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01/11/08

Filed under: General
Posted by: site admin @ 7:38 pm

47 Buddha’s Own Words

MOST IMPORTANT PRACTICE OF THE BLESSED, NOBLE, AWAKENED ONE TO BE FOLLOWED BY ALL TRUE FOLLOWERS

Noble Eightfold Path-Wisdom-

1) Right View

The Ten Fetters

(Sa.myojana)

2) Right Intention

Right Thought

(Sammaa-sankappa)

Ethical Conduct

3) Right Speech

(Sammaa-vaacaa)

4) Right Action

(Sammaa-kammanta)

5) Right Livelihood

(Sammaa-aajiva)

 

Mental Development

 

6) Right Effort

(Sammaa-vaayaama)

7) Right Mindfulness

(Sammaa-sati)

 

8) Right Concentration

(Sammaa-samaadhi)

hanas

 Stream-enterer

The Sotapanna or ‘Stream-Enterer’

Once-returner

 Non-returner

 

1) Right View

 

The Ten Fetters

(Sa.myojana)

There are ten ‘Fetters’-samyojana-by which beings are bound to the wheel of existence. They are:

Self-Illusion (sakkaaya-di.t.thi)

Scepticism (vicikicchaa)

Attachment to mere Rule and Ritual (siilabbata-paraamaasa)

Sensual Lust (kaamaraaga)

Ill-Will (vyaapaada)

Craving for Fine-Material Existence (ruupa-raaga)

Craving for Immaterial Existence (aruupa-raaga)

Conceit (maana)

Restlessness (uddhacca)

Ignorance (avijjaa).

The Noble Ones

(Ariya-puggala)

One
who is freed from the first three Fetters is called a ‘Stream -
Enterer’ (in Pali: Sotaapanna) i.e. one who has entered the stream
leading to Nibbaana. He has unshakable faith in the Buddha, Dhamma, and
Sangha, and is incapable of breaking the five Moral Precepts. He will be
reborn seven times, at the utmost, and not in a state lower than the
human world.

One
who has overcome the fourth and the fifth Fetters in their grosser
form, is called a Sakadaagaami, lit. ‘Once-Returner’ i.e. he will be
reborn only once more in the Sensuous Sphere (kaama-loka), and
thereafter reach Holiness.

An
Anaagaami, lit. ‘Non-Returner’, is wholly freed from the first five
Fetters which bind one to rebirth in the Sensuous Sphere; after death,
while living in the Fine-Material Sphere (ruupa-loka), he will reach the
goal.

An Arahat, i.e. the perfectly ‘Holy One’, is freed from all the ten Fetters.

Each
of the aforementioned four stages of Holiness consists of the ‘Path’
(magga) and the ‘Fruition’, e.g. ‘Path of Stream Entry’
(sotaapatti-magga) and ‘Fruition of Stream Entry’ (sotaapatti-phala).
Accordingly there are eight types, or four pairs, of ‘Noble Individuals’
(ariya-puggala).

The
‘Path’ consists of the single moment of entering the respective
attainment. By ‘Fruition’ are meant those moments of consciousness which
follow immediately thereafter as the result of the ‘Path’, and which
under certain circumstances, may repeat innumerable times during
life-time.

For further details, see B. Dict.: ariya-puggala, sotaapanna,etc.

Mundane And Super Mundane Understanding

M.117

Therefore, I say, Right Understanding is of two kinds:

1.
The view that alms and offerings are not useless; that there is fruit
and result, both of good and bad actions; that there are such things as
this life, and the next life; that father and mother, as also
spontaneously born beings (in the heavenly worlds), are no mere words;
that there are in the world monks and priests, who are spotless and
perfect, who can explain this life and the next life, which they
themselves have understood: this is called the ‘Mundane Right
Understanding’ (lokiya-sammaa-di.t.thi), which yields worldly fruits and
brings good results.

2.
But whatsoever there is of wisdom, of penetration, of right
understanding conjoined with the ‘Path’ (of the Sotaapanna,
Sakadaagaami, Anaagaami, or Arahat)-the mind being turned away from the
world and conjoined with the path, the holy path being pursued: this is
called the ‘Super mundane Right Understanding’
(lokuttara-sammaa-di.t.thi), which is not of the world, but is super
mundane and conjoined with the path.

Thus, there are two kinds of the Eightfold Path:

1.
The ‘mundane’ (lokiya), practiced by the ‘Worldling’ (puthujjana), i.e.
by all those who have not yet reached the first stage of Holiness; 2.
The ’super mundane’ (lokuttara) practiced by the ‘Noble Ones’
(ariya-puggala).

Conjoined With Other Steps

Now,
in understanding wrong understanding as wrong and right understanding
as right, one practices ‘Right Understanding’ (1st factor); and in
making efforts to overcome wrong understanding, and to arouse right
understanding, one practices ‘Right Effort’ (6th factor); and in
overcoming wrong understanding with attentive mind, and dwelling with
attentive mind in the possession of right understanding one practices
‘Right Mindfulness’ (7th factor). Hence, there are three things that
accompany and follow upon right understanding, namely: Right
Understanding, Right Effort, and Right Mindfulness.

Free from All Theories

M. 72

Now,
if any one should put the question, whether I admit any theory at all,
he should be answered thus: The Perfect One is free from any theory, for
the Perfect One has understood what corporeality is, and how it arises
and passes away. He has understood what feeling is, and how it arises
and passes away. He has understood what perception is, and how it arises
and passes away. He has understood what the mental formations are, and
how they arise and pass away. He has understood what consciousness is,
and how it arises and passes away. Therefore I say, the Perfect One has
won complete deliverance through the extinction, fading-away,
disappearance, rejection, and getting rid of all opinions and
conjectures, of all inclination to the vain-glory of ‘I‘ and ‘mine‘.

The Three Characteristics

A. III. 134

Whether
Perfect Ones (Buddhas) appear in the world, or whether Perfect Ones do
not appear in the world, it still remains a firm condition, an immutable
fact and fixed law: that all formations are impermanent (Anicca), that
all formations are subject to suffering (dukkha); that everything is
without a Self (an-attaa).

In Pali: sabbe sankhaaraa aniccaa, sabbe sankhaaraa dukkhaa, sabbe dhammaa anattaa.

The
word ’sankhaaraa’ (formations) comprises here all things that are
conditioned or ‘formed’ (sankhata-dhamma), i.e. all possible physical
and mental constituents of existence. The word ‘dhamma’, however, has a
still wider application and is all-embracing, as it comprises also the
so-called Unconditioned (’unformed’, asankhata), i.e. Nibbana.

For
this reason, it would be wrong to say that all dhammas are impermanent
and subject to change, for the Nibbaana-dhamma is permanent and free
from change. And for the same reason, it is correct to say that not only
all the sankhaaras (=sankhata-dhamma), but that all the dhammas
(including the asankhata-dhamma) lack an Ego (an-attaa).

S. XXII. 94

A
corporeal phenomenon, a feeling, a perception, a mental formation, a
consciousness, which is permanent and persistent, eternal and not
subject to change, such a thing the wise men in this world do not
recognize; and I also say that there is no such thing.

A. I. 15

And it is impossible that a being possessed of right understanding should regard anything as the Self.

Views and Discussions About the Ego

D. 15

Now,
if someone should say that feeling is his Self, he should be answered
thus: ‘There are three kinds of feeling: pleasurable, painful, and
indifferent feeling. Which of these three feelings do you consider as
your Self?’ Because, at the moment of experiencing one of these
feelings, one does not experience the other two. These three kinds of
feeling are impermanent, of dependent origin, are subject to decay and
dissolution, to fading-away and extinction. Whosoever, in experiencing
one of these feelings, thinks that this is his Self, must after the
extinction of that feeling, admit that his Self has become dissolved.
And thus he will consider his Self already in this present life as
impermanent, mixed up with pleasure and pain, subject to arising and
passing away.

If
any one should say that feeling is not his Ego, and that his Self is
inaccessible to feeling, he should be asked thus: ‘Now, where there is
no feeling, is it then possible to say: “This am I?”

Or,
another might say: ‘Feeling, indeed, is not my Self, but it also is
untrue that my Self is inaccessible to feeling, for it is my Self that
feels, my Self that has the faculty of feeling’. Such a one should be
answered thus: ‘Suppose that feeling should become altogether totally
extinguished; now, if after the extinction of feeling, no feeling
whatever exists there, is it then possible to say: “This am I’?”

M. 148

To
say that the mind, or the mind-objects, or the mind-consciousness,
constitute the Self, such an assertion is unfounded. For an arising and a
passing away is seen there; and seeing the arising and passing away of
these things, one would come to the conclusion that one’s Self arises
and passes away.

S. XII. 62

1t
would be better for the unlearned worldling to regard his body, built
up of the four elements, as his Self, rather than his mind. For it is
evident that the body may last for a year, for two years, for three,
four, five, or ten years, or even for a hundred years and more; but that
which is called thought, or mind, or consciousness, arises
continuously, during day and night, as one thing, and passes away as
another thing.

S. XXII. 59

Therefore,
whatsoever there is of corporeality, of feeling, of perception, of
mental formations, of consciousness whether past, present or future,
one’s own or external, gross or subtle, lofty or low, far or near: of
this one should understand according to reality and true wisdom: ‘This
does not belong to me; this am I not; this is not my Self.’

To show the impersonality and utter emptiness of existence, Visuddhi-Magga XVI quotes the following verse:

Mere suffering exists, no sufferer is found,

The deed is, but no doer of the deed is there.

Nirvana is, but not the man that enters it.

The path is, but no traveler on it is seen’.

Past, Present and Future

D. 9

If
now, any one should ask: ‘Have you been in the past, and is it untrue
that you have not been? Will you be in the future, and is it untrue that
you will not be? Are you, and is it untrue that you are not?’ - you may
reply that you have been in the past, and that it is untrue that you
have not been; that you will be in the future, and that it is untrue
that you will not be; that you are, and that it is untrue that you are
not.

In
the past only that past existence was real, but unreal the future and
present existence. In the future only the future existence will be real,
but unreal the past and the present existence. Now only the present
existence is real, but unreal, the past and future existence.

M. 28

Verily,
he who perceives the ‘Dependent Origination’ (pa.ticca-samuppaada),
perceives the truth; and he who perceives the truth, perceives the
Dependent Origination.

D. 8

For
just as from the cow comes milk, from milk curd, from curd butter, from
butter ghee, from ghee the skim of ghee; and when it is milk, it is not
counted as curd, or butter, or ghee, or skim of ghee, but only as milk;
and when it is curd, it is only counted as curd: just so was my past
existence at that time real, but unreal the future and present
existence; and my future existence will be at that time real, but unreal
the past and present existence; and my present existence is now real,
but unreal the past and future existence. All these are merely popular
designations and expressions, mere conventional terms of speaking, mere
popular notions. The Perfect One indeed makes use of these, without
however clinging to them.

S. XLIV 4

Thus,
he who does not understand corporeality, feeling, perception, mental
formations and consciousness according to reality (i.e. as void of a
personality, or Ego) nor understands their arising, their extinction,
and the way to their extinction, he is liable to believe, either that
the Perfect One continues after death, or that he does not continue
after death, and so forth.

The Two Extremes (Annihilation and Eternity Belief) and the Middle Doctrine

S. XII. 25

Truly,
if one holds the view that the vital principle (jiva; ‘Soul’) is
identical with this body, in that case a holy life is not possible; and
if one holds the view that the vital principle is something quite
different from the body, in that case also a holy life is not possible.
Both these two extremes the Perfect One has avoided, and he has shown
the Middle Doctrine, which says:

Dependent Origination

(Pa.ticca-samuppaada)

S. XII. 1

On Ignorance (avijjaa) depend the ‘Karma-formations’ (sankhaaraa).

On the Karma-formations depends ‘Consciousness’ (vi~n~naa.na; starting with rebirth-consciousness in the womb of the mother).

On Consciousness depends the ‘Mental and Physical Existence’ (naama-ruupa).

On the mental and physical existence depend the ‘Six Sense-Organs’ (sa.l-aayatana).

On the six sense-organs depends ‘Sensorial Impression’ (phassa).

On sensorial impression depends ‘Feeling’ (vedanaa).

On feeling depends ‘Craving’ (ta.nhaa).

On craving depends ‘Clinging’ (upaadaana).

On clinging depends the ‘Process of Becoming’ (bhava).

On the process of becoming (here: kamma-bhava, or karma-process) depends ‘Rebirth’ (jaati).

On rebirth depend ‘Decay and Death’ (jaraa-marana), sorrow, lamentation, pain, grief and despair.

Thus arises this whole mass of suffering. This is called the noble truth of the origin of suffering.

“No god, no Brahma can be called

The maker of this wheel of life:

Empty phenomena roll on,

Dependent on conditions all.”

(Quoted in Visuddhi-Magga XIX).

S. XII. 51

A
disciple, however, in whom Ignorance (avijjaa) has disappeared and
wisdom arisen, such a disciple heaps up neither meritorious, nor
de-meritorious, nor imperturbable Karma-formations.

The
term sankhaaraa has been rendered here by ‘Karma Formations’ because,
in the context of the Dependent Origination, it refers to karmically
wholesome and unwholesome volition (cetanaa), or volitional activity, in
short, Karma.

The
threefold division of it, given in the preceding passage, comprises
karmic activity in all spheres of existence, or planes of consciousness.
The ‘meritorious karma-formations’ extend also to the Fine-Material
Sphere (ruupaavacara), while the ‘imperturbable karma-formations’
(ane~njaabhisankhaaraa) refer only to the Immaterial Sphere
(aruupaavacara).

S. XII. 1

Thus,
through the entire fading away and extinction of this ‘Ignorance’, the
‘Karma-formations’ are extinguished. Through the extinction of
Karma-formations, ‘Consciousness’ (rebirth) is extinguished. Through the
extinction of consciousness, the ‘Mental and Physical Existence’ is
extinguished. Through the extinction of the mental and physical
existence, the ‘Six Sense-Organs’ are extinguished. Through the
extinction of the six sense organs, ‘Sensorial Impression’ is
extinguished. Through the extinction of sensorial impression, ‘Feeling’
is extinguished. Through the extinction of feeling, ‘Craving’ is
extinguished. Through the extinction of craving, ‘Clinging’ is
extinguished. Through the extinction of clinging, the ‘Process of
Becoming’ is extinguished. Through the extinction of the process of
becoming, ‘Rebirth’ is extinguished. Through the extinction of rebirth,
‘Decay and Death’, sorrow, lamentation, pain, grief, and despair are
extinguished. Thus takes place the extinction of this whole mass of
suffering. This is called the noble truth of the extinction of
suffering.

Rebirth-Producing Kamma

M. 43

Truly,
because beings, obstructed by ignorance (avijjaa) and ensnared by
craving (tanhaa) seek ever fresh delight, now here, now there, therefore
fresh rebirth continually comes to be.

A. III. 33

And
the action (kamma) that is done out of greed, hatred and delusion
(lobha, dosa, moha), that springs from them, has its source and origin
in them: this action ripens wherever one is reborn, and wherever this
action ripens there one experiences the fruits of this action, be it in
this life, or the next life, or in some future life.

Cessation of Kamma

M. 43

However,
through the fading away of ignorance, through the arising of wisdom,
through the extinction of craving, no future rebirth takes place again.

A. III. 33

For
the actions which are not done out of greed, hatred and delusion, which
have not sprung from them, which have not their source and origin in
them: such actions, through the absence of greed, hatred and delusion,
are abandoned, rooted out, like a palm-tree torn out of the soil,
destroyed, and not able to spring up again.

A. VIII. 12

In
this respect one may rightly say of me: that I teach annihilation, that
I propound my doctrine for the purpose of annihilation, and that I
herein train my disciples; for certainly I do teach annihilation-the
annihilation, namely, of greed, hatred and delusion, as well as of the
manifold evil and unwholesome things.

The
Pa.ticca Samuppaada, lit, the Dependent Origination, is the doctrine of
the conditionality of all physical and mental phenomena, a doctrine
which, together with that of Impersonality (anattaa), forms the
indispensable condition for the real understanding and realization of
the Buddha’s teaching. It shows that the various physical and mental
life-processes, conventionally called personality, man, animal, etc.,
are not a mere play of blind chance, but the outcome of causes and
conditions. Above all, the Pa.ticca-Samuppaada explains how the arising
of rebirth and suffering is dependent upon conditions; and, in its
second part, it shows how, through the removal of these conditions, all
suffering must disappear. Hence, the Pa.ticca-Samuppaada serves to
elucidate the second and the third Noble Truths, by explaining them from
their very foundations upwards, and giving them a fixed philosophical
form.

The
following diagram shows at a glance how the twelve links of the formula
extend over three consecutive existences, past, present, and future:

The links 1-2, together with 8-10, represent the Karma-Process, containing the five karmic causes of rebirth.

The links 3-7, together with 11-12, represent the Rebirth-Process, containing the five Karma-Results.

Accordingly it is said in the Patisambhidaa-Magga:

Five causes were there in past,

Five fruits we find in present life.

Five causes do we now produce,

Five fruits we reap in future life.

(Quoted in Vis. Magga XVII)

For a full explanation see Fund. III and B. Dict.

Right Intention

Right Thought

(Sammaa-sankappa)

D. 22

What, now, is Right Thought?

1. Thought free from lust (nekkhamma-sankappa).
2. Thought free from ill-will (avyaapaada-sankappa).
3. Thought free from cruelty (avihimsaa-sankappa).

This is called Right Thought.

Mundane And Super Mundane Thought

M. 117

Now, Right Thought, I tell you, is of two kinds:

1. Thought
free from lust, from ill-will, and from cruelty-this is called ‘Mundane
Right Thought’ (lokiya sammaa-sankappa), which yields worldly fruits and
brings good rcsu1ts.

2. But,
whatsoever there is of thinking, considering, reasoning, thought,
ratiocination, application-the mind being holy, being turned away from
the world, and conjoined with the path, the holy path being
pursued-these ‘verbal operations’ of the mind (vacii-sankhaaraa) are
called the ‘Super mundane Right Thought’ (lokuttara-sammaa-sankappa),
which is not of the world, but is super mundane, and conjoined with the
path.

Conjoined with Other Factors

Now, in understanding wrong thought as wrong, and right thought as right, one practices Right Understanding (1st factor); and in making efforts to overcome evil thought and to arouse right thought, one practices Right Effort
(6th factor); and in overcoming evil thought with attentive mind, and
dwelling with attentive mind in possession of right thought, one
practices Right Mindfulness (7th factor). Hence there are three
things that accompany and follow upon Right Thought, namely: Right
Understanding, Right Effort, and Right Mindfulness.

Ethical Conduct

3) Right Speech

Right Speech

(Sammaa-vaacaa)

What now, is Right Speech?

Abstaining from Lying

A. X. 176

1. Herein
someone avoids lying and abstains from it. He speaks the truth, is
devoted to the truth, reliable, worthy of confidence, not a deceiver of
men. Being at a meeting, or amongst people, or in the midst of his
relatives, or in a society, or in the king’s court, and called upon and
asked as witness to tell what he knows, he answers, if he knows nothing:
‘I know nothing’, and if he knows, he answers: ‘I know’; if he has seen
nothing, he answers: ‘I have seen nothing’, and if he has seen, he
answers: ‘I have seen’. Thus he never knowingly speaks a lie, either for
the sake of his own advantage, or for the sake of another person’s
advantage, or for the sake of any advantage whatsoever.

Abstaining from Tale Bearing

2. He avoids
tale bearing, and abstains from it. What he has heard here, he does not
repeat there, so as to cause dissension there; and what he has heard
there, he does not repeat here, so as to cause dissension here. Thus he
unites those that are divided; and those that are united, he encourages.
Concord gladdens him, he delights and rejoices in concord; and it is
concord that he spreads by his words.

Abstaining from Harsh Language

3. He avoids
harsh language, and abstains from it. He speaks such words as are
gentle, soothing to the ear, loving, such words as go to the heart, and
are courteous, friendly, and agreeable to many.

In
Majjhima-Nicaaya No. 21, the Buddha says: ‘Even, O monks, should
robbers and murderers saw through your limbs and joints, whosoever
should give way to anger thereat would not be following my advice. For
thus ought you to train yourselves:

‘Undisturbed
shall our mind remain, no evil words shall escape our lips; friendly
and full of sympathy shall we remain, with heart full of love, and free
from any hidden malice; and that person shall we penetrate with loving
thoughts, wide, deep, boundless, freed from anger and hatred’.

Abstaining from Vain Talk

A. X. 176

4. He avoids
vain talk, and abstains from it. He speaks at the right time, in
accordance with facts, speaks what is useful, speaks of the law and the
discipline: his speech is like a treasure, uttered at the right moment,
accompanied by arguments, moderate and full of sense.

This is called Right Speech.

Mundane and Super Mundane Speech

M. 117

Now, Right Speech. I tell you, is of two kinds:

1. Abstaining
from lying, from tale-bearing, from harsh language, and from vain talk;
this is called ‘Mundane Right Speech’ (lokiya-sammaa-vaacaa), which
yields worldly fruits and brings good results.

2. But the
avoidance of the practice of this fourfold wrong speech, the abstaining,
desisting. refraining there from-the mind being holy, being turned away
from the world, and conjoined with the path, the holy path being
pursued-this is called the ‘Super mundane Right Speech’
(lokuttara-sammaa-vaacaa), which is not of the world, but is super
mundane, and conjoined with the path.

Conjoined with Other Factors

Now, in understanding wrong speech as wrong, and right speech as right, one practices Right Understanding (1st factor); and in making efforts to overcome evil speech and to arouse right speech, one practices Right Effort
(6th factor); and in overcoming wrong speech with attentive mind, and
dwelling with attentive mind in possession of right speech, one
practices Right Mindfulness (7th factor). Hence, there are
three things that accompany and follow upon Right Speech, namely: Right
Understanding, Right Effort, and Right Mindfulness.

 

4) Right Action

(Sammaa-kammanta)

A. X. 176

What, now, is Right Action?

Abstaining from Killing

1. Herein someone
avoids the killing of living beings, and abstains from it. Without stick
or sword, conscientious, full of sympathy, he is desirous of the
welfare of all living beings.

Abstaining from Stealing

2. He avoids stealing,
and abstains from it; what another person possesses of goods and
chattels in the village or in the wood, that he does not take away with
thievish intent.

Abstaining from Unlawful Sexual Intercourse

3. He avoids unlawful
sexual intercourse, and abstains from it. He has no intercourse with
such persons as are still under the protection of father, mother,
brother, sister or relatives, nor with married women, nor female
convicts, nor lastly, with betrothed girls.

This is called Right Action.

Mundane And Super Mundane Action

M. 117

Now, Right Action, I tell you, is of two kinds:

1. Abstaining from
killing, from stealing, and from unlawful sexual intercourse: this is
called the ‘Mundane Right Action’ (lokiya-sammaa-kammanta) which yields
worldly fruits and brings good results.

2. But the avoidance
of the practice of this threefold wrong action, the abstaining,
desisting, refraining there from-the mind being holy.  Being
turned away from the world, and conjoined with the path, the holy path
being pursued-this is called the ‘Super mundane Right Action’
(lokuttara-sammaa-kammanta), which is not of the world, but is super
mundane, and conjoined with the path.

Conjoined With Other Factors

Now in understanding wrong action as wrong, and right action as right, one practices Right Understanding (1st factor): and in making efforts to overcome wrong action, and to arouse right action, one practices Right Effort
(6th factor); and in overcoming wrong action with attentive mind, and
dwelling with attentive mind in possession of right action, one
practices Right Mindfulness (7th factor).  Hence,
there are three things that accompany and follow upon Right Action,
namely: Right Understanding, Right Effort, and Right Mindfulness.

5) Right Livelihood

(Sammaa-aajiva)

What, now, is Right Livelihood?

D. 22

1. When the
noble disciple, avoiding a wrong way of living, gets his livelihood by a
right way of living, this is called Right Livelihood.

In
the Majjhima-Nikaaya, No. 117, it is said: ‘To practice deceit,
treachery, soothsaying, trickery, usury: this is wrong livelihood.’

And
in the Anguttara-Nikaaya, V. 1 77, it is said: ‘Five trades should be
avoided by a disciple: trading in arms, in living beings, in flesh, in
intoxicating drinks, and in poison’.

Included are the professions of a soldier, a fisherman, a hunter, etc.

Now, Right Livelihood, I tell you, is of two kinds:

Mundane and Super mundane Right Livelihood

M. 117

1. When the
noble disciple, avoiding wrong living, gets his livelihood by a right
way of living: this is called ‘Mundane Right Livelihood’
(lokiya-sammaa-aajiva), which yields worldly fruits and brings good
results.

2. But the
avoidance of wrong livelihood, the abstaining, desisting, refraining
there from-the mind being holy, being turned away from the world, and
conjoined with the path, the holy path being pursued-this is called the
‘Super mundane Right Livelihood’ (lokuttara-sammaa-aajiva), which is not
of the world,  but is super mundane, and conjoined with the path.

Conjoined with Other Factors

Now. in understanding wrong livelihood as wrong, and right livelihood as right, one practices Right Understanding (1st factor); and in making efforts to overcome wrong livelihood, to establish right livelihood, one practices Right Effort
(6th factor); and in overcoming wrong livelihood with attentive mind,
and dwelling with attentive mind in possession of right livelihood, one
practices Right Mindfulness (7th factor). Hence, there are
three things that accompany and follow upon Right Livelihood, namely:
Right Understanding, Right Effort, and Right Mindfulness.

Mental Development

6) Right Effort

(Sammaa-vaayaama)

A. IV. 13, 14

What, now. is Right Effort?

There are Four Great Efforts; the effort to avoid, the effort to overcome, the effort to develop, and the effort to maintain.

I. The Effort to Avoid

(Sa.mvara-ppadhaana)

What, now is the effort to Avoid?
Herein the disciple rouses his will to avoid the arising of evil,
unwholesome things that have not yet arisen; and he makes efforts, stirs
up his energy; exerts his mind and strives.

Thus, when lie
perceives a form with the eye, a sound with the ear, and an odor with
the nose, a taste with the tongue, an impression with the body, or an
object with the mind, he neither adheres to the whole, nor to its parts.
And he strives to ward off that through which evil and unwholesome
things, greed and sorrow, would arise, if he remained with unguarded
senses; and he watches over his senses, restrains his senses.

Possessed of this noble ‘Control over the Senses’ he experiences inwardly a feeling of joy, into which no evil thing can enter.

This is called the effort to avoid

2. The Effort to Overcome

(Pahaana-ppadhaana)

What, now, is the effort to Overcome?
There the disciple rouses his will to overcome the evil, unwholesome
things that have already arisen; and he makes effort, stirs up his
energy, exerts his mind and strives.

He does not
retain any thought of sensual lust, ill-will or grief, or any other evil
and unwholesome states that may have arisen; he abandons them, dispels
them, destroys them. causes them to disappear.

Five Methods of Expelling Evil Thoughts

M. 20

If, whilst
regarding a certain object, there arise in the disciple, on account of
it, evil and unwholesome thoughts connected with greed, hatred and
delusion, then the disciple (1) should, by means of this object, gain
another and wholesome object. (2) Or, he should reflect on the misery of
these thoughts; ‘Unwholesome, truly, are these thoughts! Blamable are
these thoughts! Of painful result are these thoughts!’ (3) Or he should
pay no attention to these thoughts. (4) Or, he should consider the
compound nature of these thoughts. (5) Or, with teeth clenched and
tongue pressed against the gums, he should with his mind restrain,
suppress and root out these thoughts; and in doing so these evil and
unwholesome thoughts of greed, hatred and delusion will dissolve and
disappear; and the mind will inwardly become settled and calm, composed
and concentrated.

This is called the effort to overcome.

3. The Effort to Develop

(Bhaavanaa-ppadhaana)

A. IV. 13, 14

What, now, is the effort to Develop?
Herein the disciple rouses his will to arouse wholesome things that
have not yet arisen; and he makes effort, stirs up his energy, exerts
his mind and strives.

Thus he
develops the ‘Elements of Enlightenment’ (bojjhanga), based on solitude,
on detachment, on extinction, and ending in deliverance, namely:
‘Mindfulness’ (sati), ‘Investigation of the Law’ (dhamma-vicaya),
‘Energy’ (viriya), ‘Rapture’ (piiti), ‘Tranquility’ (passaddhi),
‘Concentration’ (samadhi). and ‘Equanimity’ (upekkhaa).

This is called the effort to develop.

4. The Effort to Maintain

(Anurakkha.na-ppadhaana)

What, now, is
the effort to Maintain? Herein the disciple rouses his will to maintain
the wholesome things that have already arisen, and not to allow them to
disappear, but to bring them to growth, to maturity and to the full
perfection of development (bhaavanaa); and he makes effort, stirs up his
energy, exerts his mind and strives.

Thus, for
example, he keeps firmly in his mind a favorable object of concentration
that has arisen, such as the mental image of a skeleton, of a corpse
infested by worms, of a corpse blue-black in color, of a festering
corpse, of a corpse riddled with holes, of a corpse swollen up.

This is called the effort to maintain.

M. 70

Truly, for a
disciple who is possessed of faith and has penetrated the Teaching of
the master, it is fit to think: ‘Though skin sinews and bones wither
away, though flesh and blood of my body dry up, I shall not give up my
efforts till I have attained whatever is attainable by manly
perseverance, energy and endeavor.’

This is called Right Effort.

A. IV. 14

The effort of Avoiding, Overcoming,

Of Developing and Maintaining:

These four great efforts have been shown

By him, the scion of the sun.

And he who firmly clings to them,

May put an end to suffering.

7) Right Mindfulness

(Sammaa-sati)

What, now, is Right Mindfulness?

The Four Foundations of Mindfulness

(Satipa.t.thaana)

D. 22

The only way
that leads to the attainment of purity, to the overcoming of sorrow and
lamentation, to the end of pain and grief, to the entering upon the
right path and the realization of Nibbana, is by the ‘Four Foundations
of Mindfulness’. And which are these four?

Herein the
disciple dwells in contemplation of the Body, in contemplation of
Feeling, in contemplation of the Mind, in contemplation of the
Mind-Objects; ardent, clearly comprehending them and mindful, after
putting away worldly greed and grief.

1. Contemplation of the Body

(kaayaanupassanaa)

But how does the disciple dwell in contemplation of the body?

Watching Over In- and Out-Breathing

(aanaapaana-sati)

Herein the
disciple retires to the forest, to the foot of a tree, or to a solitary
place, seats himself with legs crossed, body erect, and with mindfulness
fixed before him, mindfully he breathes in, mindfully he breathes out.
When making a long inhalation, he knows: ‘I make a long inhalation’;
when making a long exhalation, he knows: ‘I make a long exhalation’.
When making a short inhalation, he knows: ‘I make a short inhalation’:
when making a short exhalation, he knows: ‘I make a short exhalation’.
‘Clearly perceiving the entire (breath-) body, I shall breathe in’: thus
he trains himself; ‘Clearly perceiving the entire (breath-) body, I
shall breathe out’: thus he trains himself. ‘Calming this bodily
function (kaaya-sankhaara), I shall breathe in’: thus he trains himself;
‘Calming this bodily function. I shall breathe out’: thus he trains
himself.

Thus he dwells
in contemplation of the body, either with regard to his own person, or
to other persons, or to both, he beholds how the body arises; beholds
how it passes away; beholds the arising and passing away of the body. A
body is there-

‘A
body is there, but no living being, no individual, no woman, no man, no
self, and nothing that belongs to a self; neither a person. nor
anything belonging to a person. (Comm.)

this clear
awareness is present in him, to the extent necessary for knowledge and
mindfulness, and he lives independent, unattached to anything in the
world. Thus does the disciple dwell in contemplation of the body.

‘Mindfulness
of Breathing’ (aanaapaana-sati) is one of the most important meditative
exercises. It may be used for the development of Tranquility
(samatha-bhaavanaa), i.e. for attaining the four Absorptions (jhana; see
“The Four Absorptions” on page 67), for the development of Insight
(vipassanaa-bhaavanaa) or for a combination of both practices. Here, in
the context of satipa.t.thaana, it is principally intended for
tranquillization and concentration preparatory to the practice of
Insight, which may be undertaken in the following way.

After
a certain degree of calm and concentration, or one of the Absorptions,
has been attained through regular practice of mindful breathing, the
disciple proceeds to examine the origin of breath. He sees that the
inhalations and exhalations are conditioned by the body consisting of
the four material elements and the various corporeal phenomena derived
from them, e.g. the five sense organs, etc. Conditioned by fivefold
sense-impression arises consciousness, and together with it the three
other ‘Groups of Existence’, i.e. Feeling, Perception, and mental
Formations. Thus the meditator sees clearly: ‘There is no ego-entity or
self in this so called personality, but it is only a corporeal and
mental process conditioned by various factors’. Thereupon he applies the
Three Characteristics to these phenomena, understanding them thoroughly
as impermanent subject to suffering, and impersonal.

For further details about Ânaapaana-sati, see M. 118.62: Visuddhi-Magga VIII, 3.

The Four Postures

And further,
whilst going, standing, sitting, or lying down, the disciple understands
(according to reality) the expressions; ‘I go’; ‘I stand’; ‘I sit’; ‘I
lie down’; he understands any position of the body.

‘The
disciple understands that there is no living being, no real Ego, that
goes, stands, etc., but that it is by a mere figure of speech that one
says: “I go”, “I stand” and so forth’. (Comm.)

