Discovery of Metteyya the Awakened One with Awareness Universe(FOAINDMAOAU)
From Kushinara Nibbana Bhumi Pagoda in
 116 CLASSICAL LANGUAGES in BUDDHA'S own Words through http://sarvajan.ambedkar.orgat White Home 668, 5A main Road, 8th Cross, HAL 3rd Stage, Punya Bhumi Bengaluru- Magadhi Karnataka State -PRABUDDHA BHARAT
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LESSON 3480 Tue 20 Oct 2020 Free Online Research and Practice University for Discovery of Awakened One with Awareness Universe (DAOAU) For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal. at KUSHINARA NIBBANA BHUMI PAGODA-is a 18 feet Dia All White Pagoda with a table or, but be sure to having above head level based on the usual use of the room. in 116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka in Buddha’s own words and Important Places like Lumbini, Bodh gaya,Saranath, Kushinara, Etc., in 3D 360 degree circle vision akin to Circarama When you are in Bengaluru you are most welcome to visit Kushinara Nibbana Bhumi Pagoda At WHITE HOME 668, 5A main Road, 8th Cross, HAL III Stage, Prabuddha Bharat Puniya Bhumi Bengaluru Magadhi Karnataka State PRABUDDHA BHARAT May you, your family members and all sentient and non sentient beings be ever happy, well and secure! May all live for 150 years with NAD pills to be available in 2020 at a price of a cup of coffee according to research doctors at Sydney! May all have calm, quiet, alert and attentive and have equanimity mind with a clear understanding that everything is changing! Suttas word by word Anattalakkhana Sutta 10 Famous Buddha Statues — The characteristic of no-Self —in 29) Classical English, Roman,08) Classical Afrikaans– Klassieke Afrikaans 09) Classical Albanian-Shqiptare klasike, 10) Classical Amharic-አንጋፋዊ አማርኛ, 11) Classical Arabic-اللغة العربية الفصحى 12) Classical Armenian-դասական հայերեն, 13) Classical Azerbaijani- Klassik Azərbaycan,14) Classical Basque- Euskal klasikoa, 15) Classical Belarusian-Класічная беларуская, 16) Classical Bengali-ক্লাসিক্যাল বাংলা, 17) Classical Bosnian-Klasični bosanski, 18) Classical Bulgaria- Класически българск,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 2:32 am

LESSON 3480 Tue 20 Oct  2020



Free Online Research and Practice University


for


Discovery of  Awakened One with Awareness Universe (DAOAU) 

For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.

at

KUSHINARA NIBBANA BHUMI PAGODA-is a 18 feet Dia All White Pagoda with a table or, but be sure to having above head level based on the usual use of the room.

in 116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka in
Buddha’s own words and Important Places like Lumbini, Bodh
gaya,Saranath, Kushinara, Etc., in 3D 360 degree circle vision akin to
Circarama




When
you are in Bengaluru you are most welcome to visit Kushinara Nibbana Bhumi Pagoda 



At

WHITE HOME


668, 5A main Road, 8th Cross, HAL III Stage,


Prabuddha Bharat Puniya Bhumi Bengaluru

Magadhi Karnataka State

PRABUDDHA BHARAT

May you, your family members and all sentient and non sentient beings be ever happy, well and secure!

May all live for 150 years
with NAD pills to be available in 2020 at a price of a cup of coffee
according to research doctors at Sydney!

May all have calm, quiet, alert and attentive and have equanimity mind with a clear understanding that everything is changing!





Suttas word by word



Anattalakkhana Sutta
10 Famous Buddha Statues


— The characteristic of no-Self —in 29) Classical English, Roman,08) Classical Afrikaans– Klassieke Afrikaans
09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,

13) Classical Azerbaijani- Klassik Azərbaycan,14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical  Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,



08) Classical Afrikaans– Klassieke Afrikaans,Ontdekking van Awakened One with Awareness Universe (DAOAU)

SN 22.59 (S iii 66)
Anattalakkhana Sutta
- Die kenmerk van geen-self -
[anattā · lakkhaṇa]

In hierdie baie bekende sutta lê die Boeddha vir die eerste keer sy onderrig oor anatta uit.
By
een geleentheid het die Bhagavā in Bārāṇasi in die Deer Grove in
Isipatana gebly. Daar het hy die groep van vyf bhikkhus toegespreek:
- Bhikkhus.
- Bhadante, antwoord die bhikkhus. Die Bhagavā het gesê:
-
Rūpa, bhikkhus, is anatta. En as hierdie rûpa atta, bhikkhus was, sou
hierdie rûpa hom nie verlig nie, en van rûpa kon gesê word: ‘Laat my
rûpa so wees, laat my rûpa nie so wees nie.’ Maar dit is omdat rûpa
anatta is wat rûpa hom toelaat om te verswak, en dat dit nie van rûpa
gesê kan word nie: ‘Laat my rûpa so wees, laat my rûpa nie so wees nie.’

Vedanā,
bhikkhus, is anatta. En as hierdie vedanā atta, bhikkhus, sou hierdie
vedanā hom nie verleent nie, en van vedanā kon gesê word: ‘Laat my
vedana so wees, laat my vedanā nie so wees nie.’ Maar omdat vedanā ‘n
anatta is, leen vedanā hom tot ongemak, en kan dit nie van vedanā gesê
word nie: ‘Laat my vedanā so wees, laat my vedanā nie so wees nie.’

Saññā,
bhikkhus, is anatta. En as hierdie saññā atta, bhikkhus was, sou
hierdie saññā hom nie verlig nie, en van saññā kon gesê word: ‘Laat my
saññā so wees, laat my saññā nie so wees nie.’ Maar dit is omdat saññā
‘n anatta is wat saññā hom verlig en dat dit nie van saññā gesê kan word
nie: ‘Laat my saññā so wees, laat my saññā nie so wees nie.’

Saṅkhāras,
bhikkhus, is anatta. En as hierdie saṅkhāras atta, bhikkhus was, sou
hierdie saṅkhāras hulle nie verleen nie, en van saṅkhāras kon daar gesê
word: ‘Laat my saṅkhāras so wees, laat my saṅkhāras nie so wees nie.’
Maar dit is omdat saṅkhāras ‘n anatta is wat saṅkhāras hulself verlig,
en dat dit nie van saṅkhāras gesê kan word nie: ‘Laat my saṅkhāras so
wees, laat my saṅkhāras nie so wees nie.’

Viññāṇa, bhikkhus, is
anatta. En as hierdie viññāṇa atta, bhikkhus was, sou hierdie viññāṇa
hom nie verlig nie, en daar kon van viññāṇa gesê word: ‘Laat my viññāṇa
so wees, laat my viññāṇa nie so wees nie.’ Maar dit is omdat viññāṇa ‘n
anatta is wat viññā la hom toelaat om te verswak, en dat dit nie van
viññāṇa gesê kan word nie: ‘Laat my viññāṇa so wees, laat my viññāṇa nie
so wees nie.’

Wat dink u hiervan, bhikkhus: is Rūpa permanent of anicca?
tydelik
- Anicca, Bhanthdhe

- En wat anicca is, is dit dukkha of sukha? {1}

- Dukkha, Bhante.

-
En dit wat anicca, dukkha, van nature onderhewig is aan verandering, is
dit gepas om dit te beskou as: ‘Dit is myne. Ek is dit. Dit is my atta?

- Nee, Bhante.

- Is Vedanā permanent of anicca?

- Anicca, Bhante.

- En dit wat anicca is, is dit dukkha of sukha?
- Dukkha, Bhante.
-
En dit wat anicca, dukkha, van nature onderhewig is aan verandering, is
dit gepas om dit te beskou as: ‘Dit is myne. Ek is dit. Dit is my atta?

- Nee, Bhante.
- Is Saññā permanent of anicca?
- Anicca, Bhante.
- En dit wat anicca is, is dit dukkha of sukha?
- Dukkha, Bhante.
-
En dit wat anicca, dukkha, van nature onderhewig is aan verandering, is
dit gepas om dit te beskou as: ‘Dit is myne. Ek is dit. Dit is my atta?

- Nee, Bhante.
- Is Saṅkhāras permanent of anicca?
- Anicca, Bhante.
- En dit wat anicca is, is dit dukkha of sukha?
-
En wat anicca, dukkha, van nature onderhewig is aan verandering, is dit
gepas om dit te beskou as: ‘Dit is myne. Ek is dit. Dit is my atta? ‘
- Nee, Bhante.
- Is Viññāṇa permanent of anicca?
- Anicca, Bhante.
- En dit wat anicca is, is dit dukkha of sukha?
- Dukkha, Bhante.
-
En wat anicca, dukkha, van nature onderhewig is aan verandering, is dit
gepas om dit te beskou as: ‘Dit is myne. Ek is dit. Dit is my atta? ‘
- Nee, Bhante.
-
Daarom, bhikkhus, ongeag die rûpa, hetsy dit die verlede, die toekoms
of die hede is, intern of ekstern, grof of subtiel, minderwaardig of
verhewe, ver of naby, enige rûpa moet op hierdie manier yathā · bhūtaṃ
met behoorlike paññā gesien word: Dit is nie myne nie, ek is nie dit
nie, dit is nie my atta nie. ‘

Wat ook al vedanā, of dit nou
verby, in die toekoms of in die hede is, intern of ekstern, grof of
subtiel, minderwaardig of verhewe, ver of naby, elke vedanā is te sien
op hierdie manier yathā · bhūtaṃ met die regte paññā: ‘Dit is nie myne
nie Ek is dit nie, dit is nie my atta nie. ‘

Wat ook al saññā, of
dit nou die verlede, die toekoms of die hede is, intern of ekstern,
grof of subtiel, minderwaardig of verhewe, ver of naby, enige saññā is
op hierdie manier yathā · bhūtaṃ met behoorlike paññā te sien: ‘Dit is
nie myne nie, Ek is dit nie, dit is nie my atta nie. ‘

Wat ook al
die saṅkhāras is, of dit nou verby, in die toekoms of in die hede is,
intern of ekstern, grof of subtiel, minderwaardig of verhewe, ver of
naby, enige saṅkhāras kan gesien word op hierdie manier yathā · bhūtaṃ
met behoorlike paññā: ‘Dit is nie myne nie, Ek is dit nie, dit is nie my
atta nie. ‘

Wat ook al viññāṇa, hetsy in die verlede, in die
toekoms, of in die huidige, interne of eksterne, growwe of subtiele,
minderwaardige of verhewe, ver of naby, enige viññāṇa is te sien op
hierdie manier: Ek is dit nie, dit is nie my atta nie. ‘So
gesien, is ‘n verligte edele dissipel teleurgesteld met Raba, ontevrede
met pyn, teleurgesteld met die dood, teleurgesteld met chakras en
teleurgesteld met Via.
Teleurgesteld raak hy emosioneel. Deur depressie is hy verlig. Met bevryding isa: ‘bevry.’ Hy
verstaan: ‘Geboorte is verby, die Brahmaanlewe word geleef, wat gedoen
moet word, word gedoen, daar is niks anders vir hierdie bestaan nie.’

Dit is wat Bhagwar gesê het. Die groep van vyf monnike wat verheug was, was verheug oor sy woorde.

Toe hierdie openbaring gegee is, is die sitades van die groep van vyf monnike, sonder om vas te hou, van die dood bevry.


09) Classical Albanian-Shqiptare klasike,Zbulimi i Njërit të Zgjuar me Universin e Ndërgjegjësimit (DAOAU)

SN 22.59 (S iii 66)
Anattalakkhana Sutta
- Karakteristikë e jo-Vetë -
[anatt · lakkhaṇa]

Në këtë sutta shumë të famshme, Buda shpalos për herë të parë mësimet e tij mbi anatta.
Në një rast, Bhagavā po qëndronte në Bārāṇasi në Grove të Drerave në Isipatana. Atje, ai iu drejtua grupit prej pesë bhikkhus:
- Bhikkhus.
- Bhadante, u përgjigj bhikkhus. Bhagavā tha:
-
Rūpa, bhikkhus, është anatta. Dhe nëse kjo rūpa do të ishte atta,
bhikkhus, kjo rūpa nuk do të jepte veten për t’u çlodhur dhe mund të
[thuhej] për rūpa: ‘Le të jetë rūpa ime kështu, le të mos jetë rūpa ime
kështu.’ Por është për shkak se rūpa është anatta që rūpa jep hua për
t’u lehtësuar dhe se nuk mund të [thuhet] për rūpa: ‘Le të jetë r bepa
ime kështu, le të mos jetë rupa ime kështu.’

Vedanā, bhikkhus,
është anatta. Dhe nëse ky vedanā do të ishte atta, bhikkhus, ky vedanā
nuk do të jepte veten për t’u çlodhur dhe do të [mund të thuhej] për
vedan ‘:’ Le të jetë kështu vedanja ime, le të mos jetë kështu vedanja
ime. ‘ Por është për shkak se vedanā është anatta që vedanā jep veten
për t’u lehtësuar dhe se nuk mund të [thuhet] për vedanā: ‘Le të jetë
kështu vedanja ime, le të mos jetë kështu vedanja ime.’

Saññā,
bhikkhus, është anatta. Dhe nëse ky saññā do të ishte atta, bhikkhus, ky
saññā nuk do të jepte veten për t’u çlodhur dhe do të [mund të thuhej]
për saññā: ‘Le të jetë kështu sa my im, le të mos jetë kështu sa’. Por
është për shkak se saññā është anatta që jep veten për t’u lehtësuar dhe
se nuk mund të [thuhet] për saññā: ‘Le të jetë kështu saññā im, le të
mos jetë kështu sau im.’

Saṅkhāras, bhikkhus, janë anatta. Dhe
nëse këto sahara do të ishin atta, bhikkhus, këto sahara nuk do të
jepnin hua për t’u çlodhur dhe do të mund të [thuhej] për sahṅras: ‘Le
të jenë kështu saharat e mia, le të mos jenë sahajet e mia kështu.’ Por
është për shkak se saṅkṅras janë anatta që sahāras huazojnë veten e tyre
për t’u lehtësuar dhe se nuk mund të [thuhet] për sa :kāras: ‘Le të
jenë kështu sahahrat e mia, le të mos jenë saharat e mia kështu.’

Viññāṇa,
bhikkhus, është anatta. Dhe nëse kjo viññāṇa do të ishte atta,
bhikkhus, kjo viññāṇa nuk do të jepte veten për t’u lehtësuar dhe do të
[mund të thuhej] për viññāṇa: ‘Le të jetë kështu viça ime, le të mos
jetë kështu viça ime.’ Por është për shkak se viññāṇa është anatta që
viññāṇa jep veten për t’u lehtësuar dhe se nuk mund të [thuhet] për
viññāṇa: ‘Le të jetë kështu viça ime, le të mos jetë kështu viça ime.’

Çfarë mendoni për këtë, bhikkhus: a është Rūpa e përhershme apo anica?
i përkohshëm
- Anicca, Bhanthdhe

- Dhe ajo që është anicca, është dukkha apo sukha? {1}

- Dukkha, Bhante.

-
Dhe ajo që është anicca, dukkha, nga natyra që mund të ndryshojë, a
është e përshtatshme ta konsiderojmë si: ‘Kjo është e imja. Une jam ky
Kjo është atta ime? ‘

- Jo, Bhante.

- A është Vedanā i përhershëm apo anicca?

- Anicca, Bhante.

- Dhe ajo që është anicca, është dukkha apo sukha?
- Dukkha, Bhante.
-
Dhe ajo që është anicca, dukkha, nga natyra që mund të ndryshojë, a
është e përshtatshme ta konsiderojmë si: ‘Kjo është e imja. Une jam ky
Kjo është atta ime? ‘
- Jo, Bhante.
- A është Saññā i përhershëm apo anica?
- Anicca, Bhante.
- Dhe ajo që është anicca, është dukkha apo sukha?
- Dukkha, Bhante.
-
Dhe ajo që është anicca, dukkha, nga natyra që mund të ndryshojë, a
është e përshtatshme ta konsiderojmë si: ‘Kjo është e imja. Une jam ky
Kjo është atta ime? ‘
- Jo, Bhante.
- A janë Saṅkhāras të përhershme apo anica?
- Anicca, Bhante.
- Dhe ajo që është anicca, është dukkha apo sukha?
-
Dhe ajo që është anicca, dukkha, nga natyra që mund të ndryshojë, a
është e përshtatshme ta konsiderojmë si: ‘Kjo është e imja. Une jam ky
Kjo është atta ime? ‘
- Jo, Bhante.
- A është Viññāṇa e përhershme apo anica?
- Anicca, Bhante.
- Dhe ajo që është anicca, është dukkha apo sukha?
- Dukkha, Bhante.
-
Dhe ajo që është anicca, dukkha, nga natyra që mund të ndryshojë, a
është e përshtatshme ta konsiderojmë si: ‘Kjo është e imja. Une jam ky
Kjo është atta ime? ‘
- Jo, Bhante.
- Prandaj, bhikkhus, cilido
rūpa, qoftë i kaluar, i ardhshëm, apo i tanishëm, i brendshëm ose i
jashtëm, bruto ose delikat, inferior ose i ekzaltuar, larg apo afër, çdo
rūpa duhet të shihet yathā · bhūtaṃ me pa proper të duhur në këtë
mënyrë: ‘ Kjo nuk është e imja, unë nuk jam kjo, kjo nuk është e imja. ‘

Cilado
qoftë vedanā, qoftë e kaluara, e ardhmja, apo e tashmja, e brendshme
ose e jashtme, bruto ose delikate, inferiore ose e ekzaltuar, larg apo
afër, çdo vedanā duhet parë yathā · bhūtaṃ me pa proper të duhur në këtë
mënyrë: ‘Kjo nuk është e imja, Unë nuk jam kjo, kjo nuk është atta ime.

Cilado qoftë sa be, qoftë e kaluara, e ardhmja, apo e tashmja,
e brendshme ose e jashtme, bruto ose delikate, inferiore ose e
ekzaltuar, larg apo afër, çdo saññā duhet parë yathā · bhūtaṃ me paññā
të duhur në këtë mënyrë: ‘Kjo nuk është e imja, Unë nuk jam kjo, kjo nuk
është atta ime. ‘

Cilido sahṅras, qofshin ato të kaluara, të
ardhme, apo të tashme, të brendshme ose të jashtme, bruto ose delikate,
inferiore ose të lartësuara, larg apo afër, çdo sahara duhet të shihet
yathā · bhūtaṃ me pa proper të duhur në këtë mënyrë: ‘Kjo nuk është e
imja, Unë nuk jam kjo, kjo nuk është atta ime. ‘

Cilado viññāṇa,
qoftë e kaluara, e ardhmja, apo e tashmja, e brendshme apo e jashtme,
bruto ose delikate, inferiore ose e ekzaltuar, larg apo afër, çdo
viññāṇa duhet parë yathā · bhūtaṃ me paññā të duhur në këtë mënyrë: ‘Kjo
nuk është e imja, Unë nuk jam kjo, kjo nuk është atta ime. ‘Parë
në këtë mënyrë, një dishepull fisnik i ndriçuar zhgënjehet me Raba, i
pakënaqur me dhimbjen, i zhgënjyer me vdekjen, i zhgënjyer me chakrat
dhe i zhgënjyer me Via.
I zhgënjyer, ai bëhet emocional. Përmes depresionit, ai lirohet. Me çlirimin, isa: ‘e çliruar’. Ai e kupton: ‘Lindja ka mbaruar, jeta Brahmin jetohet, bëhet ajo që duhet të bëhet, nuk ka asgjë tjetër për këtë ekzistencë.’

Kjo është ajo që tha Bhagwar. Grupi prej pesë murgjve që ishin të kënaqur ishin të kënaqur nga fjalët e tij.

Kur u dha kjo zbulesë, kështjellat e grupit prej pesë murgjish, pa u ngjitur, u çliruan nga vdekja.
10) Classical Amharic-አንጋፋዊ አማርኛ,የነቃው ግኝት በግንዛቤ ዩኒቨርስ (DAOAU)

SN 22.59 (S iii 66)
አናታላክቻና ሱታ
- የራስ-ማንነት ባሕርይ -
[አናታላካሃ]

በዚህ በጣም ታዋቂ ሱታ ውስጥ ቡዳ ለመጀመሪያ ጊዜ በአንታታ ላይ ትምህርቱን ገለፀ ፡፡
ባጋቫ በአንድ ወቅት በኢሲፓታና በሚገኘው የአጋዘን ግሮቭ ውስጥ ባራዛṇ ውስጥ ቆየ ፡፡ እዚያም ለአምስት የቢችሁስ ቡድን ንግግር አደረገ ፡፡
- ብሂክሁስ ፡፡
- ብሃዳንቴ ፣ ብሕክሹስ መለሰ። ብሃጋቫ እንዲህ አለ
-
ሩፓ ፣ ቢኪሁስ አናታ ነው ፡፡ እናም ይህ ሩፓ ቢታከስ ቢሆን ኖሮ ይህ ራፕ ለመረበሽ ራሱን አይሰጥም ነበር እናም
ስለ ሩፓ ‹ራፓዬ እንደዚህ ይሁን ፣ የእኔም ሩባ እንደዚህ አይሁን› ሊባል ይችላል ፡፡ ግን ራፓ እራሷን
ለማስታገስ የምትሰጥ ራታ አናታ ስለሆነች ነው ፣ እናም ስለ ሩፋ ‹ሩፓዬ እንደዚህ ይሁን ፣ የእኔም እንደዚህ
አይሁን› ሊባል ስለማይችል ነው ፡፡

ቬዳና ፣ ቢክሁሁስ አናታ ናት። እናም ይህ ቨዳአታ ቢሆን ኖሮ ፣
ቢኪክሁስ ፣ ይህ ቨዳን ለመረበሽ ራሱን አይሰጥም ነበር ፣ እናም ስለ ቬዳና ሊባል ይችላል-‹ቨዳና እንደዚህ ይሁን ፣
ቨዳና እንደዚህ አይሆንም› ግን ኢዳና አንታታ ስለሆነች ነው እናም ቨዳን ለመረበሽ የሚሰጥ ፣ እናም ቨዳና ሊባል
ስለማይችል ‹የእኔ ቨዳና እንደዚህ ይሁን ፣ ቨዳኔ እንደዚህ አይሆንም›

ሳአህ ፣ ቢክህሁስ አናታ ነው።
እናም ይህ ሳታ ቢታኪስ ቢሆን ኖሮ ይህ ሳሃ ለመረበሽ ራሱን አይሰጥም ነበር እናም ስለ ሳሃ ‹ሳሃዬ እንደዚህ ይሁን
፣ ሳሃዬ እንደዚህ አይሁን› ሊባል ይችላል ፡፡ ግን ሳዓ ለጭንቀት ራሱን አሳልፎ የሰጠ አንታ ስለሆነ ነው እናም
ስለ ሳሃ ሊባል ስለማይችል ‹የእኔ ሳሃ እንደዚህ ይሁን ፣ የእኔም እንደዚህ አይሁን› ፡፡

ሳህካራስ ፣
ቢክህሁስ አናታ ናቸው። እናም እነዚህ ሳህካራዎች ቢታክሁስ ቢሆኑ ኖሮ እነዚህ ሳህካሮች ለችግር ራሳቸውን አይሰጡም
ነበር እናም ስለ ሳህካራስ ‹የእኔ ሳካህራህ እንደዚህ ይሁን ፣ የእኔ ሳህካራራ እንደዚህ አይሁን› ሊባል ይችላል
፡፡ ግን ሳህካራ አንታታ በመሆናቸው ሳሃካራስ ራሳቸውን ለማስቻል ያበደሩ ስለሆኑ እና ስለ ሳህካራስ ‹የእኔ
ሳካህራህ እንደዚህ ይሁን ፣ የእኔ ሳህካራራ እንደዚህ አይሁን› ሊባል ስለማይችል ነው ፡፡

ቪያና ፣
ቢኪክሁስ አናታ ነው። እናም ይህ ቪኒያ እና ቢቺክስ ቢሆን ኖሮ ይህ ቪዛ ለመረበሽ ራሱን አይሰጥም ነበር እናም ስለ
ቪያና ‹ቪያናዬ እንደዚህ ይሁን ፣ ቪያናዬ እንደዚህ አይሁን› ሊባል ይችላል ፡፡ ግን viññā ana anatta
ስለሆነ ነው ቪያና ለመከራ የሚሰጥ ፣ እና ስለ ቪያና ሊባል ስለማይችል ‹ቪያናዬ እንደዚህ ይሁን ፣ ቪዬና እንደዚህ
አይሆንም›

ቢቺሁስ ስለዚህ ምን ይመስላችኋል-ሩፓ ቋሚ ወይም አኒካካ ነው?
ጊዜያዊ
- አኒካካ, ባንትህደ

- እና አኒካካ የሆነው ዱካ ወይም ሱካ ነው? {1}

- ዱክሃ ፣ ባህንት ፡፡

- እናም አኒካካ ፣ ዱካ ፣ በተፈጥሮው ሊለወጥ የሚችል ፣ እንደ ‹ይህ የእኔ ነው› ብሎ መቁጠር ተገቢ ነው ፡፡ እኔ ነኝ ፡፡ ይህ የእኔ አተታ ነው? ‘

- የለም ፣ ብሃንት ፡፡

- ቬዳና ዘላቂ ወይም አኒካካ ነው?

- አኒካካ ፣ ባንተ ፡፡

- እና አኒካካ የሆነው ዱካካ ነው ወይስ sukha?
- ዱክሃ ፣ ባህንት ፡፡
- እናም አኒካካ ፣ ዱካካ በተፈጥሮው ሊለወጥ የሚችል ፣ እንደ ‹ይህ የእኔ ነው› ብሎ መቁጠር ተገቢ ነው ፡፡ እኔ ነኝ ፡፡ ይህ የእኔ አተታ ነው? ‘
- የለም ፣ ብሃንት ፡፡
- ሳአሳ ቋሚ ነው ወይም አኒካካ ነው?
- አኒካካ ፣ ባንተ ፡፡
- እና አኒካካ የሆነው ዱካካ ነው ወይስ sukha?
- ዱክቻ ፣ ባህንት ፡፡
- እና አኒካካ ፣ ዱካ ፣ በተፈጥሮው ሊለወጥ የሚችል ፣ እንደ ‹ይህ የእኔ ነው› ብሎ መቁጠር ተገቢ ነው ፡፡ እኔ ነኝ ፡፡ ይህ የእኔ አተታ ነው? ‘
- የለም ፣ ብሃንት ፡፡
- ሳህካራስ ቋሚ ነው ወይስ አኒካካ?
- አኒካካ ፣ ባንተ ፡፡
- እና አኒካካ የሆነው ዱካ ወይም ሱካ ነው?
- እናም አኒካካ ፣ ዱካካ በተፈጥሮው ሊለወጥ የሚችል ፣ እንደ ‹ይህ የእኔ ነው› ብሎ መቁጠር ተገቢ ነው ፡፡ እኔ ነኝ ፡፡ ይህ የእኔ አተታ ነው? ‘
- የለም ፣ ብሃንት ፡፡
- ቪያና ዘላቂ ወይም አኒካካ ነው?
- አኒካካ ፣ ባንተ ፡፡
- እና አኒካካ የሆነው ዱካካ ነው ወይስ sukha?
- ዱክሃ ፣ ባህንት ፡፡
- እና አኒካካ ፣ ዱካ ፣ በተፈጥሮው ሊለወጥ የሚችል ፣ እንደ ‹ይህ የእኔ ነው› ብሎ መቁጠር ተገቢ ነው ፡፡ እኔ ነኝ ፡፡ ይህ የእኔ አተታ ነው? ‘
- የለም ፣ ብሃንት ፡፡
-
ስለዚህ ፣ ቢኪክሁስ ፣ ምንም ይሁን ምንም ሩፓ ፣ ያለፈ ፣ የወደፊቱ ወይም የአሁኑ ፣ ውስጣዊም ሆነ ውጫዊ ፣
ከባድ ወይም ረቂቅ ፣ የበታች ወይም ከፍ ያለ ፣ ሩቅም ይሁን ቅርብ ፣ ማንኛውም ሩፓ በዚህ መንገድ በተገቢው ፓሻ
አማካኝነት ያትባህታይ መታየት አለበት: - ይህ የእኔ አይደለም ፣ እኔ ይህ አይደለሁም ፣ ይህ የእኔ የእኔ ፍላጎት
አይደለም። ’

ምንም ይሁን ፣ ያለፈ ፣ የወደፊቱ ወይም የአሁኑ ፣ ውስጣዊም ሆነ ውጫዊ ፣ ከባድ ወይም
ረቂቅ ፣ የበታች ወይም ከፍ ያለ ፣ ቅርብም ይሁን ከፍ ያለ ማንኛውም ቨዳና በዚህ መንገድ በተገቢው ፓሻ
አማካኝነት ያትባህታይ መታየት አለበት-‹ይህ የእኔ አይደለም ፣ እኔ ይህ አይደለሁም ፣ ይህ የእኔ ፍላጎት አይደለም
፡፡

ያለፈው ፣ የወደፊቱ ወይም የአሁኑ ፣ ውስጣዊም ሆነ ውጫዊ ፣ ከባድ ወይም ረቂቅ ፣ የበታች ወይም
ከፍ ያለ ፣ ሩቅ ይሁን ቅርብ የሆነ ማንኛውም ሳዓ በዚህ መንገድ በተገቢው ፓሻ አማካኝነት ያትባህታይ መታየት
አለበት-‹ይህ የእኔ አይደለም ፣ እኔ ይህ አይደለሁም ፣ ይህ የእኔ ፍላጎት አይደለም ፡፡

የትኛውም
ሳካህራስ ያለፈ ፣ የወደፊቱ ወይም የአሁኑ ፣ ውስጣዊም ሆነ ውጫዊ ፣ ከባድ ወይም ረቂቅ ፣ የበታች ወይም ከፍ ያለ
፣ ቅርብም ይሁን ቅርብ ፣ ማንኛውም ሳህካራ በዚህ መንገድ በተገቢው ፓሻ አማካኝነት ያትባህታይ መታየት
አለበት-‹ይህ የእኔ አይደለም ፣ እኔ ይህ አይደለሁም ፣ ይህ የእኔ ፍላጎት አይደለም ፡፡

ቪያና ያለፈው
፣ የወደፊቱ ወይም የአሁኑ ፣ ውስጣዊም ሆነ ውጫዊ ፣ ከባድ ወይም ረቂቅ ፣ የበታች ወይም ከፍ ያለ ፣ ቅርብም
ይሁን ቅርብ ፣ ማንኛውም ቪያና በዚህ መንገድ በተገቢው ፓሻ አማካኝነት ያትባህታይ መታየት አለበት ‹ይህ የእኔ
አይደለም ፣ እኔ ይህ አይደለሁም ፣ ይህ የእኔ ፍላጎት አይደለም ፡፡በዚህ መንገድ የተመለከተ አንድ ብሩህ ክቡር ደቀ መዝሙር በራባ ተበሳጭቷል ፣ በህመም አልረካም ፣ በሞት ተበሳጭቷል ፣ በሻካሮች ተበሳጭቷል ፣ በቪያም ተበሳጭቷል ፡፡ ተስፋ በመቁረጥ ስሜታዊ ይሆናል ፡፡ በዲፕሬሽን በኩል እፎይ ብሏል ፡፡ ከነፃነት ጋር ኢሳ ‹ነፃ ወጥቷል› ፡፡ እሱ እንደሚረዳው ‘ልደት አብቅቷል ፣ የብራህሚን ሕይወት ኖሯል ፣ መደረግ ያለበት ተደረገ ፣ ለዚህ ሕልውና ሌላ ምንም ነገር የለም።’

ብሃገር የተናገረው ይህ ነው ፡፡ የተደሰቱ አምስት መነኮሳት ቡድን በቃላቱ ተደስተዋል ፡፡

ይህ መገለጥ ሲሰጥ የአምስት መነኮሳት ቡድን ሰፈሮች ሳይጣበቁ ከሞት ተለቀዋል ፡፡

11) Classical Arabic-اللغة العربية الفصحى
اكتشاف أيقظ المرء بوعي الكون (DAOAU)

SN 22.59 (S iii 66)
Anattalakkhana Sutta
- صفة اللاذات -
[anattā lakkhaṇa]

في هذه السوتا الشهيرة جدًا ، يشرح بوذا لأول مرة تعاليمه عن الأناتا.
في إحدى المناسبات ، كان البهاغافا يقيمون في باراسي في دير غروف في إسيباتانا. هناك خاطب جماعة الخمسة من البيك خوس:
- بخس.
- Bhadante ، أجاب bhikkhus. قال البهاغافا:
-
Rūpa ، bhikkhus ، هو عناتا. وإذا كانت هذه rūpa هي atta ، bhikkhus ، فإن
هذا rūpa لن يفسح المجال للازعاج ، ويمكن [أن يقال] عن rūpa: “فلتكن ربا
على هذا النحو ، فليكن rūpa هكذا.” ولكن لأن rūpa هو anatta ، فإن rūpa
يفسح المجال للقلق ، ولا يمكن [أن يقال] عن rūpa: “دع ربا يكون هكذا ، دع
ربا لا يكون هكذا”.

Vedanā ، bhikkhus ، هو عناتا. وإذا كانت هذه
الفدانا عطا ، بخس ، فإن هذه الفدانا لن تكون قابلة للتخفيف ، ويمكن [أن
يقال] عن فيدانا: “ليكن فدانا هكذا ، فلا يكون فدانا هكذا”. ولكن لأن
فيدانا عناتة ، فإن فيدانا يفسح المجال للمرض ، ولا يمكن [أن يقال] عن
فيدانا: “فليكن فدانا هكذا ، فلا تكون فدانا هكذا”.

سانيا ،
bhikkhus ، هي عناتا. وإذا كانت هذه السانا هي آتا ، بهيكه ، فلن تكون هذه
السانا قابلة للازعاج ، ويمكن [أن يُقال] عن سانا: “دعنا سنانا هكذا ، دعني
لا تكون هكذا”. ولكن لأن sañā هو anatta ، فإن sañā يفسح المجال للقلق ،
ولا يمكن [أن يقال] عن sañā: “دع السانا الخاصة بي تكون هكذا ، دعها لا
تكون هكذا”.

Saṅkhāras ، bhikkhus ، هم عناتا. ولو كانت هذه الصحارى
عطا ، بخس ، فهذه الصحارى لن تكون قابلة للازعاج ، ويمكن أن يقال عن
الصحارى: “لتكن صحارى على هذا النحو ، فلا تصح صحارى هكذا”. لكن لأن
السحارات هي عنات هي التي تستدعي السخارات نفسها للتخفيف ، ولا يمكن [أن
يقال] عن الصحارى: “فلتكن صحارتي هكذا ، فلا تصح صحارتي هكذا”.

Viñāa
، bhikkhus ، هو عناتا. وإذا كانت هذه viñāa هي atta ، bhikkhus ، فلن
تكون هذه viñāa قابلة للازعاج ، ويمكن [أن يقال] عن viñāa: “دع فينيانا
تكون هكذا ، دع فينيانا لا تكون هكذا”. ولكن نظرًا لأن viñāṇa هو anatta ،
فإن viñāa يفسح المجال للتخفيف ، ولا يمكن [أن يُقال] عن viññāa: “دع viñāa
يكون هكذا ، دع فطري لا يكون هكذا”.

ما رأيك في هذا ، bhikkhus: هل Rūpa دائم أم أنيكا؟
مؤقت
- Anicca، Bhanthdhe

- وما هي الأنيكا ، هل هي دخان أم سخة؟ {1}

- Dukkha، Bhante.

- وما هو anicca ، dukkha ، بطبيعته عرضة للتغيير ، فهل من المناسب اعتباره على أنه: انا هذا. هذا هو عطا الخاص بي؟

- لا ، بهانت.

- هل فيدانا دائم أم أنيكا؟

- أنيكا ، بهانت.

- وما أنيكا هل هي دخا أم سخة؟
- Dukkha، Bhante.
- وما هو anicca ، dukkha ، بطبيعته عرضة للتغيير ، فهل من المناسب اعتباره على أنه: ‘هذا هو لي. انا هذا. هذا هو عطا الخاص بي؟
- لا ، بهانت.
- هل سانيا دائمة أم أنيكا؟
- أنيكا ، بهانت.
- وما أنيكا هل هي دخا أم سخنة؟
- Dukkha، Bhante.
- وما هو anicca ، dukkha ، بطبيعته عرضة للتغيير ، فهل من المناسب اعتباره على أنه: ‘هذا هو لي. انا هذا. هذا هو عطا الخاص بي؟
- لا ، بهانت.
- هل الساخرات دائمة أم أنيكا؟
- أنيكا ، بهانت.
- وما أنيكا هل هي دخا أم سخة؟
- وما هو anicca ، dukkha ، بطبيعته عرضة للتغيير ، فهل من المناسب اعتباره على أنه: ‘هذا هو لي. انا هذا. هذا هو عطا الخاص بي؟
- لا ، بهانت.
- هل Viñāa دائم أم أنيكا؟
- أنيكا ، بهانت.
- وما أنيكا هل هي دخا أم سخة؟
- Dukkha، Bhante.
- وما هو anicca ، dukkha ، بطبيعته عرضة للتغيير ، فهل من المناسب اعتباره على أنه: ‘هذا هو لي. انا هذا. هذا هو عطا الخاص بي؟
- لا ، بهانت.
-
لذلك ، bhikkhus ، بغض النظر عن rūpa ، سواء كان ذلك في الماضي أو
المستقبل أو الحاضر ، داخليًا أو خارجيًا ، فظيعًا أو دقيقًا ، أدنى أو
مرتفعًا ، بعيدًا أو قريبًا ، أي rūpa يجب رؤيته yathā · bhūtaṃ مع البانيا
المناسبة بهذه الطريقة: هذا ليس لي ، أنا لست هذا ، هذا ليس عطا.

مهما
كانت الفدانا ، سواء كانت في الماضي أو المستقبل أو الحاضر ، داخلية أو
خارجية ، فاضحة أو خفية ، أدنى أو مرتفعة ، بعيدة أو قريبة ، يجب رؤية أي
فيدانا مع البانيا المناسبة بهذه الطريقة: “ هذا ليس لي ، أنا لست هذا ،
هذا ليس عطا الخاص بي.

مهما كانت السانيا ، سواء كانت في الماضي أو
المستقبل أو الحاضر ، داخلية أو خارجية ، فاضحة أو خفية ، أدنى أو ممجدة ،
بعيدة أو قريبة ، فإن أي سانا يمكن رؤيتها مع البانيا المناسبة بهذه
الطريقة: ‘هذا ليس لي ، أنا لست هذا ، هذا ليس عطا الخاص بي.

مهما
كانت السحارات ، سواء كانت سابقة أو مستقبلية أو حاضرة ، داخلية أو خارجية ،
فاضحة أو خفية ، أدنى أو عالية ، بعيدة أو قريبة ، يجب رؤية أي ساحرات مع
البانيا الصحيحة بهذه الطريقة: “ هذا ليس لي ، أنا لست هذا ، هذا ليس عطا
الخاص بي.

أيًا كان vññāa ، سواء كان في الماضي أو المستقبل أو
الحاضر ، داخليًا أو خارجيًا ، فاضحًا أو خفيًا ، أدنى أو مرتفعًا ، بعيدًا
أو قريبًا ، يجب رؤية أي vññāa مع paññā بطريقة صحيحة بهذه الطريقة: “
هذا ليس لي ، أنا لست هذا ، هذا ليس عطا الخاص بي.

بهذه
الطريقة ، يشعر تلميذ نبيل مستنير بخيبة أمل من رابا ، غير راضٍ عن الألم ،
محبط من الموت ، محبط من الشاكرات ، وخيب أمل من فيا.
بخيبة أمل ، يصبح عاطفيًا. من خلال الاكتئاب ، يشعر بالارتياح. مع التحرير عيسى: “حرر”. إنه يفهم: “الولادة انتهت ، وعشت حياة براهمين ، وما يجب القيام به هو القيام به ، ولا يوجد شيء آخر لهذا الوجود”.

هذا ما قاله بهاجوار. وقد سُرَّت كلماته المجموعة المكونة من خمسة رهبان.

عندما أُعطي هذا الوحي ، تحررت قلاع المجموعة المكونة من خمسة رهبان ، دون أن تلتصق ، من الموت.


12) Classical Armenian-դասական հայերեն,Արթնացածի հայտնաբերումը իրազեկման տիեզերքով (DAOAU)

SN 22.59 (S iii 66)
Anattalakkhana Sutta
- Ոչ-ի բնութագիրը -
[anattā · lakkhaṇa]

Այս շատ հայտնի սուտայում Բուդդան առաջին անգամ բացատրում է իր ուսմունքը անատտայի մասին:
Մի առիթով, Bhagavā- ն բնակվում էր Bārāṇasi- ում, Isipatana- ի Deer Grove- ում: Այնտեղ նա դիմեց հինգ բիխխուսների խմբին.
- Բհիկխուս:
- Բադանտե, - պատասխանեց բհիկխուսը: Բհագավն ասաց.
-
Rūpa, bhikkhus, անատտա է: Եվ եթե այս ռիփան լիներ ատհա, բիխխուս, ապա այս
ռափան իրեն թույլ չէր տա խանգարել, և կարող էր [ասել] ռապայի մասին. «Թող
իմ ռիփան այսպիսին լինի, թող իմ ռյուփան այդպես չլինի»: Բայց այն պատճառով,
որ rūpa- ն անատտա է, որը rpa- ն իրեն տրամադրում է հանգստանալու, և որ
rupa- ի մասին չի կարելի [ասել]. «Թող իմ rūpa- ն այսպիսին լինի, թող իմ
rūpa- ն այսպիսին չլինի»:

Vedanā, bhikkhus, անատտա է: Եվ եթե այս
vedanā- ը atta, bhikkhus լիներ, ապա այս vedanā- ն իրեն թույլ չէր տա
խանգարել, և vedanā- ի մասին [կարելի էր ասել]. «Թող իմ vedan- ը այսպես
լինի, թող իմ vedanā- ն այդպես չլինի»: Բայց այն պատճառով, որ vedanā- ն
անատտա է, որը vedanā- ն իրեն տրամադրում է հանգստանալու, և որ չի կարող
[ասել] vedanā- ի մասին. «Թող իմ վեդը լինի այսպես, թող իմ վեդը չլինի
այդպիսին»:

Saññā, bhikkhus, անատտա է: Եվ եթե այս saññā- ն Atta,
bhikkhus լիներ, ապա այս saññā- ը չէր տա իրեն հանգստանալու, և կարելի էր
[ասել] saññā- ի մասին. «Թող իմ saññā- ն այսպես լինի, թող իմ saññā- ն
այդպես չլինի»: Բայց այն պատճառով, որ saññā- ն անատտա է, որն իրեն
տրամադրում է հանգստանալու, և որ չի կարող [ասել] saññā- ի մասին.

