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 Bhāsā
Categories:

Archives:
Meta:
October 2007
M T W T F S S
« Sep   Nov »
1234567
891011121314
15161718192021
22232425262728
293031  
10/06/07
(39) For The Gain of The Many and For The Welfare of The Many
Filed under: General
Posted by: site admin @ 7:49 pm

51) Classical Indonesian

2698 Mon 30 Jul LESSON (38) LESSON Tue Aug 2 2007
[A deva:]

A giver of what is a giver of strength?
A giver of what, a giver of beauty?
A giver of what, a giver of ease?
A giver of what, a giver of vision?
And who is a giver of everything?
Being asked, please explain this to me.
[The Buddha:]
A giver of food is a giver of strength.
A giver of clothes, a giver of beauty.
A giver of a vehicle, a giver of ease.
A giver of a lamp, a giver of vision.
And the one who gives a residence,
is the one who is a giver of everything.
But the one who teaches the Dhamma
is a giver of
the Deathless.l

https://youtu.be/6DirUv7ytfI

51) Bahasa Indonesia Klasik

2698 Senin 30 Jul PELAJARAN (38) PELAJARAN Tue 2 Agustus 2007
[A deva:]

Seorang pemberi apa yang memberi kekuatan?
Pemberi apa, pemberi kecantikan?
Pemberi apa, pemberi kemudahan?
Seorang pemberi apa, pemberi visi?
Dan siapa yang memberi segalanya?
Diminta, tolong jelaskan ini kepada saya.
[Sang Buddha:]
Seorang pemberi makanan adalah pemberi kekuatan.
Seorang pemberi pakaian, pemberi kecantikan.
Seorang pemberi kendaraan, pemberi kemudahan.
Seorang pemberi lampu, pemberi visi.
Dan orang yang memberi tempat tinggal,
adalah orang yang memberi segalanya.
Tetapi orang yang mengajarkan Dhamma
adalah pemberi
yang Tanpa Kematian.

https://youtu.be/jSIxFvOHrJo
52) Gaeilge Chlasaiceach

2698 Lúnasa 30 Iúil LESSON (38) TEACHTÚN Dé Máirt 2 Lúnasa 2007
[A deva:]

A thugann an méid a thugann neart?
A thugann an t-áilleacht a thugann?
A thugann deis, cad é a thabhairt réidh?
A thugann cén fáth a thugann fís?
Agus cé a thugann gach rud?
Má iarrtar ort, mínigh seo domsa.
[An Búda:]
Tugann neart do thabhairt bia.
Tugann éadaí, a thugann áilleacht.
Feithicil a thugann, a thabharfaidh éascaíocht.
Tugann lampa, a thugann fís.
Agus an duine a thugann cónaí,
Is é an duine a thugann gach rud.
Ach an duine a mhúineann an Dhamma
Is é a thugann
an Deathless.M

52) Gaeilge Chlasaiceach

2698 Lúnasa 30 Iúil LESSON (38) TEACHTÚN Dé Máirt 2 Lúnasa 2007
[A deva:]

A thugann an méid a thugann neart?
A thugann an t-áilleacht a thugann?
A thugann deis, cad é a thabhairt réidh?
A thugann cén fáth a thugann fís?
Agus cé a thugann gach rud?
Má iarrtar ort, mínigh seo domsa.
[An Búda:]
Tugann neart do thabhairt bia.
Tugann éadaí, a thugann áilleacht.
Feithicil a thugann, a thabharfaidh éascaíocht.
Tugann lampa, a thugann fís.
Agus an duine a thugann cónaí,
Is é an duine a thugann gach rud.
Ach an duine a mhúineann an Dhamma
Is é a thugann
an Deathless.

53) Italiano classico

2698 Mon 30 lug LESSON (38) LESSON Tue Aug 2 2007
[A deva:]

Un donatore di ciò che è un donatore di forza?
Un donatore di cosa, un donatore di bellezza?
Un donatore di cosa, un donatore di facilità?
Un donatore di cosa, un donatore di visione?
E chi è il donatore di tutto?
Essere chiesto, per favore spiegami questo.
[Il Buddha:]
Un donatore di cibo è un donatore di forza.
Un datore di vestiti, un donatore di bellezza.
Un donatore di un veicolo, un donatore di facilità.
Un donatore di una lampada, un donatore di visione.
E colui che dà una residenza,
è colui che è un donatore di tutto.
Ma colui che insegna il Dhamma
è un donatore di
l’immortale.

https://youtu.be/moT7-zQ4WRE

https://youtu.be/gD3KPiuvG1g
54)古典的な日本語

2698月30日レッスン(38)レッスン火曜日2007年8月2日
[A deva:]

力を与える者は何ですか?
何の贈り主、美しさの贈り主ですか?
何を与えるのか、安易に与えるの?
何を与えるのか、ビジョンを与える人?
そして、誰がすべてを与えてくれるの?
尋ねられると、私にこれを説明してください。
[仏:]
食糧を与えてくれる人は、力を与えてくれます。
服を与える者、美人を与える者。
車の贈り主、安易な贈り主。
ランプの贈り主、視力の提供者。
そして、住居を与える人は、
すべてのものを与える者です。
しかし、ダーマを教える人
〜を与える人
死はない。
55) Klasik Jawa 2698 Mon 30 Jul LESSON (38) LESSON Tue Aug 2 2007 [A deva:] Apa sing dadi panyengkuyung? Pengacuan apa, sing menehi kaendahan? A giver of what, a giver of ease? Pengaji apa, sing menehi wawasan? Lan sapa sing menehi kabeh? Ditampa, monggo dijelasna marang aku. [Buddha:] Pandhita panganan iku pancen gedhe. A giver of clothes, a giver of beauty. A giver saka kendaraan, a giver saka ease. A giver of a lamp, a giver of vision. Lan sing menehi omah, yaiku wong sing dadi panyedhiya kabeh. Nanging wong sing mulang dhamma punika giver of sing ora mati.

56) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ 2698 ಸೋಮ 30 ಜುಲೈ ಲೆಸನ್ (38) ಲೆಸನ್ Tue ಆಗಸ್ಟ್ 2 2007 [ಎ ದೇವಾ:] ಶಕ್ತಿಯನ್ನು ಕೊಡುವವರು ಏನು ನೀಡುತ್ತಾರೆ? ಸೌಂದರ್ಯದ ಕೊಡುಗೆಯನ್ನು ಕೊಡುವವರು ಯಾರು? ಸುಲಭವಾಗಿ ನೀಡುವವನು ಏನು ಕೊಡುತ್ತಾನೆ? ದೃಷ್ಟಿ ನೀಡುವವನು ಏನು ಕೊಡುತ್ತಾನೆ? ಮತ್ತು ಎಲ್ಲವನ್ನೂ ನೀಡುವವನು ಯಾರು? ಕೇಳಲಾಗುತ್ತಿದೆ, ದಯವಿಟ್ಟು ಇದನ್ನು ನನಗೆ ವಿವರಿಸಿ. [ಬುದ್ಧ:] ಆಹಾರವನ್ನು ನೀಡುವವರು ಶಕ್ತಿ ನೀಡುವವರು. ಸೌಂದರ್ಯವನ್ನು ಕೊಡುವ ಬಟ್ಟೆ ನೀಡುವವನು. ವಾಹನವನ್ನು ನೀಡುವವರು, ಸುಲಭವಾಗಿ ನೀಡುವವರು. ದೀಪ ನೀಡುವವನು, ದೃಷ್ಟಿ ನೀಡುವವನು. ಮತ್ತು ನಿವಾಸವನ್ನು ಕೊಡುವವನು, ಎಲ್ಲವನ್ನೂ ನೀಡುವವನು ಒಬ್ಬನೇ. ಆದರೆ ಧರ್ಮವನ್ನು ಕಲಿಸುವವನು ನೀಡುವವನು ದಿ ಡೆತ್ಲೆಸ್.

https://goo.gl/images/2kcOMX
57) Классикалық қазақ

2698 Дс 30 шіл ДЕПУТ (38) ДӘРІСТЕР Дүйсенбі, 2 тамыз
[A deva:]

Күштің берушісі дегенді беруші?
Сұлулықты беруші не нәрсе?
Не нәрсені беруші, жеңілдік беруші?
Не нәрсені беруші, көруді беруші?
Және бәрін кім береді?
Маған бұл туралы түсіндіріп беріңіз.
[Будда:]
Тамақ беруші күш беруші.
Киім беруші, сұлулық беруші.
Көлік құралын беруші, жеңілдік беруші.
Шам беру, көруді беру.
Сондай-ақ,
барлық нәрсенің берушісі.
Бірақ Дхамманы үйрететін адам
-
өлімсіз.

https://goo.gl/images/fHN5HC
58) ខ្មែរបុរាណ

2698 ច័ន្ទ 30 កក្កដាមេរៀន (38) មេរៀនថ្ងៃអាទិត្យទី 2 ខែសីហាឆ្នាំ 2007
[អារក្ស:]

អ្នកចែកចាយនូវអ្វីដែលជាអ្នកផ្ដល់កម្លាំង?
អ្នកដែលផ្តល់ឱ្យនូវអ្វីដែលជាអ្នកផ្តល់ភាពស្រស់ស្អាត?
អ្នកឱ្យអ្វីដែលជាអ្នកផ្តល់ភាពងាយស្រួល?
អ្នកដែលផ្តល់ចក្ខុវិស័យ?
ហើយតើនរណាជាអ្នកផ្តល់អ្វីគ្រប់យ៉ាង?
ត្រូវបានសួរសូមពន្យល់ខ្ញុំ។
[ព្រះពុទ្ធ]
អ្នកផ្ដល់អាហារគឺជាអ្នកផ្ដល់កម្លាំង។
អ្នកសំលាប់ម្នាក់គឺជាអ្នកផ្តល់សំលៀកបំពាក់។
អ្នកផ្តល់ឱ្យយានយន្តអ្នកផ្តល់ឱ្យមានភាពងាយស្រួល។
អ្នកថ្វាយចង្កៀងជាអ្នកផ្ដល់ចក្ខុវិស័យ។
និងអ្នកដែលផ្តល់លំនៅដ្ឋានមួយ,
គឺម្នាក់ដែលជាអ្នកផ្ដល់អ្វីគ្រប់យ៉ាង។
ប៉ុន្តែអ្នកដែលបង្រៀនធម៌
គឺជាអ្នកផ្ដល់ឱ្យ
ការស្លាប់។
59) 고전 한국어

2698 월 30 일 (월) 레슨 (38) Tue Aug 8 2007
[deva :]

힘을주는 사람을주는 사람?
주는 사람, 아름다움을주는 사람?
주는 사람, 안심시키는 사람?
주는 사람, 비전을주는 사람?
그리고 모든 것을주는 사람은 누구입니까?
물어 보면, 나에게 설명해주십시오.
[부처님 :]
음식을주는 사람은 힘을주는 사람입니다.
옷을주는 사람, 아름다움을주는 사람.
차량을주는 사람, 쉽게주는 사람.
램프를주는 사람, 시력을주는 사람.
그리고 거주지를주는 사람,
모든 것을주는 사람입니다.
그러나 법을 가르치는 사람
주는 사람이다.
죽음없는 자.

60) Kurdî (Kurmancî)

2698 Mon 30 Jul LESSON (38) LESSON Mon Aug 2 2007
[A deva:]

Pîvanê ku çi hêzdar e?
Pîvanê ku çi, xwerû bedewê?
Pîvanê ku çi, zehmet e?
Pîvanê ku çi, pîvanek dîtin?
Yê ku her tiştek e?
Pirsgirêkan, ji kerema xwe ji min re gotina min.
[Buddha:]
Gava xwarin xwarin hêzek e.
Gelek cilên, xwerû bedewiyê.
Ziyaretek wesayîtek, xemgîniyek e.
Pîvanek çenek, pîvanek dîtin.
Û yê ku rûniştinê dide,
Yê ku yek ji bo her tiştek e.
Lê yê ku Dhamma hîn dike
xwediyek e
Nirin.

https://www.pinterest.com/pin/488781365778276962/#details?amp_client_id=CLIENT_ID(_)&mweb_unauth_id=9304d2d9b1badbc87fb01c4965e17b79

61) Классикалык Кыргыз

2698 Mon, 30 Jul-бөлүм (38) бөлүм Tue Aug 2 2007
[A DEVA:]

эмнеге бир берүүчү күч берип жатат?
эмнеге бир чыгаруучубуз, сулуулук берүүчү?
эмнеге бир чыгаруучубуз, бейкапар бир берүүчү?
эмнеге бир берүүчү, аян менен берүүчү?
Ал бүт нерсенин бир берүүчү ким?
сураганда, менин бул сураныч түшүндүрөт.
[Будда:]
азык берүүчү күч берүүчү болуп саналат.
кийим-кече бир чыгаруучубуз, сулуулук берүүчү.
Унаадагы бир чыгаруучубуз, бейкапар бир берүүчү.
чырактын бир берүүчү, аян менен берүүчү.
Ал эми турак берген,
бүт нерсенин бир берүүчү болуп саналат.
Бирок Dhamma айтылат бир
бир берүүчү
Deathless.

60) Kurdî (Kurmancî)

2698 Mon 30 Jul LESSON (38) LESSON Mon Aug 2 2007
[A deva:]

Pîvanê ku çi hêzdar e?
Pîvanê ku çi, xwerû bedewê?
Pîvanê ku çi, zehmet e?
Pîvanê ku çi, pîvanek dîtin?
Yê ku her tiştek e?
Pirsgirêkan, ji kerema xwe ji min re gotina min.
[Buddha:]
Gava xwarin xwarin hêzek e.
Gelek cilên, xwerû bedewiyê.
Ziyaretek wesayîtek, xemgîniyek e.
Pîvanek çenek, pîvanek dîtin.
Û yê ku rûniştinê dide,
Yê ku yek ji bo her tiştek e.
Lê yê ku Dhamma hîn dike
xwediyek e
Nirin.

https://www.pinterest.com/pin/488781365778276962/#details?amp_client_id=CLIENT_ID(_)&mweb_unauth_id=9304d2d9b1badbc87fb01c4965e17b79

61) Классикалык Кыргыз

2698 Mon, 30 Jul-бөлүм (38) бөлүм Tue Aug 2 2007
[A DEVA:]

эмнеге бир берүүчү күч берип жатат?
эмнеге бир чыгаруучубуз, сулуулук берүүчү?
эмнеге бир чыгаруучубуз, бейкапар бир берүүчү?
эмнеге бир берүүчү, аян менен берүүчү?
Ал бүт нерсенин бир берүүчү ким?
сураганда, менин бул сураныч түшүндүрөт.
[Будда:]
азык берүүчү күч берүүчү болуп саналат.
кийим-кече бир чыгаруучубуз, сулуулук берүүчү.
Унаадагы бир чыгаруучубуз, бейкапар бир берүүчү.
чырактын бир берүүчү, аян менен берүүчү.
Ал эми турак берген,
бүт нерсенин бир берүүчү болуп саналат.
Бирок Dhamma айтылат бир
бир берүүчү
Deathless.

https://youtu.be/wbDNlTXatp4
62) ຄລາສສິກລາວ

2698 ຈັນ 30 ກົບບົດຮຽນ (38) ບົດຮຽນວັນທີ 2 ສິງຫາ 2007
[A deva:]

ຜູ້ໃຫ້ຜູ້ທີ່ເປັນຜູ້ໃຫ້ຄວາມເຂັ້ມແຂງແມ່ນຫຍັງ?
ຜູ້ໃຫ້ຂອງສິ່ງທີ່ເປັນຜູ້ໃຫ້ຄວາມງາມ?
ຜູ້ໃຫ້ຂອງສິ່ງທີ່ເປັນຜູ້ໃຫ້ຄວາມສະດວກສະບາຍ?
ຜູ້ໃຫ້ແຈກຢາຍສິ່ງທີ່ເປັນຜູ້ໃຫ້ແກ່ວິໄສທັດ?
ແລະຜູ້ທີ່ເປັນຜູ້ໃຫ້ຂອງທຸກຢ່າງແມ່ນບໍ?
ຖືກຖາມວ່າ, ກະລຸນາອະທິບາຍເຖິງເລື່ອງນີ້.
[ພະພຸດທະຮູບ:]
ຜູ້ໃຫ້ແຈກຢາຍອາຫານແມ່ນຜູ້ໃຫ້ຄວາມເຂັ້ມແຂງ.
ຜູ້ໃຫ້ເຄື່ອງນຸ່ງຫົ່ມ, ຜູ້ໃຫ້ຜູ້ງາມ.
ຜູ້ໃຫ້ແຈກຢາຍຍານພາຫະນະ, ຜູ້ໃຫ້ແຈກຢາຍຄວາມສະດວກສະບາຍ.
ຜູ້ໃຫ້ແຈ່ມແຈ້ງ, ຜູ້ໃຫ້ແຈກຢາຍ.
ແລະຜູ້ທີ່ໃຫ້ອາໃສຢູ່,
ແມ່ນຜູ້ທີ່ເປັນຜູ້ປະຕິບັດທຸກສິ່ງທຸກຢ່າງ.
ແຕ່ຜູ້ທີ່ສອນພຣະພຸດທະສາສະຫນາ
ແມ່ນຜູ້ໃຫ້ຂອງ
the Deathless

https://youtu.be/lmLS8JkRwNY
LXIII) Classical Latin

Sat Jul MMDCXCVIII XXX O (XXXVIII) Lectio II Sat Jul MMVII
[A Deva:]

A datore vivicantem quod roboris?
A qua quondam, datore pulchritudinis?
A qua quondam, hylaris dator otium?
A qua quondam, a vision auctor?
Et quis est hylaris dator omnibus?
A quo interrogatus, id mihi explicate.
[De Buddha:]
Hylaris dator fortitudine cibi.
A quondam vestimentis, datore pulchritudinis.
A vehiculum auctor, auctor et otium.
A auctor lucerna est, auctor opus.
Et qui dat domicilio
qui auctor est omnium.
Sed docere Dhamma
est dator
inmortalium inventioni.

https://youtu.be/lmLS8JkRwNY
LXIII) Classical Latin

Sat Jul MMDCXCVIII XXX O (XXXVIII) Lectio II Sat Jul MMVII
[A Deva:]

A datore vivicantem quod roboris?
A qua quondam, datore pulchritudinis?
A qua quondam, hylaris dator otium?
A qua quondam, a vision auctor?
Et quis est hylaris dator omnibus?
A quo interrogatus, id mihi explicate.
[De Buddha:]
Hylaris dator fortitudine cibi.
A quondam vestimentis, datore pulchritudinis.
A vehiculum auctor, auctor et otium.
A auctor lucerna est, auctor opus.
Et qui dat domicilio
qui auctor est omnium.
Sed docere Dhamma
est dator
inmortalium inventioni.

65) Klasikinė lietuvių kalba 2698 Mon 30 JUR PEDAGOGAS (38) PERTVARKA Tue 2 Aug 2007 [A deva:] Koks yra stiprybės davėjas? Ką davė, grožio davėjas? Ką davėjas, lengvabūdiukas? Ką davė, regėjimo davėjas? Ir kas yra visko davėjas? Paklaustas, prašau, paaiškinkite tai man. [Buda:] Maisto teikėjas yra stiprybės davėjas. Drabužių daviklis, grožio davėjas. Transporto priemonės davėjas, lengvumas. Žibinto daviklis, regėjimo daviklis. Ir tas, kuris suteikia gyvenamąją vietą yra tas, kuris yra visko davėjas. Bet tas, kuris moko Dhammą yra davėjas Deathless.

66) Klassesch Lëtzebuergesch 2698 ma 30 juli LESSON (38) LESSON Tue Aug 2 2007 [E Deva:] E Spiller vun deem wat e Stär vu Stär ass? E Spiller vun deem, e Blat vu Schéinheet? E Spiller vun deem, e Fanger vu Mèi? E Spiller vun deem, en Zeegele vun der Visioun? A wien ass en Iwwergang vun alles? Wonschft, erklärt dëse mir. [De Buddha:] E Gebuer vu Liewensmëttel ass e Stär vun der Kraaft. E Spiller vun Kleeder, e Geschenk vun der Schéinheet. E Gebuertsdag vun engem Gefier, e Pionéier vum einfach ze maachen. E Gebuerts vun enger Lampe, e Gebuer vu Visioun. A deen deen e Residenz huet, ass deen deen e Geheel vu alles ass. Mä dee dee Dhamma léiert ass e Rendez-vous de Deathless.

