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Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya 
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā
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LESSON 2965 & 2966 Thu 18 & Fri 19 Apr 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Free Online Tipiṭaka Law Research & Practice University
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112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through http://sarvajan.ambedkar.org Voice of All Awakened Aboriginal Societies (VoAAAS
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 7:24 pm

LESSON 2965 & 2966 Thu 18 & Fri 19 Apr 2019wj

Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness

Tipitaka
is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness
and peace on the path of Eternal Bliss as Final Goal

MEDITATION PRACTICE in BUDDHA’S OWN WORDS
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]
from

Analytic Insight Net -Free Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca

Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās
through

http://sarvajan.ambedkar.org

Voice of All Awakened Aboriginal Societies (VoAAAS)

web series on

Tipitaka

possibilities of the digital medium and working with like-minded people.

#
All

://m.wikihow.com/Make-Your-Own-Webshow

Author InfoHow to Make Your Own Webshow
Author Info
The Internet is an amazing place to bring your ideas to attention of others. One way to do this is through a web show. Follow these steps and you could soon become a bona fide Internet star!

Steps
Edit
Image titled Make Your Own Webshow Step 1
1
Get an idea for your show. It needs to be a good, wonderful, fun, and exciting with additional episodes. Try to get an idea for one good episode. Think, and write down these steps to help you remember. Then just write the script.
Image titled Make Your Own Webshow Step 2
2
Choose a title for your show. Just as much as you need a good idea for your show, you need a good title for it as well. Try to tie your title in with the topic of your show. Not only should it be relevant, it should be distinctive and memorable.
Image titled Make Your Own Webshow Step 3
3
Get lighting or else you wouldn’t be able to see anything. Pick out some colorful lights, too, if you want to add a little flair and style. Don’t forget to give it extra style!
Image titled Make Your Own Webshow Step 4
4
Make the scene or set look outstanding. Pick a colourful, big place to shoot your web show. If you put a plain white blank screen behind you it probably would look boring. If you pick something with a bunch of pictures and add things that show off your own flair. You could also use a large sized printout of an image as a backdrop. When you show your flair don’t add too much. It’ll overkill it and show you’re desperate.
Image titled Make Your Own Webshow Step 5
5
Have a camera worth taping with and stop recording. You’ll need a good camera to film your show. You could temporarily use a web cam, but if you want to show quality picture, you should invest in a digital camcorder. But don’t worry it’s not needed! If you don’t have much money you can use your webcam.
Image titled Make Your Own Webshow Step 6
6
Select family members or friends to work on your show. It would be great to have about two to three crew members. One do the actual filming while the other managed other technical aspects. You may also need two to three hosts or actors.
Image titled Make Your Own Webshow Step 7
7
Make a schedule or a planner of what you will be doing on the show and if there will be some guests. You can take the ideas you wrote down and fit them into your schedule to remember what time you have to do it.
Image titled Make Your Own Webshow Step 8
8
Don’t be boring or rude in your webshow. If you do, you will probably lose a huge amount of viewers and your precious time of taping shows all goes to waste! You also don’t have to be a polite goody two shoes but keep your temper easy too.
Image titled Make Your Own Webshow Step 9
9
Practice your lines so you don’t forget but don’t worry you can have cue cards if you want. Some people really don’t know how to act politely unless they have memorized the script or cue cards fully.
Image titled Make Your Own Webshow Step 10
10
Edit your video on the computer, make it run cleanly through scenes. There are various programs that can help you do this. Add special effects if necessary. Don’t let anyone who isn’t a good speller or someone who sabotages edit.
Image titled Make Your Own Webshow Step 11
11
Distribute your film on a free website. You may want to host your webcast on a video sharing site such as YouTube first, and then if it is really good get your own domain website. Use ratings and comments to your advantage. Listen to what people want to see and what they like.
Image titled Make Your Own Webshow Step 12
12
Promote your show. Nobody is going to watch your show if they don’t know it exists. Use both online and offline methods of spreading the word about your show. This could mean using social media as well as word-of-mouth techniques. Try social networking websites. Tell your friends to tell their friends or relatives. You can even try making posters to hand out.
Image titled Make Your Own Webshow Step 13
13
Read what they think. Read comments or messages people leave you on your website or video. Don’t think your video is bad if some comments are bad, just try to change your show a little bit and spice things up. Pay attention to the viewers that love your show.You should have a place where your fans can go look you up and give you feed back.If you get a lot of feed back that is not so good than just try to change your show a little so your fans will like it more.

Annapurna International School of Film and Media (AISFM), Hyderabad.

RHigh Priestess. Written and directed by Pushpa Ignatius, the eight-episode series will stream on Zee 5 from April 25.

We meet at Amala’s office at Annapurna International School of Film and Media (AISFM), Hyderabad. The media blitzkrieg for High Priestess is yet to begin. At the mention of it, Amala says with a twinkle in her eyes, “I will be running away before that. Nag wanted me to join him, since he’s going to be away all summer.” Nagarjuna is in Portugal shooting for his film Manmadhudu 2, directed by Rahul Ravindran.

Amala’s acting projects have been rather occasional, as she multi-tasks with responsibilities that include being the director of AISFM and overseeing Blue Cross of Hyderabad. She hasn’t done a Telugu film since Life is Beautiful (2012), but 2018 saw her in a cameo in Karwaan (Hindi).

Digital platform

High Priestess is a different ball game. Amala and Pushpa go back a long way: “Whenever I’ve visited Chennai in the last five years, we would meet for a meal at Amethyst, Anokhi or one such quaint café and talk about each other’s work. Pushpa has a decade of experience as an ad filmmaker. She once told me that she’s writing something with me in mind. I thought she was joking. But later she pitched High Priestess, wanting me to essay the role of a psychic and tarot reader. I liked the script, and it’s a role you don’t come across everyday.”

‘GoT’ fan
Amala’s favourite shows include Game of Thrones and Grey’s Anatomy. She applauds the writing and production values in international series and says she’s excited about the digital platform, especially for her students and alumni. “Nag and I often talk about it, how a billion screens of opportunities are opening up,” she remarks.
Pushpa, producer Krishna of Tribal Horse Entertainment, cinematographer Soundarrajan and the rest of the team was formed, including actors Kishore, Varalaxmi Sarathkumar and Brahmaji. Zee 5 came aboard as well. They began shooting in January this year. Her 15-day shoot, she recalls, was intense as they shot from 7 am to 10 pm, working within the stipulated time to not overshoot the budget. “The hard work on the sets and the acting process is no different from that of cinema, but the characters can be fleshed out more. In cinema everything is trimmed to fit into two hours; here there’s scope to explore the dimensions of a character and say more,” Amala observes. She lauds Pushpa for her clarity of thought and mentions that she’s a tarot reader. Amala herself was intrigued by psychic concepts earlier: “We all go through phases; in one such phase, I was interested to know about the psychic phenomenon,” she says.

Pushpa Ignatius and Amala Akkineni
Pushpa Ignatius and Amala Akkineni
Belief systems

The High Priestess trailer hints at the presence of a supernatural element. Amala notes that when such topics are dealt with, there’s bound to be a situation of death in the story. “We come across situations in life when people say something insensitive or inappropriate in a situation of death. I felt that in my role as a mature psychic, I should touch upon such issues of addressing things with sensitivity. Pushpa added those touches to the dialogues.”

Talking of death and sensitivity, we hark back to Karwaan where she holds a prayer meet that helps put things in perspective for some of the key characters. Not many know that Amala hosts prayer meets in Hyderabad as well. Those who know her well, talk about feeling calmer and enriched by her sessions. Mention that and Amala says, “Let me put it this way. A whole generation is moving away from highly ritualistic practices into a more thinking, spiritual process. By spiritual, I don’t refer to a cult or a guru. In your heart, you continue to feel the presence of people who’ve been dear to you even after they’ve left.” She looks at a photograph of her parents-in-law, Akkineni Nageswara Rao and Annapurna, and continues, “I was extremely close to my mother-in-law and after she, and later my father-in-law passed away, I continue to feel their presence. When anyone in the family has a moment of achievement, we say that the elders will be proud of us. So when you feel that connection, you naturally want to send a prayer to them. When I read something like that in a script (Karwaan), I know I’m working with like-minded people who believe that religion and rituals shouldn’t divide us.”

Amala Akkineni and Kishore in a still from the web series
Amala Akkineni and Kishore in a still from the web series
Amala is a sounding board for the scripts written by her students. Periodically, AISFM organises a writers’ hub and representatives of OTT platforms are invited to mentor emerging writers. “I urge my students to bring in depth and purpose into their writing, which will happen with life experiences. The High Priestess experience
Amala is a sounding board for the scripts written by her students. Periodically, AISFM organises a writers’ hub and representatives of OTT platforms are invited to mentor emerging writers. “I urge my students to bring in depth and purpose into their writing, which will happen with life experiences. The High Priestess experience helps me understand what more I need to bring to the film school. A story has to have several layers to sustain audience interest in each episode.”

Probe her on High Priestess and if the series will have an open ending, with the scope to continue further and Amala guffaws, “I will not let the cat out of the bag.” Meanwhile, she’s shown interest in a new idea for a web series but says it’s a long journey before it materialises, and she will take a call at the right time.

Mayawati accuses EC of favouring Yogi Adityanath
EC means Election Criminals
Ex CEC Samapth was the first Criminal to suggest to the ex CJI (Chief In Justice) Sathasivam to replace
all the EVMs in a phased manner as it cost Rs 1600 crore and the error of judgement was comitted.
The present CJI & CEC are not bothered to 100% verification of the VVPATs. This is for the benefit of
Murderers of democratic institutions and Master of diluting institutions (Modi)s Brashtachar Jhothe Psychopaths
(BJP) controlled by just 0.1% intolerant, violent, militant, number one terrorists of the world, evershooting,
mob lynching, lunactic, mentally retarded foreigners of Bend Israel Chilean Brahmins of Rowdy Rakshasa Swayam Sevaks
(RSS) whose mission is 360.
If elections were conducted in ballot papers they will get only 0.1% votes.

99.9% All Aboriginal Awakened Societies must unite to bring back ballot papers to through the chitpavan brahmins and their stogies in mental asylums in Bend Israel for their hatred, anger, jealousy, delusion and stupidity
Practice which are refinement of the mind.

30+ Vegan Easter Recipes Everyone Will Love
30+ VEGAN EASTER RECIPES EVERYONE WILL LOVE
APRIL 15, 2019

This post may contain affiliate links. Please read our disclosure for more info.
EGGCELLENT VEGAN EASTER RECIPES THAT ARE GUARANTEED TO IMPRESS

Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Amazing Easter table setting found on Sugar & Cloth

Why am I writing an article about vegan Easter recipes?

How did this happen?

I thought January was just yesterday and here we are in March already! I didn’t believe my grandma when she said: “Get to 20, and then time will fly”. It took so long to grow up, and now I am getting old too fast!

Anyway, I really wanted to share with you these amazing Easter ideas that will make your vegan Easter dinner simply amazing!

When I think about Easter, I think about chocolate and fresh spring vegetables: light leafy greens, asparagus, peas, carrots…and eggs! And if you are on a vegan diet, there are plenty of alternatives to real eggs, that taste as good and are much better for your health and for chickens!

I love Easter as it brings our family together and cooking feels a bit less stressful than Christmas! The weather starts to improve, and if it’s good enough some years we just opt for a lovely brunch or picnic outside.

Ready to start cooking?

Check out these yummy Easter recipes that even your meat eater family and friends will love!

Vegan Easter Breakfast
Becoming vegan doesn’t mean losing out on flavor and taste. All these recipes just look and taste amazing and will make your Easter breakfast delicious.

1. Blueberry Coconut Baked Oatmeal
Blueberry Coconut Baked Oatmeal| Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Love and Lemons

I love oats! And this oat treat combined with cinnamon is really delicious. It reminds me of the topping of a warm fruit crumble. The smell that comes out of the oven in the morning…something to die for!

2. Healthy Avocado Toast
Avocado tost: 30+ eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan dinner, brunch, lunch dinner and dessert ideas to satisfy your family!

Found on Gathering Dreams

Well, this is one of my recipes, so I LOVE it!

This vegan smashed avocado toast with chickpeas and sun-dried tomatoes is a super simple to make and it tastes amazing. I love recipes that don’t even make you think about your diet requirements, and although this recipe is vegan, everyone will love it!

3. Carrot Quinoa Oatmeal Breakfast Cookies
Carrot Quinoa Oatmeal Breakfast Cookies | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Love and Lemons

Another oaty recipe! But this time with the addition of carrots! Carrots really remind me of spring, fluffy bunnies and Easter!

These cookies are made with lots of good things: carrots, oats, flax, walnuts, pepitas, cranberries and quinoa.

4. Vegan Salmon Bagel
Vegan Salmon Bagel | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Green Evi

The first time I came across this recipe I thought: “Vegan salmon?”. From the pictures, it really looks like the real deal!

And it’s also very cheap to make! This simple vegan salmon is made out of carrots: it’s savory, salty, smokey and the texture is spot on. It’s the perfect recipe if you don’t want to eat fish but miss its taste.

Some More Vegan Easter Breakfast Recipes Ideas…
5. Blueberry Vegan Pancakes
6. Apricot Pecan Granola Bars
7. Fairy Bread Sprinkles on Toast
8. Vegan French Toast

Vegan Appetizers, Mains, and Sides
Here you can find some great savory dishes for your vegan Easter brunch, lunch or dinner! From appetizer to soups, to lovely vegan frittatas and healthier low-carb options!

No matter what diet you are following, here you will find the best vegan Easter recipes for you!

9. Simple Raw Zucchini Roll-Ups
Simple Raw Zucchini Roll-Ups | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Green Evi

Pretty raw vegan zucchini roll-ups, perfect as a light and healthy appetizer for your vegan Easter lunch. These zucchini rolls are filled with creamy, herbed cashew cheese, asparagus, scallions, and dill. They are easy and quick to make and look so cute!

10. Curry Hummus
Curry Hummus | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Pinch of Yum

This curry hummus will make your Easter table look fantastic! Smooth, creamy, and perfect for an awesome lunch. Gluten & dairy free.

11. Creamy Asparagus And Peas Soup
Creamy Asparagus And Peas Soup | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Minimalist Baker

IIf it’s going to be still a little chilly out there, you can try out this soup! A simple, 30-minute roasted asparagus soup with peas, shallot, and garlic!

12. Pea Pesto Pasta With Sun-Dried Tomatoes & Arugula
Pea Pesto Pasta With Sun-Dried Tomatoes & Arugula | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.
Found on Minimalist Baker

This pasta dish screams springtime! Ready in 30 minutes, it’s vegan, gluten-free and tossed with arugula and sun-dried tomatoes. Delicious!

13. Spanish Omelette
Spanish Omelette | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Wall Flower Kitchen

Have you ever tried chickpea flour? It’s amazing to make an omelet and you won’t miss eggs one bit!

This recipe is great as you can eat it hot or cold. You can prep the omelet in advance and have your Easter lunch ready! Plus, it’s very filling, naturally gluten-free, high in protein and low calorie.

14. Vegan Gnocchi with Arugula Pesto
Vegan Gnocchi with Arugula Pesto | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Lauren Caris Cooks

I love potato gnocchi and pesto in any form! If you want to impress your guests, this vegan gnocchi dish with arugula pesto will do the trick!

15. Vegan Olive and Artichokes Tart
Vegan Olive and Artichokes Tart |

Found on Green Evi

This olive and artichoke tart is very simple to make, takes just a few minutes to prepare, but tastes absolutely amazing. No one will guess it’s eggless. You will fool all your non-vegan friends!

16. Fresh Tomato Risotto with Grilled Greens
Fresh Tomato Risotto with Grilled Greens | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Lauren Caris Cooks

I always love a well-cooked risotto. Making a good risotto is easier than you think. Just follow the simple steps in this recipe and you will have a creamy risotto in no time.

17. Herb-Roaster Tri-Colored Carrots
Herb-Roaster Tri-Colored Carrots | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Averie Cooks

It’s not Easter without carrots on the table! This roasted version is very easy to make: crisp-tender carrots, lightly caramelized and flavored with rosemary, thyme, and parsley.

18. Super Spring Salad
Sping Salad: 30+ eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan dinner, brunch, lunch dinner and dessert ideas to satisfy your family!

Found on Gathering Dreams

19. Green Spring Salad
Green Spring Salad | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Green Evi

This vibrant green salad is the perfect way to celebrate the best, fresh spring produce. Sweet green peas mixed with crunchy roasted arugula and broccoli, creamy avocado slices and fresh herbs, and then everything is dressed with a tangy lemon vinaigrette.

Some More Vegan Easter Recipes Ideas…
20. Eggplant Lasagna Roll-Ups
21. Spring Detox Cauliflower Salad
22. 15-Minute Garlic Lime Cashew Zoodles
23. Creamy Tomato Shells
24. Creamy Wild Garlic Spring Pasta

Vegan Dessert
Some mouth-watering vegan Easter dessert recipes that everyone will love! They include classics like chocolate eggs, carrot cakes, chocolate cakes, and hot cross buns!

25. Vegan Elderflower Cake with Lemon Curd & White Chocolate Frosting
Vegan Elderflower Cake with Lemon Curd & White Chocolate Frosting | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Wall Flower Kitchen

This cake looks so pretty and it’s made with wholesome ingredients and no refined sugar! Plus its fluffiness is given by a special ingredient that you will never guess: mashed potatoes!

26. Raw Carrot Cake With Cashew Frosting
Raw Carrot Cake With Cashew Frosting | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Green Evi

If you love raw cakes, these are the perfect carrot mini cakes for you! It’s a pretty, sweet treat very similar to the texture of a classic carrot cake, but much healthier. It’s so good, you won’t be able to stop eating this!

27. Dark Chocolate Beetroot Cake With Chocolate Ganache Frosting
Dark Chocolate Beetroot Cake With Chocolate Ganache Frosting| Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Quite Good Food

This dense and fudgy chocolate cake is a bit more complex than some of the other recipes, but it looks so good and tastes even better! With dairy-free chocolate ganache frosting and marzipan eggs, it’s the perfect cake to celebrate Easter!

28. Vegan Easter Lemon Cupcakes
Vegan Easter Lemon Cupcakes | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Wall Flower Kitchen

Lemon is so refreshing and it’s the perfect flavor to end your Easter with (after eating lots of vegan chocolate of course!). These lemon cupcakes are light and fluffy and look so festive!

29. White Chocolate Peanut Butter Eggs
White Chocolate Peanut Butter Eggs | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Minimalist Baker

A simple treat, if you love peanut butter: easy, vegan peanut butter eggs with a white chocolate coating! All you need are 7 ingredients. The perfect treat for Easter and beyond!

30. Nakd Hot Cross Bun Cupcakes
Nakd Hot Cross Bun Cupcakes | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Wall Flower Kitchen

A vegan cupcake version of the traditional Hot Cross Buns!

31. Vegan Easter Cookies
Vegan Easter recipes: Vegan Easter cookies

Found on Vegan Family Recipes

Cute and delicious Vegan Easter Cookies that are great to make with your kids, perfect to have fun with the whole family!

Some More Vegan Easter Dessert Recipes Ideas…
32. Peanut Butter Eggs

+ Vegan Easter Recipes Everyone Will Love
30+ VEGAN EASTER RECIPES EVERYONE WILL LOVE
APRIL 15, 2019

This post may contain affiliate links. Please read our disclosure for more info.
EGGCELLENT VEGAN EASTER RECIPES THAT ARE GUARANTEED TO IMPRESS

Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Amazing Easter table setting found on Sugar & Cloth

Why am I writing an article about vegan Easter recipes?

How did this happen?

I thought January was just yesterday and here we are in March already! I didn’t believe my grandma when she said: “Get to 20, and then time will fly”. It took so long to grow up, and now I am getting old too fast!

Anyway, I really wanted to share with you these amazing Easter ideas that will make your vegan Easter dinner simply amazing!

When I think about Easter, I think about chocolate and fresh spring vegetables: light leafy greens, asparagus, peas, carrots…and eggs! And if you are on a vegan diet, there are plenty of alternatives to real eggs, that taste as good and are much better for your health and for chickens!

I love Easter as it brings our family together and cooking feels a bit less stressful than Christmas! The weather starts to improve, and if it’s good enough some years we just opt for a lovely brunch or picnic outside.

Ready to start cooking?

Check out these yummy Easter recipes that even your meat eater family and friends will love!

Vegan Easter Breakfast
Becoming vegan doesn’t mean losing out on flavor and taste. All these recipes just look and taste amazing and will make your Easter breakfast delicious.

1. Blueberry Coconut Baked Oatmeal
Blueberry Coconut Baked Oatmeal| Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Love and Lemons

I love oats! And this oat treat combined with cinnamon is really delicious. It reminds me of the topping of a warm fruit crumble. The smell that comes out of the oven in the morning…something to die for!

2. Healthy Avocado Toast
Avocado tost: 30+ eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan dinner, brunch, lunch dinner and dessert ideas to satisfy your family!

Found on Gathering Dreams

Well, this is one of my recipes, so I LOVE it!

This vegan smashed avocado toast with chickpeas and sun-dried tomatoes is a super simple to make and it tastes amazing. I love recipes that don’t even make you think about your diet requirements, and although this recipe is vegan, everyone will love it!

3. Carrot Quinoa Oatmeal Breakfast Cookies
Carrot Quinoa Oatmeal Breakfast Cookies | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Love and Lemons

Another oaty recipe! But this time with the addition of carrots! Carrots really remind me of spring, fluffy bunnies and Easter!

These cookies are made with lots of good things: carrots, oats, flax, walnuts, pepitas, cranberries and quinoa.

4. Vegan Salmon Bagel
Vegan Salmon Bagel | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Green Evi

The first time I came across this recipe I thought: “Vegan salmon?”. From the pictures, it really looks like the real deal!

And it’s also very cheap to make! This simple vegan salmon is made out of carrots: it’s savory, salty, smokey and the texture is spot on. It’s the perfect recipe if you don’t want to eat fish but miss its taste.

Some More Vegan Easter Breakfast Recipes Ideas…
5. Blueberry Vegan Pancakes
6. Apricot Pecan Granola Bars
7. Fairy Bread Sprinkles on Toast
8. Vegan French Toast

Vegan Appetizers, Mains, and Sides
Here you can find some great savory dishes for your vegan Easter brunch, lunch or dinner! From appetizer to soups, to lovely vegan frittatas and healthier low-carb options!

No matter what diet you are following, here you will find the best vegan Easter recipes for you!

9. Simple Raw Zucchini Roll-Ups
Simple Raw Zucchini Roll-Ups | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Green Evi

Pretty raw vegan zucchini roll-ups, perfect as a light and healthy appetizer for your vegan Easter lunch. These zucchini rolls are filled with creamy, herbed cashew cheese, asparagus, scallions, and dill. They are easy and quick to make and look so cute!

10. Curry Hummus
Curry Hummus | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Pinch of Yum

This curry hummus will make your Easter table look fantastic! Smooth, creamy, and perfect for an awesome lunch. Gluten & dairy free.

11. Creamy Asparagus And Peas Soup
Creamy Asparagus And Peas Soup | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Minimalist Baker

IIf it’s going to be still a little chilly out there, you can try out this soup! A simple, 30-minute roasted asparagus soup with peas, shallot, and garlic!

12. Pea Pesto Pasta With Sun-Dried Tomatoes & Arugula
Pea Pesto Pasta With Sun-Dried Tomatoes & Arugula | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.
Found on Minimalist Baker

This pasta dish screams springtime! Ready in 30 minutes, it’s vegan, gluten-free and tossed with arugula and sun-dried tomatoes. Delicious!

13. Spanish Omelette
Spanish Omelette | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Wall Flower Kitchen

Have you ever tried chickpea flour? It’s amazing to make an omelet and you won’t miss eggs one bit!

This recipe is great as you can eat it hot or cold. You can prep the omelet in advance and have your Easter lunch ready! Plus, it’s very filling, naturally gluten-free, high in protein and low calorie.

14. Vegan Gnocchi with Arugula Pesto
Vegan Gnocchi with Arugula Pesto | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Lauren Caris Cooks

I love potato gnocchi and pesto in any form! If you want to impress your guests, this vegan gnocchi dish with arugula pesto will do the trick!

15. Vegan Olive and Artichokes Tart
Vegan Olive and Artichokes Tart |

Found on Green Evi

This olive and artichoke tart is very simple to make, takes just a few minutes to prepare, but tastes absolutely amazing. No one will guess it’s eggless. You will fool all your non-vegan friends!

16. Fresh Tomato Risotto with Grilled Greens
Fresh Tomato Risotto with Grilled Greens | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Lauren Caris Cooks

I always love a well-cooked risotto. Making a good risotto is easier than you think. Just follow the simple steps in this recipe and you will have a creamy risotto in no time.

17. Herb-Roaster Tri-Colored Carrots
Herb-Roaster Tri-Colored Carrots | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Averie Cooks

It’s not Easter without carrots on the table! This roasted version is very easy to make: crisp-tender carrots, lightly caramelized and flavored with rosemary, thyme, and parsley.

18. Super Spring Salad

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04/16/19
LESSON 2964 Wed 17 Apr 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Free Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through http://sarvajan.ambedkar.org Voice of All Awakened Aboriginal Societies (VoAAAS) -Good Governance of the Modern World
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 6:10 pm

LESSON 2964 Wed 17 Apr 2019

Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness

Tipitaka
is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness
and peace on the path of Eternal Bliss as Final Goal

MEDITATION PRACTICE in BUDDHA’S OWN WORDS
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]
from

Analytic Insight Net -Free Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca

Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās
through

http://sarvajan.ambedkar.org

Voice of All Awakened Aboriginal Societies (VoAAAS)

Good Governance of the Modern World

Just 0.1% intolerant, violent, militant, number one terrorists of the world,
ever shooting, mob lynching, lunatic, mentally retarded, Paradesis from Bend Israel
Kicked out from there the chitpavan Brahmins of Rowdy Rakshasa Swayam Sevaks
Remotely controlling Brashtachar Jhoote Psychopaths headed by stooges,
Chamchas, slaves, chelas, bootlickers, own mother’s flesh waters like the
Murderers of democratic institutions & Masters of diluting institutions full of
hatred, anger, jealousy, delusion, stupidity which are defilement of the mind
requiring mental treatment at mental asylums in BeneIsrael are now ruling
the country after tampering the fraud EVMs/VVPATs keeping their software
with its source code hidden from the eyes of the voters.

Now 99.9% All Aboriginal Awakened Societies have united to throw the chitpavan Brahmins and their slaves in mental asylums and start good governance for welfare, happiness and peace for the many.And to save
Universal Adult Franchise,Democracy, Equality, liberty,
and fraternity as enshrined in our modern

All political leaders who are ruling are chitpavan Brahmins
reaping the hindutva society by tampering the fraud EVMs/VVPATs.
Marvelous Construction fathered by Dr B R Ambedkar.

Caste discrimination and caste privileges conscious is there
all over the country.

Manyavar Kanshiram ji was a successful political reformer who united
all backward castes. As a result Ms Mayawati became CM of UP for
4 times and provided good governance as per the constitution and
The Teaching of the Awakened One with Awareness and became eligible
to be the PM.

This was not liked by the chitpavan brahmins. So the EVMs/VVPATs are tampered
to deny the Master Key to the downtrodden as desired by Dr Ambedkar
and Kanshiram.

EC (Election Criminals) urged to act against Murderers of democratic institutions & Masters of diluting institutions (Modi), BJP Brashtachar Jhoothe Psychopaths leaders
17 Apr 2019
On Tuesday it urged the Election Commission to initiate action for prosecuting BJP Ministers, including Prime Minister Narendra Modi and party president Amit Shah, for their alleged unconstitutional and communally divisive statements. In a letter to the poll panel, PUCL cited media reports to allege that key leaders of the BJP had made “highly objectionable, communal, anticonstitutional and hate inciting” statements in the past few days. The NGO also requested the EC to issue directions to the media for not publishing communally divisive contents.
Li
With BSP chief Mayawati out of campaigning for 48 hours, for violating the election code, the party made a statement in the “capital of Sarvajan Samajl” by putting her nephew Akash Anand on the centre stage.

Accompanying party general secretary Satish Chandra Mishra, SP president Akhilesh Yadav and RLD chief Ajit Singh, Mr. Anand appealed to voters to vote for the mahagathbandan candidates in Agra, Fatehpur Sikri and Mathura.

MAY YOU ALL BE EVER HAPPY, WELL AND SECURE
MAY YOU LIVE LONG
MAY ALL SENTIENT AND NON-SENTIENT BEINGS BE EVER HAPPY
MAY YOU BE ALWAYS HAVE CALM, QUIET, ALERT,ATTENTIVE AND
EQUANIMITY MIND WITH A CLEAR UNDERSTANDING THAT
EVERYTHING IS CHANGING
Jagatheesan Chandrasekharan

UPASAKA JAGATHEESAN CHANDRASEKHARAN

ECONOMY OF THE AWAKEN ONE WITH AWARENESS
(AOA)
The Awaken One with Awareness assert that, “The way to change the world is to change the nature of man,”that offers Insight to Improve Conditions for Planet, Inhabitants.

The world needs waves of reforms.

Generate an opportunity to set the world on a more equitable and sustainable path of development.
AOA much to offer that process. AOA assert that, “The way to change the world is to change the nature of man,” offers a critical insight into how to improve conditions for our planet and its inhabitants.
The spirit to care not just for ourselves but for others, based on an awareness of our interlinked fates, lies at the heart of AOA- and, indeed, all of the world’s great religions.

These thoughts challenge families, communities and nations to act in concert for the advancement of our common well-being. That is the best way to secure individual and collective progress in an interdependent world.
We must also change longstanding assumptions and open our minds to new ideas and possible solutions if we are to address major global threats, from the proliferation of deadly weapons to intolerance and inequality.
We must invite Awaken Ones with Awareness and people of all traditions to use the occasion to reflect on how we can change our actions to pave the way for a more sustainable future.

Awakened One with Awareness bequeathed to humanity profound thoughts that can guide our efforts to resolve the severe problems facing today’s world.

Injunction against the three poisons of greed, anger and ignorance is especially relevant to multilateral efforts to overcome the hunger that needlessly affects nearly a billion people in a world of plenty, the brutal violence that takes millions of lives each year, and the senseless environmental damage that humans cause to our only home, the planet Earth.

Socio-economic development may sound modern, but its core is the very problem of human suffering that was addressed more than 2,500 years ago.

Numerous Awakened One With Awareness organizations are putting these thoughts into practice. Their support is for activities to achieve the Millennium Development Goals, our blueprint for enabling all people to enjoy lives of dignity and opportunity.

Let us draw on the universal values of Awakened Ones With Awareness to act in solidarity with those who are suffering, thereby contributing to a more compassionate and awakened world for all.

ECONOMY OF THE AWAKEN ONE WITH AWARENESS (AOA) is to provide all people with a minimum income.

Radiation theory sees the economy prospering through the virtuous actions of individuals following the moral law.

AOA accept existing political and economic institutions, even while providing a democratic social ethos revolutionary for its time.

King Asoka, greatest of all Indian emperors, pursued a highly activist fiscal policy even though he believed only meditation could help people to advance in moral living.

AOA places great stress on gift giving.

Income Redistribution in the Ideal State

Through the laws of cause and condition there is a distributive cycle of one’s current social and economic position is due to one’s good cause and condition accumulated in the past. This does not mean indifference to the poor, for one’s economic status is not only dependent on the laws of cause and condition, but is also complemented by the moral virtues of compassion and generosity.’ Alms giving to the poor is regarded as increasing one’s merit The importance of our active intervention has some important implications for behavior of the “righteous ruler” as well.

AOA kings are also known for the financial aid which they provided for the poor; indeed, the kings were advised to give their gifts to all who are poor. Moreover, gifts to the those who practice AOA do not prevent them from providing a refuge for the destitute or from redistributing such beneficence to the indigent.

Redistribution of income, either through the public or private, sectors, is certainly regarded in a favorable light. In order to favor the spiritual improvement of the population, the State is justified in taking steps to provide all people with a minimum income.

Radiation: Virtue as a Positive Externality

AOA theory of radiation sees the economy prospering through the collective impact of the virtuous actions of individuals.

AOA argue that since the economy can ultimately prosper only through virtuous action, ultimately the only hope for prosperity lies in a regeneration of human kind, e.g., through the cultivation of the Four Sublime Abodes (loving kindness, compassion, sympathetic joy, and equanimity). Any appropriate good action inevitably leads to an increase of the material wealth of the community.

Trade Through the Market

AOA discussion on right livelihood prohibits trade in certain goods and services, which means that all other types of trade are apparently allowed (but not explicitly approved). In an interesting
comparison between trading and agriculture as means of livelihood, the AOA also notes that both can bring high or low returns, depending on the circumstances; however, trading is an occupation with little to do, few duties, a small administration, and small problems, while agriculture is the reverse. The capable merchant is approvingly said to know the value of goods and prices and the profits he obtains; and to buy where the price is low and to sell where the price is high.

A merchant who was generous to the cause was highly praised for his piety.

AOA accepts competition in general in the sense that it is possible to compete without hurting others,excel in virtue.

“prizes in the school of life that each may strive for to obtain…. If a man chooses to interpret this as free competition, it is still competition without rivalry, for victory to oneself does not mean the defeat of someone else.”

Economic Policies

Description of the origins of property also discusses the origins of the State. As crime increased after the division of the land, the people elected a king to maintain law and order, paying him for his troubles. This suggests a type of social contract theory, which means that the king has important obligations toward the people.

Some of the discussion about economic policy are traditional Ten Royal Precepts of Kingship: generosity, morality, liberality, uprightness, gentleness, self-restraint, non-anger, non-hurtfulness, forbearance, and non-opposition.

However, more practical advice can also be found. For instance, one of the sources, speaks of the Royal Acts to increase prosperity which include giving of seed corn and food to farmers and of capital to merchants to start or increase their business. The particular source emphasizes that if prosperity increases, economic disorders and crime such as theft decrease.

Additional insight into State economic activities can be gained by examining the records of some of the “righteous rulers” who are revered by the AOA. It should be noted that because of the participation of the State in the operations of the irrigation systems in many of these countries, the crown had a fairly active role in the economy.

The prototypical important righteous ruler was the revered King Asoka (Ashoka) (ca. 274-232 B.C.E.), the grandson of the founder of the Mauryan dynasty in indict and one of the greatest of the Indian emperors.2 From Asoka’s edicts it appears that he generally accepted the economic and political institutions of his time.

However, he also took as the goal of statecraft the welfare and happiness of the people. He adopted a highly activist fiscal policy, both with regard to current and capital expenditures. For instance, he gave gifts to the aged, other needy, and religious orders; he set up public education courses to teach the doctrines of Rule of the Law; he cut back on large public festivals; he imported and planted medicinal herbs; and he carried out various public works projects such as digging of wells, planting of trees, construction of rest houses and animal watering stations along main roads in the empire. Some of his edicts appeared to enforce traditional AOA beliefs, e.g, bans on slaughtering various animals. The funds spent on the maintenance of the crown and good works were high, e.g., taxes were apparently about one fourth of the revenue of land.

Still another righteous ruler was King Ruang who lived in the 14th century in Thailand, long after the canonical scriptures had been completed. Ruang stated quite clearly that a righteous king brings prosperity to his subjects. He apparently had a much less luxurious court or a less activist governmental expenditure policy than Asoka, since he advised that taxes should be less than 10 percent of the crop (and less in a drought) and that such taxes should never be higher than those of the preceding king. He also urged that the State provide interest free loans to those wishing to engage in commerce and that no profit taxes should be placed upon such commercial activities.

Awaken One with Awareness (AOA) and Politics
The Awaken One with Awareness (AOA) had gone beyond all worldly affairs, but still gave advice on good government.

The AoA came from a warrior caste and was naturally brought into association with kings, princes and ministers. Despite His origin and association, He never resorted to the influence of political power to introduce His thoughts nor allowed His Thoughts to be misused for gaining political power. But today, many politicians try to drag the AOA’s name into politics by introducing Him as a communist, capitalist, or even an imperialist. They have forgotten that the new political philosophy as we know it really developed in the West long after the AOA’s time. Those who try to make use of the good name of the AOA for their own personal advantage must remember that the AOA was the Supremely Awaken One who had gone beyond all worldly concerns.
There is an inherent problem of trying to intermingle religion with politics. The basis of religion is morality, purity and faith, while that for politics is power. In the course of history, religion has often been used to give legitimacy to those in power and their exercise of that power. Religion was used to justify wars and conquests, persecutions, atrocities, rebellions, destruction of works of art and culture.

When religion is used to pander to political whims, it has to forego its high moral ideals and become debased by worldly political demands.

The thrust of the AOA Rule of Law is not directed to the creation of new political institutions and establishing political arrangements. Basically, it seeks to approach the problems of society by reforming the individuals constituting that society and by suggesting some general principles through which the society can be guided towards greater humanism, improved welfare of its members, and more equitable sharing of resources.

There is a limit to the extent to which a political system can safeguard the happiness and prosperity of its people. No political system, no matter how ideal it may appear to be, can bring about peace and happiness as long as the people in the system are dominated by greed, hatred and delusion. In addition, no matter what political system is adopted, there are certain universal factors which the members of that society will have to experience: the effects of good and bad Cause and Condition, the lack of real satisfaction or everlasting happiness in the world characterized by unsatisfactoriness, impermanence), and egolessness. To the AOA, nowhere in Samsara is there real freedom, not even in the heavens or the world of Brahama.

Although a good and just political system which guarantees basic human rights and contains checks and balances to the use of power is an important condition for a happy in society, people should not fritter away their time by endlessly searching for the ultimate political system where men can be completely free, because complete freedom cannot be found in any system but only in minds which are free. To be free, people will have to look within their own minds and work towards freeing themselves from the chains of ignorance and craving. Freedom in the truest sense is only possible when a person uses Rule of Law to develop his character through good speech and action and to train his mind so as to expand his mental potential and achieve his ultimate aim of awaken-ness.

While recognizing the usefulness of separating religion from politics and the limitations of political systems in bringing about peace and happiness, there are several aspects of the AOA’s thoughts which have close correspondence to the political arrangements of the present day. Firstly, the AOA spoke about the equality of all human beings long before Abraham Lincoln, and that classes and castes are artificial barriers erected by society. The only classification of human beings, according to the AOA, is based on the quality of their moral conduct. Secondly, the AOA encouraged the spirit of social -co-operation and active participation in society. This spirit is actively promoted in the political process of modern societies. Thirdly, since no one was appointed as the AOA’s successor, the members of the Order were to be guided by the Rule of Law. Until today very member of the Order is to abide by the Rule of Law which governs and guides their conduct.
Fourthly, the AOA encouraged the spirit of consultation and the democratic process. This is shown within the community of the Order in which all members have the right to decide on matters of general concern. When a serious question arose demanding attention, the issues were put before the monks and discussed in a manner similar to the democratic parliamentary system used today. This self-governing procedure may come as a surprise to many to learn that in the assemblies of AOAs in India 2,500 years and more ago are to be found the rudiments of the parliamentary practice of the present day. A special officer similar to ‘Mr. Speaker’ was appointed to preserve the dignity of the Parliamentary Chief Whip, was also appointed to see if the quorum was secured. Matters were put forward in the form of a motion which was open to discussion. In some cases it was done once, in others three times, thus anticipating the practice of Parliament in requiring that a bill be read a third time before it becomes law. If the discussion showed a difference of opinion, it was to be settled by the vote of the majority through balloting.

The AOA approach to political power is the moralization and the responsible use of public power. The AOA preached non-violence and peace as a universal message. He did not approve of violence or the destruction of life, and declared that there is no such thing as a ‘just’ war. He taught: ‘The victor breeds hatred, the defeated lives in misery. He who renounces both victory and defeat is happy and peaceful.’ Not only did the Buddha teach non-violence and peace, He was perhaps the first and only religious teacher who went to the battlefield personally to prevent the outbreak of a war. He diffused tension between the Sakyas and the Koliyas who were about to wage war over the waters of Rohini. He also dissuaded King Ajatasattu from attacking the Kingdom of the Vajjis.

The AOAdiscussed the importance and the prerequisites of a good government. He showed how the country could become corrupt, degenerate and unhappy when the head of the government becomes corrupt and unjust. He spoke against corruption and how a government should act based on humanitarian principles.
The AOA once said, ‘When the ruler of a country is just and good, the ministers become just and good; when the ministers are just and good, the higher officials become just and good; when the higher officials are just and good, the rank and file become just and good; when the rank and file become just and good, the people become just and good.

The AOA said that immorality and crime, such as theft, falsehood, violence, hatred, cruelty, could arise from poverty. Kings and governments may try to suppress crime through punishment, but it is futile to eradicate crimes through force.

The AOA suggested economic development instead of force to reduce crime. The government should use the country’s resources to improve the economic conditions of the country. It could embark on agricultural and rural development, provide financial support to entrepreneurs and business, provide adequate wages for workers to maintain a decent life with human dignity.

The AOA had gtiven to rules for Good Government. These ten rules can be applied even today by any government which wishes to rule the country peacefully. The rules are as follows:

1) be liberal and avoid selfishness,
2) maintain a high moral character,
3) be prepared to sacrifice one’s own pleasure for the well-being of the subjects,
4) be honest and maintain absolute integrity,
5) be kind and gentle,
6) lead a simple life for the subjects to emulate,
7) be free from hatred of any kind,
8) exercise non-violence,
9) practice patience, and
10) respect public opinion to promote peace and harmony.
Regarding the behavior of rulers, He further advised:
- A good ruler should act impartially and should not be biased and discriminate between one particular group of subjects against another.
- A good ruler should not harbor any form of hatred against any of his subjects.
- A good ruler should show no fear whatsoever in the enforcement of the law, if it is justifiable.
- A good ruler must possess a clear understanding of the law to be enforced. It should not be enforced just because the ruler has the authority to enforce the law. It must be done in a reasonable manner and with common sense.

‘If a man, who is unfit, incompetent, immoral, improper, unable and unworthy of kingship, has enthroned himself a king or a ruler with great authority, he is subject to be tortured‚ to be subject to a variety of punishment by the people, because, being unfit and unworthy, he has placed himself unrighteously in the seat of sovereignty. The ruler, like others who violate and transgress moral codes and basic rules of all social laws of mankind, is equally subject to punishment; and moreover, to be censured is the ruler who conducts himself as a robber of the public. It is mentioned that a ruler who punishes innocent people and does not punish the culprit is not suitable to rule a country.

The king always improves himself and carefully examines his own conduct in deeds, words and thoughts, trying to discover and listen to public opinion as to whether or not he had been guilty of any faults and mistakes in ruling the kingdom. If it is found that he rules unrighteously, the public will complain that they are ruined by the wicked ruler with unjust treatment, punishment, taxation, or other oppressions including corruption of any kind, and they will react against him in one way or another. On the contrary, if he rules righteously they will bless him: ‘Long live His Majesty.’ (Majjhima Nikaya)

The AOA’s emphasis on the moral duty of a ruler to use public power to improve the welfare of the people had inspired Emperor Asoka in the Third Century B.C. to do likewise. Emperor Asoka, a sparkling example of this principle, resolved to live according to and preach the Rule of Law and to serve his subjects and all humanity. He declared his non-aggressive intentions to his neighbors, assuring them of his goodwill and sending envoys to distant kings bearing his message of peace and non-aggression. He promoted the energetic practice of the socio-moral virtues of honesty, truthfulness, compassion, benevolence, non-violence, considerate behavior towards all, non-extravagance, non-acquisitiveness, and non-injury to animals. He encouraged religious freedom and mutual respect for each other’s creed. He went on periodic tours preaching the Rule of Law to the rural people. He undertook works of public utility, such as founding of hospitals for men and animals, supplying of medicine, planting of roadside trees and groves, digging of wells, and construction of watering sheds and rest houses. He expressly forbade cruelty to animals.

Sometimes the AOA is said to be a social reformer. Among other things, He condemned the caste system, recognized the equality of people, spoke on the need to improve socio-economic conditions, recognized the importance of a more equitable distribution of wealth among the rich and the poor, raised the status of women, recommended the incorporation of humanism in government and administration, and taught that a society should not be run by greed but with consideration and compassion for the people. Despite all these, His contribution to mankind is much greater because He took off at a point which no other social reformer before or ever since had done, that is, by going to the deepest roots of human ill which are found in the human mind. It is only in the human mind that true reform can be effected. Reforms imposed by force upon the external world have a very short life because they have no roots. But those reforms which spring as a result of the transformation of man’s inner consciousness remain rooted. While their branches spread outwards, they draw their nourishment from an unfailing source — the subconscious imperatives of the life-stream itself. So reforms come about when men’s minds have prepared the way for them, and they live as long as men revitalize them out of their own love of truth, justice and their fellow men.

