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1336 LESSON 261114 WEDNESDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY run by http: sarvajan.ambedkar.org Course Program 1. Kamma-Hiri Sutta: Conscience-in Classical Tamil,Telugu,Thai,Turkish,Ukrainian,Urdu,Vietnamese,Welsh,Yiddish,Yoruba,Zulu,
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Posted by: @ 8:16 pm

1336 LESSON 261114 WEDNESDAY


FREE ONLINE E-Nālanda Research and Practice UNIVERSITY
run by


http:
sarvajan.ambedkar.org



Course Program 1. Kamma-Hiri Sutta: Conscience-in Classical
Tamil,Telugu,Thai,Turkish,Ukrainian,Urdu,Vietnamese,Welsh,Yiddish,Yoruba,Zulu

Please
render correct translation in your mother tongue  and other languages
you know to this Google translation. Practice and share to become Sotta
Panna i.e., stream enterer and be happy to attain Eternal Bliss as Final
Goal.


Hiri Sutta: Conscience

 Who in the world
is a man constrained by conscience,
who awakens to censure
like a fine stallion to the whip?
Those restrained by conscience
are rare —
those who go through life
always mindful.
Having reached the end
of suffering & stress,
they go through what is uneven
evenly;
go through what is out-of-tune
in tune.




73) Classical Tamil
73) பாரம்பரிய தமிழ் செம்மொழி

https://www.facebook.com/DinamaniDaily

Dinamani
https://www.facebook.com/tamilmurasunews


Tamil-murasu

https://www.facebook.com/dailythanthinews

Dailythanthi

ஹிரி சுத்த : மனசாட்சி

எந்த 
மனிதன் உலகில் மனசாட்சியால், சவுக்கால் அடிபட்ட அருமையான  குதிரை  போன்ற 
கட்டுப்படுத்தப்படும் கண்டிக்காத விழிப்பூட்டுடன் இருப்பார் ? எப்போதும்
வாழ்க்கை மூலம் கவனத்தில் சென்று அந்த - துன்பம் மற்றும் மன அழுத்தம்
எட்டிய நிலையில், மனசாட்சி கட்டுப்படாத வர்கள் பார்பதற்கரிது.  துன்பம்
மற்றும் மன அழுத்தம் எட்டிய நிலையில்,அவர்கள் சீரற்ற நிலையிலும்  சமமாக
செல்கின்றனர்; இசைக்கு வெளியே யும் இசை யாக செல்கின்றனர்.


74)  Classical Telugu
74) సంగీతం తెలుగు
https://www.facebook.com/vaartha


vaartha
https://www.facebook.com/thenewindianxpress

The New Indian Express
https://www.facebook.com/uohyd

University of Hyderabad
https://www.facebook.com/slideshare

SlideShare

అర్బన్ క్లీనర్: అంతరాత్మ

ఇటువంటి తెగిపోయిన అద్భుతమైన గుర్రం తీవ్రంగా విసుక్కున్నాడు గా ప్రపంచంలో వ్యక్తి యొక్క మనస్సాక్షి, అభిశంసన నియంత్రించాలని కమిటీ హెచ్చరిక ఉంటే? జీవితం ద్వారా వెళ్ళడానికి వారికి ఎల్లప్పుడూ జాగ్రత్త - బాధ మరియు ఒత్తిడి చేరుకుంది, అంగీకరించని parpatarkaritu మనస్సాక్షి. బాధ మరియు ఒత్తిడి చేరుకోవడం, వారు యాదృచ్ఛిక దశ సమానంగా ఉంటాయి; సంగీతం మరియు ట్యూన్ బయటకు వెళ్ళి.

75) Classical Thai
75) คลาสสิกไทย
https://www.facebook.com/mindandlife

The Mind and Life Institute
https://www.facebook.com/driftsole

Driftsole Media
https://www.facebook.com/home.php?sk=group_122822574405511

Jagatheesan Chandrasekharan
https://www.facebook.com/thailandprd
Prd Thailand
https://www.facebook.com/thestatesman1875
The Statesman Ltd.

75) คลาสสิกไทย
75) คลาสสิกไทย

1336 บทที่ 261,114 พุธ

ฟรีออนไลน์ E-Nalanda วิจัยและการปฏิบัติมหาวิทยาลัย
ดำเนินการโดย

http:
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หลักสูตร Program 1. กรรม-Hiri ซูต: ความผิดในคลาสสิกทมิฬ, เตลูกู

กรุณาทำให้แปลที่ถูกต้องในภาษาแม่ของคุณและภาษาอื่น ๆ ที่คุณรู้ว่านี้แปลของ Google การปฏิบัติและการแบ่งปันที่จะเป็นเช่น Sotta ปันนา, enterer กระแสและมีความสุขที่จะบรรลุนิรันดร์บลิสเป็นเป้าหมายสุดท้าย

Hiri ซูต: ความผิด

  ใครในโลกคือคนที่ถูก จำกัด ด้วยความรู้สึกผิดที่ตื่นขึ้นมาตำหนิเช่นป่าปรับให้แส้? ผู้ที่หนีจากจิตสำนึกที่เป็นของหายาก - ผู้ที่ผ่านไปชีวิตมักจะมีสติ เมื่อมาถึงจุดสิ้นสุดของความทุกข์และความเครียดที่พวกเขาไปถึงสิ่งที่เป็นไม่สม่ำเสมอเท่ากัน; ผ่านสิ่งที่เป็นออกจากการปรับแต่งในการปรับแต่ง

76)  Classical Turkish
76) Klasik Türk
https://www.facebook.com/hurriyetdailynews
Hürriyet Daily News and Economic Review
https://www.facebook.com/cbabdullahgul

Abdullah Gül
https://www.facebook.com/TBMMresmi
TBMM
https://www.facebook.com/kktcb

KKTC Cumhurbaşkanlığı
76
) Klasik Türk
76) Klasik Türk

1336 DERS 261.114 Çarşamba

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Ders Programı 1. Kamma-Hiri Sutta: Vicdan-Klasik Tamil, Telugu

Eğer bu Google çeviri bilmek sizin anadil ve diğer dillerde doğru çeviri render edin. Pratik ve Sotta Panna ie, dere Yapan olmak ve Nihai Hedef olarak Ebedi Bliss ulaşmak için mutlu paylaşmak.

Hiri Sutta: Vicdan

  Dünyada kim adam kamçı için iyi bir aygır gibi kınama uyanır vicdan ile sınırlanmıştır? Her zaman hayatı boyunca dikkatli gitmek isteyenler - vicdan tarafından bastırılmış olanlar nadirdir. Istırap ve stres sonuna ulaşan onlar eşit düzensiz ne geçmesi; uyum içinde out-of-ayar ne geçmesi.

77)  Classical Ukrainian
77) Класична українська

https://www.facebook.com/KabminUA

Урядовий портал. Офіційний портал органів виконавчої влади України
https://www.facebook.com/MoscowTimes

The Moscow Times
77) Класична українська
77) Класична українська

1336 УРОК 261114 середовищі

Безкоштовні онлайн E-Nalanda науково-практична УНІВЕРСИТЕТ
у веденні

HTTP:
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Програма курсу 1. Кама-Hiri Сутта: Класична тамільською, телугу совісті в-

Будь ласка, роблять правильний переклад на вашій рідній мові та інших мовах ви знаєте, на цей переклад Google. Практика і поділитися стати Сотта Панна тобто потік вхідних і бути щасливим, щоб знайти вічне блаженство, як кінцева мета.

Hiri Сутта: Совість

  Хто у світі людина обмежена совісті, який пробуджує засудити як прекрасний жеребець на батіг? Ті, стримується совісті рідкісні - ті, хто йде по життю завжди пам’ятати. Дійшовши до кінця страждань і стресу, вони йдуть через те, що відбувається нерівномірно рівномірно; пройти через те, що поза гармонії в гармонії.

78)  Classical Urdu
78) کلاسیکی اردو

https://www.facebook.com/vanuatugovernment


78) کلاسیکی اردو
78) کلاسیکی اردو

1336 LESSON 261114 بدھ

FREE ONLINE ای نالندہ تحقیق اور پریکٹس UNIVERSITY
کی طرف سے چلائے

HTTP:
sarvajan.ambedkar.org

کورس کا پروگرام 1. کمما-شہری سے Sutta: ضمیر میں کلاسیکی تامل، تیلگو

آپ کو اس گوگل ترجمہ کے لئے جاننے اپنی مادری زبان اور دوسری زبانوں میں صحیح ترجمہ رینڈر، براہ مہربانی. پریکٹس اور Sotta پاس یعنی، ندی enterer بننے اور حتمی مقصد کے طور پر ابدی فلاح کے لئے خوش ہو کرنے کے لئے اشتراک کریں.

شہری سے Sutta: ضمیر

  دنیا میں ایک آدمی ہے جو چابک کے لئے ایک اچھا گھوڑے کی طرح مذمت کرنے بیدار جو ضمیر، کی طرف سے مجبور کیا جاتا ہے؟ ہمیشہ کی زندگی کے ذریعے احساس جانے والوں - ضمیر کی طرف سے روکا وہ لوگ کم ہوتے ہیں. مصائب اور کشیدگی کے اختتام تک پہنچ گئی ہے، وہ یکساں طور پر اسمان ہے کیا کے ذریعے جانا؛ دھن میں باہر کی دھن جاتا ہے کے ذریعے جانا ہے.

79)  Classical Vietnamese
79) Người Việt Nam cổ điển


79) Việt Classical
79) Người Việt Nam cổ điển

1336 Bài 261.114 thứ tư

ONLINE miễn phí E-Nalanda Nghiên cứu và Thực hành ĐẠI HỌC
chạy bằng

http:
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Khóa học Chương trình 1. Nghiệp-Hiri Sutta: Cổ điển Tamil, Telugu Lương Tâm tại-

Hãy làm cho bản dịch đúng trong tiếng mẹ đẻ của bạn và các ngôn ngữ khác mà bạn biết để dịch Google này. Thực hành và chia sẻ để trở thành Sotta Panna tức, dòng enterer và được hạnh phúc để đạt Eternal Bliss như Final Goal.

Hiri Sutta: Lương Tâm

  Ai trên thế giới là một người đàn ông bị ràng buộc bởi lương tâm, người đánh thức để khiển trách giống như một con ngựa tốt cho roi? Những hạn chế của lương tâm là rất hiếm - những người đi qua cuộc sống luôn luôn lưu tâm. Sau khi đạt được kết thúc của đau khổ căng thẳng, họ đi qua những gì không đồng đều đều; đi qua những gì out-of-tune trong giai điệu.

80)  Classical Welsh
80) Cymraeg Clasurol


80) Cymraeg Clasurol
80) English Clasurol

1336 GWERS 261,114 Dydd Mercher

AR-LEIN AM DDIM E-Nālanda Ymchwil a UNIVERSITY Ymarfer
rhedeg gan

http:
sarvajan.ambedkar.org

Cwrs Rhaglen 1. Kamma-Hiri Sutta: Cydwybod-yn Tamil Glasurol, Telugu

Os gwelwch yn dda rendro cyfieithiad cywir yn eich mamiaith ac ieithoedd eraill eich bod yn gwybod at y cyfieithiad Google. Ymarfer a rhannu i ddod yn Sotta Panna hy, enterer ffrwd a bod yn hapus i ennill Tragwyddol Bliss fel Gôl Terfynol.

Hiri Sutta: Cydwybod

  Pwy yn y byd yn ddyn gyfyngu gan gydwybod, sy’n deffro i geryddu fel march gwych i’r chwip? Mae’r rhai hatal gan gydwybod yn brin - y rhai sy’n mynd trwy fywyd bob amser yn ystyriol. Wedi cyrraedd diwedd dioddefaint a straen, maent yn mynd drwy’r hyn yn anwastad gyfartal; yn mynd trwy hyn sydd y tu allan i’r dôn mewn tiwn.

81)  Classical Yiddish
81) קלאסישע ייִדיש


81) קלאסישע ייִדיש
81) קלאסישע ייִדיש

https://www.facebook.com/sharer/sharer.php?u=http%3A%2F%2Fwww.jewfaq.org%2Fyiddish.htm&t=Judaism+1

1336 לעקציע 261,114 מיטוואך

פֿרייַ אָנליין E-נāלאַנדאַ פאָרשונג און פיר אוניווערסיטעט
לויפן דורך

http:
sarvajan.ambedkar.org

קורס פּראָגראַם 1. קאַממאַ-הירי סוטטאַ: קאָנססיענסע-אין קלאסישע טאַמיל, טעלוגו

ביטע ופפירן ריכטיק איבערזעצונג אין דיין מוטער צונג און אנדערע שפּראַכן איר וויסן צו דעם Google איבערזעצונג. פּראַקטיס און טיילן צו ווערן סאָטטאַ פּאַננאַ הייסט, טייַך ענטערער און זיין צופרידן צו דערגרייכן אייביק בליסס ווי פינאַל ציל.

הירי סוטטאַ: קאָנססיענסע

  ווער אין די וועלט איז אַ מענטש קאַנסטריינד דורך געוויסן, וואס אַווייקאַנז צו פאַרמישפּעטן ווי אַ שטראַף סטאַלליאָן צו די בייַטש? די ריסטריינד דורך געוויסן זענען זעלטן - די וואס גיין דורך לעבן שטענדיק מיינדפאַל. ווייל ריטשט די סוף פון צאָרעס & דרוק, זיי גיין דורך וואָס איז אַניוואַן יוואַנלי, גיין דורך וואָס איז אויס-פון-ניגן אין ניגן.

82)  Classical Yoruba
82) Kilasika Yoruba
https://www.facebook.com/AccreditedLanguage?sk=photos_stream

Accredited Language Services
82) Kilasika Yoruba
82) Kilasika Yoruba

1336 261114 Ẹkọ Wednesday

FREE online E-Nālanda Iwadi ati Dára University
ṣiṣe awọn nipasẹ

http:
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Dajudaju eto 1. Kamma-Hiri Sutta: ọkàn-ni Kilasika Tamil, Telugu

Jọwọ mu tọ translation ni ìyá rẹ ahọn ati awọn miiran ede ti o mọ si yi Google translation. Asa ati ki o pin si di Sotta Panna ie, san enterer ki o si wa dun lati ni anfaani Ayérayé Bliss bi ik ojumọ.

Hiri Sutta: ọkàn

  Ta ni aye ti wa ni ọkunrin kan si rọ nipa ọkàn, ti o awakens lati ni ifaragba bi a itanran stallion si okùn? Awon ti restrained nipa ọkàn wa ni toje - awon ti o lọ nipasẹ aye nigbagbogbo nṣe iranti. Lehin opin ti ijiya ati wahala, nwọn lọ nipasẹ ohun ti uneven boṣeyẹ; lọ nipasẹ ohun ti wa ni jade-ti-tune ni tune.

83)  Classical Zulu
83) Zulu Classical
https://www.facebook.com/sahistoryonline
South African History Online
83) Zulu Classical
83) Zulu Classical

1336 ISIFUNDO 261114 ULWESITHATHU

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Course Uhlelo 1. Kamma-Hiri Sutta: Unembeza-in Tamil Classical, Telugu

Sicela unikele translation lesifanele ngolimi lwakho kanye nezinye izilimi obaziyo kule nguqulo Google. Practice futhi wabelane ukuba babe Sotta Panna ie, stream enterer futhi sijabule ukuba siwufinyelele Eternal Bliss njengoba Goal Final.

Hiri Sutta: Unembeza

  Obani izwe umuntu yizinga unembeza, ngubani ongenza sokusola like a inkunzi enhle isiswebhu? Labo azibamba by unembeza ezingajwayelekile - labo abaya ngokusebenzisa ukuphila ukhumbula njalo. Njengoba sesifike ekupheleni ukuhlupheka & ukucindezeleka, ziya yini engalingani ngokulinganayo; zidlule lokho out-of-tune in tune.
Please watch:
https://www.youtube.com/watch?v=EtaP6DHawTQ&list=PLwFFMMwhA7EM1qCrhG4ATQ9Hp3NxwbyFx



The Dhammapada (Sayings of the Buddha)- 1:24:40 hr



https://www.youtube.com/watch?v=ArY597Dax84


From the Holy Buddhist Tipitaka: Sutta Pitaka - Samyutta Nikaya- 19:02 mins


https://www.youtube.com/watch?v=vNLtLcslKNQ


The Tipitaka Sattapanni Cave- 4:51mins



The
First Buddhist Council took place at the Sattapanni Rock Cave in
Rajagaha now Rajgir, India. 3 months after the Buddha’s final Nibbana,
500 Arahants met here to recite the Dhamma and the Vinaya so that it
could be passed on to future generations exactly as spoken by the
historical Buddha Gotama and his disciples. This council was headed by
Mahakassapa Thera and it lasted 7 months. It established the original
authentic Tipitaka: The 3 Baskets of Sacred Text = The Pali Canon: http://www.accesstoinsight.org/tipita…

This crucial 1st council is described in detail in the Mahāvamsa: The Great Chronicle of Ceylon pp: 14-19 http://what-buddha-said.net/library/p…

Other links:
http://en.wikipedia.org/wiki/First_Bu…
http://dhammawiki.com/index.php?title…
http://what-buddha-said.net/drops/III…
http://dhammawiki.com/index.php?title…
http://What-Buddha-Said.net/library/D…



https://www.youtube.com/watch?v=5F9WXRyIsZc


Tripitaka™ Official Video - 3:38 mins

https://www.youtube.com/watch?v=yQ3yVtUI1PI

Tripitaka - Showreel- 6:16 mins

Sound Recorded by Gary Jones (ACE PA)
Mastered by Dan Goldman (aka JD73)
Filmed at Stratos, Preston

Made by:TVPAV.com
Cameras: Pavel Szylobryt & Ben Cornwell

email: funkme@tripitaka.org.uk
website: www.tripitaka.org.uk
facebook: www.facebook.com/tripitakafunk
twitter: www.twitter.com/tripitakafunk

https://www.youtube.com/watch?v=CZHudMWw24c

Tripitaka : Rehearsal [28:04:13]-4:53 mins

Rehearsing new tunes for our forthcoming gig at G-Festival 13 including
Drizabone’s classic 90’s soul track “Real Love”, Bah Samba/Fatback
Band’s “Let The Drums Speak” and Brit-Funk classic “Southern Freeez”.
Footage filmed at Smokin’ Beats Studio in Preston, UK.

Vocals: Jade Bianca Williams
Drums: Jonathan Mitchell
Bass: Shaun Fortune
Guitar: Mik Billington
Keys: Ian Cross
Sax: Aaron Siggs
Trumpet: Phil Rutter
Trombone: Chris Jones

www.tripitaka.org.uk
www.facebook.com/tripitakafunk

https://www.youtube.com/watch?v=MIx5B2XiDt0



Dhammapada , Chapter 1 Twin verses- 4:59 mins

Uploaded on Mar 6, 2008
Namo buddhaye.,

Chapter 1
YAMAKA VAGGA

++++++++++++++++++++++++++++++++++++++++
Please click on this link
http://www.mettanet.org/english/Narad…

http://www.vipassana.info/Dhammapada_…

++++++++++++++++++++++++++++++++++++++++
========================================
PâLI TEXT AND TRANSLATION
WITH STORIES IN BRIEF
AND NOTES

BY NâRADA THERA

Photos from
http://www.buddhanet.net/dhammapada/i…

Audio by
The Dhammapada, translated by Gil Fronsdal, August 2005

http://www.audiodharma.org/talks-dham…
========================================

https://www.youtube.com/watch?v=l6OSBpGL-2M



Dhammapada , Chapter II Mindfulness (Appamdavagga)- 3:16 mins

Uploaded on Dec 6, 2008

Namo buddhaye.,

Dhammapada , Chapter II Mindfulness (Appamdavagga)

++++++++++++++++++++++++++++++++++++++++
Please click on this link
http://www.mettanet.org/english/Narad

http://www.vipassana.info/Dhammapada_

++++++++++++++++++++++++++++++++++++++++
========================================
PâLI TEXT AND TRANSLATION
WITH STORIES IN BRIEF
AND NOTES

BY NâRADA THERA

Photos from
http://www.buddhanet.net/dhammapada/i

Audio by
The Dhammapada, translated by Gil Fronsdal, August 2005

http://www.audiodharma.org/talks-dham
========================================

Much Metta,





https://www.youtube.com/watch?v=OTKSUqGxi-w


Dhammapada chapter 2 - Heedfulness-

Uploaded on Apr 29, 2009

The
Dhammapada The Buddha’s Path of Wisdom The Dhammapada is the best known
and most widely esteemed text in the Pali Tipitaka, the sacred
scriptures of Theravada Buddhism. The work is included in the Khuddaka
Nikaya (”Minor Collection”) of the Sutta Pitaka, but its popularity has
raised it far above the single niche it occupies in the scriptures to
the ranks of a world religious classic. Composed in the ancient Pali
language, this slim anthology of verses constitutes a perfect compendium
of the Buddha’s teaching, comprising between its covers all the
essential principles elaborated at length in the forty-odd volumes of
the Pali Canon.





https://www.youtube.com/watch?v=M8ZNrjwIfsE


Illustrated Dhammapada , yamaka vagga (by Ven. Weragoda Sarada Nayaka Maha Thero)- 16:47 mins

Dhammapada , (Yamaka Vagga,Chapter 01)

World’s largest edition

World’s
largest edition of Dhammapada, this is illustrated with 423 especially
commissioned works of art. The book represents the quintessence of
Buddhism, embodied in 423 stanzas that represent the words of the
Buddha. The wisdom implicit in these sacred verses is timeless and is
universally applicable. This encompasses both spiritual and worldly
situations. The book classified into 23 chapters is arranged to give the
reader the original Pali in Roman characters and the translation of
each stanza at two levels. The prose order of each stanza is provided,
with the meaning of each word explained. The story, out of which the
verses emerged, is also provided. A comprehensive commentary facilitates
the understanding of the work in depth. The book comes in an attractive
slip-case, with an illustration depicting one of the most serene images
of the Buddha adorning the cover.This is available in Sinhala and
Chinese versions as well.

(Recited In Pali by Ven. Weragoda Sarada Nayaka Maha Thero)


https://www.youtube.com/watch?v=c2tJYqF3b5U

Dhammapada Part Three- 10:41 mins

Uploaded on Dec 11, 2007

Buddhist classic the Dhammapada, part III







https://www.youtube.com/watch?v=QTefGzY8sMo

Dhammapada Part 4 Pupphavagga-10:10 mins

Uploaded on Oct 13, 2007

The Dhammapada of the Buddha. Part 4. Pupphavagga. Flowers. Verses 44-59. With music from “Jeroen Figee” playing “Promesse”.




http://www.thebuddhacenter.org/buddhism/sutras/complete-sutra-collection/




Complete Sutra Collection

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Welcome to BuddhaSutra.com


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Below is compilations of all the Buddhist Sutras from A to Z.

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A

A Little Spell of Emptiness
(text to speech)
Aakankheyya Sutta (text to speech) - If the Bhikkhu Desires
Aanaapaanasuttam (text to speech) - The Discourse On In and Out Breathing
Aananjasappaayasuttam (text to speech) - Suitability to Attain Imperturbability
Abhasita Sutta (text to speech) - What Was Not Said
Abhaya Raja Kumara Sutta (text to speech) - To Prince Abhaya
Abhaya Sutta (text to speech) - Fearless
Abhisanda Sutta (text to speech) - Rewards
Accayika Sutta (text to speech) - Urgent
Acchariya Abbhuta Sutta (text to speech) - Wonderful And Marvelous
Acintita Sutta (text to speech) - Un-conjecturable
Adanta Sutta (text to speech) - Untamed
Aditta Sutta (text to speech) - The House On Fire
Adittapariyana Sutta (text to speech) - The Fire Sermon
Adiya Sutta (text to speech) - Benefits to be Obtained From Wealth
Advice to Venerable Punna (text to speech)
Agara Sutta (text to speech) - The Guest House
The Agganna Sutta (text to speech) - On Knowledge of Beginnings
Aggi Vacchagotta Sutta (text to speech) - To Vacchagotta on Fire
Aghata Sutta (text to speech) - Hatred
Aghatapativinaya Sutta (text to speech) - Subduing Hatred
Ajaniya Sutta (text to speech) - The Thoroughbred
Ajivaka Sutta (text to speech) - To the Fatalists’ Student
Akankha Sutta (text to speech) - Wishes
Akkhama Sutta (text to speech)- Not Resilient
Akkosa Sutra (text to speech) - Insult
Alagagadduupama Sutta (text to speech) - The Simile of the Snake
Alavaka Sutta (text to speech) - To the Alavaka Yakkha
All the Taints (text to speech)
Ambalatthikaraahulovada Sutta (text to speech) - Advice to Venerable Rahula At Ambalatthika
Ambattha Sutta (text to speech) - Pride Humbled
Amitabha Sutra (text to speech)
Anaathapindikovaadasuttam (text to speech) - Advise to Anaathapindika
Anagata Bhayani Suttas (text to speech) - The Discourses on Future Dangers
Anana Sutta (text to speech) - Debtless
Ánanda Sutta (text to speech) - Instructions to Vangisa
Ánanda Sutta (text to speech) - On Self, No Self, and Not-self
Ánanda Sutta (text to speech) - On Mindfulness of Breathing
Ánandabhaddekarattasuttam (text to speech) - A single Auspicious Attachment to Venerable Ánanda
Anangana Sutta (text to speech) - Without Blemishes
Anattá Lakkhana Sutta (text to speech) - The Discourse on the Not-self Characteristic
Andhakavinda Sutta (text to speech) - At Andhakavinda
Aneñja Sappaya Sutta (text to speech) - Conducive to the Imperturbable
Angulimala Sutta (text to speech) - To Angulimala
Ani Sutta (text to speech) - The Peg
Anubuddha Sutta (text to speech) - Understanding
Anugghita Sutta (text to speech) - Supported
Anumaana Sutta (text to speech) - Self Observation
Anupadasuttam (text to speech) - Uninterrupted Concentration
Anuradha Sutta (text to speech) - To Anuradha
Anuruddhasuttam (text to speech) - To Anuruddha
Apannaka Sutta (text to speech) - The Inquiring Teaching
Aparihani Sutta (text to speech) - No Falling Away
Appaka Sutta (text to speech) - Few
Appamada Sutta (text to speech) - Heedfulness
Aranavibhangasuttam (text to speech) - The Classification of Solitude
Arañña Sutta (text to speech) - The Wilderness
Ariya Vamsa Sutta (text to speech) - The Discourse on the Traditions of the Noble Ones
Ariyapariyesana Sutta (text to speech) - The Noble Search
Assu Sutta (text to speech) - Tears
Âtânâtiya Sutta (text to speech) - Discourse on Atanatiya
Attadanda Sutta (text to speech) - The Training
Atthakarana Sutta (text to speech) - In Judgment
Atthasatapariyaya Sutta (text to speech) - One Hundred Eight Feelings
Atthi Raga Sutta (text to speech) - Where There is Passion
The Avalambana Sutta (text to speech) - The Urabon Sutra
Avalika Sutta (text to speech) - Sister Avalika
Avarana Sutta (text to speech) - Obstacles
Avijja Sutta (text to speech) - Ignorance
Avatamsaka Sutra (text to speech) - The Flower Garland Sutra
Ayacana Sutta (text to speech) - The Request

B

Baalapandita Sutta (text to speech) - To Recognize the Fool and the Wise One
Bahiya Sutta (text to speech) - About Bahiya
Bahudhaatukasuttam (text to speech) - The Discourse on Many Elements
Bahuna Sutta (text to speech) - To Bahuna
Bahuvedaniiya Sutta (text to speech) - The Discourse On Many Feelings
Bakkulasuttam (text to speech) - The Wonderful Things About Venerable Bakkula
Bhaddekarattasuttam (text to speech) - A single Auspicious Attachment
Bhayabherava Sutta (text to speech) - Great Fear
Bhikkhu Aparihaniya Sutta (text to speech) - Conditions for No Decline Among the Monks
Bhikkhuni Sutta (text to speech) - The Nun
Bhojana Sutta (text to speech) - A Meal
Bhutamidam Sutta (text to speech) - This Has Come Into Being
Bhuumija Sutta (text to speech) - To Venerable Bhuumija
Brahmajala Sutta (text to speech) - The Supreme Net
What the Teaching Is Not
Brahmana Sutta (text to speech) - To Unnabha the Brahman
Brahma Net Sutra (text to speech) - Bodhisattva Mind-Ground Chapter
Brahmanimantana Sutta (text to speech) - An Address to Brahma
Buddha’s Bequeathed Teaching Sutra (text to speech)
Buddha’s Words on Kamma (text to speech)

C

Caatuma Sutta (text to speech) - The Discourse at Catuma
Cakkavattisihananda Sutta (text to speech) - The Lion’s Roar on the Turning of the Wheel
Cakkhu Sutta (text to speech) - The Eye
Cala Sutta (text to speech) - Sister Cala
Candala Sutta (text to speech) - The Outcaste
Cankii Sutta (text to speech) - To the Brahmin Cankii
Capala Sutta (text to speech) - Nodding
Cetana Sutta (text to speech) - An Act of Will
Cetokhiila Sutta (text to speech) - The Arrow in the Mind
Chabbisodana Sutta (text to speech) - The Six-fold Examination
Chachakka Sutta (text to speech) - The Six Sextets
Channovaadasuttam (text to speech)- Advice to Venerable Channa
Chappana Sutta (text to speech) - The Six Animals
Chiggala Sutta (text to speech) - The Hole
Contemplation Of Buddha Amitayus (text to speech)
Culasunnatta Sutta (text to speech)
Cula-dhammasamadana Sutta (text to speech) - The Shorter Discourse on Taking on Practices
Cula-Assapura Sutta (text to speech) - The Shorter Discourse in Assapura
Cula Kammavibhanga Sutta (text to speech) - The Shorter Analysis of Action
The Cula Malunkya Sutra (text to speech)
Cula Malunkyovada Sutta (text to speech) - The Shorter Instructions to Malunkya
Cula Punnama Sutta (text to speech) - The Shorter Discourse on the Full-moon Night
Cula Suññata Sutta (text to speech) - The Lesser Discourse on Emptiness
Cula Vedalla Sutta (text to speech) - The Shorter Set of Questions-and-Answers
Culadukkhakkhandha Sutta (text to speech) - The Shorter Discourse On The Mass Of Suffering
Culagopalaka Sutta (text to speech) - The Minor Discourse on the Cowherd
Cunda Sutta (text to speech) - Shariputra’s Passing Away
Cuularaahulovaadasuttam (text to speech) - Advice in short, to venerable Rahula
Cuulatanhaasankhaya Sutta (text to speech) - The Shorter Discourse On the Destruction of Craving

D

Dahara Sutta (text to speech) - Young
Dakkhinaavibhangasuttam (text to speech) - Classification of Offerings
Danda Sutta (text to speech) - The Stick
Dantabhumi Sutta (text to speech) - The Discourse on the “Tamed Stage”
Dasuttara Sutta (text to speech) - Expanding Decades
Datthabba Sutta (text to speech) - To Be Known
The Demonstration of the Inconceivable State of Buddhahood Sutra
Devadaha Sutta (text to speech) - At Devadaha
Devaduuta Sutta (text to speech) - The Heavenly Messengers
Dhaatuvibhangasuttam (text to speech) - Classification of Elements
Dhajagga Sutta (text to speech) - Banner Protection
Dhamma Niyama Sutta (text to speech) - The Discourse on the Orderliness of the Dhamma
Dhammacariya Sutta (text to speech) - Wrong Conduct
Dhammadaayaada Sutta (text to speech) - To Inherit the Teaching
Dhammakakkappavattana Sutta (text to speech) - Foundation of the Kingdom of Righteousness
Dhammaññu Sutta (text to speech) - One With a Sense of Dhamma
Dhammika Sutta (text to speech) - To Dhammika
Dhana Sutta (text to speech) - Treasure
Dhaniya Sutta (text to speech) - Dhaniya the Cattleman
The Dharani Sutra of the Buddha on Longevity The Extinction of Offences And the Protection of Young Children (text to speech) -
佛說長壽滅罪護諸童子陀羅尼經白話翻譯
Dhatu Sutta (text to speech) - Properties
Dhatu Vibhanga Sutta - An Analysis of the Properties
The Diamond Sutra (text to speech)
Dighajanu Sutta (text to speech) - To Dighajanu
Dighanakha Sutta (text to speech) - Advice to Dighanakha the Wandering Ascetic
Dighavu-kumara Vatthu (text to speech) - The Story of Prince Dighavu
The Discourse of the Teaching Bestowed by the Buddha (text to speech)
The Discourse Collection (text to speech)
Discourse on Great Blessings (text to speech)
The Discourse Of The Teaching Bequeathed By The Buddha Just Before His Parinibbána (text to speech)
Ditthi Sutta (text to speech) - Views
Duggata Sutta (text to speech) - Fallen on Hard Times
Dutthatthaka Sutta (text to speech) - Corrupted
Dvayatanupassana Sutta (text to speech) - The Contemplation of Dualities
Dvedhavitakka Sutta (text to speech) - Two Sorts of Thinking

E

Eight Great Realizations Sutra
The Enlightenment Sutra
The Empty Beggar’s Bowl
Esukaari Sutta - To the Brahmin Esukari

F

Filial Piety Sutra
The First Discourse Of The Buddha
First Khandhaka - The Admission to the Order of Bhikkhus
The First Teaching - Background of his Decision to Preach
The First Teaching Of The Buddha
Flawless Purity Sutra - A dialogue with the Laywoman Gangottara
Sutra in Forty-Two Sections
Fourth Khandhaka - The Pavàranà Ceremony at the End of the Rainy Season, Vassa

G

Gaddula Sutta - The Leash
Gadrabha Sutta - The Donkey
Ganakamoggallana Sutta - The Discourse to Ganaka-Moggallana
Ganda Sutta - A Boil
Garava Sutta - Reverence
Gavi Sutta - The Cow
Gelañña Sutta - At the Sick Room
Gilana Sutta - Sick
Gilana Sutta - Sick People
Gilayana Sutta - Illness
Girimananda Sutta - Discourse to Girimananda Thera
Gopakamoggallaanasuttam - To the Brahmin Gopakamoggallaana
Gotama Buddha - Remembers His Earlier Existences
Gotama Buddha - Talks Of His Ascetic Practices
Gotama Buddha Ponders
Gotamaka Cetiya Sutta - At Gotamaka Shrine
Gotama’s First Masters - Kalama And Ramaputta
Gotami Sutta - Sister Gotami
Guhatthaka Sutta - The Cave of the Body
Gulissaani Sutta - On account of Venerable Gulissani

H

Hatthaka Sutta - To Hatthaka On Sleeping Well in the Cold Forest
Heart Sutra
The Heart of Prajna Paramita Sutra
Himavanta Sutta - On the Factors for Awakening
Hiri Sutta - On Friendship
Hiri Sutta - Conscience
Hita Sutta - Benefit

I

Iddhipada Vibhanga Sutta - Analysis of the Bases of Power
Ina Sutta - Debt
Indriyabhaavanaasuttam - Development of the Mental Faculties
Indriya Vibhanga Sutta - Analysis of the Mental Faculties
The Infinite Life Sutra of Adornment, Purity, Equality and Enlightenment of the Mahayana School  (佛说大乘無量壽莊嚴清净平等覺經)
Isidatta Sutta - About Isidatta
Isigilisuttam - The Rock Which Devours Sages
Issattha Sutta - Archery Skills
Ittha Sutta - What is Welcome

J

Jaliya Sutta - About Jaliya
Jara Sutta - Old Age
Jara Sutta - Old Age
Jata Sutta - The Tangle
Jataka Tales of the Buddha (word document)
Jhana Sutta - Mental Absorption
Jiivaka Sutta - A Discourse To Jiivaka The Foster Son Of The Prince
Jinna Sutta - Old
Jivaka Sutta - To Jivaka

K

Kaayagataasatisuttam - Mindfulness established in the Body
Kaccayanagotta Sutta - To Kaccayana Gotta On Right View
Kakacupama Sutta - The Simile of the Saw
Kaladana Sutta - Seasonable Gifts
Kalahavivada Sutta- Further Questions
Kalama Sutta - The Instruction to the Kalamas
Kama Sutta - Sensual Pleasure
Kammavaranata Sutta - Kamma Obstructions
Kannakatthala Sutta - At Kannakattala
Karaniya Metta Sutta - Good Will
Karaniya Mettá Sutta - The Hymn of Universal Love
Kasi Bharadvaja Sutta - Discourse to Bharadvaja, the Farmer
Kathavatthu Sutta - Topics of Conversation
Katuviya Sutta - Putrid
Kayasakkhi Sutta - Bodily Witness
Kesi Sutta - To Kesi the Horse-trainer
Kevatta Sutta - To Kevatta
Khaggavisana Sutta - A Rhinoceros Horn
Khandha Sutta - Aggregates
Khuddaka Pátha - Lesser Readings
Khuddakapatha Sutta - The Short Passages
Kimattha Sutta - What is the Purpose?
Kimila Sutta - To Kimila
Kimsila Sutta - Right Conduct
Kimsila Sutta - With What Virtue?
Kindada Sutta - A Giver of What
Kintisuttam - What Do You Think Of Me?
Kitágirisutta - Advice given at Kitagiri
Ksitigarbha Sutra - Sutra of the Past Vows of Earth Store Bodhisattva
Kucchivikara-vatthu - The Monk with Dysentery
Kukkuravatika Sutta - The Dog-duty Ascetic
Kula Sutta - On Families
Kusita Arambhavatthu Sutta - The Grounds for Laziness and the Arousal of Energy
Kuta Sutta - The Peak of the Roof
Kutadanta Sutta - A Bloodless Sacrifice

L

Ladukikopama Sutta - The Quail Simile
Lakkhana Sutta - 32 Marks of a Great Man
Lankavatara Sutra
Lekha Sutta
Lion’s Roar Of Queen Srimala Sutra
The Great Discourse on the Lion’s Roar
The Shorter Discourse on the Lion’s Roar
Lohicca Sutta - Good and Bad Teachers
Lokapala Sutta - Guardians of the World
Lokavipatti Sutta - The Failings of the World
Lokayatika Sutta - The Cosmologist
Lomasangiyabhaddekaratthasuttam - A Single Auspicious Attachment to Venerable Lomasangiya
Lonaphala Sutta - The Salt Crystal
Lotus Sutra - The Sutra Of Innumerable Meanings

M

Maagandiyasuttam - Point by point Classification
Madhupindika Sutta - The Ball of Honey
Madhura Sutta - concerning Caste
Magandiya Spell
Magga-vibhanga Sutta - An Analysis of the Path
Mahaacattaariisakasuttam - The Longer Discourse On The Forty
Maha Hatthipadopama Sutta - The Great Elephant Footprint Simile
Mahaakammavibhangasuttam - The Detailed Classification Of Actions
Maha Mangala Sutta - Blessings
Maha Parinibbána Sutta - Last Days of the Buddha
Mahaapunnamasuttam - The Longer Discourse on the Full Moon Night
Maha Salayatanika Sutta - The Great Six Sense-media Discourse
Maha Samaya Sutta - The Great Meeting
Maha Sudassana-Sutta - The Great King of Glory
Maha Satipatthána Sutta - The Great Frames of Reference
Maha Sunnata Sutta - The Greater Discourse On Emptiness
Mahaakaccaanabhaddekarattasuttam - Venerable Mahaakaccaana’s Explanation Of The Single Auspicious Attachment
Mahaasaccaka Sutta - The Major Discourse to Saccaka
Mahaassapura Sutta - The Longer Discourse in Assapura
Mahadukkhakkhandha Sutta - The Greater Discourse On The Mass Of Suffering
Mahagovinda Sutta - The Great Steward
Mahali Sutta - Heavenly Sights, Soul And Body
Mahanama Sutta - To Mahanama
Mahanidana Sutta - The Great Causes Discourse
Mahapadana Sutta - The Great Discourse on the Lineage
Mahayana Sutra Of The Three Superior Heaps
Makkata Sutta - The Monkey
Maranassati Sutta - Mindfulness of Death
Marapasa Sutta - Mara’s Power
Mara Upasatha Sutra - Founding The Kingdom
Master Of Healing Buddha Sutra
Mata Sutta - Mother
Meditation on The Bodhisattva Universal Virtue Sutra
Meghiya Sutta - The Buddha’s Advice to Meghiya
Merit Of Bathing The Buddha Sutra
Metta Sutta - Discourse on Advantages of Loving-kindness
Mettagu Manava Puccha - Mettagu’s Questions

N

Na Tumhaka Sutta - Not Yours
Nadi Sutta - The River
Nagara Sutta - The City
Nagaravindeyya Sutta - The Discourse Delivered at Nagaravindika
Nakhasikha Sutta - The Tip of the Fingernail
Nakula Sutta - Nakula’s Parents
Nakulapita Sutta - To Nakulapita
Nalakalapiyo Sutta - Sheaves of Reeds
Nalakapána Sutta - The Discourse at Nalakapana
Nandakovaadasuttam - Advice from Venerable Nandaka
Nandana Sutta - Delight
Nava Sutta - The Ship
Neyyattha Sutta - A Meaning to be Inferred
Nibbána Sutta - Unbinding
Nibbedhika Sutta - Penetrative
Nidana Sutta - Causes
Niramisa Sutta - Unworldly
Nissaraniya Sutta - Means of Escape
Nivaapa Sutta - The Simile of the Deer Feeder