67) Класичен македонски 2698 Пон 30 јули Лекција (38) Лекција Вторник 2 август 2007 година [A deva:] Дарител на она што е давател на сила? Давател на што, давател на убавина? Давател на што, давател на леснотија? Давател на што, давател на визија? И кој е давател на сè? Запрашан, ве молам, објаснете го ова за мене. [Буда:] Давателот на храна е давател на сила. Давател на облека, давател на убавина. Давател на возило, давател на леснотија. Давател на светилка, давател на визија. И оној што дава живеалиште, е оној кој е давател на сè. Но оној што ја учи Дамата е давател на на смртта.

67) Класичен македонски 2698 Пон 30 јули Лекција (38) Лекција Вторник 2 август 2007 година [A deva:] Дарител на она што е давател на сила? Давател на што, давател на убавина? Давател на што, давател на леснотија? Давател на што, давател на визија? И кој е давател на сè? Запрашан, ве молам, објаснете го ова за мене. [Буда:] Давателот на храна е давател на сила. Давател на облека, давател на убавина. Давател на возило, давател на леснотија. Давател на светилка, давател на визија. И оној што дава живеалиште, е оној кој е давател на сè. Но оној што ја учи Дамата е давател на на смртта.

68) Malagasy

2698 Mon 30 Jul TAHIRY (38) LESSON Tue Aug 2 2007
[Deva:]

Mpanome izay manome hery?
Mpanome izay manome, manome ny hatsaran-tarehy?
Mpanome izay mahasoa, Mpanome aina?
Mpanome inona, mpanome ny fahitana?
Ary iza no manome ny zava-drehetra?
Anontanio, azafady azafady amiko.
[Ny Bouddha:]
Ny mpanome sakafo dia manome hery.
Mpanome akanjo, mpanome voninahitra.
Mpanome fiara, mpanome aina.
Mpanome jiro, mpanome ny fahitana.
Ary izay manome trano,
Izy no mpanome ny zava-drehetra.
Fa ilay mampianatra ny Dhamma
dia mpanome
ny fahafatesana.

69) Melayu Klasik 2698 Mon 30 Jul LESSON (38) LESSON Tue 2 Ogos 2007 [A deva:] Pemberi apa yang menjadi pemberi kekuatan? Seorang pemberi apa, seorang pembawa kecantikan? Pemberi apa, pemberi kemudahan? Seorang pemberi apa, pemberi penglihatan? Dan siapakah yang menjadi pemberi segala-galanya? Ditanya, sila jelaskan ini kepada saya. [Buddha:] Pemberi makanan adalah pemberi kekuatan. Seorang pemberi pakaian, seorang pembawa keindahan. Seorang pemberi kenderaan, pemberi kemudahan. Pemberi lampu, seorang penglihatan. Dan yang memberi tempat tinggal, adalah orang yang memberikan segala-galanya. Tetapi orang yang mengajar Dhamma adalah pemberi yang tidak mati.

70) ക്ലാസിക്കൽ മലയാളം 2698 30 മില്ലിമീറ്റർ പാഠം (38) പാഠഭാഗം ആഗസ്ത് 2 2007 [ഒരു ദേവാ ശക്തി നൽകുന്നവനാണ് എന്താണ്? സൗന്ദര്യം നൽകുന്ന ഒരുദാതാവ് എന്താണ്? എങ്ങിനെയെങ്കിലും അനായാസേന ദർശകനായ ദാനീയേതാവിന്റെ ഉറവിടം? ആരാണ് എല്ലാറ്റിനും പ്രാധാന്യം നൽകുന്നത്? എന്നോട് ഇങ്ങനെ പറയുക. [ബുദ്ധൻ:] ഭക്ഷണം കൊടുക്കുന്നയാൾ ശക്തി നൽകുന്നവനാണ്. സൗന്ദര്യം നൽകുന്ന ഒരു ദമ്പതിമാർ. ഒരു വാഹകനായൊരു ഗൈവർ, എളുപ്പമുള്ള ഒരാൾ. ദർശന ദർശകൻ, ദർശന ദർശകൻ. ആർക്കെങ്കിലും അടിമയെ കിട്ടുന്നവനെയും (സ്വന്തം) എല്ലാം നൽകുന്നവനാണ് അവൻ. എന്നാൽ ധർമ്മത്തെ പഠിപ്പിക്കുന്നവൻ ഒരു ദാതാവാണ് മരണമില്ലാത്ത.

71) Klassiku Malti 2698 Mon 30 ta ‘Lulju LESSON (38) LESSON Tue Aw. 2 2007 [A deva:] Diver ta ‘dak li huwa donatur ta’ saħħa? Dikjaratur ta ‘dak, ta’ gost ta ’sbuħija? Dikjaratur ta ‘dak li jagħti min hu? Dikjaratur ta ‘dak li jagħti d-dawl? U min huwa giver ta ‘kollox? Meta tkun mistoqsi, jekk jogħġbok spjega dan lili. [Il-Buddha:] Min ikabbar l-ikel huwa ta ’saħħa. A giver ta ‘ħwejjeġ, giver ta’ sbuħija. Dikjaratur ta ‘vettura, ta’ giver ta ‘faċilità. Diver ta ‘fanal, ta’ vera. U dak li jagħti residenza, huwa dak li jagħtihom kollox. Imma dak li jgħallem lid-Dhamma huwa donatur ta ‘ il-Mewt.

72) Maori Maori 2698 Mane 30 Jul TIKI (38) TE KAUPAPA Tue Aug 2 2007 [A deva:] He kaiwhakawhiwhi i te mea he kaituku i te kaha? He kaituku o te aha, he kaihanga o te ataahua? He kaiwhakawhiwhi he aha, he kaiwhakawhiwhi hewari? He kaiwhakawhiwhi i te aha, he kaituku o te kite? Ko wai hoki te kaiwhakawhiwhi o nga mea katoa? I te uiui, Tena koa te whakaahua mai ki ahau. [Te Buddha:] Ko te kaiwhakarato o te kai he kaiwhakarato o te kaha. He kaituku kakahu, he kaituku o te ataahua. Ko te kaihauturu o te waka, he kaiwhakarato mo te oranga. He kaiwhakawhiwhi rama, he kaiwhakaatu i te tirohanga. A, ko te tangata e noho ana, Ko ia te kaikawe o nga mea katoa. Ko te tangata e whakaako ana i te Dhamma Tuhinga o mua te Matekore.

73) शास्त्रीय मराठी 26 9 सोम 30 जुलै लेसन (38) लेसॉन मंगळ 2 ऑगस्ट 2007 [देवा:] शक्ती देणारा देव आहे का? सौख्य देणारा, देणारा आहे काय? एक दाता, जो सोयीचा दाता आहे? दृष्टीक्षेप करणारा, कशाचा दाता आहे? आणि सर्वकाही देणारा कोण आहे? विचारले जाणे, मला हे स्पष्ट करा. [बुद्ध:] अन्न मिळवणारे दान हा शक्तीचा दाता आहे. कपडे देणारा, सौंदर्य देणारा एका वाहनाचा दाता, सहजपणे देणारा दिवाचे हवन करणारा, दृष्टीकोन देणारा. आणि जो निवास देतो, सर्वकाही देणारा आहे. पण जो धम्म शिकवतो तो हा एक दाता आहे मरणोत्तर

74) Сонгодог Монгол хэл 2698 Mon 30 Jul LESSON (38) LESSON 2007 оны 8 сарын 2 [A deva:] Хүч чадал өгөгч нь юу вэ? Гоо үзэсгэлэн гоо сайхныг эрхэмлэгч нь юу вэ? Хялбар, өгөөмрөөр өгөгч нь юу вэ? Алсын хараа юу вэ? Бүгдийг хэн өгдөг вэ? Асууж байгаарай, энэ талаар надад тайлбарлана уу. [Будда:] Хүнсний өргөл нь хүч чадлыг өгдөг. Хувцаслагч, гоо үзэсгэлэнг өгдөг. Тээврийн хэрэгсэл өгч, амар хялбар өгөгч юм. Дэнлүүний өгөгч, алсын хараа өгөгч. Мөн оршин суух хүн, бүх зүйл өгөгч хүн юм. Харин Даммад сурдаг хүн нь Үхэлгүй хүн.

75), Classical မြန်မာ (ဗမာ) 2698 မွန်ပြည်နယ် 30 ရက်ဇူလိုင်သင်ခန်းစာ (38) သင်ခန်းစာအင်္ဂါနေ့သြဂုတ် 2 2007 ခုနှစ် [တစ်ဦးကနတ်:] အစွမ်းသတ္တိ၏တစ်ဦးလှူသောအရာကိုတစ်ဦးလှူ? အရာကိုတစ်ဦးကလှူ, အလှတရားတစ်ခုလှူ? အရာကိုတစ်ဦးကလှူ, ငြိမ်ဝပ်တဲ့လှူ? အရာကိုတစ်ဦးကလှူ, ဗျာဒိတ်ရူပါရုံတစ်ဦးလှူ? ထိုအရာခပ်သိမ်း၏အလှူသောသူဖြစ်သနည်း ဟုမေးခံရ, အကြှနျုပျကိုဤရှင်းပြပေးပါ။ [ဗုဒ္ဓ:] အစားအစာ၏တစ်ဦးကလှူအစွမ်းသတ္တိ၏တစ်ဦးလှူဖြစ်ပါတယ်။ အဝတ်တစ်ဦးကလှူ, အလှတရားတစ်ခုလှူ။ တစ်ဦးမော်တော်ယာဉ်၏တစ်ဦးကလှူ, ငြိမ်ဝပ်တဲ့လှူ။ ဆီမီးတစ်ဦးကလှူ, ဗျာဒိတ်ရူပါရုံတစ်ဦးလှူ။ ထိုအခါနေအိမ်သို့ပေးသည်သူတဦးတည်း, အရာအားလုံးကိုတစ်ဦးလှူသူတစ်ဦးဖြစ်ပါတယ်။ သို့သော်ဓမ္မသွန်သင်သူတဦးတည်း တစ်ဦးလှူဖြစ်ပါတယ် အဆိုပါ Deathless

76) शास्त्रीय नेपाली 2698 सोम 30 Jul लोशन (38) पाठ मंगल अगस्ट 2 2007 [A deva:] एक शक्तिको शक्ति के हो? के को एक मालिक, सुन्दरता को एक मालिक? के एक पावर, सजिलो को लागी? कुन कुराको दर्शन, दर्शन गर्ने को हो? र सबै कुरा को एक मालिक छ? सोधिने छ, कृपया मलाई यो व्याख्या गर्नुहोस्। [बुद्ध:] खानाको एक पावर बलियो शक्ति हो। कपडाको एक गन्ध, सुन्दरताको पालो। एक वाहन को एक सुविधा, आराम को एक मालिक। लम्बाइको एक चिन्ता र जो एक निवास दिनुहुन्छ, यो सबै कुरा को एक मालिक हो। तर धम्म सिकाउने व्यक्ति एक अनुयायी हो मृत्यु

I found this on Pinterest!
https://pin.it/hun77fmkoeclcd
77) Klassisk norsk

2698 Mandag 30 Jul LESSON (38) LESSON Tis 2 Aug 2007
[En deva:]

En giver av hva som er en giver av styrke?
En giver av hva, en giver av skjønnhet?
En giver av hva, en giver av letthet?
En giver av hva, en visionsgiver?
Og hvem er en giver av alt?
Bli spurt, vær så snill å forklare dette for meg.
[Buddha:]
En giver av mat er en giver av styrke.
En giver av klær, en giver av skjønnhet.
En giver av et kjøretøy, en giver av letthet.
En giver av en lampe, en giver av visjon.
Og den som gir bolig,
er den som er en giver av alt.
Men den som lærer Dhammaen
er en giver av
den dødløse.

I found this on Pinterest!
https://pin.it/johin5bz232tim
78) ټولګی پښتو

2698 مون 30 جولی لوست (38) لوست میاشت اګست 2 2007
[A deva:]

د ځواک یو ځواک څه دی؟
د څښتن څښتن، د ښکلا ښکار؟
د کومې څښتن، د اسانتیا اسانه؟
د نظر یو څښتن، د لید لیدونکی؟
او څوک د هر څه څښتن دی؟
پوښتنه وشوه، لطفا ما ته دا تشریح کړئ.
[بوډا:]
د خوړو یو ځواک د ځواک ځواک دی.
د جامو ګڼه ګوڼه، د ښکلا یوه برخه.
د موټر چلوونکی، د آسانتیاوونکی.
د چراغ یوه برخه، د لید لید.
او څوک چې استوګنځي ورکوي،
هغه څوک دی چې د هر څښتن دی.
مګر هغه څوک چې د غرمې زده کړه کوي
د یو سړی دی
مړینه.

79) کلاسیک فارسی 2698 دوشنبه 30 ژوئه درس (38) درس 2007 اوت 2 [A deva:] یک متصدی از قدرت دهنده چیست؟ یک متخصص از چه چیزی، یک متخصص زیبایی؟ یک تهیه کننده از چه چیزی، یک خواننده از سهولت؟ یک تهیه کننده از چه چیزی، یک متخصص چشم انداز؟ و کسی که همه چیز را از دست داده است بپرسید، لطفا این را به من توضیح دهید [بودا:] یک متقاضی غذا، یک نیرو دهنده است. یک تهیه کننده از لباس، یک متخصص زیبایی. یک وسیله نقلیه، یک تسلیم کننده. یک فرستنده از یک لامپ، یک چشم انداز. و کسی که اقامت می دهد، کسی است که همه چیز را به دست آورده است. اما کسی که دشمن را می آموزد یک متقاضی است مرگ ناگهانی

80) Język klasyczny polski 2698 Pon. 30 lipca LEKCJA (38) LEKCJA Wt. 2 sierpnia 2007 [Deva:] Dawca tego, co jest dawcą siły? Dawca czego, dawca piękna? Dawca czego, dawca łatwości? Dawca czego, dawca widzenia? A kto jest dawcą wszystkiego? Proszę, wyjaśnij mi to. [The Buddha:] Dawca żywności jest dawcą siły. Dawca ubrań, dawca piękna. Dawca pojazdu, dawca łatwości. Dawca lampy, dawca widzenia. I ten, który daje miejsce zamieszkania, jest tym, który daje wszystko. Ale ten, który naucza Dhammy jest dawcą nieśmiertelni.

81) Português Clássico 2698 seg 30 jul LIÇÃO (38) LESSON Ter 2 de ago de 2007 [A deva:] Um doador do que é um doador de força? Um doador de que, um doador de beleza? Um doador de que, um doador de facilidade? Um doador de que, um doador de visão? E quem é doador de tudo? Sendo perguntado, por favor, explique isso para mim. [O Buda:] Um doador de comida é um doador de força. Um doador de roupas, um dono de beleza. Um doador de um veículo, um doador de facilidade. Um doador de luz, um dono de visão. E aquele que dá uma residência é aquele que é doador de tudo. Mas aquele que ensina o Dhamma é um doador de o Imortal.

https://youtu.be/yFPCIk8tx4Y
82) ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ

2698 ਸੋਮ 30 ਜੁਲਾਈ ਪਾਠਨ (38) ਪਾਠਨ ਟੂ ਅਗਸਤ 2 2007
[ਇੱਕ ਦੇਵ:]

ਤਾਕਤ ਦੇਣ ਵਾਲਾ ਕੀ ਹੈ?
ਕੀ ਦੇਣ ਵਾਲਾ, ਸੁੰਦਰਤਾ ਦੇਣ ਵਾਲਾ?
ਕੀ ਦੇਣ ਵਾਲਾ, ਆਸਾਨੀ ਨਾਲ ਦੇਣ ਵਾਲਾ?
ਕੀ ਦੇਣ ਵਾਲਾ, ਦਰਸ਼ਣ ਦੇਣ ਵਾਲਾ?
ਅਤੇ ਸਭ ਕੁਝ ਦੇਣ ਵਾਲਾ ਕੌਣ ਹੈ?
ਪੁੱਛੇ ਜਾਣ ‘ਤੇ, ਕਿਰਪਾ ਕਰਕੇ ਮੈਨੂੰ ਇਸ ਬਾਰੇ ਦੱਸੋ.
[ਬੁੱਧ:]
ਭੋਜਨ ਦੇਣ ਵਾਲਾ ਦੇਣ ਵਾਲਾ ਤਾਕਤ ਦਿੰਦਾ ਹੈ.
ਕੱਪੜੇ ਦੇਣ ਵਾਲਾ, ਸੁੰਦਰਤਾ ਦੇਣ ਵਾਲਾ
ਵਾਹਨ ਦਾ ਦੇਣ ਵਾਲਾ, ਸੌਖਿਆਂ ਹੀ ਦੇਣ ਵਾਲਾ
ਇਕ ਦੀਵਾ ਦੇ ਦੇਣ ਵਾਲਾ, ਦਰਸ਼ਣ ਦਾ ਦਾਤਾ.
ਅਤੇ ਉਹ ਇੱਕ ਜੋ ਨਿਵਾਸ ਕਰਦਾ ਹੈ,
ਉਹ ਹੈ ਜੋ ਸਭ ਕੁਝ ਦੇਣ ਵਾਲਾ ਹੈ.
ਪਰ ਉਹ ਜਿਹੜਾ ਧਮ ਨੂੰ ਸਿਖਾਉਂਦਾ ਹੈ
ਦਾ ਇੱਕ ਦੇਣਦਾਰ ਹੈ
ਮੌਤ ਤੋਂ ਪਹਿਲਾਂ

83) Clasicul românesc 2698 Luni 30 Iulie LECȚIA (38) LECȚIUNEA Tue Aug 2 2007 [A deva:] Un dătător al ceea ce este un dătător de putere? Un dătător de ce, un dătător al frumuseții? Un dătător de ceea ce, un dăruitor de ușurință? Un dătător de ceea ce, un dătător al viziunii? Și cine dăruiește totul? Fiind întrebat, vă rog să-mi explicați asta. [Buddha:] Un dătător de mâncare este un dătător de putere. Un dăruitor de haine, un dătător de frumusețe. Un dăruitor al unui vehicul, un dăruitor de ușurință. Un dătător al unei lămpi, un dătător de vedere. Și cel care dă o reședință, este cel care dă totul. Dar cel care învață Dhamma este un dăruitor al Deathless.

84) Классический русский 2698 Пн 30 июл УРОК (38) УРОК Вторник 2 авг 2007 [Дева:] Даритель того, что является дарителем силы? Даритель чего, даритель красоты? Даритель чего, дающий легкость? Даритель чего, дающий видение? И кто дарует все? На вопрос, пожалуйста, объясните мне это. [Будда:] Даритель пищи - дающий силу. Даритель одежды, даритель красоты. Дающий автомобиль, дающий легкость. Даритель лампы, даритель видения. И тот, кто дает место жительства, это тот, кто является дарителем всего. Но тот, кто учит Дхамме является дарителем Бессмертный.

85) Samoan Samoa 2698 Mon 30 Jul LESSON (38) LESONA Tese Aukuso 2 2007 [Ava:] O lē foaʻiina atu o le a le mea e foaʻiina atu le malosi? O lē na te foaʻi mai, o le a le mea e ofoina mai le matagofie? O lē e foaʻiina mea, o lē foaʻi faigofie? O lē e foaʻiina mai, o le a le mea na te tuuina mai se faʻaaliga? Ma o ai na te foaʻi mea uma? A o fesili mai, faamolemole faamatala mai lenei mea ia te au. [Buddha:] O se tagata e tufatufa meaai o se foaʻiina o le malosi. O lē foaʻiina lavalava, o se foaʻi matagofie. O se tagata e tuuina atu se taavale, o se tagata e faigofie. O le na te tuuina atu se moli, o se tagata e tuuina mai se faaaliga vaaia. Ma o le na te tuuina atu se fale, o ia lea na te foaʻi mea uma. Ae o le faiaoga o le Dhamma o ia o se foaʻi Le ua Oti.

85) Samoan Samoa 2698 Mon 30 Jul LESSON (38) LESONA Tese Aukuso 2 2007 [Ava:] O lē foaʻiina atu o le a le mea e foaʻiina atu le malosi? O lē na te foaʻi mai, o le a le mea e ofoina mai le matagofie? O lē e foaʻiina mea, o lē foaʻi faigofie? O lē e foaʻiina mai, o le a le mea na te tuuina mai se faʻaaliga? Ma o ai na te foaʻi mea uma? A o fesili mai, faamolemole faamatala mai lenei mea ia te au. [Buddha:] O se tagata e tufatufa meaai o se foaʻiina o le malosi. O lē foaʻiina lavalava, o se foaʻi matagofie. O se tagata e tuuina atu se taavale, o se tagata e faigofie. O le na te tuuina atu se moli, o se tagata e tuuina mai se faaaliga vaaia. Ma o le na te tuuina atu se fale, o ia lea na te foaʻi mea uma. Ae o le faiaoga o le Dhamma o ia o se foaʻi Le ua Oti.