The doctrine preached by the AOA is not one based on ‘Political Philosophy’. Nor is it a doctrine that encourages men to worldly pleasures. It sets out a way to attain Eternal Bliss. In other words, its ultimate aim is to put an end to craving that keeps them in bondage to this world.’The path that leads to worldly gain is one, and the path that leads to Eternal Bliss (by leading a religious life)is another.’
However, this does not mean that AOAs cannot or should not get involved in the political process, which is a social reality. The lives of the members of a society are shaped by laws and regulations, economic arrangements allowed within a country, institutional arrangements, which are influenced by the political arrangements of that society. Nevertheless, if a AOAwishes to be involved in politics, he should not misuse religion to gain political powers, nor is it advisable for those who have renounced the worldly life to lead a pure, religious life to be actively involved in politics.

Putting Awaken One with Awareness (AOA) to Work: 


A New Approach to Management and Business

Awaken One with Awareness (AOA) Economics: The Emerging Middle Path between Capitalism and Socialism

A novel approach to economic management that goes beyond socialism and capitalism. The proposed economics for the 21st century is ‘Awaken One with Awareness (AOA) Economics’.

Based on the insight of the Awaken One with Awareness (AOA) that spiritual liberation is attained by avoiding extremes, whether by indulgence in worldly pleasures or severe asceticism, and treading namely ‘ the Middle Way ‘, ‘Awaken One with Awareness (AOA) Economics ‘ is recommended as the ideal middle path between the competing models of capitalism and socialism. Both these systems, have failed to contain the relentless destruction of the natural environment and the human community, thereby forcing leading executives and planners to search for new solutions for planetary problems.

Best aspects of both capitalist and socialist economic systems is drawn in ‘ Awaken One with Awareness (AOA) Economics ‘ model. It supports the conventional forces of a free market and competition without destroying either nature or human society. Alternate vision of sustainable economics is meant to be more just and more ecologically sound.

Inspired by the fundamental AOA insight of the inter-connectedness existing among all living things, that AOA, Economics and Ecology are all inter-related. There is a heavy emphasis on the concept of freedom as understood in AOA in contrast to the Western concept of ‘freedom’. In the West ‘freedom’ revolves around the rights of the individual i.e. freedom to do what one wishes. In AOA, ‘freedom’ means freedom from personal desires or attachments.

An AOA approach to economics requires an understanding that economics and a moral and spiritual life are neither separate nor mutually exclusive. The 20th Century has been ravaged by a materialistic, self-centered consumerism. The next century needs to focus on the quality and spirituality of life itself. AOA, which advocates the ‘Middle Path’, serves as an important resource to pursue an alternative to the extremes of capitalism and socialism, or pure self-interest and utter self-negation.

The Essence of Awaken One with Awareness (AOA) Economics

Three key phrases are identified that underlie the model of Awaken One with Awareness (AOA) Economics.
They are:

1) an economics that benefits oneself and others

2) an economics of tolerance and peace

3) an economics that can save the earth.

An Economics that benefits oneself and others

Theory of free enterprise based on the concept of self-benefit is developed. This led to people being more concerned with enriching themselves and disregarding the interests of others. At the international level, major colonial powers such as England, Netherlands, France, Portugal and Spain developed their economies from the resources taken from other poorer regions, without an adequate resulting benefit accruing to the colonies. In contrast, the earlier AOA societies such as India during the time of the AOA or Japan during the time of Prince Shotuku ( 574 - 622 AD ) existed with a radically different social approach. In Japanese society where the density of population was high, human relations were tightly interwoven, and Japanese people were encouraged to pay great attention to how other people thought or reacted. In the Japanese world of business, earning the trust of others and entering into mutually beneficial transactions have always been given priority. Such conduct was the result of deep-seated AOA influence.

The Western obsession with ’self-benefit ‘ and indifference to the rights of non-European people has been well analysed by former Indian diplomat K.M.Panikkar in his ground breaking book ‘Asia and Western Domination - A Survey of the Vasco De Gama Epoch of Asian History 1498 - 1945, published in 1953. Panikkar says that western colonial powers were reluctant to recognise that doctrines of international law applied outside Europe or that European nations had any moral obligations when dealing with Asian people. For example, when Britain insisted on the opium trade against the laws of China in the 19th Century, there was a prohibition by law on opium smoking in England. In countries under direct British occupation eg. India, Ceylon and Burma, though there were equal rights established by law, there was considerable reservation in enforcing the law against Europeans. Maurice Collis, a British magistrate in Burma, gives a rare candid account in his book ‘Trials in Burma’ ( 1938 ) about the pressures brought upon him by the members of the Colonial Government and the British expatriate community, to be partial towards Europeans in his judgments. Panikkar avers that this doctrine of different rights (which made a mockery of the concept of the Rule of Law) persisted to the very end of western colonial domination and was a prime cause of Europe’s ultimate failure in Asia.

An Economics of Tolerance and Peace

The Indian Emperor Asoka established the world’s first welfare state in the third century BC upon embracing AOA approach. He renounced the idea of conquest by the sword. In contrast to the western concept of ‘ Rule of Law ‘, Asoka embarked upon a ‘policy of piety or rule of righteousness’. The basic assumption of this policy of piety was that the ruler who serves as a moral model would be more effective than one who rules purely by strict law enforcement. The right method of governing is not only by legislation and law enforcement, but also by promoting the moral education of the people. Asoka began by issuing edicts concerning the ideas and practice of Rule of Law, dealing with universal law and social order. Realizing that poverty eroded the social fabric, one of his first acts was to fund social welfare and other public projects. Asoka’s ideals involved promoting policies for the benefit of everyone in society, treating all his subjects as if they were his children and protecting religion. He built hospitals, animal welfare shelters and enforced a ban on owning slaves and killing. He gave recognition to animal rights in a number of his rock edicts and accepted state responsibility for the protection of animals. Animal sacrifice was forbidden by law.

An important aspect of Asoka’s economics of peace was tolerance. In one of his rock edicts, Asoka calls for religious freedom and tolerance, and declares that by respecting someone else’s religion, one brings credit to one’s own religion. The idea of religious tolerance only emerged in the West in 1689 with the publication of John Locke’s book ‘ A Letter Concerning Toleration ‘.

From a AOA perspective, politics can be summed up by the wheel turner, which means a king or political ruler who protects his people and the AOAt teachings. Asoka was the prototype of this ruler whose political ideas were to inspire a countless number of other Asian Emperors and rulers. One enthusiastic follower of Asoka in Japan was Prince Shotuku. (574 - 622 AD ). An ardent believer in AOA approach, Shotukti drafted a 17 Article Constitution (the first AOA approach Constitution of Japan), which was promulgated in 604 AD. Shotuku appeals neither to ’self-evident truths ‘ (as in the American Constitution ) nor to some divine right of kings as the basis of law. Instead he begins pragmatically by stating that if society is to work efficiently for the good of all, then people must restrain factionalism and learn to work together. A key feature of this Constitution is the emphasis placed on resolving differences by appeals to harmony and common good, using the procedure of consensus. This approach is in marked contrast to the western view that factions can be controlled only legally by a balance of powers. Decision making by consensus is a significant characteristic of Japanese society. Every effort is made to ensure that minority dissident factions are not allowed to lose face.

The influence of AOA approach in Japan was such that in 792 AD Emperor Kammu (781 - 806 AD) despite constant threats from Korea, abolished the 100 year old national army, except for one regiment to guard the region near Korea. National security was maintained by sons of local clan leaders somewhat similar to the present day police. Japan was effectively without an army until the emergence of the new warrior class before the Kamakura, Shogunate (1192 - 1333 AD). Tibet is another example of demilitarisation (in the 17th century). What is significant to note here is that long before the ideal of demilitarisation was espoused in western countries, ancient Buddhist countries had already implemented it. In Japan, beginning from the 9th century, the death penalty was abolished for nearly three and a
half centuries.

An Economics to save the Earth

The practice of industrial societies indulging in a policy of take-and-take from nature is criticized, despite economics being fundamentally about exchange or give-and-take.A possible root cause of the western attitude towards nature. This passage declares:
“So God created man in his own image, in the image created he him, male and female created he them. And God blessed them, and God said unto them, “Be fruitful and multiply, and replenish the earth and subdue it, and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth”.

Some have interpreted this passage literally, as one giving divine sanction to domination of the earth for the benefit of only human beings and disregarding the interests of both plants and other living creatures of this world. In contrast, AOA approach sacred texts are much more humble and always emphasise the need to live in harmony with nature and peacefully co-exist with other living creatures, as the ideal and noble way. In the AOA approach worldview, humans rather being masters of this earth, simply make up one tiny element in a vast cosmos. In the AOA approach Economics that proposes, the earth rather than human beings will be placed at the center of our worldview.

History of Economics

The major ideas in the theories of prominent economists such as Adam Smith (1723 - 1790), David Ricardo (1772 - 1823), Karl, Marx (1818 - 1883), John Keynes (1883 - 1946) Joan Robinson (1903 - 1983) and the German Economists Friedrich von Hayek (1899 - 1992), Wilhelm Lopke (1899 - 1966) and Ludwig Erhard (1897 - 1977) is examined.Lopke’s best-selling book ‘ Civitas Humanas (Human Citizen) published in 1949 as laying the foundation for the new humanistic school of economics is singled out.The concept of `social market economics’ advocated by Ludwig Erhard in his 1957 book ‘Woffistand fur Alles (Happiness for All ) as the precedent for developing the new AOA approach Economics is used. Erhard called for the need to overcome the inherent tensions between the haves and have-nots in society, through such governmental policies as the banning of cartels, using government ‘price valuation’ to ensure fair pricing, rent control and supporting people with disabilities.

Dr. E.F Schumacher’s book ‘Small is Beautiful’, which has a chapter on AOA approach Economics is an inspiration. Schumacher was heavily influenced by AOA approach meditation and wisdom during his time in Myanmar (formerly Burma). Though Schumacher recommended a new approach to economics based on AOA approach, that Schumacher’s ultimate solutions were sought in Christian oriented ethics. Nevertheless, that Schumacher’s book should serve as a wake up call for those living in AOA approacht countries. He further says that given the destruction of the natural environment that has taken place in the industrial West, the time has come to use a

AOA approach to economics.

Historical Background of Awaken One with Awareness (AOA) Economics
The life story of the AOA offers a valuable lesson when focusing on AOA approach economics. The Prince rejected the material comforts of a royal life, and also realised the futility of asceticism and denial of natural physical needs. ‘’The AOA walked a fine line between materialism and denial of the world, and this middle way or moderate standpoint is fundamental to understanding AOA Economics’.
The ordinary public and the merchant class supported AOA approach from the very outset. As AOA approach moved eastwards over the centuries, to China, Korea and Japan it absorbed elements of the culture of these countries and became transformed along the way. It also managed to transform the societies and economies of these countries by introducing ethical concepts into the pursuit of profit. In Japanese history there has been substantial AOA approach support of commerce, which had come to fruition during the Edo period (1603 - 1867). This period witnessed an explosion of economic activity. Some sociologists have found interesting parallels in the connections between the Protestant work ethic and capitalism, and between the rise of Japanese Capitalism and the religious thought of the time.

Unrestrained Consumption

The world’s natural resources would be depleted if two factors are not immediately addressed:

1) the ever increasing population growth, and

2) the mismanagement of desire ( particularly of those people in the so-called advanced countries)

In the Ryoan-ji, the AOA Temple of Kyoto, famous for its stone and sand garden, there is a poem carved on a stone, which says ‘ Know what one really needs ‘. This is no simple injunction. To know what one really needs in life requires great wisdom. But to have the strength to say ‘no’ to the unessential products in life would release a person from the coils of consumption. This view i.e. of wanting what is really essential reflects the AOA approach view of consumption and it is the ideal attitude to be promoted in the coming century.

Right Livelihood

Right livelihood is one of the components of the Noble Eightfold Path. Its importance lies in the fact that the work one does for a living influences a person’s thinking. The AOA has named five types of occupations as unwholesome ways of earning a living. They are 1) Selling liquor or being connected with the production and sale of liquor 2) Sale of flesh or being connected with the raising and killing of animals 3) Poison (includes drugs) 4) Trading in living beings (includes slavery or for similar purposes) 5) Dangerous weapons.
The layman’s code of discipline or gihi vinaya is the premise for developing the right work ethic for the next century. In one passage AOA says “One should work like a bee to earn one’s livelihood. Do not wait for others to help, nor depend on others foolishly”.AOA showed his concern for the material welfare and the spiritual development of his lay disciples. In the discourse to young Sigala, the AOA explained the full range of duties owed by a layman to all those with whom he interacts. The AOA also indicated how wealth has to be spent i.e. one portion for one’s needs, which includes offerings to Order of AOA and charity, two portions on investment and the fourth portion to be kept for an emergency.

Japanese entrepreneurs who had incorporated AOA principles and meditation techniques in their day to day work in an effort to develop a more humanistic and environmentalist business ethic.

Awaken One with Awareness (AOA) Economic Vision

Provides food for thought to anyone wishing to adopt an innovative approach to Management and Business. However the greatest appeal of this highly readable book lies in the elaborate development of Schumacher’s profound insight that there is another way of approaching economics, based on the ideas taught in the East 2500 years ago, particularly of the fundamental interconnectedness of people and nature. It is upon this premise that the world can shift from a throw-away culture to a more sustainable* civilisation. This work also throws a challenge to governments in AOA approach countries to develop a AOA economic vision as a part of national planning, as we move towards a new millennium.

Jagatheesan Chandrasekharan

Fudan Journal of the Humanities and Social Sciences
March 2018, Volume 11, Issue 1, pp 1–8 | Cite as
Governance and Good Governance: A New Framework for Political Analysis
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Yu Keping1
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1.School of GovernmentPeking UniversityBeijingChina
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First Online: 12 October 2017
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Abstract
In a time of great change, accelerating globalization and increasing uncertainty, all countries, whether developed or developing, are searching for a new form of governance that is better adapted to the times so as to gain an advantage in economic competitiveness and create substantial and sustainable social growth. As governance theory is becoming the dominant political theory in response to the change, the values backing the discourse and texts consistent with them have helped revise the theory of government in mainstream politics and were agreed upon by global politicians, scholars, officials and entrepreneurs. When we comprehend governance theory based on the practice of public administration in China, it strikes us how theoretically and practically important governance theory is for rebuilding the intellectual system of China’s democratic politics, searching for an institutional platform for good governance, transforming the public policy-making model and getting rid of the practice in public administration in the process of market-oriented development that is inefficient, or even fails in many ways.

Keywords

Governance Good governance Governance reform Public administration Political science
This article is translated from a Chinese version, which was previously published in Nanjing Social Sciences, 9 (2001).

The English word governance derives from Latin and ancient Greek and originally meant control, guidance and manipulation. Its meaning had long overlapped with the word government and was mainly used to refer to administrative and political activities related to national public affairs. However, in the 1990s, it was given a new meaning by western political scientists and economists. Since then, the word has implied much more than it did traditionally and is starkly different from what the word government means. Instead of an exclusively English word, it is in common use among people speaking other major European languages; instead of an exclusively political term, it is widely used in social and economic spheres.

When trying to sum up what was happening in Africa in 1989, the World Bank used the term “crisis in governance” for the first time. Since then, governance as a word has been widely used in political development studies, especially for describing the political status of post-colonial and developing countries. By now, scholars from various countries have come up with five major propositions on governance as theory. They are as follows:
1.
Governance refers to a set of institutions and actors that are drawn from but also beyond the Government. It challenges the authority of the State or the Government in the traditional sense and maintains that the Government is not the only power center of a state. As long as the power exercised by a public or private institution is recognized by the public, it is possible to become a power center at a specific level.

2.
Governance identifies the blurring of boundaries and responsibilities for tackling social and economic issues. It indicates that, in modern society, the State is transferring its once exclusive responsibilities to civil society (i.e., private sector organizations and voluntary groups, which are undertaking more and more responsibilities that were formerly in the hands of the State). As a result, the boundaries between the State and society and between public and private sectors are becoming increasingly blurred, as are definitions of their responsibilities.

3.
Governance identifies the power dependence involved in relationships between institutions involved in collective action. To be specific, every organization devoted to collective action has to depend on other organizations; to achieve its purpose, it has to exchange resources and negotiate a common goal with others, and the outcome of the exchange depends not only on the resources of each actor, but also on the rules of the game and the environment in which the exchange takes place.

4.
Governance emphasizes the importance of autonomous self-governing networks of actors. A self-governing network as such has the authority to issue orders in a certain sphere and work with the Government in this sphere and share its responsibilities for public administration.

5.
Governance recognizes the capacity to get things done without relying on the power of the Government to command or use its authority. In public affairs management, there are other management tools and techniques and the Government has the responsibility to use them to steer and guide public affairs (Stoker 1999).

Of all the definitions of governance, the one made by the Commission on Global Governance is one of the most representative and definitive. In a research report titled Our Global Neighborhood issued in 1995, the commission defined governance thus: “governance is the sum of the many ways individuals and institutions, public and private, manage their common affairs. It is a continuing process through which conflicting or diverse interests may be accommodated and cooperative action may be taken. It includes formal institutions and regimes empowered to enforce compliance, as well as informal arrangements that people and institutions either have agreed to or perceive to be in their interest.” It has four features: governance is not a set of rules or an activity, but a process; the process of governance is not based on control, but on coordination; it involves both public and private sectors; it is not a formal institution, but continuing interaction.1
From the aforementioned definitions of governance, we can see that, essentially, governance means exercising authority to maintain order and meet the needs of the public within a certain range. The purpose of governance is to guide, steer and regulate citizens’ activities through the power of different systems and relations so as to maximize the public interest. In terms of political science, governance refers to the process of political administration, including the normative foundation of political authority, approaches to dealing with political affairs and the management of public resources. It particularly focuses on the role of political authority in maintaining social order and the exercise of administrative power in a defined sphere.

Literally, there seems no great difference between “governance” and “government.” Yet semantically, they are vastly different. To many scholars, a prerequisite for correct understanding of governance is to distinguish it from government. As Jean-Pierre Gaudin said, “Governance has to be distinguished from the traditional concept of government by the State from the very beginning” (Gaudin 1999). As a political administration process like government by the State, governance also requires authority and power and ultimately aims to maintain a normal social order. Despite their similarities, there are two fundamental differences between them.

First of all, the most fundamental, or even essential, difference between them is that governance requires authority but, unlike government, this authority does not necessarily come from organs of the Government. However, the authority for government is necessarily the State. The body of government is necessarily the public institutions in a society, while the body of governance can either be a public institution, a private one, or even a cooperation between the two. Governance is the cooperation between a political state and its civil society, the Government and non-governmental organizations, public and private institutions, which can be mandatory or voluntary cooperation. It is mainly characterized by “contracting, rather than supervision; decentralization, rather than centralization; administration by the State, rather than redistribution by the State; management based on market principles, rather than management by administrative departments; cooperation between the State and private sectors, rather than being guided by the State” (Merrien 1999). Therefore, governance is a broader concept than government. From modern corporations to colleges and basic-level communities, all of them can do without government by the State, but not without governance, if they are meant to run efficiently and in an orderly manner.

Second, power runs in different directions in management processes. For government by the State, power runs top-down all the time as it exercises the political authority of the Government to implement one-way management on social and public affairs by issuing orders and making and executing policies. By comparison, as an administrative process of interaction between the upper and lower levels, the body of governance manages public affairs through cooperation, negotiation, partnership, establishment of identity and common goals, etc. In essence, governance is cooperation based on market principles, common interest and identity. Its administrative mechanism does not rely on the authority of the Government substantially, but rather, the authority of a collaborative network. Its power is multi-directional and two-way, rather than unidirectional and top-down.

The immediate reason why Western political scientists and management scientists came up with the concept of governance and advocated replacing government is that they saw market failure, as well as state failure, in social resource allocation. Market failure means that it is impossible to bring about Pareto Optimum, a term in economics, by market-based means alone. As the market has innate limitations in restricting monopoly, supplying public goods, restraining extremely selfish behavior by individuals, bringing the anarchic state of production under control, cost accounting, etc., market-based means alone cannot bring about the optimum state of social resource allocation. Likewise, instruments of the State alone, including making plans and issuing orders, cannot do that either, or promote or safeguard the citizens’ political and economic interests ultimately. In view of state and market failure, there has been a “growing fascination with using governance mechanisms as a solution to market failure and/or that in State coordination” (Jessop 1999).

Governance can compensate for certain deficiencies of the State and the market in regulation and coordination, but it is never a panacea. State and market can fail in social resource allocation; so can governance. So, a natural challenge facing scholars is how to overcome its failure and make it more effective. In response to the challenge, many scholars and international organizations have come up with a number of concepts, such as meta-governance, sound governance, effective governance and good governance. Among them, the most influential one is “good governance.”

Ever since the State and government came into being, there had been the concept of good government in the English language. However, since the 1990s, good government, which had dominated as a political ideal, has been severely challenged around the world. The challenge to it comes from “good governance.” Since the 1990s, there has been an increasing usage of the concept in English and Chinese political science literature, making it one of the most pervasive terms. What does good governance mean? What are the essential difference between good government and good governance? And what are the elements of good governance? Political scientists are still debating these questions.

In a nutshell, good governance refers to the public administration process that maximizes public interest. One of its essential features is that it is a kind of collaborative management of public life performed by both the State and the citizens and a new relationship between political State and civil society, as well as the optimum state of the two. To sum up all the perspectives on good governance, we can see that it has six essentials:
1.
Legitimacy It refers to the state or quality that social order and authority are voluntarily recognized and obeyed. It has no direct relevance to laws and regulations, and from the legal angle something legal is not necessarily legitimate. Only the authority and orders genuinely recognized by people within a specific group are legitimate in political science. The higher the degree of legitimacy is, the higher the level of good governance will be. The principal approach to achieving and improving legitimacy is to maximize the consensus and political identity shared by citizens. Therefore, good governance requires the relevant administrative bodies and administrators to manage various conflicts of interest among citizens and between them and the State to the maximum so as to obtain the citizens’ maximum consent to and approval of their public administration activities.

2.
Transparency It refers to the publicity of political information. All citizens are entitled to the information on State policies that are related to their own interests, including legislative activities, policy-making, legal provisions, policy enforcement, administrative budget, public expenditure and other relevant political information. Transparency requires that the aforementioned political information be duly communicated to citizens through various media vehicles so that they can participate in public policy-making and supervise the process of public administration in an effective manner. The higher the degree of transparency is, the higher the level of good governance will be.

3.
Accountability Accountability means holding every person accountable for his or her own behavior. In public administration, it refers in particular to the duties related to a certain position or institution and its corresponding obligations. Accountability means that administrators and administrative bodies must fulfill the functions and obligations of the positions they hold. If they fail to fulfill their bounden functions or duties, or if they do so in an inappropriate manner, their conduct constitutes dereliction of duty or lack of accountability. The more accountability the public, especially public officers and administrative bodies have, the higher the level of good governance will be. In this regard, good governance requires the employment of both law and ethics to enhance the accountability of individuals and institutions.

4.
Rule of law Essentially, rule of law means that law is the supreme principle in public political administration that should be observed by all government officials and citizens, who should be all equal before the law. The immediate goal of rule of law is to regulate citizens’ behavior, manage social affairs and maintain a normal order in social life, while its ultimate goal is to protect citizens’ basic political rights, including freedom and equality. In this sense, rule of law is opposite to rule of man as it both regulates citizens’ behavior and restricts the conduct of the State. It is the arch-enemy of political autocracy. Rule of law is a basic requirement of good governance, which would be impossible without a sound legal system, due respect for the law or a social order based on the law.

5.
Responsiveness Responsiveness is closely associated with the aforementioned concept of accountability. In a sense, it is an extension of accountability. Essentially, it means that public administrators and administrative bodies must respond to the demands of citizens in a timely and responsible manner, and that it is forbidden to make delays without cause or leave any issue unresolved without response. When necessary, they should proactively solicit advice from citizens, explain their policies to them and answer their questions on a regular basis. The greater the level of responsiveness is, the higher the level of good governance will be.

6.
Effectiveness It mainly refers to management efficiency. It has two essential meanings: rational administrative structure, scientifically designed administrative procedures and flexible administrative activities; and minimized administrative costs. Ineffective or inefficient administrative activities are out of tune with good governance. The higher the level of good governance is, the higher the effectiveness of administration will be.

Good governance is the active and productive cooperation between the State and citizens, and the key to its success lies in the powers participating in political administration. Only when citizens have sufficient political power to participate in elections, policy-making, administration and supervision can they prompt the State and join hands with it to build public authority and order. Apparently, democracy is the only practical mechanism that can safeguard the fully free and equal political power owned by citizens. Hence, good governance is organically combined with democracy. In an autocratic system, it is possible to have good government when the system is at its best, but it is impossible to have good governance. Good governance can only be achieved in a free and democratic political system, as it cannot emerge without freedom and democracy.
In fact, there were more profound causes why the theory and practice of good governance sprang up in the 1990s. First of all, good governance is more widely applicable than good government in the traditional sense. Good government has the same scope of coverage as the State. In modern society, the State cannot interfere in many areas, from civil organizations like companies, communities, clubs and professional associations to the international community. In contrast, good governance is not subject to the scope of coverage of the State as it is also indispensable to companies, communities, regions, states and the international community. Second, globalization is becoming the dominant feature of our time, which, in fact, has been referred to by many as the “Global Age.” One important feature of globalization is the growing influence of transnational organizations and supranational organizations and the diminishing sovereignty of nation-states and diminishing power of their governments. As the government authority of nation-states in the traditional sense is eroded, good governance is playing an increasingly important role. It is because the international community and the society within a state are still in want of public authority and order, a new kind of public authority and order that can only be achieved through good governance, rather than created by the State in the traditional sense. Finally, good governance is an inevitable consequence of democratization. Democratization is a political feature of our time, as well as an irresistible historical trend. One of its essential significances is that political power is returning from political states to civil societies. Limited government power and the shrinking functions and powers of the State do not necessarily mean vanishing social and public authority, but rather that public authority will be based more on cooperation between the State and citizens.

Immature and essentially ambiguous as it is, governance theory is a breakaway from the traditional dichotomous thinking that has long been dominant in social sciences, i.e., market versus planning, public sector versus private sector, political State versus civil society and nation-state versus international community. It regards effective administration as cooperation between the two; it tries to develop completely new techniques for public affairs management; it emphasizes that administration is cooperation; it argues that legitimate power comes not only from the State, but also from the civil society. The theory also deems governance to be a new practical form of modern democracy. Those are all its contributions of positive significance to political studies. However, there is also a dangerous tendency in Western countries to use the theory to justify some transnationals’ and superpowers’ interference with the internal affairs of other countries and pursuit of international hegemony. Based on the premise that the role of the State and state sovereignty are insignificant and the boundaries of nation-states are blurred, governance theory, especially global governance theory, emphasizes the nature of governance as a transnational and global activity. The danger here is that undermining the important roles of state sovereignty and sovereign government in domestic and international governance might be regarded as a theoretical basis for the superpowers and multinationals to interfere with the internal affairs of other countries and promote their international hegemonic policies. Therefore, we must keep a wary eye on the dangerous tendency of governance theory, especially global governance theory.

Footnotes
1.
See Our Global Neighborhood compiled by Commission on Global Governance. Oxford: Oxford University Press, 1995, pp. 2–3.
References
Commission on Global Governance (ed.). 1995. Our global neighborhood, 2–3. Oxford: Oxford University Press.
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Keping, Y. Fudan J. Hum. Soc. Sci. (2018) 11: 1. https://doi.org/10.1007/s40647-017-0197-4
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04/15/19
LESSON 2963 The 16 Apr 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Free Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through http://sarvajan.ambedkar.org Voice of All Awakened Aboriginal Societies (VoAAAS)
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 6:35 pm

LESSON 2963 Tue 16 Apr 2019

Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness

Tipitaka
is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness
and peace on the path of Eternal Bliss as Final Goal

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

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

Analytic Insight Net -Free Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca

Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās
through

http://sarvajan.ambedkar.org

Voice of All Awakened Aboriginal Societies (VoAAAS)

https://www.thehindu.com/todays-paper/tp-opinion/a-pathway-to-office-with-power/article26839390.ece?utm_source=taboola

A pathway to office with power

As Ambedkar warned, share in power at the Centre has eluded the marginalised
This year, B.R. Ambedkar’s birth anniversary coincides with India’s first hero worship-based election. In earlier elections too, ruling parties won overwhelming majorities, but there has been no election so far in which the campaign has been so exclusively devoted to a leader’s personality. Even during the 1971 election, the campaign was cleverly turned from Indira Gandhi to ‘ garibi hatao ’. This election, though, is all about Prime Minister Narendra Modi.

On November 25, 1949, in his last speech in the Constituent Assembly, Ambedkar warned us “to observe the caution which John Stuart Mill has given to all who are interested in the maintenance of democracy, namely, not ‘to lay their liberties at the feet of even a great man, or to trust him with power which enable him to subvert their institutions’… For in India, Bhakti or what may be called the path of devotion or hero-worship, plays a part in its politics unequalled in magnitude by the part it plays in the politics of any other country in the world… In politics, Bhakti… is a sure road to degradation and to eventual dictatorship.”

https://www.thehindu.com/todays-paper/opposition-to-move-sc-again-for-50-paper-trail-verification/article26839529.ece

Opposition to move SC again for 50% paper trail verification

Comment : it must be 100% or go for Ballot Papers to save Universal Adult Franchise and Democracy.

comments (0)
04/07/19
LESSON 2963 The 16 Apr 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Free Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through http://sarvajan.ambedkar.org Voice of All Awakened Aboriginal Societies (VoAAAS)
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 9:32 am

LESSON 2954 & 2955 Sat & Sun 6 & 7 Apr 2019

Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness

Tipitaka
is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness
and peace on the path of Eternal Bliss as Final Goal

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

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

Analytic Insight Net - Free Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca

Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās
through

up a levelhttp://sarvajan.ambedkar.orgup a level

Voice of All Awakened Aboriginal Societies (VoAAAS)

comments (0)
04/04/19
LESSON 2953 Fri 5 Apr 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level Voice of All Awakened Aboriginal Societies (VoAAAS) in 78) Classical Polish-Język klasyczny polski,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 6:42 pm
LESSON 2953 Fri 5 Apr  2019

Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness

Tipitaka
is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness
and peace on the path of Eternal Bliss as Final Goal

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

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

from

Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca


Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās

 through 

up a levelhttp://sarvajan.ambedkar.orgup a level


Voice of All Awakened Aboriginal Societies (VoAAAS)

in 78) Classical Polish-Język klasyczny polski,




78) Classical Polish-Język klasyczny polski,

https://www.youtube.com/watch?v=WetTsjGIlj0
07 Day - Polish - Discourses - Vipassana Meditation

Published on Apr 21, 2016



Provided to YouTube by Believe SAS

07 Day - Polish - Discourses - Vipassana Meditation · S. N. Goenka

Satipatthana - Vipassana Discourses - Polish

℗ VRI

Released on: 2016-03-20

Author: S. N. Goenka
Composer: VRI
Music Publisher: D.R

Auto-generated by YouTube.



http: //books.tamilcube.com/tamil/stories/content / …

jedzenie
W
klasztorze święty i jego uczniowie medytowali wieczorem. Kot w
błotnistym bruku i wciąż tu był i nastąpiło rozpad medytacji w
medytacji. Więc rozkazał mnichowi „związać kota”.

Kilka lat
później mnich zmarł. Ale nawyk wiązania kota trwał nadal. Minęło kilka
lat. Ten kot nie żyje. Inny kot był związany i związany. Kilka lat
później uczniowie napisali: „Nasz ceremonialny zwyczaj powinien być
przywiązany do kotów podczas medytacji”.
http://books.tamilcube.com/tamil/stories/content/?story=zen-kaatru

powietrze
Mnich
tonął w rzece i pokutował. Młody człowiek interweniował i powiedział:
„Proszę pana, chcę dołączyć do was jako uczeń”. Mężczyzna, który powstał
z góry, powiedział: „Dlaczego?”. „Chcę poznać Boga”.

Nagle
święty pociągnął za szyję i zanurzył głowę w rzece. W krótkim czasie
młodzieniec, który walnął pięścią, wyszedł z drogi. Ostatni mnich
chwycił go i wyciągnął. Młody człowiek wyszedł z krzaka i odetchnął.
Mnich zapytał: „Czego chcesz, kiedy toniesz w wodzie?”

„Wiatr” to młody człowiek.

„Cóż, idź do domu. Ilekroć Bóg chce, żebyś lubił wiatr, wróć.

http://books.tamilcube.com/tamil/stories/content/?story=zen-theneer-koppai

Plik z herbatą
Profesor college’u spotkał się ze znanym świętym Jenem. Profesor Zen mówił o filozofiach i chciał dowiedzieć się więcej o Zen.

Jen saint, która wzięła filiżankę herbaty, nalała pszczoły aż do krawędzi kubka. Plik jest pełny.

Zły profesor „puchar jest pełny. Nie można nalać więcej. Stop ”. Święty powiedział: „Jesteś jak ten kubek.

Jeśli nie opróżnisz swojego kubka, jak mogę uczyć jena?

http://books.tamilcube.com/tamil/stories/content/?story=zen-iyalbu
normalny
Dwaj
święci pokutowali na rzece. Potem zauważyli skorpiona w rzece.
Natychmiast święty wziął skorpiona i opuścił rzekę. W tym czasie
Athaliah go ugryzła.

W krótkim czasie Atlee wpadło do rzeki. W
tym czasie ciotka podniosła go, gdy był na brzegu. Inny święty, który to
widział, powiedział: „Przyjacielu, wiesz, jak spalić i dlaczego chcesz
go znowu uratować?”

Święty powiedział: „Żądaniem jest natura miodu. Ocal moją naturę

in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa (Hela Language),
05) Classical Pali,
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,

07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans

09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical  Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical  Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,

21) Classical Chichewa-Chikale cha Chichewa,

22) Classical Chinese (Simplified)-古典中文(简体),

23) Classical Chinese (Traditional)-古典中文(繁體),

24) Classical Corsican-Corsa Corsicana,

25) Classical  Croatian-Klasična hrvatska,

26) Classical  Czech-Klasická čeština,
27) Classical  Danish-Klassisk dansk,Klassisk dansk,

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

31) Classical Estonian- klassikaline eesti keel,

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

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,

36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,

38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,

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

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

46) Classical Hungarian-Klasszikus magyar,

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

49) Classical Indonesian-Bahasa Indonesia Klasik,

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

56) Classical Khmer- ខ្មែរបុរាណ,
57) Classical Korean-고전 한국어,

58) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),

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

62) Classical Latvian-Klasiskā latviešu valoda,

63) Classical Lithuanian-Klasikinė lietuvių kalba,

64) Classical Luxembourgish-Klassesch Lëtzebuergesch,

65) Classical Macedonian-Класичен македонски,
66) Classical Malagasy,
67) Classical Malay-Melayu Klasik,

68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

69) Classical Maltese-Klassiku Malti,
70) Classical Maori-Maori Maori,
71) Classical Marathi-क्लासिकल माओरी,

72) Classical Mongolian-Сонгодог Монгол,

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

74) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
75) Classical Norwegian-Klassisk norsk,

76) Classical Pashto- ټولګی پښتو

77) Classical Persian-کلاسیک فارسی
78) Classical Polish-Język klasyczny polski,

79) Classical Portuguese-Português Clássico,
80) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
81) Classical Romanian-Clasic românesc,
82) Classical Russian-Классический русский,
83) Classical Samoan-Samoan Samoa,
84) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
85) Classical Serbian-Класични српски,
86) Classical Sesotho-Seserbia ea boholo-holo,
87) Classical Shona-Shona Shona,
88) Classical Sindhi,
89) Classical Sinhala-සම්භාව්ය සිංහල,

90) Classical Slovak-Klasický slovenský,
91) Classical Slovenian-Klasična slovenska,
92) Classical Somali-Soomaali qowmiyadeed,
93) Classical Spanish-Español clásico,
94) Classical Sundanese-Sunda Klasik,
95) Classical Swahili,
96) Classical Swedish-Klassisk svensk,
97) Classical Tajik-тоҷикӣ классикӣ,

98) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
99) Classical Telugu- క్లాసికల్ తెలుగు,
100) Classical Thai-ภาษาไทยคลาสสิก,
101) Classical Turkish-Klasik Türk,
102) Classical Ukrainian-Класичний український,
103) Classical Urdu- کلاسیکی اردو
104) Classical Uzbek-Klassik o’zbek,
105) Classical Vietnamese-Tiếng Việt cổ điển,

106) Classical Welsh-Cymraeg Clasurol,
107) Classical Xhosa-IsiXhosa zesiXhosa,
108) Classical Yiddish- קלאסישע ייִדיש
109) Classical Yoruba-Yoruba Yoruba,
110) Classical Zulu-I-Classical Zulu
ESSENCE OF TIPITAKA


http://www.buddha-vacana.org/index.html


Positive Buddha Vacana — The words of the Buddha —

Interested in All Suttas  of Tipitaka as Episodes in visual format including 7D laser Hologram 360 degree Circarama presentation

from
Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice
University
in
112 CLASSICAL LANGUAGES Please Visit: http://sarvajan.ambedkar.org


Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්‍රය -


LESSONS

https://www.youtube.com/watch?v=PPydLZ0cavc
for
 Maha-parinibbana Sutta — Last Days of the Buddha

The Great Discourse on the Total Unbinding

This
wide-ranging sutta, the longest one in the Pali canon, describes the
events leading up to, during, and immediately following the death and
final release (parinibbana) of the Buddha. This colorful narrative
contains a wealth of Dhamma teachings, including the Buddha’s final
instructions that defined how Buddhism would be lived and practiced long
after the Buddha’s death — even to this day. But this sutta also
depicts, in simple language, the poignant human drama that unfolds among
the Buddha’s many devoted followers around the time of the death of
their beloved teacher.

https://www.youtube.com/watch?v=bDkKT54WbJ4
for
Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ

http://www.buddha-vacana.org/sutta/digha.html
Use
http://www.translate.google.com/


from

Image result for Gifs of Vinaya pitaka compared with Vinayaka


Rector
JCMesh J Alphabets Letter Animation ClipartMesh C Alphabets Letter Animation Clipart

an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan

of


Free Online

Awaken One With Awareness Mind
(A1wAM)+ ioT (insight-net of Things)  - the art of Giving, taking and Living   to attain Eternal Bliss
as Final Goal through Electronic Visual Communication Course on
Political Science -Techno-Politico-Socio Transformation and Economic
Emancipation Movement (TPSTEEM).

Struggle hard to see that all fraud EVMs are replaced by paper ballots by

Start
using Internet of things by creating Websites, blogs. Make the best use
of facebook, twitter etc., to propagate TPSTEEM thru FOA1TRPUVF.

Practice
Insight Meditation in all postures of the body - Sitting, standing,
lying, walking, jogging, cycling, swimming, martial arts etc., for
health mind in a healthy body.

 




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is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio
Transformation and Economic Emancipation Movement followed by millions
of people all over the world in 112 Classical languages.



Rendering exact translation as a lesson of this
University in one’s mother tongue to this Google Translation and
propagation entitles to become a Stream
Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal






SARVA SAMAJ MEDIA

for
WELFARE, HAPPINESS AND PEACE
of
ALL SOCIETIES





From

MEDIA PRABANDHAK
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MEDIA
PRABANDHAK


https://pbs.twimg.com/profile_images/1064016958461362176/3MPYJEUU_400x400.jpg
Peace and joy for all


comments (0)
04/03/19
LESSON 2952 Thu 4 Apr 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level Voice of All Awakened Aboriginal Societies (VoAAAS) https://timesofindia.indiatimes.com/…/articles…/68705533.cms Lok Sabha elections: Mayawati hints at her prime ministerial .. What are Narendra Modi’s big bluffs? Lok Sabha Elections 2019: Mayawati looks south, to address rallies with JSP’s Pawan Kalyan next month Mayawati Justifies Her Statues In Top Court: “Represent Will Of People” in 76) Classical Pashto- ټولګی پښت 77) Classical Persian-کلاسیک فارسی
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 9:05 pm
LESSON 2952 Thu 4 Apr  2019

Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness

Tipitaka
is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness
and peace on the path of Eternal Bliss as Final Goal

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

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

from

Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca


Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās

 through 

up a levelhttp://sarvajan.ambedkar.orgup a level


Voice of All Awakened Aboriginal Societies (VoAAAS)

https://timesofindia.indiatimes.com/…/articles…/68705533.cms

Lok Sabha elections: Mayawati hints at her prime ministerial ..

What are Narendra Modi’s big bluffs?

Lok Sabha Elections 2019: Mayawati looks south, to address rallies with JSP’s Pawan Kalyan next month

Mayawati Justifies Her Statues In Top Court: “Represent Will Of People”
in 76) Classical Pashto- ټولګی پښتو



77) Classical Persian-کلاسیک فارسی

VISAKHAPATNAM: Hinting at her prime ministerial ambition, BSP chief
Mayawati said Wednesday she would use the experience she has gained as
UP chief minister to give the ” best government” at the Centre “if we
get an opportunity”.
She said she has been Uttar Pradesh chief minister four times.


“I have a lot of experience. I will use that experience at the Centre
and work for people’s welfare,”we will adopt the UP pattern and give the
best government in all aspects. At all levels, a good government.


Asked if she would like to become the prime minister, things would be
clear when results of the general election are declared on May 23.

She pointed out that her party had garnered the third-largest vote share in the 2014 election, after the BJP and the Cong ..

“In the 2014 election, BJP promised big things. But it did not fulfil the promises in five years,


On the Congress, she said people rejected the party that has remained
in power for the longest time “because it failed to honour its promises”
and the BJP “took advantage of it”.

“Last time the BJP promised
Rs 15-20 lakh for each poor family. Now the Congress is talking on the
same lines. It is promising Rs 72,000 per year.

The Congress
should remember, when Indira Gandhi was in power she had started the
20-point programme in the name of Garibi Hatao. Kya garibi hati (Was
poverty eradicated)?”

She said the BSP always talked less and believed in delivering more.


If BSP gets an opportunity at the it will work for the poor and the
unemployed, irrespective of their caste. “We will give top priority to
them. And Farmers have multiple problems and we will try to get rid of
them,” she said.

Her government, if elected, would not be biased towards any state.


“If Congress is in power at the Centre, it supports some states and
does not support others. BJP has its own equations. It will not happen
with us,” she said.

Claiming that the BJP’s situation was
“very bad”, particularly vis-a-vis the BSP-SP-RLD alliance in Uttar
Pradesh, the BSP chief said the ruling party was “worried.”

“Wherever we have alliance, BJP will suffer,” she said.

Mayawati also promised to grant the special category status to Andhra Pradesh.
“AP people are angry that both BJP and Congress did not deliver SCS. If
we get a chance at the Centre, we will give SCS,” she said.
The BSP
chief hoped that the JSP-BSP-CPI(M)-CPI alliance would form the
government in Andhra Pradesh and Pawan Kalyan would become the CM
t

tps://www.quora.com/What-are-Narendra-Modis-big-bluffs
What are Narendra Modi’s big bluffs?
Scenes from Indian cinemas of earlier 20’s where Sheik from Gulf
countries is portrayed with its propensity of being wealthy owing wells
of oils , titillate Indians by making promise to gift them oil wells.

Murderer of democratic instittins & Master of diluting institutions (Modi) visited Middle East.


“Modi painted the vision of new India and shared the vision of ease of
doing business in India with the business leaders from Gulf Cooperation
Council Countries’

Latest Bluff of Mr. Modi: After all this we
will start dreaming to “cook ‘Bhajiya’ in wells of oil” which Mr Modi
will bring from gulf countries but like previous promises made by Mr
Modi,biggest among them is 10 crore employment to Indian Youth (which
hasn’t fulfilled yet) this will also turn into an incorrigible dream.

Bluff! Bluff! Bluff!

He is simply not for common man.. He is a politician.