Mindfulness and Clear Comprehension

(sati-sampaja~n~na)

And further,
the disciple acts with clear comprehension in going and coming; he acts
with clear comprehension in looking forward and backward; acts with
clear comprehension in bending and stretching (any part of his body);
acts with clear comprehension in carrying alms bowl and robes; acts with
clear comprehension in eating, drinking, chewing and tasting; acts with
clear comprehension in discharging excrement and urine; acts with clear
comprehension in walking, standing, sitting, falling asleep, awakening;
acts with clear comprehension in speaking and keeping silent.

In
all that the disciple is doing, he has a clear comprehension: 1. of his
intention, 2. of his advantage, 3. of his duty, 4. of the reality.
(Comm.)

Contemplation of Loathsomeness

(pa.tikuula-sa~n~naa)

And further,
the disciple contemplates this body from the sole of the foot upward,
and from the top of the hair downward, with a skin stretched over it,
and filled with manifold impurities: ‘This body has hairs of the head
and of the body, nails, teeth, skin, flesh, sinews, bones, marrow,
kidneys, heart, liver, diaphragm, spleen, lungs, stomach, bowels,
mesentery, and excrement; bile, phlegm, pus, blood, sweat, lymph, tears,
skin-grease, saliva, nasal mucus, oil of the joints, and urine.’

Just as if
there were a sack, with openings at both ends, filled with various kinds
of grain-with paddy, beans, sesamum and husked rice-and a man not blind
opened it and examined its contents, thus: ‘That is paddy, these are
beans, this is sesamum, this is husked rice’: just so does the disciple
investigate this body.

Analysts of Four Elements

(dhaatu)

And further,
the disciple contemplates this body, however it may stand or move, with
regard to the elements; ‘This body consists of the solid element, the
liquid element, the heating element and the vibrating element’. Just as
if a skilled butcher or butcher’s apprentice, who had slaughtered a cow
and divided it into separate portions, were to sit down at the junction
of four highroads: just so does the disciple contemplate this body with
regard to the elements.

In Visuddhi Magga XIII, 2 this simile is explained as follows:

When
a butcher rears a cow, brings it to the place of slaughter, binds it to
a post, makes it stand up, slaughters it and looks at the slaughtered
cow, during all that time he has still the notion ‘cow’. But when he has
cut up the slaughtered cow, divided it into pieces, and sits down near
it to sell the meat, the notion, ‘cow’ ceases in his mind, and the
notion ‘meat’ arises. He does not think that he is selling a cow or that
people buy a cow, but that it is meat that is sold and bought.
Similarly, in an ignorant worldling, whether monk or layman, the
concepts ‘being’, ‘man’, ‘personality’, etc., will not cease until he
has mentally dissected this body of his, as it stands and moves, and has
contemplated it according to its component elements. But when he has
done so, the notion ‘personality’, etc., will disappear, and his mind
will become firmly established in the Contemplation of the Elements.

Cemetery Meditations

1. And
further, just as if the disciple were looking at a corpse thrown on a
charnel-ground, one, two, or three days dead, swollen up, blue-black in
color, full of corruption-so he regards his own body: ‘This body of mine
also has this nature, has this destiny, and cannot escape it.’

2. And
further, just as if the disciple were looking at a corpse thrown on a
charnel-ground, eaten by crows, hawks or vultures, by dogs or jackals,
or devoured by all kinds of worms-so he regards his own body; ‘This body
of mine also has this nature, has this destiny, and cannot escape it.’

3. And
further, just as if the disciple were looking at a corpse thrown on a
charnel-ground, a framework of bones, flesh hanging from it, bespattered
with blood, held together by the sinews;

4. A framework of bone, stripped of flesh, bespattered with blood, held together by the sinews;

5. A framework of bone, without flesh and blood, but still held together by the sinews;

6. Bones,
disconnected and scattered in all directions, here a bone of the hand,
there a bone of the foot, there a shin bone, there a thigh bone, there a
pelvis, there the spine, there the skull-so he regards his own body:
‘This body of mine also has this nature, has this destiny, and cannot
escape it.’

7. And further, just as if the disciple were looking at bones lying in the charnel-ground, bleached and resembling shells;

8. Bones heaped together, after the lapse of years;

9. Bones
weathered and crumbled to dust-so he regards his own body: ‘This body of
mine also has this nature, has this destiny, and cannot escape it.’

Thus he dwells in contemplation of the body, either with regard to his own person, or to other persons, or to both.  He
beholds how the body arises; beholds how it passes away; beholds the
arising and passing away of the body. ‘A body is there’: this clear
awareness is present in him, to the extent necessary for knowledge and
mindfulness; and he lives independent, unattached to anything in the
world.  Thus does the disciple dwell in contemplation of the body.

Assured Of Ten Blessings

M. 119

Once the
contemplation of the body is practiced, developed, often repeated, has
become one’s habit, one’s foundation, is firmly established,
strengthened and perfected; the disciple may expect ten blessings:

1. Over
delight and discontent he has mastery; he does not allow himself to be
overcome by discontent; he subdues it, as soon as it arises.

2. He conquers
fear and anxiety; he does not allow himself to be overcome by fear and
anxiety; he subdues them, as soon as they arise.

3. He endures
cold and heat, hunger and thirst; wind and sun, attacks by gadflies,
mosquitoes and reptiles; patiently he endures wicked and malicious
speech, as well as bodily pains that befall him, though they be
piercing, sharp, bitter, unpleasant, disagreeable, and dangerous to
life.

4. The four
Absorptions’ (jhana), which purify the mind, and bestow happiness even
here, these he may enjoy at will, without difficulty, without effort.

Six ‘Psychical Powers’

(Abhi~n~naa)

5. He may enjoy the different ‘Magical Powers (id.dhi-vidhaa).

6. With the
‘Heavenly Ear’ (dibba-sota), the purified, the super-human, he may hear
both kinds of sounds, the heavenly and the earthly, the distant and the
near.

7. With the mind he may obtain ‘Insight into the Hearts of Other Beings’ (parassa-cetopariya-~naa.na), of other persons.

8. He may obtain ‘Remembrances of many Previous Births’ (pubbe-nivaasaanussati-~naa.na).

9. With the
‘Heavenly Eye’ (dibba-cakkhu), purified and super-human, he may see
beings vanish and reappear, the base and the noble, the beautiful and
the ugly, the happy and the unfortunate; he may perceive how beings are
reborn according to their deeds.

10. He may,
through the ‘Cessation of Passions’ (aasavakkhaya), come to know for
himself, even in this life, the stainless deliverance of mind, the
deliverance through wisdom.

The
last six blessings (5-10) are the ‘Psychical Powers’ (abhi~n~naa). The
first five of them are mundane (lokiya) conditions, and may therefore be
attained even by a ‘worldling’ (puthujjana), whilst the last Abhi~n~naa
is super-mundane (lokuttara) and exclusively the characteristic of the
Arhat, or Holy One. It is only after the attainment of all the four
Absorptions (jhana) that one may fully succeed in acquiring the five
worldly ‘Psychical Powers’. There are four iddhipaada, or ‘Bases for
obtaining Magical Powers’, namely: concentration of Will, concentration
of Energy, concentration of Mind, and concentration of Investigation.

2. Contemplation of the Feelings

(vedanaanupassanaa)

D. 22

But how does the disciple dwell in contemplation of the feelings?

In
experiencing feelings, the disciple knows: ‘I have an agreeable
feeling’; or: ‘I have a disagreeable feeling’, or: ‘I have an
indifferent feeling’; or: ‘I have a worldly agreeable feeling’, or: ‘I
have an unworldly agreeable feeling’, or: ‘I have a worldly disagreeable
feeling’, or: ‘I have an unworldly disagreeable feeling’, or: ‘I have a
worldly indifferent feeling’, or: ‘I have an unworldly indifferent
feeling’.

Thus he dwells
in contemplation of the feelings, either with regard to his own person,
or to other persons, or to both. He beholds how the feelings arise;
beholds how they pass away; beholds the arising and passing away of the
feelings. ‘Feelings are there’: this clear awareness is present in him,
to the extent necessary for knowledge and mindfulness; and he lives
independent, unattached to anything in the world. Thus does the disciple
dwell in contemplation of the feelings.

The
disciple understands that the expression ‘I feel’ has no validity
except as a conventional expression (vohaaravacana); he understands
that, in the absolute sense (paramattha), there are only feelings, and
that there is no Ego, no experiencer of the feelings.

3. Contemplation of the Mind

(cittaanupassanaa)

But how does the disciple dwell in contemplation of the mind?

Herein the
disciple knows the greedy mind as greedy, and the not greedy mind as not
greedy; knows the hating mind as hating, and the not hating mind as not
hating: knows the deluded mind as deluded and the undeluded mind as
undeluded. He knows the cramped mind as cramped, and the scattered mind
as scattered; knows the developed mind as developed, and the undeveloped
mind as undeveloped; knows the surpass able mind as surpass able and
the unsurpassable mind as unsurpassable; knows the concentrated mind as
concentrated, and the unconcentrated mind as unconcentrated; knows the
freed mind as freed, and the un-freed mind as un-freed.

Citta
(mind) is here used as a collective term for the Cittas, or moments of
consciousness. Citta being identical with vi~n~naa.na, or consciousness,
should not be translated by ‘thought’. ‘Thought’ and ‘thinking’
correspond rather to the ‘verbal operations of the mind’: vitakka
(thought-conception) and vicaara (discursive thinking), which belong to
the Sankhaara-kkhandha.

Thus he dwells
in contemplation of the mind, either with regard to his own person, or
to other persons, or to both. He beholds how consciousness arises;
beholds how it passes away; beholds the arising and passing away of
consciousness. ‘Mind is there’; this clear awareness is present in him,
to the extent necessary for knowledge and mindfulness; and he lives
independent, unattached to anything in the world. Thus does the disciple
dwell in contemplation of the mind.

4. Contemplation of the Mind-Objects

(dhammaanupassanaa)

But how does the disciple dwell in contemplation of mind-objects?

Herein the disciple dwells in contemplation of the mind-objects, namely of the ‘Five Hindrances.’

The Five Hindrances

(niivara.na)

1. He knows
when there is ‘Lust’ (kaamacchanda) in him: ‘In me is lust’; knows when
there is ‘Anger’ (vyaapaada) in him: ‘In me is anger’; knows when there
is ‘Torpor and Sloth’ (thiina-middha) in him: ‘In me is torpor and
sloth’; knows when there is ‘Restlessness and Mental Worry’
(uddhacca-kukkucca) in him: ‘In me is restlessness and mental worry’;
knows when there are ‘Doubts’ (vicikicchaa) in him: ‘In me are doubts’.
He knows when these hindrances are not in him: ‘In me these hindrances
are not’. He knows how they come to arise; knows how, once arisen, they
are overcome; and he knows how they do not rise again in the future.

For
example, ‘Lust’ arises through unwise thinking on the agreeable and
delightful. It may be suppressed by the following six methods: fixing
the mind upon an idea that arouses disgust; contemplation of the
loathsomeness of the body; controlling one’s six senses; moderation in
eating; friendship with wise and good men; right instruction. Lust and
anger are for ever extinguished upon attainment of Anaagaamiiship;
‘Restlessness’ is extinguished by reaching Arhatship; ‘Mental Worry’, by
reaching Sotapanship.

The Five Groups of Existence

(khandha)

And further: the disciple dwells in contemplation of the mind-objects, namely of the five ‘Groups of Existence’.  He
knows what ‘Corporeality’ (ruupa) is, how it arises, how it passes
away; knows what ‘Feeling’ (vedanaa) is, how it arises, how it passes
away; knows what ‘Perception’ (sa~n~naa) is, how it arises, how it
passes away; knows what the ‘Mental Formations’ (Sankhara) are, how they
arise, how they pass away; knows what ‘Consciousness’ (vi~n~naa.na) is,
how it arises, how it passes away.

The Sense-Bases

(aayatana)

And further:
the disciple dwells in contemplation of the mind-objects, namely of the
six ‘Subjective-Objective Sense-Bases’. He knows the eye and visual
objects, ear and sounds, nose and odors, tongue and tastes, body and
bodily impressions, mind and mind-objects; and the fetter that arises in
dependence on them, he also knows. He knows how the fetter comes to
arise, knows how the fetter is overcome, and how the abandoned fetter
does not rise again in future.

The Seven Elements of Enlightenment

(bojjhanga)

And further:
the disciple dwells in contemplation of the mind-objects, namely of the
seven ‘Elements of Enlightenment’, He knows when there is in him
‘Mindfulness’ (sati), ‘Investigation of the Law’ (dhammavicaya),
‘Energy’ (viriya), ‘Enthusiasm’ (piiti), ‘Tranquility’ (passaddhi),
‘Concentration’ (samadhi), and ‘Equanimity’ (upekkhaa). He knows when it
is not in him, knows how it comes to arise, and how it is fully
developed.

The Four Noble Truths

(ariya-sacca)

And further:
the disciple dwells in contemplation of the mind-objects, namely of the
‘Four Noble Truths’. He knows according to reality, what Suffering is;
knows according to reality, what the Origin of suffering is; knows
according to reality what the Extinction of suffering is; knows
according to reality, what the Path is that leads to the extinction of
suffering.

Thus he dwells
in contemplation of the mind-objects either with regard to his own
person, or to other persons or to both. He beholds how the mind-objects
arise, beholds how they pass away, beholds the arising and passing away
of the mind-objects. ‘Mind-objects are there’: this clear awareness is
present in him, to the extent necessary for knowledge and mindfulness;
and he lives independent, unattached to anything in the world. Thus does
the disciple dwell in contemplation of the mind-objects.

The only way
that leads to the attainment of purity, to the overcoming of sorrow and
lamentation, to the end of pain and grief, to the entering upon the
right path, and the realization of Nibbana, is by these four foundations
of mindfulness.

These
four contemplations of Satipa.t.thaana relate to all the five Groups of
Existence, namely: 1. The contemplation of corporeality relates to
ruupakkhandha; 2. the contemplation of feeling, to vedanaakkhandha; 3.
the contemplation of mind, to vi~n~naanakkhandha; 4. the contemplation
of mind-objects, to sa~n~naa- and sankhaara-kkhandha.

For further details about Satipa.t.thaana see the Commentary to the discourse of that name, translated in The Way of Mindfulness, by Bhikkhu Soma (Kandy 1967, Buddhist Publication Society).

Nibbaana Through Aanaapaana-Sati

M. 118

Watching over
In - and Out-breathing (aanaapaana-sati), practiced and developed,
brings the Four ‘Foundations of Mindfulness’ to perfection; the four
foundations of mindfulness, practiced and developed, bring the seven
‘Elements of Enlightenment’ to perfection; the seven elements of
enlightenment, practiced and developed, bring ‘Wisdom and Deliverance’
to perfection.

But how does
watching over In- and Out-breathing, practiced and developed, bring the
four ‘Foundations of Mindfulness’ (satipa.t.thaana) to perfection?

I. Whenever
the disciple (1) mindfully makes a long inhalation or exhalation, or (2)
makes a short inhalation or exhalation, or (3) trains himself to inhale
or exhale whilst experiencing the whole (breath-) body, or (4) whilst
calming down this bodily function (i.e. the breath)-at such a time the
disciple dwells in ‘contemplation of the body’, full of energy,
comprehending it, mindful, after subduing worldly greed and grief. For,
inhalation and exhalation I call one amongst the corporeal phenomena.

II. Whenever
the disciple trains himself to inhale or exhale (1) whilst feeling
rapture (piiti), or (2) joy (sukha), or (3) the mental functions
(cittasankhaara), or (4) whilst calming down the mental functions-at
such a time he dwells in ‘contemplation of the feelings’, full of
energy, clearly comprehending them, mindful, after subduing worldly
greed and grief. For, the full awareness of In- and Out-breathing I call
one amongst the feelings.

III. Whenever
the disciple trains himself to inhale or exhale (1) whilst experiencing
the mind, or (2) whilst gladdening the mind, or (3) whilst concentrating
the mind, or (4) whilst setting the mind free–at such a time he dwells
in ‘contemplation of the mind’, full of energy, clearly comprehending
it, mindful, after subduing worldly greed and grief. For, without
mindfulness and clear comprehension, I say, there is no Watching over
In- and Out-breathing.

IV. Whenever
the disciple trains himself to inhale or exhale whilst contemplating (1)
impermanence, or (2) the fading away of passion, or (3) extinction, or
(4) detachment-at such a time he dwells in ‘contemplation of the
mind-objects’, full of energy, clearly comprehending them, mindful,
after subduing worldly greed and grief. Having seen, through
understanding, what is the abandoning of greed and grief, he looks on
with complete equanimity.

Watching over In- and Out-breathing, thus practiced, and developed, brings the four Foundations of Mindfulness to perfection.

But how do the
four Foundations of Mindfulness, practiced and developed, bring the
seven ‘Elements of Enlightenment’ (bojjhanga) to full perfection?

1. Whenever
the disciple dwells in contemplation of body, feelings, mind and
mind-objects, strenuous, clearly comprehending them, mindful, after
subduing worldly greed and grief-at such a time his mindfulness is
undisturbed; and whenever his mindfulness is present and undisturbed, at
such a time he has gained and develops the Element of Enlightenment
‘Mindfulness’ (sati-sambojjhanga); and thus this element of
enlightenment reaches fullest perfection.

2. And
whenever, whilst dwelling with mindfulness, he wisely investigates,
examines and thinks over the ‘Law’ (dhamma)-at such a time he has gained
and develops the Element of Enlightenment ‘Investigation of the Law’
(dhammavicaya-sambojjhanga); and thus this element of enlightenment
reaches fullest perfection.

3. And
whenever, whilst wisely investigating, examining and thinking over the
law, his energy is firm and unshaken-at such a time he has gained and
develops the Element of Enlightenment ‘Energy’ (viriya-sambojjhanga);
and thus this element of enlightenment reaches fullest perfection.

4. And
whenever in him, whilst firm in energy, arises super-sensuous rapture-at
such a time he has gained and develops the Element of Enlightenment
‘Rapture’ (piiti-sambojjhanga); and thus this element of enlightenment
reaches fullest perfection.

5. And
whenever, whilst enraptured in mind, his spiritual frame and his mind
become tranquil-at such a time he has gained and develops the Element of
Enlightenment ‘Tranquility’ (passaddhi-sambojjhanga); and thus this
element of enlightenment reaches fullest perfection.

6. And
whenever, whilst being tranquillized in his spiritual frame and happy,
his mind becomes concentrated-at such a time he has gained and develops
the Element of Enlightenment ‘Concentration’ (samaadhi-sambojjhanga);
and thus this element of enlightenment reaches fullest perfection.

7. And
whenever he looks with complete indifference on his mind thus
concentrated-at such a time he has gained and develops the Element of
Enlightenment ‘Equanimity’ (upekkhaa-sambojjhanga); and thus this
element of enlightenment reaches fullest perfection.

The four
Foundations of Mindfulness, thus practiced and developed, bring the
seven elements of enlightenment to full perfection.

And how do the
seven elements of enlightenment, practiced and developed, bring Wisdom
and Deliverance (vijjaa-vimutti) to full perfection?

Herein the
disciple develops the elements of enlightenment: Mindfulness,
Investigation of the Law, Energy, Rapture, Tranquility, Concentration
and Equanimity, based on detachment, on absence of desire, on extinction
and renunciation.

The seven elements of enlightenment thus practiced and developed, bring wisdom and deliverance, to full perfection.

M. 125

Just
as the elephant hunter drives a huge stake into the ground and chains
the wild elephant to it by the neck, in order to drive out of him his
wonted forest ways and wishes, his forest unruliness, obstinacy and
violence, and to accustom him to the environment of the village, and to
teach him such good behavior as is required amongst men: in like manner
also should the noble disciple fix his mind firmly to these four
Foundations of Mindfulness, so that he may drive out of himself his
wonted worldly ways and wishes, his wonted worldly unruliness, obstinacy
and violence, and win to the True, and realize Nibbana.

8) Right Concentration

(Sammaa-samaadhi)

M. 44

What, now, is Right Concentration?

Its Definition

Having the mind fixed to a single object (cittekeggataa, lit. ‘One-pointed ness of mind’): this is concentration.

‘Right
Concentration’ (sammaa-samaadhi), in its widest sense, is the kind of
mental concentration, which is present in every wholesome state of
consciousness (kusala-citta), and hence is accompanied by at least Right
Thought (2nd factor), Right Effort (6th factor) and Right Mindfulness
(7th factor). ‘Wrong Concentration’ is present in unwholesome states of
consciousness, and hence is only possible in the sensuous, not in a
higher sphere.  Samadhi, used alone, always stands in the Sutta, for sammaa-samaadhi, or Right Concentration.

Its Objects

The four ‘Foundations of Mindfulness’ (7th factor): these are the objects of concentration.

Its Requisites

The four ‘Great Efforts’ (6th factor): these are the requisites for concentration.

Its Development

The practicing, developing, and cultivating of these things: this is the development (bhaavanaa) of concentration.

Right
Concentration (sammaa-samaadhi) has two degrees of development; 1.
‘Neighborhood Concentration’ (upacaarasamaadhi). which approaches the
first absorption without, however, attaining it; 2. ‘Attainment
Concentration’ (appanaasamaadhi), which is the concentration present in
the four Absorptions (jhana). These Absorptions are mental states beyond
the reach of the fivefold sense-activity, attainable only in solitude
and by unremitting perseverance in the practice of concentration. In
these states all activity of the five senses is suspended. No visual or
audible impressions arise at such a time, no bodily feeling is felt.
But, although all outer sense-impressions have ceased, yet the mind
remains active, perfectly alert, fully awake.

The
attainment of these Absorptions, however, is not a requisite for the
realization of the four Super mundane Paths of Holiness; and neither
Neighborhood-Concentration nor Attainment-Concentration, as such,
possesses the power of conferring entry to the four Super mundane Paths:
hence they really have no power to free one permanently from evil
things. The realization of the Four Supermundane Paths is possible only
at the moment of deep ‘Insight’ (vipassanaa) into the Impermanency
(aniccataa), Miserable Nature (dukkhataa) and Impersonality (anattataa)
of this whole phenomenal process of existence. This Insight, again, is
attainable only during Neighborhood-Concentration, not during Attainment
Concentration.

He
who has realized one or other of the Four Super mundane Paths without
ever having attained the Absorptions, is called Sukkha-vipassaka, or
Suddhavipassanaa-yaanika, i.e. ‘one who has taken merely Insight
(vipassana) as his vehicle’. He, however, who, after cultivating the
Absorptions, has reached one of the Super mundane Paths is called
Saniathayaanika, or ‘one who has taken Tranquility (samatha) as his
vehicle (yaana)’.

For samatha and vipassana see Fund IV. and B. Diet.

The Four Absorptions

(jhaana)

D.22

Detached from
sensual objects, detached from evil things, the disciple enters into the
first Absorption, which is accompanied by Thought Conception and
Discursive Thinking, is born of detachment, and filled with Rapture and
Happiness.

This
is the first of the Absorptions belonging to the Fine-Material Sphere
(rupaavacarajjhaana). It is attained when, through the strength of
concentration, the fivefold sense activity is temporarily suspended, and
the five Hindrances are likewise eliminated.

See B. Dict.: kasina, nimitta, samadhi.

M. 43

This first
Absorption is free from five things, and five things are present. When
the disciple enters the first Absorption, there have vanished (the five
Hindrances): Lust, Ill-Will, Torpor and Sloth, Restlessness and Mental
Worry, Doubts; and there are present: Thought Conception (vitakka),
Discursive Thinking (vicaara), Rapture (piiti), Happiness (sukha),
Concentration (citt’ekaggataa = samadhi).

These
five mental factors present in the first Absorption, are called Factors
(or Constituents) of Absorption (jhaananga). Vitakka (initial formation
of an abstract thought) and vicaara (discursive thinking, rumination)
are called ‘verbal functions’ (vaci-sankhaara) of the mind; hence they
are something secondary compared with consciousness.

In
Visuddhi-Magga, vitakka is compared with the taking hold of a pot, and
vicaara with the wiping of it. In the first Absorption both are present,
but are exclusively focused on the subject of meditation, vicaara being
here not discursive, but of an ‘exploring’ nature. Both are entirely
absent in the following Absorptions.

And further:
after the subsiding of Thought-Conception and Discursive Thinking, and
by the gaining of inner tranquility and oneness of mind, he enters into a
state free from Thought-Conception and Discursive Thinking, the second
Absorption, which is born of concentration (samadhi), and filled with
Rapture (piti) and Happiness (sukha).

In the second Absorption, there are three Factors of Absorption: Rapture, Happiness, and Concentration.

And further:
after the fading away of Rapture, he dwells in equanimity, mindful, with
clear awareness: and he experiences in his own person that feeling of
which the Noble Ones say: ‘Happy lives he who is equanimous and
mindful’-thus he enters the third Absorption.

In
the third Absorption there are two Factors of Absorption: equanimous
Happiness (upekkhaa-sukha) and Concentration (citt’ekaggataa).

And further:
after the giving up of pleasure and pain, and through the disappearance
of previous joy and grief, he enters into a state beyond pleasure and
pain, into the fourth Absorption, which is purified by equanimity and
mindfulness.

In the fourth Absorption there are two Factors of Absorption: Concentration and Equanimity (upekkhaa).

In
Visuddhi-magga forty subjects of meditation (kamma.t.thaana) are
enumerated and treated in detail. By their successful practice the
following Absorptions may be attained:

All
four Absorptions. through Mindfulness of Breathing (see Vis. M. VIII.
3), the ten Kasina-exercises (Vis. M. IV, V. and B. Dict.); the
contemplation of Equanimity (upekkhaa), being the practice of the fourth
Brahma-vihaara (Vis. M. IX. 4).

The
first three Absorptions: through the development of Loving-Kindness
(mettaa), Compassion (karunaa) and Sympathetic Joy (muditaa), being the
practice of the first three Brahma-vihaaras (Vis. M. IX. 1-3,).

The
first Absorption: through the ten Contemplations of Impurity
(asubha-bhaavanaa; i.e. the Cemetery Contemplations, which are ten
according to the enumeration in Vis. M. VI); the contemplation of the
Body (i.e. the 32 parts of the body; Vis. M. VIII, 2);
‘Neighborhood-Concentration’ (upacaara-samaadhi): through the
Recollections on Buddha, Dhamma and Sangha, on Morality, Liberality,
Heavenly Beings, Peace (=Nibbana) and death (Vis. M. VI. VII); the
Contemplation on the Loathsomeness of Food (Vis. M. XI. I); the Analysis
of the Four Elements (Vis. M. IX. 2).

The
four Immaterial Absorptions (aruupa-jjhaana or aaruppa), which are
based on the fourth Absorption, are produced by meditating on their
respective objects from which they derive their names; Sphere of
Unbounded Space, of Unbounded Consciousness, of Nothingness, and of
Neither-Perception-Nor-Non-Perception.

The entire object of concentration and meditation is treated in Vis M. III-XIII; see also Fund. IV.

8. XXII. 5

Develop your
concentration: for he who has concentration, understands things
according to their reality. And what are these things? The arising and
passing away of corporeality, of feeling, perception, mental formations
and consciousness.

M. 149

Thus, these
five Groups of Existence must be wisely penetrated; Ignorance and
Craving must be wisely abandoned; Tranquility (samatha) and Insight
(vipassana) must be wisely developed.

S. LVI. II

This is the
Middle Path which the Perfect One has discovered, which makes one both
to see and to know, and which leads to peace, to discernment, to
enlightenment, to Nibbana.

Dhp. 275

“And following upon this path, you will put an end to suffering.

Jhanas

 Stream-enterer

The Sotapanna or ‘Stream-Enterer’

And by thus considering, three fetters vanish, namely; Self-illusion, Scepticism, and Attachment to mere Rule and Ritual.

M. 22

But those disciples, in whom these three fetters have vanished, they all have ‘entered the Stream‘ (sotaapanna).

Dhp. 178

More than any earthly power,

More than all the joys of heaven,

More than rule o’er all the world,

Is the Entrance to the Stream.

Once-returner

• Once-returner: After you become a stream-enterer, your
  practice includes reminding yourself of your new realization of
  “no-self,” as well as paying attention to the ways that you’re still
  attached and your resistance to life as it unfolds. After a period of
  time (generally years of devoted practice) in which your concentration
  gets even stronger and your mind becomes even more tranquil, you have
  another direct insight into no-self. (Remember, knowing this truth as a
  concept or memory is one thing, but experiencing it directly, beyond the
  conceptual mind, is something else entirely.)

This insight (essentially the same as the first
but even stronger and clearer) brings a significant reduction in
attachment and aversion and the suffering that accompanies these states
of mind. For example, occasional irritation and preference replace
hatred and greed, which no longer have any hold over the once-returner.
Someone who reaches this stage has only one more rebirth before becoming
completely enlightened — hence the name once-returner.

 Non-returner










Bhikkhu Pesala Where Have You Come From?
The Buddha’s daily routine was extraordinary, he slept for only a few hours in the early hours of the morning. We divide the night into three watches: from 6pm to 10pm, from 10pm to 2am, and from 2am to 6am. In the first watch, after bathing, the Buddha taught the community of monks. At the end of the first watch, the monks would return to their quarters. Then celestial beings approached the Buddha to ask questions. The Buddha spent the middle watch answering their questions. During the first part of the last watch the Buddha practised walking meditation to relieve the stiffness caused by sitting since the morning. In the second part, the Buddha lay down mindfully and slept. In the third part, he enjoyed the bliss of nibbāna. After abiding in the absorption of great compassion in the fourth part, at dawn he considered who was ready to be taught the Dhamma.
The Weaver’s Daughter One morning he perceived in his divine eye the daughter of a poor weaver whose wife had just died. Realising that the young girl needed to hear his teaching, the Buddha went on foot to the village where she was staying. Seeing the Buddha arrive, the villagers invited him for the meal, and the Buddha gave a discourse after the meal to all the villagers, including the young girl. The essence of his teaching was as follows: “Death is certain, life is uncertain. Contemplate death constantly to overcome the fear of death. As one who enters the jungle armed with a stick is not afraid on seeing a snake, one who contemplates death constantly is not afraid if death comes suddenly.” The villagers all appreciated the Buddha’s discourse, and for several days meditated seriously on death. However, after a week or so every one of them had forgotten the Buddha’s advice, and was carrying on just as heedlessly as before — except, that is, for the young girl. Because her mother had recently died, she could not forget the Buddha’s words. She meditated constantly on death, for months and years afterwards. Three years later the Buddha reconsidered the situation of the weaver’s daughter and, seeing that she now had mature insight, he went to her village to teach her again. She was now sixteen, and had to work hard to help her father, who had no other children. On the day that the Buddha arrived, the weaver had been working all night to finish an urgent job, and his daughter was busy spinning more thread for her father. Hearing that the Buddha had arrived she considered what she should do. She decided to go to see the Buddha as soon as she had finished her spinning, then she would take the newly spun thread to her father. The villagers offered the meal to the Buddha, but as the girl was not present, the Buddha sat in silence after the meal waiting for her to arrive. The villagers were obliged to wait in silence too, out of respect for the Buddha. Finally, the young girl arrived, and the Buddha asked her the following four questions: “Young girl, where have you come from?” “I do not know, Lord” she replied. “Young girl, where are you going to?” “I do not know, Lord” she replied. “Do you not know?” “I know, Lord” she replied. “Do you know?” “I do not know, Lord” she replied. The villagers were baffled by her answers. Some thought she was being cheeky, and started scolding her, “Why don’t you tell the Buddha that you came from the spinning-shed, and are going to your father’s house?” The Buddha silenced them and asked the girl to explain her answers. The girl replied: “When you asked, ‘Where have you come from?’ you didn’t want to know that I came from the spinning-shed; you meant to ask from which existence I came to this one. So I replied that I do not know.” “When you asked, ‘Where are you going to?’ you meant to ask to which existence I am going after this one, so I again replied that I do not know.” “When you asked, ‘Do you not know?’ you meant to ask, ‘Do you not know that you will die?’ so I replied that I know I will die.” “When you asked, ‘Do you know?’ you meant to ask, ‘Do you know when you will die?’ so I replied that I do not know when I will die.” The Buddha praised the girl for her intelligent answers, and the villagers were amazed. The Buddha then spoke the following verse: “Blind is this world, only a few can see clearly. Like birds that escape from a net, only a few go to a blissful state.” The girl realised nibbāna and became a Stream-winner on hearing this verse.

The
young girl then went to her father’s house and put the newly spun skein
of thread down by the loom. After working the whole night, her father
had fallen asleep at the loom. When his daughter came in, he woke up
with a start, and accidentally swung a heavy beam on the loom. The beam
struck the girl hard, and she died on the spot. The father was totally
distraught, and hurried to the Buddha to seek consolation. The Buddha
explained the truth of suffering to him, and the weaver asked for
ordination, later attaining Arahantship.

The
Buddha’s love and compassion was unlimited. For the benefit of one poor
girl and her father, he twice went on a long journey to teach the
Dhamma, and he did not forget about the girl after the first visit, but
returned as soon as he knew that she needed his help. Though he had many
thousands of disciples including kings and ministers, and also taught
celestial beings, the Buddha always had time for anyone who would
benefit from his teaching, even including beggars and slaves.

This
story is very interesting for the Buddhist because it shows that
although we do believe in rebirth we do not need to remember our
previous lives to gain nibbāna, the goal of Buddhism. The weaver’s
daughter could not tell the Buddha from which existence she had come to
be reborn as a weaver’s daughter, but the Buddha was pleased with her
answers. She had understood about the uncertainty of life and the
certainty of death after three years of meditation. That understanding
enabled her to attain nibbāna while listening to the verse.

