че си мислиш, че имаш време.”
- Докато ходиш, ядеш и пътуваш, бъди там, където си. В противен случай ще пропуснете по-голямата част от живота си. ”-Будха
“Вашата работа е да откриете работата си и след това с цялото си сърце да се отдадете на нея.”
-
Не вярвайте нищо, без значение къде го прочетете, или кой го е казал,
без значение дали съм го казал, освен ако не е съгласен с вашия собствен
разум и собствения ви разум.
- Езикът като остър нож… Убива, без да изтегли кръв.
“Учете
тази тройна истина на всички: щедро сърце, любезно слово и живот на
служба и състрадание са нещата, които обновяват човечеството.”
“Всеки човек е автор на собственото си здраве или болест.” -Будха
“Да се въздържаме от лъжата е по същество здравословно.”
“Избягвайте зли дела, тъй като човек, който обича живота, избягва отровата.”
Буда цитира по медитация
“Задържането на гняв е като пиенето на отрова и очакването на другия човек да умре.”
- Това, което мислиш, ставаш. Това, което чувстваш, привличаш. Това, което си представяш, създаваш.
„Медитацията
носи мъдрост; липсата на медитация оставя невежеството. Разберете добре
какво ви води напред и какво ви държи назад, и изберете пътя, който
води към мъдростта. ”-Будха
„Има само две грешки, които човек може да направи по пътя към истината; не върви по целия път и не започва. “
- Никой не ни спасява, освен себе си. Никой не може и никой не може. Ние сами трябва да вървим по пътя. “
„Ако
мислите на човека са мътни, ако той е безразсъден и измамен, как може
да носи жълтата роба? Който е господар на собствената си природа, ярка,
ясна и истина, той наистина може да носи жълтата роба. “
- Гневът
никога няма да изчезне, докато мислите за негодувание се поддържат в
ума. Гневът ще изчезне веднага щом се забравят мисли за негодувание.
- Вашето тяло е ценно. Това е нашето средство за пробуждане. Отнасяйте се с него внимателно. ”-Будха
„Защото
скоро тялото се изхвърля, тогава какво се чувства? Безполезен дървен
материал, той лежи на земята, какво знае тогава? Най-големият ви враг не
може да ви навреди, колкото и собствените ви мисли, неохранявани. Но
след като веднъж се овладее, никой не може да ти помогне толкова много,
дори баща ти или майка ти.
“Човек трябва да се стреми да разбере
какво стои в основата на страданията и болестите - и да се стреми към
здраве и благополучие, докато придобива пътя.”
- Ако сте
достатъчно тихи, ще чуете потока на вселената. Ще усетите ритъма му.
Идете с този поток. Предстои щастие. Медитацията е ключова. “
Буда цитира за мир
“По-добре от хиляда кухи думи е една дума, която носи мир.” -Будха
“Мирът идва отвътре. Не го търсиш.
“Онези, които са свободни от негодуващи мисли, със сигурност намират мир.”
„Трябва да има зло, за да може доброто да докаже своята чистота над нея. “
“Завоюването на себе си е по-голяма задача от завладяването на другите.”
-
Цялата тайна на съществуването е да няма страх. Никога не се
страхувайте какво ще стане с вас, не зависи от никого. Само в момента, в
който отхвърлите всяка помощ, се освобождавате. “
- Направи сърцето си да правиш добро. Направи го отново и отново и ще бъдеш изпълнен с радост. ”-Будха
„Всичко, което има начало, има край. Успокой се с това и всичко ще бъде наред. “
“Коренът на страданието е привързаност.”
Буда цитира духовността
“Не можете да пътувате по пътя, докато не станете самият път.”
“Три неща не могат да бъдат дълго скрити: слънцето, луната и истината.” -Будха
“Единственият истински провал в живота не е да бъдеш верен на най-добрия, който знае.”
„Чистотата или нечистотата зависи от себе си. Никой не може да пречисти друг. “
“Колкото и много свещени да четеш, колкото и много да говориш, какво добро ще те направят, ако не ги действаш?”
“Ако запалите лампа за някого, това също ще озарява пътя ви.” -Будха
„Ако можем да видим чудото на едно цвете ясно, целият ни живот ще се промени. “
“Тези, които не са успели да работят за истината, са пропуснали целта на живота.”
„В отделеността е най-голямото нещастие в света; в състрадание е истинската сила на света. “
„Ако не намерите никой, който да ви подкрепи по духовния път, вървете сам. Няма недружелюбие с незрелите. “
- Изработи собственото си спасение. Не зависи от другите. “
- Колкото и много свещени да четеш, колкото и много да говориш
Buddha’s spiritual words resonate with all
humans, teaching tolerance and love. I hope these famous Buddha quotes
bring you inner peace and your own personal enlightenment.
The 10 virtues of governance are:
Dana: It is the duty of the rulers to look after the
welfare of needy subjects and to give them food, clothing and other
necessities of life.
Sila: Beneficence or sharing – the rulers must conduct himself in private and public life in an exemplary manner.
Pariccaga: Donations – the grant of privileges by
the rulers to those who serve the nation loyally, acknowledging their
loyal service and encourage all servants of the public to perform in an
exemplary manner.
Ajjavan: Uprightness, the rulers must be absolutely
straightforward, never taking recourse to any crooked or doubtful means
to achieve their ends.
Majjavan: Impartiality, gentleness, the rulers’
straightforwardness and rectitude, will require firmness, but this
should be tempered with gentleness, and not be over harsh and cruel. A
harmonious balance is required between gentleness and firmness.
Tapan: Composure, the rulers must keep the five senses under control shunning excessive indulgence, follow the middle path.
Akkodha: Non hatred, rulers should not harbour grievances and act with forbearance and love.
Avihimsa: Non violence – rulers must practice non violence to the greatest extent that is reconcilable with the obligations of rulers.
Khanti: Forgiveness, patience, rulers must conduct
themselves with patience, courage and fortitude, in joy, in sorrow, in
victory and defeat, act with magnanimity, calmness and dignity.
Avirohata: Non revengefulness, non vindictiveness,
non enmity and friendship – rulers must not indulge in ‘bheda’ – divide
and rule – acting always in a spirit of amity and benevolence.
In Buddhist philosophy it is emphasised that the evil and the good of
a people depends on the behaviour of their rulers, and for the good of
the people the 10 Royal Virtues – Dasa Raja Dharma are to be practiced
by the rulers. Further a virtuous ruler should practice Priyavacana –
kindly speech and not use intemperate language. Artha Chariya – the
spirit of service must also be cultivated, this includes living a simple
life and not given to excesses –the Madyama Pravipadava – the middle
path so fundamental to the Buddha’s teaching. Samanatmata – equality,
while retaining the exalted position of being a ruler, a ruler must
consider him in no way superior to the ruled and dispense justice
fairly, without fear or favour.
No space to exercise absolute power
In the Buddhist tradition in particular, and in ancient Asian
governance in general, there was no space for the exercise of absolute
power by a ruler. Power was always limited, by convention, by tradition
and by philosophical belief and religious precept. Examples of abuse of
power and tyrannical rule are aberrations which reinforce the generality
of the situation that rulers were subject to conditionality of
governance, the violation of which created resentment, revolt and regime
change.
Indeed King Mahanama of Lanka, in 428 A.C., wrote to the Emperor of
the Middle Kingdom (China), ‘the Son of Heaven,’ in these terms, which
well reflects the philosophy and principles which govern the conduct of
the ideal Buddhist ruler: ‘Our ancient kings considered hitherto the
practice of virtue as their only duty; they knew how to rule without
being severe and honoured the Three Jewels; they governed and helped the
world, and were happy if men practiced righteousness. For myself I
desire respectfully, in concert with the Son of Heaven, to magnify the
good law in order to save beings from the evils of continued existence.’
The Marquess of Zetland, one time Viceroy of British India, in the
introduction to his book ‘Legacy of India’ says: ‘We know indeed that
political science – Arthashastra in Sanskrit – was a favourite subject
with Indian scholars some centuries before the Christian era. The Social
Contract as the origin of kinship is discussed in the now famous work
attributed to Kautilya, the Chief Minister of the Emperor Chandragupta,
about the year 300 B.C. And it would seem that the people who contracted
for a king in these early days did so in order that there should be
some external authority capable of ensuring that the laws and
regulations of the various corporate bodies which came into existence
were respected. “The King,” wrote Yajnavalkya, “must discipline and
establish again on the path of duty all such as have erred from their
own laws, whether families, castes, guilds or associations….” It is
notable that tendency towards self government evidenced by these various
forms of corporate activity received fresh impetus from the Buddhist
rejection of the authority of the (Brahmin) priesthood and further by
the doctrine of equality as exemplified by its repudiation of caste. It
is indeed to the Buddhist books that we have to turn, for an account, of
the manner in which the affairs of these early examples of
representative self governing institutions were conducted. And it may
come as a surprise to many to learn that in the Assemblies of the
Buddhists in India two thousand or more years ago are to be found the
rudiments of our parliamentary practice of the present day.’
Further the principles of good governance, which results in the right
thing being done the right way at the right time would include:
participation of all groups, including civil society, in the process of
government without exclusion or discrimination, the primacy of the Rule
of Law and equity in the process of investigation, dispute resolution
and adjudication, transparent access to information, responsiveness to
the needs of the governed within a reasonable timeframe, tolerance of
different points of view, consultation, compromise and consensus
oriented administration, effectiveness and efficiency in a sustainable
manner, the accountability of public, private and civil society
authorities to their respective stakeholders.
In Sri Lanka we are the fortunate heirs to a legal system which has
been enriched by the customs and traditions of legal and customary
practices from the world over. The religious influences of Buddhism,
Hinduism, Islam, Christianity, the personal laws of the Kandyans, the
Jaffna Tamils, the Muslims and the Mukkuwas and the legal rules of the
Roman Dutch law, English law and United Nations Treaties and
Conventions.
Rule of Law
The late Tom Bingham, who became a life peer as Baron Bingham of
Cornhill, accepted as the greatest English Judge since World War II, was
successively Master of the Rolls, Lord Chief Justice of England and
Senior Law Lord of the United Kingdom, in his monumental work ‘The Rule
of Law’, suggested eight principles which form the core ingredients of
the Rule of Law. They are:
The law must be accessible and so far as possible intelligible, clear and predictable.
Questions of legal right and liability should ordinarily be resolved
by application of the law and not the exercise of discretion.
The laws of the land should apply equally to all, save to the extent that objective differences justify the differentiation.
Ministers and public officers at all levels must exercise the powers
conferred on them in good faith, fairly, for the purpose for which the
powers were conferred , without exceeding the limits of such powers and
not unreasonably.
The law must provide adequate protection of fundamental human rights.
Means must be provided for resolving, without prohibitive cost or
inordinate delay, bona fide civil disputes which the parties themselves
are unable to resolve.
Adjudicative procedures provided by the state should be fair.
The Rule of Law requires compliance by the state with its obligations in international law as in national law.
Lord Bingham succinctly defined the Rule of Law as follows:-’ all
persons and authorities within the state, whether public or private,
should be bound by and entitled to the benefit of laws publicly made…and
publicly administered in courts’.
On a plain reading of the above, it is clear that there is a common
golden thread running through the Dasa Raja Dharma, principles of good
governance and the Rule of Law. The thread is, plainly stated,
“limitations on the authority of the ruler and the protection and
strengthening of the rights of the subject”.
Prof .S.A. de Smith, Downing Professor of the Laws of England at
Cambridge University, in his leading work, Constitutional and
Administrative Law, says, on the Rule of Law: ‘One can at least say that
the concept is usually intended to imply (i) that the powers exercised
by politicians and officials must have a legitimate foundation; they
must be based on authority conferred by law; and (ii) that the law
should conform to certain minimum standards of justice, both substantive
and procedural. Sir Alfred Denning, later Justice Lord Denning Master
of the Rolls, of famous legal repute and intellect, in his Hamlyn
lecture, Freedom under the Law, dealing with the powers of the rulers,
says: ‘All that the courts can do is to see that the powers are not
exceeded or abused. But this is a most important task. “All power
corrupts. Total power corrupts absolutely.” And the trouble about is
that an official who is the possessor of power often does not realise
when he is abusing it. Its influence is so insidious that he may believe
that he is acting for the public good when, in truth, all he is doing
is to assert his own brief authority. The Jack-in-office never realises
that he is being a little tyrant.’
Sri Lanka
Sri Lanka is a proud heir to all these strong legal traditions, which
give primacy to the Rule of Law and good governance. To have a person
who professes to hold high legal office to declare that he is not sure
that these things are ‘found’ anywhere surely only exposes the limits of
his knowledge and his dictatorial and lapdog tendencies.
There also has been some discussion, in Sri Lanka recently, of a
Sinhala Buddhist tradition of benevolent absolute rulers, with unlimited
power, in our past history. Is this tenable?
Prof. L.S. Dewaraja in her path-breaking book ‘The Kandyan Kingdom,
1707-1760,, says of the Sinhala Buddhist king, at Senkadagala Kande
Mahanuwara: ‘To foreigners the power of the king seemed unchallenged.
The king, Knox declared, “Ruleth Absolute and after his own Will and
Pleasure; His own Head being his only Counsellor.” D’Oyly remarked that
“the ministers advise but cannot control his Will”. In practice however,
the Kandyan monarchy was far from being an unfettered personal
despotism. It followed the traditions of the Indian monarchy which, in
spite of the quasi religious sanctity and the great authority vested in
the personality of the ruler, which was in no way and absolute monarchy.
The Kandyan king exercised supreme power, but his power was not
personal and it was hedged in, by safeguards against abuse. The most
relentless of these checks was sirit, the conventions of the country,
which every ruler had to follow, and which if violated would turn
popular opinion against him.’
The Dasa Raja Dharma and related rules were a very important part of these conventions.
Prof. Dewaraja further says: ‘The king was expected to avail himself
of the advice of his ministers and before any innovations of importance
were introduced it was customary to consult the chiefs and not
infrequently the chief monks also. The royal council consisted of the
two Adigars, the Disavas, the Maha Mohottala or chief secretary and the
Rate Ralas. …If on any occasion the members of the council made a
unanimous representation to the king, it was laid down that the king
should uphold their point of view.’
Even the present, much vilified, criticised, but most times,
unsurprisingly strengthened, used/abused and supported by its erstwhile
critics, when in power, the constitution of Sri Lanka, ends with the
following invocation:
‘Devo Vassatukalena
sassasampattihetu ca
phito bhavatu loko ca
raja bhavatu dhammiko’
(May the rains be on time, may the farmers have successful harvests,
may the ruler be just, and by these happenings may the people prosper.)
So, the conclusion is inevitably that power is never unlimited, nor
absolute; it is and always has been constrained by the Rule of Law and
the principles of good governance.
It certainly may be argued that it can be questioned whether good
governance and the Rule of Law can be reached to a 100% in any
jurisdiction at any given time. The reality and immaturity of the
democratic political process may certainly cause aberrations. But that
does not mean that we should not strive to achieve it and that those
whose duty it is to protect the ordinary citizens’ basic fundamental and
human rights from abuse by the Executive and the Legislature can go to
seats of higher learning and mock these concepts and express puerile
doubts as to whether they are ‘found anywhere in the world’. The
statement only exposes the speaker’s pathetic and slavish mindset. The
Dasa Raja Dharma, the principles of good governance and the Rule of Law
are entrenched into Sri Lanka’s constitutional practice, and must be
upheld.
It is in the natural order of things that,
everything is time-bound, even an autocrat’s power. Let’s give the last
word to undoubtedly the most successful strong man of Asia – retired
Prime Minister Lee Kuan Yew of Singapore, the veritable doyen of all
autocrats who ruled with an iron hand, with no concerns for principles
of good governance or the Rule of Law. Like Mahathir of Malaysia,
Suharto of Indonesia and Ne Win of Burma, he was a proponent of Asian
values, which gave priority to national issues over individual freedoms.
To them the Rule of Law and principles of good governance were Judeo
Christian values, which were not applicable to Asia.
Lee at the end of his days writes: ‘…What is next, I do not know. Nobody
has ever come back. I’m reaching 87, trying to keep fit, presenting a
vigorous figure, and it is an effort, and is it worth the effort? I just
laugh at myself trying to keep a bold front… I’m not saying that
everything I did was right, but everything I did was for an honourable
purpose. I had to do some nasty things, locking fellows up without
trial. Close the coffin, and then decide. Then you assess me, I may
still do something foolish before the lid is closed on me.’
The Awakened One
–BABU KANSHI RAM JI–
INSTEAD OF BEING RULED LET US BE RULERS
Kanshi Ram Tells Original Inhabitants of The Great Prabuddha Bharath
SPECIAL SPEACH DELIVERD BY MR. KANSHI RAM Ji
AT 1ST WORLD ORIGINAL INHABITANTS OF THE GREAT PRABUDDHA BHARATH CONFERENCE IN MALAYSIA ON 10TH & 11TH OCTOBER,1998
MAYAWATI AND THE SECOND SOCIO-CULTURAL
REVOLUTION IN UTTAR PARDESH
RONKI RAM (DR.)
< ?XML:NAMESPACE PREFIX = O />
PANJAB UNIVERSITY CHANDIGARH (INDIA)
ronkiram@yahoo.co.in
Mayawati,
the BSP supremo, sworn in as 40th Chief Minister of Uttar Pradesh on
May 13, 2007. This is the second socio-cultural revolution in the
history of Uttar Pradesh where during the medieval Bhakti movement Guru
Ravi Dass, an untouchable poet-saint of very high repute, convinced the
Brahmins that it was not caste but ones deeds which are important.
Brahmins and Rajput Kings prostrated before him and Ranis and Maharanis
of the then rulers and the rulers themselves became his followers. It
seems that history was repeating itself when Brahmins and Thakurs among
others were touching the feet of BSP supremo Mayawati during the
swearing-in ceremony of the new cabinet at Lucknow. Once again Mayawati
has proved that hollow prestige based on birth when put on trial in the
democratic court of social justice failed to stand any more. But proving
that is much easier said than done.
Guru
Ravi Dass fought a relentless battle against his tormentors who were
adopting all fair and foul tactics to prevent him from entering into the
mainstream of the social space. He unleashed a frontal
attack on the long tradition of social oppression and untouchability. He
took the battle right into the capital of the Brahmanical Social Order
(BSO) and lay bare its fraudulent social structure. He employed Bhakti (loving devotion) as a method of protest against social exclusion. In his Bhakti
he laid emphasis on compassion for all and absolute faith in God. His
method was very daring and noble. He choose to challenge his tormentors
by adopting the iconography of their dress code as a symbol of revolt
which was not only highly objectionable but was equally deadly for a Shudra
of his times. He rejected all forms of religious rituals and sectarian
formalities. He challenged the tyranny of Brahmins and defied them by
wearing Dhoti (cloth wrapped around the waist), Janeue (sacred thread) and Tilak
(sacred red mark on forehead) that were forbidden for the untouchables.
Though he attired himself like an upper caste, he did not hide his
caste. He continued with his hereditary occupation of making/mending
shoes. While adopting the prohibited dress and symbols of the upper
castes, and at the same time sticking to his hereditary occupation he,
probably, tried to show how lower castes could achieve their human
rights without compromising with their separate ORIGINAL INHABITANTS OF THE GREAT PRABUDDHA BHARATH identity. His Bhakti
method of social protest reflected the democratic and egalitarian
traits of his social philosophy. When challenged in their own estate and
even in their own fiefdom of Bhakti, Brahmins had no option but to participate in a debate on the shastras thrown open by the Kashi Naresh
(King). As Chandrabhan Prasad argues, “Ravidas’s genius found no match.
The pandits turned pale, bending before the saint in recognition of his
greatness. The saint rode the royal chariot through the lanes of Kashi,
the King standing by his side. That was the Dalits’ first war of
independence. Kashi was secured. The cow belt Brahmins never recovered
from the shock, and were forced to reconcile to the Dalits’ cerebral
superiority”.
History
was repeated on May 13, 2007. The place was Lucknow, the current
capital of power in UP. And the star of the battle was Mayawati. To be
more precise this time the battle was not around the shastras but
about the numbers in the game of electoral politics. To win in such a
fierce modern battle is to prove ones metal. And more so when you have
been fighting while sharing the chariot with the ones who were very
recently sitting in your opposite camp. Mayawati did very well. She
proved her metal and turned victorious. She has reinforced the ‘cerebral
superiority’ of the ORIGINAL INHABITANTS OF THE GREAT PRABUDDHA BHARATH
once again. It is in this context that her grand success in the
recently concluded assembly election in Uttar Pradesh can be considered
as the second socio-cultural revolution in the heartland of the
varnashram order. Mayawati has provided a single-party government after
more than 16 years breaking the whirlpool of coalition politics in UP.
In fact, Mayawati put an end to coalition politics and ushered into an
era of “ORIGINAL INHABITANTS OF THE GREAT PRABUDDHA BHARATH -Brahmin-Muslim-Thakur-Vaishya-Bhumihar-OBCs”
sarvjan combined rule. This new form of “combined rule of sarvjan”
under the leadership of the ORIGINAL INHABITANTS OF THE GREAT PRABUDDHA BHARATH is
certainly an advancement not only over the tight rope walk of the
coalition system that India has been experiencing for the last many
years, but also a new beginning of the coming of the marginalized into
the center stage of power politics.
Mayawati’s ORIGINAL INHABITANTS OF THE GREAT PRABUDDHA BHARATH -Brahmin
thesis and her emphasis on “sarv samaj” coupled with the social
engineering formula would facilitate in laying down parameters for the
mitigation of the gap between what Baba Sahib Dr. Ambedkar said
“political equality and social and economic inequality” in India. In
other words, this new system of ‘sarvjan combined rule’
would certainly help in deepening of the roots of democracy in India and
inculcating positive feelings among the downtrodden that they too
matter in this land where they were for centuries kept socially
excluded, politically marginalized and economically deprived. Now they
feel encouraged to come forward not to plead or ask for favors because
they were neglected but because they are able to provide leadership to
safely steer the ship to its destination. It was vividly clear from the
oath taking ceremony dais where Smt. Mayawati was occupying the front
seat followed by Pandit S.C. Mishra, general secretary of BSP. Is it not
really a revolution in Brahmin dominated social set-up in India where
they have agreed to not only sit behind Dalits but also to touch their
feet? Imagine this even a few years before! Mayawati is absolutely right
when she said that behind her great victory lays the philosophy of
Phule, Naryana Guru, Periyar, Dr. B. R. Ambedkar, and Babu Kanshi Ram.
In fact, it is she who tried to put this philosophy into action and
translated it into reality.
Whether the Savarnas
were falling at the feet of Mayawati out of gratitude or of political
expediency is not the point. The real point is that by putting the
Brahmins and Thakurs in line and commanding respect, Mayawati has been
able to evaporate the Laxman Rekha of Varnashramdharma. She has set the ball of self-respect and dignity of the so-called Avarnas rolling. She has brought the Savarnas and Avarnas
on a single platform, of course, led by her. What is even more
important is that she achieved all this through democratic way without
firing a single shot. And people of all sorts (read castes) stood by her
in her battle against social repression and jungle rule. In fact, this
is not in any case less than a social revolution. This revolution needs
to be replicated in other parts of the country too, if India really
wants to shine as a world power in near future. If India wants to march
ahead, social exclusion has to be ended first. Untouchability is not a
problem of the Shudras only; it is a number one problem of the entire
Indian society. It needs to be tackle immediately. Baba Sahib Dr. B.R. Ambedkar
sounded a grave warning on November 25, 1949 in the Constituent
Assembly on the completion of the Draft Constitution: “On the 26th
January 1950, we are going to enter into a life of contradictions. In
politics we will have equality and in social and economic life we will
have inequality… We must remove this contradiction at the earliest
possible moment or else those who suffer inequality will blow up the
structure of political democracy which this Assembly has so labouriously
built up”. Mayawati has fired the first shot. The struggle has to
continue.
Posted on May 15th, 2007
=============================================================================
BSP Supremo Mayawati sworn in as 40th Chief Minister
On
May 13, 2007 BSP supremo Mayawati sworn in as 40th Chief Minister of
the State (UP) that is going to play a decisive role in the forth coming
presidential election. She has privided a single-party government after
more than 16 years breaking the whirlpool of coalition politics in UP.
In fact, Mayawati put an end to coalition politics and ushered into an
era of “Dalit-Brahmin-Muslim-Thakur-Vaishya-Bhumihar-OBCs” sarvjan
combined rule. This new form of “combined rule of sarvjan” under the
leadership of the Dalits is cetrtainly an advancement not only over the
tight rope walk of the coalition system India has been experencing for
the last many years, but also a new begining of the coming of the
marginalized into the centre stage of power politics. Mayawati’s
Dalit-Brahmin thesis and her emphasis on “sarv samaj” combined with the
social engineering formula would facilate in layingdown parameters for
the mitigation of gap between what Baba Sahib Dr. Ambedkar said
“political equality and social and economic inequality” in India. In
other words, this new system of combined rule would certainly help in
deepening of the roots of democracy in India and inculcatinig positive
feelings among the downtrodden that they too matter in this land where
they were for centuries kept socially excluded, politically marginalized
and economically deprived. Now they feel incouraged to come forward not
to plead or ask for favours because they were neglected but because
they are able to provide leadership to safely steer the ship to its
destination. It was vivdly clear from the oath taking ceremony dias
where Smt. Mayawati was occupaying the front seat followed by Pandit
S.C.Mishra, general secretary of BSP. Is it not really a revolution in
Brahmin dominated social set-up in India where they have agreed to not
only sit behind Dalits but also to touch their feet! Imagine this even a
few years before! Here Mayawati is absolutely right when she said that
behind all this the philosophy of Phule, Naryana Guru, Periyar, Dr.
Ambedkar, and Babu Kanshi Ram has been playing the determinant role. And
it is she who has put it into action and translated it into reality.
In her 49-member Ministry 19 Ministers are of cabinet rank, 21
ministers of state (independent charge)and 9 ministers of state. The
caste composition of her cabinet is: three Brahmins, one Muslim, one
Thakur, one Bhumihar, one Vaishya, four Scheduled Casdtes and eighy
OBCs.Cabinet ministers are: Naseeruddin Siddiqui, Ramveer Upadhyaya,
Inderajit Saroj, Lalji Verma, Thakur Jaiveer Singh, Sukhdev Rajbhar,
Swami Prasad Maurya, Ved Ram Bhati, Laxmi Narain, Rakesh Dhar Tripathi,
Babu Singh Kushwaha, Jai Narain Rai, Phagu Chauhan, Nakul Dubey, Daddoo
Prasad, Narain Singh, Sudhir Goel, Ram Prasad Chaudhary and Dharam Singh
Saini.
We all wish her success in her endeavours,
Ronki Ram (Dr.)
Panjab University, Chandigarh (India), Cell:+91 987 286 1290
Poted on May 13, 2007
RESURGENCE OF ORIGINAL INHABITANTS OF PRABUDDHA BHARATH:
DELHI IS NOT FAR
Dear All,
Jai Bheem!
Congratulations
The
victory of the BSP in UP has shown the way to power to those who were
being denied for centuries. Power game has its own grammer. It seems the
followers of Babu Kanshi Ram are now not too late to master it. BSP
supremo, Mayawati has proved it. She has meticulously worked out the
dynamics of number game. She has not only convinced her own people that
united they win and divided they loose, but has also established her
credentials among the dwijas who uptill very recently were opposed tooth
and nail to the coming of Dalits in to the public sphere. What is even
more important is that the people of UP are convinced that if any
political party can provide them relief from the mounting atrocities of
the erswhile establishment it is the BSP under the strong leadership of
the Madam Mayawati. They reposed confidence in her leadership and
brought her into power to bring rule of law as well as justice in the
beleaguered state of UP. Many are keeping the fingers crossed as to how
Madam Mayawati would be able to make a balance between the Dalit
emancipatory agenda of the BSP and the political expedency of her power
politics. It seems, given her acumen and dexterity in politics, she
would be able to tell the world that Dalits are now come of age and that
Delhi is not too far from them.Once again Congrats to all of you.
Ronki Ram (Dr.),
Dept. of Political Science,Panjab University, Chandigarh, India Cell: +91 987 286 1290.
BAHUJAN SAMAJ PARTY IN UP
Dear All
Jai Bheem!
This is the
greatest achievement. I would like to thank everybody for this victory
in UP. I absolutely agree with V T Rajshekar, well said and want to add
that all dalits from all states of India should drop the divisions of
dalits and come to a main dalit party (i.e. BSP) especially in
Maharastra and some other states where many dalit factions and parties
exist. We should unite and learn lessons from the election result from
UP. Let’s forget our differences and join hand with BSP and integrate
all dalits of India. Also please check out my web page (http://www.satyaguru.org) when you get a chance.
Vivek Nirala
(http://www.satyaguru.org)
Posted on May 12, 2007
=====================================================
Clearly
new social engineering of “serve jan” , in which new dalit -Brahamn
alliance,has a foothold in the political arena, eeds to be tested if
this is a merely a political phenomenon. Certainy ms. mayawati’s gamble
has payed her hefty divdidend.
History has told us that Brahamans are a cunning bunch, they use
needle to take another needle and one that is done, they throw both
nedle outside don’t bring them in the house.
I wish ms. mayawati and her Cabinet all the best and hope that law
and order must be their first agenda, because public has voted on this
very iissue and gave BSP a thumping mandate by giving BSP an absolute
majory.
All political pundits except CBP were prooven wrong..
On dalit issue if the cabinet can focus on Eduction and economic
empowerment ,that will be like a fresh breeze on a hot summer day like
these days.
Well done BSP, your social engineerng was a bold one in an unchartered territory and proven wrong skeptic like me.
Finally we can now boldly say that we do have a spokesman for dalits , with a powerful voicein Ms. Mayawati.
Posted on May 12, 2007
=====================================================
GREAT VICTORY OF BAHUJAN SAMAJ PARTY
www.ambedkartimes.com
======================================================================================
Many-many
congratulations to Behan Mayawati and her Bahujan Samaj party for
becoming victorious in the state Uttar Pradesh Assembly election 2007.
We also congratulate her on becoming the 4th time Chief Minister of the
State Uttar Pradesh.We wish her great success & her BSP Government
in its various programmes in the state of Uttar Pardesh as well as in
the whole country.
WWW.AMBEDKARTIMES.COM
============================
MOHAN GILL
AMBEDKARITE, YUBA CITY, CALIFORNIA (USA)
=====================================================
NARANDIR SINGH HIRA
SANGAMNER (MAHARASHTRA) INDIA
=====================================================
NARENDER KAUR PANJABI
SACRAMENTO, CALIFORNIA (USA)
=====================================================
TARSEM JALANDHARI
JOURNALIST, JALANDHAR CITY, (PANJAB) INDIA
=====================================================
K. K. CHUMBER
SUDARSHAN PARK,NEW DEHLI (INDIA)
=====================================================
CHAMAN LAL MAHEY
VILL. DHANAL KHURD P.O. PHOOL PUR, DISTT. JALANDHAR (PANJAB) INDIA
=====================================================
JAGDISH KUMAR (TALWAN )
PRESIDENT, SHRI GURU RAVDASS DARBAR, BERGAMO (ITALY)
=============================================================================
VINOD KUMAR CHUMBER
PRESIDENT, SHRI GURU RAVIDASS SABHA BAY AREA ( CALIFORNIA )
=============================================================================
DEVRAJ SINGH
PRESIDENT, SHRI GURU RAVIDASS SABHA SELMA, CALIFORNIA (USA)
=============================================================================
SHRI GURU RAVIDASS SABHA SACRAMENTO, CALIFORNIA (USA)
=====================================================
PARMJIT BHUTTA
CHAIRMAN, SHRI GURDASS RAM BHUTTA YADGARI CHERITABLE TRUST, GARHPADHANA NAWANSHAHR, PANJAB (INDIA)
=============================================================================
HISTORIC VICTORY
Heartily Congratulations to Sister Mayawati Ji.!!!
It
is unique and uncommon victory in Indian political democracy. It means
“the dream of Baba Sahib Dr. B. R. Ambedkar’s comes true”. If the
majority of the Dalit had followed footsteps of Baba Sahib, then we
would have ruled on this country. I hope you will help the down trodden
people and help their change and their destiny. Once again many
congratulations & BSP’s workers, voters, supporters, & also out
of party, BSP’s well wishers.
CONGRATULATIONS !!!
Many
Congratulations to Bahujan Samaj on the spectacular victory of Bahujan
Samaj Party in the Uttar Pradesh Assembly elections led by Bahen
Mayawati. This is the biggest victory of Ambedkar movement. Thanks to
all UP people for voting to BSP. This victory will lead Bahen
Mayawati’s Elephant, road to Delhi one day and fulfill the dream of Late Babu Kanshi Ram Ji.
Kamal Dev Paul
President, International Bahujan Organization (California)
LESSONS
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http://liveanddare.com/types-of-meditation/
Master Your Mind, Master Your Life
http://liveanddare.com/types-of-meditation/
Master Your Mind, Master Your Life
Ok, so you know that meditation has dozens of benefits,
and everybody is doing it. You look for information online or on a
bookstore, and see that there are a LOT of different ways of doing
meditation, dozens of meditation techniques, and some conflicting
information. You wonder which way is best for you.
This article
will help you navigate the sea of different practices of seated
meditation, briefly explaining each of them, and pointing to further
resources. There are literally hundreds – if not thousands – of types of
meditation, so here I will explore only the most popular ones.
You can also check my walking meditation guide, for more dynamic meditation techniques. Or, if you already have some experience with meditation, you might enjoy reading about the meditation experiments I was doing while writing this post.
Scientists
usually classify meditation based on the way they focus attention, into
two categories: Focused Attention and Open Monitoring. I’d like to
propose a third: Effortless Presence.
Focusing
the attention on a single object during the whole meditation session.
This object may be the breath, a mantra, visualization, part of the
body, external object, etc. As the practitioner advances, his ability to
keep the flow of attention in the chosen object gets stronger, and
distractions become less common and short-lived. Both the depth and
steadiness of his attention are developed.
Examples of these
are: Samatha (Buddhist meditation), some forms of Zazen, Loving Kindness
Meditation…
Instead
of focusing the attention on any one object, we keep it open,
monitoring all aspects of our experience, without judgment or
attachment. All perceptions, be them internal (thoughts, feelings,
memory, etc.) or external (sound, smell, etc.), are recognized and seen
for what they are. It is the process of non-reactive monitoring of the
content of experience from moment to moment, without going into them.
Examples are: Mindfulness meditation, Vipassana, as well as some types
of Taoist Meditation.
It’s
the state where the attention is not focused on anything in particular,
but reposes on itself – quiet, empty, steady, and introverted. We can
also call it “Choiceless Awareness” or “Pure Being”. Most of the meditation quotes you find speak of this state.
This
is actually the true purpose behind all kinds of meditation, and not a
meditation type in itself. All traditional techniques of
meditation recognize that the object of focus, and even the process of
monitoring, is just a means to train the mind, so that effortless
inner silence and deeper states of consciousness can be discovered.
Eventually both the object of focus and the process itself is left
behind, and there is only left the true self of the practitioner, as
“pure presence”.
Zazen (坐禅) means
“seated Zen”, or “seated meditation”, in Japanese. It has its roots in
the Chinese Zen Buddhism (Ch’an) tradition, tracing back to Indian monk
Bodhidharma (6th century CE). In the West, its most popular forms comes
from Dogen Zenji (1200~1253), the founder of Soto Zen movement in Japan.
Similar modalities are practiced in the Rinzai school of Zen, in Japan and Korea.
How to do it
It is generally practiced seated on the floor over a mat and cushion, with crossed legs. Traditionally it was done in lotus or half-lotus position, but this is hardly necessary. Nowadays most practitioners sit like this:
Or on a chair:
Images courtesy of Zen Mountain Monastery
The
most important aspect, as you see in the pictures, is keeping the back
completely straight, from the pelvis to the neck. Mouth is kept close
and eyes are kept lowered, with your gaze resting on the ground about
two or three feet in front of you.
As to the mind aspect of it, it’s usually practiced in two ways:
Zazen
is a very sober meditation style, and you can easily find a lot of
strong communities practicing it, as well as plenty of information on
the internet. There is a lot of emphasis in keeping the right posture,
as an aid for concentration. It is usually practiced in Zen Buddhist
centers (Sangha), with strong community support.
In many of
them you will find it coupled with other elements of Buddhist practice:
prostrations, a bit of ritualism, chanting, and group readings of the
Buddha teachings. Some people will like this, others won’t. Personally, I
practiced zazen in a Buddhist group for 3 years, and I found that those
elements and a bit of formality can also help create a structure for
the practice, and in themselves they are also meditative.
“Vipassana” is a Pali word that
means “insight” or “clear seeing”. It is a traditional Buddhist
practice, dating back to 6th century BC. Vipassana-meditation, as taught
in the last few decades, comes from the Theravada Buddhist tradition,
and was popularized by S. N. Goenka and the Vipassana movement.
Due
to the popularity of Vipassanā-meditation, the “mindfulness of
breathing” has gained further popularity in the West as “mindfulness”.
Ideally, one is to sit on a
cushion on the floor, cross-legged, with your spine erect;
alternatively, a chair may be used, but the back should not be
supported.
The first aspect is to develop concentration, through samatha practice. This is typically done through breathing awareness.
Focus
all your attention, from moment to moment, on the movement of your
breath. Notice the subtle sensations of the movement of the abdomen
rising and falling. Alternatively, one can focus on the sensation of the
air passing through the nostrils and touching the upper lips skin –
though this requires a bit more practice, and is more advanced.
As
you focus on the breath, you will notice that other perceptions and
sensations continue to appear: sounds, feelings in the body, emotions,
etc. Simply notice these phenomena as they emerge in the field of
awareness, and then return to the sensation of breathing. The attention
is kept in the object of concentration (the breathing), while these
other thoughts or sensations are there simply as “background noise”.
The
object that is the focus of the practice (for instance, the movement of
the abdomen) is called the “primary object”. And a “secondary object”
is anything else that arises in your field of perception – either
through your five senses (sound, smell, itchiness in the body, etc.) or
through the mind (thought, memory, feeling, etc.). If a secondary object
hooks your attention and pulls it away, or if it causes desire or
aversion to appear, you should focus on the secondary object for a
moment or two, labeling it with a mental note, like “thinking”,
“memory”, “hearing”, “desiring”. This practice is often called
“noting”.
A mental note identifies an object in general but not in
detail. When you’re aware of a sound, for example, label it “hearing”
instead of “motorcycle,” “voices” or “barking dog.” If an unpleasant
sensation arises, note “pain” or “feeling” instead of “knee pain” or “my
back pain.” Then return your attention to the primary meditation
object. When aware of a fragrance, say the mental note “smelling” for a
moment or two. You don’t have to identify the scent.
When one has
thus gained “access concentration”, the attention is then turned to the
object of practice, which is normally thought or bodily sensations. One
observes the objects of awareness without attachment, letting thoughts
and sensations arise and pass away of their own accord. Mental labeling
(explained above) is often use as a way to prevent you from being
carried away by thoughts, and keep you in more objectively noticing
them.
As a result one develops the clear seeing that the observed
phenomena is pervaded by the three “marks of existence”: impermanence (annica), insatisfactoriness (dukkha) and emptiness of self (annata). As a result, equanimity, peace and inner freedom is developed in relation to these inputs.
Learn more:
Vipassana
is an excellent meditation to help you ground yourself in your body,
and understand how the processes of your mind work. It is a very popular
style of meditation. You can find plenty of teachers, websites, and
books about it, as well as 3~10 days retreats (donation based). The
teaching of it is always free. There are no formalities or rituals
attached to the practice.
If you are completely new to meditation, Vipassana or Mindfulness are probably good ways for you to start.
Mindfulness
Meditation is an adaptation from traditional Buddhist meditation
practices, especially Vipassana, but also having strong influence from
other lineages (such as the Vietnamese Zen Buddhism from Thich Nhat Hanh). “Mindfulness” is the common western translation for the Buddhist term sati. Anapanasati,
“mindfulness of breathing”, is part of the Buddhist practice of
Vipassana or insight meditation, and other Buddhist meditational
practices, such as zazen (source: Wikipedia).
One of the main influencers for Mindfulness in the West is John Kabat-Zinn. His Mindfulness-Based Stress Reduction program
(MBSR) – which he developed in 1979 at the University of Massachusetts
Medical School – has been used in several hospitals and health clinic on
the past decades.
Mindfulness
meditation is the practice of intentionally focusing on the present
moment, accepting and non-judgmentally paying attention to the
sensations, thoughts, and emotions that arise.
For the “formal
practice” time, sit on a cushion on the floor, or on a chair, with
straight and unsupported back. Pay close attention to the movement of
your breath. When you breath in, be aware that you are breathing in, and
how it feels. When you breath out, be aware you are breathing out. Do
like this for the length of your meditation practice, constantly
redirecting the attention to the breath. Or you can move on to be paying
attention to the sensations, thoughts and feelings that arise.
The
effort is to not intentionally add anything to our present moment
experience, but to be aware of what is going on, without losing
ourselves in anything that arises.
Your mind will get distracted
into going along with sounds, sensations, and thoughts. Whenever that
happens, gently recognize that you have been distracted, and bring the
attention back to the breathing, or to the objective noticing of that
thought or sensation. There is a big different between being inside the thought/sensation, and simply being aware of it’s presence.
Learn to enjoy your practice. Once you are done, appreciate how different the body and mind feel.
There
is also the practice of mindfulness during our daily activities: while
eating, walking, and talking. For “daily life” meditation, the practice
is to pay attention to what is going on in the present moment, to be
aware of what is happening – and not living in “automatic mode”. If you
are speaking, that means paying attention to the words you speak, how
you speak them, and to listen with presence and attention. If you are
walking, that means being more aware of your body movements, your feet
touching the ground, the sounds you are hearing, etc.
Your effort in seated practice supports your daily life practice, and vice-versa. They are both equally important.
Is it for me?
For
the general public, this is perhaps the most advisable way to get
started with meditation. It is the type of meditation that is most
taught at schools and hos
pitals, as far as I am aware. The
“mindfulness movement” as practiced nowadays in society at large, is
not Buddhism, but an adaptation of Buddhist practices due to their
benefits in good physical and mental health and general wellbeing.
For
most people, Mindfulness Meditation may be the only type of meditation
they will like, especially if their focus is only the physical and
mental benefits of meditation, as it is usually taught dissociated from
several of the eastern concepts and philosophies that traditionally
accompanied the practice. And for that it is great – it will bring many good things to your life.
If
your focus is a deeper transformation and spiritual development,
however, then mindfulness meditation may be just an initial step for
you. From here you can then move into Vipassana, Zazen, or other types
of meditation.
Metta is
a Pali word that means kindness, benevolence, and good will. This
practice comes from the Buddhist traditions, especially the Theravada
and Tibetan lineages. “Compassion meditation” is a contemporary
scientific field that demonstrates
the efficacy of metta and related meditative practices.
Demonstrated
benefits include: boosting one’s ability to empathize with
others; development of positive emotions through compassion, including a
more loving attitude towards oneself; increased self-acceptance;
greater feeling of competence about one’s life; and increased feeling of
purpose in life (read more in our other post).
One
sits down in a meditation position, with closed eyes, and generates in
his mind and heart feelings of kindness and benevolence. Start by
developing loving-kindness towards yourself, then progressively towards
others and all beings. Usually this progression is advised:
The
feeling to be developed is that of wishing happiness and well-being for
all. This practice may be aided by reciting specific words or sentences
that evoke the “boundless warm-hearted feeling”, visualizing the
suffering of others and sending love; or by imagining the state of
another being, and wishing him happiness and peace.
The more you practice this meditation, the more joy you will experience. That is the secret of Mathieu Richard’s happiness.
“For
one who attends properly to the liberation of the heart by benevolence,
unarisen ill will does not arise and arisen ill will is abandoned.” – The Buddha
In this article, Emma Seppälä, Ph.D explores the 18 scientifically proven benefits of Loving-Kindness meditation.
Are
you sometimes too hard on yourself or on others? Or feel like you need
to improve your relationships? Loving-kindness meditation will help you.
It is beneficial both for selfless and self-centered people, and it
will help increase your general level of happiness. You cannot feel
loving-kindness and depression (or any other negative feeling) at the
same time.
It is also often recommended, by Buddhist teachers, as an antidote to insomnia, nightmares, or anger issues.
http://study.com/articles/List_of_Free_Online_Communications_Courses_and_Classes.html
http://cs.brown.edu/courses/cs024/onlineReading.html
24) Classical Afrikaans
24) Klassieke Afrikaans
1888 Mon 6 Junie 2016
LESSE
van
INSIG-NET-Free Online A1 (ontwaak Een) Tipiṭaka Navorsing & Universiteitspraktyk
in visuele formaat (FOA1TRPUVF)
op Free Online Elektroniese Visuele Kommunikasie Kursus
deur http://sarvajan.ambedkar.org
https://awakenmediaprabandhak.wordpress.com/
awakenonedbuddha@gmail.com
buddhadAONE@gmail.com
sarvajanow@yahoo.co.in
Klassieke Boeddhisme (Leringe van die ontwaakte Een met ‘n bewustheid)
behoort aan die wêreld, en almal het eksklusiewe regte: JCMesh J
alfabette Brief animasie ClipartMesh C alfabette Brief animasie Clipart
is die mees positiewe energie van insiggewende en navorsing
georiënteerde webwerf propageer die leer van die ontwaakte Een met ‘n
bewustheid van die Boeddha en op Techno-Politico-Sosio Transformasie en
ekonomiese bevryding Beweging gevolg deur miljoene mense regoor die
wêreld in 105 Klassieke tale.
Die lewering van presiese vertaling as ‘n les van hierdie Universiteit
in ‘n mens se moedertaal na hierdie Google vertaal en voortplanting reg
om ‘n Stroom raak
Enterer (Sottapanna) en om ewige saligheid te bereik as ‘n einddoel.
Pali Woord ‘n dag vir 6 Junie 2016
pamodati - om vrolik te wees, geniet, verheug te wees, om bly of tevrede wees
Leef en Dare
http://liveanddare.com/types-of-meditation/
Bemeester Your Mind, bemeester Jou Lewe
Tipes van meditasie - ‘n oorsig van Meditator
https://buddhadharmaobfinternational.files.wordpress.com/2013/06/bloggif_51c1bf428699c.gifhttps://buddhadharmaobfinternational.files.wordpress.com/2008/12/vegan.gif?w=540
http://liveanddare.com/types-of-meditation/
Leef en Dare
Bemeester Your Mind, bemeester Jou Lewe
Tipes van meditasie - ‘n oorsig van Meditator
Tipes meditasie
Ok, so jy weet dat meditasie het dekades van voordele, en almal doen dit. Jy
kyk vir inligting aanlyn of op ‘n boekwinkel, en sien dat daar ‘n baie
verskillende maniere om dit te doen meditasie, dekades van meditasie
tegnieke, en ‘n paar teenstrydige inligting. Jy wonder watter kant is die beste vir jou.
In
hierdie artikel sal jou help om die see van verskillende praktyke van
sit meditasie navigeer, kortliks verduidelik elkeen van hulle, en verwys
na verdere hulpbronne. Daar is letterlik honderde - indien nie duisende - van soorte meditasie, so hier gaan ek net die mees populêre verken.
Jy kan ook my loop meditasie gids, vir meer dinamiese meditasie tegnieke. Of, as jy reeds ‘n paar ervaring met meditasie, kan jy geniet die lees
van die meditasie eksperimente ek besig was tydens die skryf van
hierdie post.
Die “beste” meditasie is die oordenking wat vir jou werk, op hierdie stadium in jou lewe.
algemene soorte
Wetenskaplikes
klassifiseer gewoonlik meditasie gebaseer op die manier waarop hulle
die aandag, in twee kategorieë: die aandag en Open Monitoring. Ek wil graag ‘n derde stel: Moeiteloos teenwoordigheid.
Gefokusde aandag meditasie
Fokus die aandag op ‘n enkele voorwerp in die hele oordenking sessie. Hierdie
voorwerp kan die asem, ‘n mantra, visualisering, deel van die liggaam,
eksterne voorwerp, ens as die praktisyn vooruitgang, sy vermoë om die
vloei van die aandag in die gekose voorwerp hou kry sterker en afleiding
word minder algemeen en kort- geleef het. Beide die diepte en stabiliteit van sy aandag ontwikkel.
Voorbeelde hiervan is: Samatha (Boeddhistiese meditasie), ‘n paar vorme van Zazen, goedertierenheid Meditasie …
Oop monitering meditasie
In
plaas daarvan om te fokus die aandag op een voorwerp, hou ons dit oop,
monitering van alle aspekte van ons ervaring, sonder oordeel of
beslaglegging. Alle
persepsies, wees hulle interne (gedagtes, gevoelens, geheue, ens) of
eksterne (klank, reuk, ens), word erken en gesien vir wat dit is. Dit is die proses van nie-reaktiewe monitering van die inhoud van ervaring van oomblik tot oomblik, sonder om in hulle. Voorbeelde hiervan is: Mindfulness meditasie, Vipassana, asook ‘n paar vorme van Taoist meditasie.
moeiteloos Teenwoordigheid
Dit
is die staat waar die aandag nie fokus op enigiets in die besonder,
maar reposes op sigself - stil, leë, bestendige en introvert. Ons kan ook noem dit “Choiceless bewustheid” of “Suiwer Wese”. Die meeste van die meditasie aanhalings vind jy praat van hierdie toestand.
Dit is eintlik die ware doel agter alle vorme van meditasie, en nie ‘n meditasie tipe op sigself. Alle
tradisionele tegnieke van meditasie erken dat die doel van fokus, en
selfs die proses van monitering, is net ‘n manier om die gedagte te lei,
sodat moeiteloos innerlike stilte en dieper state van bewussyn kan
ontdek. Uiteindelik beide die voorwerp van fokus en die proses self is
agtergelaat, en daar is net links die ware self van die praktisyn, soos
“suiwer teenwoordigheid”.
1) Boeddhistiese meditasie
Zen Meditation (Zazen)
Oorsprong en betekenis
Zazen (坐禅) beteken “sit Zen”, of “sit meditasie”, in Japannees. Dit
het sy oorsprong in die Chinese Zen Boeddhisme (Ch’an) tradisie,
opsporing terug na Indiese monnik Bodhidharma (6de eeu nC). In die Weste, sy gewildste vorme afkomstig van Dogen Zenji (1200 ~ 1253), die stigter van Soto Zen beweging in Japan. Soortgelyke modaliteite beoefen in die Rinzai skool van Zen, in Japan en Suid-Korea.
Hoe om dit te doen
Dit word algemeen beoefen sit op die vloer oor ‘n mat en kussing, met gekruiste bene. Tradisioneel was dit gedoen in Lotus of half-lotus posisie, maar dit is skaars nodig. Deesdae die meeste praktisyns sit soos hierdie:
Tipes van meditasie - Zazen postuur
Of op ‘n stoel:
Tipes van meditasie - zazen stoel
Images vergunning van Zen Mountain klooster
Die belangrikste aspek, soos jy sien in die foto’s, hou die rug heeltemal reguit, uit die pelvis tot by die nek. Mond gehou naby en oë gehou verlaag, met jou oë rus op die grond sowat twee of drie voet in die voorkant van jou.
As die gedagte aspek daarvan, is dit gewoonlik beoefen op twee maniere:
Fokus op asem - fokus al jou aandag op die beweging van die wind gaan in en uit deur die neus. Dit kan met die hulp van die tel van die gees in jou gedagtes. Elke
keer as jy inasem jy reken ‘n nommer, wat begin met 10, en dan beweeg
agtertoe tot 9, 8, 7, ens Wanneer jy daar aankom in 1, jy hervat vanaf
10 weer. As jy afgelei kry en verloor jou telling, liggies terug te bring onder die aandag tot 10 en hervat van daar af.
Shikantaza ( “net sit”) - in die vorm van die praktisyn nie enige spesifieke doel van meditasie gebruik; eerder,
praktisyns bly soveel as moontlik in die huidige oomblik, bewus van en
die waarneming van wat gaan deur hul gedagtes en rondom hulle, sonder
woning op enigiets in die besonder. Dit is ‘n tipe van Moeiteloos teenwoordigheid meditasie
Is dit vir my?
Zazen
is ‘n baie nugter meditasie styl, en jy kan maklik vind ‘n baie sterk
gemeenskappe oefen dit, sowel as baie van die inligting oor die
internet. Daar is ‘n baie klem op die behoud van die regte postuur, as ‘n hulpmiddel vir konsentrasie. Dit word gewoonlik beoefen in Zen Boeddhistiese sentrums (Sangha), met ‘n sterk ondersteuning aan die gemeenskap.
In
baie van hulle wat jy sal vind dit tesame met ander elemente van
Boeddhistiese praktyk: eerbetoon, ‘n bietjie van ritualisme, sing, en
groep lesings van die Boeddha leer. Sommige mense sal dit wil hê, ander sal nie. Persoonlik, ek beoefen zazen in ‘n Boeddhistiese groep vir 3 jaar, en
ek het gevind dat hierdie elemente en ‘n bietjie van formaliteit ook kan
help om ‘n struktuur vir die praktyk, en in hulleself is hulle ook
meditatiewe.
Vipassana meditasie
Oorsprong en betekenis
Tipes van meditasie - Vipassana
“Vipassana” is ‘n Pali woord wat “insig” of “duidelik sien” beteken. Dit is ‘n tradisionele Boeddhistiese praktyk, dateer terug na die 6de eeu vC. Vipassana-meditasie, soos geleer in die afgelope paar dekades, is
afkomstig van die Theravada Boeddhistiese tradisie, en is gewild gemaak
deur S. N. Goenka en die Vipassana beweging.
As gevolg van die gewildheid van Vipassana-meditasie, die “bewustheid
van asemhaling” het verder gewild in die Weste as “bewustheid”.
Hoe om dit te doen
[Daar is ‘n paar teenstrydige inligting oor hoe om te oefen Vipassana. In
die algemeen, maar die meeste onderwysers beklemtoon begin met
bewustheid van gees in die eerste stadiums, om die gedagte te
stabiliseer en te bereik “toegang konsentrasie.” Dit is meer soos die
aandag meditasie. Dan
beweeg die praktyk op te ontwikkel “duidelike insig” op die liggaamlike
sensasies en verstandelike verskynsels, die waarneming van hulle elke
oomblik en nie vashou aan enige. Hier gaan ‘n inleiding, wat daarop gemik is vir beginners. Meer weet ek raai die opvolg van die skakels verskaf of leer van ‘n onderwyser (miskien in ‘n Vipassana retraite).]
Die ideaal is, een is om te sit op ‘n kussing op die vloer, kruisbeen, met jou rug regop; Alternatiewelik kan ‘n stoel gebruik word, maar die agterkant moet nie ondersteun.
Die eerste aspek is om konsentrasie te ontwikkel, deur samatha praktyk. Dit is tipies gedoen deur asemhaling bewustheid.
Fokus jou aandag, van oomblik tot oomblik, op die beweging van jou asem. Let op die subtiele sensasie van die beweging van die maag stygende en dalende. Alternatiewelik kan ‘n mens fokus op die sensasie van die lug wat deur
die neus en raak die boonste lippe vel - al is dit verg ‘n bietjie meer
oefening, en is meer gevorderde.
As
jy fokus op die asem, sal jy agterkom dat ander persepsies en gevoelens
voortgaan om te verskyn: klanke, gevoelens in die liggaam, emosies, ens
eenvoudig sien hierdie verskynsels soos hulle in die veld van
bewustheid na vore, en dan terug te keer na die sensasie van asemhaling. Die aandag word daar gehou in die voorwerp van konsentrasie (die
asemhaling), terwyl die ander gedagtes of emosies is net so
“agtergrondgeraas”.
Die voorwerp wat die fokus van die praktyk (byvoorbeeld die beweging van die maag) is die “hoofdoel” genoem. En
‘n “sekondêre voorwerp” is niks anders wat ontstaan in jou veld van
persepsie - hetsy deur jou vyf sintuie (klank, reuk, jeuk in die
liggaam, ens) of deur middel van die verstand (denke, geheue, gevoel,
ens). As
‘n sekondêre doel haak jou aandag en trek dit weg, of indien dit
veroorsaak begeerte of afkeer te verskyn, moet jy fokus op die sekondêre
voorwerp vir ‘n oomblik of twee, etikettering dit met ‘n geestelike
kennis, soos “dink”, “memory” , “verhoor”, “hy het verlang”. Hierdie praktyk word dikwels genoem “let”.
‘N geestelike kennis identifiseer ‘n voorwerp in die algemeen, maar nie in detail. As
jy bewus is van ‘n gesonde is, byvoorbeeld, byskrifte “verhoor” in
plaas van “motorfiets,” “stemme” of “blaf hond.” As ‘n onaangename
sensasie ontstaan, wel “pyn” of “gevoel” in plaas van “knie pyn “of” my rug pyn. “terugkeer dan jou aandag aan die primêre meditasie voorwerp. Wanneer bewus van ‘n geur, sê die geestelike kennis “ruik” vir ‘n oomblik of twee. Jy hoef nie na die reuk te identifiseer.
Wanneer
‘n mens dus opgedoen het “toegang konsentrasie”, is die aandag draai
dan na die voorwerp van die praktyk, wat gewoonlik gedink of liggaamlike
sensasies. Een
waarneem die oogmerke van bewustheid sonder beslaglegging, laat
gedagtes en sensasies ontstaan en hulle gaan onder hulle uit eie
beweging. Geestelike etikettering (hierbo verduidelik) is dikwels gebruik as ‘n
manier om te verhoed dat hy weg deur gedagtes weggevoer het, en hou jou
in hulle meer objektief merk.
As
gevolg hiervan een ontwikkel die helder sien dat die waargenome
verskynsels is deurtrek deur die drie “punte van bestaan”:
verganklikheid (Annica), insatisfactoriness (dukkha) en leegheid van die
self (annata). As gevolg hiervan, is kalmte, vrede en innerlike vryheid ontwikkel met betrekking tot hierdie insette.
Leer meer:
Tipes Vipassana (lees die antwoord van Anh-Minh te doen)
Vipassana Dhura (baie in-diepte artikel)
Vipassana vir beginners (Goenka styl)
Mindfulness in eenvoudige Engels (gratis e-boek)
Besoek ‘n Vipassana sentrum naby jou
Is dit vir my?
Vipassana
is ‘n uitstekende meditasie te help om jouself gemaalde in jou liggaam,
en verstaan hoe die prosesse van jou gedagtes werk. Dit is ‘n baie gewilde styl van meditasie. Jy kan baie van die onderwysers, webwerwe, en boeke daaroor, sowel as 3 ~ 10 dae retraites (skenking gebaseer) vind. Die onderrig van dit is altyd gratis. Daar is geen formaliteite of rituele verbonde aan die praktyk.
As jy is heeltemal nuut vir meditasie, Vipassana of Mindfulness is waarskynlik ‘n goeie maniere vir jou om te begin.
Mindfulness meditasie
Oorsprong en betekenis
Mindfulness
meditasie is ‘n aanpassing van die tradisionele Boeddhistiese meditasie
praktyke, veral Vipassana, maar ook ‘n sterk invloed van ander lyne
(soos die Viëtnamese Zen Boeddhisme uit Thich Nhat Hanh). “Mindfulness” is die algemene westelike vertaling vir die Boeddhistiese term sati. Anapanasati, “bewustheid van asemhaling”, is deel van die
Boeddhistiese praktyk van Vipassana of insig meditasie, en ander
Boeddhistiese meditasie praktyke, soos zazen (Bron: Wikipedia).
Een van die belangrikste beïnvloeders vir Mindfulness in die Weste is John Kabat-Zinn. Sy Mindfulness-Based Stres Vermindering program (bewuste
stresvermindering) - wat hy ontwikkel in 1979 aan die Universiteit van
Massachusetts Mediese Skool - is gebruik in verskeie hospitale en
gesondheidskliniek op die afgelope dekades.
Hoe om dit te doen
Mindfulness meditasie is die praktyk van doelbewus fokus op die
huidige oomblik, aanvaarding en nie-judgmentally aandag te skenk aan die
sensasies, gedagtes en emosies wat ontstaan.
Vir die “formele praktyk” tyd, sit op ‘n kussing op die vloer, of op ‘n stoel, met reguit en nie-ondersteunde terug. Aandag skenk aan die beweging van jou asem. Wanneer jy asem in, bewus wees dat jy inasem, en hoe dit voel. Wanneer jy asem uit, wees bewus wat jy uitasem. Doen soos hierdie vir die lengte van jou beoefening van meditasie, voortdurend redirecting die aandag op die asem. Of jy kan aanbeweeg na wees aandag te skenk aan die sensasies, gedagtes en gevoelens wat ontstaan.
Die poging is om nie opsetlik iets toe te voeg tot ons huidige oomblik
ervaring, maar om bewus te wees van wat aan die gang is, sonder onsself
verloor in enigiets wat ontstaan.
Jou gees afgelei kry in die gang saam met klanke, sensasies en gedagtes. Wanneer
dit gebeur, liggies erken dat jy is afgelei, en bring die aandag terug
na die asemhaling, of om die doel merk van daardie gedagte of gevoel. Daar is ‘n groot verskil tussen ‘binne-in die gedagte / sensasie, en net om bewus te wees van sy teenwoordigheid.
Leer om jou praktyk te geniet. As jy klaar is, waardeer hoe anders die liggaam en gees voel.
Daar is ook die praktyk van bewustheid tydens ons daaglikse aktiwiteite: terwyl eet, loop, en praat. Vir
“daaglikse lewe” meditasie, die praktyk is om aandag te skenk aan wat
aan die gang is in die huidige oomblik, om bewus te wees van wat gebeur -
en nie die lewe in ‘n outomatiese modus “. As
jy praat, wat beteken aandag te skenk aan die woorde wat jy praat, hoe
jy dit sê, en met teenwoordigheid en aandag te luister. As jy loop, wat beteken dat meer bewus van jou liggaam bewegings, jou voete die grond raak, die klanke wat jy hoor, ens
Jou poging in sit praktyk ondersteun jou daaglikse lewe praktyk, en andersom. Hulle is albei ewe belangrik.
Is dit vir my?
Vir die algemene publiek, dit is miskien die mees raadsaam manier om te begin met meditasie. Dit is die soort van meditasie wat die meeste geleer by skole en hos
en hospitale, sover ek weet. Die “bewustheid beweging” soos deesdae beoefen in die samelewing in
die algemeen, is nie Boeddhisme, maar ‘n aanpassing van die
Boeddhistiese praktyke te danke aan hul voordele in ‘n goeie fisiese en
geestelike gesondheid en algemene welstand.
Vir
die meeste mense, kan Mindfulness meditasie die enigste tipe van
meditasie hulle sal graag, veral as hulle fokus is net die fisiese en
geestelike voordele van meditasie wees, aangesien dit gewoonlik geleer
gedistansieer van ‘n paar van die oostelike konsepte en filosofieë wat
tradisioneel die praktyk vergesel . En vir dat dit is ‘n groot - dit sal baie goeie dinge in jou lewe te bring.
As
jou fokus is ‘n dieper transformasie en geestelike ontwikkeling egter
dan bewustheid meditasie kan net ‘n eerste stap wees vir jou. Van hier kan jy dan skuif na Vipassana, Zazen, of ander vorme van meditasie.
Goedertierenheid Meditasie (Metta Meditasie)
Oorsprong en betekenis
goedertierenheid meditasie
Metta is ‘n Pali woord wat vriendelikheid, welwillendheid en goeie wil beteken. Hierdie praktyk kom uit die Boeddhistiese tradisies, veral die Theravada en Tibetaanse afstammelinge. “Barmhartigheid meditasie” is ‘n kontemporêre wetenskaplike veld wat toon
die doeltreffendheid van Metta en verwante meditatiewe praktyke.
Gedemonstreer voordele sluit in: die bevordering van ‘n mens se vermoë om empatie met ander; ontwikkeling van positiewe emosies deur middel van deernis, insluitend ‘n meer liefdevolle houding teenoor jouself; verhoogde selfaanvaarding; groter gevoel van bevoegdheid oor ‘n mens se lewe; en ‘n verhoogde gevoel van doel in die lewe (lees meer op ons ander post).
Hoe om dit te doen
Een sit in ‘n meditasie posisie, met toe oë, en genereer in sy verstand en hart gevoelens van liefde en welwillendheid. Begin deur die ontwikkeling van goedertierenheid teenoor jouself, dan geleidelik teenoor ander en alle wesens. Gewoonlik hierdie vordering is aangeraai:
jouself
n goeie vriend
‘n “neutrale” persoon
‘n moeilike persoon
al vier die bogenoemde ewe
en dan geleidelik die ganse heelal
Die gevoel wat ontwikkel moet word, is dié van wat geluk en welsyn vir almal. Hierdie
praktyk kan aangehelp deur die voordrag spesifieke woorde of sinne wat
die “oneindige hartlike gevoel” roep, visualisering die lyding van ander
en stuur liefde; of deur verbeel die toestand van ‘n ander wese, en wat hom geluk en vrede.
Hoe meer jy oefen hierdie meditasie, hoe meer vreugde wat jy sal ervaar. Dit is die geheim van geluk Mathieu Richard se.
“Vir iemand wat behoorlik aandag aan die bevryding van die hart deur
welwillendheid, beteken unarisen kwade gevoelens nie opstaan en
ontstaan kwade gevoelens is verlate.” - Die Boeddha
In hierdie artikel, Emma Seppälä, Ph.D verken die 18 wetenskaplik bewys voordele van goedertierenheid meditasie.
Is dit vir my?
Is jy soms te hard op jouself of op ander? Of voel jy nodig het om jou verhoudings te verbeter? Goedertierenheid oordenking sal jou help. Dit is voordelig vir beide onbaatsugtige en selfgesentreerde mense, en dit sal help om jou algemene vlak van geluk. Jy kan nie voel liefde en depressie (of enige ander negatiewe gevoel) op dieselfde tyd.
Dit word ook dikwels aanbeveel deur Boeddhistiese onderwysers, as ‘n
teenmiddel vir slapeloosheid, nagmerries, of woede kwessies.
http://study.com/articles/List_of_Free_Online_Communications_Courses_and_Classes.html
http://cs.brown.edu/courses/cs024/onlineReading.html………
25) Classical Albanian
25) Albanian klasike
1888 Mon 6 Jun 2016
MËSIME
nga
Insajt-NET-Free Online A1 (Awakened One) Tipiṭaka Research & University Practice
në Format Visual (FOA1TRPUVF)
për online falas Course Visual Electronic Communication
nëpërmjet http://sarvajan.ambedkar.org
https://awakenmediaprabandhak.wordpress.com/
awakenonedbuddha@gmail.com
buddhadAONE@gmail.com
sarvajanow@yahoo.co.in
Klasike Budizmi (Mësimet e Atij zgjuar me vetëdije) janë prej botës,
dhe të gjithë kanë të drejta ekskluzive: JCMesh J alfabetet Letter
Animacion ClipartMesh C alfabetet Letër Animacion Clipart
është më e Energjisë pozitiv i informative dhe kërkimore të orientuara
faqe propaganduar mësimet e Atij zgjuar me Ndërgjegjësimi Buda dhe në
Techno-Politico-Social Transformimin dhe Lëvizja Emancipimit ekonomike e
ndjekur nga miliona njerëz në të gjithë botën në 105 gjuhët klasike.
Rendering përkthimin e saktë si një mësim i këtij Universiteti në
gjuhën amtare në këtë Google Përkthim dhe përhapjen jep të drejtën për
të bërë një Stream
Enterer (Sottapanna) dhe për të arritur Eternal Bliss si qëllim final.
Pali Word një ditë për qershor 06, 2016
pamodati - të gëzohen, të gëzojnë, të jetë i kënaqur, që të jetë i lumtur ose të kënaqur
Jetojnë dhe Dare
http://liveanddare.com/types-of-meditation/
Master Your Mind, Master Your Life
Llojet e Meditim - Një Pasqyrë e teknikave të meditimit
https://buddhadharmaobfinternational.files.wordpress.com/2013/06/bloggif_51c1bf428699c.gifhttps://buddhadharmaobfinternational.files.wordpress.com/2008/12/vegan.gif?w=540
http://liveanddare.com/types-of-meditation/
Jetojnë dhe Dare
Master Your Mind, Master Your Life
Llojet e Meditim - Një Pasqyrë e teknikave të meditimit
Llojet e meditim
Ok, kështu që ju e dini se meditimi ka dhjetra e përfitimeve, dhe të gjithë është duke bërë atë. Ju
shikoni për informacion në internet apo në një librari, dhe të shihni
se ka shumë mënyra të ndryshme duke bërë meditim, dhjetra e teknikave të
meditimit, dhe disa informacione kontradiktore. Ju pyes veten cila rrugë është më e mira për ju.
Ky
artikull do t’ju ndihmojë të lundruar në detin e praktikave të ndryshme
të meditimit ulur, duke shpjeguar shkurtimisht secilën prej tyre, dhe
duke treguar burime të mëtejshme. Ka fjalë për fjalë qindra - në mos mijëra - e llojeve të të menduarit,
kështu që këtu unë do të shqyrtojë vetëm ato më të njohura.
Ju poashtu mund të shikoni në këmbë udhëzues tim meditim, për teknikat më dinamike meditim. Ose, nëse ju tashmë keni disa përvoja me meditim, ju mund të gëzojnë
të lexuar në lidhje me eksperimentet meditim isha bërë duke shkruar këtë
post.
“Më të mirë” meditimi është meditim që punon për ju, në këtë fazë në ju jeta.
LLOJET E PËRGJITHSHME
Shkencëtarët
zakonisht klasifikuar meditim bazuar në mënyrën se si të përqendruar
vëmendjen, në dy kategori: Kujdes fokusuar dhe Monitorimi hapur. Unë do të doja të propozojë një të tretë lehtë Prezencën.
Vëmendje Focused meditim
Duke u ndalur vëmendjen mbi një objekt të vetëm gjatë seancës tërë meditim. Ky
objekt mund të jetë fryma, një mantra, vizualizimi, pjesë e trupit,
objekt të jashtëm, etj Si përparimet praktikantë, aftësia e tij për të
mbajtur rrjedhjen e vëmendjes në objektin e zgjedhur merr të fortë, dhe
distractions të bëhet më pak e zakonshme dhe afatshkurtër jetuar. Si thellësia dhe vendosmëri të vëmendjes së tij janë zhvilluar.
Shembuj të këtyre janë: Samatha (meditim budiste), disa forma të Zazen, mirësisë sate meditimin …
meditim Open monitorimit
Në
vend të përqëndruar vëmendjen në çdo objekt, ne kemi mbajtur atë të
hapur, monitorimin e të gjitha aspektet e përvojës sonë, pa gjykim ose
shtojcën. Të
gjitha perceptimet, qofshin ato të brendshme (mendimet, ndjenjat,
kujtesës, etj) ose të jashtëm (të shëndoshë, erë, etj), janë të njohura
dhe të parë për atë që ata janë. Është procesi i monitorimit jo-reaktive e përmbajtjes së përvojës nga momenti në moment, pa hyrë në to. Shembuj janë: meditimi Mindfulness, Vipassana, si dhe disa lloje të Taoist meditim.
Prania lehtë
Kjo
është gjendja ku vëmendja nuk është përqendruar në çdo gjë në mënyrë të
veçantë, por reposes në vetvete - qetë, bosh, të qëndrueshme, dhe
introverted. Ne gjithashtu mund të telefononi atë “Awareness Choiceless” ose “Të jesh i pastër”. Shumica e citon meditimit ju të gjeni të flasim për këtë shtet.
Kjo është në të vërtetë qëllimi i vërtetë pas të gjitha llojet e të menduarit, dhe jo një lloj meditimi në vetvete. Të
gjitha teknikat tradicionale të meditimit pranojnë se objekti i fokus,
dhe madje edhe procesi i monitorimit, është vetëm një mjet për të
trajnuar mendjen, në mënyrë që heshtja lehtë brendshme dhe shtetet më të
thellë të ndërgjegjes mund të jetë zbuluar. Përfundimisht edhe objekti i fokusit dhe vetë procesi është lënë
prapa, dhe nuk ka mbetur vetëm vetë e vërtetë të mjekut, si “praninë e
pastër”.
1) Meditim budiste
Zen Meditation (Zazen)
Origjina & Kuptimi
Zazen (坐禅) do të thotë “ulur Zen”, ose “meditim ulur”, në japonisht. Ajo i ka rrënjët në traditën kineze Zen Budizmi (Ch’an), daton prej murgu indian Bodhidharma (6 CE shekullit). Në Perëndim, format e tij më të njohura vjen nga Dogen Zenji (1200 ~ 1253), themeluesi i lëvizjes Soto Zen në Japoni. modalitete të ngjashme janë praktikuar në shkollën Rinzai e Zen, në Japoni dhe Kore.