86) Gàidhlig Albannach Clasaigeach 2698 Diluain 30 Iuchar LESSON (38) LEASAN Tue Aug 2 2007 [A deva:] A bheir seachad seachad dè a tha a ‘toirt seachad neart? A bheir seachad seachad dè a tha a ‘toirt seachad bòidhchead? A bheir seachad seachad dè a tha a ‘toirt seachad cothrom? A bheir seachad seachad dè a tha a ‘toirt seachad sealladh? Agus cò a tha a ‘toirt seachad gach nì? Ma thèid iarraidh ort, mìnich seo dhomh. [The Buddha:] Tha neach a tha toirt seachad biadh a ‘toirt neart dha. A ‘toirt seachad aodach, a tha toirt seachad bòidhchead. A ‘toirt seachad carbad, a tha a’ toirt seachad cothrom. A ‘toirt seachad lampa, a tha a’ toirt seachad lèirsinn. Agus an neach a bheir seachad àite-fuirich, an neach a tha a ‘toirt seachad gach nì. Ach an neach a tha a ‘teagasg an Dhamma a ‘toirt seachad a ‘bhàis.

87) Класични српски 2698 понедељак 30 јул ЛЕКЦИЈА (38) ЛЕКЦИЈА Уто Авг 2 2007 [А дева:] Дали је онај даваоц снаге? Дајеш ли шта, давалац лепоте? Дајеш ли нешто, давањем лагодности? Давао је шта, давалац визије? А ко је давао све? Ако ме питате, молим вас објасните ми то. [Буда:] Даваоц хране је даваоц снаге. Дадиља одјеће, даваоца лепоте. Даваоц возила, даваоца лакоће. Даваоц лампе, давалац визије. И онај ко даје резиденцију, је онај ко је давао све. Али онај који предаје Дхамму је давалац Без смрти.

88) Sechaba sa Sesotho 2698 Monna 30 Jul Thuto (38) Thuto Tue Aug 2 2007 [Deva:] Ke mang ea fanang ka matla? Ea fanang ka eng, ea fanang ka botle? Ke mang ea fanang ka boiketlo? Ea fanang ka eng, ea fanang ka pono? Hona ke mang ea fanang ka ntho e ‘ngoe le e’ ngoe? Ha u botsoa, ka kōpo hlalosetsa sena. [Buddha:] Ea fanang ka lijo ke matla a fanang ka matla. Ea fanang ka liaparo, ea fanang ka botle. Koloi ea koloi, ea fanang ka boiketlo. Ea fanang ka lebone, ea fanang ka pono. ‘Me ea fanang ka bolulo, ke eena ea fanang ka ntho e ‘ngoe le e’ ngoe. Empa ea rutang Dhamma ke mofani oa ea se nang boiketlo.

89) Shona Shona 2698 Mon 30 Jul CHIDZIDZO (38) CHIDZIDZO Tue Aug 2 2007 [A deva:] Mupi wepi anopa simba? Anopa wei, anopa kunaka? Munhu anopa chii, mupi wekusununguka? Anopa wei, mupi wekuona? Uye ndiani anopa zvinhu zvose? Kana uchibvunzwa, ndapota tsanangura izvi kwandiri. [Buddha:] Munhu anopa zvokudya ndiye anopa simba. Anopa zvipfeko, anopa kunaka. Anopa motokari, anopa rugare. Munhu anopa mwenje, anopa maonero. Uye uyo anopa pokugara, ndiye uyo anopa zvinhu zvose. Asi uyo anodzidzisa Dhamma ndiye anopa the Deathless.

90) Classical Sindhi 2698 پير 30 جولاء لسٽون (38) ڊاڪٽر فائونڊيشن 2 وڳي 2007 [الف ديوا:] هڪ طاقت جو هڪ طاقت ڇا آهي؟ ڪنهن کي ڇا جو، تنهنجو حسن جي؟ ڪنهن کي ڇا، تنهنجو آسانيء جو؟ تنهن جو هڪ اهڙو، ڇا ڏسڻ وارو خواب؟ ۽ ڪير ھر ڪنھن جو آھي؟ پڇيو ويو، مهرباني ڪري هن مون کي ٻڌايو. [هن مهاتما:] کاڌي جي هڪ طاقت جو طاقتور آهي. ھڪڙو ڪپڙو جو، ھڪڙو خوشبوء جو. ھڪڙو گاڏي جي ھڪڙي، ھڪڙو آسانيء جو. ھڪڙو ڏيئو ڏيئو جي ڏيئو، ڏسڻ جو ھڪڙو. ۽ جيڪو ھڪڙو رھڻ جو ھنڌ آھي، اھو ڪير آھي جيڪو سڀڪنھن شيء جو آھي. پر اهو، جيڪو ڌما کي سيکاريندو آهي ھڪڙو عاشق آھي ناهن.

සම්භාව්ය සිංහල 2698 සඳුදා 30 ජූලි පාඩම් (38) පාඩම් අඟහරුවාදා 2 අගෝස්තු 2007 [ඩාව:] ශක්තිය සපයන්නා යනු කුමක්ද? අලංකාර තෑග්ගක් සපයන්නා කුමක් ද? පහසුවෙන් ලබා ගත හැකි දේ කුමක්ද? දෘශ්යමාන කෙනෙකුව කුමක්ද? සියල්ලේම දෙන්නා කවුද? මා විමසූ විට කරුණාකර මෙය මට පැහැදිලි කරන්න. [බුදුන්:] ආහාර සපයන්නා ආහාර ශක්තියයි. ඇඳුම් ඇඳුමෙන් සැරසෙන කෙනෙකි. වාහනයක වාහනය දෙන තැනැත්තාට පහසුයි. පහන් දඩයක්කාරයෙක්, දර්ශනයක් දෙන තැනැත්තා. පදිංචිය ලබා දෙන තැනැත්තා, හැම දෙයක්ම දෙන්නෙක් තමයි. නමුත් ධර්මය උගන්වන තැනැත්තා තෑග්ගක් මරණිය

92) Klasický slovenský 2698 Po 30 Júl LEKCIA (38) LEKCIA Utorok 2. augusta 2007 [A deva:] Darca toho, čo je darca sily? Darca toho, čo darca krásy? Čo dávať darcovi ľahkosti? Dávajúci, čo dáva víziu? A kto je darcom všetkého? Byť požiadaný, prosím, vysvetlite mi to. [Budha:] Darca jedla je darca sily. Darca oblečenia, darca krásy. Darca vozidla, darca ľahkosti. Darca lampy, darca videnia. A ten, kto dáva bydlisko, je ten, kto je darcom všetkého. Ale ten, kto učí Dhammu je darcom Deathless.

93) Klasična slovenska 2698 pon 30 jul LESSON (38) LESSON 2. avgust 2007 [A deva:] Dajalec, kaj je dajalec moči? Dajalec kaj, dajalec lepote? Dajalec kaj, ki olajša? Dajalec kaj, dajalec vizije? In kdo je dajalec vsega? Prosim, prosim, pojasnite to mi. [Buda:] Dajalec hrane je dajalec moči. Dajalec oblačil, darilo lepote. Dajalec vozila, odjemalec lahkotnosti. Dajalec svetilke, dajalec vizije. In tisti, ki daje prebivališče, je tisti, ki je dajalec vsega. Toda tisti, ki uči Dhammo je darilo Brez smrti.

94) Soomaliga Soomaliga ah 2698 Isniin 30 Jul LESSON (38) CUTUB Tue Aug 2 2007 [Deva:] Waa maxay bixiyaha awoodda? Wanaag-bixiye ah waxa uu, bixiye qurux badan? Waa mid ka mid ah bixiyeyaasha, waxa uu yahay mid sahlan? Soo bixiyaha waxa ka mid ah, aragtida aragtida? Oo bal yaa wax sii sheega? Markii la weydiisto, fadlan ii sharax. [Buddha:] Cunto qaadashadiisu waa mid xoog leh. Soo bixiyaha dharka, quruxda quruxda. Bixiyaha gaari, bixiye fudud. Fidiyaha iftiinka, bixiyaha aragga. Iyo kan ku siinaya degaan, Waa kan wax walba ka sarreeya. Laakiin kan wax bara Dhamma waa bixiye dhimashada.

95) Español clásico 2698 lun 30 jul LECCIÓN (38) LECCIÓN Martes 2 de agosto de 2007 [A deva:] ¿Un dador de lo que es un dador de fuerza? ¿Un dador de qué, un dador de belleza? Un dador de qué, un dador de la facilidad? ¿Un dador de qué, un dador de visión? ¿Y quién es un dador de todo? Al ser preguntado, por favor explícame esto. [El Buda:] Un dador de comida es un dador de fuerza. Un dador de ropa, un dador de belleza. Un dador de un vehículo, un dador de facilidad. Un dador de una lámpara, un dador de visión. Y el que da una residencia, es quien da todo. Pero el que enseña el Dhamma es un dador de el inmortal

96) Sunda Klasik 2698 Mon 30 Jul palajaran (38) palajaran Tue Aug 2 2007 [A deva:] A giver tina naon a giver kakuatan? A giver tina naon, a giver kaéndahan? A giver tina naon, a giver of betah? A giver tina naon, a giver visi? Jeung saha a giver tina sagalana? Keur ditanya, mangga ngajelaskeun ieu kuring. [The Buddha:] A giver pangan mangrupakeun giver kakuatan. A giver baju, hiji giver kaéndahan. A giver sahiji wahana a, a giver of betah. A giver tina lampu hiji, hiji giver visi. Sarta salah sahiji anu méré tinggal hiji, nyaeta hiji anu mangrupakeun giver tina sagalana. Tapi hiji nu ngajarkeun ka Dhamma mangrupakeun giver tina nu Deathless.

97) Classical Swahili 2698 Tarehe 30 Julai Somo (38) Somo Tue Agosti 2 2007 [Deva:] Mtoaji wa mtoaji wa nguvu? Mtoaji wa nini, mtoaji wa uzuri? Mtoaji wa nini, mtoaji wa urahisi? Mtoaji wa nini, mtoaji wa maono? Na ni nani aliyepa kila kitu? Kuulizwa, Tafadhali nisalimu hii. [Buddha:] Mtoaji wa chakula ni mtoaji wa nguvu. Mtoaji wa nguo, mtoaji wa uzuri. Mtoaji wa gari, mtoaji wa urahisi. Mtoaji wa taa, mtoaji wa maono. Na yule anayepa makazi, ndiye aliyepaye kila kitu. Lakini yeye anayefundisha Dhamma ni mtoaji wa Mchungaji.

98) Klassisk svenska 2698 mån 30 jul LESSON (38) LESSON tis 2 aug 2007 [A deva:] En givare av vad som är en givare av styrka? En givare av vad, en skönhetsgivare? En givare av vad, en givare av lätthet? En givare av vad, en visionsgivare? Och vem är en givare av allting? Frågas, förklara det här för mig. [Buddha:] En givare av mat är en givare av styrka. En givare av kläder, en skönhetsgivare. En givare av ett fordon, en givare av lätthet. En givare av en lampa, en visionsgivare. Och den som ger bostad, är den som är givare av allting. Men den som lär Dhamma är en givare av den dödlösa.

99) тоҷикӣ классикӣ 2698 Панҷ 30 июли соли 2011 (38) Сентябри 2007 2007 [Ама]:] Офаринандаи он чӣ гуна аст? Додани кадом чизи, ҷолиби зебоӣ аст? Додани чизи, доданаш осон аст? Офаринандаи он чӣ, ки дар бораи чашм дида мешавад? Ва кист, ки ҳама чизро дар ҳама парда аст? Пурсед, ки ин ба ман фаҳмонед. [Буддо:] Ҳосили ғизои ғизоӣ тақвият меёбад. Додани либос, ҷуфти зебо. Овоздиҳии як автомобил, як нафарро осонтар мекунад. Додани як чароғдон, як ғуломро дид. Ва касе, ки истиқомат мекунад, Оё он касе, ки ҳама чизро офаридааст? Аммо касе, ки Даммамро таълим медиҳад аз ҷониби Насиҳат.

100) செம்மொழி தமிழ்

2698 Mon 30 Jul LESSON (38) லெசன் Tue Aug 2 2007
[ஒரு தேவ dhai:]

பலம் கொடுப்பவர் yaar?
அழகுக்கு அழகு சேர்ப்பது என்ன?
எளிதில் கொடுப்ப dhu yaar?, கொடுப்பவர் யார்?
பார்வை அளிப்பவர் என்ன?
எல்லாவற்றையும் கொடுப்பவர் யார்?
கேட்டால், தயவுசெய்து எனக்கு விளக்கவும்.
[புத்தர்:]
உணவு அளிப்பவர் வலிமை கொடுப்பவர்.
துணிகளைக் கொடுப்பவர், அழகிய அழகுமிக்கவர்.
ஒரு வாகனம் கொடுப்பவர், எளிதில் sella கொடுப்பவர்.
விளக்கு கொடுப்பவர், பார்வை கொடுப்பவர்.
மற்றும் ஒரு குடியிருப்பு கொடுக்கிறது யார்,
எல்லாவற்றையும் கொடுப்பவர் ஒருவர்.
ஆனால் தர்மம் கற்பிக்கிறவன்
ஒரு கொடுப்பவர்
மரணமற்ற.

101) క్లాసికల్ తెలుగు

2698 Mon 30 Jul LESSON (38) లెసన్ Tue Aug 2 2007
[ఒక డెవా:]

బలం ఇచ్చేవాడు ఏమి ఇస్తాడు?
సౌందర్య గ్రహీత ఏది?
ఏది ఇచ్చేవాడు, సౌలభ్యం ఇచ్చేవాడు?
దానికి బట్వాడా ఇచ్చేవాటిని ఇచ్చేవా?
మరియు ప్రతి ఒక్కరికి ఎవరు ఇచ్చేవాడు?
అడిగినప్పుడు, దయచేసి నాకు ఇది వివరించండి.
[ది బుద్ధ:]
ఆహారం ఇచ్చేవాడు బలం ఇచ్చేవాడు.
బట్టలు ఇచ్చేవాడు, అందాన్ని ఇచ్చేవాడు.
వాహనం ఇచ్చేవాడు, సులభంగా అందించేవాడు.
దీపమును ఇచ్చేవాడు, దానికి దర్శకుడు.
మరియు ఒక నివాసం ఇస్తుంది ఎవరు,
ప్రతి ఒక్కరికి ఇచ్చేవాడు.
కానీ ధర్మ బోధించేవాడు
ఇచ్చేవాడు
మరణం.

102) ภาษาไทยคลาสสิก 2698 จันทร์ 30 ก.ค. บทเรียน (38) บทเรียนวันอังคารที่ 2 สิงหาคม 2550 [A deva:] ผู้ให้สิ่งที่เป็นผู้ให้ความแข็งแรง? ผู้ให้สิ่งที่มอบให้กับความงาม? ผู้มอบของสิ่งที่ผู้ให้ง่าย? ผู้ให้สิ่งที่ผู้ให้มองเห็น? และใครเป็นผู้ให้ทุกสิ่งทุกอย่าง? ถูกถามโปรดอธิบายเรื่องนี้ให้ฉัน พระพุทธเจ้า ผู้ให้อาหารเป็นผู้ให้ความแข็งแรง ผู้ให้เสื้อผ้าผู้ให้ความงาม ผู้ให้ของรถผู้ให้ง่าย ผู้ให้แสงสว่างผู้ให้มองเห็น และคนที่ให้ที่อยู่อาศัย, คือผู้ที่ให้ทุกอย่าง แต่เป็นผู้สอนธรรมะ เป็นผู้ให้ คนมรณะ

103) Klasik Türk 2698 Mon 30 Jul LESSON (38) DERS SAYISI 2 Ağu 2007 [Bir deva:] Güçlü bir güç veren nedir? Ne bir güzellik, güzellik veren? Ne bir vericiydi, kolaylık verici mi? Ne bir vericidir, vizyon sahibi mi? Ve kim her şeyin bir vericisi? Sorulmadan, lütfen bunu bana açıklayınız. [Buda:] Bir yiyecek veren bir güç kaynağıdır. Bir elbise askısı, güzellik veren. Bir araç vericisi, kolay bir şekilde. Bir lamba vericisi, bir görüş açısı. Ve ikamet veren kişi, her şeyin bir vericisi olan kişidir. Ama Dhamma’yı öğreten kişi bir vericisidir Ölümsüz.

104) Класичний Укайнінан 2698 пн. 30 лип. РЕЗУЛЬТАТ (38) УРОК Тю 2 серпня 2007 р [А дева:] Подач, що дає сили? Даруй що, дарувальник краси? Даруй що, дарувальник легкості? Подачальник того, хто дає бачення? І хто дає все? Якщо вас попросили, будь ласка, поясніть це мені. [Будда:] Подарувальник їжі є дарувальником сили. Отримувач одягу, дарувальник краси. Давач автомобіля, дарувальник легкості. Давач лампи, дає бачення. І той, хто дає резиденцію це той, хто дає все. Але той, хто вчить Дхамму є дарувальником безсмертний.

105) کلاسیکی اردو 2698 من 30 جولائی سبق (38) سبق مئی 2، 2007 [ایک دیوا:] طاقت کا مالک کیا ہے؟ کس کے مالک، خوبصورتی کا ایک مددگار؟ کس کا ایک مددگار، آسانی کا ایک مددگار؟ نقطہ نظر کا کیا خیال ہے؟ اور جو ہر چیز کا مالک ہے پوچھا جا رہا ہے، براہ کرم اس سے میری وضاحت کرو. [بدھ:] خوراک کا ایک گروہ طاقتور ہے. کپڑے کا ایک مالک، خوبصورتی کا ایک مالک. ایک گاڑی کا ایک آسان، آسانی کا مددگار. چراغ کا ایک گروہ، بصیرت کا مالک. اور جو رہائش گاہ دیتا ہے، وہی ہے جو ہر چیز کا مالک ہے. لیکن وہ جو ڈھما سکھاتا ہے ایک مددگار ہے مردہ

106) Klassik o’zbek 2698 Dushanba, 30-iyul Dars (38) LESSON Tue 2-avgust [A deva:] Quvvatni beradigan narsalarni beruvchi kim? Nima go’zal, go’zallik beruvchi kimdir? Nimani beruvchi, taskin beruvchi kishi? Ko’zni berguvchi, nima beradi? Va hamma narsani kim beradi? Iltimos, buni menga tushuntirib bering. [The Buddha:] Oziq-ovqatlarni etkazib beruvchi kuch kuch beradi. Kiyim-kechak, go’zallik beruvchi. Transport vositasini beruvchi, qulaylik beruvchi. Chiroqni beruvchi, vahiyni beruvchi. Hayotni bergan kishi, hamma narsani beradigan kishi. Ammo Dhammaga ta’lim bergan kishi Biror kishi o’limsiz.

107) Tiếng Việt cổ điển 2698 Thứ Hai, ngày 30 tháng 7 Bài học (38) LESSON Tue Aug 2 2007 [A deva:] Một người cho một người cho sức mạnh là gì? Một người sáng tạo của những gì, một người cho vẻ đẹp? Một người sáng tạo của những gì, một người cho dễ dàng? Một người cho những gì, một người cho tầm nhìn? Và ai là người cho mọi thứ? Được hỏi, hãy giải thích điều này với tôi. [Đức Phật:] Một người cho ăn là một người cho sức mạnh. Một người cho quần áo, một người cho vẻ đẹp. Một người cho một chiếc xe, một người cho một cách dễ dàng. Một người cho một ngọn đèn, một người cho tầm nhìn. Và người đưa ra một nơi cư trú, là người là người cho mọi thứ. Nhưng người dạy Pháp là một người cho Cái chết.

108) Cymraeg Clasurol 2698 Dydd Llun 30 Gorffennaf LESSON (38) NEWYDD Tue Mawrth 2 2007 [A deva:] Rhoddwr o’r hyn sy’n roddwr cryfder? Rhoddwr o beth, rhoddwr o harddwch? Rhoddwr o beth, rhoddwr rhwydd? Rhoddwr o beth, rhoddwr o weledigaeth? A phwy sy’n rhoi’r gorau i bopeth? Gofynnir i chi, esboniwch hyn i mi. [Y Bwdha:] Mae rhoddwr bwyd yn roddwr cryfder. Rhoddwr o ddillad, rhoddwr o harddwch. Rhoddwr cerbyd, rhoddwr rhwydd. Rhoddwr lamp, rhoddwr o weledigaeth. Ac yr un sy’n rhoi preswylfa, yw’r un sy’n roddwr popeth. Ond yr un sy’n dysgu’r Dhamma yn rhoddwr y Deathless.

