@@jainpk662 Tibetans had translated lot of buddhist works in Tibetan language at the time of destruction of Nalanda. Lot of those have lately been translated back into Sanskrit. If it were not for them we would have lost great thoughts of leading buddhist philosophers. His Holiness Dalai Lama is repeatedly referring to that ancient Indian thought.
Shut up shithead. Don't rant about India everywhere. This sounds so condescending ffs, he's not preserving YOUR culture, he is preserving his culture. India doesn't own Buddhism, just because some Buddhists were born inside the political borders of present-day India, it doesn't make those thinkers yours. They are of "Buddhism" and Dalai lama is a Buddhist. You can fuck off with your tiny brain. People like you, ironically, spoil the name of India.
When we prayed with the Dalai Lama yesterday, I was alone in my livingroom, yet I felt the pressure of other beings. my empty living room felt crowded. This is very powerful stuff. I only wish I could understand what's being said better. I will continue to listen.
22:14 On the Two Natures of Religion 29:44 - Sautrāntika 23:18 - Vaibhāṣika 30:28 Two Sub Schools of Sautrāntika 31:30 - Cittamātra / Yogācāra Mind Only 34:30 Doctrine of the Cittamātra 38:31 -Cittamātra on External Existence 39:31 - Madhyamaka 41:29 - The Strands Within the Madhyamaka School 42:48 - Nāgārjuna’s Position 44:55 - The Differences Between Lower Tenets 49:35 - Parts and Wholes (Mereology) 52:10 - No-self and Emotion 1:07:20 Nāgārjuna and the Quantum 1:17:23 - Chapter 24 1:21:27 - Nāgārjuna’s Response to the Verses 1-6 1:30:17 Attachment Attachment 1:36:58 - Emptiness 1:47:55 How is Nagarjuna Different from Cittamatra? 1:51:58 The Purpose of Emptiness for Cittamatra 1:58:40 Verse’s 8 and 9 2:05:31 - More precise on Emptiness and Verses 2:23:20 - The Superiority of Madhyamaka for Explaining Cause and Effect 2:29:51 Verse 17 Conceptual Thought and Direct Perceptions 2:36:06 Gross and Subtle Impermanence
The Buddha based his teachings on a frank assessment of our plight as humans: there is unsatisfactoriness and suffering in the world. No one can argue this fact. Dukkha lurks behind even the highest forms of worldly pleasure and joy, for, sooner or later, as surely as night follows day, that happiness must come to an end. Were the Buddha’s teachings to stop there, we might indeed regard them as pessimistic and life as utterly hopeless. But, like a doctor who prescribes a remedy for an illness, the Buddha offers both a hope (the third Noble Truth) and a cure (the fourth). The Buddha’s teachings thus give cause for unparalleled optimism and joy. The teachings offer as their reward the noblest, truest kind of happiness, and give profound value and meaning to an otherwise grim existence. One modern teacher summed it up well: “Buddhism is the serious pursuit of happiness.” Theravada Comes West Until the late 19th century, the teachings of Theravada were little known outside of southern Asia, where they had flourished for some two and one-half millennia. In the past century, however, the West has begun to take notice of Theravada’s unique spiritual legacy in its teachings of Awakening. In recent decades this interest has swelled, with the monastic Sangha from various schools within Theravada establishing dozens of monasteries across Europe and North America. Increasing numbers of lay meditation centers, founded and operated independently of the monastic Sangha, strain to meet the demands of lay men and women - Buddhist and otherwise - seeking to learn selected aspects of the Buddha’s teachings. The turn of the 21st century presents both opportunities and dangers for Theravada in the West: Will the Buddha’s teachings be patiently studied and put into practice, and allowed toestablish deep roots in Western soil, for the benefit of many generations to come? Will the current popular Western climate of “openness” and cross-fertilization between spiritual traditions lead to the emergence of a strong new form of Buddhist practice unique to the modern era, or will it simply lead to confusion and the dilution of these priceless teachings? These are open questions; only time will tell. Spiritual teachings of every description inundate the media and the marketplace today. Many of today’s popular spiritual teachings borrow liberally from the Buddha, though only rarely do they place the Buddha’s words in their true context. Earnest seekers of truth are therefore often faced with the unsavory task of wading through fragmentary teachings of dubious accuracy. How are we to make sense of it all? Fortunately the Buddha left us with some simple guidelines to help us navigate through this bewildering flood. Whenever you find yourself questioning the authenticity of a particular teaching, heed well the Buddha’s advice to his stepmother: [The teachings that promote] the qualities of which you may know, ‘These qualities lead to passion, not to dispassion; to being fettered, not to being unfettered; to accumulating, not to shedding; to self-aggrandizement, not to modesty; to discontent, not to contentment; to entanglement, not to seclusion; to laziness, not to aroused persistence; to being burdensome, not to being unburdensome’: You may categorically hold, ‘This is not the Dhamma, this is not the Vinaya, this is not the Teacher’s instruction.’ [As for the teachings that promote] the qualities of which you may know, ‘These qualities lead to dispassion, not to passion; to being unfettered, not to being fettered; to shedding, not to accumulating; to modesty, not to self-aggrandizement; to contentment,not to discontent; to seclusion, not to entanglement; to aroused persistence, not to laziness; to being unburdensome, not to being burdensome’: You may categorically hold, ‘This is the Dhamma, this is the Vinaya, this is the Teacher’s instruction.’ - AN 8.53 The truest test of these teachings, of course, is whether they yield the promised results in the crucible of your own heart. The Buddha presents the challenge; the rest is up to you. END NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ). RESEARCH THEREVADA RELIGION BY BACH LIEN HOA.( TAM THANH ).MHDT.30/3/2012. 10 Life Lessons From Buddha (Buddhism) Bhagawan Buddha says ‘There is little dust in the eyes of people, remove that ignorance, they will walk on the path of Dhamma. Being learned and skillful in craft, Disciplined in morals and well cultivated, Being gifted with words of wisdom, Each is a great blessing - Mangala Sutta To share the genuine Theravada Buddhism with the people of the world. To Study, teach and practice Theravada Buddhism as found in Pali Tipitaka containing the original teachings of the Buddha.