One
who has attained nibbāna no longer has any doubts such as “Am I?” “Am I
not?” “What am I?” “How am I?” since the egocentric way of thinking has
been removed by insight. It is not unlike the case of someone who has
grown up and lost interest in football. He is no longer disappointed
when his football team loses, or elated when they win. Even if he hears
that his former football team has been relegated to the second division,
it no longer matters since he doesn’t follow the team avidly any more.

Self-view
is hard to remove entirely. We identify with our family, our school,
our neighbourhood, our local football team, our country, or our racial
group. If we hear any good or bad news about anything that we regard as
ours then we feel elated or depressed. If we hear someone say something
critical about us personally, then we may feel terrible. However, we
should not take it too much to heart. There is a saying in the
Dhammapada:

“They blame those who speak too much,
They blame those who speak too little,
They blame those who remain silent.
No one escapes blame in this world.”

Similarly,
if someone praises us we should not become conceited because of that.
If we work hard we will get a good result, that is only natural, but
there is always someone who can do better than us, at least in other
ways. It is hard to remove pride and conceit, but we must do it if we
want to gain the highest happiness. The Buddha described how his pride
and intoxication vanished, when he was still an unenlightened
bodhisatta. “On seeing an old man, all pride and intoxication in youth
vanished. On seeing a sick man, all pride and intoxication in health
vanished. On seeing a dead man, all pride and intoxication in life
vanished.”

How
can we remove self-view, pride, and conceit? We must develop
mindfulness or awareness. Whatever thoughts or feelings arise within us
should be observed as they occur from moment to moment. We should not
allow ourselves to be heedless even for an instant. Heedlessness allows
defilements like self-view, pride, and conceit to enter the mind and
dominate it. Perhaps you have enjoyed watching a cartoon like Tom and
Jerry. How did the ideas “Tom” and “Jerry” arise? When one watches a
cartoon, one become absorbed in the story and soon begins to believe and
feel what one imagines Tom and Jerry are feeling. Actually, Tom and
Jerry exist only in our imaginations. A cartoon is only drawings that
are displayed on the screen in rapid succession. However, the mind
arises and passes away much more rapidly than the cartoon pictures, so
it can put together the dialogue, sound effects, and pictures to create
the illusion that Tom really is bashing Jerry over the head with a
frying-pan, so we are emotionally affected by what we see.

Real
life is like this too. We see and hear things so rapidly that our mind
constructs a mental picture, which we regard as real. If someone abuses
us, we may feel like they are bashing us over the head, they are making
bad kamma, but we suffer. Why is this? It is due to the mental
formations that we create. We cannot easily stop this natural process
because it is the result of previous kamma. Having abused others in the
past, we have to suffer abuse in the present. However, we can sharpen
our awareness of the process to the point where we can separate the
mental impressions from the experience of hearing. Eventually, we will
realise that all these impressions do not happen to anyone, they just
happen. Then we will realise that the idea of a self, a person, a ‘me’,
or a ‘you’, is just an illusion.

Self-view
is deeply rooted and cannot be removed by the unmindful person. The
average, unmindful person dwells with self-view dominating his or her
mind for the entire life. The mindful meditator can disrupt it
temporarily while engaged in meditation, but after stopping meditation
it will gradually reassert itself unless the meditator has gained deep
insight. If a meditator gains deep insight and attains the first path of
a Stream-winner, self-view is completely destroyed, and will never
arise again. Such a person may be heedless to some extent, but can never
be careless enough to break any of the five precepts. He or she is
absolutely free from rebirth in the four lower realms of hell, hungry
ghosts, demons, and animals, and will attain final nibbāna (Arahantship)
within seven lives at the most. Having seen nibbāna personally, he or
she has unshakeable confidence in the Buddha, Dhamma, and Sangha, and is
truly worthy of offerings and homage. The weaver’s daughter was a
Stream-winner.

After
attaining nibbāna, the Dhamma becomes central to the life of a
Stream-winner. They are not yet free from sensual desire and anger, so
they can lead a fairly normal family life. Whenever they wish to enjoy
the peace of nibbāna they can meditate again, developing concentration,
and attaining the fruition of the first path. If their concentration is
strong, they may remain in the attainment of fruition for quite long
periods, say, an hour or two. If they wish to attain the higher path,
they should go into retreat for meditation and resolve not to attain the
fruition of the first path during that period, and strive to attain the
higher path. If they are successful and attain the second path of a
Once-returner, they will be reborn on this earth only once more at the
most before attaining the final liberation of Arahantship.

The
second path destroys strong forms of lust and anger, but some of these
deep-rooted defilements remain, so they still have some sensual
attachment and ill-will. If the Once-returner strives again in
meditation and attains the third path of a Non-returner, all traces of
lust and anger are uprooted. Since they have no sensual attachment at
all they will not be born in the womb again, and will take rebirth only
in the Suddhāvāsa Brahmā realms. These realms are the Theravāda ‘Pure
Land’ because only Non-returners are reborn there. The bodhisattas are
not reborn there either, because they are still worldlings who have not
yet gained even the first path of a Stream-winner.

Non-returners
seem to be extremely rare these days. Saya Thetgyi, a Burmese lay
meditation teacher, who taught U Ba Khin (Goenkaji’s teacher), was
reputed to be a Non-returner. The Venerable Ledi Sayādaw praised him and
asked him to teach meditation to his own monk disciples. A Non-returner
will be naturally inclined to lead a monastic life, having no sexual
desire at all, but may be obliged to remain as a lay person to support
relatives. The potter honoured by Buddha Kassapa in the Ghatīkāra Sutta
(Majjhimanikāya, Sutta 81) was a Non-returner. Though he was a humble
potter, he was the chief supporter of Buddha Kassapa, and looked after
his own blind and aged parents. He did not use money, but let people
take his pots, leaving whatever goods they wished to in exchange.
Knowing that he was a good supporter of the Buddha, they donated
generously so he didn’t need any other source of income. Refusing to dig
the earth himself, he gathered clay from river banks or that had been
dug up by animals. Thus, though a layman, he lived on ten precepts like
one gone forth.

The
Non-returner has to strive again in meditation to attain the final goal
of Arahantship. Only then is all rebirth and suffering finally
destroyed. Not even the subtlest defilements remain, so the Arahant is
worthy of the highest honour. The word ‘Araham’ means ‘worthy’. There
have been a few monks in Burma and Thailand in recent years who are
reputed to have attained the final path. Venerable Ledi Sayādaw was
thought to be one, but it is hard to be sure, since Arahants are
extremely modest about their attainments.

A
certain monk was living in dependence on an elder who was an Arahant.
Living in dependence meant in those days that the pupil shared a cell
with his teacher, looked after his robes, studied at his feet, and
accompanied him on the daily almsround. Teacher and pupil lived liked a
good father and devoted son. One day, while walking for alms, the pupil
asked his teacher, “Venerable Sir, how can one know an Arahant?” The
elder, who was an Arahant, replied, “It is not easy friend, to know an
Arahant. Even if one were to live in dependence on an Arahant, doing all
the duties for him, and accompany him on his daily almsround, one might
not know that he was an Arahant.” Yet even when given such a broad hint
by his teacher, the pupil did not realise that the elder was an
Arahant.

Due
to excessive devotion, pious people are inclined to elevate their
revered teacher to the status of an Arahant, though he may still be a
worldling or Stream-winner at best. To eradicate all lust, anger,
conceit, and attachment to life is no easy task. First one should aim to
attain the stage of Stream-winning in this very life. If one succeeds
in doing that, one may perhaps then be able to distinguish between a
worldly person and a saint, since one will be free from doubt and
superstition.

It
is my belief that most intelligent people could attain Stream-winning
in this very life if they really tried hard. However, very few really
strive hard in meditation. Since confidence and effort are lacking, the
goal cannot be attained. Though she was only thirteen years old, the
weaver’s daughter practised meditation relentlessly for three years to
attain the path. These days, people think that a ten-day intensive
vipassanā course is really a bit over the top, but striving in
meditation throughout the whole day and late into the night is not
self-mortification. It is the minimum amount of effort required to
attain deep insight or nibbāna. If we want to sleep at least six or
seven hours, the goal is still far away.

To
motivate oneself, one should meditate seriously on death. There is no
guarantee that one will not die today. Perhaps one can avoid paying
taxes if one lives like a monk, but no one can avoid death. Each breath
brings death nearer. Please think seriously about this — do not imagine
for one minute that it will never happen to you. If you postpone
meditation until you are old — assuming that you live to old age — your
attachment will have grown stronger, and your health and vitality will
have grown weaker. It is best to meditate in the prime of youth, before
the clutter of household life traps you in its vice-like grip. In
Burmese, the expression for getting married means, literally, “to fall
into house prison.” The Burmese have the right attitude. Married life is
a comfortable prison from which it is hard to escape. Even if one
partner freely permits the other to go to meditate for a few weeks, or
to ordain permanently, most will not want to go.

When
the bodhisatta heard that his son had been born he murmured “A fetter
has arisen” so his father Suddhodana named his new grandson ‘Rāhula’
meaning fetter, hoping that the baby would prove an impediment to the
bodhisatta’s renunciation of household life. Fortunately for us, the
bodhisatta’s mind was already made up, and the news of Rahula’s birth
was the final spur to make him decide, “It must be done at once, before I
get attached.” So he left the palace on the same night without even
setting eyes on his newborn son.

Attachment
is very sticky stuff. Many monks who fall back to household life do so
because of sexual desire. To get free from sensual attachment, one must
meditate either on death or on the repulsive aspects of the body. One
should consider what all human bodies contain. If we opened one up and
took a look inside, it would be hard to become lustful. It is just a
foul smelling carcase of meat, blood, and bones that we have to carry
around the whole day and night. If there was no skin or clothes to cover
it up, what a horrible sight it would be. One would need to carry a
stick to drive off the dogs and crows that would come sniffing around
looking for something to eat. Yet people think very highly of their own
bodies, and those of others. What folly it is to lust after another
person’s body, but delusion fools us completely when we are heedless.

At
one time a certain nun fell in love with the Venerable Ānanda and,
pretending to be ill, she arranged for him to visit her in her quarters.
Venerable Ānanda was then still only a Stream-winner, so he was not yet
free from lust, but he was wise enough not to allow desire to arise. He
did not get angry with her either, but admonished her, “Sister, sexual
intercourse is the cause of birth. From birth, old age, disease, and
death arise.” Realising that Venerable Ānanda knew about her ulterior
motives, she confessed her offence to him, and regained her sense of
shame.

To
gain liberation from suffering, there has to be renunciation at some
point. Desire and attachment will not just disappear of their own
accord. We have to pluck them out as we remove a splinter or thorn stuck
under the skin. It is painful, but when it is done we can dwell at ease
again. The most effective way to remove desire is to practise
mindfulness meditation relentlessly throughout the whole day without a
break until insight knowledge arises. On seeing things as they really
are, desire and attachment will vanish.

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Ambedkar , Jai Bhim {Majya jati che jaati che}

 

Arahant

Arhat: At this stage, the path bears ultimate fruit
in nibbana — any residual trace of a separate self falls away for good.
The experience, frequently accompanied by unimaginable bliss, has been
compared to falling into the depths of a cloud and disappearing. At this
point, the circumstances of life no longer have the slightest hold over
you; positive or negative experiences no longer stir even the slightest
craving or dissatisfaction. As Buddha said, all that needed to be done
has been done. There’s nothing further to realize. The path is complete,
and no further rebirths are necessary.

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Majjhima Nikaya 72

Aggi-Vacchagotta Sutta

To Vacchagotta on Fire

Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

Introduction:  Does
an arahant reborn or does he reappear some where after his death. Why
are we paying reverence to him, since he has passed away? Buddha refused
to answer to this question stating that it is beyond our layman
knowledge to perceive what happened to Arahat after his death. The
simile given here is a fire and after you extinguished the fire, no body
knows where that fire has gone. It is for the wise to comprehend what
happened after the arahant passed away.

Aggi-Vacchagotta Sutta

I have heard that on one occasion the Blessed One was staying in Savatthi, at Jeta’s Grove, Anathapindika’s monastery. Then the wanderer Vacchagotta
went to the Blessed One and, on arrival, exchanged courteous greetings
with him. After an exchange of friendly greetings and courtesies, he sat
to one side. As he was sitting there he asked the Blessed One: “How is
it, Master Gotama, does Master Gotama hold the view:

‘The cosmos is eternal: only this is true, anything otherwise is worthless’?”

“…no…”

“Then does Master Gotama hold the view: ‘The cosmos is not eternal: only this is true, anything otherwise is worthless’?”

“…no…”

“Then does Master Gotama hold the view: ‘The cosmos is finite: only this is true, anything otherwise is worthless’?”

“…no…”

“Then does Master Gotama hold the view: ‘The cosmos is infinite: only this is true, anything otherwise is worthless’?”

“…no…”

“Then
does Master Gotama hold the view: ‘The soul and the body are the same:
only this is true, anything otherwise is worthless’?”

“…no…”

“Then
does Master Gotama hold the view: ‘The soul is one thing and the body
another: only this is true, anything otherwise is worthless’?”

“…no…”

“Then does Master Gotama hold the view: ‘After death a Tathagata exists: only this is true, anything otherwise is worthless’?”

“…no…”

“Then
does Master Gotama hold the view: ‘After death a Tathagata does not
exist: only this is true, anything otherwise is worthless’?”

“…no…”

“Then
does Master Gotama hold the view: ‘After death a Tathagata both exists
and does not exist: only this is true, anything otherwise is
worthless’?”

“…no…”

“Then
does Master Gotama hold the view: ‘After death a Tathagata neither
exists nor does not exist: only this is true, anything otherwise is
worthless’?”

“…no…”

“How
is it, Master Gotama, when Master Gotama is asked if he holds the view
‘the cosmos is eternal…’… ‘after death a Tathagata neither exists
nor does not exist: only this is true, anything otherwise is worthless,’
he says ‘…no…’ in each case. Seeing what drawback, then, is Master
Gotama thus entirely dissociated from each of these ten positions?”

“Vaccha,
the position that ‘the cosmos is eternal’ is a thicket of views, a
wilderness of views, a contortion of views, a writhing of views, a
fetter of views. It is accompanied by suffering, distress, despair, and
fever, and it does not lead to disenchantment, dispassion, cessation; to
calm, direct knowledge, full Awakening, Unbinding.

“The position that ‘the cosmos is not eternal’…

“…’the cosmos is finite’…

“…’the cosmos is infinite’…

“…’the soul and the body are the same’…

“…’the soul is one thing and the body another’…

“…’after death a Tathagata exists’…

“…’after death a Tathagata does not exist’…

“…’after death a Tathagata both exists and does not exist’…

“…’after
death a Tathagata neither exists nor does not exist’… does not lead
to disenchantment, dispassion, cessation; to calm, direct knowledge,
full Awakening, Unbinding.”

“Does Master Gotama have any position at all?”

“A
‘position,’ Vaccha, is something that a Tathagata has done away with.
What a Tathagata sees is this: ‘Such is form, such its origin, such its
disappearance; such is feeling, such its origin, such its disappearance;
such is perception… such are mental fabrications… such is
consciousness, such its origin, such its disappearance.’ Because of
this, I say, a Tathagata — with the ending, fading out, cessation,
renunciation, and relinquishment of all construings, all excogitations,
all I-making and mine-making and obsession with conceit — is, through
lack of clinging/sustenance, released.”

“But, Master Gotama, the monk whose mind is thus released: Where does he reappear?”

“‘Reappear,’ Vaccha, doesn’t apply.”

“In that case, Master Gotama, he does not reappear.”

“‘Does not reappear,’ Vaccha, doesn’t apply.”

“…both does and does not reappear.”

“…doesn’t apply.”

“…neither does nor does not reappear.”

“…doesn’t apply.”

“How
is it, Master Gotama, when Master Gotama is asked if the monk
reappears… does not reappear… both does and does not reappear…
neither does nor does not reappear, he says, ‘…doesn’t apply’ in each
case. At this point, Master Gotama, I am befuddled; at this point,
confused. The modicum of clarity coming to me from your earlier
conversation is now obscured.”

“Of
course you’re befuddled, Vaccha. Of course you’re confused. Deep,
Vaccha, is this phenomenon, hard to see, hard to realize, tranquil,
refined, beyond the scope of conjecture, subtle, to-be-experienced by
the wise. For those with other views, other practices, other
satisfactions, other aims, other teachers, it is difficult to know. That
being the case, I will now put some questions to you. Answer as you see
fit. How do you
construe this, Vaccha: If a fire were burning in front of you, would you
know that, ‘This fire is burning in front of me’?”

“…yes…”

“And
suppose someone were to ask you, Vaccha, ‘This fire burning in front of
you, dependent on what is it burning?’ Thus asked, how would you
reply?”

“…I would reply, ‘This fire burning in front of me is burning dependent on grass and timber as its sustenance.’”

“If the fire burning in front of you were to go out, would you know that, ‘This fire burning in front of me has gone out’?”

“…yes…”

“And
suppose someone were to ask you, ‘This fire that has gone out in front
of you, in which direction from here has it gone? East? West? North? Or
south?’ Thus asked, how would you reply?”

“That
doesn’t apply, Master Gotama. Any fire burning dependent on a
sustenance of grass and timber, being unnourished — from having
consumed that sustenance and not being offered any other — is
classified simply as ‘out’ (unbound).”

“Even
so, Vaccha, any physical form by which one describing the Tathagata
would describe him: That the Tathagata has abandoned, its root
destroyed, like an uprooted palm tree, deprived of the conditions of
existence, not destined for future arising. Freed from the
classification of form, Vaccha, the Tathagata is deep, boundless, hard
to fathom, like the sea. ‘Reappears’ doesn’t apply. ‘Does not reappear’
doesn’t apply. ‘Both does and does not reappear’ doesn’t apply. ‘Neither
reappears nor does not reappear’ doesn’t apply.

“Any feeling… Any perception… Any mental fabrication…

“Any
consciousness by which one describing the Tathagata would describe him:
That the Tathagata has abandoned, its root destroyed, like an uprooted
palm tree, deprived of the conditions of existence, not destined for
future arising. Freed from the classification of consciousness, Vaccha,
the Tathagata is deep, boundless, hard to fathom, like the sea.
‘Reappears’ doesn’t apply. ‘Does not reappear’ doesn’t apply. ‘Both does
and does not reappear’ doesn’t apply. ‘Neither reappears nor does not
reappear’ doesn’t apply.”

When
this was said, the wanderer Vacchagotta said to the Blessed One:
“Master Gotama, it is as if there were a great sala tree not far from a
village or town: From inconstancy, its branches and leaves would wear
away, its bark would wear away, its sapwood would wear away, so that on a
later occasion — divested of branches, leaves, bark, and sapwood — it
would stand as pure heartwood. In the same way, Master Gotama’s words
are divested of branches, leaves, bark, and sapwood and stand as pure
heartwood.

“Magnificent,
Master Gotama! Magnificent! Just as if he were to place upright what
was overturned, to reveal what was hidden, to show the way to one who
was lost, or were to carry a lamp into the dark so that those with eyes
could see forms, in the same way has Master Gotama has — through many
lines of reasoning — made the Dhamma clear. I go to Master Gotama for
refuge, to the Dhamma, and to the Sangha of monks. May Master Gotama
remember me as a lay follower who has gone to him for refuge, from this
day forward, for life.”

The Ten Fetters

The ten fetters referred to in Buddhist scriptures are what
bind beings to the cycle of birth and death. The first five are referred
to as the ‘lower fetters’ and the second five as the ‘higher fetters’.

1. Personality-Belief
This refers to the mistaken belief -
from a Buddhist perspective - that the self is a permanent, unchanging
essence or soul. Buddhism teaches that what we call the self or
personality is made up of five factors - corporeality, feeling,
perception, mental formations (including volition or will) and
consciousness. To cling to the idea of a permanent self, therefore, is
erroneous. (See teaching on Not-Self or Anatta)

2. Skeptical Doubt
This is to have doubts about the three jewels,
namely the Buddha, the Dhamma and the Sangha; about what is morally
wholesome and what is not; about the nature of religious training
outlined by the Buddha and about the conditionality of all things.

3. Clinging to Rites and Rituals
Although rites and
rituals form a part of Buddhist practices in various schools, the Buddha
taught that there was no point in clinging to them for their own sake.
Rites and rituals are a means of giving form to the expression of heart
and mind, otherwise they are empty vessels.

4. Sensuous Craving
On one level this refers to lust but
it has a broader meaning in terms of craving for pleasant sensations,
those that our senses bring to us: sounds, sights, smells, tastes and
touch.

5. Ill-will
This encapsulates feelings of enmity, even hatred, towards others. It is the opposite of loving-kindness (metta).

6. Craving for Fine-Material Existence
In the development of meditation, refined, rapturous states known as jhanas
can be experienced. But even attachment to these is ultimately
unwholesome to progress. This relates to the first four of eight jhanas.

7. Craving for Immaterial Existence
This fetter calls for the abandonment of subtle attractions to those states of mind experienced in the final four jhanas .

8. Conceit
This is sometimes interpreted as pride but it
is likely something more subtle is intended, namely, attachment to the
idea of self on an experiential level, even if the belief in an enduring
self has been abandoned intellectually.

9. Restlessness
Restlessness or agitation suggests that
true peace and contentment have still not been achieved in full.The mind
is still unsettled.

10. Ignorance
At the core of the Buddha’s teaching is the
idea that we live in a state of unknowing, of sleep, of ignorance. The
whole Buddhist approach is aimed at dispelling our ignorance which is
synonymous with waking up to truth. It is not surprising then that this
is the final fetter.

The removal of the first three fetters makes one a
’stream-enterer’, one whose final awakening is assured within seven
further rebirths. The removal of the first three fetters and the
dilution of the next two makes one ‘a once-returner’; in other words,
there will only one more rebirth as a human being before enlightenment.
The compete abandonment of the first five fetters makes one a
‘non-returner’ and therefore leads to rebirth in one of the Buddhist
‘Pure Abodes’ where final awakening will be assured. An arahat or
’saint’ is one in whom all ten fetters have been destroyed.

Buddhist Publication Society
Newsletter

2^nd Mailing 1995                                                                                                        No. 30

Towards a Threshold of Understanding - I

Pope
John Paul II’s recent book, Crossing the Threshold of Hope is a
collection of reflections primarily on issues of Christian faith; but
the book also features the Pope’s assessment of other religions,
including a short chapter on Buddhism. The Pontiff s words in this
chapter are far from appreciative. The release of the book in Sri Lanka
on the eve of the Pope’s visit to this country this past January stirred
up waves of indignation in the Buddhist community that spread as far as
the Vatican. The Buddhist prelates announced that they would not attend
an inter-religious meeting requested by the Pope unless he formally
retracted his unfavourable remarks about Buddhism. Although on arrival
the Pope tried to appease the feel­ings of Buddhist leaders by declaring
his esteem for their religion, even quoting the Dhammapada, he fell
short of proffering a full apology, and this did not satisfy the Sangha
elders.

The
following essay is intended as a short corrective to the Pope’s
demeaning characterization of Buddhism. It addresses the issues solely
at the level of ideas, without delving into the question whether
ulterior motives lay behind the Pope’s pronouncements. The essay is
based on an article written for a Polish publisher, Source (Katowice),
which is presently compiling a book on the Buddhist response to the
Pope’s book.

The Pope states that
“the Buddhist tradition and the methods deriv­ing from it have an
almost exclusively negative soteriology (doc­trine of salvation).”
Such a view of the Buddhist teachings was widespread among Christian
missionaries in Asia during the 19th century, serving to justify their
evangelical incursions into the heartlands of Buddhism. Serious scholars
of comparative religion have long recognized this view to be a
misrepresentation, rooted, in the case of the early missionaries, partly
in misunderstanding, partly in deliberate distortion. It
is therefore puzzling that the present head of the Catholic Church,
otherwise so well informed, should repeat these worn-out lines,
particularly at a time when greater mutual understanding is expected
from the leaders of different religions.

The
Pope does not explain exactly why he regards Buddhist soteriology as
negative. Most likely, he takes this view because the Buddhist
path of deliverance does not recognize a personal God as the agent and
end of salvation. Like beauty, however, what is nega­tive and what is
positive lies in the eye of the beholder, and what is negative for one
may turn out to be another’s supreme ideal. If one seeks an everlasting
union between one’s eternal soul and a creator God, then a doctrine that
denies the existence of an eternal soul and a Divine Creator will
inevitably appear negative. If one regards everything conditioned as
impermanent and devoid of self, and seeks deliverance in Nibbana, the
Deathless Element, then a doctrine of everlasting union between God and
the soul will seem-not nega­tive perhaps—but founded upon wishful
thinking and unacceptable articles of faith. For the ordinary reader,
however, the word “nega­tive,” when applied to Buddhism, will suggest
something far differ­ent from a philosophically acute way of approaching
the Ultimate, conjuring up pictures of a bleak doctrine of escapism
aimed at per­sonal annihilation. Behind the Pope’s words we can detect
echoes of the ancient texts: “There are, monks, some recluses and
brahmins who charge me with being an annihilationist, saying that the
recluse Gotama teaches the annihilation of an existent being. That is
false misrepresentation. What I teach, in the past as also now, is
suffering and the cessation of suffering” (MN 22).

Even
more worrisome than the Pope’s characterization of the Bud­dhist
doctrine of salvation as negative is his contention that “the Buddhist
doctrine of salvation constitutes the central point, or rather the only
point, of this system.” The conclusion implied by this pro­nouncement,
left hanging silently behind the lines, is that Buddhism is incapable of
offering meaningful guidance to people immersed in the problems of
everyday life; it is an otherworldly religion of escape suited only for
those of an ascetic bent.

While
Western scholars in the past have focused upon the Buddhist doctrine of
salvation as their main point of interest, the living tradi­tions of
Buddhism as practised by its adherents reveal that this atti­tude, being
one-sided to begin with, must yield one-sided results. The Buddhist
texts themselves show that Buddhism addresses as wide a range of
concerns as any other of humanity’s great religions. Nibbana
remains the ultimate goal of Buddhism, and is certainly “the central
point” of the Dhamma, but it is by no means “the only point” for which
the Buddha proclaimed his Teaching.

According
to the Buddhist texts, the Dhamma is intended to pro­mote three types
of good, each by way of different but overlapping sets of principles.
These three goals, though integrated into the frame­work of a single
internally consistent teaching, enable the Dhamma to address individuals
at different stages of spiritual development, with varying capacities
for comprehension. The three goods are:

(i)
the good pertaining to the present life (ditthadhammattha), i.e. the
achievement of happiness and well-being here and now, through ethical
living and harmonious relationships based on kind­ness and compassion;

(ii)
the good pertaining to the future life (samparayikattha), i.e. a
favourable rebirth within the round of existence, by practising
generosity, observing the precepts, and cultivating the mind in
meditation; and

(iii)
the ultimate good (paransattha), i.e. the attainment of Nib­bana, by
following the complete training defined by the Noble Eightfold Path.

For
most Buddhists in their day-to-day lives, the pursuit of Nibbana is a
distant rather than an immediate goal, to be approached gradu­ally
during the long course of rebirths. Until they are ready for a direct
assault on the final good, they expect to walk the path for many lives
within samsara, pursuing their mundane welfare while aspiring for the
Ultimate. To assist them in this endeavour, the Bud­dha has taught
numerous guidelines that pertain to ethically upright living within the
confines of the world. In the Sigalovada Sutta, for example, he
enumerates the reciprocal duties of parents and children, husband and
wife, friends and friends, employers and em­ployees, teachers and
students, religious and laity. He made right livelihood an integral part
of the Noble Eightfold Path, and explained what it implies in the life
of a busy lay person. During his long ministry he gave advice to
merchants on the prudent conduct of business, to young wives on how to
behave towards their husbands, to rulers on how to administer their
state. All such guidance, issu­ing from the Buddha’s great compassion,
is designed to promote the welfare and happiness of the world while at
the same time steer­ing his followers towards a pleasant rebirth and
gradual progress towards final liberation.

Yet,
while the Buddha offers a graduated teaching adjusted to the varying
life situations of his disciples, he does not allow any illu­sion to
linger about the ultimate aim of his Doctrine. That aim is Nibbana,
which is not a consoling reconciliation with the world but irreversible
deliverance from the world. Such deliverance cannot be gained merely by
piety and good works performed in a spirit of social sympathy. It can be
won only by renunciation, by “the relin­quishment of all acquisitions”
(sabb’upadhipatinissagga), includ­ing among such “acquisitions” the
bodily and mental processes that we identify as our self. The
achievement of this end is necessarily individual. It must be arrived at
through personal purification and personal insight, as the fruit of
sustained effort in fulfilling the en­tire course of training. Hence the
Buddha did not set out to found a church capable of embracing all
humanity within the fold of a sin­gle creed. He lays down a path—a path
perfect in its ideal formula­tion—to be trodden by imperfect human
beings under the imperfect conditions that life within the world
affords. While the quest for the highest goal culminates in deliverance
from the world, this same ideal “bends back” towards the world and
spells out standards of conduct and a scale of values to guide the
unenlightened manyfolk in their daily struggles against the streams of
greed, hatred, and delusion. Nibbana remains the “chief point” and the
omega point of the Dhamma. But as this goal is to be experienced as the
extinction of greed, hatred, and delusion, it defines the condition for
its reali­zation as a life devoted to overcoming greed through
generosity, to overcoming hatred through patience and loving kindness,
and to overcoming delusion through wisdom and understanding.

Bhikkhu Bodhi

Part II of this essay will appear in the next BPS newsletter.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
** New teaching and mediation series with Lama Rabten Tshering **
“The Six Paramitas” begins Sunday, January 6 @ Maitrivana
4610 Earles Street in Vancouver
Everyone welcome - by donation
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Nalandabodhi Vancouver is pleased to announce a new series of
teachings and mediation sessions with our resident lama,
Lama Rabten Tshering.

The series begins on Sunday morning, January 6, and will run every
second Sunday thereafter (please see our on-line calendar to confirm
dates). The format for Sunday sessions is:

9:30 am -10:30 am: Meditation
10:30 am -12:00 pm: Teaching on the Paramitas

** The Paramitas **
The Dzogchen Ponlop Rinpoche has asked the Nalandabodhi sangha to
continuously practice the six Paramitas, the transcendent actions
or virtues that are the basis of Mahayana practice.

The Paramitas are:
Generosity, Morality (Discipline), Patience, Diligence, Mediation,
and Wisdom (Prajna).

Rinpoche suggests that we study, practice, and meditate on one
Paramita per month, repeating the cycle in the second half of the year.

In January, Lama’s teachings will focus on Generosity; in February on
Morality, and so forth.

The purpose of Paramita practice and contemplation is to develop a
strong sense of compassion and loving kindness, as well as mental
discipline.

The Paramita teachings originate in the Sutras, the original teachings
of Buddha Sakyamuni.

All are welcome to the Sunday morning sessions. Lama Rabten’s
approach will be beneficial to both beginners and more seasoned
practitioners.

We especially welcome newcomers to the dharma - Lama’s teachings will
be a wonderful opportunity to meditate and learn with others. The
sessions are by donation, and you are welcome to attend all or some
of them.

** Check Out Nalandabodhi’s On-Line Calendar **
Please visit our calendar at:
http://clicks.aweber.com/y/ct/?l=J1mcq&m=1fX9oQuIZEWy09&b=uG5wvFdGNRd5wXTSx3cikA

You’ll find information about Lama Rabten’s future teaching dates,
plus other programs and special events at Maitrivana, Nalandabodhi’s
Garden of Loving Kindness.

To view pictures of past events, go to our slideshow at:
http://clicks.aweber.com/y/ct/?l=J1mcq&m=1fX9oQuIZEWy09&b=xcRHnRKnhMwEI5RRO3Cftw.

Hope to see you on Sunday morning! And feel free to pass this
message on.

Sincerely,

Sanghatoday.org team

800 Kelly Road Victoria, BC V9B 6J9, Canada

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45 Buddha’s Own Words

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Grow Broccoli capsicum cucumber carrot bean vegetables & fruit plants & trees all over the world & be happy & proud like an elephant

Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make this country Buddhist)

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https://www.youtube.com/watch?v=qSwc4EChTos

https://www.buddha-vacana.org/…/samy…/maha/sn46-055.html

English

Tree >> Sutta Piṭaka >> Saṃyutta Nikāya >> Satipaṭṭhāna Saṃyutta

SN 46.55 (S v 121)

Saṅgārava Sutta

{excerpt}

— A question from Saṅgārava —

A
beautiful series of similes to explain how the five nīvaraṇas affect
the purity of the mind and its ability to perceive the reality as it is.

I have heard that:

On
one occasion the Blessed One was staying at Savatthi, in Jeta’s Grove,
Anathapindika’s monastery.{n} Then Saṅgārava the brahman approached the
Blessed One and, on arrival, exchanged courteous greetings with him.
After an exchange of friendly greetings & courtesies, he sat to one
side. As he was sitting there he said to the Blessed One:

–
Why is it, good Gotama, how does it come about that sometimes sacred
words I have long studied are not clear to me, not to mention those I
have not studied? And how is it too that sometimes other sacred words
that I have not so studied are clear to me, not to mention those I have
studied?

–
Well, Brahman, when a man dwells with his heart possessed and
overwhelmed by sense-desires, and does not know, as it really is, the
way of escape from sense-desires that have arisen, then he cannot know
or see, as it really is, what is to his own profit, nor can he know and
see what is to the profit of others, or of both himself and others. Then
even sacred words he has long studied are not clear to him, not to
mention those he has not studied.