109) IsiXhosa zesiXhosa 2698 Mon 30 Julayi ISIFUNDO (38) ISIFUNDO NgoLwesihlanu u-Aug 2 2007 [Deva:] Umnikezeli wento enika amandla? Umnikezeli wento yintoni, onikezela ubuhle? Umnikezeli wani, umnikezeli wokukhulula? Unika bani, umniki wembono? Ngubani na onika yonke into? Xa ubuzwa, nceda uchaze oku kum. [UBuddha:] Umnikezeli wokutya nguye onika amandla. Umnikezeli weengubo, onikezela ubuhle. Umnikezeli wezithuthi, umnikezeli wokukhulula. Umnikezeli wesibane, umniki wombono. Yaye lowo unika indawo yokuhlala, nguye onika yonke into. Kodwa lowo ufundisa iDhamma ngumniki i-Deathless.
110) קלאסישע ייִדיש 2698 Mon 30 יולי לעסאַן (38) לעסאַן Tue Aug 2 2007 [א דעוואַ:] א גיווער פון וואָס איז אַ גיווער פון שטאַרקייַט? א גיווער פון וואָס, אַ גיווער פון שיינקייט? א גיווער פון וואָס, אַ גיווער פון יז? א גיווער פון וואָס, אַ גיווער פון זעאונג? און ווער איז אַ גיווער פון אַלץ? זייַענדיק געפרעגט, ביטע דערקלערן דעם צו מיר. [די בודאַ:] א גיווער פון עסנוואַרג איז אַ גיווער פון שטאַרקייַט. א גיווער פון קליידער, אַ גיווער פון שיינקייט. א גיווער פון אַ פאָרמיטל, אַ גיווער פון יז. א גיבל פון אַ לאָמפּ, אַ גיווער פון זעאונג. און דער איינער וואס גיט אַ וווינאָרט, איז דער איינער וואס איז אַ גיווער פון אַלץ. אבער דער איינער וואס לערנט די דהאַממאַ איז אַ גיווער פון די דעאַטהלעסס.

111) Yoruba Yoruba 2698 Oṣu Kẹsan 30 Oṣu Keje ỌBA (38) Awọn ỌBA TI Aug 2 2007 [A deva:] Olufunni ohun ti o nfun agbara? Olufunni kini, olufunni ẹwa? Olupese kini, olufunni ti Ease? Olufunni ti kini, olufun iran? Ta ni o nfunni ohun gbogbo? Ti beere fun, jọwọ ṣafihan eyi fun mi. [Awọn Buddha:] Olunni onjẹ ni ounjẹ agbara. Olufunni aṣọ, ẹniti o funni ni ẹwa. Olufunni ti ọkọ, olufunni ti Ease. Olufunni ti atupa, olufun iran. Ati ẹniti o funni ni ibugbe, ni ẹniti o nfunni ohun gbogbo. Ṣugbọn ẹniti o kọwa Dhamma jẹ olufunni ti

112) Zulu zulu 2698 Mon 30 Jul ISifundo (38) ISIFUNDO Tue Aug 2 2007 [I-deva:] Umnikezeli walokho onika amandla? Umnikezeli walokho, onikezela ubuhle? Umnikezeli walokho, onikezela kalula? Umnikeli wani, umnike umbono? Futhi ubani onika konke? Uma ubuzwa, sicela uchaze lokhu kimi. [I-Buddha:] Umnikezeli wokudla ungumnika amandla. Umnikezi wezingubo, onikezela ubuhle. Umnikezi wemoto, onikezela kalula. Umnikezeli wesibani, onikezela umbono. Futhi lowo onika indawo yokuhlala, nguye onika konke. Kodwa lowo ofundisa iDhamma ungumnikezeli the Deathless.

👆This is real Photo taken at
Kailaas, Maan-Sarovar, Tibet-China boarder from 18,600 feet height at 3.30 am in the morning !!!
This photo is not edited !!!
See the mesmerising beauty of nature …
Never seen before !!!
awosome. wonderful.

For The Gain of The Many and For The Welfare of The Many


Tirathna Parayana (“taking the Triple Gem as the supreme resort



Wherever there’s the religion, it’s cool and peaceful. Wherever a person practicing the religion is lacking, it’s hot and troubled. If there’s no religion, the mind is as hot as fire. Whenever there’s the religion — mindfulness and discernment — investigating, looking after the mind, the mind is cool.



Tushar An expert in Dhamma isn’t an expert in eating



This is a tactic in teaching monks to practice the Dhamma ‘rukkhamula-senasanam’ — under the shade of trees, in the mountains, in the forest, in lonely places where it’s scary — ahara-sappaya, where the food is amenable. ‘Amenable’ here means that it doesn’t disrupt the body, that it isn’t harmful or toxic to the body; and that it doesn’t disrupt the mind as well. ‘Amenable food’ means nothing but rice sometimes, or just a little food, so that our meditation goes well. It’s amenable for those intent on the Dhamma.





But those of us who are intent on nourishing the stomach for the sake of the body can’t do this at all. Otherwise we’ll die — don’t say I didn’t warn you. Normally if we eat a lot, with nothing but good dishes to eat, then we sleep like pigs. How can this be amenable? It’s amenable for the defilements, not for winning the Dhamma. It’s amenable for the affairs of defilements and the affairs of pigs.





The Lord Buddha lived in a royal palace — for how long? — and then left it to take up the homeless life. Who ever suffered more than he? ‘Buddha’ — Awakening — tends to arise in situations like that. His disciples came from all sorts of families — the families of kings, financiers, landowners — listen to this — wealthy people. When they went out to become ’sons of the Sakyan, sons of the victorious Buddha,’ how did they live? ‘If we’re going to die, then we die. We’re not going to worry or be bothered with anything at all except for the Dhamma.’ There! They gained the Dhamma in difficult places, just like the Buddha.





So which way are we going to take? The Buddha has already shown us the way. The Dhamma arises in that sort of place — in tight spots where things are difficult. The Dhamma arises from a heap of suffering. If there’s no heap of suffering, then mindfulness and discernment don’t arise. If we don’t think, we don’t gain mindfulness and discernment. The Dhamma doesn’t appear. If there’s a lot of stress, it’s a whetstone for discernment, which probes for clear insight into the affairs of stress. This way we can live through it and come out superlative people.



So then. Evam.

From


bhikkhu0@gmail.com



Friends:



Those heavily blinded by Ignorance takes Animal Rebirth!



Because of greed one is reborn in eggs of geese, doves & other animals
obsessed by great passion like in the womb of a rhinoceros.. .
Because of ignorance one is reborn in the eggs of insects and worms.
Because of hate one is reborn
as snake. Because of pride and obduracy,
one is reborn as lion. Because of arrogance & narcissism one is reborn in
the wombs of donkeys and dogs. If miserly & discontented one creates
rebirth as a monkey. If foulmouthed, faithless & shameless one is reborn
as crow. Those flogging, chaining & injuring elephants, horses, & buffalos
become spiders, scorpions, & stinging insects of cruel character. Those who
are flesh-eating, angry, & fiery are reborn after death as tigers, jackals,
cats, sharks, vultures, wolves & the like. Those who are generous givers,
but angry & cruel become Nāgas = snake-demons  of great iddhi-power…
Any deliberate wrongdoing in thought, speech &/or action can produce
rebirth as animal. Therefore should one shun all ever that is wrongdoing.. .

Source (edited extract):
Pañcagatidīpanī
  by Ashvaghosa & Saddhammaghosa: 11-12th century AC.
Tr. by Ann A. Hazlewood. Journal of the Pāli Text Society. Vol. XI 1987:
http://www.pariyatt i.com/book. cgi?prod_ id=132714


  
 Friendship is the Greatest 
J
 Bhikkhu Samahita ] Sri Lanka [
 http://what-buddha-said.net/
 
http://groups. google.com/ group/Buddha- Direct
 
http://groups. google.com/ group/What_ Buddha_Said 


Online edition of India’s National Newspaper
Sunday, Oct 07, 2007

Solution must include military: ASEAN

P. S. Suryanarayana

SINGAPORE: The Association of South East Asian Nations (ASEAN) has proposed that Myanmar’s military establishment must be “part of the solution” to the current crisis in that country.

Myanmar is a member of the 10-nation forum. And, Singapore, in its capacity as the ASEAN Chair, has articulated this position at the United Nations Security Council during its session on the current situation in Myanmar. The ASEAN’s proposal acquires importance, in the context of calls by Myanmar’s opposition groups and major countries for a power shift in that country from the military rulers to civilian leaders under a democratic framework. The ASEAN had earlier expressed “revulsion” over the reported manner in which Myanmar junta tried to suppress the latest uprising against it. Addressing the Council session in New York on Friday, U.N. Special Envoy Ibrahim Gambari suggested that the proposed meeting between Myanmar’s chief military ruler Than Shwe and Aung San Suu Kyi be held “as soon as possible.”

This was “vital,” Mr. Gambari said, alluding to “the potentially welcome development” of Senior General Than Shwe’s offer to “personally meet” Ms. Suu Kyi. U.N. Secretary General Ban Ki-moon called for a serious and comprehensive dialogue between the junta and the opposition in Myanmar. Mr. Ban said: “Now, more than ever before, the Government of Myanmar should take bold actions towards democratisation and respect for human rights.”

It was in this climate of opinion that Singapore’s Permanent Representative at the U.N., Vanu Gopala Menon, speaking on behalf of the ASEAN, said: “It would be a grievous mistake to think that if the SPDC left the scene tomorrow … all problems would automatically be resolved. The military is a key institution in Myanmar that cannot be wished away. Any peaceful solution to the crisis will have to involve all parties, including the military. If the military is not part of the solution, there will be no solution.”


From


lalitkhandare@yahoo.co.uk


http://atrocitynews .wordpress. com/





The congrgation mainly coming from Indian buddhist backgound then entered in Dr Ambedkar gardern located in the centre of the city where the demand charter was read out by the conveynors. The charter implores Indian government to intiate support the cause. Ambedkarie generally come from 25% of Indian population which iteslef is big pressure block in world political system. The peaceful protest couminated with monks giving guiding notice to the monb in front of Dr Ambedkar Statue.
o15.JPG
Pic015: Marching ahead; restoring World order
And then was ultimate time for mob to pay tribute to monks people who died in the peaceful fight for democracy. This was the touching scene. 
016.JPG
Pic016: Monks right there
017.JPG
Pic018: We, the people! Govt of India hear this!

From


nirapirikai@yahoo.co.in


If you are a Original Inhabitant of The Great Prabuddha Bharath(SC/ST) it becomes very difficult now to prove it in Tamilnadu.


The state government has issued a new GO creating district level and state level committees to scrutinise the caste certificates issued to SC/ST people. If a Original Inhabitant of The Great Prabuddha Bharat wants to join in an educational institution or a job he has to apply for the verification of his caste certificate six months in advance.


Tamilnadu government has issued GO No 108 on 12.09.2007 constituting district and state level committees. District collector, district level SC welfare officer and an anthropologist will be nominated to the District level committee to look after the SC certificates.



Secretary for the SC/ST welfare department, Director/commission er and an Anthropologist will be part of the state level committee to scrutinise the ST certificates. If you find any discrepancies over the decision of the committee, you have to appeal before the High Court.


Already the Original Inhabitants of The Great Prabuddha Bharathare facing numerous hurdles to get admissions in educational institutions. In the age of privatisation finding a job is very difficult. By issuing this GO the Tamilnadu government has pushed the Original Inhabitant of The Great Prabuddha Bharath into inescapable situation.

Ravikumar
MLA,Viduthalai Chiruthaikal( DPI)
Tamilnadu


The easiest and surest way to over come such problem is to go the Uttar Pradesh way. Original Inhabitant of The Great Prabuddha Bharath must unite ’ For The Gain of The Many and For The Welfare of The Many’ through their own empowerment and by freeing themselves from the slavery of the Stooges of The Invaders’ cults.


From


nishikantwaghmare@gmail.com


Why not this way?


The Easiest and Surest way is that all the Original Inhabitants of the Great Prabuddha Bharath take Dhikshas. And the Invders’ Cults could also follow suit for the gain of the many and for the welfare of the many. For this to happen Empowerment is the master key.


The temple is organising workshops for priests to keep alive age-old traditions of  The Invader’s Cult and prevent conversion of Original Inhabitants of The Great Prabuddha Bharath

BANGALORE:  Alarmed by Original Inhabitants of The Great Prabuddha Bharath (SC/STs) converting to other faiths, especially Christianity, India’s richest temple Tirumala Tirupati Devsthanam (TTD) that was originally a Buddhaist Centre has geared up to train its priests to take up the onus of preserving Invader’s Cult.

One of its recently-announced initiatives to preserve Invader’s Cult is to train priests across the country on proper ways of conducting puja. “The new generation of priests are hardly aware of our cult. They do not know the necessary shlokas, their meaning, and the necessity of puja itself. They need to be trained since they will be the ones preserving our cult. So we have initiated the programme,” said Sveta Bhuman, director of priests’ training school at TTD.

 

The temple has been training young priests in Andhra Pradesh for the past two months in batches. “Now we want to extend it to the whole of India. We will begin with Tamil Nadu and Karnataka,” Bhuman said.

A seven-day workshop is held for batches of 30s where young priests learn about the various cults of the Invaders, like Vaishnavism and Shaivaism, along with the methodology of conducting pujas and punaskaras, the meaning of prayers, various customs, traditions and the evolution of Invader’s cult. 


“The onus of keeping alive the age-old Invader’s Cult is on the priests,” executive officer of TTD K V Ramanachari said. 


After the navaratri brahmotsavams (dusshera), TTD would be sending out letters informing about the programme to endowment officers of all states. “We will bear the expenses of travel, accommodation and the workshop,” Bhuman said. 


TTD, considered to be the most popular pilgrimage centre in India, has been worried about the Dhiksha of the Original Inhabitants of The Great Prabuddha Bharath into Christianity and other religions, especially in the villages surrounding the temple. Many Invaders Cults have staged protests urging TTD to initiate measures to prevent Dhikshas.


In a historic move to prevent scheduled castes and tribes from Dhikshs into Buddhism, TTD has begun performing the wedding ceremony of Lord Balaji and goddess Padmavati in a Original Inhabitants of The Great Prabuddha Bharath village every month”Original Inhabitants of The Great Prabuddha Bharath have been discriminated against for years. This alienation has lead to religious Dhikshas. We have to make them feel that they are the Original Inhabitants of The Great Prabuddha Bharath,” said TTD chairman B Karunakara Reddy.


http://www.dnaindia.com/report.asp?newsid=1125802&pageid=2DNA- Mumbai Saturday, October 6, 2007.


 To


The Editor DNA,Mumbai


 From:Nishikant Waghmare, Mumbai.


Dear Sir,


The DNA of October 6, 2007 has a DNA India page 13 article on Tirupathi  temple,India’s richest temple and now they wish to preserve and keep alive age old tradition and prevent Dhikshas of Original Inhabitants of The Great Prabuddha Bharath. I wish to send this open letter to  Mr. B. Karunakara Reddy, Chariman Tirumala Tirupati Devsthanam ,through your News paper and Millions of Readers world wide. Kindly publish this letter.Thank you.


Original Inhabitants of The Great Prabuddha Bharath or untouchables are still considered outcasts in India and remain impoverished, discriminated against and segregated. Although the practice of “Untouchability” was abolished in 1950, it remains and is very much alive in India. The caste system in India is over 2,000 years old and is tied with the religion of Invader’s Cult, so it is not going down easy. India has one of the world’s largest democracies but the Original Inhabitants of The Great Prabuddha Bharath or so called “untouchables” do not generally feel that they have been given fair treatment.

India’s long history of affirmative action springs from decent instincts. The caste system is possibly the world’s ugliest social system. And it is sanctified by India’s largest religion: according to the Laws of Manu, an ancient Invader’s Cult text there were the First rate, second ,third and fourth rate souls and the fifth one the Original Inhabitants of The Great Prabuddha Bharath had no soul and they could do whatever they wanted to do., anybody from the Original Inhabitants of The Great Prabuddha Bharath who has the temerity to mention the name of a higher caste should have a red-hot nail thrust into his mouth; if he makes the mistake of telling a brahmin what to do, he gets hot oil poured into his ears and mouth.But The Buddha never believed in a soul and said all are equal.

Fortunately, India has moved on a bit since then. But socially and economically the place is still sharply stratified. People belonging to the Invader’s Cult get a far larger share of good jobs than do Original Inhabitants of The Great Prabuddha Bharath—or untouchables—get virtually none.

 In 1935, Dr. Ambedkar made the bold pronouncement, “I was born a Hindu(Invader’s Cult), and I had no choice about that. But I will not die a Hindu!” This sent a tremor throughout much of India. For the next twenty years, leaders of other major religions, mainly Muslim and Christian, tried to lure him. During this time, Dr. Ambedkar investigated these other religions to discover which offered  Original Inhabitants of The Great Prabuddha Bharath the most advantage and protection.

 

By 1956, he had reached his decision. On the full-moon day of October in that year, in a public ceremony in Nagpur, he led 500,000  Original Inhabitants of The Great Prabuddha Bharath in taking precepts and accepting Buddhism as their new faith. The precepts were administered by the Arakanese monk, Ven. U Chandramani.

 

Dr.Ambedkar said Caste can’t be destroyed. I do accept that the untouchables need equality as well. And to secure equality is also one of our objectives. But nobody can say that this equality can be achieved only by remaining as Hindu (Invader’s Cult) and not otherwise. There are two ways of achieving equality. One, by remaining in the Hindu fold and another by leaving it by conversion (Dhikshas). If equality is to be achieved by remaining in the Hindu fold, mere removal of the sense of being a touchable or an untouchable will not serve the purpose. Equality can be achieved only when inter-caste dinners and marriages take place. This means that the Chaturvarnya must be abolished and the Brahminic religion must be uprooted. Is it possible? And if not, will it be wise to expect equality of treatment by remaining in the Hindu religion? And can you be successful in your efforts to bring equality? Of course not. The path of conversion is far simpler than this. The Hindu society does not give equality of treatment, but the same is easily achieved by conversion. If this is true, then why should you not adopt this simple path of conversion? Speech by Dr. B.R.Ambedkar- May 30-31, 1936, Nashik.

 

Addressing a “Original Inhabitants of The Great Prabuddha Bharath-minority international conference” On December 27-29, 2006 organized by Cabinet colleague Ram Vilas Paswan; the Prime Minister Dr. Manmohan Singh did not mince words sharing his thoughts on discrimination faced by Original Inhabitants of The Great Prabuddha Bharath and Muslims. Dr. Singh became the first sitting Indian Prime Minister to openly acknowledge the parallel between the practice of “Untouchability” and the crime of apartheid. Singh described. “Untouchability is not just social discrimination; it is a blot on humanity.”

 

In conclusion, Dr. Manmohan Singh said, I would like to say that a conference like this must pay more attention to finding solutions to a problem rather than merely harp on the problem. You must also focus your attention on success stories that guide people and give them a ray of hope. The life of Babasaheb Ambedkar gives us hope as well as courage. It gives every Original Inhabitants of The Great Prabuddha Bharath hope and courage; it gives every Indian hope that a just society is not merely a false dream. It should give every modern democratic society hope.  

 

Now let us look back to the society sixty years ago (after independence) and the condition of the majority of our brethren and let us ask ourselves: In villages where 81% of India lives, has the practice of Untouchability gone? Do they get drinking water? Do they socialize like others? Have the human rights violations — rapes, beatings, and cold-blooded murders, stopped? Who is responsible for it? Please Think Now! Act Now!

 

An empowered India bereft of the respect for women, values of civilised existence and morality will collapse in the face of the disaffection and discontent of those who have suffered for centuries. Day in and day out we take pride in claiming that India has a 5000-year-old civilization. But the way the Original Inhabitants of The Great Prabuddha Bharath and those suppressed are being treated by the people who wield power and authority speaks volumes for the degradation of our moral structure and civilized standards.

Education is a change agent. What kind of change and progress can we anticipate if the education system is burdened with stereotype of the inherited merit of the few? How do we expect Universities to flourish and compete so long as we keep them as islands of caste prejudices and vanities?


