This
outline displays the publication of books in the Devan±gari-script
edition of the Chaμμha Saag±yana (Sixth Council) Tipiμaka. The names of
the volumes are displayed in italics with the suffix “-p±1⁄4i” indicating
the volume is part of the root Tipiμaka, rather than commentarial
literature. This outline lists the root volumes only. Please note: These books are in P±li only, in Devan±gari script, and are not for sale.
No set of English translations is available. For further information please see: www.tipitaka.org இந்த நூட்கள் வெளியீடு
காட்சிமுறை உருவரைக்குறிப்பு தேவனாகரி எழுத்துப் பிரதியில் திபிடக
முக்கூடைகளின் சஹ்ஹுவ ஸாக்யன (ஆறாவது மன்றம்) பதிப்பு.
Sutta Vibhaaga [two books containing rules for the bhikkhus and bhikkhunis, outlining eight classes of offences]
1.ஸுத்த விபாக(ஒரு சர மண்டலம்) [பிக்குக்கள் மற்றும் பிக்குனிகளுக்கான தன்னகம் கொண்ட விதிகளின் இரண்டு நூட்கள்]
Tipiμaka (three “baskets”)
திபிடக முக்கூடைகள்
Sutta Piμaka
(Five nik±yas, or collections)
ஸுத்த பியுயக
( ஐந்து திரட்டுகள்)
The
Sutta Piṭaka contains the essence of the Buddha’s teaching regarding
the Dhamma. It contains more than ten thousand suttas. It is divided in
five collections called Nikāyas (A multitude, assemblage; a collection; a
class, order, group; an association, fraternity, congregation; a house,
dwelling).
நெறி முறைக் கட்டளை ஆணைக் கூடை தம்மா பற்றி புத்தர் கற்பித்த மெய்ம்மை
சாறு நிரம்பியது. அது பதினாயிரம் விஞ்சி மிகுதியாக நெறி முறைக் கட்டளை ஆணை
நிரம்பியது. அது நிகாய ( ஒரு பேரெண்ணிக்கை, ஒன்றுகூடுதல் ஒரு வகை,
வரிசைமுறை, குவியல், ஓர் கூட்டமைப்பு, பொதுநோக்கங்கள் கொண்ட, ஒருங்கு
கூட்டுதல், ஒரு குடும்பமரபுக் குழு, கருத்தூன்றி நீடித்த ) என
அழைக்கப்படும் ஐந்து திரட்டுகளாக பிரிந்துள்ளது.
Dīgha Nikāya [dīgha: long] The Dīgha Nikāya gathers 34 of the
longest discourses given by the Buddha. There are various hints that
many of them are late addition to the original corpus and of
questionable authenticity.
நீளமான நிகாய (திரட்டுகள்) புத்தரால் கொடுக்கப்பட்ட 34 நீளமான போதனையுரைகள் கொய்சகமாக்கப்பட்டது.
Majjhima Nikāya [majjhima: medium] The Majjhima Nikāya gathers 152
discourses of the Buddha of intermediate length, dealing with diverse
matters.
மத்திம (நடுத்தரமான) நிகாய (திரட்டுகள்)
புத்தரால் கொடுக்கப்பட்ட 152 மத்திம ( நடுத்தரமான நீட்சி ) பல்வேறு
வகைப்பட்ட விஷயங்கள் செயல் தொடர்பு உடன் போதனையுரைகள் கொய்சகமாக்கப்பட்டது.
Saṃyutta Nikāya [samyutta: group] The Saṃyutta Nikāya gathers the
suttas according to their subject in 56 sub-groups called saṃyuttas. It
contains more than threethousand discourses of variable length, but
generally relatively short.
குவியல் நிகாய (திரட்டுகள்)
குவியல் நிகாய (திரட்டுகள்) என அழைக்கப்படும் நெறி முறைக் கட்டளை ஆணை
அவற்றினுடைய பொருளுக்கு ஏற்ப 56 பங்குவரி குவியலாக கொய்சகமாக்கப்பட்டது.
அது மூவாயிரம்
விஞ்சி மிகுதியாக மாறும் தன்மையுள்ள நீளம் ஆனால் பெரும்பாலும் ஒப்பு நோக்காக சுருக்கமான நெறி முறைக் கட்டளை ஆணை நிரம்பியது.
Aṅguttara Nikāya [aṅg: factor | uttara: additionnal] The Aṅguttara
Nikāya is subdivized in eleven sub-groups called nipātas, each of them
gathering discourses
consisting of enumerations of one additional factor versus those of the
precedent nipāta. It contains thousands of suttas which are generally
short.
கூடுதல் அங்கமான (ஆக்கக்கூறு) நிகாய (திரட்டுகள்)
இறங்குதல் காரணி, கருத்தைக் கவர்கிற, கீழ் நோக்கி அல்லது ஏறத்தாழ
தற்போதைக்கு உதவுகிற என அழைக்கப்படும் பதினொன்று பங்குவரி, ஒவ்வொன்று
கொய்சகமாக்கப்பட்டது நெறி முறைக் கட்டளை ஆணை கணக்கிடல் ஆக்கை ஒரு
குறிப்பிட்ட கூடுதல் ஆக்கக் கூறு எதிராக அவை முன்னோடி மாதிரி இறங்குதல்
காரணி. அது ஆயிரக்கணக்கான பெரும்பாலும் சுருக்கமான நெறி முறைக் கட்டளை ஆணை
நிரம்பியது. தன்னகம் கொண்டிரு
Khuddaka Nikāya [khuddha: short, small] The Khuddhaka Nikāya short
texts and is considered as been composed of two stratas: Dhammapada,
Udāna, Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā and Jātaka form
the ancient strata, while other books are late additions and their
authenticity is more questionable.
சுருக்கமான, சிறிய நிகாய (திரட்டுகள்)
சுருக்கமான,
சிறிய நிகாய (திரட்டுகள்) வாசகம் மற்றும் ஆலோசனை மிக்க மாதிரி தணிந்த
இரண்டு படுகைகள் : தம்மபத (ஒரு சமய சம்பந்தமான முற்றுத் தொடர் வாக்கியம் ,
மூன்று கூடைகள் நூட்கள் ஒன்றின் பெயர் , தம்மாவின் உடற்பகுதி அல்லது
பாகம்), உதான (வார்த்தைகளால், மேல்நோக்கிய பேரார்வம், ஆவல் கொண்ட அல்லது
மகிழ்ச்சி கூற்று, சொற்றொடர் , உணர்ச்சிமிக்க உறுதலுணர்ச்சி, மகிழ்ச்சி
அல்லது மனத்துயரம் இரண்டனுள் ஒன்று), இதிவுத்தக ( இது குத்தகனிகாய நான்காம்
புத்தகம் பெயர்), ஸுத்த ( ஒரு சரம், இழை ,: புத்தசமயம், சவுகதநூல் ஒரு
பாகம்; ஒரு விதி, நீதி வாக்கியம் இறங்குதல் காரணி),தேரகாத-தேரிகாத
(தேராக்களுக்கு உரியதானது), மற்றும் ஒரு சரடு ஜாதக ( பிறப்பு , பிறப்பிடம் ,
ஒரு பிறப்பு அல்லது : புத்தசமயம் விவேகம் வாழ்தல் , ஒரு ஜாதக,
அல்லதுபுத்தரின் முந்திய பிறப்பு கதைளில் ஒன்று.)
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Hierdie uiteensetting toon die publikasie van boeke in die Devan ±
gari-skrifuitgawe van die Chaμμha Saag ± yana (Sesde Raad) Tipiakaaka.
Die name van die volumes word kursief getoon met die agtervoegsel “-p ±
1⁄4i” wat aandui dat die volume deel vorm van die wortel Tipiμaka,
eerder as kommentaarliteratuur. Hierdie uiteensetting lys slegs die
wortelvolumes. Let wel: hierdie boeke is slegs in P ± li, in Devan ± gari-skrif, en is nie te koop nie.
Geen stel Engelse vertalings is beskikbaar nie. Vir meer inligting, sien: www.tipitaka.org
Vinaya Piμaka
(Drie afdelings, gedruk in 5 boeke) Sutta Vibhaaga [twee boeke wat reëls bevat vir die bhikkhus en bhikkhunis, waarin agt klasse misdrywe uiteengesit word]
Tipiμaka (drie “mandjies”)
Sutta Piμaka (Vyf nik ± yas, of versamelings)
Die Sutta Piṭaka bevat die kern van die Boeddha-leer rakende die
Dhamma. Dit bevat meer as tienduisend suttas. Dit is verdeel in vyf
versamelings genaamd Nikāyas (’n menigte, vergadering; ‘n versameling;
‘n klas, orde, groep; ‘n vereniging, broederskap, gemeente; ‘n huis,
woning).
Dīgha Nikāya [dīgha: lank] Die Dīgha Nikāya versamel 34
van die langste gesprekke wat deur die Boeddha gegee is. Daar is
verskillende wenke dat baie daarvan laat toevoeg tot die oorspronklike
korpus en van twyfelagtige egtheid.
Majjhima Nikāya [majjhima:
medium] Die Majjhima Nikāya versamel 152 gesprekke van die Boeddha van
tussentydse lengte, wat handel oor uiteenlopende aangeleenthede.
Saṃyutta Nikāya [samyutta: groep] Die Saṃyutta Nikāya versamel die
suttas volgens hul onderwerp in 56 subgroepe wat saṃuttas genoem word.
Dit bevat meer as drieduisend gesprekke van wisselende lengte, maar oor
die algemeen relatief kort.
Aṅguttara Nikāya [aṅg: faktor |
uttara: additionnal] Die Aṅguttara Nikāya is onderverdeel in elf
subgroepe wat nipātas genoem word, en elkeen 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 kort tekste van
Khuddhaka Nikāya en word beskou as bestaan uit twee strata:
Dhammapada, Udāna, Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā en
Jātaka vorm die antieke strata, terwyl ander boeke laat toevoegings is
en hulle egtheid is meer te betwyfel.
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09) Klasike shqip-Shqiptare klasike,
Ky skicë tregon botimin e librave në botimin e shkrimeve Devan ± gari
të Chaμόha Saag ±ana (Këshilli i Gjashtë) Tipiμaka. Emrat e vëllimeve
janë paraqitur në italikë me prapashtesën “-p 1⁄4i” që tregon se vëllimi
është pjesë e rrënjës Tipiμaka, sesa letërsia komentuese. Ky skicë
rendit vetëm vëllimet e rrënjës. Ju lutemi vini re: Këto libra janë
vetëm në P ± li, në skenarin Devan ±ari, dhe nuk janë për shitje.
Asnjë grup i përkthimeve në anglisht nuk është në dispozicion. Për informacione të mëtejshme, shihni: www.tipitaka.org
Vinaya Piμaka
(Tre sektorë, të shtypura në 5 libra) Sutta Vibhaaga [dy libra që përmbajnë rregulla për bhikkhus dhe bhikkhunis, që përshkruajnë tetë klasa të veprave penale]
Tipiμaka (tre “shporta”)
Sutta Piμaka (Pesë nik ± yas, ose koleksione)
Sutta Piṭaka përmban thelbin e mësimeve të Budës në lidhje me Dhamma.
Ai përmban më shumë se dhjetë mijë sutta. Ajo është e ndarë në pesë
koleksione të quajtura Nikāyas (Një turmë, asamble; një koleksion; një
klasë, rend, grup; një shoqatë, vëllazëri, kongregacion; shtëpi,
banesë).
Dīgha Nikāya [dīgha: gjatë] Dīgha Nikāya mbledh 34 nga
diskutimet më të gjata të dhëna nga Buda. Ekzistojnë sugjerime të
ndryshme që shumë prej tyre janë shtuar vonë për korpusin origjinal dhe
të origjinalitetit të dyshimtë.
Majjhima Nikāya [majjhima:
medium] Majjhima Nikāya mbledh 152 ligjërime të Budës me gjatësi të
ndërmjetme, që merren me çështje të ndryshme.
Saṃyutta Nikāya
[samyutta: grup] Saṃutta Nikāya mbledh suutat sipas temës së tyre në 56
nëngrupe të quajtura saṃyuttas. Ai përmban më shumë se tre mijë e
ligjërime me gjatësi të ndryshueshme, por përgjithësisht relativisht të
shkurtër.
Aṅguttara Nikāya [aṅg: faktor | uttara: shtesë]
Aṅguttara Nikāya është e ndarë në njëmbëdhjetë nëngrupe të quajtura
nipātas, secila prej tyre mbledh ligjërime që përbëhet nga
regjistrimet e një faktori shtesë kundrejt atyre të nipës precedente. Ai
përmban mijëra sutta të cilat janë përgjithësisht të shkurtra.
Khuddaka Nikāya [khuddha: short, small] Tekstet e shkurtra Khuddhaka
Nikāya dhe konsiderohet si e përbërë nga dy shtresa: Dhammapada, Udāna,
Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā dhe Jātaka formojnë
shtresat e lashta, ndërsa librat e tjerë janë shtesa të vonë dhe
vërtetësia e tyre është më e diskutueshme.
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يعرض هذا المخطط التفصيلي نشر الكتب في إصدار Devan script gari-script من
Chaiha Saag ± yana (المجلس السادس) Tipiμaka. يتم عرض أسماء المجلدات بخط
مائل مع اللاحقة “-p ± 1⁄4i” التي تشير إلى أن المجلد جزء من الجذر
Tipiμaka ، بدلاً من الأدبيات التوضيحية. يسرد هذا المخطط التفصيلي وحدات
تخزين الجذر فقط. يرجى ملاحظة: أن هذه الكتب باللغة P ± li فقط ، بخط Devan
± gari ، وليست للبيع.
لا توجد مجموعة من الترجمات الإنجليزية المتاحة. لمزيد من المعلومات ، يرجى الاطلاع على: www.tipitaka.org
فينايا بيكاكا
(ثلاثة أقسام ، مطبوعة في 5 كتب) Sutta Vibhaaga [كتابان يحتويان على قواعد عن bhikkhus و bikikunis ، يحددان ثمانية فئات من الجرائم]
تيبيكا (ثلاثة “سلال”)
سوتا بيياكا (خمسة نيك ، أو مجموعات)
يحتوي Sutta Piṭaka على جوهر تعاليم بوذا فيما يتعلق بالداما. أنه يحتوي
على أكثر من عشرة آلاف suttas. وهي مقسمة إلى خمس مجموعات تسمى Nikāyas
(مجموعة متعددة ، مجموعة ؛ مجموعة ؛ فئة ، نظام ، مجموعة ؛ جمعية ، أخوية ،
جماعة ؛ منزل ، مسكن).
ديغا نيكايا [ديغا: طويلة] تجمع ديغا نيكايا
34 من أطول الخطابات التي ألقاها بوذا. هناك العديد من التلميحات التي
تشير إلى أن العديد منهم يتأخرون في الإضافة إلى المجموعة الأصلية والأصالة
المشكوك فيها.
Majjhima Nikāya [majjhima: medium] تجمع Majjhima Nikāya 152 خطابًا لبوذا متوسط الطول ، وتتناول مسائل متنوعة.
Saṃyutta Nikāya [samyutta: group] تجمع Saṃyutta Nikāya السوتاس وفقًا
لموضوعها في 56 مجموعة فرعية تسمى saṃyuttas. أنه يحتوي على أكثر من
الخطابات threethousand من طول متغير ، ولكن عموما قصيرة نسبيا.
آغوتارا نيكايا [aṅg: factor | uttara: addnal] ينقسم Auttguttara Nikāya
إلى أحد عشر مجموعة فرعية تسمى nipātas ، كل واحد منهم يجمع الخطابات يتألف من تعداد عامل إضافي واحد مقابل تعداد nipāta السابق. أنه يحتوي على الآلاف من suttas التي عادة ما تكون قصيرة.
Khuddaka Nikāya [khddha: short، small] تشكل Khuddka Nikāya نصوص قصيرة
وتعتبر مؤلفة من طبقتين: Dhammapada ، Udāna ، Itivuttaka ، Sutta Nipāta ،
Theragāthā-Therīgāthā و Jātaka من الإضافات القديمة صحتها هي أكثر مشكوك
فيها.
Bu kontur, Çaμμha Saag ± yana (Altıncı Şura) Tipiµaka’nın Devan ±
gari-script nəşrində kitabların nəşrini göstərir. Həcmlərin adları şərh
ədəbiyyatının deyil, həcminin kök Tipiµaka hissəsini ifadə edən “-p ±
1⁄4i” şəkilçisi ilə kursivlə göstərilir. Bu kontur yalnız kök həcmlərini
sadalayır. Diqqət yetirin: Bu kitablar yalnız Devan ± gari yazısında
var və satılmır.
İngilis dilindən tərcümələr mövcud deyil. Əlavə məlumat üçün baxın: www.tipitaka.org
Vinaya Piµaka
(Üç bölmə, 5 kitabda çap olunur) Sutta Vibhaaga [bhikkhus və bhikkhunis üçün qaydaları özündə ehtiva edən iki kitab, səkkiz növ cinayətləri izah edən kitab]
Tipiµaka (üç “səbət”)
Sutta Piµaka (Beş nik ± yas və ya kolleksiya)
Sutta Piaka, Budanın Dhamma ilə əlaqəli təliminin mahiyyətini ehtiva
edir. On mindən çox süddən ibarətdir. Nikāyas adlı beş kolleksiyaya
bölünür (Çoxluq, toplaşma; toplama; sinif, sifariş, qrup; birlik,
qardaşlıq, camaat; ev, yaşayış).
Dīgha Nikāya [dīgha: uzun] Bu
Dīgha Nikaya Buddanın ən uzun məruzələrindən 34-ü toplayır. Onların
çoxunun orijinal korpusa gec əlavə olması və şübhəli orijinallığına dair
müxtəlif göstərişlər var.
Majjhima Nikāya [Majjhima: orta]
Məcjhima Nikaya, müxtəlif məsələlərlə məşğul olan, aralıq uzunluğunda
olan Buddanın 152 məruzəsini toplayır.
Saṃyutta Nikāya [samyutta:
qrup] Saṃyutta Nikaya süttaları öz mövzularına görə saṃyuttas adlanan
56 alt qrupda toplayır. Dəyişən uzunluğundakı üç mindən çox müzakirədən
ibarətdir, lakin ümumiyyətlə nisbətən qısa.
Aṅguttara Nikāya [aṅg: amil | uttara: əlavənal] Aggttara Nikāya, hər biri diskussiya toplayan nipatas adlı on alt qrupa bölündü
Əvvəlki nipata nisbətləri ilə müqayisədə bir əlavə amilin saylarından
ibarətdir. Bu ümumiyyətlə qısa olan minlərlə suttanı ehtiva edir.
Khuddaka Nikāya [khuddha: qısa, kiçik] Khuddhaka Nikaya qısa mətnləri
və iki təbəqədən ibarət hesab olunur: Dhammapada, Udana, Itivuttaka,
Sutta Nipata, Theragatha-Therīgāthā və Jataka, qədim təbəqələri təşkil
edir, digər kitablar isə gec əlavə olunur. onların həqiqiliyi daha
şübhəlidir.
Гэты накід адлюстроўвае публікацыю кніг у выданні Devan ± gari-сцэнарыя
Chaμμha Saag ± yana (Шосты Савет) Tipiμaka. Назвы тамоў выводзяцца
курсівам з суфіксам “-p ± 1⁄4i”, што пазначае, што аб’ём з’яўляецца
часткай кораня Tipiμaka, а не каментарыяў. У гэтым накіры прыведзены
толькі каранёвыя тамы. Звярніце ўвагу: гэтыя кнігі даступныя толькі ў P ±
li, сцэнары Devan ± gari і не прадаюцца.
Не даступны набор ангельскіх перакладаў. Больш падрабязную інфармацыю можна атрымаць на сайце www.tipitaka.org
Віная Пімка
(Тры аддзелы, надрукаваныя ў 5 кнігах) Sutta Vibhaaga [дзве кнігі, якія змяшчаюць правілы для бхікхусаў і бхікхунісаў, якія выкладаюць восем класаў правапарушэнняў]
Tipiμaka (тры “кошыкі”)
Сута Пімкака (Пяць nik ± yas, альбо калекцыі)
Сутта Пікка змяшчае сутнасць вучэння Буды адносна дхаммы. Змяшчае больш
за дзесяць тысяч сут. Ён падзелены на пяць калекцый, якія называюцца
Nikāyas (мноства, зборка; калекцыя; клас, парадак, група; аб’яднанне,
братэрства, кангрэгацыя; дом, жыллё).
Dīgha Nikāya [dīgha: long]
Dīgha Nikāya збірае 34 самыя доўгія дыскурсы, якія дае Буда. Існуюць
розныя намёкі на тое, што многія з іх спазняюцца да першапачатковага
корпуса і выклікаюць сумнеў у сапраўднасці.
Маджыма Нікая [майджхіма: сярэдняя] Маджыма Нікая збірае 152 дыскурсы Буды сярэдняй даўжыні, займаючыся рознымі пытаннямі.
Saṃyutta Nikāya [samyutta: group] Saṃyutta Nikāya збірае суты паводле
свайго прадмета ў 56 падгрупах, якія называюцца sa calledyuttas. Ён
утрымлівае больш за тысячу дыскурсаў рознай даўжыні, але звычайна
адносна кароткі.
Aṅguttara Nikāya [aṅg: фактар | uttara:
addnal] Aṅguttara Nikāya падпадзяляецца на адзінаццаць падгруп, якія
называюцца nipātas, кожная з якіх збірае дыскурсы складаецца з
пералічэння аднаго дадатковага каэфіцыента ў параўнанні з папярэднім
nipāta. Змяшчае тысячы сут, якія звычайна кароткія.
Худдака Нікая
[khuddha: кароткі, маленькі] Кароткі тэкст Худдхака Нікаі і лічыцца
складзеным з двух страта: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā і Jātaka, якія ўтвараюць старажытныя пласты, у той
час як іншыя кнігі ўяўляюць сабой дапаўненні і іх сапраўднасць больш
сумнеўная.
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এই রূপরেখাটি চাহ সাগ য়ানা (ষষ্ঠ কাউন্সিল) টিপিয়াকের দেওয়ান গারি লিপি
সংস্করণে বইয়ের প্রকাশ প্রদর্শন করে। খণ্ডগুলির নামগুলি ইটালিকগুলিতে “-p
± 1⁄4i” প্রত্যয় সহ প্রদর্শিত হয় যা ইঙ্গিত দেয় যে ভলিউমটি মূল মন্তব্য
টিপিয়াকের অংশ নয়, বরং ভাষ্য সাহিত্যের চেয়ে বেশি। এই রূপরেখাটি
কেবলমাত্র মূল ভলিউমকে তালিকাভুক্ত করে। দয়া করে নোট করুন: এই বইগুলি
কেবলমাত্র দেওয়ালী গিরি স্ক্রিপ্টে পেলিতে রয়েছে এবং বিক্রি করার জন্য
নেই।
ইংরেজি অনুবাদগুলির কোনও সেট উপলব্ধ নেই। আরও তথ্যের জন্য দয়া করে দেখুন: www.tipitaka.org
বিনায়া পাইকাকা
(তিনটি বিভাগ, পাঁচটি বইয়ে ছাপা) সুত্ত বিভাগা [ভিক্ষু ও ভিক্ষুণীদের জন্য বিধি বিধি সম্বলিত দুটি বই, আট শ্রেণির অপরাধের রূপরেখা রচনা]
টিপিয়াকা (তিনটি “ঝুড়ি”)
সুত্ত পাইকাকা (পাঁচ নিকাস, বা সংগ্রহ)
সুত্ত পাইকায় ধম্ম সম্পর্কিত বুদ্ধের শিক্ষার সারমর্ম রয়েছে। এতে দশ
হাজারেরও বেশি সূতা রয়েছে। এটি নিকিয়াস নামে পাঁচটি সংকলনে বিভক্ত (একটি
জনতা, সমাবেশ; একটি সংগ্রহ; শ্রেণি, আদেশ, গোষ্ঠী; সমিতি, ভ্রাতৃত্ব,
মণ্ডলী; একটি বাড়ি, বাসস্থান)।
দিঘা নিক্যা [দীর্ঘ: দীর্ঘ] বুদ্ধের
দ্বারা প্রদত্ত দীর্ঘতম বক্তৃতাগুলির মধ্যে দাগ নিক্যা 34 জন সংগ্রহ
করেছেন। বিভিন্ন ইঙ্গিত রয়েছে যে তাদের মধ্যে অনেকগুলি মূল কর্পাসের সাথে
দেরী সংযোজন এবং প্রশ্নবিদ্ধ সত্যতা।
মাঝজিমা নিকিয়া [মাঝজীমা:
মাঝারি] মাঝজীমা নিকিয়া বিভিন্ন বিষয় নিয়ে বিভিন্ন মধ্যবর্তী দৈর্ঘ্যের
বুদ্ধের ১৫২ টি বক্তব্য সংগ্রহ করেছেন।
সৌয়ত নিকিয়া [সম্যূত:
গোষ্ঠী] সত্যুৎ নিকিয়া তাদের বিষয় অনুসারে সুতাকে একত্রিত করেন সত্যুতা
নামে called 56 টি উপ-গোষ্ঠীতে। এটিতে চলক দৈর্ঘ্যের ত্রিশ হাজারেরও বেশি
বক্তৃতা রয়েছে, তবে সাধারণত অপেক্ষাকৃত ছোট।
আগুতুত্তর নিকিয়া
[aṅg: factor] | উতটার: সংযোজন] অগ্নুত্তর নিকিয়া এগারোটি উপ-গ্রুপে
বিভক্ত হয় নিপতাস নামে, তাদের প্রত্যেকটি বক্তব্য সংগ্রহ করে পূর্ববর্তী নিপিতার বিপরীতে একটি অতিরিক্ত ফ্যাক্টরের গণনা রয়েছে। এটিতে হাজার হাজার সুতারা থাকে যা সাধারণত ছোট।
খুদ্দক নিক্যা [ক্ষুদ্র: সংক্ষিপ্ত, ক্ষুদ্র] ক্ষুধক নিক্যা সংক্ষিপ্ত
গ্রন্থগুলি দুটি স্তরের সমন্বয়ে রচিত হয়েছে: ধম্মপদ, উদয়ন, ইটিভুট্টক,
সুত্ত নিপাতা, থেরগাথ-থেরিগাথী এবং যাতক প্রাচীন স্তরের রচনা এবং অন্যান্য
গ্রন্থগুলি দেরী সংযোজন এবং তাদের সত্যতা আরও প্রশ্নবিদ্ধ।
Ovaj kontura prikazuje objavljivanje knjiga u izdanju Devan ±
gari-scenarija Chaμμha Saag ± yana (Šesto vijeće) Tipiμaka. Nazivi
svezaka prikazani su kurzivom s sufiksom „-p ± 1⁄4i“ koji označava da je
svezak dio korijena Tipiμaka, a ne komentarska literatura. Ovaj kontura
navodi samo korenske sveske. Napominjemo: ove knjige su samo u P ± li,
na Devan ± gari pismu, i nisu na prodaju.
Nije dostupan skup engleskih prijevoda. Za dodatne informacije pogledajte: www.tipitaka.org
Vinaya Piμaka
(Tri odjeljenja, štampane u 5 knjiga) Sutta Vibhaaga [dvije knjige koje sadrže pravila za bhikkhus i bhikkhunis, opisujući osam klasa djela]
Tipiμaka (tri „košare“)
Sutta Piμaka (Pet nik ± yas, ili zbirke)
Sutta Piṭaka sadrži suštinu Budinog učenja o Dhammi. Sadrži više od
deset hiljada suta. Podijeljen je u pet zbirki koje se nazivaju Nikāyas
(Mnoštvo, skup; zbirka; klasa, red, grupa; udruženje, bratstvo, sabor;
kuća, stan).
Dīgha Nikāya [dīgha: long] Dīgha Nikāya okuplja 34
najduža diskursa koja je dao Buda. Postoje različiti nagovještaji da su
mnogi od njih kasni dodatak originalnom korpusu i upitne autentičnosti.
Majdhima Nikāya [majjhima: medium] Majdhima Nikāya okuplja 152
diskurzije Buddhe srednje duljine, baveći se različitim pitanjima.
Saṃyutta Nikāya [samyutta: grupa] Saṃyutta Nikāya okuplja sutte prema
svome subjektu u 56 podgrupa koje se nazivaju saṃyuttas. Sadrži više od
tisuću diskursa promjenjive dužine, ali uglavnom relativno kratak.
Aṅguttara Nikāya [aṅg: faktor | uttara: addnal] Aṅguttara Nikāya je
podijeljena u jedanaest podgrupa koje se nazivaju nipātas, a svaka od
njih prikuplja diskurse koji se sastoji od nabrajanja jednog
dodatnog faktora nasuprot onima iz prethodne nipāte. Sadrži hiljade suta
koji su uglavnom kratki.
Khuddaka Nikāya [khuddha: kratak, mali]
Khuddhaka Nikāya kratki tekstovi i smatraju se sastavljeni od dva
sloja: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā i Jātaka tvore drevne slojeve, dok su druge knjige
kasni dodaci i njihova autentičnost je više upitna.
Този контур показва публикуването на книги в изданието Devan ±
gari-script на Chaμμha Saag ± yana (Шести съвет) Tipiμaka. Имената на
томовете са показани с курсив с наставка “-p ± 1⁄4i”, указващ, че обемът
е част от корена Tipiμaka, а не от коментарна литература. Този контур
изброява само кореновите томове. Моля, обърнете внимание: Тези книги са
само на P ± li, на Devan ± gari script и не се продават.
Не е наличен набор от английски преводи. За допълнителна информация вижте: www.tipitaka.org
Виная Пимкака
(Три отдела, отпечатани в 5 книги) Sutta Vibhaaga [две книги, съдържащи правила за bhikkhus и bhikkhunis, очертаващи осем класа престъпления]
Типимка (три „кошници“)
Сута Пимкака (Пет nik ± yas или колекции)
Сутта Пишака съдържа същността на учението на Буда относно Дхаммата.
Съдържа повече от десет хиляди сути. Той е разделен на пет колекции,
наречени Nikāyas (Множество, събрание; колекция; клас, ред, група;
сдружение, братство, събор; къща, жилище).
Dīgha Nikāya [dīgha:
long] Dīgha Nikāya събира 34 от най-дългите дискурси, дадени от Буда.
Има различни намеци, че много от тях закъсняват като допълнение към
оригиналния корпус и имат съмнителна автентичност.
Маджхима Никая
[майджхима: среден] Маджхима Никая събира 152 дискурса на Буда с
междинна дължина, занимаващи се с различни въпроси.
Saṃyutta
Nikāya [samyutta: group] Saṃyutta Nikāya събира сутите според техния
предмет в 56 подгрупи, наречени saṃyuttas. Той съдържа повече от три
хиляди дискурси с променлива дължина, но като цяло сравнително кратък.
Aṅguttara Nikāya [aṅg: фактор | uttara: addnal] Aṅguttara Nikāya е
разделена в единадесет подгрупи, наречени nipātas, като всяка от тях
събира дискурси състоящ се от изброяване на един допълнителен
коефициент спрямо тези от предшестващата nipāta. Той съдържа хиляди
сути, които обикновено са кратки.
Худдака Никая [khuddha: кратък,
малък] Кратките текстове на Khuddhaka Nikāya и се считат за съставени
от две страта: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā и Jātaka формират древните слоеве, докато други
книги са късни допълнения и тяхната автентичност е по-съмнителна.
Saññā kho poṭṭhapāda paṭhamaṃ uppajjati pacchā ñāṇaṃ. Saññuppādā ca pana
ñāṇuppādo hoti. So evaṃ pajānāti: idappaccayā kira me ñāṇaṃ udapādīti.
Iminā kho etaṃ poṭṭhapāda pariyāyena veditabbaṃ, yathā saññā paṭhamaṃ
uppajjati pacchā ñāṇaṃ, saññuppādo ca pana ñāṇuppādo hotī’ ti.
Potthapada, perception arises first, and knowledge after. And the arising of knowledge comes from the arising of perception. One discerns, ‘It’s in dependence on this that my knowledge has arisen.’ Through this line of reasoning one can realize how perception arises first, and knowledge after, and how the arising of knowledge comes from the arising of perception.
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Ajahn Brahm discusses sutta 9 from the Digha Nikaya: Potthapada Sutta -
States of Consciousness, this is part 1 of 2. Read DN9 here on Sutta
Central: https://suttacentral.net/search?query…
“The Buddha discusses with a wanderer the nature of perception and how
it evolves through deeper states of meditation. None of these, however,
should be identified with a self or soul”, Sutta Central. Please support the BSWA in making teachings available for free online via Patreon: https://www.patreon.com/BuddhistSocie… Category Nonprofits & Activism
DN 9 - Poṭṭhapāda Sutta {excerpt}— The questions of Poṭṭhapāda —
Poṭṭhapāda asks various questions reagrding the nature of Saññā. English
Now, lord, does perception arise first, and knowledge after; or does
knowledge arise first, and perception after; or do perception &
knowledge arise simultaneously?
Potthapada, perception arises
first, and knowledge after. And the arising of knowledge comes from the
arising of perception. One discerns, ‘It’s in dependence on this that my
knowledge has arisen.’ Through this line of reasoning one can realize
how perception arises first, and knowledge after, and how the arising of
knowledge comes from the arising of perception.
Buddha Śãsana, which means “Buddha Vacana - the teaching of the
Awakened One with Awareness”. Since in Buddhism there is no divine god
the term is considered more accurate than the word “religion” as it denotes an adaptable philosophy and practice rather than a non-changing divine call from an all knowing god.
Śāsana may also refer to the 5000-year dispensation of a particular Buddha. That is, we are living in the śāsana of the Śakyamuni Buddha.
in 19) Classical Catalan-Català clàssic,20) Classical Cebuano-Klase sa Sugbo,21) Classical Chichewa-Chikale cha Chichewa,22) Classical Chinese (Simplified)-古典中文(简体),23) Classical Chinese (Traditional)-古典中文(繁體),24) Classical Corsican-Corsa Corsicana,25) Classical Croatian-Klasična hrvatska,26) Classical Czech-Klasická čeština,
19) Classical Catalan-Català clàssic
19) Clàssic clàssic català-català
Buda
Śãsana, que significa “Buda Vacana - l’ensenyament del despert amb
consciència”. Com que en el budisme no hi ha un déu diví, el terme es
considera més precís que la paraula “religió”, ja que denota una
filosofia i una pràctica adaptables en lloc d’una crida divina que no
canvia d’un déu tot sabent.
Śāsana també pot referir-se a la dispensació de 5000 anys d’un particular Buda. És a dir, vivim al śāsana del Buda Śakyamuni.
Tot el mal mai fent i en augmentar la salubritat i un cor purificador: aquesta és la Sasana dels Budes
(Dhammapada, 183)
Maig tots els éssers vius sempre viuen feliçment, lliure d’animació. Que tots participin en les benediccions sorgint del bé que he fet.
http://www.buddha-vacana.org/index.html
Buda Vacana - Les paraules del Buda -
La
seva comprensió del Buda Vacana es farà molt més precisa, ja que
aprenen i memoritzen sense esforç les paraules i les fórmules importants
que són fonamentals en l’ensenyament del Buda per mitjà de lectures
regulars. El seu aprenentatge i la seva inspiració aprofundiran a mesura
que millorin la seva receptivitat als missatges del professor.
En
el futur, hi haurà monjos que no escoltaran els discursos que són
paraules del Tatāgata, profunds, profunds de sentit, que van més enllà
del món (consistent) connectat amb el buit, no donaran sentit, no
aplicarà la seva ment al coneixement, no consideraran aquests
ensenyaments com a ser presos i dominats.
Al contrari, escoltaran
l’expressió d’aquests discursos que són composicions literàries fetes
per poetes, paraules enginyoses, lletres enginyoses, per persones de
fora o per paraules de deixebles, que donaran sentit, aplicaran la seva
ment al coneixement. , consideraran aquests ensenyaments com per ser
presos i dominats.
Així, desapareixeran, els monjos, els
discursos que són paraules del Tatāgata, profunds, profunds de sentit,
que surten del món, (consistentment) connectats amb el buit.
Per
tant, monjos, hauríeu d’entrenar-vos així: “Escoltarem l’expressió
d’aquests discursos que són paraules del Tatāgata, profunds, profunds de
sentit, que van més enllà del món, (constantment) connectats amb el
buit, us donaran l’or, nosaltres aplicarem la nostra ment en el
coneixement, considerarem aquests ensenyaments com per ser presos i
dominats. ‘ Així és com, monjos, hauríeu d’entrenar-vos.
- i Sutta -
20) Classical Cebuano-Klase sa Sugbo,
https://www.youtube.com/watch?v=E1xLj_7GahY Buddha’s Wonderful Words. Its Amazing really!!! Abhinav Kumar Published on Nov 23, 2013
The words spoken by the Buddha is indeed a great blessing for the whole
world. Please share this video after you have watched it. Please enjoy the full video and relax.
It is recommended that you share it likewise. _/\_
Tags,
Buddha quotes on love. buddha quotes on peace, buddha quotes on
peaceful, peaceful buddha quotes, buddhism , peace , love , harmony,
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Buddha Śãsana, nga nagkahulogang “Buddha Vacana - ang pagtulun-an sa
Awakened One uban ang Awareness”. Tungod kay sa Budhismo walay dios nga
dios ang termino giisip nga labaw ka tukma kay sa pulong nga “relihiyon”
ingon nga nagpasabot kini sa usa ka mapasibo nga pilosopiya ug praktis
inay nga usa ka dili pagbag-o nga balaang pagtawag gikan sa tanan nga
dios nga nakaila.
Mahimong maghisgot usab si Sāana sa
5,000-ka-tuig nga dispensasyon sa usa ka partikular nga Buddha. Nga mao,
kita nagpuyo sa śanaana sa Budha sa Śakyamuni.
Ang tanang dautan dili gayud buhaton ug sa nagkadaghan nga paglambo ug ang usa ka kasingkasing nga nagpaputli: kini ang Sasana sa Budha
(Dhammapada, 183)
Mayo ang tanan nga buhi nga mga binuhat kanunay nga nagpuyo nga malipayon, gawas sa kasuko. Hinaut nga ang tanan makaambit sa mga panalangin nga nagagikan sa maayo nga nahimo ko.
Ang ilang pagsabut sa Buddha Vacana mahimong mas tukma samtang sila
walay kahibalo nga makat-on ug pagsag-ulo sa mga pulong ug sa importante
nga mga pormula nga mahinungdanon sa pagtulun-an ni Buddha, pinaagi sa
regular nga pagbasa. Ang ilang pagkat-on ug ang inspirasyon nga ilang
makuha gikan niini magkalalom samtang ang ilang pagdawat sa mga mensahe
sa Magtutudlo molambo.
Sa umaabot nga panahon, adunay mga bhikkus
nga dili maminaw sa pagpamulong sa maong mga diskurso nga mga pulong sa
Tathāgata, lawom, kahulogan sa kahulogan, nga nag-una sa kalibutan,
(kanunay) nga may kalabutan, dili sila mamati, sila dili magamit ang
ilang hunahuna sa kahibalo, wala nila isipa ang mga pagtulun-an nga
pagakuhaon ug paganahan.
Sa kasukwahi, maminaw sila sa pamulong
sa mga diskurso nga mga komposisyon sa literatura nga gihimo sa mga
magbabalak, panultihon nga mga pulong, malipayon nga mga sulat, sa mga
tawo gikan sa gawas, o sa mga pulong sa mga tinun-an, sila mamati,
magamit nila ang ilang hunahuna sa kahibalo , sila maghisgot sa mga
pagtulun-an nga pagaangkon ug pag-master.
Busa, ang mga bhikkus,
ang mga diskurso nga mga pulong sa Tathāgata, lawom, kahulogan sa
kahulogan, nga nag-una sa kalibutan, (kanunay nga) konektado sa
kahaw-ang, mahanaw.
Busa, mga bhikkus, kinahanglan nga magbansay
ka sa ingon: ‘Atong paminawon ang pamulong nga mga pamulong nga mga
pulong sa Tathagata, lawom, kahulogan sa kahulogan, nga nag-una sa
kalibutan, (kanunay) nga may kalabutan, kita mamati, kita magamit ang
atong hunahuna sa kahibalo, atong hisgotan ang mga pagtulun-an nga
pagabayawon ug hanas. ‘ Ingon niini, mga bhikkus, kinahanglan nga imong
bansayon ang imong kaugalingon.
Kumvetsetsa kwawo kwa Buddha Vacana kudzakhala molondola kwambiri
pamene akuphunzira mosavuta ndi kuloweza mawu ndi zofunikira zomwe ziri
zofunika kwambiri kuphunzitsa kwa Buddha, mwa njira zowerenga nthawi
zonse. Kuphunzira kwawo ndi kudzoza komwe iwo amapeza kuchokera kwa iwo
kudzakula mozama pamene kulandiridwa kwawo ku mauthenga a Mphunzitsi
kudzasintha.
M’tsogolomu, padzakhala bhikkhus omwe sadzamvetsera
mawu omwe ali mau a Tathāgata, ofunika kwambiri, otanthauzira kwambiri,
kutsogolera kudziko lonse lapansi (nthawi zonse) okhudzana ndi zopanda
pake, samakongoletsa, sagwiritsa ntchito malingaliro awo pa chidziwitso,
iwo sadzawona kuti ziphunzitsozo ziyenera kutengedwera ndi kuzidziwa
bwino.
M’malo mwake, iwo adzamvetsera kuyankhula kwa nkhani
zotere zomwe ndizolemba zolembedwa ndi olemba ndakatulo, mawu
achinyengo, makalata amatsenga, ndi anthu ochokera kunja, kapena mawu a
ophunzira, adzakongoza makutu, adzagwiritsa ntchito malingaliro awo pa
chidziwitso , iwo adzawona kuti ziphunzitsozo ziyenera kutengedwera ndi
kuphunzitsidwa bwino.
Kotero, bhikkhus, zokamba zomwe ndi mawu a
Tatiāgata, zakuya, tanthauzo lalikulu, kutsogolera kupyola dziko,
(nthawi zonse) zogwirizana ndi zopanda pake, zidzatha.
Chifukwa
chake, bhikkhus, muyenera kuphunzitsa motere: ‘Tidzamvetsera zomwe
ziganizo zoterezi ndi mawu a Tatiāgata, ofunika kwambiri, otanthauzira
kwambiri, kutsogolera dziko lapansi, (nthawi zonse) ogwirizana ndi
zopanda pake, tidzakongoza makutu, tidzagwiritsa ntchito malingaliro
athu pa chidziwitso, tidzakambirana zomwe ziphunzitsozo ziyenera
kutengedwera ndi kuzidziwa bwino. ‘ Momwemo, bhikkhus, muyenera
kudziphunzitsa nokha.
Buddhism Meditation Music: Welcome to Chinese Buddhism, please scroll down
The Buddhist Tripitaka original music series
顯密經藏 原創音樂
1. Mind Bridge 心橋: 00:00
2. Neutral Mind 平常心: 10:39
3. Tears of Avalokiteśvara 觀音淚: 20:52
4. Follow by Not Following 隨緣: 30:47
5. Nirvana 涅槃: 40:34
6. Ultimate Bliss 極樂: 49:46
7. Praise of Badeng Rinpoche 巴登上師祈請文: 1:00:14
Diamond Sutra: New translation by Alex Johnson (English)
金剛經匯集本: Alex Johnson匯集 (英語) http://diamond-sutra.com/
Bibliography of translations from the Taishō Buddhist Canon (Mahayana Tripitaka) into Western Languages (Multilingual)
西語佛經 大正新脩大藏經 翻譯情況一覽 (多國語言) http://mbingenheimer.net/tools/bibls/…
Buddha Śãsana, chì significa “Budda Vacana - l’insegnamentu di u
Sveglia cù Cuscinenza”. Siccome in Buddhismu ùn ci hè nè un dio divinu, u
termine hè consideratu più accuratu di a parolla “religione” cume
denota una filosofia è una pratica adattabile piuttostu ch’è una chjesa
divina senza mudificà da un dio totu sapenu.
Śāsana pò riferisce ancu à a dispensa di 5000 anni di un particulare Buddha. Hè cusì, vivemu in śāsana di u Śakyamuni Buddha.
Tuttu u male mai fà è in crescita salutare è a so core di purificà: quessa hè u Sasana di i Buddi
(Dhammapada, 183)
Maghju tutti i vivi vivenu sempre felici, libaru da animosità. Pè tutti participanu à e benedizioni sgorgendu da u bonu chì aghju fattu.
A so cunniscenza di u Buddha Vacana diventerà assai più precisa quandu
apprende senza fatica e memorizanu e parole è e formule impurtanti chì
impurtanu fundamentu di l’insegnamentu di u Buddha, per mezu di e
letture regolari. A so accademia è l’ispirazione ch’elli ghjunghjenu da a
cuspide crisceranu ancu di più è a so rispettabilità à i missaghji di u
Maestru migliorerà.
In u tempu futuru, ci sarà bhikkhus chì ùn
ascultanu micca a parolla di discorsi chì sò paroli di u Tathāgata,
profonda, profonda di significatu, chì cunduce fora di u mondu, (in
cunservazione) legatu à u vacu, ùn daveranu micca l’udore, anu ùn
applicanu micca a so mente nantu à a cunniscenza, ùn anu in
considerazione quessi insegnamenti per esse assimilati è amparati.
À u cuntrariu, ascenderanno à a manifestazione di tali discorsi chì sò
composizioni littirarii fatti da poeti, paroli sinuosi, lettere
spirivuli, da persone da fora, o di e parole di discepuli, anu apprimenu
l’orecchi, applicanu a so mente à a cunniscenza , anu considerà quelli
insegni per esse assimilati è amparati.
Cusì, i bhikhus, i
discorsi chì sò paroli di u Tathāgata, profunu, profondo di significatu,
chì cunduce fora di u mondu, (in cunservosu) legatu à u vacu, spargu.
Dunque, bikkhous, dà a furmazione dunque: ‘Stamu ascoltatu a parolla di
discorsi chì sò paroli di u Tathāgata, profonda, profonda di
significatu, chì cunduce fora di u mondu, (in cunservosu) legatu à u
vacu applicarà a nostra mente nantu à a cunniscenza, cunsidereremo
quelli insegnamenti per esse tolti è amparati. Hè cum’è, perchè, vi
vole, vi allenate.
•————–——-•
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buddha quotes on mind, tuonglivingmeditation Category Education 25) Klasična hrvatska-Klasična hrvatska,
Buddha sãsana, što znači “Buddha Vacana - učenje probuđenog s
sviješću”. Budući da u budizmu nema božanskog boga, taj se pojam smatra
točnijim od riječi “religija” jer označava prilagodljivu filozofiju i
praksu, a ne božanski poziv koji se mijenja od boga koji zna sve.
Šāsana se također može odnositi na 5000-godišnje izdavanje određenog Bude. To jest, živimo u šāsani Buddhe akyamuni.
Svako zlo nikad ne radi i povećanjem zdravstvene ispravnosti a srce dobro pročišćava: to je Sasana Buddha
(Dhammapada, 183)
svibanj sva živa bića uvijek žive sretno, slobodni od neprijateljstva. Neka svi sudjeluju u blagoslovima izvire iz dobra koje sam učinio.
Njihovo razumijevanje Buddha Vacane postat će mnogo preciznije jer bez
napora uče i pamte riječi i važne formule koje su temeljne u Buddhinom
učenju, putem redovitog čitanja. Njihovo učenje i nadahnuće koje
dobivaju od njega postat će sve dublje jer će se njihova prijemljivost
prema porukama Učitelja poboljšati.
U budućem vremenu bit će
bhikkhusa koji neće slušati izgovaranje takvih diskursa koji su riječi
Tathāgate, duboke, duboke u smislu, vodeći izvan svijeta, (dosljedno)
povezane s prazninom, neće slušati, neće primjenjivati svoj um na
znanje, oni neće smatrati ta učenja prihvaćenim i ovladanim.
Naprotiv, slušat će izgovaranje takvih diskursa koji su književne
skladbe pjesnika, duhovitih riječi, duhovitih pisama, ljudi izvana, ili
riječi učenika, oni će slušati, primjenjivat će svoj um na znanje oni će
smatrati ta učenja da ih se prihvati i ovlada.
Tako će bhikkhus,
diskursi koji su riječi Tathāgate, dubokog, dubokog značenja, vodeći
izvan svijeta, (dosljedno) povezani s prazninom, nestati.
Stoga,
bhikkhus, trebate trenirati ovako: ‘Slušat ćemo izgovaranje takvih
diskursa koji su riječi Tathāgate, duboke, duboke u smislu, koje vode
izvan svijeta, (dosljedno) povezane s prazninom, mi ćemo posuditi, će
primijeniti naš um na znanje, razmotrit ćemo ta učenja kako bismo ih
prihvatili i ovladali. ‘ Tako se, bhikkhus, trebate trenirati.
Buddha Śãsana, což znamená „Buddha Vacana - učení probuzeného s
uvědoměním“. Protože v buddhismu není božský bůh, tento termín je
považován za přesnější než slovo „náboženství“, protože označuje
adaptabilní filosofii a praxi spíše než neměnné božské volání od
vševědoucího boha.
Śāsana může také odkazovat na 5000-leté osvobození určitého Buddhy. To znamená, že žijeme v śāsaně Buddhy Śakyamuni.
Každé zlo nikdy nedělá a zvyšování zdravotní nezávadnosti a něčí srdce: toto je Buddhas Sasana
(Dhammapada, 183)
Smět všechny živé bytosti žijí vždy šťastně, bez nepřátelství. Všichni se mohou podílet na požehnání pramenící z dobra, které jsem udělal.
Jejich porozumění Buddhovi Vacana bude mnohem přesnější, protože se bez
námahy naučí a zapamatuje si slova a důležité vzorce, které jsou
základem Buddhovy výuky, způsoby pravidelného čtení. Jejich učení a
inspirace, které z ní získají, se budou prohlubovat, jak se zlepší
jejich vnímavost ke zprávám Učitele.
V budoucím čase budou
bhikkhupové, kteří nebudou naslouchat výpovědi takových projevů, které
jsou slovy Tathāgata, hluboké, hluboké ve smyslu, vedoucím mimo svět
(důsledně) spojené s prázdnotou, nebudou půjčovat uši, nebudou aplikovat
svou mysl na poznání, nebudou považovat tato učení za přijatá a
zvládnutá.
Naopak, budou naslouchat výkladu takových diskurzů,
které jsou literárními kompozicemi básníků, vtipnými slovy, vtipnými
dopisy, lidmi zvenčí, nebo slovy učedníků, půjčují si ucho, uplatní svou
mysl na poznání budou tyto učení považovat za přijaté a zvládnuté.
Tak, bhikkhus, projevy, které jsou slova Tathāgata, hluboký, hluboký ve
smyslu, vést za světem, (důsledně) spojený s prázdnotou, zmizí.
Proto byste měli bhikkhů trénovat takto: „Budeme naslouchat výpovědi
takových projevů, které jsou slovy Tathāgata, hluboké, hluboké ve
smyslu, vedoucím mimo svět (důsledně) spojené s prázdnotou, půjčíme si
ucho, my uplatní naši mysl na poznání, budeme považovat tato učení za
přijatá a zvládnutá. Takhle byste měli bhikkhus trénovat sami.
RSS
remotely controlling BJP favours paper ballots, EVMs subjected to
public scrutiny.
Joining the controversy regarding the reliablity of Electronic Voting
Machines (EVMs) which have been questioned by political parties, the RSS
today asked the Election Commission (EC) to revert back to tried and
tested paper ballots and subject EVMs to public scrutiny whether these
gadgets are tamper proof. In an editorial titled ‘Can we trust our
EVMs?’, The Organiser, the RSS mouthpiece, noted it was a fact that till
date an absolutely tamper-proof machine had not been invented and
credibility of any system depends on ‘transparency, verifiability and
trustworthiness’ than on blind and atavistic faith in its infallibility.
The issue is not a ‘private affair’ and it involves the future of
India. Even if the EVMs were genuine, there was no reason for the EC to
be touchy about it, the paper commented. The Government and the EC can’t
impose EVMs as a fait accompli on Indian democracy as the only option
before the voter. There were flaws like booth capturing, rigging, bogus
voting, tampering and ballot paper snatching in the ballot paper system
of polling leading the country to switch over to the EVMs and all these
problems were relevant in EVMs too. Rigging was possible even at the
counting stage. What made the ballot papers voter-friendly was that all
aberrations were taking place before the public eye and hence open for
corrections whereas the manipulations in the EVMs is entirely in the
hands of powers that be and the political appointees manning the sytem,
the paper commented. The EVM has only one advantage — ’speed’ but that
advantage has been undermined by the staggered polls at times spread
over three to four months. ‘’This has already killed the fun of the
election process,'’ the paper noted. Of the dozen General Elections held
in the country, only two were through the EVMs and instead of
rationally addressing the doubts aired by reputed institutions and
experts the Government has resorted to silence its critics by
‘intimidation and arrests on false charges’, the paper observed,
recalling the arrest of Hyederabad-based technocrat Hari Prasad by the
Mumbai Police. Prasad’s research has proved that the EVMs were
‘vulnerable to fraud’. The authorities want to send a message that
anybody who challenges the EC runs the risk of persecution and
harassment, the RSS observed. Most countries around the world looked at
the EVMs with suspicion and countries like the Netherlands, Italy,
Germany and Ireland had all reverted back to paper ballots shunning EVMs
because they were ‘easy to falsify, risked eavesdropping and lacked
transparency’. Democracy is too precious to be handed over to whims or
an opaque establishment and network of unsafe gizmos. ‘’For the health
of Indian democracy it is better to return to tried and tested methods
or else elections in future can turn out to be a farce,'’ the editorial
said.