I have found most all of his holinesses Indian siddhas homes. They are all prayed to by locals of the area. They are Atisa, Tilopa, Naropa, Virupa, Avalokiteshwara, Buddha Amitabh, Niguma, Sukhasiddhi, Maitripada and many many more.
Concentration (samadhi) Having gained a foothold in the purification of one’s outward behavior through the practice of sila, the essential groundwork has been laid for delving into the most subtle and transformative aspect of the path: meditation and the development of samadhi, or concentration. This is spelled out in detail in the final three path factors: right effort, by which one learns how to favor skillful qualities of mind over unskillful ones; right mindfulness, by which one learns to keep one’s attention continually grounded in the present moment of experience; and right concentration, by which one learns to immerse the mind so thoroughly and unwaveringly in its meditation object that it enters jhana, a series of progressively deeper states of mental and physical tranquillity. Right mindfulness and right concentration are developed in tandem through satipatthana (”frames of reference” or “foundations of mindfulness”), a systematic approach to meditation practice that embraces a wide range of skills and techniques. Of these practices, mindfulness of the body (especially mindfulness of breathing) is particularly effective at bringing into balance the twin qualities of tranquillity (samatha) and insight (vipassana), or clear-seeing. Through persistent practice, the meditator becomes more adept at bringing the combined powers of samatha-vipassana to bear in an exploration of the fundamental nature of mind and bodyAs the meditator masters the ability to frame his immediate experience in terms of anicca (inconstancy), dukkha, and anatta (not-self), even the subtlest manifestations of these three characteristics of experience are brought into exquisitely sharp focus. At the same time, the root cause of dukkha - craving - is relentlessly exposed to the light of awareness. Eventually craving is left with no place to hide, the entire karmic process that fabricates dukkha unravels, the eightfold path reaches its noble climax, and the meditator gains, at long last, his or her first unmistakable glimpse of the Unconditioned Nibbana the Eternal Bliss. Awakening This first awakenment experience, known as stream-entry (sotapatti), is the first of four progressive stages of Awakening, each of which entails the irreversible shedding or weakening of several fetters (samyojana), the manifestations of ignorance that bind a person to the cycle of birth and death. Stream-entry marks an unprecedented and radical turning point both in the practitioner’s current life and in the entirety of his or her long journey in samsara. For it is at this point that any lingering doubts about the truth of the Buddha’s teachings disappear; it is at this point that any belief in the purifying efficacy of rites and rituals evaporates; and it is at this point that the long-cherished notion of an abiding personal “self” falls away. The stream-enterer is said to be assured of no more than seven future rebirths (all of them favorable) before eventually attaining full Awakening. But full Awakening is still a long way off. As the practitioner presses on with renewed diligence, he or she passes through two more significant landmarks: once-returning (sakadagati), which is accompanied by the weakening of I the fetters of sensual desire and ill-will, and non-returning (agati), in which these two fetters are uprooted altogether. The final stage of Awakening - arahatta - occurs when even the most refined and subtle levels of craving and conceit are irrevocably extinguished. At this point the practitioner - now an arahant, or “worthy one” - arrives at the end-point of the Buddha’s teaching. With ignorance, suffering, stress, and rebirth having all come to their end, the arahant at last can utter the victory cry first proclaimed by the Buddha upon his Awakening: “Birth is ended, the holy life fulfilled, the task done! There is nothing further for the sake of this world.” - MN 36 The arahant lives out the remainder of his or her life inwardly enjoying the bliss of Nibbana, secure at last from the possibility of any future rebirth. When the arahant’s aeons-long trail of past kamma eventually unwinds to its end, the arahant dies and he or she enters into parinibbana - total Unbinding. Although language utterly fails at describing this extraordinary event, the Buddha likened it to what happens when a fire finally burns up all its fuel. “The serious pursuit of happiness” Buddhism is sometimes naïvely criticized as a “negative” or “pessimistic” religion and philosophy. Surely life is not all misery and disappointment: it offers many kinds of happiness and sublime joy. Why then this dreary Buddhist obsession with unsatisfactoriness and suffering?