I hope you will publish my letter in your DNA,incidentally I wish to inform you that I am subscriber of your DNA the Day one in Mumbai, I love your News Paper and Truth and freedom in the reporting without any fear.Truth will prevail.

 

With Much love, peace and compassion,

 

Yours in the mission,

 
Nishikant Waghmare, Director-
Asia & Pacific, Airline Ambassador, UN NGO, USA.
Camp: 22 Rajnigandha, Juhu Scheme, Mumbai. 400049.


comments (0)
(38) The Awakened One-Having Killed
Filed under: General
Posted by: site admin @ 6:53 pm

Roshan Kesare, Subash Rajamane and 3 others like MasterClass.

MasterClass

Sp
S
on
S
so
S
red
S
·
Pulitzer Prize winner David Mamet teaches the art of writing for the stage and screen.

masterclass.com
Start Your Free Trial
Learn from the Pulitzer Prize winner.
Learn More
77

Like
CommentShare
More stories
Chat (60)
More stories loaded.
People who have reacted

All 134
88
34
12
Close

Vikram Satish
7 mutual friends

FriendFriends

Palani Velu
1 mutual friend

Tej Poonacha
1 mutual friend

Vimala Vimala
1 mutual friend

Charan Cherry
1 mutual friend

Vinod Kumar
1 mutual friend

Nisar Nisar
1 mutual friend

Rikshitha Singh
1 mutual friend

Sharanya Venkatesh
1 mutual friend

Bhagavath Bhagi
1 mutual friend

Shanmugam K Shanmugam K
1 mutual friend

Shiv Ranjini Shiv
1 mutual friend

Murali Dev
1 mutual friend

Suresh Babu Suresh
1 mutual friend

Tarun Agrawal
1 mutual friend

Jyo Pariyar
1 mutual friend

Philip Rio
1 mutual friend

Priyesh Nayak
1 mutual friend

Manu Prasad
1 mutual friend

Binodh Kumar
1 mutual friend

Meghana Naidu
1 mutual friend

Monica Dhanapal
1 mutual friend

Suresh K Soori
1 mutual friend

Grace Victor
1 mutual friend

Basavaraja Indhu
1 mutual friend

Prem Kumar
1 mutual friend

Suhail Shaik
1 mutual friend

Manjunath Reddy
1 mutual friend

Eshen Eshwaran Eshen Eshwaran
2 mutual friends

Hema Hemavathi
1 mutual friend

Aishwarya Aishu
1 mutual friend

Bhavani Vani
1 mutual friend

Surendran Srinivasan
1 mutual friend

Arushi Pandey
1 mutual friend

Dk Raju
1 mutual friend

Rajesh Rajes
5 mutual friends

Nissy Philip
1 mutual friend

Dr-Ashok Kumar Ljp
4 mutual friends

Swetha Bettu
1 mutual friend

Joyce D Costa
1 mutual friend

Mohan Maddy
1 mutual friend

Choreographer Dinesh
1 mutual friend

Rakesh Brishan
1 mutual friend

Tejas A Reddy
1 mutual friend

Vinod U Kumar
1 mutual friend

Jayapal Venkatswaye
1 mutual friend

Vedhansh Kolekar
1 mutual friend

Shanthakumar Pskumar
1 mutual friend

Vinod Kumar
2 mutual friends

Meghana Prakash
1 mutual friend

Anju Moni Borah
1 mutual friend

Santhosh Santhu Selvaraj
1 mutual friend

Vijay Ragavan
3 mutual friends

Lourd Vincent
2 mutual friends

Alexander A
1 mutual friend

Thyagaraj Pavallur
1 mutual friend

Satish Satish
1 mutual friend

Ashwini Ramesh
1 mutual friend

Praveen Jason
1 mutual friend

Rohini Nagaraj
1 mutual friend

Kumar Cr
1 mutual friend

Sneha Deekaram
1 mutual friend

Chandan Veraj
2 mutual friends

Sudha Kalyan
2 mutual friends

Haran Giri
1 mutual friend

SBalajiyoges Kumar
1 mutual friend

ದಚ್ಚು ಅಭಿಮಾನಿ ಅಭಿಷೇಕ
1 mutual friend

Dhanraj Dhanu
1 mutual friend

Somanath Kumar
1 mutual friend

Kavi Kavitha
1 mutual friend

Praveen Dancer
1 mutual friend

Charan Das
1 mutual friend

Nixon Nixon
1 mutual friend

Ragu Veer
1 mutual friend

Vaibhav Rock
1 mutual friend

Vinod Dasan
1 mutual friend

Swathi Nav
1 mutual friend

Santhosh Choreographer
1 mutual friend

Vignesh Bushu
1 mutual friend

Tamil Selvam
1 mutual friend

Shreemurali Reddy
2 mutual friends

Mohan Arvind
2 mutual friends

Rakshith Venkatesh
1 mutual friend

Sherel Jeniffer
1 mutual friend

Vinay Kumar DH
1 mutual friend

Raghavendra RM
1 mutual friend

Shanmugam Nair
1 mutual friend

Priya Mundadan
1 mutual friend

Bharathi Shekar
4 mutual friends

Akilesh Reddy
1 mutual friend

Ravi Doddiah
3 mutual friends

Variety Bala
1 mutual friend

Prabhu Jack Dancer
2 mutual friends

Leo Stephen Vincent
3 mutual friends

Florence Stephen
3 mutual friends

Parikshith V Agastya
1 mutual friend

Abhishek Agarwal
1 mutual friend

Suresh Babu
1 mutual friend

Vishruth Rohan Reddy
1 mutual friend

Tom Madathiparambil
1 mutual friend

Jolly Bastian
2 mutual friends

Fathima Shariff
1 mutual friend

Prabhu Parthiban
1 mutual friend

Aparna Sampath
2 mutual friends

Mysore Sanjeev Kumar
3 mutual friends

Chitra Jo
1 mutual friend

Reshma Jagadish
1 mutual friend

Manjesh Kuruba
1 mutual friend

Vikram Sangli
1 mutual friend

Vasudha Bhat
1 mutual friend

Balaji V P Kamath
1 mutual friend

Gnana Prakash
1 mutual friend

Chandra Kala
1 mutual friend

Dinesh Krishnaswami
1 mutual friend

Mithra Devi
1 mutual friend

Kaushik Shakthivel
1 mutual friend

Soma Shekar
1 mutual friend

Steve Roberts
2 mutual friends

Charu Lee
7 mutual friends

Srilesh S Reddy
1 mutual friend

Devin Chandra Shekar
1 mutual friend

Roopa Raju
1 mutual friend

Mohan Reddy
1 mutual friend

Krupa Anand
1 mutual friend

Rajesh Sati
1 mutual friend

Mahesh Kumar Mc
5 mutual friends

Latha Siva
1 mutual friend

Sathyavathy Prakash
1 mutual friend

Sophia Jessus
1 mutual friend

Akash Singh Rajput
1 mutual friend

Hemanth Hemu
2 mutual friends

Arun Kumar
1 mutual friend

Ajay Samson
1 mutual friend

Riddhi Ramesh
1 mutual friend

Kindada Sutta

A Giver of What
in

A Giver of What

A Giver of What

Buddha

Buddha
Buddha

Buddha

Buddha

Buddha

19) Classical Catalan-Català clàssic
https://mail.google.com/mail/u/0/#inbox/164c6b8b88ecc6c0
Wisdom from World Religions New User Registration

Inbox
x

KRose Admin

Jul 23 (2 days ago)

to me

Don’t miss out on Wisdom from World Religions, a free online course

Dear buddhasaid2us ,

Thank you for signing up for the chance to take Wisdom from World
Religions. I’m excited to invite you on this adventure into the spirit,
and to get you started.

You can log into Wisdom from World Religions with the username and password below:

Portal Website Address: https://wisdomfromworldreligions.com/
Username: buddhasaid2us

I look forward to seeing you at the beginning of the course on June 4th or August 13th! Thank you again.

Warmly,

Professor Ken Rose

2691 & 2692 Tue & Wed 23 & 24 Jul LESSON (38) LESSON Tue Aug 2 2007

Kindada Sutta

A Giver of What
in

A Giver of What

A Giver of What

Buddha

Buddha
Buddha

Buddha

Buddha

Buddha

https://mail.google.com/mail/u/0/#inbox/164c6b8b88ecc6c0
Wisdom from World Religions New User Registration

Inbox
x

KRose Admin

Jul 23 (2 days ago)

to me

Don’t miss out on Wisdom from World Religions, a free online course

Dear buddhasaid2us ,

Thank you for signing up for the chance to take Wisdom from World
Religions. I’m excited to invite you on this adventure into the spirit,
and to get you started.

You can log into Wisdom from World Religions with the username and password below:

Portal Website Address: https://wisdomfromworldreligions.com/
Username: buddhasaid2us

I look forward to seeing you at the beginning of the course on June 4th or August 13th! Thank you again.

Warmly,

Professor Ken Rose

com

The Awakened One

 

The big buddha of Ushiku
Lantau Island Tour including Giant Buddha at Po Lin Monastery
Nara
 
Ghatva Sutta
Having Killed
Translated from the Pali by
Thanissaro Bhikkhu

As she was standing to one side, a devata recited this verse to the Blessed One:

Having killed what
do you sleep in ease?
Having killed what
do you not grieve?
Of the slaying
of what one thing
does Gotama approve?

[The Buddha:]

Having killed anger
you sleep in ease.
Having killed anger
you do not grieve.
The noble ones praise
the slaying of anger
— with its honeyed crest
& poison root —
for having killed it
you do not grieve.
(37)True Practice o The Awakened One-At the End of One’s Rope
Filed under: General
Posted by: site admin @ 5:33 pm

2690 Mon 23 Jul LESSON (37) LESSON Mon Aug 1 2007

Kindada Sutta

A Giver of What
in 29) Classical English,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,45) Classical Hindi-शास्त्रीय हिंदी,55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
72) Classical Marathi-
क्लासिकल माओरी,81) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,100) Classical Telugu- క్లాసికల్ తెలుగు,
104) Classical Urdu-کلاسیکی اردو- کلاسیکی اردو

112) Classical Oriya- ସର୍ବତ୍କୃଷ୍ଟ ଓଡ଼ିଆ,
[A deva:]

A giver of what is a giver of strength?
A giver of what, a giver of beauty?
A giver of what, a giver of ease?
A giver of what, a giver of vision?
And who is a giver of everything?
Being asked, please explain this to me.
[The Buddha:]

Buddha

White Buddha

Statue of Buddha

A giver of food is a giver of strength.
A giver of clothes, a giver of beauty.
A giver of a vehicle, a giver of ease.
A giver of a lamp, a giver of vision.
And the one who gives a residence,
is the one who is a giver of everything.
But the one who teaches the Dhamma
is a giver of
the Deathless.
\”Thich
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
শিক্ষার্থী প্রস্তুত হলে, শিক্ষক আবির্ভূত হবে - বুদ্ধের আকাঙ্ক্ষিত এক ওয়াই

২690 সনের ২3 জুলাই লেস্টন (37) পাঠান সোম 1 আগস্ট ২007
কিন্ডা সুতার
একটি দাতা এর কি

[একটি deva:]

শক্তি সরবরাহকারী কি দাতা?
কি একটি সৌন্দর্য, একটি দাতা সৌন্দর্য?
কি একটি আতিথেয়তার একটি দাতা, একটি সরবরাহকারী?
কি একটি উপহার, একটি দানকারী দাতা?
এবং সবকিছু সরবরাহকারী কে?
জিজ্ঞাসা করা হচ্ছে, আমার সম্পর্কে এই ব্যাখ্যা করুন।

[বুদ্ধ:]

খাদ্য সরবরাহকারী একটি শক্তি সরবরাহকারী।
জামাকাপড়, গার্ল
একটি গাড়ির একটি প্রদায়ক, সহজে একটি সরবরাহকারী।
একটি প্রদীপ দাতা, দৃষ্টি দানকারী।
এবং যারা একটি বাসস্থান দেয়,
তিনিই সবকিছুর দান করেন।
কিন্তু ধম্মকে শিক্ষা দেয় এমন একজন
একটি দাতা এর
মৃত্যুহীন

বিশ্লেষণাত্মক
ইনসাইট নেটের রেক্টর হিসাবে - বিনামূল্যে অনলাইন টিপিকা রিসার্চ অ্যান্ড
প্র্যাকটিস ইউনিভার্সিটি এবং সম্পর্কিত 11 টি ক্লাসিক্যাল ল্যাংগুয়েজে
http://sarvajan.ambedkar.org।

পঁসাঁঝিদা
জলা-আধাঁ প্যারিফ্যান্ট টিপিকাঠ অনুভানা সা পারাইয়াখা নিখিলভিজাল্য়া
স্রত্হহুৎ পভতী নিসায়য়া http://svajan.ambedkar.org এ 112 টি ধর্মগ্রন্থ
ভাসা

সব
সমাজে টিপিতাকা প্রচারের প্রচেষ্টা করে তাদের গবেষণালব্ধ ও ফেলোশিপের জন্য
পাঠের মাধ্যমে চূড়ান্ত লক্ষ্য হিসাবে অনন্ত সুখ অর্জন করতে সক্ষম করে। 7 ডি / 3 ডি লেজারের হোলিগ্রাম এবং Circarama সিনেমা সহ মেডিটেশন হল সহ সর্বশেষ ভিজ্যুয়াল ফরম্যাটে তাদের শিক্ষাগুলি উপস্থাপন করুন।

40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
જ્યારે વિદ્યાર્થી તૈયાર થાય, ત્યારે શિક્ષક દેખાશે - બુદ્ધ એ જાગૃત એક વાઈ

2690 સોમ 23 જુલાઈ લેસસન (37) લેશન મોન ઑગસ્ટ 1 2007

કિંડદા સુત્ત
શું આપનાર?

[એક દેવ]:

તાકાત આપનાર એટલે શું?
સુંદરતા આપનાર, શું આપે છે?
શું આપનાર, સરળતા આપનાર?
દ્રષ્ટિ આપનાર, શું આપે છે?
અને બધું જ આપનાર કોણ છે?
પૂછવામાં આવી, મને આ સમજાવો

[બુદ્ધ:]

ખોરાક આપનાર વ્યક્તિ તાકાત આપનાર છે.
કપડાં આપનાર, સૌંદર્ય આપનાર.
વાહનનો આપનાર, સરળતા આપનાર
દીવો આપનાર, દ્રષ્ટિ આપનાર
અને જે નિવાસસ્થાન આપે છે,
તે બધું જ આપનાર છે.
પરંતુ તે જે ધમ્મા શીખવે છે
એક આપનાર છે
મૃત્યુદંડ.

વિશ્લેષણાત્મક
ઇનસાઇટ નેટના રેકટર તરીકે - મફત ઓનલાઇન ટીપિકાક સંશોધન અને પ્રેક્ટિસ
યુનિવર્સિટી અને 1100 ક્લાસિક ભાષાઓમાં http://sarvajan.ambedkar.org
દ્વારા સંબંધિત સારા સમાચાર.

પૅસિમભદા
જલા-અઢ્ઢા પેરિપન્ટી ટીપિકાક અવેન્સા સીએ પરિિકાયા નિખિલવિજ્જલાઇયા
સ્યાતિભોત પવિટ્ટી નિસિયા http://svajan.ambedkar.org એ 112 શાહેગનાથિત
ભાસા

તમામ
સમાજોમાં Tipitaka પ્રચાર કરવાનો પ્રયાસ કરવા માટે તેમને તેમના સંશોધન અને
ફેલોશિપ માટે પાઠ કરીને અંતિમ ગોલ તરીકે શાશ્વત આનંદ પ્રાપ્ત કરવા માટે
સક્રિય કરે છે. તેમને 7 ડી / 3 ડી લેસર હોલોગ્રામ્સ અને સિરકારામા સિનેમા કમ મેડિટેશન હોલ સહિતના તાજેતરની વિઝ્યુઅલ ફોર્મેટમાં ઉપદેશો પ્રસ્તુત કરો.

45) Classical Hindi-शास्त्रीय हिंदी,
जब छात्र तैयार होता है, तो शिक्षक दिखाई देगा - बुद्ध जागृत एक वाई
26 9 0 सोम 23 जुलाई लेसन (37) लेसन सोम अगस्त 1 2007

Kindada Sutta
क्या एक देने वाला

[एक देव:]

ताकत देने वाला क्या है?
सौंदर्य का दाता क्या है?
क्या एक दाता, आसानी से एक दाता?
क्या एक दाता, दृष्टि का दाता?
और सब कुछ देने वाला कौन है?
पूछे जाने पर, कृपया मुझे यह समझाएं।

[बुद्ध:]

भोजन का दाता शक्ति का दाता है।
कपड़ों का एक दाता, सौंदर्य का दाता।
एक वाहन का एक दाता, आसानी से एक दाता।
दीपक का एक दाता, दृष्टि का दाता।
और वह जो निवास देता है,
वह सब है जो सब कुछ देने वाला है।
लेकिन वह जो धम्म सिखाता है
एक दाता है
मौत रहित

विश्लेषणात्मक
अंतर्दृष्टि नेट के रेक्टर के रूप में - नि: शुल्क ऑनलाइन Tipiṭaka
अनुसंधान और अभ्यास विश्वविद्यालय और 112 क्लासिकल भाषाओं में
http://sarvajan.ambedkar.org के माध्यम से संबंधित अच्छे समाचार

पायिसंबिधा
जला-अभधा परििपतिति टिपियाका अंवेना सी पारिकाया निखिलविजजला सी एनतिभाता
पावती निशाया http://sarvajan.ambedkar.org एंटो 112 सेगगंथयट्टा भासा

सभी
समाजों को टिपितका को प्रचारित करने का प्रयास करने के लिए उन्हें अपने
शोध और फैलोशिप के लिए सबक लेकर अंतिम लक्ष्य के रूप में अनंत आनंद प्राप्त
करने में सक्षम बनाया गया। उन्हें 7 डी / 3 डी लेजर होलोग्राम और सर्करामा सिनेमा सह ध्यान हॉल सहित नवीनतम विजुअल प्रारूप में शिक्षाएं प्रस्तुत करें।

55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
ವಿದ್ಯಾರ್ಥಿ ಸಿದ್ಧವಾದಾಗ, ಶಿಕ್ಷಕನು ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತಾನೆ - ಬುದ್ಧ ಅವೇಕನ್ಡ್ ಒನ್ ವೈ

2690 ಸೋಮವಾರ 23 ಜುಲೈ ಲೆಸನ್ (37) ಲೆಸನ್ ಮಾನ್ ಆಗಸ್ಟ್ 1 2007

ಕಿಂಡದ ಸುಟ್ಟ
ಏನು ನೀಡುವವನು

[ಎ ದೇವಾ:]

ಶಕ್ತಿಯನ್ನು ಕೊಡುವವರು ಏನು ನೀಡುತ್ತಾರೆ?
ಸೌಂದರ್ಯದ ಕೊಡುಗೆಯನ್ನು ಕೊಡುವವರು ಯಾರು?
ಸುಲಭವಾಗಿ ನೀಡುವವನು ಏನು ಕೊಡುತ್ತಾನೆ?
ದೃಷ್ಟಿ ನೀಡುವವನು ಏನು ಕೊಡುತ್ತಾನೆ?
ಮತ್ತು ಎಲ್ಲವನ್ನೂ ನೀಡುವವನು ಯಾರು?
ಕೇಳಲಾಗುತ್ತಿದೆ, ದಯವಿಟ್ಟು ಇದನ್ನು ನನಗೆ ವಿವರಿಸಿ.

[ಬುದ್ಧ:]

ಆಹಾರವನ್ನು ನೀಡುವವರು ಶಕ್ತಿ ನೀಡುವವರು.
ಸೌಂದರ್ಯವನ್ನು ಕೊಡುವ ಬಟ್ಟೆ ನೀಡುವವನು.
ವಾಹನವನ್ನು ನೀಡುವವರು, ಸುಲಭವಾಗಿ ನೀಡುವವರು.
ದೀಪ ನೀಡುವವನು, ದೃಷ್ಟಿ ನೀಡುವವನು.
ಮತ್ತು ನಿವಾಸವನ್ನು ಕೊಡುವವನು,
ಎಲ್ಲವನ್ನೂ ನೀಡುವವನು ಒಬ್ಬನೇ.
ಆದರೆ ಧರ್ಮವನ್ನು ಕಲಿಸುವವನು
ನೀಡುವವನು
ದಿ ಡೆತ್ಲೆಸ್.