Si të bëhet kjo
Ajo është në përgjithësi praktikuar ulur në dysheme mbi një rrogoz dhe jastëk, me këmbët e kryqëzuara. Tradicionalisht kjo është bërë në zambak uji apo pozitë gjysmë-zambak uji, por kjo nuk është e nevojshme. Në ditët e sotme shumica e praktikuesit të ulet si kjo:
Llojet e të menduarit - sjellje Zazen
Ose në një karrige:
Llojet e të menduarit - karrige zazen
Images mirësjellje e Manastirit Zen Mountain
Aspekti më i rëndësishëm, siç e shihni në foto, është duke e mbajtur shpinën tërësisht të drejtë, nga pelvisit në qafë. Goja është mbajtur afër dhe sytë mbahen të ulur, me shikimin tuaj pushimi në terren për dy ose tre këmbë në para jush.
Sa i përket aspektit mendjen e saj, ajo është praktikuar zakonisht në dy mënyra:
Duke
u ndalur në frymëmarrje - të përqëndrohen të gjithë vëmendjen tuaj në
lëvizjen e frymës do brenda dhe jashtë përmes hundës. Kjo mund të ndihmohet duke numëruar frymë në mendjen tuaj. Çdo
herë që të thith numëroni një numër, duke filluar me 10, dhe pastaj
duke lëvizur prapa në 9, 8, 7, etj Kur të mbërrini në 1, ju rifillojë
nga 10 herë. Nëse ju merrni hutuar dhe të humbur numërimin tuaj, butësisht sjellë përsëri vëmendjen në 10 dhe të rifillojë nga atje.
Shikantaza ( “vetëm ulur”) - në këtë formë mjeku nuk përdor ndonjë objekt të veçantë të meditimit; tepër,
mjekët mbeten sa më shumë të jetë e mundur në këtë moment të pranishëm,
të vetëdijshëm dhe të respektuar atë që kalon nëpër mendjet e tyre dhe
rreth tyre, pa u ndalur në ndonjë gjë në veçanti. Kjo është një lloj i mundim Prezencës meditimit
A është për mua?
Zazen
është një stil shumë të matur meditim, dhe ju lehtë mund të gjeni një
shumë e komuniteteve të forta praktikuar atë, si dhe shumë informacione
në internet. Nuk është shumë e theksuar në ruajtjen e sjellje të drejtë, si një ndihmë për përqendrim. Ajo është praktikuar zakonisht në Zen qendra budiste (Sangha), me mbështetje të fortë të komunitetit.
Në
shumë prej tyre ju do të gjeni të shoqëruar me elementë të tjerë të
praktikës budiste: sexhdeve, pak ritualizëm, duke kënduar, dhe lexime
grupit të mësimeve Buda. Disa njerëz do të donte këtë, të tjerët nuk do të. Personalisht, kam praktikuar zazen në një grup budiste për 3 vjet, dhe
kam gjetur se këto elemente dhe pak e formalitetit mund të ndihmojë të
krijojë një strukturë për praktikën, dhe në veten e tyre ata janë
gjithashtu meditative.
Vipassana Meditim
Origjina & Kuptimi
Llojet e të menduarit - Vipassana
“Vipassana” është një fjalë Pali që do të thotë “njohuri” ose “duke parë qartë”. Kjo është një praktikë tradicionale budiste, që daton në shekullin e 6 pes. Vipassana-meditim, siç mësohet në dekadat e fundit, vjen nga tradita e
Theravada budiste, dhe u popullarizuar nga S. N. Goenka dhe lëvizjes
Vipassana.
Për shkak të popullaritetit të Vipassana-meditim, “të mindfulness e
frymëmarrjes”, ka fituar popullaritet të mëtejshme në Perëndim si
“mindfulness”.
Si të bëhet kjo
[Ka disa informacione kontradiktore mbi atë se si për të praktikuar Vipassana. Në
përgjithësi, megjithatë, shumica e mësuesve theksoj filluar me
mindfulness fryma në fazat e para, për të stabilizuar mendjen dhe për të
arritur “përqendrimin aksesit.” Kjo është më shumë si meditim
përqendruar vëmendjen. Pastaj
praktika shkon në zhvillimin e “pasqyrë të qartë” për trupore dhe
fenomeneve mendore, duke respektuar ato moment nga moment dhe nuk kapur
për ndonjë. Këtu shkon një hyrje, me qëllim për fillestar. Për të ditur më shumë unë do të sugjeroj duke ndjekur deri lidhjet e
parashikuara ose të mësuarit nga një mësues (ndoshta në një tërheqje
Vipassana).]
Në mënyrë ideale, një është për t’u ulur mbi një jastëk në dysheme, këmbëkryq, me këndellur tuaj shpinë; Përndryshe, një karrige mund të përdoret, por përsëri nuk duhet të mbështetet.
Aspekti i parë është për të zhvilluar përqendrimin, përmes praktikës samatha. Kjo është bërë në mënyrë tipike me anë të vetëdijes frymëmarrjes.
Përqëndrohen të gjithë vëmendjen tuaj, nga momenti në moment, në lëvizjen e frymën tuaj. Vini re ndjenjat delikate të lëvizjes së barkut në rritje dhe në rënie. Përndryshe, mund të përqëndrohen në ndjesi e ajrit që kalon nëpër
vrimat e hundës dhe të prekur buzët e sipërme e lëkurës - edhe pse kjo
kërkon pak më shumë praktikë, dhe është më i avancuar.
Si
ju të përqëndrohet në frymëmarrje, ju do të vini re se perceptimet
tjera dhe ndjenjat vazhdojnë të paraqiten: tingujt, ndjenjat në trup,
emocionet, etj Thjesht vëreni këto fenomene si ato të dalin në fushën e
vetëdijes, dhe pastaj të kthehen në ndjesi e frymëmarrje. Vëmendja është mbajtur në objektin e përqendrimit (frymëmarrje),
ndërsa këto mendime apo ndjesi të tjera janë aty thjesht si “zhurmë
sfond”.
Objekti që është në qendër të praktikës (për shembull, lëvizja e barkut) quhet “objekti kryesor”. Dhe
një “objekt të mesëm” është çdo gjë tjetër që lind në fushën tuaj të
perceptimit - qoftë përmes pesë shqisave tuaja (të shëndoshë, erë,
kruarje në trup, etj) ose me anë të mendjes (mendimit, kujtesës,
ndjenja, etj). Nëse
një objekt të mesëm grepa vëmendjen tuaj dhe tërheq atë larg, ose në
qoftë se ajo shkakton dëshirë apo neveri për të dalë, ju duhet të
përqëndrohet në objektin e mesme për një moment ose dy, duke e etiketuar
atë me një shënim mendore, të tilla si “të menduarit”, “kujtesës” “dëgjimi”, “duke dashur”. Kjo praktikë është quajtur shpesh “duke vënë në dukje”.
Një shënim mendore identifikon një objekt në përgjithësi, por jo në detaje. Kur
ju jeni në dijeni të një tingull, për shembull, emërtim është “dëgjimi”
në vend të “motor”, “zëra” ose “leh qen.” Nëse një ndjesi të pakëndshme
lind, vini re “dhimbje” ose “ndjenja” në vend të “gju dhimbje “ose” dhembja ime përsëri. “Pastaj kthehet vëmendjen tuaj në objektin meditim primar. Kur i vetëdijshëm për një aromë, thonë shënim mendore “erë” për një moment ose dy. Ju nuk keni për të identifikuar parfum.
Kur
dikush ka fituar kështu “përqendrim qasje”, vëmendja është kthyer më
pas në objektin e praktikës, e cila zakonisht është e menduar apo
trupore. Një vëren objektet e vetëdijes pa shtojcë, mendimet dhe ndjenjat lënë të dalin dhe të kalojnë të marrëveshjes së tyre. etiketimin Mental (shpjeguar më lartë) është shpesh përdorin si një
mënyrë për të parandaluar ju nga duke u kryer larg nga mendimet, dhe për
të mbajtur ju në më objektivisht vërejtur ata.
Si
rezultat i një zhvillon qartë duke parë se dukuritë vërejtur është
mbytur nga tre “shenjat e ekzistencës”: përkohshmërinë (Annica),
insatisfactoriness (Dukkha) dhe zbrazëtinë e vetë (annata). Si rezultat, qetësi, paqe dhe liria e brendshme është zhvilluar në lidhje me këto inputeve.
Mëso më shumë:
Llojet e Vipassana (lexoni përgjigje nga Anh-Minh Do)
Vipassana Dhura (shumë në thellësi artikull)
Vipassana për fillestar (style Goenka)
Mindfulness në Plain anglisht (eBook tuaj të lirë)
Vizitoni një qendër Vipassana pranë jush
A është për mua?
Vipassana
është një meditim i shkëlqyer për t’ju ndihmuar të terren veten në
trupin tuaj, dhe për të kuptuar se si proceset e punës tuaj mendjes. Kjo është një stil shumë të popullarizuara të meditimit. Ju
mund të gjeni shumë mësuesve, faqet e internetit, dhe libra në lidhje
me të, si dhe 3 ~ 10 ditë Retreats (donacion i bazuar). Mësimi i saj është gjithmonë i lirë. Nuk ka formalitete ose ritualet bashkangjitur në praktikë.
Nëse ju jeni krejtësisht të re të të menduarit, Vipassana ose Mindfulness ndoshta janë mënyra të mira për ju për të filluar.
Mindfulness Meditation
Origjina & Kuptimi
Mindfulness
Meditation është një përshtatje nga praktikat tradicionale budiste
meditim, veçanërisht Vipassana, por edhe duke pasur ndikim të fortë nga
linja të tjera (të tilla si Vietnamese sektit Zen nga Thich Nhat Hanh). “Mindfulness” është përkthimi i përbashkët perëndimore për sati afat budiste. Anapanasati, “mindfulness e frymëmarrjes”, është pjesë e praktikës
budiste të Vipassana apo pasqyrë meditim, dhe praktika të tjera budiste
meditational, të tilla si zazen (burim: Wikipedia).
Një nga influencers kryesore për Mindfulness në Perëndim është John Kabat-Zinn. Mindfulness-Bazuar programi i tij Reduktimi i stresit (MBSR) - të
cilat ai i zhvilluar në vitin 1979 në Universitetin e Massachusetts
Medical School - është përdorur në disa spitale dhe klinika shëndetësore
në dekadat e fundit.
Si të bëhet kjo
meditimi Mindfulness është praktika e qëllimisht u fokusuar në këtë
moment të pranishëm, duke pranuar dhe jo-judgmentally duke i kushtuar
vëmendje për ndjenjat, mendimet dhe emocionet që lindin.
Për “praktikë formale” e kohës, të ulen në një jastëk në dysheme, ose në një karrige, me kurrizin drejtë dhe pa mbështetje. Vëmendje të paguajë afër lëvizjen e frymën tuaj. Kur ju frymë, të jenë të vetëdijshëm se ju jeni marrë frymë në, dhe se si ndihet. Kur ju frymë jashtë, të jenë të vetëdijshëm se ju jeni marrë frymë jashtë. A si kjo për gjatësinë e praktikës tuaj meditim, vazhdimisht Përcjellin vëmendjen në frymëmarrje. Ose ju mund të lëvizin për të kushtuar vëmendje të ndjenjat, mendimet dhe ndjenjat që lindin.
Përpjekja është që të mos qëllimisht shtoni ndonjë gjë në përvojën
tonë të pranishëm moment, por të jenë të vetëdijshëm për atë që po
ndodh, pa humbur veten në çdo gjë që lind.
Mendja juaj do të merrni hutuar në duke shkuar së bashku me tingujt, ndjenjat dhe mendimet. Sa
herë që ndodh, butësisht njohin se ju keni qenë të hutuar, dhe për të
sjellë vëmendjen përsëri në frymëmarrje, ose të vënë re objektive e atij
mendimi apo ndjesi. Nuk është një tjetër i madh në mes të qenit brenda mendimit / ndjesi, dhe thjesht duke qenë të vetëdijshëm se është prania.
Mëso për të shijuar praktikën tuaj. Pasi ju jeni bërë, vlerësojmë se sa e ndryshme të ndjehen të trupit dhe mendjes.
Ka edhe praktika e mindfulness gjatë aktiviteteve tona të përditshme: duke ngrënë, duke ecur, dhe duke folur. Për
“jetën e përditshme” meditim, praktika është që të i kushtoj vëmendje
për atë që po ndodh në këtë moment të pranishëm, të jetë i vetëdijshëm
për atë që po ndodh - dhe që nuk jetojnë në “mënyrë automatike”. Nëse
ju jeni duke folur, kjo do të thotë duke i kushtuar vëmendje fjalëve që
flasin, se si ju flasin ata, dhe për të dëgjuar me praninë dhe
vëmendje. Nëse ju jeni duke ecur, kjo do të thotë duke qenë më të vetëdijshëm
për lëvizjet e trupit tuaj, këmbët tuaja të prekur në tokë, tingujt që
dëgjojnë, etj
Përpjekja juaj në praktikë ulur mbështet praktikën tuaj të përditshme të jetës, dhe anasjelltas. Ata janë të dy njësoj të rëndësishme.
A është për mua?
Për publikun e gjerë, kjo është ndoshta mënyra më e këshillueshme për të marrë filluar me meditim. Kjo është lloj i të menduarit që është më e mësohet në shkollat dhe spitalet
pitals, aq sa unë jam i vetëdijshëm. “Lëvizja mindfulness”, siç praktikohet sot në shoqëri në përgjithësi,
nuk është Budizmi, por një përshtatje e praktikave budiste për shkak të
përfitimeve të tyre në shëndet të mirë fizik dhe mendor dhe mirëqenien e
përgjithshme.
Për
shumicën e njerëzve, Mindfulness Meditation mund të jetë i vetmi lloj
meditimi që do të donte, veçanërisht në qoftë se fokusi i tyre është
vetëm përfitime fizike dhe mendore të menduarit, ashtu siç është mësuar
zakonisht ndahet nga disa nga konceptet lindore dhe filozofitë që
tradicionalisht shoqëruar praktikën . Dhe për këtë ajo është e madhe - ajo do të sjellë shumë gjëra të mira në jetën tuaj.
Nëse
fokusi juaj është një transformim i thellë dhe zhvillimin shpirtëror,
megjithatë, atëherë mindfulness meditimi mund të jetë vetëm një hap i
parë për ju. Nga këtu ju mund të lëvizë në Vipassana, Zazen, ose llojet e tjera të meditimit.
Loving Mirësia Meditim (Metta Meditimi)
Origjina & Kuptimi
i dashur mirësia meditim
Metta është një fjalë Pali do të thotë mirësi, dashamirësi, dhe vullnet të mirë. Kjo praktikë vjen nga tradita budiste, sidomos linja e Theravada dhe tibetian. “Dhembshuria meditim” është një fushë bashkëkohore shkencore që tregon
efikasiteti i Metta dhe praktikave të lidhura meditues.
Përfitimet demonstruar përfshijnë: rritjen e aftësinë e dikujt për të theksohet me të tjerët; zhvillimin e emocioneve pozitive përmes mëshirës, duke përfshirë një qëndrim më të dashur ndaj vetes; rritur vetë-pranimi; Ndjenja më e madhe e kompetencave rreth jetës së tyre; dhe të rritur ndjenjën e qëllimit në jetë (lexoni më shumë në postin tonë të tjera).
Si të bëhet kjo
Një
ulet në një pozicion meditim, me sy të mbyllur, dhe gjeneron në mendje
dhe në zemër të tij ndjenja e mirësisë dhe dashamirësisë. Filloni duke zhvilluar dashamirësi ndaj vetes, pastaj në mënyrë progresive ndaj të tjerëve dhe të të gjitha qenieve. Zakonisht kjo progresion është këshilluar:
vetë
një mik i mirë
një “neutral” person
një person i vështirë
të katër e më lart në mënyrë të barabartë
dhe pastaj gradualisht i gjithë universi
Ndjenja për t’u zhvilluar është ajo e dëshiron lumturi dhe mirëqenie për të gjithë. Kjo
praktikë mund të ndihmuar nga recituar fjalë të veçanta apo fjali që
ndjell në “pakufi të ngrohtë-zemre ndjenja”, visualizing vuajtjet e të
tjerëve dhe të dërguar dashuri; ose duke imagjinuar gjendjen e një qenie, dhe duke i uruar lumturi dhe paqe.
Sa më shumë që praktikojnë këtë meditim, më shumë gëzim ju do të përjetojnë. Ky është sekreti i lumturisë Mathieu Richard-it.
“Për atë që merr pjesë si duhet në çlirimin e zemrës me dashamirësi,
vullnet unarisen sëmurë nuk do të ngrihen dhe të ngritur vullnet të
sëmurë është e braktisur.” - Buda
Në këtë artikull, Emma Seppala, Ph.D shqyrton 18 përfitimet provuar shkencërisht i dashamirësisë meditim.
A është për mua?
A jeni ndonjëherë shumë e vështirë për veten apo për të tjerët? Ose të ndjehen si ju duhet për të përmirësuar marrëdhëniet tuaja? Dashamirësisë meditimi do të ju ndihmojë. Kjo
është e dobishme si për njerëzit vetëmohues dhe të vetë-përqendruar,
dhe kjo do të ndihmojë në rritjen e nivelit tuaj të përgjithshëm të
lumturisë. Ju nuk mund të ndjeni dashamirësi dhe depresioni (ose ndonjë ndjenjë tjetër negative) në të njëjtën kohë.
Është gjithashtu e rekomanduar shpesh nga mësuesit budiste, si një antidot për çështjet pagjumësia, ankthi, apo zemërim.
http://study.com/articles/List_of_Free_Online_Communications_Courses_and_Classes.html
http://cs.brown.edu/courses/cs024/onlineReading.html
26) Classical Amharic
26) ክላሲካል አማርኛ
1888 ሰኞ 6 2016 Jun
ትምህርት
ከ
አስተዋይ-የተጣራ-ነጻ የመስመር ላይ .1 (አንዱ ከእንቅልፉ) Tipiṭaka ምርምር እና ሙከራ ዩኒቨርሲቲ
የዕይታ ቅርጸት ውስጥ (FOA1TRPUVF)
ነጻ የመስመር ላይ ኤሌክትሮኒክ የዕይታ ኮሚኒኬሽን ኮርስ ላይ
http://sarvajan.ambedkar.org በኩል
https://awakenmediaprabandhak.wordpress.com/
awakenonedbuddha@gmail.com
buddhadAONE@gmail.com
sarvajanow@yahoo.co.in
በጥንታዊ ቡዲዝም (ግንዛቤን ጋር እንደነቃ አንድ ትምህርቶች) ዓለም ናችሁ, እና ሁሉም ሰው ብቸኛ መብት አለኝ:
JCMesh J ፊደሎች ደብዳቤ አኒሜሽን ClipartMesh ሲ Alphabets ደብዳቤ እነማ Clipart
መረጃ ሰጪ መካከል እጅግ አዎንታዊ ኢነርጂ ነው እና የግንዛቤ ጋር ሁሉንም 105 በጥንታዊ ቋንቋዎች በዓለም ላይ
በሚሊዮን የሚቆጠሩ ሰዎች ተከትሎ በቡድሃ እና ቴክኖ-Politico-ማህበራዊና ትራንስፎርሜሽን ላይ እና ኢኮኖሚ
የራሰ ንቅናቄ ወደ ከእንቅልፉ አንዱ ትምህርቶች እንዲባዙ ምርምር ተኮር ጣቢያ.
የ ይህን የ Google ትርጉም አንድ በአፍ መፍቻ ቋንቋቸው በዚህ ዩኒቨርሲቲ ትምህርት እና ድልድል እንደ ትክክለኛ ትርጉም ማቅረብ አንድ ዥረት ለመሆን የማግኘት መብት
Enterer (Sottapanna) እና የመጨረሻ ግብ እንደ የሚቀበሉበት ይደርሱ ዘንድ.
Pāli ቃል ሰኔ 06, 2016 አንድ ቀን
pamodati - ደስ መሆን, መደሰት, ደስ, ደስ ወይም መርካት
የቀጥታ ስርጭት እና ሊፋረድ ይደፍራልን
http://liveanddare.com/types-of-meditation/
የእርስዎ ሕይወት መምህር ሆይ: አእምሮህን ቻላቸው
ማሰላሰል አይነቶች - ማሰላሰል ቴክኒኮች አጠቃላይ ዳሰሳ
https://buddhadharmaobfinternational.files.wordpress.com/2013/06/bloggif_51c1bf428699c.gifhttps://buddhadharmaobfinternational.files.wordpress.com/2008/12/vegan.gif?w=540
http://liveanddare.com/types-of-meditation/
የቀጥታ ስርጭት እና ሊፋረድ ይደፍራልን
የእርስዎ ሕይወት መምህር ሆይ: አእምሮህን ቻላቸው
ማሰላሰል አይነቶች - ማሰላሰል ቴክኒኮች አጠቃላይ ዳሰሳ
የማሰላሰል ዓይነቶች
እሺ, ስለዚህ የማሰላሰል ጥቅሞች በደርዘን እንዳለው እናውቃለን, እና ሁሉም ሰው እያደረገ ነው. መስመር ላይ ወይም አንድ የመጻሕፍት መደብር ላይ መረጃ ለማግኘት, እና ማሰላሰል ማሰላሰል ዘዴዎች በደርዘን በማድረግ የተለያዩ በርካታ መንገዶች, እና አንዳንድ ጊዜ የሚጋጭ መረጃ እንዳሉ ተመልከት. እርስዎ በየትኛው መንገድ ለእናንተ የተሻለ ነው ብለው ይጠይቃሉ.
ይህ ርዕስ ተቀምጠው ማሰላሰል የተለያዩ ድርጊቶች ባሕር ለማሰስ ይረዳናል በአጭሩ እያንዳንዳቸው የሚያብራራ, እና ተጨማሪ መገልገያዎች በመጠቆም. በሺህ - - ማሰላሰል ዓይነቶች እዚህ ላይ እኔ ብቻ በጣም ታዋቂ ሰዎች እንዳስሳለን, በመቶዎች የሚቆጠሩ ስራዎች ይገኛሉ.
በተጨማሪም የበለጠ ተለዋዋጭ ለማሰላሰል ዘዴዎች ለማግኘት, የእኔን የእግር ማሰላሰል መመሪያ መመልከት ይችላሉ. አስቀድመው ለማሰላሰል አንዳንድ ልምድ ያላቸው ከሆኑ ወይም, ይህን ልጥፍ በመጻፍ ላይ ሳሉ እኔ እያደረገ ነበር ለማሰላሰል ሙከራዎች ስለ ማንበብ ማግኘት ይችላሉ.
የ “ምርጥ” ማሰላሰል በሕይወትህ ውስጥ በዚህ ደረጃ ላይ ለእርስዎ የሚሰራ እንደሆነ ማሰላሰል ነው.
አጠቃላይ ዓይነቶች
ሳይንቲስቶች አብዛኛውን ጊዜ በሁለት ምድቦች ውስጥ, ትኩረት መንገድ ላይ የተመሠረተ ማሰላሰል መከፋፈል: ያተኮረ ትኩረት እና ክፈት ክትትል. ልፋት መገኘት: እኔ ሦስተኛ ማመን እፈልጋለሁ.
ትኩረት ትኩረት ማሰላሰል
ሁሉ ማሰላሰል ክፍለ ጊዜ በአንድ ነገር ላይ ትኩረት ማድረግ. ይህ
ነገር እስትንፋስ, ማንትራ, ምስላዊ, አካል, ውጫዊ ነገር, ወዘተ ክፍል ሊሆን ይችላል ባለሙያ እድገቶች እንደ
የተመረጠ ዕቃ ውስጥ ትኩረት ፍሰት ለመጠበቅ ያለውን ችሎታ ጠንካራ ያገኛል, እና የሚከፋፍሉ እምብዛም የተለመደ
የአጭር ይሆናሉ ይኖር ነበር. ጥልቅ የእሱን ትኩረት steadiness ሁለቱም አዳብረዋል ነው.
, ደግነት ማሰላሰል ፍቅራዊ Zazen አንዳንድ ቅጾችን, Samatha (የቡድሂዝም ማሰላሰል) …: እነዚህ ምሳሌዎች ናቸው
ክፈት የክትትል ማሰላሰል
ከዚህ ይልቅ በማንኛውም አንድ ነገር ላይ ትኩረት ከማተኮር, እኛ ፍርድ ወይም አባሪ ያለ, የእኛን ተሞክሮ በሁሉም የሕይወታችን ክትትል, ክፍት ያድርጉት. ሁሉም ማስተዋሉን, ከእነሱ ውስጣዊ (አስተሳሰብ, ስሜት, ትውስታ, ወዘተ) ወይም ውጫዊ (ድምጽ, ሽታ, ወዘተ) መሆን, እውቅና እና እነሱ ናቸው ነገር ይታያል. ይህ ከእነሱ ውስጥ ገብቶ ያለ ሰዓት ወደ ጊዜ ጀምሮ ልምድ ይዘት የማይመለስ ምላሽ የክትትል ሂደት ነው. እነዚህ ምሳሌዎች ናቸው: Mindfulness ማሰላሰል, Vipassana, እንዲሁም የታኦይዝም ማሰላሰል አንዳንድ አይነቶች.
ልፋት መገኘት
ይህ ትኩረት በተለይም ውስጥ ምንም ነገር ላይ ያተኮረ አይደለም ባለበት ሁኔታ ነው, ነገር ግን በራሱ ላይ reposes - ዝም ባዶ, የተረጋጋ, እና አለማድረጌ. በተጨማሪም “Choiceless ግንዛቤ” ወይም “ንጹሕ” የሚሉት ነው መደወል ይችላሉ. በማሰላሰል ጥቅሶች አብዛኞቹ በዚህ ሁኔታ መናገር ይከብዳቸዋል.
ይህ በእርግጥም እውነተኛ ማሰላሰል ሁሉም አይነት በስተጀርባ ዓላማ እንጂ በራሱ ውስጥ ማሰላሰል አይነት ነው. ማሰላሰል ሁሉም ልማዳዊ ዘዴዎች ትኩረት ዒላማ, እና ክትትል እንኳ ሂደት ብቻ ህሊና ልፋት ውስጣዊ ዝምታ እና ጥልቅ ይላል ይጋለጣሉ ይችላሉ ዘንድ, አእምሮ ለማሠልጠን መንገድ መሆኑን ይገነዘባሉ. ከጊዜ ትኩረት ዒላማ እና ሂደት ራሱ ሁለቱንም ወደ ኋላ ይቀራል, እና ብቻ ነው “ንጹሕ መገኘት” እንደ ባለሙያ እውነተኛ ራስን እዚያው ቀረች.
1) ቡዲስት ማሰላሰልና
የዜን ማሰላሰል (Zazen)
አመጣጥ እና ምን ትርጉም አለው?
Zazen (坐禅) በጃፓንኛ, “የዜን ተቀምጠው”, ወይም “ተቀምጠው ማሰላሰል” ማለት ነው. ይህ የህንድ መነኩሴ Bodhidharma (6 ኛ መቶ ዘመን ከክርስቶስ ልደት በኋላ) ወደ ኋላ ለመንገዱም, የቻይና የዜን ቡዲዝም (Ch’an) ወግ ውስጥ የተገኘ ነው አሉት. በምዕራቡ ዓለም ውስጥ, በውስጡ በጣም ተወዳጅ ዓይነቶች Dogen Zenji (~ 1253 1200), በጃፓን Soto የዜን እንቅስቃሴ መስራች ነው የመጣው. ተመሳሳይ ማለፋቸው ጃፓን እና ኮሪያ ውስጥ የዜን ላይ Rinzai ትምህርት ቤት ውስጥ በተግባር ነው.
ይህን ማድረግ የሚቻለው እንዴት ነው?
በጥቅሉ ተሻገረ እግሮች ጋር አልጋውን እና ትራስ, በላይ መሬት ላይ ተቀምጦ የሚተገበር ነው. በተለምዶ በጥላቸው ወይም ግማሽ-የራስጌ ቦታ የተደረገው, ነገር ግን ይህ እምብዛም አስፈላጊ ነው ነበር. በአሁኑ ጊዜ አብዛኞቹ ባለሙያዎች እንደዚህ ይቀመጣል:
የማሰላሰል ዓይነቶች - Zazen አኳኋን
ወይም ደግሞ አንድ ወንበር ላይ:
የማሰላሰል ዓይነቶች - zazen ወንበር
የዜን ተራራ ገዳም ምስሎች ጨዋነት
እናንተ ስዕሎች ውስጥ እንደምንመለከተው እጅግ አስፈላጊ ገጽታ, አንገቱ ወደ በዠድ ሙሉ በሙሉ ቀጥ ጀርባ, መጠበቅ ነው. አፍ ቅርብ ነበር እና ዓይን አርቁ; ፊት ለፊት ሁለት ወይም ሦስት እግር ስለ መሬት ላይ አርፈው ጋር, ዝቅ ይጠብቅ ነበር ነው.
ይህ አስተሳሰብ ገጽታ እንደ አብዛኛው ጊዜ በሁለት መንገዶች በተግባር ነው:
እስትንፋስ ላይ ማተኮር - አፍንጫ እና ወጥቶ እስትንፋስ እንቅስቃሴ ላይ ሁሉንም ትኩረት. ይህን በአእምሮህ ውስጥ እስትንፋስ በመቁጠር እየታገዘ ይችላል. በእያንዳንዱ ጊዜ ከእናንተ 10 ጀምሮ, ከዚያም 1 ሲደርሱ ወዘተ 9, 8: 7, ወደ ኋላ መንቀሳቀስ, አንድ ቁጥር መቁጠር እንዲተነፍሱ, እንደገና ከ 10 እስከ ከቆመበት. እርስዎ ሐሳባችን ለማግኘት እና ቆጠራ የሚያጠፋ ከሆነ, ቀስ 10 ወደ ትኩረት መልሰው ለማምጣት እና ከዚያ ከቆመበት.
Shikantaza ( “ብቻ ተቀምጦ”) - የ ባለሙያ ለማሰላሰል ማንኛውም የተወሰነ ነገር አይጠቀምም በዚህ ቅጽ ውስጥ; ከዚህ ይልቅ, ባለሙያዎች, በአሁኑ ውስጥ ዐዋቂ በተቻለ መጠን ብዙ ሆነን በተለይም ነገር ላይ ከመብሰልሰል ያለ, አእምሯቸው በኩል በዙሪያቸው ያልፋል ነገር በመመልከት. ይህ ልፋት መገኘት ማሰላሰል አንድ አይነት ነው
ይህ እኔን ነው?
Zazen በጣም በመጠን ማሰላሰል ዘይቤ ነው, እና በቀላሉ በኢንተርኔት ላይ ይህን ልምምድ ጠንካራ ማህበረሰቦች ዕጣ, እንዲሁም መረጃ በብዛት ማግኘት ይችላሉ. ትኩረት አንድ እርዳታ እንደ ትክክለኛ አኳኋን በመጠበቅ ላይ አጽንዖት ብዙ አለ. ብዙውን ጊዜ ጠንካራ ማህበረሰብ ድጋፍ ጋር የዜን የቡድሂስት ማዕከላት (Sangha), ውስጥ ተግባራዊ ይሆናል.
ቡድሃ ትምህርቶች መካከል በመስገድ, ሥነ ሥርዓት አንድ ትንሽ, ዝማሬን, እና የቡድን ንባቦችን: ከእነርሱም ብዙዎቹ ውስጥ በሌሎች የቡድሂዝም ልምምድ ክፍሎች ጋር ተጣምሮ ታገኛላችሁ. አንዳንድ ሰዎች ጠቁም ይሆናል, ሌሎቹ ግን አይቀርም. እኔ በግሌ ለ 3 ዓመት ቡድሂስት ቡድን ውስጥ zazen ድርጊቶች; እኔም ከእነዚህ ነገሮች እና በአዱስ አንድ
ትንሽ ደግሞ ልማድ አንድ መዋቅርን መፍጠር መርዳት ይችላሉ, እና በራሳቸው ደግሞ ባነበብነው ናቸው አልተገኘም.
Vipassana ማሰላሰል
አመጣጥ እና ምን ትርጉም አለው?
የማሰላሰል ዓይነቶች - Vipassana
“Vipassana” “ማስተዋል” ወይም “ግልጽ ሲያዩ” ማለት አንድ Pali ቃል ነው. ይህ 6 ኛው ክፍለ ዘመን ዓክልበ ወደ ኋላ ጓደኝነት ባሕላዊ የቡዲስት ልማድ ነው. ባለፉት ጥቂት አሥርተ ዓመታት ውስጥ እንዳስተማረው Vipassana-ማሰላሰል ሆይ: Theravada የቡዲስት ወግ የሚመጣው, እና ኤስ ኤን Goenka እና Vipassana ንቅናቄ ዘንድ ተወዳጅ ነበር.
ምክንያት Vipassanā-ማሰላሰል ተወዳጅነት ጋር, የ “እስትንፋስ ላይ mindfulness” “mindfulness” እንደ በምዕራብ ውስጥ ተጨማሪ ተወዳጅነት አትርፏል.
ይህን ማድረግ የሚቻለው እንዴት ነው?
[Vipassana ልምምድ እንዴት አንዳንድ ጊዜ የሚጋጭ መረጃ የለም. በአጠቃላይ,
ይሁን እንጂ, አብዛኞቹ መምህራን አእምሮ ለማረጋጋት እና ለማሳካት, የመጀመሪያ ደረጃ ላይ ትንፋሽ
mindfulness ጀምሮ ጎላ “መዳረሻ ወደ ማጎሪያ.” ይህ የበለጠ ትኩረት ትኩረት ማሰላሰል ልክ ነው. ከዚያም ልማድ, ወደ በአካል ስሜት እና የአእምሮ ክስተቶች ላይ “በግልጽ ማስተዋል ‘ማዳበር ጊዜ ከእነሱ ቅጽበት በመጠበቅና እና ማንኛውም ወደ ሰማይ የሚያርግበት ጊዜ አይደለም ወደ ላይ ይገፋፋናል. እነሆ ለጀማሪዎች ያለመ መግቢያ ይሄዳል. እኔ አገናኞችን ወይም (ምናልባትም Vipassana የሱባኤ ውስጥ) አንድ አስተማሪ መማር እስከ የሚከተለውን እንመክራለን ተጨማሪ ማወቅ.]
በሐሳብ ደረጃ, አንድ የ አከርካሪ ቀጥ ጋር ወለል, በመስቀል-እግር ላይ ትራስ ላይ ይቀመጥ ዘንድ ነው; እንደአማራጭ, ወንበር ላይ ሊውል ይችላል; ነገር ግን ወደ ኋላ አይደገፍም መሆን የለበትም.
የመጀመሪያው ገጽታ samatha በተግባር በኩል, ወደ ማጎሪያ ማዳበር ነው. ይሄ በተለምዶ የሚተነፍሱ ግንዛቤ በኩል ነው የሚደረገው.
የእርስዎ ትንፋሽ እንቅስቃሴ ላይ, ቅጽበት ጀምሮ አፍታ ዘንድ: ሁሉ ትኩረት አተኩር. እየጨመረ እና ወድቆ ሆዱ እንቅስቃሴ ላይ ስውር ስሜት ልብ በል. እንደአማራጭ, አንድ ሰው በአፍንጫው በኩል በማለፍ እና የላይኛው ከንፈር ቆዳ በመንካት በአየር ላይ ስሜት ላይ
ትኩረት ማድረግ ይችላሉ - ይህን ትንሽ ተጨማሪ ልምምድ ይጠይቃል, እና ተጨማሪ የላቀ ቢሆንም.
እነዚህ
ግንዛቤ መስክ ላይ ብቅ እንደ ወዘተ ድምፆች, በሰውነት ውስጥ ስሜቶች, ስሜቶች, በቀላሉ እነዚህን ክስተቶች
ማስታወቂያ; ከዚያም ስለ ስሜት ይመለሳል: አንተ እስትንፋስ ላይ ትኩረት አድርጎ, ሌሎች ግንዛቤ እና ስሜት መታየት
ይቀጥላል መሆኑን ልብ ይሆናል መተንፈስ. እነዚህ ሐሳቦች ወይም ስሜት ናቸው እያለ ትኩረት በቀላሉ «የጀርባ ድምጽ” እንደ በማጎሪያ (እስትንፋስ) ዒላማ ውስጥ ተቀመጡ ነው.
ልማድ ትኩረት ነው የሚለው ነገር (ለምሳሌ ያህል, የሆድ እንቅስቃሴ) የ “ዋና ነገር” ተብሎ ይጠራል. የእርስዎን
አምስት የስሜት ሕዋሳት (ድምፅ, ማሽተት, በሰውነት ውስጥ ቢያሳክካቸው, ወዘተ) በኩል ወይም አእምሮ (ሐሳብ,
ትውስታ, ስሜት, ወዘተ) በኩል ወይ - እና “ሁለተኛ ነገር” የማስተዋል በእርስዎ መስክ ላይ ይነሳል ሌላ ነገር
ነው. ሁለተኛ
ነገር የእርስዎን ትኩረት ኩላቦችና ወዲያውኑ ይጎትተናል, ወይም ፍላጎት ወይም በመደንበር ለመታየት የሚያሰናክለው
ከሆነ: አንተ “ትውስታ” “ማሰብ” እንደ አንድ የአእምሮ ማስታወሻ ጋር በመንደፍና, አንድ አፍታ ወይም ለሁለት
ሁለተኛ ነገር ላይ ማተኮር አለብን ከሆነ “መስማት”, “የሚፈልጉ”. ይህ አሠራር ብዙውን ጊዜ “በማስተዋል” ይባላል.
አንድ የአእምሮ ማስታወሻ በአጠቃላይ ግን በዝርዝር A ንድ ነገር ይገልጻል. አንድ
ድምፅ ያውቃል በምትሆንበት ጊዜ, ለምሳሌ, “መስማት” ይልቅ ለመሰየም “ሞተር ሳይክል,” “ድምፆች” ወይም “ውሻ
ተባዕቱ. ሥቃይ” ወይም “ስሜት” ከማለት ይልቅ “ጉልበት” አንድ ደስ የማይል ስሜት ቢነሳ ከሆነ, ልብ ይበሉ ” ሥቃይ “ወይም” ጀርባዬን ሥቃይ. “ከዚያም ወደ ዋናው የማሰላሰል ነገር ላይ ትኩረት መመለስ. መቼ ሽታ አውቆ, የአእምሮ ማስታወሻ ከአንድ ወይም ከሁለት ደቂቃ ለ “ማሽተት” ይላሉ. አንተ ጠረን ለመለየት አያስፈልገንም.
አንድ ሰው በዚህ መንገድ “መዳረሻ ወደ ማጎሪያ” አግኝቶ ጊዜ, ትኩረት ከዚያም በተለምዶ ያስቡ ወይም የሰውነት ስሜት ነው ልምምድ ዓላማ, ዞር ነው. አንድ ከመፍቀድ ሐሳብና ስሜት ይነሳሉ ወዲያው በራሳቸው ፈቃድ ያልፋሉ, አባሪ ያለ የግንዛቤ ያለውን ዕቃዎች ብለዋል. የአእምሮ መሰየምን (ከዚህ በላይ) ብዙውን ጊዜ አስተሳሰብ ራቅ ተሸክመው ከ ለመከላከል መንገድ ለመጠቀም, እና እነሱን ሲገነቡ ታግዘው ውስጥ እንድትኖር ነው.
impermanence
(annica), insatisfactoriness (dukkha) እና ራስን (annata) መካከል ባዶነት; በዚህም
ምክንያት አንዱ የተስተዋሉ ክስተቶች ሦስቱም “ሕልውና ምልክቶች” በ ተውጠዋል ነው ባየ ግልጽ ያዳብራል. በዚህም ምክንያት, ባለሞያነትን, ሰላም እና ውስጣዊ ነፃነት እነዚህን ግብዓቶች ጋር በተያያዘ አዳብረዋል ነው.
ተጨማሪ እወቅ:
Vipassana ዓይነቶች (Anh-ሚን አትጸልዩ ከ መልስ ያንብቡ)
Vipassana Dhura (በጣም ጥልቀት ያለው ርዕስ)
ለጀማሪዎች Vipassana (Goenka ቅጥ)
ስነጣ በእንግሊዝኛ Mindfulness (ነጻ eBook)
ከእርስዎ አጠገብ አንድ Vipassana ማዕከል ይጎብኙ
ይህ እኔን ነው?
Vipassana በሰውነትዎ ውስጥ ራስህን ይፈጩ ለመርዳት, እና አእምሮ ሥራ እንዴት ሂደት ለመረዳት ግሩም ማሰላሰል ነው. ይህ ማሰላሰል በጣም ታዋቂ ቅጥ ነው. አንተ ስለ መምህራን, ድር, እና መጻሕፍት በብዛት, እንዲሁም 3 ~ 10 ቀናት ከየገዳማቱ (የተመሠረተ መዋጮ) ማግኘት ይችላሉ. ይህ ትምህርት ሁልጊዜ ነጻ ነው. ልማድ ጋር የተያያዘ ምንም ዓይነት ሥርዓት ወይም ሥነ ሥርዓቶች አሉ.
ለማሰላሰል ሙሉ በሙሉ አዲስ ከሆኑ, Vipassana ወይም Mindfulness እርስዎ ለመጀመር ጥሩ መንገዶች አይቀርም ናቸው.
Mindfulness ማሰላሰል
አመጣጥ እና ምን ትርጉም አለው?
Mindfulness
ማሰላሰል ልማዳዊ የቡዲስት ማሰላሰል ድርጊቶች, በተለይም Vipassana, ግን ደግሞ (እንደ Thich Nhat
Hanh ከ ቬትናምኛ የዜን ቡዲዝም ያሉ) ከሌሎች lineages ጀምሮ ከፍተኛ ተጽዕኖ ያለው አንድ የተወሰደ ነው. “Mindfulness” የቡዲስት ቃል sati ለማግኘት የተለመደ ምዕራባዊ ትርጉም ነው. Anapanasati, “መተንፈስ ላይ mindfulness”, የቡዲስት Vipassana ድርጊት ወይም ማስተዋል
ማሰላሰል, እና እንደ zazen (ከውክፔዲያ ምንጭ) እንደ ሌሎች የቡዲስት meditational ድርጊቶች, አካል
ነው.
በምዕራቡ ዓለም ውስጥ Mindfulness ዋናው ተጽዕኖ አንዱ ዮሐንስ Kabat-Zinn ነው. የእርሱ Mindfulness-የተመሠረተ ውጥረት ቅነሳ ፕሮግራም (MBSR) - ወደ የማሳቹሴትስ የሕክምና ትምህርት
ቤት ዩኒቨርሲቲ በ 1979 ማዳበር - ባለፉት አሥርተ ዓመታት ላይ በርካታ ሆስፒታሎች እና የጤና ክሊኒክ ውስጥ
ጥቅም ላይ ውሏል.
ይህን ማድረግ የሚቻለው እንዴት ነው?
Mindfulness ማሰላሰል ሆን ብሎ መቀበል ያልሆኑ judgmentally ሊነሱ የሚችሉ ስሜት, ሐሳብ, እና ስሜት ትኩረት በመስጠት, በአሁኑ ላይ ከማተኮር ልማድ ነው.
በ “መደበኛ ዴርጊት” ጊዜ ያህል, ወለሉ ላይ አንድ ትራስ ላይ መቀመጥ, ወይም ቀጥ የማይደገፍ ጀርባ ጋር አንድ ወንበር ላይ. የእርስዎ ትንፋሽ እንቅስቃሴ ትኩረት ሰጥተን. መቼ እስትንፋስ ውስጥ, በእናንተ ውስጥ መተንፈስ እንደሆነ መገንዘብ, እና ምን እንደሚሰማው. መቼ እስትንፋስ ውጣ, አንተ እየዛተ ነው አትርሺ. ሁልጊዜ እስትንፋስ ወደ ትኩረት በማዘዋወር, የእርስዎ ማሰላሰል ልምምድ ርዝመት ያህል እንደዚህ አድርግ. ወይስ ሊነሱ የሚችሉ ስሜት, አስተሳሰብና ስሜት ትኩረት በመስጠት መሆን ላይ መውሰድ ይችላሉ.
ጥረት መነሳቱ ነገር ራሳችንን ሳታጣ ሳይሆን ሆን አሁን ያለንበትን ጊዜ ተሞክሮ ምንም ነገር መጨመር, ነገር ግን ላይ እየተከናወነ ያለውን ነገር ማወቅ ነው.
አእምሮህ ድምፆችን, ስሜት, እና ሐሳቦች ጋር በመሄድ ወደ ትኩረቱ ማግኘት ይሆናል. ይህ በሚሆንበት ጊዜ, ቀስ አንተ ትኩረታቸው ሊሆን ይገነዘባሉ, እና እስትንፋስ ለመመለስ ትኩረት ለማምጣት, ወይም ሐሳብ ወይም ስሜት ዓላማ ማየታቸውን ነው. ሐሳብ / ስሜት ውስጥ መሆን, እና በቀላሉ መገኘት ነው አውቆ በመሆን መካከል ትልቅ የተለየ ነው.
የእርስዎ ልማድ እንዲያገኙ ይወቁ. ከጨረሱ በኋላ, አካል እና አእምሮ ስሜት ምን ያህል የተለየ እናደንቃለን.
በዕለት ተዕለት እንቅስቃሴያችን mindfulness ልማድ ደግሞ አለ: በመብላት እየሄዱ, እና ይነጋገሩ ሳለ. እና
“በራስ ሰር ሁነታ” ውስጥ መኖር አይደለም - “የዕለት ተዕለት ሕይወት ላይ” ማሰላሰል ያህል, ልማድ ምን
እየተከሰተ እንዳለ መገንዘብ, በአሁኑ ጊዜ ውስጥ ምን እየተከናወነ እንደሆነ ትኩረት መስጠት ነው. እየተናገርህ ያለኸው ከሆነ, እነሱን ተናገር: መገኘት እና ትኩረት ጋር እንዴት ማዳመጥ, መናገር ቃላት ትኩረት በመስጠት ማለት ነው. እየተራመዱ ከሆነ, ሰውነትህ እንቅስቃሴዎች ይበልጥ ዐዋቂ መሆን ማለት ነው, መሬት በመንካት እግራችሁን, እርስዎ ወዘተ, እየሰሙ ነው ድምጾች
ተቀምጠው በተግባር የእርስዎ ጥረት የዕለት ተዕለት ሕይወት ልማድ ይደግፋል, እና በተገላቢጦሽ ይሆናል. ሁለቱም እኩል አስፈላጊ ነው.
ይህ እኔን ነው?
አጠቃላይ የሕዝብ ያህል, ይህ ምናልባትም ለማሰላሰል ጋር ለመጀመር በጣም ማውራቱስ መንገድ ነው. ይህም አብዛኛዎቹ ትምህርት ቤቶች እና ሆሴዕ ላይ አስተማረ ነው ማሰላሰል አይነት ነው
pitals, እስከ እኔ ዐዋቂ ነኝ እንደ. ትልቅ ላይ በህብረተሰቡ ውስጥ በአሁኑ ጊዜ በተግባር እንደ “mindfulness እንቅስቃሴ”, ምክንያት ጥሩ
አካላዊና አእምሯዊ ጤንነት እና አጠቃላይ ደህንነት ውስጥ ጥቅሞች ቡዲዝም, ነገር ግን ቡድሂስት ድርጊቶች የተወሰደ
ነው.
ብዙውን
ጊዜ በተለምዶ ልማድ ማስያዝ መሆኑን በምሥራቃዊው ጽንሰ ፍልስፍናዎች በርካታ ጀምሮ dissociated
እንዳስተማረው እንደ አብዛኞቹ ሰዎች, Mindfulness ማሰላሰል, እነሱ ትኩረት ማሰላሰል ብቻ የአካልና የአእምሮ
ጥቅም ነው; በተለይ ደግሞ እንደ ይሆናል ማሰላሰል ብቻ ዓይነት ሊሆን ይችላል . በዚያም ያህል ታላቅ ነው - የእርስዎን ሕይወት ብዙ ጥሩ ነገሮች ያመጣል.
የእርስዎን ትኩረት ጥልቅ ለውጥ እና መንፈሳዊ እድገት ነው ከሆነ, ይሁን እንጂ በዚያን ጊዜ mindfulness ማሰላሰል ለእርስዎ ብቻ የመጀመሪያ እርምጃ ሊሆን ይችላል. ከዚህ ጀምሮ ከዚያ Vipassana, Zazen, ወይም የማሰላሰል ሌሎች አይነቶች ውስጥ መንቀሳቀስ ይችላሉ.
ፍቅራዊ ደግነት ማሰላሰል (Metta ማሰላሰል)
አመጣጥ እና ምን ትርጉም አለው?
ፍቅራዊ ደግነት ማሰላሰል
Metta ደግነት, ደግነት, እና በጎ ፈቃድ ማለት አንድ Pali ቃል ነው. ይህ ተግባር ቡድሂስት ወጎች, በተለይም Theravada እና የቲቤት lineages የመጣ ነው. “ርኅራኄ ማሰላሰል” መሆኑን የሚያሳይ ዘመናዊ ሳይንሳዊ መስክ ነው
metta እና ተዛማጅ ባነበብነው ልማዶች አማላጅነት.
አሳይቷል ጥቅሞች እነዚህን ያካትታሉ: ከሌሎች ጋር ስሜታቸውን አንድ ችሎታ ለማሳደግ; ራስን አቅጣጫ ይበልጥ አፍቃሪ አመለካከት ጨምሮ ርኅራኄ በኩል አዎንታዊ ስሜት, እድገት; እየጨመረ ራስን ተቀባይነት; አንድ ሰው ስለ ሕይወት የብቃት የበለጠ ስሜት; እና (የእኛን ሌሎች ልጥፍ ላይ ተጨማሪ ያንብቡ) ሕይወት ውስጥ ዓላማ ስሜት ጨምሯል.
ይህን ማድረግ የሚቻለው እንዴት ነው?
አንድ ሰው የተዘጉ ዓይኖች ጋር አንድ ማሰላሰል ቦታ ውስጥ ተቀምጦ, ደግነት ከማንፃትና በአእምሮውና በልቡ ስሜት ይፈጥራል. ከዚያም ቀስ በቀስ ሌሎች ሁሉ ፍጡራን ወደ ራስህን ወደ ፍቅራዊ ደግነት በማዳበር ይጀምሩ. አብዛኛውን ጊዜ ይህ እድገት ይመከራል:
ራስን
ጥሩ ጓደኛ
የ “ገለልተኛ” ሰው
አንድ አስቸጋሪ ሰው
ከላይ ሁሉንም አራት እኩል
ከዚያም ቀስ በቀስ መላውን ፍጥረተ ዓለም,
መዳበር ስሜት ደስታ ሁሉ ደህንነት ወዶ ነው. ይህ ልማድ, የ “ወደር ሞቅ-ለጋሽ ስሜት” ሊያስነሱ የተወሰኑ ቃላትን ወይም ዓረፍተ ነገር የምታነብ የሌሎችን መከራ በዓይነ እና ፍቅር በመላክ እየታገዘ ሊሆን ይችላል; ወይም ሌላ ፍጡር ሁኔታ በዓይነ ሕሊናችሁ: ከእርሱም ደስታና ሰላም ወዶ በማድረግ.
ይበልጥ ይህን ማሰላሰል, እናንተ ያገኛሉ የበለጠ ደስታ እናሳያለን. ይህ Mathieu ሪቻርድ ደስታ ምሥጢር ነው.
“ደግነት በ የልብ ነፃነት በአግባቡ ውስጥ የሚማር ሰው ያህል, unarisen የታመመ ፈቃድ ይነሳሉ አይደለም እና አልተነሣም ታምሞ ፈቃድ የተተወ ነው.” - ዘ ቡድሀ
በዚህ ርዕስ ውስጥ, ኤማ Seppälä, ፒኤች ዲ ፍቅራዊ ደግነት ማሰላሰል 18 በሳይንስ የተረጋገጠ ጥቅም ይዳስሳል.
ይህ እኔን ነው?
አንተ ራስህ ላይ ወይም በሌሎች ላይ በጣም ከባድ አንዳንድ ጊዜ ነው? የእርስዎን ግንኙነት ለማሻሻል ይኖርብናል እንደ ወይም ይሰማኛል? ፍቅራዊ ደግነት ማሰላሰል ይረዳሃል. ይህ ከራስ እና ራስ ወዳድ ሰዎች ሁለቱም ጠቃሚ ነው, እና ደስታ አጠቃላይ ደረጃ ለማሳደግ ይረዳናል. በአንድ ጊዜ ላይ ፍቅራዊ ደግነት እና ጭንቀት (ወይም ሌላ ማንኛውም አሉታዊ ስሜት) ሊሰማቸው አይችልም.
ይህ ደግሞ ብዙውን ጊዜ እንቅልፍ ማጣት, መቃዠት, ወይም ቁጣ ጉዳዮች አንድ ማርከሻ እንደ ቡድሂስት አስተማሪዎች የሚመከር ነው.
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27) Classical Arabic
27) اللغة العربية الفصحى
1888 الإثنين 6 يونيو 2016
الدروس
من عند
INSIGHT-NET-الانترنت مجانا A1 (المستيقظ واحدة) Tipiṭaka بحوث وجامعة الممارسة
في تنسيق البصرية (FOA1TRPUVF)
على ملعب الانترنت مجانا الإلكترونية الاتصالات البصرية
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https://awakenmediaprabandhak.wordpress.com/
awakenonedbuddha@gmail.com
buddhadAONE@gmail.com
sarvajanow@yahoo.co.in
البوذية الكلاسيكية (تعاليم واحد المستيقظ مع الوعي) تنتمي إلى العالم،
والجميع حقوقا حصرية: JCMesh J الحروف الهجائية رسالة الرسوم المتحركة
ClipartMesh C الحروف الهجائية رسالة الرسوم المتحركة قصاصات فنية
هو معظم الطاقة الإيجابية من بالمعلومات والموقع ذات التوجه البحثي نشر
تعاليم المستيقظ واحدة مع الوعي بوذا وعلى تكنو والسياسية والمجالات
الاجتماعية التحول وحركة التحرر الاقتصادي المتبعة من قبل الملايين من
الناس في جميع أنحاء العالم في 105 اللغات الكلاسيكية.
تقديم الترجمة بالضبط كما درس في هذه الجامعة في لغتهم الأم تجاه هذه الترجمة جوجل ونشر يخول لتصبح ستريم
المدخل سابقا (Sottapanna) وتحقيق الخالدة بليس باعتبارها الهدف النهائي.
بالي كلمة في اليوم لمدة 6 يونيو 2016
pamodati - لنفرح، والتمتع، ليكون مسرور، لتكون سعيدة أو راضون
العيش وداري
http://liveanddare.com/types-of-meditation/
السيطرة على عقلك، إتقان حياتك
أنواع التأمل - نظرة عامة على تقنيات التأمل
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http://liveanddare.com/types-of-meditation/
العيش وداري
السيطرة على عقلك، إتقان حياتك
أنواع التأمل - نظرة عامة على تقنيات التأمل
أنواع التأمل
طيب، حتى تعرف أن التأمل لديها عشرات من الفوائد، والجميع يفعل ذلك. كنت
تبحث عن المعلومات على الإنترنت أو على محل لبيع الكتب، ونرى أن هناك
الكثير من الطرق المختلفة للقيام التأمل، وعشرات من تقنيات التأمل، وبعض
المعلومات المتضاربة. كنت أتساءل الطريقة التي هي الأفضل بالنسبة لك.
هذه
المادة سوف تساعدك على التنقل في بحر من ممارسات مختلفة من التأمل في
مقاعدهم، موضحا بإيجاز لكل واحد منهم، ومشيرا إلى مزيد من الموارد. هناك المئات - إن لم يكن الآلاف - من أنواع التأمل، لذلك انا هنا لن استكشاف فقط هم الأكثر شعبية.
يمكنك أيضا التحقق من مرشدي التأمل والمشي، ولتقنيات التأمل أكثر ديناميكية. أو، إذا كان لديك بالفعل بعض الخبرة في التأمل، قد تستمتع القراءة عن تجارب التأمل كنت أفعله أثناء كتابة هذا المنصب.
“أفضل” التأمل هو التأمل الذي يعمل لديك، في هذه المرحلة من حياتك.
أنواع عامة
العلماء عادة تصنف التأمل استنادا إلى الطريقة التي تركز الانتباه، إلى فئتين: تركيز الاهتمام والرصد فتح. أود أن أقترح ثلث: جهد الوجود.
تركيزا التأمل الاهتمام
تركيز الاهتمام على كائن واحد خلال جلسة تأمل بأكملها. قد
يكون هذا الكائن النفس، تعويذة، والتصور، وهي جزء من الجسم، وجوه الخارجي،
الخ ومع تقدم ممارس، وقدرته على الحفاظ على تدفق من الاهتمام في وجوه
اختيار تزداد قوة، والانحرافات أصبحت أقل شيوعا والقصير عاش. يتم تطوير كل من عمق وثبات انتباهه.
ومن أمثلة هذه هي: Samatha (التأمل البوذي)، وبعض أشكال زازن، المحبة اللطف التأمل …
فتح التأمل المراقبة
وبدلا من التركيز على الاهتمام على أي كائن واحد، ونحن إبقائه مفتوحا، ورصد جميع جوانب تجربتنا، دون وجود حكم أو المرفق. كل
التصورات، ويكون لهم الداخلية (الأفكار والمشاعر، والذاكرة، الخ) أو خارجي
(الصوت والرائحة، وما إلى ذلك)، ومعترف بها وينظر إليها على حقيقتها. هو عملية رصد غير التفاعلي للمحتوى من الخبرة من لحظة إلى أخرى، دون الخوض فيها. ومن الأمثلة على ذلك: التأمل الذهن، فيباسانا، وكذلك بعض أنواع الطاوية التأمل.
وجود جهد
انها الدولة التي لا تركز الاهتمام على أي شيء على وجه الخصوص، ولكن الاستراحه في حد ذاته - هادئ، فارغة، ثابت، والانطواء. يمكننا أيضا أن يطلق عليه “الوعي Choiceless” أو “الكائن الأبيض”. معظم نقلت التأمل تجد الحديث عن هذه الدولة.
هذا هو في الواقع الهدف الحقيقي وراء كل أنواع التأمل، وليس نوع التأمل في حد ذاته. وتعترف
جميع التقنيات التقليدية من التأمل أن الهدف من التركيز، وحتى عملية
الرصد، هو مجرد وسيلة لتدريب العقل، بحيث يمكن اكتشاف الصمت الداخلي جهد
والدول أعمق من الوعي. في نهاية المطاف هو ترك كل من كائن من التركيز والعملية نفسها وراء، وهناك يقم سوى الذات الحقيقية للطبيب، كما “وجود محض”.
1) التأمل البوذي
زن التأمل (زازن)
أصل ومعنى
زازن (坐禅) تعني “يجلس زين”، أو “التأمل يجلس”، باللغة اليابانية. لها جذورها في التقاليد الصينية البوذية (Ch’an) والبحث عن المفقودين إلى راهب هندي بودهيدهارما (6th القرن CE). في الغرب، والأشكال الأكثر شعبية لها تأتي من Dogen Zenji (1200 ~ 1253)، مؤسس حركة زن سوتو في اليابان. تمارس طرائق مماثلة في المدرسة رنزائي زن، في اليابان وكوريا.
كيف افعلها
يمارس عموما يجلس على الأرض على حصيرة وسادة، مع الساقين عبرت. تقليديا تم القيام به في لوتس أو موقف نصف اللوتس، ولكن هذا لا يكاد اللازم. في الوقت الحاضر معظم الممارسين الجلوس مثل هذا:
أنواع التأمل - الموقف زازن
أو على كرسي:
أنواع التأمل - كرسي زازن
صور من باب المجاملة دير زين الجبل
الجانب الأكثر أهمية، وكما ترون في الصور، هو الحفاظ على الظهر مستقيم تماما، من الحوض في الرقبة. يتم الاحتفاظ الفم وثيق ويتم الاحتفاظ خفض العينين، مع بصرك يستريح على أرض الواقع عن اثنين أو ثلاثة أقدام أمامك.
كما أن العقل جانبا منه، انها تمارس عادة بطريقتين:
التركيز على التنفس - تركيز كل انتباهك على حركة التنفس في الذهاب والخروج عن طريق الأنف. قد يساعد على ذلك عد النفس في عقلك. في
كل مرة كنت يستنشق كنت تعول رقم واحد، بدءا من 10، ومن ثم تتحرك إلى
الوراء إلى 9، 8، 7، وما إلى ذلك عند وصولك إلى 1، استئناف من 10 ثانية. إذا كنت تحصل على مشتتا وتفقد عدد بك، وجلب بلطف إلى الخلف الانتباه إلى 10 وتستأنف من هناك.
Shikantaza ( “مجرد الجلوس”) - في هذا النموذج الممارس لا تستخدم أي كائن معين من التأمل. بدلا
من ذلك، تبقى الممارسين أكبر قدر ممكن في الوقت الراهن، على علم ويراقب ما
يمر من خلال عقولهم وحولها، دون الخوض في أي شيء على وجه الخصوص. انها نوع من جهد وجود التأمل
هل هذه لي؟
زازن
هو أسلوب التأمل الرصين جدا، ويمكنك بسهولة العثور على الكثير من
المجتمعات القوية ممارسته، فضلا عن الكثير من المعلومات على شبكة الانترنت.
هناك الكثير من التركيز في الحفاظ على الموقف الصحيح، كعامل مساعد للتركيز. تمارس عادة في مراكز البوذية زن (سانغا)، مع دعم قوي من المجتمع.
في
كثير من منهم سوف تجد أنه إلى جانب عناصر أخرى من الممارسات البوذية:
السجود، وقليلا من طقوس، وهم يرددون، وقراءات مجموعة من تعاليم بوذا. بعض الناس سوف ترغب في ذلك، والبعض الآخر لا. شخصيا، أنا تمارس زازن في مجموعة البوذية لمدة 3 سنوات، ولقد وجدت أن تلك
العناصر وقليلا من شكلي يمكن أن تساعد أيضا إنشاء هيكل لهذه الممارسة، وفي
حد ذاتها بل هي أيضا تأملي.
فيباسانا التأمل
أصل ومعنى
أنواع التأمل - فيباسانا
“فيباسانا” هي كلمة البالية التي تعني “رؤية” أو “رؤية واضحة”. وهو ممارسة البوذية التقليدية، التي يعود تاريخها إلى 6th قرن قبل الميلاد. فيباسانا التأمل، كما يدرس في العقود القليلة الماضية، ويأتي من التقليد
ثيرافادا البوذية، وكانت شعبية من قبل س. ن. جونكا وحركة فيباسانا.
نظرا لشعبية فيباسانا التأمل، و”اليقظه من التنفس” اكتسبت المزيد من الشعبية في الغرب باسم “الذهن”.
كيف افعلها
[هناك بعض المعلومات المتضاربة حول كيفية ممارسة فيباسانا. بشكل
عام، ومع ذلك، فإن معظم المعلمين والتأكيد على بدأت مع الذهن في التنفس في
المراحل الأولى، لتحقيق الاستقرار في الاعتبار، وتحقيق “تركيز الوصول.”
هذا هو أكثر مثل التأمل تركيز الانتباه. ثم تنتقل هذه الممارسة إلى وضع “رؤية واضحة” على الأحاسيس الجسدية والظواهر النفسية، ومراقبة لهم لحظة بلحظة وليس التشبث أي. هنا يذهب مقدمة، والتي تهدف للمبتدئين. لمعرفة المزيد أنا أقترح متابعة الروابط المتوفرة أو التعلم من المعلم (وربما في تراجع فيباسانا).]
من الناحية المثالية، واحد هو أن يجلس على وسادة على الأرض، والقرفصاء، مع منتصب العمود الفقري الخاص بك؛ بدلا من ذلك، على كرسي يمكن أن تستخدم، ولكن يجب أن لا يكون معتمدا الظهر.
الجانب الأول هو تطوير التركيز، من خلال الممارسة samatha. وعادة ما يتم ذلك من خلال التوعية التنفس.
التركيز على كل ما تبذلونه من الاهتمام، من لحظة إلى أخرى، على حركة أنفاسك. لاحظ الأحاسيس خفية من حركة البطن ارتفاع وانخفاض. بدلا من ذلك، يمكن للمرء أن التركيز على الإحساس بمرور الهواء من خلال
الأنف ولمس الشفاه العليا الجلد - رغم أن هذا يتطلب أكثر قليلا من
الممارسة، وأكثر تقدما.
كما
يمكنك التركيز على التنفس، وستلاحظ أن التصورات والأحاسيس الأخرى لا تزال
تظهر: الأصوات والمشاعر في الجسم، والعواطف، الخ ببساطة يلاحظون هذه
الظواهر عند ظهورها في مجال التوعية، ومن ثم العودة إلى الإحساس التنفس. يتم الاحتفاظ اهتمام في موضوع تركيز (التنفس)، في حين أن هذه الأفكار أو الأحاسيس الأخرى هناك ببساطة بأنها “ضجيج الخلفية”.
الكائن الذي هو محور هذه الممارسة (على سبيل المثال، حركة البطن) ويسمى “الهدف الرئيسي”. و
“كائن ثانوي” أي شيء آخر أن ينشأ في مجال عملك التصور - إما عن طريق الخاص
بك الحواس الخمس (الصوت والرائحة، حكة في الجسم، الخ) أو من خلال العقل
(الفكر والذاكرة والشعور، وما إلى ذلك). إذا
كائن ثانوي السنانير اهتمامكم ويأخذه بعيدا، أو إذا كان يسبب الرغبة أو
النفور من تظهر، يجب التركيز على الكائن الثانوي للحظة واحدة أو اثنتين،
واصفة ذلك مع مذكرة العقلية، مثل “التفكير”، “ذاكرة” “السمع”، “رغبة”. وغالبا ما تسمى هذه الممارسة “، مبينا”.
وتحدد مذكرة العقلية كائن بشكل عام ولكن ليس في التفاصيل. عندما
كنت على بينة من صوت، على سبيل المثال، تسميته “السمع” بدلا من “دراجة
نارية”، “أصوات” أو “نباح الكلب”. إذا أثير ضجة غير سارة، لاحظ “الألم” أو
“الشعور” بدلا من “الركبة الألم “أو” ألم في ظهري. “ثم العودة انتباهكم إلى وجوه التأمل الأساسي. عندما علم من العطر، ويقول مذكرة العقلية “رائحة” لحظة أو اثنتين. لم يكن لديك لتحديد رائحة.
عند واحد وهكذا اكتسبت “تركيز وصول”، ثم يتم تحول الانتباه إلى موضوع الممارسة، التي عادة ما يعتقد أو الأحاسيس الجسدية. يلاحظ المرء الكائنات الوعي دون التعلق، وترك الأفكار والأحاسيس تنشأ وتزول من تلقاء نفسها. وضع العلامات العقلية (موضح أعلاه) غالبا ما يستخدم كوسيلة لمنع لكم من
أن يتم بعيدا عن الأفكار، ويبقي لكم في أكثر موضوعية مشاهدتهم.
ونتيجة
لذلك واحدة تطور واضح لأنها ترى أن الظواهر المرئية وعمت من قبل “علامات
على وجود” ثلاثة: عدم الثبات (annica)، insatisfactoriness (dukkha) وخواء
النفس (annata). ونتيجة لذلك، تم تطوير رباطة جأش والسلام والحرية الداخلية فيما يتعلق بهذه المدخلات.
أعرف أكثر:
أنواع فيباسانا (اقرأ الجواب من آنه-مينه هل)
فيباسانا Dhura (غاية في العمق المقالة)
فيباسانا للمبتدئين (نمط جونكا)
اليقظه في سهل الانجليزية (كتاب إلكتروني مجاني)
زيارة مركز فيباسانا بالقرب منك
هل هذه لي؟
فيباسانا هو التأمل الممتاز لمساعدتك على الأرض نفسك في جسمك، وفهم كيفية عمليات تشغيل ذهنك. وهو أسلوب شعبية جدا من التأمل. يمكنك العثور على الكثير من المعلمين والمواقع الإلكترونية، والكتب حول هذا الموضوع، فضلا عن 3 ~ 10 أيام الخلوات (التبرع القائم). تعليم هو دائما مجانا. لا توجد إجراءات أو الطقوس التي تعلق على هذه الممارسة.
إذا كنت جديدا تماما إلى التأمل، فيباسانا أو اليقظه وربما طرق جيدة بالنسبة لك لبدء.
اليقظه التأمل
أصل ومعنى
اليقظه
التأمل هو التكيف من الممارسات التقليدية البوذية التأمل، خصوصا فيباسانا،
ولكن أيضا وجود تأثير قوي من الأنساب الأخرى (مثل الفيتنامية بوذية زن من
ثيش نهات هانه). “اليقظه” هو الترجمة الغربية مشتركة لساتي المدى البوذية. Anapanasati، “اليقظه من التنفس”، هو جزء من ممارسة البوذية من فيباسانا
أو التأمل البصيرة، وغيرها من الممارسات تأملية البوذية، مثل زازن (المصدر:
ويكيبيديا).
واحد من أصحاب النفوذ الرئيسية لاليقظه في الغرب هو جون كابات-زين. وقد استخدم في العديد من المستشفيات والعيادات الصحية في العقود الماضية -
له برنامج تخفيف الإجهاد الذهني القائم على (MBSR) - التي وضعت في عام
1979 في مدرسة الطب بجامعة ماساتشوستس.
كيف افعلها
التأمل الذهن هو ممارسة التركيز عمدا على اللحظة الراهنة، وقبول والاهتمام الأحاسيس، والأفكار، والمشاعر التي تنشأ غير judgmentally.
للمرة “ممارسة رسمية”، والجلوس على وسادة على الأرض، أو على كرسي، مع ظهر مستقيم وغير معتمد. إيلاء اهتمام وثيق لحركة أنفاسك. عند التنفس في، أن ندرك أن كنت في التنفس في، وكيف يشعر. عند الزفير، يجب أن تدرك أنك التنفس. هل مثل هذا لطول ممارسة التأمل، وإعادة توجيه باستمرار الانتباه إلى التنفس. أو يمكنك الانتقال ليكون الالتفات الى الأحاسيس، والأفكار والمشاعر التي تنشأ.
هذا الجهد هو لإضافة لا عمدا أي شيء لدينا خبرة اللحظة الراهنة، ولكن
لتكون على علم بما يجري، دون أن تفقد أنفسنا في أي شيء الذي يطرح نفسه.
عقلك سوف يشتت انتباهه إلى تسير جنبا إلى جنب مع الأصوات، والأحاسيس، والأفكار. كلما حدث ذلك، الاعتراف بلطف أن كنت قد مشتتا، ولفت انتباه إلى التنفس، أو إلى أن يلاحظ الهدف من هذا الفكر أو الإحساس. هناك اختلاف كبير بين أن تكون داخل الفكر / الإحساس، وببساطة إدراكا منه لوجود.
فتعلم كيف تستمتع والممارسة الخاصة بك. بمجرد الانتهاء من ذلك، نقدر مدى اختلاف الجسم والعقل يشعر.
وهناك أيضا ممارسة الذهن خلال أنشطتنا اليومية: أثناء تناول الطعام، والمشي، والحديث. للتأمل
“الحياة اليومية”، وممارسة هو الالتفات الى ما يجري في الوقت الحاضر،
ليكون على بينة من ما يحدث - وليس الذين يعيشون في “الوضع التلقائي”. إذا كنت تتحدث، وهذا يعني الالتفات الى الكلمات التي يتكلم، وكيف يتحدثون بها، والاستماع مع وجود والاهتمام. إذا كنت المشي، وهذا يعني أن يكون أكثر وعيا من حركات الجسم، قدميك ملامسة للأرض، ويبدو أنك السمع، … إلخ
ما تبذلونه من جهد في ممارسة يجلس يدعم الخاص بك ممارسة الحياة اليومية، والعكس بالعكس. كلاهما نفس القدر من الأهمية.
هل هذه لي؟
لعامة الناس، ولعل هذا هو الطريق الأكثر من المستحسن أن تبدأ مع التأمل. هو نوع من التأمل الذي هو الأكثر تدرس في المدارس وهوس
pitals، بقدر ما أنا على علم. “حركة الذهن” كما تمارس في الوقت الحاضر في المجتمع ككل، ليس البوذية،
ولكن للتكيف من الممارسات البوذية بسبب فوائدها في حالة جيدة الصحة البدنية
والعقلية والرفاه العام.
بالنسبة
لمعظم الناس، قد اليقظه التأمل يكون النوع الوحيد من التأمل سوف يحبون،
وخاصة إذا كان تركيزها فقط على الفوائد البدنية والعقلية والتأمل، كما أنها
تدرس عادة فصلها عن العديد من المفاهيم والفلسفات الشرقية التي رافقت
تقليديا الممارسة . ولهذا انه امر رائع - أنها سوف تجلب العديد من الأشياء الجيدة في حياتك.
إذا كان التركيز الخاص بك هو تحول أعمق والتنمية الروحية، ومع ذلك، ثم الذهن التأمل قد يكون مجرد خطوة أولية بالنسبة لك. من هنا يمكنك بعد ذلك الانتقال إلى فيباسانا، زازن، أو أنواع أخرى من التأمل.