제가 지금 살고있는 집은요 저에게 생명의 기상을 일으키는 집입니다. 왜냐면은요 창문을 열면은 많은 높은 빌딩들이 남산의 탑이 우뚝 솟은 아래에 굴복되어 엎드려 있는 꼴이여서 저는 그 멋진 남산이 탑을 이고 정면에서 마치 저와 맞장 뜨자고 하는것 같아요 이전에 살던 집도 오래된 집이었지만 그집 아래에 많은 집들이 펼쳐져 있었네요 마치 제가 옥상에 올라가 서면 그 집들은 수많은 대중같았어요 그냥 살다보면 그렇다는걸 알았어요 저는 지금 사는 집이 너무 행복하고 편안하고 좋습니다. ㅎ
Đức Đạt Lai Lạt Ma chia sẻ về kinh nghiệm tu tập và sự hiểu biết của mình về triết học Phật giáo, đặc biệt là về khái niệm "Tánh Không" (Shunyata). Ngài nhấn mạnh tầm quan trọng của việc sử dụng trí tuệ để phân tích và hiểu sâu về bản chất của sự vật, thay vì chỉ dựa vào niềm tin mù quáng. Triết lý về Tánh Không Ngài giải thích rằng các phiền não như giận dữ, tham lam, chấp ngã... đều bắt nguồn từ sự hiểu biết sai lầm về bản chất của sự vật. Khi hiểu sâu về Tánh Không, nghĩa là sự vật không có tự tính độc lập, thì các phiền não sẽ giảm đi đáng kể. Ngài chia sẻ về kinh nghiệm cá nhân trong việc áp dụng triết lý này để giảm bớt các cảm xúc tiêu cực. Các trường phái triết học Phật giáo Ngài đề cập đến các trường phái triết học Phật giáo như Duy Thức (Cittamatra), Trung Quán (Madhyamaka) và các quan điểm khác về vấn đề Tánh Không. Ngài nêu ra những điểm khác biệt giữa các trường phái và chia sẻ về cách tiếp cận của mình trong việc giảng dạy triết lý này. Ý nghĩa của Tánh Không Ngài giải thích rằng theo Phật giáo, sự vật không có tự tính độc lập mà chỉ tồn tại một cách tương đối, phụ thuộc vào các yếu tố khác. Ngài liên hệ quan điểm này với các phát hiện của khoa học hiện đại, đặc biệt là lĩnh vực vật lý lượng tử. Ngài nhấn mạnh tầm quan trọng của việc hiểu sâu về Tánh Không trong việc giảm thiểu các phiền não và xây dựng một xã hội tốt đẹp hơn. Vai trò của giáo dục Ngài chia sẻ về tầm quan trọng của việc đưa triết lý Phật giáo, đặc biệt là về Tánh Không, vào hệ thống giáo dục một cách có hệ thống và hiệu quả. Ngài nhấn mạnh rằng giáo dục không chỉ nên tập trung vào kiến thức khoa học kỹ thuật mà còn phải chú trọng đến các giá trị nhân văn và tâm linh. Ngài tóm lược lại các ý chính về Tánh Không và vai trò của nó trong việc giảm thiểu các phiền não. Ngài khuyến khích mọi người, đặc biệt là các nhà khoa học và nhà giáo dục, nghiên cứu và ứng dụng triết lý này vào cuộc sống để tạo ra một thế giới tốt đẹp hơn. Qua bài thảo luận, Đức Đạt Lai Lạt Ma đã chia sẻ sâu sắc về triết lý Phật giáo, đặc biệt là về khái niệm Tánh Không, và nhấn mạnh tầm quan trọng của việc hiểu biết và ứng dụng nó trong cuộc sống hàng ngày cũng như trong lĩnh vực giáo dục.
Emptiness is possibility, the creative, the diverse, holy host servants made into a temporal, therefore most powerful, force for the way called love and it supports change which can be seen as the evolution into more heavens. Who paints emptiness as bad? "Nothing lasts forever" is truth and freedom. Absolutes are sailboats that can turn into jail.
VINAYA PITAKA - BUDDHIST ETHICS Introduction to Vinaya both as Theory and Practice Study of the various parts of the Vinaya as rules of Moral Discipline Vinaya as “The Life blood of Dhamma” Importance of disciplined conduct in Theravada. The background stories of Vinaya rules reveal their spiritual importance. The practical Handbook called Patimokkha as the essential core of the monastic discipline. Violation of monastic conduct in the form of the seven ‘Offences - apattis’ A general review of the concept of Sikkhapada - Vinaya discipline and apattis their violations. SUTTA PITAKA - BUDDHIST PHILOSOPHY Sutta pitaka uses conventional languages to enunciate and practice the Dhamma as distinct from Abhidhamma’s non-conventional, paramattha ultimate terms. Introduction to the Suttanata Pitaka and how it differs from the Vinaya and Abhidhamma Pitakas. Dhammacakkapavatana Sutta - Basic teaching of the Buddha on four Noble Truths. Topics of Dhammacakkappavattana sutta. The two extremes. The Middle Path was distinct from the two extremes. The Three phases and twelve ways of the Wheel of truth Sutta. Digha, Majjhima, Kuddaka, Anguttara, Samyutta Nikayas-study of selected suttas ABHIDHAMMA PITAKA- BUDDHIST PSYCHOLOGY Introduction to the Abhidhamma Pitaka and how it is distinct from Vinaya and Sutta Pitakas. The distinction between pannatti (conventional) and paramattha (ultimate) dhammas. The various categories of analysis of paramattha Citta, consciousness analyzed into 89 or 121 states Cetasikas constitute mental factors of consciousness. What is cetasika. The four characteristics of cetasika as it functions as an associate of citta. What is the nature of Citta (interpretation). How to associate citta and cetasika dhammas - sampayoga. How cetasikas are associated with cittas - sahagata. How cetasikas function as associates of a citta. HISTORY OF THERAVADA BUDDHISM Definition of Dhamma as found in Theravada. Different viewpoints regarding Dhamma. The origin of Buddhist culture. Ancient as found in India and elsewhere. Practice of Buddhist culture in daily life as found in different lands. Buddhist ceremonies - cultural, moral and their spiritual significance. BASIC PRACTICES OF THERAVADA