ವಿಶ್ಲೇಷಣಾತ್ಮಕ
ಒಳನೋಟ ನಿವ್ವಳ - ಉಚಿತ ಆನ್ಲೈನ್ ​​ಟಿಪಿತಾಖಾ ಸಂಶೋಧನೆ ಮತ್ತು ಪ್ರಾಕ್ಟೀಸ್
ವಿಶ್ವವಿದ್ಯಾಲಯ ಮತ್ತು ಸಂಬಂಧಿತ ಒಳ್ಳೆಯ ಸುದ್ದಿಗಳು
http://sarvajan.ambedkar.org ಮೂಲಕ 112 ಕ್ಲಾಸ್ಷಲ್ ಭಾಷೆಗಳಲ್ಲಿ

ಪಾಟಿಂಬಾಹಿಯಾ
ಜಾಲಾ-ಅಬಾದ ಪಾರಿಪಂತಿ ಟಿಪ್ಪತ್ತಕ ಅನ್ವೆನಾನಾ ಕಾ ಪರಿಕಯಾ ನಿಖಿವಿವಿಜಲೈಯಾ ಕಾ
ನಾನ್ತಿಭುತಾ ಪವತ್ತಿ ನಿಸ್ಸಾಯ http://sarvajan.ambedkar.org ಆಂಟೋ 112
ಸೀಟಗಾಂಧ್ಯತ್ತ ಭಾಸ

ತಮ್ಮ
ಸಂಶೋಧನೆ ಮತ್ತು ಫೆಲೋಶಿಪ್ಗಾಗಿ ಪಾಠಗಳನ್ನು ತೆಗೆದುಕೊಳ್ಳುವ ಮೂಲಕ ಅಂತಿಮ ಗುರಿಯಂತೆ
ಎಟರ್ನಲ್ ಬ್ಲಿಸ್ ಅನ್ನು ಸಾಧಿಸಲು ಅವುಗಳನ್ನು ಸಕ್ರಿಯಗೊಳಿಸಲು ಟಿಪಿಟಾಕವನ್ನು ಎಲ್ಲ
ಸಮಾಜಗಳಿಗೆ ಪ್ರಚಾರ ಮಾಡುವ ಪ್ರಯತ್ನ. 7D
/ 3D ಲೇಸರ್ ಹೊಲೋಗ್ರಾಮ್ಗಳು ಮತ್ತು ಸರ್ಕಾರ್ಮಾ ಸಿನೆಮಾ ಮೆಡಿಟೇಷನ್ ಹಾಲ್ ಸೇರಿದಂತೆ
ಇತ್ತೀಚಿನ ವಿಷುಯಲ್ ಫಾರ್ಮ್ಯಾಟ್ನಲ್ಲಿ ಬೋಧನೆಗಳನ್ನು ಪ್ರಸ್ತುತಪಡಿಸಿ.

69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
വിദ്യാർത്ഥി ഒരുങ്ങിയിരിക്കുമ്പോൾ, അധ്യാപകൻ പ്രത്യക്ഷപ്പെടും - ബുദ്ധ വിദഗ്ദ്ധനായ ഒരു വൈ
2690 മണി 23 Jul LESSON (37) ലെസ് നോൺ ഓഗസ്റ്റ് 1 2007

കിൻഡഡ സുട്ട
എന്താണ് ഉപദേശം

[ഒരു ദേവാ

ശക്തി നൽകുന്നവനാണ് എന്താണ്?
സൗന്ദര്യം നൽകുന്ന ഒരുദാതാവ് എന്താണ്?
എങ്ങിനെയെങ്കിലും അനായാസേന
ദർശകനായ ദാനീയേതാവിന്റെ ഉറവിടം?
ആരാണ് എല്ലാറ്റിനും പ്രാധാന്യം നൽകുന്നത്?
എന്നോട് ഇങ്ങനെ പറയുക.

[ബുദ്ധൻ:]

ഭക്ഷണം കൊടുക്കുന്നയാൾ ശക്തി നൽകുന്നവനാണ്.
സൗന്ദര്യം നൽകുന്ന ഒരു ദമ്പതിമാർ.
ഒരു വാഹകനായൊരു ഗൈവർ, എളുപ്പമുള്ള ഒരാൾ.
ദർശന ദർശകൻ, ദർശന ദർശകൻ.
ആർക്കെങ്കിലും അടിമയെ കിട്ടുന്നവനെയും (സ്വന്തം)
എല്ലാം നൽകുന്നവനാണ് അവൻ.
എന്നാൽ ധർമ്മത്തെ പഠിപ്പിക്കുന്നവൻ
ഒരു ദാതാവാണ്
മരണമില്ലാത്ത.

റക്റ്റർ
ഓഫ് അനലിറ്റിക് ഇൻസൈറ്റ് നെറ്റ് - സൗജന്യ ഓൺലൈൻ ടിപിറ്റാക്കാ റിസർച്ച്
ആൻറ് പ്രാക്ടീസ് യൂണിവേഴ്സിറ്റിയും ബന്ധപ്പെട്ട ഗൂഡമായ വാർത്തകളും
http://sarvajan.ambedkar.org ൽ 112 ക്ലാസിക്കൽ ഭാഷകളിലായി

പാട്ടിസ്ഭൂദി ജാലാ -അബ്ദ പാരിപന്തിന്തി ടിപ്പിറ്റക്കാ അൻസാനാന കാ പാരിസയ നിഖിലവിജജായായ സി നന്തിപൗ പാവട്ടി നിസ്സിയ 112 സതഥാനന്ത ഭട്ട

അവരുടെ
ഗവേഷണത്തിനും കൂട്ടായ്മക്കും പാഠങ്ങൾ പഠിച്ചുകൊണ്ട് അന്തിമ ലക്ഷ്യമായി
നിത്യ ബാഹുല്യം നേടിയെടുക്കാൻ അവരെ പ്രാപ്തരാക്കുന്നതിന് ടിപിറ്റക്ക
പ്രോത്സാഹിപ്പിക്കുന്നതിന് ശ്രമിക്കുന്നു. 7 ഡി / 3 ഡി ലേസർ ഹോളോഗ്രാം, സർക്കറാമ ന്യൂയോണി മെഡിറ്റേഷൻ ഹാൾ എന്നിവയുൾപ്പെടെ പുതിയ വിഷ്വൽ ഫോർമാറ്റിൽ പഠിപ്പിക്കുക.

72) Classical Marathi-
क्लासिकल माओरी,
जेव्हा विद्यार्थी तयार असेल तेव्हा शिक्षक दिसेल - बुद्ध द जागृत वन वाई
26 9 9 सोम 23 जुलै लेसन (37) वाचन सोम 1 ऑगस्ट 2007

Kindada सुत्ता
काय एक देणारा

[देवा:]

शक्ती देणारा देव आहे का?
सौख्य देणारा, देणारा आहे काय?
एक दाता, जो सोयीचा दाता आहे?
दृष्टीक्षेप करणारा, कशाचा दाता आहे?
आणि सर्वकाही देणारा कोण आहे?
विचारले जाणे, मला हे स्पष्ट करा.

[बुद्ध:]

अन्न मिळवणारे दान हा शक्तीचा दाता आहे.
कपडे देणारा, सौंदर्य देणारा
एका वाहनाचा दाता, सहजपणे देणारा
दिवाचे हवन करणारा, दृष्टीकोन देणारा.
आणि जो निवास देतो,
सर्वकाही देणारा आहे.
पण जो धम्म शिकवतो तो
हा एक दाता आहे
मरणोत्तर

अॅलेलिटिक
इनसाइट नेटचे रेक्टर म्हणून - विनामूल्य ऑनलाइन टिपिका रिसर्च अँड
प्रॅक्टिस युनिव्हर्सिटी आणि संबंधित गुड न्यूजच्या माध्यमातून
http://svajan.ambedkar.org या 112 क्लासिक भाषांमध्ये

पिसिम्भदा
जाल-अबपा पिपांती टिपिका अनावेसाना सीए परिकया निखिलविजलया सी नताविभूता
पवत्ती निसाया http://svajan.ambedkar.org एट 112 सेवग्ंथ्याट्ट भास्सा

सर्व
समाजांना टिपितकाचा प्रचार करण्याचा प्रयत्न करणे जेणेकरून त्यांना अंतिम
संशोधन म्हणून चिरंतन आनंद प्राप्त करण्यास मदत होते आणि त्यांनी त्यांच्या
संशोधन आणि शिष्यवृत्तीसाठी धडे घेतले आहेत. त्यांना 7D / 3D लेझर होलोग्राम आणि Circarama सिनेमा सह ध्यान हॉलसह नवीनतम व्हिज्युअल स्वरूपात शिकवण्या सादर करा.

81) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
ਜਦੋਂ ਵਿਦਿਆਰਥੀ ਤਿਆਰ ਹੁੰਦਾ ਹੈ, ਤਾਂ ਅਧਿਆਪਕ ਵਿਖਾਈ ਦੇਵੇਗਾ - ਬੁੱਧ ਅਵਾਸੀਨ ਇਕ ਵਾਈ
2690 ਸੋਮਵਾਰ 23 ਜੁਲਾਈ ਪਾਠਕ (37) ਪਾਠਨ ਸੋਮ ਅਗਸਤ 1 2007

ਕਿਦਾਂਦ ਸੂਟਾ
ਕੀ ਦੇਣ ਵਾਲਾ?

[ਇੱਕ ਦੇਵ:]

ਤਾਕਤ ਦੇਣ ਵਾਲਾ ਕੀ ਹੈ?
ਕੀ ਦੇਣ ਵਾਲਾ, ਸੁੰਦਰਤਾ ਦੇਣ ਵਾਲਾ?
ਕੀ ਦੇਣ ਵਾਲਾ, ਆਸਾਨੀ ਨਾਲ ਦੇਣ ਵਾਲਾ?
ਕੀ ਦੇਣ ਵਾਲਾ, ਦਰਸ਼ਣ ਦੇਣ ਵਾਲਾ?
ਅਤੇ ਸਭ ਕੁਝ ਦੇਣ ਵਾਲਾ ਕੌਣ ਹੈ?
ਪੁੱਛੇ ਜਾਣ ‘ਤੇ, ਕਿਰਪਾ ਕਰਕੇ ਮੈਨੂੰ ਇਸ ਬਾਰੇ ਦੱਸੋ.

[ਬੁੱਧ:]

ਭੋਜਨ ਦੇਣ ਵਾਲਾ ਦੇਣ ਵਾਲਾ ਤਾਕਤ ਦਿੰਦਾ ਹੈ.
ਕੱਪੜੇ ਦੇਣ ਵਾਲਾ, ਸੁੰਦਰਤਾ ਦੇਣ ਵਾਲਾ
ਵਾਹਨ ਦਾ ਦੇਣ ਵਾਲਾ, ਸੌਖਿਆਂ ਹੀ ਦੇਣ ਵਾਲਾ
ਇਕ ਦੀਵਾ ਦੇ ਦੇਣ ਵਾਲਾ, ਦਰਸ਼ਣ ਦਾ ਦਾਤਾ.
ਅਤੇ ਉਹ ਇੱਕ ਜੋ ਨਿਵਾਸ ਕਰਦਾ ਹੈ,
ਉਹ ਹੈ ਜੋ ਸਭ ਕੁਝ ਦੇਣ ਵਾਲਾ ਹੈ.
ਪਰ ਉਹ ਜਿਹੜਾ ਧਮ ਨੂੰ ਸਿਖਾਉਂਦਾ ਹੈ
ਦਾ ਇੱਕ ਦੇਣਦਾਰ ਹੈ
ਮੌਤ ਤੋਂ ਪਹਿਲਾਂ

ਵਿਸ਼ਲੇਸ਼ਣਾਤਮਕ
ਇਨਸਾਈਟ ਨੈਟ ਦੇ ਰੀੈਕਟਰ ਦੇ ਰੂਪ ਵਿੱਚ - ਮੁਫਤ ਆਨਲਾਈਨ ਟਾਇਕੂਕਾ ਰਿਸਰਚ ਐਂਡ
ਪ੍ਰੈਕਟਿਸ ਯੂਨੀਵਰਸਿਟੀ ਅਤੇ ਸਬੰਧਤ ਚੰਗੀਆਂ ਪੁਸਤਕਾਂ ਦੁਆਰਾ
http://svajan.ambedkar.org ਦੁਆਰਾ 112 ਕਲਾਸੀਕਲ ਭਾਸ਼ਾਵਾਂ ਵਿਚ

ਪਸੀਸੰਭਿਧਾ
ਜਾਲਾ-ਅੱਲ੍ਹਾ ਪਰਪੰਤੀ ਟਿਪਕਾਕ ਅਨਵੇਸਨਾ ਸੀਏ ਪਾਰਿਕਿਆ ਨਿਖਲਾਵਜਜਾਲਿਆ ਕੇ ਨਿਆਤਭੁਤ
ਪਾਵਤੀ ਨਿਸਾਇਆ http://svajan.ambedkar.org ਐਂਟੀ 112 ਸੰਧਿਆ ਗਿਆਤ ਭਾਸਾ

ਸਾਰੇ
ਸੁਸਾਇਟੀਆਂ ਨੂੰ ਟਿੱਪਟਕਾ ਨੂੰ ਪ੍ਰਚਾਰ ਕਰਨ ਦੀ ਕੋਸ਼ਿਸ਼ ਕਰਦਿਆਂ ਉਹ ਆਪਣੇ ਖੋਜ ਅਤੇ
ਫੈਲੋਸ਼ਿਪ ਲਈ ਸਬਕ ਲੈ ਕੇ ਅਖੀਰਲੀ ਟੀਚੇ ਵਜੋਂ ਅਨਾਦਿ ਅਨੰਦ ਪ੍ਰਾਪਤ ਕਰਨ ਦੇ ਯੋਗ
ਬਣਾਉਂਦੇ ਹਨ. ਉਹਨਾਂ
ਨੂੰ ਨਵੀਨਤਮ ਵਿਜ਼ੁਅਲ ਫਾਰਮੈਟ ਵਿੱਚ ਪੇਸ਼ ਕਰਨਾ ਜਿਨ੍ਹਾਂ ਵਿੱਚ 7 ​​ਡੀ / 3 ਡੀ
ਲੇਜ਼ਰ ਹੋਲੋਗ੍ਰਾਮ ਅਤੇ Circarama Cinema cum Meditation Hall ਸ਼ਾਮਿਲ ਹਨ.

99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
மாணவர் தயாராக இருக்கும்போது, ஆசிரியர் தோன்றுவார் - விழிப்புணர்வுடன் விழித்தெழுந்த புத்தர்!
2690 Mon 23 ஜூலை லெசன் (37) லெசன் Mon Aug 1 2007

குன்டாடா சுட்டா
என்ன ஒரு கொடுப்பவர்

[ஒரு தேவா:]

பலம் கொடுப்பவர் என்ன?
அழகுக்கு அழகு சேர்ப்பது என்ன?
எளிதில் கொடுப்பவர் என்ன, கொடுப்பவர் யார்?
பார்வை அளிப்பவர் என்ன?
எல்லாவற்றையும் கொடுப்பவர் யார்?
கேட்டால், தயவுசெய்து எனக்கு விளக்கவும்.

[புத்தர்:]

உணவு அளிப்பவர் வலிமை கொடுப்பவர்.
துணிகளைக் கொடுப்பவர், அழகிய அழகுமிக்கவர்.
ஒரு வாகனம் கொடுப்பவர், எளிதில் கொடுப்பவர்.
விளக்கு ஒரு கொடுப்பவர், பார்வை ஒரு கொடுப்பவர்.
மற்றும் ஒரு குடியிருப்பு கொடுக்கிறது யார்,
எல்லாவற்றையும் கொடுப்பவர் ஒருவர்.
ஆனால் தர்மம் கற்பிக்கிறவன்
ஒரு கொடுப்பவர்
மரணமற்ற.

ரெக்டர்
ஆஃப் அனலிட்டிக் இன்சைட் நிக்ட் - இலவச ஆன்லைன் Tipiṭaka ஆராய்ச்சி
மற்றும் பயிற்சி பல்கலைக்கழகம் மற்றும் தொடர்புடைய செய்திகள் மூலம்
http://sarvajan.ambedkar.org 112 கிளாசிக் மொழிகளில்

பாத்திஸ்ம்பதி
ஜலா - அப்தா பரிபந்தி திபீத்தா அன்சாண கே பாரிகா நிக்கிலவிஜஜயாயா கான்
னிதிபூடா பவட்டி நிஸ்யா http://sarvajan.ambedkar.org anto 112
Seṭṭhaganthāyata Bhāāā

நிஜமான
பேரின்பத்தை அவர்களின் ஆராய்ச்சி மற்றும் பெல்லோஷிப்பிற்கான பாடங்களை
எடுத்து இறுதி இலக்குகளாக அடைய அவர்களுக்கு அனைத்து சமூகங்களுக்கும்
Tipitaka பிரச்சாரம் செய்ய முயற்சி. 7D
/ 3D லேசர் ஹாலோகிராம் மற்றும் சர்கரமா சினிமா கம்யூனிட்டி தியானம் ஹால்
உள்ளிட்ட புதிய விஷுவல் ஃபார்மாட்டிற்கான போதனைகளை அவர்களுக்கு வழங்கவும்.

100) Classical Telugu- క్లాసికల్ తెలుగు,
విద్యార్థి సిద్ధంగా ఉన్నప్పుడు, గురువు కనిపిస్తుంది - బుద్ధుడు జాగృతం ఒక వ
2690 Mon 23 Jul LESSON (37) లెసన్ Mon Aug 1 2007
కండ్డా సూటా
ఏమి ఇచ్చేవాడు

[ఒక డెవా:]

బలం ఇచ్చేవాడు ఏమి ఇస్తాడు?
సౌందర్య గ్రహీత ఏది?
ఏది ఇచ్చేవాడు, సౌలభ్యం ఇచ్చేవాడు?
దానికి బట్వాడా ఇచ్చేవాటిని ఇచ్చేవా?
మరియు ప్రతి ఒక్కరికి ఎవరు ఇచ్చేవాడు?
అడిగినప్పుడు, దయచేసి నాకు ఇది వివరించండి.

[ది బుద్ధ:]

ఆహారం ఇచ్చేవాడు బలం ఇచ్చేవాడు.
బట్టలు ఇచ్చేవాడు, అందాన్ని ఇచ్చేవాడు.
వాహనం ఇచ్చేవాడు, సులభంగా అందించేవాడు.
దీపమును ఇచ్చేవాడు, దానికి దర్శకుడు.
మరియు ఒక నివాసం ఇస్తుంది ఎవరు,
ప్రతి ఒక్కరికి ఇచ్చేవాడు.
కానీ ధర్మ బోధించేవాడు
ఇచ్చేవాడు
మరణం.

రెక్టార్
ఆఫ్ ఇన్ఫర్మేటివ్ ఇన్సైట్ నెట్ - ఉచిత ఆన్లైన్ టిపిటాచా రీసెర్చ్ అండ్
ప్రాక్టీస్ యూనివర్శిటీ మరియు సంబంధిత న్యూస్ ద్వారా
http://sarvajan.ambedkar.org లో 112 CLASSICAL LANGUAGES

పాతిసంభిదా
జాలా-అబ్ద్దా పరపతితి టిపిఠాచాకు ఆంశానా ca పరిసయ నిఖిలివిజజయ ca
ñātibhūta పవట్టి నిసాయ http://sarvajan.ambedkar.org anto 112
Seṭṭhaganthāyatta Bhāāā

వారి
పరిశోధన మరియు ఫెలోషిప్ కోసం పాఠాలు తీసుకొని ఫైనల్ గోల్ గా ఎటర్నల్
బ్లిస్ను సాధించడానికి వారికి అన్ని సంఘాలకు టిపిటాకాను ప్రచారం చేయడానికి
ప్రయత్నిస్తున్నారు. వాటిని 7D / 3D లేజర్ హోలోగ్రామ్స్ మరియు సర్రారామా సినిమా కం ధ్యానం హాల్ సహా తాజా విజువల్ ఫార్మాట్ లో బోధనలు అందించండి.

104) کلاسیکی اردو- کلاسیکی اردو
جب طالب علم تیار ہو، تو استاد ظاہر ہو جائے گا - بدھ کی بیدار ایک والا

2690 من 23 جولائی سبق (37) سبق सोम اگست 2007

Kindada Sutta
کیا کا مالک ہے

[ایک دیوا:]

طاقت کا مالک کیا ہے؟
کس کے مالک، خوبصورتی کا ایک مددگار؟
کس کا ایک مددگار، آسانی کا ایک مددگار؟
نقطہ نظر کا کیا خیال ہے؟
اور جو ہر چیز کا مالک ہے
پوچھا جا رہا ہے، براہ کرم اس سے میری وضاحت کرو.