O

Ogha-tarana Sutta - Crossing over the Flood
One Way In Sutra

P

Pabbata Sutta - A Mountain
Pabbatopama Sutta - The Simile of the Mountains
Pabhassara Sutta - Luminous
Paccaya Sutta - Requisite Conditions
Padhana Sutta - The Great Struggle
Pahana Sutta - Giving Up
Pañcakanga Sutta - Carpenter Five-tools
Pancattayasuttam - The Five And The Three
Pañha Sutta - Questions
Pañña Sutta - Discernment
Parabhava Sutta - Downfall
Paramatthaka Sutta - On Views
Parileyyaka Sutta - At Parileyyaka
Parivatta Sutta - The Fourfold Round
Pasura Sutta - To Pasura
Patala Sutta - The Bottomless Chasm
Paticca Samuppada Vibhanga Sutta - Analysis of Dependent Co-arising
Patika Sutta - About Patikaputta the Charlatan
Patimokkha Sutta - The Bhikkhus’ Code of Discipline
Patoda Sutta - The Goad-stick
Payasi Sutta - Debate with a Skeptic
The Penitent Thief
Phassa Sutta - Contact
Phassamulaka Sutta - Rooted in Sense-impression
Pilahaka Sutta - The Dung Beetle
Pindapaatapaarisuddha Sutta - The Purity of Alms Food
Piya Sutta - Dear
Piyajaatika Sutta - Loved Ones
Potaliya Sutta - To Potaliya
Potthapada Sutta - About Potthapada
The Prajña Paramita - The Heart Sutra
Prajñápáramitá - The Heart Sutra
Praise Of The Pure Land And Protection By Buddhas
Pubbakotthaka Sutta - Eastern Gatehouse
Puggalavaggo - Andha Sutta
Punnovaadasuttam - Advice to Venerable Punna
Puttamansa Sutta - A Son’s Flesh

R

Rahogata Sutta - Secluded
Rahula Sutta - Advice to Rahula
Raja Sutta - The King
Ratana Sutta - Treasures
Ratana Sutta - The Jewel Discourse
Ratha-vinita Sutta - Relay Chariots
Rathakara Sutta - The Chariot Maker
Rohitassa Sutta - To Rohitassa
Rupa Sutta - Forms

S

Saamagaama Sutta - At Samagama
Sabbasava Sutta - All the Fermentations
Saccavibhanga Sutta - Discourse on The Analysis of the Truths
Sacitta Sutta - One’s Own Mind
Saddha Sutta - Conviction
Sakka Sutta - To the Sakyan
Sakkapanha Sutta - A God Consults the Buddha
Sakunagghi Sutta - The Hawk
Salayatana Vibhanga Sutta - An Analysis of the Six Sense-media
Saleyyaka Sutta - The Brahmans of Sala
Salha Sutta - To Salha
Salla Sutta - The Arrow
Sallatha Sutta - The Arrow
Sallekha Sutta - The Discourse on Effacement
Samadhanga Sutta - The Factors of Concentration
The Samádhi Suttas - Immeasurable Concentration
Samajivina Sutta - Living in Tune
Samana Mundika Sutta - Mundika the Contemplative
Samaññaphala Sutta - The Fruits of the Contemplative Life
Samanupassana Sutta - Assumptions
Sambodhi Sutta - Self-awakening
Samiddhi Sutta - About Samiddhi
Sammaditthi Sutta - The Discourse on Right View
Samnamndiká Sutta - Advice to the Wandering Ascetic Uggaahamaana Samanamandikaaputta
Sangaaravasuttam - To the Brahmin Sangaarava
Sangaha Sutta - The Bonds of Fellowship
Sangiti Sutta - Chanting Together
Sankha Sutta - The Conch Trumpet
Sankhaaruppatti Sutta - Arising of Intentions
Sankhitta Sutta - Good Will, Mindfulness, and Concentration
Sañña Sutta - Perception
Saññoga Sutta - Bondage
Sappurisasuttam - The Worthy One
Saraniya Sutta - Conducive to Amiability
Satipatthána Sutta - Frames of Reference
Sattatthana Sutta - Seven Bases
Scripture Preached by the Buddha on the Total Extinction of the Dharma
Second Khandhaka - The Uposatha Ceremony, and the Pàtimokkha
Sedaka Suttas - At Sedaka
Sekha Patipada Sutta - The Practice for One in Training
Sela Sutta - Sister Sela
Sela Sutta - To the Brahmin Sela
The Sermon At Rajagaha
The Sermon Of The Seven Suns
Sevitabba-Asevitabbasuttam - Things That Should and Should Not Be Practiced
Shurangama Sutra
Surangama Sutra (PDF version)
Sigalovada Sutta - The Layperson’s Code of Discipline
Sigala Sutta - The Jackal
Siha Sutta - On Generosity
Silavant Sutta - Virtuous
Sisupacala Sutta - Sister Sisupacala
The Snake Simile
Soma Sutta - Sister Soma
Sona Sutta - About Sona
Sonadanda Sutta - The Qualities Of A True Brahmin
Sotar Sutta - The Listener
Subha Sutta - Morality, Concentration, Wisdom
Subhasita Sutta - Well Spoken
Suda Sutta - The Cook
Suddhatthaka Sutta - On Purity
Sukhamala Sutta - Refinement
The Larger Sukhavativyuha Sutra
Sunakkhatta Sutta - To Sunakkhatta
Suñña Sutta - Empty
Susima Sutta - About Susima
Sussusa Sutta - Listening Well
Sutava Sutta - To Sutavan

T

Talaputa Sutta - To Talaputa the Actor
Tamonata Sutta - Darkness
Tanha Sutta - Craving
Tapussa Sutta - To Tapussa
The Discourse On The Ten Wholesome Ways Of Action
Tevigga-Sutta - On Knowledge Of The Vedas
Tevijjavacchagotta Sutta - The Three Vedas to Vacchagotta
Thana Sutta - Traits
Theragatha - Single Verse
Theragatha - Pair Verses
Theragatha - Triple Verses
Theragatha - Quadruple Verses
Theragatha - Ten Verses
Third Khandhaka - Residence During the Rainy Season, Vassa
Tittha Sutta - Sectarians

U

Ubhatobhaga Sutta - Released Both Ways
Udayi Sutta - About Udayin
Uddesa Vibhanga Sutta - An Analysis of the Statement
Udumbarika Sihanada Sutta - The Great Lion’s Roar to the Udumbarkans
Ugga Sutta - To Ugga
Ullambana Sutra - True words for repaying parents’ kindness
Upacala Sutta - Sister Upacala
Upadana Sutta - Clinging
Upaddha Sutta - Half of the Holy Life
Upajjhatthana Sutta - Subjects for Contemplation
Upakilesa Sutta - The Minor Defilements
Upanisa Sutta - Prerequisites
Upasena Sutta - To Upasena
Upaya Sutta - Attached
Uposatha Sutta - The Eight-Precept Observance
Uraga Sutta - The Snake
Usnisa Vijaya Dharani Sutra - Purifying All Evil Paths
Uttara Sutta - Uttara the Deva’s Son
Utthana Sutta - On Vigilance

V

Vagrakkhedika Sutta - The Diamond Cutter
Vajira Sutta - Sister Vajira
Vajjiya Sutta - About Vajjiya
Vajrasamadhi Sutra - The Diamond Absorption Sutra
Valahaka Sutta - Thunderheads
Vammika Sutta - The Simile of the Ant Hill
Vanapattha Sutta - The Ways of the Forest
Vanijja Sutta - Wrong Livelihood
Vasala Sutta - Discourse on Outcasts
Vatthupama Sutta - The Simile of the Cloth
Vedana Sutta - Feeling
Vekhanassa Sutta - Advice to the Wandering Ascetic Vekhanassa
Veranjaka Sutta - The Discourse to the Householders of Veranjaka
Vijaya Sutta - Victory
Vimalakirti Nirdesa Sutra - Purification of the Buddha Field
Vimamsaka Sutta - The Examination
Vina Sutta - The Lute
Viññana Sutta - Consciousness
Vipaka Sutta - Results
Vipallasa Sutta - Perversions
Virecana Sutta - A Purgative
Visakhuposatha Sutta - The Discourse to Visakha on the Uposatha with the Eight Practices
The Visualization Of Amitabha Pure Land Sutra
Vitakkasanthaana Sutta - The Discursively Thinking Mind
Vitthara Sutta - Strengths in Detail
Vyagghapajja Sutta - Conditions of Welfare

Y

Yamaka Sutta - To Yamaka
Yavakalapi Sutta - The Sheaf of Barley
Yodhajiva Sutta - The Warrior
Yodhajiva Sutta - The Warrior
Yodhajiva Sutta - To Yodhajiva
Yoga Sutta - Yokes
Yuganaddha Sutta - In Tandem

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11/24/14
1335 LESSON 251114 TUESDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY run by http: sarvajan.ambedkar.org Course Program 1. Kamma-Hiri Sutta: Conscience-in Classical Romanian, Russia,Serbian,Slovak,Slovenian, Somali,Spanish,Swahili,Swedish
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Romanian,Russia,Serbian,Slovak,Slovenian, Somali,Spanish,Swedish


64)  Classical Romanian
64) clasică română


64) clasică română
64) clasică română
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Curs Programul 1. Kamma-hiri Sutta: Conștiința de la clasic

Vă rugăm să face traducerea corectă în limba maternă și alte limbi știi la această traducere Google. Practica și cota de a deveni Sotta Panna de exemplu, fluxul enterer și să fie fericit pentru a atinge Eternal Bliss ca final Gooooool.

Hiri Sutta: Constiinta

  Cine în lume este un om constrâns de conștiință, care trezește la cenzura ca un armăsar amendă de biciul? Cei protesta conștiință sunt rare - cei care trec prin viață mereu atent. Ajuns la sfârșitul suferinței și stres, acestea trec prin ceea ce este inegală uniform; trece prin ceea ce este out-of-ton în ton.

65)  Classical Russia
65) Классическая России
http://news.err.ee/v/features/97713596-4bf4-45eb-a65d-0443b1594515


65) Классическая России
65) Классическая России

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Программа курса 1. Кама-Hiri Сутта: Классическая совести в-

Пожалуйста, делают правильный перевод на вашем родном языке и других языках вы знаете, на этот перевод Google. Практика и поделиться стать Сотта Панна т.е. поток Входящего и быть счастливым, чтобы обрести вечное блаженство, как конечная цель.

Hiri Сутта: Совесть

  Кто в мире человек ограничен совести, который пробуждает осудить как прекрасный жеребец на кнут? Те, сдерживается совести редки - те, кто идет по жизни всегда помнить. Дойдя до конца страданий и стресса, они идут через то, что происходит неравномерно равномерно; пройти через то, что вне гармонии в гармонии.

66)  Classical Serbian
66) Класична Српски

http://julieriso.wordpress.com/2013/06/26/an-american-tourist-in-serbia/#comment-4868http://julieriso.wordpress.com/2013/06/26/an-american-tourist-in-serbia/#comment-4867
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Tomislav Nikolić
66) Класична српска
66) Класична Српски

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Програм предмета 1. Камма-Хири сутта: Савест-у Класична

Молимо вас да рендер тачан превод на свом матерњем језику и другим језицима знате да овај Гоогле транслатион. Пракса и делите постане Сотта Панна тј стреам Улазећег и радо достићи вечно блаженство као крајњи циљ.

Хири сутта: Савест

  Ко у свету је човек ограничен савести, који буди цензури као добра пастув у бичем? Они ограничени савести су ретки - они који иду кроз живот увек сабран. Да су окончали патње и стреса, они пролазе кроз шта је неједнак равномерно; Кроз шта је ван туне у складу.

67)  Classical Slovak
67) Klasická Slovenskom
http://www.europeandme.eu/3brain/171-dear-neighbour-2
Brain - Think seriously about Europe
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67) Klasická Slovenskom
67) Klasická Slovenskom

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Kurz Program 1. Kamm-Hiri Sutta: Klasický Conscience in-

Prosím, činí správny preklad v materinskom jazyku a ďalších jazykoch viete, do tohto prekladu Google. Prax a zdieľať, aby sa stal Sotto Panna IE, prúd enterer a byť šťastný dosiahnuť večnej blaženosti ako konečnému cieľu.

Hiri Sutta: Svedomie

  Kto na svete je človek obmedzený svedomia, ktorý prebúdza odsúdiť ako jemný žrebec na bič? upínané svedomie, sú zriedkavé - , ktorí idú životom vždy na pamäti. Po dosiahnutí konca utrpenia a stresu, idú tým, čo je nerovnomerné rovnomerne; prejsť, čo je out-of-naladiť melódiu.

68)  Classical Slovenian
68) Klasični slovenski

http://www.topix.com/forum/post
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68) Klasični slovenski
68) Klasični slovenski

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Seveda Program 1. kamma-Hiri Sutta: Vest-in Classical

Prosimo, da onemogočijo pravilen prevod v svoj materni jezik in druge jezike, ki ga poznate za ta prevod Google. Praksa in delite postati Sotta Panna tj potok vstopajočega in biti srečen, da doseže večno blaženost, kot končni cilj.

Hiri Sutta: Conscience

  Kdo na svetu je človek omejena z vestjo, ki predrami do nezaupnice kot fino žrebca z bičem? Tisti, ki zadržuje vesti so redki - tisti, ki gredo skozi življenje vedno pozoren. Ko je dosegel konec trpljenja in stresa, gredo prek tega, kar je neenakomerna enakomerno; iti skozi kaj je out-of-tune v melodijo.

69)  Classical Somali
69) Qadiimiga Somali

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69) Qadiimiga Somali
69) Qadiimiga Somali

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Course Program 1. Afrika,-Hiri Sutta: Damiirku-in Qadiimiga ah

Fadlan ka jeebay turjumidda saxda ah ee afka hooyo iyo luqado kale oo aad garanaysid inay turjumaad Google this. Practice iyo wadaagaan si ay u noqdaan Sotta Panna ie, enterer il iyo ku faraxsan in ay gaadhaan weligeed Naciima sida Goal Final.

Hiri Sutta: Damiirku

  Yaa adduunka waa nin ka cidhiidhyami damiirka, oo waxay soo kicinaysaa si adag u naqdiyaan sida Wasiilo wanaagsan ku karbaash ah? Kuwa xirneyn damiirka waa dhif iyo naadir - kuwa had iyo jeer maraan nolosha xusuusto. Markii ay gaareen dhamaadka dhibaatada & stress, ay maraan waxa loo sineyn siman; maraan waxa out-of-habayn in habayn.

70)  Classical Spanish
70) Clásico español
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70) Clásica Española
70) Clásico español

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Curso Programa 1. Kama-Hiri Sutta: Clásica Conciencia en-

Por favor, hacer traducción correcta en su lengua materna y otros idiomas conoces a esta traducción de Google. Práctica y compartir convertirse Sotta Panna es decir, entra en la corriente y ser feliz para alcanzar la felicidad eterna como meta final.

Hiri Sutta: Conciencia

  ¿Quién en el mundo es un hombre limitado por la conciencia, que despierta a la censura como un buen semental para el látigo? Aquellos sujetos por conciencia son raros - los que van por la vida siempre pendiente. Habiendo llegado al final del sufrimiento y el estrés, pasan por lo que es desigual uniforme; pasar por lo que está fuera de tono a tono.

71)  Classical Swahili
71) Classical Kiswahili
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71) Classical Kiswahili
71) Classical Kiswahili

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Bila shaka Programu 1. Kamma-hiri Sutta: Conscience katika Classical

Tafadhali kutoa tafsiri sahihi kwa ulimi wako, mama na lugha nyingine unajua tafsiri hii Google. Mazoezi na kushiriki kwa kuwa Sotta Panna yaani, mkondo enterer na kuwa na furaha na kufikia milele neema kama ya mwisho marudio.

Hiri Sutta: Conscience

  Nani katika dunia ni mtu unakabiliwa na dhamiri, ambao awakens kwa censure kama stallion faini ya mjeledi? Wale kuwazuia na dhamiri ni nadra - wale ambao kwenda kwa njia ya maisha daima kukumbuka. Baada ya kufikiwa mwisho wa mateso & stress, wao kwenda kwa njia ya kile ni kutofautiana sawasawa; kwenda kwa njia ya kile ambacho ni nje ya tune katika tune.


72)  Classical Swedish
72) Classical svenska
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72) Klassiska svenska
72) Klassisk English

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Kurs Program 1. Kamma-Hiri Sutta: Klassisk Samvetet in-

Vänligen göra korrekta översättningen i ditt modersmål och andra språk som du vet att det här Google översättning. Öva och dela för att bli Sotta Panna dvs ström enterer och vara glad att uppnå evig salighet som slutmål.

Hiri Sutta: Samvetet

  Vem i hela världen är en man begränsas av samvete, som väcker att censurera som en fin hingst till piskan? De fastspända med samvetet är sällsynta - de som går genom livet alltid uppmärksam. Efter att ha nått slutet på lidandet & stress, de går igenom vad som är ojämn jämnt; gå igenom vad som är out-of-tune i samklang.
Please visit:
https://www.youtube.com/watch?v=cZLph_GawII

What Is Buddhism? - 2:47 mins


Buddhism is a religion based on the teachings of Siddhartha Gautama, who
lived about 25 centuries ago in what is now Nepal and northeastern
India. He came to be called “the Buddha,” which means “awakened one,”
after he experienced a profound realization of the nature of life, death
and existence. In English, the Buddha was said to be enlightened,
although in Sanskrit it is bodhi, meaning “awakened.”

In the
remaining years of his life, the Buddha traveled and taught. However, he
didn’t teach people what he had realized when he became enlightened.
Instead, he taught people how to realize enlightenment for themselves.

Spread
of Buddhism in Asia and the World: In the centuries following the
Buddha’s life, Buddhism spread throughout Asia to become one of the
dominant religions of the continent. The most common estimate of the
number of Buddhists in the world today is 350 million, which makes
Buddhism the fourth largest of the world’s religions.
1:07 How is Buddhism distinctive from other religions?
Buddhism
is so different from other religions that some people question whether
it is a religion at all. For example, the central focus of most
religions is God, or gods. But Buddhism is non-theistic. The Buddha
taught that believing in gods was not useful for those seeking to
realize enlightenment.

Instead of teaching doctrines to be
memorized and believed, the Buddha taught how we can realize truth for
ourselves. The focus of Buddhism is on practice rather than belief.

Basic Teachings of Buddhism: The foundation of Buddhism is the Four Noble Truths.
The
Truths are: 1. The truth of suffering (dukkha) 2. The truth of
the cause of suffering (samudaya) 3. The truth of the end of
suffering (nirhodha) 4. The truth of the path that frees us from
suffering (magga)

The Four Truths of Buddhism don’t seem like
much. But beneath the Truths are countless layers of teachings on the
nature of existence, the self, life, and death, not to mention
suffering. The point is not to just “believe in” the teachings, but to
explore them, understand them, and test them against one’s own
experience. It is the process of exploring, understanding, testing and
realizing that is Buddhism.http://www.kmspks.org/

https://www.youtube.com/watch?v=O0Q1lrxQlMU


Basic Buddhist Teaching- 6:59 mins

This video is a part of the larger website http://Dharma2Grace.net
. The fictional Bikhu Ananda gives us an overview of the three jewels,
the four noble truths, the noble eightfold path, and the 5, 8, and 10
precepts. Drawings. Background music. Narration.

https://www.youtube.com/watch?v=Xg-kSeQTwCI

Buddhism In A Nutshell Buddhism 101 What is Buddhism What do Buddhists Believe? Buddhism Explained!20:13 mins

/

I
went on a journey to discover what the main religions of the world
believe in a nutshell. I have visited ONLY Buddhist websites to glean
this information. I am personally a Christian and my parachute for when
I die is Jesus. But I think we owe it to the other passengers on the
plane of life which we all agree is eventually going down to examine
each others paracutes and decide for ourselves. I have done this as
honestly and unbiased (obviously some bias can not be avoided I admit)
as I can. I do not mean to judge or criticize believers of other
faiths. If I was preparing to choose an outfit for my wedding or an
important occassion how much time would I spend trying to choose the
best possible one. I would mean no disrespect to other peoples choices
but would give my honest opinion. How much more important is the
paracute we strap to our backs and leap into the journey of death and
possible life after death? I will try to give you an understanding of
what (TO ME AND MY HUMBLE RESEARCH) I discovered what Buddism In A
Nutshell provides followers in the way of a parachute. Also what I
believe descibes Buddhism 101. What do Buddhists believe? Do Buddhists
worship Budha? How does Buddhism compare to Christianity. How does
Buddhism compare to Hinduism? These and other questions answered!

Buddhism
101 What is Buddhism Do Buddhists Worship Buddha Buddhism Explained
Buddhism vs Christianity Buddhism vs Hinduism How many gods do Hindus
worship Buddhist Beliefs Buddhism Buddhism 101 What is Buddhism Do
Buddhists Worship Buddha Buddhism Explained Buddhism vs Christianity
Buddhism vs Hinduism How many gods do Hindus worship Buddhist Beliefs
Buddhism Buddhism 101 What is Buddhism Do Buddhists Worship Buddha
Buddhism Explained Buddhism vs Christianity Buddhism vs Hinduism How
many gods do Hindus worship Buddhist Beliefs Buddhism Buddhism 101 What
is Buddhism Do Buddhists Worship Buddha Buddhism Explained Buddhism vs
Christianity Buddhism vs Hinduism How many gods do Hindus worship
Buddhist Beliefs Buddhism Buddhism 101 Explained Buddhism vs
Christianity Buddhism vs Hinduism How many gods do Hindus worship
Buddhist Beliefs Buddhism Buddhism 101 What is Buddhism Do Buddhists
Worship Buddha Buddhism Explained Buddhism vs Christianity Buddhism vs
Hinduism How many gods do Hindus worship Buddhist Beliefs Buddhism
Buddhism 101 What is Buddhism Do Buddhists Worship Buddha Buddhism
Explained Buddhism vs Christianity Buddhism vs Hinduism How many gods do
Hindus worship Buddhist Beliefs BuddhismBuddhism 101 What is Buddhism
Do Buddhists Worship Buddha Buddhism Explained Buddhism vs Christianity
Buddhism vs Hinduism How many gods do Hindus worship Buddhist Beliefs
Buddhism Buddhism 101 What is Buddhism Do Buddhists Worship Buddha
Buddhism Explained Buddhism vs Christianity Buddhism vs Hinduism How
many gods do Hindus worship Buddhist Beliefs Buddhism Buddhism 101 What
is Buddhism Do Buddhists Worship Buddha Buddhism Explained Buddhism vs
Christianity Buddhism vs Hinduism How many gods do Hindus worship
Buddhist Beliefs Buddhism Buddhism 101 What is Buddhism Do Buddhists
Worship Buddha Buddhism Explained Buddhism vs Christianity Buddhism vs
Hinduism How many gods do Hindus worship Buddhist Beliefs Buddhism
Buddhism 101 What is Buddhism Do Buddhists Worship Buddha Buddhism
Explained Buddhism vs Christianity Buddhism vs Hinduism How many gods do
Hindus worship Buddhist Beliefs Buddhism Buddhism 101 What is Buddhism
Do Buddhists Worship Buddha Buddhism Explained Buddhism vs Christianity
Buddhism vs Hinduism How many gods do Hindus worship Buddhist Beliefs
Buddhism Buddhism 101 What is Buddhism Do Buddhists Worship Buddha
Buddhism Explained Buddhism vs Christianity Buddhism vs Hinduism How
many gods do Hindus worship Buddhist Beliefs Buddhism Buddhism 101 What
is Buddhism Do Buddhists Worship Buddha Buddhism Explained Buddhism vs
Christianity Buddhism vs Hinduism How many gods do Hindus worship
Buddhist Beliefs Buddhism Buddhism 101 What is Buddhism Do Buddhists
Worship Buddha Buddhism Explained Buddhism vs Christianity Buddhism vs
Hinduism How many gods do Hindus worship Buddhist Beliefs Buddhism
Buddhism 101 What is Buddhism Do Buddhists Worship Buddha Buddhism
Explained Buddhism vs Christianity Buddhism vs Hinduism How many gods do
Hindus worship Buddhist Beliefs Buddhism Buddhism 101 What is Buddhism
Do Buddhists Worship Buddha Buddhism Explained Buddhism vs Christianity
Buddhism vs Hinduism How many gods do Hindus worship Buddhist Beliefs
Buddhism Buddhism 101 What is Buddhism Do Buddhists Worship Buddha
Buddhism Explained Buddhism vs Christianity Buddhism vs Hinduism How
many gods do Hindus worship Buddhist Beliefs Buddhism Buddhism 101 What
is Buddhism Do Buddhists Worship Buddha Buddhism Explained Buddhism vs
Christianity Buddhism vs Hinduism How many gods do Hindus worship
Buddhist Beliefs Buddhism BuddhismBuddhism 101 What is Buddhism?

“Understood are the things to be understood,
Cultivated are the things to be cultivated,
Eradicated are the things to be eradicated,
Therefore Brahmin, I am the Buddha.”

http://www.kmspks.org/wp-content/blogs.dir/1/files/Colourof-Life-Poster-Sep-2014.jpg
http://www.buddhistdoor.com/eng
佛門網

Mr. T.W. Rhys Davids and. Mrs. C.A.F. Rhys Davids in 1894. From Pali Text Society
https://www.facebook.com/buddhistdoor
佛門網 Buddhistdoor

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11/23/14
1334 LESSON 241114 MONDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY run by http: sarvajan.ambedkar.org Course Program 1. Kamma-Hiri Sutta: Conscience-in Classical,Lao,Latin,Latvian,Lithuanian,Macedonian, Malay, Maltese,Maori,Marathi,Mongolian,Nepali,Norwegian,Persian,Polish,Portuguese,Punjabi
Filed under: General
Posted by: @ 5:51 pm

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Course Program 1. Kamma-Hiri Sutta: Conscience-in  Classical
,Lao,Latin,Latvian,Lithuanian,Macedonian,Malay,Maltese,Maori,Marathi ,Mongolian,Nepali,Norwegian,Persian,Polish,Portuguese,Punjabi



48) Classical Lao
48) ລາວຄລາສສິກ


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ຂອງລາຍວິຊາການ 1. Kamma, Hiri Sutta: ຄລາສສິກ, ຈິດໃຈໃນ

ກະລຸນາເຮັດໃຫ້ການແປພາສາທີ່ຖືກຕ້ອງໃນພາສາແມ່ຂອງທ່ານແລະພາສາອື່ນໆທີ່ທ່ານຮູ້ຈັກໃຫ້ແປພາສານີ້ກູໂກ. ປະຕິບັດແລະສ່ວນແບ່ງທີ່ຈະກາຍເປັນ Sotta Panna ie, ນ້ໍາແລະມີຄວາມສຸກໃນການບັນລຸນິລັນດອນ Bliss ເປັນເປົ້າຫມາຍສຸດທ້າຍ.

Hiri Sutta: ຈິດໃຈ

  ຜູ້ທີ່ຢູ່ໃນໂລກທີ່ເປັນຜູ້ຊາຍຈໍາກັດໂດຍຈິດສໍານຶກ, ຜູ້ທີ່ awakens ກັບ censure ຄື stallion ດີກັບ whip ໄດ້? ຜູ້ restrained ໂດຍຈິດສໍານຶກແມ່ນຫາຍາກ - ຜູ້ທີ່ໄປໂດຍຜ່ານການຊີວິດສະເຫມີໄປຮູ້ຈັກ. ມີບັນລຸໄດ້ໃນຕອນທ້າຍຂອງທຸກທໍລະມານແລະຄວາມກົດດັນໄດ້, ພວກເຂົາເຈົ້າໄປໂດຍຜ່ານການສິ່ງທີ່ເປັນ uneven ສ່ອງແສງ; ໄປໂດຍຜ່ານການສິ່ງທີ່ເປັນຂອງອອກຈາກປບັໃນການປບັ.

49) Classical Latin
XLIX) Classical Latin
http://plato.stanford.edu/entries/daoism/

SEP logo
Stanford Encyclopedia of Philosophy
https://www.facebook.com/furmanlibrary

Furman Library
XLIX) Classical Latin
XLIX) Classical Latin

Lectio MCCCXXXIV (CCXLI)CXIV FERIA

E-free online Practice pro Nalanda et Research UNIVERSITY
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1.-elit cursus Kamma Hiri Sutta: conscientia in Classical-

Please reddat recte in lingua tua, et linguis, ad hoc te scire Google translatio. Praxis et participes facti sunt, ad id Sotta Panna, pervenire ad aeternam beatitudinem, sicut fluvius, et bene sit enterer ultimum finem.

Hiri Sutta: conscientia

  Quis est homo in mundo conscientia constricti, qui excitat emissarium illi a flagello reprehendit? Qui conscientiam habent, quod abesse a periculo rarum - transibit vita qui memor. Ibi accentus & finis patiendi, se aequo quid inaequale; quod tune in sicco-ire per cantum.


50) Classical Latvian
50) Klasiskā Latvijā
https://www.facebook.com/Riga2014
RIGA 2014


https://www.facebook.com/pages/Routledge-Language-Learning/117890408223503?ref=stream&fref=nf

Routledge Language Learning
50) Klasiskā Latvijā
50) Klasiskā Latvijā

1334 Nodarbība 241114 pirmdiena

FREE ONLINE E-Nalanda Research and Practice UNIVERSITĀTE
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Kursu programma 1. Kamma-Hiri Sutta: Sirdsapziņa-in Classical

Lūdzu sniegt pareizu tulkojumu savā dzimtajā valodā un citās valodās, jūs zināt, šim Google tulkojumu. Praksi un dalīties kļūt Sotta Panna IE, straumes Ievadītāja un būt laimīgs, lai sasniegtu mūžīgo svētlaimi kā gala mērķis.

Hiri Sutta: Sirdsapziņa

  Kas pasaulē ir cilvēks ierobežo apziņas, kas atmodina cenzēt smalku ērzelis ar pātagu? Tiem apturējis sirdsapziņa ir reti - tie, kas iet caur dzīvi vienmēr piesardzīgs. Ņemot sasnieguši ciešanas un stresu, viņi iet cauri, kas ir nevienmērīgs vienmērīgi; iet caur to, kas ir out-of-tune melodija.


51) Classical Lithuanian
51) Klasikinė lietuvių
http://www.counter-propaganda.w3.lt/democr/endemocr.php
Counter-propaganda
https://www.facebook.com/D.Grybauskaite?v=wall
Dalia Grybauskaitė
51) Klasikinė lietuvių
51) Klasikinė lietuvių

1334 PAMOKA 241.114 pirmadienis

Nemokamas internetinis El Nalanda mokslinių tyrimų ir praktikos UNIVERSITETAS
valdo

http:
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Kurso programa 1. Kamma-Hiri Sutta: Sąžinė-Klasikinio

Prašome pateikti teisingą vertimą į savo gimtąją kalbą ir kitomis kalbomis žinote šią “Google” vertimas. Praktika ir pasidalinti tapti Sotta Nevedęs ty srauto Įvedėjo ir būti laimingas pasiekti Amžinąjį Bliss kaip galutinis tikslas.

Hiri Sutta: Sąžinė

  Kas pasaulyje yra žmogus riboja sąžinės, kuris pažadina, kad cenzūruoti kaip smulkių eržilas su botagu? Tie prisegti sąžinės yra reti - tiems, kurie eiti per gyvenimą visada prisimindama. Priėjęs kančios ir streso galą, jie eiti per tai, kas yra netolygus tolygiai; eiti per tai, kas yra “out-of-melodija melodija.


52) Classical Macedonian
52) Класична македонски
http://www.macedonianfootball.com/index.php?option=com_contact&view=contact&id=7%3Afilip-zdraveski&catid=12%3Acontacts&Itemid=3


https://www.facebook.com/pages/%D0%A3%D1%82%D1%80%D0%B8%D0%BD%D1%81%D0%BA%D0%B8-%D0%B2%D0%B5%D1%81%D0%BD%D0%B8%D0%BA-Utrinski-vesnik/371686650099

Утрински весник / Utrinski vesnik
52) Класична македонски
52) Класична македонски

1334 лекција 241.114 понеделник

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Курс програма 1. Kamma-Hiri Sutta: совеста-во класичната

Ве молиме даде точен превод во вашиот мајчин јазик и други јазици кои знаете да овој превод на Google. Пракса и да го споделат да стане Sotta panna односно, поток ентериер и да бидат среќни да постигнат вечно блаженство како крајна цел.

Hiri Sutta: совеста

  Кој во светот ќе има човек ограничени со совест, кој се буди да се осуди како парична казна пастув со камшик? Оние кои се ограничени со совеста се ретки - оние кои одат низ животот секогаш води сметка. Ја достигнавме крајот на страдањата и стрес, тие одат преку она што е нерамна рамномерно; поминат низ она што е надвор од мелодија во склад.

53) Classical Malay
53) Melayu Klasik
http://centerforinterculturaldialogue.org/2014/03/22/intl-conference-on-communication-and-media-malaysia-2014/comment-page-1/#comment-27746

https://www.facebook.com/pages/Parlimen-Malaysia/164268010380502
Parlimen Malaysia
53) Klasik Melayu
53) Melayu Klasik

1334 PENGAJARAN 241114 Isnin

ONLINE PERCUMA E-Nalanda Penyelidikan dan Amalan UNIVERSITI
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Kursus Program 1. kamma-Hiri Sutta: Klasik Suara hati di-

Sila menyebabkan terjemahan yang betul dalam bahasa ibunda anda dan bahasa lain yang anda tahu untuk terjemahan Google ini. Amalan dan berkongsi untuk menjadi Sotta Panna iaitu, aliran Pemasuk dan dengan senang hati beruntung kekal sebagai tempat kembali.

Hiri Sutta: Suara hati

  Siapakah di dunia ini seorang lelaki dikekang oleh suara hati, yang membangkitkan untuk mengecam seperti kuda jantan halus untuk cambuk? Mereka dihalang oleh suara hati jarang berlaku - mereka yang melalui kehidupan selalu ingat. Setelah sampai ke penghujung penderitaan & tekanan, mereka melalui apa yang tidak sekata sama rata; melalui apa yang out-of-tune selaras.

54) Classical Maltese
54) Malti Klassiku
http://freethinker.co.uk/2014/11/23/free-christians-from-equality-legislation/
https://www.facebook.com/slideshare
SlideShare
54) Maltese Klassiku
54) Malti Klassiku

1334 LEZZJONI 241114 it-tnejn

ONLINE FREE E-Nalanda Riċerka u Prattika UNIVERSITY
mmexxija minn

http:
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Kors Program 1. Kamma-Hiri Sutta: Kuxjenza fil Klassika

Jekk jogħġbok tirrendi traduzzjoni korretta fil-lingwa materna tiegħek u lingwi oħra tafu li din it-traduzzjoni Google. Prattika u jaqsmu biex isiru Sotta Panna ie, enterer stream u jkunu kuntenti li jintlaħaq Dejjiema Bliss bħala Goal Finali.

Hiri Sutta: Kuxjenza

  Min fid-dinja hija raġel kostretta minn kuxjenza, li awakens biex jiċċensura l bħal żiemel multa li l-Whip? Dawk imrażżna billi kuxjenza huma rari - dawk li jgħaddu mill-ħajja dejjem konxja. Wara li jkunu laħqu t-tmiem tat-tbatija & stress, dawn jgħaddu dak li huwa irregolari indaqs; jgħaddu dak li huwa barra mill-tixgħel f’armonija.


55) Classical Maori
55) Classical Maori
http://www.children.gov.on.ca/htdocs/English/index.aspx
Ontario Logo

https://www.facebook.com/MaoriUnited?fref=nf
Maori United
55) Classical Maori
55) Classical Maori

1334 HAAPIIRAA 241114 MONDAY

IPURANGI FREE E-Nālanda Rangahau me Tikanga UNIVERSITY
rere e

http:
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Course Program 1. Kamma-Putauhinu ki Sutta: Classical te hinengaro i roto i-

Hoatu koa translation tika i roto i te arero te whaea koutou me ētahi atu reo e matau ana koutou ki tenei translation Google. Practice me te faaite i ki te riro Sotta Panna arā, awa enterer, me te kia hari ki te uru Bliss Mure rite Whāinga Final.

Putauhinu ki Sutta: te hinengaro

  Ko wai i roto i te ao, kei te he tangata tohea e te hinengaro, nei faaara i ki te whakahe ano he tāriana pai ki te whiu? Te hunga tutakina i te hinengaro e onge - te hunga e haere na roto i te ora tonu mahara. Ka tae ki te mutunga o te mamae & ahotea, haere ana ratou i roto i te mea he pāhiwihiwi te taurite; haere i roto i te mea he i roto i-o-rangi i roto i te rangi.

56) Classical Marathi
56) शास्त्रीय मराठी
http://www.indiapress.org/gen/news.php/Sakal/400%C3%9760/0
https://www.facebook.com/marathihackers
Marathi Hackers
56) शास्त्रीय मराठी
56) शास्त्रीय मराठी

इ.स. 1334 पाठ 241114 सोमवार

मोफत ई-नालंदा संशोधन आणि सराव विद्यापीठ
चालविण्यात

HTTP:
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कोर्स कार्यक्रम 1. Kamma-हिरी Sutta: विवेक-शास्त्रीय

आपण हे Google अनुवाद माहित आपल्या आई जीभ आणि इतर भाषांमध्ये योग्य अनुवाद प्रस्तुत करा. सराव आणि Sotta पन्ना म्हणजे, प्रवाह enterer होतात आणि अंतिम ध्येय म्हणून सनातन धन्यता प्राप्त आनंद सामायिक करा.

हिरी Sutta: विवेक

  जगात कोण एक मनुष्य चाबूक एक दंड वळू घोडा सारखे धिक्कार करण्यासाठी जागृत कोण विवेक द्वारे त्रस्त आहे? नेहमी आयुष्यभर आठवण जे लोक प्रयत्न करतात - कर्तव्याची जाणीव करून प्रतिरोध त्या दुर्मिळ आहेत. दु: ख आणि ताण शेवटी पोचल्यामुळे, ते समान रीतीने असमान आहे काय माध्यमातून जा; ट्यून आउट-ऑफ-ट्यून आहे काय माध्यमातून जा.

57) Classical Mongolian
57) уйгаржин монгол
http://www.mongolia-travel-guide.com/index.html
https://www.facebook.com/Tedxwesthollywood/posts/772245756155048
Jagatheesan Chandrasekharan
57) Сонгодог монгол
57) уйгаржин монгол

1334 ХИЧЭЭЛИЙН 241114 ДАВАА ГАРАГ

Үнэ төлбөргүй онлайн E-Наланда судалгаа, практик ИХ СУРГУУЛИЙН
ажиллуулдаг

HTTP:
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Курс Хөтөлбөр 1. Kamma-Hiri сударт: Мөс-д сонгодог

Та энэ Google-ийн орчуулгын мэдэх Таны эх хэлээрээ болон бусад хэл дээр зөв орчуулгыг үзүүлэх уу. Дадлага болон Sotta Panna өөрөөр хэлбэл, урсгалын enterer болж, эцсийн зорилго болох Мөнхийн аз жаргал хүрэх аз жаргалтай байх хуваалцаж байна.

Hiri сударт: Мөс чанар

  Дэлхийн хэн нэгэн хүн ташуур нь нарийн азарга шиг зэмлэх нь сэрээж ухамсрын, шахагддаг байна вэ? Үргэлж амьдралаар дамжуулан анхаарал халамж тавьж явах хүмүүс - ухамсартаа хязгаарлагдсан хүмүүс ховор байдаг. Зовлон, стресс төгсгөлд хүрлээ дараа тэд жигд жигд бус ямар замаар явах, тааруулахад-ийн тааруулах гэж юу болохыг замаар явна.


58) Classical Nepali
58) शास्त्रीय नेपाली
http://www.ekantipur.com/2014/11/24/top-story/modi-to-be-in-nepal-only-for-the-summit/398090.html
Ekantipur
https://www.facebook.com/zindexmedia
Z-INDEX MEDIA
58) शास्त्रीय नेपाली
58) शास्त्रीय नेपाली

1334 पाठ 241114 सोमबार

फ्री अनलाइन -नालंदा अनुसन्धान र अभ्यास UNIVERSITY
द्वारा चलान

http:
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कोर्स कार्यक्रम 1 Kamma-hiri Sutta: विवेकले-मा शास्त्रीय

तपाईं यस गुगल अनुवाद गर्न थाह आफ्नो मातृभाषा अन्य भाषामा सही अनुवाद प्रस्तुत गर्नुहोस्। अभ्यास Sotta Panna अर्थात्, धारा दर्ज गरे भएका अन्तिम लक्ष्य रूपमा अनन्त Bliss प्राप्त गर्न खुसी हुन साझा

Hiri Sutta: विवेकको

  संसारमा कसले मानिसले सचेतक राम्रो stallion जस्तै इन्साफ गर्न जाग्छ जो अन्तस्करण, द्वारा सीमित छ? सधैं जीवनको सम्झनुपर्छ जाने गर्नेहरूलाई - अन्तस्करण रोक्नुभयो ती दुर्लभ हो दुःखकष्ट तनाव को अन्त पुगेको छ, उनि समान असमान के को माध्यम ले जाने; धुन मा बाहिर-को-धुन के को माध्यम ले जाने


59) Classical Norwegian
59) Classical norsk
http://www.theimaginativeconservative.org/2014/11/idealism-constitution.html

https://www.facebook.com/pages/ECRP-Early-Childhood-Research-and-Practice/324207487669935

ECRP (Early Childhood Research and Practice)
59) Classical norsk
59) Klassisk norsk

1334 LEKSJON 241114 Mandag

GRATIS ONLINE E-Nalanda forskning og praksis UNIVERSITY
drevet av

http:
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Selvfølgelig Program 1. Kamma-Hiri Sutta: Conscience-in Classical

Vennligst gjengi korrekt oversettelse i ditt morsmål og andre språk du kjenner til denne Google oversettelse. Praksis og dele for å bli Sotta Panna dvs. stream Angiver og være glad for å oppnå evig salighet som endelig mål.