المحبة اللطف التأمل (ميتا التأمل)
أصل ومعنى
المحب التأمل اللطف
ميتا هي كلمة البالية وهذا يعني اللطف والإحسان، وحسن النية. هذه الممارسة تنبع من التقاليد البوذية، وخاصة الأنساب ثيرافادا والتبت. “الرحمة التأمل” هو المجال العلمي المعاصر الذي يوضح
فعالية ميتا والممارسات التأملية ذات الصلة.
وتشمل أظهرت فوائد: تعزيز قدرة المرء على التعاطف مع الآخرين؛ تطوير المشاعر الايجابية من خلال التعاطف، بما في ذلك موقفا أكثر حبا نحو نفسه. زيادة-قبول الذات؛ شعور أكبر من الكفاءة حول حياة واحدة. وزيادة الشعور هدف في الحياة (اقرأ المزيد في وظيفة أخرى).
كيف افعلها
واحد يجلس في وضع التأمل، مع عيون مغلقة، ويولد في عقله وقلبه مشاعر العطف والإحسان. تبدأ من خلال وضع المحبة للاللطف نحو نفسك، ثم تدريجيا تجاه الآخرين وجميع الكائنات. عادة ما ينصح هذا التقدم:
نفسه
صديق جيد
و”محايد” شخص
شخص صعب
كل أربعة من فوق على قدم المساواة
ومن ثم تدريجيا الكون كله
الشعور إلى تطوير هو أن من يرغب السعادة والرفاه للجميع. قد
تكون ساعدت هذه الممارسة قراءة الكلمات أو الجمل المحددة التي استحضار
“شعور طيب القلب لا حدود لها”، تصور معاناة الآخرين وإرسال المحبة، أو تخيل حالة كائن آخر، ومتمنيا له التوفيق والسعادة والسلام.
وكلما ممارسة هذا التأمل، والمزيد من الفرح لك تجربة. وهذا هو سر السعادة ماثيو ريتشارد.
“لمن يحضر بشكل صحيح إلى التحرر من القلب عن طريق الخير، لا ينشأ سوء النية unarisen والتخلي عن نشأ سوء النية.” - بوذا
في هذه المقالة، إيما سيبالا، دكتوراه يستكشف 18 فوائد ثبت علميا من التأمل لطف المحبة.
هل هذه لي؟
أنت أحيانا من الصعب جدا على نفسك أو على الآخرين؟ أو تشعر انك في حاجة إلى تحسين علاقاتك؟ سوف المحبة للاللطف التأمل تساعدك. ومن المفيد لكل من الناس نكران الذات والأنانية، وأنها سوف تساعد على زيادة المستوى العام الخاص لتحقيق السعادة. لا يمكنك أن تشعر المحبة للاللطف والاكتئاب (أو أي شعور سلبي آخر) في نفس الوقت.
هو أيضا كثيرا ما أوصى به، من قبل المعلمين البوذيين، كترياق لقضايا الأرق، الكوابيس، أو الغضب.
http://study.com/articles/List_of_Free_Online_Communications_Courses_and_Classes.html
http://cs.brown.edu/courses/cs024/onlineReading.html
28) Classical Armenian
28) Դասական հայերեն
1888 Mon 6 Հուն 2016 թ
ԴԱՍԵՐ
ից
ԻՆՍԱՅԹ-NET-Free Online A1 (Արթնացել մեկ) Tipiṭaka Research & Practice University
ի տեսողական ձեւաչափով (FOA1TRPUVF)
ազատ օնլայն էլեկտրոնային վիզուալ կապի դասընթացներ
միջոցով http://sarvajan.ambedkar.org
https://awakenmediaprabandhak.wordpress.com/
awakenonedbuddha@gmail.com
buddhadAONE@gmail.com
sarvajanow@yahoo.co.in
Դասական բուդդիզմ (Ուսմունքները արթնացել մեկի հետ իրազեկման) պատկանում է
աշխարհում, եւ բոլորն էլ ունեն բացառիկ իրավունքներ: JCMesh J
այբուբեններից նամակ Շարժապատկերներ ClipartMesh C այբուբեններից Letter
Շարժապատկերներ Clipart
է առավել դրական էներգիա են տեղեկատվական եւ հետազոտական
ուղղվածություն Կայքի կոչերից ուսմունքները արթնացել մեկի հետ իրազեկման
Բուդդա եւ, Techno-քաղաքա-Սոցիալ վերափոխման եւ տնտեսական ազատագրական
շարժման հաջորդում է միլիոնավոր մարդկանց ամբողջ աշխարհում 105 դասական
լեզուների.
Մատուցման ճշգրիտ թարգմանությունը որպես դասի այդ համալսարանի մեկում
մայրենի լեզվի այս Google թարգմանություն եւ տարածման իրավունք է դառնալ
Stream
Enterer (Sottapanna) եւ հասնելու Հավերժական երանության որպես վերջնական նպատակին:
Pali Բառի մի օր, Հունիս 06, 2016 թ
pamodati - ուրախանալ, վայելել, պետք է ուրախ է, պետք է ուրախ կամ բավարարված
Live եւ Dare
http://liveanddare.com/types-of-meditation/
Վարպետ ձեր միտքը, յուրացնել Ձեր Life
Տեսակները Meditation - An Overview Meditation տեխնիկայի
https://buddhadharmaobfinternational.files.wordpress.com/2013/06/bloggif_51c1bf428699c.gifhttps://buddhadharmaobfinternational.files.wordpress.com/2008/12/vegan.gif?w=540
http://liveanddare.com/types-of-meditation/
Live եւ Dare
Վարպետ ձեր միտքը, յուրացնել Ձեր Life
Տեսակները Meditation - An Overview Meditation տեխնիկայի
Տեսակները Խորհեր
Ok, այնպես որ դուք գիտեք, որ մեդիտացիան ունի տասնյակ նպաստների, եւ բոլորն ամեն ինչ անում է այն: Դուք
փնտրում տեղեկատվության առցանց կամ գրախանութ, եւ տեսնում ենք, որ կան շատ
տարբեր ձեւերով անում Խորհեր, տասնյակ Խորհեր տեխնիկայի, եւ որոշ
հակասական տեղեկություններ: Դուք զարմանում, որը ճանապարհ է լավագույն ձեզ համար.
Այս
հոդվածը կօգնի Ձեզ նավարկելու ծովը տարբեր պրակտիկաների նստած meditation,
հակիրճ բացատրելով նրանցից յուրաքանչյուրը, եւ մատնացույց անելով հետագա
ռեսուրսների. Կան բառացիորեն հարյուրավոր, եթե ոչ հազարավոր - տեսակների meditation,
այնպես որ, այստեղ ես ուսումնասիրել միայն ամենահայտնի նորերը:
Դուք կարող եք նաեւ ստուգել իմ քայլելիս խոհ ուղեցույցը, ավելի դինամիկ Խորհեր տեխնիկայի. Կամ, եթե դուք արդեն ունեք որոշակի փորձ, ինչպես meditation, դուք կարող
եք վայելել ընթերցանության մասին մեդիտացիայի experiments էի անում, իսկ
գրել այս գրառումը:
«Լավագույն» Խորհեր է Խորհեր, որ աշխատում է ձեզ համար, այս փուլում է ձեզ կյանքում.
ԸՆԴՀԱՆՈՒՐ ՏԵՍԱԿՆԵՐԸ
Գիտնականները
սովորաբար դասակարգելու meditation հիման վրա ճանապարհին նրանք
ուշադրության կենտրոնում, երկու կատեգորիաների: ուշադրություն եւ բաց
մոնիտորինգ: Ես կցանկանայի առաջարկել է երրորդ: պասիվ ներկայությունը.
Ուշադրություն Խորհեր
Կենտրոնանալով ուշադրությունը մեկ օբյեկտի ամբողջ ընթացքում meditation նիստին. Այս
օբյեկտ կարող է լինել շունչ, մի mantra, արտացոլման, մասը մարմնի, արտաքին
օբյեկտի, եւ այլն: Ինչ վերաբերում Գործնական կանխավճարների, նրա
կարողությունը պահել հոսքը ուշադրության ընտրված օբյեկտի ամրապնդվում է, եւ
կը դառնում են ավելի քիչ տարածված եւ կարճաժամկետ ապրել. Թե խորությունը եւ կայունության իր ուշադրության են զարգացած:
Օրինակներ սրանք: Samatha (Բուդիստ Խորհեր), որոշ ձեւերը Zazen, սիրառատ բարությունը Մեդիտացիա …
Բացել մոնիտորինգի Խորհեր
Փոխարեն
կենտրոնանալով ուշադրությունը ցանկացած մեկի օբյեկտի, մենք պահել այն բաց,
մոնիտորինգի բոլոր ասպեկտները մեր փորձից, առանց վճռի կամ հավելվածի: Բոլոր
ընկալումները, լինեն դրանք ներքին (մտքերը, զգացմունքները, հիշողությունը,
եւ այլն), կամ արտաքին (ձայնային, հոտը, եւ այլն), ճանաչվում են եւ տեսել,
թե ինչ են նրանք. Դա այն է, որ գործընթացը ոչ ռեակտիվ մոնիտորինգի բովանդակության փորձի պահին պահից, առանց պատրաստվում է նրանց. Օրինակներ են Mindfulness Խորհեր, Vipassana, ինչպես նաեւ որոշ տեսակի դաոսական Խորհեր.
հեշտ Presence
Դա
է պետության, որտեղ ուշադրությունը չի կենտրոնանում է որեւէ բան,
մասնավորապես, բայց reposes է իր հանգիստ, դատարկ, կայուն, եւ introverted.
Մենք կարող ենք նաեւ այն անվանում «Choiceless իրազեկում» կամ «Մաքուր Being». Մեծ մասը Խորհեր հայտերը կարող եք գտնել խոսել այս պետության համար.
Սա, ըստ էության, ճիշտ է նպատակը բոլոր տեսակի meditation, եւ ոչ մի խոհ տեսակ ինքնին. Բոլոր
ավանդական մեթոդների meditation ընդունում են, որ օբյեկտ ուշադրության
կենտրոնում, եւ նույնիսկ գործընթացը մոնիտորինգի, պարզապես մի միջոց է
պատրաստել միտքը, այնպես որ հեշտ ներքին լռությունը եւ խորը պետությունները
գիտակցության կարող են հայտնաբերել: Ի վերջո, այնպես էլ օբյեկտ ուշադրության կենտրոնում, եւ այդ գործընթացը
ինքնին թողել, եւ կա միայն մնացել է ճշմարիտ ինքնակառավարման մասին
Գործնական, որպես «մաքուր ներկայության»:
1) Բուդդայական Meditation
Zen Խորհեր (Zazen)
Ծագում & իմաստը
Zazen (坐禅) նշանակում է «նստած Zen”, կամ “նստած խոհ”, Ճապոներեն. Այն ունի իր արմատները չինական Zen բուդդիզմ (Ch’an) ավանդույթի, հետեւել ետ Indian միաբան Bodhidharma (6-րդ դարում): Արեւմուտքում դրա ամենատարածված ձեւերը գալիս Dogen zenji (1200 ~ 1253), հիմնադիր Soto Zen շարժման Ճապոնիայում: Նմանատիպ ձեւերի են կիրառվում են Rinzai դպրոցում Zen, Ճապոնիայում եւ Կորեայում.
Ինչպես դա անել
Դա, ընդհանուր առմամբ կիրառվում նստած է հատակին ավելի փաստաթղթեր եւ բարձ, անցել ոտքերի. Ավանդաբար դա արվել է Lotus կամ կես լոտոսի դիրքորոշման, բայց սա հազիվ թե անհրաժեշտ է. Այսօր Ամենա գործիչներին նստել հավանում են սա:
Տեսակները Խորհեր - Zazen կեցվածք
Կամ աթոռին:
Տեսակները Խորհեր - zazen chair
Նկարներ Լուրեր Zen Mountain վանքի
Առավել կարեւոր ասպեկտ, ինչպես տեսնում եք նկարներում, որը պահում մեջքը ամբողջությամբ ուղիղ, սկսած pelvis դեպի պարանոցի: Բերանը պահվում մոտ եւ աչքերը պահվում իջեցվել, ձեր հայացքը հանգստավայր է գետնին մոտ երկու կամ երեք ոտքերի առջեւ ձեզ.
Ինչ վերաբերում է մտքի առումով, դա սովորաբար կիրառվում է երկու տարբերակով:
Կենտրոնանալով շունչ - կենտրոնանալ բոլոր ձեր ուշադրությունը շարժման շունչ պատրաստվում ու դուրս միջոցով քթի: Սա կարող է լինել օգնում է հաշվում շունչը քո մտքում. Ամեն
անգամ, երբ դուք ներշնչել եք հաշվել մեկ շարք, սկսած 10, եւ ապա գնում ետ է
9, 8, 7, եւ այլն: Երբ եք ժամանել է 1, դուք վերսկսել 10-ից կրկին. Եթե դուք ստանում խելագար եւ կորցնում եք ձեր հաշվարկը, նրբորեն ետ բերել ուշադրությունը մինչեւ 10, եւ վերսկսել է այնտեղ:
Shikantaza ( «պարզապես նստած”) - ի այս ձեւով Գործնական չի օգտագործել որեւէ կոնկրետ օբյեկտ meditation. ավելի
շուտ, գործիչներին մնում են այնքան, որքան հնարավոր է, ներկա պահին,
տեղյակ եւ դիտարկելով այն, ինչ անցնում իրենց մտքում ու նրանց շուրջը,
առանց անդրադառնալով որեւէ բան, մասնավորապես. Դա մի տեսակ Հեշտ ներկայությունը meditation
Արդյոք դա ինձ համար.
Zazen
է շատ սթափ խոհ ոճը, եւ դուք կարող եք հեշտությամբ գտնել շատ ուժեղ
համայնքների գործող այն, ինչպես նաեւ բազմաթիվ տեղեկությունների վրա
ինտերնետում. Կա մի շատ շեշտը պահելու ճիշտ կեցվածք, որպես օգնություն համակենտրոնացումը. Այն սովորաբար կիրառվում է Zen Բուդիստ կենտրոններում (Բրազավիլ), ինչպես նաեւ ուժեղ համայնքային աջակցության.
Ի
նրանցից շատերը, դուք կարող եք գտնել այն զուգորդված այլ տարրերի
բուդդայական պրակտիկա: prostrations, մի քիչ ritualism, վանկարկում, եւ
խմբակային ընթերցումների Բուդդայի ուսմունքների: Որոշ մարդիկ կարող են նման, մյուսները, ոչ. Անձամբ ես զբաղվել zazen է բուդդայական խմբի 3 տարի, եւ ես գտա, որ այդ
տարրերն ու մի քիչ ձեւականության կարող է նաեւ օգնել է ստեղծել մի կառույց է
պրակտիկայի, եւ իրենք էլ են մտախոհ:
Vipassana Խորհեր
Ծագում & իմաստը
Տեսակները Խորհեր - Vipassana
«Vipassana” - ը Pali բառը, որը նշանակում է «ԻՆՍԱՅԹ» կամ «հստակ տեսնողին»: Դա ավանդական բուդդայական պրակտիկա, թվագրվում է 6-րդ դարում: Vipassana-խոհ, ինչպես ուսուցանվում է վերջին մի քանի տասնամյակների
ընթացքում, գալիս է Theravada բուդդիստական ավանդույթի, եւ popularized է
Ս. Ն. Goenka եւ Vipassana շարժմանը.
Շնորհիվ ժողովրդականությունը Vipassana-meditation, որ «Mindfulness
շնչում» ձեռք է բերել հետագա ժողովրդականություն Արեւմուտքում որպես
«mindfulness»:
Ինչպես դա անել
[Կա մի հակամարտող տեղեկություններ, թե ինչպես պետք է զբաղվել Vipassana: Ընդհանուր
առմամբ, սակայն, մեծ մասը ուսուցիչները ընդգծում սկսած mindfulness
շնչառության ի առաջին փուլերում, պետք է կայունացնել միտքը եւ հասնել
“Access կենտրոնացում:« Սա ավելի շատ նման ուշադրությունը Խորհեր. Այնուհետեւ
պրակտիկան շարժվում է դեպի զարգացող «հստակ պատկերացում» - ին մարմնական
սենսացիաներ եւ հոգեկան երեւույթների, դիտարկելով դրանք պահ է պահի եւ ոչ
clinging է որեւէ. Այստեղ գնում An Introduction, որի նպատակն սկսնակների համար. Որպեսզի իմանաք, թե ավելի շատ եմ ուզում առաջարկել, հետեւում հղումներ
տրամադրվում կամ սովորում է ուսուցչի (գուցե մի Vipassana նահանջի).]
Իդեալում, մեկ է նստել մի բարձ ին հարկում, ծալապատիկ, Ձեր ողնաշարի ճակատով. Այլապես, մի աթոռ կարող է օգտագործվել, սակայն ետ չպետք է աջակցություն.
Առաջինը ասպեկտ է զարգացնել համակենտրոնացման միջոցով samatha գործնականում: Դա սովորաբար արվում միջոցով շնչառական իրազեկման:
Կենտրոնանալ բոլոր ձեր ուշադրությունը, սկսած պահ պահին, շարժման ձեր շունչը. Ուշադրություն դարձրեք նուրբ սենսացիաներ շարժման որովայնի աճող եւ ընկնում. Այլապես, կարելի է կենտրոնանալ սենսացիա օդի անցնող միջոցով nostrils եւ
հուզիչ վերին շուրթերը մաշկը, թեեւ սա է պահանջում մի քիչ ավելի պրակտիկան,
եւ ավելի առաջադեմ:
Քանի
որ դուք կենտրոնանալ շունչը, Դուք կարող եք նկատել, որ մյուս ընկալումները
եւ սենսացիաներ շարունակում են հայտնվում: հնչյունները, զգացմունքները
մարմնի, Զգացմունքներ, եւ այլն: Պարզապես նկատել այդ երեւույթները, քանի որ
նրանք ի հայտ ոլորտում իրազեկման, եւ ապա վերադառնալու է սենսացիա է շնչառական. Ուշադրություն պահվում է օբյեկտի համակենտրոնացման (շնչառական), մինչդեռ
այդ մյուս մտքերը կամ սենսացիաներ կան, պարզապես որպես «ֆոնային աղմուկը».
Օբյեկտ է, որ ուշադրության կենտրոնում է պրակտիկայի համար (օրինակ, շարժումը որովայնի), որը կոչվում է «առաջնային օբյեկտ»: Եւ
«երկրորդական օբյեկտ» է, ուրիշ բան, որ առաջանում է ձեր ընկալման դաշտում -
կամ ձեր հինգ զգայարանների (ձայնային, հոտ, քոր է մարմնի, եւ այլն), կամ
միջոցով մտքի (մտքի, հիշողության, զգացումի, եւ այլն): Եթե
երկրորդական օբյեկտ Կեռիկներ ձեր ուշադրությունը, եւ pulls այն հեռու,
կամ, եթե դա առաջացնում ցանկություն կամ հակակրանք է հայտնվել, որ դուք
պետք է կենտրոնանա միջնակարգ օբյեկտի համար մի պահ, կամ երկու,
պիտակավորելով այն հոգեկան նշում, նման «մտածում”, “հիշողությունը» «լսումը”, “ցանկանալով». Այս պրակտիկան հաճախ կոչվում է «նշելով».
Մի հոգեկան նոտա նույնացնում օբյեկտ ընդհանրապես, բայց ոչ մանրամասնորեն. Երբ
դուք տեղյակ եք, մի ձայնի համար, օրինակ, պիտակի, որ «լսումը” փոխարեն
“մոտոցիկլ», «ձայները» կամ «հաչան շունը.« Եթե տհաճ զգացողություն է
առաջանում, նշենք, «ցավը» կամ «զգացում» փոխարեն «ծնկի ցավը »կամ« իմ մեջքի ցավի. “Այնուհետեւ վերադառնալ ձեր ուշադրությունը հրավիրել այն առաջնային meditation օբյեկտի. Երբ հայտնի է բուրմունք, ասում են, որ հոգեկան Հիշեցում, «հոտ» է մի պահ, կամ երկու. Դուք չունեք բացահայտել բուրմունք.
Երբ
մեկը այսպիսով ձեռք բերել «մուտքի կոնցենտրացիան», ուշադրություն, ապա
դիմել է օբյեկտի պրակտիկայի, որը սովորաբար մտածում կամ մարմնական
սենսացիաներ. Մեկ
նկատում օբյեկտների իրազեկման առանց հավելվածի, վարձակալության
տրամադրելուց մտքերն ու սենսացիաներ են առաջանում, եւ անցնում հեռու իրենց
սեփական ցանկությամբ: Հոգեկան պիտակավորման (բացատրվում է վերեւում), որը հաճախ օգտագործում են
որպես միջոց է կանխել Ձեզ տարվելով մտքերը, եւ ձեզ պահել ավելի օբյեկտիվ
չնկատել դրանք.
Որպես
հետեւանք, մի զարգացնում է հստակ տեսնելով, որ դիտարկվող երեւույթների
համակեց է երեք «նշանների գոյության»: impermanence (Annica),
insatisfactoriness (dukkha) եւ դատարկություն ինքնակառավարման (Annata). Որպես հետեւանք, ինքնատիրապետում, խաղաղություն եւ ներքին ազատությունը, որը մշակվել առնչությամբ այդ միջոցները.
Իմացեք ավելին:
Տեսակները Vipassana (կարդալ պատասխանը Anh-Մին Do)
Vipassana Dhura (շատ խորքային հոդված)
Vipassana սկսնակների համար (Goenka ոճ)
Mindfulness է դաշտավայրում անգլերեն (ազատ Ebook)
Այցելեք է Vipassana կենտրոն մոտ ձեզ
Արդյոք դա ինձ համար.
Vipassana
հիանալի Խորհեր, որոնք կօգնեն ձեզ հիմնավորել ինքներդ ձեր մարմնի, եւ
հասկանալ, թե ինչպես գործընթացները ձեր մտքում աշխատանքի. Դա շատ սիրված ոճը meditation. Դուք
կարող եք գտնել շատ ուսուցիչների, կայքերում, եւ գրքերի դրա մասին, ինչպես
նաեւ 3 ~ 10 օր retreats (նվիրաբերություն հիման վրա): Ուսուցչական այն է, միշտ ազատ. Չկան ձեւակերպումը կամ ծեսերը կցված գործնականում:
Եթե դուք լիովին նոր meditation, Vipassana կամ Mindfulness թերեւս լավ եղանակներ եք սկսել:
Mindfulness Խորհեր
Ծագում & իմաստը
Mindfulness
Խորհեր է հարմարվողականություն է ավանդական բուդդայական մեդիտացիայի
պրակտիկայի, հատկապես Vipassana, այլեւ ունենալ ուժեղ ազդեցությունը այլ
ծագում (ինչպիսիք են վիետնամական Zen բուդդիզմ ից Thich Nhat Hanh). «Mindfulness« է ընդհանուր արեւմտյան թարգմանություն Բուդիստ ժամկետային Sati. Anapanasati, «Mindfulness շնչում», մի մասն է բուդդայական պրակտիկայի
Vipassana կամ ներըմբռնում Խորհեր, եւ այլ բուդդայական meditational
փորձին, ինչպիսիք են zazen (Աղբյուրը `Wikipedia).
Մեկը հիմնական influencers համար Mindfulness է Արեւմուտքի John kabat-Zinn. Նրա Mindfulness վրա հիմնված Սթրես կրճատման ծրագիրը (MBSR), որը նա
մշակել է 1979 թ-ին Մասաչուսեթսի համալսարանի բժշկական դպրոցի, - արդեն
օգտագործվել է մի շարք հիվանդանոցների եւ առողջության կլինիկա վրա վերջին
տասնամյակներում:
Ինչպես դա անել
Mindfulness Խորհեր է պրակտիկան միտումնավոր կենտրոնանալով ներկա պահին,
ընդունման եւ ոչ judgmentally ուշադրություն է սենսացիաներ, մտքերի ու
հույզերի, որոնք կծագեն:
Է «ձեւական պրակտիկան» ժամանակ, նստել մի բարձ ին հարկում, կամ աթոռին, ինչպես ուղիղ եւ չպաշտպանված մեջքին. Ուշադրություն է շարժման ձեր շունչը. Երբ քեզ շունչ, պետք է տեղյակ լինեն, որ դուք շնչում է, եւ ինչպես դա զգում: Երբ քեզ շունչ դուրս, պետք է տեղյակ լինեն դուք շնչում է. Չեմ սիրում, սա երկարությամբ ձեր Խորհեր Գործնականում, անընդհատ Վերահղվում ուշադրությունը դեպի շունչը: Կամ դուք կարող եք տեղափոխել լինել ուշադրություն է սենսացիաներ, մտքերի ու զգացմունքների, որոնք կծագեն:
Ջանք պետք է ոչ թե միտումնավոր որեւէ բան ավելացնել մեր ներկա պահին
փորձը, բայց պետք է տեղյակ լինել, թե ինչ է կատարվում, առանց կորցնելու
ինքներս բան, որ առաջանում:
Ձեր միտքը պետք է խելագար մեջ գնում հետ միասին հնչյունների, զգացողությունների ու մտքերը: Ամեն
անգամ, երբ դա տեղի է ունենում, նրբորեն է ճանաչել, որ դուք արդեն խելագար
է, եւ բերել ուշադրությունը ետ է շնչում, կամ օբյեկտիվ չնկատել այդ մտքի
կամ սենսացիա: Կա մի մեծ տարբերվում լինելու ներսում մտքի / սենսացիա, եւ պարզապես լինելով տեղյակ դա ներկայությունը:
Սովորեք վայելել ձեր պրակտիկան. Երբ եք արել, գնահատել, թե ինչպես են տարբեր մարմնի եւ մտքի զգում.
Կա նաեւ պրակտիկան mindfulness ընթացքում մեր առօրյա գործունեության, իսկ ուտելուց, քայլում, եւ խոսում. For
«առօրյայում» meditation, պրակտիկան պետք է ուշադրություն դարձնել, թե ինչ
է կատարվում է ներկա պահին, պետք է տեղյակ լինի, թե ինչ է կատարվում, եւ
ոչ թե ապրում են «ավտոմատ ռեժիմում”. Եթե
դուք խոսում, դա նշանակում է, ուշադրություն է բառերի խոսում, թե ինչպես
եք խոսում նրանց, եւ լսում ներկայության եւ ուշադրության: Եթե դուք քայլում, դա նշանակում է, լինելով ավելի տեղյակ է ձեր մարմնի
շարժումների, ձեր ոտքերը գետնին, ապա հնչում եք լսում, եւ այլն:
Ձեր ջանքերը նստած գործնականում աջակցում ձեր ամենօրյա կյանքում պրակտիկան, եւ հակառակը: Նրանք երկուսն էլ հավասարապես կարեւոր են:
Արդյոք դա ինձ համար.
Հանրությանը, սա, թերեւս, առավել նպատակահարմար միջոց է սկսել Խորհեր. Դա այն տեսակն meditation, որ առավել դասավանդվում դպրոցներում եւ hos
pitals, որքան ես տեղյակ եմ: The “Mindfulness շարժումը», ինչպես կիրառվում այսօր հասարակության մեջ,
ոչ թե բուդդիզմ է, այլ հարմարվողականություն բուդդայական պրակտիկայի
շնորհիվ իրենց նպաստների լավ ֆիզիկական եւ հոգեկան առողջության եւ
ընդհանուր բարեկեցության.
For
մարդկանց մեծամասնության, Mindfulness Խորհեր կարող է լինել միակ տեսակն
Խորհեր նրանք դուր կգա, հատկապես, եթե նրանց ուշադրության կենտրոնում է
միայն ֆիզիկական եւ հոգեկան օգուտները Խորհեր, քանի որ այն սովորաբար
սովորեցրել է dissociated է մի քանի արեւելյան հայեցակարգերի ու
իմաստասիրության, որոնք ավանդաբար ուղեկցվում պրակտիկան , Իսկ դրա համար, որ դա մեծ, այն կբերի շատ լավ բաներ է ձեր կյանքը.
Եթե
ձեր ուշադրության կենտրոնում է ավելի խորն վերափոխումը եւ հոգեւոր
զարգացման, սակայն, ապա Mindfulness Խորհեր կարող է լինել պարզապես
նախնական քայլ է ձեզ համար. Այստեղից դուք կարող եք, ապա շարժվել դեպի Vipassana, Zazen, կամ այլ տեսակի meditation.
Սիրառատ բարությունը Խորհեր (Մետտա Խոհ)
Ծագում & իմաստը
սիրառատ բարությունը Խորհեր
Մետտա է Pali բառը, որը նշանակում է բարություն, հանդուրժողականություն, եւ բարի կամք: Այս պրակտիկան գալիս է բուդդայական ավանդույթների, հատկապես Theravada եւ տիբեթյան ծագում. «Կարեկցանքը խոհ» ժամանակակից գիտական դաշտ, որը ցույց է տալիս,
որ ազդեցություն Metta եւ հարակից խորհող պրակտիկայի.
Ցուցադրեցին օգուտները ներառում են: խթանել մեկի կարողությունը empathize ուրիշների հետ. զարգացումը դրական հույզերի միջոցով կարեկցանքի, այդ թվում `ավելի սիրող նկատմամբ վերաբերմունքի oneself, աճել է ինքնուրույն ընդունում. ավելի մեծ է զգացումը իրավասությունների մոտ մեկ կյանքի. եւ ավելացրել զգացումը նպատակի կյանքում (կարդալ ավելին մեր մյուս գրառմանը).
Ինչպես դա անել
Մեկ
նստում է Խորհեր դիրքում, ինչպես նաեւ փակ աչքերով, եւ առաջացնում է նրա
մտքում ու սրտում զգացմունքների բարության եւ բարեգործության: Սկսեք զարգացնելով սիրառատ բարություն դեպի ինքներդ ձեզ, ապա աստիճանաբար դեպի մյուսները եւ բոլոր էակների. Սովորաբար այս պրոգրեսիան խորհուրդ:
իրեն
լավ ընկեր
«չեզոք» մարդն
ա բարդ անձը
բոլոր չորս վերը նշված հավասարապես
եւ ապա աստիճանաբար ամբողջ տիեզերքը
Զգացումը պետք է զարգացած է, որ ցանկանալով երջանկություն եւ բարեկեցության բոլորի համար: Այս
պրակտիկան կարող է օգնում `արտասանելով կոնկրետ բառեր կամ
նախադասություններ, որոնք հիշեցնում է« անսահման ջերմ-hearted զգացում », -
visualizing ուրիշների տառապանքը եւ ուղարկման սերը; կամ պատկերացնելով վիճակը այլ էակի, եւ մաղթելով երջանկություն եւ խաղաղություն:
Որքան ավելի շատ եք զբաղվել այս Խորհեր, որ ավելի շատ ուրախություն, դուք կարող եք զգալ. Դա է գաղտնիքը Mathieu Ռիչարդի երջանկության.
«Որովհետեւ, ով հաճախում պատշաճ ազատագրման սրտի բարեգործության,
unarisen հիվանդ կամքը չի առաջանում, եւ առաջացել հիվանդ կամք լքված»
Բուդդա
Այս հոդվածում, Էմմա Seppala, Ph.D հետազոտում 18 գիտականորեն ապացուցված օգուտները սիրառատ բարության Խորհեր.
Արդյոք դա ինձ համար.
Դուք երբեմն շատ դժվար է ինքներդ ձեզ, թե ուրիշների վրա: Կամ զգում, դուք պետք է բարելավել ձեր հարաբերությունները: Սիրառատ բարությունը Խորհեր կօգնի ձեզ. Դա ձեռնտու է թե անձնուրաց եւ եսակենտրոն մարդկանց, եւ դա կօգնի բարձրացնել ձեր ընդհանուր մակարդակը երջանկության: Դուք չեք կարող զգալ, սիրառատ բարություն եւ դեպրեսիան (կամ որեւէ այլ բացասական զգացում), միեւնույն ժամանակ.
Այն նաեւ հաճախ խորհուրդ է տրվում, ըստ բուդդայական ուսուցիչների, որպես
հակաթույն է անքնություն, մղձավանջներ, կամ զայրույթի խնդիրների
վերաբերյալ:
http://study.com/articles/List_of_Free_Online_Communications_Courses_and_Classes.html
http://cs.brown.edu/courses/cs024/onlineReading.html
29) Classical Azerbaijani
29) Klassik Azərbaycan
1888 Mon 6 2016 Jun
DƏRSLƏR
etibarən
INSIGHT-NET-Free Online A1 (biri Awakened) Tipitaka Research & Practice University
Visual Format (FOA1TRPUVF)
Pulsuz Online Electronic Visual Communication Kursu üzrə
http://sarvajan.ambedkar.org vasitəsilə
https://awakenmediaprabandhak.wordpress.com/
awakenonedbuddha@gmail.com
buddhadAONE@gmail.com
sarvajanow@yahoo.co.in
Klassik buddizm (Awareness ilə Awakened biri təlimlərinə) dünyaya
məxsusdur və hər kəs xüsusi hüquqlara malikdirlər: JCMesh J əlifbalar
Letter Animation ClipartMesh C əlifbalar Letter Animation clipart
informativ ən müsbət enerji və Awareness bütün 105 Classical dildə
dünyada milyonlarla adam tərəfindən təqib Buddha və Techno-siyasi-sosial
transformasiyası və iqtisadi cəhətdən azad Hərəkatı Awakened One
təlimlərinə təbliğ tədqiqat yönümlü site.
bir bu Google Tərcümə üçün bir ana dilində bu Universitetinin dərs və təbliği kimi dəqiq tərcümə göstərən Stream olmaq hüququ
Enterer (Sottapanna) və son məqsəd kimi Eternal Bliss qovuşması.
Pali Word iyun 06, 2016 üçün bir gün
pamodati - məmnun olmaq, zövq, sevinmək, şad və ya razı olmaq
Live və Dare
http://liveanddare.com/types-of-meditation/
Your Life Master, Sizin Mind Master
Meditation növləri - Meditation Texnikaları Baxış
https://buddhadharmaobfinternational.files.wordpress.com/2013/06/bloggif_51c1bf428699c.gifhttps://buddhadharmaobfinternational.files.wordpress.com/2008/12/vegan.gif?w=540
http://liveanddare.com/types-of-meditation/
Live və Dare
Your Life Master, Sizin Mind Master
Meditation növləri - Meditation Texnikaları Baxış
düşüncə növləri
Ok, belə ki, düşüncə faydaları onlarla var bilirik ki, və hamı bunu edir. Siz
online və ya bir kitab haqqında məlumat axtarmaq və düşüncə, düşüncə
texnika onlarla bunu müxtəlif yollarla bir LOT və bəzi ziddiyyətli
məlumatlar var ki, görəcəksiniz. Siz yol sizin üçün ən yaxşı təəccüb.
Bu yazı nəfərlik düşüncə müxtəlif təcrübələrin dəniz naviqasiya kömək edəcək, qısa onların hər izah, və daha resursları işarə. əgər minlərlə - - düşüncə növlərinin belə ki, burada mən yalnız ən məşhur olanları araşdırmaq olacaq, yüzlərlə sözün var.
Siz həmçinin daha dinamik düşüncə texnika, mənim gəzinti düşüncə guide kontrol edə bilərsiniz. Əgər siz artıq düşüncə ilə bir təcrübə varsa və ya, siz bu post yazarkən mən bunu düşüncə təcrübələr haqqında oxu zövq bilər.
“Ən yaxşı” düşüncə siz həyat bu mərhələdə sizin üçün çalışır düşüncə deyil.
GENERAL NÖVLƏRİ
Alimlər adətən onlar iki kateqoriyaya, diqqət yolu əsasında düşüncə təsnif: Odaklı diqqət və Açıq monitorinqi. Çaba iştirakı: Mən üçüncü təklif etmək istərdim.
Odaklı diqqət düşüncə
bütün düşüncə sessiya zamanı bir obyekt diqqət diqqət. Bu
obyekt nəfəs, bir Mantra, vizual, bədən, xarici obyekt, və s. Bir
hissəsi ola bilər hekim avanslar kimi, seçilmiş obyekt diqqət axını
saxlamaq qabiliyyəti güclü olur və distractions az ümumi və qısa olmaq yaşamışdır. dərinliyi və onun diqqət möhkəmlik, həm də inkişaf edir.
, Yaxşılıq Meditation Loving Zazen bəzi formaları, Samatha (Buddist düşüncə) …: Bu nümunələr
Open monitorinq düşüncə
Əvəzində hər hansı bir obyekt diqqətini, biz hökm və ya ek olmadan, bizim təcrübə bütün aspektləri monitorinq açıq saxlamaq. Bütün
anlayışları, onların daxili (fikir, hisslər, yaddaş, və s.) Və ya
xarici (səs, iy, və s.) Ola bilər, tanınır və onlar nə üçün görünür. Onlara daxil davam olmadan, an be an təcrübə məzmun qeyri-reaktiv monitorinq prosesdir. Nümunələr bunlardır: Zehinlilik düşüncə, Vipassana, eləcə də Taocu Meditation bəzi növləri.
çaba Presence
Bu diqqət xüsusi bir şey diqqət deyil dövlət, lakin özü sığınar - sakit boş, davamlı və introverted. Biz də “choiceless maarifləndirmə” və ya “Pure olan” zəng edə bilərsiniz. düşüncə quotes çoxu bu dövlət danışmaq tapa bilərsiniz.
Bu, həqiqətən, doğru düşüncə bütün növ arxasında məqsədi deyil, özlüyündə bir düşüncə növüdür. düşüncə
bütün ənənəvi üsulları diqqət obyekt və monitorinq hətta prosesi yalnız
şüurun çaba daxili sükut və dərin dövlətlər aşkar edilə bilər ki,
fikrinizi məşq üçün bir vasitədir ki, tanımalıdır. Nəhayət diqqət obyekti və proses özü, həm də geridə qaldığını və yalnız “təmiz olması” kimi hekim əsl özünü orada qalıb.
1) Buddhist Meditation
Zen Meditation (Zazen)
Origin & mənası
Zazen (坐禅) Yapon, “Zen nəfərlik” və ya “oturmuş düşüncə” deməkdir. Bu Hindistan rahib Bodhidharma (6-cı əsr CE) geri axtarış, Çin Zen Buddizm (Ch’an) ənənə öz kökləri var. Qərbdə, onun ən məşhur formaları Döğen Zenji (~ 1253 1200), Yaponiya Soto Zen hərəkatının banisi gəlir. Oxşar üsulları Yaponiya və Koreya, Zen Rinzai məktəbin tətbiq olunur.
Bunu necə
Bu, ümumiyyətlə keçdi ayaqları ilə mat və yastığı üzərində mərtəbəsində kişilik tətbiq olunur. Ənənəvi Bu lotus və ya yarım lotus mövqeyi görülən, amma bu çətin zəruri edir. Hal-hazırda ən çox praktiki oxşar oturmaq:
düşüncə növləri - Zazen duruş
Və ya bir kafedrasında:
düşüncə növləri - Zazen sədri
Zen Mountain Manastırı Şəkillər nəzakət
Şəkillər görmək ən mühüm, boyun çanaq tamamilə düz geri, tutar. Mouth yaxın saxlanılır və eyes sizin baxışları qarşısında iki və ya üç fut haqqında yerdə istirahət ilə aşağı saxlanılır.
bu mind aspekti kimi, adətən iki yolla tətbiq edir:
nəfəs diqqət - burun vasitəsilə və gediş nəfəs hərəkəti bütün diqqətini. Bu nəzərə nəfəs hesablanması ilə kömək edə bilər. Hər dəfə siz 10 ilə başlayan, sonra 1 gəldiyi zaman və s. 9, 8, 7, geri hərəkət, bir sıra saymaq nefes, daha 10-dan davam. Siz çevirirsən almaq və count itirmək, yumşaq 10 diqqət geri gətirmək və oradan davam.
Shikantaza ( “yalnız oturan”) - hekim düşüncə hər hansı bir xüsusi obyekt istifadə etmir bu formada; Əksinə,
praktiki, indiki anda xəbərdar mümkün qədər qalır və xüsusilə bir şey
yaşayış olmadan, onların şüurunda vasitəsilə və onların ətrafında keçir
nə müşahidə. Bu çaba Presence düşüncə bir növü var
Bu mənim üçün?
Zazen
çox ayıq düşüncə tərzi, və asanlıqla internet bir onu təcrübə güclü
icmalar çox, eləcə də informasiya çox tapa bilərsiniz. konsentrasiyası üçün yardım kimi, sağ duruş saxlanılması diqqət bir çox var. Bu adətən güclü icma dəstəyi ilə Zen Buddist mərkəzləri (Sangha) tətbiq olunur.
Buddha
təlimlərinə səcdə, ritualism bir az ataraq, qrup oxunuşda: onların bir
çox siz digər Buddist təcrübə elementləri ilə coupled tapa bilərsiniz. Bəzi insanlar bu kimi olacaq, digərləri deyil. Şəxsən mən 3 ildir bir buddist qrup Zazen tətbiq və mən bu elementlər
və rəsmiyyət bir az da təcrübə üçün bir quruluş yaratmaq kömək edə
bilər, və özləri onlar da meditative olduğunu gördük.
Vipassana Meditation
Origin & mənası
düşüncə növləri - Vipassana
“Vipassana” “fikir” və ya “açıq görən” deməkdir Pali söz. Bu 6-cı əsr geri dating ənənəvi Buddist təcrübə edir. son bir neçə onilliklər ərzində tədris Vipassana-düşüncə, Theravada
Buddist ənənə gəlir və S. N. Goenka və Vipassana hərəkət tərəfindən
təbliğ edilib.
Due Vipassana-düşüncə populyarlıq “, nəfəs zehinlilik” “zehinlilik” kimi Qərb daha populyarlıq qazanmışdır.
Bunu necə
[Vipassana təcrübə necə bir ziddiyyətli məlumatlar var. Ümumiyyətlə,
lakin ən müəllim ağıl sabitləşdirmək və nail olmaq üçün, ilk mərhələdə
nəfəs zehinlilik ilə başlayan vurğulamaq “access konsentrasiyası.” Bu
daha çox diqqət diqqət düşüncə kimi. Sonra
təcrübə bədən duyğular və əqli hadisələri haqqında “aydın fikir”
inkişaf an onlara an müşahidə və hər hansı bir yapışaraq deyil hərəkət
edir. Burada başlayanlar üçün nəzərdə bir giriş, gedir. Mən links təmin və ya (bəlkə bir Vipassana Retreat) bir müəllim təlim aşağıdakı təklif edirik daha çox bilmək üçün.]
İdeal halda, bir bel dik ilə mərtəbəsində, cross-ayaqlı, bir yastığı oturmaq üçün; Alternativ olaraq, bir kafedra istifadə edilə bilər, lakin geri dəstək lazım deyil.
ilk aspekt Samatha təcrübə vasitəsilə konsentrasiyası inkişaf edir. Bu adətən nəfəs maarifləndirmə vasitəsilə həyata keçirilir.
nəfəs hərəkəti, an be an, bütün diqqət yönəldir. yüksələn və düşən qarın hərəkət incə duyğular edək. Alternativ olaraq, bir burnuna keçən və yuxarı dodaqlar dəri toxunan
hava hissi diqqət - bu bir az daha çox təcrübə tələb edir, və daha
inkişaf etmiş olsa.
onlar
maarifləndirmə sahəsində ortaya s səsləri, bədən hissləri, duyğuları,
Sadəcə bu hadisələrin qeyd və sonra hissi qayıda Siz nəfəs diqqət kimi,
digər anlayışları və duyğular görünür davam ki, görürsünüz nəfəs. digər fikir və ya duyğular isə diqqət sadəcə “fon səs-küy” kimi konsentrasiyası (nəfəs) obyekti var saxlanılır.
təcrübə diqqət obyekti (məsələn, qarın hərəkəti) “əsas obyekt” adlanır. Sizin
beş duyğu (səs, qoxu, bədəndə itchiness, və s.) və ya ruh (fikir,
yaddaş, hissi, və s.) vasitəsilə və ya - Və “orta obyekt” qavrayış sizin
sahəsində yaranır başqa bir şey deyil. orta
obyekt diqqət qarmaqlar və üz çıxarmaz, və ya arzu və ya ikrah görünür
səbəb olur, əgər, “Yaddaş” “düşüncə” kimi, bir ruhi qeyd ilə etiketleme,
bir an və ya iki orta obyekt diqqət etsəniz “Eşitmə”, “istəyən”. Bu təcrübə tez-tez “ifadə edərək,” adlanır.
A ruhi qeyd ümumiyyətlə, lakin ətraflı bir obyekt müəyyən edir. Bir
səs xəbərdar olduğunuzda, məsələn, o, “məhkəmə” əvəzinə etiket
“motosiklet”, “səsləri” və ya “it hürən. ağrı” və ya “hiss” yerinə “diz”
xoşagəlməz sensasiya yaranarsa, qeyd ” ağrı “və ya” mənim geri ağrı. “Sonra əsas düşüncə obyekt diqqət qayıtmaq. Bir ətir xəbərdar ruhi qeyd bir an və ya iki “kokulu” deyirlər. Siz iz müəyyən etmək yoxdur.
bir
beləliklə “access konsentrasiyası” qazandı zaman, diqqət sonra normal
fikir və ya bədən duyğular ki, təcrübə obyekti üçün bağlıdır. One imkan fikir və duyğular yaranır və üz öz istəkləri ilə keçir ek olmadan maarifləndirmə obyektləri müşahidə olunur. Mental etiketleme (yuxarıda izah) tez-tez fikir ilə üz keçirilir
qarşısını almaq üçün bir yol kimi istifadə və onlara hiss daha obyektiv
saxlamaq edilir.
impermanence
(Annica), insatisfactoriness (dukkha) və özünü (annata) boşluq:
nəticəsində bir müşahidə hadisələri üç “mövcudluğu markaları” tərəfindən
pervaded ki, görən aydın inkişaf edir. Nəticədə, soyuqqanlılıq, sülh və daxili azadlıq bu giriş ilə əlaqədar hazırlanmışdır.
Daha ətraflı:
Vipassana növləri (Anh-Minh Do cavab oxu)
Vipassana Dhura (çox dərin məqalə)
Başlayanlar üçün Vipassana (Goenka stil)
Plain İngilis zehinlilik (pulsuz ebook)
Sizə yaxın bir Vipassana mərkəzi ziyarət
Bu mənim üçün?
Vipassana sizin bədən özünüzü torpaq kömək və mind iş necə prosesləri anlamaq üçün əla düşüncə deyil. Bu düşüncə bir çox məşhur stili. Siz bu barədə müəllimlər, web saytları və kitab çox, eləcə də 3 ~ 10 gün retreats (əsasında ianə) tapa bilərsiniz. Bunun tədris həmişə pulsuzdur. təcrübə əlavə heç bir rəsmiləşdirilməsi və ya mərasimlər var.
Siz düşüncə tamamilə yeni varsa, Vipassana ya zehinlilik siz başlamaq üçün yaxşı yolları yəqin ki.
Zehinlilik Meditation
Origin & mənası
Zehinlilik
Meditation ənənəvi Buddist meditasyon təcrübə, xüsusilə Vipassana, həm
də (məsələn, Tiç Nhat Han Vyetnam Zen Buddizm kimi) digər lineages güclü
təsiri olan bir uyğunlaşma edir. “Zehinlilik” Buddist müddət Sati üçün ümumi qərb tərcümə edir. Anapanasati, “nəfəs zehinlilik”, Buddist Vipassana təcrübəsi və ya
fikir düşüncə və belə Zazen (Wikipedia mənbə) kimi digər Buddist
meditasiya təcrübə bir hissəsidir.
Qərbdə Zehinlilik üçün əsas təsir biri John Kabat-Zinn edir. Onun Zehinlilik-Based Stress Azaldılması proqramı (MBSR) - o
Massachusetts Tibb Məktəbi Universiteti 1979-cu ildə inkişaf etmiş - Son
onilliklər bir neçə xəstəxana və sağlamlıq klinikada istifadə
edilmişdir.
Bunu necə
Zehinlilik düşüncə qəsdən qəbul və qeyri-judgmentally yarana duyğular,
fikir və emosiyaların diqqət, hazırda diqqət təcrübəsi var.
“Formal təcrübə” dəfə, mərtəbə yastığı oturmaq, və ya düz və desteklenmeyen geri bir kafedrasında haqqında. nəfəs hərəkəti yaxın diqqət yetirin. Zaman nəfəs, siz nəfəs ki, xəbərdar ola bilər, və bu hiss necə. Zaman nəfəs həyata, siz nəfəs xəbərdar olmaq. daim nəfəs diqqət yönlendirme, sizin düşüncə təcrübə uzunluğu bu kimi etməyin. Yoxsa yarana duyğular, duyğu və düşüncələrini diqqət olmaq üçün hərəkət edə bilər.
səy yaranır şey özümüzü itirmədən, qəsdən indiki an təcrübə bir şey əlavə etmək üçün, lakin gedir nə xəbərdar olmalıdır.
Fikrinizi səslər, duyğular və düşüncələr ilə yanaşı gedən çevirirsən olacaq. Ki,
baş zaman, yumşaq çevirirsən edilmişdir ki, tanımaq, və nəfəs geri
diqqət gətirmək, və ya fikir və ya hissi obyektiv noticing üçün. fikir / sensasiya daxili olan və sadəcə varlığı var xəbərdar olmaq arasında böyük müxtəlif var.
təcrübə zövq üçün məlumat əldə edin. Siz edilir sonra, bədən və mind hiss müxtəlif təşəkkür edirik.
Gündəlik fəaliyyəti dövründə zehinlilik təcrübə də var: yemək gəzinti və söhbət edir. və “avtomatik rejimi” yaşayan - “gündəlik həyat” düşüncə üçün təcrübə nə baş xəbərdar olmaq, bu anda gedir nə diqqət edir. danışan varsa, siz onlara danışmaq və iştirakı və diqqət ilə qulaq asmaq üçün necə, siz danışmaq sözlərinə diqqət deməkdir. Əgər gəzinti varsa, sizin bədən hərəkətləri daha xəbərdar olan deməkdir ki, yer toxunmadan ayaq, və s, eşitdiyiniz səslər
oturmuş praktikada Sizin səy sizin gündəlik həyat təcrübə dəstəkləyir və əksinə. Onlar həm də eyni dərəcədə vacibdir.
Bu mənim üçün?
ümumi ictimaiyyət üçün bu bəlkə düşüncə başlamaq üçün ən məqsədəuyğun yoldur. Bu ən məktəbləri və hos tədris olunur düşüncə növü
pitals, qədər mən bilirəm kimi. böyük cəmiyyətdə günlərdə tətbiq kimi “zehinlilik hərəkatı” səbəbiylə
yaxşı fiziki və psixi sağlamlıq və ümumi rifahı onların faydaları
buddizm, lakin Buddist təcrübəsinin bir uyğunlaşma deyil.
adətən
ənənəvi təcrübə müşayiət şərq anlayışlar və fəlsəfələrinin bir neçə
parçalanmaya uğramayan tədris kimi bir çox insanlar üçün, zehinlilik
Meditation, onların diqqət düşüncə yalnız fiziki və əqli fayda, xüsusilə
də əgər, kimi olacaq düşüncə yalnız növü ola bilər . Və bu, böyük deyil - bu, sizin həyat üçün çox yaxşı şeylər gətirəcək.
Sizin
diqqət bir daha dərin transformasiya və mənəvi inkişaf, lakin, sonra
zehinlilik düşüncə sizin üçün yalnız ilkin addım ola bilər. Burada sonra Vipassana, Zazen, və ya düşüncə digər növ daxil hərəkət edə bilər.
Loving Yaxşılıq Meditation (Metta Meditation)
Origin & mənası
Məhəbbətin düşüncə
Metta yaxşılıq, xeyirxahlıq və yaxşı iradə deməkdir Pali söz. Bu təcrübə Buddist ənənələri, xüsusilə Theravada və tibet lineages gəlir. “Mərhəmət düşüncə” nümayiş etdirir müasir elmi sahədir
Metta və əlaqədar meditative təcrübələri effektivliyini.
Göstərilməsi mükafatlandırılmasına daxildir: başqaları ilə empati bir qabiliyyəti artırmaq; özünü qarşı daha sevən münasibət o cümlədən şəfqət vasitəsilə müsbət emosiyalar, inkişaf etdirilməsi; artıb self-qəbul; bir həyatı haqqında səlahiyyətləri daha hissi; və (digər post Daha ətraflı) həyat məqsədi hissi artıb.
Bunu necə
One qapalı gözləri ilə, düşüncə mövqe aşağı oturur və xeyirxahlıq və xeyirxahlıq onun ağıl və ürək hissləri yaradır. sonra tədricən başqaları və bütün insanlar doğru özünüz qarşı inayət inkişaf başlayın. Adətən bu inkişaf tövsiyə edilir:
özü
yaxşı bir dost
“neytral” şəxs
çətin şəxs
yuxarıda bütün dörd bərabər
və sonra tədricən bütün kainat
inkişaf hiss ki, xoşbəxtlik və bütün rifah istəyən edir. Bu
təcrübə, “hədsiz isti ürəkli hissi” doğurmaq xüsusi söz və ya cümlələr
oxuyan digər əzab görselleştirilmesi və sevgi göndərilməsi ilə kömək edə
bilər; və ya başqa bir varlığın dövlət imagining və ona xoşbəxtlik və sülh istəyən.
Daha çox bu düşüncə, təcrübə daha çox sevinc təcrübə. Bu Mathieu Richard xoşbəxtlik sirr deyil.
“Xeyirxahlıq ilə ürək azad düzgün iştirak kəs, unarisen pis iradə ortaya deyil və gələn xəstə iradə tərk edir.” - Buddha
Bu yazıda, Emma Seppälä, Ph.D inayəti düşüncə 18 elmi sübut faydaları araşdırır.
Bu mənim üçün?
Siz özünüz və ya digər çox çətin bəzən edirsiniz? Siz münasibətləri yaxşılaşdırmaq lazımdır kimi və ya hiss? Inayəti düşüncə sizə kömək edəcək. Bu fədakar və özünü merkezli insanlar üçün, həm də faydalıdır və bu, xoşbəxtlik ümumi səviyyəsini artırmaq kömək edəcək. Siz eyni zamanda sevgi dolu xeyirxahlıq və depressiya (və ya hər hansı digər mənfi hissi) hiss edə bilməz.
O, həmçinin tez-tez yuxusuzluq, nightmares və ya hirs məsələlər tridote kimi, Buddist müəllimləri tərəfindən tövsiyə olunur.
http://study.com/articles/List_of_Free_Online_Communications_Courses_and_Classes.html
http://cs.brown.edu/courses/cs024/onlineReading.html
2) Classical Afrikaans-Klassieke Afrikaans,
University and related NEWS through
http://sarvajan.ambedkar.org
in
105 CLASSICAL LANGUAGES
Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 105 Seṭṭhaganthāyatta Bhāsā
6) Classical Armenian- Չոր 6 Հուն Դաս,
https://dhammawiki.com/…/1-10_early_to_recent_Chronology_of…
1-10 early to recent Chronology of Pali Canon
Thomas William Rhys Davids in his Buddhist India (p. 188) has given a
chronological table of Buddhist literature from the time of the Buddha
to the time of Ashoka which is as follows:
1. The simple statements of Buddhist doctrine now found, in identical
words, in paragraphs or verses recurring in all the books.
2. Episodes found, in identical words, in two or more of the existing books.
3. The Silas, the Parayana, the Octades, the Patimokkha.
4. The Digha, Majjhima, Anguttara, and Samyutta Nikayas.
5. The Sutta Nipata, the Thera and Theri Gathas, the Udanas, and the Khuddaka Patha.
6. The Sutta Vibhanga, and Khandhkas.
7. The Jatakas and the Dhammapadas.
8. The Niddesa, the Itivuttakas and the Patisambbhida.
9. The Peta and Vimana-Vatthus, the Apadana, the Cariya-Pitaka, and the Buddhavamsa.
10. The Abhidhamma books; the last of which is the Katha-Vatthu, and the earliest probably the Puggala-Pannatti.
Those listed at the top or near the top, such as numbers one to five,
are considered the earliest, oldest texts and the most likely to be
authentic and the exact words of the Buddha. The later texts and the
commentaries and the Visuddhimagga, are held in very high esteem by
Classical Theravada, whereas, the Modern Theravada focuses on the
earliest teachings of the Buddha.
Modern Theravada
Main article: Modern Theravada
Bhikkhu Bodhi, Dhammavuddho Thera and others have their doubts, as do
modern scholars about the later texts and if they are Buddhavacana
(exact words of Buddha) or not. Modern Theravadins probably hold a
slight variety of opinions but probably take one of the following:
1. The first four Nikayas in their entirety are Buddhavacana, plus the
following books from the Khuddaka Nikaya: Dhammapada, Udana, Itivuttaka,
Sutta Nipata, Theragatha, and Therigatha; and the Patimokkha from the
Vinaya. (That would still make the Buddhavacana portion of the Tipitaka
roughly 30 out of 40 volumes.)
2. All of the above, plus the
other books of the Khuddaka Nikaya, plus the other Vinaya books, plus
the Abhidhamma, but see them as written by later disciples of the
Buddha, who may have been arahants and thus, still worthy to be included
in the Canon, although not likely part of Original Buddhism.
The
scholar monks Ajahn Sujato and Ajahn Brahmali have written the book The
Authenticity of Early Buddhist Texts and they are in agreement with
number one above, consisting of the first 4 Nikayas and some of the
Khuddaka Nikaya as Buddhavacana.
See also: Original Buddhism
References
2) Classical Afrikaans
2) Klassieke Afrikaans
2643 Wo 6 Junie LES
nou
Analitiese
Insig Net - GRATIS Online Tipiṭaka Navorsing en Praktyk Universiteit en
verwante NUUS via http://sarvajan.ambedkar.org in 105 KLASIESE TALE
Paṭisambhidā
Jāla-Abaddha Paripanti Tipiṭaka Anvesanā van Parikaya Nikhilavijjālaya
ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 105
Seṭṭhaganthāyatta Bhāsā
is ‘n aanlyn NUUS KANAAL
Spyseniering aan meer as 3000 e-posse:
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https://dhammawiki.com/index.php/1-10_early_to_recent_Chronology_of_Pali_Canon
https://dhammawiki.com/…/1-10_early_to_recent_Chronology_of…
1-10 vroeg tot onlangse kronologie van Pali Canon
Thomas
William Rhys Davids in sy Boeddhistiese Indië (bladsy 188) het ‘n
chronologiese tabel van Boeddhistiese literatuur gegee van die tyd van
die Boeddha tot die tyd van Ashoka wat soos volg is:
1.
Die eenvoudige stellings van Boeddhistiese leerstelling vind nou, in
identiese woorde, in paragrawe of verse wat in alle boeke voorkom.
2. Episodes gevind, in identiese woorde, in twee of meer van die bestaande boeke.
3. Die Silas, die Parayana, die Octades, die Patimokkha.
4. Die Digha, Majjhima, Anguttara, en Samyutta Nikayas.
5. Die Sutta Nipata, die Thera en Theri Gathas, die Udanas, en die Khuddaka Patha.
6. Die Sutta Vibhanga, en Khandhkas.
7. Die Jatakas en die Dhammapadas.
8. Die Niddesa, die Itivuttakas en die Patisambbhida.
9. Die Peta en Vimana-Vatthus, die Apadana, die Cariya-Pitaka, en die Buddhavamsa.
10. Die Abhidhamma boeke; die laaste hiervan is die Katha-Vatthu, en die vroegste waarskynlik die Puggala-Pannatti.
Diegene
wat bo en aan die bokant genoteer word, soos die een tot vyf, word
beskou as die vroegste, oudste tekste en waarskynlik die oorspronklike
en die presiese woorde van die Boeddha. Die
latere tekste en die kommentare en die Visuddhimagga word deur
Classical Theravada in hoë agting gehou, terwyl die Moderne Theravada
fokus op die vroegste leerstellings van die Boeddha.
Moderne Theravada
Hoofartikel: Moderne Theravada
Bhikkhu
Bodhi, Dhammavuddho Thera en ander het hul twyfel, asook moderne
geleerdes oor die latere tekste en of hulle Buddhavacana (presiese
woorde van Boeddha) is of nie. Moderne Theravadins hou waarskynlik ‘n klein verskeidenheid menings in, maar neem waarskynlik een van die volgende:
1.
Die eerste vier Nikayas in hul geheel is Buddhavacana, plus die
volgende boeke uit die Khuddaka Nikaya: Dhammapada, Udana, Itivuttaka,
Sutta Nipata, Theragatha en Therigatha; en die Patimokkha van die Vinaya. (Dit sal steeds die Buddhavacana-gedeelte van die Tipitaka ongeveer 30 uit 40 volumes maak.)
2.
Al die bogenoemde, plus die ander boeke van die Khuddaka Nikaya, plus
die ander Vinaya-boeke, plus die Abhidhamma, maar sien hulle soos
geskryf deur latere dissipels van die Boeddha, wat dalk arahante gewees
het en dus steeds waardig is om te wees. ingesluit in die kanon, hoewel dit nie waarskynlik deel van oorspronklike boeddhisme is nie.
Die
geleerde monnike Ajahn Sujato en Ajahn Brahmali het die boek The
Authenticity of Early Buddhist Texts geskryf en hulle stem saam met
nommer een hierbo, bestaande uit die eerste 4 Nikayas en sommige van die
Khuddaka Nikaya as Buddhavacana.
Sien ook: Oorspronklike Boeddhisme
verwysings
Die volledige boek van Boeddha se lyste - verduidelik. David N. Snyder, Ph.D., 2006.
http://www.thedhamma.com/
Die egtheid van Boeddhistiese Tekste Boeddhistiese Publication Society, 2014.
https://suttacentral.net/
dhammawiki.com
1-10 vroeg tot onlangse kronologie van Pali Canon - Dhamma Wiki
Thomas
William Rhys Davids in sy Boeddhistiese Indië (bladsy 188) het ‘n
chronologiese tabel van Boeddhistiese literatuur gegee van die tyd van
die Boeddha tot die tyd van Ashoka wat soos volg is:
https://www.youtube.com/watch?v=PDv5hp1tULs
Words of Wisdom from Inspiring African Man @ Buddhist Monastery ❤
Soulfeast Katie
Published on Aug 17, 2017
Inspiring, powerful soul ❤ Christian.
From Africa, he joined the army at age 19. Fighting, killing people.
…until a group of women came to him, begging him to stop. 💃🥁💃
Now, he lives @ Buddhist Monastery in France 🙏
Inspired to share his words of wisdom with you 🤗💖
Category
Comedy
https://www.youtube.com/watch?v=jc3BQZLMb5U
Buddhist Monks With Superhuman Abilities in The Himalayan Mountains
Universe Inside You
Published on Jan 20, 2018
It’s fascinating to consider just how many ancient teachings tell us
that humans have the capacity to gain extraordinary powers through
various techniques. Some of these techniques, known as siddhis in the
yoga tradition (from the Sanskrit, meaning “perfection”), include
meditation, static dancing, drumming, praying, fasting, psychedelics, and more.
In Buddhism, for example, the existence of advanced powers is readily
acknowledged; in fact, Buddha expected his disciples to be able to
attain these abilities, but also to not become distracted by them.
Sources:
https://ancient-code.com
http://www.collective-evolution.com
https://museum.oglethorpe.edu
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Category
Education
https://www.youtube.com/watch?v=DQD_wnp7lz0
Albanian Traditional Dance
https://www.youtube.com/watch?v=wlvq1-Jq0uo
Non stop Ethiopian and Eritrean Classical music:10 hour *WOW*- 2018 HD | Kirar Tube
Kirar Tube
Published on Feb 2, 2018
This is unstoppable Ethiopian and Eritrean Classical / Instrumental
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Watch also:
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Best relaxing arabic music instrumental slow romantic relax beautiful without word
Best Music Compilation
Published on May 3, 2015
Best relaxing arabic music instrumental relax slow mix traditional soft slow romantic relaxing arabic lounge music.
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1. https://youtu.be/tjqo24k8Tms
2. https://youtu.be/WRTGYciU1-8
3. https://youtu.be/qm9cos_e81Q
● Arabic music
Arabic music or Arab music (Arabic: الموسيقى العربية – ALA-LC: al-mūsīqá al-‘Arabīyah) is the music of the Arab world.
Arab music, while independent and very alive, has a long history of
interaction with many other regional musical styles and genres. It is an
amalgam of the music of the Arab people in the Arabian Peninsula and
the music of all the peoples that make up the Arab world today. As was
the case in other artistic and scientific fields, Arabs translated Greek
texts and works of music and developed the musical theory of the Greeks
(i.e. Systema ametabolon, enharmonium, chromatikon, diatonon).http://en.wikipedia.org/wiki/Arabic_m…
All material is copyrighted, do not copy to avoid copyright Infringement. Image(s), used under license from Shutterstock.com
Category
Music
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Enigma - Mea Culpa
https://www.youtube.com/watch…
Shamanic Music, Meditation Music Relax Mind Body, Relaxing Music, Slow Music, ☯3423
YellowBrickCinema - Relaxing Music
Published on May 16, 2018
Shamanic Music, Meditation Music Relax Mind Body, Relaxing Music, Slow Music, ☯3423
- “Our relaxing music is perfect for Deepak Chopra meditation, Buddhist
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YellowBrickCinema composes Sleep Music, Study Music and Focus Music,
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Music), Healing Music, Reiki Music, Zen Music, Spa Music and Massage
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Music) and Yoga Music. We also produce music videos with Classical
Music from composers such as Mozart, Beethoven and Bach.
Our music is popular for the following:
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Our relaxing sleep music can be used as background music, meditation
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YellowBrickCinema’s deep sleep music videos have been specifically
composed to relax mind and body, and are suitable for babies, children,
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Some of our music videos incorporate the relaxing
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Category
Music
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Statue of ‘Buddha’ on Mars :
Pastimers - World’s Best & Worst
Published on Oct 16, 2015
Now, UFO Sightings Daily, involved in researching on aliens, claimed to have seen a giant statue of Gautam Buddha on Mars.
Subscribe Our Channel , Click Below Link:
http://goo.gl/CnuhTj
Category
Entertainment
https://www.youtube.com/watch?v=JpNg8Z75sEs
5 Most MYSTERIOUS Photos From Mars
Dark5
Published on Jun 7, 2014
The 5 most mysterious photographs taken on Mars, from a strange ball of
light shining up from the ground to a humanoid shape that looks
impossibly like Big Foot…
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Presenting the five most mysterious pictures from Mars, including a
strange blotch spotted by NASA’s Curiosity rover only seconds after
landing on the Red Planet, mysterious possibly artificial lights seeming
to shine up from underground, the Mars monolith, massive holes and
underground caverns that could harbor life, and a strange collections of
photos that seem to show impossible scenes from a humanoid to a rabbit
to signs of ancient civilization, and even trees…
These
incredible photos are real, but what about our interpretations? Do they
show signs of bizarre alien life or are we simply seeing what we want to
see?
Dig Deeper:
Mars Blotch: http://huff.to/UkJv3j
Mystery Light: http://bit.ly/1ib8pYk
Mars Monolith: http://bit.ly/1hFEoFf
Mars Holes & Caves: http://1.usa.gov/1kTBR4P
Mars Yeti: http://bit.ly/SDkhMf
Music: “Philotes” by Frantz
Caption authors (Italian)
PHONEIX SCORPION
TheVault
Madivad06
Caption authors (Romanian)
RevinD
Simona
OveRoll _
Caption authors (Portuguese)
sr gamerstar
Eu Sou o Jota
Mau Mau Vlogs
Elisa Morais
VV
Category
Education
http://indiatoday.digitaltoday.in/
‘No force
can stop me from becoming PM’
After her surprise anointment as the UNPA’s
prime ministerial candidate, BSP supremo Mayawati’s confidence levels have
reached a new high. She told Editor Prabhu Chawla that she is
destined to become the country’s prime minister. An exclusive interview:
Q. Finally a Original Inhabitant of
Jambudvipa, that is the Great Prabuddha Bharath which is one of the top most
communities of the world’s daughter’s name has been finalised for prime
minister. How did this happen?
A. Apart from being a Original Inhabitant of Jambudvipa, that
is the Great Prabuddha Bharath which is one of the top most communities of the
world ’s daughter, I am also the daughter of India. Don’t forget that India’s highest
populated state has given me four chances to be CM. I have worked not just for
the Original Inhabitant of Jambudvipa, that is the Great Prabuddha Bharath
which is one of the top most communities of the world but for all sections of
the society. I am born in India
so I am not just Original Inhabitant of Jambudvipa, that is the Great
Prabuddha Bharath which is one of the top most communities of the world ki beti but also Prabuddha Bharath
ki beti.
Q. You said there was a conspiracy
against a Original Inhabitant of Jambudvipa, that is the Great Prabuddha
Bharath which is one of the top most communities of the world ’s daughter
becoming PM.
A. Everyone saw it. And they (my political rivals) have seen
what a good government I have given in UP, so they are scared that if the BSP
forms a government at the Centre and Mayawati becomes PM, they will have to
wait for a long time to come back to power at the Centre.
That is why they thought it is better we don’t
let her come to power at all. Moreover, the BJP and the Congress I think are
alike—whether at the Centre or at the state, their governments have economic
policies that make rich industrialists richer and the poor poorer. So they know
that once they are removed from power, all their rich industrialist friends
will suffer while the poor, the farmers and small industrialists will benefit,
and they don’t want that.
Q. So they won’t let you become the PM?
A. This kind of question was raised even when the BSP was
improving in UP and there was a chance that I could become chief minister. But
I did become UP chief minister, and I think a day will come when the wishes of
the oppressed, the poor, the downtrodden and beloved Dr Ambedkar will come
true. One day, this section will get political power. If I can become UP chief
minister, then I think a day will surely come when the dreams of our people
will come true.
Q. Will the dream be realised through
Mayawati?
A. Definitely, it will come true.
Q. So you think that your becoming PM is
only a matter of time. Nothing can stop you now.
A. A movement has begun. When the time comes, no one can stop.
No one could stop me from becoming the chief minister of UP.
Q. Will you be able to run the
government? Can you rule India?
A. This question was also raised in UP before I became chief
minister. But from Independence
till today, if you compare all the sarkars to my government and ask
the aam janta of UP, they will tell you that Mayawati is the best. So
if I can give UP-which is India’s
largest state—the best sarkar, why can’t I do the same at the Centre?
Q. Do you have an agenda for governance?
A. Of course I have.
Q. But until now you were limited to UP
and you didn’t even meet leaders of other parties.
A. I did meet other leaders, but I also had to run my party. I
did both.
Q. If you do become the PM, what is your
agenda for governance? What are your views on privatisation and economic
reforms that Manmohan Singh started?
A. Our sarkar’s economic agenda will benefit the country’s
poor and weaker sections. It will benefit all sections of the society.
Q. You are talking like Indira Gandhi,
“Gareebi hatao, desh
bachao“.
A. My party is not against privatisation. Like we have done in
UP, at the Centre too we will see that the country’s Scheduled Castes have the
benefits of reservations. When a government office is privatised, reservation
rights should be protected as I have done in UP. Apart from the Scheduled
Castes, we will take care of the minorities, Backward Classes and also the
economically poor among the upper castes. I have written to the Centre about
reservation in government jobs for the economically poor among upper castes.
Q. Should there be foreign investment in retail?
A. There are different castes and religions in India, lots of
poor and jobless, so we will take all this into account.
Q. Should there be FDI in retail?
A. The interests of the small shopkeepers must be protected.
Q. So you are not against FDI in retail?
A. No I am not.
Q. What about the nuclear deal?
A. The Congress is claiming that because of this deal we will
get cheap electricity. This is wrong. Whatever electricity we get will be much
more expensive and it will take 10-15 years to get it. And the output will be
only 8-10 per cent more than what we are getting. It will be so expensive that
neither the poor nor the small industrialists will be able to use it.
Q. So will you cancel the nuclear deal?
A. When my government is formed, we will rethink this deal and
examine if it’s in the nation’s interests or not. We are told that America has put conditions on India, like if they attack Iran, India will have to offer support.
Such conditions are meant to make India a slave.
Q. Before opposing this deal, you must
have read it.
A. We do not agree with this deal. We will rethink it.
Q. But the Left is totally opposed to America and
they are supporting you.
A. Whenever we do a deal with any country, we must first take
into account the country’s interests. When my party comes to power at the
Centre, we will take into account all sections of the society while making
policies.
Q. Opposition parties claim that your
politics is caste-based. Does this suit a prime minister?
A. The people who make such allegations are the ones who are
indulging in caste politics. The BSP has finished jaativaad in this
country and wants to bring together all sections of the society. The charge
that the BSP is jaativaadi is false.
Q. Maybe this is because
you are now being promoted as the leader of UNPA.
A. I am the leader of BSP. The UNPA is different, the Left is
separate. They all have their own leaders.
Q. But they are promoting you as the PM,
no one else.