Imagine,
Brahman, a bowl of water mixed with lac, turmeric, dark green or
crimson dye. If a man with good eyesight were to look at the reflection
of his own face in it, he would not know or see it as it really was. In
the same way, Brahman, when a man dwells with his heart possessed and
overwhelmed by sense-desires, and does not know, as it really is, the
way of escape from sense-desires that have arisen, then he cannot know
or see, as it really is, what is to his own profit, to the profit of
others, to the profit of both. Then even sacred words he has long
studied are not clear to him, not to mention those he has not studied.

Again,
Brahman, when a man dwells with his heart possessed and overwhelmed by
ill-will, and does not know, as it really is, the way of escape from
ill-will that have arisen, then he cannot know or see, as it really is,
what is to his own profit, nor can he know and see what is to the profit
of others, or of both himself and others. Then even sacred words he has
long studied are not clear to him, not to mention those he has not
studied.

Imagine
a bowl of water, heated on a fire, boiling up and bubbling over. If a
man with good eyesight were to look at the reflection of his own face in
it, he would not know or see it as it really was. In the same way,
Brahman, when a man dwells with his heart possessed and overwhelmed by
ill-will, and does not know, as it really is, the way of escape from
ill-will that have arisen, then he cannot know or see, as it really is,
what is to his own profit, nor can he know and see what is to the profit
of others, or of both himself and others. Then even sacred words he has
long studied are not clear to him, not to mention those he has not
studied.

Again,
Brahman, when a man dwells with his heart possessed and overwhelmed by
sloth-and-torpor, and does not know, as it really is, the way of escape
from sloth-and-torpor that have arisen, then he cannot know or see, as
it really is, what is to his own profit, nor can he know and see what is
to the profit of others, or of both himself and others. Then even
sacred words he has long studied are not clear to him, not to mention
those he has not studied.

Imagine
a bowl of water covered over with slimy moss and water-plants. If a man
with good eyesight were to look at the reflection of his own face in
it, he would not know or see it as it really was. In the same way,
Brahman, when a man dwells with his heart possessed and overwhelmed by
sloth-and-torpor, and does not know, as it really is, the way of escape
from sloth-and-torpor that have arisen, then he cannot know or see, as
it really is, what is to his own profit, nor can he know and see what is
to the profit of others, or of both himself and others. Then even
sacred words he has long studied are not clear to him, not to mention
those he has not studied.

Again,
Brahman, when a man dwells with his heart possessed and overwhelmed by
worry-and-flurry, and does not know, as it really is, the way of escape
from worry-and-flurry that have arisen, then he cannot know or see, as
it really is, what is to his own profit, nor can he know and see what is
to the profit of others, or of both himself and others. Then even
sacred words he has long studied are not clear to him, not to mention
those he has not studied.

Imagine
a bowl of water ruffled by the wind, so that the water trembled, eddied
and rippled. If a man with good eyesight were to look at the reflection
of his own face in it, he would not know or see it as it really was. In
the same way, Brahman, when a man dwells with his heart possessed and
overwhelmed by worry-and-flurry, and does not know, as it really is, the
way of escape from worry-and-flurry that have arisen, then he cannot
know or see, as it really is, what is to his own profit, nor can he know
and see what is to the profit of others, or of both himself and others.
Then even sacred words he has long studied are not clear to him, not to
mention those he has not studied.

Again,
Brahman, when a man dwells with his heart possessed and overwhelmed by
doubt-and-wavering, and does not know, as it really is, the way of
escape from doubt-and-wavering that have arisen, then he cannot know or
see, as it really is, what is to his own profit, nor can he know and see
what is to the profit of others, or of both himself and others. Then
even sacred words he has long studied are not clear to him, not to
mention those he has not studied.

Imagine
a bowl of water, agitated, stirred up muddied, put in a dark place. If a
man with good eyesight were to look at the reflection of his own face
in it, he would not know or see it as it really was. In the same way,
Brahman, when a man dwells with his heart possessed and overwhelmed by
doubt-and-wavering, and does not know, as it really is, the way of
escape from doubt-and-wavering that have arisen, then he cannot know or
see, as it really is, what is to his own profit, to the profit of
others, to the profit of both. Then even sacred words he has long
studied are not clear to him, not to mention those he has studied.

Pāḷi

Evaṃ me sutaṃ:

Ekaṃ
samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami. Upasaṅkamitvā
bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sārāṇīyaṃ vītisāretvā
ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ
etadavoca:

–
Ko nu kho, bho gotama, hetu, ko paccayo yenekadā dīgharattaṃ
sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā? Ko pana, bho
gotama, hetu, ko paccayo yenekadā dīgharattaṃ asajjhāyakatāpi mantā
paṭibhanti, pageva sajjhāyakatā ti?

–
Yasmiṃ kho, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati
kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathā·bhūtaṃ
nappajānāti, attatthampi tasmiṃ samaye yathā·bhūtaṃ na jānāti na
passati, paratthampi tasmiṃ samaye yathā·bhūtaṃ na jānāti na passati,
ubhayatthampi tasmiṃ samaye yathā·bhūtaṃ na jānāti na passati;
dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

Seyyathāpi,
brāhmaṇa, udapatto saṃsaṭṭho lākhāya vā haliddiyā vā nīliyā vā
mañjiṭṭhāya vā. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ
paccavekkhamāno yathā·bhūtaṃ na jāneyya na passeyya. Evameva kho,
brāhmaṇa, yasmiṃ samaye kāmarāgapariyuṭṭhitena cetasā viharati
kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathā·bhūtaṃ
nappajānāti, attatthampi tasmiṃ samaye yathā·bhūtaṃ na jānāti na
passati, paratthampi tasmiṃ samaye yathā·bhūtaṃ na jānāti na passati,
ubhayatthampi tasmiṃ samaye yathā·bhūtaṃ na jānāti na passati;
dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

Puna
caparaṃ, brāhmaṇa, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati
byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathā·bhūtaṃ
nappajānāti, attatthampi tasmiṃ samaye yathā·bhūtaṃ na jānāti na
passati, paratthampi tasmiṃ samaye yathā·bhūtaṃ na jānāti na passati,
ubhayatthampi tasmiṃ samaye yathā·bhūtaṃ na jānāti na passati;
dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

Seyyathāpi,
brāhmaṇa, udapatto agginā santatto pakkuthito usmudakajāto. Tattha
cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathā·bhūtaṃ na
jāneyya na passeyya. Evameva kho, brāhmaṇa, yasmiṃ samaye
byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca
byāpādassa nissaraṇaṃ yathā·bhūtaṃ nappajānāti, attatthampi tasmiṃ
samaye yathā·bhūtaṃ na jānāti na passati, paratthampi tasmiṃ samaye
yathā·bhūtaṃ na jānāti na passati, paratthampi tasmiṃ samaye
yathā·bhūtaṃ na jānāti na passati, ubhayatthampi tasmiṃ samaye
yathā·bhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā
nappaṭibhanti, pageva asajjhāyakatā.

Puna
caparaṃ, brāhmaṇa, yasmiṃ samaye thinamiddhapariyuṭṭhitena cetasā
viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ
yathā·bhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathā·bhūtaṃ na
jānāti na passati, paratthampi tasmiṃ samaye yathā·bhūtaṃ na jānāti na
passati, ubhayatthampi tasmiṃ samaye yathā·bhūtaṃ na jānāti na passati;
dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

Seyyathāpi,
brāhmaṇa, udapatto sevālapaṇakapariyonaddho. Tattha cakkhumā puriso
sakaṃ mukhanimittaṃ paccavekkhamāno yathā·bhūtaṃ na jāneyya na passeyya.
Evameva kho, brāhmaṇa, yasmiṃ samaye thinamiddhapariyuṭṭhitena cetasā
viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ
yathā·bhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathā·bhūtaṃ na
jānāti na passati, paratthampi tasmiṃ samaye yathā·bhūtaṃ na jānāti na
passati, ubhayatthampi tasmiṃ samaye yathā·bhūtaṃ na jānāti na passati;
dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

Puna
caparaṃ, brāhmaṇa, yasmiṃ samaye uddhaccakukkuccapariyuṭṭhitena cetasā
viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa
nissaraṇaṃ yathā·bhūtaṃ nappajānāti, attatthampi tasmiṃ samaye
yathā·bhūtaṃ na jānāti na passati, paratthampi tasmiṃ samaye
yathā·bhūtaṃ na jānāti na passati, ubhayatthampi tasmiṃ samaye
yathā·bhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā
nappaṭibhanti, pageva asajjhāyakatā.

Seyyathāpi,
brāhmaṇa, udapatto vāterito calito bhanto ūmijāto. Tattha cakkhumā
puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathā·bhūtaṃ na jāneyya na
passeyya. Evameva kho, brāhmaṇa, yasmiṃ samaye
uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena,
uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathā·bhūtaṃ nappajānāti,
attatthampi tasmiṃ samaye yathā·bhūtaṃ na jānāti na passati, paratthampi
tasmiṃ samaye yathā·bhūtaṃ na jānāti na passati, ubhayatthampi tasmiṃ
samaye yathā·bhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi
mantā nappaṭibhanti, pageva asajjhāyakatā.

Puna
caparaṃ, brāhmaṇa, yasmiṃ samaye vicikicchāpariyuṭṭhitena cetasā
viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ
yathā·bhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathā·bhūtaṃ na
jānāti na passati, paratthampi tasmiṃ samaye yathā·bhūtaṃ na jānāti na
passati, ubhayatthampi tasmiṃ samaye yathā·bhūtaṃ na jānāti na passati;
dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

Seyyathāpi,
brāhmaṇa, udapatto āvilo luḷito kalalībhūto andhakāre nikkhitto. Tattha
cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathā·bhūtaṃ na
jāneyya na passeyya. Evameva kho, brāhmaṇa, yasmiṃ samaye
vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya
ca vicikicchāya nissaraṇaṃ yathā·bhūtaṃ nappajānāti, attatthampi tasmiṃ
samaye yathā·bhūtaṃ na jānāti na passati, paratthampi tasmiṃ samaye
yathā·bhūtaṃ na jānāti na passati, ubhayatthampi tasmiṃ samaye
yathā·bhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā
nappaṭibhanti, pageva asajjhāyakatā. Ayaṃ kho, brāhmaṇa, hetu ayaṃ
paccayo yenekadā dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva
asajjhāyakatā.

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The Questions of God Sakka—Sakkapañha Sutta DN 21

17) Classical Bengali-ক্লাসিক্যাল বাংলা,

DO GOODPURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in

Classical Bengali-ক্লাসিক্যাল বাংলা,

https://www.youtube.com/watch?v=aGzNFLXD410

মস্তিষ্কের নজরদারি হ’ল শাস্ত্রীয় বাংলা ভাষায় প্রবোধা মহাবিশ্বের বুদ্ধের পুনর্বিবেচনা করুন- কাসিকাল বাংলা,

সিমাইলের একটি সুন্দর সিরিজ ব্যাখ্যা করার জন্য 5 নভরাস মনের বিশুদ্ধতা এবং এটির মতো বাস্তবতাটি বোঝার ক্ষমতাটিকে প্রভাবিত করে।

জলের
একটি বাটি কল্পনা করুন, উত্তেজিত, উত্তেজিত হয়ে উঠলো, অন্ধকার জায়গায়
রাখুন। যদি ভাল দৃষ্টিশক্তি দিয়ে একজন মানুষ তার নিজের মুখের প্রতিফলন
দেখে মনে হয়, তবে সে আসলেই এটি দেখতে পাবে না। একইভাবে, ব্রাহ্মণ, যখন
একজন মানুষ তার মনের সাথে ডুবে আসে এবং সন্দেহের দ্বারা বিব্রত হয় - &
দ্বিধাগ্রস্ত হয় না, কারণ এটি আসলেই, সন্দেহ থেকে অব্যাহতি পাওয়ার উপায়
- এবং - তরবারি যা উদ্ভূত হয়েছে, তারপরে সে পারে না জেনে রাখুন, দেখুন,
যেমনটি সত্যিই, তার নিজের লাভের জন্য, অন্যের মুনাফা থেকে, উভয়ই লাভের
জন্য। সেই পবিত্র কথা তিনিও তাঁর কাছে স্পষ্ট নয়, যা তিনি অধ্যয়ন করেছেন
তা উল্লেখ করতে পারেন না।

Saṅgarava Sutta.

- Saṅgarava থেকে একটি প্রশ্ন -

সিমাইলের একটি সুন্দর সিরিজ ব্যাখ্যা করার জন্য পাঁচটি নভরাস মনের বিশুদ্ধতা এবং এটির মতো বাস্তবতাটি বোঝার ক্ষমতাটিকে প্রভাবিত করে।

আমি শুনেছি যে:

এক্ষেত্রে
এক্ষেত্রে আশীর্বাদকারীরা অ্যানথাপিন্দিকার মঠের জেটিএর গ্রোভের
সাভাত্থিতে থাকতেন। {এন} তখন ব্রাহ্মণ ব্রহ্মের কাছে আশীর্বাদে এসে
পৌঁছালেন এবং আগমনের সাথে তাঁর সংগে শুভেচ্ছা জানালেন। বন্ধুত্বপূর্ণ
শুভেচ্ছা ও সৌজন্যে বিনিময় করার পর, তিনি এক পাশে বসেছিলেন। তিনি সেখানে
বসে ছিলেন বলে তিনি আশীর্বাদে বললেন,

-
কেন এটা, ভাল gotama, এটা যে কখনও কখনও পবিত্র শব্দ আমি দীর্ঘ অধ্যয়নরত
আমার কাছে পরিষ্কার না হয়, আমি অধ্যয়ন না যে উল্লেখ না? আর কতটুকু অন্য
পবিত্র কথা আমি যেভাবেই অধ্যয়ন না দিয়েছি তা আমার কাছে স্পষ্ট নয়, আমি
যা শিখেছি তা উল্লেখ করতে পারি না?

-
আচ্ছা, ব্রাহ্মণ, যখন একজন মানুষ তার হৃদয় দিয়ে বাস করে এবং
ইন্দ্রিয়-আকাঙ্ক্ষার দ্বারা বিব্রত করে এবং জানে না যে, এটি আসলেই, যা
বোঝার অনুভূতি থেকে পালিয়ে যাওয়ার উপায়, সেটি জানতে পারে না বা দেখতে
পারে না এটা সত্যিই, তার নিজের লাভ কি, না তিনি অন্যদের লাভ, বা নিজেকে এবং
অন্যদের উভয় লাভ কি দেখতে এবং দেখতে পারেন। তারপরেও তিনি দীর্ঘদিন পবিত্র
কথাটি পড়াশোনা করেন না, তিনি অধ্যয়ন করেননি এমন উল্লেখ করেন না।

কল্পনা
করুন, ব্রাহ্মণ, ল্যাক, হলুদ, গাঢ় সবুজ বা ক্রিমসন ডাইয়ের সাথে মেশানো
পানির একটি বাটি। যদি ভাল দৃষ্টিশক্তি সহ একজন মানুষ তার নিজের মুখের
প্রতিফলন দেখে মনে হয়, তবে সেটি আসলেই জানত না বা এটি দেখতে পাবে না।
একইভাবে, ব্রাহ্মণ, যখন একজন মানুষ তার হৃদয়ে বাস করে এবং
ইন্দ্রিয়-আকাঙ্ক্ষার দ্বারা আবির্ভূত হয় এবং জানে না যে, এটি আসলেই, যা
প্রকৃতির আকাঙ্ক্ষা থেকে পালিয়ে যাওয়ার পথে পালিয়ে যায়, সেটি জানে না
বা দেখতে পারে না , যেমনটি আসলেই, তার নিজের মুনাফা, অন্যের মুনাফা, উভয়
মুনাফা থেকে। তারপরেও তিনি দীর্ঘদিন পবিত্র কথাটি পড়াশোনা করেন না, তিনি
অধ্যয়ন করেননি এমন উল্লেখ করেন না।

আবার,
ব্রাহ্মণ, যখন একজন মানুষ তার হৃদয় দিয়ে বাস করে এবং অসুস্থতার দ্বারা
অবতীর্ণ হয় এবং জানে না যে, আসলেই, অসুস্থতা থেকে পালিয়ে যাওয়ার পথে
পালিয়ে যাওয়ার পথে তিনি জানেন না বা দেখতে পারেন না সত্যিই, তার নিজের
মুনাফা কি, না তিনি অন্যদের লাভ, অথবা নিজেদের এবং অন্যদের উভয় লাভ কি
জানেন না। তারপরেও তিনি দীর্ঘদিন পবিত্র কথাটি পড়াশোনা করেন না, তিনি
অধ্যয়ন করেননি এমন উল্লেখ করেন না।

জল
একটি বাটি কল্পনা, একটি আগুনে উত্তপ্ত, উষ্ণ আপ এবং বুদবুদ। যদি ভাল
দৃষ্টিশক্তি সহ একজন মানুষ তার নিজের মুখের প্রতিফলন দেখে মনে হয়, তবে
সেটি আসলেই জানত না বা এটি দেখতে পাবে না। একইভাবে, ব্রাহ্মণ যখন একজন
মানুষ তার হৃদয়ে বাস করে এবং অসুস্থতার দ্বারা অবতীর্ণ হয় এবং জানে না,
যেমনটি আসলেই, অসুস্থতা থেকে পালিয়ে যাওয়ার পথে পালিয়ে যাওয়ার পথে, সে
জানতে পারে না বা দেখতে পারে না , যেমনটি সত্যিই, তার নিজের মুনাফা যা আছে,
না তিনি অন্যদের লাভের জন্য বা নিজের এবং অন্যান্য উভয়ই কী জানেন না এবং
দেখতে পারেন না। তারপরেও তিনি দীর্ঘদিন পবিত্র কথাটি পড়াশোনা করেন না,
তিনি অধ্যয়ন করেননি এমন উল্লেখ করেন না।

আবার,
ব্রাহ্মণ, যখন একজন লোক তার হৃদয় দিয়ে বাস করে এবং অলস-ও-টরপোর দ্বারা
অবলম্বন করে এবং জানে না যে, এটি আসলেই, যখন এটি আসলেই, যা শোষণ-ও-টরপোর
থেকে পালিয়ে যায়, তখন সে জানে না দেখুন, এটি আসলেই, তার নিজের লাভের জন্য
কী, না তিনি অন্যদের লাভের জন্য বা নিজের এবং অন্যদের উভয়ই কী জানেন না।
তারপরেও তিনি দীর্ঘদিন পবিত্র কথাটি পড়াশোনা করেন না, তিনি অধ্যয়ন করেননি
এমন উল্লেখ করেন না।

স্লিমি
শস এবং জল-গাছপালা দিয়ে আচ্ছাদিত পানির একটি বাটি কল্পনা করুন। যদি ভাল
দৃষ্টিশক্তি সহ একজন মানুষ তার নিজের মুখের প্রতিফলন দেখে মনে হয়, তবে
সেটি আসলেই জানত না বা এটি দেখতে পাবে না। একইভাবে, ব্রাহ্মণ যখন একজন
মানুষ তার হৃদয় দিয়ে বাস করে এবং অলস-ও-টরপোর দ্বারা আবির্ভূত হয় এবং
জানে না যে, এটি আসলেই, যা শোষণ-ও-টরপো থেকে পালিয়ে যাওয়ার পথে পালিয়ে
যায় জানা বা দেখতে পাচ্ছেন না, যেমনটি আসলেই, তার নিজের মুনাফা যা আছে, না
তিনি অন্যদের লাভের বা নিজের এবং অন্যদের উভয়কেই জানেন না। তারপরেও তিনি
দীর্ঘদিন পবিত্র কথাটি পড়াশোনা করেন না, তিনি অধ্যয়ন করেননি এমন উল্লেখ
করেন না।

আবার,
ব্রাহ্মণ, যখন একজন মানুষ তার হৃদয় দিয়ে বাস করে এবং চিন্তাভাবনা করে
এবং উজ্জ্বল হয়ে পড়ে, এবং জানে না যে, এটি আসলেই, উদ্বেগ-ও-ফ্লুরি থেকে
পালিয়ে যাওয়ার পথে, সেটি জানাতে পারে না দেখুন, এটি আসলেই, তার নিজের
লাভের জন্য কী, না তিনি অন্যদের লাভের জন্য বা নিজের এবং অন্যদের উভয়ই কী
জানেন না। তারপরেও তিনি দীর্ঘদিন পবিত্র কথাটি পড়াশোনা করেন না, তিনি
অধ্যয়ন করেননি এমন উল্লেখ করেন না।

youtube.com

कड़ी पत्ता मीठा नीम रहेगा बरगद की तरह हरा भरा एक बार यह जादूई चीज डाल दो

DO GOODPURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in Classical Gujarati-ક્લાસિકલ ગુજરાતી,

41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,

https://www.youtube.com/watch?v=7u18pntsoI8

ગુડપુરિફાઇડ માઇન્ડ કહે છે કે શાશ્વલ ગુજરાતીમાં પ્રબુદ્દ્ધ બ્રહ્માંડના બુદ્ધને વળગી રહેવું - ક્લાસિવાલ ગુજરાતી,

41) શાસ્ત્રીય ગુજરાતી- ક્લાસિચક ગુજરાતી,

સિમિલ્સની
એક સુંદર શ્રેણી સમજાવે છે કે કેવી રીતે 5 nīvaraṇas એ મનની શુદ્ધતાને અસર
કરે છે અને તે વાસ્તવિકતાને સમજવાની તેની ક્ષમતાને અસર કરે છે.

કલ્પના
કરો કે પાણીનો બાઉલ, કંટાળાજનક, મૂંઝવણમાં મૂકેલા, એક અંધારામાં મૂકવામાં
આવે છે. જો સારી દૃષ્ટિ ધરાવતી વ્યક્તિ તેના પોતાના ચહેરાના પ્રતિબિંબને
જોવાનું હતું, તે ખરેખર તે જાણતો નથી કે તે ખરેખર છે. એ જ રીતે, બ્રહ્મ,
જ્યારે કોઈ માણસ તેના મગજમાં વસવાટ કરે છે અને શંકા દ્વારા કબજે કરે છે અને
તે જાણતું નથી, અને તે ખરેખર છે, કારણ કે તે ખરેખર છે, શંકાથી છટકી જવાની
રીત - અને - જે રીતે ઉદ્ભવ્યું છે, તે ઊભું થયું છે, પછી તે કરી શકતો નથી.
જાણવું અથવા જુઓ, કેમ કે તે ખરેખર છે, તેના પોતાના નફામાં, બીજાના નફા
માટે, બંનેનો નફો થાય છે. તે પછી પણ તે પવિત્ર શબ્દો પણ તેઓનો અભ્યાસ કરે
છે તે સ્પષ્ટ નથી, તેમણે ઉલ્લેખ કર્યો છે કે તેણે અભ્યાસ કર્યો છે.

સṅગારાવા સુતા

- સૈગારાવા તરફથી એક પ્રશ્ન -

સિમિલ્સની એક સુંદર શ્રેણી સમજાવે છે કે પાંચ nīvaraṇas એ મનની શુદ્ધતાને કેવી રીતે અસર કરે છે અને વાસ્તવિકતાને સમજવાની ક્ષમતા છે.

મેં સાંભળ્યું છે કે:

એક
પ્રસંગે એક આશીર્વાદિત વ્યક્તિ યાટાના ગ્રોવ, અનાથપિન્ટિકાના મઠમાં
સવાત્તિમાં રહેતા હતા. {N} પછી, બ્રાહ્મણને આશીર્વાદ મળ્યો અને આગમન પર,
તેની સાથે વિનમ્ર શુભેચ્છાઓ. મૈત્રીપૂર્ણ શુભેચ્છાઓ અને સૌજન્યના વિનિમય
પછી, તે એક તરફ બેઠો. કારણ કે તે ત્યાં બેઠો હતો તે આશીર્વાદિત વ્યક્તિને
કહ્યું:

-
તે શા માટે છે, સારું ગોટમા, તે કેટલુંક પવિત્ર શબ્દો છે જે મેં લાંબા
સમયથી અભ્યાસ કર્યો છે તે મારા માટે સ્પષ્ટ નથી, જે મેં અભ્યાસ કર્યો નથી
તેનો ઉલ્લેખ કરવો નહીં? અને તે કેવી રીતે પણ છે કે ક્યારેક અન્ય પવિત્ર
શબ્દો કે જે મેં અભ્યાસ કર્યો નથી તે મારા માટે સ્પષ્ટ છે, મેં જે લોકોનો
અભ્યાસ કર્યો છે તેનો ઉલ્લેખ કરવો?

-
વેલ, બ્રહ્મ, જ્યારે કોઈ માણસ તેના હૃદયથી વસવાટ કરે છે અને લાગણીઓથી
પ્રભાવિત થાય છે, અને તે ખરેખર જાણતી નથી, કારણ કે તે ખરેખર છે, જે ઊર્જાની
ઇચ્છાઓથી ભાગી જવાની રીત છે, પછી તે જાણતો નથી કે તે જોઈ શકે છે અથવા જોઈ
શકતો નથી. તે ખરેખર છે, તેના પોતાના નફા માટે શું છે, અને તે જાણતો નથી અને
અન્ય લોકોનો નફો, અથવા પોતાને અને બીજા બંનેનો શું છે તે જોઈ શકે છે.
ત્યારબાદ તેણે જે પવિત્ર શબ્દોનો અભ્યાસ કર્યો છે તે પણ તેના માટે સ્પષ્ટ
નથી, તેણે ઉલ્લેખ કર્યો છે કે તેણે અભ્યાસ કર્યો નથી.

કલ્પના,
બ્રહ્મ, પાણીનો એક બાઉલ, હળવા, હળદર, શ્યામ લીલો અથવા ક્રિમસન ડાઇ સાથે
મિશ્રિત. જો સારી દૃષ્ટિ ધરાવતી વ્યક્તિ તેના પોતાના ચહેરાના પ્રતિબિંબને
જોવાનું હતું, તો તે ખરેખર તે જાણતો નથી અથવા તે જોઈ શકતો નથી. તે જ રીતે,
બ્રાહ્મણ, જ્યારે કોઈ માણસ તેના હૃદયથી વસવાટ કરે છે અને ભાવના-ઇચ્છાઓથી
ભરાઈ જાય છે, અને તે ખરેખર જાણતી નથી, કારણ કે તે ખરેખર છે, જે ઊર્જાની
ઇચ્છાઓથી બચવા માટેનો રસ્તો છે, પછી તે જાણતો નથી કે તે જાણતો નથી અથવા જોઈ
શકતો નથી. , કેમ કે તે ખરેખર છે, તેના પોતાના નફો, બીજાઓના નફામાં, બંનેના
નફા માટે છે. ત્યારબાદ તેણે જે પવિત્ર શબ્દોનો અભ્યાસ કર્યો છે તે પણ તેના
માટે સ્પષ્ટ નથી, તેણે ઉલ્લેખ કર્યો છે કે તેણે અભ્યાસ કર્યો નથી.

ફરીથી,
બ્રહ્મ, જ્યારે કોઈ માણસ તેના હૃદયથી બદલાઈ જાય છે અને બીમાર-ઇચ્છાથી ભરાઈ
ગયાં, અને તે ખરેખર જાણતો નથી, કારણ કે તે ખરેખર છે, જે ઇલ-ઇચ્છાથી છટકી
જવાની રીત છે, પછી તે જાણતો નથી કે તે જોઈ શકતો નથી અથવા જોઈ શકતો નથી.
ખરેખર તે છે, તેના પોતાના નફા માટે શું છે, અને તે જાણતો નથી અને અન્ય લોકો
અને બીજા બંનેના નફામાં શું છે તે જોઈ શકે છે. ત્યારબાદ તેણે જે પવિત્ર
શબ્દોનો અભ્યાસ કર્યો છે તે પણ તેના માટે સ્પષ્ટ નથી, તેણે ઉલ્લેખ કર્યો છે
કે તેણે અભ્યાસ કર્યો નથી.

પાણીની
બાઉલની કલ્પના કરો, આગ પર ગરમ, ઉકળતા અને ઉપરના પરપોટા. જો સારી દૃષ્ટિ
ધરાવતી વ્યક્તિ તેના પોતાના ચહેરાના પ્રતિબિંબને જોવાનું હતું, તો તે ખરેખર
તે જાણતો નથી અથવા તે જોઈ શકતો નથી. તે જ રીતે, બ્રહ્મ, જ્યારે કોઈ માણસ
તેના હૃદયથી બદલાઈ જાય છે અને તેનાથી ભરાઈ ગયાં છે, અને તે જાણતો નથી, કારણ
કે તે ખરેખર છે, જે ઇલ-ઇચ્છાથી છટકી જવાની રીત છે, તે પછી તે જાણતો નથી
અથવા જોઈ શકતો નથી , કેમ કે તે ખરેખર છે, તેના પોતાના નફા માટે શું છે, અને
તે જાણતા નથી અને અન્ય લોકો અને બીજા બંનેના નફામાં શું છે તે જોઈ શકે છે.
ત્યારબાદ તેણે જે પવિત્ર શબ્દોનો અભ્યાસ કર્યો છે તે પણ તેના માટે સ્પષ્ટ
નથી, તેણે ઉલ્લેખ કર્યો છે કે તેણે અભ્યાસ કર્યો નથી.

ફરીથી,
બ્રહ્મ, જ્યારે કોઈ માણસ તેના હૃદયથી નિરાશ થઈ જાય છે અને
સ્લૉથ-એન્ડ-ટોરપોરથી ભરાઈ ગયાં, અને તે જાણતો નથી, કારણ કે તે ખરેખર છે, જે
ઊભો કરે છે અને તે ઊભી થાય છે, પછી તે જાણતો નથી, તો તે જાણતો નથી અથવા તે
જાણતો નથી જુઓ, તે ખરેખર છે, તેના પોતાના નફામાં શું છે, અને તે જાણશે કે
તે જાણશે અને અન્ય લોકો અને બીજા બંનેનો નફો શું છે. ત્યારબાદ તેણે જે
પવિત્ર શબ્દોનો અભ્યાસ કર્યો છે તે પણ તેના માટે સ્પષ્ટ નથી, તેણે ઉલ્લેખ
કર્યો છે કે તેણે અભ્યાસ કર્યો નથી.

નાજુક
શેવાળ અને પાણી-છોડ સાથે આવરી લેવામાં આવતા પાણીનો બાઉલ કલ્પના કરો. જો
સારી દૃષ્ટિ ધરાવતી વ્યક્તિ તેના પોતાના ચહેરાના પ્રતિબિંબને જોવાનું હતું,
તો તે ખરેખર તે જાણતો નથી અથવા તે જોઈ શકતો નથી. તે જ રીતે, બ્રહ્મ,
જ્યારે કોઈ માણસ તેના હૃદયથી ઘેરાયેલા અને ઢોળાવથી ઢંકાયેલો હોય છે, અને તે
જાણતો નથી, કારણ કે તે ખરેખર છે, સ્લૉથ-એન્ડ-ટોર્પોરથી છટકી જવાની રીત છે,
તે પછી તે તે જાણતા નથી અથવા જોઈ શકતા નથી, કેમ કે તે ખરેખર છે, તેના
પોતાના નફો શું છે, અને તે જાણતા નથી કે તે જાણશે નહીં અને અન્ય લોકો અને
બીજા બંનેના નફામાં શું છે. ત્યારબાદ તેણે જે પવિત્ર શબ્દોનો અભ્યાસ કર્યો
છે તે પણ તેના માટે સ્પષ્ટ નથી, તેણે ઉલ્લેખ કર્યો છે કે તેણે અભ્યાસ કર્યો
નથી.

ફરીથી,
બ્રહ્મ, જ્યારે કોઈ માણસ તેના હૃદયથી ચિંતિત છે અને ચિંતા-અને-ફ્લરીથી
પ્રભાવિત થઈ ગયો છે, અને તે જાણતો નથી, કારણ કે તે ખરેખર છે,
ચિંતા-અને-ફ્લુરીથી ભાગી જવાની રીત છે, પછી તે જાણતો નથી કે તે જાણતો નથી
અથવા જુઓ, તે ખરેખર છે, તેના પોતાના નફામાં શું છે, અને તે જાણશે કે તે
જાણશે અને અન્ય લોકો અને બીજા બંનેનો નફો શું છે. ત્યારબાદ તેણે જે પવિત્ર
શબ્દોનો અભ્યાસ કર્યો છે તે પણ તેના માટે સ્પષ્ટ નથી, તેણે ઉલ્લેખ કર્યો છે
કે તેણે અભ્યાસ કર્યો નથી.

youtube.com

उत्तर प्रदेश विधानसभा चुनाव को लेकर एक और संघठन ने मायावती को दिया समर्थन | Mayawati | BSP |

DO GOODPURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

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

ക്ലാസിക്കൽ മലയാളത്തിൽ പ്രബുദ്ദ പ്രപഞ്ചത്തിന്റെ ബുദ്ധൻ ചാരിയാപകാശി പറഞ്ഞു.

70) ക്ലാസിക്കൽ മലയാളം- ഒരു തരത്തിൽ,

55) ക്ലാസിക്കൽ കന്നഡ-

5
നīവാരകൾ മനസ്സിന്റെ വിശുദ്ധിയെയും യാഥാർത്ഥ്യത്തെ തിരിച്ചറിയാനുള്ള
കഴിവിനെയും എങ്ങനെ ബാധിക്കുന്നുവെന്ന് വിശദീകരിക്കേണ്ട മനോഹരമായ ഒരു
പരമ്പരയും.