BUDDHA DHAMMA The significance of the 3 Ratanas, The three ways of paying homage. The highest attributes of the threefold refuge. The basic concepts that everyone should understand. What is wholesome, (Kusala), unwholesome, (Akusala) - Good and Bad, they are the actual qualities and knowledge. The ten meritorious and the ten de-meritorious actions form one’s conduct, thus making life upward-moving or downward-moving the mental development. The threefold basic principle : Dana, Sila, Bhavana and Sila, Samadhi, Panya The ten perfections - Paramis Understanding the significance of kamma and its result in life The common pali sutta chanting and elaboration of these chanting. PRACTICE OF MEDITATION Four sublime states - Brahma Viharas - Metta, Karuna, Mudita, Uppekkha How to radiate and how they differ from each other. Benefits of meditation in Theravada Buddhism Samatha and Vipassana Meditation. Meditation and its 40 subjects. LIFE OF BUDDHA Buddha’s birth and early life Various early life events - Mahabhinikkhamana Buddhas’ struggle for awakenment - 6 years of penance The basic fallacies of self mortification and sensual indulgence. The struggle for Enlightenment - Bodhi a detailed study Setting in motion the Wheel of Truth - Dhammacakkappavattana The spreading of the Dhamma - Establishment of Sangha Formation of the holy order of Nuns - Bhikkhunis The Great Demise - Mahaparinirvana. PALI LANGUAGE AND LITERATURE To learn pali canonical language Pali Grammar Pali language history Pali literature Pali works Sutta Piμaka (Five nik±yas, or collections) 1. D2gha-nik±ya [34 suttas; 3 vaggas, or chapters (each a book)] (1) S2lakkhandavagga-p±1⁄4i (13 suttas) (2) Mah±vagga-p±1⁄4i (10 suttas) (3) P±μikavagga-p±1⁄4i (11 suttas) 2. Majjhima-nik±ya [152 suttas;15 vaggas; divided in 3 books, 5 vaggas each, known as paoo±sa (‘fifty’)] (1) M3lapaoo±ssa-p±1⁄4i (the ‘root’ fifty) 1. M3lapariy±yavagga (10 suttas) 2. S2han±davagga (10 suttas) 3. Tatiyavagga (10 suttas) 4. Mah±yamakavagga (10 suttas) 5. C31⁄4ayamakavagga (10 suttas) (2) Majjhimapaoo±sa-p±1⁄4i (the ‘middle’ fifty) 6. Gahapati-vagga (10 suttas) 7. Bhikkhu-vagga (10 suttas) 8. Paribb±jaka-vagga (10 suttas) 9. R±ja-vagga (10 suttas) 10. Br±hmana-vagga (10 suttas) (3) Uparipaoo±sa-p±1⁄4i (means ‘more than fifty’) 11. Devadaha-vagga (10 suttas) 12. Anupada-vagga (10 suttas) 13. Suññata-vagga (10 suttas) 14. Vibhaaga-vagga (12 suttas) 15. Sa1⁄4±yatana-vagga (10 suttas)
Where is Thupten Jinpa to translate this very profound teaching? Unfortunately this translator must be a very good scholar, but from his translation one can feel he is not a practitioner and lacking realization of the materials he is translating. Cuz it lacks the cellular resonance in the listener!
Aint avalokeshwara the kannonji in Japan the same Guangui in Mandarin? Aint he the same kannan krishna ? It refers again to myanmar mayans since it was of lord maaayon ? Be it mayon mountain. In a way both Hinduism and Buddhism shared common gods in a different name. Hanuman is the monkey king in an another culture. Manu is noah or adam is enki. Great trib is end of kali yuga. They all said the same in a unique way. When they try to tame it under a name or identity, it then is never truth. All then became manipulation force control and fear. Not of positive nor of love and true compassion. Religious truths may vary but universal truth in essence does not change. Its the water and life my friend. We often failed to see our own inside the dark deep state realities. We are never free but maya. We claim to be free but never free from something. Humans are simply ego heads. What we been told is big fat lies. Truth is labelled as someone's personal or a group's their own validation. The real truth is whatever we 'know' is a lie , maya, or temporary.
India owes so much to our Tibetan brothers for preserving ancient Indian thought! 🙏🙏
so you want them to thank you for something that they gave you hmmm.
Brother there’s no India here…!!! You didn’t get the core. Listen to them again ❤
@@jainpk662 Tibetans had translated lot of buddhist works in Tibetan language at the time of destruction of Nalanda. Lot of those have lately been translated back into Sanskrit. If it were not for them we would have lost great thoughts of leading buddhist philosophers. His Holiness Dalai Lama is repeatedly referring to that ancient Indian thought.
Shut up shithead. Don't rant about India everywhere. This sounds so condescending ffs, he's not preserving YOUR culture, he is preserving his culture. India doesn't own Buddhism, just because some Buddhists were born inside the political borders of present-day India, it doesn't make those thinkers yours. They are of "Buddhism" and Dalai lama is a Buddhist. You can fuck off with your tiny brain. People like you, ironically, spoil the name of India.
@@senpaixd1346 😂
When we prayed with the Dalai Lama yesterday, I was alone in my livingroom,
yet I felt the pressure of other beings.
my empty living room felt crowded.