Hiri Sutta: Conscience

  Hvem i all verden er en mann begrenset av samvittighet, som våkner å sensurere som en fin hingst til pisken? De behersket av samvittigheten er sjeldne - de som går gjennom livet alltid oppmerksom. Etter å ha nådd slutten av lidelse og stress, går de gjennom hva som er ujevn jevnt; gjennom hva som er ut-av-tune in tune.

60)  Classical Persian
60) کلاسیک فار

https://www.facebook.com/AjamMediaCollective

Ajam Media Collective

http://www.everyculture.com/Ge-It/Iraq.html#Comments_form
 


Countries and Their Cultures

60) کلاسیک فارسی

60) کلاسیک فار

1334 درس 241،114 دوشنبه

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اجرا شده توسط

HTTP:
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البته برنامه 1. Kamma-Hiri Sutta: کلاسیک وجدان در-

لطفا ترجمه درست به زبان مادری خود را و زبان های دیگر شما به این ترجمه گوگل می دانیم ارائه. تمرین و به اشتراک گذاری برای تبدیل شدن به Sotta Panna به عنوان مثال، enterer جریان و شاد برای رسیدن به ابدی سعادت به عنوان هدف نهایی باشد.

Hiri Sutta: وجدان

  چه کسی در جهان است یک مرد توسط وجدان، که بیدار به سانسور مانند یک اسب نر خوب به شلاق محدود؟ کسانی که مهار شده توسط وجدان نادر است - کسانی که همیشه از طریق زندگی فکر. پس از رسیدن به پایان درد و رنج و استرس، آنها را از طریق آنچه ناهموار است به طور مساوی به. از طریق رفتن چه است خارج از لحن در لحن.


61) Classical Polish
61) Polski Klasyczny
https://www.facebook.com/Patheos
Patheos
http://nobility.org/2014/11/20/the-nobleman-in-the-tyrol/

61) Polski Klasyczny
61) Polski Klasyczny

1334 LEKCJA 241114 poniedziałek

Free Online E-Nalanda Badania i praktyka UNIWERSYTET
prowadzony przez

http:
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Oczywiście Program 1. Kamma-Hiri Sutta: Sumienie w klasyczny

Proszę uczynić prawidłowe tłumaczenie w języku ojczystym i innych języków znasz tej pomocną. Praktyka i podziel się stać Sotta Panna czyli strumień Wchodzący i być szczęśliwym w celu osiągnięcia wiecznego szczęścia jako ostateczny cel.

Hiri Sutta: Sumienie

  Kto w świecie jest człowiek ograniczone sumienia, który budzi naganę jak dobre ogiera do bata? Ci, sumienia powstrzymują rzadko - tych, którzy iść przez życie zawsze pamiętać. Po dojściu do końca cierpienia i stresu, przejść przez to, co jest nierówna równomiernie; przejść przez to, co się ze strojem w zgodzie.


62)  Classical Portuguese
62) Classical Português

http://ojornal.com/portuguese-brazilian-news/2014/11/portuguese-police-detain-ex-premier-in-fraud-case/#axzz3Jx2yyili

https://www.facebook.com/european.journalism.centre
European Journalism Centre (EJC)
62) Classical Português
62) Português Clássica

1334 LIÇÃO 241114 segunda-feira

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Curso Programa 1. Kamma-Hiri Sutta: Classical Conscience in-

Por favor, tornar tradução correta em sua língua materna e outros idiomas você sabe a esta tradução do Google. Prática e compartilhar a tornar-se Sotta Panna ou seja, fluxo entrante e ser feliz para atingir Felicidade Eterna como objetivo final.

Hiri Sutta: Conscience

  Quem no mundo é um homem constrangido pela consciência, que desperta a censura como um bom garanhão para o chicote? Aqueles contido pela consciência são raros - aqueles que passam a vida sempre atento. Tendo chegado ao fim do sofrimento e estresse, eles passar por aquilo que é desigual uniformemente; passar pelo que está fora de sintonia em sintonia.

63) Classical Punjabi
63) ਪੰਜਾਬੀ
http://tribune.com.pk/story/796237/afghanistan-violence-suicide-bomber-kills-50-at-volleyball-game/
The Express Tribune

63) ਪੰਜਾਬੀ
63) ਪੰਜਾਬੀ

1334 ਸਬਕ 241114 ਸੋਮਵਾਰ

ਮੁਫਤ ਆਨਲਾਈਨ E-ਨਾਲੰਦਾ ਖੋਜ ਅਤੇ ਪ੍ਰੈਕਟਿਸ ਯੂਨੀਵਰਸਿਟੀ
ਦੁਆਰਾ ਚਲਾਇਆ

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ਕੋਰਸ ਦੇ ਪ੍ਰੋਗਰਾਮ 1. Kamma-Hiri Sutta: ਜ਼ਮੀਰ-ਵਿਚ ਕਲਾਸੀਕਲ

ਤੁਹਾਨੂੰ ਇਸ Google ਅਨੁਵਾਦ ਦੇ ਲਈ ਜਾਣਦੇ ਹਨ ਕਿ ਤੁਹਾਡੇ ਮਾਤਾ ਨੂੰ ਜੀਭ ਅਤੇ ਹੋਰ ਭਾਸ਼ਾ ਵਿਚ ਸਹੀ ਅਨੁਵਾਦ ਪੇਸ਼ ਕਰੋ ਜੀ. ਪ੍ਰੈਕਟਿਸ ਅਤੇ Sotta ਪੰਨਾ ਭਾਵ, ਸਟਰੀਮ enterer ਬਣ ਅਤੇ ਫਾਈਨਲ ਦਾ ਟੀਚਾ ਹੀ ਅਨਾਦਿ ਅਸੀਸ ਹਾਸਲ ਕਰਨ ਲਈ ਖੁਸ਼ ਕਰਨ ਲਈ ਕਰਦੇ ਹਨ.

Hiri Sutta: ਜ਼ਮੀਰ

  ਸੰਸਾਰ ਵਿੱਚ ਜੋ ਇੱਕ ਆਦਮੀ ਨੂੰ ਹੰਟਰ ਨੂੰ ਇਕ ਵਧੀਆ Stallion ਵਰਗੇ ਦੀ ਨਿੰਦਿਆ ਕੀਤੀ ਹੈ ਜੋ ਜਾਗਣ ਜ਼ਮੀਰ, ਨੇ ਮਨਵਾ ਹੈ? ਹਮੇਸ਼ਾ ਦੀ ਜ਼ਿੰਦਗੀ ਦੇ ਦੁਆਰਾ ਧਿਆਨ ਜਾਣ ਵਾਲੇ ਲੋਕ - ਜ਼ਮੀਰ ਦੇ ਕੇ ਰੋਕ, ਉਹ ਬਹੁਤ ਹੀ ਘੱਟ ਹਨ. ਦੁੱਖ ਅਤੇ ਤਣਾਅ ਦੇ ਅੰਤ ‘ਤੇ ਪਹੁੰਚ ਕੇ, ਉਹ ਇਸ ਪ੍ਰੋਜਕਟ ਹੋਈਦਾ ਹੈ, ਕੀ ਹੈ ਦੁਆਰਾ ਜਾਣ; ਸੁਰ ਵਿਚ ਬਾਹਰ-ਦੇ-ਟਿਊਨ ਹੈ, ਕੀ ਹੈ ਦੁਆਰਾ ਜਾਣ.

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Course Program 1. Kamma-Hiri Sutta: Conscience-in  Classical
Japanese,,Javanese,Kannada,


43) Classical Japanese
43)日本の古典
http://pcgmedia.com/the-ps4s-streaming-service-is-about-as-family-friendly-as-the-wire/

PCGMedia – PC Gamers Media, News, Reviews & Trailers
http://globalvoicesonline.org/2014/04/09/japan-makes-public-transportation-more-stroller-friendly-for-parents/

Global Voices - Citizen media stories from around the world
http://www.tofugu.com/
https://www.facebook.com/TofuguBlog

Tofugu
43日本の古典
43日本の古典

1330レッスン133320木曜日231114への日曜日

オンラインで無料E-ナーランダ研究と実践UNIVERSITY
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コースプログラム1がkamma-ヒリ·スッタ良心インクラシック

あなたはこのGoogleの翻訳知っているあなたの母国語他の言語で正しい翻訳をレンダリングしてください実践とSottaパンナすなわちストリームの入力者になって、最終目標として永遠の至福を達成する幸せになるために共有しています。

ヒリ·スッタ良心

 世界で誰が男はを微種馬のように非難する目覚め良心によって制約されている常に人生を心に留め行く人は - 良心によって拘束ものは稀である苦痛およびストレス終わりに到達したそれらは均等に凹凸があるものを経るチューンアウト·オブ·チューンが何であるかを通過します。

44) Classical Javanese
44) Klasik Jawa
http://sarvajan.ambedkar.org/blog_admin/wp-admin/post.php?action=edit&post=2919

FITTING INTO A FOREIGN LANGUAGE.


https://www.facebook.com/UCRiverside

University of California, Riverside44) Jawa Klasik
44) Klasik Jawa

1330 kanggo 1333 myQers 20 231114 THURSDAY kanggo MINGGU

FREE ONLINE E-Nalanda Riset dialek University
mbukak dening

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Course Program 1. Kamma-Bioengineering lan Teknik Sutta: Yésaya ing Klasik

Mangga nerjemahake terjemahan sing bener ing basa ibune lan basa liyane sing ngerti terjemahan Google iki. Laku lan nuduhake menyang dadi Sotta Kaca-kaca IE, stream enterer lan seneng kanggo nampa Eternal Bliss minangka Gol Final.

Bioengineering lan Teknik Sutta: Conscience

  Sapa sing ing donya iki wong-alangi dening kalbu, sing awakens kanggo censure kaya stallion nggoleki mecut? Wong-wong nahan dening kalbu wis langka - sing sing lunga liwat gesang tansah katunggonan eling. Duwe ngrambah mburi gerah & kaku, padha lunga liwat apa ora rata roto-roto; mbukak liwat apa metu-saka-tune ing tune.


45) Classical Kannada
45) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ
http://kannada.oneindia.com/news/karnataka/bjp-mp-yeddyurappa-shani-shanti-puja-bookanakere-mandya-089355.html

Oneindia Kannada

https://www.facebook.com/udayavani.webnews

Udayavani

https://www.facebook.com/kannadaPrabhaOnline
Kannada Prabha

45) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ
45) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ

1330 ಪಾಠಗಳು 1333 20 ಗುರುವಾರ 231114 ಗೆ ಭಾನುವಾರ

ಉಚಿತ ಆನ್ಲೈನ್ ಇ-ನಳಂದ ಸಂಶೋಧನೆ ಮತ್ತು ಪ್ರಯೋಗ ವಿಶ್ವವಿದ್ಯಾಲಯ
ನಡೆಸುತ್ತಿದ್ದ

http:
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ಸಹಜವಾಗಿ ಕಾರ್ಯಕ್ರಮದಲ್ಲಿ 1. ಕಮ್ಮ-ನಗರ ಸುಟ್ಟ: ಕನ್ಸೈನ್ಸ್-ಕ್ಲಾಸಿಕಲ್

ಗೂಗಲ್ ಅನುವಾದ ಗೊತ್ತಿಲ್ಲ ನಿಮ್ಮ ಮಾತೃಭಾಷೆ ಮತ್ತು ಇತರ ಭಾಷೆಗಳಲ್ಲಿ ಸರಿಯಾದ ಅನುವಾದ ನಿರೂಪಿಸಲು ದಯವಿಟ್ಟು. ಪ್ರಾಕ್ಟೀಸ್ ಮತ್ತು Sotta ಪನ್ನಾ ಅಂದರೆ, ಸ್ಟ್ರೀಮ್ enterer ಮತ್ತು ಅಂತಿಮ ಗುರಿ ಎಂದು ಶಾಶ್ವತ ಪರಮಾನಂದದ ಸಾಧಿಸುವುದು ಸಂತೋಷವಾಗಿರುವಿರಿ ಹಂಚಿಕೊಳ್ಳಬಹುದು.

ನಗರ ಸುಟ್ಟ: ಕನ್ಸೈನ್ಸ್

  ವಿಶ್ವದ ವ್ಯಕ್ತಿಯ ಚಾವಟಿ ದಂಡ ಸ್ಟಾಲಿಯನ್ ರೀತಿಯ ಛೀಮಾರಿ ಗೆ ಜಾಗೃತಗೊಳಿಸುತ್ತದೆ ಯಾರು ಆತ್ಮಸಾಕ್ಷಿಯ, ನಿರ್ಬಂಧಿಸಲ್ಪಡುತ್ತದೆ? ಯಾವಾಗಲೂ ಜೀವನದ ಮೂಲಕ ಎಚ್ಚರವಾಗಿರಿ ಹೋಗಿ ಯಾರು - ಆತ್ಮಸಾಕ್ಷಿಯ ನಿರ್ಬಂಧಿಸಲಾಗಿದೆ ಆ ವಿರಳವಾಗಿದೆ. ನೋವನ್ನು & ಒತ್ತಡದ ಅಂತ್ಯ ತಲುಪಿದರು ಅವರು ಸಮವಾಗಿ ಅಸಮ ಏನು ಮೂಲಕ ಹೋಗಲು; ರಾಗ ಔಟ್ ಆಫ್ ರಾಗ ಏನು ಮೂಲಕ ಹೋಗಲು.

Aeronautics High Tech Buddha Vihara

Aeronautics High Buddha Vihara  to teach Meditation as taught by the Buddha including Ana Pana sati, Vipassana and Zen Meditation practice. Translation of TIPITAKA in 83 languages for people to practice the words of the Buddha and distribute through net for practicing meditation to enable them to become Sota panna i.e., Stream Enterers and for them to attain Eternal Bliss. All the teachings and chantings will be in the form of Videos which will on regular sundays they will be shown to all those who  attend the Vihara and also through the Internet including in all Buddhist festivals.

http://vbgnet.org/vihara.asp


Vihara Buddha Gotama
Vihara


Introduction

Vihara Buddha Gotama is a 15-acres
forest monastery founded in 1998 mainly for the study, teaching,
practice and propagation of the
Buddha’s discourses (suttas),
monastic discipline (vinaya), and
meditation, according to the original teachings of the Buddha.
An adjacent 5 acre piece of land
was incorporated in 2013.

It is open to monks (bhikkhus and
samaneras), nuns (maechees or anagarinis), and also laymen and laywomen.

This Vihara caters mainly to the
residential community of monks and nuns, and those training to be monks
and nuns.
Thus, the daily schedule includes
about 4 hours of group meditation, 2 hours of work, and 2 hours of
Dhamma-Vinaya study and discussion.
Since the Vihara is not a
meditation centre tailored to the needs of lay people, it is not run on a
weekly retreat basis. Rather,
perhaps one could say that it is
run on an everyday retreat basis.

All residents, permanent and
visitors, are normally expected to take part in all the daily activities
of the Vihara,
unless they are unwell or have
some other valid reason.

Visiting hours are from 8:00 am to
1:00 pm daily, and guests should call up beforehand if they wish to
visit outside these
hours to ensure it is convenient
and the gates are opened.

Consultation/discussion with the
abbot is from 12:00-1:00 p.m. daily, unless he is otherwise engaged.

Vihara
Daily Routine From 15 October 2014
The daily routine (subject to change)
of the Vihara is typically as follows:

3:45am                  
Rise & Shine!
4:30-6:15am*        
Group Meditation
6:15-6:45am**      
Prepare Breakfast
6:45am***             
Breakfast
7:45-9:45am          
Monastery Work
11:00-12:30pm        Lunch & Clean-Up


12:30-2:30pm         Individual
Study / Practice


[Abbot available for discussion/consultation from 12:00-1:00pm]

2:30-4:00pm           Group Meditation
4:00-4:30pm           Chanting
5:00-6:30pm           Group
Meditation
7:00-8:30pm        
Dhamma-Vinaya Study          
                   
            
9:00pm                   
Rest (Lights out)
 



* Thu & Sat: 04:30am - 06:00am
** Thu & Sat: 06:00am - 06:30am
*** Thu & Sat: 06:30am




Facilities of
Vihara
When the Vihara was
established in 1998, Kutis (monks dwellings) no. 1 to 5 were just
constructed. The others
were subsequently constructed
over the years until Dec. 2009 when Kuti no. 9 was completed. The Kutis
measure
4.5m X 4.5m, with bathroom
attached, except Kuti 6. Most of the A-roofs were later renovated to
become flat concrete
roofs because many ants hid in
the ceiling.

 

The ten thousand gallon concrete
water tank (with Kuti 6 sitting above) was constructed in 1999 to store
the water
piped from the neighbouring
hill.

The pipe line is 1300 metres long.

The two storey Dhamma Sala used
as a Meditation Hall and for Dhamma talks was completed in 2004. The
kitchen
was on the ground floor too, and
the First (top) floor was used as a dormitory, office and Laity
Library.

In 2005 a semi detached building
with each half similar to a Kuti was completed. One half was used as a
Sangha Store
for robes etc, while the other
half was used as a Sangha Library cum Sewing Room and Coffee Room (later
in 2014 used
as a Sewing room cum coffee Room
when the Sangha Library moved).

The two storey eight room
dormitory constructed in the elevated ground adjacent to the Dhamma Sala
was completed
in 2008. It was then used as the
Women Quarters.

A two storey Dana Sala cum Lay
quarters was completed and officially opened on Aug 2012 by the founding
Abbot’s
Preceptor Phra Khru Watchara
Thamvirot from Thailand. The Lay Quarters on the first floor has a
Ladies Section
which can accommodate 80 people,
and a Men Section which can accommodate 70.

The room for Maechees can
accommodate 10 people. The new kitchen is about 6m X 6m, with one
adjacent Store Room.
This building is suitable to be
used for Dhamma Camps.

The old wooden Store which was
near collapsing was demolished and a three storey building constructed
in its place
in 2013. The ground floor is
used as a Store and Workshop. The other two floors can be used for
Administration/Offices
and Meditation.

Kuti no. 1 was demolished and a
two storey Sangha Library (ground floor) and Uposatha-ghara (Uposatha
Hall on first
floor) was constructed and
completed in Feb. 2014 to replace it. This last builing project
completed the 15 1/2 years
Construction Phase of Vihara
Buddha Gotama. May all who contributed in any way rejoice in this
meritorious work!

Rules and Regulations
of Vihara

Anyone wishing to come to the
Vihara to stay should first call up (Mobile Telephone:+6012-4697483), or
write in, to ensure availability of accommodation.
However, anyone who has not
stayed before will be required to speak to the abbot - either
personally, by way of letter, or via a phone call.
This is to ensure that one’s
reasons for coming to stay are compatible with what this Vihara can
provide.

Intending residents are advised
to bring their own work shoes, pillow-case, bed sheet, sleeping bag,
torchlight,
alarm clock. While staying in
the Vihara, lay residents are normally required to uphold the 8
precepts, unless an exception has been allowed by the abbot.
The 8 precepts are:

The 8 precepts are:

+ To refrain from intentionally killing
any living being.
+ To refrain from taking what is not given
(e.g. books, meditation cushion, etc..)

+ To refrain from sexual conduct.
+ To refrain from lying (and carrying tales, coarse speech, idle gossip).
+ To refrain from taking liquor, drugs,
and similar intoxicants
+ To refrain from eating from 1
p.m. (when
the sun is at the highest point
in Malaysia)
until the next dawn (about 7
a.m.). However, certain medicinal allowances according to the Thai
forest tradition are permitted.

+ To refrain from dancing, singing, seeing
shows, hearing music, using garlands,
cosmetics, or perfumes, etc..
+ To refrain from using a luxurious bed



Residents and visitors should be properly dressed and
covered. Smoking, talking loudly and other disruptive behaviour are not permitted.
No food is allowed inside a dwelling. Only medicinal allowances are permitted.


Monks (bhikkhus, samaneras) are not
allowed to possess money, so laypersons should not offer money to them.
Monetary donations should only
be made to the Sangha Foundation.

The Vihara employs only minimum
number of workers and all residents are expected to shoulder the daily
maintenance workload.
This is different from certain
Meditation Centres which run regular retreats where retreatants
(‘yogis’) are expected
to meditate all the time and not
do any work.

The food in the Vihara is mostly
obtained from alms round, while some are offered at the Vihara.
Those with specific food needs
may face difficulty with what the Vihara can offer.

The Vihara being a forest
monastery is remote from major towns and so has limited access to
medical facilities.
Intending residents who need
regular medical treatment may find the Vihara unsuitable.

Those who are on medication are
strongly advised to bring along sufficient prescription for the duration
of their stay in the Vihara.

The use of internet within the
Vihara is allowable only for the Vihara’s administrative purposes.

The harmony of the Vihara is
very important, and residents should remember the advice given in the
Majjhima Nikaya Sutta 31 on
how to live “in concord, with
mutual appreciation, without disputing, blending like milk and water,
viewing each other
with kindly eyes.”


Retreat

There is no scheduled weekly
retreats like some Meditation Centres since this Vihara caters mainly to
the resident community of monks and nuns,
as well as those training to be monks and nuns.

Anyone wishing to come to stay
and follow the daily schedule of meditation, work, and Dhamma-Vinaya
study, are welcome to contact the Vihara for permission.

Monastics intending to reside in
the Vihara, but are unknown to the Vihara’s Sangha are required to
bring a letter of recommendation on their conduct,
and also a duly completed
Application to Reside Form (Click here for blank form).

Those intending to apply to
ordain as temporary samanera are required to submit a duly completed
Application to Ordain as Temporary Samanera.
Minimum duration of a Temporary
Samanera is one month, and minimum age is fifteen.
(Click here for blank form).

Intending residents should arrive between 8am - 1pm, otherwise the gate may not be open.


Road Map and Transportation
The Vihara is located
about 2 km
north of Temoh town, and 9 km
south of
Kampar, in Perak state. From
Kuala Lumpur,
it is a 2 hours’ drive
northwards, and
from Penang it is a 3 hours’
drive southwards.   ( VBG’s GPS Coordinates: N 4° 15′ 27.7″, E 101° 11′
52.4″ )



- Click
here to open map



From Kuala Lumpur, it is also
convenient to travel by bus. Catch the express bus from Puduraya Bus
Terminal to Kampar (drop off at Temoh).
You can then ask for directions
from either Lee Huat Grocery Shop, or Sin Chuan Bee Coffeeshop.
(nos. 74 and 121 Main Road
respectively) or call the Vihara (Mobile Telephone:+6012-4697483). You
can also catch an
electric train from Kuala Lumpur
KL Sentral to Kampar. Then take a taxi to the Vihara.


 


 The
Sangha Foundation

Introduction
The Sangha Foundation was registered in 1999 with the following objectives:

+ To foster the teaching, practice and understanding
of the Buddha Dhamma - i.e. the teachings
of the Buddha, with special emphasis on
the Theravada tradition - for the Buddhist
community.
+ To participate in social and welfare activities
for the benefit of mankind.
+ To do all such acts and things as are
in the opinion of the Foundation necessary
for the attainment of the aforesaid objectives.


The Sangha Foundation is the first
of its kind in Malaysia with a Board of Trustees who are elected from
the monastic members (i.e. monks, nuns, and novices).
When the monastic disrobes, he or
she immediately ceases to be a Trustee. Lay members are elected to
committees to take care of the finances,
monastery maintenance, etc.

The Vihara belongs to the
Foundation, which provides all the necessary facilities, support, and
protection to the Sangha.
Everything in the Vihara,
including its land, belongs to the Foundation, not to any individual.
Therefore, any offering to the Vihara/Foundation is an offering to the
Sangha.


Donation
The Vihara is run entirely on donations received from well-wishers.

While the access road and all buildings have been built,
donations are welcomed for maintenance, and the continuing work of the Vihara.


Monetary donations to the Vihara should
be made out to the “Sangha
Foundation
a/c 721-108548-8″,
OCBC Bank (M)
Berhad
, Ipoh. As the Vihara does not employ
office staff, receipts are generally not
issued unless requested by the donor. Donations to Sangha Foundation are tax-exempt as from Mar. 2008.

We appreciate those who
wish to offer food for the Vihara’s residents. Lunch offerings
should arrive before 10:30 a.m.
There are other items which are useful to the Vihara.
But, kindly consult the Abbot
concerning this if you wish to donate, in order that you donate what is
really useful to the Vihara.



Download
the Donation Form
(224KB)




 The
Abbot

Biodata
The founder abbot of the Vihara is
Venerable DhammavuddhoThero, a Malaysian of Chinese descent.
As a layman he graduated from the
University Malaya in 1971, and worked as an Electrical Engineer with the
Public Works Department for 12 years before renouncing the home life.
His interest in religion led him
to study the world’s major religions for a few years before meeting the
Buddha’s teachings in 1976.

In 1983, he went forth into the
homeless life in the Mahayana tradition. Three years later, he was
reordained in the Theravada tradition in Thailand.
Thereafter, he spent about 10
years living the solitary lifestyle in quiet places.

He has written numerous booklets
on Buddhism, e.g. Return to the Original Buddha’s Teachings, Message of
the Buddha,
Buddhist Monk’s Precepts,
Liberation: Relevance of Sutta-Vinaya, Only We Can Help Ourselves, etc.
His talks
in English, Hokkien/Fujian,
Cantonese, span the years 1988 - 2013. The 5 Nikayas in English, Hokkien
Angguttara
Nikaya, Samyutta Nikaya, Majjhima
Nikaya; as well as other talks have been recorded in audio and video.

In 1998, through donations
collected by his supporters, a 15-acre piece of land outside Temoh, in
Perak, was purchased to establish the Vihara Buddha Gotama.


comments (0)
11/18/14
1329 LESSON 191114 WEDNESDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY run by http: sarvajan.ambedkar.org Course Program 1. Kamma-Hiri Sutta: Conscience-in Classical , Icelandic, Igbo,Indonesian, Irish,Italian,
Filed under: General
Posted by: @ 4:42 pm

1329 LESSON 191114 WEDNESDAY


FREE ONLINE E-Nālanda Research and Practice UNIVERSITY
run by

http:
sarvajan.ambedkar.org


Course Program 1. Kamma-Hiri Sutta: Conscience-in  Classical Icelandic,Igbo,Indonesian,Irish,Italian,

Please
render correct translation in your mother tongue  and other languages
you know to this Google translation. Practice and share to become Sotta
Panna i.e., stream enterer and be happy to attain Eternal Bliss as Final
Goal.


38) Classical Icelandic
38) Classical Icelandic
http://www.nottingham.ac.uk/midlands-3-cities/research-opportunities/research-opportunities.aspx

AHRC

Midlands 3 Cities Consortium: illustration by Justin Wadge
http://medieval.utoronto.ca/

Welcome to the Centre for Medieval Studies
https://www.facebook.com/HarvardPress

Harvard University Press

http://www.iheartreykjavik.net/

I heart Reykjavík
https://www.facebook.com/iheartreykjavik

I heart Reykjavík

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Captain and Clark

Captain and Clark

38) Classical Icelandic
38) Classical Icelandic

1329 Lexía 191.114 Miðvikudagur

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Course Program 1. Kamma-Hiri Sutta: Samviskan í Classical,
Vinsamlegast láta rétta þýðingu á móðurmálinu og öðrum tungumálum sem þú veist að þetta Google þýðingu. Practice og deila til að verða Sotta Panna þ.e. straumi enterer og vera fús til að Eternal Bliss sem endanlega markmið.

Hiri Sutta: Samviskan

  Hver í heiminum er maður bundnar við samvisku, sem vaknar til censure eins og fínn stóðhestur til svipa? Þeir ríku samvisku eru sjaldgæfar - þeir sem fara í gegnum lífið alltaf minnugur. Hafa náð enda þjáningar og streitu, þeir fara í gegnum það sem er misjafn jafnt; fara í gegnum það sem er út-af-lag í lag.

39) Classical Igbo
39) oge gboo Igbo
https://www.facebook.com/pages/The-Punch-Newspapers/206270189411151

The Punch Newspapers
39) oge gboo Igbo
39) oge gboo Igbo

1329 IHEÞM 191114 WEDNESDAY

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Agụmakwụkwọ Mmemme 1. Kamma-Hiri Sutta: Akọ na Uche na-oge gboo,
Biko ijere ezi translation na gị na nne gị na asụsụ niile na asụsụ ndị ọzọ ị maara na a Google translation. Omume na-ekere òkè na-Sotta Panna ie, iyi enterer na-enwe obi ụtọ inweta Ebighị Ebi ụtọ dị ka Final Mgbaru Ọsọ.

Hiri Sutta: Akọ na Uche

  Ònye na ụwa bụ nwoke constrained site akọ na uche, na-na-akpọte ịkatọ dị ka a ezi stallion na iti? Ndị gbochiri site akọ na uche dị ụkọ - ndị na-ebi ndụ mgbe niile iburu n’uche. Ebe ruru ọgwụgwụ nke nhụjuanya & nchegbu, ha na-aga site na ihe bụ mkpumkpu evenly; na-aga site na ihe bụ nke na-akụ na-akụ.

40) Classical Indonesian
40) Klasik Indonesia

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Softonic

40) Klasik Indonesia
40) Klasik Indonesia

1329 PELAJARAN 191.114 Rabu

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Kursus Program 1. Kamma-Hiri Sutta: Hati Nurani-in Classical,
Silakan membuat terjemahan yang benar dalam bahasa ibu Anda dan bahasa lain yang Anda tahu untuk terjemahan Google ini. Praktek dan berbagi untuk menjadi Sotta Panna yaitu, aliran pemasuk dan bahagia untuk mencapai Abadi Bliss sebagai Goal Final.

Hiri Sutta: Hati Nurani

  Siapa di dunia ini seorang pria dibatasi oleh hati nurani, yang terbangun untuk mengecam seperti kuda yang baik untuk cambuk? Mereka tertahan oleh hati nurani jarang - orang-orang yang menjalani hidup selalu sadar. Setelah mencapai akhir dari penderitaan & stres, mereka pergi melalui apa yang tidak merata merata; melalui apa yang out-of-lagu selaras.


41) Classical Irish
41) Clasaiceach na hÉireann
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Irish Language Learners

41) Clasaiceach na hÉireann
41) Clasaiceach na hÉireann

1329 CEACHT 191,114 Dé Céadaoin

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Cúrsa Clár 1. Kamma-Hiri Sutta: Clasaiceach Coinsiasa in-,
Le do thoil a sholáthar aistriúchán ceart i do mháthairtheanga agus teangacha eile a fhios agat leis an aistriúchán Google. Cleachtas agus a roinnt le bheith Sotta Panna ie, enterer sruth agus a bheith sásta a bhaint amach Eternal Bliss mar Sprioc Deiridh.

Hiri Sutta: Coinsiasa

  ar fud an domhain go bhfuil fear srianta ag an choinsiasa, a awakens a cháineadh mar stail fíneáil ar an fuip? Iad siúd srian le coinsiasa atá annamh - na daoine a théann tríd an saol i gcónaí aireach. Tar éis bainte amach faoi dheireadh na fulaingt agus strus, a théann siad ar aghaidh tríd an méid atá míchothrom go cothrom; dul tríd an méid atá lasmuigh den tune i dtiúin.



42) Classical Italian
42) Classica italiana
https://www.facebook.com/pages/Understanding-Italy/259709587388862

Understanding Italy
42) Classical italiano
42) Classica italiana

1329 LEZIONE 191.114 MERCOLEDI

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Programma del corso 1. Kamma-Hiri Sutta: Classical Coscienza in,
Si prega di rendere corretta traduzione nella vostra lingua madre e altre lingue conosciute di questa traduzione di Google. Pratica e condividere diventare Sotta Panna cioè, è entrato nella corrente e di essere felice di raggiungere Eternal Bliss come obiettivo finale.

Hiri Sutta: Conscience

  Chi nel mondo è un uomo costretto dalla coscienza, che si sveglia a censurare come un bel stallone alla frusta? Quelli trattenuto dalla coscienza sono rari - quelli che passano attraverso la vita sempre attento. Dopo aver raggiunto la fine della sofferenza e stress, vanno attraverso ciò che è irregolare in modo uniforme; passare attraverso ciò che è out-of-tune in sintonia.


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11/17/14
Protected: 1328 LESSON 181114 TUESDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY run by http: sarvajan.ambedkar.org Course Program 1. Kamma-Hiri Sutta: Conscience-in Classical , Please render correct translation in your mother tongue and other languages you know to this Google translation. Practice and share to become Sotta Panna i.e., stream enterer and be happy to attain Eternal Bliss as Final Goal. Hiri Sutta: Conscience Who in the world is a man constrained by conscience, who awakens to censure like a fine stallion to the whip? Those restrained by conscience are rare — those who go through life always mindful. Having reached the end of suffering & stress, they go through what is uneven evenly; go through what is out-of-tune in tune. The Happiest Country in the World - Bhutan
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11/16/14
1327 LESSON 171114 MONDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY run by http: sarvajan.ambedkar.org Course Program 1. Kamma-Hiri Sutta: Conscience-in Classical ,Danish,,Dutch,Esperanto, Estonian,Filipino,Finnish,French,Galician,Georgian,German,Greek,Gujarati,Haitian Creole,Hausa,Hebrew,Hindi,Hmong,Hungarian
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1327 LESSON 171114 MONDAY


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Course Program 1. Kamma-Hiri Sutta: Conscience-in  Classical ,Danish,,Dutch,Esperanto, Estonian,Filipino,Finnish,French,
Galician,Georgian,German,Greek,Gujarati,Haitian Creole,Hausa,Hebrew,Hindi,Hmong,Hungarian

Please
render correct translation in your mother tongue  and other languages
you know to this Google translation. Practice and share to become Sotta
Panna i.e., stream enterer and be happy to attain Eternal Bliss as Final
Goal.

19) Classical Danish
19) Klassisk dansk

19) Klassisk dansk
19) Klassisk dansk

1327 LEKTION 171.114 mandag

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Kursus Program 1. Kamma-Hiri Sutta: Conscience-i klassisk

Venligst gøre korrekt oversættelse på dit modersmål og andre sprog du kender til denne Google-oversættelse. Praksis og dele til at blive Sotta Panna dvs. stream Angiver-og være glad for at opnå evig lyksalighed som endelige mål.

Hiri Sutta: Conscience

  Hvem i verden er en mand begrænset af samvittighed, der vækker at påtale som en fin hingst til pisken? De fastholdt af samvittighed er sjældne - dem, der går gennem livet altid opmærksomme. Efter at have nået slutningen af lidelse og stress, de går igennem, hvad er ujævn jævnt; gå igennem, hvad der er out-of-tune i harmoni.


20) Classical Dutch
20) De klassieke Nederlandse

20) Klassieke Nederlands
20) De Klassieke Nederlandse

1327 LES 171.114 maandag

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Cursus Programma 1. Kamma-Hiri Sutta: Conscience-in Classical

Gelieve maken juiste vertaling in uw moedertaal en andere talen je kent op deze Google-vertaling. Praktijk en deel te Sotta Panna dwz stroom van invoerende worden en gelukkig zijn om Eternal Bliss bereiken als einddoel.

Hiri Sutta: Conscience

  Die in de wereld is een man beperkt door het geweten, die ontwaakt tot afkeuring als een fijne hengst met de zweep? Die tegengehouden door het geweten zijn zeldzaam - degenen die door het leven gaan altijd bewust. Wegens het bereiken van het einde van het lijden en stress, ze gaan door wat oneffen is gelijkmatig; gaan door wat is out-of-tune in tune.

22) Classical Esperanto
22) Klasika esperanto

22) Klasika Esperanto
22) Klasika esperanto

1327 leciono 171114 LUNDO

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Kurso Programo 1. Kamma-Hiri Sutta: Konscienco-en Klasika

Bonvolu repagi ĝusta traduko en via gepatra lingvo kaj aliaj lingvoj vi scias ĉi Google tradukado. Praktiko kaj konigi fariĝi Sotta Panna te, rojo enterer kaj esti feliĉa atingi Eterna Bliss kiel fina celo.

Hiri Sutta: Konscienco

  Kiu en la mondo estas homo retenis de konscienco, kiu vekas cenzuri kiel fajna ĉevalo al la vipo? Tiuj bremsitaj de konscienco estas maloftaj - kiuj iru tra la vivo ĉiam memoris. Atinginte la finon de suferado & streso, ili iras tra kio estas neegaleca ekvilibre; iri tra kio estas ekstere-de-melodio en melodion.

23) Classical Estonian
23) Klassikaline Eesti

23) Classical Eesti
23) Klassikaline Eesti

1327 ÕPPETUND 171114 esmaspäev

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Kursuse programm 1. Kamma-Hiri Sutta: Südametunnistus-in Classical

Palun muuda õige tõlge oma emakeele ja teiste keelte sa tead, et see Google tõlge. Praktika ja jagada saada Sotta Panna st stream siseneja ja olla õnnelik, et saavutada Eternal Bliss kui lõppeesmärk.

Hiri Sutta: südametunnistus

  Kes maailma on mees piirab südametunnistuse-, kes äratab avaldada umbusaldust nagu hea täkk, et piits? Need piiranud südametunnistus harva - need, kes lähevad läbi elu alati tähelepanelik. Jõudnud lõpuks kannatusi ja stressi, nad lähevad läbi, mida on ebaühtlane ühtlaselt; läbida, mis on out-of-tune in tune.

24) Classical Filipino
24) Classical na Filipino

24) Classical Pilipino
24) Classical Na Pilipino

1327 Aralin 171,114 Lunes

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Course Program 1. Kamma-Hiri Sutta: budhi-in Classical

Mangyaring i-render tamang pagsasalin sa iyong ina dila at iba pang mga wika na alam mo sa pagsasalin ng Google. Practice at ibahagi upang maging Sotta Panna ibig sabihin, stream ng Nagpasok at magiging masaya upang matamo ang Eternal Bliss bilang Final ng Layunin.

Hiri Sutta: budhi

  Sino sa mundo ay nilimitahan ang isang tao sa pamamagitan ng budhi, na awakens upang bigyang-sala tulad ng isang masarap na kabayong lalaki sa pumilantik? Yaong pinigilan sa pamamagitan ng budhi ay bihirang - mga taong pumunta sa pamamagitan ng buhay laging nasa sa isip. Ang pagkakaroon umabot na sa pagtatapos ng paghihirap at stress, pumunta sila sa pamamagitan ng kung ano ang hindi pantay pantay; pumunta sa pamamagitan ng kung ano ang out-of-tune in tune.


25) Classical Finnish
25) Klassinen Suomi

25) Klassinen Suomi
25) Klassinen Suomi

1327 OPPITUNTI 171114 maanantai

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Kurssin ohjelma 1. Kamma-Hiri Sutta: Omatunto-klassiseen

Ole hyvä ja tee oikea käännös oman äidinkielen ja muiden kielten tiedät tämän Googlen käännös. Käytäntö ja jakaa tulla Sotta Panna eli virta Annettu ja mielellään saavuttaa Eternal Bliss kuin lopullinen päämäärä.

Hiri Sutta: Omatunto

  Kuka maailmassa on mies rajoittavat omatunto, joka herää epäluottamuslauseen kuin hieno ori on ruoska? Nämä hillinnyt omantunnon ovat harvinaisia - ne, jotka menevät läpi elämän aina mielessään. Kun lopussa kärsimystä ja stressiä, ne menevät läpi, mikä on epätasainen tasaisesti; käydä läpi mikä on out-of-tune vireessä.

26) Classical French
26) Classique français

26) classique française
26) Classique français

1327 171 114 LEÇON lundi

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Cours Programme 1. Kamma-Hiri Sutta: Classique Conscience en

Se il vous plaît rendre traduction correcte dans votre langue maternelle et d’autres langues que vous savez à cette traduction de Google. Pratique et part pour devenir Sotta Panna-à-dire, flux Enterer et être heureux d’atteindre la félicité éternelle que l’objectif final.

Hiri Sutta: Conscience

  Qui dans le monde est un homme contraint par la conscience, qui se éveille à la censure comme une fine étalon pour le fouet? Ceux retenus par la conscience sont rares - ceux qui passent par la vie toujours conscients. Ayant atteint la fin de la souffrance et du stress, ils passent par ce qui est inégale uniformément; passer par ce qui est out-of-tune en harmonie.

27) Classical Galician
27) galega Clásica

27) Galego Classical
27) galega Clásica

1327 lección 171114 luns

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Curso Programa 1. Kamma-Hiri Sutta: Classical Conscience in-

Por favor, facer tradución correcta na súa lingua materna e outros idiomas sabe a esta tradución de Google. Práctica e compartir a tornar-se Sotta Panna é dicir, fluxo entrante e ser feliz para acadar Felicidade Eterna como obxectivo final.

Hiri Sutta: Conscience

  Quen no mundo é un home constrangido pola conciencia, que esperta a censura como un bo garañón para o látego? Aqueles contido pola conciencia son raros - os que pasan a vida sempre atento. Chegando ao fin do sufrimento e estrés, eles pasar polo que é desigual uniformemente; pasar polo que está fóra de sintonia acorde.