Based on his performance so far, Modi a communal leader remotely
controlled by just 0.1% intolerant, violent, militant, number one
terrorists of the world, ever shooting,mob lynching, lunatic, mentally
retarded foreigners from Bene Israel chitpavan brahmins of RSS (Rowdy
Rakshasa Swayam Sevaks) always talking of surgical strikes.

What are some of the most mind-blowing facts about Modi?

Modi: Is Modi corruptible
Modi has not brought “achhe din (the Good Days)”.
Modi win the 2019 PM elections will be due to EVMs which are tamperable.
Modi has not achieved since gobbling to power?
He bluffed to the world that he will deposit Rs 15 lakhs in every
citien’s bank account. But not a single rupee has been deposited. In
Tamil it is known as Mo(sa)di) (மோசடி) Fraud. this is one of his
surgical strikes அறுவை சிகிச்சை.

He talked about Smart Cities
(புத்திசாலி நகரங்கள்) .These cities remain smart as they not seen by
anyone says smart thathagatha (யாரும் பார்க்காததால் இந்த நகரங்கள்
புத்திசாலித்தனமாகவே இருக்கின்றன - புத்திசாலி
தாதாத்தா கூறுகிறார்)


https://www.hindustantimes.com/…/story-JV2Yv4ruwuSwXL02hEk3…

Lok Sabha Elections 2019: Mayawati looks south, to address rallies with JSP’s Pawan Kalyan next month
Jana Kalyan Sena chief Pawan Kalyan was in Lucknow on Friday for the
pact with Mayawati’s BSP. He said the JSP would project Mayawati as the
JSP-BSP alliance’s prime ministerial candidate in the 2019 Lok Sabha
elections.

After finalising pre-poll alliances in the northern
states, Bahujan Samaj Party (BSP) chief Mayawati has set her eyes on the
southern states and is working to build an alliance with the regional
parties that are not allied with either the BJP or the Congress.


On Friday, Mayawati announced her party’s alliance with
actor-turned-politician Pawan Kalyan-led Jana Sena Party (JSP) in Andhra
Pradesh and Telangana. She will address rallies in Andhra Pradesh on
April 3 and in Telangana on April 4 along with Pawan Kalyan. The BSP
will also contest the Andhra Pradesh assembly elections in alliance with
the JSP.

Pawan Kalyan, younger brother of Telugu film star
Chiranjeevi, launched Jan Sena Party in 2014. He campaigned for the
Telugu Desam Party (TDP) and the BJP in the 2014 assembly election. “The
alliance (BSP-JSP) will project Pawan Kalyan as the chief ministerial
candidate in Andhra Pradesh,” said Mayawati.

Pawan Kalyan, who
was in Lucknow for the pact, said the JSP would project Mayawati as the
JSP-BSP alliance’s prime ministerial candidate in the Lok Sabha
elections.

The BSP has already announced that it will field
candidates on 28 Lok Sabha seats in Karnataka. The BSP had contested the
2018 assembly elections in Karnataka in alliance with JD (S).


Though the BSP managed to win only one seat in the state election, but
Mayawati played pivotal role in the formation of a non- BJP government.
After JD (S) opted for alliance with the Congress, the BSP snapped ties
with the JD (S).

Interestingly, on Sunday JD (S) national general
secretary Danish Ali joined the BSP and is likely to contest the Lok
Sabha election from a seat in west UP.

Reacting to Danish Ali
joining the BSP, Karnataka chief minister HD Kumaraswamy in a tweet said
Ali joined the BSP after seeking consent from him and national
president HD Devegowda in a purely political arrangement between the two
parties.

“It is a thoughtful political decision taken by the JD (S) and the BSP to win more Lok Sabha seats.”


In a meeting of various state units held here on Tuesday, Mayawati had
directed the office bearers of the Tamil Nadu and Kerala units to start
preparations for the Lok Sabha election.

“Talks are on with the
local parties in both the states for prepoll alliances,” said a BSP
leader and added Mayawati would address public meetings in Kerala and
Tamil Nadu on April 10 and 11.

The party hopes to get the support of the Dalits, Dalit Christians and Backward community members in both the states.


Mayawati will kick off her Lok Sabha election campaign from Bhubaneswar
in Odisha on April 2. She will address a rally in Nagpur on April 5 and
thereafter launch campaign in UP by addressing a joint rally along with
alliance partner the SP and the RLD in Deboand on April 7.


Though the talks for pre-poll alliance with Ajit Jogi led Janta Congress
Chhattisgarh (JCC) is continuing, Mayawati is likely to address public
meeting in Janjgir on April 14.

The BSP had contested the recent
assembly elections in alliance with JCC. A BSP leader said if the JCC
would extend support to the BSP if it decided not to contest the Lok
sabha elections.

A political observer RK Gautam said though the
BSP failed to make significant presence in the assembly as well as Lok
Sabha elections in the southern states, Mayawati was working to expand
her party’s base by fielding candidates.

“It was the formation of
the JD (S)- Congress-BSP government in Karnataka after 2018 assembly
elections that buoyed Mayawati. She is now planning to cash in on the
momentum,” he said.

https://www.ndtv.com/india-news/mayawati-justifies-her-statues-built-in-up-when-she-was-chief-minister-tells-supreme-court-they-repr-2016332

Mayawati Justifies Her Statues In Top Court: “Represent Will Of People”

“Why
question only SC/ST leaders’ statues and not the ones erected by the
Congress and the BJP using public money,” the 63-year-old leader
questioned, referring to statues of Indira Gandhi, Rajiv Gandhi, Sardar
Vallabhbhai Patel, Shivaji, NT Rama Rao and Jayalalithaa.

She
also claimed that the statues of elephants in the memorials were “mere
architectural design” and not representative of her party’s symbol.

Mayawati said the memorials were constructed so people would draw inspiration from them.

“Proper budgetary allocation was made for the statues when I was the Chief Minister of UP,” said the politician.

On
the petition accusing her of glorifying herself, Mayawati said with the
statues, the state legislature had shown respect to a Scheduled Caste
woman leader. “How could I defy the will of the state legislature,” she
said.

In
February, Chief Justice Ranjan Gogoi had said he was of the tentative
view that the BSP chief has to reimburse the taxpayer all the money used
in the statues. But he stopped short of passing an order to hear what
Mayawati had to say.

Mayawati
on Tuesday justified her life-size statues built in Uttar Pradesh with
crores in public money when she was Chief Minister, telling the Supreme
Court they represent the “will of the people”.

The
Chief In Justice (CJI), Chief Election Criminals (CEC), and the
PRESSTITUTE Media are diluted by the Master of diluting institutions and
the Murderers of democratic institutions (Modi) as the Master Key is
being gobbled by tampering the fraud EVMs. The ex CJI Sathasivam
committed a grave error of judgement by ordering that the EVMs must be
replaced in a phased manner where the question of replacement in itself
is a clear proof thet the EVMs could be tampered. 132 democracies in the
world use Ballot papers instead of EVMs. The BJP (Brashtachar Jhoothe
Psychopaths) remotely controlled by just 0.1% intolerant, violent,
militant, number one terrorists of the world, ever shooting, mob
lynching, mentally retarded  , lunatic foreiegners from Bene Israel
chitpavan brahmins of RSS (Rowdy Rakshasa Swayam Sevaks) and their
stooges, chamchas, chelas, slaves, bootlickers and own mother’s flesh
eaters have become emboldened as they acquired the Master Key by
tampering the fraud EVMs. If Ballot Papers are used they will get only
0.1% votes. In order to avoid downtrodden people to have the master Key
as desired by Dr BR Ambedkar, the father of our Marvelous and Modern
Constitution, are indulging in insulting the SC/STs to implement their
manusmrity.
The
CEC erlier passed orders to drape all SC/ST leaders and elephant
statues saying that it was for level playing grounds. But never ordered
for draping, hands, lotus, and other parties symbols. This is a real
case of practice of untouchability. Without maintaining status quo as
per the Constitution regarding the places of worship of all religious
places, the foreigners of Bene Israel demolished places of worship. So
far they are not punished.


https://www.youtube.com/watch?v=ugXYogks7N4
Modi-Savarkar-Godse vs Gandhi-Nehru-Patel ; a Martyrs day tribute ; Part 2
Arun Jhajharia
Published on Mar 23, 2019
Category
People & Blogs

SEE TRUTH AS TRUTH AND UNTRUTH AS UNTRUTH -

ALL
about just 0.1% intolerant, violent, militant, number one terrorists
of the world, ever shooting, mob lynching, mentally retarded , lunatic
foreiegners from Bene Israel chitpavan brahmins of RSS (Rowdy Rakshasa
Swayam Sevaks) and their stooges, chamchas, chelas, slaves, bootlickers
and own mother’s flesh eaters have become emboldened as they acquired
the Master Key by tampering the fraud EVMs.

https://www.wikiwand.com/en/Chitpavan

The Bene Israel claim that Chitpavans are also of Jewish origin.

Richard Maxwell Eaton states that this rise of the Chitpavans is a classic example of social rank rising with political fortune

The
British would not subsidize the Chitpavans on the same scale that their
caste-fellow, the Peshwas, had done in the past. Pay and power was now
significantly reduced.Poorer Chitpavan students adapted and started
learning English because of better opportunities in the British
administration.

Some
of the strongest resistance to change came from the very same
community. The vanguard and the old guard clashed many times. D. K.
Karve was ostracised. Even Tilak offered penance for breaking caste or
religious rules. One was for taking tea at Poona Christian mission in
1892 and the second was going to England in 1919.

The
Chitpavan community includes two major politicians in the Gandhian
tradition: Gopal Krishna Gokhale, whom Gandhi acknowledged as a
preceptor, and Vinoba Bhave, one of his outstanding disciples. Gandhi
describes Bhave as the “jewel of his disciples”, and recognised Gokhale
as his political guru. However, strong opposition to Gandhi came from
the Chitpavan community. Vinayak Damodar Savarkar, the founder of the
hindutva cult , was a Chitpavan Brahmin and several other Chitpavans
were among the first to embrace it because they thought it was a logical
extension of the legacy of the Peshwas and caste-fellow Tilak.These
Chitpavans felt out of place with the Indian social reform movement of
Phule and the mass politics of Gandhi. Large numbers of the community
looked to Savarkar, the Hindu Mahasabha and finally the RSS. , drew
their inspiration from fringe groups in this reactionary trend.

After
Gandhi’s assassination by Nathuram Godse, a Chitpawan, Brahmins in
Maharashtra, became targets of violence, mostly by members from the
Maratha caste. The motivating factor for the violence was not love for
Gandhi on the part of the rioters but the denigration and humiliation
that the Marathas were subjected to due to their caste status.

http://www.assam123.com/america-enlisted-rss-one-biggest-terrorist-organisation-world/

A
US-based risk management and consulting company has put the Rashtriya
Swayamsevak Sangh (RSS) in its category of ‘Threat Group’ and called it
“a shadowy, discriminatory group that seeks to establish a hindutva
cult.”


Terrorism
Watch & Warning provides intelligence, research, analysis, watch
and warning on international terrorism and domestic terrorism related
issues; and is operated by OODA Group LLC that helps clients identify,
manage, and respond to global risks and uncertainties while exploring
emerging opportunities and developing robust and adaptive strategies for
the future.The company had included RSS in its ‘Threat Group’ in April
2014.

The
websites describes: “The RSS is a shadowy, discriminatory group that
seeks to establish a hindutva cult. The group is considered the radical
ideological parent group of India’s ruling hindutva cult party –
(BJP).”


“The
RSS is a hindutva cult movement, a right wing group that was founded in
1925. Their philosophy, called hindutva, was termed fascist by
Communists, and their main demand of the central government was that it
stop appeasing Muslims,” the description continues as hindutva pride,
fundamentalism, revivalism, chauvinism, or fascism.

The RSS was banned in 1948 following the assassination of Mahatma Gandhi by an ex-RSS member, Nathuram Godse.

Describing
violence as ‘Group Activities’ for the RSS, the site further says,
“Violence has been a strategy for the Sangh movement. Hindutva has been
clear about the need for violence, particularly communal riots. The
Sangh has incited rioting to cause further chasms between religions, and
thus a further separation of religions, and to rally the Hindu
community around the philosophy of hindutva.”

The
Terrorism Watch & Warning database contains over 1,00,000 Open
source intelligence (OSINT) excerpts from 1999 to present on terrorism
and security related issues, attack database of over 10,000 attacks,
original terrorism analysis, terrorism document repository, Homeland
Security Fact Sheets and profiles over 500 Terrorist/Threat Groups.






76) Classical Pashto- ټولګی پښتو
ج: د سجاجاناا برخه

سربېره پر دې،
bhikkhus، bhikkhu، کله چې لیدل کیږي او کله چې ځي نو فعالیت کوي
سمنګان، په داسې حال کې چې په لټه کې یاست او په شاوخوا کې وګورئ، هغه ورسره کار کوي
سمنګان، پداسې حال کې چې ځنډول او دوام کوي، هغه د دې سره کار کوي چې هغه په ​​کییا کې کییا مشاهده کوي، یا هغه
په بهر کې کایان لیدل کیږي، یا هغه د کعبې څارنه کوي
په داخل کې په بهرنی او بهرنی ډول؛ هغه د سمودیا څارنه کوي
په کییا کې واقعیت، یا هغه د پیښې پای ته رسیدو څخه ژغوري
په کایه کې، یا هغه د سمودیا څارنه کوي او له هغې څخه تېرېږي
په کییا کې واقعیت یا بل، [احساس کول:] “دا کای دی!” ستي موجود دی
هغه یواځې یوازې د افغانستان اوسیدونکي او زما پایتیستي پورې اړه لري
ویجاړ شوی، او په نړۍ کې هیڅ شی نه مومي. په دې توګه، bhikkhus، a
بھخخھ پھ کیا کې دیني مشاھد کوي.
ampajañña،
پداسې حال کې چې غالۍ او پورتنۍ پښې یې په غاړه اخیستې او د ګوتو په لیږدولو سره،
هغه د شپې سره، د خوړو سره کار کوي، په داسې حال کې چې څښل، چالان کول،
پداسې حال کې چې خوند ورکول، هغه د سجاجینیا سره کار کوي، پداسې حال کې چې په سوداګرۍ کې برخه اخلي
د ځورونې او مینځلو وړ، هغه د سجاجینیا سره کار کوي، په داسې حال کې چې چلن،
په داسې حال کې چې ویده کیده، په داسې حال کې چې ویده کېده، خوب په خوب کې، کله چې سترګې پټې وې
خبرې کول او خاموشۍ سره، هغه د سجاجینیا سره کار کوي.
ج. د تعقیب برخه

سربېره پر دې،
bhikkhus، bhikkhu دا بدن د سولو له تلو څخه فکر کوي
پښې پورته او د ویښتو څخه سر په سر کې، کوم چې د هغې لخوا تعدیل شوی
لکه څنګه چې،
bhikkhus، هلته یوه بسته وه چې دوه پرانستې یې درلودې او ډیری ډک شوي
د غنمو ډولونه لکه د چرګ، پوند، میو لوبیا، غواګانو، سایټ
تخمونه او وړه چرګان. یو سړی د ښه سترګو سره، د دې په اړه یې بې باوري کول،
به [محتويات] په پام کې ونیسئ: “دا تیاره پیسه ده، دا پیسه ده، هغه
د میو لوبیا دي، دا غواوي، د غنمو تخمونه دي او دا دي
چرګانو وریجو؛ “په عین حال کې، bhikkhus، bhikkhu دا خورا په پام کې نیسي
بدن، د پښو د تلوونو څخه او د ویښتو څخه سر په سر کې،
کوم چې د پوستکي له امله کم شوی او د بیالبیلو ډولونو څخه ډک دي:
“په دې کښی، د سر سرونه، د بدن غړی،
پوستکي، غاښونه، پوټکي، غوښې، تنونونه، هډوکي، د هډوکي میرو، ګریانو، زړه،
جگر، پلورا، تیغی، عضلات، حشرات، مغزات، د هغې سره معدې
محتويات، خولې، تيل، فګمم، پاى، وينې، پسې، غوړ، ونې، غوړي،
لایه، نښې مغز، مصنوعی مايع او پیشاب. “
په دې توګه هغه د کعبې په کورنۍ کې، یا هغه ته ګوري
په بهر کې کایان لیدل کیږي، یا هغه د کعبې څارنه کوي
په E. برخه د عناصرو برخه

او په بیالبیلو ډولونو څخه ډک دي: “په دې کی، دلته شتون لري
د سر کښت، د بدن کښت، ناخن، غاښونه، پوستکي، غوښه،
غوږونه، هډوکي، د هډوکي میرو، ګریانو، زړه، جگر، پلورا، غلا،
عضلات، انټرنټونه، پوستکي، د هغې محتويات، مغز، پخې،
سګرټ، غوړ، غوړ، ګولۍ، نخښه، نښې مغز،
سیمویال مایع او پیشاب. “
سربېره پر دې،
bhikkhus، bhikkhu په دې کابینه کې منعکس دی، مګر دا هم یاد شوی،
مګر دا په الندې ډول دي: “په دې کې، د ځمکې عنصر شتون لري
د اوبو عنصر، د اوریدو عنصر او هوا عنصر. “āya په داخلي او بهر کې؛ هغه د سمودیا څارنه کوي
په کییا کې واقعیت، یا هغه د پیښې پای ته رسیدو څخه ژغوري
په کایه کې، یا هغه د سمودیا څارنه کوي او له هغې څخه تېرېږي
په کییا کې واقعیت یا بل، [احساس کول:] “دا کای دی!” ستي موجود دی
هغه یواځې یوازې د افغانستان اوسیدونکي او زما پایتیستي پورې اړه لري
ویجاړ شوی، او په نړۍ کې هیڅ شی نه مومي. په دې توګه، bhikkhus، a
بھخخھ پھ کیا کې دیني مشاھد کوي.
لکه څنګه چې، bhikkhus، یو مهارت لرونکی قصاب یا یو
د قصاب تجربه، چې غوا یې وژلې وي، په یو کراس کې ناست وي
ټوټې ټوټې کړئ. په ورته ډول، bhikkhus، bhikkhu په انفرادي توګه منعکس کوي
مګر دا خورا کعبې، مګر دا کار شوی، مګر په دې کې منع دی: “پدې کې
كيا، د ځمكې عنصر، د اوبو عنصر، د اورېدنې عنصر دى
او د هوا عنصر. “
په دې توګه هغه په ​​کیا کې دیني څارنه کوي
په داخلي توګه، یا هغه په ​​بهر کې د کایانو لیدنه کوي، یا هغه اوسيږي
په داخلی او بهرنی کییا کې کییا څارنه؛ هغه څارنه کوي
په قیا کې د پیښې سمودیا، یا هغه د هغه تیریدو څارنه کوي
په قیا کې د پیښې څخه لیرې دي، یا هغه د سمودیا او نظارت لیدنه کوي
په قیا کې د پیښې څخه تیریدل؛ یا بل، [پام کول:] “دا کای دی!”
ساټي په هغه کې شتون لري، یوازې د یوازې او یوازې تر حد پورې
پاتیستی، هغه ځای ویجاړ شوی او په هیڅ شی کی هیڅ شی نه لری
نړۍ. په دې توګه، bhikkhus، bhikkhu په کیا کې دیني مشاهده کوي.
(1)
سربېره پر دې،
bhikkhus، bhikkhu، لکه څنګه چې هغه د مړینې لیدل کېده، په مینځ کې لرې شوی
یو د مربع ځمکی، یو ورځ مړ شوی، دوه ورځی مړه شوی یا دری ورځی مړه شوی،
پړسوب، ناڅاپه او تیریږي، هغه دا خبره په پام کې نیسي: “دا کایه
دا هم د داسې طبیعت څخه دی، دا به د دې په څیر شي، او نه وي
له دې حالت څخه پاک وي. “

په دې توګه هغه په ​​کیا کې دیني څارنه کوي
په داخلي توګه، یا هغه په ​​بهر کې د کایانو لیدنه کوي، یا هغه اوسيږي
په داخلی او بهرنی کییا کې کییا څارنه؛ هغه څارنه کوي
په قیا کې د پیښې سمودیا، یا هغه د هغه تیریدو څارنه کوي
په قیا کې د پیښې څخه لیرې دي، یا هغه د سمودیا او نظارت لیدنه کوي
په قیا کې د پیښې څخه تیریدل؛ یا بل، [پام کول:] “دا کای دی!”
ساټي په هغه کې شتون لري، یوازې د یوازې او یوازې تر حد پورې
پاتیستی، هغه ځای ویجاړ شوی او په هیڅ شی کی هیڅ شی نه لری
نړۍ. په دې توګه، bhikkhus، bhikkhu په کیا کې دیني مشاهده کوي.

(2)
سربېره پر دې،
bhikkhus، bhikkhu، لکه څنګه چې هغه د مړینې لیدل کېده، په مینځ کې لرې شوی
د کرار ځمکی، د غوږونو په واسطه خواړه، د خاکو لخوا خواړل کیدل، د
د ونو په واسطه ډوډۍ، د هډوکو لخوا خواړه ورکول، د سپي لخوا خواړل کیدل، د
د لرګیو له خوا خوري، د پښو له خوا خوري، او د مختلفو ډولونو خواړه خورل کیږي
د مخلوقاتو، هغه دا خبره په نظر کې نیسي: “دا کای هم د داسې یو څخه دی
فطرت، دا به دا ډول شي، او له داسې ډول څخه وړیا نه وي
حالت. “
په دې توګه هغه په ​​کیا کې دیني څارنه کوي
په داخلي توګه، یا هغه په ​​بهر کې د کایانو لیدنه کوي، یا هغه اوسيږي
په داخلی او بهرنی کییا کې کییا څارنه؛ هغه څارنه کوي
د (3)
سربېره پر دې، bhikkhus، bhikkhu، لکه څنګه چې
که هغه د مړینې مراجعه وکتل، په یوه کرنيزه ځمکه کې ودرول شي، a
د غوښې او وینې سره د سیکاټینون سره یوځای کیږي، هغه فکر کوي
دا ډیریا: “دا کیا هم د داسې طبیعت څخه دی، دا به روان وي
دا داسی وګرځیده، او له دې حالت څخه خلاص نشئ. “
په قیا کې د پیښې امودایا، یا هغه د هغه تیریدو څارنه کوي
په قیا کې د پیښې څخه لیرې دي، یا هغه د سمودیا او نظارت لیدنه کوي
په قیا کې د پیښې څخه تیریدل؛ یا بل، [پام کول:] “دا کای دی!”
ساټي په هغه کې شتون لري، یوازې د یوازې او یوازې تر حد پورې
پاتیستی، هغه ځای ویجاړ شوی او په هیڅ شی کی هیڅ شی نه لری
نړۍ. په دې توګه، bhikkhus، bhikkhu په کیا کې دیني مشاهده کوي.
په دې توګه هغه د کعبې په کورنۍ کې، یا هغه ته ګوري
په بهر کې کایان لیدل کیږي، یا هغه د کعبې څارنه کوي
په داخل کې په بهرنی او بهرنی ډول؛ هغه د سمودیا څارنه کوي
په کییا کې واقعیت، یا هغه د پیښې پای ته رسیدو څخه ژغوري
په کایه کې، یا هغه د سمودیا څارنه کوي او له هغې څخه تېرېږي
په کییا کې واقعیت یا بل، [احساس کول:] “دا کای دی!” ستي موجود دی
هغه یواځې یوازې د افغانستان اوسیدونکي او زما پایتیستي پورې اړه لري
ویجاړ شوی، او په نړۍ کې هیڅ شی نه مومي. په دې توګه، bhikkhus، a
بھخخھ پھ کیا کې دیني مشاھد کوي.

 (4)
پاونا
سیرا پارسا، بیخې خوی، باخخ سمندریاپی پاسیایا سیررایس سایاتاکیا
شاهيدهايده اتاشتکي · سهيخمالکۍ ني ني مااسسا لوهيتا مکخاييده
نوامبرامام، نو په دې توګه امام زمانه اپایساهاهاهیه: ‘Ayaṃ pi kho kawyo
دایما · دموهم داسایس · بھوی عیسیس · اتیټی.

(4)
سربېره پر دې،
bhikkhus، bhikkhu، لکه څنګه چې هغه مړی ولیدل، په یوه کې له مینځه تللی و
د کرار ځمکه، پرته له غوښه پرته د شاکلیټ او د وینې سره مینځل کیږي
د ناروغیو سره یوځاى، هغه دا خبره په پام کې نیسي: “دا کای هم هم دی
داسې ډول فطرت، دا به د دې په څیر شي، او له دې وړیا نه وي
داسې حالت. “

ایی اججتاتاسو وی کائی کایانوپسی ویحارتی،
بده ده وی کعی کعانپسی ویحارتی، اججتا - بغداد والا
کیانپنسی ویژاری؛ سمودیا -حمام، نبویسی وی کاساسیمی ویژارتی،
ویاهمامان، نظریه وي کاساسیمی ویژاری، سامودیایاہامام
ویاسیمیسی ویژاری؛ ‘Atthi kyoyo’ tia assa sati paccupa tahta
هټی، یویډیوا ñāṇa، میتیا پاتیستی · مایا، {1} نیسوټو وی ویارتی،
نه د کیسی لوڅ اپاددی. ایام پا پا خوا، bhikkhave، bhikkhu kai
کیانپنسی ویژاری.

په دې توګه هغه په ​​کیا کې دیني څارنه کوي
په داخلي توګه، یا هغه په ​​بهر کې د کایانو لیدنه کوي، یا هغه اوسيږي
په داخلی او بهرنی کییا کې کییا څارنه؛ هغه څارنه کوي
په قیا کې د پیښې سمودیا، یا هغه د هغه تیریدو څارنه کوي
په قیا کې د پیښې څخه لیرې دي، یا هغه د سمودیا او نظارت لیدنه کوي
په قیا کې د پیښې څخه تیریدل؛ یا بل، [پام کول:] “دا کای دی!”
ساټي په هغه کې شتون لري، یوازې د یوازې او یوازې تر حد پورې
پاتیستی، هغه ځای ویجاړ شوی او په هیڅ شی کی هیڅ شی نه لری
نړۍ. په دې توګه، bhikkhus، bhikkhu په کیا کې دیني مشاهده کوي.
 (5)
پاونا
سیرا پارسا، بیخې خوی، باخخ سمندریاپی پاسیایا سیررایس سایاتاکیا
جهاد الدین اکتیکه، سورتخالکایس اپاګاتا · میسسا · لوهایسی نذران سوبنددهآ، نو
امام علیه السلام بهاغه وخته: ‘Ayaṃ pi kho kyoo evaṃ · dammo evaṃ · bhavi
ای.

 (5)
سربېره پر دې، bhikkhus، bhikkhu، لکه څنګه چې
که هغه د مړینې مراجعه وکتل، په یوه کرنيزه ځمکه کې ودرول شي، a
هغه څوک چې غوښه نه لري او نه وینې پرته د ساکلیټون سره یوځای کیږي
دا خبره په پام کې نیسي: “دا کیا هم د داسې طبیعت څخه دی، دا دی
د دې په څیر کیږي، او له داسې حالت څخه خلاص نه وي. “

ای
اججتاوتی وی کاییانانپسی وی ویارتی، بھیدھ وا کےیاناناسیسی
ویژتی، اججتا - بغدی وی کایی شیانپسی وی ویارتی؛
سمودیا -اممون · نظریسی وی کاساسیمی ویژاری، وییا -اممون · نظونسی
کایسیمیسی ویژاری، سامودیایاہامام، نباسیسی وی کایسیمیسی ویژارتی؛
‘Atthi kyoyo’ د آسیا سایت پوسټپوټی هټی، یاردوادی
ā ā matt matt matt matt matt matt matt ā ā ā ā ā ā ā ā ā ā ā ā · · · · · · · · · · ·،
خوند پورته اپیټی. ایام پا پا خوا، bhikkhave، bhikkhu kayyānunupassi
ویژتی.

په دې توګه هغه د کعبې په کورنۍ کې، یا هغه ته ګوري
په بهر کې کایان لیدل کیږي، یا هغه د کعبې څارنه کوي
په داخل کې په بهرنی او بهرنی ډول؛ هغه د سمودیا څارنه کوي
په کییا کې واقعیت، یا هغه د پیښې پای ته رسیدو څخه ژغوري
په کایه کې، یا هغه د سمودیا څارنه کوي او له هغې څخه تېرېږي
په کییا کې واقعیت یا بل، [احساس کول:] “دا کای دی!” ستي موجود دی
هغه یواځې یوازې د افغانستان اوسیدونکي او زما پایتیستي پورې اړه لري
ویجاړ شوی، او په نړۍ کې هیڅ شی نه مومي. په دې توګه، bhikkhus، a
بھخخھ پھ کیا کې دیني مشاھد کوي.
 (6)
پاونا
سیرا پارسا، بیخې خوی، باخخ سمندریاپی پاسیایا سیررایس سایاتاکیا
چټکتیایي اکاډیمیا اپاګاتا · سمبھان دینا ویخ خټني، یوانا
تاتی · اتمتیکسی نژاد ایناینا پاد · اتاټیکا هاکی ایناینا گپفاک · اتیټیکاکا وژنینا
ژیبرغ · تمتیکیکسی اډن اینا · اتمتاکیسی اجنانا کاتمی · تمتیکسی اعانینا
phāsuk · aṭṭhikaṃ aññena piṭṭh iṭṭhikaṃ añana khandh · aṭṭhikaṃ añena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ añana dant · aṭṭhikaṃ añena
د سیساګاهاهده، په دې توګه امام زمانه کاینده اپاسا سهاره: ‘Ayaṃ pi kho kyoyo
دایما · دموهم داسایس · بھوی عیسیس · اتیټی.

(6)
سربېره پر دې،
bhikkhus، bhikkhu، لکه څنګه چې هغه مړی ولیدل، په یوه کې له مینځه تللی و
د کرار ځمکی، دلته له مینځه وړل شوي هډوکي او هډوکي شتون لري
لاس هډوکي، د پښو هډوکي، دلته دلته د هډوکي هډوکي شتون لري، شین هډوکي،
دلته یو تن هډوکی، یو هپ هډوکی، دلته یو ریب، دلته یو هډوکی، دلته
د سپين هډوکي، هلته د هډوکي هډوکي، دلته د جبري هډوکي، د غاښونو هډوکي شتون لري،
یا هلته د غصب وړ وي، هغه دا خبره په پام کې نیسي: “دا کای هم د دې څخه دی
داسې ډول فطرت، دا به د دې په څیر شي، او له دې وړیا نه وي
داسې حالت. “

ایی اججتاتاسو وی کائی کایانوپسی ویحارتی،
بده ده وی کعی کعانپسی ویحارتی، اججتا - بغداد والا
کیانپنسی ویژاری؛ سمودیا -حمام، نبویسی وی کاساسیمی ویژارتی،
ویاهمامان، نظریه وي کاساسیمی ویژاری، سامودیایاہامام
ویاسیمیسی ویژاری؛ ‘Atthi kyoyo’ tia assa sati paccupa tahta
هټی، یویډیوا ñāṇa، میتیا پاتیستی · مایا، {1} نیسوټو وی ویارتی،
نه د کیسی لوڅ اپاددی. ایام پا پا خوا، bhikkhave، bhikkhu kai
کیانپنسی ویژاری.

په دې توګه هغه په ​​کیا کې دیني څارنه کوي
په داخلي توګه، یا هغه په ​​بهر کې د کایانو لیدنه کوي، یا هغه اوسيږي
په داخلی او بهرنی کییا کې کییا څارنه؛ هغه څارنه کوي
په قیا کې د پیښې سمودیا، یا هغه د هغه تیریدو څارنه کوي
په قیا کې د پیښې څخه لیرې دي، یا هغه د سمودیا او نظارت لیدنه کوي
په قیا کې د پیښې څخه تیریدل؛ یا بل، [پام کول:] “دا کای دی!”
ساټي په هغه کې شتون لري، یوازې د یوازې او یوازې تر حد پورې
پاتیستی، هغه ځای ویجاړ شوی او په هیڅ شی کی هیڅ شی نه لری
نړۍ. په دې توګه، bhikkhus، bhikkhu په کیا کې دیني مشاهده کوي.
 (7)
پاونا
سیرا پارسا، بیخې خوی، باخخ سمندریاپی پاسیایا سیررایس سایاتاکیا
چله سجده نژدی اتکاشین سایټی سهيکا · وحی · پایتابغنی، همدی امامی · eva kāyaṃ
اپاسسا ته وویل: ‘Ayaṃ pi kho kyoyo evaṃ · dammamo evaṃ · bhavi evaṃ · anti’
ټ.

 (7)
پاونا
سیرا پارسا، بیخې خوی، باخخ سمندریاپی پاسیایا سیررایس سایاتاکیا
چله سجده نژدی اتکاشین سایټی سهيکا · وحی · پایتابغنی، همدی امامی · eva kāyaṃ
اپاسسا ته وویل: ‘Ayaṃ pi kho kyoyo evaṃ · dammamo evaṃ · bhavi evaṃ · anti’
ټ.

(7)
سربېره پر دې، bhikkhus، bhikkhu، لکه څنګه چې هغه وو
د مړي بدن ولیدل، په یوه کراریل میدان کې مینځ ته شوی، هډوکي وایې
د سمندر په څیر، هغه دا خبره په پام کې نیسي: “دا کای هم د دې څخه دی
یو طبیعت، دا به د دې په شان شي، او له داسې ډول څخه وړیا نه وي
حالت. “

دا اجنجیتایسی وی کئی کایانوپسی ویحارتی، بھادرھ
کایاناناسیسی ویژاری، اججتا - بغیده وی کاییاناناسیسی
ویښتی؛ سمودیا -حمام، نبویسی وی کاساسیمی ویژارتی،
ویاهمامان، نظریه وي کاساسیمی ویژاری، سامودیایاہامام
ویاسیمیسی ویژاری؛ ‘Atthi kyoyo’ tia assa sati paccupa tahta
هټی، یویډیوا ñāṇa مایت پاتیستی، مایا، نیسټو وی ویارتی، نه
کی کینیسی غلا اپادیاتی. ایام پا پا خوا، bhikkhave، bhikkhu kai
کیانپنسی ویژاری.

په دې توګه هغه په ​​کیا کې دیني څارنه کوي
په داخلي توګه، یا هغه په ​​بهر کې د کایانو لیدنه کوي، یا هغه اوسيږي
په داخلی او بهرنی کییا کې کییا څارنه؛ هغه څارنه کوي
په قیا کې د پیښې سمودیا، یا هغه د هغه تیریدو څارنه کوي
په قیا کې د پیښې څخه لیرې دي، یا هغه د سمودیا او نظارت لیدنه کوي
په قیا کې د پیښې څخه تیریدل؛ یا بل، [پام کول:] “دا کای دی!”
ساټي په هغه کې شتون لري، یوازې د یوازې او یوازې تر حد پورې
پاتیستی، هغه ځای ویجاړ شوی او په هیڅ شی کی هیڅ شی نه لری
نړۍ. په دې توګه، bhikkhus، bhikkhu په کیا کې دیني مشاهده کوي.

(8)
پاونا
سیرا پارسا، بیخې خوی، باخخ سمندریاپی پاسیایا سیررایس سایاتاکیا
چالجهدهای اتابطانی پوجا · کټني ټرستوسی، نو امام امیه کاینده
اپاسسا ته وویل: ‘Ayaṃ pi kho kyoyo evaṃ · dammamo evaṃ · bhavi evaṃ · anti’
ټ.

(8)
سربېره پر دې، bhikkhus، bhikkhu، لکه څنګه چې هغه وو
د مړي بدن ولیدل، په یوه کراریل میدان کې مینځ ته شو، د پورته هډوکي یې وسوځول
هغه کلن دی، هغه دا خبره په پام کې نیسي: “دا کابینه هم له دې څخه یو ده
فطرت، دا به دا ډول شي، او له داسې ډول څخه وړیا نه وي
حالت. “

دا اجنجیتایسی وی کئی کایانوپسی ویحارتی، بھادرھ
کایاناناسیسی ویژاری، اججتا - بغیده وی کاییاناناسیسی
ویښتی؛ سمودیا -حمام، نبویسی وی کاساسیمی ویژارتی،
ویاهمامان، نظریه وي کاساسیمی ویژاری، سامودیایاہامام
ویاسیمیسی ویژاری؛ ‘Atthi kyoyo’ tia assa sati paccupa tahta
هټی، یویډیوا ñāṇa مایت پاتیستی، مایا، نیسټو وی ویارتی، نه
کی کینیسی غلا اپادیاتی. ایام پا پا خوا، bhikkhave، bhikkhu kai
کیانپنسی ویژاری.

په دې توګه هغه په ​​کیا کې دیني څارنه کوي
په داخلي توګه، یا هغه په ​​بهر کې د کایانو لیدنه کوي، یا هغه اوسيږي
په داخلی او بهرنی کییا کې کییا څارنه؛ هغه څارنه کوي
په قیا کې د پیښې سمودیا، یا هغه د هغه تیریدو څارنه کوي
په قیا کې د پیښې څخه لیرې دي، یا هغه د سمودیا او نظارت لیدنه کوي
په قیا کې د پیښې څخه تیریدل؛ یا بل، [پام کول:] “دا کای دی!”
ساټي په هغه کې شتون لري، یوازې د یوازې او یوازې تر حد پورې
پاتیستی، هغه ځای ویجاړ شوی او په هیڅ شی کی هیڅ شی نه لری
نړۍ. په دې توګه، bhikkhus، bhikkhu په کیا کې دیني مشاهده کوي.
 (9)
پاونا
سیرا پارسا، بیخې خوی، باخخ سمندریاپی پاسیایا سیررایس سایاتاکیا
چارجهدهای اتابطنی پتیتی کوکی · جتنی، نو امام اما
اپاسسا ته وویل: ‘Ayaṃ pi kho kyoyo evaṃ · dammamo evaṃ · bhavi evaṃ · anti’
ټ.

(9)
سربېره پر دې، bhikkhus، bhikkhu، لکه څنګه چې هغه وو
د مړي بدن ولیدل، په یوه کراریل ځمکه کې مینځل شوی، سټ شوي هډوکي کم شوي
د پوډر لپاره، هغه دا خبره په پام کې نیسي: “دا کای هم د دې یو له دې څخه دی
فطرت، دا به دا ډول شي، او له داسې ډول څخه وړیا نه وي
حالت. “

دا اجنجیتایسی وی کئی کایانوپسی ویحارتی، بھادرھ
کایاناناسیسی ویژاری، اججتا - بغیده وی کاییاناناسیسی
ویښتی؛ سمودیا -حمام، نبویسی وی کاساسیمی ویژارتی،
ویاهمامان، نظریه وي کاساسیمی ویژاری، سامودیایاہامام
ویاسیمیسی ویژاری؛ ‘Atthi kyoyo’ tia assa sati paccupa tahta
هټی، یویډیوا ñāṇa مایت پاتیستی، مایا، نیسټو وی ویارتی، نه
کی کینیسی غلا اپادیاتی. ایام پا پا خوا، bhikkhave، bhikkhu kai
کیانپنسی ویژاری.

په دې توګه هغه په ​​کیا کې دیني څارنه کوي
په داخلي توګه، یا هغه په ​​بهر کې د کایانو لیدنه کوي، یا هغه اوسيږي
په داخلی او بهرنی کییا کې کییا څارنه؛ هغه څارنه کوي
په قیا کې د پیښې سمودیا، یا هغه د هغه تیریدو څارنه کوي
په قیا کې د پیښې څخه لیرې دي، یا هغه د سمودیا او نظارت لیدنه کوي
په قیا کې د پیښې څخه تیریدل؛ یا بل، [پام کول:] “دا کای دی!”
ساټي په هغه کې شتون لري، یوازې د یوازې او یوازې تر حد پورې
پاتیستی، هغه ځای ویجاړ شوی او په هیڅ شی کی هیڅ شی نه لری
نړۍ. په دې توګه، bhikkhus، bhikkhu په کیا کې دیني مشاهده کوي
https://xemtop.com/post/how-to-tread-the-path-of-superconscious-meditation-5oNHIWbziSs.html
youtube.com
د ماین پاکۍ لاره - ساتيټاتھن سوټتا
Satipaṭnaana Sutta [1] (MN 10) (سنسکرت: د شورایټاتن سټرا تفسیر پوسټر سیترا، چین: …

77) Classical Persian-کلاسیک فارسی



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77) کلاسیک فارسی- کلاسیک فارسی
داستان های زین در تامیل - داستان های زین
هیچ
چیز وجود ندارد - خواندن آنلاین بدون خواندن - خواندن در تلفن همراه
نوجوان - خواندن بر روی تلفن همراه - خواندن در رقابت های تلفن همراه -
خواندن رقابت آنلاین - خواندن بر روی تلفن همراه کجا بروید؟ کجا برویم؟ -
خواندن آنلاین از کجا بروید؟ - در تلفن همراه بخوانید
இறுதி கருத்து
இறுதி கருத்து - خواندن آنلاین இறுதி கருத்து - خواندن در تلفن همراه چرا؟
چرا؟ - خواندن آنلاین - خواندن بر روی تلفن همراه نیاز به یک گورو - خواندن
آنلاین گورو - خواندن در موبایل جشن - خواندن آنلاین تلفن همراه - خواندن
بر روی تلفن همراه
Habit habeat - خواندن آنلاین habet - خواندن در هوا
هوا سیار - خواندن هوا آنلاین - خواندن بر روی تلفن همراه teoney فنجان
file teepe - خواندن فایل teak آنلاین - خواندن در ماهیت طبیعت طبیعت -
خواندن طبیعت آنلاین - خواندن بر روی تلفن همراه
http://books.tamilcube.com/tamil/stories/content/؟story=zen-ethuvume-illai
هیچ چیز
یک
نفر به دیدن یک سنت ذن آمد. او به او گفت: «در حال حاضر بودا در جهان است،
چیزی در آن وجود ندارد که همه چیز جز خلاء است، هیچ کس چیزی نمی دهد و هیچ
چیز نمی شود.» گفت.

بلافاصله شاهزاده با چوبي که با او بود، به او ضربه زد.

او عصبانی شد

او پرسید: “اگر هیچ چیز وجود ندارد پس خشم خود را از اینجا می آید!”

http://books.tamilcube.com/tamil/stories/content/؟story=zen-ilam-pen
نوجوان
Danson و مصر هم رزا بودایی هستند. یک روز در یک خیابان گلدان راه می رفت. باران بود

هنگامی
که او در یک رمپ بازگشت، ایستاده بود در یک طرف اتصال، با یک خانم زیبا
جوان کار بر روی ساری ابریشم زیبا و قادر به رفتن به صفحه بعدی.

“بیا اینجا!” Danson او را در دست او بلند کرد و او را از یک طرف خیابان به طرف دیگر آورد.

تا
آن شب مصر بدون صحبت با او برگشت. بدون اینکه قادر به اعتراف باشد،
“همچنین اشتباه است که نزد زنان مشغول بودایی مانند ما بپردازیم، به ویژه
جوان تر و جوانترین زنان به طرف دیگر نمی روند، چرا او را پرت کردید؟” گفت.

دانسون گفت: “من این دختر را ترک کردم، چرا هنوز منتظر هستید؟” او پرسید:

http://books.tamilcube.com/tamil/stories/content/؟story=zen-potti

رقابت
یک
کشتی گیر همیشه چای را با یک فروشگاه چای می نوشند. هنگامی که اختلاف به
فروشگاه چای و کشتی گیر می آید. کشتی گیر عصبانی عامل مبارزه با چای را نام
برد.

آنها باید اعتراف کنند اگر آنها کسی را به عنوان یک کشتی گیر
نژاد معرفی کنند. این یک شرم بزرگ محسوب می شود. بنابراین خوارزرگ چای
موافقت کرد.

اما او از چگونگی پیروزی ما می ترسید. او می خواست یه جون سنت به مشاوره بده

در
مورد داستان او پرسید: “چند روز برای مبارزه وجود دارد؟” او گفت “30 روز”.
“حالا چه کار میکنی؟” سپس پرسید: “سلام چای!” او گفت. او گفت: “همین کار
را انجام دهید.”

یک هفته بعد ماشین ماشین چای آمد. “من ترس زیادی
دارم و چه کاری باید انجام دهم؟” گفت. هنوز هم بیشتر درگیر و مناقصه تر
است، گفت: “سنت ذن.

ترس او به سرعت تغییر کرد و چای را خشک کرد.

دو هفته طول کشید. همان مشاوره.