Saṅkhāras,
bhikkhus, անատտա են: Եվ եթե այս սախիրաները լինեին ատհա, բիկխուս, ապա
այս սախարաները չէին տա իրենց տհաճություն, և կարելի էր [ասել] սախիրաների
մասին. «Թող իմ սախարաներն այսպիսին լինեն, թող իմ սախարանաներն այսպիսին
չլինեն»: Բայց սա այն պատճառով է, որ սախիրաներն անատտան են, որ սախիրան
իրեն թույլ է տալիս հանգստանալ, և որ չի կարող [ասվել] սախիրայի մասին.
«Թող իմ սախարաններն այսպիսին լինեն, թող իմ սախարանաներն այսպիսին
չլինեն»:

Viññāṇa, bhikkhus, անատտա է: Եվ եթե այս viññāṇa- ն atta,
bhikkhus լիներ, ապա այս viññāṇa- ն իրեն չէր տա հանգստանալու, և կարելի
էր [ասել] viññāṇa- ի մասին. «Թող իմ viññāṇa- ն այսպես լինի, թող viññāṇa-
ն այդպես չլինի»: Բայց այն պատճառով, որ viññāṇa- ն անատտա է, viññāṇa- ն
իրեն տրամադրում է հանգստանալու, և որ չի կարելի [ասել] viññāṇa- ի մասին.
«Թող իմ viññāṇa- ն այսպես լինի, թող viññāṇa- ն այդպես չլինի»:

Ի՞նչ եք մտածում այս մասին, բհիկխուս. Rūpa- ն մշտական ​​է, թե անիկկա:
ժամանակավոր
- Անիկկա, Բանթդհե

- Եվ այն, ինչը անիկկա է, դա դուխխա՞ է, թե՞ սուխա: {1}

- Դուկխա, Բհանտե:

- Եվ այն, ինչը անիկկա է, դուխխա, ըստ էության փոփոխման ենթակա է, պատշաճ է՞ համարել այն ՝ «Սա իմն է: Ես սա եմ Սա իմ ատտա՞ն է »:

- Ոչ, Բհանտե:

- Vedanā- ն մշտակա՞ն է, թե՞ անիկկա:

- Անիկկա, Բհանտե:

- Եվ այն, ինչը անիկկա է, դո՞ւխկա է, թե՞ սուխա:
- Դուկխա, Բհանտե:
- Եվ այն, ինչը անիկկա է, դուխխա, ըստ էության փոփոխման ենթակա է, պատշաճ է՞ համարել այն ՝ «Սա իմն է: Ես սա եմ Սա իմ ատտա՞ն է:
- Ոչ, Բհանտե:
- Saññā- ը մշտակա՞ն է, թե՞ անիկկա:
- Անիկկա, Բհանտե:
- Եվ այն, ինչը անիկկա է, դա դուխխա՞ է, թե՞ սուխա:
- Դուկխա, Բհանտե:
- Եվ այն, ինչը անիկկա է, դուխխա, ըստ էության փոփոխման ենթակա է, պատշաճ է՞ համարել այն ՝ «Սա իմն է: Ես սա եմ Սա իմ ատտա՞ն է »:
- Ոչ, Բհանտե:
- Saṅkhāras- ը մշտակա՞ն է, թե՞ անիկկա:
- Անիկկա, Բհանտե:
- Եվ այն, ինչը անիկկա է, դո՞ւխկա է, թե՞ սուխա:
-
Եվ այն, ինչը անիկկա է, դուխխա, ըստ էության փոփոխման ենթակա է, պատշաճ է
այն համարել այսպես. «Սա իմն է: Ես սա եմ Սա իմ ատտա՞ն է »:
- Ոչ, Բհանտե:
- Viññāṇa- ն մշտակա՞ն է, թե՞ անիկկա:
- Անիկկա, Բհանտե:
- Եվ այն, ինչը անիկկա է, դա դուխխա՞ է, թե՞ սուխա:
- Դուկխա, Բհանտե:
- Եվ այն, ինչը անիկկա է, դուխխա, ըստ էության փոփոխման ենթակա է, պատշա՞ր է այն համարել որպես. «Սա իմն է: Ես սա եմ Սա իմ ատտա՞ն է:
- Ոչ, Բհանտե:
-
Հետևաբար, բհիկխուսը, անկախ նրանից, լինի դա անցյալ, ապագա, թե ներկա,
ներքին կամ արտաքին, կոպիտ կամ նուրբ, ստորադաս կամ վեհացված, հեռու կամ
մոտ, ցանկացած ռեպպա պետք է տեսնի յաթբահհաթա ՝ համապատասխան պատշաճ կերպով
այս եղանակով. Սա իմը չէ, ես սա չեմ, սա իմ ատան չէ »:

Ինչ էլ որ
լինի, լինի դա անցյալ, ապագա, թե ներկա, ներքին կամ արտաքին, կոպիտ կամ
նուրբ, ստորադաս կամ վեհացված, հեռու կամ մոտ, ցանկացած vedan to պետք է
տեսվի yathā · bhūtaū ՝ համապատասխան պատշաճ կերպով այս եղանակով. «Սա իմը
չէ, Ես սա չեմ, սա իմ ատան չէ »:

Ինչ էլ որ լինի, լինի դա անցյալ,
ապագա, թե ներկա, ներքին կամ արտաքին, կոպիտ կամ նուրբ, ստորադաս կամ
վեհացվող, հեռու կամ մոտ, ցանկացած Saññā պետք է տեսնվի yathā · bhūtaṃ ՝
համապատասխան պատշաճ կերպով այս եղանակով. «Սա իմը չէ, Ես սա չեմ, սա իմ
ատան չէ »:

Անկախ որևէ սախարայից, լինեն դրանք անցյալ, ապագա կամ
ներկա, ներքին կամ արտաքին, կոպիտ կամ նուրբ, ստորադաս կամ վեհացված, հեռու
կամ մոտ, ցանկացած սախարա պետք է տեսնվի yathā · bhūtaṃ ՝ համապատասխան
կերպով ՝ այսպես. «Սա իմը չէ, Ես սա չեմ, սա իմ ատան չէ »:

Անկախ
որևէ վիշա, լինի դա անցյալ, ապագա, թե ներկա, ներքին կամ արտաքին, կոպիտ
կամ նուրբ, ստորադաս կամ վեհացվող, հեռու կամ մոտ, ցանկացած viññāṇa պետք է
տեսնվի yathā · bhūtaṃ ՝ համապատասխան կերպով ՝ այս եղանակով. «Սա իմը չէ,
Ես սա չեմ, սա իմ ատան չէ »:Այս
տեսքով լուսավորված ազնվական աշակերտը հիասթափված է Ռաբայից, դժգոհ է
ցավից, հիասթափվում է մահից, հիասթափվում է չակրաներից և հիասթափվում է
Վիայից:
Հիասթափվելով ՝ նա հուզվում է: Դեպրեսիայի միջոցով նա թեթեւանում է: Ազատագրմամբ, isa. «Ազատագրված»: Նա հասկանում է. «Birthնունդն ավարտվեց, Բրահմանի կյանքն ապրեց, արվեց այն, ինչ պետք է արվի, այլ բան չկա այս գոյության համար»:

Ահա թե ինչ ասաց Բագվարը: Հինգ վանականներից բաղկացած խումբը հիացած էր նրա խոսքերով:

Երբ այս հայտնությունը տրվեց, հինգ վանականների խմբի միջնաբերդերը, առանց կպչելու, ազատվեցին մահից:
13) Classical Azerbaijani- Klassik Azərbaycan,Awareness Kainatı ilə Oyanan Birinin Kəşfi (DAOAU)

SN 22.59 (S iii 66)
Anattalakkhana Sutta
- Heç-özünəməxsus xüsusiyyət -
[anattā · lakkhaṇa]

Buda çox məşhur sutta, Buddha ilk dəfə anatta haqqında öyrətdiyini izah edir.
Bir dəfə Bhagavā, Isipatana’daki Geyik Meşəsindəki Bārāṇasi’də qalırdı. Orada beş hicquh qrupuna müraciət etdi:
- Bhikkhus.
- Bhadante, bhikkhus cavab verdi. Bhagava dedi:
-
Rūpa, bhikkhus, anattadır. Və əgər bu rpa atta olsaydı, bhikkhus, bu
rpa özünü rahatlaşdırmayacaqdı və rpa haqqında belə deyilə bilər: ‘Rəhəm
belə olsun, rəfam belə olmasın’. Ancaq rpa anatta olduğuna görə rpa
özünü rahatlaşdırmağa borcludur və rpa haqqında belə deyilə bilməz:
‘Rapam belə olsun, rpaım belə olmasın.’

Vedanā, bhikkhus,
anattadır. Və bu vedana atta olsaydı, bhikkhus, bu vedana özünü azaltmaq
üçün borc verməzdi və vedanaya belə deyilə bilər: ‘Mənim vedanam belə
olsun, mənim vedanam belə olmasın’. Lakin vedananın anatta olduğu üçün
vedananın özünü rahatlaşdırmağa borc verdiyi və vedana ilə [deyilə
bilmədiyi üçün: ‘Mənim vedanam belə olsun, mənim vedanam belə olmasın.’

Saññā,
bhikkhus, anatta. Və əgər bu bənzər atta, bhikkhus olsaydı, bu bənzər
özünü azaltmaq üçün borc verməzdi və sanqa belə deyilə bilər: ‘Qoy
sağlığım belə olsun, qoy mənim belə olmasın’. Fəqət saññā ananasadır ki,
saññā özünü rahatlaşdırmağa borc verir və saññā deyilə bilməz: ‘Mənim
sañam belə olsun, mənim sañam belə olmasın.’

Saṅkhāras, bhikkhus,
anatta. Və əgər bu sahharalar atta, bhikkhus olsaydı, bu saxaralar
özlərini rahatlaşdırmaq üçün borc verməzdilər və saxaralar haqqında
[deyilə bilər]: ‘Mənim saxaralarım belə olsun, mənim saaharalarım belə
olmasın’. Ancaq səharələrin anatta olduqları üçün sahharasların özlərini
rahatlaşdırmağa borc verdikləri və saxaralar haqqında deyilə bilmədiyi
üçün: ‘Qoy mənim saxaralarım belə olsun, mənim səhralarım belə olmasın’.

Viññāṇa,
bhikkhus, anattadır. Və əgər bu vínñāṇa atta, bhikkhus olsaydı, bu
vínñāṇa özünü azaltmaq üçün borc verməzdi və viññāṇa’dan [deyilə bilər]:
‘Qoy mənim vínñāṇa belə olsun, mənim vínñāṇa belə olmasın’. Lakin
viññāṇa anatta olduğundan, viññāṇa özünü rahatlaşdırmağa borc verir və
viññāṇa haqqında [deyilə] bilməz: ‘Qoy mənim viññāṇa belə olsun, mənim
viññāṇa belə olmasın.’

Bu barədə nə düşünürsən, bhikkhus: Rūpa qalıcıdır, yoxsa anicca?
müvəqqəti
- Anicca, Bhanthdhe

- Və anikca olan dukha, yoxsa suha? {1}

- Dukkha, Bhante.

-
Və təbiətə görə dəyişməyə məruz qalan anikka olan dukxa, bunu belə
qiymətləndirmək düzgündür: ‘Bu mənimdir. Mən bu. Bu mənim atta? ”

- Xeyr, Bhante.

- Vedanā qalıcıdır, yoxsa anicca?

- Anicca, Bhante.

- Və anikca olan, dukxa, yoxsa suha?
- Dukkha, Bhante.
-
Və təbiətə görə dəyişməyə məruz qalan anikka olan dukxa, bunu belə
qiymətləndirmək düzgündür: ‘Bu mənimdir. Mən bu. Bu mənim atta? ”
- Xeyr, Bhante.
- Saññā qalıcıdır, yoxsa anicca?
- Anicca, Bhante.
- Və anikca olan, dukxa, yoxsa suha?
- Dukkha, Bhante.
- Və təbiətcə dəyişdirilə bilən anikca olan dukxa, bunu belə qiymətləndirmək düzgündür: ‘Bu mənimdir. Mən bu. Bu mənim atta? ”
- Xeyr, Bhante.
- Saṅkhāras qalıcıdır, yoxsa anicca?
- Anicca, Bhante.
- Və anikca olan, dukxa, yoxsa suha?
-
Və təbiətə görə dəyişməyə məruz qalan anikka olan dukxa, bunu belə
qiymətləndirmək düzgündür: ‘Bu mənimdir. Mən bu. Bu mənim atta? ”
- Xeyr, Bhante.
- Viññāṇa qalıcıdır, yoxsa anicca?
- Anicca, Bhante.
- Və anikca olan, dukxa, yoxsa suha?
- Dukkha, Bhante.
-
Və təbiətə görə dəyişməyə məruz qalan anikka olan dukxa, bunu belə
qiymətləndirmək düzgündür: ‘Bu mənimdir. Mən bu. Bu mənim atta? ”
- Xeyr, Bhante.
-
Buna görə də, bhikkhuslar, keçmiş, gələcək və ya indiki, daxili və ya
xarici, qaba və ya incə, aşağı və ya uca, uzaq və ya yaxın olan hər
hansı bir rupa, yathābhūta proper’ı müvafiq bir pankon ilə bu şəkildə
görmək lazımdır: ‘ Bu mənim deyil, bu deyiləm, bu mənim atta deyil. ‘

Keçmiş,
gələcək və ya indiki, daxili və ya xarici, kobud və ya incə, aşağı və
ya uca, uzaq və ya yaxın nə olursa olsun, hər hansı bir vedana bu
şəkildə müvafiq pankon ilə yathābhūtaṃ görüləcəkdir: ‘Bu mənim deyil,
Mən bu deyiləm, bu mənim atta deyil. ‘

Keçmiş, gələcək və ya
indiki, daxili və xarici, kobud və ya incə, aşağı və ya uca, uzaq və ya
yaxın nə olursa olsun, hər hansı bir bənzər bir şəkildə bu şəkildə uyğun
bir pankon ilə yathābhūtaṃ görüləcəkdir: ‘Bu mənim deyil, Mən bu
deyiləm, bu mənim atta deyil. ‘

Keçmiş, gələcək və ya indiki,
daxili və xarici, kobud və ya incə, aşağı və ya uca, uzaq və ya yaxın nə
olursa olsun, hər hansı bir saṅkhāras yathābhūtaṃ ilə uyğun bir şəkildə
görünməlidir: ‘Bu mənim deyil, Mən bu deyiləm, bu mənim atta deyil. ‘

Keçmiş,
gələcək və ya indiki, daxili və xarici, kobud və ya incə, aşağı və ya
uca, uzaq və ya yaxın nə olursa olsun, hər hansı bir vínñāṇa
yathābhūtaṃ’ı uyğun bir şəkildə bu şəkildə görmək lazımdır: ‘Bu mənim
deyil, Mən bu deyiləm, bu mənim atta deyil. ‘Bu
şəkildə görünən aydın bir nəcib şagird Rabadan məyus olur, ağrıdan
narazıdır, ölümdən məyus, çakralardan məyus və Via ilə məyusdur.
Məyus olduqdan sonra o, emosional olur. Depressiya ilə rahatlanır. Qurtuluşla, isa: ‘azad edildi.’ Anlayır: ‘Doğum bitdi, Brahmin həyatı yaşandı, edilməsi lazım olanlar edildi, bu varlıq üçün başqa bir şey yoxdur.’

Bhagwar dedi. Sevinən beş rahibdən ibarət qrup onun sözlərindən məmnun qaldı.

Bu vəhy verildikdə, beş keşiş qrupunun qalaları, yapışmadan ölümdən azad edildi.


Gal Vihara, Sri Lanka








© GoodOlga/Getty Images

The UNESCO World Heritage Site, located in the ancient city of
Polonnaruwa in North Central Province of Sri Lanka, is considered as one
of the most important examples of ancient Sinhalese art. Constructed in
the 12th century, the Gal Vihara consists of granite sculptures of a
seated, standing and reclining Buddha.


https://www.msn.com/en-us/news/other/beautiful-buddha-statues-around-the-world/ar-AABZ1YT



Beautiful Buddha statues around the world





Beautiful Buddha statues around the world

Apart from being the instruments of deep spiritual beliefs,
Buddha statues around the world are admired for their architectural
greatness. From rock reliefs to brightly painted sculptures, take a look
at some of these awe-inspiring intricate structures.

Reclining Buddha of Wat Pho, Thailand






© f9photos/Getty Images

One of the oldest temples in the country, situated in the capital city
of Bangkok, houses the largest reclining gold-plated Buddha built in
1848. The statue is 150 feet (46 meters) long and 49 feet (15 meters)
high and its eyes and feet are decorated with engraved mother of pearl.
Around 108 characteristics of the true Buddha are displayed on the soles
of the statue.

Leshan Giant Buddha, China






© Sipa Asia/Shutterstock

At 233 feet (71 meters) high, the world’s largest Buddha is carved on
the side of an eighth century cliff, looking down on the confluence of
three rivers – the Minjiang, Dadu and Qingyi – in Sichuan province’s
Leshan city. The construction of this statue was started by monk Haitong
in 730 AD and completed in 803 AD by his disciples.

The Great Buddhas of Monywa, Myanmar






© Shutterstock

The massive Buddhist complex, Thanboddhay Pagoda, houses two giant
Buddha statues – one standing and one reclining. The former, built in
1995, is the second tallest Buddha statue in the world at 424 feet
(129.23 meters). It has 31 stories, but there is no tourist access
beyond the 25th floor.

Meanwhile, the reclining Buddha, built in
1991, measures 312 feet (95.09 meters). It has a dark interior, with
etchings that illustrate Buddha’s life, that can be accessed through a
door on the statue’s backside. 

The Daibutsu of Kamakura, Japan






© Boonrit Panyaphinitnugoon/Getty Images

The 37-foot-tall (11.4 meters) bronze statue is the second largest
monumental Buddha in the country after the Nara Daibutsu which is nearly
50 feet (15 meters). The statue weighing around 121 tons was completed
in 1252. Initially housed in a huge hall which was washed away by a
tsunami in 1498, it now sits in the open.

Fo Guang Shan, Taiwan






© Fabio Nodari/Getty Images

The largest Buddhist monastery in the country aims to promote a new form
of humanistic Buddhism. Located in Kaohsiung City, it houses a 118-foot
(36-meter) tall statue of Amitabha or “Buddha of Infinite Light,” a
university and various shrines, and covers an area of over 74 acres (30
hectares).

Buddha Dordenma Statue, Bhutan






© Sura Ark/Getty Images

The 167.32-foot-tall (51 meters) statue is made of bronze and gilded in
gold. It is located on a hill in Thimpu, housing 125,000 smaller statues
of Buddha which have been made using the same material. It was
completed in 2015, to mark the 60th birthday of the fourth king of
Bhutan, Jigme Singye Wangchuck.

Laughing Buddha, Vietnam






© J W Alker/imageBROKER/Shutterstock

The Vĩnh Tràng temple in Mekong Delta houses three enormous Buddha
statues among which is the laughing Buddha, symbolizing happiness and
good fortune. Standing out with its big grin and belly, the statue is
particularly popular with young children.

Tian Tan Buddha, Lantau Island, Hong Kong






© Joshua Davenport/REX/Shutterstock

Constructed in 1993, the 111.55-foot-tall (34 meters) bronze statue is
surrounded by six smaller Buddha statues which represent generosity,
morality, patience, zeal, meditation and wisdom. To reach the base of
the huge statue, the visitors need to climb 268 stairs.

Ushiku Daibutsu Buddha, Japan






© Shutterstock

Completed in 1993, the 394-foot-tall (120 meters) bronze statue in
Ibaraki Prefecture depicts Amitabha Buddha. Visitors are permitted to go
up to the observation floor that is 279 feet (85 meters) off the
ground. Except for the top level from where visitors can view the
surrounding areas, other levels are dedicated to music and scriptural
studies.

Ling Shan Great Buddha, China






© Sino Images/Getty Images

Completed in 1996, the bronze statue near Mashan stands 288.71 feet
tall (88 meters) and weighs over 700 tons. It is the center piece of a
Buddhist theme park which comprises Brahma Palace, Nine Dragons Bathing
Sakyamuni, Xiangfu Temple and Five Mudra Mandala.

Bongeunsa temple, South Korea






© Getty Images

Founded in 794, the Buddhist temple is located at Samseong-dong in the
center of Seoul. It is renowned for its “Temple Stay Program” which lets
visitors stay and experience the life of a monk.



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https://www.touropia.com/famous-buddhist-temples/

10 Famous Buddhist Temples

Buddhism
is a major world religion and philosophy founded in northeastern India
in the 5th century BC. It is based on the teachings of Siddhartha
Gautama, commonly known as “The Buddha”, who was born in what is today
Nepal. Buddhism takes as its goal the escape from suffering and from the
cycle of rebirth: the attainment of nirvana. There are between 230
million and 500 million Buddhists worldwide. An overview of the most famous Buddhist temples in the world.

14) Classical Basque- Euskal klasikoa,Esnatuaren Aurkikuntza Unibertsoarekin (DAOAU)

SN 22.59 (S iii 66)
Anattalakkhana Sutta
- Norbere buruaren ezaugarria -
[anattā · lakkhaṇa]

Sutta oso ospetsu honetan, Budak lehen aldiz azaltzen du anattari buruzko irakaskuntza.
Behin batean, Bhagavā Bārāṇasi-n egon zen Isipatanako Deer Grove-n. Han, bost bhikkhus taldeari zuzendu zitzaion:
- Bhikkhus.
- Bhadante, erantzun zuten bhikkhusek. Bhagavak esan zuen:
- Rūpa, bhikkhus, anatta da. Eta rūpa hau atta balitz, bhikkhus, rūpa horrek ez luke bere burua lasaituko, eta [r ]pa esan liteke: ‘Nire rūpa horrela izan dadila, nire rūpa ez dadila horrela izan’. Baina rūpa anatta delako, rūpa bere burua lasaitzeko uzten du eta ezin da [r] esan [r ]pa: ‘Nire rūpa horrela izan dadila, nire rūpa ez dadila horrela izan’.

Vedanā, bhikkhus, anatta da. Eta vedanā hau atta balitz, bhikkhus, vedanā hori ez litzaioke lasaitasuna ematen utziko, eta vedanāri buruz esan liteke: “Nire vedana horrela izan dadila, nire vedana ez dadila horrela izan”. Baina vedanā anatta delako vedanāk lasaitzeko ematen du, eta ezin da vedanā-ri buruz esan: ‘Nire vedana horrela izan dadila, nire vedana ez dadila horrela izan’.

Saññā, bhikkhus, anatta da. Eta saññā hau atta balitz, bhikkhus, saññā hori ez litzaioke erraztasunik emango, eta saññāri buruz esan liteke: ‘Nire saññā horrela izan dadila, nire saññā ez dadila horrela izan’. Saññā anatta delako saññā disgraziorako prest dago eta ezin da saññāri buruz esan: ‘Nire saññā horrela izan dadila, nire saññā ez dadila horrela izan’.

Saṅkhāras, bhikkhus, anatta dira. Eta saṅkhāra horiek atta balira, bhikkhus, saṅkhāra horiek ez lirateke beren burua lasaitzeko prest utziko, eta saṅkhārasi buruz esan liteke: ‘Nire saṅkhrarak horrela izan daitezen, nire saṅkhrarak ez daitezela horrela izan’. Saṅkhāras anatta direlako saṅkhāras lasaitasunerako uzten dute, eta ezin da saṅkhārasi buruz esan: ‘Nire saṅkhāras horrela izan dadila, nire saṅkhrarak ez daitezela horrela izan’.

Viññāṇa, bhikkhus, anatta da. Eta viññāṇa hau atta balitz, bhikkhus, viññāṇa horrek ez luke lasaitasunerako emango, eta viññāṇari buruz esan liteke: “Nire viññāṇa horrela izan dadila, nire viññāṇa ez dadila horrela izan”. Baina viññāṇa anatta delako, viññāṇa bere burua lasaitzeko ematen da, eta ezin da viññā ofaz esan: “Nire viññāṇa horrela izan dadila, ez dadila nire viññāṇa horrela izan”.

Zer deritzozu honi, bhikkhus: Rūpa iraunkorra edo anicca da?
aldi baterako
- Anicca, Bhanthdhe

- Eta anicca dena, dukkha edo sukha da? {1}

- Dukkha, Bhante.

- Eta anicca, dukkha, berez aldatu daitekeen hori, egokia al da honela jotzea: ‘Hau nirea da. Hau naiz. Hau da nire atta? ‘

- Ez, Bhante.

- Vedanā iraunkorra edo anicca al da?

- Anicca, Bhante.

- Eta anicca dena, dukkha edo sukha da?
- Dukkha, Bhante.
- Eta anicca, dukkha, berez aldatu daitekeen hori, egokia al da honela jotzea: ‘Hau nirea da. Hau naiz. Hau da nire atta? ‘
- Ez, Bhante.
- Saññā iraunkorra edo anicca da?
- Anicca, Bhante.
- Eta anicca dena, dukkha edo sukha da?
- Dukkha, Bhante.
- Eta anicca, dukkha, berez aldatu daitekeen hori, egokia al da honela jotzea: ‘Hau nirea da. Hau naiz. Hau da nire atta? ‘
- Ez, Bhante.
- Saṅkhāras iraunkorrak edo anicca al dira?
- Anicca, Bhante.
- Eta anicca dena, dukkha edo sukha da?
- Eta anicca, dukkha dena, aldatu daitekeen izaeraz, egokia al da honela jotzea: ‘Hau nirea da. Hau naiz. Hau da nire atta? ‘
- Ez, Bhante.
- Viññāṇa iraunkorra edo anicca da?
- Anicca, Bhante.
- Eta anicca dena, dukkha edo sukha da?
- Dukkha, Bhante.
- Eta anicca, dukkha dena, aldatu daitekeen izaeraz, egokia al da honela jotzea: ‘Hau nirea da. Hau naiz. Hau da nire atta? ‘
- Ez, Bhante.
- Hori dela eta, bhikkhus, edozein rūpa, iragana, etorkizuna edo oraina, barnekoa edo kanpokoa, gordina edo sotila, beherakoa edo goratua, urruna edo gertu, edozein rūpa yathā · bhūtaṃ paññā egokiarekin ikusi behar da modu honetan: Hau ez da nirea, ni ez naiz hau, hau ez da nire atta ».

Edozein vedanā, iragana, etorkizuna edo oraina, barnekoa edo kanpokoa, gordina edo sotila, beherakoa edo goratua, urruna edo hurbilekoa, edozein vedana yathā · bhūtaṃ paññā egokiarekin ikusi behar da modu honetan: ‘Hau ez da nirea, Ez naiz hau, hau ez da nire atta ».

Saññā edozein dela ere, iragana, etorkizuna edo oraina, barnekoa edo kanpokoa, gordina edo sotila, beherakoa edo goratua, urruna edo gertu, edozein saññā yathā · bhūtaṃ paññā egokiarekin ikusi behar da modu honetan: ‘Hau ez da nirea, Ez naiz hau, hau ez da nire atta ».

Edozein saṅkhāra, izan iragana, etorkizuna edo oraina, barnekoa edo kanpokoa, gordina edo sotila, beheragokoa edo goratua, urruna edo gertu, edozein saṅkhra yathā · bhūtaṃ paññā egokiekin ikusi behar da modu honetan: ‘Hau ez da nirea, Ez naiz hau, hau ez da nire atta ».

Viññāṇa edozein dela ere, iragana, etorkizuna edo oraina, barnekoa edo kanpokoa, gordina edo sotila, beheragokoa edo goratua, urruna edo gertu, edozein viññāṇa yathā · bhūtaṃ paññā egokiarekin ikusi behar da modu honetan: ‘Hau ez da nirea, Ez naiz hau, hau ez da nire atta ».Horrela ikusita, diziplina noble ilustratu bat Rabarekin etsita dago, minarekin pozik, heriotzarekin etsita, chakrarekin etsita eta Viarekin etsita. Etsita, emozional bihurtzen da. Depresioaren bidez, lasaitu egiten da. Askapenarekin, isa: ‘askatu’. Ulertzen du: ‘Jaiotza amaitu da, bizitza braminoa bizi da, egin beharrekoa egina dago, ez dago beste existentziarik’.

Hau da Bhagwarrek esan zuena. Pozik zeuden bost fraideen taldea pozik agertu zen bere hitzekin.

Errebelazio hori eman zenean, bost fraide taldeko zitadelak, itsatsi gabe, heriotzatik libratu ziren.

15) Classical Belarusian-Класічная беларуская,Адкрыццё Абуджанага з Усведамленнем Сусвету (DAOAU)

SN 22,59 (S iii 66)
Анатталакхана Сута
- Характарыстыка не-Я -
[anattā · lakkhaṇa]

У гэтай вельмі вядомай сутце Буда ўпершыню выкладае сваё вучэнне пра анатту.
Аднойчы Бхагава спыняўся ў Баранасі ў Аленевай гаі ў Ісіпатане. Там ён звярнуўся да групы з пяці бхікху:
- Бхікхус.
- Бхадантэ, - адказалі бхікху. Бхагава сказаў:
- Рупа, бхікхус, анатта. І калі б гэтая рупа была ата, бхікху, гэтая рупа не паддалася б разлад, і пра рупу можна [сказаць]: “Хай мая рупа будзе такой, хай мая рупа не будзе такой.” Але гэта таму, што рупа - гэта анатта, і рупа прыносіць нязручнасць, і гэтага нельга [сказаць] пра рупу: “Хай мая рупа будзе такой, хай мая рупа не будзе такой.”

Ведана, бхікху, - гэта анатта. І калі б гэтая веда была ата, бхікху, гэтая веда не магла б пагоршыць сябе, і пра гэта можна было б сказаць [веда]: “Няхай мая веда будзе такой, хай мая веда не будзе такой”. Але гэта таму, што веда - гэта анатта, - ведана здольная разраджацца, і пра гэта не можа быць сказана: “хай мая веда будзе такой, хай мая веда не будзе такой”.

Саньша, бхікху, - анатта. І калі б гэтая санья была ата, бхікху, гэтая санья не паддалася б непрыемнасцям, і пра гэта можна было б сказаць [санья]: “Хай мая санья будзе такой, хай мая санья не будзе такой”. Але гэта таму, што саньша - гэта анатта, якая дазваляе саннье разладжваць сябе, і яе нельга [сказаць] пра саньсу: “Хай мая санья будзе такой, хай мая санья не будзе такой”.

Сангхары, бхікху, - гэта аната. І калі б гэтыя сангхары былі ата, бхікху, гэтыя сангхары не маглі б сябе здзіўляць, і пра сандхары можна было б [сказаць]: “Няхай мае сангхары будуць такімі, хай мае сангхары не будуць такімі”. Але гэта таму, што сангхары - гэта анатта, з якой сандхары могуць разрадзіцца, і пра сандхары гэтага нельга сказаць: “хай мае сангхары будуць такімі, хай мае сангхары не будуць такімі”.

Віньньяна, бхікху, - гэта анатта. І калі б гэтая віньяна была ата, бхікху, гэтая віньшана не паддалася б разладу, і пра гэта можна было б сказаць [віньяна]: “Няхай мая віньшаня будзе такой, хай мая віньшана не будзе такой”. Але гэта таму, што віньшана - гэта анатта, што віньшаня падвяргаецца нязручнасці, і яе нельга [сказаць] пра віньшану: “Няхай мая віньшаня будзе такой, хай мая віньшана не будзе такой”.

Што вы думаеце пра гэта, бхікху: Рупа пастаянная ці анічка?
часовы
- Аніка, Бхантдэ

- А што анічка, гэта дуккха ці сукха? {1}

- Дукха, Бхантэ.

- І тое, што аніка, дуккха, ад прыроды падвяргаецца зменам, ці правільна гэта лічыць: “Гэта маё. Я гэта. Гэта мой ата?

- Не, Бхантэ.

- Ведана пастаянная альбо аніка?

- Аніка, Бхантэ.

- А што анічка, гэта дуккха ці сукха?
- Дукха, Бхантэ.
- І тое, што аніка, дуккха, ад прыроды падвяргаецца зменам, ці правільна лічыць гэта: “Гэта маё. Я гэта. Гэта мой ата?
- Не, Бхантэ.
- Санья пастаянная альбо аніка?
- Аніка, Бхантэ.
- А што анічка, гэта дуккха ці сукха?
- Дукха, Бхантэ.
- І тое, што аніка, дуккха, ад прыроды падвяргаецца зменам, ці правільна лічыць гэта: “Гэта маё. Я гэта. Гэта мой ата?
- Не, Бхантэ.
- Сангхарас пастаянны альбо аніка?
- Аніка, Бхантэ.
- А што анічка, гэта дуккха ці сукха?
- І тое, што аніка, дуккха, ад прыроды падвяргаецца зменам, ці правільна лічыць гэта: “Гэта маё. Я гэта. Гэта мой ата?
- Не, Бхантэ.
- Віньшана пастаянная альбо аніка?
- Аніка, Бхантэ.
- А што анічка, гэта дуккха ці сукха?
- Дукха, Бхантэ.
- І тое, што анікка, дуккха, ад прыроды падвяргаецца зменам, ці правільна гэта лічыць: “Гэта маё. Я гэта. Гэта мой ата?
- Не, Бхантэ.
- Такім чынам, бхікху, незалежна ад рупы, няхай гэта будзе мінулая, будучая альбо цяперашняя, унутраная альбо знешняя, грубая ці тонкая, непаўнавартасная альбо ўзнёслая, далёкая альбо блізкая, любую рупу трэба разглядаць ятха · бхутаṃ з належнай паньшнай такім чынам: ‘ Гэта не маё, я не гэта, гэта не маё ата “.

Незалежна ад веданы, няхай гэта будзе мінулая, будучая ці цяперашняя, унутраная альбо знешняя, грубая ці тонкая, непаўнавартасная альбо ўзнёслая, далёкая ці блізкая, любую ведану трэба разглядаць ятха · бхутаṃ з належным паньшам такім чынам: «Гэта не маё, Я не гэта, гэта не мой ата ‘.

Якая б ні была саньша, няхай гэта будзе мінулая, будучая ці цяперашняя, унутраная альбо знешняя, грубая ці тонкая, непаўнавартасная альбо ўзнёслая, далёкая ці блізкая, любую саньшу трэба разглядаць ятха · бхутаṃ з належнай панньёй такім чынам: Я не гэта, гэта не мая атака “.

Якімі б не былі санхары, няхай яны будуць мінулымі, будучымі альбо сапраўднымі, унутранымі альбо знешнімі, грубымі ці тонкімі, непаўнавартаснымі альбо ўзнёслымі, далёкімі ці блізкімі, любых сангхараў трэба разглядаць ятха · бхутаṃ з належнымі паньшамі такім чынам: ‘Гэта не маё Я не гэта, гэта не мая атака “.

Незалежна ад віньшаны, няхай гэта будзе мінулая, будучая ці цяперашняя, унутраная ці знешняя, грубая ці тонкая, непаўнавартасная альбо ўзнёслая, далёкая ці блізкая, любую віньшану трэба разглядаць ятха · бхутаю з належнай паньшай такім чынам: ‘Гэта не маё, Я не гэта, гэта не мая атака “.У такім выглядзе прасветлены высакародны вучань расчараваны Рабай, незадаволены болем, расчараваны смерцю, расчараваны чакрамі і расчараваны Віяй. Расчараваны, ён становіцца эмацыянальным. Праз дэпрэсію ён адчувае палёгку. З вызваленнем, isa: “вызвалены”. Ён разумее: “Нараджэнне скончылася, жыццё брахмана пражыта, зроблена тое, што трэба зрабіць, нічога іншага для гэтага існавання няма”.

Гэта сказаў Бхагвар. Група пяці манахаў, якія былі ў захапленні, была ў захапленні ад яго слоў.

Калі было дадзена гэтае адкрыццё, цытадэлі групы пяці манахаў, не прыліпаючы, былі вызвалены ад смерці.


16) Classical Bengali-ক্লাসিক্যাল বাংলা,সচেতনতা ইউনিভার্স (ডিএওএইউ) দিয়ে জাগ্রত ব্যক্তির আবিষ্কার

এসএন 22.59 (এস আইআইআই 66)
আনতলখনা সুত্ত
- স্ব-স্ব বৈশিষ্ট্য -
[আনতাā লক্ষখা]

অত্যন্ত বিখ্যাত এই সূত্রে বুদ্ধ প্রথমবার অনাতায় তাঁর শিক্ষার ব্যাখ্যা দিয়েছিলেন।
একসময়, ভগবতা ইসিপাতানার হরিণ গ্রোভের বরসিয়াসে অবস্থান করছিলেন। সেখানে তিনি পাঁচটি ভিক্ষু দলকে সম্বোধন করেছিলেন:
- ভিক্ষুস
- ভাদান্তে, ভিক্ষু জবাব দিল। ভাগব বলেছেন:
- রেপা, ভিক্ষুস, আনাত্তা। আর যদি এই রাপা আতা, ভিক্ষুস হত তবে এই রাপা নিজেকে অনর্থক-স্বাচ্ছন্দ্যে leণ দিতেন না, এবং রাপা সম্পর্কে বলা যেতে পারে: ‘আমার রাপা যেন এমন হয়, আমার রাপা যেন এমন না হয়।’ তবে এ কারণেই রাপা অনাত্ত্র যা রাপা নিজেকে অনিচ্ছায়িত করার জন্য ঘৃণা করে, আর এটিকে রাপা সম্পর্কে বলা যায় না: ‘আমার রাপা যেন এমন হয়, আমার রাপা যেন এমন না হয়।’

বেদনা, ভিক্ষুস, আনাত্তা। এবং যদি এই বেদানা আতা, ভিক্ষুস হত তবে এই বেদানাটি নিজেকে সহজেই অনর্থক toণ দিতো না, এবং বেদানের কথাও বলা যেতে পারে: ‘আমার বেদানা যেন এমন হয় তবে আমার বেদনা এমন না হয়।’ তবে এটি বেদানাট হ’ল আনাট্ট যা বেদানা নিজেকে অবিরাম করতে ঘৃণা করে এবং বেদ সম্পর্কে [তা বলা যায় না]: ‘আমার বেদানা যেন এমন হয়, আমার বেদনা এমন না হয়।’

সাঃ, ভিক্ষুস, আনাত্তা। আর যদি এই সাতা আতা, ভিক্ষুস হত তবে এই সা’আ নিজেকে অবিরাম করতে ঘৃণা করতেন না, এবং এটি সা’য়ের কথা বলা যেতে পারে: ‘আমার সা’টা যেন এমন হয়, আমার সা’টা এমন না হয়।’ তবে এটি হ’ল অনাটি হ’ল সাঁতা নিজেকে অস্বাচ্ছন্দ্যের জন্য ndsণ দেয় এবং এটি ‘সা’-এর বিষয়ে বলা যায় না:’ আমার সা’টা যেন এমন হয়, আমার সা’টা এমন না হয়। ‘

সখরাস, ভিক্ষুস, আনাত্তা। আর যদি এই সখররা আতা, ভিক্ষুস হত তবে এই সখরাশরা নিজেদেরকে অনিচ্ছার জন্য ndণ দিত না, এবং সখখরাস সম্পর্কে [বলা যেতে পারে): ‘আমার সখরাশরা যেন এ রকম হয় তবে আমার সখরাশরা এ রকম না হয়।’ তবে এটি কারণ, কারণ সখররা অনত হ’ল যে সখররা নিজেকে অনাচারের জন্য leণ দেয়, এবং এটি সখখরাস সম্পর্কে বলা যায় না: ‘আমার সখরাশরা যেন এমন হয়, আমার সখরাশরা এ রকম না হয়।’

ভাইয়া, ভিক্ষুস, আনাত্তা। আর যদি এই ভাইটা আতা, ভিক্ষুস হত তবে এই ভাইয়া নিজেকে সহজেই অনর্থক বলে মনে করত না, এবং ভাইয়ার কথাও বলা যেতে পারে: ‘আমার ভাইয়া যেন এমন হয়, আমার ভাইয়া এমন না হয়।’ তবে এটি হ’ল অনাটি হ’ল যে ভাইয়া নিজেকে সহজেই অদৃশ্য করার জন্য ññāṇণ দেয় এবং এটি ভাইয়ার বিষয়ে [বলা যায় না]: ‘আমার ভাইয়া এমনভাবেই হোক, আমার ভাইয়া এমনভাবে না ঘটে।’

এই সম্পর্কে আপনার কী ধারণা, ভখখুস: রাপা স্থায়ী নাকি অ্যানিক্কা?
অস্থায়ী
- আনিকা, ভান্থে

- আর যা আনিচা, তা কি দুখখা নাকি সুখ? {1}

- দুখখা, ভাঁতে।

- এবং যা অনীক, দুখা, প্রকৃতির পরিবর্তনের সাপেক্ষে, এটিকে বিবেচনা করা কি যথাযথ: ‘এটি আমার। আমি এই। এটা আমার আতা? ‘

- না, ভাঁতে।

- বেদান স্থায়ী নাকি অ্যানিকা?