– (UNI) — 28DI28.xml
Modi remotely controlled by RSS attacks opposition for blaming EVMs for
defeat in LS polls as the opposition parties did not attend the meeting
called by him over the issue of simultaneous elections
All Awakened Aboriginal Societies must not recognise the Murderer of
democratic institutions (Modi) remotely controlled by foreigners from
Bene Israel chitpavan brahmins who gobbled the Master Key by tampering
the Fraud EVMs with the support of EC (Election Criminals) and go for
real freedom struggle to demand chitpavan brahmins to quit Prabuddha
Bharat to save Universal Adult Franchise and Democracy.
BJP’s
‘one nation, one poll’ a ploy to win all elections by single
‘manipulation’: Mayawati
Highlights
The new gimmick of ‘one nation, one election’ is a BJP’s ..
ploy to win the Lok Sabha and assembly elections by a single ..
‘dhandhli’ (manipulation): Mayawati .
She said the BJP’s victory is “unexpected
and against the people’s mandate”, which is not possible
without a “planned manipulation and conspiracy”
BSP chief Mayawati on Sunday opposed the BJP’s “one nation, ..
one election” idea aimed at having simultaneous Lok Sabha
and state assembly polls, saying it is the saffron party’s
ploy to win all elections through one-time “manipulation”
of EVMs.
Mayawati hurled the allegation, describing even ..
the BJP landslide victory in the last Lok Sabha election as ..
“doubtful”.
“It will put the nation in an era of casteism making it free ..
from any opposition,” she added, addressing a party meeting ..
convened to discuss the purported “national concern”
over the alleged “hijacking” of the democracy via EVMs here. ..
“If there is no manipulation in the BJP’s victory and if it
has the majority votes by its side, why is the party shying ..
away from going to the people and avoiding elections through ..
ballots?” a BSP statement quoted her as asking.
The meeting was also attended by the BSP’s representatives from ..
other states, who alleged that the Election Commission was
working on directions of the BJP (Brashtachar Jhoothe Psychopaths)and
the Murderer of democratic institutions &
Master of diluting institutions (Modi)
“The way the EC ( Election Criminals) bowed before Modi also gives
rise to the apprehension over the free and fair polls in
the country and weakening of the democracy,” she alleged and
demanded that “constitutional bodies should find solution to ..
the people’s concern”.
She said the BJP’s victory is “unexpected and against the people’s
mandate”, which is not ..
possible without a “planned manipulation and conspiracy”.
The BSP supremo demanded that elections in India be held ..
through ballot papers in future.
“All the main opposition
political parties are of the view that elections should be
held through ballot papers but the BJP and the EC are againt it, which
has created uneasiness in the country,” she said ..
Mayawati also questioned the BJP’s keenness on having
simultaneous Lok Sabha and assembly elections.
“If the BJP is so keen on one nation, one poll, why didn’t it hold
the assembly elections in states like Haryana and Maharashtra ..
with the Lok Sabha polls.
She asked party workers to deal with discrepancies in functioning of
EVMs during upcoming ..
polls and emphasised upon them to stick to the party’s
“brotherhood formula” successfully tested in the 2007 Uttar
Pradesh assembly polls to ensure that the party’s base
remains intact.
In the meeting, Mayawati also took stock
of the party’s readiness for the upcoming assembly elections in Haryana
and Maharashtra.
This is the voice of just 0.1% intolerant, violent, militant, number one
terrorists of the world, ever shooting, mob lynching, lunatic, mentally
retarded foreigners from Bene Israel chitpavan brahmins who always
appropriate/ misappropriated Epics like Ramayana, Mahabharata including
our marvellous Modern Constitution created by SC/STs for greed of money
and power. Some stooges, slaves, chamchas, chelas, bootlickers, own
mother’s flesh eaters without any self respect, honour and dignity are
unaware of this and keep supporting chitpavan brahmins out of stupidity
and delusion thinking that they will also be considered as chitpavan
brahmins.
“In the Buddha you see clearly a man, simple, devout, alone,
battling for light, a vivid human personality, not a myth. He too gave a
message to
mankind universal in character.”
Traditionally there are 84,000 Dhamma Doors - 84,000 ways to get
Awakeness. Maybe so; certainly the Buddha taught a large number of
practices that lead to Awakeness. This web page attempts to catalogue
those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1).
There are 3 sections:
The discourses of Buddha are divided into 84,000, as to separate
addresses. The division includes all that was spoken by Buddha.”I
received from Buddha,” said Ananda, “82,000 Khandas, and from the
priests 2000; these are 84,000 Khandas maintained by me.” They are
divided into 275,250, as to the stanzas of the original text, and into
361,550, as to the stanzas of the commentary. All the discourses
including both those of Buddha and those of the commentator, are
divided into 2,547 banawaras, containing 737,000 stanzas, and
29,368,000 separate letters.
Traditionally the are 84,000 Dharma Doors - 84,000 ways to get
Awakeness. Maybe so; certainly the Buddha taught a large number of
practices that lead to Awakeness. This web page attempts to catalogue
those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1). There
are 3 sections:
The discourses of Buddha are divided into 84,000, as to separate
addresses. The division includes all that was spoken by Buddha.”I
received from Buddha,” said Ananda, “82,000 Khandas, and from the
priests 2000; these are 84,000 Khandas maintained by me.” They are
divided into 275,250, as to the stanzas of the original text, and into
361,550, as to the stanzas of the commentary. All the discourses
including both those of
Buddha and those of the commentator, are divided into 2,547 banawaras,
containing 737,000 stanzas, and 29,368,000 separate letters.
Positive Buddha Vacana — The words of the Buddha —
Interested in All Suttas of Tipitaka as Episodes in visual format including 7D laser Hologram 360 degree Circarama presentation
from Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES Please Visit: http://sarvajan.ambedkar.org
This
wide-ranging sutta, the longest one in the Pali canon, describes the
events leading up to, during, and immediately following the death and
final release (parinibbana) of the Buddha. This colorful narrative
contains a wealth of Dhamma teachings, including the Buddha’s final
instructions that defined how Buddhism would be lived and practiced long
after the Buddha’s death — even to this day. But this sutta also
depicts, in simple language, the poignant human drama that unfolds among
the Buddha’s many devoted followers around the time of the death of
their beloved teacher.
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 in 112 Classical languages.
Rendering exact translation as a lesson of this
University in one’s mother tongue to this Google Translation and
propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal
[11:10 AM, 4/1/2019] Jagadeesan Chandrashekar: “I am very fond of teaching profession. I am also very fond of students. I have dealt with them. I have lectured them in my life. I am very glad to talk to the students. A great lot of the future of this country must necessarily depend on the students of this country. Students are an intelligent part of the community and they can shape the public opinion.” - Babasaheb Ambedkar
These views are the views of a man, who has been no tool of power, no flatterer of greatness. They come from one, almost the whole of whose public exertion has been one continuous struggle for liberty for the poor and for the oppressed and whose only reward has been a continuous shower of calumny and abuse from national journals and national leaders, for no other reason except that I refuse to join with them in performing the miracle—I will not say trick—of liberating the oppressed with the gold of the tyrant and raising the poor with the cash of the rich. —Dr. Babasaheb Ambedkar in Annihilation of Caste [11:29 AM, 4/1/2019] Jagadeesan Chandrashekar: BSP chief Mayawati will be the first All Awakened Aboriginal Societies’ prime minister in 2019. The clamour is growing by the day. The BSP held its national executive meet in the last week of May when its representatives from 18 states gathered in Lucknow. The national executive passed resolutions announcing Mayawati as the prime ministerial candidate for 2019 elections and agreeing to pre-poll alliances. The BSP last had a pre-poll alliance with any party in 1996. The BSP declaring Mayawati as the prime ministerial candidate does not come as a surprise. The party had done so even during 2014 Lok Sabha polls. However, Mayawati could not win a single seat for her party in the face of a sweeping Modi wave by tampering the fraud EVMs to gobble the Master Key. The BSP still does not have a seat in the Lok Sabha. But, recent political alliances seem to have bolstered her political ambition. Alliances and growing support for Mayawati - HD Kumaraswamy declared his support to Mayawati as the prime ministerial candidate for 2019 against Murderer of democratic institutions and Master of diluting institutions (Modi). This was followed by another declaration of support by Abhay Chautala of the Indian National Lok Dal (INLD), with which the BSP has stitched an alliance in Haryana. Abhay Chautala last week extended support to Mayawati’s prime ministerial candidature for 2019. Samajwadi Party president Akhilesh Yadav, too, said earlier this week that he was ready to compromise on the number of seats in Uttar Pradesh to have an alliance with Mayawati’s BSP in place to challenge the BJP. Akhilesh Yadav and Mayawati have shown in Uttar Pradesh in bypolls to Lok Sabha and Vidhan Sabha that their alliance could comfortably defeat the BJP in the state. Why this clamour for Mayawati as first Sarvajan Samaj PM in 2019
She will BE A BETTER PM. We need to become ruling class if we want to form a casteless society – Saheb Kanshi Ram
By Bahujan Sanghatak , New Delhi, Dt. 16 November, 1998 Malaysia (10-11 October , 98 ) : Addressing the First International Dalit Conference at Kuala Lumpur as a Chief Guest in the inaugural session, Manyawar Kanshiramji said,- “ My heartiest congratulations to you all for organizing this international conference which is a big step towards our supreme goal of forming a casteless society in India”.
1) I will not merely sit quite in anticipation that some day or the other caste will be annihilated automatically ; but as long as the “caste” is alive , I will continue to use it in the interest of my society.
2) What is more important ? To become MLA/MP or to run the movement of Babasaheb? According to me it was more important to run the movement of Babasaheb than to become MLA/MP. Therefore I chose to run the movement. For a moment a thought came to my mind that to run the movement effectively we should make our people MLAs/MPs. But the important question was which is the party that will give us MLAs/MPs who will also run the movement of Babasahab. After a lot of thought I reached to a conclusion that such MLAs/MPs can be elected only through our own party.
3) I have learned a lot from the people from Maharashtra. I have learned my half lesson for running the Ambedkarite movement from Dr Babasaheb Ambedkar. The other half lesson I have learnt from the Mahars of Maharashtra. I have learnt from Babasahab how to run the movement. And from Mahars of Maharashtra I have learned how not to run the movement. To successfully run any movement it is not only sufficient to know how to run the movement but also it is necessary to know how not to run the movement. If you do not know how not to run the movement then you will never be able to know how to run it.
4) I do not like to talk much even though I have to talk very frequently. I do not like to tell about my work in words but I want my work and the results emanating from that work to speak for themselves. I want to tell all those fellow activists in the movement who do not agree to my work – “ I may be wrong, but why don’t you analyze the results that I have achieved, what you have to say about those results ?”.
5) Our intellectuals often think that the solution to all our problems is in Marxism, Socialism and Communism. I strongly believe that in the country where Manuvad is present no other ism can become successful. The reason being no other ism is ready to accept the reality of the caste.
6) Who is capable of giving reservations ? Only the ruling class of people can give reservations to others. Even to make your own society capable of reaping the benefits and to protect your interests , you have to become a ruling class. Therefore we have to prepare ourselves in the direction of becoming a ruling class in India. We have to become the rulers ……. It is the solution on most of our problems.
Annihilation of Caste
Kanshiramji said – In 1936 Dr Babasaheb Ambedkar was invited by the “Jat Pat Todak Mandal, Lahore” to present his essay on the subject of caste. But the organizers of the conference did not allow Babasaheb to present the essay. Later on Babasaheb published the essay in a form of book titled as “Annihilation of Caste”. When I first read this book in 1962-63, I felt that annihilation of caste is certainly possible. But later on when I started thinking deeply and began to study the subject of castes, caste system and behavioural patterns associated with the caste system, my understanding of caste began to change. My study of Caste is not merely based on reading books but it has emanated from my real life experience with the castes. There are millions of people who leave their villages and migrate to metro cities like Mumbai, Delhi, Kolkata and other big cities. These people do not bring anything else with them; the only thing they bring with them is their caste. They leave behind in their villages their small huts, small plot of land, etc. But they can not leave behind their caste in the village, the caste invariably accompanies them to the cities where they begin to stay in dirty shanties along the side of railway tracks and nallahs. If the caste is so dear to the people then how can we annihilate the caste ? Therefore I have stopped thinking in the direction of annihilation of caste.
You have organized this convention as a precursor to march ahead in the direction of forming a casteless society. Even my aim is to form a casteless society. But caste is not something that can be annihilated just by your noble thoughts about annihilation of caste . Annihilation of caste is almost impossible. Then what should we do to form a casteless society ?
There is a specific purpose behind formation of castes.
The castes were not born without any purpose. There is a specific purpose and selfish interests hidden behind the formation of castes. As long as this specific purpose and the selfish interests exist , the caste can not be annihilated. You will never find Bramhins and other Savarna caste people organizing such conventions for “reformation of casteless society”. This is because the castes were formed by these same people with an ill intention to secure their self interests. Formation of castes has brought benefits to minuscule few savarna castes but on other hand the generations after generations of the 85 % Bahujan Samaj have been at the receiving end of this oppressive caste system. The Bahujan Samaj has been subjugated to the beastly oppression and inhuman humiliations. If the caste system has been beneficial to the Savarna Caste people then why would they vouch for it’s annihilation ? The debates, convention and conferences of these kind can be organized only by we people who have been victims of the oppressive caste system. The beneficiaries of the caste system would never be interested in the annihilation of caste. On the contrary they would work towards strengthening the caste system so that they continue to reap the benefits arising from caste system for the ages to come.
The audience sitting in this conference hall may not have been direct victims of the caste system but we have certainly been born among the people or society that has been victim of the caste system and therefore we all need to necessarily think towards formation of casteless society. But when we talk of annihilation of caste then first of all we need to accept the existence of caste system. We can never annihilate the caste by ignoring it’s presence or by undermining it’s relevance in the contemporary India.
It may be true that lot of us still nurture a feeling of formation of a casteless society but simultaneously it is also true that the urge for forming a casteless society is dwindling by passage of time. So what do we do till the time the caste is not annihilated completely ? I believe that until the time we are not able to form a casteless society, we need to use caste to annihilate caste. If Bramhins can use caste for the benefit of their society then why can not we use it for the benefit of our society ?
Caste – Two edged sword
Caste is like a sword with two edges which can attack from both sides. If you use it from one side it cuts enemy from that side; if you use it from other side it cuts from the other side. Therefore I have began to use this two edged sword of caste system in such a way that it benefits the people of Bahujan Samaj and it takes away the benefits that the savarna castes have been reaping from caste system. Dr Babasaheb Ambedkar has given the political and social rights to the Scheduled castes and Scheduled tribes based on the castes. He has used the very basis of caste to secure the political rights of separate electorate from the Britishers. But he had to forgo those hard earned rights on the adamant insistence of Mohandas Gandhi who used his cheap tactics of fast unto death to blackmail Babasahab.
Separate Electorate
Many people ask me as to why I do not start an agitation for separate electorate just like what Dr Babasaheb Ambedkar did. So far I have never wasted even single minute on the issue of separate electorate. If the right to separate electorate could not be obtained during the time when Britishers were in rule in India then how can I secure those rights when the Manuwadis are the rulers of India. Today this is totally impossible.
Specialist on Caste
Dr Babasaheb Ambedkar taught the SC/STs how to make use of the weapon of caste. Therefore he was able to secure many constitutional rights for our people from the Britishers. But after the departure of Britishers there are just three people who succeeded in using the weapon of caste. The first person was Jawaharlal Nehru, second was Indira Gandhi and third person is Kanshiram.
Nehru applied the weapon of caste like a skilled warrior and succeeded in it. Nehru was an expert in the art of using castes for maintaining the Manuvadi dominance and Bramhnical hegemony. After him Indira Gandhi became expert in exploiting the weapon of caste so that the Bramhnical Social Order is continuously benefited. But today if you ask any Congressman in Delhi whether he receives any benefits from the caste, he will answer in negative. He will say that he does not know how to get benefited from the caste and that only Kanshiram knows how to make use of caste for the benefits of his people ( Laughter ).
If you can stop Bramhins from using caste for their own selfish interests then he will think twice before he uses the sword of caste against us. I have learned how to make use of this two wedged sword of caste in the interest of my society. Castes which today to us seem to be a problem, can become ,if used tactically, a solution to our problems. The thing which is today our problem can become an opportunity for us provided we learn to make appropriate use of it for our own benefits.
Indian Refugees
We must always be ready to learn a lesson from history. We have to accelerate our work of taking ahead the Ambedkarite movement. In 1932 Dr Babasaheb Ambedkar asked for separate electorate for Dalit/Adivasis. But in 1942 he raised a demand for separate settlements because he wanted that the Dalits should not be dependent on the hindus in any way. They should live their lives with full independence. But what is the real picture in India today ? Today there is 45 lakh hectare tilled agricultural land. Our people toil in the fields and produce crops. But in the field they toil they do not have any property rights. They become victims of exploitation and injustice of Manuvadi landlords. To escape from the exploitation and oppression of the land lords our people leave villages and migrate to big cities in search of respectable life. In the process they end up living in the dirty shanties , under the bridges , along side of railway tracks ,on bank of nallahs and at many other dirty places where they are forced to live a life which is worse than that of animals. Such Distress Migration has resulted into nearly 10 Cr people leaving behind their villages, their tiny plots of land , their small huts and their meager belongings , to leave in cities. Ten years ago the number of people who stayed in cities was 5 Crores. Today this number has risen to 16 Cr. 10 Cr people in big cities stay in dirty slums, on roads and at other filthy places. I call these people “Indian Refugees”. Who will address the problems faced by these people ? The Rural development Ministry and Urban development Ministry of Government of India should be addressing the multitude of problems faced by the Indian refugees. Barring these 10 Cr Indian refugees, the Government of India makes some plan or the other for the development of the other people. But no one looks into the problems faced by these Indian refugees. No budgetary provisions are made in our annual budget for these 10 Cr people. There is no separate department or ministry for such a large number of people. The Indian government has formed separate department and ministry for the Pakistani refugees who came to India in 1947 , the refugees from Kashmir and refugees from other places. Government of India spends Crores of rupees on the welfare of such foreign refugees ; but no government ever has paid attention to the problems of these 10 Cr Indian refugees.
Since these 10 Cr Indian refugees have left behind their villages, land and other belongings , bringing only their castes to the cities, my work has become very easy. These 10 Cr refugees are considered as a big problem by the Manuvadi rulers. But for us these Indian refugees are a big strength, they are the vehicles of our empowerment. The very “caste”on the basis of which Crores of such people have been living a degraded , humiliated lives and thrown in the gallows of backwardness, we will use the same “caste” to free these crores of people from the injustice and exploitation meted out to them. After the forthcoming state assembly elections in Delhi, Rajasthan and Madhya Pradesh, we will carry out a “ Indian refugees’ agitation”. I will not merely sit quite in anticipation that some day or the other caste will be annihilated automatically ; but as long as the “caste” is alive , I will continue to use it in the interest of my society.
Let me now tell you about my experience of using the caste in the interest of our society. Today by organizing the people who have been the victims of the draconian caste system( Bahujan Samaj), I am training these people to make use of caste for the betterment of our society. I am inspiring them to carry forward the mission of Dr Babasaheb Ambedkar. I am preparing and enabling my society which comprises of the victims of the “caste” to make use of this double edged sword of “caste” in their own interests. Today every Manuvadi party and their leaders are afraid of my use of “caste”. All these Manuvadi parties are trying to stop this “ Kanshiram magic”. First Rajiv Gandhi tried then V.P. Singh , Narsimharao, etc tried to stop me. Today the similar efforts are being made by the BJP. But all these people are playing their own games and I am playing my own ( claps).
Bahujan Samaj Party has to get recognition throughout India.
The Manuvadis beneficiaries of the ‘caste’ have formed ‘caste’ so that they can perpetually rule over Bahujan Samaj. They have been protectors and saviours of ‘caste system’ to ensure their perpetual monopolistic rule over Bahujan Samaj. The creation of any system is more difficult than it’s retention. Once you build a system , keeping the system up and running is not very difficult task.
If you want to annihilate ‘caste’ then you have to prevent the Manuvadis from reaping the benefits of ‘caste’. As long as the Manuvadi beneficiaries of ‘caste’ are left scot-free to use the ‘caste’ to their own benefits , the Bahujan victims of ‘caste’ will continue to suffer from ‘caste’. Therefore you will have to learn to use ‘caste’ in the interest of the Bahujan Samaj and you will have to prevent the Manuvadis from reaping the benefits of ‘caste’. You should not ignore the presence of the ‘caste’ in the Indian society; whereas you should accept the existence of ‘caste’ as a naked truth. BSP has emerged has 4th largest national party in India by successfully making use of ‘caste’. In India there are about 70 recognized political parties. We are ahead of 66 of these political parties. Today only Congress, BJP and CPI(M) are ahead of us. When we formed BSP in the year 1984 , the other parties used to say that BSP would remain as a regional party within UP. But today BSP has secured recognition not only in UP but also in MP, Punjab, Jammu and Kashmir and Haryana. Seeing this success of BSP all the savarna hindu castes ( Manuvadi samaj) has become very sad. And even I am also not happy. They are sad because BSP is speedily gaining strong ground in other states; whereas I am sad because BSP has not been able to become a recognized party in all the states of India. I want BSP to become recognized party in all the states, and even in Maharashtra.
Why is Bahujan Samaj dependent in independent India ?
In the year 1997 , the manuvadi ruling class in India decided to celebrate the golden jubilee of India’s independence. There may be many reasons for them to celebrate ; but the 85 % Bahujan Samaj which continues to remain dependent on others even after 50 years of independence, has no reason to celebrate. Even today our people in the villages do not possess their own land, they work as farm labours in the land of manuvadi landlords. 10 Cr people have migrated to cities because in the villages they were dependent on others. When we established Bahujan Samaj Party, the Dalits, backwards were dependent on manuvadi parties for tickets. They used to run behind these parties for getting tickets. The political parties, if not anything else are the tickets printing machines. We thought as to why we should not possess one such machine and therefore we established Bahujan Samaj Party on 14th April, 1984.
Not just a platform ticket
In March 1985 we distributed 237 tickets for the Uttar Pradesh assembly polls. That time I told all our candidates that our tickets are merely platform tickets and that you will not be able to reach Lucknow with help of these tickets. That time there wasn’t any quarrel for getting our ticket. But today our tickets are in great demand. Today in UP every BSP candidate secures more than 1 lac of votes. Today our tickets are no more just the platform tickets but one can reach not just Lucknow but also Delhi with the help of our tickets. Today why are our tickets in so much demand ?
Congress made BSP popular.
On basis of 1984 Loksabha elections in Uttar Pradesh, Congress had won 410 assembly seats out of 425. But in the 1985 assembly elections they won just 265 seats. Congress had to lose 145 seats because of the presence of BSP. Congress got frustrated because of these losses and they carried out a campaign calling BSP a “party of Chamars”. This campaign indeed helped BSP to consolidate our ground in UP. Our party became very popular among the Chamar community of Uttar Pradesh. In 1985 election we secured merely 2 % votes. Our vote percentage went on rising in every subsequent elections. In 1989 it went on to 9%, in 1991 – 11%, in 1993 – 20. 6 %. In 1996 Loksabha elections we got 29% votes. We achieved this success not by ignoring the ‘caste’ but by accepting the existence of ‘caste’ and by utilizing it in our interests. Today Congress is unable to get benefited by making use of ‘caste’ whereas we have increased our strength manifold by appropriately using the caste reality; we will continue to strengthen ourselves in future to come.
Lesson from Maharashtra
Today here many people from Maharashtra are present. I have learned a lot from the people from Maharashtra. I have learned a half lesson for running the Ambedkari movement from Dr Babasaheb Ambedkar. The other half lesson I have learnt from the Mahars of Maharashtra. I have learnt from Babasahab how to run the movement. And from Mahars of Maharashtra I have learned how not to run the movement. To successfully run any movement it is not only sufficient to know how to run the movement but also it is necessary to know how not to run the movement. If you do not know how not to run the movement then you will never be able to know how to run it.
Mahars have not been able to appropriately use the double edged sword of caste. They say that now they have become Buddhists and they are no more Mahars. But simultaneously they kept on fighting for the benefits of reservations in capacity of being Mahars. They began to demand reservations for the people who have become Buddhists. . Mahars carried the ‘caste’- a bad breath of Hinduism to Buddhism. ‘Caste’ is that bad breath of Hinduism which has polluted the whole world.
100 years of Reservations
On 26th July 1902, the Maharaja of Kolhapur- Chatrapati Shahuji Maharaj implemented reservations in jobs in his kingdom for the Dalits and backwards. On 26th July 2002 we will complete 100 years of reservations. 100 years of reservations is sufficient. Now I consider it my responsibility to empower my people so that they will not ask for reservations but they will become capable to give reservations to others. It is easy to understand and say this thing but it is not easy to make it happen.
Who is capable of giving reservations ? Only the ruling class of people can give reservations to others. Even to enable your own society capable of reaping the benefits and to protect their interests , you have to become a ruling class. Therefore we have to prepare ourselves in the direction of becoming a ruling class in India. We have to become the rulers ……. It is the solution on most of our problems.
But the question is how the victims of the ‘caste’ can become the rulers ? Should we become MLA/MP or should we run the Ambedkar movement ? I have nither seen Dr Babasaheb Ambedkar nor have I heard him when he was alive. I have learned Ambedkarism from the leaders of Maharashtra. Mr Bajirao Kamble who was wearing a blue cap and sitting in front of me was one of those people who gave me lessons in Ambedkarism. When the Ambedkarite leaders from Maharashtra began to crawl behind the Congress for tickets, it resulted into many skirmishes between me and them. They were saying that if they stick to Ambedkarism then they can not become MLAs and MPs. I asked them what is more important ? To become MLA/MP or to run the movement of Babasaheb? According to me it was more important to run the movement of Babasaheb than to become MLA/MP. Therefore I chose to run the movement. For a moment a thought came to my mind that to run the movement effectively we should make our people MLAs/MPs. But the important question was which is the party that will give us MLAs/MPs who will also run the movement of Babasahab. After a lot of thought I reached to a conclusion that such MLAs/MPs can be elected only through our own party. And therefore I left Mumbai and came back to Lucknow.
Which all castes supported Babasaheb ?
I have studied deeply the ‘caste’ as reality in the Indian society. I studied those castes which had supported Babasaheb. Babasaheb’s movement was supported by the Mahars of Maharashtra, Pariahs of Tamilnadu, Malas of Andhra Pradesh, Jatavs of Uttar Pradesh and Chandals( Namo shudras) of Bengal. But when Babasaheb himself could not win the election in 1952 and 1954 , his supporters began to think if Babasaheb himself can not win then how can we win and become MLAs/MPs ?
After that I even delved into electoral victories of Babasaheb. In 1946 Babasaheb had won from the Jaisor and Khulna seats from Bengal. How did this happen ?In both these constituencies the population of Chandals was 52%. They thought rather than sending any one else , it is better to send Babasaheb to the constituent assembly. Babasaheb was able to win because the Chandals has majority votes with them. Mahar, Pariah, Jatav, Mala, etc castes did not have numbers as large as the Chandals and therefore these castes did not win elections and thus they began to leave the movement of Babasaheb.
The fight of Babasaheb was for all the castes that were victims of the ‘caste system’. But were only Mahars, Pariahs, Malas, Jatavs, etc.castes, the victims of the ‘caste’ ? Were only these castes the victims of the Manuvadi social order ? The answer is No. These castes were not the only victims of ‘caste’. 6000 castes are the victims of ‘caste’.
According to Mandal Commission report, there are nearly 1500 castes among the SCs, 1000 castes among the STs and 3743 castes among the OBCs. The number of such castes is more than 6000. These are all such castes which have been victims of the Manuvadi social order. Some of them have been victimized less and some have been victimized more. But the truth is that all these 6000 castes have been victims of the manuvadi social order. Should not all these castes organize together to fight against the exploitative ‘caste system’ ? Among these castes some castes are bigger and some are smaller in terms of population. If all these castes remain divided among themselves then they will remain as minorities. But if these castes organize among themselves by creating a feeling of fraternity, they can become a majority – Bahujans. These people are 85 % of country’s population and thus they constitute of a very big strength in the country.
Creation of fraternity among the Bahujans castes is a necessity of time
When Bahujan Samaj Party was established in 1984, at that time Bahujan Samaj had not been formed in the country. Bahujan Samaj Party can become successful only if the Bahujan Samaj is formed. Therefore we have began to organize the 6000 Bahujan Castes by creating a fraternity among them in order to form a Bahujan Samaj. In last 10 years we have been able to connect together just 600 castes which forms just 10 % of the total number of castes that we want to reach to.
Just by bringing together 600 castes, our party has become 4th largest party in India. If we add 400 more castes then the number of castes that we have brought together will go up to 1000. And if we succeed in adding 400 more castes in our fold then we will become the number one party in the country. I do not like to talk much even though I am compelled to talk very frequently. I do not like to tell in my words but I want my work and the results emanating from that work to speak for themselves. I want to tell all those fellow activists in the movement who do not agree to my work – “ I may be wrong, but why don’t you analyze the results that I have achieved, what you have to say about those results ?”.
Bringing together so many castes on one platform was a mammoth task in itself. Lot of people have been engaged in making severe criticism of those people who have been instrumental in bringing the 600 castes together. Many have advised not to undertake such an impossible task in hand. But when the people who started the noble work of bringing together the divided castes, no force in the world was able to stop them from doing so. The people that carried out the task of joining together people from different castes ; did their work with all the sincerity and dedication at their command. If we have succeeded in bringing together 600 castes then why won’t we succeed in bringing many more castes together ? We will certainly succeed. By bringing together all the victim castes, we can capture the political power and become the ruling class.
Capturing the Master Key
Babasaheb has said that “political power is the master key using which you can open all the doors of your progress and self respect”.
Our friends from Maharashtra had been fighting since 25 years for changing the name of Marathwada university. They had to do this because they do not have the political master key. In 1989 Rajiv Gandhi came to Lucknow and he laid down the foundation stone for the Dr Ambedkar University. On one hand the Congress party is refusing to change the name of Marathwada university in Maharashtra and on the other hand the same Congress party is laying down a stone for the Dr Ambedkar University at Lucknow. Why this has happened ? The people of Uttar Pradesh have never raised a demand for Dr Ambedkar Univesity at Lucknow. This was the demand of people from Maharashtra.Then why is this demand of people from Maharashtra being fulfilled in Uttar Pradesh ? Why was congress so eager to start a Dr Ambedkar University at Lucknow ? This had happened because the people of Uttar Pradesh were extending their hand towards the political master key. Therefore the ruling class wanted to hide the master key in guise of the university.
By capturing the power in UP we have formed not just one university but many universities for which the people from Maharashtra have been fighting for long time. In 1994 we laid a foundation stone for Shahu Maharaj university at Kanpur. In 1996 we formed Mahatma Phule university and Dr Babasaheb Ambedkar university. Apart from this we acquired 200 acre land at Noida for Gautam Buddha Univesity. We created 17 new districts to fasten the process of development and more importantly to honour our heroes by giving their names to these newly formed districts. It becomes very clear from this that you can use ‘caste’ to acquire political master key and make use of this master key to secure a life of self respect and take them along the path of progress.
Our society has to shed away their “Dalit mentality”
I have so far talked at length about the ‘caste’. Now I want to talk something about the Dalits. I rarely go out of India. My party men and other friends were thinking that I may not go to attend the convention at Kuala Lumpur because I am so much overburdened by the vows of Dalits in India. But I get more upset by looking at the Dalit mentality of the people. Dalit mentality is the biggest weakness of the dalits. Dalit mentality has become a sort of a feeling of destitution. A person with a mentality of a beggar can never become a ruler. Similarly without shedding away the Dalit mentality, no society can become a ruling class. The hands which are used to ask/beg have to strive to become the ones which will give, i.e. they have to become a ruling race. If we can not become the ruling class then there can not be any other shorter and easier solution to all our problems. So how you can become ruling class without shedding away your Dalit mentality ? Therefore you have to shed away your Dalit mentality. If you become rulers then you yourselves can find the solution to all your problems.
Manuvad can destroy all other isms.
Our intellectuals often think that the solution to all our problems is in Marxism, Socialism and Communism. I strongly believe that in the country where Manuvad is present no other ism can become successful. The reason being no other ism is ready to accept the reality of the caste.
It is the responsibility of these intellectuals as well as mine that we evolve our own ism keeping in mind the presence of Manuvad and accepting the ‘caste’ as reality of Indian society. Manuvadis often talk about the problem of unemployment in India. They are worried about the unemployment of 1 Cr unemployed youth belonging to the “upper” castes. But these people have no worries about the multiple problems faced by the 10 Cr Indian refugees who are illiterate and unskilled.
No party is worried about the plight of these 10 Cr people. But these 10 Cr people are our people. Therefore only our party is worried about the plight of these 10 Cr people. Only our party can find a solution on the problems of these people. We can easily solve the problems of the Bahujan Samaj by becoming the ruling class.
We have become 4th largest party in India by bringing together 600 castes and by creating a fraternity among these castes. By reaching to 1000 castes and by bringing them in our fold we can become the ruling class in this country. I have a strong belief that in next 3 years we will become the rulers and the political master key will be in our hands.
‘Kanshiram Magic’
I do not support the idea of imposing my thoughts on others. I am just narrating my experience to you. It is up to you whether you want to take advantage of it or not.
By becoming rulers you can march ahead effectively towards formation of a casteless society. I can tell this one solution to all your problems. Why would the beneficiaries of ‘caste’ want to destroy it ? The people who are victims of ‘caste’ and who have suffered because of it will have to take this task of destroying the ‘caste’. The caste system can be destroyed only by the rulers themselves provided they have a will to do.
You will think that I am talking about some impossible and unachievable things. But in my life I have always taken seemingly impossible tasks in my hand and have achieved a success in those tasks. This is what is called ‘Kanshiram magic’. Today this ‘Kanshiram magic’ has began to occupy a national form.
Therefore my only message to you all is that you should march ahead in the direction of formation of casteless society by means of right thinking . At the end I would like to tell you that you can form a casteless society by capturing the political master key because only the ruling class can form a new social order.
Jai Bheem, Jai Bharat.
( Bahujan Sanghatak , New Delhi, Dt. 16 November, 1998).
ವಿಶೇಷ ಸೂಚನೆ: ದಿನಾಂಕ
01.04.2019 ರಂದು ಸಮಯ 12-00 ಗಂಟೆಗೆ ಪಕ್ಷದ ಜಿಲ್ಲಾ ಕಛೇರಿಯಲ್ಲಿ ತುರ್ತು ಸಭೆ
ಕರೆಯಲಾಗಿದೆ ಆದ್ದರಿಂದ ಕಲಬುರಗಿ ಲೋಕಸಭಾ ಕ್ಷೇತ್ರಕ್ಕೊಳಪಡುವ ಎಲ್ಲಾ ವಿಧಾನಸಭಾ
ಪದಾಧಿಕಾರಿಗಳು,ಮುಖಂಡರು ತಪ್ಪದೆ ಹಾಜರಾಗಲು ಕೋರಲಾಗಿದೆ.
1. India is now suffering from the Highest Unemployment Rate in 45 years (NSSO Data) (Link: https://www.businessinsider.in/unemployment-…/…/67769020.cms )
2. 22 out of 30 most polluted cities in the world are now in India (WHO Data) (Link: https://www.theguardian.com/…/india-home-to-22-of-worlds-30… )
3. Number of Indian Soldiers Martyred is highest in 30 years now (Washington Post) (Link: https://www.washingtonpost.com/…/cf8d01c8-3054-11e9-8ad3-9a… )
4. India now has the Highest Income Inequality in 80 years (Credit Suisse Report) (Link: https://scroll.in/…/indias-rising-inequality-is-taking-the-… )
5. India has become the world’s worst country for women (Thomas Reuters Survey) (Link: https://www.indiaspend.com/how-india-became-the-worlds-mos…/ )
6. Kashmiri youth joining militancy is highest in 10 years (Indian Army Data) (Link: https://economictimes.indiatimes.com/…/article…/67835737.cms )
7. Indians Farmers suffered Worst Price Crash in 18 years (WPI Data) (Link: https://www.hindustantimes.com/…/story-P2niBeuqAcaxgms3HmFC… )
8. Highest ever Cow related violence and Mob Lynching’s on record after Modi became PM (India Spend Data) (Link: https://www.hindustantimes.com/…/story-w9CYOksvgk9joGSSaXgp… )
9. India is now the World’s Second most Unequal Country (Global Wealth Report) (Link: https://www.hindustantimes.com/…/story-MGIa7MbWAdzhKFvwhtiI… )
10. Indian Rupee is now Asia’s worst Performing Currency (Market Data) (Link: https://www.hindustantimes.com/…/story-zHejsWmx48SdXmCK3nOH…)
11. India has become World’s Third Worst Country in Environment Protection (EPI 2018) (Link: https://www.thehindu.com/…/india-ranks-…/article22513016.ece )
12. First time in the history of India, foreign funding and corruption is legalized (Finance Bill 2017) (Link: https://www.thehindu.com/…/lok-sabha-pa…/article23285764.ece)
13. Our current PM is the Least accountable Prime Minister in 70 years (First PM to give 0 press conferences) (Link: No Need for Link, the whole world knows about it)
14.
First time in the history of India, CBI vs CBI, RBI vs Govt, SC vs Govt
fights happened because Modi wanted control of all democratic
Institutions (Link: https://www.newsclick.in/how-modi-government-destroying-key…)
15. First time in the history of India, 4 Supreme Court judges gave a press conference to say ”Democracy is in Danger” (Link: https://scroll.in/…/democracy-is-in-danger-watch-the-histor…)
16. First time in the history of India, top-secret Defense documents stolen from the Defense Ministry office (Link: https://www.thehindu.com/…/secret-paper…/article26450436.ece )
17. Intolerance and Religious Extremism is highest in 70 years (Link: https://qz.com/…/india-is-the-fourth-worst-country-in-the-…/)
18. Indian Media is now Worst in 70 years (Link: https://www.dw.com/…/whats-wrong-with-indian-med…/a-44982747)
These
are some of the points, leave aside, the effects of Demonetization,
GST, Cleaning Ganga, Rafale Scam aside…More Important the Countries
Harmony has been affected. If you speak anything against Modi, you are
either Pakistani or Anti-National.
Modi Govt is the Worst Govt India has ever had in the last 70 years. Period.
Some
Modi Minister even said on Record that 2019 elections are the last
elections that will happen in India. Because if Modi wins this time, he
will desperately want to control all institutions of our democracy and
we will become a dictatorship.
The Satipaṭṭhāna Sutta (MN 10: The Discourse on the Establishing of Mindfulness) and the Mahāsatipaṭṭhāna Sutta (DN 22: The Great Discourse on the Establishing of Mindfulness) are two of the most important and widely studied discourses in the Pāli Canon of Theravada Buddhism, acting as the foundation for mindfulness meditational practice. These suttas (discourses) stress the practice of sati
(mindfulness) “for the purification of beings, for the overcoming of
sorrow and lamentation, for the extinguishing of suffering and grief,
for walking on the path of truth, for the realization of nibbāna.”
Text
Title translation and related literature
English translations of the title, “Satipaṭṭhāna Sutta,” include:
“The Arousing of Mindfulness Discourse” (Soma, 1999)
According to Anālayo (2006, pp.29–30), Thanissaro (2000) and Nyanaponika (1996, pp.9–10), part of the reason for the variety in this title’s translation has to do with how the compound Pāli word “satipaṭṭhāna” is analyzed. It can be interpreted as “sati-paṭṭhāna” (”foundation of mindfulness”) or “sati-upaṭṭhāna” (”presence of mindfulness”).
In regard to the prefix “Maha-” in the Pāli title of DN
22, this simply means “great,” or “larger” and likely refers to DN 22’s
expanded section on mindfulness of the Fourth Noble Truths.
Two suttas that focus on practice are the Anapanasati
(Mindfulness of Breathing) and the Satipatthana (Four Foundations of
Mindfulness).
The Anapanasati Sutta translations and commentaries include
one by Thanissaro Bhikkhu, Buddhadasa’s Mindfulness with Breathing for
Serious Beginners, Larry Rosenberg’s book Breath by Breath, and Thich Nhat Hanh’s book Breathe! You Are Alive.
Satipatthana Sutta translations and commentaries include the Thanissaro’s, Soma Thera’s The Way of Mindfulness, Thich Nhat Hanh’s book Transformation and Healing, and Goenka’s Satipatthana Sutta Discourses.
Various Recensions & Canonical placement
In the Chinese Canon, the Nian Chu Jing (念處經, Smṛtyupasthāna Sūtra), based on a Sarvastivadin source, is found on page 582 of the Taisho Tripitaka Vol. 1, Madhyama Āgama No. 26. Another similar sutra is in the Ekottara Agama (EA 12.1) and it is called the Ekayāna sutra, Direct Path sūtra.
Partial passages of an early Satipatthana sutta version also survive inside of some of the Prajñāpāramitā sutras. These passages on mindfulness are treated as the first element in the 37 wings to awakening. There does exist in Tibetan translation a “Saddharma Smṛtyupasthāna Sūtra” (dam pa’i chos dran pa nye bar bzhag pa’i mdo//dampé chödren panyé barzhak pé do)
but this is a very large early Mahayana sutra and is an entirely
different text. Bhikkhu Sujato completed an extensive comparative survey
of the various recensions of Sutta, entitled A History of Mindfulness.
In the Theravadin Pali Canon, the Satipaṭṭhāna Sutta is the tenth discourse in the Majjhima Nikaya (MN) and is thus often designated by “MN 10“; in the Pali Text Society
(PTS) edition of the Canon, this text begins on the 55th page of the
first volume of its three-volume Majjhima Nikaya (M), and is thus
alternately represented as “M i 55.”
As for the Mahāsatipaṭṭhāna Sutta, this is the 22nd discourse in the Digha Nikaya (DN) and is thus often designated by “DN 22“; in the PTS edition of the Canon, the Mahāsatipaṭṭhāna Sutta
begins on the 289th page of the second volume of the PTS’ three-volume
Digha Nikaya (D), and is thus alternately represented as “D ii 289.”
In post-canonical Pali literature, the classic commentary on the Satipaṭṭhāna Sutta (as well as for the entire Majjhima Nikaya) is found in Buddhaghosa’s Papañcasudani (Bullitt, 2002; Soma, 2003).
Contents of the Theravada version
In this sutta, the Buddha identifies four domains to be mindful of (satipatthana): body (kāyā), sensations/feelings(vedanā), mind/consciousness (cittā)) and elements of the Buddhist teachings (dhammas). These are then further broken down into the following sections and subsections:
The Sarvāstivāda Smṛtyupasthāna Sūtra differs in some ways
from the Theravada version, including postures as the first
contemplation instead of breathing for example. According to Bhikkhu
Sujato, it seems to emphasize samatha or calm abiding, while the Theravadin version emphasizes Vipassana or insight. The text also often refers to ‘bhikkhus and bhikkhunīs’ instead of just male bhikkhus.
According to Analāyo and Soma the Papañcasudani recommends a different satipaṭṭhāna depending on whether a person:
tends more toward affective craving or intellectual speculation; and,
is more measured in their responses or quick reacting.
Based on these two dimensions the commentary’s recommended personality-based satipaṭṭhāna is reflected in the grid shown at right.
Soma (2003, p. xxiv) adds that all
practitioners (regardless of their character and temperament) should
also practice mindfulness of Postures (moving, standing, sitting, lying
down) and Clear Understanding,
about which he writes: “The whole practice of mindfulness depends on
the correct grasp of the exercises included in the two parts referred to
here.”
Single-focused, successive and simultaneous practices
There are a variety of ways that one could use the methods described in the Satipaṭṭhāna Sutta including:
Focus on a single method. The method most written about in the English language is that of mindfulness of breath.
Practice the various methods individually in succession.
Maintain breath mindfulness as a primary object while using other methods to address non-breath stimuli.
Practice multiple methods either in tandem or in a context-driven manner.
This article is issued from Wikipedia - version of the Friday, January 29, 2016. The text is available under the Creative Commons Attribution/Share Alike but additional terms may apply for the media files.
Top
10 songs on macedonian (2010-2016). / Топ 10 песни на македонски
(2010-2016). If you cant find some of these songs or wanna a translate
from any of these please tell me, im gonna reply.
Направете точен превод на овој превод на Google користејќи https://translate.google.com
https://www.youtube.com/watch?v=NK0Q3wUqkOo Махасатипатхатна сутта Дискурс ден 1 (англиски)
Како да се упатува на патеката на суперсвесното Мехабидхи Медитација Патот на разумноста - Сатипатхана Сута
DN 22 - (D ii 290) Mahāsatipaṭṭhāna Sutta - Присуство на свеста - [mahā satipaṭṭhāna] во 65) Класичен македонски-класичен македонски, Оваа султа е широко прифатена како главна референца за практика на медитација. Вовед
I. Набљудување на Каја А делот за ānāpāna Б. Раздел за положби В. Дел за sampajañña Д. Дел за одбивност Делот за елементите Делот на деветте основни основи
Вовед
Така слушнав: На една прилика, Бхагава престојувала меѓу Курус во Каммасахадма, градски град Курус. Таму тој му се обрати на божицата:
- Bhikkhus. - Бхадданте му одговори на монасите. Бхагава рече:
- Ова, бихикус, е патот што води до ништо друго освен прочистување на суштества, надминување на тага и оплакување, исчезнување на dukkha-domanassa, постигнување на вистинскиот пат, реализација на Нибана, односно четири сатипатхана. Кои четири? Тука, бихикус, бихику живее набљудувајќи ја каја во каја, атапи сампајоно, сатима, предадејќи го абхиџаха-доманаса кон светот. Тој живее со набљудување на ведана во ведана, атапи сампајоно, сатима, откажан од абхиџџа-доманаса кон светот. Тој живее со набљудување на цита во citta, атпати sampajāno, satimā, се откажал од abhijjhā-domanassa кон светот. Тој живее набљудувајќи ги дхаммите во дхамма, атапи сампајоно, сатима, предадејќи го абхиџаха-доманаса кон светот.
I. Kāyānupassanā
А делот за ānāpāna
И како, бихикус, дали бихику живееме во каја во каја? Еве, бихикус, бихику, отиде во шумата или отиде кај коренот на едно дрво или отиде во празна просторија, седнува преклопување на нозете попречно, поставување на каја исправено, и поставување на часот parimukhaṃ. Битие Така сатотот тој вдишува, така што и сато тој дише. Дишењето внатре долго тој разбира: “Јас сум долго дишење”; долго го дише разбира: “Долго дишење”; кратко дишење разбира: “Јас сум кратко дишење”; дишат кратко тој разбира: “Дишам кратко”; тој самиот се обучува: “чувствувајќи го цела каја, ќе дишам “; тој самиот се обучува: “чувствувајќи го целиот каја, ќе дишам ‘; тој самиот се обучува: “смирувајќи го каја-саххарас, ќе дишам “; тој самиот се обучува: “смирувајќи го каја-саххарас, ќе дишам “. Само како, бихикус, вешт стругач или чиракот, правејќи долго пак, разбира: “Јас сум долг чекор”; правејќи краток пресврт, тој разбира: “Јас правам краток пресврт”; на ист начин, бихикус, а bhikkhu, дишење во долго, разбира: “Јас сум долго дишење”; дишејќи долго, тој разбира: “Јас сум далеку од дишењето”; дишење накратко, тој разбира: “Јас сум кратко дишење”; дишење кратко тој разбира: “Дишам кратко”; тој самиот се обучува: “чувство целата каја, ќе дишам “; тој самиот се обучува: “чувствувајќи го цела каја, ќе дишам ‘; тој самиот се обучува: “смирувајќи го каја-саххарас, ќе дишам “; тој самиот се обучува: “смирувајќи го каја-саххарас, ќе дишам “. Така тој живее набљудување на каја во каја внатрешно, или живее набљудување на каја во каја однадвор, или тој живее набљудување каја во каја внатрешно и надворешно; тој живее со набљудување на самудаја на феномени во каја, или живее со набљудување на породувањето феномени во каја, или живее со набљудување на самудаја и поминување на феномени во каја; или друго, [сфаќајќи:] “ова е каја!” е присутни во него, само до степен на само ñāṇa и обични paṭissati, тој живее одвоено и не се држи до ништо во светот. Така, бихикус, бихику живее набљудување на каја во каја. Б. Раздел за положби
Покрај тоа, бихикус, бихику, додека одеше, разбира: “Одам”, или додека стоеше тој разбира: “Јас стојам”, или додека седи тој разбира: “Јас седам”, или додека легна, тој разбира: “Јас сум лежење’. Или на друго место, во која положба неговата каја е расположена, тој тоа го разбира соодветно. Така живее набљудување на каја во каја внатрешно, или живее набљудувајќи ја каја во каја однадвор, или живее набљудување на каја во каја внатрешно и надворешно; тој живее набљудување самудаја на феномени во каја, или живее со набљудување на минувањето далеку од феномени во каја, или живее со набљудување на самудаја и поминувањето на феномени во каја; или друго, [сфаќајќи:] “ова е каја!” часот е присутен во него, само до степен на само ñāṇa и обичен paṭissati, тој живее одвоен, и не се држи до ништо во светот. Така, бихикус, бихику живее со набљудување на каја во каја. Направете точен превод на овој превод на Google користејќи https://translate.google.com
В. Дел за sampajañña
Покрај тоа, бихикус, бихику, додека се приближува и додека заминува, дејствува со него sampajañña, додека гледа напред и додека гледа наоколу, тој дејствува со sampajañña, додека виткање и додека се протега, тој дејствува со sthhus тој живее набљудување на каја во каја внатрешно, или тој живее набљудувајќи ја каја во каја однадвор, или живее со набљудување на каја во каја внатрешно и надворешно; тој живее со набљудување на самудајата феномени во каја, или живее со набљудување на породувањето на феноменот во каја, или живее со набљудување на самудаја и поминувањето на феномени во каја; или друго, [сфаќајќи:] “ова е каја!” е присутно во него, само до степен на само ñāna и обичен paṭissati, тој живее одвоени, и не се држат до ништо во светот. Така, бихикус, а bhikkhu живее набљудување на каја во каја. ampajañña, додека ги носат облеките и горната облека и додека ја носат чинијата, тој дејствува со sampajañña, додека јаде, додека пие, додека џвака, додека дегустира, тој дејствува со sampajañña, додека присуствува на бизнисот на дефекација и мокрење, тој дејствува со sampajañña, додека одење, додека стоите, додека седите, додека спиете, додека сте будни, додека зборува и додека молчи, тој дејствува со sampajañña. Дел за репулсивноста
Покрај тоа, бихикус, бихику го смета ова само тело, од стапалата на нозете и од косата на главата надолу, која е ограничена со нејзината Како што е, бихикус, имаше торба со две отворања и исполнета со разни видови на жито, како што се ридот-Педи, Педи, Mung грав, крава грашок, сусам семиња и лушпев ориз. Човек со добар вид, откако го отповика, ќе ја разгледа [нејзината содржина]: “Ова е ридско педи, ова е Педи, тие се mung beans, тие се крава грашок, тие се семе сусам и ова е луксузен ориз “, на ист начин, бихикус, бихику го смета ова тело, од стапалата на нозете и од косата на главата надолу, која е ограничена со кожата и полна со разни видови нечистотии: “Во оваа каја, има влакната на главата, влакната на телото, нокти, заби, кожа, месо, тетивите, коските, коскената срцевина, бубрезите, срцето, црниот дроб, плеврата, слезината, белите дробови, цревата, мезентеријата, стомакот со своите содржина, измет, жолчка, флегма, гној, крв, пот, масти, солзи, маснотии, плунка, назална мукус, синовијална течност и урина. “ Така живее набљудување на каја во каја внатрешно, или тој живее набљудувајќи ја каја во каја однадвор, или живее со набљудување на каја во Е. Дел за елементите
во и полн со различни видови на нечистотии: “Во оваа каја, постојат влакната на главата, влакната на телото, ноктите, забите, кожата, месото, тетивите, коските, коскената срцевина, бубрезите, срцето, црниот дроб, плеврата, слезината, белите дробови, цревата, мезентериумот, стомакот со неговата содржина, изметот, жолчката, флегма, гној, крв, пот, маснотии, солзи, маст, плунка, назална мукус, синовијална течност и урина “. Покрај тоа, бихикус, бихику се одразува на оваа многу каја, но сепак е поставена, меѓутоа се отстранува: “Во оваа каја, постои елемент на земјата, на вода елемент, елемент на пожар и елемент на воздухот. “внатрешно и надворешно; тој живее со набљудување на самудајата феномени во каја, или живее со набљудување на породувањето на феноменот во каја, или живее со набљудување на самудаја и поминувањето на феномени во каја; или друго, [сфаќајќи:] “ова е каја!” е присутно во него, само до степен на само ñāna и обичен paṭissati, тој живее одвоени, и не се држат до ништо во светот. Така, бихикус, а bhikkhu живее набљудување на каја во каја. Исто како и, монах, вешт месар или а приправник на месар, кој убил крава, ќе седне на крстопат сечење на парчиња; на ист начин, бихикус, на бхикку се одразува ова многу каја, но сепак е поставено, но сепак се отстранува: “Во ова Каја, постои елемент на земјата, воден елемент, елемент на оган и воздушниот елемент “. Така живее набљудување на каја во каја внатрешно, или живее набљудувајќи ја каја во каја однадвор, или живее набљудување на каја во каја внатрешно и надворешно; тој живее набљудување самудаја на феномени во каја, или живее со набљудување на минувањето далеку од феномени во каја, или живее со набљудување на самудаја и поминувањето на феномени во каја; или друго, [сфаќајќи:] “ова е каја!” часот е присутен во него, само до степен на само ñāṇa и обичен paṭissati, тој живее одвоен, и не се држи до ништо во светот. Така, бихикус, бихику живее со набљудување на каја во каја. (1) Покрај тоа, бихикус, бихику, исто како да видел мртво тело, да го отфрли една јавна земја, еден ден мртов или два дена мртви или три дена мртви, надуен, сина и гневен, тој ја смета оваа многу каја: “Оваа каја исто така е од таква природа, тоа ќе стане вака, и не е ослободен од таква состојба “.