روز مسابقه نزدیک است. کارون ژن کارخانه چای با سنت ذن، “چه باید بکنم؟” او پرسید:

او گفت: “شما قبل از رقابت، او را به عنوان یک چای دعوت می کنید.”

کشتی گیر در یک روز خاص ظاهر شد. “بیا، اولین چای را بخور”. “بله،” او نشست.

چای او عجله داشت و او پرید.

حتی قبل از اینکه چای را ببیند سرعتش را انجام می دهد!

اگر بهبود زیادی در مورد یک چای معمولی وجود دارد، او فکر نکرد که او برای رقابت آماده باشد.

http://books.tamilcube.com/tamil/stories/content/؟story=zen-engu-sella

کجا برویم؟
یک
رویداد سرگرم کننده در صومعه اصلی بودا. اتمام موفقیت آمیز آموزش های علوم
پایه زمانی بود که آموزگاران مدیتیشن را برای آموزش و پیشرفت مردم پیشرفت
دادند و برای خدمات در سرتاسر کشور رفتند. این نمی گوید کجا باید به
Purnaakashiapa Sunyasy برود.
Purnaakashia به طور مستقیم به بودا رفت و از او پرسید: “کجا بروید؟”
بودا
خندید و گفت: “شما خودت را انتخاب نخواهی کرد.” او گفت که می خواهد به یک
بخش خاص از هند برود. بودا توسط شاگرد بسیار شگفت زده شد، پرسید، “این
منطقه؟ افرادی که در آن زندگی می کنند خیلی سخت هستند. کسانی که در میدان
جنگ برای یک مشکل کوچک قرار می گیرند، برخی از آنها احساس بختی یا متفکرانه
ای ندارند. آیا می خواهید به شریران بروید؟ “

بودا به شاگرد گفت که با شجاعت گفت: “بله!”
“من می خواهم از شما سه سوال بپرسم اگر شما به درستی به سه سوال پاسخ دهید، ممکن است بروید. “
“E …”
“اولین سوال این است که اگر شما به آنجا بروید و سپس توهین کنید، چه کار می کنید؟”

“من بسیار خوشحال خواهم شد از آنجا که آنها من را ضرب و شتم؛ چوب زیر بغل است.
لکنت زبان؛ خیلی ممنون … خوب است. “
“سوال دوم اگر مرا مجازات کنی چه کار می کنی؟ “
“آنها بسیار خوب هستند. به همین دلیل آنها مرا از دست دادند. فقط متوقف کردن و متوقف کردن! من خوشحال خواهم شد. “

“سوال سوم اگر خودتان را بکشید چه کار می کنید؟ “
“وای،
دوباره خوشحال خواهم شد. در مجموع آنها به من آزادی از این زندگی داده
اند. من بسیار خوشحال خواهم شد که نیازی به نگرانی در مورد هر چیزی در حال
حاضر وجود ندارد. “

“خوب انجام شد نه تنها در جایی که بروید، بلکه
در هر کجا که هستید. هیچ چیز دیگر نمی تواند شما را بگیرد شما همیشه خوشحال
هستید خوب هر کجا که بروید برو و آمده “به بودا.

http://books.tamilcube.com/tamil/stories/content/؟story=zen-iruthi-karuththu

نظر نهایی
نجیب
زاده سالم در بستر مرگ بود. او به شاگردان خود گفت: «من این شب را
میمیرم». وقتی این را شنید، به آیشام و بسیاری از دوستانش آمد.

یک شاگرد ارشد به طور ناگهانی به بازار رفت. “هی … چی دلم برات تنگ شده … وقتی گورو دروغ می گه، ضرورت عجله ی چیه؟”

شاگرد ارشد گفت: “گورو یک رمان است اگر خوشحالی باشد. من قصد دارم آن را بخرم! “

همه نگران بودند گورو چشم ها را باز کرد و برای کسی جستجو کرد و سپس آن را بست.

وقتی شاگرد ارشد آمد، گفت: «آیا اینجا آمده ای؟ رمان کجاست؟»

وقتی رمان را در دستش گذاشت، او آن را بی دست و پا گرفت.

یک شاگرد به کشیش گفت: “گورودف، تو دست تو نیستی.

گورو خندید: “دست من هرگز تکان نخورد. از آنجا که هرگز از چیزی چیزی نگفتم! ‘’ سپس او شروع به خوردن و خوردن رمان کرد.

یکی
دیگر از شاگردان به کشیش تعظیم کرد و گفت: «ای عزیز، به زودی این دنیا را
ترک خواهی کرد. ایده نهایی شما چیست که باید به یاد داشته باشیم؟ “

گورو خندید و گفت: “چه طعم دوست داشتنی این رمان؟”

در حال حاضر زندگی کنید لحظه گذشت و لحظه رفتن برای ما نیست. امروز فقط واقعی است!

http://books.tamilcube.com/tamil/stories/content/؟story=zen-en
چرا؟
گوره اصلی، پنج شاگرد بازگشت دوچرخه اسرام به بازار را تماشا کرد. وقتی آنها به اشرف رسیدند، آنها یکدیگر را صدا کردند.

“چرا دوچرخه خود را رانندگی می کنید؟ “او پرسید. “این باعث می شود که شغل من ساده تر، آقا،” اولین فرد پاسخ داد.

او گفت: “شما خیلی بزرگ هستید و گورو گفت:” شما مثل همیشه در سن و سال خواهی ایستاد. “

شاگرد دوم: “وقتی دوچرخه سواری می کنم، می توانم از زیبایی طبیعی لذت ببرم و آقا”.

شما او را نزد او نزدیک می کنید و می گوئید، چشم های شما باز است و شما جهان را دوست دارید.

سومین شاگرد “سر، می توانم حتی در هنگام مسافرت به مادرم دعا کنم”

گورو هر دو دست را از چشمانش بیرون آورد و گفت: “آدایاپپا تعجب شما شگفت انگیز است”.

شاگرد چهارم: “من در دوچرخه سوار هستم و می خواهم بزرگ باشم.”

او را با احساس رضایت به او تحمیل کنید و بگوئید: “آیا در مسیر عقلانیت سفر می کنید؟”

پنجمین سیاتون پس از سکوت طولانی، “من دوچرخه خود را برای پخت دوچرخه من آقا! “او گفت.

گورو روی پای خود افتاد و گفت: «ای خدای من، من نمیتوانم شاگردم باشم، شاگردم هستم.»

http://books.tamilcube.com/tamil/stories/content/؟story=zen-en
چرا؟
گوره اصلی، پنج شاگرد بازگشت دوچرخه اسرام به بازار را تماشا کرد. وقتی آنها به اشرف رسیدند، آنها یکدیگر را صدا کردند.

“چرا دوچرخه خود را رانندگی می کنید؟ “او پرسید. “این باعث می شود که شغل من ساده تر، آقا،” اولین فرد پاسخ داد.

او گفت: “شما خیلی بزرگ هستید و گورو گفت:” شما مثل همیشه در سن و سال خواهی ایستاد. “

شاگرد دوم: “وقتی دوچرخه سواری می کنم، می توانم از زیبایی طبیعی لذت ببرم و آقا”.

شما او را نزد او نزدیک می کنید و می گوئید، چشم های شما باز است و شما جهان را دوست دارید.

سومین شاگرد “سر، می توانم حتی در هنگام مسافرت به مادرم دعا کنم”

گورو هر دو دست را از چشمانش بیرون آورد و گفت: “آدایاپپا تعجب شما شگفت انگیز است”.

شاگرد چهارم: “من در دوچرخه سوار هستم و می خواهم بزرگ باشم.”

او را با احساس رضایت به او تحمیل کنید و بگوئید: “آیا در مسیر عقلانیت سفر می کنید؟”

پنجمین سیاتون پس از سکوت طولانی، “من دوچرخه خود را برای پخت دوچرخه من آقا! “او گفت.

گورو روی پای خود افتاد و گفت: «ای خدای من، من نمیتوانم شاگردم باشم، شاگردم هستم.»

http://books.tamilcube.com/tamil/stories/content/؟story=zen-kuruvin-thevai
گورو نیاز دارد
شاگردان زیادی برای سنت ذن وجود داشتند.

یک شاگرد در حالی که سرقت شد، گرفتار شد. شاگردان دیگر از او خواستند تا فورا آزاد شود. سنت متوجه نشد.

یکبار دیگر سرقت شد. سپس مقدس آن را متوجه نشدم.

و بلافاصله همه شاگردان دیگر یک تقاضا را نوشته بودند و چاپگر را فرستادند و همه آنها را برای همه امضا کردند و نوشتند.

سنت که آن را دوست دارد،

“شاگردان
از همه شما چگونه فراخوان درخشان است که من افتخار می کنم. شما و چه چیزی
درست است و چه چیزی غلط است و قادر به! هر جا که می خواهید بروید. اما
شاگردان در کنار من که و چه چیزی درست و چه چیزی اشتباه است و چگونه
اشتباهات از سمت راست باید یاد بگیرند که چگونه برای تدریس به من بدهید؟”

سپس اشک از چشم شاگرد آمد و سپس او سرقت نشد.

http://books.tamilcube.com/tamil/stories/content/؟story=zen-virunthu
از
در
یک صومعه جین سنت زندگی کرد. او بسیار با استعداد است او هرگز عصبانی
نخواهد شد. بعضی از شاگردان او به او آموختند. شاگردان او بسیار علاقه مند
به آن هستند.

یک روز مقدس با شاگردان خود، شاگردان صحبت کرد. او به
او گفت: “گورو، داستان مورد علاقه تو چیست؟” سورین. او گفت او “اسب” خواهد
بود. این اسب است و این همان چیزی است که ما برای آن دعا می کنیم. گورو به
درخواست گورو شروع کرد به گفتن این داستان.

یعنی، “یک کشاورز،
گوسفند، اسب بالا بردن بود. اسب گهواره بهترین دوستان شما. یک روز ویروس
اسب مبتلا می شوند. بنابراین درمان کشاورز اسب به پاسخ دکتر در آمد. دکتر و
nilaiyaiparttu اسب، من سه روز تا می آیند و به این kutiraieluntu دارو
خورده اتفاق می افتد خوب، نه او به من گفت که او مجبور بود آن را بکشد، و
او آن دارو را داد.

گفتگو با گوسفندان مطرح شد. روز بعد دکتر آمد و
دارو را داد. سپس بز، اسب از آمد، “natananpa تا، در غیر این صورت آنها شما
را بکشند،” او اسب را تشویق کرد.

آن روز، روز سوم، دکتر آمد و دارو
به اسب داد، کشاورز گفت: “فردا در اسب natakkavillaiyen، باید آن را
بکشند. در غیر این صورت، گسترش ویروس، به دیگران منتقل کنند.” این رفته است

هنگامی
که این دکتر رفته است، گوسفندان به اسب و دوستان می روند! سعی کنید به
نحوی بلند شوید شما می توانید از خواب بیدار شوید! بیدار شو! آن است. این
اسب همچنین سعی کرد بلند شود “گفت: داستان.

سپس به آنها بگویید:
“شما را ببینید! این داستان است که واقعا یک اسب kunamataintatarku خاطر
گوسفند است. اما دکتر، اسب دارو enruenni شد، و در آخرین بز به قربانی فکر
می کند. بنابراین چه کسی در جهان سود دریافت شده، اجازه دهید آنها به نفع
نزدیک به کسانی که در احترام بیشتری کسب می کنید.” این آخرین بار بود

HTTP: //books.tamilcube.com/tamil/stories/content / …

خوردن
در
یک صومعه، مقدس و شاگردان او شب را تفکر کردند. یک گربه در گلدان کوبید و
هنوز در اینجا بود و انحلال مدیتیشن در مدیتیشن وجود داشت. بنابراین او
دستور داد که راهب “گربه را ببر”.

چند سال بعد، راهب مرد. اما عادت
متصل کردن گربه ادامه دارد. چند سال دیگر گذشت این گربه مرده است گربه دیگر
گره خورده بود و گره خورده بود. چند سال بعد، شاگردان نوشتند: “سفارشی ما
باید با گربه ها در مدیتیشن گره خورده شود.”
http://books.tamilcube.com/tamil/stories/content/؟story=zen-kaatru

هوا
یک
راهب در رودخانه غرق شد و مجازات شد. یک مرد جوان مداخله کرد و گفت: “سر،
من می خواهم به شما به عنوان یک شاگرد پیوست کنم.” مردی که از بالا بلند شد
گفت: “چرا؟” “من می خواهم خدا را بشناسم.”

ناگهان، سنت پشت گردنش
را کشیده و سرش را به رودخانه فرو ریخت. در یک زمان کوتاه، یک مرد جوان که
مشت زده بود، از راه بیرون آمد. آخرین راهب او را گرفت و او را بیرون آورد.
مرد جوان از بوش بیرون آمد و نفس می کشد. راهب پرسید: “وقتی در آب غرق شدی
چه می خواستی؟”

“باد” یک مرد جوان است.

“خب، به خانه برویم هر گاه خدا بخواهد باد را دوست داشته باشد، پس بیایید. “

http://books.tamilcube.com/tamil/stories/content/؟story=zen-theneer-koppai

فایل چای
یک
استاد کالج برای دیدار با یکی از معروف ترین پیتر جین رفت. پروفسور ذن در
مورد فلسفه صحبت می کرد، و او می خواست درباره زنه بیشتر بداند.

سنت یون، که فنجان چای را برداشت، زنبور را تا لبه فنجان ریخت. پرونده کامل است

استاد عصبانی “جام کامل است. نمی توانم بیشتر بخورم توقف ” سنت گفت: “شما مثل این جام است.

اگر فنجان خود را خالی نکنید، چگونه میتوانم جین را آموزش دهم؟ “

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طبیعی
دو
خدای مقتدر در رودخانه مجازات شدند. سپس آنها متوجه یک عقرب در رودخانه
شدند. بلافاصله یک مقدس عقرب را گرفت و رودخانه را ترک کرد. در آن زمان
آتلیه او را گاز گرفت.

در یک زمان کوتاه، آتلی به رودخانه افتاد. در
آن زمان، عمه او را هنگامی که در ساحل بود برداشت. یکی دیگر از مقدسانی که
دیدم گفت: “دوست، شما می دانید که چگونه قلیان می کنید و چرا میخواهید
دوباره آن را ذخیره کنید؟”

سنت گفت: “غضب ماهیت عسل است. طبیعت را ذخیره کن “

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https://www.youtube.com/watch؟v=NK0Q3wUqkOo
Mahasatipatthana Sutta روز گفتمان روز 1 (ENGLISH)

چگونه می توانیم راه مراقبه ماهابودی را به یاد آرام برسانیم
راه آگاهی - Satipatthana Sutta

DN 22 - (D II 290)
Mahasatipaṭṭhāna Sutta
- حضور در آگاهی -
[مه سث پططنه] در 77) کلاسیک فارسی- کلاسیک فارسی
 این Sutta به طور گسترده ای به عنوان مرجع اصلی تمرین مدیتیشن در نظر گرفته شده است.
معرفی

I. مشاهدۀ کایا
A. بخش ānāpāna
ب. بخش در موقعیت
C. بخش sampajañña
D. بخش تخریب
E. بخش در عناصر
F. بخش در 9 زمینه charnel

معرفی

بنابراین شنیده ام:
بر
یک بار، Bhagavā در میان کوروس در Kammasadamma ماند،
یک شهر بازار کوروس. در آنجا، او به بیکخوش گفت:

- بیکخوش
- بهادانت به بیکخووس جواب داد. باگاوا گفت:

- این،
bhikkhus، راه است که منجر به هیچ چیز، اما تصفیه
موجودات، غلبه بر غم و اندوه، ناپدید شدن
dukkha-domanassa، دستیابی به راه درست، تحقق
Nibbāna، یعنی چهار سیتپاتهنانی است.
کدام چهار؟
در اینجا، bhikkhus، bhikkhu ساکن مشاهده کییا در کیا، ātāpī
sampajāno، satimā، دادن abhijjhā-domanassa به سمت جهان است.
او در حال تماشای ولایت در ولانا، أهراپی sampajāno، satimā، داشتن
رها کردن ابشیجه-دوماناسا نسبت به جهان. او در حال مشاهده سیاتا است
در citta، ātāpī sampajāno، satimā، دادن abhijjhā-domanassa
به سوی جهان. او در حال تماشای دشمن در دهاما، اراطی است
sampajāno، satimā، دادن abhijjhā-domanassa به سمت جهان است.

I. کایانپاسانا

A. بخش ānāpāna

و
چگونه، bhikkhus، آیا bhikkhu ساکن مشاهده kaya در کایا؟ اینجا،
bhikkhus، bhikkhu، رفتن به جنگل و یا رفتن به
ریشه یک درخت یا به اتاق خالی رفته، نشسته پایین تا
پاهای کراوات، چیدمان کایا راست و تنظیم ساتیم بهترینوخا. بودن
بنابراین ساتو او را در هوا نفس می زند، در نتیجه ساتو او نفس می کشد. تنفس در
بلند او می فهمد: “من طولانی در حال نفس کشیدن”؛ تنفس طولانی او
درک می کند: “من طولانی تنفس می کنم”؛ تنفس در کوتاه مدت او
درک می کند: “من کوتاهی می کنم”؛ تنفس کوتاه او
درک می کند: “من تنفس کوتاه”؛ او خود را آموزش می دهد: “احساس
کل کایا، من در تنفس خواهم بود ‘؛ او خود را آموزش می دهد: احساس کلی
کایا، من تنفس می کنم ‘؛ او خود را تربیت می کند: آرام کردن
کویا سانچارس، من در آن نفس خواهم کشید؛ او خود را تربیت می کند: آرام کردن
کویا سانچارس، من نفس خواهم کشید.
فقط
به عنوان، bhikkhus، یک تورنوش ماهرانه و یا شاگرد tonerner، ساخت طولانی است
به نوبه خود، می فهمد: “من نوبت طولانی دارم”؛ یک نوبت کوتاه، او
درک می کند: “من نوبت کوتاهی می کنم”؛ به همین ترتیب، bhikkhus، a
bhikkhu، تنفس طولانی، می فهمد: “من طولانی در حال نفس کشیدن”؛
مدت طولانی او را درک می کند: “من تنفس طولانی دارم”؛ نفس کشیدن
در کوتاه مدت او می فهمد: “من کوتاهی می کنم”؛ تنفس کوتاه است
او می فهمد: “من تنفس کوتاه دارم”؛ او خود را تربیت می کند: احساس
کل کویا، من در آن نفس خواهم کشید ‘؛ او خود را آموزش می دهد: “احساس
کل کویا، من تنفس می کنم ‘؛ او خود را تربیت می کند: آرام کردن
کویا سانچارس، من در آن نفس خواهم کشید؛ او خود را تربیت می کند: آرام کردن
کویا سانچارس، من نفس خواهم کشید.
بنابراین او در حال مشاهده کاویا در کیوی داخلی است،
یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن در رصد
کایا در داخل و خارج از کایا؛ او در حال مشاهده سامودایا است
از پدیده ها در کوایا، یا او در حال گذار از رکود است
پدیده ها در کیوی، یا او در حال مشاهده سامودایا و از بین بردن است
از پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کییا است!” ساتی است
در حال حاضر در او، فقط به معنای محض تنها و تنها پایتساتی است
ساکن جدا، و به هیچ چیز در جهان چسبیده است. بدین ترتیب،
bhikkhus، bhikkhu ساکن مشاهده kaya در کایا.
ب. بخش در موقعیت

علاوه بر این،
bhikkhus، bhikkhu، در حالی که پیاده روی، می فهمد: “من راه می روم”، یا
در حالی که ایستاده او می فهمد: “من ایستاده”، و یا در حالی که او نشسته است
میفهمد: “من نشستهام”، یا در حالی که دروغ گفتن او میفهمد: “من هستم
دراز کشیدن’. و یا در هر موقعیتی که کویا او قرار دارد، او است
آن را درک می کند.
بنابراین او در حال مشاهده کایا در کییا است
در داخل، یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن است
رعایت کایا در داخل و خارج از کشور؛ او در حال مشاهده است
Samudaya از پدیده در کویا، و یا او ساکن مشاهده رانندگی است
دور از پدیده های کویا، و یا او در حال مشاهده سامودایا و
از بین رفتن پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کویا است!”
ساتی در او حضور دارد، فقط به معنای محض فقط و فقط
پایتاستی، او ساکن جدا، و به هیچ چیز در داخل چسبیده است
جهان بنابراین، bhikkhus، یک bhikkhu ساکن مشاهده کییا در کییا.
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C. بخش sampajañña

علاوه بر این،
bhikkhus، bhikkhu، در حال نزدیک شدن و در حالی که خروج، با عمل می کند
sampajañña، در حالی که به دنبال جلو و در حالی که به اطراف، او با عمل می کند
sampajañña، در حالی که خم شدن و در حالی که کشش، او عمل با sThus او ساکن مشاهده kaya در کیوی داخلی، و یا او
در حال دیدن کایا در خارج از کایا است، یا او در حال مشاهده کایا است
در داخل و خارج از کشور؛ او در حال تماشای سامودایا است
پدیده ها در کویا، و یا او در حال مشاهده رفع پدیده ها است
در کویا، یا او در حال مشاهده سامودایا و از بین بردن است
پدیده های کایا؛ یا دیگر، [realizing:] “این کیه است!” ساتی حضور دارد
در او، فقط به معنای صرفا از جانا و تنها پایتساتی، او ساکن است
جدا، و به هیچ چیز در جهان چسبیده است. بنابراین، bhikkhus، a
bhikkhu ساکن مشاهده kaya در کایا.
ampajañña
هنگام پوشیدن لباس و ریمل بالا و هنگام حمل کاسه،
او با sampajañña عمل می کند، در حالی که خوردن، در حالی که نوشیدن، در حالی که جویدن،
در حالی که مزه است، او با sampajañña عمل می کند، در حالی که شرکت در کسب و کار
از دفع و ادرار کردن، او با sampajañña عمل می کند، در حالی که راه رفتن،
در حالی که ایستاده، در حالی که نشسته، در حالی که خواب، در حالی که بیدار، در حالی که
صحبت کردن و در حالی که ساکت است، او با sampajañña عمل می کند.
دی. بخش تخریب

علاوه بر این،
bhikkhus، bhikkhu این بسیار بدن را در نظر گرفته است، از کف
پاها بالا و از مو روی سر، که توسط آن محدود شده است
skply درست مثل
bhikkhus، یک کیسه حاوی دو سوراخ و پر از انواع مختلف وجود دارد
انواع دانه ها مانند تپه، کاسه، کاسه، لوبیا، لوبیا گاو، کنجد
دانه و برنج خرد شده. یک مرد با چشم خوب، آن را بدون تمدید
[محتویات آن] را در نظر می گیرند: “این تپه ای است، این رامی است، آن ها
لوبیا گندم هستند، آنها گاو نخود هستند، دانه های کنجد هستند و این است
برنج چغندر؛ “به همان شیوه، بیکخوش، یک بیککوه این را بسیار در نظر می گیرد
بدن، از کف پا و از مو در سر پایین،
که توسط پوست آن محدود شده و پر از انواع مختلف ناخالصی:
“در این کیه، موهای سر، موهای بدن وجود دارد،
ناخن، دندان، پوست، گوشت، تاندون، استخوان، مغز استخوان، کلیه ها، قلب،
کبد، پلورا، طحال، ریه ها، روده ها، شکم، معده با آن
محتویات، مدفوع، صفرا، خلط، کف، خون، عرق، چربی، اشک، چربی،
بزاق، موکوس بینی، مایع سینوویال و ادرار. “
بنابراین او در حال مشاهده کایا در داخل کویا، یا او
در حال دیدن کایا در خارج از کایا است، یا او در حال مشاهده کایا است
در بخش E. در عناصر

در داخل و پر از انواع ناخالصی: “در این کیه، وجود دارد
موهای سر، موهای بدن، ناخن، دندان ها، پوست، گوشت،
تاندون ها، استخوان ها، مغز استخوان، کلیه ها، قلب، کبد، پلور، طحال،
ریه ها، روده ها، شکم، معده با محتویات آن، مدفوع، صفرا،
خلط، خونی، خون، عرق، چربی، اشک، چربی، بزاق، مخاط بینی،
مایع سینوویال و ادرار. “
علاوه بر این،
bhikkhus، bhikkhu نشان می دهد در این بسیار kaya، با این حال آن را قرار داده است،
با این حال، این موضوع برطرف شده است: “در این کیه، عنصر زمین وجود دارد
عنصر آب، عنصر آتش و عنصر هوا. “aya داخلی و خارجی؛ او در حال تماشای سامودایا است
پدیده ها در کویا، و یا او در حال مشاهده رفع پدیده ها است
در کویا، یا او در حال مشاهده سامودایا و از بین بردن است
پدیده های کایا؛ یا دیگر، [realizing:] “این کیه است!” ساتی حضور دارد
در او، فقط به معنای صرفا از جانا و تنها پایتساتی، او ساکن است
جدا، و به هیچ چیز در جهان چسبیده است. بنابراین، bhikkhus، a
bhikkhu ساکن مشاهده kaya در کایا.
درست مانند بیکخو، یک قصاب ماهر یا یک
شاگرد قصاب، گاو را کشته، در یک تقاطع نشسته است
برش آن را به قطعات؛ به همین ترتیب، bhikkhus، bhikkhu بازتاب در
این خیلی kyya است، با این حال آن را قرار داده است، با این حال آن را برطرف: “در این
کویا، عنصر زمین، عنصر آب، عنصر آتش است
و عنصر هوا. “
بنابراین او در حال مشاهده کایا در کییا است
در داخل، یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن است
رعایت کایا در داخل و خارج از کشور؛ او در حال مشاهده است
Samudaya از پدیده در کویا، و یا او ساکن مشاهده رانندگی است
دور از پدیده های کویا، و یا او در حال مشاهده سامودایا و
از بین رفتن پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کویا است!”
ساتی در او حضور دارد، فقط به معنای محض فقط و فقط
پایتاستی، او ساکن جدا، و به هیچ چیز در داخل چسبیده است
جهان بنابراین، bhikkhus، یک bhikkhu ساکن مشاهده کییا در کییا.
(1)
علاوه بر این،
bhikkhus، bhikkhu، به طوری که اگر او یک بدن مرده را دید، به دور انداختن
یک تخم مرغ، یک روز مرده، یا دو روز مرده یا سه روز مرده
تورم، سایه زدگی و ماندگاری، او این را بسیار kyya در نظر می گیرد: “این kaya
همچنین از این نوع طبیعت است، و این چنین خواهد بود
رایگان از چنین شرایطی. “

بنابراین او در حال مشاهده کایا در کییا است
در داخل، یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن است
رعایت کایا در داخل و خارج از کشور؛ او در حال مشاهده است
Samudaya از پدیده در کویا، و یا او ساکن مشاهده رانندگی است
دور از پدیده های کویا، و یا او در حال مشاهده سامودایا و
از بین رفتن پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کویا است!”
ساتی در او حضور دارد، فقط به معنای محض فقط و فقط
پایتاستی، او ساکن جدا، و به هیچ چیز در داخل چسبیده است
جهان بنابراین، bhikkhus، یک bhikkhu ساکن مشاهده کییا در کییا.

(2)
علاوه بر این،
bhikkhus، bhikkhu، به طوری که اگر او یک بدن مرده را دید، به دور انداختن
زمین کوهی، که توسط کلاغ ها خورده می شود، توسط خوراک خورده می شود، بودن
خوراکی ها توسط خوراکی ها، توسط قارچ خورده می شود، که توسط سگ ها خورده می شود
توسط ببر خورده شده، توسط پانچر خورده شده، که توسط انواع مختلف خورده شده است
از موجودات، او این را بسیار kyya در نظر می گیرد: “این kaya نیز از چنین است
طبیعت، آن را مانند این می گیرد، و از چنین چیزی آزاد نیست
وضعیت.”
بنابراین او در حال مشاهده کایا در کییا است
در داخل، یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن است
رعایت کایا در داخل و خارج از کشور؛ او در حال مشاهده است
s (3)
علاوه بر این، bhikkhus، bhikkhu، درست مثل
اگر او یک بدن مرده را می بیند، در یک زمین مجلسی بازی می کند
او در نظر گرفته است که با گوشت و خون سوخته است که توسط تاندون ها برگزار می شود
این خیلی خوااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااا
مثل این می شود و از چنین شرایطی آزاد نیست. “
amudaya از پدیده در کویا، و یا او ساکن در رصد عبور است
دور از پدیده های کویا، و یا او در حال مشاهده سامودایا و
از بین رفتن پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کویا است!”
ساتی در او حضور دارد، فقط به معنای محض فقط و فقط
پایتاستی، او ساکن جدا، و به هیچ چیز در داخل چسبیده است
جهان بنابراین، bhikkhus، یک bhikkhu ساکن مشاهده کییا در کییا.
بنابراین او در حال مشاهده کایا در داخل کویا، یا او
در حال دیدن کایا در خارج از کایا است، یا او در حال مشاهده کایا است
در داخل و خارج از کشور؛ او در حال تماشای سامودایا است
پدیده ها در کویا، و یا او در حال مشاهده رفع پدیده ها است
در کویا، یا او در حال مشاهده سامودایا و از بین بردن است
پدیده های کایا؛ یا دیگر، [realizing:] “این کیه است!” ساتی حضور دارد
در او، فقط به معنای صرفا از جانا و تنها پایتساتی، او ساکن است
جدا، و به هیچ چیز در جهان چسبیده است. بنابراین، bhikkhus، a
bhikkhu ساکن مشاهده kaya در کایا.

 (4)
پونا
ca · paraṃ، bhikkhave، bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ ni · maṃsa · lohita · makkhitaṃ
ناهار · sambandhaṃ، so imam · eva kaiyaṃ upasaṃharati: ‘ayaṃ pi kho kiyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atuted ‘ti.

(4)
علاوه بر این،
bhikkhus، bhikkhu، به نظر می رسد که او بدن یک مرده را می بیند، در انداختن
چرلل زمین، یک اسکله بدون گوشت و با خون ریخته می شود
او در کنار تاندون ها، این را بسیار “کویا” می داند: “این نیز از کیه
چنین طبیعت، اینگونه می شود که اینگونه باشد و از آن آزاد نیست
چنین شرایطی. “

اتی آجیتاتا وای کیید کیانیپاسی ویگاراتی،
بادیخا وایزهی کیانیپاسی ویاراتی، عجتاتا بیدحا وای کییه
کیهان پاسی ویاراتی؛ samudaya-dhamm · ānupassī vā کیyasmiṃ viharati،
vaya-dhamm · ānupassī vā kasyasmiṃ viharati، samudaya-vaya-dhamm · ānupassī
وای قیاسمی پی ویاتا؛ ‘atthi kaiyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti، yavadeva ñàṇa · mattaya paṭissati · mattaiya، {1} a · nissito ca viharati،
na ca kiñci loke upādiyati. اوم · pi kho، bhikkhave، bhikkhu kahye
کیهان پاسیوی ویاراتی.

بنابراین او در حال مشاهده کایا در کییا است
در داخل، یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن است
رعایت کایا در داخل و خارج از کشور؛ او در حال مشاهده است
Samudaya از پدیده در کویا، و یا او ساکن مشاهده رانندگی است
دور از پدیده های کویا، و یا او در حال مشاهده سامودایا و
از بین رفتن پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کویا است!”
ساتی در او حضور دارد، فقط به معنای محض فقط و فقط
پایتاستی، او ساکن جدا، و به هیچ چیز در داخل چسبیده است
جهان بنابراین، bhikkhus، یک bhikkhu ساکن مشاهده کییا در کییا.
 (5)
پونا
ca · paraṃ، bhikkhave، bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ، بنابراین
imam · eva kaiyaṃ upasaṃharati: ‘ayaṃ pi kho kuyo evaṃ · dhammo evaṃ · bhāvī
eva · · · atuted ‘ti.

 (5)
علاوه بر این، bhikkhus، bhikkhu، درست مثل
اگر او یک بدن مرده را می بیند، در یک زمین مجلسی بازی می کند
جسد بدون گوشت و نه خون، که توسط تاندون ها برگزار می شود، او است
این خیلی خوای را در نظر می گیرد: “این کویا نیز از این نوع طبیعت است
رفتن به مانند این است، و از چنین شرایطی آزاد نیست. “



ایتی
ajjhattaṃ vā کیye kuyānupassī viharati، باحیداوا وای کییه کییناپاسسی
viharati، ajjhatta-bahidhā vā ķye kuyānupassī viharati؛
samudaya-dhamm · ānupassī vā کیyasmiṃ viharati، vaya-dhamm · ānupassī وا
کایاسمی ضیحاتی، سامودیا-وایا-دلم · أنپاسوی وای کایاسمی ضیحاتی؛
‘atthi kaiyo’ ti vā pan · اسه sati paccupaṭṭhitā hoti، yavatada
ñāṇa · mattaiya paṭissati · mattaiya، {1} a · nissito ca viharati، na ca kiñci
لک آپادیایتی اوم · pi kho، bhikkhave، bhikkhu keye kaiyanupassi
ویگاراتی

بنابراین او در حال مشاهده کایا در داخل کویا، یا او
در حال دیدن کایا در خارج از کایا است، یا او در حال مشاهده کایا است
در داخل و خارج از کشور؛ او در حال تماشای سامودایا است
پدیده ها در کویا، و یا او در حال مشاهده رفع پدیده ها است
در کویا، یا او در حال مشاهده سامودایا و از بین بردن است
پدیده های کایا؛ یا دیگر، [realizing:] “این کیه است!” ساتی حضور دارد
در او، فقط به معنای صرفا از جانا و تنها پایتساتی، او ساکن است
جدا، و به هیچ چیز در جهان چسبیده است. بنابراین، bhikkhus، a
bhikkhu ساکن مشاهده kaya در کایا.
 (6)
پونا
ca · paraṃ، bhikkhave، bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni disā vidisā vikkhittāni، aññena
hatth · aṭṭhikaṃ aññena pād · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena
جنګ · عطیهکا aññena ūra · ṭṭhikaṃ aññena kaṭi · ṭṭhikaṃ aññena
فاوسک · عطیتکا añnaena piṭṭh · iṭṭhikaṃ añnaena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ، بنابراین imam · eva kaiyaṃ upasaṃharati: ‘ayaṃ pi kho kuyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atuted ‘ti.

(6)
علاوه بر این،
bhikkhus، bhikkhu، به نظر می رسد که او بدن یک مرده را می بیند، در انداختن
چرلل زمین، استخوان های قطع شده اینجا و آنجا پراکنده اند، در اینجا
استخوان دست، استخوان پا وجود دارد، در اینجا استخوان مچ پا، استخوان ران
در اینجا یک استخوان ران وجود دارد، یک استخوان لگن وجود دارد، در اینجا یک رباط، وجود دارد پشت استخوان، در اینجا
یک استخوان ستون فقرات، استخوان گردن وجود دارد، در اینجا یک استخوان فک، استخوان دندان وجود دارد،
و یا جمجمه، او این را بسیار kyya در نظر می گیرد: “این kaya نیز از است
چنین طبیعت، اینگونه می شود که اینگونه باشد و از آن آزاد نیست
چنین شرایطی. “

اتی آجیتاتا وای کیید کیانیپاسی ویگاراتی،
بادیخا وایزهی کیانیپاسی ویاراتی، عجتاتا بیدحا وای کییه
کیهان پاسی ویاراتی؛ samudaya-dhamm · ānupassī vā کیyasmiṃ viharati،
vaya-dhamm · ānupassī vā kasyasmiṃ viharati، samudaya-vaya-dhamm · ānupassī
وای قیاسمی پی ویاتا؛ ‘atthi kaiyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti، yavadeva ñàṇa · mattaya paṭissati · mattaiya، {1} a · nissito ca viharati،
na ca kiñci loke upādiyati. اوم · pi kho، bhikkhave، bhikkhu kahye
کیهان پاسیوی ویاراتی.

بنابراین او در حال مشاهده کایا در کییا است
در داخل، یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن است
رعایت کایا در داخل و خارج از کشور؛ او در حال مشاهده است
Samudaya از پدیده در کویا، و یا او ساکن مشاهده رانندگی است
دور از پدیده های کویا، و یا او در حال مشاهده سامودایا و
از بین رفتن پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کویا است!”
ساتی در او حضور دارد، فقط به معنای محض فقط و فقط
پایتاستی، او ساکن جدا، و به هیچ چیز در داخل چسبیده است
جهان بنابراین، bhikkhus، یک bhikkhu ساکن مشاهده کییا در کییا.
 (7)
پونا
ca · paraṃ، bhikkhave، bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
چاضیاتا عطیهانی ساتانی سانخا · ونهنا · پطیبهانی · امام · اوا کییاṃ
در صورتی که مایل به دریافت پاسخ هستید، پست الکترونیک خود را وارد کنید. پست الکترونیک برای عموم قابل مشاهده باشد اخطار!
ti

 (7)
پونا
ca · paraṃ، bhikkhave، bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
چاضیاتا عطیهانی ساتانی سانخا · ونهنا · پطیبهانی · امام · اوا کییاṃ
در صورتی که مایل به دریافت پاسخ هستید، پست الکترونیک خود را وارد کنید. پست الکترونیک برای عموم قابل مشاهده باشد اخطار!
ti

(7)
علاوه بر این، bhikkhus، bhikkhu، درست مثل او بود
یک بدن مرده را دیدم، در یک زمین پرتقال ریختم، استخوان های سفید شده
او مانند خورشید، این را بسیار خواسته است: “این نیز چنین است
طبیعت، آن را مانند این می گیرد، و از چنین چیزی آزاد نیست
وضعیت.”

اتی آجیتاتا وای کیید کیانیپاسی ویاراتی، بادیجه وای
کیه کیهانپاسی ویاراتی، عجتاتا بیدحا وای کییه کیینپاسسی
ویگاراتی؛ samudaya-dhamm · ānupassī vā کیyasmiṃ viharati،
vaya-dhamm · ānupassī vā kasyasmiṃ viharati، samudaya-vaya-dhamm · ānupassī
وای قیاسمی پی ویاتا؛ ‘atthi kaiyo’ ti vā pan · assa sati paccupaṭṭhitā
هوتی، یوآداوا سنا · ماتیا پاثیساتی · ماتایایا · نسیسیتو کای ویگاراتی، ن.
ca cañi loke upādiyati. اوم · pi kho، bhikkhave، bhikkhu kahye
کیهان پاسیوی ویاراتی.

بنابراین او در حال مشاهده کایا در کییا است
در داخل، یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن است
رعایت کایا در داخل و خارج از کشور؛ او در حال مشاهده است
Samudaya از پدیده در کویا، و یا او ساکن مشاهده رانندگی است
دور از پدیده های کویا، و یا او در حال مشاهده سامودایا و
از بین رفتن پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کویا است!”
ساتی در او حضور دارد، فقط به معنای محض فقط و فقط
پایتاستی، او ساکن جدا، و به هیچ چیز در داخل چسبیده است
جهان بنابراین، bhikkhus، یک bhikkhu ساکن مشاهده کییا در کییا.

(8)
پونا
ca · paraṃ، bhikkhave، bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni puñja · کیتانی terovassikāni، بنابراین imam · eva kaiyaṃ
در صورتی که مایل به دریافت پاسخ هستید، پست الکترونیک خود را وارد کنید. پست الکترونیک برای عموم قابل مشاهده باشد اخطار!
ti

(8)
علاوه بر این، bhikkhus، bhikkhu، درست مثل او بود
دیدن یک بدن مرده، دور انداختن در یک زمین چارلز، استخوان های بیش از یک
او سالهاست که این موضوع را “کویا” می داند: “این نیز چنین است
طبیعت، آن را مانند این می گیرد، و از چنین چیزی آزاد نیست
وضعیت.”

اتی آجیتاتا وای کیید کیانیپاسی ویاراتی، بادیجه وای
کیه کیهانپاسی ویاراتی، عجتاتا بیدحا وای کییه کیینپاسسی
ویگاراتی؛ samudaya-dhamm · ānupassī vā کیyasmiṃ viharati،
vaya-dhamm · ānupassī vā kasyasmiṃ viharati، samudaya-vaya-dhamm · ānupassī
وای قیاسمی پی ویاتا؛ ‘atthi kaiyo’ ti vā pan · assa sati paccupaṭṭhitā
هوتی، یوآداوا سنا · ماتیا پاثیساتی · ماتایایا · نسیسیتو کای ویگاراتی، ن.
ca cañi loke upādiyati. اوم · pi kho، bhikkhave، bhikkhu kahye
کیهان پاسیوی ویاراتی.

بنابراین او در حال مشاهده کایا در کییا است
در داخل، یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن است
رعایت کایا در داخل و خارج از کشور؛ او در حال مشاهده است
Samudaya از پدیده در کویا، و یا او ساکن مشاهده رانندگی است
دور از پدیده های کویا، و یا او در حال مشاهده سامودایا و
از بین رفتن پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کویا است!”
ساتی در او حضور دارد، فقط به معنای محض فقط و فقط
پایتاستی، او ساکن جدا، و به هیچ چیز در داخل چسبیده است
جهان بنابراین، bhikkhus، یک bhikkhu ساکن مشاهده کییا در کییا.
 (9)
پونا
ca · paraṃ، bhikkhave، bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cunanaka · jātāni، بنابراین imam · eva kaiyaṃ
در صورتی که مایل به دریافت پاسخ هستید، پست الکترونیک خود را وارد کنید. پست الکترونیک برای عموم قابل مشاهده باشد اخطار!
ti

(9)
علاوه بر این، bhikkhus، bhikkhu، درست مثل او بود
یک بدن مرده را دیدم، در یک زمین چارلز ریختم، استخوان های فاسد کاهش پیدا کردند
به پودر، او این را بسیار kyya در نظر می گیرد: “این kaya نیز چنین است
طبیعت، آن را مانند این می گیرد، و از چنین چیزی آزاد نیست
وضعیت.”

اتی آجیتاتا وای کیید کیانیپاسی ویاراتی، بادیجه وای
کیه کیهانپاسی ویاراتی، عجتاتا بیدحا وای کییه کیینپاسسی
ویگاراتی؛ samudaya-dhamm · ānupassī vā کیyasmiṃ viharati،
vaya-dhamm · ānupassī vā kasyasmiṃ viharati، samudaya-vaya-dhamm · ānupassī
وای قیاسمی پی ویاتا؛ ‘atthi kaiyo’ ti vā pan · assa sati paccupaṭṭhitā
هوتی، یوآداوا سنا · ماتیا پاثیساتی · ماتایایا · نسیسیتو کای ویگاراتی، ن.
ca cañi loke upādiyati. اوم · pi kho، bhikkhave، bhikkhu kahye
کیهان پاسیوی ویاراتی.

بنابراین او در حال مشاهده کایا در کییا است
در داخل، یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن است
رعایت کایا در داخل و خارج از کشور؛ او در حال مشاهده است
Samudaya از پدیده در کویا، و یا او ساکن مشاهده رانندگی است
دور از پدیده های کویا، و یا او در حال مشاهده سامودایا و
از بین رفتن پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کویا است!”
ساتی در او حضور دارد، فقط به معنای محض فقط و فقط
پایتاستی، او ساکن جدا، و به هیچ چیز در داخل چسبیده است
جهان بنابراین، bhikkhus، یک bhikkhu ساکن مشاهده کییا در کییا
https://xemtop.com/post/how-to-tread-the-path-of-superconscious-meditation-5oNHIWbziSs.html
youtube.com
راه آگاهی - Satipatthana Sutta
Satipaṭṭhaṇa Sutta [1] (MN 10) (سانسکریت: Smṛtyupasthāna Sūtra स्मृत्युपस्थान सूत्र، چینی: …

comments (0)
04/02/19
LESSON 2951 Wed 3 Apr 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level Voice of All Awakened Aboriginal Societies (VoAAAS) in54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,72) Classical Mongolian-Сонгодог Монгол,73) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),74) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),75) Classical Norwegian-Klassisk norsk,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 5:36 pm
LESSON 2951 Wed 3 Apr  2019

Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness

Tipitaka
is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness
and peace on the path of Eternal Bliss as Final Goal

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

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

from

Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca


Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās

 through 

up a levelhttp://sarvajan.ambedkar.orgup a level


Voice of All Awakened Aboriginal Societies (VoAAAS)



https://www.ndtv.com/india-news/mayawati-justifies-her-statues-built-in-up-when-she-was-chief-minister-tells-supreme-court-they-repr-2016332

Mayawati Justifies Her Statues In Top Court: “Represent Will Of People”

“Why question only SC/ST leaders’ statues and not the ones erected by the Congress and the BJP using public money,” the 63-year-old leader questioned, referring to statues of Indira Gandhi, Rajiv Gandhi, Sardar Vallabhbhai Patel, Shivaji, NT Rama Rao and Jayalalithaa.