- আনিকা, ভাঁতে।

- আর যা আনিচা, তা কি দুখখা নাকি সুখ?
- দুখখা, ভাঁতে।
- এবং যা অনীক, দুখ, প্রকৃতির পরিবর্তনের সাপেক্ষে, এটিকে বিবেচনা করা কি যথাযথ: ‘এটি আমার। আমি এই। এটা আমার আতা? ‘
- না, ভাঁতে।
- সাññā স্থায়ী নাকি অ্যানিকা?
- আনিকা, ভাঁতে।
- আর যেটা আনিচা, তা কি দুখখা নাকি সুখ?
- দুখখা, ভাঁতে।
- এবং যা অনীক, দুখ, প্রকৃতির পরিবর্তনের সাপেক্ষে, এটিকে বিবেচনা করা কি যথাযথ: ‘এটি আমার। আমি এই। এটা আমার আতা? ‘
- না, ভাঁতে।
- সখরাস কি স্থায়ী নাকি অ্যানিকা?
- আনিকা, ভাঁতে।
- আর যেটি আনিচা, তা কি দুখখা নাকি সুখ?
- এবং যা অনীক, দুখা, প্রকৃতির পরিবর্তনের সাপেক্ষে, এটিকে বিবেচনা করা কি যথাযথ: ‘এটি আমার। আমি এই। এটা আমার আতা? ‘
- না, ভাঁতে।
- ভাইয়া কি স্থায়ী নাকি অ্যানিকা?
- আনিকা, ভাঁতে।
- আর যেটা আনিচা, তা কি দুখখা নাকি সুখ?
- দুখখা, ভাঁতে।
- এবং যা অনীক, দুখা, প্রকৃতির পরিবর্তনের সাপেক্ষে, এটিকে বিবেচনা করা কি যথাযথ: ‘এটি আমার। আমি এই। এটা আমার আতা? ‘
- না, ভাঁতে।
- অতএব, ভিক্ষুস, যা-ই হোক না কেন, তা অতীত, ভবিষ্যত, বা বর্তমান, অভ্যন্তরীণ বা বাহ্যিক, স্থূল বা সূক্ষ্ম, নিকৃষ্ট বা উচ্চতর, দূর বা নিকটবর্তী, কোনও রাপকে যথাযথ পাঠের সাথে এইভাবেই দেখতে পাওয়া যায়: ‘ এটি আমার নয়, আমি এটি নই, এটি আমার আতা নয় ‘’

বেদনা যাই হউক না কেন, অতীত, ভবিষ্যত বা বর্তমান, অভ্যন্তরীণ বা বাহ্যিক, স্থূল বা সূক্ষ্ম, নিকৃষ্ট বা উচ্চতর, সুদূর বা নিকটবর্তী, যে কোনও বেদানকে যথাযথ পন্থায় ইয়াত ভক্তকে দেখা যেতে পারে: ‘এটি আমার নয়, আমি এটি নই, এটি আমার আতা নয়। ‘

যাই হোক না কেন, তা অতীত, ভবিষ্যত বা বর্তমান, অভ্যন্তরীণ বা বাহ্যিক, স্থূল বা সূক্ষ্ম, নিকৃষ্ট বা উচ্চতর, সুদূর বা নিকটবর্তী, যে কোনও সাথকে যথাযথ পায়ের সাথে এইভাবে দেখা যেতে হবে: ‘এটি আমার নয়, আমি এটি নই, এটি আমার আতা নয়। ‘

যেই সখীরা হোক না কেন, সেগুলি অতীত, ভবিষ্যত বা বর্তমান, অভ্যন্তরীণ বা বাহ্যিক, স্থূল বা সূক্ষ্ম, নিকৃষ্ট বা উচ্চতর, সুদূর বা নিকটেই হোক, যে কোনও সখরীরা এইভাবে যথাযথ পন্থায় ইয়াতভক্তকে দেখা যাবে: ‘এটি আমার নয়, আমি এটি নই, এটি আমার আতা নয়। ‘

যেকোনো viia, তা অতীত, ভবিষ্যত বা বর্তমান, অভ্যন্তরীণ বা বাহ্যিক, স্থূল বা সূক্ষ্ম, নিকৃষ্ট বা উচ্চতর, সুদূর বা নিকটবর্তী, যে কোনও ভাইকে যথাযথ পায়ের সাথে ইয়াত ভক্তকে দেখা উচিত: ‘এটি আমার নয়, আমি এটি নই, এটি আমার আতা নয়। ‘এইভাবে দেখা যায়, একজন আলোকিত আভিজাত্য শিষ্য রাবার সাথে হতাশ, বেদনায় অসন্তুষ্ট, মৃত্যুর সাথে হতাশ, চক্রে হতাশ এবং ভায়ার সাথে হতাশ। হতাশ হয়ে সে আবেগপ্রবণ হয়। হতাশার মধ্য দিয়ে তিনি মুক্তি পান। মুক্তির সাথে, ইসা: ‘মুক্তি পেয়েছে।’ তিনি বুঝতে পেরেছেন: ‘জন্ম শেষ, ব্রাহ্মণ জীবন বেঁচে আছে, যা করা দরকার তা করা হয়, এই অস্তিত্বের আর কিছুই নেই।’

ভগবান এই বলেছিলেন। তাঁর কথায় খুশি হয়েছিলেন পাঁচটি সন্ন্যাসীর দল।

যখন এই ওহী দেওয়া হয়েছিল, পাঁচটি সন্ন্যাসীর দলটির সিটিডেলগুলি, লাঠি না ধরেই মৃত্যু থেকে মুক্তি পেয়েছিল।

17) Classical  Bosnian-Klasični bosanski,Otkrivanje Probuđenog sa Univerzumom svjesnosti (DAOAU)

SN 22,59 (S iii 66)
Anattalakkhana Sutta
- Karakteristika ne-Ja -
[anatha · lakkhaṇa]

U ovoj vrlo poznatoj sutti, Buda prvi put iznosi svoje učenje o anatti.
Jednom prilikom, Bhagavā je boravio u Bārāiasiju u Jelenovom gaju u Isipatani. Tamo se obratio grupi od pet monahinja:
- Bhikkhus.
- Bhadante, odgovorili su monahši. Bhagava je rekao:
- Rupa, monah, je anatta. A da je ova rupa Atta, monahinje, ova rupa se ne bi mogla smiriti, a moglo bi se [reći] i za Rupu: ‘Neka moja rupa bude takva, neka moja rupa ne bude takva.’ Ali zato što je rūpa anatta, rūpa se može ometati i što se to ne može [reći] za rūpu: ‘Neka moja rupa bude takva, neka moja rupa ne bude takva.’

Vedana, monahinja, je anatta. I kad bi ova vedana bila Atta, monahinje, ova vedana ne bi mogla da se ometa, a moglo bi se [reći] i o vedani: ‘Neka moja vedana bude takva, neka moja vedana ne bude takva.’ Ali to je zato što je vedana anatta, što se vedano može smiriti i što se za nju ne može [reći]: ‘Neka moja vedana bude takva, neka moja vedana ne bude takva.’

Saññā, monah, je anatta. A da je ova sañña Atta, monahinje, ova sañña se ne bi mogla smiriti, a za saññu bi se moglo [reći]: ‘Neka moja sñña bude takva, neka moja sñña ne bude takva.’ Ali zato što je saññā anatta, sañña sebi daje smetnju i što se za saññu ne može [reći]: ‘Neka moja sññā bude takva, neka moja sññā ne bude takva.’

Saṅkhāras, monahinje, su anatta. A da su ti sandžare bili Atta, monahinje, ti sandžare ne bi se odavali, a moglo bi se [reći] za sandžare: ‘Neka moji sandžare budu takvi, neka moji sandžare ne budu takvi.’ Ali zato što su sandžare anatta, sandžare se mogu smiriti i što se ne može [reći] za sandžare: ‘Neka moje sandžare budu takve, neka moje sandžare ne budu takve.’

Viññāṇa, monahinja, je anatta. I da je ova vinjana Atta, monahinje, ova vinjana se ne bi mogla smiriti, a moglo bi se [reći] i o vinjani: ‘Neka moja viññāṇa bude takva, neka moja viññā’a ne bude takva.’ Ali zato što je viññāṇa anatta, viññāṇa se odaje nelagodnosti i što se to ne može [reći] za viññāṇa: „Neka moja viññāṇa bude takva, neka moja viññāṇa ne bude takva.“

Što mislite o ovome, monahinje: je li Rupa trajna ili anicca?
privremeni
- Anicca, Bhanthdhe

- A ono što je anicca, je li dukkha ili sukha? {1}

- Dukkha, Bhante.

- A ono što je anicca, dukkha, po prirodi podložno promjenama, je li ispravno smatrati to: ‘Ovo je moje. Ja sam ovo. Ovo je moj napadač? ‘

- Ne, Bhante.

- Da li je Vedanā trajna ili anicca?

- Anicca, Bhante.

- A ono što je anicca, je li dukkha ili sukha?
- Dukkha, Bhante.
- A ono što je anicca, dukkha, po prirodi podložno promjenama, je li ispravno smatrati to: ‘Ovo je moje. Ja sam ovo. Ovo je moj napadač? ‘
- Ne, Bhante.
- Da li je Saññā trajna ili anicca?
- Anicca, Bhante.
- A ono što je anicca, je li dukkha ili sukha?
- Dukkha, Bhante.
- A ono što je anicca, dukkha, po prirodi podložno promjenama, je li ispravno smatrati to: ‘Ovo je moje. Ja sam ovo. Ovo je moj napadač? ‘
- Ne, Bhante.
- Jesu li Saṅkhāras trajni ili anicca?
- Anicca, Bhante.
- A ono što je anicca, je li dukkha ili sukha?
- A ono što je anicca, dukkha, po prirodi podložno promjenama, je li ispravno smatrati to: ‘Ovo je moje. Ja sam ovo. Ovo je moj napadač? ‘
- Ne, Bhante.
- Da li je Viññāṇa trajna ili anicca?
- Anicca, Bhante.
- A ono što je anicca, je li dukkha ili sukha?
- Dukkha, Bhante.
- A ono što je anicca, dukkha, po prirodi podložno promjenama, je li ispravno smatrati to: ‘Ovo je moje. Ja sam ovo. Ovo je moj napadač? ‘
- Ne, Bhante.
- Stoga, monahse, bilo koje rupe, bilo da je prošla, buduća ili sadašnja, unutarnja ili vanjska, gruba ili suptilna, inferiorna ili uzvišena, daleka ili blizu, bilo koju rupu treba vidjeti yathā · bhūtaṃ s odgovarajućim paññā na ovaj način: ‘ Ovo nije moje, nisam ovo, ovo nije moj napad. ‘

Kakva god bila vedana, bila ona prošla, buduća ili sadašnja, unutarnja ili vanjska, gruba ili suptilna, inferiorna ili uzvišena, daleka ili blizu, bilo koju vedanu treba vidjeti yathā · bhūtaṃ s odgovarajućim paññā na ovaj način: ‘Ovo nije moje, Ja nisam ovo, ovo nije moj napadač. ‘

Bez obzira na saññu, bila ona prošlost, budućnost ili sadašnjost, unutarnja ili vanjska, gruba ili suptilna, inferiorna ili uzvišena, daleka ili blizu, bilo koju sññu treba vidjeti yathā · bhūtaṃ s odgovarajućom paññom na ovaj način: ‘Ovo nije moje, Ja nisam ovo, ovo nije moj napadač. ‘

Bez obzira na saṅkhāre, bile one prošle, buduće ili sadašnje, unutarnje ili vanjske, grube ili suptilne, inferiorne ili uzvišene, daleke ili bliske, bilo koje sṅkhāre treba vidjeti yathā · bhūtaṃ s odgovarajućim paññama na ovaj način: „Ovo nije moje, Ja nisam ovo, ovo nije moj napadač. ‘

Kakva god viññāṇa, bila ona prošlost, budućnost ili sadašnjost, unutarnja ili vanjska, gruba ili suptilna, inferiorna ili uzvišena, daleka ili blizu, bilo koju viññāṇu treba vidjeti yathā · bhūtaṃ s odgovarajućim paññā na ovaj način: „Ovo nije moje, Ja nisam ovo, ovo nije moj napadač. ‘Tako gledano, prosvijetljeni plemeniti učenik razočaran je Rabom, nezadovoljan bolom, razočaran smrću, razočaran čakrama i razočaran Via. Razočaran, postaje emotivan. Kroz depresiju mu je laknulo. Oslobođenjem je: ‘oslobođeno’. Razumije: ‘Rođenje je gotovo, život brahmana je prošao, ono što treba učiniti je učinjeno, za ovo postojanje nema ništa drugo.’

Ovo je rekao Bhagwar. Skupinu od pet monaha koji su bili oduševljeni oduševile su njegove riječi.

Kada je dato ovo otkrivenje, kašteli grupe od pet monaha, bez držanja, oslobođeni su smrti.


18) Classical Bulgaria- Класически българск,Откриване на пробуден с Вселената на осъзнаването (DAOAU)

SN 22,59 (S iii 66)
Anattalakkhana Sutta
- Характеристиката на не-Аз-а -
[anattā · lakkhaṇa]

В тази много известна сута Буда за първи път излага своето учение за анатта.
Веднъж Бхагава отседнал в Баранаши в Еленската горичка в Исипатана. Там той се обърна към групата от петима мохаджи:
- Bhikkhus.
- Бхаданте, отвърнаха момчетата. Бхагава каза:
- Rūpa, bhikkhus, е анатта. И ако тази рупа беше ата, бхикху, тази рупа нямаше да се поддава на неспокойствие и би могло да се каже за рупа: „Нека моята рупа бъде такава, нека моята рупа не бъде такава.“ Но тъй като рупа е анатта, рупата се поддава на неспокойствие и че не може да се [казва] за рупа: „Нека моята рупа бъде такава, нека моята рупа не бъде такава.“

Ведана, бхикхус, е анатта. И ако тази ведана беше ата, бхикху, тази веда не би се поддала на неспокойствие и би могло [да се каже] за ведана: „Нека моята веда бъде такава, нека моята ведана не бъде такава“. Но тъй като vedana е anatta, vedanā се поддава на неспокойствие и че не може [да се каже] за vedanā: „Нека моя vedanā бъде такава, нека моя vedanā не бъде такава“.

Saññā, bhikkhus, е анатта. И ако тази саня беше ата, бхикху, тази саня не би се поддала на неспокойствие и би могло [да се каже] за саня: „Нека моята саня бъде такава, нека моята саня не бъде такава“. Но тъй като saññā е anatta, saññā се поддава на безпокойство и че не може [да се каже] за saññā: „Нека saññā бъде такъв, нека saññā не бъде такъв“.

Сангхари, бхикху, са анатта. И ако тези санджари бяха ата, монах, тези сангхари нямаше да се поддават на неспокойствие и за сандхарите може да се [каже]: „Нека моите санджари бъдат такива, нека моите санджари не бъдат такива“. Но защото сангхарите са анатта, санджарите се поддават на неспокойствие и че не може [да се каже] за санджарите: „Нека моите санджари бъдат такива, нека моите санджари не бъдат такива“.

Viññāṇa, bhikkhus, е анатта. И ако тази виншана беше ата, мохуси, тази виньшана нямаше да се поддава на безпокойство и би могло [да се каже] на виншаня: „Нека моята виньшана да бъде такава, нека моята виньшана не бъде такава“. Но тъй като виншана е анатта, той се поддава на неспокойствие и че не може [да се каже] за виншаня: „Нека моята виньша бъде такава, нека моята виньшана не бъде такава“.

Какво мислите за това, монахини: Рупа постоянна ли е или аника?
временно
- Аника, Бхантхе

- А това, което е аника, дуккха или сукха? {1}

- Dukkha, Bhante.

- И това, което е anicca, dukkha, по природа подлежи на промяна, правилно ли е да го считаме като: „Това е мое. Аз съм това. Това е моят ата?

- Не, Бханте.

- Vedanā постоянна ли е или anicca?

- Аника, Бханте.

- А това, което е аника, дукха или сукха?
- Dukkha, Bhante.
- И това, което е anicca, dukkha, по природа подлежи на промяна, правилно ли е да го считаме като: „Това е мое. Аз съм това. Това е моят ата?
- Не, Бханте.
- Saññā постоянна ли е или anicca?
- Аника, Бханте.
- А това, което е аника, дуккха или сукха?
- Dukkha, Bhante.
- И това, което е anicca, dukkha, по природа подлежи на промяна, правилно ли е да го разглеждаме като: „Това е мое. Аз съм това. Това е моят ата?
- Не, Бханте.
- Saṅkhāras постоянни ли са или anicca?
- Аника, Бханте.
- А това, което е аника, дуккха или сукха?
- И това, което е anicca, dukkha, по природа подлежи на промяна, правилно ли е да го считаме като: „Това е мое. Аз съм това. Това е моят ата?
- Не, Бханте.
- Постоянна ли е Viññāṇa или anicca?
- Аника, Бханте.
- А това, което е аника, дуккха или сукха?
- Dukkha, Bhante.
- И това, което е anicca, dukkha, по природа подлежи на промяна, правилно ли е да го считаме като: „Това е мое. Аз съм това. Това е моят ата?
- Не, Бханте.
- Следователно, бхикху, каквато и да е рупа, била тя минала, бъдеща или настояща, вътрешна или външна, груба или фина, по-ниска или извисена, далечна или близка, всяка рупа трябва да се разглежда yathā · bhūtaṃ с подходящи paññā по този начин: “ Това не е мое, аз не съм това, това не е моето ата. ‘

Каквато и да е ведана, била тя минала, бъдеща или настояща, вътрешна или външна, груба или фина, по-ниска или екзалтирана, далечна или близка, всяка ведана трябва да се вижда ятха · бхутаṃ с подходяща паньша по този начин: „Това не е мое, Аз не съм това, това не е моят ата.

Каквато и да е саня, била тя минала, бъдеща или настояща, вътрешна или външна, груба или фина, по-ниска или възвишена, далечна или близка, всяка саня трябва да се разглежда yathā · bhūtaṃ с подходяща paññā по този начин: „Това не е мое, Аз не съм това, това не е моят ата.

Каквито и санджари, били те минали, бъдещи или настоящи, вътрешни или външни, груби или фини, по-ниски или възвишени, далечни или близки, всички санджари трябва да се видят ятха · бхутаṃ с подходящи панджа по този начин: „Това не е мое, Аз не съм това, това не е моята атака.

Каквато и да е виннаша, била тя минала, бъдеща или настояща, вътрешна или външна, груба или фина, по-ниска или извисена, далечна или близка, всяка виньшана трябва да се види ятха · бхутаṃ с подходяща паня по този начин: „Това не е мое, Аз не съм това, това не е моят ата.Погледнат по този начин, просветеният благороден ученик е разочарован от Раба, недоволен от болка, разочарован от смъртта, разочарован от чакрите и разочарован от Виа. Разочарован, той става емоционален. Чрез депресия той се облекчава. С освобождението, isa: „освободен“. Той разбира: „Раждането е приключило, животът на брамин е изживян, това, което трябва да се направи, е направено, няма нищо друго за това съществуване“.

Това каза Бхагвар. Групата от петима монаси, които бяха във възторг, бяха възхитени от думите му.

Когато това откровение беше дадено, цитаделите на групата от петима монаси, без да се придържат, бяха освободени от смъртта.


10. Haeinsa Temple

Haeinsa Temple

Haeinsa (Temple of Reflection on a Smooth Sea) is one of the most
important Buddhist temples in South Korea. The temple was first built in
802 and rebuilt in the 19th century after Haiensa was burned down in a
fire in 1817. The temple’s greatest treasure however, a complete copy of
the Buddhist scriptures (he Tripitaka Koreana) written on 81,258
woodblocks, survived the fire.

9. Wat Arun

Wat Arun

Situated on the Thonburi side of the Chao Phraya River , Wat Arun (“Temple of Dawn”) is one of the oldest and best known landmarks in Bangkok,
Thailand. The temple is an architectural representation of Mount Meru,
the center of the universe in Buddhist cosmology. Despite it’s name, the
best views of Wat Arun are in the evening with the sun setting behind
it.

8. Pha That Luang

Pha That Luangflickr/A_E_P

Located in Vientiane, Pha That Luang (“Great Stupa in Lao”) is one of the most important monument in Laos.
The stupa has several terraces with each level representing a different
stage of Buddhist enlightenment. The lowest level represents the
material world; the highest level represents the world of nothingness.
Pha That Luang was built in the 16th century on the ruins of an earlier
Khmer temple. The temple was destroyed by a Siamese invasion in 1828,
then later reconstructed by the French in 1931.

7. Jokhang

Jokhang

The Jokhang Temple in Lhasa
is the most important sacred site in Tibetan Buddhism attracting
thousands of pilgrims each year. The temple was constructed by King
Songtsän Gampo in the 7th century. The Mongols sacked the Jokhang temple
several times but the building survived. Today the temple complex
covers an area of about 25,000 square meters.

6. Todaiji Temple

Todaiji Templeflickr/roybuloy

Todaiji (“Great Eastern Temple”) in Nara is one of the most historically significant and famous Buddhist temples in Japan.
The temple was built in the 8th century by Emperor Shomu as the head
temple of all provincial Buddhist temples of Japan. Today little remains
of the original buildings of Todaiji. The Daibutsuden (“Great Buddha
Hall”), dates for the most part from 1709. It houses one of the largest
Budha statues in Japan and is the worlds largest wooden building, even
though it is only two-thirds the size of the original structure.

5. Boudhanath

Boudhanath

Located in a suburb of Kathmandu,
Boudhanath is one of the largest stupas in the world. It is the center
of Tibetan Buddhism in Nepal and many refugees from Tibet have settled
here in the last few decades. It is probably best known for the Buddha
eyes that are featured on all four sides of the tower. The present stupa
is said to date from the 14th century, after the previous one was
destroyed by Mughal invaders.

4. Mahabodhi Temple

Mahabodhi Temple

The Mahabodhi (Great Enlightenment) Temple is a Buddhist stupa
located in Bodh Gaya, India. The main complex contains a descendant of
the original Bodhi Tree under which Gautama Buddha gained enlightenment
and is the most sacred place in Buddhism. About 250 years after the
Buddha attained Enlightenment, Emperor Asoka built a temple at the spot.
The present temple dates from the 5th-6th century.

3. Shwedagon Pagoda

Shwedagon Pagoda

The Shwedagon Pagoda (or Golden Pagoda) in Yangon, is the holiest
Buddhist shrine in Burma. The origins of Shwedagon are lost in antiquity
but it is estimated that the Pagoda was first built by the Mon during
the Bagan period, sometime between the 6th and 10th century AD. The
temple complex is full of glittering, colorful stupas but the center of
attention is the 99 meter high (326 feet) high main stupa that is
completely covered in gold.

2. Bagan

Bagan

Bagan, also spelled Pagan, on the banks of the Ayerwaddy River, is
home to the largest area of Buddhist temples, pagodas, stupas and ruins
in the world. It was the capital of several ancient kings of Burma who
built perhaps as many as 4,400 temples during the height of the kingdom
(between 1000 and 1200 AD). In 1287, the kingdom fell to the Mongols,
after refusing to pay tribute to Kublai Khan and Bagan quickly declined
as a political center, but continued to flourish as a place of Buddhist
scholarship.

1. Borobudur

#1 of Famous Buddhist Temples

Located on the Indonesian island of Java, 40 km (25 miles) northwest
of Yogyakarta, the Borobudur is the largest and most famous Buddhist
temple in the world. The Borobudur was built over a period of some 75
years in the 8th and 9th centuries by the kingdom of Sailendra, out of
an estimated 2 million blocks of stone. It was abandoned in the 14th
century for reasons that still remain a mystery and for centuries lay
hidden in the jungle under layers of volcanic ash.

https://www.touropia.com/amazing-buddhist-monasteries/

10 Amazing Buddhist Monasteries

Monasticism
is one of the most fundamental institutions of Buddhism. Monks and nuns
are responsible for preserving and spreading Buddhist teachings, as
well as educating and guiding Buddhist followers. Buddhist monasteries
emerged from the practice of vassa, the retreat undertaken by Buddhist
monks and nuns during the South Asian rainy season. These monasteries
gradually developed into centers of learning where philosophical
principles were developed and debated.

10. Yumbulagang

Yumbulagangflickr/RobertF

According to a legend Yumbulagang was the first building in Tibet and
the palace of the first Tibetan king, Nyatri Tsenpo. Its name means
“Palace of Mother and Son” in Tibetan. Under the reign of the 5th Dalai
Lama the palace became a monastery of the Gelugpa school. Sadly, it was
heavily damaged and reduced to a single storey during the Cultural
revolution but was reconstructed in 1983.

9. Erdene Zuu Monastery

Erdene Zuu Monasteryflickr/Honza Soukup

The Erdene Zuu Monastery is probably the most ancient surviving Buddhist monastery in Mongolia.
It was built in 1585 by Abtai Sain Khan, at the introduction of Tibetan
Buddhism into Mongolia. Stones from the ruins of Karakorum were used in
the construction. It is surrounded by a wall featuring 100 stupas. The
number 108, being a sacred number in Buddhism, was probably envisioned,
but never achieved. Under communist rule Erdene Zuu was allowed to exist
as a museum only. However, after the fall of communism in Mongolia in
1990, the monastery was turned over to the lamas and Erdene Zuu again
became a place of worship.

8. Ganden Monastery

Ganden Monasteryflickr/Pet_r

Ganden Monastery is one of the ‘great three’ university monasteries
of Tibet, located at the top of Wangbur Mountain at an altitude of 4,300
meters (14,107 feet). The other two are Sera Monastery and Drepung
Monastery. Being the farthest from Lhasa
of the three university monasteries, Ganden traditionally had a smaller
population with some 6,000 monks in the early 20th century. In 1959 the
monastery was completely destroyed by the Red Guards and the mummified
body of Tsongkhapa, the founder of the Monastery, was burned.
Reconstruction of the Monastery has been continuing since the 1980s.

7. Key Gompa

Key Gompaflickr/4ocima

Key Gompa or Ki Monastery is a thousand year old Tibetan Buddhist
monastery located prominently on top of a hill at an altitude of 4,166
meters (13,668 feet) in the Spiti Valley. The village of Kibar below the
monastery is said to be the highest village in India. The monastery has
been attacked many times during its long history by Mongol and other
armies and was also ravaged by fire and earthquakes. The successive
trails of destruction and restorations have resulted in a box-like
construction, and the monastery looks like a fort, where temples are
built on top of one another.

6. Lama Temple

Lama Templedreamstime/© Daniel Prudek

The Lama Temple (Yonghe Temple/Palace of Peace and Harmony), located in the northeastern part of Beijing,
is one of the largest Tibetan Buddhist monasteries in the world. The
temple was built by Chinese emperors who harbored a deep fascination for
the Tibetan version of Buddhism. Over the years, many Tibetan and
Mongolian monks lived and taught here, and there are still monks in
residence today. The temple contains a 26 meter (85 foot) tall statue of
Maitreya Buddha carved from a single piece of white sandalwood.

5. Thikse Monastery

Thikse Monastery

Thikse Monastery is a Tibetan Buddhist monastery of the Yellow Hat
sect noted for its resemblance to the Potala Palace in Lhasa. The
monastery is located at an altitude of 3,600 meters (11,800 feet) in the
Indus valley in India. It is a 12-storey complex and houses many items
of Buddhist art such as stupas, statues and wall paintings. One of the
main points of interest is the Maitreya Temple which is installed to
commemorate the visit of the 14th Dalai Lama to the Thikse monastery in
1970.

4. Punakha Dzong

Punakha Dzongflickr/jmhullot

Majestically standing on an island between the confluence of the Pho
Chhu and Mo Chhu rivers, Punakha Dzong is one of the most photogenic of
all Bhutan’s ancient dzongs. A dzong is a combination of both a fortress
and monastery and one is located in every district in Bhutan. Punakha
Dzong, like any other dong, serves several purposes including protection
for the region, an administrative seat for the government and as the
winter home of the monastic body. It is joined to the mainland by an
arched wooden bridge, and contains many precious relics from the days
when successive kings reigned the kingdom from this valley.

3. Taung Kalat

Taung Kalatflickr/exfordy

Built atop an extinct volcano plug, the Buddhist monastery of Taung Kalat is one of the most breathtaking sites in Burma.
To reach the monastery, visitors must climb the 777 steps to the
summit. Along the way are a multitude of Macaque monkeys expecting
treats. From the top of Taung Kalat, one can enjoy a panoramic view. One
can see the ancient city of Bagan and the massive solitary conical peak
of Mount Popa, the volcano that actually caused the creation of the
volcanic plug.

2. Taktsang Dzong

Taktsang Dzongflickr/Goran Hoglund

Situated on the edge of a 900 meter (3,000 feet) cliff, the Taktsang
Monastery or Tiger’s Nest creates an impressive sight, and is the
unofficial symbol of Bhutan. It is about 2-3 hour, totally up-hill hike
from the parking lot to the monastery. According to a legend Guru
Rinpoche flew to this location from Tibet on the back of a tigress and
Taktsang was consecrated to tame the Tiger demon. The first monastery
was not constructed until 1692. In 1998 a tragic fire destroyed most of
the original buildings, but these have since been painstakingly restored
to their former glory.

1. Hanging Monastery

#1 of Amazing Buddhist Monasteries

Perched precariously halfway up a cliff some 75 meters (246 feet)
above the ground, the Hanging Monastery is one of the most remarkable sights in China.
Consisting of a complex of 40 rooms linked together by mid-air
corridors and walkways, this remarkable monastery appears to be glued to
the side of a sheer precipice. The name ‘hanging’ may be misleading
though as it’s actually supported by stilts rather than built into a
cliff. The monastery was built in the 5th century and has been hanging
here for 1500 years. Over its long history many repairs and extension
led to its present day scale.


https://www.touropia.com/largest-temples-in-the-world/

10 Largest Temples in the World

So,
what is the biggest temple in the world? To answer this question we
first have to establish what a temple is. Although roughly defined as a
structure reserved for religious or spiritual activities not all
religions use the word temple. In the Western Christian tradition temple
is rarely used for example so these churches and cathedrals will be
excluded. In contrast, in the Eastern Christian tradition the word
temple is used very frequently.


Second what measure of size to use? According to the Guinness World Record the Akshardham Temple is the largest Hindu temple
in the world but this is disputed by at least 3 other temples in India
which are all claimed to be the largest temple. These temples are often
part of a larger complex which makes it even less clear. In this list
I’ll focus on the main temple (if any) to determine which is the largest temple in the word.



10. Baalbek

Baalbekflickr/upyernoz

Baalbek, also called Heliopolis, is a spectacular archaeological site
in northeastern Lebanon. From the 1st century BC and over a period of
two centuries, the Romans built three temples here: Jupiter, Bacchus and
Venus. Created to be the largest temple in the Roman empire, the temple
of Jupiter was lined by 54 massive granite columns. Only 6 of these
titanic columns remain standing but even they are incredibly impressive.
The best preserved temple at the site is the Temple of Bacchus built in
150 AD. The temple is 69 meters long and 36 meters wide. Its walls are
adorned by 42 Corinthian columns, 19 of which remain upright in position
standing 19 meters (62 feet) high.



9. Temple of Christ the Saviour

Temple of Christ the Saviourflickr/akk_rus

One of the most imposing and controversial buildings in Moscow,
the resurrected Temple of Christ the Saviour has had a short but
turbulent history. It was originally commissioned after the defeat of
Napoleon, but construction did not begin until 1839. In 1931 it was
blown to pieces by orders of Stalin to make way for a proposed Palace of
the Soviets, which was never built. In 1990, the Russian Orthodox
Church received permission to rebuilt the cathedral. Completed in 2000,
the new cathedral is loosely based on the original design, but
constructed with modern building materials. At a height of 105 meters
(344 feet) it is the tallest Orthodox church in the world.



8. Temple of Saint Sava

Temple of Saint Savaflickr/Jorge-11

The Temple of Saint Sava in Belgrade
is the largest Orthodox church building in the world. It is dedicated
to the founder of the Serbian Orthodox Church. The construction of the
church began in 1985 and was mostly completed by 2004. The internal
decorations are still not finished. In English, it is usually called a
cathedral because of its size and importance but it is not the seat of a
bishop and therefore technically not a cathedral. In Serbian it is
called a hram (temple). The church is 91 meters (299 feet) long from and
81 meters (266 feet) wide. It is 70 meters (230 feet) tall, with the
main gold-plated cross on top of the dome extends the church for 12 more
meters (39 feet). It has a surface area of 3,500 m2 on the ground
floor.



7. Tikal (Temple IV)

Tikal

Tikal was the largest Mayan city between ca. 200 to 900 AD with an
estimated population between 100,000 and 200,000 inhabitants. Tikal
contains 6 very large step pyramids. The largest, Temple-pyramid IV, is
some 72 meters (230 feet) high and was finished around 720 AD. Temple IV
is the largest temple built anywhere in the Maya region, and as it
currently stands is the tallest pre-Columbian structure in the Americas
although the Pyramid of the Sun at Teotihuacan may originally have been taller, as may have been one of the jungle covered pyramids at El Mirador.



6. Jetavanaramaya

Jetavanaramayawikipedia/MOHS Kosgodage

Located in the city of Anuradhapura, Sri Lanka,
the Jetavanaramaya is the largest stupa in the world if measured by
volume. The temple was built by king Mahasena in the 3rd century AD and
took 15 years to complete. Approximately 93.3 million baked bricks were
used in the construction. With a height of 122 meters (400 feet),
Jetavanaramaya was the third tallest structure in the world behind the
pyramids of Giza at the time of its completion. The diameter of the dome
itself is approximately 95 meters (312 feet).



5. Sri Ranganathaswamy

Sri Ranganathaswamyflickr/Melanie M

Dedicated to Lord Ranganatha (a reclining form of Lord Vishnu), the
Sri Ranganathaswamy Temple in Srirangam is an important shrine that
receives millions of visitors and pilgrims every year. With an area of
156 acres (6,31,000 m²), the Sri Ranganathaswamy Temple is one of the
largest temples in the world. In fact, the temple can be easily termed
as the largest functioning Hindu temple complex in the world. The oldest
structure of the temple dates back to the 10th century. There are 21
gopurams (tower), among which the Rajagopuram is the biggest temple in
South India. It is 73 meters (240 feet) in height, and dates from the
17th century, although it was only completed in 1987.



4. Akshardham Temple

Akshardham Templeflickr/Gaurav Trivedi

Completed in 2005 by the spiritual organization BAPS, no expense has
been spared in decorating the Akshardham temple. The building was
inspired and moderated by Pramukh Swami Maharaj, the current head of
Swaminarayan Hinduism. The central monument is 43 meters (141 feet)
high, 96 meters (316 feet) wide, and 110 meters (370 feet) long, and is
covered top to bottom with carved details of flora, fauna, dancers,
musicians, and deities. It is constructed entirely from Rajasthani pink
sandstone and Italian Carrara marble, and has no support from steel or
concrete.



3. Borobudur

Borobudur

Located on the Indonesian island
of Java, 40 km (25 miles) northwest of Yogyakarta, the Borobudur is the
largest Buddhist temple in the world. The temple was built over a
period of some 75 years in the 8th and 9th centuries by the kingdom of
Sailendra, out of an estimated 2 million blocks of stone. The Borobodur
can be divided into three groups: base, body, and top, which resembles
the three major division of a human body. The base is a 123×123 meters
(403.5×403.5 feet) square in size and 4 meters (13 feet) high of walls.
The total surface area is approximately 2,500 m2. The body is composed
of 5 square platforms each with diminishing heights. The top is a
monumental stupa with a main dome at the center . The dome has a height
of 35 meters (115 feet) from the ground level.



2. Karnak (Great Hypostyle Hall)

Karnakflickr/Mr. Theklan

Although badly ruined, few sites in Egypt
are more impressive than Karnak. It is the largest ancient temple
complex in the world, and represents the combined achievement of many
generations of Egyptian builders. Karnak actually consists of several
temples. One of most famous structures of Karnak is the Hypostyle Hall, a
hall area of 5,000 m2 (50,000 sq ft). The 134 massive columns arranged
in 16 rows supported a roof that has now fallen. At a height of 24
meters (80 feet) the 2 middle rows are higher than the others.



1. Angkor Wat Temple

#1 of Largest Temples In The World

Angkor s a vast temple complex in Cambodia
featuring the magnificent remains of several capitals of the Khmer
Empire, from the 9th to the 15th century AD. These include the famous
Angkor Wat temple, the largest temple in the world. The Angkor temple
stands on a raised terrace above the rest of the city. It is made of
three rectangular galleries rising to a central tower, each level higher
than the last. The outer gallery of the Angkor Wat temple measures 187 x
215 meters (614 x 705 feet). After this, the next two galleries are
connected to each other. On the second level, it measures 100 x 115
meters (328 x 377 feet). The inner gallery is a 60 x 60 meter (197 x 197
feet) square area. The tower above the central shrine rises 65 meters
(213 feet) above the ground.

https://www.touropia.com/ten-wonders-of-the-world/


10 Man Made Wonders of the World

The
earliest lists of Seven Wonders of the Ancient World were made more
than 2,000 years ago by ancient Hellenic tourists. Except for the Great
Pyramid of Giza those wonders no longer exist. They were destroyed by
earthquakes, fires and in one case by an angry mob. Many lists of
wonders have been made since than. Today we list our selection of 10
wonders of the world.




10. Parthenon

Parthenondreamstime/© Jim Roberts

The Parthenon on top of the Acropolis is one of the most famous buildings in the world and a visit to Athens
is not complete without visiting this temple. The construction of the
Parthenon started in in 447 BC, replacing and older temple that was
destroyed by the Persians, and completed in 432 BC. The purpose of the
Parthenon was to house a massive statue of Athena Parthenos made from
ivory, silver and gold. Sometime in the 5th century the statue was
looted by one of the Roman Emperors, and taken to Constantinople, where
it was later destroyed. During its long life the Parthenon has also
served as a fortress, a church, a mosque and as a powder magazine.



9. Easter Island

Easter Island

The world famous moai are monolithic statues located on Easter
Island, one of the most isolated islands on Earth. The statues were
carved by the Polynesian colonizers of the island, mostly between circa
1250 AD and 1500 AD. In addition to representing deceased ancestors, the
moai were also regarded as the embodiment of powerful living or former
chiefs. The tallest moai erected, called Paro, was almost 10 meters (33
ft) high and weighed 75 tonnes. The statues were till standing when
Europeans first visited the island, but most would be cast down during
later conflicts between clans. Today about 50 moai have been re-erected
on Easter Island or museums elsewhere.



8. Taj Mahal

Taj Mahalflickr/Dennis Jarvis

The Taj Mahal is an immense mausoleum of white marble, built between
1632 and 1653 by order of the Mughal emperor Shah Jahan in memory of his
favorite wife. The Taj is one of the most well preserved and
architecturally beautiful tombs in the world, one of the masterpieces of
Mughal architecture, and one of the great sites of the world’s
heritage. Called “a teardrop on the cheek of eternity”, the monument is
actually an integrated complex of structures. Besides the white domed
marble mausoleum it includes several other beautiful buildings,
reflecting pools, and extensive ornamental gardens with flowering trees
and bushes.



7. Colosseum

Colosseum

The Colosseum is the largest and most famous amphitheater ever built
in the Roman Empire. Its construction was started by emperor Vespasian
of the Flavian dynasty in 72 AD and was finished by his son Titus in 80
AD. During the Colosseum’s opening ceremonies, spectacles were held for
100 days in which 5,000 of animals and 2,000 gladiators were killed. The
Colosseum was capable of holding some 50,000 spectators who could enter
the building through no less than 80 entrances. Spectators were
protected from the rain and heat of the sun by sail,s called the
“velarium”, around the top of the attic. It is one of Rome’s most popular tourist attractions and has become an iconic symbol of Imperial Rome.



6. Angkor

Angkor

Angkor Wat is a vast temple complex featuring the magnificent remains
of several capitals of the Khmer Empire, from the 9th to the 15th
century AD. These include the famous Angkor Wat temple, the world’s
largest single religious monument, and the Bayon temple (at Angkor Thom)
with its multitude of massive stone faces. During it’s long history Angkor
went through many changes in religion converting between Hinduism to
Buddhism several times. It has become a symbol of Cambodia, appearing on
its national flag, and it is the country’s prime attraction for
visitors.



5. Teotihuacan

Teotihuacanflickr/ZeroOne

In the 2nd century BC a new civilization arose in the valley of
Mexico. This civilization built the flourishing metropolis of
Teotihuacán and it’s huge step pyramids.
The Pyramid of the Sun was built around 100 AD and is 75 meters (246 ft
(75) high making it the largest building in Teotihuacán and one of the
largest in Mesoamerica. The construction of the smaller Pyramid of the
Moon started a century later and was finished in 450 A.D. Seven
centuries after the demise of the Teotihuacán empire the pyramids were
honored and utilized by the Aztecs and became a place of pilgrimage.



4. Petra

Petra

Petra, the fabled “rose red city, half as old as time”, was the
ancient capital of the Nabataean kingdom. It is without a doubt Jordan’s
most valuable treasure and greatest tourist attraction. A vast, unique
city, carved into the side of the Wadi Musa Canyon centuries ago by the
Nabataeans, who turned it into an important junction for the silk and
spice routes that linked China, India and southern Arabia with Egypt,
Greece and Rome. The most elaborate building in Petra is Al Khazneh
(“The Treasury”‎), carved out of a sandstone rock face, it’s massive
façade dwarfing everything around it.



3. Machu Picchu

Machu Picchuflickr/Pedro Szekely

One of the most beautiful and impressive ancient sites in the world, Machu Pichu
was rediscovered in 1911 by Hawaiian historian Hiram after it lay
hidden for centuries above the Urubamba Valley. The “Lost City of the
Incas” is invisible from below and completely self-contained, surrounded
by agricultural terraces and watered by natural springs. Although known
locally, it was largely unknown to the outside world before being
rediscovered in 1911. Since then, Machu Picchu has become the most
important tourist attraction in Peru.



2. Great Wall of China

Great Wall of Chinawikipedia/Severin.stalder

The Great Wall of China built, rebuilt, and maintained between the
5th century BC and the 16th century to protect the northern borders of
the Chinese Empire from the attacks of the Xiongnu tribes. Several walls
have been built that were referred to as the Great Wall. One of the
most famous is the wall built between 220–206 BC by the first Emperor of
China but little of that wall remains. The majority of the existing
wall were built during the Ming Dynasty (1368-1644 AD). The most
comprehensive archaeological survey has recently concluded that the
entire Great Wall, with all of its branches, stretches for 8,851.8
kilometers (5,500.3 miles).



1. Pyramids of Giza

#1 of Ten Wonders Of The Worldflickr/Tommy Wong

The Giza necropolis, situated in the immediate vicinity of the
southwestern suburbs of Cairo is probably the most famous ancient site
in the world. The pyramids in Giza were built over the span of three
generations – by Khufu, his second reigning son Khafre, and Menkaure.
The Great Pyramid of Khufu is the oldest and sole remnant of the Seven
Wonders of the Ancient World. Over 2 million blocks of stone were used
to construct the pyramid, during a 20 year period concluding around 2560
BC. The pyramid is an awe-inspiring 139 meters (455 feet) high making
it the largest pyramid in Egypt, although nearby Khafre’s Pyramid
appears to be larger as it is build at a higher elevation.

https://www.touropia.com/national-parks-in-france/


10 Most Beautiful National Parks in France

From
its beautiful beaches in the south to the indomitable Alps and rustic
roving countryside; France has an incredible array of natural sights
that are sure to astound and entice visitors to this marvelous country
and that’s without even mentioning its stunning overseas territories!