A. I welcome this suggestion and I am grateful.
Q. But other leaders of the UNPA like
Chandrababu Naidu and Chautala belong to forward castes. How does behen
Mayawati fit into all this?
A. The Left parties and other members of the UNPA have
realised that Mayawati in UP has included all sections of the society in the
BSP’s way of thinking. Along with the backward sections and the minorities, it
has also sent upper castes to Parliament and the state assembly and given them
posts in the ministry. They don’t see her as jaativaadi but as one who
takes all sections of the society together.
Q. Well you do have the slogan. But
these leaders first went to Mulayam. When that did not work out, they came
after you in the hope that by sailing in your boat they too will get somewhere.
And then, they will leave you too?
A. The names that you have mentioned did at first go to
Mulayam, and you say that they will leave me too. But in the UPA and NDA too,
there are many allies who are attracted to the BSP. And there will be a time
when they too will join us.
Q. So there will be some attempt to
break parties.
A. I am against breaking any party, but those who come on
their own are welcome.
Q. But you will still need the Congress
or the BJP to become PM. How will a Original Inhabitant of Jambudvipa, that is
the Great Prabuddha Bharath which is one of the top most communities of the
world ki beti become PM without their
help?
A. With Lok Sabha elections a few months away, I am sure that
the BJP and Congress, along with their allies, will not get more than 200 seats
together. The rest will be 340. So I will not need the BJP or the Congress.
Q. Their company will come to you?
A. No, I will not need their company. They will come to me on
their own.
Q. On one side is the “Note
Gate” and on the other side there is terrorism. But there seems to be
little desire to fight terrorism.
A. I think the way wads of money were placed in Parliament and
MPs are being bought over, this should be condemned.
Q. What about terrorism?
A. The state governments should get together and plan and
strategise to counter it. The borders of our country are not strengthened.
Q. Who do you blame for the rise in
terrorism? Is it minority appeasement, weak governance or the lack of a strong law?
A. We should not link terrorism with politics, but the states
and the Centre should sit and strategise how to contain it.
Q. For this we need a strong law. But
POTA has been removed. Even you are against POTA.
A. No. I think that central and state governments should make
strict laws. Not POTA, but there can be other strict laws.
Q. Like MCOCA in Maharashtra?
Gujarat wanted to make a strong law but was
not allowed.
A. In UP too we have passed a law but the Centre has not
okayed it.
Q. So would you say the Centre is weak
in formulating laws?
A. Yes. Also, our borders are weak. After all, the terrorists
enter our country from across the borders. So it’s up to the central government
to make the borders strong and make a law along with the states.
Q. A law like POTA?
A. Not necessarily but a strong law.
Q. Our Muslim brothers say they are
against terrorism as much as the rest of us, yet they say that to appease the
Muslim vote we won’t make a strong law.
A. If a person commits a wrong, you should not punish the
entire community.
Q. Should Mohd Afzal be hanged? The
Supreme Court has said he should be.
A. This is for the courts and the government to decide.
Q. But in the name of terrorism,
politics is being played.
A. That’s not good.
Q. Will you do anything to stop this?
A. When I become PM, we will try and create such a situation
that there will be no terror incidents.
Q. How will you ensure this? Will you
make a strong law?
A. Maybe there will be no need to make a strong law. There
will be such an environment that there will be no need for it.
Q. The terrorists will feel scared of
you and not come out?
A. (laughs)
Q. The word supremo is often used for
you. It evokes dictatorship more than democracy. It is used for Bal Thackeray
and Jayalalithaa.
A. That title I didn’t give myself. You keep calling me that,
so ask yourself.
Q. But do you work like a dictator?
A. No, I believe in democracy and take everyone’s views into
account.
Q. It is often said that how a Original
Inhabitant of Jambudvipa, that is the Great Prabuddha Bharath which is one of
the top most communities of the world ki
beti could collect so much money and have so many houses.
A. The CBI has given a false affidavit to the court. When my
lawyer presents my case, the truth will come out.
Q. But charges are being laid against
you
A. This is all because of political pressure, whether it is
the UPA or the NDA. It is all politics.
Q. There was so much bonhomie between
you and Sonia. She came and wished you on your birthday. What happened between
the two sisters suddenly?
A. Milna julna alag cheez hai and politics is
separate.
Q. And now Amar Singh is
in the central government indirectly. Are you feeling threatened?
A. I am not but I can say for sure that the Congress will be
feeling threatened that if not today then tomorrow he will do something against
them.
Q. Have you gone soft on Amar Singh?
A. No I have not. The UP assembly results threw them out of
the government and installed me. So if the people of UP have already killed
them then why should I bother to do anything? Mare huey ko kyon maarna?
Q. You had earlier made charges of
corruption against them and said you will send them to jail. Have you forgiven
them?
A. No.
Q. Or is it that you did not find
anything?
A. Whatever the charges of corruption against them, the cases
are going on in the Supreme Court. Why should I come in the middle of that? And
why should I feel scared of weak people?
Q. But Amar Singh and Mulayam have been
reborn. They have become more powerful.
A. They are now more dead than ever.
Q. They sit and eat with the PM and meet
Sonia every day.
A. Dining is not everything. The way this government has been
saved, they will get no political gains out of this.
Q. There is talk of pressing ahead with
the cases against you. Don’t you think they must have made some sort of a deal?
A. Whenever there has been a political attack against me, via
the CBI or others, I have emerged stronger.
Q. So you are ready to fight?
A. Absolutely.
Q. So how do you keep so fit? Do you
exercise?
A. I don’t. I just keep busy with my work.
Q. No gym or personal trainer?
A. I don’t get the time for exercise, I just do my work.
Q. Do you control your diet?
A. I eat what I get.
Q. I have seen you for the last 15 years
and there is an image makeover. Was this part of a plan to ready yourself for
chief ministership and prime ministership?
A. I have done nothing. All this has happened naturally. I
keep busy with my work and that is my exercise.
Q. What hobbies do you have?
A. All 24 hours of the day, I think about the movement I am
associated with and how to take my party forward. How to help the backward and
weaker sections of our country. I keep making plans for them and that keeps me
busy.
Q. Weaving conspiracies?
A. No, plans.
Q. But politics is like conspiracy. How
to get to power etc
A. No, I don’t need to. My party is different from others; it
is both a mission and a movement.
Q. In the end, it is politics only-how
to get power.
A. I agree with Babasaheb Dr Ambedkar, who said that if any
section of the society wants to solve its problems, it has to get political
power.
Q. So to fulfill Babasaheb’s dream, this
Original Inhabitant of Jambudvipa, that is the Great Prabuddha Bharath which is
one of the top most communities of the world
ki beti is readying her political arsenal.
A. Not just Original Inhabitant of Jambudvipa, that is the
Great Prabuddha Bharath which is one of the top most communities of the
world ki beti but Prabuddha Bharath
ki beti. I will fulfill Babasaheb’s dream, and those who believe in
Babasaheb are working to make this possible.
Q. I will ask you five questions and you
must answer them in one line. Who do you think is your biggest enemy? I am not
taking Amar Singh or Mulayam’s name.
A. I am against discrimination and untouchability and jaativaad.
Q. And your best friend? The one who
will put you in power?
A. The day our society that is divided on caste lines becomes
one.
Q. I am asking about individuals. There
have been 14 prime ministers in India.
Who do you like the best?
A. If I liked any one then I would not have felt the need to
form my own party.
Q. The worst?
A. They are all the same.
Q. Do you watch films?
A. No, I don’t. I barely get the time. I do watch the news
though.
Q. Do you have a favourite heroine?
A. Well, I don’t watch movies, so how will I have a favourite
heroine?
Q. Your favourite food? You do eat,
right?
A. (laughs) Yes, otherwise how will I stay alive.
Green vegetables, daal…
Q. Which is your favourite tourist spot?
A. Whenever I travel, I am so busy that I don’t have the time
to do any sightseeing.
Q. If you got a chance, where would you
like to go? After all, even Jawaharlal Nehru took a holiday sometimes.
A. I like natural surroundings. I am very fond of nature.
Q. Whom do you see as a political
villain in the country today?
A. (laughs)
Q. Is it Amar Singh or anyone other?
A. There is no shortage of such people in the country today.
Q. You don’t want to take a name?
A. Well you have taken the name yourself, so I don’t need to.
2559 Tue 13 Mar 2018 LESSON
Buddha Vacana
— The words of the Buddha —
in19 Classical Czech19 Klasická čeština
We,
the Scheduled Castes, Scheduled Tribes, Other Backward Classes and
Religious Minorities, are able to secure our rights guaranteed under the
Constitution of India due to the incessant struggle and matchless
sacrifice of Babasaheb Dr. Bheemrao Ambedkar. But the caste-prejudiced
governments did not implement these rights to the benefit of our people.
As the result, despite the provisions of Constitution, our
socio-economic condition remained worst as before. Hence, Babasaheb
advocated us to form the government on our own by getting united under
one political platform and one leadership. In this direction, he
contemplated to launch the Republican Party of India during his
life-time. But he, perhaps, did not know that he would die so early even
before he could bring his plans into action. He could not complete the
task which was later on completed by Manyawar Kanshi Ram Saheb.
We alone can challenge and defeat the casteist, communal and pro-capitalist BJP! Get ready!”
Behanji Ms Mayawati’s clarion call to the BSP workers
India, France ink pact to expedite work on Jaitapur nuclear plant http://velivada.com/…/kanshi-ram-saheb-done-shifting-polit…/ A strong The While the upper castes in India are the
Borrowing an analogy from his mentor, Babasaheb Ambedkar, he often The Bahujan Kanshi Ram Saheb always had an all India vision. He
Even the bigger states can be politically changed and perhaps that was
Mayavati is putting some efforts to save whatever she can, but she must Modi would
He will be mindful of holding UP political base, but he won’t BSP needs to Author – Mangesh Dahiwale, Human Rights Activist http://www.mashpedia.com/Kanshi_Ram Early life
Kanshi Ram was born on 15 March 1934 in Khawaspur village, Ropar Kanshi Ram joined the offices of In 1978, Ram formed BAMCEF, a non-political, non-religious and non-agitational organisation with wings like BVF, and .
Later, in 1981, Ram formed another social organisation known as Dalit In 1982 he However, it was in 1986 when he declared his After forming BSP Ram said the party would fight He unsuccessfully contested from East Delhi (Lok In the late 1990s,
In 2002, Ram announced his intention to convert to Buddhism on 14 Mayawati his successor said “Saheb Kanshi Ram and I had Ram was a diabetic. He suffered a heart attack in 1994, an arterial clot in his brain in 1995, and a stroke in 2003. He died in New Delhi on 9 October 2006 of a severe heart attack. He had been virtually bed-ridden for more than two years.
According to his wishes, his funeral rites were performed as per In his condolence message, Indian Prime Minister http://gosong.net/kanshi_ram_speech.html Song http://master-of-life.ru/video/6yWfPCmLbQc Смотреть видео Manyavar Kanshi Ram Ji Green Eco Garden онлайн, скачать на мобильный. We, Non-political Importance of Cadre Those As dreamt by Babasaheb Dr. Ambedkar, Manyawar Tampering of EVMs by BJP : Our failure to form our own BJP and BJP Ms Have Faith in the We alone can challenge and defeat the casteist, communal and pro-capitalist BJP! Get ready!” Kumari Mayawati, the chief of the Bahujan Samaj Party, has alleged that Bahujan Samaj Party (BSP), that had complained of Electronic Voting Addressing a media “Nowhere in the world, except India, are EVMs used Mr. Muniyappa exuded Criticising A study by Hari K. Prasad, J. Alex Halderman and Rop Gonggrijp found In contrast, the group had performed its own experiments with a real It would be easy, according to them, to programme a dishonest EVM or The fact that the election authorities have not allowed public What does this mean for a functioning democracy? Electronic machines
change at the inaugural International Solar Alliance Summit
Dear brothers and sisters, Jaibheem to all.
What Kanshi Ram Saheb Would Have Done In The Shifting Political Landscape In Sadaqat India
Building the party is the most important step in making the party an
effective instrument of using power in the Indian democratic setup. With
the changing landscape in Indian politics leaves many to wonder what
would Kanshi Ram Saheb have done in the present context.
party structure is an important step towards not only getting power but
holding the power. Power is exercised through the party in power, an
individual cannot exercise power. They can only do so during the
elections, but the individual powers must be added together in the party
so that the party represents the common will of the people.
BSP was founded with a will to create “Bahujan Samaj”. Every political
party has to take an ideological position and it has its interest
groups. It is not necessary that the party must be in power to reflect
the interests of its interest group. The interest can be reflected in
the parliament and also in the opposition of the policies that are
opposed to the interest of a particular group. The conclusion is this:
in power or not-in-power, a strong political party of a certain interest
group can keep interests bold and marked. So the interest and the goal
of the BSP is “Bahujan Samaj” and this Samaj is in majority though
divided into thousands of castes and hence devoid of the power to
self-govern itself.
fragment in comparison with the Bahujan Samaj but are better organized
and hence it has the power to rule over the rest of the majority Samaj.
Kanshi Ram Saheb had a vision of changing the political power structure in India.
demonstrated it using the pen as to how the vertical pen of the caste
system should be leveled and made horizontal. This simple analogy of
transforming Indian society from vertically arranged society to equal
and horizontal society is the basic vision and hence the overall
strategy of the BSP: the party that came into being after thousands of
people sacrificed their time, talent, and resources.
Samaj Party is the outcome of the people’s movement and it must be
driven people’s interests who have sacrificed so much to bring it where
it is today.
wanted to concentrate on smaller states first to gain resources for
larger national battle, but success in UP had other stories to offer.
the greatest demonstration of the strength of the mobilization of the
fractions among the Bahujan Samaj. Winning UP is the means and not the
end of the BSP. But the BSP seems to be only focused on UP and this is
not healthy for the BSP itself and the people’s movement.
realize that she alone, and her cronies, have no strength to create an
all-India political party. The Ambedkarite movement has become strong
everywhere and it will continue to become stronger.
not visit Deekshabhoomi on 14th April for fun and inspiration. The
opponents know that the era of Ambedkarite movement has arrived and they
would like to co-opt it. Without this co-option, they will not survive.
The natural political beneficiary of this awakening will be BSP, if,
and this is a big if, it really widens its attention and net to capture
national power. If we have some hindrances in one area, it is wise to
widen the catchment area. The catchment area of the BSP is much bigger
than the UP.
Read - बीजेपी एंड कंपनी की राजनीतिक हिंसा पर बसपा का प्रेस रिलीज़
The BSP must change its approach if it is to realise the dream of Babasaheb Ambedkar. What would Kanshi Ram Saheb do?
restructure drastically and will be wary of giving major control to the
Brahmins. The way Mayavati has elected two city Presidents of Kanpur and
Lucknow eying on city elections. Kanshi Ram Saheb will not disband
“Bhaichara Committee”, the way it is done now in UP. There is no basis
to alienate people, but rather more dialogues should be created with
people of all backgrounds.
He will make ideology lead the party
and not otherwise. This means he will make the party an instrument of
spreading and enforcing ideology. He will not let tinkering or dilution
of ideology. He will be firm on the evolutionary trajectory of the party
from Dalit Soshit to Bahujan and from Bahujan to Indians.
He
will create strong regional bases in many states and even get
representatives elected from these states. He will create a real
“national party” that he indeed created. The BSP was the third largest
party in India at one time.
He will launch the Cultural
Revolution by embracing the Buddhism en masse. His plan could not come
into being due to his death.
He will create a strong social
movement that will cut across caste lines without blunting the
ideological edge against Brahmanism.
If he sees that it is not
possible with the current structure and current people, he will open up a
new front to accommodate youths and diverse castes.
learn fast from what Kanshi Ram Saheb would have done and implement
those ideas to tackle the present political situation.
Ram Saheb is credited with master strategist in India’s politics. With
the changing landscape in Indian politics what he would have done
differently?
Kanshi Ram (15 March 1934 – 9 October 2006), also known as Bahujan
Nayak or Saheb, was an Indian politician and social reformer who worked
for the upliftment and political mobilisation of the Bahujans, the
untouchable groups at the bottom of the caste system in India. Towards
this end, Kanshi Ram founded Dalit Shoshit Samaj Sangharsh Samiti
(DS-4), the All India Backward and Minority Communities Employees’
Federation (BAMCEF) in 1971 and the Bahujan Samaj Party (BSP) in 1984.
He ceded leadership of the BSP to his protégé Mayawati who has served
four terms as Chief Minister of Uttar Pradesh.
district, to a Ramdasia Sikh family. The Ramdasias are a Dalit sect but
in Punjab at that time there was relatively little stigma attached to
being an untouchable.
Career
the in Pune. In 1964, during his time there, he joined the agitation
started by SCEWASTAMB (All India Federation of Scheduled Caste/Tribes
Backward Class & Minorities Employees Welfare Associations) of
Government of India to prevent the abolition of a holiday commemorating
B. R. Ambedkar’s birthday.
Shoshit Samaj Sangharsh Samiti (DS4). He started his attempt of
consolidating the Dalit vote and in 1984 he founded the Bahujan Samaj
Party (BSP). The BSP found success in Uttar Pradesh, initially struggled
to bridge the divide between Dalits and Other Backward Classes but
later under leadership of Mayawati bridged this gap.
wrote his book The Chamcha Age (an Era of the Stooges) and in it he used
of the term chamcha (stooge) for Dalit leaders who for their selfish
motives work for parties like the Indian National Congress (INC) such as
Jagjivan Ram or Ram Vilas Paswan and for Bharatiya Janata Party (BJP)
keeping in ethical context with Ambedkar’s book What Gandhi and the
Congress Have Done to the Untouchables to the politics of Dalit
liberation.
transition from a social worker to a politician by stating that he was
not going to work for/with any other organization other than the BSP.
During the meetings and seminars of the party, Ram stated to ruling
classes that if they promised to do something, it would pay to keep the
promise, or else just accept that they were not capable of fulfilling
their promises.
first election to lose, next to get noticed and the third election to
win. In 1988 he contested Allahabad seat up against a future Prime
Minister V. P. Singh and performed impressively but lost polling close
to 70,000 votes.
Sabha constituency) in 1989 and came at fourth position. Then he
represented the 11th Lok Sabha from Hoshiarpur, Kanshiram was also
elected as member of Lok Sabha from Etawah in Uttar Pradesh. In 2001 he
publicly announced Mayawati as his successor.
Ram described the BJP as the most corrupt (mahabrasht) party in India
and the INC, Samajwadi Party and Janata Dal as equally corrupt.
Proposed conversion to Buddhism
October 2006, the 50th anniversary of Ambedkar’s conversion. He intended
for 20,000,000 of his supporters to convert at the same time. Part of
the significance of this plan was that Ram’s followers include not only
untouchables, but persons from a variety of castes, who could
significantly broaden Buddhism’s support. However, he died on 9 October
2006.
decided that we will convert and adopt Buddhism when we will get
“absolute majority” at the Centre. We wanted to do this because we can
make a difference to the religion by taking along with us millions of
people. If we convert without power then only we too will be converting.
But when you have power you can really create a stir”.
Death
Buddhist tradition, with Mayawati lighting the pyre. His ashes were
placed in an urn and kept at Prerna Sthal, where many people paid their
respects.
Manmohan Singh described Ram as “one of the greatest social reformers of
our time .. his political ideas and movements had a significant impact
on our political evolution … He had a larger understanding of social
change and was able to unite various underprivileged sections of our
society and provide a political platform where their voices would be
heard.” Under Ram’s leadership, the BSP won 14 parliamentary seats in
the 1999 federal elections.
Duration
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Babu Kanshi Ram Ji & Behan Mayawati Ji
Park - Lucknow Know before you go: Care: Eco Garden is closed on
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the Scheduled Castes, Scheduled Tribes, Other Backward Classes and
Religious Minorities, are able to secure our rights guaranteed under the
Constitution of India due to the incessant struggle and matchless
sacrifice of Babasaheb Dr. Bheemrao Ambedkar. But the caste-prejudiced
governments did not implement these rights to the benefit of our people.
As the result, despite the provisions of Constitution, our
socio-economic condition remained worst as before. Hence, Babasaheb
advocated us to form the government on our own by getting united under
one political platform and one leadership. In this direction, he
contemplated to launch the Republican Party of India during his
life-time. But he, perhaps, did not know that he would die so early even
before he could bring his plans into action. He could not complete the
task which was later on completed by Manyawar Kanshi Ram Saheb.
Routes: When Manyawar Kanshi Ram Saheb decided to revive the
Ambedkarite movement, the movement was almost extinct. People had almost
forgotten about the movement. Kanshi Ram Saheb made a deep study as to
the conditions which caused the failure of Ambedkarite movement. He saw
that most of the followers of Babasaheb were out of the movement. He
started probing the reasons which led to the discontinuation of the
movement followed by the death of Babasaheb Ambedkar. He, after a
thorough study, understood that the failure of Ambedkarite movement was
caused due to the lack of ‘non-political routes’ among the Bahujan Samaj
and hence, he decided to strengthen the non-political routes to create
the ‘non-purchasable leadership’. He realized that only that society
with strong non-political routes would produce the ‘non-purchasable’
missionary leaders. Thus he decided to prepare the non-political routes
of the society by preparing the educated employees and youths. Before
launching the Bahujan Samaj Party, he started the BAMCEF and DS-4 to
prepare the educated employees and youth from among the SC/ST/OBCs and
Religious Minorities. He devoted the best part of his life to strengthen
the non-political routes of Bahujan Samaj.
Camps: I joined the Ambedkarite movement when Kanshi Ram Saheb was
organizing the employees under the banner of BAMCEF. Seeing my
dedication to the movement and capabilities, he started encouraging me.
But the senior members could not tolerate it. They began opposing Saheb
arguing, “How can you project a most junior person ignoring seniors like
us? If you continue to project her too much, we will leave the
organization”. Kanshi Ramji replied them sternly saying, “If you are
thinking to leave tomorrow, it is better for you to leave today itself.
Why postpone it?” All these old members, who are mostly from Maharashtra
and Punjab, left the movement even before Saheb launched BSP. They went
out of BAMCEF and formed their own BAMCEF outfit. They had even got it
registered. Today there are several outfits of BAMCEF and nobody knows
how many outfits are there. Our people have not gone with them. These
seniors went alone and remained alone, but the people and workers have
remained with the movement. Nobody got disturbed over their exit. Do you
know why the workers and people did not follow those old members?
were the honest people who were solidly prepared by Manyawar Kanshi Ram
Saheb through cadre camps. Cadrization is the only way to prepare
missionary workers and society. Saheb, with his team of missionary
cadres, was able to create new leadership. He went on to start DS-4 and
finally BSP on April 14, 1984. The workers and society remained with the
movement only because they were prepared through the means of
cadrization. Saheb had rejuvenated the Ambedkarite movement only by
conducting cadres.
Kanshi Ram Saheb launched the political party, namely, Bahujan Samaj
Party on April 14, 1984. We, by following the footsteps of our
ancestors and guidance of Manyawar Kanshi Ram Saheb, are able to form
our own government for four times in Uttar Pradesh in the past. As the
result, we are able to improve the socio-economic condition of our
people in Uttar Pradesh. We are able to secure the constitutional rights
of our people. We are also able to build memorials, statues and parks
in the honor of our ancestors. But we could not succeed to form our
government in other states. As the result, atrocities against our people
are continuing unabatedly. Exploitation of the poor has not been ended.
government in other states has helped the BJP to defeat us in Uttar
Pradesh. They found that BSP is strong only in UP and not in other
states and hence they thought that if they could finish us in UP, BSP
will die a natural death in all other states. That is how they focused
their entire strength to defeat us in UP. However, they could not win
through fair means. They had to resort to fraudulent way of tampering
the electronic voting machines (EVMs) to defeat us.
company had used the EVMs in 2014 itself to win the General Election. We
thought that it was the mandate against the scams-ridden and
scandals-tainted rule of Congress. But the election results of the five
states held in March 2017 have exposed the EVM scandal of BJP. They
could not win in Punjab, Uttarkhand, Goa and Manipur. In Goa and
Manipur, Congress party got lead over the BJP. But BJP leaders have
managed the other MLAs form their governments. In Uttarkhand, it was the
internal quarrel of the Congress that gave a lead to the BJP. In
Punjab, the anti-incumbency factor of Akali Dal gave the victory to
Congress. BJP, being the partner of Akali Dal, lost the election. In all
the above four states, they did not tamper with the EVMs and the
results were on the expected lines. But in Uttar Pradesh, nobody
expected that BJP would get such a huge margin of victory. The senior
bureaucrats of UP, who are usually the first to know the results in
advance, were making preparations to welcome the BSP Government. They
were utterly surprised when the results were announced. Ms mayawati,
seeing the trend of results late in the morning, went to the press and
exposed the EVM fraud. Later on, we also launched nation-wide struggle
against the fraud of EVMs and legal battle to get the VVPAT incorporated
with EVMs. Thus, we are confronting the BJP at every step.
Mischief in Saharanpur: It is to be understood that we are the only one
who are challenging the RSS agenda of BJP rulers during the past three
years. Be it the death of Rohit Vemula in Hyderabad University, attack
against Dalits in Una of Gujarat, Vyapam scandal of Madya Pradesh or
lynching of Muslims in Dadri, Ms mayawati vehemently opposed and exposed
them in the Rajya Sabha. Hence, the BJP leaders had been hatching
plans to choke our voice. They are planning to isolate BSP from other
communities and limit us only to SC/STs. That is why they managed to
create clashes between SC/STs and the Jat community in Saharanpur. They
are also able to use a SC/ST organization in their conspiracy. She
clearly understood the game-plan of BJP behind the Saharanpur clashes.
She decided to expose them in the Parliament. When she gave the notice
to speak on the Saharanpur issue in the Rajya Sabha on July 18, 2017,
they were afraid that their mischief would get exposed and hence they
did not allow her to speak. Even the ministers also joined the chorus to
prevent my speech. She went to the Parliament to give voice to the
aspirations of people and find redresses to their woes. The issue of
Sabbirpur in Saharanpur is a very serious one in which a Scheduled
Caste was killed, several others were injured and their houses were
burnt. If she was not allowed to do justice to her aggrieved people and
not able to protect them, why should she remain in the Parliament? BJP
people may try to silence her. But she, being Babasaheb’s daughter and
Kanshi Ram Saheb’s disciple, cannot be silenced by anyone.
Mayawati decided to resign my Rajya Sabha membership as Babasaheb
Ambedkar did in 1951.she, after quitting the Rajya Sabha seat, have also
decided to tour the whole country to prepare our people and strengthen
our movement in every state. We must put an end to all kinds of
exploitations by forming our government.
Success of our Movement: The BJP has become strong not because of its
own strength, but because of the failure of other parties. Presently,
you may be thinking that we can succeed if we join the UPA / Congress
and other parties. These parties are in such pitiable conditions that
they cannot be of any use to us. We must achieve the success on our own
strength without depending on any other party. In fact, only we can
challenge and defeat the casteist, communal and pro-capitalist BJP.
Other than BSP, no other party has got the determination and morality to
challenge BJP. Do not lose your faith in the success of our movement.
Do not lose your heart in the face of odd situations. Our ancestors had
faced much more tough situations, but they did not lose heart. Babasaheb
Ambedkar and Manyawar Kanshi Ramji were neither disappointed nor did
they get discouraged when they faced severe challenges and setbacks.- Ms
Mayawati said
Behanji Ms Mayawati’s clarion call to the BSP workers
the prime reason for the landslide victory of the BJP in the Uttar
Pradesh elections is due to tampering with the EVMs. “How come the BJP
managed to win in Muslim bastions across the State? Did the EVMs not
accept votes cast for other parties?”where she has a valid point in her allegations.—Mayawati wondered.
at this juncture. The BJP had not even offered a single seat to Muslims
to contest the elections and yet the party has won many seats from the
Muslim-dominated constit-uencies. The Congress has supported the BSP
leader’s demand for a probe into the EVMs along with the Samajwadi
Party, Laloo Prasad Yadav and others. “Whether her doubts are founded or
unfounded, it is a matter to be addressed by the Election Commission in
order to erase all doubts about the integrity, honesty and impartiality
of the electoral process which is intrinsic to uphold the democratic
traditions of our country.
very fact that the EVMs have to be replaced is in itself a clear proof
that the EVMs are tampered by the Murderers of democratic institutions
(Modi) to win elections.
CJI Sathasivam had committed a grave error of judgement by ordering
that the EVMs have to be replaced in a phased manner instead of ordering
to use Ballot Papers.
the present CJI must order for dissolving the Central and all stat
governments selected by these fraud EVMs and go for fresh polls with
Ballot Papers to save Universal Adult Franchise and Democracy as
enshrined in our marvelous modern Constitution which negated by the
fraud EVMs.
softwareand its source code is manufactured by foreign countries whih
is not even shared with the ECI. That being the case it is ridiculous
forthe CEI to challenge the common voters to challenge the tampering of
the fraud EVMs without making the software and the source code public
which is the right of the voters of a Democratic country.
Karnataka
BSP demands use of ballot paper in Assembly polls
Machine tampering in the Uttar Pradesh elections, has now asked the
Election Commission of India to use traditional ballot papers in the
upcoming Assembly polls in Karnataka.
conference here on Saturday, Marasandra Muniyappa, State Coordinator and
party’s Karnataka in-charge, alleged that EVM tampering by the
Bharatiya Janata Party was the only reason for his party’s defeat in
Uttar Pradesh.
in elections as there was a possibility of tampering. It is EVM
tampering alone that led to our defeat in Uttar Pradesh. Tampering was
not done in Punjab, Goa, Manipur and Uttarakhand that also went to the
polls with Uttar Pradesh. It was done only in Uttar Pradesh as it had
become an issue of prestige for BJP to record a victory there,” he said.
He added that his party approached the court as it had sufficient
evidence to establish EVM tampering, he said.
confidence of winning at least 25 seats in the elections in Karnataka.
“We were in second or third place in five constituencies in the last
election. We have built party structures at grassroots level and
expanded our mass base in many constituencies,” he said.
Prime Minister Narendra Modi for hailing Dr. B.R. Ambedkar in words and
taking “anti-Ambedkarite stance” in deeds, Mr. Muniyappa said that BJP
was a party of “anti-people and pro-corporate classes.” “The BJP has
always been against the poor people of this country. Dalits, backward
classes, minorities and other oppressed sections have suffered a lot
under its rule. Dalits and Muslims are being killed in the name of
protecting cows. It was the party that had led agitations against Mandal
Commission’s reconditions for reservations to Backward Classes,” he
said.
India’s EVMs were vulnerable to fraud though the Election Commission of
India has spoken of India’s EVMs as “infallible” and “perfect”.
“Electronic Voting Machines used around the world have been shown to
suffer from serious security problems,” they had opined. According to
them, “India’s machines had never been subjected to credible independent
research. The Election Commission’s two expert committee reports were
rather minimal and were performed by scientists with no apparent
electronic voting security credentials. These studies were conducted
without access to the machines’ source code and relied on presentations
and site visits with the manufacturers.”
machine and had demonstrated working attacks. The study had found that
an attacker with brief access to EVMs can tamper with votes and
potentially change election outcomes. They had demonstrated two attacks
that involved physically tampering with the EVMs’ hardware. First, they
had shown how dishonest election insiders or other criminals could alter
election results by replacing parts of the machines with malicious
look-alike parts. Such attacks could be accomplished without the
involvement of any local poll official. Second, they showed how
attackers could use portable hardware devices to change the vote-records
stored in the machines. This attack could be carried out by local
election officials without being detected by the national authorities or
the EVM manufacturers. Safeguards against these attacks are either
absent or woefully inadequate in the country.7
EVM component so that the manipulation is only performed after voting
has been going on for a long time, or if the total number of votes is in
hundreds. That way, simple mock polls will show the proper results, but
all the final election results will be manipulated.
scrutiny of the security of EVMs doesn’t make them secure. “There are
more than 1.4 million EVMs in India, and criminal attackers would likely
have less difficulty getting access to a machine than we did. Unlike
actual criminals, we are working to inform the public about the security
problems we found.”8
are liable to be manipulated. Whether they have been manipulated or not
is to be found out through verification. If they are, then there would
be the larger questions of democracy and what its implications would be
for the people.
http://bestanimations.com/Animals/Mammals/Elephants/Elephants.html
Bahujan Samaj Party Factsheet |
|
---|---|
Election symbol | |
Founded on | April 14, 1984. 33 years ago |
Founder | Kanshi Ram |
Present prominent leaders of BSP | Kumari Mayawati |
President of BSP | Kumari Mayawati |
Vice President | Anand Kumar |
Political Position | Centre left |
Philosophy | Human rights, Social equality, Secularism, Social justice, Self respect |
Party type | National Party |
Colour | Blue |
Seats in Lok Sabha | 0 out of 545 |
Seats in Rajya Sabha | 5 out of 245 |
Head office address | Party-12 , Rakab Ganj Road. Connaught Place, New Delhi -110001 |
Phone no. | (011) 23358219 |
Official website | http://www.bspindia.org/ |
Party Name | Acronym | Symbol | Image |
Bahujan Samaj Party | BSP | Elephant* | |
Bharatiya Janata Party | BJP | Lotus | |
Communist Party of India | CPI | Ears of Corn and Sickle | |
Communist Party of India (Marxist) | CPI(M)/CPM | Hammer, Sickle and Star | |
Indian National Congress | INC /Congress | Hand(Open Palm) | |
Nationalist Party of India | NCP | Clock | |
Rashtriya Janata Dal | RJD | Hurricane Lamp (Lantern) |
http://www.authorstream.com/Presentation/Yatender567-1328970-democratic-politics/
DEMOCRATIC POLITICS POLITICAL PARTIES
Objectives * Understand the
vital role of struggle in the expansion of democracy. * Analyse party
systems in democracies. * I ntroduction to major political parties in
the country. * Analyse the role of social movements and non –party
political formations.
Meaning,
A political party is an organized group of citizens who profess to
share the same political views and who by acting as a political unit,
try to control the government. - GILCHRIST CHARACTERISTICS
of Political Parties ( I ) An organized group of persons ( II )
Similar views on political and economic problems of the country ( III )
Aim to control the government by constitutional and peace means ( IV )
Their aim is to promote national interest and not any sectional interest
FUNCTIONS
OF POLITICAL PARTIES They educate the masses, through their meetings
and propaganda , about the various problems facing the country at a
particular time. They helps in the formation of public opinion. 2. They
fight elections and try to get the maximum number of their candidates
elected. 3. The party which gets an absolute majority in the
legislature, forms the government and runs the administration of the
country. 4. Other parties form the opposition. They criticise the wrong
policies of the government and check it form becoming despotic. 5.
Political parties give political education to the people. 6. They serve
as a link between the government and the people. 7.They serve as a link
between the Legislature and Executive organs of Government.
CONDITIONS
FOR NATIONAL POLITICAL PARTY Through an order issued on December 2,
2002 by Election Commission If the party secures 6% of the valid
votes polled in any four or more states in the lasts Lok Sabha
election or Assembly election in four states ; and in addtion it wins at
four seats in Lok Sabha from any one or more states. OR It wins at
least 2% seats in Lok Sabha (11 Seats in the existing Lok Sabha which
543 members ) and these members are elected from at least there states.
MAJOR
NATIONAL POLITICAL PARTIES National Party Symbol 1.Bhartiya Janta
Party Lotus ( BJP ) 2.Bahujan Samaj Party Elephant ( BSP )
3.Communist Party of Ears of corn India ( C PI )
and sickle 4.Communist Party of Hammer, Sickle India ( C
PM ) and Star 5.Indian National Congress Hand (Congress- I )
6.Nationalist Congress Clock Party ( NCP )
REGIONAL
POLITAL PARTIES IN INDIA PARTY RESERVED SYMBOL Assam Gan
Parishad Elephant Telugu Desam Party Bicycle DMK
Rising Sun All-India Anna DMK Two Leaves Shiv Sena
The Bow and Arrow National Conference Plough Shiromani Akali
Dal Scales Rastriya Janta Dal Lalten Samajwadi Party
Cycle
CHARACTERISTICS
OF INDIAN PARTY SYSTEM Absence of Specific Constitutional Provision
- Article 19(C) All citizens shall have the right to form associations
or unions. Multiple Party system – In 2006 – national parties -6;
regional parties -35, non – recognised parties – 612, End of one
Dominant Party System - Rise of Effective Opposition Party - Independent
Members - Lack of Continuous Contact with the Masses - Personality
Cult - Absence of Clear-cut Ideology - Criminalisation of Politics –
Existence of many Cummunal and Regional Parties - -
ROLE
OF SOCIAL MOVEMENTS IN POLITICS Peasant movements Trade Union
Movement Women’s Movement in India Backward Class Movement in India
It is only after Mayawatiji exposed the EVMs scam the whole world got awakened.
Again if Mayawatiji directs the most intelligent cadres starting
from state to booth level to go to the voters with Ballot Papers
consisting names and symbols of all the national and state level
political parties to request the voters to vote for the party they like.
That way people can choose their party in a free and fair manner. This
will be a list system of elections to vote for party and not for
individuals. The Concerned party can nominate the representatives on the
basis of how many voters each cadre had contacted. The results after
counting the votes could be made public through social media and media
who support democracy.
Tilak taraju aur talwaar
Inko maaro jute chaar
(Mayawati slogan during 1990)
“Chalega Haathi Udegi dhool, na rahega punja na rahega phool” (When the elephant walks triumphantly, neither the hand (congress) nor the flower (BJP) survives).
“Naagnaath Saapnaath” ( both are poisonous snakes) BSP describing BJP
and Congress ‘Vote se lenge PM/CM, arakshan se lenge SP/DM’ (we will win
PM/CM with vote, SP/DM with reservation. “Chad gundon ki chhati par,
mohar laga do haathi par” ( Crush teh chest of goondas and vote the
elephant) Mayawati used this slogan in 2007 elections. “UP hui hamari
hai, ab dilli ki baari hai” ( UP is ours, now its Delhi turn next) after
UP assembly elections in 2007……aiming for national elections for
power in NEW DELHI. ‘Baba Saheb Mission Tera, Kanshi Ram Karenge Pura’
.Later changed to ‘Baba Saheb Mission Tera, Behenji Karenge Pura’.
BSP Ki Kya Pehchan, Neela Jhanda Haathi Nishan’.
‘Pathar Rakh Lo Chaati Par, Button Dabao Haathi Par’.
संसद में ईवीएम घोटाले पर मायावती का सनसनीखेज बयान/MAYAWATI ON EVM IN PARLIAMENT
Again if Mayawatiji directs the most intelligent cadres starting
from state to booth level to go to the voters with Ballot Papers
consisting names and symbols of all the national and state level
political parties to request the voters to vote for the party they like.
That way people can choose their party in a free and fair manner. This
will be a list system of elections to vote for party and not for
individuals. The Concerned party can nominate the representatives on the
basis of how many voters each cadre had contacted. The results after
counting the votes could be made public through social media and media
who support democracy.
(https://www.britannica.com/
party-list system, a method of voting for several electoral candidates, usually members of the same political party, with one mark of the ballot. It is used to elect the parliaments of many western European countries, including Switzerland, Italy, the Benelux countries, and Germany. Electors vote
for one of several lists of candidates, usually prepared by the
political parties. Each party is granted seats in proportion to the
number of popular votes it receives. There are several rules for
computing the number of seats awarded to a party, the best known being
the “d’Hondt rule” and the “largest-remainder rule.” Seats are usually
awarded to candidates in the order in which their names appear on the
lists. Although ordinarily the list system forces the voters to cast
their votes for parties rather than for individual candidates, a number
of variations on the system permit voter preferences for individuals to
be taken into account. The Swiss system, one of the most extreme
variations, is marked by panachage, the ability of the voter to mix candidates from several party lists if he so desires.)
Napolean
had once said that ” I can face two battalions but not two scribes”.
Now you can see such scribes only in social media such as Facebook,
WhatsApp, Twitter, websites, blogs, SMSes and those who send block
emails etc.,
A significant number of Indian voters are illiterate, so
Indian elections use symbols on ballot papers (designed such that the
texts about candidates & party names are secondary). This ensures
that voters to make the choice that they intended to.
Yes!
It is only under the able leadership of our Maha Mayawatji who joined
the Ambedkarite movement when Kanshi Ram Saheb was organizing the
employees under the banner of BAMCEF. Seeing her dedication
to the movement and capabilities, he started encouraging her. But the
senior members could not tolerate it. They began opposing
Saheb arguing, “How can you project a most junior person ignoring
seniors like us? If you continue to project her too much, we will leave
the organization”. Kanshi Ramji replied them sternly saying, “If you are
thinking to leave tomorrow, it is better for you to leave today itself.
Why postpone it?” All these old members, who are mostly from
Maharashtra and Punjab, left the movement even before Saheb launched
BSP. They went out of BAMCEF and formed their own BAMCEF outfit. They
had even got it registered. Today there are several outfits of BAMCEF
and nobody knows how many outfits are there. Our people have not gone
with them. These seniors went alone and remained alone, but the people
and workers have remained with the movement. Nobody got disturbed over
their exit. Do you know why the workers and people did not follow those
old members?
Those were the honest people who were solidly prepared by
Manyawar Kanshi Ram Saheb through cadre camps. Cadrization is the only
way to prepare missionary workers and society. Saheb, with his team of
missionary cadres, was able to create new leadership. He went on to
start DS-4 and finally BSP on April 14, 1984. The workers and society
remained with the movement only because they were prepared through the
means of cadrization. Saheb had rejuvenated the Ambedkarite movement
only by conducting cadres.
As
dreamt by Babasaheb Dr. Ambedkar, Manyawar Kanshi Ram Saheb
launched the political party, namely, Bahujan Samaj Party on April 14,
1984. We along with the able leadership of Ms Mayawatiji , by following
the footsteps of our ancestors and guidance of
Manyawar Kanshi Ram Saheb, were able to form our own government for four
times in Uttar Pradesh in the past. As a result, we were able to
improve the socio-economic condition of our people in Uttar Pradesh. We
were able to secure the constitutional rights of our people. We were
also
able to build memorials, statues and parks in the honor of our
ancestors. Ms Mayawatiji became eligible to become the Prime Minister
with her best governance. This was not tolerated by the casteist, communal and pro-capitalist rulers and as the people
stood solidly behind her they started tampering the EVMs to defeat her.
Also we could not succeed to form our government in other
states. As the result, atrocities against our people are continuing
unabatedly. Exploitation of the poor has not been ended.
Negating the Universal Adult Franchise BJP started Tampering of EVMs: BSP’s failure to form its own
government in other states has helped the BJP to defeat it in Uttar
Pradesh. They found that BSP is strong only in UP and not in other
states and hence they thought that if they could finish BSP in UP, BSP
will die a natural death in all other states. That is how they focused
their entire strength to defeat BSP in UP. However, they could not win
through fair means. They had to resort to fraudulent way of tampering
the electronic voting machines (EVMs) to defeat BSP.
BJP and company had used the EVMs in 2014 itself to win the
General Election. BSP thought that it was the mandate against the
scams-ridden and scandals-tainted rule of Congress. But the election
results of the five states held in March 2017 have exposed the EVM
scandal of BJP. They could not win in Punjab, Uttarkhand, Goa and
Manipur. In Goa and Manipur, Congress party got lead over the BJP. But
BJP leaders have managed the other MLAs form their governments. In
Uttarkhand, it was the internal quarrel of the Congress that gave a lead
to the BJP. In Punjab, the anti-incumbency factor of Akali Dal gave the
victory to Congress. BJP, being the partner of Akali Dal, lost the
election. In all the above four states, they did not tamper with the
EVMs and the results were on the expected lines. But in Uttar Pradesh,
nobody expected that BJP would get such a huge margin of victory. The
senior bureaucrats of UP, who are usually the first to know the results
in advance, were making preparations to welcome the BSP Government. They
were utterly surprised when the results were announced. I, seeing the
trend of results late in the morning, went to the press and exposed the
EVM fraud. Later on, we also launched nation-wide struggle against the
fraud of EVMs and legal battle to get the VVPAT incorporated with EVMs.
Thus, we are confronting the BJP at every step.
When
the BJP says that even in 2019 Lok Sabha elections the same EVMs will
be used and entire EVMs replacement with VVPAT will not be possible
because of the cost of Rs 5000 crore and the paid media conducting
pre-poll and opinion polls always in favour of BJP, it will be the right
thing for BSP cadres to go for requesting the voters to vote in Ballot
papers to save Universal Adult Franchise as guaranteed by our Modern
Constitution and save democracy. Today it is possible with the online
availability of Voters list and all the details to conduct polls with
Ballot Papers.
When Ms Mayawatiji took over the charge of party’s president post, she had faced
toughest time of her life. The old leaders such as Phulsingh Barayya and
Davuram Ratnakar betrayed the movement by playing in the hands of other
parties. But she was not disappointed. She carried ahead the movement all
alone. She always enjoyed her work. She wants the cadres must also do their work with great
joy. She askes “Do not think that success brings us joy. On the other hand it is
the joy that brings us succes. We must carry our struggles with great
celebration and bliss. The present situation may look very critical and
depressing. But we can convert this situation to our advantage by our
determination and hard work. We should never think
that ‘why should I work when I would not be getting any benefit?’ We are
already reaping the benefits of struggles of our ancestors. We must now
work for the benefit of our future generations. If we fail to do our
duty, our children will be forced to become slaves in future.”Napolean
had once said that ” I can face two battalions but not two scribes”.
Now you can see such scribes only in social media such as Facebook,
WhatsApp, Twitter, websites, blogs, SMSes and those who send block
emails etc.,
Yes!
It is only under the able leadership of our Maha Mayawatji who joined
the Ambedkarite movement when Kanshi Ram Saheb was organizing the
employees under the banner of BAMCEF. Seeing her dedication
to the movement and capabilities, he started encouraging her. But the
senior members could not tolerate it. They began opposing
Saheb arguing, “How can you project a most junior person ignoring
seniors like us? If you continue to project her too much, we will leave
the organization”. Kanshi Ramji replied them sternly saying, “If you are
thinking to leave tomorrow, it is better for you to leave today itself.
Why postpone it?” All these old members, who are mostly from
Maharashtra and Punjab, left the movement even before Saheb launched
BSP. They went out of BAMCEF and formed their own BAMCEF outfit. They
had even got it registered. Today there are several outfits of BAMCEF
and nobody knows how many outfits are there. Our people have not gone
with them. These seniors went alone and remained alone, but the people
and workers have remained with the movement. Nobody got disturbed over
their exit. Do you know why the workers and people did not follow those
old members?
Those were the honest people who were solidly prepared by
Manyawar Kanshi Ram Saheb through cadre camps. Cadrization is the only
way to prepare missionary workers and society. Saheb, with his team of
missionary cadres, was able to create new leadership. He went on to
start DS-4 and finally BSP on April 14, 1984. The workers and society
remained with the movement only because they were prepared through the
means of cadrization. Saheb had rejuvenated the Ambedkarite movement
only by conducting cadres.
As
dreamt by Babasaheb Dr. Ambedkar, Manyawar Kanshi Ram Saheb
launched the political party, namely, Bahujan Samaj Party on April 14,
1984. We along with the able leadership of Ms Mayawatiji , by following
the footsteps of our ancestors and guidance of
Manyawar Kanshi Ram Saheb, were able to form our own government for four
times in Uttar Pradesh in the past. As a result, we were able to
improve the socio-economic condition of our people in Uttar Pradesh. We
were able to secure the constitutional rights of our people. We were
also
able to build memorials, statues and parks in the honor of our
ancestors. Ms Mayawatiji became eligible to become the Prime Minister
with her best governance. This was not tolerated by the casteist, communal and pro-capitalist rulers and as the people
stood solidly behind her they started tampering the EVMs to defeat her.
Also we could not succeed to form our government in other
states. As the result, atrocities against our people are continuing
unabatedly. Exploitation of the poor has not been ended.
Negating the Universal Adult Franchise BJP started Tampering of EVMs: BSP’s failure to form its own
government in other states has helped the BJP to defeat it in Uttar
Pradesh. They found that BSP is strong only in UP and not in other
states and hence they thought that if they could finish BSP in UP, BSP
will die a natural death in all other states. That is how they focused
their entire strength to defeat BSP in UP. However, they could not win
through fair means. They had to resort to fraudulent way of tampering
the electronic voting machines (EVMs) to defeat BSP.
BJP and company had used the EVMs in 2014 itself to win the
General Election. BSP thought that it was the mandate against the
scams-ridden and scandals-tainted rule of Congress. But the election
results of the five states held in March 2017 have exposed the EVM
scandal of BJP. They could not win in Punjab, Uttarkhand, Goa and
Manipur. In Goa and Manipur, Congress party got lead over the BJP. But
BJP leaders have managed the other MLAs form their governments. In
Uttarkhand, it was the internal quarrel of the Congress that gave a lead
to the BJP. In Punjab, the anti-incumbency factor of Akali Dal gave the
victory to Congress. BJP, being the partner of Akali Dal, lost the
election. In all the above four states, they did not tamper with the
EVMs and the results were on the expected lines. But in Uttar Pradesh,
nobody expected that BJP would get such a huge margin of victory. The
senior bureaucrats of UP, who are usually the first to know the results
in advance, were making preparations to welcome the BSP Government. They
were utterly surprised when the results were announced. I, seeing the
trend of results late in the morning, went to the press and exposed the
EVM fraud. Later on, we also launched nation-wide struggle against the
fraud of EVMs and legal battle to get the VVPAT incorporated with EVMs.
Thus, we are confronting the BJP at every step.
When
the BJP says that even in 2019 Lok Sabha elections the same EVMs will
be used and entire EVMs replacement with VVPAT will not be possible
because of the cost of Rs 5000 crore and the paid media conducting
pre-poll and opinion polls always in favour of BJP, it will be the right
thing for BSP cadres to go for requesting the voters to vote in Ballot
papers to save Universal Adult Franchise as guaranteed by our Modern
Constitution and save democracy. Today it is possible with the online
availability of Voters list and all the details to conduct polls with
Ballot Papers.
When Ms Mayawatiji took over the charge of party’s president post, she had faced
toughest time of her life. The old leaders such as Phulsingh Barayya and
Davuram Ratnakar betrayed the movement by playing in the hands of other
parties. But she was not disappointed. She carried ahead the movement all
alone. She always enjoyed her work. She wants the cadres must also do their work with great
joy. She askes “Do not think that success brings us joy. On the other hand it is
the joy that brings us succes. We must carry our struggles with great
celebration and bliss. The present situation may look very critical and
depressing. But we can convert this situation to our advantage by our
determination and hard work. We should never think
that ‘why should I work when I would not be getting any benefit?’ We are
already reaping the benefits of struggles of our ancestors. We must now
work for the benefit of our future generations. If we fail to do our
duty, our children will be forced to become slaves in future.”
Ms Mayawatiji is Maha Mayawati Ji. She is more than a Prime Minister. She is Noble, an Arahanth directs:
You have to mobilize funds for the above programs and also for the elections on your own.
• Now that we are increasing the pace of our movement in a greater
speed, we must mobilize more funds to achieve greater success. Ours is a
self-respect movement.
Self-respect movement can succeed only with
self-help. We are not taking funds from business houses and corporate
companies. Collecting money through membership is one source for us. Now
we must restart the collection of funds on my birthday every year as we
were doing earlier. With these two sources, we can manage our party
activities. If it is
okay, then you must declare your contributions now. (Office-bearers of
every state stood up and declared their respective contribution.
Tamilnadu and Karnataka office-bearers declared to contribute Rs. 25
lakh each ( Bangalore Zone (Karnataka, Tamilnadu, Kerala, Puducherry) – Nov. 26, 2017.
Zonal
Meeting of Karnataka,Tamilnadu, Puducheri and kerala BSP State Office
Bearers meeting held at BSP Head Office on 29-8-2017 resolved to
mobilise cadres for Ms Mayawati’s meet on 26th Novemenr 2017 and for the
2018 Karnataka elections. Sarva Sri Ambeth Rajan Ex MP (rajya Sabha),
National Treasurer , BSP Dr Ashok Sidharth Rajya Sabha member and Madhya
Pradesh, Karnataka, In-Charge, Gopinath ji Tamil nadu, Puducheri,
Kerala Co-Ordinator Marasandra Muniappa, National Executive Member and
Karnataka State Co-Ordinator, N Mahesh, Karnataka President, Armstrong
Tamilnadu President, S Murthu Puducheri President, and President Kerala
spoke
Kamalaban, R Muniappa, Salma Nahida, Lakshminarayan were on the stage. Ms lakshmi Gopinath organised the zonal meet.
Ambeth Rajan said when he came to Karnataka along with Dadasaheb
Manyawar Kanshiramji for the first time, Kanshramji said that one day
BSP will rule karnataka State and that day is now nearing.
Ashok Sidharth ji rendered a very good speach akin to the one he made in the video interview he gave:
[7:51
AM, 8/29/2017] +91 97407 22317: के साथ खड़ी है| Bsp stand with dipress
classesStory By- Dalit Dastak Editor- Gajendra Jatav Report- Ashok Das
Camera man- Sonu https://www.facebook.com/dalit
https://www.youtube.com/c/dali
[7:51 AM, 8/29/2017] +91 97407 22317: https://youtu.be/GoHhLt
. Kerala leaders declared Rs. 10 lakhs and Puducherry leaders
declared Rs. 2 lakhs). These funds must be collected before Dec. 31 and
deposited at the Central Office in the first week of Jan. 2018. No
receipt books to be printed. If it is printed, the responsible persons
will be expelled from the party. Funds must be collected through
registers in the name of Jankalyan Diwas. Similarly, you must also
deposit the membership money with the Central Office as and when you
enroll the members.
• Collection of funds on the eve of
my birthday must continue in future, whether I am alive or not. It must
become a tradition for the Bahujan Samaj to collect money for running
the movement.
Are you ready to take over the challenges?
All
the information related to the Techno-Politico-Socio Transformation and
Economic Emancipation Movement is simultaneously share in Facebook,
WhatsApp and thousands of Emails sent to all people who are Awakened One
with Awareness.
Today’s
Technology can store all the components
of Aircrafts/ships along with their analyses. Storage is not a problem.
So happily share the information on 26th November 2017 and for the 2018
Assembly elections to build up the Movement. When the BJP misuses the
high-tech to tamper the fraud EVMs to win elections and the media
conducting pre-poll and opinion polls, the BSP Cadres who are the best
in the world can make the best use of the high-tech even conduct
parallel polls with paper ballots by approaching the voters to vote for
the National and state parties in a free and fair manner. The result
will be in favour of BSP and the BJP will not even get 1% votes.
to find detailed originally formated
Part List of all Karnataka Assembly Constituencies
with the problems and public grievances existing in all the assemblies
and
ONLINE INTERNATIONAL MISSION
MASTER KEY FOR BSP
and
till
The Supreme Court orders for dissolving the Central and the state
governments selected by these fraud EVMs and go for fresh polls with
paper ballots. Then the BJP will not even get 1% of the votes polled. In
Uttar Pradesh Panchayat Polls with paper ballots the BSP won majority
of the seats while it lost in 2014 Lok Sabha elections and the Assembly
elections which is nothing but a practice of untouchability requiring
punishment to the ex CJI, ex CEC, Modi and Yogi under atrocities act to
save equality, liberty and fraternity as enshrined in our Modern
Constitution.
from
INSIGHT-NET - FREE Online Tipiṭaka Research & Practice University
and related NEWS through http://sarvajan.ambedkar.org in
105 languages
Google’s free service instantly translates words, phrases, and web pages between English and over 105 other languages.
using
https://translate.google.coman
Render correct translation in your mother tongue for this google translation to attain Eternal Bliss as Final Goal
Focus
on strengthening Bahujan Samaj party at Booth Level as the Movement of
Techno-Politico-Socio Transformation and Economic Emancipation Movement
of Babasaheb Dr BR Ambedkar, Dadasaheb Manyawar Kanshiramji and bahen Ms
Mayawati as started gaining momentum making the best use of the part
list and the voters list for 26th Nov 2017 and 2018 assembly election
events.
Points to awaken the people of this country to save Democracy:
https://www.youtube.com/watch?v=QXlMHtqUwMo
https://www.youtube.com/watch?v=QXlMHtqUwMo
Street Music in Prague
Larry Edelman
Published on Apr 26, 2014
Scenes of street music that I recorded in Prague, Czech Republic, April 3 - 10, 2014. Another iPhone production.
Category
Music
19 Classical Czech
19 Klasická čeština
2559 Út 13. března 2018 LEKCE
Buddha Vacana
- Slova Buddhy -
Naučte se Pali online zdarma a jednoduše.
Tato
webová stránka je věnována těm, kteří chtějí lépe pochopit slova Buddhy
tím, že se učí základy jazyka Pali, ale pro ně nemají dostatek času. Myšlenka
spočívá v tom, že pokud je jejich účelem pouze umožnit číst texty Pali a
mít poctivý pocit jejich porozumění, a to i v případě, že toto chápání
nezahrnuje všechny podrobnosti o gramatických pravidlech, nemusí
skutečně utrácet čas se potýká s odrazujícím učením nudné gramatické teorie zahrnující takové věci jako početné deklinace a konjugace.
V
takovém případě se stačí omezit jen na to, aby se poučilo o významu
nejdůležitějších Pali slov, protože opakovaná zkušenost s čtením
poskytuje empirické a intuitální chápání nejčastějších větových
struktur. Mohou se tak stát autodidacty, volit si čas, trvání, frekvenci, obsah a hloubku vlastního studia.
Jejich
chápání Buddhy Vacana se stane mnohem přesnější, neboť se bez námahy
učí a zapamatovávají slova a důležité vzorce, které jsou základem
Buddhovy výuky, cestami pravidelného čtení. Jejich učení a inspirace, které z nich získají, se zvětší, protože jejich vnímavost k poselstvu Učitele se zlepší.
Odmítnutí odpovědnosti: Tato webová stránka je vytvořena autodidaktem a je určena pro autodidacty. Webmaster nesleduje žádný oficiální kurz Pali a není zde tvrzení, že zde uvedené informace jsou zcela bez chyb. Ti, kteří chtějí akademickou přesnost, mohou zvážit spojení s formálním kurzem Pali. V případě, že si čtenáři všimnou nějaké chyby, webmaster bude vděčný,
pokud o tom nahlásí prostřednictvím poštovní schránky uvedené pod
položkou “Kontakt”.
En Français:
Vyhledávání na těchto stránkách
Sutta Piṭaka -Digha Nikāya
DN 9 -
Poṭṭhapāda Sutta
{výňatek}
- Otázky Poṭṭhapādy -
Poṭṭhapāda se ptá na různé otázky, které reagují na povahu Sañny.
Poznámka: prosté texty
http://www.buddha-vacana.org/suttapitaka.html
Sutta Piṭaka
- Košík diskurzů -
[sutta: diskurz]
Sutta Piṭaka obsahuje podstatu Buddhovy výuky týkající se Dhammy. Obsahuje více než deset tisíc suttů. To je rozděleno do pěti sbírek s názvem Nikāyas.
Dīgha Nikāya
[dīgha: long] Dīgha Nikāya shromažďuje 34 nejdelších diskurzů daných Buddhou. Existují různé náznaky, že mnoho z nich je pozdní doplnění původního korpusu a pochybné autenticity.
Majjhima Nikāya
[majjhima: medium] Majjhima Nikāya shromažďuje 152 přednášek Buddhy o střední délce, které se zabývají různými záležitostmi.
Saṃyutta Nikāya
[samyutta: skupina] Saṁyutta Nikāya shromažďuje sutty podle svého tématu v 56 podskupinách nazývaných saṁyuttas. Obsahuje více než tři tisíce diskurzů s proměnnou délkou, ale obecně relativně krátká.
Aṅguttara Nikāya
[aṅg: faktor | Uttara:
dodatečná] Aṅguttara Nikāya je rozdělena do jedenácti podskupin zvaných
nipātas, z nichž každý shromažďuje diskurzy sestávající z výčtů jednoho
dodatečného faktoru oproti předchozímu nipāta. Obsahuje tisíce suttů, které jsou obecně krátké.
Khuddaka Nikāya
[Khuddha:
krátký, malý] Khuddhaka Nikāya krátké texty a je považován za složený
ze dvou stratas: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā a Jātaka tvoří starověké vrstvy, zatímco jiné
knihy jsou pozdní přírůstky a jejich pravost je spornější.
http://www.buddha-vacana.org/formulae.html
Pali vzorce
Názor,
na němž tato práce vychází, spočívá v tom, že pasáže sutt, které jsou
hlášeny jako nejčastěji opakované Buddhem ve všech čtyřech Nikájách, lze
považovat za to, co naznačuje to, co považuje za nejvhodnějšího zájmu o
jeho učení , a současně to, co představuje s nejvyšší přesností jeho skutečná slova. Osm z nich je vysvětleno v Gaṇaka-Moggallāna Sutta (MN 107) a
popisováno jako Sekha Paṭipadā nebo Cesta za jednoho pod Tréninkem,
který prakticky vede neofyt až ke čtvrté jhāně.
Sekha Paṭipadā - Cesta pro jednoho pod tréninkem
Dvanáct vzorců, které definují krok za krokem hlavní postupy předepsané Buddhem. Má zásadní význam pro každého, kdo by chtěl úspěšně pokročit, protože
obsahuje pokyny, které umožňují meditátorovi nastavit nezbytné podmínky
pro efektivní praxi.
Jednoduchý přístup:
Dīgha Nikāya
Majjhima Nikāya
Saṃyutta Nikāya
Aṅguttara Nikāya
http://www.buddha-vacana.org/sutta/digha.html
Dīgha Nikāya
- dlouhé diskurzy -
[dīgha: dlouhá]
Dīgha Nikāya shromažďuje 34 nejdelších diskurzů, které údajně předkládá Buddha.
Poṭṭhapāda Sutta (DN 9) {excerpt} - rozšířený překlad
Poṭṭhapāda se ptá na různé otázky, které reagují na povahu Sañny.
MahāpaÀnāpānassati - povědomí o dechu
Praxe ānāpānassatiho je pro Buddhu vysoce doporučována pro všechny
užitečné účely a zde můžete zcela přesně porozumět instrukcím, které
dává.
Anussati - vzpomínky
Zde je standardní popis Buddhy (≈ 140 okt.), Dhamma (≈ 90 okt.) A Sangha (≈45 okt.).
Appamāṇa Cetovimutti - Neomezené osvobození mysli
Buddha často chválí praxi čtyř apamāṇā cetovimutti, které jsou
pokládány za to, že přinášejí ochranu před nebezpečím a že jsou cestou
vedoucí k Brahmalokovi.
Arahatta - Arahantsko
Jedná se o zásobní vzorec, kterým je dosažení arahantství popsáno v suttách.
Ariya Sīlakkhandha - vznešený agregát ctnosti
Rimiková pravidla, která je třeba dodržovat bhikkhus.
Arūpajjhānā - Formální Jhānas
Zde jsou skladové vzorce popisující absorpci samādhi za čtvrtou jhānu,
která jsou v pozdní liturgii Pali označována jako arūpajjhānas.
Āsavānaṃ Khayañāṇa - Znalost zničení ásav
Znalost zničení ásav: arahantství.
Bhojane Mattaññutā - Moderování v jídle
Moderování v jídle: znalost správné výživy.
Cattāro Jhānā - Čtyři jhānas
Čtyři jhānas: mít příjemné bydliště.
Indriyesu Guttadvāratā - Dohled u vchodu do smyslových schopností
Stráž na vstupu do smyslových schopností: smyslové omezení.
Jāgariyaṃ Anuyoga - Oddanost bdění
Oddanost bdění: den a noc.
Kammassakomhi - Jsem vlastní kámo
Tento vzorec vysvětluje jeden ze základních kamenů učení Buddhy: subjektivní verze zákona příčiny a následku.
Nīvaraṇānaṃ Pahāna - Odstranění překážek
Odstranění překážek: překonání obtížných duševních stavů.
Pabbajjā - Vycházet
Vyjíždění: jak se člověk rozhodne vzdát se světa.
Pubbenivāsānussatiñāṇa - Znalost vzpomínání bývalých obytných míst
Znalost vzpomínání bývalých obytných míst: vzpomínka na minulé životy.
Satipaṭṭhāna - přítomnost povědomí
Jedná se o vzorce, kterými Buddha definuje stručně, co jsou čtyři satipaṭṭhānas (≈33 okt.).
Satisampajañña - Vědomí a důkladné porozumění
Vědomí a důkladné pochopení: nepřetržitá praxe.
Satta saddhammā - sedm dobrých kvalit
Sedm základních vlastností, které musí absolvovat stážista, aby bylo úspěšné. Čtyři z těchto vlastností se objevují také mezi pěti duchovními indriyami a pěti balázemi.
Sattānaṃ Cutūpapātañāṇa - Znalost znovuzrození diktovaných bytostí
Znalost znovuzrození dikázavých bytostí.
Sīlasampatti - Dosažení ctnosti
Dosažení ctnosti: pečlivé dodržování pravidel Pātimokkhy.
Vivitta Senāsanena Bhajana - Reservovat na odlehlé obydlí
Volba správného místa a přijetí správného tělesného a duševního postoje je dalším podmínkou sine qua non úspěšné praxe.
http://www.buddha-vacana.org/patimokkha.html
Pātimokkha
- Pokyny Bhikkhu -
Toto jsou pokyny, které se musí každý bhikkhu dozvědět srdce v jazyce Pali, aby je mohl recitovat. Zde bude (snad) poskytnuta sémantická analýza jednotlivých pokynů.
Pārājika 1
Kdyby se někdo bhikkhu - účastnil se výcviku a živobytí bhikkhu,
aniž by se vzdálil výcviku, aniž by prohlásil svou slabost - se zapojil
do sexuálního styku, dokonce i s ženským zvířetem, je poražen a už není v
příslušnosti.
Pātimokkha
Pārājika 1
yo pana bhikkhu bhikkhūnaṃ sikkhā · s · ājīva · samāpanno sikkha · a ·
paccakkhāya du · b · balya · a · āvi · katvā metunaṃ dhammaṃ
paṭiseveyya anamaso tiracchāna · gatāya · pi, pārājiko hoti a · saṁvāso.
Kdyby se někdo bhikkhu - účastnil se výcviku a živobytí bhikkhu, aniž
by se vzdálil výcviku, aniž by prohlásil svou slabost - se zapojil do
sexuálního styku, dokonce i s ženským zvířetem, je poražen a už není v
příslušnosti.
yo pana bhikkhu Měl by nějaký bhikkhu
bhikkhūnaṃ sikkhā · s · ājīva · samāpanno účastnící se výcviku a živobytí bhikkhus,
sikkhaṃa · paccakkhāya, aniž by se vzdala výcviku,
du · b · balya · an · ‡ · katvā bez toho, aby prohlásil svou slabost
methunaṃ dhammaṃ paṭiseveyya se zapojit do sexuálního styku,
antamaso tiracchāna · gatāya · pi, dokonce i se samičím zvířetem,
pārājiko hoti a · saṁvāso. on je poražen a už v členství.
http://www.buddha-vacana.org/download.html
Stažení webových stránek
Stáhněte si web (verze Januray 2013):
Klikněte zde
http://www.buddha-vacana.org/contact.html
Kontakt
bvacana@gmail.com
Pro jakoukoli poznámku, návrh, otázku:
Neváhejte hlásit chybu, nesrovnalost, nefunkční odkaz, prázdné info · bublinu atd., Můžete se setkat. Webmaster bude vděčný.http://www.buddha-vacana.org/sutta/samyutta.html
Sutta Piṭaka
Saṃyutta Nikāya
- Utajované diskurzy -
[saṃyutta: skupina]
Diskuze Saṃyutty Nikāya jsou rozděleny podle
jejich téma v 56 saṁyuttách, které jsou sami seskupeny v pěti
vaggas.
Vibhaṅga Sutta (SN 12.2) - slovo slovem
Podrobné vysvětlení paṭicca samuppāda s definicí každé z dvanácti odkazů.
Cetanā Sutta (SN 12.38) - vylepšený překlad
Zde Buddha vysvětluje, jak cetanā, společně s rozvažováním a anusajou, působí jako základ viññāṇy.
Upādāna Sutta (SN 12.52) - vylepšený překlad
Tento
je velmi poučné poučení, které odhaluje, které psychologické
mechanismus, který člověku přináší chuť, a vysvětluje, jak to může být snadné
nahradit zdravými úvahami, aby se ho zbavili.
Puttamaṃsūpama Sutta (SN 12.63) - vylepšený překlad
Buddha nabízí čtyři impresivní a inspirativní symboly, které vysvětlují, jak by měly být považovány čtyři āhāry.
Sanidāna Sutta (SN 14.12) - vylepšený překlad
A
nádherné vysvětlení toho, jak se vnímání změní v jednání
osvícený podobností hořícího hořáku. Zůstaňte pečlivě
vědomě rozptýlit nepřátelské myšlenky!
Āṇi Sutta (SN 20.7) - slovo slovem
A
velmi důležitá věc nám připomíná Buddha: pro naše vlastní
prospěch i pro přínos generací, které přicházejí, my
musí věnovat nejdůležitější svému vlastnímu slovu, a ne tolik
kdokoli jiný předstírá v dnešní době, nebo předstíral v minulosti, že je
správný (Dhamma) učitel.
Samādhi Sutta (SN 22.5) - slovo slovem
The
Buddha nabádá své následovníky, aby se soustředili, aby mohli
praktický pohled na vznik a propadnutí pěti
agregáty, po kterém definuje to, co myslí tím, že se objeví a projde
agregátů, pokud jde o závislý původ.
Paṭisallāṇa Sutta (SN 22.6) - bez překladu
The
Buddha povzbuzuje své následovníky k tomu, aby se uklidnili, aby mohli
praktický pohled na vznik a propadnutí pěti
agregáty, po kterém definuje to, co myslí tím, že se objeví a projde
agregátů, pokud jde o závislý původ.
Upādāparitassanā Sutta (SN 22.8) - slovo slovem
Vznik a ukončení utrpení se uskutečňuje v pěti agregátech.
Nandikkhaya Sutta (SN 22.51) - slovo slovem
Jak ovládat zničení potěšení.
Anattalakkhana Sutta (SN 22.59) - slovo slovem
V této slavné suttě Buddha poprvé vysvětluje své učení o anatě.
Khajjanīya Sutta (SN 22.79) {excerpt} - slovo slovem
Tato sutta poskytuje stručnou definici pěti khandhů.
Suddhika Sutta (SN 29.1) - vylepšený překlad
Různé typy nāgas.
Suddhika Sutta (SN 30.1) - vylepšený překlad
Různé typy supaṇů (aka garudas).
Suddhika Sutta (SN 31.1) - vylepšený překlad
Různé typy gandhabby devas.
Suddhika Sutta (SN 32.1) - vylepšený překlad
Různé typy cloud devas.
Samāpattimūlakaṭhiti Sutta (SN 34.11) - vylepšený překlad
Dosažení koncentrace vs udržování koncentrace.
Pubbesambodha Sutta (SN 35.13) - slovo slovem
The
Buddha definuje to, co myslí tím, že má podnět, nevýhodu a emancipaci
případ vnitřních smyslů a pak prohlašuje, že jeho
probuzení nebylo nic víc, ani méně než pochopení.
Abhinanda Sutta (SN 35.20) - slovo slovem
Neexistuje útěk pro každého, kdo se těší na smyslové objekty.
Migajāla Sutta (SN 35.46) - vylepšený překlad
Proč
je pravá samota tak těžké najít? Buddha vysvětluje proč, bez ohledu na to
kam jdete, vaše nejvíce otravné společníci se vždy označují.
Avijjāpahāna Sutta (SN 35.53) - slovo slovem
Velmi prostý diskurz, ale přesto velmi hluboký, o tom, co vědět a vidět opustit nevědomost a vytvářet znalosti.
Sabbupādānapariññā Sutta (SN 35.60) - slovo slovem
The
Buddha, zatímco vysvětluje úplné pochopení veškeré připoutanosti,
dává hluboké a přesto velmi jasné vysvětlení: kontakt vychází z toho důvodu
tří jevů.
Migajāla Sutta Sutta (SN 35.64) {excerpt} - slovo slovem
Nějaký
neofyty (a my se často můžeme spočítat mezi nimi) někdy chtějí
věřit, že je možné potěšit smyslné potěšení bez
což způsobuje uvěznění a utrpení. Buddha učí Migajālu
že je to zcela nemožné.
Adantāgutta Sutta (SN 35.94) - slovo slovem
Tady
je jedním z těch rad, které jsou tak snadno pochopitelné
intelekt, přesto tak těžké pochopit na hlubších úrovních, protože naše
špatné pohledy neustále zasahují do procesu. Proto musíme
opakujte to často, i když se to může zdát nudné.
Sutta Piṭaka
Saṃyutta Nikāya
- Utajované diskurzy -
[saṃyutta: skupina]
Rozpravy o Saṃyutta Ni http://www.business-standard.com/…/prez-macron-sells-rafale… http://businessworld.in/…/India-France-i…/11-03-2018-143017/ 10 March, 2018
New Delhi, Mar 10 (PTI) India and France today inked an an agreement to Murderer of
The two leaders emphasised on the need for the project to generate
They also agreed to further their collaboration on transfer of “The two leaders reiterated the goal of commencing works The EDF Indian sources also said that unless the EDF is out Besides defence and space, nuclear energy is a key component of the Indo-French strategic partnership.