[بدھ:]

خوراک کا ایک گروہ طاقتور ہے.
کپڑے کا ایک مالک، خوبصورتی کا ایک مالک.
ایک گاڑی کا ایک آسان، آسانی کا مددگار.
چراغ کا ایک گروہ، بصیرت کا مالک.
اور جو رہائش گاہ دیتا ہے،
وہی ہے جو ہر چیز کا مالک ہے.
لیکن وہ جو ڈھما سکھاتا ہے
ایک مددگار ہے
مردہ

ریسرچک
انوائٹ نیٹ کے رییکٹر کے طور پر - مفت آن لائن ٹپتاٹکا ریسرچ اینڈ پریکٹس
یونیورسٹی اور متعلقہ اچھی خبریں 112 کلاسیکی زبانوں میں
http://sarvajan.ambedkar.org کے ذریعے

پاٹیسبھیجا
جلا-آبھا پرپتی ٹپتاٹکا انیسانہ پیرایکیا نخلویججلیا سی ںٹھتاؤ پاٹیٹی
نسیہ http://sarvajan.ambedkar.org 112 طبقہھاتھاتھہھاٹا بھسا

ٹیوٹکا
کو تمام معاشرے پر تبلیغ کرنے کی کوشش کی جا رہی ہے تاکہ انہیں انفرادی
بلس کو اپنے ریسرچ اور فیلوشپ کے لۓ سبق لینے کے لۓ حتمی مقصد حاصل ہو. انہیں 7 ڈی / 3D لیزر ہولوگرام اور سرکارما سنیما کے ساتھ مراقبہ ہال سمیت تازہ ترین بصری شکل میں تعلیمات پیش کرتے ہیں.

112) Classical Oriya- ସର୍ବତ୍କୃଷ୍ଟ ଓଡ଼ିଆ
ଚାଟ ନଗଦ
ଶିକ୍ଷକ ଦେଖାଇବା-ବୁଦ୍ଧ
comments (

True Practice o The Awakened One



At the End of One’s Rope


Wherever there’s the religion, it’s cool and peaceful. Wherever a person practicing the religion is lacking, it’s hot and troubled. If there’s no religion, the mind is as hot as fire. Whenever there’s the religion — mindfulness and discernment — investigating, looking after the mind, the mind is cool.


When we first begin suppressing the rebels in the mind, we suffer — because for the most part we’re defeated by them — but at least we still have the strength to fight with them. Even though we may lose out to them sometimes, it’s better than groveling before them in abject surrender with no way of putting up a fight at all.


The practice in the area of the mind falls into stages — and there are bound to be stages where it’s complicated and difficult. Especially at the beginning: It’s difficult in that we can’t see beginnings or ends, causes or effects. We don’t understand anything at all. When we take the rudiments of Dhamma we have gained from the texts or our teachers and put them into practice, sometimes right, sometimes wrong, this is when it’s very difficult. The desire to know and see is very strong, but the mind isn’t willing to comply.


This is one kind of anxiety I’ve been through myself. It overflowed the mind. To put it simply, it was as if the desire to see and know the Dhamma in the mind was ready to overflow its banks. But when practicing, the mind didn’t comply with the desire to know and see — and that had me upset and disappointed. Sometimes I’d be sitting and the tears would flow because of my self-recriminations: ‘You don’t have any potential to speak of. You’ve ordained simply to be a dead weight on the religion. Here you are sitting in meditation and can’t find a way in or a way out. You’re just sitting buried in a heap of suffering.’ The mind would think in all sorts of ways out of self-pity — that I was a hopeless case, that I didn’t have any potential to speak of, didn’t have the potential for the extraordinary levels of Dhamma, didn’t have any potential at all — total confusion!


Actually, my practice wasn’t yet right. I was aiming at the results — the income — without paying attention to whether I was doing the work right or wrong. The desire was strong, but when it wasn’t fulfilled, it caused suffering. Had I paid some attention to whether my practice was right or wrong, I might have come to my senses enough to have evaluated things, to have abandoned some of my bullheaded attachments, or to have cut back on my desires so that the suffering would have become lighter.


But whenever I’d meditate, whatever I’d focus on, all I wanted was to know and see the paths, the fruitions, and nibbana in line with what I imagined them to be — heaven was like this, the Brahma worlds were like that, nibbana was like this. I’d imagine. Speculate. The desire was fierce. I wanted to know, to see, to gain release from suffering, but my practice wasn’t making any headway. All there was, was simple desire: I would simply sit wanting, lie down wanting, walk wanting, stand wanting. I’d sit in meditation — wanting — but the mind wasn’t working at its meditation. It just wanted. I’d be doing walking meditation, but the mind simply wanted — so much so that I’d forget what I was doing. I wasn’t getting any results because there weren’t enough of the causes that would bring about the things I aimed for, so how could I have reached the goal I aimed for? This is something I’ve been through. The work of meditation struck me as being more difficult than any other work.


I’d be meditating, ‘buddho, buddho, buddho,’ but the desire would always be getting in the way — because I wanted to know, I wanted the mind to be like this or that, and so I’d get engrossed in my desires and forget my work of meditation until I didn’t know where ‘buddho’ had gone. As a result, I didn’t get anywhere at all. I was constantly feeling dreary and disappointed. This is the way things always were in the mind.


But even so, this wasn’t anything compared to the stage at which the mind regressed. When the mind regresses, it’s really upsetting because you used to see results. You used to gain a sense of ease, mental stillness, and peace appearing clearly as a solid foundation in the mind, but now it’s deteriorated. This makes the mind really agitated — so much so that there is nothing to hold it in check. Luckily, though, in spite of my agitation, I didn’t retreat. I was simply determined to see things through. I wasn’t willing to retreat or to slacken my efforts.


The reason why the mind regressed and couldn’t make a comeback was the same sort of thing: desire, nothing mysterious. The mind wanted to know and see as it had before, but its work wasn’t coordinated or continuous. All there was, was desire. No matter how much you desire, it doesn’t give any results, because that would go against the principle of causality. If you don’t make the causes as complete as they should be, how can you expect to know as you want? You can’t. Sitting, I’d be agitated. Lying down, I’d be agitated. I’d go into the forest, into the mountains, when the mind had regressed, and nothing was any good at all. I couldn’t figure it out.


Of the anxieties I’ve felt in my life as a monk, the anxiety I felt during that period was the worst. I was agitated because of my desire to attain. I was upset because the mind had regressed and nothing I could do would bring it back. At first it had regressed just a little bit and then it kept regressing, regressing until it was all gone. Nothing was left, not one red cent. It was as if I had never meditated at all.


When I’d sit in this state, I was as agitated as if I were on fire — because of the desire. The disappointment that my attainments had floated away and disappeared, plus the desire to get them back: These two things came thronging in at the same time and so were really strong. Wherever I stayed was unsatisfactory and no help at all. Even though I was suffering, I would simply keep suffering. I didn’t know any way out. Even though I wanted, I would simply keep wanting. I didn’t know how to get my concentration back. All there was, was desire — regret for the things that had once appeared to my surprise and amazement but now were gone. There was nothing but disappointment filling the mind, nothing but simple desire, and it couldn’t bring back the Dhamma that had disappeared. Finally I came to feel despair — for everything. This was when the mind gave up on its desire.


As for the results I had wanted, well, I had wanted them for a long time. As for the suffering, I had suffered immensely because of the desires, but hadn’t gained anything from them. So now I wouldn’t have anything to do with them. I’d throw them all out. If I was going to know, I’d know. If not, so be it. All I was after was ‘buddho.’ Whatever the mind was going to think, I wouldn’t be willing to let mindfulness lapse. ‘Get with it, then. Can it really be that I’m not going to know? Whatever’s going to happen, I’m ready for it.’


As soon as I gave up on my desires, they were no longer so fierce, and so the suffering gradually lessened. I set my mind on my work. Wherever I was, I’d keep repeating, ‘buddho, buddho, buddho.’ It had always been a trait with me to be earnest: Whatever I’d do, I would really do it and wouldn’t just play around. Now I got to see this trait in action. I didn’t let up in my repetition of ‘buddho.’ Whether walking or doing my chores, I wouldn’t be willing to let it lapse. I’d keep making the effort. While sweeping the monastery compound, I would try to keep up my guard — until the mind let its work lapse for a moment. I was alert to the fact, and the mind got right back to work. ‘There. Now that’s the way it should be.’


After giving up its desires, the mind was no longer involved with the past. It stayed in the circle of the present and would do nothing but repeat or meditate on ‘buddho.’ Whether or not it would get any results would depend on what ‘buddho’ would grant. Finally the mind became still, and ‘buddho’ was no longer necessary, so I could let go of the meditation word at that moment — and at that point the mind was willing to settle down. Before, it hadn’t been willing.


When the mind had settled down in stillness, there was no need to repeat the word ‘buddho.’ All that remained was simple awareness — clear and conspicuous — so the mind stayed with that simple awareness. As soon as it withdrew, I would start pumping ‘buddho’ back in. I had no hopes, because I had already hoped in the past. I had no hopes for what would happen, no hopes for what the results would be. I had already hoped in the past, and it hadn’t given me any decent results at all. I had seen the harm of hopes — the sort of hollow, unreasonable hopes that won’t do the work and look only for the results.


So, now I was going to do nothing but work, nothing but work: repeating ‘buddho’ without letting up even for a moment. Once the mind had received proper nourishment and care, it became still — gradually more and more still, more and more steady, until it reached the level it had been before it had visibly regressed.


What was strange was that when it reached its old level, I still abandoned my hopes. ‘If it’s going to regress, let it regress. I’ve had enough of trying to resist it by using desire, which hasn’t served any purpose, not the least little bit. So, however the mind is going to regress, let it regress, but I won’t abandon “buddho.” I’m always going to keep at it.’


When it reached the day when it would normally regress, it didn’t regress! That made me a lot more sure of the causes. So I stepped up the causes — the repetition of ‘buddho’ — even more, without stopping. I would stop only when the mind gathered in stillness. The mind became progressively more and more firm. Wherever I’d sit, it would be bright. Light. Completely clear. I was sure of myself: ‘Now it’s not going to regress.’ After one day, two days, one month, two months, it still didn’t regress.


Before, the mind would regress after two or three days. After two or three days it would come down with a crash, with nothing left to show for itself. I’d have to keep trying to care for it for 14 or 15 days before it would reach its old level, and once it got there it would stay just a day or two and then collapse in a flash, with nothing left at all. All that was left was dreariness and disappointment.


Now: ‘If it’s going to regress, let it regress. I’ve hoped in the past, and it hasn’t served any purpose. All I’m after is this, just this one thing: “buddho.”‘


(Speaking of the suffering when the mind regresses, you really feel a lot of anguish, so much so that you’re ready to surrender. But I was lucky in one way, that the mind didn’t retreat. It was determined to see things through, which was why I was able to bear with it, able to stay. Had the mind become discouraged — ‘It’d be better to stop’ — that would have been the end of me. There would have been nothing more to tell.)


From then on, the mind kept progressing. Month after month, it became more and more stable, more and more firm. As for my meditation word, I wasn’t willing to let up on it. This kept up until the mind was always prominent.


That was when I let the meditation word go. In other words, the awareness of the mind was pronounced, and that was enough for the mind to depend on, so there was no need to rely on any meditation word for further support. The mind fully knew itself and could sustain itself. At this point I didn’t have to repeat any meditation word because the mind was prominent at all times. I would focus right there. Wherever I went, I focused right there. I knew right there, just as I had focused on ‘buddho.’ It could form a fine foundation for the mind. I was sure of myself that:


(1) This foundation had become progressively more and more stable until it was more stable than it had been the first time it had progressed and then regressed.


(2) As for focusing on awareness, when awareness was fully pronounced, I should focus on that without let-up, in the same way I had focused on repeating ‘buddho’ until the mind became more and more refined. This was a foundation for the mind on which I could depend.


From that point on, I really stepped up my efforts. The time I started sitting in meditation all night until dawn came from this point. I started to sit one night, focusing on in, focusing on in, and at first the mind had settled down because it was used to settling down. It settled down easily because it ‘had a good foundation.’ I kept focusing on in, and as long as no enormous pains arose, the meditation went quietly. But when I withdrew, a number of hours had passed, and a huge pain arose, to the point where I almost couldn’t bear it. The mind that had been quiet was totally overturned. Its ‘good foundation’ had collapsed completely. All that was left was pain filling the body — but the mind wasn’t agitated. Strange!


The body was so pained that it was quivering all over. This was the beginning of the hand-to-hand combat in which I was to obtain an important approach — when really severe pain arose unexpectedly that night. I hadn’t yet made up my mind to sit until dawn, you know. I hadn’t made any resolutions or anything at all. I was simply sitting in meditation as usual, as usual, but when the pain arose in full force: ‘Eh? What’s going on here? I’ll have to tackle this feeling so as to see results tonight!’ So I made a resolution in that very moment: ‘Okay, if the time doesn’t come to get up, I won’t get up. I’ll fight until the dawn of the new day. Tonight for once I’m going to investigate pain so as to understand it clearly and distinctly. If I don’t understand it, then even if I die, let me die. Let me find out. So dig down!’ This is when discernment really began to work in earnest.


I had never known, never imagined, never dreamed that discernment would become so sharp when it was at the end of its rope, when it was really cornered with no way out. Discernment really started spinning away. It went out digging, exploring, fighting, determined not to withdraw its troops in retreat. When I was at the end of my rope, discernment arose. This made me realize, ‘We human beings aren’t fated to be stupid forever. When we’re at the end of our rope, we’re sure to manage to find a way to help ourselves.’ So it was then: When I was cornered, overwhelmed by severe pain, mindfulness and discernment probed into the pain.


When pain arises in full force like this, it fills the entire body. At first it started in hot flashes along the backs of my hands and feet, which wasn’t much to speak of, but then when it really flared up into something big, the entire body was ablaze. All the bones, as they were connected, were fuel feeding the fire in every part of the body. It was as if the body were going to fall apart right then and there. The neck bones were going to come apart. Every bone was going to come apart from its connections. My head was going to fall off and hit the floor. When it’s pained, everything is on a par throughout the body. You don’t know where to hold it back enough so that you can breathe, because everywhere there’s nothing but a mass of fire — pain in full force.


When I couldn’t find a safe spot in which to place the mind, mindfulness and discernment dug down into the pain, searching for the spot where the pain was greatest. Wherever the pain was greatest, mindfulness and discernment would investigate and explore right there by ferreting out the pain so as to see clearly, ‘Where does this feeling come from? Who is pained?’ When they asked each part of the body, each of them remained in keeping with its nature. The skin was skin, the flesh was flesh, the tendons were tendons, and so forth. They had been that way from the day of birth, but they hadn’t been painful all along from the day of birth in the same way that they had been flesh and skin from the day of birth. ‘The pain has been arising and vanishing at intervals. It hasn’t been lasting like these parts of the body.’


I focused on down. ‘Each part of the body that’s a physical form is a reality. Whatever is a reality stays that way. Right now where is the feeling arising? If we say that all these things are painful, why is there one point where it’s really severe?’ So I separated things out. At this point, mindfulness and discernment couldn’t slip away anywhere else. They had to run along the areas that hurt, whirling around themselves, separating the feeling from the body, observing the body, observing the feeling, and observing the mind: These three are the important principles.


The mind seemed comfortable. No matter how much pain was arising, the mind wasn’t writhing or suffering or anything. But the pain in the body was clearly very strong. The nature of pain and of whatever defilements we have is that they join together. Otherwise the mind won’t be troubled or affected by the physical pain that’s really severe at that moment. So discernment kept digging down until the body, the feeling, and the mind were all clear, each in line with its individual truth.


The mind was what labeled the feeling as being this or that: This I could see clearly. As soon as this was really clear in this way, the feeling disappeared in a flash. At that moment, the body was simply the body in line with its reality. The feeling was simply a feeling and it disappeared in a flash into the mind. It didn’t go anywhere else. As soon as the feeling disappeared into the mind, the mind knew that the pain had vanished. The pain had vanished as if it had been snapped off and thrown away.


In addition, the body disappeared from my sense of awareness. At that moment, the body didn’t exist in my awareness at all. All that was left was simple awareness, because there was only one thing — awareness — and it was simply aware. That’s all. The mind was so refined that you could hardly describe it. It simply knew, because it was extremely delicate and refined within itself. The body had completely disappeared. Feelings had disappeared. No physical feelings were left at all. The body sitting right there in meditation had disappeared from my awareness.


All that was left was ’simple knowingness,’ without any thoughts being fashioned about this or that. At that point, the mind wasn’t forming any thoughts at all. When it doesn’t form thoughts, we say that nothing at all makes the slightest move. The mind is fixed — firmly fixed in its own solitude. It’s a mind in its simple form, on the level of a mind centered in stillness — but mind you, this doesn’t mean that there was no unawareness.


Unawareness had infiltrated right there, because the mind hadn’t withdrawn from unawareness. The mind and unawareness were quiet together because unawareness didn’t get out to work. When discernment has it surrounded, unawareness shrinks in and hides out, quiet in the heart, like the sediment in the bottom of a water jar.


At that point, I began to feel amazed. There was no pain left. The body had disappeared. Only one thing hadn’t disappeared: an awareness so refined I couldn’t describe it. It simply appeared there. You couldn’t say anything else about it. The thing that simply appeared there: That was the great marvel at that moment. There was no motion in the mind, no rippling, nothing of anything at all. It stayed fixed and still like that until enough time had elapsed and then it moved. The mind began to withdraw and rippled — blip — and then was quiet.


This rippling happens on its own, you know. We can’t intend it. If we intend it, the mind withdraws. What happens is that the mind has had enough, of its own accord. When it ripples in a ‘blip’ like this, it’s aware of the fact. As soon as the ‘blip’ appears, it vanishes. After a moment it ripples — blip — again, and disappears in the same instant. Then

comments (0)
(36) Spiritual Community of The True Followers of The Path Shown by The Awakened One-IV. The Act of Going for Refuge
Filed under: General
Posted by: site admin @ 5:01 pm

2689 Sun 22 Jul LESSON (36) LESSON Sun Jul 31 I 2007

As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research
and Practice University and related GOOD NEWS through
http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES

Paṭisambhidā
Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca
ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
Seṭṭhaganthāyatta Bhāsā

Attempting to propagate Tipitaka to all
societies to enable them to attain Eternal Bliss as Final Goal by taking
lessons for their Research and Fellowship. Present them the teachings
in latest Visual Format including 7D/3D Laser Holograms and Circarama
Cinema cum Meditation Hall.
View Source Conference: 26 October, 2018 - London

As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research
and Practice University and related GOOD NEWS through
http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES
Paṭisambhidā
Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca
ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
Seṭṭhaganthāyatta Bhāsā
This is a non - profitable University.
Kindly find sponsorers for Flight, acomodation and fees for
to practice to propagate Tipitaka to all
societies to enable them to attain Eternal Bliss as Final Goal by taking
lessons for their Research and Fellowship. Present them the teachings
in latest Visual Format including 7D/3D Laser Holograms and Circarama
Cinema cum Meditation Hall.

I
wish to be an online participants by sending all my creative work on a
day to day basis which may be shared with all the participants.

View Source Conference: 26 October, 2018 - London

Mozilla invites front-end developers and designers to participate in
this one-day, single-track conference. At View Source, we’ll bring
together visionary speakers to look at the web from technical and design
perspectives, across platforms and devices.

Join us for this great opportunity to network with like-minded people in a collaborative, inclusive environment.

https://events.mozilla.org/viewsource2018

View Source Conference

26
October
2018
London, England

Mozilla invites front-end developers and designers to participate
in this one-day, intimate, single-track conference. At View Source,
we’ll bring together visionary speakers to look at the web from
technical and design perspectives, across platforms and devices.

Join us at this great opportunity to network with like-minded people in a collaborative, inclusive environment.

BUY TICKETS

Speakers

Saron Yitbarek

Keynote

Saron is a developer and founder of CodeNewbie, the most
supportive community of programmers and people learning to code. She
also hosts the CodeNewbie Podcast, the award-winning Command Line Heroes
podcast from Red Hat, and the basecs podcast with Viadehi Joshi.