With fantastic cities such as Paris, Lyon and Bordeaux to explore, there are a plethora of things to see and do in France
and one could spend months taking in all the sights on offer. One of
the most popular countries in the world for tourists, France will
continually delight and enamour visitors who are sure to revel in its
historical sites, world-renowned cuisine and vibrant cultural heritage.
To help you out on your trip, here are all ten national parks in France
for you enjoy.



Map of national parks in France© OpenStreetMap contributors © Esri — National Geographic

Map of National Parks in France



10. Cevennes National Park

Cevennes National Parkdreamstime/© Colombo

With a wide variety of different landscapes on offer, Cevennes
National Park makes for some delightful hiking as the scenes slowly
merge into each other and change before your very eyes. The array of
mountains and plateaus located within the park have rolling valleys and
hills that fall away from their peaks and these are beautiful to behold
from up high.


Forests and meadows provide a lovely contrast to the barren rock of
the cliffs and plateaus and a number of peaceful rivers and streams
meander their way between the hills. Fauna and flora spring out at you
from every nook and cranny and the wild flowers only add to the scenic
feel of this charming national park in Southern France.



9. Port-Cros National Park

Port-Cros National Park

Located in the Mediterranean, this delightful national park is
situated on the island of Port-Cros that gives it its name. Three
neighboring small islands are also included within its boundaries and
their serene turquoise waters welcome you into their warm embrace.


The beige rocks and sandy beaches that line the islands´ shores stand
out beautifully between the green fauna of their interiors and the
blues waters that surround them. The maritime waters around the national
park are protected as are the fragile ecosystems of the islands
themselves and tourism is strictly managed to ensure the environments
remain in pristine condition.


Arriving by boat is a memorable affair as the idyllic islands appear
in the distance before you, slowly growing in size until finally they
are right there in front of you in all of their glory.



8. Pyrenees National Park

Pyrenees National Parkdreamstime/© Jose Lledo

Simply spectacular. This incredible national park has a plethora of
beautiful views and panoramas just waiting for you to discover. Located
on the border between France and Spain, the park is named after the
mountain range that dominates its area and there are certainly an
amazing array of landscapes for you to enjoy.


Your spirit will soar, free and unencumbered by the worries of the
world you can let go and revel in the unforgettable scenery all around
you. Picturesque and perfect in their beauty the mountains rear
dramatically about you and their snow-capped peaks dominate the skyline.
As such, there are a myriad of lovely trails and climbing routes for
you to explore and it is also possible to go skiing in the higher
echelons of the mountains.


Pyrenees National Park is definitely well worth a visit as the greens
of the valleys give way to the grey rocks of the mountainside which in
turn changes to dazzling white snow and beautiful blue skies.



7. Guiana Amazonian National Park

Guiana Amazonian National Park

Established to protect the Amazon rainforest located in French
Guiana, this expansive national park is one of the largest in the world
and as such there is an unfathomable number of things to see and do.
Undeveloped, untouched and consequently pristine, wild and free, this
remote part of the world is only accessible by plane or pirogue.


The dense rainforest is home to a wide array of animals and birds,
not to mention the fauna and flora that proliferates absolutely
everywhere. From the overgrowth, Mount Galbao rears up dramatically
towards the heavens while rivers course between the endless trees.


Canoeing along the waters if an unforgettable experience and one of
the most popular places to visit is the spectacular Gobaya Soula falls.
With sixty meter trees crowding around you at times, Guiana Amazonian
National Park is a once in a lifetime place to visit.



6. Vanoise National Park

Vanoise National Parkdreamstime/© Yulia Belousova

The largest national park in mainland France is a marvel to visit due
to the incredible scenery on offer. Located in the French Alps, it is
the heart achingly beautiful mountains that are the main attraction and
hikers, mountaineers and skiers will never want to leave its astounding
premises.


La Vanoise offers up the quintessential image of the French Alps with
the domineering mountains, sweeping valleys and gorgeous lakes all
contributing to the picture-perfect scenes. The panoramas and views are
endless and up amidst the clouds, the world below appears to be in
miniature. The Grand Casse is the highest peak in the park and with the
massif surrounding it, it is awe-inspiring to behold.



5. Calanques National Park

Calanques National Parkdreamstime/© Thierry Maffeis

Lying between Marseille and Cassis, this coastal park has a
picturesque albeit slightly daunting clifftop walk which hikers will
adore. Following the at times treacherous path, you weave your way
amidst the rock-strewn terrain as the cliff face plunges away to the
side of you. Below, the glistening turquoise waters only add to the
stunning scenery on show.


The rugged white cliffs and craggy rock faces have delightful tufts
of green growing from them and the vivid colors make this a delightful
part of the world to explore. Sailing along the Calanques Massif which
gives the national park its name is awe-inspiring and in the protected
waters, dolphins and turtles can be found swimming about.



4. Ecrins National Park

Ecrins National Parkdreamstime/© Francoisroux

This massive national park is so large that it has over a hundred
mountain peaks contained within it as well as sixty lakes that so
beautifully reflect the mountains above them. The landscapes on offer
are to die for such is their splendor and magnificence.


Centered around the Massif des Ecrins, it is these lofty realms which
are part of the Dauphine Alps that form the main body of the incredible
scenery and mountaineers and hikers will adore all that there is to see
and do. The forested valleys and green slopes of the mountains
eventually give way to rocky mountainside and snow amidst the higher
realms of the peaks.


Breathtakingly beautiful, there are over 700 kilometers of trails for
visitors to enjoy and it is also a great place for skiers as there are a
number of ski resorts for them to frequent.



3. Mercantour National Park

Mercantour National Park

With seven rolling valleys to explore, rustic villages, mountain
peaks and more; Mercantour National Park certainly has a lot going for
it. Fauna and flora abounds and amidst all of the nature on show,
marmots, ibex and chamois can be found when walking along the park´s
many trails and paths.


Adventurous visitors may dare to hang-glide and throw themselves off
of one of the steep cliff faces to dazzle at the world below. History
lovers on the other hand will want to head to the Vallee des Merveilles
where there are over 36,000 rock engravings to delight in.


On top of these attractions, the maritime Alps provide an ever
changing and beautiful backdrop to the valleys and lakes interspersed
amongst them. Among all the natural wonders on show, the Gordolasque
Valley and the river that runs through it are particularly lovely to
behold.



2. Guadeloupe National Park

Guadeloupe National Parkflickr/Bernard Dupont

This biodiversity hotspot is fascinating to visit for all of the
amazing things there are to see and do although it certainly is quite
the trip from mainland France! Situated in the Caribbean, this national
park is well worth visiting if you have the chance as the tropical
rainforest and impressive massif of the mountains are home to a wide
array of mammals, birds and insects.


Beautiful to behold, amidst the dense and steamy undergrowth are a
number of mesmerizing waterfalls for you to discover. On the slopes of
La Soufriere volcano for instance, there are the Carbet Falls – a series
of waterfalls that plunge great depths with pristine tropical foliage
surrounding them on either side. Hiking here is spectacular and the
sounds of the rainforest will echo in your ears long after you have left
this earthly paradise.



1. Reunion National Park

#1 of National Parks In Francedreamstime/© Vladvitek

Phwoar. This idyllic island is an absolute dream to visit and lucky
tourists will never want to leave such is the natural beauty on offer.
Located in the Indian Ocean, this national park in the French overseas
territory of La Reunion has a volcanic landscape that is home to a
variety of ecosystems.


Consequently, it is a biodiversity hotspot and is popular with hikers
and mountaineers due to the extensive paths and routes that weave their
way through the mountainous region. With rainforests, dazzling
waterfalls and an abundant range of fauna and flora also on offer,
nature lovers will adore this special place.


The two volcanoes comprising the towering Piton des Neiges and
domineering Piton de la Fournaise are just two places from which
visitors may gaze out over the spectacular scenes around them. An
unbelievable place, La Reunion National Park is certainly worth the
effort of getting there!

 

COVID-19 is itself a fraud.
Complete list was not demanded by THE SUPREME COURTS OF THE WORLD GOVERNMENTS OF THE WORLD PARLIAMENTS OF THE WORLD ALL MEDIAS OF THE WORLD ALL ELECTION COMMISSIONS OF THE WORLD which declared death sentence to 850,591 people house arrested Coronavirus Cases: 25,384,547Deaths: 850,591Recovered: 17,706,841 plus 7,808,579,170Current World Population with reference to https://srv1.worldometers.info/ Last updated: Last Last updated: September 01, 2020, 00:39 GMT without any trial


Non-cooperation
and disobedience movement against all governments till the curfew like
lockdown is lifted and normalcy  is retained in where 99.9% Awakened
Aboriginal Societies  have decided
to move freely without caring CURFEW LIKE LOCKDOWNS’

saying ‘NO TO VACCINATIONS’.

Wearing ‘SMILES NOT MASKS’ -

https://giphy.com/gifs/moodman-dVdNNiveE8y78ESlav

Whether human beings are evolved from monkeys are not clear.
If evolution is real why are there still monkeys?
This is why recent findings of researchers say that wearing masks will make human faces as monkey faces.

Wear A Mask Rona GIF by MOODMAN


saying ‘NO SOCIAL DISTANCING’

‘UNITED FOR FREEDOM’

Saying ‘NO TO GOVERNMENT LIES’

As ‘MASKS REDUCE IMMUNITY’ and ‘MASKS INCREASE INFECTION RISK’

Despite 850,591 Deaths:in the WORLD from COVID-19, it was ‘FAKE SCIENCE’ and Covid-19 is  compared to a ‘BAD FLU’’

‘CONVID HOAX’.

‘99.9%
Awakened People with Awareness have come together to make their voices
heard against mandatory vaccinations, mandatory masks, mandatory
anything really. No more curfew like lockdowns, no more second wave
business’.’TOP DOCTORS AND NURSES SPEAKING OUT TRUTH AGAINST GOVERNMENT
PUSHING FEAR AND IGNORING SCIENCE.’ means  Discovery
of  Awakened One with Awareness Universe (DAOAU) For The Welfare,
Happiness, Peace of All Sentient and Non-Sentient Beings and for them to
Attain Eternal Peace as Final Goal.




Image


Buddhism Songs - Greatest Buddha Music of All Time - Dharani - Mantra for Buddhist, Sound of Buddha


WINNING INDUSTRIES:

1. DIGITAL PRODUCTS,
2. GIG ECONOMY,
3. STOCK MARKET INVESTING,
4. HOME GARDENING,
5. ONLINE COACHING/TEACHING,
6. MENTAL HEALTH,
7. ALTERNATE ENERGY,
8. INSURANCE,
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10. GAMING,
11. HEALTHCARE,
12. AFFILIATE MARKET,
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15. SPIRITUAL SCIENCES.

https://ayyothidhasapandithar.blogspot.com/2015/03/blog-post_72.html?showComment=1600840881317#c5715549741542080122

https://tamilbuddhist.com/

https://www.facebook.com/TamilBuddhist/

https://classical-tamil-2010.blogspot.com/2010/08/17.html?showComment=1600841168231#c6183610815014567870



7,117 languages are spoken today.

That
number is constantly in flux, because we’re learning more about the
world’s languages every day. And beyond that, the languages themselves
are in flux. They’re living and dynamic, spoken by communities whose
lives are shaped by our rapidly changing world. This is a fragile time:
Roughly 40% of languages are now endangered, often with less than 1,000
speakers remaining. Meanwhile, just 23 languages account for more than
half the world’s population.

When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language/

Magadhi Prakrit,

Classical Hela Basa (Hela Language),


Classical Pāḷi


which are the same. Buddha spoke in Magadhi. All the 7111 languages and
dialects are off shoot of Classical Magahi Magadhi. Hence all of them
are Classical in nature (Prakrit) of Human Beings, just like all other
living speices have their own naturallanguages for communication. 116
languages are translated by

https://translate.google.com

in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,

03)Magadhi Prakrit,


04) Classical Hela Basa (Hela Language),

05) Classical Pāḷi

06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans

09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,

13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical  Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
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-C
orsa Corsicana,

25) Classical  Croatian-Klasična hrvatska,
26) Classical  Czech-Klasická čeština,
27) Classical  Danish-Klassisk dansk,Klassisk dansk,

28) Classical  Dutch- Klassiek Nederlands,
29) Classical English,Roman
30) Classical Esperanto-Klasika Esperanto,

31) Classical Estonian- klassikaline eesti keel,

32) Classical Filipino klassikaline filipiinlane,
33) Classical Finnish- Klassinen suomalainen,

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,

36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,

42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,

44) Classical Hebrew- עברית קלאסית
45) Classical Hmong- Lus Hmoob,

46) Classical Hungarian-Klasszikus magyar,

47) Classical Icelandic-Klassísk íslensku,
48) Classical Igbo,Klassískt Igbo,

49) Classical Indonesian-Bahasa Indonesia Klasik,

50) Classical Irish-Indinéisis Clasaiceach,
51) Classical Italian-Italiano classico,
52) Classical Japanese-古典的なイタリア語,
53) Classical Javanese-Klasik Jawa,
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
55) Classical Kazakh-Классикалық қазақ,

56) Classical Khmer- ខ្មែរបុរាណ,

57) Classical Kinyarwanda
58) Classical Korean-고전 한국어,
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),

60) Classical Kyrgyz-Классикалык Кыргыз,
61) Classical Lao-ຄລາສສິກລາວ,
62) Classical Latin-LXII) Classical Latin,

63) Classical Latvian-Klasiskā latviešu valoda,

64) Classical Lithuanian-Klasikinė lietuvių kalba,
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,

66) Classical Macedonian-Класичен македонски,
67) Classical Malagasy,класичен малгашки,
68) Classical Malay-Melayu Klasik,
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-क्लासिकल माओरी,
73) Classical Mongolian-Сонгодог Монгол,

74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),

75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Norwegian-Klassisk norsk,
77) Classical Odia (Oriya)
78) Classical Pashto- ټولګی پښتو
79) Classical Persian-کلاسیک فارسی
80) Classical Polish-Język klasyczny polski,
81) Classical Portuguese-Português Clássico,
82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
83) Classical Romanian-Clasic românesc,
84) Classical Russian-Классический русский,

85) Classical Samoan-Samoan Samoa,

86) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्

87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
88) Classical Serbian-Класични српски,
89) Classical Sesotho-Seserbia ea boholo-holo,

90) Classical Shona-Shona Shona,
91) Classical Sindhi,
92) Classical Sinhala-සම්භාව්ය සිංහල,
93) Classical Slovak-Klasický slovenský,

94) Classical Slovenian-Klasična slovenska,

95) Classical Somali-Soomaali qowmiyadeed,
96) Classical Spanish-Español clásico,
97) Classical Sundanese-Sunda Klasik,
98) Classical Swahili,Kiswahili cha Classical,

99) Classical Swedish-Klassisk svensk,
100) Classical Tajik-тоҷикӣ классикӣ,
101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
102) Classical Tatar
103) Classical Telugu- క్లాసికల్ తెలుగు,
104) Classical Thai-ภาษาไทยคลาสสิก,
105) Classical Turkish-Klasik Türk,
106) Classical Turkmen
107) Classical Ukrainian-Класичний український,
108) Classical Urdu- کلاسیکی اردو

109) Classical Uyghur,

110) Classical Uzbek-Klassik o’z,

111) Classical Vietnamese-Tiếng Việ,

112) Classical Welsh-Cymraeg Clasurol,

113) Classical Xhosa-IsiXhosa zesiXhosa,



114) Classical Yiddish- קלאסישע ייִדיש

115) Classical Yoruba-Yoruba Yoruba,
116) Classical Zulu-I-Classical Zulu






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10/18/20
LESSON 3479 Mon 19 Oct 2020 Free Online Research and Practice University for Discovery of Awakened One with Awareness Universe (DAOAU) For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal. at KUSHINARA NIBBANA BHUMI PAGODA-is a 18 feet Dia All White Pagoda with a table or, but be sure to having above head level based on the usual use of the room. in 116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka in Buddha’s own words and Important Places like Lumbini, Bodh gaya,Saranath, Kushinara, Etc., in 3D 360 degree circle vision akin to Circarama When you are in Bengaluru you are most welcome to visit Kushinara Nibbana Bhumi Pagoda At WHITE HOME 668, 5A main Road, 8th Cross, HAL III Stage, Prabuddha Bharat Puniya Bhumi Bengaluru Magadhi Karnataka State PRABUDDHA BHARAT May you, your family members and all sentient and non sentient beings be ever happy, well and secure! May all live for 150 years with NAD pills to be available in 2020 at a price of a cup of coffee according to research doctors at Sydney! May all have calm, quiet, alert and attentive and have equanimity mind with a clear understanding that everything is changing! Suttas word by word Ajjhattānattahetu Sutta & Anattalakkhana Sutta — The characteristic of no-Self —in 29) Classical English, Roman,06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 11:49 pm

LESSON 3479 Mon 19 Oct  2020



Free Online Research and Practice University


for


Discovery of  Awakened One with Awareness Universe (DAOAU) 

For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.

at

KUSHINARA NIBBANA BHUMI PAGODA-is a 18 feet Dia All White Pagoda with a table or, but be sure to having above head level based on the usual use of the room.

in 116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka in
Buddha’s own words and Important Places like Lumbini, Bodh
gaya,Saranath, Kushinara, Etc., in 3D 360 degree circle vision akin to
Circarama




When
you are in Bengaluru you are most welcome to visit Kushinara Nibbana Bhumi Pagoda 



At

WHITE HOME


668, 5A main Road, 8th Cross, HAL III Stage,


Prabuddha Bharat Puniya Bhumi Bengaluru

Magadhi Karnataka State

PRABUDDHA BHARAT

May you, your family members and all sentient and non sentient beings be ever happy, well and secure!

May all live for 150 years
with NAD pills to be available in 2020 at a price of a cup of coffee
according to research doctors at Sydney!

May all have calm, quiet, alert and attentive and have equanimity mind with a clear understanding that everything is changing!





Suttas word by word


Ajjhattānattahetu Sutta

&

Anattalakkhana Sutta

— The characteristic of no-Self —in 29) Classical English, Roman,06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,

29) Classical English,Roman
Discovery of Awakened One with Awareness Universe (DAOAU)
SN 22.59 (S iii 66)
Anattalakkhana Sutta
— The characteristic of no-Self —
[anattā·lakkhaṇa]
In this very famous sutta, the Buddha expounds for the first time his teaching on anatta.
On
one occasion, the Bhagavā was staying at Bārāṇasi in the Deer Grove at
Isipatana. There, he addressed the group of five bhikkhus:
– Bhikkhus.
– Bhadante, the bhikkhus replied. The Bhagavā said:

Rūpa, bhikkhus, is anatta. And if this rūpa were atta, bhikkhus, this
rūpa would not lend itself to dis·ease, and it could [be said] of rūpa:
‘Let my rūpa be thus, let my rūpa not be thus.’ But it is because rūpa
is anatta that rūpa lends itself to dis·ease, and that it cannot [be
said] of rūpa: ‘Let my rūpa be thus, let my rūpa not be thus.’
Vedanā,
bhikkhus, is anatta. And if this vedanā were atta, bhikkhus, this
vedanā would not lend itself to dis·ease, and it could [be said] of
vedanā: ‘Let my vedanā be thus, let my vedanā not be thus.’ But it is
because vedanā is anatta that vedanā lends itself to dis·ease, and that
it cannot [be said] of vedanā: ‘Let my vedanā be thus, let my vedanā not
be thus.’
Saññā,
bhikkhus, is anatta. And if this saññā were atta, bhikkhus, this saññā
would not lend itself to dis·ease, and it could [be said] of saññā: ‘Let
my saññā be thus, let my saññā not be thus.’ But it is because saññā is
anatta that saññā lends itself to dis·ease, and that it cannot [be
said] of saññā: ‘Let my saññā be thus, let my saññā not be thus.’
Saṅkhāras,
bhikkhus, are anatta. And if these saṅkhāras were atta, bhikkhus, these
saṅkhāras would not lend themselves to dis·ease, and it could [be said]
of saṅkhāras: ‘Let my saṅkhāras be thus, let my saṅkhāras not be thus.’
But it is because saṅkhāras are anatta that saṅkhāras lend themselves
to dis·ease, and that it cannot [be said] of saṅkhāras: ‘Let my
saṅkhāras be thus, let my saṅkhāras not be thus.’
Viññāṇa,
bhikkhus, is anatta. And if this viññāṇa were atta, bhikkhus, this
viññāṇa would not lend itself to dis·ease, and it could [be said] of
viññāṇa: ‘Let my viññāṇa be thus, let my viññāṇa not be thus.’ But it is
because viññāṇa is anatta that viññāṇa lends itself to dis·ease, and
that it cannot [be said] of viññāṇa: ‘Let my viññāṇa be thus, let my
viññāṇa not be thus.’
What do you think of this, bhikkhus: is Rūpa permanent or anicca?
– Anicca, Bhante.
– And that which is anicca, is it dukkha or sukha?{1}
– Dukkha, Bhante.

And that which is anicca, dukkha, by nature subject to change, is it
proper to regard it as: ‘This is mine. I am this. This is my atta?’
– No, Bhante.
– Is Vedanā permanent or anicca?
– Anicca, Bhante.
– And that which is anicca, is it dukkha or sukha?
– Dukkha, Bhante.

And that which is anicca, dukkha, by nature subject to change, is it
proper to regard it as: ‘This is mine. I am this. This is my atta?’
– No, Bhante.
– Is Saññā permanent or anicca?
– Anicca, Bhante.
– And that which is anicca, is it dukkha or sukha?
– Dukkha, Bhante.

And that which is anicca, dukkha, by nature subject to change, is it
proper to regard it as: ‘This is mine. I am this. This is my atta?’
– No, Bhante.
– Are Saṅkhāras permanent or anicca?
– Anicca, Bhante.
– And that which is anicca, is it dukkha or sukha?

And that which is anicca, dukkha, by nature subject to change, is it
proper to regard it as: ‘This is mine. I am this. This is my atta?’
– No, Bhante.
– Is Viññāṇa permanent or anicca?
– Anicca, Bhante.
– And that which is anicca, is it dukkha or sukha?
– Dukkha, Bhante.

And that which is anicca, dukkha, by nature subject to change, is it
proper to regard it as: ‘This is mine. I am this. This is my atta?’
– No, Bhante.

Therefore, bhikkhus, whatever rūpa, be it past, future, or present,
internal or external, gross or subtle, inferior or exalted, far or near,
any rūpa is to be seen yathā·bhūtaṃ with proper paññā in this way:
‘This is not mine, I am not this, this is not my atta.’
Whatever
vedanā, be it past, future, or present, internal or external, gross or
subtle, inferior or exalted, far or near, any vedanā is to be seen
yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not
this, this is not my atta.’
Whatever
saññā, be it past, future, or present, internal or external, gross or
subtle, inferior or exalted, far or near, any saññā is to be seen
yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not
this, this is not my atta.’
Whatever
saṅkhāras, be them past, future, or present, internal or external,
gross or subtle, inferior or exalted, far or near, any saṅkhāras are to
be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I
am not this, this is not my atta.’

Whatever
viññāṇa, be it past, future, or present, internal or external, gross or
subtle, inferior or exalted, far or near, any viññāṇa is to be seen
yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not
this, this is not my atta.’Seeing thus, an instructed noble disciple
gets disenchanted with rūpa, disenchanted with vedanā, disenchanted with
saññā, disenchanted with saṅkhāras, disenchanted with viññāṇa. Being
disenchanted, he becomes dispassionate. Through dispassion, he is
liberated. With liberation, there is the ñāṇa: ‘Liberated.’ He
understands: ‘Birth is ended, the brahmic life has been lived, what was
to be done has been done, there is nothing more for this existence.’

This is what the Bhagavā said. Delighted, the group of five bhikkhus was pleased by his words.

And
while this exposition was being given, the cittas of the group of five
bhikkhus, by not clinging, were liberated from the āsavas.
Anatta-lakkhana Sutta: The Discourse on the Not-self Characteristic
Cambridge University Buddhist Society
437 subscribers
Anatta
Lakkhana Sutta is the second discourse given by the Buddha. It
describes the non-self characteristic of the five aggregates. This video
includes the English translation with Pali chanting





06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,


जागरूकता ब्रह्मांड (DAOAU) के साथ जागृत एक की खोज
एसएन 22.59 (एस iii 66)
अंताललखना सुत्त
- स्वयं की विशेषता -
[Anattā · lakkhaṇa]
इस बहुत प्रसिद्ध सूत्र में, बुद्ध पहली बार अपने अध्यापन पर अवतरित होते हैं।
एक अवसर पर, भगवती इसरात्रि में हिरन ग्रोव में बारासी में ठहरी थीं। वहाँ, उन्होंने पाँच भिखुओं के समूह को संबोधित किया:
- भीखू।
- भदन्त, भीखुओं ने उत्तर दिया। भगवान ने कहा:
- रुपा, भीखू, एकट्टा है। और अगर यह रुपा अटा, भीखू था, तो यह रुपा खुद को नापसंद करने के लिए उधार नहीं देगा, और यह कहा जा सकता है कि: रुपा का कहना है: ‘इस तरह से मेरे रुपा को रहने दो। लेकिन ऐसा इसलिए है क्योंकि r ispa एक अनाट्टा है जो rendspa खुद को dis · सहजता के लिए उधार देता है, और यह कि इसे r saidpa का [कहा नहीं जा सकता]: ‘इस प्रकार मेरे r bepa होने दो, मेरे r .pa इस प्रकार नहीं होने दो।’
वेदाना, भिक्खुस, आट्टा है। और अगर यह वेदना अत्त, भीखू होती, तो यह वेदना स्वयं को डिसाइड करने में आसानी नहीं होती, और यह कहा जा सकता है कि वेदाना: ‘’ मेरे वेदान्त को इस प्रकार रहने दो, इस तरह वेदाना न होने दो। ‘’ लेकिन ऐसा इसलिए है क्योंकि वेदांता एक अनात्मा है जो वेदना को खुद को अलग करने के लिए उधार देता है, और यह नहीं कहा जा सकता है कि वेदाना: ‘मेरे वेदाना इस प्रकार होने दो, मेरे वेदाना इस तरह नहीं थे।’
सांईना, भिक्खुस, अनाट्टा है। और अगर यह सांचा अट्टहास, भिकखस होता, तो यह सायना खुद को डिसाइड करने में आसानी नहीं करती, और यह कहा जा सकता था कि: ‘’ मेरे सानास को इस प्रकार रहने दो, इस तरह से सायना नहीं बनने देंगे। लेकिन ऐसा इसलिए है क्योंकि सांत्वना वह अनात्मा है जो सायना को अपने आप को अलग करने के लिए उधार देता है, और यह नहीं कहा जा सकता है कि सायना का: ‘’ मेरे सायना को इस प्रकार रहने दो, मेरे सन्यास को इस प्रकार नहीं होने दो। ‘
सौखर, भीखू, एकट्टा हैं। और अगर ये सौखर अटा, भिकखस होते, तो ये साखरा खुद को अलग करने में आसानी नहीं करते, और यह कहा जा सकता है कि साखरास: ‘मेरे साखरास को इस प्रकार रहने दो, मेरे साखरास को इस तरह नहीं होने दो।’ लेकिन ऐसा इसलिए है क्योंकि सौहार्द एक शक्ति है कि साधक स्वयं को अव्यवस्थाओं के लिए उधार देते हैं, और यह कि यह कहा नहीं जा सकता है: सौराष्ट्र: ‘मेरे साधक इस प्रकार हों, मेरे साधक इस प्रकार न हों।’
वणना, भीखस, आट्ट्टा है। और अगर यह विष्णु अत्त, भिक्खुस होते, तो यह विष्णु अपने आप को त्यागने में आसानी नहीं करते, और यह कहा जा सकता है कि विष्णु के [: मेरे विष्णु को इस प्रकार रहने दो, मेरे विष्णु इस प्रकार नहीं होने दो। ‘ लेकिन ऐसा इसलिए है क्योंकि विन्नत अनात है कि विष्णु स्वयं को अव्यवस्था के लिए उधार दे देते हैं, और यह नहीं कहा जा सकता है कि विष्णु का नाम: ‘मेरे विष्णु को इस प्रकार रहने दो, मेरी विनता को इस प्रकार नहीं बनने दो।’
आप इस बारे में क्या सोचते हैं, bhikkhus: R permanentpa स्थायी है या ऐक्का?
अस्थायी
- अनीसा, भांथड़े
- और जो इक्या है, क्या वह दुक्ख या सुक्खा है? {1}
- दुक्खा, भन्ते।
- और वह जो प्रकृति के परिवर्तन के आधार पर इक्का, दुक्का है, क्या इसे इस प्रकार मानना ​​उचित है: ‘यह मेरा है। मैं यह हूँ। यह मेरा अटा है? ‘
- नहीं, भंते।
- वेदान स्थायी है या ऐंका?
- अनीसा, भंते।
- और जो इक्का है, क्या वह दुक्ख या सुक्खा है?
- दुक्खा, भन्ते।
- और वह जो प्रकृति के परिवर्तन के आधार पर इक्का, दुक्का है, क्या इसे इस प्रकार मानना ​​उचित है: ‘यह मेरा है। मैं यह हूँ। यह मेरा अटा है? ‘
- नहीं, भंते।
- साणाणा स्थाई है या ऐंका?
- अनीसा, भंते।
- और जो इक्का है, क्या वह दुक्ख या सुक्खा है?
- दुक्खा, भन्ते।
- और वह जो प्रकृति के परिवर्तन के आधार पर इक्का, दुक्का है, क्या इसे इस प्रकार मानना ​​उचित है: ‘यह मेरा है। मैं यह हूँ। यह मेरा अटा है? ‘
- नहीं, भंते।
- सौख्य स्थायी या अनीका हैं?
- अनीसा, भंते।
- और जो इक्का है, क्या वह दुक्ख या सुक्खा है?
- और वह जो प्रकृति के परिवर्तन के आधार पर इक्का, दुक्का है, क्या इसे इस प्रकार मानना ​​उचित है: ‘यह मेरा है। मैं यह हूँ। यह मेरा अटा है? ‘
- नहीं, भंते।
- विष्णुनाथ स्थाई है या ऐंका?
- अनीसा, भंते।
- और जो इक्का है, क्या वह दुक्ख या सुक्खा है?
- दुक्खा, भन्ते।
- और वह जो प्रकृति के परिवर्तन के आधार पर इक्का, दुक्का है, क्या इसे इस प्रकार मानना ​​उचित है: ‘यह मेरा है। मैं यह हूँ। यह मेरा अटा है? ‘
- नहीं, भंते।
- इसलिए, भिक्षु, जो भी हो, वह भूत, भविष्य, या वर्तमान, आंतरिक या बाहरी, स्थूल या सूक्ष्म, हीन या अतिरंजित, दूर या निकट हो, किसी भी राप को यति · bñūtaṃ इस तरह से उचित पैंस के साथ देखा जाना चाहिए: ‘ यह मेरा नहीं है, मैं यह नहीं हूं, यह मेरा अता नहीं है। ‘
वेदान्त, चाहे वह भूत, भविष्य या वर्तमान हो, आंतरिक या बाह्य, स्थूल या सूक्ष्म, हीन या अतिरंजित, दूर या निकट, किसी भी वेदान्त को यथा-भाव से देखा जाना चाहिए। उचित रूप से इस प्रकार से: This यह मेरा नहीं है। मैं यह नहीं हूं, यह मेरा अटा नहीं है। ‘
जो कुछ भी हो, वह भूत, भविष्य, या वर्तमान, आंतरिक या बाहरी, स्थूल या सूक्ष्म, हीन या अतिरंजित, दूर या निकट हो, किसी भी सत्य को इस प्रकार देखा जा सकता है · उचित रूप से इस तरह से भजन: ‘यह मेरा नहीं है मैं यह नहीं हूं, यह मेरा अटा नहीं है। ‘
जो भी सौख्य हैं, उन्हें भूत, भविष्य, या वर्तमान, आंतरिक या बाहरी, स्थूल या सूक्ष्म, हीन या अतिरंजित, दूर या निकट से, किसी भी साधक को यथा-भाव से देखा जा सकता है · उचित रूप में इस तरह से: ‘यह मेरा नहीं है मैं यह नहीं हूं, यह मेरा अटा नहीं है। ‘
जो कुछ भी हो, वह भूत, भविष्य, या वर्तमान, आंतरिक या बाहरी, स्थूल या सूक्ष्म, हीन या अतिरंजित हो, दूर या निकट हो, किसी भी विष्णु को यथा-दर्शन करना होगा। उचित तरीके से इस तरह से: This यह मेरा नहीं है, मैं यह नहीं हूं, यह मेरा अटा नहीं है। ‘
इस तरह से, एक प्रबुद्ध महान शिष्य रबा से निराश, दर्द से असंतुष्ट, मृत्यु से निराश, चक्रों से निराश और वाया से निराश है। निराश होकर वह भावुक हो जाता है। अवसाद के माध्यम से, वह राहत मिली है। मुक्ति के साथ, इसा: ‘मुक्त’। वह समझता है: ‘जन्म समाप्त हो गया है, ब्राह्मण जीवन जिया जाता है, जो किए जाने की जरूरत है वह इस अस्तित्व के लिए और कुछ नहीं है।’
यह बात भगवान ने कही। पाँच भिक्षुओं का समूह जो प्रसन्न थे, उनके शब्दों से प्रसन्न थे।
जब यह रहस्योद्घाटन दिया गया, तो पांच भिक्षुओं के समूह के सिटडेल, बिना चिपके हुए, मृत्यु से मुक्त हो गए।
“संविधान” की “मूल आत्मा” पर “प्रहार” की “तैयारी” में “मोदी-शाह” - By RR : BSP Family Update
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बाबा साहब के संविधान की बलि चढ़ाने की तैयारी में मोदी-शाह - दलितों के लिए संजीवनी रूपी संविधान पर लगा मोदी-शाह रूपी ग्रहण
“संविधान” की “मूल आत्मा” पर “प्रहार” की “तैयारी” में “मोदी-शाह” - By RR : BSP Family Update


https://www.touropia.com/famous-buddha-statues/

10 Famous Buddha Statues

The
study of Buddhism has inspired some of the world’s most beautiful
contributions to the world of art, most notable in the form of statues
known as Buddharupa (literally, the form of the Awakened One) that adorn
Buddhist temples of worship. Listed here are ten of the world’s most
famous and beautiful statues celebrating the Awakened One and his
message of peace.

10. Hussain Sagar Buddha Statue

Hussain Sagar Buddha Statue
he Buddha statue situated at the center of an artificial lake in the
city of Hyderabad is one of India’s most famous Buddha statues. This
figure stands at a full 17 meters (56 feet) tall and weighs 320 tons.
The single largest monolithic statue in all of India, it was sculpted by
a group of artisans from a single piece of stone. Tragically, during
the statue’s installation in 1992 the figure tipped over and fell into
the lake, causing the death of 8 workers. The government recovered the
statue and restored it to its full height and stature.

9. Tian Tan Buddha Statue

Tian Tan Buddha Statue

Tian Tan Buddha sometimes locally referred to as the Big Buddha, is
located on Lantau Island, in Hong Kong. Fashioned of bronze and
completed in 1993, The statue is the main feature of the Po Lin
Monastery, symbolizing harmony between man, nature, people and religion.
The statue is named Tian Tan Buddha because its base is a replica of
Tian Tan, the Temple of Heaven in Beijing. The statue sits on a lotus
throne on top of a three tiered altar. At 34 meters (110 feet) tall, the
Tian Tan Buddha is presented in a posture of serenity. His right hand
is raised to remove affliction. His left hand rests on his knee,
representing happiness.



8. Monywa Buddhas

Monywa Buddhas

Monywa is a city in central Myanmar located on the banks of the
Chindwin River. Just east of the city is the Po Khaung Taung, a range of
hills where you can see the Monywa Buddha– the largest reclining Buddha
statue in the world. This colossal figure measures 90 meters (300 feet)
in length. The head alone is 60 feet high. The Monywa Buddha was
constructed in 1991 and is hollow inside, allowing visitors to walk
along from the head to the feet. Inside the figure are 9,000
one-foot-high metal images of the Buddha and his disciples, depicting
various representations of important events in the Buddha’s life.


Recently a gigantic standing Buddha statue was built on top of Po
Kaung Hills. At 132 meter (433 feet) high it is one of the largest
Buddha statues in the world.



7. Ayutthaya Buddha Head

Ayutthaya Buddha Head

Thailand’s city of Ayutthaya is the location of one of the world’s
most unusual Buddhist statues. Among the ruins of Wat Mahathat (The
Temple of the Great Relic) is the remains of a sandstone statue of the
Buddha whose body has been lost to the ages but whose head rests
appropriately in the climbing roots and vines of a tree. Around this
famous figure are many other stature of the Ayutthaya period which have
survived the ravages of time.



6. Gal Viharaya

Gal Viharaya

Located in north central Sri Lanka, Polonnaruwa is the site of one of
the most breathtaking of the world’s representations of the Buddha –
the Gal Gal Viharaya. This massive rock temple was constructed by
Parakramabahu the Great in the 12th century. The central attraction of
the temple are 4 large Buddha statues carved into the face of a granite
boulder. Among these giant stone figures are a reclining statue of the
Buddha that measures 14 meters (46 feet) in length and a standing figure
measuring 7 meters (23 feet) high.



5. Ushiku Daibutsu

Ushiku Daibutsu

The Ushiku Daibutsu is located in the city of Ushiku in Japan.
Finished in 1995, the figure is one of the world’s tallest statues,
standing a total of 120 meters (394 feet) high including the 10m (30
foot) base and 10m high lotus platform. Visitors to the Buddha statue
can take an elevator to a platform where an observation deck is
situated. The bronze-plated figure depicts Amitabha Buddha, and is also
known as Ushiku Arcadia.



4. Temple of the Reclining Buddha

Temple of the Reclining Buddha

Located in Bangkok,
Wat Pho is famous for the huge Reclining Buddha statue it houses. It is
one of the largest temples in Bangkok and also one of the oldest,
constructed nearly 200 years before Bangkok became Thailand’s capital.
Wat Pho holds the distinction of having both Thailand’s largest
reclining Buddha image and the largest number of Buddha images in
Thailand. The gold-plated Reclining Buddha statue is 46 meters long and
15 meters high, and commemorates the passing of the Buddha into Nirvana.
The statue’s eyes and feet are decorated with engraved mother of pearl,
the soles of the feet displaying the 108 auspicious characteristics of
the true Buddha.



3. Great Buddha of Kamakura

Great Buddha of Kamakura

The Kotoku-in is a Buddhist temple of the Jodo shu sect located in the city of Kamakura
in Japan. The temple is famous for its great Buddhist statue (or
daibutsu). a colossal outdoor representation of Amida Buddha, one of
Japan’s most celebrated Buddhist figures. Cast in bronze, the Great
Buddha stands at over 13 meters (40 feet) high and weighs nearly 93
tons.


The statue reportedly dates from 1252 and is generally believed to
have been cast by the Buddhist monk Joko, who also collected donations
to build it. Although it originally was housed in a small wooden temple,
the Great Buddha now stands in the open air as the original temple was
washed away in a tsunami in the 15th century.



2. Temple of the Emerald Buddha

Temple of the Emerald Buddha

Another
of Bangkok’s Buddhist temples is Wat Phra Kaew, the Temple of the
Emerald Buddha, located within the grounds of the Grand Palace. The main
building is the central ubosoth, which houses The Emerald Buddha, one
of the oldest and most famous Buddha statues in the world.


A jade statue adorned in gold clothing, the Emerald Buddha was,
according to legend, created in India in 43 BC in the city of
Pataliputra, where it remained for 300 years. In the 4th century AD it
was taken away to Sri Lanka by Buddhist monks to save it from
destruction by war. Eventually the statue made its way to Thailand and
was moved to Wat Phra Kaew in 1779. The statue has three different sets
of gold clothing, which are changed by the King of Thailand in a
ceremony at the changing of the seasons.



1. Leshan Giant Buddha

#1 of Famous Buddha Statues

The Giant Buddha of Leshan is a gigantic Buddha statue carved out of a
cliff face in Sichuan, western China. The great sculpture is a figure
of Maitreya — a Bodhisattva traditionally represented in sitting
posture. Begun in the year 713 during the Tang Dynasty, the statue was
not completed until the year 803, and was the effort of thousands of
sculptors and workers. As the biggest carved stone Buddha in the world,
the Leshan Giant Buddha is featured in poetry, song and story. The
sculpture stands about 71 meters (233 feet) high and has three meter (11
feet) long fingers on each of its enormous resting hands. Today it is a
popular tourist attraction in China.

comments (0)
10/17/20
LESSON 3478 Sun 18 Oct 2020 Free Online Research and Practice University for Discovery of Awakened One with Awareness Universe (DAOAU) For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal. at KUSHINARA NIBBANA BHUMI PAGODA-is a 18 feet Dia All White Pagoda with a table or, but be sure to having above head level based on the usual use of the room. in 116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka in Buddha’s own words and Important Places like Lumbini, Bodh gaya,Saranath, Kushinara, Etc., in 3D 360 degree circle vision akin to Circarama When you are in Bengaluru you are most welcome to visit Kushinara Nibbana Bhumi Pagoda At WHITE HOME 668, 5A main Road, 8th Cross, HAL III Stage, Prabuddha Bharat Puniya Bhumi Bengaluru Magadhi Karnataka State PRABUDDHA BHARAT May you, your family members and all sentient and non sentient beings be ever happy, well and secure! May all live for 150 years with NAD pills to be available in 2020 at a price of a cup of coffee according to research doctors at Sydney! May all have calm, quiet, alert and attentive and have equanimity mind with a clear understanding that everything is changing! Suttas word by word Ajjhattānattahetu Sutta & Anattalakkhana Sutta — The characteristic of no-Self — in Classical Pāḷi, 29) Classical English, Roman,101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 7:10 pm

                     

LESSON 3478 Sun 18 Oct  2020



Free Online Research and Practice University

for

Discovery of  Awakened One with Awareness Universe (DAOAU) 

For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.

at

KUSHINARA NIBBANA BHUMI PAGODA-is a 18 feet Dia All White Pagoda with a table or, but be sure to having above head level based on the usual use of the room.

in 116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka in
Buddha’s own words and Important Places like Lumbini, Bodh
gaya,Saranath, Kushinara, Etc., in 3D 360 degree circle vision akin to
Circarama





When
you are in Bengaluru you are most welcome to visit Kushinara Nibbana Bhumi Pagoda 







At

WHITE HOME







668, 5A main Road, 8th Cross, HAL III Stage,


Prabuddha Bharat Puniya Bhumi Bengaluru

Magadhi Karnataka State

PRABUDDHA BHARAT

May you, your family members and all sentient and non sentient beings be ever happy, well and secure!