Така живее набљудување на каја во каја внатрешно, или живее набљудувајќи ја каја во каја однадвор, или живее набљудување на каја во каја внатрешно и надворешно; тој живее набљудување самудаја на феномени во каја, или живее со набљудување на минувањето далеку од феномени во каја, или живее со набљудување на самудаја и поминувањето на феномени во каја; или друго, [сфаќајќи:] “ова е каја!” часот е присутен во него, само до степен на само ñāṇa и обичен paṭissati, тој живее одвоен, и не се држи до ништо во светот. Така, бихикус, бихику живее со набљудување на каја во каја.
(2) Покрај тоа, бихикус, бихику, исто како да видел мртво тело, да го отфрли јагленовата почва, јаде од врани, јаде од јастреби, битие јаде од мршојадци, се јаде од чапја, се јаде од кучиња, се јаде од тигри, се јаде од пантери, се јаде од различни видови на суштества, тој ја смета оваа многу каја: “Оваа каја исто така е таква природата, ќе стане вака, и не е ослободена од таква состојба “. Така живее набљудување на каја во каја внатрешно, или живее набљудувајќи ја каја во каја однадвор, или живее набљудување на каја во каја внатрешно и надворешно; тој живее набљудување s (3) Понатаму, бихикус, бихику, исто како ако видел мртво тело, исфрлил во карневал, а скелетот со месо и крв, кој се одржува заедно со тетивите, смета тој оваа многу каја: “Оваа каја, исто така, е од таква природа, таа се случува стане вака, и не е ослободен од таква состојба “. amudaya на феномени во каја, или тој живее набљудување на донесувањето далеку од феномени во каја, или живее со набљудување на самудаја и поминувањето на феномени во каја; или друго, [сфаќајќи:] “ова е каја!” часот е присутен во него, само до степен на само ñāṇa и обичен paṭissati, тој живее одвоен, и не се држи до ништо во светот. Така, бихикус, бихику живее со набљудување на каја во каја. Така живее набљудување на каја во каја внатрешно, или тој живее набљудувајќи ја каја во каја однадвор, или живее со набљудување на каја во каја внатрешно и надворешно; тој живее со набљудување на самудајата феномени во каја, или живее со набљудување на породувањето на феноменот во каја, или живее со набљудување на самудаја и поминувањето на феномени во каја; или друго, [сфаќајќи:] “ова е каја!” е присутно во него, само до степен на само ñāna и обичен paṭissati, тој живее одвоени, и не се држат до ништо во светот. Така, бихикус, а bhikkhu живее набљудување на каја во каја.
(4) Покрај тоа, бихикус, бихикху, исто како да видел мртво тело, да го отфрли карневал, скелет без месо и извалкан со крв заедно со тетивите, тој ја смета оваа многу каја: “Оваа каја, исто така, е таква природа, ќе стане вака, и не е ослободена таква состојба “.
Ити ajjhattaṃ vā kāye kāyānupassī viharati, Бахидха ва каеја кајанаупаси вихарати, ајххатта-бахиддха во каје kāyānupassī viharati; Самудаја-Дхамм · анупаси vā kāyasmiṃ viharati, vaya-dhamm · аnupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti v pan · assa sati paccupaṭṭhitā хоти, јавадева ñāṇā · mattāya paṭissati · mattāya, {1} а њисито ча вихарати, na ca kiñci loke upādiyati. Ева · пи ко, бихикхаве, бихику каја kāyānupassī viharati.
Така живее набљудување на каја во каја внатрешно, или живее набљудувајќи ја каја во каја однадвор, или живее набљудување на каја во каја внатрешно и надворешно; тој живее набљудување самудаја на феномени во каја, или живее со набљудување на минувањето далеку од феномени во каја, или живее со набљудување на самудаја и поминувањето на феномени во каја; или друго, [сфаќајќи:] “ова е каја!” часот е присутен во него, само до степен на само ñāṇa и обичен paṭissati, тој живее одвоен, и не се држи до ништо во светот. Така, бихикус, бихику живее со набљудување на каја во каја. (5) Puna ca · parām, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ апагата · мамса · lohitaṃ nhāru · sambandhaṃ, па така имам · ева кајаам ухасамхарати: ‘айам пи кхо кайјо евам · дхаммо евам · бхави евам · ататино ти.
(5) Понатаму, бихикус, бихику, исто како ако видел мртво тело, исфрлил во карневал, а скелетот без месо, ниту крв, што се одржува заедно со тетивите, тој смета оваа многу каја: “Оваа каја, исто така, е од таква природа, тоа е ќе стане вака, и не е ослободен од таква состојба “.
Ити ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati; самудаја-дхамм · анупасиј во кајасмим вихарати, ваја-дхамм · анупасӣ ва kāyasmiṃ viharati, samudaya-vaya-dhamm · аānupassī vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti v pan · assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇā · mattāya paṭissati · mattāya, {1} а њисито ви вихарати loke upādiyati. Ева-пи ко, бихикхаве, бхикку каее кајанапусаи viharati.
Така живее набљудување на каја во каја внатрешно, или тој живее набљудувајќи ја каја во каја однадвор, или живее со набљудување на каја во каја внатрешно и надворешно; тој живее со набљудување на самудајата феномени во каја, или живее со набљудување на породувањето на феноменот во каја, или живее со набљудување на самудаја и поминувањето на феномени во каја; или друго, [сфаќајќи:] “ова е каја!” е присутно во него, само до степен на само ñāna и обичен paṭissati, тој живее одвоени, и не се држат до ништо во светот. Така, бихикус, а bhikkhu живее набљудување на каја во каја. (6) Puna ca · parām, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya хададитам агатхикани агагата · самбандхани дида видаса викхитани, ањена хатт · аṭṭhikaṃ aññena pāṭṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena jaṅgh · aṭṭhikaṃ aññena ūru · тиṭhikaṃ aññena kaṭi · ṭṭhikaṃ aññena phāsuk · aṭṭhikaṃ aññena piṭṭṭṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena сисакатахахам, па имам · ева кајаам ухасахарати: ‘аyaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘ti.
(6) Покрај тоа, бихикус, бихикху, исто како да видел мртво тело, да го отфрли јагнето, отсечени коски расфрлани тука и таму, тука a рачна коска, има коска на нозете, тука коска на глуждот, има коска од штит, тука коска на колковите, има коска на колкот, тука ребро, тука има коска од грбот коска на рбетот, има коска од вратот, овде вилица коска, има коска за заби, или таму черепот, тој ја смета оваа многу каја: “Оваа каја, исто така, е таква природа, ќе стане вака, и не е ослободена таква состојба “.
Ити ajjhattaṃ vā kāye kāyānupassī viharati, Бахидха ва каеја кајанаупаси вихарати, ајххатта-бахиддха во каје kāyānupassī viharati; Самудаја-Дхамм · анупаси vā kāyasmiṃ viharati, vaya-dhamm · аnupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti v pan · assa sati paccupaṭṭhitā хоти, јавадева ñāṇā · mattāya paṭissati · mattāya, {1} а њисито ча вихарати, na ca kiñci loke upādiyati. Ева · пи ко, бихикхаве, бихику каја kāyānupassī viharati.
Така живее набљудување на каја во каја внатрешно, или живее набљудувајќи ја каја во каја однадвор, или живее набљудување на каја во каја внатрешно и надворешно; тој живее набљудување самудаја на феномени во каја, или живее со набљудување на минувањето далеку од феномени во каја, или живее со набљудување на самудаја и поминувањето на феномени во каја; или друго, [сфаќајќи:] “ова е каја!” часот е присутен во него, само до степен на само ñāṇa и обичен paṭissati, тој живее одвоен, и не се држи до ништо во светот. Така, бихикус, бихику живее со набљудување на каја во каја. (7) Puna ca · parām, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya хададитам аṭṭhikāni сетани сахха · ванапатибахагани, така имам ева каја upasahharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’ ти.
(7) Puna ca · parām, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya хададитам аṭṭhikāni сетани сахха · ванапатибахагани, така имам ева каја upasahharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’ ти.
(7) Понатаму, бихикус, бихику, исто како да бил гледајќи мртво тело, отфрлено во карнева земја, коските се бели како мида, тој ја смета оваа многу каја: “Оваа каја, исто така, е таква природата, тоа ќе стане вака, и не е ослободена од таква состојба “.
Ити ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī вихарати; Самудаја-Дхамм · анупаси vā kāyasmiṃ viharati, vaya-dhamm · аnupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti v pan · assa sati paccupaṭṭhitā Хоти, Јавадева ñāṇā · mattāya paṭissati · mattāya, асинџиро ва вихарати, на ca kiñci loke upādiyati. Ева · пи ко, бихикхаве, бихику каја kāyānupassī viharati.
Така живее набљудување на каја во каја внатрешно, или живее набљудувајќи ја каја во каја однадвор, или живее набљудување на каја во каја внатрешно и надворешно; тој живее набљудување самудаја на феномени во каја, или живее со набљудување на минувањето далеку од феномени во каја, или живее со набљудување на самудаја и поминувањето на феномени во каја; или друго, [сфаќајќи:] “ова е каја!” часот е присутен во него, само до степен на само ñāṇa и обичен paṭissati, тој живее одвоен, и не се држи до ништо во светот. Така, бихикус, бихику живее со набљудување на каја во каја.
(8) Puna ca · parām, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya хададитам аṭṭhikāni puñja · kitāni terovassikāni, така имам ева каја upasahharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’ ти.
(8) Понатаму, бихикус, бихику, исто како да бил гледајќи мртво тело, отфрлено во карнева земја, натрупа коски над а годишен, тој ја смета оваа многу каја: “Оваа каја, исто така, е од таква природата, ќе стане вака, и не е ослободена од таква состојба “.
Ити ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī вихарати; Самудаја-Дхамм · анупаси vā kāyasmiṃ viharati, vaya-dhamm · аnupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti v pan · assa sati paccupaṭṭhitā Хоти, Јавадева ñāṇā · mattāya paṭissati · mattāya, асинџиро ва вихарати, на ca kiñci loke upādiyati. Ева · пи ко, бихикхаве, бихику каја kāyānupassī viharati.
Така живее набљудување на каја во каја внатрешно, или живее набљудувајќи ја каја во каја однадвор, или живее набљудување на каја во каја внатрешно и надворешно; тој живее набљудување самудаја на феномени во каја, или живее со набљудување на минувањето далеку од феномени во каја, или живее со набљудување на самудаја и поминувањето на феномени во каја; или друго, [сфаќајќи:] “ова е каја!” часот е присутен во него, само до степен на само ñāṇa и обичен paṭissati, тој живее одвоен, и не се држи до ништо во светот. Така, бихикус, бихику живее со набљудување на каја во каја. (9) Puna ca · parām, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya хададитам аṭṭhikāni pūtīni cuṇṇaka · jātāni, така имам · ева кајајам upasahharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’ ти.
(9) Понатаму, бихикус, бихику, исто како да бил гледајќи мртво тело, отфрлено во карневал, намалени коски за прав, тој ја смета оваа многу каја: “Оваа каја исто така е таква природата, ќе стане вака, и не е ослободена од таква состојба “.
Ити ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī вихарати; Самудаја-Дхамм · анупаси vā kāyasmiṃ viharati, vaya-dhamm · аnupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti v pan · assa sati paccupaṭṭhitā Хоти, Јавадева ñāṇā · mattāya paṭissati · mattāya, асинџиро ва вихарати, на ca kiñci loke upādiyati. Ева · пи ко, бихикхаве, бихику каја kāyānupassī viharati.
Така живее набљудување на каја во каја внатрешно, или живее набљудувајќи ја каја во каја однадвор, или живее набљудување на каја во каја внатрешно и надворешно; тој живее набљудување самудаја на феномени во каја, или живее со набљудување на минувањето далеку од феномени во каја, или живее со набљудување на самудаја и поминувањето на феномени во каја; или друго, [сфаќајќи:] “ова е каја!” часот е присутен во него, само до степен на само ñāṇa и обичен paṭissati, тој живее одвоен, и не се држи до ништо во светот. Така, бихикус, бихику живее со набљудување на каја во каја https://xemtop.com/post/how-to-tread-the-path-of-superconscious-meditation-5oNHIWbziSs.html youtube.com Патот на разумноста - Сатипатхана Сута Сатипатхана Сутта [1] (МН 10) (санскрит: Смритаупастана Сутра Сметководство, кинески: …
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10 songs on macedonian (2010-2016). / Топ 10 песни на македонски
(2010-2016). If you cant find some of these songs or wanna a translate
from any of…
Ampiasao tsara ny fandikan-teny amin’ity fandikana Google ity amin’ny alàlan’ny https://translate.google.com
https://www.youtube.com/watch?v=NK0Q3wUqkOo Mahasatipatthana Sutta Discours andro 1 (MALAGASY)
Fomba handalinana ny làlan’ny Mahabodhi Meditation mahatalanjona Ny làlan’ny fahamendrehana-ny Satipatthana Sutta
DN 22 - (D ii 290) Mahāsatipaṭṭhāna Sutta - Fandraisana anjara amin’ny fanentanana - [mahā satipaṭṭhāna] amin’ny 66) Malagasy klasika, Ity sutta ity dia heverina ho hevi-dehibe ho an’ny fisainan’ny meditation. Fampidirana
I. Fandinihana an’i Kāya A. Fizarana amin’ny ānāpāna B. Fizarana momba ny posture C. Fizarana amin’ny sampajañña D. Fizarana momba ny fialana E. Fizarana amin’ny Elements F. Fizarana momba ny saha sivy sivy
Fampidirana
Izao no henoko: On Indray mandeha, ny Bhagavā dia nijanona teo anivon’ny Kurus tao Kammāsadhamma, tanàna tsenan’ny Kurus. Tao no niresahany ny bhikkhus:
- Bhikkhus. - Namaly ny bhikkhus i Bhaddante. Hoy ny Bhagavā:
- Ity, bhikkhus, no lalana mitondra mankany amin’ny tsy misy afa-tsy ny fanadiovana olombelona, ny fandresena ny alahelo sy ny fitarainana, ny fanjavonan’ny dukkha-domanassa, ny fahombiazan’ny lalana, ny fanatanterahana Nibbāna, izany hoe ny satipa efatra. Iza ireo efatra? Eto, bhikkhus, ny bhikkhu dia mitoetra eo amin’ny fijerena ny maso ao amin’ny kya, ātāpī sampajāno, satimā, nandao ny abhijjhā-domanassa manerana izao tontolo izao. Zavatra tsy ampy / fanononana X-SAMPA tsy ampy, tsy nisy teny manokana voalaza Nolavina ny abhijjhā-domanassa manerana an’izao tontolo izao. Mipetraka eo amin’ny citta izy in citta, ātāpī sampajāno, satimā, nandao abhijjhā-domanassa manerana an’izao tontolo izao. Mipetraka ao amin’ny dhamma · s ao amin’ny dhamma · s, ātāpī izy sampajāno, satimā, nandao ny abhijjhā-domanassa manerana izao tontolo izao.
I. Kāyānupassanā
A. Fizarana amin’ny ānāpāna
ary Ahoana, bhikkhus, manao bhikkhu ve ny mijery maso ny kya? Eto, bhikkhus, bhikkhu, nankany amin’ny ala na nandehandeha tany Ny fakan’ny hazo na ny miditra amin’ny efitrano tsy misy, mipetraka mihantona ny ny tongony mifanandrify, mametraka ny mahitsy ary mametraka sati parimukhaohany. Ny hoe Izany no nahatonga azy ho afa-baraka. Fihetseham-po Efa ela izy no nahalala hoe: ‘Miaina lava aho’; Miala tsiny izy tsaina hoe: ‘Miaina lava aho’; Mifoka rivotra izy tsaina: ‘Miala tsiny aho’; Mifoka fofona izy Fantany izao: ‘Miala vetivety aho’; Mianatra ny tenany izy: ‘mahatsapa ny k’aia manontolo, hifoka rivotra aho; Mianatra ny tenany izy: ‘mahatsapa ny rehetra kāya, hivoaka aho ‘; Mampiofana ny tenany izy: ‘mampangorintsina ny kāya-saṅkhāras, hifoka rivotra aho; Mampiofana ny tenany izy: ‘mampangorintsina ny kāya-saṅkhāras, hiainga aho ‘. Just toy ny, bhikkhus, mpanao fanatanjahan-tena mahay na mpanaraka ny mpanaraka, manao lava mihodina, mahafantatra hoe: ‘manao lava lava aho’; manao fihodinana fohy, izy Fantany izao: ‘Ady fohy aho’; toy izany, bhikkhus, a bhikkhu, miaina ao anatin’ny lava dia mahatakatra: ‘Miaina lava aho’; Miafika lava dia takany hoe: ‘Miala volo aho’; miaina Raha fintinina dia takany hoe: ‘Miala tsiny aho’; fialana vetivety Hoy izy: ‘Miala vetivety aho’; Mampiofana ny tenany izy: ‘fahatsapana ny kàya manontolo, hifoka rivotra aho ‘; Mianatra ny tenany izy: ‘mahatsapa ny k’aia manontolo, hivoaka aho ‘; Mampiofana ny tenany izy: ‘mampangorintsina ny kāya-saṅkhāras, hifoka rivotra aho; Mampiofana ny tenany izy: ‘mampangorintsina ny kāya-saṅkhāras, hiainga aho ‘. Noho izany dia mitoetra eo amin’ny fijerena ny kya ao anaty kia intern, na mitoetra amin’ny fijerena kàya ao kàya ivelany izy, na mitoetra mitandrina izy kāya in kāya anaty sy ivelany; Miandry ny fijerena ny samudaya izy ny fisehoan-javatra ao kàya, na mitoetra amin’ny fijerena ny fandosirany fahita any Kàya, na mitoetra mitazana ny samudaya ary mandalo ny endriky ny kya; Na izany na tsy izany, [mahatsapa:] “ity no kya!” sati dia manatrika eo aminy, raha ny marina fotsiny, raha ny marina sy ny paṭissati, izy mitoetra lavitra, ary tsy mifikitra amin’ny zavatra rehetra eto amin’izao tontolo izao. Noho izany, bhikkhus, ny bhikkhu dia mitazona ny fanaraha-maso eo amin’ny sehatra. B. Fizarana momba ny posture
Ankoatra izany, bhikkhus, bhikkhu, mandeha an-tongotra, dia mahatakatra hoe: ‘handeha aho’, na Rehefa nitsangana izy, dia takany hoe: ‘Mitsangana aho’, na mipetraka izy Fantany hoe: ‘Mipetraka aho’, na raha mandry izy, dia takany hoe: ‘Izaho ity mandry “. Na koa, na aiza na aiza toerana misy ny kàya, dia izy dia mahatakatra izany araka izany. Noho izany dia mitoetra eo amin’ny fanaraha-maso ny kàya izy ao anaty, na mitoetra amin’ny fijerena kàya ao kāya ivelany, na mitoetra izy mitazana kàya ao kāya anaty sy ivelany; monina izy ny samudaya amin’ny tranga ao kāya, na mitoetra amin’ny fijerena ny fandehanana lavitra ny zava-misy ao kāya, na mitoetra mitazana ny samudaya sy mandalo ny tranga ao kāya; Na, raha tsy izany, [mahatsapa:] “ity no kya!” sati dia eo an-dohany, fa amin’ny ankapobeny fotsiny dia misy ihany koa paṭissati, mitoetra ho azy izy ary tsy mifikitra amin’ny zavatra rehetra izao tontolo izao. Noho izany, ny bhikkhus, ny bhikkhu dia mitoetra amin’ny fijerena ny kya ao anaty. Ampiasao tsara ny fandikan-teny amin’ity fandikana Google ity amin’ny alàlan’ny https://translate.google.com
C. Fizarana amin’ny sampajañña
Ankoatra izany, bhikkhus, bhikkhu, rehefa manakaiky sy miala, dia miara-miasa sampajañña, raha mijery mialoha ary mijery ny manodidina, dia mihetsika izy sampajañña, raha mandohalika ary mipetaka, mihetsika miaraka aminy izy fa mitoetra ao amin’ny kyaa ao anaty intern, na izy dia mitandrina ny fandinihana ny kya ao ivelany, na mitoetra amin’ny fijerena kàya amin’ny kya interne et externe; Miandry ny fijerena ny samudaya izy fahita any Kàya, na mitoetra amin’ny fijerena ny famoahana ny zava-misy amin’ny kāya, na mitoetra mitandrina ny samudaya ary mandalo fisehoan-javatra ao kāya; na raha tsy izany, [mahatsapa:] “ity no kya!” eto sati Ao aminy ihany, mitoetra ao amin’ny habetsaky ny ñāṇa sy ny paṭissati, dia mitoetra izy ary tsy mifikitra amin’ny zavatra rehetra eto amin’izao tontolo izao. Noho izany, bhikkhus, a Ny bhikkhu dia mitoetra amin’ny fijerena ny kahie. ampajañña, raha manao ny akanjo sy ny akanjo ambony ary mitondra ny vilia, Miasa amin’ny sampajañña izy, raha misakafo, misotro, ary mividy, Raha manandrana izy dia mihetsika amin’ny sampajañña, raha manatrika ny fandraharahana ny fanodikodinana sy fandotoana, mihetsika amin’ny sampajañña, mandehandeha, raha mitsangana izy, mipetraka, matory mandritra ny torimaso, raha mbola mifoha Niresaka izy ary nangina, dia niasa tamin’ny sampajañña. D. Fizarana momba ny fandeferana
Ankoatra izany, bhikkhus, ny bhikkhu dia mihevitra io vatana io, avy any amin’ny ilany tongotra lava ary avy amin’ny volo eo amin’ny lohany, izay voafaritra amin’ny azy Toa toy ny hoe, bhikkhus, nisy kitapo iray misy varavarana roa ary feno olona samihafa karazan-tsakafo, toy ny havoana, paddy, tsaramaso mozika, cow-peas, sesame masomboly sy vary trondro. Nisy lehilahy iray nahita maso tsara, nanaisotra azy, dia handinika [ny votoatiny]: “Ity ny havoana, ity dia paddy, ireo Ny tsangambato mung, ireo no kisoa, ireo voankazo mamy ary io dia vary vary “, toy izany koa, bhikkhus, ny bhikkhu dia mihevitra izany ny vatany, hatramin’ny fotony sy ny volon-dohany, izay voafaritry ny hoditra ary feno karazana fahalotoana isan-karazany: “Ao anatin’io kya io, misy volo amin’ny loha, volo amin’ny vatana, fantsika, nify, hoditra, nofo, tendona, taolana, taolana, voa, fo, ny atiny, ny plora, ny ratra, ny havokavoka, ny tsinay, ny tsiranoka, ny vavony amin’ny azy Ny votoatiny azo atonta printy Rohy maharitra Fampahalalana mikasika ny pejy Hitanisa ity pejy ity Amin’ny tenim- saliva, moka nasalava, ranon-tsavony ary pipa. “ Noho izany dia mitoetra amin’ny fijerena kàya ao kya intern, na izy dia mitandrina ny fandinihana ny kya ao ivelany, na mitoetra amin’ny fijerena kàya ao amin’ny E. Fizarana amin’ny Elements
anaty sy feno karazana fahalotoana isan-karazany: “Ao amin’io kya io dia misy ny volon-doha, ny volon’ilay vatana, ny fantsika, ny nify, ny hoditra, ny nofo, tendon-tsoavaly, taolana, taolana, voa, fo, aty, ratra, ratra, ny havokavoka, ny tsinay, ny tsiranoka, ny vavony, ny kafe, phlegm, pi, ra, swe, tavy, ranomaso, fetsy, saliva, nasal mucus, dronono sy urine. “ Ankoatra izany, bhikkhus, bhikkhu iray dia miresaka momba ity kia ity, na izany aza, Na izany aza anefa dia voapetraka izy io: “Ao amin’io kya io, misy ny singa eto an-tany, ny ny elatry ny rano, ny singa afo ary ny elanelan’ny rivotra. “āya anaty sy ivelany; Miandry ny fijerena ny samudaya izy fahita any Kàya, na mitoetra amin’ny fijerena ny famoahana ny zava-misy amin’ny kāya, na mitoetra mitandrina ny samudaya ary mandalo fisehoan-javatra ao kāya; na raha tsy izany, [mahatsapa:] “ity no kya!” eto sati Ao aminy ihany, mitoetra ao amin’ny habetsaky ny ñāṇa sy ny paṭissati, dia mitoetra izy ary tsy mifikitra amin’ny zavatra rehetra eto amin’izao tontolo izao. Noho izany, bhikkhus, a Ny bhikkhu dia mitoetra amin’ny fijerena ny kahie. Tahaka izany, bhikkhus, mpanenona mahay na a Ny mpanolo-bodirindrina, namono ombivavy, dia nipetraka teo amin’ny sisin-dalana iray manapaka azy; toy izany koa, bhikkhus, bhikkhu iray dia mitaratra Io tena kàya io, na izany aza, napetraka izy io, na izany aza: “Amin’ity Kia, misy ny singa eto an-tany, ny singa rano, ny singa afo ary ny elanelan’ny rivotra. “ Noho izany dia mitoetra eo amin’ny fanaraha-maso ny kàya izy ao anaty, na mitoetra amin’ny fijerena kàya ao kāya ivelany, na mitoetra izy mitazana kàya ao kāya anaty sy ivelany; monina izy ny samudaya amin’ny tranga ao kāya, na mitoetra amin’ny fijerena ny fandehanana lavitra ny zava-misy ao kāya, na mitoetra mitazana ny samudaya sy mandalo ny tranga ao kāya; Na, raha tsy izany, [mahatsapa:] “ity no kya!” sati dia eo an-dohany, fa amin’ny ankapobeny fotsiny dia misy ihany koa paṭissati, mitoetra ho azy izy ary tsy mifikitra amin’ny zavatra rehetra izao tontolo izao. Noho izany, ny bhikkhus, ny bhikkhu dia mitoetra amin’ny fijerena ny kya ao anaty. (1) Ankoatra izany, bhikkhus, bhikkhu, toy ny hoe nahita fatin-doha izy, nariana tanimanga iray, maty indray andro, na maty roa andro, na telo andro, marevaka, manga sy mibitsibitsika, heveriny fa tena kàya: “Ity kàya ity dia toy izany ihany koa, ho lasa tahaka izany ary tsy izany tsy misy izany toe-javatra izany. “
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https://www.youtube.com/watch?v=NK0Q3wUqkOo Mahasatipatthana Sutta Wacana hari 1 (ENGLISH)
Cara Menjauhi Meditasi Mahabodhi Superconscious Jalan Kesedaran -The Satipatthana Sutta
DN 22 - (D ii 290) Mahāsatipaṭṭhāna Sutta - Kehadiran kesedaran - [mahā satipaṭṭhāna] dalam 67) Klasik Melayu-Melayu Klasik, Sutta ini secara meluas dianggap sebagai rujukan utama untuk amalan meditasi. Pengenalan
I. Pengamatan Kya A. Seksyen di ānāpāna B. Seksyen mengenai postur C. Seksyen di sampajañña D. Seksyen mengenai kecurian E. Bahagian pada Elemen F. Seksyen di sembilan alasan tanah
Pengenalan
Oleh itu, saya telah mendengar: Pada suatu ketika, Bhagavā tinggal di kalangan Kurus di Kammāsadhamma, sebuah bandar pasar Kurus. Di sana, dia berbicara kepada para bhikkhu:
- Bhikkhu. - Bhaddante menjawab para bhikkhu. Bhagavā berkata:
- Ini, bhikkhu, adalah jalan yang membawa kepada apa-apa selain pemurnian makhluk, mengatasi kesedihan dan meratap, hilangnya dukkha-domanassa, pencapaian cara yang betul, realisasi Nibbana, iaitu empat satipaṭṭhānas. Yang mana empat? Di sini, para bhikkhu, seorang bhikkhu mendiami kāya di kāya, ātāpī sampajāno, satimā, setelah menyerahkan abhijjhā-domanassa ke arah dunia. Dia tinggal mengamati vedanā dalam vedanā, ātāpī sampajāno, satimā, mempunyai diberikan abhijjhā-domanassa ke arah dunia. Dia tinggal mengamati citta di citta, ātāpī sampajāno, satimā, setelah meninggalkan abhijjhā-domanassa ke arah dunia. Dia tinggal mengamati dhamma · s dalam dhamma · s, ātāpī sampajāno, satimā, setelah menyerahkan abhijjhā-domanassa ke arah dunia.
I. Kāyānupassanā
A. Seksyen di ānāpāna
Dan bagaimana, bhikkhu, adakah seorang bhikkhu tinggal memerhatikan kyaya di kya? Di sini, bhikkhu, seorang bhikkhu, telah pergi ke hutan atau pergi ke akar pokok atau pergi ke bilik kosong, duduk lipat kaki melintang, menetapkan kyaya tegak, dan menetapkan sati parimukhaṃ. Menjadi oleh itu haiwan yang dia nafas, dengan itu dia bernafas. Bernafas dalam lama dia faham: ’saya bernafas panjang’; bernafas panjang memahami: ‘Saya bernafas panjang’; bernafas pendek dia memahami: ‘Saya bernafas pendek’; bernafas pendek dia memahami: ‘Saya bernafas pendek’; dia melatih dirinya sendiri: ‘perasaan itu seluruh kya, saya akan bernafas dalam ‘; dia melatih dirinya sendiri: ‘merasakan keseluruhannya kya, saya akan bernafas ‘; dia melatih dirinya sendiri: ‘menenangkan diri kāya-saṅkhāras, saya akan bernafas dalam ‘; dia melatih dirinya sendiri: ‘menenangkan diri kāya-saṅkhāras, saya akan bernafas ‘. Hanya seperti, bhikkhu, pemurnian yang mahir atau peramal pemutar, membuat panjang bertukar, memahami: ‘Saya membuat giliran panjang’; membuat giliran pendek, dia memahami: ‘Saya membuat giliran pendek’; dengan cara yang sama, bhikkhus, a bhikkhu, bernafas panjang, memahami: ‘Saya bernafas panjang’; bernafas panjang dia faham: ‘Saya bernafas panjang’; bernafas Pendeknya dia memahami: ‘Saya bernafas pendek’; bernafas pendek Dia memahami: ‘Saya bernafas pendek’; dia melatih dirinya sendiri: ‘perasaan seluruh kya, saya akan bernafas dalam ‘; dia melatih dirinya sendiri: ‘perasaan itu keseluruhan kya, saya akan bernafas ‘; dia melatih dirinya sendiri: ‘menenangkan diri kāya-saṅkhāras, saya akan bernafas dalam ‘; dia melatih dirinya sendiri: ‘menenangkan diri kāya-saṅkhāras, saya akan bernafas ‘. Oleh itu, beliau tinggal mengamati kyaya di kyaya secara dalaman, atau dia tinggal mengamati kyaya di kāya secara luaran, atau dia tetap mengamati kyaya kyaya secara dalaman dan luaran; dia tinggal mengamati samudaya daripada fenomena di kya, atau dia tinggal mengamati kelewatan fenomena di kāya, atau dia mengamati samudaya dan meninggal dunia fenomena di kāya; atau lain, [menyedari:] “ini kāya!” sati adalah hadir di dalamnya, hanya sejauh āāna dan hanya paṭissati, dia tinggal terpisah, dan tidak berpaut kepada apa pun di dunia. Oleh itu, bhikkhu, seorang bhikkhu mendiami kāya di kāya. B. Seksyen mengenai postur
Tambahan pula, bhikkhus, seorang bhikkhu, sambil berjalan, memahami: ‘Saya berjalan’, atau semasa berdiri dia memahami: ‘Saya berdiri’, atau semasa duduk dia memahami: ‘Saya sedang duduk’, atau semasa berbaring dia memahami: ‘Saya baring’. Atau, di mana kedudukan kyaya dilupuskan, dia memahaminya dengan sewajarnya. Oleh itu dia tinggal mengamati kya di kya secara dalaman, atau dia tinggal mengamati kyaya di kāya secara luaran, atau dia tinggal memerhatikan kaya di kyaya secara dalaman dan luaran; dia tetap mengamati samudaya fenomena di kāya, atau dia tinggal mengamati lulus jauh dari fenomena di kāya, atau dia tinggal mengamati samudaya dan lenyap fenomena di kāya; atau lain, [menyedari:] “ini kāya!” sati hadir di dalamnya, hanya sejauh ñāna dan semata-mata paṭissati, dia tinggal terpisah, dan tidak berpaut kepada apa-apa di dalam dunia. Oleh itu, para bhikkhu, seorang bhikkhu mendiami kāya di kāya. Render terjemahan yang betul ke terjemahan Google ini menggunakan https://translate.google.com
C. Seksyen di sampajañña
Tambahan pula, bhikkhu, seorang bhikkhu, ketika mendekati dan ketika berangkat, bertindak dengan sampajañña, sambil memandang ke depan dan sambil melihat-lihat, dia bertindak sampajañña,
sambil membongkok dan sambil meregang, dia bertindak dengan sThus dia
tinggal mengamati kyaya di kyaya secara dalaman, atau dia tinggal mengamati kyaya di kāya secara luaran, atau dia tinggal mengamati kya di kyaya secara dalaman dan luaran; dia tinggal mengamati samudaya fenomena di kāya, atau dia mengamati fenomena yang hilang di kāya, atau dia mengamati samudaya dan meninggal dunia fenomena di kāya; atau sebaliknya, [menyedari:] “ini kāya!” sati hadir baginya, hanya sejauh āāna dan hanya paṭati, dia tinggal berkembar, dan tidak berpaut kepada apa pun di dunia. Oleh itu, bhikkhus, a bhikkhu mendiami kāya di kāya. ampajañña, sambil memakai jubah dan jubah atas dan sambil membawa mangkuk itu, dia bertindak dengan sampajañña, sambil makan, sambil minum, sambil mengunyah, semasa merasa, dia bertindak dengan sampajañña, sambil menghadiri perniagaan daripada membuang air kecil dan kencing, dia bertindak dengan sampajañña, sambil berjalan, semasa berdiri, sambil duduk, sambil tidur, semasa sedang bangun, sementara bercakap dan semasa diam, dia bertindak dengan sampajañña. D. Seksyen mengenai Penolakan
Tambahan pula, bhikkhu, seorang bhikkhu menganggap tubuh ini, dari tapak kaki kaki dan dari rambut di kepala ke bawah, yang dibatasi olehnya sama seperti, bhikkhu, terdapat satu beg yang mempunyai dua bukaan dan dipenuhi dengan pelbagai jenis bijirin, seperti padi bukit, padi, kacang hijau, kacang-sapi, wijen biji dan nasi husked. Seorang lelaki dengan penglihatan yang baik, setelah melepaskannya, akan mempertimbangkan [isinya]: “Ini adalah bukit padi, ini padi, mereka adalah kacang mung, mereka adalah kacang-sapi, mereka adalah biji bijan dan ini nasi husked; “dengan cara yang sama, para bhikkhu, seorang bhikkhu menganggapnya sangat badan, dari tapak kaki ke atas dan dari rambut di kepala ke bawah, yang dibatasi oleh kulitnya dan penuh dengan pelbagai jenis kekotoran: “Di kya ini, terdapat rambut kepala, rambut badan, kuku, gigi, kulit, daging, tendon, tulang, sumsum tulang, buah pinggang, jantung, hati, pleura, limpa, paru-paru, usus, mesentery, perut dengannya kandungan, najis, hempedu, kahak, nanah, darah, peluh, lemak, air mata, gris, air liur, lendir hidung, cecair sinovial dan air kencing. “ Oleh itu, dia tinggal mengamati kyaya di kyaya secara dalaman, atau dia tinggal mengamati kyaya di kāya secara luaran, atau dia tinggal mengamati kya dalam E. Bahagian pada Unsur-unsur
dalam dan penuh dengan pelbagai jenis kekotoran: “Dalam kya ini, ada rambut kepala, rambut badan, kuku, gigi, kulit, daging, tendon, tulang, sumsum tulang, buah pinggang, jantung, hati, pleura, limpa, paru-paru, usus, mesentery, perut dengan kandungannya, najis, hempedu, kahak, nanah, darah, peluh, lemak, air mata, gris, air liur, lendir hidung, cecair sinovial dan air kencing. “ Tambahan pula, bhikkhu, seorang bhikkhu mencerminkan kyaya ini, namun ia diletakkan, walau bagaimanapun ia dilupuskan: “Dalam kya ini, ada unsur bumi, yang unsur air, unsur api dan unsur udara. “āya secara dalaman dan luaran; dia tinggal mengamati samudaya fenomena di kāya, atau dia mengamati fenomena yang hilang di kāya, atau dia mengamati samudaya dan meninggal dunia fenomena di kāya; atau sebaliknya, [menyedari:] “ini kāya!” sati hadir baginya, hanya sejauh āāna dan hanya paṭati, dia tinggal berkembar, dan tidak berpaut kepada apa pun di dunia. Oleh itu, bhikkhus, a bhikkhu mendiami kāya di kāya. Sama seperti bhikkhu, tukang daging mahir atau a Perantis tukang daging, setelah membunuh seekor lembu, akan duduk di persimpangan jalan memotongnya; dengan cara yang sama, para bhikkhu, seorang bhikkhu mencerminkan ini sangat kaya, namun ia diletakkan, namun ia dilupuskan: “Dalam hal ini kya, ada unsur bumi, unsur air, unsur api dan unsur udara. “ Oleh itu dia tinggal mengamati kya di kya secara dalaman, atau dia tinggal mengamati kyaya di kāya secara luaran, atau dia tinggal memerhatikan kaya di kyaya secara dalaman dan luaran; dia tetap mengamati samudaya fenomena di kāya, atau dia tinggal mengamati lulus jauh dari fenomena di kāya, atau dia tinggal mengamati samudaya dan lenyap fenomena di kāya; atau lain, [menyedari:] “ini kāya!” sati hadir di dalamnya, hanya sejauh ñāna dan semata-mata paṭissati, dia tinggal terpisah, dan tidak berpaut kepada apa-apa di dalam dunia. Oleh itu, para bhikkhu, seorang bhikkhu mendiami kāya di kāya. (1) Tambahan pula, bhikkhu, seorang bhikkhu, seolah-olah dia telah melihat mayat, yang dilepaskan tanah rumput, satu hari mati, atau dua hari mati atau tiga hari mati, bengkak, kebiruan dan festering, dia menganggap kya ini sangat: “Kya ini juga sifat sedemikian, ia akan menjadi seperti ini, dan tidak bebas daripada keadaan sedemikian. “
Oleh itu dia tinggal mengamati kya di kya secara dalaman, atau dia tinggal mengamati kyaya di kāya secara luaran, atau dia tinggal memerhatikan kaya di kyaya secara dalaman dan luaran; dia tetap mengamati samudaya fenomena di kāya, atau dia tinggal mengamati lulus jauh dari fenomena di kāya, atau dia tinggal mengamati samudaya dan lenyap fenomena di kāya; atau lain, [menyedari:] “ini kāya!” sati hadir di dalamnya, hanya sejauh ñāna dan semata-mata paṭissati, dia tinggal terpisah, dan tidak berpaut kepada apa-apa di dalam dunia. Oleh itu, para bhikkhu, seorang bhikkhu mendiami kāya di kāya.
(2) Tambahan pula, bhikkhu, seorang bhikkhu, seolah-olah dia telah melihat mayat, yang dilepaskan tanah yang dicukur, dimakan oleh gagak, dimakan oleh elang, menjadi dimakan oleh burung hantu, dimakan oleh penternak, dimakan oleh anjing, sedang dimakan oleh harimau, dimakan oleh panthers, dimakan oleh pelbagai jenis dari makhluk-makhluk, ia menganggap kya ini sangat: “Kāya ini juga seperti itu alam semula jadi, ia akan menjadi seperti ini, dan tidak bebas daripada itu keadaan. “ Oleh itu dia tinggal mengamati kya di kya secara dalaman, atau dia tinggal mengamati kyaya di kāya secara luaran, atau dia tinggal memerhatikan kaya di kyaya secara dalaman dan luaran; dia tetap mengamati s (3) Tambahan pula, bhikkhu, seorang bhikkhu, sama seperti jika dia melihat mayat yang mati, yang dilemparkan ke dalam tanah, a squeleton dengan daging dan darah, yang disatukan oleh tendon, dia menganggapnya ini sangat kāya: “Kāya ini juga adalah sifat semacam itu, ia akan menjadi seperti ini, dan tidak bebas dari keadaan sedemikian. “ amudaya fenomena di kāya, atau dia tinggal memerhatikan lulus jauh dari fenomena di kāya, atau dia tinggal mengamati samudaya dan lenyap fenomena di kāya; atau lain, [menyedari:] “ini kāya!” sati hadir di dalamnya, hanya sejauh ñāna dan semata-mata paṭissati, dia tinggal terpisah, dan tidak berpaut kepada apa-apa di dalam dunia. Oleh itu, para bhikkhu, seorang bhikkhu mendiami kāya di kāya. Oleh itu, dia tinggal mengamati kyaya di kyaya secara dalaman, atau dia tinggal mengamati kyaya di kāya secara luaran, atau dia tinggal mengamati kya di kyaya secara dalaman dan luaran; dia tinggal mengamati samudaya fenomena di kāya, atau dia mengamati fenomena yang hilang di kāya, atau dia mengamati samudaya dan meninggal dunia fenomena di kāya; atau sebaliknya, [menyedari:] “ini kāya!” sati hadir baginya, hanya sejauh āāna dan hanya paṭati, dia tinggal berkembar, dan tidak berpaut kepada apa pun di dunia. Oleh itu, bhikkhus, a bhikkhu mendiami kāya di kāya.
(4) Komen ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ ni · maṃsa · lohita · makkhitaṃ nhāru · sambandhaṃ, jadi imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘ti.
(4) Tambahan pula, bhikkhu, seorang bhikkhu, seolah-olah dia melihat mayat, membuangnya dalam a tanah liat, squeleton tanpa daging dan dioles darah bersama-sama dengan tendon, dia menganggap kya ini sangat: “Kya ini juga semacam itu, ia akan menjadi seperti ini, dan tidak bebas dari keadaan sedemikian. “
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati, vaya-dhamm · ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā hoti, yāvadeva āṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati, na ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Oleh itu dia tinggal mengamati kya di kya secara dalaman, atau dia tinggal mengamati kyaya di kāya secara luaran, atau dia tinggal memerhatikan kaya di kyaya secara dalaman dan luaran; dia tetap mengamati samudaya fenomena di kāya, atau dia tinggal mengamati lulus jauh dari fenomena di kāya, atau dia tinggal mengamati samudaya dan lenyap fenomena di kāya; atau lain, [menyedari:] “ini kāya!” sati hadir di dalamnya, hanya sejauh ñāna dan semata-mata paṭissati, dia tinggal terpisah, dan tidak berpaut kepada apa-apa di dalam dunia. Oleh itu, para bhikkhu, seorang bhikkhu mendiami kāya di kāya. (5) Komen ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ, jadi imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘ti.
(5) Tambahan pula, bhikkhu, seorang bhikkhu, sama seperti jika dia melihat mayat yang mati, yang dilemparkan ke dalam tanah, a squeleton tanpa daging dan darah, dipegang bersama oleh tendon, dia menganggap kya ini sangat: “Kya ini juga sifatnya, itu akan menjadi seperti ini, dan tidak bebas dari keadaan sedemikian. “
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati, vaya-dhamm · ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati, na ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Oleh itu, dia tinggal mengamati kyaya di kyaya secara dalaman, atau dia tinggal mengamati kyaya di kāya secara luaran, atau dia tinggal mengamati kya di kyaya secara dalaman dan luaran; dia tinggal mengamati samudaya fenomena di kāya, atau dia mengamati fenomena yang hilang di kāya, atau dia mengamati samudaya dan meninggal dunia fenomena di kāya; atau sebaliknya, [menyedari:] “ini kāya!” sati hadir baginya, hanya sejauh āāna dan hanya paṭati, dia tinggal berkembar, dan tidak berpaut kepada apa pun di dunia. Oleh itu, bhikkhus, a bhikkhu mendiami kāya di kāya. (6) Komen ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni disā vidisā vikkhittāni, aññena hatth · aṭṭhikaṃ aññena pād · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena jaṅgh · aṭṭhikaṃ aññena ūru · ṭṭhikaṃ aññena kaṭi · ṭṭhikaṃ aññena phāsuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena sīsakaṭāhaṃ, jadi imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘ti.
(6) Tambahan pula, bhikkhu, seorang bhikkhu, seolah-olah dia melihat mayat, membuangnya dalam a tanah, tulang yang terputus tersebar di sini dan di sana, di sini a tulang tangan, ada tulang kaki, di sini tulang pergelangan kaki, ada tulang belikat, di sini tulang paha, ada tulang pinggul, di sini tulang rusuk, ada tulang belakang, di sini tulang belakang, ada tulang leher, di sini tulang rahang, ada tulang gigi, atau di sana tengkorak, dia menganggap kya ini sangat: “Kya ini juga semacam itu, ia akan menjadi seperti ini, dan tidak bebas dari keadaan sedemikian. “
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati, vaya-dhamm · ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā hoti, yāvadeva āṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati, na ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Oleh itu dia tinggal mengamati kya di kya secara dalaman, atau dia tinggal mengamati kyaya di kāya secara luaran, atau dia tinggal memerhatikan kaya di kyaya secara dalaman dan luaran; dia tetap mengamati samudaya fenomena di kāya, atau dia tinggal mengamati lulus jauh dari fenomena di kāya, atau dia tinggal mengamati samudaya dan lenyap fenomena di kāya; atau lain, [menyedari:] “ini kāya!” sati hadir di dalamnya, hanya sejauh ñāna dan semata-mata paṭissati, dia tinggal terpisah, dan tidak berpaut kepada apa-apa di dalam dunia. Oleh itu, para bhikkhu, seorang bhikkhu mendiami kāya di kāya. (7) Komen ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, jadi imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’ ti.
(7) Komen ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, jadi imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’ ti.
(7) Tambahan lagi, para bhikkhu, seorang bhikkhu, seakan-akan dia melihat mayat yang mati, dilemparkan ke dalam tanah, tulang-tulang itu memerah seperti kerang, dia menganggap kya ini sangat: “Kya ini juga seperti itu sifatnya, ia akan menjadi seperti ini, dan tidak bebas daripada itu keadaan. “
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati, vaya-dhamm · ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā hoti, yāvadeva āṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Oleh itu dia tinggal mengamati kya di kya secara dalaman, atau dia tinggal mengamati kyaya di kāya secara luaran, atau dia tinggal memerhatikan kaya di kyaya secara dalaman dan luaran; dia tetap mengamati samudaya fenomena di kāya, atau dia tinggal mengamati lulus jauh dari fenomena di kāya, atau dia tinggal mengamati samudaya dan lenyap fenomena di kāya; atau lain, [menyedari:] “ini kāya!” sati hadir di dalamnya, hanya sejauh ñāna dan semata-mata paṭissati, dia tinggal terpisah, dan tidak berpaut kepada apa-apa di dalam dunia. Oleh itu, para bhikkhu, seorang bhikkhu mendiami kāya di kāya.
(8) Komen ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni puñja · kitāni terovassikāni, jadi imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’ ti.
(8) Tambahan lagi, para bhikkhu, seorang bhikkhu, seakan-akan dia melihat mayat mati, dilemparkan ke dalam tanah, mengangkat tulang ke atas tahun, dia menganggap kya ini sangat: “Kya ini juga seperti itu alam semula jadi, ia akan menjadi seperti ini, dan tidak bebas daripada itu keadaan. “
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati, vaya-dhamm · ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā hoti, yāvadeva āṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Oleh itu dia tinggal mengamati kya di kya secara dalaman, atau dia tinggal mengamati kyaya di kāya secara luaran, atau dia tinggal memerhatikan kaya di kyaya secara dalaman dan luaran; dia tetap mengamati samudaya fenomena di kāya, atau dia tinggal mengamati lulus jauh dari fenomena di kāya, atau dia tinggal mengamati samudaya dan lenyap fenomena di kāya; atau lain, [menyedari:] “ini kāya!” sati hadir di dalamnya, hanya sejauh ñāna dan semata-mata paṭissati, dia tinggal terpisah, dan tidak berpaut kepada apa-apa di dalam dunia. Oleh itu, para bhikkhu, seorang bhikkhu mendiami kāya di kāya. (9) Komen ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, jadi imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’ ti.
(9) Tambahan lagi, para bhikkhu, seorang bhikkhu, seakan-akan dia melihat mayat mati, dilemparkan ke dalam tanah, tulang busuk dikurangkan untuk bubuk, dia menganggap kya ini sangat: “Kya ini juga seperti itu alam semula jadi, ia akan menjadi seperti ini, dan tidak bebas daripada itu keadaan. “
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati, vaya-dhamm · ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā hoti, yāvadeva āṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Oleh itu dia tinggal mengamati kya di kya secara dalaman, atau dia tinggal mengamati kyaya di kāya secara luaran, atau dia tinggal memerhatikan kaya di kyaya secara dalaman dan luaran; dia tetap mengamati samudaya fenomena di kāya, atau dia tinggal mengamati lulus jauh dari fenomena di kāya, atau dia tinggal mengamati samudaya dan lenyap fenomena di kāya; atau lain, [menyedari:] “ini kāya!” sati hadir di dalamnya, hanya sejauh ñāna dan semata-mata paṭissati, dia tinggal terpisah, dan tidak berpaut kepada apa-apa di dalam dunia. Oleh itu, para bhikkhu, seorang bhikkhu mendiami kāya di kāya https://xemtop.com/post/how-to-tread-the-path-of-superconscious-meditation-5oNHIWbziSs.html youtube.com Jalan Kesedaran -The Satipatthana Sutta The Satipaṭṭhāna Sutta [1] (MN 10) (Sanskrit: Smṛtyupasthāna Sūtra स्मृत्युपस्थान सूत्र, Cina: …
Vinaya Piμaka https://www.youtube.com/watch…
Vinaya Piṭaka: Mahāvagga (~1st-2nd century) [Excerpt: The Evolution of
Ordination]Sutta Vibhaaga [two books containing rules for the bhikkhus
and bhikkhunis, outlining eight classes of offences]
(Five nik±yas, or collections)
The Sutta Piṭaka contains the essence of the Buddha’s teaching
regarding the Dhamma. It contains more than ten thousand suttas. It is
divided in five collections called Nikāyas (A multitude, assemblage; a
collection; a class, order, group; an association, fraternity,
congregation; a house, dwelling).
Dīgha Nikāya
[dīgha:long] The Dīgha Nikāya gathers 34 of the longest discourses
given by the Buddha. There are various hints that many of them are late
additions to the original corpus and of questionable authenticity.
“The Majjhima Nikaya, the Middle Length Discourses”
The Buddha teaches the bhikkhus seven methods for restraining and
abandoning the taints, the fundamental defilements that maintain bondage
to the round of birth and death.
https://www.youtube.com/watch?v=mfcteN91nnk Saṃyutta Nikāya
[samyutta: group] The Saṃyutta Nikāya gathers the suttas according to
their subject in 56 sub-groups called saṃyuttas. It contains more than
three thousand discourses of variable length, but generally relatively
short.
https://www.youtube.com/watch… Aṅguttara Nikāya
[aṅg: factor | uttara: additionnal] The Aṅguttara Nikāya is subdivized
in eleven sub-groups called nipātas, each of them gathering discourses
consisting of enumerations of one additional factor versus those of the
precedent nipāta. It contains thousands of suttas which are generally
short.
Khuddaka Nikāya [khuddha: short, small] The Khuddhaka
Nikāya short texts and is considered as been composed of two stratas:
Dhammapada, Udāna, Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā
and Jātaka form the ancient strata, while other books are late additions
and their authenticity is more questionable.
TEMA 2773 Div 12 Oct. 2018 PRACTICA BUDDHA VACANA per PEACE (PBVP) NO ES MATEIX (DGBM)
Flux estructurat de l’arbre de TIPITAKA
https://mail.google.com/mail/u/0/... Cançó Tripitaka
Flux estructurat de l’arbre de TIPITAKA
Vinaya Piμaka https://www.youtube.com/watch … Vinaya Piṭaka: Mahāvagga (~ 1er-II e segle) [Extracte: L’evolució de Ordenació] Sutta Vibhaaga [dos llibres que contenen regles per als bhikkhus i bhikkhunis, esbossant vuit classes de delictes]
https://www.youtube.com/watch?v=eWteUSs-8m4 Paper important de la dona en el budisme i les regles dels monjos -des del MN-44
(Cinc nics, o col·leccions) El Sutta Piṭaka conté l’essència de l’ensenyament del Buda sobre el Dhamma. Conté més de deu mil suttas. És dividit en cinc col·leccions anomenades Nikāyas (Una multitud, assemblea; a col · lecció; una classe, ordre, grup; una associació, fraternitat, congregació; una casa, habitatge).
https://www.youtube.com/watch?v=9exdLBS6Y7A&t=607s Pregunti a un monjo: el Tipitaka
https://www.youtube.com/watch …
Sutta Piμaka
https://www.youtube.com/watch … DN 01 The All Net of Views of I II
Dīgha Nikāya [dīgha: long] El Dīgha Nikāya recull 34 dels discursos més llargs donat pel Buda. Hi ha diversos consells que molts d’ells arriben tard addicions al corpus original i d’autenticitat qüestionable.
https://www.youtube.com/watch …
“El Majjhima Nikaya, els discursos de la longitud mitjana”
El Buda ensenya als bhikkhus set mètodes per a la restricció i l’abandonament de les tints, les deficiències fonamentals que mantenen l’esclavitud a la ronda de naixement i mort.
https://www.youtube.com/watch?v=mfcteN91nnk Saṃyutta Nikāya [samyutta: grup] El Saṃyutta Nikāya recull les suttas segons el seu tema en 56 subgrups anomenats saṃyuttas. Conté més que tres mil discursos de longitud variable, però generalment relativament curt.
https://www.youtube.com/watch … Aṅguttara Nikāya [aṅg: factor | uttara: additionalnal] The Aṅguttara Nikāya està subdividida en onze subgrups anomenats nipātas, cadascun d’ells recollint discursos que consisteix en enumeracions d’un factor addicional versus el de la precedent nipāta. Conté milers de suttas que són generalment curt.