She also claimed that the statues of elephants in the memorials were “mere architectural design” and not representative of her party’s symbol.

Mayawati said the memorials were constructed so people would draw inspiration from them.

“Proper budgetary allocation was made for the statues when I was the Chief Minister of UP,” said the politician.

On the petition accusing her of glorifying herself, Mayawati said with the statues, the state legislature had shown respect to a Scheduled Caste woman leader. “How could I defy the will of the state legislature,” she said.

In February, Chief Justice Ranjan Gogoi had said he was of the tentative view that the BSP chief has to reimburse the taxpayer all the money used in the statues. But he stopped short of passing an order to hear what Mayawati had to say.

Mayawati on Tuesday justified her life-size statues built in Uttar Pradesh with crores in public money when she was Chief Minister, telling the Supreme Court they represent the “will of the people”.

The Chief In Justice (CJI), Chief Election Criminals (CEC), and the PRESSTITUTE Media are diluted by the Master of diluting institutions and the Murderers of democratic institutions (Modi) as the Master Key is being gobbled by tampering the fraud EVMs. The ex CJI Sathasivam committed a grave error of judgement by ordering that the EVMs must be replaced in a phased manner where the question of replacement in itself is a clear proof thet the EVMs could be tampered. 132 democracies in the world use Ballot papers instead of EVMs. The BJP (Brashtachar Jhoothe Psychopaths) remotely controlled by just 0.1% intolerant, violent, militant, number one terrorists of the world, ever shooting, mob lynching, mentally retarded  , lunatic foreiegners from Bene Israel chitpavan brahmins of RSS (Rowdy Rakshasa Swayam Sevaks) and their stooges, chamchas, chelas, slaves, bootlickers and own mother’s flesh eaters have become emboldened as they acquired the Master Key by tampering the fraud EVMs. If Ballot Papers are used they will get only 0.1% votes. In order to avoid downtrodden people to have the master Key as desired by Dr BR Ambedkar, the father of our Marvelous and Modern Constitution, are indulging in insulting the SC/STs to implement their manusmrity.
The CEC erlier passeds orders to drape all SC/ST leaders and elephant statues saying that it was for level playing grounds. But never ordered for draping, hands, lotus, and other parties symbols. This is a real case of practice of untouchability. Without maintaining status quo as per the Constitution regarding the places of worship of all religious places, the foreigners of Bene Israel demolished places of worship. So far they are not punished.

in54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,72) Classical Mongolian-Сонгодог Монгол,73) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),74) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),75) Classical Norwegian-Klassisk norsk,

54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,

https://www.youtube.com/watch?v=UM3ExPX0cRA


Talking Book in Kannada - Buddha

217

18

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Published on Nov 25, 2010


The
story of Gautham Buddha, the founder of one of the major religions in
the world - Buddhism, it depicts his journey from a prince to an
enlightened being.

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http://books.tamilcube.com/tamil/stories/

Https://translate.google.com ಬಳಸಿಕೊಂಡು ಈ Google ಅನುವಾದಕ್ಕೆ ಸರಿಯಾದ ಅನುವಾದವನ್ನು ನೀಡಿ
71) ಶಾಸ್ತ್ರೀಯ ಮರಾಠಿ- ಕ್ಲಾಸಿಕ್ ಮಾವೊರಿ,

ಝೆನ್ ಕಥೆಗಳು ತಮಿಳಿನಲ್ಲಿ - ಝೆನ್ ಸ್ಟೋರೀಸ್
ಏನೂ
ಇಲ್ಲ - ಮೊಬೈಲ್ ಹದಿಹರೆಯದವರಲ್ಲಿ ಆನ್ಲೈನ್ ​​ಓದುವುದನ್ನು ಓದಬೇಡಿ - ಮೊಬೈಲ್ನಲ್ಲಿ
ಓದಿದೆ - ಮೊಬೈಲ್ ಸ್ಪರ್ಧೆಯಲ್ಲಿ ಓದಲು - ಆನ್ಲೈನ್ ​​ಸ್ಪರ್ಧೆಯನ್ನು ಓದಿ -
ಮೊಬೈಲ್ನಲ್ಲಿ ಓದಲು ನಾನು ಎಲ್ಲಿ ಹೋಗಬಹುದು? ಎಲ್ಲಿ ಹೋಗಬೇಕು? - ಆನ್ಲೈನ್ನಲ್ಲಿ
ಓದುವುದು ಎಲ್ಲಿ ಹೋಗಬೇಕು? - ಮೊಬೈಲ್ನಲ್ಲಿ ಓದಿ
ಅಂತಿಮ ಅಭಿಪ್ರಾಯ ಅಂತಿಮ
ಅಭಿಪ್ರಾಯ - ಆನ್ಲೈನ್ನಲ್ಲಿ ಓದುವುದು ಅಂತಿಮ ಅಭಿಪ್ರಾಯ - ಮೊಬೈಲ್ನಲ್ಲಿ ಓದಲು ಏಕೆ?
ಏಕೆ? - ಆನ್ಲೈನ್ನಲ್ಲಿ ಓದಿ - ಮೊಬೈಲ್ನಲ್ಲಿ ಓದಬೇಕು ಒಂದು ಗುರು ಅಗತ್ಯ - ಆನ್ಲೈನ್
​​ಗುರುವನ್ನು ಓದಿ - ಮೊಬೈಲ್ ಫೀಸ್ಟ್ನಲ್ಲಿ ಓದಿ - ಆನ್ಲೈನ್ ​​ಮೊಬೈಲ್ ಓದಿ -
ಮೊಬೈಲ್ನಲ್ಲಿ ಓದಿ
ಆನ್ಲೈನ್ನಲ್ಲಿ ಓದಿ - ಮೊಬೈಲ್ ಏರ್ ಗಾಳಿಯಲ್ಲಿ ಓದಿದೆ - ಓದಿದ
ಆನ್ಲೈನ್ ​​ಗಾಳಿಯನ್ನು ಮೊಬೈಲ್ ಟೀನಿ ಕಪ್ ಟೆಪ್ ಫೈಲ್ನಲ್ಲಿ ಓದಿ - ಆನ್ಲೈನ್ ​​ಟೆಕ್
ಫೈಲ್ ಓದಿ - ಮೊಬೈಲ್ ಪ್ರಕೃತಿ ಮೇಲೆ ಓದಲು - ಆನ್ಲೈನ್ನಲ್ಲಿ ಓದುವುದು - ಮೊಬೈಲ್ನಲ್ಲಿ
ಓದಿ
http://books.tamilcube.com/tamil/stories/content/?story=zen-ethuvume-illai
ಏನೂ ಇಲ್ಲ
ಒಂದು
ಝೆನ್ ಸಂತರನ್ನು ನೋಡಲು ಬಂದರು. ಅವರು ಅವನಿಗೆ, “ಈಗ ಬುದ್ಧನು ಈ ಜಗತ್ತಿನಲ್ಲಿದ್ದರೆ,
ಅದರಲ್ಲಿ ಯಾವುದೂ ನಿರ್ವಾತವಲ್ಲ, ಯಾರೂ ಏನನ್ನೂ ಕೊಡುವುದಿಲ್ಲ ಮತ್ತು ಏನೂ
ಪಡೆಯುವುದಿಲ್ಲ” ಎಂದು ಅವನಿಗೆ ಹೇಳಿದರು. ಸೆಡ್.

ತಕ್ಷಣ ಸಂತನು ಅವನೊಂದಿಗೆ ಇದ್ದ ಕೋಲಿನೊಂದಿಗೆ ಹೊಡೆದನು.

ಅವರು ಕೋಪಗೊಂಡರು.

ಅವರು, “ಏನೂ ಇಲ್ಲದಿದ್ದರೆ ನಿಮ್ಮ ಕೋಪ ಇಲ್ಲಿಂದ ಬರುತ್ತದೆ!”

http://books.tamilcube.com/tamil/stories/content/?story=zen-ilam-pen
ಹದಿಹರೆಯದ
ಡಾನ್ಸನ್ ಮತ್ತು ಈಜಿಪ್ಟ್ ಎರಡೂ ಬೌದ್ಧ ಪಿಚ್ಗಳು. ಒಂದು ದಿನ ಮಣ್ಣಿನ ಬೀದಿಯಲ್ಲಿ ನಡೆದು. ಅದು ಮಳೆ ಬೀಳುತ್ತಿತ್ತು.

ಅವಳು
ರಾಂಪ್ನಲ್ಲಿ ಹಿಂದಿರುಗಿದಾಗ, ಜಂಕ್ಷನ್ನ ಒಂದು ಬದಿಯಲ್ಲಿ ಅವಳು ಸುಂದರವಾದ ರೇಷ್ಮೆ
ಸೀರೆ ಮೇಲೆ ಕೆಲಸ ಮಾಡುತ್ತಿದ್ದ ಯುವತಿಯೊಂದಿಗೆ ಮುಂದಿನ ಪುಟಕ್ಕೆ ಹೋಗಲು
ಸಾಧ್ಯವಾಗಲಿಲ್ಲ.

“ಇಲ್ಲಿ ಬನ್ನಿ!” ಡಾನ್ಸನ್ ತನ್ನ ಕೈಯಲ್ಲಿ ಅವಳನ್ನು ಎತ್ತಿಕೊಂಡು ರಸ್ತೆಯ ಒಂದು ಬದಿಯಿಂದ ಇನ್ನೊಂದು ಕಡೆಗೆ ಕರೆತಂದಳು.


ರಾತ್ರಿ ತನಕ, ಈಜಿಪ್ಟ್ ಅವನೊಂದಿಗೆ ಮಾತನಾಡದೆಯೇ ಹಿಂತಿರುಗಿತು. “ನಮ್ಮಂತೆಯೇ ಬೌದ್ಧ
ಪಿಚ್ ಮಹಿಳೆಯರ ಬಳಿ ಹೋಗಲು ವಿಶೇಷವಾಗಿ ತಪ್ಪು, ವಿಶೇಷವಾಗಿ ಕಿರಿಯ ಮತ್ತು ಕಿರಿಯ
ಮಹಿಳೆಯರು ಆ ಕಡೆಗೆ ಹೋಗುವುದಿಲ್ಲ, ಏಕೆ ನೀವು ಅವಳನ್ನು ಎಸೆದಿದ್ದೀರಿ?” ಸೆಡ್.

“ನಾನು ಅಲ್ಲಿ ಆ ಹುಡುಗಿಯನ್ನು ಬಿಟ್ಟೆ” ಎಂದು ಡಾನ್ಸನ್ ಹೇಳಿದರು, “ನೀನು ಇನ್ನೂ ಯಾಕೆ ಹೊತ್ತುಕೊಂಡು ಹೋಗುತ್ತಿರುವೆ?” ಅವರು ಕೇಳಿದರು.

http://books.tamilcube.com/tamil/stories/content/?story=zen-potti

ಸ್ಪರ್ಧೆ
ಒಂದು
ಕುಸ್ತಿಪಟು ಯಾವಾಗಲೂ ಚಹಾದ ಅಂಗಡಿಯೊಂದಿಗೆ ಚಹಾವನ್ನು ಕುಡಿಯುತ್ತಾನೆ. ವಿವಾದವು ಚಹಾ
ಅಂಗಡಿ ಮತ್ತು ಕುಸ್ತಿಪಟುಗಳಿಗೆ ಬಂದಾಗ. ಕೋಪಗೊಂಡ ಕುಸ್ತಿಪಟುಗಳು ಚಹಾದ ಅಂಗಡಿ
ಅಂಶವನ್ನು ಹೋರಾಟದ ಕುಸ್ತಿಯೆಂದು ಕರೆಯುತ್ತಾರೆ.

ಓಟದ ಕುಸ್ತಿಪಟು
ಯಾರೊಬ್ಬರನ್ನು ಕರೆದರೆ ಅವರು ತಪ್ಪೊಪ್ಪಿಕೊಂಡರು. ಇದು ಒಂದು ದೊಡ್ಡ ಅವಮಾನ ಎಂದು
ಪರಿಗಣಿಸಲಾಗುತ್ತದೆ. ಹಾಗಾಗಿ ಚಹಾ ಅಂಗಡಿಯವರು ಒಪ್ಪಿದರು.

ಆದರೆ ನಾವು ಹೇಗೆ ಜಯಗಳಿಸಲಿದ್ದೇವೆ ಎಂಬ ಬಗ್ಗೆ ಅವರು ಆತಂಕ ಹೊಂದಿದ್ದರು. ಅವರು ಜುನ್ ಸಂತರು ಸಲಹೆ ನೀಡಲು ಬಯಸಿದ್ದರು.

ಅವರ
ಕಥೆಯ ಬಗ್ಗೆ ಕೇಳಿದಾಗ, “ಹೋರಾಟಕ್ಕಾಗಿ ಎಷ್ಟು ದಿನಗಳು ಇವೆ?” “30 ದಿನಗಳು” ಎಂದು
ಅವರು ಹೇಳಿದರು. “ನೀನು ಈಗ ಏನು ಮಾಡುತ್ತಿದ್ದೀಯಾ?” ನಂತರ ಅವರು ಕೇಳಿದರು. “ಹೇ ಚಹಾ!”
ಅವರು ಹೇಳಿದರು. “ಅದೇ ವಿಷಯ ಮಾಡಿ,” ಅವರು ಹೇಳಿದರು.

ಒಂದು ವಾರದ ನಂತರ ಚಹಾ
ಅಂಗಡಿ ಕಾರು ಬಂದಿತು. “ನನಗೆ ಬಹಳಷ್ಟು ಭಯವಿದೆ ಮತ್ತು ಏನು ಮಾಡಬೇಕು?” ಸೆಡ್. ಇನ್ನೂ
ಹೆಚ್ಚು ನಿಶ್ಚಿತಾರ್ಥ ಮತ್ತು ಹೆಚ್ಚು ಕೋಮಲ, “ಝೆನ್ ಸಂತ ಹೇಳಿದರು.

ಅವನ ಭಯವು ತ್ವರಿತವಾಗಿ ಬದಲಾಯಿತು ಮತ್ತು ಅವನು ಚಹಾವನ್ನು ಒಣಗಿಸಿದನು.

ಇದು ಎರಡು ವಾರಗಳನ್ನು ತೆಗೆದುಕೊಂಡಿತು. ಅದೇ ಸಲಹೆ.

ಪಂದ್ಯದ ದಿನ ಹತ್ತಿರವಾಗಿದೆ. ಝೆನ್ ಸಂತ ಜೊತೆಗಿನ ಚಹಾ ಅಂಗಡಿ ಕರುಣ್ ಜೆನ್, “ನಾನು ಏನು ಮಾಡಬೇಕು?” ಅವರು ಕೇಳಿದರು.

“ನೀವು ಅವನನ್ನು ಸ್ಪರ್ಧೆಯ ಮೊದಲು ಚಹಾ ಎಂದು ಕರೆದುಕೊಳ್ಳುತ್ತೀರಿ,” ಅವರು ಹೇಳಿದರು.

ಕುಸ್ತಿಪಟು ಒಂದು ನಿರ್ದಿಷ್ಟ ದಿನದಂದು ಬಂದರು .. “ಕಮ್, ಮೊದಲು ಚಹಾವನ್ನು ತಿನ್ನಿರಿ.” “ಹೌದು,” ಅವರು ಕುಳಿತುಕೊಂಡರು.

ಅವರ ಚಹಾ ಹಸಿವಿನಲ್ಲಿತ್ತು, ಮತ್ತು ಅವನು ಹಾರಿದನು.

ಅವರು ಚಹಾವನ್ನು ನೋಡಿದ ಮುಂಚೆಯೇ ಅವರು ಯಾವ ವೇಗವನ್ನು ಮಾಡುತ್ತಿದ್ದಾರೆ!

ಸಾಮಾನ್ಯ ಚಹಾದ ವಿಷಯದಲ್ಲಿ ಸಾಕಷ್ಟು ಸುಧಾರಣೆ ಇದ್ದರೆ, ಅವರು ಸ್ಪರ್ಧೆಗಾಗಿ ಸಿದ್ಧಪಡಿಸಬಹುದೆಂದು ಅವರು ಭಾವಿಸಿರಲಿಲ್ಲ.http://books.tamilcube.com/tamil/stories/content/?story=zen-engu-sella

ಎಲ್ಲಿ ಹೋಗಬೇಕು?
ಬುದ್ಧನ
ಮುಖ್ಯ ಮಠದಲ್ಲಿ ಒಂದು ಮೋಜಿನ ಘಟನೆ. ಜನರ ಪ್ರಗತಿಯನ್ನು ಸುಧಾರಿಸುವ ಸಲುವಾಗಿ
ಶಿಕ್ಷಕರು ದೇಶಾದ್ಯಂತ ಧ್ಯಾನವನ್ನು ಕಲಿತರು ಮತ್ತು ದೇಶಾದ್ಯಂತ ಸೇವೆಗೆ ಹೊರಟರುವಾದಾಗ
ಮೂಲಭೂತ ವಿಜ್ಞಾನ ತರಬೇತಿ ಯಶಸ್ವಿಯಾಗಿ ಪೂರ್ಣಗೊಂಡಿತು. ಪೂರ್ಣಕಾಶಿಯಾಪ ಸನ್ಯಾಸಿಗೆ
ಎಲ್ಲಿ ಹೋಗಬೇಕೆಂದು ಅದು ಹೇಳುತ್ತಿಲ್ಲ.
ಪೂರ್ನ್ಕಾಶಿಯಾ ನೇರವಾಗಿ ಬುದ್ಧನ ಬಳಿಗೆ ಹೋದನು ಮತ್ತು “ನಾನು ಎಲ್ಲಿಗೆ ಹೋಗುತ್ತೇನೆ?” ಎಂದು ಕೇಳಿದರು.
ಬುದ್ಧನು
ನಗುತ್ತಾ “ನೀನು ನಿನ್ನನ್ನು ಆಯ್ಕೆಮಾಡುವುದಿಲ್ಲ” ಎಂದು ಹೇಳಿದನು. ಅವರು ಭಾರತದ
ನಿರ್ದಿಷ್ಟ ಭಾಗಕ್ಕೆ ಹೋಗಬೇಕೆಂದು ಬಯಸಿದ್ದರು. ಬುದ್ಧನು ಆ ಶಿಷ್ಯನಿಂದ ಬಹಳ
ಆಶ್ಚರ್ಯಗೊಂಡನು, “ಆ ಪ್ರದೇಶ? ಅಲ್ಲಿ ವಾಸಿಸುವ ಜನರು ಬಹಳ ಒರಟಾದವರಾಗಿದ್ದಾರೆ. ಸಣ್ಣ
ಸಮಸ್ಯೆಗಾಗಿ ಯುದ್ಧಭೂಮಿಗೆ ಸೇರುವವರು ಭಕ್ತಿ ಅಥವಾ ಧ್ಯಾನ ಭಾವನೆ ಹೊಂದಿರದ ಕೆಲವರು. ಈ
ದುಷ್ಟ ಜನರಿಗೆ ಹೋಗಬೇಕೆ? “

ಬುದ್ಧನು ಶಿಷ್ಯನಿಗೆ, “ಹೌದು!”
“ನಾನು ನಿಮಗೆ ಮೂರು ಪ್ರಶ್ನೆಗಳನ್ನು ಕೇಳಲು ಬಯಸುತ್ತೇನೆ. ನೀವು ಮೂರು ಪ್ರಶ್ನೆಗಳನ್ನು ಸರಿಯಾಗಿ ಉತ್ತರಿಸಿದರೆ, ನೀವು ಹೋಗಬಹುದು. “
“ಇ …”
“ಮೊದಲ ಪ್ರಶ್ನೆಯೆಂದರೆ, ನೀವು ಅಲ್ಲಿಗೆ ಹೋದರೆ ಮತ್ತು ನಿಮ್ಮನ್ನು ಅವಮಾನಿಸಿದರೆ ನೀವು ಏನು ಮಾಡುತ್ತೀರಿ?”

“ನಾನು ತುಂಬಾ ಸಂತೋಷವಾಗಿರುತ್ತೇನೆ. ಅವರು ನನ್ನನ್ನು ಹೊಡೆದ ಕಾರಣ; ಊರುಗೋಲು ಅಲ್ಲ.
ತೊದಲುವಿಕೆ; ತುಂಬಾ ಧನ್ಯವಾದಗಳು … ಅದು ಒಳ್ಳೆಯದು. “
“ಎರಡನೇ ಪ್ರಶ್ನೆ. ನೀವು ನನ್ನನ್ನು ಶಿಕ್ಷಿಸಿದರೆ ನೀವು ಏನು ಮಾಡುತ್ತೀರಿ? “
“ಅವರು ತುಂಬಾ ಒಳ್ಳೆಯವರು. ಅದಕ್ಕಾಗಿಯೇ ಅವರು ನನ್ನನ್ನು ತಪ್ಪಿಸಿಕೊಂಡರು. ಕೇವಲ ನಿಲ್ಲಿಸುವುದು ಮತ್ತು ನಿಲ್ಲಿಸುವುದು! ನಾನು ಸಂತೋಷವಾಗಿರುತ್ತೇನೆ. “

“ಮೂರನೇ ಪ್ರಶ್ನೆ. ನೀವೇ ಕೊಂದುಕೊಂಡರೆ ನೀವು ಏನು ಮಾಡುತ್ತೀರಿ? “
“ವಾವ್,
ನಾನು ಮತ್ತೆ ಸಂತೋಷವಾಗಿರುತ್ತೇನೆ. ಒಟ್ಟಾರೆಯಾಗಿ ಅವರು ಈ ಜೀವನದಿಂದ ನನಗೆ
ಸ್ವಾತಂತ್ರ್ಯ ನೀಡಿದ್ದಾರೆ. ಈಗ ಏನಾದರೂ ಚಿಂತಿಸಬೇಕಾದ ಅಗತ್ಯವಿಲ್ಲ ಎಂದು ನನಗೆ ಬಹಳ
ಸಂತೋಷವಾಗುತ್ತದೆ. “

“ಒಳ್ಳೆಯದು. ನೀವು ಎಲ್ಲಿಗೆ ಹೋಗುತ್ತೀರಿ, ಆದರೆ ನೀವು
ಎಲ್ಲಿಗೆ ಹೋದರೂ. ಏನೂ ನಿಮಗೆ ಇನ್ನೆಂದಿಗೂ ಸಿಗುವುದಿಲ್ಲ. ನೀವು ಯಾವಾಗಲೂ
ಸಂತೋಷವಾಗಿರಲು ಸಿದ್ಧರಿದ್ದೀರಿ. ನೀವು ಎಲ್ಲಿಗೆ ಹೋದರೂ ಅದು ಚೆನ್ನಾಗಿರುತ್ತದೆ. ಹೋಗಿ
ಬುದ್ಧನಿಗೆ “ಬನ್ನಿ.

http://books.tamilcube.com/tamil/stories/content/?story=zen-iruthi-karuththu

ಅಂತಿಮ ಕಾಮೆಂಟ್
ವಯಸ್ಸಾದ
ಸಂಭಾವಿತ ವ್ಯಕ್ತಿ ಮರಣದ ಹಾಸಿಗೆಯಲ್ಲಿದ್ದನು. “ನಾನು ಈ ಸಂಜೆ ಸಾಯುತ್ತೇನೆ” ಎಂದು
ಅವನು ತನ್ನ ಶಿಷ್ಯರಿಗೆ ಹೇಳಿದನು. ಅವನು ಇದನ್ನು ಕೇಳಿ ಆಶ್ರಮಕ್ಕೆ ಮತ್ತು ಅನೇಕ
ಸ್ನೇಹಿತರ ಬಳಿಗೆ ಬಂದನು.

ಒಂದು ಹಿರಿಯ ಅನುಯಾಯಿ ಇದ್ದಕ್ಕಿದ್ದಂತೆ ಬಜಾರ್ಗೆ ಹೋದರು. “ಹೇ … ನೀವು ಏನು ಮೂರ್ಖನಾಗಿದ್ದೀರಿ … ಗುರು ಸತ್ತು ಬಿದ್ದಾಗ, ಅತ್ಯಾತುರ ಅಗತ್ಯವೇನು?”

ಹಿರಿಯ ಶಿಷ್ಯನು, “ಗುರುವು ಒಂದು ಸಂತೋಷವಾಗಿದ್ದರೆ ಒಂದು ಕಾದಂಬರಿ. ನಾನು ಅದನ್ನು ಖರೀದಿಸಲಿದ್ದೇನೆ! “

ಪ್ರತಿಯೊಬ್ಬರೂ ಚಿಂತಿತರಾಗಿದ್ದರು. ಗುರುಗಳು ಕಣ್ಣುಗಳನ್ನು ತೆರೆದು ಯಾರನ್ನಾದರೂ ಹುಡುಕುತ್ತಿದ್ದರು ಮತ್ತು ಅದನ್ನು ಮುಚ್ಚಿದರು.

ಹಿರಿಯ ಶಿಷ್ಯ ಬಂದಾಗ ಅವನು, “ನೀವು ಇಲ್ಲಿಗೆ ಬಂದಿದ್ದೀರಾ? ಕಾದಂಬರಿ ಎಲ್ಲಿದೆ?”

ಅವನು ತನ್ನ ಕೈಯಲ್ಲಿ ಕಾದಂಬರಿಯನ್ನು ಹಸ್ತಾಂತರಿಸಿದಾಗ, ಅದನ್ನು ಅಹಿತಕರವಾಗಿ ಹಿಡಿದನು.

ಒಬ್ಬ ಶಿಷ್ಯನು ಪಾದ್ರಿಗೆ, “ಗುರುದೇವ, ನೀನು ನಿನ್ನ ಕೈಯಲ್ಲಿ ಇಲ್ಲ.

ಗುರುನು
ನಗುತ್ತಾ, “ನನ್ನ ಕೈಗಳು ಎಂದಿಗೂ ಬೆಚ್ಚಿಬೀಳಲಿಲ್ಲ. ನಾನು ಯಾವುದನ್ನೂ ಹೆದರುವುದಿಲ್ಲ
ಏಕೆಂದರೆ ‘’ ನಂತರ ಅವರು ಕಾದಂಬರಿಯನ್ನು ತಿನ್ನುವುದು ಮತ್ತು ತಿನ್ನುವದನ್ನು
ಪ್ರಾರಂಭಿಸಿದರು.

ಮತ್ತೊಬ್ಬ ಶಿಷ್ಯನು ಪಾದ್ರಿಗೆ ಬಾಗಿದನು ಮತ್ತು ‘ಸರ್, ನೀನು
ಶೀಘ್ರದಲ್ಲಿ ಈ ಲೋಕವನ್ನು ಬಿಡಲಿರುವೆ. ನಾವು ನೆನಪಿಡುವ ಅಗತ್ಯವಿರುವ ನಿಮ್ಮ ಅಂತಿಮ
ಕಲ್ಪನೆ ಏನು? “

ಗುರುನು ನಗುತ್ತಾ “ಈ ಕಾದಂಬರಿಯ ಯಾವ ಸುಂದರವಾದ ರುಚಿ?”

ಕ್ಷಣದಲ್ಲಿ ಲೈವ್. ಕ್ಷಣವು ಅಂಗೀಕರಿಸಲ್ಪಟ್ಟಿತು ಮತ್ತು ಹೋಗುವ ಸಮಯವು ನಮಗೆ ಅಲ್ಲ. ಇಂದು ಕೇವಲ ನಿಜ!

http://books.tamilcube.com/tamil/stories/content/?story=zen-en
ಏಕೆ?
ಮುಖ್ಯ ಗುರು ಆಸಾರಾಮ್ ಬೈಸಿಕಲ್ನ ಐದು ಶಿಷ್ಯರನ್ನು ಮಾರುಕಟ್ಟೆಯಲ್ಲಿ ನೋಡುತ್ತಿದ್ದಾನೆ. ಅವರು ಆಶ್ರಮವನ್ನು ತಲುಪಿದಾಗ, ಅವರು ಒಬ್ಬರನ್ನು ಕರೆದರು.

“ನೀವೇಕೆ ಬೈಕು ಚಾಲನೆ ಮಾಡುತ್ತಿದ್ದೀರಿ? “ಅವರು ಕೇಳಿದರು. “ಇದು ನನ್ನ ಉದ್ಯೋಗಗಳನ್ನು ಸರಳಗೊಳಿಸುತ್ತದೆ, ಸರ್,” ಎಂದು ಮೊದಲ ವ್ಯಕ್ತಿ ಉತ್ತರಿಸಿದರು.

ಅವರು, “ನೀವು ತುಂಬಾ ದೊಡ್ಡವರಾಗಿದ್ದೀರಿ ಮತ್ತು ನೀವು ವಯಸ್ಸಿನಲ್ಲಿಯೇ ನನ್ನಂತೆಯೇ ನಿಧಾನವಾಗಿ ನಡೆದುಕೊಳ್ಳುವಿರಿ” ಎಂದು ಗುರು ಹೇಳಿದರು.

ಎರಡನೇ ಶಿಷ್ಯ “ನಾನು ಸೈಕ್ಲಿಂಗ್ ಮಾಡುವಾಗ, ನಾನು ಸುಲಭವಾಗಿ ನೈಸರ್ಗಿಕ ಸೌಂದರ್ಯವನ್ನು ಆನಂದಿಸಲು ಸಾಧ್ಯವಾಗುತ್ತದೆ ಮತ್ತು ಸರ್.”

ನೀವು ಅವನನ್ನು ಹತ್ತಿರ ಕರೆದುಕೊಳ್ಳಿ ಮತ್ತು ‘ನಿಮ್ಮ ಕಣ್ಣುಗಳು ತೆರೆದಿರುತ್ತವೆ ಮತ್ತು ನೀವು ಲೋಕವನ್ನು ಪ್ರೀತಿಸುತ್ತೀರಿ’ ಎಂದು ಹೇಳುತ್ತೀರಿ.

ಮೂರನೇ ಶಿಷ್ಯ “ಸರ್, ಪ್ರಯಾಣಿಸುವಾಗ ನಾನು ಮಂತ್ರಗಳಿಗೆ ಪ್ರಾರ್ಥಿಸುತ್ತೇನೆ”

ಗುರು ತನ್ನ ಕಣ್ಣುಗಳಿಂದ ಎರಡೂ ಕೈಗಳನ್ನು ಹೊಡೆದು ಹೇಳುತ್ತಾ, “ಅದಾಯಪ್ಪ ನಿಮ್ಮ ಆಶ್ಚರ್ಯ ಅದ್ಭುತವಾಗಿದೆ.”

ನಾಲ್ಕನೆಯ ಶಿಷ್ಯ, “ನಾನು ಬೈಕ್ ಮೇಲೆ ಸವಾರಿ ಮಾಡುತ್ತಿದ್ದೇನೆ ಮತ್ತು ನಾನು ದೊಡ್ಡವನಾಗಿರುತ್ತೇನೆ”.

ತೃಪ್ತಿಯ ಒಂದು ಅರ್ಥವನ್ನು ಕೊಟ್ಟು, “ನೀವು ಜ್ಞಾನದ ಪಥದಲ್ಲಿ ಪ್ರಯಾಣಿಸುತ್ತೀರಾ?” ಎಂದು ಹೇಳಿ.

ಐದನೇ ಸೀಟನ್ ಸುದೀರ್ಘ ಮೌನ ನಂತರ, “ನನ್ನ ಬೈಸಿಕಲ್ ಸರ್ ತಯಾರಿಸಲು ನಾನು ನನ್ನ ಬೈಸಿಕಲ್ ಅನ್ನು ಆಯ್ಕೆ ಮಾಡುತ್ತೇನೆ! “ಅವರು ಹೇಳಿದರು.

ಗುರು ತನ್ನ ಕಾಲುಗಳ ಮೇಲೆ ಬಿದ್ದು, “ಸರ್, ನನ್ನನ್ನು ಕ್ಷಮಿಸಿ, ನೀನು ನನ್ನ ಶಿಷ್ಯನಾಗಿರಲು ಸಾಧ್ಯವಿಲ್ಲ, ನಾನು ನಿನ್ನ ಶಿಷ್ಯನು” ಎಂದು ಹೇಳಿದರು.http://books.tamilcube.com/tamil/stories/content/?story=zen-en
ಏಕೆ?
ಮುಖ್ಯ ಗುರು ಆಸಾರಾಮ್ ಬೈಸಿಕಲ್ನ ಐದು ಶಿಷ್ಯರನ್ನು ಮಾರುಕಟ್ಟೆಯಲ್ಲಿ ನೋಡುತ್ತಿದ್ದಾನೆ. ಅವರು ಆಶ್ರಮವನ್ನು ತಲುಪಿದಾಗ, ಅವರು ಒಬ್ಬರನ್ನು ಕರೆದರು.

“ನೀವೇಕೆ ಬೈಕು ಚಾಲನೆ ಮಾಡುತ್ತಿದ್ದೀರಿ? “ಅವರು ಕೇಳಿದರು. “ಇದು ನನ್ನ ಉದ್ಯೋಗಗಳನ್ನು ಸರಳಗೊಳಿಸುತ್ತದೆ, ಸರ್,” ಎಂದು ಮೊದಲ ವ್ಯಕ್ತಿ ಉತ್ತರಿಸಿದರು.

ಅವರು, “ನೀವು ತುಂಬಾ ದೊಡ್ಡವರಾಗಿದ್ದೀರಿ ಮತ್ತು ನೀವು ವಯಸ್ಸಿನಲ್ಲಿಯೇ ನನ್ನಂತೆಯೇ ನಿಧಾನವಾಗಿ ನಡೆದುಕೊಳ್ಳುವಿರಿ” ಎಂದು ಗುರು ಹೇಳಿದರು.

ಎರಡನೇ ಶಿಷ್ಯ “ನಾನು ಸೈಕ್ಲಿಂಗ್ ಮಾಡುವಾಗ, ನಾನು ಸುಲಭವಾಗಿ ನೈಸರ್ಗಿಕ ಸೌಂದರ್ಯವನ್ನು ಆನಂದಿಸಲು ಸಾಧ್ಯವಾಗುತ್ತದೆ ಮತ್ತು ಸರ್.”

ನೀವು ಅವನನ್ನು ಹತ್ತಿರ ಕರೆದುಕೊಳ್ಳಿ ಮತ್ತು ‘ನಿಮ್ಮ ಕಣ್ಣುಗಳು ತೆರೆದಿರುತ್ತವೆ ಮತ್ತು ನೀವು ಲೋಕವನ್ನು ಪ್ರೀತಿಸುತ್ತೀರಿ’ ಎಂದು ಹೇಳುತ್ತೀರಿ.

ಮೂರನೇ ಶಿಷ್ಯ “ಸರ್, ಪ್ರಯಾಣಿಸುವಾಗ ನಾನು ಮಂತ್ರಗಳಿಗೆ ಪ್ರಾರ್ಥಿಸುತ್ತೇನೆ”

ಗುರು ತನ್ನ ಕಣ್ಣುಗಳಿಂದ ಎರಡೂ ಕೈಗಳನ್ನು ಹೊಡೆದು ಹೇಳುತ್ತಾ, “ಅದಾಯಪ್ಪ ನಿಮ್ಮ ಆಶ್ಚರ್ಯ ಅದ್ಭುತವಾಗಿದೆ.”

ನಾಲ್ಕನೆಯ ಶಿಷ್ಯ, “ನಾನು ಬೈಕ್ ಮೇಲೆ ಸವಾರಿ ಮಾಡುತ್ತಿದ್ದೇನೆ ಮತ್ತು ನಾನು ದೊಡ್ಡವನಾಗಿರುತ್ತೇನೆ”.

ತೃಪ್ತಿಯ ಒಂದು ಅರ್ಥವನ್ನು ಕೊಟ್ಟು, “ನೀವು ಜ್ಞಾನದ ಪಥದಲ್ಲಿ ಪ್ರಯಾಣಿಸುತ್ತೀರಾ?” ಎಂದು ಹೇಳಿ.

ಐದನೇ ಸೀಟನ್ ಸುದೀರ್ಘ ಮೌನ ನಂತರ, “ನನ್ನ ಬೈಸಿಕಲ್ ಸರ್ ತಯಾರಿಸಲು ನಾನು ನನ್ನ ಬೈಸಿಕಲ್ ಅನ್ನು ಆಯ್ಕೆ ಮಾಡುತ್ತೇನೆ! “ಅವರು ಹೇಳಿದರು.

ಗುರು ತನ್ನ ಕಾಲುಗಳ ಮೇಲೆ ಬಿದ್ದು, “ಸರ್, ನನ್ನನ್ನು ಕ್ಷಮಿಸಿ, ನೀನು ನನ್ನ ಶಿಷ್ಯನಾಗಿರಲು ಸಾಧ್ಯವಿಲ್ಲ, ನಾನು ನಿನ್ನ ಶಿಷ್ಯನು” ಎಂದು ಹೇಳಿದರು.

http://books.tamilcube.com/tamil/stories/content/?story=zen-kuruvin-thevai
ಗುರುಗಳಿಗೆ ಅಗತ್ಯವಿದೆ
ಝೆನ್ ಸಂತನಿಗೆ ಬಹಳಷ್ಟು ಶಿಷ್ಯರು ಇದ್ದರು.

ಕದಿಯುವ ಸಂದರ್ಭದಲ್ಲಿ ಶಿಷ್ಯನನ್ನು ಸೆರೆಹಿಡಿಯಲಾಯಿತು. ಇತರ ಶಿಷ್ಯರು ಅವನನ್ನು ತಕ್ಷಣವೇ ಬಿಡುಗಡೆ ಮಾಡಲು ಕೇಳಿದರು. ಸಂತನು ಗಮನಿಸಲಿಲ್ಲ.

ಮತ್ತೊಮ್ಮೆ ಅವರು ಕದಿಯುವ ಸೆಳೆಯಿತು. ಆಗ ಸಂತನು ಇದನ್ನು ಗಮನಿಸಲಿಲ್ಲ.

ಪ್ರೀತಿಯಲ್ಲಿ ಅದನ್ನು ಓದುವ ಸಂತ,

“ನೀವು
ಅನುಯಾಯಿಗಳು ನಾನು ಹೆಮ್ಮೆ ನೀವು am ಮರುಸ್ಥಾಪನೆ ಹೇಗೆ ಅದ್ಭುತ ಎಂದು. ಮತ್ತು ಸರಿ
ಮತ್ತು ಯಾವುದು ತಪ್ಪು ಮತ್ತು ಮಾಡಲು! ನೀವು. ಆದರೆ ನನ್ನ ಜೊತೆಗೆ ಶಿಷ್ಯರು ಬಲದಿಂದ
ತಪ್ಪುಗಳನ್ನು ನೀವು ನನಗೆ ನೀಡಲು ಕಲಿಸಲು ಹೇಗೆ ಕಲಿಯಬೇಕಾಗುತ್ತದೆ ಹೇಗೆ ಯಾರು
ಮತ್ತು ಸರಿ ಮತ್ತು ಯಾವುದು ತಪ್ಪು ಮತ್ತು ಹೋಗಲು ಬಯಸುವ ಎಲ್ಲೆಲ್ಲಿ?”

ನಂತರ ಕಣ್ಣೀರು ಶಿಷ್ಯನ ಕಣ್ಣುಗಳಿಂದ ಬಂದನು ಮತ್ತು ನಂತರ ಅವನು ಕದಿಯಲ್ಪಡಲಿಲ್ಲ.

http://books.tamilcube.com/tamil/stories/content/?story=zen-virunthu
ಗೆ
ಒಂದು
ಮಠದಲ್ಲಿ ಜೆನ್ ಸಂತರು ವಾಸಿಸುತ್ತಿದ್ದರು. ಅವರು ಬಹಳ ಪ್ರತಿಭಾವಂತರು. ಅವನು ಎಂದಿಗೂ
ಕೋಪಗೊಳ್ಳುವುದಿಲ್ಲ. ಆತನ ಶಿಷ್ಯರಲ್ಲಿ ಕೆಲವರು ಆತನನ್ನು ಕಲಿಸಲು ಬಂದರು. ಅವರ
ಶಿಷ್ಯರು ಅದನ್ನು ಬಹಳ ಇಷ್ಟಪಡುತ್ತಾರೆ.

ಒಂದು ದಿನ ಸಂತನು ತನ್ನ
ಶಿಷ್ಯರೊಂದಿಗೆ ಮಾತನಾಡುತ್ತಿದ್ದನು. ಅವನು ಅವನಿಗೆ, “ಗುರು, ನಿನ್ನ ನೆಚ್ಚಿನ ಕಥೆ
ಯಾವುದು?” ಸೆವೆರಿನ್. ಅವರು “ಕುದುರೆ” ಎಂದು ಹೇಳಿದರು. ಅದು ಕುದುರೆ, ಮತ್ತು ಅದು ಯಾವ
ರೀತಿಯ ಕಥೆ, ಅದಕ್ಕಾಗಿ ನಾವು ಪ್ರಾರ್ಥಿಸುತ್ತೇವೆ. ಗುರುಗಳ ಕೋರಿಕೆಯ ಮೇರೆಗೆ ಗುರುವು
ಆ ಕಥೆಯನ್ನು ಹೇಳಲಾರಂಭಿಸಿತು.

ಅಂದರೆ, “ಒಂದು ರೈತ, ಕುದುರೆ, ಕುರಿ
ಬೆಳೆಸುವ. ಹಾರ್ಸ್ ಉತ್ತಮ ಸ್ನೇಹಿತರು ಗಟ್ಟಿಯಾದ. ಒಂದು ದಿನ ಕುದುರೆ ವೈರಸ್
ಪೀಡಿಸುತ್ತಿತ್ತು. ಆದ್ದರಿಂದ ಕರೆಯಲು ರೈತ ಕುದುರೆ ಸತ್ಕಾರದ ವೈದ್ಯರು. ವೈದ್ಯರು
ಮತ್ತು ಕುದುರೆಯ nilaiyaiparttu ನಾನು ಬಂದು ನೀಡಲು ಮೂರು ದಿನ ಬಂದಿತು.
ಔಷಧಿಗಳನ್ನು ತಿನ್ನಲಾಗುತ್ತದೆ kutiraieluntu ನಡೆಯುತ್ತದೆ ಸರಿ, ಇಲ್ಲ ಅವನು ಅದನ್ನು
ಕೊಲ್ಲಬೇಕೆಂದು ಅವನು ನನಗೆ ಹೇಳಿದನು, ಮತ್ತು ಅವನು ಆ ಔಷಧವನ್ನು ಕೊಟ್ಟನು.

ಸಂಭಾಷಣೆಯನ್ನು
ಕುರಿಗಳ ಮೂಲಕ ತಿಳಿಸಲಾಯಿತು. ಮರುದಿನ, ವೈದ್ಯರು ಆ ಔಷಧಿಯನ್ನು ಕೊಟ್ಟರು. ಆಗ ಆಡು
ಕುದುರೆಗೆ ಬಂದಿತು ಮತ್ತು ಕುದುರೆಗೆ “ಎದ್ದು ನಡೆದು, ಇಲ್ಲವಾದರೆ ಅವರು ನಿನ್ನನ್ನು
ಕೊಲ್ಲುತ್ತಾರೆ” ಎಂದು ಪ್ರೋತ್ಸಾಹಿಸಿದರು.

ಇದು ವೈದ್ಯರು ಬಂದು ಕುದುರೆ ಔಷಧ
ನೀಡಿದರು, ಮೂರನೇ ದಿನ, ರೈತ, ಹೇಳಿದರು “, ಇದು ಕೊಲ್ಲಲು ಮಾಡಬೇಕು.
ಇಲ್ಲದಿದ್ದರೆ, ವೈರಸ್ ಹರಡುವಿಕೆ, ಇತರರು ಹರಡಿತು natakkavillaiyen ಕುದುರೆ
ನಾಳೆ.” ಅದು ಹೋಗಿದೆ.