May all live for 150 years
with NAD pills to be available in 2020 at a price of a cup of coffee
according to research doctors at Sydney!

May all have calm, quiet, alert and attentive and have equanimity mind with a clear understanding that everything is changing!




Suttas word by word


Ajjhattānattahetu Sutta

&

Anattalakkhana Sutta


— The characteristic of no-Self —


in Classical Pāḷi, 29) Classical English, Roman,101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,

An
instructed noble disciple grows disgusted towards the eye, ear, nose,
tongue, body, mind; in one who is liberated, there is the knowledge: ‘I
am liberated’. He understands: ‘Birth is exhausted, the brahmic life has
been lived, what had to be done has been done, there is nothing else
for this state of being.’

74)
Classical Myanmar (Burmese)-Classical မြန်မာ
(ဗမာ),နိုးကြားသောသူအားသတိရှိရှိစကြ ၀ withာဖြင့်ရှာဖွေတွေ့ရှိခြင်း
(DAOAU)အတ္တမဟုတ်၊မျက်စိ၊ နား၊ နှာခေါင်း၊ လျှာ၊ ကိုယ်၊ လွတ်မြောက်သူ၌“
ငါလွတ်ပြီ” ဟုသိသောဉာဏ်ရှိ၏။ သူက ‘မွေးဖွားခြင်းကုန်ပြီ၊
ပုဏ္ဏားဘဝနေထိုင်ခဲ့ရပြီ၊ ပြီးပြည့်စုံအောင်ဆောင်ရွက်ပြီးပြီ၊
ဤဖြစ်တည်မှုအခြေအနေအတွက်ဘာမှမရှိဘူး’ ဟုသူနားလည်သည်။
မဟုတ်ဘူး GIF - မဟုတ်ဘူး GIFs


Suttas
word by word Discovery of Awakened One with Awareness Universe (DAOAU)
Ajjhattānattahetu Sutta — The internal cause being nonself —The eye,
bhikkhus, is nonself. The cause and condition for the arising of the eye
are themselves nonself. Being produced by what is nonself, bhikkhus,
how could the eye be self?The ear, bhikkhus, is nonself. The cause and
condition for the arising of the ear are themselves nonself. Being
produced by what is nonself, bhikkhus, how could the ear be self?The
nose, bhikkhus, is nonself. The cause and condition for the arising of
the nose are themselves nonself. Being produced by what is nonself,
bhikkhus, how could the nose be self?The tongue, bhikkhus, is nonself.
The cause and condition for the arising of the tongue are themselves
nonself. Being produced by what is nonself, bhikkhus, how could the
tongue be self?The body, bhikkhus, is nonself. The cause and condition
for the arising of the body are themselves nonself. Being produced by
what is nonself, bhikkhus, how could the body be self?The mind,
bhikkhus, is nonself. The cause and condition for the arising of the
mind are themselves nonself. Being produced by what is nonself,
bhikkhus, how could the mind be self?Seeing thus, bhikkhus, an
instructed noble disciple grows disgusted towards the eye, disgusted
towards the ear, disgusted towards the nose, disgusted towards the
tongue, disgusted towards the body, disgusted towards the mind; being
disgusted, he is dispassionate; being dispassionate, he is liberated; in
one who is liberated, there is the knowledge: ‘I am liberated’. He
understands: ‘Birth is exhausted, the brahmic life has been lived, what
had to be done has been done, there is nothing else for this state of
being.’ An instructed noble disciple grows disgusted towards the eye,
ear, nose, tongue, body, mind; in one who is liberated, there is the
knowledge: ‘I am liberated’. He understands: ‘Birth is exhausted, the
brahmic life has been lived, what had to be done has been done, there is
nothing else for this state of being.’

61) Classical Lao-ຄລາສສິກລາວ,
ການຄົ້ນພົບຂອງ Awakened One ກັບຈັກກະວານປູກຈິດ ສຳ ນຶກ (DAOAU)
ສາເຫດພາຍໃນແມ່ນບໍ່ມີຕົວຕົນເອງ
ສານຸສິດທີ່ດີເດັ່ນທີ່ໄດ້ຮັບການສິດສອນຈະເລີນເຕີບໂຕທີ່
ໜ້າ ກຽດຊັງຕໍ່ຕາ, ຫູ, ດັງ, ລີ້ນ, ຮ່າງກາຍ, ຈິດໃຈ; ໃນຜູ້ທີ່ຖືກປົດປ່ອຍ,
ມີຄວາມຮູ້: ‘ຂ້ອຍໄດ້ຮັບການປົດປ່ອຍ’. ລາວເຂົ້າໃຈວ່າ: ‘ການເກີດແມ່ນ ໝົດ ແລ້ວ,
ຊີວິດທີ່ມີຄວາມກ້າຫານໄດ້ມີຊີວິດຢູ່, ສິ່ງທີ່ຕ້ອງເຮັດກໍ່ໄດ້ເຮັດແລ້ວ,
ມັນບໍ່ມີຫຍັງອີກຕໍ່ໄປ ສຳ ລັບສະຖານະການນີ້.’

62) Classical Latin-LXII) Classical Latin,
Inventio autem suscitavit Awareness in Universo (DAOAU)
Causa est quod internus nonself
Ipsa
est discipulus ille nobilis instructus recessit anima mea in oculis,
auris, naris, lingua, corporis, animi, qui in se liberavit, non est in
scientia: ‘Ego sum liberatus. Intellectorum, ‘nativitas est lassus, et
anima brahmic dictum fuit, quid factum sit, ut dictum est, nihil est
aliud enim est esse statum.

63) Classical Latvian-Klasiskā latviešu valoda,
Atmodinātā ar apzināšanās Visumu atklāšana (DAOAU)
Iekšējais cēlonis ir ne pats
Norādīts
cēls māceklis kļūst riebīgs pret aci, ausu, degunu, mēli, ķermeni,
prātu; vienā, kurš ir atbrīvots, ir zināšanas: “Es esmu atbrīvots”. Viņš
saprot: ‘Dzimšana ir izsmelta, brahma dzīve ir nodzīvota, tas, kas bija
jādara, ir izdarīts, šim būtības stāvoklim nav nekā cita.’

64) Classical Lithuanian-Klasikinė lietuvių kalba,
Pažadinto žmogaus su sąmoningumo visata atradimas (DAOAU)
Vidinė priežastis yra ne pats
Nurodytas
kilnus mokinys bjaurisi akimi, ausimi, nosimi, liežuviu, kūnu, protu;
išlaisvintame yra žinojimas: „Aš esu išvaduotas“. Jis supranta: „Gimimas
yra išnaudotas, brahmiškas gyvenimas nugyventas, tai, kas turėjo būti
padaryta, buvo padaryta, šiai būties būsenai nėra nieko kito“.

65) Classical Luxembourgish-Klassesch Lëtzebuergesch,Entdeckung vum Awakened One with Awareness Universe (DAOAU)
Déi intern Ursaach ass näischt selwer
En
Instruktéierten Adel Jünger wiisst géint den Ae, Ouer, Nues, Zong,
Kierper, Geescht; an engem dee befreit ass, gëtt et d’Wëssen: ‘Ech sinn
befreit’. Hie versteet: ‘Gebuert ass erschöpft, de brahmesche Liewen ass
gelieft, wat gemaach gouf, gouf gemaach, et gëtt näischt anescht fir
dësen Zoustand.’

66) Classical Macedonian-Класичен македонски,
Откривање на разбудениот со универзумот за свесност (DAOAU)
Внатрешната причина е да се биде сам
Поучен
благороден ученик станува згрозен кон окото, увото, носот, јазикот,
телото, умот; во оној што е ослободен, постои знаење: „Јас сум
ослободен“. Тој разбира: „Раѓањето е исцрпено, брамскиот живот се живее,
сторено е она што требаше да се стори, нема ништо друго за оваа
состојба на битие“.

67)
Classical Malagasy,класичен малгашки,Fahafantarana ny iray nofohazina
niaraka tamin’izao rehetra izao momba ny fanentanana (DAOAU)
Ny antony anatiny dia nonself
Ny
mpianatra mendri-kaja izay mananatra dia manjary maharikoriko amin’ny
maso, sofina, orona, lela, vatana, saina; ao amin’ny iray izay
navotsotra dia misy ny fahalalana: ‘Malalaka aho’. Azony hoe: ‘Reraka ny
fahaterahana, efa niaina ny fiainana brahmika, izay tokony hatao no
natao, tsy misy zavatra hafa amin’ity toe-piainana ity.

68) Classical Malay-Melayu Klasik,
Penemuan Awakened dengan Alam Kesedaran (DAOAU)
Penyebab dalaman adalah diri sendiri
Murid
mulia yang diajar tumbuh jijik ke arah mata, telinga, hidung, lidah,
badan, fikiran; pada seseorang yang dibebaskan, ada pengetahuan: ‘Saya
dibebaskan’. Dia memahami: ‘Kelahiran sudah habis, kehidupan brahmik
telah dijalani, apa yang harus dilakukan telah dilakukan, tidak ada yang
lain untuk keadaan ini.’

69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,ബോധവൽക്കരണ പ്രപഞ്ചവുമായി ഉണർന്നിരിക്കുന്നവന്റെ കണ്ടെത്തൽ (DAOAU)
ആന്തരിക കാരണം സ്വയം
പ്രബോധിതനായ
കുലീനനായ ഒരു ശിഷ്യൻ കണ്ണ്, ചെവി, മൂക്ക്, നാവ്, ശരീരം, മനസ്സ് എന്നിവയോട്
വെറുപ്പ് വളർത്തുന്നു; വിമോചിതനായ ഒരാളിൽ, ‘ഞാൻ സ്വതന്ത്രനാണ്’ എന്ന
അറിവുണ്ട്. അദ്ദേഹം മനസ്സിലാക്കുന്നു: ‘ജനനം തളർന്നുപോയി, ബ്രാഹ്മണ ജീവിതം
ജീവിച്ചു, ചെയ്യേണ്ടത് ചെയ്തു, ഈ അവസ്ഥയ്ക്ക് മറ്റൊന്നുമില്ല.’

70) Classical Maltese-Klassiku Malti,
Skoperta ta ‘Wieħed Qajjem b’Univers ta’ Għarfien (DAOAU)
Il-kawża interna hija nfisha
Dixxiplu
nobbli mgħallem jikber diżgustat lejn l-għajn, widna, imnieħer, ilsien,
ġisem, moħħ; f’wieħed li huwa meħlus, hemm l-għarfien: ‘Jien meħlus’.
Huwa jifhem: “It-twelid huwa eżawrit, il-ħajja brahmic ġiet mgħexxa, dak
li kellu jsir sar, m’hemm xejn iktar għal dan l-istat ta ‘l-eżistenza.”

71) Classical Maori-Maori Maori,
Te Discovery o te Whakaoho Kotahi me te Maaramatanga o te Ao (DAOAU)
Ko te take o roto he nonself
Ka
tino whakarihariha te akonga rangatira rangatira ki te kanohi, ki te
taringa, ki te ihu, ki te arero, ki te tinana, ki te hinengaro; i roto i
te tangata e whakarangatiratia ana, kei kona te maaramatanga: ‘I am
liberated’. Kei te mohio ia: ‘Kua ngenge te whanautanga, kua ora te
wairua brahmic, kua mahia nga mea me mahi, kaore he mea ke atu mo tenei
ahuatanga.’

72) Classical Marathi-क्लासिकल माओरी,
जागृत विश्वासह जागृत व्यक्तीचा शोध (डीएओएयू)
अंतर्गत कारण नि: स्वार्थी असणे
एक
सूचना देणारा शिष्य डोळा, कान, नाक, जीभ, शरीर, मन याविषयी तिरस्कार
वाढवतो; ज्याला मुक्ती मिळाली आहे, त्यात असे ज्ञान आहे: ‘मी मुक्त झाले’.
तो समजून घेतो: ‘जन्म संपला आहे, ब्राह्मण जीवन जगले आहे, जे करावे लागेल
ते केले गेले आहे, या अस्तित्वासाठी दुसरे काही नाही.’

73) Classical Mongolian-Сонгодог Монгол,Орчлон ертөнцийг танин мэдсэн сэрсэн хүнийг нээх нь (DAOAU)
Дотоод шалтгаан нь өөрөө бус юм
Сургалтанд
хамрагдсан эрхэм шавь нь нүд, чих, хамар, хэл, бие, оюун ухаанд жигшин
зэвүүцдэг; чөлөөлөгдсөн нэгэнд: ‘Би чөлөөлөгдсөн’ гэсэн мэдлэг байдаг.
Тэрээр: ‘Төрөлт дуусч, брах амьдралын хэв маягийг эзэмшиж, юу хийх ёстой
байсан, энэ байдалд өөр юу ч байхгүй.’

74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
နိုးကြားသောသူအားသတိရှိရှိစကြ ၀ withာဖြင့်ရှာဖွေတွေ့ရှိခြင်း (DAOAU)
အတ္တမဟုတ်၊
မျက်စိ၊
နား၊ နှာခေါင်း၊ လျှာ၊ ကိုယ်၊ လွတ်မြောက်သူ၌“ ငါလွတ်ပြီ” ဟုသိသောဉာဏ်ရှိ၏။
သူက ‘မွေးဖွားခြင်းကုန်ပြီ၊ ပုဏ္ဏားဘဝနေထိုင်ခဲ့ရပြီ၊
ပြီးပြည့်စုံအောင်ဆောင်ရွက်ပြီးပြီ၊ ဤဖြစ်တည်မှုအခြေအနေအတွက်ဘာမှမရှိဘူး’
ဟုသူနားလည်သည်။

75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
जागरूकता यूनिवर्स (DAOAU) को साथ जागृत एकको आविष्कार
आन्तरिक कारण आफैलाई हो
एक
निर्देशन महान चेला आँखा, कान, नाक, जिब्रो, शरीर, दिमाग तिर घृणित बढ्छ;
जो एक स्वतन्त्र छ, त्यहाँ ज्ञान छ: ‘म स्वतन्त्र छु’। उहाँ बुझ्नुहुन्छ:
‘जन्म थकित छ, ब्राह्मी जीवन बाँचिरहेको छ, के गर्नु पर्ने थियो त्यो
भइसकेको छ, यस अवस्थाको लागि अरु केहि छैन।’

76) Classical Norwegian-Klassisk norsk,Discovery of Awakened One with Awareness Universe (DAOAU)
Den indre årsaken er ikke-selv
En
instruert edel disippel blir motbydelig mot øyet, øret, nesen, tungen,
kroppen, sinnet; i en som er frigjort, er det kunnskapen: ‘Jeg er
frigjort’. Han forstår: ‘Fødselen er utmattet, det brahmiske livet har
blitt levd, det som måtte gjøres har blitt gjort, det er ingenting annet
for denne tilstanden av å være.’

77) Classical Odia (Oriya),
ସଚେତନତା ବ୍ରହ୍ମାଣ୍ଡ ସହିତ ଜାଗ୍ରତ ବ୍ୟକ୍ତିଙ୍କ ଆବିଷ୍କାର (DAOAU)
ଆଭ୍ୟନ୍ତରୀଣ କାରଣ ଅଜ୍ଞାତ ଅଟେ |
ଜଣେ
ନିର୍ଦେଶିତ ଶିଷ୍ୟ ଆଖି, କାନ, ନାକ, ଜିଭ, ଶରୀର, ମନ ପ୍ରତି ଘୃଣିତ ହୁଏ; ଯିଏ ମୁକ୍ତ
ହୋଇଛି, ସେଠାରେ ଜ୍ଞାନ ଅଛି: ‘ମୁଁ ମୁକ୍ତ ହୋଇଛି’ | ସେ ବୁ understand ନ୍ତି:
‘ଜନ୍ମ କ୍ଳାନ୍ତ ହୋଇଯାଇଛି, ବ୍ରାହ୍ମଣ ଜୀବନ ବଞ୍ଚିଛି, କଣ କରିବାକୁ ପଡିବ, ଏହି
ଅବସ୍ଥା ପାଇଁ ଆଉ କିଛି ନାହିଁ।’,

78) Classical Pashto- ټولګی پښتو
د پوهاوي کائنات (DAOAU) سره د ویښ شوي یوه کشف
داخلي لامل یې بې ځانه دی
یو
ښوونکی ښه ښوونکی د سترګو ، غوږ ، پوزې ، ژبې ، بدن ، ذهن په وړاندې کرکه
پیدا کوي. څوک چې آزاد شوی دی ، دلته پوهه شتون لري: ‘زه آزاد شوی یم’. هغه
پوهیږي: ‘زیږون ستړی شوی ، د برهمني ژوند ژوندی دی ، څه باید چې ترسره شوي
وای ترسره شوي ، د دې حالت لپاره نور هیڅ شتون نلري.’
79) Classical Persian-کلاسیک فارسی
کشف یک فرد بیدار با جهان آگاهی (DAOAU)
علت درونی بودن نیست
یک
شاگرد نجیب آموزش دیده نسبت به چشم ، گوش ، بینی ، زبان ، بدن ، ذهن منزجر
می شود. در کسی که آزاد می شود ، این دانش وجود دارد: “من آزاد شدم”. او
می فهمد: “تولد به پایان رسیده است ، زندگی برامیکی زندگی کرده است ، آنچه
باید انجام شود انجام شده است ، هیچ چیز دیگری برای این حالت وجود ندارد.”
80) Classical Polish-Język klasyczny polski,

Odkrycie Awakened One with Awareness Universe (DAOAU)

Wewnętrzna przyczyna nie jest sobą

Poinstruowany szlachetny uczeń rośnie z obrzydzeniem do oka, ucha, nosa, języka, ciała, umysłu; w wyzwolonym jest wiedza: „Jestem wyzwolony”. Rozumie:
„Narodziny są wyczerpane, przeżyto życie bramińskie, dokonano tego, co
należało zrobić, nie ma nic innego na ten stan istnienia”.


81) Classical Portuguese-Português Clássico,
Descoberta de Awakened One with Awareness Universe (DAOAU)
A causa interna sendo não eu
Um
nobre discípulo instruído fica enojado com os olhos, ouvidos, nariz,
língua, corpo, mente; naquele que está liberado, existe o conhecimento:
‘Eu estou liberado’. Ele compreende: ‘O nascimento se esgotou, a vida
brâhmica foi vivida, o que tinha que ser feito foi feito, não há mais
nada para este estado de ser.’

82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
ਜਾਗਰੂਕਤਾ ਬ੍ਰਹਿਮੰਡ (ਡੀ.ਏ.ਓ.ਏ.ਯੂ.) ਨਾਲ ਜਾਗਰੂਕ ਕੀਤੇ ਵਿਅਕਤੀ ਦੀ ਖੋਜ
ਅੰਦਰੂਨੀ ਕਾਰਨ ਨਿਰਸਵਾਰਥ ਹੋਣਾ
ਇੱਕ
ਹਦਾਇਤ ਵਾਲਾ ਮਹਾਨ ਚੇਲਾ ਅੱਖ, ਕੰਨ, ਨੱਕ, ਜੀਭ, ਸਰੀਰ, ਮਨ ਪ੍ਰਤੀ ਨਫ਼ਰਤ ਵਧਾਉਂਦਾ
ਹੈ; ਜਿਹੜਾ ਮੁਕਤ ਹੋ ਜਾਂਦਾ ਹੈ, ਉਥੇ ਗਿਆਨ ਹੁੰਦਾ ਹੈ: ‘ਮੈਂ ਆਜ਼ਾਦ ਹਾਂ’। ਉਹ ਸਮਝਦਾ
ਹੈ: ‘ਜਨਮ ਥੱਕ ਗਿਆ ਹੈ, ਬ੍ਰਾਹਮਣੀ ਜ਼ਿੰਦਗੀ ਬਤੀਤ ਹੋ ਗਈ ਹੈ, ਜੋ ਕਰਨਾ ਸੀ ਉਹ ਹੋ
ਗਿਆ ਹੈ, ਇਸ ਅਵਸਥਾ ਦੇ ਹੋਣ ਲਈ ਹੋਰ ਕੁਝ ਨਹੀਂ ਹੈ.’

83) Classical Romanian-Clasic românesc,
Descoperirea celui trezit cu universul conștientizării (DAOAU)
Cauza internă fiind nonself
Un
discipol nobil instruit devine dezgustat de ochi, ureche, nas, limbă,
corp, minte; în cel care este eliberat, există cunoașterea: „Sunt
eliberat”. El înțelege: „Nașterea este epuizată, viața brahmică a fost
trăită, ceea ce trebuia făcut a fost făcut, nu există nimic altceva
pentru această stare de a fi”.

84) Classical Russian-Классический русский,
Открытие Пробужденного со Вселенной Осознания (DAOAU)
Внутренняя причина не в себе
Наставленный
благородный ученик испытывает отвращение к глазу, уху, носу, языку,
телу, уму; в том, кто освобожден, есть знание: «Я освобожден». Он
понимает: «Рождение истощено, брахмическая жизнь прожита, то, что нужно
было сделать, уже сделано, для этого состояния нет ничего другого».

85) Classical Samoan-Samoan Samoa,Mauaina o se tasi fafaguina ma Faalauiloa Vateatea (DAOAU)
O le mafuaaga i totonu o le nonself
O
se aʻoaʻo tamaloa faʻatupu tupu ae le fiafia i le mata, taliga, isu,
laulelei, tino, mafaufau; i se tasi ua faʻasaʻolotoina, o loʻo iai le
malamalama: ‘Ua ou saoloto’. Na ia malamalama: ‘O le fanau mai ua
lelava, o le brahmic olaga na ola ai, o le mea na tatau ona faia na
faia, e leai se isi mea mo lenei tulaga o le tagata.’

86) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्,
डिस्चोवेर्य् ओf आwअकेनेद् Oने wइथ् आwअरेनेस्स् ऊनिवेर्से
आन्
इन्स्त्रुच्तेद् नोब्ले दिस्चिप्ले ग्रोwस् दिस्गुस्तेद् तोwअर्द्स् थे
एये, एअर्, नोसे, तोन्गुए, बोद्य्, मिन्द्; इन् ओने wहो इस् लिबेरतेद्,
थेरे इस् थे क्नोwलेद्गेः ‘ई अम् लिबेरतेद्’. ःए उन्देर्स्तन्द्सः ‘Bइर्थ्
इस् एxहौस्तेद्, थे ब्रह्मिच् लिfए हस् बेएन् लिवेद्, wहत् हद् तो बे दोने
हस् बेएन् दोने, थेरे इस् नोथिन्ग् एल्से fओर् थिस् स्तते ओf बेइन्ग्.’

87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
Discovery of Awakened One le Mothachadh Cruinne (DAOAU)
Is e an adhbhar a-staigh sinn fhèin
Bidh
deisciobal uasal ionnsaichte a ’fàs tàmailteach a dh’ ionnsaigh an
t-sùil, cluais, sròn, teanga, corp, inntinn; ann an aon a tha air a
shaoradh, tha an t-eòlas ann: ‘Tha mi air mo shaoradh’. Tha e a
’tuigsinn:‘ Tha breith sgìth, tha a ’bheatha brahmic air a bhith beò, na
dh’ fheumar a dhèanamh, chan eil dad eile ann airson an stàit seo a
bhith. ‘

88) Classical Serbian-Класични српски,Откриће Пробуђеног са свемиром свести (ДАОАУ)
Унутрашњи узрок је несебичност
Упућени
племенити ученик се гади према оку, уху, носу, језику, телу, уму; у
ономе ко је ослобођен постоји знање: „Ослобођен сам“. Он разуме: „Рођење
је исцрпљено, брахмички живот је проживљен, учињено је оно, што је
требало учинити, за ово стање не постоји ништа друго“.

89) Classical Sesotho-Seserbia ea boholo-holo,
Ho sibolloa ha Motho ea Tsositsoeng ka Bokahohle ba Tlhokomeliso (DAOAU)
Lebaka la kahare ke ho se be
Morutuoa
ea khabane ea laetsoeng o honyela mahlo, tsebe, nko, leleme, ‘mele,
kelello; ho ea lokollotsoeng, ho na le tsebo: ‘Ke lokolotsoe’. Oa
utloisisa: ‘Tsoalo e felile, bophelo ba brahmic bo phetse, se neng se
lokela ho etsoa se entsoe, ha ho letho le leng bakeng sa boemo bona ba
ho ba teng.’

90) Classical Shona-Shona Shona,
Kuwanikwa kweAwakened One neAwareness Universe (DAOAU)
Icho chikonzero chemukati kusave wega
Mudzidzi
anokudzwa anoremekedzwa anokura anosemesa ziso, nzeve, mhuno, rurimi,
muviri, pfungwa; mune uyo akasunungurwa, pane ruzivo: ‘Ini
ndakasunungurwa’. Iye anonzwisisa: ‘Kuberekwa kwakapera, hupenyu
hwebrahmami hwave hwakararama, izvo zvaifanira kuitwa zvakaitwa, hapana
chimwe chinhu kune ino mamiriro ekuvapo
.’

91) Classical Sindhi,آگاهي ڪائنات سان جاڳيل هڪ جي ڳولا (DAOAU)
اندروني سبب ، پاڻ کي نه هجڻ جي ڪري
هڪ
معزز عظيم شاگرد پنهنجي اکين ، ڪن ، نڪ ، زبان ، جسم ، دماغ ڏانهن بيزار
ٿي ويندو آهي. جيڪو آزاد ٿيو آهي ، ان ۾ thereاڻ آهي: ‘مان آزاد ڪيو ويو’
هو سمجهي ٿو: ’پيدائش ختم ٿي چُڪي آهي ، برهمڻ واري زندگي گذاري آهي ، ڇا
ٿيڻ گهربو هو ، ٿي وڃڻ جي هن حالت لاءِ ٻيو ڪجهه به ناهي.‘
92) Classical Sinhala-සම්භාව්ය සිංහල,
දැනුවත් කිරීමේ විශ්වය සමඟ පිබිදුණු තැනැත්තා සොයා ගැනීම (DAOAU)
අභ්යන්තර හේතුව තමාම වීම
උපදෙස් දුන් උතුම් ශ්රාවකයෙකු
ඇස, කණ, නාසය, දිව, ශරීරය, මනස කෙරෙහි පිළිකුලක් ඇති කරයි;
විමුක්තිදායකයෙකු තුළ, ‘මා නිදහස්’ යන දැනුම ඇත. ඔහු තේරුම් ගනී: ‘උපත
අවසන් වී ඇත, බ්රාහ්මණ ජීවිතය ගත කර ඇත, කළ යුතුව තිබූ දේ කර ඇත, මේ තත්වයට වෙනත් දෙයක් නැත.’

93) Classical Slovak-Klasický slovenský,Objav prebudeného s vesmírom povedomia (DAOAU)
Vnútorná príčina bytia nonself
Poučený
ušľachtilý učeník rastie znechutene smerom k oku, uchu, nosu, jazyku,
telu, mysli; v tom, kto je oslobodený, je poznanie: „Som oslobodený“.
Rozumie: „Narodenie je vyčerpané, brahmický život sa žil, to, čo sa
muselo urobiť, sa stalo, pre tento stav bytia nie je nič iné.“

94) Classical Slovenian-Klasična slovenska,
Odkritje prebujenega z vesoljem zavedanja (DAOAU)
Notranji vzrok je biti sam
Učeni
plemeniti učenec se zgraža proti očesu, ušesu, nosu, jeziku, telesu,
umu; v osvobojenem je znanje: “Osvobojen sem”. Razume: “Rojstvo je
izčrpano, brahmično življenje je preživeto, narejeno je bilo, za to
stanje ni nič drugega.”

95) Classical Somali-Soomaali qowmiyadeed,
Soo helitaanka mid soo baraarugay oo leh Wacyigelin Caalamka (DAOAU)
Sababta gudaha oo ah qof aan naftiisa ahayn
Xerta
sharafta leh ee la baray waxay u neceb tahay isha, dhegaha, sanka,
carrabka, jirka, maskaxda; midka la xoreeyo, waxaa jira aqoonta: ‘Waan
xoroobay’. Wuu fahamsan yahay: ‘Dhalashada way daashay, nolosha
brahmic-ka waa la noolaa, wixii ay ahayd in la sameeyo ayaa la qabtay,
ma jiraan wax kale oo xaaladdan jirta ah.’

96) Classical Spanish-Español clásico,
Descubrimiento del Universo Despierto con Conciencia (DAOAU)
La causa interna no es uno mismo
Un
noble discípulo instruido se disgusta hacia los ojos, los oídos, la
nariz, la lengua, el cuerpo y la mente; en aquel que está liberado, está
el conocimiento: “Estoy liberado”. Entiende: ‘El nacimiento se agota,
se ha vivido la vida brahmica, se ha hecho lo que había que hacer, no
hay nada más para este estado de ser’.

97) Classical Sundanese-Sunda Klasik,
Kapanggihna Anu Ngahudangkeun Hiji sareng Alam Semesta Kasadaran (DAOAU)
Nyababkeun internal janten nonself
Murid
anu mulya anu diparentahkeun tuwuh jijik kana panon, ceuli, irung,
létah, awak, pikiran; dina jalma anu dibébaskeun, aya élmuna: ‘Kuring
dibébaskeun’. Anjeunna ngartos: ‘Kalahiran parantos béak, kahirupan
brahmik parantos dicandak, naon anu kedah dilakukeun parantos
dilakukeun, teu aya anu sanés pikeun kaayaan ieu.’

98) Classical Swahili,Kiswahili cha Classical,
Ugunduzi wa Aliyeamka na Ulimwengu wa Uhamasishaji (DAOAU)
Sababu ya ndani ni kutokuwa mwenyewe
Mwanafunzi
mtukufu aliyeagizwa hukua kuchukizwa kwa macho, sikio, pua, ulimi,
mwili, akili; katika yule aliyekombolewa, kuna maarifa: ‘Nimefunguliwa’.
Anaelewa: ‘Kuzaliwa kumechoka, maisha ya kibrahma yameishi, kile
kilichopaswa kufanywa kimefanywa, hakuna kitu kingine kwa hali hii ya
kuwa.'’

99) Classical Swedish-Klassisk svensk,Discovery of Awakened One with Awareness Universe (DAOAU)
Den inre orsaken är nonself
En
instruerad ädel lärjunge blir äcklad mot ögat, örat, näsan, tungan,
kroppen, sinnet; hos en som befrias finns kunskapen: ‘Jag är befriad’.
Han förstår: ‘Födelsen är uttömd, det brahmiska livet har levts, vad som
måste göras har gjorts, det finns inget annat för detta tillstånd.’

100) Classical Tajik-тоҷикӣ классикӣ,Кашфи як шахси бедоршуда бо олами огоҳӣ (DAOAU)
Сабаби дохилӣ ғайримустақим аст
Шогирди
ашрофи фармоишӣ нисбат ба чашм, гӯш, бинӣ, забон, бадан, ақл нафрат
мекунад; дар касе, ки озод шудааст, дониш вуҷуд дорад: ‘Ман озод шудам’.
Вай мефаҳмад: ‘Таваллуд тамом шуд, зиндагии брахмӣ гузаштааст, он чизе
ки бояд анҷом дода мешуд, барои ин ҳолати мавҷудбуда чизи дигаре нест.’

101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
விழிப்புணர்வு பிரபஞ்சத்துடன் விழித்தெழுந்தவரின் கண்டுபிடிப்பு (DAOAU)
உள் காரணம் சுயமாக இருப்பது
அறிவுறுத்தப்பட்ட
ஒரு உன்னத சீடர் கண், காது, மூக்கு, நாக்கு, உடல், மனம் மீது
வெறுப்படைகிறார்; விடுவிக்கப்பட்ட ஒருவருக்கு, ‘நான் விடுவிக்கப்பட்டேன்’
என்ற அறிவு இருக்கிறது. அவர் புரிந்துகொள்கிறார்: ‘பிறப்பு
தீர்ந்துவிட்டது, பிராமண வாழ்க்கை வாழ்ந்துள்ளது, செய்ய வேண்டியது என்ன
செய்யப்பட்டுள்ளது, இந்த நிலைக்கு வேறு எதுவும் இல்லை.’

102) Classical Tatar,
Галәм белән аңлау уянган кешене табу (DAOAU)
Эчке сәбәп - үз-үзең түгел
Күрсәтелгән
затлы шәкерт күзгә, колакка, борынга, телгә, тәнгә, акылга җирәнә; азат
ителгән кешедә белем бар: “Мин азат ителдем”. Ул аңлый: ‘Туганлык
бетте, брахмик тормыш яшәде, нәрсә эшләнергә тиеш иде, бу хәлдән башка
бернәрсә дә юк.’

103) Classical Telugu- క్లాసికల్ తెలుగు,
అవేర్‌నెస్ యూనివర్స్‌తో మేల్కొన్న వన్ యొక్క ఆవిష్కరణ (DAOAU)
అంతర్గత కారణం స్వయంగా
బోధించిన
గొప్ప శిష్యుడు కన్ను, చెవి, ముక్కు, నాలుక, శరీరం, మనస్సు పట్ల అసహ్యంగా
పెరుగుతాడు; విముక్తి పొందినవారిలో, జ్ఞానం ఉంది: ‘నేను విముక్తి పొందాను’.
అతను అర్థం చేసుకున్నాడు: ‘పుట్టుక అయిపోయింది, బ్రాహ్మణ జీవితం
జీవించింది, చేయవలసింది ఏమిటంటే, ఈ స్థితికి ఇంకేమీ లేదు.’


104) Classical Thai-ภาษาไทยคลาสสิก,
การค้นพบหนึ่งที่ตื่นขึ้นมาพร้อมกับ Awareness Universe (DAOAU)
สาเหตุภายในไม่เป็นตัวของตัวเอง
สาวกชั้นสูงที่ได้รับคำสั่งเริ่มรังเกียจทางตาหูจมูกลิ้นกายใจ
ในผู้ที่ได้รับการปลดปล่อยมีความรู้: ‘ฉันได้รับการปลดปล่อย’
เขาเข้าใจว่า:
‘การเกิดหมดสิ้นชีวิตของพราหมณ์ได้รับการดำเนินชีวิตสิ่งที่ต้องทำไปแล้วไม่มีอะไรอื่นอีกสำหรับสถานะของการเป็นอยู่นี้’



105) Classical Turkish-Klasik Türk,Farkındalık Evreniyle (DAOAU) Uyanmış Birinin Keşfi
İç nedenin özsüz olması
Eğitimli
asil bir öğrenci göze, kulağa, buruna, dile, bedenine, zihnine karşı
tiksinti içinde büyür; özgürleşen birinde şu bilgi vardır: “Ben
özgürdüm”. Anlıyor: ‘Doğum bitti, brahmik hayat yaşandı, yapılması
gerekenler yapıldı, bu varoluş hali için başka hiçbir şey yok.’

106) Classical Turkmen,Habarly älem bilen oýanan adamyň tapylmagy (DAOAU)
Içki sebäbiň özi däl
Öwredilen
asylly şägirt göz, gulak, burun, dil, beden, aň üçin ýigrenýär; azat
edilen adamda: ‘Men azat boldum’ diýen bilim bar. Ol düşünýär: ‘Dogulmak
tükeniksiz, brahmiki durmuş ýaşady, edilmeli zat edildi, bu ýagdaý üçin
başga zat ýok.’

107) Classical Ukrainian-Класичний український,
Відкриття Пробудженого з Всесвітом обізнаності (DAOAU)
Внутрішньою причиною є не я
Навчений
шляхетний учень викликає огиду до ока, вуха, носа, язика, тіла, розуму;
в тому, хто звільнений, є знання: «Я звільнений». Він розуміє:
“Народження вичерпано, життя брахма прожито, зроблено те, що потрібно
було зробити, для цього стану нічого іншого немає”.

108) Classical Urdu- کلاسیکی اردو
آگاہی کائنات (DAOAU) کے ساتھ بیدار والے کی دریافت
اندرونی وجہ بے لوث ہونا
ایک
ہدایت والا نبی شاگرد آنکھ ، کان ، ناک ، زبان ، جسم ، دماغ کی طرف متنفر
ہوتا ہے۔ آزاد ہونے والے میں ، وہاں یہ علم موجود ہے: ‘میں آزاد ہوں’۔ وہ
سمجھتا ہے: ‘پیدائش ختم ہوچکی ہے ، برہمک زندگی گزار چکی ہے ، جو کرنا تھا
وہ ہوچکا ہے ، اس حالت کے ہونے کے لئے اور کچھ نہیں ہے۔’109) Classical Uyghur,
ئاڭلىق ئالەم بىلەن ئويغانغاننى بايقاش (DAOAU)
ئىچكى سەۋەب ئۆزى ئەمەس
كۆرسەتمە
بېرىلگەن ئالىيجاناب شاگىرت كۆز ، قۇلاق ، بۇرۇن ، تىل ، بەدەن ، ئەقىلگە
قارىتا بىزار بولىدۇ. ئازاد قىلىنغان كىشىدە: «مەن قۇتۇلدىم» دېگەن بىلىم
بار. ئۇ چۈشىنىدۇ: «تۇغۇلۇش تۈگىدى ، بىراخما ھايات ياشىدى ، قىلىشقا
تېگىشلىك ئىش قىلىندى ، بۇ ھالەتتىن باشقا نەرسە يوق».

110) Classical Uzbek-Klassik o’z,
Uyg’otilgan odamni xabardorlik olami bilan kashf etish (DAOAU)
Ichki sabab o’z-o’zidan emas
O’qitilgan
oliyjanob shogird ko’z, quloq, burun, til, tan, ongga nisbatan jirkanch
bo’lib o’sadi; ozod qilingan kishida: “Men ozod bo’ldim” degan bilim
mavjud. U tushunadi: “Tug’ilish tugadi, brahmik hayot kechirildi, nima
qilish kerak edi, bu mavjudot uchun boshqa narsa yo’q”.

111) Classical Vietnamese-Tiếng Việ,
Khám phá về Người thức tỉnh với Vũ trụ nhận thức (DAOAU)
Nguyên nhân bên trong không phải là chính mình
Một
đệ tử cao quý được hướng dẫn phát triển chán ghét đối với mắt, tai,
mũi, lưỡi, thân, ý; trong người được giải thoát, có sự hiểu biết: ‘Tôi
được giải thoát’. Anh hiểu: ‘Sinh ra đã kiệt, sinh mạng đã cạn, việc gì
phải làm đã đành, huống hồ là thế này.’

112) Classical Welsh-Cymraeg Clasurol,
Darganfod Un Deffroad gyda Bydysawd Ymwybyddiaeth (DAOAU)
Yr achos mewnol yw bod yn hunan
Mae
disgybl bonheddig dan gyfarwyddyd yn tyfu wedi ei ffieiddio tuag at y
llygad, y glust, y trwyn, y tafod, y corff, y meddwl; mewn un sy’n cael
ei ryddhau, ceir y wybodaeth: ‘Rwy’n rhydd’. Mae’n deall: ‘Mae
genedigaeth wedi blino’n lân, mae’r bywyd brahmig wedi’i fyw, mae’r hyn
yr oedd yn rhaid ei wneud wedi’i wneud, nid oes unrhyw beth arall i’r
cyflwr hwn fod.’

113) Classical Xhosa-IsiXhosa zesiXhosa,
Ukufunyanwa koMntu oVusiweyo ngeNdawo yoLwazi (i-DAOAU)
Unobangela wangaphakathi kukungabikho
Umfundi
obekekileyo oqeqeshekileyo uyakruquka ngamehlo, indlebe, impumlo,
ulwimi, umzimba, ingqondo; kulowo ukhululweyo, kukho ulwazi:
‘Ndikhululekile’. Uyayiqonda: ‘Ukuzalwa kuphelile, ubomi be-brahm buye
baphila, into ekufuneka yenziwe yenziwe, akukho nto yimbi ikule meko.’

114) Classical Yiddish- קלאסישע ייִדיש
ופדעקונג פון אַוואַקענעד איינער מיט וויסיקייַט וניווערסע (DAOAU)
די ינערלעך סיבה איז נאַנסעלף
א
ינסטרוקטעד איידעלע תלמיד וואַקסן עקלדיק צו די אויג, אויער, נאָז, צונג,
גוף, גייַסט; אין איינער וואָס איז באפרייט, עס איז די וויסן: ‘איך בין
באפרייט’. ער פארשטייט: ‘געבורט איז ויסגעמאַטערט, די בראַהמיק לעבן איז
געלעבט, וואָס האט צו זיין געטאן איז געווען געטאן, עס איז גאָרנישט
אַנדערש פֿאַר דעם שטאַט פון זייַענדיק.’
115) Classical Yoruba-Yoruba Yoruba,
Awari ti Ẹni Kan pẹlu Agbaye Imọye (DAOAU)
Idi inu jẹ ailorukọ
Ọmọ-ẹhin
ọlọla ti a kọ ni idagbasoke ikorira si oju, eti, imu, ahọn, ara, ero;
ninu ọkan ti o ni ominira, imọ wa: ‘Mo ti ni ominira’. O loye: ‘Ibimọ ti
rẹ, igbesi aye brahmic ti wa, ohun ti o ni lati ṣe ni a ti ṣe, ko si
ohun miiran fun ipo jijẹ yii.’