ഒരു
പാത്രം വെള്ളം, പ്രകോപിതരായി, ഒരു ഇരുണ്ട സ്ഥലത്ത് ഇട്ടു. അതേപോലെ,
ബ്രഹ്മൻ, സംശയത്താൽ വസിക്കുമ്പോൾ, സംശയത്താൽ വസിക്കുമ്പോൾ, അണക്കെട്ട്,
അറിയില്ല, അറിയില്ല, ഉയർന്നുവരാൻ അവന് കഴിയില്ല അറിയുക അല്ലെങ്കിൽ കാണുക,
മറ്റുള്ളവരുടെ ലാഭം, മറ്റുള്ളവരുടെ ലാഭം വരെ, രണ്ടുപേരുടെയും
ലാഭത്തിലേക്ക്, അവൻ പഠിച്ച പവിത്രമായ വാക്കുകൾ പോലും അവനു വ്യക്തമല്ല.

സ ut ൻഗാരവ സുട്ട

- സാഗരവയിൽ നിന്നുള്ള ഒരു ചോദ്യം -

അഞ്ച്
നൗവാരകൾ മനസ്സിന്റെ വിശുദ്ധിയെയും യാഥാർത്ഥ്യത്തെ മനസ്സിലാക്കാനുള്ള
കഴിവിനെയും കുറിച്ച് വിശദീകരിക്കാനുള്ള മനോഹരമായ ഒരു പരമ്പരയും.

ഞാൻ അത് കേട്ടിട്ടുണ്ട്:

ഒരു
സന്ദർഭത്തിൽ വാദസ്സുള്ള ഒരാൾ സവാന്തിയിൽ തന്നെ താമസിച്ചിരുന്നു,
അനസ്നിന്ദിക്കൻ മൊണാസ്ട്രിയിൽ താമസിച്ചു. {N} അപ്പോൾ, ബ്രാഹ്മൻ
വാഴ്ത്തപ്പെട്ടവരെ സമീപിക്കുകയും അവനോടൊപ്പം മര്യാദയുള്ള ആശംസകൾ. സ
friendly ഹാർദ്ദപരമായ ആശംസകളും വഞ്ചകരും കൈമാറിയ ശേഷം അദ്ദേഹം ഒരു
വശത്തേക്ക് ഇരുന്നു. അവൻ അവിടെ ഇരിക്കുന്നതുപോലെ അവൻ വാഴ്ത്തപ്പെട്ടവരോടു
പറഞ്ഞു:

-
എന്തുകൊണ്ടാണ് ഇത് നല്ലത്, നല്ല ഗോടാമ, ഞാൻ പഠിക്കാത്തവരെക്കുറിച്ച്
ചിന്തിക്കാതിരിക്കാൻ ഞാൻ ചിലപ്പോൾ വ്യക്തമാക്കുന്നില്ല, ഞാൻ കൂടുതൽ പഠിച്ച
പവിത്രമായ വാക്കുകൾ എനിക്ക് വ്യക്തമാകുമോ? ഞാൻ പഠിച്ചവരെ
പരാമർശിക്കാതിരിക്കാൻ ചിലപ്പോൾ ഞാൻ പഠിക്കാത്ത മറ്റ് പുണ്യവാക്കുകൾ എനിക്ക്
എങ്ങനെ വ്യക്തമാണ്?

-
ശരി, ബ്രാഹ്മൻ തന്റെ ഹൃദയത്തിൽ വസിക്കുകയും ഇന്ദ്രിയത്തോടൊപ്പം
വസിക്കുകയും അറിയുകയും ചെയ്യുമ്പോൾ, അത് യഥാർത്ഥത്തിൽ,
അവിശ്വസ്തത-മോഹങ്ങളിൽ നിന്ന് രക്ഷപ്പെടാനുള്ള വഴി, അപ്പോൾ അവന് അറിയാൻ
കഴിയില്ല അത് ശരിക്കും, സ്വന്തം ലാഭത്തിന് എന്താണ്, അല്ലെങ്കിൽ
മറ്റുള്ളവരുടെ ലാഭം, മറ്റുള്ളവരുടെ ലാഭം എന്താണെന്നും കാണാൻ കഴിയില്ല. അവൻ
പണ്ടേ പഠിച്ച പവിത്രമായ വാക്കുകൾ അദ്ദേഹത്തിന് വ്യക്തമല്ല, താൻ
പഠിക്കാത്തവരെ പരാമർശിക്കേണ്ടതില്ല.

ബ്രഹ്മൻ,
ലക്ഷം, മഞ്ഞൾ, കടും പച്ച അല്ലെങ്കിൽ ക്രിംസൺ ഡൈ എന്നിവയുമായി കലർത്തി
സങ്കൽപ്പിക്കുക. നല്ല കാഴ്ചയുള്ള ഒരാൾ അതിൽ സ്വന്തം മുഖം സ്വന്തം പ്രതിഫലനം
നോക്കുകയാണെങ്കിൽ, അവൻ അത് ശരിക്കും ഉണ്ടായിരുന്നതുപോലെ അത് അറിയുകയോ
കാണുകയോ ചെയ്യില്ല. അതുപോലെ, ബ്രഹ്മൻ തന്റെ ഹൃദയത്തിൽ വസിക്കുകയും
ഇന്ദ്രിയങ്ങൾ മോഹങ്ങളാൽ വസിക്കുകയും അറിയുകയും ചെയ്യുമ്പോൾ, അത് ശരിക്കും,
അവിശ്വസ്തത-മോഹങ്ങളിൽ നിന്ന് രക്ഷപ്പെടാനാവില്ല, എന്നിട്ട് അവന് അറിയാനോ
കാണാനോ കഴിയില്ല , അത് ശരിക്കും, സ്വന്തം ലാഭം, മറ്റുള്ളവരുടെ
ലാഭത്തിലേക്ക്, മറ്റുള്ളവരുടെ ലാഭത്തിലേക്ക്, രണ്ടും ലാഭത്തിലേക്ക്. അവൻ
പണ്ടേ പഠിച്ച പവിത്രമായ വാക്കുകൾ അദ്ദേഹത്തിന് വ്യക്തമല്ല, താൻ
പഠിക്കാത്തവരെ പരാമർശിക്കേണ്ടതില്ല.

വീണ്ടും,
ബ്രാഹ്മൻ വസിക്കുകയും അസുഖമുള്ളവരാൽ വസിക്കുകയും അറിയുകയും ചെയ്യുമ്പോൾ,
അത് ശരിക്കും, അവിടേക്കു വസിക്കുന്ന ഇച്ഛയിൽ നിന്ന് രക്ഷപ്പെടാനാവില്ല,
എന്നിട്ട് അത് അറിയാൻ കഴിയില്ല ശരിക്കും, സ്വന്തം ലാഭത്തിന് എന്താണ്,
മറ്റുള്ളവരുടെ ലാഭം, അല്ലെങ്കിൽ തന്നെ മറ്റുള്ളവരുടെ ലാഭം എന്താണെന്ന്
കാണാൻ കഴിയും. അവൻ പണ്ടേ പഠിച്ച പവിത്രമായ വാക്കുകൾ അദ്ദേഹത്തിന്
വ്യക്തമല്ല, താൻ പഠിക്കാത്തവരെ പരാമർശിക്കേണ്ടതില്ല.

ഒരു
പാത്രം വെള്ളം സങ്കൽപ്പിക്കുക, തീപിടുത്തത്തിൽ ചൂടാക്കുക, തിളപ്പിക്കുക,
കുമിള ചെയ്യുക. നല്ല കാഴ്ചയുള്ള ഒരാൾ അതിൽ സ്വന്തം മുഖം സ്വന്തം പ്രതിഫലനം
നോക്കുകയാണെങ്കിൽ, അവൻ അത് ശരിക്കും ഉണ്ടായിരുന്നതുപോലെ അത് അറിയുകയോ
കാണുകയോ ചെയ്യില്ല. അതുപോലെ, ബ്രാഹ്മൻ തന്റെ ഹൃദയത്തിൽ വസിക്കുകയും
അസുഖകരമായ ഒരു മനുഷ്യനെ വസിക്കുകയും അറിയുകയും ചെയ്യുമ്പോൾ, അത്
വളരെക്കാരാണെങ്കിൽ, അവിടേക്ക് അറിയാൻ കഴിയില്ല, അറിയാൻ കഴിയില്ല , അത്
ശരിക്കും, സ്വന്തം ലാഭത്തിന് എന്താണ്, അല്ലെങ്കിൽ മറ്റുള്ളവരുടെ ലാഭം,
മറ്റുള്ളവരുടെ ലാഭം എന്താണെന്ന് അറിയാൻ കഴിയില്ല. അവൻ പണ്ടേ പഠിച്ച
പവിത്രമായ വാക്കുകൾ അദ്ദേഹത്തിന് വ്യക്തമല്ല, താൻ പഠിക്കാത്തവരെ
പരാമർശിക്കേണ്ടതില്ല.

വീണ്ടും,
ബ്രാഹ്മൻ തന്റെ ഹൃദയത്തിൽ വസിക്കുകയും മടി, ടോർപോർട്ടൊന്നും മടിയിൽ
വസിക്കുകയും അറിയുകയും ചെയ്യുമ്പോൾ, അത് വളരെ ദൂരെയുള്ളതുപോലെ,
അടിച്ചുമാറ്റാൻ അവന് അറിയാൻ കഴിയില്ല അല്ലെങ്കിൽ അറിയാൻ കഴിയില്ല കാണുക,
അത് ശരിക്കും, സ്വന്തം ലാഭത്തിന് എന്താണ്, മറ്റുള്ളവരുടെ ലാഭം, അല്ലെങ്കിൽ
മറ്റു ചില ലാഭം എന്നിവ അറിയാൻ കഴിയില്ല. അവൻ പണ്ടേ പഠിച്ച പവിത്രമായ
വാക്കുകൾ അദ്ദേഹത്തിന് വ്യക്തമല്ല, താൻ പഠിക്കാത്തവരെ പരാമർശിക്കേണ്ടതില്ല.

മെലിഞ്ഞ
മോസും വാട്ടർ-പ്ലാന്റുകളും കൊണ്ട് പൊതിഞ്ഞ ഒരു പാത്രം വെള്ളം
സങ്കൽപ്പിക്കുക. നല്ല കാഴ്ചയുള്ള ഒരാൾ അതിൽ സ്വന്തം മുഖം സ്വന്തം പ്രതിഫലനം
നോക്കുകയാണെങ്കിൽ, അവൻ അത് ശരിക്കും ഉണ്ടായിരുന്നതുപോലെ അത് അറിയുകയോ
കാണുകയോ ചെയ്യില്ല. അതുപോലെ, ബ്രാഹ്മൻ തന്റെ ഹൃദയത്തിൽ വസിക്കുകയും
മന്ദബുദ്ധിയും കളങ്കവും കൊണ്ട് വസിക്കുകയും അറിയുകയും ചെയ്യുമ്പോൾ, അത്
ശരിക്കും, ആലോത്തവും കളങ്കമോ, പിന്നെ അവൻ അറിയാൻ കഴിയാത്തതോ കാണാത്തതോ
ആയതിനാൽ, അത് ശരിക്കും, സ്വന്തം ലാഭത്തിന് എന്താണ്, അല്ലെങ്കിൽ
മറ്റുള്ളവരുടെ ലാഭം, മറ്റുള്ളവരുടെ ലാഭം എന്താണെന്ന് കാണാൻ കഴിയില്ല. അവൻ
പണ്ടേ പഠിച്ച പവിത്രമായ വാക്കുകൾ അദ്ദേഹത്തിന് വ്യക്തമല്ല, താൻ
പഠിക്കാത്തവരെ പരാമർശിക്കേണ്ടതില്ല.

വീണ്ടും,
ബ്രാഹ്മൻ തന്റെ ഹൃദയത്തിൽ വസിക്കുകയും വിഷമത്തോടെ വസിക്കുകയും മങ്ങിയതും
വസിക്കുകയും അറിയുകയും ചെയ്യുമ്പോൾ, അത് ശരിക്കും, ഉയർന്നുവരുന്ന
വേർതിരിച്ച്, എന്നിട്ട് അറിയാൻ കഴിയില്ല കാണുക, അത് ശരിക്കും, സ്വന്തം
ലാഭത്തിന് എന്താണ്, മറ്റുള്ളവരുടെ ലാഭം, അല്ലെങ്കിൽ മറ്റു ചില ലാഭം എന്നിവ
അറിയാൻ കഴിയില്ല. അവൻ പണ്ടേ പഠിച്ച പവിത്രമായ വാക്കുകൾ അദ്ദേഹത്തിന്
വ്യക്തമല്ല, താൻ പഠിക്കാത്തവരെ പരാമർശിക്കേണ്ടതില്ല.

youtube.com

മരിക്കുന്നതിന് മുമ്പ് ജീവിക്കുക.Can live before Death.

DO GOODPURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in

Classical Marathi-क्लासिकल माओरी,

73) Classical Marathi-क्लासिकल माओरी,

https://www.youtube.com/watch?v=4-phYCLBGGQ

शास्त्रीय मराठीतील प्रबुद्ध ब्रह्मांडच्या बुद्धांची बुद्ध तयार करताना गुडघुरी मनाने सांगितले- क्लासिकल माईरी,

73) शास्त्रीय मराठी- क्लासिकल मादेश,

5
न īvaraṇas मनाच्या शुद्धतेवर आणि वास्तविकतेला समजून घेण्याची क्षमता कशी
प्रभावित करते हे स्पष्ट करण्यासाठी समीरांची एक सुंदर मालिका.

एक
वाडगा एक वाडगा कल्पना करा, गडद, गडद ठिकाणी ठेवले, एक गडद ठिकाणी ठेवले.
जर चांगल्या दृष्टीक्षेपात एक माणूस त्याच्या स्वत: च्या चेहऱ्यावर
प्रतिबिंब पाहायचा होता, तो खरोखर होता त्याच प्रकारे, ब्राह्मण, जेव्हा एक
माणूस त्याच्या मनात अडखळतो आणि संशयास्पद आहे - आणि - दु: ख, आणि हे
माहित नाही की, संशयातून सुटण्याचा मार्ग - आणि - त्रासदायक आहे, नंतर तो
करू शकत नाही हे जाणून घ्या किंवा पहा, खरंच, इतरांच्या फायद्यासाठी,
इतरांच्या फायद्यासाठी, दोन्हीच्या फायद्यासाठी काय आहे. त्याच्याविषयी
त्याने दीर्घकाळ अभ्यास केला आहे, त्याने अभ्यास केलेल्या गोष्टींचा उल्लेख
केला नाही.

सगरोवा सुट्टा

- सॉर्ग्रावाकडून एक प्रश्न -

पाच न īvaraas हे मनाच्या शुद्धतेवर आणि वास्तविकतेला समजून घेण्याची क्षमता कशी प्रभावित करतात हे समजावून सांगते.

मी ते ऐकले आहे:

एका
प्रसंगी जेताच्या ग्रोव्ह, अनाथपिंडाइच्या मठातील जेटा ग्रोथमध्ये सावती
येथे राहत असता. {} नंतर ब्रह्मनने त्याच्याकडे आशीर्वाद दिला आणि
आगमनानंतर विनम्र केले. मित्रत्वाचे शुभेच्छा आणि सौजन्य यांच्या
विनिमयानंतर तो एका बाजूला बसला. तो तेथे बसला होता तेव्हा त्याने आशीर्वाद
दिला:

-
ते चांगले गेटामा का आहे, मी ज्या कधीकधी अभ्यास केला आहे त्याबद्दल मी
कितीतरी अभ्यास केला आहे हे मला समजले नाही, जे मी अभ्यास केला नाही याचा
उल्लेख करू नका? आणि मी ज्या गोष्टींचा अभ्यास केला आहे त्याबद्दल मी काहीच
अभ्यास केला नाही हे किती वेळा शिकले नाही ते मला कसे वाटते?

-
व्हाट, ब्राह्मण, जेव्हा एखादी व्यक्ती त्याच्या अंतःकरणासह निराश करते
आणि जाणवते आणि जाणवते, आणि खरोखरच हे जाणत नाही की, खरंच, उत्सुक असलेल्या
इच्छाशक्तीपासून सुटण्याचा मार्ग, नंतर त्याला माहित नाही किंवा पहाणे
शक्य नाही खरोखर, त्याच्या स्वत: च्या फायद्यासाठी किंवा इतरांच्या
फायद्याचे किंवा स्वत: च्या दोन्ही आणि इतरांपेक्षा काय आहे हे त्याला
माहित आहे आणि ते पाहू शकत नाही. मग त्याने अभ्यास केला नाही, तर त्याने
उल्लेख केला नाही तर त्याला पवित्र शब्द समजले नाहीत.

ब्राह्मण,
लॅक, हळद, गडद हिरव्या किंवा किरमिजी रंगाचे मिश्रण मिसळलेले पाणी एक
वाडगा. जर चांगल्या दृष्टीक्षेपात माणूस त्याच्या स्वत: च्या चेहऱ्यावर
प्रतिबिंब पाहायचा असेल तर तो खरोखर होता म्हणून तो ओळखत नाही किंवा पाहू
शकत नाही. त्याचप्रकारे, ब्राह्मण, जेव्हा एखादी व्यक्ती त्याच्या
अंतःकरणास तिच्या अंतःकरणाद्वारे निराश करते आणि जबरदस्तीने जाणवते, आणि
खरोखरच हे माहित नाही की, खरंच, उत्सुक असलेल्या इच्छाशक्तीपासून पळ
काढण्याचा मार्ग, नंतर त्याला माहित किंवा पाहू शकत नाही , खरंच, इतरांच्या
फायद्यासाठी, इतरांच्या फायद्यासाठी, त्याच्या फायद्यासाठी काय आहे. मग
त्याने अभ्यास केला नाही, तर त्याने उल्लेख केला नाही तर त्याला पवित्र
शब्द समजले नाहीत.

पुन्हा,
ब्राह्मण, जेव्हा एक माणूस त्याच्या अंतःकरणासह निराश होतो आणि विचलित
झाला, आणि खरोखर माहित नाही की, ते खरोखरच आहे, जे आजारी आहे खरंच,
त्याच्या स्वत: च्या फायद्यासाठी किंवा इतरांच्या फायद्याचे किंवा स्वत:
च्या दोन्ही आणि इतरांपेक्षा काय आहे हे त्याला माहित आहे आणि पाहू शकत
नाही. मग त्याने अभ्यास केला नाही, तर त्याने उल्लेख केला नाही तर त्याला
पवित्र शब्द समजले नाहीत.

पाणी
एक वाडगा कल्पना, आग, उकळत्या वर उकळते. जर चांगल्या दृष्टीक्षेपात माणूस
त्याच्या स्वत: च्या चेहऱ्यावर प्रतिबिंब पाहायचा असेल तर तो खरोखर होता
म्हणून तो ओळखत नाही किंवा पाहू शकत नाही. त्याचप्रकारे, ब्राह्मण, जेव्हा
एक माणूस त्याच्या अंतःकरणासह निराश होतो आणि विचलित होतो तेव्हा तो खरोखरच
आहे, आणि खरोखरच हे माहित नाही की, आजारी-इच्छा पासून पळून जाण्याचा
मार्ग, नंतर त्याला माहित किंवा पाहू शकत नाही , खरंच, त्याच्या स्वत: च्या
फायद्यासाठी किंवा इतरांच्या फायद्याचे किंवा स्वत: च्या दोन्ही आणि
इतरांच्या दोन्ही गोष्टींकडे काय आहे हे त्याला ठाऊक नाही. मग त्याने
अभ्यास केला नाही, तर त्याने उल्लेख केला नाही तर त्याला पवित्र शब्द समजले
नाहीत.

पुन्हा,
ब्राह्मण, जेव्हा एखादा माणूस त्याच्या अंतःकरणासह अट्रॉथ आणि
स्लोथ-अँड-टॉरपोरने भरलेला असतो आणि त्याला माहित नाही, खरंच,
स्लोथ-अँड-टॉरपोर पासून पळून जाण्याचा मार्ग, नंतर त्याला माहित नाही किंवा
नाही पहा, खरोखर, त्याच्या स्वत: च्या फायद्यासाठी किंवा इतरांच्या
फायद्याचे किंवा स्वत: च्या दोन्ही आणि इतरांच्या दोन्हीपेक्षा काय आहे हे
त्याला माहित आहे आणि पाहू शकत नाही. मग त्याने अभ्यास केला नाही, तर
त्याने उल्लेख केला नाही तर त्याला पवित्र शब्द समजले नाहीत.

स्लिम
मोस आणि पाणी-वनस्पतींसह झाकून पाण्याने झाकलेले पाणी कल्पना करा. जर
चांगल्या दृष्टीक्षेपात माणूस त्याच्या स्वत: च्या चेहऱ्यावर प्रतिबिंब
पाहायचा असेल तर तो खरोखर होता म्हणून तो ओळखत नाही किंवा पाहू शकत नाही.
त्याचप्रकारे, ब्राह्मण, जेव्हा एखादी व्यक्ती त्याच्या अंतःकरणासह निराश
करते आणि आळशी आणि अत्याचार करून अभिमान बाळगते आणि ते खरोखरच आहे, तर ते
खरंच आहे की, स्लोथ-अँड-टॉरपोरमधून बाहेर पडण्याचा मार्ग, नंतर तो हे खरोखर
माहित नाही किंवा पाहता, त्याच्या स्वत: च्या फायद्यासाठी किंवा इतरांच्या
फायद्याचे किंवा स्वत: च्या दोन्ही आणि इतरांपेक्षा काय आहे हे त्याला
माहित नाही आणि पाहू शकत नाही. मग त्याने अभ्यास केला नाही, तर त्याने
उल्लेख केला नाही तर त्याला पवित्र शब्द समजले नाहीत.

पुन्हा,
ब्राह्मण, जेव्हा एखादी व्यक्ती त्याच्या अंतःकरणासह निराश करते आणि
चिंताग्रस्त आणि भडकते, आणि हे माहित नाही की, खरंच, चिंताग्रस्त
होण्यापासून आणि झळकावून घेण्याचा मार्ग पहा, खरोखर, त्याच्या स्वत: च्या
फायद्यासाठी किंवा इतरांच्या फायद्याचे किंवा स्वत: च्या दोन्ही आणि
इतरांच्या दोन्हीपेक्षा काय आहे हे त्याला माहित आहे आणि पाहू शकत नाही. मग
त्याने अभ्यास केला नाही, तर त्याने उल्लेख केला नाही तर त्याला पवित्र
शब्द समजले नाहीत.

youtube.com

जानिएतथागत बुद्ध ने किस तरह बचाई थी हजारों पशुओं की जान Buddha saved the lives of animals (Story)

DO GOODPURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in

Classical Nepali-शास्त्रीय म्यांमार (बर्मा),

76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),

https://www.youtube.com/watch?v=bFn_eQ7MQ5c

शास्त्रीय नेपाली ब्रह्माको बॉद्ध प्रदेशको बुद्धले भनेका मनले बताएका छन् - संस्शाना शव्द (हमलामा),

Store
एनसारससले दिमागको शुद्धता र यसको यथार्थतालाई असर गर्ने क्षमताको बारेमा
बुझ्नको लागि सित्तहरूको सुन्दर श्रृंखलाहरू र यसको क्षमतालाई बुझ्ने
क्षमता छ।

पानीको
एउटा कचौरा कल्पना गर्नुहोस्, रीस उठाउनु भएको छ, अँध्यारो ठाउँमा
हलचलियो। यदि एक जना मानिस यसमा उसको अनुहारको प्रतिबिम्ब हेर्नुपर्थ्यो
भने, उसलाई थाहा थिएन त्यस्तै, ब्राहमान, जब एक मानिस आफ्नो दिमागमा बस्दछ र
श doubt ्कास्पद द्वारा बास गर्दछ - श doubt ्काबाट, श doubt ्कास्पद देखि
भाग्नु भएको छ, तब ऊ हुन सक्दैन, त्यसपछि ऊ गर्न सक्दैन। जान्नुहोस् वा
हेर्नुहोस्, यो वास्तवमै हो, उसको आफ्नै लाभदायक, दुबैको नाफामा के हो,
उसले अध्ययन गरेको पवित्र शब्दहरूले पनि उहाँलाई स्पष्ट पार्न सक्दैन, उनले
अध्ययन गरेका थिए।

Saṅgāerava sutta

- सघेरराभाबाट एक प्रश्न -

पाँचवटा
एनसारसले कसरी पाँचवटा नासरसाउसले दिमाग र यसको वास्तविकतालाई कम महसुस
गर्ने क्षमताको प्रभावलाई असर गर्ने क्षमताको प्रभाव पार्दछ भनेर वर्णन
गर्न।

मैले सुनें:

एक
पटक धन्यको प्रेमी प्रेमीमा बसेको थियो, एटहापिकाको मठमा थियो {n} तब
आगमन, आगमन, आगमन, आगमन, आगमन, आउँदै गरेको, आगमन, आगमन, आउँदै गरेको,
आगमन, आगमन, आउँदै गरेको, आगमन, आगमन, आउँदै गरेको, आगमन एक र उनीसित आउँदै
गरेको। मैत्रीपूर्ण अभिवादन र शिष्टाचारको आदानप्रदान पछि, ऊ एकातिर
बसिरहेको थियो। उहाँ त्यहाँ बसेर आशीर्वादमा बसेर एक भन्नुभयो:

-
यो किन राम्रो छ, यो कसरी हुन्छ कि यो कहिले आउँछ कि यो कहिले आउँछ
कहिलेकाँही मैले अध्ययन गरेको कुरा स्पष्ट छैन, अध्ययन नगरेको मलाई स्पष्ट
छैन भने? र यो कसरी छ कि कहिलेकाहीं अरूले अध्ययन नगरेको अन्य पवित्र
शब्दहरूले मेरो लागि स्पष्ट हुन्छ, मैले अध्ययन गरेकाहरूलाई उल्लेख नगर्न?

-
ठीक, ब्राहमन, जब एक मानिस आफ्नो हृदय संग बास, जब एक मानिस आफ्नो हृदय
संग बास, अर्थकरणको तरिका छ, तब उहाँले थाहा छैन, उहाँले गर्न सक्दैन,
रूपमा यो वास्तवमै हो, उसको आफ्नै नाफालाई के हो नचान सक्छ न केही गर्न
सकिन्छ र अरूको नाफा के हो भनेर अरू र अरूको नाफा के हो। त्यसोभए उनले
अध्ययन गरेका पवित्र शब्दले पनि उसले अध्ययन नगरेको बताउने कुरा स्पष्ट
छैन।

कल्पना
गर्नुहोस्, ब्राह्म्यान, लासी, हल्दी हरियो वा क्रिमसन र ye ्गको साथ
पानीको कचौरामा मिसाउनुहोस्। यदि राम्रो आँखा भएको मानिस यसमा उसको
अनुहारको प्रतिबिम्ब हेर्नुपर्थ्यो भने, उसलाई थाहा थिएन जस्तो देखिन्छ।
त्यस्तै गरी, ब्राहमान, जब एकजना मानिस आफ्नो हार्दिक बास गर्छ र
विश्वास-नवर्सले ओझेल पारेको छ, र यो सत्य हो भनेर थाहा छैन भने उसले जान्न
वा देख्न सक्दैन। वास्तवमा यो हो, उसको आफ्नै लाभको लागि, अरूको नाफामा
अरूको लाभदायक छ। त्यसोभए उनले अध्ययन गरेका पवित्र शब्दले पनि उसले अध्ययन
नगरेको बताउने कुरा स्पष्ट छैन।

फेरि,
बजार, जब मानिस आफ्नो हार्द छ, र एक मानिस आफ्नो हृदय संग बास र
खराब-इच्छा द्वारा दिक्क लागेका छ, र यो रूपमा उत्पन्न भएको हुन सक्दैन,
त्यसपछि उसले यो बुझ्न वा देख्न सक्दैन कि यो यो रूपमा थाहा छैन, हेर्न को
बाटो साँच्चै के हो, उसको आफ्नै नाफामा के हो न कुनै कारण उसले थाहा पाउने र
अरूको नाफामा के हो भनेर थाहा छ। त्यसोभए उनले अध्ययन गरेका पवित्र शब्दले
पनि उसले अध्ययन नगरेको बताउने कुरा स्पष्ट छैन।

पानीको
एउटा कूराको कल्पना गर्नुहोस्, आगोमा तातो तातो र उबुबै उडाउँदै। यदि
राम्रो आँखा भएको मानिस यसमा उसको अनुहारको प्रतिबिम्ब हेर्नुपर्थ्यो भने,
उसलाई थाहा थिएन जस्तो देखिन्छ। त्यस्तै गरी, ब्राहमन, जब एक मानिस आफ्नो
हार्दिक बास गर्दछ र खराब-इच्छाले खराब-इच्छाप्रसार पारेको छ, र थाहा
पाउँदैन, ऊ जस्तोसुकै हुन्छ वा देख्न सक्दैन वास्तवमा यो हो कि उसको आफ्नै
नाफाको लागि के हो न कि उसलाई के थाहा छ र अरूको नाफा के हो भनेर थाहा छ।
त्यसोभए उनले अध्ययन गरेका पवित्र शब्दले पनि उसले अध्ययन नगरेको बताउने
कुरा स्पष्ट छैन।

फेरि,
बजार, जब मानिस आफ्नो हृदय संग बास, जब मानिस आफ्नो हृदय संग बास, र
जान्दिन, तब उहाँले हुन सक्दैन, हुन सक्छ, उहाँले जान्न सक्नुहुन्छ भने,
उसले जान्न सकिन, तब ऊ जान्न सक्तैन, तब ऊ जान्न सक्तैन, तब ऊ जान्न
सक्तैन। हेर्नुहोस्, यो वास्तवमै हो, उसको आफ्नै नाफामा के छ, न त उसले
अरूको नाफामा के हुन सक्छ र अरूको नाफा के होला भनेर बुझ्न सक्छ। त्यसोभए
उनले अध्ययन गरेका पवित्र शब्दले पनि उसले अध्ययन नगरेको बताउने कुरा
स्पष्ट छैन।

चिसो
काई र पानी-बोटबिरुवाको साथ कभर पानीको कूल कल्पना गर्नुहोस्। यदि राम्रो
आँखा भएको मानिस यसमा उसको अनुहारको प्रतिबिम्ब हेर्नुपर्थ्यो भने, उसलाई
थाहा थिएन जस्तो देखिन्छ। त्यस्तै गरी, ब्राहमन, जब एक मानिस आफ्नो हार्दिक
बास गर्छ र एक जना पाठामा बास गरी जान्छ र थाहा पाउँदैन, तब यो साँच्चिकै
हो, तब ऊ यो जान्न वा देख्न सक्दैन, उसको आफ्नै नाफामा के हो, न त उसको
आफ्नै नाफामा के हो, न त ऊ कसरी र अरूको नाफामा के होला। त्यसोभए उनले
अध्ययन गरेका पवित्र शब्दले पनि उसले अध्ययन नगरेको बताउने कुरा स्पष्ट
छैन।

फेरि,
बजार, जब मानिस आफ्नो हृदय संग बास, जब एक मानिस आफ्नो हृदय संग बास र
चिन्ता द्वारा deswassed र चिन्ता द्वारा dumbled, र थाहा छैन, तब उहाँ
जान्न सक्नुहुन्छ भने, उसलाई थाहा छैन वा हेर्नुहोस्, यो वास्तवमै हो, उसको
आफ्नै नाफामा के छ, न त उसले अरूको नाफामा के हुन सक्छ र अरूको नाफा के
होला भनेर बुझ्न सक्छ। त्यसोभए उनले अध्ययन गरेका पवित्र शब्दले पनि उसले
अध्ययन नगरेको बताउने कुरा स्पष्ट छैन।

youtube.com

हे उपासको आप आत्मा, परमात्मा, ब्रह्मा, ईश्वर, इस भ्रम में मत रहो! देसना: भिक्षु मैत्रेय मेत्ता बोध

DO GOODPURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in Classical Odia (Oriya)

78) Classical Odia (Oriya)

https://www.youtube.com/watch?v=MIFfXEmh9J8

ଗୁଡପଲିଫାଏର୍ ମନ ଦର୍ଶକଙ୍କ ବୁବୁଦ୍ଦା ର ବୁବୁଦ୍ଦା ବ୍ରହ୍ମାଣ୍ଡ (ଓଡିଆ) ରେ ପ୍ରାକଡିଶୁଡା ବ୍ରହ୍ମାଣ୍ଡର ସ୍ ed ାଧୀନତା ଉପରେ ନିର୍ଭରଶୀଳ |

5 ନଭାରାନିଆ ମନର ଶୁଦ୍ଧତା ଉପରେ ପ୍ରଭାବ ପକାଇବାର ଏକ ସୁନ୍ଦର କ୍ରମଗୁଡିକ ଏବଂ ଏହା ବାସ୍ତବତାକୁ ବୁ perceive ିବାର କ୍ଷମତା |

କଳ୍ପନା
କରନ୍ତୁ, ଉତ୍ତେଜିତ, ଘନିଷ୍ଠ, ଘା ‘ସୃଷ୍ଟି କରି, ଯଦି ଏକ ଅନ୍ଧକାର ସ୍ଥାନରେ ରଖାଯାଏ
| ଯଦି ଏହା ପ୍ରକୃତରେ ଥିଲା ବୋଲି ସେ ଜାଣି ନାହାଁନ୍ତି କିମ୍ବା ଦେଖିବେ ନାହିଁ |
ସମାନ ମାର୍ଗ, ଯେତେବେଳେ ଜଣେ ବ୍ୟକ୍ତି ତାଙ୍କ ମନ ସହିତ ବାସ କରନ୍ତି ଏବଂ ସନ୍ଦେହରେ
ବାସ କରନ୍ତି - & - ବୁଲାବୁସିବା, ଯେହେତୁ ଏହା ପ୍ରକୃତରେ ଆସେ ନାହିଁ - ଏବଂ -
ଆରିସେନରୁ ରକ୍ଷା ପାଇବା ପାଇଁ, ତେବେ ସେ ପାରିବେ ନାହିଁ | ଜାଣ କିମ୍ବା ଦେଖ, ସେପରି,
ଅନ୍ୟମାନଙ୍କ ଲାଭ ପାଇଁ ନିଜର ଲାଭ, ଅନ୍ୟମାନଙ୍କ ଲାଭ ପାଇଁ ନିଜର ଲାଭ, ଯାହାର ଲାଭକୁ
ବହୁ ପୂର୍ବରୁ ଅଧ୍ୟୟନ କରାଯାଏ, ତାହା ତାଙ୍କ ପାଇଁ ସ୍ପଷ୍ଟ ନୁହେଁ, ସେ ଅଧ୍ୟୟନ
କରୁଥିବା ଲୋକଙ୍କୁ ଉଲ୍ଲେଖ ନକରିବା ପାଇଁ ନୁହେଁ |

Salgārava suta |

- saṅgārava ରୁ ଏକ ପ୍ରଶ୍ନ -

ପାଞ୍ଚଟି
nīvaralanas ମନର ଶୁଦ୍ଧତା ଏବଂ ବାସ୍ତବତାକୁ ବୁ to ିବା ପାଇଁ ଏହାର ଏକ ସୁନ୍ଦର
କ୍ରମକୁ ବ୍ୟାଖ୍ୟା କରିବା ପାଇଁ ଏକ ସୁନ୍ଦର କ୍ରମକୁ ବୁ to ାଏ |

ମୁଁ ଏହା ଶୁଣିଛି:

ଗୋଟିଏ
ଅବସରରେ ଜେୟାର ଗ୍ରୋଭରେ ସାଭାଥିରେ ରହିଥିଲା, ଜେଟିଆର ଗ୍ରୋଭରେ ସଭାଥିରେ ରହିଥିଲେ।
{} ତା’ପରେ ସାଭାଥାପି | ସଶ୍ରାହନଙ୍କର ଦୂତ ଜଣେ ବନ୍ଧୁତ୍ୱପୂର୍ଣ୍ଣ ଶୁଭେଚ୍ଛା ଏବଂ ସ
es ଜନ୍ୟର ଆଦାନପ୍ରଦାନ ପରେ ସେ ଗୋଟିଏ ପାର୍ଶ୍ୱରେ ବସିଥିଲେ। ଯେତେବେଳେ ସେ ସେଠାରେ
ବସିଥିଲେ ସେ ଆଶୀର୍ବାଦକୁ କହିଲେ:

-
ଏହା କାହିଁକି, ଭଲଯୁକ୍ତ ଏବଂ ଏହା ବେଳେବେଳେ କିପରି ହୁଏ ତାହା ବେଳେବେଳେ ଅନ୍ୟ ଏକ
ପବିତ୍ର ଶବ୍ଦ ଯାହା ମୁଁ ଏତେ ଅଧ୍ୟୟନ କରି ନାହିଁ, ମୋ ପାଇଁ, ମୁଁ ଅଧ୍ୟୟନ କରିଥିବା
ଲୋକଙ୍କୁ ଉଲ୍ଲେଖ କରିବା ପାଇଁ ନୁହେଁ କି?

-
ଭଲ, ବ୍ରମାନ, ଯେତେବେଳେ ଜଣେ ମହାନ ହୃଦୟର ଇଚ୍ଛାରେ ପରିପୂର୍ଣ୍ଣ ଏବଂ ନିଜକୁ ନଷ୍ଟ
କରି ରଖେ, ଏବଂ ଉଦାର ଇଚ୍ଛାଠାରୁ ରକ୍ଷା ପାଇବାର ମାର୍ଗଦର୍ଶନ କରେ, ସେ ଜାଣି ନାହିଁ
ଯେ ସେ ଜାଣି ପାରିବେ ନାହିଁ କି ଦେଖିପାରିବେ କିମ୍ବା ଦେଖିପାରିବେ କିମ୍ବା
ଦେଖିପାରିବେ ନାହିଁ | ଏହା ପ୍ରକୃତରେ, ନିଜର ଲାଭ ପାଇଁ କ’ଣ ହେବ, କିମ୍ବା ସେ ଜାଣି
ପାରିବେ ଏବଂ ଦେଖ ଏବଂ ଦେଖ, ଅନ୍ୟମାନଙ୍କ ଏବଂ ପରସ୍ପରର ଲାଭ କ’ଣ? ତା’ପରେ ସେ ଦୀର୍ଘ
ଅତୀତର ଶବ୍ଦ ମଧ୍ୟ ତାଙ୍କ ନିକଟରେ ସ୍ପଷ୍ଟ ନହୁଏ ତାହା ସ୍ପଷ୍ଟ ନୁହେଁ, ଯେଉଁମାନେ
ଅଧ୍ୟୟନ କରି ନାହାଁନ୍ତି ସେ ବିଷୟରେ ଉଲ୍ଲେଖ କରାଯାଇ ନାହାଁନ୍ତି।

କଳ୍ପନା
କର, ବ୍ରାହ୍ମଣ, ଲାକ, କଦଳୀ, ଗା dark ସବୁଜ କିମ୍ବା କ୍ରାଇମସନ୍ ରଙ୍ଗ ସହିତ
ମିଶ୍ରିତ ଏକ ପାତ୍ର ଜଳ | ଯଦି ଭଲ ଦୃଷ୍ଟି ାସୀ ଥିବା ଜଣେ ବ୍ୟକ୍ତି ଏଥିରେ ନିଜର
ମୁହଁର ପ୍ରତିଫଳନକୁ ଦେଖିବା ପାଇଁ ଜଣାଉଥିଲା, ତେବେ ସେ ପ୍ରକୃତରେ ଏହା ଜାଣି
ନାହାଁନ୍ତି କିମ୍ବା ଦେଖିବେ ନାହିଁ | ସେହିପରି ଭାବରେ ହେର୍ମାନ୍, ଯେତେବେଳେ କ go
ଣସି ମନୁଷ୍ୟ ତା’ର ହୃଦୟ ଅଧିକାର ସହିତ ବାସ କରେ ଏବଂ ଜାଣେ ନାହିଁ, ଯେପରି ଉଦୟ
ଇଚ୍ଛାଠାରୁ ରକ୍ଷା ପାଇବା ପାଇଁ, ସେ ଜାଣି ପାରିବେ ନାହିଁ କିମ୍ବା ଦେଖିପାରିବେ ନାହିଁ
| , ଯେପରି ସେତିକି ପ୍ରକୃତରେ, ଅନ୍ୟର ଲାଭ ପାଇଁ ଅନ୍ୟ ଲାଭ ପାଇଁ, ଅନ୍ୟମାନଙ୍କ ଲାଭ
ପାଇଁ ତାଙ୍କର ଲାଭ, ଅନ୍ୟମାନଙ୍କ ଲାଭ ପାଇଁ କଣ | ତା’ପରେ ସେ ଦୀର୍ଘ ଅତୀତର ଶବ୍ଦ
ମଧ୍ୟ ତାଙ୍କ ନିକଟରେ ସ୍ପଷ୍ଟ ନହୁଏ ତାହା ସ୍ପଷ୍ଟ ନୁହେଁ, ଯେଉଁମାନେ ଅଧ୍ୟୟନ କରି
ନାହାଁନ୍ତି ସେ ବିଷୟରେ ଉଲ୍ଲେଖ କରାଯାଇ ନାହାଁନ୍ତି।

ପୁନର୍ବାର,
ପିତ୍ତମମ୍ୟାନ୍, ଯେତେବେଳେ ଜଣେ ମହାନ ହୃଦୟରେ ବାସ କରେ ଏବଂ ଜାଣେ, ଯେପରି ଏହା
ପ୍ରକୃତରେ ଉଦୟ ହେବାର ମାର୍ଗ ଅଛି, ଯାହା ଘଟିବ କିମ୍ବା ଦେଖିପାରୁ ନାହିଁ |
ବାସ୍ତବରେ, ନିଜ ଲାଭ ପାଇଁ କ’ଣ ହୁଏ, କିମ୍ବା ସେ ଜାଣି ପାରିବେ ଏବଂ ଦେଖନ୍ତି ଏବଂ
ଦେଖିପାରିବେ ନାହିଁ ଏବଂ ଉଭୟଙ୍କ ଏବଂ ପରସ୍ପରର ଲାଭ କ’ଣ | ତା’ପରେ ସେ ଦୀର୍ଘ ଅତୀତର
ଶବ୍ଦ ମଧ୍ୟ ତାଙ୍କ ନିକଟରେ ସ୍ପଷ୍ଟ ନହୁଏ ତାହା ସ୍ପଷ୍ଟ ନୁହେଁ, ଯେଉଁମାନେ ଅଧ୍ୟୟନ
କରି ନାହାଁନ୍ତି ସେ ବିଷୟରେ ଉଲ୍ଲେଖ କରାଯାଇ ନାହାଁନ୍ତି।

ଏକ
ପାତ୍ରକୁ ନିଆଁ ଲଗାନ୍ତୁ, ନିଆଁ ଲଗାଇ ଫୁଟିବା ଏବଂ ଆବଣ୍ଠୃତ ହେବା | ଯଦି ଭଲ ଦୃଷ୍ଟି
ାସୀ ଥିବା ଜଣେ ବ୍ୟକ୍ତି ଏଥିରେ ନିଜର ମୁହଁର ପ୍ରତିଫଳନକୁ ଦେଖିବା ପାଇଁ ଜଣାଉଥିଲା,
ତେବେ ସେ ପ୍ରକୃତରେ ଏହା ଜାଣି ନାହାଁନ୍ତି କିମ୍ବା ଦେଖିବେ ନାହିଁ | ସେହିପରି ପ୍ରବଳ,
ପିତ୍ତମମ୍ୟାନ୍, ଯେତେବେଳେ କ meen ଣସି ମନୁଷ୍ୟ ଅଶୁଚି ଦ୍ୱାରା ବାସ କରନ୍ତି ଏବଂ
ଜାଣନ୍ତି ନାହିଁ, ଯେପରି ଅରଜେନରୁ ରକ୍ଷା ପାଇବାର ମାର୍ଗ, ତାପରେ ସେ ଜାଣି ପାରିବେ
କିମ୍ବା ଦେଖିପାରିବେ କିମ୍ବା ଦେଖିପାରିବେ କିମ୍ବା ଦେଖିପାରିବେ କିମ୍ବା ଦେଖିପାରିବେ
କିମ୍ବା ଦେଖିପାରିବେ କିମ୍ବା ଦେଖିପାରିବେ ନାହିଁ | ଯେପରି ଯେପରି, ନିଜ ଲାଭ ପାଇଁ
କ’ଣ ହେବ, କିମ୍ବା ସେ ଜାଣି ପାରିବ ନାହିଁ ଏବଂ ଦେଖିପାରିବେ ଏବଂ ଦେଖିବେ ନାହିଁ ଏବଂ
ଉଭୟଙ୍କ ଲାଭ ଏବଂ ଉଭୟଙ୍କ ଲାଭ ହେଉଛି | ତା’ପରେ ସେ ଦୀର୍ଘ ଅତୀତର ଶବ୍ଦ ମଧ୍ୟ ତାଙ୍କ
ନିକଟରେ ସ୍ପଷ୍ଟ ନହୁଏ ତାହା ସ୍ପଷ୍ଟ ନୁହେଁ, ଯେଉଁମାନେ ଅଧ୍ୟୟନ କରି ନାହାଁନ୍ତି ସେ
ବିଷୟରେ ଉଲ୍ଲେଖ କରାଯାଇ ନାହାଁନ୍ତି।

ପୁନର୍ବାର,
ବ୍ରମାନମ୍ୟାନ୍, ଯେତେବେଳେ ଜଣେ ମହାନ ନିଜ ହୃଦୟକୁ ଅଳସୁଆ ଏବଂ ଟୋରମ ଦ୍ୱାରା ଧାରଣ
କରିଛ, ଏବଂ ଜାଣେ, ଆଜିକ୍ଷ୍ଟ ଥିବା ଅଳସୁଆ, ଅଳସୁଆ ହୋଇ ପଳାଇବାର ମାର୍ଗ | ଦେଖ,
ଯେପରି, ସେ ନିଜର ଲାଭ ପାଇଁ କ’ଣ ହୁଏ, କିମ୍ବା ସେ ଜାଣି ପାରିବେ ଏବଂ ଦେଖିପାରିବେ
ଏବଂ ଦେଖିପାରିବେ ନାହିଁ ଏବଂ ଉଭୟଙ୍କ ଲାଭ କ’ଣ ଅଟେ | ତା’ପରେ ସେ ଦୀର୍ଘ ଅତୀତର ଶବ୍ଦ
ମଧ୍ୟ ତାଙ୍କ ନିକଟରେ ସ୍ପଷ୍ଟ ନହୁଏ ତାହା ସ୍ପଷ୍ଟ ନୁହେଁ, ଯେଉଁମାନେ ଅଧ୍ୟୟନ କରି
ନାହାଁନ୍ତି ସେ ବିଷୟରେ ଉଲ୍ଲେଖ କରାଯାଇ ନାହାଁନ୍ତି।

ପତଳା
ମୋସ୍ ଏବଂ ଜଳ-ଉଦ୍ଭିଦ ସହିତ ଆଚ୍ଛାଦିତ ଏକ ପାତ୍ରକୁ କଳ୍ପନା କର | ଯଦି ଭଲ ଦୃଷ୍ଟି
ାସୀ ଥିବା ଜଣେ ବ୍ୟକ୍ତି ଏଥିରେ ନିଜର ମୁହଁର ପ୍ରତିଫଳନକୁ ଦେଖିବା ପାଇଁ ଜଣାଉଥିଲା,
ତେବେ ସେ ପ୍ରକୃତରେ ଏହା ଜାଣି ନାହାଁନ୍ତି କିମ୍ବା ଦେଖିବେ ନାହିଁ | ସେହିପରି ଭାବରେ
ହେର୍ମାନ୍, ଯେତେବେଳେ କ meen ଣସି ବ୍ୟକ୍ତି ଅଳସୁଆ ଏବଂ ଟୋପୋର ଦ୍ୱାରା ବାସ କରନ୍ତି
ଏବଂ ନିଜକୁ ଅତିଶୟ ଭାବରେ ବାସ କରନ୍ତି ଏବଂ ଜାଣି ନାହୁଁ, କାରଣ ହିଁ ଉତ୍ପନ୍ନ
ହୋଇଥିବାରୁ ସେ | ଜାଣି ନାହିଁ କିମ୍ବା ଦେଖିବାକୁ, ସେପରି, ନିଜ ନିଜ ଲାଭ ପାଇଁ କ’ଣ
ଅଛି, କିମ୍ବା ସେ ଜାଣି ପାରିବେ ଏବଂ ଦେଖିପାରିବେ ଏବଂ ଦେଖନ୍ତୁ ଏବଂ ଦେଖନ୍ତୁ
ଅନ୍ୟମାନଙ୍କର ଲାଭ ଏବଂ ଉଭୟଙ୍କ ଲାଭ କ’ଣ ଅଟେ | ତା’ପରେ ସେ ଦୀର୍ଘ ଅତୀତର ଶବ୍ଦ ମଧ୍ୟ
ତାଙ୍କ ନିକଟରେ ସ୍ପଷ୍ଟ ନହୁଏ ତାହା ସ୍ପଷ୍ଟ ନୁହେଁ, ଯେଉଁମାନେ ଅଧ୍ୟୟନ କରି
ନାହାଁନ୍ତି ସେ ବିଷୟରେ ଉଲ୍ଲେଖ କରାଯାଇ ନାହାଁନ୍ତି।

ପୁନର୍ବାର,
ବ୍ରମାନ, ଯେତେବେଳେ ଜଣେ ମହାନ ନିଜ ହୃଦୟକୁ ଚିନ୍ତିତ ଭାବରେ ଧାରଣ କରିଛ ଏବଂ ଜାଣେ
ନାହିଁ, ଦୁଷ୍କର୍ମ ଏବଂ ଉତ୍ପନ୍ନିରୁ ରକ୍ଷା ପାଇବା ପାଇଁ, ତେବେ ସେ ଜାଣି ପାରିବେ
କିମ୍ବା ବ୍ୟବହାର କରିପାରିବେ ନାହିଁ | ଦେଖ, ଯେପରି, ସେ ନିଜର ଲାଭ ପାଇଁ କ’ଣ ହୁଏ,
କିମ୍ବା ସେ ଜାଣି ପାରିବେ ଏବଂ ଦେଖିପାରିବେ ଏବଂ ଦେଖିପାରିବେ ନାହିଁ ଏବଂ ଉଭୟଙ୍କ ଲାଭ
କ’ଣ ଅଟେ | ତା’ପରେ ସେ ଦୀର୍ଘ ଅତୀତର ଶବ୍ଦ ମଧ୍ୟ ତାଙ୍କ ନିକଟରେ ସ୍ପଷ୍ଟ ନହୁଏ ତାହା
ସ୍ପଷ୍ଟ ନୁହେଁ, ଯେଉଁମାନେ ଅଧ୍ୟୟନ କରି ନାହାଁନ୍ତି ସେ ବିଷୟରେ ଉଲ୍ଲେଖ କରାଯାଇ
ନାହାଁନ୍ତି।

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लखनऊ BSP रैली से बड़ी खबर! रैली में आई भीड़ हुई बेकाबू? सपा भाजपा पर फूटा गुस्सा? Voice News Network

DO GOODPURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ

83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

https://www.youtube.com/watch?v=RSBSKJ4vZW4

ਸਦਭਾਵਿਕ ਦਿਮਾਗ ਨੂੰ ਕਲਾਸੀਕਲ ਵਿੱਚ ਪ੍ਰਭਾਦਧਾ ਬ੍ਰਹਿਮੰਡ ਵਿੱਚ ਬੁੱਧ ਨੇ ਕਿਹਾ-

ਇਹ ਦੱਸਣ ਲਈ ਕਿ 5 ਨਾਵਾਤੀਆਂ ਨੂੰ ਕਿਵੇਂ ਹੈ ਮਨ ਦੀ ਸ਼ੁੱਧਤਾ ਅਤੇ ਹਕੀਕਤ ਨੂੰ ਸਮਝਣ ਦੀ ਯੋਗਤਾ ਨੂੰ ਕਿਵੇਂ ਪ੍ਰਭਾਵਤ ਕਰਦਾ ਹੈ.

ਇਕ
ਕਟੋਰੇ ਨੂੰ ਪਾਣੀ ਦੀ ਕਲਪਨਾ ਕਰੋ, ਘ੍ਰਿਣਾਯੋਗ, ਇਕ ਹਨੇਰੇ ਵਿਚ ਪਾ ਕੇ ਹਿਲਾਇਆ ਗਿਆ.
ਜੇ ਚੰਗੀ ਨਜ਼ਰ ਵਾਲੇ ਆਦਮੀ ਆਪਣੇ ਚਿਹਰੇ ਦਾ ਪ੍ਰਤੀਬਿੰਬ ਵੇਖਣਾ ਸੀ, ਤਾਂ ਉਹ ਇਸ ਨੂੰ
ਨਹੀਂ ਜਾਣਦਾ ਜਾਂ ਇਹ ਅਸਲ ਵਿਚ ਸੀ. ਉਸੇ ਤਰ੍ਹਾਂ ਬ੍ਰਾਹਮਣ, ਜਦੋਂ ਇਕ ਆਦਮੀ ਆਪਣੇ ਚਿੱਤ
ਨਾਲ ਸ਼ੱਕ ਕਰਕੇ ਅਤੇ ਨਿਹਚਾ ਰੱਖੇ ਵਜੋਂ ਨਿਵਾਸ ਕਰਦਾ ਹੈ, ਤਾਂ ਸ਼ੱਕ - ਅਤੇ - ਭੁੱਖ
ਤੋਂ ਬਚਣ ਦਾ ਰਾਹ, ਜਦਕਿ ਇਸ ਦੇ “ਮਨ ਨਾਲ ਘੇਰਿਆ ਹੋਇਆ ਹੈ ਜਾਣੋ ਜਾਂ ਵੇਖੋ, ਜਿਵੇਂ ਕਿ
ਸੱਚਮੁੱਚ ਇਹ ਹੈ ਕਿ ਦੂਜਿਆਂ ਦੇ ਲਾਭ ਲਈ, ਦੋਵਾਂ ਦੇ ਆਪਣੇ ਲਾਭ ਲਈ ਕੀ ਹੈ. ਉਹ ਵੀ ਉਸ
ਲਈ ਇਹ ਗੱਲ ਨਹੀਂ ਕਰਦੇ ਸਨ ਕਿ ਉਨ੍ਹਾਂ ਨੇ ਅਧਿਐਨ ਕੀਤਾ ਹੈ.

ਸੰਗਤ ਸੂਟਾ

- ਸੰਗਤ ਤੋਂ ਇਕ ਸਵਾਲ -

ਇਹ
ਦੱਸਣ ਲਈ ਕਿ ਕਿਵੇਂ ਇਹ ਦੱਸਣ ਲਈ ਕਿ ਪੰਜ ਨਿਵੇਮਸ ਦੇ ਮਨ ਦੀ ਸ਼ੁੱਧਤਾ ਨੂੰ ਕਿਵੇਂ
ਪ੍ਰਭਾਵਤ ਕਰਦੇ ਹਨ ਅਤੇ ਇਸ ਨੂੰ ਹਕੀਕਤ ਨੂੰ ਸਮਝਣ ਦੀ ਯੋਗਤਾ ਨੂੰ ਪ੍ਰਭਾਵਤ ਕਰਦੇ ਹਨ.

ਮੈਂ ਸੁਣਿਆ ਹੈ:

ਇਕ
ਵਾਰ ਮੁਬਾਰਕ, ਯਾਨੀ ਦੇ ਗਰੋਵ ਵਿਚ ਯਾਨਥਾਪਿੰਡੀਕਾ ਦੀ ਮੋਨਸਥੀ ਵਿਚ ਅਸ਼ੁੱਧਤਾ ਦੀ
ਸ਼ੁਭਕਾਮਨਾਵਾਂ ਵਿਚ ਰਹਿ ਰਹੀ ਸੀ. ਦੋਸਤਾਨਾ ਸ਼ੁਭਕਾਮਨਾਵਾਂ ਅਤੇ ਸ਼ਿਸ਼ਟਾਚਾਰ ਦੇ
ਵਟਾਂਦਰੇ ਤੋਂ ਬਾਅਦ, ਉਹ ਇਕ ਪਾਸੇ ਬੈਠ ਗਿਆ. ਜਦੋਂ ਉਹ ਬੈਠਾ ਹੋਇਆ ਸੀ ਤਾਂ ਉਸਨੇ ਧੰਨ
ਇੱਕ ਨੂੰ ਕਿਹਾ:

-
ਇਹ ਚੰਗਾ ਗੌਮਾ, ਇਹ ਕਿਉਂ ਆਉਂਦਾ ਹੈ ਜਿਸ ਬਾਰੇ ਮੈਂ ਕਈ ਵਾਰ ਪਵਿੱਤਰ ਸ਼ਬਦ ਕਿਉਂ
ਆਉਂਦਾ ਹੈ, ਮੇਰੇ ਲਈ ਇਹ ਸਪੱਸ਼ਟ ਨਹੀਂ ਹੈ ਕਿ ਉਨ੍ਹਾਂ ਨੇ ਅਧਿਐਨ ਨਹੀਂ ਕੀਤਾ? ਅਤੇ ਇਹ
ਵੀ ਕਿਵੇਂ ਹੈ ਕਿ ਹੋਰ ਪਵਿੱਤਰ ਸ਼ਬਦ ਜੋ ਮੈਂ ਇਸ ਤਰ੍ਹਾਂ ਅਧਿਐਨ ਨਹੀਂ ਕੀਤਾ ਹੈ ਕਿ
ਮੇਰੇ ਨਾਲ ਸਪੱਸ਼ਟ ਤੌਰ ਤੇ ਸਪੱਸ਼ਟ ਹਨ ਕਿ ਉਨ੍ਹਾਂ ਨੇ ਅਧਿਐਨ ਕੀਤਾ ਹੈ?

-
ਖੈਰ, ਬ੍ਰਾਹਮਣ, ਜਦੋਂ ਆਦਮੀ ਆਪਣੇ ਹਿਰਦੇ ਵਿਚ ਪੈਣ ਤੇ ਵੱਸਦਾ ਹੈ, ਅਤੇ ਅਸਲ ਵਿਚ ਇਸ
ਦੀ ਇੱਛਾਵਾਂ ਤੋਂ ਭੱਜਣ ਦਾ ਤਰੀਕਾ ਹੈ, ਫਿਰ ਉਹ ਨਹੀਂ ਜਾਣਦਾ ਇਹ ਸਚਮੁਚ ਹੈ, ਉਸ ਦੇ
ਆਪਣੇ ਲਾਭ ਲਈ ਕੀ ਹੈ, ਅਤੇ ਨਾ ਹੀ ਉਹ ਜਾਣ ਸਕਦਾ ਹੈ ਅਤੇ ਇਹ ਵੇਖ ਸਕਦਾ ਹੈ ਕਿ ਦੂਜਿਆਂ
ਦੇ ਮੁਨਾਫ਼ੇ, ਜਾਂ ਆਪਣੇ ਆਪ ਅਤੇ ਹੋਰਾਂ ਦੇ ਮੁਨਾਫ਼ੇ ਦੇ ਲਾਭ ਲਈ. ਫਿਰ ਭਾਵੇਂ ਉਹ
ਪਵਿੱਤਰ ਸ਼ਬਦ ਵੀ ਉਸ ਤੋਂ ਲੰਬੇ ਸਮੇਂ ਤੋਂ ਅਧਿਐਨ ਕਰਦੇ ਹਨ, ਉਸ ਤੋਂ ਜ਼ਿਆਦਾ ਗੱਲਾਂ
ਨਹੀਂ ਕਰਦੇ, ਉਨ੍ਹਾਂ ਦਾ ਜ਼ਿਕਰ ਨਾ ਕਰਨਾ ਜੋ ਉਸਨੇ ਅਧਿਐਨ ਨਹੀਂ ਕੀਤਾ.

ਕਲਪਨਾ
ਕਰੋ ਕਿ ਬ੍ਰਾਹਮਣ, ਪਾਣੀ ਦਾ ਕਟੋਰਾ ਲੱਖ, ਹਲਦੀ, ਗੂੜ੍ਹੇ ਹਰੇ ਜਾਂ ਕ੍ਰਾਈਮਸਨ ਰੰਗ
ਨਾਲ ਮਿਲਾਇਆ ਜਾਂਦਾ ਹੈ. ਜੇ ਇੱਕ ਮਨੁੱਖ ਚੰਗੀ ਨਜ਼ਰ ਵਾਲਾ ਆਦਮੀ ਇਸ ਵਿੱਚ ਆਪਣੇ ਚਿਹਰੇ
ਦਾ ਪ੍ਰਤੀਬਿੰਬ ਵੇਖਣਾ ਸੀ, ਤਾਂ ਉਹ ਉਸਨੂੰ ਨਹੀਂ ਪਤਾ ਜਾਂ ਨਹੀਂ ਵੇਖਦਾ ਕਿ ਇਹ ਅਸਲ
ਵਿੱਚ ਸੀ. ਇਸੇ ਤਰ੍ਹਾਂ, ਬ੍ਰਾਹਮੈਨ, ਜਦੋਂ ਆਦਮੀ ਆਪਣੇ ਹਿਰਦੇ ਅੰਦਰ ਵਸਿਆ ਜਾਂਦਾ ਹੈ,
ਅਤੇ ਇਹ ਸੱਚ ਹੈ ਕਿ ਇਸ ਦੀ ਇੱਛਾ ਹੈ ਕਿ ਉਸਨੂੰ ਨਹੀਂ ਜਾਣ ਸਕਦਾ ਸੀ ਜਾਂ ਨਹੀਂ ਵੇਖ
ਸਕਦਾ , ਜਿਵੇਂ ਕਿ ਇਹ ਅਸਲ ਵਿੱਚ ਹੈ, ਉਸਦੇ ਲਾਭ ਲਈ ਕੀ ਹੈ, ਦੂਜਿਆਂ ਦੇ ਲਾਭ ਲਈ,
ਦੋਵਾਂ ਦੇ ਮੁਨਾਫੇ ਲਈ. ਫਿਰ ਭਾਵੇਂ ਉਹ ਪਵਿੱਤਰ ਸ਼ਬਦ ਵੀ ਉਸ ਤੋਂ ਲੰਬੇ ਸਮੇਂ ਤੋਂ
ਅਧਿਐਨ ਕਰਦੇ ਹਨ, ਉਸ ਤੋਂ ਜ਼ਿਆਦਾ ਗੱਲਾਂ ਨਹੀਂ ਕਰਦੇ, ਉਨ੍ਹਾਂ ਦਾ ਜ਼ਿਕਰ ਨਾ ਕਰਨਾ ਜੋ
ਉਸਨੇ ਅਧਿਐਨ ਨਹੀਂ ਕੀਤਾ.

ਦੁਬਾਰਾ,
ਜਦੋਂ ਇੱਕ ਆਦਮੀ ਆਪਣੇ ਹਿਰਦੇ ਅੰਦਰ ਵਸਦਾ ਹੈ, ਉਹ ਅਸਲ ਵਿੱਚ ਪੈਦਾ ਹੁੰਦਾ ਹੈ, ਤਾਂ
ਉਹ ਅਸਲ ਵਿੱਚ ਇੱਛਾ ਤੋਂ ਭੱਜਣ ਦਾ ਤਰੀਕਾ ਹੈ, ਫਿਰ ਉਹ ਨਹੀਂ ਜਾਣਦਾ ਜਾਂ ਨਹੀਂ ਵੇਖ
ਸਕਦਾ ਅਸਲ ਵਿੱਚ, ਉਸਦੇ ਆਪਣੇ ਫਾਇਦੇ ਲਈ ਕੀ ਹੈ, ਅਤੇ ਨਾ ਹੀ ਉਹ ਜਾਣ ਸਕਦਾ ਹੈ ਅਤੇ
ਵੇਖ ਸਕਦਾ ਹੈ ਕਿ ਦੂਜਿਆਂ ਦੇ ਮੁਨਾਫਾ, ਜਾਂ ਆਪਣੇ ਆਪ ਅਤੇ ਹੋਰਾਂ ਦੇ ਮੁਨਾਫੇ ਦੇ ਲਾਭ
ਲਈ. ਫਿਰ ਭਾਵੇਂ ਉਹ ਪਵਿੱਤਰ ਸ਼ਬਦ ਵੀ ਉਸ ਤੋਂ ਲੰਬੇ ਸਮੇਂ ਤੋਂ ਅਧਿਐਨ ਕਰਦੇ ਹਨ, ਉਸ
ਤੋਂ ਜ਼ਿਆਦਾ ਗੱਲਾਂ ਨਹੀਂ ਕਰਦੇ, ਉਨ੍ਹਾਂ ਦਾ ਜ਼ਿਕਰ ਨਾ ਕਰਨਾ ਜੋ ਉਸਨੇ ਅਧਿਐਨ ਨਹੀਂ
ਕੀਤਾ.

ਇੱਕ
ਕਟੋਰੇ ਨੂੰ ਪਾਣੀ ਦੀ ਕਲਪਨਾ ਕਰੋ, ਅੱਗ ਤੇ ਗਰਮ ਕਰੋ, ਇੱਕ ਅੱਗ ਤੇ ਗਰਮ ਕਰੋ, ਉਬਾਲ
ਕੇ ਝੁਲਸਣਾ. ਜੇ ਇੱਕ ਮਨੁੱਖ ਚੰਗੀ ਨਜ਼ਰ ਵਾਲਾ ਆਦਮੀ ਇਸ ਵਿੱਚ ਆਪਣੇ ਚਿਹਰੇ ਦਾ
ਪ੍ਰਤੀਬਿੰਬ ਵੇਖਣਾ ਸੀ, ਤਾਂ ਉਹ ਉਸਨੂੰ ਨਹੀਂ ਪਤਾ ਜਾਂ ਨਹੀਂ ਵੇਖਦਾ ਕਿ ਇਹ ਅਸਲ ਵਿੱਚ
ਸੀ. ਇਸੇ ਤਰ੍ਹਾਂ, ਬ੍ਰਾਹਮੈਨ, ਜਦੋਂ ਆਦਮੀ ਆਪਣੇ ਹਿਰਦੇ ਅੰਦਰ ਵਸਦਾ ਹੈ, ਅਤੇ ਇਹ ਸੱਚ
ਹੈ ਕਿ ਬੁਰਾਈ ਤੋਂ ਬਚਿਆ ਜਾ ਰਿਹਾ ਹੈ, ਫਿਰ ਉਹ ਨਹੀਂ ਜਾਣ ਸਕਦਾ ਜਿਵੇਂ ਕਿ ਇਹ
ਸੱਚਮੁੱਚ ਹੈ, ਉਸ ਦੇ ਆਪਣੇ ਲਾਭ ਕੀ ਹੈ, ਅਤੇ ਨਾ ਹੀ ਉਹ ਜਾਣ ਸਕਦਾ ਹੈ ਅਤੇ ਇਹ ਵੇਖ
ਸਕਦਾ ਹੈ ਕਿ ਦੂਜਿਆਂ ਦੇ ਮੁਨਾਫ਼ੇ, ਜਾਂ ਆਪਣੇ ਆਪ ਅਤੇ ਹੋਰਾਂ ਦੇ ਮੁਨਾਫ਼ੇ. ਫਿਰ
ਭਾਵੇਂ ਉਹ ਪਵਿੱਤਰ ਸ਼ਬਦ ਵੀ ਉਸ ਤੋਂ ਲੰਬੇ ਸਮੇਂ ਤੋਂ ਅਧਿਐਨ ਕਰਦੇ ਹਨ, ਉਸ ਤੋਂ
ਜ਼ਿਆਦਾ ਗੱਲਾਂ ਨਹੀਂ ਕਰਦੇ, ਉਨ੍ਹਾਂ ਦਾ ਜ਼ਿਕਰ ਨਾ ਕਰਨਾ ਜੋ ਉਸਨੇ ਅਧਿਐਨ ਨਹੀਂ ਕੀਤਾ.

ਫੇਰ
ਬ੍ਰਾਹਮਣ ਸਲੋਥ-ਟਾਰਪੋਰ ਦੇ ਕਬਜ਼ੇ ਵਿਚ ਪੈ ਗਿਆ ਅਤੇ ਉਸ ਦੇ ਦਿਲ ਨਾਲ ਘਬਰਾ ਗਿਆ,
ਜਿਵੇਂ ਕਿ ਤਿਲਕਣ ਅਤੇ ਟੋਰਪੋਰ ਤੋਂ ਬਚਣ ਦਾ ਰਾਹ ਹੈ, ਜੋ ਕਿ ਸਲੋਥ-ਐਂਡ-ਟੋਰਪੋਰ ਤੋਂ
ਬਚਣ ਦਾ ਤਰੀਕਾ ਹੈ, ਫਿਰ ਉਹ ਨਹੀਂ ਜਾ ਸਕਦਾ ਜਾਂ ਵੇਖੋ, ਜਿਵੇਂ ਕਿ ਸੱਚਮੁੱਚ ਹੈ, ਉਸ
ਦੇ ਆਪਣੇ ਲਾਭ ਕੀ ਹੈ, ਅਤੇ ਨਾ ਹੀ ਉਹ ਜਾਣ ਸਕਦਾ ਹੈ ਅਤੇ ਇਹ ਵੇਖ ਸਕਦਾ ਹੈ ਕਿ ਦੂਜਿਆਂ
ਦੇ ਮੁਨਾਫ਼ੇ, ਜਾਂ ਆਪਣੇ ਆਪ ਅਤੇ ਹੋਰਾਂ ਦੇ ਮੁਨਾਫ਼ੇ. ਫਿਰ ਭਾਵੇਂ ਉਹ ਪਵਿੱਤਰ ਸ਼ਬਦ
ਵੀ ਉਸ ਤੋਂ ਲੰਬੇ ਸਮੇਂ ਤੋਂ ਅਧਿਐਨ ਕਰਦੇ ਹਨ, ਉਸ ਤੋਂ ਜ਼ਿਆਦਾ ਗੱਲਾਂ ਨਹੀਂ ਕਰਦੇ,
ਉਨ੍ਹਾਂ ਦਾ ਜ਼ਿਕਰ ਨਾ ਕਰਨਾ ਜੋ ਉਸਨੇ ਅਧਿਐਨ ਨਹੀਂ ਕੀਤਾ.

ਪਤਲੇ
ਮੌਸ ਅਤੇ ਵਾਟਰ-ਪੌਦਿਆਂ ਨਾਲ covered ੱਕੇ ਹੋਏ ਪਾਣੀ ਦੇ ਕਟੋਰੇ ਦੀ ਕਲਪਨਾ ਕਰੋ. ਜੇ
ਇੱਕ ਮਨੁੱਖ ਚੰਗੀ ਨਜ਼ਰ ਵਾਲਾ ਆਦਮੀ ਇਸ ਵਿੱਚ ਆਪਣੇ ਚਿਹਰੇ ਦਾ ਪ੍ਰਤੀਬਿੰਬ ਵੇਖਣਾ ਸੀ,
ਤਾਂ ਉਹ ਉਸਨੂੰ ਨਹੀਂ ਪਤਾ ਜਾਂ ਨਹੀਂ ਵੇਖਦਾ ਕਿ ਇਹ ਅਸਲ ਵਿੱਚ ਸੀ. ਉਸੇ ਵਤੀਰੇ ਵਿੱਚ,
ਜਦੋਂ ਇੱਕ ਆਦਮੀ ਸਲੋਥ-ਟਾਰਪੋਰ ਦੇ ਕਬਜ਼ੇ ਵਿੱਚ ਪਾ ਲੈਂਦਾ ਹੈ, ਤਾਂ ਉਹ ਅਸਲ ਵਿੱਚ
ਸਲੋਟ-ਐਂਡ-ਟੋਰਪੋਰ ਤੋਂ ਬਚਣ ਦਾ ਰਾਹ, ਜਿਵੇਂ ਕਿ ਸਲਤ-ਐਂਡ-ਟੌਰਪੋਰ ਤੋਂ ਬਚਣ ਦਾ ਰਾਹ
ਹੈ, ਨਹੀਂ ਜਾਣ ਸਕਦੇ ਜਾਂ ਨਹੀਂ ਵੇਖ ਸਕਦੇ, ਜਿਵੇਂ ਕਿ ਇਹ ਸੱਚਮੁੱਚ ਹੈ, ਉਸ ਦੇ ਆਪਣੇ
ਲਾਭ ਲਈ ਕੀ ਹੈ, ਅਤੇ ਨਾ ਹੀ ਉਹ ਜਾਣ ਸਕਦਾ ਹੈ ਅਤੇ ਇਹ ਵੇਖ ਸਕਦਾ ਹੈ ਕਿ ਦੂਜਿਆਂ ਦੇ
ਮੁਨਾਫ਼ੇ, ਜਾਂ ਆਪਣੇ ਆਪ ਅਤੇ ਹੋਰਾਂ ਦੇ ਮੁਨਾਫਾ. ਫਿਰ ਭਾਵੇਂ ਉਹ ਪਵਿੱਤਰ ਸ਼ਬਦ ਵੀ ਉਸ
ਤੋਂ ਲੰਬੇ ਸਮੇਂ ਤੋਂ ਅਧਿਐਨ ਕਰਦੇ ਹਨ, ਉਸ ਤੋਂ ਜ਼ਿਆਦਾ ਗੱਲਾਂ ਨਹੀਂ ਕਰਦੇ, ਉਨ੍ਹਾਂ
ਦਾ ਜ਼ਿਕਰ ਨਾ ਕਰਨਾ ਜੋ ਉਸਨੇ ਅਧਿਐਨ ਨਹੀਂ ਕੀਤਾ.

ਦੁਬਾਰਾ
ਬ੍ਰਾਹਮਣ, ਜਦੋਂ ਆਦਮੀ ਆਪਣੇ ਹੱਗੜੇ ਨਾਲ ਪਰਾਕੇ ਵਸਦਾ ਹੈ, ਅਤੇ ਇਹ ਸੱਚ ਹੈ ਕਿ
ਚਿੰਤਾ-ਅਤੇ-ਭੜਾਸ ਤੋਂ ਬਚਣ ਦਾ ਰਾਹ, ਫਿਰ ਉਹ ਨਹੀਂ ਜਾਣ ਸਕਦਾ ਸੀ ਜਾਂ ਵੇਖੋ, ਜਿਵੇਂ
ਕਿ ਸੱਚਮੁੱਚ ਹੈ, ਉਸ ਦੇ ਆਪਣੇ ਲਾਭ ਕੀ ਹੈ, ਅਤੇ ਨਾ ਹੀ ਉਹ ਜਾਣ ਸਕਦਾ ਹੈ ਅਤੇ ਇਹ ਵੇਖ
ਸਕਦਾ ਹੈ ਕਿ ਦੂਜਿਆਂ ਦੇ ਮੁਨਾਫ਼ੇ, ਜਾਂ ਆਪਣੇ ਆਪ ਅਤੇ ਹੋਰਾਂ ਦੇ ਮੁਨਾਫ਼ੇ. ਫਿਰ
ਭਾਵੇਂ ਉਹ ਪਵਿੱਤਰ ਸ਼ਬਦ ਵੀ ਉਸ ਤੋਂ ਲੰਬੇ ਸਮੇਂ ਤੋਂ ਅਧਿਐਨ ਕਰਦੇ ਹਨ, ਉਸ ਤੋਂ
ਜ਼ਿਆਦਾ ਗੱਲਾਂ ਨਹੀਂ ਕਰਦੇ, ਉਨ੍ਹਾਂ ਦਾ ਜ਼ਿਕਰ ਨਾ ਕਰਨਾ ਜੋ ਉਸਨੇ ਅਧਿਐਨ ਨਹੀਂ ਕੀਤਾ.

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ਬ੍ਰਹਿਮੰਡ Part 1| ਇਸ ਬ੍ਰਹਿਮੰਡ ਦੀ ਸ਼ੁਰੂਆਤ ਕਿਵੇਂ ਹੋਈ| ਬ੍ਰਹਿਮੰਡ ਕਿਵੇਂ ਬਣਿਆ|social medi

DO GOODPURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्

87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्

https://www.youtube.com/watch?v=iwf9NpvXsk8

ढ्O ङ्OOढ्PऊऱीFय़् ंईण्ढ् Sआईढ् ऱ्ECळीणीण्ङ् भूढ्ढःआ ओफ़् Pरबुड्द ऊनिवेर्से इन् Cलस्सिcअल् Sअन्स्क्रिट् छ्लस्सिचल् षन्स्क्रित्

87) Cलस्सिcअल् Sअन्स्क्रिट् छ्लस्सिचल् षन्स्क्रित्

आ
बेऔटिफ़ुल् सेरिएस् ओफ़् सिमिलेस् टो एxप्लैन् होw ते 5 न्īवरṇअस् अफ़्फ़ेcट्
ते पुरिट्य् ओफ़् ते मिन्ड् & इट्स् अबिलिट्य् टो पेर्cएइवे ते
रेअलिट्य् अस् इट् इस्.

ईमगिने
अ बोwल् ओफ़् wअटेर्,अगिटटेड्,स्टिर्रेड् उप् मुड्डिएड्,पुट् इन् अ डर्क्
प्लcए.ईफ़् अ मन् wइत् गूड् एयेसिघ्ट् wएरे टो लूक् अट् ते रेफ़्लेcटिओन् ओफ़्
हिस् ओwन् फ़cए इन् इट्,हे wओउल्ड् नोट् क्नोw ओर् सी इट् अस् इट्
रेअल्ल्य् wअस्.ईन् ते समे wअय्, ब्रह्मन्, wहेन् अ मन् ड्wएल्ल्स् wइत्
हिस् मिन्ड् पोस्सेस्सेड् & ओवेर्wहेल्मेड् ब्य्
डोउब्ट्-&-wअवेरिन्ग्, & डोएस् नोट् क्नोw,अस् इट् रेअल्ल्य् इस्,
ते wअय् ओफ़् एस्cअपे फ़्रोम् डोउब्ट्-&-wअवेरिन्ग् तट् हवे अरिसेन्,तेन्
हे cअन्नोट् क्नोw ओर् सी,अस् इट् रेअल्ल्य् इस्,wहट् इस् टो हिस् ओwन्
प्रोफ़िट्,टो ते प्रोफ़िट् ओफ़् ओतेर्स्,टो ते प्रोफ़िट् ओफ़् बोत्.थेन् एवेन्
सcरेड् wओर्ड्स् हे हस् लोन्ग् स्टुडिएड् अरे नोट् cलेअर् टो हिम्,नोट् टो
मेन्टिओन् तोसे हे हस् स्टुडिएड्.

Sअṅग्āरव Sउट्ट

— आ क़ुएस्टिओन् फ़्रोम् Sअṅग्āरव —

आ
बेऔटिफ़ुल् सेरिएस् ओफ़् सिमिलेस् टो एxप्लैन् होw ते फ़िवे न्īवरṇअस्
अफ़्फ़ेcट् ते पुरिट्य् ओफ़् ते मिन्ड् अन्ड् इट्स् अबिलिट्य् टो पेर्cएइवे ते
रेअलिट्य् अस् इट् इस्.

ई हवे हेअर्ड् तटः

Oन्
ओने ओccअसिओन् ते भ्लेस्सेड् Oने wअस् स्टयिन्ग् अट् Sअवट्ति, इन् Jएट’स्
ङ्रोवे, आनतपिन्डिक’स् मोनस्टेर्य्.{न्} थेन् Sअṅग्āरव ते ब्रह्मन्
अप्प्रोअचेड् ते भ्लेस्सेड् Oने अन्ड्, ओन् अर्रिवल्, एxचन्गेड्
cओउर्टेओउस् ग्रीटिन्ग्स् wइत् हिम्. आफ़्टेर् अन् एxचन्गे ओफ़्
फ़्रिएन्ड्ल्य् ग्रीटिन्ग्स् & cओउर्टेसिएस्, हे सट् टो ओने सिडे. आस्
हे wअस् सिट्टिन्ग् तेरे हे सैड् टो ते भ्लेस्सेड् Oनेः

–
Wह्य् इस् इट्, गूड् ङोटम, होw डोएस् इट् cओमे अबोउट् तट् सोमेटिमेस्
सcरेड् wओर्ड्स् ई हवे लोन्ग् स्टुडिएड् अरे नोट् cलेअर् टो मे, नोट् टो
मेन्टिओन् तोसे ई हवे नोट् स्टुडिएड्? आन्ड् होw इस् इट् टू तट् सोमेटिमेस्
ओतेर् सcरेड् wओर्ड्स् तट् ई हवे नोट् सो स्टुडिएड् अरे cलेअर् टो मे,
नोट् टो मेन्टिओन् तोसे ई हवे स्टुडिएड्?

–
Wएल्ल्, भ्रह्मन्, wहेन् अ मन् ड्wएल्ल्स् wइत् हिस् हेअर्ट् पोस्सेस्सेड्
अन्ड् ओवेर्wहेल्मेड् ब्य् सेन्से-डेसिरेस्, अन्ड् डोएस् नोट् क्नोw, अस्
इट् रेअल्ल्य् इस्, ते wअय् ओफ़् एस्cअपे फ़्रोम् सेन्से-डेसिरेस् तट् हवे
अरिसेन्, तेन् हे cअन्नोट् क्नोw ओर् सी, अस् इट् रेअल्ल्य् इस्, wहट् इस्
टो हिस् ओwन् प्रोफ़िट्, नोर् cअन् हे क्नोw अन्ड् सी wहट् इस् टो ते
प्रोफ़िट् ओफ़् ओतेर्स्, ओर् ओफ़् बोत् हिम्सेल्फ़् अन्ड् ओतेर्स्. थेन् एवेन्
सcरेड् wओर्ड्स् हे हस् लोन्ग् स्टुडिएड् अरे नोट् cलेअर् टो हिम्, नोट् टो
मेन्टिओन् तोसे हे हस् नोट् स्टुडिएड्.

ईमगिने,
भ्रह्मन्, अ बोwल् ओफ़् wअटेर् मिxएड् wइत् लc, टुर्मेरिc, डर्क् ग्रीन्
ओर् cरिम्सोन् ड्ये. ईफ़् अ मन् wइत् गूड् एयेसिघ्ट् wएरे टो लूक् अट् ते
रेफ़्लेcटिओन् ओफ़् हिस् ओwन् फ़cए इन् इट्, हे wओउल्ड् नोट् क्नोw ओर् सी इट्
अस् इट् रेअल्ल्य् wअस्. ईन् ते समे wअय्, भ्रह्मन्, wहेन् अ मन्
ड्wएल्ल्स् wइत् हिस् हेअर्ट् पोस्सेस्सेड् अन्ड् ओवेर्wहेल्मेड् ब्य्
सेन्से-डेसिरेस्, अन्ड् डोएस् नोट् क्नोw, अस् इट् रेअल्ल्य् इस्, ते wअय्
ओफ़् एस्cअपे फ़्रोम् सेन्से-डेसिरेस् तट् हवे अरिसेन्, तेन् हे cअन्नोट्
क्नोw ओर् सी, अस् इट् रेअल्ल्य् इस्, wहट् इस् टो हिस् ओwन् प्रोफ़िट्, टो
ते प्रोफ़िट् ओफ़् ओतेर्स्, टो ते प्रोफ़िट् ओफ़् बोत्. थेन् एवेन् सcरेड्
wओर्ड्स् हे हस् लोन्ग् स्टुडिएड् अरे नोट् cलेअर् टो हिम्, नोट् टो
मेन्टिओन् तोसे हे हस् नोट् स्टुडिएड्.

आगैन्,
भ्रह्मन्, wहेन् अ मन् ड्wएल्ल्स् wइत् हिस् हेअर्ट् पोस्सेस्सेड् अन्ड्
ओवेर्wहेल्मेड् ब्य् इल्ल्-wइल्ल्, अन्ड् डोएस् नोट् क्नोw, अस् इट्
रेअल्ल्य् इस्, ते wअय् ओफ़् एस्cअपे फ़्रोम् इल्ल्-wइल्ल् तट् हवे अरिसेन्,
तेन् हे cअन्नोट् क्नोw ओर् सी, अस् इट् रेअल्ल्य् इस्, wहट् इस् टो हिस्
ओwन् प्रोफ़िट्, नोर् cअन् हे क्नोw अन्ड् सी wहट् इस् टो ते प्रोफ़िट् ओफ़्
ओतेर्स्, ओर् ओफ़् बोत् हिम्सेल्फ़् अन्ड् ओतेर्स्. थेन् एवेन् सcरेड्
wओर्ड्स् हे हस् लोन्ग् स्टुडिएड् अरे नोट् cलेअर् टो हिम्, नोट् टो
मेन्टिओन् तोसे हे हस् नोट् स्टुडिएड्.

ईमगिने
अ बोwल् ओफ़् wअटेर्, हेअटेड् ओन् अ फ़िरे, बोइलिन्ग् उप् अन्ड्
बुब्ब्लिन्ग् ओवेर्. ईफ़् अ मन् wइत् गूड् एयेसिघ्ट् wएरे टो लूक् अट् ते
रेफ़्लेcटिओन् ओफ़् हिस् ओwन् फ़cए इन् इट्, हे wओउल्ड् नोट् क्नोw ओर् सी इट्
अस् इट् रेअल्ल्य् wअस्. ईन् ते समे wअय्, भ्रह्मन्, wहेन् अ मन्
ड्wएल्ल्स् wइत् हिस् हेअर्ट् पोस्सेस्सेड् अन्ड् ओवेर्wहेल्मेड् ब्य्
इल्ल्-wइल्ल्, अन्ड् डोएस् नोट् क्नोw, अस् इट् रेअल्ल्य् इस्, ते wअय् ओफ़्
एस्cअपे फ़्रोम् इल्ल्-wइल्ल् तट् हवे अरिसेन्, तेन् हे cअन्नोट् क्नोw ओर्
सी, अस् इट् रेअल्ल्य् इस्, wहट् इस् टो हिस् ओwन् प्रोफ़िट्, नोर् cअन् हे
क्नोw अन्ड् सी wहट् इस् टो ते प्रोफ़िट् ओफ़् ओतेर्स्, ओर् ओफ़् बोत्
हिम्सेल्फ़् अन्ड् ओतेर्स्. थेन् एवेन् सcरेड् wओर्ड्स् हे हस् लोन्ग्
स्टुडिएड् अरे नोट् cलेअर् टो हिम्, नोट् टो मेन्टिओन् तोसे हे हस् नोट्
स्टुडिएड्.

आगैन्,
भ्रह्मन्, wहेन् अ मन् ड्wएल्ल्स् wइत् हिस् हेअर्ट् पोस्सेस्सेड् अन्ड्
ओवेर्wहेल्मेड् ब्य् स्लोत्-अन्ड्-टोर्पोर्, अन्ड् डोएस् नोट् क्नोw, अस्
इट् रेअल्ल्य् इस्, ते wअय् ओफ़् एस्cअपे फ़्रोम् स्लोत्-अन्ड्-टोर्पोर् तट्
हवे अरिसेन्, तेन् हे cअन्नोट् क्नोw ओर् सी, अस् इट् रेअल्ल्य् इस्, wहट्
इस् टो हिस् ओwन् प्रोफ़िट्, नोर् cअन् हे क्नोw अन्ड् सी wहट् इस् टो ते
प्रोफ़िट् ओफ़् ओतेर्स्, ओर् ओफ़् बोत् हिम्सेल्फ़् अन्ड् ओतेर्स्. थेन् एवेन्
सcरेड् wओर्ड्स् हे हस् लोन्ग् स्टुडिएड् अरे नोट् cलेअर् टो हिम्, नोट् टो
मेन्टिओन् तोसे हे हस् नोट् स्टुडिएड्.

ईमगिने
अ बोwल् ओफ़् wअटेर् cओवेरेड् ओवेर् wइत् स्लिम्य् मोस्स् अन्ड्
wअटेर्-प्लन्ट्स्. ईफ़् अ मन् wइत् गूड् एयेसिघ्ट् wएरे टो लूक् अट् ते
रेफ़्लेcटिओन् ओफ़् हिस् ओwन् फ़cए इन् इट्, हे wओउल्ड् नोट् क्नोw ओर् सी इट्
अस् इट् रेअल्ल्य् wअस्. ईन् ते समे wअय्, भ्रह्मन्, wहेन् अ मन्
ड्wएल्ल्स् wइत् हिस् हेअर्ट् पोस्सेस्सेड् अन्ड् ओवेर्wहेल्मेड् ब्य्
स्लोत्-अन्ड्-टोर्पोर्, अन्ड् डोएस् नोट् क्नोw, अस् इट् रेअल्ल्य् इस्, ते
wअय् ओफ़् एस्cअपे फ़्रोम् स्लोत्-अन्ड्-टोर्पोर् तट् हवे अरिसेन्, तेन् हे
cअन्नोट् क्नोw ओर् सी, अस् इट् रेअल्ल्य् इस्, wहट् इस् टो हिस् ओwन्
प्रोफ़िट्, नोर् cअन् हे क्नोw अन्ड् सी wहट् इस् टो ते प्रोफ़िट् ओफ़्
ओतेर्स्, ओर् ओफ़् बोत् हिम्सेल्फ़् अन्ड् ओतेर्स्. थेन् एवेन् सcरेड्
wओर्ड्स् हे हस् लोन्ग् स्टुडिएड् अरे नोट् cलेअर् टो हिम्, नोट् टो
मेन्टिओन् तोसे हे हस् नोट् स्टुडिएड्.

आगैन्,
भ्रह्मन्, wहेन् अ मन् ड्wएल्ल्स् wइत् हिस् हेअर्ट् पोस्सेस्सेड् अन्ड्
ओवेर्wहेल्मेड् ब्य् wओर्र्य्-अन्ड्-फ़्लुर्र्य्, अन्ड् डोएस् नोट् क्नोw,
अस् इट् रेअल्ल्य् इस्, ते wअय् ओफ़् एस्cअपे फ़्रोम्
wओर्र्य्-अन्ड्-फ़्लुर्र्य् तट् हवे अरिसेन्, तेन् हे cअन्नोट् क्नोw ओर्
सी, अस् इट् रेअल्ल्य् इस्, wहट् इस् टो हिस् ओwन् प्रोफ़िट्, नोर् cअन् हे
क्नोw अन्ड् सी wहट् इस् टो ते प्रोफ़िट् ओफ़् ओतेर्स्, ओर् ओफ़् बोत्
हिम्सेल्फ़् अन्ड् ओतेर्स्. थेन् एवेन् सcरेड् wओर्ड्स् हे हस् लोन्ग्
स्टुडिएड् अरे नोट् cलेअर् टो हिम्, नोट् टो मेन्टिओन् तोसे हे हस् नोट्
स्टुडिएड्.

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DAME TU COSİTA PART2 YEŞİL UZAYLI DANSI YENİ VERSİYON DANS EDEN UZAYLI VE ONU TAKLİT EDEN İNSANLAR:)

Yeni
versiyon yeşil uzaylı dansı. taklit ve eğlence. DAME TU COSİTA part 2
YEŞİL UZAYLI DANSI YENİ VERSİYON PART 2 DANS EDEN UZAYLI VE ONUTAKLİT
EDEN İNSANLAR:)

DO GOODPURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in Classical Sindhi,

92) Classical Sindhi,

https://www.youtube.com/watch?v=NUs0iL5QOVI

نيڪ عقيدي سنڌي سنڌي ۾ پربدو ڪيوا هندستاني هندو چيو ته ڪلاسيڪل سنڌي جو ڳاله ڳالهائيندڙ چيو ته

هڪ خوبصورت سيريز وضاحت ڪرڻ لاء ته 5 نانراارا ڪيئن توهان جي ذهن جي پاڪائي کي متاثر ڪرڻ جي صلاحيت کي متاثر ڪري ٿو.

هڪ
پاڻي جو هڪ پيالو، ڪاوڙيل، ڇڪيل، هڪ اکين کي منهن ڏيڻو هو ساڳيو طريقو،
برهمان، جڏهن ڪو ماڻهو پنهنجي ذهن کي شڪ ڪري ٿو، ۽ بغير ڪنهن کي به خبر
ناهي K اڻ يا ڏسو، جئين واقعي، ٻين جي منافعي کي، انهن جو مناهڻ لاء، انهن
جو ذڪر واضح ناهي ته هن جو ذڪر ڪندا، ته هن جو ذڪر ڪندا سين ته هن ذڪر ڪندا
سين ته هن جو ذڪر ڪندا، ته هو نه بيان ڪندا آهن، ته هن جو ذڪر ڪندا سين ته
انهن جو ذڪر ڪندا سين؛

Saghgrava Sutta

- سائوگراوا کان هڪ سوال -

هڪ
خوبصورت سيريز وضاحت ڪرڻ لاء ته پنجاهه nvvvrama کي ڪيئن توهان جي ذهن جي
پاڪائي کي متاثر ڪرڻ ۽ ان جي حقيقت کي سمجهڻ جي صلاحيت کي متاثر ڪري ٿو.

مون ٻڌو آهي:

هڪ
ئي موقعي تي برڪت وارو آهي، جيتا جي گروي ۾، اناتاپڪاينڪا جو خانقا ۾ هڪ
۽، برهمڻ تي برهمڻ جو مقابلو ڪيو. دوستانه سلام ۽ درٻار جي بدلي جي تبادلي
کان پوء، هو هڪ طرف ويٺو. جيئن هو اتي ويٺو هو هن کي برڪت ڏيندڙ چيو:

-
اهو ڇو ڇو، چ O ته اهو اهو ته اهو اهو هنڌ تي اهو هنڌ تي اچي ٿو ته مون کي
به مقصود الخازي ڪجي، مون کي واضح ناهي؟ ۽ اهو پڻ ڪيئن آهي؟

i.
چ thuth، برت برن، اآباد ڪري ان کي ڪمزور ڪري ٿو، پر ashan اڻي ٿو، پر شين
کي ڏسڻ جو رستو آھي، پوء ڏسندا بچائي؟ هي يقينا آهي، هن جيڪو رڳو ظاهر ڪرڻ
آهي، ۽ جيڪو ڏسي ٿو ته انهي کي ٻين کي ٻين دور آهي. پوء به جيڪو اڃا تائين
بيان ڪيو آهي ته هن جي واضع ناهي، اهي انهن جو جو نٿاڙڻ لاء، هن جو جو ڪم
نه ڪيو.

تصور
ڪريو، برهمڻ، پاڻي جو هڪ پيالو، تارڪ، تور ميٽرڪ، ڪارو سائي يا کممونين
سان ملايو. جيڪڏهن ماڻهو ائ انسان ٻڌڻ جو عافجنه هئا ته هن ۾ هن جو نظر
اندازيو هو ان ۾ پنهنجي سامهون نظر انداز ۽ وينداسين يا ڏسن. ساڳئي وقت، ھو
براھ، جڏھن ماڻھو نصيحت سان ٿڌي ٿڌي ويندي، ڇاڪاڻ ته اھو معکہ ٿيندو آھي،
پوءذڙيء کان پري رھندا، پوء پوين، پوء کيس know اڻندين ۾ بچيا جيئن واقعي
آهي، پنهنجو پنهنجو منافعو آهي، پنهنجي نفعي جي نفعي ۾، ٻنهي جي منافعي
ڏانهن. پوء به جيڪو اڃا تائين بيان ڪيو آهي ته هن جي واضع ناهي، اهي انهن
جو جو نٿاڙڻ لاء، هن جو جو ڪم نه ڪيو.

ٻيهر،
بدھم، جڏھن ماڻھو ھلندو آھي انھيء ماڻھو رھندي رھندو ته - ڪافرن سان ضم
ڪرڻ ۽ نه to اڻ آھي، جئين ھو پيداين تي فرار جو. بلڪل آهي، جيڪو پنهنجي
نفعو لاء آهي آهي جيڪوات ٿو آهي ڪري، ۽ ڏسي ٿو ۽ ڏسي ٿو ته پنهنجي پاڻ کي
ٻين ۽ ٻين کي ناماatt آهي. پوء به جيڪو اڃا تائين بيان ڪيو آهي ته هن جي
واضع ناهي، اهي انهن جو جو نٿاڙڻ لاء، هن جو جو ڪم نه ڪيو.

تصور
ڪريو پاڻي جو هڪ پيالو، هڪ باهه تي گرم ۽ بلبال تي گرم ٿي ويو. جيڪڏهن
ماڻهو ائ انسان ٻڌڻ جو عافجنه هئا ته هن ۾ هن جو نظر اندازيو هو ان ۾
پنهنجي سامهون نظر انداز ۽ وينداسين يا ڏسن. ساڳيو ئي طريقي سان، برهم،
جڏهن ڪو ماڻهو ماٺ ڪري ٿو، ۽ نه اهو ٿيندو ته هو - ڪشمني کان بچڻ جو پاسو،
مڪرسن کان بچڻ. ، اهو يقيناو آهي جيڪو پنهنجي نفطري ڪرڻ آهي، ۽ جيڪو ڏسي ٿو
آهي ۽ ڏسي ٿو، ٻين کي ٻين ۽ ٻين کي ٻين کي نامو ڇا؟ پوء به جيڪو اڃا تائين
بيان ڪيو آهي ته هن جي واضع ناهي، اهي انهن جو جو نٿاڙڻ لاء، هن جو جو ڪم
نه ڪيو.

ٻيهر،
برهمان، جڏهن ڪو انسان پنهنجي دل کي سستي ۽ ٽوپيٽر طرفان وائي ٿو، ۽ اهو
ئي نه know اڻيندو آهي، ته هو ed اڻي واڻي، ته هو نه know اڻي، پوء هو ڏسو،
جيئن اهو ئي آهي، ۽ جيڪو ئي آهي ته سندس مالياتي لاء آهي ۽ جيڪو ڏسندا آهي
۽ ڏسندا آهي، ٻين کي ٻين، يا ٻين پاڻ کي جيڪو انهن کي ٻين ۽ ٻين کي. پوء
به جيڪو اڃا تائين بيان ڪيو آهي ته هن جي واضع ناهي، اهي انهن جو جو نٿاڙڻ
لاء، هن جو جو ڪم نه ڪيو.

تصور
ڪريو پاڻي جو پيالو سلم ۽ پاڻي جي ٻوٽن سان ڀريل. جيڪڏهن ماڻهو ائ انسان
ٻڌڻ جو عافجنه هئا ته هن ۾ هن جو نظر اندازيو هو ان ۾ پنهنجي سامهون نظر
انداز ۽ وينداسين يا ڏسن. ساڳيو طريقي سان، برهم، جڏهن ڪو ماڻهو هن جي دل
کي سستي ۽ طوفانن کان پاسو ڪيو، جيئن ته هون، هو نه ته نظر نه ٿو، جيئن اهو
آهي، هن جيڪو علم لاء آهي، هن کي ڪري سگهي ٿو ته پاڻ کي ۽ ٻين کي. ان کان
پوء به مقدس لفظن هن ڊگهي اڀياس ڪيو آھي تنھن کي صاف نه آهن، تن کي هن جو
اڀياس نه ڪيو آهي جو ذڪر نه ڪرڻ.

وري،
برهمڻ، سندس دل مالڪ ۽ پريشان-۽-تيز ڪندي ورتو سان جڏهن هڪ شخص سو، ۽، خبر
ئي نٿي پوي ته جيئن ان جي حقيقت آهي، پريشان-۽-تيز ته arisen ڪيو کان فرار
جي واٽ، پوء هن کي خبر آهي يا نه ٿا ڪري سگهو ڏسي، ته جيئن ان جي حقيقت ڇا
پنهنجي نفعي لاء آھي، آھي، ۽ نڪي هن کي خبر آهي ۽ ڏسي ڇا آهي ٻين جي نفعي
لاء، يا ٻنهي کي پاڻ ۽ ٻين جي ڪري سگهي ٿو. ان کان پوء به مقدس لفظن هن
ڊگهي اڀياس ڪيو آھي تنھن کي صاف نه آهن، تن کي هن جو اڀياس نه ڪيو آهي جو
ذڪر نه ڪرڻ.

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LIVE #Beijing2022 Opening Ceremony!

Watch #Beijing2022 live: https://oly.ch/WhereToWatchThe Winter #Olympics have arrived! Join us live from Beijing, for the 2022 Winter Olympic Games! Fr…

DO GOODPURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,

102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,

https://www.youtube.com/watch?v=pY9HPPtP6OA

பிரபுதா பிரபஞ்சத்தின் புத்தர் சித்திரவதை மனப்பான்மைத் தமிழர்-பாரம்பரிய இசைத்தமிழ் செம்மொழி,

5 nīvaraṇas மனதில் தூய்மை பாதிக்கும் மற்றும் அது உண்மையில் உணர்திறன் உணர அதன் திறனை எப்படி விளக்க ஒரு அழகான தொடர்.

ஒரு
கிண்ணத்தை ஒரு கிண்ணத்தை கற்பனை செய்து பாருங்கள், கிளர்ந்தெழுந்தேன்,
குழப்பம் ஏற்பட்டது, ஒரு இருண்ட இடத்தில் வைக்கவும். நல்ல கண்பார்வை ஒரு
மனிதன் தனது சொந்த முகத்தின் பிரதிபலிப்பைப் பார்க்க வேண்டும், அது
உண்மையில் அது உண்மையில் இருந்தது என்று தெரியவில்லை அதே வழியில்,
பிராமணர், ஒரு மனிதன் தனது மனதில் வாழ்கிறார் & - & - wavering,
& தெரியாது, அது உண்மையில் உள்ளது, சந்தேகத்தில் இருந்து தப்பிக்க வழி -
& - எழுச்சியுங்கள் என்று எச்சரிக்கை தெரிந்து அல்லது பார்க்க, அது
உண்மையில், அவரது சொந்த இலாபம், மற்றவர்களின் லாபம் என்ன, இருவரும் இலாபம்,
அவர் நீண்ட ஆயுளும் கூட புனித வார்த்தைகள் அவரை தெளிவாக இல்லை, அவர் ஆய்வு
என்று குறிப்பிட முடியாது.

Saṅgārava Sutta.

- Saṅgārava ஒரு கேள்வி -

ஐந்து nīvaraṇas மனதில் தூய்மையை பாதிக்கும் எப்படி பிரதிபலிக்கும் ஒரு அழகான தொடர் மற்றும் அது போன்ற உண்மை உணர அதன் திறன்.

நான் கேள்விப்பட்டேன்:

ஒரு
சந்தர்ப்பத்தில் ஜெட்கத்திக்கு ஆசீதிபிந்திக்காவின் மடாலயத்தில்
ஆசீர்வாதத்தில் இருந்தார். {N} பின்னர் பிரம்மன் பிரம்மன்
ஆசீர்வதிக்கப்பட்டவர்களை அணுகி, வருகையில், அவருடன் மரியாதைக்குரிய
வாழ்த்துக்களை பரிமாறினார். நட்பு வாழ்த்துக்கள் மற்றும் மரியாதை ஒரு
பரிமாற்றம் பிறகு, அவர் ஒரு பக்க உட்கார்ந்து. அவர் உட்கார்ந்திருந்தபோது
அவர் ஆசீர்வதிக்கப்பட்டவர்களிடம் கூறினார்:

-
அது ஏன், நல்ல கோடாமா, எப்படி சில நேரங்களில் புனித வார்த்தைகளை நான்
நீண்ட காலமாக ஆய்வு செய்தேன் என்று எனக்கு தெரியாது, நான் படிக்காதவர்களை
குறிப்பிடவேண்டாம்? மற்றும் சில நேரங்களில் நான் ஆய்வு செய்யாத மற்ற புனித
வார்த்தைகள் என்னவென்றால், என்னிடம் தெளிவாக தெரியுமா?

-
சரி, பிரம்மன், ஒரு மனிதன் தனது இதயத்தில் வாழ்கிறார் மற்றும்
உணர்வு-ஆசைகள் மூலம் அதிகமாக இருக்கும் போது, அது உண்மையில் என்று
தெரியாது, அது உண்மையில், எழுந்திருக்கும் உணர்வு-ஆசைகள் இருந்து தப்பிக்க
வழி, பின்னர் அவர் தெரியாது அல்லது பார்க்க முடியாது அது உண்மையில், அவரது
சொந்த இலாபம் என்ன, அல்லது அவர் தெரியாது மற்றும் மற்றவர்களின் லாபம்,
அல்லது இருவரும் மற்றும் மற்றவர்கள் என்ன பார்க்க முடியும். பின்னர் அவர்
நீண்ட காலமாக புனித வார்த்தைகள் கூட அவருக்கு தெளிவாக இல்லை, அவர் ஆய்வு
செய்யாதவர்களை குறிப்பிடவில்லை.

ராக்,
மஞ்சள், இருண்ட பச்சை அல்லது கிரிம்சன் சாயத்துடன் கலந்த கலவையாகும் ஒரு
கிண்ணம், பிரம்மன், பிரம்மன். நல்ல கண்பார்வை கொண்ட ஒரு மனிதன் அதில் தனது
முகத்தின் பிரதிபலிப்பைப் பார்க்க வேண்டும் என்றால், அது உண்மையில் அது
தெரியாது அல்லது அதை பார்க்க முடியாது. அதே வழியில், பிரம்மன், ஒரு மனிதன்
தன் இருதயத்தோடும் தன் இருதயத்தோடும், உணர்வுபூர்வமான ஆசைகளால்
நிறைந்திருக்கும் போது, அது உண்மையில் தெரியாது, அது உண்மையிலேயே,
எழுந்திருக்கும் உணர்வு-ஆசைகளில் இருந்து தப்பிக்க வழி, பின்னர் அவர்
தெரியாது அல்லது பார்க்க முடியாது உண்மையில், அது உண்மையில், அவரது சொந்த
லாபம், மற்றவர்களின் இலாபம், இருவரும் இலாபம். பின்னர் அவர் நீண்ட காலமாக
புனித வார்த்தைகள் கூட அவருக்கு தெளிவாக இல்லை, அவர் ஆய்வு செய்யாதவர்களை
குறிப்பிடவில்லை.

மீண்டும்,
பிரம்மன், ஒரு மனிதன் தன் இருதயத்தோடும் தன் இருதயத்தோடே இருக்கும்போது,
நோயுற்றால், அது உண்மையிலேயே தெரியாது, அது உண்மையாகவே இருக்கும் என
தெரியாது, அது எழுந்திருக்கும் நோய்வாய்ப்பட்ட இருந்து தப்பிக்கும் வழி,
பின்னர் அவர் தெரியாது அல்லது பார்க்க முடியாது உண்மையில், அவரது சொந்த
இலாபம் என்ன, அல்லது அவர் தெரியாது மற்றும் மற்றவர்களின் லாபம், அல்லது
இருவரும் மற்றும் மற்றவர்கள் என்ன பார்க்க முடியும். பின்னர் அவர் நீண்ட
காலமாக புனித வார்த்தைகள் கூட அவருக்கு தெளிவாக இல்லை, அவர் ஆய்வு
செய்யாதவர்களை குறிப்பிடவில்லை.

தண்ணீர்
ஒரு கிண்ணத்தை கற்பனை செய்து பாருங்கள், ஒரு தீ மீது சூடாக, கொதிக்கும்
மற்றும் குமிழ். நல்ல கண்பார்வை கொண்ட ஒரு மனிதன் அதில் தனது முகத்தின்
பிரதிபலிப்பைப் பார்க்க வேண்டும் என்றால், அது உண்மையில் அது தெரியாது
அல்லது அதை பார்க்க முடியாது. அதே வழியில், பிராமணர், ஒரு மனிதன் தன்
இதயத்தோடும் தன் இருதயத்தோடே இருக்கும்போது, நோய்வாய்ப்பட்டால், அது
உண்மையாக இருப்பதால், அது உண்மையாக இருப்பதால், எழுந்திருக்கும்
நோயிலிருந்து தப்பித்துக்கொள்ளும் வழி, பின்னர் அவர் தெரியாது அல்லது
பார்க்க முடியாது உண்மையில், அது உண்மையில், அவரது சொந்த இலாபம் என்ன,
அல்லது அவர் தெரியாது மற்றும் மற்றவர்களின் லாபம், அல்லது இருவரும் மற்றும்
மற்றவர்கள் என்ன பார்க்க முடியும். பின்னர் அவர் நீண்ட காலமாக புனித
வார்த்தைகள் கூட அவருக்கு தெளிவாக இல்லை, அவர் ஆய்வு செய்யாதவர்களை
குறிப்பிடவில்லை.

மீண்டும்,
பிரம்மன், ஒரு மனிதன் தன் இருதயத்தோடும் தன் இருதயத்தோடும், சோம்பலால்
நிறைந்திருந்தபோது, அது உண்மையில் தெரியாது, அது உண்மையில் உள்ளது, அது
உண்மையிலேயே எழுந்திருப்பது, பின்னர் அவர் தெரியாது அல்லது தெரியாது
உண்மையில், அது உண்மையில், அவரது சொந்த இலாபம் என்ன, அல்லது அவர் தெரியாது
மற்றும் மற்றவர்களின் லாபம், அல்லது இருவரும் தன்னை மற்றும் மற்றவர்கள்
என்ன பார்க்க முடியும். பின்னர் அவர் நீண்ட காலமாக புனித வார்த்தைகள் கூட
அவருக்கு தெளிவாக இல்லை, அவர் ஆய்வு செய்யாதவர்களை குறிப்பிடவில்லை.

மெல்லிய
பாசி மற்றும் நீர் தாவரங்களுடன் மூடப்பட்ட தண்ணீரை ஒரு கிண்ணத்தை கற்பனை
செய்து பாருங்கள். நல்ல கண்பார்வை கொண்ட ஒரு மனிதன் அதில் தனது முகத்தின்
பிரதிபலிப்பைப் பார்க்க வேண்டும் என்றால், அது உண்மையில் அது தெரியாது
அல்லது அதை பார்க்க முடியாது. அதே வழியில், பிராமணர், ஒரு மனிதன் தன்
இருதயத்தோடும் தன் இருதயத்தோடும், சோர்வுற்றவர்களாகவும், தொந்தரவாகவும்
இருக்கும்போது, அது உண்மையாகவே இருக்கும் என தெரியாது, அது உண்மையிலேயே
எழுந்தது, பின்னர் அவர் எழுந்திருந்தார் தெரியாது அல்லது பார்க்க முடியாது,
உண்மையில் அது உண்மையில், அவரது சொந்த இலாபம் என்ன, அல்லது அவர் தெரியாது
மற்றும் மற்றவர்களின் லாபம், அல்லது இருவரும் மற்றும் மற்றவர்கள் என்ன
பார்க்க முடியும். பின்னர் அவர் நீண்ட காலமாக புனித வார்த்தைகள் கூட
அவருக்கு தெளிவாக இல்லை, அவர் ஆய்வு செய்யாதவர்களை குறிப்பிடவில்லை.

மீண்டும்,
பிரம்மன், ஒரு மனிதன் தன் இருதயத்தோடே தன் இருதயத்தோடும்,
கவலை-மற்றும்-பளபளப்பானவரால் கொண்டுவந்தபோது, அது உண்மையில் தெரியாது,
அது உண்மையாகவே இருக்கும் எனத் தெரியாது, பின்னர் அவர் எழுந்திருக்க
முடியாது அல்லது தெரியாது உண்மையில், அது உண்மையில், அவரது சொந்த இலாபம்
என்ன, அல்லது அவர் தெரியாது மற்றும் மற்றவர்களின் லாபம், அல்லது இருவரும்
தன்னை மற்றும் மற்றவர்கள் என்ன பார்க்க முடியும். பின்னர் அவர் நீண்ட
காலமாக புனித வார்த்தைகள் கூட அவருக்கு தெளிவாக இல்லை, அவர் ஆய்வு
செய்யாதவர்களை குறிப்பிடவில்லை.

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சாதி ஒழிய.. பறை முழக்கம் | Parai (Thappu) Music | நிமிர்வு கலையகம்

சங்கர் சமூகநீதி அறக்கட்டளை அறிமுக விழாதலைமை : தோழர் எவிடென்ஸ் கதிர்முன்னிலை : தோழர் மகேசுவரவேற்புரை : தோழர் ஜெ.ஜ…

DO GOODPURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in Classical Telugu- క్లాసికల్ తెలుగు,

104) Classical Telugu- క్లాసికల్ తెలుగు,

https://www.youtube.com/watch?v=C-3N3adrsxs

సాంప్రదాయిక తెలుగులో,

5
nīvaraṇas మనస్సు యొక్క స్వచ్ఛతను ఎలా ప్రభావితం చేస్తుందో వివరించడానికి
ఒక అందమైన సిరీస్ & రియాలిటీని గ్రహించడానికి దాని సామర్ధ్యం.

ఒక
చీకటి ప్రదేశంలో ఉంచిన నీటిని ఒక గిన్నెను ఊహించండి, చీకటి ప్రదేశంలో
ఉంచబడింది అదే విధంగా, బ్రహ్మన్, ఒక వ్యక్తి తన మనస్సుతో
నివసిస్తున్నప్పుడు, సందేహం లేనిది - & - wavering, & తెలియదు, అది
నిజంగా ఉంది, సందేహం నుండి తప్పించుకోవడానికి మార్గం - & - తలనొప్పి ఆ
కదలటం, అప్పుడు అతను కాదు ఇది నిజంగా ఉంది, అది నిజంగా ఉంది, తన సొంత
లాభం, ఇతరుల లాభం ఏమిటంటే, రెండూ లాభం.

Sutta.

- Saṅgārava నుండి ఒక ప్రశ్న -

ఐదు
నావరాస్ మనస్సు యొక్క స్వచ్ఛతను మరియు రియాలిటీని గ్రహించగల సామర్థ్యాన్ని
ఎలా ప్రభావితం చేస్తుందో వివరించడానికి ఒక అందమైన సిరీస్.

నేను ఆ విన్నాను:

ఒక
సందర్భంలో బ్లెస్డ్ ఒక జెట్ యొక్క గ్రోవ్, అనతపిండికా యొక్క మొనాస్టరీలో
సవాత్ వద్ద ఉండిపోయాడు. స్నేహపూర్వక శుభాకాంక్షలు మరియు మర్యాద తరువాత,
అతను ఒక వైపు కూర్చున్నాడు. అతను అక్కడ కూర్చొని ఉన్నాడు అతను దీవించబడిన
ఒక చెప్పారు:

-
ఇది ఎందుకు, మంచి గోటమ, నేను ఎంతకాలం అధ్యయనం చేసిన పవిత్ర పదాల గురించి
ఎలా వచ్చిందో నాకు స్పష్టంగా లేదు, నేను చదువుకోలేదని చెప్పలేదా? మరియు
నేను చాలా అధ్యయనం చేయని ఇతర పవిత్ర పదాలు నాకు చాలా స్పష్టంగా ఉన్నాయని,
నేను అధ్యయనం చేశానని చెప్పలేదా?

-
బాగా, బ్రహ్మన్, ఒక వ్యక్తి తన గుండె తో నివసించు ఉన్నప్పుడు, భావం
కోరికలు ద్వారా కలిగి మరియు నిష్ఫలంగా ఉన్నప్పుడు, మరియు అది నిజంగా, అని
అర్ధంలో కోరికలు నుండి తప్పించుకోవడానికి మార్గం, అప్పుడు అతను తెలియదు
లేదా చూడలేరు, ఇది నిజంగా ఉంది, తన సొంత లాభం ఏమిటి, లేదా అతను తెలుసు
మరియు ఇతరుల లాభం, లేదా రెండు తాను మరియు ఇతరులు చూడగలరు. అతను చాలా కాలం
అధ్యయనం చేసిన పవిత్ర పదాలు అతనికి స్పష్టంగా లేవు, అతను అధ్యయనం చేయని
వారికి చెప్పలేదు.

ఇమాజిన్,
బ్రాహ్మన్, లక్క, పసుపు, ముదురు ఆకుపచ్చ లేదా క్రిమ్సన్ రంగుతో కలిపి నీటి
గిన్నె. మంచి కంటితో ఉన్న వ్యక్తి తన సొంత ముఖం యొక్క ప్రతిబింబం చూడాలని
ఉంటే, అతను అది నిజంగా తెలియదు లేదా చూడలేరు. అదే విధంగా, బ్రాహ్మన్ తన
హృదయంతో బాధపడుతున్నప్పుడు, భావం-కోరికల ద్వారా నిష్ఫలంగా ఉన్నాడు మరియు
అది నిజంగా ఉన్నందున, తెలియదు, ఆయన తెలుసుకోవడం లేదా చూడలేరు , ఇది నిజంగా,
తన సొంత లాభం, ఇతరుల లాభం, రెండు లాభం. అతను చాలా కాలం అధ్యయనం చేసిన
పవిత్ర పదాలు అతనికి స్పష్టంగా లేవు, అతను అధ్యయనం చేయని వారికి చెప్పలేదు.

మళ్ళీ,
బ్రాహ్మన్, ఒక వ్యక్తి తన హృదయంతో బాధపడుతున్నప్పుడు, అనారోగ్యంతో
బాధపడుతున్నాడు మరియు తెలియదు, అది నిజంగానే, అనివార్య-రెడీ నుండి
తప్పించుకునే మార్గం, అప్పుడు అతను తెలియదు లేదా చూడలేడు నిజంగా, తన సొంత
లాభం ఏమిటి, లేదా అతను తెలుసు మరియు ఇతరుల లాభం ఏమి, లేదా రెండు తాను మరియు
ఇతరులు చూడగలరు. అతను చాలా కాలం అధ్యయనం చేసిన పవిత్ర పదాలు అతనికి
స్పష్టంగా లేవు, అతను అధ్యయనం చేయని వారికి చెప్పలేదు.

ఒక
అగ్ని మీద వేడిచేసిన ఒక గిన్నెను ఇమాజిన్ చేయండి, మరిచిపోయి మరియు
బుజ్జగించడం. మంచి కంటితో ఉన్న వ్యక్తి తన సొంత ముఖం యొక్క ప్రతిబింబం
చూడాలని ఉంటే, అతను అది నిజంగా తెలియదు లేదా చూడలేరు. అదే విధంగా,
బ్రాహ్మన్, ఒక వ్యక్తి తన హృదయంతో బాధపడుతున్నప్పుడు, అనారోగ్యంతో
బాధపడుతున్నాడు మరియు తెలియదు, అది నిజంగా ఉంది, అనారోగ్యంతో-సంకల్పం నుండి
తప్పించుకునే మార్గం, అప్పుడు అతను తెలియదు లేదా చూడలేడు , అది నిజంగా, తన
సొంత లాభం ఏమిటి, లేదా అతను తెలుసు మరియు ఇతరుల లాభం ఏమిటో చూడండి, లేదా
రెండు తాను మరియు ఇతరులు. అతను చాలా కాలం అధ్యయనం చేసిన పవిత్ర పదాలు
అతనికి స్పష్టంగా లేవు, అతను అధ్యయనం చేయని వారికి చెప్పలేదు.

మళ్ళీ,
బ్రాహ్మన్, ఒక మనిషి తన గుండె తో నివసిస్తుంది మరియు sloth మరియు torpor
ద్వారా నిష్ఫలంగా ఉన్నప్పుడు, మరియు అది నిజంగా ఉంది, అని, అతను తెలుసు
లేదా అతను తెలియదు లేదా అతను తెలియదు లేదా చూడండి, అది నిజంగా ఉంది, తన
సొంత లాభం ఏమిటి, లేదా అతను తెలుసు మరియు ఇతరుల లాభం ఏమిటో చూడండి, లేదా
రెండు తాను మరియు ఇతరులు. అతను చాలా కాలం అధ్యయనం చేసిన పవిత్ర పదాలు
అతనికి స్పష్టంగా లేవు, అతను అధ్యయనం చేయని వారికి చెప్పలేదు.

Slimy
నాచు మరియు నీటి మొక్కలతో కప్పబడిన నీటి గిన్నెను ఊహించుకోండి. మంచి
కంటితో ఉన్న వ్యక్తి తన సొంత ముఖం యొక్క ప్రతిబింబం చూడాలని ఉంటే, అతను అది
నిజంగా తెలియదు లేదా చూడలేరు. అదే విధంగా, బ్రాహ్మన్, ఒక వ్యక్తి తన
హృదయంతో బాధపడుతున్నప్పుడు, స్లాత్-మరియు-టార్పర్తో నిష్ఫలంగా ఉన్నాడు,
మరియు అది నిజంగా ఉన్నందున, అతను తలెత్తిన బద్ధకం నుండి తప్పించుకునే
మార్గం, అప్పుడు అతను ఇది నిజంగా తెలియదు లేదా చూడలేరు, తన సొంత లాభం
ఏమిటి, లేదా అతను తెలుసు మరియు ఇతరుల లాభం ఏమి, లేదా రెండు తాను మరియు
ఇతరులు చూడగలరు. అతను చాలా కాలం అధ్యయనం చేసిన పవిత్ర పదాలు అతనికి
స్పష్టంగా లేవు, అతను అధ్యయనం చేయని వారికి చెప్పలేదు.

మళ్ళీ,
బ్రహ్మన్, ఒక వ్యక్తి తన హృదయంతో బాధపడుతున్నప్పుడు, ఆందోళన-మరియు-తొందర
ద్వారా నిష్ఫలంగా ఉన్నాడు మరియు అది నిజంగా ఉన్నందున, భయపడని
ఆందోళన-మరియు-తొందర నుండి తప్పించుకునే మార్గం, అప్పుడు అతను తెలియదు లేదా
చూడండి, అది నిజంగా ఉంది, తన సొంత లాభం ఏమిటి, లేదా అతను తెలుసు మరియు
ఇతరుల లాభం ఏమిటో చూడండి, లేదా రెండు తాను మరియు ఇతరులు. అతను చాలా కాలం
అధ్యయనం చేసిన పవిత్ర పదాలు అతనికి స్పష్టంగా లేవు, అతను అధ్యయనం చేయని
వారికి చెప్పలేదు.

youtube.com

Vandanalaiah Kanshiramaiah

Kanshi
Ram (15 March 1934 – 9 October 2006) was an Indian politician and
social reformer who worked for the upliftment and political mobilisation
of the Dali…

DO GOODPURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in Classical Urdu- کلاسیکی اردو

109) Classical Urdu- کلاسیکی اردو

https://www.youtube.com/watch?v=jiAoRT9SYZM

ایس سی / ایس ٹی ایس نے اچانک موڈ کو تبدیل کر دیا! تیسرے مرحلے میں BJP-SP مارا!

ذہن کو اچھی طرح سے ذہن میں کہا گیا ہے کہ کلاسیکی اردو میں پرابودہ کائنات کے بدھ کو دوبارہ بنانا

Similes
کی ایک خوبصورت سیریز کی وضاحت کرنے کے لئے کہ کس طرح 5 نووارہ دماغ کی
پاکیزگی پر اثر انداز کرتے ہیں اور اس حقیقت کو سمجھنے کی صلاحیت کو سمجھتے
ہیں.

پانی
کی ایک کٹورا کا تصور کریں، پریشان کن، دھندلا لگایا، ایک سیاہ جگہ میں
ڈال دیا. اگر ایک آدمی اچھی آنکھوں سے اس کے چہرے کے عکاسی کو دیکھنے کے
لئے تھا، تو وہ یہ نہیں جانتا کہ یہ واقعی میں تھا. اسی طرح، برہمن، جب ایک
شخص اپنے دماغ کے ساتھ رہتا ہے اور شک میں شکست دی جاتی ہے اور اس سے پتہ
چلتا ہے، اور نہیں جانتا، کیونکہ یہ واقعی ہے، شک سے فرار ہونے کا راستہ -
اور - ضائع کرنے والا ہے جو پیدا ہوا ہے، پھر وہ نہیں کرسکتا جانیں یا
دیکھیں، جیسا کہ یہ واقعی ہے، دوسروں کے منافع کو، دوسروں کے منافع میں کیا
ہے، دونوں کے منافع میں. یہاں تک کہ مقدس الفاظ میں اس نے طویل عرصے سے
مطالعہ کیا ہے اس کے ساتھ واضح نہیں ہیں، ان کے پاس اس کا ذکر نہیں کیا گیا
ہے.

Saṅgrava Sutta

Saṅgrava سے ایک سوال -

Similes
کی ایک خوبصورت سیریز کی وضاحت کرنے کے لئے کہ پانچ نووارہ ذہن کی پاکیزگی
پر اثر انداز کرتے ہیں اور اس حقیقت کو سمجھنے کی صلاحیت کو سمجھتے ہیں.

میں نے سنا ہے کہ:

ایک
موقع پر برکت ایک، atata کے گرو میں، atathapindika کی خانہ میں سمتھٹی
میں رہ رہا تھا. {ن} پھر ساکرہ برکت نے برکت ایک سے رابطہ کیا اور آمد پر،
اس کے ساتھ خوشگوار سلامتی کو تبدیل کر دیا. دوستانہ سلامتی اور عدالتوں کے
تبادلے کے بعد، وہ ایک طرف بیٹھ گیا. جیسا کہ وہ وہاں بیٹھا تھا اس نے
برکت ایک سے کہا:

یہ
کیوں ہے، اچھا Gotama، یہ کبھی کبھی مقدس الفاظ کے بارے میں کیسے آتے ہیں،
میں نے طویل عرصے سے مطالعہ کیا ہے میرے پاس واضح نہیں ہے، ان لوگوں کا
ذکر نہیں کرنا چاہئے جو میں نے مطالعہ نہیں کیا ہے؟ اور یہ بھی یہ بھی ہے
کہ کبھی کبھی دوسرے مقدس الفاظ جو میں نے اتنا مطالعہ نہیں کیا ہے وہ مجھ
سے واضح ہیں، ان لوگوں کا ذکر نہیں کرتے جو میں نے مطالعہ کیا ہے؟

-
ٹھیک ہے، برہمن، جب ایک شخص اپنے دل سے رہتا ہے تو اس کے دل کی خواہشات کی
طرف اشارہ کیا جاتا ہے، اور نہیں جانتا، جیسا کہ یہ واقعی ہے، احساسات کی
خواہشات سے بچنے کا راستہ جس میں پیدا ہوتا ہے، پھر وہ نہیں جان سکتا یا
دیکھ سکتا ہے. یہ واقعی ہے، اس کے اپنے منافع سے کیا ہے، اور نہ ہی وہ جان
سکتا ہے اور دیکھتا ہے کہ دوسروں کے منافع، یا خود دونوں اور دوسروں کی کیا
فائدہ ہے. پھر یہاں تک کہ مقدس الفاظ بھی اس نے طویل عرصے سے مطالعہ کیا
ہے اس سے واضح نہیں ہیں، ان لوگوں کا ذکر نہیں کرتے جو اس نے مطالعہ نہیں
کیا ہے.

تصور
کریں، برہمن، LAC، ہلکی، سیاہ سبز سبز یا کرمسن ڈائی کے ساتھ مخلوط پانی
کا ایک کٹورا. اگر ایک آدمی اچھی آنکھوں سے اس کے اپنے چہرے کی عکاسی کو
دیکھنے کے لئے تھا، تو وہ یہ نہیں جانتا کہ یہ واقعی میں تھا. اسی طرح،
برہمن، جب ایک شخص اپنے دل سے رہتا ہے تو اس کے دل کی خواہشات کی طرف اشارہ
کیا جاتا ہے، اور نہیں جانتا، جیسا کہ یہ واقعی ہے، احساسات کی خواہشات سے
بچنے کا طریقہ جس میں پیدا ہوتا ہے، پھر وہ نہیں جانتا ، جیسا کہ یہ واقعی
ہے، دونوں کے منافع کے لئے، دوسروں کے منافع کے لئے، اپنے منافع کو کیا
ہے. پھر یہاں تک کہ مقدس الفاظ بھی اس نے طویل عرصے سے مطالعہ کیا ہے اس سے
واضح نہیں ہیں، ان لوگوں کا ذکر نہیں کرتے جو اس نے مطالعہ نہیں کیا ہے.

پھر،
برہمن، جب ایک آدمی اپنے دل سے رہتا ہے تو بیمار ہو جائے گا اور نہیں
جانتا، اور نہیں جانتا، کیونکہ یہ واقعی ہے، بیمار ہونے سے بچنے کا راستہ
پیدا ہوا ہے، پھر وہ نہیں جان سکتا یا نہیں دیکھ سکتا. واقعی یہ ہے کہ، اس
کے اپنے منافع کو کیا ہے، اور نہ ہی وہ جانتا ہے اور دیکھتا ہے کہ دوسروں
کے منافع، یا خود دونوں اور دوسروں کی کیا فائدہ ہے. پھر یہاں تک کہ مقدس
الفاظ بھی اس نے طویل عرصے سے مطالعہ کیا ہے اس سے واضح نہیں ہیں، ان لوگوں
کا ذکر نہیں کرتے جو اس نے مطالعہ نہیں کیا ہے.

پانی
کی ایک کٹورا کا تصور کریں، آگ پر گرم، ابلتے ہوئے اور بلبل پر. اگر ایک
آدمی اچھی آنکھوں سے اس کے اپنے چہرے کی عکاسی کو دیکھنے کے لئے تھا، تو وہ
یہ نہیں جانتا کہ یہ واقعی میں تھا. اسی طرح، برہمن، جب ایک آدمی اپنے دل
سے رہتا ہے تو بیمار ہو جائے گا، اور نہیں جانتا، جیسا کہ یہ واقعی ہے،
بیمار ہونے سے بچنے کا راستہ پیدا ہوا ہے، پھر وہ نہیں جان سکتا یا نہیں
دیکھ سکتا ، جیسا کہ یہ واقعی ہے، اس کے اپنے منافع کو کیا ہے، اور نہ ہی
وہ جان سکتا ہے اور دیکھتا ہے کہ دوسروں کے منافع، یا خود دونوں اور دوسروں
کے مقابلے میں کیا ہے. پھر یہاں تک کہ مقدس الفاظ بھی اس نے طویل عرصے سے
مطالعہ کیا ہے اس سے واضح نہیں ہیں، ان لوگوں کا ذکر نہیں کرتے جو اس نے
مطالعہ نہیں کیا ہے.

پھر،
برہمن، جب ایک آدمی اپنے دل سے رہتا ہے تو اس کے دل اور تارکین وطن کی طرف
سے تعجب ہوا اور نہیں جانتا، کیونکہ یہ واقعی ہے، سلیوت اور-ٹورپور سے
فرار ہونے کا راستہ جس میں پیدا ہوا ہے، پھر وہ نہیں جان سکتا ملاحظہ کریں،
جیسا کہ یہ واقعی ہے، اس کے اپنے منافع سے کیا ہے، اور نہ ہی وہ جانتا ہے
اور دیکھتا ہے کہ دوسروں کے منافع کو کیا ہے، یا خود دونوں اور دوسروں کی.
پھر یہاں تک کہ مقدس الفاظ بھی اس نے طویل عرصے سے مطالعہ کیا ہے اس سے
واضح نہیں ہیں، ان لوگوں کا ذکر نہیں کرتے جو اس نے مطالعہ نہیں کیا ہے.

پتلا
ماس اور پانی کے پودوں کے ساتھ پانی کا ایک کٹورا کا تصور کریں. اگر ایک
آدمی اچھی آنکھوں سے اس کے اپنے چہرے کی عکاسی کو دیکھنے کے لئے تھا، تو وہ
یہ نہیں جانتا کہ یہ واقعی میں تھا. اسی طرح، برہمن، جب ایک آدمی اس کے دل
سے رہتا ہے تو اس کے دل سے تعلق رکھتا ہے اور اس کی طرف اشارہ کرتا ہے،
اور نہیں جانتا، جیسا کہ یہ واقعی ہے، سلیوت اور ٹورپور سے فرار ہونے کا
راستہ جس میں پیدا ہوا ہے، پھر وہ نہیں جان سکتا یا نہیں دیکھ سکتا، جیسا
کہ یہ واقعی ہے، اس کے اپنے منافع سے کیا ہے، اور نہ ہی وہ جانتا ہے اور
دیکھتا ہے کہ دوسروں کے منافع، یا خود دونوں اور دوسروں کی کیا فائدہ ہے.
پھر یہاں تک کہ مقدس الفاظ بھی اس نے طویل عرصے سے مطالعہ کیا ہے اس سے
واضح نہیں ہیں، ان لوگوں کا ذکر نہیں کرتے جو اس نے مطالعہ نہیں کیا ہے.

پھر،
برہمن، جب ایک آدمی اس کے دل سے رہتا ہے تو فکر مند اور غصے سے بھرا ہوا
تھا اور نہیں جانتا، کیونکہ یہ واقعی ہے، فکر مند اور اس سے بچنے کے لئے جو
پیدا ہوا ہے، پھر وہ نہیں جانتا ملاحظہ کریں، جیسا کہ یہ واقعی ہے، اس کے
اپنے منافع سے کیا ہے، اور نہ ہی وہ جانتا ہے اور دیکھتا ہے کہ دوسروں کے
منافع کو کیا ہے، یا خود دونوں اور دوسروں کی. پھر یہاں تک کہ مقدس الفاظ
بھی اس نے طویل عرصے سے مطالعہ کیا ہے اس سے واضح نہیں ہیں، ان لوگوں کا
ذکر نہیں کرتے جو اس نے مطالعہ نہیں کیا ہے.

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