This is very powerful stuff. I only wish I could understand what's being said better.
I will continue to listen.
22:14 On the Two Natures of Religion 29:44 - Sautrāntika 23:18 - Vaibhāṣika 30:28 Two Sub Schools of Sautrāntika 31:30 - Cittamātra / Yogācāra Mind Only 34:30 Doctrine of the Cittamātra 38:31 -Cittamātra on External Existence 39:31 - Madhyamaka 41:29 - The Strands Within the Madhyamaka School 42:48 - Nāgārjuna’s Position 44:55 - The Differences Between Lower Tenets 49:35 - Parts and Wholes (Mereology) 52:10 - No-self and Emotion 1:07:20 Nāgārjuna and the Quantum 1:17:23 - Chapter 24 1:21:27 - Nāgārjuna’s Response to the Verses 1-6 1:30:17 Attachment Attachment 1:36:58 - Emptiness 1:47:55 How is Nagarjuna Different from Cittamatra? 1:51:58 The Purpose of Emptiness for Cittamatra 1:58:40 Verse’s 8 and 9 2:05:31 - More precise on Emptiness and Verses 2:23:20 - The Superiority of Madhyamaka for Explaining Cause and Effect 2:29:51 Verse 17 Conceptual Thought and Direct Perceptions 2:36:06 Gross and Subtle Impermanence
Hey, great work. I am about to set a time for Q&A sessions but you share time for whole teaching...👍👍👍
Thank you so much HH Dalai Lama - a living Buddha ! Long live ! 💐💐💐🙏🙏🙏🙏🙏🙏🙏 ❤️ 💐💐💐🇲🇳
The Buddha based his teachings on a frank assessment of our plight as humans: there is unsatisfactoriness and suffering in the world. No one can argue this fact. Dukkha lurks behind even the highest forms of worldly pleasure and joy, for, sooner or later, as surely as night follows day, that happiness must come to an end. Were the Buddha’s teachings to stop there, we might indeed regard them as pessimistic and life as utterly hopeless. But, like a doctor who prescribes a remedy for an illness, the Buddha offers both a hope (the third Noble Truth) and a cure (the fourth). The Buddha’s teachings thus give cause for unparalleled optimism and joy. The teachings offer as their reward the noblest, truest kind of happiness, and give profound value and meaning to an otherwise grim existence. One modern teacher summed it up well:
“Buddhism is the serious pursuit of happiness.”
Theravada Comes West
Until the late 19th century, the teachings of Theravada were little known outside of southern Asia, where they had flourished for some two and one-half millennia. In the past century, however, the West has begun to take notice of Theravada’s unique spiritual legacy in its teachings of Awakening. In recent decades this interest has swelled, with the monastic Sangha from various schools within Theravada establishing dozens of monasteries across Europe and North America. Increasing numbers of lay meditation centers, founded and operated independently of
the monastic Sangha, strain to meet the demands of lay men and women - Buddhist and otherwise - seeking to learn selected aspects of the Buddha’s teachings.
The turn of the 21st century presents both opportunities and dangers for Theravada in the West: Will the Buddha’s teachings be patiently studied and put into practice, and allowed toestablish deep roots in Western soil, for the benefit of many generations to come? Will the current popular Western climate of “openness” and cross-fertilization between spiritual traditions lead to the emergence of a strong new form of Buddhist practice unique to the modern era, or will it simply lead to confusion and the dilution of these priceless teachings? These are open questions; only time will tell.
Spiritual teachings of every description inundate the media and the marketplace today. Many of today’s popular spiritual teachings borrow liberally from the Buddha, though only rarely do they place the Buddha’s words in their true context. Earnest seekers of truth are therefore often faced with the unsavory task of wading through fragmentary teachings of dubious accuracy.
How are we to make sense of it all?
Fortunately the Buddha left us with some simple guidelines to help us navigate through this bewildering flood. Whenever you find yourself questioning the authenticity of a particular teaching, heed well the Buddha’s advice to his stepmother:
[The teachings that promote] the qualities of which you may know, ‘These qualities lead to passion, not to dispassion; to being fettered, not to being unfettered; to accumulating, not to shedding; to self-aggrandizement, not to modesty; to discontent, not to contentment; to entanglement, not to seclusion; to laziness, not to aroused persistence; to being burdensome, not to being unburdensome’: You may categorically hold, ‘This is not the Dhamma, this is not the Vinaya, this is not the Teacher’s instruction.’ [As for the teachings that promote] the qualities of
which you may know, ‘These qualities lead to dispassion, not to passion; to being unfettered, not to being fettered; to shedding, not to accumulating; to modesty, not to self-aggrandizement; to contentment,not to discontent; to seclusion, not to entanglement; to aroused persistence, not to laziness; to being unburdensome, not to being burdensome’: You may categorically hold, ‘This is the Dhamma, this is the Vinaya, this is the Teacher’s instruction.’
- AN 8.53
The truest test of these teachings, of course, is whether they yield the
promised results in the crucible of your own heart.
The Buddha presents the challenge; the rest is up to you.
END
NAM MO SHAKYAMUNI BUDDHA.( 3
TIMES ).
RESEARCH THEREVADA RELIGION BY BACH LIEN HOA.( TAM THANH
).MHDT.30/3/2012.