Khuddaka Nikāya [khuddha: curta, petita] The Khuddhaka Els textos curts de Nikāya es consideren compostos de dues estrates: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā i Jātaka formen els antics estrats, mentre que altres llibres són addicions tardanes i la seva autenticitat és més qüestionable.
https://www.youtube.com/watch?v=Vv_mtv94_WUhttps://mail.google.com/mail/u/0/...
Cançó Tripitaka
Classical Cebuano-Cebuano clàssic
Sugilanon sa klasiko
ITEM 2773 Div 12 Okt. 2018 PRACTICE BUDDHA VACANA FOR PEACE (PBVP) DILI KAAYO (DGBM)
Gitukod nga dagan sa kahoy sa MATANG
https://mail.google.com/mail/u/0/ … Tripitaka song
Gitukod nga dagan sa kahoy sa MATANG
Vinaya Piμaka https://www.youtube.com/watch … Vinaya Piṭaka: Mahāvagga (~ 1st to 2nd century) [Extract: Ang ebolusyon sa Paghan-ay] Sutta Vibhaaga [duha ka libro nga adunay mga lagda alang sa bhikkus i bhikkhunis, nga naglatid sa walo ka matang sa mga krimen]
https://www.youtube.com/watch?v=eWteUSs-8m4 Importante papel de las mujeres sa el Budismo ug las reglas de los monjes - desde el MN-44
(Lima nics o koleksyon) Ang Sutta Piṭaka naglangkob sa diwa sa pagtulon-an sa Buddha mahitungod sa Dhamma. Naglangkob kini sa kapin sa napulo ka libo nga sutta. Mao ba gibahin sa lima ka koleksyon nga gitawag ug Nikāyas (usa ka panon sa katawhan, katilingban; pagkolekta; sa klase, han-ay, grupo; usa ka asosasyon, panag-igsoonay, kongregasyon; usa ka balay, pabalay).
https://www.youtube.com/watch?v=9exdLBS6Y7A&t=607s Pangutan-a ang usa ka monghe: ang Tipitaka
https://www.youtube.com/watch …
Ubos sa Piμaka
https://www.youtube.com/watch … DN 01 Ang Tanang Pula sa Pagtan-aw sa II
Dīgha Nikāya [dgha: taas] Si Dīgha Nikāya mikolekta sa 34 sa pinakataas nga mga pakigpulong nga gihatag sa Buddha. Adunay ubay-ubay nga mga tip nga daghan kanila ang naulahi pagdugang ngadto sa orihinal nga corpus ug kaduhaduhaan nga pagkatinuod.
https://www.youtube.com/watch …
“Majjhima Nikaya, ang mga pakigpulong sa average length”
Ang Buddha nagtudlo sa mga bhikkhuus nga pito ka mga pamaagi alang sa pagdili ug ang pagsalikway sa mga tina, ang mga sukaranan nga mga kakulangan nga nagpadayon sa pagpangulipon ngadto sa hugna sa pagkatawo ug kamatayon.
https://www.youtube.com/watch?v=mfcteN91nnk Saṃyutta Nikāya [samyutta: grupo] Saṃyutta Nikāya nangolekta sa mga sutta sumala sa Ang hilisgutan niini sa 56 nga mga subgroup nga gitawag sa saṃyuttas. Naglangkob kini labaw pa kay sa Tulo ka libo nga mga pakigpulong nga nagkalainlain ang gitas-on, apan sa kasagaran medyo mubo
https://www.youtube.com/watch … Aṅguttara Nikāya [aṅg: factor | uttara: additionalnal] Ang Aṅguttara Nikāya gibahin Sa napulo’g usa ka mga subgroup nga gitawag ug nipātas, ang matag usa kanila nagkolekta sa mga pakigpulong nga naglangkob sa mga pagsaysay sa usa ka dugang nga butang batok sa sa Nauna nga nipta Naglangkob kini sa libu-libong suttas nga kasagaran mubo
Khuddaka Nikāya [khuddha: mubo, gamay] Ang Khuddhaka Ang mubo nga mga teksto sa Nikāya gikonsiderar nga mga compound sa duha ka strata: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā ug Jātaka mao ang porma sa daan nga sapin, samtang ang uban nga mga basahon mga ulahing pagdugang ug ang pagkatinuod niini mas pangutana.
https://www.youtube.com/watch?v=Vv_mtv94_WU
https://mail.google.com/mail/u/0/ … Tripitaka song
http://SupremeMasterTV.com
• BMD1098; Aired on 16 Sep 2009 This episode features the sage
teachings of the Buddha in the holy Tipitaka,…
Classical Chichewa Chichewa chachikale
ITEM 2773 Div 12 Oct. 2018 KUCHITA BUDDHA VACANA YA CHIKONDI (PBVP) SINAYAMBA (DGBM)
Mtengo wa TYPES umayenda bwino
https://mail.google.com/mail/u/0/ … Nyimbo ya Tripitaka
Mtengo wa TYPES umayenda bwino
Vinaya Piμaka https://www.youtube.com/watch … Vinaya Piṭaka: Mahāvagga (~ 1st mpaka 2nd century) [Kuchokera: Kusinthika kwa Kusankha] Sutta Vibhaaga [mabuku awiri omwe ali ndi malamulo a bhikkhus i bhikkhunis, kufotokoza mitundu eyiti ya milandu]
https://www.youtube.com/watch?v=eWteUSs-8m4 Papels de las mujeres yofunika kwambiri pa mapulogalamu ena - kuyambira MN-44
(Zina zisanu kapena zokopa) Sutta Piṭaka ili ndi chiyambi cha chiphunzitso cha Buddha za Dhamma. Lili ndi suttas zikwi khumi. Ndi Anagawidwa m’magulu asanu omwe amatchedwa Nikāyas (khamu, msonkhano; a kusonkhanitsa; kusukulu, dongosolo, gulu; chiyanjano, ubale, mpingo; nyumba, nyumba).
https://www.youtube.com/watch?v=9exdLBS6Y7A&t=607s Funsani mulungu: Tipitaka
https://www.youtube.com/watch …
Pansi pa Piμaka
https://www.youtube.com/watch … DN 01 Zonse za Net Views za II
Dīgha Nikāya [dgha: yaitali] Dīgha Nikāya amasonkhanitsa zolankhula zoposa 34 woperekedwa ndi Buddha. Pali ziphuphu zambiri zomwe ambiri a iwo amabwera mochedwa zowonjezera ku chiyambi choyambirira ndi chodziwika chokayikitsa.
https://www.youtube.com/watch …
“Majjhima Nikaya, kulankhula kwa nthawi yaitali”
Buddha amaphunzitsa bhikkhus njira zisanu ndi ziwiri zoletsedwa kuchoka kwa dyes, zofooka zazikulu zomwe zimakhala ukapolo mpaka kuzungulira kubadwa ndi imfa.
https://www.youtube.com/watch?v=mfcteN91nnk Saṃyutta Nikāya [samyutta: gulu] Saṃyutta Nikāya amasonkhanitsa suttas molingana ndi Nkhani yake mu 56 magulu ang’onoang’ono otchedwa saṃyuttas. Lili ndi zambiri kuposa Maulendo zikwi zitatu za kutalika, koma ambiri zochepa
https://www.youtube.com/watch … Aṅguttara Nikāya [alembag: factor | uttara: zoonjezera] Aṅguttara Nikāya yagawidwa Mu magulu khumi ndi limodzi omwe amatchedwa nipātas, aliyense wa iwo akukamba nkhani zomwe zili ndi ndondomeko za chinthu china chogwirizana ndi cha Nipta yapitayi Ili ndi zikwi za suttas zomwe kawirikawiri zimakhala zochepa
Khuddaka Nikāya [khuddha: ochepa, ochepa] The Khuddhaka Malembo ochepa a Nikāya amaonedwa ngati mankhwala ophatikiza awiri: Dhammapada, Udāna, Itivuttaka, Sutta Nipata, Theragāthā-Therīgāthā ndipo Jātaka amapanga chingwe chakale, pamene mabuku ena ali owonjezera mwamsanga ndipo zoona zake ndizokayikitsa.
https://www.youtube.com/watch?v=Vv_mtv94_WU
https://mail.google.com/mail/u/0/ … Nyimbo ya Tripitaka
Classical Chinese (Simplified)古典奇切瓦
https://www.youtube.com/watch?v=UdAT9C87cuI&t=904s Chinese Buddhism Music: 7 songs Dharmachakra Wheel of the Dharma Published on Feb 9, 2017 Buddhism Meditation Music: Welcome to Chinese Buddhism, please scroll down The Buddhist Tripitaka original music series 顯密經藏 原創音樂 1. Mind Bridge 心橋: 00:00 2. Neutral Mind 平常心: 10:39 3. Tears of Avalokiteśvara 觀音淚: 20:52 4. Follow Your Heart 隨緣: 30:47 5. Nirvana 涅槃: 40:34 6. Ultimate Bliss 極樂: 49:46 7. Praise of Badeng Rinpoche 巴登上師祈請文: 1:00:14
Diamond Sutra: New translation by Alex Johnson (English) 金剛經匯集本: Alex Johnson匯集 (英語) http://diamond-sutra.com/
Bibliography of translations from the Taishō Buddhist Canon (Mahayana Tripitaka) into Western Languages (Multilingual) 西語佛經 大正新脩大藏經 翻譯情況一覽 (多國語言) http://mbingenheimer.net/tools/bibls/…
https://www.youtube.com/watch?v=KuOOmGfebV8&t=108s 5 Funny Buddhist Suttas That Have a Great Message Mindah-Lee Kumar (The Enthusiastic Buddhist) Published on Mar 5, 2017
You wouldn’t expect the Buddha’s teachings to include anything funny
would you? I mean, we’re talking about the serious business of purifying
our mind and becoming enlightened. But occasionally I’ve come across
some Buddhist suttas that have surprised me and made me chuckle. In this
video, I share with you five suttas from the Pali Canon that I’ve found amusing and also have a great message.
“Gadrabha Sutta: The Donkey” (AN 3.81), translated from the Pali by
Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November
2013, http://www.accesstoinsight.org/tipita….
“Monks, it is just as if a donkey were following right after a herd of
cattle, saying, “I too am a cow! I too am a cow!” Its color is not that
of a cow, its voice is not that of a cow, its hoof is not that of a cow,
and yet it still keeps following right after the herd of cattle,
saying, “I too am a cow! I too am a cow!” In the same way, there is the
case where a certain monk follows right after the community of monks,
saying, “I too am a monk! I too am a monk!” He doesn’t have the other
monks’ desire for undertaking the training in heightened virtue, doesn’t
have their desire for undertaking the training in heightened mind
(concentration), doesn’t have their desire for undertaking the training
in heightened discernment, and yet he still keeps following right after
the community of monks, saying, “I too am a monk! I too am a monk!”
“So you should train yourselves: ‘Strong will be our desire for
undertaking the training in heightened virtue; strong will be our desire
for undertaking the training in heightened mind (concentration); strong
will be our desire for undertaking the training in heightened
discernment.’ That is how you should train yourselves.”
“Monks,
it is just as if a donkey were following right after a herd of cattle,
saying, “I too am a cow! I too am a cow!” Its color is not that of a
cow, its voice is not that of a cow, its hoof is not that of a cow, and
yet it still keeps following right after the herd of cattle, saying, “I
too am a…
“Sedaka Sutta: At Sedaka” (SN 47.19), translated from the Pali by
Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November
2013, http://www.accesstoinsight.org/tipita….
O Bhikkhus, One takes care of oneself by practicing mindfulness.
One takes care of others by practicing mindfulness.
Taking care of oneself, one takes care of others.
Taking care of others, one takes care of oneself.
How does one take care of others by taking care of oneself?
By practicing (mindfulness), (mental) cultivation and through many actions.
Thus, by taking care of oneself, one takes care of others.
And how does one take care of oneself by taking care of others?
Through patience, non-harming, loving kindness and sympathy.
Thus, O Bhikhus, One takes care of oneself by practicing mindfulness.
One takes care of others by practicing mindfulness.
Taking care of oneself, one takes care of others.
Taking care of others, one takes care of oneself.
– Sedaka Sutta (The Sutra about the Acrobats)
The Buddha illustrated this point to a group of disciples using the
example of two street-acrobats who walk over a bamboo pole. A man
balances and walks on a bamboo pole installed horizontally at a height. A
girl balances herself by standing on his shoulders. If each of them
were to take care of oneself at the cost of not caring for the other,
both will fall down. If each were to take care of the other at the cost
of not caring of one’s own balance, again, both will fall. The right way
for the two acrobats is to balance mindfully in such a way that, by
taking care of oneself, one takes care of the other, and by taking care
of the other, one takes care of oneself.
Often, people confuse that taking care of oneself and taking care of
others are contradictory and mutually exclusive. In fact, when firmly
established on the mindfulness of body (kaya), feelings (vedana),
thoughts (citta) and phenomena (dharma), taking care of oneself is the
way to take care of others, and taking care of others is the way to take
care of oneself.
Just taking care of oneself and ignoring the concerns of others, one
remains careless of the interdependence that brings one’s own safety.
That is not the correct way to place one’s mindfulness.
Likewise, taking care of others and ignoring one’s own state of mind,
one lacks the ability to take care of others. If we let ourselves be
swayed by emotions such as attachment and aversion with respect to
others, we remain handicapped in actually benefiting others. One would
be like a doctor who is unable to do a critical surgery on her own
daughter because of attachment.
Now, let us see how to correctly take care of oneself and others through proper placement of mindfulness.
How does one takes care of others by taking care of oneself?
By practising mindfulness, cultivating correct attitude of mind, and
through engaging in many meaningful actions. In that way, one not only
remains composed with mental peace and clarity, but also remains
responsive to the concerns of others and has the skills for that through
clear-mindedness.
How does one takes care of oneself by taking care of others?
By practising patience, non-harming, loving kindness and sympathy.
One remains mindful of one’s mental attitude and one’s actions of body,
speech and mind with respect to others. Doing this, one also remains
composed, peaceful, and light at heart.
Thus, by being mindful of one’s mental attitude, thoughts, speech and
actions, one simultaneously looks after oneself and others. By, neither
being self-obsessed nor being emotionally worked up about others, one
balances with the right attitude, right thought, right speech and right
action. Thus, one achieves welfare for oneself and others.
“Punna Sutta: To Punna” (SN 35.88), translated from the Pali by
Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 17 December
2013, http://www.accesstoinsight.org/tipita….
animated gifs of Puñña Sutta: To Pāli word of the day: Puñña
Translator’s note: In the following translation, the passage
in braces { } is contained in the Thai edition of the Pali canon, but
not in the PTS edition.
Then Ven. Punna went to the Blessed One and on
arrival, having bowed down to the Blessed One, sat to one side. As he
was sitting there he said to the Blessed One, “It would be good if the
Blessed One would teach me the Dhamma in brief so that, having heard the
Dhamma from the Blessed One, I might dwell alone in seclusion: heedful,
ardent, & resolute.”
“There are, Punna, forms cognizable via the eye — agreeable,
pleasing, charming, endearing, fostering desire, enticing. If a monk
relishes them, welcomes them, and remains fastened to them, then in him —
relishing them, welcoming them, and remaining fastened to them — there
arises delight. From the origination of delight, I tell you, comes the
origination of suffering and stress.
“There are sounds cognizable via the ear… aromas cognizable by the
nose… flavors cognizable via the tongue… tactile sensations
cognizable via the body…
“There are ideas cognizable via the intellect — agreeable, pleasing,
charming, endearing, fostering desire, enticing. If a monk relishes
them, welcomes them, and remains fastened to them, then in him —
relishing them, welcoming them, and remaining fastened to them — there
arises delight. From the origination of delight, I tell you, comes the
origination of suffering and stress.
“There are forms cognizable via the eye — agreeable, pleasing,
charming, endearing, fostering desire, enticing. If a monk does not
relish them, welcome them, or remain fastened to them, then in him — not
relishing them, not welcoming them, not remaining fastened to them —
there arises no delight. From the cessation of delight, I tell you,
comes the cessation of suffering and stress.
“There are sounds cognizable via the ear… aromas cognizable by the
nose… flavors cognizable via the tongue… tactile sensations
cognizable via the body…
“There are ideas cognizable via the intellect — agreeable, pleasing,
charming, endearing, fostering desire, enticing. If a monk does not
relish them, welcome them, or remain fastened to them, then in him — not
relishing them, not welcoming them, not remaining fastened to them —
there arises no delight. From the cessation of delight, I tell you,
comes the cessation of suffering and stress. {By this means, Punna, you
are not far from this doctrine and discipline.”
When this was said, a certain monk said to the Blessed One, “Here is
where I am ill at ease, lord, for I don’t discern, as they actually are
present, the origination, the passing away, the allure, the drawback,
and the escape from the six spheres of contact.”
“Then what do you think, monk. Do you regard that ‘The eye is not mine. It is not my self. It is not what I am’?”
“Yes, lord.”
“Very good, monk. When it is well-seen by you with right discernment
that ‘The eye is not mine. It is not my self. It is not what I am,’ then
the first sphere of contact will be abandoned by you, for the sake of
no further becoming in the future.
“Do you regard that ‘The ear is not mine… The nose is not mine… The tongue is not mine… The body is not mine…
“Do you regard that ‘The intellect is not mine. It is not my self. It is not what I am’?”
“Yes, lord.”
“Very good, monk. When it is well-seen by you with right discernment
that ‘The intellect is not mine. It is not my self. It is not what I
am,’ then the sixth sphere of contact will be abandoned by you, for the
sake of no further becoming in the future.}
“Well then, Punna. Now that I have instructed you with a brief instruction, in which country are you going to live?”
“Lord, there is a country called Sunaparanta. I am going to live there.”
“Punna, the Sunaparanta people are fierce. They are rough. If they insult and ridicule you, what will you think?”
“If they insult and ridicule me, I will think, ‘These Sunaparanta
people are civilized, very civilized, in that they don’t hit me with
their hands.’ That is what I will think, O Blessed One. That is what I
will think, O One Well-gone.”
“But if they hit you with their hands, what will you think?”
“…I will think, ‘These Sunaparanta people are civilized, very civilized, in that they don’t hit me with a clod.’…”
“But if they hit you with a clod…?”
“…I will think, ‘These Sunaparanta people are civilized, very civilized, in that they don’t hit me with a stick.’…”
“But if they hit you with a stick…?”
“…I will think, ‘These Sunaparanta people are civilized, very civilized, in that they don’t hit me with a knife.’…”
“But if they hit you with a knife…?”
“…I will think, ‘These Sunaparanta people are civilized, very
civilized, in that they don’t take my life with a sharp knife.’…”
“But if they take your life with a sharp knife…?”
“If they take my life with a sharp knife, I will think, ‘There are
disciples of the Blessed One who — horrified, humiliated, and disgusted
by the body and by life — have sought for an assassin, but here I have
met my assassin without searching for him.’ [1] That is what I will think, O Blessed One. That is what I will think, O One Well-gone.”
“Good, Punna, very good. Possessing such calm and self-control you
are fit to dwell among the Sunaparantans. Now it is time to do as you
see fit.”
Then Ven. Punna, delighting and rejoicing in the
Blessed One’s words, rising from his seat, bowed down to the Blessed One
and left, keeping him on his right side. Setting his dwelling in order
and taking his robe and bowl, he set out for the Sunaparanta country
and, after wandering stage by stage, he arrived there. There he lived.
During that Rains retreat he established 500 male and 500 female lay
followers in the practice, while he realized the three knowledges and
then attained total (final) Unbinding.
Then a large number of monks went to the Blessed One
and on arrival, having bowed down to him, sat to one side. As they were
sitting there, they said to him, “Lord, the clansman named Punna, whom
the Blessed One instructed with a brief instruction, has died. What is
his destination? What is his future state?”
“Monks, the clansman Punna was wise. He practiced the Dhamma in
accordance with the Dhamma and did not pester me with issues related to
the Dhamma. The clansman Punna is totally unbound.”
In the origin story to Parajika 3 (see The Buddhist Monastic Code),
a group of monks search for an assassin after becoming disgusted with
their bodies when taking the unattractiveness of the body as their
meditation theme. The Buddha, on learning of this, convenes the
remaining monks and recommends that if they find such unskillful,
aversive attitudes arising in their meditation, they should switch to
the breath as their theme. Thus — contrary to some interpretations of
this discourse — it seems unlikely that Punna is here extolling the act
of searching for an assassin as a skillful approach toward death.
Instead, the gist of his statement is that if he died under the
circumstances described here, death would have found him without his
having sought for it through aversion. This would parallel the attitude
toward death that the Theragatha frequently attributes to arahants:
I don’t delight in death,
don’t delight in living.
I await my time
like a worker his wage.
I don’t delight in death,
don’t delight in living.
I await my time
mindful, alert.
This may not be life affirming in the American sense of the word, but
it does affirm that the arahants have awakened to a release that
transcends life and death. And that is the whole point of Dhamma
practice. If there were nothing more important than life, then life
itself would be pointless.
“Akkosa Sutta: Insult” (SN 7.2), translated from the Pali by Thanissaro
Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013, http://www.accesstoinsight.org/tipita….
I have heard that on one occasion the Blessed One was staying near
Rajagaha in the Bamboo Grove, the Squirrels’ Sanctuary. Then the brahman
Akkosaka[1] Bharadvaja heard that a brahman of the Bharadvaja clan had
gone forth from the home life into homelessness in the presence of the
Blessed One. Angered & displeased, he went to the Blessed One and,
on arrival, insulted & cursed him with rude, harsh words.
When this was said, the Blessed One said to him: “What do you think,
brahman: Do friends & colleagues, relatives & kinsmen come to
you as guests?”
“Yes, Master Gotama, sometimes friends & colleagues, relatives & kinsmen come to me as guests.”
“And what do you think: Do you serve them with staple & non-staple foods & delicacies?”
“Yes, sometimes I serve them with staple & non-staple foods & delicacies.”
“And if they don’t accept them, to whom do those foods belong?”
“If they don’t accept them, Master Gotama, those foods are all mine.”
“In the same way, brahman, that with which you have insulted me, who is
not insulting; that with which you have taunted me, who is not
taunting; that with which you have berated me, who is not berating: that
I don’t accept from you. It’s all yours, brahman. It’s all yours.
“Whoever returns insult to one who is insulting, returns taunts to one
who is taunting, returns a berating to one who is berating, is said to
be eating together, sharing company, with that person. But I am neither
eating together nor sharing your company, brahman. It’s all yours. It’s
all yours.”
“The king together with his court know this of Master
Gotama — ‘Gotama the contemplative is an arahant’ — and yet still
Master Gotama gets angry.”[2]
[The Buddha:] Whence is there anger for one free from anger, tamed, living in tune — one released through right knowing, calmed & Such.
You make things worse when you flare up at someone who’s angry. Whoever doesn’t flare up at someone who’s angry wins a battle hard to win.
You live for the good of both — your own, the other’s — when, knowing the other’s provoked, you mindfully grow calm.
When you work the cure of both — your own, the other’s — those who think you a fool know nothing of Dhamma.
When this was said, the brahman Akkosaka Bharadvaja said to the Blessed
One, “Magnificent, Master Gotama! Magnificent! Just as if he were to
place upright what was overturned, to reveal what was hidden, to show
the way to one who was lost, or to carry a lamp into the dark so that
those with eyes could see forms, in the same way has Master Gotama —
through many lines of reasoning — made the Dhamma clear. I go to the
Blessed One for refuge, to the Dhamma, & to the community of monks.
Let me obtain the going forth in Master Gotama’s presence, let me obtain
admission.”
Then the brahman Akkosaka Bharadvaja received the
going forth & the admission in the Blessed One’s presence. And not
long after his admission — dwelling alone, secluded, heedful, ardent,
& resolute — he in no long time reached & remained in the
supreme goal of the holy life, for which clansmen rightly go forth from
home into homelessness, knowing & realizing it for himself in the
here & now. He knew: “Birth is ended, the holy life fulfilled, the
task done. There is nothing further for the sake of this world.” And so
Ven. Bharadvaja became another one of the arahants. Note
1. = “Insulter.” 2.
Akkosaka thinks that the Buddha is cursing him — and thus angry —
when actually the Buddha is simply stating a fact in line with the law
of kamma.
I
have heard that on one occasion the Blessed One was staying near
Rajagaha in the Bamboo Grove, the Squirrels’ Sanctuary. Then the brahman
Akkosaka[1] Bharadvaja heard that a brahman of the Bharadvaja clan had
gone forth from the home life into homelessness in the presence of the
Blessed One. Anger…
https://www.youtube.com/watch?v=4wuTWM0HLeU SN 7.2 Akkosa Sutta - Insult MyanmarSutta Published on Jul 19, 2014 သန ၇.၂: အေကၠာသသုတ္ - ပုဏၰားတစ္ေယာက္ ရဟန္းျပဳသြားသည္ကို မေက်နပ္၍ ဆဲေရး ၿခိမ္းေျခာက္ေသာ အျခားပုဏၰား တစ္ေယာက္ကို ျမတ္စြာဘုရားက ဆုံးမေသာ သုတ္ျဖစ္သည္။ http://myanmarsutta.net/ Category Nonprofits & Activism
“Nanda Sutta: About Nanda” (Ud 3.2), translated from the Pali by
Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 August 2012, http://www.accesstoinsight.org/tipita…. Category Education
Prince
Nanda was the younger half-brother of the Buddha. He shared the same
father as the Buddha, King Śuddhodana, and his mother, Mahapajapati
Gotami, was the Buddha’s mother’s younger sister. en.wikipedia.org
I have heard that on one occasion the Blessed One was staying near
Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that
occasion Ven. Nanda — the Blessed One’s brother, son of his maternal
aunt — announced to a large number of monks: “I don’t enjoy leading the
holy life, my friends. I can’t keep up the holy life. Giving up the
training, I will return to the common life.”
Then a certain monk went to the Blessed One and, on arrival, having
bowed down to him, sat to one side. As he was sitting there, he told the
Blessed One: “Lord, Ven. Nanda — the Blessed One’s brother, son of his
maternal aunt — has announced to a large number of monks: ‘I don’t enjoy
leading the holy life, my friends. I can’t keep up the holy life.
Giving up the training, I will return to the common life.’”
Then the Blessed One told a certain monk, “Come, monk. In my name, call Nanda, saying, ‘The Teacher calls you, friend Nanda.’”
Responding, “As you say, lord,” to the Blessed One, the monk went to
Ven. Nanda, on arrival he said, “The Teacher calls you, friend Nanda.”
Responding, “As you say, my friend,” to the monk, Ven. Nanda went to
the Blessed One and, on arrival, having bowed down to him, sat to one
side. As he was sitting there, the Blessed One said to him, “Is it true,
Nanda, that you have announced to a large number of monks: ‘I don’t
enjoy leading the holy life, my friends. I can’t keep up the holy life.
Giving up the training, I will return to the common life’?”
“Yes, lord.”
“But why, Nanda, don’t you enjoy leading the holy life? Why can’t you
keep up the holy life? Why, giving up the training, will you return to
the common life?”
“Lord, as I was leaving home, a Sakyan girl — the envy of the
countryside — glanced up at me, with her hair half-combed, and said,
‘Hurry back, master.’ Recollecting that, I don’t enjoy leading the holy
life. I can’t keep up the holy life. Giving up the training, I will
return to the common life.”
Then, taking Ven. Nanda by the arm — as a strong man might flex his
extended arm or extend his flexed arm — the Blessed One disappeared from
Jeta’s Grove and reappeared among the devas of the heaven of the
Thirty-three [Tāvatiṃsa]. Now on that occasion about 500 dove-footed
nymphs had come to wait upon Sakka, the ruler of the devas. The Blessed
One said to Ven. Nanda, “Nanda, do you see these 500 dove-footed
nymphs?”
“Yes, lord.”
“What do you think, Nanda? Which is lovelier, better looking, more
charming: the Sakyan girl, the envy of the countryside, or these 500
dove-footed nymphs?”
“Lord, compared to these 500 dove-footed nymphs, the Sakyan girl, the
envy of the countryside, is like a cauterized monkey with its ears
& nose cut off. She doesn’t count. She’s not even a small fraction.
There’s no comparison. The 500 dove-footed nymphs are lovelier, better
looking, more charming.”
“Then take joy, Nanda. Take joy! I am your guarantor for getting 500 dove-footed nymphs.”
“If the Blessed One is my guarantor for getting 500 dove-footed
nymphs, I will enjoy leading the holy life under the Blessed One.”
Then, taking Ven. Nanda by the arm — as a strong man might flex his
extended arm or extend his flexed arm — the Blessed One disappeared from
among the devas of the heaven of the Thirty-three and reappeared at
Jeta’s Grove. The monks heard, “They say that Ven. Nanda — the Blessed
One’s brother, son of his maternal aunt — is leading the holy life for
the sake of nymphs. They say that the Blessed One is his guarantor for
getting 500 dove-footed nymphs.”
Then the monks who were companions of Ven. Nanda went around
addressing him as they would a hired hand & a person who had been
bought: “Venerable Nanda, they say, has been hired. Venerable Nanda,
they say, has been bought.[1] He’s leading the holy life for the sake of nymphs. The Blessed One is his guarantor for getting 500 dove-footed nymphs.”
Then Ven. Nanda — humiliated, ashamed, & disgusted that the monks
who were his companions were addressing him as they would a hired hand
& a person who had been bought — went to dwell alone, secluded,
heedful, ardent, & resolute. He in no long time entered &
remained in the supreme goal of the holy life for which clansmen rightly
go forth from home into homelessness, knowing & realizing it for
himself right in the here-&-now. He knew, “Birth is ended, the holy
life fulfilled, the task done. There is nothing further for the sake of
this world.” And thus Ven. Nanda became another one of the arahants.
Then a certain devatā, in the far extreme of the night, her extreme
radiance lighting up the entirety of Jeta’s Grove, approached the
Blessed One. On arrival, having bowed down to him, she stood to one
side. As she was standing there, she said to the Blessed One, “Lord,
Ven. Nanda — the Blessed One’s brother, son of his maternal aunt —
through the ending of the effluents, has entered & remains in the
effluent-free awareness-release & discernment-release, directly
knowing & realizing them for himself right in the here-&-now.”
And within the Blessed One, the knowledge arose: “Nanda, through the
ending of the effluents, has entered & remains in the effluent-free
awareness-release & discernment-release, directly knowing &
realizing them for himself right in the here-&-now.”
Then, when the night had passed, Ven. Nanda went to the Blessed One
and, on arrival, having bowed down to him, sat to one side. As he was
sitting there, he said to the Blessed One, “Lord, about the Blessed
One’s being my guarantor for getting 500 dove-footed nymphs: I hereby
release the Blessed One from that promise.”
“Nanda, having comprehended your awareness with my own awareness, I
realized that ‘Nanda, through the ending of the effluents, has entered
& remains in the effluent-free awareness-release &
discernment-release, directly knowing & realizing them for himself
right in the here-&-now.’ And a devatā informed me that ‘Ven. Nanda,
through the ending of the effluents, has entered & remains in the
effluent-free awareness-release & discernment-release, directly
knowing & realizing them for himself right in the here-&-now.’
When your mind, through lack of clinging, was released from the
effluents, I was thereby released from that promise.”
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
In whom the mire of sensuality is crossed over,[2]
the thorn of sensuality crushed,
the ending of delusion reached:
He doesn’t quiver
from pleasures & pains
: a monk.
The monks here address Ven. Nanda as “āyasmant.” According to DN 16,
they did not normally address one another in this formal way while the
Buddha was still alive. Thus there is an element of sarcasm in the way
they use the term here.
Reading yassa tiṇṇo kāmapaṅko with the Thai edition. The Burmese, Sri Lankan, and PTS editions read, yassa nittiṇṇo paṅko: “In whom the mire is crossed over.” The parallel passage in the Udānavarga (32.2) essentially agrees with this latter version.
Traditionally
the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so;
certainly the Buddha taught a large number of practices that lead to
Awakeness. This web page attempts to catalogue those found in the Pali
Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections:
The
discourses of Buddha are divided into 84,000, as to separate addresses.
The division includes all that was spoken by Buddha.”I received from
Buddha,” said Ananda, “82,000 Khandas, and from the priests 2000; these
are 84,000 Khandas maintained by me.” They are divided into 275,250, as
to the stanzas of the original text, and into 361,550, as to the
stanzas of the commentary. All the discourses including both those of
Buddha and those of the commentator, are divided into 2,547 banawaras,
containing 737,000 stanzas, and 29,368,000 separate letters.
http://www.buddha-vacana.org/
BuddhaSasana-The Home of Pali
Buddha Vacana — The words of the Buddha — 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
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Rendering
exact translation as a lesson of this University in one’s mother tongue
to this Google Translation https://translate.google.com and propagation
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Bliss as a Final Goal. Analytic Insight-Net - FREE Online Analytic
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through http://sarvajan.ambedkar.org in 105 CLASSICAL LANGUAGES
https://www.youtube.com/watch?v=IxCDUurBDr8&t=8s Ajahn Brahmali explains, the pali word anicca is usually translated in english as “Impermanence” Ajahn Brahmali explains, the pali word anicca is usually translated in english as “Impermanence” Dhamma Talk BSWA Published on Apr 26, 2016 Impermanence | by Ajahn Brahmali
As Ajahn Brahmali explains, the pali word anicca is usually translated
in english as “impermanence”, in can also mean unreliable or
uncertainty. These english words can all describe this concept of
‘anicca’, which is central to the Buddhist teaching, that ALL phenomena
are anicca. Whilst this may seem obvious to many, to really see the
truth of the full extent of anicca in our lives is very difficult. To
really understand anicca is to be free of all attachment and suffering. Category People & Blogs
This
website is dedicated to those who wish to understand better the words
of the Buddha by learning the basics of Pali language, but who don’t
have much time available for it. The idea is that if their purpose is
merely to get enabled to read the Pali texts and have a fair feeling of
understanding them, even if that understanding does not cover all the
minute details of grammatical rules, they don’t really need to spend
much time struggling with a discouraging learning of tedious grammatical
theory involving such things as numerous declensions and conjugations.
In
that case, it is enough to limit themselves to simply learn the meaning
of the most important Pali words, because the repeated experience of
reading provides an empirical and intuitive understanding of the most
common sentence structures. They are thus enabled to become autodidacts,
choosing the time, duration, frequency, contents and depth of their own
study.
Their understanding of the Buddha Vacana will become much
more precise as they effortlessly learn and memorize the words and the
important formulae that are fundamental in the Buddha’s teaching, by
ways of regular reading. Their learning and the inspiration they get
from it will grow deeper as their receptivity to the messages of the
Teacher will improve.
Disclaimer: This website is created by an
autodidact and is meant for autodidacts. The webmaster has not followed
any official Pali course and there is no claim that all the information
presented here is totally free from errors. Those who want academic
precision may consider joining a formal Pali course. In case the readers
notice any mistake, the webmaster will be grateful if they report it
via the mailbox mentioned under ‘Contact’.
Sutta Piṭaka -Digha Nikāya
DN 9 - Poṭṭhapāda Sutta {excerpt} — The questions of Poṭṭhapāda —
Poṭṭhapāda asks various questions reagrding the nature of Saññā. Note: plain texts
http://www.buddha-vacana.org/suttapitaka.html Sutta Piṭaka — The basket of discourses — [ sutta: discourse ]
The
Sutta Piṭaka contains the essence of the Buddha’s teaching regarding
the Dhamma. It contains more than ten thousand suttas. It is divided in
five collections called Nikāyas.
Dīgha Nikāya [dīgha:
long] The Dīgha Nikāya gathers 34 of the longest discourses given by the
Buddha. There are various hints that many of them are late additions to
the original corpus and of questionable authenticity. Majjhima Nikāya
[majjhima: medium] The Majjhima Nikāya gathers 152 discourses of the
Buddha of intermediate length, dealing with diverse matters. Saṃyutta Nikāya
[samyutta: group] The Saṃyutta Nikāya gathers the suttas according to
their subject in 56 sub-groups called saṃyuttas. It contains more than
three thousand discourses of variable length, but generally relatively
short. Aṅguttara Nikāya
[aṅg: factor | uttara:
additionnal] The Aṅguttara Nikāya is subdivized in eleven sub-groups
called nipātas, each of them gathering discourses consisting of
enumerations of one additional factor versus those of the precedent
nipāta. It contains thousands of suttas which are generally short.
Khuddaka Nikāya
[khuddha: short, small] The Khuddhaka Nikāya short texts and is
considered as been composed of two stratas: Dhammapada, Udāna,
Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā and Jātaka form the
ancient strata, while other books are late additions and their
authenticity is more questionable.
http://www.buddha-vacana.org/formulae.html
Pali Formulae
The
view on which this work is based is that the passages of the suttas
which are reported to be the most often repeated by the Buddha in all
the four Nikāyas can be taken as indicating what he considered as being
the most worthy of interest in his teaching, and at the same time as
what represents with most accuracy his actual words. Eight of them are
expounded in the Gaṇaka-Moggallāna Sutta (MN 107) and described as the
Sekha Paṭipadā or Path for one under Training, which practically leads
the neophyte all the way to the fourth jhāna.
Sekha Paṭipadā - The Path for one under Training
Twelve
formulae that define step by step the main practices prescribed by the
Buddha. It is of fundamental importance for anyone wishing to progress
successfully, because it contains the instructions that will enable the
meditator to set up the indispensable conditions for an efficient
practice.
Ānāpānassati - Awareness of the Breath The
practice of ānāpānassati is highly recommended by the Buddha for all
kinds of wholesome purposes and here you can understand quite precisely
the instructions he gives. Anussati - The Recollections Here we have the standard description of the Buddha (≈140 occ.), the Dhamma (≈90 occ.) and the Sangha (≈45 occ.). Appamāṇā Cetovimutti - The boundless liberations of the mind
The Buddha often praises the practice of the four appamāṇā cetovimutti,
which are reputed for bringing protection against dangers and for being
a way leading to Brahmaloka. Arahatta - Arahantship This is the stock formula by which the attainment of arahantship is described in the suttas. Ariya Sīlakkhandha - The noble aggregate of virtue Various rules to be followed by bhikkhus. Arūpajjhānā - The Formless Jhānas
Here are the stock formulae describing the absorptions of samādhi
beyond the fourth jhāna, which are referred to in late Pali litterature
as arūpajjhānas. Āsavānaṃ Khayañāṇa - Knowledge of the destruction of the āsavas Knowledge of the destruction of the āsavas: arahantship. Bhojane Mattaññutā - Moderation in food Moderation in food: knowing the proper amount to eat. Cattāro Jhānā - The four jhānas The four jhānas: having a pleasant abiding. Indriyesu Guttadvāratā - Surveillance at the entrance of sense faculties Guard at the entrance of sense faculties: sense restraint. Jāgariyaṃ Anuyoga - Dedication to wakefulness Dedication to wakefulness: day and night. Kammassakomhi - I am my own kamma
This formula explicits one of the foundation stones of the Buddha’s
teaching: a subjective version of the law of cause and effect. Nīvaraṇānaṃ Pahāna - Removal of hindrances Removal of the hindrances: overcoming obstructing mental states. Pabbajjā - The going forth The going forth: how one decides to renounce the world. Pubbenivāsānussatiñāṇa - Knowledge of the recollection of former living places Knowledge of the recollection of former living places: remembering one’s past lives. Satipaṭṭhāna - Presence of Awareness These are the formulae by which the Buddha defines in brief what the four satipaṭṭhānas are (≈33 occ.). Satisampajañña - Mindfulness and thorough understanding Mindfulness and thorough understanding: an uninterrupted practice. Satta saddhammā - Seven good qualities
Seven fundamental qualities that have to be mastered by the trainee in
order to be successful. Four of these qualities appear also among the
five spiritual indriyas and the five balas. Sattānaṃ Cutūpapātañāṇa - Knowledge of the rebirth of diceased beings Knowledge of the rebirth of diceased beings. Sīlasampatti - Accomplishment in virtue Accomplishment in virtue: a careful observance of the Pātimokkha rules. Vivitta Senāsanena Bhajana - Resorting to secluded dwellings
The choice of a proper place and the adoption of the proper physical
and mental posture is another sine qua non condition of successful
practice. Bodhi leaf
http://www.buddha-vacana.org/patimokkha.html
Pātimokkha — The Bhikkhu’s guidelines —
These
are the 227 guidelines that every bhikkhu must learn by heart in Pali
language in order to be able to recite them. Here a semantic analysis of
each guideline will (hopefully) be provided.
Pārājika 1
Should any bhikkhu — participating in the training and livelihood of
the bhikkhus, without having renounced the training, without having
declared his weakness — engage in sexual intercourse, even with a female
animal, he is defeated and no longer in affiliation.
Should any
bhikkhu — participating in the training and livelihood of the bhikkhus,
without having renounced the training, without having declared his
weakness — engage in sexual intercourse, even with a female animal, he
is defeated and no longer in affiliation.
yo pana bhikkhu Should any bhikkhu bhikkhūnaṃ sikkhā·s·ājīva·samāpanno participating in the training and livelihood of the bhikkhus, sikkhaṃ a·paccakkhāya without having renounced the training, du·b·balyaṃ an·āvi·katvā without having declared his weakness methunaṃ dhammaṃ paṭiseveyya engage in sexual intercourse, antamaso tiracchāna·gatāya·pi, even with a female animal, pārājiko hoti a·saṃvāso. he is defeated and no longer in affiliation.
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Dīgha Nikāya
Majjhima Nikāya
Saṃyutta Nikāya
Aṅguttara Nikāya
http://www.buddha-vacana.org/sutta/digha.html Tree Dīgha Nikāya — The long discourses — [ dīgha: long ]
The Dīgha Nikāya gathers 34 of the longest discourses supposedly given by the Buddha.
Poṭṭhapāda Sutta (DN 9) {excerpt} - enhanced translation Poṭṭhapāda asks various questions reagrding the nature of Saññā. Mahāparinibbāna Sutta (DN 16) {excerpts} - word by word
This sutta gathers various instructions the Buddha gave for the sake of
his followers after his passing away, which makes it be a very
important set of instructions for us nowadays. Mahāsatipaṭṭhāna Sutta (DN 22) - word by word This sutta is widely considered as a fundamental reference for meditation practice.
——————oooOooo——————
http://www.buddha-vacana.org/sutta/majjhima.html Tree>> Sutta Piṭaka
Majjhima Nikāya — The discourses of medium length — [ majjhima: medium ]
The Majjhima Nikāya gathers 152 discourses of the Buddha of intermediate length, dealing with diverse matters.
Sabbāsava Sutta (MN 2) - enhanced translation Very interesting sutta, where the different ways by which the āsavas, fermentating defilements of the mind, are dispelled. Bhayabherava Sutta (MN 4) - enhanced translation What would it take to live in solitude in the wilderness, completely free from fear? The Buddha explains. Vattha Sutta (MN 7) {excerpt} - enhanced translation
We find here a rather standard list of sixteen defilements (upakkilesa)
of the mind, and an explanation of a mechanism by which one gets these
‘confirmed confidences’ in the Buddha, the Dhamma and the Sangha that
are factors of stream-entry. Mahādukkhakkhandha Sutta (MN 13) - enhanced translation
On the assāda (allure), ādīnava (drawback) and nissaraṇa (emancipation)
of kāma (sensuality), rūpa (form) and vedanā (feeling). A lot of very
useful matter to ponder over. Cūḷahatthipadopama Sutta (MN 27) - enhanced translation
The Buddha explains how the fact that he is actually an enlightened
being must be taken on faith or as a conjecture until a certain stage is
reached, and that any claim of such a knowledge without that
realization is be worthless. Mahāvedalla Sutta (MN 43) {excerpt} - word by word
Sāriputta answers various interesting questions asked by āyasmā
Mahākoṭṭhika, and in this excerpt, he explains that Vedanā, Saññā and
Viññāṇa are not clearly delineated but deeply interwoven. Cūḷavedalla Sutta (MN 44) {excerpt} - enhanced translation
The bhikkhuni Dhammadinnā answers a series of interesting questions
asked by Visākha. Among other things, she gives the 20-fold definition
of sakkāyadiṭṭhi. Sekha Sutta (MN 53) - enhanced translation
The Buddha asks Ānanda to expound the Sekha Paṭipadā, of which he gives a
surprising version, from which Satisampajañña and Nīvaraṇānaṃ Pahāna
are curiously replaced by a series of seven ‘good qualities’, and which
is illustrated by a telling simile. Potaliya Sutta (MN 54) - enhanced translation A series of seven standard similes to explain the drawbacks and dangers of giving in to sensuality. Bahuvedanīya Sutta (MN 59) {excerpt} - word by word
In this short excerpt, the Buddha defines the five kāmaguṇās and makes
an important comparison with another type of pleasure. Kīṭāgiri Sutta (MN 70) {excerpt} - enhanced translation This sutta contains a definition of dhammānusārī and saddhānusārī. Bāhitikā Sutta (MN 88) {excerpt} - enhanced translation
The King Pasenadi of Kosala is eager to understand what is recommended
or not by wise ascetics and brahmans, and he asks series of questions to
Ānanda which allow us a better grasp of the meaning of the words kusala
(wholesome) and akusala (unwholesome). Ānāpānassati Sutta (MN 118) - word by word
The famous sutta about the practice of ānāpānassati, and how it leads
to the practice of the four satipaṭṭhānas and subsquently to the
fulfillment of the seven bojjhaṅgas. Saḷāyatanavibhaṅga Sutta (MN 137) {excerpt} - enhanced translation
In this deep and very interesting sutta, the Buddha defines among other
things what are the investigations of pleasant, unpleasant and neutral
mental feelings, and also defines the expression found in the standard
description of the Buddha: ‘anuttaro purisadammasārathī’. Indriyabhāvanā Sutta (MN 152) - word by word
This sutta offers three approaches to the practice of sense restraint,
that contain additional instructions complementing the Indriyesu
Guttadvāratā formulae.
——————oooOooo——————
http://www.buddha-vacana.org/sutta/samyutta.html
Tree >> Sutta Piṭaka Saṃyutta Nikāya — The classified discourses — [ saṃyutta: group ]
The
discourses of the Saṃyutta Nikāya are divided according to their theme
in 56 saṃyuttas, which are themselves grouped in five vaggas.
Vibhaṅga Sutta (SN 12.2) - word by word A detailed explanation of paṭicca samuppāda, with a definition of each of the twelve links. Cetanā Sutta (SN 12.38) - enhanced translation Here the Buddha explains how cetanā, together with pondering and anusaya, act as a basis for viññāṇa. Upādāna Sutta (SN 12.52) - enhanced translation
This is a very enlightening lesson that reveals by which psychological
mechanism one gives in to craving, and explains how it can be easily
replaced by wholesome considerations to get rid of it. Puttamaṃsūpama Sutta (SN 12.63) - enhanced translation The Buddha offers here four impressing and inspiring similes to explain how the four āhāras should be regarded. Sanidāna Sutta (SN 14.12) - enhanced translation
A wonderful explanation of how perceptions turn into actions, further
enlightened by the simile of the blazing torch. Remain diligently
mindful to dispel unwholesome thoughts! Āṇi Sutta (SN 20.7) - word by word
A very important thing is reminded to us by the Buddha: for our own
benefit as well as for the benfit of the generations yet to come, we
must give most importance to his own actual words, and not so much to
whoever else pretends nowadays or has pretended in the past to be a
proper (Dhamma) teacher. Samādhi Sutta (SN 22.5) - word by word
The Buddha exhorts his followers to develop concentration so that they
can practice insight into the arising and passing away of the five
aggregates, after which he defines what he means by arising and passing
away of the aggregates, in terms of dependent origination. Paṭisallāṇa Sutta (SN 22.6) - without translation
The Buddha exhorts his followers to practice seclusion so that they can
practice insight into the arising and passing away of the five
aggregates, after which he defines what he means by arising and passing
away of the aggregates, in terms of dependent origination. Upādāparitassanā Sutta (SN 22.8) - word by word The arising and cessation of suffering takes place in the five aggregates. Nandikkhaya Sutta (SN 22.51) - word by word How to operate the destruction of delight. Anattalakkhana Sutta (SN 22.59) - word by word In this very famous sutta, the Buddha expounds for the first time his teaching on anatta. Khajjanīya Sutta (SN 22.79) {excerpt} - word by word This sutta provides a succinct definition of the five khandhas. Suddhika Sutta (SN 29.1) - enhanced translation The different types of nāgas. Suddhika Sutta (SN 30.1) - enhanced translation The different types of supaṇṇas (aka garudas). Suddhika Sutta (SN 31.1) - enhanced translation The different types of gandhabba devas. Suddhika Sutta (SN 32.1) - enhanced translation The different types of cloud devas. Samāpattimūlakaṭhiti Sutta (SN 34.11) - enhanced translation Attaining concentration vs maintaining concentration. Pubbesambodha Sutta (SN 35.13) - word by word
The Buddha defines what he means by allure, drawback and emancipation
in the case of the internal sense spheres, and then declares that his
awakening was nothing more nor less than understanding them. Abhinanda Sutta (SN 35.20) - word by word There is no escape for whoever delights in sense objects. Migajāla Sutta (SN 35.46) - enhanced translation
Why is true solitude so hard to find? The Buddha explains why, no
matter where you go, your most annoying companions always tag along. Sabbupādānapariññā Sutta (SN 35.60) - word by word
The Buddha, while expounding the complete understanding of all
attachment, gives a deep and yet very clear explanation: contact arises
on the basis of three phenomena. Migajāla Sutta Sutta (SN 35.64) {excerpt} - word by word
Some neophytes (and we may often count ourselves among them) sometimes
want to believe that it is possible to delight in sensual pleasures
without giving rise to attachment nor suffering. The Buddha teaches
Migajāla that this is downright impossible. Adantāgutta Sutta (SN 35.94) - word by word
Here is one of those advises which are so easy to understand with the
intellect, yet so difficult to understand at deeper levels because our
wrong views constantly interfere in the process. Therefore we need to
get it repeated often, even though that may seem boring to some. Pamādavihārī Sutta (SN 35.97) - word by word What makes the difference between one who lives with negligence and one who lives with vigilance. Sakkapañhā Sutta Sutta (SN 35.118) - word by word
The Buddha gives a rather simple answer to Sakka’s question: what is
the reason why some people attain the final goal while others don’t? Rūpārāma Sutta (SN 35.137) - word by word
The Buddha explains for us once more, in yet another way, the cause and
the cessation of suffering. It takes place right in the middle of what
we keep doing all day and all night. Aniccanibbānasappāya Sutta (SN 35.147) - word by word
Here are hardcore vipassanā instructions dealing with the perception of
impermanence for advanced meditators who are looking forward to
attaining Nibbāna. Ajjhattānattahetu Sutta (SN 35.142) - word by word
How investigating the causes for the arising of the sense organs, in
which the characteristic of nonself may be easier to understand, allows a
transfer of this understanding to their case. Samudda Sutta (SN 35.229) - enhanced translation What the ocean in the discipline of the noble ones is. Beware not to sink in it! Pahāna Sutta (SN 36.3) - enhanced translation The relation between the three types of vedanā and three of the anusayas. Daṭṭhabba Sutta (SN 36.5) - enhanced translation How the three types of vedanā (feelings) should be seen. Salla Sutta (SN 36.6) - enhanced translation
When shot by the arrow of physical pain, an unwise person makes matters
worse by piling mental anguish on top of it, just as if he had been
shot by two arrows. A wise person feels the sting of one arrow alone. Anicca Sutta (SN 36.9) - enhanced translation
Seven characteristics of vedanā (feelings), which are also applicable
to the other four khandhas (SN 22.21) and each of the twelve links of
paṭicca·samuppāda (SN 12.20). Phassamūlaka Sutta (SN 36.10) - word by word The three types of feelings are rooted in three types of contacts. Aṭṭhasata Sutta (SN 36.22) - enhanced translation
The Buddha expounds vedanās in seven different ways, analysing them
into two, three, five, six, eighteen, thirty six or one hundred and
eight categories. Nirāmisa Sutta (SN 36.31) {excerpt} - word by word
We can understand here that pīti, though being often listed as a
bojjhaṅga, can also sometimes be akusala. This passage also includes a
definition of the five kāmaguṇā. Dhammavādīpañhā Sutta (SN 38.3) - enhanced translation Who professes the Dhamma in the world (dhamma·vādī)? Who practices well (su·p·paṭipanna)? Who is faring well (su·gata)? Dukkara Sutta (SN 39.16) - enhanced translation What is difficult to do in this Teaching and Discipline? Vibhaṅga Sutta (SN 45.8) - word by word Here the Buddha defines precisely each factor of the eightfold noble path. Āgantuka Sutta (SN 45.159) - enhanced translation
How the Noble Path works with the abhiññā pertaining to various dhammas
as a guest-house welcoming various kinds of visitors. Kusala Sutta (SN 46.32) - word by word All that is advantageous unite in one thing. Āhāra Sutta (SN 46.51) - enhanced translation
The Buddha describes how we can either “feed” or “starve” the
hindrances and the factors of enlightenment according to how we apply
our attention. Saṅgārava Sutta (SN 46.55) {excerpt} - enhanced translation
A beautiful series of similes to explain how the five nīvaraṇas
(hindrances) affect the purity of the mind and its ability to perceive
the reality as it is. Sati Sutta (SN 47.35) - word by word In this sutta, the Buddha reminds the bhikkhus to be satos and sampajānos, and then defines these two terms. Vibhaṅga Sutta (SN 47.40) - word by word The satipaṭṭhānas taught in short. Daṭṭhabba Sutta (SN 48.8) - enhanced translation Each of the five spiritual indriyas is said to be seen in a fourfold dhamma. Saṃkhitta Sutta (SN 48.14) - enhanced translation Fulfilling them is all we have to do, and this is the measure of our liberation. Vibhaṅga Sutta (SN 48.38) - enhanced translation Here the Buddha defines the five sensitive indriyas. Uppaṭipāṭika Sutta (SN 48.40) - enhanced translation
This sutta draws an interesting parallel between the cessation of the
feeling faculties and the successive attainments of jhānas. Sāketa Sutta (SN 48.43) {excerpt} - enhanced translation
In this sutta, the Buddha states that the balas and the indriyas can be
considered as one and the same thing or as two different things. Patiṭṭhita Sutta (SN 48.56) - enhanced translation There is one mental state through which all the five spiritual faculties are perfected. Bīja Sutta (SN 49.24) - enhanced translation A beautiful simile that illustrates how fundamental virtue is for the practice of the four right strivings. Gantha Sutta (SN 50.102) - enhanced translation
This sutta is based on the interesting list of the four ‘bodily knots’,
and promotes the development of the five spiritual strengths. Viraddha Sutta (SN 51.2) - enhanced translation Whoever neglects these neglects the noble path. Chandasamādhi Sutta (SN 51.13) - enhanced translation This sutta explains clearly the meaning of the formulae describing the practice of the iddhi·pādas. Samaṇabrāhmaṇa Sutta (SN 51.17) - enhanced translation
Wether in the past, in the future or at present, whoever wields
supernormal powers has developped and assiduously practiced four things. Vidhā Sutta (SN 53.36) - enhanced translation
The jhānas are recommended to get rid of the three types of conceit,
which are related to comparing oneself with others. It makes it plain
that if there is any hierarchy in the Sangha, it is only for practical
purposes, and it is not to be taken as being representative of any
reality. It is not quite clear whether this is one sutta repeating 16
times the same thing, or 16 suttas grouped together, or 4 suttas
containing each 4 repetitions. Padīpopama Sutta (SN 54.8) - word by word
Here the Buddha explains ānāpānassati and recommands it for various
purposes: from abandoning gross impurities, through developing all the
eight jhānas. Saraṇānisakka Sutta (SN 55.24) - enhanced translation
In this interesting discourse, the Buddha states that one does not even
have to have gained strong confidence in the Buddha, Dhamma and Sangha
to become a stream-winner at the time of death. Mahānāma Sutta (SN 55.37) - enhanced translation What it means to be a lay lay disciple, endowed with virtue, conviction, generosity and discernment. Aṅga Sutta (SN 55.50) - word by word The four sotāpattiyaṅgas (factors for stream-entry). Samādhi Sutta (SN 56.1) - word by word
The Buddha exhorts the bhikkhus to practice samādhi, for it leads to
understanding the four noble truths in their true nature. Paṭisallāna Sutta (SN 56.2) - word by word
The Buddha exhorts the bhikkhus to practice paṭisallāna, for it leads
to understanding the four noble truths in their true nature. Dhammacakkappavattana Sutta (SN 56.11) - word by word
This is certainly the most famous sutta in the Pali litterature. The
Buddha expounds the four ariya-saccas for the first time. Saṅkāsanā Sutta (SN 56.19) - enhanced translation
The teaching of the four noble truths, however boring it may seem to
the wandering mind, is actually very deep and the mind could spend the
whole time investigating it. Siṃsapāvana Sutta (SN 56.31) - word by word
The famous sutta where the Buddha states that he has no interest in any
teachings which are not immediately connected with attaining the goal. Daṇḍa Sutta (SN 56.33) - enhanced translation The telling simile of the stick.