The Indo-French nuclear agreement was signed in 2008 and it was decided Once installed, the Jaitapur project will be the largest nuclear power plant in the world, with a total capacity of 9,600 MW.
The two sides also welcomed the understanding shared on the enforcement “The understanding is based In the past, the foreign players have raised concerns over the civil liability law in the country. Modi thanked Macron for France’s leadership that led to India’s membership of the Wassenaar Arrangement. He also thanked France for supporting India’s membership to the Australia Group.
India is already a member of the Missile Technology Control Regime France is one of the strong votaries for India’s inclusion “In order to further strengthen global Disclaimer: This story has not been edited by BW staff and is auto-generated from a syndicated feed. https://timesofindia.indiatimes.com/…/articles…/63249994.cms India, France ink pact to expedite work on Jaitapur nuclear plant 10 March, 2018
New Delhi, Mar 10 (PTI) India and France today inked an an agreement to Murderer of
The two leaders emphasised on the need for the project to generate
They also agreed to further their collaboration on transfer of “The two leaders reiterated the goal of commencing works The EDF Indian sources also said that unless the EDF is out Besides defence and space, nuclear energy is a key component of the Indo-French strategic partnership.
The Indo-French nuclear agreement was signed in 2008 and it was decided Once installed, the Jaitapur project will be the largest nuclear power plant in the world, with a total capacity of 9,600 MW.
The two sides also welcomed the understanding shared on the enforcement “The understanding is based In the past, the foreign players have raised concerns over the civil liability law in the country. Modi thanked Macron for France’s leadership that led to India’s membership of the Wassenaar Arrangement. He also thanked France for supporting India’s membership to the Australia Group.
India is already a member of the Missile Technology Control Regime France is one of the strong votaries for India’s inclusion “In order to further strengthen global Disclaimer: This story has not been edited by BW staff and is auto-generated from a syndicated feed. II. India, France ink Jaitapur N-deal but tech, tariff concerns remain AFP photo
NEW DELHI: Nuclear Power Corporation (NPCIL) and EDF of France on A statement EDF is a French All the nuclear power projects using the Areva had signed the MoU The troubles for But the more basic question for the
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Co dělá rozdíl mezi tím, kdo žije s nedbalostí a člověkem, který žije s bdělostí.
Sakkapañhā Sutta Sutta (SN 35.118) - slovo po slovu
Buddha dává poněkud jednoduchou odpověď na otázku Sakky: jaký je
důvod, proč někteří lidé dosahují konečného cíle, zatímco jiní ne?
Rūpārāma Sutta (SN 35.137) - slovo po slovu
Buddha opět pro nás vysvětluje, ještě jiným způsobem, příčinu a zastavení utrpení. Děje se přímo uprostřed toho, co děláme celý den a celou noc.
Aniccanibbānasappāya Sutta (SN 35.147) - slovo slovem
Zde jsou hardcore vipassanā instrukce zabývající se vnímáním
nestálosti pro pokročilé meditující, kteří se těší na dosažení Nibbāny.
Ajjhattānattahetu Sutta (SN 35.142) - slovo slovem
Jak zkoumání příčin vzniku smyslových orgánů, ve kterých může být
charakteristika samého sebe srozumitelnější, umožňuje přenést toto
porozumění na svůj případ.
Samudda Sutta (SN 35.229) - vylepšený překlad
Co oceán v disciplíně ušlechtilých je. Dejte si pozor, abyste se v ní nepadli!
Pahāna Sutta (SN 36.3) - vylepšený překlad
Vztah mezi třemi druhy vedan a třemi anusayas.
Daṭṭhabba Sutta (SN 36.5) - vylepšený překlad
Jak by měly být viděny tři typy vedan (pocity).
Salla Sutta (SN 36.6) - vylepšený překlad
Když
je střílel šípem fyzické bolesti, nerozumný člověk dělá věci horší tím,
že se na něj vrhne duševní úzkost, jako by byl zastřelen dvěma šípy. Moudrý člověk cítí jen jednu šípku.
Anicca Sutta (SN 36.9) - vylepšený překlad
Sedm charakteristik vedan (pocitů), které jsou použitelné i pro
ostatní čtyři khandy (SN 22.21) a každé z dvanácti vazeb paṭicca ·
samuppāda (SN 12.20).
Phassamūlaka Sutta (SN 36.10) - slovo slovem
Tyto tři typy pocitů jsou zakořeněny ve třech typech kontaktů.
Aṭṭhasata Sutta (SN 36.22) - vylepšený překlad
Buddha vysvětluje vedanům sedm různých způsobů, které je analyzují na
dvě, tři, pět, šest, osmnáct, třicet šest nebo sto osm kategorií.
Nirāmisa Sutta (SN 36.31) {excerpt} - slovo slovem
Zde můžeme pochopit, že pīti, byť často označován jako bojjhaṅga, může být někdy i akusala. Tato pasáž obsahuje také definici pěti kāmaguṇů.
Dhammavādīpañhā Sutta (SN 38.3) - vylepšený překlad
Kdo vyznává Dhammu ve světě (dhamma · vādī)? Kdo pracuje dobře (su · p · paṭipanna)? Kdo je dobře (su · gata)?
Dukkara Sutta (SN 39.16) - vylepšený překlad
Co je těžké dělat v tomto učení a disciplíně?
Vibhaṅga Sutta (SN 45.8) - slovo slovem
Zde Buddha definuje přesně každý faktor osmnásobné ušlechtilé cesty.
Āgantuka Sutta (SN 45.159) - vylepšený překlad
Jak funguje šlechtická cesta s abhiññou, která se týká různých dhammatů jako penzionu, který vítal různé druhy návštěvníků.
Kusala Sutta (SN 46.32) - slovo slovem
Všechno, co je výhodné, se spojuje v jedné věci.
Āhāra Sutta (SN 46.51) - vylepšený překlad
Buddha popisuje, jak můžeme buď “napravit”, nebo “hladovat” překážky a
faktory osvícení podle toho, jak si uplatňujeme naši pozornost.
Saṅgārava Sutta (SN 46.55) {excerpt} - vylepšený překlad
Krásná série symbolů vysvětluje, jak pět nīvaraṇů (překážek) ovlivňuje
čistotu mysli a její schopnost vnímat skutečnost tak, jaká je.
Sati Sutta (SN 47.35) - slovo slovem
V této suttě Buddha připomíná, že bhikkhus je satos a sampajānos a pak definuje tyto dva pojmy.
Vibhaṅga Sutta (SN 47.40) - slovo po slovu
Satipaṭṭhānas učil krátce.
Daṭṭhabba Sutta (SN 48.8) - vylepšený překlad
Každá z pěti duchovních indriy se říká, že je vidět ve čtyřnásobné dhamme.
Saṃkhitta Sutta (SN 48.14) - vylepšený překlad
Splnění je všechno, co musíme udělat, a to je míra našeho osvobození.
Vibhaṅga Sutta (SN 48.38) - vylepšený překlad
Zde Buddha definuje pět citlivých indriy.
Uppaṭipāṭika Sutta (SN 48.40) - vylepšený překlad
Tato sutta přitahuje zajímavou paralelu mezi zastavením pocitových schopností a následným dosažením jhānas.
Sāketa Sutta (SN 48.43) {excerpt} - vylepšený překlad
V tomto suttě Buddha uvádí, že balá a indriyas lze považovat za jednu a tutéž věc nebo za dvě odlišné věci.
Patiṭṭhita Sutta (SN 48.56) - vylepšený překlad
Existuje jeden duševní stav, díky němuž jsou všechny pět duchovních schopností zdokonalené.
Bīja Sutta (SN 49.24) - vylepšený překlad
Krásná podoba, která ilustruje, jak je základní ctnost pro praxi čtyř pravých střetů.Gantha Sutta (SN 50.102) - vylepšený překlad
Tento
sutta je založena na zajímavém seznamu čtyř “tělesných uzlů” a
podporuje rozvoj pěti duchovních sil.
Viraddha Sutta (SN 51.2) - vylepšený překlad
Ten, kdo zanedbává, zanedbává vznešenou cestu.
Chandasamādhi Sutta (SN 51.13) - vylepšený překlad
Tato sutta jasně vysvětluje význam formulací popisujících praxi iddhi · pādas.
Samaṇabrāhmaṇa Sutta (SN 51.17) - vylepšený překlad
Wether
v minulosti, v budoucnosti nebo v současnosti, kdo má nadpřirozené
mocnosti rozvinula a důsledně praktikovala čtyři věci.
Vidhā Sutta (SN 53.36) - vylepšený překlad
The
jhānům se doporučuje zbavit se tří typů domýšlivosti, které
souvisí s porovnáváním se s ostatními. Je zřejmé, že pokud
v Sangha je nějaká hierarchie, je to jen pro praktické účely,
a nemělo by být považováno za reprezentující žádnou skutečnost. to je
není zcela jasné, zda je to jedno sutta opakující se 16krát stejné
věc, nebo 16 suttů seskupených dohromady nebo 4 sutty obsahující každé 4
opakování.
Padīpopama Sutta (SN 54.8) - slovo slovem
Tady
Buddha vysvětluje ānāpānassati a doporučuje to pro různé
účelů: z opuštění hrubých nečistot, a to prostřednictvím rozvoje všech
osm jhānas.
Saraṇānisakka Sutta (SN 55.24) - vylepšený překlad
v
tento zajímavý diskurz, Buddha uvádí, že člověk ani ne
museli získat silnou důvěru v Budhu, Dhammu a Sanghu
aby se v době smrti stal vítězem proudů.
Mahānāma Sutta (SN 55.37) - vylepšený překlad
Co znamená být laickým laickým žákem, obdařeným ctností, přesvědčením, velkorysostí a rozlišovací schopností.
Aṅga Sutta (SN 55.50) - slovo slovem
Čtyři sotāpattiyaṅgas (faktory pro proud-vstup).
Samādhi Sutta (SN 56.1) - slovo po slovu
Buddha povzbuzuje bhikkhu k procvičování samādhi, protože vede k pochopení čtyř vznešených pravd v jejich pravé podstatě.
Paṭisallāna Sutta (SN 56.2) - slovo slovem
The
Buddha nabáda bhikkhu, aby praktikoval paṭisallānu, protože to vede k
pochopení čtyř vznešených pravd v jejich pravé podstatě.
Dhammacakkappavattana Sutta (SN 56.11) - slovo slovem
To je jistě nejslavnější sutta v literatuře Pali. Buddha poprvé vysvětluje čtyři ariya-saccas.
Saṅkāsanā Sutta (SN 56.19) - vylepšený překlad
The
učení čtyř šlechtických pravd, nicméně nudné se může zdát
bláznivá mysl, je ve skutečnosti velmi hluboká a mysl by mohla utrácet celý
čas vyšetřování.
Siṁsapāvana Sutta (SN 56.31) - slovo slovem
The
sutta, kde Buddha uvádí, že nemá žádný zájem
učení, které nejsou okamžitě spojeny s dosažením cíle.
Daṇḍa Sutta (SN 56.33) - vylepšený překlad
Vyjádřená podoba tyče.
—— oooOooo ——
http://www.buddha-vacana.org/sutta/anguttara.html
Sutta Piṭaka
Aṅguttara Nikāya
- Diskurzy jednoho dalšího faktoru -
[aṅg: faktor | uttara: další]
Aṅguttara Nikāya obsahuje tisíce
krátkých diskurzů, které mají zvláštní strukturu
výčty. Je rozdělen na jedenáct úseků, z nichž první se zabývá
výčty jedné položky, druhé s položkami dvou položek apod
Buddha, který nikdy nepoužil psaní, se zeptal svých posluchačů
pozorný a zapamatovat si jeho pokyny. Abych mohl dělat jeho slova
co nejjasnější a pro usnadnění tohoto zapamatování, často
představil své učení ve formě výčtů.
Nipātas
1. Ekaka Nipāta 7. Sattaka Nipāta
2. Duka Nipāta 8. Aṭṭhaka Nipāta
3. Tika Nipāta 9. Navaka Nipāta
4. Catuka Nipāta 10. Dasaka Nipāta
5. Pańcaka Nipāta 11. Ekādasaka Nipāta
6. Chakka Nipāta
—— oooOooo ——1. Ekaka Nipāta
Rūpādi Vagga (AN 1.1-10) - slovo po slovu
Existuje pět typů smyslových objektů, které překonávají mysli (většiny) lidských bytostí více než kterékoli jiné.
Nīvaraṇappahāna Vagga (AN 1.11-20) - slovo slovem
Pět dhammů, které nejúčinněji podněcují pět překážek a pět nejúčinnějších způsobů, jak je rozptýlit.
Akammaniya Vagga (AN 1.21-30) - slovo slovem
Mysl může být náš nejhorší nepřítel nebo náš nejlepší přítel.
Adanta Vagga (AN 1.31-40) - vylepšený překlad
Mysl může být náš nejhorší nepřítel nebo náš nejlepší přítel.
Udakarahaka Suttas (AN 1.45 a 46) - vylepšený překlad
Rozdíl mezi jasnou a blátivou myslí.
Mudu Sutta (AN 1.47) - vylepšený překlad
Podobná myšlenka, která je falešná.
Lahuparivatta Sutta (AN 1.48) - vylepšený překlad
Buddha, normálně tak zběhlý při hledání podobností, je zde ztracen.
Accharāsaṅghāta Peyyāla (AN 1.53-55) - slovo slovem
Cvičení dobré vůle činí hoden dárků.
Kusala Suttas (AN 1.56-73) - slovo slovem
Co produkuje a co odstraňuje zdravé a nevhodné duševní stavy.
Pamāda Suttas (AN 1.58-59) - rozšířený překlad
Nic není tak nevýhodné jako toto.
Pamādādi Vagga (AN 1.81-97) - slovo slovem
Buddha opakovaně nás varuje před nepoctivostí.
Kāyagatāsati Vagga (AN 1.563-574) {excerpts} - rozšířený překlad
Buddha hovoří ve vysoké chvále o vnímavosti zaměřené na tělo.
—— oooOooo ——
2. Duka Nipāta
Appaṭivāna Sutta (AN 2.5) - vylepšený překlad
Jak bychom se měli vycvičit, pokud chceme dosáhnout probuzení.
Cariya Sutta (AN 2.9) - vylepšený překlad
Co je to konec, co zaručuje harmonii, zdvořilost,
poctivost, bratrství ve slově míru v dané společnosti? Buddha
vysvětluje zde, které jsou dva strážci světa.
Ekaṃsena Sutta (AN 2.18) - vylepšený překlad
Zde je jedna věc, kterou Buddha kategoricky prohlašuje.
Vijjābhāgiya Sutta (AN 2.32) - slovo slovem
Zde Buddha souvisí Samathu s rāgy a cetovimutti a Vipassanā s avijjā a paññāvimutti.
—— oooOooo ——
3. Tika Nipāta
Kesamutti [aka Kālāmā] Sutta (AN 3.66) - slovo slovem
v
tato sutta, Buddha nám připomíná nakonec důvěřovat jen našemu
vlastní přímé zkušenosti s realitou, ne to, co deklarují ostatní,
i když se stanou našimi “ctěnými učiteli”.
Sāḷha Sutta (AN 3.67) - vylepšený překlad
Zde se zde vyskytují rady, které jsou velmi podobné těm, které byly dány Kalamasům.
Aññatitthiya Sutta (AN 3.69) - vylepšený překlad
The
tři kořeny nezdravé jsou vysvětleny s jejich úctou
charakteristika, příčina jejich vzniku a způsob, jak to přinést
jejich zastavení.
Uposatha Sutta (AN 3.71) - vylepšený překlad
V této suttě definuje Buddha, jak by laici měli praktikovat Uposatu a popisovat různé druhy devů.
Sīlabbata Sutta (AN 3.79) - vylepšený překlad
Ānanda vysvětluje, které velmi jednoduché rituály a rituály mohou být považovány za prospěšné nebo ne.
Samaṇa Sutta (AN 3.82) - vylepšený překlad
Zde jsou tři asketické úkoly asketiky.
Vajjiputta Sutta (AN 3.85) - vylepšený překlad
A
určitý mnich nemůže trénovat s tolika pravidly. Buddha ho vysvětluje
jak to může bez nich udělat, a funguje spíše dobře.
Sikkhattaya Sutta (AN 3.90) - slovo slovem
Buddha definuje tři tréninky, tj. Adhisīlasikkhā, adhicittasikkhā a adhipānāsikkhā.
Accāyika Sutta (AN 3.93) - vylepšený překlad
Tři naléhavé úkoly asketiky, které jsou jako tři naléhavé úkoly farmáře.
Sikkhattaya Sutta (AN 3.91) - slovo slovem
Zde Buddha dává alternativní definici adhipaññāsikkhā.
Paṃsudhovaka Sutta (AN 3.102) - několik informací · bubliny
v
tato sutta, Buddha porovnává odstranění duševních nečistot
přes praxi k práci zlatníka. To je zvláště
zajímavé, protože poskytuje postupnou expozici nečistot
při praxi se musí vypořádat, což je užitečné
odkaz.
Nimitta Sutta (AN 3.103) - několik informací · bubliny
Dělat
zjistíte, že jste během vašeho přikládání nebo jste se příliš rozrušili
meditační praxe? To je velmi užitečný diskurs pro meditující
kteří chtějí vyvážit dvě odpovídající duchovní schopnosti úsilí
a soustředění spolu s rovnoměrností. Mnozí z nás by měli prospěch
v podstatě řádně používat tyto pokyny.
Ruṇṇa Sutta (AN 3.108) - slovo slovem
Tady
Buddha vysvětluje, co zpívá a tančí v disciplíně
vznešené, a pak dává jeho instrunction ohledně smíchu a
usmívající se.
Atitti Sutta (AN 3.109) - vylepšený překlad
Tři špatné věci, z nichž mnohé jsou bohužel láskyplné, které nikdy nemohou způsobit sytost.Nidāna Sutta (AN 3.112) - vylepšený překlad
Šest příčin, tři zdravé a tři nezdravé, ke vzniku kammy.
Kammapatha Sutta (AN 3.164) - slovo po slovu
Zde je prokázáno, že názor, podle kterého není nic špatného být nevegetariánským, je chybný.
—— oooOooo ——
4. Catukka Nipāta
Yoga Sutta (AN 4.10) - vylepšený překlad
Co znamená Buddha, když mluví o józe a yogakkhema (zbytek z jho).
Padhāna Sutta (AN 4.13) - slovo slovem
V této suttě vydává Buddha definici sammappadhānas.
Aparihāniya Sutta (AN 4.37) - vylepšený překlad
Čtyři jednoduché praktiky, které znemožňují člověku spadnout, a to právě za přítomnosti Nibbāny.
Samādhibhāvanā Sutta (AN 4.41) - slovo po slovu
The
čtyři typy soustředění, které Buddha chválí. Je to docela
že zde není jasné rozlišení mezi samādhi a
paññā.
Vipallāsa Sutta (AN 4.49) - slovo slovem
V této suttě popisuje Buddha čtyřnásobné zkreslení saññā, citta a diṭṭhi.
Appamāda Sutta (AN 4.116) - jednoduchý překlad
Čtyři případy, kdy by člověk měl pracovat opatrně.
Ārakkha Sutta (AN 4.117) - jednoduchý překlad
Čtyři věci je třeba provést s důvěrou, opatrností při ochraně mysli.
Mettā Sutta (AN 4.125) - vylepšený překlad
Tady
Buddha vysvětluje, jaký druh znovuzrození člověk, který důkladně praktikuje
čtyři Brahmavihāry mohou očekávat a velkou výhodou být jeho
žák.
Asubha Sutta (AN 4.163) - vylepšený překlad
The
čtyři způsoby cvičení podle typu zvolené praxe a
intenzita nebo slabost sil a duchovních skutečností.
Abhiññā Sutta (AN 4.254) - bez překladu
Jak funguje šlechtická cesta s abhiññou, která se týká různých dhammatů jako penzionu, který vítal různé druhy návštěvníků.
Arañña Sutta (AN 4.262) - vylepšený překlad
Jaká osoba je způsobilá žít v divočině?
—— oooOooo ——
5. Pañcaka Nipāta
Vitthata Sutta (AN 5.2) - bez překladu
Zde Buddha podrobně definuje to, co nazývá pět
Sekha-balas (síly jednoho v tréninku). Tato sutta je snadná
pochopitelná bez nutnosti paralelního překladu
Satta saddhammā Formule, jak bude navrženo v textu. Pali-anglický slovník je k dispozici také pro případ.
Vitthata Sutta (AN 5.14) - slovo slovem
Zde jsou definovány pět balázek.
Samādhi Sutta (AN 5.27) - vylepšený překlad
Pět povznášejících znalostí, které se vyskytují u člověka, který praktikuje nekonečnou koncentraci.
Akusalarāsi Sutta (AN 5.52) - vylepšený překlad
Správně řečeno, co by mělo být nazýváno “hromadění nedobrovolnosti”?
Abhiṇhapaccavekkhitabbaṭhāna Sutta (AN 5.57) {excerpt} - slovo slovem
Jak uvažovat o vlastní kammě.
Anāgatabhaya Sutta (AN 5.80) - vylepšený překlad
The
Buddha připomíná mnichům, že praxe Dhammy by neměla být dána
pro pozdější datum, protože neexistují žádné záruky, že budoucnost bude
poskytují jakékoli příležitosti k praxi.
Sekha Sutta (AN 5.89) - bez překladu
The
Buddha nám připomíná pět věcí, které zhoršují praxi, což
pro každého, kdo chce pokročit v tréninku, je téměř stejně důležitý
poznat, pamatovat a integrovat do našeho životního stylu jako
znalost pěti standardních nīvaraṇů.
Sekha Sutta (AN 5.90) - vylepšený překlad
Pět postojů, které vedou ke zhoršení praxe.
Sutadhara Sutta (AN 5.96) - vylepšený překlad
Pět vlastností vedoucí člověk cvičí vnímavost dýchání k osvobození v dlouhém čase.
Kathā Sutta (AN 5.97) - vylepšený překlad
Pět vlastností vedoucí člověk cvičí vnímavost dýchání k osvobození v dlouhém čase.
Āraññaka Sutta (AN 5.98) - rozšířený překlad
Pět vlastností vedoucí člověk cvičí vnímavost dýchání k osvobození v dlouhém čase.
Andhakavinda Sutta (AN 5.114) - vylepšený překlad
Pět věcí, které Buddha vyslovil svým nově vysvěceným mnichům.
Samayavimutta Sutta (AN 5.149) - bez překladu
Pět podmínek, za kterých člověk, který získal “příležitostné osvobození”, se zpomalí.
Samayavimutta Sutta (AN 5.150) - bez překladu
Další soubor pěti podmínek, za kterých člověk, který získal “příležitostné osvobození”, se zpomalí.
Vaṇijjā Sutta (AN 5.177) - vylepšený překlad
Buddha zde specifikuje pět obchodů, které by neměli být vykonáváni svými laickými stoupenci, mezi kterými je obchod s masem.
Gihī Sutta (AN 5.179) - vylepšený překlad
v
tato sutta, Buddha dává větší přesnost o způsobu, jakým
čtyři obvyklé sotāpattiyaṅgas musí být internalizovány za účelem
představují vhodné podmínky pro sotāpatti.
Nissāraṇīya Sutta (AN 5.200) - vylepšený překlad
Tato sutta odmítá pět druhů nissāraṇů.
Buddha dává pět výhod stravování rýže-kaše.
Dantakaṭṭha Sutta (AN 5.208) - rozšířený překlad
Buddha dává pět důvodů, proč používá zubní čistič.
Gītassara Sutta (AN 5.209) - slovo slovem
Tento
sutta byla převážně přehlížena různými buddhistickými tradicemi:
Buddha vysvětluje, proč neumožňuje bhikkům vykonávat žádné
melodické zpívání.
Muṭṭhassati Sutta (AN 5.210) - vylepšený překlad
Nevýhody usínání bez správné sati a sampajañña a příslušné výhody, které s nimi dělají.
Duccarita Sutta (AN 5.241) - vylepšený překlad
Pět nebezpečí duccarity (špatné chování) a pět výhod sucarity (dobré chování).
Duccarita Sutta (AN 5.245) - vylepšený překlad
Další sutta o pěti nebezpečích duccarity a pěti výhodách sukarity.
Sivathika Sutta (AN 5.249) - vylepšený překlad
Pět způsobů, kterými může být špatně řízená osoba podobná spánkové půdě, kde lidé vrhají mrtvé tělo.
Puggalappasāda Sutta (AN 5.250) - vylepšený překlad
Zde je vzácné varování, které dal Buddha o nebezpečí uvědomění každého.
Rāgassa abhiññāya Sutta (AN 5.303) - vylepšený překlad
Pět věcí, které mají být vykonávány pro přímou znalost rāgy.
—— oooOooo ——
6. Chakka Nipāta
Bhaddaka Sutta (AN 6.14) - několik informací · bubliny
Sāriputta
vysvětluje, co dělá rozdíl mezi bhikkhu, jehož smrt bude
být neúspěšný a ten, jehož smrt bude příznivá.
Anutappiya Sutta (AN 6.15) - několik informací · bubliny
Sāriputta
vysvětluje, co dělá rozdíl mezi bhikkhu, jehož smrt bude
být upřímný a člověk, jehož smrt bude bezcitná.
Maraṇassati Sutta (AN 6.20) - rozšířený překlad
Tato sutta podrobně vysvětluje, jak praktikovat uvědomění si smrti.
Sāmaka Sutta (AN 6.21) - několik informací · bubliny
Požadováno
intervencí deva, Buddha odhaluje šest věkových způsobů
kterým se bhikkhus zhoršuje v kusala dhammas.
Aparihāniya Sutta (AN 6.22) - několik info · bubliny
Šest dhammatů spojených s nezhoršením. Další soubor velmi užitečných dhammatů pro zájemce.
Himavanta Sutta (AN 6.24) - vylepšený překlad
Šest vlastností, které se objevily, s nimiž by meditátor údajně rozdělil Himaláje.
Anussatiṭṭhāna Sutta (AN 6.25) - vylepšený překlad
Tato sutta definuje, jaké jsou šest předmětů vzpomínání.
Sekha Sutta (AN 6.31) - bez překladu
Buddha vysvětluje, jaké jsou šest dhammas vedoucí ke zhoršení bhikkhu pod tréninkem.
Nāgita Sutta (AN 6.42) - vylepšený překlad
Zatímco
bydlení v lesní háji, Buddha hovoří ve chvále skromnosti,
spokojenost, unentanglement a odloučení v divočině.
Dhammika Sutta (AN 6.54) - prosté texty
v
tato sutta, slovo tathāgata se nepoužívá k označení Buddhy, ale
v běžném smyslu, což nám umožňuje lépe pochopit jeho význam.
Nibbedhika Sutta (AN 6.63) - prosté texty
Tento
sutta poskytuje zajímavou systematickou analýzu Kāmy, Vedan,
Saññā, Āsavā, Kamma a Dukkha. Každý z těchto výrazů je definován a pak
popsanou se vzorem čtyř ariya-saccas.
Anavatthitā Sutta (AN 6.102) - rozšířený překlad
Šest odměn, které by měly působit jako motivace pro stanovení vnímání anicky.
Atammaya Sutta (AN 6.104) - vylepšený překlad
Šest odměn, které by měly působit jako motivace pro stanovení vnímání anatty.
Assāda Sutta (AN 6.112) - vylepšený překlad
Jak vymýtit pohled na radost, pohled na sebe a špatný pohled obecně.
Dhammānupassī Sutta (AN 6.118) - slovo slovem
To
stojí za to opakovat poselství dané v této sutě: šest návyků
bez opuštění, což není možné praktikovat
satipaṭṭhānas správně. Určitě může být vhodné čištění.
—— oooOooo ——
Yāgu Sutta (AN 5.207) - vylepšený překlad
Buddha dává pět výhod stravování rýže-kaše.
Dantakaṭṭha Sutta (AN 5.208) - rozšířený překlad
Buddha dává pět důvodů, proč používá zubní čistič.
Gītassara Sutta (AN 5.209) - slovo slovem
Tento
sutta byla převážně přehlížena různými buddhistickými tradicemi:
Buddha vysvětluje, proč neumožňuje bhikkům vykonávat žádné
melodické zpívání.
Muṭṭhassati Sutta (AN 5.210) - vylepšený překlad
Nevýhody usínání bez správné sati a sampajañña a příslušné výhody, které s nimi dělají.
Duccarita Sutta (AN 5.241) - vylepšený překlad
Pět nebezpečí duccarity (špatné chování) a pět výhod sucarity (dobré chování).
Duccarita Sutta (AN 5.245) - vylepšený překlad
Další sutta o pěti nebezpečích duccarity a pěti výhodách sukarity.Sivathika Sutta (AN 5.249) - vylepšený překlad
Pět způsobů, kterými může být špatně řízená osoba podobná spánkové půdě, kde lidé vrhají mrtvé tělo.
Puggalappasāda Sutta (AN 5.250) - vylepšený překlad
Zde je vzácné varování, které dal Buddha o nebezpečí uvědomění každého.
Rāgassa abhiññāya Sutta (AN 5.303) - vylepšený překlad
Pět věcí, které mají být vykonávány pro přímou znalost rāgy.
—— oooOooo ——
6. Chakka Nipāta
Bhaddaka Sutta (AN 6.14) - několik informací · bubliny
Sāriputta
vysvětluje, co dělá rozdíl mezi bhikkhu, jehož smrt bude
být neúspěšný a ten, jehož smrt bude příznivá.
Anutappiya Sutta (AN 6.15) - několik informací · bubliny
Sāriputta
vysvětluje, co dělá rozdíl mezi bhikkhu, jehož smrt bude
být upřímný a člověk, jehož smrt bude bezcitná.
Maraṇassati Sutta (AN 6.20) - rozšířený překlad
Tato sutta podrobně vysvětluje, jak praktikovat uvědomění si smrti.
Sāmaka Sutta (AN 6.21) - několik informací · bubliny
Požadováno
intervencí deva, Buddha odhaluje šest věkových způsobů
kterým se bhikkhus zhoršuje v kusala dhammas.
Aparihāniya Sutta (AN 6.22) - několik info · bubliny
Šest dhammatů spojených s nezhoršením. Další soubor velmi užitečných dhammatů pro zájemce.
Himavanta Sutta (AN 6.24) - vylepšený překlad
Šest vlastností, které se objevily, s nimiž by meditátor údajně rozdělil Himaláje.
Anussatiṭṭhāna Sutta (AN 6.25) - vylepšený překlad
Tato sutta definuje, jaké jsou šest předmětů vzpomínání.
Sekha Sutta (AN 6.31) - bez překladu
Buddha vysvětluje, jaké jsou šest dhammas vedoucí ke zhoršení bhikkhu pod tréninkem.
Nāgita Sutta (AN 6.42) - vylepšený překlad
Zatímco
bydlení v lesní háji, Buddha hovoří ve chvále skromnosti,
spokojenost, unentanglement a odloučení v divočině.
Dhammika Sutta (AN 6.54) - prosté texty
v
tato sutta, slovo tathāgata se nepoužívá k označení Buddhy, ale
v běžném smyslu, což nám umožňuje lépe pochopit jeho význam.
Nibbedhika Sutta (AN 6.63) - prosté texty
Tento
sutta poskytuje zajímavou systematickou analýzu Kāmy, Vedan,
Saññā, Āsavā, Kamma a Dukkha. Každý z těchto výrazů je definován a pak
popsanou se vzorem čtyř ariya-saccas.
Anavatthitā Sutta (AN 6.102) - rozšířený překlad
Šest odměn, které by měly působit jako motivace pro stanovení vnímání anicky.
Atammaya Sutta (AN 6.104) - vylepšený překlad
Šest odměn, které by měly působit jako motivace pro stanovení vnímání anatty.
Assāda Sutta (AN 6.112) - vylepšený překlad
Jak vymýtit pohled na radost, pohled na sebe a špatný pohled obecně.
Dhammānupassī Sutta (AN 6.118) - slovo slovem
To
stojí za to opakovat poselství dané v této sutě: šest návyků
bez opuštění, což není možné praktikovat
satipaṭṭhānas správně. Určitě může být vhodné čištění.
—— oooOooo ——
7. Sattaka Nipāta
Anusaya Sutta (AN 7.11) - prosté texty
Zde jsou uvedeny sedm anusayas.
Anusaya Sutta (AN 7.12) - vylepšený překlad
Po opuštění sedmi anusaje (posedlosti nebo latentní tendence).
Saññā Sutta (AN 7.27) - vylepšený překlad
Sedm vnímání, které vedou k dlouhodobému blahobytu bhikků a zabraňují jejich úpadku.
Parihāni Sutta (AN 7.28) - vylepšený překlad
Sedm bodů, na kterých může bhikkhu v tréninku klesnout nebo ne.
Parihāni Sutta (AN 7.29) - rozšířený překlad
Sedm bodů chování, na kterých může laik následovat nebo ne.
Vipatti Sutta (AN 7.30) - vylepšený překlad
Sedm bodů chování, na kterých může laik následovat svou neúspěch nebo úspěch.
Parābhava Sutta (AN 7.31) - vylepšený překlad
Sedm bodů chování, na nichž může laik následovat svou zkázu nebo prosperitu.
Saññā Sutta (AN 7.49) - vylepšený překlad
Sedm vnitřních úvah, které stojí za to.
Nagaropama Sutta (AN 7.67) - prosté texty s Pali formulemi
Zde Buddha používá poučné podobenství, aby vysvětlil, jak sedm
dobré vlastnosti, které by měl být pro stážisty zvládnut
úspěšnou společnou práci, aby se předešlo vojákům Māry (tj
dhammas) od vstupu do pevnosti mysli.
Satthusāsana Sutta (AN 7.83) - slovo slovem
Zde je velmi stručná sedmnásobná instrukce diskriminovat to, co je Vyučování Buddhy z toho, co není.
—— oooOooo ——8. Aṭṭhaka Nipāta
Nanda Sutta (AN 8.9) {excerpt} - slovo po slovu
Buddha popisuje, jak je Nanda, ačkoli je drahá k divokému
smyslové touhy, praktikuje v souladu s jeho pokyny.
Tato sutta obsahuje definici satisampajañña.
Mahānāma Sutta (AN 8.25) {excerpt} - slovo slovem
Mahānāma žádá Buddhu, aby definoval, co je laik následovník a v čem se očekává, že laik bude čestný.
Anuruddhamahāvitakka Sutta (AN 8.30) - několik informací · bubliny
Sedm
moudré myšlenky, které opravdu stojí za pochopení a pamatování
k ven. Anuruddha. Buddha přijde k němu, aby ho učil osmému,
s nímž dosáhne arahantství. Buddha pak vysvětluje
podrobněji o významu těchto myšlenek.
Abhisanda Sutta (AN 8.39) - vylepšený překlad
Zde je osm způsobů, jakými si všichni vážní učedníci Buddhy vytvářejí pro sebe velkou zásluhu.
Duccaritavipāka Sutta (AN 8.40) - několik informací · bubliny
Tato sutta popisuje druh utrpení, které člověk prochází kvůli nedodržení hlavních pravidel.
Saṅkhitta Sutta (AN 8.53) - slovo slovem
Buddha dává své bývalé sestře osm kritérií
diskriminovat, zda daný výrok patří k jeho učení nebo ne,
což může být v dnešní době užitečné.
Dīghajāṇu Sutta (AN 8.54) {excerpt} - prosté texty
Buddha mimo jiné definuje v této suttě, co znamená velkorysost.
Vimokkha Sutta (AN 8.66) - vylepšený překlad
Vysvětlení osmi vimokkhů (osvobození).
Parihāna Sutta (AN 8.79) - bez překladu
Buddha vysvětluje, jaké jsou osmi dhammy vedoucí ke zhoršení bhikkhu pod tréninkem.
—— oooOooo ——
9. Navaka Nipāta
Nāga Sutta (AN 9.40) - prosté texty
Tato sutta, zbarvená jemným humorem, vysvětluje, jak bhikkhu
zvýšená mysl je srovnatelná s osamělým slonem, oba jsou
obvykle nazývané Nāga.
Tapussa Sutta (AN 9.41) {excerpt} - prosté texty
Zde saññā · vedayita · nirodha je zastavení sññā a vedanā prezentováno jako devátá jhāna.
Sikkhādubbalya Sutta (AN 9.63) - slovo slovem
Co dělat, když v pěti předpisech ještě není dokonalý.
Nīvaraṇa Sutta (AN 9.64) - slovo slovem
Jak odstranit pět překážek.
—— oooOooo ——
10. Dasaka Nipāta
Saṃyojana Sutta (AN 10.13) - prosté texty
Tato velmi krátká sutta uvádí deset saṁyojanů.
Kasiṇa Sutta (AN 10.25) - slovo slovem
Jedná se o standardní popis praxe na deseti kasiṇy.
Girimānanda Sutta (AN 10.60) - vylepšený překlad
v
aby pomohli Girimanandě zotavit se z vážné nemoci, Buddhy
dává skvělé učení o deseti typů velmi užitečných vjemů
které lze vyvíjet.
Kathāvatthu Sutta (AN 10.69) {excerpt} - prosté texty
Buddha připomíná bhikkům, o čem by neměli mluvit a o čem by měli mluvit.
Cunda Sutta (AN 10.176) - některé info · bubliny
Buddha vysvětluje hlubší význam čistoty v kāya, vācā a mana, nikoli v
obřadech nebo rituálech, a ukazuje, že to je základem toho, jehož
neúčinnost je zřejmá.
—— oooOooo ——
11. Ekādasaka Nipāta
30/03/2555
Mettā Sutta (AN 11.15) - několik informací · bubliny
Jedenáct dobrých výsledků, které vycházejí z praxe mettá.
—— oooOooo ——
below are two reports, which, apparently, give a much better account of
the current status of the Jaitapur nuclear power project than the two
posted earlier
India, France ink pact to expedite work on Jaitapur nuclear plant
by PTI
expedite the Jaitapur nuclear power plant project, with the aim of
commencing work at the site around the year-end.
democratic institutions (Modi) and French President Emmanuel Macron
encouraged the Nuclear Power Corporation of India Ltd (NPCIL) and EDF
France to accelerate the contractual discussions for the project, which
is yet to see a consensus on key aspects such as credit limits.
cost-effective electricity, remain economical and competitive financing
package from the French side with reliable, uninterrupted and continued
access to guaranteed fuel supply for the lifetime of the power plant.
technology and cost-effective localisation efforts of manufacturing in
India.
at the Jaitapur site around the end of 2018, and encouraged NPCIL and
EDF to accelerate the contractual discussions in that respect,” a joint
statement released after the delegation-level talks said.
and the NPCIL is yet to agree on the cost per unit and the credit
aspect, which France will give to India for building the plant in
Maharashtra.
of its financial mess, the NPCIL will not go ahead with a final contract
or a General Framework Agreement with the French company.
to build a nuclear power plant in Jaitapur, in coastal Maharashtra,
some 600 km south of Mumbai. The power plant will have six reactors with
a capacity of 1,650 MW each.
of India’s rules and regulations on Civil Liability for Nuclear Damages
applicable to the Jaitapur project.
on the Civil Liability for Nuclear Damage Act 2010, the Civil Liability
for Nuclear Damage Rules 2011, and compliance of India’s rules and
regulations with the Convention on Supplementary Compensation for
Nuclear Damage, ratified and notified to the IAEA,” the statement said.
(MTCR) and its membership for this control regime was also backed by
Paris.
in the Nuclear Suppliers Group, a crucial export control regime of
which New Delhi is not a member. However, India’s membership bid is
opposed by China.
non-proliferation, France reaffirmed its strong and active support to
building consensus among regimes’ members on the issue of India’s
membership of the Nuclear Suppliers Group, recognising that India’s
accession will add value to the aims and objectives of these regimes,”
the joint statement said. PTI PR ASK ASK
by PTI
expedite the Jaitapur nuclear power plant project, with the aim of
commencing work at the site around the year-end.
democratic institutions (Modi) and French President Emmanuel Macron
encouraged the Nuclear Power Corporation of India Ltd (NPCIL) and EDF
France to accelerate the contractual discussions for the project, which
is yet to see a consensus on key aspects such as credit limits.
cost-effective electricity, remain economical and competitive financing
package from the French side with reliable, uninterrupted and continued
access to guaranteed fuel supply for the lifetime of the power plant.
technology and cost-effective localisation efforts of manufacturing in
India.
at the Jaitapur site around the end of 2018, and encouraged NPCIL and
EDF to accelerate the contractual discussions in that respect,” a joint
statement released after the delegation-level talks said.
and the NPCIL is yet to agree on the cost per unit and the credit
aspect, which France will give to India for building the plant in
Maharashtra.
of its financial mess, the NPCIL will not go ahead with a final contract
or a General Framework Agreement with the French company.
to build a nuclear power plant in Jaitapur, in coastal Maharashtra,
some 600 km south of Mumbai. The power plant will have six reactors with
a capacity of 1,650 MW each.
of India’s rules and regulations on Civil Liability for Nuclear Damages
applicable to the Jaitapur project.
on the Civil Liability for Nuclear Damage Act 2010, the Civil Liability
for Nuclear Damage Rules 2011, and compliance of India’s rules and
regulations with the Convention on Supplementary Compensation for
Nuclear Damage, ratified and notified to the IAEA,” the statement said.
(MTCR) and its membership for this control regime was also backed by
Paris.
in the Nuclear Suppliers Group, a crucial export control regime of
which New Delhi is not a member. However, India’s membership bid is
opposed by China.
non-proliferation, France reaffirmed its strong and active support to
building consensus among regimes’ members on the issue of India’s
membership of the Nuclear Suppliers Group, recognising that India’s
accession will add value to the aims and objectives of these regimes,”
the joint statement said. PTI PR ASK ASK
https://timesofindia.indiatimes.com/…/articles…/63249994.cms
Sanjay Dutta | TNN | Mar 10, 2018, 22:46 IST
Saturday signed an agreement for building the 10,000-MW (megawatt)
Jaitapur nuclear power plant, making India the fifth country to opt for
the EPR (European pressurised reactor) technology that is yet to become
commercially operational anywhere in the world.
issued by NPCIL said the agreement, signed to coincide with French
president Emannuel Macron’s ongoing visit, defines the project’s
industrial framework, the roles and responsibilities of the partners and
lays down a timetable for the next step.
The agreement for the
Jaitapur project billed as the world’s largest nuclear power project
with six EPR reactors comes even though questions over the untested EPR
technology, project cost and power tariff as well as EDF’s ability to
complete the project on time remain unanswered.
state-controlled company and is Europe’s largest operator of nuclear
power plants. The company last year took over the nuclear power
equipment-making business of Areva, which had developed the EPR
technology and was to originally build the Jaitapur plant, after it
landed in dire straits.
EPR technology currently under construction globally - Hinkley Point in
the UK, Olkiluoto in Finland, Flamanville in France and Taishan in China
- are facing time and cost over-runs.
for Jaitapur in 2009, with an estimated cost of $4 billion. In April
2015, Areva signed a pre-engineering agreement with NPCIL to examine the
licensability of its EPR technology in India.
Areva began after it found few takers for its EPR technology as the
world shunned nuclear power in the wake of the Fukushima disaster in
Japan. The EPR technology is yet to become commercially operational
anywhere in the world.
Jaitapur project pertains to the cost of energy. Sources said the tariff
could go up to Rs 8 or so unless the project gets cheap financing from
the French or Indian government lending agencies. Even the Rs 7 per unit
price cap will appear costly in public perception in the backdrop of
solar and wind power tariff dropping to below Rs 3 per unit-mark.
Admittedly, solar and wind are intermittent energy sources as against
nuclear power station. But it may be hard to manage public perception.
remains one of the key areas of concern. This could have partially been
addressed had EDF taken full responsibility of engineering, procurement
and construction process. But the French company has so far not agreed
to this and only inked a co-operation deal with Indian
engineering-construction giant L&T for higher localisation of the
fabrication process.
Peace Is Doable
The official press release, as regards the 14 MoUs/Agreements signed)
says, as regards the “Industrial Way Forward Agreement between Nuclear
Power Corporation of India Ltd, and EDF, France”, just this:
<<This agreement prescribes a way forward for the implementation
of the Jaitapur nuclear power project.
That very much sounds pretty modest.
More so, if one keeps in mind that the press release is also a part of
diplomatic exercise, which customarily makes things look pretty good
even in the absence of any real substance.
the Jaitapur site around the end of 2018, and encouraged NPCIL and EDF
to accelerate the contractual discussions in that respect,” a joint
statement released after the delegation-level talks said.
***The EDF
and the NPCIL is yet to agree on the cost per unit and the credit
aspect*** [emphasis added], which France will give to India for building
the plant in Maharashtra.
***Indian
sources also said that unless the EDF is out of its financial mess, the
NPCIL will not go ahead with a final contract or a General Framework
Agreement with the French company*** [emphasis added].
Besides defence and space, nuclear energy is a key component of the Indo-French strategic partnership.>>
(Excerpted from Sl. No.. I. below.)
currently under construction globally*** [emphasis added] - Hinkley
Point in the UK, Olkiluoto in Finland, Flamanville in France and Taishan
in China - are facing time and cost over-runs.
…
***But the
more basic question for the Jaitapur project pertains to the cost of
energy. Sources said the tariff could go up to Rs 8 or so unless the
project gets cheap financing from the French or Indian government
lending agencies. Even the Rs 7 per unit price cap will appear costly in
public perception in the backdrop of solar and wind power tariff
dropping to below Rs 3 per unit-mark.*** [Emphasis added.] Admittedly,
solar and wind are intermittent energy sources as against nuclear power
station. But it may be hard to manage public perception.
Besides,
***the sources said, the “fear of the untried technology” still remains
one of the key areas of concern*** [emphasis added]. This could have
partially been addressed had EDF taken full responsibility of
engineering, procurement and construction process. But the French
company has so far not agreed to this and only inked a co-operation deal
with Indian engineering-construction giant L&T for higher
localisation of the fabrication process.>>
(Excerpted from Sl. No. II. below.)
similar (to that with Westinghouse Electric) with French utility EDF,
which signed a preliminary pact in Jan. 2016 to build six European
Pressurised Reactors (EPR) at Jaitapur, on India’s western seaboard.
Long delays to the construction of an EPR in Finland have led to legal
action. In France, work on an EPR is also running years late and the
estimated budget has trebled to more than 10 billion euros ($11
billion).
“***They have to sort out their financial issues before
anything can come on the table,” Basu said. “We will not buy a reactor
unless a plant is operating in their own country.”*** [Emphasis added.]
(Source: ‘Foreign suppliers urged to step up as India backs own nuclear design’ by Douglas Busvine, May 18 2017,
plan to build 10 of its own nuclear reactors does not signal a pivot
away from foreign suppliers, but to succeed their projects must be
financially sound and based…
The mail is available at
News: The India-France joint statement has no mention of the
acquisition of another 36 Rafale fighters as hoped for by the French
government even as Preside
below are two reports, which, apparently, give a much better account of
the current status of the Jaitapur nuclear power project than the two
posted earlier
change at the inaugural International Solar Alliance Summit
2548 Fri 2 Mar 2018 LESSON
As
directed by our National leader Bahen Mayawatiji an important and
Emergency meeting is called at BSP Karnataka Head Office on 3-3-2018 at
10:30 am. All leaders and caders are requested to attend.
Classical Buddhism (Teachings of the
Awakened One with Awareness) belong to the world, and everyone have
exclusive rights:
is the most Positive Energy of informative and
research oriented site propagating the teachings of the Awakened One
with Awareness the Buddha and on Techno-Politico-Socio Transformation
and Economic Emancipation Movement followed by millions of people all
over the world.
Rendering exact translation as a lesson of this
University in one’s mother tongue to this Google Translation
https://translate.google.com and propagation entitles to become a Stream
Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal.
Analytic Insight-Net - FREE Online Analytic Insight-Net Tipiṭaka Research & Practice
University and related NEWS through
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in
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Buddha Vacana
— The words of the Buddha —
Learn Pali online for free and the easy way.
in 2 Classical Afrikaans- Klassieke Afrikaans,3 Classical Albanian-Klasike Shqiptare,
2 Classical Afrikaans
2 Klassieke Afrikaans
2534 Vr 16 Februarie 2018 LES
http://www.buddha-vacana.org/
Boeddha Vacana
- Die woorde van die Boeddha -
Leer Pali aanlyn gratis en die maklike manier.
Hierdie
webwerf is toegewy aan diegene wat die woorde van die Boeddha beter wil
verstaan deur die basiese beginsels van Pali-taal te leer, maar wat
nie veel tyd daarvoor het nie. Die
idee is dat as hulle doel bloot is om die Pali-tekste te lees en dit
regverdig te verstaan, selfs al verstaan dit nie al die klein
besonderhede van grammatikale reëls nie, maar hulle hoef nie veel te
spandeer nie. tyd sukkel met ‘n ontmoedigende leer van vervelige grammatikale teorie
wat sulke dinge soos talle deklensies en vervoegings insluit.
In
daardie geval is dit genoeg om hulself te beperk om net die betekenis
van die belangrikste Pali-woorde te leer, want die herhaalde ervaring
van lees bied ‘n empiriese en intuïtiewe begrip van die mees algemene
sinstrukture. Hulle word dus in staat gestel om selfdidaktieke te word, die tyd,
duur, frekwensie, inhoud en diepte van hul eie studie te kies.
Hul
begrip van die Boeddha Vacana sal baie meer presies word, aangesien
hulle die woorde en die belangrike formules wat in die Boeddha se
onderrig fundamenteel leer en memoriseer, op ‘n gereelde manier lees en
memoriseer. Hul leer en die inspirasie wat hulle daaruit kry, sal dieper groei
namate hul ontvanklikheid vir die boodskappe van die onderwyser sal
verbeter.
Disclaimer: Hierdie webwerf is geskep deur ‘n autodidact en is bedoel vir outydidacten. Die
webmeester het nie enige amptelike Pali-kursus gevolg nie en daar is
geen aanspraak dat al die inligting wat hier aangebied word, heeltemal
vry van foute is nie. Diegene wat akademiese presisie wil hê, kan oorweeg om by ‘n formele Pali-kursus aan te sluit. As die lesers ‘n fout opmerk, sal die webmeester dankbaar wees as
hulle dit aanmeld via die posbus wat onder ‘Kontak’ genoem word.
utta Piṭaka -Digha Nikāya
DN 9 -
Poṭṭhapāda Sutta
{Uittreksel}
- Die vrae van Poṭṭhapāda -
Poṭṭhapāda vra verskeie vrae wat die aard van Saññā reageer.
Nota: gewone teks
Sutta Piṭaka
- Die mandjie van diskoerse -
[sutta: diskoers]
Die Sutta Piṭaka bevat die essensie van die Boeddha se leer oor die Dhamma. Dit bevat meer as tien duisend suttas. Dit is verdeel in vyf versamelings genaamd Nikāyas.
Dīgha Nikāya
[Dīgha: lank] Die Dīgha Nikāya versamel 34 van die langste diskoerse wat deur die Boeddha gegee word. Daar is verskeie wenke dat baie van hulle lae toevoegings tot die oorspronklike korpus is en van twyfelagtige egtheid.
Majjhima Nikāya
[majjhima: medium] Die Majjhima Nikāya versamel 152 diskoerse van die
Boeddha van intermediêre lengte, wat oor diverse sake handel.
Saṃyutta Nikāya
[Samyutta: groep] Die Saṃyutta Nikāya versamel die suttas volgens hul vak in 56 subgroepe genaamd saṃyuttas. Dit bevat meer as drie duisend diskoerse van veranderlike lengte, maar oor die algemeen relatief kort.
Aṅguttara Nikāya
[aṅg: faktor | uttara:
additionnal] Die Aṅguttara Nikāya is onderverdeel in elf subgroepe
genaamd nipātas, elk van hulle versamel diskoerse wat bestaan uit
opsommings van een addisionele faktor teenoor dié van die presedent
nipāta. Dit bevat duisende suttas wat oor die algemeen kort is.
Khuddaka Nikāya
[khuddha:
kort, klein] Die Khuddhaka Nikāya kort tekste en word beskou as
saamgestel uit twee lae: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā en Jātaka vorm die ou strata, terwyl ander boeke
laat toevoegings en hul egtheid is is meer twyfelagtig.
http://www.buddha-vacana.org/formulae.html
Pali Formules
Die
siening waarop hierdie werk gebaseer is, is dat die gedeeltes van die
suttas wat na berig word die meeste gereeld deur die Boeddha in al vier
Nikāyas herhaal word, beskou word as wat aandui wat hy beskou as die
mees waardige belangstelling in sy onderrig , en terselfdertyd as wat met die meeste akkuraatheid sy werklike woorde voorstel. Agt van hulle word in die Gaṇaka-Moggallāna Sutta (MN 107) uiteengesit
en beskryf as die Sekha Paṭipadā of Pad vir een onder Opleiding, wat
die neophyte prakties tot die vierde jhana lei.
Sekha Paṭipadā - die pad vir een onder opleiding
Twaalf formules wat stap vir stap die hoofpraktyke wat deur die Boeddha voorgeskryf word, definieer. Dit is van fundamentele belang vir almal wat suksesvol wil vorder,
want dit bevat die instruksies wat die mediator in staat stel om die
onontbeerlike voorwaardes vir ‘n doeltreffende praktyk op te stel.
Ānāpānassati - Bewustheid van die Asem
Die praktyk van ānāpānassati word hoogs aanbeveel deur die Boeddha vir
allerhande gesonde doeleindes en hier kan u die instruksies wat hy gee,
presies weet.
Anussati - Die Herinneringe
Hier het ons die standaard beskrywing van die Boeddha (≈140 occ.), Die Dhamma (≈90 occ.) En die Sangha (≈ 45 occ.).
Appamāṇā Cetovimutti - Die onbeperkte bevryding van die verstand
Die Boeddha prys dikwels die praktyk van die vier appamāṇā
cetovimutti, wat beweer word dat hulle teen gevare en beskerming teen
Brahmaloka kan lei.
Arahatta - Arahantship
Dit is die voorraadformule waardeur die bereiking van arahantship in die suttas beskryf word.
Ariya Sīlakkhandha - Die edele aggregaat van deugde
Verskeie reëls wat deur bhikkhus gevolg moet word.
Arūpajjhānā - Die Formless Jhānas
Hier is die voorraadformules wat die absorpsies van samādhi beskryf as
die vierde jhāna, waarna verwys word in die late Pali-literatuur as
arūpajjhānas.
Āsavānaṃ Khayañāṇa - Kennis van die vernietiging van die āsavas
Kennis van die vernietiging van die āsavas: arahantship.
Bhojane Mattaññutā - Matiging in kos
Moderering in kos: die regte hoeveelheid eet om te weet.
Cattāro Jhānā - Die vier jhānas
Die vier jhānas: ‘n aangename blywende.
Indriyesu Guttadvāratā - Bewaking by die ingang van sinfakulteite
Waak by die ingang van sinfakulteite: Sinbegrip.
Jāgariyaṃ Anuyoga - Toewyding aan waaksaamheid
Toewyding aan wakkerheid: dag en nag.
Kammassakomhi - Ek is my eie Kamma
Hierdie formule verklaar een van die fondamente van die Boeddha se
onderrig: ‘n subjektiewe weergawe van die wet van oorsaak en gevolg.
Nīvaraṇānaṃ Pahāna - Verwydering van hindernisse
Verwydering van die hindernisse: die oorkoming van geestelike toestande.
Pabbajjā - Die stap vorentoe
Die stap vorentoe: hoe besluit mens om die wêreld te verloën.
Pubbenivāsānussatiñāṇa - Kennis van die herinnering van voormalige woonplekke
Kennis van die herinnering van voormalige woonplekke: onthou van die verlede se lewens.
Satipaṭṭhāna - Teenwoordigheid van Bewustheid
Dit is die formules waarmee die Boeddha kortliks beskryf wat die vier satipaṭṭhānas is (≈33 occ.).
Satisampajañña - Bewustheid en deeglike begrip
Bewustheid en deeglike begrip: ‘n ononderbroke oefening.
Satta saddhammā - Sewe goeie eienskappe
Sewe fundamentele eienskappe wat deur die leerling bemeester moet word om suksesvol te wees. Vier van hierdie eienskappe verskyn ook onder die vyf geestelike indriyas en die vyf bale.
Sattānaṃ Cutūpapātañāṇa - Kennis van die wedergeboorte van diceased wesens
Kennis van die wedergeboorte van diceased wesens.
Sīlasampatti - Uitvoering in deugde
Prestasie in die deug: ‘n noukeurige nakoming van die Pātimokkha-reëls.
Vivitta Senāsanena Bhajana - Toevlug tot afgesonderde wonings
Die keuse van ‘n behoorlike plek en die aanvaarding van die behoorlike
fisiese en geestelike liggaamshouding is ‘n ander sin vir die
suksesvolle praktyk.
Bodhi blaar
http://www.buddha-vacana.org/patimokkha.html
Boom
Pātimokkha
- Die Bhikkhu se riglyne -
Dit is die 227 riglyne wat elke bhikkhu van harte in Pali-taal moet leer om dit te kan reciteer. Hier sal (hopelik) ‘n semantiese analise van elke riglyn voorsien word.
Pārājika 1
Indien enige bhikkhu wat deelneem aan die opleiding en lewensbestaan
van die bhikkhus, sonder om die opleiding af te sien, sonder om sy
swakheid te verklaar - betrokke te raak in seksuele omgang, selfs met ‘n
vroulike dier, word hy verslaan en nie meer in affiliasie nie.
http://www.buddha-vacana.org/patimokkha/par1.html
Pātimokkha
Pārājika 1
yo Pana bhikkhu bhikkhūnaṃ sikkhā · s · ājīva · samāpanno sikkhaṃ n ·
paccakkhāya du · b · balyaṃ n · AVI · katvā methunaṃ dhammaṃ paṭiseveyya
antamaso tiracchāna · gatāya · pi, pārājiko hoti n · saṃvāso.
Indien
enige bhikkhu - wat deelgeneem het aan die opleiding en bestaansbestaan
van die bhikkhus, sonder om die opleiding te verlaat sonder om sy
swakheid te verklaar - betrokke te raak
http://www.buddha-vacana.org/patimokkha/par1.html
Pātimokkha
Pārājika 1
yo Pana bhikkhu bhikkhūnaṃ sikkhā · s · ājīva · samāpanno sikkhaṃ n ·
paccakkhāya du · b · balyaṃ n · AVI · katvā methunaṃ dhammaṃ paṭiseveyya
antamaso tiracchāna · gatāya · pi, pārājiko hoti n · saṃvāso.
Indien enige bhikkhu wat deelneem aan die opleiding en lewensbestaan
van die bhikkhus, sonder om die opleiding af te sien, sonder om sy
swakheid te verklaar - betrokke te raak in seksuele omgang, selfs met ‘n
vroulike dier, word hy verslaan en nie meer in affiliasie nie.
yo pana bhikkhu Moet enige bhikkhu
bhikkhūnaṃ sikkhā · s · ājīva · samāpanno wat deelneem aan die opleiding en lewensbestaan van die bhikkhus,
sikkhaṃ a · paccakkhāya sonder om die opleiding af te sien,
dubbalyaṃ an · āvi · katvā sonder om sy swakheid te verklaar
methunaṃ dhammaṃ paṭiseveyya betrokke raak in seksuele omgang,
antamaso tiracchāna · gatāya · pi, selfs met ‘n vroulike dier,
pārājiko hoti a · saṃvāso. hy is verslaan en nie meer in affiliasie nie.
http://www.buddha-vacana.org/download.html
Webwerf aflaai
Laai die webwerf af (weergawe van Januray 2013):
Klik hier
http://www.buddha-vacana.org/contact.html
Vir enige opmerking, voorstel, vraag:
bvacana@gmail.com,
Moenie huiwer om enige foute, teenstrydighede, gebroke skakel, leë inligting, borrel ens te rapporteer nie. Die webmeester sal dankbaar wees.
Maklike toegang:
Dīgha Nikāya
Majjhima Nikāya
Saṃyutta Nikāya
Aṅguttara Nikāya
http://www.buddha-vacana.org/sutta/digha.html
Dīgha Nikāya
- Die lang diskoerse -
[dīgha: lank]
Die Dīgha Nikāya versamel 34 van die langste diskoerse wat vermoedelik deur die Boeddha gegee word.
Poṭṭhapāda Sutta (DN 9) {uittreksel} - verbeterde vertaling
Poṭṭhapāda vra verskeie vrae wat die aard van Saññā reageer.
Mahāparinibbāna Sutta (DN 16) {uittreksels} - woord vir woord
Hierdie sutta versamel verskeie instruksies wat die Boeddha ter wille
van sy volgelinge na sy afsterwe gegee het. Dit maak dit vandag ‘n baie
belangrike stel instruksies.
Mahāsatipaṭṭhāna Sutta (DN 22) - woord vir woord
Hierdie sutta word algemeen beskou as ‘n fundamentele verwysing vir meditasie praktyk.
—— ooo ——
http://www.buddha-vacana.org/sutta/majjhima.html
Majjhima Nikāya
- Die diskoerse van medium lengte -
[majjhima: medium]
Die Majjhima Nikāya versamel 152 diskoerse van die Boeddha van intermediêre lengte, wat oor diverse sake handel.
Sabbāsava Sutta (MN 2) - verbeterde vertaling
Baie interessante sutta, waar die verskillende maniere waarop die
āsavas, fermenterende verontreinigings van die verstand, verdryf word.
Bhayabherava Sutta (MN 4) - verbeterde vertaling
Wat sal dit neem om in eensaamheid in die woestyn te lewe, heeltemal vry van vrees? Die Boeddha verduidelik.
Vattha Sutta (MN 7) {uittreksel} - verbeterde vertaling
Ons vind hier ‘n taamlik standaardlys van sestien onklaarhede
(upakkilesa) van die verstand en ‘n verduideliking van ‘n meganisme
waardeur ‘n mens hierdie ‘bevestigde vertroue’ in die Boeddha, die
Dhamma en die Sangha kry wat faktore van stroomtoevoer is.
Mahādukkhakkhandha Sutta (MN 13) - verbeterde vertaling
Op die assāda (allure), ādīnava (nadeel) en nissaraṇa (emancipatie) van kāma (sensualiteit), rūpa (vorm) en vedanā (gevoel). Baie baie nuttige saak om oor na te dink.
Cūḷahatthipadopama Sutta (MN 27) - verbeterde vertaling
Die Boeddha verduidelik hoe die feit dat hy eintlik ‘n verligte wese
is, moet op geloof of as ‘n veronderstelling geneem word totdat ‘n
sekere stadium bereik word, en dat enige eis van so ‘n kennis sonder
daardie besef waardeloos is.
Mahāvedalla Sutta (MN 43) {uittreksel} - woord vir woord
Sāriputta beantwoord verskeie interessante vrae wat gevra word deur
āyasmā Mahākoṭṭhika, en in hierdie uittreksel verduidelik hy dat Vedanā,
Saññā en Viññṇṇa nie duidelik afgebaken word nie, maar diep verweef.
Cūḷavedalla Sutta (MN 44) {uittreksel} - verbeterde vertaling
Die bhikkhuni Dhammadinnā beantwoord ‘n reeks interessante vrae wat gevra word deur Visākha. Sy gee onder meer die 20-voudige definisie van sakkāyadiṭṭhi.
Sekha Sutta (MN 53) - verbeterde vertaling
Die Boeddha vra Ānanda om die Sekha Paṭipadā uit te beeld, waarvan hy
‘n verrassende weergawe gee, waarvan Satisampajañña en Nīvaraṇānaṃ
Pahāna nuuskierig vervang word deur ‘n reeks van sewe ‘goeie eienskappe’
en wat geïllustreer word deur ‘n vertel-similie.
Potaliya Sutta (MN 54) - verbeterde vertaling
‘N reeks van sewe standaard vergelykings om die nadele en gevare van die gee van sensualiteit te verduidelik.
Bahuvedanīya Sutta (MN 59) {uittreksel} - woord vir woord
In hierdie kort uittreksel definieer die Boeddha die vyf kāmaguṇās en maak ‘n belangrike vergelyking met ‘n ander soort plesier.
Kīṭāgiri Sutta (MN 70) {uittreksel} - verbeterde vertaling
Hierdie sutta bevat ‘n definisie van dhammānusārī en saddhānusārī.
Bāhitikā Sutta (MN 88) {uittreksel} - verbeterde vertaling
Die koning Pasenadi van Kosala is oa
http://www.buddha-vacana.org/sutta/majjhima.html
Majjhima Nikāya
- Die diskoerse van medium lengte -
[majjhima: medium]
Die Majjhima Nikāya versamel 152 diskoerse van die Boeddha van intermediêre lengte, wat oor diverse sake handel.
Sabbāsava Sutta (MN 2) - verbeterde vertaling
Baie interessante sutta, waar die verskillende maniere waarop die
āsavas, fermenterende verontreinigings van die verstand, verdryf word.
Bhayabherava Sutta (MN 4) - verbeterde vertaling
Wat sal dit neem om in eensaamheid in die woestyn te lewe, heeltemal vry van vrees? Die Boeddha verduidelik.
Vattha Sutta (MN 7) {uittreksel} - verbeterde vertaling
Ons vind hier ‘n taamlik standaardlys van sestien onklaarhede
(upakkilesa) van die verstand en ‘n verduideliking van ‘n meganisme
waardeur ‘n mens hierdie ‘bevestigde vertroue’ in die Boeddha, die
Dhamma en die Sangha kry wat faktore van stroomtoevoer is.
Mahādukkhakkhandha Sutta (MN 13) - verbeterde vertaling
Op die assāda (allure), ādīnava (nadeel) en nissaraṇa (emancipatie) van kāma (sensualiteit), rūpa (vorm) en vedanā (gevoel). Baie baie nuttige saak om oor na te dink.
Cūḷahatthipadopama Sutta (MN 27) - verbeterde vertaling
Die Boeddha verduidelik hoe die feit dat hy eintlik ‘n verligte wese
is, moet op geloof of as ‘n veronderstelling geneem word totdat ‘n
sekere stadium bereik word, en dat enige eis van so ‘n kennis sonder
daardie besef waardeloos is.
Mahāvedalla Sutta (MN 43) {uittreksel} - woord vir woord
Sāriputta beantwoord verskeie interessante vrae wat gevra word deur
āyasmā Mahākoṭṭhika, en in hierdie uittreksel verduidelik hy dat Vedanā,
Saññā en Viññṇṇa nie duidelik afgebaken word nie, maar diep verweef.
Cūḷavedalla Sutta (MN 44) {uittreksel} - verbeterde vertaling
Die bhikkhuni Dhammadinnā beantwoord ‘n reeks interessante vrae wat gevra word deur Visākha. Sy gee onder meer die 20-voudige definisie van sakkāyadiṭṭhi.
Sekha Sutta (MN 53) - verbeterde vertaling
Die Boeddha vra Ānanda om die Sekha Paṭipadā uit te beeld, waarvan hy
‘n verrassende weergawe gee, waarvan Satisampajañña en Nīvaraṇānaṃ
Pahāna nuuskierig vervang word deur ‘n reeks van sewe ‘goeie eienskappe’
en wat geïllustreer word deur ‘n vertel-similie.
Potaliya Sutta (MN 54) - verbeterde vertaling
‘N reeks van sewe standaard vergelykings om die nadele en gevare van die gee van sensualiteit te verduidelik.
Bahuvedanīya Sutta (MN 59) {uittreksel} - woord vir woord
In hierdie kort uittreksel definieer die Boeddha die vyf kāmaguṇās en maak ‘n belangrike vergelyking met ‘n ander soort plesier.
Kīṭāgiri Sutta (MN 70) {uittreksel} - verbeterde vertaling
Hierdie sutta bevat ‘n definisie van dhammānusārī en saddhānusārī.
Bāhitikā Sutta (MN 88) {uittreksel} - verbeterde vertaling
Die koning Pasenadi van Kosala is gretig om te verstaan wat
aanbeveel word of nie deur wyse ascetics en brahmans nie, en hy vra ‘n
reeks vrae aan Ānanda wat ons die betekenis van die woorde kusala
(gesond) en akusala (ongesond) beter verstaan.
Ānāpānassati Sutta (MN 118) - woord vir woord
Die beroemde sutta oor die praktyk van ānāpānassati, en hoe dit lei
tot die beoefening van die vier satipaṭṭhānas en later aan die
vervulling van die sewe bojjhaṅgas.
Saḷāyatanavibhaṅga Sutta (MN 137) {uittreksel} - verbeterde vertaling
In hierdie diep en baie interessante sutta definieer die Boeddha onder
andere wat die ondersoeke van aangename, onaangename en neutrale
geestelike gevoelens is, en definieer ook die uitdrukking wat in die
standaardbeskrywing van die Boeddha gevind word: ‘anuttaro
purisadammasārathī’.
Indriyabhāvanā Sutta (MN 152) - woord vir woord
Hierdie sutta bied drie benaderings tot die gebruik van
sintuigbeperking, wat addisionele instruksies bevat wat die Indriyesu
Guttadvāratā formules aanvul.
—— ooo ——
http://www.buddha-vacana.org/sutta/samyutta.html
Boom
Saṃyutta Nikāya
- Die geklassifiseerde diskoerse -
[Saṃyutta: groep]
Die diskoerse van die Sajyutta Nikāya word verdeel volgens hul tema in 56 sajyuttas, wat hulself in vyf vagas gegroepeer het.
Vibhaṅga Sutta (SN 12.2) - woord vir woord
‘N gedetailleerde verduideliking van paṭicca samuppāda, met ‘n definisie van elk van die twaalf skakels.
Cetanā Sutta (SN 12.38) - verbeterde vertaling
Hier verduidelik die Boeddha hoe cetanā, tesame met pondering en anusaya, as basis dien vir viññṇṇa.
Upādāna Sutta (SN 12.52) - verbeterde vertaling
Dit is ‘n baie verhelderende les wat onthul deur watter sielkundige
meganisme mens gee, en verduidelik hoe dit maklik deur gesonde
oorwegings vervang kan word om daarvan ontslae te raak.
Puttamaṃsūpama Sutta (SN 12.63) - verbeterde vertaling
Die Boeddha bied hier vier indrukwekkende en inspirerende vergelykings om te verduidelik hoe die vierāhāras beskou moet word.
Sanidāna Sutta (SN 14.12) - verbeterde vertaling
‘N Wonderlike verduideliking van hoe persepsies in aksies verander, verder verlig deur die gelykenis van die brandende fakkel. Wees ywerig om ongesonde gedagtes uit die weg te ruim!
Āṇi Sutta (SN 20.7) - woord vir woord
‘N
Baie belangrike ding word deur die Boeddha aan ons herinner: vir ons
eie voordeel sowel as vir die bevrediging van die geslagte wat nog nie
kom nie, moet ons die meeste van sy eie werklike woorde gee, en nie
soveel aan elkeen wat anders vandag voorgee of het in die verlede voorgegee om ‘n behoorlike (Dhamma) onderwyser te wees.
Samādhi Sutta (SN 22.5) - woord vir woord
Die Boeddha vermaan sy volgelinge om konsentrasie te ontwikkel sodat
hulle insig kan bewerkstellig in die ontstaan en afsterwe van die vyf
aggregate, waarna hy definieer wat hy bedoel deur die samestellings te
voorkom en weg te gaan, in terme van afhanklike oorsprong.
Paṭisallāṇa Sutta (SN 22.6) - sonder vertaling
Die Boeddha vermaan sy volgelinge om afsondering te beoefen sodat
hulle insig kan bewerkstellig in die ontstaan en afsterwe van die vyf
aggregate, waarna hy definieer wat hy bedoel deur die aggregate op te
volg en weg te gaan, in terme van afhanklike oorsprong.
Upādāparitassanā Sutta (SN 22.8) - woord vir woord
Die ontstaan en beëindiging van lyding vind plaas in die vyf aggregate.
Nandikkhaya Sutta (SN 22.51) - woord vir woord
Hoe om die vernietiging van vreugde te bewerkstellig.
Anattalakkhana Sutta (SN 22.59) - woord vir woord
In hierdie baie bekende sutta verduidelik die Boeddha vir die eerste keer sy onderrig oor anatta.
Khajjanīya Sutta (SN 22.79) {uittreksel} - woord vir woord
Hierdie sutta bied ‘n bondige definisie van die vyf khandhas.
Suddhika Sutta (SN 29.1) - verbeterde vertaling
Die verskillende tipes nāgas.
Suddhika Sutta (SN 30.1) - verbeterde vertaling
Die verskillende soorte supaëṇas (aka garudas).
Suddhika Sutta (SN 31.1) - verbeterde vertaling
Die verskillende tipes gandhabba devas.
Suddhika Sutta (SN 32.1) - verbeterde vertaling
Die verskillende tipes wolk devas.