10 Life Lessons From Buddha (Buddhism)
Bhagawan Buddha says ‘There is little dust in the eyes of people, remove that ignorance, they will walk on the path of Dhamma. Being learned and skillful in craft, Disciplined in morals and well cultivated, Being gifted with words of wisdom, Each is a great blessing - Mangala Sutta
To share the genuine Theravada Buddhism with the people of the world.
To Study, teach and practice Theravada Buddhism as found in Pali Tipitaka containing the original teachings of the Buddha.
I have found most all of his holinesses Indian siddhas homes. They are all prayed to by locals of the area. They are Atisa, Tilopa, Naropa, Virupa, Avalokiteshwara, Buddha Amitabh, Niguma, Sukhasiddhi, Maitripada and many many more.
Long live His Holiness ❤️❤️
Long Live His Holiness The 14th Dalai Lama ❤
2:06:00 The investigation into the existence of things & the two extremes of nihilism and eternalism.
2:54:20
Bravo! Beautiful! Homages! 🎬🎬🎬 JAR
Om Mani Padme Hum ❤
Om Tara Tuttare Ture Soha
Thanks om ah hum
Concentration (samadhi)
Having gained a foothold in the purification of one’s outward behavior through the practice of sila, the essential groundwork has been laid for delving into the most subtle and transformative aspect of the path: meditation and the development of samadhi, or concentration. This is spelled out in detail in the final three path factors: right effort, by which one learns how to favor skillful qualities of mind over unskillful ones; right mindfulness, by which one learns to keep one’s attention continually grounded in the present moment of experience; and right concentration, by which one learns to immerse the mind so thoroughly and unwaveringly in its meditation object that it enters jhana, a series of progressively deeper states of mental and physical tranquillity.
Right mindfulness and right concentration are developed in tandem through satipatthana (”frames of reference” or “foundations of mindfulness”), a systematic approach to meditation practice that embraces a wide range of skills and techniques. Of these practices, mindfulness of the body (especially mindfulness of breathing) is particularly effective at bringing into balance the twin qualities of tranquillity (samatha) and insight (vipassana), or clear-seeing. Through persistent practice, the meditator becomes more adept at bringing the combined powers of samatha-vipassana to bear in an exploration of the fundamental nature of mind and bodyAs the meditator masters the ability to frame his immediate experience in terms of anicca (inconstancy), dukkha, and anatta (not-self), even the subtlest manifestations of these three characteristics of experience are brought into exquisitely sharp focus.
At the same time, the root cause of dukkha - craving - is relentlessly exposed to the light of awareness. Eventually craving is left with no place to hide, the entire karmic process that fabricates dukkha unravels, the eightfold path reaches its noble climax, and the meditator gains, at long last, his or her first unmistakable glimpse of the Unconditioned Nibbana the Eternal Bliss.
Awakening
This first awakenment experience, known as stream-entry (sotapatti), is the first of four progressive stages of Awakening, each of which entails the irreversible shedding or weakening of several fetters (samyojana), the manifestations of ignorance that bind a person to the cycle of birth and death.
Stream-entry marks an unprecedented and radical turning point both in the practitioner’s current life and in the entirety of his or her long journey in samsara. For it is at this point that any lingering doubts about the truth of the Buddha’s teachings disappear; it is at this point that any belief in the purifying efficacy of rites and rituals evaporates; and it is at this point that the long-cherished notion of an abiding personal “self” falls away. The stream-enterer is said to be assured of no more than seven future rebirths (all of them favorable) before eventually attaining full Awakening.
But full Awakening is still a long way off. As the practitioner presses on with renewed diligence, he or she passes through two more significant landmarks:
once-returning (sakadagati), which is accompanied by the weakening of I the fetters of sensual desire and ill-will, and non-returning (agati), in which these two fetters are uprooted altogether.
The final stage of Awakening - arahatta - occurs when even the most refined and subtle levels of craving and conceit are irrevocably extinguished.
At this point the practitioner - now an arahant, or “worthy one” - arrives at the end-point of the Buddha’s teaching. With ignorance, suffering, stress, and rebirth having all come to their end, the arahant at last can utter the victory cry first proclaimed by the Buddha upon his Awakening:
“Birth is ended, the holy life fulfilled, the task done! There is nothing further for the sake of this world.”
- MN 36
The arahant lives out the remainder of his or her life inwardly enjoying the bliss of Nibbana, secure at last from the possibility of any future rebirth. When the arahant’s aeons-long trail of past kamma eventually unwinds to its end, the arahant dies and he or she enters into parinibbana - total Unbinding. Although language utterly fails at describing this extraordinary event, the Buddha likened it to what happens when a fire finally burns up all its fuel.
“The serious pursuit of happiness” Buddhism is sometimes naïvely criticized as a “negative” or “pessimistic” religion and philosophy. Surely life is not all misery and disappointment: it offers many kinds of happiness and sublime joy. Why then this dreary Buddhist obsession with unsatisfactoriness and suffering?
제가 지금 살고있는 집은요 저에게 생명의 기상을 일으키는 집입니다. 왜냐면은요 창문을 열면은 많은 높은 빌딩들이 남산의 탑이
우뚝 솟은 아래에 굴복되어 엎드려 있는 꼴이여서 저는 그 멋진 남산이 탑을 이고 정면에서 마치 저와 맞장 뜨자고 하는것 같아요
이전에 살던 집도 오래된 집이었지만 그집 아래에 많은 집들이 펼쳐져 있었네요 마치 제가 옥상에 올라가 서면 그 집들은 수많은 대중같았어요
그냥 살다보면 그렇다는걸 알았어요 저는 지금 사는 집이 너무 행복하고 편안하고 좋습니다. ㅎ
Đức Đạt Lai Lạt Ma chia sẻ về kinh nghiệm tu tập và sự hiểu biết của mình về triết học Phật giáo, đặc biệt là về khái niệm "Tánh Không" (Shunyata).