116) Classical Zulu-I-Classical Zulu,
Ukutholwa Komuntu Ovukile Ngomhlaba Wokuqwashisa (i-DAOAU)
Imbangela yangaphakathi yokungabi ngokwakho
Umfundi
ohloniphekile ofundisiwe ukhula enengekile ngokubheka iso, indlebe,
ikhala, ulimi, umzimba, ingqondo; kulowo okhululiwe, kukhona ulwazi:
‘Ngikhululiwe’. Uyakuqonda: ‘Ukuzalwa kuphelile, impilo ye-brahmic
seyiphile, obekufanele kwenziwe kwenziwe, akukho okunye ngalesi simo
sokuba khona.’
Law Of Attraction Meditation Sinhala 🙏 | Guided to meditation Sinhala | Growth Sense Meditation
Growth Sense
👍
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සාර්ථකවීමේ ස්වයං යෝජනා (Money Affirmations) - https://youtu.be/6Nazkq-SOO4
How To Create a perfect Vision Board(සිහින පුවරුවක් නිවැරදිව සාදාගන්නා අයුරු) - https://youtu.be/rX5zzY42×1s 👍
ප්රාර්ථනා කරනව සුභ දවසක් කියල ඔයාට..මම අද ඔයාලට ගෙනාවේ ගොඩක් වැදගත් වගේම සරල මනස සන්සුන් කරගැනීමේ අභ්යාසයක්..
ගොඩක් අය අහපු නිසා ඉක්මනටම ගේන්න ඕන කියල මට හිතුන.
මෙමගින් ඔබගේ Imagination එහෙම නැත්නම් පරිකල්පන ශක්තිය වර්ධනයට වගේම චිත්ත රූප මැවීමටත් මනස සකස් කරගන්න පුලුවන්.
මේක ගැන සරලවම කිව්වොත් මේක විනාඩි 2 ක සරල භාවනාවක්..
නමුත් මේක ගොඩක් ප්රභලයි,,ඕනම පීඩන අවස්ථාවක මනස ඉතාමත්ම සන්සුන් කරගන්න පුලුවන්.මේ සරල අභ්යාසය කරන්න ඔබ කුමන ආගමේද කියන එකත් ප්රශ්නයක් නෙවෙයි..
ආකර්ෂණ නීතියේ Visualization එහෙම නැත්නම් චිත්ත රූප මැවීම කරන්න කලින් මේ විනඩි 2 සරල භාවනාව කරන්න කියල මං ඔයාලගෙන් ඉල්ලනව.
ඒකට හේතුව තමයි ආකර්ෂණ නීතිය ක්රියාත්මකවීමට ඉතාමත් සන්සුන් සහ තෘප්තිමත් මනසක් අවශ්ය වීම..ඒ විතරක් නෙවෙයි,
මතක ශක්තිය සඳහා,වර්තමානයේ සිත සැහැල්ලුවෙන් පවත්වාගන්නත් මේ සරල අභ්යාසය වැදගත් වෙයි..මේකෙ විශේෂත්වය තමයි ඕනෑම ස්ථානයකදි මේ අභ්යාසය කරන්න පුලුවන් වීම.
මට ගොඩක් ප්රතිඵල ලැබුනු මේ භාවනාව එහෙනම් මම ඔබත් එක්ක බෙදාගන්නයි හදන්නේ,, එහෙනම් අපි පටන් ගමු..
I wish you a good day .. I brought you today a very important and simple mind-calming exercise ..
A lot of people asked and I thought I should bring it soon.
It can develop your Imagination or Imagination as well as prepare the mind to create images.
Simply
put, this is a simple 2-minute meditation. But this is very powerful,
it can calm the mind in any stressful situation. Do this simple exercise
no matter what religion you belong to.
Visualization
This
is because it takes a very calm and contented mind to enforce the law
of attraction. For memory, this simple exercise is important to keep the
mind relaxed nowadays. The specialty of this is that this exercise can
be done anywhere.
I’m going to share this meditation with you which got a lot of results, so let’s get started.
අපගේ
මොලය ඉතාම තියුණු දෙයක්..එය පුහුණු කිරීමෙන් අපට විශිෂ්ට දේවල් ළඟාකරගන්න
හැකියාව තියෙනවා..ආකර්ෂණ නීතිය කියන්නෙ අපේ මොලය,එහෙම නැත්නම් අපේ මනස
විශ්වයත් එක්ක සම්බන්ද වන අකාරය ඉගෙන ගැනීමයි..මනස තමයි ඇත්තටම අපේ
විශ්වය.. අපි මේ වීඩියෝ එකෙන් කතා කරන්නෙ මුදල් ආකර්ෂණයට මොලය බලපාන එක්
විදියක් ගැන..නිසි ආකාරයෙන් මනස පුරුදු කිරීමෙන් අපිට අවශ්ය යහපත් ජීවිතය අපිට ලැබෙනවා..මේ දේ කරන ගොඩාක් ක්රම
තියෙනවා..ඒ ගැන අපි ඉදිරි වීඩියෝ වලින් කතා කරමු…Description එකේ තියෙනව
Instagram ලින්ක් එක…ඒකේ ඉදිරියට පෝස්ට් දානවා මේ ගැන..පළමු වීඩියෝ
එකත් බලලම ඉන්න..Description එකේ තියෙනව ලින්ක් එක…
Our brain is very sharp. We can achieve great things by training it.
The law of attraction is our brain, or learning how our mind connects with the universe.
The mind is really our universe ..
In this video we are talking about one of the ways the brain can attract money.
By properly practicing the mind, we get the good life we need.
Law Of Attraction Meditation Sinhala | Guided to meditation Sinhala | Growth Sense Meditation
Instagram - https://www.instagram.com/growth_sense/ Facebook - https://www.facebook.com/Growth-Sense-109599764139530/ 👍 |මගේ පළමු වීඩියෝවත් අනිවාරෙන් බලන්න -…



SN 22.59 (S iii 66)

Anattalakkhana Sutta

— The characteristic of no-Self —
[anattā·lakkhaṇa]

In this very famous sutta, the Buddha expounds for the first time his teaching on anatta.



Notes:
1) info·bubbles on every Pali word
2)
there is some uncertainty over the declension ending of some words in
the Pali text, but that should not affect the reader’s experience.



Classical Pāḷi


29) Classical English,Roman


Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane miga·dāye. Tatra kho bhagavā pañca·vaggiye bhikkhū āmantesi:

SN 22.59 (S iii 66)

Anattalakkhana Sutta

— The characteristic of no-Self —
[anattā·lakkhaṇa]

In this very famous sutta, the Buddha expounds for the first time his teaching on anatta.


Bhikkhavo ti.

Bhadante ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etad·avoca:


– Bhikkhus.

– Bhadante, the bhikkhus replied. The Bhagavā said:


Rūpaṃ, bhikkhave, anattā. Rūpañ·ca h·idaṃ, bhikkhave, attā abhavissa, na·y·idaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe:evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ ahosīti. Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati, na ca labbhati rūpe:evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ ahosīti.

Vedanā anattā. Vedanā ca h·idaṃ, bhikkhave, attā abhavissa, na·y·idaṃ vedanā ābādhāya saṃvatteyya, labbhetha ca vedanāya:evaṃ  Rūpaṃ, bhikkhave, anattā. Rūpañ·ca h·idaṃ, bhikkhave, attā abhavissa, na·y·idaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe:evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ ahosīti. Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati, na ca labbhati rūpe:evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ ahosīti.

āya saṃvattati, na ca labbhati vedanāya:evaṃ me vedanā hotu, evaṃ me vedanā ahosīti.

Vedanā, bhikkhus, is anatta. And if this vedanā were atta, bhikkhus, this vedanā would not lend itself to dis·ease, and it could [be said] of vedanā: ‘Let my vedanā be thus, let my vedanā not be thus.’ But it is because vedanā is anatta that vedanā lends itself to dis·ease, and that it cannot [be said] of vedanā: ‘Let my vedanā be thus, let my vedanā not be thus.’

Saññā bhikkhave, anattā, saññañ·ca h·idaṃ bhikkhave, attā abhavissa na·y·idaṃ saññaṃ ābādhāya saṃvatteyya, labbhetha ca saññāya:evaṃ me saññā hotu, evaṃ me saññaṃ ahosīti. Yasmā ca kho bhikkhave, saññaṃ anattā, tasmā saññaṃ ābādhāya saṃvattati, na ca labbhati saññāya:evaṃ me saññā hotu, evaṃ me saññaṃ ahosīti.

Saññā, bhikkhus, is anatta. And if this saññā were atta, bhikkhus, this saññā would not lend itself to dis·ease, and it could [be said] of saññā: ‘Let my saññā be thus, let my saññā not be thus.’ But it is because saññā is anatta that saññā lends itself to dis·ease, and that it cannot [be said] of saññā: ‘Let my saññā be thus, let my saññā not be thus.’

Saṅkhārā bhikkhave, anattā, saṅkhārañ·ca h·idaṃ bhikkhave, attā abhavissa na·y·idaṃ saṅkhāraṃ ābādhāya saṃvatteyya, labbhetha ca saṅkhāresu:evaṃ me saṅkhāraṃ hotu, evaṃ me saṅkhāraṃ ahosīti. Yasmā ca kho bhikkhave, saṅkhāraṃ anattā, tasmā saṅkhāraṃ ābādhāya saṃvattati, na ca labbhati saṅkhāresu:evaṃ me saṅkhāraṃ hotu, evaṃ me saṅkhāraṃ ahosīti.

Saṅkhāras, bhikkhus, are anatta. And if these saṅkhāras were atta, bhikkhus, these saṅkhāras would not lend themselves to dis·ease, and it could [be said] of saṅkhāras: ‘Let my saṅkhāras be thus, let my saṅkhāras not be thus.’ But it is because saṅkhāras are anatta that saṅkhāras lend themselves to dis·ease, and that it cannot [be said] of saṅkhāras: ‘Let my saṅkhāras be thus, let my saṅkhāras not be thus.’

Viññāṇaṃ bhikkhave, anattā, viññāṇañ·ca h·idaṃ bhikkhave, attā abhavissa na·y·idaṃ viññāṇaṃ ābādhāya saṃvatteyya, labbhetha ca viññāṇe:evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ ahosīti. Yasmā ca kho bhikkhave, viññāṇaṃ anattā, tasmā viññāṇaṃ ābādhāya saṃvattati, na ca labbhati viññāṇe:evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ ahosīti.

Viññāṇa, bhikkhus, is anatta. And if this viññāṇa were atta, bhikkhus, this viññāṇa would not lend itself to dis·ease, and it could [be said] of viññāṇa: ‘Let my viññāṇa be thus, let my viññāṇa not be thus.’ But it is because viññāṇa is anatta that viññāṇa lends itself to dis·ease, and that it cannot [be said] of viññāṇa: ‘Let my viññāṇa be thus, let my viññāṇa not be thus.’

Taṃ kiṃ maññatha, bhikkhave: rūpaṃ niccaṃ aniccaṃ ti?


What do you think of this, bhikkhus: is Rūpa permanent or anicca?


Aniccaṃ, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ taṃ sukhaṃ ti?


Anicca, Bhante.

– And that which is anicca, is it dukkha or sukha?{1}


Dukkhaṃ, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ:etaṃ mama, eso·ham·asmi, eso me attāti?


Dukkha, Bhante.

– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’


No h·etaṃ, bhante.

Vedanā niccā aniccā ti?


– No, Bhante.

– Is Vedanā permanent or anicca?


Aniccā, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ taṃ sukhaṃ ti?


Anicca, Bhante.

– And that which is anicca, is it dukkha or sukha?


Dukkhaṃ, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ:etaṃ mama, eso·ham·asmi, eso me attāti?


Dukkha, Bhante.

– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’


No h·etaṃ, bhante.

Saññā niccā aniccā ti?


– No, Bhante.

– Is Saññā permanent or anicca?


Aniccā, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ taṃ sukhaṃ ti?


Anicca, Bhante.

– And that which is anicca, is it dukkha or sukha?


Dukkhaṃ, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ:etaṃ mama, eso·ham·asmi, eso me attāti?


Dukkha, Bhante.

– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’


No h·etaṃ, bhante.

Saṅkhārā niccā aniccā ti?


– No, Bhante.

– Are Saṅkhāras permanent or anicca?


Aniccā, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ taṃ sukhaṃ ti?


Anicca, Bhante.

– And that which is anicca, is it dukkha or sukha?


Dukkhaṃ, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ:etaṃ mama, eso·ham·asmi, eso me attāti?


Dukkha, Bhante.

– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’


No h·etaṃ, bhante.

Viññāṇaṃ niccaṃ aniccaṃ ti?


– No, Bhante.

– Is Viññāṇa permanent or anicca?


Aniccaṃ, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ taṃ sukhaṃ ti?


Anicca, Bhante.

– And that which is anicca, is it dukkha or sukha?


Dukkhaṃ, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ:etaṃ mama, eso·ham·asmi, eso me attāti?


Dukkha, Bhante.

– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’


No h·etaṃ, bhante.

Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atīt·ānāgata·paccuppannaṃ ajjhattaṃ bahiddhā oḷārikaṃ sukhumaṃ hīnaṃ paṇītaṃ yaṃ dūre santike , sabbaṃ rūpaṃn·etaṃ mama, n·eso·ham·asmi, na m·eso attāti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.


– No, Bhante.

– Therefore, bhikkhus, whatever rūpa, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any rūpa is to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’

kāci vedanā atīt·ānāgata·paccuppannā ajjhattā bahiddhā oḷārikā sukhumā hīnā paṇītā , yaṃ dūre santike sabbā vedanān·etaṃ mama, n·eso·ham·asmi, na m·eso attāti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.


Whatever vedanā, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any vedanā is to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’

kāci saññā atīt·ānāgata·paccuppannā, ajjhattā bahiddhā oḷārikā sukhumā hīnā paṇītā , yaṃ dūre santike sabbā saññān·etaṃ mama, n·eso·ham·asmi, na m·eso attāti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.


Whatever saññā, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any saññā is to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’

Ye keci saṅkhārā atīt·ānāgata·paccuppannā, ajjhattā bahiddhā oḷārikā sukhumā hīnā paṇītā , yaṃ dūre santike sabbā saṅkhārān·etaṃ mama, n·eso·ham·asmi, na m·eso attāti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.


Whatever saṅkhāras, be them past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any saṅkhāras are to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’

Yaṃ kiñci viññāṇaṃ atīt·ānāgata·paccuppannaṃ, ajjhattaṃ bahiddhā oḷārikaṃ sukhumaṃ hīnaṃ paṇītaṃ , yaṃ dūre santike sabbaṃ viññāṇaṃn·etaṃ mama, n·eso·ham·asmi, na m·eso attāti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.


Whatever viññāṇa, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any viññāṇa is to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’

Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmim·pi nibbindati, vedanāya·pi nibbindati, saññāya·pi nibbindati, saṅkhāresu·pi nibbindati, viññāṇasmim·pi nibbindati. Nibbindaṃ virajjati. Virāgā vimuccati. Vimuttasmiṃvimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, n·āparaṃ itthattāyāti pajānātī·ti.


Seeing thus, an instructed noble disciple gets disenchanted with rūpa, disenchanted with vedanā, disenchanted with saññā, disenchanted with saṅkhāras, disenchanted with viññāṇa. Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. With liberation, there is the ñāṇa: ‘Liberated.’ He understands: ‘Birth is ended, the brahmic life has been lived, what was to be done has been done, there is nothing more for this existence.’

Idam·avoca bhagavā. Attamanā pañca·vaggiyā bhikkhū bhagavato bhāsitaṃ abhinanduṃ.


This is what the Bhagavā said. Delighted, the group of five bhikkhus was pleased by his words.

Imasmiñ·ca pana veyyākaraṇasmiṃ bhaññamāne pañca·vaggiyānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.


And while this exposition was being given, the cittas of the group of five bhikkhus, by not clinging, were liberated from the āsavas.








Anatta Lakkhana Sutta is the second discourse given by the Buddha. It
describes the non-self characteristic of the five aggregates
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Classical Pāḷi


Classical Pāḷi
Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane miga·dāye. Tatra kho bhagavā pañca·vaggiye bhikkhū āmantesi:
– Bhikkhavo ti. – Bhadante ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etad·avoca:

Rūpaṃ, bhikkhave, anattā. Rūpañ·ca h·idaṃ, bhikkhave, attā abhavissa,
na·y·idaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe: ‘evaṃ me rūpaṃ
hotu, evaṃ me rūpaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, rūpaṃ anattā,
tasmā rūpaṃ ābādhāya saṃvattati, na ca labbhati rūpe: ‘evaṃ me rūpaṃ
hotu, evaṃ me rūpaṃ mā ahosī’ti.
Vedanā
anattā. Vedanā ca h·idaṃ, bhikkhave, attā abhavissa, na·y·idaṃ vedanā
ābādhāya saṃvatteyya, labbhetha ca vedanāya: ‘evaṃ Rūpaṃ, bhikkhave,
anattā. Rūpañ·ca h·idaṃ, bhikkhave, attā abhavissa, na·y·idaṃ rūpaṃ
ābādhāya saṃvatteyya, labbhetha ca rūpe: ‘evaṃ me rūpaṃ hotu, evaṃ me
rūpaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ
ābādhāya saṃvattati, na ca labbhati rūpe: ‘evaṃ me rūpaṃ hotu, evaṃ me
rūpaṃ mā ahosī’ti.
āya saṃvattati, na ca labbhati vedanāya: ‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti.
Saññā
bhikkhave, anattā, saññañ·ca h·idaṃ bhikkhave, attā abhavissa na·y·idaṃ
saññaṃ ābādhāya saṃvatteyya, labbhetha ca saññāya: ‘evaṃ me saññā hotu,
evaṃ me saññaṃ mā ahosī’ti. Yasmā ca kho bhikkhave, saññaṃ anattā,
tasmā saññaṃ ābādhāya saṃvattati, na ca labbhati saññāya: ‘evaṃ me saññā
hotu, evaṃ me saññaṃ mā ahosī’ti.
Saṅkhārā
bhikkhave, anattā, saṅkhārañ·ca h·idaṃ bhikkhave, attā abhavissa
na·y·idaṃ saṅkhāraṃ ābādhāya saṃvatteyya, labbhetha ca saṅkhāresu: ‘evaṃ
me saṅkhāraṃ hotu, evaṃ me saṅkhāraṃ mā ahosī’ti. Yasmā ca kho
bhikkhave, saṅkhāraṃ anattā, tasmā saṅkhāraṃ ābādhāya saṃvattati, na ca
labbhati saṅkhāresu: ‘evaṃ me saṅkhāraṃ hotu, evaṃ me saṅkhāraṃ mā
ahosī’ti.
Viññāṇaṃ
bhikkhave, anattā, viññāṇañ·ca h·idaṃ bhikkhave, attā abhavissa
na·y·idaṃ viññāṇaṃ ābādhāya saṃvatteyya, labbhetha ca viññāṇe: ‘evaṃ me
viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’ti. Yasmā ca kho bhikkhave,
viññāṇaṃ anattā, tasmā viññāṇaṃ ābādhāya saṃvattati, na ca labbhati
viññāṇe: ‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’ti.
Taṃ kiṃ maññatha, bhikkhave: rūpaṃ niccaṃ vā aniccaṃ vā ti?
– Aniccaṃ, bhante. – Yaṃ pan·āniccaṃ dukkhaṃ vā taṃ sukhaṃ vā ti? – No h·etaṃ, bhante.
– Vedanā niccā vā aniccā vā ti? – Aniccā, bhante.

Saṅkhārā niccā vā aniccā vā ti? – Aniccā, bhante. – Yaṃ pan·āniccaṃ
dukkhaṃ vā taṃ sukhaṃ vā ti?– Dukkhaṃ, bhante. – Yaṃ pan·āniccaṃ dukkhaṃ
vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ: ‘etaṃ mama,
eso·ham·asmi, eso me attā’ti?
– No h·etaṃ, bhante.

Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atīt·ānāgata·paccuppannaṃ
ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ
dūre santike vā, sabbaṃ rūpaṃ ‘n·etaṃ mama, n·eso·ham·asmi, na m·eso
attā’ti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.

kāci vedanā atīt·ānāgata·paccuppannā ajjhattā vā bahiddhā vā oḷārikā vā
sukhumā vā hīnā vā paṇītā vā, yaṃ dūre santike vā sabbā vedanā ‘n·etaṃ
mama, n·eso·ham·asmi, na m·eso attā’ti evam·etaṃ yathā·bhūtaṃ
samma·p·paññāya daṭṭhabbaṃ.

kāci saññā atīt·ānāgata·paccuppannā, ajjhattā vā bahiddhā vā oḷārikā vā
sukhumā vā hīnā vā paṇītā vā, yaṃ dūre santike vā sabbā saññā ‘n·etaṃ
mama, n·eso·ham·asmi, na m·eso attā’ti evam·etaṃ yathā·bhūtaṃ
samma·p·paññāya daṭṭhabbaṃ.
Ye
keci saṅkhārā atīt·ānāgata·paccuppannā, ajjhattā vā bahiddhā vā oḷārikā
vā sukhumā vā hīnā vā paṇītā vā, yaṃ dūre santike vā sabbā saṅkhārā
‘n·etaṃ mama, n·eso·ham·asmi, na m·eso attā’ti evam·etaṃ yathā·bhūtaṃ
samma·p·paññāya daṭṭhabbaṃ.
Yaṃ
kiñci viññāṇaṃ atīt·ānāgata·paccuppannaṃ, ajjhattaṃ vā bahiddhā vā
oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā sabbaṃ
viññāṇaṃ ‘n·etaṃ mama, n·eso·ham·asmi, na m·eso attā’ti evam·etaṃ
yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.
Evaṃ
passaṃ, bhikkhave, sutavā ariyasāvako rūpasmim·pi nibbindati,
vedanāya·pi nibbindati, saññāya·pi nibbindati, saṅkhāresu·pi nibbindati,
viññāṇasmim·pi nibbindati. Nibbindaṃ virajjati. Virāgā vimuccati.
Vimuttasmiṃ ‘vimuttami’ti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ
brahmacariyaṃ, kataṃ karaṇīyaṃ, n·āparaṃ itthattāyā’ti pajānātī·ti.
Idam·avoca bhagavā. Attamanā pañca·vaggiyā bhikkhū bhagavato bhāsitaṃ abhinanduṃ.
Imasmiñ·ca pana veyyākaraṇasmiṃ bhaññamāne pañca·vaggiyānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.

29) Classical English,Roman
Discovery of Awakened One with Awareness Universe (DAOAU)
SN 22.59 (S iii 66)
Anattalakkhana Sutta
— The characteristic of no-Self —
[anattā·lakkhaṇa]
In this very famous sutta, the Buddha expounds for the first time his teaching on anatta.
On
one occasion, the Bhagavā was staying at Bārāṇasi in the Deer Grove at
Isipatana. There, he addressed the group of five bhikkhus:
– Bhikkhus.
– Bhadante, the bhikkhus replied. The Bhagavā said:

Rūpa, bhikkhus, is anatta. And if this rūpa were atta, bhikkhus, this
rūpa would not lend itself to dis·ease, and it could [be said] of rūpa:
‘Let my rūpa be thus, let my rūpa not be thus.’ But it is because rūpa
is anatta that rūpa lends itself to dis·ease, and that it cannot [be
said] of rūpa: ‘Let my rūpa be thus, let my rūpa not be thus.’
Vedanā,
bhikkhus, is anatta. And if this vedanā were atta, bhikkhus, this
vedanā would not lend itself to dis·ease, and it could [be said] of
vedanā: ‘Let my vedanā be thus, let my vedanā not be thus.’ But it is
because vedanā is anatta that vedanā lends itself to dis·ease, and that
it cannot [be said] of vedanā: ‘Let my vedanā be thus, let my vedanā not
be thus.’
Saññā,
bhikkhus, is anatta. And if this saññā were atta, bhikkhus, this saññā
would not lend itself to dis·ease, and it could [be said] of saññā: ‘Let
my saññā be thus, let my saññā not be thus.’ But it is because saññā is
anatta that saññā lends itself to dis·ease, and that it cannot [be
said] of saññā: ‘Let my saññā be thus, let my saññā not be thus.’
Saṅkhāras,
bhikkhus, are anatta. And if these saṅkhāras were atta, bhikkhus, these
saṅkhāras would not lend themselves to dis·ease, and it could [be said]
of saṅkhāras: ‘Let my saṅkhāras be thus, let my saṅkhāras not be thus.’
But it is because saṅkhāras are anatta that saṅkhāras lend themselves
to dis·ease, and that it cannot [be said] of saṅkhāras: ‘Let my
saṅkhāras be thus, let my saṅkhāras not be thus.’
Viññāṇa,
bhikkhus, is anatta. And if this viññāṇa were atta, bhikkhus, this
viññāṇa would not lend itself to dis·ease, and it could [be said] of
viññāṇa: ‘Let my viññāṇa be thus, let my viññāṇa not be thus.’ But it is
because viññāṇa is anatta that viññāṇa lends itself to dis·ease, and
that it cannot [be said] of viññāṇa: ‘Let my viññāṇa be thus, let my
viññāṇa not be thus.’
What do you think of this, bhikkhus: is Rūpa permanent or anicca?
– Anicca, Bhante.
– And that which is anicca, is it dukkha or sukha?{1}
– Dukkha, Bhante.

And that which is anicca, dukkha, by nature subject to change, is it
proper to regard it as: ‘This is mine. I am this. This is my atta?’
– No, Bhante.
– Is Vedanā permanent or anicca?
– Anicca, Bhante.
– And that which is anicca, is it dukkha or sukha?
– Dukkha, Bhante.

And that which is anicca, dukkha, by nature subject to change, is it
proper to regard it as: ‘This is mine. I am this. This is my atta?’
– No, Bhante.
– Is Saññā permanent or anicca?
– Anicca, Bhante.
– And that which is anicca, is it dukkha or sukha?
– Dukkha, Bhante.

And that which is anicca, dukkha, by nature subject to change, is it
proper to regard it as: ‘This is mine. I am this. This is my atta?’
– No, Bhante.
– Are Saṅkhāras permanent or anicca?
– Anicca, Bhante.
– And that which is anicca, is it dukkha or sukha?

And that which is anicca, dukkha, by nature subject to change, is it
proper to regard it as: ‘This is mine. I am this. This is my atta?’
– No, Bhante.
– Is Viññāṇa permanent or anicca?
– Anicca, Bhante.
– And that which is anicca, is it dukkha or sukha?
– Dukkha, Bhante.

And that which is anicca, dukkha, by nature subject to change, is it
proper to regard it as: ‘This is mine. I am this. This is my atta?’
– No, Bhante.

Therefore, bhikkhus, whatever rūpa, be it past, future, or present,
internal or external, gross or subtle, inferior or exalted, far or near,
any rūpa is to be seen yathā·bhūtaṃ with proper paññā in this way:
‘This is not mine, I am not this, this is not my atta.’
Whatever
vedanā, be it past, future, or present, internal or external, gross or
subtle, inferior or exalted, far or near, any vedanā is to be seen
yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not
this, this is not my atta.’
Whatever
saññā, be it past, future, or present, internal or external, gross or
subtle, inferior or exalted, far or near, any saññā is to be seen
yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not
this, this is not my atta.’
Whatever
saṅkhāras, be them past, future, or present, internal or external,
gross or subtle, inferior or exalted, far or near, any saṅkhāras are to
be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I
am not this, this is not my atta.’
Whatever
viññāṇa, be it past, future, or present, internal or external, gross or
subtle, inferior or exalted, far or near, any viññāṇa is to be seen
yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not
this, this is not my atta.’Seeing thus, an instructed noble disciple
gets disenchanted with rūpa, disenchanted with vedanā, disenchanted with
saññā, disenchanted with saṅkhāras, disenchanted with viññāṇa. Being
disenchanted, he becomes dispassionate. Through dispassion, he is
liberated. With liberation, there is the ñāṇa: ‘Liberated.’ He
understands: ‘Birth is ended, the brahmic life has been lived, what was
to be done has been done, there is nothing more for this existence.’
This is what the Bhagavā said. Delighted, the group of five bhikkhus was pleased by his words.
And
while this exposition was being given, the cittas of the group of five
bhikkhus, by not clinging, were liberated from the āsavas.
Anatta-lakkhana Sutta: The Discourse on the Not-self Characteristic
Cambridge University Buddhist Society
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Anatta
Lakkhana Sutta is the second discourse given by the Buddha. It
describes the non-self characteristic of the five aggregates. This video
includes the English translation with Pali chanting
Anatta-lakkhana Sutta: The Discourse on the Not-self Characteristic
Anatta
Lakkhana Sutta is the second discourse given by the Buddha. It
describes the non-self characteristic of the five aggregates. This video
includes the E…
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Note


1. ‘dukkha or sukha?’: perhaps best understood as ‘unsatisfactory or satisfactory?’






Translation suggested by the webmaster,
with the support of Thanissaro Bhikkhu’s translation.

———oOo———
Published as a gift of Dhamma, to be distributed free of charge.
Any copies or derivatives of this work must cite their original source.


101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,

101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
விழிப்புணர்வு பிரபஞ்சத்துடன் விழித்தெழுந்தவரின் கண்டுபிடிப்பு (DAOAU)
எஸ்.என் 22.59 (எஸ் iii 66)
அனத்தலகன சுத்தா
- சுயமற்ற தன்மை -
[anattā · lakkhaṇa]
மிகவும் புகழ்பெற்ற இந்த சுத்தாவில், புத்தர் முதன்முறையாக அனத்த பற்றிய தனது போதனைகளை விளக்குகிறார்.
ஒரு சந்தர்ப்பத்தில், பகவா இசிபத்தானாவில் உள்ள மான் தோப்பில் உள்ள பநாரசியில் தங்கியிருந்தார். அங்கு, அவர் ஐந்து பிக்குக்களின் குழுவில் உரையாற்றினார்:- பிக்குகாள்.
- பந்தே, பிக்குக்கள் பதிலளித்தனர். பகவர் கூறினார்:
- ரூபம், பிக்குகாள், அனித்தம். இந்த ரூபம் அனித்தம், என்றால் பிக்குகாள், இந்த ரூபம் தன்னைத் தானே கடனாகக் கொடுக்க மாட்டார், மேலும் இது ரூபவைக் கூறலாம்: ‘என் ரூபம் இவ்வாறு இருக்கட்டும், என் ரூபம் இவ்வாறு இருக்கக்கூடாது.’ ஆனால், ரூபம் அனித்தம் என்பதால், ரூபம் தன்னைத் தானே எளிதாக்கிக் கொள்கிறது, மேலும் அதை ரூபத்த பற்றி சொல்ல முடியாது: ‘என் ரூபம் இவ்வாறு இருக்கட்டும், என் ரூபம் இவ்வாறு இருக்கக்கூடாது.’
வேதனை, பிக்குகாள், அனித்தம். இந்த வேதனை அனித்தம், என்றால் பிக்குகாள், இந்த வேதனை தன்னைத் தானே கடனாகக் கொடுக்காது, மேலும் இது வேதனைப் பற்றி கூறலாம்: ‘என் வேதனை இவ்வாறு இருக்கட்டும், என் வேதனை அவ்வாறு இருக்கக்கூடாது.’ ஆனால் வேதனை அனித்தவாக இருப்பதால், வேதனை தன்னைத் தானே எளிதாக்கிக் கொள்கிறது, மேலும் அதை வேதனைப் பற்றி சொல்ல முடியாது: ‘என் வேதனை இவ்வாறு இருக்கட்டும், என் வேதனை அவ்வாறு இருக்கக்கூடாது.’
சன்னா, பிக்குகாள், அனித்தம். இந்த சன்னா அனித்தம், பிக்குக்கள் என்றால், இந்த சன்னா தன்னை எளிதில் கடனாகக் கொடுக்க மாட்டார், மேலும் இது சன்னாவைப் பற்றி கூறலாம்: ‘என் சன்னா இவ்வாறு இருக்கட்டும், என் சன்னா இவ்வாறு இருக்கக்கூடாது.’ ஆனால், சன்னா அனித்தம் என்பதால், அது தன்னைத் தானே எளிதாக்குகிறது, மேலும் இது சாவைப் பற்றி சொல்ல முடியாது: ‘என் சன்னா இவ்வாறு இருக்கட்டும், என் சன்னா இவ்வாறு இருக்கக்கூடாது.’
சங்காரம், பிக்குகாள், அனித்தம். இந்த சங்காரம் அனித்தம், பிக்குக்கள் என்றால், இந்த சங்காரம் தன்னை எளிதில் கடனாகக் கொடுக்க மாட்டார், மேலும் இது சாவைப் பற்றி கூறலாம்: ‘என் சங்காரம் இவ்வாறு இருக்கட்டும், என் சங்காரம் இவ்வாறு இருக்கக்கூடாது.’ ஆனால், சங்காரம் அனித்தம் என்பதால், அது தன்னைத் தானே எளிதாக்குகிறது, மேலும் இது சங்காரம் பற்றி சொல்ல முடியாது: ‘என் சங்காரம் இவ்வாறு இருக்கட்டும், என் சங்காரம் இவ்வாறு இருக்கக்கூடாது.’
வின்யானம், பிக்குகாள், அனித்தம். இந்த வின்யானம் அட்டா, பிக்குக்கள் என்றால், இந்த வின்யானம் தன்னைத் தானே கடனாகக் கொடுக்காது, மேலும் இது வின்யானம்வைப் பற்றி கூறலாம்: ‘என் வின்யானம் இவ்வாறு இருக்கட்டும், என் வின்யானம் இவ்வாறு இருக்கக்கூடாது.’ ஆனால், வின்யானம் என்பது அனித்தவாக இருப்பதால், வினா தன்னைத் தானே எளிதாக்குகிறது, மேலும் இது வினாவைப் பற்றி சொல்ல முடியாது: ‘என் வின்யானம் இவ்வாறு இருக்கட்டும், என் வின்யானம் இவ்வாறு இருக்கக்கூடாது.’
இதைப் பற்றி நீங்கள் என்ன நினைக்கிறீர்கள், பிக்குஸ்: ரூபம் நிரந்தரமா அல்லது தற்காலிகமா?
- தற்காலிகமானது, பாந்தே
- மேலும் இது தற்காலிகமா, இது துக்கமா அல்லது சுகமா? {1}
- துக்கம், பாந்தே.
- மேலும் அனித்தம், துக்கம், இயற்கையால் மாற்றத்திற்கு உட்பட்டது, இதை இவ்வாறு கருதுவது சரியானதா: ‘இது என்னுடையது. நான் இது. இது என் அட்டா? ‘
- இல்லை, பாந்தே.
- வேதனை நிரந்தரமா அல்லது தற்காலிகமா?
- அனித்தம்,பாந்தே.
- மேலும் இது தற்காலிகமா, இது துக்கமா அல்லது சுகமா?
- துக்கா, பாந்தே.
- மேலும் தற்காலிகமா, துக்கா, இயற்கையால் மாற்றத்திற்கு உட்பட்டது, இதை இவ்வாறு கருதுவது சரியானதா: ‘இது என்னுடையது. நான் இது. இது என் அட்டா? ‘
- இல்லை, பாந்தே.
- சன்னா நிரந்தரமா அல்லது தற்காலிகமா?
- தற்காலிகமா, பாந்தே.
- மேலும் இது தற்காலிகமா, இது துக்கமா அல்லது சுகமா?
- துக்கா, பாந்தே.
- மேலும் தற்காலிகமா, துக்கா, இயற்கையால் மாற்றத்திற்கு உட்பட்டது, இதை இவ்வாறு கருதுவது சரியானதா: ‘இது என்னுடையது. நான் இது. இது என் அட்டா? ‘
- இல்லை, பாந்தே.
- சங்காரம் நிரந்தரமா அல்லது தற்காலிகமா?
- தற்காலிகமா, பாந்தே.
- மேலும் இது தற்காலிகமா, இது துக்கமா அல்லது சுகமா?
- மேலும் தற்காலிகமா, துக்கா, இயற்கையால் மாற்றத்திற்கு உட்பட்டது, இதை இவ்வாறு கருதுவது சரியானதா: ‘இது என்னுடையது. நான் இது. இது என் அட்டா? ‘
- இல்லை, பாந்தே.
- வினா நிரந்தரமா அல்லது தற்காலிகமா?
- அனிக்கா, பாந்தே.
- மேலும் இது தற்காலிகமா, இது துக்கமா அல்லது சுகமா?
- துக்கா, பாந்தே.
- மேலும் தற்காலிகமா, துக்கா, இயற்கையால் மாற்றத்திற்கு உட்பட்டது, இதை இவ்வாறு கருதுவது சரியானதா: ‘இது என்னுடையது. நான் இது. இது என் அட்டா? ‘
- இல்லை, பாந்தே.
- ஆகையால், பிக்குக்கள், கடந்த காலமாகவோ, எதிர்காலமாகவோ, நிகழ்காலமாகவோ, உள் அல்லது வெளிப்புறமாகவோ, மொத்தமாகவோ அல்லது நுட்பமாகவோ, தாழ்ந்தவர்களாகவோ அல்லது உயர்ந்தவர்களாகவோ, தூரத்திலோ அல்லது அருகிலோ இருந்தாலும், எந்தவொரு ரபாவையும் இந்த வழியில் சரியான பாதையுடன் யாத்பாத்தாவைப் பார்க்க வேண்டும்: ‘ இது என்னுடையது அல்ல, நான் இது அல்ல, இது என் அட்டா அல்ல. ‘
வேதனா எதுவாக இருந்தாலும், அது கடந்த காலமாகவோ, எதிர்காலமாகவோ, நிகழ்காலமாகவோ, உள் அல்லது வெளிப்புறமாகவோ, மொத்தமாகவோ அல்லது நுட்பமாகவோ, தாழ்ந்ததாகவோ அல்லது உயர்ந்ததாகவோ, தூரத்திலோ அல்லது அருகிலோ இருந்தாலும், எந்தவொரு வேதனையும் இந்த வழியில் சரியான பாதத்துடன் யாத்பாத்தாவைக் காண வேண்டும்: ‘இது என்னுடையது அல்ல, நான் இது அல்ல, இது என் அட்டா அல்ல. ‘
எதுவாக இருந்தாலும், அது கடந்த காலமாகவோ, எதிர்காலமாகவோ, நிகழ்காலமாகவோ, உள் அல்லது வெளிப்புறமாகவோ, மொத்தமாகவோ அல்லது நுட்பமாகவோ, தாழ்ந்ததாகவோ அல்லது உயர்ந்ததாகவோ, தூரத்திலோ அல்லது அருகிலோ இருந்தாலும், எந்தவொரு சாயையும் இந்த வழியில் சரியான பாதையுடன் யாத்பாத்தாவைப் பார்க்க வேண்டும்: ‘இது என்னுடையது அல்ல நான் இது அல்ல, இது என் அட்டா அல்ல. ‘
எந்தவொரு சாகரங்கள், அவை கடந்த காலமாகவோ, எதிர்காலமாகவோ அல்லது நிகழ்காலமாகவோ, உள் அல்லது வெளிப்புறமாகவோ, மொத்தமாகவோ அல்லது நுட்பமாகவோ, தாழ்ந்தவர்களாகவோ அல்லது உயர்ந்தவர்களாகவோ, தொலைதூரத்திலோ அல்லது அருகிலோ இருந்தாலும், எந்தவொரு ச kh கராக்களும் இந்த வழியில் சரியான பாதையுடன் யாத்பாத்தாவைக் காண வேண்டும்: ‘இது என்னுடையது அல்ல, நான் இது அல்ல, இது என் அட்டா அல்ல. ‘
எந்த வியனா எதுவாக இருந்தாலும், அது கடந்த காலமாகவோ, எதிர்காலமாகவோ, நிகழ்காலமாகவோ, உள் அல்லது வெளிப்புறமாகவோ, மொத்தமாகவோ அல்லது நுட்பமாகவோ, தாழ்ந்ததாகவோ அல்லது உயர்ந்ததாகவோ, தூரத்திலோ அல்லது அருகிலோ இருந்தாலும், எந்தவொரு வியனாவும் இந்த வழியில் சரியான பாதையுடன் யாத்பாத்தாவைக் காண வேண்டும்: ‘இது என்னுடையது அல்ல, நான் இது அல்ல, இது என் அட்டா அல்ல. ‘
Anattalakkhana Sutta (in English) given by Bhante T. Seelananda
Dhamma Dayada
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Anattalakkhana Sutta (in English) given by Bhante T. Seelananda

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10/16/20
LESSON 3477 Sat 17 Oct 2020 Free Online Research and Practice University for Discovery of Awakened One with Awareness Universe (DAOAU) For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal. at KUSHINARA NIBBANA BHUMI PAGODA-is a 18 feet Dia All White Pagoda with a table or, but be sure to having above head level based on the usual use of the room. in 116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka in Buddha’s own words and Important Places like Lumbini, Bodh gaya,Saranath, Kushinara, Etc., in 3D 360 degree circle vision akin to Circarama When you are in Bengaluru you are most welcome to visit Kushinara Nibbana Bhumi Pagoda At WHITE HOME 668, 5A main Road, 8th Cross, HAL III Stage, Prabuddha Bharat Puniya Bhumi Bengaluru Magadhi Karnataka State PRABUDDHA BHARAT May you, your family members and all sentient and non sentient beings be ever happy, well and secure! May all live for 150 years with NAD pills to be available in 2020 at a price of a cup of coffee according to research doctors at Sydney! May all have calm, quiet, alert and attentive and have equanimity mind with a clear understanding that everything is changing! Suttas word by word Ajjhattānattahetu Sutta — The internal cause being nonself — in 3) Classical Pali,29) Classical English, Roman, 06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 7:39 pm

LESSON 3477 Sat  17 Oct  2020



Free Online Research and Practice University

for

Discovery of  Awakened One with Awareness Universe (DAOAU) 

For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.

at

KUSHINARA NIBBANA BHUMI PAGODA-is a 18 feet Dia All White Pagoda with a table or, but be sure to having above head level based on the usual use of the room.

in 116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka in
Buddha’s own words and Important Places like Lumbini, Bodh
gaya,Saranath, Kushinara, Etc., in 3D 360 degree circle vision akin to
Circarama







When
you are in Bengaluru you are most welcome to visit Kushinara Nibbana Bhumi Pagoda 







At

WHITE HOME







668, 5A main Road, 8th Cross, HAL III Stage,


Prabuddha Bharat Puniya Bhumi Bengaluru

Magadhi Karnataka State

PRABUDDHA BHARAT

May you, your family members and all sentient and non sentient beings be ever happy, well and secure!

May all live for 150 years
with NAD pills to be available in 2020 at a price of a cup of coffee
according to research doctors at Sydney!

May all have calm, quiet, alert and attentive and have equanimity mind with a clear understanding that everything is changing!