Samāpattimūlakaṭhiti Sutta (SN 34.11) - verbeterde vertaling
Verkry konsentrasie teen die handhawing van konsentrasie.
Pubbesambodha Sutta (SN 35.13) - woord vir woord
Die Boeddha definieer wat hy bedoel met allure, nadeel en emansipasie
in die geval van die interne sintuie, en verklaar dan dat sy ontwaking
niks meer of minder was as om hulle te verstaan nie.
Abhinanda Sutta (SN 35.20) - woord vir woord
Daar is geen ontsnapping vir elkeen wat in sinvolle voorwerpe geniet nie.
Migajāla Sutta (SN 35.46) - verbeterde vertaling
Hoekom is ware eensaamheid so moeilik om te vind? Die Boeddha verduidelik waarom, ongeag waarheen jy gaan, hou jou mees irriterende metgeselle altyd saam.
Avijjāpahāna Sutta (SN 35.53) - woord vir woord
‘N Baie eenvoudige diskoers, maar baie diep, oor wat om te weet en sien om onkunde te laat vaar en kennis te produseer.
Sabbupādānapariññā Sutta (SN 35.60) - woord vir woord
Die Boeddha, terwyl die volledige begrip van alle aanhangsels
uiteengesit word, gee ‘n diep en duidelike verduideliking: kontak
ontstaan op grond van drie verskynsels.
Migajāla Sutta Sutta (SN 35.64) {uittreksel} - woord vir woord
Sommige
neofiete (en ons kan ons dikwels tussen hulle tel) wil soms glo dat dit
moontlik is om sensuele genot te verhef sonder om aanleiding te gee tot
aanhegting of lyding. Die Boeddha leer Migajāla dat dit onmoontlik is.
Adantāgutta Sutta (SN 35.94) - woord vir woord
Hier
is een van die advies wat so maklik is om te verstaan met die
intellek, maar so moeilik om te verstaan op dieper vlakke omdat ons
verkeerde sienings voortdurend inmeng in die proses. Daarom moet ons dit dikwels herhaal, hoewel dit vir sommige dalk saai lyk.
Pamādavihārī Sutta (SN 35.97) - woord vir woord
Wat maak die verskil tussen die een wat met nalatigheid leef en die een wat met waaksaamheid leef.
Sakkapañhā Sutta Sutta (SN 35.118) - woord vir woord
Die Boeddha gee ‘n redelik eenvoudige antwoord op Sakka se vraag: wat is die rede waarom sommige mense
Sakkapañhā Sutta Sutta (SN 35.118) - woord vir woord
Die Boeddha gee ‘n redelik eenvoudige antwoord op Sakka se vraag: wat
is die rede waarom sommige mense die einddoel bereik terwyl ander nie?
Rūpārāma Sutta (SN 35.137) - woord vir woord
Die Boeddha verduidelik weer vir ons, op ‘n ander manier, die oorsaak en die beëindiging van lyding. Dit vind in die middel van wat ons die hele dag en die hele nag doen.
Aniccanibbānasappāya Sutta (SN 35.147) - woord vir woord
Hier is hardcore vipassanā instruksies wat handel oor die persepsie
van onverbiddelikheid vir gevorderde meditators wat uitsien na die
bereiking van Nibbana.
Ajjhattānattahetu Sutta (SN 35.142) - woord vir woord
Hoe om die oorsake van die ontstaan van die sintuie te ondersoek,
waarby die eienskap van nonself makliker verstaanbaar is, kan ‘n oordrag
van hierdie begrip tot hul saak maak.
Samudda Sutta (SN 35.229) - verbeterde vertaling
Wat die oseaan in die dissipline van die edeles is. Pasop om nie daarin te sink nie!
Pahāna Sutta (SN 36.3) - verbeterde vertaling
Die verband tussen die drie tipes vedanā en drie van die anusayas.
Daṭṭhabba Sutta (SN 36.5) - verbeterde vertaling
Hoe die drie tipes vedanā (gevoelens) gesien moet word.
Salla Sutta (SN 36.6) - verbeterde vertaling
Wanneer
‘n mens met die pyl van fisiese pyn geskiet, maak ‘n onwyse persoon
kwessies wat erger is deur geestelike angs op te hef, net asof hy deur
twee pyle geskiet is. ‘N wyse persoon voel die steek van een pyl alleen.
Anicca Sutta (SN 36.9) - verbeterde vertaling
Sewe eienskappe van vedanā (gevoelens), wat ook van toepassing is op
die ander vier khandhas (SN 22.21) en elk van die twaalf skakels van
paṭicca · samuppāda (SN 12.20).
Phassamūlaka Sutta (SN 36.10) - woord vir woord
Die drie tipes gevoelens is gewortel in drie soorte kontakte.
Aṭṭhasata Sutta (SN 36.22) - verbeterde vertaling
Die Boeddha uiteensit vedanās op sewe verskillende maniere, ontleed
hulle in twee, drie, vyf, ses, agtien, ses en dertig of eenhonderd en
agt kategorieë.
Nirāmisa Sutta (SN 36.31) {uittreksel} - woord vir woord
Ons kan hier verstaan dat pitti, hoewel dit dikwels as ‘n bojjhaṅga genoem word, soms ook akusala kan wees. Hierdie gedeelte sluit ook ‘n definisie van die vyf kāmaguṇā in.
Dhammavādīpañhā Sutta (SN 38.3) - verbeterde vertaling
Wie bely die Dhamma in die wêreld (dhamma · vādī)? Wie oefen goed (su · p · paṭipanna)? Wie gaan goed (su gata)?
Dukkara Sutta (SN 39.16) - verbeterde vertaling
Wat is moeilik om te doen in hierdie onderrig en dissipline?
Vibhaṅga Sutta (SN 45.8) - woord vir woord
Hier definieer die Boeddha presies elke faktor van die agtvoudige edele pad.
Āgantuka Sutta (SN 45.159) - verbeterde vertaling
Hoe die Noble Pad werk met die abhiññā wat betrekking het op verskeie
dhammas as ‘n gastehuis wat allerhande soorte besoekers verwelkom.
Kusala Sutta (SN 46.32) - woord vir woord
Al wat voordelig is, verenig in een ding.
Āhāra Sutta (SN 46.51) - verbeterde vertaling
Die Boeddha beskryf hoe ons die hindernisse en die faktore van
verligting kan “voed” of “honger” volgens hoe ons ons aandag toepas.
Saṅgārava Sutta (SN 46.55) {uittreksel} - verbeterde vertaling
‘N Pragtige reeks vergelykings om te verduidelik hoe die vyf nīvaraṇas
(hindernisse) die suiwerheid van die verstand beïnvloed en die vermoë
om die realiteit te sien soos dit is.
Sati Sutta (SN 47.35) - woord vir woord
In hierdie sutta herinner die Boeddha die bhikkhus om satos en sampajānos te wees, en definieer dan hierdie twee terme.
Vibhaṅga Sutta (SN 47.40) - woord vir woord
Die satipaṭṭhānas het kortliks geleer.
Daṭṭhabba Sutta (SN 48.8) - verbeterde vertaling
Elk van die vyf geestelike indriyas word in ‘n viervoudige dhamma gesien.
Saṃkhitta Sutta (SN 48.14) - verbeterde vertaling
Om dit te bereik is al wat ons moet doen, en dit is die maatstaf van ons bevryding.
Vibhaṅga Sutta (SN 48.38) - verbeterde vertaling
Hier definieer die Boeddha die vyf sensitiewe indriyas.
Uppaṭipāṭika Sutta (SN 48.40) - verbeterde vertaling
Hierdie sutta trek ‘n interessante parallel tussen die beëindiging van
die gevoelskwessies en die opeenvolgende bereiking van jhānas.
Sāketa Sutta (SN 48.43) {uittreksel} - verbeterde vertaling
In hierdie sutta verklaar die Boeddha dat die balas en die indriyas as
een en dieselfde ding of as twee verskillende dinge beskou kan word.
Patiṭṭhita Sutta (SN 48.56) - verbeterde vertaling
Daar is een geestestoestand waardeur al die vyf geestelike fakulteite vervolmaak word.
Bīja Sutta (SN 49.24) - verbeterde vertaling
‘N pragtige simile wat illustreer hoe fundamentele deugde is vir die oefening van die vier regte strewes.
Gantha Sutta (SN 50.102) - verbeterde vertaling
Hierdie sutta is gebaseer op die interessante lys van die vier
‘liggaamlike knope’ en bevorder die ontwikkeling van die vyf geestelike
sterk punte.
Viraddha Sutta (SN 51.2) - verbeterde vertaling
Wie dit verwaarloos, verwaarloos die edele pad.
Chandasamādhi Sutta (SN 51.13) - verbeterde vertaling
Hierdie su
Chandasamādhi Sutta (SN 51.13) - verbeterde vertaling
Hierdie sutta verduidelik die betekenis van die formules wat die praktyk van die iddhi · pādas beskryf.
Samaṇabrāhmaṇa Sutta (SN 51.17) - verbeterde vertaling
In die verlede het diegene wat supernormale magte beoefen, in die
toekoms of op die oomblik vier dinge uitgeoefen en aanhoudend beoefen.
Vidhā Sutta (SN 53.36) - verbeterde vertaling
Die
jhānas word aanbeveel om ontslae te raak van die drie tipes verstand,
wat verband hou met die vergelyking van jouself met ander. Dit
maak dit duidelik dat as daar ‘n hiërargie in die Sangha is, dit slegs
vir praktiese doeleindes is en nie as verteenwoordigend van enige
werklikheid beskou moet word nie. Dit is nie heeltemal duidelik of dit een sutta is wat 16 keer
dieselfde ding herhaal, of 16 suttas saamgegroepeer of 4 suttas wat elke
4 herhalings bevat nie.
Padīpopama Sutta (SN 54.8) - woord vir woord
Hier verduidelik die Boeddha ānāpānassati en beveel dit vir verskeie
doeleindes: van die verontagsaming van onsuiwerhede, deur al die agt
jhānas te ontwikkel.
Saraṇānisakka Sutta (SN 55.24) - verbeterde vertaling
In hierdie interessante diskoers verklaar die Boeddha dat jy nie eens
sterk vertroue in die Boeddha, Dhamma en Sangha gehad het om in die tyd
van die dood ‘n stroomwenner te word nie.
Mahānāma Sutta (SN 55.37) - verbeterde vertaling
Wat dit beteken om ‘n leke-dissipel te wees, met deugde, oortuiging, vrygewigheid en onderskeiding.
Aṅga Sutta (SN 55.50) - woord vir woord
Die vier sotāpattiyaṅgas (faktore vir stroominvoer).
Samādhi Sutta (SN 56.1) - woord vir woord
Die Boeddha vermaan die bhikkhus om samādhi te beoefen, want dit lei
tot die begrip van die vier edele waarhede in hulle ware natuur.
Paṭisallāna Sutta (SN 56.2) - woord vir woord
Die Boeddha vermaan die bhikkhus om paṭisallāna te oefen, want dit lei
tot die begrip van die vier edele waarhede in hulle ware natuur.
Dhammacakkappavattana Sutta (SN 56.11) - woord vir woord
Dit is beslis die bekendste sutta in die Pali-literatuur. Die Boeddha verduidelik die vier ariya-saccas vir die eerste keer.
Saṅkāsanā Sutta (SN 56.19) - verbeterde vertaling
Die onderrig van die vier edele waarhede, hoe vervelig dit ookal mag
lyk, is eintlik baie diep en die verstand kan die hele tyd bestee om dit
te ondersoek.
Siṃsapāvana Sutta (SN 56.31) - woord vir woord
Die beroemde sutta waar die Boeddha verklaar dat hy geen
belangstelling het in enige leerstellings wat nie dadelik verband hou
met die bereiking van die doel nie.
Daṇḍa Sutta (SN 56.33) - verbeterde vertaling
Die vertel similie van die stok.
—— ooo ——
http://www.buddha-vacana.org/sutta/anguttara.html
Aṅguttara Nikāya
- Die diskoerse van een addisionele faktor -
[aṅg: faktor | uttara: addisionele]
Die Aṅguttara Nikāya bevat duisende kort diskoerse, waarvan die besonderheid gestruktureer word as opsommings. Dit
is verdeel in elf afdelings, die eerste wat handel oor opsommings van
een item, die tweede met dié van twee items, ens. Die Boeddha, wat nooit
van skryf gebruik gemaak het nie, het sy luisteraars gevra om aandag te
gee en sy instruksies te memoriseer. Ten einde sy woorde so duidelik moontlik te maak en hierdie
memorisering te fasiliteer, het hy dikwels sy onderrig in die vorm van
opsommings aangebied.
Nipātas
1. Ekaka Nipāta 7. Sattaka Nipāta
2. Duka Nipāta 8. Aṭṭhaka Nipāta
3. Tika Nipāta 9. Navaka Nipāta
4. Catuka Nipāta 10. Dasaka Nipāta
5. Pañcaka Nipāta 11. Ekādasaka Nipāta
6. Chakka Nipāta
—— ooo ——
1. Ekaka Nipāta
Rūpādi Vagga (AN 1.1-10) - woord vir woord
Daar is vyf tipes sinvoorwerpe wat die verstand van (meeste) mense meer as enige ander oorweldig.
Nīvaraṇappahāna Vagga (AN 1.11-20) - woord vir woord
Die vyf dhammas wat die vyf struikelblokke doeltreffend voed, en die vyf doeltreffendste maniere om hulle te verset.
Akammaniya Vagga (AN 1.21-30) - woord vir woord
Die verstand kan ons ergste vyand of ons beste vriend wees.
Adanta Vagga (AN 1.31-40) - verbeterde vertaling
Die verstand kan ons ergste vyand of ons beste vriend wees.
Udakarahaka Suttas (AN 1.45 & 46) - verbeterde vertaling
Die verskil tussen ‘n duidelike verstand en ‘n modderige een.
Mudu Sutta (AN 1.47) - verbeterde vertaling
‘N Simulasie vir ‘n gedagte wat oorvloedig is.
Lahuparivatta Sutta (AN 1.48) - verbeterde vertaling
Die Boeddha, wat gewoonlik so vaardig is om gelykenisse te vind, is hier teen ‘n verlies.
Accharāsaṅghāta Peyyāla (AN 1.53-55) - woord vir woord
Die uitoefening van welwillendheid maak een waardige geskenke.
Kusala Suttas (AN 1.56-73) - woord vir woord
Wat produseer en wat die gesonde en ongesonde geestelike toestande uitskakel.
Pamāda Suttas (AN 1.58-59) - verbeterde vertaling
Niks is so nadeel soos dit nie.
Pamādādi Vagga (AN 1,81-97) - woord vir woord
Die Boeddha waarsku ons herhaaldelik.
Kāyagatāsati Vagga (AN 1.563-574) {uittreksels} - verbeterde vertaling
Die Boeddha spreek in hoë lof van die bewustheid wat op die liggaam gerig is.
—— ooo ——
2. Duka Nipāta
Appaṭivāna Sutta (AN 2.5) - verbeterde vertaling
Hoe moet ons onsself oplei as ons wakker wil word.
Cariya Sutta (AN 2.9) - verbeterde vertaling
Wat waarborg dit tog harmonie, beleefdheid, eerlikheid, broederskap in ‘n woord vrede binne ‘n gegewe samelewing? Die Boeddha verduidelik hier wat die twee voogde van die wêreld is.
Ekaṃsena Sutta (AN 2.18) - verbeterde vertaling
Hier is een ding wat die Boeddha kategories verklaar.
Vijjābhāgiya Sutta (AN 2.32) - woord vir woord
Hier het die Boeddha Samatha met rāga en cetovimutti, en Vipassanā met avijjā and paññāvimutti.
—— ooo ——
3. Tika Nipāta
Kesamutti [aka Kālāmā] Sutta (AN 3.66) - woord vir woord
In hierdie bekende sutta herinner die Boeddha ons om uiteindelik net
ons eie regstreekse ervaring van die werklikheid te vertrou, nie wat
deur ander verklaar word nie, selfs al is dit ons ‘eerbiedige
onderwyser’.
Sāḷha Sutta (AN 3.67) - verbeterde vertaling
Die advies wat hier gegee word, is baie soortgelyk aan dié wat aan die Kalamas gegee word.
Aññatitthiya Sutta (AN 3.69) - verbeterde vertaling
Die drie wortels van die ongewone word verduidelik met hul
respekkarakteristiek, die oorsaak van hul ontstaan, en die manier om
hulle staking te bewerkstellig.
Uposatha Sutta (AN 3.71) - verbeterde vertaling
In hierdie sutta bepaal die Boeddha hoe leke mense Uposatha moet beoefen en beskryf die verskillende tipes devas.
Sīlabbata Sutta (AN 3.79) - verbeterde vertaling
Ānanda verduidelik deur middel van watter baie eenvoudige creteria rites en rituele geoordeel kan word as voordelig of nie.
Samaṇa Sutta (AN 3.82) - verbeterde vertaling
Hier is die drie ascetics take van ‘n asket.
Vajjiputta Sutta (AN 3.85) - verbeterde vertaling
‘N Sekere monnik kan nie met soveel reëls oplei nie. Die Boeddha verduidelik hom hoe hy sonder hulle kan doen, en dit werk redelik goed.
Sikkhattaya Sutta (AN 3.90) - woord vir woord
Die Boeddha definieer die drie opleidings, dws adhisīlasikkhā, adhicittasikkhā en adhipaññāsikkhā.
Accāyika Sutta (AN 3.93) - verbeterde vertaling
Drie dringende take van ‘n asket wat soos drie dringende take van ‘n boer is.
Sikkhattaya Sutta (AN 3.91) - woord vir woord
Hier gee die Boeddha ‘n alternatiewe definisie van adhipaññāsikkhā.
Paṃsudhovaka Sutta (AN 3.102) - min info · bel
In
hierdie sutta vergelyk die Boeddha die verwydering van geestelike
onsuiwerhede deur die praktyk van die werk van ‘n goudsmid. Dit is veral interessant, want dit bied ‘n geleidelike uiteensetting
van die onsuiwerhede wat mens in die praktyk moet hanteer, wat ‘n
nuttige verwysing gee.
Nimitta Sutta (AN 3.103) - min info · bel
Vind jy jouself knik of word oormatig gejaag tydens jou meditasieoefening? Dit
is ‘n baie nuttige diskoers vir die meditators wat die twee
ooreenstemmende geestelike fakulteite van poging en konsentrasie wil
balanseer, tesame met ewekansigheid. Baie van ons sal aansienlik baat vind by die toepaslike toepassing van hierdie instruksies.
Ruṇṇa Sutta (AN 3.108) - woord vir woord
Hier verduidelik die Boeddha wat sing en dans in die dissipline van die edeles, en gee dan sy inbreuk oor die lag en glimlag.
Atitti Sutta (AN 3.109) - verbeterde vertaling
Drie verkeerde dinge, waarvan baie ongelukkig is, wat nooit versadig kan word nie.
Nidāna Sutta (AN 3.112) - verbeterde vertaling
Ses oorsake, drie gesond en drie ongesond, tot die ontstaan van Kamma.
Kammapatha Sutta (AN 3.164) - woord vir woord
Hier word getoon dat die siening dat daar niks verkeerd is om nie-vegetariër te wees nie, foutief is.
—— ooo ——
4. Catukka Nipāta
Joga Sutta (AN 4.10) - verbeterde vertaling
Wat die Boeddha beteken wanneer hy praat oor joga en yogakkhema (rus uit die juk).
Padhāna Sutta (AN 4.13) - woord vir woord
In hierdie sutta gee die Boeddha ‘n definisie van die samappadhānas.
Aparihāniya Sutta (AN 4.37) - verbeterde vertaling
Vier eenvoudige praktyke wat die een in staat stel om weg te val, reg in die teenwoordigheid van Nibbana.
Samādhibhāvanā Sutta (AN 4.41) - woord vir woord
Die vier tipes konsentrasie wat die Boeddha prys. Dit is baie duidelik hier dat geen duidelike onderskeid tussen samādhi en paññā gemaak word nie.
Vipallāsa Sutta (AN 4.49) - woord vir woord
In hierdie sutta beskryf die Boeddha die viervoudige vervorming van saññā, citta en diṭṭhi.
Appamāda Sutta (AN 4.116) - eenvoudige vertaling
Vier gevalle waarin ‘n mens met hulpmiddel moet oefen.
Ārakkha Sutta (AN 4.117) - eenvoudige vertaling
Vier dinge wat onderneem moet word met versigtigheid, gedagtes terwyl die verstand beskerm word.
Mettā Sutta (AN 4.125) - verbeterde vertaling
Hier verduidelik die Boeddha watter soort wedergeboorte een wat die
vier Brahmavihāras deeglik kan beoefen, en die groot voordeel om sy
dissipel te wees.
Asubha Sutta (AN 4.163) - verbeterde vertaling
Die vier maniere om te oefen, volgens die tipe oefening wat gekies is
en die intensiteit of swakheid van sterk punte en geestelike feite.
Abhiññā Sutta (AN 4.254) - sonder vertaling
Hoe die Noble Pad werk met die abhiññā wat betrekking het op verskeie
dhammas as ‘n gastehuis wat allerhande soorte besoekers verwelkom.
Arañña Sutta (AN 4.262) - verbeterde vertaling
Watter soort persoon is geskik om in die woestyn te woon?
—— ooo ——
5. Pañcaka Nipāta
Vitthata Sutta (AN 5.2) - sonder vertaling
Hier definieer die Boeddha in detail wat hy die vyf Sekha-balas noem (stringe van een in opleiding). Hierdie
sutta is maklik verstaanbaar sonder om ‘n parallelle vertaling te
vereis, as u na die Satta saddhammā Formules verwys soos in die teks
voorgestel sal word. Die Pali-Engelse Woordeboek is ook beskikbaar, net in geval.
Vitthata Sutta (EN 5.14) - woord vir woord
Hier word die vyf balas omskryf.
Samādhi Sutta (AN 5.27) - verbeterde vertaling
Vyf opheffende kennis wat voorkom by een wat die grenslose konsentrasie beoefen.
Akusalarāsi Sutta (AN 5.52) - verbeterde vertaling
Praat terecht, wat moet ‘ophoping van demerit’ genoem word?
Abhiṇhapaccavekkhitabbaṭhāna Sutta (AN 5.57) {uittreksel} - woord vir woord
Hoe om jou eie kamma te oorweeg.
Anāgatabhaya Sutta (AN 5.80) - verbeterde vertaling
Die Boeddha herinner die monnike dat die praktyk van Dhamma nie later
uitgestel moet word nie, want daar is geen waarborge dat die toekoms
enige geleenthede vir die praktyk sal bied nie.
Sekha Sutta (AN 5.89) - sonder vertaling
Die Boeddha herinner ons aan vyf dinge wat die praktyk versleg, wat
vir almal wat in die opleiding wil vorder, byna net so belangrik is om
te weet, onthou en in ons lewenswyses te integreer as die kennis van die
vyf standaard nīvaraṇas.
Sekha Sutta (AN 5.90) - verbeterde vertaling
Vyf houdings wat tot die agteruitgang van die praktyk lei.
Sutadhara Sutta (AN 5.96) - verbeterde vertaling
Vyf eienskappe is die voorste wat in gedagte hou om asemhaling te inspireer tot bevryding.
Kathā Sutta (AN 5.97) - verbeterde vertaling
Vyf eienskappe is die voorste wat in gedagte hou om asemhaling te inspireer tot bevryding.
Āraññaka Sutta (AN 5.98) - verbeterde vertaling
Vyf eienskappe is die voorste wat in gedagte hou om asemhaling te inspireer tot bevryding.
Andhakavinda Sutta (’n 5.114) - verbeterde vertaling
Vyf dinge wat die Boeddha sy nuwe geordende monnike vermaan om te doen.
Samayavimutta Sutta (AN 5.149) - sonder vertaling
Vyf toestande waaronder een wat ‘af en toe bevryding’ gekry het, sal terugval.
Samayavimutta Sutta (AN 5.150) - sonder vertaling
Nog ‘n stel van vyf toestande waaronder een wat ‘af en toe bevryding’ gekry het, sal terugval.
Vaṇijjā Sutta (AN 5.177) - verbeterde vertaling
Die Boeddha spesifiseer hier vyf ambagte wat nie deur sy leuenvolgers uitgevoer moet word nie, waaronder die vleisbesigheid.
Gihī Sutta (AN 5.179) - verbeterde vertaling
In hierdie sutta gee die Boeddha meer akkuraatheid oor die manier
waarop die vier gewone sotāpattiyaṅgas geïnternaliseer moet word om die
regte toestande vir sotāpatti te vorm.
Nissāraṇīya Sutta (AN 5.200) - verbeterde vertaling
Hierdie sutta weier vyf tipes nissāraṇas.
Yāgu Sutta (AN 5.207) - verbeterde vertaling
Die Boeddha gee vyf voordele om rysgruel te eet.
Dantakaṭṭha Sutta (AN 5.208) - verbeterde vertaling
Die Boeddha gee vyf redes om ‘n tandreiniger te gebruik.
Gītassara Sutta (AN 5.209) - woord vir woord
Hierdie sutta is grotendeels oor die hoof gesien deur die verskillende
boeddhistiese tradisies: die Boeddha verduidelik hoekom hy nie toelaat
dat die bhikkhus enige melodiese chanting verrig nie.
Muṭṭhassati Sutta (AN 5.210) - verbeterde vertaling
Die nadele van die slaap raak sonder behoorlike sati en sampajañña, en die onderskeie voordele daarvan om dit te doen.
Duccarita Sutta (AN 5.241) - verbeterde vertaling
Vyf gevare van duccarita (slegte gedrag) en vyf voordele van sucarita (goeie gedrag).
Duccarita Sutta (AN 5.245) - verbeterde vertaling
Nog ‘n sutta oor die vyf gevare van duccarita en vyf voordele van sucarita.
Sivathika Sutta (AN 5.249) - verbeterde vertaling
Vyf maniere waarop ‘n slegte persoon soortgelyk kan wees aan ‘n karnelgrond waar mense lyke gooi.
Puggalappasāda Sutta (AN 5.250) - verbeterde vertaling
Hier is ‘n seldsame waarskuwing wat deur die Boeddha gegee word oor die gevare van vertroue in enigiemand.
Rāgassa abhiññāya Sutta (AN 5.303) - verbeterde vertaling
Vyf dinge wat beoefen moet word vir die direkte kennis van Rāga.
—— ooo ——
6. Chakka Nipāta
Bhaddaka Sutta (AN 6.14) - min info · bel
Sāriputta verduidelik wat die verskil maak tussen ‘n bhikkhu wie se dood onbetwisbaar sal wees en wie se dood sal luister.
Anutappiya Sutta (AN 6.15) - min info · bel
Sāriputta verduidelik wat die verskil maak tussen ‘n bhikkhu wie se
dood berou sal wees en een wie se dood onverbiddelik sal wees.
Maraṇassati Sutta (AN 6.20) - verbeterde vertaling
Hierdie sutta verduidelik in detail hoe om die gedagtes van die dood te beoefen.
Sāmaka Sutta (AN 6.21) - min info · bel
Gevra deur die tussenkoms van ‘n deva, onthul die Boeddha die ses agtelose maniere waarop bhikkhus in kusala dhammas versleg.
Aparihāniya Sutta (AN 6.22) - min info · bel
Ses dhammas verbonde aan nie-agteruitgang
8. Aṭṭhaka Nipāta
Nanda Sutta (AN 8.9) {uittreksel} - woord vir woord
Die Boeddha beskryf hoe Nanda, alhoewel hy ‘n vurige gevoel van begeerte het, praktyk in ooreenstemming met sy opdragte. Hierdie sutta bevat ‘n definisie van satisampajañña.
Mahānāma Sutta (AN 8.25) {uittreksel} - woord vir woord
Mahānāma vra die Boeddha om te definieer wat ‘n leë volgeling is en in
watter opsig ‘n lekvolger verwag word om deugsaam te wees.
Anuruddhamahāvitakka Sutta (AN 8.30) - min info · bel
Sewe wyse gedagtes wat werklik die moeite werd is om te verstaan en te onthou, kom voor. Anuruddha. Die Boeddha kom na hom toe om hom die agtste te leer, waarmee hy die arahantskap sal bereik. Die Boeddha verduidelik dan die betekenis van daardie gedagtes in detail.
Abhisanda Sutta (AN 8.39) - verbeterde vertaling
Hier is agt maniere waarop alle ernstige dissipels van die Boeddha baie verdienste vir hulleself skep.
Duccaritavipka Sutta (AN 8.40) - min info · bel
Hierdie sutta beskryf die soort lyding wat ‘n mens ondergaan as gevolg van die nie-nakoming van die hoofvoorskrifte.
Saṅkhitta Sutta (AN 8.53) - woord vir woord
Die Boeddha gee agt kriteria aan sy voormalige verpleegster om te
diskrimineer of ‘n gegewe stelling tot sy onderrig behoort of nie, wat
vandag dalk handig kan wees.
Dīghajāṇu Sutta (AN 8.54) {uittreksel} - duidelike tekste
Die Boeddha bepaal onder meer in hierdie sutta wat hy met vrygewigheid beteken.
Vimokkha Sutta (AN 8.66) - verbeterde vertaling
‘N Verduideliking van die agt vimokkhas (bevryding).
Parihana Sutta (AN 8.79) - sonder vertaling
Die Boeddha verduidelik wat is die agt dhammas wat lei tot die agteruitgang van ‘n bhikkhu tydens opleiding.
—— ooo ——
9. Navaka Nipāta
Nāga Sutta (AN 9.40) - eenvoudige tekste
Hierdie sutta, gekleur met subtiele humor, verduidelik hoe ‘n bhikkhu
van verstandige verstand vergelykbaar is met ‘n eensame olifant, wat
albei gewoonlik Nāga genoem word.
Tapussa Sutta (AN 9.41) {uittreksel} - duidelike tekste
Hier saññā · vedayita · nirodha, die beëindiging van saññā en vedanā word aangebied as ‘n negende jhāna.
Sikkhādubbalya Sutta (AN 9.63) - woord vir woord
Wat om te doen as mens nog nie perfek is in die vyf voorskrifte nie.
Nīvaraṇa Sutta (AN 9.64) - woord vir woord
Hoe om die vyf hindernisse te verwyder.
—— ooo ——
10. Dasaka Nipāta
Saṃyojana Sutta (AN 10.13) - eenvoudige tekste
Hierdie baie kort sutta bevat die tien saṃyojanas.
Kasiṇa Sutta (AN 10.25) - woord vir woord
Dit is die standaard beskrywing van die praktyk op die tien kasiṇas.
Girimānanda Sutta (’n 10.60) - verbeterde vertaling
Om te help om Girimānanda te herstel van ‘n ernstige siekte, gee die
Boeddha ‘n wonderlike onderrig aan die hand van tien tipes baie nuttige
persepsies wat ontwikkel kan word.
Kathāvatthu Sutta (AN 10.69) {uittreksel} - duidelike tekste
Die Boeddha herinner die bhikkhus waaroor hulle nie moet praat nie en waaroor hulle moet praat.
Cunda Sutta (AN 10.176) - ‘n bietjie inligting
Die Boeddha verduidelik ‘n dieper betekenis van suiwerheid, in kāya,
vācā en mana, nie in rituele of rituele nie en toon aan dat die
voormalige onderliggend is aan laasgenoemde, wie se ondoeltreffendheid
duidelik gemaak word.
—— ooo ——
11. Ekādasaka Nipāta
30/03/2555
Mettā Sutta (AN 11.15) - min info · bel
Elf goeie resultate wat uit die praktyk van mettā kom.
—— ooo ——
Bodhi blaar
3 Classical Albanian
3 Klasike Shqiptare
2534 Fri 16 Shkurt 2018 MËSIMI
http://www.buddha-vacana.org/
Buda Vacana
- Fjalët e Budës -
Mëso Pali në internet falas dhe mënyra më e lehtë.
Kjo
faqe është e dedikuar për ata që dëshirojnë të kuptojnë më mirë fjalët e
Budës duke mësuar bazat e gjuhës Pali, por që nuk kanë shumë kohë për
të. Ideja
është se në qoftë se qëllimi i tyre është thjesht të aftësohen për të
lexuar tekstet e Paliut dhe të kenë një ndjenjë të mirë të kuptimit të
tyre, edhe nëse kjo mirëkuptim nuk mbulon të gjitha detajet minutë të
rregullave gramatikore, ata vërtetë nuk kanë nevojë të shpenzojnë shumë koha duke luftuar me një mësim dekurajues të teorisë së lodhshme
gramatikore që përfshin gjëra të tilla si deklinacija dhe konjugacione
të shumta.
Në
këtë rast, mjafton që të kufizohen vetëm për të kuptuar kuptimin e
fjalëve më të rëndësishme të Palit, sepse përvoja e përsëritur e leximit
siguron një kuptim empirik dhe intuitiv të strukturave më të zakonshme
të fjalive. Ato mund të bëhen autodidaktë, duke zgjedhur kohën, kohëzgjatjen, frekuencën, përmbajtjen dhe thellësinë e studimit të tyre.
Kuptimi
i tyre për Budan Vacanën do të bëhet shumë më i saktë, pasi ata mësojnë
lehtë dhe mësojnë përmendësh fjalët dhe formulat e rëndësishme që janë
themelore në mësimet e Budës, nëpërmjet mënyrave të leximit të rregullt.
Të mësuarit e tyre dhe frymëzimi që ata marrin prej saj do të rriten
më thellë, pasi që pranueshmëria e tyre ndaj mesazheve të Mësuesit do të
përmirësohet.
Disclaimer: Kjo faqe interneti është krijuar nga një autodidakt dhe është menduar për autodidaktet. Webmasteri
nuk ka ndjekur ndonjë kurs zyrtar Pali dhe nuk ka pretendim se të
gjitha informatat e paraqitura këtu janë krejtësisht të lira nga
gabimet. Ata që duan saktësi akademike mund të konsiderojnë bashkimin me një kurs formal Pali. Në rast se lexuesit vërejnë ndonjë gabim, webmasteri do të jetë
mirënjohës nëse e raportojnë atë nëpërmjet kutisë postare të përmendur
nën ‘Kontaktin’.
utta Piṭaka -Digha Nikaya
DN 9 -
Poṭṭhapāda Sutta
{Fragment}
- Pyetjet e Poṭṭhapāda -
Poṭṭhapāda bën pyetje të ndryshme duke reaguar në natyrën e Saññā.
Shënim: tekstet e thjeshta
Sutta Piṭaka
- Shporta e diskurseve -
[sutta: diskurs]
Sutta Piṭaka përmban thelbin e mësimit të Budës në lidhje me Dhamën. Ajo përmban më shumë se dhjetë mijë sute. Ai është i ndarë në pesë koleksione të quajtura Nikāyas.
Dīgha Nikāya
[dggha: gjatë] Digjha Nikaya mbledh 34 nga ligjëratat më të gjata të dhëna nga Buda. Ka lë të kuptohet se shumë prej tyre janë shtesa të vonuara të korpusit origjinal dhe autenticitetit të dyshimtë.
Majjhima Nikaya
[majjhima: medium] Majjhima Nikaya mbledh 152 diskurse të Budës me
gjatësi të ndërmjetme, që kanë të bëjnë me çështje të ndryshme.
Saṃyutta Nikāya
[samyutta: group] Saṃyutta Nikaya mbledh suttët sipas subjektit të tyre në 56 nën-grupe të quajtur saṃyuttas. Ajo përmban më shumë se tre mijë diskurs me gjatësi të ndryshueshme, por përgjithësisht relativisht të shkurtër.
Aṅguttara Nikāya
[aṅg: faktor | utë:
përveç kësaj] The Aṅguttara Nikaya është nënndervizuar në njëmbëdhjetë
nën-grupe të quajtura nipatas, secila prej tyre që mbledhin diskutime të
përbërë nga numërimet e një faktori shtesë kundrejt atyre të
precedentit nipata. Ajo përmban mijëra sute të cilat përgjithësisht janë të shkurtra.
Khuddaka Nikaya
[khuddha:
i shkurtër, i vogël] Tekstet e shkurtra Khuddhaka Nikaya janë
konsideruar si të përbëra nga dy shtresa: Dhammapada, Udāna, Itivuttaka,
Sutta Nipata, Theragath Therīgāthā dhe Jātaka formojnë shtresat e
lashta, ndërsa librat e tjerë janë shtesa të vonuara dhe origjinalitetin
e tyre është më e diskutueshme.
http://www.buddha-vacana.org/formulae.html
Pali Formulat
Pamja
mbi të cilën bazohet kjo vepër është se pasazhet e suttëve që
raportohen të përsëriten më së shpeshti nga Buda në të katër Niksha mund
të merren si tregues i asaj që ai e konsideronte si interesin më të
denjë për mësimin e tij , dhe në të njëjtën kohë si ajo që përfaqëson me shumë saktësi fjalët e tij aktuale. Tetë prej tyre janë shpjeguar në Gaṇaka-Moggallāna Sutta (MN 107) dhe
përshkruhet si Sekha Paṭipadā ose Path për një nën Trajnim, i cili
praktikisht udhëheq neofit gjithë rrugën deri në jhana e katërt.
Sekha Paṭipadā - Rruga për një nën Trajnim
Dymbëdhjetë formula që përcaktojnë hap pas hapi praktikat kryesore të përshkruara nga Buda. Është me rëndësi thelbësore për këdo që dëshiron të përparojë me
sukses, sepse përmban udhëzimet që do t’i mundësojnë medituesit të
krijojnë kushtet e domosdoshme për një praktikë efikase.
Ānāpānassati - Ndërgjegjësimi i Frymës
Praktika e ānāpānassatit rekomandohet shumë nga Buda për të gjitha
llojet e qëllimeve të shëndetshme dhe këtu ju mund të kuptoni mjaft
saktësisht udhëzimet që ai jep.
Anussati - kujtimet
Këtu kemi përshkrimin standard të Budës (≈ 140 occ.), Dhamma (≈90 occ.) Dhe Sangha (≈45 occ.).
Appamāṇā Cetovimutti - Lirimet e pakufishme të mendjes
Buda shpesh lavdëron praktikën e katër appamāṇa cetovimutti, të cilat
janë reputacion për të sjellë mbrojtje nga rreziqet dhe për të qenë një
mënyrë që çon në Brahmaloka.
Arahatta - Arahantship
Kjo është formulari i aksioneve me të cilin përshkruhet arritja e arahantship në suttas.
Ariya Sīlakkhandha - Agregati fisnik i virtytit
Rregulla të ndryshme që duhet të ndiqen nga bhikkhus.
Arūpajjhānā - Jhānas pa formë
Këtu janë formulimet e stokut që përshkruajnë thithjen e samādhit
përtej jhāna-s së katërt, të cilat përmenden në letrën e vonë të Palit
si arūpajjhānas.
Āsavānaṃ Khayañāṇa - Njohja e shkatërrimit të āsavas
Njohja e shkatërrimit të āsavas: arahantship.
Bhojane Mattaññutā - Moderimi në ushqim
Moderimi në ushqim: njohja e sasisë së duhur për të ngrënë.
Cattaria Jhānā - Katër jhānas
Të katër jhānas: të kesh një qëndrim të këndshëm.
Indriyesu Guttadvāratā - Mbikëqyrje në hyrjen e aftësive të ndjenjave
Garda në hyrje të fakulteteve sensuale: përmbajtje kuptim.
Jāgariyaṃ Anuyoga - Dedikimi i zgjimit
Dedication to wakefulness: ditë dhe natë.
Kammassakomhi - Unë jam kamma ime
Kjo formulë shpjegon një nga gurët themelorë të mësimit të Budës: një version subjektiv i ligjit të shkakut dhe efektit.
Nīvaraṇānaṃ Pahāna - Largimi i pengesave
Heqja e pengesave: tejkalimi i pengesave të gjendjeve mendore.
Pabbajjā - Dil përpara
Dalja e radhës: si vendoset të heq dorë nga bota.
Pubbenivāsānussatiñāṇa - Njohuri për kujtimin e vendeve të dikurshme të jetesës
Njohuri për kujtimin e vendeve të dikurshme të jetesës: duke kujtuar jetën e shkuar.
Satipaṭṭhāna - Prania e Ndërgjegjësimit
Këto janë formulat me të cilat Buda përcakton shkurtimisht se cilat janë katër satipaṭṭhānas (≈33 occ.).
Satisampajañña - Mindfulness dhe kuptim të plotë
Mindfulness dhe kuptim të plotë: një praktikë e pandërprerë.
Satta saddhammā - Shtatë cilësi të mira
Shtatë cilësitë themelore që duhet të zotohen nga trajnuesi për të qenë të suksesshëm. Katër prej këtyre cilësive shfaqen gjithashtu në mesin e pesë indrias shpirtërore dhe pesë balas.
Sattānaṃ Cutūpapātañāṇa - Njohja e rilindjes së qenieve të padëshiruara
Njohja e rilindjes së qenieve të padëshiruara.
Sīlasampatti - Arritja në virtyt
Realizimi i virtytit: respektimi i kujdesshëm i rregullave Pātimokkha.
Vivitta Senāsanena Bhajana - Duke qëndruar në banesa të izoluara
Zgjedhja e një vendi të duhur dhe miratimi i sjelljes së duhur fizike
dhe mendore është një kusht tjetër i sinqertë i praktikës së suksesshme.
Fletë Bodhi
http://www.buddha-vacana.org/patimokkha.html
pemë
Pātimokkha
- Udhëzimet e Bhikkhu -
Këto
janë udhëzimet e 227 që çdo bhikkhu duhet të mësojë nga zemra në gjuhën
e Palit në mënyrë që të jetë në gjendje t’i lexojë ato. Këtu do të sigurohet (me shpresë) një analizë semantike për çdo udhëzues.
Pārājika 1
Nëse ndonjë bhikkhu - duke marrë pjesë në stërvitjen dhe jetesën e
bhikkhus-it, pa hequr dorë nga trajnimi, pa e deklaruar dobësinë e tij -
të përfshihet në marrëdhënie seksuale, edhe me një kafshë femërore, ai
është i mundur dhe nuk është më në lidhje.
http://www.buddha-vacana.org/patimokkha/par1.html
Pātimokkha
Pārājika 1
yo pana bhikkhu bhikkhūnaṃ sikkhā · s · ājīva · samāpanno sikkhaṃ a ·
paccakkhāya du · b · balyaṃ an · āvi · katvā methunaṃ dhammaṃ
paṭiseveyya dhënëaso tiracchāna · gatāya · pi, pārājiko hoti a ·
saṃvāso.
Nëse
ndonjë bhikkhu - që merr pjesë në stërvitjen dhe jetesën e bhikkhus, pa
hequr dorë nga trajnimi, pa e deklaruar dobësinë e tij - angazhohet
http://www.buddha-vacana.org/patimokkha/par1.html
Pātimokkha
Pārājika 1
yo pana bhikkhu bhikkhūnaṃ sikkhā · s · ājīva · samāpanno sikkhaṃ a ·
paccakkhāya du · b · balyaṃ an · āvi · katvā methunaṃ dhammaṃ
paṭiseveyya dhënëaso tiracchāna · gatāya · pi, pārājiko hoti a ·
saṃvāso.
Nëse ndonjë bhikkhu - duke marrë pjesë në stërvitjen dhe jetesën e
bhikkhus-it, pa hequr dorë nga trajnimi, pa e deklaruar dobësinë e tij -
të përfshihet në marrëdhënie seksuale, edhe me një kafshë femërore, ai
është i mundur dhe nuk është më në lidhje.
yo pana bhikkhu Duhet ndonjë bhikkhu
bhikkhūnaṃ sikkhā · s · ājīva · samāpanno që merr pjesë në stërvitjen dhe jetesën e bhikkhus,
sikkhaṃ a · paccakkhāya pa hequr dorë nga trajnimi,
du · b · balyas an · vatiqve pa e deklaruar dobësinë e tij
methunaṃ dhammaṃ paṭiseveyya angazhohen në marrëdhënie seksuale,
antaaso tiracchāna · gatā · pi, madje edhe me një kafshë femër,
pārājiko hoti a · saṃvāso. ai është mposhtur dhe nuk është më në lidhje.
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Qasje e lehtë:
Dīgha Nikāya
Majjhima Nikaya
Saṃyutta Nikāya
Aṅguttara Nikāya
http://www.buddha-vacana.org/sutta/digha.html
Dīgha Nikāya
- Diskurse të gjata -
[dggha: gjatë]
Digjha Nikaya mbledh 34 nga ligjëratat më të gjata që supozohet të jepen nga Buda.
Poṭṭhapāda Sutta (DN 9) {excerpt} - përkthim i përmirësuar
Poṭṭhapāda bën pyetje të ndryshme duke reaguar në natyrën e Saññā.
Mahāparinibbāna Sutta (DN 16) {excerpts} - fjalë për fjalë
Kjo sutta mbledh udhëzime të ndryshme që Buda dha për hir të pasuesve
të tij pas largimit të tij, gjë që e bën atë një grup shumë të
rëndësishëm udhëzimesh për ne sot.
Mahāsatipaṭṭhāna Sutta (DN 22) - fjalë për fjalë
Kjo sutta konsiderohet gjerësisht si një referencë themelore për praktikën e meditimit.
—— oooOooo ——
http://www.buddha-vacana.org/sutta/majjhima.html
Majjhima Nikaya
- Diskutimet me gjatësi të mesme -
[majjhima: medium]
Majjhima Nikaya mbledh 152 diskurse të Budës me gjatësi të ndërmjetme, që kanë të bëjnë me çështje të ndryshme.
Sabbāsava Sutta (MN 2) - përkthim i zgjeruar
Sutta shumë interesante, ku mënyrat e ndryshme me të cilat varrët, fermentimi i ndotjeve të mendjes, shpërndahen.
Bhayabherava Sutta (MN 4) - përkthim i zgjeruar
Çfarë do të duhej për të jetuar në vetmi në shkretëtirë, krejtësisht të lirë nga frika? Buda shpjegon.
Vattha Sutta (MN 7) {excerpt} - përkthim i përmirësuar
Ne gjejmë këtu një listë mjaft standarde të gjashtëmbëdhjetë ndotjeve
(upakkilesa) të mendjes dhe një shpjegim të një mekanizmi me anë të
cilit i marrin këto ‘konfidenca të konfirmuara’ në Buda, Dhamma dhe
Sangha që janë faktorë të hyrjes në lumë.
Mahādukkhakkhandha Sutta (MN 13) - përkthim i zgjeruar
Në hadâda (tërheqje), adnan (pengesë) dhe nissaraña (emancipimi) të kama (sensualitetit), rūpa (formë) dhe vedan (ndjenja). Shumë çështje shumë të dobishme për të menduar.
Cūḷahatthipadopama Sutta (MN 27) - përkthim i përmirësuar
Buda shpjegon se fakti që ai është në fakt një qenie e shkolluar duhet
të merret me besim ose si një hamendje derisa të arrihet një fazë e
caktuar dhe se çdo pretendim i një njohurie të tillë pa këtë realizim
është i pavlefshëm.
Mahāvedalla Sutta (MN 43) {excerpt} - fjalë për fjalë
Sāriputta përgjigjet pyetjeve të ndryshme interesante të pyetura nga
āyasmā Mahātoṭṭhika, dhe në këtë fragment, ai shpjegon se Vedana, Senaja
dhe Venaña nuk janë të përshkruara qartë, por të ndërthurur thellë.
Cūḷavedalla Sutta (MN 44) {excerpt} - përkthim i përmirësuar
Bhikkhuni Dhammadinnā përgjigjet një sërë pyetjesh interesante të kërkuara nga Visākha. Ndër të tjera, ajo jep një përkufizim 20-fish të sakkāadiatīh.
Sekha Sutta (MN 53) - përkthim i përmirësuar
Buda kërkon që Ananda të shpjegojë Sekhasë Paṭipadën, për të cilën ai
jep një version të habitshëm, nga e cila Satisampajañna dhe Nīvaraṇānaṃ
Pahāna janë zëvendësuar kuriozisht nga një seri prej shtatë ‘cilësive të
mira’ dhe që ilustrohet nga një ngjashmëri treguese.
Potaliya Sutta (MN 54) - përkthim i zgjeruar
Një seri prej shtatë simileve standarde për të shpjeguar pengesat dhe rreziqet e dhënies në sensualitet.
Bahuvedanīya Sutta (MN 59) {excerpt} - fjalë për fjalë
Në këtë fragment të shkurtër, Buda përcakton pesë kāmaguṇa dhe bën një krahasim të rëndësishëm me një lloj tjetër kënaqësie.
Kīṭāgiri Sutta (MN 70) {excerpt} - përkthim i përmirësuar
Kjo sutta përmban një përkufizim të dhammānusārī dhe saddhānusārī.
Bāhitikā Sutta (MN 88) {excerpt} - përkthim i përmirësuar
Mbreti Pasenadi i Kosalës është ea
http://www.buddha-vacana.org/sutta/majjhima.html
">Majjhima Nikaya
- Diskutimet me gjatësi të mesme -
[majjhima: medium]
Majjhima Nikaya mbledh 152 diskurse të Budës me gjatësi të ndërmjetme, që kanë të bëjnë me çështje të ndryshme.
Sabbāsava Sutta (MN 2) - përkthim i zgjeruar
Sutta shumë interesante, ku mënyrat e ndryshme me të cilat varrët, fermentimi i ndotjeve të mendjes, shpërndahen.
Bhayabherava Sutta (MN 4) - përkthim i zgjeruar
Çfarë do të duhej për të jetuar në vetmi në shkretëtirë, krejtësisht të lirë nga frika? Buda shpjegon.
Vattha Sutta (MN 7) {excerpt} - përkthim i përmirësuar
Ne gjejmë këtu një listë mjaft standarde të gjashtëmbëdhjetë ndotjeve
(upakkilesa) të mendjes dhe një shpjegim të një mekanizmi me anë të
cilit i marrin këto ‘konfidenca të konfirmuara’ në Buda, Dhamma dhe
Sangha që janë faktorë të hyrjes në lumë.
Mahādukkhakkhandha Sutta (MN 13) - përkthim i zgjeruar
Në hadâda (tërheqje), adnan (pengesë) dhe nissaraña (emancipimi) të kama (sensualitetit), rūpa (formë) dhe vedan (ndjenja). Shumë çështje shumë të dobishme për të menduar.
Cūḷahatthipadopama Sutta (MN 27) - përkthim i përmirësuar
Buda shpjegon se fakti që ai është në fakt një qenie e shkolluar duhet
të merret me besim ose si një hamendje derisa të arrihet një fazë e
caktuar dhe se çdo pretendim i një njohurie të tillë pa këtë realizim
është i pavlefshëm.
Mahāvedalla Sutta (MN 43) {excerpt} - fjalë për fjalë
Sāriputta përgjigjet pyetjeve të ndryshme interesante të pyetura nga
āyasmā Mahātoṭṭhika, dhe në këtë fragment, ai shpjegon se Vedana, Senaja
dhe Venaña nuk janë të përshkruara qartë, por të ndërthurur thellë.
Cūḷavedalla Sutta (MN 44) {excerpt} - përkthim i përmirësuar
Bhikkhuni Dhammadinnā përgjigjet një sërë pyetjesh interesante të kërkuara nga Visākha. Ndër të tjera, ajo jep një përkufizim 20-fish të sakkāadiatīh.
Sekha Sutta (MN 53) - përkthim i përmirësuar
Buda kërkon që Ananda të shpjegojë Sekhasë Paṭipadën, për të cilën ai
jep një version të habitshëm, nga e cila Satisampajañna dhe Nīvaraṇānaṃ
Pahāna janë zëvendësuar kuriozisht nga një seri prej shtatë ‘cilësive të
mira’ dhe që ilustrohet nga një ngjashmëri treguese.
Potaliya Sutta (MN 54) - përkthim i zgjeruar
Një seri prej shtatë simileve standarde për të shpjeguar pengesat dhe rreziqet e dhënies në sensualitet.
Bahuvedanīya Sutta (MN 59) {excerpt} - fjalë për fjalë
Në këtë fragment të shkurtër, Buda përcakton pesë kāmaguṇa dhe bën një krahasim të rëndësishëm me një lloj tjetër kënaqësie.
Kīṭāgiri Sutta (MN 70) {excerpt} - përkthim i përmirësuar
Kjo sutta përmban një përkufizim të dhammānusārī dhe saddhānusārī.
Bāhitikā Sutta (MN 88) {excerpt} - përkthim i përmirësuar
Mbreti Pasenadi i Kosalës është i etur për të kuptuar se çfarë është e
rekomanduar apo jo nga asketët e mençur dhe brahmans, dhe ai kërkon një
seri pyetjesh për Ānanda, të cilat na lejojnë të kuptojmë më mirë
kuptimin e fjalëve kusala dhe akusala.
Ānāpānassati Sutta (MN 118) - fjalë për fjalë
Sutta e famshme në lidhje me praktikën e ānāpānassati, dhe si ajo çon
në praktikën e katër satipaṭṭhānas dhe subsquently për përmbushjen e
shtatë bojjhaṅgas.
Saḷāyatanavibhaṅga Sutta (MN 137) {excerpt} - përkthim i përmirësuar
Në këtë sutta të thellë dhe shumë interesante, Buda përcakton ndër të
tjera atë që janë hetimet e ndjenjave të këndshme, të pakëndshme dhe
neutrale mendore dhe gjithashtu përcakton shprehjen e gjetur në
përshkrimin standard të Budës: ‘anuttaro purisadammasārathī’.
Indriyabhāvanā Sutta (MN 152) - fjalë për fjalë
Kjo sutta ofron tre qasje në praktikën e përmbajtjes së ndjeshmërisë,
që përmbajnë udhëzime plotësuese që plotësojnë formulat Indriyesu
Guttadvāratā.
—— oooOooo ——
http://www.buddha-vacana.org/sutta/samyutta.html
pemë
">Saṃyutta Nikāya
- Diskurse të klasifikuara -
[saṃyutta: grup]
Diskurse të Sajayutta Nikaya janë të ndara sipas temës së tyre në 56 saṃyuttas, të cilat vetë janë grupuar në pesë vagga.
Vibhaṅga Sutta (SN 12.2) - fjalë për fjalë
Një shpjegim i hollësishëm i paísicca samuppāda, me një përkufizim të secilës prej dymbëdhjetë lidhjeve.
Cetanā Sutta (SN 12.38) - përkthim i përmirësuar
Këtu Buda shpjegon se si cetana, së bashku me meditimin dhe anusajnin, shërbejnë si bazë për viktima.
Upādāna Sutta (SN 12.52) - përkthim i përmirësuar
Ky është një mësim shumë i ndriçues që zbulon me anë të të cilit
mekanizmi psikologjik i jep dëshirave dhe shpjegon se si mund të
zëvendësohet lehtësisht nga konsiderata të shëndetshme për të hequr
qafe.
Puttamaṃsūpama Sutta (SN 12.63) - përkthim i përmirësuar
Buda ofron këtu katër imazhe mbresëlënëse dhe frymëzuese për të shpjeguar se si duhet të konsiderohen katër āhāras.
Sanidāna Sutta (SN 14.12) - përkthimi i përmirësuar
Një shpjegim i mrekullueshëm se si perceptimet kthehen në veprime, të ndriçuara më tej nga ngjashmëria e pishtarit të ndezur. Qëndroni me kujdes për të larguar mendimet e padobishme!
Āṇi Sutta (SN 20.7) - fjalë për fjalë
Një
gjë shumë e rëndësishme na kujtohet nga Buda: për përfitimin tonë, si
dhe për dobinë e brezave që do të vijnë, duhet t’i kushtojmë rëndësi më
shumë fjalëve të tij të vërteta, dhe jo aq shumë për këdo që pretendon
sot ose ka pretenduar në të kaluarën të jetë një mësues i duhur (Dhamma).
Samàdhi Sutta (SN 22.5) - fjalë për fjalë
Buda i nxit ithtarët e tij që të zhvillojnë përqendrimin në mënyrë që
ata të mund të praktikojnë depërtim në daljen dhe kalimin e pesë
agregateve, pas së cilës ai përcakton atë që ai do të thotë duke dalë
dhe duke kaluar nga agregatët, në kuptimin e origjinës së varur.
Paṭisallāṇa Sutta (SN 22.6) - pa përkthim
Buda i nxit ithtarët e tij të praktikojnë izolimin në mënyrë që ata të
mund të praktikojnë depërtim në daljen dhe kalimin e pesë agregateve,
pas së cilës ai përcakton se çfarë do të thotë duke dalë dhe duke kaluar
nga agregatët, në kuptimin e origjinës së varur.
Upādāparitassanā Sutta (SN 22.8) - fjalë për fjalë
Zhdukja dhe ndërprerja e vuajtjes ndodh në pesë agregatet.
Nandikkhaya Sutta (SN 22.51) - fjalë për fjalë
Si të veprosh shkatërrimin e kënaqësisë.
Anattalakkhana Sutta (SN 22.59) - fjalë për fjalë
Në këtë sutta shumë të famshme, Buda shpjegon për herë të parë mësimin e tij në anat.
Khajjanīya Sutta (SN 22.79) {excerpt} - fjalë për fjalë
Kjo sutta siguron një përkufizim të shkurtër të pesë khandhas.
Suddhika Sutta (SN 29.1) - përkthim i zgjeruar
Llojet e ndryshme të nazistëve.
Suddhika Sutta (SN 30.1) - përkthim i zgjeruar
Llojet e ndryshme të supabanës (aka garudas).
Suddhika Sutta (SN 31.1) - përkthim i përmirësuar
Llojet e ndryshme të gandhabba devas.
Suddhika Sutta (SN 32.1) - përkthim i zgjeruar
Llojet e ndryshme të devas të reve.
Samāpattimūlakṭhiti Sutta (SN 34.11) - përkthimi i përmirësuar
Arritja e koncentrimit kundrejt mbajtjes se përqendrimit.
Pubbesambodha Sutta (SN 35.13) - fjalë për fjalë
Buda përcakton atë që ai thotë me joshjen, pengesën dhe emancipimin në
rastin e sferave të brendshme të kuptimit dhe më pas deklaron se zgjimi
i tij nuk ishte asgjë më shumë e as më pak se të kuptuarit e tyre.
Abhinanda Sutta (SN 35.20) - fjalë për fjalë
Nuk ka shpëtim për këdo që kënaqet në objekte sensuale.
Migajāla Sutta (SN 35.46) - përkthim i zgjeruar
Pse është e vështirë të gjesh vetmi e vërtetë? Buda shpjegon pse, pa marrë parasysh se ku shkoni, shokët tuaj më të bezdisshëm gjithmonë përgjojnë.
Avijjāpahāna Sutta (SN 35.53) - fjalë për fjalë
Një diskutim shumë i thjeshtë, akoma shumë i thellë, mbi atë që duhet
të dimë dhe të shohë për të braktisur injorancën dhe për të prodhuar
dije.
Sabbupādānapariññā Sutta (SN 35.60) - fjalë për fjalë
Buda, duke shpjeguar kuptueshmërinë e plotë të të gjitha lidhjeve, jep
një shpjegim të thellë dhe akoma shumë të qartë: kontakti lind në bazë
të tre fenomeneve.
Migajāla Sutta Sutta (SN 35.64) {excerpt} - fjalë për fjalë
Disa
neofite (dhe ne shpesh mund të llogarisim veten mes tyre) nganjëherë
dëshirojnë të besojnë se është e mundur të kënaqemi me kënaqësitë
sensuale pa krijuar shtojcën e as vuajtjen. Buda mëson Migajāla se kjo është e pamundur.
Adantāgutta Sutta (SN 35.94) - fjalë për fjalë
Këtu
është një nga ato këshillime të cilat janë kaq të lehta për tu kuptuar
me intelektin, por aq vështirë për tu kuptuar në nivele më të thella,
sepse pikëpamjet tona të gabuara vazhdimisht ndërhyjnë në këtë proces. Prandaj ne duhet ta përsërisim atë shpesh, edhe pse kjo mund të duket e mërzitshme për disa.
Pamādavihārī Sutta (SN 35.97) - fjalë për fjalë
Ajo që e bën dallimin mes atij që jeton me neglizhencë dhe atij që jeton me vigjilencë.
Sakkapañhā Sutta Sutta (SN 35.118) - fjalë për fjalë
Buda jep një përgjigje mjaft të thjeshtë për pyetjen e Sakka-së: cila është arsyeja pse disa njerëz
Sakkapañhā Sutta Sutta (SN 35.118) - fjalë për fjalë
Buda jep një përgjigje mjaft të thjeshtë për pyetjen e Sakka-së: cila
është arsyeja pse disa njerëz arrijnë qëllimin përfundimtar, ndërsa të
tjerët nuk e bëjnë?
Rūpārāma Sutta (SN 35.137) - fjalë për fjalë
Buda shpjegon për ne edhe një herë, në një mënyrë tjetër, çështjen dhe ndërprerjen e vuajtjeve. Ajo bëhet e drejtë në mes të asaj që ne vazhdojmë të bëjmë gjatë gjithë ditës dhe tërë natën.
Aniccanibbānasappāya Sutta (SN 35.147) - fjalë për fjalë
Këtu janë udhëzime hardcore vipassanā që kanë të bëjnë me perceptimin e
pandërprerë për meditatorët e avancuar të cilët presin të arrijnë
Nibbāna.
Ajjhattānattahetu Sutta (SN 35.142) - fjalë për fjalë
Si hetimi i shkaqeve për lindjen e organeve shqisore, në të cilat
karakteristika e vetvetes mund të jetë më e lehtë për t’u kuptuar, lejon
një transferim të këtij kuptimi në rastin e tyre.
Samudda Sutta (SN 35.229) - përkthim i përmirësuar
Çfarë oqeani është në disiplinën e fisnikëve. Kujdes mos të zhytet në të!
Pahāna Sutta (SN 36.3) - përkthim i përmirësuar
Marrëdhënia midis tre llojeve të vedanā dhe tre të anusayas.
Daṭṭhabba Sutta (SN 36.5) - përkthim i përmirësuar
Si duhet parë tre llojet e vedanā (ndjenjat).
Salla Sutta (SN 36.6) - përkthim i zgjeruar
Kur
të qëlluar nga shigjeta e dhimbjes fizike, një person i pamend bën
gjërat më keq duke grumbulluar ankthin mendor në krye të saj, sikur të
ishte qëlluar me dy shigjeta. Një njeri i mençur e ndjen vrerin e një shigjete të vetme.
Anicca Sutta (SN 36.9) - përkthim i zgjeruar
Shtatë karakteristika të vullnetit (ndjenjave), të cilat janë
gjithashtu të zbatueshme për katër khandhat e tjerë (SN 22.21) dhe
secila nga dymbëdhjetë lidhjet e paṭicca samuppāda (SN 12.20).
Phassamūlaka Sutta (SN 36.10) - fjalë për fjalë
Tre llojet e ndjenjave janë të rrënjosura në tri lloje të kontakteve.
Aṭṭhasata Sutta (SN 36.22) - përkthim i përmirësuar
Buda ekspozon vedanët në shtatë mënyra të ndryshme, duke i analizuar
ato në dy, tre, pesë, gjashtë, tetëmbëdhjetë, tridhjetë e gjashtë ose
njëqind e tetë kategori.
Nirāmisa Sutta (SN 36.31) {excerpt} - fjalë për fjalë
Ne mund të kuptojmë këtu se piti, megjithëse shpesh renditet si një bojjhaṅga, gjithashtu ndonjëherë mund të jetë akusala. Ky pasazh gjithashtu përfshin një përkufizim të pesë kāmaguṇā.
Dhammavādīpañhā Sutta (SN 38.3) - përkthim i përmirësuar
Kush e pranon Dhamën në botë (dhamma vàdī)? Kush praktikon mirë (su · p · paazatipanna)? Kush është mirë (suçata)?
Dukkara Sutta (SN 39.16) - përkthim i zgjeruar
Çfarë është e vështirë të bëjmë në këtë Mësimdhënie dhe Disiplinë?
Vibhaṅga Sutta (SN 45.8) - fjalë për fjalë
Këtu Buda përcakton pikërisht çdo faktor të shtegut të tetëfishtë fisnik.
Āgantuka Sutta (SN 45.159) - përkthim i përmirësuar
Si Rruga Noble punon me Abhinë që i përket dhamave të ndryshme si një mysafir që përshëndet lloje të ndryshme të vizitorëve.
Kusala Sutta (SN 46.32) - fjalë për fjalë
E gjithë kjo është e dobishme të bashkohen në një gjë.
Āhra Sutta (SN 46.51) - përkthim i përmirësuar
Buda përshkruan se si ne mund të “ushqejmë” ose “të gatuajmë” pengesat
dhe faktorët e iluminizmit sipas mënyrës se si e zbatojmë vëmendjen
tonë.
Saṅgārava Sutta (SN 46.55) {excerpt} - përkthim i përmirësuar
Një seri e bukur simile për të shpjeguar se si pesë nīvaraṇa
(pengesat) ndikojnë në pastërtinë e mendjes dhe aftësinë e saj për të
perceptuar realitetin ashtu siç është.
Sati Sutta (SN 47.35) - fjalë për fjalë
Në këtë sutta, Buda kujton bhikkhus të jetë satos dhe sampajānos, dhe pastaj përcakton këto dy terma.
Vibhaṅga Sutta (SN 47.40) - fjalë për fjalë
Satipaṭṭhānas mësoi me pak fjalë.
Daṭṭhabba Sutta (SN 48.8) - përkthim i përmirësuar
Secili prej pesë indriyave shpirtërore thuhet të shihet në një dhamë katërfish.
Saṃkhitta Sutta (SN 48.14) - përkthim i përmirësuar
Përmbushja e tyre është gjithçka që duhet të bëjmë dhe kjo është masa e çlirimit tonë.
Vibhaṅga Sutta (SN 48.38) - përkthim i përmirësuar
Këtu Buda përcakton pesë indriya të ndjeshme.
Uppaṭipāṭika Sutta (SN 48.40) - përkthim i përmirësuar
Kjo sutta tërheq një paralele interesante mes ndërprerjes së aftësive të ndjenjave dhe arritjeve të njëpasnjëshme të jhānas.
Sàketa Sutta (SN 48.43) {excerpt} - përkthimi i përmirësuar
Në këtë sutta, Buda thotë se balas dhe indriyas mund të konsiderohen si një dhe të njëjta gjë ose si dy gjëra të ndryshme.
Patiṭṭhita Sutta (SN 48.56) - përkthim i përmirësuar
Ekziston një gjendje mendore përmes së cilës të gjitha pesë aftësitë shpirtërore janë përsosur.
Bīja Sutta (SN 49.24) - përkthim i përmirësuar
Një simile e bukur që ilustron se si virtyti themelor është për praktikën e katër përpjekjeve të drejta.
Gantha Sutta (SN 50.102) - përkthim i përmirësuar
Kjo sutta bazohet në listën interesante të katër ‘nyjave trupore’, dhe promovon zhvillimin e pesë fuqive shpirtërore.
Viraddha Sutta (SN 51.2) - përkthim i zgjeruar
Kushdo që neglizhon këto neglizhon rrugën fisnike.
Chandasamādhi Sutta (SN 51.13) - përkthim i përmirësuar
Kjo su
Chandasamādhi Sutta (SN 51.13) - përkthim i përmirësuar
Kjo sutta shpjegon qartë kuptimin e formulave që përshkruajnë praktikën e iddhi pādas.
Samaṇabrāhmaṇa Sutta (SN 51.17) - përkthim i zgjeruar
Në të kaluarën, në të ardhmen ose në të tashmen, kushdo që zotëron
fuqi supernormale, ka zhvilluar dhe praktikisht ka praktikuar katër
gjëra.
Vidhā Sutta (SN 53.36) - përkthim i zgjeruar
Jhānas
janë të rekomanduara për të hequr qafe të tre llojet e mendjemadhësisë,
të cilat janë të lidhura me krahasimin veten me të tjerët. Kjo
e bën të qartë se nëse ka ndonjë hierarki në Sangha, kjo është vetëm
për qëllime praktike dhe nuk duhet të merret si përfaqësuese e ndonjë
realiteti. Nuk është fare e qartë nëse kjo është një sutta përsëritur 16 herë të
njëjtën gjë, ose 16 suttas grupuar së bashku, ose 4 suttas përmbajnë çdo
4 përsëritje.
Padīpopama Sutta (SN 54.8) - fjalë për fjalë
Këtu Buda shpjegon ānāpānassati dhe e rekomandon atë për qëllime të
ndryshme: nga braktisja e papastërtive bruto, nëpërmjet zhvillimit të të
gjitha tetë jhānas.
Saraṇānisakka Sutta (SN 55.24) - përkthimi i përmirësuar
Në këtë diskutim interesant, Buda thotë se nuk duhet as të ketë fituar
besim të fortë në Buda, Dhamma dhe Sangha për t’u bërë fitues i lumit
në kohën e vdekjes.
Mahānāma Sutta (SN 55.37) - përkthim i zgjeruar
Çfarë do të thotë të jesh një dishepull laik, i pajisur me virtyt, bindje, bujari dhe aftësi dalluese.
Agjia Sutta (SN 55.50) - fjalë për fjalë
Katër sotāpattiyaṅgas (faktorë për hyrjen në lumë).
Samàdhi Sutta (SN 56.1) - fjalë për fjalë
Buda e nxit bhikush të praktikojë samādhi, sepse çon në të kuptuarit e katër të vërteta fisnike në natyrën e tyre të vërtetë.
Paṭisallāna Sutta (SN 56.2) - fjala për fjalë
Buda nxit bhikush të praktikojë paṭisallāna, sepse çon në të kuptuarit e katër të vërteta fisnike në natyrën e tyre të vërtetë.
Dhammacakkappavattana Sutta (SN 56.11) - fjalë për fjalë
Kjo është sigurisht sutta më e famshme në literaturën e Pali. Buda për herë të parë i shpjegon katër ariya-saccas.
Saṅkāsanā Sutta (SN 56.19) - përkthim i përmirësuar
Mësimdhënia e katër të vërteta fisnike, sado e mërzitshme, mund të
duket në mendjen e humbur, është në të vërtetë shumë e thellë dhe mendja
mund të kalojë gjithë kohën duke hetuar atë.
Siṃsapāvana Sutta (SN 56.31) - fjalë për fjalë
Sutta e famshme ku Buda thotë se ai nuk ka interes në ndonjë mësim që nuk lidhet menjëherë me arritjen e qëllimit.
Daṇḍa Sutta (SN 56.33) - përkthim i përmirësuar
Thjeshtja e treguar e shkopit.
—— oooOooo ——
http://www.buddha-vacana.org/sutta/anguttara.html
">Aṅguttara Nikāya
- Diskutimet e një faktori shtesë -
[aṅg: faktor | uttara: shtesë]
The Aṅguttara Nikaya përmban mijëra fjalime të shkurtra, të cilat kanë veçantinë për t’u strukturuar si numërime. Ai
është i ndarë në njëmbëdhjetë seksione, i pari që merret me numërimin e
një sendi, i dyti me ato të dy artikujve etj. Buda, duke mos u përdorur
asnjëherë me shkrim, u kërkoi dëgjuesve të jenë të vëmendshëm dhe të
mësojnë përmendësh udhëzimet e tij. Me qëllim që fjalët e tij të ishin sa më të qarta dhe të lehtësonte
këtë memorizim, ai shpesh e prezantoi mësimin e tij në formën e
regjistrimeve.
Nipātas
1. Ekaka Nipāta 7. Sattaka Nipāta
2. Duka Nipāta 8. Aṭṭhaka Nipāta
3. Tika Nipāta 9. Navaka Nipāta
4. Catuka Nipāta 10. Dasaka Nipāta
5. Pañcaka Nipāta 11. Ekadasaka Nipāta
6. Chakka Nipāta
—— oooOooo ——
1. Ekaka Nipāta
Rūpādi Vagga (AN 1.1-10) - fjalë për fjalë
Ekzistojnë pesë lloje të objekteve të sensit që mbizotërojnë mendjen e (më) qenieve njerëzore më shumë se të gjithë të tjerët.
Nīvaraṇappahāna Vagga (AN 1.11-20) - fjalë për fjalë
Të pesë dhammat që ushqejnë më efikas të pesë pengesat dhe pesë mënyrat më efektive për t’i larguar ato.
Akammaniya Vagga (AN 1.21-30) - fjalë për fjalë
Mendja mund të jetë armiku ynë më i keq apo shoku ynë më i mirë.
Adanta Vagga (AN 1.31-40) - përkthim i përmirësuar
Mendja mund të jetë armiku ynë më i keq apo shoku ynë më i mirë.
Udakarahaka Suttas (AN 1.45 & 46) - përkthim i përmirësuar
Dallimi midis një mendjeje të qartë dhe një baltë.
Mudu Sutta (AN 1.47) - përkthim i përmirësuar
Një simile për një mendje që është e gatshme.
Lahuparivatta Sutta (AN 1.48) - përkthim i përmirësuar
Buda, zakonisht kaq i aftë të gjejë ngjashmëri, është këtu në një humbje.