Ngài nhấn mạnh tầm quan trọng của việc sử dụng trí tuệ để phân tích và hiểu sâu về bản chất của sự vật, thay vì chỉ dựa vào niềm tin mù quáng.
Triết lý về Tánh Không
Ngài giải thích rằng các phiền não như giận dữ, tham lam, chấp ngã... đều bắt nguồn từ sự hiểu biết sai lầm về bản chất của sự vật.
Khi hiểu sâu về Tánh Không, nghĩa là sự vật không có tự tính độc lập, thì các phiền não sẽ giảm đi đáng kể.
Ngài chia sẻ về kinh nghiệm cá nhân trong việc áp dụng triết lý này để giảm bớt các cảm xúc tiêu cực.
Các trường phái triết học Phật giáo
Ngài đề cập đến các trường phái triết học Phật giáo như Duy Thức (Cittamatra), Trung Quán (Madhyamaka) và các quan điểm khác về vấn đề Tánh Không.
Ngài nêu ra những điểm khác biệt giữa các trường phái và chia sẻ về cách tiếp cận của mình trong việc giảng dạy triết lý này.
Ý nghĩa của Tánh Không
Ngài giải thích rằng theo Phật giáo, sự vật không có tự tính độc lập mà chỉ tồn tại một cách tương đối, phụ thuộc vào các yếu tố khác.
Ngài liên hệ quan điểm này với các phát hiện của khoa học hiện đại, đặc biệt là lĩnh vực vật lý lượng tử.
Ngài nhấn mạnh tầm quan trọng của việc hiểu sâu về Tánh Không trong việc giảm thiểu các phiền não và xây dựng một xã hội tốt đẹp hơn.
Vai trò của giáo dục
Ngài chia sẻ về tầm quan trọng của việc đưa triết lý Phật giáo, đặc biệt là về Tánh Không, vào hệ thống giáo dục một cách có hệ thống và hiệu quả.
Ngài nhấn mạnh rằng giáo dục không chỉ nên tập trung vào kiến thức khoa học kỹ thuật mà còn phải chú trọng đến các giá trị nhân văn và tâm linh.
Ngài tóm lược lại các ý chính về Tánh Không và vai trò của nó trong việc giảm thiểu các phiền não.
Ngài khuyến khích mọi người, đặc biệt là các nhà khoa học và nhà giáo dục, nghiên cứu và ứng dụng triết lý này vào cuộc sống để tạo ra một thế giới tốt đẹp hơn.
Qua bài thảo luận, Đức Đạt Lai Lạt Ma đã chia sẻ sâu sắc về triết lý Phật giáo, đặc biệt là về khái niệm Tánh Không, và nhấn mạnh tầm quan trọng của việc hiểu biết và ứng dụng nó trong cuộc sống hàng ngày cũng như trong lĩnh vực giáo dục.
🙏🏻🙏🏻🙏🏻🙏🏻
Is best if you have subtitles pls 🙏
❤️ 🙏 🙏 🙏
Emptiness is possibility, the creative, the diverse, holy host servants made into a temporal, therefore most powerful, force for the way called love and it supports change which can be seen as the evolution into more heavens. Who paints emptiness as bad? "Nothing lasts forever" is truth and freedom. Absolutes are sailboats that can turn into jail.
🌷🌷🌷🌺🌺🌺🌸🌸🌸🙏🏻🙏🏻🙏🏻
VINAYA PITAKA - BUDDHIST ETHICS
Introduction to Vinaya both as Theory and Practice
Study of the various parts of the Vinaya as rules of Moral Discipline Vinaya as “The Life blood of Dhamma”
Importance of disciplined conduct in Theravada.
The background stories of Vinaya rules reveal their spiritual importance.
The practical Handbook called Patimokkha as the essential core of the monastic discipline.
Violation of monastic conduct in the form of the seven ‘Offences - apattis’
A general review of the concept of Sikkhapada - Vinaya discipline and apattis their violations.
SUTTA PITAKA - BUDDHIST PHILOSOPHY
Sutta pitaka uses conventional languages to enunciate and practice the Dhamma as distinct from Abhidhamma’s non-conventional, paramattha ultimate terms.
Introduction to the Suttanata Pitaka and how it differs from the Vinaya and Abhidhamma Pitakas.
Dhammacakkapavatana Sutta - Basic teaching of the Buddha on four Noble Truths.
Topics of Dhammacakkappavattana sutta.
The two extremes.
The Middle Path was distinct from the two extremes.
The Three phases and twelve ways of the Wheel of truth Sutta.
Digha, Majjhima, Kuddaka, Anguttara, Samyutta Nikayas-study of selected suttas
ABHIDHAMMA PITAKA- BUDDHIST PSYCHOLOGY
Introduction to the Abhidhamma Pitaka and how it is distinct from Vinaya and Sutta Pitakas. The distinction between pannatti (conventional) and paramattha (ultimate) dhammas. The various categories of analysis of paramattha Citta, consciousness analyzed into 89 or 121 states Cetasikas constitute mental factors of consciousness. What is cetasika. The four characteristics of cetasika as it functions as an associate of citta. What is the nature of Citta (interpretation). How to associate citta and cetasika dhammas - sampayoga. How cetasikas are associated with cittas - sahagata. How cetasikas function as associates of a citta.
HISTORY OF THERAVADA BUDDHISM
Definition of Dhamma as found in Theravada.
Different viewpoints regarding Dhamma.
The origin of Buddhist culture.
Ancient as found in India and elsewhere.
Practice of Buddhist culture in daily life as found in different lands.
Buddhist ceremonies - cultural, moral and their spiritual significance.
BASIC PRACTICES OF THERAVADA BUDDHA DHAMMA
The significance of the 3 Ratanas, The three ways of paying homage.
The highest attributes of the threefold refuge.
The basic concepts that everyone should understand. What is wholesome, (Kusala), unwholesome, (Akusala) - Good and Bad, they are the actual qualities and knowledge.
The ten meritorious and the ten de-meritorious actions form one’s conduct, thus making life upward-moving or downward-moving the mental development.
The threefold basic principle : Dana, Sila, Bhavana and Sila, Samadhi, Panya
The ten perfections - Paramis
Understanding the significance of kamma and its result in life
The common pali sutta chanting and elaboration of these chanting.
PRACTICE OF MEDITATION
Four sublime states - Brahma Viharas - Metta, Karuna, Mudita, Uppekkha
How to radiate and how they differ from each other.
Benefits of meditation in Theravada Buddhism
Samatha and Vipassana Meditation.
Meditation and its 40 subjects.
LIFE OF BUDDHA
Buddha’s birth and early life
Various early life events - Mahabhinikkhamana Buddhas’ struggle for awakenment - 6 years of penance
The basic fallacies of self mortification and sensual indulgence.
The struggle for Enlightenment - Bodhi a detailed study
Setting in motion the Wheel of Truth - Dhammacakkappavattana
The spreading of the Dhamma - Establishment of Sangha
Formation of the holy order of Nuns - Bhikkhunis
The Great Demise - Mahaparinirvana.
PALI LANGUAGE AND LITERATURE
To learn pali canonical language
Pali Grammar
Pali language history
Pali literature
Pali works
Sutta Piμaka
(Five nik±yas, or collections)
1. D2gha-nik±ya [34 suttas; 3 vaggas, or chapters (each a book)]
(1) S2lakkhandavagga-p±1⁄4i (13 suttas)
(2) Mah±vagga-p±1⁄4i (10 suttas)
(3) P±μikavagga-p±1⁄4i (11 suttas)
2. Majjhima-nik±ya [152 suttas;15 vaggas; divided in 3 books,
5 vaggas each, known as paoo±sa (‘fifty’)]
(1) M3lapaoo±ssa-p±1⁄4i (the ‘root’ fifty)
1. M3lapariy±yavagga (10 suttas)
2. S2han±davagga (10 suttas)
3. Tatiyavagga (10 suttas)
4. Mah±yamakavagga (10 suttas)
5. C31⁄4ayamakavagga (10 suttas)
(2) Majjhimapaoo±sa-p±1⁄4i (the ‘middle’ fifty)
6. Gahapati-vagga (10 suttas)
7. Bhikkhu-vagga (10 suttas)
8. Paribb±jaka-vagga (10 suttas)
9. R±ja-vagga (10 suttas)
10. Br±hmana-vagga (10 suttas)
(3) Uparipaoo±sa-p±1⁄4i (means ‘more than fifty’)
11. Devadaha-vagga (10 suttas)
12. Anupada-vagga (10 suttas)
13. Suññata-vagga (10 suttas)
14. Vibhaaga-vagga (12 suttas)
15. Sa1⁄4±yatana-vagga (10 suttas)
Chakstal 🙏🙏🙏
thank u for the wisdom
Nagaarnun phi.osophy equa, to theory of relativity
In, existence do any concepts or comments make sense? Have a peaceful day.
1:32:54
Where is Thupten Jinpa to translate this very profound teaching? Unfortunately this translator must be a very good scholar, but from his translation one can feel he is not a practitioner and lacking realization of the materials he is translating. Cuz it lacks the cellular resonance in the listener!
I disagree, this translator does an excellent job conveying the essence of Tibetan Buddhism. ❤
Aint avalokeshwara the kannonji in Japan the same Guangui in Mandarin? Aint he the same kannan krishna ? It refers again to myanmar mayans since it was of lord maaayon ? Be it mayon mountain. In a way both Hinduism and Buddhism shared common gods in a different name. Hanuman is the monkey king in an another culture. Manu is noah or adam is enki. Great trib is end of kali yuga. They all said the same in a unique way. When they try to tame it under a name or identity, it then is never truth. All then became manipulation force control and fear. Not of positive nor of love and true compassion. Religious truths may vary but universal truth in essence does not change. Its the water and life my friend. We often failed to see our own inside the dark deep state realities. We are never free but maya. We claim to be free but never free from something. Humans are simply ego heads. What we been told is big fat lies. Truth is labelled as someone's personal or a group's their own validation. The real truth is whatever we 'know' is a lie , maya, or temporary.
큰일 났네요 이제 계속 도와 달라고 전화 오네요 돈은 좋은거지만 저 이러다가 제 인생 완전 노동판 인생으로 끝나버릴수도 있겠어요
아니면 여지없이 털어버려야하나 음 음 .....
Wisdom the future on sports is on the news😋
🙏🙏🙏