28) Classical Georgian
28) Classical ქართული

28) Classical ქართული
28) Classical ქართული

1327 გაკვეთილი 171114 MONDAY

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რა თქმა უნდა, პროგრამა 1. Kamma-Hiri Sutta: Conscience-in Classical

გთხოვთ გაწევა სწორი თარგმანი თქვენს მშობლიურ ენაზე და სხვა ენებზე თქვენ იცით, რომ ეს Google თარგმანი. პრაქტიკა და გაუზიაროს გახდეს Sotta Panna ანუ ნაკადი enterer და იყოს ბედნიერი, რომ მივაღწიოთ Eternal Bliss როგორც საბოლოო მიზანი.

Hiri Sutta: Conscience

  რომელიც მსოფლიოში არის ადამიანი შეზღუდული სინდისი, რომელიც აღვიძებს ცენზურის მოსწონს ჯარიმა stallion რომ whip? იმ თავშეკავებული სინდისის იშვიათი - ვინც გაიაროს ცხოვრების ყოველთვის მავიწყდება. რომელმაც მიაღწია ბოლოს ტანჯვა და სტრესი, ისინი გავლა რა არის არათანაბარი თანაბრად; გავლა რა არის out-of-tune სრულყოფილი.

29) Klassik Deutsche
29) Klassik Deutsche

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Kursprogramm 1. Kamma-Hiri Sutta: Conscience-in Klassik

Bitte machen korrekte Übersetzung in der Muttersprache und anderen Sprachen du auf diese Übersetzung von Google. Praxis und zu teilen, um Sotta Panna dh Strom Eingetretenen zu werden und glücklich sein ewiges Glück als Endziel zu erreichen.

Hiri Sutta: Das Gewissen

  Wer in der Welt ist ein Mann von Gewissen, die sich wie ein feiner Hengst auf der Peitsche tadeln erwacht eingeschränkt? Wer mit dem Gewissen zurückhaltend sind selten - die, die durch das Leben immer bewusst zu gehen. Nachdem das Ende der Leiden und Stress erreicht, durch das, was uneben ist gleichmäßig gehen sie; gehen durch was ist out-of-Melodie im Einklang.

30) Classical Greek
30) Αρχαία Ελληνικά


30) Η κλασική ελληνική
30) Αρχαία Ελληνικά

1327 ΜΑΘΗΜΑ 171 114 Δευτέρα

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Μάθημα Πρόγραμμα 1. Καμμά-Hiri Sutta: Συνείδηση στην Κλασική

Παρακαλούμε να καταστήσει τη σωστή μετάφραση στη μητρική σας γλώσσα και σε άλλες γλώσσες που γνωρίζετε σε αυτή την Google μετάφραση. Πρακτικών και την ανταλλαγή να γίνει Sotta Panna δηλαδή, καταχωρούντος ρεύμα και να είναι ευτυχισμένος για την επίτευξη αιώνια μακαριότητα ως τελικό στόχο.

Hiri Sutta: Συνείδηση

  Ποιος στον κόσμο, είναι ένας άνθρωπος περιορίζεται από τη συνείδηση, που ξυπνά την πρόταση μομφής σαν μια λεπτή επιβήτορας να το μαστίγιο; Εκείνοι που συγκρατούνται από τη συνείδηση είναι σπάνιες - εκείνοι που περνούν από τη ζωή πάντα προσεκτικοί. Έχοντας φτάσει στο τέλος του πόνου και στρες, περνούν από ό, τι είναι άνιση ομοιόμορφα? περάσουν από αυτό που είναι out-of-συντονιστείτε σε αρμονία.

31) Classica; Gujarati
31) ક્લાસિકા; ગુજરાતી

31) ક્લાસિકા; ગુજરાતી
31) ક્લાસિકા; ગુજરાતી

1327 પાઠ 171114 સોમવાર

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અલબત્ત કાર્યક્રમ 1. કમ્મા-શહેરી સુત્ત: અંતરાત્મા ઇન શાસ્ત્રીય

જો તમે આ ગૂગલ અનુવાદ કરવા માટે ખબર તમારી માતૃભાષા અને અન્ય ભાષાઓમાં યોગ્ય ભાષાંતર રેન્ડર વિનંતી. અભ્યાસ અને Sotta પન્ના એટલે કે, સ્ટ્રીમ enterer બને છે અને અંતિમ ધ્યેય તરીકે શાશ્વત બ્લિસ પ્રાપ્તિ ખુશ કરવા શેર કરો.

શહેરી સુત્ત: અંતરાત્મા

  વિશ્વમાં એક માણસ ચાબુક માટે દંડ વાલી ઘોડો જેવા નિંદા કરવા જાગૃત જે અંતરાત્મા, મર્યાદા છે? હંમેશા જીવન મારફતે માઇન્ડફુલ જાઓ જેઓ - અંતરાત્મા દ્વારા પ્રતિબંધિત તે ભાગ્યે જ હોય છે. વેદના અને તણાવ ના અંત સુધી પહોંચી કર્યા, તેઓ સમાનરૂપે અસમાન શું મારફતે જાઓ; સુસંગત આઉટ ઓફ ટ્યુન શું પસાર થાય છે.


32) Classical Haitian Creole
32) Klasik kreyòl ayisyen

32) Klasik kreyòl ayisyen
32) Klasik Kreyòl ayisyen

1327 LESON 171114 LENDI

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Kou Pwogram 1. Kamma-Hiri suta: Konsyans-an Classical

Tanpri rann kòrèk tradiksyon nan lang manman ou ak lòt lang ou konnen nan sa a tradiksyon Google. Pratike ak pataje yo vin Sotta Panna sa vle di, enterer kouran dlo ak gen kè kontan yo atenn Etènèl Bliss kòm objektif final.

Hiri suta: Konsyans

  Ki moun ki nan mond lan se yon nonm contrainte pa konsyans, ki moun ki leve entèdiksyon tankou yon mal amann fwèt la? Moun sa yo ki immobilisés pa konsyans se bagay ki ra - moun ki ale nan lavi toujou konsyan. Èske w gen te rive nan fen a nan soufrans & estrès yo, yo ale nan sa ki se inegal respire; ale nan ki sa ki soti-of-melodi nan mizik.

33) Classical Hausa
33) Classical Hausa

33) Classical Hausa
33) Classical Hausa

1327 DARASIN 171114 Litinin

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Hakika Shirin 1. Kamma-Hiri Sutta: lamiri-in Classical

Don Allah sa daidai translation a cikin harshen da sauran harsuna ka san wannan Google translation. Yi da kuma raba su zama Sotta Panna watau, rafi enterer kuma ku yi farin ciki da kai ga Madawwami ni’ima a matsayin makõma take.

Hiri Sutta: lamiri

  Wanda a duniya ne wani mutum da tilasta da lamiri, wanda awakens ya soka kamar tarar ingarma da bulala? Wadanda kange daga lamiri ne rare - wadanda suka tafi, ta hanyar rayuwar ko da yaushe tunãni. Bayan kai karshen wahalar & danniya, suka tafi, ta hanyar abin da yake m ko’ina. tafi, ta hanyar abin da yake fita-daga-tune a yi kiɗa.

34) Classical Hebrew
34) עברית הקלסית

34) עברית קלאסית
34) עברי קלסי

1,327 לקח 171,114 יום שני

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כמובן תכנית 1. קמא-Hiri Sutta: מצפון-בקלסי

אנא להבהיר תרגום נכון בלשון שלך אמא ושפות אחרות שאתה יודע לתרגום של גוגל זו. עיסוק ולשתף להפוך Sotta Panna כלומר, מזין זרם ולהיות מאושרים להשגת אושר נצחי כמטרה סופית.

Hiri Sutta: מצפון

  מי בעולם הוא אדם מוגבל על ידי מצפון, שמעורר לגנות כמו סוס משובח לשוט? אלה מרוסנים על ידי מצפון הם נדירים - מי שעוברים את החיים תמיד מודע. לאחר שהגיע לסוף של סבל ומתח, שהם יעברו את מה שאינו אחיד באופן שווה; לעבור את מה שהוא מחוץ למנגינה במנגינה.

35) Classical Hindi
35) शास्त्रीय हिन्दी

35) शास्त्रीय हिन्दी
35) शास्त्रीय हिन्दी

1327 सबक 171,114 सोमवार

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कोर्स कार्यक्रम 1. कम्मा-हिरी सुत्त: अंतरात्मा में शास्त्रीय

आप इस गूगल अनुवाद जानते अपनी मातृभाषा और अन्य भाषाओं में सही अनुवाद प्रस्तुत करना करें। अभ्यास और Sotta पन्ना यानी, धारा दर्ज हो जाते हैं और अंतिम लक्ष्य के रूप में शाश्वत आनंद प्राप्त करने के लिए खुश होने के लिए साझा करें।

हिरी सुत्त: विवेक

  दुनिया में एक आदमी है जो कोड़ा के लिए एक ठीक घोड़े की तरह निंदा करने के लिए जागता है, जो विवेक ने विवश है? हमेशा जीवन के माध्यम से प्रति जागरूक जाने के जो लोग - विवेक से रोका उन दुर्लभ हैं। दुख और तनाव के अंत तक पहुँच चुके हैं, वे समान रूप से असमान क्या है के माध्यम से जाना; धुन में बाहर-धुन क्या है के माध्यम से जाना

36) Classical Hmong
36) Classical Hmoob

36) Classical Hmong
36) Classical Hmoob

1327 ZAJ LUS 171114 MONDAY

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Cov hoob kawm Program 1. Kamma-Hiri Sutta: paub zoo thiab phem-nyob rau hauv Classical

Thov kav tseeb translation nyob rau hauv koj niam tus nplaig thiab lwm yam lus uas koj paub no Google txhais lus. Xyaum thiab qhia ua Sotta Panna ie, kwj enterer thiab muaj kev zoo siab rau lub Nyob Mus Ib Txhis Bliss li kawg lub hom phiaj.

Hiri Sutta: paub zoo thiab phem

  Uas nyob rau hauv lub ntiaj teb no yog ib tug txiv neej tsis txaus siab los ntawm, uas awakens mus cem zoo li ib tug zoo stallion mus rau lub nplawm? Cov neeg khi los ntawm conscience yog tsawg - cov neeg uas tau mus los ntawm lub neej yeej ib txwm xav ntsoov. Muaj mus txog rau thaum xaus ntawm kev txom nyem & kev nyuaj siab, lawv mus los ntawm dab tsi yog tsis ncaj tusyees; mus los ntawm dab tsi yog tawm-ntawm-tune nyob rau hauv qhib.

37) Classical Hungarian
37.) A klasszikus magyar

37) Klasszikus magyar
37.) A Klasszikus magyar

1327 LESSON 171.114 hétfő

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Természetesen Program 1. KAMMA-Hiri Szuttában: lelkiismeret-klasszicista

Kérjük, render helyes fordítást az anyanyelvén, és más nyelveken tudod, hogy ez a Google fordítás. Gyakorlat és részesedése lesz Sotta Panna azaz patak lépettnek, és boldog, hogy elérje az örök boldogság, mint végső cél.

Hiri Sutta: Lelkiismeret

  Ki a világ egy férfit korlátozza a lelkiismeret, aki felébreszti kifogásolható, mint egy finom mén az ostor? Azok visszafogja a lelkiismeret ritkák -, akik végig az élet mindig szem előtt tartja. Miután a végére ért a szenvedés és a stressz, mennek keresztül, amit nem egyenletes egyenletes; átesik az out-of-tune hangolva.

comments (0)
11/15/14
1326 LESSON 161114SUNDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY run by http: sarvajan.ambedkar.org Course Program 1. Kamma-Hiri Sutta: Conscience-in Classical Afrikaans Albanian,Arabic,Armenian,Azerbaijani,Basque, Belarusian,Bosnian,Bulgarian,Catalan,Cebuano,Chinese (Simplified),Chinese (Traditional),Croartion,Czech
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1326 LESSON 161114SUNDAY

FREE ONLINE E-Nālanda Research and Practice UNIVERSITY
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Course Program 1. Kamma-Hiri Sutta: Conscience-in  Classical Afrikaans,Albanian,Arabic,Armenian,Azerbaijani,Basque, Belarusian,Bosnian,Bulgarian,Catalan,Cebuano,Chinese (Simplified),Chinese (Traditional),Croartion,Czech


3) Classical Afrikaans
3) Klassieke Afrikaans

3) Klassieke Afrikaans
3) Klassieke Afrikaans

1326 LES 151114SATURDAY

Gratis aanlyn E-Nalanda en -praktyk UNIVERSITEIT
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Natuurlik Program 1. Kamma-Hiri Sutta: Klassiek gewete-
Lewer asseblief korrekte vertaling in jou moedertaal en ander tale wat jy ken om die Google-vertaling. Praktyk en deel te word Sotta Panna dws, stroom enterer en gelukkig te wees ewige saligheid te bereik as einddoel.

Hiri Sutta: Gewete

  Wie in die wêreld is ‘n man beperk deur die gewete, wat wakker te berispe soos ‘n fyn hings aan die sweep? Diegene opgehou deur die gewete is skaars - diegene wat deur die lewe gaan altyd bedag. Nadat die einde van lyding en stres, hulle gaan deur wat ongelyk eweredig; gaan deur wat buite-tune in tune.

4) Classical Albanian
4) Albanian Klasike

4) Shqip Klasike
4) Klasike Shqiptare

1326 MËSIMI 161114SUNDAY

ONLINE FALAS E-Moodle Hulumtime dhe UNIVERSITY Praktika
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Sigurisht Program 1. Kamma-Hiri Sutta: shqipe Klasike Ndërgjegjja in-

Ju lutemi të bëjnë përkthimin e duhur gjuhën tuaj amtare dhe gjuhë të tjera që ju e dini këtë përkthim Google. Praktika dhe të ndajnë të bëhet SOTTA Panna dmth, përrua enterer dhe të jenë të lumtur për të arritur Amshuar begatshme si Qëllim Final.

Hiri Sutta: Ndërgjegjja

  Kush në botë është një njeri i detyruar nga ndërgjegjja, i cili zgjon censurojnë si një hamshor gjobë ndaj kamxhik? Ata i përmbajtur nga ndërgjegjja janë të rralla - ata që shkojnë përmes jetës gjithmonë i ndërgjegjshëm. Duke arritur fundin e vuajtjeve dhe e stresit, ata të shkojnë nëpër atë që është i pabarabartë në mënyrë të barabartë; të kalojnë nëpër atë që është jashtë-of-mendje në një mendje.


5) Classical Arabic
5) اللغة العربية الفصحى

5) اللغة العربية الفصحى
5) اللغة العربية الفصحى

1326 الدرس 161114SUNDAY

الانترنت مجانا E-نالاندا البحوث والممارسة UNIVERSITY
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بالطبع البرنامج 1. Kamma-الحيري سوتا: الضمير في الألبانية الكلاسيكية

يرجى تقديم الترجمة الصحيحة في لغتك الأم وغيرها من اللغات تعرف على هذه الترجمة من Google. الممارسة وتبادل لتصبح سوتا بانا أي تيار المدخل سابقا وتكون سعيدا لتحقيق النعيم الأبدي حيث الهدف النهائي.

الحيري سوتا: الضمير

  الذين في العالم هو رجل مقيدة الضمير، الذي يوقظ لانتقاد مثل الفحل غرامة إلى سوط؟ تلك مقيدة ضمير نادرة - أولئك الذين يذهبون من خلال الحياة دائما تضع في اعتبارها. وبعد أن وصلت إلى نهاية المعاناة والإجهاد، ويذهبون من خلال ما هو متفاوتة بالتساوي. تذهب من خلال ما هو خارج السرب في تناغم.

6) Classical Armenian
6) Դասական հայերեն


6) Դասական հայերեն
6) Դասական հայերեն

1326 ԴԱՍ 161114SUNDAY

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Դասընթացի ծրագիր 1. Kamma - Hiri Sutta խիղճը է դասական Albanian

Փակցնելուց առաջ խնդրում ենք մատուցել ճիշտ թարգմանությունը ձեր մայրենի լեզվով եւ այլ լեզուներով գիտեք, այս Google թարգմանություն. Practice եւ կիսվել դառնալ Sotta Panna այսինքն, հոսք Մուտքագրող եւ ուրախ կլինի հասնել հավերժական երանության, որպես վերջնական նպատակին.

Hiri Sutta խիղճը

  Ով է աշխարհում մի մարդ կաշկանդված խղճի, որը արթնացնում են գրաքննություն նման նուրբ հովատակ է փաթաթել. Նրանք զուսպ է խղճի հազվադեպ - նրանք, ովքեր ամբողջ կյանքում միշտ հոգ է տանում. Հասնելով ավարտին տառապանքի եւ սթրեսի, նրանք անցնում են, թե ինչ է անհավասար evenly. անցնում, թե ինչ է դուրս- of-համահունչ համահունչ.

7) Classical Azerbaijani
7) Klassik Azərbaycan

7) Classical Azərbaycan
7) Klassik Azərbaycan

1326 DƏRS 161114SUNDAY

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Tədris proqramı 1. Kamma-Hiri Sutta: Vicdan-in Classical Albanian

Bu Google tərcümə bilmək üçün ana dili və digər dillərdə düzgün tərcümə göstərməyə edin. Təcrübə və Sotta Panna, yəni stream enterer olmaq və Final Məqsəd kimi əbədi Bliss qovuşması xoşbəxt olmaq deyin.

Şəhər Sutta: Vicdan

  Dünyada kim bir insan qamçı üçün gözəl ayğır kimi qınama canlandığı vicdan tərəfindən mecbur edir? Həmişə həyat yolu nəzərə getmək edənlər - vicdan tərəfindən qadağan olanlar nadirdir. Əzab stress sona gəlindi edərək, onlar eyni qeyri-bərabər keçir; tune out-of-tune keçir.

8) Classical Basque
8) Euskal Klasikoa

8) Euskal Klasikoa
8) Euskal Klasikoa

1326 IKASGAIA 161114SUNDAY

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zuzentzen

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Ikastaroa Programa 1. Kamma-Hiri Sutta: Albanian Klasikoa Kontzientzia in-

Mesedez errendatu itzulpen zuzena da zure ama hizkuntza eta beste hizkuntza jakin Google itzulpen honetarako dituzu. Praktika eta parteka Sotta Panna hots, erreka enterer bihurtu eta zoriontsu izan Betirako Bliss lortzea da azken helburua gisa.

Hiri Sutta: Kontzientzia

  Munduko Nor da gizon batek mugatzen kontzientzia, nor esnatzen den Greba to stallion fin bat bezala zentsura arabera? Horiek kontzientzia restrained arraroak dira - mindful bizitza pasatzen beti dutenentzat. Behin sufrimendua eta estresa amaierara iritsi, irregularra zer da berdinarekin zehar joan ziren; joan bidez zer da out-of-sintonizatu sintonian.

9) Classical Belarusian
9) Класічная Беларуская

9) Класічная беларуская
9) класічная Беларуская

1326 УРОК 161114SUNDAY

Бясплатныя онлайн E-Nalanda навукова-практычная УНІВЕРСІТЭТ
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Праграма курса 1. Кама-Hiri Сутта: Класічная албанскай сумлення у-

Калі ласка, робяць правільны пераклад на вашым роднай мове і іншых мовах вы ведаеце, на гэты пераклад Google. Практыка і падзяліцца стаць Сотта Панна г.зн. паток ўваходныя і быць шчаслівым, каб здабыць вечнае шчасце, як канчатковая мэта.

Hiri Сутта: Сумленне

  Хто ў свеце чалавек абмежаваны сумлення, які абуджае асудзіць як выдатны жарабец на пугу? Тыя, стрымліваецца сумлення рэдка - тыя, хто ідзе па жыцці заўсёды памятаць. Дайшоўшы да канца пакут і стрэсу, яны ідуць праз тое, што адбываецца нераўнамерна раўнамерна; прайсці праз тое, што па-за гармоніі ў гармоніі.

11) Classical Bosnian
11) Klasična Bosanski

11) Класічная баснійская
11) Klasična Босански

1326 УРОК 161114SUNDAY

Бясплатныя онлайн E-Nalanda навукова-практычная УНІВЕРСІТЭТ
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Праграма курса 1. Кама-Hiri Сутта: Класічная албанскай сумлення у-

Калі ласка, робяць правільны пераклад на вашым роднай мове і іншых мовах вы ведаеце, на гэты пераклад Google. Практыка і падзяліцца стаць Сотта Панна г.зн. паток ўваходныя і быць шчаслівым, каб здабыць вечнае шчасце, як канчатковая мэта.

Hiri Сутта: Сумленне

  Хто ў свеце чалавек абмежаваны сумлення, які абуджае асудзіць як выдатны жарабец на пугу? Тыя, стрымліваецца сумлення рэдка - тыя, хто ідзе па жыцці заўсёды памятаць. Дайшоўшы да канца пакут і стрэсу, яны ідуць праз тое, што адбываецца нераўнамерна раўнамерна; прайсці праз тое, што па-за гармоніі ў гармоніі.

12) Classical Bulgarian
12) Класически български

12) Класически български
12) Класически български

1326 УРОК 161114SUNDAY

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Курс Програма 1. Kamma-Hiri Sutta: Съвестта-в Classical албанския

Моля направят правилния превод на родния си език и други езици знаете за този превод Google. Практика и споделяте да стане Sotta Panna т.е. поток въвеждащия и се радваме да постигне вечно блаженство като крайната цел.

Hiri Sutta: Съвестта

  Кой в света е един човек, ограничен от съвестта, който се събужда, за да гласува вот на недоверие като глоба жребец с камшик? Тези, задържани от съвестта са редки - тези, които минават през живота винаги съпричастни. След като достига до края на страдание и стрес, те минават през това, което е неравномерно равномерно; мине през това, което не е на настройка в унисон.

13) Classical Catalan
13) clàssic català

13) Clàssica català
13) català clàssic


1326 LLIÇÓ 161114SUNDAY

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Curs Programa 1. Kama-Hiri Sutta: Consciència-a Afrikaans clàssics
Si us plau, fer traducció correcta en la seva llengua materna i altres llengües coneixes a aquesta traducció de Google. Pràctica i compartir convertir Sotta Panna és a dir, entra en el corrent i ser feliç per aconseguir la felicitat eterna com a meta final.

Hiri Sutta: Consciència

  Qui en el món és un home limitat per la consciència, que desperta a la censura com un bon semental per el fuet? Aquells subjectes per consciència són rars - els que van per la vida sempre pendent. Havent arribat al final del patiment i l’estrès, passen per la qual cosa és desigual uniforme; passar pel que està fora de to a to.

14) Classical Cebuano
14) Classical Cebuano

14) Classical Cebuano
14) Classical Cebuano

1326 LEKSYON 161114SUNDAY

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Kurso Program 1. Kamma-Hiri Sutta: Tanlag-sa Classical pinulongang Afrikaans
Palihug sa pagpahamtang sa husto nga hubad sa imong inahan nga dila ug sa ubang mga pinulongan kamo nasayud niini nga Google nga hubad. Pagpraktis ug sa pagpakigbahin nga mahimong Sotta Panna ie, sapa enterer ug malipayon nga makab-ot ang Mahangturon nga Bliss ingon Final Tumong.

Hiri Sutta: Tanlag

  Kinsa sa kalibutan mao ang usa ka tawo nga napugos sa tanlag, nga nagapukaw sa badlongon sama sa usa ka lino nga fino nga kabayo ngadto sa latigo? Kadtong napugngan sa tanlag sa mga talagsaon - ang mga tawo nga moadto sa kinabuhi kanunay nga naghunahuna. Ingon nga nakaabot sa katapusan sa pag-antos & stress, sila moadto pinaagi sa kon unsa ang dili patas parehason; adto pinaagi sa unsa ang out-of-tune sa tono.

15) Classical Chinese (Simplified)
15)中国古典(简体)

15中国古典简体
15中国古典简体

1326УРОК161114SUNDAY

免费在线E-НаландаизследванияипрактикаУНИВЕРСИТЕТ
управляванаот

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КурсПрограма1,业力-HIRI经文Съвестта - в古典албанския

Молянаправятправилнияпреводнародниясиезикидругиезицизнаетезатозипревод谷歌 ПрактикаисподелятедастанеSOTTA潘纳т.е. потоквъвеждащияисерадвамедапостигневечноблаженствокатокрайнатацел

HIRI经文Съвестта

  Койвсветаеединчовекограниченотсъвесттакойтосесъбуждазадагласувавотнанедовериекатоглобажребецскамшик Тезизадържаниотсъвесттасаредки - тезикоитоминаватпрезживотавинагисъпричастни Следкатодостигадокраянастраданиеистрестеминаватпрезтовакоетоенеравномерноравномерно; минепрезтовакоетонеенанастройкавунисон

16) Classical Chinese (Traditional)
16)中國古代(傳統)


16中國古代傳統
16中國古代傳統


1326161114SUNDAY

免費在線E-那爛陀的研究與實踐大學
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當然,程序1.業力-HIRI經文良心古典南非荷蘭語
你的母語和其他語言,你知道這個谷歌翻譯渲染正確的翻譯實踐與分享成為SOTTA潘納輸入者,快樂生活達到永恆的幸福為最終目標

HIRI經文良心

 在世界上一個人受制於良心喚醒指責像一個精緻種馬鞭子那些良心約束是罕見的 - 那些通過生活誰去始終銘記在到達的痛苦和壓力結束他們去通過什麼不均勻均勻;辦理哪些調調

17) Klasična Hrvatska
17) KLASIČNA Hrvatska

1326 LEKCIJA 161114SUNDAY

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Tijek programa 1. Kamma-Hiri Sutta: Savjest-u klasičnoj Katalonski
Molimo donijeti ispravan prijevod na svom materinskom jeziku i drugim jezicima znate da ovaj Google prijevod. Praksa i podijeliti postati Sotta Panna tj potok Ulazećeg i biti sretni da postignu vječno blaženstvo, kao konačni cilj.

Hiri Sutta: Savjest

  Tko je u svijetu je čovjek ograničen savjesti, koji budi cenzuri kao fini pastuha na bič? Oni suzdržan po savjesti su rijetki - oni koji idu kroz život uvijek svjesni. Stigavši do kraja patnje i stresa, oni prolaze kroz ono što je neujednačena ravnomjerno; proći kroz ono što je out-of-napjev u skladu.

18) Classical Czech
18) Klasická česká

18) Klasická česká
18) Klasická česká

1326 LEKCE 161114SUNDAY

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běh

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Kurz Program 1. Kamma-Hiri Sutta: Svědomí-in Classical Afrikánština
Prosím, činí správný překlad v mateřském jazyce a dalších jazycích víte, do tohoto překladu Google. Praxe a sdílet, aby se stal Sotta Panna IE, proud enterer a být šťastný dosáhnout věčné blaženosti jako konečnému cíli.

Hiri Sutta: Svědomí

  Kdo na světě je člověk omezen svědomí, který probouzí odsoudit jako jemný hřebec na bič? Ti upoutány svědomí, jsou vzácné - ti, kteří jdou životem vždy na paměti. Po dosažení konce utrpení a stresu, jdou tím, co je nerovnoměrné rovnoměrně; projít, co je out-of-naladit melodii.

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11/14/14
1326 LESSON 151114SATURDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY run by http: sarvajan.ambedkar.org The Pali Canon - Experimental Journey into Tipitaka Memorization and Mnemonics-Omnidirectional 3D Visualization for Analysis of a Large-scale Corpus: The Tripitaka Koreana” Please render correct translation in your mother tongue and other languages you know to this Google translation. Practice and share to become Sotta Panna i.e., stream enterer and be happy to attain Eternal Bliss as Final Goal.
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1326 LESSON 151114SATURDAY

FREE ONLINE E-Nālanda Research and Practice UNIVERSITY
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The
Pali Canon -
Experimental Journey into Tipitaka Memorization and Mnemonics-Omnidirectional 3D Visualization for Analysis of a Large-scale Corpus: The Tripitaka Koreana”

Please
render correct translation in your mother tongue  and other languages
you know to this Google translation. Practice and share to become Sotta
Panna i.e., stream enterer and be happy to attain Eternal Bliss as Final
Goal.




http://www.buddhanet.net/e-learning/history/s_theracanon.htm

Buddhist Studies

The Pali Canon 

The
Pali Canon is the complete scripture collection of the
Theravada school. As such, it is the only set of scriptures
preserved in the language of its composition. It is
called the Tipitaka

or “Three Baskets” because it includes the
Vinaya Pitaka or “Basket of Discipline,”
the Sutta Pitaka or “Basket of Discourses,”
and the Abhidhamma Pitaka or “Basket of
Higher Teachings”.



Chart of Tipitaka http://dhammadharo.wordpress.com/


Memorizing the Tipitaka

Experimental Journey into Tipitaka Memorization and Mnemonics



Tipitakadhara Examination in Burma

Yesterday I found this very interesting website, explaining details about the Tipitakadhara examination in Burma:

http://atbu.org/node/26

Among a list of the curriculum for memorizing the Tipitaka by heart, it says:

An argument may arise that nowadays, with the Buddha’s
words already inscribed on palm-leaf, folding book, stone slab, ink
print, books and even in CDs, the bearing by heart of his words is
unnecessary. The physical inscription and the mental impression at heart are not the same.
The former is useful only in presence of the user for it might vanish
anytime. There is no benefit whatsoever when the physical inscriptions
cannot be obtained at will.

However, impressions retained at heart of the Buddha’s words
benefit one whenever they are recollected, being helpful at any time.
Such a person is able to walk straight on the path of Dhamma, while
being helpful to his surroundings
. Output equals the input concerning the learning process to bring up Tipitakadhara.

When learning by heart the Pâli Texts, one personally “meets” with their possessor the Buddha,
bringing into oneself the infinite Attributes of him. In oneself the
adoration for and conviction in the Buddha grow overwhelmingly, leading
to the missionary inclination by way of prolonging the Buddhist spirit
and teaching the Path. Insight grows in one while learning the Pali
Texts in conjunction with the elaborative Commentaries and
Sub-commentaries. Brimful with the adoration for and appreciation of the
Buddha’s attributes, wisdom and perfections, one is never bound to
deviate from his teachings. With the consciousness at heart about the
benefit to oneself and fellow beings the victorious earner of
“Tipitakadhara, Tipitakakovida” will always be beautifying the world,
carrying the Banner of Victory in Dhamma.

Now, this is a very very tough examination. The attempt is done to
memorize the Tipitaka by heart. As you can imagine, there are not many
who are able to succeed:

In the long (59 years) story of Tipitakadhara Examination the candidates enlisted numbered 7103, the actual participants 5474, partially passed 1662, but only 11 have been awarded the Tipitakadhara Tipiíakakovida title. Among those outstanding theras 4
have passed away. The departed might now have attained the supreme
bliss, the Deathless, or being reborn in the celestial abodes, they
might be discoursing on Buddha Dhamma there. The remaining 3 Tipitakadharas probably will pass the written, interpretative examinations in near future and obtain the Tipiíakakovida,
thus ending their long and arduous journey of sitting for these
examinations. Again, some of the remaining candidates are indeed bearers
of one main division of Pitakas… One-Pitaka-passed candidates now number up to 114, two-Pitaka-passed 13 and 2½-Piíaka-passed 5.

These numbers are still amazing.

Just last week I had an interesting discussion with a young monk from
Sri Lanka who explained the drawback in recording Dhamma talks. He said
his teacher explained that they had seen people being less attentive
and concentrated when Dhamma talks where recorded – it seemed to be
almost an excuse to postpone the training. From there we went to books,
thinking that a book is something like that, postponing you from
memorizing the instructions of the Buddha. “Maybe that is why”,
reflected the young monk, “the Buddha had his monks memorize his
teachings – so that they would practice them more immediate and
directly”.

 



Width vs Depth

Just came across the following passage about the Burmese
Tipitakadhara examination which tests monks for their memorization
abilities:

Thus,
the Tipitakadhara Examination is one of the longest and toughest
examinations in the world. When the first Tipitakadhara Examination was
held, the Venerable Mingun Sayādaw was one of over one hundred monks
invited to observe the proceedings. When the result was a disappointment
with no candidate successful, he resolved to repay the nation’s debt in
search of a hero of the Pariyatti Sāsana. He set about the task
systematically. He took up the Pāli Canon passage by passage, book by
book. He first set out to understand the passage thinking in Myanmar and
in Pāli. He broke the passage into sentences, paragraphs or sections
according to the degree of difficulty. If necessary, he noted the number
of modifications and variations in the selected pieces. He read aloud
each section five times, then closing the book, he repeated what he had
just recited. If he was hesitant or felt he had not mastered the passage
he would open the book and read aloud five more times. If it was
recalled smoothly he would recite it ten times and then pass on to the
next passage. In the evenings when reciting the day’s passages he would
not do it alone but request some other monk to check with the open book.
This ensured that he did not pass over any word, phrase or sentence and
that each declension was correct.

When
two or three books had been mastered he would set aside each evening
two or three periods required for their recall and recitation. The
intention was to go through the finished books simultaneously so that
the mind would be active in all the books at the same time and all
interrelationships would be discerned

I wasn’t sure whether I would continue learning each Dhammapada
chapter individually (like I did with Chapter 13), but I eventually
decided against it. Simultaneously cycling through all chapters and
adding 3 verses at a time forces me to go over the entire Dhammapada all
the time and strengthen the “story” structure of each Dhammapada
chapter.

Right now I am in the second cycle of adding 3 more verses (so 6
total) for each Dhammapada chapter (except chapter 13 which I finished
completely).

The only benefit I can see with taking them one chapter at a time is
that you have more “finished” blocks you can look back on. Still, it
might be disheartening to see how many chapters are still in front of
you, while with my current method I have the “feeling” I already “have”
the Dhammapada memorized – just 3 verses deep, and all I have to do is
add “the few verses missing” (psychologically speaking).

It is very interesting how these verses grow on you. I wonder if and
what impact this memorization process had on the Burmese masters.




26 stories in 26 days

Done. Not with the entire Dhammapada, but the first milestone: to
learn 3 verses of each chapter. That is 26 chapters times 3 = 78
Dhammapada verses (in Pali) in 26 days. Not bad, considering the last
time I memorized something of this size was over 15 years ago.

Today too I would like to share some observations about this whole
process (memorizing Pali). As outlined in my earlier posts, I created
stories (strings of associations) which formed around the meaning of the
Dhammapada verses as well as peg words which help me to identify the
exact verse number and order of verses within chapters.

The following are “my” 26 short stories which evolved through trying
to pull peg words and meaning of the verses into extra-ordinary, funny,
interesting “tales”:

1.) does not have one…(sorry, I am sooo used to the first 3
verses…this will get a story eventually, when it gets more complicated.)
2.) a cow kneeing feeding on a pasture and meditating
3.) observing little mummies walking up a mountain with a volcanic lake
4.) a rower in a river of flowers
5.) a foolish thief stuck on a skyscraper
6.) a wise FBI detective caught in an underground prison
7.) a holy cow driving a bus
8.) a poisonous ivy’s fruits being stolen by Mike Tyson
9.) a deadly bee attacking a hot dog
10.) a sprint over living logs floating on the Danube
11.) diving into the dark ocean where a sunken village crumbles
12.) a small forsaken island with survivors fighting against a flower
13.) a river dam who decides to go on a hike after having a deja vu
14.) a pool of tar with the Buddha reaching out to pull people to the shore
15.) a happy dog whose tail looks like a cigar and who was rescued from lots of angry dogs
16.) a newsboy throwing dishes into people’s (which look like little nuts) drive ways
17.) the same angry bee digging a whole which almost makes a coach, pulled by a baby, break
18.) a dove, pale and yellow, which is close to death and decides to make its PhD but dies in a desert in New Mexico
19.) a very very wise talking bath tub
20.) a money seeking dog on the right path
21.) a net of nerves on which gigantic tarantulas chase Sindbad
22.) a nun giving a massage and a monk wearing the robes like a mask
23.) an elephant in a mensa following a naga serpent and walking over giant mint leaves
24.) emperor Nero travelling through time and hugging a creeper with leaves made of jam jars
25.) a bhikkhu sitting on a board of nails (meditating) while someone tries to disturb him with a lit matches
26.) a seemingly conceited brahmin who tries to cross over a stream quickly but loses against two friends in a moving truck

This will make it hard for anyone to forget. The necessity of having
to find associations between peg words (dove = 18) and the verse number
(animal = 235) and the topic (Mala = taint) and the verse itself (in
this case being close to death) lead to some VERY funny VERY creative
stories.

After about a week I realized that Mr Lorayne was absolutely right in
his book when I emphasized again and again that you have to visually
SEE your association – even if it is just for a brief moment. More than
once I was stuck and not able to repeat a particular line because I had
not created any visual imaging for that particular line. Now I have to
clarify: I did NOT create a visual image for each verse line in every
verse. Some of the verses went into memory like butter, they stuck right
away, they were very very easy to recollect, even after long time, but
others I had a really hard time with. Those which were hard, I realized I
needed to identify the crucial words, the key words, which would help
me pull the remainder of a line or phrase into memory – and then I would
create a picture around those key concepts/words in my mind.

This really helped. One of the problems I saw was that when a line
was very abstract I tried to dismiss it and “hope” that the memory of
the visual for the line before or after would do the trick and help me
later recall that particular verse line. Sometimes that actually does
work in many cases it did not. The solution to this problem was easy: I
had to do the “word substitution” trick and find a similar sounding more
visual idea in another language I was familiar with and turn that into
the theme for the particular verse. To give you an example: In
Dhammapada verse Mummel (335) the first line has the Pali word “jammi”
which I was not used to and which was hard to recall. So I would turn
that into “jam” and imagine Nero (chapter 24 = Tanha, or Craving) as
part monkey (from the first verse in this chapter) who cuddles (German:
mummel) with a creeper on which jars of jam grow (jammi). As you can
see, this visual is LOADED with meaning. Now it is not so much a problem
of not forgetting this weird story – but rather a question of decoding
it properly!

In most cases I tried to transform or direct my association according
to the general idea behind the verse. The verse ideas therefore were
like the script into which I had to creatively force the peg words
through means of associations and substitute words.

One word regarding the amount of repetitions. Overall I maybe
repeated each of these 98 verses 5-10 times. Not at the same time but
within the last 3 weeks. The power of these visual images allows for a
much more relaxed approach to repetition cycles. In fact when learning a
verse one evening sometimes a whole day would pass before I was able to
repeat the same verse again and was always surprised with how less of
an effort it was able to recall the correct verse. At that point it adds
to your confidence and the next repetition can take place after an even
greater interval. It is clear that if you casually bring these stories
to your mind eventually the whole picture/visual gets clearer (that is
something else I found very important to work on: trying to make the
visual story more and more crisp through each repetition) and will
become part of long term memory.

It is a strangely positive feeling to see the mind WANTING to learn
yet another verse after already loading it up with 3 verses within a
short period of time and having almost no difficulty in going up and
down, word by word, over the text thus committed to memory.

Even more important and interesting are of course the results these
verses have on your Dhamma life. I found them to be like a voice of the
Buddha talking to me. For instance the other day I left a place were I
listened to two people talk – in a very unrestrained way – and sometimes
something which is meant in a funny way can hurt other people. Driving
back home the Bhikkhu Vagga verse shot into my memory, all by itself –
“kayena samvaro sadhu, sadhu vacaya samvaro” and I felt a much deeper
appreciation for the meaning and relevance of what these words had to
say. It was also interesting to note once again, as mentioned in the
last post, to see how the stream of sankharas started to change my
perception on certain things trough the re-evaluation in the light of
the Buddha’s words of wisdom. Here another one: yo ce gatha satam bhase,
anatthapadasamhita – eka gathapadam seyyo, yam sutva upasammati – the
word upasammati expresses a beautiful idea: that the ultimate purpose of
words should be the end of words – the silence of the mind! what a
contrast to the gossipy internet-faring mind
;-)

Enough for today. If someone likes to get a detailed explanation of
how the above 26 short stories encode Dhammapada verses I am happy to
share. Don’t worry if all of this makes absolutely no sense to you
;-)




The singing roach

Today marks the end of nearly 2 weeks of memorization efforts with
the Dhammapada using mnemonic principles to speed up the process of
memorization and to make sure that I would not forget what I learned.

After I had finished learning the names of the chapters of the
Dhammapada by heart and after finishing the first verse of each chapter
last week, I had to think how to continue mapping out the Dhammapada
“mentally”.

I decided to continue with the “top down” approach and started
learning two more verses in each chapter. This way, so my reflection, I
would be able to work on all chapters in parallel. This would give me
the feeling that I was quickly progressing on the entire Dhammapada –
rather than feeling “stuck” in the very beginning.

Right at this moment, today, I finished the 2nd and 3rd verse of
chapter 17, Kodha-vagga. That means of chapters 1-17 I now know 3 verses
by heart and of the remaining 9 chapters one verse each.

Over the past few days as this little self-study took on shape, I was
wondering quite often how this engaged activity of learning Pali verses
by heart would affect me and my meditation practice. I was sure it
would, but I was wondering how and if I’d notice it at all.

Then, one day, I suddenly saw at least one side effect: In the
morning I overheard a conversation and later that day my mind came back
to it. While thinking about it a Dhammapada verse manifested itself in
my mind – obviously pulled in through the association of what had been
the subject of my investigation and the meaning which the verse
captured. It was interesting to see, how the observation about something
very mundane turned into a deeper reflection after my mind connected
both the experience with the word of the Buddha. It became clear to me,
that if this would happen more often and quite naturally, the
interpretation of certain experience must change over time. I guess
there is nothing mysterious about this observation, in fact we do that
everyday – however in a more uncontrolled fashion impacted by greed,
hatred and delusion.