——————oooOooo——————
http://www.buddha-vacana.org/sutta/anguttara.html Tree>> Sutta Piṭaka Aṅguttara Nikāya — The discourses of one additional factor — [ aṅg: factor | uttara: additional ]
The
Aṅguttara Nikāya contains thousands of short discourses, which have the
particularity to be structured as enumerations. It is divided into
eleven sections, the first dealing with enumerations of one item, the
second with those of two items etc. The Buddha, having never made use of
writing, asked his listeners to be attentive and to memorize his
instructions. In order to make his words as clear as possible and to
facilitate this memorization, he often presented his teaching in the
form of enumerations.
Rūpādi Vagga (AN 1.1-10) - word by word There are five types of sense objects that overpower the mind of (most) human beings more than any others. Nīvaraṇappahāna Vagga (AN 1.11-20) - word by word The five dhammas that nourish most efficiently the five hindrances, and the five most effective ways to dispell them. Akammaniya Vagga (AN 1.21-30) - word by word Adanta Vagga (AN 1.31-40) - enhanced translation The mind can be our worst enemy or our best friend. Udakarahaka Suttas (AN 1.45 & 46) - enhanced translation The difference between a clear mind and a muddy one. Mudu Sutta (AN 1.47) - enhanced translation A simile for a mind that’s pliant. Lahuparivatta Sutta (AN 1.48) - enhanced translation The Buddha, normally so adept at finding similes, is here at a loss. Accharāsaṅghāta Peyyāla (AN 1.53-55) - word by word Practicing goodwill makes one worthy of gifts. Kusala Suttas (AN 1.56-73) - word by word What produces and what eliminates wholesome and unwholesome mental states. Pamāda Suttas (AN 1.58-59) - enhanced translation Nothing is so disadvantageous as this. Pamādādi Vagga (AN 1.81-97) - word by word The Buddha repetedly warns us against heedlessness. Kāyagatāsati Vagga (AN 1.563-574) {excerpts} - enhanced translation The Buddha speaks in high praise of the mindfulness directed to the body.
——————oooOooo——————
2. Duka Nipāta
Appaṭivāna Sutta (AN 2.5) - enhanced translation How we ought to train ourselves if we wish to reach awakening. Cariya Sutta (AN 2.9) - enhanced translation
What is it, after all, that guarantees harmony, politeness, honesty,
brotherhood in a word peace within a given society? The Buddha explains
here which are the two guardians of the world. Ekaṃsena Sutta (AN 2.18) - enhanced translation Here is one thing that the Buddha declares categorically. Vijjābhāgiya Sutta (AN 2.32) - word by word Here the Buddha relates Samatha with rāga and cetovimutti, and Vipassanā with avijjā and paññāvimutti.
——————oooOooo——————
3. Tika Nipāta
Kesamutti [aka Kālāmā] Sutta (AN 3.66) - word by word
In this famous sutta, the Buddha reminds us to ultimately trust only
our own direct experience of the reality, not what is declared by
others, even if they happen to be our ‘revered teacher’. Sāḷha Sutta (AN 3.67) - enhanced translation The advice given here is very similar to that given to the Kalamas. Aññatitthiya Sutta (AN 3.69) - enhanced translation
The three roots of the unwholesome are explained with their respectve
characteristic, the cause of their arising, and the way to bring about
their cessation. Uposatha Sutta (AN 3.71) - enhanced translation In this sutta, the Buddha defines how lay people should practice Uposatha and describes the different types of devas. Sīlabbata Sutta (AN 3.79) - enhanced translation Ānanda explains by which very simple creteria rites and rituals can be judged as beneficial or not. Samaṇa Sutta (AN 3.82) - enhanced translation Here are the three ascetics tasks of an ascetic. Vajjiputta Sutta (AN 3.85) - enhanced translation
A certain monk cannot train with so many rules. The Buddha explains him
how he can do without them, and it works out rather well. Sikkhattaya Sutta (AN 3.90) - word by word The Buddha defines the three trainings, i.e. adhisīlasikkhā, adhicittasikkhā and adhipaññāsikkhā. Accāyika Sutta (AN 3.93) - enhanced translation Three urgent tasks of an ascetic which are like three urgent tasks of a farmer. Sikkhattaya Sutta (AN 3.91) - word by word Here the Buddha gives an alternate definition of adhipaññāsikkhā. Paṃsudhovaka Sutta (AN 3.102) - few info·bubbles
In this sutta, the Buddha compares the removal of mental impurities
through the practice to the work of a goldsmith. It is particularly
interesting, because it provides a gradual exposition of the impurities
one has to deal with during the practice, which gives an useful
reference. Nimitta Sutta (AN 3.103) - few info·bubbles Do you
find yourself nodding off or becoming overly agitated during your
meditation practice? This is a very useful discourse for the meditators
who wish to balance the two corresponding spiritual faculties of effort
and concentration, together with equanimity. Many of us would benefit
substantially from applying properly these instructions. Ruṇṇa Sutta (AN 3.108) - word by word
Here the Buddha explains what is singing and dancing in the discipline
of the noble ones, and then gives his instrunction regarding laughing
and smiling. Atitti Sutta (AN 3.109) - enhanced translation Three wrong things, of which many are unfortunately fond, that can never bring about satiety. Nidāna Sutta (AN 3.112) - enhanced translation Six causes, three wholesome and three unwholesome, to the arising of kamma. Kammapatha Sutta (AN 3.164) - word by word It is demonstrated here that the view according to which there is nothing wrong in being non-vegetarian is erroneous.
——————oooOooo—————— 4. Catukka Nipāta
Yoga Sutta (AN 4.10) - enhanced translation What the Buddha means when he talks about yoga and yogakkhema (rest from the yoke). Padhāna Sutta (AN 4.13) - word by word In this sutta, the Buddha gives a definition of the sammappadhānas. Aparihāniya Sutta (AN 4.37) - enhanced translation Four simple practices that make one incapable of falling away, right in the presence of Nibbāna. Samādhibhāvanā Sutta (AN 4.41) - word by word
The four types of concentration that the Buddha commends. It is quite
obvious here that no clear distinction is made between samādhi and
paññā. Vipallāsa Sutta (AN 4.49) - word by word In this sutta, the Buddha describes the fourfold distortion of saññā, citta and diṭṭhi. Appamāda Sutta (AN 4.116) - simple translation Four instances in which one should practice with assiduity. Ārakkha Sutta (AN 4.117) - simple translation Four things to be undertaken with assiduity, mindfulness while protecting the mind. Mettā Sutta (AN 4.125) - enhanced translation
Here the Buddha explains what kind of rebirth one who thoroughly
practices the four Brahmavihāras can expect, and the great advantage of
being his disciple. Asubha Sutta (AN 4.163) - enhanced translation
The four ways of practicing, according to the type of practice chosen
and the intensity or weakness of strengths and spiritual factulties. Abhiññā Sutta (AN 4.254) - without translation
How the Noble Path works with the abhiññā pertaining to various dhammas
as a guest-house welcoming various kinds of visitors. Arañña Sutta (AN 4.262) - enhanced translation What sort of person is fit to live in the wilderness?
——————oooOooo——————
5. Pañcaka Nipāta
Vitthata Sutta (AN 5.2) - without translation
Here the Buddha defines in detail what he calls the five Sekha-balas
(strenghs of one in training). This sutta is easily understandable
without requiring a parallel translation, if you refer to the Satta
saddhammā Formulae as will be suggested in the text. The Pali-English
Dictionary is also available, just in case. Vitthata Sutta (AN 5.14) - word by word Here are defined the five balas. Samādhi Sutta (AN 5.27) - enhanced translation Five uplifting knowledges that occur to one who practices the boundless concentration. Akusalarāsi Sutta (AN 5.52) - enhanced translation Speaking rightly, what should be called ‘accumulation of demerit’? Abhiṇhapaccavekkhitabbaṭhāna Sutta (AN 5.57) {excerpt} - word by word How to consider one’s own kamma. Anāgatabhaya Sutta (AN 5.80) - enhanced translation
The Buddha reminds the monks that the practice of Dhamma should not be
put off for a later date, for there are no guarantees that the future
will provide any opportunities for practice. Sekha Sutta (AN 5.89) - without translation
The Buddha reminds us of five things that deteriorate the practice,
which for anyone wishing to progress in the training are nearly as
important to know about, remember and integrate into our lifestyles as
the knowledge of the five standard nīvaraṇas. Sekha Sutta (AN 5.90) - enhanced translation Five attitudes that lead to the deterioration of the practice. Sutadhara Sutta (AN 5.96) - enhanced translation Five qualities the lead one practicing mindfulness of breathing to liberation in no long time. Kathā Sutta (AN 5.97) - enhanced translation Five qualities the lead one practicing mindfulness of breathing to liberation in no long time. Āraññaka Sutta (AN 5.98) - enhanced translation Five qualities the lead one practicing mindfulness of breathing to liberation in no long time. Andhakavinda Sutta (AN 5.114) - enhanced translation Five things that the Buddha exhorted his newly ordained monks to do. Samayavimutta Sutta (AN 5.149) - without translation Five conditions under which one who has gained ‘occasional liberation’ will backslide. Samayavimutta Sutta (AN 5.150) - without translation Another set of five conditions under which one who has gained ‘occasional liberation’ will backslide. Vaṇijjā Sutta (AN 5.177) - enhanced translation The Buddha specifies here five trades which should not be carried on by his lay followers, among which the business of meat. Gihī Sutta (AN 5.179) - enhanced translation
In this sutta, the Buddha gives greater precision about the way in
which the four usual sotāpattiyaṅgas have to be internalized in order to
constitute the proper conditions for sotāpatti. Nissāraṇīya Sutta (AN 5.200) - enhanced translation This sutta declines five types of nissāraṇas. Yāgu Sutta (AN 5.207) - enhanced translation The Buddha gives five advantages of eating rice-gruel. Dantakaṭṭha Sutta (AN 5.208) - enhanced translation The Buddha gives five reasons to use a tooth-cleaner. Gītassara Sutta (AN 5.209) - word by word
This sutta has been largely overlooked by the various buddhist
traditions: the Buddha explains why he does not allow the bhikkhus to
perform any melodic chanting. Muṭṭhassati Sutta (AN 5.210) - enhanced translation The disadvantages of falling asleep without proper sati and sampajañña, and the respective advantages of doing so with them. Duccarita Sutta (AN 5.245) - enhanced translation Another sutta about the five dangers of duccarita and five advantages of sucarita. Sivathika Sutta (AN 5.249) - enhanced translation Five ways in which an ill-conducted person can be similar to a charnel ground where people throw dead bodies. Puggalappasāda Sutta (AN 5.250) - enhanced translation Here is a rare warning given by the Buddha about the dangers of placing confidence in anyone. Rāgassa abhiññāya Sutta (AN 5.303) - enhanced translation Five things to be practiced for the direct knowledge of rāga.
——————oooOooo——————
6. Chakka Nipāta
Bhaddaka Sutta (AN 6.14) - few info·bubbles
Sāriputta explains what makes the difference between a bhikkhu whose
death will be unauspicious and one whose death will be auspicious. Anutappiya Sutta (AN 6.15) - few info·bubbles
Sāriputta explains what makes the difference between a bhikkhu whose
death will be remorseful and one whose death will be remorseless. Maraṇassati Sutta (AN 6.20) - enhanced translation This sutta explains in detail how to practice the mindfulness of death. Sāmaka Sutta (AN 6.21) - few info·bubbles
Prompted by the intervention of a deva, the Buddha reveals the six
ageless ways by which bhikkhus deteriorate in kusala dhammas. Aparihāniya Sutta (AN 6.22) - few info·bubbles Six dhammas connected to non-deterioration. Another set of very useful dhammas for keen practitioners. Himavanta Sutta (AN 6.24) - enhanced translation Six qualities undowed with which a meditator would reportedly break into pieces the Himalayas. Anussatiṭṭhāna Sutta (AN 6.25) - enhanced translation This sutta defines what are the six subjects of recollection. Sekha Sutta (AN 6.31) - without translation The Buddha explains which are the six dhammas leading to the deterioration of a bhikkhu under training. Nāgita Sutta (AN 6.42) - enhanced translation
While dwelling in a forest grove, the Buddha speaks in praise of
modesty, contentment, unentanglement, and seclusion in the wilderness. Dhammika Sutta (AN 6.54) - plain texts
In this sutta, the word tathāgata is not used to designate the Buddha
but in the common sense, which allows us a better grasp of its meaning. Nibbedhika Sutta (AN 6.63) - plain texts
This sutta provides an interesting systematic analysis of Kāma, Vedanā,
Saññā, Āsavā, Kamma and Dukkha. Each of these terms is defined and then
described witht the pattern of the four ariya-saccas. Anavatthitā Sutta (AN 6.102) - enhanced translation Six rewards that should act as a motivation for establishing the perception of anicca. Atammaya Sutta (AN 6.104) - enhanced translation Six rewards that should act as a motivation for establishing the perception of anatta. Assāda Sutta (AN 6.112) - enhanced translation How to eradicate the view of enjoyment, the view of self, and wrong view in general. Dhammānupassī Sutta (AN 6.118) - word by word
It is worth having repeated the message given in this sutta: six habits
without abandoning which it is not possible to practice the
satipaṭṭhānas properly. Quite some cleaning may be advisable here.
——————oooOooo——————
7. Sattaka Nipāta
Anusaya Sutta (AN 7.11) - plain texts Here are listed the seven anusayas. Anusaya Sutta (AN 7.12) - enhanced translation On abandoning the seven anusaya (obsessions or latent tendencies). Saññā Sutta (AN 7.27) - enhanced translation Seven perceptions that lead to the long-term welfare of the bhikkhus and prevent their decline. Parihāni Sutta (AN 7.28) - enhanced translation Seven points on which a bhikkhu in training may decline or not. Parihāni Sutta (AN 7.29) - enhanced translation Seven points of behavior on which a lay follower may decline or not. Vipatti Sutta (AN 7.30) - enhanced translation Seven points of behavior on which a lay follower may meet his/her failure or success. Parābhava Sutta (AN 7.31) - enhanced translation Seven points of behavior on which a lay follower may meet his/her ruin or prosperity. Saññā Sutta (AN 7.49) - enhanced translation Seven inner reflections that are well worth pursuing. Nagaropama Sutta (AN 7.67) - plain texts with Pali Formulae
Here the Buddha uses an enlightening simile to explain how seven good
qualities that should be mastered by the trainee in order to be
successful work together to prevent the troops of Māra (ie. akusala
dhammas) from entering the fortress of the mind. Satthusāsana Sutta (AN 7.83) - word by word Here is a very concise sevenfold instruction to discriminate what is the Teaching of the Buddha from what is not.
——————oooOooo—————— 8. Aṭṭhaka Nipāta
Nanda Sutta (AN 8.9) {excerpt} - word by word
The Buddha describes how Nanda, though being prey to fierce sense
desire, practices throroughly in accordance to his instructions. This
sutta contains a definition of satisampajañña. Mahānāma Sutta (AN 8.25) {excerpt} - word by word Mahānāma asks the Buddha to define what is a lay follower and in what respect a lay follower is expected to be virtuous. Anuruddhamahāvitakka Sutta (AN 8.30) - few info·bubbles
Seven wise thoughts which are truly worth understanding and remembering
occur to ven. Anuruddha. The Buddha comes to him to teach him the
eighth, endowed with which he will attain arahantship. The Buddha then
explains in detail the meaning of those thoughts. Abhisanda Sutta (AN 8.39) - enhanced translation Here are eight ways in which all serious disciples of the Buddha create much merit for themselves. Duccaritavipāka Sutta (AN 8.40) - few info·bubbles This sutta describes the kind of suffering which one undergoes owing to the non observance of the main precepts. Saṅkhitta Sutta (AN 8.53) - word by word
The Buddha gives here to his former nurse eight criteria to
discriminate whether a given statement belongs to his teaching or not,
which may happen to be handy nowadays. Dīghajāṇu Sutta (AN 8.54) {excerpt} - plain texts Among other things, the Buddha defines in this sutta what he means by generosity. Vimokkha Sutta (AN 8.66) - enhanced translation An explanation of the eight vimokkhas (liberations). Parihāna Sutta (AN 8.79) - without translation The Buddha explains which are the eight dhammas leading to the deterioration of a bhikkhu under training.
——————oooOooo——————
9. Navaka Nipāta
Nāga Sutta (AN 9.40) - plain texts
This sutta, colored with subtle humor, explains how a bhikkhu of
heightened mind is comparable to a solitary elephant, both of whom are
usually called Nāga. Tapussa Sutta (AN 9.41) {excerpt} - plain texts Here saññā·vedayita·nirodha, the cessation of saññā and vedanā is presented as a ninth jhāna. Sikkhādubbalya Sutta (AN 9.63) - word by word What to do if one is not yet perfect in the five precepts. Nīvaraṇa Sutta (AN 9.64) - word by word How to remove the five hindrances.
——————oooOooo——————
10. Dasaka Nipāta
Saṃyojana Sutta (AN 10.13) - plain texts This very short sutta lists the ten saṃyojanas. Kasiṇa Sutta (AN 10.25) - word by word This is the standard description of the practice on the ten kasiṇas. Girimānanda Sutta (AN 10.60) - enhanced translation
In order to help Girimānanda recovering from a grave illness, the
Buddha gives a great teaching reviewing ten types of very useful
perceptions that can be developped. Kathāvatthu Sutta (AN 10.69) {excerpt} - plain texts The Buddha reminds the bhikkhus what they should not talk about and what they should talk about. Cunda Sutta (AN 10.176) - some info·bubbles
The buddha explains a deeper meaning of purity, in kāya, vācā and mana,
not in rites or rituals and demonstrates that the former underlies the
latter, whose inefficiency is made obvious.
——————oooOooo——————
11. Ekādasaka Nipāta
30/03/2555 Mettā Sutta (AN 11.15) - few info·bubbles Eleven good results that come out of the practice of mettā.
Note: Many of our articles have direct quotes from sources you can cite, within the Wikipedia article! This article doesn’t yet, but we’re working on it! See more info or our list of citable articles.
The Pāli Canon is the standard collection of scriptures in the TheravadaBuddhist tradition, as
preserved in the Pali
language.[1] It is
the only completely surviving early Buddhist canon, and one of
the first to be written down.[2] It was
composed in North India, and preserved orally until it was
committed to writing during the Fourth Buddhist
Council in Sri Lanka
in the 1st century BCE, approximately three hundred years
after the death of Shakyamuni.[3][4][5] The
Pali Canon was first printed in the nineteenth century[6], and is
now also available in electronic form and on the Internet.
The Pāli Canon falls into three general categories, called pitaka (piṭaka, basket) in Pali. Because of this,
the canon is traditionally known as the Tipitaka
(Tipiṭaka; three baskets). The
three pitakas are as follows:[7]
Vinaya
Pitaka, dealing with rules for monks and nuns
Sutta Pitaka,
discourses, mostly ascribed to the Buddha, but some to
disciples
The Vinaya Pitaka and the Sutta Pitaka are remarkably similar to
the works of other early Buddhist schools. The
Abhidhamma Pitaka however is a strictly Theravada collection, and
has little in common with the Abhidhamma works recognized by other
Buddhist schools[8].
The Canon is traditionally described by the Theravada as the Word of the Buddha
(Buddhavacana), though this is obviously not intended in a literal
sense, since it includes teachings by disciples.[9]
The traditional Theravadin (Mahaviharin) interpretation of the Pali
Canon is given in a series of commentaries covering nearly the whole
Canon, compiled by Buddhaghosa (fl. 4th–5th century CE) and later monks, mainly
on the basis of earlier materials now lost. Subcommentaries have been
written afterwards, commenting further on the Canon and its
commentaries. The traditional Theravadin interpretation is
summarized in Buddhaghosa’s Visuddhimagga.[10]
An official view is given by a spokesman for the Buddha Sasana
Council of Burma:[11] the
Canon contains everything needed to show the path to nirvana; the commentaries and
subcommentaries sometimes include much speculative matter, but are
faithful to its teachings and often give very illuminating
illustrations. In Sri Lanka and Thailand, “official” Buddhism has in large
part adopted the interpretations of Western scholars.[12]
Although the Canon has existed in written form for two
millennia, its earlier oral nature has not been forgotten in actual
Buddhist practice within the tradition: memorization and recitation
remain common. Among frequently recited texts are the Paritta. Even lay people
usually know at least a few short texts by heart and recite them
regularly; this is considered a form of meditation, at least if one
understands the meaning. Monks are of course expected to know quite
a bit more (see Dhammapada below for an example). A Burmese
monk named Vicittasara even learnt the entire Canon by heart for
the Sixth Council (again according
to the usual Theravada numbering).[13]
Recitation is in Pali as the ritual language.[14]
The relation of the scriptures to Buddhism as it actually exists
among ordinary monks and lay people is, as with other major
religious traditions, problematical: the evidence suggests that
only parts of the Canon ever enjoyed wide currency, and that
non-canonical works were sometimes very much more widely used; the
details varied from place to place.[15] Dr Rupert Gethin says
that the whole of Buddhist history may be regarded as a working out
of the implications of the early scriptures.[16]
Origins
According to a late part of the Pali Canon, the Buddha taught
the three pitakas.[17] It is
traditionally believed by Theravadins that most of the Pali Canon
originated from the Buddha and his immediate disciples. According
to the scriptures, a council was
held shortly after the
Buddha’s passing to collect and preserve his teachings. It was
recited orally from the 5th century BCE to the first century BCE, when it was written down.
The tradition holds that only a few later additions were made.
Much of the material in the Canon is not specifically
“Theravadin”, but is instead the collection of teachings that this
school preserved from the early, non-sectarian body of teachings.
According to Peter Harvey, it contains material which is at odds
with later Theravadin orthodoxy. He states that “the Theravadins,
then, may have added texts to the Canon for some time, but
they do not appear to have tampered with what they already had from
an earlier period.”[18] A
variety of factors suggest that the early Sri Lankan Buddhists
regarded canonical literature as such and transmitted it
conservatively.[19]
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Attribution according to
scholars
The views of scholars concerning the attribution of the Pali
Canon can be grouped into three categories:
Scholars have both supported and opposed the various existing
views.
1. Views
concerning attribution to the Buddha himself
Various scholars have voiced that some of the contents of the
Pali Canon (and its main teachings) can be attributed to Gautama
Buddha. Richard Gombrich thinks that the main
preachings of the Buddha (as in the Vinaya and Sutta Pitaka) probably go back to the
Buddha individually.[20] Some
scholars argue that the teachings are coherent and cogent, and must
be the work of a single genius: the Buddha himself, not a committee
of followers after his death.[21][22]
J.W. de Jong has stated that parts of the Pali Canon could very
well have been proclaimed by the Buddha, and subsequently
transmitted and developed by his disciples and, finally, codified
in fixed formulas.[23] A.
Wynne has said that the Pali Canon includes texts which go back to
the very beginning of Buddhism, which perhaps include the substance
of the Buddha’s teaching, and in some cases, maybe even his
words.[24]
A.K. Warder has stated that there is no evidence to suggest that
the shared teaching of the early schools was formulated by anyone
else than the Buddha and his immediate followers.[25]
Some scholars say that little or nothing goes back to the
Buddha.[26] Prof.
Ronald Davidson has little confidence that much, if any, of
surviving Buddhist scripture is actually the word of the historical
Buddha[27] Some
of these scholars argue that[28] some
passages contradict the main teachings, and that the Buddha must
have been consistent. Some believe only one of the variant
teachings can have been the teaching of the Buddha, and that if the
Buddha had taught the main teachings, contradictory teachings would
never have got in. Some believe that because of this, the Buddha
must have taught the divergent teachings, and that the main
teachings were elaborated by his followers after his death.
Most scholars do agree that there was a rough body of sacred
literature that a relatively early community maintained and
transmitted[29] Much
of the Pali Canon is found also in the scriptures of other early
schools of Buddhism, parts of whose versions are preserved, mainly
in Chinese. Many scholars have argued that this shared material can
be attributed to the period of Pre-sectarian Buddhism. This is
the period before the early
schools separated in about the fourth or third century BCE.
3. Views concerning
agnosticism
Some scholars see the Pali Canon as expanding and changing from
an unknown nucleus.[30]
Arguments given for an agnostic attitude include that the evidence
for the Buddha’s teachings dates from (long) after his death.
Some scholars have said that the application of text-critical
methods derived from Biblical criticism is invalidated by
the fact that the Bible was a written text while the Pali Canon was
oral.[31]
Some scholars have stated that it would be hypocritical to
assert that nothing can be said about the doctrine of earliest
Buddhism[32].
Dr Gregory Schopen,[33]
argues[34] that
it is not until the fifth to sixth centuries CE that we can know
anything definite about the contents of the Canon. This position
did not attract much support, and was criticized by A. Wynne.[35]
The Earliest books of the
Pali Canon
Different positions have been taken on what are the earliest
books of the Canon. The majority of Western scholars consider the
earliest identifiable stratum to be mainly prose works,[36] the
Vinaya (excluding the Parivara[37]) and
the first four nikayas of the Sutta Pitaka,[38] and
perhaps also some short verse works[39] such
as the Suttanipata.[40]
However, some scholars, particularly in Japan, maintain that the
Suttanipata is the earliest of all Buddhist scriptures, followed by
the Itivuttaka and Udana.[41]
However, some of the developments in teachings may only reflect
changes in teaching that the Buddha himself adopted, during the 45
years that the Buddha was teaching.[42]
Most of the above scholars would probably agree that their early
books include some later additions.[43] On
the other hand, some scholars have claimed[44] that
central aspects of late works are or may be much earlier.
According to the Sinhalese chronicles, the Pali Canon was
written down in the reign of King Vattagamini (Vaṭṭagāmiṇi) (1st century BCE) in Sri Lanka, at the Fourth Buddhist council. Most
scholars hold that little if anything was added to the Canon after
this,[45]
though Schopen questions this.
Texts and
translations
The climate of Theravada
countries is not conducive to the survival of manuscripts. Apart
from brief quotations in inscriptions and a two-page fragment from
the eighth or ninth century found in Nepal, the oldest manuscripts known are from late
in the fifteenth century,[46] and
there is not very much from before the eighteenth.[47]
The first complete printed edition of the Canon was published in
Burma in 1900, in 38 volumes.[48] The
following editions of the Pali text of the Canon are readily
available in the West:
Pali
Text Society edition, 1877–1927 (a few volumes subsequently
replaced by new editions), 57 volumes including indexes, individual
volumes also (for sale) separately.
The Pali scriptures and some Pali commentaries were digitized
as an MS-DOS/extended ASCII compatible database through cooperation
between the Dhammakaya
Foundation and the Pali Text Society in 1996 as PALITEXT
version 1.0: CD-ROM Database of the Entire Buddhist Pali Canon
ISBN 978-9748235875.[49] The
Dhammakaya Foundation are currently negotiating with the Pali Text
Society to make available an updated database which adds the
English translations and Windows/Unicode compatibility.
Thai edition, 1925–28, 45 volumes; more accurate than the PTS
edition, but with fewer variant readings;[50]
Sixth Council edition, Rangoon, 1954–56, 40
volumes; more accurate than the Thai edition, but with fewer
variant readings;[51]
electronic transcript by Vipassana Research Institute available online in searchable database free of charge, or
on CD-ROM (p&p only) from the Institute
Another transcript of this edition, produced under the
patronage of the Supreme Patriarch of Thailand, World Tipitaka
Edition, 2005, 40 volumes, published by the Dhamma Society Fund, claims to include the full
extent of changes made at the Sixth Council,
and therefore reflect the results of the council more accurately
than some existing Sixth Council editions. Available for viewing
online (registration required) at e-Tipiṭaka Quotation WebService.
Sinhalese (Buddha Jayanti) edition, 1957–?1993, 58 volumes
including parallel Sinhalese translations, searchable, free of
charge (not yet fully proofread.) Available at Journal of Buddhist Ethics
Transcript in BudhgayaNews Pali Canon.
In this version it is easy to search for individual words across
all 16,000+ pages at once and view the contexts in which they
appear.
No one edition has all the best readings, and scholars must
compare different editions.[52]
Translation: Pali Canon in English Translation, 1895- ,
in progress, 43 volumes so far, Pali Text Society, Bristol; for
details of these and other translations of individual books see the
separate articles. In 1994, the then President of the Pali Text
Society stated that most of these translations were
unsatisfactory.[53]
Another former President said in 2003 that most of the translations
were done very badly.[54] The
style of many translations from the Canon has been criticized[55] as “Buddhist Hybrid English”, a
term invented by Paul Griffiths for translations from Sanskrit. He
describes it as “deplorable”, “comprehensible only to the initiate,
written by and for Buddhologists”.[56]
The first category, the Vinaya Pitaka, is mostly concerned with
the rules of the sangha, both monks and nuns. The
rules are preceded by stories telling how the Buddha came to lay
them down, and followed by explanations and analysis. According to
the stories, the rules were devised on an ad hoc basis as the
Buddha encountered various behavioral problems or disputes among
his followers. This pitaka can be divided into three parts.
Suttavibhanga (-vibhaṅga) Commentary on the Patimokkha, a basic code
of rules for monks and nuns that is not as such included in the
Canon. The monks’ rules are dealt with first, followed by those of
the nuns’ rules not already covered.
Khandhaka Other
rules grouped by topic in 22 chapters.
Parivara (parivāra)
Analysis of the rules from various points of view.
The second category is the Sutta Pitaka (literally “basket of
threads”, or of “the well spoken”; Sanskrit: Sutra Pitaka,
following the former meaning) which consists primarily of accounts
of the Buddha’s teachings. The Sutta Pitaka has five subdivisions
or nikayas.
Digha Nikaya
(dīghanikāya) 34 long discourses.[58] Joy
Manné argues[59] that
this book was particularly intended to make converts, with its high
proportion of debates and devotional material.
Majjhima
Nikaya 152 medium-length discourses.[60]
Manné argues[61]
that this book was particularly intended to give a solid grounding
in the teaching to converts, with a high proportion of sermons and
consultations.
Samyutta
Nikaya (saṃyutta-) Thousands of short discourses
in fifty-odd groups by subject, person etc. Bhikkhu Bodhi, in
his translation, says this nikaya has the most detailed
explanations of doctrine.
Anguttara
Nikaya (aṅguttara-) Thousands of short discourses
arranged numerically from ones to elevens. It contains more
elementary teaching for ordinary people than the preceding
three.
Khuddaka
Nikaya A miscellaneous collection of works in prose or
verse.
The third category, the Abhidhamma Pitaka (literally
“beyond the dhamma”, “higher dhamma” or “special dhamma”, Sanskrit: Abhidharma Pitaka), is a collection of
texts which give a systematic philosophical description of the
nature of mind, matter and time. There are seven books in the
Abhidhamma Pitaka.
Dhammasangani (-saṅgaṇi or -saṅgaṇī) Enumeration, definition and
classification of dhammas
Vibhanga (vibhaṅga) Analysis of 18 topics by
various methods, including those of the Dhammasangani
Dhatukatha
(dhātukathā) Deals with interrelations between ideas from the
previous two books
Puggalapannatti (-paññatti)
Explanations of types of person, arranged numerically in lists from
ones to tens
Kathavatthu
(kathā-) Over 200 debates on points of doctrine
Yamaka Applies to 10
topics a procedure involving converse questions (e.g. Is X Y? Is Y
X?)
Patthana (paṭṭhāna) Analysis of 24 types of
condition[62]
The traditional position is that the Abhidhamma is the absolute
teaching, while the suttas are adapted to the hearer. Most scholars
describe the abhidhamma as an attempt to systematize the teachings
of the suttas: Harvey,[61]
Gethin.[63]
Cousins says that where the suttas think in terms of sequences or
processes the abhidhamma thinks in terms of specific events or
occasions.[64]
Comparison with other
Buddhist canons
The other two main canons in use at the present day are the
Tibetan Kangyur and the Chinese Buddhist Canon. The former is in
about a hundred volumes and includes versions of the Vinaya Pitaka
and the Dhammapada (the latter by the title Udanavarga)
and of parts of some other books. The standard modern edition of
the latter is the Taisho published in Japan, which is in a hundred much larger volumes.
It includes both canonical and non-canonical (including Chinese and
Japanese) literature and its arrangement does not clearly
distinguish the two. It includes versions of the Vinaya Pitaka, the
first four nikayas, the Dhammapada, the Itivuttaka and the
Milindapanha and of parts of some other books. These Chinese and
Tibetan versions are not usually translations of the Pali and
differ from it to varying extents, but are recognizably the “same”
works. On the other hand, the Chinese abhidharma books are
different works from the Pali Abhidhamma Pitaka, though they follow
a common methodology.
Looking at things from the other side, the bulk of the Chinese
and Tibetan canons consists of Mahayana sutras and tantras, which, apart from a few tantras,[65] have
no equivalent in the Pali Canon.
^
Harvey, Introduction to Buddhism, Cambridge University
Press, 1990, page 3.
^ If the language of the Pāli canon is north Indian in origin,
and without substantial Sinhalese additions, it is likely that the
canon was composed somewhere in north India before its introduction
to Sri Lanka How old is the Sutta Pitaka?, Alexander Wynne,
St. Johns’ College, 2003
^ Encyclopedia of Religion, Macmillan, New York, sv
Councils, Buddhist
^
A.K. Warder, Indian Buddhism, 3rd edn, page 307. American
Asiatic Association, Asia Society, Asia: Journal of the
American Asiatic Association, p724.
^
Bechert & Gombrich, The World of Buddhism, Thames & Hudson,
1984, page 293
^
Peter Harvey, The Selfless Mind. Curzon Press, 1995, page
9.
^
Alexander Wynne, The origin of Buddhist meditation.
Routledge, 2007, page 4.
^ I am saying that there was a person called the Buddha, that the
preachings probably go back to him individually… that we can
learn more about what he meant, and that he was saying some very
precise things. source: http://www.ordinarymind.net/Interviews/interview_jan2003.htm
^ While parts of the Pali Canon clearly originated after the time
of the Buddha, much must derive from his teaching. —An
introduction to Buddhism, Peter Harvey, 1990, p.3
^ the basic ideas of Buddhism found in the canonical writings
could very well have been proclaimed by him [the Buddha],
transmitted and developed by his disciples and, finally, codified
in fixed formulas. J.W. De Jong, 1993: The Beginnings of
Buddhism, in The Eastern Buddhist, vol. 26, no. 2, p. 25
^ If some of the material is so old, it might be possible to
establish what texts go back to the very beginning of Buddhism,
texts which perhaps include the substance of the Buddha’s teaching,
and in some cases, maybe even his words, How old is the
Suttapitaka? Alexander Wynne, St John’s College, 2003.
[www.ocbs.org/research/Wynne.pdf]
^
there is no evidence to suggest that it was formulated by anyone
else than the Buddha and his immediate followers. AK Warder, Indian
Buddhism, 1999, 3rd edition, inside flap.
^
Skorupski, Buddhist Forum, volume I, Heritage, Delhi/SOAS,
London,1990, page 5
^
Prof. Ronald Davidson states, “we have little confidence that much,
if any, of surviving Buddhist scripture is actually the word of the
historical Buddha’” Davidson, Ronald M. Indian Esoteric
Buddhism. pg 147. Columbia University Press, 2003. ISBN
0231126182.
^
see Journal of the International Association of Buddhist
Studies, vol 21, part 1, page 11 for some of this
^
Prof. Ronald Davidson states, “most scholars agree that there was a
rough body of sacred literature (disputed) that a relatively early
community (disputed) maintained and transmitted.” Davidson, Ronald
M. Indian Esoteric Buddhism. pg 147. Columbia University
Press, 2003. ISBN 0231126182.
^
an article in the Macmillan Encyclopedia of Buddhism
(2004), page 10
^ Buddhist Studies in Honour of Hammalawa Saddhatissa ed
Dhammapala, Gombrich & Norman, University of Jayawardenepura,
Nugegoda, Sri Lanka, 1984, pages 56, 67
^ It would be hypocritical to assert that nothing can be said
about the doctrine of earliest Buddhism … the basic ideas of
Buddhism found in the canonical writings could very well have been
proclaimed by him [the Buddha], transmitted and developed by his
disciples and, finally, codified in fixed formulas. J.W. De
Jong, 1993: The Beginnings of Buddhism, in The Eastern
Buddhist, vol. 26, no. 2, p. 25
^
Professor of Sanskrit, Tibetan, and Buddhist Studies at the
University of Texas at Austin
^ Bones, Stones, and Buddhist Monks, University of Hawai’i Press, 1997, page 24
(reprinted from Studien zur Indologie und Iranistik,
volume 10 (1985))
^ How old is the Suttapiṭaka? The relative value of textual and
epigraphical sources for the study of early Indian Buddhism -
Alexander Wynne, St John’s College, 2003. [1](pdf)
^
A. K. Warder, Introduction to Pali, 1963, Pali Text
Society, page viii
^
L. S. Cousins in Buddhist Studies in Honour of Hammalava
Saddhatissa, ed Dhammapala, Gombrich and Norman, University of
Jayewardenepura, 1984, page 56
^ The World of Buddhism, ed Bechert and Gombrich, Thames and
Hudson, London, 1984, page 78; Gethin, pages 42f
^
Gethin, The Buddha’s Path to Awakening, E. J. Brill,
Leiden, 1992
^
Nakamura, Indian Buddhism, Japan, 1980, reissued by
Motilal Banarsidass, Delhi, 1987, 1989, page 27
^ as the Buddha taught for 45 years, some signs of development in
teachings may only reflect changes during this period. - An
introduction to Buddhism, Peter Harvey, 1990, p.3
^
Bechert and Gombrich; Warder, Introduction to Path of
Discrimination, 1982, Pali Text Society, page xxix
^
Cousins, “Pali oral literature”, in Buddhist Studies, ed
Denwood and Piatigorski, Curzon Press, London, 1982/3; Harvey, page
83; Gethin, page 48; The Guide, Pali Text Society, page
xxvii
^
Harvey, page 3; Warder, Path of Discrimination, Pali Text
Society, pages xxxixf; Gethin, Path, page 8
^
Hinüber, Handbook of Pali Literature, Walter de Gruyter,
Berlin, 1996, page 5.
^
Günter Grönbold, Der buddhistische Kanon: eine
Bibliographie, Otto Harrassowitz, Wiesbaden, 1984, page 12; as
noted there and elsewhere, the 1893 Siamese edition was
incomplete
^
Mark Allon (1997) “An Assessment of the Dhammakaya CD-ROM: Palitext
Version 1.0.” Buddhist Studies (Bukkyō Kenkyū) 26: 109–29.
^
Warder, Introduction to Pali, 1963, PTS, page 382
^
Hamm in German Scholars on India, volume I, ed Cultural
Department of the German Embassy in India, pub Chowkhamba Sanskrit
Series Office, Varanasi, 1973, translated from Zeitschrift der
Deutschen Morgenländischen Gesellschaft, 1962
^ Memoirs of the Chuo Academic Research Institute, No. 23,
Dec. 1994, page 12, reprinted in Norman, Collected Papers,
volume VI, 1996, Pali Text Society, Bristol, page 80
^
Most notably, a version of the Atanatiya Sutta (from the Digha
Nikaya) is included in the tantra (Mikkyo, rgyud) divisions of the
Taisho and of the Cone, Derge, Lhasa, Lithang, Narthang and Peking
(Qianlong) editions of the Kangyur: Skilling, Mahasutras,
volume I, Parts I & II, 1997, Pali Text Society, Bristol, pages
84n, 553ff, 617ff.
It is common sense to know that any information that is in the
Internet is public property since it is the property of the users. No
body can have any control over the air, fire, water and the earth.
If your personal have to be kept secret then it should not be in the Internet in any form.
[Another Bombshell! Now, from Justice Srikrishna headed govt. appointed committee to look into Aadhaar, and other, data use and security.
《The public and private sector are collecting and using personal data
on an unprecedented scale. While data can be put to beneficial use,
unregulated and arbitrary use of data, especially personal data, raise
concerns relating to centralisation of databases, profiling of
individuals, increased surveillance and a consequent erosion of
individual autonomy,” the paper notes.》
Given the composition of the Committee, not much faith can be pinned on it. Nevertheless.]
Centre collecting, using personal info illegally, says govt committee
Chethan Kumar | TNN |
Mar 26, 2018, 04:29 IST
BENGALURU: At a time when discussions on data privacy have put the
Centre in a spot in the Supreme Court, the Committee of Experts (CoE)
under Justice (retd) BN Srikrishna has said the government is
“collecting and using personal data in certain contexts, like
intelligence gathering and counter-terrorism, without the backing of any
law”.
“The public and private sector are collecting and using
personal data on an unprecedented scale. While data can be put to
beneficial use, unregulated and arbitrary use of data, especially
personal data, raise concerns relating to centralisation of databases,
profiling of individuals, increased surveillance and a consequent
erosion of individual autonomy,” the paper notes.
The committee,
which released the paper in November 2017 and is currently in the
process of conducting consultations, has also considered the SC judgment
on privacy, whose lead petitioner, Justice (retd) KS Puttaswamy, told
TOI that collection and use of data without laws can lead to erosion of
privacy as it leaves the citizen with no forum to challenge.
While stating that processing of information in the interest of national
security, or the security of the state, is permissible as long as the
government is able to demonstrate that it is necessary to achieve the
purpose, the committee says the challenge lies in ensuring the
derogations to an individual’s right to privacy must be permissible only
if it is necessary for these objectives.
Speaking about prior
legislation for data protection, the paper points to the Information
Technology (IT) Act of 2000 and notes that there are many discrepancies
despite the introduction of Information Technology (Reasonable Security
Practices and Sensitive Personal Data or Information) Rules, 2011, known
as SPDI Rules.
“SPDI Rules apply only to corporate entities and
leave government and government bodies outside its ambit; the rules are
restricted to ‘sensitive personal data’, which includes attributes like
sexual orientation, medical records and history, biometric information
et al and not the larger category of personal data,” the paper notes.
The committee said that the absence of effective enforcement machinery
raises concerns about the implementation of the SPDI Rules, making a
comprehensive law to protect personal data.
Arguing that certain
exemptions — as in the UK and European Union’s General Data Protection
Regulation (GDPR) — must be provided to the government when it comes to
using data for national security, it bats for proper regulation. “The
law may provide exemptions for Information collected for investigation
and prosecution; Maintenance of national security and public order. But
exemptions must be defined to ensure that data processing is done only
for the stated purpose. It must be demonstrable that the data was
necessary for the purpose. In order to ensure that the exemptions are
reasonable and not granted arbitrarily, an effective review mechanism
must be devised,” the paper notes.
India
News: At a time when discussions on data privacy have put the Centre in
a spot in the Supreme Court, the Committee of Experts (CoE) under
Justice (retd) BN
timesofindia.indiatimes.com
Valmiki a Scheduled Caste created Ramayana Epiic has nothing to do with
the RSSised Ramayana for vote bank politics which is full of hatred,
anger, jealousy, delusion which are defilement of mind requiring mental
treatment in mental asylum. The just 0.1% intolerant, cunning, crooked,
number one terrorists of the world, violent, militant, lunatic,mentally
retarded chitpavan brahmins of RSS (Rakshasa Rowdy Swayam Sevaks) have
gobbled the Master Key by tampering the fraud EVMs for BJP (Brashtachar
Jiyadha Psychopaths) for their manusmriti agenda of stealth, shadowy
discriminatory hindutva cult.
Analitiese
Insig Net - GRATIS Online Tipiṭaka Navorsing en Praktyk Universiteit en
verwante NUUS via http://sarvajan.ambedkar.org in 105 KLASIESE TALE
3 Classical Albanian 3 Klasike Shqiptare
Analytic
Insight Net - FALAS Online Tipiṭaka Hulumtimi dhe Praktika Universiteti
dhe LAJME të lidhura përmes http://sarvajan.ambedkar.org në 105 GJUHËT
KLASIKE
Chinese Buddhism Music: 7 songs 5,299 views 49 0 Share Dharmachakra Wheel of the Dharma Published on Feb 9, 2017 Buddhism Meditation Music: Welcome to Chinese Buddhism, please scroll down The Buddhist Tripitaka original music series 顯密經藏 原創音樂 1. Mind Bridge 心橋: 00:00 2. Neutral Mind 平常心: 10:39 3. Tears of Avalokiteśvara 觀音淚: 20:52 4. Follow Your Heart 隨緣: 30:47 5. Nirvana 涅槃: 40:34 6. Ultimate Bliss 極樂: 49:46 7. Praise of Badeng Rinpoche 巴登上師祈請文: 1:00:14
Diamond Sutra: New translation by Alex Johnson (English) 金剛經匯集本: Alex Johnson匯集 (英語) http://diamond-sutra.com/
Bibliography of translations from the Taishō Buddhist Canon (Mahayana Tripitaka) into Western Languages (Multilingual) 西語佛經 大正新脩大藏經 翻譯情況一覽 (多國語言) http://mbingenheimer.net/tools/bibls/…
Analíticas
de seriata Net - GRATUITU Online Tipiṭaka Research and Práctica
Università è NEWS relative à http://sarvajan.ambedkar.org in 105 CLASSIC
LANGUAGES
Analitic Insight Neto - FREE Online Tipiṭaka Istraživanje i praksa Sveučilište i srodne vijesti kroz http://sarvajan.ambedkar.org u 105 KLASIČNI JEZICI Croatian Classical Music YT channel — Trailer / Kanal hrvatske klasične glazbe — foršpan
Analytický Insight Net - ZDARMA online Tipiṭaka Research and Practice Univerzita a související novinky prostřednictvím http://sarvajan.ambedkar.org v 105 CLASSICAL LANGUAGES
Bedrich Smetana - The Moldau (Czech Classical music) 6,014 views
Neueregel Published on Dec 20, 2014 Bedrich Smetana - The Moldau Czech Classical music I remembered this song from an 80’s audio cassette with Fairytales when I was 4 years old.
When I recently visited Prague, it was played all over in some of the dark-alleyed cobbled streets of Praha near Carles Bridges , Stare Mesto, St.Vitus Cathedral and near the Astronomical clock.
So I had to check that piece out again !!
Note: This Smetana classical guy along with Dvorak is pretty much a godlike figure for Czechs.
Analytisk Insight Net - GRATIS Online Tipiṭaka Research and Practice University og relaterede NYHEDER gennem http://sarvajan.ambedkar.org i 105 KLASSISKE SPRÅK
Danish Traditional : Marken er mejet 35,467 views
OUR Recordings Published on Nov 2, 2012 Danish Traditional : Marken er mejet Michala Petri, recorder Lars Hannibal, guitar, lute Yan Jiang, pipa Chen Yue, xiao/dizi
Schleswig-Holstein Music Festival July 20th 2012 Bordesholm Klosterirche Category Music
The Satipaṭṭhāna Sutta[1] (MN 10) (Sanskrit: Smṛtyupasthāna Sūtra
स्मृत्युपस्थान सूत्र, Chinese: 念處經; The Discourse on the Establishing of
Mindfulness) and the Mahāsatipaṭṭhāna Sutta[2] (DN 22) (The Great
Discourse on the Establishing of Mindfulness) are two of the most
important and widely studied discourses in the Pali Canon of Theravada
Buddhism, acting as the foundation for Buddhist
mindfulness meditation practice. A similar parallel sutra is found in
the Madhyama Āgama of the Sarvastivadin school, and has been embraced by
contemporary Mahayana practitioners such as Thich Nhat Hanh.[3]
These discourses (Pāli: sutta) provide a means for practicing
mindfulness in a variety of contexts and potentially continuously.
Famously, the Buddha declares at the beginning of this discourse: “This
is the direct way [Pāli: ekāyano … maggo],[4] monks, for the
purification of beings, for the overcoming of sorrow and lamentation,
for the extinguishing of suffering and grief, for walking on the path of
truth, for the realization of nibbāna….” (Vipassana Research
Institute, 1996, pp. 2, 3.)
The
Satipaṭṭhāna Sutta[1] (MN 10) (Sanskrit: Smṛtyupasthāna Sūtra
स्मृत्युपस्थान सूत्र, Chinese: 念處經; The Discourse on the Establishing of
Mindfulness) and t…
8) Classical Basque
8) Euskal Klasikoa
2259 Og 15 Jun 2017 LESSON
Tipitaka
DN 22 - (D ii 290) Mahasatipatthana Sutta - Asistentzia kontzientzia da -
sarrera I. Kaya behaketa A. artikulua Anapana bat
Honela entzun dut-eta:
Behin batean, dohatsua zen Kammāsadhamma Kurus artean, merkatu Kurus du herri batean ostatu. Bertan, bhikkhus jorratzen zituen:
- Bhikkhus. - erantzun Bhaddante bhikkhus du. Beato One esan du:
-
Hau, bhikkhus, hau da bidea That ezer helburua izaki arazteko, mina eta
dolu gainditzea, dukkha-domanassa desagerpena, eskuineko bidea lortzea,
Nibbana gauzatzeko eramaten, hori da labe esateko satipaṭṭhānas.
Zein labea? Hemen, fraideen, monje errespetatuz Kaya, ATAPI ere Kaya bizi sampajāno, satima, eta eman Up mundu bidean abhijjhā-domanassa Iritzia. vedanā, ATAPI sampajāno, satima ere vedanā errespetatuz bizi zuen, haber Emandako Up mundu bidean abhijjhā-domanassa Iritzia. Citta errespetatuz bizi zuen Citta ATAPI sampajāno ere, satima, eta eman Up abhijjhā-domanassa Mundu bidean iritzirik. dhamma errespetatuz bizi zuen · dhamma s · s, ATAPI sampajāno, satima, eta eman Up mundu bidean abhijjhā-domanassa Iritzia.
The lauburu or Basque cross is a traditional Basque swastika with four
comma-shaped heads.Today, it is a symbol of the Basque Country and the
unity of the Basque people.It is also associated with Celtic peoples,
most notably Galicians and Asturians.It can be constructed with a
compass and straightedge, beginning with the formation of a square
template; each head can be drawn from a neighboring vertex of this
template with two compas…
The
lauburu or Basque cross is a traditional Basque swastika with four
comma-shaped heads.Today, it is a symbol of the Basque Country and the
unity of the Ba…
9) Classical Belarusian
9) Класічная беларуская
2259 чц 15 чэрвеня 2017 УРОК
Типитака
Ду 22 - (D II 290) Mahasatipatthana Sutta - Удзел у інфармацыйна -
ўвядзенне I. Назіранне Кая A. Раздзел адзін Anapana
ТАКОЙ I Heard мець:
Аднойчы Блаславёны знаходзіўся ў Kammāsadhamma Сярод Куру, рынак горада Куру. Там ён звярнуўся да манахаў:
- Манахі. - Адказалі Bhaddante манахаў. Блаславёны сказаў:
-
Гэта, бхикшу, гэта шлях, які прыводзіць ні да чаго мэты ачышчэнню
істот, пераадоленне гора і смутку, знікненне дуккха-domanassa,
дасягненне правільным шляху, рэалізацыя Нірваны, то ёсць печ сатипаттханы.
Якая печ? Тут, манахі, манах знаходзіцца ў Kaya назірання Кая, ATAPI sampajāno, satima, адмовіўшы abhijjhā-domanassa Агляды ў адносінах да свету. Ён жыве назірання Vedana ў Vedana, ATAPI sampajāno, satima, HAVING Given Up abhijjhā-domanassa Агляды ў адносінах да свету. Ён жыве назірання Чыта у Чыта ATAPI sampajā, satima, адмовіўшы abhijjhā-domanassa Водгукі да свету. Ён жыве назірання дхаммы · з дхаммой · s, ATAPI sampajāno, satima, адмовіўшы abhijjhā-domanassa Агляды ў адносінах да свету.
https://www.youtube.com/watch?v=SFuUjleBn7k Bangla Buddhist Sutta Satipatthana Sutta By S. Lokajit Thero 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
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
youtube.com
10) Classical Bengali 10) শাস্ত্রীয় বাংলা
2259 বৃহস্পতি 15 জুন 2017 পাঠ
ত্রিপিটক
ডিএন 22 - (ডি আ 290) Mahasatipatthana Sutta - এ্যাটেনডেন্স সচেতনতা হয় -
ভূমিকা কায়ার আই পর্যবেক্ষণ উ: অনুচ্ছেদ এক Anapana
এইভাবে আমি শুনেছি-আছে:
একবার, ধন্য Kammāsadhamma Kurus মধ্যে Kurus বাজার শহরে স্থিত ড। সেখানে তিনি bhikkhus সুরাহা:
- Bhikkhus। - Bhaddante bhikkhus উত্তর। ধন্য একজন বললঃ
-
এই, bhikkhus পথ কিছুই লক্ষ্যে পৌঁছাতে জাতির পরিশোধন, দুঃখ ও শোকের
অভিভূতকারী, dukkha-domanassa নিখোঁজ, ডান উপায় লব্ধি, Nibbana আদায়
বাড়ে, সেই চুল্লি বলতে হয় satipaṭṭhānas।
কোনটি চুলা? এখানে, সন্ন্যাসী, একটি সন্ন্যাসী Kaya, ATAPI মধ্যে দেখে Kaya dwells sampajāno, satima, বিশ্বের প্রতি abhijjhā-domanassa পর্যালোচনার পরিত্যাগ রয়ে। তিনি vedanā, ATAPI sampajāno, satima মধ্যে vedanā দেখে dwells, জমিদারি পরিত্যাগ বিশ্বের প্রতি abhijjhā-domanassa এখানে ক্লিক করুন। তিনি Citta দেখে dwells Citta ATAPI sampajāno এ, satima, পরিত্যাগ রয়ে abhijjhā-domanassa বিশ্বের প্রতি এখানে ক্লিক করুন। তিনি ধম্ম দেখে dwells · ধম্ম মধ্যে গুলি · এস, ATAPI sampajāno, satima, বিশ্বের প্রতি abhijjhā-domanassa পর্যালোচনার পরিত্যাগ রয়ে।
11) Classical Bosnian 11) Klasična bosanski
2259 Sub 15 Jul 2017 LEKCIJA
Tipitaka
DN 22 - (D ii 290) Mahasatipatthana sutta - Prisustvo je svijest -
uvod I. Promatranje Kaya A. Sekcija Anapana
OVAKO sam čuo-ima:
Jednom prilikom, Blaženi boravio u Kammāsadhamma Među Kurus, tržište grad Kuruima. Tamo se obratio monasima:
- monaha. - Odgovorio Bhaddante na monaha. Blaženi je rekao:
-
Ovo je, monaha, je put koji vodi u ništa cilj pročišćavanje ljudima,
prevazilaženje tuge i jadikovanja, nestanak dukkha-domanassa, postizanje
na pravi način, realizacija Nibbana, to jest peći satipaṭṭhānas.
Koji pećnica? Evo, monasi, monah boravi posmatra Kaya u Kaya, ATAPI sampajāno, satima, odviknuta abhijjhā-domanassa Komentari prema svijetu. Boravi posmatranje Vedana u Vedana, ATAPI sampajāno, satima, nakon što je Odustao abhijjhā-domanassa Komentari prema svijetu. Boravi posmatranje citta u citta ATAPI sampajāno, satima, odviknuta abhijjhā-domanassa Komentari prema svijetu. Boravi posmatranje Dhamma · au Dhammi · s, ATAPI sampajāno, satima, odviknuta abhijjhā-domanassa Komentari prema svijetu.
A
launching ceremony of the book titled “Introduction to Buddhism”
(Bulgarian edition) by Khensur Kiabje Tamding Gyatso Rimpoche at Sofia,
Bulgaria 新书推介礼在保加利…
youtube.com
12) Classical Bulgarian 12) Класически български
2259 чт 15 юни 2017 УРОК
Tipitaka
DN 22 - (D II 290) Mahasatipatthana Sutta - Присъствие е осъзнаване -
въведение I. наблюдение на Кая А. Раздел един Anapana
По този начин аз чух да имате:
При един случай, Благословения бил отседнал в Kammāsadhamma Сред Куру, пазар град на Куру. Там той се обърна към bhikkhus:
- Bhikkhus. - Отговорено Bhaddante на bhikkhus. Благословеният каза:
-
Това, bhikkhus, е пътеката, която води до нищо цел пречистване на хора,
за преодоляване на скръб и плач, изчезването на ДУКХА-domanassa,
постигането на по правилния начин, реализацията на Nibbana, тоест пещта satipaṭṭhānas.
Кои фурна? Тук, монаси, един монах обитава спазване Кая Кая, ATAPI sampajāno, satima, като даде abhijjhā-domanassa Коментари към света. Той живее при спазване vedanā в vedanā, ATAPI sampajāno, satima, КАТО Като се има предвид Up abhijjhā-domanassa Коментари към света. Той живее при спазване Citta в Citta ATAPI sampajāno, satima, като даде abhijjhā-domanassa Коментари към света. Той живее при спазване Дамма · ите в Дамма · ите, ATAPI sampajāno, satima, като даде abhijjhā-domanassa Коментари към света.
One of the most important sermons of the Buddha about total mindfulness as the only way of liberation. Read by Sally Clough. Suttareadings.net
youtube.com
13) Classical Catalan 13) Català Classical
2259 dj juny 15 2.017 LLIÇÓ
Tipitaka
DN 22 - (ii D 290) Mahasatipatthana Sutta - L’assistència és la consciència -
introducció I. Observació de Kaya A. Secció 1 Anapana
ASI-I Heard tinc:
En una ocasió, el Benaventurat estava allotjada en Kammāsadhamma Entre els Kurus, una ciutat de mercat dels Kurus. Allà, es va dirigir als monjos:
- Monjos. - Va respondre Bhaddante els monjos. El Beneït va dir:
-
Això, monjos, és el camí que condueix al no-res l’objectiu de la
purificació dels éssers, la superació de la pena i la lamentació, la
desaparició de dukkha-domanassa, l’assoliment de la manera correcta, la
realització del Nibbana, és a dir, el forn satipaṭṭhānas.
Què forn? Aquí, monjos, un monjo mora observant Kaya a Kaya, ATAPI sampajāno, satima, havent abandonat Comentaris abhijjhā-domanassa cap al món. El mora observant Vedana a Vedana, sampajāno ATAPI, satima, VISTA Renunciat Comentaris abhijjhā-domanassa cap al món. El mora observant citta en Citta sampajāno ATAPI, satima, havent abandonat abhijjhā-domanassa Comentaris cap al món. El mora observant dhamma · s · s en l’Dhamma, ATAPI sampajāno, satima, havent abandonat Comentaris abhijjhā-domanassa cap al món.
https://www.youtube.com/watch… 1 HOUR BREGMAN MUSIC ♥►♥► Calming Music, Relaxing Music, Soothing Music, Chill Music & Lounge Music
14) Classical Cebuano
2259 Thu 15 Jun 2017 LEKSYON
Tipitaka
Dn 22 - (D ii 290) Mahasatipatthana Sutta - Pagtambong mao ang awareness -
pasiuna I. Observation sa Kaya A. Section sa usa ka Anapana
MAO KINI ako Nakadungog-adunay:
Sa usa ka higayon, ang Bulahan si nagpuyo sa Kammāsadhamma Lakip sa Kurus, usa ka merkado sa lungsod sa Kurus. Didto, siya pagtagad sa mga bhikkhus:
- Bhikkhus. - Tubag sa Bhaddante sa mga bhikkhus. Ang Bulahan usa miingon:
-
Kini, bhikkhus, mao ang dalan nga padulong sa walay tumong sa paghinlo
sa mga Binuhat, ang Pagbuntog sa kasubo ug pagminatay, ang pagkahanaw sa
dukkha-domanassa, ang pagkab-ot sa mga matarung nga dalan, ang
katumanan sa Nibbana, nga ang pag-ingon sa hudno satipaṭṭhānas.
Nga hudno? Dinhi, mga monghe, usa ka monghe nga nagapuyo sa pagpaniid Kaya sa Kaya, ATAPI sampajāno, satima, Kay Gihatag Up abhijjhā-domanassa Reviews ngadto sa kalibutan. Siya nagapuyo sa pagpaniid vedanā sa vedanā, ATAPI sampajāno, satima, SILA Gihatag Up abhijjhā-domanassa Reviews ngadto sa kalibutan. Siya nagapuyo obserbar citta sa citta ATAPI sampajāno, satima, Kay Gihatag Up abhijjhā-domanassa Reviews ngadto sa kalibutan. Siya nagapuyo obserbar dhamma · s sa dhamma · s, ATAPI sampajāno, satima, Kay Gihatag Up abhijjhā-domanassa Reviews ngadto sa kalibutan.
INSIGHT-NET- Online A1 (Awakened One) Tipiṭaka Research & Practice University in Visual Format (FOA1TRPUVF)
TIPITAKA
TIPITAKA AND TWELVE DIVISIONS Brief historical background Sutta Pitaka Vinaya Pitaka Abhidhamma Pitaka Twelve Divisions of Buddhist Canons Nine Divisions of Buddhist Canons through http://sarvajan.ambedkar.org
A poetic dialogue contrasting the wealth and
security of lay life with the wealth and security of a person who has
lived the renunciate life to its culmination. If you have trouble
relating to someone like Dhaniya who measures his wealth in cattle, then
when reading this poem substitute stocks and bonds for cows and bulls,
and economic downturn for rain. [TB]
The Buddha describes the characteristics of
the ideal sage, who finds greater happiness and security not in
relationships but in living the solitary contemplative life. (This is
one of the suttas selected by King Asoka (r. 270-232 BCE) to be studied
and reflected upon frequently by all practicing Buddhists. See That the True Dhamma Might Last a Long Time: Readings Selected by King Asoka, by Thanissaro Bhikkhu.)
A sutta in two parts. The first part gives
an account of events soon after the birth of the Bodhisatta
(Buddha-to-be). The second part describes the way of the sage.
Not all dualities are misleading. This sutta
teaches ways to contemplate the duality of the origination and
cessation of stress and suffering so as to reach Awakening. [TB]
Magandiya offers the Buddha his daughter in
marriage. The Buddha refuses and further subdues Magandiya’s pride by
describing attainments of purity that Mag
The Buddha speaks in poignant terms of the samvega
that led him to abandon the home life. He concludes with
recommendations for practice and a description of the person who has
attained the goal of true peace and security.
When a monk, disaffected with the world,
takes up the life of seclusion, what fears should he overcome? How
should he train to annihilate the darkness in his heart?
Le Sutta Piṭaka contient l’essentiel de la parole du Bouddha. Il comporte plus de
dix mille suttas. Il est divisé en cinq collections appelées Nikāyas.
Photo d’arbre >> Sutta Piṭaka >> Khuddaka Nikāya >> Sutta Nipāta. Snp 3.3.
Subhāsita Sutta. — Une parole bien prononcée — [ subhāsita: bien prononcé ] …
Sattaka Nipāta. 2. Duka Nipāta, 8. … Lahuparivatta Sutta (AN 1.48) - enhanced
translation: The Buddha, normally so adept at finding similes, is here at a loss.
The Khuddhaka Nikāya short texts and is considered as been
composed of two stratas: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā and Jātaka form the ancient strata, while other
books are late additions and their authenticity is more questionable.
The Sutta Nipata (”The Sutta Collection”), the fifth book of the Khuddaka Nikaya, consists of 71 short suttas divided into five vaggas (chapters).
A useful printed translation of the complete Sutta Nipata is K.R. Norman’s The Group of Discourses (2nd ed.) (Oxford: Pali Text Society, 2001). Excerpts from the Sutta Nipata also appear in Handful of Leaves (Vol. 4), Thanissaro Bhikkhu, trans. (available from Metta Forest Monastery). Another popular (though occasionally inaccurate) translation is H. Saddhatissa’s The Sutta-Nipata (London: Curzon Press, 1985). Some of the passages listed below originally appeared in John Ireland’s The Discourse Collection: Selected Texts from the Sutta Nipata, (BPS “Wheel” Publication No. 82).
The braces {} contain the corresponding verse numbers in the original Pali text, as listed in H. Saddhatissa’s The Sutta-Nipata (London: Curzon Press, 1985).
A poetic dialogue contrasting the wealth and
security of lay life with the wealth and security of a person who has
lived the renunciate life to its culmination. If you have trouble
relating to someone like Dhaniya who measures his wealth in cattle, then
when reading this poem substitute stocks and bonds for cows and bulls,
and economic downturn for rain. [TB]
The Buddha describes the characteristics of
the ideal sage, who finds greater happiness and security not in
relationships but in living the solitary contemplative life. (This is
one of the suttas selected by King Asoka (r. 270-232 BCE) to be studied
and reflected upon frequently by all practicing Buddhists. See That the True Dhamma Might Last a Long Time: Readings Selected by King Asoka, by Thanissaro Bhikkhu.)
A sutta in two parts. The first part gives
an account of events soon after the birth of the Bodhisatta
(Buddha-to-be). The second part describes the way of the sage.
Not all dualities are misleading. This sutta
teaches ways to contemplate the duality of the origination and
cessation of stress and suffering so as to reach Awakening. [TB]
Magandiya offers the Buddha his daughter in
marriage. The Buddha refuses and further subdues Magandiya’s pride by
describing attainments of purity that Magandiya can’t yet understand.
The Buddha speaks in poignant terms of the samvega
that led him to abandon the home life. He concludes with
recommendations for practice and a description of the person who has
attained the goal of true peace and security.
When a monk, disaffected with the world,
takes up the life of seclusion, what fears should he overcome? How
should he train to annihilate the darkness in his heart?
https://www.youtube.com/watch?v=5iZw8RqJY54
PARAYANAVAGGA, THE WAY TO THE BEYOND, SUTTA NIPATA
PARAYANAVAGGA, THE WAY TO THE BEYOND, SUTTA NIPATA
This is a beautiful english audio of Bhikkhu Anandajothi’s translation
of Parayana Vagga of Sutta Nipata. Only the questions are covered in
this video. The Introductory verses and the Eulogies by the sixteen
seekers will be posted later. Both the text and voice are of Bhante
Bhikkhu Anandajothi. The more I listen, more I feel like listening to
this. Pl visit his website http://www.ancient-buddhist-texts.net . There are some wonderful translations as well as audio there. Also pl visit his pages on archive.org, http://www.archive.org/details/dharma…
This
is a beautiful english audio of Bhikkhu Anandajothi’s translation of
Parayana Vagga of Sutta Nipata. Only the questions are covered in this
video. The I…
The Buddha explains that birth and aging can
never be transcended by performing hopeful rituals, but only by
extinguishing the fires of greed, hatred, and delusion.
https://www.youtube.com/watch… Mangal Sutta (मंगल सूत्र)
Mangal sutta is words from Gautam buddha in Pali it is recited/
enchanted to share Mangal, happiness to all. This describes the deeds
that is Mangal to all beings, deeds that bring happiness to all.
Mangal
sutta is words from Gautam buddha in Pali it is recited/ enchanted to
share Mangal, happiness to all. This describes the deeds that is Mangal
to all b…
youtube.com
http://www.buddha-vacana.org/suttapitaka.html
Sutta Piṭaka
— The basket of discourses — [ sutta: discourse ]
The Sutta Piṭaka contains the essence of the Buddha’s teaching
regarding the Dhamma. It contains more than ten thousand suttas. It is
divided in five collections called Nikāyas.
[dīgha: long] The Dīgha Nikāya gathers 34 of the longest
discourses given by the Buddha. There are various hints that many of
them are late additions to the original corpus and of questionable
authenticity.
[samyutta: group] The Saṃyutta Nikāya gathers the suttas
according to their subject in 56 sub-groups called saṃyuttas. It
contains more than three thousand discourses of variable length, but
generally relatively short.
[aṅg: factor | uttara: additionnal] The Aṅguttara
Nikāya is subdivized in eleven sub-groups called nipātas, each of them
gathering discourses consisting of enumerations of one additional factor
versus those of the precedent nipāta. It contains thousands of suttas
which are generally short.
[khuddha: short, small] The Khuddhaka Nikāya short texts
and is considered as been composed of two stratas: Dhammapada, Udāna,
Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā and Jātaka form the
ancient strata, while other books are late additions and their
authenticity is more questionable.
Happy Eid-Ul-Adha-Mubarak 2016 Wishes Greetings Messages Here is the list of best Bakra Qurbani Eid Mubarak Wis…
Bahujan Samaj Party supremo Mayawati,extended her greetings to the people on Eid-ul-Adha. May all be ever happy, well and secure ! May all live long !! May all have calm, quite, alert, attentive and equanimity mind with a clear understanding that everything is changing!!!
Spiritual Community of The True Followers of The Path Shown by The Awakened One
e-Books
» Amaravati Buddhist Monastery (Amaravati Buddhist Monastery, UK; PDF
and HTML) offers a chanting guide and books by monastics from the
Amaravati Buddhist sangha.
» Annotated Bibliography of Buddhism (Gregory Smith, USA) provides
brief synopses of hundreds of books on Buddhism, and was prepared by the
authors of the exceptionally clear and useful textbook » The Buddhist
Religion: A Historical Introduction (Fourth Edition).
» Aruna Publications (Aruna Ratanagiri Buddhist Monastery, UK; PDF and
HTML) offers chanting guides and books by monastics from the Amaravati
Buddhist sangha. »
Beyond the Net (Damrivi Foundation, Sri Lanka; HTML) has a collection of
good short introductory articles about Theravada Buddhism by such
authors as Bhikkhu Bodhi, Piyadassi Thera, Mithra Wettimuny, and Lily de
Silva. (Warning: this site makes heavy use of frames, graphics, and applets. Extra patience required.)
» BuddhaDust (Michael Olds) is a fascinating and often illuminating
practical guide through the Buddha’s teachings, based on Olds’s
refreshing translations of the Pali texts.
» BuddhaNet (Buddhanet, Australia; PDF, HTML, and other formats) has a
large archive of Buddhist texts in a variety of formats.
» BuddhaSasana (Binh Anson; HTML) offers a good selection of articles
and translations by contemporary authors (mostly Theravadan), in a very
readable format. »
Going Forth (Malaysia) offers a collection of links to sites offering
personal reflections on life as a Theravada Buddhist monk or nun.
» Letchworth Dhamma Nikethanaya Buddhist Centre (UK) offers an
excellent chanting guide (in Pali and English) as well as a few
introductory readings on Theravada Buddhism. » Metta Forest Monastery (Metta Forest Monastery, USA; HTML) offers several articles by Ajaan Geoff (Thanissaro Bhikkhu). » Treasures of Pariyatti (Pariyatti, USA; PDF) offers a growing collection of out of print Dhamma articles and periodicals.
» Theravada Buddhist Women’s Resources (Steve Russell; HTML) has a
collection of writings by Buddhist women teachers, ancient and modern. » Wat Pah Baan Taad (Thailand; PDF) offers a number of books by Ajaan Maha Boowa.
» Yellow Robe (Yi-Lei Wu; mostly PDF) offers a number of books by
Bhikkhu Pesala, Mahasi Sayadaw, Sayadaw U Silananda, and others.
Audio recordings and streams
If
you need assistance with any aspect of accessing audio Dhamma (i.e., if
you have trouble downloading any of the audio recordings listed below,
or if you’d like help burning audio Dhamma CDs, or making MP3 files)
please contact Michael Sproul (email: michaelalansproul [AT] yahoo [DOT]
com), who has kindly volunteered his time to help make audio Dhamma
available to all.
The audio on the sites listed below is in English unless otherwise noted. Suttas in English [go up]
» SuttaReadings (USA; MP3): Suttas selected and read aloud by Theravada teachers.
Pali chanting [go up]
» Aruna Ratanagiri Buddhist Monastery (UK; RealAudio & Windows
Media Audio): A collection of chants from the Mahanikaya Thai forest
tradition (in Pali and English).
» BuddhaNet Audio (Australia; RealAudio and MP3): A collection of
chants from various Theravada traditions (in Pali and English). » Dhamma Talks (USA; MP3): Pali chanting from the » Metta Forest Monastery, California
Dhamma talks (downloads and streams) [go up]
» Abhayagiri Monastery (USA; MP3 and RealAudio): Dhamma talks by monastics from Abhayagiri. » Aruna Ratanagiri Buddhist Monastery (UK; MP3): Dhamma talks by monastics from Ratanagiri.
» Audio Dharma (USA; MP3): An extensive catalogue of Dhamma talks by
more than two dozen western teachers, including » Thanissaro Bhikkhu. » Beyond the Net (Sri Lanka; MP3): Sutta discussions with Bhikkhu Bodhi and Dhamma talks by several Sri Lankan teachers.
» Bodhi Monastery (USA; MP3): Bhikkhu Bodhi’s excellent series of ten
lectures on the Buddha’s teachings, as well his weekly lectures on
selected suttas from the Majjhima Nikaya. » BuddhaNet Audio (Australia; RealAudio and MP3): Dhamma talks by a wide assortment of teachers. » Buddhist Society of Western Australia (Australia; MP3): Dhamma talks by several western monastics and senior Thai monks. » Corporate Body of the Buddha Educational Foundation (Taiwan; MP3): Dhamma talks by Bhikkhu Bodhi and others. » Dhamma Talks (USA; MP3): Dhamma talks by Thanissaro Bhikkhu of » Metta Forest Monastery.
» Dhamma Talks (UK; MP3): Dhamma talks by western disciples of Ajahn
Chah, including Ajaans Sumedho, Pasanno, Tiradhammo, Viradhammo,
Brahmavamso, Sucitto, Munindo, Amaro, Nyanadhammo, Sundara, Candasiri,
Vayama, and Thanasanti.
» Dharmaseed.org (USA): A nonprofit publisher and distributor of
recordings of meditation instructions and teachings by teachers from the
» Insight Meditation Society. » Dharmastream (USA; MP3): Dhamma talks by the teachers from the » Insight Meditation Society (USA). » eDhamma: A Window to Theravada Buddhism (USA; RealAudio): Dhamma talks by Burmese teachers. » The Forest Hermitage (UK; Windows Media Audio): Dhamma talks by Ajahn Khemadhammo. » Forest Dhamma Books (Thailand; zipped MP3): Dhamma talks by Ajahn Paññavaddho. » Forest Monastery of Barn Tard (Thailand; RealAudio & Windows Media Audio): Dhamma talks by Ajaan Maha Boowa. » Kalyanamitta.net (MP3): Dhamma talks in English by several teachers, including the late Ayya Khema and Leigh Brasington.
» Metta Forest Monastery (USA; MP3): Dhamma talks given at the
monastery by Ajaan Geoff (Thanissaro Bhikkhu), in both English and Thai. » Pariyatti (USA; MP3): Dhamma Podcasts from S.N. Goenka and others. » Tathagata Meditation Center (USA; MP3, RealAudio): Dhamma talks by Sayadaws U Pandita, U Silananda, and Beeling.
Dhamma talks (cassettes and CDs) [go up]
» Audio Dharma (USA): An extensive catalogue of Dhamma talks by more
than two dozen western teachers, including Thanissaro Bhikkhu.
» Bhavana Society (USA): A series of Dhamma talks by Bhante Gunaratana
from meditation retreats he conducted at the Bhavana Society.
Audio cassettes of Dhamma talks by Sister Ayya Khema, from retreats
given in the USA, are available from Carl Provder. For a list of tapes,
send US$2.00 to:
Carl Provder 1416 Elva Terrace Encinitas, CA 92024 USA
The proceeds benefit » Buddha Haus.
20) தமிழ் செம்மொழி 20) பாரம்பரிய இசைத்தமிழ் செம்மொழி
1984 பு செப் 14 2016
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பகுஜன் சமாஜ் கட்சி தலைவர் மாயாவதி, ஈத்-உல்-அதா மீது மக்கள் தனது வாழ்த்துக்களை நீட்டிக்கப்பட்டுள்ளது. அனைத்து எப்போதும் சந்தோஷமாக இருக்க, நன்றாக மற்றும் பெற கூடும்! அனைத்து நீண்ட காலம் வாழ வேண்டும் !! அனைத்து அமைதியாக, ஒரு தெளிவான புரிதல் மிகவும், எச்சரிக்கை, கவனத்துடன் மனஅமைதி மனதில் எல்லாம் மாறும் என்பது தான் அது !!!
பாதை உண்மைக் ஆன்மீக சமூக விழித்தெழுந்த ஒன்று காட்டிய
http://buddhist.se/smf/index.php?topic=2445.0
மின் புத்தகங்கள்
»அமராவதி புத்த மடாலயம் (அமராவதி புத்த மடாலயம், இங்கிலாந்து; PDF
மற்றும் HTML) அமராவதி புத்த சங்க இருந்து monastics ஒரு கோஷமிட வழிகாட்டி
மற்றும் புத்தகங்களை வழங்குகின்றது. புத்த »குறிப்பு நூற்பட்டியல் (கிரிகோரி ஸ்மித், அமெரிக்கா) புத்த
புத்தகங்கள் நூற்றுக்கணக்கான சிறிய பொருட் சுருக்கத்தை வழங்குகிறது,
மற்றும் விதிவிலக்காக தெளிவான மற்றும் பயனுள்ள பாடநூல்» புத்த மதம்
ஆசிரியர்கள் தயார்: ஒரு வரலாற்று அறிமுகம் (நான்காம் பதிப்பு). »அருணா பப்ளிகேஷன்ஸ் (அருணா Ratanagiri புத்த மடாலயம், இங்கிலாந்து;
PDF மற்றும் HTML) அமராவதி புத்த சங்க இருந்து monastics மூலம்
வழிகாட்டிகள் மற்றும் புத்தகங்கள் கோஷமிட வழங்குகிறது. (Damrivi அறக்கட்டளை, ஸ்ரீலங்கா; எச்.டி.எம்.எல்) நிகர அப்பால்
»Bhikkhu போதி, Piyadassi தேரர், மித்ரா Wettimuny, மற்றும் லில்லி டி
சில்வா போன்ற எழுத்தாளர்களால் தேரவாத புத்த மதம் பற்றி நல்ல சுருக்கமான
அறிமுகக் கட்டுரைகள் தொகுக்கப்பட்டுள்ளன. (எச்சரிக்கை: இந்த தளத்தைப் பிரேம்கள், கிராபிக்ஸ், மற்றும் ஆப்லெட் பெருமளவில் பயன்படுத்தப்படுகிறது கூடுதல் பொறுமை தேவை..) »BuddhaDust (மைக்கேல் வயதுள்ள) பாலி நூல்கள் ஓல்ட்ஸ்
புத்துயிரளிக்கும் மொழிபெயர்ப்பு அடிப்படையில், புத்தரின் போதனைகள் மூலம்
ஒரு கண்கவர் மற்றும் அடிக்கடி ஒளியுடைய நடைமுறை வழிகாட்டியாக உள்ளது. »BuddhaNet (Buddhanet, ஆஸ்திரேலியா; PDF, HTML மற்றும் பிற
வடிவங்கள்) பல்வேறு வடிவமைப்புகளில் உள்ள புத்த எழுத்துக்களில் ஒரு பெரிய
காப்பகத்தை உள்ளது. »புத்தசாசன (Binh ஆன்சன்; எச்.டி.எம்.எல்) சமகால எழுத்தாளர்கள்
(பெரும்பாலும் Theravadan), ஒரு மிக படிக்க வடிவத்தில் கட்டுரைகள் மற்றும்
மொழிபெயர்ப்பு ஒரு நல்ல தேர்வு வழங்குகிறது. புறப்பட்டு »(மலேஷியா) ஒரு தேரவாத புத்த துறவி அல்லது
கன்னியாஸ்திரியாக வாழ்க்கையைப் பற்றிய தனிப்பட்ட பிரதிபலிப்புகள் வழங்கும்
தளங்கள் இணைப்புகள் தொகுப்பு வழங்குகிறது. »Letchworth அறநெறிப் Nikethanaya புத்த மையம் (இங்கிலாந்து) ஒரு
சிறந்த கோஷமிட வழிகாட்டி (பாலி மற்றும் ஆங்கிலம்), அதே போல் தேரவாத
பெளத்தம் ஒரு சில அறிமுக அளவீடுகள் வழங்குகிறது. »மெட்டா வன மடாலயம் (மெட்டா வன மடாலயம், அமெரிக்கா; எச்.டி.எம்.எல்)
Ajaan ஜெஃப் (தனிஸ்ஸாரோ Bhikkhu) மூலம் பல கட்டுரைகள் வழங்குகிறது. என்ற Pariyatti »பொக்கிஷம் (Pariyatti, அமெரிக்கா; பிடிஎஃப்) அச்சு
அறநெறிப் கட்டுரைகள் மற்றும் பருவ வெளியே ஒரு வளரும் சேகரிப்பு
வழங்குகிறது. »தேரவாத பெளத்த பெண்கள் வளங்கள் (ஸ்டீவ் ரஸ்ஸல்; எச்.டி.எம்.எல்)
புத்த பெண்கள் ஆசிரியர்கள், புராதன மற்றும் நவீன மூலம் எழுத்துக்களில் ஒரு
தொகுப்பு உள்ளது. »வாட் PAH Baan Taad (தாய்லாந்து; பிடிஎஃப்) Ajaan மகா Boowa மூலம் பல புத்தகங்களை வழங்குகிறது. »மஞ்சள் அங்கிகள் (ஈ-லெய் வு; பெரும்பாலும் பிடிஎஃப்) Bhikkhu பேசாலை,
Mahasi Sayadaw, Sayadaw யூ Silananda, மற்றும் பலர் பல புத்தகங்களை
வழங்குகிறது.
ஆடியோ பதிவுகளை மற்றும் நீரோடைகள்
நீங்கள்
ஆடியோ அறநெறிப் அணுகும் (அதாவது, நீங்கள் பிரச்சனையில் கீழே
பட்டியலிடப்பட்டுள்ளன ஆடியோ பதிவுகளை பதிவிறக்குவதன் இருந்தால், அல்லது
நீங்கள் ஆடியோ அறநெறிப் குறுந்தகடுகள் எரியும், அல்லது MP3 கோப்புகளை
செய்யும் உதவி விரும்பினால்) (மின்னஞ்சல் மைக்கேல் Sproul தொடர்பு
கொள்ளவும் எந்த அம்சம் உதவி தேவை என்றால் : michaelalansproul [, AT] யாகூ ஆடியோ அறநெறிப் அனைத்து கிடைக்க உதவ தனது நேரம் முன்வந்தனர் தயவுசெய்து யார் [dot] com),.
இல்லையெனில் குறிப்பிடாதபட்சத்தில் கீழே பட்டியலிடப்பட்டுள்ளன தளங்களில் ஆடியோ ஆங்கிலத்தில் இருக்கிறது. ஆங்கிலத்தில் சூத்திரங்கள் [வரை சென்று]
»SuttaReadings (அமெரிக்கா; எம்பி 3): சூத்திரங்கள் தேர்வு, தேரவாத ஆசிரியர்கள் உரக்க படிக்க.
பாலி கோஷமிட [வரை சென்று]
»அருணா Ratanagiri புத்த மடாலயம் (இங்கிலாந்து; RealAudio மற்றும்
விண்டோஸ் மீடியா ஆடியோ): Mahanikaya தாய் காட்டில் பாரம்பரியம் இருந்து
மந்திரங்களை தொகுப்பு (பாலி மற்றும் ஆங்கிலம்). »BuddhaNet ஆடியோ (ஆஸ்திரேலியா; RealAudio மற்றும் MP3): பல்வேறு
தேரவாத மரபுகளில் இருந்து மந்திரங்களை தொகுப்பு (பாலி மற்றும் ஆங்கிலம்). »அறநெறிப் பேச்சுவார்த்தை (அமெரிக்கா; எம்பி 3): பாலி» மெட்டா வன மடாலயம், கலிபோர்னியா இருந்து கோஷமிட
அறநெறிப் பேச்சுவார்த்தை (இறக்கம் மற்றும் நீரோடைகள்) [வரை சென்று]
»Abhayagiri மடாலயம் (அமெரிக்கா; எம்பி 3 மற்றும் RealAudio): monastics மூலம் அறநெறிப் பேச்சுவார்த்தை Abhayagiri இருந்து. »அருணா Ratanagiri புத்த மடாலயம் (இங்கிலாந்து; எம்பி 3): monastics மூலம் அறநெறிப் பேச்சுவார்த்தை Ratanagiri இருந்து. »ஆடியோ தர்மா (அமெரிக்கா; எம்பி 3): உட்பட» தனிஸ்ஸாரோ Bhikkhu
மேற்பட்ட இரண்டு டஜன் மேற்கு ஆசிரியர்கள் அறநெறிப் பேச்சுவார்த்தை ஒரு
விரிவான அட்டவணை. நிகர அப்பால் »(ஸ்ரீலங்கா; எம்பி 3): பல இலங்கை ஆசிரியர்கள் Bhikkhu போதி மற்றும் அறநெறிப் பேச்சுவார்த்தை மூலம் சட்டா விவாதங்கள். »போதி மடாலயம் (அமெரிக்கா; எம்பி 3): புத்தரின் போதனைகள் பத்து
விரிவுரைகள் Bhikkhu போதி இன் சிறந்த தொடர், அதே Majjhima நிக்காய
இருந்து தேர்ந்தெடுக்கப்பட்ட சூத்திரங்கள் தனது வாராந்திர விரிவுரைகள். »BuddhaNet ஆடியோ (ஆஸ்திரேலியா; RealAudio மற்றும் MP3): ஆசிரியர்கள் ஒரு பரந்த வகைப்படுத்தி மூலம் அறநெறிப் பேச்சுவார்த்தை. மேற்கு ஆஸ்திரேலியா »அம்பேத்கர் (ஆஸ்திரேலியா; எம்பி 3): பல்வேறு
மேற்கத்திய monastics மற்றும் மூத்த தாய் துறவிகள் அறநெறிப்
பேச்சுவார்த்தை. புத்தர் கல்வி அறக்கட்டளை »பெருநிறுவன உடல் (தைவான்; எம்பி 3): Bhikkhu போதி மற்றும் மற்றவர்கள் அறநெறிப் பேச்சுவார்த்தை. »அறநெறிப் பேச்சுவார்த்தை (அமெரிக்கா; எம்பி 3):» மெட்டா வன மடம் தனிஸ்ஸாரோ Bhikkhu மூலம் அறநெறிப் பேச்சுவார்த்தை. »அறநெறிப் பேச்சுவார்த்தை (இங்கிலாந்து; எம்பி 3): Ajaans Sumedho,
Pasanno, Tiradhammo, Viradhammo, Brahmavamso, Sucitto, Munindo, Amaro,
Nyanadhammo, சுந்தர, Candasiri, Vayama, மற்றும் Thanasanti உட்பட Ajahn
இருந்து Chah மேற்கு சீடர்கள், மூலம் அறநெறிப் பேச்சுவார்த்தை. »Dharmaseed.org (அமெரிக்கா):» இன்சைட் தியானம் சொசைட்டி இருந்து
ஆசிரியர்கள் ஒரு இலாப நோக்கமற்ற வெளியீட்டாளர் மற்றும் தியானம்
அறிவுறுத்தல்கள் மற்றும் போதனைகள் பதிவுகளை விநியோகஸ்தராக. »Dharmastream (அமெரிக்கா; எம்பி 3):» இன்சைட் தியானம் சங்கம் (USA) ஆசிரியர்கள் அறநெறிப் பேச்சுவார்த்தை. »EDhamma: தேரவாத புத்த மதம் (அமெரிக்கா; RealAudio) ஒரு ஜன்னல்: பர்மிய ஆசிரியர்கள் அறநெறிப் பேச்சுவார்த்தை. »வன ஹெர்மிடேஜ் (இங்கிலாந்து; விண்டோஸ் மீடியா ஆடியோ): Ajahn Khemadhammo மூலம் அறநெறிப் பேச்சுவார்த்தை. »வன தம்ம புத்தகங்கள் (தாய்லாந்து; சுருக்கப்பட்ட எம்பி 3): Ajahn Paññavaddho மூலம் அறநெறிப் பேச்சுவார்த்தை. கொட்டகையின் Tard இன் »வன மடாலயம் (தாய்லாந்து; RealAudio மற்றும்
விண்டோஸ் மீடியா ஆடியோ): Ajaan மகா Boowa மூலம் அறநெறிப் பேச்சுவார்த்தை. »Kalyanamitta.net (எம்பி 3): மறைந்த அய்யா Khema மற்றும் லே
Brasington உட்பட பல ஆசிரியர்கள், ஆங்கிலத்தில் அறநெறிப் பேச்சுவார்த்தை. »மெட்டா வன மடாலயம் (அமெரிக்கா; எம்பி 3): அறநெறிப் பேச்சுவார்த்தை
Ajaan ஜெஃப் (தனிஸ்ஸாரோ Bhikkhu) மூலம் மடத்தில் கொடுக்கப்பட்ட, ஆங்கிலம்
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பண்டித, யூ Silananda, மற்றும் Beeling மூலம் அறநெறிப் பேச்சுவார்த்தை.
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இரண்டு டஜன் மேற்கு ஆசிரியர்கள் அறநெறிப் பேச்சுவார்த்தை ஒரு விரிவான
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புனிதர் இருந்து Bhante Gunaratana மூலம் அறநெறிப் பேச்சுவார்த்தை ஒரு
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வருமானத்தை நன்மை »புத்தர் ஹாஸ்.
True Teachings of The Awakened One
Benefits to be Obtained (from Wealth)
Translated from the Pali by
Thanissaro Bhikkhu
The
Buddha describes for the wealthy householder Anathapindika five
skillful ways of using one’s money that bring immense benefits to the
giver — benefits that last long after all the wealth is gone. [Often
chanted by monks as a blessing after receiving food or other offerings.]
Then
Anathapindika the householder went to the Blessed One and, on arrival,
having bowed down to him, sat to one side. As he was sitting there the
Blessed One said to him: “There are these five benefits that can be
obtained from wealth. Which five?
“There
is the case where the disciple of the noble ones — using the wealth
earned through his efforts & enterprise, amassed through the
strength of his arm, and piled up through the sweat of his brow,
righteous wealth righteously gained — provides himself with pleasure
& satisfaction, and maintains that pleasure rightly. He provides his
mother & father with pleasure & satisfaction, and maintains
that pleasure rightly. He provides his children, his wife, his slaves,
servants, & assistants with pleasure & satisfaction, and
maintains that pleasure rightly. This is the first benefit that can be
obtained from wealth.
“Furthermore,
the disciple of the noble ones — using the wealth earned through his
efforts & enterprise, amassed through the strength of his arm, and
piled up through the sweat of his brow, righteous wealth righteously
gained — provides his friends & associates with pleasure &
satisfaction, and maintains that pleasure rightly. This is the second
benefit that can be obtained from wealth.
“Furthermore,
the disciple of the noble ones — using the wealth earned through his
efforts & enterprise, amassed through the strength of his arm, and
piled up through the sweat of his brow, righteous wealth righteously
gained — wards off from calamities coming from fire, flood, kings,
thieves, or hateful heirs, and keeps himself safe. This is the third
benefit that can be obtained from wealth.
“Furthermore,
the disciple of the noble ones — using the wealth earned through his
efforts & enterprise, amassed through the strength of his arm, and
piled up through the sweat of his brow, righteous wealth righteously
gained — performs the five oblations: to relatives, guests, the dead,
kings, & devas. This is the fourth benefit that can be obtained from
wealth.
“Furthermore,
the disciple of the noble ones — using the wealth earned through his
efforts & enterprise, amassed through the strength of his arm, and
piled up through the sweat of his brow, righteous wealth righteously
gained — institutes offerings of supreme aim, heavenly, resulting in
happiness, leading to heaven, given to priests & contemplatives who
abstain from intoxication & heedlessness, who endure all things with
patience & humility, each taming himself, each restraining himself,
each taking himself to Unbinding. This is the fifth benefit that can be
obtained from wealth.
“If
it so happens that, when a disciple of the noble ones obtains these
five benefits from wealth, his wealth goes to depletion, the thought
occurs to him, ‘Even though my wealth has gone to depletion, I have
obtained the five benefits that can be obtained from wealth,’ and he
feels no remorse. If it so happens that, when a disciple of the noble
ones obtains these five benefits from wealth, his wealth increases, the
thought occurs to him, ‘I have obtained the five benefits that can be
obtained from wealth, and my wealth has increased,’ and he feels no
remorse. So he feels no remorse in either case.”
‘My wealth has been enjoyed,
my dependents supported,
protected from calamities by me.
I have given supreme offerings
& performed the five oblations.
I have provided for the virtuous,
the restrained,
followers of the holy life.
For whatever aim a wise householder
would desire wealth,
that aim I have attained.
I have done what will not lead to future distress.’
When this is recollected by a mortal,
a person established in the Dhamma of the Noble Ones,
The
Buddha describes for the wealthy householder Anathapindika five
skillful ways of using one’s money that bring immense benefits to the
giver — benefits that last long after all the wealth is gone. [Often
chanted by monks as a blessing after receiving food or other offerings.]
Then
Anathapindika the householder went to the Blessed One and, on arrival,
having bowed down to him, sat to one side. As he was sitting there the
Blessed One said to him: “There are these five benefits that can be
obtained from wealth. Which five?
“There
is the case where the disciple of the noble ones — using the wealth
earned through his efforts & enterprise, amassed through the
strength of his arm, and piled up through the sweat of his brow,
righteous wealth righteously gained — provides himself with pleasure
& satisfaction, and maintains that pleasure rightly. He provides his
mother & father with pleasure & satisfaction, and maintains
that pleasure rightly. He provides his children, his wife, his slaves,
servants, & assistants with pleasure & satisfaction, and
maintains that pleasure rightly. This is the first benefit that can be
obtained from wealth.
“Furthermore,
the disciple of the noble ones — using the wealth earned through his
efforts & enterprise, amassed through the strength of his arm, and
piled up through the sweat of his brow, righteous wealth righteously
gained — provides his friends & associates with pleasure &
satisfaction, and maintains that pleasure rightly. This is the second
benefit that can be obtained from wealth.
“Furthermore,
the disciple of the noble ones — using the wealth earned through his
efforts & enterprise, amassed through the strength of his arm, and
piled up through the sweat of his brow, righteous wealth righteously
gained — wards off from calamities coming from fire, flood, kings,
thieves, or hateful heirs, and keeps himself safe. This is the third
benefit that can be obtained from wealth.
“Furthermore,
the disciple of the noble ones — using the wealth earned through his
efforts & enterprise, amassed through the strength of his arm, and
piled up through the sweat of his brow, righteous wealth righteously
gained — performs the five oblations: to relatives, guests, the dead,
kings, & devas. This is the fourth benefit that can be obtained from
wealth.
“Furthermore,
the disciple of the noble ones — using the wealth earned through his
efforts & enterprise, amassed through the strength of his arm, and
piled up through the sweat of his brow, righteous wealth righteously
gained — institutes offerings of supreme aim, heavenly, resulting in
happiness, leading to heaven, given to priests & contemplatives who
abstain from intoxication & heedlessness, who endure all things with
patience & humility, each taming himself, each restraining himself,
each taking himself to Unbinding. This is the fifth benefit that can be
obtained from wealth.
“If
it so happens that, when a disciple of the noble ones obtains these
five benefits from wealth, his wealth goes to depletion, the thought
occurs to him, ‘Even though my wealth has gone to depletion, I have
obtained the five benefits that can be obtained from wealth,’ and he
feels no remorse. If it so happens that, when a disciple of the noble
ones obtains these five benefits from wealth, his wealth increases, the
thought occurs to him, ‘I have obtained the five benefits that can be
obtained from wealth, and my wealth has increased,’ and he feels no
remorse. So he feels no remorse in either case.”
‘My wealth has been enjoyed,
my dependents supported,
protected from calamities by me.
I have given supreme offerings
& performed the five oblations.
I have provided for the virtuous,
the restrained,
followers of the holy life.
For whatever aim a wise householder
would desire wealth,
that aim I have attained.
I have done what will not lead to future distress.’
When this is recollected by a mortal,
a person established in the Dhamma of the Noble Ones,
20) தமிழ் செம்மொழி 20) பாரம்பரிய இசைத்தமிழ் செம்மொழி
1984 பு செப் 14 2016
பாடங்கள்
பயன்படுத்தி இந்த கூகிள் மொழிபெயர்ப்பு தமிழ் சரியான மொழிபெயர்ப்பு வழங்க செய்க https://translate.google.com/
விழித்தெழுந்த ஒரு உண்மையான போதனைகள்
நன்மைகள் (செல்வம் இருந்து) பெறப்பட வேண்டும்
மூலம் பாலி மொழி பெயர்க்கப்பட்டது
தனிஸ்ஸாரோ Bhikkhu
அனைத்து
செல்வத்தையும் சென்ற பிறகு நீண்ட நீடிக்கும் என்று நன்மைகளை - புத்தர்
பணக்கார வீட்டுக்காரர் கொடுப்பவர் பாரிய ஆதாயங்களைக் கொண்டு வரும் என்று
ஒருவரின் நாணயத்தை பயன்படுத்தி Anathapindika ஐந்து திறமையான வழிகளை
விவரிக்கிறது. [பெரும்பாலும் உணவு அல்லது மற்ற பிரசாதம் பெற்ற பிறகு பரிசாக துறவிகள் கோஷமிட்டனர்.]
பின்னர்
Anathapindika வீட்டுக்காரர் ஆசிர்வதிக்கப்பட்ட ஒருவர் வருகையை, விழுந்து
அவனை வணங்கினார்கள் நிலையில் சென்று, ஒரு பக்கமாக அமர்ந்து. அவர் அங்கு உட்கார்ந்து என ஆசிர்வதிக்கப்பட்ட ஒருவர் அவரை நோக்கி:
“செல்வத்தையும் எந்த ஐந்து இருந்து பெற்றுக் கொள்ள முடியும் என்று இந்த
ஐந்து நன்மைகள் உள்ளன.?
“உன்னத
தான் சீடர் அங்கு வழக்கு உள்ளது - அவரது முயற்சிகள் மற்றும் நிறுவன, அவரது
கை வலிமை மூலம் திரட்டப்படும், மற்றும் அவரது புருவம் வியர்வை மூலம் மலை
போல குவிந்துள்ளது மூலம் பெற்றார் செல்வத்தைப் பயன்படுத்தி, நீதிமான்
செல்வம் நேர்மையாகவும் பெற்றது - மகிழ்ச்சியோடு தன்னை வழங்குகிறது திருப்தி
மற்றும், மற்றும் சரியாக அந்த இன்பம் பராமரிக்கிறது. அவர் இன்பம் மற்றும்
திருப்தி கொண்டு அவரது தாயார் மற்றும் தந்தை வழங்குகிறது, மற்றும் சரியாக
அந்த இன்பம் பராமரிக்கிறது. அவர் தனது குழந்தைகள், அவரது மனைவி, அடிமை,
அடிமைப்பெண், ஊழியர்கள், மற்றும் இன்பம் மற்றும் திருப்தி கொண்டு
உதவியாளர்கள் வழங்குகிறது, மற்றும் அந்த இன்பம் பராமரிக்கிறது சரியாக. இந்த செல்வம் இருந்து பெற்றுக் கொள்ள முடியும் என்று முதல் பயன்.
“மேலும்,
உன்னத தான் சீடர் - செல்வத்தைப் பயன்படுத்தி, அவரது முயற்சிகள் மற்றும்
நிறுவன மூலம் பெற்றார் அவரது கை வலிமை மூலம் திரட்டப்படும், மற்றும் அவரது
புருவம் வியர்வை மூலம் மலை போல குவிந்துள்ளது, நீதிமான் செல்வம்
நேர்மையாகவும் பெற்றது - மகிழ்ச்சியோடு அவரது நண்பர்கள் மற்றும்
கூட்டாளிகள் வழங்குகிறது மற்றும் திருப்தி, மற்றும் இன்பம் சரியாக. இந்த செல்வம் இருந்து பெற்றுக்
கொள்ள முடியும் என்று இரண்டாவது நன்மை என்று பராமரிக்கிறது.
“மேலும்,
உன்னத தான் சீடர் - அவரது முயற்சிகள் மற்றும் நிறுவன மூலம் பெற்றார்
செல்வத்தைப் பயன்படுத்தி, அவரது கை வலிமை மூலம் திரட்டப்படும், மற்றும்
அவரது புருவம் வியர்வை மூலம் மலை போல குவிந்துள்ளது, நீதிமான் செல்வம்
நேர்மையாகவும் பெற்றது - வார்டுகளில் ஆஃப் தீ இருந்து வரும்
ஆபத்துகளிலிருந்து , வெள்ளம், அரசர்கள், திருடர்கள், அல்லது வெறுப்பான வாரிசுகள், மற்றும்
தன்னை பாதுகாப்பாக வைத்திருக்கிறது. இந்த செல்வம் இருந்து பெற்றுக் கொள்ள
முடியும் என்று மூன்றாம் பயன்.
“மேலும்,
உன்னத தான் சீடர் - செல்வத்தைப் பயன்படுத்தி அவரது முயற்சிகள் மற்றும்
நிறுவன மூலம் பெற்றார், அவரது கை வலிமை மூலம் திரட்டப்படும், மற்றும் அவரது
புருவம் வியர்வை மூலம் மலை போல குவிந்துள்ளது, நீதிமான் செல்வம்
நேர்மையாகவும் பெற்றது - ஐந்து தானம் செய்கிறது: உறவினர்கள் , விருந்தினர்கள், இறந்த, அரசர்கள், மற்றும் தேவர்கள். இந்த செல்வம்
இருந்து பெற்றுக் கொள்ள முடியும் என்று நான்காவது நன்மை இருக்கிறது.
“மேலும்,
உன்னத தான் சீடர் - அவரது முயற்சிகள் மற்றும் நிறுவன மூலம் பெற்றார்
செல்வத்தைப் பயன்படுத்தி, அவரது கை வலிமை மூலம் திரட்டப்படும், மற்றும்
அவரது புருவம் வியர்வை மூலம் மலை போல குவிந்துள்ளது, நீதிமான் செல்வம்
நேர்மையாகவும் பெற்றது - உச்ச நோக்கம் சபைகளின் பிரசாதம், பரலோக ,,
மகிழ்ச்சி விளைவாக சொர்க்கம் முன்னணி, பொறுமை பணிவு, ஒவ்வொரு, தன்னை
கட்டுப்படுத்துவதில், ஒவ்வொரு தன்னை கட்டுப்படுத்துகிற ஒவ்வொரு Unbinding
தன்னை எடுத்து எல்லாம் தாங்க ஆசாரியர்கள் & contemplatives போதை
மற்றும் கவனமின்மை விலகியிருப்பதாக யார், கொடுக்கப்பட்ட. இந்த ஐந்தாவது
நன்மை என்று செல்வம் பெற்றுக்கொள்ள முடியும்.
“அது
மிகவும் மந்த தான் ஒரு சீடர் செல்வம் இருந்து இந்த ஐந்து நன்மைகளை பெறும்
போது, அது நடந்தால், அவரது செல்வம் குறைந்து வருவதாலும் செல்கிறது,
சிந்தனை, அவரை ஏற்படுகிறது ‘என் செல்வம் குறைந்து வருவதாலும்
சென்றிருக்கிறார் கூட, நான் ஐந்து நன்மைகள் பெற்றுள்ளனர் என்று ,
செல்வம் பெறப்பட்ட முடியும் ‘அவர் எந்த வருத்தம் உணர்கிறது. அது நல்லவ
தான் ஒரு சீடர் செல்வம் இருந்து இந்த ஐந்து நன்மைகள், அவரது செல்வம் பெறும்
போது, அது நடந்தால், சிந்தனை அவருக்கு ஏற்படுகிறது,’ நான் ஐந்து நன்மைகள்
பெற்றுள்ளனர் என்று செல்வம் பெறப்பட்ட முடியும், என் செல்வம் அதிகரித்துள்ளது, ‘அவர்
எந்த வருத்தம் உணர்கிறது. அவர் ஒன்று வழக்கில் எந்த வருத்தம் உணர்கிறது
எனவே. “
‘என் செல்வம் அனுபவித்து வருகிறது,
என் சார்ந்தவர்கள் ஆதரவு,
எனக்கு அழிவுகள் இடமிருந்து பாதுகாக்கப்படுவதால்.
நான் உச்ச பிரசாதம் கொடுத்துள்ளனர்
மற்றும் ஐந்து தானம் செய்யப்படுகிறது.
நான், நல்லோரின் வழங்கிய
ஆர்ப்பாட்டமில்லாமல்,
புனித வாழ்க்கை பின்பற்றுபவர்கள்.
என்ன ஒரு வாரியாக வீட்டுக்காரர் நோக்கம்
செல்வம் ஆசைப்படுவீர்களா,
அந்த நோக்கம் நான் அடைந்து விட்டோம்.
நான் எதிர்காலத்தில் துயரத்தில் வழிவகுக்காது என்ன செய்தது ‘என்று சொல்கிறார்.
இந்த ஒரு மனிதனே மூலம் நினைத்துப்பார்க்கிறேன்.இப்போது போது,
Lewerassebliefpresiesevertalinginjoumoedertaalvir hierdieGooglevertaling! natuurlikProgramme I. KAMMA 1.Devata-samyutta-Devas
SN1.1:Ogha-taranaSutta- kruis oordievloed{Si1;CDBi89}[Thanissaro]. Die Boeddhaverduidelikhoe hy“gekruis oordie vloed“vandrang.
Ekhet gehoor dataan die eengeleentheiddie GeseëndeEenwas blynabySavatthiinJetaseGrove,Anathapindikaseklooster.Toe‘n sekeredevata,in die verreuiterstevan die nag,haaruitersteglansverligting van diegeheel vanJetaseGrove,het nadie GeseëndeEen.Met sy aankoms,hethulle buig voorhom,sy staanaan die een kant.Soos sydaar staan,sê sy virhom:“Vertel my,liewe meneer,hoe jyoordie vloedgekruis.“
“Maar hoe,liewe meneer,het jyoordie vloedsteek sonderstoot vorentoe,sonder‘n verblyfin die plek?“
“Toe ekvorentoe gestoothet, is ekswaainie.Wanneerek blyin plek, ekgesink.En so het ekgekruis oordie vloedsonderstoot vorentoe,sonder‘n verblyf inplek.“
[Diedevata:] Ten einde laastesienek‘nBrahmaan, heeltemallos,watsonderstoot vorentoe,sonder‘n verblyf inplek is, hetoor dieverstrengelingenvan die wêreldgekruis.
Dit is wat diedevatagesê.DieOnderwysergoedgekeur.Besef dat“Dieonderwyser hetgoedgekeurmy,” het sybuig voorhomcircumambulatedhom-hou homaan haarreg-en danverdwynreg daar.
لقد سمعتأنه فيإحدى المراتكانأحدالمباركةيقيمونبالقربSavatthiفيJetaفيبستان،فيديرAnathapindika.ثمديفاتامعين،إلى أقصى حدبعيدمن الليل، ولهاإشعاعشديدتضيءمجملغروفJeta، وذهب إلىالمبارك.لدى وصوله، بعد أنسجدواله،وقفتإلى جانب واحد.كماكانت تقفهناك،وقالتله: “قل لي، يا سيديالعزيز، وكيفعبرواالفيضان.“
This video presents Young’s Double Slit Experiment, the
historical background that makes the experiment important and a version
of the experiment you can make on your own.
6)Դասականհայերեն
1297ԴԱՍԸ17X14ՈՒՐԲԱԹ
FREEONLINEE-Nālandaհետազոտականեւ պրակտիկաUNIVERSITY կողմից http:sarvajan.ambedkar.org
Խնդրում ենքտրամադրելճշգրիտթարգմանությունըձեզմայրենիլեզվով: ԱյսGoogleթարգմանության! Դասընթացիծրագրեր I. Kamma 1.Devata-samyutta-devas
SN1.1Ogha-TaranaSutta-ԱնցնելովավելիՋրհեղեղից{Si1;CDBi89} [Thanissaro. TheԲուդդաբացատրում, թե ինչպեսէ նա«անցելէջրհեղեղիմասին»փափագ.
Դա այն է,ինչDevataասաց.Ուսուցիչըհաստատված.Գիտակցելով, որ“Theուսուցչուհիհավանություն է տվելինձ», նախոնարհվում եննրա,circumambulatedնրանպահելովնրան իրիրավունքից, եւապաանհետանումհենց այնտեղ.
The Samyutta Nikaya, the third division of the Sutta Pitaka, contains 2,889 suttas grouped into five sections (vaggas). Each vagga is further divided into samyuttas, each of which in turn contains a group of suttas on related topics. The samyuttas
are named according to the topics of the suttas they contain. For
example, the Kosala Samyutta (in the Sagatha Vagga) contains suttas
concerning King Pasenadi of Kosala; the Vedana Samyutta (in the
Salayatana Vagga) contains suttas concerning feeling (vedana); and so on.
An excellent modern print translation of the complete Samyutta Nikaya is Bhikkhu Bodhi’s The Connected Discourses of the Buddha: A New Translation of the Samyutta Nikaya (Boston: Wisdom Publications, 2000; originally published in two volumes, but now available in a single volume). A fine anthology of selected suttas is Handful of Leaves (Vol. 2), by Thanissaro Bhikkhu (distributed by the Metta Forest Monastery).
The suttas are numbered here by samyutta (chapter) and sutta, with
the suttas numbered sequentially from the start of each samyutta, using
as a guide the Rhys Davis & Woodward PTS English translations of the Samyutta Nikaya (The Book of the Kindred Sayings).
The braces {} that follow each sutta and samyutta title contain the
corresponding volume and starting page number, first in the PTS
romanized Pali edition of the Samyutta Nikaya, then in Bhikkhu Bodhi’s Connected Discourses of the Buddha (”CDB”). The translator appears in the square brackets [].
The Buddha intervenes on behalf of a deva caught in the grips of an evil demon. This sutta belongs to the group of paritta (protection) suttas that are chanted by monastics for devotional and ceremonial purposes.
The Buddha intervenes on behalf of a deva caught in the grips of an evil demon. This sutta belongs to the group of paritta (protection) suttas that are chanted by monastics for devotional and ceremonial purposes.
A well-traveled deva learns that we don’t
have to go to the ends of the world to find an end to suffering; we need
look no further than right here, in this very body.
Two stories about the battles fought between
rival kings, poignantly demonstrating how in war there is security
neither for the victor nor the vanquished.
Mara, seeing that the Buddha has developed the four bases of power (iddhipada), tries to persuade him to give up the monastic life and become a powerful world ruler.
Stories of Mara’s attempts to lure the nuns away from their
meditation spots in the forest by asking them provocative questions.
Without exception, these wise women conquer Mara decisively.
Have you ever found yourself getting lured
out of meditation by some fascinating, but utterly speculative, train of
thought? Ven. Sister Vajira shows how to deal with this.
Immediately after his Awakening, the Buddha
receives a visit from Brahma Sahampati, who pleads with the Buddha to
teach the Dhamma, for the sake of those “with little dust in their
eyes.”
What is your best response when someone is
angry with you? Hint: if you offer some food to a guest, but the guest
declines the offer, to whom does the food belong?
In delightfully alliterative Pali verse, the
Buddha tells how, without true wisdom, the cycle of death and
re-becoming are doomed to drone on and on and on.
Questions that presuppose the existence of
an abiding “self,” are fundamentally invalid. The Buddha shows how to
re-frame these questions in a way that conduces to liberation.
A perplexed ascetic asks the Buddha: “Is
dukkha created by the self? By other? By both? By neither?” The Buddha’s
answers at first baffle, then inspire, Kassapa, who eventually gains
Awakening.
The Buddha explains how seeing deeply into
dependent co-arising leads to Awakening. The causal chain here includes
an additional set of factors not present in the “standard” chain of
dependent co-arising.
A brahman wonders: When I perform an action (kamma),
am I the same person when I experience its results, or am I a different
person? The Buddha helps to clear up this man’s confused thinking.
The Oneness of all being is sometimes taught
as a basic Buddhist principle, but this discourse shows that the Buddha
himself rejected the idea. It is simply one of the extremes that he
avoided by teaching dependent co-arising.
A meditation on inter-relatedness, showing
with four striking similes the suffering inherent in everything the body
and mind depend upon for nourishment. [TB]
The Buddha describes four factors to which
the mind habitually clings. Those who succeed in abandoning passion for
these “nutriments” can realize the cessation of birth, aging, and death.
The Buddha retells the story of how, on the
eve of his Awakening, he re-discovered the long-forgotten laws of
dependent co-arising and the Four Noble Truths.
In a discussion about dependent co-arising
with Ven. Maha Kotthita, Ven. Sariputta invokes a helpful simile to
illustrate the relationship between consciousness and name-and-form.
Four good friends share a frank discussion
about their grasp of dependent co-arising. One uses a memorable simile
to describe the difference between stream-entry and arahatship.
These three suttas offer vivid similes that
give a sense of how much suffering one totally puts behind oneself upon
attaining the stream to Nibbana. Good encouragement for putting some
extra effort into the practice.
The Buddha issues a warning: a society that
fails to show respect for these five things contributes to the eventual
decline and disappearance of the Dhamma.
Ven. Maha Kaccana explains to a householder
what it means to live as a monk, free of society, free of sensual
passion, free of yearning, and free of quarreling.
Towards the end of his life, the Buddha
stated that the proper way to pay homage to him was to “practice the
Dhamma in accordance with the Dhamma.” This sutta explains what that
means, in terms of cultivating disenchantment (nibbida). [TB]
Towards the end of his life, the Buddha
stated that the proper way to pay homage to him was to “practice the
Dhamma in accordance with the Dhamma.” This sutta explains what that
means, in terms of focusing on inconstancy (anicca). [TB]
Towards the end of his life, the Buddha
stated that the proper way to pay homage to him was to “practice the
Dhamma in accordance with the Dhamma.” This sutta explains what that
means, in terms of focusing on stress/suffering (dukkha). [TB]
Towards the end of his life, the Buddha
stated that the proper way to pay homage to him was to “practice the
Dhamma in accordance with the Dhamma.” This sutta explains what that
means, in terms of focusing on not-self (anatta). [TB]
Awakening results from direct knowledge of
the “fourfold round” with respect to the aggregates (i.e., knowledge of
the aggregate, its origination, its cessation, and the path leading to
its cessation).
Some schools of Buddhism teach that there is
a qualitative difference between the liberation of a Buddha and that of
an arahant disciple — namely, that a Buddha awakens to one level of
truth, whereas an arahant awakens to another. This sutta shows that the
Buddha saw the distinction in different terms. [TB]
The Buddha’s second discourse, in which he discusses the principle of anatta
(not-self) with the group of five ascetics. By means of a
question-and-answer dialogue with his audience, the Buddha demonstrates
that there can be no abiding self in any of the five aggregates that we
tend to identify as “self.” The sutta illustrates the Buddha’s
skillfulness as teacher: at the end of the discourse, all five monks
attain full Awakening.
The Buddha points out that attachment to
things comes from paying more attention to the pleasure they give than
to the stress and pain (dukkha) they cause. By turning your attention to the dukkha, however, you can gain release.
Despite having heard many teachings from the
Buddha, a monk still wonders how to bring his meditation practice to a
speedy conclusion. The Buddha explains that the goal can be reached by a
deep understanding of the five aggregates.
Ven. Yamaka claims that when an arahant
dies, he/she is utterly annihilated. Ven. Sariputta pulls him out of
this wrong view, and in so doing leads him to Awakening.
Ven. Anuradha learns that if you can’t even
locate the Tathagata in space when he’s sitting right in front of you,
how can you ever hope to answer questions about his fate after death?
The Buddha explains that a person who
incorrectly takes the five aggregates to be “self” is like a person
swept away by a swift river, who grasps in vain at the passing trees and
branches.
In this samyutta the Buddha explains the kinds of conviction and
understanding that are required for the attainment of stream-entry.
These short suttas share an identical structure, with each one focusing
on a different aspect of experience (including the six senses, the six
elements (dhatu), and the five aggregates). See also the Study Guides on stream-entry.
How conviction in, and understanding of, inconstancy of the six elements (earth, liquid, fire, wind, space, and consciousness) can lead to stream-entry.
These ten suttas explain why it is worth
abandoning desire that is associated with: (1) the six sense bases; (2)
their objects; (3) consciousness; (4) contact; (5) feeling; (6)
perception; (7) intentions; (8) craving; (9) the six elements (earth,
liquid, fire, wind, space, and consciousness); and (10) the five
aggregates.
Several months after his Awakening, the
Buddha delivers this sermon to an audience of 1,000 fire-worshipping
ascetics. The Buddha uses the metaphor of fire to illustrate the nature
of clinging. Upon hearing the sermon, the entire audience attains full
Awakening.
An aging Ven. Malunkyaputta receives from
the Buddha a short teaching regarding dispassion towards the senses (”In
reference to the seen, there will be only the seen…”), and soon
thereafter becomes an arahant.
Do you usually think of “grass” or “leaves”
as being “you”? Of course not. In the same way, the sense of “self”
cannot be found anywhere within the realm of the senses.
The Buddha explains how the results of “old”
kamma (the actions we performed in the past) and “new” kamma (the ones
we perform now) are both experienced in the present.
Ven. Sariputta explains to Ven. Maha
Kotthita that our problem lies neither in the senses themselves nor in
the objects to which the senses cling. Suffering comes from the passion
that arises in dependence on both.
A lowly cowherd overhears the Buddha speak
of the many hazards that lurk in the stream to Nibbana. He takes it to
heart and soon succeeds in reaching the goal.
The Buddha explains how tranquillity (samatha) and insight (vipassana) function together as a “swift pair of messengers” to guide the meditator onwards to Nibbana.
The heart of insight (vipassana):
When you take apart a lute in search of its music, what do you find?
When you take apart the five aggregates in search of “self,” what do you
find?
The Buddha teaches that by meeting intense
physical pain with mindfulness, we can spare ourselves from falling into
a bottomless pit of anguish and suffering.
When shot by the arrow of physical pain, an
unwise person makes matters worse by piling mental anguish on top of it,
just as if he had been shot by two arrows. A wise person feels the
sting of one arrow alone.
(This sutta is nearly identical to the preceding one, except here the feeling of pleasure, etc., is said to be dependent on contact rather than on the body.)
The Buddha explains how the practice of
jhāna leads to progressive stages of cessation and stillness. Only when
the defilements are finally extinguished, however, is true peace and
stillness achieved.
A discussion of the ways that feeling must
be understood in order to gain freedom from attachment to feeling.
Includes an interesting reference to craving as an unskillful “path of
practice.”
One of the shortest suttas in the Tipitaka.
In its entirety it reads: “Bhikkhus, there are these three feelings.
What three? Pleasant feeling, unpleasant feeling, and
neither-painful-nor-pleasant feeling.”]
This brief sutta, which encourages education
for women, may account for the fact that in the pre-modern world
Theravada Buddhist countries had the highest rates of female literacy. [TB]
On the origin of self-view. In this touching
story, Ven. Isidatta, a wise young forest monk, declines his elders’
invitation to become a Dhamma teacher, and instead quietly slips off
into the forest and disappears.
Ven. Kamabhu answers a layperson’s detailed questions concerning cessation-attainment (nirodha-samapatti), a state of profound — and potentially liberating — concentration whose prerequisite is full mastery of the jhanas.
The Buddha explains how the principles of
kamma and rebirth are as inviolable as the law of gravity. Choose your
actions with care, lest you sink like a stone!
The Buddha clarifies a crucial point about
kamma: although you can never undo a past misdeed, there are ways you
can mitigate its inevitable harmful results.
A questioner challenges the Buddha: “If
you’re so supportive of familial harmony, then how can you justify
accepting alms from poor families in times of famine?”
Ven. Anuradha learns that if one can’t even
locate the Tathagata in the present life, how can one ever hope to
answer questions about his fate after death?
Questions regarding the fate of the
Tathagata do not arise in those who no longer take delight in the
aggregates, in clinging, in becoming, or in craving.
The Buddha explains that ignorance is the
cause of wrong view, wrong resolve, wrong speech, etc., whereas clear
knowing gives rise to right view and all the factors of the eightfold
path.
In this famous sutta the Buddha corrects
Ven. Ananda, pointing out that having “admirable” friends, companions,
and comrades is not half but the whole of the holy life. (For more about this special kind of friendship, see the page on kalyanamittata.)
The Buddha describes how we can either
“feed” or “starve” the wholesome and unwholesome tendencies in the mind
according to how we apply our attention.
The Buddha uses a lovely parable — that of a
hawk catching a quail far outside the quail’s familiar hunting ground —
to reveal the need for keeping the mind in its proper territory: the
four frames of reference.
How solid is your concentration? Try this
test, proposed by the Buddha: Can you keep a glass of oil balanced on
your head while your favorite movie star is singing and dancing right in
front of you?
The Buddha and Ven. Sariputta discuss
conviction, and whether it is present in those who have seen the
Deathless. They concur that until one experiences the Deathless for
oneself, one can only take its existence on faith.
Ven. Ananda explains to Unnabha that the
path of Dhamma is one with a definite goal — the abandoning of desire —
which can only be attained by developing a strong desire to end desire.
Sometimes it is said that the last moment
of consciousness is all-important in determining one’s rebirth, but
these suttas show that well-developed virtues in the mind can override
even a muddled mind-state at death.
This is the Buddha’s first discourse,
delivered shortly after his Awakening to the group of five monks with
whom he had practiced the austerities in the forest for many years. The
sutta contains the essential teachings of the Four Noble Truths and the
Noble Eightfold Path. Upon hearing this discourse, the monk Kondañña
attains the first stage of Awakening, thus giving birth to the ariya sangha (Noble Sangha).
The Buddha compares the knowledge he gained
in his Awakening to all the leaves in the forest, and his teachings to a
mere handful of leaves. He then explains why he didn’t reveal the
remainder.
It’s easy to admire the skill required to
master a sport or a feat of manual dexterity. But even more difficult is
the skill required to master the Four Noble Truths.
A monk ponders the darkness of deep space
and asks the Buddha: “Is there any darkness more frightening than this?”
The Buddha asserts that yes, there most certainly is.
28 05 2012 MONDAY LESSON 622 FREE ONLINE eNālāndā Research And Practice UNIVERSITY And THE BUDDHISTONLINEGOOD NEWS LETTER by ABHIDHAMMA RAKKHITA throughhttp://sarvajan.ambedkar.org
Dhammapada: Verses and Stories Dhammapada
Verse 181. Gods And Men Adore The Buddha
Verse 181. Gods And Men Adore The
Buddha
E’er intent on concentration,
joyful in peace of letting go,
mindful, wise, the perfect Buddhas,
to even devas they are dear.
Explanation: Those noble and wise ones are intent on
meditation. They are bent on conquering defilements - that is achieving
Nibbana. They are mindful; and such enlightened ones are beloved by everyone.
Dhammapada Verse 181 Devorohana Vatthu
Ye jhanapasuta dhira
nekkhammupasame rata
devapi tesam pihayanti sambuddhanam satimatam.
Verse 181: The wise who practise jhana concentration and
Insight Meditation take delight in the peace of liberation from sensual
pleasures and moral defilements. Such wise and mindful ones, who truly
comprehend the Four Noble Truths (i.e., Arahats and Buddhas) are held dear also
by the devas.
The Story of the Buddha’s Return from the Tavatimsa Deva
World
On return from the Tavatimsa deva world, the Buddha
uttered Verse (181) of this book at Sankassanagara, in reply to Thera
Sariputta’s words of welcome.
On one occasion, while at Savatthi, the Buddha performed
the Miracle of the Pairs in answer to the challenge of the ascetics of various
sects. After this, the Buddha went to the Tavatimsa deva world; his mother who
had been reborn in the Tusita deva world as a deva known as Santusita also came
to the Tavatimsa deva world. There the Buddha expounded the Abhidhamma to the
devas and the brahmas throughout the three months of the vassa. As a result,
Santusita deva attained Sotapatti Fruition; so did numerous other devas and
brahmas.
During that period Thera Sariputta spent the vassa at
Sankassanagara, thirty yojanas away from Savatthi. During his stay there, as
regularly instructed by the Buddha, he taught the Abhidhamma to the five
hundred bhikkhus staying with him and covered the whole course by the end of
the vassa.
Towards the end of the vassa, Thera Maha Moggalana went
to the Tavatimsa deva world to see the Buddha. Then, he was told that the Buddha
would return to the human world on the full moon day at the end of the vassa to
the place where Thera Sariputta was spending the vassa.
As promised, the Buddha came with the six coloured rays
shining forth from his body to the city-gate of Sankassanagara, on the night of
the full moon day of the month of Assayuja when the moon was shining brightly.
He was accompanied by a large following of devas on one side and a large
following of brahmas on the other. A large gathering headed by Thera Sariputta
welcomed the Buddha back to this world; and the whole town was lit up. Thera
Sariputta was awed by the grandeur and glory of the whole scene of the Buddha’s
return. He respectfully approached the Buddha and said, “Venerable Sir! We
have never seen or even heard of such magnificent and resplendent glory.
Indeed, Venerable Sir, you are loved, respected and revered alike by devas,
brahmas and men!” To him the Buddha said, “My son Sariputta, the
Buddhas who are endowed with unique qualities are truly loved by men and devas
alike.”
Then the Buddha spoke in verse as follows:
Verse
181: The wise who practise jhana concentration and Insight Meditation take
delight in the peace of liberation from sensual pleasures and moral
defilements. Such wise and mindful ones, who truly comprehend the Four Noble
Truths (i.e., Arahats and Buddhas) are held dear also by the devas.
At the end of the discourse the five hundred bhikkhus who
were the pupils of Thera Sariputta attained arahatship and a great many from
the congregation attained Sotapatti Fruition.
The Tripitaka [Sanskrit] [Pali: Tipitaka] is the Canon of the Buddhists,
both Theravada and Mahayana. Thus it is possible to speak of several Canons
such as the Sthaviravada, Sarvastivada and Mahayana as well as in term of
languages like Pali, Chinese and Tibetan. The word is used basically to refer
to the literature, the authorship of which is directly or indirectly ascribed
to the Buddha himself.
It is generally
believed that whatever was the teaching of the Buddha, conceived under Dhamma
and Vinaya, it was rehearsed soon after his death by a fairly representative
body of disciples. The later systematised threefold division, into Sutta,
Vinaya and Abhidhamma is based on this collection. Sharing a common body of
Dhamma and Vinaya, the early Buddhist disciples appear to have remained united
for about a century.
The Council of Vesali
or the second Buddhist Council saw the break up of this original body and as
many as eighteen separate schools were known to exist by about the first
century B.C. It is reasonable to assume that each of these schools would have
opted to possess a Tripitaka of their own or rather their own recension of the
Tripitaka, perhaps with a considerably large common core.
It has long been
claimed that the Buddha, as he went about teaching in the Gangetic valley in
India during the 6th and 5th centuries B.C.E., used
Magadhi or the language of Magadha as his medium of communication. Attempts
have been made to identify this Magadhan dialect with Pali, the language in
which the texts of the Sthaviravada school are recorded. Hence we speak of a
Pali Canon, i.e., the literature of the Sthaviravadins which is believed to be
the original word of the Buddha.
At any rate, this is
the only complete recension we possess and the Pali texts seem to preserve an
older tradition much more than most of the extant Buddhist works in other
languages. Further, the Sthaviravadins admit two other major divisions of Pali
Buddhist literature which are non-Canonical. They are:
1. Post-Canonical
Pali literature including works like Petakopadesa and Milindapanha,
the authorship of which is ascribed to one or more disciples.
2. Pali Commentarial
literature which includes:
(a) Atthakatha or
Commentaries, the original version of which is believed to have been taken over
to Sri Lanka by Thera Mahinda, the missionary sent by Asoka and
(b) the different
strata of Tika or Sub-Commentaries, contributions to which were made by
Buddhist monks of Sri Lanka, India and Burma.
Besides this Pali
recension of the Sthaviravada school there are fragmentary texts of the
Sarvastivada or of the Mulasarvastivada which are preserved in Sanskrit. A
large portion of their Vinaya texts in Sanskrit is preserved in the Gilgit
manuscripts. But a more complete collection of the Sarvastivada recension
(perhaps also of the Dharmapuptaka and Kasyapiya), i.e., a Sanskrit Canon, must
have possibly existed as is evident from the Chinese translations preserved to
us. These include complete translations of the four agamas (the equivalent of
the Pali nikayas). Of the Ksudraka (Pali: Khuddaka), only some texts are
preserved in Chinese. In addition to these, the Chinese translations seem to
preserve, to the credit of the Sarvastivadins, a vast Vinaya literature and an
independent collection of seven Abhidhamma treatises. Thus what could be
referred to as a Sarvastivada Canon ranges between fragments of texts preserved
in Sanskrit and the more representative collection of the Tripitaka preserved
in Chinese. It may be mentioned here that a version of the Mulasarvastivada
Vinaya consisting of seven parts, even more faithful than the Chinese version,
is preserved in Tibetan. Of the Abhidharma collection only the Prajnaptisastra
appears to have been translated into Tibetan.
Speaking further of
the Tripitaka in terms of language we have in Chinese different recensions of
the Canon (preserved in part) belonging to different schools. These recensions
are primarily based on the Tripitaka of Indian origin. In addition to the
ancient texts which these recensions preserve they also contain independent
expositions of the early doctrines or commentarial literature on them. The
Chinese Canon preserves the Vinaya texts of as many as seven different schools.
In place of the division into ‘canonical groups’ of Sutra, Abhidharma and
Vinaya, this new arrangement seems to reckon with a live and continuous
tradition in accepting as authoritative both the Sutra (or words of Buddha) and
Sastra (or commentaries, treatises, etc. of disciples of a later date).
It becomes clear from the foregoing analysis that in
speaking of a Buddhist Canon one has to admit that it is both vast in extent
and complex in character. While the earlier and more orthodox schools of
Buddhism reserved the term Canonical to refer to the Body of literature, the
greater part of which could be reasonably ascribed to the Buddha himself, other
traditions which developed further away from the centre of activity of the
Buddha and at a relatively later date choose to lay under the term Canon the
entire mosaic of Buddhist literature in their possession, which is of varied
authorship and is at times extremely heterogeneous in character.
Click on to learn more about a sutta.
Click on to listen to a reading.
Right-click (Windows) or control-click (Macintosh) to download to your hard
disk.
Guy Armstrong has practiced insight meditation for over 30
years. His training includes practice as a Buddhist monk in Thailand with Ajahn
Buddhadasa and in Burma with Pa-Auk Sayadaw. He began teaching in 1984 and has
led retreats worldwide. He is a guiding teacher at the »Insight Meditation Society
and a member of the »Spirit
Rock teachers council. [Source: »”Insight Meditation Society Faculty
2006″ (Insight Meditation Society, January 2006).]
SN 22.95: Phena Sutta — A Lump of Foam(06′57″
2.3 MB)
SN 56.11: Dhammacakkappavattana Sutta — Setting in Motion the
Wheel of Dhamma(10′06″ 3.4 MB)
Steve Armstrong has studied the Dhamma and practiced
insight meditation since 1975. As a layman he was active for many years at the »Insight Meditation Society
in Barre Massachusetts as manager and board member. He lived for five years as
a monk in Burma, under the guidance of Sayadaw U Pandita at the Mahasi
Meditation Center in Rangoon, where he undertook the intensive, silent practice
of insight and loving-kindness meditation. He has also studied Buddhist
psychology (abhidhamma) with Sayadaw U Zagara in Australia. Since 1990
he has been leading meditation retreats, including at the annual three month
retreat at IMS. He now makes his home in Hawaii and is a guiding teacher at »Vipassana Metta on Maui. [Source: »”Guiding Teachers” (Vipassana Metta on Maui,
January 2006).]
MN 29: Mahasaropama Sutta — The Heartwood of the Spiritual Life (16′11″ 5.5 MB)
AN, Iti: Various Suttas — On Giving(11′01″
3.7 MB)
Leigh Brasington has been practicing since 1985 and is the
senior American student of the late Ven. Ayya
Khema, who confirmed Leigh’s practice and requested that he begin
teaching. Leigh began assisting Ven. Ayya Khema in 1994 and began teaching retreats
on his own in 1997. He continues to teach in Europe and North America. His
teaching emphasizes using concentration as a preliminary to insight practice.
He lives in Alameda and works as a software engineer. [Source: »”Talks by Leigh Brasington
“ (Insight Meditation Center, May 2006).]
SN 12.15: Kaccayanagotta Sutta — To Kaccayana Gotta(03′47″ 1.3 MB)
SN 12.23: Upanisa Sutta — Transcendental Dependent Origination (05′44″ 2.0 MB)
SN 12.65: Nagara Sutta — The Ancient City(08′16″
2.8 MB)
Ajaan Candasiri (b. 1947 in Edinburgh, Scotland) ordained
at »Amaravati
in 1979 and was one of the original group of four women to establish the nun’s
community at the Chithurst Buddhist Monastery. [Source: personal communication,
2006.]
MN 58: Abhayarajakumara Sutta — To Prince Abhaya(09′55″ 2.8 MB)
MN 62: Maharahulovada Sutta — The Greater Discourse to Rahula (19′50″ 6.8 MB)
SN 47.19: Sedaka Sutta — The Acrobat(03′18″
1.1 MB)
Sn 3.1: Pabbajja Sutta — The Going Forth(04′38″
1.6 MB)
Sn 3.2: Padhana Sutta — The Striving(05′23″
1.9 MB)
Sister Cittapala was born in Hamburg, Germany in 1949. She
joined the monastic community at »Amaravati in 1997. [Source: personal
communication, 2006.]
Sn 4.11: Kalahavivada Sutta — Disputes and Contention(06′13″ 2.1 MB)
Sally Clough began practicing vipassana meditation in India
in 1981. She spent five years in England, where she managed a retreat center
and was a founding member of the »Sharpham meditation community. When she
moved to California in 1988, she continued her Dharma service at »Spirit Rock Meditation Center in a
number of roles, including executive director. Sally began teaching in 1996,
and is one of the guiding teachers of Spirit Rock’s Dedicated Practitioner
Program. [Source: »”Sally
Clough” (Spirit Rock Meditation Center, January 2006).]
MN 10: Satipatthana Sutta — The Four Establishments of Mindfulness (27′47″ 9.4 MB)
Sarah Doering (b. 1926 in Des Moines, Iowa) has practiced
meditation since 1981, with Larry Rosenberg, Joseph Goldstein, Nyoshul Kenpo
Rinpoche, and Tsoknyi Rinpoche. She taught meditation at the »Cambridge Insight Meditation
Center, the »Insight
Meditation Society, and the »Forest Refuge. She is now retired.
[Source: personal communication, 2006.]
MN 143: Anathapindikovada Sutta — Advice to Anathapindika(11′18″ 3.8 MB)
SN 56.31: Simsapa Sutta — The Simsapa Grove(02′36″ 0.9 MB)
Gil has practiced Zen and Vipassana since 1975 and has a
Ph.D. in Buddhist Studies from Stanford. He has trained in both the Japanese
Soto Zen tradition and the Insight Meditation lineage of Theravada Buddhism of
Southeast Asia. Gil was trained as a Vipassana teacher by Jack Kornfield and is
part of the Vipassana teachers’ collective at Spirit Rock Meditation Center. He was
ordained as a Soto Zen priest at the San
Francisco Zen Center in 1982, and in 1995 he received Dharma
Transmission from Mel Weitsman, the abbot of the Berkeley Zen Center. He is the
primary teacher for the Insight Meditation Center in Redwood City, California.
He is a husband and father of two boys. [Source: “Teachers,”
Insight Meditation Center, April, 2006.]
Ven. Gunaratana (Ekanayaka Mudiyanselage Ukkubana) was born
in Henepola, Sri Lanka in 1927. He became a novice monk at the age of 12. He received
his higher education at Vidyalankara College and Buddhist Missionary College,
Colombo, and in 1947 received higher ordination in Kandy. He worked for five
years as a Buddhist missionary among the Harijans (Untouchables) in India and
for ten years with the Buddhist Missionary Society in Kuala Lumpur, Malaysia.
In 1968 he came to the United States to serve as general secretary of the
Buddhist Vihara Society at the Washington Buddhist Vihara. In 1980 he was
appointed president of the Society. He received a B.A., M.A., and Ph.D. from
The American University, where he also served for many years as Buddhist
Chaplain. He is now president of the »Bhavana Society and abbot of the
monastery in West Virginia in the Shenandoah Valley, about 100 miles west of
Washington, D.C. He is the author of Come and See, The Path of
Serenity and Insight, »The Jhanas, and Mindfulness
In Plain English. His articles have been published in the U.S.A., Malaysia,
India, Sri Lanka, England and France. He continues to teach meditation and
conduct retreats worldwide. [Source: »”Bhante Henepola
Gunaratana” (Bhavana Society, January 2006).]
SN 22.59: Anattalakkhana Sutta — The Discourse on the Not-self
Characteristic(08′48″ 3.0 MB)
SN 35.28: Adittapariyaya Sutta — The Fire Sermon(08′37″ 2.9 MB)
Kamala is one of the founders and teachers of the »Vipassana Metta Foundation on Maui, where she is
developing Ho’omalamalama, a sanctuary-hermitage for long term practice. She
teaches retreats in the Theravada tradition at venues worldwide, including
being a Core Teacher at the »Insight Meditation Society
at Barre, Massachusetts. Practicing since 1975, her teachers have been the late
Anagarika Munindra of India and Sayadaw U Pandita of Burma with whom she
continues to practice. Kamala has a commitment to carrying and offering the
purity of the teachings of the Buddha in a way that touches our common sense
and compassion as human beings, and allows the natural inner growth of wisdom.
She lives on Maui where she raised four children, and is now blessed
with six grandchildren.
Kamala has practiced both insight and loving kindness
meditations intensively under the guidance of Sayadaw U Pandita. [Source:
personal communication, 2007]
SN 56.31: Simsapa Sutta — A Handful of Leaves(02′20″ 0.8 MB)
AN 4.62: Anana Sutta — Debtlessness/Four Kinds of Happiness (03′36″ 1.2 MB)
AN 5.57: Upajjhatthana Sutta — Five Contemplations for Everyone (06′35″ 2.2 MB)
AN 5.161: Aghatapativinaya Sutta — How to Remove Grudges(01′16″ 0.4 MB)
Ayya Medhanandi was born Mary Fiksel in Montréal, Canada.
After university and working with the elderly and disabled, she went on pilgrimage
to India. There, an Advaita sage became her guru and for several years she
lived as a nun in the rural villages. She continued to receive guidance from
him until his death thirteen years later. Following a postgraduate degree at
Tufts University, she served as a project manager of international aid programs
in Thailand, Senegal, Ecuador and Nepal. In 1987, she took ordination in
Myanmar with Sayadaw U Pandita and later joined the »Amaravati
Nuns’ Community in England where she spent ten years under the tutelage of
Ajaan Sumedho. Since 1999, she has been based in New Zealand. [Source: personal
communication, 2005.]
MN 20: Vitakkasanthana Sutta — The Removal of Distracting Thoughts (11′31″ 3.9 MB)
SN 7.2: Akkosa Sutta — Abuse(05′05″
1.7 MB)
Sn 5.10: Kappa-manava-puccha — Kappa’s Question(02′08″ 0.7 MB)
Ajahn Sucitto is an English Buddhist monk in the »Thai forest tradition of Ajahn
Chah. Born in Londonastery).
Since 1983 he has been actively involved in the training of ten-precept nuns.
In 1984 he helped establish the »Amaravati Buddhist Monastery. He has
been abbot of Cittaviveka since 1992. [Source: personal communication (2006)
and Seeing the Way: Buddhist Reflections on the Spiritual Life (Hemel
Hempstead: »Amaravati Publications,
1989).]
SN 12.40: Cetana Sutta (3) — Volition(02′38″
0.9 MB)
AN 11.2: Cetana Sutta — An Act of Will(04′58″
1.7 MB)
Sn 5.4: Mettagu-manava-puccha — Mettagu’s Questions(04′41″ 1.6 MB)
Sn 5.6: Upasiva-manava-puccha — Upasiva’s Questions(03′11″ 1.1 MB)
Sn 5.10: Kappa-manava-puccha — Kappa’s Question(01′32″ 0.5 MB)
Thanissaro Bhikkhu (Geoffrey DeGraff) is an American
Buddhist monk of the Thai forest kammathana tradition. After graduating
from Oberlin College in 1971 with a degree in European Intellectual History, he
traveled to Thailand, where he studied meditation under »Ajaan Fuang Jotiko, himself a student of the late »Ajaan Lee. He ordained in 1976 and lived at Wat
Dhammasathit, where he remained following his teacher’s death in 1986. In 1991
he traveled to the hills of San Diego County, USA, where he helped »Ajaan Suwat Suwaco establish »Wat Mettavanaram (Metta Forest Monastery). He was made
abbot of the monastery in 1993. He teaches meditation at the monastery and at
retreats across the United States. His publications include translations from
Thai of Ajaan Lee’s meditation manuals; Handful of Leaves, a four-volume
anthology of sutta translations; »The Buddhist Monastic Code,
a two-volume reference handbook for monks; »Wings to Awakening;
and (as co-author) the college-level textbook »Buddhist Religions: A Historical Introduction.
[Source: »”Contributing Authors and
Translators: Biographical Notes” (Access to Insight, January
2006).]
MN 61: Ambalatthika-rahulovada Sutta — Instructions to Rahula at
Mango Stone(11′29″ 3.9 MB)
SN 3.25: Pabbatopama Sutta — The Mountain Simile(04′18″ 1.4 MB)
Khp 9: Karaniya Metta Sutta — Good Will(01′56″
1.7 MB)
on in 1949, he ordained in Thailand in 1976, where
he crossed paths with Ajahn Sumedho, one of Ajahn Chah’s first western
disciples. In 1978 Ajahn Sucitto returned to Great Britain and stayed with
Ajahn Sumedho, helping to establish Cittaviveka (Chithurst Buddhist M28
26 05 2012 SATURDAY LESSON 620 FREE ONLINE eNālāndā Research And Practice UNIVERSITY And THE BUDDHISTONLINEGOOD NEWS LETTER by ABHIDHAMMA RAKKHITA throughhttp://sarvajan.ambedkar.org
Dhammapada: Verses and Stories
Dhammapada
Verse 178 Being Stream-Winner Is
Supreme
VOICE OF SARVAJAN
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- Dr Rahul
Verse
178. Being Stream-Winner Is Supreme
Than o’er the earth sole sovereignty,
than going to heaven,
than lordship over all the worlds:
better the Steam-winner’s fruit.
Explanation: The achievement of the stream-winner is the
primary stage in the attainment of spiritual success. The state is greater than
being a universal monarch, or reaching heaven.
Pathabya
ekarajjena saggassa gamanena va
sabbalokadhipacce na sotapattiphalam varam.
Verse
178: Far better than sovereignty over the earth, or far better than going to
the abodes of the devas, or far better than ruling supreme over the entire
universe, is (the attainment of) Sotapatti Fruition.
The
Story of Kala, son of Anathapindika
While
residing at the Jetavana monastery, the Buddha uttered Verse (178) of this
book, with reference to Kala, son of Anathapindika, the well renowned rich man
of Savatthi.
Kala,
son of Anathapindika, always kept away whenever the Buddha and his company of
bhikkhus came to their house. Anathapindika was afraid that if his son kept on
behaving in this way, he would be reborn in one of the lower worlds (apayas).
So, he enticed his son with the promise of money. He promised to give one
hundred if the youth consented to go to the monastery and keep sabbath for one
day. So, the youth went to the monastery and returned home early the next day,
without listening to any religious discourses. His father offered him rice
gruel, but instead of taking his food, he first demanded to have the money.
The
next day, the father said to his son, “My son, if you learn a stanza of
the Text from the Buddha I will give you one thousand on your return.” So,
Kala went to the monastery again, and told the Buddha that he wanted to learn
something. The Buddha gave him a short stanza to learn by heart; at the same
time he willed that the youth would not be able to memorize it. Thus, the youth
had to repeat a single stanza many times, but because he had to repeat it so
many times, in the end, he came to perceive the full meaning of the Dhamma and
attained Sotapatti Fruition.
Early
on the next morning, he followed the Buddha and the bhikkhus to his own house.
But on that day, he was silently wishing, “I wish my father would not give
me the one thousand in the presence of the Buddha. I do not wish the Buddha to
know that I kept the sabbath just for the sake of money.” His father
offered rice gruel to the Buddha and the bhikkhus, and also to him. Then, his
father brought one thousand, and told Kala to take the money but surprisingly
he refused. His father pressed him to take it, but he still refused. Then,
Anathapindika said to the Buddha, “Venerable Sir, my son is quite changed;
he now behaves in a very pleasant manner.” Then he related to the Buddha
how he had enticed the youth with money to go to the monastery and keep sabbath
and to learn some religious texts. To him the Buddha replied, “Anathapindika!
Today, your son has attained Sotapatti Fruition, which is much better than the
riches of the Universal Monarch or that of the devas or that of the
brahmas.”
Then
the Buddha spoke in verse as follows:
Verse 178:
Far better than sovereignty over the earth, or far better than going to the
abodes of the devas, or far better than ruling supreme over the entire
universe, is (the attainment of) Sotapatti Fruition.
In this project, we strive to translate suttas from the
Pali Tipitaka with elegance, clarity and accuracy. It is in our best interest
they reflect the importance and relevance of Buddha’s message in our time.
These words of wisdom and compassion, we hope, are able to warm the hearts and
enlighten the minds of many as they did in the last twenty five centuries.
The work of translation is by no means an easy one.
However, it is a task we will diligently undertake to accomplish. We provide a
full word list for every sutta we translate to share the precious moments of
delight and joy in getting each word correct. By doing so, we take you through
the translation process word by word, and sentence by sentence instead of you
having to reinvent the wheel. These have proven to be valuable assets to
students of the Tipitaka and Pali language. We hope you enjoy this active learning
approach. Should you have any comments, kindly forward it to the Pali discussion
group. Thank you.
Majjhima Nikaya� Collection of
Middle Length Discourses
SuttaReadings.net is a library of free audio recordings of English
translations of Pali suttas, selected and read aloud by respected Dhamma
teachers within the Theravada Buddhist tradition.
SuttaReadings.net is one person’s website, and is not affiliated
with any organization or institution.
My goal here is not to build a
comprehensive archive of sutta readings. Instead, I hope to assemble a modest
collection of outstanding suttas that teachers — our wise Dhamma elders, our
learned kalyanamittas — have singled out from among thousands of others
as being most worthy of attention and most expeditious in instilling Right View
and in guiding the listener further along the Path. To that end, I have begun
inviting teachers to choose a few suttas that they believe to be especially
significant and useful, and to read them aloud for others to hear.
As this collection slowly grows over time,
I hope it will become representative of the broad spectrum of voices — both
literal and figurative — within Theravada Buddhism: male and female; old and
young; monastic and lay; Western and Asian; well-known and reclusive. Our
voices may differ, but in the words of the suttas we find a common tongue.
The Dhamma has always been essentially an
oral tradition. Since the Buddha’s day, generations of teachers have passed
down the teachings to their students by way of the spoken word and through
their living example. Although written sutta translations are invaluable in the
careful study of Dhamma, rich new layers of meaning often emerge when hearing
those same suttas read aloud. I am often astounded at how immediately and
deeply the meaning of a sutta — even one I’ve read many times before — can
penetrate my stubborn heart when I finally make the time to listen to
it.
I invite you to download these readings,
settle down in a quiet place with your laptop or iPod, close your eyes, rest
your attention lightly on your breath, and open your ears. Imagine yourself in
a peaceful forest setting on a warm day, sitting under the cooling shade of a
tree, as the Buddha himself takes a breath and begins to speak…
What’s
the relationship between SuttaReadings
and Access to Insight?
Although I manage both websites, they are
two separate projects. »
Access to Insight is devoted to the printed word; SuttaReadings to the spoken.
May I
send you a recording to put on this website?
At the moment, I am collecting recordings
by invitation only. This is both to keep the focus of the project clear and to
keep it to a manageable scale.
Why don’t you have such-and-such a sutta?
It is up to the readers (the teachers) to
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Recording
In
those readings that I personally recorded1 I used a »Sennheiser MKH 418S P48
mid-side stereo shotgun mic pointed at the reader’s mouth, about 6″ away,
and about 30° off-axis. I used a »Marantz PMD670
solid state digital recorder, saving the audio as uncompressed (44.1kHz/16 bit)
.wav files. (This all may be overkill for mp3 speech files, but I prefer to
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whatever mic is available.
Editing
I
edit the audio (mono) using »ProTools LE 7.0 on a Macintosh. After
editing out the glitches, I generally apply a high-pass rumble filter (60Hz @
6dB/octave) and a low-pass filter (~ 6kHz @ 6dB/octave) to soften the high end
for cheapo computer speakers. Some recording environments, of course, demand
more creative EQ (e.g., the carpet cleaner upstairs in MN 131). I
apply a little (a little!) compression before normalizing.
MP3 conversion
22.05kHz@48kHz
bitrate (constant) seems to give a reasonable tradeoff between file size and
sound quality. I hope Sennheiser will forgive me.
Note:
1.
Recordings on the The
Suttas page that say “recorded by jtb” are by me.
372LESSON 12 092011 Itivuttaka The Group
of Ones FREEONLINEeNālandāResearchandPracticeUNIVERSITY&BUDDHISTGOODNEWSLETTERThrough http://sarvajan.ambedkar.org
This
was said by the Blessed One, said by the Arahant, so I have heard:
“Abandon one quality, monks, and I guarantee you non-return. Which one
quality? Abandon greed as the one quality, and I guarantee you non-return.”[1]This is the meaning of what the
Blessed One said. So with regard to this it was said:[2]
The greed with which beings go to a
bad destination,[3] coveting: from rightly discerning
that greed, those who see clearly let go. Letting go, they never come to this
world again.
This,
too, was the meaning of what was said by the Blessed One, so I have heard.[4]
Non-return: The third of
the four levels of Awakening. On reaching this level, one will never be reborn
in this world. A non-returner who does not go on to attain arahantship in this
lifetime will be reborn in the Brahma worlds called the Pure Abodes and will
attain nibbana there.
2, 4. These two statements are repeated in
each discourse. To avoid monotony, they are given here only in the first and
last discourses.
The bad destinations
rebirth in hell, as a hungry shade, as an angry demon, or as a common animal.
As with the good destinations — rebirth as a human being, in heaven, or in the
Brahma worlds — these states are impermanent and dependent on kamma.
This
was said by the Blessed One, said by the Arahant, so I have heard:
“Abandon one quality, monks, and I guarantee you non-return. Which one
quality? Abandon aversion as the one quality, and I guarantee you
non-return.”
The aversion with which beings go to a
bad destination, upset: from rightly discerning that aversion, those who see
clearly let go. Letting go, they never come to this world again.
This
was said by the Blessed One, said by the Arahant, so I have heard: “Abandon
one quality, monks, and I guarantee you non-return. Which one quality? Abandon
delusion as the one quality, and I guarantee you non-return.”
The delusion with which beings go to a
bad destination, confused: from rightly discerning that delusion, those who see
clearly let go. Letting go, they never come to this world again.
This
was said by the Blessed One, said by the Arahant, so I have heard:
“Abandon one quality, monks, and I guarantee you non-return. Which one
quality? Abandon anger as the one quality, and I guarantee you
non-return.”
The anger with which beings go to a
bad destination, enraged: from rightly discerning that anger, those who see
clearly let go. Letting go, they never come to this world again.
This
was said by the Blessed One, said by the Arahant, so I have heard:
“Abandon one quality, monks, and I guarantee you non-return. Which one
quality? Abandon contempt as the one quality, and I guarantee you
non-return.”
The contempt with which beings go to a
bad destination, disdainful: from rightly discerning that contempt, those who
see clearly let go. Letting go, they never come to this world again.
This
was said by the Blessed One, said by the Arahant, so I have heard:
“Abandon one quality, monks, and I guarantee you non-return. Which one
quality? Abandon conceit as the one quality, and I guarantee you
non-return.”
The conceit with which beings go to a
bad destination, proud: from rightly discerning that conceit, those who see
clearly let go. Letting go, they never come to this world again.
This
was said by the Blessed One, said by the Arahant, so I have heard: “Monks,
one who has not fully known & fully understood the All,[1] whose mind has not been cleansed of
passion for it, has not abandoned it, is incapable of putting an end to stress.
But one who has fully known & fully understood the All, whose mind has been
cleansed of passion for it, has abandoned it, is capable of putting an end to
stress.”
Knowing the All from all around, not
stirred by passion for anything at all: he, having comprehended the All, has
gone beyond all stress.
“The All” =
the six senses (sight, hearing, smell, taste, touch, & ideation) and their
respective objects. This covers every aspect of experience that can be
described, but does not include nibbana. For a full discussion of this
point, see The
Mind Like Fire Unbound, pp. 30-32.
This
was said by the Blessed One, said by the Arahant, so I have heard: “Monks,
one who has not fully known & fully understood conceit, whose mind has not
been cleansed of it, has not abandoned it, is incapable of putting an end to
stress. But one who has fully known & fully understood conceit, whose mind
has been cleansed of it, has abandoned it, is capable of putting an end to
stress.”
People are possessed by conceit tied
up with conceit delighted with becoming. Not comprehending conceit, they come
to becoming again. But those who, letting go of conceit, are, in its
destruction, released, conquering the bond of conceit, go beyond all bonds.
This
was said by the Blessed One, said by the Arahant, so I have heard: “Monks,
one who has not fully known & fully understood greed, who has not detached
his mind from it and let go of it, is incapable of putting an end to stress.
But one who has fully known & fully understood greed, who has detached his
mind from it and let go of it, is capable of putting an end to stress.”
The greed with which beings go to a
bad destination, coveting: from rightly discerning that greed, those who see
clearly let go. Letting go, they never come to this world again.
This
was said by the Blessed One, said by the Arahant, so I have heard: “Monks,
one who has not fully known & fully understood aversion… delusion…
anger… contempt, who has not detached his mind from it and let go of it, is
incapable of putting an end to stress. But one who has fully known & fully
understood aversion… delusion… anger… contempt, who has detached his mind
from it and let go of it, is capable of putting an end to stress.”
[The
verses for these discourses = those for discourses 2-5.]
This
was said by the Blessed One, said by the Arahant, so I have heard: “Monks,
I don’t envision even one other obstruction — obstructed by which people go
wandering & transmigrating on for a long, long time — like the obstruction
of ignorance. Obstructed with the obstruction of ignorance, people go wandering
& transmigrating on for a long, long time.”
No one other thing so obstructs people
that they wander on, day & night, as when they’re ensnared with delusion.
But those who, letting go of delusion, shatter the mass of darkness, wander no
further. Their cause isn’t found.
This
was said by the Blessed One, said by the Arahant, so I have heard: “Monks,
I don’t envision even one other fetter — fettered by which beings conjoined go
wandering & transmigrating on for a long, long time — like the fetter of
craving. Fettered with the fetter of craving, beings conjoined go wandering
& transmigrating on for a long, long time.”
With craving his companion, a man
wanders on a long, long time. Neither in this state here nor anywhere else does
he go beyond the wandering- on. Knowing this drawback — that craving brings
stress into play — free from craving, devoid of clinging, mindful, the monk
lives the mendicant life.
This
was said by the Blessed One, said by the Arahant, so I have heard: “With
regard to internal factors, I don’t envision any other single factor like
appropriate attention[1] as doing so much for a monk in
training,[2] who has not attained the heart’s goal
but remains intent on the unsurpassed safety from bondage.[3] A monk who attends appropriately
abandons what is unskillful and develops what is skillful.
Appropriate attention as a quality of
a monk in training: nothing else does so much for attaining the superlative
goal. A monk, striving appropriately, attains the ending of stress.
Appropriate attention (yoniso
manasikara) is the ability to focus attention on questions that lead to the
end of suffering. MN 2
lists the following questions as not fit for attention: “Was I in the
past? Was I not in the past? What was I in the past? How was I in the past?…
Shall I be in the future? Shall I not be in the future? What shall I be in the
future? How shall I be in the future?… Am I? Am I not? What am I? How am I?
Where has this being come from? Where is it bound?” The discourse also
lists the following issues as fit for attention: “This is stress. This is
the origination of stress. This is the cessation of stress. This is the way
leading to the cessation of stress.”
This
was said by the Blessed One, said by the Arahant, so I have heard: “With
regard to external factors, I don’t envision any other single factor like
admirable friendship[1] as doing so much for a monk in
training, who has not attained the heart’s goal but remains intent on the
unsurpassed safety from bondage. A monk who is a friend with admirable people
abandons what is unskillful and develops what is skillful.”
A monk with admirable people as
friends — who’s reverential, respectful, doing what his friends advise —
mindful, alert, attains step by step the ending of all fetters.
In SN
45.2 the Buddha says, “Admirable friendship… is actually the whole
of the holy life… It is in dependence on me as an admirable friend that
beings subject to birth have gained release from birth… aging… death…
sorrow, lamentation, pain, distress, & despair.” As AN
8.54 points out, admirable friendship means not only associating with good
people, but also learning from them and emulating their good qualities.
This
was said by the Blessed One, said by the Arahant, so I have heard: “One
thing, when arising in the world, arises for the detriment of many, for the
unhappiness of many, for the detriment & unhappiness of many beings, both
human & divine. Which one thing? Schism in the Sangha. When the Sangha is split,
there are arguments with one another, there is abuse of one another, ganging up
on one another, abandoning of one another. Then those with little confidence
[in the teaching] lose all confidence, while some of those who are confident
become otherwise.”
Doomed for an aeon to deprivation, to
hell: one who has split the Sangha. Delighting in factions, unjudicious — he’s
barred from safety from bondage. Having split a Sangha in concord, he cooks for
an aeon in hell.
This
was said by the Blessed One, said by the Arahant, so I have heard: “One
thing, when arising in the world, arises for the welfare of many, for the
happiness of many, for the welfare & happiness of many beings, both human
& divine. Which one thing? Concord in the Sangha. When the Sangha is in
concord, there are no arguments with one another, no abuse of one another, no
ganging up on one another, no abandoning of one another. Then those with little
confidence [in the teaching] become confident, while those already confident become
even more so.”
Blissful is concord in the Sangha. One
who assists in concord — delighting in concord, judicious — isn’t barred from
safety from bondage. Having brought concord to the Sangha, he rejoices for an
aeon in heaven.
This
was said by the Blessed One, said by the Arahant, so I have heard: “There
is the case where a certain person is a corrupt-minded. Having encompassed that
mind with [my] awareness, I discern, ‘If this person were to die at this
instant, then as if he were to be carried off, he would thus be placed in
hell.’ Why is that? Because his mind is corrupt. It’s because of
corrupt-mindedness that there are cases where beings — at the break-up of the
body, after death — reappear in the plane of deprivation, the bad destination,
the lower realms, in hell.”
Knowing the case of a corrupt-minded
person, the One Awakened explained its meaning in the presence of the monks. If
that person were to die at this instant, he’d reappear in hell because his mind
is corrupt — as if he were carried off and placed there. It’s because of
corrupt-mindedness that beings go to a bad destination.
This
was said by the Blessed One, said by the Arahant, so I have heard: “There
is the case where a certain person is a clear-minded. Having encompassed that
mind with [my] awareness, I discern, ‘If this person were to die at this
instant, then as if he were to be carried off, he would thus be placed in
heaven.’ Why is that? Because his mind is clear. It’s because of clear-mindedness
that there are cases where beings — at the break-up of the body, after death —
reappear in the heavenly world.”
Knowing the case of a clear-minded
person, the One Awakened explained its meaning in the presence of the monks. If
that person were to die at this instant, he’d reappear in heaven because his
mind is clear — as if he were carried off and placed there. It’s because of
clear-mindedness that beings go to a good destination.
This
was said by the Blessed One, said by the Arahant, so I have heard: “Monks,
don’t be afraid of acts of merit. This is another way of saying what is
blissful, desirable, pleasing, endearing, charming — i.e., acts of merit. I am
cognizant that, having long performed meritorious deeds, I long experienced
desirable, pleasing, endearing, charming results. Having developed a mind of
good will for seven years, then for seven aeons of contraction & expansion
I didn’t return to this world. Whenever the aeon was contracting, I went to the
realm of Streaming Radiance. Whenever the aeon was expanding, I reappeared in
an empty Brahma-abode. There I was the Great Brahman, the Unconquered
Conqueror, All-seeing, & Wielder of Power. Then for thirty-six times I was Sakka,
ruler of the gods. For many hundreds of times I was a king, a wheel-turning
emperor, a righteous king of Dhamma, conqueror of the four corners of the
earth, maintaining stable control over the countryside, endowed with the seven
treasures[1] — to say nothing of the times I was a
local king. The thought occurred to me: ‘Of what action of mine is this the
fruit, of what action the result, that I now have such great power &
might?’ Then the thought occurred to me: ‘This is the fruit of my three [types
of] action, the result of three types of action, that I now have such great
power & might: i.e., giving, self-control, & restraint.’”
Train in acts of merit that bring
long-lasting bliss — develop giving, a life in tune, a mind of good-will.
Developing these three things that bring about bliss, the wise reappear in a
world of bliss unalloyed.
This
was said by the Blessed One, said by the Arahant, so I have heard: “This
one quality, if developed & pursued, keeps both kinds of benefit secure:
benefits in this life & benefits in lives to come. Which one quality?
Heedfulness with regard to skillful qualities. This the one quality that, if
developed & pursued, keeps both kinds of benefit secure: benefits in this
life & benefits in lives to come.”
They praise heedfulness, the wise, in
doing acts of merit. When heedful, wise, you achieve both kinds of benefit:
benefits in this life, & benefits in lives to come. By breaking through to
your benefit, you’re called enlightened, wise.
This
was said by the Blessed One, said by the Arahant, so I have heard: “If a
single person were to wander & transmigrate on for an aeon, he/she would
leave behind a chain of bones, a pile of bones, a heap of bones, as large as
this Mount Vepulla, if there were someone to collect
them and the collection were not destroyed.”
The accumulation of a single person’s
bones for an aeon would be a heap on a par with the mountain, so said the Great
Seer. (He declared this to be the great Mount Vepulla to the north of Vulture’s
Peak in the mountain-ring of the Magadhans.)[1] But when that person sees with right
discernment the four Noble Truths — stress, the cause of stress, the
transcending of stress, & the Noble Eightfold Path, the way to the stilling
of stress — having wandered on seven times at most, then, with the ending of
all fetters, he puts a stop to stress.
Magadha was a kingdom in
the time of the Buddha, corresponding roughly to the present day state of
Bihar. Its capital city, Rajagaha, was surrounded by a ring of five mountains.
Vulture’s Peak, a secluded rock outcrop in the middle of the ring, was a spot
frequented by the Buddha.
This
was said by the Blessed One, said by the Arahant, so I have heard: “For
the person who transgresses in one thing, I tell you, there is no evil deed
that is not to be done. Which one thing? This: telling a deliberate lie.”
The person who lies, who transgress in
this one thing, transcending concern for the world beyond: there’s no evil he
might not do.
This
was said by the Blessed One, said by the Arahant, so I have heard: “If
beings knew, as I know, the results of giving & sharing, they would not eat
without having given, nor would the stain of selfishness overcome their minds.
Even if it were their last bite, their last mouthful, they would not eat
without having shared, if there were someone to receive their gift. But because
beings do not know, as I know, the results of giving & sharing, they eat
without having given. The stain of selfishness overcomes their minds.”
If beings knew what the Great Seer
said, how the result of sharing has such great fruit, then, subduing the stain
of selfishness with brightened awareness, they’d give in season to the noble
ones, where a gift bears great fruit. Having given food as an offering to those
worthy of offerings, many donors, when they pass away from here, the human
state, go to heaven. They, having gone there to heaven, rejoice, enjoying
sensual pleasures. Unselfish, they partake of the result of sharing.
This
was said by the Blessed One, said by the Arahant, so I have heard: “All
the grounds for making merit leading to spontaneously arising (in heaven) do
not equal one-sixteenth of the awareness-release through good will. Good will —
surpassing them — shines, blazes, & dazzles.
“Just as the radiance of all the stars does not equal
one-sixteenth of the radiance of the moon, as the moon — surpassing them —
shines, blazes, & dazzles, even so, all the grounds for making merit
leading to spontaneously arising in heaven do not equal one-sixteenth of the
awareness-release through good will. Good will — surpassing them — shines,
blazes, & dazzles.
“Just as in the last month of the rains, in autumn, when
the sky is clear & cloudless, the sun, on ascending the sky, overpowers the
space immersed in darkness, shines, blazes, & dazzles, even so, all the
grounds for making merit leading to spontaneously arising in heaven do not
equal one-sixteenth of the awareness-release through good will. Good will —
surpassing them — shines, blazes, & dazzles.
“Just as in the pre-dawn darkness the morning
star shines, blazes, & dazzles, even so, all the grounds for making merit
leading to spontaneously arising in heaven do not equal one-sixteenth of the
awareness-release through good will. Good will — surpassing them — shines,
blazes, & dazzles.”
When one develops — mindful — good
will without limit, fetters are worn through, on seeing the ending of
acquisitions. If with uncorrupted mind you feel good will for even one being,
you become skilled from that. But a Noble One produces a mind of sympathy for
all beings, an abundance of merit. Kingly seers, who conquered the earth
swarming with beings, went about making sacrifices: the horse sacrifice, human
sacrifice, water rites, soma rites, & the “Unobstructed,” but these don’t equal one sixteenth of a
well-developed mind of good will — as all the constellations don’t, one
sixteenth of the radiance of the moon. One who neither kills nor gets others to
kill, neither conquers, nor gets others to conquer, with good will for all
beings, has no hostility with anyone at all.
To persist — after the third announcement of a formal rebuke in the
Community — in trying to form a schismatic group or in taking up a
position that can lead to schism is a saºghādisesa offense. (Sg 10)
To persist — after the third announcement of a formal rebuke in the
Community — in supporting a potential schismatic is a saºghādisesa
offense. (Sg 11)
To persist — after the third announcement of a formal rebuke in the
Community — in being difficult to admonish is a saºghādisesa offense. (Sg 12)
To persist — after the third announcement of a formal rebuke in the
Community — in criticizing a banishment transaction performed against
oneself is a saºghādisesa offense. (Sg 13)
When a trustworthy female lay follower accuses a bhikkhu of having
committed a pārājika, saºghādisesa, or pācittiya offense while sitting
alone with a woman in a private, secluded place, the Community should
investigate the charge and deal with the bhikkhu in accordance with
whatever he admits to having done. (Ay 1)
When a trustworthy female lay follower accuses a bhikkhu of having
committed a saºghādisesa or pācittiya offense while sitting alone with
a woman in an unsecluded but private place, the Community should
investigate the charge and deal with the bhikkhu in accordance with
whatever he admits to having done. (Ay 2)
Telling an unordained person of another bhikkhu’s serious offense —
unless one is authorized by the Community to do so — is a pācittiya
offense. (Pc 9)
Persistently replying evasively or keeping silent in order to
conceal one’s own offenses when being questioned in a meeting of the
Community — after a formal charge of evasive speech or being
frustrating has been brought against one — is a pācittiya offense. (Pc 12)
If a Community official is innocent of bias: Criticizing him within earshot of another bhikkhu is a pācittiya offense. (Pc 13)
When one has set a bed, bench, mattress, or stool belonging to the
Community out in the open: Leaving its immediate vicinity without
putting it away, arranging to have it put away, or taking leave is a
pācittiya offense. (Pc 14)
When one has spread bedding out in a dwelling belonging to the
Community: Departing from the monastery without putting it away,
arranging to have it put away, or taking leave is a pācittiya offense. (Pc 15)
Intruding on another bhikkhu’s sleeping or sitting place in a
dwelling belonging to the Community, with the sole purpose of making
him uncomfortable and forcing him to leave, is a pācittiya offense. (Pc 16)
Causing a bhikkhu to be evicted from a dwelling belonging to the
Community — when one’s primary impulse is anger — is a pācittiya
offense. (Pc 17)
Sitting or lying down on a bed or bench with detachable legs on an
unplanked loft in a dwelling belonging to the Community, is a pācittiya
offense. (Pc 18)
Saying that a properly authorized bhikkhu exhorts the bhikkhunīs for
the sake of worldly gain — when in fact that is not the case — is a
pācittiya offense. (Pc 24)
Deliberately tricking another bhikkhu into breaking Pācittiya 35, in hopes of finding fault with him, is a pācittiya offense. (Pc 36)
Speaking or acting disrespectfully after having been admonished by
another bhikkhu for a breach of the training rules is a pācittiya
offense. (Pc 54)
Agitating to re-open an issue, knowing that it was properly dealt with, is a pācittiya offense. (Pc 63)
Not informing another bhikkhu of a serious offense that one knows a
third bhikkhu has committed — out of a desire to protect the third
bhikkhu either from having to undergo the penalty or from the jeering
remarks of other bhikkhus — is a pācittiya offense. (Pc 64)
Acting as the preceptor in the full Acceptance (ordination) of a
person one knows to be less than 20 years old is a pācittiya offense. (Pc 65)
Refusing — after the third announcement of a formal rebuke in a
meeting of the Community — to relinquish the evil view that there is
nothing wrong in intentionally transgressing the Buddha’s ordinances is
a pācittiya offense. (Pc 68)
Communing, affiliating, or lying down under the same roof with a
bhikkhu who has been suspended and not been restored — knowing that
such is the case — is a pācittiya offense. (Pc 69)
Befriending, receiving services from, communing, or lying down under
the same roof with an expelled novice — knowing that he has been
expelled — is a pācittiya offense. (Pc 70)
When being admonished by another bhikkhu with regard to a training
rule formulated in the Vinaya, saying something as a ploy to excuse
oneself from training under the rule is a pācittiya offense. (Pc 71)
Criticizing the discipline in the presence of another bhikkhu, in hopes of preventing its study, is a pācittiya offense. (Pc 72)
Using half-truths to deceive others into believing that one is
ignorant of the rules in the Pāṭimokkha — after one has already heard
the Pāṭimokkha in full three times, and a transaction exposing one’s
deceit has been brought against one — is a pācittiya offense. (Pc 73)
Giving a blow to another bhikkhu when impelled by anger — except in self-defense — is a pācittiya offense. (Pc 74)
Making a threatening gesture against another bhikkhu when impelled by anger — except in self-defense — is a pācittiya offense. (Pc 75)
Intentionally provoking anxiety in another bhikkhu that he may have
broken a rule, when one has no other purpose in mind, is a pācittiya
offense. (Pc 77)
Eavesdropping on bhikkhus involved in an argument over an issue —
with the intention of using what they say against them — is a pācittiya
offense. (Pc 78)
Complaining about a Community transaction to which one gave one’s
consent — if one perceives the transaction as having been carried out
in accordance with the rule — is a pācittiya offense. (Pc 79)
Getting up and leaving a meeting of the Community in the midst of a
valid transaction that one knows to be valid — without having first
given one’s consent to the transaction and with the intention of
invalidating it — is a pācittiya offense. (Pc 80)
After participating in a Community transaction giving robe-cloth to
a Community official: Complaining that the Community acted out of
favoritism is a pācittiya offense. (Pc 81)
When the Community is dealing formally with an issue, the full
Community must be present, as must all the individuals involved in the
issue; the proceedings must follow the patterns set out in the Dhamma
and Vinaya. (As 1)
If the Community unanimously believes that a bhikkhu is innocent of
a charge made against him, they may issue a transaction declaring him
innocent on the basis of his memory of the events. (As 2)
If the Community unanimously believes that a bhikkhu was insane
while committing offenses against the rules, they may issue a
transaction absolving him of any responsibility for the offenses. (As 3)
If a bhikkhu commits an offense, he should willingly undergo the
appropriate penalty in line with what he actually did and the actual
seriousness of the offense. (As 4)
If an important dispute cannot be settled by a unanimous decision,
it should be submitted to a vote. The opinion of the majority, if in
accord with the Dhamma and Vinaya, is then considered decisive. (As 5)
If a bhikkhu admits to an offense only after being interrogated in a
formal meeting, the Community should carry out a further-punishment
transaction against him, rescinding it only when he has mended his
ways. (As 6)
If, in the course of a dispute, both sides act in ways unworthy of
contemplatives, and the sorting out of the penalties would only prolong
the dispute, the Community as a whole may make a blanket confession of
its light offenses. (As 7)
The Etiquette of a Contemplative
Training a novice or lay person to recite passages of Dhamma by rote is a pācittiya offense. (Pc 4)
Lying down at the same time, in the same lodging, with a novice or
layman for more than three nights running is a pācittiya offense. (Pc 5)
Digging soil or commanding that it be dug is a pācittiya offense. (Pc 10)
Intentionally cutting, burning, or killing a living plant is a pācittiya offense. (Pc 11)
Handing food or medicine to a person ordained in another religion is a pācittiya offense. (Pc 41)
Sending another bhikkhu away so that he won’t witness any misconduct one is planning to indulge in is a pācittiya offense. (Pc 42)
To sit down intruding on a man and a woman in their private quarters
— when one or both are sexually aroused, and when another bhikkhu is
not present — is a pācittiya offense. (Pc 43)
Watching a field army — or similar large military force — on active
duty, unless there is a suitable reason, is a pācittiya offense. (Pc 48)
Staying more than three consecutive nights with an army on active
duty — even when one has a suitable reason to be there — is a pācittiya
offense. (Pc 49)
Going to a battlefield, a roll call, an array of the troops in
battle formation, or to see a review of the battle units while one is
staying with an army is a pācittiya offense. (Pc 50)
Taking an intoxicant is a pācittiya offense regardless of whether one is aware that it is an intoxicant. (Pc 51)
Tickling another bhikkhu is a pācittiya offense. (Pc 52)
Jumping and swimming in the water for fun is a pācittiya offense. (Pc 53)
Attempting to frighten another bhikkhu is a pācittiya offense. (Pc 55)
Lighting a fire to warm oneself — or having it lit — when one does
not need the warmth for one’s health is a pācittiya offense. (Pc 56)
Bathing more frequently than once a fortnight when residing in the
middle Ganges Valley, except on certain occasions, is a pācittiya
offense. (Pc 57)
Hiding another bhikkhu’s bowl, robe, sitting cloth, needle case, or
belt — or having it hidden — either as a joke or with the purpose of
annoying him, is a pācittiya offense. (Pc 60)
Traveling by arrangement with a group of thieves from one village to
another — knowing that they are thieves — is a pācittiya offense. (Pc 66)
Entering a king’s sleeping chamber unannounced, when both the king and queen are in the chamber, is a pācittiya offense. (Pc 83)
Picking up a valuable, or having it picked up, with the intention of
putting it in safe keeping for the owner — except when one finds it in
a monastery or in a dwelling one is visiting — is a pācittiya offense. (Pc 84)
A bhikkhu should wear his upper and lower robes even all around. (Sk 1 & 2)
Etiquette in inhabited areas
When going or sitting in inhabited areas, a bhikkhu should:
wear his robes so that they hang down evenly, covering his chest, knees, wrists, and everything in between.
refrain from playing with his hands or feet.
keep his gaze lowered except when it is necessary to look up.
refrain from hitching up his robe so that it exposes the side of his body.
refrain from laughing loudly or speaking loudly.
refrain from swinging his body, arms or head.
refrain from putting his arms akimbo.
refrain from covering his head unless the weather is unbearably cold or hot.
refrain from walking on tiptoe or just on his heels.
refrain from sitting with his knees held up, either by hugging them or by surrounding them with a strip of cloth. (Sk 3-26)
Receiving and eating almsfood
When receiving alms, a bhikkhu should:
be mindful to receive them appreciatively.
focus his attention on the alms bowl.
take bean curry only in proper proportion to the rice.
accept no more food than will fill the bowl level to the bottom edge of the top rim. (Sk 27-30)
When eating, a bhikkhu should:
be mindful to eat his food appreciatively.
focus his attention on the bowl.
eat his food methodically, from one side of the bowl to the other.
eat bean curry only in proper proportion to the rice.
refrain from taking food from the middle of the heap in his bowl.
refrain from hiding his substantial food with rice, out of a hope of getting more.
refrain from looking at another bhikkhu’s bowl intent on finding fault with him for not sharing his food.
refrain from making extra-large mouthfuls.
eat his rice in rounded mouthfuls.
refrain from opening his mouth until he has brought food to it.
refrain from putting his whole hand in his mouth.
refrain from speaking when there is so much food in his mouth that it affects his pronunciation.
refrain from lifting a large handful of food from his bowl and breaking off mouthfuls with the other hand.
refrain from nibbling bit by bit at his mouthfuls of food.
refrain from stuffing out his cheeks.
refrain from shaking food off his hands or scattering rice about.
refrain from sticking out his tongue or smacking his lips.
refrain from making a slurping noise.
refrain from licking his hands, his bowl or his lips.
refrain from accepting a water vessel with a hand soiled by food.
refrain from throwing away — in an inhabited area — bowl-rinsing water that has grains of rice in it.(Sk 31-36, 38-56)
Teaching Dhamma
When his listener is not ill, a bhikkhu should not teach Dhamma if the listener:
has an umbrella in his/her hand.
has a staff in his/her hand.
has a knife in his/her hand.
has a weapon in his/her hand.
is wearing shoes, boots or sandals.
is sitting in a vehicle when the bhikkhu is in a lower vehicle or not in a vehicle at all.
is lying down when the bhikkhu is sitting or standing.
is sitting holding his/her knees.
is wearing a hat or a turban, or has covered his/her head with a scarf or shawl.
is sitting on a seat while the bhikkhu is sitting on the ground.
is sitting on a high seat while the bhikkhu is sitting on a lower seat.
is sitting while the bhikkhu is standing.
is walking ahead of the bhikkhu.
is walking on a path while the bhikkhu is walking beside the path. (Sk 57-72)
Urinating, defecating & spitting
Unless he is ill, a bhikkhu should not urinate or defecate while standing. (Sk 73)
Unless he is ill, a bhikkhu should not urinate, defecate or spit on
living crops or in water that is fit for bathing or drinking. (Sk 74-75)
Sutta Pitaka Index of Suttas
The suttas listed below are available here at Access to Insight. A handful of sutta-like passages from the Vinaya Pitaka are also listed here.
Sutta references
are either to sutta number (in the case of DN, MN, and Iti), samyutta
and sutta number (SN), nipata and sutta number (AN), verse number
(Dhp), vagga and sutta number (Ud, Sn), or vagga and poem number (Thag,
Thig). The translator’s name appears in the square brackets []. Suttas
marked with the »SuttaReadings.net icon (
) are regarded by senior Theravada Buddhist teachers as being
especially noteworthy. Click on the icon to visit SuttaReadings.net and
hear a teacher read it aloud.
The Vinaya Pitaka, the first division of the Tipitaka,
is the textual framework upon which the monastic community (Sangha) is
built. It includes not only the rules governing the life of every
Theravada bhikkhu (monk) and bhikkhuni (nun), but also a
host of procedures and conventions of etiquette that support harmonious
relations, both among the monastics themselves, and between the
monastics and their lay supporters, upon whom they depend for all their
material needs.
When the Buddha first established the Sangha, the community
initially lived in harmony without any codified rules of conduct. As
the Sangha gradually grew in number and evolved into a more complex
society, occasions inevitably arose when a member would act in an
unskillful way. Whenever one of these cases was brought to the Buddha’s
attention, he would lay down a rule establishing a suitable punishment
for the offense, as a deterrent to future misconduct. The Buddha’s
standard reprimand was itself a powerful corrective:
It is not fit, foolish man, it is not becoming, it is not proper, it
is unworthy of a recluse, it is not lawful, it ought not to be done.
How could you, foolish man, having gone forth under this Dhamma and
Discipline which are well-taught, [commit such and such offense]?… It
is not, foolish man, for the benefit of un-believers, nor for the
increase in the number of believers, but, foolish man, it is to the
detriment of both unbelievers and believers, and it causes wavering in
some.
— The Book of the Discipline, Part I, by I.B. Horner (London: Pali Text Society, 1982), pp. 36-37.
The monastic tradition and the rules upon which it is built are
sometimes naïvely criticized — particularly here in the West — as
irrelevant to the “modern” practice of Buddhism. Some see the Vinaya as
a throwback to an archaic patriarchy, based on a hodge-podge of ancient
rules and customs — quaint cultural relics that only obscure the
essence of “true” Buddhist practice. This misguided view overlooks one
crucial fact: it is thanks to the unbroken lineage of monastics who
have consistently upheld and protected the rules of the Vinaya for
almost 2,600 years that we find ourselves today with the luxury of
receiving the priceless teachings of Dhamma. Were it not for the
Vinaya, and for those who continue to keep it alive to this day, there
would be no Buddhism.
It helps to keep in mind that the name the Buddha gave to the spiritual path he taught was “Dhamma-vinaya” — the Doctrine (Dhamma) and Discipline (Vinaya)
— suggesting an integrated body of wisdom and ethical training. The
Vinaya is thus an indispensable facet and foundation of all the
Buddha’s teachings, inseparable from the Dhamma, and worthy of study by
all followers — lay and ordained, alike. Lay practitioners will find in
the Vinaya Pitaka many valuable lessons concerning human nature,
guidance on how to establish and maintain a harmonious community or
organization, and many profound teachings of the Dhamma itself. But its
greatest value, perhaps, lies in its power to inspire the layperson to
consider the extraordinary possibilities presented by a life of true
renunciation, a life lived fully in tune with the Dhamma.
A. Mahavagga
— in addition to rules of conduct and etiquette for the Sangha, this
section contains several important sutta-like texts, including an
account of the period immediately following the Buddha’s Awakening, his
first sermons to the group of five monks, and stories of how some of
his great disciples joined the Sangha and themselves attained Awakening.
B. Cullavagga
— an elaboration of the bhikkhus’ etiquette and duties, as well as the
rules and procedures for addressing offences that may be committed
within the Sangha.
III. Parivara — A
recapitulation of the previous sections, with summaries of the rules
classified and re-classified in various ways for instructional purposes.
Suttavibhanga
(selected texts)
The Suttavibhanga contains the basic training rules for bhikkhus and
bhikkhunis, along with the “origin story” for each one. These rules are
summarized in the Patimokkha, and amount to 227 rules for the bhikkhus, 311 for the bhikkhunis. The Patimokkkha rules are grouped as follows:
The
Bahujan Samaj Party (BSP) on Monday launched its three-month
long “Janhit Chetna” campaign across the nation.
Though
the campaign is a prelude to the Lok Sabha elections, it will
also set the tone for the Assembly elections to various states, due in
the coming months. During this campaign, BSP cadres highlighted the
achievements of the Mayawati government in Uttar Pradesh and popularised
the success of the social engineering formula that catapulted the BSP
to a majority in the UP Assembly elections.
The
campaign has been designed to corner the UPA government on
issues of price rise and unemployment. It also explained to voters
why the BSP withdrew support from the UPA government on the issue of
nuclear deal.
“The
campaign was two-pronged. On one hand, the success of social engineering
and underline the party’s new ideology of Sarvjan Hitaye, Sarvjan Sukhaye among
the people was highlighted and made an effort to bring all caste group on one
platform. On the other hand,They planed to highlight the governance of the
Mayawati government across the country and contrast it with the lack of
governance in non-BSP-ruled states and also the UPA government,” .
Issues
those were specific to particular states was included in the campaign, after
clearance from the party high command.
In
the first phase of the “Janhit Chetna” campaign that was be held from September
1 to October 31, the BSP organised dharnas and
demonstrations at all district headquarters.
“They
were held on different dates and senior leaders and ministers participated in
them,” .
In
the second phase that will be held from November 1 to December 31, the party
will organise similar demonstrations in all Vidhan Sabha segments.
The
idea is to ensure that all districts and all Assembly segments
are covered during the campaign. In the final phase, demonstrations on
larger scales will be held at all state capitals and Ms Mayawati is
expected to address most of the meetings in this phase.
During
the campaign, the BSP will “inform” its voters how theCongress has been misusing its power at the
Centre to influence the CBI and harass the UP chief minister.
“This
is a clear attempt to check the growth of BSP and prevent Ms
Mayawati from becoming the Prime Minister after the Lok Sabha
elections. The BJP is hand in glove with the Congress on this issue but
we will expose their conspiracy before the public,” .
Booklets
listing the achievements of the Mayawati government will be distributed during
the three-month long campaign.
Karnataka is described as the
lofty land. The long coastline hedged by miles and miles of tall,
waving, palm groves adds to the natural beauty of the place. It has an
area of 74051sq mi.The capital of Karnataka is Banglore which, is
undoubtedly the trump card of Karnataka. Bangalore
is known by many names as the Garden City of India, India`s Manhattan
and Silicon Valley. It is one of the most industrialized cities of the
country; its pleasant climate makes it the seat of much commercial and
cultural enterprise. The important tourist sites are Garden city
Bangalore, Jog Falls, the beaches of Karwar and Malpe, Golgumbuz in Bijapur, the stone temples of Belur and Halebid, Mysore Palace,
the list is endless.Karnataka is on of the enchanting destinations that
enthrall you. It seems that nature has endowed all her beauty to this
state. Karnataka is actually the key to discover the enthralling beauty
of nature.
Origin of name of Karnataka
The name Karnataka comes from the Kannada
words karu and nadu meaning elevated land. Karu nadu can also be read
as Karu which means black and nadu which means region, may be with
referance to the black cotton soil found in the Bayaluseemae region of
Karnataka. During the time of British rule, the words Carnatic or
Karnatak were used to describe this part of the region in general.
Karnataka got its name in 1973.
Karnataka has been ruled successively by the Buddhist, Hindu and Muslin
dynasties. Jainism too established its roots here. During the first
millennium AD, the whole of Karnataka was dominated by power struggles
between the various kingdoms that controlled Western Deccan. In the
Medival era, the Muslim invasions from the North forced the fractured
states of the south into close alliance with the Vijanagars who emerged
as the landlords. In 1761, the Muslim campaigner Halider Ali with
french support seized the throne. His son Tipu Sultan turned Mysore
into a major force in the south before he was killed by the British in
1799 at the battle of Srirangapatanam. In 1830 the British appointed a
Commission to rule in their place. Routed in the nineties. After which
the state was ruled successively by the Janata Dal, BJP and Congress
Governments.
Karnataka is situated on the western edge of the Deccan plateau and is surrounded on the North by Maharashtra and Goa, on the East by Andhra Pradesh, on the South by Tamil Nadu and Kerala
and on the West, it opens out on the Arabian Sea. Karnataka occupies
three natural regions like the Coastal strip, the Sahyadris and the
Deccan plateau. Karnataka lies between 74o and 78o East longitudes and
11o and 18o North latitudes.The state has three physical zones.The
elevation of Karnataka is 1,500 feet. The highest temperature recorded
here was 45.6 C (114.08 F) and the lowest recorded temperature was 2.8
C (37.04 F). Karnataka receives an average annual rainfall of 1139 mm.
The highest point in Karnataka is the the top of the hill
Mullayanagiri, which has an altitude of 1929 mts above sea level.
Economy of Karnataka
Karnataka
has become one of the leading industrial states in the field of
industrial development. It has established its roots both in the
private and public sectors and in the area of computer software. As a
result national and international firms are attracted to the city of
Banglore. Karnataka is host to headquarters of several IT companies
including Infosys, which was rated “Best Employer in India” by Business
Today in 2001, and in 2002 as “India`s Most Respected Company”. The IT
industry is spreading to other major centres in Karnataka, namely:
Mysore, Mangalore and Hubli. There are the presence of a number of
traditional cottage and small industries like handlooms, silk weaving
etc. Karnataka is the leading state for silk rearing and production of
Khadi and village industries. There are numerous factories in
engineering, chemicals, electrical, and electronic goods. There are
also industries for processing of plantation products like tea, coffee,
rubber, cashew etc.
About 71% of the people are engaged in agricullture.The main crops
are rice, ragi, jowar, maize, and pulses besides oilseeds and number of
cash crops. The principal crop grown here is coffee. Cashew, coconut, arecanut, cardamom, chilies, cotton, sugarcane and tobacco are among the other crops.
Government and politics of Karnataka
Governor is the constitutional head of the Karnataka and is appointed for a period of five years. He appoints the Chief Minister.
The governor is only the ceremonial head of the state. The day to day
running if the government is taken care of by the Chief Minister and
his council of ministers. The State legislature consists of the
Legislative Assembly and the Legislative Council. The Commissioner of
Police is entrusted with the responsibility of maintaining law and
order in the state. Sectoral development is looked after by the
district head of each development department such as PWD, Health,
Education, Agriculture, Animal husbandry, etc
At the national level, Karnataka consists of 28 parliamentary
constituencies from which 28 members of parliament get elected to the
Lok Sabha. Karnataka is dominated by three major parties. They are Indian National Congress , Janata Dal (Secular) , Bharatiya Janata Party , etc.
Transport of Karnataka
The major means of transportation here are busses, cars, trains,
motorbikes, cars, autorickshaws. With the emergence of low cost air
lines, people chose to travel by air as well.
There are 3973 km of National Highways in Karnataka. The public bus
transport in Karnataak is managed by KSRTC(Karnataka State Road
Transport Corporation). For efficient managment KSRTC was bifurcated
into three Corporations viz.
Bangalore Metropolitan Transport Corporation
North-west Karnataka Road Transport Corporation
North-East Karnataka Road Transport Corporation
KSRTC plies various categories of busses as Volvo , deluxe buses,
Semi-deluxe and normal buses. To provide transportation facilities to
the rural people KSRTC provides the bus service as the Grameena Sarige.
The railway network of Karnataka comes under the Southern and Western
railway zones which were headquartered at Madras and Bombay. The
railway network has a length of 3089 km. Coastal Karnataka is covered
under the Konkan railway network.
The one important port of Karantaka is the New Mangalore Port.
There are ten other ports at Karwar, Belekeri, Tadri, Honnavar,
Bhatkal, Kundapur, Hangarkatta, Malpe, Padubidri and Old Mangalore.
The airports of Karnataka are located at Bengaluru, Mangaluru,
Hubballi, Belagavi, Hampi and Mysore. Only from Mysore and Banglore
international flights operate. Some of the airlines that operate from
here are Lufthansa, British Airways, Singapore Airlines and Malaysian
Airlines. With Bangalore being the `IT capital` of India, the air
traffic to this city has increased manifold and to cope up with the
problem of traffic a new airpor, Bangalore International Airport is
being constructed at Devanahalli. The airport will be ready only by
April 2008.
The state of Karnataka comprises of 27 districts that are grouped into four divisions.
The four divisions are Bangalore division, Belgaum Division, Gulbarga Division and Mysore Division.
Demography of Karnataka
As per the 2001 census, the total population of the state amounts to
52,850,562. Out of which the males constitute to about 26,898,918 and
females to about 25,951,644. The literacy of the state is 55.98%.
Population density is 275.6 per km sq. The sex ratio is 964 females to
1000 males. The literacy rate is 66.6% with 76% of literate males and
57% of literate females. Karnataka occupies Ninth place with regard to
population and the density of population. There are people belonging to
different religions as Hindus, Muslims, Christians, Jains and
Buddhists. The majority of the populations are Hindus. About 83.8% of
the population are Hindus, 12.23% are Muslim, 1.91% are Christians,
0.78% are Jains, 0.73% are Buddhist and the remaining belong to other
religions. The official language of the people of Karnataka is Kannada.
The other languages spoken here are Urdu, Telegu, Marathi, Tamil, Malayalam, Tulu, Konkani and Hindi. The majority of the people speak in Kannada.
Karnataka is a treasure island of ritualistic dances. The dances are
denoted by the generic term Kunitha. The major art forms are Dollu
Kunitha, Puja kunitha, Pata Kunitha, Gorava Kunitha, Kamsale, Devare
Thatte Kunitha, Yellammana Kunitha, Suggi Kunitha. Other than these
dances, Bharatnatyam, Kuchipudi and Kathak are well known classical
dances. The music of Karnataka flourished under the royal patronage of
the Vijayanagar Empire and the Wadayars. The Hindustani music and
Caranatic music are the popular music genres of Karnataka. Yakshagana
is an elaborate dance-drama performance unique to Karnataka. Major
festivals of Karnataka are Dussehra ,Hampi Festival, Tula Sankramana,
Vairamudi Festival, Kambala or buffalo racing, Sri Vithappa fair, Sri
Shidlingappa`s fair etc.
Having a varied landscape, the state is quite rich in flora and
fauna. The Sahyadris in the state of Karnataka are the most important
area as far as the flora of state is concerned. Some of the highlights
of the vegetation of this state are the white Mallika, the golden
Champaka, the red rose, and the purple Padari. Apart from these, there
are trees of Mangoes, Teak and Sandalwood found on the eastern slope.
Education in Karnataka
Karnataka has the highest number of educational institutions in the fields of engineering and medical sciences.
The major educational institutions are:
Indian Institute of Science(Bangalore)
Indian Institute of Management Bangalore
Some of the institutions that are involved in undergraduate engineering education are
Of the 19 channels run by Doordarshan, DD9 is an exclusive Kannada
channel. Other private channels are TV 9 - Karnataka, Zee Kannada,
Udaya, ETV Kannada, etc. The major newspapers of Kannada are Prajavani,
Udayavani, Vijaya Karnataka, and Kannada Prabha. The major English
newspapers are the Deccan Herald, Times of India, The Hindu and the
Indian Express.
The radio networks of the state are All India Radio, Radio City Radio Mirchi, Radio Indigo, Radio One etc
The major sports of the people of Karnataka are Parasailing, Water
sports, trekking scuba diving, coracling, surfing, canoeing, kayaking
or windsurfing etc. Parasailing is one of the thrilling aero sport
activities.
Disclaimer : All
efforts have been made to make this image accurate. However Compare
Infobase Limited. and its directors do not own any responsibility for
the correctness or authenticity of the same.
Supreme Court bench declines to hear Uttar Pradesh plea
New
Delhi, Nov 12 (IANS) The Supreme Court Wednesday declined to hear a
petition by the Uttar Pradesh government seeking the transfer to the
apex court of cases pending before the Allahabad High Court challenging
its notification to demolish government buildings to set up memorials
to the late Bahujan Samaj Party (BSP) founder Kashi Ram.
A bench of Justice Altamas Kabir and Justice Markandey Katju referred the matter to another bench.
It was hearing the petition seeking the transfer of 10 writ
petitions challenging the state government’s action before the high
court.
During the hearing, Katju said the court was politically neutral and
was not influenced by any of the political parties - be it Uttar
Pradesh’s ruling BSP, the Congress or the Bharatiya Janata Party (BJP).
He asked senior counsel Abhishek Singhvi, appearing for the
petitioner, Gomti Nagar Jan Kalyan Maha Samiti, to spell out which
statute was being violated by the action of the Uttar Pradesh
government.
He said the court could intervene only if there was any violation of
law and added that a popularly elected government was entitled to
undertake any construction activity within the law. ‘If you feel
aggrieved by its actions, then vote it out,’ he said.
The petitioner said there could not be any objection if the
demolition of the government structures were meant to create public
utilities. But razing government buildings and encroaching on public
parks for building memorials to the late BSP leader, and that too at
colossal expenditure from the exchequer, could not be described as an
act of public utility, the petitioner argued.
In those who
reject what should,
& do what shouldn’t be done
— heedless, insolent —
effluents grow.
But for those who
are well-applied, constantly,
to mindfulness immersed in the body;
don’t indulge
in what shouldn’t be done
& persist
in what should
— mindful, alert —
effluents come to an end.
Having killed mother & father,
two warrior kings,
the kingdom & its dependency —
the brahman, untroubled, travels on.
Having killed mother & father,
two learned kings,
&, fifth, a tiger —
the brahman, untroubled, travels on.
They awaken, always wide awake:
Blessed,Noble,Awakened One-The Tathagata’s disciples
whose mindfulness, both day & night,
is constantly immersed
in the Blessed,Noble,Awakened One-The Tathagata’s .
They awaken, always wide awake:
Blessed,Noble,Awakened One-The Tathagata’s disciples
whose mindfulness, both day & night,
is constantly immersed
in the Doctrine-Practice of Path Shown by The Blessed,Noble,Awakened One-The Tathagata.
They awaken, always wide awake:
Blessed,Noble,Awakened One-The Tathagata’s disciples
whose mindfulness, both day & night,
is constantly immersed
in the Spiritual Community of The True Followers of The Path Shown by The Blessed,Noble,Awakened One_The Tathagata.
They awaken, always wide awake:
Blessed,Noble,Awakened One-The Tathagata’s disciples
whose mindfulness, both day & night,
is constantly immersed
in the body.
They awaken, always wide awake:
Blessed,Noble,Awakened One-The Tathagata’s disciples
whose hearts delight, both day & night,
in harmlessness.
They awaken, always wide awake:
Blessed,Noble,Awakened One-The Tathagata’s disciples
whose hearts delight, both day & night,
in developing the mind.
Hard is the life gone forth,
hard to delight in.
Hard is the miserable
householder’s life.
It’s painful to stay with dissonant people,
painful to travel the road.
So be neither traveler
nor pained.
Online edition of India’s National Newspaper Tuesday, Sep 25, 2007
Protest in Myanmar gathers strength
P. S. Suryanarayana
Association of South-East Asian Nations members closely monitoring developing situation
— Photos: AP/AFP
STRONG SHOW OF DISSENT: Leading the protest against the military junta in Myanmar, Buddhist monks took to the streets again in Yangon on Monday. As many as 100,000 anti-government protesters, the largest crowd so far since the 1988 pro-democracy uprising, followed suit.
SINGAPORE: Myanmar on Monday witnessed an expanding groundswell of peaceful protest against the military junta. With thousands of Buddhist monks continuing to take the lead in organising prayerful protest for yet another day, growing numbers of disaffected civilians from different walks joined the activists from monasteries, giving the movement a broader reach. Until nightfall, there was no sign of any crackdown by the junta, State Peace and Development Council (SPDC), to contain or roll back the spreading wave of dissent.
Estimates of the number of protesters, who marched along the streets of Yangon, Mandalay, and other centres, varied widely, with some unconfirmed reports placing the figure as high as 1,00,000. Like on previous days, the marchers — now, expanding groups of monks, nuns, and other civilians — stayed a peaceful course. No fresh attempt was made to march past the place where Myanmar’s celebrated democracy campaigner Aung San Suu Kyi remains under house arrest. On Saturday, when security agents briefly allowed access, hundreds of monks filed past her residence, and she greeted them just near the main gate.
On the diplomatic front, the Association of South East Asian Nations (ASEAN), of which Myanmar is a member, began monitoring the fast developing situation closely. ASEAN Secretary General Ong Keng Yong told The Hindu over telephone from Poland that the organisation would “hope that the situation remains peaceful.” The ASEAN, he said, was keen that the peaceful protest should “not lead to a violent confrontation” between the authorities and those participating in the shows of dissent.
Mr. Ong was on his way to the United Nations, where the ASEAN Foreign Ministers will hold their annual meeting on the sidelines of the General Assembly session. That would give Myanmar’s fellow-members of the ASEAN a chance to get a better idea of the situation, should the SPDC send its Foreign Minister for this annual conclave.
Other diplomatic sources said the SPDC was now actively trying to lobby China and Russia, both veto-empowered permanent members of the U.N. Security Council. Both had vetoed, several months ago, a move by the U.S. to censure Myanmar’s military junta. Russia and China said on that occasion that Myanmar’s internal situation posed no threat to peace and stability in East Asia or elsewhere. Singapore, a key ASEAN member, on Monday expressed “concern over the latest developments in Myanmar” and hoped that “the ongoing protests will be resolved in a peaceful manner.”
Minister warns monks
YANGON: Myanmar’s Religious Affairs Minister warned senior monks on Monday that unless they curb their juniors carrying out anti-government demonstrators, the state would act against the protesting clerics on its own.
Brig. Gen. Thura Myint Maung was shown on state television delivering the warning during a meeting at the Kaba Aye pagoda in Yangon, the country’s biggest city.
He accused the protesting monks of being instigated by the regime’s domestic and foreign enemies, but did not say how they might be punished. — AP
Mayawati to take up 71 pending projects
Atiq Khan
Projects dating back to as many as 30 years have been pending
There will be a fortnightly review of the progress of these scheme
LUCKNOW: The individual agendas of different political parties have outweighed the actual development of Uttar Pradesh so far. Projects dating back to as many as 30 years have been pending while new ones are floated with aplomb whenever a new government assumes office. The long pendency of the development projects has resulted in massive cost overruns running into an estimated Rs. 5,000 crore.
The Mayawati Government has now stepped in to evolve a system that would prevent further delay in completion of pending projects besides curbing wasteful expenditure. Through a recent Cabinet decision, the Government had identified 71 development projects, each with an investment of Rs. 5 crore or more, which are yet to be completed and were proving to be a huge drain on the Exchequer. Eighty per cent of the work on 37 of the 71 projects has been completed. It has been decided by the Government to speed up work on the 37 projects with March 31, 2008, being the deadline for completion of these schemes.
A high-power panel headed by State Chief Secretary Prashant Kumar Misra will conduct a fortnightly review of the progress of these schemes.
According to estimates worked out by the State Planning Commission, the original development cost of the 71 incomplete schemes of 14 departments totalled Rs. 1841.844 crore. But on account of the delay the revised estimates have been worked out at a whopping Rs. 7257.57 crore, resulting in a cost overrun of Rs 5415.726 crore.
Huge funds being blocked in the unfinished projects is one aspect of the State’s sordid saga of development. Juxtaposed with the cost overrun is the time overrun (recorded in the case of 56 of the 71 projects) ranging from three months to 336 months.
Predictably, the State Irrigation and Public Works Department accounted for the lion’s share of the unfinished schemes, 21 and 12, respectively, followed by the Health Department’s 11 unfinished projects. Considering that irrigation schemes involved heavy investment, the revised estimates of the 21 pending projects have jumped from Rs. 893.22 crore to Rs. 5689 crore with the cost overrun pegged at Rs. 4796 crore. Four of these schemes were launched in the mid-1970s and are yet to be completed. Work on the Raj Ghat canal scheme in Bundelkhand and modernisation of Agra canal began in 1976-77 and were scheduled to be competed in March 1987 and March 1984, respectively.
Likewise, work on the ambitious Saryu Nahar Pariyojana (Saryu Canal Project) costing around Rs. 78 crore started in 1977-78 and was originally scheduled to be completed in March 1989. The revised target of completion of the project has been fixed for March 2009 with the cost of the project going up to Rs. 2537.669 crore.
Work on modernisation of Lahchura Dam in Bundelkhand started in 1978-79 and was to be completed in March 1981. It is now likely to be completed in March 2009 but its cost has jumped from Rs. 7 crore to Rs. 88 crore.
A status paper prepared by the Planning Commission lists land disputes, changes in the design of the projects, delays in acquisition of forest land and lack of resources as the reasons for the cost and time overrun. For instance, these four major irrigation projects were launched when the Congress and the Janata Party were in power in UP, sources said. When the Congress returned to power in 1980 and continued in office till 1989, work moved at a snail’s pace and even came to a standstill. The trend continued during the Janata Dal, Bharatiya Janata Party, Samajwadi Party-Bahujan Samaj Party, BSP-BJP and Samajwadi Party rule in the State, they added.
UP not to allow celebration
‘No problem if Britishers want to pay homage to their forefathers’
Photo: Subir Roy
On Guard: Heavy police bandobast at the Residency in Lucknow on Monday to prevent any untoward incident during the BJP’s protest demonstration.
Lucknow: The Uttar Pradesh Government has said it would not allow any function to be held during the proposed visit by a group of Britons here to celebrate the Britishers victory in the 1857 Sepoy mutiny.
“There is no problem if they want to pay homage to their forefathers in a peaceful manner…But we will not allow any celebration”, the Principal Secretary (Home) J. N . Chamber told reporters here.
Asked about plans of the Britons to celebrate the occasion, he said nobody would be allowed to make such celebrations or make speeches on the occasion and law and order would be maintained at any cost.
Asked about the itinerary of the Britons, Mr. Chamber said the Government had no specific information about that.
Meanwhile, BJP activists demonstrated outside Residency, the place where a number of Britishers were killed in 1857.
Raising slogans against the Britons, the BJP activists also tried to enter inside the Residency, which houses graves of a number of Britishers. Heavy police force, deployed at the site, foiled the bid and convinced them that no one would be allowed to celebrate “Vijay Diwas”.
Shaurya Diwas
Earlier the party activists celebrated the day as “Shaurya Diwas” and offered floral tributes to the freedom fighters at the party office. The District Magistrate Chandrabhanu and senior police officials assured the activists that no permission has been given to any group of Britishers to celebrate “Vijay Diwas” in Residency, party spokesman Narendra Singh Rana told PTI. Several Muslim clerics, including Shia cleric Kalbe Jawwad, many intellectuals and several organisations have demanded an immediate ban on the entry of the group into the State capital.
Mr. Chandrabhanu told PTI no one had sought permission from them for holding any programme at the Residency.
Asked whether the Britons would be allowed to visit Residency as tourist, the DM said if they sought permission for that administration would make suitable security arrangements for them. PTI
Three held for rape of tourists
Special Correspondent
Tourist police station in Agra soon
LUCKNOW: Taking a strong view of the alleged rape of two young Japanese women tourists in Agra a couple of days back, the Mayawati Government on Monday decided to set up a new tourist police station in the City of the Taj. It would be the first of its kind in Uttar Pradesh.
Directives have been issued by the State Home Department to ensure that the police station becomes functional in the next few days. Until then, temporary arrangements have been made to enable the tourists to file complaints.
The Agra police, meanwhile, have arrested three persons, identified as Rajan Thakur, Raees, and Deepak alias Shani, who have been charged with raping the tourists. An FIR against them was lodged at the Tajganj police station in Agra on Monday. The first FIR in the case had been lodged by the rape victims at the Indira Gandhi International Airport police station in Delhi on Sunday before they returned to Japan.
Inauguration today
The proposed new police station – to be inaugurated on Tuesday by the Director-General of UP Police, Vikram Singh, and the Director-General of tourism, Parthasarathy Sen Sharma — would cater exclusively to the needs of the foreign tourists visiting Agra, although the domestic tourists have not been barred from registering their complaints.
State Principal Secretary (Home) J. N. Chamber told newspersons here on Monday that police personnel with a good educational background would be posted at the station.
They would be required to understand English language. Fifty per cent of the staff will be drawn from the women police ranks.
It has been made mandatory for the police personnel to show good conduct in their dealings with foreign tourists. Besides, officials of the State Tourism Department would also be posted at the police station.
Mr. Chamber said proficiency classes in French and German would also be conducted for the tourist police station staff.
The police station will have a computer and will be equipped with sufficient manpower.
The telephone and helpline numbers of the tourist police station would be publicised in all centres of tourist attraction in Agra.
Online edition of India’s National Newspaper Sunday, Sep 23, 2007
‘BSP will get 50 per cent vote’
Triple Gem Study Circle was confident that the JD (S) would be the loser. Out of around 4,900 seats, the BSP would win more than 50 per cent and emerge as the single largest party.
‘BSP poised to gain strength’
Staff Correspondent
There will be polarisation of political forces in favour of BSP in State: Sindhia
MYSORE: The former Minister P.G.R. Sindhia has predicted polarisation of political leaders in favour of the Bahujan Samaj Party (BSP) in the State, in the coming days.
He said this when asked about the political future of the “fence-sitters” in the Janata Dal(Secular). Mr. Sindhia was here to campaign for BSP candidates contesting elections to the Mysore City Corporation (MCC).
He told presspersons that the BSP was poised to emerge as a strong political entity in the State soon.
“There will be massive polarisation of political forces in favour of BSP in the State in the coming days.”
Asked about the political future of the former Ministers such as H.C. Mahadevappa and Satish Jharkiholi, the former Minister said he was not in a position to identify the politicians who were mulling over joining the BSP. When his attention was drawn to the former Union Minister C.K. Jaffer Sharief’s hobnobbing with the BSP, Mr. Sindhia said that Mr Sharief had already made it clear that he would stay in the Congress, but appreciated the ideals and principles of the BSP.
Mr. Sindhia said there were thousands of political leaders in the State belonging to various parties, who did not wish to identify themselves either with the Congress or the BJP. He did not rule out an exodus from the Janata Dal (Secular) “which had no semblance of internal democracy and had become a family property.”
Hence the BSP, which stood for the uplift of not only Scheduled Castes and Scheduled Tribes, but also the minorities, Backward Classes and the upper classes, would emerge as a Strong Force in Karnataka, he said.
Mr. Sindhia expected mid-term Lok Sabha elections soon.
Mr. Sindhia said that “technically,” he was not in a position to join the BSP as he had not yet resigned as a member of the Legislative Assembly to which he had been elected as a Janata Dal (Secular) candidate.
Protest escalates in Myanmar
P. S. Suryanarayana
Monks making a quiet political statement, say observers
SINGAPORE: In a show of escalating defiance against the military junta in Myanmar, disaffected Buddhist monks marched through the streets of Yangon and Mandalay on Saturday.
Reports from Yangon spoke of protest marches by several thousands of monks in pouring rain. They prayed and marched to the main Buddhist pagoda in the city. While some bystanders joined them, others just watched.
Diplomatic sources belonging to the Association of South East Asian Nations (ASEAN) told The Hindu that the protest had so far stayed “peaceful.” And, at least until nightfall on Saturday, Myanmar’s military rulers remained wary of arresting any of the agitating monks, sources said, emphasising that these protesters, too, had “not so far resorted to any political mud-slinging” against the junta.
New dimension
Myanmar is an ASEAN member. And, the agitating monks, while launching “an almost obedient protest,” were in fact making “a quiet political statement” against the junta, sources said.
The sustained protest by monks, for several days now, has added a new dimension to what began, over a month ago, as a spontaneous outcry by some pro-democracy activists against the junta’s decision to raise fuel prices steeply.
During that earlier phase of the rare agitation, the junta arrested over a dozen pro-democracy activists including Min Ko Naing, reckoned to be emerging as a new Opposition leader. Aung San Suu Kyi, Myanmar’s icon of democracy, is still under house arrest as the world’s most celebrated political prisoner.
Diplomats said the protest might take a new turn as a result of the reported move by an “underground organisation of Buddhist monks” to intensify the struggle from Sunday.
A programme of street-side prayer vigil is said to have been announced by the “underground” group.
SC/STs(Original Inhabitants of The Great Prabuddha Bharat) still living in fear in Karnataka village
Staff Correspondent
MYSORE: Fear has gripped the Original Inhabitants of The Great Prabuddha Bharat of Chikka Ankanahalli village in Srirangapatna taluk in Mandya district, who were targeted by “Invaders and Their Slaves” on Friday.
Eerie silence
An eerie silence prevailed in the Original Inhabitants of The Great Prabuddha Bharat colony, and despite the presence of police platoons the fear among the victims is palpable.
The deployment of forces has not helped in banishing fear among the Original Inhabitants of The Great Prabuddha Bharat, who say the culprits are freely roaming in the village and that the police are only promising that the accused would be arrested soon. So far, the police have arrested only nine persons. The persons who were injured have returned to the village, after treatment at K.R. Hospital in Mysore.
Speaking to The Hindu, Superintendent of Police, Mandya, Seemanth Kumar Singh, said the situation was fully under control.
Two cases had been registered against the “Invaders and Their Slaves” for throwing stones at the police and attacking the Original Inhabitants of The Great Prabuddha Bharat colony.
According to Mandya Deputy Commissioner Manjunatha Prasad, the district administration has given compensation of Rs. 10,000 each for 10 Original Inhabitants of The Great Prabuddha Bharat injured in the incident and repair of houses damaged has commenced.
“Because of the ‘tension’ in the village, Original Inhabitants of The Great Prabuddha Bharat do not want to pass through the area dominated by ‘Invaders and Their Slaves”to procure foodgrains. In view of this, they will be given 25 kg of rice on Monday,” he said.