Suttas word by word


Ajjhattānattahetu Sutta


— The internal cause being nonself — in 3) Classical Pali,29) Classical English, Roman,
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,

https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-142.html


SN 35.142 (S iv 130)

Ajjhattānattahetu Sutta


— The internal cause being nonself —
[ajjhatta+anatta+hetu]


How investigating the causes for the arising of the sense
organs, for which in this case the characteristic of nonself may be
easier to understand, allows a transfer of this understanding to their
case.



Note: info·bubbles on every Pali word



in 3) Classical Pali



29) Classical English, Roman




cakkhuṃ, bhikkhave, anattā. yo·pi hetu, yo·pi paccayo cakkhussa uppādāya, so·pi anattā. anatta·sambhūtaṃ, bhikkhave, cakkhu kuto attā bhavissati?


The eye, bhikkhus, is nonself. The cause and condition for the arising
of the eye are themselves nonself. Being produced by what is nonself,
bhikkhus, how could the eye be self?

sotaṃ anattā. yo·pi hetu yo·pi paccayo sotassa uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, sotaṃ kuto attā bhavissati?


The ear, bhikkhus, is nonself. The cause and condition for the arising
of the ear are themselves nonself. Being produced by what is nonself,
bhikkhus, how could the ear be self?

ghāṇaṃ anattā. yo·pi hetu yo·pi paccayo ghāṇassa uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, ghāṇaṃ kuto attā bhavissati?


The nose, bhikkhus, is nonself. The cause and condition for the arising
of the nose are themselves nonself. Being produced by what is nonself,
bhikkhus, how could the nose be self?

jivhā anattā. yo·pi hetu yo·pi paccayo jivhāya uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, jivhā kuto attā bhavissati?


The tongue, bhikkhus, is nonself. The cause and condition for the
arising of the tongue are themselves nonself. Being produced by what is
nonself, bhikkhus, how could the tongue be self?

kāyo anattā. yo·pi hetu yo·pi paccayo kāyassa uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, kāyo kuto attā bhavissati?


The body, bhikkhus, is nonself. The cause and condition for the arising
of the body are themselves nonself. Being produced by what is nonself,
bhikkhus, how could the body be self?

mano anattā. yo·pi hetu yo·pi paccayo manassa uppādāya, so·pi anattā. anatta·sambhūto, bhikkhave, mano kuto attā bhavissati?


The mind, bhikkhus, is nonself. The cause and condition for the arising
of the mind are themselves nonself. Being produced by what is nonself,
bhikkhus, how could the mind be self?

evaṃ passaṃ, bhikkhave, sutavā ariya·sāvako cakkhusmiṃ·pi nibbindati, sotasmiṃ·pi nibbindati, ghāṇasmiṃ·pi nibbindati, jivhāyaṃ·pi nibbindati, kāyasmiṃ·pi nibbindati, manasi·pi nibbindati; nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ ‘vimuttamiti ñāṇahoti; ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, n·āparaṃ itthattāyā’ ti pajānātī·ti.


Seeing thus, bhikkhus, an instructed noble disciple grows disgusted
towards the eye, disgusted towards the ear, disgusted towards the nose,
disgusted towards the tongue, disgusted towards the body, disgusted
towards the mind; being disgusted, he is dispassionate; being
dispassionate, he is liberated; in one who is liberated, there is the
knowledge: ‘I am liberated’. He understands: ‘Birth is exhausted, the
brahmic life has been lived, what had to be done has been done, there is
nothing else for this state of being.’


Bodhi leaf

in 3) Classical Pali

cakkhuṃ, bhikkhave, anattā. yo·pi hetu, yo·pi paccayo cakkhussa uppādāya, so·pi anattā. anatta·sambhūtaṃ, bhikkhave, cakkhu kuto attā bhavissati?

sotaṃ anattā. yo·pi hetu yo·pi paccayo sotassa uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, sotaṃ kuto attā bhavissati?

ghāṇaṃ anattā. yo·pi hetu yo·pi paccayo ghāṇassa uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, ghāṇaṃ kuto attā bhavissati?

jivhā anattā. yo·pi hetu yo·pi paccayo jivhāya uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, jivhā kuto attā bhavissati?

kāyo anattā. yo·pi hetu yo·pi paccayo kāyassa uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, kāyo kuto attā bhavissati?

mano anattā. yo·pi hetu yo·pi paccayo manassa uppādāya, so·pi anattā. anatta·sambhūto, bhikkhave, mano kuto attā bhavissati?

evaṃ passaṃ, bhikkhave, sutavā ariya·sāvako cakkhusmiṃ·pi nibbindati, sotasmiṃ·pi nibbindati, ghāṇasmiṃ·pi nibbindati, jivhāyaṃ·pi nibbindati, kāyasmiṃ·pi nibbindati, manasi·pi nibbindati; nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ ‘vimuttamiti ñāṇahoti; ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, n·āparaṃ itthattāyā’ ti pajānātī·ti.


29) Classical English, Roman


Friends
An
instructed noble disciple grows disgusted towards the eye, ear, nose,
tongue, body, mind; in one who is liberated, there is the knowledge: ‘I
am liberated’. He understands: ‘Birth is exhausted, the brahmic life has
been lived, what had to be done has been done, there is nothing else
for this state of being.’
shocked april fools GIF
Friends
NON SELF BY AJAHN BRAHM
Suttas word by word
Discovery of Awakened One with Awareness Universe (DAOAU)
Ajjhattānattahetu Sutta
— The internal cause being nonself —
The
eye, bhikkhus, is nonself. The cause and condition for the arising of
the eye are themselves nonself. Being produced by what is nonself,
bhikkhus, how could the eye be self?
The
ear, bhikkhus, is nonself. The cause and condition for the arising of
the ear are themselves nonself. Being produced by what is nonself,
bhikkhus, how could the ear be self?
The
nose, bhikkhus, is nonself. The cause and condition for the arising of
the nose are themselves nonself. Being produced by what is nonself,
bhikkhus, how could the nose be self?
The
tongue, bhikkhus, is nonself. The cause and condition for the arising
of the tongue are themselves nonself. Being produced by what is nonself,
bhikkhus, how could the tongue be self?
The
body, bhikkhus, is nonself. The cause and condition for the arising of
the body are themselves nonself. Being produced by what is nonself,
bhikkhus, how could the body be self?
The
mind, bhikkhus, is nonself. The cause and condition for the arising of
the mind are themselves nonself. Being produced by what is nonself,
bhikkhus, how could the mind be self?
Seeing
thus, bhikkhus, an instructed noble disciple grows disgusted towards
the eye, disgusted towards the ear, disgusted towards the nose,
disgusted towards the tongue, disgusted towards the body, disgusted
towards the mind; being disgusted, he is dispassionate; being
dispassionate, he is liberated; in one who is liberated, there is the
knowledge: ‘I am liberated’. He understands: ‘Birth is exhausted, the
brahmic life has been lived, what had to be done has been done, there is
nothing else for this state of being.’
An
instructed noble disciple grows disgusted towards the eye, ear, nose,
tongue, body, mind; in one who is liberated, there is the knowledge: ‘I
am liberated’. He understands: ‘Birth is exhausted, the brahmic life has
been lived, what had to be done has been done, there is nothing else
for this state of being.’
NON SELF BY AJAHN BRAHM



101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,வார்த்தைகளால் சுட்டாஸ் சொல்

Friends

அறிவுறுத்தப்பட்ட
ஒரு உன்னத சீடர் கண், காது, மூக்கு, நாக்கு, உடல், மனம் மீது
வெறுப்படைகிறார்; விடுவிக்கப்பட்ட ஒருவருக்கு, ‘நான் விடுவிக்கப்பட்டேன்’
என்ற அறிவு இருக்கிறது. அவர் புரிந்துகொள்கிறார்: ‘பிறப்பு
தீர்ந்துவிட்டது, பிராமண வாழ்க்கை வாழ்ந்துள்ளது, செய்ய வேண்டியது என்ன
செய்யப்பட்டுள்ளது, இந்த நிலைக்கு வேறு எதுவும் இல்லை.’
see ya goodbye GIF


Daily (Theravada) Buddhist Chanting| Recited by Bhante Indarathana
Daily (Theravada) Buddhist Chanting| Recited by Bhante Indarathana
Essential
daily Theravada Pali chanting with accurate pronunciation recited by
Bhante indarathana. Here is all 13 tracks of Paritta Chanting CD 1.
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Daily (Theravada) Buddhist Chanting| Recited by Bhante Indarathana
விழிப்புணர்வு பிரபஞ்சத்துடன் விழித்தெழுந்தவரின் கண்டுபிடிப்பு (DAOAU)
அஜ்ஜத்தநட்டஹேத்து சுட்டா
- உள் காரணம் தனியாக இருப்பது -
கண்,
பிக்குஸ், தன்னைத்தானே. கண் எழுவதற்கான காரணமும் நிபந்தனையும் அவர்களே.
தன்னலமற்ற, பிக்குக்களால் உற்பத்தி செய்யப்படுவதால், கண் எவ்வாறு சுயமாக
இருக்க முடியும்?
காது,
பிக்குஸ், தன்னைத்தானே. காது எழுவதற்கான காரணமும் நிபந்தனையும் அவர்களே.
தன்னலமற்ற, பிக்குக்களால் உற்பத்தி செய்யப்படுவதால், காது எவ்வாறு சுயமாக
இருக்க முடியும்?
மூக்கு,
பிக்குஸ், தன்னைத்தானே. மூக்கு எழுவதற்கான காரணமும் நிபந்தனையும் அவர்களே.
தன்னலமற்ற, பிக்குக்களால் உற்பத்தி செய்யப்படுவதால், மூக்கு எவ்வாறு
சுயமாக இருக்க முடியும்?
நாக்கு,
பிக்குஸ், தானே. நாக்கு எழுவதற்கான காரணமும் நிபந்தனையும் அவர்களே.
தன்னலமற்ற, பிக்குக்களால் உற்பத்தி செய்யப்படுவதால், நாக்கு எவ்வாறு சுயமாக
இருக்க முடியும்?
உடல்,
பிக்குஸ், தன்னைத்தானே. உடலின் எழுச்சிக்கான காரணமும் நிபந்தனையும்
அவர்களே. தன்னலமற்ற, பிக்குக்களால் உற்பத்தி செய்யப்படுவதால், உடல் எவ்வாறு
சுயமாக இருக்க முடியும்?
மனம்,
பிக்குக்கள், தானே. மனம் எழுவதற்கான காரணமும் நிபந்தனையும் அவர்களே.
தன்னலமற்ற, பிக்குக்களால் தயாரிக்கப்படுவதால், மனம் எவ்வாறு சுயமாக இருக்க
முடியும்?
இவ்வாறு
பார்த்த பிக்குஸ், அறிவுறுத்தப்பட்ட உன்னத சீடர் கண்ணை நோக்கி
வெறுப்படைந்து, காதுக்கு வெறுப்படைந்து, மூக்கை நோக்கி வெறுப்படைந்து,
நாக்கை நோக்கி வெறுப்படைந்து, உடலை நோக்கி வெறுப்படைந்து, மனதை
வெறுக்கிறான்; வெறுப்படைந்ததால், அவர் உணர்ச்சிவசப்படுகிறார்;
உணர்ச்சிவசப்பட்டு, அவர் விடுவிக்கப்பட்டார்; விடுவிக்கப்பட்ட ஒருவருக்கு,
‘நான் விடுவிக்கப்பட்டேன்’ என்ற அறிவு இருக்கிறது. அவர்
புரிந்துகொள்கிறார்: ‘பிறப்பு தீர்ந்துவிட்டது, பிராமண வாழ்க்கை
வாழ்ந்துள்ளது, செய்ய வேண்டியது என்ன செய்யப்பட்டுள்ளது, இந்த நிலைக்கு
வேறு எதுவும் இல்லை.’
அறிவுறுத்தப்பட்ட
ஒரு உன்னத சீடர் கண், காது, மூக்கு, நாக்கு, உடல், மனம் மீது
வெறுப்படைகிறார்; விடுவிக்கப்பட்ட ஒருவருக்கு, ‘நான் விடுவிக்கப்பட்டேன்’
என்ற அறிவு இருக்கிறது. அவர் புரிந்துகொள்கிறார்: ‘பிறப்பு
தீர்ந்துவிட்டது, பிராமண வாழ்க்கை வாழ்ந்துள்ளது, செய்ய வேண்டியது என்ன
செய்யப்பட்டுள்ளது, இந்த நிலைக்கு வேறு எதுவும் இல்லை.’
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06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
जागरूकता ब्रह्मांड (DAOAU) के साथ जागृत एक की खोज
आंतरिक कारण निरर्थक है
एक
सुविचारित महान शिष्य आँख, कान, नाक, जीभ, शरीर, मन के प्रति घृणा करता
है; जो मुक्त है, उसमें ज्ञान है: ‘मैं मुक्त हो गया।’ वह समझता है: ‘’
जन्म समाप्त हो गया है, ब्रह्ममय जीवन जिया जा चुका है, जो किया जाना था वह
हो चुका है, इस स्थिति के लिए और कुछ नहीं है। ‘’

कल छुट्टी GIF - कल छुट्टी है GIFs
जागरूकता ब्रह्मांड (DAOAU) के साथ जागृत एक की खोज
आंतरिक कारण निरर्थक है
एक
सुविचारित महान शिष्य आँख, कान, नाक, जीभ, शरीर, मन के प्रति घृणा करता
है; जो मुक्त है, उसमें ज्ञान है: ‘मैं मुक्त हो गया।’ वह समझता है: ‘’
जन्म समाप्त हो गया है, ब्रह्ममय जीवन जिया जा चुका है, जो किया जाना था वह
हो चुका है, इस स्थिति के लिए और कुछ नहीं है। ‘’
पंचशील सिद्दांत, इतनी सुंदर परिभाषा नही सुनी होगी… - YouTube
बुद्ध के यह पाँच उपदेशों को हम व्यवाहार के “प्रशिक्षण के नियम” के रुप मे समझे न कि किसी आज्ञा के रुप मे । यह ऐसा अभ्य….


08) Classical Afrikaans– Klassieke Afrikaans,
Ontdekking van Awakened One with Awareness Universe (DAOAU)
Die interne oorsaak is onself
‘N Opgeleide edele dissipel raak walglik vir die oog, oor, neus, tong, liggaam, verstand; by iemand wat bevry word, is daar die kennis: ‘Ek is bevry’. Hy verstaan: ‘Geboorte is uitgeput, die brahma-lewe is geleef, wat gedoen moes word, gedoen is, daar is niks anders vir hierdie toestand nie.’

09) Classical Albanian-Shqiptare klasike,
Zbulimi i Njërit të Zgjuar me Universin e Ndërgjegjësimit (DAOAU)
Shkaku i brendshëm është vetvetja
Një dishepull fisnik i udhëzuar rritet neveri ndaj syrit, veshit, hundës, gjuhës, trupit, mendjes; tek ai që çlirohet, ekziston njohuria: ‘Unë jam i çliruar’. Ai e kupton: ‘Lindja është ezauruar, jeta brahmike është jetuar, çfarë është dashur të bëhet është bërë, nuk ka asgjë tjetër për këtë gjendje të ekzistencës.
10) Classical Amharic-አንጋፋዊ አማርኛ,
የነቃው ግኝት በግንዛቤ ዩኒቨርስ (DAOAU)
ውስጣዊ መንስኤው እራሱን አለመሆን ነው
የተማረ ክቡር ደቀ መዝሙር ወደ ዓይን ፣ ጆሮ ፣ አፍንጫ ፣ ምላስ ፣ ሰውነት ፣ አእምሮ ይጸየፋል ፡፡ ነፃ በሆነ ሰው ውስጥ ‹ነፃ ወጥቻለሁ› የሚለው እውቀት አለ ፡፡ እሱ እንደሚረዳው ‘ልደት ደክሟል ፣ የብራህማ ሕይወት ኖሯል ፣ መደረግ የነበረበት ተከናውኗል ፣ ለዚህ የመሆን ሁኔታ ሌላ ምንም ነገር የለም።’

11) Classical Arabic-اللغة العربية الفصحى
اكتشاف أيقظ المرء بوعي الكون (DAOAU)
السبب الداخلي هو عدم الذات
يزداد اشمئزاز التلميذ النبيل المرشد من العين والأذن والأنف واللسان والجسد والعقل ؛ في المتحرر توجد المعرفة: “أنا متحررة”. إنه يفهم: “الولادة استنفدت ، وعاشت الحياة البراهمية ، وقد تم فعل ما يجب القيام به ، ولا يوجد شيء آخر لهذه الحالة“.
12) Classical Armenian-դասական հայերեն,
Արթնացածի հայտնաբերումը իրազեկման տիեզերքով (DAOAU)
Ներքին գործը ինքնին լինելը
Հրահանգված ազնիվ աշակերտը զզվում է աչքի, ականջի, քթի, լեզվի, մարմնի, մտքի նկատմամբ: ազատագրվածի մեջ կա գիտելիք. «Ես ազատագրված եմ»: Նա հասկանում է. «Birthնունդն սպառված է, բրահմայական կյանքն ապրել է, արվել է այն, ինչ պետք է արվեր, գոյություն ունենալու համար այլ բան չկա»:
13) Classical Azerbaijani- Klassik Azərbaycan,
Awareness of Awareness Universe ilə kəşf (DAOAU)
Daxili səbəb cəfəngdir
Təlimatlı bir nəcib şagird gözə, qulağa, buruna, dilinə, bədəninə, ağlına qarşı iyrənir; azad olan birində bilik var: ‘Mən azad oldum’. Anlayır: ‘Doğum tükəndi, brahmik həyat yaşandı, edilməli olan işlər edildi, bu varlıq vəziyyəti üçün başqa bir şey yoxdur.’

14) Classical Basque- Euskal klasikoa,Esnatuaren Aurkikuntza Sentsibilizazio Unibertsoarekin (DAOAU)
Barruko kausa norbera izatea da
Agindutako dizipulu noble bat nazkatuta dago begiaren, belarriaren, sudurraren, mihiaren, gorputzaren, adimenaren aldera; askatzen den batengan, jakintza dago: ‘ni askatu naiz’. Ulertzen du: ‘Jaiotza agortuta dago, bizitza brahmikoa bizi da, egin beharrekoa egin da, ez dago beste ezer izate egoera honetarako’.

15) Classical Belarusian-Класічная беларуская,
Адкрыццё Абуджанага з Усведамленнем Сусвету (DAOAU)
Унутраная прычына - быць не сабой
Навучаны высакародны вучань адчувае агіду да вока, вуха, носа, мовы, цела, розуму; у таго, хто вызвалены, ёсць веды: “Я вызвалены”. Ён разумее: “Нараджэнне знясілена, жыццё брахма пражыта, зроблена тое, што трэба было зрабіць, нічога іншага для гэтага стану няма”.
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
সচেতনতা ইউনিভার্স (ডিএওএইউ) দিয়ে জাগ্রত ব্যক্তির আবিষ্কার
অভ্যন্তরীণ কারণ স্বার্থহীন
নির্দেশিত মহৎ শিষ্য চোখ, কান, নাক, জিহ্বা, শরীর, মনের প্রতি বিতৃষ্ণা বাড়ায়; যিনি মুক্তি পেয়েছেন, তাঁর মধ্যে জ্ঞান আছে: ‘আমি মুক্তি পেলাম’। তিনি বুঝতে পেরেছেন: ‘জন্ম নিঃসৃত, ব্রাহ্মিক জীবন যাপন করেছে, যা করতে হয়েছিল তা হয়ে গেছে, এই অবস্থার জন্য আর কিছুই নেই।’
17) Classical Bosnian-Klasični bosanski,
Otkrivanje Probuđenog sa Univerzumom svjesnosti (DAOAU)
Unutarnji uzrok je nesebičnost
Upućeni plemeniti učenik postaje odvratan prema oku, uhu, nosu, jeziku, tijelu, umu; u onome ko je oslobođen postoji znanje: „Oslobođen sam“. Razumije: “Rođenje je iscrpljeno, brahmički život je proživljen, učinjeno je ono, što je trebalo učiniti, za ovo stanje ne postoji ništa drugo.”

18) Classical Bulgaria- Класически българск,
Откриване на пробуден с Вселената на осведомеността (DAOAU)
Вътрешната причина е себе си
Поучен благороден ученик се отвращава към окото, ухото, носа, езика, тялото, ума; в този, който е освободен, има знанието: „Аз съм освободен“. Той разбира: „Раждането е изчерпано, брахмичният живот е изживян, това, което е трябвало да се направи, е направено, няма нищо друго за това състояние“.
19) Classical Catalan-Català clàssic,Descobriment d’un despert amb univers de consciència (DAOAU)
La causa interna és no ser un mateix
Un noble deixeble instruït es repugna cap als ulls, l’oïda, el nas, la llengua, el cos, la ment; en un alliberat, hi ha el coneixement: “Estic alliberat”. Entén: “El naixement està esgotat, s’ha viscut la vida brahmica, s’ha fet el que s’havia de fer, no hi ha res més per aquest estat de ser”.,,

20) Classical Cebuano-Klase sa Sugbo,
Pagdiskobre sa Nahigmata nga Usa nga adunay Kamalayan Universe (DAOAU)
Ang sulud nga hinungdan nga nonself
Ang usa ka gitudlo nga halangdon nga tinon-an nagtubo nga nasuya sa mata, dalunggan, ilong, dila, lawas, hunahuna; sa usa nga gipagawas, adunay kahibalo: ‘Ako gipagawas’. Nakasabut siya: ‘Ang pagkahimugso gikapoy, ang kinabuhi nga brahmic nabuhi na, kung unsa ang kinahanglan buhaton nahimo na, wala’y uban pa alang sa kini nga kahimtang sa pagkabuhi.’

21) Classical Chichewa-Chikale cha Chichewa,
Kupeza Munthu Wodzuka ndi Chilengedwe (AOAOA)
Zomwe zili mkati sizikhala zokha
Wophunzira wophunzitsidwa bwino amakhumudwa ndi diso, khutu, mphuno, lilime, thupi, malingaliro; mwa womasulidwa, pali chidziwitso: ‘Ndamasulidwa’. Amamvetsetsa: ‘Kubadwa kwatha, moyo wachibadhama wakhala ukudalipo, zomwe zimayenera kuchitika zachitika, palibe china chilichonse chongokhala.’

22) Classical Chinese (Simplified)-古典中文(简体),发现与意识宇宙觉醒的人(DAOAU)
内在原因非自身
有教养的高贵门徒对眼睛,耳朵,鼻子,舌头,身体,思想厌恶。 在一个被解放的人中,有知识:“我被解放了”。 他明白:“出生已经精疲力尽,婆罗门式的生活已经过,必须要做的事情已经完成,这种生存状态别无其他。”

23) Classical Chinese (Traditional)-古典中文(繁體),
發現與意識宇宙覺醒的人(DAOAU)
內在原因非自身
有教養的高貴門徒對眼睛,耳朵,鼻子,舌頭,身體,思想厭惡。 在一個被解放的人中,有知識:“我被解放了”。 他明白:“出生已經精疲力盡,婆羅門式的生活已經過,必須要做的事情已經完成,這種生存狀態別無其他。”
24) Classical Corsican-Corsa Corsicana,
Scuperta di Un Svegliu cù l’Universu di Sensibilizazione (DAOAU)
A causa interna hè nonself
Un nobile discepulu istruitu cresce disgustatu versu l’ochju, l’arechja, u nasu, a lingua, u corpu, a mente; in quellu chì hè liberatu, ci hè a cunniscenza: “Sò liberatu”. Capisce: “A nascita hè esausta, a vita brahmica hè stata vissuta, ciò chì duvia esse fattu hè statu fattu, ùn ci hè nunda di più per stu statu d’essere.”
25) Classical Croatian-Klasična hrvatska,
Otkriće Probuđenog sa svemirom svjesnosti (DAOAU)
Unutarnji je uzrok nesebičnost
Upućeni plemeniti učenik postaje odvratan prema oku, uhu, nosu, jeziku, tijelu, umu; u onome tko je oslobođen, postoji znanje: ‘Oslobođen sam’. Razumije: ‘Rođenje je iscrpljeno, življen je brahmički život, učinjeno je ono, što je trebalo učiniti, za ovo stanje ne postoji ništa drugo.’

26) Classical Czech-Klasická čeština,Objev probuzeného s vesmírem povědomí (DAOAU)
Vnitřní příčinou bytí sebe sama
Poučený ušlechtilý žák roste znechuceně směrem k oku, uchu, nosu, jazyku, tělu, mysli; v jednom, kdo je osvobozen, je poznání: „Jsem osvobozen“. Chápe: „Narození je vyčerpané, bráhmický život byl prožit, co bylo třeba udělat, bylo provedeno, pro tento stav bytí není nic jiného.“
27) Classical Danish-Klassisk dansk,Klassisk dansk,
Opdagelse af Awakened One with Awareness Universe (DAOAU)
Den indre årsag er ikke-selv
En instrueret ædel discipel bliver væmmet mod øjet, øret, næsen, tungen, kroppen, sindet; hos en der er befriet, er der viden: ‘Jeg er befriet’. Han forstår: ‘Fødslen er udmattet, det brahmiske liv er blevet levet, hvad der skulle gøres er blevet gjort, der er intet andet for denne tilstand af væren.’

28) Classical Dutch- Klassiek Nederlands,
Ontdekking van Awakened One met Awareness Universe (DAOAU)
De interne oorzaak is niet-zelf
Een onderwezen nobele discipel krijgt een afkeer van het oog, het oor, de neus, de tong, het lichaam en de geest; bij iemand die bevrijd is, is er de kennis: ‘Ik ben bevrijd’. Hij begrijpt: ‘De geboorte is uitgeput, het brahmische leven is geleefd, wat moest gebeuren, is gedaan, er is niets anders voor deze staat van zijn.’
30) Classical Esperanto-Klasika Esperanto,
Malkovro de Vekita Kun Konscia Universo (DAOAU)
La interna kaŭzo estas ne mem
Instruita nobla disĉiplo malŝatas la okulon, orelon, nazon, langon, korpon, menson; ĉe tiu, kiu estas liberigita, ekzistas la scio: ‘Mi estas liberigita’. Li komprenas: “Naskiĝo estas elĉerpita, la brahma vivo vivis, kio estis farota estis farita, estas nenio alia por ĉi tiu stato.”
31) Classical Estonian- klassikaline eesti keel,
Teadvuse universumiga äratatud avastamine (DAOAU)
Sisemine põhjus on mittemidagi
Juhendatud õilis jünger kasvab silma, kõrva, nina, keele, keha, vaimu suhtes vastikuks; selles, kes on vabanenud, on teadmine: “Ma olen vabastatud”. Ta saab aru: “Sünd on ammendatud, brahmiline elu on elatud, see, mida tuli teha, on tehtud, selle olemise jaoks pole midagi muud.”
32) Classical Filipino klassikaline filipiinlane,Pagtuklas ng Awakened One with Awciousness Universe (DAOAU)
Ang panloob na sanhi ng pagiging nonself
Ang isang tinagubiling marangal na disipulo ay lumalaki sa mata, tainga, ilong, dila, katawan, isip; sa isa na napalaya, mayroong kaalaman: ‘Ako ay napalaya’. Naiintindihan niya: ‘Ang kapanganakan ay pagod na, ang buhay na brahmic ay nabuhay, kung ano ang dapat gawin ay nagawa, walang ibang para sa estado ng pagkatao na ito.’

33) Classical Finnish- Klassinen suomalainen,
Herätyn löytäminen tietoisuusuniversumilla (DAOAU)
Sisäinen syy on itse
Ohjattu jalo opetuslapsesta tulee inhottava silmää, korvaa, nenää, kieltä, vartaloa, mieltä kohtaan; vapautuneessa on tieto: ‘Minä olen vapautettu’. Hän ymmärtää: ‘Syntymä on uupunut, brahmaattinen elämä on eletty, mitä oli tehtävä, on tehty, tälle olemustilalle ei ole mitään muuta.’

34) Classical French- Français classique,Découverte de l’Éveillé avec l’Univers de la Conscience (DAOAU)
La cause interne étant le non-soi
Un noble disciple instruit se dégoûte des yeux, des oreilles, du nez, de la langue, du corps, de l’esprit; chez celui qui est libéré, il y a la connaissance: «Je suis libéré». Il comprend: “La naissance est épuisée, la vie brahmique a été vécue, ce qui devait être fait a été fait, il n’y a rien d’autre pour cet état d’être.”
35) Classical Frisian- Klassike Frysk,
Untdekking fan Awakened One with Awareness Universe (DAOAU)
De ynterne oarsaak is net-sels
In ynstruearre aadlike learling waakst tsjin it each, ear, noas, tonge, lichem, geast; yn ien dy’t befrijd is, is d’r de kennis: ‘Ik bin befrijd’. Hy begrypt: ‘Berte is útput, it brahmyske libben is libbe, wat moast dien wurde dien, d’r is neat oars foar dizze steat fan wêzen.’
36) Classical Galician-Clásico galego,Descubrimento de Un espertado con universo de sensibilización (DAOAU)
A causa interna é o non
Un nobre discípulo instruído medra noxo cara aos ollos, oído, o nariz, a lingua, o corpo, a mente; nun que está liberado, hai o coñecemento: “Estou liberado”. Entende: “O nacemento está esgotado, vivíuse a vida brahmica, fíxose o que había que facer, non hai outra cousa para este estado de ser”.

37) Classical Georgian-კლასიკური ქართული,გამოღვიძებული ადამიანის აღმოჩენა ცნობიერების ამაღლების სამყაროს საშუალებით (DAOAU)
შინაგანი მიზეზი არარაობაა
დავალებული კეთილშობილი მოწაფე იზრდება ზიზღით თვალის, ყურის, ცხვირის, ენის, სხეულის, გონების მიმართ; გათავისუფლებულ ადამიანში არის ცოდნა: ‘მე განთავისუფლებული ვარ’. მას ესმის: ‘დაბადება ამოწურულია, ბრაჰამური ცხოვრება გადაიარა, გაკეთდა ის, რაც უნდა გაკეთებულიყო, ამ მდგომარეობას სხვა არაფერი აქვს’.
38) Classical German- Klassisches Deutsch,
Entdeckung des Erwachten mit dem Bewusstseinsuniversum (DAOAU)
Die innere Ursache ist nicht wir selbst
Ein unterwiesener edler Schüler wird angewidert gegenüber Auge, Ohr, Nase, Zunge, Körper und Geist; In einem, der befreit ist, gibt es das Wissen: “Ich bin befreit”. Er versteht: “Die Geburt ist erschöpft, das brahmische Leben wurde gelebt, was getan werden musste, wurde getan, es gibt nichts anderes für diesen Seinszustand.”
39) Classical Greek-Κλασσικά Ελληνικά,Discovery of Awakened One with Awareness Universe (DAOAU)
Η εσωτερική αιτία είναι μόνη
Ένας εκπαιδευμένος ευγενής μαθητής γίνεται αηδιασμένος προς το μάτι, το αυτί, τη μύτη, τη γλώσσα, το σώμα, το μυαλό. σε έναν που είναι απελευθερωμένος, υπάρχει η γνώση: «Είμαι απελευθερωμένος». Καταλαβαίνει: «Η γέννηση έχει εξαντληθεί, η βραχμική ζωή έχει ζήσει, αυτό που έπρεπε να γίνει έχει γίνει, δεν υπάρχει τίποτα άλλο για αυτήν την κατάσταση ύπαρξης».
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,જાગૃત એકની જાગૃતિ બ્રહ્માંડ (DAOAU) ની શોધ
આંતરિક કારણ નિસ્વાર્થ છે
સૂચિત ઉમદા શિષ્ય આંખ, કાન, નાક, જીભ, શરીર, મન પ્રત્યે અણગમો વધે છે; જેમાંથી મુક્તિ મળે છે, ત્યાં જ્ theાન છે: ‘હું મુકત છું’. તે સમજે છે: ‘જન્મ થાકી ગયો છે, બ્રહ્મજીવન જીવ્યો છે, જે કરવાનું હતું તે થઈ ગયું છે, આ અવસ્થા માટે બીજું કંઈ નથી.’
41) Classical Haitian Creole-Klasik kreyòl,Dekouvèt nan yon sèl leve ak Linivè Konsyantizasyon (DAOAU)
Kòz la entèn yo te tèt li
Yon disip enstwi nòb ap grandi degoutan nan direksyon pou je a, zòrèy, nen, lang, kò, lespri; nan youn ki libere, gen konesans lan: ‘Mwen libere’. Li konprann: ‘Nesans fin itilize, lavi bramik la te viv, sa ki te fèt la te fèt, pa gen anyen lòt bagay pou eta sa a ke yo te.’

42) Classical Hausa-Hausa Hausa,
Gano wanda ya farka tare da wayewar kai (DAOAU)
Dalilin ciki shine rashin kanshi
Wani dalibi mai cikakken iko ya zama abin ƙyama ga ido, kunne, hanci, harshe, jiki, hankali; a cikin wanda aka ‘yanta, akwai ilimin:’ An ‘yantar da ni’. Ya fahimci: ‘Haihuwar ta gaji, an yi rayuwar tazara, abin da ya kamata a yi, an yi shi, babu wani abu ga wannan yanayin.’
43) Classical Hawaiian-Hawaiian Hawaiian,ʻIke o kahi i ala aʻe me ka Universe Universe (DAOAU)
ʻO ke kumu o loko no nonself
Hoʻowahāwahā ʻia kahi haumāna hanohano i aʻo ʻia i ka maka, pepeiao, ihu, elelo, kino, manaʻo; i loko o ka mea i hoʻokuʻu ʻia, aia ka ʻike: ‘Ua hoʻokuʻu ʻia wau’. Ua maopopo iā ia: ‘Ua luhi ka hānau ʻana, ua ola ke ola brahmic, ua hana ʻia ka mea e pono ai, ʻaʻohe mea ʻē aʻe no kēia kūlana o ka noho ʻana.’
44) Classical Hebrew- עברית קלאסית
תגלית של יקום עם יקום מודעות (DAOAU)
הסיבה הפנימית היא שאיננו עצמי
תלמיד אציל מונחה צומח נגעל כלפי העין, האוזן, האף, הלשון, הגוף, הנפש; אצל מי שמשוחרר יש את הידע: ‘אני משוחרר’. הוא מבין: ‘הלידה מותשת, החיים הברהמיים חיו, מה שהיה צריך לעשות נעשה, אין שום דבר אחר למצב ההוויה הזה.45′
)
Classical Hmong- Lus Hmoob,
Kev Tshawb Nrhiav Tsa Tawm nrog Ib Qho Kev Paub Txog Lub Ntiaj Teb (DAOAU)
Sab hauv sab hauv ua tsis yog tus kheej
Ib tug thwj tim qhia zoo hlob ua rau lub qhov muag, pob ntseg, qhov ntswg, tus nplaig, lub cev, lub siab; hauv ib tus uas raug dim, muaj kev paub: ‘kuv dim tau’. Nws nkag siab tias: ‘Yug los tau sab kawg, lub neej siab tawv tau nyob, muaj dab tsi yuav tsum tau ua tiav, tsis muaj lwm yam rau lub xeev ntawm no.’
46) Classical Hungarian-Klasszikus magyar,
Az ébredt tudatosságú univerzum felfedezése (DAOAU)
A belső ok a nem önmaga
Az utasított nemes tanítvány undorodik a szem, a fül, az orr, a nyelv, a test, az elme iránt; abban, aki felszabadult, ott van a tudat: „Felszabadultam”. Megértette: “A születés kimerült, a bráh élet élt, amit tenni kellett, megtörtént, a létállapotnak nincs más.”

47) Classical Icelandic-Klassísk íslensku,Uppgötvun vakna með vitundarheima (DAOAU)
Innri orsökin er ekki sjálf
Leiðbeinandi göfugur lærisveinn vex andstyggilegt að auga, eyra, nefi, tungu, líkama, huga; hjá einum sem er frelsaður er vitneskjan: „Ég er frelsaður“. Hann skilur: „Fæðing er þreytt, brahmískt líf hefur verið lifað, það sem þurfti að gera hefur verið gert, það er ekkert annað fyrir þetta ástand að vera.“
48) Classical Igbo,Klassískt Igbo,
Nchọpụta nke Onye tetara na mbara igwe (DAOAU)
Ihe na-akpata n’ime onwe ya
Onye a na-eso ụzọ magburu onwe ya na-asọ oyi na anya, ntị, imi, ire, ahụ, uche; na onye nwere onwe ya, onwere ihe omuma: ‘A gbapula m’. Ọ na-aghọta: ‘Ọmụmụ gwụrụ, ndụ brahmic ebiela, ihe a ga-eme emela, ọ nweghị ihe ọzọ maka ọnọdụ a.’

49) Classical Indonesian-Bahasa Indonesia Klasik,Discovery of Awakened One with Awareness Universe (DAOAU)
Penyebab internal bukan dirinya sendiri
Seorang siswa mulia yang terlatih menjadi muak terhadap mata, telinga, hidung, lidah, tubuh, pikiran; dalam diri seseorang yang terbebaskan, ada pengetahuan: ‘Aku terbebaskan’. Ia memahami: ‘Kelahiran telah habis, kehidupan brahmik telah dijalani, apa yang harus dilakukan telah dilakukan, tidak ada yang lain untuk kondisi makhluk ini.’

50) Classical Irish-Indinéisis Clasaiceach,
Fionnachtana ar Dhúisigh le Cruinne Feasachta (DAOAU)
Is é an chúis inmheánach ná tú féin
Fásann deisceabal uasal faoi threoir disgusted i dtreo na súl, na cluaise, na srón, na teanga, an choirp, na hintinne; i gceann amháin a shaoradh, tá an t-eolas ann: ‘Táim saor’. Tuigeann sé: ‘Tá an bhreith ídithe, tá an saol brahmic beo, an méid a bhí le déanamh, níl aon rud eile ann don staid seo.’

51) Classical Italian-Italiano classico,
Discovery of Awakened One with Awareness Universe (DAOAU)
La causa interna è il non sé
Un nobile discepolo istruito diventa disgustato verso gli occhi, l’orecchio, il naso, la lingua, il corpo, la mente; in chi è liberato, c’è la conoscenza: “io sono liberato”. Capisce: “La nascita è esaurita, la vita brahmica è stata vissuta, quello che doveva essere fatto è stato fatto, non c’è nient’altro per questo stato dell’essere”.
52) Classical Japanese-古典的なイタリア語,
気づきの宇宙で目覚めた人の発見(DAOAU)
内的原因は非自己である
指示された高貴な弟子は、目、耳、鼻、舌、体、心に向かってうんざりします。 解放された人には、「私は解放された」という知識があります。 彼は次のように理解しています。

53) Classical Javanese-Klasik Jawa,
Discovery of Awakened One with Awcious Universe (DAOAU)
Panyebab internal yaiku nonself
Murid sing mulya sing duwe instruksi tuwuh nesu karo mripat, kuping, irung, ilat, awak, pikiran; ing wong sing wis mardika, ana ilmu: ‘Aku dibebasake’. Dheweke ngerti: ‘Lair wis kesel, urip brahmik wis ditindakake, apa sing kudu ditindakake wis rampung, ora ana sing liya kanggo kahanan iki.’
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
ಜಾಗೃತಿ ಯೂನಿವರ್ಸ್ (DAOAU) ನೊಂದಿಗೆ ಜಾಗೃತಗೊಂಡವರ ಅನ್ವೇಷಣೆ
ಆಂತರಿಕ ಕಾರಣವು ಸ್ವತಃ
ಬೋಧಿಸಿದ ಉದಾತ್ತ ಶಿಷ್ಯನು ಕಣ್ಣು, ಕಿವಿ, ಮೂಗು, ನಾಲಿಗೆ, ದೇಹ, ಮನಸ್ಸಿನ ಕಡೆಗೆ ಅಸಹ್ಯವಾಗಿ ಬೆಳೆಯುತ್ತಾನೆ; ವಿಮೋಚನೆ ಹೊಂದಿದವನಲ್ಲಿ, ‘ನಾನು ವಿಮೋಚನೆ ಹೊಂದಿದ್ದೇನೆ’ ಎಂಬ ಜ್ಞಾನವಿದೆ. ಅವನು ಅರ್ಥಮಾಡಿಕೊಂಡಿದ್ದಾನೆ: ‘ಜನ್ಮವು ದಣಿದಿದೆ, ಬ್ರಾಹ್ಮಣ ಜೀವನ ನಡೆಸಿದೆ, ಏನು ಮಾಡಬೇಕಿತ್ತು, ಈ ಸ್ಥಿತಿಗೆ ಬೇರೆ ಏನೂ ಇಲ್ಲ.’
55) Classical Kazakh-Классикалық қазақ,Оянғанның хабардар әлеммен ашылуы (DAOAU)
Ішкі себеп өздігінен емес
Нұсқаулы асыл шәкірт көзге, құлаққа, мұрынға, тілге, денеге, ақылға жиіркенеді; азат етілгенде: «Мен босатылдым» деген білім бар. Ол түсінеді: ‘Туылу таусылды, брахтық өмір сүрілді, не істеу керек болды, бұл күйде басқа ештеңе жоқ’.

56) Classical Khmer- ខ្មែរបុរាណ,
របកគំហើញនៃការភ្ញាក់ដឹងខ្លួនជាមួយសកលការយល់ដឹង (DAOAU)
បុព្វហេតុផ្ទៃក្នុងគឺខ្លួនឯង
សិស្សដែលមានសេចក្តីថ្លៃថ្នូដែលត្រូវបានណែនាំលូតលាស់គួរស្អប់ខ្ពើមចំពោះភ្នែកត្រចៀកច្រមុះអណ្តាតរាងកាយចិត្ត; នៅក្នុងម្នាក់ដែលត្រូវបានរំដោះមានចំនេះដឹងថា I ខ្ញុំបានរំដោះ។ គាត់យល់ថា៖“ កំណើតបានអស់ហើយជីវិតដ៏ថ្លៃថ្លាបានរស់នៅអ្វីដែលត្រូវធ្វើត្រូវបានធ្វើហើយគ្មានអ្វីដែលអាចកើតឡើងបានឡើយ” ។
57) Classical Kinyarwanda,Ivumburwa Ryakangutse hamwe no Kumenya Isanzure (DAOAU)
Impamvu y’imbere kuba wenyine
Umwigishwa wicyubahiro wigishijwe arakura yanga ijisho, ugutwi, izuru, ururimi, umubiri, ubwenge; mubohowe, hariho ubumenyi: ‘Ndabohowe’. Yumva ati: ‘Ivuka rirarambiranye, ubuzima bwa brahmic bwabayeho, ibyagombaga gukorwa byarakozwe, ntakindi kintu kibaho kuriyi miterere.’,

58) Classical Korean-고전 한국어,
Awakened One with Awareness Universe (DAOAU) 발견
내적 원인은 자신이 아닙니다.
교육받은 고귀한 제자는 눈, 귀, 코, 혀, 몸, 마음에 혐오감을 느낍니다. 해방 된 사람에게는 ‘나는 해방되었다’는 지식이 있습니다. 그는 다음과 같이 이해합니다. ‘출생은 지 쳤고, 브라흐마 한 삶은 살았으며,해야 할 일이 이루어졌고,이 상태에 다른 것은 없습니다.’
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
Vedîtina Yekê akiyarbûyî Bi Gerdeya Hişyarbûnê (DAOAU)
Sedema navxweyî ne bixwe ye
Discipagirtek hêja yê talîmat li hember çav, guh, poz, ziman, laş, hiş mêze dibe; li yê ku azad dibe, zanebûn heye: ‘Ez azad im’. Ew fêhm dike: ‘Zayîn westiyaye, jiyana brahîmî hatiye jiyîn, ya ku divê were kirin hatiye kirin, ji bo vê dewleta heyîn tiştek din tune.’

60) Classical Kyrgyz-Классикалык Кыргыз,
Ойгонгон Ааламды Ачуу менен Ачуу (DAOAU)
Ички себеп - өзүмчүл эмес
Көрсөтүлгөн асыл шакирт көзгө, кулакка, мурунга, тилге, денеге, акылга жийиркенет; боштондукка чыккан адамда: “Мен боштондукка чыктым”. Ал түшүнөт: ‘Төрөт бүттү, брахмандык жашоо өткөрүлдү, жасалышы керек болгон нерсе, бул абалда башка эч нерсе жок’.

Non-self - a unique teaching of the Buddha | Ajahn Brahmali | 21-11-2014
Buddhist Society of Western Australia
152K subscribers
Ajahn Brahmali offers a practical approach to understanding the Buddha’s teaching of non-self, and Ajahn explains how to use this understanding in our Buddhist practice.
Please support the BSWA in making teachings available for free online via Patreon: https://www.patreon.com/BuddhistSocie
Copyright Buddhist Society of Western Australia


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10/15/20
LESSON 3476 Fri 16 Oct  2020 Free Online Research and Practice University for Discovery of  Awakened One with Awareness Universe (DAOAU)  For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal. at KUSHINARA NIBBANA BHUMI PAGODA-is a 18 feet Dia All White Pagoda with a table or, but be sure to having above head level based on the usual use of the room. in 116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka in Buddha’s own words and Important Places like Lumbini, Bodh gaya, Saranath, Kushinara, Etc., in 3D 360 degree circle vision akin to Circarama When you are in Bengaluru you are most welcome to visit Kushinara Nibbana Bhumi Pagoda  At WHITE HOME 668, 5A main Road, 8th Cross, HAL III Stage, Prabuddha Bharat Puniya Bhumi Bengaluru Magadhi Karnataka State PRABUDDHA BHARAT May you, your family members and all sentient and non sentient beings be ever happy, well and secure! May all live for 150 years with NAD pils to be available in 2020 at a price of a cup of coffee according to research doctors at Sydney! May all have calm, quiet, alert and attentive and have equanimity mind with a clear understanding that everything is changing! Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] This sutta is widely considered as a fundamental reference for meditation practice. Suttas word by word Adantāgutta Sutta (SN 35.94)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. in 29) Classical English,Roman,27) Classical  Danish-Klassisk dansk,Klassisk dansk,28) Classical  Dutch- Klassiek Nederlands,30) Classical Esperanto-Klasika Esperanto,31) Classical Estonian- klassikaline eesti keel,32) Classical Filipino klassikaline filipiinlane,33) Classical Finnish- Klassinen suomalainen,34) Classical French- Français classique,35) Classical Frisian- Klassike Frysk,36) Classical Galician-Clásico galego,37) Classical Georgian-კლასიკური ქართული,38) Classical German- Klassisches Deutsch,39) Classical Greek-Κλασσικά Ελληνικά,40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,41) Classical Haitian Creole-Klasik kreyò,42) Classical Hausa-Hausa Hausa,43) Classical Hawaiian-Hawaiian Hawaiian,44) Classical Hebrew- עברית קלאסית 45) Classical Hmong- Lus Hmoob,46) Classical Hungarian-Klasszikus magyar,47) Classical Icelandic-Klassísk íslensku,48) Classical Igbo,Klassískt Igbo,49) Classical Indonesian-Bahasa Indonesia Klasik,50) Classical Irish-Indinéisis Clasaiceach,51) Classical Italian-Italiano classico,52) Classical Japanese-古典的なイタリア語,53) Classical Javanese-Klasik Jawa,54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,55) Classical Kazakh-Классикалық 56) Classical Khmer- ខ្មែរបុរាណ,57) Classical Kinyarwanda,58) Classical Korean-고전 한국어,59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),60) Classical Kyrgyz-Классикалык Кыргыз,61) Classical Lao-ຄລາສສິກລາວ,62) Classical Latin-LXII) Classical Latin,63) Classical Latvian-Klasiskā latviešu valoda,64) Classical Lithuanian-Klasikinė lietuvių kalba,65) Classical Luxembourgish-Klassesch Lëtzebuergesch,66) Classical Macedonian-Класичен македонски,67) Classical Malagasy,класичен малгашки,68) Classical Malay-Melayu Klasik,69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,70) Classical Maltese-Klassiku Malti,71) Classical Maori-Maori Maori,72) Classical Marathi-क्लासिकल माओरी,73) Classical Mongolian-Сонгодог Монгол,74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),76) Classical Norwegian-Klassisk norsk,77) Classical Odia (Oriya),78) Classical Pashto- ټولګی پښتو 79) Classical Persian-کلاسیک فارسی 80) Classical Polish-Język klasyczny polski,81) Classical Portuguese-Português Clássico,82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,83) Classical Romanian-Clasic românesc,84) Classical Russian-Классический русский,85) Classical Samoan-Samoan Samoa,86) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्,87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,88) Classical Serbian-Класични српски,89) Classical Sesotho-Seserbia ea boholo-holo,90) Classical Shona-Shona Shona,92) Classical Sinhala-සම්භාව්ය සිංහල,93) Classical Slovak-Klasický slovenský,94) Classical Slovenian-Klasična slovenska,95) Classical Somali-Soomaali qowmiyadeed,96) Classical Spanish-Español clásico,97) Classical,Sundanese,Sunda Klasik,98) Classical Swahili,Kiswahili cha Classical,99) Classical Swedish-Klassisk svensk,100) Classical Tajik-тоҷикӣ классикӣ,101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,102) Classical Tatar,104) Classical Thai-ภาษาไทยคลาสสิก,105) Classical Turkish-Klasik Türk,106) Classical Turkmen,107) Classical Ukrainian-Класичний український,109) Classical Uyghur,110) Classical Uzbek-Klassik o’z,111) Classical Vietnamese-Tiếng Việ,112) Classical Welsh-Cymraeg Clasurol,113) Classical Xhosa-IsiXhosa zesiXhosa, 114) Classical Yiddish- קלאסישע ייִדיש 115) Classical Yoruba-Yoruba Yoruba,116) Classical Zulu-I-Classical Zulu
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 7:01 pm
LESSON 3476 Fri 16 Oct  2020

Free Online Research and Practice University
for

Discovery of  Awakened One with Awareness Universe (DAOAU) 

For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.

at

KUSHINARA NIBBANA BHUMI PAGODA-is a 18 feet Dia All White Pagoda with a table or, but be sure to having above head level based on the usual use of the room.

in 116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka in
Buddha’s own words and Important Places like Lumbini, Bodh
gaya,Saranath, Kushinara, Etc., in 3D 360 degree circle vision akin to
Circarama



When
you are in Bengaluru you are most welcome to visit Kushinara Nibbana Bhumi Pagoda 

At

WHITE HOME

668, 5A main Road, 8th Cross, HAL III Stage,

Prabuddha Bharat Puniya Bhumi Bengaluru

Magadhi Karnataka State

PRABUDDHA BHARAT

May you, your family members and all sentient and non sentient beings be ever happy, well and secure!

May
all live for 150 years with NAD pils to be available in 2020 at a price
of a cup of coffee according to research doctors at Sydney!

May all have calm, quiet, alert and attentive and have equanimity mind with a clear understanding that everything is changing!


Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

This sutta is widely considered as a fundamental reference for meditation practice.





Image


Discovery of Awakened One with Awareness Universe (DAOAU)
The eye, ear, nose, tongue, body, mind as a sphere of contact, being
well controlled, well guarded, well protected, well restrained, brings
well-being.
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in 29) Classical English,Roman,
Discovery of Awakened One with Awareness Universe (DAOAU)
The
eye, ear, nose, tongue, body, mind as a sphere of contact, being well
controlled, well guarded, well protected, well restrained, brings
well-being.

27) Classical Danish-Klassisk dansk,Klassisk dansk,
Opdagelse af Awakened One with Awareness Universe (DAOAU)
Øje,
øre, næse, tunge, krop, sind som en berøringssfære, der er godt
kontrolleret, godt beskyttet, godt beskyttet, godt tilbageholdt, bringer
velvære.

28) Classical Dutch- Klassiek Nederlands,
Ontdekking van Awakened One met Awareness Universe (DAOAU)
Het
oog, het oor, de neus, de tong, het lichaam, de geest als
contactgebied, goed gecontroleerd, goed bewaakt, goed beschermd, goed in
bedwang gehouden, brengt welzijn.

30) Classical Esperanto-Klasika Esperanto,
Malkovro de Vekita Kun Konscia Universo (DAOAU)
La
okulo, orelo, nazo, lango, korpo, menso kiel kontakta sfero, estante
bone kontrolita, bone gardita, bone protektita, bone retenita, alportas
bonstaton.

31) Classical Estonian- klassikaline eesti keel,
Teadvuse universumiga äratatud avastamine (DAOAU)
Silm,
kõrv, nina, keel, keha, meel kui kokkupuutesfäär, olles hästi
kontrollitud, hästi valvatud, hästi kaitstud, hästi vaoshoitud, toob
heaolu.

32) Classical Filipino klassikaline filipiinlane,
Pagtuklas ng Awakened One with Awciousness Universe (DAOAU)
Ang
mata, tainga, ilong, dila, katawan, isip bilang isang larangan ng
pakikipag-ugnay, mahusay na kontrolado, mababantayan, mahusay na
protektado, mahusay na pigilan, ay nagdudulot ng kagalingan.

33) Classical Finnish- Klassinen suomalainen,
Herätyn löytäminen tietoisuusuniversumilla (DAOAU)
Silmä,
korva, nenä, kieli, keho, mieli kosketusalueena, hyvin hallittu, hyvin
vartioitu, hyvin suojattu, hillitty, tuo hyvinvointia.

34) Classical French- Français classique,
Découverte de l’Éveillé avec l’Univers de la Conscience (DAOAU)
L’œil,
l’oreille, le nez, la langue, le corps, l’esprit en tant que sphère de
contact, être bien contrôlé, bien gardé, bien protégé, bien retenu,
apporte le bien-être.

35) Classical Frisian- Klassike Frysk,
Untdekking fan Awakened One with Awareness Universe (DAOAU)
It
each, ear, noas, tonge, lichem, geast as in sfear fan kontakt, goed
kontroleare, goed bewekke, goed beskerme, goed beheind, bringt wolwêzen.



Kingdom Hearts Birth By Sleep Walkthrough Part 11 Terra Deep Space (Let’s Play Gameplay)
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TehNevs
65.5K subscribers
Welcome
to my Let’s Play Kingdom Hearts Birth By Sleep Walkthrough. This
Gameplay Walkthrough contains the full Terra, Aqua, and Ventus
playthroughs with commentary. 100% treasure is found in most levels.
Kingdom
Hearts Birth by Sleep is a Kingdom Hearts prequel for the Sony
Playstation Portable (PSP). It was released in Japan on January 9, 2010,
September 7, 2010 in North America, and September 10, 2010 in Europe.
The game’s name is shared with the secret video at the end of Kingdom
Hearts II Final Mix, “Birth by Sleep”, which depicts a stylized version
of a scene from the game. Kingdom Hearts Birth by Sleep was developed by
the same team that created Kingdom Hearts Re:Chain of Memories.
The
game’s premise is the origins of the series’ hero and villain, Sora and
Xehanort, and delves deep into the mysteries of Xehanort’s bleak past
and forgotten memories as well as how Sora and Riku came to wield the
Keyblade in the first place.
FINAL FANTASY XI © 2002-2013 SQUARE ENIX CO., LTD. All Rights Reserved.
Kingdom Hearts Birth by Sleep
2010
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36) Classical Galician-Clásico galego,
Descubrimento de Un espertado con universo de sensibilización (DAOAU)
O
ollo, oído, o nariz, a lingua, o corpo, a mente como esfera de
contacto, estar ben controlado, ben protexido, ben protexido, ben
restrinxido, trae benestar.
37) Classical Georgian-კლასიკური ქართული,
გამოღვიძებული ადამიანის აღმოჩენა ცნობიერების ამაღლების სამყაროს საშუალებით (DAOAU)
თვალი,
ყური, ცხვირი, ენა, სხეული, გონება, როგორც კონტაქტის სფერო, კარგად
კონტროლირებადი, კარგად დაცული, კარგად დაცული, კარგად თავშეკავებული,
მოაქვს კეთილდღეობა.
38) Classical German- Klassisches Deutsch,
Entdeckung des Erwachten mit dem Bewusstseinsuniversum (DAOAU)
Auge,
Ohr, Nase, Zunge, Körper, Geist als Kontaktsphäre, gut kontrolliert,
gut geschützt, gut geschützt, gut zurückhaltend, bringen Wohlbefinden.
39) Classical Greek-Κλασσικά Ελληνικά,
Discovery of Awakened One with Awareness Universe (DAOAU)
Το
μάτι, το αυτί, η μύτη, η γλώσσα, το σώμα, το μυαλό ως σφαίρα επαφής,
που ελέγχεται καλά, προστατεύεται καλά, προστατεύεται καλά,
συγκρατείται, φέρνει ευημερία.

40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
જાગૃત એકની જાગૃતિ બ્રહ્માંડ (DAOAU) ની શોધ
આંખ,
કાન, નાક, જીભ, શરીર, મન સંપર્કના ક્ષેત્ર તરીકે, સારી રીતે નિયંત્રિત,
સારી રક્ષિત, સારી રીતે સુરક્ષિત, સંયમિત, સુખાકારી લાવે છે.
આ એકજ જ્યુસ(રસ)શરીર ના તમામ રોગમૂળ માથી મટાડી શકે છે
Harish Vaidya
173K subscribers

એકજ જ્યુસ(રસ)શરીર ના તમામ રોગમૂળ માથી મટાડી શકે છે | ડાયાબીટીશ, હૃદય
માં બ્લોકેજ, બ્લડપ્રેસર, થાઈરૉઈડ ના પીડિતો માટે અકસીર ઈલાજ.
5
થી 7 પાલક ના પાન(પથરી, યુરિક એસિડ, કિડની ની નકલીફ વાળા પાલક ના લે), 10
ગ્રામ લીલા ધાણા, 15 થી 20 ફુદીના ના પાન, 2 નંગ નાગરવેલ ના પાન, 3 થી 4
કાળા મરી, 1 થી 2 ગ્રામ તજ, 1 થી 2 ગ્રામ આખી મેથી ના દાણા, થોડી હળદર અને
આમળા પાવડર નાખી 2 ગ્લાસ જેટલું જ્યુસ બનાવી સવારે નરણા કોઠે અને 2 ગ્લાસ
જેટલું જ્યુસ સાંજે જમ્યા પહેલા પીવાનું છે. (આંખ ની તકલીફ વાળા લોકો ગાજર
અથવા ગાજર ના 20 થી 30 ગ્રામ પાન ઉમેરી શકે છે.)
યોગાચાર્ય હરીશભાઇ વૈદ
Sarvopathy
Yogalaya, 5, Amar Jyot Shopping Center, Opp. Indra Complex, Spandan
Circle, Manjalpur, Vadodara. Ph. 0265 263 4208 / 2658999 / 97276 40062
વંદે માતરમ !!
યોગાલય માં આવતા લોકો તેમજ અન્ય લોકો સુધી માહિતી પહોચાડ્વા નો એક પ્રયત્ન છે!!
અહી
અમે આપને યોગ, આહાર, આયુર્વેદ અને આધ્યાત્મ વિષે માહિતી આપીશું!! આપ અમને
પ્રતિપ્રશ્ન પણ કરી શકો છો.. આપણે કોઈ મુંજવણ છે તો અમને જણાવો!!
આપના વિચારો હમેશા આવકાર્ય છે.
અમારા બીજા વિડીયો જોવા માટે અમારી ચેનલ ને Subscribe કરો.
વાળ ને ખરતા અટકાવવા શું કરવું? | How to stop Hairfall | Hair Loss | Hair Fall Remedy
ઘુટણ, સાંધા, કમર, હાથ-પગ ના દુ:ખાવા | Joint Pain | Knee Pain | Back Pain | in Gujarati
પંદર દિવસ માં 3 ઇંચ પેટ અને 4 કિલો વજન ઘટાડો!! | How to lose weight in one week
Disclaimer:
This is for informative use only. Result may vary from person to
person. We do not claim/offer cure for Illness or Diseases.
youtube.com
પંદર દિવસ માં 3 ઇંચ પેટ અને 4 કિલો વજન ઘટાડો!! | How to lose weight in one week


42) Classical Hausa-Hausa Hausa,
Gano wanda ya farka tare da wayewar kai (DAOAU)
Idon,
kunne, hanci, harshe, jiki, tunani azaman wurin tuntuɓar juna,
kasancewa ana sarrafa shi da kyau, ana kiyaye shi sosai, ana kiyaye shi
da kyau, ana kiyaye shi, yana kawo walwala.

Harsh Beniwal Cringe Tik Tok GIF - HarshBeniwal CringeTikTok Tongue GIFs
41) Classical Haitian Creole-Klasik kreyò,

Dekouvèt nan yon sèl leve ak Linivè Konsyantizasyon (DAOAU)

Je
a, zòrèy, nen, lang, kò, lespri kòm yon esfè nan kontak, yo te byen
kontwole, byen veye, byen pwoteje, byen restrenn, pote byennèt.


42) Classical Hausa-Hausa Hausa,
Gano wanda ya farka tare da wayewar kai (DAOAU)

Idon,
kunne, hanci, harshe, jiki, tunani azaman wurin tuntuɓar juna,
kasancewa ana sarrafa shi da kyau, ana kiyaye shi sosai, ana kiyaye shi
da kyau, ana kiyaye shi, yana kawo walwala.


43) Classical Hawaiian-Hawaiian Hawaiian,
ʻIke o kahi i ala aʻe me ka Universe Universe (DAOAU)

ʻO
ka maka, pepeiao, ihu, alelo, kino, noʻonoʻo ma ke ʻano he sphere o ka
launa ʻana, ka mālama maikaʻi ʻana, kiaʻi maikaʻi ʻia, pale maikaʻi ʻia,
kaohi maikaʻi ʻia, lawe mai i ke olakino.


44) Classical Hebrew- עברית קלאסית
תגלית של יקום עם יקום מודעות (DAOAU)

העין, האוזן, האף, הלשון, הגוף, הנפש ככדור מגע, נשלטים היטב, שמורים היטב, מוגנים היטב, מרוסנים היטב, מביאים לרווחה.

Hndi

जागरूकता ब्रह्मांड (DAOAU) के साथ जागृत एक की खोज

आंख,
कान, नाक, जीभ, शरीर, मन एक संपर्क के क्षेत्र के रूप में, अच्छी तरह से
नियंत्रित किया जा रहा है, अच्छी तरह से संरक्षित है, अच्छी तरह से
संरक्षित है, अच्छी तरह से नियंत्रित है, अच्छी तरह से लाता है।






45) Classical Hmong- Lus Hmoob,
Kev Tshawb Nrhiav Tsa Tawm nrog Ib Qho Kev Paub Txog Lub Ntiaj Teb (DAOAU)

Lub
qhov muag, pob ntseg, lub qhov ntswg, tus nplaig, lub cev, lub siab yog
qhov npliag ntawm kev sib cuag, raug tswj tau zoo, muaj kev tiv thaiv
zoo, muaj kev tiv thaiv zoo, muaj kev tiv thaiv zoo, coj tau zoo.


46) Classical Hungarian-Klasszikus magyar,
Az ébredt tudatosságú univerzum felfedezése (DAOAU)

A
szem, a fül, az orr, a nyelv, a test, az elme mint érintkezési szféra,
jól ellenőrzött, jól őrzött, jól védett, jól visszafogott, jólétet hoz.



Entdeckung vum Awakened One with Awareness Universe (DAOAU)
Buddha chants op
D’A, Ouer, Nues, Zong, Kierper, Geescht als Sphär vu Kontakt, gutt
kontrolléiert, gutt bewaacht, gutt geschützt, gutt ageschränkt, bréngt
Wuelbefannen.
Rulaizong Pray GIF - Rulaizong Pray - Discover & Share GIFs
The perfect Rulaizong Pray Animated GIF for your conversation. Discover and Share the best GIFs on Tenor.
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Friends

Essence of the Prajna Paramita Heart Sutra 般若波罗蜜多心经-佛母心咒
ellison in wonderland
般若波罗蜜多心经-佛母心咒 (Short + Extended version)
Essence of the Prajna Paramita Heart Sutra (Re-upload)
THE HEART OF PARANA PARAMITA SUTRA
(Translation to English of the actual form written)
When Bodhisattva Avalokiteshvara was practicing the profound Prajna Paramita,
he illuminated the Five Skandhas and saw that they are all empty, and he crossed beyond all suffering and difficulty.
*Śarīra, form does not differ from emptiness;
emptiness does not differ from form. Form itself is emptiness; emptiness itself is form.
So too are feeling, cognition, formation, and consciousness.
*Śarīra, all Dharmas are empty of characteristics.
They
are not produced, not destroyed, not defiled, not pure; and they
neither increase nor diminish. Therefore, in emptiness there is no form,
feeling, cognition, formation, or consciousness;no eyes, ears, nose,
tongue, body, or mind; no sights, sounds, smells, tastes, objects of
touch, or Dharmas; no field of the eyes up to and including no field of
mind consciousness; and no ignorance or ending of ignorance,up to and
including no old age and death or ending of old age and death. There is
no suffering, no accumulating, no extinction, no way, and no
understanding and no attaining.
Because
nothing is attained, the Bodhisattva through reliance on Prajna
Paramita is unimpeded in his mind. Because there is no impediment, he is
not afraid, and he leaves distorted dream-thinking far behind.
Ultimately Nirvana!
All
Buddhas of the three periods of time attain Anuttara-samyak-sambodhi
through reliance on Prajna Paramita. Therefore know that Prajna Paramita
is a Great Spiritual Mantra, a Great Bright Mantra, a Supreme Mantra,
an Unequaled Mantra. It can remove all suffering; it is genuine and not
false. That is why the Mantra of Prajna Paramita was spoken :
“Gaté Gaté
(Gone, gone)
Paragaté
(Gone over)
Parasamgaté
(Gone fully over)
Bodhi
(Awaken)
Svaha”
(So be it/Be it so)
*
The term “Śarīra” or “sharira” (शरीर) is a loanword from Sanskrit. The
term “Śarīra” originally means “body” in Sankrit, but when used in
Buddhist Sanskrit texts, it means “relics”. It is always used in the
plural: śarīrāḥ. The term “ringsel” is a loanword from the Tibetan
language. Both of these terms are ambiguous in English; they are
generally used as synonyms, although according to some interpretations,
ringsels are a subset of sariras.
Sarira (舍利) can refer to:

Dharma body sariras, or sutras as told by the Buddha, according to Din
Fu Bao’s Dictionary of Buddhist Terms, a Dharma body sarira is “the
Sutra as told by the Buddha: That which is unchanging in what is told by
the Buddha, is of the same property as the essence of the Buddha
himself, hence it is called the ‘dharma body sarira’”.

Corporeal and full body sariras, the cremated remains of the Buddha (or
any other spiritual master), but can also be used to refer other
remains (for instance, a finger bone), or a preserved body, similar to
the Roman Catholic incorruptibles. Full body sariras refers to the
mummified remains of spiritual masters.
• Broken body sariras refers specifically to cremated remains.

Śarīras or Ringsels, when used without qualification, the term sarira
generally refers to the pearl-like remnant of a master left after
cremation.
_________________________________________________
Summarized it means:
“All
Forms and Existences was Created from The Impurities of Emptiness Thus
All Existences and Created Forms Will Only Ends with Nothingness. Awaken
Oneself from Existences” ~
總結意思是: “喚醒自己的存在” -
by 無 這 Wu Zhe
_________________________________________________
I do not own any copyright of the audio track.
My purpose for up loading this on to YouTube is to
share it with the world whom look for
the enlightenment of the Buddha.
My deepest sincere Thank You
to all for allowing me to accomplish this task in life.
Amitabha
阿彌陀佛
Namasté
47) Classical Icelandic-Klassísk íslensku,
Uppgötvun vakna með vitundarheima (DAOAU)
Augu,
eyra, nef, tunga, líkami, hugur sem snertiflötur, þar sem vel er
stjórnað, vel varið, vel varið, vel haldið aftur af sér, færir vellíðan.

48) Classical Igbo,Klassískt Igbo,
Nchọpụta nke Onye tetara na mbara igwe (DAOAU)
Anya,
ntị, imi, ire, ahụ, uche dị ka okirikiri nke kọntaktị, na-achịkwa nke
ọma, echekwa ya nke ọma, echekwa ya nke ọma, ejide ya nke ọma, na-eweta
ọdịmma
.

49) Classical Indonesian-Bahasa Indonesia Klasik,Discovery of Awakened One with Awareness Universe (DAOAU)
Mata,
telinga, hidung, lidah, tubuh, pikiran sebagai bidang kontak,
dikendalikan dengan baik, dijaga dengan baik, terlindungi dengan baik,
terkendali dengan baik, membawa kesejahteraan
.

50) Classical Irish-Indinéisis Clasaiceach,
Fionnachtana ar Dhúisigh le Cruinne Feasachta (DAOAU)
Tugann
an tsúil, an chluas, an srón, an teanga, an corp, an intinn mar réimse
teagmhála, a bheith dea-rialaithe, cosanta go maith, cosanta go maith,
srianta go maith, folláine.

51) Classical Italian-Italiano classico,
Discovery of Awakened One with Awareness Universe (DAOAU)
L’occhio,
l’orecchio, il naso, la lingua, il corpo, la mente come sfera di
contatto, essendo ben controllati, ben sorvegliati, ben protetti, ben
trattenuti, porta benessere.

52) Classical Japanese-古典的なイタリア語,
気づきの宇宙で目覚めた人の発見(DAOAU)
接触の球としての目、耳、鼻、舌、体、心は、よく制御され、よく守られ、よく保護され、よく拘束され、幸福をもたらします。気づきの宇宙で目覚めた人の発見(DAOAU)
接触の球としての目、耳、鼻、舌、体、心は、よく制御され、よく守られ、よく保護され、よく拘束され、幸福をもたらします。

53) Classical Javanese-Klasik Jawa,
Discovery of Awakened One with Awcious Universe (DAOAU)
Mripat,
kuping, irung, ilat, awak, pikiran minangka bal sing ana ing kontak,
bisa dikontrol kanthi apik, dijaga kanthi apik, dijaga kanthi apik, bisa
nahan, nggawa kesejahteraan.

54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
ಜಾಗೃತಿ ಯೂನಿವರ್ಸ್ (DAOAU) ನೊಂದಿಗೆ ಜಾಗೃತಗೊಂಡವರ ಅನ್ವೇಷಣೆ
ಕಣ್ಣು,
ಕಿವಿ, ಮೂಗು, ನಾಲಿಗೆ, ದೇಹ, ಮನಸ್ಸು ಸಂಪರ್ಕದ ಕ್ಷೇತ್ರವಾಗಿ, ಉತ್ತಮವಾಗಿ
ನಿಯಂತ್ರಿಸುವುದು, ಉತ್ತಮವಾಗಿ ಕಾಪಾಡುವುದು, ಉತ್ತಮವಾಗಿ ರಕ್ಷಿಸಲ್ಪಟ್ಟಿದೆ,
ಉತ್ತಮವಾಗಿ ಸಂಯಮದಿಂದ ಕೂಡಿರುವುದು ಯೋಗಕ್ಷೇಮವನ್ನು ತರುತ್ತದೆ.

55) Classical Kazakh-Классикалық
Оянғанның хабардар әлеммен ашылуы (DAOAU)
Көз,
құлақ, мұрын, тіл, дене, ақыл-ой байланыс саласы ретінде, жақсы
бақыланатын, жақсы қорғалған, жақсы қорғалған, ұстамды, әл-ауқат
әкеледі.

56) Classical Khmer- ខ្មែរបុរាណ,
របកគំហើញនៃការភ្ញាក់ដឹងខ្លួនជាមួយសកលការយល់ដឹង (DAOAU)
ភ្នែកត្រចៀកច្រមុះអណ្តាតរាងកាយរាងកាយជាសញ្ញាណនៃទំនាក់ទំនងត្រូវបានគ្រប់គ្រងបានល្អការពារបានល្អការពារបានល្អមានសណ្តាប់ធ្នាប់នាំមកនូវសុខុមាលភាព។

57) Classical Kinyarwanda,
Ivumburwa Ryakangutse hamwe no Kumenya Isanzure (DAOAU)
Ijisho,
ugutwi, izuru, ururimi, umubiri, ubwenge nkurwego rwo guhuza,
kugenzurwa neza, kurindwa neza, kurindwa neza, kubuzwa neza, kuzana
ubuzima bwiza.

58) Classical Korean-고전 한국어,
Awakened One with Awareness Universe (DAOAU) 발견
눈, 귀, 코, 혀, 몸, 정신은 접촉 영역으로서 잘 통제되고, 잘 보호되고, 잘 보호되고, 잘 억제되어 웰빙을 가져옵니다.

59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
Vedîtina Yekê akiyarbûyî Bi Gerdeya Hişyarbûnê (DAOAU)
Çav,
guh, poz, ziman, laş, hiş wekî qada têkiliyê, baş tê kontrol kirin, baş
tê parastin, baş tê parastin, baş tê ragirtin, xweşiyê tîne.

60) Classical Kyrgyz-Классикалык Кыргыз,
Ойгонгон Ааламды Ачуу менен Ачуу (DAOAU)
Көз,
кулак, мурун, тил, дене, акыл байланыш чөйрөсү катары, жакшы
көзөмөлдөнүп, жакшы корголот, жакшы корголот, токтоолук менен жашайт.

61) Classical Lao-ຄລາສສິກລາວ,
ການຄົ້ນພົບຂອງ Awakened One ກັບຈັກກະວານປູກຈິດ ສຳ ນຶກ (DAOAU)
ສາຍຕາ,
ຫູ, ດັງ, ລີ້ນ, ຮ່າງກາຍ, ຈິດໃຈເປັນສະຖານທີ່ຕິດຕໍ່, ຖືກຄວບຄຸມເປັນຢ່າງດີ,
ມີສະຕິລະວັງຕົວ, ມີການປົກປ້ອງເປັນຢ່າງດີ, ມີສະຕິລະວັງຕົວ,
ເຮັດໃຫ້ມີສະຫວັດດີພາບ.

62) Classical Latin-LXII) Classical Latin,
Inventio autem suscitavit Awareness in Universo (DAOAU)
Et
oculus, auris, naris, lingua, corporis, animi, ut ex contactu sphaera,
quae continentur tam bene custodiebantur, atque munita, bene licet,
brings bene esse.

63) Classical Latvian-Klasiskā latviešu valoda,
Atmodinātā ar apzināšanās Visumu atklāšana (DAOAU)
Acs,
auss, deguns, mēle, ķermenis, prāts kā saskares sfēra, labi kontrolēti,
labi apsargāti, labi aizsargāti, labi ierobežoti, rada labsajūtu.

64) Classical Lithuanian-Klasikinė lietuvių kalba,
Pažadinto žmogaus su sąmoningumo visata atradimas (DAOAU)
Akis,
ausis, nosis, liežuvis, kūnas, protas kaip sąlyčio sfera, gerai
kontroliuojami, gerai saugomi, gerai apsaugoti, gerai suvaržyti,
suteikia gerovės.

65) Classical Luxembourgish-Klassesch Lëtzebuergesch,
Entdeckung vum Awakened One with Awareness Universe (DAOAU)
D’A,
Ouer, Nues, Zong, Kierper, Geescht als Sphär vu Kontakt, gutt
kontrolléiert, gutt bewaacht, gutt geschützt, gutt ageschränkt, bréngt
Wuelbefannen.
@buddhasaid2us


Fahafantarana ny iray nofohazina niaraka tamin’izao rehetra izao momba
ny fanentanana (DAOAU)
Hiran’i Buddha
Ny maso, sofina, orona, lela, vatana, saina ho sehatry ny fifandraisana,
voafehy tsara, voaambina tsara, voaaro tsara, voafehy tsara, mitondra
soa.
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66) Classical Macedonian-Класичен македонски,
Откривање на разбудениот со универзумот за свесност (DAOAU)
Окото,
увото, носот, јазикот, телото, умот како сфера на контакт, да бидат
добро контролирани, добро чувани, добро заштитени, добро воздржани,
носат благосостојба.

67) Classical Malagasy,класичен малгашки,
Fahafantarana ny iray nofohazina niaraka tamin’izao rehetra izao momba ny fanentanana (DAOAU)
Ny
maso, sofina, orona, lela, vatana, saina ho sehatry ny fifandraisana,
voafehy tsara, voaambina tsara, voaaro tsara, voafehy tsara, mitondra
soa.

68) Classical Malay-Melayu Klasik,
Penemuan Awakened dengan Alam Kesedaran (DAOAU)
Mata,
telinga, hidung, lidah, badan, fikiran sebagai sfera hubungan,
terkawal, dijaga dengan baik, terlindung, terkawal dengan baik, membawa
kesejahteraan.

69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
ബോധവൽക്കരണ പ്രപഞ്ചവുമായി ഉണർന്നിരിക്കുന്നവന്റെ കണ്ടെത്തൽ (DAOAU)
കണ്ണ്,
ചെവി, മൂക്ക്, നാവ്, ശരീരം, മനസ്സ് എന്നിവ സമ്പർക്ക മേഖലയായി, നന്നായി
നിയന്ത്രിക്കപ്പെടുന്നു, നന്നായി കാവൽ നിൽക്കുന്നു, നന്നായി
സംരക്ഷിക്കപ്പെടുന്നു, നന്നായി സംയമനം പാലിക്കുന്നു, ക്ഷേമം നൽകുന്നു.

70) Classical Maltese-Klassiku Malti,
Sejba ta ‘Wieħed Qajjem b’Univers ta’ Għarfien (DAOAU)
L-għajn,
il-widna, l-imnieħer, l-ilsien, il-ġisem, il-moħħ bħala sfera ta
‘kuntatt, li huma kkontrollati tajjeb, imħarsa sew, protetti sew,
imrażżna sew, iġibu l-benesseri.

71) Classical Maori-Maori Maori,
Te Discovery of Awakened One with Awiling Universe (DAOAU)
Ko
te karu, te taringa, te ihu, te arero, te tinana, te hinengaro hei
waahi whakapiri, he pai te whakahaere, he pai te tiaki, he pai te tiaki,
he aukati pai, he oranga ngakau.

72) Classical Marathi-क्लासिकल माओरी,
जागृत विश्वासह जागृत व्यक्तीचा शोध (डीएओएयू)
डोळा,
कान, नाक, जीभ, शरीर, मन संपर्काचे क्षेत्र म्हणून, चांगले नियंत्रित,
चांगल्या प्रकारे संरक्षित, चांगले संरक्षित, चांगले संयम ठेवल्यास कल्याण
आणते.

73) Classical Mongolian-Сонгодог Монгол,
Орчлон ертөнцийг танин мэдсэн сэрсэн хүнийг нээх нь (DAOAU)
Нүд,
чих, хамар, хэл, бие махбодь, оюун ухаан нь холбоо барих хүрээ тул сайн
удирдаж, сайн хамгаалж, сайн хамгаалж, биеэ барьж, сайн сайхан байдлыг
авчирдаг.

74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
နိုးကြားသောသူအားသတိရှိရှိစကြ ၀ withာဖြင့်ရှာဖွေတွေ့ရှိခြင်း (DAOAU)
မျက်စိ၊
နား၊ နှာခေါင်း၊ လျှာ၊
ကိုယ်ခန္ဓာနှင့်စိတ်တို့ကိုအဆက်အသွယ်နယ်ပယ်တစ်ခုအဖြစ်ကောင်းစွာထိန်းချုပ်ထားခံရပြီးကောင်းစွာကာကွယ်ထားသည်၊
ကောင်းစွာကာကွယ်ထားသည်၊ ကောင်းစွာထိန်းထားနိုင်သည်။

75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
जागरूकता यूनिवर्स (DAOAU) को साथ जागृत एकको आविष्कार
आँखा,
कान, नाक, जिब्रो, शरीर, दिमाग सम्पर्कको क्षेत्रको रूपमा, राम्रोसँग
नियन्त्रण गरिएको, राम्रोसँग सुरक्षित गरिएको छ, राम्रोसँग सुरक्षित गरिएको
छ, राम्रोसँग संयमित गरिएको छ, राम्रोसँग ल्याउँछ।

76) Classical Norwegian-Klassisk norsk,
Discovery of Awakened One with Awareness Universe (DAOAU)
Øyet,
øret, nesen, tungen, kroppen, sinnet som kontaktsfære, er godt
kontrollert, godt bevoktet, godt beskyttet, godt tilbakeholden, gir
velvære.

77) Classical Odia (Oriya),ସଚେତନତା ବ୍ରହ୍ମାଣ୍ଡ ସହିତ ଜାଗ୍ରତ ବ୍ୟକ୍ତିଙ୍କ ଆବିଷ୍କାର (DAOAU)
ଆଖି, କାନ, ନାକ, ଜିଭ, ଶରୀର, ମନ ଯୋଗାଯୋଗର ଏକ କ୍ଷେତ୍ର ଭାବରେ, ଭଲ ନିୟନ୍ତ୍ରିତ, ଭଲ ଜଗୁଆଳି, ଭଲ ସୁରକ୍ଷିତ, ଭଲ ସଂଯମ, ସୁସ୍ଥତା ଆଣିଥାଏ |

78) Classical Pashto- ټولګی پښتو
د پوهاوي کائنات (DAOAU) سره د ویښ شوي یوه کشف
سترګې ، غوږ ، پوزه ، ژبه ، بدن ، ذهن د اړیکې د یوې حوزې په توګه ، ښه کنټرول ، ښه ساتل ، ښه ساتل ، ښه ساتل ، ښه والی راوړي.
79) Classical Persian-کلاسیک فارسی
کشف یک فرد بیدار با جهان آگاهی (DAOAU)
چشم
، گوش ، بینی ، زبان ، بدن ، ذهن به عنوان یک حوزه تماس ، به خوبی کنترل
شده ، محافظت شده ، محافظت ، مهار ، رفاه را به ارمغان می آورد.
80) Classical Polish-Język klasyczny polski,
Odkrycie Awakened One with Awareness Universe (DAOAU)
Oko,
ucho, nos, język, ciało, umysł jako sfera kontaktu, będąc dobrze
kontrolowanym, dobrze strzeżonym, dobrze chronionym, dobrze
powściągliwym, przynosi dobre samopoczucie.

81) Classical Portuguese-Português Clássico,
Descoberta de Awakened One with Awareness Universe (DAOAU)
O
olho, o ouvido, o nariz, a língua, o corpo, a mente como esfera de
contato, sendo bem controlado, bem guardado, bem protegido, bem contido,
traz bem-estar.

82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
ਜਾਗਰੂਕਤਾ ਬ੍ਰਹਿਮੰਡ (ਡੀ.ਏ.ਓ.ਏ.ਯੂ.) ਨਾਲ ਜਾਗਰੂਕ ਕੀਤੇ ਵਿਅਕਤੀ ਦੀ ਖੋਜ
ਅੱਖ,
ਕੰਨ, ਨੱਕ, ਜੀਭ, ਸਰੀਰ, ਦਿਮਾਗ ਨੂੰ ਸੰਪਰਕ ਦੇ ਖੇਤਰ ਦੇ ਰੂਪ ਵਿੱਚ, ਚੰਗੀ ਤਰ੍ਹਾਂ
ਨਿਯੰਤਰਣ ਕੀਤਾ ਜਾ ਰਿਹਾ ਹੈ, ਚੰਗੀ ਤਰ੍ਹਾਂ ਰਾਖੀ ਕੀਤੀ ਜਾ ਰਹੀ ਹੈ, ਚੰਗੀ ਤਰ੍ਹਾਂ
ਸੁਰੱਖਿਅਤ ਹੈ, ਚੰਗੀ ਤਰ੍ਹਾਂ ਸੰਜਮਿਤ ਹੈ, ਤੰਦਰੁਸਤੀ ਲਿਆਉਂਦਾ ਹੈ.

Aloo Matar Pulao
HomeCookingShow
1.83M subscribers
Aloo Matar Pulao | Lunch Box Recipes
Here
is the link to Amazon HomeCooking Store where I have curated products
that I use and are similar to what I use for your reference and purchase
Ingredients
Ghee - 2 Tsp
Oil - 2 Tbsp
Whole Spices
(Cinnamon, Cloves, Cardamom,star Anise & Bay Leaf)
Onion - 2 Nos Sliced
Green Chili - 2 Nos
Pounded Ginger Garlic - 1 Tsp
Tomato - 2 Nos Sliced
Turmeric Powder - 1/4 Tsp
Chili Powder - 2 Tsp
Salt - 1 1/4 Tsp
Green Peas - 1/2 Cup Cooked
Potato -3 Nos Boiled
Garam Masala Powder - 1/4 Tsp
Juice of Lemon - 1/4
Coriander Leaves
Mint Leaves
Basmati Rice - 1 Cup
Water - 1 3/4 Cups
Method
In a pressure cooker, add ghee, add the whole spices and roast them
Add onions, green chillies and saute them
Add ginger-garlic paste and saute
Add tomatoes and saute
Add