To give you a practical example: In a discussion the question came up
how to respond to a person who had gone behind the back of his team
members and broke a promise he had given before. Immediately the
following Dhammapada verse sprang to my mind and was showing a possible
way of action which seemed very enlightened:

Akodhena jine kodham, asadhum sadhuna jine

Jine kaddariyam danena, saccenalikavadinam

Dhp 223

Through non-anger defeat the angry one, through goodness defeat the bad;

Defeat the miser through giving and the liar through speaking the truth.

To show you how the linking of a story continues to work excellent in
my efforts to learn the Dhammapada by heart based on mnemonic
principles, I would like to continue my “picture story” of the Puppha or
Flower chapter (No. 4) in the Dhammapada.

You will probably NOT understand why the following makes such an
amazing difference if you never experienced linking associations
consciously or never employed a peg system to memorize number. Anyhow,
here is the puppha vagga story which helps me remember the 3 beginning
verses (so far) of the puppha vagga:

The puppha vagga is chapter number four in the Dhammapada, because four in the Major System (which unambiguously maps Phonemes against numbers) stands for “Ra”
(a peg word with just one sound in it, namely “r” and thus can only
refer to one number and that is 4) – and in my mind I imagine the
Egyptian sun god Ra to walk through a field of flowers in which only his
head his visible.

Now, out of that first picture I imagine that there is a rower  (verse no. 44) in a boat traveling on that ocean of flowers.

Ko imam pathavim vicessati, yamalokanca imam sadevakam

Ko dhammapadam sudesitam, kusalo pupphamiva pacessati.

In my mind my mental “camera” then moves to the “shore” of this “river of flowers” where I see someone standing on the rail (verse no. 45) who listened to what the guy in the boat just said and replies:

Sekho pathavim imam vicessati, yamalokanca imam sadevakam

Sekho dhammapadam sudesitam, kusalo pupphamiva pacessati.

Finally, my “mental camera” moves back to the person in the boat, but now I see a little roach 
(verse no. 46) standing in front of the boat singing the following
lines (In order to not forget any of the lines of this verse which is a
bit harder for me to remember, I mapped each line of the verse into the
story – sometimes I do that, sometimes I don’t. But so far I found that I
HAVE to do this, if I come across a verse which not readily stays in
memory. It is paramount to not losing the context and flow and having
something to connect my associations):

So the roach starts to sing:

Phenupamam kayam imam viditva

“(Having seen this body as a lump of foam” – at which point the roach points to a lump of foam in the river.

Maricidhammam abhisambudhano

“Having awoken to the fact that (it) is of the nature of a mirage” –
at which point in the song I see the roach flicker as if it itself is
just a mirage

Chetvana marassa papupphakani

“Having broken Maras poisenous arrows” – here I see the roach
fighting arrows off which are shot at him from all sides with his tiny
sword.

Adassanam maccurajassa gaccha

“May walk unseen by the king of death” – and finally the little roach walks over the water and suddenly disappears.

You can understand, that if someone would ask you, “do you know Dhammapada verse 46″ – that it would make you smile ;-) before you even give the answer, which I am sure, would be correct.

And if, for instance, you ask me what the verse 78 in the Dhammapada
would be I first map the number back to a work and arrive at  cave 
and thus immediately know the association of the cave with a person who
is hiding behind paper-boards (Pappe) and someone tells him not to hide
behind the small boards but rather the large ones which triggers my
memory of the following Dhammapada verse:

Na bhaje papake mitte

Na bhaje purisadhame

Bhajetha mitte kalyane

Bhajetha purisuttame

One might think that this is complicated, but in fact, it is an
amazingly simple trick to remember ad-hoc a verse deep in the middle of a
book while at the same time being able to retrieve the verse number
through an unambiguous visual/mental encoding schemata where the picture
of a cave can only stand for the number 78.




First (real) target: The Dhammapada

After the initial testing of Pali, Mnemonics and Harry Lorayne’s
tips I waited one full week to see how long those stories would stay in
my long term memory and how often I would have to recall them in order
to make them easily accessible. Mnemonic techniques were working their
magic and even though my habits from pure rote learning made me “feel”
like I had to recall the learned subject over and over again, I was
always amazed how perfectly the story sat in my memory and how easy it
was to access the lists.

During that week I did some research on my next object for
memorization. First I was undecided between the Parayana vagga of the
Sutta Nipata and the Dhammapada. Obviously the Dhammapada was quite a
big undertaking (423 verses) but of course I had my hopes up that my
teenage memorization of it would help me and make it easier to “refresh”
and then better organize it using the nearly learned tools of
memorization.

The Parayana vagga is another long term friend of mine, a chapter
capturing some of the most in-depth ideas of Buddhist philosophy and
meditation and I had tried earlier, 10 years ago, to learn some of it by
heart, but never made it beyond the 4th or 5th sutta (of 16).

I finally decided to go for the Dhammapada. I was curious to see if
it was true what many memory “acrobats” said that “you never forget you
just can’t find it” and I also decided to test this whole mnemonics
meets Tipitaka idea on an actual book of the Tipitaka. It was curious to
me whether another top to bottom approach would work in first mapping
out the book structure and then filling it with life.

So the first thing I had to do was to learn the 26 books of the
Dhammapada by heart. Now this did not seem to be such a big jump
anymore, based on my previous experience with the books of the Tipitaka,
but I faced one problem, which I had to solve, because it would even
get bigger the further I came: direct access
;-)

Let’s say someone would ask me to chant the 16th chapter of the
Dhammapada…how would I know which one was the 16th? Would I want to
count the chapter names, walking through a simple associated list of
visuals? Or, let’s say I would remember a verse in a given situation,
and wanted to share it with others or just lookup translations myself,
how would I know how to locate that particular passage?

It was clear that my next endeavor needed the application of the
Major system or a similar peg system which I had just started to use
based on Harry Lorayne’s instructions.

So I started to learn the chapter names of the Dhammapada by heart
identifying each chapter (for instance toes (10) with Danda and nail(25)
with Bhikkhu) when I realized that the number pegs were going to be
needed in many other books/contexts (if I were to continue this project
of mine) and so I needed something else to make these pegs and their
names relate to the Dhammapada. For that purpose (quite naturally) I
lined up the chapter names on a hiking path which I knew very well and
added a touch of  the loci system to make these particular items belong
to the visual representation of the Dhammapada which I was about to fill
with details.

Following the top-bottom approach I started with the first verse in
each of the 26 chapters. My encoding seemed to be a challenging task:

  • At the point in the path where I would identify the chapter of the Dhammapada with a peg and an association
  • I took a sideturn and imagined the peg for the verse-number becoming
    part of the overall chapter heading and turning into the first eposide
    of the initial verse in each chapter.

Let me give you an example at this point to make it sound less theoretical:

The number 4 in the Major system is represented by the letter “r” (think: four). My peg for this letter is the word “Ra” – and I visualize the Egyptian sun god.

Now the fourth chapter in the Dhammapada is the “puppha” or flower chapter (my luck, I don’t have to look this up anymore ;-)

So in my mind I visualized the Egyptian sun god walking through a
field of flowers, where only his head sticks out of this ocean of
flowers.

The verse number of the initial verse in this “Flower chapter” is 44.
A 44 is represented by the letters (rr) and the peg word according to
Lorayne’s list in his “The Memory Book” is “rower” (r-owe-r). You need
to really understand the idea behind the Major System in order to
realize why that is such a cool system and makes it extremely easy to
remember numbers.

What I had to do next was to somehow visualize a “rower” and
“flowers”. This I did, in that I “saw” the rower in his boat row on top
of the ocean of flowers as if he was on water.

Now came the final and tricky part. The four line verse itself. The verse goes like this:

“Ko imam pathavim vicessati, yamalokam imam sadevakam. Ko dhammapadam sudesitam, kusalo pupphamiva pacessati?”

As you may have guessed, this too came from memory. What was to be
done? I imagined how the rower would look left and right towards the
“banks”  of the flower-river wondering about the meaning of the verse.
Here at this point I saw how it helped that I had learned the verses 15
years ago – it was very easy to memorize them, they felt extremely
familiar. The most important fact was that I needed triggers to find the
key words to the verses encoded in my story – something which I
initially did not realize as much as later on.

Within 3 hours I was able to fill the grid of 23 beginning verses of
each chapter (out of 26 chapters) and finished that day with amazed at
how interesting it was to learn the Dhammapada this way. It seemed
almost effortlessly compared to the pains of rote memorization and I
caught myself wondering quite often that it was impossible to still
remember so many verses after just “loading them up” in such a short
time, but still, the little stories which kept the verses tight closely
to the topic of the chapter and tagged by the verse number pegs brought
back all of them. The next day I finished the full list of 26 verses –
the first one of each chapter – and I knew for the next weekend I was
ready to try something more challenging.




Dealing with the length of the Smaller Collection

Fired up by the ability to recall the list of the seven Abhidhamma
books backwards and forwards using the little mnemonic pocket trick of
creating a linked association list, I decided to devote my intention
that same evening towards the last challenge (or so I thought) –
memorizing all the books in the Khuddaka Nikaya (Smaller Collection of
the Sutta Pitaka) and memorize them in order.

For I could (with enough time) probably had listed most of the books
in the Khuddaka Nikaya (as the Sutta Pitaka was always my main area of
interest) it still was intriguing to see if I was able to build an
extended list of strange Pali names into an unforgettable association.
You might guess the answer – of course it is. Here is what I came up
with:

It all starts out with a small (Khuddaka, for Khuddakapatha the first book) really microscopic book which I can identify as a Dhammapada using a magnifier. That Dhammapada has a mouth and can talk and it shouts (Udana, actually means proclaim): “This is what the Buddha has said (Iti vutta, for Itivuttaka)” and it points to the Sutta-Nipata. Right at that moment, flying (Vimanavatthu) on two open books arrive hungry ghosts (Petavatthu). In the distance encircling me I see a semi circle of the most noble Arahants sitting and chanting (Thera- and Therigatha) while behind them in space (and time) even less known Theras and Theris (Thera/Theri-Apadana) are sitting. I try to look even further back in time and see the former Buddhas (Buddhavamsa) and their examplary behavior (Cariyapitaka) and further down the timeline I see the Jatakas.
Then, the “mental camera” returns to the topic of the Sutta-Nipata
which was just “proclaimed” by the tiny Dhammapada and I see two
elephants, a large and a baby one (Mahaniddesa and Culaniddesa) carrying the meaning (niddesa) of the Suttanipata side by side towards a crossroads (Patisambhiddamagga). There they are being led (Nettipakarana) by a little walking basket (Petakopadesa) towards the goal of their journey, the Milindapanha).

You can imagine that the above story lives from the fact that Pali
words and meaning do make sense to me and so become natural part of the
story telling or settings. However, later I found that it helped
tremendously when I was able to find a substitute word (similar
sounding) to the Pali and capture the substitutes meaning making it part
of the (Pali) story I try to remember. More on that next.




Linking the Abhidhamma

So I looked at the books in the Abhidhamma and thought – wow, how
can I possibly create a story out of these names. I knew that if I was
going to use more mnemonics for a larger part of my efforts in
memorizing parts of the Tipitaka, that this would be the first real
world test: Can these mnemonic tools actually work on something like a
“foreign language” (my efforts where directed in learning the Tipitaka
in Pali) and secondly on something so different than from what the
mnemonic tools seemed to be used for.

Here is the list and it took me about 20 minutes this time to come up with a story:

  • Dhammasangani,
  • Vibhanga,
  • Dhatukatha,
  • Puggalapannyatti,
  • Kathavatthu,
  • Yamaka,
  • Patthana.

I am pretty sure you know by now that these 7 names came from my
memory. I did not have to look them up. They are burned into my head –
all just because of the silly story I connected them with and as long as
I don’t forget that story, I won’t forget those seven names. Here is
the story (and if, for whatever exciting reason, you ever want to learn
them by heart, you probably have to come up with your own story, which
might come more natural to you).

So what I imagined was several books with heads, arms and heads,
sitting around a table playing cards. Now “sangani” in Pali can mean
“count together” and I imagined that one of these venerable card-playing
Abhidhamma books was “counting the Dhamma coins” together, amassing
them in one big heap in the middle of the table. Then another talking
book, the Vibhanga started dividing (vibhanga in Pali) the heap of money
into three equal amounts. Suddenly the Dhatukatha book, one of the
players shouted “let’s do something (here I use German where “Da-tu”
reminded me of “there do” something) with the money. So the books hand
the money over to one of the players who is also a book but has dozens
of heads sticking out of it. That is the puggala-pannyatti (puggala
means person and I think of all the persons that book represents with
its multiple heads). The puggala-pannyatti takes the Dhamma chips and
starts walking towards the Kathavatthu with whom it wants to start a
conversation (katha in Pali) what to best do with the money when all of a
sudden the God of shadows (Yama) shows up hovering about him and
scolding him about playing cards. Yama (reminds me of the Yamaka) points
to the ground and the poor Puggala-Pannyatti realizes that it only
stands (Patthana) on a small remaining piece of rock while the earth
around it is crumbling and falling into Lava – it does not look good for
the gamblers…
:-)

This story fulfilled several mnemonic criteria which helped me make
it unforgettable: I use unlikely events, unlikely weird objects and
strange situations but still manage to weave them into a story. If you
think that there is too much pathos and too many cartoonish elements in
it – you are right. That is exactly what makes it work. At that point I
discovered another interesting fact: It was actually quite easy to come
up with weird associations because I was able to use multiple languages
and Western-Eastern (sometimes contradicting) symbols and tie them into a
story. That weird combination challenged my visualization and interest
and made it even more likely to remember the list.




Enter the Structure

Eventually it dawned on me that what I needed to do first was to
get a proper structure of the terrain into my mind. Something like a
map, a “mind-map” of the Tipitaka. The idea was not to start in the
first book, first sentence (like a bottom up approach) but to start out
with the structure of the Tipitaka, the sceleton. Then, from that point
onwards I would “flesh out” the different books, chapters,
verses/passages I would want to keep in memory and build a “tree of
knowledge”.

So one weekend I decided to start very simple and just learn the book names of the Tipitaka by heart.

Now, a short glance at any content listing of the Tipitaka will tell
you that this is not a too hard thing todo, especially if you just read
“The Memory Book” and had lots  of training in linking items.

Now the linking of items works in such a way that you try to connect
the things you want to learn (in this case “names of books”) and weave
them into funny mental stories. Now these stories will be different for
each person as things which help me remember for instance the
“Parajikavagga” of the Vinaya will mean nothing to you. Still, let me
show you how I started and you will get the idea:

The books of the Vinaya are:

Parajikavagga, Pacittiyavagga, Mahavagga, Culavagga, Parivara.

One might say, this is such an easy list, I don’t need any fancy
technique to learn them. That is true. For this list, but then again,
how can you make sure that in 40 years from now your chances of
remembering this list are as high as possible? The trick that Mnemonics
teaches you let me to create a funny little story in my mind – and the
importing thing is to really really visualize each item (even if just
for a second) in such a way that they remind you of the item.

So I started with “Parajika” and turned that (after 10 minutes of
thinking what this could be pictured as) into an “Indian king who sat on
a throne always saying pa-pa-pa” (stuttering raja) – which of course
reminds me then of “Pa-raj-(ika)”. Suddenly a “pa-cheetah” (Pacittiya)
jumps from behind a curtain towards the king. The king sees the cheetah
and jumps out of a window where he lands on a huge elephant (maha,
meaning big in Pali) floating in the air next to a liliput elephant
(cula). Both of them are surrounded (encircled) by a band of golden
light (pari-vara, can mean circumference).

And that’s it. It’s a silly funny little story but captures all the 5 books for the Vinaya (for me).

Then I thought. Well, that was easy, I can sure do the same with the
Abhidhamma. Even though I had a pretty good knowledge of the makeup of
the Sutta and roughly of the Vinaya I always struggled with the
Abhidhamma books. This was going to be the first real challenge.





How the journey began

Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso

Majjhima Nikaya

satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca
kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti. Yathā
yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena
paresaṃ deseti tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti
dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino
pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati.
Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati. Idaṃ,
bhikkhave, dutiyaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino
pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā
āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ
anupāpuṇāti.

Anguttara Nikaya

You are absentminded when your mind is absent; when you perform
actions unconsciously, without thinking…we see with our eyes, but we
observe with our minds. If your mind is “absent” when performing an
action, there can be no observation; more important, there can be no
Original Awareness…The solution to the problem of absentmindedness is
both simple and obvious: All you have to do is to be sure to think of
what you are doing during the moment in which you are doing it…There’s
only one way, and that is by using association. Since association forces
Original Awareness-and since being Originally Aware is the same as
having something register in your mind in the first place, at the moment
it occurs-then forming an instant association must solve the problem of
absentmindedness.

“The Memory Book”

Chances are that if you are an ardent reader of the Sutta Pitaka the
thought of learning the word of the Buddha by heart comes  quite
natural. For centuries Buddhist lay people and monks transferred the
knowledge and word of the Awakened One and his teaching through space
and time by no other means than their memory.

The other day I was listening to a series of Dhamma talks, at a
retreat event, and this very inspiring young bhikkhu, whose modesty
prevents me from even mentioning is name, mentioned the following idea a
couple of times: “What are we, if not a collection of our memories.”
(He did not mean this in the more philosophical sense, but rather
worldly context) and he finished “how much would our lives change, if
our perceptions, triggered by memories of the words of the Awakened One
change, would be different ones…filled with more enlightened thoughts”.
This particular monk’s tradition put a lot of effort in making
contemplation on the word of the Buddha a subject for their meditation
and made me look back at my beginning years as a Buddhist.

For when I was a young teenager, first getting in touch with the
magic word of the Buddha, I was so fascinated by it (including the
stories of those Arahants who all did know the Dhamma by heart – not
just in realization but also verbatim from the lips of the Buddha) that I
undertook the strange project to memorize the Dhammapada by heart. I
was 16 when I started, with nothing more equipped than Ven.
Nyanatiloka’s translation and my simple rote memorization efforts.

In fact it was Kurt Schmidt’s Pali primer, who first got me into
learning Pali by heart. In his small booklet,which was my first
introduction to Pali, right from the start, he encourages the student to
consolidate his miniscule Pali knowledge in each chapter by memorizing a
few stanzas. From there I went on learning the 3 famous suttas, many
months later and under lots of effort, because they simply were chanted
worldwide in all Theravada circles and I thought it would be “nice” to
know at least those texts by heart – if the monk was able to chant them
by heart, why not me?

And then, a year later, it was the Dhammapada which I entered into.
It was a slow, ardous task. Every morning, I would learn a verse, repeat
it. Look it up. Repeat it, look it up, repeat it, look it up – over and
over again. Probably for half an hour before going to school. Then the
next day, I would check if I still remembered the last one, and if,
would move to the next. At the end repeating both… When I felt that a
verse was stuck in memory, I skipped repeating it.

That way, in the most ordinary and innocent school-poem-memorization
way, I proceeded over the length of 1.5 years and made it up to the 23rd
(of 26 chapters). But even then wholes had formed in my memory of the
Dhammapada and it seemed like sisyphos work to be able to keep all of it
accessible and alive.

This was years before the internet become mainstream, and so Tony
Buzan – memorization tricks and mnemonics were unknown unknowns to me.
(I think, when it came to memorizing, it did not even occur to me that
there might be better ways of doing it than, well, memorizing).

This was over 15 years ago.

When the monk’s Dhamma talk inspired me to look back into the
possible benefits of learning some of the teachings of the Buddha
verbatim I thought of it as an interesting self-experiment. It was
intriguing to find out how the exercise of learning and carrying the
Buddha’s word as an act of meditative attention would benefit me. But I
knew – this time – I was going to go about it in a more scientific
manner.

During the years I had read some of Tony Buzan’s books and at
University got familiar with the various systems of association, link
building etc. But for whatever reason, it never really hit me and became
part of my habits. Something which I regretted – very much like the
fact that of the Dhammapada memorization efforts only 2-4 verses were
left in my memory. Or so I thought.

The first thing an internet user in the year 2011 does if he wants to
venture into a new area of learning is of course to google the subject
untiringly. That’s what I did. For about a week I was skimming online
websites about Tony Buzan (that’s where I started out) and various
systems for memorization – I knew their theory, but they did not mean
anything to me at that time other than academic theories – only used by
weird people in weird public memorization appearances.

Then I came across Josh Foers book “Moonwalking with Einstein”. I
knew it was not a book on the art of mnemonics, which I was actually
looking for, as I still had no clue has how to connect mnemonics of the
21st century with the task of memorizing the Tipitaka – but that was
actually what I intended to do – or at least attempt.

Josh’s book was a great motivational source. In a very accessible way
he showcases his own personal journey into mnemonic techniques and
during the process describes the subcultur of mnemonics as a sport of
competition. Among the many interesting people and experiences he
relates there was the one I kept coming back: A Chinese Dr who had
memorized the entire Oxford English dictionary, some 50,000 words. In an
online video on youtube he explains how he did it. And that really
helped me in my pursuit of finding a way to “handle” the Tipitaka or, on
a smaller scale, at least the memorization of a page, a chapter or a
book in verbatim.

Because, the unfortunate fact remained that even while I was
devouring Josh’s book, the online google search for learning books
verbatim where very limited. In fact most resources deal with the Quran,
which is learnt just by rote repetition and a few Christian pages which
don’t do much differently – sometimes provide an additional repetition
plan a la flashcards.

But I was looking for something else.

It dawned on me, that the first thing I had to do, was to update my
knowledge on the basic memorization techniques as described by Josh and
as I had studied long time ago from Buzan, but which were long forgotten
– well, I knew them, but then again, I wanted some kind of proper
guidance in refreshing my knowledge about them.

So I went to Amazon and looked at the reviews and ordered the book
“The memory book” from Harry Lorayne and Jerry Lucas. Now, this book
looked very old (in fact it was from the 80s) but the cover mentioned
that over 2 Mio copies were in print (in the newest edition). I can
believe that now. There is something about it which taught me more on
memorization than all the Tony Buzan books together which I ever read –
and that might not actually be Buzan’s fault but my own inadequacy in
“getting it” in those days or from him.

After the first few chapters in which Harry Lorayne explains the
basic principles of making things memorable and linking items together I
was astonished (once again) how good this mnemonic stuff worked and
disappointed at myself not having found this the day I was born.

Still 2 weeks passed, while I was studying “The memory book” while I
was thinking and thinking how to best apply such a system to the
verbatim memorization of longer passages, especially with the intention
to recall them at will. More in my next post.



http://www.academia.edu/7535775/Omnidirectional_3D_Visualization_for_Analysis_of_a_Large-scale_Corpus_The_Tripitaka_Koreana_



Omnidirectional 3D Visualization for Analysis of a Large-scale Corpus: The Tripitaka Koreana”

Omnidirectional 3D Visualization for the Analysis of Large-scale Textual Corpora: Tripitaka Koreana

Dr
Sarah Kenderdine ALiVE, City University Hong Kong SAR, China
skenderd@cityu.edu.hk Prof Lew Lancaster ECAI, Berkeley University San
Francisco  buddhst@berkeley.edu Howie Lan ECAI, Berkeley University San
Francisco howielan@ socrates.berkeley.edu Tobias Gremmler City
University Hong Kong SAR, China gremmler@ syncon-d.com

 Abstract
 —
 
This
paper presents the research and development of a new omnispatial
visualization framework for the collaborative interrogation of the
world’s largest textual canon, using the worlds’ first panoramic
stereoscopic visualization environment - the Advanced Visualization and
Interaction Environment (AVIE). The work is being undertaken at a new
research facility, The Applied Laboratory for Interactive Visualization
and Embodiment (ALiVE), City University of Hong Kong. The dataset used
is the Chinese Buddhist Canon, Koryo version (Tripitaka Koreana) in
classical Chinese, the largest single corpus with 52 million glyphs
carved on 83,000 printing blocks in 13th century Korea. The digitized
version of this Canon (a project led by Berkeley University) contains
metadata that links to geospatial positions, contextual images of
locations referenced in the text, and to the original rubbings of the
wooden blocks. Each character has been abstracted to a ‘blue dot’ to
enable rapid search and pattern visualization. Omnispatial refers to the
ability to distribute this data in 360-degrees around the user where
the virtually presented visual space is in three dimensions (3D). The
project’s omnidirectional interactive techniques for corpora
representation and interrogation offer a unique framework for enhanced
cognition and perception in the analysis of this dataset.
 Keywords-digital humanities; immersive visualization; visual analytics; computational linguistics

I.
 
INTRODUCTION

 Research
into new modalities of visualizing data is essential for a world
producing and consuming digital data (which is predominantly textual
data) at unprecedented scales [22, 37]. Computational linguistics is
providing many of the analytics tools required for the mining of digital
texts (e.g. [43, 44]). The first international workshop for intelligent
interface to text visualization recently took place in Hong Kong, 2010
[32]
.
In the last five years, the visual analytics field has
grown exponentially and its core challenges for the upcoming five years
are clearly articulated [20, 40, 45]. It has been recognized that
existing techniques for interaction design in visual analytics rely upon
visual metaphors developed more than a decade ago [24] such as dynamic
graphs, charts, maps, and plots. Moreover, interactive, immersive and
collaborative techniques to explore large-scale datasets lack adequate
experimental development essential to the construction of knowledge in
analytic discourse [40]. Recent visualization research is constrained to
2D desktop screens and the ensuing interactions of “clicking”,
“dragging” and “rotating” [32, 43]. Furthermore, the number of pixels
available to the user is a critical limiting factor in the human
cognition of data visualizations [22], resulting in the recent
development of gigapixel displays (e.g. Powerwall, StarCave, see [7]).
 
The project described in this paper,

 Blue Dots AVIE

,
exploits the opportunities offered by immersive 3D techniques to
enhance collaborative cognitive exploration and interrogation of high
dimensional datasets within the domain of the digital humanities [18].
The research takes core challenges of visualizing this large-scale
humanities data inside a unique 360-degree 3D interactive virtual
environment - AVIE [1] to provide powerful modalities for an omnispatial
exploration responding to the need for embodied interaction,
knowledge-based interfaces, collaboration, cognition and perception
[40]. The research is taking place at a new facility, Applied Laboratory
for Interactive Visualization and Embodiment (ALiVE) located at the
Hong Kong Science Park [4].
 
A.
 
Visual analytics

This
research project responds to core challenges and  potentials identified
in Visual Analytics [24, 48]. Visual analytics is a rapidly expanding
field applied to business intelligence, market analysis, strategic
controlling, security and risk management, health care and
biotechnology, automotive industry, environmental and climate research,
as well as other disciplines of natural, social, and economic sciences
(see [9, 11, 24, 48]). Websites such asVisual Complexity [70],
and Flowing Data [12], and mainstream  projects such as Many Eyes [36],
GapMinder [13] and, Wordle [50] attest to the increasing interest in
information visualization by multiple disciplines.
 
 B.
 
Corpora visualization

Most
previous work in text visualization focused on one of two areas,
visualizing repetitions, and visualizing collocations. The former shows
how frequently, and where,  particular words are repeated, and the
latter describes the characteristics of the linguistic “neighborhood” in
which these words occur. Word clouds are a popular visualization
technique whereby words are shown in font sizes corresponding to their
frequencies in the document. It can also show changes in frequencies of
words through time [17] and in different organizations [6], and emotions
in different geographical locations [15].
 
The significance of a
word also lies in the locations at which it occurs. Tools such
asTextArc [39], Blue Dots [28 - 31] and Arc Diagrams [48] visualize
these “word clusters” but are constrained by the small window size of a
desktop monitor. In a concordance or “keyword-in-context” search, the
user supplies one or more query words, and the search engine returns a
list of sentence segments in which those words occur. IBM’s Many Eyes
displays the context with suffix trees, thereby visualizing the most
frequent n-grams following a particular word [49]. In the digital
humanities, words and text strings is the typical mode of representation
of mass corpora. However new modes of lexical visualization are
emerging such as Visnomad [46], a dynamic visualization tool for
comparing one text with another, and the Visualization of the Bible
 (Figure 2) by Chris Harrison where each of the 63,779 cross references
found in the Bible are depicted by a single arc whose color corresponds
to the distance between the two chapters [16].

Figure 1. Visualizing the Bible, Chris Harrison ().

C.
 
Gesture
based computing The future for Visual Analytics is closely related to
HCI and its development is related to gesture based computing for data
retrieval [21]. Microsoft’s  Project Natal  [42] and Pranav Mistry (MIT)
Six Sense
 [41] are examples of increasing use of intuitive devices that promote kinesthetic embodied relationships with data.
 
D.
 
 High
definition immersive visualization Visualization systems for
large-scale data sets are increasingly focused on effectively
representing their many levels of complexity. This includes gigapixel
tiled displays such as HIPerSpace
 at Calit2 [19]

(Figure 1)

and,
next generation immersive virtual reality systems such as StarCAVE  (UC
San Diego) [7] and Allosphere (UC Santa Barabara) [2]. In the
humanities, Cultural Analytics uses computer-based techniques for
quantitative analysis and interactive visualization employed in
sciences, to analyze massive multi-modal cultural data sets on
gigapixels screens [35].

Figure 2. Using a unique 287 megapixel HIPerSpace at Calit2 (San Diego) for Manga research.

 E.
 
 Advanced Visualization and Interaction Environment

The
Advanced Visualization and Interaction Environment (AVIE [1]) is the
UNSW iCinema Research Centre’s landmark 360-degree stereoscopic
interactive visualization environment spaces. [38] An updated
active-stereo projection system together with camera tracking is
installed at ALiVE and forms part of the core infrastructure for the
Lab. The base configuration is a cylindrical projection screen 4 meters
high and 10 meters in diameter, a 12-channel stereoscopic projection
system and a 14.2 surround sound audio system

(Figure 3).

AVIE’s
immersive mixed reality capability articulates an embodied interactive
relationship  between the viewers and the projected information spaces.
This system is used for the corpora visualization being undertaken at
ALiVE. In 2010, the social network visualizations of the Gaoseng Zhuan
Corpus (biographies) [8] were integrated into the AVIE system as a
prototype [26]. On the web, the social networks are displayed as spring
loaded nodal points (JavaScript applet; Figure 4). However for immersive
architectures such as AVIE, there is no intuitive way to visualizing
such social network as a 2D relationship graph in the virtual 3D space
provided by the architecture itself. Therefore this project proposed an
effective mapping that  projects the 2D relationship graph in to 3D
virtual space and  provide an immersive visualization and interaction
system


 
for intuitive visualizing and exploring of
social network using the immersive architecture AVIE. The basic concept
is to map the center of the graph (the user) to the center of the
virtual 3D world and project the graph horizontally on the ground of the
virtual space. This mapping provides an immersive visualization such
that the more related nodes will  be closer to the center of the virtual
world (where the user is standing and operating) Figure 5.
Figure 3.
Advanced Visualization and Interaction Environment. Image © ALiVE,
CityU Figure 4. Social Networks of Eminent Buddhists JavaScript applet ©
Digital Archives, Dharma Drum Buddhist College. Figure 5. Social
Networks of Eminent Buddhists, nodal networks distributed in 360-degrees
AVIE © ALiVE, CityU.

II.
 
THE BLUE DOTS

 Blue Dots
AVIE builds upon the Blue Dots visualization metaphor developed for the
interrogation of the Buddhist Canon in which each character is
represented as a blue dot [28 - 31]. This version of the Buddhist Cannon
is inscribed as UNESCO World Heritage enshrined in Haeinsa, Korea. The
166,000 pages of rubbings from the wooden printing  blocks constitute
the oldest complete set of the corpus in  print format (Figures 6 &
7). Divided into 1,514 individual texts the version has a complexity
that is challenging since the texts represent translations from Indic
languages into Chinese over a 1000-year period (2nd-11th centuries).
This is the world’s largest single corpus containing over 50 million
glyphs and it was digitized and encoded by Prof Lew Lancaster and his
team in a project that started in the 70s.

 A.
 
Summary of content

 
1.504 texts

 
160.465 pages

 
52.000.000 glyphs

 
1 text includes 107 pages (34674 glyphs)

 
1 page includes 324 glyphs arranged in 23 rows and 14 columns
 B.
 
Contextual information

 
1.504 colophons with titles, translators, dates,  places, and other information.

 
202 people names (translators, authors, compilers)

 
98 monastery names


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http://www.museumsandtheweb.com/mw2011/papers/cultural_data_sculpting_omni_spatial_visualiza.html

Museums and the Web 2011: the international conference for culture and heritage on-line


Cultural Data Sculpting: Omni-spatial Visualization for Large Scale Heterogeneous Datasets

Sarah Kenderdine, Applied Laboratory of Interactive
Visualization and Embodiment, CityU Hong Kong, Special Projects, Museum
Victoria, Australia; and Tim Hart, Information, Multimedia and
Technology, Museum Victoria, Australia

Abstract

The rapid growth in participant culture
(embodied by Web 2.0) has seen creative production overtake data access
as the primary motive for interaction with museum databases and online
collections. The meaning of diverse bodies of data is increasingly
expressed through the user’s creative exploration and re-application of
data, rather than through the simple access to information, and presents
the museum with theoretical, experimental and technological challenges.
In addition, the opportunities offered by interactive 3D technologies
in combination with visual analytics for enhanced cognitive exploration
and interrogation of rich multimedia data still need to be realized
within the domain of the digital humanities.

This paper presents four research projects currently underway to develop new omni-spatial visualization strategies.

Keywords: 3D, immersive, information visualization, interactive narrative, museum collection, archaeology, corpora,

1. Introduction

This paper presents four research projects currently underway to
develop new omni-spatial visualization strategies for the collaborative
interrogation of large-scale heterogeneous cultural datasets using the
worlds’ first 360-degree stereoscopic visualization environment
(Advanced Visualization and Interaction Environment – AVIE). The AVIE
system enables visualization modalities through full body immersion,
stereoscopy, spatialized sound and camera-based tracking. The research
integrates groundbreaking work by a renowned group of international
investigators in virtual environment design, immersive interactivity,
information visualization, museology, visual analytics and computational
linguistics. The work is being implemented at the newly established
world-leading research facility, City University’s Applied Laboratory
for Interactive Visualization and Embodiment – ALIVE) in association
with partners Museum Victoria (Melbourne), iCinema Centre, UNSW
(Sydney), ZKM Centre for Art and Media (Karlsruhe), UC Berkeley (USA),
UC Merced (USA) and the Dharma Drum Buddhist College (Taiwan). The
applications are intended for museum visitors and for humanities
researchers. They are: 1) Data Sculpture Museum; 2) Rhizome of the Western Han; 3) Blue Dots (Tripitaka Koreana) and, 4) the Social Networks of Eminent Buddhists
(Biographies from Gaoseng Zhuan). The research establishes new
paradigms for interaction with future web-based content as situated
embodied experiences.

The rapid growth in participant culture embodied by Web2.0 has seen
creative production overtake basic access as the primary motive for
interaction with databases, archives and search engines (Manovich 2008).
The meaning of diverse bodies of data is increasingly expressed through
the user’s intuitive exploration and re-application of that data,
rather than simply access to information (NSF 2007). This demand for
creative engagement poses significant experimental and theoretical
challenges for the memory institutions and the storehouse of cultural
archives (Del Favero et al. 2009). The structural model that has emerged
from the Internet exemplifies a database paradigm where accessibility
and engagement is constrained to point and click techniques where each
link is the node of interactivity. Indeed, the possibility of more
expressive potentials for interactivity and alternative modalities for
exploring and representing data has been passed by, largely ignored
(Kenderdine 2010). In considering alternatives, this paper explores
situated experiments emerging from the expanded cinematic that
articulate for cultural archives a reformulation of database
interaction, narrative recombination and analytic visualization.

The challenges of what can be described as cultural data sculpting
following from Zhao & Van Moere’s ‘data sculpting’ (2008) are
currently being explored at a new research facility, the Applied
Laboratory of Interactive Visualization and Embodiment (ALiVE),
co-directed by Dr. Sarah Kenderdine and Prof. Jeffrey Shaw (http://www.cityu.edu.hk/alive).
It has been established under the auspices of CityU Hong Kong and is
located at the Hong Kong Science Park (http://www.hkstp.org). ALiVE
builds on creative innovations that have been made over the last ten
years at the UNSW iCinema Research Centre, at the ZKM Centre for Art and
Media, and at Museum Victoria. ALiVE has a transdisciplinary research
strategy. Core themes include aesthetics of interactive narrative;
kinaesthetic and enactive dimensions of tangible and intangible cultural
heritage; visual analytics for mass heterogeneous datasets; and
immersive multi-player exertion-based gaming. Embedded in the title of
ALiVE are the physicality of data and the importance of sensory and
phenomenological engagement in an irreducible ensemble with the world.

Laboratories such as ALiVE can act as nodes of the cultural imaginary
of our time. Throughout the arts and sciences, new media technologies
are allowing practitioners the opportunity for cultural innovation and
knowledge transformation. As media archaeologist Siegfried Zielinski
says, the challenge for contemporary practitioners engaged with these
technologies is not to produce “more cleverly packaged information of
what we know already, what fills us with ennui, or tries to harmonize
what is not yet harmonious” (Zielinski 2006, p.280). Instead, Zielinski
celebrates those who, inside the laboratories of current media praxis,
“understand the invitation to experiment and to continue working on the
impossibility of the perfect interface” (Zielinski 2006, p.259). To
research the ‘perfect interface’ is to work across heterogeneity and to
encourage “dramaturgies of difference” (Zielinski 2006, p.259).
Zielinski also calls for ruptures in the bureaucratization of the
creative and cultural industries of which museums are key stakeholders.

At the intersections of culture and new technologies, Zielinski
observes that the media interface is both: “…poetry and techne capable
of rendering accessible expressions of being in the world, oscillating
between formalization and computation, and intuition and imagination”
(Zielinski 2006, p.277). And as philosopher Gaston Bachelard describes
in L’Invitation au Voyage, imagination is not simply about the forming of images; rather:

… the faculty of deforming the images, of freeing ourselves from the immediate images; it is especially the faculty of changing images. If there is not a changing of images, an unexpected union of images, there is no imagination, no imaginative action. If a present image does not recall an absent
one, if an occasional image does not give rise to a swarm of deviant
images, to an explosion of images, there is no imagination… The
fundamental work corresponding to imagination is not image but the imaginary. The value of an image is measured by the extent of its imaginary radiance or luminance. (Bachelard 1971/1988, p.19)

This paper documents the challenge of designing forms of new cultural
expression in the cultural imaginary using databases of cultural
materials. It also investigates new forms of scholarly access to
large-scale heterogeneous data. It describes this research as it has
been realized in the world’s first 360-degree interactive stereographic
interface, the Applied Visualization Interaction Environment (AVIE). The
four experimental projects included in this paper draw upon disciplines
such as multimedia analysis, visual analytics, interaction design,
embodied cognition, stereographics and immersive display systems,
computer graphics, semantics and intelligent search and, computational
linguistics. The research also investigates media histories,
recombinatory narrative, new media aesthetics, socialization and
presence in situated virtual environments, and the potential for a
psycho geography of data terrains. The datasets used in these four works
are:

1. Data Sculpture Museum: over 100,000 multimedia rich
heterogeneous museological collections covering arts and sciences
derived from the collections of Museum Victoria, Melbourne and ZKM
Centre for Art and Media, Karlsruhe. For general public use in a museum
contexts.

2. Rhizome of the Western Han: laser-scan archaeological
datasets from two tombs and archaeological collections of the Western
Han, Xian, China culminating in a metabrowser and interpretive cybermap.
For general public use in a museum contexts.

3. Blue Dots: Chinese Buddhist Canon, Koryo version
(Tripitaka Koreana) in classical Chinese, the largest single corpus with
52 million glyphs carved on 83,000 printing blocks in 13th century
Korea. The digitized Canon contains metadata that link to geospatial
positions, to contextual images of locations referenced in the text, and
to the original rubbings of the wooden blocks. Each character has been
abstracted to a ‘blue dot’ to enable rapid search and pattern
visualization. For scholarly use and interrogation.

4. Social Networks of Eminent Chinese Buddhists: in which the visualization is based on the Gaoseng zhuang corpus. For scholarly use and interrogation.

To contextualize these projects, this paper begins by briefly
introducing the rationale for the use of large-scale immersive display
systems for data visualization, together with a description of the AVIE
display system. Several related research demonstrators are described as
background for the aforementioned projects currently underway at ALiVE.
The paper also includes brief accounts of multimedia analysis, visual
analytics and text visualization as emerging and fast developing fields
applied to large-scale datasets and heterogeneous media formats, as
techniques applicable to cultural datasets.

2. Culture@Large

Advanced Visualization and Interaction Environment

Applied Visualization Interaction Environment (AVIE) is the UNSW
iCinema Research Centre’s landmark 360-degree stereoscopic interactive
visualization environment. The base configuration is a cylindrical
projection screen 4 meters high and 10 meters in diameter, a 12-channel
stereoscopic projection system and a 14.2 surround sound audio system.
AVIE’s immersive mixed reality capability articulates an embodied
interactive relationship between the viewers and the projected
information spaces (Figure 1). It uses active stereo projection solution
and camera tracking. (For a full technical description, see McGinity et
al. 2007).

Fig 1: Advanced Visualization and Interaction Environment (AVIE) © UNSW iCinema Research Centre. Image: ALiVE 2010Fig 1: Advanced Visualization and Interaction Environment (AVIE) © UNSW iCinema Research Centre. Image: ALiVE 2010

Embodied Experiences

The research projects under discussion in this paper are predicated
on the future use of real-time Internet delivered datasets in
large-scale virtual environments, facilitating new modalities for
interactive narrative and new forms of scholarship. The situated spaces
of immersive systems provide a counterpoint to the small-scale desktop
delivery and distributed consumption of internet-deployed cultural
content. New museology has laid the foundations for many of the museums
we see today as ‘zones of contact’, places of ‘civic seeing’ (Bennett
2006, pp. 263-281), and engagements with poly-narratives and dialogic
experience. The immersive display system AVIE encourages physical
proximity, allowing new narrative paradigms to emerge from interactivity
and physical relationships. Situated installations allow for
human-to-human collaborative engagements in the interrogation of
cultural material and mediations of virtual worlds. The physical
proximity of the participants has a significant influence on the
experiences of such installations (Kenderdine & Schettino 2010,
Kenderdine & Shaw 2009, Kenderdine et al. 2009).