ಆ ವೈದ್ಯರು ಹೋದಾಗ, ಕುರಿ ಕುದುರೆ ಮತ್ತು ಸ್ನೇಹಿತನ
ಬಳಿಗೆ ಹೋಗುತ್ತದೆ! ಹೇಗಾದರೂ ಎದ್ದೇಳಲು ಪ್ರಯತ್ನಿಸಿ. ನೀವು, ಎದ್ದೇಳಬಹುದು!
ಎದ್ದೇಳಿ! ಅದು ಇಲ್ಲಿದೆ. ಆ ಕುದುರೆಯು ಎದ್ದೇಳಲು ಸಹ ಪ್ರಯತ್ನಿಸಿತು. “ಕಥೆ ಹೇಳಿದೆ.

ನಂತರ,
ಹೇಳಿ “ನೀವು ನೋಡಿ! ಈ ಕಥೆ ನಿಜವಾಗಿಯೂ ತ್ಯಾಗಮಾಡಲು kunamataintatarku ಕುರಿ
ನಿಮಿತ್ತ. ಆದರೆ ವೈದ್ಯರು, ಔಷಧ ಕುದುರೆ enruenni ಆಯಿತು ಕುದರೆ, ಮತ್ತು ಕೊನೆಯ
ಮೇಕೆ ಯೋಚಿಸುತ್ತಾನೆ. ಆದ್ದರಿಂದ ಲಾಭದ ವಿಶ್ವದ ಸ್ವೀಕರಿಸಿದ, ಹೆಚ್ಚು ಗೌರವ
ನೀವು ಪಡೆಯಲು ಆ ಅವರನ್ನು ಹತ್ತಿರ ಪ್ರಯೋಜನಕ್ಕಾಗಿ ಅವಕಾಶ.” ಅದು ಕೊನೆಯ ಬಾರಿಗೆ.HTTP: //books.tamilcube.com/tamil/stories/content / …

ಆಹಾರ
ಒಂದು
ಮಠದಲ್ಲಿ ಸಂತ ಮತ್ತು ಆತನ ಶಿಷ್ಯರು ಸಾಯಂಕಾಲ ಧ್ಯಾನ ಮಾಡುತ್ತಿದ್ದರು. ಮಣ್ಣಿನಿಂದ
ಕೂಡಿರುವ ಬೆಕ್ಕಿನ ಬೆಕ್ಕು ಇನ್ನೂ ಇಲ್ಲಿತ್ತು ಮತ್ತು ಧ್ಯಾನದಲ್ಲಿ ಧ್ಯಾನದ
ವಿಘಟನೆಯಾಯಿತು. ಆದ್ದರಿಂದ ಅವನು ಸನ್ಯಾಸಿ “ಬೆಕ್ಕನ್ನು ಕಟ್ಟಿ” ಎಂದು ಆದೇಶಿಸಿದನು.

ಕೆಲವು
ವರ್ಷಗಳ ನಂತರ, ಸನ್ಯಾಸಿ ಮರಣಹೊಂದಿದರು. ಆದರೆ ಬೆಕ್ಕನ್ನು ಕಟ್ಟುವ ಅಭ್ಯಾಸ
ಮುಂದುವರೆದಿದೆ. ಇನ್ನೂ ಕೆಲವು ವರ್ಷಗಳು ಕಳೆದವು. ಆ ಬೆಕ್ಕು ಸತ್ತಿದೆ. ಮತ್ತೊಂದು
ಬೆಕ್ಕು ಕಟ್ಟಲ್ಪಟ್ಟಿದೆ ಮತ್ತು ಕಟ್ಟಿಹಾಕಲ್ಪಟ್ಟಿತು. ಹಲವಾರು ವರ್ಷಗಳ ನಂತರ
ಶಿಷ್ಯರು, “ನಮ್ಮ ವಿಧ್ಯುಕ್ತವಾದ ಆಚರಣೆಯನ್ನು ಧ್ಯಾನದಲ್ಲಿ ಬೆಕ್ಕುಗಳಿಗೆ ಬಂಧಿಸಬೇಕು”
ಎಂದು ಬರೆದರು.
http://books.tamilcube.com/tamil/stories/content/?story=zen-kaatru

ಏರ್
ಒಂದು
ಸನ್ಯಾಸಿ ನದಿಯಲ್ಲಿ ಮುಳುಗುತ್ತಿತ್ತು ಮತ್ತು ಪ್ರಾಯಶ್ಚಿತ್ತ ಮಾಡಿತು. ಒಬ್ಬ ಯುವಕನು
ಮಧ್ಯಪ್ರವೇಶಿಸಿ, “ಸರ್, ನಾನು ನಿನ್ನನ್ನು ಶಿಷ್ಯನಾಗಿ ಸೇರಲು ಬಯಸುತ್ತೇನೆ” ಎಂದು
ಹೇಳಿದರು. ಮೇಲಿನಿಂದ ಏರಿದ ಮನುಷ್ಯನು “ಯಾಕೆ?” “ನಾನು ದೇವರನ್ನು ತಿಳಿಯಬೇಕಿದೆ.”

ಇದ್ದಕ್ಕಿದ್ದಂತೆ,
ಸಂತನು ತನ್ನ ಕತ್ತಿನ ಹಿಂಭಾಗವನ್ನು ಎಳೆದು ತನ್ನ ತಲೆಯನ್ನು ನದಿಯೊಳಗೆ ಮುಳುಗಿಸಿದನು.
ಸ್ವಲ್ಪ ಸಮಯದಲ್ಲೇ, ಹೊಡೆಯುವ ಒಬ್ಬ ಯುವಕನು ಹೊರಬಂದನು. ಕೊನೆಯ ಸನ್ಯಾಸಿ ಅವನನ್ನು
ವಶಪಡಿಸಿಕೊಂಡರು ಮತ್ತು ಅವನನ್ನು ಹೊರಹಾಕಿದ. ಯುವಕನು ಬುಷ್ನಿಂದ ಹೊರಬಂದು
ಉಸಿರಾಡಿದನು. ಸನ್ಯಾಸಿ “ನೀವು ನೀರಿನಲ್ಲಿ ಮುಳುಗುತ್ತಿರುವಾಗ ನೀವು ಏನು
ಬಯಸುತ್ತೀರಿ?” ಎಂದು ಕೇಳಿದರು.

“ಗಾಳಿ” ಯುವಕ.

“ಸರಿ, ಮನೆಗೆ ಹೋಗಿ. ಗಾಳಿ ನಿಮಗೆ ಇಷ್ಟವಾದರೆ ದೇವರು ಮರಳಿ ಬರುತ್ತಾನೆ. “

http://books.tamilcube.com/tamil/stories/content/?story=zen-theneer-koppai

ಚಹಾ ಫೈಲ್
ಕಾಲೇಜಿನ
ಪ್ರಾಧ್ಯಾಪಕರು ಪ್ರಸಿದ್ಧ ಜೆನ್ ಸಂತರನ್ನು ಭೇಟಿ ಮಾಡಲು ಹೋದರು. ಪ್ರೊಫೆಸರ್ ಝೆನ್
ತತ್ತ್ವಶಾಸ್ತ್ರದ ಬಗ್ಗೆ ಮಾತನಾಡುತ್ತಿದ್ದಾನೆ, ಮತ್ತು ಅವರು ಝೆನ್ನ ಬಗ್ಗೆ ಇನ್ನಷ್ಟು
ತಿಳಿದುಕೊಳ್ಳಲು ಬಯಸಿದ್ದರು.

ಚಹಾ ಕಪ್ ತೆಗೆದುಕೊಂಡ ಜೆನ್ ಸಂತರು, ಜೇನುತುಪ್ಪದ ಅಂತ್ಯದವರೆಗೆ ಜೇನು ಸುರಿಯುತ್ತಾರೆ. ಫೈಲ್ ತುಂಬಿದೆ.

ಕೋಪಗೊಂಡ ಪ್ರೊಫೆಸರ್ “ಕಪ್ ತುಂಬಿದೆ. ಹೆಚ್ಚು ಸುರಿಯಲು ಸಾಧ್ಯವಿಲ್ಲ. ನಿಲ್ಲಿಸಿ “. ಸಂತರು ಹೇಳಿದರು: “ನೀವು ಈ ಕಪ್ ಹಾಗೆ.

ನಿಮ್ಮ ಕಪ್ ಅನ್ನು ನೀವು ಖಾಲಿ ಮಾಡದಿದ್ದರೆ, ನಾನು ಹೇಗೆ ಜೆನ್ ಅನ್ನು ಕಲಿಸಬಲ್ಲೆ? “

http://books.tamilcube.com/tamil/stories/content/?story=zen-iyalbu
ಸಾಧಾರಣ
ಎರಡು
ಸಂತರು ನದಿಯ ಮೇಲೆ ಪ್ರಾಯಶ್ಚಿತ್ತ ಮಾಡುತ್ತಿದ್ದರು. ನಂತರ ಅವರು ನದಿಯಲ್ಲಿ ಒಂದು
ಚೇಳನ್ನು ಗಮನಿಸಿದರು. ತಕ್ಷಣವೇ ಒಬ್ಬ ಸಂತನು ಚೇಳನ್ನು ತೆಗೆದುಕೊಂಡು ನದಿಯಿಂದ
ಹೊರಟುಹೋದನು. ಆ ಸಮಯದಲ್ಲಿ ಆತಾಲ್ಯನು ಅವನನ್ನು ಕಚ್ಚಿದನು.

ಅಲ್ಪಾವಧಿಯಲ್ಲಿ,
ಅಟ್ಲೀ ನದಿಯೊಳಗೆ ಬಿದ್ದನು. ಆ ಸಮಯದಲ್ಲಿ, ಅದು ತೀರದಲ್ಲಿದ್ದಾಗ ಚಿಕ್ಕಮ್ಮ ಅವನನ್ನು
ಎತ್ತಿಕೊಂಡು ಹೋದನು. ಇದನ್ನು ನೋಡಿದ ಮತ್ತೊಬ್ಬ ಸಂತರು, “ಫ್ರೆಂಡ್, ನೀವು ಹೇಗೆ
ಸುಲಿಗೆ ಮಾಡುವುದು ಮತ್ತು ನೀವು ಅದನ್ನು ಮತ್ತೆ ಉಳಿಸಲು ಬಯಸುವಿರಾ?”

ಸಂತರು ಹೇಳಿದರು: “ಕುಟುಕು ಜೇನಿನ ಸ್ವರೂಪವಾಗಿದೆ. ನನ್ನ ಸ್ವಭಾವವನ್ನು ಉಳಿಸು “


About This Website
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Welcome to the APPU SERIES home on YouTube. This is a one stop…


72) Classical Mongolian-Сонгодог Монгол,
https://www.youtube.com/watch?v=O104DsP3HwU&list=RDO104DsP3HwU&start_radio=1&t=18
image.png
Chod chanting by Kunze Chimed ‘’ Mongolian ” \ Лүйжин- Гүнзээ Монгол\

Published on Apr 17, 2014



Chod
( Cutting-off Ego)
Text sutra -Dedicating the illusory body to accumulate merit.
This practice composed by Gyalwa Ensapa and his spiritual heirs, and
Panchen Lobsang Choegyan, the accomplished meditator Lobsang Namgyal and
transmitted in an unbroken lineage until now, and put in to verses by
Kyabje Phabongka Dechen Nyingpo for easy in singing the tune.
His Holiness, the 9th Khalka Jetsun Dampa Jampal Namdrol Choekyi
Gyaltsan. In general, His Holiness graciously gaves teachings of Sutra
and Tantra traditions to people from around the world who seek in out,
including those who take interest in Buddhism and devotees, both
monastic’s and lay people. In particular, he transmits the teachings of
the Ear-Whispere hundred and sixty million tantras of the highest Yoga
Mother Tantra qualifying the fourfold means of authentication.
Specifically, His Holiness bestows the initiations. Oral transmissions
and guiding instructions of the two traditions f Chod: The Ear-whispered
of Gaden and the Ear whispered lineage of Dakinis.
Kunze Chimed is one of the close studend of Khalka Jetsun Dampa. She
received many teachings by him and learned specially chod melody and
tune of Vajrayogini and Dakini lineage. She studied sutra and tantra
traditions and heading chant at His Holiness Khalka rinpoche’s Labrang
in Dharamsala. This video is her second Buddhist performance, and
singing Chod with a classical music with her 5th new chod album in
Mongolia.
The recording the musical songs of Chod for the dedicate to a late guru
Khalka Jetsun Dampa and for long healthy life and the fulfillment of
their noble wishes H.H the Dalai lama.May through their blessings the
spiritual well-being and liberation of all sentient beings, including
their followers and disciples, be accomplished.

Music composed by Kh.Altangerel

Main musical idea by Oleg Troyanovsky.

contact email: smartms55@yahoo.co.in






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Chod ( Cutting-off Ego) Text sutra -Dedicating the illusory body to accumulate merit. This practice…

https://www.youtube.com/watch?v=NK0Q3wUqkOo

Махасатipatтана Сатта өдөр 1 (ENGLISH)

Superconscious Mahabodhi Бясалгалын замыг хэрхэн яаж давслах
Дуртгах зам - The Satipatthana Sutta

DN 22 - (D ii 290)
Махатахтṭṭāna Sutta
- Мэдлэгт оролцох -
[гун сахиптхатана] -д
72) Сонгодог монгол-Сонгодог Монгол,
 Энэ бясалгал нь бясалгалын үндсэн зарчим гэж өргөнөөр тооцогддог.
Оршил

I. Кайяны ажиглалт
A. апанга дахь хэсэг
B. Буудлын хэсэг
C. sampajañña хэсэг
D. Эрүүгийн хэргийн тухай хэсэг
E. Элементүүдийн хэсэг
F. Тооцооллын есөн талбарын хэсэг

Оршил

Би ингэж сонссон:
Дээр
нэг удаа Бхагава Каммададхамын Куручуудын дунд оршдог,
Kurus зах зээлийн хот. Тэнд тэр хуврагуудад хандан:

- Хуврагууд.
- Бхадданта хуврагуудад хариулав. Бхагава:

- Энэ нь,
хуврагууд бол цэвэршүүлэхээс өөр зам руу хөтлөх зам юм
амьтан, гуниг зовлонг даван туулах, алга болсон
dukkha-domanassa, зөв ​​замыг олсон нь
Ниббана, энэ нь дөрвөн сабипаттхана гэж хэлэх ёстой.
Аль дөрвөн?
Хуврагууд аа, хувраг брахик хаан кайяа дахь кайяныг ажиглаж байдаг, ātāpī
sampajāno, satimā, ертөнцөд abhijjhā-domanassa-г орхижээ.
Тэрээр vedanā-ыг ажиглаж, садапи sampajāno, satimā
дэлхий рүү чиглэсэн abhijjhā-domanassa. Тэрбээр citta-г ажиглаж байна
citta, ātāpī sampajāno, satimā, abhijjhā-domanassa
дэлхий рүү чиглэсэн. Тэрбээр дамма-д дамма-ыг судалдаг
sampajāno, satimā, ертөнцөд abhijjhā-domanassa-г орхижээ.

I. Каняанушасанана

A. апанга дахь хэсэг

Мөн
Хуврагууд аа, хувраг бхакху хаана кайяа дахь кайгийг ажиглахад оршдог уу? Энд,
хуврагууд, хуврагууд, ойд явсан, эсвэл тэнд очсон
модны үндсээр эсвэл хоосон өрөө рүү ороод, доошоо сууж сууна
хөлөөрөө хазайх, кайяа босоо зогсох, sati parimukhaṃ тохируулах. Байх
Тиймээс тэр амьсгалж, амьсгалж байгаа амьтан. Амьсгалах
‘Би удаанаар амьсгалж байна’ гэж ойлгуулдаг. Тэр удаан амьсгалах болно
‘Би удаан амьсгалж байна’; Тэр богинохон амьсгал
‘Би богино хугацаанд амьсгалж байна’; Тэр богинохон амьсгалаа
‘Би богино хугацаанд амьсгалж байна’; Тэр өөрийгөө сургадаг
бүх кайяа, би амьсгалах болно ‘; Тэр өөрийгөө сургадаг
кияяа, би амьсгалаа авна ‘; Тэр өөрийгөө сургадаг
кайяа-saṅkhāras, би амьсгалах болно ‘; Тэр өөрийгөө сургадаг
кайяа-saṅkhāras, би амьсгалах болно “.
Зөвхөн
хуврагууд, чадварлаг залуурч, эргэлт хийх дасгалжуулагчийн хувьд урт хугацаа шаарддаг
эргэж, ойлгодог: ‘Би удаан эргэж байна’; Богино ээлжлүүлээд, тэр
‘Би богино эргэлт хийж байна’; Хуврагууд аа, хувраг бээр
хувраг, урт удаан амьсгалахдаа: ‘Би урт удаан амьсгал байна’;
Тэр амьсгалаа урт удаан хугацаанд ойлгодог: ‘Би удаан амьсгалж байна’; амьсгалах
Товчоор хэлбэл, “Би богино хугацаанд амьсгалж байна”; богино амьсгалах
Тэрбээр: ‘Би богино хугацаанд амьсгалж байна’; Тэр өөрийгөө сургадаг: ‘мэдрэмж
бүх кайяа, би амьсгалах болно ‘; Тэр өөрийгөө сургадаг
бүх кайяа, би амьсгалаа авна ‘; Тэр өөрийгөө сургадаг
кайяа-saṅkhāras, би амьсгалах болно ‘; Тэр өөрийгөө сургадаг
кайяа-saṅkhāras, би амьсгалах болно “.
Тийнхүү тэрээр кайяа дотроо кайяа дотроо ажиглаж,
эсвэл тэрээр кайкийг кайяа дахь гаднаас ажиглаж, ажигладаг
кайяа дахь кайяа дотроо болон гаднаас; Тэр бол самудаяаг ажигладаг
кайяа дахь үзэгдлүүд буюу түүний алга болсоныг ажигладаг
кайяа дахь үзэгдлүүд, эсвэл тэрээр самудаяаг ажиглаж, алсад амьдардаг
кияяа дахь үзэгдлүүд; эсвэл үүнийг [ухамсарлах]: “энэ бол кияа!”
түүний дотор зөвхөн ертөнц, гагцхүү палататиатын хэмжээнд л байдаг
Ертөнцөд байгаа зүйлээс үл хамааран амьдардаггүй. Тиймээс,
Хуврагууд аа, хувраг бээр кайяа дахь кайяныг ажиглана.
B. Буудлын хэсэг

Цаашилбал,
Хуврагууд аа, хувраг бээр явж байхдаа: ‘Би явж байна’, эсвэл
Тэр зогсохдоо: “Би зогсож байна”, эсвэл сууж байхдаа ойлгодог
‘Би сууж байна’ эсвэл хэвтэж байхдаа ойлгодог: ‘Би байна
хэвтэх’. Эсвэл, түүний кайяа хаана байрладаг вэ?
Үүнийг зохих ёсоор ойлгодог.
Тийнхүү тэр кайяа дахь кайяныг ажиглаж байдаг
дотооддоо эсвэл кайяа гаднах кайяа дахь каяаг ажиглах буюу амьдардаг
кайяа дахь кайяа дотроо болон гаднаас ажиглана; Тэр ажигладаг
кайяа дахь үзэгдлүүдийн самүмаяа, эсвэл тэрийг өнгөрөхийг ажигладаг
кайяа дахь үзэгдлүүдээс хол, эсвэл тэрээр самудаяа ба ажигладаг
кайяа дахь үзэгдлүүдийг орхих; өөрөөр хэлбэл [ухамсарлах]: “энэ бол кияа!”
Сати нь түүний дотор зөвхөн ертөнц, жирийн хэмжээнд л байдаг
paṭissati, тэр амьдардаггүй, оршин сууж амьдардаг
ертөнц. Хуврагууд аа, хувраг бээр биедээ кайяа дахь кайгийг ажиглаж байдаг.
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C. sampajañña хэсэг

Цаашилбал,
Хуврагууд аа, хувраг бээр буцаж ирэхдээ уйлж байдаг
sampajañña, урд зүг рүү харж, эргэн тойрон хардаг
sampampanña, нугалж, сунах үедээ тэрээр кайяа дотроо кайяа дотроо ажиглаж байдаг, эсвэл тэр
кайяа кайяа дахь каяныг ажиглах буюу кайяа сахихад амьдардаг
кайяа дотроо болон гаднаас; Тэр бол самудаяаг ажигладаг
кайяа дахь үзэгдлүүд, эсвэл тэр үзэгдлийн алга болж байгааг ажиглаж байдаг
кайяа, эсвэл тэрээр самудаяаг ажиглаж, алсад амьдардаг
кияяа дахь үзэгдлүүд; өөрөөр хэлбэл [ухамсарлах]: “энэ бол кияа!”
Түүний дотор зөвхөн ертөнц, зүгээр л paṭissati-ийн цар хүрээг хамардаг
салсан, дэлхийн ямар ч зүйлд наалддаггүй. Хуврагууд а
хувраг бээр кайяа дахь кайяныг ажиглана.
ampajañña,
хувцас хунар болон дээд дээлээ өмсөөд, аяга авч явахдаа,
Тэрбээр ид sampajaña, идэж байхдаа архи ууж,
Амталж байхдаа тэр бизнесд оролцож байхад нь sampamanaña үйлддэг
бие засах, шээсийг арилгах, дамнуурга хийх,
Зогсож байхад унтаж байхдаа унтаж байхдаа зогсож байхдаа
ярих, дуугүй байх хооронд тэрээр дампамада хийдэг.
D. Эрүүгийн байцаан шийтгэх тухай хэсэг

Цаашилбал,
Хуврагууд аа, хувраг нь энэ биеийг, энэхуу ул,
хөл нь дээшээ, үс нь доошоо үсэрч, түүнийг нь хязгаарладаг
Гэсэн хэдий ч,
хуврагууд, хоёр нээлтэй цүнх багтаж, олон янзаар дүүргэсэн байв
үржил шимт, тариа, буурцаг, үхрийн вандуй, кунжут зэрэг үр тариа
үр тариа, хальсалсан будаа. Сайн хараатай хүн үүнийг үгүйсгэв.
[түүний агуулгыг] авч үзэх болно: “Энэ бол толгод, энэ нь хөрс, тэдгээр нь юм
Манганы шош, үхэр-вандуй, кунжутын үр байдаг
хувхайрсан цагаан будаа “гэх мэтээр хуврагууд аа, хувраг бээр ингэж боддог
бие, хөлийн улнаас, толгой дээрээс үснээс,
арьсаар нь ялгагддаг, төрөл бүрийн хольцоор дүүрэн байдаг.
“Энэ карияд толгойн үс, биеийн үс,
хумс, арьс, мах, шөрмөс, яс, ясны чөмөг, бөөр, зүрх,
элэг, гялтангийн дэлүү, дэлүү, уушиг, гэдэс, элэг, ходоодтой
агууламж, ялгадас, цөс, цэр, нуд, цус, хөлс, өөх, нулимс, өөх,
шүлс, хамрын салиа, synovial шингэн болон шээс. “
Тийнхүү тэрээр кайяа дотроо кайяа дотроо ажиглаж байдаг
кайяа кайяа дахь каяныг ажиглах буюу кайяа сахихад амьдардаг
E. дэх элементүүдийн хэсэг

янз бүрийн төрлийн хольцоор дүүрэн: “Энэ кайяа дотор байна
толгойн үс, биеийн үс, хадаас, шүд, арьс, мах, үс,
шөрмөс, яс, ясны чөмөг, бөөр, зүрх, элэг, гялбаа, дэлүү,
уушиг, гэдэс, мезенер, ходоод нь агууламж, ялгадас, цөс,
цэр, цэврүү, цус, хөлс, өөх, нулимс, өөх, шүлс, хамрын салст,
synovial шингэн ба шээс. “
Цаашилбал,
Хуврагууд аа, хувраг бээр энэ маш карйа,
Гэхдээ энэ нь “Энэ карияд дэлхий элемент,
усны элемент, галын элемент ба агаарын элемент. “āya дотоод ба гаднаас; Тэр бол самудаяаг ажигладаг
кайяа дахь үзэгдлүүд, эсвэл тэр үзэгдлийн алга болж байгааг ажиглаж байдаг
кайяа, эсвэл тэрээр самудаяаг ажиглаж, алсад амьдардаг
кияяа дахь үзэгдлүүд; өөрөөр хэлбэл [ухамсарлах]: “энэ бол кияа!”
Түүний дотор зөвхөн ертөнц, зүгээр л paṭissati-ийн цар хүрээг хамардаг
салсан, дэлхийн ямар ч зүйлд наалддаггүй. Хуврагууд а
хувраг бээр кайяа дахь кайяныг ажиглана.
Хуврагууд аа, ур чадвартай махчин, эсвэл
Жүжигчний дагалдан, үнээ хөнөөж, салаа зам дээр сууж байв
хэсэг болгон хуваах; Хуврагууд аа, хувраг бээр
энэ маш каяа, гэхдээ үүнийг байрлуулсан боловч үүнийг устгасан: “Энэ тохиолдолд
кайяа, газрын элемент, усны элемент, гал элемент байна
мөн агаарын элемент “.
Тийнхүү тэр кайяа дахь кайяныг ажиглаж байдаг
дотооддоо эсвэл кайяа гаднах кайяа дахь каяаг ажиглах буюу амьдардаг
кайяа дахь кайяа дотроо болон гаднаас ажиглана; Тэр ажигладаг
кайяа дахь үзэгдлүүдийн самүмаяа, эсвэл тэрийг өнгөрөхийг ажигладаг
кайяа дахь үзэгдлүүдээс хол, эсвэл тэрээр самудаяа ба ажигладаг
кайяа дахь үзэгдлүүдийг орхих; өөрөөр хэлбэл [ухамсарлах]: “энэ бол кияа!”
Сати нь түүний дотор зөвхөн ертөнц, жирийн хэмжээнд л байдаг
paṭissati, тэр амьдардаггүй, оршин сууж амьдардаг
ертөнц. Хуврагууд аа, хувраг бээр биедээ кайяа дахь кайгийг ажиглаж байдаг.
(1)
Цаашилбал,
Хуврагууд аа, хуврагууд, тэр бээр биеэ харсан юм шиг л орхисон юм
нэг хонины газар, нэг өдөр нас барсан, хоёр өдөр нас барсан, гурван өдөр нас барсан,
үймээн, улайссан, өвдөг сөгдөн, энэ кайяа гэж үздэг: “Энэ кайяа
мөн ийм шинж чанартай байдаг, энэ нь иймэрхүү болж, тийм биш юм
ийм нөхцлөөс ангид байна. “Тийнхүү тэр кайяа дахь кайяныг ажиглаж байдаг
дотооддоо эсвэл кайяа гаднах кайяа дахь каяаг ажиглах буюу амьдардаг
кайяа дахь кайяа дотроо болон гаднаас ажиглана; Тэр ажигладаг
кайяа дахь үзэгдлүүдийн самүмаяа, эсвэл тэрийг өнгөрөхийг ажигладаг
кайяа дахь үзэгдлүүдээс хол, эсвэл тэрээр самудаяа ба ажигладаг
кайяа дахь үзэгдлүүдийг орхих; өөрөөр хэлбэл [ухамсарлах]: “энэ бол кияа!”
Сати нь түүний дотор зөвхөн ертөнц, жирийн хэмжээнд л байдаг
paṭissati, тэр амьдардаггүй, оршин сууж амьдардаг
ертөнц. Хуврагууд аа, хувраг бээр биедээ кайяа дахь кайгийг ажиглаж байдаг.

(2)
Цаашилбал,
Хуврагууд аа, хуврагууд, тэр бээр биеэ харсан юм шиг л орхисон юм
тортог иддэг, идэш тэжээл, идэш тэжээл иддэг байна
нохойноос идэж байгаа малчдын идлэг шонхор иддэг
янз бүрийн төрлийн зүйлээр хооллож, загаснаар иддэг бар юм
Тэрбээр: “Энэ кайяа нь иймэрхүү юм
байгаль, энэ нь иймэрхүү болж, иймээс ийм зүйл болохгүй
нөхцөл байдал “.
Тийнхүү тэр кайяа дахь кайяныг ажиглаж байдаг
дотооддоо эсвэл кайяа гаднах кайяа дахь каяаг ажиглах буюу амьдардаг
кайяа дахь кайяа дотроо болон гаднаас ажиглана; Тэр ажигладаг
s (3)
Түүнээс гадна, хуврагууд, хуврагууд минь ээ
хэрэв тэр үхсэн биеийг харсан бол тэр ч байтугай газар шороонд хаягдав
Бие махбод, цустай хоёрын хоёулангийнх нь хамт шөрмөсийг хамардаг
Энэ кайяа: “Энэ кайяа нь мөн ийм шинж чанартай байдаг
иймэрхүү болж, ийм нөхцөл байдлаас ангид биш юм “гэжээ.
кайяа дахь үзэгдлийн аялгуу, эсвэл тэр явдлыг ажиглаж байдаг
кайяа дахь үзэгдлүүдээс хол, эсвэл тэрээр самудаяа ба ажигладаг
кайяа дахь үзэгдлүүдийг орхих; өөрөөр хэлбэл [ухамсарлах]: “энэ бол кияа!”
Сати нь түүний дотор зөвхөн ертөнц, жирийн хэмжээнд л байдаг
paṭissati, тэр амьдардаггүй, оршин сууж амьдардаг
ертөнц. Хуврагууд аа, хувраг бээр биедээ кайяа дахь кайгийг ажиглаж байдаг.
Тийнхүү тэрээр кайяа дотроо кайяа дотроо ажиглаж байдаг
кайяа кайяа дахь каяныг ажиглах буюу кайяа сахихад амьдардаг
кайяа дотроо болон гаднаас; Тэр бол самудаяаг ажигладаг
кайяа дахь үзэгдлүүд, эсвэл тэр үзэгдлийн алга болж байгааг ажиглаж байдаг
кайяа, эсвэл тэрээр самудаяаг ажиглаж, алсад амьдардаг
кияяа дахь үзэгдлүүд; өөрөөр хэлбэл [ухамсарлах]: “энэ бол кияа!”
Түүний дотор зөвхөн ертөнц, зүгээр л paṭissati-ийн цар хүрээг хамардаг
салсан, дэлхийн ямар ч зүйлд наалддаггүй. Хуврагууд а
хувраг бээр кайяа дахь кайяныг ажиглана.

 (4)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaasañ ni · maṃsa · lohita · makhitaṃ
nhāru · sambandhaṃ, тийм чама мача кари су дээшасархарати: ‘ayaс pi kho kāyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘ti.

(4)
Цаашилбал,
Хуврагууд аа, хуврагууд минь, нэгэн цогцосыг хараад л, а
Цустай цухуйсан, махан бие, хосгүй цустай газар
Шөрмөс нь хамтдаа энэ кайяа гэж үздэг: “Энэ кайяа нь бас байдаг
Иймэрхүү шинж чанар нь иймэрхүү болж хувирах бөгөөд энэ нь чөлөөтэй биш юм
ийм нөхцөл байдал “.

Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, самудая-вайя-дхам · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
халууни, йадвадева са мафагаа пахтаттати матая, {1} a · nissito ca вихарати,
na ca kiñci loke upādiyati. Эвам · па, бхикхава, бхикху кай
kāyānupassī viharati.

Тийнхүү тэр кайяа дахь кайяныг ажиглаж байдаг
дотооддоо эсвэл кайяа гаднах кайяа дахь каяаг ажиглах буюу амьдардаг
кайяа дахь кайяа дотроо болон гаднаас ажиглана; Тэр ажигладаг
кайяа дахь үзэгдлүүдийн самүмаяа, эсвэл тэрийг өнгөрөхийг ажигладаг
кайяа дахь үзэгдлүүдээс хол, эсвэл тэрээр самудаяа ба ажигладаг
кайяа дахь үзэгдлүүдийг орхих; өөрөөр хэлбэл [ухамсарлах]: “энэ бол кияа!”
Сати нь түүний дотор зөвхөн ертөнц, жирийн хэмжээнд л байдаг
paṭissati, тэр амьдардаггүй, оршин сууж амьдардаг
ертөнц. Хуврагууд аа, хувраг бээр биедээ кайяа дахь кайгийг ажиглаж байдаг.
 (5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ, тийм
imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī
evaṃ · an · atīto ‘ti.

 (5)
Түүнээс гадна, хуврагууд, хуврагууд минь ээ
хэрэв тэр үхсэн биеийг харсан бол тэр ч байтугай газар шороонд хаягдав
Бие махбод, цусгүй хоёулаа хоёулхнаа шөрмөсөн нийлүүлдэг
“Энэ кайяа нь мөн ийм шинж чанартай байдаг
иймэрхүү болж, ийм нөхцөл байдлаас чөлөөлөгддөггүй. “Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm · ānupassī vā kāyasmiṃ viharati, vaya-dhamm · ānupassī vā
кияасми су вихарати, самуяа-в йа дхам · ānupassī vā kāyasmiṃ viharati;
‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā hoti, yāvadeva
āṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati, na ca kiñci
loke upādiyati. Евам · пья, бхикхава, бхикху каяа каяяпасии
вихарати.

Тийнхүү тэрээр кайяа дотроо кайяа дотроо ажиглаж байдаг
кайяа кайяа дахь каяныг ажиглах буюу кайяа сахихад амьдардаг
кайяа дотроо болон гаднаас; Тэр бол самудаяаг ажигладаг
кайяа дахь үзэгдлүүд, эсвэл тэр үзэгдлийн алга болж байгааг ажиглаж байдаг
кайяа, эсвэл тэрээр самудаяаг ажиглаж, алсад амьдардаг
кияяа дахь үзэгдлүүд; өөрөөр хэлбэл [ухамсарлах]: “энэ бол кияа!”
Түүний дотор зөвхөн ертөнц, зүгээр л paṭissati-ийн цар хүрээг хамардаг
салсан, дэлхийн ямар ч зүйлд наалддаггүй. Хуврагууд а
хувраг бээр кайяа дахь кайяныг ажиглана.
 (6)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni disā vidisā vikkhittāni, aññena
hatth · aṭṭhikaṃ aññena pād · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena
jaṅgh ​​· aṭṭhikaṃ aññena ūru ṭṭhikaṃ aññena kaṭi · ṭṭhikaṃ aññena
phāsuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, ийм чама мүса кāyaṃ upasaṃharati: ‘уушийнхан
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘ti.

(6)
Цаашилбал,
Хуврагууд аа, хуврагууд минь, нэгэн цогцосыг хараад л, а
энд тэндгүй, энд тэнд тархсан яс, энд байна
гар яс, хөл яс, энд нэг шагай яс,
Энд гуяны яс, хип яс, энд хавирга, энд ястай яс энд байдаг
нурууны яс, хүзүү ясан, энд эрүү ясан, шүдний яс,
тэнд гавлын яс энэ кайяа гэж үздэг: “Энэ кайяа ч бас байдаг
Иймэрхүү шинж чанар нь иймэрхүү болж хувирах бөгөөд энэ нь чөлөөтэй биш юм
ийм нөхцөл байдал “.

Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, самудая-вайя-дхам · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
халууни, йадвадева са мафагаа пахтаттати матая, {1} a · nissito ca вихарати,
na ca kiñci loke upādiyati. Эвам · па, бхикхава, бхикху кай
kāyānupassī viharati.

Тийнхүү тэр кайяа дахь кайяныг ажиглаж байдаг
дотооддоо эсвэл кайяа гаднах кайяа дахь каяаг ажиглах буюу амьдардаг
кайяа дахь кайяа дотроо болон гаднаас ажиглана; Тэр ажигладаг
кайяа дахь үзэгдлүүдийн самүмаяа, эсвэл тэрийг өнгөрөхийг ажигладаг
кайяа дахь үзэгдлүүдээс хол, эсвэл тэрээр самудаяа ба ажигладаг
кайяа дахь үзэгдлүүдийг орхих; өөрөөр хэлбэл [ухамсарлах]: “энэ бол кияа!”
Сати нь түүний дотор зөвхөн ертөнц, жирийн хэмжээнд л байдаг
paṭissati, тэр амьдардаггүй, оршин сууж амьдардаг
ертөнц. Хуврагууд аа, хувраг бээр биедээ кайяа дахь кайгийг ажиглаж байдаг.
 (7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · pāṇaṇṭibhāgāni, тийм чама ха нь
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.

 (7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · pāṇaṇṭibhāgāni, тийм чама ха нь
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.

(7)
Үүнээс гадна, хуврагууд аа, яг л хувраг байсан
үхсэн биеийг хараад, цэрдийн газраар хаягддаг, яс нь цайрдаг
Тэрбээр хясаа шиг, энэ кайяа гэж үздэг: “Энэ кайяа бас ийм байдаг
байгаль мөн үү, иймэрхүү болж, иймээс ийм зүйл болохгүй
нөхцөл байдал “.

Ита ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
вихарати; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, самудая-вайя-дхам · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
халууни, йадвадева са мафагаа пахтаттати матая, а · nissito ca вихарати, нар
ca kiñci loke upādiyati. Эвам · па, бхикхава, бхикху кай
kāyānupassī viharati.

Тийнхүү тэр кайяа дахь кайяныг ажиглаж байдаг
дотооддоо эсвэл кайяа гаднах кайяа дахь каяаг ажиглах буюу амьдардаг
кайяа дахь кайяа дотроо болон гаднаас ажиглана; Тэр ажигладаг
кайяа дахь үзэгдлүүдийн самүмаяа, эсвэл тэрийг өнгөрөхийг ажигладаг
кайяа дахь үзэгдлүүдээс хол, эсвэл тэрээр самудаяа ба ажигладаг
кайяа дахь үзэгдлүүдийг орхих; өөрөөр хэлбэл [ухамсарлах]: “энэ бол кияа!”
Сати нь түүний дотор зөвхөн ертөнц, жирийн хэмжээнд л байдаг
paṭissati, тэр амьдардаггүй, оршин сууж амьдардаг
ертөнц. Хуврагууд аа, хувраг бээр биедээ кайяа дахь кайгийг ажиглаж байдаг.(8)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni puñja · kitāni terovassikāni, тийм,
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.

(8)
Үүнээс гадна, хуврагууд аа, яг л хувраг байсан
үхсэн биеийг хараад, нэг чулуун дээр хаягдав
Тэрээр энэ кайяа гэж үздэг: “Энэ кайяа ч бас тийм юм
байгаль, энэ нь иймэрхүү болж, иймээс ийм зүйл болохгүй
нөхцөл байдал “.

Ита ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
вихарати; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, самудая-вайя-дхам · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
халууни, йадвадева са мафагаа пахтаттати матая, а · nissito ca вихарати, нар
ca kiñci loke upādiyati. Эвам · па, бхикхава, бхикху кай
kāyānupassī viharati.

Тийнхүү тэр кайяа дахь кайяныг ажиглаж байдаг
дотооддоо эсвэл кайяа гаднах кайяа дахь каяаг ажиглах буюу амьдардаг
кайяа дахь кайяа дотроо болон гаднаас ажиглана; Тэр ажигладаг
кайяа дахь үзэгдлүүдийн самүмаяа, эсвэл тэрийг өнгөрөхийг ажигладаг
кайяа дахь үзэгдлүүдээс хол, эсвэл тэрээр самудаяа ба ажигладаг
кайяа дахь үзэгдлүүдийг орхих; өөрөөр хэлбэл [ухамсарлах]: “энэ бол кияа!”
Сати нь түүний дотор зөвхөн ертөнц, жирийн хэмжээнд л байдаг
paṭissati, тэр амьдардаггүй, оршин сууж амьдардаг
ертөнц. Хуврагууд аа, хувраг бээр биедээ кайяа дахь кайгийг ажиглаж байдаг.
 (9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇṇa · jātāni, тийм чуулган
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.

(9)
Үүнээс гадна, хуврагууд аа, яг л хувраг байсан
үхсэн биеийг хараад, цул газрын гадаргад хаягдсан, ялзарсан яс багассан
Тэрбээр “Энэ кайяа нь иймэрхүү зүйл юм
байгаль, энэ нь иймэрхүү болж, иймээс ийм зүйл болохгүй
нөхцөл байдал “.

Ита ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
вихарати; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, самудая-вайя-дхам · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
халууни, йадвадева са мафагаа пахтаттати матая, а · nissito ca вихарати, нар
ca kiñci loke upādiyati. Эвам · па, бхикхава, бхикху кай
kāyānupassī viharati.

Тийнхүү тэр кайяа дахь кайяныг ажиглаж байдаг
дотооддоо эсвэл кайяа гаднах кайяа дахь каяаг ажиглах буюу амьдардаг
кайяа дахь кайяа дотроо болон гаднаас ажиглана; Тэр ажигладаг
кайяа дахь үзэгдлүүдийн самүмаяа, эсвэл тэрийг өнгөрөхийг ажигладаг
кайяа дахь үзэгдлүүдээс хол, эсвэл тэрээр самудаяа ба ажигладаг
кайяа дахь үзэгдлүүдийг орхих; өөрөөр хэлбэл [ухамсарлах]: “энэ бол кияа!”
Сати нь түүний дотор зөвхөн ертөнц, жирийн хэмжээнд л байдаг
paṭissati, тэр амьдардаггүй, оршин сууж амьдардаг
ертөнц. Хуврагууд аа, хувраг бээр биедээ кайяа дахь кайгийг ажиглаж байдаг
https://xemtop.com/post/how-to-tread-the-path-of-superconscious-meditation-5oNHIWbziSs.html
youtube.com
Дуртгах зам - The Satipatthana Sutta
Сатйиптхана Sutta [1] (MN 10) (санскрит: Smṛtyupasthāna Sūrra स्मृत्युपस्थान ूत्र, хятад: …



73) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
https://www.youtube.com/watch?v=kfBvz2rG-NI

Nina Burmi sings Thumri | Vocal & Tabla | Indian Classical Music

Published on Mar 8, 2013



#darbarfestival
| Nina Burmi uses her smooth three-octave vocal range to explore the
thumri style - a semi-classical genre intimately connected with dance,
poetry, and drama.
► Join our newsletter at http://www.darbar.org/newsletter
for the finest in Indian classical music and dance, and watch full
length exclusive concerts in pristine HD on the Darbar Player: http://www.darbar.org/darbarplayer

———————————————————————
Learn more about the music:

Thumri is a sensuous ‘light classical’ style, originating in Uttar
Pradesh. The word is derived from the Hindi ‘thumakna’, meaning ‘to walk
with dancing steps so as to make the ankle-bells tinkle’, and the genre
remains closely connected with dance and drama. Ragas are treated more
flexibly, and songs are often devotional, romantic, or even erotic in
nature. Lyrics have a central role, often being based on folk tales or
classical poetry, and commonly depicting the separation of lovers, or
myths of Lord Krishna.

Nina Burmi sings in the Kirana gharana style, tackling khayal, thumri,
bhajan, and other forms. Currently living in the UK, she trained under
the esteemed husband-wife pairing of Dilshad Khan and Parveen Sultana,
and combines the latter’s wide vocal range with a more sparsely
ornamented approach. In this song she is joined by top accompanists,
with lyrics describing the tension and sorrow of a lover who is
separated from Lord Krishna.

Recorded for Darbar Festival 2006
-Nina Burmi (vocal)
-Ramesh Mishra (sarangi)
-Sanju Sahai (tabla)

Darbar believes in the power of Indian classical arts to stir, thrill
and inspire. Through shared experiences and digital connectivity we
ensure that one of the world’s finest art forms reaches the widest
possible audience. Founded in 2006, we deliver premium quality live
events, music education, broadcasts and online engagement through
promoting artistic innovation and creative technology. We are also
committed to providing a platform for new talent from India and the UK.