Mariko Kosaka

Mariko Kosaka is a Developer Advocate at Google working on the
open web. In this role she helps web developers make the web better for
all. Prior to joining Google, Mariko served as a Software Engineer for
Scripto, an Internal Tools Developer for Percolate Inc. and as a
Platform Innovations Developer for LiveIntent Inc. She’s a graduate of
Temple University and resides in the greater New York City area where
she serves as the co-organizer of BrooklynJS.

Henri Helvetica

Planet Of The APIs: A Tale of Performance & User Experience.

Henri is a freelance developer who has turned his interests to a
potpourri of performance engineering with pinches of user experience. He
has found enjoyment attending and speaking at web conferences, right
down to local meetups to be amongst the community he loves.

When
not reading the deluge of daily research docs and case studies, or
indiscriminately auditing sites in developer tools, Henri can be found
contributing back to the community, co-programming meetups including the
Toronto Web Performance Group or volunteering his time for lunch and
learns at various bootcamps. Otherwise, with near certainty training and
focusing on running the fastest 5k possible and longing the days he
wasn’t lactose intolerant.

Ruth John

Ruth is a creative engineer with a web development background.
She has enjoyed a fifteen year career working on websites, applications
and most recently interactive art projects, especially those featuring
audio. She also educates people and enjoys talking about new web
technologies, inspiring others to try them. Always coming up with
exciting and engaging ways to use them, as well as interesting
integrations into everyday development. As a Google Developer Expert and
founding member of { Live : JS } she’s almost always got a conference
talk lined up, article ready to be published or live show tour date in
the diary.

Bryan Hughes

Bryan Hughes is a technical evangelist at Microsoft and long-time
member of the Node.js and NodeBots communities. Bryan is the creator of
Raspi IO which provides Raspberry Pi support for the Johnny-Five JavaScript robotics library. Bryan also created Raver Lights, a distributed wireless lighting system designed for festivals, and Request Inspector, a Node.js performance diagnostics tool. Outside of tech, Bryan is an amateur photographer, occasional writer, a once upon a time pianist, and a wine aficionado.

Kim Crayton

Kim Crayton is the founder of the #causeascene movement and a
proud multipotentialite and advocate for diversity, inclusion, and safe
spaces in tech, who is committed to facilitating honest conversations
and intentional actions for positive change.

Whether in
the role of strategist, educator, consultant, writer, public speaker,
mentor, organizational anthropologist, trainer or curriculum designer,
Kim is always in search of innovative approaches that enable
individuals, organizations, and communities to intentionally and
skillfully create environments which support the sharing of common
attitudes, interests, and goals in order to build more innovative and
profitable businesses while growing a more inclusive and diverse
technology community. She is also currently pursuing a Doctor’s of
Business Administration – Technology Entrepreneurship.

Mandy Michael

Text Experiments with CSS

Mandy Michael is a community organizer, speaker, and developer
working as a Development Manager at Seven West Media in Western
Australia. She is a co-organizer and Director of Mixin Conf, and the founder and co-organizer of Fenders, a local meetup for front end developers providing events, mentoring and support to the Perth web community.

Mandy’s
passion is CSS, HTML and JS, she has a particular interest in web
typography, accessibility and modern layouts, and hopes to inspire that
passion in others. Mandy loves the supportive and collaborative nature
of the web, her aim is to create a community of web developers who can
share, mentor, learn and grow together.

Hui Jing Chen

Be like water: Applying Bruce Lee’s philosophy to web design

Hui Jing is a self-taught designer and developer with an
inordinate love for CSS. Reducing lines of code in her web projects
makes her extremely happy. She used to play basketball full-time and
launched her web career during downtime between training sessions.

Jen Simmons

Jen Simmons is a Designer and Developer Advocate at Mozilla,
where she advocates for web standards and researches the coming
revolution in graphic design on the web.

Jen launched
her first client website in 1998 and spent years making sites for small
businesses, arts organizations, and creative individuals. Her more
well-known clients include CERN, the W3C, Google, Drupal, Temple
University, and the Annenberg Foundation.

Besides
designing for the web, Jen has years of experience designing for live
performance and for print. Her projection and lighting design work has
shown at theaters including the BAM Next Wave Festival, the National
Theater of Belgrade, The Off Center, and Jump-Start Performance Co. Her
short films toured film festivals around the globe, including RESFEST,
Media That Matters, and on MTV Television. Jen is the host and executive
producer of The Web Ahead. She taught digital media to high school kids
in San Antonio and film production to college students in Philadelphia.
Jen earned a MFA in Film and Media Arts from Temple University. She
lives in New York City.

Sareh Heidari

View Source MC

Sareh is a web developer at BBC News, based in London. She cares
about web accessibility, internationalisation and how we can make the
web a more inclusive space for the most marginalised.

In her spare time, she’s playing around with mixing Persian calligraphy and carpet-weaving with web typography & layouts.

Schedule

8:00 - Registration, with light breakfast and coffee

9:00 - Keynote - Saron Yitbarek

9:45 - Mariko Kosaka

10:15 - Break

10:45 - Henri Helvetica

Planet Of The APIs: A Tale of Performance & User Experience

A
quarter century has passed since the first browser was released. Tim
Berners-Lee’s pioneering spawned an industry that regaled in loading
structured information onto a screen. We once referred to raw timing
data provided by the browser to measure performance. But the modern
experience soon demanded metrics beyond DOMContentLoaded and Load
events, but more complex measurements such as first paint, meaningful
paint and time to interactive among others. Planet Of The APIs peruses
present-day and even experimental practices employed in measuring web
apps in the on going pursuit of providing stellar and performant user
experiences.

11:15 - Ruth John

A New Soundscape: Developments in the Web Audio API

Shall
we talk about audio? I mean there’s no place for that in a browser
right? Annoying background sound, auto playing videos 🙄… but wait!
What about games, apps, XR, web assembly giving us the power to compile a
whole new world in this environment?

With new policies being
discussed to make it less offensive, and technologies to make it run
smoothly, audio is coming of age. After rocky beginnings back in the
nineties, single thread issue with the birth of the Web Audio API,
things are changing and really it’s here to stay.

Ruth takes us
through the basics, best practises and these changes. Welcome to a whole
new exciting world of sound, a world where the browser suddenly stops
shouting and becomes an adult.

11:45 - Bryan Hughes

12:15 - Lunch

13:30 - Lightning Talks, Moderated by Alex Lakatos

14:15 - Kim Crayton

15:15 - Mandy Michael

Text Experiments with CSS

Interesting
and impactful text is often deemed a “print only option”. But we can
have those effects now in our web projects with real web text.

I’ll
show you how to recreate photoshop effects and bring your own text
effects to life all while maintaining accessible, searchable, and
selectable text using CSS and HTML.

We’ll explore a variety of
techniques combining old and new CSS properties and values including
pseudo-elements, clip-path, blend modes, gradients, transforms, variable
fonts and more to create interesting and inspiring headings and
layouts.

It’s never been a better time to stand out and experiment with the power of CSS.

15:45 - Hui Jing Chen

Be like water: Applying Bruce Lee’s philosophy to web design

The
web is a medium unlike anything we’ve seen before. It is interactive
and dynamic, and we need to embrace its nature instead of fighting it.
Modern CSS allows the same code-base to result in designs that morph and
adapt based on the context in which they are viewed. Since browsers are
being updated and changing all the time, adaptability becomes key. To
change with change is the changeless state, a mindset that is well
suited to designing for the web.

16:15 - Closing Keynote - Jen Simmons

Venue

+-

The RSA
8 John Adam Street
,
London
,
England
WC2N 6EZ

#ViewSource

mozilla

Code of Conduct

Privacy

Legal

Cookies

96

days

13

hours

14

minutes

08

seconds

https://viewsourceconf.org/code-of-conduct/

Code of Conduct

Short Version

A primary goal of Mozilla’s View Source is to be
inclusive to the largest number of participants, with the most varied
and diverse backgrounds possible. As such, we are committed to providing
a friendly, safe and welcoming environment for all, regardless of
gender, sexual orientation, ability, ethnicity, socioeconomic status,
and religion (or lack thereof).

The following behaviors are expected and requested of all conference community members:

Participate in an authentic and active way. In doing
so, you contribute to the health and longevity of this conference
community.
Exercise consideration and respect in your speech and actions.
Attempt collaboration before conflict.
Refrain from demeaning, discriminatory, or harassing behavior and speech.
Be mindful of your surroundings and of your fellow
participants. Alert conference community organizers if you notice a
dangerous situation, someone in distress, or violations of this Code of
Conduct, even if they seem inconsequential.
Remember that conference community event venues may
be shared with members of the public; please be respectful to all
patrons of these locations.
To report any issues immediately, and to share any feedback, please contact Ali Spivak, Executive Sponsor, via email at viewsource-conduct@mozilla.com. Please take a moment to read through the full version below.

1. Purpose

A primary goal of Mozilla’s View Source is to be
inclusive to the largest number of participants, with the most varied
and diverse backgrounds possible. As such, we are committed to providing
a friendly, safe and welcoming environment for all, regardless of
gender, sexual orientation, ability, ethnicity, socioeconomic status,
and religion (or lack thereof).

This Code of Conduct outlines our expectations for all
those who participate in our conference community, as well as the
consequences for unacceptable behavior.

We invite all those who participate in View Source to help us create safe and positive experiences for everyone.

2. Encouraging and Recognizing Participation

A supplemental goal of this Code of Conduct is to
increase meaningful collaboration by encouraging participants to
recognize and strengthen the relationships between our actions and their
effects on our conference community.

Intentional, positive action is essential to avoid
replicating within our conference community the many forms of inequality
that exist in greater society. For this reason, we outline in this Code
of Conduct expected behavior as well as prohibited behavior.

If you see someone who is making an extra effort to
ensure our conference community is welcoming, friendly, and encourages
all participants to contribute to the fullest extent, recognize them for
their good work either personally or by letting conference organizers
know.

3. Expected Behavior

The following behaviors are expected and requested of all conference community members:

Participate in an authentic and active way. In doing
so, you contribute to the health and longevity of this conference
community.
Exercise consideration and respect in your speech and actions.
Attempt collaboration before conflict.
Refrain from demeaning, discriminatory, or harassing behavior and speech.
Be mindful of your surroundings and of your fellow
participants. Alert conference community organizers if you notice a
dangerous situation, someone in distress, or violations of this Code of
Conduct, even if they seem inconsequential.
Remember that conference community event venues may
be shared with members of the public; please be respectful to all
patrons of these locations.
4. Unacceptable Behavior

The following behaviors are considered harassment and are unacceptable within our conference community:

Violence and threats of violence.
Incitement of violence towards any individual, including encouraging a person to commit suicide or to engage in self-harm.
Derogatory comments related to gender, gender
identity and expression, sexual orientation, disability, mental illness,
neuro(a)typicality, physical appearance, body size, race, religion, or
socio-economic status.
Gratuitous or off-topic sexual images or behaviour in spaces where they’re not appropriate.
Posting or threatening to post other people’s personally identifying information (“doxing”).
Deliberate misgendering or use of “dead” or rejected names.
Inappropriate photography or recording.
Physical contact or simulated physical contact (e.g. textual messages like “hug” or “backrub”) without affirmative consent.
Unwelcome sexual attention. This includes,
sexualized comments or jokes; inappropriate touching, groping, and
unwelcomed sexual advances.
Deliberate intimidation, stalking or following (online or in person).
Sustained disruption of conference community events, including talks and presentations.
Advocating for, or encouraging, any of the above behavior.
5. Consequences of Unacceptable Behavior

Unacceptable behavior from any conference community
member, including sponsors and those with decision-making authority,
will not be tolerated.

Anyone asked to stop unacceptable behavior is expected to comply immediately.

If a conference community member engages in unacceptable
behavior, the conference organizers may take any action they deem
appropriate, up to and including a temporary ban or permanent expulsion
from the conference community without warning (and without refund in the
case of a paid event).

6. Reporting Guidelines

If you are subject to or witness unacceptable behavior,
or have any other concerns, please notify the conference conduct team as
soon as possible by emailing viewsource-conduct@mozilla.com.

Additionally, conference organizers are available to help
conference community members engage with local law enforcement or to
otherwise help those experiencing unacceptable behavior feel safe. In
the context of in-person events, organizers will also provide escorts as
desired by the person experiencing distress.

7. Addressing Grievances

If you feel you have been falsely or unfairly accused of
violating this Code of Conduct, you should notify the conference conduct
team by email at viewsource-conduct@mozilla.com
with a concise description of your grievance. Your grievance will be
handled in accordance with our existing governing policies.

8. Scope

We expect all conference community participants
(contributors, paid or otherwise; sponsors; and other guests) to abide
by this Code of Conduct in all conference community venues – online and
in-person – as well as in all one-on-one communications pertaining to
conference community business.

This Code of Conduct and its related procedures also
applies to unacceptable behavior occurring outside the scope of
conference community activities when such behavior has the potential to
adversely affect the safety and well-being of conference community
members.

Contact info

Ali Spivak, Executive Sponsor
viewsource-conduct@mozilla.com

License and attribution

This Code of Conduct is distributed under a Creative Commons Attribution-ShareAlike license.

It has been adapted with few modifications from Stumptown Syndicate’s Citizen Code of Conduct, portions of which are derived from the Django Code of Conduct and the Geek Feminism Anti-Harassment Policy. Additional text from LGBTQ in Technology Code of Conduct.

Code of Conduct
@ViewSourceConf

Spiritual Community of The True Followers of The Path Shown by The Awakened One



IV. The Act of Going for Refuge


To enter the door to the teaching of the Buddha for practice it is not enough merely to know the reference of the refuge-objects. The door of entrance to the practice is the going for refuge to the Buddha, the Dhamma, and the Sangha. To understand what the refuge-objects mean is one thing, to go to them for refuge is another, and it is the going for refuge alone that constitutes the actual entrance to the dispensation.


But what is the going for refuge? At first glance it would seem to be the formal commitment to the Triple Gem expressed by reciting the formula of refuge, for it is this act which marks the embracing of the Buddha’s practice. Such an understanding, however, would be superficial. The treatises make it clear that the true going for refuge involves much more than the reciting of a pre-established formula. They indicate that beneath the verbal profession of taking refuge there runs concurrently another process that is essentially inward and spiritual. This other process is the mental commitment to the taking of refuge.


The going for refuge, as defined by the commentaries, is in reality an occasion of consciousness: “It is an act of consciousness devoid of defilements, (motivated) by confidence in and reverence for (the Triple Gem), taking (the Triple Gem) as the supreme resort.”3 That the act is said to be “devoid of defilements” stresses the need for sincerity of aim. Refuge is not pure if undertaken with defiled motivation — out of desire for recognition, pride, or fear of blame. The only valid motivation for taking refuge is confidence and reverence directed towards the Triple Gem. The act of consciousness motivated by confidence and reverence occurs “taking the Triple Gem as the supreme resort,” (parayana). That the Triple Gem is taken as the “supreme resort” means that it is perceived as the sole source of deliverance. By turning to the threefold refuge as supreme resort, the going for refuge becomes an act of opening and self-surrender. We drop our defenses before the objects of refuge and open ourselves to their capacity to help. We surrender our ego, our claim to self-sufficiency, and reach out to the refuge-objects in the trust that they can guide us to release from our confusion, turmoil, and pain.


Like any other act of consciousness the going for refuge is a complex process made up of many factors. These factors can be classified by way of three basic faculties: intelligence, volition, and emotion. To bring the act of going for refuge into clearer focus we will take the mental process behind the outer act, divide it by way of these faculties, and see how each contributes to its total character. That is, we will examine the going for refuge as an act of intelligence, will, and emotion.


Before doing this, however, one word of caution is necessary. Any particular phenomenon represents far more than is immediately visible even to a deeply probing inspection. A seed, for example, has a much greater significance than the grain of organic matter that meets the eye. On one side it collects into itself the entire history of the trees that went into its making; on the other it points beyond to the many potential trees locked up in its hull. Similarly the act of consciousness involved in taking refuge represents the crystallization of a vast network of forces extending backwards, forwards, and outwards in all directions. It simultaneously stands for the many lines of experience converging upon its formation out of the dim recesses of the past, and the potential for future lines of development barely adumbrated in its own immediate content. This applies equally to the act of taking refuge as a whole and to each of its constituting factors: both the whole and its parts must be seen as momentary concretions with a vast history, past and future, hidden from our sight. Therefore what emerges out of an analytical scrutiny of the refuge-act should be understood to be only a fraction of what the act implies by way of background and future evolution.


Turning to the act of taking refuge itself, we find in the first place that it is an act of understanding. Though inspired by reverence and trust, it must be guided by vision, by an intelligent perceptivity which protects it from the dangers of blind emotion. The faculty of intelligence steers the act of refuge towards the actualization of its inner urge for liberation. It distinguishes the goal from the distractions, and prevents the aspirant from deviating from his quest for the goal to go in pursuit of futile ends. For this reason we find that in the formulation of the noble eightfold path right view is given first. To follow the path we must see where it leads from, where it goes, and the steps that must be taken to get from the one point to the other.


In its initial form the faculty of intelligence involved in taking refuge comprehends the basic unsatisfactoriness of existence which makes reliance on a refuge necessary. Suffering has to be seen as a pervasive feature infecting our existence at its root, which cannot be eliminated by superficial palliatives but only by a throughgoing treatment. We must come to see further that the causes of our dissatisfaction and unrest lie within ourselves, in our clinging, craving, and delusions, and that to get free from suffering we must follow a course which extinguishes its causes.


The mind also has to grasp the reliability of the refuge-objects. Absolute certainty as to the emancipating power of the teaching can only come later, with the attainment of the path, but already at the outset an intelligent conviction must be established that the refuge-objects are capable of providing help. To this end the Buddha has to be examined by investigating the records of his life and character; his teaching searched for contradictions and irrationalities; and the Sangha approached to see if it is worthy of trust and confidence. Only if they pass these tests can they be considered dependable supports for the achievement of our ultimate aim.


Intelligence comes into play not only with the initial decision to take refuge, but throughout the entire course of practice. The growth of understanding brings a deeper commitment to the refuges, and the deepening of the inner refuge facilitates the growth of understanding. The climax of this process of reciprocal development is the attainment of the supramundane path. When the path arises, penetrating the truth of the teaching, the refuge becomes irreversible, for it has been verified by direct experience.


The going for refuge is also an act of volition. It results from a voluntary decision free from coercion or outside pressures. It is a choice that must be aparappaccaya, “not compelled by others.” This freely chosen act brings about a far-reaching restructuring of volition. Whereas previously the will might have been scattered among a multitude of interests and concerns, when the taking of refuge gains ascendency the will becomes ordered in a unified way determined by the new commitment. The spiritual ideal comes to the center of the inner life, expelling the less crucial concerns and relegating the others to a position subordinate to its own direction. In this way the act of refuge brings to the mind a harmonization of values, which now ascend to and converge upon the fundamental aspiration for deliverance as the guiding purpose of all activity.


The act of taking refuge also effects a deep-seated reversal in the movement of the will. Before refuge is taken the will tends to move in an outward direction, pushing for the extension of its bounds of self-identity. It seeks to gain increasing territory for the self, to widen the range of ownership, control and domination. When refuge is sought in the teaching of the Buddha the ground is laid for this pattern to be undermined and turned around. The Buddha teaches that our drive for self-expansion is the root of our bondage. It is a mode of craving, of grasping and clinging, leading headlong into frustration and despair. When this is understood the danger in egocentric seeking comes to the surface and the will turns in the opposite direction, moving towards renunciation and detachment. The objects of clinging are gradually relinquished, the sense of “I” and “mine” withdrawn from the objects to which it has attached itself. Ultimate deliverance is now seen to lie, not in the extension of the ego to the limits of infinity, but in the utter abolition of the ego-delusion at its base.


The third aspect of going for refuge is the emotional. While going for refuge requires more than emotional fervor, it also cannot come to full fruition without the inspiring upward pull of the emotions. The emotions entering into the refuge act are principally three: confidence, reverence, and love. Confidence (pasada) is a feeling of serene trust in the protective power of the refuge-objects, based on a clear understanding of their qualities and functions. Confidence gives rise to reverence (gaurava), a sense of awe, esteem, and veneration born from a growing awareness of the sublime and lofty nature of the Triple Gem. Yet this reverence does not remain cool, formal, and aloof. As we experience the transforming effect of the Dhamma on our life, reverence awakens (pema). Love adds the element of warmth and vitality to the spiritual life. It kindles the flame of devotion, coming to expression in acts of dedicated service by which we seek to extend the protective and liberative capacity of the threefold refuge to others.

comments (0)