For online activity, shared socialization of searching cultural data
such as social media involving non-specialist tagging of cultural
collection data (Chan 2007; Springer et al. 2008) is still largely
contained within a 2D flat computer screen. In the case of social
tagging, the impersonal, invisible characteristics of the medium deny
the inhibiting aspect of physical distance. Studies of human experiences
demonstrate that perception implies action, or rather interaction,
between subjects (Maturana & Varela 1980). Knowledge is a process
that is inherently interactive, communicative and social (Manghi 2004).
Elena Bonini, researcher in digital cultural heritage, describes the
process:

All art works or archaeological findings are not
only poetic, historical and social expressions of some peculiar human
contexts in time and space, but are also [the] world’s founding acts.
Every work of art represents an original, novel re-organization of the
worlds or a Weltanschauung… aesthetic experience creates worlds of
meaning (Bonini 2008, p.115).

Research into new modalities of visualizing data is essential for a
world producing and consuming digital data at unprecedented rates (Keim
et al., 2006; McCandless, 2010). Existing techniques for interaction
design in visual analytics rely upon visual metaphors developed more
than a decade ago (Keim et al. 2008), such as dynamic graphs, charts,
maps, and plots. Currently, interactive, immersive and collaborative
techniques to explore large-scale datasets lack adequate experimental
development essential to the construction of knowledge in analytic
discourse (Pike et al. 2009). Recent visualization research remains
constrained to 2D small-screen-based analysis and advances interactive
techniques of “clicking”, “dragging” and “rotating” (Lee et al. 2009,
Speer et al. 2010, p.9). Furthermore, the number of pixels available to
the user remains a critical limiting factor in human cognition of data
visualizations (Kasik et al., 2009). The increasing trend towards
research requiring ‘unlimited’ screen resolution has resulted in the
recent growth of gigapixel displays.
Visualization
systems for large-scale data sets are increasingly focused on
effectively representing their many levels of complexity. This includes
tiled displays such as HIPerSpace at Calit2 (http://vis.ucsd.edu/mediawiki/index.php/Research_Projects:_HIPerSpace)
and, next generation immersive virtual reality systems such as StarCAVE
(UC San Diego, De Fanti et al. 2009) and Allosphere at UC Santa Barbara
(
http://www.allosphere.ucsb.edu/).

In general, however, the opportunities
offered by interactive and 3D technologies for enhanced cognitive
exploration and interrogation of high dimensional data still need to be
realized within the domain of visual analytics for digital humanities
(Kenderdine, 2010). The projects described in this paper take on these
core challenges of visual analytics inside AVIE to provide powerful
modalities for an omni-directional (3D, 360-degree) exploration of
multiple heterogeneous datasets responding to the need for embodied
interaction; knowledge-based interfaces, collaboration, cognition and
perception (as identified in Pike et al., 2009). A framework for
‘enhanced human higher cognition’ (Green, Ribarsky & Fisher 2008) is
being developed that extends familiar perceptual models common in
visual analytics to facilitate the flow of human reasoning. Immersion in
three-dimensionality representing infinite data space is recognized as a
pre-requisite for higher consciousness, autopoesis (Maturana &
Varela, 1980) and promotes non-vertical and lateral thinking (see
Nechvatal, 2009). Thus, a combination of algorithmic and human
mixed-initiative interaction in an omni-spatial environment lies at the
core of the collaborative knowledge creation model proposed.

The four projects discussed also leverage the potential inherent in a
combination of ‘unlimited screen real-estate’, ultra-high stereoscopic
resolution and 360-degree immersion to resolve problems of data
occlusion and distribute the mass of data analysis in networked
sequences revealing patterns, hierarchies and interconnectedness. The
omni-directional interface prioritizes ‘users in the loop’ in an
egocentric model (Kasik, et al. 2009). The projects also expose what it
means to have embodied spherical (allocentric) relations to the
respective datasets. These hybrid approaches to data representation also
allow for the development of sonification strategies to help augment
the interpretation of the results. The tactility of data is enhanced in
3D and embodied spaces by attaching audio to its abstract visual
elements and has been well defined by researchers since Chion and others
(1994). Sonification reinforces spatial and temporal relationships
between data (e.g. the object’s location in 360-degrees/infinite 3D
space and its interactive behavior; for example, see West et al., 2008).
The multi-channel spatial array of the AVIE platform offers
opportunities for creating a real-time sonic engine designed
specifically to enhance cognitive and perceptual interaction, and
immersion in 3D. It also can play a significant role in narrative
coherence across the network of relationships evidenced in the datasets.

3. Techniques for Data Analysis and Visualization

Multimedia Analysis

This short section introduces the intersection of key disciplines
related to the projects in this paper. Multimedia analysis in the recent
past has generally focused on video, images, and, to some extent,
audio. An excellent review of the state of the art appeared in IEEE Computer Graphics and Applications
(Chinchor et al. 2010). Multimedia Information Retrieval is at the
heart of computer vision, and as early as the 1980s, image analysis
included things such as edge finding, boundary and curve detection,
region growing, shape identification, feature extraction and so on.
Content based information retrieval in the 1990s for images and video
became a prolific area of research, directed mainly at scholarly use. It
was with the mass growth of Internet based multimedia for general
public use that the research began to focus onf human-centric tools for
content analysis and retrieval (Chinchor et al. 2010, p.52). From the
mid-1990s, image and video analysis included colour, texture, shape and
spatial similarities. Video parsing topics include segmentation, object
motion analysis framing, and scene analysis. Video abstraction
techniques include skimming, key frame extraction, content-based
retrieval of clips, indexing and annotation (e.g. Aigrain et al. 1996).
Other researchers attempt to get semantic analysis from multimedia
content. Michel Lew and colleagues try to address the semantic gap by
“translating the easily computable low-level content-based media feature
to high level concepts or terms intuitive to users” (cited in Chinchor
et al. 2010, p.54). Other topics such as similarity matching,
aesthetics, security, and storytelling have been the focus of research
into web-based multimedia collections (Datta et al. 2008). Also, shot
boundary detection, face detection and content-based 3D shape retrieval
have been the focus of recent research (respectively Leinhart 2001; Yang
et al. 2002; Tangelder & Veltkamp 2004). A notable project for
multimedia analysis for the humanities is Carnegie Mellon University’s
Informedia project (Christel 2009 (www.informedia.cs.cmu.edu))
that uses speech, image and language processing to improve the
navigation of a video and audio corpora (The HistoryMakers
African-American oral history archive (http://www.idvl.org/thehistorymakers/)
& NIST TRECVIC broadcast news archive). However, it is generally
agreed that research in this area is application specific and robust,
and automatic solutions for the whole domain of media remain largely
undiscovered (Chinchor et al. 2010, p.55).

Visual analytics

In the last five years, the visual analytics field has grown
enormously, and its core challenges for the upcoming five years are
clearly articulated (Thomas & Kielman 2009; Pike et al. 2009).
Visual Analytics includes associated fields of Scientific Visualization,
Information Visualization and Knowledge Engineering, Data Management
and Data Mining, as well as Human Perception and Cognition. The research
agenda of Visual Analytics addresses the science of analytics
reasoning, visual representation and interaction techniques, data
representation and transformations, presentation, production and
dissemination (Thomas & Kielman 2009, p.309). Core areas of
development have included business intelligence, market analysis,
strategic controlling, security and risk management, health care and
biotechnology, automotive industry, environment and climate research, as
well as other disciplines of natural, social, and economic sciences.

In the humanities, Cultural Analytics as
developed by UC San Diego uses computer-based techniques for
quantitative analysis and interactive visualization employed in sciences
to analyze massive multi-modal cultural data sets on gigapixels screens
(Manovich 2009). The project draws upon cutting-edge
cyberinfrastructure and visualization research at Calit2.
Visual
analytics was referred to as one of the upcoming key technologies for
research with adoption of 4-5 years in the Horizon Report (2010). While
visual data analysis was not mentioned in the Museum edition of the
Horizon report (2010), I would argue that it represents techniques
fundamental to the re-representation of museological collections (online
and offline).

Text visualization

Research into new modalities of visualizing data is essential for a
world producing and consuming digital data (which is predominantly
textual data) at unprecedented scales (McCandless 2010; Keim 2006).
Computational linguistics is providing many of the analytics tools
required for the mining of digital texts (e.g. Speer et al. 2010; Thai
& Handschuh 2010) The first international workshop for intelligent
interface to text visualization only recently took place in Hong Kong,
2010 (Lui et al. 2010). Most previous work in text visualization focused
on one of two areas: visualizing repetitions, and visualizing
collocations. The former shows how frequently, and where, particular
words are repeated, and the latter describes the characteristics of the
linguistic “neighborhood” in which these words occur. Word clouds are a
popular visualization technique whereby words are shown in font sizes
corresponding to their frequencies in the document. It can also show
changes in frequencies of words through time (Havre et al. 2000) and in
different organizations (Collins et al. 2009), and emotions in different
geographical locations (Harris & Kamvar 2009). The significance of a
word also lies in the locations at which it occurs. Tools such as TextArc (Paley 2002), Blue Dots (Lancaster 2007, 2008a, 2008b) and Arc Diagrams
(Wattenberg 2002) visualize these “word clusters” but are constrained
by the small window size of a desktop monitor. In a concordance or
“keyword-in-context” search, the user supplies one or more query words,
and the search engine returns a list of sentence segments in which those
words occur. IBM’s Many Eyes (http://www.manyeyes.alphaworks.ibm.com)
displays the context with suffix trees, thereby visualizing the most
frequent n-grams following a particular word. In the digital humanities,
use of words and text strings is the typical mode of representation of
mass corpora. However, new modes of lexical visualization such as Visnomad (http://www.visnomad.org) are emerging as dynamic visualization tools for comparing one text with another. In another example, the Visualization of the Bible
by Chris Harrison, each of the 63,779 cross references found in the
Bible is depicted by a single arc whose color corresponds to the
distance between the two chapters (Harrison & Romhild 2008).

4. Cultural Data Sculpting

This section details prior work by the researcher partners dealing with large-scale video archives (iCinema Centre, T_Visionarium I & II 2003; 2008; Open City 2009) and the real-time delivery of Wikipedia pages and image retrieval from the Internet (ZKM, Crowdbrowing,
2008). All projects were delivered in large-scale museum-situated
panoramic or spherical projection systems. The paper then goes on to
describe the current works under production at ALiVE.

Previous work

T_Visionarium

T_Visionarium I was developed by iCinema Centre, UNSW in
2003. It takes place in the Jeffrey Shaw’s EVE dome (Figure 2), an
inflatable (12 meters by 9 meters). Upon entering the dome, viewers
place position-tracking devices on their heads. The projection system is
fixed on a motorized pan tilt apparatus mounted on a tripod. The
database used here was recorded during a week-long period from 80
satellite television channels across Europe. Each channel plays
simultaneously across the dome; however, the user directs or reveals any
particular channel at any one time. The matrix of ‘feeds’ is tagged
with different parameters – keywords such as phrases, color, pattern,
and ambience. Using a remote control, each viewer selects options from a
recombinatory search matrix. On selection of a parameter, the matrix
then extracts and distributes all the corresponding broadcast items of
that parameter over the entire projection surface of the dome. For
example, selecting the keyword “dialogue” causes all the broadcast data
to be reassembled according to this descriptor. By head turning, the
viewer changes the position of the projected image, and shifts from one
channel’s embodiment of the selected parameter to the next. In this way,
the viewer experiences a revealing synchronicity between all the
channels linked by the occurrence of keyword tagged images. All these
options become the recombinatory tableau in which the original data is
given new and emergent fields of meaning (Figure 3).

Fig 2: EVE © Jeffrey ShawFig 2: EVE © Jeffrey Shaw

Fig 3: T_Visionarium I © UNSW iCinema Research CentreFig 3: T_Visionarium I © UNSW iCinema Research Centre

T_Visionarium II (produced as part of the ARC Discovery,
‘Interactive Narrative as a Form of Recombinatory Search in the
Cinematic Transcription of Televisual Information’) uses 24 hours of
free-to-air broadcast TV footage from 7 Australian channels as its
source material. This footage was analyzed by software for changes of
camera angle, and at every change in a particular movie (whether it be a
dramatic film or a sitcom), a cut was made, resulting in a database of
24,000 clips of approx. 4 seconds each. Four researchers were employed
to hand tag each 4 second clip with somewhat idiosyncratic metadata
related to the images shown, including emotion; expression; physicality;
scene structure; with metatags including speed; gender; colour; and so
on. The result is 500 simultaneous video streams looping each 4 seconds,
and responsive to a user’s search (http://www.icinema.unsw.edu.au/projects/prj_tvis_II_2.html) (Figures 4 & 5).

Fig 4: T_Visionarium II in AVIE © UNSW iCinema Research CentreFig 4: T_Visionarium II in AVIE © UNSW iCinema Research Centre

Fig 5: Close of the dataspace, T_Visionarium II © UNSW iCinema Research CentreFig 5: Close of the dataspace, T_Visionarium II © UNSW iCinema Research Centre

An antecedent of the T_Visionarium projects can be found in Aby Warburg’s, Mnemosyne,
a visual cultural atlas, a means of studying the internal dynamics of
imagery at the level of its medium rather than its content, performing
image analysis through montage and recombination. T_Visionarium
can be framed by the concept of aesthetic transcription; that is, the
way new meaning can be produced is based on how content moves from one
expressive medium to another. The digital allows the transcription of
televisual data, decontextualising the original and reconstituting it
within a new artifact. As the archiving abilities of the digital allow
data to be changed from its original conception, new narrative
relationships are generated between the multitudes of clips, and
meaningful narrative events emerge because of viewer interaction in a
transnarrative experience where gesture is all-defining. The
segmentation of the video reveals something about the predominance of
close-ups, the lack of panoramic shots, the heavy reliance on dialogue
in TV footage. These aesthetic features come strikingly to the fore in
this hybrid environment. The spatial contiguity gives rise to news ways
of seeing, and of reconceptualising in a spatial montage (Bennett 2008).
In T_Visionarium the material screen no longer exists (Figure
6). The boundary of the cinematic frame has been violated, hinting at
the endless permutations that exist for the user. Nor does the user
enter a seamless unified space; rather, he or she is confronted with the
spectacle of hundreds of individual streams. Pannini’s picture
galleries also hint at this infinitely large and diverse collection,
marvels to be continued beyond the limits of the picture itself.

Fig 6: Datasphere, T_Visionarium II © UNSW iCinema Research CentreFig 6: Datasphere, T_Visionarium II © UNSW iCinema Research Centre

Open City

The T’Visionarium paradigm was also recently employed for OPEN CITY,
as part of the 4th International Architecture Biennale in Rotterdam
& the International Documentary Film Festival of Amsterdam, in 2009.
Via the program Scene-Detector, all 450 documentary films were
segmented into 15,000 clips. Categories and keywords here were related
in some way to the thematic of the Biennial and included tags such as
rich/poor, torn city, alternative lifestyles, religion, aerial views,
cityscapes, highrise, green, public/open, transport, slums. Also, time,
location, and cinematographic parameters such as riders, close-up, black
and white, color, day, night, were used to describe the footage (Figure
7).

Fig 7: Open City © UNSW iCinema Research Centre. Image: VPROFig 7: Open City © UNSW iCinema Research Centre. Image: VPRO

Crowdbrowsing

The interactive installation CloudBrowsing (2008-09) was one of the first works to be developed and shown in ZKM’s recently established PanoramaLab (Crowdbrowsing ZKM 2008b). The project lets users experience Web-based information retrieval in a new way:

Whereas our computer monitor only provides a
restricted frame, a small window through which we experience the
multilayered information landscape of the Net only partially and in a
rather linear mode, the installation turns browsing the Web into a
spatial experience: Search queries and results are not displayed as
text-based lists of links, but as a dynamic collage of sounds and
images. (Crowdbrowsing ZKM 2008b)

In the current version of the project (Figures 8, 9 & 10), the user browses the free online encyclopedia Wikipedia.
A filter mechanism ensures that only open content is displayed in the
installation. The cylindrical surface of the 306-degree PanoramaScreen
becomes a large-scale browser surrounding the user, who can thus
experience a panorama of his movements in the virtual information space.

Fig 8: Wikipedia pages, Crowdbrowsing © ZKMFig 8: Wikipedia pages, Crowdbrowsing © ZKM

Fig 9: Crowdbrowsing © ZKMFig 9: Crowdbrowsing © ZKM

Figure 10: Crowdbrowsing: interface control © ZKMFigure 10: Crowdbrowsing: interface control © ZKM

Current work

Data Sculpture Museum

This project is being developed as part of the Australian Research
Council Linkage Grant (2011 – 2014) for “The narrative reformulation of
multiple forms of databases using a recombinatory model of cinematic
interactivity” (UNSW iCinema Research Centre, Museum Victoria, ALiVE,
City University, ZKM Centre for Built Media). The aim of this research
is to investigate re-combinatory search, transcriptive narrative and
multimodal analytics for heterogeneous datasets through their
visualization in a 360° stereoscopic space (Del Favero et al. 2009).
Specifically, the exploration of re-combinatory search of cultural data
(as a cultural artefact) as an interrogative, manipulable and
transformative narrative, responsive to and exposing multiple narrations
that can be arranged and projected momentarily (Deleuze, 1989) over
that which is purposefully embedded and recorded in the architecture of
data archive and metadata, and witnessed (Ricoeur 2004). This project
builds upon the exploration and gains made in the development of T_Visionarium.

The datasets used include over 100,000 multimedia rich records
(including audio files, video files, high resolution monoscopic and
stereoscopic images, panoramic images/movies, and text files) from
Museum Victoria and the media art history database of the ZKM (http://on1.zkm.de/zkm/e/institute/mediathek/)
that include diverse subject areas from the arts and sciences
collections. The data are collated from collection management systems
and from web-based and exhibition-based projects. Additional metadata
and multimedia analysis will be used to allow for intelligent searching
across datasets. Annotation tools will provide users with the ability to
make their own pathways through the data terrain, a psycho geography of
the museum collections. Gesture-based interaction will allow users to
combine searches, using both image-based and text input methods. Search
parameters include:

  • Explicit (keyword search based on collections data and extra metadata tags added using the project),
  • Multimedia (e.g. show me all faces like this face; show me all videos on Australia, show me everything pink!),
  • Dynamic (e.g. show me the most popular search items; join my search
    to another co-user; record my search for others to see; add tags).

This project seeks understanding in the developments of media
aesthetics. Problems of meaningful use of information are related to the
way users integrate the outcomes of their navigational process into
coherent narrative forms. In contrast to the interactive screen based
approaches conventionally used by museums, this study examines the
exploratory strategies enacted by users in making sense of large-scale
databases when experienced immersively in a manner similar to that
experienced in real displays (Latour 1988). In particular, evaluation
studies will ask:

  1. How do museum users interact with an immersive 360-degree data
    browser that enables navigational and editorial choice in the
    re-composition of multi-layered digital information?
  2. Do the outcomes of choices that underpin editorial re-composition of
    data call upon aesthetic as well as conceptual processes and in what
    form are they expressed? (Del Favero et al. 2009)

The recent advent of large-scale immersive systems has significantly
altered the way information can be archived, accessed and sorted. There
is significant difference between museum 2D displays that bring
pre-recorded static data into the presence of the user, and immersive
systems that enable museum visitors to actively explore dynamic data in
real-time. The experimental study into the meaningful use of data
involves the development of an experimental browser capable of engaging
users by enveloping them in an immersive setting that delivers
information in a way that can be sorted, integrated and represented
interactively. Specifications of the proposed experimental data browser
include:

  • immersive 360-degree data browser presenting multi-layered and heterogeneous data
  • re-compositional system enabling the re-organization and authoring of data
  • scalable navigational systems incorporating Internet functions
  • collaborative exploration of data in a shared immersive space by multiple users
  • intelligent interactive system able to analyze and respond to users’ transactions.

Rhizome of the Western Han

This project investigates the integration of high resolution
archaeological laser scan and GIS data inside AVIE. This project
represents a process of archaeological recontextualization, bringing
together remote sensing data from the two tombs (M27 & The Bamboo
Garden) with laser scans of funerary objects, in a spatial context
(Figure 11, 12 & 13). This prototype builds an interactive narrative
based on spatial dynamics, and cultural aesthetics and philosophies
embedded in the archaeological remains. The study of Han Dynasties (206
BC-220 A.D.) imperial tombs has always been an important field of
Chinese archaeology. However, only a few tombs of the West Han Dynasty
have been scientifically surveyed and reconstructed. Further, the
project investigates a reformulation of narrative based on the
application of cyber mapping principles in archaeology (Forte 2010;
Kurillo et al. 2010).

Fig 11: Rhizome of the Western Han: inhabiting the tombs at 1:1 scale © ALiVE, CityUFig 11: Rhizome of the Western Han: inhabiting the tombs at 1:1 scale © ALiVE, CityU

Fig 12: Rhizome of the Western Han: iconographic hotspots © ALiVE, CityU  Fig 12: Rhizome of the Western Han: iconographic hotspots © ALiVE, CityU

Fig 13: Rhizome of the Western Han: image browser © ALiVE, CityUFig 13: Rhizome of the Western Han: image browser © ALiVE, CityU

There is ample discourse to situate the body at the forefront of
interpretive archaeology research as a space of phenomenological
encounter. Post-processual frameworks for interpretive archaeology
advance a phenomenological understanding of the experience of landscape.
In his book, Body and Image: Explorations in Landscape Phenomenology,
archaeologist Christopher Tilley, for example, usefully contrasts
iconographic approaches to the study of representation with those of
kinaesthetic enquiry. Tilley’s line of reasoning provides grounding for
the research into narrative agency in large-scale, immersive and
sensorial, cognitively provocative environments (Kenderdine, 2010). This
project examines a philosophical discussion of what it means to inhabit
archaeological data ‘at scale’ (1:1). It also re-situates the theatre
of archaeology in a fully immersive display system, as “the
(re)articulation of fragments of the past as real-time event” (Pearson
& Shanks 2001).

Blue Dots

This project integrates the Chinese Buddhist Canon, Koryo version
Tripitaka Koreana, into the AVIE system (a project between ALiVE, City
University Hong Kong and UC Berkeley). This version of the Buddhist
Canon is inscribed as UNESCO World Heritage enshrined in Haeinsa, Korea.
The 166,000 pages of rubbings from the wooden printing blocks
constitute the oldest complete set of the corpus in print format
(Figures 14 & 15). Divided into 1,514 individual texts, the version
has a complexity that is challenging since the texts represent
translations from Indic languages into Chinese over a 1000-year period
(2nd-11th centuries). This is the world’s largest single corpus
containing over 50 million glyphs, and it was digitized and encoded by
Prof Lew Lancaster and his team in a project that started in the 70s
(Lancaster 2007, 2008a, 2008b).

 Fig 14: Tripitaka Koreana © Korean Times (http://www.koreatimes.co.kr/www/news/art/2010/03/293_61805.html) Fig 14: Tripitaka Koreana © Korean Times (http://www.koreatimes.co.kr/www/news/art/2010/03/293_61805.html)

Fig 15: Tripitaka Koreana © Korean Times (http://www.koreatimes.co.kr/www/news/art/2010/03/293_61805.html)Fig 15: Tripitaka Koreana © Korean Times (http://www.koreatimes.co.kr/www/news/art/2010/03/293_61805.html)

The Blue Dots (http://ecai.org/textpatternanalysis/)
project undertaken at Berkeley as part of the Electronic Cultural Atlas
Initiative (ECAI) abstracted each glyph from the Canon into a blue dot,
and gave metadata to each of these Blue Dots, allowing vast searches to
take place in minutes rather than scholarly years. In the search
function, each blue dot also references an original plate photograph for
verification. The shape of these wooden plates gives the blue dot array
its form (Figure 16). As a searchable database, it exists in a
prototype form on the Internet (currently unavailable). Results are
displayed in a dimensional array where users can view and navigate
within the image. The image uses both the abstracted form of a ‘dot’ as
well as color to inform the user of the information being retrieved.
Each blue dot represents one glyph of the dataset. Alternate colors
indicate the position of search results. The use of color, form, and
dimension for fast understanding of the information is essential for
large data sets where thousands of occurrences of a target word/phrase
may be seen. Analysis across this vast text retrieves visual
representations of word strings, clustering of terms, automatic analysis
of ring construction, viewing results by time, creator, and place. The Blue Dots
method of visualization is a breakthrough for corpora visualization and
lies at the basis of the visualization strategies of abstraction
undertaken in this project. The application of an omni-spatial
distribution of this text solves problems of data occlusion, and
enhances network analysis techniques to reveal patterns, hierarchies and
interconnectedness (Figures 17 & 18). Using a hybrid approach to
data representation, audification strategies will be incorporated to
augment interaction coherence and interpretation. The data browser is
designed to function in two modes: the Corpus Analytics mode for text
only, and the Cultural Atlas mode that incorporates original texts,
contextual images and geospatial data. Search results can be saved and
annotated.

Fig 16: Blue Dots: abstraction of characters to dots and pattern arrays © ECAI, BerkeleyFig 16: Blue Dots: abstraction of characters to dots and pattern arrays © ECAI, Berkeley

Fig 17: Prof Lew Lancaster interrogates the prototype of Blue Dots AVIE © ALiVE, CityU. Image: Howie LanFig 17: Prof Lew Lancaster interrogates the prototype of Blue Dots AVIE © ALiVE, CityU. Image: Howie Lan

Fig 18: Close up of blue dots & corresponding texts, prototype of Blue Dots AVIE © ALiVE, CityU. Image: Howie LanFig 18: Close up of blue dots & corresponding texts, prototype of Blue Dots AVIE © ALiVE, CityU. Image: Howie Lan

The current search functionality ranges from visualizing word
distribution and frequency, to revealing other structural patterns such
as the chiastic structure and ring compositions. In the Blue Dots
AVIE version, the text is also visualized as a matrix of simplified
graphic elements representing each of the words. This will enable users
to identify new linguistic patterns and relationships within the matrix,
as well as access the words themselves and related contextual
materials. The search queries will be applied across multiple languages,
accessed collaboratively by researchers, extracted and saved for later
re-analysis.

The data provide an excellent resource for the study of dissemination
of documents over geographic and temporal spheres. Additional metadata,
such as present day images of the monasteries where the translation
took place, will be included in the data array. The data will also be
sonified. The project will design new omni-directional metaphors for
interrogation and the graphical representation of complex relationships
between these textual datasets to solve the significant challenges of
visualizing both abstract forms and close-up readings of this rich data.
In this way, we hope to set benchmarks in visual analytics, scholarly
analysis in the digital humanities, and the interpretation of classical
texts

Social Networks of Eminent Buddhists

This visualization of social networks of Chinese Buddhists is based
on the Gaoseng zhuang corpus produced at the Digital Archives Section of
Dharma Drum Buddhist College, Taiwan (http://buddhistinformatics.ddbc.edu.tw/biographies/socialnetworks/interface/).
The Gaoseng zhuan corpus contains the biographies of eminent Buddhists
between the 2nd and 17th century. The collections of hagio-biographies
of eminent Buddhist monks and nuns are one of the most interesting
sources for the study of Chinese Buddhism. These biographies offer a
fascinating glance into the lives of religious professionals in China
between c. 200 and 1600 CE. In contrast to similar genres in India or
Europe, the Chinese hagio-biographies do not, in the main, emphasize
legend, but, following Confucian models of biographical literature, are
replete with datable historical facts. The project uses TEI
to markup the four most important of these collections, which together
contain more than 1300 hagio-biographies. The markup identifies person
and place names as well as dates (http://buddhistinformatics.ddbc.edu.tw/biographies/gis/).

It further combines these into nexus points to describe events of the
form: one or more person(s) were at a certain time at a certain place
(Hung et al. 2009; Bingenheimer et al. 2009; Bingenheimer et al. 2011).

Fig 19: Social Networks of Eminent Buddhists JavaScript applet © Digital Archives, Dharma Drum Buddhist CollegeFig 19: Social Networks of Eminent Buddhists JavaScript applet © Digital Archives, Dharma Drum Buddhist College

On the Web, the social networks are displayed as spring loaded nodal
points (JavaScript applet; Figure 19). However, for immersive
architectures such as AVIE, there is no intuitive way to visualize such a
social network as a 2D relationship graph in the virtual 3D space
provided by the architecture itself. Therefore, this project proposes an
effective mapping that projects the 2D relationship graph into 3D
virtual space and provides an immersive visualization and interaction
system for intuitive visualizing and exploring of social network using
the immersive architecture AVIE. The basic concept is to map the center
of the graph (the current focusing person) to the center of the virtual
3D world and project the graph horizontally on the ground of the virtual
space. This mapping provides an immersive visualization such that the
more related nodes will be closer to the center of the virtual world
(where the user is standing and operating). However, this will put all
the nodes and connections at the same horizontal level, and therefore
they will obstruct each other. To resolve this, nodes have been raised
according to their distances from the world center; i.e. the graph is
mapped on to a paraboloid such that farther nodes will be at a higher
horizontal level. This mapping optimizes the usage of 3D space and gives
an intuitive image to the user – smaller and higher objects are farther
from the user. In general, there are no overlapped nodes, as nodes with
different distances from the world center will have different heights;
thus the user views them with different pitch angles. The connections
between nodes are also projected on to the paraboloid such that they
become curve segments; viewers can follow and trace the connections
easily since the nodes are already arranged with different distances and
horizontal levels (Figures 20 & 21).

Fig 20: Prototype of Social Networks of Eminent Buddhists, AVIE © ALiVE, CityUFig 20: Prototype of Social Networks of Eminent Buddhists, AVIE © ALiVE, CityU

Fig 21: Researcher using Prototype of Social Networks of Eminent Buddhists, AVIE © ALiVE, CityU  Fig 21: Researcher using Prototype of Social Networks of Eminent Buddhists, AVIE © ALiVE, CityU

To reduce the total number of nodes to be displayed and emphasize the
local relationship of the current focusing person, only the first two
levels of people related to the current focusing person are shown to the
user. Users can change their focus to another person by selecting the
new focusing person with the 3D pointer. The relationship graph updates
dynamically such that only the first two levels of relational are
displayed. Users can also check the biography of any displayed person by
holding the 3D pointer on the corresponding node. The biography of the
selected person will be displayed in a separated floating window. The
geospatial referencing and a dynamic GoogleEarth map are soon to be
implemented.

5. Conclusion

The projects described begin to take on core challenges of visual
analytics, multimedia analysis, text analysis and visualization inside
AVIE to provide powerful modalities for an omni-directional exploration
of museum collections, archaeological laser scan data and multiple
textual datasets. The research is responding to the need for embodied
interaction and knowledge-based interfaces that enhance collaboration,
cognition and perception, and narrative coherence. Through AVIE, museum
users and scholars are investigating the quality of narrative coherence
brought to interactive navigation and re-organization of information in
360-degree 3D space. There will be ongoing reporting related to the Data
Sculpture Museum, which has recently commenced as part of a three -ear
project, and the Blue Dots. Upcoming projects in AVIE include a
real-time visualization of the Israel Museum of Jerusalem Europeana
dataset (5000 records (http://www.europeana.eu))
that is looking for new ways to access museum collections with existing
(and constrained) metadata, and an interactive installation using laser
scan data from the UNESCO World Heritage site of the Dunhuang Caves,
Gobi Desert, China.

6. Acknowledgements:

The author would like to acknowledge the contribution of colleagues at ALiVE: Prof Jeffrey Shaw, William Wong and Dr Oscar Kin Chung Au.
Also the contributions of members of the Department of Chinese,
Translation and Linguistics, CityU, in relation to textual analytics,
Prof Jonathan Webster and Dr John Lee. The title of this paper, Cultural
Data Sculpting, is inspired Zhao & Vande Moere (2008).

Data Sculpture Museum: The narrative
reformulation of multiple forms of databases using a recombinatory model
of cinematic interactivity
. Partners: UNSW iCinema Research
Centre, Museum Victoria, ZKM, City University of Hong Kong. Researchers:
Assoc Prof Dr Dennis Del Favero, Prof Dr. Horace Ip, Mr Tim Hart, Assoc
Prof Dr Sarah Kenderdine, Prof Jeffrey Shaw, Prof Dr Peter Wiebel. This
project is funded by the Australian Research Council 2011-2014.

Rhizome of the Western Han.
Partners: ALiVE, City University of Hong Kong, UC Merced, Researchers:
Assoc Prof Dr Sarah Kenderdine, Prof Maurizio Forte, Carlo Camporesi,
Prof Jeffrey Shaw.

Blue Dots AVIE: Tripitaka
Koreana Partners: ALiVE, City University of Hong Kong, UC Berkeley,
Researchers: Assoc Prof Dr Sarah Kenderdine, Prof Lew Lancaster, Howie
Lan, Prof Jeffrey Shaw.

Social Networks of Eminent Buddhists. Partners: ALiVE, City University of Hong Kong, Dharma Drum Buddhist College. Researchers: Assoc Prof Dr Sarah Kenderdine, Dr Marcus Bingenheimer, Prof Jeffrey Shaw.

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Nechvatal, J. (2009), Towards an Immersive Intelligence: Essays on the Work of Art in the Age of Computer Technology and Virtual Reality (1993-2006) Edgewise Press, New York, NY.

Paley, B. 2002. TextArc (http://www.textarc.org). Consulted Nov 30, 2010.

Pearson, M. & Shanks, M. (2001) Theatre/Archaeology, London: Routledge.

Pike, W. A., et al. (2009), The science of interaction. Information Visualization, 8(4), pp.263-274.

Ricoeur, P. (2004), Memory, History, Forgetting, University of Chicago Press.

Speer, R., et al.. (2010), Visualizing Common Sense Connections with Luminoso. Proc. 1st Int. Workshop on Intelligent Visual Interfaces for Text Analysis (IUI’10), pp.9-12.

Springer, Michelle et al. (2008), For the Common Good: the Library of Congress Flickr Pilot Project. http://www.loc.gov/rr/print/flickr_report_final.pdf Consulted: 8/02/2009.

T_Visionarium (2003-2008), (http://www.icinema.unsw.edu.au/projects/prj_tvis_II_2.html). Consulted Nov 30, 2010.

Thai, V. & Handschuh, S. (2010), Visual Abstraction and Ordering in Faceted Browsing of Text Collections. Proc. 1st Int. Workshop on Intelligent Visual Interfaces for Text Analysis (IUI’10), pp.41-44.

Thomas, J. & Kielman, J. (2009), Challenges for visual analytics. Information Visualization, 8(4), pp.309-314.

Tilley, C. 2008, Body and image: Explorations in landscape phenomenology, Walnut Creek: Left Coast Press.

Visnomad. (www.visnomad.org). Consulted Nov 30, 2010

Visual Complexity. (www.visualcomplexity.com/). Consulted Nov 30, 2010

Wattenberg, M. (2002), Arc Diagrams: Visualizing Structure in Strings. Proc. IEEE Symposium on Information Visualization, pp.110-116. Boston, MA.

West, R., et al. (2009), Sensate abstraction: hybrid strategies for multi-dimensional data in expressive virtual reality contexts. Proc. 21st Annual SPIE Symposium on Electronic Imaging, vol 7238 (2009), 72380I-72380I-11.

ZKM Centre for Art and Media (http://on1.zkm.de/zkm/e/). Consulted Nov 30, 2010

Zhao J. and Vande Moere A. (2008), “Embodiment
in Data Sculpture: A Model of the Physical Visualization of
Information”, International Conference on Digital Interactive Media in
Entertainment and Arts (DIMEA’08), ACM International Conference
Proceeding Series Vol.349, Athens, Greece, pp.343-350.

Zielinski, S. (2006), Deep time of the media: Toward an archaeology of hearing and seeing by technical means, Custance, G. (trans.), Cambridge, MA: MIT Press.

Cite as:

Kenderdine, S., and T. Hart, Cultural Data
Sculpting: Omni-spatial Visualization for Large Scale Heterogeneous
Datasets. In J. Trant and D. Bearman (eds). Museums and the Web 2011: Proceedings.
Toronto: Archives & Museum Informatics. Published March 31, 2011.
Consulted
November 14, 2014.
http://conference.archimuse.com/mw2011/papers/cultural_data_sculpting_omnispatial_visualization_large_scale_heterogeneous_datasets

Posted March 16, 2011 - 8:07am by Sarah Kenderdine




comments (0)
11/13/14
1325 LESSON 141114 FRIDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY run by http: sarvajan.ambedkar.org Course Program 1. Kamma-Hiri Sutta: Conscience-in Classical Marathi , Punjabi,Nepali,Gujarati, Urdu
Filed under: General
Posted by: @ 3:18 pm



1325 LESSON 141114 FRIDAY

FREE ONLINE E-Nālanda Research and Practice UNIVERSITY
run by



http:
sarvajan.ambedkar.org

Course Program 1. Kamma-Hiri Sutta: Conscience-in Classical Marathi Punjabi,Nepali,Gujarati,Urdu

Please
render correct translation in your mother tongue  and other languages
you know to this Google translation. Practice and share to become Sotta
Panna i.e., stream enterer and be happy to attain Eternal Bliss as Final
Goal.

Hiri Sutta: Conscience

 Who in the world
is a man constrained by conscience,
who awakens to censure
like a fine stallion to the whip?
Those restrained by conscience
are rare —
those who go through life
always mindful.
Having reached the end
of suffering & stress,
they go through what is uneven
evenly;
go through what is out-of-tune
in tune.

56) Classical Marathi
56) शास्त्रीय मराठी
http://khyentsefoundation.org/2014/10/rinpoches-address-to-the-board-of-directors-2014/


Newshttp://www.manase.org/en/maharashtra.php?mid=68&smid=21&id=48

https://www.facebook.com/HighBeamResearch

HighBeam Research
http://www.dnaindia.com/india/report-saradha-scam-accused-and-former-trinamool-mp-kunal-ghosh-allegedly-attempts-suicide-in-jail-2035019

DNA logo
http://www.sakaaltimes.com/NewsDetails.aspx?NewsId=5001478701790328087&SectionId=5171561142064258099&SectionName=Pune&NewsDate=20141113&NewsTitle=Will%20appoint%20effective%20city%20unit%20chief:%20Vishwajeet%20Kadam

http://indologygoa.wordpress.com/2012/05/04/mai-boli-keeping-marathi-alive-in-jerusalem/comment-page-1/#comment-2177

https://www.facebook.com/marathihackers


http://www.indiapress.org/gen/news.php/Sakal/400%C3%9760/0
https://www.facebook.com/marathihackers
Marathi Hackers
https://www.facebook.com/events/258190560918578/



Jagatheesan Chandrasekharan56) शास्त्रीय मराठी
56) शास्त्रीय मराठी

1325 पाठ 141114 शुक्रवार,
मोफत ई-नालंदा संशोधन आणि सराव विद्यापीठ
चालविण्यात
HTTP: sarvajan.ambedkar.org

कोर्स कार्यक्रम 1. Kamma-हिरी Sutta: विवेक-मराठी
आपण हे Google अनुवाद माहित आपल्या आई जीभ आणि इतर भाषांमध्ये योग्य अनुवाद प्रस्तुत करा. सराव आणि Sotta पन्ना म्हणजे, प्रवाह enterer होतात आणि अंतिम ध्येय म्हणून सनातन धन्यता प्राप्त आनंद सामायिक करा.

हिरी Sutta: विवेक

  जगात कोण एक मनुष्य चाबूक एक दंड वळू घोडा सारखे धिक्कार करण्यासाठी जागृत कोण विवेक द्वारे त्रस्त आहे? नेहमी आयुष्यभर आठवण जे लोक प्रयत्न करतात - कर्तव्याची जाणीव करून प्रतिरोध त्या दुर्मिळ आहेत. दु: ख आणि ताण शेवटी पोचल्यामुळे, ते समान रीतीने असमान आहे काय माध्यमातून जा; ट्यून आउट-ऑफ-ट्यून आहे काय माध्यमातून जा.

63) Classical Punjabi
63) ਪੰਜਾਬੀ

http://tribune.com.pk/story/790905/protection-of-minorities-agp-office-seeks-progress-report-from-ministries/


The Express Tribune

http://www.sikhnet.com/news/global-vision-sikh-nation-sikhnets-chairman

http://folkpunjab.org/blog/mela-baba-bulleh-shah-2014/


https://www.facebook.com/MonsoonSpice

Monsoon Spice

https://www.facebook.com/voicesofny

Voices of NY

http://www.apnaorg.com/


63) ਪੰਜਾਬੀ
63) ਪੰਜਾਬੀ

1325 ਸਬਕ 141114 ਸ਼ੁੱਕਰਵਾਰ
ਮੁਫਤ ਆਨਲਾਈਨ E-ਨਾਲੰਦਾ ਖੋਜ ਅਤੇ ਪ੍ਰੈਕਟਿਸ ਯੂਨੀਵਰਸਿਟੀ
ਦੁਆਰਾ ਚਲਾਇਆ
http: sarvajan.ambedkar.org

ਕੋਰਸ ਦੇ ਪ੍ਰੋਗਰਾਮ 1. Kamma-Hiri Sutta: ਜ਼ਮੀਰ-ਵਿਚ ਮਰਾਠੀ
ਤੁਹਾਨੂੰ ਇਸ Google ਅਨੁਵਾਦ ਦੇ ਲਈ ਜਾਣਦੇ ਹਨ ਕਿ ਤੁਹਾਡੇ ਮਾਤਾ ਨੂੰ ਜੀਭ ਅਤੇ ਹੋਰ ਭਾਸ਼ਾ ਵਿਚ ਸਹੀ ਅਨੁਵਾਦ ਪੇਸ਼ ਕਰੋ ਜੀ. ਪ੍ਰੈਕਟਿਸ ਅਤੇ Sotta ਪੰਨਾ ਭਾਵ, ਸਟਰੀਮ enterer ਬਣ ਅਤੇ ਫਾਈਨਲ ਦਾ ਟੀਚਾ ਹੀ ਅਨਾਦਿ ਅਸੀਸ ਹਾਸਲ ਕਰਨ ਲਈ ਖੁਸ਼ ਕਰਨ ਲਈ ਕਰਦੇ ਹਨ.

Hiri Sutta: ਜ਼ਮੀਰ

  ਸੰਸਾਰ ਵਿੱਚ ਜੋ ਇੱਕ ਆਦਮੀ ਨੂੰ ਹੰਟਰ ਨੂੰ ਇਕ ਵਧੀਆ Stallion ਵਰਗੇ ਦੀ ਨਿੰਦਿਆ ਕੀਤੀ ਹੈ ਜੋ ਜਾਗਣ ਜ਼ਮੀਰ, ਨੇ ਮਨਵਾ ਹੈ? ਹਮੇਸ਼ਾ ਦੀ ਜ਼ਿੰਦਗੀ ਦੇ ਦੁਆਰਾ ਧਿਆਨ ਜਾਣ ਵਾਲੇ ਲੋਕ - ਜ਼ਮੀਰ ਦੇ ਕੇ ਰੋਕ, ਉਹ ਬਹੁਤ ਹੀ ਘੱਟ ਹਨ. ਦੁੱਖ ਅਤੇ ਤਣਾਅ ਦੇ ਅੰਤ ‘ਤੇ ਪਹੁੰਚ ਕੇ, ਉਹ ਇਸ ਪ੍ਰੋਜਕਟ ਹੋਈਦਾ ਹੈ, ਕੀ ਹੈ ਦੁਆਰਾ ਜਾਣ; ਸੁਰ ਵਿਚ ਬਾਹਰ-ਦੇ-ਟਿਊਨ ਹੈ, ਕੀ ਹੈ ਦੁਆਰਾ ਜਾਣ.



58) Classical Nepali
58) शास्त्रीय नेपाली

http://www.ekantipur.com/2014/11/14/top-story/modi-wont-address-masses-says-dpm/397652.html


Ekantipur

https://www.facebook.com/zindexmedia

Z-INDEX MEDIA

http://prasarbharatiblog.blogspot.in/2013/10/classical-music-reality-show-on.html#comment-form

http://blogs.lse.ac.uk/lsereviewofbooks/wp-comments-post.php

LSE Review of Books

http://brtnepal.com/contacts.php

http://www.liveonlineradio.net/contact-us/

top logo

https://www.facebook.com/rmafoundation

Ramon Magsaysay Award Foundation

https://www.facebook.com/ruinfo

RU-info

http://anthro.rutgers.edu/

Department of Anthropology



58) शास्त्रीय नेपाली
58) शास्त्रीय नेपाली

1325 पाठ 141114 उपसंहार
फ्री अनलाइन -नालंदा अनुसन्धान र अभ्यास UNIVERSITY
द्वारा चलान
http: sarvajan.ambedkar.org

कोर्स कार्यक्रम 1 Kamma-hiri Sutta: विवेकले-मा मराठी
तपाईं यस गुगल अनुवाद गर्न थाह आफ्नो मातृभाषा अन्य भाषामा सही अनुवाद प्रस्तुत गर्नुहोस् अभ्यास Sotta Panna अर्थात्, धारा दर्ज भएको अन्तिम लक्ष्य रूपमा अनन्त Bliss प्राप्त गर्न खुसी हुन साझा

Hiri Sutta: विवेकको

  संसारमा कसले मानिसले सचेतक राम्रो stallion जस्तै इन्साफ गर्न जाग्छ जो अन्तस्करण, द्वारा सीमित छ? सधैं जीवनको सम्झनुपर्छ जाने गर्नेहरूलाई - अन्तस्करण रोक्नुभयो ती दुर्लभ हो दुःखकष्ट तनाव को अन्त पुगेको छ, उनि समान असमान के को माध्यम ले जाने; धुन मा बाहिर-को-धुन के को माध्यम ले जाने


31) Classica; Gujarati
31) ક્લાસિકા; ગુજરાતી

https://www.facebook.com/sandeshnewspaper

https://fbcdn-profile-a.akamaihd.net/hprofile-ak-xap1/v/t1.0-1/c14.14.172.172/s160x160/282993_10151771871750380_1484943348_n.jpg?oh=5a3154614e861ea43deba7dec67329b2&oe=54E161B4&__gda__=1423788465_34cff5b8f6957e380616f56b5ae3f3a3

31) ક્લાસિકા; ગુજરાતી
31) ક્લાસિકા; ગુજરાતી

1325 પાઠ 141114 શુક્રવાર
મફત ઓનલાઇન નાલંદા રિસર્ચ એન્ડ પ્રેક્ટિસ UNIVERSITY
દ્વારા ચલાવવામાં
http: sarvajan.ambedkar.org

અલબત્ત કાર્યક્રમ 1. કમ્મા-શહેરી સુત્ત: અંતરાત્મા ઇન મરાઠી
જો તમે આ ગૂગલ અનુવાદ કરવા માટે ખબર તમારી માતૃભાષા અને અન્ય ભાષાઓમાં યોગ્ય ભાષાંતર રેન્ડર વિનંતી. અભ્યાસ અને Sotta પન્ના એટલે કે, સ્ટ્રીમ enterer બને છે અને અંતિમ ધ્યેય તરીકે શાશ્વત બ્લિસ પ્રાપ્તિ ખુશ કરવા શેર કરો.

શહેરી સુત્ત: અંતરાત્મા

  વિશ્વમાં એક માણસ ચાબુક માટે દંડ વાલી ઘોડો જેવા નિંદા કરવા જાગૃત જે અંતરાત્મા, મર્યાદા છે? હંમેશા જીવન મારફતે માઇન્ડફુલ જાઓ જેઓ - અંતરાત્મા દ્વારા પ્રતિબંધિત તે ભાગ્યે જ હોય છે. વેદના અને તણાવ ના અંત સુધી પહોંચી કર્યા, તેઓ સમાનરૂપે અસમાન શું મારફતે જાઓ; સુસંગત આઉટ ઓફ ટ્યુન શું પસાર થાય છે.

78)  Classical Urdu
78) کلاسیکی اردو

https://www.facebook.com/home.php

78) کلاسیکی اردو
78) کلاسیکی اردو

1325 LESSON 141114 جمعہ
FREE ONLINE ای نالندہ تحقیق اور پریکٹس UNIVERSITY
کی طرف سے چلائے
HTTP: sarvajan.ambedkar.org

کورس کا پروگرام 1. کمما-شہری سے Sutta: ضمیر میں مراٹهی
آپ کو اس گوگل ترجمہ کرنے کے لئے جانتے ہیں کہ آپ کی مادری زبان اور دوسری زبانوں میں صحیح ترجمہ رینڈر، براہ مہربانی. پریکٹس اور Sotta پاس یعنی، ندی enterer بننے اور حتمی مقصد کے طور پر ابدی فلاح کے لئے خوش ہونے کا اشتراک کریں.

شہری سے Sutta: ضمیر

  دنیا میں ایک آدمی ہے جو چابک کے لئے ایک اچھا گھوڑے کی طرح مذمت کرنے بیدار جو ضمیر، کی طرف سے مجبور کیا جاتا ہے؟ ہمیشہ کی زندگی کے ذریعے احساس جانے والوں - ضمیر کی طرف سے روکا وہ لوگ کم ہوتے ہیں. مصائب اور کشیدگی کے اختتام تک پہنچ گئی ہے، وہ یکساں طور پر اسمان ہے کیا کے ذریعے جانا؛ دھن میں باہر کی دھن جاتا ہے کے ذریعے جانا ہے.


Tolerace-Peace-Love

To WIN PEACE


The question that inevitably suggests
itself is, how far can the great message
of the Buddha apply to the present-day
world? Perhaps it may apply, perhaps it
may not; but if we follow the principles
enunciated by the Buddha, we will
ultimately win peace and tranquility for
the world.


Sri. Nehru - Former Prime Minister of India


Saving
Democracy, Equality, Fraternity and Liberty as enshrined in the
Constitution is most important for Sarvajan Hithaye Sarvajan Sukhaye
that is for the Peace, Happiness and Welfare of all societies including
SC/STs/ OBCs/ Minorities and the poor brahmins and baniyas who
constitute 99% of the population which has become endangered by 1%
chithpawan brahmins of RSS who are Murderers of democratic institutions
(Modi) using fradulent EVMs and snatched the MASTER KEY. Though it was
proved that EVMs could be tampered and as a result the Supreme Court
ordered to replace all of them with fool proof voting system like all
other 80 democracies of the world, the ex CJI Sadhasivam committed a
grave error of judgement by allowing  to replace them in a phased manner
as suggested by the CEC Sampath because of the cost to replace them
(Rs.1600 crore), murdering both the democratic institutions.


Now
the best option before the nation is to unite all the technological
experts of Sarvajan Samaj to fight the tamperable fardulent EVMs to save
the hard earned democracy.


This is Jambudipa i.e., Prabuddha Bharath. All people here were
Buddhists, are Buddhista and will continue to be Buddhists. But the 1%
chitpawan brahmins are trying to convert it into a violent,militant,
intolerable with a dominating attitude cult which is nothing but
defilement of the mind that is madness requiring mental treatment in
mental asylums. Many Buddhists places like Thirupathi, Kanchipuram etc.,
have been cornered by this cult. All the Bodhi trees under which Buddha
taught Vinaya as representation and hence was known as Vinayaka are now
cornered by this cult. The awakening with awareness of this truth will
bring back Peace, Compassion and Loving Kindness.

comments (0)
11/12/14
1324 LESSON 131114 THURSDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY run by http: sarvajan.ambedkar.org Course Program 1. Kamma-Hiri Sutta: Conscience-in English,Tamil,Telugu,Kannada,Hindi
Filed under: General
Posted by: @ 8:44 pm



1324 LESSON 131114 THURSDAY

FREE ONLINE E-Nālanda Research and Practice UNIVERSITY
run by



http:
sarvajan.ambedkar.org

Course Program 1. Kamma-Hiri Sutta: Conscience-in English,Tamil,Telugu,Kannada,Hindi

Please render correct translation in your mother tongue  and other languages you know to this Google translation. Practice and share to become Sotta Panna i.e., stream enterer and be happy to attain Eternal Bliss as Final Goal.

Classical English
http://indianexpress.com/article/india/india-others/a-little-india-in-myanmar-with-hindi-classes-and-an-rss-branch/2/
Nation
http://zeenews.india.com/news/world/pm-narendra-modi-to-attend-east-asia-summit-in-myanmar-today_1498128.html


http://www.tehelka.com/political-power-couples-narendra-modi-amit-shah-bjp-congress-sp-bsp-jdu/#.VGQKn4fN4go

Tehelka.com
http://www.dnaindia.com/india/report-strange-broom-challenge-going-on-in-the-country-akhilesh-yadav-2034694

http://static.dnaindia.com/images/2013/logo2013.png

https://www.facebook.com/WhiteHouse

The White House
https://www.facebook.com/congresodelarepublicadelperu

Congreso de la República del Perú

73) Classical Tamil
73) பாரம்பரிய தமிழ் செம்மொழி
http://tamil.webdunia.com/article/current-affairs-in-tamil/secularism-has-now-become-a-meaningless-word-romila-thapar-114111000028_1.html

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ஹிரி சுத்த : மனசாட்சி

எந்த 
மனிதன் உலகில் மனசாட்சியால், சவுக்கால் அடிபட்ட அருமையான  குதிரை  போன்ற 
கட்டுப்படுத்தப்படும் கண்டிக்காத விழிப்பூட்டுடன் இருப்பார் ? எப்போதும்
வாழ்க்கை மூலம் கவனத்தில் சென்று அந்த - துன்பம் மற்றும் மன அழுத்தம்
எட்டிய நிலையில், மனசாட்சி கட்டுப்படாத வர்கள் பார்பதற்கரிது.  துன்பம்
மற்றும் மன அழுத்தம் எட்டிய நிலையில்,அவர்கள் சீரற்ற நிலையிலும்  சமமாக
செல்கின்றனர்; இசைக்கு வெளியே யும் இசை யாக செல்கின்றனர்.


74)  Classical Telugu
74) సంగీతం తెలుగు
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అర్బన్ క్లీనర్: అంతరాత్మ

ఇటువంటి తెగిపోయిన అద్భుతమైన గుర్రం తీవ్రంగా విసుక్కున్నాడు గా ప్రపంచంలో వ్యక్తి యొక్క మనస్సాక్షి, అభిశంసన నియంత్రించాలని కమిటీ హెచ్చరిక ఉంటే? జీవితం ద్వారా వెళ్ళడానికి వారికి ఎల్లప్పుడూ జాగ్రత్త - బాధ మరియు ఒత్తిడి చేరుకుంది, అంగీకరించని parpatarkaritu మనస్సాక్షి. బాధ మరియు ఒత్తిడి చేరుకోవడం, వారు యాదృచ్ఛిక దశ సమానంగా ఉంటాయి; సంగీతం మరియు ట్యూన్ బయటకు వెళ్ళి.


45) Classical Kannada
45) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ
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45) ಕ್ಲಾಸಿಕಲ್ ಕನ್ನಡ
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ನಗರ ಕ್ಲೀನರ್: ಕನ್ಸೈನ್ಸ್

ಇಂತಹ ಹದಗೆಟ್ಟಿತ್ತು ಅದ್ಭುತ ಕುದುರೆ ಎಂದು, ವಿಶ್ವದ ಯಾವುದೇ ಮನಸ್ಸಾಕ್ಷಿಯ ಮೇಲೆ ಹರಿಹಾಯ್ದರು, ಎಚ್ಚರಿಕೆ ಖಂಡನೆ ನಿಯಂತ್ರಿಸಲ್ಪಡುತ್ತದೆ ಹಾಗಿಲ್ಲ ವೇಳೆ? ಯಾವಾಗಲೂ ಜೀವನದ ಮೂಲಕ ಹೋಗಿ ಯಾರು ಬಿವೇರ್ - ನೋವು ಮತ್ತು ಒತ್ತಡ ತಲುಪಿದಾಗ, parpatarkaritu ಆತ್ಮಸಾಕ್ಷಿಯ ಸ್ವೀಕರಿಸುವುದಿಲ್ಲ. ನೋವನ್ನು ಮತ್ತು ಒತ್ತಡ, ಅವರು ಯಾದೃಚ್ಛಿಕ ಹಂತದ ಸಮಾನರು; ಸಂಗೀತ ಮತ್ತು ರಾಗ ಹೊರಗೆ ಹೋಗಬಹುದು.

35) Classical Hindi
35) शास्त्रीय हिन्दी
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35) शास्त्रीय हिन्दी
35) शास्त्रीय हिन्दी

1323 सबक 121,114 बुधवार
मुफ्त ऑनलाइन ई-नालंदा अनुसंधान और अभ्यास विश्वविद्यालय
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आप इस गूगल अनुवाद जानते अपनी मातृभाषा और अन्य भाषाओं में सही अनुवाद प्रस्तुत करना करें। अभ्यास और Sotta पन्ना यानी, धारा दर्ज हो जाते हैं और अंतिम लक्ष्य के रूप में शाश्वत आनंद प्राप्त करने के लिए खुश होने के लिए साझा करें।

हिरी सुत्त: विवेक

  दुनिया में एक आदमी है जो कोड़ा के लिए एक ठीक घोड़े की तरह निंदा करने के लिए जागता है, जो विवेक ने विवश है? हमेशा जीवन के माध्यम से प्रति जागरूक जाने के जो लोग - विवेक से रोका उन दुर्लभ हैं। दुख और तनाव के अंत तक पहुँच चुके हैं, वे समान रूप से असमान क्या है के माध्यम से जाना; धुन में बाहर-धुन क्या है के माध्यम से जाना

SWIMMING FEDERATION OF INDIA 11th National Masters Championships

2014 21st to 23rd November 2014

GULBARGA SWIMMING

To; All Affiliated Units of S.F.I. & N.S.A.

Dear Sir,
Swimming Federation of India will
conduct
11th National Masters Championships -2014, in Swimming and Diving
hosted by Karnataka Swimming Association and its affiliate Gulbarga Aquatic association.
SWIMMING events will be held at ATAL BIHARI VAJPAYEE AQUATIC COMPLEX, Chandra shekhar Patil Stadium,
AIWAE - E - Shahi, GULBARGA – 585 101( North Karnataka)
from 21ST to 23RD November 2014, and Diving events at P.M. Swimming centre,
Jaya nagar III Block, Bangalore 560 011 on18th & 19th November 2014.

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1323 LESSON 121114 WEDNESDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY run by http: sarvajan.ambedkar.org Course Program 1. Kamma-Hiri Sutta: Conscience-in English,Tamil,Telugu,Kannada
Filed under: General
Posted by: @ 5:44 am



1323 LESSON 121114 WEDNESDAY

FREE ONLINE E-Nālanda Research and Practice UNIVERSITY
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Course Program 1. Kamma-Hiri Sutta: Conscience-in English,Tamil,Telugu,Kannada

Hiri Sutta: Conscience

 Who in the world
is a man constrained by conscience,
who awakens to censure
like a fine stallion to the whip?
Those restrained by conscience
are rare —
those who go through life
always mindful.
Having reached the end
of suffering & stress,
they go through what is uneven
evenly;
go through what is out-of-tune
in tune.

73) Classical Tamil
73) பாரம்பரிய தமிழ் செம்மொழி

ஹிரி சுத்த : மனசாட்சி

எந்த 
மனிதன் உலகில் மனசாட்சியால், சவுக்கால் அடிபட்ட அருமையான  குதிரை  போன்ற 
கட்டுப்படுத்தப்படும் கண்டிக்காத விழிப்பூட்டுடன் இருப்பார் ? எப்போதும்
வாழ்க்கை மூலம் கவனத்தில் சென்று அந்த - துன்பம் மற்றும் மன அழுத்தம்
எட்டிய நிலையில், மனசாட்சி கட்டுப்படாத வர்கள் பார்பதற்கரிது.  துன்பம்
மற்றும் மன அழுத்தம் எட்டிய நிலையில்,அவர்கள் சீரற்ற நிலையிலும்  சமமாக
செல்கின்றனர்; இசைக்கு வெளியே யும் இசை யாக செல்கின்றனர்.


74)  Classical Telugu
74) సంగీతం తెలుగు


74) ప్రాచీన తెలుగు
74) సంగీతం తెలుగు

అర్బన్ క్లీనర్: అంతరాత్మ

ఇటువంటి తెగిపోయిన అద్భుతమైన గుర్రం తీవ్రంగా విసుక్కున్నాడు గా ప్రపంచంలో వ్యక్తి యొక్క మనస్సాక్షి, అభిశంసన నియంత్రించాలని కమిటీ హెచ్చరిక ఉంటే? జీవితం ద్వారా వెళ్ళడానికి వారికి ఎల్లప్పుడూ జాగ్రత్త - బాధ మరియు ఒత్తిడి చేరుకుంది, అంగీకరించని parpatarkaritu మనస్సాక్షి. బాధ మరియు ఒత్తిడి చేరుకోవడం, వారు యాదృచ్ఛిక దశ సమానంగా ఉంటాయి; సంగీతం మరియు ట్యూన్ బయటకు వెళ్ళి.


45) Classical Kannada
45) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ

45) ಕ್ಲಾಸಿಕಲ್ ಕನ್ನಡ
45) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ

ನಗರ ಕ್ಲೀನರ್: ಕನ್ಸೈನ್ಸ್

ಇಂತಹ ಹದಗೆಟ್ಟಿತ್ತು ಅದ್ಭುತ ಕುದುರೆ ಎಂದು, ವಿಶ್ವದ ಯಾವುದೇ ಮನಸ್ಸಾಕ್ಷಿಯ ಮೇಲೆ ಹರಿಹಾಯ್ದರು, ಎಚ್ಚರಿಕೆ ಖಂಡನೆ ನಿಯಂತ್ರಿಸಲ್ಪಡುತ್ತದೆ ಹಾಗಿಲ್ಲ ವೇಳೆ? ಯಾವಾಗಲೂ ಜೀವನದ ಮೂಲಕ ಹೋಗಿ ಯಾರು ಬಿವೇರ್ - ನೋವು ಮತ್ತು ಒತ್ತಡ ತಲುಪಿದಾಗ, parpatarkaritu ಆತ್ಮಸಾಕ್ಷಿಯ ಸ್ವೀಕರಿಸುವುದಿಲ್ಲ. ನೋವನ್ನು ಮತ್ತು ಒತ್ತಡ, ಅವರು ಯಾದೃಚ್ಛಿಕ ಹಂತದ ಸಮಾನರು; ಸಂಗೀತ ಮತ್ತು ರಾಗ ಹೊರಗೆ ಹೋಗಬಹುದು.

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11/10/14
1322 LESSON 111114 TUESDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY run by http: sarvajan.ambedkar.org Course Program 1. Kamma 1. Devata-samyutta — Devas - Dukkara.m (Kummo) Sutta: Difficult - The Tortoise in Classical English,Tamil,Telugu, Thai,Turkish,Ukrainian,Urdu,Vietnamese,Welsh,Yiddish,Yoruba,Zulu
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1322 LESSON 111114 TUESDAY

FREE ONLINE E-Nālanda Research and Practice UNIVERSITY
run by

http:
sarvajan.ambedkar.org

Course Program 1. Kamma 1. Devata-samyutta — Devas - Dukkara.m (Kummo) Sutta: Difficult - The Tortoise in Classical English,Tamil,Telugu,Thai,Turkish,Ukrainian,Urdu,Vietnamese,Welsh,Yiddish,Yoruba,Zulu

…the deva spoke this verse…:

Hard it is to keep, and hard to bear,
Recluse-life for him who lacks the skill.
Obstacles abound, the fool is lost.
How long can he endure the holy life,
If he cannot hold his heart in check?
Caught now here, now there, he stumbles, falls,

[The Blessed One replied:]
As the tortoise draws into his shell
Each limb, the monk, withdrawn, with mind applied,
Unattached, and doing harm to none,
Passions wholly stilled, dwells blaming none.



74)  Classical Telugu

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74) సంగీతం తెలుగు
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74) సంగీతం తెలుగు
74) సంగీతం తెలుగు

1322 పాఠం 111114 మంగళవారం
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కోర్సు ప్రోగ్రామ్ 1. కమ్మ 1. Devata-samyutta - దేవతలు - Dukkara.m (Kummo) సుత్త: కష్టం - సాంప్రదాయిక ఆంగ్ల లో తాబేలు,

దేవా పద్యం మాట్లాడారు:

హార్డ్ ఉంచుకోవడం, మరియు భరించడం కష్టంగా,
నైపుణ్యం లేదు ఎవరు అతనికి సన్యాసి జీవితం.
అవరోధాలు అవివేకిని కోల్పోయింది, ఉన్నాయి.
ఎలా అతను పవిత్ర జీవితం భరిస్తున్నారు దీర్ఘ,
చెక్ తన గుండె ఉంచలేదు?
ఇప్పుడు ఇక్కడ, ఇప్పుడు అక్కడ క్యాచ్, అతను జారిపడుతుంది, వస్తుంది,
[దీవించబడిన ఒకరు సమాధానం:]
తాబేలు తన షెల్ లోకి తొలగిస్తారు
ప్రతి లింబ్, సన్యాసి, వెనక్కి, మనస్సు దరఖాస్తు తో,
జోడించబడని, మరియు ఎవరూ హాని,
పూర్తిగా stilled కోరికలు, ఎవరూ నిందించింది ఉంటూ.

75) Classical Thai
75) คลาสสิกไทย


75) คลาสสิกไทย
75) คลาสสิกไทย

http://driftsole.com/2014/05/05/the-friendliest-people-youll-ever-meet/comment-page-1/#comment-369

Driftsole Media: Adventure is for everyone
https://www.facebook.com/mindandlife

The Mind and Life Institutehttp://www.chiangraitimes.com/thailands-military-government-once-again-trying-to-prevent-foreign-control-of-joint-ventures.html

Chiang Rai Times English Language Newspaper

http://www.thestatesman.net/news/85772-cbi-s-u-turn-in-coal-scam-case.html

thestatesman

https://www.facebook.com/thestatesman1875


The Statesman Ltd.
https://www.facebook.com/home.php?sk=group_122822574405511

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หลักสูตรโปรแกรม 1. กรรม 1. Devata-Samyutta - อมร - Dukkara.m (Kummo) ซูต: ยาก -The เต่าคลาสสิกในภาษาอังกฤษ

เทพtheพูดข้อนี้

มันยากที่จะเก็บไว้และยากที่จะทน
สันโดษชีวิตสำหรับผู้ที่ขาดทักษะthe
อุปสรรคมากคนโง่theจะสูญเสียไป
ระยะเวลาที่เขาสามารถทนชีวิตศักดิ์สิทธิ์
ถ้าเขาไม่สามารถถือหัวใจของเขาในการตรวจสอบ?
จับตอนนี้ที่นี่ตอนนี้มีเขาก็จะสะดุดตก
[Theความสุขหนึ่งตอบ]
เป็นเต่าtheดึงเข้าไปในเปลือกของเขา
แต่ละกิ่ง, พระภิกษุสงฆ์the, ถอนตัว, ด้วยใจใช้
โสดและทำอันตรายใคร
กิเลสตัณหานิ่งทั้งหมด, อาศัยอยู่ไม่มี
โทษ



76)  Classical Turkish
76) Klasik Türk
http://www.hurriyetdailynews.com/turkish-government-resentful-says-pkk-undermining-the-process.aspx?pageID=238&nID=74107&NewsCatID=338

Hürriyet Daily News
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Hürriyet Daily News and Economic Review
http://terranullius.nationalinterest.in/2014/09/indias-tragedy/#comments



http://armstrongwilliam.wordpress.com/2014/05/28/germany-becomes-pro-akp-medias-latest-bete-noire/#comment-895

Turkish Press Review Blog

https://www.facebook.com/kktcb

KKTC Cumhurbaşkanlığı
https://www.facebook.com/TBMMresmi

TBMM
https://www.facebook.com/cbabdullahgul

Abdullah Gül

76) Klasik Türk
76) Klasik Türk

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Ders Programı 1. Kamma 1. Devata’yı-Samyutta - Devalar - Dukkara.m (Kummo) şuttan: Zor - Klasik İngilizceThe Kaplumbağa,

the deva Bu ayeti konuştu:

Zor tutmak, ve ayı zor,
theBeceriye sahip olmaması onun için münzevi hayat.
Engellerthe aptal kaybolur, boldur.
Nasılthe kutsal bir hayat dayanabilir uzun,
O kontrol onun kalbini tutamaz olur?
Şimdi burada, şimdi yakaladım, o sendeler, düşer,
[TheBlessed One yanıtladı:]
theKaplumbağa kendi kabuğu içine çeker gibi
Her bir bacak,the keşiş, içine kapanık, zihin uygulanmış,
Bekâr, ve hiçbiri zarar,
Tamamen stilled Tutkular, hiçbiri suçlamak yaşıyor.

77)  Classical Ukrainian
77) Класична українська
http://patriceayme.wordpress.com/2014/07/06/usa-financial-extortion/#comment-36175

https://www.facebook.com/KabminUA

Урядовий портал. Офіційний портал органів виконавчої влади України
77) Класична українська
77) Класична українська

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Програма курсу 1. Камма 1. Девата-Саньютта - Дев - Dukkara.m (Kummo) Сутта: Складно - Черепаха в класичному англійському,

Діва говорить цей вірш :

Жорсткий це зберегти, і важко нести,
Затворник-життя для того, хто не має навику.
Перешкоди предостатньо, дурень втрачається.
Як довго може він жити святим життям,
Якщо він не може тримати своє серце в узді?
Опинившись тут, то там, він спотикається, падає,
[Благословенний відповів:]
Як черепаха втягує в панцир
Кожна кінцівку, монах, знятий з розуму застосовується,
Вільний від прихильності, і заподіяти шкоду нікому,
Пристрасті повністю завмерла, чи не мешкає звинувачувати нікого.


78)  Classical Urdu
78) کلاسیکی اردو
http://universalurdupost.com/?p=15049
Universal Urdu Post
https://www.facebook.com/vanuatugovernment

http://www.studysolutions.pk/islamic-marriage-bureau-for-quick-simple-arranged-marriage

Islamic Marriage Bureau For Quick & Simple Arranged Marriage
http://www.tehelka.com/political-power-couples-narendra-modi-amit-shah-bjp-congress-sp-bsp-jdu/#.VGF2BofN73Q

Tehelka.com
http://stackoverflow.com/questions/12220290/generating-seo-friendly-url-slug-from-urdu-url

78) کلاسیکی اردو
78) کلاسیکی اردو

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کورس پروگرام 1. کمما 1. Devata-samyutta - Devas - Dukkara.m (Kummo) Sutta کی: مشکل - کلاسیکی انگریزی میں کچھآ،

دیوا اس آیت سے بولا:

مشکل یہ رکھنے کے لئے ہے، اور برداشت کرنا مشکل،
مہارت کا فقدان ہے جو اس کے لئے ایکانتواسی زندگی.
رکاوٹوں بیوکوف کھو گیا ہے، بھرے.
وہ کس طرح کی مقدس زندگی کو برداشت کر طویل،
وہ چیک میں اس کے دل کو پکڑ نہیں کر سکتے ہیں؟
اب یہاں، اب وہاں پھنسے، وہ ٹھوکر، آتا،
[بابرکت سے ایک نے جواب دیا:]
کچھی اس کے شیل میں مدد دیتی ہے کے طور پر
ہر ایک اعضاء، راہب، واپس لے لیا، ذہن لاگو کیا کے ساتھ،
Unattached، اور کسی سے پیچھے نہیں نقصان کر رہے،
مکمل کے stilled جذبات، کوئی بھی الزام لگا بستا.


79)  Classical Vietnamese
79) Người Việt Nam cổ điển
http://music.cornell.edu/undergraduate/course-descriptions/
http://music.cornell.edu/contact/

Banner image
http://www.newdawnmagazine.com/articles/the-coming-world-government

https://plus.google.com/share?url=http://www.nomadicmatt.com/travel-blogs/why-ill-never-return-to-vietnam/


79) Người Việt Nam cổ điển
79) Người Việt Nam cổ dictionaries

1322 Bài 111.114 thứ ba
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Chương trình khóa học 1. Nghiệp 1. Devata-samyutta - Devas - Dukkara.m (Kummo) Sutta: Khó khăn - Rùa trong cổ điển tiếng Anh,

các deva nói câu này :

Khó khăn đó là để giữ, và khó chịu,
Ẩn dật cuộc sống cho Đấng đã thiếu kỹ năng.
Những trở ngại rất nhiều, đánh lừa bị mất.
Bao lâu anh ta có thể chịu đựng cuộc sống thánh thiện,
Nếu anh ta không thể nắm giữ trái tim của mình trong kiểm tra?
Bị bắt tại đây, bây giờ có, anh tình cờ gặp, té ngã,
[Ðức Thế Tôn trả lời:]
Như con rùa rút vào vỏ bọc của mình
Mỗi chân tay, nhà sư, thu hồi, với tâm áp dụng,
Tự do, làm tổn hại đến không có,
Niềm đam mê hoàn toàn yên, Khưu sống đổ lỗi cho ai sánh kịp.



80)  Classical Welsh
80) Cymraeg Clasurol

80) Cymraeg Clasurol
80) English Clasurol
http://www.roughguides.com/contact-us/

Rough Guides
https://www.facebook.com/InterArtsMatrix

Inter Arts Matrix
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Rhaglen y Cwrs 1 Kamma 1. Devata-samyutta - Devas - Dukkara.m (Kummo) Sutta: Anodd - The Crwban mewn Saesneg Clasurol,

y Deva Siaradodd yr adnod hon :

Galed y mae i gadw, ac anodd eu dwyn,
Feudwy bywyd iddo sydd heb y sgil.
Rhwystrau digonedd, mae’r ffwl yn cael ei golli.
Pa mor hir y gall ef ddioddef y bywyd sanctaidd,
Os na all ddal ei galon dan reolaeth?
Wedi’ch dal yn awr fan hyn, yn awr yno, mae’n baglu, syrthio,
[Yr Bendigedig Un Atebodd:]
Gan fod y crwban yn tynnu i mewn i’w gragen
Mae pob braich neu goes, y mynach, ei dynnu’n ôl, gyda golwg cymhwyso,
Digyswllt, ac yn gwneud niwed i neb,
Nwydau stilled gyfan gwbl, trigo beio dim.


81)  Classical Yiddish
81) קלאסישע ייִדיש

http://tvtropes.org/pmwiki/pmwiki.php/WesternAnimation/GravityFalls
TV Tropes Org

https://plus.google.com/share?url=http%3A%2F%2Fthediagonal.com%2Ffeeds-thedialog%2F%23.VFcXhMjx_Ug.google_plusone_share&t=Feeds+theDiagona
https://quote.ucsd.edu/phonoloblog/2013/06/03/ocp-11/#more-1312

phonoloblog
https://www.facebook.com/sharer/sharer.php?u=http%3A%2F%2Fwww.jewfaq.org%2Fyiddish.htm&t=Judaism+101%3A+Yiddish+Language+and+Culture

81) קלאסישע ייִדיש
81) קלאסישע ייִדיש


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לויף פּראָגראַם 1. קאַממאַ 1. דעוואַטאַ-סאַמיוטטאַ - דעוואַס - דוקקאַראַ.ם (קוממאָ) סוטטאַ: שווער - די טאָרטאַס אין קלאסישע ענגליש,

די דעוואַ גערעדט דעם פסוק :

שווער עס איז צו האַלטן, און שווער צו טראָגן,
נאָזער-לעבן פֿאַר אים וואס לאַקס די בקיעס.
מניעות פארמערן, די נאַר איז פאַרפאַלן.
ווי לאַנג קענען ער פאַרטראָגן די הייליק לעבן,
אויב ער קענען נישט האַלטן זיין האַרץ אין טשעק?
געכאפט איצט דאָ, איצט דאָרט, ער סטאַמבאַלז, פאלט,
[די וואויל איינער געזאגט:]
ווי די טאָרטאַס דראָז אין זיין שעל
יעדער ענדגליד, די מאָנק, וויטדראָן, מיט פאַרשטאַנד געווענדט,
אַנאַטאַטשט, און טאן שאַטן צו גאָרניט,
תאוות אינגאנצן סטיללעד, וואוינט בליימינג גאָרניט
.


82)  Classical Yoruba
82) Kilasika Yoruba
https://www.facebook.com/AccreditedLanguage?sk=photos_stream
Accredited Language Services
https://yeyeolade.wordpress.com/2013/04/28/yoruba-ronu-this-white-girl-is-fighting-to-save-yoruba-languageculture-what-are-you-omo-yoruba-doing-to-save-it-she-also-is-smart-enough-to-know-that-orisa-are-not-gods-but-messengers-from-god-j/#comment-47869

82) Kilasika Yoruba
82) Kilasika Yoruba

Ẹkọ 1322 111114 Tuesday
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Papa eto 1. Kamma 1. Devata-samyutta - Devas - Dukkara.m (Kummo) Sutta: soro - Awọn Ijapa ni Kilasika English,

awọn deva sọ yi ẹsẹ :

Lile o ni lati pa, ati lati jẹri lile,
Recluse-aye fun u ti o ko si ni olorijori.
Idiwo pọ, awọn aṣiwère ti wa ni sọnu.
Bawo ni o gun le duro awọn mimọ aye,
Ti o ba ti o ko ba le mu ọkàn rẹ ni ayẹwo?
Mu bayi nibi, bayi ni o wa nibẹ, o kọsẹ, ṣubu,
[Awọn Olubukun Ọkan dahun pe:]
Bi awọn ijapa fa sinu rẹ ikarahun
Kọọkan ọwọ ti, awọn Monk, yorawonkuro, pẹlu ọkàn gbẹyin,
Lahore, ki o si ṣe si ipalara kò si,
Passions patapata stilled, gbé ebi .


83)  Classical Zulu
83) Zulu Classical
http://theblacksphere.net/2014/11/left-hopes-will-happen-ferguson/


https://www.facebook.com/sahistoryonline
South African History Online
http://streema.com/radios/Classic_FM_UK

Classic FM Logo
83) Zulu Classical
83) Zulu Classical

1322 ISIFUNDO 111114 ULWESIBILI
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Course Uhlelo 1. Kamma 1. Devata-samyutta - Devas - Dukkara.m (Kummo) Sutta: Ezinzima - Ufudu in English Classical,

the deva wakhuluma leli vesi :

Kunzima kangakanani ukugcina, futhi kanzima ukuze athwale,
‘Idla yodwa-ukuphila kuye ongenaso ngekhono.
Izithiyo kudlangile, kulahleka isiwula.
Esingakanani angaba akhuthazele ukuphila ongcwele,
Uma akakwazi ukubamba enhliziyweni yakhe in isheke?
Caught Manje lapha, manje, ukhubekile, uwela,
[The Ubusisiwe Omunye waphendula:]
Njengoba Ufudu udonsa egobolondweni wakhe
Ukudikiza ngamunye, monk, lahoxiswa, ingqondo isicelo,
Unattached, futhi ukwenza ingozi nakoyedwa,
Izinkanuko ngokupheleleyo siyathuliswa, ehlala sisole akekho
.


 
Posting as Jagatheesan Chandrasekharan (Change)
Jagatheesan Chandrasekharan · None
All
the opposition parties in the country did not like a Scheduled Caste
rather a Buddhist to rule the country in general and the 1% Chatpawan
RSS in particular. Hence the high tech fradulent EVMs which are
tamperable and ordered by the Supreme Court to replace them with fool
proof voting system is being used to stop the rise of sarvajan samaj
including the SC/STs/OBCs/Minorities and poor brahmins and baniyas that
constitute 99% of the country. The Ex CJI Sadhasivam committed a
judgement of error by allowing the suggestion of CEC Sampath to replace
the fradulent EVMs in phases that would take time till the year 2020.
Hence the Murderer of democratic institutions (Modi) snatched the MASTER
KEY denying Sarvajan Hithaye Sarvajan Sukhaye i.e., Peace, happiness
and welfare of all societies as enshrined in the Constitution for
Democracy, eqality, fraternity and liberty in favour of Capitalists and
industrialists. Even if the 99% of the Sarvajan Samaj are united the 1%
of the Chitpawans with the support of fradulent EVMs will be ruling the
roost unless some high tech intellectuals belonging to the sarvajan
samaj with some dare devil media expose this high tech fradulent EVMs.


image
What?  I Meant to Do That!Winter is Coming


comments (0)
11/09/14
1321 LESSON X1114 MONDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY run by http: sarvajan.ambedkar.org Course Program 1. Kamma 1. Devata-samyutta — Devas - Dukkara.m (Kummo) Sutta: Difficult - The Tortoise in பாரம்பரிய தமிழ் செம்மொழி Classical Tamil
Filed under: General
Posted by: @ 3:17 pm

1321 LESSON X1114 MONDAY

FREE ONLINE E-Nālanda Research and Practice UNIVERSITY
run by

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sarvajan.ambedkar.org

Course Program 1. Kamma 1. Devata-samyutta — Devas - Dukkara.m (Kummo) Sutta: Difficult - The Tortoise in பாரம்பரிய தமிழ் செம்மொழி Classical Tamil,



73) Classical Tamil
73) பாரம்பரிய தமிழ் செம்மொழி

பாரம்பரிய தமிழ் செம்மொழி வாழ்க ! வளர்க !

http://kaiarivazhagan.wordpress.com/2008/10/13/migration-and-its-pain/#comment-133


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1321 பாடம் X1114 திங்கட்கிழமை
இலவச ஆண்லைன்  மின் நாளந்தாவின் ஆராய்ச்சி மற்றும் பயிற்சி பல்கலைக்கழகம்

http://sarvajan.ambedkar.org
 ஆல் நடத்தப்படும்

பாடநெறி
திட்டம் 1. கம்மா 1. தேவதா-சம்யுத்தா - தேவர்கள் - துக்காரம் (கும்மோ )
சத்தா: கடினமான -  ஆமை பாரம்பரிய தமிழ் செம்மொழியில்

… தேவா … இந்த வசனம் பேசியது :

அதை வைத்து இருப்பது கடினம்  தான், மற்றும் தாங்கவும்  கடினமாகதான்,
திறமை இல்லாத அவருக்கு துறவி வாழ்க்கை.
தடைகள் நிறைந்திருக்கின்றதால் முட்டாளுக்கு  இழப்பு .
எத்தனை  காலத்திற்கு  அவரால்  பரிசுத்த வாழ்க்கையை சகிக்க முடியும்,
அவர் அவரது மனதை கட்டி  நடத்த முடியாது என்றால்?
இப்போது இங்கே, இப்போது அங்கே மாட்டிக்கொண்டு , அவர்  தடுமாற்றங்களால்  விழுகிறார்.