All Rights Reserved ©2019 Darbar Arts Culture Heritage Trust




Published on Dec 1, 2015





comments (0)
04/01/19
LESSON 2950 Tue 2 Apr 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level Voice of All Awakened Aboriginal Societies (VoAAAS) in71) Classical Marathi-क्लासिकल माओरी,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 4:58 pm
LESSON 2950 Tue 2 Apr  2019

Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness

Tipitaka
is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness
and peace on the path of Eternal Bliss as Final Goal

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

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

from

Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca


Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās

 through 

up a levelhttp://sarvajan.ambedkar.orgup a level


Voice of All Awakened Aboriginal Societies (VoAAAS)

in71) Classical Marathi-क्लासिकल माओरी,


Zen stories in Tamil - ஜென் கதைகள்



எதுவுமே இல்லை எதுவுமே இல்லை - read online
எதுவுமே இல்லை - read on mobile

இளம்பெண் இளம்பெண் - read online
இளம்பெண் - read on mobile

போட்டி போட்டி - read online
போட்டி - read on mobile

எங்கு செல்ல? எங்கு செல்ல? - read online
எங்கு செல்ல? - read on mobile

இறுதிக் கருத்து இறுதிக் கருத்து - read online
இறுதிக் கருத்து - read on mobile

ஏன்? ஏன்? - read online
ஏன்? - read on mobile

குருவின் தேவை குருவின் தேவை - read online
குருவின் தேவை - read on mobile

விருந்து விருந்து - read online
விருந்து - read on mobile

பழக்கம் பழக்கம் - read online
பழக்கம் - read on mobile

காற்று காற்று - read online
காற்று - read on mobile

தேனீர்க் கோப்பை தேனீர்க் கோப்பை - read online
தேனீர்க் கோப்பை - read on mobile

இயல்பு இயல்பு - read online
இயல்பு - read on mobile


http://books.tamilcube.com/tamil/stories/content/?story=zen-ethuvume-illai

எதுவுமே இல்லை


ஒருவன் ஒரு ஜென் துறவியைக் காண வந்தான். அவரிடம், “இவ்வுலகில் இப்போது
புத்தர் இருக்கிறாரா? இல்லையே? எதுவுமே இல்லை என்பதில் தான் இருக்கிறது.
அனைத்துமே வெற்றிடம் தான். யாரும் எதுவும் கொடுப்பதில்லை. எதுவும்
பெறுவதில்லை.” என்றான்.

உடனே அந்த துறவி அவனை தன்னிடமிருந்த ஒரு குச்சியால் ஒரு அடி அடித்தார்.

அவனுக்குக் கோபம் வந்து விட்டது.

“எதுவுமே இல்லை என்றால் உனது கோபம் எங்கிருந்து வந்தது அப்பனே!”, என்று கேட்டார் துறவி.


இளம்பெண்


டான்சன், எகிடோ இருவரும் புத்த பிட்சுகள். ஒரு நாள் சகதியான தெரு ஒன்றில்
நடந்து சென்று கொண்டிருந்தனர். மழை விடாமல் பெய்து கொண்டிருந்தது.

ஒரு வளைவில் திரும்பும் போது, நாற்சந்தி போன்ற சந்திப்பின் ஒரு புறத்தில்
அழகான இளம்பெண் வேலைப்பாடுடன் கூடிய அழகிய பட்டுச் சேலையைக் கட்டிக் கொண்டு
அடுத்த பக்கம் போவதற்கு முடியாமல் நின்று கொண்டிருந்தாள்.

“இங்கே வா!” என்று கூப்பிட்ட டான்சன் அவளைத் தன்னுடைய கையில் அலக்காக
தூக்கிக் கொண்டு சகதியான தெருவின் ஒரு புறத்திலிருந்து மறு புறத்திற்கு
கொண்டு போய் சேர்த்தார்.

அன்று இரவு மடத்திற்கு திரும்பும் வரை எகிடோ எதுவும் பேசாமல் வந்தான்.
அதற்கு மேல் பொருக்க முடியாமல், “நம்மைப் போன்ற புத்த பிட்சுகள் பெண்கள்
அருகில் செல்வது கூட தவறு. முக்கியமாக இளமையும், அழகும் வாய்ந்த பெண்கள்
பக்கத்தில் செல்லவேக் கூடாது. நீ ஏன் அவளைத் தூக்கி கொண்டு சென்றாய்?”
என்றான்.

“நான் அந்தப் பெண்ணை அங்கேயே விட்டு விட்டேன்” என்ற டான்சன், “நீ ஏன்
இன்னும் சுமந்து கொண்டு இருக்கிறாய்?” என்று திருப்பிக் கேட்டார். 



போட்டி

ஒரு டீ கடை காரனிடம் ஒரு மல்யுத்த வீரன் எப்போதும் டீ அருந்துவான். ஒரு
முறை டீ கடை காரனுக்கும் மல்யுத்த வீரனுக்கும் தகராறு வந்து விட்டது. கோபம்
கொண்ட மல்யுத்த வீரன் டீ கடை காரனை மல்யுத்த சண்டைக்கு அழைத்தான்.

அவர்கள் இனத்தில் மல்யுத்த சண்டைக்கு ஒருவன் அழைத்தால் நிச்சயம்
ஒப்புக்கொள்ள வேண்டும். இல்லாட்டால் அது பெரும் அவமானம் என கருதப்படும்.
எனவே டீ கடை காரன் ஒப்பு கொண்டான்.

ஆனால் இதில் எப்படி நாம் ஜெயிக்க போகிறோம் என பயந்தான். அறிவுரை வேண்டி ஒரு ஜென் துறவியை நாடினான்.

அவனது கதை முழுதும் கேட்ட அவர், ” சண்டைக்கு இன்னும் எத்தனை
நாட்கள் உள்ளன” என்று கேட்டார். ” 30 நாட்கள்” என்றான் அவன். ” இப்போது நீ
என்ன செய்கிறாய்?” என்று பின்பு கேட்டார். ” டீ ஆற்றுகிறேன்” என்றான் அவன்.
“அதையே தொடர்ந்து செய்” என்றார் அவர்.

ஒரு வாரம் கழித்து வந்தான் டீ கடை காரன். “எனக்கு பயம்
அதிகரித்தவன்னம் இருக்கிறது. என்ன செய்ய?” என்றான். இன்னும் ஈடுபாடோடு,
இன்னும் வேகமாய் டீ ஆற்று” என்றார் ஜென் துறவி.

தன் பயத்தை எல்லாம் வேகமாக மாற்றி வெறித்தனமாய் டீ ஆற்றினான்.

இரண்டு வாரம் ஆனது. அப்போதும் அதே அறிவுரை.

போட்டி நாள் அருகில் வந்து விட்டது. டீ கடை காரன் நடுக்கத்துடன் ஜென் துறவியிடம், “நான் என்ன செய்ய வேண்டும்?” என்று கேட்டான்.

“போட்டிக்கு முன் ஒரு டீ சாப்பிடலாம் என நீ அவனை கூப்பிடு” என்றார் துறவி.

மல்யுத்த வீரன் குறிப்பிட்ட நாளன்று வந்து விட்டான்.. “வா.. முதலில் டீ சாப்பிடு” என்றான் கடை காரன். “சரி” என்று அமர்ந்தான் வீரன்.

அவனது டீ ஆற்றும் வேகம் கண்டு மிரண்டு போய் விட்டான்.

இதற்கு முன்பும் அவன் டீ ஆற்றுவதை பார்த்திருக்கிறான் இப்போது என்ன ஒரு வேகம்!

ஒரு சாதாரண டீ ஆற்றும் விஷயத்திலேயே இவ்வளவு முன்னேற்றம் என்றால்,
போட்டிக்கு எந்த அளவு தயார் செய்திருப்பான் என எண்ணி போட்டியே வேண்டாம் என
சென்று விட்டான்.




எங்கு செல்ல?

புத்தரின் தலைமை மடாலயத்தில் நிகழ்ந்த சுவையான சம்பவம். அடிப்படை
சந்நியாஸப் பயிற்சியை வெற்றிகரமாக முடித்த சந்நியாஸிகள், தியானத்தை
மக்களுக்குக் கற்றுத்தந்து, மக்கள் முன்னேற்றம் பெறுவதற்காக நாடு முழுவதும்
சேவைக்காக புறப்படும் நேரம் வந்தது. அதில் பூர்ணகாஷ்யபா எனும்
சந்நியாஸிக்கு மட்டும் எங்கு செல்வது என்று சொல்லப்படவில்லை.

பூர்ணகாஷ்யபா நேரடியாய் புத்தரிடமே சென்று கேட்டார், “”நான் எங்கு செல்லட்டும்?”

புத்தர் சிரித்தபடி சொன்னார், “”நீயே தேர்வு செய்யப்பா.” இந்தியாவின்
ஒரு குறிப்பிட்ட பகுதிக்கு தான் செல்ல விரும்புவதாக சொன்னார். சீடனைப்
பார்த்து மிகவும் ஆச்சரியப்பட்டவராய் புத்தர் கேட்டார், “”அந்தப்
பகுதிக்கா? அங்கே வாழும் மனிதர்கள் மிகவும் முரடர்கள். சின்ன சின்ன
பிரச்னைக்கெல்லாம் அடிதடி சண்டையில் இறங்குபவர்கள், கொஞ்சம் கூட பக்தியோ,
தியான உணர்வோ இல்லாதவர்கள். இப்படி பொல்லாதவர்களிடமா போக விரும்புகிறாய்?”

“ஆமாம்” என்று தைரியத்தோடு சொன்ன சீடனிடம் புத்தர் சொன்னார்…

“உன்னிடம் மூன்று கேள்விகளை கேட்க விரும்புகின்றேன். இந்த மூன்று கேள்விக்கும் சரியான பதில் சொல்லிவிட்டால் நீ போகலாம்.”

“ம்…”
“முதல் கேள்வி, அங்கே சென்ற பிறகு உன்னை வரவேற்பதற்கு பதில் அவமானப்படுத்தினால் என்ன செய்வாய்?”

“ரொம்ப ஆனந்தப்படுவேன். ஏனென்றால், அவர்கள் என்னை அடிக்கவில்லை; உதைக்கவில்லை.

திட்டுவதோடு நிறுத்திக் கொண்டார்களே; மிகவும் நல்லவர்கள்… என்று நன்றி சொல்வேன்.”

“இரண்டாவது கேள்வி. ஒருவேளை திட்டாமல் அடித்து உதைத்தால் என்ன செய்வாய்?”

“அவர்கள் மிகவும் நல்லவர்கள். அதனால்தான் என்னைக் கொல்லாமல்
விட்டுவிட்டார்கள். வெறுமனே அடித்ததோடு நிறுத்திக் கொண்டார்களே! என
ஆனந்தப்படுவேன்.”

“மூன்றாவது கேள்வி. ஒருவேளை உன்னைக் கொன்றுவிட்டால் என்ன செய்வாய்?”

“ஆஹா இன்னும் ஆனந்தப்படுவேன். மொத்தமாக இந்த வாழ்க்கையில் இருந்தே
எனக்கு சுதந்திரம் தந்துவிட்டார்கள். இனி எதைப் பற்றியும் கவலைப்பட வேண்டிய
அவசியமே இல்லை என்று மிகவும் ஆனந்தப்படுவேன்” என்று சொன்னதும்,

“நன்றாக தேறிவிட்டாய். அங்கு மட்டுமல்ல எங்கு சென்றாலும் நீ
வாழ்ந்து விடுவாய். எதனாலும் இனி உன்னை வீழ்த்தமுடியாது. எப்போதும்
ஆனந்தமாயிருக்க பக்குவப்பட்டுவிட்டாய். எங்கு சென்றாலும்
நல்லாயிருப்பாயப்பா. போய் வா” என்று ஆசிர்வதித்து அனுப்பினார் புத்தர்.




இறுதிக் கருத்து


முதிய ஜென் குரு ஒருவர் மரணப் படுக்கையில் இருந்தார். ‘‘இன்று மாலைக்குள்
இறந்துவிடுவேன்’’ என்று தன் சீடர்களிடம் தெரிவித்துவிட்டார். இதைக்
கேள்விப்பட்ட அவர் நண்பர்கள் பலரும், சிஷ்யர்களும் ஆசிரமத்தை வந்தடைந்தனர்.

மூத்த சீடர் ஒருவர் திடீரென கடைவீதிக்குப் புறப்பட்டார். ‘‘ஏய்…
என்ன மடத்தனம் பண்ணுகிறாய்… குரு மரணப்படுக்கையில் கிடக்கும்போது அப்படி
என்ன அவசரமாக வாங்க வேண்டியிருக்கு?’’ என்றனர் மற்றவர்கள்.

மூத்த சீடர், ‘‘குருநாதருக்கு நாவல்பழம் என்றால் அத்தனை பிரியம். அதை வாங்கத்தான் போகிறேன்!’’ என்று சொல்லிவிட்டுக் கிளம்பினார்.

எல்லோரும் கவலையோடிருந் தனர். குரு கண்களைத் திறப்பதும் யாரையோ தேடுவதும் பின் மூடிக் கொள்வதுமாக இருந்தார்.

மூத்த சீடர் வந்ததும், ‘‘வந்து விட்டாயா… எங்கே நாவல்பழம்?’’ என்றார்.

அவர் கையில் நாவல் பழத்தைக் கொடுத்ததும், சற்றும் நடுக்கமின்றி அதை வாங்கிக் கொண்டார்.

ஒரு சீடர் குருவிடம், ‘‘குருவே… தள்ளாத வயதிலும் உங்கள் கைகளில் நடுக்கமில்லையே?’’ என்றார்.

குரு சிரித்தபடி, ‘‘என் கைகள் ஒருபோதும் நடுங்கியதில்லை. ஏனென்றால்
எப்போதும் எதற்கும் நான் பயந்ததே இல்லை!’’ என்று சொல்லிவிட்டு நாவல்
பழத்தை ருசித்து தின்னத் தொடங்கிவிட்டார்.

இன்னொரு சீடர் குருவிடம் பணிந்து, ‘‘ஐயா, தாங்கள் சீக்கிரமே இந்த
உலகை விட்டுப் பிரியப் போகிறீர்கள். நாங்கள் நினைவில் வைத்துக் கொள்ள
வேண்டிய தங்களின் இறுதிக் கருத்து என்ன?’’ என்று கேட்டார்.

குரு சிரித்தபடி, ‘‘இந்த நாவல்பழம் என்ன அருமையான சுவையுள்ளதாக இருக்கிறது’’ என்று சொல்லிவிட்டு இறுதி மூச்சை விட்டார்.

அந்தந்தக் கணத்தில் வாழுங்கள். கடந்து போன நிமிடமும், வரப் போகும்
நிமிடமும் நமக்கானதல்ல. இன்று இப்போது மட்டுமே நிஜம்!


ஏன்?


ஆஸ்ரமத்தின் ஐந்து சீடர்கள் சைக்கிளில் சந்தைக்கு சென்றுவிட்டு திரும்புவதை
தலைமை குரு பார்த்துக்கொண்டிருந்தார். அவர்கள் ஆஸ்ரமத்தை அடைந்ததும்
ஐவரையும் அழைத்தார் .

ஐவரையும் நோக்கி ‘’ நீங்கள் ஏன் உங்கள் சைக்கிளை ஓட்டுகிறீர்கள் ? ‘’ என்று வினவினார்.
‘’ அது எனது வேலைகளை எளிமையாக்குகிறது ஐயா ‘’ முதலாமவன் பதிலளித்தான்.

அவனைத்தட்டிகொடுத்து ‘’நீ பெரிய அறிவாளி , நீ வயதானகாலத்தில் என்னைப்போல் கூன் விழாமல் நிமிர்ந்து நடப்பாய் ‘’ என்றார் குரு.

இரண்டாவது சீடனோ ‘’ நான் சைக்கிள் ஓட்டும்போது என்னால் இயற்கை அழகை எளிதாகவும் விரைவாகவும் ரசிக்க முடிகிறது ஐயா ‘’

அவனை அருகில் அழைத்து ‘’ உன் கண்கள் திறந்திருக்கின்றன நீ உலகை ரசிக்கிறாய் ‘’ என்றார்.

மூன்றாவது சீடன் ‘’ ஐயா நான் பயணிக்கையிலும் கூட மந்திரங்களை ஜெபிக்க முடிகிறது ‘’

குரு தன் கண்கள் விரிய ‘’ அடேயப்பா உன் புத்திக்கூர்மை வியக்கவைக்கிறது'’ என்று இரண்டு கைகளையும் சத்தமாக தட்டினார்.

நான்காவது சீடன் ‘’ நான் சைக்கிளில் பயணிப்பதால் ஏகாந்த நிலையை அடைகிறேன் ஐயா ‘’ என்றான்

குரு மனநிறைவோடு அவனை கட்டித்தழுவி ‘’ நீ ஞானத்தை அடையும் பாதையில் பயணிக்கிறாயடா ‘’ என்றார்.

ஐந்தாவது சீடன் நீண்ட அமைதிக்குப் பின் ‘’ என் சைக்கிளை ஒட்டுவதற்காக என் சைக்கிளை ஒட்டுகிறேன் ஐயா!
‘’ என்றான் .

குரு அவன் காலில் விழுந்து ‘’ ஐயா, என்னை மன்னியுங்கள்
, நீங்கள் என் சீடனாக இருக்க முடியாது , நான்தான் உங்கள் சீடன் ‘’
என்றார்.

http://books.tamilcube.com/tamil/stories/content/?story=zen-kuruvin-thevai

குருவின் தேவை


ஒரு ஜென் துறவிக்கு நிறைய சீடர்கள் இருந்தனர்.

ஒரு சீடன் திருடும் போது பிடிபட்டுக் கொண்டான். அவனை உடனே வெளியனுப்புமாறு
மற்ற சீடர்கள் கேட்டுக் கொண்டனர். துறவியோ கண்டுகொள்ளவே இல்லை.

மீண்டும் ஒரு முறை அவன் திருடும் போது பிடிபட்டான். அப்போதும் துறவி அதைக் கண்டுகொள்ளவில்லை.

உடனே மற்ற சீடர்கள் அனைவரும் ஒரு மனு எழுதி அச்சீடனை வெளியே
அனுப்பாவிட்டால் தாங்கள் அனைவரும் வெளியேறப்போவதாக எழுதி அனைவரும்
கையொப்பமிட்டிருந்தனர்.

அதைப் படித்த துறவி அன்பு கனிந்த குரலில் கீழ்க்கண்டவாறு கூறினாராம்:

“சீடர்களே நீங்கள் அனைவரும் எத்துணை புத்திசாலிகள் என்பதை நினைத்துப்
பெருமையடைகிறேன். உங்களால் எது சரி என்றும் எது தவறு என்றும் அறிய
முடிகிறதே! நீங்கள் எங்கு வேண்டுமானாலும் செல்லலாம். ஆனால் இந்த சீடருக்கு
என்னைத் தவிர வேறு யார் எது சரி என்றும் எது தவறு என்றும் எவ்வாறு
தவறுகளில் இருந்து சரியாகப் பயில வேண்டும் என்பதையும் சொல்லித்
தருவார்கள்?”

அப்போது அந்த சீடர் கண்களில் இருந்து கண்ணீர் பொலபொலவென வழிந்ததுடன் அதன் பிறகு அவர் திருடவேயில்லை.



http://books.tamilcube.com/tamil/stories/content/?story=zen-virunthu

விருந்து


ஒரு மடத்தில் ஜென் துறவி ஒருவர் வாழ்ந்து வந்தார். அவர் மிகவும் ஜாலியான
குணமுடையவர். எப்போதுமே கோபப்படமாட்டார். அவரிடம் சீடர்கள் சிலர் கல்வி
கற்று வந்தனர்.
அவரது சீடர்களுக்கு அந்ததுறவி என்றால் மிகவும் பிடிக்கும்.

ஒரு நாள் அந்த துறவி தன் சீடர்களிம் பேசிக் கொண்டிருக்கையில்,சீடர்கள்.
அவரிடம்”குருவே! உங்களுக்கு பிடித்த கதை என்ன?” கேட்டனர். அதற்கு
அவர்”குதிரையும் ஆடும்” என்று சொன்னார். அதென்ன குதிரையும் ஆடும், அது எந்த
மாதிரியான கதை, எங்களுக்கும் அந்தகதையை சொல்லுங்களேன் என்று வேண்டிக்
கொண்டனர்.
அவர்களின் வேண்டுகோளுக்கிணங்க குரு அந்த கதையைசொல்ல ஆரம்பித்தார்.

அதாவது “ஒரு விவசாயி குதிரையையும், ஆட்டையும் வளர்த்து வந்தான். குதிரையும்
ஆடும் சிறந்த நண்பர்கள். ஒரு நாள் அந்த குதிரை வைரஸ் நோயால்
பாதிக்கப்பட்டது. அதனால் அந்த விவசாயி குதிரைக்கு சிகிச்சை அளிக்க
மருத்துவரை அழைத்து வந்தான். மருத்துவர் அந்த குதிரையின் நிலையைபார்த்து,
நான் மூன்று நாட்கள் வந்து மருந்து தருகிறேன். அந்த மருந்தை சாப்பிட்டு
குதிரைஎழுந்து நடந்தால் சரி, இல்லையெனில் அதனை கொன்றுவிட வேண்டியது தான்
என்று சொல்லி, அன்றைய மருந்தை கொடுத்துச் சென்றார்.

இவர்களது உரையாடலைஅந்த ஆடு கேட்டுக் கொண்டிருந்தது. மறுநாள், அந்த
மருத்துவர் வந்து அன்றைய மருந்தைக் கொடுத்து சென்றார். பின் அங்கிருந்த
ஆடு, அந்த குதிரையிடம் வந்து, “எழுந்து நடநண்பா, இல்லாவிட்டால் அவர்கள்
உன்னை கொன்று விடுவார்கள்” என்று அந்த குதிரையை ஊக்குவித்தது.

மூன்றாம் நாளும் வந்துவிட்டது, மருத்துவரும் வந்து குதிரைக்கு மருந்து
கொடுத்துவிட்டு, அந்த விவசாயிடம்”நாளை குதிரை நடக்கவில்லையெனில், அதனை
கொன்றுவிட வேண்டும். இல்லாவிட்டால், அந்த வைரஸ் பரவி, மற்றவர்களுக்கு
பரவிவிடும்.” என்றுசொல்லிச் சென்றார்.

அந்த மருத்துவர் போனதும், ஆடு குதிரையிடம் வந்து, நண்பா! எப்படியாவது
எழுந்து நடக்க முயற்சி செய். உன்னால் முடியும், எழுந்திரு! எழுந்திரு!
என்று சொல்லியது. அந்த குதிரையும் முயற்சி செய்து எழுந்து நடந்துவிட்டது.
எதிர்பாராதவிதமாக அந்த குதிரையை விவசாயி பார்க்க வரும் போது,
குதிரைஓடியதைப் பார்த்துசந்தோஷமடைந்து, மருத்துவரை அழைத்து அவரிடம்”என்ன
ஒரு ஆச்சரியம். என் குதிரை குணமடைந்துவிட்டது. இதற்கு நிச்சயம்உங்களுக்கு
ஒரு விருந்து வைக்க வேண்டும். சரி, இந்த ஆட்டை வெட்டுவோமா!!!” என்று
சொன்னார்” என்று கதையை சொல்லி முடித்தார்.

பின் அவர்களிடம்”பார்த்தீர்களா! இந்த கதையில் உண்மையில் குதிரை
குணமடைந்ததற்கு அந்த ஆடு தான் காரணம். ஆனால் மருத்துவரின் மருந்தால் தான்
குதிரை குணமடைந்தது என்றுஎண்ணி, கடைசியில் அந்த ஆட்டையே பலி கொடுக்க
நினைக்கிறார்கள். ஆகவே இந்த உலகில் யாரால் நன்மை கிடைத்ததோ, அவர்களை விட,
அந்த நன்மைக்கு அருகில் இருப்பவர்களுக்குத் தான் அதிக மரியாதை கிடைக்கும்.”
என்றுஇறுதியில் சொல்லி விடைபெற்றார்.


http://books.tamilcube.com/tamil/stories/content/…

பழக்கம்
ஒரு மடாலயத்தில் துறவியும் அவரது சிஷ்யர்களும் மாலை நேரம் தியானம் செய்து
கொண்டிருந்தனர். மடத்திலிருந்த ஒரு பூனை சத்தம் போட்டுக்கொண்டே அங்கும்
இங்கும் உலவிக் கொண்டிருந்ததால், தியானத்தில் இருந்த ஒருமைப்பாட்டைக்
கலைத்துக் கொண்டிருந்தது. அதனால் அந்த துறவி ”பூனையைக் கட்டிப்போடுங்கள்”
என்று உத்தரவிட்டார்.

சில ஆண்டுகள் கழித்து அந்த துறவி இறந்து
விட்டார். ஆனாலும் அந்த பூனையைக் கட்டிப் போடும் பழக்கம் தொடர்ந்து
கொண்டிருந்தனர். மேலும் சில வருடங்கள் கடந்தன. அந்த பூனையும் இறந்து
விட்டது. வேறொரு பூனை வரவழைக்கப் பட்டு கட்டி வைக்கப் பட்டது. பல ஆண்டுகள்
கழித்து சீடர்கள் ,” நம் மத வழக்கப்படி பூனையை தியான நேரத்தில் கட்டி வைக்க
வேண்டும்” என நூற்குறிப்புகள் எழுதி வைத்தனர்.

http://books.tamilcube.com/tamil/stories/content/?story=zen-kaatru


காற்று


துறவி ஒருவர் ஆற்றில் மூழ்கி தவம் செய்து கொண்டிருந்தார். ஒரு இளைஞன்
குறுக்கிட்டு “ ஐயா நான் தங்களின் சிஷ்யனாக சேர விரும்புகிறேன்”
என்றான்.ஆற்றிலிருந்து எழுந்தவர், ”ஏன்?” என்றார் துறவி. ”நான் கடவுளை அறிய
விரும்புகிறேன்” என்றான்.

சட்டென்று துறவி அவன் கழுத்தின் பின்புறத்தைப் பிடித்து இழுத்து, அவன்
தலையை ஆற்றினுள் முக்கினார். சிறிது நேரத்தில் மூச்சிறைத்த இளைஞன்,
திமுறிக் கொண்டு வெளியே வரத் துடித்தான். கடைசியாக துறவி அவனைப் பிடித்து
வெளியே இழுத்தார். வெளியில் வந்த இளைஞன் இருமிக் கொண்டு பெரு
மூச்செறிந்தான். துறவி கேட்டார், “நீ நீரினுள் மூழ்கி இருக்கும் போது
உனக்கு என்ன தேவைப் பட்டது?” என்றார்.

”காற்று” என்றான் இளைஞன்.

”நல்லது, வீட்டுக்குச் செல். காற்று போல கடவுள் உனக்கு எப்போது தேவையோ அப்போது திரும்பி வா” என்று சொல்லி விட்டார்.


http://books.tamilcube.com/tamil/stories/content/?story=zen-theneer-koppai


தேனீர்க் கோப்பை


கல்லூரிப் பேராசிரியர் ஒருவர் புகழ் பெற்ற ஜென் துறவி ஒருவரை சந்திக்கச்
சென்றார். பேராசிரியர் ஜென் தத்துவங்களைப் பேசிக் கொண்டிருந்தார், தான்
ஜென் பற்றி மேலும் கற்க விரும்புவதாக்க் கூறினார்.

தேனீர்க் கோப்பையை எடுத்துக் கொண்டு வந்த ஜென் துறவி, கோப்பையின் நுனி வரை தேனீரை ஊற்றினார். கோப்பை நிரம்பி வழிந்தது.

கோபத்துடன் பேராசிரியர் “ கோப்பை நிரம்பி விட்டது. மேலும் ஊற்ற முடியாது.
நிறுத்துங்கள்” என்று கத்தினார். துறவி கூறினார்: “நீங்களும் இந்த கோப்பை
போலத்தான்.

உங்கள் கோப்பையைக் காலி செய்யாவிடின், நான் எவ்வாறு ஜென் பற்றி கற்றுக் கொடுப்பது?”


http://books.tamilcube.com/tamil/stories/content/?story=zen-iyalbu

இயல்பு


இரு துறவிகள் ஆற்றில் தவம் செய்து கொண்டிருந்தனர். அப்போது ஒரு தேள்
ஆற்றில் தத்தளித்துக் கொண்டிருந்ததைக் கவனித்தனர். உடனடியாக ஒரு துறவி அந்த
தேளை எடுத்து ஆற்றங்கரையில் விட்டார். அப்போது அத்தேள் அவரைக்
கடித்துவிட்டது.

சிறிது நேரத்தில் திரும்பவும் அத்தேள் ஆற்றில் விழுந்து விட்டது. மீண்டும்
அத்துறவி அதனை எடுத்து கரையில் விடும் போது அத்தேள் அவரைக் கொட்டிவிட்டது.
இதனைக் கண்ட இன்னொரு துறவி, ”நண்பரே , தேள் கொட்டும் எனத் தெரிந்தும் ஏன்
மீண்டும் மீண்டும் அதனைக் காப்பாற்ற எண்ணுகிறீர்கள்?” என்று கேட்டார்.

துறவி சொன்னார்: “கொட்டுவது தேளின் இயல்பு. காப்பாற்றுவது எனது இயல்பு”


71) Classical Marathi-क्लासिकल माओरी,
http://books.tamilcube.com/tamil/stories/

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71) शास्त्रीय मराठी- क्लासिकल माओरी,

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काहीच
नाही - मोबाइल वाचकांवर ऑनलाइन वाचलेले वाचा - मोबाइलवर वाचा - मोबाइल
स्पर्धेवर वाचा - ऑनलाइन स्पर्धा वाचा - मोबाइलवर वाचा कुठे जायचे? कुठे
जायचे? - ऑनलाइन वाचा कुठे जायचे? - मोबाइल वर वाचा
येथे क्लिक करा येथे
- वाचन ऑनलाइन वाचा - मोबाइल वर वाचा का? का? - ऑनलाइन वाचा - मोबाइलवर
वाचा गुरुची गरज आहे - ऑनलाइन गुरु वाचा - मोबाइल फीड वर वाचा - मोबाइलवर
वाचा - मोबाइलवर वाचा
सवयी वाचा - ऑनलाइन वाचा - मोबाइल वायु वाहिनीवर
वाचा - ऑनलाइन वायु वाचा - मोबाइल टीनी कप टीपेप फाइलवर वाचा - ऑनलाइन टेक
फाईल वाचा - मोबाइल प्रकृतिवर वाचा - ऑनलाइन प्रकृति वाचा - मोबाइलवर वाचा
http://books.tamilcube.com/tamil/stories/content/?story=zen-ethuvume-illai
काहीही नाही
एक
जैन संत पाहण्यासाठी आला. तो त्याला म्हणाला, “आता जगात बुद्ध आहे, त्यात
काहीच नाही जे सर्व काही निर्वात आहे, कोणीही काही देत ​​नाही आणि काहीच
मिळत नाही.” म्हटले आहे.

ताबडतोब संताने त्याला त्याच्याबरोबर असलेल्या एका छडीने मारले.

त्याला राग आला.

त्याने विचारले, “जर काही नसेल तर तुमचा राग इथे आला आहे!”

http://books.tamilcube.com/tamil/stories/content/?story=zen-ilam-pen
टीनेजर
डान्सन आणि इजिप्त बौद्ध पिच आहेत. एक दिवस एक गोंधळलेला रस्त्यावर गेला. पाऊस पडत होता.

जेव्हा
ती एका रॅम्पमध्ये परत आली तेव्हा ती एका रेशीम साडीवर काम करणार्या सुंदर
तरुणीसोबत जंक्शनच्या एका बाजूला उभे होती आणि पुढच्या पृष्ठावर जाण्यात
अक्षम होती.

“येथे ये!” डॅनसनने तिच्या हातात तिला उचलून रस्त्याच्या एका बाजूला तिच्या बाजूला आणले.

त्या
रात्रीपर्यंत, इजिप्त त्याच्याशी बोलल्याशिवाय परत आला. प्रवेश करण्यास
सक्षम नसताना, “आपल्यासारख्या बौद्ध पिच स्त्रियांच्या जवळ जाणे देखील
चुकीचे आहे, विशेषत: लहान आणि सर्वात तरुण स्त्रिया बाजूने जात नाहीत, आपण
तिला का फेकले?” म्हटले आहे.

डान्सन म्हणाले, “मी त्या मुलीला तिथून सोडले आहे,” तू अजूनही का पुढे आहेस? त्याने विचारले.

http://books.tamilcube.com/tamil/stories/content/?story=zen-potti

स्पर्धा
एक
कुस्ती करणारा चहाच्या दुकानात नेहमी चहा घेतो. एकदा चहाचे दुकान आणि
कुस्तीगृहात विवाद झाला. रागावलेल्या लढाऊ खेळाडूंना चहा दुकान कारक म्हणून
ओळखले जाते.

त्यांनी एखाद्याला शर्यतीत कुस्ती करणारा म्हणून संबोधणे आवश्यक आहे. हे एक मोठे लाज मानले जाईल. म्हणून चहा दुकानदार सहमत झाला.

पण आम्ही कसे जिंकणार होतो याची त्याला भीती वाटली. त्याला एक ज्येष्ठ संत सल्ला द्यायला हवा होता.

त्याच्या
कथेबद्दल विचारले असता, त्याने विचारले, “युद्धासाठी किती दिवस आहेत?” “30
दिवस” ​​तो म्हणाला. “तू काय करीत आहेस?” मग त्याने विचारले. “अरे चहा!”
तो म्हणाला. “त्याच गोष्टी करा,” तो म्हणाला.

एक आठवड्यानंतर चहा
स्टोअर कार आली. “मला खूप भीती आहे आणि काय करावे?” म्हटले आहे. तरीही अधिक
व्यस्त आणि अधिक निविदा, “जेन संत म्हणाले.

त्याचा डर त्वरित बदलला आणि त्याने चहा सुकविला.

यास दोन आठवडे लागले. तीच सल्ला.

सामना दिवस जवळ आहे. जेन संत सह चायचे दुकान करुन जेन, “मी काय करावे?” त्याने विचारले.

“आपण त्याला स्पर्धेपूर्वी एक चहा म्हणून कॉल करा,” तो म्हणाला.

कुस्ती एक विशिष्ट दिवशी आला … “चला, प्रथम चहा खा.” “हो,” तो खाली बसला.

त्याची चहा उशीरा झाली आणि त्याने उडी मारली.

चहा पाहिल्याआधी तो वेगाने काय करत आहे!

जर सामान्य चहाच्या बाबतीत बर्याच सुधारणा झाल्या असतील तर त्याला स्पर्धेसाठी तयार केले नसते असा विचार केला नाही.http://books.tamilcube.com/tamil/stories/content/?story=zen-engu-sella

कुठे जायचे?
बुद्धांच्या मुख्य मठात एक मजेदार कार्यक्रम. पूर्णकश्यप सूर्याशी कुठे जायचे ते असे नाही.
पूर्णकश्यिया थेट बुद्धाकडे गेला आणि विचारले, “मी कोठे जाणार?”
बुद्ध
हसले आणि म्हणाले, “तू स्वत: ला निवडू नकोस.” तो म्हणाला की त्याला
भारताच्या एका विशिष्ट भागात जायचे आहे. शिष्याने बुद्धला आश्चर्यचकित
केले, “” ते क्षेत्र? तेथे राहणारे लोक खूप कडक आहेत. जो लहानसा युद्धासाठी
रणांगणात उतरतो तो अशा काही लोकांमध्ये भक्ती किंवा ध्यान भावना नसतो.
तुम्हाला दुष्टांकडे जायचे आहे का? “

बुद्धाने शिष्यांना धैर्यपूर्वक सांगितले, “होय!”
“मला तुम्हाला तीन प्रश्न विचारायचे आहेत. आपण तीन प्रश्नांची योग्यरितीने उत्तरे दिली तर आपण जाऊ शकता. “
“ई …”
“पहिला प्रश्न आहे, आपण तेथे जा आणि नंतर अपमान केल्यास आपण काय कराल?”

“मी खूप आनंदी आहे. कारण त्यांनी मला मारले नाही; आधार नाही.
स्टटरिंग खूप खूप धन्यवाद … ते चांगले आहे. “
“दुसरा प्रश्न. तू मला दंड दिलास तर तू काय करशील? “
“ते खूप चांगले आहेत. म्हणूनच त्यांनी मला गमावले. फक्त थांबणे आणि थांबविणे! मी आनंदी होऊ. “

“तिसरा प्रश्न. आपण स्वत: ला मारल्यास आपण काय कराल? “
“अरे,
मी पुन्हा आनंदी होऊ. एकूणच त्यांनी मला या आयुष्यापासून मुक्तता दिली
आहे. मला आता खूपच आनंद होईल की आता कशाचीही चिंता करण्याची गरज नाही. “

“ठीक
आहे. आपण जिथे जाता तिथेच नाही तर आपण जिथेही जाता तिथे. आता तुला काहीही
मिळणार नाही. आपण आनंदी होण्यासाठी नेहमी तयार आहात. आपण जिथेही जाता तिथे
छान आहे. जा आणि बुद्धकडे जा.

http://books.tamilcube.com/tamil/stories/content/?story=zen-iruthi-karuththu

अंतिम टिप्पणी
मृत्यूच्या
पलंगामध्ये एक वृद्ध सज्जन होता. त्याने आपल्या शिष्यांना सांगितले की “मी
आज संध्याकाळी मरणार आहे”. जेव्हा त्याने हे ऐकले तेव्हा तो आश्रम आणि
बर्याच मित्रांकडे आला.

अचानक एक वरिष्ठ शिष्य बाजारात गेला. “अरे … तू काय बोलतोस … जेव्हा गुरु मृतप्राय पडतो, तेव्हा उशीर करण्याची काय गरज आहे?”

ज्येष्ठ शिष्याने सांगितले, “हे आनंद आहे तर गुरु एक उपन्यास आहे. मी ते खरेदी करणार आहे! “

प्रत्येकजण काळजीत होता. गुरूंनी डोळे उघडले आणि कुणाला तरी शोधून काढले.

जेव्हा ज्येष्ठ शिष्य आले तेव्हा त्यांनी विचारले, “तू इथे आला आहेस का? कादंबरी कोठे आहे?”

जेव्हा त्याने कादंबरी आपल्या हातात दिली तेव्हा त्याने तो अस्वस्थपणे घेतला.

एका शिष्याने पुजारीला सांगितले, “गुरुदेव, तुम्ही तुमच्या हातात नाही.

गुरू हसले, “माझे हात कधीच थरथरले नाहीत. कारण मला कशाचीही भीती नव्हती! ‘’ मग तो खायला लागला आणि उपन्यास खात असे.

दुसर्या
शिष्याने पुजारीला निरोप दिला आणि म्हणाला, ‘सर, तू लवकरच ही जग सोडणार
आहेस. आपल्याला शेवटची कल्पना काय आहे जी आपल्याला लक्षात ठेवणे आवश्यक
आहे? “

गुरू हसले आणि म्हणाले, “या कादंबरीचा किती छान स्वाद आहे?”

पल मध्ये रहा. क्षण निघून गेला आहे आणि चालू होण्याचा क्षण आमच्यासाठी नाही. आज केवळ वास्तविक आहे!

http://books.tamilcube.com/tamil/stories/content/?story=zen-en
का?
मुख्य
गुरु आसारामच्या सायकलीच्या पाच शिष्यांना बाजाराकडे परत पाहत होते.
जेव्हा ते आश्रमला पोहोचले तेव्हा त्यांनी एकमेकांना बोलावले.

“तू आपला बाइक चालवित आहेस का? “त्याने विचारले. “हे माझे काम सोपे करते, सर,” प्रथम व्यक्तीने उत्तर दिले.

तो म्हणाला, “तू खूप छान आहेस आणि तू माझ्यासारख्या जुन्या काळात सरळ चालशील,” गुरु म्हणाले.

दुसरा शिष्य “जेव्हा मी सायकल चालवितो तेव्हा मी सहज आणि सरतेने नैसर्गिक सौंदर्याचा आनंद घेण्यास सक्षम आहे.”

आपण त्याला जवळून बोलता आणि म्हणता, ‘तुझे डोळे उघडले आहेत आणि आपण जगावर प्रेम केले आहे.’

तिसरा शिष्य “सर, मी प्रवास करताना मंत्रांना प्रार्थना करू शकतो”

गुरूने दोन्ही डोळ्यांसमोर डोकावून म्हटले, “अदयाप्पा तुझी आश्चर्यकारक गोष्ट आहे.”

चौथा शिष्य, “मी बाइकवर चालत आहे आणि मी छान होणार आहे.”

त्याला संतोषाने समजावून सांगा आणि म्हणा, “तुम्ही ज्ञानाच्या मार्गावर प्रवास करता का?”

पाचवी सीटन बर्याच शांततेनंतर, “मी माझा सायकल सायकल घेण्यास सायकल घेईन! “तो म्हणाला.

गुरू आपल्या पायांवर पडले आणि म्हणाले, “सर, मला क्षमा कर, तू माझा शिष्य होऊ शकत नाहीस, मी तुझा शिष्य आहे.”http://books.tamilcube.com/tamil/stories/content/?story=zen-en
का?
मुख्य
गुरु आसारामच्या सायकलीच्या पाच शिष्यांना बाजाराकडे परत पाहत होते.
जेव्हा ते आश्रमला पोहोचले तेव्हा त्यांनी एकमेकांना बोलावले.

“तू आपला बाइक चालवित आहेस का? “त्याने विचारले. “हे माझे काम सोपे करते, सर,” प्रथम व्यक्तीने उत्तर दिले.

तो म्हणाला, “तू खूप छान आहेस आणि तू माझ्यासारख्या जुन्या काळात सरळ चालशील,” गुरु म्हणाले.

दुसरा शिष्य “जेव्हा मी सायकल चालवितो तेव्हा मी सहज आणि सरतेने नैसर्गिक सौंदर्याचा आनंद घेण्यास सक्षम आहे.”

आपण त्याला जवळून बोलता आणि म्हणता, ‘तुझे डोळे उघडले आहेत आणि आपण जगावर प्रेम केले आहे.’

तिसरा शिष्य “सर, मी प्रवास करताना मंत्रांना प्रार्थना करू शकतो”

गुरूने दोन्ही डोळ्यांसमोर डोकावून म्हटले, “अदयाप्पा तुझी आश्चर्यकारक गोष्ट आहे.”

चौथा शिष्य, “मी बाइकवर चालत आहे आणि मी छान होणार आहे.”

त्याला संतोषाने समजावून सांगा आणि म्हणा, “तुम्ही ज्ञानाच्या मार्गावर प्रवास करता का?”

पाचवी सीटन बर्याच शांततेनंतर, “मी माझा सायकल सायकल घेण्यास सायकल घेईन! “तो म्हणाला.

गुरू आपल्या पायांवर पडले आणि म्हणाले, “सर, मला क्षमा कर, तू माझा शिष्य होऊ शकत नाहीस, मी तुझा शिष्य आहे.”

http://books.tamilcube.com/tamil/stories/content/?story=zen-kuruvin-thevai
गुरु आवश्यक आहे
झें संतसाठी बरेच शिष्य होते.

चोरी करताना एक शिष्य पकडला गेला. इतर शिष्यांनी त्याला लगेच सोडण्याची विनंती केली. संताने लक्ष दिले नाही.

पुन्हा एकदा तो चोरीला पकडला गेला. मग संताने हे लक्षात घेतले नाही.

आणि
ताबडतोब इतर सर्व शिष्यांनी एक याचिका लिहून काढली आणि प्रिंटर पाठवून
पाठवले आणि सर्वांनीच प्रत्येकास स्वाक्षरी केली आणि लिहिले.

संत हे प्रेमाने वाचतात,

“आपण
जिथे जाल तेथे जाऊ शकता, परंतु हा शिष्य काय चूक करेल आणि काय चुकीचे आहे
आणि चुकांपासून योग्यरित्या कसे शिकावे ते मला सांगेल.”

मग शिष्य चे डोळे पासून अश्रू आले आणि नंतर तो चोरीला नाही.

http://books.tamilcube.com/tamil/stories/content/?story=zen-virunthu
पासून
मठात
जैन संत राहत असे. तो खूप हुशार आहे. तो कधी क्रोधित होणार नाही. त्याचे
काही शिष्य त्याला शिकविण्यास आले. त्याचे शिष्य त्याबद्दल फारच आवडतात.

एक
दिवस संत आपल्या शिष्यांशी बोलत होता. तो त्याला म्हणाला, “गुरुजी, तुझे
मनपसंत कथा काय आहे?” Severin. तो म्हणाला “तो एक घोडा” असेल. तो घोडा आहे
आणि ही कोणत्या प्रकारची कथा आहे, आम्ही त्यासाठी प्रार्थना करतो. गुरूच्या
विनंतीवरून गुरुाने ती गोष्ट सांगण्यास सुरवात केली.

म्हणजेच, “एक
शेतकरी, घोडा, मेंढी कॉल शेतकरी घोडा पदार्थ टाळण्याची म्हणून बदलता होते.
अश्व सर्वोत्तम मित्र rocking. एक दिवस घोडा व्हायरस दु: ख. डॉक्टर आले.
डॉक्टर आणि घोड्याच्या nilaiyaiparttu, मी ते तीन दिवसांत येऊन देणे आहे.
औषध अन्न खाल्ले kutiraieluntu होते ठीक आहे, नाही त्याने मला सांगितले की
त्याला मारणे आवश्यक आहे आणि त्याने ते औषध दिले.