Accharāsaṅghāta Peyyāla (AN 1.53-55) - fjalë për fjalë
Praktikimi i vullnetit të mirë e bën një të denjë për dhuratat.
Kusala Suttas (AN 1.56-73) - fjalë për fjalë
Çfarë prodhon dhe çfarë eliminon gjendjet mendore të shëndetshme dhe të padëshirueshme.
Pamāda Suttas (AN 1.58-59) - përkthim i përmirësuar
Asgjë nuk është aq e pafavorshme sa kjo.
Pamādādi Vagga (AN 1.81-97) - fjalë për fjalë
Buda na paralajmëron në mënyrë të përsëritur kundër shkujdesjes.
Kāyagatāsati Vagga (AN 1.563-574) {excerpts} - përkthim i përmirësuar
Buda flet në lavdërim të lartë të ndërgjegjes drejtuar trupit.
—— oooOooo ——
2. Duka Nipāta
Appaṭivāna Sutta (AN 2.5) - përkthim i përmirësuar
Si duhet të stërvitemi nëse dëshirojmë të arrijmë zgjimin.
Cariya Sutta (AN 2.9) - përkthim i përmirësuar
Çfarë
është, në fund të fundit, që garanton harmoni, mirësjellje, ndershmëri,
vëllazëri në një fjalë paqe brenda një shoqërie të caktuar? Buda shpjegon këtu se cilat janë dy kujdestarët e botës.
Ekaṃsena Sutta (AN 2.18) - përkthim i përmirësuar
Këtu është një gjë që Buda deklaron kategorikisht.
Vijjābhāgiya Sutta (AN 2.32) - fjalë për fjalë
Këtu Buda e lidh Samathën me raga dhe cetovimut, dhe Vipassanā me avijjā dhe paññāvimutti.
—— oooOooo ——
Kesamutti [aka Kālāmā] Sutta (AN 3,66) - fjalë për fjalë
Në këtë sutta të famshme, Buda na kujton që në fund të fundit të
besojmë vetëm për përvojën tonë të drejtpërdrejtë të realitetit, e jo
atë që deklarohen nga të tjerët, edhe nëse ata ndodhen të ‘mësuesja jonë
e nderuar’.
Sāhaha Sutta (AN 3,67) - përkthim i përmirësuar
Këshilla e dhënë këtu është shumë e ngjashme me atë të dhënë Kalamas.
Aññatitthiya Sutta (AN 3.69) - përkthim i përmirësuar
Tre rrënjët e të padëshiruarve shpjegohen me karakteristikat e tyre
respektuese, shkaqet e lindjes së tyre dhe mënyra për të sjellë
ndërprerjen e tyre.
Uposatha Sutta (AN 3.71) - përkthim i përmirësuar
Në këtë sutta, Buda përcakton se si laikët duhet të praktikojnë Uposatha dhe të përshkruajnë llojet e ndryshme të devas.
Slabbata Sutta (AN 3.79) - përkthimi i përmirësuar
Ānanda shpjegon me anë të të cilave ritet dhe ritualet shumë të thjeshta të kreterisë mund të gjykohet si të dobishme ose jo.
Samaṇa Sutta (AN 3.82) - përkthim i përmirësuar
Këtu janë të tre detyrat asketike të një asketike.
Vajjiputta Sutta (AN 3.85) - përkthim i zgjeruar
Një murg i caktuar nuk mund të stërvitet me kaq shumë rregulla. Buda e shpjegon atë se si mund të bëjë pa to, dhe funksionon mjaft mirë.
Sikkhattaya Sutta (AN 3.90) - fjalë për fjalë
Buda përcakton tre trajnimet, dmth adhisīlasikkhā, adhicittasikkhā dhe adhipaññāsikkhā.
Accāyika Sutta (AN 3.93) - përkthim i përmirësuar
Tre detyra urgjente të një asketike të cilat janë si tre detyra urgjente të një fermeri.
Sikkhattaya Sutta (AN 3.91) - fjalë për fjalë
Këtu Buda jep një përkufizim alternativ të adhipaññāsikkhā.
Paṃsudhovaka Sutta (AN 3.102) - pak info · flluska
Në këtë sutta, Buda krahason heqjen e papastërtive mendore përmes praktikës në punën e një argjendar. Është veçanërisht interesante, sepse ofron një ekspozim gradual të
papastërtive që duhet të merren gjatë praktikës, gjë që jep një
referencë të dobishme.
Nimitta Sutta (AN 3.103) - pak info · flluska
A e gjen veten duke u lëkundur ose duke u bërë shumë i shqetësuar gjatë praktikës së meditimit? Ky
është një diskurs shumë i dobishëm për medituesit që dëshirojnë të
balancojnë dy fakultetet frymërore korresponduese të përpjekjes dhe
përqendrimit, së bashku me qetësinë. Shumë prej nesh do të përfitonin shumë nga zbatimi i këtyre udhëzimeve.
Ruṇna Sutta (AN 3.108) - fjalë për fjalë
Këtu Buda shpjegon atë që këndon dhe vallëzon në disiplinën e
fisnikëve, dhe pastaj jep instrunctionin e tij në lidhje me qeshjen dhe
buzëqeshjen.
Atita Sutta (AN 3.109) - përkthim i përmirësuar
Tre gjëra të gabuara, nga të cilat shumë janë për fat të keq i dashur, që kurrë nuk mund të sjellë ngopje.
Nidāna Sutta (AN 3.112) - përkthim i përmirësuar
Gjashtë shkaqe, tre të shëndetshëm dhe tre të padobishëm, për lindjen e kamma.
Kammapatha Sutta (AN 3.164) - fjalë për fjalë
Është e demonstruar këtu se pikëpamja sipas së cilës nuk ka asgjë të gabuar të jesh jo-vegjetarian është e gabuar.
—— oooOooo ——
4. Catukka Nipāta
Yoga Sutta (AN 4.10) - përkthim i përmirësuar
Çfarë do të thotë Buda kur ai flet për yoga dhe yogakkhema (pushim nga zgjedha).
Padhana Sutta (AN 4.13) - fjalë për fjalë
Në këtë sutta, Buda jep një përkufizim të sammappadhānas.
Aparihāniya Sutta (AN 4.37) - përkthim i përmirësuar
Katër praktika të thjeshta që e bëjnë një të paaftë të bjerë, pikërisht në prani të Nibbāna.
Samādhibhāvanā Sutta (AN 4.41) - fjalë për fjalë
Katër llojet e përqendrimit që Buda e lavdëron. Është krejt e qartë këtu se asnjë dallim i qartë nuk është bërë ndërmjet samadisë dhe paññës.
Vipallāsa Sutta (AN 4.49) - fjalë për fjalë
Në këtë sutta, Buda përshkruan shtrembërimin e katërfishtë të saññā, citta dhe diṭṭhi.
Appamāda Sutta (AN 4.116) - përkthim i thjeshtë
Katër raste në të cilat duhet të praktikoni me kujdes.
Ārakkha Sutta (AN 4.117) - përkthim i thjeshtë
Katër gjëra që duhet të ndërmerren me kujdes, me kujdes duke mbrojtur mendjen.
Metta Sutta (AN 4.125) - përkthim i përmirësuar
Këtu Buda shpjegon se çfarë lloj rilindjeje që praktikon tërësisht
katër Brahmavihazët, dhe përparësi e madhe për të qenë dishepulli i tij.
Asubha Sutta (AN 4.163) - përkthim i përmirësuar
Katër mënyrat e praktikimit, sipas llojit të praktikës së zgjedhur dhe
intensitetit ose dobësisë së forta dhe faktikave shpirtërore.
Abhiññā Sutta (AN 4.254) - pa përkthim
Si Rruga Noble punon me Abhinë që i përket dhamave të ndryshme si një mysafir që përshëndet lloje të ndryshme të vizitorëve.
Arañña Sutta (AN 4.262) - përkthim i përmirësuar
Çfarë personi është i aftë të jetojë në shkretëtirë?
—— oooOooo ——
Vitthata Sutta (AN 5.2) - pa përkthim
Këtu Buda përcakton në hollësi atë që ai e quan pesë Sekha-balas (strenghs e një në trajnim). Kjo
sutta është lehtësisht e kuptueshme pa kërkuar përkthimin paralel, nëse
i referohesh formulave Satta saddhammā siç do të sugjerohet në tekst. Pali-anglisht Dictionary është gjithashtu në dispozicion, vetëm në rast.
Vitthata Sutta (AN 5.14) - fjalë për fjalë
Këtu janë përcaktuar pesë balas.
Samàdhi Sutta (AN 5.27) - përkthim i përmirësuar
Pesë njohuri lartësuese që i ndodhin atij që praktikon përqendrimin e pafund.
Akusalarāsi Sutta (AN 5.52) - përkthim i përmirësuar
Duke folur me të drejtë, çfarë duhet të quhet “akumulimi i demerit”?
Abhiṇhapaccavekkhitabbaṭhāna Sutta (AN 5.57) {excerpt} - fjalë për fjalë
Si ta konsideroni veten tuaj kamma.
Anāgatabhaya Sutta (AN 5.80) - përkthim i zgjeruar
Buda u kujton murgjve se praktika e Dhamma nuk duhet të hiqet për një
datë të mëvonshme, sepse nuk ka garanci se e ardhmja do të ofrojë
mundësi për praktikë.
Sekha Sutta (AN 5.89) - pa përkthim
Buda na kujton pesë gjëra që përkeqësojnë praktikën, të cilat për këdo
që dëshiron të përparojë në stërvitjen, janë pothuajse aq të
rëndësishme sa të dinë, të kujtojnë dhe të integrohen në mënyrën tonë të
jetesës si njohuri të pesë standardeve nīvaraṇa.
Sekha Sutta (AN 5.90) - përkthim i përmirësuar
Pesë qëndrime që çojnë në përkeqësimin e praktikës.
Sutadhara Sutta (AN 5.96) - përkthim i përmirësuar
Pesë cilësi të çojë një praktikuar mindfulness e frymëmarrjes për çlirimin në asnjë kohë të gjatë.
Kathā Sutta (AN 5.97) - përkthim i përmirësuar
Pesë cilësi të çojë një praktikuar mindfulness e frymëmarrjes për çlirimin në asnjë kohë të gjatë.
Āraññaka Sutta (AN 5.98) - përkthim i përmirësuar
Pesë cilësi të çojë një praktikuar mindfulness e frymëmarrjes për çlirimin në asnjë kohë të gjatë.
Andhakavinda Sutta (AN 5.114) - përkthim i përmirësuar
Pesë gjëra që Buda i nxiti murgjit e tij të sapoformuar për të bërë.
Samayavimutta Sutta (AN 5.149) - pa përkthim
Pesë kushte nën të cilat njëri që ka fituar ‘çlirimin e rastit’ do të kthehet prapa.
Samayavimutta Sutta (AN 5.150) - pa përkthim
Një tjetër grup i pesë kushteve nën të cilat njëri që ka fituar ‘çlirimin e rastit’ do të kthehet prapa.
Vaṇijjā Sutta (AN 5.177) - përkthim i përmirësuar
Buda specifikon këtu pesë tregti të cilat nuk duhet të mbahen nga ndjekësit e tij laikë, ndër të cilët biznesi i mishit.
Gihī Sutta (AN 5.179) - përkthim i përmirësuar
Në këtë sutta, Buda jep saktësi më të madhe në lidhje me mënyrën në të
cilën katër sotāpattiyaṅgas të zakonshëm duhet të internalizohen në
mënyrë që të përbëjnë kushtet e duhura për sotāpatit.
Nissāraṇīya Sutta (AN 5.200) - përkthim i përmirësuar
Kjo sutta bie pesë lloje të nissāraṇas.
Yāgu Sutta (AN 5.207) - përkthim i përmirësuar
Buda jep pesë avantazhe për të ngrënë shijen e orizit.
Dantakaṭṭha Sutta (AN 5.208) - përkthim i përmirësuar
Buda jep pesë arsye për të përdorur një pastrues dhëmbësh.
Gītassara Sutta (AN 5.209) - fjalë për fjalë
Kjo sutta është lënë pas dore nga traditat e ndryshme budiste: Buda
shpjegon pse ai nuk lejon bhikkhus të kryejë ndonjë këndim melodik.
Muṭṭhassati Sutta (AN 5.210) - përkthim i përmirësuar
Disavantazhet e rënies së gjumit pa orë të përshtatshme dhe sampajañña, dhe avantazhet përkatëse për ta bërë këtë me ta.
Duccarita Sutta (AN 5.241) - përkthim i zgjeruar
Pesë rreziqet e duccarita (sjellje e keqe) dhe pesë avantazhe të sucarita (sjellje të mirë).
Duccarita Sutta (AN 5.245) - përkthim i përmirësuar
Një
—— oooOooo ——
6. Chakka Nipāta
Bhaddaka Sutta (AN 6.14) - pak info · flluska
Sāriputta shpjegon se çfarë e bën dallimin në mes të një bhikkhu
vdekja e të cilit do të jetë e papranueshme dhe një vdekja e të cilit do
të jetë e mbarë.
Anutappiya Sutta (AN 6.15) - pak info · flluska
Sāriputta shpjegon se çfarë e bën dallimin në mes të një bhikkhu,
vdekja e të cilit do të jetë penduese dhe një vdekja e të cilit do të
jetë e pamëshirshme.
Maraṇassati Sutta (AN 6.20) - përkthim i përmirësuar
Kjo sutta shpjegon në detaje se si të praktikosh vëmendjen e vdekjes.
Sāmaka Sutta (AN 6.21) - pak info · flluska
I nxitur nga ndërhyrja e një deva, Buda zbulon gjashtë mënyrat e pafundme me të cilat bhikkhus përkeqësohet në dhala të kusala.
Aparihāniya Sutta (AN 6.22) - pak info · flluska
Gjashtë dhamë të lidhur me jo-shkatërrues
Nanda Sutta (AN 8.9) {excerpt} - fjalë për fjalë
Buda
përshkruan se si Nanda, megjithëse duke qenë pre e dëshirës së egër,
praktikon praktikisht në përputhje me udhëzimet e tij. Kjo sutta përmban një përkufizim të satisampajañña.
Mahānāma Sutta (AN 8.25) {excerpt} - fjalë për fjalë
Mahānāma i kërkon Budës të përcaktojë atë që është një ndjekës laik
dhe në çfarë lidhjeje një ndjekës laik pritet të jetë i virtytshëm.
Anuruddhamahāvitakka Sutta (AN 8.30) - pak info · flluska
Shtatë mendime të mençura të cilat me të vërtetë meritojnë të kuptojnë dhe të kujtojnë. Anuruddha. Buda i afrohet atij për t’i mësuar atij të tetë, të pajisur me të cilën ai do të arrijë arahantship. Buda atëherë shpjegon në detaje kuptimin e atyre mendimeve.
Abhisanda Sutta (AN 8.39) - përkthim i përmirësuar
Këtu janë tetë mënyra në të cilat të gjithë dishepujt e rëndë të Budës krijojnë shumë meritë për veten e tyre.
Duccaritavipāka Sutta (AN 8.40) - pak info · flluska
Kjo sutta përshkruan llojin e vuajtjes që i nënshtrohet për shkak të mosrespektimit të parimeve kryesore.
Saṅkhitta Sutta (AN 8.53) - fjalë për fjalë
Buda i jep këtu ish-infermieres tetë kritereve për të diskriminuar
nëse një deklaratë e dhënë i takon mësimdhënies së tij ose jo, gjë që
mund të jetë e dobishme në ditët e sotme.
Dīghajānuu Sutta (AN 8.54) {excerpt} - tekstet e thjeshta
Ndër të tjera, Buda përcakton në këtë sutta atë që ai thotë me bujari.
Vimokkha Sutta (AN 8.66) - përkthim i përmirësuar
Një shpjegim i tetë vimokkhas (çlirimet).
Parihana Sutta (AN 8.79) - pa përkthim
Buda shpjegon cilat janë tetë dhammat që çojnë në përkeqësimin e një bhikkhu nën trajnim.
—— oooOooo ——
9. Navaka Nipāta
Naga Sutta (AN 9.40) - Tekste të thjeshta
Kjo sutta, e ngjyrosur me humor delikate, shpjegon se si një bhikkhu i
mendjes së rritur është i krahasueshëm me një elefant të vetmuar, të
cilët zakonisht quhen Naga.
Tapussa Sutta (AN 9.41) {excerpt} - tekstet e thjeshta
Këtu saña · vedayita nirodha, ndërprerja e saññā dhe vedanā paraqitet si një jhana e nëntë.
Sikkhādubbalya Sutta (AN 9.63) - fjalë për fjalë
Çfarë duhet të bëni nëse njëri nuk është ende i përsosur në pesë parime.
Nīvaraṇa Sutta (AN 9.64) - fjalë për fjalë
Si të hiqni pesë pengesat.
—— oooOooo ——
10. Dasaka Nipāta
Saṃyojana Sutta (AN 10.13) - Tekste të thjeshta
Kjo sutta shumë e shkurtër liston dhjetë saṃyojanas.
Kasiṇa Sutta (AN 10.25) - fjalë për fjalë
Ky është përshkrimi standard i praktikës në dhjetë kasias.
Girimānanda Sutta (AN 10.60) - përkthim i përmirësuar
Për të ndihmuar Girimanën që të shërohet nga një sëmundje e rëndë,
Buda jep një mësim të madh duke shqyrtuar dhjetë lloje të perceptimeve
shumë të dobishme që mund të zhvillohen.
Kathāvatthu Sutta (AN 10.69) {excerpt} - tekstet e thjeshta
Buda kujton bhikkhus se për çka nuk duhet të flasin dhe për çka duhet të flasin.
Cunda Sutta (AN 10.176) - disa info · flluska
Buda shpjegon një domethënie më të thellë të pastërtisë, në kāya, vācā
dhe mana, jo në rituale dhe ritualet dhe tregon se e para nënkupton
këtë të fundit, mungesa e të cilit është e dukshme.
—— oooOooo ——
11. Ekādasaka Nipāta
30/03/2555
Mettā Sutta (AN 11.15) - pak info · flluska
Njëmbëdhjetë rezultate të mira që dalin nga praktika e mettā.
—— oooOooo ——
Fletë Bodhi
https://www.youtube.com/watch?v=yTwTMNJ9tf0
Albanian Parade NYC 2015
Red Pro
Published on Jun 24, 2015
Albanian Roots - Rrenjet Shqiptare
Albanian Parade 2015 New York City
Camera & Edited by
Redi Hoxhallari
Directed by
Kreshnik Bucpapaj
June 2015
Category
Nonprofits & Activism
https://www.bloombergquint.com/…/the-supreme-court-is-still…
[《The four judges who did speak out at the press conference spoke about
the alleged mischief which has been in operation in the administration
of justice, more particularly in assigning cases to a “bench of
preference” by Chief Justices. We must not miss the emphasis on the
plural, implying that the practice began with the former Chief Justice
Khehar who was criticised for having killed the challenge to
demonetisation by delay, not listing the Aadhaar matter promptly and
fast-tracking the triple talaq matter in the vacation. The story is
simple, the Chief Justice, who is the ‘Master of the Roster’ (what if
the Chief justice is a woman, will she be Mistress of the Roster?), can
kill a case, can determine the outcome of the case by assigning it to a
particular bench. Hence, the issue is institutional and not personal.
…
So you ask what is the solution to the problem? The solution can only
be transparency. It must be incumbent on all persons being considered by
appointment to disclose in public, their political affiliations, the
membership of student unions during their student days, and their
connections with politicians. It is not enough to disclose your assets,
in today’s world or in any world, a person’s real estate seems to be his
or her connections with the rich and the powerful. These disclosures
must be made in appointment hearings and also during the tenure of the
judge as time goes on so that at any given time, it is possible to
assess the true independence of a judge from extraneous influences.
…
The Supreme Court will now have to save itself from itself, that is the
huge significance of the historic moment in Indian legal history of the
four judges addressing the press, not only were they sending a message
to the Chief Justice of India publically but also to powerful litigants,
‘don’t mess with us’. History will judge whether they succeeded.》]
As long as the Supreme Court do not pass the orders to counduct all
elections with Ballot Papers as the ex CJI Sathasivam hd committede a
grave error of judgement by ordering that the EVMs could be replaced in a
phased manner as the very judgement for replacement is itself a clear
proof that they could be tampered. The ex CEC Sampath suggested to
replace the EVMs in aphased manner because it costed Rs 1600 crores at
that time to replace the entire EVMs. The CJI did not order for using
Ballot paper till the entire EVMs were replaced. This enabled the
Murderer of democratic institutions (Modfi) to grab the Master Key for
the benefit of the stealth, shadowy discriminatory hinutva cult of just
1% intolerant,cunning,crooked, number one terrorists of the world
violent, militant, lunatic, mentally retarded chitpavan brahmin RSS
((rakshasa Swayam Sevaks ) who foreigners. The EVMs which has negated
the Universl Adult Franchise has emboldened the chitpavan brahmins to
take the 99% Sarvajan Samaj for a nice free ride who are above
executive, Parliament, judiciary and the Media. The Judiciary which is
equally powerful to the executive must take steps to order for
dissolution of the central and all the state governments selected by
these fraud EVMs whose software and its source code developed by foreign
countries is not made public and even to the Election Commission
itself. And gpo for fresh polls with Ballot papers to save Democracy,
Equality, Fraternity and Liberty as enshrined in our Marvelous Modern
Consitution.
Jaibheem Brothers:
“Blessed
are those who are committed to the cause” said Babasaheb. Rally
conducted to protect our DEMOCRACY. All our BBMP bases Assembly
Committee members ( 5 Bikes 10 members) join the Rally from
Sarvagnanagar on 21-1-2018 Sunday at 12 noon. Since you asre in city you
can you can return home and this process will continue till26-1-2018.
To make the Rally/Movement grand success. Note we are Ambedkarites and
upcoming rulers.
Thank you
Lakshmi Gopinath
28 Classical French- Français Classique,29 Classical Frisian -Klassike Frysk,30 Classical Galician-Clásico galego,31 Classical Georgian-კლასიკური ქართველი,32 Classical German-Klassisches Deutsch,33 Classical Greek-Κλασσικά Ελληνικά,34 Classical Gujarati- ક્લાસિકલ ગુજરાતી,35 Classical Haitian Creole- Klasik kreyòl ayisyen,37 Classical Hausa-Hausa Hausa,38 Classical Hawaiian-Hawaiian Hawaiian,39 Classical Hebrew-עברית קלאסית
POWER-PACKED: The self-proclaimed leader of a new third front shines at 59th position.
New Delhi: Indian women are being recognised for the power they wield across the world.
Four Indian women feature in the Forbes list of the Hundred Most Powerful Women in the World.
https://timesofindia.indiatimes.com/…/articles…/62495322.cms
Karnataka BSP to hold state-wide bike rally from January 15
Bahujan
Samaj Party’s Karnataka unit will hold a state-wide motorcycle rally
from January 15 in the run up to party’s convention ‘Prajaprabhutava
Ulisuva Kadege Aaneya Nadege’ in Mysuru on January 26.
January 15
also marks the birthday of BSP chief Mayawati. The rallies will be
organised under the leadership of state party chief N Maheshwara
The Mysuru rally will also coincide with Republic Day celebrations,
Maheshwara said adding the statewide bike rally in this connection will
reach Puttur in Dakshina Kannada from Kodagu district via Madikeri and
Sampaje and Sullia on January 18.
A convention will be held in
Puttur, he said, adding the rally will reach Belthangady via Uppinangady
that evening. A party convention has been organised at Belthangady too
on January 18 evening, he noted.
After an overnight halt at
Belthangady, the motorcycle rally will proceed to Mudigere in
Chikkamagaluru district via Ujire-Charmady-Unakal.
Appealing to
the party workers and stakeholders to participate in the rally in large
numbers, Maheshwara said the area conventions and Mysuru rally will
strive to focus on various issues that affect the lives of SC/STs not
just in the state but across India. “We will create public awareness
about such pressing issues,” he noted.
BSP unites 99% Sarvajan
samaj against 1% intolerant, cunning, crooked, number one terrorists
shooting, lynching, violent, militant, lunatic, mentally retarded
chitpavan brahmins RSS (Rakshasa Awayam Sevaks) who gobbled the Master
Key by tampering the fraud EVMs for the Murderers of democratic
institutes (Modi) of the BJP (Brashtachar Jiyadha Psychopaths)
28 Classical French
28 Français Classique
Analytic Insight Net - GRATUIT en ligne Université de recherche et de pratique Tipiṭaka et des nouvelles connexes à travers http://sarvajan.ambedkar.org en 105 LANGUES CLASSIQUES
โครงการสมทบกองทุนเผยแผ่พระไตรปิฎกสากลในสมเด็จกรมหลวงนราธิวาสราชนครินทร์ 2550-2552 > เผยแผ่พระไตรปิฎกสากล >
The World Tipiṭaka Presentation to University of Oslo 2009
The World Tipiṭaka Presentation to University of Oslo 2009
The World Tipiṭaka Presentation to University of Oslo was organised on November 2, 2009.
The Presentation of the International Romanised-script Pāḷi Tipiṭaka
also marks the 84th Birthday Anniversary Celebrations of Her Royal
Highness Princess Bejaratana of Thailand, November 24th 2009.
As
a unique meritorious act for the occasion, Princess Bejaratana decides
to follow the publication of the Tipiṭaka in Siam-script edition by her
grandfather, His Majesty King Chulalongkorn Chulachomklao, who in 1893,
had the Pāḷi Tipiṭaka printed in book form for the first time in the
world. One set of these historical printings were presented to and
subsequently has been well-preserved here at the University of Oslo
Library.
this presentation is to join a meritorious act of Her
Royal Highness’s late cousin, Her Royal Highness Princess Galyani
Vadhana, who in 2005 presented a special inauguration 40-volume Tipiṭaka
in roman-script edition to leading institutions worldwide.
Once
informed of that Her Royal Highness Princess Bejaratana, approved her
staff’s recommendation to present the Pāḷi Tipiṭaka in Roman
Script-edition to the University of Oslo Library to complement the
Siam-script edition.
With this act, Princess Bejaratana humbly
follows her grandfather’s dedication to promote studies of Tipiṭaka, one
of the most profound wisdom of the East, among scholars of the Western
world. The Princess hopes that the merits of this International Tipiṭaka
printing and presentation will lay for us the foundation for mutual
understanding and sustainable harmony of humankind.
The World
Tipiṭaka Edition is published as a gift of Dhamma by Dhamma Society
Thailand with the late HRH Princess Galyani Vadhana as its Honorary
Patron. The Presentation of the World Tipiṭaka Project is also supported
by NCNK Foundation under the Queen’s Patronage.
Speech by
Director of the Library of Humanities and Social Sciences, Mr Halvor Konghavn
Dear Excellency, dear guests.
Let me introduce myself : My name is Halvor Kongshavn, I am the Library
Director of the Library of Humanities and Social Sciences at the
University of Oslo Library. On behalf of the library, it is a great
honor and pleasure to receive such a magnificent gift published by the
Dhamma Society. The Tipitaka in a roman transcript version is of immense
value for the study of Buddhism as it is the only completely surviving
early Buddhist canon.
I would like to say a few words about the
University of Oslo Library. It is Norway’s largest research library.
Hence, it is of great importance not only for the University of Oslo,
but for all Norway. Our collections go back to when the University was
established in 1811. Currently, they comprise several million volumes.
Additionally, we own a constantly growing number of electronic
documents. This year we are celebrating our tenth anniversary in this
building - the most beautiful one on the University of Oslo Campus – and
which we are very proud of. It was a pleasure for me to give you a tour
of the library prior to this event.
The Library represents an
important part of the University of Oslo’s academic and pedagogic
activities. Primarily, our users are the university’s students, scholars
and employees. However, we are a public library where everybody is
welcome. We can provide documents and competence within a wide array of
academic areas, for example the study of languages, traditions, cultures
and religions – including Buddhism.
In the late 19th century, on
the occasion of his 25th anniversary as the regent of Siam, King
Chulalongkorn Chulachomklao ordered a printed version of the Tipitaka.
Until then, it had existed for about two thousand years on palm leaves
only. In 1896 the King donated the book, comprising of 39 volumes, to
this library as a royal gift. We have always been very proud owners of
this work, especially since it was printed in a very limited edition. As
the volumes are now quite old, and very rare, they have been stored in
our security stacks with limited access only. However, we are pleased to
be able to present them to the public here today.
And we are
even more happy to be able to present the Tipitaka to our users in a new
edition, not only in a printed, romanized-script version, but also
electronically via the Dhamma Society’s web page. As the largest
university library in Norway we will now be the owners of different
presentations of a text of great importance to millions of people all
over the world.
In 1949, the British library philosopher A.
Broadfield stated that the library exists for the sake of freedom of
thought. Books are far the strongest safeguards of freedom of individual
thought. He concluded : “The librarian’s task is clear. He should keep
thought free and fluid — his own thought and all other thought that
comes within his province”.
I myself would like to add the following to Broadfield’s wise words: No library, no academia.
I would also like to repeat some of our prorector’s thoughts: We could
all benefit from looking into new ways of reviving the once so fruitful
interaction between the east and the west. By receiving the Tipitaka –
and also by receiving you and your delegation here – the library has
taken part in such an interaction. We promise you we will take good care
of your generous gift, in the same way as we always have done with the
first edition. It will be classified, catalogued and labeled according
to the best library customs, and will then be presented to our users
together with the rest of our literature related to the study of
Buddhism.
On behalf of the Oslo University Library, our most
sincere gratitude to the Dhamma Society and to Her Royal Highness
Princess Bejaratana of Thailand.
I will now give the floor to the
President of the Norwegian Buddhist Association and Patron of the World
Tipitaka, Mr Egil Lothe.
Thank you!
Speech of thanks from UiO’s Pro-rector Inga Bostad to Thailand’s delegation
at the presentation of the 40 volume Tipitaka.
Oslo University Library, Nov. 2, 2009.
Dear Excellency.
On behalf of the University of Oslo, I am very pleased and honored to receive
the generous and important gift that the Tipitaka represents. The
Romanized version that you have given us today complements the original
edition, which due to its old age is safely preserved here in the
library’s stacks.
We have learned that the 40-volume set of the
Tipitaka is a royal gift of wisdom and peace. You can be sure the books
are received by an institution with strong traditions within the study
of world religions and philosophies. Among others, the study of religion
in a multicultural society is a focus area at the University of Oslo.
For many years our scholars have participated in establishing
interreligious dialogues both in academia and the society at large.
We all know the important role that Buddhism plays in Asia, also
politically. In the same way as the Evangelical-Lutheran religion is the
official religion of Norway, Buddhism is Thailand’s state religion,
with about 95% of the Thais as its followers. Historically, Thailand and
the surrounding geographical areas have fostered a distinct Buddhist
culture and art that still remain very active. The beautiful version
that we have received from you of the Tipitaka - the earliest collection
of Buddhist writings – is a result of these incredibly rich artistic
expressions. I am certain that the books will prove invaluable to our
students and scholars in their effort to interpret and analyze religious
texts, rituals, traditions and statements.
The University of
Oslo is proud to be able to offer a wide array of academic disciplines
to our students. We put a lot of emphasis on providing them with a broad
general education that tie different fields of study together. In order
to secure their academic development and maturity, we believe that it
is important that for example students of natural sciences also receive
input from the humanities or social sciences, and vice versa.
Almost ever since the University of Oslo was founded, all the students
have had to do a semester of preparatory courses that evolve around
different aspects of philosophy and the history of ideas. This system
was copied by the other public universities that were later founded in
different parts of Norway. Even though the courses focus mostly on
occidental philosophy, connecting lines are also drawn to oriental
thinking and philosophy. A philosopher myself, I have always been
fascinated by the junctions between the East and the West, and the
non-Western traditions of philosophy. In a poetical way we may say that
since the earliest human recollection, the East, following the sun,
searched the West for something, which at the same time the West, facing
the sun, hoped to find in the East.
Buddhism is considered one
of the great world religions. The Buddhist path can be summed up as: 1)
to lead a moral life; 2) to be mindful and aware of thoughts and
actions; and 3) to develop wisdom and understanding. To many, the
essence of Buddhism therefore goes beyond the regular concept of
religion. Buddhism is considered more of a philosophy or ‘way of life’,
especially if we keep in mind that the word philosophy literally means
‘love of wisdom’.
When encountering other religions and beliefs
we are challenged to explore our own faith and traditions. Of all
religions, Buddhism seems to be one of the most respected and less
criticized, both in Norway as in the rest of the Western world. It might
be easier for people raised in a Christian culture to identify with
Buddha, the enlightened founder of Buddhism, since his origin, in the
same way as Jesus Christ’s, also was as a real, living person.
The former Bishop of Oslo, Gunnar Stålsett, met Dalai Lama when he was
awarded the Nobel Peace Price. They were both asked to describe what
they thought was the most precious thing in the other’s religion. Dalai
Lama answered that he cherished the Christian God as a being that cares
so much about each of us that he is even willing to die for us. Bishop
Stålsett, on his side, emphasized Buddhism’s appreciation and respect
for any form of life. Perhaps this is one of the reasons for Buddhism’s
increasing appeal to Western people, especially those looking for
peaceful solutions to wars and conflicts.
In an era marked by
wars and economic recession perhaps we all would benefit from looking
into new ways of reviving the once so fruitful interaction between the
east and the west. There is a huge potential for reciprocal
“alphabetization” between the cultures of the orient and the occident,
as part of a renewal of a much needed intercultural dialogue. The new
edition of the Tipitaka will provide students and scholars of the
academic disciplines involved in these matters with an invaluable source
of inspiration. In the true spirit of the gift’s intentions, let’s hope
that will bring both them and us some peace and wisdom !
On behalf
of the University of Oslo, please extend our most sincere gratitude to
the Dhamma Society and Her Royal Highness Princess Bejaratana of
Thailand.
Thank you !
Mr Egil Logthe,
President of Buddhist Federation of Norway 2009
Excellencies
Ladies and gentlemen
Friends
In 1893 the complete collection of the Buddhist canonical scriptures in
the Pali language was printed in Bangkok on the order of His Majesty
King Chulalongkorn Chulachomklao, the fifth reigning monarch of the
Chakri dynasty of Thailand. This was the first time in history that the
Tipitaka was made available in modern book format. His Majesty King
Chulalongkorn furthermore chose to make the sacred scriptures of
Buddhism a symbol of friendship with the world by donating the 39
volumes of the Tipitaka to seats of learning all over the world. One of
the seats of learning was the University of Christiania as our capital
was named at that time. They are symbols of King Chulalongkorn’s vision
of his country becoming a part of the global community of nations. They
are also symbols of how the first connections were established between
our two countries. These connections were further confirmed when King
Chulalongkorn himself visited Norway during the summer of 1907.
Today the University of Oslo is receiving a new set of the Tipitaka from
King Chulalongkorn’s granddaughter, Her Royal Highness Princess
Bejaratana on the occasion of her 84th Birthday Anniversary. The
designated representative of the Princess, Her Excellency Thanphuying
Putrie Viravaidaya, have come to Oslo accompanied by a delegation from
The Dhamma Society of Thailand to present a set of the 40 volumes of the
Pali Tipitaka printed in Roman letters. It should also be mentioned
that supporting t
his meritorious act is the RCNK Foundation and Thai Airways, which is the Official Carrier of the World Tipitaka to Oslo.
The institution publishing and distributing this set of the Pali
Tipitaka is The M.L. Maniratana Bunnag Dhamma Society under the
Patronage His Holiness Somdet Phra Ñāṇasaṃvara the Supreme Patriarch of
Thailand.
The World Tipiṭaka Edition in Roman script which is
being presented here at the Oslo University Library today is a revised
edition of the Tipitaka issued by the Buddhist council that took place
in Rangoon in Burma during a period of two years from 1954 to 1956. At
this council 2500 prominent scholar monks from all the countries of
Theravada Buddhism collated existing editions and prepared a new edition
of the whole Tipitaka usually referred to as the Sixth Council Edition
or the International Edition. Its great significance lies in the fact
that it is not only a monumental achievement of classical Theravada
scholarship but also because it has the position of being the edition
most broadly authorized by the religious hierarchy of Theravada
Buddhism.
The Dhamma Society of Thailand has taken painstaking
efforts in proofreading the available electronic and printed versions of
the International Edition to ensure the highest level of accuracy of
The World Tipiṭaka Edition in Roman script. The printed version in 40
volumes was completed in 2005. For the inaugural presentation, HRH
Princess Galyani Vadhana, as Honorary President and Royal Patron, led a
historic pilgrimage to Sri Lanka to present the special inaugural
edition as a royal gift of Dhamma to the President of that country. The
Dhamma Society has since presented The World Tipiṭaka Edition in Roman
script to selected institutions in various countries.
The Pali
canon represents the only canonical collection of Buddhism that has been
preserved complete in its original linguistic form. It is thus of
immense historical significance in the context of the study of Buddhism
of the Theravada school specifically as well as Buddhism generally. It
is also of great importance as a rich source of knowledge about Indian
society and culture as it was about two and a half millennia ago. But
even more than that, the Tipitaka as the sacred scriptures of Buddhism
remains the foundation for the Buddhist cultures of Asia. Knowledge of
the Tipitaka is thus essential in order to fully understand these
cultures. Also as expressions of ethical and spiritual values held dear
by a significant section of humanity it is one of the pillars of our
common world civilization.
For these reasons the Tipitaka needs
to be known. The academic world has in our opinion an important role to
play in exploring our common human heritage and in conveying knowledge
about the sources of our global civilization. Presenting The World
Tipiṭaka Edition in Roman script is the humble contribution of this
delegation. It is also an expression of our appreciation for the
achievements of the University of Oslo in the study of the Buddhist
heritage.
The texts of the Tipitaka are also reaching a broader
audience in this country through translations into Norwegian. Graduates
from this university have recently compiled a book with translations
from Pali into Norwegian of a broad selection of texts from the
Tipitaka. Published by the Buddhist Federation of Norway it will be
distributed as a representative collection of canonical Buddhist
scriptures.
The Dhamma Society will continue its activities of
presenting The World Tipiṭaka Edition in Roman script to seats of
learning. Next year it will go to Beijing and to Washington DC for this
purpose. But it need be said that the appreciation showed by the
University of Oslo is a great inspiration in our work. Also we would
celebrate the fact that with the presentation of The World Tipiṭaka here
today the presentation of the Tipitaka by His Majesty King
Chulalongkorn Chulachomklao 113 years ago has come full circle.
See more archive pictures
หน้าเว็บย่อย (3): National Library of Norway National Libraty of Norway Tipiṭaka Studies
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Aerial Georgia
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Giorgi Shermazanashvili
Published on Feb 10, 2016
Project of aerial videos shot in the beautiful country Georgia.
All videos were recorded by DJI Phantom 3 Advanced Aircraft / Drone
For more videos and photos please see my facebook page: FB.COM/SHERMAZANA
The places I shot this video are listed below:
0:12 Tbilisi
1:01 Mtskheta
1:20 Kinchkha Waterfall
1:25 Rabati Castle
1:37 Vardzia
1:47 Khevsureti - on the way to Shatili
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2:58 Inguri Dam
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Der Buddhismus HÖRBUCH 13 “Der Theravada-Buddhismus, die fünf Länder des Theravada”
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Buddhas Lehre
Published on Jan 21, 2015
Der Buddhismus ist seit mehr als zweitausend Jahren eine der großen
geistigen Bewegungen in den Kulturen Asiens und übt heute weltweit eine
ungebrochene Faszination aus. Das Buch stellt den Buddhismus in seiner
historischen Entwicklung und vielfältigen Auffächerung dar und endet mit
der Aufnahme des Buddhismus in der westlichen Welt.
…Auf
meiner Google+ Seite findet ihr auch buddhistische Texte, Zeitschriften,
Bücher ( PDF ) zum Lesen, Downloaden und Teilen !
Wenn ihr nach etwas, zu einem bestimmten Thema sucht: einfach fragen ! Ich schaue, ob ich etwas dazu habe.
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Make me PM
Write Down on the Wall was Dr. Ambedkar’s Sign !
Two Thousand Nineteen !
Will Be Mine !
http://www.tipitaka.org/gujr/
34 Classical Gujarati
34 ક્લાસિકલ ગુજરાતી
વિશ્લેષણાત્મક ઇનસાઇટ નેટ - મફત ઓનલાઇન ટીપિકાક સંશોધન અને પ્રેક્ટિસ યુનિવર્સિટી અને સંબંધિત સમાચાર, http://sarvajan.ambedkar.org ની 105 શાસ્ત્રીય ભાષાઓમાં
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Published on May 22, 2017
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fearless2435
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37 Hausa Hausa
Rukunin Shafuka na Neman Nazari - Harkokin Kasuwanci da Kasuwanci na
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Pūnaewele
NānāʻIkepili -’Ānaehana Online Tipiṭaka Research a Practice a me nā
NEWS e pili ana ma http://sarvajan.ambedkar.org i 105 mau hua’ōlelo
LĀLĀ.
עברית קלאסית
אנליטית תובנה נטו - חינם Online Tipiṭaka מחקר ועיסוק אוניברסיטת חדשות בנושא באמצעות http://sarvajan.ambedkar.org ב 105 שפות קלאסי
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40 Classical Hindi
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Tibetan Dance (藏族舞蹈) - 梵境 (”Vatican” Buddhist Dance)
41 Classical Hmong
41 Neeg Mev
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42 klasszikus magyar
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Liszt - Hungarian Rhapsody No. 2, Orchestra (FULL) - Classical Music
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Hungarian Rhapsody No. 2, S.244/2, orchestra (Complete) by Franz Liszt.
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2503 Tue 16 Jan 2018 LESSON
Constitution Under Attack By BJP, Congress: Mayawati
India News | Press Trust of India | Thursday December 28, 2017
Close on the heels of Rahul Gandhi’s assertion
that the Constitution was under attack by the BJP, BSP president
Mayawati today held the Congress equally responsible for doing so.
BSP Chief Mayawati Doubts Credibility Of EVMs, Asks Why BJP Fears Paper Ballots
India News | Press Trust of India | Monday January 15, 2018
Questioning the credibility of electronic voting
machines, BSP chief Mayawati today asked why the BJP was afraid of
holding elections through paper ballots.
Maharashtra Government Failed To Give Protection To Dalits, Says Mayawati
India News | Press Trust of India | Saturday January 6, 2018
Terming the Centre and Maharashtra government of
being “casteist” in nature, BSP chief Mayawati today accused the latter
of trying to save the two main accused in the violence that took place
at Bhima-Koregaon near Pune in which one person was killed.
BSP Fared Bad Where Paper Ballots Were Used In UP Civic Polls
India News | Press Trust of India | Wednesday December 6, 2017
Even as BSP supremo Mayawati advocated the use
of ballot paper in future elections instead of EVMs, data released by
the State Election Commission based on the recently concluded Uttar
Pradesh civic polls showed that the BSP fared poorly where paper ballots
were used.
As
dreamt by Babasaheb Dr. Ambedkar, Manyawar Kanshi Ram Saheb launched
the political party, namely, Bahujan Samaj Party on April 14, 1984. We,
by following the footsteps of our ancestors and guidance of Manyawar
Kanshi Ram Saheb, are able to form our own government for four times in
Uttar Pradesh in the past. As the result, we are able to improve the
socio-economic condition of our people in Uttar Pradesh. We are able to
secure the constitutional rights of our people. We are also able to
build memorials, statues and parks in the honor of our ancestors. But we
could not succeed to form our government in other states. As the
result, atrocities against our people are continuing unabatedly.
Exploitation of the poor has not been ended.
The Techno-Politico-Socio-Transformation and Economic Emancipation Movement is nothing but the ART of GIVING!
Now
that BSP is increasing the pace of the movement in a greater speed,
They mobilize more funds to achieve greater success. BSP is a
self-respect movement. Self-respect movement can succeed only with
self-help. BSP is not taking funds from business houses and corporate
companies. Collecting money through membership is one source for BSP.
Now BSP restarted the collection of funds on Behenji Ms Mayawati’s
birthday every year as BSP were doing earlier. With these two sources,
BSP can manage the party activities. Funds are collected through
registers in the name of Jankalyan Diwas. Similarly, BSP also deposit
the membership money with the Central Office as and when they enroll the
members.
• Collection of funds on the eve of Bahenji Ms
Mayawati s birthday to be continued in future, It has become a tradition
for the Bahujan Samaj to collect money for running the movement.
https://www.youtube.com/watch?v=MLU-aTYkkUQ
Bahan Kumari Mayawati Birthday rally by BSP Bangalore on 15-1-2018 starting from Anekal.
Jai Bhim reports some unheard voices in our society. Our mission is to
bring such voices in front of the public and to make them understand
there are dark sides in our society.
This video is about a bike rally conducted on behalf of Mayawathi’s 62nd birthday by BSP
https://timesofindia.indiatimes.com/…/articles…/62495191.cms
BEGINNING OF THE END OF THE DeMON Murderer of democratic institutions
(Modi) remotely controlled by jist 1% intolerant, cunning, crooked
number on terrorists of the world ever shooting, lynching lunatic,
mentally retarded chitpavan brahmin RSS (Rakshasa Swayam Sevaks)!
RETRIAL By CREATING COLLEGIUM OF JUDGES WITH SC/STs/OBCS/ RELIGIOUS
MINORITIES AND WITH POOR UPPER CASTES THE GUJARAT RIOTS, FAKE ENCOUNTER
KILLINGS, SNOOP GATE SCANDAL , KG SCAM LOOT OF ONLY RS 20,000 CRORE ,
NON-MAINTENANCE OF HIS WIFE ETC ETC.,
as in an unprecedented move,
Justices Jasti Chelameswar, Ranjan Gogoi, Madan B Lokur and Kurian
Joseph had alleged that the Chief Justice had violated conventions in
his role as the master of the roster.
[《*On Sunday, a former SC
judge and three retired judges of High Courts wrote an open letter to
the CJI asking him that all sensitive and important cases including
pending ones, be dealt with by a Constitution Bench of the 5 senior most
Judges of the Court》
A very sensible demand, given the circumstances.]
https://timesofindia.indiatimes.com/…/articles…/62495191.cms
Supreme Court judges row: Latest developments
TIMESOFINDIA.COM | Updated: Jan 14, 2018, 15:28 IST
HIGHLIGHTS
Two days after four senior judges of the Supreme Court of India mounted
a virtual revolt against the country’s chief justice, raising questions
on “selective” case allocation and certain judicial orders, the Bar
Council of India (BCI) has decided to broker peace between the two
factions. The Council will today meet the judges of the Supreme Court to
address the unprecedented crisis. Here are the latest developments in
the story:
*On Sunday, a former SC judge and three retired judges
of High Courts wrote an open letter to the CJI asking him that all
sensitive and important cases including pending ones, be dealt with by a
Constitution Bench of the 5 senior most Judges of the Court.
*BCI
is scheduled to hold a meeting with the Chief Justice of India Dipak
Mishra later today in an attempt to broker peace between the two
factions.
*Yesterday, Justice Kurian Joseph had expressed
confidence that the issue raised by the judges would be resolved and had
said that there is no need for an outside intervention.
*On Saturday, the BCI had formed a seven-member delegation to meet and discuss the crisis with the apex court judges.
*Expressing strong disapproval of the press conference called by the
four SC judges, the Council had said that their action has “shaken up
the system” and the matter should be resolved “peacefully and quickly”.
*BCI had also passed a resolution, saying no political party or leaders
should take “undue advantage” of the situation arising out of the press
conference by the top court judges.
*On Saturday, Justice Ranjan
Gogoi told PTI in Kolkata, “There is no crisis.” He made the remark on
the sidelines of a programme, when asked about the way forward to
resolve the crisis.
*On Saturday, Supreme Court Bar Association
(SCBA), which also met today to discuss Friday’s news conference by the
judges, had said they’d unanimously passed two resolutions which they
will send to the CJI.
“First, all the differences between the
judges and the CJI, be it regarding the roster or MOP, should be
considered by the full court and resolved at the earliest, preferably on
Monday. Second, in order to restore the credibility of the institution,
a system should be introduced wherein all PILs filed in the top court
do not go beyond the first five judges of the SC collegium,” said Vikas
Singh, president of the Supreme Court Bar Association.
*On
Saturday, attorney general K K Venugopal, who had a meeting with Justice
Misra after the joint news conference of the judges, had said it “could
have been avoided” and expressed hope that the crisis would be
“settled” soon.
“Let’s hope everything works out very well. I am sure everything will be settled,” he said.
*Following the judges’ press conference, Congress on Friday had
expressed concerns about the functioning of the Supreme Court and said
that democracy is under “threat”.
*”We are very concerned to hear
four judges of the Supreme Court expressed concerns about the
functioning of the Supreme Court. #DemocracyInDanger,” the Congress’ official Twitter handle said.
*On Friday, Minister of state for law PP Chaudhury said, “Our judiciary
is reputed all over the world, is independent and will sort out the
matter itself.”
*On Friday, BJP had accused Congress of politicising the “internal affairs” of the Supreme Court.
“Today we had a press conference which was addressed by four respected
judges of Supreme Court. All those issues in the press conference
pertained to interior issues of the judiciary. It pertained to
administrative issues of the highest court in the country. It was an
internal affair of the judiciary,” BJP spokesperson Sambit Patra said.
*Patra, slamming the Congress, had said that Indian democracy “has
shown the mirror” to the party, and termed its attempt “to fish (for) an
opportunity where none existed politically” wrong.
TOP COMMENT
BEGINNING OF THE END OF THE DeMON MODI & HIS TEAM ! RETRIAL OF
GUJARAT RIOTS, FAKE ENCOUNTER KILLINGS, SNOOP GATE SCANDAL , KG SCAM
LOOT OF ONLY RS 20,000 CRORE , NON-MAINTENANCE OF HIS WIFE ETC ETC !
Sanjiv Reddy
“None of us should politicise issues of the judiciary and this is an
advice to Congress party. The people of this country are watching
Congress party exposing itself,” he added
*On January 12, in an
unprecedented move, Justices Jasti Chelameswar, Ranjan Gogoi, Madan B
Lokur and Kurian Joseph had alleged that the Chief Justice had violated
conventions in his role as the master of the roster.
—
Peace Is Doable
https://m.washingtontimes.com/…/indians-want-free-tolerant…/
The aboriginal inhabitants of Jambydvipa/Prabuddha Bharath includes
SC/STs/OBCs/Religious Minorities and even the poor upper castes. They
all belong to the same single race.
All of them practice not to be evilbut to be good and also mindful.
All of them believe that :
“I do not wish to be killed by other living beings. So I will practice not kill!
I do not want others to steal my belongings. So I will practice not steal others belongings!
I do not want others to lie to me. So I will not tell lies!
I do not want others to take my husband/wife by others. So I will practice not to indulge in sexual misconduct!
If I consume intoxicant drinks I will violate all the above precepts. So I will not consume any intoxicant drinks!
It is just 1% intolerant, cunning, crooked, number one terrorists of
the world, ever shooting, lynching lunatic, mentally retarded violent,
mentally retarded cannibal chitpavan brahmins of RSS (Rakshasa Swayam
Sevaks) who are not aboriginal inhabitants of the country who practice
doing evil deeds like hatred, anger, jealousy, delusion which are
defilement of the mind requiring mental treatment in mental asylums have
gobbled the Master Key by tampering the fraud EVMs to win elections to
practice their stealth, shadowy, discriminatory hindutva cult that
believes in the chitpavan brahmins as 1st rate athmas (souls) kshatrias,
vysias, shuras as 2nd,3rd,4th rate souls and the aboriginal inhabitants
as having no souls at all so that they can do all sorts of atrocities
on them. But the Awakened One with Awareness the Buddha never believed
in any soul said that all are equal. The chief architect of the
Marvelous Modern Constitution Dr BR Ambedkar imbibed the same and made
provisions in Universal Adult Franchise which is being negated by the
fraud EVMs.
ANALYSIS/OPINION:
If you ask most Indians in
what kind of society they want to live, they’ll tell you they want to
live in a free and tolerant India.
Indians want to live in
harmony as Hindus, Muslims, Christians, Sikhs and as members of any
religion of their choosing. They don’t want to be accused of being
anti-nationalist because of their diverse identities and beliefs, or of
participating in fraudulent conversions when they practice and share
their faith as enjoined in the constitution.
Christians want to
celebrate Easter and Christmas in peace, in the same way Muslims want to
celebrate Ramadan and Eid and Hindus their holy days.
When young
Indians fall in love with someone from a different caste or religion,
they want their families and communities to be accepting and welcoming.
When Muslims and Hindus from lower castes sit down for a meal, they want
to do so without fear of retaliation because their diet offends someone
else.
Above all, Indians want an India where every citizen has
dignity and enjoys the constitutionally guaranteed freedoms of thought,
speech and religion. If there’s one thing Indians certainly don’t want
it is one culture or faith imposed on the entire population.
But that hasn’t been the case as of late.
On Dec. 6, India watched in horror a grisly video that showed a
resident of Rajasthan hacking to death a Bengali Muslim migrant worker
and then setting his body on fire. The killer turns to the camera, held
by a 14-year-old boy, and says this would be the fate of all “love
jihadists,” a disparaging term used by far-right Hindu extremists who
accuse Muslim men of romancing Hindu girls to convert them to Islam.
In a nation of 1.3 billion people, a crime of this nature should be
extremely rare, but this is not an isolated event. In the past couple of
years, India has descended into a state of violence and intolerance
largely abetted by a minority of religious extremists. These extremists
emerged in force after the BJP came to power in 2014, and they’ve
targeted anyone who doesn’t subscribe to their narrow view of what it
means to be Indian. They’ve exploited cultural identities, pitting
Hindus, Muslims, Christians and Indians from different castes and social
groups against each other. This is “cultural terrorism,” because it
weaponizes cultural differences to incite violence.
This cultural
terrorism has resulted in violence against SC/STs — previously known as
untouchables — Muslims, Hindu intellectuals and in some places against
Christians. Who can forget the public flogging of four SC/STs in Una,
which triggered the greatest SC/ST movement in recent history? Or the
murder of journalist Gauri Lankesh, which has silenced many
intellectuals who dared to speak truth to public leaders?
Fatwas
have been pronounced on scholars like Kancha Ilaiah, who criticized the
hoarding of wealth within caste groups. Christians have been arrested,
beaten and accused of engaging in fraudulent conversion activities —
simply for singing Christmas carols or taking Christian kids to Bible
camp.
Even Bollywood hasn’t escaped unscathed.
“In
Rajasthan,” a film based on a 14th-century legend drew the ire of a
local group who said the movie disrespected the community. The group
threatened the director and the leading actress, who had to get special
police protection. With the help of local legislators, they pushed the
Central Board of Film Certification to appoint a panel of historians to
watch the movie and judge its historicity.
More than suppressing
the freedoms of expression and faith, the cultural clashes have hindered
India’s economic growth. Last year’s ban on cattle slaughter upended
the livelihood of millions of SC/STs, Muslims and lower castes, and
encouraged vigilante groups to attack innocent farmers, traders and
workers. The ban was an attempt to impose the culture that venerates the
cow on those who don’t subscribe to this worldview.
I don’t
believe these incidents represent Hinduism, for true Hinduism promotes
peace and coexistence, yet it’s undeniable the majority of perpetrators
of this cultural terrorism are Hindu extremist groups who feel they can
commit crimes with impunity. Their violence is triggering more violence.
This past July a group of radical Muslims murdered an RSS worker in
retaliation for the murder of a Muslim activist.
I doubt Murderer
of democratic institutions (Modi) intended this for India, especially
since he campaigned on an India for all platform. Yet the lack of action
from some in his government when citizens are physically abused, killed
and hated is making matters worse.
For too long some politicians have exploited cultures and religions to polarize the Indian people in order to win elections.
Their constant appeasement of both minority and majority populations only aggravates tensions between people groups.
The true strength of a majoritarian government in a democracy is how it
deals with those who are not part of the majority. This is the test for
leaders today, putting national unity ahead of political gain.
India sits at the threshold of its greatest days ever, but we will never
achieve our full potential if we do not learn to respect the dignity
and freedom of every citizen and live in peace with each other.
• Joseph D’Souza is the moderating bishop of the Good Shepherd Church and Associated Ministries of India.
Copyright © 2018 The Washington Times, LLC.
2500 Sat 13 Jan 2018 LESSON
JAIL Dipak Mishra
Truly unprecedented!
Kudos to 4 senior-most judges of SC who addressed a Press Conference
today (Friday) to apprise the people about the extraordinary abuse of
‘master of roster’ powers by Chief Justice (India) in selectively
assigning politically sensitive cases to hand picked junior judges for
desired outcome. Somebody had to confront the situation, where the CJ(I)
is blatantly misusing his powers, hence the unprecedented step :
Prashant Bhushan (President, Swaraj Abhiyan)
(Indian democracy at crossroads!
Highest judicial institution under cloud!
https://www.youtube.com/watch?v=MLU-aTYkkUQ
Bahan Kumari Mayawati Birthday rally by BSP Bangalore on 15-1-2018 starting from Anekal.
Jai Bhim reports some unheard voices in our society. Our mission is to
bring such voices in front of the public and to make them understand
there are dark sides in our society.
This video is about a bike rally conducted on behalf of Mayawathi’s 62nd birthday by BSP
“We alone can challenge and defeat the casteist, communal and pro-capitalist BJP! Get ready!”
Behanji Mayawati’s clarion call to the BSP workers.
The party claims to be inspired by the philosophy of
Gautama Buddha,B. R. Ambedkar, Mahatma Jyotiba Phule, Narayana Guru,
Periyar E. V. Ramasamy and Chhatrapati Shahuji Maharaj.It was founded by
Kanshi Ram in 1984, who named his protégée Mayawati as his successor in
2001.
As
dreamt by Babasaheb Dr. Ambedkar, Manyawar Kanshi Ram Saheb launched
the political party, namely, Bahujan Samaj Party on April 14, 1984. We,
by following the footsteps of our ancestors and guidance of Manyawar
Kanshi Ram Saheb, are able to form our own government for four times in
Uttar Pradesh in the past. As the result, we are able to improve the
socio-economic condition of our people in Uttar Pradesh. We are able to
secure the constitutional rights of our people. We are also able to
build memorials, statues and parks in the honor of our ancestors. But we
could not succeed to form our government in other states. As the
result, atrocities against our people are continuing unabatedly.
Exploitation of the poor has not been ended.
The Techno-Politico-Socio-Transformation and Economic Emancipation Movement is nothing but the ART of GIVING!
Now
that BSP is increasing the pace of the movement in a greater speed,
They mobilize more funds to achieve greater success. BSP is a
self-respect movement. Self-respect movement can succeed only with
self-help. BSP is not taking funds from business houses and corporate
companies. Collecting money through membership is one source for BSP.
Now BSP restarted the collection of funds on Behenji Ms Mayawati’s
birthday every year as BSP were doing earlier. With these two sources,
BSP can manage the party activities. Funds are collected through
registers in the name of Jankalyan Diwas. Similarly, BSP also deposit
the membership money with the Central Office as and when they enroll the
members.
• Collection of funds on the eve of Bahenji Ms
Mayawati s birthday to be continued in future, It has become a tradition
for the Bahujan Samaj to collect money for running the movement.
Tampering of EVMs
by BJP : Our failure to form our own government in other states has
helped the BJP to defeat us in Uttar Pradesh. They found that BSP is
strong only in UP and not in other states and hence they thought that if
they could finish us in UP, BSP will die a natural death in all other
states. That is how they focused their entire strength to defeat us in
UP. However, they could not win through fair means. They had to resort
to fraudulent way of tampering the electronic voting machines (EVMs) to
defeat us.
BJP and company had used the EVMs in 2014 itself to
win the General Election. We thought that it was the mandate against the
scams-ridden and scandals-tainted rule of Congress. But the election
results of the five states held in March 2017 have exposed the EVM
scandal of BJP. They could not win in Punjab, Uttarkhand, Goa and
Manipur. In Goa and Manipur, Congress party got lead over the BJP. But
BJP leaders have managed the other MLAs form their governments. In
Uttarkhand, it was the internal quarrel of the Congress that gave a lead
to the BJP. In Punjab, the anti-incumbency factor of Akali Dal gave the
victory to Congress. BJP, being the partner of Akali Dal, lost the
election. In all the above four states, they did not tamper with the
EVMs and the results were on the expected lines. But in Uttar Pradesh,
nobody expected that BJP would get such a huge margin of victory. The
senior bureaucrats of UP, who are usually the first to know the results
in advance, were making preparations to welcome the BSP Government. They
were utterly surprised when the results were announced. I, seeing the
trend of results late in the morning, went to the press and exposed the
EVM fraud. Later on, we also launched nation-wide struggle against the
fraud of EVMs and legal battle to get the VVPAT incorporated with EVMs.
Thus, we are confronting the BJP at every step.
The
Ex CJI Sathasivam had committed a grave error of judgement by ordering
that the EVMs could be replaced in a phased manner as it was proved that
they could be tampered. The very fact that the EVMs have to be replaced
is in itself a proof that they could be tampered. This order has
supported the Murderers of democratic institutions (Modi) to gobble the
Master Key where the Universal Adult Franchise is being negated by the
fraud EVMs. The Executive, Parliament, Judiciary and the Media is being
RSSised in favour manusmriti going against our Marvelous and Modern
Constitution endangering Democracy, Equality, Fraternity and Liberty.
https://timesofindia.indiatimes.com/…/articles…/62481017.cms
[<<While the SC noted that the death was a “serious issue”,
senior advocates Dushyant Dave and Indira Jaising appeared before a
bench of Justices Arun Mishra and M M Shantanagoudar with folded hands
to point out that a similar petition has been filed by Bombay Lawyers’
Association in Bombay High Court which had already passed two orders.
They said the HC was seized of the matter and asked the court not to
take up the case filed by a journalist and a political activist seeking
an independent probe into Loya’s death.
Fearing that any adverse
order passed by the apex court would make the petition in the HC
infructuous, Dave said, “I respectfully request the court with folded
hands not to take up the case. Lordships should not hear the case.”
Jaising pitched in and said she had instructions from the lawyers’
association to request the court not to hear the case.
When the
two lawyers insisted on continuing with their arguments, the bench said,
“We have heard your views and now you sit down.” The bench then asked
Maharashtra’s counsel Nishant Katneshwarkar to take instructions from
the state government and directed him to place Loya’s post-mortem
examination report and other relevant documents before the court on
January 15 when it will take up the case for further hearing.>>
(Excerpted from the sl. no. II. below.)
I/III.
https://timesofindia.indiatimes.com/…/articles…/62481017.cms
Final trigger: Rejection of demand for senior bench to hear PIL on Judge Loya’s death
Dhananjay Mahapatra |
TNN | Updated: Jan 13, 2018, 10:20 IST
HIGHLIGHTS
Rejection of demand for senior bench to hear PIL on Judge Loya’s death
was the final trigger for the press conference called by four
senior-most SC judges on Friday.
The CJI made it clear that he would
not break tradition, backed by a recent five-judge bench decision
giving him sole discretion to assign cases to benches of his choice.
(Left to right) Justices Kurian Joseph, J Chelameswar, Ranjan Gogoi,
and Madan Lokur at a press conference in New Delhi on Friday. (PTI
photo)Final trigger: Rejection of demand for senior bench to hear PIL on
Judge Loya’s death
NEW DELHI: The final trigger for the stunning
press conference by the four senior-most judges+ of the Supreme Court
came at 10.15am on Friday - just 15 minutes before the commencement of
proceedings - when Chief Justice Dipak Misra bluntly turned down their
last-minute request to shift a politically sensitive case from a
particular bench.
The CJI made it clear that he would not break
tradition, backed by a recent five-judge bench decision giving him sole
discretion to assign cases to benches of his choice.
On Thursday, a
CJI-led bench had admitted a public interest litigation (PIL) seeking a
probe into the death of B H Loya, who as special CBI judge was hearing
the case of gangster Sohrabuddin Sheikh’s “fake” encounter.
Read: Full text of four senior SC judges’ letter to CJI
The four judges - all members of the crucial collegium by virtue of
being no. 2 to no. 5 in seniority - thought that a matter of importance
to the integrity of the judiciary and to the nation should be assigned
to a bench headed by a judge who was more senior than Justice Arun
Mishra, who is 10th in the pecking order of the 25 SC judges.
With the CJI refusing to heed the demand, the rebellious quartet
hurriedly called the media at noon after quickly completing the day’s
work.
Four top judges revolt against CJI; Supreme Court on trial
Loya died in Nagpur on December 1, 2014. The CBI court subsequently
acquitted BJP chief Amit Shah, who was among the accused, along with a
few others.
What the rift in SC is about
SC sources said
Misra’s decision was backed by the November 2017 verdict saying CJI was
“master of the roster” and was free to assign cases to any bench and
determine the number and composition of judges on a bench..
Blog: Towards a new Supreme Court - Traditional wisdom besieged as senior justices prise open veil of secrecy
Disappointed by the rejection of their request, the four judges told
the CJI they would act as they deemed fit. All four, heading separate
benches from court numbers 2 to 5, finished their day’s work within one
and a half hours and rushed to Justice Chelameswar’s house for a press
conference which started at 12.20 pm.
The CJI’s office said the
chief justice has made it clear that he would not break with tradition
giving him sole discretion to assign cases to benches of his choice.
“Cases have been assigned by ex-CJIs - Justices H L Dattu, T S Thakur, J
S Khehar - as per their discretion and the present CJI is not doing
anything that is contrary to the tradition backed by the constitution
bench ruling.”
This assertion by the CJI’s office found
reflection in the letter written by the four senior-most judges to the
CJI two months ago. It had said: “There have been instances where cases
having far-reaching consequences for the nation and the institution had
been assigned by the Chief Justices of this Court selectively to the
benches ‘of their preference’ without any rationale basis for such
assignment. This must be guarded against at all costs”.
TOP COMMENT
Well done CJI , Perfect response to these 4 moron judges..they don'’t
have right to spread panic In country..India is democratic and will be
democratic country..this huge country is not depend on the… Read More
Rahul Bhardwaj
The letter also said: “The convention of recognising the privilege of
the CJI to form roster and assign cases to different members/benches of
the SC is a convention devised for disciplined and efficient transaction
of business of the court but not a recognition of any superior
authority, legal or factual of the CJI over his colleagues. It is too
well settled in the jurisprudence of this country that the CJI is only
the first among equals - nothing more or nothing less.”
The CJI’s
office used this quote and said if these most senior judges were equal
to the so-called junior judges in the court, then “what is the grievance
against a case getting listed before judge X or judge Y?”
In Video: Four sitting SC judges hold press conference, says court’s administration not in order
http://www.asianage.com/…/govt-keeps-a-safe-distance-opposi…
Govt keeps a safe distance; Opposition bid to ‘impeach’ CJI?
THE ASIAN AGE. |
SREEPARNA CHAKRABARTY
Published : Jan 13, 2018, 1:07 am IST Updated : Jan 13, 2018, 1:07 am IST
The person against whom the motion is moved gets a chance to put his point forward to the committee in writing.
Supreme Court of India (Photo: Asian Age)
New Delhi: As an open rebellion broke out in the judiciary with four
top Supreme Court judges levelling charges against the Chief Justice of
India, the Opposition parties moved swiftly and are likely to move a
“symbolic” impeachment motion against CJI Dipak Misra in the Rajya
Sabha. The government, however, kept a safe distance and made it clear
that it would not intervene in the matter.
Officially, the
Congress, Trinamul Congress and the Left said the matter should be
looked into, terming the charges levelled by the four judges as grave in
nature. Sources said the Opposition parties are in touch with each
other to explore the option of moving a motion of impeachment in the
Rajya Sabha against CJI Misra. Any such motion will be symbolic in
nature as the Opposition doesn’t have the two-thirds strength required
for it to be passed. Also, the Opposition can move this motion in the
Upper House only as it requires the signatures of only 50 members there,
as against those of 100 members in the Lok Sabha.
As per
precedents, it is up to the Rajya Sabha Chairman to admit the motion.
After the Chairman admits the motion, it is referred to a committee of
two judges and a senior advocate, who then investigate the matter. The
person against whom the motion is moved gets a chance to put his point
forward to the committee in writing.
CJI Misra is
due to retire in October this year. On the other side, though
speculation was rife that law minister Ravi Shankar Prasad had briefed
Prime Minister Narendra Modi on Friday’s dramatic developments, the
government made it clear that it would not intervene in the matter of
four senior judges saying the situation in the Supreme Court was “not in
order”. Minister of state for law P.P. Chaudhury said: “Our judiciary
is reputed all over the world, is independent and will sort out the
matter itself.”
The Congress demanded a probe, saying: “What
happened today was unprecedented and needed to be looked into”. Lending
weight to the importance of the matter, a press conference was addressed
by Congress president Rahul Gandhi, where he said the points that have
been raised by the four Supreme Court judges were “extremely important”.
He said: “They have mentioned that there is a threat to democracy. I
think it is extremely serious and needs to be looked into carefully.”
Interestingly, it was the first time that the Congress had raised the
matter of allegations about the “mysterious” death of CBI judge B.H.
Loya, who was hearing the Sohrabuddin Sheikh encounter case. While
addressing the media in the morning, the judges had mentioned the Loya
case, saying it was one of the issues they had raised with CJI Misra
before deciding to go public with their grievances.
Mr Gandhi
said: “They (the four judges) have also made a point about Judge Loya’s
case. I think that also needs to be investigated properly. It needs to
be examined at the highest level of the honourable Supreme Court. This
type of thing has never happened before. It is unprecedented and I think
all citizens who love the idea of justice… are looking at this issue
closely, and I think it is important to be addressed.”
Alleging
interference by the Centre in the judiciary, Trinamul Congress chief
Mamata Banerjee said: “We are deeply anguished with the developments
today about the Supreme Court. What we are getting from the statement of
the four senior judges of the Supreme Court about the affairs of the
court makes us really sad as citizens.” She added: “Judiciary and media
are pillars of democracy. Extreme interference of the Central government
with the judiciary is dangerous for democracy.”
A controversy,
meanwhile, erupted over CPI leader D. Raja meeting Justice Chelameswar
at his residence. Many questioned the meeting. National Conference’s
Omar Abdullah said in a tweet that Mr Raja’s decision to go to the
judge’s house was “ill-considered”, and that it “plays into the hands of
those who want to discredit what the judges said/did”.
Mr Raja,
in his defence, said: “Have known him for a long time. When I came to
know of the extraordinary step taken by him and the other judges, I
thought I must meet him. Not giving it political colour. These are
concerns for everybody, it’s about the future of the country and of
democracy.”
—
Peace Is Doable
https://timesofindia.indiatimes.com/…/articles…/62481362.cms
SC takes cognisance of Loya’s death, says its a serious issue
Amit Anand Choudhary | TNN | Jan 13, 2018, 05:41 IST
NEW DELHI: Minutes before four top judges of the Supreme Court revolted
against Chief Justice of India Dipak Misra and cited a case relating to
the death of Sohrabuddin fake encounter trial judge B M Loya as one of
the sticking points, the SC agreed to examine the plea for an
independent probe into the case.
While the SC noted that the
death was a “serious issue”, senior advocates Dushyant Dave and Indira
Jaising appeared before a bench of Justices Arun Mishra and M M
Shantanagoudar with folded hands to point out that a similar petition
has been filed by Bombay Lawyers’ Association in Bombay High Court which
had already passed two orders. They said the HC was seized of the
matter and asked the court not to take up the case filed by a journalist
and a political activist seeking an independent probe into Loya’s
death.
Fearing that any adverse order passed by the apex court
would make the petition in the HC infructuous, Dave said, “I
respectfully request the court with folded hands not to take up the
case. Lordships should not hear the case.” Jaising pitched in and said
she had instructions from the lawyers’ association to request the court
not to hear the case.
When the two lawyers insisted on continuing
with their arguments, the bench said, “We have heard your views and now
you sit down.” The bench then asked Maharashtra’s counsel Nishant
Katneshwarkar to take instructions from the state government and
directed him to place Loya’s post-mortem examination report and other
relevant documents before the court on January 15 when it will take up
the case for further hearing.
“It is a serious matter and we will
examine the case. We will also look into the documents. Place those
documents before us,” the bench said.
LATEST COMMENT
BJP has
been able to exercise its hands into judiciary too.It is dangerous trend
when law and order in the country has been deteriorating faster.Whether
it is women’s security or general admini… Read More
kumpta Shankar.
Loya died on December 1, 2014 in Nagpur where he had gone to attend a
wedding. He was the CBI judge hearing the Sohrabuddin fake encounter
case, which was transferred by the SC from Gujarat to Mumbai in
September 2013. The next trial judge acquitted Amit Shah and others in
the fake encounter case on December 30, 2014.
Though some reports
have claimed suspicious circumstances around Loya’s death, his son Anuj
Loya and Bombay HC judge Justice Bhushan Gavai had said there were no
unusual circumstances in the death of the CBI judge.
https://thewire.in/163957/dipak-misra-chief-justice-of-india-land-allotment-case/
https://thewire.in/…/dipak-misra-chief-justice-of-india-la…/
Parantap Bhatt • 5 months ago
We are living in the times where Legislature and Executive has already
been saffronized / RSSised. What is left is the completion of the
triumvirate.