[ஆசிர்வதிக்கப்பட்டவர் பதிலளித்தார்:]
ஆமை தனது shell (கூட்டுக்குள் ) ஒவ்வொரு மூட்டையும்  இழுப்பதை போல், துறவி, திரும்பப்பெற்று , சிந்தனை உடன்,
பற்றற்று, மற்றும் யாருக்கும் தீங்கு செய்யாது,
முற்றிலும் ஓய்ந்த உணர்ச்சி யுடன் , யாரையும் குற்றம் சாட்டுவதை தவிர்த்து வாசம் செய்கிறார்.

comments (0)
11/08/14
1320 LESSON 91114 SUNDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY run by http: sarvajan.ambedkar.org Course Program 1. Kamma 1. Devata-samyutta — Devas - Dukkara.m (Kummo) Sutta: Difficult - The Tortoise in Classical English,Nepali,Norwegian, Persian,Polish,Portuguese, Punjabi,Romanian,Russia,Serbian,Slovak,Slovenian,Somali,Swahili,Swedish
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1320 LESSON 91114 SUNDAY

FREE ONLINE E-Nālanda Research and Practice UNIVERSITY
run by

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sarvajan.ambedkar.org

Course Program 1. Kamma 1. Devata-samyutta — Devas - Dukkara.m (Kummo) Sutta: Difficult - The Tortoise in Classical English,Nepali,Norwegian, Persian,Polish,Portuguese, Punjabi,Romanian,Russia,Serbian,Slovak,Slovenian,Somali,Spanish,Swahili,Swedish

58) Classical Nepali
58) शास्त्रीय नेपाली
https://www.soas.ac.uk/about/contacts/
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SOAS, University of London
58) शास्त्रीय नेपाली
58) शास्त्रीय नेपाली

1320 पाठ 91114 आइतवार
फ्री अनलाइन -नालंदा अनुसन्धान अभ्यास UNIVERSITY
द्वारा चलान
http: sarvajan.ambedkar.org

कोर्स कार्यक्रम 1 Kamma 1 Devata-samyutta - Devas - Dukkara.m (Kummo) Sutta: कठिन - शास्त्रीय अंग्रेजी मा कछुवा,

यो रेड्डी यो पद कुरा:

हार्ड राखन छ, सहन गर्न कठिन,
कौशल अभाव गर्ने उहाँको लागि वैरागी-जीवन
अवरोधका मूर्ख हराएको , बिगबिगी छ।
कसरी त्यो पवित्र जीवन धैर्य धारण गर्न सक्छौं लामो,
त्यो चेक आफ्नो हृदय धान्न सक्दैन भने?
अब यहाँ, अब त्यहाँ पकडे, उहाँले ठेस पुग्छ, लड्छ,
[धन्यको एउटा यस्तो जवाफ दिए:]
कछुवा आफ्नो खोल मा खिच्नुहुन्छ रूप
प्रत्येक अंग, यो भिक्षु, नबोल्ने, मन लागू संग,
अनासक्त, कुनै पनि हानि गर्दै,
पूर्ण सुन्न आरक्षित, कुनै पनि दोष बास

59) Classical Norwegian
59) Classical norsk


http://www.everyculture.com/No-Sa/Norway.html#Comments_form

Countries and Their Cultures

https://www.facebook.com/pages/ECRP-Early-Childhood-Research-and-Practice/324207487669935

ECRP (Early Childhood Research and Practice)

59) Classical norsk
59) Classical norsk

1320 LEKSJON 91114 søndag
GRATIS ONLINE E-Nalanda forskning og praksis UNIVERSITY
drevet av
http: sarvajan.ambedkar.org

Kurs Program 1. Kamma 1. Devata-samyutta - Devas - Dukkara.m (Kummo) Sutta: Vanskelig - The Tortoise i klassisk engelsk,

den deva snakket dette verset :

Vanskelig det er å holde, og vanskelig å bære,
Eneboer-liv for den som mangler ferdigheter.
Hindringer florerer, tosk er tapt.
Hvor lenge kan han holde ut den hellige liv,
Hvis han ikke kan holde sitt hjerte i sjakk?
Fanget her, nå er det, han snubler, faller,
[Den velsignede svarte:]
Som skilpadde trekker inn skallet sitt
Hvert lem, munken, trukket tilbake, med tanke påført,
Fristilt, og gjør skade for ingen,
Passions helt stilled dveler skylde ingen.



60)  Classical Persian
60) کلاسیک فار
http://www.aslanmedia.com/arts-culture/mideast-art/21547-learning-farsi-easy-as-aa-beh-seh


https://www.facebook.com/AjamMediaCollective

Ajam Media Collective
60
) کلاسیک فارسی
60) کلاسیک فار

1320 درس 91،114 یکشنبه
آنلاین رایگان E-نالاندا تحقیقات و دانشگاه تمرین
اجرا شده توسط
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برنامه دوره 1. Kamma 1. Devata-samyutta - Devas - Dukkara.m (Kummo) Sutta: سخت است - لاک پشت در کلاسیک انگلیسی،

the دوا این آیه سخن گفت :

سخت است برای حفظ، و سخت به خرس،
دور زندگی برای او که فاقد مهارت.
موانع فراوان، احمق از دست داده است.
چه مدت می تواند او زندگی مقدس تحمل،
اگر او می تواند قلب خود را در چک برگزار نمی؟
گرفتار در حال حاضر در اینجا، در حال حاضر وجود دارد، او دچار سردرگمی، سقوط،
[خوبان یکی پاسخ داد:]
به عنوان لاک پشت تساوی را به پوسته خود
هر اندام، راهب، خارج، با ذهن اعمال می شود،
متصل نشدهاست، و انجام آسیب به هیچ،
احساسات کاملا آرام، ساکن سرزنش هیچ.


61) Classical Polish
61) Polski Klasyczny
http://www.umb.edu/academics/caps/contact

https://www.facebook.com/umassboston
UMass Boston
61) Polski Klasyczny
61) Polski Klasyczny

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http: sarvajan.ambedkar.org

Program zajęć 1. Kamma 1. Devata-samyutta - Deva - Dukkara.m (Kummo) Sutta: Trudne - Żółw w klasycznym angielskim,

the Deva mówił ten werset :

Trudno jest utrzymać, i trudne do zniesienia,
Pustelnik życia dla tego, który nie posiada umiejętności.
Przeszkody w obfitości,the głupcem jest stracone.
Jak długo może trwać święte życie,
Jeśli on nie może utrzymać w ryzach swoje serce?
Złapany teraz tu, to tam, potknie się, upadki,
[TheBłogosławiony odparł:]
Jakthe żółw rysuje się jego powłoki
Każda kończyna,the mnich, wycofane z stosowane umysł,
Przywiązany, a krzywdy żadnej,
Pasje całkowicie ucichł, mieszka obwiniać nikogo.



62)  Classical Portuguese
62) Classical Português
http://affirmation.org/liberty-equality-fraternity/#comment-69182
Affirmation
https://www.facebook.com/sharer/sharer.php?u=http%3A%2F%2Faffirmation.org%2Fliberty-equality-fraternity%2F

62) Classical Português
62) Português Clássica

1320 LIÇÃO 91,114 domingo
GRÁTIS ONLINE E-Nalanda Pesquisa e Prática UNIVERSIDADE
executado por
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Programa do Curso 1. Kamma 1. Devata-samyutta - Devas - Dukkara.m (Kummo) Sutta: Difícil - A tartaruga em Inglês Clássica,

o deva falou este verso :

Difícil é manter, e difícil de suportar,
Recluso de vida para ele que não tem a habilidade.
Os obstáculos são muitos, o tolo está perdido.
Quanto tempo ele pode suportar a vida santa,
Se ele não consegue segurar seu coração em cheque?
Preso ora aqui, ora ali, tropeça, cai,
[O Abençoado respondeu:]
Como a tartaruga desenha em sua concha
Cada membro, o monge, retirado, com a mente aplicada,
Unattached e fazer mal a ninguém,
Paixões totalmente imóvel, habita culpar ninguém
.


63) Classical Punjabi
63) ਪੰਜਾਬੀ
https://www.facebook.com/sharer/sharer.php?u=http%3A%2F%2Fwww.sikhfoundation.org%2Fsikh-punjabi-language-studies%2Fdialogues-within-sikh-studies-texts-practices-and-performances%2F&t=Dialogues+with%28in%29+Sikh+Studies%3A+Texts%2C+Practices%2C+and+Performances
http://ihr.ucsc.edu/rebuilding-punjab/participants/
Institute for Humanities Research

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Institute For Humanities Research

63) ਪੰਜਾਬੀ
63) ਪੰਜਾਬੀ

1320 ਸਬਕ 91114 ਐਤਵਾਰ
ਮੁਫਤ ਆਨਲਾਈਨ -ਨਾਲੰਦਾ ਖੋਜ ਅਤੇ ਪ੍ਰੈਕਟਿਸ ਯੂਨੀਵਰਸਿਟੀ
ਦੁਆਰਾ ਚਲਾਇਆ
http: sarvajan.ambedkar.org

ਕੋਰਸ ਦੇ ਪ੍ਰੋਗਰਾਮ 1. Kamma 1. ਝੂਲੇਲਾਲ-samyutta - ਦੇਵਾਸ - Dukkara.m (Kummo) Sutta: ਮੁਸ਼ਕਲ - ਕਲਾਸੀਕਲ ਅੰਗਰੇਜ਼ੀ ਵਿੱਚ ਕੱਛੂ,

ਦੇਵਾ ਇਸ ਆਇਤ ਗੱਲ ਕੀਤੀ ਸੀ:

ਹਾਰਡ ਇਸ ਨੂੰ ਰੱਖਣ ਲਈ ਹੈ, ਅਤੇ ਪੈਦਾ ਕਰਨ ਲਈ ਸਖ਼ਤ,
ਹੁਨਰ ਦੀ ਘਾਟ ਹੈ, ਜੋ ਉਸ ਲਈ ਤਿਆਗਣਾ-ਜੀਵਨ.
ਸਮੱਸਿਆ ਮੂਰਖ ਖਤਮ ਹੋ ਰਿਹਾ ਹੈ, ਅਮੀਰ.
ਕਿਸ ਪਵਿੱਤਰ ਜੀਵਨ ਨੂੰ ਸਹਿਣ ਕਰ ਸਕਦੇ ਹਨ Long,
ਉਸ ਨੂੰ ਆਪਣੇ ਦਿਲ ਦੀ ਨਾ ਕਰ ਸਕਦਾ ਹੈ, ਜੇ?
ਹੁਣ ਵੀ ਇੱਥੇ, ਹੁਣ ਉੱਥੇ ਪਕੜਿਆ ਹੈ, ਉਹ ਠੋਕਰ, ਡਿੱਗ,
[ਧੰਨ ਇਕ ਨੇ ਜਵਾਬ ਦਿੱਤਾ:]
ਕੱਛੂ ਨੇ ਉਸ ਨੂੰ ਸ਼ੈੱਲ ਵਿੱਚ ਖਿੱਚਦਾ ਹੈ ਦੇ ਰੂਪ ਵਿੱਚ
ਹਰ ਇੱਕ ਅੰਗ, ਭਿਕਸ਼ੂ, ਵਾਪਸ ਲੈ, ਮਨ ਨੂੰ ਲਾਗੂ ਕੀਤਾ ਹੈ,
ਨਿਰਲੇਪ ਹੈ, ਅਤੇ ਕੋਈ ਵੀ ਨੂੰ ਨੁਕਸਾਨ ਕਰ ਰਹੇ,
ਪੂਰਨ ਨੂੰ ਨਵਿਰਤ, ਲਾਲਸਾ, ਕਿਸੇ ਨੂੰ ਨਾ ਚੁਣੋ ਦੋਸ਼ ਵਸਦਾ ਹੈ.


64)  Classical Romanian
64) clasică română
http://www.studyinginromania.com/contact-us.html
https://www.facebook.com/CapgeminiUK
Capgemini UK


64) clasică română
64) clasică română

1320 LECȚIA 91114 duminică
ONLINE GRATIS E-Nalanda cercetare și practică UNIVERSITATEA
condus de
http: sarvajan.ambedkar.org

Programul cursului 1. Kamma 1. Devata-Samyutta - Deva - Dukkara.m (Kummo) Sutta: Dificil -The Testoasa in clasică engleză,

the Deva a vorbit acest verset :

De greu este de a păstra, și greu de suportat,
Pustnic-viață pentru cel care nu are calificare.
Obstacole abundă,the prostul este pierdut.
Cât de mult poate el suporta viața sfântă,
Dacă el nu poate deține inima lui sub control?
Prins acum aici, acum acolo, se împiedică, cade,
[Cel Binecuvântat a răspuns:]
Ca broasca testoasa atrage în coajă lui
Fiecare la nivelul membrelor, călugărul, retras, cu mintea aplicată,
Neatașat, și de a face rău la nimeni,
Pasiuni liniști cu totul, locuiește nimeni vina.


65)  Classical Russia
65) Классическая России
http://www2.humboldt.edu/extended/xfall/
College of eLearning & Extended Education
https://www.hu-berlin.de/studies/counselling/leaflets/ba_html-en
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http://collegecatalog.uchicago.edu/thecollege/russianstudies/


Russian Studies

http://eponymousflower.blogspot.in/2013/07/new-monastery-of-franciscans-of.html?showComment=1408177093331#c5270947984275870013

http://www.masterstudies.com/Schools_and_Universities/Contact-us.html

Search for Masters Degree - MBA - EMBA - PhD - LLM - Courses

65) Классическая Россия
65) Классическая России

1320 УРОК 91114 воскресенье
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Программа курса 1. Камма 1. Девата-Саньютта - Дэв - Dukkara.m (Kummo) Сутта: Сложно - Черепаха в классическом английском,

the дева говорит этот стих :

Жесткий это сохранить, и тяжело нести,
Затворник-жизнь для того, кто не имеет навыка.
Препятствия предостаточно, дурак теряется.
Как долго может он жить святой жизнью,
Если он не может держать свое сердце в узде?
Оказавшись здесь, то там, он спотыкается, падает,
[Благословенный ответил:]
Какthe черепаха втягивает в панцирь
Каждая конечность, монах, снят с ума применяется,
Свободный от привязанности, и причинить вред никому,
Страсти полностью замерла, не обитает обвинять никого.


66)  Classical Serbian
66) Класична Српски
https://www.facebook.com/visiteurope
EUROPE (visiteurope.com)

http://www.ambassador-serbia.com/contact/


http://emtc-eu.com/country-reports/serbia/

66) Класична Српски
66) Класична Српски

1320 ЛЕКЦИЈА 91114 НЕДЕЉА
Фрее Онлине Е-Наланда Истраживање и пракса УНИВЕРЗИТЕТ
води
хттп: сарвајан.амбедкар.орг

Програм Курс 1. Камма 1. Девата-самиутта - Девас - Дуккара.м (Куммо) сутта: Тешко -The Тортоисе на класичне енглеском,

the дева говорио ове стихове :

Тешко је да се задржи, а тешко подносе,
Рецлусе-живот за њега који недостаје вештину.
Препреке обилују,the будала је изгубљена.
Колико дуго може да издржи светачки живот,
Ако он не може да држи под контролом своје срце?
Ухватио сада овде, сада, он посрће, пада,
[TheБлажени одговорио:]
Каоthe корњача увлачи у његов схелл
Сваки Лимб,the монах, повучена, уз примењена ум,
Откачен, и наноси штету ноне,
Страсти потпуно смирена, борави окривљујући ништа.


67)  Classical Slovak
67) Klasická Slovenskom
https://www.b2match.eu/horizon2020connections/pages/contact
Normal banner
http://www.unipo.sk/en/faculty-of-arts/contact
en
https://www.facebook.com/theuniversityofsheffield
The University of Sheffield
67) Klasická Slovenskom
67) KLASICKÁ Slovenskom

1320 LEKCIA 91114 nedeľu
FREE ONLINE E-Nalanda výskum a prax univerzít
beh
http: sarvajan.ambedkar.org

Samozrejme Program 1. Kammy 1. Deviata-Samyutta - Devas - Dukkara.m (Komm) Sutta: Obtiažne - korytnačka v klasickej angličtine,

Deva hovoril tento verš :

Ťažké je udržať, a ťažko nesú,
Samotár-život pre toho, kto chýba zručnosti.
Prekážky pretekajú, blázon je stratený.
Ako dlho dokáže vydržať svätý život,
Ak nemôže držať svoje srdce na uzde?
Chytený teraz tu, teraz, keď potkne, padá,
[Vznešený odpovedal:]
Vzhľadom k tomu, korytnačka vťahuje do svojej ulity
Každá končatina, mních, uzavretý, s mysľou použité,
Nepripútaný a robí škody na špičkovej úrovni,
Vášne úplne zastavili, prebýva obviňovať nikoho.


68)  Classical Slovenian
68) Klasični slovenski
http://www.science20.com/writer_on_the_edge/blog/scientists_discover_that_atheists_might_not_exist_and_thats_not_a_joke-139982
Fake Banner
https://www.facebook.com/Labiennaledivenezia
La Biennale di Venezia
68) Klasični slovenski
68) Klasični slovenski

1320 lekcija 91.114 nedelja
FREE ONLINE E-Nalanda Research and Practice UNIVERSITY
ki jih vodijo
http: sarvajan.ambedkar.org

Program seveda 1. kamma 1. Devata-samyutta - deve - Dukkara.m (Kummo) Sutta: Težko -The Želva v klasični angleščini

the deva govoril ta verz :

Težko je obdržati, in težko nositi,
Samotar doba za tistega, ki nima sposobnosti.
Ovire na pretek,the bedak se je izgubil.
Kako dolgo je lahko prenašati sveto življenje,
Če on ne more imeti svoje srce v šahu?
Ujete tukaj, zdaj tam, pohujša, pade,
[TheBlessed One odgovoril:]
Kotthe želva potegne v svoji lupini
Vsak ud,the menih, umaknjena s uporablja um,
Navezan, in delaš škodo, da nič,
Strasti v celoti umirivahu, prebiva krivijo nič.


69)  Classical Somali
69) Qadiimiga Somali
https://www.facebook.com/TheRepublicOfSomaliland
The Republic of Somaliland

http://www.oxfordhandbooks.com/page/contact-us

69) Qadiimiga Somali
69) Qadiimiga Somali

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Barnaamijka Course 1. Kamma 1. Devata-samyutta - Devas - Dukkara.m (Kummo) Sutta: adag - The diin ee Qadiimiga ah English,

Deva ka hadlay aayaddani waxa ay :

Waa ku adag tahay in ay sii, iyo inuu qaado adag,
Recluse-nolosha kii ka maqan xirfadda.
Dhibaatooyinka hortaagan badisaan, nacaska oo kale waxaa laga badiyay.
Intee in le’eg ayuu u adkaysan kara nolosha quduuska ah,
Haddii uu qaban Karin qalbigiisa in baaritaan?
Khasaaro Ka hadda halkan, hadda waxaa jira, wuu turunturoodaa, dhaco,
[Waxay u duceeyeen One ayaa ku jawaabay:]
Sida amuurka iyo barbaro galay uu madfac
Addinka kasta, wadaad ah, miyaydaan, caqligaaga oo codsatay,
Meelna haysan, oo sameeyo waxyeelo u ma jiro,
Damacyo saasna aamusiiyey, oo waxay deggan eedeeyaan ma jiro.


70)  Classical Spanish
70) Clásico español
https://www.facebook.com/CincinnatiLibrary
Public Library of Cincinnati and Hamilton County
http://www.laprogressive.com/whoopi-goldberg-tenure-controversy/#comment-183727

Making Whoopi: Missing the Point in the Tenure Debate

Whoopi Goldberg Tenure Controversy


70) Clásico español
70) Clásico español

1320 LECCIÓN 91114 Domingo
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Programa del curso 1. Kamma 1. Devata-saṁyutta - Devas - Dukkara.m (Kummo) Sutta: Difícil - La Tortuga en Inglés Clásico,

el deva habló este verso :

Duro que es mantener y difícil de soportar,
Vida Recluso para el que carece de la habilidad.
Abundan los obstáculos, el tonto se pierde.
¿Cuánto tiempo puede soportar que la vida santa,
Si él no puede mantener su corazón en jaque?
Atrapados ahora aquí, ahora allí, tropieza, cae,
[El Bendito replicó:]
Tal como la tortuga en su caparazón
Cada miembro, el monje, retirado, con la mente aplicada,
Unattached, y hacer daño a nadie,
Pasiones totalmente silenciadas, habita culpar a ninguno.


71)  Classical Swahili
71) Classical Kiswahili
https://www.facebook.com/YaleUniversity
Yale University
http://www.ciee.org/study-abroad/contact/
CIEE
71) Classical Kiswahili
71) Classical Kiswahili

1320 SOMO 91114 Jumapili
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inayoendeshwa na
http: sarvajan.ambedkar.org

Bila shaka Programu 1. Kamma 1. Devata-samyutta - Devas - Dukkara.m (Kummo) Sutta: Vigumu - kobe katika Classical Kiingereza,

Ukuta alizungumza aya hii …:

Vigumu kuweka, na ngumu kubeba,
Mtawa-maisha kwa yule inakosa ujuzi.
Vikwazo kwa wingi, mjinga ni waliopotea.
Jinsi ya muda mrefu hawezi kuvumilia maisha matakatifu,
Kama hawezi kushikilia moyo wake katika kuangalia?
Hawakupata sasa hapa, sasa kuna atajikwaa, maporomoko,
[Mtukufu alijibu:]
Kama kobe huchota katika ganda lake
Kila kiungo, mtawa, kuondoka, kwa akili kutumika,
Unattached, na kufanya madhara na hakuna,
Tamaa kabisa wakawatuliza, anakaa kuwalaumu hakuna.


72)  Classical Swedish
72) Classical svenska
https://www.facebook.com/NationalistAsatruNews
Nationalist Ásatrú News

http://dinolingo.com/blog/2013/09/20/swedish-etiquette-swedish-culture-for-kids/#comment-47000

Dino Lingo Blog – Culture and language learning for kids

Education is the best investment – dinolingo.com


72) Classical svenska
72) Classical English

1320 LEKTION 91.114 söndag
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Kurs Program 1. Kamma 1. Devata-Samyutta - Devas - Dukkara.m (Kummo) Sutta: Svårt - sköldpaddan i klassiska engelska,

deva- talade versen :

Svårt det är att hålla, och svårt att bära,
Eremit-liv för den som saknar kompetens.
Hinder i överflöd, dåren är förlorad.
Hur länge kan han stå ut med det heliga livet,
Om han inte kan hålla sitt hjärta i schack?
Fångas än här, än där, han snubblar, faller,
[Den Välsignade svarade:]
Som sköldpaddan drar in sitt skal
Varje lem, munken, tillbaka, med tanke tillämpas,
Lös, och att skada någon,
Passions helt stillade, bor skylla
ingen.




Photo: President Obama welcomes the Little League World Series U.S. champion Jackie Robinson West All Stars to the Oval Office → http://go.wh.gov/KchRvg #LLWS

Congratulation to the

American’s fool proof ballot system unlike our fradulent EVMs that could
be tampered. This was proved in the Supreme Court which directed that
all the EVMs should replaced with fool proof voting system. the ex CJI
committed an error of judgement in allowing these fradulent EVMs in
phased manner as suggested by the CEC Sampath because of the cost of Rs
1600 crore that helped Murderer of Democratic institutions (Modi) to
snatch the Master Key denying democracy, equality, fraternity and
liberty to 99% of SC/STs/OBCs/Minorities and poor brahmins and baniyas
as enshrined in the Constitution of the country.

We
hope that the all the societies get equal distribution of wealth of the
country and set an example to all the developing country under your
esteemed governance. Un utilised land may be distributed to landless
tillers with proper irrigation and the government must supply health
seeds to the farmers. The government may give loans for all those who
attain the age of 18 to start their own enterprises. The government
employees must be efficient for the good governance.


Former UP<br />
 Cm Mayawati said ex-BSP member Akhilesh Das offered her money for Rajya Sabha seat. Agencies

This ex congress baniya and the baniyas of BJP are not children of

Harish Chandra. These people have lot of black money in foreign banks
and they do not want to reveal their names as directed by the Supreme
Court. But they make false accusations against honest SC/STs htough
they have declared that all their hard earnings would go to help the
welfare of the people, as it is a madness of traditional hatred which
needs treatment in mental asylums.

The fradulent EVMs are the

part of the conspiracy along with all the opposition parties. Though the
Supreme Court was convince that these fardulent EVMs could be tampered
and passed orders to replace all the fradulent EVMs with tamper proof
voting system while the ex CJI Sadasivam agreed with the CEC Sampath to
replace them in phases because of the cost of Rs.1600 crore as a
conspiracy that helped Murder of democratic institutions (Modi).

BSP

is not only a political party but also a movement of societal change.
Hence this technological game of 1% Chitpawan RSS plan has to be
defeated by strengthening the 99% intellectuals by exposing the
fradulent EVMs as done by 80 democracies of the world in the larger
interest of Sarvajan Hitaye Sarvajan Sukhaye i.e., for the peace,
happiness and welfare of all societies including SC/STs/ OBCs/
Minorities and the poor brahmins and baniyas for distributing the wealth
of this country among all sections of the society as enshrined in the
Constitution by making the Supreme Court to pass orders to replace all
fradulent EVMs and till such time to scrap all elections conducted by
these fradulent EVMs and then to conduct elections with tamper proof
voting system to save democracy, equality, fraternity and liberty.

comments (0)
11/07/14
1319 LESSON 81114 SATURDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY run by http: sarvajan.ambedkar.org Course Program 1. Kamma 1. Devata-samyutta — Devas - Dukkara.m (Kummo) Sutta: Difficult - The Tortoise in Classical English,Icelandic, Igbo, Indonesian,Irish,Italian,Japanese,Javanese,Kannada,Khmer,Korean, Lao,Latin,Latvian, Lithuanian, Macedonian, Malay,Maltese,Maori,Marathi,Mongolian
Filed under: General
Posted by: @ 9:39 pm

1319 LESSON 81114 SATURDAY

FREE ONLINE E-Nālanda Research and Practice UNIVERSITY
run by

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sarvajan.ambedkar.org

Course Program 1. Kamma 1. Devata-samyutta — Devas - Dukkara.m (Kummo) Sutta: Difficult - The Tortoise in Classical English,Icelandic, Igbo, Indonesian,Irish,Italian,Japanese,Javanese,Kannada,Khmer,Korean, Lao,Latin,Latvian, Lithuanian, Macedonian, Malay,Maltese,Maori,Marathi,Mongolian ,

38) Classical Icelandic
38) Classical Icelandic
http://www.airsplace.ca/contact

AIRS Banner
https://www.facebook.com/mica.edu

MICA (Maryland Institute College of Art)
1319 Lexía 81114 Laugardagur
FREE ONLINE E-Nalanda Rannsóknir og Practice UNIVERSITY
hlaupa með
http: sarvajan.ambedkar.org

Course Program 1. Kamma 1. Devata-samyutta - Devas - Dukkara.m (Kummo) Sutta: Erfitt - The Tortoise í Classical ensku,

Deva talaði vísu :

Erfitt það er að halda, og erfitt að bera,
Einsetukona-líf fyrir honum, sem skortir færni.
Hindranir miklu mæli, fíflið er glataður.
Hversu lengi getur hann þola heilaga líf,
Ef hann getur ekki haldið hjarta hans í skefjum?
Caught nú hér, , hann hrasar, fellur,

[The Blessed One svaraði:]
Eins og skjaldbaka teiknar inn í skel sína
Hver útlima, sem munkur, dregin til baka, með hug beitt,
Unattached, og gera skaða að enginn,
Girndum alfarið þagnað, býr ásaka ekkert.

39) Classical Igbo
39) oge gboo Igbo

http://txstateu.wordpress.com/2013/11/05/alumni-elliott-brandsma/#comment-5509

https://www.facebook.com/Ndi.Igbo
Ndi Igbo
39) oge gboo Igbo
39) Oge Akara gboo Igbo

1319 IHEÞM 81114 Saturday
Ibu N’ỊNTANET E-Nālanda Research na Omume mahadum
-agba ọsọ site
http: sarvajan.ambedkar.org

N’ezie Mmemme 1. Kamma 1. Devata-samyutta - Devas - Dukkara.m (Kummo) Sutta: ihe isi ike - The mbekwu na oge gboo na English, Icelandic,

na deva kwuru n’amaokwu a :

Ike ọ bụ na-, na ike na-amị,
Recluse-ndụ ya na-enweghị nkà.
Ihe mgbochi na-eju eju, onye-nzuzu na-efu.
Olee otú ogologo nwere ike idi nsọ ndụ,
Ọ bụrụ na enweghị ike ijigide obi ya na ego?
N’ịbụ ugbu a, ugbu a, e, sụọ ngọngọ, dara,
[The Gọziri Agọzi zara ya, sị:]
Dị ka mbekwu na-eru n’ime ya shei
Onye ọ bụla N’ịdị, ndị mọnk, napụrụ, na uche ya n’ọrụ,
Unattached, na-eme imerụ onye ọ bụla,
Agụụ mmekọahụ dum stilled, bi ụta maka onye ọ bụla.


40) Classical Indonesian
40) Klasik Indonesia

40) Klasik Indonesia
40) Klasik Indonesia
https://www.facebook.com/softonic.en


Softonic
http://www.monash.edu.au/people/contact.html

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GRATIS ONLINE E-Nalanda Penelitian dan Praktek UNIVERSITY
dijalankan oleh
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Program Kursus 1. Kamma 1. Devata-samyutta - Deva - Dukkara.m (Kummo) Sutta: Sulit - Kura-kura di Klasik Inggris, Islandia,

deva berbicara ayat ini :

Sulitnya untuk menjaga, dan sulit untuk melahirkan,
Pertapa-hidup bagi orang yang tidak memiliki keterampilan.
Hambatan berlimpah, bodoh hilang.
Berapa lama dia bertahan hidup suci,
Jika ia tidak bisa menahan hatinya di cek?
Tertangkap sekarang di sini, sekarang ada, kakinya terantuk, jatuh,
[Bhagavan menjawab:]
Sebagai kura-kura menarik ke dalam cangkangnya
Setiap anggota tubuh, biarawan itu, ditarik, dengan pikiran diterapkan,
Terikat, dan merugikan none,
Passions sepenuhnya terhenti, berdiam tidak menyalahkan.


41) Classical Irish
41) Clasaiceach na hÉireann

41) Clasaiceach na hÉireann
41) Clasaiceach na hÉireann

https://www.facebook.com/IrishLanguageLearners


Irish Language Learners
http://www.nuigalway.ie/about-us/contact-us/

NUI Galway logo

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á reáchtáil ag
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Clár Cúrsa 1. Kamma 1. Devata-samyutta - Devas - Dukkara.m (Kummo) Sutta: Deacair - an turtar i Clasaiceach Béarla, Íoslainnis,

an Deva labhair an véarsa :

Deacair é a choimeád, agus go crua chun a iompróidh,
Recluse-saoil a in easnamh ar an scil.
Constaicí abound, tá an amadán caillte.
Cé chomh fada is féidir leis a mairfidh an saol naofa,
Más rud é nach féidir leis a shealbhú a chroí i sheiceáil?
Ghabháil anois anseo, anois ann, stumbles sé, titeann,
[D’fhreagair an Bheannaithe a hAon:]
Mar Tarraingíonn an turtar isteach ina bhlaosc
Gach limb, an manach, tarraingíodh siar, le aigne i bhfeidhm,
Unattached, agus ag déanamh dochar a shárú,
Passions stilled hiomlán, dwells blaming none.


42) Classical Italian
42) Classica italiana

42) Classica italiana
42) Classica italiana

http://earlychildhood.educ.ubc.ca/contact-us


interior_featureBanner_photo1.jpg

1319 81114 LEZIONE SABATO
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Programma del corso 1. Kamma 1. Devata-Samyutta - Deva - Dukkara.m (Kummo) Sutta: Difficile - La tartaruga in classica inglese, islandese,

il deva ha parlato questo verso :

È difficile mantenere, e difficile da sopportare,
Recluse-vita per colui che non ha la competenza.
Gli ostacoli non mancano, lo stolto si perde.
Quanto tempo fa a sopportare la vita santa,
Se non può tenere il suo cuore sotto controllo?
Preso ora qui ora là, inciampa, cade,
[Il Beato rispose:]
Come la tartaruga disegna nel suo guscio
Ogni arto, il monaco, ritirato, con la mente applicato,
Unattached, e fare del male a nessuno,
Le passioni del tutto paralizzata la abita, incolpando nessuno.

43) Classical Japanese
43)日本の古典

https://www.facebook.com/pomonacollege/posts/10152169225852665

Pomona College

http://www.orinst.ox.ac.uk/contact.html

University of Oxford


43日本の古典
43日本の古典

1319 LESSON81114土曜日
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によって経営
のhttp:sarvajan.ambedkar.org

コースプログラム1がkamma1. Devata-samyutta - 四天王 - Dukkara.mKummoスッタ難しい - クラシック英語アイスランド語

デヴァこの詩を話した

ハードそれが維持することであり、負担するのは難しい
スキルを欠いている彼のために世捨て人半減
障害は愚か者が失われたくさんあります。
どのように彼は聖なる生活を耐えることができ、長い
彼は小切手彼の心を保持することはできませんか?
ここに今そこにつかまえ彼はつまずき落下
[世尊は答えた:]
自分の殻引き込むように
各肢僧侶撤回、心が適用され
アタッチされていないそして誰にも負けない害をやって
完全に静め情熱どれも非難しないドエル

44) Classical Javanese
44) Klasik Jawa
https://www.facebook.com/UCRiverside

University of California, Riverside
http://www.nus.edu.sg/contact

44) Klasik Jawa
44) Klasik Jawa

1319 PELAJARAN 81114 SABTU
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mbukak dening
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Course Program 1. Kamma 1. Devata-samyutta - Deva - Dukkara.m (Kummo) Sutta: Sulit - The Tortoise Klasik Inggris, Icelandic,

ing deva ngandika iki ayat …:

Hard iku kanggo njaga, lan hard kanggo metokake,
Pertapa-urip kanggo wong sing kurang ing skill.
Alangan lubèr, wong gemblung wis ilang.
Suwene bisa ia keno gesang suci,
Yen ora bisa tahan marang jantung ing mriksa?
Kejiret saiki kene, saiki ana, mesthi kesandhung, tumiba,
[Satu Rahayu mangsuli:]
Minangka tortoise ndudohke menyang kang shell
Saben pang, biarawan, mundur, karo atine Applied,
Ora kagandhèng, lan mengkono gawe piala kanggo ora ana,
Karep wholly bakul nyentrik, Mas, semayam menyalahkan ora ana.


45) Classical Kannada
45) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ
http://www.gktoday.in/classical-languages-of-india/#comment-74913
http://scratched.gse.harvard.edu/resources/explore/147

Home
http://www.ciil.org/contactus.aspx

https://www.facebook.com/SpritzSF?ref=ts
SpritzSF
https://www.facebook.com/AnswersDotCom
Answers.com
https://www.facebook.com/gktoday.in
GKToday

https://www.facebook.com/dnaindia
DNA India
https://www.facebook.com/deccan.herald1

Deccan Herald - grassroots to galaxies
45) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ
45) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ

1319 ಪಾಠದ 81114 ಶನಿವಾರ
ಉಚಿತ ಆನ್ಲೈನ್ ಇ-ನಳಂದಾ ಸಂಶೋಧನೆ ಮತ್ತು ಪ್ರಯೋಗ ವಿಶ್ವವಿದ್ಯಾಲಯ
ನಡೆಸುತ್ತಿದ್ದ
HTTP: sarvajan.ambedkar.org

ಕೋರ್ಸ್ ಕಾರ್ಯಕ್ರಮದಲ್ಲಿ 1. ಕಮ್ಮ 1. ದೇವತಾ-ಸಂಯುತ್ತ - ದೇವತೆಗಳು - Dukkara.m (Kummo) ಸುಟ್ಟ: ಕಷ್ಟ - ಶಾಸ್ತ್ರೀಯ ಇಂಗ್ಲೀಷ್, ಐಸ್ಲ್ಯಾಂಡಿಕ್ ರಲ್ಲಿ ಆಮೆ,

ದೇವ ಈ ಪದ್ಯ ಮಾತನಾಡಿದರು:

ಹಾರ್ಡ್ ನೋಡಿಕೊಳ್ಳಿ, ಮತ್ತು ಹೊರಲು ಕಷ್ಟ,
ಕೌಶಲ್ಯ ಹೊಂದಿರುವುದಿಲ್ಲ ಅವನನ್ನು ಏಕಾಂತವಾಸಿ ಜೀವನ.
ಅಡೆತಡೆಗಳನ್ನು ಮೂರ್ಖ ಕಳೆದು, ಭದ್ರವಾಗಿವೆ.
ಹೇಗೆ ಅವರು ಪವಿತ್ರ ಜೀವನದ ಅವಕಾಶ ಮಾಡಬಹುದು ದೀರ್ಘ,
ಅವರು ಚೆಕ್ ತಮ್ಮ ಹೃದಯ ಹೊಂದಿರುತ್ತದೆ ಹೋದರೆ?
ಈಗ ಇಲ್ಲಿ, ಈಗ ಇಲ್ಲ ಸೆಳೆಯಿತು, ಅವರು ಮುಗ್ಗುರಿಸಿ, ಬೀಳುವ,
[ಪೂಜ್ಯರು ಉತ್ತರಿಸಿದರು:]
ಆಮೆ ತನ್ನ ಚಿಪ್ಪಿನೊಳಗೆ ಸೆಳೆಯುತ್ತದೆ ಎಂದು
ಪ್ರತಿಯೊಂದು ಅಂಗ, ಸನ್ಯಾಸಿ, ಹಿಂದಕ್ಕೆ, ಚಿಂತಿಸಿದರು ಜೊತೆ,
ಕಡಿದುಕೊಂಡಿರುವ, ಮತ್ತು ಯಾವುದೇ ಹಾನಿ ಮಾಡುವ,
ಸಂಪೂರ್ಣ stilled ಉದ್ವೇಗ ಯಾವುದೂ ಬೈದುಕೊಳ್ಳುತ್ತಾ ಅಡಕವಾಗಿದೆ.


46) Classical Khmer
46) បុរាណខ្មែរ
http://khmerarts.org/contact/


46) បុរាណខ្មែរ
46) បុរាណខ្មែរ
http://www.rupp.edu.kh/content.php?page=contact

1319 Lesson 81114 ថ្ងៃសៅរ៍
ក្រុមហ៊ុន ONLINE ឥតគិតថ្លៃអ៊ី Nalanda ស្រាវជ្រាវនិងអនុវត្តសាកលវិទ្យាល័យ
គ្រប់គ្រងដោយ
http: sarvajan.ambedkar.org

កម្មវិធីវគ្គសិក្សា 1. Kamma 1. ទេវតា-samyutta - ទេវតា - Dukkara.m (Kummo) សូត្រ: លំបាក - ការកន្ឋាក្នុងបុរាណជាភាសាអង់គ្លេស, អ៊ីស្លង់,

ទេវតានិយាយខគម្ពីរនេះ … :

វាជាការពិបាកក្នុងការរក្សានិងការពិបាកក្នុងការទ្រាំទ្រ,
ទីក្រុងជីវិតសម្រាប់គាត់ដែលខ្វះជំនាញ
ឧបសគ្គចម្រើនឡើងថាឱមនុស្សល្ងីល្ងើនោះត្រូវបានបាត់បង់។
តើគាត់អាចស៊ូទ្រាំជីវិតដ៏បរិសុទ្ធនោះ
ប្រសិនបើគាត់មិនអាចសង្កត់នៅក្នុងការពិនិត្យបេះដូងរបស់គាត់?
ចាប់បាននៅពេលនេះនៅទីនេះឥឡូវនេះមានលោកបានជំពប់ដួល, ធ្លាក់,
[ពរជ័យមួយដែលបានឆ្លើយតបថា:]
ក្នុងនាមជាអនើ្ដកដែលបានគូររបស់គាត់ចូលទៅក្នុងសែល
ជើងរាល់ព្រះសង្ឃដែលបានដកដោយមានចិត្តអនុវត្ត
unattached, និងការធ្វើទុក្ខទោសដល់នរណាម្នាក់,
តណ្ហាលួងលោមទាំងស្រុង, គង់នៅស្តីបន្ទោសនរណាម្នាក់

47) Classical Korean
47) 한국어 클래식

47) 한국어 클래식
47) 한국어 클래식
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PDN
http://yakatuon.com/2014/03/03/eggplant-vegan/comment-page-1/#comment-160

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20140108_134642 1319 LESSON 81,114 토요일
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코스 프로그램 1. 업 (業) 1. Devata-samyutta - 천왕 - Dukkara.m (Kummo) Sutta : 어려움 - 클래식 영어, 아이슬란드에서The 거북이,

the 데바 …이 구절을 말씀 :

하드 그것을 유지하는 것입니다, 그리고 부담하기 어려운,
기술이 부족 그를 위해 은둔 생활.
장애물 바보가 손실, 풍부하다.
그는 어떻게 거룩한 삶을 견딜 수있는 한,
그는 체크 그의 마음을 보유 할 수없는 경우?
지금 여기, 지금 겁에 질린 그는 비틀 거리며, 폭포,
[The축복 하나는 대답]
the거북이 자신의 껍질 오면서
사지, 스님, 철회, 마음이 적용된,
무소속, 그리고 누구에게도 해를하고,
전적으로 잠잠 열정<