संभाषण मेंढरांनी
संबोधित केले होते. दुसऱ्या दिवशी डॉक्टर आले आणि ते औषध दिले. मग बकरी
घोडाकडे आला आणि घोडाला “उठ आणि चालणे” प्रोत्साहित केले, अन्यथा ते तुला
ठार मारतील.

हे डॉक्टर आले आणि घोडा औषध दिले तिसऱ्या दिवशी आहे,
शेतकरी म्हणाला, “उद्या natakkavillaiyen घोडा येथे कापा करणे आवश्यक आहे.
अन्यथा, व्हायरस प्रसार, इतर पसरला.” ते गेले.

जेव्हा तो डॉक्टर
जाईल तेव्हा मेंढ्या घोडा आणि मित्राकडे जातील! कसा तरी उठण्याचा प्रयत्न
करा. आपण जागे होऊ शकता! जागे व्हा! ते आहे त्या घोडाने उठण्याचा प्रयत्न
केला. “कथा सांगितले.

“मत आपण पाहू! ही कथा खरोखर एक घोडा
kunamataintatarku मेंढी च्या फायद्यासाठी. पण डॉक्टर, औषध घोडा enruenni
झाले आहुती आहे, आणि गेल्या शेळी आहे. त्यामुळे फायदा जगात प्राप्त कोण,
आपल्याला प्राप्त अधिक आदर त्या बंद लाभ त्यांना जाऊ दे.” त्यांना मग सांगा
ती शेवटची वेळ होती.http: //books.tamilcube.com/tamil/stories/content / …

खाण्याच्या
एका
मठात संत आणि त्याचे शिष्य संध्याकाळी ध्यानधारणा करीत होते. गोंधळलेल्या
मांजरीने आजूबाजूला उभी राहिली आणि ध्यानधारणा करण्याचा विसर्जन झाला.
म्हणून त्याने आदेश दिला की भिक्षुक “मांजर बांध”.

काही वर्षांनंतर,
भिक्षुक मृत्यू झाला. परंतु मांजरीची सवय चालू ठेवण्याची सवय कायम राहिली
आहे. आणखी काही वर्षे पास झाली. ती मांजर मृत आहे. दुसरी मांजरी बांधली आणि
बांधली गेली. बर्याच वर्षांनंतर, शिष्यांनी लिहिले, “आमच्या औपचारिक
रीतीने ध्यानधारणा करताना मांजरींना बंधन दिले पाहिजे.”
http://books.tamilcube.com/tamil/stories/content/?story=zen-kaatru

एअर
नदीत
एक साधू बुडत होता आणि तपस्या करत होता. एका तरुणाने हस्तक्षेप केला आणि
म्हणाला, “सर, मला तुम्हाला शिष्य म्हणून सामील व्हायचे आहे.” जो माणूस
वरुन वर आला होता तो म्हणाला, “का?” “मला देवाबद्दल जाणून घ्यायचे आहे.”

अचानक,
संतने त्याच्या मानेचा माग काढला आणि त्याचे डोके नदीत बुडविले. थोड्याच
वेळात एक तरुण माणूस मुक्का मारत होता. शेवटच्या साधकाला त्याने पकडले आणि
त्याला बाहेर काढले. तरुण माणूस बुशमधून बाहेर आला आणि श्वास घेतला.
भिक्षुकाने विचारले, “तू पाण्यामध्ये बुडलास तेव्हा तुला काय हवे?”

“वारा” एक तरुण माणूस आहे.

“ठीक आहे, घरी जा. जेव्हा तुला हवे असेल तर देव तुला हवे असेल तर परत ये. “

http://books.tamilcube.com/tamil/stories/content/?story=zen-theneer-koppai

चहा फाइल
महाविद्यालयाचे
प्राध्यापक एक सुप्रसिद्ध जेन संत भेटले. प्राध्यापक जेन तत्वज्ञानाबद्दल
बोलत होते आणि त्यांना झेनबद्दल अधिक जाणून घ्यायचे होते.

जेन संत, ज्याने चहा कप घेतला, कपच्या किनाऱ्यापर्यंत मधमाशी ओतला. फाइल भरली आहे.

रागावलेला प्राध्यापक “कप भरला आहे. अधिक ओतणे शक्य नाही. थांबवा ” संत म्हणाले: “तू हा प्याला आहेस.

आपण आपला कप रिक्त न केल्यास, मी जेन कसे शिकवू शकतो? “

http://books.tamilcube.com/tamil/stories/content/?story=zen-iyalbu
सामान्य
दोन
संत नदीवर तपस्या करीत होते. मग त्यांनी नदीत एक विंचू पाहिला. लगेच एका
संताने विंचवास घेतला आणि नदी सोडली. त्यावेळी अथल्या त्याला मारहाण करीत
असे.

थोड्याच वेळात, एटली नदीत पडले. त्या वेळी चाची किनाऱ्यावर
असताना त्याने त्याला उचलले. दुसरा संत म्हणाला, “मित्रांनो, आपल्याला कसे
कळवावे आणि आपण ते पुन्हा जतन का करू इच्छिता हे माहित आहे?”

संत म्हणाले: “स्टिंग ही मधुमेहाची प्रकृति आहे. माझे स्वभाव वाचवा “

in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa (Hela Language),
05) Classical Pali,
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,

07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans

09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical  Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical  Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,

21) Classical Chichewa-Chikale cha Chichewa,

22) Classical Chinese (Simplified)-古典中文(简体),

23) Classical Chinese (Traditional)-古典中文(繁體),

24) Classical Corsican-Corsa Corsicana,

25) Classical  Croatian-Klasična hrvatska,

26) Classical  Czech-Klasická čeština,
27) Classical  Danish-Klassisk dansk,Klassisk dansk,

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

31) Classical Estonian- klassikaline eesti keel,

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

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,

36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,

38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,

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

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

46) Classical Hungarian-Klasszikus magyar,

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

49) Classical Indonesian-Bahasa Indonesia Klasik,

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

56) Classical Khmer- ខ្មែរបុរាណ,
57) Classical Korean-고전 한국어,

58) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),

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

62) Classical Latvian-Klasiskā latviešu valoda,

63) Classical Lithuanian-Klasikinė lietuvių kalba,

64) Classical Luxembourgish-Klassesch Lëtzebuergesch,

65) Classical Macedonian-Класичен македонски,
66) Classical Malagasy,
67) Classical Malay-Melayu Klasik,

68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

69) Classical Maltese-Klassiku Malti,
70) Classical Maori-Maori Maori,
71) Classical Marathi-क्लासिकल माओरी,

72) Classical Mongolian-Сонгодог Монгол,

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

74) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
75) Classical Norwegian-Klassisk norsk,

76) Classical Pashto- ټولګی پښتو

77) Classical Persian-کلاسیک فارسی
78) Classical Polish-Język klasyczny polski,

79) Classical Portuguese-Português Clássico,
80) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
81) Classical Romanian-Clasic românesc,
82) Classical Russian-Классический русский,
83) Classical Samoan-Samoan Samoa,
84) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
85) Classical Serbian-Класични српски,
86) Classical Sesotho-Seserbia ea boholo-holo,
87) Classical Shona-Shona Shona,
88) Classical Sindhi,
89) Classical Sinhala-සම්භාව්ය සිංහල,

90) Classical Slovak-Klasický slovenský,
91) Classical Slovenian-Klasična slovenska,
92) Classical Somali-Soomaali qowmiyadeed,
93) Classical Spanish-Español clásico,
94) Classical Sundanese-Sunda Klasik,
95) Classical Swahili,
96) Classical Swedish-Klassisk svensk,
97) Classical Tajik-тоҷикӣ классикӣ,

98) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
99) Classical Telugu- క్లాసికల్ తెలుగు,
100) Classical Thai-ภาษาไทยคลาสสิก,
101) Classical Turkish-Klasik Türk,
102) Classical Ukrainian-Класичний український,
103) Classical Urdu- کلاسیکی اردو
104) Classical Uzbek-Klassik o’zbek,
105) Classical Vietnamese-Tiếng Việt cổ điển,

106) Classical Welsh-Cymraeg Clasurol,
107) Classical Xhosa-IsiXhosa zesiXhosa,
108) Classical Yiddish- קלאסישע ייִדיש
109) Classical Yoruba-Yoruba Yoruba,
110) Classical Zulu-I-Classical Zulu
ESSENCE OF TIPITAKA



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LESSONS

https://www.youtube.com/watch?v=PPydLZ0cavc
for
 Maha-parinibbana Sutta — Last Days of the Buddha

The Great Discourse on the Total Unbinding

This
wide-ranging sutta, the longest one in the Pali canon, describes the
events leading up to, during, and immediately following the death and
final release (parinibbana) of the Buddha. This colorful narrative
contains a wealth of Dhamma teachings, including the Buddha’s final
instructions that defined how Buddhism would be lived and practiced long
after the Buddha’s death — even to this day. But this sutta also
depicts, in simple language, the poignant human drama that unfolds among
the Buddha’s many devoted followers around the time of the death of
their beloved teacher.

https://www.youtube.com/watch?v=bDkKT54WbJ4
for
Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ

http://www.buddha-vacana.org/sutta/digha.html
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Struggle hard to see that all fraud EVMs are replaced by paper ballots by

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lying, walking, jogging, cycling, swimming, martial arts etc., for
health mind in a healthy body.

 




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LESSON 2949 Mon 1 Apr 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level Voice of All Awakened Aboriginal Societies (VoAAAS) in 65) Classical Macedonian-Класичен македонски,66) Classical Malagasy,67) Classical Malay-Melayu Klasik,68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,69) Classical
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 3:50 am
LESSON 2949 Mon 1 Apr  2019

Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness

Tipitaka
is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness
and peace on the path of Eternal Bliss as Final Goal

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

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

from

Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca


Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās

 through 

up a levelhttp://sarvajan.ambedkar.orgup a level


Voice of All Awakened Aboriginal Societies (VoAAAS)

in 65) Classical Macedonian-Класичен македонски,66) Classical Malagasy,67) Classical Malay-Melayu Klasik,68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,69) Classical Maltese-Klassiku Malti,70) Classical Maori-Maori Maori,

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[11:10 AM, 4/1/2019] Jagadeesan Chandrashekar: “I am very fond of teaching profession. I am also very fond of students.
I have dealt with them. I have lectured them in my life. I am very glad
to talk to the students. A great lot of the future of this country must
necessarily depend on the students of this country. Students are an
intelligent part of the community and they can shape the public
opinion.”
- Babasaheb Ambedkar

These views are the views of a man, who has
been no tool of power, no flatterer of greatness. They come from one,
almost the whole of whose public exertion has been one continuous
struggle for liberty for the poor and for the oppressed and whose only
reward has been a continuous shower of calumny and abuse from national
journals and national leaders, for no other reason except that I refuse
to join with them in performing the miracle—I will not say trick—of
liberating the oppressed with the gold of the tyrant and raising the
poor with the cash of the rich.
—Dr. Babasaheb Ambedkar in Annihilation of Caste
[11:29 AM, 4/1/2019] Jagadeesan Chandrashekar: BSP
chief Mayawati will be the first All Awakened Aboriginal Societies’ prime minister in 2019. The clamour is growing by the day.
The BSP held its national executive meet in the last week of May when
its representatives from 18 states gathered in Lucknow. The national
executive passed resolutions announcing Mayawati as the prime
ministerial candidate for 2019 elections and agreeing to pre-poll
alliances. The BSP last had a pre-poll alliance with any party in 1996.
The BSP declaring Mayawati as the prime ministerial candidate does not
come as a surprise. The party had done so even during 2014 Lok Sabha
polls. However, Mayawati could not win a single seat for her party in
the face of a sweeping Modi wave by tampering the fraud EVMs to gobble
the Master Key. The BSP still does not have a seat in the Lok Sabha.
But, recent political alliances seem to have bolstered her political
ambition.
Alliances and growing support for Mayawati    -    HD Kumaraswamy declared his support to
Mayawati as the prime ministerial candidate for 2019 against Murderer of
democratic institutions and Master of diluting institutions  (Modi).
This was followed by another declaration of support by Abhay Chautala of
the Indian National Lok Dal (INLD), with which the BSP has stitched an
alliance in Haryana. Abhay Chautala last week extended support to
Mayawati’s prime ministerial candidature for 2019.
Samajwadi Party president Akhilesh Yadav, too, said earlier this week
that he was ready to compromise on the number of seats in Uttar Pradesh
to have an alliance with Mayawati’s BSP in place to challenge the BJP.
Akhilesh Yadav and Mayawati have shown in Uttar Pradesh in bypolls to
Lok Sabha and Vidhan Sabha that their alliance could comfortably defeat
the BJP in the state.  Why this clamour for Mayawati as first Sarvajan Samaj PM in 2019

She will BE A BETTER PM.     We need to become ruling class if we want to form a casteless society –
Saheb Kanshi Ram

By Bahujan Sanghatak , New Delhi, Dt. 16 November, 1998
Malaysia (10-11 October , 98 ) : Addressing the First International
Dalit Conference at Kuala Lumpur as a Chief Guest in the inaugural
session, Manyawar Kanshiramji said,- “ My heartiest congratulations to
you all for organizing this international conference which is a big step
towards our supreme goal of forming a casteless society in India”.

1) I will not merely sit quite in anticipation that some day or the
other caste will be annihilated automatically ; but as long as the
“caste” is alive , I will continue to use it in the interest of my
society.

2) What is more important ? To become MLA/MP or to run the movement
of Babasaheb? According to me it was more important to run the movement
of Babasaheb than to become MLA/MP. Therefore I chose to run the
movement. For a moment a thought came to my mind that to run the
movement effectively we should make our people MLAs/MPs. But the
important question was which is the party that will give us MLAs/MPs who
will also run the movement of Babasahab. After a lot of thought I
reached to a conclusion that such MLAs/MPs can be elected only through
our own party.

3) I have learned a lot from the people from Maharashtra. I have
learned my half lesson for running the Ambedkarite movement from Dr
Babasaheb Ambedkar. The other half lesson I have learnt from the Mahars
of Maharashtra. I have learnt from Babasahab how to run the movement.
And from Mahars of Maharashtra I have learned how not to run the
movement. To successfully run any movement it is not only sufficient to
know how to run the movement but also it is necessary to know how not to
run the movement. If you do not know how not to run the movement then
you will never be able to know how to run it.

4) I do not like to talk much even though I have to talk very
frequently. I do not like to tell about my work in words but I want my
work and the results emanating from that work to speak for themselves. I
want to tell all those fellow activists in the movement who do not
agree to my work – “ I may be wrong, but why don’t you analyze the
results that I have achieved, what you have to say about those results
?”.

5) Our intellectuals often think that the solution to all our
problems is in Marxism, Socialism and Communism. I strongly believe that
in the country where Manuvad is present no other ism can become
successful. The reason being no other ism is ready to accept the reality
of the caste.

6) Who is capable of giving reservations ? Only the ruling class of
people can give reservations to others. Even to make your own society
capable of reaping the benefits and to protect your interests , you have
to become a ruling class. Therefore we have to prepare ourselves in the
direction of becoming a ruling class in India. We have to become the
rulers ……. It is the solution on most of our problems.

Annihilation of Caste

Kanshiramji said – In 1936 Dr Babasaheb Ambedkar was invited by the “Jat
Pat Todak Mandal, Lahore” to present his essay on the subject of caste.
But the organizers of the conference did not allow Babasaheb to present
the essay. Later on Babasaheb published the essay in a form of book
titled as “Annihilation of Caste”. When I first read this book in
1962-63, I felt that annihilation of caste is certainly possible. But
later on when I started thinking deeply and began to study the subject
of castes, caste system and behavioural patterns associated with the
caste system, my understanding of caste began to change. My study of
Caste is not merely based on reading books but it has emanated from my
real life experience with the castes. There are millions of people who
leave their villages and migrate to metro cities like Mumbai, Delhi,
Kolkata and other big cities. These people do not bring anything else
with them; the only thing they bring with them is their caste. They
leave behind in their villages their small huts, small plot of land,
etc. But they can not leave behind their caste in the village, the caste
invariably accompanies them to the cities where they begin to stay in
dirty shanties along the side of railway tracks and nallahs. If the
caste is so dear to the people then how can we annihilate the caste ?
Therefore I have stopped thinking in the direction of annihilation of
caste.

You have organized this convention as a precursor to march ahead in the
direction of forming a casteless society. Even my aim is to form a
casteless society. But caste is not something that can be annihilated
just by your noble thoughts about annihilation of caste . Annihilation
of caste is almost impossible. Then what should we do to form a
casteless society ?

There is a specific purpose behind formation of castes.

The castes were not born without any purpose. There is a specific
purpose and selfish interests hidden behind the formation of castes. As
long as this specific purpose and the selfish interests exist , the
caste can not be annihilated. You will never find Bramhins and other
Savarna caste people organizing such conventions for “reformation of
casteless society”. This is because the castes were formed by these same
people with an ill intention to secure their self interests. Formation
of castes has brought benefits to minuscule few savarna castes but on
other hand the generations after generations of the 85 % Bahujan Samaj
have been at the receiving end of this oppressive caste system. The
Bahujan Samaj has been subjugated to the beastly oppression and inhuman
humiliations. If the caste system has been beneficial to the Savarna
Caste people then why would they vouch for it’s annihilation ? The
debates, convention and conferences of these kind can be organized only
by we people who have been victims of the oppressive caste system. The
beneficiaries of the caste system would never be interested in the
annihilation of caste. On the contrary they would work towards
strengthening the caste system so that they continue to reap the
benefits arising from caste system for the ages to come.

The audience sitting in this conference hall may not have been direct
victims of the caste system but we have certainly been born among the
people or society that has been victim of the caste system and therefore
we all need to necessarily think towards formation of casteless
society. But when we talk of annihilation of caste then first of all we
need to accept the existence of caste system. We can never annihilate
the caste by ignoring it’s presence or by undermining it’s relevance in
the contemporary India.

It may be true that lot of us still nurture a feeling of formation of a
casteless society but simultaneously it is also true that the urge for
forming a casteless society is dwindling by passage of time. So what do
we do till the time the caste is not annihilated completely ? I believe
that until the time we are not able to form a casteless society, we need
to use caste to annihilate caste. If Bramhins can use caste for the
benefit of their society then why can not we use it for the benefit of
our society ?

Caste – Two edged sword

Caste is like a sword with two edges which can attack from both sides.
If you use it from one side it cuts enemy from that side; if you use it
from other side it cuts from the other side. Therefore I have began to
use this two edged sword of caste system in such a way that it benefits
the people of Bahujan Samaj and it takes away the benefits that the
savarna castes have been reaping from caste system. Dr Babasaheb
Ambedkar has given the political and social rights to the Scheduled
castes and Scheduled tribes based on the castes. He has used the very
basis of caste to secure the political rights of separate electorate
from the Britishers. But he had to forgo those hard earned rights on the
adamant insistence of Mohandas Gandhi who used his cheap tactics of
fast unto death to blackmail Babasahab.

Separate Electorate

Many people ask me as to why I do not start an agitation for separate
electorate just like what Dr Babasaheb Ambedkar did. So far I have never
wasted even single minute on the issue of separate electorate. If the
right to separate electorate could not be obtained during the time when
Britishers were in rule in India then how can I secure those rights when
the Manuwadis are the rulers of India. Today this is totally
impossible.

Specialist on Caste

Dr Babasaheb Ambedkar taught the SC/STs how to make use of the weapon of
caste. Therefore he was able to secure many constitutional rights for
our people from the Britishers. But after the departure of Britishers
there are just three people who succeeded in using the weapon of caste.
The first person was Jawaharlal Nehru, second was Indira Gandhi and
third person is Kanshiram.

Nehru applied the weapon of caste like a skilled warrior and succeeded
in it. Nehru was an expert in the art of using castes for maintaining
the Manuvadi dominance and Bramhnical hegemony. After him Indira Gandhi
became expert in exploiting the weapon of caste so that the Bramhnical
Social Order is continuously benefited. But today if you ask any
Congressman in Delhi whether he receives any benefits from the caste, he
will answer in negative. He will say that he does not know how to get
benefited from the caste and that only Kanshiram knows how to make use
of caste for the benefits of his people ( Laughter ).

If you can stop Bramhins from using caste for their own selfish
interests then he will think twice before he uses the sword of caste
against us. I have learned how to make use of this two wedged sword of
caste in the interest of my society. Castes which today to us seem to be
a problem, can become ,if used tactically, a solution to our problems.
The thing which is today our problem can become an opportunity for us
provided we learn to make appropriate use of it for our own benefits.

Indian Refugees

We must always be ready to learn a lesson from history. We have to
accelerate our work of taking ahead the Ambedkarite movement. In 1932 Dr
Babasaheb Ambedkar asked for separate electorate for Dalit/Adivasis.
But in 1942 he raised a demand for separate settlements because he
wanted that the Dalits should not be dependent on the hindus in any way.
They should live their lives with full independence. But what is the
real picture in India today ? Today there is 45 lakh hectare tilled
agricultural land. Our people toil in the fields and produce crops. But
in the field they toil they do not have any property rights. They become
victims of exploitation and injustice of Manuvadi landlords. To escape
from the exploitation and oppression of the land lords our people leave
villages and migrate to big cities in search of respectable life. In the
process they end up living in the dirty shanties , under the bridges ,
along side of railway tracks ,on bank of nallahs and at many other dirty
places where they are forced to live a life which is worse than that of
animals. Such Distress Migration has resulted into nearly 10 Cr people
leaving behind their villages, their tiny plots of land , their small
huts and their meager belongings , to leave in cities. Ten years ago the
number of people who stayed in cities was 5 Crores. Today this number
has risen to 16 Cr. 10 Cr people in big cities stay in dirty slums, on
roads and at other filthy places. I call these people “Indian Refugees”.
Who will address the problems faced by these people ? The Rural
development Ministry and Urban development Ministry of Government of
India should be addressing the multitude of problems faced by the Indian
refugees. Barring these 10 Cr Indian refugees, the Government of India
makes some plan or the other for the development of the other people.
But no one looks into the problems faced by these Indian refugees. No
budgetary provisions are made in our annual budget for these 10 Cr
people. There is no separate department or ministry for such a large
number of people. The Indian government has formed separate department
and ministry for the Pakistani refugees who came to India in 1947 , the
refugees from Kashmir and refugees from other places. Government of
India spends Crores of rupees on the welfare of such foreign refugees ;
but no government ever has paid attention to the problems of these 10 Cr
Indian refugees.

Since these 10 Cr Indian refugees have left behind their
villages, land and other belongings , bringing only their castes to the
cities, my work has become very easy. These 10 Cr refugees are
considered as a big problem by the Manuvadi rulers. But for us these
Indian refugees are a big strength, they are the vehicles of our
empowerment. The very “caste”on the basis of which Crores of such people
have been living a degraded , humiliated lives and thrown in the
gallows of backwardness, we will use the same “caste” to free these
crores of people from the injustice and exploitation meted out to them.
After the forthcoming state assembly elections in Delhi, Rajasthan and
Madhya Pradesh, we will carry out a “ Indian refugees’ agitation”. I
will not merely sit quite in anticipation that some day or the other
caste will be annihilated automatically ; but as long as the “caste” is
alive , I will continue to use it in the interest of my society.

Let me now tell you about my experience of using the caste in the
interest of our society. Today by organizing the people who have been
the victims of the draconian caste system( Bahujan Samaj), I am training
these people to make use of caste for the betterment of our society. I
am inspiring them to carry forward the mission of Dr Babasaheb Ambedkar.
I am preparing and enabling my society which comprises of the victims
of the “caste” to make use of this double edged sword of “caste” in
their own interests. Today every Manuvadi party and their leaders are
afraid of my use of “caste”. All these Manuvadi parties are trying to
stop this “ Kanshiram magic”. First Rajiv Gandhi tried then V.P. Singh ,
Narsimharao, etc tried to stop me. Today the similar efforts are being
made by the BJP. But all these people are playing their own games and I
am playing my own ( claps).

Bahujan Samaj Party has to get recognition throughout India.

The Manuvadis beneficiaries of the ‘caste’ have formed ‘caste’ so that
they can perpetually rule over Bahujan Samaj. They have been protectors
and saviours of ‘caste system’ to ensure their perpetual monopolistic
rule over Bahujan Samaj. The creation of any system is more difficult
than it’s retention. Once you build a system , keeping the system up and
running is not very difficult task.

If you want to annihilate ‘caste’ then you have to prevent the Manuvadis
from reaping the benefits of ‘caste’. As long as the Manuvadi
beneficiaries of ‘caste’ are left scot-free to use the ‘caste’ to their
own benefits , the Bahujan victims of ‘caste’ will continue to suffer
from ‘caste’. Therefore you will have to learn to use ‘caste’ in the
interest of the Bahujan Samaj and you will have to prevent the Manuvadis
from reaping the benefits of ‘caste’. You should not ignore the
presence of the ‘caste’ in the Indian society; whereas you should accept
the existence of ‘caste’ as a naked truth. BSP has emerged has 4th
largest national party in India by successfully making use of ‘caste’.
In India there are about 70 recognized political parties. We are ahead
of 66 of these political parties. Today only Congress, BJP and CPI(M)
are ahead of us. When we formed BSP in the year 1984 , the other parties
used to say that BSP would remain as a regional party within UP. But
today BSP has secured recognition not only in UP but also in MP, Punjab,
Jammu and Kashmir and Haryana. Seeing this success of BSP all the
savarna hindu castes ( Manuvadi samaj) has become very sad. And even I
am also not happy. They are sad because BSP is speedily gaining strong
ground in other states; whereas I am sad because BSP has not been able
to become a recognized party in all the states of India. I want BSP to
become recognized party in all the states, and even in Maharashtra.

Why is Bahujan Samaj dependent in independent India ?

In the year 1997 , the manuvadi ruling class in India decided to
celebrate the golden jubilee of India’s independence. There may be many
reasons for them to celebrate ; but the 85 % Bahujan Samaj which
continues to remain dependent on others even after 50 years of
independence, has no reason to celebrate. Even today our people in the
villages do not possess their own land, they work as farm labours in the
land of manuvadi landlords. 10 Cr people have migrated to cities
because in the villages they were dependent on others. When we
established Bahujan Samaj Party, the Dalits, backwards were dependent on
manuvadi parties for tickets. They used to run behind these parties for
getting tickets. The political parties, if not anything else are the
tickets printing machines. We thought as to why we should not possess
one such machine and therefore we established Bahujan Samaj Party on
14th April, 1984.

Not just a platform ticket

In March 1985 we distributed 237 tickets for the Uttar Pradesh assembly
polls. That time I told all our candidates that our tickets are merely
platform tickets and that you will not be able to reach Lucknow with
help of these tickets. That time there wasn’t any quarrel for getting
our ticket. But today our tickets are in great demand. Today in UP every
BSP candidate secures more than 1 lac of votes. Today our tickets are
no more just the platform tickets but one can reach not just Lucknow but
also Delhi with the help of our tickets. Today why are our tickets in
so much demand ?

Congress made BSP popular.

On basis of 1984 Loksabha elections in Uttar Pradesh, Congress had won
410 assembly seats out of 425. But in the 1985 assembly elections they
won just 265 seats. Congress had to lose 145 seats because of the
presence of BSP. Congress got frustrated because of these losses and
they carried out a campaign calling BSP a “party of Chamars”. This
campaign indeed helped BSP to consolidate our ground in UP. Our party
became very popular among the Chamar community of Uttar Pradesh. In 1985
election we secured merely 2 % votes. Our vote percentage went on
rising in every subsequent elections. In 1989 it went on to 9%, in 1991 –
11%, in 1993 – 20. 6 %. In 1996 Loksabha elections we got 29% votes. We
achieved this success not by ignoring the ‘caste’ but by accepting the
existence of ‘caste’ and by utilizing it in our interests. Today
Congress is unable to get benefited by making use of ‘caste’ whereas we
have increased our strength manifold by appropriately using the caste
reality; we will continue to strengthen ourselves in future to come.

Lesson from Maharashtra

Today here many people from Maharashtra are present. I have learned a
lot from the people from Maharashtra. I have learned a half lesson for
running the Ambedkari movement from Dr Babasaheb Ambedkar. The other
half lesson I have learnt from the Mahars of Maharashtra. I have learnt
from Babasahab how to run the movement. And from Mahars of Maharashtra I
have learned how not to run the movement. To successfully run any
movement it is not only sufficient to know how to run the movement but
also it is necessary to know how not to run the movement. If you do not
know how not to run the movement then you will never be able to know how
to run it.

Mahars have not been able to appropriately use the double edged
sword of caste. They say that now they have become Buddhists and they
are no more Mahars. But simultaneously they kept on fighting for the
benefits of reservations in capacity of being Mahars. They began to
demand reservations for the people who have become Buddhists. . Mahars
carried the ‘caste’- a bad breath of Hinduism to Buddhism. ‘Caste’ is
that bad breath of Hinduism which has polluted the whole world.

100 years of Reservations

On 26th July 1902, the Maharaja of Kolhapur- Chatrapati Shahuji Maharaj
implemented reservations in jobs in his kingdom for the Dalits and
backwards. On 26th July 2002 we will complete 100 years of reservations.
100 years of reservations is sufficient. Now I consider it my
responsibility to empower my people so that they will not ask for
reservations but they will become capable to give reservations to
others. It is easy to understand and say this thing but it is not easy
to make it happen.

Who is capable of giving reservations ? Only the ruling class of
people can give reservations to others. Even to enable your own society
capable of reaping the benefits and to protect their interests , you
have to become a ruling class. Therefore we have to prepare ourselves in
the direction of becoming a ruling class in India. We have to become
the rulers ……. It is the solution on most of our problems.

But the question is how the victims of the ‘caste’ can become the
rulers ? Should we become MLA/MP or should we run the Ambedkar movement ?
I have nither seen Dr Babasaheb Ambedkar nor have I heard him when he
was alive. I have learned Ambedkarism from the leaders of Maharashtra.
Mr Bajirao Kamble who was wearing a blue cap and sitting in front of me
was one of those people who gave me lessons in Ambedkarism. When the
Ambedkarite leaders from Maharashtra began to crawl behind the Congress
for tickets, it resulted into many skirmishes between me and them. They
were saying that if they stick to Ambedkarism then they can not become
MLAs and MPs. I asked them what is more important ? To become MLA/MP or
to run the movement of Babasaheb? According to me it was more important
to run the movement of Babasaheb than to become MLA/MP. Therefore I
chose to run the movement. For a moment a thought came to my mind that
to run the movement effectively we should make our people MLAs/MPs. But
the important question was which is the party that will give us MLAs/MPs
who will also run the movement of Babasahab. After a lot of thought I
reached to a conclusion that such MLAs/MPs can be elected only through
our own party. And therefore I left Mumbai and came back to Lucknow.

Which all castes supported Babasaheb ?

I have studied deeply the ‘caste’ as reality in the Indian society. I
studied those castes which had supported Babasaheb. Babasaheb’s movement
was supported by the Mahars of Maharashtra, Pariahs of Tamilnadu, Malas
of Andhra Pradesh, Jatavs of Uttar Pradesh and Chandals( Namo shudras)
of Bengal. But when Babasaheb himself could not win the election in 1952
and 1954 , his supporters began to think if Babasaheb himself can not
win then how can we win and become MLAs/MPs ?

After that I even delved into electoral victories of Babasaheb. In 1946
Babasaheb had won from the Jaisor and Khulna seats from Bengal. How did
this happen ?In both these constituencies the population of Chandals was
52%. They thought rather than sending any one else , it is better to
send Babasaheb to the constituent assembly. Babasaheb was able to win
because the Chandals has majority votes with them. Mahar, Pariah, Jatav,
Mala, etc castes did not have numbers as large as the Chandals and
therefore these castes did not win elections and thus they began to
leave the movement of Babasaheb.

The fight of Babasaheb was for all the castes that were victims of the
‘caste system’. But were only Mahars, Pariahs, Malas, Jatavs,
etc.castes, the victims of the ‘caste’ ? Were only these castes the
victims of the Manuvadi social order ? The answer is No. These castes
were not the only victims of ‘caste’. 6000 castes are the victims of
‘caste’.

According to Mandal Commission report, there are nearly 1500
castes among the SCs, 1000 castes among the STs and 3743 castes among
the OBCs. The number of such castes is more than 6000. These are all
such castes which have been victims of the Manuvadi social order. Some
of them have been victimized less and some have been victimized more.
But the truth is that all these 6000 castes have been victims of the
manuvadi social order. Should not all these castes organize together to
fight against the exploitative ‘caste system’ ? Among these castes some
castes are bigger and some are smaller in terms of population. If all
these castes remain divided among themselves then they will remain as
minorities. But if these castes organize among themselves by creating a
feeling of fraternity, they can become a majority – Bahujans. These
people are 85 % of country’s population and thus they constitute of a
very big strength in the country.

Creation of fraternity among the Bahujans castes is a necessity of time

When Bahujan Samaj Party was established in 1984, at that time Bahujan
Samaj had not been formed in the country. Bahujan Samaj Party can become
successful only if the Bahujan Samaj is formed. Therefore we have began
to organize the 6000 Bahujan Castes by creating a fraternity among them
in order to form a Bahujan Samaj. In last 10 years we have been able to
connect together just 600 castes which forms just 10 % of the total
number of castes that we want to reach to.

Just by bringing together 600 castes, our party has become 4th largest
party in India. If we add 400 more castes then the number of castes that
we have brought together will go up to 1000. And if we succeed in
adding 400 more castes in our fold then we will become the number one
party in the country. I do not like to talk much even though I am
compelled to talk very frequently. I do not like to tell in my words but
I want my work and the results emanating from that work to speak for
themselves. I want to tell all those fellow activists in the movement
who do not agree to my work – “ I may be wrong, but why don’t you
analyze the results that I have achieved, what you have to say about
those results ?”.

Bringing together so many castes on one platform was a mammoth task in
itself. Lot of people have been engaged in making severe criticism of
those people who have been instrumental in bringing the 600 castes
together. Many have advised not to undertake such an impossible task in
hand. But when the people who started the noble work of bringing
together the divided castes, no force in the world was able to stop them
from doing so. The people that carried out the task of joining together
people from different castes ; did their work with all the sincerity
and dedication at their command. If we have succeeded in bringing
together 600 castes then why won’t we succeed in bringing many more
castes together ? We will certainly succeed. By bringing together all
the victim castes, we can capture the political power and become the
ruling class.

Capturing the Master Key

Babasaheb has said that “political power is the master key using which
you can open all the doors of your progress and self respect”.

Our friends from Maharashtra had been fighting since 25 years for
changing the name of Marathwada university. They had to do this because
they do not have the political master key. In 1989 Rajiv Gandhi came to
Lucknow and he laid down the foundation stone for the Dr Ambedkar
University. On one hand the Congress party is refusing to change the
name of Marathwada university in Maharashtra and on the other hand the
same Congress party is laying down a stone for the Dr Ambedkar
University at Lucknow. Why this has happened ? The people of Uttar
Pradesh have never raised a demand for Dr Ambedkar Univesity at Lucknow.
This was the demand of people from Maharashtra.Then why is this demand
of people from Maharashtra being fulfilled in Uttar Pradesh ? Why was
congress so eager to start a Dr Ambedkar University at Lucknow ? This
had happened because the people of Uttar Pradesh were extending their
hand towards the political master key. Therefore the ruling class wanted
to hide the master key in guise of the university.

By capturing the power in UP we have formed not just one university but
many universities for which the people from Maharashtra have been
fighting for long time. In 1994 we laid a foundation stone for Shahu
Maharaj university at Kanpur. In 1996 we formed Mahatma Phule university
and Dr Babasaheb Ambedkar university. Apart from this we acquired 200
acre land at Noida for Gautam Buddha Univesity. We created 17 new
districts to fasten the process of development and more importantly to
honour our heroes by giving their names to these newly formed districts.
It becomes very clear from this that you can use ‘caste’ to acquire
political master key and make use of this master key to secure a life of
self respect and take them along the path of progress.

Our society has to shed away their “Dalit mentality”

I have so far talked at length about the ‘caste’. Now I want to talk
something about the Dalits. I rarely go out of India. My party men and
other friends were thinking that I may not go to attend the convention
at Kuala Lumpur because I am so much overburdened by the vows of Dalits
in India. But I get more upset by looking at the Dalit mentality of the
people. Dalit mentality is the biggest weakness of the dalits. Dalit
mentality has become a sort of a feeling of destitution. A person with a
mentality of a beggar can never become a ruler. Similarly without
shedding away the Dalit mentality, no society can become a ruling class.
The hands which are used to ask/beg have to strive to become the ones
which will give, i.e. they have to become a ruling race. If we can not
become the ruling class then there can not be any other shorter and
easier solution to all our problems. So how you can become ruling class
without shedding away your Dalit mentality ? Therefore you have to shed
away your Dalit mentality. If you become rulers then you yourselves can
find the solution to all your problems.

Manuvad can destroy all other isms.

Our intellectuals often think that the solution to all our problems is
in Marxism, Socialism and Communism. I strongly believe that in the
country where Manuvad is present no other ism can become successful. The
reason being no other ism is ready to accept the reality of the caste.

It is the responsibility of these intellectuals as well as mine that we
evolve our own ism keeping in mind the presence of Manuvad and accepting
the ‘caste’ as reality of Indian society. Manuvadis often talk about
the problem of unemployment in India. They are worried about the
unemployment of 1 Cr unemployed youth belonging to the “upper” castes.
But these people have no worries about the multiple problems faced by
the 10 Cr Indian refugees who are illiterate and unskilled.

No party is worried about the plight of these 10 Cr people. But these 10
Cr people are our people. Therefore only our party is worried about the
plight of these 10 Cr people. Only our party can find a solution on the
problems of these people. We can easily solve the problems of the
Bahujan Samaj by becoming the ruling class.

We have become 4th largest party in India by bringing together 600
castes and by creating a fraternity among these castes. By reaching to
1000 castes and by bringing them in our fold we can become the ruling
class in this country. I have a strong belief that in next 3 years we
will become the rulers and the political master key will be in our
hands.

‘Kanshiram Magic’

I do not support the idea of imposing my thoughts on others. I am just
narrating my experience to you. It is up to you whether you want to take
advantage of it or not.

By becoming rulers you can march ahead effectively towards formation of a
casteless society. I can tell this one solution to all your problems.
Why would the beneficiaries of ‘caste’ want to destroy it ? The people
who are victims of ‘caste’ and who have suffered because of it will have
to take this task of destroying the ‘caste’. The caste system can be
destroyed only by the rulers themselves provided they have a will to do.

You will think that I am talking about some impossible and unachievable
things. But in my life I have always taken seemingly impossible tasks in
my hand and have achieved a success in those tasks. This is what is
called ‘Kanshiram magic’. Today this ‘Kanshiram magic’ has began to
occupy a national form.

Therefore my only message to you all is that you should march ahead in
the direction of formation of casteless society by means of right
thinking . At the end I would like to tell you that you can form a
casteless society by capturing the political master key because only the
ruling class can form a new social order.

Jai Bheem, Jai Bharat.

( Bahujan Sanghatak , New Delhi, Dt. 16 November, 1998).

https://abvideorouter.azurewebsites.net/index.html?id=ovzqvNv6WgnN&ref=connatix


ವಿಶೇಷ ಸೂಚನೆ:
ದಿನಾಂಕ
01.04.2019 ರಂದು ಸಮಯ 12-00 ಗಂಟೆಗೆ ಪಕ್ಷದ ಜಿಲ್ಲಾ ಕಛೇರಿಯಲ್ಲಿ ತುರ್ತು ಸಭೆ
ಕರೆಯಲಾಗಿದೆ ಆದ್ದರಿಂದ ಕಲಬುರಗಿ ಲೋಕಸಭಾ ಕ್ಷೇತ್ರಕ್ಕೊಳಪಡುವ ಎಲ್ಲಾ ವಿಧಾನಸಭಾ
ಪದಾಧಿಕಾರಿಗಳು,ಮುಖಂಡರು ತಪ್ಪದೆ ಹಾಜರಾಗಲು ಕೋರಲಾಗಿದೆ.



1. India is now suffering from the Highest Unemployment Rate in 45 years (NSSO Data)
(Link: https://www.businessinsider.in/unemployment-…/…/67769020.cms )

2. 22 out of 30 most polluted cities in the world are now in India (WHO Data)
(Link: https://www.theguardian.com/…/india-home-to-22-of-worlds-30… )

3. Number of Indian Soldiers Martyred is highest in 30 years now (Washington Post)
(Link: https://www.washingtonpost.com/…/cf8d01c8-3054-11e9-8ad3-9a… )

4. India now has the Highest Income Inequality in 80 years (Credit Suisse Report)
(Link: https://scroll.in/…/indias-rising-inequality-is-taking-the-… )

5. India has become the world’s worst country for women (Thomas Reuters Survey)
(Link: https://www.indiaspend.com/how-india-became-the-worlds-mos…/ )

6. Kashmiri youth joining militancy is highest in 10 years (Indian Army Data)
(Link: https://economictimes.indiatimes.com/…/article…/67835737.cms )

7. Indians Farmers suffered Worst Price Crash in 18 years (WPI Data)
(Link: https://www.hindustantimes.com/…/story-P2niBeuqAcaxgms3HmFC… )

8. Highest ever Cow related violence and Mob Lynching’s on record after Modi became PM (India Spend Data)
(Link: https://www.hindustantimes.com/…/story-w9CYOksvgk9joGSSaXgp… )

9. India is now the World’s Second most Unequal Country (Global Wealth Report)
(Link: https://www.hindustantimes.com/…/story-MGIa7MbWAdzhKFvwhtiI… )

10. Indian Rupee is now Asia’s worst Performing Currency (Market Data)
(Link: https://www.hindustantimes.com/…/story-zHejsWmx48SdXmCK3nOH…)

11. India has become World’s Third Worst Country in Environment Protection (EPI 2018)
(Link: https://www.thehindu.com/…/india-ranks-…/article22513016.ece )

12. First time in the history of India, foreign funding and corruption is legalized (Finance Bill 2017)
(Link: https://www.thehindu.com/…/lok-sabha-pa…/article23285764.ece)

13. Our current PM is the Least accountable Prime Minister in 70 years (First PM to give 0 press conferences)
(Link: No Need for Link, the whole world knows about it)

14.
First time in the history of India, CBI vs CBI, RBI vs Govt, SC vs Govt
fights happened because Modi wanted control of all democratic
Institutions
(Link: https://www.newsclick.in/how-modi-government-destroying-key…)

15. First time in the history of India, 4 Supreme Court judges gave a press conference to say ”Democracy is in Danger”
(Link: https://scroll.in/…/democracy-is-in-danger-watch-the-histor…)

16. First time in the history of India, top-secret Defense documents stolen from the Defense Ministry office
(Link: https://www.thehindu.com/…/secret-paper…/article26450436.ece )

17. Intolerance and Religious Extremism is highest in 70 years
(Link: https://qz.com/…/india-is-the-fourth-worst-country-in-the-…/)

18. Indian Media is now Worst in 70 years
(Link: https://www.dw.com/…/whats-wrong-with-indian-med…/a-44982747)

These
are some of the points, leave aside, the effects of Demonetization,
GST, Cleaning Ganga, Rafale Scam aside…More Important the Countries
Harmony has been affected. If you speak anything against Modi, you are
either Pakistani or Anti-National.

Modi Govt is the Worst Govt India has ever had in the last 70 years. Period.

Some
Modi Minister even said on Record that 2019 elections are the last
elections that will happen in India. Because if Modi wins this time, he
will desperately want to control all institutions of our democracy and
we will become a dictatorship.

Save Our Democracy, Save Our India

Jai Hind


Pali Chanting

by the monks of Metta Forest Monastery



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    Satipatthana Sutta

    The Satipaṭṭhāna Sutta (MN 10: The Discourse on the Establishing of Mindfulness) and the Mahāsatipaṭṭhāna Sutta (DN 22: The Great Discourse on the Establishing of Mindfulness) are two of the most important and widely studied discourses in the Pāli Canon of Theravada Buddhism, acting as the foundation for mindfulness meditational practice. These suttas (discourses) stress the practice of sati
    (mindfulness) “for the purification of beings, for the overcoming of
    sorrow and lamentation, for