Amitabha Basu • 5 months ago
Sh. Deepak Mishra has been in the news for several reasons :
(1) He declared that the national anthem should be played before every film and that everyone should stand up for it
(2) He delivered a judgement that started with a 192-word sentence ….
is this not a case of confusing the reader and leaving the intention of
the writer subject to any interpretation that the reader chooses ? Can
he not state his views clearly and succinctly ?
(3) He refused to strike down the long-standing law on criminal defamation, which has been abandoned in several countries.
These are apart from the illegal land acquisition case and other issues
that Sh. Shanti Bhushan talks about here. Do we then look forward to a
pliant, obedient and ‘nationalistic’ CJI who will do the executive’s
bidding unquestioningly ?
DJT Amitabha Basu • 5 months ago
(3) He refused to strike down the long-standing law on criminal defamation
Why don’t you vote for a party that promises to repeal the law instead of searching for activist judges.
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mnrao • 5 months ago
If the allegations are true, how and why CJI Kehar recommend Justice Mishra’s name ? Why this itself shouldn’t be probed?
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Nathan • 5 months ago
What happened to Khehar and his son? Zilch
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mahesh chandra • 5 months ago
How did this guy become a judge in the first place ? Anomaly was not
rectified & the collegium let it go. System is defunct.
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Sudhansu Mohanty • 5 months ago
It seems the image of the judiciary has taken a serious beating. Pray,
what could get worse than this? The land was meant for landless person
defined as “…one who and his family members do not hold land more than
two acres and who have no profitable means of livelihood other than
agriculture…” Justice Dipak Misra in his affidavit to qualify for
allotment of land had testified thus: “I am Brahmin by caste and the
extent of landed property held by me including all the members of my
family is nil.” This was false and with a clear intent to mislead and
circumvent the rule. In the words of Shanti Bhushan, “A false statement
made in declaration, which is by law receivable as evidence, and using
as true such declaration knowing it to be false, are serious offences
under Section 199 and Section 200 of the IPC, punishable with up to
seven years of imprisonment and a fine. The filing of that affidavit by
Justice Misra is thus a very serious matter.” Far from considering a
person like him as the CJI, the law must now take its course, unhindered
and untrammelled by how high and mighty he could be today. Recall the
prescient words of Thomas Fuller, the 17th century English churchman:
“Be you ever so high the law is above you!”
I had in An Open
Letter to the CJI published on July 23, 2017 pleaded that the ball is in
the CJI’s court. “Given that, as things stand today, no FIR can be
registered against any judge without the permission of the Chief Justice
of India, I would urge and plead with you to appoint a Committee
comprising of a few senior judges of the Supreme Court with the
direction to carry out an immediate in-house inquiry to find out the
truth. It has to be immediate – Justice delayed is justice denied! – and
your decision in the matter put out in the public domain to restore
citizens’ faith in the judiciary… If the alleged judge is innocent the
public must know; if found guilty, he should be dealt with the severest
punishment that can be sanctioned against a public official and a
Supreme Court judge to boot, so that the exemplary punitive action meted
out rings down the corridor of Indian nation and democracy that prides
in its rule of law. Sunlight is the best disinfectant. After all,
judges, given the role they play in a nation’s life, are expected to
follow the punctilio of a higher code and, as the saying goes, judges
must like Caesar’s wife be absolutely and always above board. And all
along, we as citizens and you occupying one of the highest offices in
this nation need to stay ineffably humble regardless of the position we
hold and the perch we speak and act from, and chant the prescient words
of Thomas Fuller, the 17th century English churchman: “Be you ever so
high the law is above you”!”
Since my urging were not heeded to
by the CJI and he recommended Justice Misra’s name as his successor, I
was forced to take up the issue with the Prime Minister in An Open
Letter to the Prime Minister of India: Let Transparency and Openness
Prevail published on July 31, 2017 where I concluded pleading thus: “My
mind, disquiet and far from stilled, travels back to Justice C.K.
Prasad’s judgment, which in 2014 had created a nationwide controversy.
As reported, he pulled out the 35-hectare Cidco prime land allotment
case of public land originally listed before a three-judge SC bench, and
on an oral plea, decided within a couple of minutes a 12-year-long
battle, at a throwaway price of Rs 33 crore in favour of the winning
bidder. The market value of the 35-hectare land was said to be about 100
times more — so glaring was the case that it prompted senior lawyer
Dushyant Dave to question the bench’s judicial propriety. It is this
aspect of institutional integrity that Justice Kapadia had laid emphasis
on in his March 3, 2011 CVC judgment. The CJI is much more than the
primus inter pares vis-a-vis other SC judges. He exercises
administrative powers, assigns cases to other SC judges and thus plays
an extremely important role in the nation’s judicial life.
“Now,
it’s for you, Hon’ble Prime Minister, as the head of the government, to
act and do the appropriate course correction. Para 2 of the Memorandum
of Procedure amply makes it clear that it is for the government to
decide and own responsibility for the CJI’s appointment. Let
Transparency and Openness prevail in public governance. We fervently
hope you will ensure that.”
I am glad that Mr. Shanti Bhushan,
one of the foremost proponents of transparency, probity and honesty in
judicial life has brought this issue centre-stage. It is now for the
Hon’ble Prime Minister to act and right the wrong.
Should a Judge With a Serious Moral Flaw Become Chief Justice of India?
By Shanti Bhushan on 02/08/2017 • 15 Comments
Share this:
Given the allegations of impropriety against him, should Justice Dipak
Misra become the next CJI just because he is the senior-most judge in
the Supreme Court?
The CJI wields enormous power in shaping the future of the judiciary. Credit: Twitter/Reuters
On August 27, Chief Justice of India (CJI) J.S. Khehar will demit
office. The next in line is Justice Dipak Misra, but should the vacancy
be filled up simply by the rule of seniority?
The CJI is a
constitutional authority and presides over the country’s judiciary,
comprising 31 Supreme Court justices, over 1000 high court judges and
over 16,000 subordinate judges. The CJI dispenses justice in the highest
court in cases involving complex constitutional issues, issues
affecting the rule of law, issues having an impact on governance in the
country, issues touching the lives and liberties of 1.3 billion Indians,
and dispenses justice in regular civil and criminal appeals. As head of
the Supreme Court, the CJI wields wide powers not just in
administration but also in constituting benches and allocating matters,
often politically sensitive ones.
In the First Judges case, the Supreme Court emphasised:
“Judges should be of stern stuff and tough fibre, unbending before
power, economic or political, and they must uphold the core principle of
the rule of law…”
In the Second Judges case, the Supreme Court in 1993 held:
“It is well-known that the appointment of superior judges is from
amongst persons of mature age with known background and reputation in
the legal profession… The collective wisdom of the constitutional
functionaries involved in the process of appointing superior judges is
expected to ensure that persons of unimpeachable integrity alone are
appointed to these high offices and no doubtful persons gain entry. It
is, therefore, time that all the constitutional functionaries involved
in the process of appointment of superior judges should be fully alive
to the serious implications of their constitutional obligation and be
zealous in its discharge in order to ensure that no doubtful appointment
can be made.”
The Supreme Court thus gave primacy to the CJI in
the process of selecting judges to be appointed to the apex and high
courts. The CJI thus wields enormous power in shaping the future of the
judiciary. That is why the present CJI in the National Judicial
Appointments Commission (NJAC) case has warned:
“The
sensitivity of selecting judges is so enormous and the consequences of
making inappropriate appointments so dangerous that if those involved in
the process of selection and appointment of judges to the higher
judiciary make wrongful selection it may well lead the nation into a
chaos of sorts.”
In Manoj Narula vs Union of India, Justice Misra
himself observed, “A democratic polity, as understood in its
quintessential purity, is conceptually abhorrent to corruption and,
especially corruption at high places.”
Land allotment case
Yet, Justice Misra has surprised many by what appears to be a serious
lapse in conduct. He had applied for and obtained a lease of two acres
of agricultural land in 1979 (while he was a lawyer) from the government
of Odisha. In the affidavit filed by him (as a condition for allotment)
he said: “I am Brahmin by caste and the extent of landed property held
by me including all the members of my family is nil.”
Also read: Old Land Allotment Case Casts Shadow on Justice Dipak Misra’s Nomination as CJI
The lease was later cancelled by a well-considered order passed against
him by the additional district magistrate of Cuttack on February 11,
1985, in proceedings under the Orissa Government Land Settlement Act,
1962:
“This G.O specifically provides vide paragraph 4 that a
landless person is one who and his family members do not hold land more
than two acres and who have no profitable means of livelihood other
than agriculture… Therefore I am satisfied that the opposite party
(Justice Misra) was not a landless person and as such he was not
eligible for settlement of govt land for agricultural purpose. On this
ground alone, the lease is liable to be cancelled… I am satisfied that
the lessee has obtained lease by misrepresentation and fraud.”
It
also appears that there were many other persons who had claimed such
land by questionable means. In a writ petition filed by Chittaranjan
Mohanty in the high court of Odisha, the court had passed an order on
January 18, 2012, directing the CBI to enquire and investigate into
unauthorised encroachment/occupation of government lands in the said
area. The CBI had registered preliminary enquiry stating:
“(a) PE 1(S)/2011 for probing into the alleged unauthorized encroachment
of entire Government land at Bidanasi Area of Cuttack District
comprising of 13 mouzas viz Bidyadharpur, Bentakarpada, Ramgarh,
Thangarhuda, Brajabiharipur and Unit 1 to Unit 8.”
The CBI submitted a final status report on May 30, 2013, wherein it expressly found that:
“In this case, Shri Dipak Mishra, S/o Raghunath Mishra,
Vill-Tulsipur, PS- Lalbagh, Cuttack & permanent R/o Banpur, Puri was
sanctioned 2 acres of land by the then Tahasildar Mr. J. A. Khan on
30.11.1979 at Plot No 34, Khata No 330, Mouja- Bidhyasharpur.”
“The allotment order of Tahasildar was cancelled by ADM Cuttack vide
Order 11.02.1985. But the record was corrected only on 06.01.12 as per
the order passed by the Tahasildar, Cuttack only after 06.01.2012.”
The CBI further found that:
“Enquiry has already revealed certain instances of irregular
leasing out of government land to ineligible beneficiaries by the
Tahasildar, Cuttack Sadar during the period 1977 to 1980 in Bidyadharpur
Mouza. Though some of the cases of irregular lease were cancelled by
the ADM (Revenue) on review but the leaseholders had not vacated the
said land. Even the records were corrected after 06.01.2012 even though
the lease was cancelled during 1984-85.”
The fate of the high court proceedings subsequent to this report remain unclear.
A false statement made in declaration, which is by law receivable as
evidence, and using as true such declaration knowing it to be false, are
serious offences under Section 199 and Section 200 of the IPC,
punishable with up to seven years of imprisonment and a fine. The filing
of that affidavit by Justice Misra is thus a very serious matter.
Also read: Seniority as the Norm to Appoint India’s Chief Justice is a Dubious Convention
Justice Misra’s name has even appeared in the suicide note by former
Arunachal Pradesh chief minister Kalikho Pul. Though no investigation
has taken place in that matter, the inquest report found the suicide
note to be genuine. Under Section 32 of The Evidence Act, a suicide note
has evidentiary value and must be followed up with a detailed enquiry
after lodging an FIR, if need be.
Recently, newspaper reports
have also appeared about Justice Misra’s name cropping up in the course
of an enquiry by three judges of high courts into allegations against
two sitting judges of the Odisha high court.
Should such a person
become the CJI, even if he is the senior-most judge? Seniority is an
important principle, though not the only principle for appointing the
CJI. I have always opposed the supersession of judges for political or
ideological considerations. As law minister in 1977, I had opposed the
strident demand from my party to supercede judges who had decided the
infamous habeas corpus judgement during the Emergency. In this case,
however, the issue is of unsuitability on serious ethical
considerations.
The recommendation by the present CJI for Justice
Misra to succeed him is unfortunate in light of his own observations in
the NJAC case. The country will now have to look up to the president
and the prime minister to perform their duties, send back the CJI’s
recommendation and suggest the appointment of the next judge in
seniority.
Shanti Bhushan was India’s law minister from 1977-79 and is a senior advocate in the Supreme Court.
http://www.livelaw.in/sc-dismisses-plea-appointment-dipak-misra-cji-imposes-rs-10-lakh/
https://groups.google.com/forum/…
JAIL Dipak Mishra
https://groups.google.com/forum/…
https://invalid.invalid/swarajabhi…/videos/2001540203449009/
Truly unprecedented!
Kudos to 4 senior-most judges of SC who addressed a Press Conference
today (Friday) to apprise the people about the extraordinary abuse of
‘master of roster’ powers by Chief Justice (India) in selectively
assigning politically sensitive cases to hand picked junior judges for
desired outcome. Somebody had to confront the situation, where the CJ(I)
is blatantly misusing his powers, hence the unprecedented step :
Prashant Bhushan (President, Swaraj Abhiyan)
(Indian democracy at crossroads!
Highest judicial institution under cloud!
May also look up: ‘Four Seniormost Supreme Court Judges (Barring the
CJI) Make Serious Allegations against the Chief Justice of India:
Unprecedented’ at <https://groups.google.com/forum/…>.)
Editorial : Dipak Mishra Unfit Judge? Don’t elevate him as CJI , JAIL him
- An Appeal to H.E.Honourable President of India
Justice Dipak Mishra has a criminal past of fraud , cheating the
authorities to get land allotment. He is unfit even to be a munsiff
judge let alone CJI. He has managed the crime cover up well.
He
and present CJI Khehar have helped the union government in their
unjust illegal actions like unjust imposition of president rule and
change of chief miniser in few states, cover up of Corporate scams
like Birla - Sahara , lake , forest , revenue land encroachments by
powerful , etc. In turn as a payout Union government has made them
Chief Justice of India and helped the judges in cover up of their own
crimes. Quid Pro Quo.
CJI Khehar & Dipak Mishra have
effectively stalled proper investigations into crimes committed by
them. They have even stalled the legal prosecution. Allthrough Union
Government and respective state governments have helped them inspite of
clinching evidences against two judges.
Nowadays judges
who don’t dance to the tune of corrupt higher judges , corrupt
ministers , don’t get promotions. Even may loose their jobs or land
up in jail for upholding justice.
If Dipak Mishra is made
CJI , it will be roaring business for corrupt mafia. Innocents ,
commoners will be sent to jail , may even be hanged while the rich
criminals roams free.
Since 20 years we are appealing to
Chief Justice of India concerning public issues , seeking justice
from him. Till date no action instead more injustices meted out to
silence me after appealing to supreme court and authorities. This
itself proves the criminal nexus of judges , police and public sevants.
Hereby , I appeal to you , to legally prosecute CJI Khehar,
shadow CJI Dipak Mishra and Ex President of India Pranab Mukherjee
for their crimes. If CJI cann’t give justice , let him give an
affidavit in writing stating that “ Inspite of receiving lakhs of
rupees salary , perks from public exchequer for decades we are unfit
for public service , we only serve , rich & mighty “.
Afterwards , kill me sufferer of Injustices with your due permission
for mercy killing. In such a scenario , I wish to get killed by gun
shots fired by Indian Army Soldiers. Our soldiers are the true
guardians of our motherland NOT the Judges or Police or Politicians.
Refer Appeals for Justice (with referenca numbers) sent to :
H.E.Honourable President o India - PRSEC/E/2017/11027
Honourable Prime Minister of India - PMOPG/E/2017/0448309
Honourable Secretary General / Registrar - , Supreme Court of India - DEPOJ/E/2017/03769
Honourable Union Minister for Law & Justice - DLGLA/E/2017/01261
Honourable Union Minister for Home Affairs - MINHA/E/2017/06329
Thanking you ,
Nagaraja Mysuru Raghupathi
Notice To Chief Justice of India
https://sites.google.com/…/sosevoic…/notice-to-chief-justice
PIL – JAIL Dipak Mishra Unfit Judge & Others
An Appeal to Honourable Supreme Court of India & H.E. Honourable President of India
IN THE SUPREME COURT OF INDIA ORIGINAL JURISDICTION
CRIMINAL WRIT PETITION NO. OF 2017
IN THE MATTER OF
NAGARAJA . M.R
editor , Indian’s Diary & Dalit’s Diary ,
# LIG 2 , No 761 ,, HUDCO First Stage , Laxmikantanagar ,
Hebbal , Mysore – 570017 , Karnataka State
….Petitioner
Versus
Honourable Chief Justice of India & Others
….Respondents
PETITION UNDER ARTICLE 12 to ARTICLE 35 & ARTICLE 51A OF THE
CONSTITUTION OF INDIA FOR ISSUANCE OF A WRIT IN THE NATURE OF MANDAMUS
UNDER ARTICLE 32 & ARTICLE 226 OF THE CONSTITUTION OF INDIA.
To ,
Hon’ble The Chief Justice of India and His Lordship’s Companion
Justices of the Supreme Court of India. The Humble petition of the
Petitioner above named.
MOST RESPECTFULLY SHOWETH :
1. Facts of the case:
“Power will go to the hands of rascals, , rogues and freebooters. All
Indian leaders will be of low calibre and men of straw. They will have
sweet tongues and silly hearts. They will fight among themselves for
power and will be lost in political squabbles . A day would come when
even air & water will be taxed.” Sir Winston made this statement in
the House of Commons just before the independence of India &
Pakistan. Sadly , the forewarning of Late Winston Churchill has been
proved right by some of our criminal , corrupt public servants.
In his death note Former Arunachal Pradesh Chief Minister Mr.Kalikho
Pul has clearly alleged involvement of CJI Khehar , Dipak Mishra ,
President Mukherjee & others in the crime.
Justice Dipak
Mishra has a criminal past of fraud , cheating the authorities to
get land allotment. . He is unfit even to be a munsiff judge let alone
CJI. He has managed the crime cover up well.
He and present CJI
Khehar have helped the union government in their unjust illegal
actions like unjust imposition of president rule and change of chief
miniser in few states, cover up of Corporate scams like Birla -
Sahara , lake , forest , rvenue land encroachments by powerful , etc.
In turn as a payout Union government has made them Chief Justice of
India and helped the judges in cover up of their own crimes. Quid Pro
Quo.
CJI Khehar & Dipak Mishra have effectively stalled
proper investigations into crimes committed by them. They have even
stalled the legal prosecution. Althrough Union Governmant and respective
state governments have helped them inspite of clinching evidences
against two judges.
Nowadays judges who don’t dance to the
tune of corrupt higher judges , corrupt ministers , don’t get
promotions. Even may loose their jobs or land up in jail for
upholding justice.
If Dipak Mishra is made CJI , it will be
roaring business for corrupt mafia. Innocents , commoners will be sent
to jail , may even be hanged while the rich criminals roams free.
Since 20 years we are appealing to Chief Justice of India
concerning public issues , seeking justice from him. Till date no
action instead more injustices meted out to silence me after appealing
to supreme court and authorities. This itself proves the criminal nexus
of judges , police and public sevants.
Police show full
bravery , courage , use full might of law while acting against
innocents , commoners. Even takes suo motto action. Frequently crosses
legal limits while acting against commoners like 3rd degree torture ,
arrest / search , seizure without warrant , arrest in mid night , etc .
While they are supposed to take action against rich crooks , their own
corrupt colleagues no suo motto action , delayed action inspite of
complaint allowing time for rich crook to get anticipatory bail , no
3rd degree torture on him , no arrest , search , seizure without
warrant. Where is the bravery , courage of police ?
Judges show
their full wisdom , apply rigid law book while judging cases of
commoners , take suo motto action where as cases involving rich crooks
comes before them inspite of repeated PILs they don’t consider it , let
alone take suo motto action. Judges make far fetched interpretations of
law , ultimately benefitting the rich crook. Where is the wisdom of
Judges ?
2. Question(s) of Law:
As per
constitution of India , are not all citizens of india equal before law ?
Why no action against JS Khehar , Dipak Mishra & Pranab Mukherjee ?
Are they special ? WHERE IS THE BRAVERY , COURAGE OF POLICE ? Before
big crooks CBI , Police are zeroes.
3. Grounds:
Requests for equitable justice. Prosecution of corrupt Judges , CJI J
S Khehar , Supreme Court Judge Dipak Mishra , Former President
Mukherjee & Corrupt Public Servants.
4. Averment:
Hereby , I do request the honorable supreme court of India to consider
this as a PIL for : “writ of Mandamus” and to issue instructions to the
concerned public servants in the cases to perform their duties.
PRAYER:
In the above premises, it is prayed that this Hon’ble Court may be pleased:
a . Hereby , I do request the honorable supreme court of India to
consider this as a PIL for : “writ of Mandamus” and to issue
instructions to the concerned public servants , in the case to perform
their duties.
b. To register FIR against Chief Justice of India
JS Khehar, Supreme Court Judge Dipak Mishra , Former President of India
Mukherjee & others and arrest them for legal prosecution with
respect to Orissa Land allotment scam , Arunachal Pradesh Chief minister
change over , death of CM Kalikho Pul, Cover up of Birla Sahara Scam ,
Reliance Oil Basin Scam , Lake & Land Encroachments in bangalore ,
Karnataka., etc.
c. To constitute an impartial investigation team to investigate the crimes. The team must be accountable to the public.
d. Till investigation is over , hold the promotion of Dipak Mishra to the post of Chief Justice of India.
e . to pass such other orders and further orders as may be deemed necessary on the facts and in the circumstances of the case.
FOR WHICH ACT OF KINDNESS, THE PETITIONER SHALL BE DUTY BOUND, EVER PRAY.
Dated 12th August 2017 …………………. FILED BY: NAGARAJA.M.R.
Place : Mysuru , India……………………. PETITIONER-IN-PERSON
Cloud over Dipak Misra as Chief Justice: ICJ claims he is tainted
A cloud hangs over the appointment of the next Chief Justice of India.
Though incumbent CJI JS Khehar recommended the name of Supreme Court
Justice Dipak Misra as his successor on 25 July, there is a roadblock
that must first be passed before such an appointment is made.
The
obstacle in Misra’s path is the International Council of Jurists (ICJ),
which has sought a probe against alleged irregularities during his
career. ICJ also plans to approach the Centre to oppose his appointment.
ICJ had submitted a petition urging Justice Khehar to appoint an
in-house committee consisting of Supreme Court judges to look into
allegations of Justice Misra’s alleged involvement in a land scam in
Odisha while he was an advocate.
THE SCAM
The alleged land
scam involved the illegal transfer of large tracts of government land in
Bidanasi and other areas of Cuttack in favour of private persons.
According to ICJ president Adish C Aggarwala, Misra got the land
allotted in 1979 when he was an advocate.
ICJ, in its petition,
has referred to a CBI report before the Odisha High Court in which it
had indicted him for “fraudulently” acquiring a plot of land in Cuttack.
“Misra was among 300 people who were allotted the public land in
Cuttack. Many of the beneficiaries including Misra, who was then an
advocate, made false declarations that they didn’t own any land so that
they could get the plots,” Aggarwala told Catch.
Despite an order
by the Orissa High Court, he says, Misra continued to wrongly possess
the land. Misra, who became a Supreme Court Judge in 2011, gave up
possession only in 2013 after the CBI indicted him.
“Following a
petition, the High Court in 2011 ordered the Cuttack revenue department
to conduct an enquiry into the allegations. The probe found the
allegations to be true and revenue officials were ordered by the court
to take back the possession of land allotted to Mishra and many other
influential people,” Aggarwala says.
“By that time Mishra had
become a SC judge so, the revenue authorities did not take back the
possession. Subsequently, the High Court ordered the CBI to probe the
matter. The CBI, in its report to the court, indicted Misra of
fraudulently obtaining the land. It said that Misra had given a false
declaration of being landless and showed lower income in order to be
entitled to be a beneficiary of the land meant only for the poor,” he
added.
“When Misra learnt about the CBI report, he quickly gave up the possession of the land to save himself,” says Aggarwala.
STRONG OPPOSITION
The ICJ, comprising jurists from across the globe, is in the process of
petitioning the Modi government against Misra being appointed the CJI.
“It appears that CJI did not consider our complaint and recommended his
name. It is his duty to consider our complaint and appoint an in-house
committee consisting of Judges of the Supreme Court to look into the
allegations,” says Aggarwala.
×
“We will make a
representation to the Government against Misra. A judge who has been
accused of fraud and a CBI report is pending against him, cannot be made
the CJI,” he said.
Earlier retired Orissa High Court judge,
Justice BP Das, who had ordered the CBI probe in the land scam case,
accused Misra of scuttling his candidacy as chief justice of the Punjab
& Haryana High Court.
“In January, I ordered the CBI probe
and three months later, in March 2012, my name came up for appointment
as Chief Justice of Punjab & Haryana High Court. I had heard that my
name was opposed by Justice Dipak Misra, but I don’t have any record
with me. Well, but for this, I would have retired as chief justice,” an
Economic Times report from last year quoted Das as saying.
Currently the seniormost SC judge after Khehar, Misra served as the
Chief Justice of Patna and Delhi High Courts before being elevated as a
SC judge in October 2011.
QUESTIONABLE CALLS
The Justice
Misra-led SC bench in 2016 mandated the playing of the national anthem
before movies in cinema halls. The judgment attracted severe criticism
from several quarters for imposing a notion of nationalism on people.
Earlier, while heading a Madhya Pradesh High Court bench, Justice Misra
had banned the screening of Karan Johar’s blockbuster Kabhi Khushi
Kabhi Gham for commercially exploiting the national anthem.
Taking strong exception to the sequence in the film in which a boy sings
one part of the anthem and his mother completes it, Justice Misra -
writing the judgement - had then held that “the national anthem has been
sung as if it is a song of advertisement for a commercial purpose” and
banned the film’s screening unless the scene was deleted.
He also
led the apex court bench which rejected the 1993 Mumbai serial blasts
convict Yakub Memon’s appeal to stop his execution.
Uttarakhand chief justice not elevated “under govt pressure”: Demand to make public dissenting note
Well-known legal rights organization, Campaign for Judicial
Accountability and Reforms (CJAR), has said that Justice KM Joseph’s
non-elevation to Supreme Court judge is linked with his “bold decision
striking down the imposition of President’s rule by the Centre in
Uttrakhand last year.”
Alleging that the decision not to elevate the
Uttarakhand chief justice “has been influenced by pressure from the
government”, CJAR has demanded that the full text of Justice J
Chelameswar’s dissenting note to the collegium objecting to the
non-elevation of Justice Joseph be “put in public domain.”
One of
the most influential legal rights organization of India, those
associated with CJAR include top Supreme Court advocate Prashant
Bhushan, former former judges PB Sawant and H Suresh, well-known
Magsaysay winning writer Aruna Roy, senior right to information activist
Nikhil Dey, other senior activists, experts and lawyers.
Says a
CJAR, “As a member of the Supreme Court collegium, while Justice
Chelameswar has not disagreed with the names of the five other judges
that have been proposed for elevation to the Supreme Court, his
criticism that Justice Joseph has been sidelined, is right and
justified.”
This is the first time in the annals of the Supreme
Court collegium that a member has written a dissent note. Normally such
views are conveyed orally.
“We regard Justice Jospeh to have had
an outstanding record as an independent judge of high integrity and
holding secular views. His being sidelined is surprising since his name
for elevation to the Supreme Court, was even recommended by the previous
collegium headed by Justice TS Thakur”, CJAR insists.
Pointing out
that “transparency in the working of public functionaries, both the
judiciary and the government, is critical in a democracy”, CJAR says,
“It is ironic that there has been complete opacity from both these
institutions” about “disclosing a draft of the memorandum of procedure
for appointments to the High Court and Supreme Court.”
“The
process has been shrouded in secrecy, excluding public participation in
this crucial process”, CJAR says, adding, “There have only been leaked
media reports and speculations on certain contentious clauses in the
memorandum that have been going back and forth between the government
and the judiciary.”
Contending that “repeated requests from CJAR
for a draft of the memorandum to be shared” have received “no response”,
CJAR asks the Supreme Court chief justice JS Khehar to make public the
memorandum, which is being how finalised by the judiciary.
Supeme Court Judge in Illegal Land Scam ?
3 -judge in-house inquiry panel stops proceedings, writes to CJI for guidance
A three-member committee of judges, constituted by the Supreme Court to
conduct an in-house inquiry against two sitting judges of the Odisha
High Court, has halted its proceedings after the name of a senior
Supreme Court Justice cropped up during the course of the probe.
The panel, headed by Punjab and Haryana High Court Chief Justice SJ
Vazifdar, has now written to the Chief Justice of India for guidance and
directions.
DNA is aware of the identity of the SC judge but is withholding it in view of the sensitivity of the subject.
Sources told DNA that a series of representations were also made by the
complainants in the case to the President and the Prime Minister,
mentioning the involvement of the Supreme Court judge. These
representations were also sent to the probe panel.
The panel,
which comprises Uttarakhand High Court Chief Justice KM Joseph and
Justice S Abdul Nazeer, who was earlier with the Karnataka High Court,
is conducting an in-house inquiry against Justices Indrajit Mohanty and
Sangam Kumar Sahoo for alleged misuse of power and position.
Once
the name of the senior Supreme Court judge came up — for his closeness
to the two judges who are under probe — the panel decided to write to
the CJI.
The letter brings to the CJI’s notice this particular
development and also underlines the fact that the panel was constituted
only to probe High Court judges and has no authority to probe an SC
Justice.
When contacted by DNA, Chief Justice Vazifdar refused to
comment on the issue. However, sources told DNA that ever since the
senior Supreme Court judge’s name came up, the proceedings of the
in-house committee have come to a standstill.
Sometime back, the panel had asked the two judges to appear before it, if they wanted to do so, in person to defend themselves.
The allegations against Justice Indrajit Mohanty, the senior-most judge
of the High Court after the Chief Justice, include furthering his
business interests while being a judge.
In the case of Justice
Sangam Kumar Sahoo, he is alleged to have spent much more than his
entitlement in refurbishing his official residence.
The in-house
inquiry panel had been set up by the previous Chief justice of India, TS
Thakur, while acting on the complaints filed by two individuals, who
had levelled serious allegations against the two judges. The
complainants had also provided material to support their allegations.
If the two judges are indicted by the in-house inquiry panel, the CJI
can recommend to the President to initiate the process for their
impeachment — the only way, other than voluntary resignation, judges of
Supreme Court and High Courts can be removed from office under law.
The Supreme Court, at a full court meeting on December 15, 1999, had
unanimously laid down the in-house procedure for taking suitable action
against members of the superior judiciary, who indulge in acts of
omission or commission and breach the principles laid down in the
Restatement of Values of Judicial Life.?The last case in which the Chief
Justice of India had recommended impeachment of a sitting judge for
proved misbehaviour or incapacity was Justice Soumitra Sen of the
Calcutta High Court, who became the first judge in Independent India to
be impeached by the Rajya Sabha. He resigned before the Lok Sabha could
vote on the motion.
A ‘SENSITIVE’ INVESTIGATION
· The panel is conducting an in-house inquiry against two Odisha HC judges for alleged misuse of power and position.
· Once the name of the senior Supreme Court judge came up, the panel decided to write to the Chief Justice of India.
Promotion denied as I ordered CBI inquiry, says retired High Court judge
A retired Orissa High Court judge, Justice BP Das, has alleged that his
candidacy as chief justice of the Punjab & Haryana High Court may
have been scuttled because he ordered the Central Bureau of
Investigation to probe a controversial allotment of public land.
The case pertains to plots of land allocated 37 years ago to about 300
people, including Justice Dipak Misra, who was an advocate at the time
and is now in the Supreme Court. Some beneficiaries allegedly made false
declarations that they didn’t own any land so that they could get
the plots. People close to Misra dismissed the allegations as baseless.
Justice Das headed a bench that ordered the CBI in January 2012 to
probe the land allotment. Das told ET he missed out becoming chief
justice because he had ordered the probe by the CBI, which submitted its
report in August 2013.
“The link and presumption is not
unfounded,” Justice Das said by phone from Cuttack. “In January, I
ordered the CBI probe and three months later, in March 2012, my name
came up for appointment as Chief Justice of Punjab & Haryana High
Court. I had heard that my name was opposed by Justice Dipak Misra, but I
don’t have any record with me. Well, but for this, I would have retired
as chief justice.”
Justice Misra’s office did not respond to an
emailed questionnaire from ET seeking comment on the matter. However,
people close to Justice Misra said he has never acquired land in a
fraudulent manner or by misrepresenting facts.
“The land was
taken in 1979, when he was a young advocate, and he surrendered it in
1985, for which records can be verified. These are all baseless
allegations,” the people said. Justice Misra was one of the judges who
ruled on Wednesday that all Indians have to stand and listen to the
National Anthem before watching a movie in a theatre. He is in line to
become the Chief Justice of India in 2017.
Separately,
an Odisha-based activist Jayanta Das complained against Justice Misra to
the President of India in September, seeking action against him for
acquiring public land by allegedly misrepresenting facts. The
President’s office declined to comment on the matter.
ET is in
possession of the complaint and related documents, which show that two
acres of land in Cuttack were allotted to Misra on November 30, 1979.
The allocation was cancelled by an additional district magistrate in
1985, who ordered the land records to be corrected.
The ADM of
Cuttack passed the order in a suo moto revision case, saying the land
was obtained through fraud and misrepresentation, Das said. The records
were corrected 27 years later, after the high court intervened and asked
the collector to submit a report.
“The CBI report also said the
land record was not corrected till 2012. Technically speaking, Justice
Dipak Misra, among others, from 1979 to 2012, were in possession of
this land,” Justice Das said. “There were about 300 allottees. This was a
case of encroachment/illegal allotment to individuals, who
misrepresented facts and claimed to be landless.”
Justice Das
contended that Justice Misra had no locus standi to oppose his
candidature as chief justice of the Punjab & Haryana High Court.
“Dipak Misra had already moved to the Madhya Pradesh High Court when I
became a judge, so he had no idea about my performance as a judge. But
he on his own wrote to the collegium opposing my appointment,” Das said.
“Plus, there was a conflict of interest – his name figured in the land
allotment case being heard by me and he didn’t declare his interest to
the SC collegium.”
People close to Misra debunked this
allegation as a disgruntled grouse. “These are someone’s grievances
because he could not be elevated. Why bring in collegium matters here?
And something which happened long back? You must find out which all
people got plots out of discretionary quotas,” they said.
ET
spoke to legal luminaries, including judges, who confirmed, on condition
of anonymity, that Justice Misra had “serious reservations” about
appointing Justice Das as chief justice of the Punjab & Haryana High
Court.
Further inquiries revealed that facts about the land
allotment case may not have been brought to the notice of the SC
collegium when Justice Misra was considered for appointment to the
nation’s top court. Misra was appointed as a judge of the apex court in
October 2011and is due to retire in 2018.
“It may not have been brought to the notice of the collegium, but I don’t have any records,” Justice Das said.
“This is something very serious and was not brought to the notice of
the collegium. There was no IB report also,” said a legal luminary who
asked not to be identified. “The SC collegium should take cognisance of
this as per in-house mechanism, since the complaint is also addressed
to Chief Justice of India TS Thakur.”
“Justice Misra is known
for his credibility and integrity,” the people close to him said. “Do
you think it is possible that the facts weren’t brought to the notice of
the collegium headed by CJI SH Kapadia, who was a very strict chief
justice, known for his integrity? Do you think he wouldn’t know about
it?”
Probe CJI for Kalikho Pul’s suicide, his widow petitions Vice-President Ansari
TNN | Updated: Mar 1, 2017, 06.48 AM IST
Giving a new twist to former Arunachal chief minister Kalikho Pul’s
`suicide’ note case, his widow Dangwimsai Pul met Vice-President Hamid
Ansari on Tuesday, seeking registration of an FIR and investigation into
allegations of corruption against Chief Justice of India Justice J S
Khehar and sitting Supreme Court judge Dipak Misra.
In her
memorandum, Dangwimsai said since the matter involved the CJI and
another sitting SC judge, the allegations should be “seriously
investigated by a credible investigation team”, a Special Investigation
Team (SIT), and not a government-controlled body. She argued that
composition of the SIT should be left to 3-5 judges, next in seniority
to CJI Khehar and Justice Misra. The 60-page ’suicide note’ of Pul, who
committed suicide on August 9 last year in his official residence in
Itanagar, allegedly contained details of several allegations of
corruption against politicians and judges, as also against President
Pranab Mukherjee.
According to the purported diary, captioned
“Mere Vichar”, of the former Arunachal CM, Pul blamed his suicide on
corruption among Congress leaders of Arunachal and the judiciary which
unseated him. Saying that her husband was under depression after his
removal as CM and that ‘Mere Vichar’ was actually his suicide note,
Dangwimsai told the vice-president: “Given the gravity of the
allegations contained in the note and the fact that many of them are
from his personal knowledge and that a suicide note is treated like a
dying declaration, this matter needs to be seriously investigated by a
credible investigation team. However, since it also involves the CJI and
another sitting judge of the Supreme Court, to protect the independence
of the judiciary , it should not be investigated by an investigative
body controlled by the government.”
Dangwimsai was
accompanied by activist-lawyer Prashant Bhushan, his Swaraj Abhiyan
colleague Yogendra Yadav, bureaucrat-turned-activist Harsh Mander and
RTI campaigner Anjali Bhardwaj. Her move to meet the vice-President
followed her decision to withdraw from the SC her petition seeking a CBI
probe into the death.
Talking about the independence of
the judiciary, Dangwimsai’s memorandum said, “It was to protect the
independence of the judiciary that the SC in Veeraswami’s case said that
any allegations against the sitting judges of the higher judiciary can
only be investigated by an investigating authority after obtaining the
prior permission of the Chief Justice of India.” It further said, “The
judgment says that in case there are allegations against the Chief
Justice, the President will consult other judges. This, in terms of the
spirit of the judgment, would mean the judgejudges next in seniority .”
The letter said, “Since in this case, the allegations are also against
the sitting CJI and sitting President, I am therefore addressing this
request to you (Vice-President) to exercise the authority which normally
the President would have exercised in terms of the Veeraswami’s
judgment.”
PIL – Prosecute Chief Justice of India & Former President of India
An Appeal to Honourable Supreme Court of India & H.E. Honourable President of India
IN THE SUPREME COURT OF INDIA ORIGINAL JURISDICTION
CRIMINAL WRIT PETITION NO. OF 2017
IN THE MATTER OF
NAGARAJA . M.R
editor , Indian’s Diary & Dalit’s Diary ,
# LIG 2 , No 761 ,, HUDCO First Stage , Laxmikantanagar ,
Hebbal , Mysore – 570017 , Karnataka State
….Petitioner
Versus
Honourable Chief Justice of India & Others
….Respondents
PETITION UNDER ARTICLE 12 to ARTICLE 35 & ARTICLE 51A OF THE
CONSTITUTION OF INDIA FOR ISSUANCE OF A WRIT IN THE NATURE OF MANDAMUS
UNDER ARTICLE 32 & ARTICLE 226 OF THE CONSTITUTION OF INDIA.
To ,
Hon’ble The Chief Justice of India and His Lordship’s Companion
Justices of the Supreme Court of India. The Humble petition of the
Omji, along with a Delhi-based engineer and owner of an aluminum
factory Mukesh Jain, in his petition had challenged the convention
followed and the existing procedure adopted for the appointment of Chief
Justice of India (CJI).
“Both of them appeared in person in the
Court and argued in Hindi that Article 124 (2), (3) and (A) of the
Constitution, does not mention that the CJI should recommend the name of
a Judge for the next CJI. It rather says that the President of India
should choose a Judge of his choice as the CJI.”
Further, the
petition questioned outgoing CJI JS Khehar’s recommendation of the
second senior-most judge of the apex court Justice Dipak Misra as the
next CJI.
KISHAN PRASAD
August 26, 2017 at 9:18 am
The
selection of higher judiciary, undoubtedly, has been so opaque that
several ill-qualified have made to higher judiciary and due to their
intellectual deficit country has been facing lots of difficulties
including piled up cases. Needless to add the fact that there has been
rampant corruption and judges being not accountable to anyone and their
removal is the tedious process of impeachment motion to be adopted by a
considerable majority.
—
Peace Is Doable
http://ceokarnataka.kar.nic.
156 ಮಹಾಲಕ್ಷ್ಮಿ ಬಡಾವಣೆ / Mahalakshmi Layout
http://ceokarnataka.kar.nic.
2018 ರ ಕರಡು ಮತದಾರರ ಪಟ್ಟಿ- ಮತಗಟ್ಟೆ/ ಭಾಗದ ಮತದಾರರ ಪಟ್ಟಿಯನ್ನು ವೀಕ್ಷಿಸಲು ಈ ಕಳಗಿನ ಕೊಂಡಿ (ಲಿಂಕ್) ಕ್ಲಿಕ್ ಮಾಡಿ
Draft Electoral rolls of 2018 Click on the links below to view the Electoral Rolls of the Polling Station/Part in PDF Format
Home
INSIGHT-NET - FREE Online Tipiṭaka Research & Practice …
suffer from serious security problems,” they had
opined. … she had faced toughest time of her … ಮಹಾಲಕ್ಷ್ಮಿ ಬಡಾವಣೆ /
Mahalakshmi …
http://ceokarnataka.kar.nic.in/DraftRolls_2018/AC_List_B3.aspx?DistNo=32
59 ಪುಲಕೇಶಿನಗರ / Pulakeshinagar
http://ceokarnataka.kar.nic.
159 2018 ರ ಕರಡು ಮತದಾರರ ಪಟ್ಟಿ- ಮತಗಟ್ಟೆ/ ಭಾಗದ ಮತದಾರರ ಪಟ್ಟಿಯನ್ನು ವೀಕ್ಷಿಸಲು ಈ ಕಳಗಿನ ಕೊಂಡಿ (ಲಿಂಕ್) ಕ್ಲಿಕ್ ಮಾಡಿ
Draft Electoral rolls of 2018 Click on the links below to view the Electoral Rolls of the Polling Station/Part in PDF Format
Home
http://ceokarnataka.kar.nic.
was a party of “anti-people and pro-corporate
classes.” “The BJP has … suffer from serious security problems,” they
had … ಪುಲಕೇಶಿನಗರ
http://ceokarnataka.kar.nic.in/DraftRolls_2018/AC_List_B3.aspx?DistNo=32 ಸಿ.ವಿ. ರಾಮನ್ ನಗರ / C.V. RamannNagar 161 ಸಿ.ವಿ. ರಾಮನ್ ನಗರ / C.V. RamannNagar
INSIGHT-NET - FREE Online Tipiṭaka Research & Practice …
http://sarvajan.ambedkar.org/
was a party of “anti-people and pro-corporate … suffer from serious security problems,” they had … ಸಿ.ವಿ. ರಾಮನ್ ನಗರ / C.V …
2452 Sun 26 Nov 2017 LESSON
BAHUJAN SAMAJ PARTY Karnataka, Tamilnadu, Kerala and Puducherry States BSP WORKERS’ CONFERENCE OF SOUTH INDIA On November 26, 2017 at 12.00 Noon Venue: Central Cricket Pavilion Ground, Gandhinagar, BANGALORE
Chief Guest : Behen Kumari Mayawatiji
National President of BSP, FormerMP (Rajya Sabha) and Former Chief Minister of Uttar Pradesh
Guests:
Dr. Ashok Siddharthji
National Geneal Secretary, MP (Rajya Sabha) and in charge Karnataka
Sri. Ambeth Rajan
National Treasurer and Former MP (Rajya Sabha)
Sri. Marasandra Muniappa
co-ordinator & incharge of Karnataka
Sri. Gopinath
Co-ordinator of Tamilnadu, Kerala and Pucucherry States
Sri. Ramji Gautham
Co-ordinator, Kerala and Pudhcherry States
Sri. N Mahesh, State President, Karnataka
Sri. K.Armstrong, State President, Tamilnadu
Sri. Murthy, President, Puducherry Uniion Territory
Sri. J.Sudhakaran, State Preident Kerala
SARVAJAN HIHAYAA SARVAJAN SUKHAAYA
www.ambedkar.org
and
http://sarvajan.ambedkar.org
wishes a warm welcome to Behenji Ms. Kumari Maha Mayawati Ji to the
grand workers conference of South India on 26-11-2017 at Central College
Cricket Pavilion, Bangalore. Office Bearers right from State to the
Booth level from Karnataka, Tamilnadu, Kerala and Puducherry will
attend. More than 25000 will participate.
Bahujan Samaj Party (BSP), that had complained of Electronic Voting
Machine tampering in the Uttar Pradesh elections, has now asked the
Election Commission of India to use traditional ballot papers in the
upcoming Assembly polls in Karnataka.
Addressing a media
conference here on Saturday, Marasandra Muniyappa, State Coordinator and
party’s Karnataka in-charge, alleged that EVM tampering by the
Bharatiya Janata Party was the only reason for his party’s defeat in
Uttar Pradesh.
“Nowhere in the world, except India, are EVMs used
in elections as there was a possibility of tampering. It is EVM
tampering alone that led to our defeat in Uttar Pradesh. Tampering was
not done in Punjab, Goa, Manipur and Uttarakhand that also went to the
polls with Uttar Pradesh. It was done only in Uttar Pradesh as it had
become an issue of prestige for BJP to record a victory there,” he said.
He added that his party approached the court as it had sufficient
evidence to establish EVM tampering, he said.
Mr. Muniyappa exuded
confidence of winning at least 25 seats in the elections in Karnataka.
“We were in second or third place in five constituencies in the last
election. We have built party structures at grassroots level and
expanded our mass base in many constituencies,” he said.
Criticising
Prime Minister Narendra Modi for hailing Dr. B.R. Ambedkar in words and
taking “anti-Ambedkarite stance” in deeds, Mr. Muniyappa said that BJP
was a party of “anti-people and pro-corporate classes.” “The BJP has
always been against the poor people of this country. Dalits, backward
classes, minorities and other oppressed sections have suffered a lot
under its rule. Dalits and Muslims are being killed in the name of
protecting cows. It was the party that had led agitations against Mandal
Commission’s reconditions for reservations to Backward Classes,” he
said.
A study by Hari K. Prasad, J. Alex Halderman and Rop Gonggrijp found
India’s EVMs were vulnerable to fraud though the Election Commission of
India has spoken of India’s EVMs as “infallible” and “perfect”.
“Electronic Voting Machines used around the world have been shown to
suffer from serious security problems,” they had opined. According to
them, “India’s machines had never been subjected to credible independent
research. The Election Commission’s two expert committee reports were
rather minimal and were performed by scientists with no apparent
electronic voting security credentials. These studies were conducted
without access to the machines’ source code and relied on presentations
and site visits with the manufacturers.”
In contrast, the group had performed its own experiments with a real
machine and had demonstrated working attacks. The study had found that
an attacker with brief access to EVMs can tamper with votes and
potentially change election outcomes. They had demonstrated two attacks
that involved physically tampering with the EVMs’ hardware. First, they
had shown how dishonest election insiders or other criminals could alter
election results by replacing parts of the machines with malicious
look-alike parts. Such attacks could be accomplished without the
involvement of any local poll official. Second, they showed how
attackers could use portable hardware devices to change the vote-records
stored in the machines. This attack could be carried out by local
election officials without being detected by the national authorities or
the EVM manufacturers. Safeguards against these attacks are either
absent or woefully inadequate in the country.7
It would be easy, according to them, to programme a dishonest EVM or
EVM component so that the manipulation is only performed after voting
has been going on for a long time, or if the total number of votes is in
hundreds. That way, simple mock polls will show the proper results, but
all the final election results will be manipulated.
The fact that the election authorities have not allowed public
scrutiny of the security of EVMs doesn’t make them secure. “There are
more than 1.4 million EVMs in India, and criminal attackers would likely
have less difficulty getting access to a machine than we did. Unlike
actual criminals, we are working to inform the public about the security
problems we found.”8
What does this mean for a functioning democracy? Electronic machines
are liable to be manipulated. Whether they have been manipulated or not
is to be found out through verification. If they are, then there would
be the larger questions of democracy and what its implications would be
for the people.
http://bestanimations.com/Animals/Mammals/Elephants/Elephants.html
The BSP’s primary achievements have been with respect to the state
governance of Uttar Pradesh. The welfare schemes implemented in UP have
greatly benefited the poor and downtrodden sections of the society,
including the women, disabled persons and members of religious
minorities.
All the developmental policies of the BSP follow in their aim: “Sarvajan
Hitay- Sarvajan Sukhay” or the peace and prosperity of all the members
of the depressed classes.
Bahujan Samaj Party Factsheet |
|
---|---|
Election symbol | |
Founded on | April 14, 1984. 33 years ago |
Founder | Kanshi Ram |
Present prominent leaders of BSP | Kumari Mayawati |
President of BSP | Kumari Mayawati |
Vice President | Anand Kumar |
Political Position | Centre left |
Philosophy | Human rights, Social equality, Secularism, Social justice, Self respect |
Party type | National Party |
Colour | Blue |
Seats in Lok Sabha | 0 out of 545 |
Seats in Rajya Sabha | 5 out of 245 |
Head office address | Party-12 , Rakab Ganj Road. Connaught Place, New Delhi -110001 |
Phone no. | (011) 23358219 |
Official website | http://www.bspindia.org/ |
Party Name | Acronym | Symbol | Image |
Bahujan Samaj Party | BSP | Elephant* | |
Bharatiya Janata Party | BJP | Lotus | |
Communist Party of India | CPI | Ears of Corn and Sickle | |
Communist Party of India (Marxist) | CPI(M)/CPM | Hammer, Sickle and Star | |
Indian National Congress | INC /Congress | Hand(Open Palm) | |
Nationalist Party of India | NCP | Clock | |
Rashtriya Janata Dal | RJD | Hurricane Lamp (Lantern) |
http://www.authorstream.com/Presentation/Yatender567-1328970-democratic-politics/
DEMOCRATIC POLITICS POLITICAL PARTIES
Objectives * Understand the
vital role of struggle in the expansion of democracy. * Analyse party
systems in democracies. * I ntroduction to major political parties in
the country. * Analyse the role of social movements and non –party
political formations.
Meaning,
A political party is an organized group of citizens who profess to
share the same political views and who by acting as a political unit,
try to control the government. - GILCHRIST CHARACTERISTICS
of Political Parties ( I ) An organized group of persons ( II )
Similar views on political and economic problems of the country ( III )
Aim to control the government by constitutional and peace means ( IV )
Their aim is to promote national interest and not any sectional interest
FUNCTIONS
OF POLITICAL PARTIES They educate the masses, through their meetings
and propaganda , about the various problems facing the country at a
particular time. They helps in the formation of public opinion. 2. They
fight elections and try to get the maximum number of their candidates
elected. 3. The party which gets an absolute majority in the
legislature, forms the government and runs the administration of the
country. 4. Other parties form the opposition. They criticise the wrong
policies of the government and check it form becoming despotic. 5.
Political parties give political education to the people. 6. They serve
as a link between the government and the people. 7.They serve as a link
between the Legislature and Executive organs of Government.
CONDITIONS
FOR NATIONAL POLITICAL PARTY Through an order issued on December 2,
2002 by Election Commission If the party secures 6% of the valid
votes polled in any four or more states in the lasts Lok Sabha
election or Assembly election in four states ; and in addtion it wins at
four seats in Lok Sabha from any one or more states. OR It wins at
least 2% seats in Lok Sabha (11 Seats in the existing Lok Sabha which
543 members ) and these members are elected from at least there states.
MAJOR
NATIONAL POLITICAL PARTIES National Party Symbol 1.Bhartiya Janta
Party Lotus ( BJP ) 2.Bahujan Samaj Party Elephant ( BSP )
3.Communist Party of Ears of corn India ( C PI )
and sickle 4.Communist Party of Hammer, Sickle India ( C
PM ) and Star 5.Indian National Congress Hand (Congress- I )
6.Nationalist Congress Clock Party ( NCP )
REGIONAL
POLITAL PARTIES IN INDIA PARTY RESERVED SYMBOL Assam Gan
Parishad Elephant Telugu Desam Party Bicycle DMK
Rising Sun All-India Anna DMK Two Leaves Shiv Sena
The Bow and Arrow National Conference Plough Shiromani Akali
Dal Scales Rastriya Janta Dal Lalten Samajwadi Party
Cycle
CHARACTERISTICS
OF INDIAN PARTY SYSTEM Absence of Specific Constitutional Provision
- Article 19(C) All citizens shall have the right to form associations
or unions. Multiple Party system – In 2006 – national parties -6;
regional parties -35, non – recognised parties – 612, End of one
Dominant Party System - Rise of Effective Opposition Party - Independent
Members - Lack of Continuous Contact with the Masses - Personality
Cult - Absence of Clear-cut Ideology - Criminalisation of Politics –
Existence of many Cummunal and Regional Parties - -
ROLE
OF SOCIAL MOVEMENTS IN POLITICS Peasant movements Trade Union
Movement Women’s Movement in India Backward Class Movement in India
The
intelligent cadres for Sarvajan hithay Sarvajan sukhaya have to
approach. all the voters physically and through WhatsApp, Facebook,
Twitter, SMSes, emails and through virgin media but not PRESSTITUTES to
make them vote:
EVM vs Ballot Papers
ie.,
BJP vs BSP
Awakened with Awareness
Maha Mayawati vs Dull-headed Chief Chitpavan brahmins RSS (Rakshsa Swayam Sewaks)
Modern Constitution vs Outdated Manusmriti
Non-violence vs intolerant violence
Compassion vs intolerance
Equality vs inequalities
Democracy vs fascism
Sanity vs insanity
Elephant vs Lotus
The result will show 99% votes for BSP and less than 1% for BJP
Let’s go!
It is only after Mayawatiji exposed the EVMs scam the whole world got awakened.
Again if Mayawatiji directs the most intelligent cadres starting
from state to booth level to go to the voters with Ballot Papers
consisting names and symbols of all the national and state level
political parties to request the voters to vote for the party they like.
That way people can choose their party in a free and fair manner. This
will be a list system of elections to vote for party and not for
individuals. The Concerned party can nominate the representatives on the
basis of how many voters each cadre had contacted. The results after
counting the votes could be made public through social media and media
who support democracy.
Tilak taraju aur talwaar
Inko maaro jute chaar
(Mayawati slogan during 1990)
“Chalega Haathi Udegi dhool, na rahega punja na rahega phool” (When the elephant walks triumphantly, neither the hand (congress) nor the flower (BJP) survives).
“Naagnaath Saapnaath” ( both are poisonous snakes) BSP describing BJP
and Congress ‘Vote se lenge PM/CM, arakshan se lenge SP/DM’ (we will win
PM/CM with vote, SP/DM with reservation. “Chad gundon ki chhati par,
mohar laga do haathi par” ( Crush teh chest of goondas and vote the
elephant) Mayawati used this slogan in 2007 elections. “UP hui hamari
hai, ab dilli ki baari hai” ( UP is ours, now its Delhi turn next) after
UP assembly elections in 2007……aiming for national elections for
power in NEW DELHI. ‘Baba Saheb Mission Tera, Kanshi Ram Karenge Pura’
.Later changed to ‘Baba Saheb Mission Tera, Behenji Karenge Pura’.
BSP Ki Kya Pehchan, Neela Jhanda Haathi Nishan’.
‘Pathar Rakh Lo Chaati Par, Button Dabao Haathi Par’.
संसद में ईवीएम घोटाले पर मायावती का सनसनीखेज बयान/MAYAWATI ON EVM IN PARLIAMENT
Again if Mayawatiji directs the most intelligent cadres starting
from state to booth level to go to the voters with Ballot Papers
consisting names and symbols of all the national and state level
political parties to request the voters to vote for the party they like.
That way people can choose their party in a free and fair manner. This
will be a list system of elections to vote for party and not for
individuals. The Concerned party can nominate the representatives on the
basis of how many voters each cadre had contacted. The results after
counting the votes could be made public through social media and media
who support democracy.
(https://www.britannica.com/
party-list system, a method of voting for several electoral candidates, usually members of the same political party, with one mark of the ballot. It is used to elect the parliaments of many western European countries, including Switzerland, Italy, the Benelux countries, and Germany. Electors vote
for one of several lists of candidates, usually prepared by the
political parties. Each party is granted seats in proportion to the
number of popular votes it receives. There are several rules for
computing the number of seats awarded to a party, the best known being
the “d’Hondt rule” and the “largest-remainder rule.” Seats are usually
awarded to candidates in the order in which their names appear on the
lists. Although ordinarily the list system forces the voters to cast
their votes for parties rather than for individual candidates, a number
of variations on the system permit voter preferences for individuals to
be taken into account. The Swiss system, one of the most extreme
variations, is marked by panachage, the ability of the voter to mix candidates from several party lists if he so desires.)
Napolean
had once said that ” I can face two battalions but not two scribes”.
Now you can see such scribes only in social media such as Facebook,
WhatsApp, Twitter, websites, blogs, SMSes and those who send block
emails etc.,
A significant number of Indian voters are illiterate, so
Indian elections use symbols on ballot papers (designed such that the
texts about candidates & party names are secondary). This ensures
that voters to make the choice that they intended to.
Yes!
It is only under the able leadership of our Maha Mayawatji who joined
the Ambedkarite movement when Kanshi Ram Saheb was organizing the
employees under the banner of BAMCEF. Seeing her dedication
to the movement and capabilities, he started encouraging her. But the
senior members could not tolerate it. They began opposing
Saheb arguing, “How can you project a most junior person ignoring
seniors like us? If you continue to project her too much, we will leave
the organization”. Kanshi Ramji replied them sternly saying, “If you are
thinking to leave tomorrow, it is better for you to leave today itself.
Why postpone it?” All these old members, who are mostly from
Maharashtra and Punjab, left the movement even before Saheb launched
BSP. They went out of BAMCEF and formed their own BAMCEF outfit. They
had even got it registered. Today there are several outfits of BAMCEF
and nobody knows how many outfits are there. Our people have not gone
with them. These seniors went alone and remained alone, but the people
and workers have remained with the movement. Nobody got disturbed over
their exit. Do you know why the workers and people did not follow those
old members?
Those were the honest people who were solidly prepared by
Manyawar Kanshi Ram Saheb through cadre camps. Cadrization is the only
way to prepare missionary workers and society. Saheb, with his team of
missionary cadres, was able to create new leadership. He went on to
start DS-4 and finally BSP on April 14, 1984. The workers and society
remained with the movement only because they were prepared through the
means of cadrization. Saheb had rejuvenated the Ambedkarite movement
only by conducting cadres.
As
dreamt by Babasaheb Dr. Ambedkar, Manyawar Kanshi Ram Saheb
launched the political party, namely, Bahujan Samaj Party on April 14,
1984. We along with the able leadership of Ms Mayawatiji , by following
the footsteps of our ancestors and guidance of
Manyawar Kanshi Ram Saheb, were able to form our own government for four
times in Uttar Pradesh in the past. As a result, we were able to
improve the socio-economic condition of our people in Uttar Pradesh. We
were able to secure the constitutional rights of our people. We were
also
able to build memorials, statues and parks in the honor of our
ancestors. Ms Mayawatiji became eligible to become the Prime Minister
with her best governance. This was not tolerated by the casteist, communal and pro-capitalist rulers and as the people
stood solidly behind her they started tampering the EVMs to defeat her.
Also we could not succeed to form our government in other
states. As the result, atrocities against our people are continuing
unabatedly. Exploitation of the poor has not been ended.
Negating the Universal Adult Franchise BJP started Tampering of EVMs: BSP’s failure to form its own
government in other states has helped the BJP to defeat it in Uttar
Pradesh. They found that BSP is strong only in UP and not in other
states and hence they thought that if they could finish BSP in UP, BSP
will die a natural death in all other states. That is how they focused
their entire strength to defeat BSP in UP. However, they could not win
through fair means. They had to resort to fraudulent way of tampering
the electronic voting machines (EVMs) to defeat BSP.
BJP and company had used the EVMs in 2014 itself to win the
General Election. BSP thought that it was the mandate against the
scams-ridden and scandals-tainted rule of Congress. But the election
results of the five states held in March 2017 have exposed the EVM
scandal of BJP. They could not win in Punjab, Uttarkhand, Goa and
Manipur. In Goa and Manipur, Congress party got lead over the BJP. But
BJP leaders have managed the other MLAs form their governments. In
Uttarkhand, it was the internal quarrel of the Congress that gave a lead
to the BJP. In Punjab, the anti-incumbency factor of Akali Dal gave the
victory to Congress. BJP, being the partner of Akali Dal, lost the
election. In all the above four states, they did not tamper with the
EVMs and the results were on the expected lines. But in Uttar Pradesh,
nobody expected that BJP would get such a huge margin of victory. The
senior bureaucrats of UP, who are usually the first to know the results
in advance, were making preparations to welcome the BSP Government. They
were utterly surprised when the results were announced. I, seeing the
trend of results late in the morning, went to the press and exposed the
EVM fraud. Later on, we also launched nation-wide struggle against the
fraud of EVMs and legal battle to get the VVPAT incorporated with EVMs.
Thus, we are confronting the BJP at every step.
When
the BJP says that even in 2019 Lok Sabha elections the same EVMs will
be used and entire EVMs replacement with VVPAT will not be possible
because of the cost of Rs 5000 crore and the paid media conducting
pre-poll and opinion polls always in favour of BJP, it will be the right
thing for BSP cadres to go for requesting the voters to vote in Ballot
papers to save Universal Adult Franchise as guaranteed by our Modern
Constitution and save democracy. Today it is possible with the online
availability of Voters list and all the details to conduct polls with
Ballot Papers.
When Ms Mayawatiji took over the charge of party’s president post, she had faced
toughest time of her life. The old leaders such as Phulsingh Barayya and
Davuram Ratnakar betrayed the movement by playing in the hands of other
parties. But she was not disappointed. She carried ahead the movement all
alone. She always enjoyed her work. She wants the cadres must also do their work with great
joy. She askes “Do not think that success brings us joy. On the other hand it is
the joy that brings us succes. We must carry our struggles with great
celebration and bliss. The present situation may look very critical and
depressing. But we can convert this situation to our advantage by our
determination and hard work. We should never think
that ‘why should I work when I would not be getting any benefit?’ We are
already reaping the benefits of struggles of our ancestors. We must now
work for the benefit of our future generations. If we fail to do our
duty, our children will be forced to become slaves in future.”Napolean
had once said that ” I can face two battalions but not two scribes”.
Now you can see such scribes only in social media such as Facebook,
WhatsApp, Twitter, websites, blogs, SMSes and those who send block
emails etc.,
Yes!
It is only under the able leadership of our Maha Mayawatji who joined
the Ambedkarite movement when Kanshi Ram Saheb was organizing the
employees under the banner of BAMCEF. Seeing her dedication
to the movement and capabilities, he started encouraging her. But the
senior members could not tolerate it. They began opposing
Saheb arguing, “How can you project a most junior person ignoring
seniors like us? If you continue to project her too much, we will leave
the organization”. Kanshi Ramji replied them sternly saying, “If you are
thinking to leave tomorrow, it is better for you to leave today itself.
Why postpone it?” All these old members, who are mostly from
Maharashtra and Punjab, left the movement even before Saheb launched
BSP. They went out of BAMCEF and formed their own BAMCEF outfit. They
had even got it registered. Today there are several outfits of BAMCEF
and nobody knows how many outfits are there. Our people have not gone
with them. These seniors went alone and remained alone, but the people
and workers have remained with the movement. Nobody got disturbed over
their exit. Do you know why the workers and people did not follow those
old members?
Those were the honest people who were solidly prepared by
Manyawar Kanshi Ram Saheb through cadre camps. Cadrization is the only
way to prepare missionary workers and society. Saheb, with his team of
missionary cadres, was able to create new leadership. He went on to
start DS-4 and finally BSP on April 14, 1984. The workers and society
remained with the movement only because they were prepared through the
means of cadrization. Saheb had rejuvenated the Ambedkarite movement
only by conducting cadres.
As
dreamt by Babasaheb Dr. Ambedkar, Manyawar Kanshi Ram Saheb
launched the political party, namely, Bahujan Samaj Party on April 14,
1984. We along with the able leadership of Ms Mayawatiji , by following
the footsteps of our ancestors and guidance of
Manyawar Kanshi Ram Saheb, were able to form our own government for four
times in Uttar Pradesh in the past. As a result, we were able to
improve the socio-economic condition of our people in Uttar Pradesh. We
were able to secure the constitutional rights of our people. We were
also
able to build memorials, statues and parks in the honor of our
ancestors. Ms Mayawatiji became eligible to become the Prime Minister
with her best governance. This was not tolerated by the casteist, communal and pro-capitalist rulers and as the people
stood solidly behind her they started tampering the EVMs to defeat her.
Also we could not succeed to form our government in other
states. As the result, atrocities against our people are continuing
unabatedly. Exploitation of the poor has not been ended.
Negating the Universal Adult Franchise BJP started Tampering of EVMs: BSP’s failure to form its own
government in other states has helped the BJP to defeat it in Uttar
Pradesh. They found that BSP is strong only in UP and not in other
states and hence they thought that if they could finish BSP in UP, BSP
will die a natural death in all other states. That is how they focused
their entire strength to defeat BSP in UP. However, they could not win
through fair means. They had to resort to fraudulent way of tampering
the electronic voting machines (EVMs) to defeat BSP.
BJP and company had used the EVMs in 2014 itself to win the
General Election. BSP thought that it was the mandate against the
scams-ridden and scandals-tainted rule of Congress. But the election
results of the five states held in March 2017 have exposed the EVM
scandal of BJP. They could not win in Punjab, Uttarkhand, Goa and
Manipur. In Goa and Manipur, Congress party got lead over the BJP. But
BJP leaders have managed the other MLAs form their governments. In
Uttarkhand, it was the internal quarrel of the Congress that gave a lead
to the BJP. In Punjab, the anti-incumbency factor of Akali Dal gave the
victory to Congress. BJP, being the partner of Akali Dal, lost the
election. In all the above four states, they did not tamper with the
EVMs and the results were on the expected lines. But in Uttar Pradesh,
nobody expected that BJP would get such a huge margin of victory. The
senior bureaucrats of UP, who are usually the first to know the results
in advance, were making preparations to welcome the BSP Government. They
were utterly surprised when the results were announced. I, seeing the
trend of results late in the morning, went to the press and exposed the
EVM fraud. Later on, we also launched nation-wide struggle against the
fraud of EVMs and legal battle to get the VVPAT incorporated with EVMs.
Thus, we are confronting the BJP at every step.
When
the BJP says that even in 2019 Lok Sabha elections the same EVMs will
be used and entire EVMs replacement with VVPAT will not be possible
because of the cost of Rs 5000 crore and the paid media conducting
pre-poll and opinion polls always in favour of BJP, it will be the right
thing for BSP cadres to go for requesting the voters to vote in Ballot
papers to save Universal Adult Franchise as guaranteed by our Modern
Constitution and save democracy. Today it is possible with the online
availability of Voters list and all the details to conduct polls with
Ballot Papers.
When Ms Mayawatiji took over the charge of party’s president post, she had faced
toughest time of her life. The old leaders such as Phulsingh Barayya and
Davuram Ratnakar betrayed the movement by playing in the hands of other
parties. But she was not disappointed. She carried ahead the movement all
alone. She always enjoyed her work. She wants the cadres must also do their work with great
joy. She askes “Do not think that success brings us joy. On the other hand it is
the joy that brings us succes. We must carry our struggles with great
celebration and bliss. The present situation may look very critical and
depressing. But we can convert this situation to our advantage by our
determination and hard work. We should never think
that ‘why should I work when I would not be getting any benefit?’ We are
already reaping the benefits of struggles of our ancestors. We must now
work for the benefit of our future generations. If we fail to do our
duty, our children will be forced to become slaves in future.”
Ms Mayawatiji is Maha Mayawati Ji. She is more than a Prime Minister. She is Noble, an Arahanth directs:
You have to mobilize funds for the above programs and also for the elections on your own.
• Now that we are increasing the pace of our movement in a greater
speed, we must mobilize more funds to achieve greater success. Ours is a
self-respect movement.
Self-respect movement can succeed only with
self-help. We are not taking funds from business houses and corporate
companies. Collecting money through membership is one source for us. Now
we must restart the collection of funds on my birthday every year as we
were doing earlier. With these two sources, we can manage our party
activities. If it is
okay, then you must declare your contributions now. (Office-bearers of
every state stood up and declared their respective contribution.
Tamilnadu and Karnataka office-bearers declared to contribute Rs. 25
lakh each ( Bangalore Zone (Karnataka, Tamilnadu, Kerala, Puducherry) – Nov. 26, 2017.
Zonal
Meeting of Karnataka,Tamilnadu, Puducheri and kerala BSP State Office
Bearers meeting held at BSP Head Office on 29-8-2017 resolved to
mobilise cadres for Ms Mayawati’s meet on 26th Novemenr 2017 and for the
2018 Karnataka elections. Sarva Sri Ambeth Rajan Ex MP (rajya Sabha),
National Treasurer , BSP Dr Ashok Sidharth Rajya Sabha member and Madhya
Pradesh, Karnataka, In-Charge, Gopinath ji Tamil nadu, Puducheri,
Kerala Co-Ordinator Marasandra Muniappa, National Executive Member and
Karnataka State Co-Ordinator, N Mahesh, Karnataka President, Armstrong
Tamilnadu President, S Murthu Puducheri President, and President Kerala
spoke
Kamalaban, R Muniappa, Salma Nahida, Lakshminarayan were on the stage. Ms lakshmi Gopinath organised the zonal meet.
Ambeth Rajan said when he came to Karnataka along with Dadasaheb
Manyawar Kanshiramji for the first time, Kanshramji said that one day
BSP will rule karnataka State and that day is now nearing.
Ashok Sidharth ji rendered a very good speach akin to the one he made in the video interview he gave:
[7:51
AM, 8/29/2017] +91 97407 22317: के साथ खड़ी है| Bsp stand with dipress
classesStory By- Dalit Dastak Editor- Gajendra Jatav Report- Ashok Das
Camera man- Sonu https://www.facebook.com/dalit
https://www.youtube.com/c/dali
[7:51 AM, 8/29/2017] +91 97407 22317: https://youtu.be/GoHhLt
. Kerala leaders declared Rs. 10 lakhs and Puducherry leaders
declared Rs. 2 lakhs). These funds must be collected before Dec. 31 and
deposited at the Central Office in the first week of Jan. 2018. No
receipt books to be printed. If it is printed, the responsible persons
will be expelled from the party. Funds must be collected through
registers in the name of Jankalyan Diwas. Similarly, you must also
deposit the membership money with the Central Office as and when you
enroll the members.
• Collection of funds on the eve of
my birthday must continue in future, whether I am alive or not. It must
become a tradition for the Bahujan Samaj to collect money for running
the movement.
Are you ready to take over the challenges?
2337 Sun 3 Sep 2017 LESSON
Find District list
Please Select BSP Booth
Leaders/Voters/ for 26th November 2017 Cadre Camp and for 2018 Assembly
Elections Electoral Roll - 2017 State - (S10)
-Karnataka No.,Name and Reservation Status of Assembly Constituency ….
28 MYSORE ಮೈಸೂರು-212 ಹುಣಸೂರು Hunsur
All
the information related to the Techno-Politico-Socio Transformation and
Economic Emancipation Movement is simultaneously share in Facebook,
WhatsApp and thousands of Emails sent to all people who are Awakened One
with Awareness.
Today’s
Technology can store all the components
of Aircrafts/ships along with their analyses. Storage is not a problem.
So happily share the information on 26th November 2017 and for the 2018
Assembly elections to build up the Movement. When the BJP misuses the
high-tech to tamper the fraud EVMs to win elections and the media
conducting pre-poll and opinion polls, the BSP Cadres who are the best
in the world can make the best use of the high-tech even conduct
parallel polls with paper ballots by approaching the voters to vote for
the National and state parties in a free and fair manner. The result
will be in favour of BSP and the BJP will not even get 1% votes.
to find detailed originally formated
Part List of all Karnataka Assembly Constituencies
with the problems and public grievances existing in all the assemblies
and
ONLINE INTERNATIONAL MISSION
MASTER KEY FOR BSP
and
till
The Supreme Court orders for dissolving the Central and the state
governments selected by these fraud EVMs and go for fresh polls with
paper ballots. Then the BJP will not even get 1% of the votes polled. In
Uttar Pradesh Panchayat Polls with paper ballots the BSP won majority
of the seats while it lost in 2014 Lok Sabha elections and the Assembly
elections which is nothing but a practice of untouchability requiring
punishment to the ex CJI, ex CEC, Modi and Yogi under atrocities act to
save equality, liberty and fraternity as enshrined in our Modern
Constitution.
from
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Focus
on strengthening Bahujan Samaj party at Booth Level as the Movement of
Techno-Politico-Socio Transformation and Economic Emancipation Movement
of Babasaheb Dr BR Ambedkar, Dadasaheb Manyawar Kanshiramji and bahen Ms
Mayawati as started gaining momentum making the best use of the part
list and the voters list for 26th Nov 2017 and 2018 assembly election
events.
Points to awaken the people of this country to save Democracy: