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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
4) Right Action
(Sammaa-kammanta)
5) Right Livelihood
(Sammaa-aajiva)
Mental Development
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:
|
Past Existence |
1. Ignorance (avijjaa) |
Karma Process (kamma-bhava) 5 causes: 1, 2, 8, 9, 10 |
|
2. Karma-Formations (sankhaaraa) |
||
|
Present Existence |
3. Consciousness (vi~n~naa.na) |
Rebirth-Process (upapatti-bhava) 5 results: 3-7 |
|
4. Mental and Physical Existence (naamaruupa) |
||
|
5. 6 Sense Organs (sa.l-aayatana) |
||
|
6. Sense-Impression (phassa) |
||
|
7. Feeling (vedanaa) |
||
|
8. Craving (ta.nha) |
Karma Process (kamma-bhava) 5 causes: 1, 2, 8, 9, 10 |
|
|
9. Clinging (upaadaana) |
||
|
10. Process of Existence (bhava) |
||
|
Future Existence |
11. Rebirth (jaati) |
Rebirth-Process (upapatti-bhava) 5 results: 3-7 |
|
12. Decay and Death (jaraa-marana) |
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?
- Thought free from lust (nekkhamma-sankappa).
- Thought free from ill-will (avyaapaada-sankappa).
- 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
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
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.
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.
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.
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:
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’.
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.
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.
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.
(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.
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.
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.
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.
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.
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.
(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.
noble disciple, avoiding a wrong way of living, gets his livelihood by a
right way of living, this is called Right Livelihood.
the Majjhima-Nikaaya, No. 117, it is said: ‘To practice deceit,
treachery, soothsaying, trickery, usury: this is wrong livelihood.’
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’.
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.
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.
(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.
(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
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?
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.
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.
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-
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.)
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.
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.
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.
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.
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.)
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.
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.)
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.’
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.
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.
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.
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.’
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.’
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;
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.’
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.’
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.
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:
delight and discontent he has mastery; he does not allow himself to be
overcome by discontent; he subdues it, as soon as it arises.
fear and anxiety; he does not allow himself to be overcome by fear and
anxiety; he subdues them, as soon as they arise.
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.
Absorptions’ (jhana), which purify the mind, and bestow happiness even
here, these he may enjoy at will, without difficulty, without effort.
‘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.
‘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.
through the ‘Cessation of Passions’ (aasavakkhaya), come to know for
himself, even in this life, the stainless deliverance of mind, the
deliverance through wisdom.
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.
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’.
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.
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.
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.
(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.
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.
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.
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.
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 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 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 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.
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.
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.
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.
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.
watching over In- and Out-breathing, practiced and developed, bring the
four ‘Foundations of Mindfulness’ (satipa.t.thaana) to perfection?
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.
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.
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.
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.
four Foundations of Mindfulness, practiced and developed, bring the
seven ‘Elements of Enlightenment’ (bojjhanga) to full perfection?
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.
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.
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.
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.
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.
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.
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.
Foundations of Mindfulness, thus practiced and developed, bring the
seven elements of enlightenment to full perfection.
seven elements of enlightenment, practiced and developed, bring Wisdom
and Deliverance (vijjaa-vimutti) to full perfection?
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.
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.
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.
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.
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.
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)’.
(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 PesalaWhere Have You Come From? |
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The During |
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The Weaver’s Daughter
One
Three
The
“Young girl, where have you come from?” “Young girl, where are you going to?” “Do you not know?” “Do you know?”
The
The Buddha silenced them and asked the girl to explain her answers. The girl replied:
“When “When “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
The
“Blind is this world, only a few can see clearly.
The girl realised nibbāna and became a Stream-winner on hearing this verse. |
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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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Buddhism Videos
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
2nd 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
Fruits & Vegetables Growers Party
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Vegetables Growers PartyFree Birds mindful meditative swimming to overcome hunger illness. capsicum cucumber carrot bean vegetables & fruit plants & trees all over the world & be happy & proud like an elephant Societies of the world Thunder ” Hum Prapanch Prabuddha Prapanchmay
karunge.” We will make the whole world Awakened Universe
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
DO GOOD
PURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in Classical Pāḷi,05) Classical Pāḷi,
DO GOODPURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in
ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
DO GOODPURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in
ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
की एक सुंदर श्रृंखला यह बताती है कि 5 निवराहास कैसे दिमाग की शुद्धता को
प्रभावित करते हैं और वास्तविकता को समझने की क्षमता को समझते हैं।
कटोरे की कल्पना करो, उत्तेजित, गड़बड़ हो गया, एक अंधेरे जगह में डाल
दिया। अगर अच्छी दृष्टि वाला एक आदमी अपने चेहरे के प्रतिबिंब को देखना था,
तो वह वास्तव में नहीं जानता या देखता था। उसी तरह, ब्राह्मण, जब एक आदमी
अपने दिमाग के साथ रहता है और संदेह से और अभिभूत होता है - और डरावते, और
पता नहीं है, क्योंकि यह वास्तव में है, संदेह से बचने का तरीका - और -
वाविंग जो उत्पन्न नहीं हो सकता है, फिर वह नहीं कर सकता है जानें या
देखें, क्योंकि यह वास्तव में है, दूसरों के लाभ के लिए, दोनों के लाभ के
लिए, दोनों के लाभ के लिए। फिर भी उनके द्वारा अध्ययन किए गए पवित्र शब्दों
को उनके लिए स्पष्ट नहीं किया गया है, उन लोगों का उल्लेख नहीं किया गया
है।
की एक सुंदर श्रृंखला यह बताती है कि पांच निवराहास कैसे दिमाग की शुद्धता
और वास्तविकता को समझने की क्षमता को प्रभावित करने की क्षमता को प्रभावित
करते हैं।
मौके पर आशीर्वेथी में, अनाथपिंडिका के मठ में धन्य व्यक्ति रह रहा था।
{एन} फिर शागारावा ने ब्राह्मण को आशीर्वाद दिया और आगमन पर, उसके साथ
विनम्र बधाई का आदान-प्रदान किया। मित्रवत बधाई और सौजन्य के आदान-प्रदान
के बाद, वह एक तरफ बैठ गया। जैसे ही वह वहां बैठा था, उसने धन्य से कहा:
यह क्यों है, अच्छा गोटा, यह क्यों आता है कि कभी-कभी पवित्र शब्दों के
बारे में मैंने लंबे समय से अध्ययन किया है, मेरे लिए स्पष्ट नहीं हैं, उन
लोगों का उल्लेख नहीं है जिनका मैंने अध्ययन नहीं किया है? और यह भी कि
कभी-कभी अन्य पवित्र शब्द जिन्हें मैंने इतना अध्ययन नहीं किया है, वे मेरे
लिए स्पष्ट हैं, जिनके बारे में मैंने अध्ययन किया है?
ठीक है, ब्राह्मण, जब एक आदमी अपने दिल के साथ रहता है और समझदार इच्छाओं
से अभिभूत होता है, और यह नहीं पता करता है, क्योंकि यह वास्तव में है,
जैसा कि उत्पन्न होने वाली भावनाओं से बचने का तरीका है, तो वह नहीं जानता
या देख सकता है, जैसा कि यह वास्तव में है, अपने लाभ के लिए क्या है, न ही
वह जान सकता है और देख सकता है कि दूसरों के लाभ के लिए क्या है, या स्वयं
और अन्य दोनों। फिर भी उसके पास लंबे समय से अध्ययन किए गए पवित्र शब्दों
को भी स्पष्ट नहीं किया गया है, उन लोगों का उल्लेख नहीं करने के लिए उन
लोगों का उल्लेख नहीं किया गया है।
कीजिए, ब्राह्मण, लाख, हल्दी, गहरे हरे या क्रिमसन डाई के साथ मिश्रित
पानी का एक कटोरा। अगर अच्छी दृष्टि वाले व्यक्ति को अपने चेहरे के
प्रतिबिंब को देखना था, तो वह वास्तव में नहीं जानता या देखता था। उसी तरह,
ब्राह्मण, जब एक आदमी अपने दिल के साथ रहता है और समझदार इच्छाओं से
अभिभूत होता है, और यह नहीं पता करता है, क्योंकि यह वास्तव में है, जैसा
कि उत्पन्न होने वाली भावनाओं से बचने का तरीका है, तो वह नहीं जानता या
देख सकता है , जैसा कि वास्तव में है, दोनों के लाभ के लिए, दूसरों के लाभ
के लिए, दूसरों के लाभ के लिए क्या है। फिर भी उसके पास लंबे समय से अध्ययन
किए गए पवित्र शब्दों को भी स्पष्ट नहीं किया गया है, उन लोगों का उल्लेख
नहीं करने के लिए उन लोगों का उल्लेख नहीं किया गया है।
ब्राह्मण, जब एक आदमी अपने दिल से निवास करता है और बदली से अभिभूत होता
है, और यह नहीं पता करता है, क्योंकि यह वास्तव में है, बीमार होने वाले
बीमारियों से बचने का तरीका, फिर वह नहीं जानता या देख सकता है वास्तव में,
अपने लाभ के लिए क्या है, न ही वह जान सकता है और देख सकता है कि दूसरों
के लाभ के लिए क्या है, या स्वयं और दूसरों दोनों। फिर भी उसके पास लंबे
समय से अध्ययन किए गए पवित्र शब्दों को भी स्पष्ट नहीं किया गया है, उन
लोगों का उल्लेख नहीं करने के लिए उन लोगों का उल्लेख नहीं किया गया है।
के एक कटोरे की कल्पना करो, आग पर गर्म, उबलते हुए और बुलबुला। अगर अच्छी
दृष्टि वाले व्यक्ति को अपने चेहरे के प्रतिबिंब को देखना था, तो वह वास्तव
में नहीं जानता या देखता था। उसी तरह, ब्राह्मण, जब एक आदमी अपने दिल से
निवास करता है और बीमार इच्छा से अभिभूत होता है, और यह नहीं पता करता है,
क्योंकि यह वास्तव में है, बीमार इच्छाशक्ति से बचने का तरीका, फिर वह नहीं
जानता या देख सकता है , जैसा कि वास्तव में यह है कि, अपने लाभ के लिए
क्या है, न ही वह जान सकता है और देख सकता है कि दूसरों के लाभ के लिए क्या
है, या स्वयं और अन्य दोनों। फिर भी उसके पास लंबे समय से अध्ययन किए गए
पवित्र शब्दों को भी स्पष्ट नहीं किया गया है, उन लोगों का उल्लेख नहीं
करने के लिए उन लोगों का उल्लेख नहीं किया गया है।
ब्राह्मण, जब एक आदमी अपने दिल से निवास करता है और स्लॉथ-एंड-टॉरपोर
द्वारा अभिभूत होता है, और यह नहीं जानता, क्योंकि यह वास्तव में होता है,
स्लॉथ-एंड-टॉरपोर से बचने का तरीका जो उत्पन्न होता है, तो वह नहीं जानता
या देखें, क्योंकि यह वास्तव में है, अपने लाभ के लिए क्या है, न ही वह जान
सकता है और देख सकता है कि दूसरों के लाभ के लिए क्या है, या स्वयं और
दूसरों दोनों। फिर भी उसके पास लंबे समय से अध्ययन किए गए पवित्र शब्दों को
भी स्पष्ट नहीं किया गया है, उन लोगों का उल्लेख नहीं करने के लिए उन
लोगों का उल्लेख नहीं किया गया है।
मॉस और पानी के पौधों के साथ कवर पानी का एक कटोरा कल्पना करें। अगर अच्छी
दृष्टि वाले व्यक्ति को अपने चेहरे के प्रतिबिंब को देखना था, तो वह
वास्तव में नहीं जानता या देखता था। उसी तरह, ब्राह्मण, जब एक आदमी अपने
दिल से निवास करता है और स्लॉथ-एंड-टॉरपोर द्वारा अभिभूत होता है, और नहीं
पता, जैसा कि वास्तव में होता है, स्लॉथ-एंड-टॉरपोर से बचने का तरीका, फिर
उत्पन्न होता है, फिर वह नहीं पता या देख सकते हैं, क्योंकि यह वास्तव में
है, अपने लाभ के लिए क्या है, न ही वह जान सकता है और देख सकता है कि
दूसरों के लाभ के लिए क्या है, या स्वयं और दूसरों दोनों। फिर भी उसके पास
लंबे समय से अध्ययन किए गए पवित्र शब्दों को भी स्पष्ट नहीं किया गया है,
उन लोगों का उल्लेख नहीं करने के लिए उन लोगों का उल्लेख नहीं किया गया है।
ब्राह्मण, जब एक आदमी अपने दिल से घबरा रहा था और चिंता और झुकाव से
अभिभूत हो गया, और नहीं पता, क्योंकि यह वास्तव में है, चिंता-और-झुकाव से
बचने का तरीका, फिर वह नहीं जानता या देखें, क्योंकि यह वास्तव में है,
अपने लाभ के लिए क्या है, न ही वह जान सकता है और देख सकता है कि दूसरों के
लाभ के लिए क्या है, या स्वयं और दूसरों दोनों। फिर भी उसके पास लंबे समय
से अध्ययन किए गए पवित्र शब्दों को भी स्पष्ट नहीं किया गया है, उन लोगों
का उल्लेख नहीं करने के लिए उन लोगों का उल्लेख नहीं किया गया है।
DO GOODPURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in
Classical Assamese-ধ্ৰুপদী অসমীয়া
মাইণ্ডেকৈক প্ৰবুদ্ধ ব্ৰহ্মাণ্ডৰ বুদ্ধক হেলান দি কওঁক ধ্ৰুপদী অসম-ধ্ৰুপদী
অসমীয়া 13) ধ্ৰুপদী অসম-ধ্ৰুপদী অসমীয়া 5 nīvaraṇas মনৰ বিশুদ্ধতা আৰু
বাস্তৱতাক যেনেকৈ আছে তেনেদৰে উপলব্ধি কৰাৰ সামৰ্থ্যক কেনেদৰে প্ৰভাৱিত কৰে
বুজাবলৈ এক সুন্দৰ উপমাৰ শৃংখলা। কল্পনা কৰক এটা বাটি, উত্তেজিত, খেলিমেলি
কৰা, এটা আন্ধাৰ ঠাইত ৰখা। যদি ভাল দৃষ্টিশক্তি থকা এজন মানুহে তেওঁৰ মুখৰ
প্ৰতিফলন দেখিব পাৰে, তেন্তে তেওঁ সঁচাকৈয়ে নাজানিছিল বা দেখা নাছিল।
একেদৰে, ব্ৰাহ্মণ, যেতিয়া এজন মানুহে নিজৰ মনৰ সৈতে বাস কৰে আৰু সন্দেহ -
আৰু ভয়াৱহতাৰ দ্বাৰা অধিক অভিভূত হয়, আৰু নাজানে, কিয়নো ই প্ৰকৃততে
সন্দেহ এৰাই চলিবলৈ উপায় - আৰু - যি টো ওলাই আহিব নোৱাৰে, তেতিয়া তেওঁ
জানিব বা চাব নোৱাৰে, কিয়নো এইটো সঁচাকৈয়ে, আনৰ হিতৰ বাবে, দুয়োৰে হিতৰ
বাবে, দুয়োৰে হিতৰ বাবে। তথাপিও তেওঁ অধ্যয়ন কৰা পবিত্ৰ শব্দবোৰ তেওঁৰ
বাবে স্পষ্ট কৰা হোৱা নাই, সেইবোৰউল্লেখ কৰা হোৱা নাই।
DO GOODPURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in
Classical Bengali-ক্লাসিক্যাল বাংলা,
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।
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।
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।
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।
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।
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।
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।
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।
DO GOODPURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in Classical Gujarati-ક્લાસિકલ ગુજરાતી,
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.
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.
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.
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.
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.
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.
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.
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.
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.
ಶುದ್ಧತೆಯನ್ನು ಹೇಗೆ ಪ್ರಭಾವಿಸುತ್ತದೆ ಮತ್ತು ರಿಯಾಲಿಟಿ ಗ್ರಹಿಸುವ ಸಾಮರ್ಥ್ಯವು
ಹೇಗೆ ತನ್ನ ಸಾಮರ್ಥ್ಯವನ್ನು ಹೇಗೆ ಪರಿಣಾಮ ಬೀರುತ್ತದೆ ಎಂಬುದನ್ನು ವಿವರಿಸಲು
ಸುಂದರವಾದ ಸರಣಿಗಳು.
ಬೌಲ್ ಅನ್ನು ಕಲ್ಪಿಸಿಕೊಳ್ಳಿ, ಕ್ಷೋಭೆಗೊಳಗಾದ, ಮಂಜುಗಡ್ಡೆಯೊಂದನ್ನು ಕಸಿದುಕೊಳ್ಳಿ,
ಡಾರ್ಕ್ ಸ್ಥಳದಲ್ಲಿ ಇರಿಸಿ. ಉತ್ತಮ ದೃಷ್ಟಿ ಹೊಂದಿರುವ ವ್ಯಕ್ತಿಯು ತನ್ನ ಮುಖದ
ಪ್ರತಿಬಿಂಬವನ್ನು ನೋಡುತ್ತಿದ್ದರು, ಅದು ನಿಜವಾಗಿಯೂ ಅದು ತಿಳಿದಿಲ್ಲ ಅಥವಾ
ನೋಡುವುದಿಲ್ಲ. ಅದೇ ರೀತಿ, ಬ್ರಹ್ಮನ್, ಒಬ್ಬ ಮನುಷ್ಯನು ತನ್ನ ಮನಸ್ಸಿನಲ್ಲಿ
ನೆಲೆಸಿದ್ದಾನೆ ಮತ್ತು ಅನುಮಾನದಿಂದ ತುಂಬಿಹೋಗಿವೆ - & - ವೇವರ್, &
ಗೊತ್ತಿಲ್ಲ, ಇದು ನಿಜಕ್ಕೂ, ಅನುಮಾನದಿಂದ ತಪ್ಪಿಸಿಕೊಳ್ಳುವ ಮಾರ್ಗ - ಮತ್ತು -
ಏರಿಕೆಗೆ ಕಾರಣವಾಗುತ್ತದೆ, ನಂತರ ಅವರು ಸಾಧ್ಯವಿಲ್ಲ ತಿಳಿದಿರುವಂತೆ, ಅದು ನಿಜಕ್ಕೂ,
ಇತರರ ಲಾಭಕ್ಕೆ, ಎರಡೂ ಲಾಭಕ್ಕೆ, ಎರಡೂ ಲಾಭಕ್ಕೆ, ಅವರು ದೀರ್ಘ ಅಧ್ಯಯನ ಮಾಡಿದ ಪವಿತ್ರ
ಪದಗಳು ಅವನಿಗೆ ಸ್ಪಷ್ಟವಾಗಿಲ್ಲ, ಅವರು ಅಧ್ಯಯನ ಮಾಡಿದವರಲ್ಲಿ ಉಲ್ಲೇಖಿಸಬಾರದು.
ನವವರ್ಗಗಳು ಮನಸ್ಸಿನ ಶುದ್ಧತೆ ಮತ್ತು ಅದರಂತೆಯೇ ವಾಸ್ತವತೆಯನ್ನು ಗ್ರಹಿಸುವ
ಸಾಮರ್ಥ್ಯವನ್ನು ಹೇಗೆ ಪರಿಣಾಮ ಬೀರುತ್ತದೆ ಎಂಬುದನ್ನು ವಿವರಿಸಲು ಸುಂದರವಾದ ಸರಣಿಗಳು.
ಸಂದರ್ಭದಲ್ಲಿ ಆಶೀರ್ವದಿಸಿರುವವನು ಜೆರಾಸ್ ಗ್ರೋವ್, ಅನಂತಪುಂಡಿಕಾ ಅವರ
ಮೊನಾಸ್ಟರಿಯಲ್ಲಿನ ಸಾವತ್ತಿದಲ್ಲಿ ಉಳಿದರು. ಸೌಹಾರ್ದ ಶುಭಾಶಯಗಳು ಮತ್ತು ಸೌಜನ್ಯಗಳ
ವಿನಿಮಯದ ನಂತರ, ಅವರು ಒಂದು ಕಡೆ ಕುಳಿತುಕೊಂಡರು. ಅವರು ಕುಳಿತಿರುವಾಗ ಅವರು
ಆಶೀರ್ವದಿಸಿದವರಿಗೆ ಹೇಳಿದರು:
ಇದು ಏಕೆ, ಉತ್ತಮ ಗೊಟಾಮಾ, ನಾನು ದೀರ್ಘಕಾಲ ಅಧ್ಯಯನ ಮಾಡಿದ ಕೆಲವೊಮ್ಮೆ ಪವಿತ್ರ ಪದಗಳ
ಬಗ್ಗೆ ಹೇಗೆ ಬರುವುದಿಲ್ಲ, ನಾನು ಅಧ್ಯಯನ ಮಾಡದವರ ಬಗ್ಗೆ ಉಲ್ಲೇಖಿಸಬಾರದು? ಮತ್ತು
ಕೆಲವೊಮ್ಮೆ ನಾನು ಅಧ್ಯಯನ ಮಾಡದ ಇತರ ಪವಿತ್ರ ಪದಗಳು ನನಗೆ ಸ್ಪಷ್ಟವಾಗಿಲ್ಲ, ನಾನು
ಅಧ್ಯಯನ ಮಾಡಿದವರನ್ನೂ ಉಲ್ಲೇಖಿಸಬಾರದು?
ವೆಲ್, ಬ್ರಹ್ಮನ್, ಒಬ್ಬ ಮನುಷ್ಯನು ತನ್ನ ಹೃದಯದೊಂದಿಗೆ ನೆಲೆಸಿದ್ದಾನೆ ಮತ್ತು
ಅರ್ಥಪೂರ್ಣ-ಆಸೆಗಳಿಂದ ತುಂಬಿಹೋದಾಗ, ಮತ್ತು ಅದು ನಿಜಕ್ಕೂ, ಏರಿಕೆಗೆ ಒಳಗಾದ
ಇಂದ್ರಿಯ-ಆಸೆಗಳಿಂದ ತಪ್ಪಿಸಿಕೊಳ್ಳುವ ಮಾರ್ಗವಾಗಿದೆ, ನಂತರ, ಅವರು ತಿಳಿದಿಲ್ಲ ಅಥವಾ
ನೋಡುತ್ತಾರೆ ಇದು ನಿಜಕ್ಕೂ, ತನ್ನದೇ ಆದ ಲಾಭಕ್ಕೆ ಏನು, ಅಥವಾ ಅವರು ಇತರರ ಲಾಭಕ್ಕೆ
ಅಥವಾ ಸ್ವತಃ ಮತ್ತು ಇತರರ ಲಾಭಕ್ಕೆ ಏನೆಂದು ತಿಳಿಯಬಹುದು. ನಂತರ ಅವರು ದೀರ್ಘಕಾಲ
ಅಧ್ಯಯನ ಮಾಡಿದ ಪವಿತ್ರ ಪದಗಳು ಅವನಿಗೆ ಸ್ಪಷ್ಟವಾಗಿಲ್ಲ, ಅವರು ಅಧ್ಯಯನ ಮಾಡದವರಲ್ಲಿ
ಉಲ್ಲೇಖಿಸಬಾರದು.
ಬ್ರಹ್ಮನ್, ಲ್ಯಾಕ್, ಅರಿಶಿನ, ಗಾಢ ಹಸಿರು ಅಥವಾ ಕಡುಗೆಂಪು ಬಣ್ಣದಿಂದ ಬೆರೆಸುವ
ನೀರಿನ ಬೌಲ್. ಒಳ್ಳೆಯ ದೃಷ್ಟಿ ಹೊಂದಿರುವ ವ್ಯಕ್ತಿಯು ತನ್ನ ಮುಖದ ಪ್ರತಿಬಿಂಬವನ್ನು
ನೋಡುತ್ತಿದ್ದರೆ, ಅದು ನಿಜವಾಗಿಯೂ ತಿಳಿದಿಲ್ಲ ಅಥವಾ ಅದನ್ನು ನೋಡಲಾಗುವುದಿಲ್ಲ. ಅದೇ
ರೀತಿಯಲ್ಲಿ, ಬ್ರಾಹ್ಮಣನು ತನ್ನ ಹೃದಯದೊಂದಿಗೆ ಹೊಂದಿದ್ದನು ಮತ್ತು
ಅರ್ಥಪೂರ್ಣ-ಆಸೆಗಳಿಂದ ತುಂಬಿಹೋದಾಗ, ಮತ್ತು ಅದು ನಿಜಕ್ಕೂ ತಿಳಿದಿಲ್ಲ, ಏರಿಕೆಗೆ
ಒಳಗಾದ ಇಂದ್ರಿಯ-ಆಸೆಗಳಿಂದ ತಪ್ಪಿಸಿಕೊಳ್ಳುವ ಮಾರ್ಗ, ನಂತರ ಅವರು ತಿಳಿದಿಲ್ಲ ಅಥವಾ
ನೋಡುತ್ತಾರೆ , ಅದು ನಿಜಕ್ಕೂ, ಅವನ ಸ್ವಂತ ಲಾಭಕ್ಕೆ, ಇತರರ ಲಾಭಕ್ಕೆ, ಎರಡೂ ಲಾಭಕ್ಕೆ
ಏನು. ನಂತರ ಅವರು ದೀರ್ಘಕಾಲ ಅಧ್ಯಯನ ಮಾಡಿದ ಪವಿತ್ರ ಪದಗಳು ಅವನಿಗೆ ಸ್ಪಷ್ಟವಾಗಿಲ್ಲ,
ಅವರು ಅಧ್ಯಯನ ಮಾಡದವರಲ್ಲಿ ಉಲ್ಲೇಖಿಸಬಾರದು.
ಬ್ರಾಹ್ಮಣೆಂದರೆ, ಒಬ್ಬ ಮನುಷ್ಯನು ತನ್ನ ಹೃದಯದೊಂದಿಗೆ ನೆಲೆಸಿದ್ದಾನೆ ಮತ್ತು
ಅನಾರೋಗ್ಯದಿಂದ ತುಂಬಿಹೋಗುತ್ತಾನೆ, ಮತ್ತು ಅದು ನಿಜಕ್ಕೂ, ಅನಾರೋಗ್ಯದಿಂದ
ತಪ್ಪಿಸಿಕೊಳ್ಳುವ ಮಾರ್ಗವು ಹುಟ್ಟಿಕೊಂಡಿದೆ, ಆಗ ಅವನು ತಿಳಿದಿಲ್ಲ ಅಥವಾ ನೋಡುವುದಿಲ್ಲ
ನಿಜವಾಗಿಯೂ, ತನ್ನ ಸ್ವಂತ ಲಾಭಕ್ಕೆ ಏನು, ಅಥವಾ ಅವರು ಇತರರ ಲಾಭಕ್ಕೆ ಅಥವಾ ಸ್ವತಃ
ಮತ್ತು ಇತರರ ಲಾಭಕ್ಕೆ ಏನೆಂದು ತಿಳಿಯಬಹುದು. ನಂತರ ಅವರು ದೀರ್ಘಕಾಲ ಅಧ್ಯಯನ ಮಾಡಿದ
ಪವಿತ್ರ ಪದಗಳು ಅವನಿಗೆ ಸ್ಪಷ್ಟವಾಗಿಲ್ಲ, ಅವರು ಅಧ್ಯಯನ ಮಾಡದವರಲ್ಲಿ ಉಲ್ಲೇಖಿಸಬಾರದು.
ಬೌಲ್ ಅನ್ನು ಕಲ್ಪಿಸಿಕೊಳ್ಳಿ, ಬೆಂಕಿಯ ಮೇಲೆ ಬಿಸಿ, ಕುದಿಯುವ ಮತ್ತು ಗುಳ್ಳೆಗಳ ಮೇಲೆ
ಬಿಸಿಮಾಡಲಾಗುತ್ತದೆ. ಒಳ್ಳೆಯ ದೃಷ್ಟಿ ಹೊಂದಿರುವ ವ್ಯಕ್ತಿಯು ತನ್ನ ಮುಖದ
ಪ್ರತಿಬಿಂಬವನ್ನು ನೋಡುತ್ತಿದ್ದರೆ, ಅದು ನಿಜವಾಗಿಯೂ ತಿಳಿದಿಲ್ಲ ಅಥವಾ ಅದನ್ನು
ನೋಡಲಾಗುವುದಿಲ್ಲ. ಅದೇ ರೀತಿಯಲ್ಲಿ, ಬ್ರಾಹ್ಮಣನು, ಒಬ್ಬ ಮನುಷ್ಯನು ತನ್ನ ಹೃದಯದಿಂದ
ಅನಾರೋಗ್ಯದಿಂದ ಹಿಡಿದಿದ್ದನು ಮತ್ತು ಅನಾರೋಗ್ಯದಿಂದ ತುಂಬಿಹೋಗುತ್ತಾನೆ, ಮತ್ತು ಅದು
ನಿಜವಲ್ಲ, ಅನಾರೋಗ್ಯದಿಂದ ತಪ್ಪಿಸಿಕೊಳ್ಳುವ ಮಾರ್ಗವು ಹುಟ್ಟಿಕೊಂಡಿದೆ, ಆಗ ಅವನು
ತಿಳಿದಿಲ್ಲ ಅಥವಾ ನೋಡಬಾರದು , ಇದು ನಿಜವಾಗಿಯೂ, ತನ್ನದೇ ಆದ ಲಾಭಕ್ಕೆ ಏನು, ಅಥವಾ
ಅವರು ಇತರರ ಲಾಭಕ್ಕೆ ಅಥವಾ ಸ್ವತಃ ಮತ್ತು ಇತರರ ಲಾಭಕ್ಕೆ ಏನೆಂದು ತಿಳಿಯಬಹುದು. ನಂತರ
ಅವರು ದೀರ್ಘಕಾಲ ಅಧ್ಯಯನ ಮಾಡಿದ ಪವಿತ್ರ ಪದಗಳು ಅವನಿಗೆ ಸ್ಪಷ್ಟವಾಗಿಲ್ಲ, ಅವರು
ಅಧ್ಯಯನ ಮಾಡದವರಲ್ಲಿ ಉಲ್ಲೇಖಿಸಬಾರದು.
ಬ್ರಾಹ್ಮಣನು, ಒಬ್ಬ ಮನುಷ್ಯನು ತನ್ನ ಹೃದಯದಿಂದ ಇದ್ದನು ಮತ್ತು ಸೋಮಾರಿತನದಿಂದ
ತುಂಬಿಹೋಗುತ್ತಿದ್ದಾಗ, ಮತ್ತು ಅದು ನಿಜವಲ್ಲ, ಸ್ಲಾಮ್-ಮತ್ತು-ಟಾರ್ಪೋರ್ನಿಂದ
ತಪ್ಪಿಸಿಕೊಳ್ಳುವ ಮಾರ್ಗವು ಹುಟ್ಟಿಕೊಂಡಿದೆ, ಆಗ ಅವನು ತಿಳಿದಿಲ್ಲ ಅಥವಾ ನೋಡಿ, ಅದು
ನಿಜವಾಗಿಯೂ, ಅವನ ಸ್ವಂತ ಲಾಭಕ್ಕೆ ಏನಾಗುತ್ತದೆ, ಅಥವಾ ಅವನು ಇತರರ ಲಾಭಕ್ಕೆ ಅಥವಾ
ಸ್ವತಃ ಮತ್ತು ಇತರರ ಲಾಭಕ್ಕೆ ಏನೆಂದು ನೋಡೋಣ. ನಂತರ ಅವರು ದೀರ್ಘಕಾಲ ಅಧ್ಯಯನ ಮಾಡಿದ
ಪವಿತ್ರ ಪದಗಳು ಅವನಿಗೆ ಸ್ಪಷ್ಟವಾಗಿಲ್ಲ, ಅವರು ಅಧ್ಯಯನ ಮಾಡದವರಲ್ಲಿ ಉಲ್ಲೇಖಿಸಬಾರದು.
ಪಾಚಿ ಮತ್ತು ನೀರಿನ-ಸಸ್ಯಗಳೊಂದಿಗೆ ಮುಚ್ಚಿದ ನೀರಿನ ಬೌಲ್ ಅನ್ನು ಕಲ್ಪಿಸಿಕೊಳ್ಳಿ.
ಒಳ್ಳೆಯ ದೃಷ್ಟಿ ಹೊಂದಿರುವ ವ್ಯಕ್ತಿಯು ತನ್ನ ಮುಖದ ಪ್ರತಿಬಿಂಬವನ್ನು ನೋಡುತ್ತಿದ್ದರೆ,
ಅದು ನಿಜವಾಗಿಯೂ ತಿಳಿದಿಲ್ಲ ಅಥವಾ ಅದನ್ನು ನೋಡಲಾಗುವುದಿಲ್ಲ. ಅದೇ ರೀತಿಯಾಗಿ,
ಬ್ರಾಹ್ಮಣನು ಮನುಷ್ಯನು ತನ್ನ ಹೃದಯದಿಂದ ಇದ್ದನು ಮತ್ತು ಸೋಮಾರಿತನದಿಂದ
ಹಿಡಿದುಕೊಂಡಿರುವನು ಮತ್ತು ಸೋಮಾರಿತನದಿಂದ ತುಂಬಿಹೋಗಿವೆ ಇದು ನಿಜವಾಗಿಯೂ ತಿಳಿದಿಲ್ಲ
ಅಥವಾ ನೋಡಲಾಗುವುದಿಲ್ಲ, ಅದು ನಿಜವಾಗಿಯೂ ತನ್ನದೇ ಆದ ಲಾಭಕ್ಕೆ ಏನಾಗುತ್ತದೆ, ಅವನು
ತಿಳಿದಿರಲಿ ಮತ್ತು ಇತರರ ಲಾಭಕ್ಕೆ, ಅಥವಾ ಸ್ವತಃ ಮತ್ತು ಇತರರ ಎರಡೂ. ನಂತರ ಅವರು
ದೀರ್ಘಕಾಲ ಅಧ್ಯಯನ ಮಾಡಿದ ಪವಿತ್ರ ಪದಗಳು ಅವನಿಗೆ ಸ್ಪಷ್ಟವಾಗಿಲ್ಲ, ಅವರು ಅಧ್ಯಯನ
ಮಾಡದವರಲ್ಲಿ ಉಲ್ಲೇಖಿಸಬಾರದು.
ಬ್ರಾಹ್ಮಣನು ತನ್ನ ಹೃದಯದೊಂದಿಗೆ ಆತನ ಹೃದಯದೊಂದಿಗೆ ನೆಲೆಸಿದ್ದನು ಮತ್ತು
ಚಿಂತೆ-ಮತ್ತು-ಕೋಲುಗಳಿಂದ ತುಂಬಿಹೋದಾಗ, ಅದು ನಿಜವಾಗಿಯೂ ತಿಳಿದಿಲ್ಲ, ಅದು
ಏರಿಕೆಯಾಗಿರುವ ಚಿಂತೆ-ಮತ್ತು-ಕೋಪದಿಂದ ತಪ್ಪಿಸಿಕೊಳ್ಳುವ ಮಾರ್ಗ, ಆಗ ಅವನು ತಿಳಿದಿಲ್ಲ
ಅಥವಾ ನೋಡಿ, ಅದು ನಿಜವಾಗಿಯೂ, ಅವನ ಸ್ವಂತ ಲಾಭಕ್ಕೆ ಏನಾಗುತ್ತದೆ, ಅಥವಾ ಅವನು ಇತರರ
ಲಾಭಕ್ಕೆ ಅಥವಾ ಸ್ವತಃ ಮತ್ತು ಇತರರ ಲಾಭಕ್ಕೆ ಏನೆಂದು ನೋಡೋಣ. ನಂತರ ಅವರು ದೀರ್ಘಕಾಲ
ಅಧ್ಯಯನ ಮಾಡಿದ ಪವಿತ್ರ ಪದಗಳು ಅವನಿಗೆ ಸ್ಪಷ್ಟವಾಗಿಲ್ಲ, ಅವರು ಅಧ್ಯಯನ ಮಾಡದವರಲ್ಲಿ
ಉಲ್ಲೇಖಿಸಬಾರದು.
MBS SUNDAY KANNADA DHAMMA DISCOURSE 13/02/2022
നīവാരകൾ മനസ്സിന്റെ വിശുദ്ധിയെയും യാഥാർത്ഥ്യത്തെ തിരിച്ചറിയാനുള്ള
കഴിവിനെയും എങ്ങനെ ബാധിക്കുന്നുവെന്ന് വിശദീകരിക്കേണ്ട മനോഹരമായ ഒരു
പരമ്പരയും.
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.
നൗവാരകൾ മനസ്സിന്റെ വിശുദ്ധിയെയും യാഥാർത്ഥ്യത്തെ മനസ്സിലാക്കാനുള്ള
കഴിവിനെയും കുറിച്ച് വിശദീകരിക്കാനുള്ള മനോഹരമായ ഒരു പരമ്പരയും.
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.
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.
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.
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.
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.
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.
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.
न īvaraṇas मनाच्या शुद्धतेवर आणि वास्तविकतेला समजून घेण्याची क्षमता कशी
प्रभावित करते हे स्पष्ट करण्यासाठी समीरांची एक सुंदर मालिका.
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.
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.
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.
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.
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.
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.
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.
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.
तथागत 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),
एनसारससले दिमागको शुद्धता र यसको यथार्थतालाई असर गर्ने क्षमताको बारेमा
बुझ्नको लागि सित्तहरूको सुन्दर श्रृंखलाहरू र यसको क्षमतालाई बुझ्ने
क्षमता छ।
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।
एनसारसले कसरी पाँचवटा नासरसाउसले दिमाग र यसको वास्तविकतालाई कम महसुस
गर्ने क्षमताको प्रभावलाई असर गर्ने क्षमताको प्रभाव पार्दछ भनेर वर्णन
गर्न।
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।
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।
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।
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।
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।
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।
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।
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 |
nīvaralanas ମନର ଶୁଦ୍ଧତା ଏବଂ ବାସ୍ତବତାକୁ ବୁ to ିବା ପାଇଁ ଏହାର ଏକ ସୁନ୍ଦର
କ୍ରମକୁ ବ୍ୟାଖ୍ୟା କରିବା ପାଇଁ ଏକ ସୁନ୍ଦର କ୍ରମକୁ ବୁ to ାଏ |
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।
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।
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।
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।
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।
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।
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।
83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
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.
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.
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.
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.
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.
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.
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.
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.
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.
87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
PऊऱीFय़् ंईण्ढ् Sआईढ् ऱ्ECळीणीण्ङ् भूढ्ढःआ ओफ़् Pरबुड्द ऊनिवेर्से इन् Cलस्सिcअल् Sअन्स्क्रिट् छ्लस्सिचल् षन्स्क्रित्बेऔटिफ़ुल् सेरिएस् ओफ़् सिमिलेस् टो एxप्लैन् होw ते 5 न्īवरṇअस् अफ़्फ़ेcट्
ते पुरिट्य् ओफ़् ते मिन्ड् & इट्स् अबिलिट्य् टो पेर्cएइवे ते
रेअलिट्य् अस् इट् इस्.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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:)
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؛
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.
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؟
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.
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.
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.
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.
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.
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.
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.
#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,
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.
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.
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.
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.
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.
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.
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.
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.
DO GOODPURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in Classical Telugu- క్లాసికల్ తెలుగు,
nīvaraṇas మనస్సు యొక్క స్వచ్ఛతను ఎలా ప్రభావితం చేస్తుందో వివరించడానికి
ఒక అందమైన సిరీస్ & రియాలిటీని గ్రహించడానికి దాని సామర్ధ్యం.
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.
నావరాస్ మనస్సు యొక్క స్వచ్ఛతను మరియు రియాలిటీని గ్రహించగల సామర్థ్యాన్ని
ఎలా ప్రభావితం చేస్తుందో వివరించడానికి ఒక అందమైన సిరీస్.
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.
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.
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.
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.
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.
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.
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.
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
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.
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.
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.
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:
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.
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.
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.
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.
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.
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.
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.
#RAM_TEMPLE #भाजपा #RSS #काशी #विश्वनाथ_कोर्रिडोर #मोदी #बनारस
#वालेमिश्राजी #योगी #भाजपा #अखिलेश #काशी #व…..
DO GOOD
PURIFY MIND-Awakened One To Create Awaken Universe
at Sri Lanka in
Classical
Sinhala-සම්භාව්ය සිංහල,
Classical
Sinhala-සම්භාව්ය සිංහල,
93)
Classical Sinhala-සම්භාව්ය සිංහල,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe
at
Myanmar (Burma)-75)
Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe
at
Bangladesh
17)
Classical Bengali-ক্লাসিক্যাল বাংলা,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe
at
Thailand-105)
Classical Thai-ภาษาไทยคลาสสิก,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe
at
Laos-62)
Classical Lao-ຄລາສສິກລາວ,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe
at
Cambodia-
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe
at
Vietnam-
112) Classical Vietnamese-Tiếng Việ,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe
at
Indonesia-50)
Classical Indonesian-Bahasa Indonesia Klasik,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe
at
Malaysia-69)
Classical Malay-Melayu Klasik,
East Asian Mahayana Buddhism
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe
at
People’s Republic of China-
23) Classical Chinese (Simplified)-古典中文（简体）,
24) Classical Chinese (Traditional)-古典中文（繁體）,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe
at
Taiwan,
105) Classical Thai-ภาษาไทยคลาสสิก,
Hong Kong and Overseas Chinese Areas
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe
at
South Korea-59)
Classical Korean-고전 한국어,
53)
Classical Japanese-古典的なイタリア語,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe in East Turkestan
in
Classical
Turkish-Klasik Türk,
Turkish-Klasik Türk,
106)
Classical Turkish-Klasik Türk,
O GOODPURIFY MIND-Awakened One To Create Awaken Universe in Inner Mongoli in
Classical
Mongolian-Сонгодог Монгол,
74)
Classical Mongolian-Сонгодог Монгол,
Mongolian-Сонгодог Монгол,
74)
Classical Mongolian-Сонгодог Монгол,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe in Mongoli in
Classical
Mongolian-Сонгодог Монгол
Mongolian-Сонгодог Монгол
74)
Classical Mongolian-Сонгодог Монгол,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe among
Tibetans in Exile
Noble Eightfold Path
Wisdom
Right Intention
Right Thought
(Sammaa-sankappa)
D. 22
What, now, is Right Thought?
- Thought free from lust (nekkhamma-sankappa).
- Thought free from ill-will (avyaapaada-sankappa).
- 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.
44 Buddha’s Own Words
Fruits & Vegetables Growers Party
PURIFY MIND-BUDDHAPURIFY MIND-BUDDHA Path for All Societies to Attain Eternal BlissFree Online Agricultural University for Awakened Ashoka Fruits & Vegetables Growers PartyFree Birds mindful meditative swimming to overcome hunger illness. capsicum cucumber carrot bean vegetables & fruit plants & trees all over the world & be happy & proud like an elephant Aboriginal Awakened Societies of the world Thunder ” Hum Prapanch
Prabuddha Prapanchmay karunge.” We will make the whole world Prabuddha
Prapanch/Vishwa
sarvajan.ambedkar.org
ocean, an ocean’, bhikkhus, says an uninstructed ordinary person. This
is not, bhikkhus, an ocean in the discipline of the noble ones. This,
bhikkhus, is a great mass of water, a great flood of water.
are, bhikkhus, forms cognizable by the eye, which are agreeable,
pleasant, pleasing, enticing, connected with sensuality, delightful.
There the world with the devas, Māras, Brahmās, with recluses and
brahmans, this generation with devas and humans, is in majority
submerged, having become entangled like a thread, having become like a
knot of string, become like [mixed] grass and reeds, unable to go beyond
states of woe, painful conditions, downfalls, transmigration.
are, bhikkhus, sounds cognizable by the ear, which are agreeable,
pleasant, pleasing, enticing, connected with sensuality, delightful.
There the world with the devas, Māras, Brahmās, with recluses and
brahmans, this generation with devas and humans, is in majority
submerged, having become entangled like a thread, having become like a
knot of string, become like [mixed] grass and reeds, unable to go beyond
states of woe, painful conditions, downfalls, transmigration.
are, bhikkhus, odors cognizable by the nose, which are agreeable,
pleasant, pleasing, enticing, connected with sensuality, delightful.
There the world with the devas, Māras, Brahmās, with recluses and
brahmans, this generation with devas and humans, is in majority
submerged, having become entangled like a thread, having become like a
knot of string, become like [mixed] grass and reeds, unable to go beyond
states of woe, painful conditions, downfalls, transmigration.
are, bhikkhus, tastes cognizable by the tongue, which are agreeable,
pleasant, pleasing, enticing, connected with sensuality, delightful.
There the world with the devas, Māras, Brahmās, with recluses and
brahmans, this generation with devas and humans, is in majority
submerged, having become entangled like a thread, having become like a
knot of string, become like [mixed] grass and reeds, unable to go beyond
states of woe, painful conditions, downfalls, transmigration.
are, bhikkhus, bodily phenomena cognizable by the body, which are
agreeable, pleasant, pleasing, enticing, connected with sensuality,
delightful. There the world with the devas, Māras, Brahmās, with
recluses and brahmans, this generation with devas and humans, is in
majority submerged, having become entangled like a thread, having become
like a knot of string, become like [mixed] grass and reeds, unable to
go beyond states of woe, painful conditions, downfalls, transmigration.
are, bhikkhus, mental phenomena cognizable by the mind, which are
agreeable, pleasant, pleasing, enticing, connected with sensuality,
delightful. There the world with the devas, Māras, Brahmās, with
recluses and brahmans, this generation with devas and humans, is in
majority submerged, having become entangled like a thread, having become
like a knot of string, become like [mixed] grass and reeds, unable to
go beyond states of woe, painful conditions, downfalls, transmigration.
, samuddo’ti, bhikkhave, assutavā puthujjano bhāsati. Neso, bhikkhave,
ariyassa vinaye samuddo. Mahā eso, bhikkhave, udaka·rāsi
mahā·udaka·ṇ·ṇavo.
bhikkhave, cakkhu·viññeyyā rūpā iṭṭhā kantā manāpā piya·rūpā
kām·ūpasaṃhitā rajanīyā. Ayaṃ vuccati, bhikkhave, ariyassa vinaye
samuddo. Etthāyaṃ sa·devako loko sa·mārako sa·brahmako
sa·s·samaṇa·brāhmaṇī pajā sa·deva·manussā yebhuyyena samunnā
tant·ākulaka·jātā kula·gaṇṭhika·jātā muñja·pabbaja·bhūtā, apāyaṃ
duggatiṃ vinipātaṃ saṃsāraṃ n·ātivattati.
bhikkhave, sota·viññeyyā saddā iṭṭhā kantā manāpā piya·rūpā
kām·ūpasaṃhitā rajanīyā. Ayaṃ vuccati, bhikkhave, ariyassa vinaye
samuddo. Etthāyaṃ sa·devako loko sa·mārako sa·brahmako
sa·s·samaṇa·brāhmaṇī pajā sa·deva·manussā yebhuyyena samunnā
tant·ākulaka·jātā kula·gaṇṭhika·jātā muñja·pabbaja·bhūtā, apāyaṃ
duggatiṃ vinipātaṃ saṃsāraṃ n·ātivattati.
bhikkhave, ghāna·viññeyyā gandhā iṭṭhā kantā manāpā piya·rūpā
kām·ūpasaṃhitā rajanīyā. Ayaṃ vuccati, bhikkhave, ariyassa vinaye
samuddo. Etthāyaṃ sa·devako loko sa·mārako sa·brahmako
sa·s·samaṇa·brāhmaṇī pajā sa·deva·manussā yebhuyyena samunnā
tant·ākulaka·jātā kula·gaṇṭhika·jātā muñja·pabbaja·bhūtā, apāyaṃ
duggatiṃ vinipātaṃ saṃsāraṃ n·ātivattati.
bhikkhave, jivhā·viññeyyā rasā iṭṭhā kantā manāpā piya·rūpā
kām·ūpasaṃhitā rajanīyā. Ayaṃ vuccati, bhikkhave, ariyassa vinaye
samuddo. Etthāyaṃ sa·devako loko sa·mārako sa·brahmako
sa·s·samaṇa·brāhmaṇī pajā sa·deva·manussā yebhuyyena samunnā
tant·ākulaka·jātā kula·gaṇṭhika·jātā muñja·pabbaja·bhūtā, apāyaṃ
duggatiṃ vinipātaṃ saṃsāraṃ n·ātivattati.
bhikkhave, kāya·viññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piya·rūpā
kām·ūpasaṃhitā rajanīyā. Ayaṃ vuccati, bhikkhave, ariyassa vinaye
samuddo. Etthāyaṃ sa·devako loko sa·mārako sa·brahmako
sa·s·samaṇa·brāhmaṇī pajā sa·deva·manussā yebhuyyena samunnā
tant·ākulaka·jātā kula·gaṇṭhika·jātā muñja·pabbaja·bhūtā, apāyaṃ
duggatiṃ vinipātaṃ saṃsāraṃ n·ātivattati.
bhikkhave, mano·viññeyyā dhammā iṭṭhā kantā manāpā piya·rūpā
kām·ūpasaṃhitā rajanīyā. Ayaṃ vuccati, bhikkhave, ariyassa vinaye
samuddo. Etthāyaṃ sa·devako loko sa·mārako sa·brahmako
sa·s·samaṇa·brāhmaṇī pajā sa·deva·manussā yebhuyyena samunnā
tant·ākulaka·jātā kula·gaṇṭhika·jātā muñja·pabbaja·bhūtā, apāyaṃ
duggatiṃ vinipātaṃ saṃsāraṃ n·ātivattati.
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe at Sri Lanka in
Classical Sinhala-සම්භාව්ය සිංහල,
93) Classical Sinhala-සම්භාව්ය සිංහල,
Classical Sinhala-සම්භාව්ය සිංහල,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe at
Myanmar (Burma)-75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe at
Bangladesh
17) Classical Bengali-ক্লাসিক্যাল বাংলা,
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Thailand-105) Classical Thai-ภาษาไทยคลาสสิก,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe at
Laos-62) Classical Lao-ຄລາສສິກລາວ,
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Cambodia-
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe at
Vietnam-
112) Classical Vietnamese-Tiếng Việ,
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Indonesia-50) Classical Indonesian-Bahasa Indonesia Klasik,
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Malaysia-69) Classical Malay-Melayu Klasik,
East Asian Mahayana Buddhism
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People’s Republic of China-
23) Classical Chinese (Simplified)-古典中文（简体）,
24) Classical Chinese (Traditional)-古典中文（繁體）,
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Taiwan,
105) Classical Thai-ภาษาไทยคลาสสิก,
Hong Kong and Overseas Chinese Areas
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe at
South Korea-59) Classical Korean-고전 한국어,
フルーツ＆野菜栽培者パーティーのための無料オンライン農業大学
Capsicum
Cucumberニンジン
野菜＆フルーツ
＆木←世界中の←＆嬉しい＆誇りに思う1857年のJambudweepの地域は83 Lakh平方キロメートルです。これは現在33 Lakh平方キロメートルです。
1857から1947年まで、Jambudweepは外部の力によって何度も断片化されました。アフガニスタンは、1904年の1906年、1907年のチベット、1935年、1937年、1937年にミャンマー、1947年にミャンマーのチベット、1907年のTibet、1947年、1937年にミャンマー。
SinhalDeepという名前は後にセイロンの名前を変更しました。スリランカの名前は西岡皇帝の治世中にタムラパルニでした。アショカ皇帝の息子と娘のサンガイトの息子は、仏教を宣伝するためにスリランカに行きました。スリランカはユナイテッドジャンブドウの一部です。
Kandahar I.e. Gandharaの説明は、Shah Jahanの統治まで見られます。それはジャンブドウの一部でした。
1876年にGandamak条約がロシアとイギリスの間に署名されました。条約の後、アフガニスタンは別の国として受け入れられました。
Maharaja Tribhuvan Singh Nepalはインドの首相、Pandit Jawaharlal
NehruをJambudweepweepにマージして、Prabuddha Bharat、Jawaharlal Nehruが提案を拒否しました。
JambudweepeのKaundinya王朝。、Prabuddha
Bharatの起源は、ここに最初の世紀の自体から支配されました。ここでの人々は仏を崇拝するために慣れました。
Ankorwatの古代の名前はYashodharpurです。
1907年の中国とイギリスの間の合意の後、中国と他の人に1部が与えられました。1954年に、インドのJawaharlal
Nehruは中国の人々に彼の連帯を示すために中国の一員としてチベットを受け入れました。
Ali Jinnahは、後にパキスタンになった1940年以来、宗教に基づいて別の国を要求していました。
1971年に協力パキスタンを再び分割し、バングラデシュが存在しました。パキスタンとバングラデシュは、PrabuddhaBharatの部品です。
1947年に独立した後、Pondicherryは1954年にフランスの占領から解放されました。
Jambudweepweepの初期の部分であったすべての国。これらの国をジャンブープweepにマージすることは不可能ではありません。、Prabuddha
Bharat。
IE。、Prabuddha
Bharatはさまざまな国に分けられました。今、これらの部品はJambudweepeで再構成することができます。、Prabuddha
Bharatは、r dr B.R.AMBEDKAR Thunered「Main Bharat Baudhmay
Karunga」として1つずつマージすることによってのみ、 （私はこの国の仏教徒を作ります）
Central Asian Mahayana Buddhism
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe
Path for All Societies to Attain Eternal Bliss DO GOOD
PURIFY DO DO GOODPURIFY MIND-Awakened One To Create Awaken Universe in Tibet
Free Online Agricultural University for Awakened Ashoka Fruits & Vegetables Growers Party
DO GOODPURIFY MIND-RECLINING BUDDHA
Grow Vegetable & Fruit Food!
Purify Mind
Be Kind
Free Birds 
mindful meditative 
swimming 
to overcome hunger illness.
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)
All
Aboriginal Awakened Societies of the world Thunder ” Hum Prapanch
Prabuddha Prapanchmay karunge.” We will make the whole world Prabuddha
Prapanch/Vishwa
Buddhism in the World Today
South and Southeast Asian Theravada Buddhism
Jambudvipe
Bharatkhande falls under Jambudweep ie., Prabuddha Bharat culture is
the greatest culture in the world and is the oldest nation in the world
has been a nation providing knowledge, science and culture to the world.
When
the world was living in the darkness of ignorance, the Sun of Knowledge
descended from Jambudweep and showered knowledge on the whole world. In
the last 2500 years, various organizations, invaders and countries
invaded Jambudweep and attacked it repeatedly.
Buddhism
exerted an enormous influence on the civilizations of Southeast Asia and
contributed greatly to the development of a written tradition in that
area. About the beginning of the Common Era, merchants may have settled
there, bringing Buddhist monks with them.
Jambudweep has been
fragmented 24 times in the known history of 2500 years. Many attacks
were made on India by French, Dutch, Kushan, Shak, Yemen, Greeks,
Mughals and British. Nowhere in history it is mentioned that they
attacked countries like Afghanistan, Myanmar, Sri Lanka, Nepal, Tibet,
Bhutan, Malaysia because all these were part of Jambudweep.
Afghanistan
was recognized as an independent country in 1876, Bhutan in 1906, Sri
Lanka in 1935, Pakistan in 1947. Before 1875, Afghanistan, Bhutan,
Myanmar, Pakistan, Bangladesh, Sri Lanka, Tibet were important parts of
India. The British were frightened by the revolution against the British
in 1857 and, following the principle of divide and rule, first
separated Afghanistan from India in 1876 and this continued till 1947.
Countries
like Malaysia, Indonesia, Thailand, Philippines, Vietnam, and Cambodia
were also unbreakable parts of Jambudweep. The ancient name of Singapore
was Singhpur.
Unbroken Jambudweep extended from the Himalayas to
the Indian Ocean and from Iran to Indonesia. Jambudweep’s area in 1857
was 83 lakh square kilometers, which is currently 33 lakh square
kilometers. From 1857 to 1947, Jambudweep was fragmented many times by
external powers. Afghanistan was separated from Jambudweep in 1876,
Nepal in 1904, Bhutan in 1906, Tibet in 1907, Sri Lanka in 1935, Myanmar
in 1937 and Pakistan in 1947.
Sri Lanka
The British
separated Sri Lanka from Jambudweep in 1935. The old name of Sri Lanka
was Sinhaldeep. The name Sinhaldeep was later renamed Ceylon. Sri
Lanka’s name was Tamraparni during the reign of Emperor Ashoka.
Mahendra, son of Emperor Ashoka and daughter Sanghamitra went to Sri
Lanka to propagate Buddhism. Sri Lanka is a part of united Jambudweep.
Afghanistan
The
ancient name of Afghanistan was Upganasthan and Kandahar’s was
Gandhara. The description of Kandahar i.e. Gandhara is found till the
reign of Shah Jahan. It was a part of Jambudweep. In 1876 Gandamak
treaty was signed between Russia and Britain. After the treaty,
Afghanistan was accepted as a separate country.
Myanmar (Burma)
In 1937, the recognition of a separate country to Myanmar i.e. Burma was given by the British.
Nepal
Lord
Buddha was born in Lumbini. Nepal was made a separate country in 1904
by the British. Nepal was an integral part of Jambudweep ie., Prabuddha
Bharat during the reigns of Emperor Ashoka. Maharaja Tribhuvan Singh of
Nepal appealed to the then Prime Minister of India, Pandit Jawaharlal
Nehru to merge Nepal with Jambudweep ie., Prabuddha Bharat, but
Jawaharlal Nehru rejected the proposal.
Thailand
The
construction of Buddhist temples in Syam began in the third
century.Thailand was known as Syam until 1939. Cambodia Cambodia was
part of unbroken Jambudweep ie., Prabuddha Bharat. The Kaundinya dynasty
of Jambudweep ie., Prabuddha Bharat origin ruled here from the first
century itself. People here used to worship Buddha. The ancient name of
Ankorwat is Yashodharpur.
Vietnam
The ancient name of Vietnam is Champadesh and its principal cities were Indrapur, Amravati and Vijay.Malaysia
The
ancient name of Malaysia was Malay Desh which means the land of
mountains. Indonesia The ancient name of Indonesia is Dipantar Bharat
means the ocean across Jambudweep ie., Prabuddha Bharat.
Tibet
The
ancient name of Tibet was Trivishtam which was divided into two parts.
One part was given to China and the other to Lama after an agreement
between the Chinese and the British in 1907. In 1954, India’s Prime
Minister Jawaharlal Nehru accepted Tibet as part of China to show his
solidarity to Chinese people.
Bhutan
Bhutan was separated
from Jambudweep ie., Prabuddha Bharat by the British in 1906 and
recognized as a separate country. Bhutan means high ground.
Pakistan
There was partition of Jambudweep ie., Prabuddha Bharat on August 14,
1947 by the British and Pakistan came into existence as East Pakistan
and West Pakistan.
Mohammad Ali Jinnah had been demanding a
separate country on the basis of religion since 1940 which later became
Pakistan. In 1971 with the cooperation Pakistan was divided again and
Bangladesh came into existence. Pakistan and Bangladesh are parts
Jambudweep ie., Prabuddha Bharat. After independence in 1947,
Pondicherry was freed from French occupation in 1954.
Goa and
Daman Diu were liberated from Portuguese occupation in 1961. Sikkim was
liberated in 1975 and made part of Jambudweep ie., Prabuddha Bharat. All
the countries which were earlier important parts of Jambudweep ie.,
Prabuddha Bharat have become independent countries today. It is not
impossible to merge these countries into Jambudweep ie., Prabuddha
Bharat.
In different periods Jambudweep ie., Prabuddha Bharat was
divided into different countries. Now these parts can be reconstituted
in Jambudweep ie., Prabuddha Bharat only by merging them one by one as
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make
this country Buddhist)
All Aboriginal Awakened Societies Thunder ”
Hum Prapanch Prabuddha Prapanchmay karunge.” (We will make the whole
world Prabuddha Prapanch This will happen through Free Online Prabuddha
Intellectuals Convention in Awakened One’s own words For the Welfare,
Happiness and Peace for All Societies and for them to attain Eternal
Bliss as their Final Goal.
fragmented 24 times in the known history of 2500 years. Many attacks
were made on India by French, Dutch, Kushan, Shak, Yemen, Greeks,
Mughals and British. Nowhere in history it is mentioned that they
attacked countries like Afghanistan, Myanmar, Sri Lanka, Nepal, Tibet,
Bhutan, Malaysia because all these were part of Jambudweep.
was recognized as an independent country in 1876, Bhutan in 1906, Sri
Lanka in 1935, Pakistan in 1947. Before 1875, Afghanistan, Bhutan,
Myanmar, Pakistan, Bangladesh, Sri Lanka, Tibet were important parts of
India. The British were frightened by the revolution against the British
in 1857 and, following the principle of divide and rule, first
separated Afghanistan from India in 1876 and this continued till 1947.
like Malaysia, Indonesia, Thailand, Philippines, Vietnam, and Cambodia
were also unbreakable parts of Jambudweep. The ancient name of Singapore
was Singhpur.
the Indian Ocean and from Iran to Indonesia. Jambudweep’s area in 1857
was 83 lakh square kilometers, which is currently 33 lakh square
kilometers. From 1857 to 1947, Jambudweep was fragmented many times by
external powers. Afghanistan was separated from Jambudweep in 1876,
Nepal in 1904, Bhutan in 1906, Tibet in 1907, Sri Lanka in 1935, Myanmar
in 1937 and Pakistan in 1947.
separated Sri Lanka from Jambudweep in 1935. The old name of Sri Lanka
was Sinhaldeep. The name Sinhaldeep was later renamed Ceylon. Sri
Lanka’s name was Tamraparni during the reign of Emperor Ashoka.
Mahendra, son of Emperor Ashoka and daughter Sanghamitra went to Sri
Lanka to propagate Buddhism. Sri Lanka is a part of united Jambudweep.
ancient name of Afghanistan was Upganasthan and Kandahar’s was
Gandhara. The description of Kandahar i.e. Gandhara is found till the
reign of Shah Jahan. It was a part of Jambudweep. In 1876 Gandamak
treaty was signed between Russia and Britain. After the treaty,
Afghanistan was accepted as a separate country.
Buddha was born in Lumbini. Nepal was made a separate country in 1904
by the British. Nepal was an integral part of Jambudweep ie., Prabuddha
Bharat during the reigns of Emperor Ashoka. Maharaja Tribhuvan Singh of
Nepal appealed to the then Prime Minister of India, Pandit Jawaharlal
Nehru to merge Nepal with Jambudweep ie., Prabuddha Bharat, but
Jawaharlal Nehru rejected the proposal.
construction of Buddhist temples in Syam began in the third
century.Thailand was known as Syam until 1939. Cambodia Cambodia was
part of unbroken Jambudweep ie., Prabuddha Bharat. The Kaundinya dynasty
of Jambudweep ie., Prabuddha Bharat origin ruled here from the first
century itself. People here used to worship Buddha. The ancient name of
Ankorwat is Yashodharpur.
ancient name of Malaysia was Malay Desh which means the land of
mountains. Indonesia The ancient name of Indonesia is Dipantar Bharat
means the ocean across Jambudweep ie., Prabuddha Bharat.
ancient name of Tibet was Trivishtam which was divided into two parts.
One part was given to China and the other to Lama after an agreement
between the Chinese and the British in 1907. In 1954, India’s Prime
Minister Jawaharlal Nehru accepted Tibet as part of China to show his
solidarity to Chinese people.
from Jambudweep ie., Prabuddha Bharat by the British in 1906 and
recognized as a separate country. Bhutan means high ground.
There was partition of Jambudweep ie., Prabuddha Bharat on August 14,
1947 by the British and Pakistan came into existence as East Pakistan
and West Pakistan.
separate country on the basis of religion since 1940 which later became
Pakistan. In 1971 with the cooperation Pakistan was divided again and
Bangladesh came into existence. Pakistan and Bangladesh are parts
Jambudweep ie., Prabuddha Bharat. After independence in 1947,
Pondicherry was freed from French occupation in 1954.
Daman Diu were liberated from Portuguese occupation in 1961. Sikkim was
liberated in 1975 and made part of Jambudweep ie., Prabuddha Bharat. All
the countries which were earlier important parts of Jambudweep ie.,
Prabuddha Bharat have become independent countries today. It is not
impossible to merge these countries into Jambudweep ie., Prabuddha
Bharat.
divided into different countries. Now these parts can be reconstituted
in Jambudweep ie., Prabuddha Bharat only by merging them one by one as
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make
this country Buddhist)
Hum Prapanch Prabuddha Prapanchmay karunge.” (We will make the whole
world Prabuddha Prapanch This will happen through Free Online Prabuddha
Intellectuals Convention in Awakened One’s own words For the Welfare,
Happiness and Peace for All Societies and for them to attain Eternal
Bliss as their Final Goal.
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe in East Turkestan in
Classical Turkish-Klasik Türk,
purify, Klasik Türk-Klasik Türk’teki Doğu Türkistan’da uyanan evren yaratmak için bir tanesini uyandırdı. Meyve & 
Sebze yetiştiricileri partisi
Mindful Meditatif 
Swimming 
Açlık hastalığının üstesinden gelmek için.
Capsicum Salatalık 
Havuç Bean Sebze 
& Meyve Bitkiler 
ve Ağaçlar 
Dünyanın her yerinden 
& Mutlu olun 
& Gururl 
Bir fil gibi Aborjin, Dünya Gök gürültüsü toplumları uyandırdı “Hum Prapanch
Prabuddha Prapanchmay Karintur.” Tüm dünyayı sağlayacağız Prabuddha
Prapanch / Vishwa
Bharatkhande, Jambudweep’in altına düşüyor., Prabuddha Bharat Kültürü
dünyanın en büyük kültürüdür ve dünyadaki en eski millet, dünyaya bilgi,
bilim ve kültür sağlayan bir millettir.
cehaletin karanlığında yaşadığında, bilginin güneşi Jambudweep’ten
kurtuldu ve tüm dünyada bilgi verdi. Son 2500 yılda, çeşitli
organizasyonlar, işgalciler ve ülkeler JambuDeep’i işgal etti ve tekrar
tekrar saldırdı.
Güneydoğu Asya’nın medeniyetleri üzerinde çok büyük bir etkiye sahipti
ve bu alanda yazılı bir geleneğin geliştirilmesine büyük katkıda
bulundu. Ortak dönemin başlangıcı hakkında, tüccarlar oraya yerleşmiş
olabilir, budist rahipleri onlarla birlikte getirmiş olabilir.
bilinen 2500 yıllık tarihte 24 kez parçalanmıştır. Hindistan’da
Fransızca, Hollandaca, Kuşan, Shak, Yemen, Yunanlılar, Balkhal ve
İngilizler tarafından birçok saldırı yapıldı. Tarihte hiçbir yerde,
Afganistan, Myanmar, Sri Lanka, Nepal, Tibet, Butan, Malezya gibi
ülkelere saldırdıkları söyleniyor, çünkü bütün bunlar Jambudweep’in bir
parçasıydı.
1876′da Butan, 1906′da Butan, 1935′te Sri Lanka’da, 1947′de Sri Lanka,
1875′ten önce, Afganistan, Bhutan, Myanmar, Pakistan, Bangladeş, Sri
Lanka, Tibet, Hindistan’ın önemli bölümleri oldu. İngilizler, 1857′de
İngilizlere karşı devrimden kurtuldu ve bölünme ve kural ilkesini takip
ederek, 1876′da Hindistan’dan Afganistan’dan ayrıldı ve bu 1947 yılına
kadar devam etti.
Endonezya, Tayland, Filipinler, Vietnam ve Kamboçya gibi ülkeler de
Jambudweep’in kırılmaz kısımlarıydı. Singapur’un eski adı Singhpur’dı.
Hint Okyanusu’na ve İran’dan Endonezya’ya kadar kırılmamış jambudeep.
Jambudweep’in 1857′deki alanı, şu anda 33 Lakh Meydanı kilometrekaredir.
1857′den 1947′ye kadar Jambudweep, dış güçler tarafından birçok kez
parçalandı. Afganistan, 1876′da Jambudweep’ten, 1904 yılında Butan,
1906′da Butan, 1907′de Tibet, 1935′te Sri Lanka, 1937′de Myanmar,
1947′de Myanmar ve 1947′de Pakistan’da.
1935′te Sri Lanka’yı Jambudweep’ten ayırdı. Sri Lanka’nın eski adı
Sinhaldeep’di. Sinhaldeep adı daha sonra Ceylon yeniden adlandırıldı.
Sri Lanka’nın adı İmparator Ashoka saltanatı sırasında Tamraparni idi.
İmparator Ashoka ve kızı Sanghamitra’nın oğlu Mahendra, budizi yaymak
için Sri Lanka’ya gitti. Sri Lanka, United Jambudweep’in bir parçasıdır.
eski adı Upganasthan ve Kandahar’ın Gandhara’yıydı. Kandahar I.E.
Gandhara’nın açıklaması Şah Jahan’ın saltanatına kadar bulunur.
Jambudweep’in bir parçasıydı. 1876′da Rusya ve İngiltere arasında
Gandamak Antlaşması imzalandı. Antlaşmanın ardından Afganistan ayrı bir
ülke olarak kabul edildi.
Buddha Lumbini’de doğdu. Nepal, 1904 yılında İngilizler tarafından ayrı
bir ülke yapıldı. Nepal, Jambudweep IE’nin ayrılmaz bir parçasıydı.,
Prabuddha Bharat İmparator Ashoka hüküm süreleri sırasında. Nepal’in
Maharaja Tribhuvan Singh, daha sonra Hindistan Başbakanı’na, Pandit
Jawaharlal Nehru’yu Jambudweep IE ile birleştirir., Prabuddha Bharat,
ancak Jawaharlal Nehru teklifi reddetti.
Budist tapınaklarının inşaatı üçüncü yüzyılda başladı. Thailand, 1939′a
kadar Syam olarak biliniyordu. Kamboçya Kamboçya, kırılmamış
Jambudweep’ün bir parçasıydı., Prabuddha Bharat. Jambudweep’in Kaundinya
Hanedanı IE. Prabuddha Bharat kökenli buraya ilk yüzyıldan itibaren
yönetti. Buradaki insanlar Buda’ya ibadet ederdi. Ankorwat’ın eski adı
Yashodharpur’dur.
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe in Inner Mongoli in
Classical Mongolian-Сонгодог Монгол,
the rise and fall of the Mongol Empire which, under the leadership of
Genghis Khan, became the largest contiguous land empire in history.
was the largest contiguous land empire in history— stretching from
Korea to Ukraine, and from Siberia to southern China. And was forged on
the open plains. In the 12th century, the East Asian steppe was home to
scattered groups of nomads who, by 1206, would be united under the
innovative leadership of a man named Temujin. Anne F. Broadbridge
details the rise and fall of the Mongol Empire.
жимс & ногоо тариаланчид makefulation meditive swimming нь өлсөгчний өвчнийг даван туулах. Capsicum өргөст хэмх Каррагум & Жилийн ургамал & Mode & Mode & Modyхаранхуйд амьдарч байхад дэлхийн мэдлэг, мэдлэгтэй нар Жамбудвартвар,
дэлхийн өнцөг булан бүрт байдаг. Сүүлийн 2500 жил, Төрөл бүрийн
байгууллагууд, түрэмгийлэл, улс орнууд jambudwepwep руу довтлож, дахин
дайрчээ.
нь Зүүн Өмнөд Азийн соёл иргэншлийн талаархи асар их нөлөө үзүүлж, тэр
хэсэгт бичсэн уламжлалыг хөгжүүлэхэд ихээхэн нөлөөлсөн. Нийтлэг эриний
эхлэлийн талаар, худалдаачид тэндээ Буддист ламаа авчрах болно.
мэдэгдэж байгаа түүхэнд 2500 жилийн хугацаанд 24 удаа хуваагджээ.
Франц, Голланд, Голланд, Кушан, Кушан, Шак, Нак, Хьюн, Мууч, Британи,
Британи, Британичууд. Түүх дээр хаа нэг газаргүй бол Афганистаны, ШЗУ,
НЕПЕЛ, ШИНЭ, НЕСТАС, ШИНЭ, МАДДАМАА.
1936 онд бие даасан улс гэж хүлээн зөвшөөрсөн 1937 онд 1947 онд Бантан,
Шритан, Пакиста, Бангладан, Бангладан, Бангладан, Бангладан, Бангладан,
Бангладана, Банга, Бангладана, Тванкад, Төвд, Төвд, Төвд Энэтхэгийн
чухал хэсэг байв. Британичууд 1857 онд Их Британийн хувьсгалыг 1857 онд
Британийн эсрэг айлгаж, хувааж, дүрмийн дагуу 1876 онд Афганистаныг
эхлүүлсэн бөгөөд энэ нь 1976 онд Афганистаныг 1947 оноос тусгаарлав.
Индонези, Индонез, Тайланд, Филиппин, Филиппин, Вьетнам, Вьетнам,
Вьетнам, Камбожиа, Камбожиа мөн Жамбудвеэрийн хоорондох эд анги байсан.
Сингапурын эртний нэр Сингхпур байсан.
Жамбудвепсезиас Энэтхэгийн далай, Иран руу Индонез руу сунгав.
Жамбудеэрийн талбай 1857 онд 1857 оны нутаг дэвсгэрт байсан 83 лак
квадрат км. 1857-1947 оноос 1947 оноос 1947 оноос гадна олон удаа гадаад
хүчээр хуваагдсан. Афганистан 1906 онд 1906 онд Баль, 1907 онд Баль,
1906 онд 1907 онд 1907 онд 1937 онд 1937 онд 1937 онд 1937 онд 1937 онд
1937 онд 1937 онд Төвд, 19,47 онд Төвд, 1937 онд Төвд, 1937 онд Төвд,
1937 онд Төвд, 1937 онд Төвд, 1937 онд Төвд, 1937 онд 1947 онд 1947 онд
Төвд, 1937 онд Төвд, 1937 онд Төвд, 1947 онд Төвд, 1937 онд Төвд, 1947
онд Төвд, 1947 онд Төвд, 1937 онд Төвд, 1947 онд Төвд, 1947 онд Төвд,
1947 онд 1947 онд Төвд, 1947 онд Төвд, 19-р сард 1947 онд ТУСГАЙ, 1947
онд ТУСГАЙ.
онд Жамбудвайгаас Шри Ланка нарыг 1935 онд Сри Ланка тусгаарлагдсан.
Шри Ланкагийн хуучин нэр sinhaleep байв. Синхалдепийг дараа нь CEELON
гэж нэрлэсэн нэр. Шри Ланкагийн нэр нь Эзэн хааны Ашокагийн засаглалын
үеэр Тамрапари байв. Махендра, Эзэн хааны Ашока, Охин Сирамита,
Буддизмыг сурталчлахын тулд SRI-ийн SHIGHAMITRA руу явлаа. Шри Ланка бол
Unted Jambudweep-ийн нэг хэсэг юм.
эртний нэр нь Дулганастан, Кандахар, Кандахар Гандхара байсан. Кандахар
I.E.E. Gananhara-ийн тодорхойлолт нь Шах Жахан мужийн хаанчлал хүртэл
олддог. Энэ бол Жаабудвайрын нэг хэсэг байв. 1876 онд Гандамакын
гэрээг ОХУ, Британийн хооронд гарын үсэг зурав. Гэрээ, Афганистаныг
тусдаа улс болгон хүлээн авсны дараа.
Будда Лумбини хотод төрсөн. Балба 1904 онд Британийн 1904 онд тусдаа
улсыг хийсэн. Непал нь Жамбудвайргийн салшгүй хэсэг байсан. Неплудын
Сингх Энэтхэгийн Синхе нар Энэтхэгийн Ерөнхий сайд, Прабударын Ерөнхий
сайд Нерру, гэхдээ Пандитын Ерөнхий сайд.
дахь Буддист сүмийг барих нь 3-р зуунд эхэлсэн. Kaundinya yambudwee of
jambudweepy IE. Будда шүтдэг байсан хүмүүс. Анкорватын эртний нэр бол
yashodharpur юм.
эртний нэр нь хоёр хэсэгт хуваагдсан тривиштам байв. 1907 онд Хятад
болон Англичуудын хоорондох гэрээг Хятад, Британийн Ерөнхий сайд,
Энэтхэгийн Ерөнхий сайд Сайхан Сайду Бямба гаригт Хятадын Ерөнхий сайдын
нэг хэсэг нь Хятадын эв нэгдэлтэй байхыг харуулсан.
Жамбудвайнаас салсан., Прабуддха Британь Британийн Британь 1906 онд
Британийн Британи ба тусдаа улс гэж хүлээн зөвшөөрсөн. Бутан өндөр газар
гэсэн үг.
Жэйббудвепийн хуваалт байсан., 1947 оны 8-р сарын 14-ний өдөр Прабуддха
ба Пакистан ба Баруун Пакистан, Баруун Пакистан улс орнуудад гарч ирэв.
Али Жинна 1940-ээс хойш 1940 оноос хойш тусдаа улсыг тусад нь тусдаа
улсыг шаардаж байсан. 1971 онд хамтран ажиллаж байна Пакистан Пакистан
дахин хувааж, Бангладеш гарч ирэв. Пакистан ба Бангладеш бол Жамбадвеш
нь jambudweepweep., Прабуддха Бхарат. 1947 онд тусгаар тогтнолын дараа
Pondicherry нь 1954 онд Фанничерийн мэргэжлээс чөлөөлөгдсөн.
ба Даман Дэй Диу 1961 онд Португалийн ажил мэргэжлээс чөлөөлөгдсөн
бөгөөд 1975 онд 1975 онд чөлөөлөгдсөн бөгөөд Жамбудвай, Прабудва мужийн
нэг хэсэг. Жамбудвайргийн өмнөх бүх улсууд. Эдгээр улс орнуудад
Жамбудвайт, өөрөөр хэлбэл, IE., Прабуддха Бхарат.
бүрийн үе шатанд jambudweepe., Прабуддха Бхарат өөр өөр улс оронд
хуваагдсан. Одоо эдгээр хэсгүүдийг jambudweepwea-д дахин тохируулж
болно., Прабуддха Б.Р.Р.амбедкар Бауят Бауят Бауят Бауят Карнха. ” (Би
энэ улсыг Буддист болгоно)
сэрээвчид бүгдээрээ Абориген сэрсэн нийгэмлэгүүд аянга “hor prapanch
prabuchma preanchmay karunge.” (Бид дэлхийн probuddha preapanch хийх
болно.
74) Classical Mongolian-Сонгодог Монгол,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe in Mongoli in
Classical Mongolian-Сонгодог Монгол
жимс & ногоо тариаланчид makefulation meditive swimming нь өлсөгчний өвчнийг даван туулах. Capsicum өргөст хэмх Каррагум & Жилийн ургамал & Mode & Mode & Modyхаранхуйд амьдарч байхад дэлхийн мэдлэг, мэдлэгтэй нар Жамбудвартвар,
дэлхийн өнцөг булан бүрт байдаг. Сүүлийн 2500 жил, Төрөл бүрийн
байгууллагууд, түрэмгийлэл, улс орнууд jambudwepwep руу довтлож, дахин
дайрчээ.
нь Зүүн Өмнөд Азийн соёл иргэншлийн талаархи асар их нөлөө үзүүлж, тэр
хэсэгт бичсэн уламжлалыг хөгжүүлэхэд ихээхэн нөлөөлсөн. Нийтлэг эриний
эхлэлийн талаар, худалдаачид тэндээ Буддист ламаа авчрах болно.
мэдэгдэж байгаа түүхэнд 2500 жилийн хугацаанд 24 удаа хуваагджээ.
Франц, Голланд, Голланд, Кушан, Кушан, Шак, Нак, Хьюн, Мууч, Британи,
Британи, Британичууд. Түүх дээр хаа нэг газаргүй бол Афганистаны, ШЗУ,
НЕПЕЛ, ШИНЭ, НЕСТАС, ШИНЭ, МАДДАМАА.
1936 онд бие даасан улс гэж хүлээн зөвшөөрсөн 1937 онд 1947 онд Бантан,
Шритан, Пакиста, Бангладан, Бангладан, Бангладан, Бангладан, Бангладан,
Бангладана, Банга, Бангладана, Тванкад, Төвд, Төвд, Төвд Энэтхэгийн
чухал хэсэг байв. Британичууд 1857 онд Их Британийн хувьсгалыг 1857 онд
Британийн эсрэг айлгаж, хувааж, дүрмийн дагуу 1876 онд Афганистаныг
эхлүүлсэн бөгөөд энэ нь 1976 онд Афганистаныг 1947 оноос тусгаарлав.
Индонези, Индонез, Тайланд, Филиппин, Филиппин, Вьетнам, Вьетнам,
Вьетнам, Камбожиа, Камбожиа мөн Жамбудвеэрийн хоорондох эд анги байсан.
Сингапурын эртний нэр Сингхпур байсан.
Жамбудвепсезиас Энэтхэгийн далай, Иран руу Индонез руу сунгав.
Жамбудеэрийн талбай 1857 онд 1857 оны нутаг дэвсгэрт байсан 83 лак
квадрат км. 1857-1947 оноос 1947 оноос 1947 оноос гадна олон удаа гадаад
хүчээр хуваагдсан. Афганистан 1906 онд 1906 онд Баль, 1907 онд Баль,
1906 онд 1907 онд 1907 онд 1937 онд 1937 онд 1937 онд 1937 онд 1937 онд
1937 онд 1937 онд Төвд, 19,47 онд Төвд, 1937 онд Төвд, 1937 онд Төвд,
1937 онд Төвд, 1937 онд Төвд, 1937 онд Төвд, 1937 онд 1947 онд 1947 онд
Төвд, 1937 онд Төвд, 1937 онд Төвд, 1947 онд Төвд, 1937 онд Төвд, 1947
онд Төвд, 1947 онд Төвд, 1937 онд Төвд, 1947 онд Төвд, 1947 онд Төвд,
1947 онд 1947 онд Төвд, 1947 онд Төвд, 19-р сард 1947 онд ТУСГАЙ, 1947
онд ТУСГАЙ.
онд Жамбудвайгаас Шри Ланка нарыг 1935 онд Сри Ланка тусгаарлагдсан.
Шри Ланкагийн хуучин нэр sinhaleep байв. Синхалдепийг дараа нь CEELON
гэж нэрлэсэн нэр. Шри Ланкагийн нэр нь Эзэн хааны Ашокагийн засаглалын
үеэр Тамрапари байв. Махендра, Эзэн хааны Ашока, Охин Сирамита,
Буддизмыг сурталчлахын тулд SRI-ийн SHIGHAMITRA руу явлаа. Шри Ланка бол
Unted Jambudweep-ийн нэг хэсэг юм.
эртний нэр нь Дулганастан, Кандахар, Кандахар Гандхара байсан. Кандахар
I.E.E. Gananhara-ийн тодорхойлолт нь Шах Жахан мужийн хаанчлал хүртэл
олддог. Энэ бол Жаабудвайрын нэг хэсэг байв. 1876 онд Гандамакын
гэрээг ОХУ, Британийн хооронд гарын үсэг зурав. Гэрээ, Афганистаныг
тусдаа улс болгон хүлээн авсны дараа.
Будда Лумбини хотод төрсөн. Балба 1904 онд Британийн 1904 онд тусдаа
улсыг хийсэн. Непал нь Жамбудвайргийн салшгүй хэсэг байсан. Неплудын
Сингх Энэтхэгийн Синхе нар Энэтхэгийн Ерөнхий сайд, Прабударын Ерөнхий
сайд Нерру, гэхдээ Пандитын Ерөнхий сайд.
дахь Буддист сүмийг барих нь 3-р зуунд эхэлсэн. Kaundinya yambudwee of
jambudweepy IE. Будда шүтдэг байсан хүмүүс. Анкорватын эртний нэр бол
yashodharpur юм.
эртний нэр нь хоёр хэсэгт хуваагдсан тривиштам байв. 1907 онд Хятад
болон Англичуудын хоорондох гэрээг Хятад, Британийн Ерөнхий сайд,
Энэтхэгийн Ерөнхий сайд Сайхан Сайду Бямба гаригт Хятадын Ерөнхий сайдын
нэг хэсэг нь Хятадын эв нэгдэлтэй байхыг харуулсан.
Жамбудвайнаас салсан., Прабуддха Британь Британийн Британь 1906 онд
Британийн Британи ба тусдаа улс гэж хүлээн зөвшөөрсөн. Бутан өндөр газар
гэсэн үг.
Жэйббудвепийн хуваалт байсан., 1947 оны 8-р сарын 14-ний өдөр Прабуддха
ба Пакистан ба Баруун Пакистан, Баруун Пакистан улс орнуудад гарч ирэв.
Али Жинна 1940-ээс хойш 1940 оноос хойш тусдаа улсыг тусад нь тусдаа
улсыг шаардаж байсан. 1971 онд хамтран ажиллаж байна Пакистан Пакистан
дахин хувааж, Бангладеш гарч ирэв. Пакистан ба Бангладеш бол Жамбадвеш
нь jambudweepweep., Прабуддха Бхарат. 1947 онд тусгаар тогтнолын дараа
Pondicherry нь 1954 онд Фанничерийн мэргэжлээс чөлөөлөгдсөн.
ба Даман Дэй Диу 1961 онд Португалийн ажил мэргэжлээс чөлөөлөгдсөн
бөгөөд 1975 онд 1975 онд чөлөөлөгдсөн бөгөөд Жамбудвай, Прабудва мужийн
нэг хэсэг. Жамбудвайргийн өмнөх бүх улсууд. Эдгээр улс орнуудад
Жамбудвайт, өөрөөр хэлбэл, IE., Прабуддха Бхарат.
бүрийн үе шатанд jambudweepe., Прабуддха Бхарат өөр өөр улс оронд
хуваагдсан. Одоо эдгээр хэсгүүдийг jambudweepwea-д дахин тохируулж
болно., Прабуддха Б.Р.Р.амбедкар Бауят Бауят Бауят Бауят Карнха. ” (Би
энэ улсыг Буддист болгоно)
сэрээвчид бүгдээрээ Абориген сэрсэн нийгэмлэгүүд аянга “hor prapanch
prabuchma preanchmay karunge.” (Бид дэлхийн probuddha preapanch хийх
болно.
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe among
Tibetans in Exile
am a son of Prabuddha Bharat, have survived on dal, rotis: Dalai Lama
describes inner peace like stubbing his toe—he still experiences an
emotional charge,but it is fleeting.Inner peace is like a magnifier of
positive emotions & a wet blanket over negative ones.
PURIFY MIND-Awakened One To Create Awaken Universe among Tibetans in Exilefear is really a fear of death, decreases generally as an individual
becomes more awakened due to the lack of attachment. Your own demise
seems less tragic when you focus on living in the present & stop
worrying so much about the future or regretting the past. When
consciousness is seen as transcending a physical body, the loss of this
body feels less tragic. Seeing death as inevitable,as part of your
process,allows for peace and removes fear.
you look across faith traditions,there is a common thread that
describes this state as Nibbana & Awakening. This consciousness
happens when you stop being the observer,& instead you ask yourself,
who is observing?
Mayawati ji became eligible for PM because of her best governance of UP
by distributing the wealth of the State proportionately among all
societies as enshrined in our Marvellous
Modern Constitution. To deny her the Master Key 
foreigners from Bene Israel etc., chitpavan brahmins tampered the fraud
EVMs & cornered the power. Sarvajan Samaj I.e.,all awakened
societies consider her as the PM as she wanted people to grow
vegetables in pots & fruit bearing trees all over the country as Ashoka did to overcome hunger the worst kind of
illness as said by the Buddha.People will become free birds
& to become proud 
like an elephant .Noble Eightfold Path
Ethical Conduct
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.
43 Buddha’s Own Words
Fruits & Vegetables Growers Party
PURIFY MIND-BUDDHAPURIFY MIND-BUDDHA Path for All Societies to Attain Eternal BlissFree Online Agricultural University for Awakened Ashoka 
Fruits & 
Vegetables Growers PartyFree Birds 
mindful meditative 
swimming 
to overcome hunger illness.
capsicum 
cucumber 
carrot 
bean vegetables 
& fruit plants 
& trees 
all over the world 
& be happy 
& proud
like an elephant 
Aboriginal Awakened Societies of the world Thunder ” Hum Prapanch
Prabuddha Prapanchmay karunge.” We will make the whole world Prabuddha
Prapanch/Vishwa
http://sarvajan.ambedkar.org
are, bhikkhus, these five faculties. Which five? The faculty of
conviction, the faculty of exertion, the faculty of mindfulness, the
faculty of concentration and the faculty of discernment. These,
bhikkhus, are the five faculties.
bhikkhus, who has perfected and fulfilled these five faculties is an
arahant; if they are weaker, he is a non-returner; if they are weaker,
he is a once-returner; if they are weaker, he is a stream-enterer; if
they are weaker, he is a Dhamma-follower; if they are weaker, he is a
conviction-follower.
bhikkhus, one who fulfills them succeeds fully, one who develops them
to a limited extent succeeds to a limited extent. But I say, bhikkhus:
‘The five faculties are not barren.’
bhikkhave, indriyāni. Katamāni pañca? Saddh·indriyaṃ, vīriy·indriyaṃ,
sat·indriyaṃ, samādh·indriyaṃ, paññ·indriyaṃ. Imāni kho, bhikkhave,
pañc·indriyāni.
kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti;
tato mudu·tarehi anāgāmī hoti; tato mudu·tarehi sakadāgāmī hoti; tato
mudu·tarehi sotāpanno hoti; tato mudu·tarehi dhammānusārī hoti; tato
mudu·tarehi saddhānusārī hoti.
kho, bhikkhave, paripūraṃ paripūrakārī ārādheti, padesaṃ padesakārī
ārādheti. ‘Avañjhāni tvevāhaṃ, bhikkhave, pañc·indriyānī’ti vadāmī ti.
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe at Sri Lanka in
Classical Sinhala-සම්භාව්ය සිංහල,
93) Classical Sinhala-සම්භාව්ය සිංහල,
Classical Sinhala-සම්භාව්ය සිංහල,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe at
Myanmar (Burma)-75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe at
Bangladesh
17) Classical Bengali-ক্লাসিক্যাল বাংলা,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe at
Thailand-105) Classical Thai-ภาษาไทยคลาสสิก,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe at
Laos-62) Classical Lao-ຄລາສສິກລາວ,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe at
Cambodia-
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe at
Vietnam-
112) Classical Vietnamese-Tiếng Việ,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe at
Indonesia-50) Classical Indonesian-Bahasa Indonesia Klasik,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe at
Malaysia-69) Classical Malay-Melayu Klasik,
East Asian Mahayana Buddhism
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe at
People’s Republic of China-
23) Classical Chinese (Simplified)-古典中文（简体）,
24) Classical Chinese (Traditional)-古典中文（繁體）,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe at
Taiwan,
105) Classical Thai-ภาษาไทยคลาสสิก,
Hong Kong and Overseas Chinese Areas
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe at
South Korea-59) Classical Korean-고전 한국어,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe at
Japan-53) Classical Japanese-古典的なイタリア語,
Central Asian Mahayana Buddhism
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe at
Tibet-
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe at
East Turkestan-106) Classical Turkish-Klasik Türk,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe at
Inner Mongoli74) Classical Mongolian-Сонгодог Монгол,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe at
Mongoli74) Classical Mongolian-Сонгодог Монгол,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe at
Tibetans in Exile
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe in Nepal in
Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
PURIFY मन-जागा एक शास्त्रीय Nepali- मा नेपाल जगाउन यूनिभर्स सिर्जना गर्न शास्त्रीय म्यांमार (बर्मा), फल र तरकारी उत्पादक पार्टी मुक्त अनलाइन कृषि विश्वविद्यालयPURIFY मन-reclining बुद्ध mindful ध्येय swimming भोक रोग हटाउन। capsicum ककडी गाजर तरकारी bean र फल बिरुवाहरु र रूखहरू सबै दुनिया भर र खुसी र proud एक हात्ती जस्तै बढ्न गर्जनका सबै आदिवासी जागा समाजमा “Hum Prapanch Prabuddha Prapanchmay
karunge।” हामी सारा संसार Prabuddha Prapanch / Vishwa गर्नेछ
Bharatkhande अर्थात्।, Prabuddha भरत संस्कृति संसारमा सबैभन्दा ठूलो
संस्कृति छ र संसारमा सबैभन्दा पुरानो राष्ट्र राष्ट्रको प्रदान ज्ञान,
विश्व गर्न विज्ञान र संस्कृति भएको छ छ Jambudweep अन्तर्गत पर्छ।
अज्ञानता को अन्धकारमा बाँचिरहेका थियो, ज्ञान को सूर्य Jambudweep देखि
descended र सारा संसार मा ज्ञान बौछार। पछिल्लो 2500 वर्ष मा, विभिन्न
संगठन, आक्रमणकारिहरुमा र देशहरू Jambudweep आक्रमण र बारम्बार यो आक्रमण।
दक्षिण पूर्व एशिया को सभ्यताहरू मा एक भारी प्रभाव exerted र क्षेत्र मा
एक लिखित परम्परा विकास गर्न निकै योगदान। साधारण युग को शुरुवात बारे,
व्यापारीहरू तिनीहरूलाई बौद्ध भिक्षुहरूले ल्याउन, त्यहाँ बसे हुन सक्छ।
2500 साल को ज्ञात इतिहासमा 24 पटक fragmented गरिएको छ। धेरै आक्रमण
फ्रान्सेली, डच, कुषाण, Shak, येमेन, युनानी Mughals र ब्रिटिश भारत मा
गरेका थिए। कतै इतिहासको यो किनभने यी सबै Jambudweep भाग थिए तिनीहरूले
अफगानिस्तान, म्यानमार, श्रीलंका, नेपाल, तिब्बत, भूटान, मलेशिया जस्तै
देशहरूमा आक्रमण गरेको उल्लेख गरिएको छ।
एक स्वतन्त्र देश रूपमा 1876 मा, 1906 मा, श्रीलंका 1935 मा, पाकिस्तान
1947. मा 1875 अघि पहिचान थियो भूटान, अफगानिस्तान, भुटान, म्यानमार,
पाकिस्तान, बंगलादेश, श्रीलंका, तिब्बत भारत महत्त्वपूर्ण भागहरु थिए।
ब्रिटिश भाग र नियम को सिद्धान्त निम्न, 1857 मा ब्रिटिश विरुद्ध
क्रान्तिको द्वारा डरा थिए र, पहिलो 1876 मा भारत देखि अफगानिस्तान विभाजित
र यो 1947 सम्म जारी राखे।
इन्डोनेशिया, थाइल्याण्ड, फिलिपिन्स, भियतनाम, र कम्बोडिया जस्तै देश पनि
Jambudweep को unbreakable भागहरु थिए। सिंगापुर पुरातन नाम Singhpur थियो।
Jambudweep को हिमालय देखि भारतीय महासागर र इरान देखि इन्डोनेशिया
विस्तार। 1857 मा Jambudweep गरेको क्षेत्र हाल 33 लाख वर्ग किलोमिटर छ 83
लाख वर्ग किलोमिटर थियो। 1857 देखि 1947 को लागि, Jambudweep बाह्य शक्ति
द्वारा धेरै पटक fragmented थियो। अफगानिस्तान Jambudweep देखि 1876 मा,
1904 मा, 1906 मा, 1907 मा, श्रीलंका 1935 मा, 1937 मा म्यानमार र
पाकिस्तान 1947 मा विभाजित थियो नेपाल भूटान तिब्बत।
1935. मा Jambudweep देखि श्रीलंका विभाजित श्रीलंका को पुरानो नाम
Sinhaldeep थियो। Sinhaldeep थियो नाम पछि सिलोन पुन: नामाकरण। श्रीलंका
नाम सम्राट Ashoka को शासनकालमा Tamraparni थियो। महेन्द्र सम्राट् Ashoka र
छोरी Sanghamitra को छोरा बौद्ध प्रोपेगेट गर्न श्रीलंका गए। श्रीलंका
संयुक्त Jambudweep एक भाग हो।
पुरातन नाम थियो Upganasthan र Kandahar गरेको Gandhara थियो। Kandahar
अर्थात् Gandhara विवरण शाह Jahan को शासन सम्म पाइन्छ। यो Jambudweep एक
भाग थियो। 1876 मा Gandamak सन्धि रूस र ब्रिटेन बीच हस्ताक्षर भएको
थियो। को सन्धि पछि, अफगानिस्तान छुट्टै देश रूपमा स्वीकार गरिएको थियो।
बुद्ध लुम्बिनी मा जन्म भएको थियो। नेपाल ब्रिटिश द्वारा 1904 मा एक अलग
देश थियो। नेपाल सम्राट Ashoka को शासनकालमै समयमा Jambudweep अर्थात्।,
Prabuddha भरत अभिन्न भाग थियो। नेपाल Maharaja त्रिभुवन सिंह Jambudweep
अर्थात्।, Prabuddha भरत संग नेपाल मर्ज गर्न भारत को त प्रधानमन्त्री,
पण्डितले जवाहर लाल नेहरू अपिल, तर जवाहर लाल नेहरू को प्रस्ताव अस्वीकार
गरे।
Jambudweep अर्थात्।, Prabuddha भरत को भाग थियो 1939. कम्बोडिया
कम्बोडिया सम्म Syam रूपमा तेस्रो century.Thailand ज्ञात भएको थियो Syam
मा बौद्ध मन्दिर निर्माण गर्न थाले। Jambudweep को Kaundinya राजकुल
अर्थात्।, Prabuddha भरत मूल यहाँ प्रथम शताब्दीमा नै देखि शासन गरे। यहाँ
मान्छे बुद्ध उपासना गरिन्छ। Ankorwat पुरातन नाम Yashodharpur छ।
पुरानो नाम मल्स Dehis थियो जसको अर्थ पहाडहरूको भूमि हो। इन्डोनेशिया
इन्डोनेसियाको पुरानो नाम डिपान्टार भरत हो जर्बडवेड अर्थात प्रदेश भरत।
प्राचीन नाम ट्राइभिसम थियो जुन दुई भागमा विभाजित गरिएको थियो। एक जना
अंश चीन र अर्कोलाई 1 190 0. मा चिनियाँ भाषाका चिनियाँहरूबीच एक
सम्झौतापछि चीनले चिनियाँ जनतालाई आफ्नो एकता देखाउन चीनले तिब्बतल नेधुले
स्वीकारिन्।
1 190 06 मा बेलायतीले ब्रिटेहालाई जेटबडब्वेबाट अलग गरेको थियो र छुट्टै
देशको रूपमा चिनिएको थियो। भुटानको अर्थ अग्लो मैदान हो।
त्यहाँ जाम्बेबिड अर्थात विभाजन थियो।, 1 147 August August August अगस्ट 1
14 अगस्तमा ब्रिटिश र पाकिस्तानले पूर्वी पाकिस्तान र पश्चिम
पाकिस्तानसम्म पुगे।
अली जिनीहले 1 194 .0 पछि धर्मको आधारमा छुट्टै देशको माग गरिरहेका थिए
जुन पछि पाकिस्तान भयो। 1 1971 .1 मा सहयोग पाकिस्तानलाई फेरि बसाईएको थियो
र बंगलादेश अस्तित्वमा आए। पाकिस्तान र बंगलादेशमा जामुदविल
अर्थाचुडब्ल्यू हो। प्रथान्दच भरत। सन् 1 1947. 1947 मा स्वतन्त्रता भएपछि,
थाइन्डरिरी 1 195 44 मा फ्रान्सेली पेसाबाट स्वतन्त्र भएको थियो।
र डेमन डि पो पो pul ्ग्रेजी कब्जाबाट मुक्त गरियो। सिक्किम 1 197 .3 मा
स्वतन्त्र भएको थियो र जाब्रिकवेको अंश बनाइएको थियो।, प्रभाद्द भरत।
जमबाडब्ल्यूको पहिलेको महत्त्वपूर्ण भागहरू थिए। यी देशहरू जमबाडब्ड
अर्थातलाई मर्ज गर्न असम्भव छैन।, प्रभाद्द भरत।
अवधिहरू जमबाडब्.टोमा प्रसाधद ब्राटलाई विभिन्न देशहरूमा विभाजित गरिएको
थियो। अब यी भागहरू जाम्डब्बको पुन: संरचना गर्न सकिन्छ।, प्रभाद्द भुत
डायस B.R.MBADKAR arundered “मुख्य भरत कार्यस्थल गौंगा” मुख्य भरत
कार्यस्थललाई एक गरी मर्एर। ” (म यो देश बौद्ध बनाउनेछु)
आदिवासीहरू समाजहरू विसंगतहरू विजयी जागृत जागा रहन “हम्प्रन्च प्रबुद्ध
प्रदेशदप्रवर्तक करुला।” (हामी सम्पूर्ण विश्वप्रसादद प्रसाधन गर्नेछौं यो
निःशुल्क अनलाइन प्रबुद्धि बौद्धिक जनष्संख्यक जनसंख्याको सम्मेलनबाट सबै
समाज र उनीहरूका लागि सबै शब्दहरू आफ्नो अन्तिम शव्दको लागि प्राप्त गर्न
को लागी हो।
Headlines#todaybrekingnews #todaytopnews#YogiAdityanath#aparnayadav
#AjitAnjum #AkhileshYadav #RahulGandhi #PriyankaGandhi #Mayawati
#AsaduddinOwaisi #…
CJI must order for the Software and its source code of the EVM made
public. Political Parties in power have been tampering the EVMs to
gobble the Master Key for practicing haterd, anger, jelousy, delusion
and stupidity on the 99.9% Aboriginal Societies. They are militant,
violent, number one terrorists of the world who are lunatic and mentally
retarded which are defilement of the mind requiring treatment in mental
asylums. All those who have been using these EVMs must be punished and
their governemnts dismissed. Even the RSS when they were in opposition
they wanted the EVMs to be replaced by Ballot Papers. Earlier the CJI
and the CEC were in support of these fraud EVMs.
lotus the election 
symbol of BJP which has to be draped by CEC like it draped elephant symbol of BSP for level playing ground. Also the EVMs must be replaced by Ballot papers,BSP as ruling party went for polls the CEC draped elephant symbol for
level playing ground. Now BJP ruling party will go for polls. All the
National flower lotus symbol which is found in public places by
different gods on them must be draped by the CEC & the EVMs banned.
lotus symbol of BJP as done to elephant symbol of BSP & also replace EVMs with Ballot papers as followed by majority of democracies of the world level playing ground. lotus symbol of BJP as done to elephant symbol of BSP & also replace EVMs with Ballot papers as followed by majority of democracies of the world level playing ground.
Congress leader in poll-bound Madhya Pradesh has made a baffling demand
for all lotus ponds to be covered as the flower, a BJP symbol, could
influence vote…
lotus the election symbol of BJP which has to be draped by CEC like it draped elephant symbol of BSP for level playing ground. Also the EVMs must be replaced by Ballot papers,Maha Mayawati ji & Satish Chandra Mishra Ji raised their voice in
Parliament about the fraud EVMs entire Sarva Samaj is talking about it.
Now if they ask them to Grow vegetables
fruit plants & be proud like elephant that path will help for their Eternal Bliss.Maha Mayawati ji & Satish Chandra Mishra Ji raised their voice in
Parliament about the fraud EVMs entire Sarva Samaj is talking about it.
Now if they ask them to Grow vegetables
fruit plants & be proud like elephant that path will help them. lotus symbol of BJP as done to elephant symbol of BSP & also replace EVMs with Ballot papers as followed by majority of democracies of the world level playing ground.PURIFY मन-जागा एक शास्त्रीय Nepali- मा नेपाल जगाउन यूनिभर्स सिर्जना गर्न शास्त्रीय म्यांमार (बर्मा), फल र तरकारी उत्पादक पार्टी मुक्त अनलाइन कृषि विश्वविद्यालयPURIFY मन-reclining बुद्ध mindful ध्येय swimming भोक रोग हटाउन। capsicum ककडी गाजर तरकारी bean र फल बिरुवाहरु र रूखहरू सबै दुनिया भर र खुसी र proud एक हात्ती जस्तै बढ्न गर्जनका सबै आदिवासी जागा समाजमा “Hum Prapanch Prabuddha Prapanchmay
karunge।” हामी सारा संसार Prabuddha Prapanch / Vishwa गर्नेछ
Bharatkhande अर्थात्।, Prabuddha भरत संस्कृति संसारमा सबैभन्दा ठूलो
संस्कृति छ र संसारमा सबैभन्दा पुरानो राष्ट्र राष्ट्रको प्रदान ज्ञान,
विश्व गर्न विज्ञान र संस्कृति भएको छ छ Jambudweep अन्तर्गत पर्छ।
अज्ञानता को अन्धकारमा बाँचिरहेका थियो, ज्ञान को सूर्य Jambudweep देखि
descended र सारा संसार मा ज्ञान बौछार। पछिल्लो 2500 वर्ष मा, विभिन्न
संगठन, आक्रमणकारिहरुमा र देशहरू Jambudweep आक्रमण र बारम्बार यो आक्रमण।
दक्षिण पूर्व एशिया को सभ्यताहरू मा एक भारी प्रभाव exerted र क्षेत्र मा
एक लिखित परम्परा विकास गर्न निकै योगदान। साधारण युग को शुरुवात बारे,
व्यापारीहरू तिनीहरूलाई बौद्ध भिक्षुहरूले ल्याउन, त्यहाँ बसे हुन सक्छ।
2500 साल को ज्ञात इतिहासमा 24 पटक fragmented गरिएको छ। धेरै आक्रमण
फ्रान्सेली, डच, कुषाण, Shak, येमेन, युनानी Mughals र ब्रिटिश भारत मा
गरेका थिए। कतै इतिहासको यो किनभने यी सबै Jambudweep भाग थिए तिनीहरूले
अफगानिस्तान, म्यानमार, श्रीलंका, नेपाल, तिब्बत, भूटान, मलेशिया जस्तै
देशहरूमा आक्रमण गरेको उल्लेख गरिएको छ।
एक स्वतन्त्र देश रूपमा 1876 मा, 1906 मा, श्रीलंका 1935 मा, पाकिस्तान
1947. मा 1875 अघि पहिचान थियो भूटान, अफगानिस्तान, भुटान, म्यानमार,
पाकिस्तान, बंगलादेश, श्रीलंका, तिब्बत भारत महत्त्वपूर्ण भागहरु थिए।
ब्रिटिश भाग र नियम को सिद्धान्त निम्न, 1857 मा ब्रिटिश विरुद्ध
क्रान्तिको द्वारा डरा थिए र, पहिलो 1876 मा भारत देखि अफगानिस्तान विभाजित
र यो 1947 सम्म जारी राखे।
इन्डोनेशिया, थाइल्याण्ड, फिलिपिन्स, भियतनाम, र कम्बोडिया जस्तै देश पनि
Jambudweep को unbreakable भागहरु थिए। सिंगापुर पुरातन नाम Singhpur थियो।
Jambudweep को हिमालय देखि भारतीय महासागर र इरान देखि इन्डोनेशिया
विस्तार। 1857 मा Jambudweep गरेको क्षेत्र हाल 33 लाख वर्ग किलोमिटर छ 83
लाख वर्ग किलोमिटर थियो। 1857 देखि 1947 को लागि, Jambudweep बाह्य शक्ति
द्वारा धेरै पटक fragmented थियो। अफगानिस्तान Jambudweep देखि 1876 मा,
1904 मा, 1906 मा, 1907 मा, श्रीलंका 1935 मा, 1937 मा म्यानमार र
पाकिस्तान 1947 मा विभाजित थियो नेपाल भूटान तिब्बत।
1935. मा Jambudweep देखि श्रीलंका विभाजित श्रीलंका को पुरानो नाम
Sinhaldeep थियो। Sinhaldeep थियो नाम पछि सिलोन पुन: नामाकरण। श्रीलंका
नाम सम्राट Ashoka को शासनकालमा Tamraparni थियो। महेन्द्र सम्राट् Ashoka र
छोरी Sanghamitra को छोरा बौद्ध प्रोपेगेट गर्न श्रीलंका गए। श्रीलंका
संयुक्त Jambudweep एक भाग हो।
पुरातन नाम थियो Upganasthan र Kandahar गरेको Gandhara थियो। Kandahar
अर्थात् Gandhara विवरण शाह Jahan को शासन सम्म पाइन्छ। यो Jambudweep एक
भाग थियो। 1876 मा Gandamak सन्धि रूस र ब्रिटेन बीच हस्ताक्षर भएको
थियो। को सन्धि पछि, अफगानिस्तान छुट्टै देश रूपमा स्वीकार गरिएको थियो।
बुद्ध लुम्बिनी मा जन्म भएको थियो। नेपाल ब्रिटिश द्वारा 1904 मा एक अलग
देश थियो। नेपाल सम्राट Ashoka को शासनकालमै समयमा Jambudweep अर्थात्।,
Prabuddha भरत अभिन्न भाग थियो। नेपाल Maharaja त्रिभुवन सिंह Jambudweep
अर्थात्।, Prabuddha भरत संग नेपाल मर्ज गर्न भारत को त प्रधानमन्त्री,
पण्डितले जवाहर लाल नेहरू अपिल, तर जवाहर लाल नेहरू को प्रस्ताव अस्वीकार
गरे।
Jambudweep अर्थात्।, Prabuddha भरत को भाग थियो 1939. कम्बोडिया
कम्बोडिया सम्म Syam रूपमा तेस्रो century.Thailand ज्ञात भएको थियो Syam
मा बौद्ध मन्दिर निर्माण गर्न थाले। Jambudweep को Kaundinya राजकुल
अर्थात्।, Prabuddha भरत मूल यहाँ प्रथम शताब्दीमा नै देखि शासन गरे। यहाँ
मान्छे बुद्ध उपासना गरिन्छ। Ankorwat पुरातन नाम Yashodharpur छ।
पुरानो नाम मल्स Dehis थियो जसको अर्थ पहाडहरूको भूमि हो। इन्डोनेशिया
इन्डोनेसियाको पुरानो नाम डिपान्टार भरत हो जर्बडवेड अर्थात प्रदेश भरत।
प्राचीन नाम ट्राइभिसम थियो जुन दुई भागमा विभाजित गरिएको थियो। एक जना
अंश चीन र अर्कोलाई 1 190 0. मा चिनियाँ भाषाका चिनियाँहरूबीच एक
सम्झौतापछि चीनले चिनियाँ जनतालाई आफ्नो एकता देखाउन चीनले तिब्बतल नेधुले
स्वीकारिन्।
1 190 06 मा बेलायतीले ब्रिटेहालाई जेटबडब्वेबाट अलग गरेको थियो र छुट्टै
देशको रूपमा चिनिएको थियो। भुटानको अर्थ अग्लो मैदान हो।
त्यहाँ जाम्बेबिड अर्थात विभाजन थियो।, 1 147 August August August अगस्ट 1
14 अगस्तमा ब्रिटिश र पाकिस्तानले पूर्वी पाकिस्तान र पश्चिम
पाकिस्तानसम्म पुगे।
अली जिनीहले 1 194 .0 पछि धर्मको आधारमा छुट्टै देशको माग गरिरहेका थिए
जुन पछि पाकिस्तान भयो। 1 1971 .1 मा सहयोग पाकिस्तानलाई फेरि बसाईएको थियो
र बंगलादेश अस्तित्वमा आए। पाकिस्तान र बंगलादेशमा जामुदविल
अर्थाचुडब्ल्यू हो। प्रथान्दच भरत। सन् 1 1947. 1947 मा स्वतन्त्रता भएपछि,
थाइन्डरिरी 1 195 44 मा फ्रान्सेली पेसाबाट स्वतन्त्र भएको थियो।
र डेमन डि पो पो pul ्ग्रेजी कब्जाबाट मुक्त गरियो। सिक्किम 1 197 .3 मा
स्वतन्त्र भएको थियो र जाब्रिकवेको अंश बनाइएको थियो।, प्रभाद्द भरत।
जमबाडब्ल्यूको पहिलेको महत्त्वपूर्ण भागहरू थिए। यी देशहरू जमबाडब्ड
अर्थातलाई मर्ज गर्न असम्भव छैन।, प्रभाद्द भरत।
अवधिहरू जमबाडब्.टोमा प्रसाधद ब्राटलाई विभिन्न देशहरूमा विभाजित गरिएको
थियो। अब यी भागहरू जाम्डब्बको पुन: संरचना गर्न सकिन्छ।, प्रभाद्द भुत
डायस B.R.MBADKAR arundered “मुख्य भरत कार्यस्थल गौंगा” मुख्य भरत
कार्यस्थललाई एक गरी मर्एर। ” (म यो देश बौद्ध बनाउनेछु)
आदिवासीहरू समाजहरू विसंगतहरू विजयी जागृत जागा रहन “हम्प्रन्च प्रबुद्ध
प्रदेशदप्रवर्तक करुला।” (हामी सम्पूर्ण विश्वप्रसादद प्रसाधन गर्नेछौं यो
निःशुल्क अनलाइन प्रबुद्धि बौद्धिक जनष्संख्यक जनसंख्याको सम्मेलनबाट सबै
समाज र उनीहरूका लागि सबै शब्दहरू आफ्नो अन्तिम शव्दको लागि प्राप्त गर्न
को लागी हो।
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe in Russia in
Classical Russian-Классический русский
Fruits & овощи производителей Пометивные медитативные swimming , чтобы преодолеть болезнь голода. capsicum огурец морковь bean овощи & fruit растения & деревьев по всему миру & будьте счастливы & гордо как слон аборигены разбудили общества Всемирного грома «гул Prapanch Prabuddha
Prapanchmay Karenge». Мы сделаем весь мир Prabuddha Prapanch / Vishwa
Бхараткхандке падает под jambudweepe, т.е., Prabuddha Bharat Culture -
величайшая культура в мире и является самым старым нацией в мире в мире,
которая является нацией, обеспечивающей знания, наука и культуру в
мире.
мир жил в темноте невежества, Солнце знаний спустилось от
Jambudweepeepeepeepeepeen и принял душ на весь мир. За последние 2500
лет различные организации, захватчики и страны вторглись в Джеймбудвину и
неоднократно нападали на него.
оказал огромное влияние на цивилизацию Юго-Восточной Азии и значительно
внес развитие письменных традиций в этой области. О начале общей эпохи
продавцы, возможно, устроились там, приносят с ними буддийские монахи.
фрагментирован 24 раза в известной истории 2500 лет. Многие нападения
были сделаны на Индии французскими, голландскими, кушанскими, шаком,
Йеминами, греками, могалами и англичанами. Нигде в истории упоминается,
что они атаковали страны, такие как Афганистан, Мьянма, Шри-Ланга,
Непал, Тибет, Бутан, Малайзия, потому что все это были частью Джеймбуд.
был признан независимой страной в 1876 году, Бутан в 1906 году,
Шри-Ланкой в 1935 году, Пакистан в 1947 году. До 1875 года,
Афганистан, Бутан, Мьянма, Пакистан, Бангладеш, Шри-Ланка, Тибет, были
важные части Индии. Британцы испугались революцией против англичан в
1857 году и после принципа деления и правления, сначала разлучали
Афганистан из Индии в 1876 году, и это продолжалось до 1947 года.
страны, такие как Малайзия, Индонезия, Таиланд, Филиппины, Вьетнам и
Камбоджа, были также неразрушимыми частями Jambudweepeepee. Древнее имя
Сингапура было Singhpur.
Джамбудвист простирался от Гималаи в Индийский океан и из Ирана в
Индонезию. Район Джамбудвина в 1857 году составлял 83 квадратных
километров на 83 лакх, которая в настоящее время находится в километрах
33 квадратных километров. С 1857 по 1947 год Jambudweep много раз
фрагментировался от внешних держав. Афганистан отделен от Jambudweep в
1876 году, Непал в 1904 году, Бутан в 1906 году, Тибет в 1907 году,
Шри-Ланкой в 1935 году, Мьянма в 1937 году и Пакистан в 1947 году.
отделенные Шри-Ланки от Jambudweep в 1935 году. Старое название
Шри-Ланки было Sinhaldeep. Название Sinhaldeep было позже переименовано в
Цейлон. Название Шри-Ланки было Tamraparni во время правления
императора Ашока. Махендра, сын императора Ашока и дочери Сангхамитра
отправился в Шри-Ланку, чтобы распространять буддизм. Шри-Ланка является
частью United Jambudweep.
имя Афганистана было Упаганастхан, а Кандагар был Ганхарой. Описание
KANDAHAR I.E. GANDHARA найден до правления шаха Яхана. Это была часть
jambudweep. В 1876 году между Россией и Великобритании был подписан
договор Гандамака. После договора Афганистан был принят как отдельная
страна.
Будда родился в Лумбини. Непал был сделан отдельной страной в 1904 году
британцем. Непал был неотъемлемой частью Jambudweepe, т. Е., Прабддха
Бхарат во время царствования императора Ашока. Maharaja Trabhuvan Singh
Of Nepal обратился к Тогда премьер-министру Индии, Пандита Джавахарлала
Неру, чтобы объединить Непал с Джамбудром, т. Е., Прабуддха Бхаратом, но
Джаваарлал Неру отказался от предложения.
буддийских храмов в Syam началось в третьем веке. Итак был известен как
Syam до 1939 года. Камбоджа Камбоджа была частью непрерывного
Jambudweepe, т. Е. Прабюддха Бхарат. Династия Kaundinya jambudweepe
т.е., Prabuddha Bharat Origin постановил здесь с самого первого века.
Люди здесь раньше поклонялись Будду. Древнее имя Анкорвата - Яшодхарпур.
имя Малайзии было Малайское дес, что означает землю гор. Индонезия
Древнее имя Индонезии - Дипантар Бхарат означает океан через Jambudweepe
IE., Прабюддха Бхарат.
имя Тибета было тривиштам, который был разделен на две части. Одна
часть была предоставлена Китаю, а другую к Ламе после соглашения между
китайскими и англичанами в 1907 году. В 1954 году премьер-министр Индии
Джавахарлал Неру принял Тибет как часть Китая, чтобы показать свою
солидарность китайскому народу.
был отделен от Jambudweepe, т. Е., Прабддха Бхарата англичанами в 1906
году и признан отдельной страной. Бутан означает высокую землю.
Там был раздел Джамбудвоевропа, т. Е., Прабюддха Бхарат 14 августа 1947
года британцами и Пакистаном возникли в наличии в Восточном Пакистане и
Западно-Пакистане.
Али Цзянна требовал отдельной страны на основе религии с 1940 года,
которая впоследствии стала Пакистаном. В 1971 году с сотрудничеством
Пакистан снова разделился, а в Бангладеш появился. Пакистан и Бангладеш
являются запчастью Jambudweepe, т.е., Prabuddha Bharat. После
независимости в 1947 году Pondicherry был освобожден от французской
оккупации в 1954 году.
и Даман Диу были освобождены от португальской оккупации в 1961 году.
Сикким был освобожден в 1975 году и составил часть Джамбудвитого, т. Е.,
Прабюддха Бхарат. Все страны, которые были более ранние важные части
Jambudweepe, т. Е., Прабддха Бхарат сегодня стал независимыми странами.
Невозможно объединить эти страны в Jambudweepe, т. Е., Прабддха Бхарат.
разные периоды Jambudweepe т. Е., Прабддха Бхарат был разделен на
разные страны. Теперь эти части могут быть восстановлены в Jambudweepe,
т.е., Prabuddha Bharat только путем объединения их по одному, как доктор
Б.Р.Р.Бамдар Грузоподавшись «Главный бхарат Бодхмай Карунга». (Я сделаю
эту страну буддийскую)
аборигены разбудили общества грома «HUM PRAPANCH PRABUDDHA PRAPANCHMAY
KARENGE». (Мы сделаем весь мир Prabuddha Praprch, это произойдет через
бесплатную онлайн-конвенцию об интеллектуальной сети Prabuddha в
разбудил свои слова для благополучия, счастья и мира для всех обществ и
для них достичь вечного блаженства как их окончательная цель.
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe in Non-Buddhist Countries
PURIFY MIND-Awakened One To Create Awaken Universe in Non-Buddhist Countriesour series, Bridging World Religions, we explore the religion of
Buddhism. What commonalities do Muslims share with this religion? What
can we learn and apply to our daily lives as good practices from this
faith? We sit down with Dr. Shabir Ally to learn more!
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe
Buddhism in the next hundred years
PURIFY MIND-Awakened One To Create Awakened UniverseBuddha Mind is Now Awakening the World reminding us to be unafraid to
be free–and to be hit with the laughing stick of joy, love and
bliss!–so we can break open the false mind of the ego and realize the
Real Mind of the True Self & for serious consideration of these
ideas, which are intended to help live a more coherent,
peaceful,creative,compassionate,& productive life, and to be of
service to the welfare of our world. A Path for All Societies to Attain
Eternal Bliss.
mindful meditative swimming 
to overcome hunger illness. capsicum cucumber carrot bean vegetables & fruit plants & trees all over the world & be happy & proud like an elephant Aboriginal Awakened Societies of the world Thunder ” Hum Prapanch
Prabuddha Prapanchmay karunge.” We will make the whole world Awakened
Universe.
Fruits & Vegetables Growers Party.
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe
PURIFY MIND-Awakened One To Create Awaken Universe.scientific discoveries especially in the field of Quantum Physics
revealed what Buddha said 2600 years ago was right. Buddha knew about
the truth and what scientists can learn from Buddhism.
![How Did Buddha Know About the Truth [Buddhism & Science]](https://external.fblr15-1.fna.fbcdn.net/safe_image.php?d=AQGixWmba7RPXs5Y&w=480&h=250&url=https%3A%2F%2Fi.ytimg.com%2Fvi%2FfDAqbyAyAWc%2Fhqdefault.jpg&cfs=1&sx=0&sy=36&sw=480&sh=250&ext=jpg&_nc_oe=6f927&_nc_sid=632586&ccb=3-5>=1&_nc_hash=AQFnO1q99YmA7Bq8)
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What a touchdown!
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And we aren’t just talking about the #Superbowl – when you fill #HalfYourPlate with your favourite fruit and veggie appetizers during the big game, you’re guaranteed to win!
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#Superbowl2022 #Football #AmericanFootball #Snacks #GameDaySnack #InstaFood #Appetizer #Fruits #Veggies #Snacking #Touchdown
Noble Eightfold Path
Ethical Conduct
Right Action
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.
42 Buddha’s Own Words
Fruits & Vegetables Growers Party
PURIFY MIND-BUDDHAPURIFY MIND-BUDDHAPath for All Societies to Attain Eternal BlissFree Online Agricultural University for Awakened Ashoka Fruits & Vegetables Growers PartyFree Birds mindful meditative swimming to overcome hunger illness. capsicum cucumber carrot bean vegetables & fruit plants & trees all over the world & be happy & proud like an elephant Aboriginal Awakened Societies of the world Thunder ” Hum Prapanch
Prabuddha Prapanchmay karunge.” We will make the whole world Prabuddha
Prapanch/Vishwa
sarvajan.ambedkar.org
bhikkhave, dhammā samayavimuttassa{n} bhikkhuno parihānāya saṃvattanti.
Katame pañca? Kammārāmatā, bhassārāmatā, niddārāmatā, indriyesu
aguttadvāratā{n}, bhojane amattaññutā{n}. Ime kho, bhikkhave, pañca
dhammā samayavimuttassa bhikkhuno parihānāya saṃvattanti.
bhikkhave, dhammā samayavimuttassa bhikkhuno aparihānāya saṃvattanti.
Katame pañca? Na kammārāmatā, na bhassārāmatā, na niddārāmatā, indriyesu
guttadvāratā, bhojane mattaññutā. Ime kho, bhikkhave, pañca dhammā
samayavimuttassa bhikkhuno aparihānāya saṃvattantī ti.
Metta Sutta: The Buddha’s Words on Lovingkindness by Ajahn Anan and the
Marp Jan Sangha.Benefits of Metta [AN 11.16]”Monks, for one whose
awarenes…
Aboriginal Awakened Societies of the world Thunder ” Hum Prapanch
Prabuddha Prapanchmay karunge.” We will make the whole world Prabuddha
Prapanch/Vishwa
That number isconstantly in flux, because we’re learning more about the world’s languages every day. And beyond that, the languages themselves are in flux. They’re living and dynamic, spoken by communities whose lives are shaped by our rapidly changing world. This is a fragile time: Roughly 40% of languages are now endangered, often with less than 1,000 speakers remaining. Meanwhile, just 23 languages account for more than half the world’s population.
When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit,Classical Hela Basa (Hela Language),Classical Pāḷi which are the same. Buddha spoke in Magadhi. All the 7111 languages and dialects are off shoot of Classical Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of Human Beings, just like all other living speices have their own naturallanguages for communication. 116 languages are translated by https://translate.google.com
Buddhism in the World Today
South and Southeast Asian Theravada Buddhism
https://www.youtube.com/watch?v=46nNJG1FSKo&t=543s
Jambudvipe
Bharatkhande falls under Jambudweep ie., Prabuddha Bharat
culture is the greatest culture in the world and is the oldest nation in
the world has been a nation providing knowledge, science and culture to
the world.
DO GOODPURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in Classical Pāḷi,05) Classical Pāḷi,
PURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in Classical Pāḷi,
06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
फल & सब्जियां उत्पादक पार्टी सावधान ध्यान swimming 
भूख की बीमारी से निपटने के लिए। कैप्सिकम ककड़ी गाजर बीन सब्जियां और फल पौधों और पेड़ दुनिया भर में और खुश रहें & गर्व करें एक हाथी की तरह थंडर के सभी आदिवासी जागृत समाज थंडर “हम प्रेप्त प्रभवता प्रेरणमय
करुंज।” हम पूरी दुनिया प्रबुद्ध प्रापंच / विश्व को बनाएंगे
भरतखंडे जंबुद्वीप आईई के तहत आता है। प्रबुद्ध भारत संस्कृति दुनिया की
सबसे बड़ी संस्कृति है और दुनिया में सबसे पुराना राष्ट्र एक राष्ट्र है जो
दुनिया को ज्ञान, विज्ञान और संस्कृति प्रदान करता है।
दुनिया अज्ञानता के अंधेरे में रह रही थी, तो ज्ञान का सूर्य जंबुद्वीप से
निकला और पूरी दुनिया पर ज्ञान को जन्म दिया। पिछले 2500 वर्षों में,
विभिन्न संगठनों, आक्रमणकारियों और देशों ने जंबुद्वीप पर हमला किया और
बार-बार हमला किया।
धर्म ने दक्षिणपूर्व एशिया की सभ्यताओं पर एक बड़ा प्रभाव डाल दिया और उस
क्षेत्र में लिखित परंपरा के विकास के लिए काफी योगदान दिया। आम युग की
शुरुआत के बारे में, व्यापारी वहां बस गए होंगे, बौद्ध भिक्षुओं को उनके
साथ ला सकते हैं।
को 2500 वर्षों के ज्ञात इतिहास में 24 बार खंडित किया गया है। फ्रांसीसी,
डच, कुशान, शाक, यमन, यूनानियों, मुगलों और ब्रिटिश द्वारा भारत पर कई
हमले किए गए थे। इतिहास में कहीं भी यह उल्लेख नहीं किया गया है कि
उन्होंने अफगानिस्तान, म्यांमार, श्रीलंका, नेपाल, तिब्बत, भूटान, मलेशिया
जैसे देशों पर हमला किया क्योंकि ये सभी जंबुद्वीप का हिस्सा थे।
को 1876 में एक स्वतंत्र देश के रूप में मान्यता दी गई थी, 1 9 06 में
भूटान, 1 9 35 में श्रीलंका 1 9 47 में, 1 9 47 में। 1875 से पहले,
अफगानिस्तान, भूटान, म्यांमार, पाकिस्तान, बांग्लादेश, श्रीलंका, तिब्बत
भारत के महत्वपूर्ण हिस्से थे। अंग्रेजों को 1857 में अंग्रेजों के खिलाफ
क्रांति से भयभीत किया गया था और, विभाजन और शासन के सिद्धांत के बाद, पहले
अफगानिस्तान ने 1876 में भारत से अलग किया और यह 1 9 47 तक जारी रहा।
इंडोनेशिया, थाईलैंड, फिलीपींस, वियतनाम और कंबोडिया जैसे देश जंबुद्वीप
के अटूट भागों भी थे। सिंगापुर का प्राचीन नाम सिंहपुर था।
जंबुद्वीप ने हिमालय से हिंद महासागर और ईरान से इंडोनेशिया तक बढ़ाया।
1857 में जंबुद्वीप का क्षेत्र 83 लाख वर्ग किलोमीटर था, जो वर्तमान में 33
लाख वर्ग किलोमीटर दूर है। 1857 से 1 9 47 तक, जंबुद्वीप को बाहरी
शक्तियों द्वारा कई बार खंडित किया गया था। अफगानिस्तान को 1876 में
जंबुद्वीप, 1 9 06 में नेपाल, 1 9 06 में भूटान, 1 9 07 में तिब्बत, 1 9 35
में श्रीलंका, 1 9 37 में म्यांमार और 1 9 47 में पाकिस्तान।
ने 1 9 35 में जंबुद्वीप से श्रीलंका को अलग कर दिया। श्रीलंका का पुराना
नाम सिंहदीप था। सिंहदीप नाम बाद में सिलोन का नाम बदल दिया गया। श्रीलंका
का नाम सम्राट अशोक के शासनकाल के दौरान तमरपर्नी था। सम्राट अशोक और बेटी
संघीत्र के पुत्र महेंद्र बौद्ध धर्म का प्रचार करने के लिए श्रीलंका गए।
श्रीलंका संयुक्त जंबुद्वीप का हिस्सा है।
का प्राचीन नाम उपगानस्थान था और कंधार का धनरा था। कंधार यानी गंधरा का
विवरण शाहजहां के शासनकाल तक पाया जाता है। यह जंबुद्वीप का हिस्सा था। रूस
और ब्रिटेन के बीच 1876 में गांधीमक संधि पर हस्ताक्षर किए गए थे। संधि के
बाद, अफगानिस्तान को एक अलग देश के रूप में स्वीकार किया गया था।
बुद्ध का जन्म लुंबिनी में हुआ था। 1 9 04 में ब्रिटिश द्वारा नेपाल को एक
अलग देश बनाया गया था। नेपाल जंबुद्वीप यानी का एक अभिन्न हिस्सा था।
प्रबुद्ध भारत सम्राट अशोक के शासनकाल के दौरान। नेपाल के महाराजा त्रिभुवन
सिंह ने तत्कालीन प्रधान मंत्री, पंडित जवाहरलाल नेहरू ने नेपाल को
जंबुद्वीप आईई के साथ विलय करने की अपील की। प्रबुद्ध भारत, लेकिन
जवाहरलाल नेहरू ने प्रस्ताव को खारिज कर दिया।
में बौद्ध मंदिरों का निर्माण तीसरी शताब्दी में शुरू हुआ था। इनलैंड को 1
9 3 9 तक सैम के रूप में जाना जाता था। कंबोडिया कंबोडिया अघोषित जंबुद्वी
आईई का हिस्सा था। प्रबुद्ध भारत। जंबुद्वीप यानी का कौंडिन्या राजवंश,
प्रबुद्ध भारत मूल ने पहली शताब्दी से यहां शासन किया। यहां लोग बुद्ध की
पूजा करते थे। अंकुरवत का प्राचीन नाम यशोधरपुर है।
का प्राचीन नाम मलय देश था जिसका मतलब पहाड़ों की भूमि थी। इंडोनेशिया
इंडोनेशिया का प्राचीन नाम दीपतार भारत का मतलब है जंबुद्वीप यानी में
महासागर। प्रबुद्ध भारत।
का प्राचीन नाम ट्रिविष्टम था जिसे दो भागों में विभाजित किया गया था। 1 9
07 में चीनी और अंग्रेजों के बीच एक समझौते के बाद चीन और दूसरे को लामा
के लिए एक हिस्सा दिया गया था। 1 9 54 में, भारत के प्रधान मंत्री जवाहरलाल
नेहरू ने चीनी लोगों को अपनी एकजुटता दिखाने के लिए तिब्बत को चीन के
हिस्से के रूप में स्वीकार किया था।
को जंबुद्वीप यानी से अलग किया गया था। 1 9 06 में ब्रिटिशों द्वारा
प्रबुद्ध भारत और एक अलग देश के रूप में मान्यता प्राप्त थी। भूटान का मतलब
उच्च जमीन है।
जंबुद्वीप आईई का विभाजन था। 14 अगस्त, 1 9 47 को प्रबुद्ध भारत ने
ब्रिटिश और पाकिस्तान द्वारा पूर्वी पाकिस्तान और पश्चिम पाकिस्तान के रूप
में अस्तित्व में आए।
अली जिन्ना 1 9 40 से धर्म के आधार पर एक अलग देश की मांग कर रहे थे जो
बाद में पाकिस्तान बन गए। 1 9 71 में सहयोग के साथ पाकिस्तान फिर से
विभाजित किया गया था और बांग्लादेश अस्तित्व में आया था। पाकिस्तान और
बांग्लादेश भागें जंबुद्वीप यानी हैं। प्रबुद्ध भारत। 1 9 47 में आजादी के
बाद, 1 9 54 में पांडिचेरी को फ्रांसीसी कब्जे से मुक्त कर दिया गया।
और दमन दीव को 1 9 61 में पुर्तगाली कब्जे से मुक्त कर दिया गया था।
सिक्किम को 1 9 75 में मुक्त कर दिया गया था और जंबुद्वीप आईई का हिस्सा
बना दिया गया था। प्रबुद्ध भारत। सभी देश जो जंबुद्वीप के पहले के
महत्वपूर्ण हिस्से थे। प्रबुद्ध भारत आज स्वतंत्र देश बन गए हैं। इन देशों
को जंबुद्वीप यानी में विलय करना असंभव नहीं है। प्रबुद्ध भारत।
अवधियों में जंबुद्वीप यानी। प्रबुद्ध भारत को विभिन्न देशों में विभाजित
किया गया था। अब इन हिस्सों को जंबुद्वीप यानी में पुनर्निर्मित किया जा
सकता है। प्रबुद्ध भारत केवल उन्हें एक-एक करके डॉ। बीआर.मामेडकर ने “मुख्य
भारत बॉधमा करंगा” के रूप में विलय करके। (मैं इस देश को बौद्ध बनाऊंगा)
आदिवासी जागृत सोसाइटीज थंडर थंडर “हम प्रेप्त प्रभवता प्रेरणमय करुंज।”
(हम पूरी दुनिया प्रबुद्ध प्रप्त करेंगे, यह सभी समाजों के लिए कल्याण,
खुशी और शांति के लिए और उनके अंतिम लक्ष्य के रूप में अनन्त आनंद प्राप्त
करने के लिए अपने स्वयं के शब्दों को जागृत करने के लिए मुफ्त ऑनलाइन
प्रबुद्ध बौद्धिक सम्मेलन के माध्यम से होगा।
DO GOODPURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in
Classical Assamese-ধ্ৰুপদী অসমীয়া
13) Classical Assamese-ধ্ৰুপদী অসমীয়া
মাইণ্ড েকৈক প্ৰবুদ্ধ ব্ৰহ্মাণ্ডৰ বুদ্ধক হেলান দি কওঁক ধ্ৰুপদী অসম-ধ্ৰুপদী অসমীয়া জাগ্ৰত অশোক ফল আৰু পাচলি খেতিয়ক পাৰ্টিৰ বাবে বিনামূলীয়া অনলাইন কৃষি বিশ্ববিদ্যালয় মন-হেলান দিয়া বুদ্ধক শুভকামনাদিয়ক পাচলি আৰু ফলৰ খাদ্য খেতি কৰক! বিশুদ্ধ মন দয়ালু হওক ভোকৰ ৰোগ দূৰ কৰিবলৈ মুক্ত চৰাইবোৰে ধ্যানৰ প্ৰতি মনোযোগ দি সাঁতোৰে । ব্ৰকলি কেপচিকাম তিয়ঁহ গাজৰ বীন পাচলি আৰু ফলগছ গোটেই পৃথিৱীত খেতি কৰক আৰু হাতীৰ দৰে সুখী আৰু গৌৰৱান্বিত হওক ড. বি.আৰ. আম্বেদকাৰে গৰ্জন কৰিছিল “মই ভাৰত বধিময় কাৰুঙ্গা।” (মই এই
দেশখনক বৌদ্ধ কৰিম) বিশ্বৰ সকলো আদিবাসী জাগ্ৰত সমাজ থাণ্ডাৰ “হাম প্ৰপঞ্চ
প্ৰবুদ্ধ প্ৰপঞ্চময় কৰুংগে।” আমি সমগ্ৰ বিশ্বক প্ৰবুদ্ধ প্ৰপঞ্চ/বিশ্ব
কৰিম আজি বিশ্বত বৌদ্ধ ধৰ্ম দক্ষিণ আৰু দক্ষিণ-পূব এছিয়াৰ থেৰাভাদা বৌদ্ধ
ধৰ্ম
DO GOODPURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in
Classical Bengali-ক্লাসিক্যাল বাংলা,
ফল এবং সবজি উত্পাদক পার্টি ক্ষণস্থায়ী ধ্যান wimming ক্ষুধার্ত অসুস্থতা অতিক্রম করতে। ক্যাপসিকাম কাকুম্বার গাজর বেবিনের সবজি & ফল সারা বিশ্ব জুড়ে & সুখী হোন এবং একটি হাতি মত গর্বিত থান্ডার এর সমস্ত আদিবাসী জাগানো সমাজের “হুম প্রবঞ্চ প্রবাহুধা
প্রশাঞ্চমে কারুন।” আমরা বিশ্বব্যাপী প্রবোধা প্রণয়ী / বিশ্বকে সমগ্র
বিশ্বকে তুলে দেব
ভারত্কহন্দে জাম্বুদুদ্দীপের নিচে পড়ে।, প্রভুদুদ ভারত সংস্কৃতি বিশ্বের
সর্বশ্রেষ্ঠ সংস্কৃতি এবং বিশ্বের সবচেয়ে প্রাচীন জাতি বিশ্বের জ্ঞান,
বিজ্ঞান ও সংস্কৃতি প্রদান করেছে।
পৃথিবী অজ্ঞতার অন্ধকারে বাস করছিল, তখন জ্ঞানের সূর্য জাম্বুদীপ থেকে
নেমে আসে এবং সমগ্র পৃথিবীতে জ্ঞান বজায় রাখে। গত ২500 বছরে, বিভিন্ন
সংগঠন, আক্রমণকারী ও দেশ জাম্বুদীপকে আক্রমণ করে বারবার আক্রমণ করে।
দক্ষিণ-পূর্ব এশিয়ার সভ্যতার উপর একটি বিশাল প্রভাব বিস্তার করে এবং সেই
এলাকার একটি লিখিত ঐতিহ্যের উন্নয়নে ব্যাপকভাবে অবদান রাখে। সাধারণ যুগের
শুরুতে, ব্যবসায়ীরা সেখানে বসতি স্থাপন করতে পারে, বৌদ্ধ সন্ন্যাসীদের
সাথে তাদের নিয়ে আসেন।
বছরের মধ্যে পরিচিত ইতিহাসে জাম্বুদীপের ২4 বার বিভক্ত করা হয়েছে। ফরাসি,
ডাচ, কুশান, শাক, ইয়েমেন, গ্রীক, মুগল ও ব্রিটিশ দ্বারা ভারতে অনেক
আক্রমণ করা হয়েছিল। ইতিহাসে কোথাও উল্লেখ করা হয়েছে যে তারা আফগানিস্তান,
মায়ানমার, শ্রীলঙ্কা, নেপাল, তিব্বত, ভুটান, মালয়েশিয়ার মতো দেশগুলিতে
হামলা করেছে কারণ এগুলি জাম্বুদীপের অংশ ছিল।
সালে আফগানিস্তান একটি স্বাধীন দেশ হিসাবে স্বীকৃত ছিল, ভুটান, 1935
সালে শ্রীলংকা 1947 সালে পাকিস্তান। 1875 সালের আগে আফগানিস্তান, ভুটান,
মায়ানমার, পাকিস্তান, বাংলাদেশ, শ্রীলংকা, তিব্বতের আগে ভারতের
গুরুত্বপূর্ণ অংশ ছিল। ব্রিটিশরা 1857 সালে ব্রিটিশদের বিরুদ্ধে বিপ্লব
দ্বারা ভীত ছিল এবং বিভাজন ও শাসন নীতি অনুসরণ করে, 1876 সালে
আফগানিস্তানকে ভারত থেকে পৃথক করে এবং এটি 1947 সাল পর্যন্ত অব্যাহত থাকে।
ইন্দোনেশিয়া, থাইল্যান্ড, ফিলিপাইন, ভিয়েতনাম, কম্বোডিয়ার মতো দেশগুলি
জাম্বুদীপের অবলম্বনযোগ্য অংশ ছিল। সিঙ্গাপুরের প্রাচীন নাম ছিল সিংপুর।
জাম্বুদীপী হিমালয় থেকে ভারত মহাসাগরে এবং ইরান থেকে ইন্দোনেশিয়া
পর্যন্ত প্রসারিত। 1857 সালে জাম্বুদীপের এলাকা 83 লাখ বর্গ কিলোমিটার ছিল,
যা বর্তমানে 33 লাখ বর্গ কিলোমিটার। 1857 থেকে 1947 সাল পর্যন্ত,
জাম্বুদীপের বাহ্যিক শক্তির দ্বারা অনেকবার বিভক্ত ছিল। 1876 সালে
আফগানিস্তান 1904 সালে নেপাল, 1906 সালে ভুটান, 1907 সালে তিব্বত, 1935
সালে শ্রীলংকা, 1937 সালে মায়ানমার 1937 সালে মিয়ানমার এবং 1947 সালে
পাকিস্তান।
1935 সালে জাম্বুদীপীপ থেকে শ্রীলঙ্কাকে পৃথক করে। শ্রীলঙ্কার পুরনো নাম
সিংহালদীপ ছিল। সিন্ডিলিপ নামটি পরে সিলন নামকরণ করা হয়। সম্রাট অশোকের
রাজত্বকালে শ্রীলঙ্কার নাম তামরপারী ছিল। সম্রাট অশোক ও মেয়ে সাংহামিত্রের
পুত্র মহেন্দ্রা বৌদ্ধধর্ম প্রচারের জন্য শ্রীলংকায় যান। শ্রীলংকা
ইউনাইটেড জাম্বুদীপের একটি অংশ।
প্রাচীন নামটি ছিল উরগঞ্জ্থান ও কান্দাহার গান্ধরা। শাহ জাহানের রাজত্ব
পর্যন্ত কান্দাহার ই। গান্ধার বর্ণনা পাওয়া যায়। এটি জাম্বুদীপের একটি
অংশ ছিল। 1876 সালে রাশিয়া ও ব্রিটেনের মধ্যে গানমাক চুক্তিতে
স্বাক্ষরিত হয়। চুক্তির পর, আফগানিস্তান একটি পৃথক দেশ হিসাবে গ্রহণ করা
হয়।
বুদ্ধ লুম্বিনীতে জন্মগ্রহণ করেন। ব্রিটিশদের দ্বারা 1904 সালে নেপালে
একটি পৃথক দেশ তৈরি করা হয়। নেপাল জাম্বুদীপের একটি অবিচ্ছেদ্য অংশ ছিল।
নেপালের মহারাজা ত্রিভুজ সিং ভারতের প্রধানমন্ত্রী, পণ্ডিত জওহরলাল নেহরু
জাম্বুদুদীপের সাথে নেপালকে একত্রিত করার আহ্বান জানান।, প্রবাদহা ভারত,
কিন্তু জওহরলাল নেহেরু প্রস্তাবটি প্রত্যাখ্যান করেন।
বৌদ্ধ মন্দির নির্মাণের তৃতীয় শতাব্দীতে। থাইল্যান্ড 1939 সাল পর্যন্ত
সাইম নামে পরিচিত ছিল। কম্বোডিয়া কম্বোডিয়া জিম্বুদীপ অর্থের অংশ ছিল।,
প্রবাদ ভারত। জাম্বুদুদ্দীপের কুন্দিন্য রাজবংশের অর্থাত্। এখানে মানুষ
বুদ্ধ উপাসনা করতে ব্যবহৃত। আঙ্গোরওয়াতের প্রাচীন নাম যশোহরপুর।
প্রাচীন নামটি মালয় দেশ যা পাহাড়ের ভূমি ছিল। ইন্দোনেশিয়া
ইন্দোনেশিয়ার প্রাচীন নাম দীপান্তার ভারত, অর্থবুদুদ্দীপের মহাসাগর মানে।,
প্রবাদ ভারত।
প্রাচীন নামটি ত্রিশিশটাম ছিল যা দুটি ভাগে বিভক্ত ছিল। চীন ও ব্রিটিশদের
মধ্যে 1 9 07 সালে চীন ও ব্রিটিশদের মধ্যে একটি চুক্তির পর এক অংশটি লামার
কাছে দেওয়া হয়েছিল। 1954 সালে চীনের জনগণের প্রতি একাত্মতা প্রদর্শন করার
জন্য ভারতের প্রধানমন্ত্রী জওহরলাল নেহেরু তিব্বত গ্রহণ করেছিলেন।
জাম্বুদীপের অর্থাৎ পৃথক ছিল।, 1906 সালে ব্রিটিশদের দ্বারা প্রবাদ ভারত
দ্বারা পৃথক দেশ হিসাবে স্বীকৃত। ভুটান উচ্চ স্থল মানে।
সেখানে জাম্বুদীপের বিভাজন ছিল।, 1947 সালের 14 আগস্ট, 1947 সালে ব্রিটিশ ও
পাকিস্তান কর্তৃক পূর্ব পাকিস্তান ও পশ্চিম পাকিস্তান হিসেবে বিদ্যমান
ছিল।
আলী জিন্নাহ 1940 সাল থেকে ধর্মের ভিত্তিতে একটি পৃথক দেশ দাবি করেছিলেন
যা পরে পাকিস্তান হয়ে ওঠে। 1971 সালে সহযোগিতার সাথে পাকিস্তানকে আবার
বিভক্ত করা হয় এবং বাংলাদেশ অস্তিত্ব লাভ করে। পাকিস্তান ও বাংলাদেশ অংশ
জাম্বুদীপের অংশ।, প্রবোধ ভারত। 1947 সালে স্বাধীনতার পর, 1954 সালে ফরাসি
দখল থেকে পন্ডিচেরির মুক্তি পায়।
ও দমন দীউ 1961 সালে পর্তুগিজ দখল থেকে মুক্তি পেয়েছিলেন। 1975 সালে
সিক্কিমকে মুক্তি দেওয়া হয় এবং জাম্বুদুদ্দীপের অংশ তৈরি করা হয়।,
প্রবাদ ভারত। জাম্বুদীপের আগের গুরুত্বপূর্ণ অংশ যা সব দেশ ছিল।, প্রবাদ
ভারত আজ স্বাধীন দেশ হয়ে উঠেছে। জাম্বুদীপীপে এই দেশগুলো একত্রিত করা
অসম্ভব নয়, প্রবাদ ভারত।
সময়ের মধ্যে জামুদ্দীপ অর্থাৎ।, প্রবোধ ভারতকে বিভিন্ন দেশে বিভক্ত করা
হয়েছিল। এখন এই অংশগুলি জাম্বুদীপীপে পুনর্গঠন করা যেতে পারে।, প্রবাদ
রাউদহ ভারত শুধুমাত্র একের পর একের পর একের পর একের পর এক। (আমি এই দেশ
বৌদ্ধ তৈরি করবো)
আদিবাসী জাগানো সমাজের বজ্রধ্বনি “হুম প্রবঞ্চ প্রবাহুধা প্রশাঞ্চমে
কারুন।” (আমরা বিশ্বব্যাপী প্রবোধের প্রবৃদ্ধি সৃষ্টি করবো বিশ্বব্যাপী
প্রবৃদ্ধি বুদ্ধিজীবী কনভেনশনটি সব সমাজের জন্য কল্যাণ, সুখ ও শান্তি এবং
তাদের চূড়ান্ত লক্ষ্য হিসাবে শাশ্বত সুখ অর্জন করতে হবে।
DO GOODPURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in Classical Gujarati-ક્લાસિકલ ગુજરાતી,
ફળો અને શાકભાજી ઉગાડનારાઓ પાર્ટી માટે મફત ઓનલાઇન કૃષિ યુનિવર્સિટી માનસિક ધ્યાન swimming . કેપ્સિકમ કાકડી ગાજર બાઈન શાકભાજી અને ફળ છોડ અને વૃક્ષો બધા વિશ્વભરમાં અને ખુશ રહો અને ગૌરવ એ હાથીની જેમ ભારત્કહેન્ડે જામબુદ્વીપમાં એટલે કે. પ્રબુદ્દ્ધા ભારત સંસ્કૃતિ એ વિશ્વની
સૌથી મોટી સંસ્કૃતિ છે અને તે વિશ્વમાં સૌથી જૂનું રાષ્ટ્ર જ્ઞાન, વિજ્ઞાન
અને સંસ્કૃતિને વિશ્વને વિશ્વને પ્રદાન કરે છે.
જગત અજ્ઞાનતાના અંધારામાં રહે છે, ત્યારે જ્ઞાનનો સૂર્ય જામબુદ્વીપથી
ઉતર્યો અને સમગ્ર વિશ્વમાં વરસાદ પડ્યો. છેલ્લા 2500 વર્ષોમાં, વિવિધ
સંસ્થાઓ, આક્રમણકારો અને દેશોએ જામબુદ્વીપ પર આક્રમણ કર્યું અને વારંવાર
હુમલો કર્યો.
ધર્મમાં દક્ષિણપૂર્વ એશિયાના સંસ્કૃતિઓ પર ભારે પ્રભાવ પાડ્યો હતો અને તે
વિસ્તારમાં લેખિત પરંપરાના વિકાસ માટે મોટા પ્રમાણમાં ફાળો આપ્યો હતો.
સામાન્ય યુગની શરૂઆત વિશે, વેપારીઓ ત્યાં સ્થાયી થઈ શકે છે, જે તેમની સાથે
બૌદ્ધ સાધુઓને લાવી શકે છે.
2500 વર્ષના જાણીતા ઇતિહાસમાં 24 વખત વિભાજિત કરવામાં આવ્યું છે. ઘણા
હુમલાઓ ફ્રેન્ચ, ડચ, કુશન, શક, યેમેન, ગ્રીકો, મુઘલ્સ અને બ્રિટીશ દ્વારા
ભારત પર કરવામાં આવ્યા હતા. ક્યાંય પણ ઇતિહાસમાં ઉલ્લેખ કરવામાં આવ્યો નથી
કે તેઓએ અફઘાનિસ્તાન, મ્યાનમાર, શ્રીલંકા, નેપાળ, તિબેટ, ભુતાન, મલેશિયા
જેવા દેશો પર હુમલો કર્યો કારણ કે આ બધા જમ્બુદ્વીપનો ભાગ હતા.
1876 માં ભુતાન, 1935 માં શ્રીલંકા, 1935 માં પાકિસ્તાનને 1947 માં એક
સ્વતંત્ર દેશ તરીકે ઓળખવામાં આવ્યું હતું. 1875 માં, અફઘાનિસ્તાન, ભુતાન,
મ્યાનમાર, પાકિસ્તાન, બાંગ્લાદેશ, શ્રીલંકા, તિબેટ ભારતના મહત્વના ભાગો
હતા. બ્રિટીશ 1857 માં બ્રિટીશ સામેની ક્રાંતિથી ડરી ગયો હતો અને, વિભાજન
અને શાસનના સિદ્ધાંતને અનુસર્યા પછી, પ્રથમ 1876 માં ભારતથી અફઘાનિસ્તાનને
અલગ પાડ્યું હતું અને 1947 સુધી આ ચાલુ રહ્યું હતું.
ઇન્ડોનેશિયા, થાઇલેન્ડ, ફિલિપાઇન્સ, વિયેતનામ અને કંબોડિયા જેવા દેશો
જામબુદ્વીપના અનબ્રેકેબલ ભાગો હતા. સિંગાપોરનું પ્રાચીન નામ સિંઘપુર હતું.
જામબુદ્વીપ હિમાલયથી ભારતીય મહાસાગર સુધી અને ઈરાનથી ઇન્ડોનેશિયા સુધી
વિસ્તરેલી છે. 1857 માં જામબુદ્વીપનો વિસ્તાર 83 લાખ ચોરસ કિલોમીટર હતો, જે
હાલમાં 33 લાખ ચોરસ કિલોમીટર છે. 1857 થી 1947 સુધી, જામબુદ્વીપ બાહ્ય
શક્તિઓ દ્વારા ઘણી વખત વિભાજીત થઈ હતી. અફઘાનિસ્તાનને 1876 માં
જામબુદ્વીપથી અલગ કરવામાં આવ્યું હતું, 1904 માં, 1906 માં ભુતાન, 1907 માં
તિબેટ, 1935 માં શ્રીલંકા, 1937 માં મ્યાનમાર અને 1947 માં પાકિસ્તાન.
લોકોએ 1935 માં જામબુદ્વીપથી શ્રીલંકાને અલગ કરી હતી. શ્રીલંકાનું જૂનું
નામ સિંઘલ્ડીપ હતું. નામ સિનહોલ્ડીપ પછીથી સિલોનનું નામ આપવામાં આવ્યું
હતું. સમ્રાટ અશોકના શાસનકાળ દરમિયાન શ્રીલંકાનું નામ તમનભર્ણી હતું.
સમ્રાટ અશોક અને પુત્રી સંઘામિત્રના પુત્ર મહેન્દ્ર, બૌદ્ધ ધર્મ ફેલાવવા
માટે શ્રીલંકા ગયા. શ્રીલંકા એ યુનાઈટેડ જામબુડવિપનો એક ભાગ છે.
પ્રાચીન નામ અપગનસ્થન હતું અને કંદહરનું ગંધર હતું. કંદહાર I.E. ગંધરાનું
વર્ણન શાહજહાંના શાસન સુધી મળી આવ્યું છે. તે જામબુદ્વીપનો એક ભાગ હતો.
1876 માં ગંદામક સંધિમાં રશિયા અને બ્રિટન વચ્ચે હસ્તાક્ષર કર્યા હતા.
સંધિ પછી, અફઘાનિસ્તાનને એક અલગ દેશ તરીકે સ્વીકારવામાં આવ્યો હતો.
બુદ્ધનો જન્મ લુમ્બીનીમાં થયો હતો. 1904 માં નેપાળને બ્રિટીશ દ્વારા એક
અલગ દેશ બનાવવામાં આવ્યો હતો. નેપાળ જામબુદ્વીપનો એક અભિન્ન ભાગ હતો.,
પ્રબુધ્ધા ભારત સમ્રાટ અશોકના શાસન દરમિયાન. નેપાળના મહારાજા ટ્રિબ્યુવન
સિંહએ તત્કાલીન વડા પ્રધાનને અપીલ કરી હતી, પંડિત જવાહરલાલ નેહરુને
જામબુદ્વીપ એટલે કે, પ્રબુદ્ધ ભારત, પરંતુ જવાહરલાલ નેહરુએ દરખાસ્તને નકારી
દીધી.
બૌદ્ધ મંદિરોનું બાંધકામ ત્રીજી સદીમાં શરૂ થયું હતું. થાઇલેન્ડને 1939
સુધી સિમ તરીકે ઓળખવામાં આવતું હતું. કંબોડિયા કંબોડિયા અખંડ જમ્બુદ્વીપનો
ભાગ હતો એટલે કે, પ્રબુદ્ધ ભારત. જામબુદ્વીપના કંડિનીયા એટલે કે.,
પ્રબુધ્ધા ભારત મૂળ મૂળથી પ્રથમ સદીથી અહીં શાસન કર્યું હતું. અહીં લોકો
બુદ્ધની ઉપાસના કરવા માટે વપરાય છે. Ankorwat નું પ્રાચીન નામ યશધરપુર છે.
પ્રાચીન નામ મલય દેશ હતું જેનો અર્થ છે પર્વતોની જમીન. ઇન્ડોનેશિયા
ઇન્ડોનેશિયાનું પ્રાચીન નામ ડિપ્ટર ભારતનો અર્થ છે જમ્બુદ્વીપમાં સમુદ્રનો
મહાસાગર એટલે કે, પ્રબુદ્ધ ભારત.
પ્રાચીન નામ ત્રિવિશટમ હતું જે બે ભાગમાં વહેંચાયેલું હતું. 1907 માં ચીની
અને બ્રિટીશ વચ્ચેના કરાર પછી ચાઇના અને બીજાને એક ભાગ આપવામાં આવ્યો હતો.
1954 માં, ભારતના વડા પ્રધાન જવાહરલાલ નેહરુએ ચીનના ભાગરૂપે ચીનના લોકો
માટે એકતા બતાવવા માટે તિબેટને સ્વીકારી લીધું હતું.
જામબુદ્વીપથી અલગ પાડવામાં આવ્યો હતો., 1906 માં બ્રિટીશ દ્વારા પ્રબુદ્ધ
ભારત અને એક અલગ દેશ તરીકે ઓળખાય છે. ભુટાનનો અર્થ ઊંચી જમીન છે.
ત્યાં જામબુદ્વીપનો પાર્ટિશન હતો એટલે કે, પ્રબુદ્દ્ધા ભારત 14 ઑગસ્ટ,
1947 ના રોજ બ્રિટીશ અને પાકિસ્તાન દ્વારા પૂર્વ પાકિસ્તાન અને પશ્ચિમ
પાકિસ્તાન તરીકે અસ્તિત્વમાં આવ્યું.
અલી જિંનાહ 1940 થી ધર્મના આધારે એક અલગ દેશની માંગ કરી રહ્યા હતા, જે
પાછળથી પાકિસ્તાન બન્યા હતા. 1971 માં સહકાર સાથે પાકિસ્તાન ફરીથી
વહેંચાયેલું હતું અને બાંગ્લાદેશ અસ્તિત્વમાં આવ્યું હતું. પાકિસ્તાન અને
બાંગ્લાદેશ ભાગ જામબુદ્વીપ એટલે કે પ્રબુદ્ધ ભારત છે. 1947 માં સ્વતંત્રતા
પછી, 1954 માં પોંડિચેરી ફ્રેન્ચ વ્યવસાયથી મુક્ત થઈ.
અને દમણ દીઉને 1961 માં પોર્ટુગીઝ કબજામાંથી મુકત કરવામાં આવ્યા હતા.
સિક્કિમને 1975 માં મુક્તિ આપવામાં આવી હતી અને જામબુદ્વીપનો ભાગ આવ્યો
હતો., પ્રબુદ્ધ ભારત. બધા દેશો જે જમ્બુદ્વીપના અગાઉના મહત્વના ભાગો હતા.,
પ્રબુધ્ધા ભારત આજે સ્વતંત્ર દેશો બની ગયા છે. આ દેશોને જામબુદ્વીપમાં મર્જ
કરવું અશક્ય નથી., પ્રબુદ્ધ ભારત.
સમયગાળામાં જામબુદ્વીપ એટલે કે, પ્રબુદ્ધ ભારતને વિવિધ દેશોમાં વહેંચવામાં
આવ્યો હતો. હવે આ ભાગોને જામબુદ્વીપમાં ફરીથી ગોઠવી શકાય છે એટલે કે,
પ્રબુધ્ધા ભારત ફક્ત તેમને એક પછી એકને મર્જ કરીને ડૉ. બી.આર. (હું આ દેશ
બૌદ્ધ બનાવીશ)
એબોરિજિનલ જાગૃત સોસાયટીઝ થંડર “હમ પ્રપંચ પ્રબુદ્ધ પ્રાપન્ચમેય કરુન્જ.”
(અમે આખી દુનિયાને પ્રભાધ્ધ પ્રપંચ બનાવીશું જે મફત ઑનલાઇન પ્રબુદ્દ્ધા
બૌદ્ધિક બૌદ્ધિક સંમેલનમાં વેલ્ફેર, સુખ અને બધા સમાજો માટે શાંતિ માટે
જાગૃત છે અને તેમના અંતિમ ધ્યેય તરીકે શાશ્વત આનંદ પ્રાપ્ત કરવા માટે.
ಹಣ್ಣುಗಳು & ತರಕಾರಿಗಳು ಬೆಳೆಗಾರರು ಪಕ್ಷಕ್ಕೆ ಉಚಿತ ಆನ್ಲೈನ್ ಕೃಷಿ ವಿಶ್ವವಿದ್ಯಾಲಯ ಮೈಂಡ್ಫುಲ್ ಧ್ಯಾನಸ್ಥ ವರ್ತಿಸು swimming ಹಸಿವು ಅನಾರೋಗ್ಯವನ್ನು ಜಯಿಸಲು. ಕ್ಯಾರೆಟ್ BEN ತರಕಾರಿಗಳು ಮತ್ತು ಹಣ್ಣುಗಳು & ಮರಗಳು → ಪ್ರಪಂಚದಾದ್ಯಂತ → ಮತ್ತು ಆನೆಯ ಹಾಗೆ ಸಂತೋಷವಾಗಿರಿಭರತ್ಖಂಡೇ ಜಂಬುಡ್ವೀಪ್ ಅಂದರೆ, ಪ್ರಬುದ್ಧ ಭಾರತ್ ಸಂಸ್ಕೃತಿಯು ವಿಶ್ವದಲ್ಲೇ ಅತ್ಯಂತ
ಶ್ರೇಷ್ಠ ಸಂಸ್ಕೃತಿಯಾಗಿದೆ ಮತ್ತು ಪ್ರಪಂಚದ ಅತ್ಯಂತ ಹಳೆಯ ರಾಷ್ಟ್ರವು ಜಗತ್ತಿಗೆ
ಜ್ಞಾನ, ವಿಜ್ಞಾನ ಮತ್ತು ಸಂಸ್ಕೃತಿಯನ್ನು ಒದಗಿಸುತ್ತಿದೆ.
ಅಜ್ಞಾನದ ಕತ್ತಲೆಯಲ್ಲಿ ವಾಸಿಸುತ್ತಿರುವಾಗ, ಜ್ಞಾನದ ಸೂರ್ಯವು ಜಂಬುಡ್ವೀಪ್ನಿಂದ
ವಂಶಸ್ಥರು ಮತ್ತು ಇಡೀ ಪ್ರಪಂಚದ ಮೇಲೆ ತೋಳಿನ ಜ್ಞಾನದಿಂದ ಇಳಿಯಿತು. ಕಳೆದ 2500
ವರ್ಷಗಳಲ್ಲಿ, ವಿವಿಧ ಸಂಸ್ಥೆಗಳು, ದಾಳಿಕೋರರು ಮತ್ತು ದೇಶಗಳು ಜಂಬುಡ್ವೀಪ್ ಅನ್ನು
ಆಕ್ರಮಿಸಿ ಮತ್ತೆ ಅದನ್ನು ದಾಳಿ ಮಾಡಿತು.
ಏಷ್ಯಾದ ನಾಗರಿಕತೆಗಳ ಮೇಲೆ ಅಗಾಧ ಪ್ರಭಾವ ಬೀರಿತು ಮತ್ತು ಆ ಪ್ರದೇಶದಲ್ಲಿ ಲಿಖಿತ
ಸಂಪ್ರದಾಯದ ಬೆಳವಣಿಗೆಗೆ ಹೆಚ್ಚು ಕೊಡುಗೆ ನೀಡಿತು. ಸಾಮಾನ್ಯ ಯುಗದ ಆರಂಭದ ಬಗ್ಗೆ,
ವ್ಯಾಪಾರಿಗಳು ಬೌದ್ಧ ಸನ್ಯಾಸಿಗಳನ್ನು ಅವರೊಂದಿಗೆ ತರುವಲ್ಲಿ ನೆಲೆಸಿದ್ದಾರೆ.
2500 ವರ್ಷಗಳ ಪ್ರಸಿದ್ಧ ಇತಿಹಾಸದಲ್ಲಿ 24 ಬಾರಿ ವಿಭಜನೆಯಾಯಿತು. ಫ್ರೆಂಚ್, ಡಚ್,
ಕುಶಾನ್, ಶಕ್, ಯೆಮೆನ್, ಗ್ರೀಕರು, ಮೊಘಲರು ಮತ್ತು ಬ್ರಿಟಿಷ್ರಿಂದ ಭಾರತದಲ್ಲಿ ಅನೇಕ
ದಾಳಿಗಳನ್ನು ಮಾಡಲಾಗುತ್ತಿತ್ತು. ಇತಿಹಾಸದಲ್ಲಿ ಇತಿಹಾಸದಲ್ಲಿ ಅಫ್ಘಾನಿಸ್ತಾನ,
ಮ್ಯಾನ್ಮಾರ್, ಶ್ರೀಲಂಕಾ, ನೇಪಾಳ, ಟಿಬೆಟ್, ಭೂತಾನ್, ಮಲೇಷಿಯಾ, ಭೂತಾನ್, ಮಲೇಷಿಯಾದ
ದೇಶಗಳಾದ ಭೂತನ್, ಮಲೇಷಿಯಾವನ್ನು ಅವರು ಆಕ್ರಮಿಸಿಕೊಂಡಿದ್ದಾರೆ.
ರಲ್ಲಿ ಪಾಕಿಸ್ತಾನ 1935 ರಲ್ಲಿ 1935 ರಲ್ಲಿ 1935 ರಲ್ಲಿ ಭುಟಾನ್ 1947 ರಲ್ಲಿ
ಭುಟಾನ್, ಅಫ್ಘಾನಿಸ್ತಾನವನ್ನು ಸ್ವತಂತ್ರ ರಾಷ್ಟ್ರವಾಗಿ ಗುರುತಿಸಲಾಯಿತು. 1875,
ಅಫ್ಘಾನಿಸ್ತಾನ, ಭೂತಾನ್, ಮ್ಯಾನ್ಮಾರ್, ಪಾಕಿಸ್ತಾನ, ಬಾಂಗ್ಲಾದೇಶ, ಶ್ರೀ ಲಂಕಾ,
ಟಿಬೆಟ್ ಭಾರತದ ಪ್ರಮುಖ ಭಾಗಗಳಾಗಿವೆ. ಬ್ರಿಟಿಷರು 1857 ರಲ್ಲಿ ಬ್ರಿಟಿಷರ ವಿರುದ್ಧ
ಕ್ರಾಂತಿಯಿಂದ ಹೆದರಿಕೆಯಿಂದ ಬಂದರು ಮತ್ತು ವಿಭಜನೆ ಮತ್ತು ಆಳ್ವಿಕೆಯ ತತ್ವವನ್ನು
ಅನುಸರಿಸಿ, 1876 ರಲ್ಲಿ ಭಾರತದಿಂದ ಮೊದಲ ಬಾರಿಗೆ ಅಫ್ಘಾನಿಸ್ತಾನವನ್ನು ಬೇರ್ಪಡಿಸಿದರು
ಮತ್ತು ಇದು 1947 ರವರೆಗೆ ಮುಂದುವರೆಯಿತು.
ಇಂಡೋನೇಷ್ಯಾ, ಥೈಲ್ಯಾಂಡ್, ಫಿಲಿಪೈನ್ಸ್, ವಿಯೆಟ್ನಾಂ, ಮತ್ತು ಕಾಂಬೋಡಿಯಾಗಳಂತಹ
ದೇಶಗಳು ಸಹ ಜಂಬುಡ್ವೀಪ್ನ ಒಡೆಯಲಾಗದ ಭಾಗಗಳಾಗಿವೆ. ಸಿಂಗಾಪುರದ ಪ್ರಾಚೀನ ಹೆಸರು
ಸಿಂಗಪುರ.
ಜಂಬುಡ್ವೀಪ್ ಹಿಮಾಲಯದಿಂದ ಹಿಂದೂ ಮಹಾಸಾಗರದಿಂದ ಮತ್ತು ಇರಾನ್ನಿಂದ ಇಂಡೋನೇಷ್ಯಾಗೆ
ವಿಸ್ತರಿಸಿದೆ. 1857 ರಲ್ಲಿ ಜಂಬುಡ್ವೀಪ್ ಪ್ರದೇಶವು 83 ಲಕ್ಷ ಚದರ ಕಿಲೋಮೀಟರ್
ಆಗಿತ್ತು, ಇದು ಪ್ರಸ್ತುತ 33 ಲಕ್ಷ ಚದರ ಕಿಲೋಮೀಟರ್. 1857 ರಿಂದ 1947 ರವರೆಗೆ,
ಜಂಬುಡ್ವೀಪ್ ಬಾಹ್ಯ ಅಧಿಕಾರಗಳಿಂದ ಅನೇಕ ಬಾರಿ ಛಿದ್ರಗೊಂಡಿತು. ಅಫ್ಘಾನಿಸ್ತಾನವನ್ನು
1876 ರಲ್ಲಿ ನೇಪಾಳದಿಂದ 1904 ರಲ್ಲಿ 1907 ರಲ್ಲಿ ಭೂತಾನ್, 1907 ರಲ್ಲಿ 1935
ರಲ್ಲಿ, 1937 ರಲ್ಲಿ 1937 ರಲ್ಲಿ ಶ್ರೀಲಂಕಾ ಮತ್ತು 1947 ರಲ್ಲಿ ಪಾಕಿಸ್ತಾನದಲ್ಲಿ
ಬೇರ್ಪಡಿಸಲ್ಪಟ್ಟಿತು.
1935 ರಲ್ಲಿ ಜಂಬುಡ್ವೀಪಿಯಿಂದ ಶ್ರೀಲಂಕಾವನ್ನು ಬೇರ್ಪಡಿಸಿದರು. ಶ್ರೀಲಂಕಾದ ಹಳೆಯ
ಹೆಸರು ಸಿಂಹಾಲ್ಡೈಪ್ ಆಗಿತ್ತು. ಸಿನ್ಹಲ್ಡೀಪ್ನ ಹೆಸರು ನಂತರ ಸಿಲೋನ್ ಎಂದು ಮರುನಾಮಕರಣ
ಮಾಡಲಾಯಿತು. ಚಕ್ರವರ್ತಿ ಅಶೋಕನ ಆಳ್ವಿಕೆಯಲ್ಲಿ ಶ್ರೀಲಂಕಾದ ಹೆಸರು
ತಮ್ರಾಪಣಿಣಿಯಾಗಿತ್ತು. ಮಹೇಂದ್ರ, ಚಕ್ರವರ್ತಿ ಅಶೋಕ ಮತ್ತು ಮಗಳು ಸಾಂಗಮಿತ್ರ ಮಗನು
ಬೌದ್ಧಧರ್ಮವನ್ನು ಹರಡಲು ಶ್ರೀಲಂಕಾಗೆ ಹೋದರು. ಶ್ರೀಲಂಕಾ ಯುನೈಟೆಡ್ ಜಂಬುಡ್ವೀಪ್ನ
ಒಂದು ಭಾಗವಾಗಿದೆ.
ಪ್ರಾಚೀನ ಹೆಸರು ಅಪ್ಗಾಸ್ತಾನ್ ಮತ್ತು ಕಂದಹಾರ್ಸ್ ಗಾಂಧಾರ. ಕಂಂದಹಾರ್ i.e. ಗಾಂಧಾರ
ವಿವರಣೆಯು ಷಾ ಜಹಾನ್ ಆಳ್ವಿಕೆಯ ತನಕ ಕಂಡುಬರುತ್ತದೆ. ಇದು ಜಂಬುಡ್ವಿಪ್ನ
ಭಾಗವಾಗಿತ್ತು. 1876 ರಲ್ಲಿ ರಷ್ಯಾ ಮತ್ತು ಬ್ರಿಟನ್ನ ನಡುವೆ ಗಂಡಮಾಕ್ ಒಪ್ಪಂದವನ್ನು
ಸಹಿ ಮಾಡಲಾಯಿತು. ಒಪ್ಪಂದದ ನಂತರ, ಅಫ್ಘಾನಿಸ್ತಾನವನ್ನು ಪ್ರತ್ಯೇಕ ದೇಶವಾಗಿ
ಸ್ವೀಕರಿಸಲಾಯಿತು.
ಬುದ್ಧನು ಲಂಬಿನಿಯಲ್ಲಿ ಜನಿಸಿದನು. 1904 ರಲ್ಲಿ ಬ್ರಿಟಿಷರು ನೇಪಾಳನ್ನು ಪ್ರತ್ಯೇಕ
ದೇಶ ಮಾಡಿದರು. ನೇಪಾಳವು ಜಂಬುಡ್ವೀಪ್ ಅಂದರೆ ಒಂದು ಅವಿಭಾಜ್ಯ ಭಾಗವಾಗಿತ್ತು,
ಪ್ರಬುದ್ಧ ಭರತ್ ಚಕ್ರವರ್ತಿ ಅಶೋಕ ಆಳ್ವಿಕೆಯಲ್ಲಿ. ನೇಪಾಳದ ಮಹಾರಾಜ ಟ್ರಿಬುವನ್ ಸಿಂಗ್
ಭಾರತದ ಪ್ರಧಾನ ಮಂತ್ರಿಗೆ ಮನವಿ ಮಾಡಿದರು.
ಬೌದ್ಧ ದೇವಾಲಯಗಳ ನಿರ್ಮಾಣವು ಮೂರನೆಯ ಶತಮಾನದಲ್ಲಿ ಪ್ರಾರಂಭವಾಯಿತು. ಇದು 1939
ರವರೆಗೆ ಸಿಯಾಮ್ ಎಂದು ಕರೆಯಲ್ಪಟ್ಟಿತು. ಕಾಂಬೋಡಿಯಾ ಕಾಂಬೋಡಿಯಾವು ಮುರಿಯದ
ಜಂಬುಡ್ವೀಪ್ ಅಂದರೆ ಭಾಗವಾಗಿತ್ತು., ಪ್ರಭುಧ ಭಾರತ್. ಜಂಬುದ್ವೀಪದ ಅಂದರೆ ಕುಂಡಿನಿಯಾ
ರಾಜವಂಶವು ಅಂದರೆ, ಪ್ರಭುಧ ಭಾರತ್ ಮೂಲವು ಮೊದಲ ಶತಮಾನದಿಂದಲೂ ಇಲ್ಲಿ ಆಳ್ವಿಕೆ
ನಡೆಸಿತು. ಇಲ್ಲಿರುವ ಜನರು ಬುದ್ಧನನ್ನು ಪೂಜಿಸಲು ಬಳಸುತ್ತಾರೆ. ಅಕ್ಕೋರ್ವಾಟ್ನ
ಪ್ರಾಚೀನ ಹೆಸರು ಯಶೋಧರ್ಪುರ್ ಆಗಿದೆ.
ಪ್ರಾಚೀನ ಹೆಸರು ಮಲಯ ಸಾಧಕವಾಗಿತ್ತು, ಅಂದರೆ ಪರ್ವತಗಳ ಭೂಮಿ. ಇಂಡೋನೇಷ್ಯಾ
ಇಂಡೋನೇಷ್ಯಾ ಪುರಾತನ ಹೆಸರು ಡಿಪಾಂತರ್ ಭರತ್ ಎಂದರೆ ಜಂಬುದ್ವೀಪದ ಅಂದರೆ, ಪ್ರಬುದ್ಧ
ಭಾರತ್.
ಪ್ರಾಚೀನ ಹೆಸರು ಟ್ರಿವಿಶಮ್ ಆಗಿತ್ತು, ಇದನ್ನು ಎರಡು ಭಾಗಗಳಾಗಿ ವಿಂಗಡಿಸಲಾಗಿದೆ.
1907 ರಲ್ಲಿ ಚೀನೀ ಮತ್ತು ಬ್ರಿಟಿಷರ ನಡುವಿನ ಒಪ್ಪಂದದ ನಂತರ ಚೀನಾ ಮತ್ತು ಇತರರಿಗೆ
ಲಾಮಾಗೆ ಒಂದು ಭಾಗವನ್ನು ನೀಡಲಾಯಿತು. ಭಾರತದ ಪ್ರಧಾನ ಮಂತ್ರಿ ಜವಾಹರಲಾಲ್ ನೆಹರು
ಚೀನಾದ ಜನರಿಗೆ ಚೀನೀ ಜನರಿಗೆ ಒಗ್ಗಟ್ಟನ್ನು ತೋರಿಸಲು ಟಿಬೆಟ್ ಅನ್ನು ಒಪ್ಪಿಕೊಂಡರು.
ಅವರನ್ನು ಜಂಬುಡ್ವೀಪ್ ಅಂದರೆ ಬೇರ್ಪಡಿಸಲಾಯಿತು., 1906 ರಲ್ಲಿ ಬ್ರಿಟಿಷರಿಂದ
ಪ್ರಭುಧನ ಭಾರತ್ ಮತ್ತು ಪ್ರತ್ಯೇಕ ದೇಶವೆಂದು ಗುರುತಿಸಲ್ಪಟ್ಟರು. ಭೂತಾನ್ ಎಂದರೆ
ಉನ್ನತ ನೆಲದ ಅರ್ಥ.
ಜಂಬುಡ್ವೀಪ್ ಅಂದರೆ ವಿಂಗಡಣೆ ಇತ್ತು, ಆಗಸ್ಟ್ 14, 1947 ರ ಆಗಸ್ಟ್ 14 ರಂದು
ಬ್ರಿಟಿಷ್ ಮತ್ತು ಪಾಕಿಸ್ತಾನವು ಈಸ್ಟ್ ಪಾಕಿಸ್ತಾನ ಮತ್ತು ಪಶ್ಚಿಮ ಪಾಕಿಸ್ತಾನದ
ಅಸ್ತಿತ್ವಕ್ಕೆ ಬಂದಿತು.
ಅಲಿ ಜಿನ್ನಾ 1940 ರಿಂದ ಧರ್ಮದ ಆಧಾರದ ಮೇಲೆ ಪ್ರತ್ಯೇಕ ದೇಶವನ್ನು
ಒತ್ತಾಯಿಸುತ್ತಿದ್ದರು, ಅದು ನಂತರ ಪಾಕಿಸ್ತಾನವಾಯಿತು. 1971 ರಲ್ಲಿ ಸಹಕಾರ
ಪಾಕಿಸ್ತಾನವನ್ನು ಮತ್ತೊಮ್ಮೆ ವಿಂಗಡಿಸಲಾಗಿದೆ ಮತ್ತು ಬಾಂಗ್ಲಾದೇಶ ಅಸ್ತಿತ್ವಕ್ಕೆ
ಬಂದಿತು. ಪಾಕಿಸ್ತಾನ ಮತ್ತು ಬಾಂಗ್ಲಾದೇಶ ಭಾಗಗಳು ಜಂಬುಡ್ವೀಪ್ ಅಂದರೆ., ಪ್ರಭುಧ
ಭಾರತ್. 1947 ರಲ್ಲಿ ಸ್ವಾತಂತ್ರ್ಯದ ನಂತರ, ಪಾಂಡಿಚೆರಿ 1954 ರಲ್ಲಿ ಫ್ರೆಂಚ್
ಉದ್ಯೋಗದಿಂದ ಮುಕ್ತಾಯಗೊಂಡಿತು.
ಮತ್ತು ದಮನ್ ದೀಯು 1961 ರಲ್ಲಿ ಪೋರ್ಚುಗೀಸ್ ಉದ್ಯೋಗದಿಂದ ಬಿಡುಗಡೆ
ಮಾಡಲಾಗುತ್ತಿತ್ತು. ಸಿಕ್ಕಿಮ್ ಅನ್ನು 1975 ರಲ್ಲಿ ವಿಮೋಚನೆಗೊಳಿಸಲಾಯಿತು ಮತ್ತು
ಜಂಬುದ್ಧ್ಹಾಪ್ ಅಂದರೆ, ಪ್ರಬುದ್ಧ ಭಾರತ್. ಜಂಬುಡ್ವೀಪ್ ಅಂದರೆ ಮುಂಚಿನ ಪ್ರಮುಖ
ಭಾಗಗಳಾಗಿದ್ದ ಎಲ್ಲಾ ದೇಶಗಳು., ಪ್ರಭುಧ ಭಾರತ್ ಇಂದು ಸ್ವತಂತ್ರ ರಾಷ್ಟ್ರಗಳಾಗಿ
ಮಾರ್ಪಟ್ಟಿವೆ. ಈ ದೇಶಗಳನ್ನು ಜಂಬುಡ್ವೀಪ್ ಅಂದರೆ ವಿಲೀನಗೊಳಿಸುವುದು ಅಸಾಧ್ಯವಲ್ಲ.,
ಪ್ರಭುಧ ಭಾರತ್.
ಅವಧಿಗಳಲ್ಲಿ ಜಂಬುಡ್ವೀಪ್ ಅಂದರೆ, ಪ್ರಭುಧ ಭಾರತ್ ಅನ್ನು ವಿವಿಧ ದೇಶಗಳಲ್ಲಿ
ವಿಂಗಡಿಸಲಾಗಿದೆ. ಈಗ ಈ ಭಾಗಗಳನ್ನು ಜಂಬುಡ್ವೀಪ್ ಅಂದರೆ, ಪ್ರಬುದ್ಧ ಭರತ್ ಅವರನ್ನು
ಡಾ. B.r.ambedkar ಥಂಡರ್ “ಮುಖ್ಯ ಭರತ್ ಬುಧ್ಮಯ್ ಕರುಂಗಾ” ಎಂದು ವಿಲೀನಗೊಳಿಸುವ
ಮೂಲಕ ಮಾತ್ರ. (ನಾನು ಈ ದೇಶದ ಬೌದ್ಧತೆಯನ್ನು ಮಾಡುತ್ತೇನೆ)
ಮೂಲನಿವಾಸಿ ಜಾಗೃತ ಸಮಾಜಗಳು ಗುಡುಗು “ಹಮ್ ಪ್ರಾಪಂಚನ ಪ್ರಭುಧ ಪ್ರಾಪಚಮರ್ ಕರುಂಜ್.”
(ನಾವು ಇಡೀ ವಿಶ್ವ ಪ್ರಬುದ್ಧ ಪ್ರಾಪಂಜು ಮಾಡುತ್ತೇವೆ, ಎಲ್ಲಾ ಸಮಾಜಗಳು, ಸಂತೋಷ ಮತ್ತು
ಶಾಂತಿಗಾಗಿ ಜಾಗೃತಗೊಂಡ ಒಬ್ಬರ ಸ್ವಂತ ಮಾತುಗಳಲ್ಲಿ ಮತ್ತು ಅವರ ಅಂತಿಮ ಗುರಿಯಂತೆ
ಶಾಶ್ವತ ಆನಂದವನ್ನು ಸಾಧಿಸಲು ನಾವು ಅವೇಕೆಡ್ನ ಒಬ್ಬರ ಸ್ವಂತ ಮಾತುಗಳಲ್ಲಿ
ನಡೆಯುತ್ತೇವೆ.
MBS SUNDAY KANNADA DHAMMA DISCOURSE 06-02-2022DO GOODPURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
പ്രോജക്റ്റ് അവതരണം ജൈവകൃഷിയായ ബിയിയിൽ ഉൾപ്പെടുത്തിയിരിക്കുന്ന ഒരു ഓൺലൈൻ
കോഴ്സിംഗിൽ ഒരു പ്രോജക്റ്റ് അവതരണം തയ്യാറാക്കി. കോട്ടയം മഹാത്മാഗാന്ധി
സർവകലാശാലയുടെ പാഠ്യപദ്ധതി | : ആവർത്തിക്കുക:
ഫ്രയിറ്റുകളും പച്ചക്കറികളും കർഷകരായ പാർട്ടി മന ald തികവരമായ ധ്യാന-വിംമിംഗ് a പട്ടിണി രോഗത്തെ മറികടക്കാൻ. കാപ്സിക്കം കാസ്റ്റീകം ഇടിമിന്നൽ ഉണർന്നിരിക്കുന്ന സൊസൈറ്റികൾ “ഹം പ്രപഞ്ചൻ പ്രബുദ്ദ പ്രപഞ്ചനി
കരുൺജ്” ഞങ്ങൾ ലോകം മുഴുവൻ പ്രബുദ പ്രപഞ്ച് / വിശ്വയെ ഉണ്ടാക്കും
അജ്ഞതയുടെ അന്ധകാരത്തിൽ താമസിക്കുന്നപ്പോൾ, അറിവിന്റെ സൂര്യൻ ജാംബറുപ്പിൽ
നിന്ന് ഇറങ്ങി ലോകമെമ്പാടും അറിവ് നൽകി. കഴിഞ്ഞ 2500 വർഷങ്ങളിൽ, വിവിധ
സംഘടനകളും ആക്രമണങ്ങളും രാജ്യങ്ങളും ജാംബുഡ്വീപ് ആക്രമിച്ച് ആവർത്തിച്ച്
ആക്രമിച്ചു.
ഏഷ്യയുടെ നാഗരികതയിൽ ബുദ്ധമതം ഒരു വലിയ സ്വാധീനം ചെലുത്തി, ആ പ്രദേശത്തെ
രേഖാമൂലമുള്ള പാരമ്പര്യത്തിന്റെ വികാസത്തിന് വളരെയധികം സംഭാവന നൽകി. സാധാരണ
കാലഘട്ടത്തിന്റെ തുടക്കത്തെക്കുറിച്ച് വ്യാപാരികൾ അവിടെ
താമസമാക്കിയിരിക്കാം, അവർക്കൊപ്പം ബുദ്ധ സന്യാസിമാരെ കൊണ്ടുവന്നു.
25 വർഷത്തെ ചരിത്രത്തിൽ ജംബുദ്വീപ് 24 തവണ വിഘടിച്ചു. ഫ്രഞ്ച്, ഡച്ച്,
കുശൻ, ഷാക്ക്, യെമൻ, ഗ്രീക്കുകാർ, മുഗൾസ്, ബ്രിട്ടീഷ് എന്നിവരാണ് ഇന്ത്യയിൽ
നിരവധി ആക്രമണങ്ങൾ നടത്തിയത്. “അഫ്ഗാനിസ്ഥാൻ, മ്യാൻമർ, ശ്രീലങ്ക, നേപ്പാൾ,
ടിബറ്റ്, ഭൂട്ടാൻ, മലേഷ്യ തുടങ്ങിയ രാജ്യങ്ങളെ അവർ
സൂചിപ്പിക്കുന്നില്ലെന്നാണ് സൂചിപ്പിക്കുന്നത്. ഇവയെല്ലാം ജംബുദീന്റെ
ഭാഗമായിരുന്നു.
ൽ ഭൂട്ടാൻ 1906 ൽ 1945 ൽ, 1935 ൽ, 1935 ൽ അഫ്ഗാനിസ്ഥാൻ 1936 ൽ, 1947 ൽ
1947 ൽ, 1975 ൽ, 1875 ന് മുമ്പ്, 1875 ന് മുമ്പ്, 1875 ന് മുമ്പ്, ഭൂട്ടാൻ,
മ്യാൻമർ, മ്യാൻമർ, ടിബറ്റ് ഇന്ത്യയുടെ പ്രധാന ഭാഗങ്ങളായിരുന്നു. 1857-ൽ
ബ്രിട്ടീഷുകാർ ബ്രിട്ടീഷുകാർ 1857-ൽ വിപ്ലവവും ഭിന്നയായ
തത്വത്തെത്തുടർന്ന്, 1876 ൽ ഇന്ത്യയിൽ നിന്ന് ആദ്യമായി വേർപിരിഞ്ഞ
അഫ്ഗാനിസ്ഥാനെ പിന്തുടർന്ന് ഇത് തുടർന്നു.
ഇന്തോനേഷ്യ, തായ്ലൻഡ്, ഫിലിപ്പൈൻസ്, വിയറ്റ്നാം, കംബോഡിയ എന്നിവയും
ജംബുദ്വീപിന്റെ തകർക്കാനാവാത്ത ഭാഗങ്ങളായിരുന്നു രാജ്യങ്ങൾ. സിംഗപ്പൂരിലെ
പുരാതന പേര് സിംഗ്പൂർ എന്നാണ്.
ജംബുധവീപ് ഹിമാലയത്തിൽ നിന്ന് ഇന്ത്യൻ മഹാസമുദ്രത്തിലേക്കും ഇറാനിൽ
നിന്നും ഇന്തോനേഷ്യയിലേക്ക് നീങ്ങി. നിലവിൽ 33 ലക്ഷം ചതുരശ്ര കിലോമീറ്റർ
അകലെയുള്ള 83 ലക്ഷം ചതുരശ്ര കിലോമീറ്റർ അകലെയുള്ള ജംബുദ്വീപ് പ്രദേശത്ത്.
1857 മുതൽ 1947 വരെ, ബാഹ്യശക്തികൾ കൊണ്ട് ജാംബേപ്പിനെ പലതവണ വിഘടിപ്പിച്ചു.
1876 ൽ നേപ്പാൾ 1904 ൽ ജംബുദ്വെപ്പിൽ നിന്ന് വേർതിരിക്കപ്പെട്ടു, 1906 ൽ
ടിബറ്റ് 1935 ൽ, 1937 ൽ ശ്രീലങ്ക 1947 ൽ 1947 ൽ മ്യാൻമർ.
ൽ ബ്രിട്ടീഷുകാർ ശ്രീലങ്കയിൽ നിന്ന് ശ്രീലങ്കയിൽ നിന്ന് വേർപെടുത്തി.
ശ്രീലങ്കയുടെ പഴയ പേര് സിഖൽദീപ് ആയിരുന്നു. പിന്നീട് സിഹൽദീപിന്റെ പേര്
പിന്നീട് സിലോൺ എന്ന് പുനർനാമകരണം ചെയ്തു. അശോക ചക്രവർത്തിയുടെ ഭരണകാലത്ത്
തമ്രാപാർണി എന്നായിരുന്നു ശ്രീലങ്കയുടെ പേര്. അശോകന്റെയും മകൾ
സംഘർഗമിത്രയുടെയും മകൻ മഹേന്ദ്ര ബുദ്ധമതം പ്രചരിപ്പിക്കുന്നതിനായി
ശ്രീലങ്കയിലേക്ക് പോയി. യുണൈറ്റഡ് ജംബുദ്വെപ്പിന്റെ ഭാഗമാണ് ശ്രീലങ്ക.
പുരാതന നാമം യുപിഗഗാൻ, കാന്ദഹാർ ഗന്ധഹാർ എന്നിവയായിരുന്നു. കാന്തഹാർ
ഐ.ഇ.ഇ.യുടെ വിവരണം ഷാജഹാൻ എന്ന വാഴ്ച വരെ ഗന്ധര കാണപ്പെടുന്നു. അത്
ജംബൂദ്വീപ്യുടെ ഭാഗമായിരുന്നു. 1876-ൽ റഷ്യയും ബ്രിട്ടനും തമ്മിൽ ഗന്ധമാക്
ഉടമ്പടി ഒപ്പുവച്ചു. ഉടമ്പടിക്ക് ശേഷം അഫ്ഗാനിസ്ഥാൻ ഒരു പ്രത്യേക രാജ്യമായി
സ്വീകരിച്ചു.
ലുമ്പിനിയിൽ ജനിച്ചു. 1904 ൽ ബ്രിട്ടീഷുകാർ നേപ്പാളിന് പ്രത്യേക രാജ്യം
നൽകി. ജംബുദ്വീപ് ജംബുദ്വീപ്പിന്റെ അവിഭാജ്യ ഘടകമായിരുന്നു നേപ്പാൾ. അശോക
ചക്രവർത്തിയുടെ കാലഘട്ടത്തിൽ പ്രബുദ്ദ ഭാരത്. നേപ്പാളിലെ മഹാരാജ ത്രിഭുവൻ
സിംഗ് നേപ്പാളിനെ ജംബുദ്വീപ് കൊമേധ് കൂട്ടിച്ചേർത്തു. പ്രബുചക ഭാരത്,
എന്നാൽ ജവഹർലാൽ നെഹ്റു ഈ നിർദ്ദേശം നിരസിച്ചു.
ബുദ്ധമത ക്ഷേത്രങ്ങളുടെ നിർമ്മാണം ആരംഭിച്ചത് മൂന്നാം നൂറ്റാണ്ടിലാണ്
ആരംഭിച്ചത്. 1939 വരെ സിയാം എന്നറിയപ്പെട്ടു. ജംബുദ്വീപ് ജുമിയ രാജവംശം
അതായത്. പ്രബുചക ഭാരത് ഉത്ഭവം ഒന്നാം നൂറ്റാണ്ടിൽ തന്നെ ഭരിച്ചു. ഇവിടെ
ആളുകൾ ബുദ്ധനെ ആരാധിക്കുന്നു. അങ്കോർവാട്ടിന്റെ പുരാതന പേര് യശീദർപൂർ
എന്നാണ്.
പുരാതന പേര് മലയോര ദേശം എന്നർത്ഥം വരുന്ന മലായ് ദേശമായിരുന്നു.
ഇന്തോനേഷ്യയുടെ പുരാതന പേര് ദിപേന്തർ ഭാരത് എന്നാൽ ജാംബുഡ്വീപിന് കുറുകെ
സമുദ്രം. പ്രബുചക ഭാരത്.
പുരാതന പേര് തിരുമേശ്ലാം രണ്ട് ഭാഗങ്ങളായി തിരിച്ചിരുന്നു. 1907 ൽ ചൈനയും
ബ്രിട്ടീഷുകാരും തമ്മിൽ ഒരു കരാറിന് ശേഷം ചൈനയ്ക്ക് ഒരു ഭാഗം ചൈനക്കാർക്കും
മറ്റേയാൾക്ക് ലാമയ്ക്കും നൽകി. 1954 ൽ ചൈനക്കാരുടെ ഐക്യദാർ of ്യം
കാണിക്കാൻ ഇന്ത്യയുടെ പ്രധാനമന്ത്രി ജവഹർലാൽ നെഹ്റു ചൈനയുടെ ഭാഗമായി
ടിബറ്റ് സ്വീകരിച്ചു.
ജംബുദ്വീപ് അതായതിൽ നിന്ന് വേർപെട്ടു. 1906 ൽ പ്രബൂദ്ര ഭാരത് 1906 ൽ
ബ്രിട്ടീഷുകാർ ഒരു പ്രത്യേക രാജ്യമായി അംഗീകരിച്ചു. ഭൂട്ടാൻ എന്നാൽ ഉയർന്ന
നില.
മുതൽ മതം അടിസ്ഥാനത്തിൽ മുഹമ്മദ് അലി ജിന്നയ്ക്ക് ഒരു പ്രത്യേക രാജ്യം
ആവശ്യപ്പെട്ടിരുന്നു. 1971 ൽ സഹകരണത്തോടെ പാകിസ്ഥാനെ വീണ്ടും
വിഭജിക്കപ്പെട്ടു, ബംഗ്ലാദേശ് നിലവിലുമായി. പാകിസ്ഥാൻ, ബംഗ്ലാദേശ്
ജംബുദ്വീപ് അതായത് പ്രബുചക ഭാരത്. 1947-ൽ സ്വാതന്ത്ര്യാനന്തരം 1954 ൽ
ഫ്രഞ്ച് തൊഴിലിൽ നിന്ന് പോണ്ടിച്ചേരി മോചിപ്പിച്ചു.
ൽ പോർച്ചുഗീസ് അധിനിവേശത്തിൽ നിന്ന് ഗോവയും ദാമനും ഡിയുയുവിൻറെ
മോചിപ്പിച്ചു. 1975 ൽ സിക്കിം സ്വതന്ത്രമാക്കി, ജംബുദ്വീപ് ഇ.ഇ. ജംബുദ്വീപ്
നേരത്തെ പ്രധാനപ്പെട്ട ഭാഗങ്ങളായ എല്ലാ രാജ്യങ്ങളും അതായത് പ്രബുചക ഭാരത്
ഇന്ന് സ്വതന്ത്ര രാജ്യങ്ങളായി മാറി. ഈ രാജ്യങ്ങളെ ജംബുദ്വീപ് ആയി
ലയിപ്പിക്കുന്നത് അസാധ്യമല്ല. പ്രബുചക ഭാരത്.
കാലഘട്ടങ്ങളിൽ ജംബുദ്വീപ് അതായത്. പ്രബുചക ഭാരത് വിവിധ രാജ്യങ്ങളിലേക്ക്
വിഭജിക്കപ്പെട്ടു. ഇപ്പോൾ ഈ ഭാഗങ്ങൾ ജാംബുദ്വീപ് അതായത് പുനർനിർമ്മിക്കാൻ
കഴിയും., ഡോ. ബി. (ഞാൻ ഈ രാജ്യത്തെ ബുദ്ധനാക്കും
फळे आणि भाज्या उत्पादक पक्षासाठी विनामूल्य ऑनलाइन कृषी विद्यापीठ धान्य ध्यान अधिक चिंतनशील swiming भुखमरी आजार दूर करण्यासाठी. कॅप्सिकम काकडी काकडी वाढवाभरतखेंदे जंबुड्वीपच्या खाली पडतात. प्रबुद्ध भारत संस्कृती ही जगातील
सर्वात मोठी संस्कृती आहे आणि जगातील सर्वात जुने राष्ट्र जगामध्ये ज्ञान,
विज्ञान आणि संस्कृती प्रदान करणारा देश आहे.
जग अंधारात अंधारात राहत होते, तेव्हा ज्ञान सूर्य जंबदविपपासून उतरले आणि
संपूर्ण जगावर ज्ञान दिले. गेल्या 2500 वर्षांत, विविध संस्था,
आक्रमणकर्ते आणि देशांनी जंबुदविपला आक्रमण केले आणि वारंवार त्यावर हल्ला
केला.
धर्म दक्षिणपूर्व आशियाच्या सभ्यतेवर प्रचंड प्रभाव पाडले आणि त्या
क्षेत्रातील लिखित परंपरेच्या विकासासाठी प्रचंड प्रभाव पाडला. सामान्य
युगाच्या सुरूवातीस, व्यापारी त्यांच्याबरोबर बौद्ध भिक्षू आणून तेथे
स्थायिक होऊ शकतात.
2500 वर्षांच्या ज्ञात इतिहासात 24 वेळा खंडित करण्यात आले आहे. फ्रेंच,
डच, कुशन, शास, यमन, ग्रीक, मुघल आणि ब्रिटीश यांनी भारतात अनेक हल्ले
केले. इतिहासात कोठेही असे नमूद केले आहे की त्यांनी अफगाणिस्तान,
म्यानमार, श्रीलंका, नेपाळ, तिबेट, भुतान, मलेशियासारख्या देशांवर हल्ला
केला कारण हे सर्व जंबुडविपचे भाग होते.
1876 मध्ये एक स्वतंत्र देश म्हणून ओळखले होते, 1 9 36 मध्ये पाकिस्तान 1 9
35 मध्ये पाकिस्तान 1 9 47 मध्ये पाकिस्तान, अफगाणिस्तान, भूटान,
म्यानमार, पाकिस्तान, बांग्लादेश, श्रीलंका, तिबेट हे भारतातील महत्वाचे
भाग होते. ब्रिटिशांनी 1857 मध्ये ब्रिटीशविरूद्ध क्रांती करून घाबरविले
होते आणि 1876 मध्ये प्रथम अफगाणिस्तान वेगळे केले आणि 1 9 47 पर्यंत हे
सुरू झाले.
इंडोनेशिया, थायलंड, फिलीपिन्स, व्हिएतनाम आणि कंबोडिया या देशांना
जंबूडविपचे निलंबित भाग होते. सिंगापूरचे प्राचीन नाव सिंगपुर होते.
जंबुडविप हिमालय पासून हिंद महासागर आणि इराण ते इंडोनेशियापर्यंत
वाढविण्यात आले. 1857 मध्ये जंबूडविपचा क्षेत्र 83 लाख स्क्वेअर किलोमीटर
होता, जो सध्या 33 लाख स्क्वेअर किलोमीटर आहे. 1857 ते 1 9 47 पर्यंत,
जंबूडविप बाह्य शक्तींनी अनेक वेळा खंडित केले. 1876 मध्ये नेपाळ 1 9 04
मध्ये नेपाळ 1 9 06 मध्ये भूटान, 1 9 35 मध्ये तिबेट 1 9 37 मध्ये म्यानमार
आणि 1 9 47 मध्ये म्यानमार्क.
9 35 मध्ये इंग्रजांनी इंग्रजांनी श्रीलंकेला वेगळे केले. श्रीलंकेचे जुने
नाव सायनल्लीप होते. सिन्हाळप नावाचे नाव नंतर सिलोनचे नाव बदलले होते.
सम्राट अशोकच्या कारकिर्दीत श्रीलंकेचे नाव तामापर्णिनी होते. सम्राट
अशोकचा पुत्र महेंद्र, मुलगी संघमित्र बौद्ध धर्माचा प्रसार करण्यासाठी
श्रीलंकेला गेला. श्री लंका युनायटेड जंबूडविपचा एक भाग आहे.
प्राचीन नाव उपगमस्थान आणि कंधारचे गंधारा होते. शाहजांवच्या शासनापर्यंत
कंधार I.E. गंधरा यांचे वर्णन आढळले आहे. हे जंबूडविपचा एक भाग होता. 1876
मध्ये रशिया आणि ब्रिटन दरम्यान गांडमक संधि स्वाक्षरी करण्यात आली. संधि
नंतर, अफगाणिस्तान स्वतंत्र देश म्हणून स्वीकारले गेले.
बुद्ध लुंबिनी येथे जन्म झाला. 1 9 04 मध्ये ब्रिटीशांनी नेपाळला एक वेगळे
देश बनला. नेपाळ एक जंबूडविप म्हणजेच, प्रभू भरत सम्राट अशोकच्या
शासनकाळात. नेपाळचे महाराजा ट्रिभुवन सिंग यांनी भारताच्या तत्कालीन
पंतप्रधान, पंडित जवाहरलाल नेहरू यांना नेपाळ विर्जित करण्यासाठी
नेपोपूडविप म्हणजे, प्रबुद्ध भरत, पण जवाहरलाल नेहरू यांनी प्रस्ताव
नाकारला.
बौद्ध मंदिराच्या बांधकाम तिसऱ्या शतकात सुरु झाले. 1 9 3 9 पर्यंत सिमियम
म्हणून ओळखले जात असे. कंबोडिया कंबोडिया अब्राहला जंबुडविप याचा एक भाग
होता., प्रभू भरत. जंबूडविपचा कंंडिन्य राजवंश., प्रबुधा भारत उत्पत्ति
पहिल्या शतकापासून येथे राज्य करत होते. येथे लोक बुद्धाची पूजा करत होते.
Akorwat च्या प्राचीन नाव यशोधरपूर आहे.
प्राचीन नाव मय देश होते ज्याचा अर्थ पर्वत जमीन. इंडोनेशियाचे प्राचीन
नाव इंडोनेशियाचे नाव दुपृतर भारत आहे याचा अर्थ जंबुड्वीपमध्ये महासागर
म्हणजे, प्रभू भरत.
प्राचीन नाव ट्रिविझटम होते जे दोन भागांमध्ये विभागले गेले. 1 9 07 मध्ये
चिनी आणि ब्रिटीश यांच्यातील एक करारानंतर चीन आणि दुसरा लामा यांना एक
भाग देण्यात आला. 1 9 54 मध्ये भारताचे पंतप्रधान जवाहरलाल नेहरू यांनी
चीनच्या लोकांकडे एकता दाखवण्यासाठी चीनचा भाग म्हणून तिबेट स्वीकारला.
हे जंबुड्वीपपासून वेगळे होते., प्रबुधा भरत ब्रिटिशांनी 1 9 06 मध्ये आणि
स्वतंत्र देश म्हणून ओळखले. भूटान म्हणजे उच्च ग्राउंड.
अली जिन्ना 1 9 40 पासून धर्माच्या आधारे एक वेगळे देश मागितला होता जो
नंतर पाकिस्तान बनला होता. 1 9 71 मध्ये कोऑपरेशन पाकिस्तान पुन्हा
विभागण्यात आले आणि बांग्लादेश अस्तित्वात आला. पाकिस्तान आणि बांग्लादेश
म्हणजे जंबूडविप म्हणजे. प्रभू भरत. 1 9 47 मध्ये स्वातंत्र्यानंतर 1 9 54
मध्ये पांडिचेरीने फ्रेंच व्यवसायातून मुक्त केले.
9 61 मध्ये पोर्तुगीज व्यवसायातून गोवा आणि दामन दिवा मुक्त करण्यात आले.
सिक्किम 1 9 75 मध्ये मुक्त करण्यात आले आणि जंबुडविपचा भाग म्हणजे प्रभू
भरत. जंबुड्वीपच्या महत्त्वपूर्ण भाग असलेल्या सर्व देशांमध्ये, प्रभू भरत
भारत आज स्वतंत्र देश बनले आहेत. या देशांना जंबोपडविप म्हणजे, प्रभू भरत
यांना विलीन करणे अशक्य नाही.
काळात जंबूडविप म्हणजे. प्रभू भरत वेगवेगळ्या देशांत विभागण्यात आले. आता
या भागांना जंबोपडविपमध्ये पुनरुत्थान केले जाऊ शकते. (मी या देश बौद्ध
बनवीन)
आदिवासी जागेकडे वाढले, “हमप्र प्रपंच प्रपंच्मे कर्हुन्ज.” (आम्ही
संपूर्ण जग प्रबुद्ध प्रपच करू इच्छितो, हे विनामूल्य ऑनलाइन प्रबुद्ध
बौद्धिक अधिवेशनाद्वारे सर्व समाजासाठी कल्याण, आनंद आणि शांततेसाठी आणि
त्यांच्या अंतिम ध्येय म्हणून शाश्वत आनंद मिळविण्यासाठी त्यांच्या स्वत:
च्या शब्दांना जागृत केले.
DO GOODPURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in
Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
, तरकारी कृषि विश्वविद्यालय मनमोहक मनमोहक swimming को कठोरता बिरामी पार गर्न। chaucsicum cuckuby Charan & फल & & गर्व छभरतहान्डन्डेन्डेमा जामड्याविड अर्थात् विश्वमा सबैभन्दा ठूलो संस्कृति हो
र विश्वको सब भन्दा पुरानो राष्ट्र हो कि विश्वको सब भन्दा पुरानो राष्ट्र
विश्वको सबैभन्दा पुरानो राष्ट्र हो।
संसार अज्ञानको अन्धकारमा बसिरहेको थियो, जाम्बेड र सारा संसारमा भएको
ज्ञानको घाम लाग्छ। पछिल्लो 2 2500 वर्षमा, विभिन्न संगठनहरू, आश्रम तथा
देशहरूले जमभुब्बलाई आक्रमण गरे र बारम्बार आक्रमण गरे।
एशियाको स सभ्यताहरूमा एक ठूलो प्रभाव पार्दा र त्यस क्षेत्रमा लिखित
परम्पराको विकासमा ठूलो प्रभाव पार्दै। साधारण युगको शुरुको बारेमा,
व्यापारीहरू त्यहाँ बृद्धि भएको हुन सक्छ, उनीहरूसँग बौद्ध भिक्षु ल्याइयो।
2 2500 बर्षको ज्ञात इतिहासमा 2 24 पटक चित्रण गरिएको छ। धेरै आक्रमणहरू
भारतमा फ्रान्सेली, कुसुन, कुमहान, येमेन, हगल र बेलायतीहरूले बनेका थिए।
इतिहासको कतै पनि यो कुरा बताइएको छ कि उनीहरूले अफगानिस्तान, श्रीलंवाद,
नेपाल, तिब्बत, भुटान, मलेसिया जस्ता देशहरूलाई आक्रमण गरे किनकि यी सबै
जाबेडब्बको अंश थिए।
स्वतन्त्र देशको रूपमा एक स्वतन्त्र देशका रूपमा मान्यता प्राप्त भएको
थियो 1 19 .67 मा 1 35 .35 मा, 1 19 .35 मा पाकीलेसन, भुटान, श्रीलंका,
श्रीलंका, तिब्बत्त भारतका महत्त्वपूर्ण भागहरू थिए। ब्रिटिश 1 185 1857 मा
ब्रिटिशको क्रान्तिबाट डराएपछि 1 187676 मा भारतबाट पहिलो अफगानिस्तानले 1
1947. In सम्म जारी रहे।
इन्डोनेसिया, फिलिपिहरू, फिलिपिन्स, भियतनाम, र कम्बोडिया जम्बडब्ल्यूपीको
अशक्त भागहरू पनि थिए। सिंगापुरको पुरानो नाम सिंहपुर थियो।
अन्बलबेड जमभुब्बले भारतीय महासागर र इरानलाई इन्डोनेसियाबाट
इन्डनेसियाबाट। 1 18557 मा जाम्डब्बको क्षेत्र lael 83 लाख किलोमिटर थियो,
जुन हाल lold Lail Lael La लाख किलोमिटर हो। सन् 1 18577 सम्ममा 1 1947.
19477 सम्म, जमबाडब्ल्यूलाई बाह्य शक्तिहरूले धेरै पटक खण्डित गरे।
अफगानिस्तान Jambudweep देखि 1876 मा, 1904 मा, 1906 मा, 1907 मा, श्रीलंका
1935 मा, 1937 मा म्यानमार र पाकिस्तान 1947 मा विभाजित थियो नेपाल भूटान
तिब्बत।
श्रील Lank ्कालाई जम्बडब्ब फेबबाट जेटबडब्बबाट अलग गर्यो। श्रीलंकाको
पुरानो नाम पापी भयो। Pshaelldeo श्रीलंकाको नाम तामारारीनी सम्राट अशोकको
शासनकालमा थियो। बौद्ध धर्मको प्रचार गर्ने एपोका र छोरी शंकरका छोरा
माहेरा भने। श्रील Lank ्का युनाइटेड जब्बवेको एक हिस्सा हो।
पुरानो नामको अपगनथन र कदजार थियो। कडाशहर I.E.E. गान्धेघारा शाह जान्नको
शासनकालसम्म भएको विवरण लिइन्छ। यो जम्बुटब्ब को एक हिस्सा थियो। 1 187676
मा रसिया र बेलायत बीचको हस्ताक्षर गरिएको थियो। सन्धि पछि, अफगानिस्तान एक
अलग देश को रूपमा स्वीकार गरियो।
बुद्ध लुम्बिनीमा जन्म भएको थियो। नेपाललाई बेलायती द्वारा एक अलग देश
बनाइएको थियो। नेपालले जेटबडब्बको एक अभिन्न हिस्सा थियो।, सम्राट अशेडाको
शासनकालमा नेपालले भरत प्रदेश भरत थियो। नेपालका महाराजा सिंहले नेपालका
प्रधानमन्त्रीले नेपालको प्रधानमन्त्री नेट्टानाल नेमरूलाई नेपाललाई
आराधनातर्फ अपील गरे।
बौद्ध मन्दिरहरूको निर्माण कार्य शुरुको रूपमा शुरू भयो। कम्बोडिया
कम्बोडियालाई अटुटेन जब्बवेको अंश थियो।, प्रभाद्द भरत। कुंडरिना राजवंशको
जम्चुडब्ल्यू वंश। यहाँ बुद्धको पूजा गर्न प्रयोग गरिएको व्यक्ति। Ankorwat
को पुरानो नाम योशिदाहारपुर हो।
पुरानो नाम मल्स Dehis थियो जसको अर्थ पहाडहरूको भूमि हो। इन्डोनेशिया
इन्डोनेसियाको पुरानो नाम डिपान्टार भरत हो जर्बडवेड अर्थात प्रदेश भरत।
प्राचीन नाम ट्राइभिसम थियो जुन दुई भागमा विभाजित गरिएको थियो। एक जना
अंश चीन र अर्कोलाई 1 190 0. मा चिनियाँ भाषाका चिनियाँहरूबीच एक
सम्झौतापछि चीनले चिनियाँ जनतालाई आफ्नो एकता देखाउन चीनले तिब्बतल नेधुले
स्वीकारिन्।
1 190 06 मा बेलायतीले ब्रिटेहालाई जेटबडब्वेबाट अलग गरेको थियो र छुट्टै
देशको रूपमा चिनिएको थियो। भुटानको अर्थ अग्लो मैदान हो।
त्यहाँ जाम्बेबिड अर्थात विभाजन थियो।, 1 147 August August August अगस्ट 1
14 अगस्तमा ब्रिटिश र पाकिस्तानले पूर्वी पाकिस्तान र पश्चिम
पाकिस्तानसम्म पुगे।
अली जिनीहले 1 194 .0 पछि धर्मको आधारमा छुट्टै देशको माग गरिरहेका थिए
जुन पछि पाकिस्तान भयो। 1 1971 .1 मा सहयोग पाकिस्तानलाई फेरि बसाईएको थियो
र बंगलादेश अस्तित्वमा आए। पाकिस्तान र बंगलादेशमा जामुदविल
अर्थाचुडब्ल्यू हो। प्रथान्दच भरत। सन् 1 1947. 1947 मा स्वतन्त्रता भएपछि,
थाइन्डरिरी 1 195 44 मा फ्रान्सेली पेसाबाट स्वतन्त्र भएको थियो।
र डेमन डि पो पो pul ्ग्रेजी कब्जाबाट मुक्त गरियो। सिक्किम 1 197 .3 मा
स्वतन्त्र भएको थियो र जाब्रिकवेको अंश बनाइएको थियो।, प्रभाद्द भरत।
जमबाडब्ल्यूको पहिलेको महत्त्वपूर्ण भागहरू थिए। यी देशहरू जमबाडब्ड
अर्थातलाई मर्ज गर्न असम्भव छैन।, प्रभाद्द भरत।
अवधिहरू जमबाडब्.टोमा प्रसाधद ब्राटलाई विभिन्न देशहरूमा विभाजित गरिएको
थियो। अब यी भागहरू जाम्डब्बको पुन: संरचना गर्न सकिन्छ।, प्रभाद्द भुत
डायस B.R.MBADKAR arundered “मुख्य भरत कार्यस्थल गौंगा” मुख्य भरत
कार्यस्थललाई एक गरी मर्एर। ” (म यो देश बौद्ध बनाउनेछु)
आदिवासीहरू समाजहरू विसंगतहरू विजयी जागृत जागा रहन “हम्प्रन्च प्रबुद्ध
प्रदेशदप्रवर्तक करुला।” (हामी सम्पूर्ण विश्वप्रसादद प्रसाधन गर्नेछौं यो
निःशुल्क अनलाइन प्रबुद्धि बौद्धिक जनष्संख्यक जनसंख्याको सम्मेलनबाट सबै
समाज र उनीहरूका लागि सबै शब्दहरू आफ्नो अन्तिम शव्दको लागि प्राप्त गर्न
को लागी हो।
ଫଳସ୍ୱରୂପ ୱିକ୍ ୱିଲ୍ ଫଳସ୍ୱରୂପ ମାଗଣା ଅନ୍ଲାଇନ୍ କୃଷିଜୀ ଦେଶଗୁଡିକ | ଚିନ୍ତାଧାରା ଧ୍ୟାନକାରୀ swiming | କ୍ୟାପ୍ସିକୁମ୍ କାକୁ ପଡ଼ୁ ଗୋରିୟଟ୍ ପନିପରିବା & held ଉଦ୍ଭିଦ & hearthle ଏକ ହାତୀ ପରି ଖୁସି ହେବେ |ଜାଗ୍ରତ ସମାଜର ସାମୁଦ୍ରିକ “ହମ୍ ପ୍ରସ୍ୟାଚ୍ ପ୍ରାକଡିଡା ପ୍ରଫାନମାଇ କାରଞ୍ଜ | ଆମେ
ପୁରା ବିଶ୍ୱ ପ୍ରାବାଦ ପ୍ରାପତାକ୍ / ଭିଶୱା ତିଆରି କରିବୁ |
ଜଗତ ଅଜ୍ଞତାର ଅନ୍ଧକାରରେ ବାସ କରୁଥିଲା ସେତେବେଳେ ଜାମ୍ବଦ୍ୱେରୁ ଆସିଥିବା ସୁଗମ ଏବଂ
ସମଗ୍ର ବିଶ୍ୱ ଉପରେ ଜ୍ଞାନ ଦେଖାଗଲା | ଗତ 2500 ବର୍ଷ ମଧ୍ୟରେ, ବିଭିନ୍ନ ସଂସ୍ଥା,
ଆକ୍ରମଣକାରୀ ଏବଂ ଦେଶଗୁଡିକ ଜାମ୍ବଦ ୱେପ୍ ଉପରେ ଆକ୍ରମଣ କରି ଏହାକୁ ବାରମ୍ବାର
ଆକ୍ରମଣ କରିଥିଲେ।
h ଦ୍ଧ ଧର୍ମ ଦକ୍ଷିଣ ପୂର୍ବ ଏସିଆର ନାଗରିକଙ୍କ ବିରୋଧରେ ଏକ ବିରାଟ ପ୍ରଭାବ ପ୍ରୟୋଗ
କଲା ଏବଂ ସେହି ଅଞ୍ଚଳରେ ଏକ ଲିଖିତ ପରମ୍ପରାର ବିକାଶ ପାଇଁ ବହୁଗୁଣିତ ସହଯୋଗ
କରିଥିଲେ। ସାଧାରଣ ଯୁଗର ଆରମ୍ଭ ବିଷୟରେ, ବଣିକମାନେ ସେଠାରେ ବିଣ୍ଟେ ସ୍ଥାନିତ
କରିଥିବେ, ବଣ୍ଟନ ମୋଙ୍କ ସହିତ ବ Budd ଦ୍ଧ ନ ହୁଅନ୍ତି |
2500 ବର୍ଷର ସତ୍ୟତା ଇତିହାସରେ 24 ଥର ଖଣ୍ଡବିଖଣ୍ଡିତ ହୋଇଛି | ଫ୍ରେଞ୍ଚ, ଡଚ୍,
କୁଶାନ୍, ଚାମଚ ଏବଂ ବ୍ରିଟିଶ ଏବଂ ବ୍ରିଟିଶଙ୍କ ଦ୍ୱାରା ଅନେକ ଆକ୍ରମଣ ଏହି ଅଞ୍ଚଳରେ
କରାଯାଇଥିଲା। ଇଭାମ୍ରେ ଏହା ବିଷୟରେ ଉଲ୍ଲେଖ କରାଯାଇଛି ଯେ ଆଫଗାନିସ୍ତାନର,
ମିଆଁମାର୍କ, ଶ୍ରୀଲଙ୍କା, ତିବ୍ଦ, ଭୁଟାନରୁ ଅଂଶଗ୍ରହଣ କରିଥିଲେ |
1976 ରେ ଶ୍ରୀ ଲିକର ଜଣେ ସ୍ independent ପ୍ରବୃତ୍ତ ଦେଶ ଭାବରେ ମାନ୍ୟତା
ପାଇଥିଲା। 1875 ମସିହାରେ ଶ୍ରୀ ଲେକାନରେ ଶ୍ରୀ ଲଙ୍କା, ସୁନାନ, ପାକିସ୍ତାନ,
ଶ୍ରୀଲଙ୍କା ଭାରତର ମାଉଣ୍ଟେନ୍ ଥିଲା। 1857 ରେ ବ୍ରିଟିଶମାନଙ୍କ ବିରୋଧରେ
ବ୍ରିଟିଶମାନେ ଭୟଭୀତ ହୋଇଯାଇଥିଲେ ଏବଂ, ବିଭ୍ରର୍ଡର ନାରୀମାନେ ଅନୁସରଣ କରି 1976 ରେ
ଏହା ଆଫଗାନିସ୍ତାନ ଆମେରିକାରୁ ଆସିଥିଲେ ଏବଂ 1947 ପର୍ଯ୍ୟନ୍ତ ଜାରି ରଖିଥିଲେ।
ଇଣ୍ଡୋନେସିଆ, ଥାଇଲ୍ୟାଣ୍ଡ, ଫିଲିପାଇନ୍ସ, ଥାଇଲ୍ୟାଣ୍ଡ, ଭିଏତନାମକୁ ଜାମ୍ବୁଡୱିର
ଅବିସ୍ମରଣୀୟ ଭାଗରେ ଆବଶ୍ୟକ କରୁଥିବା ବ୍ୟକ୍ତି ମଧ୍ୟ ଜାମ୍ବୁଡୱିର ଅବିସ୍ମରଣୀୟ ଭାଗ |
ସିଙ୍ଗାପୁରର ପ୍ରାଚୀନ ନାମ ସିଂହାପୁର ଥିଲା |
ଭାରତ ମହାସାଗରକୁ ଏବଂ ଇରାନରୁ ଇରାନ ପର୍ଯ୍ୟନ୍ତ ଇସ୍ରୋଲିନ ଜାମ୍ବୁଦ୍ୱିପ୍ | 1857
ମସିହାରେ ଜାମ୍ବୁଡ ୱେପ୍ ର କ୍ଷେତ୍ର ଥିଲା 83 ଲକ୍ଷ ବର୍ଗ କିଲୋମିଟର, ଯାହାର
ବର୍ତ୍ତମାନ 33 ଲକ୍ଷ ବର୍ଗ କିଲୋମିଟର | 1857 ରୁ 1947 ପର୍ଯ୍ୟନ୍ତ, ଜାମ୍ବୁଦ୍ୱେପ୍
ବାହ୍ୟ ଶକ୍ତି ଦ୍ୱାରା ଅନେକ ଥର ଖଣ୍ଡ ହୋଇଯାଇଥିଲା | 1936 ମସିହାରେ 1976 ରେ
ଶ୍ରୀଲଙ୍କା, ତିବିଗ୍ ରେ ଶ୍ରୀଲାକାର ଶିବିରରୁ ବାଇବୁଡ୍ର ଜାମ୍ବୁଡୱେପ୍ ଠାରୁ ଜୁଟନ୍ର,
1906 ରେ ତାହାର 1935 ରେ ଶେଷ ହୋଇଥିଲେ
ଶ୍ରୀଲଙ୍କା ଜାମ୍ବୁଡ୍ୱେପ୍ ରୁ ଜାମ୍ବୁଡୱେପ୍ ରୁ ପୃଥକ କରିଥିଲେ | ଶ୍ରୀଲଙ୍କାର
ପୁରୁଣା ନାମ ସିଧାଲେପ୍ ଥିଲା | ପରବର୍ତ୍ତୀ ନାମର ନାମ ନାମ ପରିବର୍ତ୍ତନ ହୋଇଥିଲା |
ଇପୋରୋର ଅଶୋକାଙ୍କ ରାଜତ୍ୱ ସମୟରେ ଶ୍ରୀଲଙ୍କାଙ୍କ ନାମ ତାମରାପର୍ନି ଥିଲା | ଇମ୍ପେକର୍
ଅଶୋନା ଏବଂ daughter ିଅ ସଙ୍ଗାମିତ୍ର ବାଣିଜ୍ୟ ପ୍ରସାରିବା ପାଇଁ ଶ୍ରୀଲଙ୍କ ନିକଟକୁ
ଗଲେ। ଶ୍ରୀଲଙ୍କା ୟୁନାଇଟେଡ୍ ଜାମ୍ବୁଡୱିର ଏକ ଅଂଶ |
ପ୍ରାଚୀନ ନାମ ଉତ୍ତେଜନାଶାନ୍ ଏବଂ କାନ୍ଦାରର ଥିଲା ଗାନ୍ଧାରା | କ୍ରନ୍ଦନ i.e..
ଗାନହାରା ଶାହା ଜାନାନର ରାଜତ୍ୱ ପର୍ଯ୍ୟନ୍ତ ମିଳୁ | ଏହା ଜାମ୍ବଦୱେଗର ଏକ ଅଂଶ ଥିଲା |
1876 ଗଣ୍ଡାମାକ୍ ଚୁକ୍ତିନୀରେ Russia ଷ ଏବଂ ବ୍ରିଟେନ ମଧ୍ୟରେ ଦସ୍ତଖତ
କରାଯାଇଥିଲା | ଚୁକ୍ତି ପରେ, ଆଫଗାନିସ୍ତାନ ଏକ ପୃଥକ ଦେଶ ଭାବରେ ଗ୍ରହଣ କରାଯାଇଥିଲା |
ବୁସୋ ଲମ୍ବିନିରେ ଜନ୍ମଗ୍ରହଣ କରିଥିଲେ। ନେପାଳ 1904 ରେ ବ୍ରିଟିଶମାନଙ୍କ ଦ୍ .ାରା
1904 ମସିହାରେ ଏକ ପୃଥକ ଦେଶ କରିଥିଲେ। ନେପାଳ ଜାମ୍ବୁଡୱିପିର ଏକ ଅବିଗତି ଅଂଶ ଥିଲା,
ସମ୍ରାଟ ଅଶୋକା ରିଗ୍ଲଙ୍କ ରେଜରେସଙ୍କ ସହଭାଗୀ ଥିବା ପ୍ରାବଦ୍ଧିକି ହାରତର ଥିଲେ |
ଜାମ୍ବୁଡୱିପ ଅର୍ଥରେ ନେପାଳ ମିଶ୍ରଣ ପାଇଁ ନେଫାନା ଅଫ୍ ନେ ନେପାଳକୁ ମିଶ୍ରଣ ପାଇଁ
ମାଲାରାଜା ଶ୍ରମକାର
ବାଦଦୀୟ ମନ୍ଦିର ନିର୍ମାଣ ଆରମ୍ଭ କରିବା ଆରମ୍ଭ ହେବା ଆରମ୍ଭ ହେବା ଆରମ୍ଭ ହେବା
ପର୍ଯ୍ୟନ୍ତ ବ Bud ଦ୍ଧ ମନ୍ଦିର ନିର୍ମାଣ 19. କାମ୍ବୋଡିଆ କାମ୍ବୋଡ ପର୍ଯ୍ୟନ୍ତ
ସର୍ଟ୍ରୋସନ ଜାମ୍ବୁଡୱେପ୍ ଅର୍ଥାତ୍ ଅବିଭକ୍ତ ଜାଁବାଡୋପ୍ ଅର୍ଥାତ୍ ଭୂଡଡୋ ଭାରତ
ଜାମ୍ବୁଡ୍ୱେପ୍ ଅର୍ଥାତ୍। ଏଠାରେ ବୁଦ୍ଧକୁ ପୂଜା କରିବା ପାଇଁ ଏଠାରେ ବ୍ୟବହୃତ
ଲୋକମାନେ | ଅଙ୍କୋରୱତର ପ୍ରାଚୀନ ନାମ ହେଉଛି ୟାସଚରପୁର |
ପ୍ରାଚୀନ ନାମ ମାଲାୟା ମୂଳ ଥିଲା ଯାହାର ଅର୍ଥ ହେଉଛି ପର୍ବତ ଦେଶ | ଇଣ୍ଡୋନେସିଆ
ଇଣ୍ଡୋନେସିଆର ପ୍ରାଚୀନ ନାମଟି ଡିପିଷ୍ଟାର ଚା ରର୍ଷା ହେଉଛି ଜାମ୍ବୁଡୱେପ୍ ଆଇଏସର
ମହାସାଗର ଅର୍ଥ।
ପ୍ରାଚୀନ ନାମ ଥିଲା ତ୍ରିକୋଣାମ ଯାହା ଦୁଇଟି ଭାଗରେ ବିଭକ୍ତ | ଚାଇନିଜ୍ ଏବଂ 1907
ରେ ବ୍ରିଟିଶମାନଙ୍କ ମଧ୍ୟରେ ଏକ ଚୁକ୍ତି ପରେ ଗୋଟିଏ ଭାଗ ଦିଆଯାଇଥିଲା ଏବଂ ଚାଇନାର
ଲୋକଙ୍କୁ ତାଙ୍କର ଏକତା ଦେଖାଇବା ପାଇଁ ଭାରତର ନିର୍ମାତା ଜାହାଜର ଜରଲାଲ ନେହେରୁ
ଗ୍ରହଣ କରିଥିଲେ।
ଜାମ୍ବୁଡୱିପ ଅର୍ଥରୁ ଅଲଗା ହୋଇଥିଲେ। 1906 ମସିହାରେ ପ୍ରବର୍ଡଶ ଭର୍ଟଙ୍କ ଦ୍ୱାରା
ଅଲଗା ହୋଇଥିଲା ଏବଂ ଏକ ଅଲଗା ଦେଶ ଭାବରେ ସ୍ୱୀକୃତିପ୍ରାପ୍ତ | ଭୁଟାନ ଅର୍ଥ ଉଚ୍ଚ
ଭୂମି |
ଜାମ୍ବୁଡୱେର ବିଭାଜନ ଥିଲା, ଅଗଷ୍ଟ 1447 ରେ ପ୍ରାବଦ୍ଡୋଡାଙ୍କର ବିଭାଜନ ହୋଇଥିଲା,
1947 ବ୍ରିଟିଶ, ବ୍ରିଟିଶ ପାକିସ୍ତାନ ଏବଂ ପଶ୍ଚିମ ପାକିସ୍ତାନ ଦକ୍ଷିଣ ପାକିସ୍ତାନ
ଉଦ୍ୟାନ ରହିଛି।
ଅଲି ଜିନ୍ନା 1940 ପରଠାରୁ ଏକ ଧର୍ମର ଆଧାରରେ ପାକିସ୍ତାନ ହୋଇଯାଇଥିଲେ। 1971
ମସିହାରେ ସହଯୋଗ ପାକିସ୍ତାନଙ୍କୁ ପୁନର୍ବାର ବିଭକ୍ତ କରାଯାଇଥିଲା ଏବଂ ବାଂଲାଦେଶ
ଅସ୍ତିତ୍ୱରେ ଆସିଲା | ପାକିସ୍ତାନ ଏବଂ ବାଂଲାଦେଶ ହେଉଛି ଜାମ୍ବୁଡୱିପ ଅର୍ଥାତ୍
ଅଂଶଗୁଡ଼ିକ ଜାମ୍ବୁଡୱିପ ଅର୍ଥାତ୍ |, ପ୍ରୋବାଦଶ ମହାରରା। 1947 ରେ ସ୍ independence
ାଧୀନତା ପରେ, 1954 ରେ ପଣ୍ଡିଚେରୀ ଫ୍ରେଞ୍ଚ ବୃଖାରୁ ମୁକ୍ତ କରାଯାଇଥିଲା |
ରେ ପର୍ତ୍ତୁଗୀଜ୍ ବୃତ୍ତିରୁ ଗୋଆ ଏବଂ ଡାମାନ୍ ଡିକୋରୁ ମୁକ୍ତ ହୋଇଥିଲେ ଏବଂ
ଜାମ୍ବୁଡୱେଗରର ଅଂଶ ହୋଇଥିଲା। ଜାମ୍ବୁଡୱେପ୍ ର ପୂର୍ବ ଅଦ୍ଭୁତ ଅଂଶଗୁଡ଼ିକର ପୂର୍ବ
ଭାଗରେ ଥିବା ସମସ୍ତ ଦେଶ ପୂର୍ବର ଅଂଶଗୁଡ଼ିକ ଆଜି ସ୍ independent ାଧୀନ ଦେଶଗୁଡିକ
ପାଲଟିଛି | ଏହି ଦେଶଗୁଡ଼ିକୁ ଜହ୍ନ୍ବଦ ଆପଣଙ୍କ ପସିରେ ମିଶ୍ରଣ କରିବା ଅସମ୍ଭବ
ନୁହେଁ।, ପ୍ରାବଦ୍ମତାରେ |
ଅବଧିରେ ଜାମ୍ବଦ୍ୱେପ୍ IIE |, ପ୍ରାବଡଦ ମହାରତଙ୍କୁ ବିଭିନ୍ନ ଦେଶରେ ବିଭକ୍ତ
କରାଯାଇଥିଲା | ବର୍ତ୍ତମାନ JAMBUDWEEP II ରେ ପୁନ on ନିର୍ମାଣ ହୋଇପାରିବ |। (ମୁଁ
ଏହି ଦେଶ ବ h ଦ୍ଧ କରିବି)
ଆଦିବାସୀ ଜାଗ୍ରତ ସମାଜସେଙ୍କୁ ବଜ୍ରପାତ କଲେ। (ଆମେ ପୁରା ୱାର୍ଲ୍ଡ ପ୍ରାବଡ୍
ପ୍ରସଲ୍ୟାଡି ବ inble ିତୀୟରେ ଫ୍ରି ଅନ୍ଲାଇନ୍ ପ୍ରାକଡିଧଲାର ବ intenle ିତୀୟରେ ଏବଂ
ସମସ୍ତ ସମାଜ ଏବଂ ସେମାନଙ୍କ ଅନ୍ତିମ ଲକ୍ଷ୍ୟ ପାଇଁ କଲ୍ୟାଣ, ସୁଖ ଏବଂ ଶାନ୍ତି ପାଇଁ
କଲ୍ୟାଣ, ସୁଖ ଏବଂ ଶାନ୍ତି ପାଇଁ କଲ୍ୟାଣ, ସୁଖ ଏବଂ ଶାନ୍ତି ପାଇଁ କଲ୍ୟାଣ, ସୁଖ ଏବଂ
ଶାନ୍ତି ପାଇଁ ଆମେ ପୁରା ବିଶ୍ୱ ପ୍ରଚାର ପ୍ରୋପାନଡ ତିଆରି କରିବୁ |
83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
ਫਲ ਅਤੇ ਸਬਜ਼ੀਆਂ ਉਗਾਉਣ ਵਾਲੇ Thirt ਭੁੱਖ ਦੀ ਬਿਮਾਰੀ ਨੂੰ ਦੂਰ ਕਰਨ ਲਈ. ਕੈਪਸਿਕ ਕਪੂਮ ਗਾਜਰ ਅਤੇ ਰੁੱਖ ਸਬਜ਼ੀਆਂ & ਫਲ न ਸਬਜ਼ੀਆਂ & ਫਲ ਭਾਰਤੀ ਇੰਖਿਆ ਆਈਈ, ਪ੍ਰਭਾਦਿਧਾ ਦਾ ਸਭਿਆਚਾਰ ਵਿਸ਼ਵ ਵਿਚ ਸਭ ਤੋਂ ਵੱਡਾ ਸਭਿਆਚਾਰ ਹੈ
ਅਤੇ ਇਹ ਹੈ ਕਿ ਦੁਨੀਆਂ ਦਾ ਸਭ ਤੋਂ ਪੁਰਾਣੀ ਕੌਮ ਇਕ ਕੌਮ ਰਹੀ ਹੈ ਜੋ ਵਿਸ਼ਵ ਵਿਚ
ਗਿਆਨ, ਵਿਗਿਆਨ ਅਤੇ ਸਭਿਆਚਾਰ ਮੁਹੱਈਆ ਕਰਵਾਉਂਦੀ ਹੈ.
ਦੁਨੀਆਂ ਅਗਿਆਨਤਾ ਦੇ ਹਨੇਰੇ ਵਿੱਚ ਰਹਿ ਰਹੀ ਸੀ, ਤਾਂ ਜਬਰੀਵੈੱਪ ਅਤੇ ਸ਼ੋਅ ਕੀਤੇ ਜਾਣ
ਵਾਲੇ ਗਿਆਨ ਦੇ ਸਾਰੇ ਸੰਸਾਰ ‘ਤੇ ਉਤਰਿਆ ਗਿਆਨ ਦਾ ਸੂਰਜ. ਪਿਛਲੇ 2500 ਸਾਲਾਂ ਵਿੱਚ,
ਵੱਖ-ਵੱਖ ਸੰਸਥਾਵਾਂ, ਹਮਲਾਵਰਾਂ ਅਤੇ ਦੇਸ਼ ਜਾਮਬੁਦੀਪ ਤੇ ਹਮਲਾ ਕਰ ਦਿੱਤਾ ਅਤੇ ਇਸ
ਉੱਤੇ ਬਾਰ ਬਾਰ ਹਮਲਾ ਕੀਤਾ.
ਧਰਮ ਨੇ ਦੱਖਣ-ਪੂਰਬੀ ਏਸ਼ੀਆ ਦੀਆਂ ਸਭਾਵਾਂ ‘ਤੇ ਭਾਰੀ ਪ੍ਰਭਾਵ ਪਾਇਆ ਅਤੇ ਉਸ ਖੇਤਰ
ਵਿਚ ਲਿਖਤੀ ਪਰੰਪਰਾ ਦੇ ਵਿਕਾਸ ਲਈ ਬਹੁਤ ਵੱਡਾ ਯੋਗਦਾਨ ਪਾਇਆ. ਆਮ ਯੁੱਗ ਦੀ ਸ਼ੁਰੂਆਤ
ਬਾਰੇ, ਵਪਾਰੀ ਉਥੇ ਸੈਟਲ ਹੋ ਸਕਦੇ ਹਨ, ਬੁੱਧ ਦੇ ਭਿਕਸ਼ੂਆਂ ਨੂੰ ਉਨ੍ਹਾਂ ਨਾਲ ਲਿਆਉਣਾ.
ਨੂੰ 2500 ਸਾਲਾਂ ਦੇ ਜਾਣੇ ਜਾਂਦੇ ਇਤਿਹਾਸ ਵਿੱਚ 24 ਵਾਰ ਖੰਡਿਤ ਕੀਤਾ ਗਿਆ ਹੈ.
ਫ੍ਰੈਂਚ, ਡੱਚ, ਕੁਸ਼ਨ, ਸ਼ਾਕ, ਯਮਨ, ਯੂਨਾਨੀਆਂ, ਮੁਗਲਾਂ ਅਤੇ ਬ੍ਰਿਟਿਸ਼ ਦੁਆਰਾ ਭਾਰਤ
‘ਤੇ ਬਹੁਤ ਸਾਰੇ ਹਮਲੇ ਕੀਤੇ ਗਏ ਸਨ. ਇਤਿਹਾਸ ਵਿੱਚ ਕਿਤੇ ਵੀ ਇਸਦਾ ਜ਼ਿਕਰ ਕੀਤਾ ਗਿਆ
ਹੈ ਕਿ ਉਨ੍ਹਾਂ ਨੇ ਅਫਗਾਨਿਸਤਾਨ, ਮਿਆਂਸਮਾਰ, ਸ਼੍ਰੀਲੰਕਾ, ਮਲੇਸ਼ੀਆ, ਤਿੱਬ, ਭੂਟ,
ਮਲੇਸ਼ੀਆ, ਤਿੱਬ ਤਿੱਬਤ ਦਾ ਜ਼ਿਕਰ ਕੀਤਾ ਸੀ.
ਨੂੰ 1876 ਵਿਚ ਇਕ ਆਜ਼ਾਦ ਦੇਸ਼ ਵਜੋਂ ਮਾਨਤਾ ਦੇ ਤੌਰ ‘ਤੇ ਮੰਨਿਆ ਗਿਆ, ਭੂਟੰ. 1935
ਵਿਚ 1937 ਵਿਚ ਪਾਕਿਸਤਾਨ, ਬੰਗਲਾਦੇਸ਼, ਮਿਆਂਮਾਰ, ਮਿਆਂਮਾਰ, ਮਿਆਂਮਾਰ, ਭੂਟਾਨ,
ਅਫਗਾਨਿਸਤਾਨ, ਭੂਟਾਨ, ਅਫਗਾਨਿਸਤਾਨ ਸ਼੍ਰੀਲੰਕਾ, ਤਿੱਬਤ ਭਾਰਤ ਦੇ ਮਹੱਤਵਪੂਰਨ ਹਿੱਸੇ
ਸਨ. ਬ੍ਰਿਟਿਸ਼ ਬ੍ਰਿਟਿਸ਼ ਦੁਆਰਾ 1857 ਵਿਚ ਬ੍ਰਿਟਿਸ਼ ਵਿਰੁੱਧ ਬ੍ਰਿਟਿਸ਼ ਵਿਰੁੱਧ ਡਰੇ
ਹੋਏ ਸਨ ਅਤੇ ਪਹਿਲਾਂ 1876 ਵਿਚ ਅਫਗਾਨਿਸਤਾਨ ਭਾਰਤ ਤੋਂ ਵੱਖ ਕਰ ਰਹੇ ਸਨ ਅਤੇ ਇਹ
1947 ਤਕ ਜਾਰੀ ਰਿਹਾ.
ਇੰਡੋਨੇਸ਼ੀਆ, ਥਾਈਲੈਂਡ, ਫਿਲੀਪੀਨਜ਼ ਵਰਗੇ ਦੇਸ਼, ਵੀਅਤਨਾਮ ਅਤੇ ਕੰਬੋਡੀਆ ਵੀ
ਜੰਬੂਦਵੀਪ ਦੇ ਅਟੁੱਟ ਹਿੱਸੇ ਸਨ. ਸਿੰਗਾਪੁਰ ਦਾ ਪ੍ਰਾਚੀਨ ਨਾਮ ਸਿੰਘਪੁਰ ਸੀ.
ਜੰਬੂਦਵਾਣੀ ਹਿਮਾਲਿਆ ਤੋਂ ਹਿੰਦ ਮਹਾਂਸਾਗਰ ਅਤੇ ਇਰਾਨ ਤੋਂ ਇੰਡੋਨੇਸ਼ੀਆ ਤੱਕ ਵਧਾਈ
ਗਈ. 1857 ਵਿਚ ਜੈਂਬੁਦਵੀਪ ਦਾ ਖੇਤਰ 83 ਲੱਖ ਵਰਗ ਕਿਲੋਮੀਟਰ ਸੀ, ਜੋ ਇਸ ਸਮੇਂ 33 ਲੱਖ
ਵਰਗ ਕਿਲੋਮੀਟਰ ਹੈ. 1857 ਤੋਂ 1947 ਤੱਕ, ਜੰਬੂਦਵੀਪ ਨੂੰ ਬਾਹਰੀ ਸ਼ਕਤੀਆਂ ਨਾਲ ਕਈ
ਵਾਰ ਖੰਡਿਤ ਕਰ ਦਿੱਤਾ ਗਿਆ ਸੀ. ਅਫਗਾਨਿਸਤਾਨ 1876 ਵਿਚ ਨੇਪਾਲ 1904 ਵਿਚ ਨੇਪਾਲ 1904
ਵਿਚ ਨੇਪਾਲ 1906 ਵਿਚ, 1935 ਵਿਚ ਮਿਆਂਮਾਰ 1937 ਵਿਚ 1947 ਵਿਚ ਤਿੱਬਤ ਤੋਂ ਵੱਖ
ਕੀਤਾ ਗਿਆ ਸੀ.
ਨੇ 1935 ਵਿਚ ਜਾਲੰਕਾ ਨੂੰ ਵੱਖ ਕਰ ਦਿੱਤਾ. ਸ਼੍ਰੀਲੰਕਾ ਦਾ ਪੁਰਾਣਾ ਨਾਮ ਸਿਨਹਾਲਦੀਪ
ਸੀ. ਰਾਜਧੇਦੀਪ ਦਾ ਨਾਮ ਇਸ ਤੋਂ ਬਾਅਦ ਸੀਲੋਨ ਦਾ ਨਾਮ ਬਦਲ ਗਿਆ ਸੀ. ਬਾਤਕਾਰ ਅਸ਼ੋਕਾ
ਦੇ ਰਾਜ ਦੌਰਾਨ ਸ਼੍ਰੀ ਲੰਕਾ ਦਾ ਨਾਮ ਤਾਮਰਾਪਾਰਨੀ ਸੀ. ਸਮਰਾਟ ਦੇ ਪੁੱਤਰ ਅਸ਼ੋਕਾ
ਅਸ਼ੋਕਾ ਅਸ਼ੋਵਾ ਅਤੇ ਧੀ ਸੰਦੇਸ਼ਮਿਤਰ ਬੁੱਧ ਧਰਮ ਦਾ ਪ੍ਰਚਾਰ ਕਰਨ ਲਈ ਸ੍ਰੀਲੰਕਾ ਗਏ.
ਸ਼੍ਰੀਲੰਕਾ ਯੂਨਾਈਟਿਡ ਜੈਂਬੁਡਵੀਪ ਦਾ ਇੱਕ ਹਿੱਸਾ ਹੈ.
ਦਾ ਪ੍ਰਾਚੀਨ ਨਾਮ ਉਗਨੈਸ਼ਨਸਥੰਡਨ ਅਤੇ ਕੰਧਾਰ ਦਾ ਗੰਧਰਾ ਸੀ. ਕੰਧਾਰ ਆਈ. ਰੇਧਰਾ ਦਾ
ਵੇਰਵਾ ਸ਼ਾਹਜਹਾਂ ਦੇ ਰਾਜ ਤਕ ਪਾਇਆ ਗਿਆ ਹੈ. ਇਹ ਜਾਮਬੁਦਵੀ ਦਾ ਹਿੱਸਾ ਸੀ. 1876
ਵਿੱਚ ਗਡਾਮੈਕ ਸੰਧੀ ਵਿੱਚ ਰੂਸ ਅਤੇ ਬ੍ਰਿਟੇਨ ਦੇ ਵਿਚਕਾਰ ਦਸਤਖਤ ਕੀਤੇ ਗਏ ਸਨ. ਸੰਧੀ
ਤੋਂ ਬਾਅਦ, ਅਫਗਾਨਿਸਤਾਨ ਨੂੰ ਵੱਖਰੇ ਦੇਸ਼ ਵਜੋਂ ਸਵੀਕਾਰਿਆ ਗਿਆ ਸੀ.
ਬੁੱਧ ਲੂਬਨੀ ਵਿੱਚ ਪੈਦਾ ਹੋਇਆ ਸੀ. ਨੇਪਾਲ ਨੂੰ ਬ੍ਰਿਟਿਸ਼ ਦੁਆਰਾ 1904 ਵਿਚ ਇਕ
ਵੱਖਰਾ ਦੇਸ਼ ਬਣਾਇਆ ਗਿਆ ਸੀ. ਨੇਪਾਲ ਜਾਮੂਦਵਈਪ ਭਾਵ ਦੇ ਅਟੱਲ ਅੰਗ ਸੀ. ਜਦੋਂ ਸਮਰਾਟ
ਅਬੂਕੋ ਦੇ ਰਾਜ ਦੌਰਾਨ ਪ੍ਰਭੁਦਾ ਭਾਰਤ. ਨੇਪਾਲ ਦੇ ਮਹਾਰਾਜਾ ਤਾਇਆ ਭੂਵਾਨ ਨੇਪਾਲ ਨੂੰ
ਜਾਮਬੁਦਵਈਪ ਨਾਲ ਨੇਪਾਲ ਨੂੰ ਜਾਮਬੁਦੀਵਲ ਨਾਲ ਮਿਲਾਉਣ ਲਈ ਅਪੀਲ ਕੀਤੀ., ਪ੍ਰਭਾਲਾਲ
ਨਹਿਰੂ ਨੇ ਪ੍ਰਸਤਾਵ ਨੂੰ ਰੱਦ ਕਰ ਦਿੱਤਾ.
ਕੰਬੋਡੀਆ ਅਟੁੱਟ ਜਾਮਬੌਦਵੀਈਪ ਭਾਵ ਵਿਚ ਜਾਣਿਆ ਜਾਂਦਾ ਸੀ. ਕੰਬੋਡੀਆ ਕੰਬੋਡੀਆ ਇਕ
ਹਿੱਸਾ ਸੀ. ਜੈਂਬੁਦਵਈਪ ਭਾਵ ਨੂੰ ਜਾਮਬਡਵਈਪ ਭਾਵ ਵਿਚ ਕੁੰਦੁਨਿਆ ਖ਼ਾਨਦਾਨ ਪਹਿਲੀ ਸਦੀ
ਤੋਂ ਇਥੇ ਰਾਜ ਕੀਤਾ ਗਿਆ ਸੀ. ਇੱਥੇ ਲੋਕ ਬੁੱਧ ਦੀ ਪੂਜਾ ਕਰਦੇ ਸਨ. ਅਨੀਕੋਰਵਾਤ ਦਾ
ਪ੍ਰਾਚੀਨ ਨਾਮ ਯਸ਼ੋਦਪੁਰ ਹੈ.
ਦਾ ਪ੍ਰਾਚੀਨ ਨਾਮ ਮਾਲੇ ਦੇਸ਼ ਸੀ ਜਿਸਦਾ ਅਰਥ ਹੈ ਪਹਾੜਾਂ ਦੀ ਧਰਤੀ. ਇੰਡੋਨੇਸ਼ੀਆ ਦਾ
ਇੰਡੋਨੇਸ਼ੀਆ ਦਾ ਪ੍ਰਾਚੀਨ ਨਾਮ ਡਿਪਸਟਾਰ ਭਾਰਤ ਅਰਥ ਹੈ ਜਾਮਬੁਪ ਭਾਵ ਵਿਚ ਸਮੁੰਦਰ ਦਾ
ਅਰਥ ਹੈ., ਪ੍ਰਭਦਾਸ਼ਾ ਭਰਤ.
ਦਾ ਪ੍ਰਾਚੀਨ ਨਾਮ ਟ੍ਰਿਵੀਸ਼ੈਟਮ ਸੀ ਜਿਸ ਨੂੰ ਦੋ ਹਿੱਸਿਆਂ ਵਿੱਚ ਵੰਡਿਆ ਗਿਆ ਸੀ.
1907 ਵਿਚ ਚੀਨੀ ਅਤੇ ਬ੍ਰਿਟਿਸ਼ ਦੇ ਵਿਚਕਾਰ ਇਕ ਸਮਝੌਤੇ ਤੋਂ ਬਾਅਦ ਚੀਨ ਅਤੇ ਦੂਸਰੀ
ਗੱਲ ਨੂੰ ਇਕ ਹਿੱਸਾ ਦਿੱਤਾ ਗਿਆ. 1954 ਵਿਚ, ਭਾਰਤ ਦੇ ਪ੍ਰਧਾਨ ਮੰਤਰੀ ਜਵਾਹਰ ਲਾਲ
ਨਹਿਰੂ ਨੇ ਚੀਨੀ ਲੋਕਾਂ ਨੂੰ ਆਪਣੀ ਏਕਤਾ ਦਰਸਾਉਣ ਵਾਲੇ ਤਿੱਬਤ ਨੂੰ ਸਵੀਕਾਰ ਕਰ ਲਿਆ.
ਤੋਂ ਮੁਹੰਮਦ ਅਲੀ ਜਿਨਾਹ ਇਕ ਵੱਖਰੇ ਦੇਸ਼ ਦੀ ਮੰਗ ਕਰ ਰਿਹਾ ਸੀ ਜੋ 1940 ਤੋਂ ਬਾਅਦ
ਪਾਕਿਸਤਾਨ ਬਣ ਗਿਆ. 1971 ਵਿਚ ਸਹਿਯੋਗ ਦੇਸ਼ ਵਿਚ ਦੁਬਾਰਾ ਵੰਡਿਆ ਗਿਆ ਅਤੇ ਬੰਗਲਾਦੇਸ਼
ਹੋਂਦ ਵਿਚ ਆਇਆ. ਪਾਕਿਸਤਾਨ ਅਤੇ ਬੰਗਲਾਦੇਸ਼ ਤੋਂ ਇਲਾਵਾ ਜਾਮੂਦਵਈ ਵੀ ਆਈ ਅਰਥਾਤ.,
ਪ੍ਰਭਦਾਸ਼ਾ ਭਰਤ. 1947 ਵਿਚ ਆਜ਼ਾਦੀ ਤੋਂ ਬਾਅਦ ਪਾਂਡਿਚੇਰੀ ਨੂੰ 1954 ਵਿਚ ਫ੍ਰੈਂਚ
ਕਿੱਤੇ ਤੋਂ ਮੁਕਤ ਕੀਤਾ ਗਿਆ ਸੀ.
ਅਤੇ ਦਮਨ ਦੀਯੂ ਨੇ 1961 ਵਿੱਚ ਪੁਰਤਗਾਲੀ ਕਬਜ਼ੇ ਤੋਂ ਆਜ਼ਿ ਕੀਤਾ ਗਿਆ. ਸਿੱਕਮ 1975
ਵਿੱਚ ਮੁਕਤ ਹੋ ਗਿਆ ਸੀ ਅਤੇ ਜੌਬਦਦਾਹ ਦਾ ਹਿੱਸਾ ਬਣਾਇਆ. ਸਾਰੇ ਦੇਸ਼ ਜੋ ਜਬਰੀਵੇਪ ਭਾਵ
ਦੇ ਪਹਿਲੇ ਮਹੱਤਵਪੂਰਨ ਹਿੱਸੇ ਸਨ .ਪ੍ਰਤਾਕਾਰੀ ਭਾਰਤ ਅੱਜ ਅੱਜ ਸੁਤੰਤਰ ਦੇਸ਼ ਬਣੇ ਹਨ.
ਇਨ੍ਹਾਂ ਦੇਸ਼ਾਂ ਦੇਸ਼ਾਂ ਨੂੰ ਜਾਮਬੁਦਵੇਈਪ ਭਾਵ ਵਿਚ ਅਭੇਦ ਨਹੀਂ ਹੋਣਾ ਅਸੰਭਵ ਨਹੀਂ
ਹੈ.
ਵੱਖਰੇ ਅਰਸੇ ਵਿਚ ਜਾਮਬੁਦਵੀਈਪ ਭਾਵ. ਪ੍ਰਸਤੁਧੀ ਭਰਤ ਨੂੰ ਵੱਖ-ਵੱਖ ਦੇਸ਼ਾਂ ਵਿਚ
ਵੰਡਿਆ ਗਿਆ ਸੀ. ਹੁਣ ਇਹ ਭਾਗ ਜਾਮਬੁਪ ਆਈਨਾਮੀ ਵਿਚ ਪੜੇ ਜਾ ਸਕਦੇ ਹਨ. (ਮੈਂ ਇਸ ਦੇਸ਼
ਦੀ ਬੁੱਧ ਕਰਾਂਗਾ)
ਆਦਿਵਾਸੀ ਜਾਗਦੀਆਂ ਸੁਸਾਇਟੀਆਂ ਥਬਰਘਰਾਂ “ਹਮ ਐਡਪਚ ਪ੍ਰਬੂਧੀ ਪ੍ਰਗੁਪੈ (ਅਸੀਂ ਸਾਰੇ
ਸੰਸਾਰ ਪ੍ਰਬੁਧਾਰ ਮਾਂਗਚ ਬਣਾਵਾਂਗੇ ਅਤੇ ਸਾਰੇ ਸਮਾਜਾਂ ਲਈ ਖੁਸ਼ਹਾਲ ਪ੍ਰਚਾਰਕ
ਬੁੱਧੀਵੀਆਂ ਸੰਮੇਲਨ ਦੇ ਸੰਮੇਲਨ ਦੇ ਸੰਮੇਲਨ ਲਈ ਆਪਣੇ ਅਤੇ ਉਨ੍ਹਾਂ ਲਈ ਅਨਾਦਿ ਅਨੰਦ
ਪ੍ਰਾਪਤ ਕਰਨ ਲਈ ਜਾਗਰੂਕ ਬਣੋ.
87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
PऊऱीFय़् ंईण्ढ् Sआईढ् ऱ्ECळीणीण्ङ् भूढ्ढःआ ओफ़् Pरबुड्द ऊनिवेर्से इन् Cलस्सिcअल् Sअन्स्क्रिट् छ्लस्सिचल् षन्स्क्रित् Fरुइट्स् & Vएगेटब्लेस् ङ्रोwएर्स् Pअर्ट्य्PऊऱीFय़् ंईण्ढ्-ऱ्ECळीणीण्ङ् भूढ्ढःआ मिन्ड्फ़ुल् मेडिटटिवे स्wइम्मिन्ग् टो ओवेर्cओमे हुन्गेर् इल्ल्नेस्स्. cअप्सिcउम् cउcउम्बेर् cअर्रोट् बेअन् वेगेटब्लेस् & फ़्रुइट् प्लन्ट्स् & ट्रीस् अल्ल् ओवेर् ते wओर्ल्ड् & बे हप्प्य् & प्रोउड् लिके अन् एलेफन्ट् आबोरिगिनल् आwअकेनेड् Sओcइएटिएस् ओफ़् ते wओर्ल्ड् थुन्डेर् ” ःउम् Pरपन्च्
Pरबुड्द Pरपन्च्मय् करुन्गे.” Wए wइल्ल् मके ते wहोले wओर्ल्ड् Pरबुड्द
Pरपन्च्/Vइश्wअ
भरट्खन्डे फ़ल्ल्स् उन्डेर् Jअम्बुड्wईप् इए., Pरबुड्द भरट् cउल्टुरे इस्
ते ग्रेअटेस्ट् cउल्टुरे इन् ते wओर्ल्ड् अन्ड् इस् ते ओल्डेस्ट् नटिओन्
इन् ते wओर्ल्ड् हस् बीन् अ नटिओन् प्रोविडिन्ग् क्नोwलेड्गे, स्cइएन्cए
अन्ड् cउल्टुरे टो ते wओर्ल्ड्.
ते wओर्ल्ड् wअस् लिविन्ग् इन् ते डर्क्नेस्स् ओफ़् इग्नोरन्cए, ते Sउन्
ओफ़् Kनोwलेड्गे डेस्cएन्डेड् फ़्रोम् Jअम्बुड्wईप् अन्ड् शोwएरेड्
क्नोwलेड्गे ओन् ते wहोले wओर्ल्ड्. ईन् ते लस्ट् 2500 येअर्स्, वरिओउस्
ओर्गनिज़टिओन्स्, इन्वडेर्स् अन्ड् cओउन्ट्रिएस् इन्वडेड् Jअम्बुड्wईप्
अन्ड् अट्टcकेड् इट् रेपेअटेड्ल्य्.
एxएर्टेड् अन् एनोर्मोउस् इन्फ़्लुएन्cए ओन् ते cइविलिज़टिओन्स् ओफ़्
Sओउतेअस्ट् आसिअ अन्ड् cओन्ट्रिबुटेड् ग्रेअट्ल्य् टो ते डेवेलोप्मेन्ट्
ओफ़् अ wरिट्टेन् ट्रडिटिओन् इन् तट् अरेअ. आबोउट् ते बेगिन्निन्ग् ओफ़् ते
Cओम्मोन् Eर, मेर्चन्ट्स् मय् हवे सेट्ट्लेड् तेरे, ब्रिन्गिन्ग्
भुड्दिस्ट् मोन्क्स् wइत् तेम्.
हस् बीन् फ़्रग्मेन्टेड् 24 टिमेस् इन् ते क्नोwन् हिस्टोर्य् ओफ़् 2500
येअर्स्. ंअन्य् अट्टcक्स् wएरे मडे ओन् ईन्डिअ ब्य् Fरेन्च्, ढुट्च्,
Kउशन्, षक्, य़ेमेन्, ङ्रीक्स्, ंउघल्स् अन्ड् भ्रिटिश्. णोwहेरे इन्
हिस्टोर्य् इट् इस् मेन्टिओनेड् तट् तेय् अट्टcकेड् cओउन्ट्रिएस् लिके
आफ़्घनिस्टन्, ंयन्मर्, Sरि ळन्क, णेपल्, ठिबेट्, भुटन्, ंअलय्सिअ बेcऔसे
अल्ल् तेसे wएरे पर्ट् ओफ़् Jअम्बुड्wईप्.
wअस् रेcओग्निज़ेड् अस् अन् इन्डेपेन्डेन्ट् cओउन्ट्र्य् इन् 1876, भुटन्
इन् 1906, Sरि ळन्क इन् 1935, Pअकिस्टन् इन् 1947. भेफ़ोरे 1875,
आफ़्घनिस्टन्, भुटन्, ंयन्मर्, Pअकिस्टन्, भन्ग्लडेश्, Sरि ळन्क, ठिबेट्
wएरे इम्पोर्टन्ट् पर्ट्स् ओफ़् ईन्डिअ. थे भ्रिटिश् wएरे फ़्रिघ्टेनेड् ब्य्
ते रेवोलुटिओन् अगैन्स्ट् ते भ्रिटिश् इन् 1857 अन्ड्, फ़ोल्लोwइन्ग् ते
प्रिन्cइप्ले ओफ़् डिविडे अन्ड् रुले, फ़िर्स्ट् सेपरटेड् आफ़्घनिस्टन् फ़्रोम्
ईन्डिअ इन् 1876 अन्ड् तिस् cओन्टिनुएड् टिल्ल् 1947.
लिके ंअलय्सिअ, ईन्डोनेसिअ, थैलन्ड्, Pहिलिप्पिनेस्, Vइएट्नम्, अन्ड्
Cअम्बोडिअ wएरे अल्सो उन्ब्रेअकब्ले पर्ट्स् ओफ़् Jअम्बुड्wईप्. थे
अन्cइएन्ट् नमे ओफ़् Sइन्गपोरे wअस् Sइन्घ्पुर्.
Jअम्बुड्wईप् एxटेन्डेड् फ़्रोम् ते ःइमलयस् टो ते ईन्डिअन् Ocएअन् अन्ड्
फ़्रोम् ईरन् टो ईन्डोनेसिअ. Jअम्बुड्wईप्’स् अरेअ इन् 1857 wअस् 83 लख्
स्क़ुअरे किलोमेटेर्स्, wहिच् इस् cउर्रेन्ट्ल्य् 33 लख् स्क़ुअरे
किलोमेटेर्स्. Fरोम् 1857 टो 1947, Jअम्बुड्wईप् wअस् फ़्रग्मेन्टेड् मन्य्
टिमेस् ब्य् एxटेर्नल् पोwएर्स्. आफ़्घनिस्टन् wअस् सेपरटेड् फ़्रोम्
Jअम्बुड्wईप् इन् 1876, णेपल् इन् 1904, भुटन् इन् 1906, ठिबेट् इन् 1907,
Sरि ळन्क इन् 1935, ंयन्मर् इन् 1937 अन्ड् Pअकिस्टन् इन् 1947.
भ्रिटिश् सेपरटेड् Sरि ळन्क फ़्रोम् Jअम्बुड्wईप् इन् 1935. थे ओल्ड् नमे
ओफ़् Sरि ळन्क wअस् Sइन्हल्डीप्. थे नमे Sइन्हल्डीप् wअस् लटेर् रेनमेड्
Cएय्लोन्. Sरि ळन्क’स् नमे wअस् ठम्रपर्नि डुरिन्ग् ते रेइग्न् ओफ़्
Eम्पेरोर् आशोक. ंअहेन्ड्र, सोन् ओफ़् Eम्पेरोर् आशोक अन्ड् डौघ्टेर्
Sअन्घमिट्र wएन्ट् टो Sरि ळन्क टो प्रोपगटे भुड्दिस्म्. Sरि ळन्क इस् अ
पर्ट् ओफ़् उनिटेड् Jअम्बुड्wईप्.
अन्cइएन्ट् नमे ओफ़् आफ़्घनिस्टन् wअस् ऊप्गनस्तन् अन्ड् Kअन्डहर्’स् wअस्
ङन्दर. थे डेस्cरिप्टिओन् ओफ़् Kअन्डहर् इ.ए. ङन्दर इस् फ़ोउन्ड् टिल्ल् ते
रेइग्न् ओफ़् षह् Jअहन्. ईट् wअस् अ पर्ट् ओफ़् Jअम्बुड्wईप्. ईन् 1876
ङन्डमक् ट्रेअट्य् wअस् सिग्नेड् बेट्wईन् ऱुस्सिअ अन्ड् भ्रिटैन्. आफ़्टेर्
ते ट्रेअट्य्, आफ़्घनिस्टन् wअस् अccएप्टेड् अस् अ सेपरटे cओउन्ट्र्य्.
भुड्द wअस् बोर्न् इन् ळुम्बिनि. णेपल् wअस् मडे अ सेपरटे cओउन्ट्र्य् इन्
1904 ब्य् ते भ्रिटिश्. णेपल् wअस् अन् इन्टेग्रल् पर्ट् ओफ़् Jअम्बुड्wईप्
इए., Pरबुड्द भरट् डुरिन्ग् ते रेइग्न्स् ओफ़् Eम्पेरोर् आशोक. ंअहरज
ठ्रिभुवन् Sइन्घ् ओफ़् णेपल् अप्पेअलेड् टो ते तेन् Pरिमे ंइनिस्टेर् ओफ़्
ईन्डिअ, Pअन्डिट् Jअwअहर्लल् णेह्रु टो मेर्गे णेपल् wइत् Jअम्बुड्wईप्
इए., Pरबुड्द भरट्, बुट् Jअwअहर्लल् णेह्रु रेजेcटेड् ते प्रोपोसल्.
cओन्स्ट्रुcटिओन् ओफ़् भुड्दिस्ट् टेम्प्लेस् इन् Sयम् बेगन् इन् ते तिर्ड्
cएन्टुर्य्.थैलन्ड् wअस् क्नोwन् अस् Sयम् उन्टिल् 1939. Cअम्बोडिअ
Cअम्बोडिअ wअस् पर्ट् ओफ़् उन्ब्रोकेन् Jअम्बुड्wईप् इए., Pरबुड्द भरट्. थे
Kऔन्डिन्य ड्य्नस्ट्य् ओफ़् Jअम्बुड्wईप् इए., Pरबुड्द भरट् ओरिगिन् रुलेड्
हेरे फ़्रोम् ते फ़िर्स्ट् cएन्टुर्य् इट्सेल्फ़्. Pएओप्ले हेरे उसेड् टो
wओर्शिप् भुड्द. थे अन्cइएन्ट् नमे ओफ़् आन्कोर्wअट् इस् य़शोदर्पुर्.
अन्cइएन्ट् नमे ओफ़् ंअलय्सिअ wअस् ंअलय् ढेश् wहिच् मेअन्स् ते लन्ड् ओफ़्
मोउन्टैन्स्. ईन्डोनेसिअ थे अन्cइएन्ट् नमे ओफ़् ईन्डोनेसिअ इस् ढिपन्टर्
भरट् मेअन्स् ते ओcएअन् अcरोस्स् Jअम्बुड्wईप् इए., Pरबुड्द भरट्.
अन्cइएन्ट् नमे ओफ़् ठिबेट् wअस् ठ्रिविश्टम् wहिच् wअस् डिविडेड् इन्टो
ट्wओ पर्ट्स्. Oने पर्ट् wअस् गिवेन् टो छिन अन्ड् ते ओतेर् टो ळम अफ़्टेर्
अन् अग्रीमेन्ट् बेट्wईन् ते छिनेसे अन्ड् ते भ्रिटिश् इन् 1907. ईन् 1954,
ईन्डिअ’स् Pरिमे ंइनिस्टेर् Jअwअहर्लल् णेह्रु अccएप्टेड् ठिबेट् अस्
पर्ट् ओफ़् छिन टो शोw हिस् सोलिडरिट्य् टो छिनेसे पेओप्ले.
wअस् सेपरटेड् फ़्रोम् Jअम्बुड्wईप् इए., Pरबुड्द भरट् ब्य् ते भ्रिटिश्
इन् 1906 अन्ड् रेcओग्निज़ेड् अस् अ सेपरटे cओउन्ट्र्य्. भुटन् मेअन्स् हिघ्
ग्रोउन्ड्.
थेरे wअस् पर्टिटिओन् ओफ़् Jअम्बुड्wईप् इए., Pरबुड्द भरट् ओन् आउगुस्ट्
14, 1947 ब्य् ते भ्रिटिश् अन्ड् Pअकिस्टन् cअमे इन्टो एxइस्टेन्cए अस्
Eअस्ट् Pअकिस्टन् अन्ड् Wएस्ट् Pअकिस्टन्.
आलि Jइन्नह् हड् बीन् डेमन्डिन्ग् अ सेपरटे cओउन्ट्र्य् ओन् ते बसिस् ओफ़्
रेलिगिओन् सिन्cए 1940 wहिच् लटेर् बेcअमे Pअकिस्टन्. ईन् 1971 wइत् ते
cऊपेरटिओन् Pअकिस्टन् wअस् डिविडेड् अगैन् अन्ड् भन्ग्लडेश् cअमे इन्टो
एxइस्टेन्cए. Pअकिस्टन् अन्ड् भन्ग्लडेश् अरे पर्ट्स् Jअम्बुड्wईप् इए.,
Pरबुड्द भरट्. आफ़्टेर् इन्डेपेन्डेन्cए इन् 1947, Pओन्डिचेर्र्य् wअस्
फ़्रीड् फ़्रोम् Fरेन्च् ओccउपटिओन् इन् 1954.
अन्ड् ढमन् ढिउ wएरे लिबेरटेड् फ़्रोम् Pओर्टुगुएसे ओccउपटिओन् इन् 1961.
Sइक्किम् wअस् लिबेरटेड् इन् 1975 अन्ड् मडे पर्ट् ओफ़् Jअम्बुड्wईप् इए.,
Pरबुड्द भरट्. आल्ल् ते cओउन्ट्रिएस् wहिच् wएरे एअर्लिएर् इम्पोर्टन्ट्
पर्ट्स् ओफ़् Jअम्बुड्wईप् इए., Pरबुड्द भरट् हवे बेcओमे इन्डेपेन्डेन्ट्
cओउन्ट्रिएस् टोडय्. ईट् इस् नोट् इम्पोस्सिब्ले टो मेर्गे तेसे
cओउन्ट्रिएस् इन्टो Jअम्बुड्wईप् इए., Pरबुड्द भरट्.
डिफ़्फ़ेरेन्ट् पेरिओड्स् Jअम्बुड्wईप् इए., Pरबुड्द भरट् wअस् डिविडेड्
इन्टो डिफ़्फ़ेरेन्ट् cओउन्ट्रिएस्. णोw तेसे पर्ट्स् cअन् बे
रेcओन्स्टिटुटेड् इन् Jअम्बुड्wईप् इए., Pरबुड्द भरट् ओन्ल्य् ब्य्
मेर्गिन्ग् तेम् ओने ब्य् ओने अस् ढ्र् भ्.ऱ्.आम्बेड्कर् तुन्डेरेड् “ंऐन्
भरट् भौद्मय् करुन्ग.” (ई wइल्ल् मके तिस् cओउन्ट्र्य् भुड्दिस्ट्)
आबोरिगिनल् आwअकेनेड् Sओcइएटिएस् थुन्डेर् ” ःउम् Pरपन्च् Pरबुड्द
Pरपन्च्मय् करुन्गे.” (Wए wइल्ल् मके ते wहोले wओर्ल्ड् Pरबुड्द Pरपन्च्
थिस् wइल्ल् हप्पेन् त्रोउघ् Fरी Oन्लिने Pरबुड्द ईन्टेल्लेcटुअल्स्
Cओन्वेन्टिओन् इन् आwअकेनेड् Oने’स् ओwन् wओर्ड्स् Fओर् ते Wएल्फ़रे,
ःअप्पिनेस्स् अन्ड् Pएअcए फ़ोर् आल्ल् Sओcइएटिएस् अन्ड् फ़ोर् तेम् टो
अट्टैन् Eटेर्नल् भ्लिस्स् अस् तेइर् Fइनल् ङोअल्.
& & Y Y YET Y Y YET Fice YirediS Farbless worlds purocerss م aresp ي پارٽي
جي ورزي ۾ وڌندڙ پارٽي کي وڌندڙ پارٽي وڌندي پارٽي وڌندي پارٽي وڌندي پارٽي
وڌندي پارٽي واري پارٽي جون ورهيا
دماغي محرڪ switiving بکنگ جي بيماري تي قابو پائڻ. ڪيپسسڪوم ڪيڪروڪ گاڏين ۽ ميوي ۽ وڻ over جي هيٺان جامبيو برطانوي ۾ پوي ٿو يعني دنيا جي تمام گهڻي ثقافت جي تمام
گهڻي ثقافت آهي ۽ دنيا جي سڀ کان وڏي ثقافت فراهم ڪئي آهي.
دنيا جي ڪوشبپ جي سج ۾ رهي وئي، جيڪا معلومات جو سج اڀريو ويو گذريل 2500
سالن ۾، مختلف تنظيمن، حملو ۽ ملڪ جامبيوپ کي حملو ڪيو ۽ بار بار حملو ڪيو.
جنهن کي ڏکڻ ايشيا جي تہشين تي هڪ مناسب اثر وجھو ۽ ھن علائقي ۾ لکت واري
روايت جي ترقي لاء گھڻو اھميت ڏني. جنرل صنود دور جي شروعات بابت، مرچينٽر
اهو آباد آهي، ٻڌن کي انهن سان گڏ آڻڻ،
2500 سالن جي known اتل تاريخ ۾ 24 دفعا ٽٽل ڪيو ويو آهي. ڪيترائي حملا
فرانسيسي، ڊچ، ڪ، ڪ، ڪ، ي، جن يمن، يوناني، مگاه ۽ برطانوي، ڌنڌي، مگاه ۽
برطانوي. اها خبر ۾ اهو ناهي ته هن جوڙيو جمهوريت، نيما جو حملو ڪيو اهو سڀ
جيڪو سڀني جو جدار آهي.
2006 ۾ 1836 ۾ ٻڌايو ته پاڪستان ۾ 1937 ع ۾ خطرو ڪيو ويو. انگرييڪل 187 ۽
مٿان ان ۾ انقل کان ڊش وڪجي ويو ۽ حڪمراني ۽ ضابطه جي ضابطن تي، 1876 ۾ هن
کان الڳ افغليستان،
جون ملڪون جيڪي انڊونيڊيا، فلپائن، ويٽون، ويٽنيڊيا، ۽ ڪماميوڊيا جا به
ناقابل برداشت حصا پڻ آهن. سنگاپور جو قديم نالو سنگاپور هو.
مسڪين جامن کي هندستاني سمنڊ کان انڊيا ۽ ايران ڏانهن وڌي ويو. 1857 ع ۾
جامبيووپ جي ايراضي هئي 1857 کان 1947 کان، جامبيو پي اي پي ڪيترن ئي وقتن
کي خارجي طاقتن سان ٽڪرايو ويو. افغانستان 1806 ۾ جامغين کان 1906 ۾ حلم
کان ڀ is ي، ي مئي ۾ سال 1938
1935 ۾ جامبيوفيوپ کان جدا جدا سري لنڪا. سري لنڪا جو پراڻو نالو
sinalldeep هو. نالو Sinhalldeep بعد سليان کي تبديل ڪيو ويو. سري لنڪا جو
نالو شهنشاهه اسڪوڪا جي رايا جي راجا جي تماشو هو. مون مارا جي مرندان جو
مون کي غمگين، سونا ۽ ڌيء کي ٻڌمت کي تباهي ڏيڻ لاء سري لنڪا ڏانهن ويو.
سري لنڪا گڏيل Jambudep جو هڪ حصو آهي.
جي آيتان جي جو نالو سامي، ڪشانر جو گنداران هو جي. ڪئنشه I.. گوروراا
شاهه ارنا جي حڪمراني تائين ملندي آهي. اهو جامبيوي جو حصو هو. 1876 ۾
گينڊامامڪ معاهدي ۽ برطانيه جي وچ ۾ دستخط ڪيو ويو. معاهدي، افغانستان کي
الڳ ملڪ طور قبول ڪيو ويو.
بودا لمبيني ۾ پيدا ٿيو هو. برطانوي طرفان 1904 ۾ هڪ الڳ ملڪ ٺاهيو ويو.
نيپال جامبرو ويپ جو هڪ لازمي حصو هو.، تعصب وارو ڀٽ شهنشاهه اسڪوڪا جي
راجا جي راجا. لغجهشا چيڪھ سندس جي جن کانپوء جي ضمريي، پيئبيليل پيٽن کي
جپييل نيم جو ٺپويليليليلين جو اظهار ڪيو.
جي منپل ۾ سمپل منافs ميل شروع ٿيو، صرف 19399 تائين سيميڊيا جي طور تي
سيميڊا جو حصو سڃاتو ويو. جامبينپ جو ڪننڊويا جو بادشاهت.، پراباڊا برٽ برٽ
اصل کان پهرين صديء کان پاڻ تي حڪمراني ڪئي. هتي هتي هتي ٻڌمت جي عبادت
ڪندا هئا. ايڪووراواٽ جو قديم نالو يوهوهرپور آهي.
جو قديم نالو ملائي ڊش هو جنهن جو مطلب آهي جبلن جي زمين. انڊونيشيا جي
قديم جو قديم نالو ڊپٽار براٽ آهي، جامبروپپ جي وچ ۾ سمنڊ جو مطلب آهي.
جو قديم نالو ٽربشم جيڪو ٻن حصن ۾ ورهايو ويو هو. چيني ۽ انگريزن جي وچ ۾
برشاريه جي وچ ۾ معاهدي ڪئي وئي ته 1904 جي وچ ۾ سرحد - 1954 ع ۾ معاهدي
ڪئي وئي.
رحمنحاه جي نالي جو هڪ الڳ ملڪ تي هڪ الڳ ملڪ تي هڪ الڳ ملڪ آهي جيڪو بعد ۾
پاڪستان آئي. 1971 ۾ تعاون سان گڏ پاڪستان ٻيهر ورهائجي ويو ۽ بنگلادله
اهو وجود ۾ آيو هو. پاڪستان ۽ بنگلاديش جا حصا جامبپ آهن. 1947 ۾ آزادي
کانپوء، آندل شاور 1954 ع ۾ زنختياريء کان آزاد ٿي ويو.
۽ ڊنن جي ڊائي 1961 ۾ پورچوگيز قبضي کان آزاد ڪيو ويو. سڪون 1975 ۾ آزاد
ڪيو ويو ۽ جامبروپپ جو حصو بڻيو. سڀئي ملڪ جيڪي جامبيو ويپ جا پهريان اهم
حصا هئا.، پراباڊا براٽ ا today آزاد ملڪ بڻجي چڪا آهن. انهن ملڪن کي
جامبيويپ ۾ ضم ڪرڻ ناممڪن ناهي.، پرباڊا ڀٽ.
دورن ۾ جامبيوٽو يعني. ھاڻي اھي حصا jambudwep ۾ ٻيهر ترتيب ڏئي سگھجن
ٿا.، پراباڊا ڀٽ، جيئن ته انهن کي هڪ جي طرفان ضم ڪري ٿو جيئن ڊاڪٽر
B.Anadkkar crungmaunga (مان هن ملڪ جي ٻڌمت کي ٺاهيندس)
اصلي بيدار معقول سوسغم “همراچ پراچه پربشه ڪارون ڪرس.” (اسين س world ي
دنيا جي پراڻين پرنسپارن کي بهترين آن لائن نيڪ تمناسين، خوشيون مقصد لاء
جاڳائي، خوشخبري نعمتن لاء پنهنجو حل ۽ دائمي بشن پيدا ڪرڻ لاء ڪافي ٿي
ويندو.
DO GOOD
PURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
பழங்கள் & காய்கறிகள் விவசாயிகள் கட்சி மனப்பூர்வமான தியானம் swimming பசி நோயை சமாளிக்க . Capsicum Couper கேரட் கேரட் காய்கறிகள் & பழம் தாவரங்கள் & மரங்கள் உலகம் முழுவதும் & அனைத்து உலகளாவிய ரீதியில் & ஒரு யானை போன்ற பெருமைஅனைத்து பழங்குடியினரையும் உலக தண்டர் “ஹம் பிராபஞ்ச் பிரபான்ச் பிரபாக்சா
பிரபத்சம் கருணா” நாங்கள் முழு உலக பிரபுதா பிரபாஞ்சி / விஷ்வா செய்வோம்
பாரத்கந்தே நீரில் விழுகிறார். பிரபுதா பாரத் கலாச்சாரம் உலகின் மிகப்
பெரிய கலாச்சாரம் ஆகும், உலகில் உள்ள பழமையான நாடு என்பது உலகின் அறிவு,
விஞ்ஞானம் மற்றும் கலாச்சாரத்தை உலகிற்கு வழங்கியுள்ளது.
இருளில் உலகம் வாழ்ந்து வந்தபோது, ஞானியின் சூரியன் ஜம்புட்வீவிலிருந்து
இறங்கியது மற்றும் உலகம் முழுவதும் அறிந்திருந்தது. கடந்த 2500
ஆண்டுகளில், பல்வேறு நிறுவனங்கள், படையெடுப்பாளர்கள் மற்றும் நாடுகளில்
ஜம்புட்வீப் படையெடுத்து மீண்டும் மீண்டும் தாக்கியது.
ஆசியாவின் நாகரிகங்களில் பெளத்தம் ஒரு மகத்தான செல்வாக்கை செலுத்தியதுடன்
அந்த பகுதியில் ஒரு எழுதப்பட்ட பாரம்பரியத்தின் வளர்ச்சிக்கு பெரிதும்
பங்களித்தது. பொதுவான சகாப்தத்தின் ஆரம்பம் பற்றி, வணிகர்கள் அங்கு
குடியேறியிருக்கலாம், அவர்களுடன் பௌத்த துறவிகளை கொண்டு வரலாம்.
ஆண்டுகளின் அறியப்பட்ட வரலாற்றில் ஜம்புட்வீப் 24 முறை
துண்டிக்கப்பட்டுள்ளார். பிரஞ்சு, டச்சு, குஷான், ஷாக், யேமன்,
கிரேக்கர்கள், முகலாயர்கள் மற்றும் பிரிட்டிஷ் ஆகியவற்றால் இந்தியாவில் பல
தாக்குதல்கள் செய்யப்பட்டன. ஆப்கானிஸ்தான், மியான்மார், இலங்கை, நேபாளம்,
திபெத், பூட்டான், மலேசியா போன்ற நாடுகளைத் தாக்கியதாக வரலாற்றில் எங்கும்
குறிப்பிடப்பட்டுள்ளது.
1876 ஆம் ஆண்டில் 1876 ஆம் ஆண்டில் ஒரு சுயாதீனமான நாடாக
அங்கீகரிக்கப்பட்டது, 1906 ஆம் ஆண்டில் 1935 ஆம் ஆண்டில் 1947 ஆம் ஆண்டில்
இலங்கை 1947 ஆம் ஆண்டில் 1947 ஆம் ஆண்டில் 1947 ஆம் ஆண்டில் காணப்பட்டது.
1875 ஆம் ஆண்டு ஆப்கானிஸ்தான், பூட்டான், மியான்மார், பாக்கிஸ்தான்,
பங்களாதேஷ், இலங்கை, திபெத் இந்தியாவின் முக்கிய பகுதிகள். பிரிட்டிஷ் 1857
ல் பிரிட்டிஷனுக்கு எதிரான புரட்சியால் அச்சுறுத்தப்பட்டதுடன்,
பிரித்தெடுப்பதற்கும் ஆட்சியின் கொள்கையையும் 1876 ஆம் ஆண்டில்
இந்தியாவிலிருந்து பிரிக்கப்பட்ட ஆப்கானிஸ்தானைப் பின்தொடர்ந்து, 1947 வரை
தொடர்ந்தது.
இந்தோனேசியா, தாய்லாந்து, பிலிப்பைன்ஸ், வியட்நாம் மற்றும் கம்போடியா
போன்ற நாடுகள் ஜம்புட்வீவின் அபாயகரமான பகுதிகளாகும். சிங்கப்பூர் பண்டைய
பெயர் சிங்பூர்.
இமயமலையிலிருந்து இந்திய பெருங்கடலுக்கும், ஈரானிலிருந்தும்
இந்தோனேசியாவுக்கு நீட்டிக்கப்பட்ட ஜம்புட்வீப் நீட்டிக்கப்பட்டது. 1857
ஆம் ஆண்டில் ஜம்புட்வீவின் பகுதி 83 லட்சம் சதுர கிலோமீட்டர் ஆகும்,
தற்போது இது 33 லட்சம் சதுர கிலோமீட்டர் ஆகும். 1857 முதல் 1947 வரை,
ஜம்புட்வீப் வெளிப்புற சக்திகளால் பல முறை துண்டிக்கப்பட்டது. 1904 ஆம்
ஆண்டில் நேபாளத்தில் 1907 ஆம் ஆண்டில், 1907 ஆம் ஆண்டில் திபெத் 1935 ஆம்
ஆண்டில் திபெத் 1937 ஆம் ஆண்டில் 1937 ஆம் ஆண்டில் 1907 ஆம் ஆண்டில்
ஜம்புட்வீவில் இருந்து ஆப்கானிஸ்தான் பிரிக்கப்பட்டன.
ஆம் ஆண்டில் ஜம்புட்வீவிலிருந்து பிரிட்டிஷை பிரித்தெடுத்தார். இலங்கையின்
பழைய பெயர் சிங்களத்தின் பழைய பெயர். சிங்களத்தின் பெயர் பின்னர் இலங்கை
மறுபெயரிடப்பட்டது. இலங்கையின் பெயர் தமராபர்னி பேரரசர் அசோகாவின்
ஆட்சியின் போது இருந்தது. பேரரசர் அசோகா மற்றும் மகள் சங்கமித்ராவின் மகன்
மகேந்திரா, புத்தமதத்தை பரப்புவதற்கு இலங்கைக்கு சென்றார். யுனைடெட்
ஜம்புட்வீப் ஒரு பகுதியாக இலங்கை உள்ளது.
பண்டையப் பெயர் உபாங்கஸ்தான் மற்றும் காந்தகாரின் காந்தராவாக இருந்தார்.
கந்தஹார் I.E. ஷாஜகானின் ஆட்சி வரை கந்தரா காணப்படுகிறது. இது ஜம்புட்வீப்
ஒரு பகுதியாக இருந்தது. 1876 ஆம் ஆண்டில் கந்தமக் ஒப்பந்தம்
ரஷ்யாவிற்கும் பிரிட்டனுக்கும் இடையில் கையெழுத்திட்டது. உடன்படிக்கைக்கு
பிறகு, ஆப்கானிஸ்தான் ஒரு தனி நாட்டாக ஏற்றுக்கொள்ளப்பட்டது.
புத்தர் லும்பினியில் பிறந்தார். நேபாளம் 1904 ல் பிரிட்டிஷால் ஒரு தனி
நாட்டை உருவாக்கியது. நேபாளம் ஜம்புட்வீப் ஒரு ஒருங்கிணைந்த பகுதியாக
இருந்தது. பிரபுதா பாரத் பேரரசர் அசோகாவின் ஆட்சியின் போது. நேபாளத்தின்
மகாராஜா ட்ரல்ஹிவான் சிங், பிரதமர் ஜவஹர்லால் நேரு நேபாளத்தை ஜம்புட்வீப்
உடன் ஒன்றிணைக்க முறையிட்டார். பிரபுதத் பாரத், ஆனால் ஜவஹர்லால் நேரு இந்த
முன்மொழிவை நிராகரித்தார்.
நூற்றாண்டில் சைமில் பௌத்த கோயில்களின் கட்டுமானம் 1939 ஆம் ஆண்டு வரை
சைமாக அறியப்பட்டது. கம்போடியா கம்போடியா பிரபடியா ஜம்புட்வேப் பகுதியாக
இருந்தது. பிரபுதா பாரத். ஜம்புட்வீப் அதாவது காங்கின்யா வம்சம். பிரபுதா
பாரத் தோற்றம் முதல் நூற்றாண்டில் இருந்து இங்கு ஆட்சி செய்யப்பட்டது.
புத்தர் வணங்குவதற்கு இங்கு மக்கள் பயன்படுத்தினர். Ankorwat பண்டைய பெயர்
yashodharpur உள்ளது.
பண்டைய பெயர் ட்ரிவிஷ்தாம் இரண்டு பகுதிகளாக பிரிக்கப்பட்டுள்ளது.
சீனாவிற்கும் பிரிட்டிஷ் 1907 ல் சீனாவிற்கும் பிரித்தானியுடனான ஒரு
உடன்படிக்கைக்குப் பின்னர் ஒரு பகுதி சீனாவிற்கு வழங்கப்பட்டது. 1954 ஆம்
ஆண்டில், சீனாவின் பிரதம மந்திரி ஜவஹர்லால் நேரு சீன மக்களுக்கு தனது
ஒற்றுமையை காட்ட சீனாவின் ஒரு பகுதியாக திபெத்தை ஏற்றுக்கொண்டார்.
ஜம்புட்வீப் அதாவது பிரிக்கப்பட்டார். பிரபுதா பாரத் 1906 ல்
பிரித்தானியரால் பிரிக்கப்பட்டார், ஒரு தனி நாட்டாக அங்கீகரிக்கப்பட்டது.
பூட்டான் உயர் தரையில் உள்ளது.
ஜம்புட்வீப் பிரிவினைக் கொண்டிருந்தது. பிரபுதா பாரத் ஆகஸ்ட் 14, 1947
அன்று பிரிட்டிஷ் மற்றும் பாக்கிஸ்தான் கிழக்கு பாக்கிஸ்தான் மற்றும்
மேற்கு பாகிஸ்தானாக இருப்பதாகக் கருதப்பட்டது.
அலி ஜின்னா 1940 முதல் மதத்தின் அடிப்படையில் ஒரு தனி நாட்டை கோரினார்,
இது பின்னர் பாக்கிஸ்தான் ஆனது. 1971 ஆம் ஆண்டில் ஒத்துழைப்பு
பாகிஸ்தானுடன் மீண்டும் பிரிக்கப்பட்டது, பங்களாதேஷ் இருப்பு வந்தது.
பாக்கிஸ்தான் மற்றும் பங்களாதேஷ் பகுதிகள் ஜம்புட்வீப் அதாவது. பிரபுதா
பாரத். 1947 ஆம் ஆண்டில் சுதந்திரத்திற்குப் பிறகு, பாண்டிச்சேரி 1954 இல்
பிரெஞ்சு ஆக்கிரமிப்பில் இருந்து விடுவிக்கப்பட்டார்.
மற்றும் டாமன் தியூ 1961 ஆம் ஆண்டில் போர்த்துகீசியம் ஆக்கிரமிப்பில்
இருந்து விடுவிக்கப்பட்டன. சிக்கிம் 1975 ஆம் ஆண்டில் விடுவிக்கப்பட்டார்,
மேலும் ஜம்புட்வீப் அதாவது, பிரபுதா பாரத். ஜம்புட்வீப் முக்கிய பகுதிகளில்
இருந்த அனைத்து நாடுகளும். பிரபுதா பாரத் இன்று சுதந்திர நாடுகளாக
மாறியுள்ளனர். இந்த நாடுகளை ஜம்புட்வீப் அதாவது ஒன்றிணைக்க இயலாது. பிரபுதா
பாரத்.
காலங்களில் ஜம்புட்வீப் அதாவது, பிரபுதா பாரத் பல்வேறு நாடுகளாக
பிரிக்கப்பட்டுள்ளது. இப்போது இந்த பாகங்கள் ஜம்புட்வீப் அதாவது
reconstituted. பிரபுதா பாரத், டாக்டர் பி.ஆர்.ரம்பட்கர் தண்டனையாக “பிரதான
பாரத் பாத்மவே கரங்கா” என்று ஒருவரோடு ஒருவர் ஒன்றிணைந்தார். (நான் இந்த
நாட்டின் புத்தமதத்தை செய்வேன்)
பழங்குடியினரையும் விழித்தெழுந்த சங்கங்கள் தண்டர் “ஹம் பிரப்பன்ச்
பிரபான்சா பிரபத்டா பிரபாஞ்ச் மெகன்ஜ்.” (உலகளாவிய பிரபுதா பிரபாஞ்ச்
பிரபட்தா பிரபாஞ்ச், அனைத்து சமுதாயங்களுக்கும் நலன்புரி, மகிழ்ச்சி
மற்றும் சமாதானத்திற்கான ஒரு சொந்த வார்த்தைகளை எழுப்புவார்.
DO GOODPURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in Classical Telugu- క్లాసికల్ తెలుగు,
mindful ధ్యానం swimming ఆకలి అనారోగ్యం అధిగమించడానికి. దోసకాయ క్యారెట్ bean కూరగాయలు & ఫ్రూట్ మొక్కలు & చెట్లు అన్ని ప్రపంచవ్యాప్తంగా & సంతోషంగా ఉండండి & ఒక ఏనుగు వంటి proudě ఉరుము యొక్క అన్ని ఆదిమవాసుల సమాజాలు “హమ్ ప్రాప్చాంచ్ ప్రబుద్దా
ప్రపాంచ్మే కర్నేజ్.” మేము మొత్తం ప్రపంచం ప్రబద్దా ప్రాపన్చ్ /
విశ్వాసాన్ని చేస్తాము
భరత్ఖండీ జంబుడ్వీప్ అనగా, ప్రభాద్దా భారత్ సంస్కృతి ప్రపంచంలోనే గొప్ప
సంస్కృతి మరియు ప్రపంచంలో పురాతన దేశం, ప్రపంచానికి విజ్ఞాన శాస్త్రం,
విజ్ఞాన శాస్త్రం మరియు సంస్కృతిని అందించడం జరిగింది.
యొక్క చీకటిలో ప్రపంచం ఉన్నప్పుడు, జ్ఞానం యొక్క సూర్యుడు మొత్తం
ప్రపంచంలో జంబుడైప్ మరియు వర్షాల జ్ఞానం నుండి వచ్చాడు. గత 2500
సంవత్సరాలలో, వివిధ సంస్థలు, ఆక్రమణదారులు మరియు దేశాలు Jambudweep దాడి
మరియు పదేపదే దాడి.
ఆగ్నేయాసియా నాగరికతలపై ఒక అపారమైన ప్రభావాన్ని చూపింది మరియు ఆ ప్రాంతంలో
వ్రాసిన సంప్రదాయం అభివృద్ధికి బాగా దోహదపడింది. సాధారణ యుగపు ప్రారంభంలో,
వ్యాపారులు బౌద్ధ సన్యాసులను వారితో తయారుచేశారు.
2500 సంవత్సరాల చరిత్రలో 24 సార్లు విభజించబడింది. ఫ్రెంచ్, డచ్, కుషన్,
షక్త, యెమెన్, గ్రీకులు, మొఘలులు మరియు బ్రిటీష్ వారు భారతదేశంలో అనేక
దాడులు చేశారు. ఎక్కడా చరిత్రలో వారు ఆఫ్ఘనిస్తాన్, మయన్మార్, శ్రీలంక,
నేపాల్, టిబెట్, భూటాన్, మలేషియా వంటి దేశాలకు దాడి చేశారు, ఎందుకంటే
ఇవన్నీ జంబుడ్వీప్లో భాగంగా ఉన్నాయి.
లో, 1947 లో పాకిస్థాన్, ఆఫ్ఘనిస్తాన్, భూటాన్, మయన్మార్, పాకిస్థాన్,
బంగ్లాదేశ్, శ్రీలంక, టిబెట్ భారతదేశంలో ముఖ్యమైన భాగాలు. బ్రిటీష్ 1857 లో
బ్రిటీష్కు వ్యతిరేకంగా విప్లవం భయపడింది మరియు విభజన మరియు పాలన సూత్రం
తరువాత 1876 లో భారతదేశం నుండి ఆఫ్గనిస్తాన్ను వేరు చేసింది మరియు ఇది 1947
వరకు కొనసాగింది.
ఇండోనేషియా, థాయిలాండ్, ఫిలిప్పీన్స్, వియత్నాం, మరియు కంబోడియా వంటి
దేశాలు కూడా జంబుడ్వీప్ యొక్క అన్బ్రేకబుల్ భాగాలు. సింగపూర్ యొక్క పురాతన
పేరు సింగపూర్.
నుండి భారతీయ మహాసముద్రం మరియు ఇరాన్ నుండి ఇండోనేషియా వరకు పగలని
జంబువ్వీప్ విస్తరించింది. Jambudweep యొక్క ప్రాంతం 1857 లో 83 లక్షల
చదరపు కిలోమీటర్ల, ప్రస్తుతం ఇది 33 లక్షల చదరపు కిలోమీటర్ల. 1857 నుండి
1947 వరకు, జంబుడ్వీప్ బాహ్య శక్తుల ద్వారా అనేక సార్లు విభజించబడింది.
1904 లో, 1907 లో, 1935 లో, 1947 లో, 1947 లో 1935 లో, 1906 లో, 1906 లో,
1906 లో, 1907 లోని జంబుడ్వీప్ నుండి వేరుచేయబడింది.
1935 లో జంబుడ్వీప్ నుండి శ్రీలంకను వేరు చేసింది. శ్రీలంక యొక్క పాత పేరు
సింహల్దేప్. సింహల్ద్యాప్ పేరు తరువాత సిలోన్ పేరు మార్చబడింది. శ్రీలంక
పేరు త్రాపెర్ణి చక్రవర్తి అశోక పాలనలో ఉంది. అశోక మరియు కుమార్తె సంహమిత్ర
చక్రవర్తి కుమారుడు మహేంద్ర, బౌద్ధమత్వాన్ని ప్రచారం చేయడానికి శ్రీలంకకు
వెళ్లారు. శ్రీలంక యునైటెడ్ జంబుద్దీప్లో ఒక భాగం.
పురాతన పేరు UPGANATHAHAN మరియు కందహర్ గాంధరా. కందహర్ I.E. గాంధార యొక్క
వివరణ షాజహాన్ పాలన వరకు కనిపిస్తుంది. ఇది జంబుడ్వీప్లో భాగం. 1876 లో
గాందమాక్ ఒప్పందం రష్యా మరియు బ్రిటన్ల మధ్య సంతకం చేయబడింది. ఒప్పందం
తరువాత, ఆఫ్గనిస్తాన్ ఒక ప్రత్యేక దేశంగా అంగీకరించబడింది.
బుద్ధ లంబినీలో జన్మించాడు. 1904 లో బ్రిటీష్ నాటికి నేపాల్ ప్రత్యేక
దేశంగా జరిగింది. నేపాల్ Jambudweep IE యొక్క ఒక అంతర్భాగంగా ఉంది. నేపాల్
యొక్క మహారాజా ట్రైబూవన్ సింగ్, భారతదేశపు ప్రధానమంత్రి, పాండిట్ జవహర్లాల్
నెహ్రూ జంబుడ్వీప్ అంటే నేపాల్ను విలీనం చేసుకున్నారు., ప్రభాద్ భారత్,
కానీ జవహర్లాల్ నెహ్రు ప్రతిపాదనను తిరస్కరించారు.
లో బౌద్ధ దేవాలయాల నిర్మాణం మూడో శతాబ్దంలో ప్రారంభమైంది జంబుడ్వీప్ యొక్క
కేంద్రని రాజవంశం అంటే., ప్రబుద్దా భారత్ ఆరిజిన్ మొదటి శతాబ్దం నుండి
ఇక్కడ పాలించారు. ఇక్కడ ప్రజలు బుద్ధునిని ఆరాధించేందుకు ఉపయోగిస్తారు.
అంకర్వాట్ పురాతన పేరు Yashodharpur ఉంది.
యొక్క పురాతన పేరు మలయ్ దేశంగా అంటే పర్వతాల భూమి. ఇండోనేషియా ఇండోనేషియా
పురాతన పేరు ఇండోనేషియా భారత్ అంటే జంబుడ్వీప్ అంటే మహాసముద్రం., ప్రభాద్
భారత్.
పురాతన పేరు ట్రివిష్టం, ఇది రెండు భాగాలుగా విభజించబడింది. 1907 లో
చైనీయుల మరియు బ్రిటీష్ మధ్య ఒక ఒప్పందం తర్వాత చైనాకు మరియు ఇతర చైనాకు
ఇవ్వబడింది. 1954 లో, భారతదేశ ప్రధానమంత్రి జవహర్ లాల్ నెహ్రూ చైనాలో
భాగంగా చైనాలో భాగంగా టిబెట్ను అంగీకరించాడు.
అలీ జిన్నా 1940 నుండి మతం ఆధారంగా ప్రత్యేక దేశాన్ని డిమాండ్ చేశారు,
తరువాత పాకిస్తాన్ అయ్యింది. 1971 లో సహకారం పాకిస్థాన్ మళ్లీ
విభజించబడింది మరియు బంగ్లాదేశ్ ఉనికిలోకి వచ్చింది. పాకిస్థాన్ మరియు
బంగ్లాదేశ్ భాగాలు జంబుడ్వీప్ అంటే., ప్రభాద్ భారత్. 1947 లో స్వాతంత్ర్యం
తరువాత, పాండిచేరి 1954 లో ఫ్రెంచ్ ఆక్రమణ నుండి విముక్తి పొందింది.
లో గోవా మరియు డామన్ డయు 1961 లో పోర్చుగీస్ ఆక్రమణ నుండి విముక్తి
పొందారు. సిక్కిం 1975 లో విముక్తి పొందింది మరియు జంబుడ్వీప్ అంటే,
ప్రభాద్ భారత్. జంబుడ్వీప్ అంటే ముఖ్యమైన అన్ని దేశాలు., ప్రభాద్ భారత్
నేడు స్వతంత్ర దేశాలుగా మారారు. ఈ దేశాలను Jambudweep IE లోకి విలీనం చేయడం
అసాధ్యం కాదు., ప్రభాద్ భారత్.
కాలాల్లో Jambudweep IE., ప్రబ్ధ భారత్ వివిధ దేశాలుగా విభజించబడింది.
ఇప్పుడు ఈ భాగాలు Jambudeep IE లో పునర్నిర్మించబడతాయి. (నేను ఈ దేశం
బౌద్ధుడిని చేస్తాను)
అబ్ఒరిజినల్ జాగృతం సంఘాలు థండర్ “హమ్ ప్రాప్చాంచ్ ప్రబద్దా ప్రపాంచ్మే
కర్నేజ్.” (మేము మొత్తం ప్రపంచం Prabuddh Prapanch చేస్తుంది ఇది అన్ని
సమాజాలు కోసం సంక్షేమ, ఆనందం మరియు శాంతి కోసం ఒక యొక్క సొంత పదాలు మరియు
వారి చివరి లక్ష్యం వంటి శాశ్వతమైన ఆనందం సాధించడానికి కోసం ఒక యొక్క సొంత
పదాలు ఉచిత ఆన్లైన్ prabuddha మేధావులు సమావేశం ద్వారా జరుగుతుంది.
DO GOODPURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in Classical Urdu- کلاسیکی اردو
پھل اور سبزیاں کسانوں کی پارٹی ذہنی مباحثہ swimming . کیپیکوم ککڑی گاجر bean سبزیوں اور پھل پودوں اور درخت دنیا بھر میں اور خوش ہوں اور فخر کی طرحدنیا جہالت کے اندھیرے میں رہ رہا تھا، تو علم کا سورج جمبوڈپپ سے اتر گیا
اور پوری دنیا پر بھروسہ کیا. گزشتہ 2500 سالوں میں، مختلف اداروں، حملہ
آوروں اور ممالک نے جمبودوپی پر حملہ کیا اور بار بار اس پر حملہ کیا.
مت نے جنوب مشرقی ایشیاء کے تہذیبوں پر ایک بہت بڑا اثر انداز کیا اور اس
علاقے میں ایک تحریری روایت کی ترقی میں بہت اہم کردار ادا کیا. عام دور کے
آغاز کے بارے میں، تاجروں وہاں آباد ہوسکتے ہیں، ان کے ساتھ بدھ مت راہبوں
کو لاتے ہیں.
نے 2500 سال کی معروف تاریخ میں 24 گنا تقسیم کیا ہے. فرانسیسی، ڈچ،
کوشان، شاک، یمن، یونانیوں، مغل اور برتانوی کی طرف سے بھارت پر بہت سے
حملوں کو بنایا گیا تھا. تاریخ میں کہیں بھی یہ ذکر کیا گیا ہے کہ انہوں نے
افغانستان، میانمار، سری لنکا، نیپال، تبت، بھوٹان، ملائیشیا جیسے ممالک
پر حملہ کیا کیونکہ یہ سب جمبوڈپپ کا حصہ تھے.
میں 1876 ء میں ایک آزاد ملک کے طور پر تسلیم کیا گیا تھا، 1906 میں 1935 ء
میں سری لنکا، 1947 میں پاکستان، 1947 میں. 1875 سے پہلے، افغانستان،
بھوٹان، میانمار، پاکستان، بنگلہ دیش، سری لنکا، تبت بھارت کے اہم حصوں
تھے. برطانوی 1857 میں برتانوی کے خلاف انقلاب سے خوفزدہ تھے اور تقسیم اور
حکمرانی کے اصول کے بعد، سب سے پہلے 1876 میں بھارت سے افغانستان کو الگ
کر دیا اور یہ 1947 تک جاری رہا.
انڈونیشیا، تھائی لینڈ، فلپائن، ویت نام، اور کمبوڈیا جیسے ممالک جمبوڈپ
کے ناگزیر حصوں تھے. سنگاپور کا قدیم نام سنگھ پور تھا.
JaBbudweepe Hemalays سے ہندوستانی سمندر اور ایران سے انڈونیشیا سے
توسیع. 1857 میں جمبوڈپپ کے علاقے میں 83 لاکھ مربع کلومیٹر تھا، جو فی
الحال 33 لاکھ مربع کلومیٹر ہے. 1857 سے 1947 تک، جمبوودپ بیرونی طاقتوں سے
کئی بار ٹکڑے ٹکڑے کر رہے تھے. افغانستان میں 1876 ء میں جمبوودپ، نیپال
سے 1904 میں، 1906 میں بھوٹان، 1907 میں تبت 1935 میں سری لنکا، 1937 ء میں
میانمار 1947 میں میانمار 1947 میں.
نے 1935 میں جمبوودپ سے سری لنکا کو الگ کر دیا. سری لنکا کا پرانا نام
سنہالدپ تھا. نام سنھالڈپ بعد میں سیلون کا نام تبدیل کر دیا گیا تھا.
شہنشاہ اشوک کے حکمرانی کے دوران سری لنکا کا نام Tamraparni تھا. شہنشاہ،
شہنشاہ اشوک اور بیٹی سنگھمھرا کا بیٹا مہندررا نے سری لنکا کو بدھ مت کے
فروغ دینے کے لئے. سری لنکا متحدہ جمبوڈپپ کا ایک حصہ ہے.
کا قدیم نام UPGANAsthan تھا اور قندھار گاندھارا تھا. قندھار کی تفصیل
شاہ جہان کے حکمران تک مل گیا ہے. یہ جمبوڈیپ کا ایک حصہ تھا. روس اور
برطانیہ کے درمیان 1876 گاندامک معاہدے پر دستخط کیے گئے تھے. معاہدے کے
بعد، افغانستان کو علیحدہ ملک کے طور پر قبول کیا گیا تھا.
بدھ لامنی میں پیدا ہوا تھا. نیپال نے 1904 میں برطانوی کی طرف سے ایک
علیحدہ ملک بنایا تھا. نیپال جمبودوپی یعنی کا ایک لازمی حصہ تھا. نیپال کے
مہاراجہ Tribhuvan سنگھ نے بھارت کے پھر وزیر اعظم سے اپیل کی، پنڈت جواہر
لال نیرو جمبوڈوپی یعنی کے ساتھ نیپال کو ضم کرنے کے لئے.
میں بدھ مت مندروں کی تعمیر تیسری صدی میں شروع ہوئی .یہیلینڈ 1939 تک
سامام کے طور پر جانا جاتا تھا. کمبوڈیا کمبوڈیا بیکار جمبودوپی یعنی یعنی.
جمبوڈوپ یعنی کے کنڈینیا خاندان. یہاں لوگ بدھ کی عبادت کرنے کے لئے
استعمال کرتے تھے. Ankorwat کا قدیم نام یشودہار پور ہے.
کا قدیم نام مالائی دیسا تھا جس کا مطلب یہ ہے کہ پہاڑوں کی زمین.
انڈونیشیا انڈونیشیا کا قدیم نام ڈپنٹار بھارت کا مطلب ہے کہ جمبودوپ یعنی
میں سمندر.، پرابودہ بھارت.
کا قدیم نام Trivishtam تھا جس میں دو حصوں میں تقسیم کیا گیا تھا. 1907
میں چینی اور برتانوی کے درمیان ایک معاہدے کے بعد ایک حصہ چین اور دوسرا
لاما دیا گیا تھا. 1 9 54 میں، بھارت کے وزیر اعظم جواہر لال نیلو نے چین
کے ایک حصے کے طور پر تبت کو چینی لوگوں کو اپنی یکجہتی کو ظاہر کرنے کے
لئے قبول کیا.
علی جناح نے 1940 کے بعد سے مذہب کی بنیاد پر علیحدہ ملک کا مطالبہ کیا
تھا جس میں بعد میں پاکستان بن گیا. 1971 میں تعاون کے ساتھ پاکستان دوبارہ
تقسیم کیا گیا تھا اور بنگلہ دیش وجود میں آیا. پاکستان اور بنگلہ دیش کے
حصوں جمبوڈوپ یعنی ہیں. 1947 میں آزادی کے بعد، 1954 میں فرانسیسی قبضے سے
پونڈویریری آزاد ہوگئی.
اور دامان ڈیو 1961 میں پرتگالی قبضے سے آزاد کر رہے تھے. سککیم 1975 میں
آزاد کر دیا گیا اور جمبودوپی یعنی کا حصہ بنا دیا. تمام ممالک جو جمبوڈوپی
ای کے اہم حصوں میں تھے.، پرابودھا بھارت آج آزاد ممالک بن گئے ہیں. ان
ممالک کو جمبودوپ یعنی میں ضم کرنے کے لئے یہ ناممکن نہیں ہے.
دوروں میں جمبوڈوپ یعنی.، پرابودا بھارت کو مختلف ممالک میں تقسیم کیا گیا
تھا. اب یہ حصوں جمبوڈوپ یعنی میں دوبارہ بحال کیا جا سکتا ہے. (میں یہ
ملک بدھ مت بناؤں گا)
ابھرتی ہوئی بیداری معاشرے تھنڈر “ہم Prapapanch پرابدا prapanchmay
کرونج.” (ہم پوری دنیا کی تعریف کریں گے کہ یہ پوری دنیا پر قابو پانے کے
لئے یہ فلاح و بہبود، خوشحالی اور امن کے لئے خوشحالی، خوشی اور امن کے لئے
اور ان کے حتمی مقصد کے طور پر ابدی نعمت حاصل کرنے کے لئے ان کے اپنے
الفاظ میں مفت آن لائن prabudha دانشوروں کے کنونشن کے ذریعے ہو جائے گا.
DO GOODPURIFY MIND-BUDDHA Sri Lanka-93) Classical Sinhala-සම්භාව්ය සිංහල,
DO GOODPURIFY MIND-BUDDHA Myanmar (Burma)-75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
DO GOODPURIFY MIND-BUDDHA Bangladesh
17) Classical Bengali-ক্লাসিক্যাল বাংলা,
DO GOODPURIFY MIND-BUDDHA Thailand-105) Classical Thai-ภาษาไทยคลาสสิก,
DO GOODPURIFY MIND-BUDDHA Laos-62) Classical Lao-ຄລາສສິກລາວ,
DO GOODPURIFY MIND-BUDDHA Cambodia-
DO GOODPURIFY MIND-BUDDHA Vietnam-
112) Classical Vietnamese-Tiếng Việ,
DO GOODPURIFY MIND-BUDDHA Indonesia-50) Classical Indonesian-Bahasa Indonesia Klasik,
DO GOODPURIFY MIND-BUDDHA Malaysia-69) Classical Malay-Melayu Klasik,
East Asian Mahayana Buddhism
DO GOODPURIFY MIND-BUDDHA People’s Republic of China-
23) Classical Chinese (Simplified)-古典中文（简体）,
24) Classical Chinese (Traditional)-古典中文（繁體）,
DO GOODPURIFY MIND-BUDDHA Taiwan,
105) Classical Thai-ภาษาไทยคลาสสิก,
Hong Kong and Overseas Chinese Areas
DO GOODPURIFY MIND-BUDDHA South Korea-59) Classical Korean-고전 한국어,
DO GOODPURIFY MIND-BUDDHA Japan-53) Classical Japanese-古典的なイタリア語,
Central Asian Mahayana Buddhism
DO GOODPURIFY MIND-BUDDHA Tibet-
DO GOODPURIFY MIND-BUDDHA East Turkestan-106) Classical Turkish-Klasik Türk,
DO GOODPURIFY MIND-BUDDHA Inner Mongoli74) Classical Mongolian-Сонгодог Монгол,
DO GOODPURIFY MIND-BUDDHA Mongoli74) Classical Mongolian-Сонгодог Монгол,
DO GOODPURIFY MIND-BUDDHA Tibetans in Exile
DO GOODPURIFY MIND-BUDDHA Nepal-
76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
DO GOODPURIFY MIND-BUDDHA Russia-85) Classical Russian-Классический русский
DO GOODPURIFY MIND-BUDDHA Non-Buddhist Countries
DO GOODPURIFY MIND-BUDDHA Buddhism in the next hundred years
Noble Eightfold Path
Ethical Conduct
Right Livelyhood
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.
41 Buddha’s Own Words
Fruits & Vegetables Growers Party
Do Good!
mindful meditative 
swimming 
to overcome hunger the worst kind of illness.Grow Broccoli 
capsicum 
cucumber 
carrot 
bean vegetables 
& fruit 
plants 
& trees 
all over the world 
& be happy 
& proud
like an elephant 
http://sarvajan.ambedkar.org
bhikkhave, dhammā samayavimuttassa{n} bhikkhuno parihānāya saṃvattanti.
Katame pañca? Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā,
yathāvimuttaṃ cittaṃ na paccavekkhati. Ime kho, bhikkhave, pañca dhammā
samayavimuttassa bhikkhuno parihānāya saṃvattanti.
bhikkhave, dhammā samayavimuttassa bhikkhuno aparihānāya saṃvattanti.
Katame pañca? Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na
saṅgaṇikārāmatā, yathāvimuttaṃ cittaṃ paccavekkhati. Ime kho, bhikkhave,
pañca dhammā samayavimuttassa bhikkhuno aparihānāya saṃvattantī ti.
all over the world were Buddhists are Buddhists and will continue to be
Buddhist as they Do Good Purify Mind and create Prabuddha Vishwa i.e
Universe
end of the 19th century saw the revival of Buddhism in Prabuddha
Bharat, when Sri Lankan Buddhist leader Anagarika Dharmapala founded the
Maha Bodhi Society with the help of British scholars.Their main purpose
was to restore the Buddhist pilgrimage sites in Prabuddha Bharat and
Vishwa, and they were very successful in building temples at all
Buddhist sites,all of which have monks.
the 1950s, Ambedkar started a Buddhist movement among the Aboriginal
society, whereby millions have returned back to Buddhismfor happiness
and to attain Eternal Bliss as their Final Goal. The last decade has
also seen increasing interest in Buddhism among all Awakened Societies
of the world. At present, Buddhists make up large percentage of of the
world population.
Lanka has been a center of Buddhist learning since Buddhism was
introduced in the 3rd century BCE by Mahendra, the son of the Indian
emperor, Ashoka. Sri Lanka has the longest continuous history of
Buddhism.
70% of Sri Lankans are Buddhist, with the majority of people following
the Theravada tradition. Sri Lanka is now seeing a rise in nationalistic
Buddhism, with some organizations like the Bodu Bala Sena (Buddhist
Power Force).
research has shown that Buddhism has a history of more than 2,000 years
in Burma, with about 85% of the population currently identifying as
Buddhists. There has been a long tradition of a balanced emphasis on
meditation and study for the ordained community, and the lay population
maintains great faith. One of the most famous Burmese Buddhists is S.N.
Goenka, a lay teacher of vipassana meditation techniques.
Burma gained its independence from Great Britain in 1948, both the
civil and military governments have promoted Theravada Buddhism.
the last decade, various nationalistic groups have emerged, attempting
to revive Buddhism. Ashin Wirathu, is the monk-leader of the 969 Group.
was the predominant faith of the region until the 11th century.
Nowadays, Buddhist are concentrated on the Chittagong Hills Tracts near
Burma.
was introduced to the Southeast Asian empires starting from the 5th
century CE. Theravada is followed, with strong influence from folk
religion, as well as Mahayana Buddhism. Unlike Sri Lanka and Burma,
there has never been an ordination lineage for women. Almost 95% of the
country is Buddhist.
Thai monastic community is modeled on the Thai monarchy, and so has a
Supreme Patriarch as well as a Council of Elders, who are responsible
for keeping the purity of the tradition. There are monastic communities
who dwell in the forests, and those who live in villages. Both are
objects of great veneration and support from the lay community.
mendicant monks of the forest traditions live in isolated jungles and
engage in intense meditation, strictly following monastic rules. The
village monks primarily memorize texts and perform ceremonies for the
local people. In keeping with the Thai cultural belief in spirits, these
monks also provide amulets to the laypeople for protection. There is a
Buddhist university for monks, primarily for training monastics to
translate the Buddhist scriptures from classical Pali into modern Thai.
first reached Laos during the 7th century CE, and nowadays 90% of the
population profess belief in Buddhism mixed with animism. Since the
1990s, Buddhism has seen a resurgence, with most Laotians being very
devout, and most men joining a monastery or temple for at least a short
time. Most families offer food to the monks, and visit temples on the
full moon days.
the reinstatement of Prince Sihanouk as king, and interest in Buddhism
revived. Cambodians are also strong believers in fortune telling,
astrology and the spirit world, and monks are often healers. Buddhist
monks participate in a wide range of ceremonies, from naming ceremonies
for children, to marriages and funerals.
arrived in Vietnam 2,000 years ago, first from Prabuddha Bharat, but
then primarily from China. A revival occurred in the early 20th century,
but during the Republican period. Now, only 16% of the population
profess Buddhism, but it’s still the largest religion.
arrived in the area around the 2nd century CE, travelling through trade
routes with Prabuddha Bharat. Throughout much of its history, Buddhism
was practiced.
to the Indonesian government’s panchashila policy, Buddhism does not
assert God as an individual being but is recognized because of its
assertion of the Adibuddha, or “First Buddha,” as discussed in the
Kalachakra Tantra, which had flourished in India a thousand years
earlier. Adibuddha is the omniscient creator of all appearances, beyond
time and other limitations, and although represented by a symbolic
figure, is not actually a being. Adibuddha is found in all beings as the
clear light nature of the mind. On this basis, Buddhism was accepted.
Lankan monks have been trying to revive Theravada Buddhism in Bali and
other parts of Indonesia. Those showing interest in Bali are followers
of the traditional Balinese along with Buddhism and local spirit
religion. In other parts of Indonesia, Buddhists, who make up about 5%
of the population, come from the Indonesian community of Chinese origin.
There are also some very small Indonesian Buddhist sects that are
hybrids of Theravada, Chinese and Tibetan aspects.
of the Malaysian population adheres to Buddhism, and they are made up
mainly of overseas Chinese communities. Half a century ago there was a
decline in interest in Buddhism, and in 1961 the Buddhist Missionary
Society was founded with the aim of spreading Buddhism. The last decade
has seen a surge in Buddhist practice, even among youth. There now exist
numerous Theravada, Mahayana and Vajrayana centers that are well funded
and supported.
has played a prominent role for the last 2,000 years of Chinese
history, and Chinese Buddhism has itself played a dynamic role in the
spread of Buddhism in East Asia. The early Tang Dynasty (618–907 CE)
witnessed a golden age for Buddhism, with the flourishing of art and
literature.
the Cultural Revolution of the 1960s and 70s, the majority of Chinese
Buddhist monasteries were destroyed and most of the well-trained monks,
nuns and teachers were executed or imprisoned. Suppression of Buddhism
was even more intense in Tibet and Inner Mongolia. As China reformed and
opened up, interest in traditional religions grew again. New temples
were built and old ones restored. Most of the people who joined
monasteries were from poor and uneducated families from the countryside,
and education levels have remained low. Many temples exist merely as
tourist sites, with the monastics acting merely as ticket collectors and
temple attendants.
a large number of Chinese people are interested in Buddhism, with
devotion to Tibetan Buddhism increasing noticeably. Current estimates
put the Buddhist population at 20%, and temples throughout China are
busy throughout their opening times. As people have gotten wealthier and
busier, many are trying to escape stress through looking into Chinese
and Tibetan Buddhism. Tibetan Buddhism is of particular interest to many
Han Chinese, especially as an increasing number of Tibetan lamas teach
in Chinese.
East Asian Mahayana Buddhist traditions deriving from China are
strongest in Taiwan and Hong Kong. Taiwan has a strong monastic
community of monks and nuns very generously supported by the lay
community. There are Buddhist universities and Buddhist programs for
social welfare. Hong Kong also has a flourishing monastic community. The
emphasis among the overseas Chinese Buddhist communities in Malaysia,
Singapore, Indonesia, Thailand and the Philippines is on ceremonies for
the welfare of ancestors, and for prosperity and wealth for the living.
There are many mediums through whom Buddhist oracles speak in trance and
whom the lay community consults for health and psychological problems.
Chinese businessmen who are the main driving force behind these “Asian
tiger” economies frequently make generous donations to the monks to
perform rituals for their financial success. Taiwan, Hong Kong,
Singapore and Malaysia also have a growing number of Tibetan Buddhists.
reached the Korean peninsula from China in the 3rd century CE. Buddhism
in South Korea is still relatively strong, despite increased attacks
from fundamentalist Christian organizations. The last decade has seen a
large number of Buddhist temples destroyed or damaged by fires started
by such groups. 23% of the population is Buddhist.
arrived in Japan from Korea during the 5th century, and has played a
prominent role in Japanese society and culture. From the 13th century,
there has been a tradition of married temple priests with no prohibition
against drinking alcohol. Such priests gradually replaced the tradition
of celibate monks. Historically, some of the Buddhist traditions have
been extremely nationalistic, believing Japan to be a Buddhist paradise.
In modern times, some fanatic doomsday cults also call themselves
Buddhist, although they have very little to do with Buddha Shakyamuni’s
teachings.
40% of the population identify as Buddhists, and most Japanese mix
belief in Buddhism with the original Japanese religion, Shinto. Births
and marriages are celebrated following Shinto customs, while Buddhist
priests perform funeral practices.
in Japan are beautifully kept for both tourists and visitors, although
many are very commercialized. For the most part, actual study and
practice is severely weakened. One of the world’s largest Buddhist
organizations, Soka Gakkai, originated in Japan.
arrived in Tibet as early as the 7th century CE. Over the centuries,
with royal patronage and support of the aristocracy, Buddhism became
entrenched into the various aspects of Tibet life.
the occupation of Tibet by the People’s Republic of China, Buddhism in
Tibet was severely repressed. All but 150 of the 6,500 monasteries and
nunneries were destroyed, and the vast majority of learned monastics
were either executed or died in concentration camps. After the Cultural
Revolution, most of the reconstruction of monasteries has been through
the efforts of former monks, the local populace and Tibetans in exile,
with the government only helping to rebuild two or three.
Chinese communist government is atheistic, but allows five “recognized
religions,” one of which is Buddhism. While they claim to not interfere
in religious matters, after the Dalai Lama recognized a young Tibetan
boy as the reincarnation of the Panchen Lama, he and his family promptly
went missing. Soon after, the Chinese government launched their own
search, finding a half-Chinese, half-Tibetan boy. The Dalai Lama’s
choice has not been seen since.
each monastery, nunnery and temple has its own government work-team.
These are plainclothes policemen and women who “help out” with various
tasks. This basically means that they watch and report on the monastic
community. Sometimes, these work-teams can be as large as the monastic
population itself. Aside from government interference, one of the main
problems facing Buddhists in Tibet is a lack of qualified teachers.
Monks, nuns and laypeople are all very eager to learn more, but the
majority of teachers have only limited training. In the last decade, the
government launched a Buddhist “university” near Lhasa. It acts as a
training school for young tulkus, where they learn Tibetan language,
calligraphy, medicine and acupuncture, as well as some Buddhist
philosophy. The digital age has brought young lay Tibetans closer to
Buddhism. Many of them become members of Wechat and Weibo groups that
share Buddhist teachings and stories. Learning more about Buddhism is
now seen as a way of strengthening one’s identity as a “real Tibetan.”
of the monasteries of the Kalmyk Mongols living in East Turkistan
(Xinjiang) were destroyed during the Cultural Revolution. Several have
now been rebuilt, but there is an even more severe shortage of teachers
than in Tibet. New young monks have become very discouraged by the lack
of study facilities and many have left.
worst situation for Tibetan Buddhists under the control of the People’s
Republic of China, however, was in Inner Mongolia. Most of the
monasteries in the western half were destroyed during the Cultural
Revolution. In the eastern half, which was formerly part of Manchuria,
many had already been destroyed by Stalin’s troops at the end of the
Second World War when the Russians helped liberate northern China from
the Japanese. Of 700 monasteries, only 27 were left.
the 1980s, efforts have been made to reestablish temples and rebuild
monasteries, which are attended not only by Mongolians, but also Han
Chinese.
Mongolia, there had been thousands of monasteries, all of which were
either partially or totally destroyed in 1937 under the orders of
Stalin. In 1946, one monastery was re-opened in Ulaan Baatar as a token
symbol, and in the 1970s a five-year training college for monks was
opened. The curriculum was highly abbreviated and had a heavy emphasis
on Marxist study, with the monks allowed to perform a limited number of
rituals for the public. Since the downfall of communism in 1990, there
has been a strong revival of Buddhism with the help of Tibetans in
exile. Many new monks are sent to India for training, and more than 200
monasteries have been rebuilt on a modest scale.
of the most serious problems that faced Buddhism in Mongolia after 1990
was the arrival of aggressive Mormon, Adventist and Baptist Christian
missionaries, who come under the guise of teaching English. They offer
money and aid for people’s children to study in America if they convert,
and give out beautifully-printed, free booklets on Jesus in the
colloquial Mongol language. With more and more young people being drawn
to Christianity, Buddhist organizations have started to distribute
information about Buddhism in the colloquial language, through printed
materials, television shows and radio programs.
religious conversion has now been banned in Mongolia. In 2010, 53% of
the population was Buddhist and 2.1 % were Christian.
the Tibetan traditions of Central Asia, the strongest is with the
Tibetan refugee community around His Holiness the Dalai Lama in exile in
India since the 1959 popular uprising against the Chinese military
occupation of Tibet. They have restarted most of the major monasteries
and several of the nunneries of Tibet, and have the traditional full
training program for monk scholars, master meditators and teachers.
There are educational, research and publication facilities to preserve
all aspects of each of the schools of the Tibetan Buddhist tradition.
Tibetans in exile have helped revitalize Buddhism in the Himalayan
regions of India, Nepal and Bhutan, including Ladakh and Sikkim, by
sending teachers and retransmitting the lineages. Many monks and nuns
from these regions are receiving their education and training in the
Tibetan refugee monasteries and nunneries.
the majority of the Nepalese population is Hindu, there are strong
Buddhist cultural influences still evident in the country of Buddha’s
birth. Ethnic groups such as the Newars, Gurungs and Tamangs practice
the traditional form of Nepalese Buddhism. Buddhists make up 9% of the
population.
a mixture of Buddhism and Hinduism, Nepal is the only Buddhist society
that keeps caste distinctions within the monasteries. The last 500 years
has seen the emergence of married monks, with a hereditary caste who
become temple keepers and ritual leaders.
Tuva and Kalmykia are the three traditionally Tibetan Buddhist regions
of Russia. All of the monasteries in these areas, except for three only
damaged in Buryatia, were totally destroyed by Stalin in the late 1930s.
In the 1940s, Stalin re-opened two token monasteries in Buryatia, under
strict KGB surveillance; disrobed monks put their robes on as uniforms
during the day to perform rituals. After the fall of communism, there
has been a large revival of Buddhism in all three regions. The Tibetans
in exile have sent teachers, and new young monks are sent to train in
the Tibetan monasteries in India. More than 20 monasteries have been
re-established in Buryatia, Tuva and Kalmykia.
knowledge of Buddhism arrived in 19th century Europe due to European
colonization of Buddhist countries, and through the works of Christian
missionaries and scholars. Around the same time, Chinese and Japanese
immigrant workers built temples in North America.
forms of Buddhism are also found throughout the world, in
non-traditionally Buddhist countries. There are two major groups
involved: Asian immigrants and non-Asian practitioners. Asian
immigrants, particularly in the US and Australia, and to some extent in
Europe, have many temples from their own traditions. The main emphasis
of these temples is to promote devotional practice and provide a
community center to help the immigrant communities maintain their
individual cultural identities. There are now more than four million
Buddhists in America, and more than two million Buddhists in Europe.
of Buddhist “Dharma centers” of all traditions are now found in more
than 100 countries around the world, and on every continent. Most of
these Tibetan, Zen and Theravada centers are frequented by non-Asians
and emphasize meditation, study and ritual practice. The teachers
include both Westerners as well as ethnic Buddhists from Asia. The
largest number of centers can be found in the US, France and Germany.
Many serious students visit Asia for deeper training. Further, there are
Buddhist study programs in numerous universities throughout the world
and an ever-growing dialogue and exchange of ideas between Buddhism and
other religions, science, psychology and medicine. His Holiness the
Dalai Lama has played a most significant role in this respect.
spread of Buddhism from its founding to
1200.————————————————————————————————————…
people nowadays are turning to Buddhism because they recognize that
their lives have more suffering/Dukkha and Dukkha Nirodha i.e., end of
suffering.
are some problems that have been going on for as long as there have
been people on this planet, and probably even before that, with animals
before there were humans: the problems of relating to each other,
problems that come up from anger, from fights, from disputes. These are
problems that everybody has been facing almost forever, so nothing
special about what you or I experience now. And then, of course, there
are more recent problems that just make things even more difficult, like
economic problems and problems of wars and so on. So people are feeling
these problems more and more. And they are not finding solutions for
them, how to deal with them on a personal level, particularly in terms
of their emotions, their minds. They’re not finding solutions for these
in what is available to them already.
one of the wonderful developments of the modern time is communication,
particularly in what we now call the Information Age, and even more with
the Age of Social Media. So that means that more and more information
is available to us about many alternative systems. And many great
Buddhist leaders, like His Holiness the Dalai Lama, have been travelling
around the world. And many people have witnessed, seen for themselves
with their own eyes, those who have managed to develop themselves to an
extraordinary level so that they are able to have a peaceful, calm,
loving mind in the face of some of the most difficult situations, like
losing your country. So this has added the quality of inspiration from a
living person, which is very important in addition to just information
that we can get on the Internet or in books.
people turn to Buddhism primarily because they are looking for some
solution to problems that they face and they are hopeful that Buddhism
will be able to offer some way to deal with life. This is the case
whether Buddhism is something quite foreign to their society or it might
be a traditional system of your people.
Meditative Mindful Meditation growing of Raw Vegan Vegetables and fruit
plants in pots to overcome hunger the worst kind of illness for the
happiness and welfare of the people and to live like free birds and to
be proud like an elephant to attain Eternal Bliss as their Final Goal.
people not to be swayed by tall promises of political parties, BSP
supremo Mayawati on Wednesday claimed people of Uttar Pradesh will teach
the ruling BJP a lesson in the assembly polls because of its “faulty
policies”.
of the UP assembly elections, drama and hypocrisy (of political
parties) is going on to mislead people with tall promises. People are
suffering due to the wrong policies of the BJP government and are eager
to teach a lesson to the anti-people government,” Mayawati said in a
statement issued here.
should keep in mind that only BSP can give a reliable government free
of violence and riots while generating employment and ensuring
development,” she said.
the BJP, Congress, and Samajwadi Party, Mayawati said, “Crores of poor
people of Bahujan Samaj and upper caste society have been hit by the
anti-people attitude of the BJP, SP and Congress. People should not
forget this. All these parties share the blame and responsibility for
the peoples’ plight.”
formation of a BSP government in the state will be a welcome change for
people living in unprecedented stress, pain, and struggle under the BJP
rule, she said.
of people of UP are suffering due to poverty, unemployment, inflation
and migration in search of livelihood due to the wrong policies,
casteist and communal activities of the BJP government in UP and at the
Centre. People are confident that the BSP can definitely prove to be
helpful in bringing good days for them,” Mayawati said.
addition to UP, Punjab, where the Congress is in power, and
Uttarakhand, which has a BJP government, are among the five states that
will be going to polls in the upcoming assembly elections.
said the politics of some parties and their rhetoric was creating
resentment among voters as they don’t see an end to their basic problems
of poverty, unemployment, and inflation.
ஒரு ஜென் துறவியைக் காண வந்தான். அவரிடம், “இவ்வுலகில் இப்போது புத்தர்
இருக்கிறாரா? இல்லையே? எதுவுமே இல்லை என்பதில் தான் இருக்கிறது.
இருவரும் புத்த பிட்சுகள்.ஒரு நாள் சகதியான தெரு ஒன்றில் நடந்து சென்று
கொண்டிருந்தனர்.மழை விடாமல் பெய்து கொண்டிருந்தது.
வா!” என்று கூப்பிட்ட டான்சன் அவளைத் தன்னுடைய கையில் அலக்காக தூக்கிக்
கொண்டு சகதியான தெருவின் ஒரு புறத்திலிருந்து மறு புறத்திற்கு கொண்டு போய்
சேர்த்தார்.
மேல் பொருக்க முடியாமல், “நம்மைப் போன்ற புத்த பிட்சுகள் பெண்கள் அருகில்
செல்வது கூட தவறு.முக்கியமாக இளமையும்,அழகும் வாய்ந்த பெண்கள் பக்கத்தில்
செல்லவேக் கூடாது. நீ ஏன் அவளைத் தூக்கி கொண்டு சென்றாய்?” என்றான்.
அந்தப் பெண்ணை அங்கேயே விட்டு விட்டேன்”என்ற டான்சன், “நீ ஏன் இன்னும்
சுமந்து கொண்டு இருக்கிறாய்?” என்று திருப்பிக் கேட்டார்.
டீ கடை காரனிடம் ஒரு மல்யுத்த வீரன் எப்போதும் டீ அருந்துவான். ஒரு முறை
டீ கடை காரனுக்கும் மல்யுத்த வீரனுக்கும் தகராறு வந்து விட்டது. கோபம்
கொண்ட மல்யுத்த வீரன் டீ கடை காரனை மல்யுத்த சண்டைக்கு அழைத்தான்.
உள்ளன” என்று கேட்டார். ” 30 நாட்கள்” என்றான் அவன். ” இப்போது நீ என்ன
செய்கிறாய்?” என்று பின்பு கேட்டார். ” டீ ஆற்றுகிறேன்” என்றான் அவன்.
சாதாரண டீ ஆற்றும் விஷயத்திலேயே இவ்வளவு முன்னேற்றம் என்றால், போட்டிக்கு
எந்த அளவு தயார் செய்திருப்பான் என எண்ணி போட்டியே வேண்டாம் என சென்று
விட்டான்.
கற்றுத்தந்து, மக்கள் முன்னேற்றம் பெறுவதற்காக நாடு முழுவதும் சேவைக்காக
புறப்படும் நேரம் வந்தது. அதில் பூர்ணகாஷ்யபா எனும் சந்நியாஸிக்கு மட்டும்
எங்கு செல்வது என்று சொல்லப்படவில்லை.
அடிதடி சண்டையில் இறங்குபவர்கள், கொஞ்சம் கூட பக்தியோ, தியான உணர்வோ
இல்லாதவர்கள். இப்படி பொல்லாதவர்களிடமா போக விரும்புகிறாய்?”
இன்னும் ஆனந்தப்படுவேன். மொத்தமாக இந்த வாழ்க்கையில் இருந்தே எனக்கு
சுதந்திரம் தந்துவிட்டார்கள். இனி எதைப் பற்றியும் கவலைப்பட வேண்டிய
அவசியமே இல்லை என்று மிகவும் ஆனந்தப்படுவேன்” என்று சொன்னதும்,
ஜென் குரு ஒருவர் மரணப் படுக்கையில் இருந்தார். ‘‘இன்று மாலைக்குள்
இறந்துவிடுவேன்’’ என்று தன் சீடர்களிடம் தெரிவித்துவிட்டார். இதைக்
கேள்விப்பட்ட அவர் நண்பர்கள் பலரும், சிஷ்யர்களும் ஆசிரமத்தை வந்தடைந்தனர்.
ஐந்து சீடர்கள் சைக்கிளில் சந்தைக்கு சென்றுவிட்டு திரும்புவதை தலைமை குரு
பார்த்துக்கொண்டிருந்தார். அவர்கள் ஆஸ்ரமத்தை அடைந்ததும் ஐவரையும்
அழைத்தார் .
சீடன் திருடும் போது பிடிபட்டுக் கொண்டான். அவனை உடனே வெளியனுப்புமாறு
மற்ற சீடர்கள் கேட்டுக் கொண்டனர். துறவியோ கண்டுகொள்ளவே இல்லை.
நீங்கள் அனைவரும் எத்துணை புத்திசாலிகள் என்பதை நினைத்துப்
பெருமையடைகிறேன். உங்களால் எது சரி என்றும் எது தவறு என்றும் அறிய
முடிகிறதே! நீங்கள் எங்கு வேண்டுமானாலும் செல்லலாம். ஆனால் இந்த சீடருக்கு
என்னைத் தவிர வேறு யார் எது சரி என்றும் எது தவறு என்றும் எவ்வாறு
தவறுகளில் இருந்து சரியாகப் பயில வேண்டும் என்பதையும் சொல்லித்
தருவார்கள்?”
மடத்தில் ஜென் துறவி ஒருவர் வாழ்ந்து வந்தார். அவர் மிகவும் ஜாலியான
குணமுடையவர். எப்போதுமே கோபப்படமாட்டார். அவரிடம் சீடர்கள் சிலர் கல்வி
கற்று வந்தனர்.
ஆடும்” என்று சொன்னார். அதென்ன குதிரையும் ஆடும், அது எந்த மாதிரியான கதை,
எங்களுக்கும் அந்தகதையை சொல்லுங்களேன் என்று வேண்டிக் கொண்டனர்.
“ஒரு விவசாயி குதிரையையும், ஆட்டையும் வளர்த்து வந்தான். குதிரையும் ஆடும்
சிறந்த நண்பர்கள். ஒரு நாள் அந்த குதிரை வைரஸ் நோயால் பாதிக்கப்பட்டது.
அதனால் அந்த விவசாயி குதிரைக்கு சிகிச்சை அளிக்க மருத்துவரை அழைத்து
வந்தான். மருத்துவர் அந்த குதிரையின் நிலையைபார்த்து, நான் மூன்று நாட்கள்
வந்து மருந்து தருகிறேன். அந்த மருந்தை சாப்பிட்டு குதிரைஎழுந்து நடந்தால்
சரி, இல்லையெனில் அதனை கொன்றுவிட வேண்டியது தான் என்று சொல்லி, அன்றைய
மருந்தை கொடுத்துச் சென்றார்.
உரையாடலைஅந்த ஆடு கேட்டுக் கொண்டிருந்தது. மறுநாள், அந்த மருத்துவர் வந்து
அன்றைய மருந்தைக் கொடுத்து சென்றார். பின் அங்கிருந்த ஆடு, அந்த
குதிரையிடம் வந்து, “எழுந்து நடநண்பா, இல்லாவிட்டால் அவர்கள் உன்னை கொன்று
விடுவார்கள்” என்று அந்த குதிரையை ஊக்குவித்தது.
அந்த விவசாயிடம்”நாளை குதிரை நடக்கவில்லையெனில், அதனை கொன்றுவிட வேண்டும்.
இல்லாவிட்டால், அந்த வைரஸ் பரவி, மற்றவர்களுக்கு பரவிவிடும்.”
என்றுசொல்லிச் சென்றார்.
மருத்துவர் போனதும், ஆடு குதிரையிடம் வந்து, நண்பா! எப்படியாவது எழுந்து
நடக்க முயற்சி செய். உன்னால் முடியும், எழுந்திரு! எழுந்திரு! என்று
சொல்லியது. அந்த குதிரையும் முயற்சி செய்து எழுந்து நடந்துவிட்டது.
பார்த்துசந்தோஷமடைந்து, மருத்துவரை அழைத்து அவரிடம்”என்ன ஒரு ஆச்சரியம்.
என் குதிரை குணமடைந்துவிட்டது. இதற்கு நிச்சயம்உங்களுக்கு ஒரு விருந்து
வைக்க வேண்டும். சரி, இந்த ஆட்டை வெட்டுவோமா!!!” என்று சொன்னார்” என்று
கதையை சொல்லி முடித்தார்.
அந்த ஆடு தான் காரணம். ஆனால் மருத்துவரின் மருந்தால் தான் குதிரை
குணமடைந்தது என்றுஎண்ணி, கடைசியில் அந்த ஆட்டையே பலி கொடுக்க
நினைக்கிறார்கள். ஆகவே இந்த உலகில் யாரால் நன்மை கிடைத்ததோ, அவர்களை விட,
அந்த நன்மைக்கு அருகில் இருப்பவர்களுக்குத் தான் அதிக மரியாதை கிடைக்கும்.”
மடாலயத்தில் துறவியும் அவரது சிஷ்யர்களும் மாலை நேரம் தியானம் செய்து
கொண்டிருந்தனர். மடத்திலிருந்த ஒரு பூனை சத்தம் போட்டுக்கொண்டே அங்கும்
இங்கும் உலவிக் கொண்டிருந்ததால், தியானத்தில் இருந்த ஒருமைப்பாட்டைக்
கலைத்துக் கொண்டிருந்தது. அதனால் அந்த துறவி ”பூனையைக் கட்டிப்போடுங்கள்”
என்று உத்தரவிட்டார்.
ஆண்டுகள் கழித்து அந்த துறவி இறந்து விட்டார். ஆனாலும் அந்த பூனையைக்
கட்டிப் போடும் பழக்கம் தொடர்ந்து கொண்டிருந்தனர். மேலும் சில வருடங்கள்
கடந்தன. அந்த பூனையும் இறந்து விட்டது. வேறொரு பூனை வரவழைக்கப் பட்டு கட்டி
வைக்கப் பட்டது. பல ஆண்டுகள்
ஒருவர் ஆற்றில் மூழ்கி தவம் செய்து கொண்டிருந்தார். ஒரு இளைஞன்
குறுக்கிட்டு “ ஐயா நான் தங்களின் சிஷ்யனாக சேர விரும்புகிறேன்”
என்றான்.ஆற்றிலிருந்து எழுந்தவர், ”ஏன்?” என்றார் துறவி. ”நான் கடவுளை அறிய
விரும்புகிறேன்” என்றான்.
ஆற்றினுள் முக்கினார். சிறிது நேரத்தில் மூச்சிறைத்த இளைஞன், திமுறிக்
கொண்டு வெளியே வரத் துடித்தான். கடைசியாக துறவி அவனைப் பிடித்து வெளியே
இழுத்தார். வெளியில் வந்த இளைஞன் இருமிக் கொண்டு பெரு மூச்செறிந்தான்.
துறவி கேட்டார், “நீ நீரினுள் மூழ்கி இருக்கும் போது உனக்கு என்ன தேவைப்
பட்டது?” என்றார்.
பேராசிரியர் ஒருவர் புகழ் பெற்ற ஜென் துறவி ஒருவரை சந்திக்கச் சென்றார்.
பேராசிரியர் ஜென் தத்துவங்களைப் பேசிக் கொண்டிருந்தார், தான் ஜென் பற்றி
மேலும் கற்க விரும்புவதாக்க் கூறினார்.
பேராசிரியர் “ கோப்பை நிரம்பி விட்டது. மேலும் ஊற்ற முடியாது.
நிறுத்துங்கள்” என்று கத்தினார். துறவி கூறினார்: “நீங்களும் இந்த கோப்பை
போலத்தான்.
துறவிகள் ஆற்றில் தவம் செய்து கொண்டிருந்தனர். அப்போது ஒரு தேள் ஆற்றில்
தத்தளித்துக் கொண்டிருந்ததைக் கவனித்தனர். உடனடியாக ஒரு துறவி அந்த தேளை
எடுத்து ஆற்றங்கரையில் விட்டார். அப்போது அத்தேள் அவரைக் கடித்துவிட்டது.
கண்ட இன்னொரு துறவி, ”நண்பரே , தேள் கொட்டும் எனத் தெரிந்தும் ஏன்
மீண்டும் மீண்டும் அதனைக் காப்பாற்ற எண்ணுகிறீர்கள்?” என்று கேட்டார்.
Noble Eightfold Path
Mental Development
Right Effort
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.
sarvajan.ambedkar.org
bhikkhus, are three ascetic tasks of an ascetic. Which three? The
undertaking of the training in hightened virtue, the undertaking of the
training in hightened mind, the undertaking of the training in hightened
discernment. These, bhikkhus, are the three ascetic tasks of an
ascetic.
bhikkhus, you should train thus: ‘We will develop an eager zeal for
undertaking the training in hightened virtue, we will develop an eager
zeal for undertaking the training in hightened mind, we will develop an
eager zeal for undertaking the training in hightened discernment. This,
bhikkhus, is how you should train.
bhikkhave, samaṇassa samaṇakaraṇīyāni. katamāni tīṇi?
adhisīlasikkhāsamādānaṃ, adhicittasikkhāsamādānaṃ,
adhipaññāsikkhāsamādānaṃ. imāni kho, bhikkhave, tīṇi samaṇassa
samaṇakaraṇīyāni.
bhikkhave, evaṃ sikkhitabbaṃ: ‘tibbo no chando bhavissati
adhisīlasikkhāsamādāne, tibbo no chando bhavissati
adhicittasikkhāsamādāne, tibbo no chando bhavissati
adhipaññāsikkhāsamādāne’ti. evañhi vo, bhikkhave, sikkhitabban”ti.
Observance Then and NowThis is an edited video of an online Dhamma talk
given on 28 November 2021 and hosted by Bandar Utama Buddhist
Society.00:00 …
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06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
youtube.com/watch?v=ms7gkW
यहां एक तपस्वी के तीन ascetics कार्य हैं।
इसलिए आपको इस प्रकार ट्रेन करना चाहिए:’हम हाइटेन्ड पुण्य, दिमाग,समझ
में प्रशिक्षण के लिए एक उत्सुक उत्साह विकसित करेंगे। यह है कि आपको ट्रेन
कैसा करना चाहिए।
is die drie ascetics take van ‘n asetiese. Daarom moet jy dus oplei:
‘Ons sal ‘n gretige ywer ontwikkel om die opleiding in ligte deugde,
verstand, onderskeiding te onderneem. Dit is hoe jy moet oefen.
-
09) Classical Albanian-Shqiptare klasike,https://www.youtube.com/watch?v=IR26Afv_BDk
janë tre detyrat asketetike të një asketike.Prandaj ju duhet të
stërviteni kështu:’Ne do të zhvillojmë një zell të etur për të ndërmarrë
trajnimin në virtytin,mendjen,dallimin e highmened.This është se si
duhet të stërvitni.
يجب أن تدرب هكذا: “سنقوم بتطوير حمص حريص للتدريب في الفضيلة في الفضيلة
المذهلة، والتمييز. هذه هي الطريقة التي يجب أن تدرب عليها.
হৈছে এজন তপস্বীৰ তিনিটা তপস্বী কাৰ্য্য। সেয়েহে আপুনি এনেদৰে প্ৰশিক্ষণ
দিয়া উচিত: ‘আমি উচ্চ গুণ, মন, বিচক্ষণতাৰ েৰে প্ৰশিক্ষণ লোৱাৰ বাবে এক
আগ্ৰহী উৎসাহ বিকশিত কৰিম। আপুনি এনেদৰে প্ৰশিক্ষণ দিয়া উচিত।
14) Classical Azerbaijani- Klassik Azərbaycan,
görə də belə məşq etməlisiniz: “Hightened fəzilətdə, ağıl, dərraki,
ağıl, dərraki ilə təlimi həyata keçirmək üçün həvəsli səy göstərəcəyik.
Bu necə məşq etməlisiniz.
15) Classical Basque- Euskal klasikoa,Hona hemen Ascetic-en hiru
zereginak. Hori dela eta, horrela entrenatu beharko zenuke: ‘Zeel
irrikaz garatuko dugu bertutearen, gogoan, diskurtsoan prestakuntza
egiteko. Hau da nola entrenatu beharko zenuke.
Класічная беларуская,
Вось тры аскетычныя задачы аскетычнага. Таму вы павінны навучаць такім
чынам: «Мы будзем развіваць нецярплівыя стараннасць для правядзення
навучання ў зацягвалі дабрачыннасць, розум, discernment.This, як вы
павінны трэніравацца.
আপনি এভাবে প্রশিক্ষণের জন্য আপনাকে অবশ্যই প্রশিক্ষণ দিতে হবে: ‘আমরা
হাইটেড সদগুণ, মন, বুদ্ধি প্রশিক্ষণের জন্য একটি উদার উদ্যোগের বিকাশ করব।
এইভাবেই আপনাকে প্রশিক্ষণ দেওয়া উচিত।
biste trebali na taj način trenirati: ‘Razvidjet ćemo željnu revnosti
za poduzimanje obuke u visku vizuru, umu, razbojniku. To je kako biste
trebali trenirati.
трябва да тренирате по този начин: “Ще развием желаеща ревност за
предприемане на обучението в всестранна добродетел, ум,
разпознаване.Това е как трябва да тренирате.
-
20) Classical Catalan-Català clàssic
https://www.youtube.com/watch?v=YNuClw-LL0kAquí hi ha les tres tasques d’Ascètica d’un ascètic.Per
tant, haureu d’entrenar-vos així: “Desenvoluparem un zel ansiós per dur
a terme la formació en virtut de Highted, Mind, Discernment.This és com
haureu de formar-vos.
youtube.com/watch?v=MCBXKI
Ania ang tulo nga mga buluhaton sa ascetics sa usa ka ascetic.
Tungod niini kinahanglan nga bansayon mo kini: ‘Maghimo kami usa ka
madasigon nga kasibot alang sa paghimo sa pagbansay sa gipunting nga
hiyas, hunahuna,pag-ila.
-
Classical Chichewa-Chikale cha Chichewa,
youtube.com/watch?v=mxYFi1
Nawa ntchito zitatu za ascetics za masewera.
Chifukwa chake muyenera kuiphunzitsa kuti: ‘Tidzakhala ndi changu
chofunitsitsa chifukwa chophunzitsira,malingaliro,kuzindikira.This ndi
momwe mukuyenera kuphunzitsa.youtube.comGOOD MORNING#goodmorning #youtubeshort #bts #bird
-
23) Classical Chinese (Simplified)-古典中文（简体）,
youtube.com/watch?v=Z5azV7
以下是禁欲的三个Accetics任务。
因此，您应该训练：“我们将开发一个渴望在高位德文，心灵，辨别的培训中进行培训。这就是你应该如何训练。youtube.com【電影冷知識】《捍衛任務3：全面開戰》想要成為殺神需要花多少錢？ | XXY內容勘誤：01:32
口誤，原指片中飾演約瑟夫的演員阿爾菲艾倫，在《冰與火之歌：權力遊戲》中亦飾演席恩葛雷喬伊。01:43 該畫面中的約翰維克使用Kimber
Warrior手槍，而非SIG-Sauer P320手槍。02:34 右下角圖示誤植為SIG-Sauer P320手槍。內容釋疑：01:57
有不少網友留…
-
24) Classical Chinese (Traditional)-古典中文（繁體）,
youtube.com/watch?v=UdCrvR
以下是禁慾的三個Accetics任務。
因此，您應該訓練：“我們將開發一個渴望在高位德文，心靈，辨別的培訓中進行培訓。這就是你應該如何訓練youtube.com美聯儲加息對美國政府和社區的經濟影響https://wolfstreet.com/2022/02/06/can-the-us-government-afford-higher-interest-rates-you-
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25) Classical Corsican-Corsa Corsicana,
youtube.com/watch?v=CNOUSr
Eccu i trè travaglii d’ascetichi di un asceticu.
Per quessa, duvete furmà cusì: ‘S sviluppemu un zelu ansiosu per impegnà
a furmazione in a virtù iniculosa, a mente, discernimentu.This hè cumu
duvete furmà.youtube.comSlow Tour - TrevisoScopriamo il meraviglioso centro storico di Treviso
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26) Classical Croatian-Klasična hrvatska,
youtube.com/watch?v=B1uQ13
Ovdje su tri asketna zadaća asketa.
Stoga biste trebali trenirati tako: ‘Razvijat ćemo željnu žaru za
poduzimanje treninga u uskenoj vrlini, umu, razlučivanju.This je kako
biste trebali trenirati.youtube.comMISLITE DA TRENIRATE ? HahahahNapravi pare lako dok moze : https://www.tradeez.biz/My Online Coaching :
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27) Classical Czech-Klasická čeština
youtube.com/watch?v=Ym8sfr
Zde jsou tři asketické úkoly asketického.
Proto byste měli trénovat tak:”Budeme rozvíjet dychtivou horlivostí
pro podniku školení ve vzájemné ctnosti,mysli,rozlišování .To je to,jak
byste měli trénovat.youtube.comkaštiel betliarvlk simi : https://www.youtube.com/user/tomas13722saki instagram :
youtube.com/watch?v=aJYpW4
Her er de tre ascetikopgaver af en asketisk.
Derfor bør du træne således: “Vi vil udvikle en ivrig iver for at
gennemføre uddannelsen i highted dyd, sind, skelnen. Dette er, hvordan
du skal træne.
youtube.com/watch?v=IMWY13
Hier zijn de drie ascetische taken van een asceticum.
Daarom moet je dus trainen:’We zullen een gretig ijver ontwikkelen voor
het uitvoeren van de training in highted
deugd,geest,onderscheidingsvermogen.Dit is hoe je moet trainen
youtube.com/watch?v=RuSrBP
Jen la tri asketaj taskoj de asketo.
Tial vi devas trejni tiel:’Ni disvolvos avidan fervoron por
entrepreni la trejnadon en hekta virto, menso, discernimiento.Ĉi tio
estas kiel vi devus trejni.
Siin on kolme askeesi ülesanded.
Seepärast peaksite seega koolitama: “Me arendame innukas innukalt
koolituse läbiviimiseks Highered Virtue, meeles, diskonnas.See on see,
kuidas sa peaksid treenima.
youtube.com/watch?v=33-mPf
Narito ang tatlong mga gawain ng ascetics ng isang asetiko.
Samakatuwid dapat mong sanayin ang ganito: ‘Magagawa namin ang isang
sabik na kasigasigan para sa pagsasagawa ng pagsasanay sa hightened
virtue, isip, pag-intindi.
-
Finnish- Klassinen suomalainen,
youtube.com/watch?v=HX0NsJ
Tässä on kaksi aseetiikkatehtäviä ascetic.
Siksi sinun pitäisi kouluttaa näin:”Kehitämme innokkaita innokkaita
koulutuksen yrittämiseen hirvittävän
hyveellä,mielessä,havainnollisella.Tämä on,miten sinun pitäisi
kouluttaa.youtube.comӨТӨ ООР ЖОГОТУУЭки Мугалим Бир Күндө Кайтыш болду|32-Метр Чуңкур…САДЫР ЖАПАРОВ, КАМЧЫБЕК ТАШИЕВ, КОКУЛОВ, МАДУМАРОВ, Акыркы
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35) Classical French- Français classique,youtube.com/watch?v=iObhCr
Voici les trois tâches ascétique d’une ascète.
Par conséquent,vous devriez vous entraîner ainsi: «Nous allons
développer un zèle désireux d’entreprendre la formation en vertu de la
vertu,de l’esprit,du discernement.C’est commeyoutube.comVoici Paul !Rachna Sagar Pvt. Ltd. is an educational publisher, publishing books for grades Pre-School to 12 for CBSE and ICSE boards. -
-
36) Classical Frisian-Klassike Frysk,
youtube.com/watch?v=gcbbFc
Hjir binne de trije ascetika taken fan in asket.
Dêrom moatte jo sa traine:’Wy sille in iver seal ûntwikkelje foar it
ûnderwurking fan’ e training yn ‘e skjûrde deugd,geast,ûnderskieding.Dit
is hoe’t jo moatte traine.youtube.comTHREE BLADE FAN - KANNADA - 20MB.wmvThe
Three-blade Fan is an old traditional toy. Three equal strips of paper
are folded in the middle to make “V” shapes. These strips are then in -
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37) Classical Galician-Clásico galego,38) Classical Georgian-კლასიკური ქართული,39) Classical German- Klassisches Deutsch,40) Classical Greek-Κλασσικά Ελληνικά,41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,42) Classical Haitian Creole-Klasik kreyòl,43) Classical Hausa-Hausa Hausa,44) Classical Hawaiian-Hawaiian Hawaiian,45) Classical Hebrew- עברית קלאסית46) Classical Hmong- Lus Hmoob,47) Classical Hungarian-Klasszikus magyar,48) Classical Icelandic-Klassísk íslensku,49) Classical Igbo,Klassískt Igbo,50) Classical Indonesian-Bahasa Indonesia Klasik,51) Classical Irish-Indinéisis Clasaiceach,52) Classical Italian-Italiano classico,53) Classical Japanese-古典的なイタリア語,54) Classical Javanese-Klasik Jawa,55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,56) Classical Kazakh-Классикалық қазақ,57) Classical Khmer- ខ្មែរបុរាណ,58) Classical Kinyarwanda59) Classical Korean-고전 한국어,60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),61) Classical Kyrgyz-Классикалык Кыргыз,62) Classical Lao-ຄລາສສິກລາວ,63) Classical Latin-LXII) Classical Latin,64) Classical Latvian-Klasiskā latviešu valoda,65) Classical Lithuanian-Klasikinė lietuvių kalba,66) Classical Luxembourgish-Klassesch Lëtzebuergesch,67) Classical Macedonian-Класичен македонски,68) Classical Malagasy,класичен малгашки,69) Classical Malay-Melayu Klasik,70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,71) Classical Maltese-Klassiku Malti,72) Classical Maori-Maori Maori,73) Classical Marathi-क्लासिकल माओरी,74) Classical Mongolian-Сонгодог Монгол,75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),77) Classical Norwegian-Klassisk norsk,
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78) Classical Odia (Oriya)79) Classical Pashto- ټولګی پښتو80) Classical Persian-کلاسیک فارسی81) Classical Polish-Język klasyczny polski,82) Classical Portuguese-Português Clássico,83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,84) Classical Romanian-Clasic românesc,85) Classical Russian-Классический русский,86) Classical Samoan-Samoan Samoa,
-
87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
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89) Classical Serbian-Класични српски,90) Classical Sesotho-Seserbia ea boholo-holo,91) Classical Shona-Shona Shona,92) Classical Sindhi,93) Classical Sinhala-සම්භාව්ය සිංහල,94) Classical Slovak-Klasický slovenský,95) Classical Slovenian-Klasična slovenska,96) Classical Somali-Soomaali qowmiyadeed,97) Classical Spanish-Español clásico,98) Classical Sundanese-Sunda Klasik,99) Classical Swahili,Kiswahili cha Classical,100) Classical Swedish-Klassisk svensk,101) Classical Tajik-тоҷикӣ классикӣ,102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,103) Classical Tatar104) Classical Telugu- క్లాసికల్ తెలుగు,105) Classical Thai-ภาษาไทยคลาสสิก,106) Classical Turkish-Klasik Türk,107) Classical Turkmen108) Classical Ukrainian-Класичний український,109) Classical Urdu- کلاسیکی اردو110) Classical Uyghur,111) Classical Uzbek-Klassik o’z,112) Classical Vietnamese-Tiếng Việ,113) Classical Welsh-Cymraeg Clasurol,114) Classical Xhosa-IsiXhosa zesiXhosa,115) Classical Yiddish- קלאסישע ייִדיש116) Classical Yoruba-Yoruba Yoruba,117) Classical Zulu-I-Classical Zulu
Mad murderer of democratic institutions (Modi) gobbled the Master Key by tampering the fraud EVMs. Though he is remotely controlled by
foreigners kicked out from Bene Israel, Tibet, Africa, Eastern
Europe,Western Germany, South Russia, Western Europe, Hungary chitpavan
brahmin Rowdy Swayam Sevaks they too wanted EVMs to be replaced by
Ballot Papers with reference to https://news.webindia123.com/…/India/20100828/1575461.html
the controversy regarding the reliablity of Electronic Voting Machines
(EVMs) which have been questioned by political parties, the RSS today
asked the Election Commission (EC) to revert back to tried and tested
paper ballots and subject EVMs to public scrutiny whether these gadgets
are tamper proof. In an editorial titled ‘Can we trust our EVMs?’, The
Organiser, the RSS mouthpiece, noted it was a fact that till date an
absolutely tamper-proof machine had not been invented and credibility of
any system depends on ‘transparency, verifiability and trustworthiness’
than on blind and atavistic faith in its infallibility. The issue is
not a ‘private affair’ and it involves the future of India. Even if the
EVMs were genuine, there was no reason for the EC to be touchy about it,
the paper commented. The Government and the EC can’t impose EVMs as a
fait accompli on Indian democracy as the only option before the voter.
There were flaws like booth capturing, rigging, bogus voting, tampering
and ballot paper snatching in the ballot paper system of polling leading
the country to switch over to the EVMs and all these problems were
relevant in EVMs too. Rigging was possible even at the counting stage.
What made the ballot papers voter-friendly was that all aberrations were
taking place before the public eye and hence open for corrections
whereas the manipulations in the EVMs is entirely in the hands of powers
that be and the political appointees manning the sytem, the paper
commented. The EVM has only one advantage — ’speed’ but that advantage
has been undermined by the staggered polls at times spread over three to
four months. ‘’This has already killed the fun of the election
process,'’ the paper noted. Of the dozen General Elections held in the
country, only two were through the EVMs and instead of rationally
addressing the doubts aired by reputed institutions and experts the
Government has resorted to silence its critics by ‘intimidation and
arrests on false charges’, the paper observed, recalling the arrest of
Hyederabad-based technocrat Hari Prasad by the Mumbai Police. Prasad’s
research has proved that the EVMs were ‘vulnerable to fraud’. The
authorities want to send a message that anybody who challenges the EC
runs the risk of persecution and harassment, the RSS observed. Most
countries around the world looked at the EVMs with suspicion and
countries like the Netherlands, Italy, Germany and Ireland had all
reverted back to paper ballots shunning EVMs because they were ‘easy to
falsify, risked eavesdropping and lacked transparency’. Democracy is too
precious to be handed over to whims or an opaque establishment and
network of unsafe gizmos. ‘’For the health of Indian democracy it is
better to return to tried and tested methods or else elections in future
can turn out to be a farce,'’ the editorial said indicating the symbol
on his forehead means he wants it on every citizens of this country for
their hindutvastan agenda
media-minders frantically started calling journalists Friday, asking
them to ignore or at least underplay Amit Shah’s statement. They too
knew he was wrong.
Mental Development
Right Concentration
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.
38 Buddha’s Own Words
sarvajan.ambedkar.org
who in the long course of the past,future,at present,have deteriorated
in kusala dhammas,all of them have deteriorated in kusala dhammas on
account of these 6 dhammas.
one occasion, the Bhagavā was dwelling among the Sakyans, in Sāmagāma,
at the lotus pond. On that occasion, when the night had advanced, a
certain deva of stunning beauty, illuminating the entire lotus pond,
approached the Bhagavā; having approached and paid homage to the
Bhagavā, he stood on one side. Standing on one side, that deva said to
the Bhagavā:
These three dhammas, bhante, lead to the deterioration of a bhikkhu.
Which three? Delight in activities, delight in talking, delight in
sleep: these three dhammas, bhante, lead to the deterioration of a
bhikkhu.
spoke that deva. The Teacher approved. Then, understanding: ‘The
teacher aprroves of me’, having paid homage to the Bhagavā and having
done the padakkhina, that deva just disappeared. Then, at the end of the
night, the Bhagavā addressed the bhikkhus:
This night, bhikkhus, when the night had advanced, a certain deva of
stunning beauty, illuminating the entire lotus pond, approached me;
having approached and paid homage to me, he stood on one side. Standing
on one side, that deva said to me: ‘These three dhammas, bhante, lead to
the deterioration of a bhikkhu. Which three? Delight in activities,
delight in talking, delight in sleep: these three dhammas, bhante, lead
to the deterioration of a bhikkhu.’ Thus, bhikkhus, spoke that deva.
Having spoken thus, having paid homage to me and having done the
padakkhina, he just disappeared. It is of no gain for you, bhikkhus, it
has been badly obtained that even the devas know about the deterioration
in kusala dhammas.{n}
will teach, bhikkhus, three additional dhammas connected with
deterioration. Listen to that, pay close attention; I will speak.
And which, bhikkhus, are the three dhammas connected with
deterioration? Delight in socialization, unruliness, and evil
friendship: these, bhikkhus, are the three dhammas connected with
deterioration.
bhikkhus, who, in the long course of the past, have deteriorated in
kusala dhammas, all of them have deteriorated in kusala dhammas on
account of these six dhammas. Those, bhikkhus, who, in the long course
of the future, will deteriorate in kusala dhammas, all of them will
deteriorate in kusala dhammas on account of these six dhammas. Those,
bhikkhus, who, at present, are deteriorating in kusala dhammas, all of
them are deteriorating in kusala dhammas on account of these six
dhammas.
samayaṃ bhagavā sakkesu viharati sāmagāmake pokkharaṇiyāyaṃ. Atha kho
aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ
pokkharaṇiyaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā
bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā
bhagavantaṃ etadavoca:
Tayome, bhante, dhammā bhikkhuno parihānāya saṃvattanti. Katame tayo?
Kammārāmatā, bhassārāmatā, niddārāmatā: ime kho, bhante, tayo dhammā
bhikkhuno parihānāya saṃvattantī ti.
sā devatā. Samanuñño satthā ahosi. Atha kho sā devatā: ‘‘samanuñño me
satthā’’ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:
Imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā
abhikkantavaṇṇā kevalakappaṃ pokkharaṇiyaṃ obhāsetvā yenāhaṃ
tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca: ‘tayome,
bhante, dhammā bhikkhuno parihānāya saṃvattanti. Katame tayo?
Kammārāmatā, bhassārāmatā, niddārāmatā: ime kho, bhante, tayo dhammā
bhikkhuno parihānāya saṃvattantī’ti. Idamavoca, bhikkhave, sā devatā.
Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi. Tesaṃ
vo, bhikkhave, alābhā tesaṃ dulladdhaṃ, ye vo devatāpi jānanti kusalehi
dhammehi parihāyamāne.
Katame ca, bhikkhave, tayo parihāniyā dhammā? Saṅgaṇikārāmatā,
dovacassatā, pāpamittatā: ime kho, bhikkhave, tayo parihāniyā dhammā.
hi keci, bhikkhave, atītamaddhānaṃ parihāyiṃsu kusalehi dhammehi,
sabbete imeheva chahi dhammehi parihāyiṃsu kusalehi dhammehi. Yepi hi
keci, bhikkhave, anāgatamaddhānaṃ parihāyissanti kusalehi dhammehi,
sabbete imeheva chahi dhammehi parihāyissanti kusalehi dhammehi. Yepi hi
keci, bhikkhave, etarahi parihāyanti kusalehi dhammehi, sabbete imeheva
chahi dhammehi parihāyanti kusalehi dhammehī ti.
broadcast on The Buddhist ( http://www.thebuddhist.tv ) television
channel in Sri Lanka on practical application of the Buddha’s teaching
of dependent o…
Prompted by the intervention of a deva,the Buddha reveals the 6 ageless
ways:
Those who in the long course of the past,future,at present,have
deteriorated in kusala dhammas,all of them have deteriorated in kusala
dhammas on account of these 6 dhammas.
broadcast on The Buddhist ( http://www.thebuddhist.tv ) television
channel in Sri Lanka on practical application of the Buddha’s teaching
of dependent o…
-
06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,Mayawati ने किसानों के लिए किया ये ऐलान,राकेश टिकैत ने दिया ऐसा रिएक्शन:assures farmers
-
08) Classical Afrikaans– Klassieke AfrikaansGevra deur die ingryping van ‘n DEVA, openbaar die Boeddha die 6 aglose maniere:
wat in die langloop van die verlede, die toekoms, tans in Kusala
Dhammas versleg het, het almal in Kusala Dhammas versleg op grond van
hierdie 6 dhammas.
që në rrjedhën e gjatë të së kaluarës, të ardhmes, për momentin, janë
përkeqësuar në Kusala Dhammas, të gjithë ata janë përkeqësuar në Kusala
Dhammas për shkak të këtyre 6 Dhammas.
الذين كانوا في المسار الطويل في الماضي، في الوقت الحاضر، قد تدهوروا في
ولاية دعما، كلهم يتدهورون في ولاية دعامة على حساب هذه الدسم 6.
-
12) Classical Armenian-դասական հայերեն,Deva- ի միջամտությամբ, Բուդդան բացահայտում է 6 անիմաստ եղանակները.Նրանք,
ովքեր անցյալի երկար ժամանակ, ապագայի, ներկայումս վատթարանում են, բոլորն
էլ վատթարանում են Կուսալա Դամմայում այս 6 դամմասի հաշվին: -
-
13) Classical Assamese-ধ্ৰুপদী অসমীয়াSāmaka
চুট্টা — Sāmaka - দেৱৰ হস্তক্ষেপৰ দ্বাৰা প্ৰেৰিত হৈ বুদ্ধই 6 টা বয়সহীন
উপায় প্ৰকাশ কৰে: যিসকলে অতীতৰ দীঘলীয়া সময়ত, ভৱিষ্যতত, বৰ্তমান কুশলা
ধম্মত অৱনতি ঘটিছে, তেওঁলোক সকলোৱে এই 6 টা ধম্মৰ বাবে কুশলা ধম্মত অৱনতি
ঘটিছে।
14) Classical Azerbaijani- Klassik Azərbaycan,
hamısı keçmiş, gələcək uzun zamanı, hazırda Kusala dhammas pisləşib
edənlər, bu 6 dhammas hesabına Kusala dhammas da pisləşmişdir.
Galdetuko Deba batek parte hartu du, Buda agerian uzten du 6 ageless
modutan:
Nork iragana, etorkizuneko ikastaro luze batean, gaur egun, izan kusala
dhammas okerrera dutenek, horiek guztiak izan kusala dhammas okerrera 6
dhammas horiek kontuan.
хто ў доўгатэрміновай ходзе мінулага, будучыню, у цяперашні час
пагоршыліся ў Кусале Dhammas, усе яны пагоршыліся ў Kusala Dhammas на
рахунак гэтых 6 Dhammas.
হল, তাদের কে এ বিষয়ে অতীত, ভবিষ্যতের দীর্ঘ কোর্সে, বর্তমানে kusala
dhammas মধ্যে অবনতি হয়েছে এই 6 dhammas কারণে kusala dhammas মধ্যে অবনতি
হয়েছে।
koji su u dugom vremenu prošlosti, budućnosti, trenutno, pogoršali su
se u Kusali Dhammas, svi su se pogoršali u Kusala Dhammasu zbog ovih 6
Dhammasa.
които в дългосрочен план, бъдеще, понастоящем са се влошили в Кусала
Дхамс, всички те са се влошили в Kusala dhammas поради тези 6 дхама.
-
20) Classical Catalan-Català clàssic
Se impulsat per la intervenció d’un Deva, el Buda revela les formes de 6 sense edat:Els
que en el llarg curs del passat, futur, en l’actualitat, s’han
deteriorat a Kusala Dhammas, tots ells s’han deteriorat a Kusala Dhammas
a causa d’aquests 6 Dhammas.
-
21) Classical Cebuano-Klase sa Sugbo,
Giaghat sa interbensyon sa usa ka Deva, gipadayag sa Buddha ang 6 nga wala’y edad nga mga paagi:Kadtong
sa taas nga agianan sa nangagi, sa umaabot, karon, nagkagrabe sa Kusala
Dhamas, silang tanan nagkaluya sa Kusala Dhamas tungod sa kini nga 6
Dhamas.
-
22) Classical Chichewa-Chikale cha Chichewa,Inalimbikitsidwa ndi phukusi la deva, ndi Buddha limasonyeza 6 njira ACHIKHALIRE:Amene
mu njira yaitali kale, tsogolo, masiku ano sali bwino dhammas kusala,
onse a iwo sali bwino dhammas kusala chifukwa cha izi dhammas 6. -
-
23) Classical Chinese (Simplified)-古典中文（简体）,由Deva的干预促进，佛陀揭示了6种无效的方式：那些在过去的历程中，未来，目前在Kusala Dhammas恶化，所有这些都在Kusala Dhammas的情况下，这是这6个Dhammas的恶化。 -
-
24) Classical Chinese (Traditional)-古典中文（繁體）,由Deva的干預促進，佛陀揭示了6種無效的方式：那些在過去的歷程中，未來，目前在Kusala Dhammas惡化，所有這些都在Kusala Dhammas的情況下，這是這6個Dhammas的惡化。
-
-
25) Classical Corsican-Corsa Corsicana,Pruvucatu da lu ntirventu di na Deva, lu Buddha dà u 6 manere ageless:À
quelli chì in i longa cursu di u passatu, futuru, à prisente, sò
suffrianu in dhammas kusala, tutte e di li sò suffrianu in dhammas
kusala u contu di issi 6 dhammas. -
-
26) Classical Croatian-Klasična hrvatska,Potaknuta intervencijom deva, Buddha otkriva 6 vječnih načina:Oni
koji su u dugom tijeku prošlosti, buduće, u sadašnjosti, pogoršali u
Kusali Dhammasu, svi su se pogoršali u Kusali Dhammasu zbog ovih 6
dhamma.
-
27) Classical Czech-Klasická češtinaBuddha vyzváni zásahem Devy, Buddha odhaluje 6 bezstarostných způsobů:Ti,
kdo v dlouhodobém průběhu minulosti, budoucnost, v současné době, se v
Kusala Dhammas zhoršili, všichni z nich se zhoršili v Kusala Dhammas z
důvodu těchto 6 dhammas. -
-
28) Classical Danish-Klassisk dansk,Klassisk dansk,https://www.youtube.com/watch?v=_xgPUYBl9JE&list=PLWXeU3K0sz2X6lEMDtMMw_Dq5QTyywnq3Foranlediget af indgriben fra en deva,Buddha afslører de 6 tidløse måder:De,der
i det lange løb fortiden,fremtiden,på nuværende tidspunkt, er blevet
forringet i Kusala dhammas,alle af dem er blevet forringet i Kusala
dhammas på grund af disse 6 dhammas.
-
29) Classical Dutch- Klassiek Nederlands,https://www.youtube.com/watch?v=9K4GGz3zVEkGevoegde door de tussenkomst van een Deva,onthult de Boeddha de6tijdloze manieren:Degenen
die in de lange loop van het verleden,de toekomst,momenteel,zijn
verslechterd in Kusala Dhammas,ze zijn allemaal verslechterd in Kusala
Dhammas vanwege deze6dhammas. -
-
30) Classical English,Roman,https://www.youtube.com/watch?v=YrNxqqRYINEPrompted by The Intervention of a Deva, The Buddha Reveals The 6 Ageless Ways:Those
Who in the Long Course of the Past, Future, At Present, Have
Deteriorated in Kusala Dhammas, All of them Have Deteriorated in Kusala
Dhammas on Account of These 6 Dhammas.
-
31) Classical Esperanto-Klasika Esperanto, -
https://www.youtube.com/watch?v=4alolJaUCogInstigite de La Interveno de Deva, Budho Reveals La 6 Ageless Vojoj:Tiuj
Kiu en la Longa Kurso de la Preter, Estonteco, nuntempe, difektis en
Kusala Dhammas: cxiuj ili difektis en Kusala Dhammas pro tiuj 6 Dhammas. -
-
32) Classical Estonian- klassikaline eesti keel,https://www.youtube.com/watch?v=wgF6HBF-A3AAvatud deva sekkumine, Buddha näitab 6 agelesi viisi:Need,
kes mineviku pikemas käigus, tulevikus, praegu on halvenenud Kusala
Dhammases, kõik need on nende 6 dhammase tõttu Kusala Dhammase tõttu
halvenenud.
-
33) Classical Filipino klassikaline filipiinlane,
https://www.youtube.com/watch?v=kHkAgOLJJAcInstigite de La Interveno de Deva, Budho Reveals La 6 Ageless Vojoj:Tiuj
Kiu en la Longa Kurso de la Preter, Estonteco, nuntempe, difektis en
Kusala Dhammas: cxiuj ili difektis en Kusala Dhammas pro tiuj 6 Dhammas. -
34) Classical Finnish- Klassinen suomalainen,https://www.youtube.com/watch?v=ntBfYFFlbV8Avatud deva sekkumine, Buddha näitab 6 agelesi viisi:Need,
kes mineviku pikemas käigus, tulevikus, praegu on halvenenud Kusala
Dhammases, kõik need on nende 6 dhammase tõttu Kusala Dhammase tõttu
halvenenud.
-
35) Classical French- Français classique,https://www.youtube.com/watch?v=msiyjzg-kXISinenyasan sa pamamagitan ng interbensyon ng isang Deva,Ang Buddha Reveals Ang6Ageless Mga paraan:Yaong
Sino sa Long Course ng Nakalipas,Hinaharap,Sa Kasalukuyan,na
deteryorado sa Kusala Dhammas, Lahat ng mga ito na deteryorado sa Kusala
Dhammas sa Account ng mga 6 Dhammas. -
-
36) Classical Frisian- Klassike Frysk,https://www.youtube.com/watch?v=7IBGAK6CZzsFrege troch de yntervinsje fan in Deva,de Buddha ûntbleatet de6Ageless Ways:Dyjingen
dy’t yn ‘e lange rin fan it ferline,future,op it stuit hawwe minder
dhammas dien yn Kusala Dhammas,hawwe allegear minder wurden yn Kusala
Dhammas op rekken fan dizze6Dammas. -
-
37) Classical Galician-Clásico galego,https://www.youtube.com/watch?v=1E-aed5FB0MSolucionado pola intervención dunha Deva, o Buda revela as 6 camiños:Os
que no longo curso do pasado, o futuro, na actualidade, deterioráronse
en Kusala Dhammas, todos eles deterioráronse en Kusala Dhammas por conta
destes 6 dhammas. -
38) Classical Georgian-კლასიკური ქართული,https://www.youtube.com/watch?v=iovzzP1jQQMDEVA- ს ინტერვენციის შედეგად, Buddha ცხადყოფს 6 ageless გზას:ისინი,
ვინც წარსულში, მომავალში, მომავალში, მომავალში, კუსალას დმმასში
გაუარესდა, ყველა მათგანმა გაუარესდა Kusala Dhams- ში ამ 6 Dhammas- ის
ანგარიშზე. -
-
39) Classical German- Klassisches Deutsch,https://www.youtube.com/watch?v=oO0HpagiFPsDer Buddha veranlasste durch das Eingreifen eines Deva,ergibt der Buddha die6aglosen Wege:Diejenigen,die
im langen Verlauf der Vergangenheit, zukünftig,derzeit,in Kusala
Dhammas verschlechtert, alle haben sich in Kusala Dhammas aufgrund
dieser6 Dhammas in Kusala Dhammas verschlechtert.
-
40) Classical Greek-Κλασσικά Ελληνικά,https://www.youtube.com/watch?v=inkJRDGDA4MΠροκαλείται από την παρέμβαση ενός DEVA,ο Βούδας αποκαλύπτει τους6άθικτους τρόπους:Εκείνοι
που στη μακρά πορεία του παρελθόντος,του μέλλοντος,επί του
παρόντος,έχουν επιδεινωθεί στην Kusala Dhammas,όλοι τους επιδεινώθηκαν
στην Kusala Dhammas εξαιτίας αυτών των 6 Dhammas. -
-
41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,https://www.youtube.com/watch?v=8tcUFi_N6Wwદેવાના હસ્તક્ષેપ દ્વારા પૂછવામાં આવે છે, બુદ્ધ 6 એગલેસ રીતો દર્શાવે છે:જે
લોકો ભૂતકાળના લાંબા સમય સુધી, ભવિષ્યમાં, વર્તમાનમાં, કુસાલા ધામમાં
બગડ્યા છે, તે બધાએ આ 6 ધામ્માસના ખાતામાં કુસાલા ધામમાં બગડ્યું છે. -
-
42) Classical Haitian Creole-Klasik kreyòl,https://www.youtube.com/watch?v=tFnzJ2KkUQIAdmed pa entèvansyon an nan yon Deva, Bouda a revele 6 fason yo ageless:Moun
ki nan kou a long nan tan lontan an, nan lavni, kounye a, te deteryore
nan Dhammas Kala, tout nan yo te deteryore nan Dhammas Kala sou kont nan
sa yo 6 dhammas.
-
43) Classical Hausa-Hausa Hausa,https://www.youtube.com/watch?v=8-OCfOSe4XwShigowar mai shiga Deva, Buddha ta nuna hanyoyin 6 da ba su da yawa:Wadanda
suke a cikin dogon hanya na abin da ya gabata, nan gaba, a yanzu, sun
lalace a cikin Kusla Dhammas, dukkansu sun lalace a Kusan Kusala Dhammas
saboda waɗannan 6 dhammas.
-
44) Classical Hawaiian-Hawaiian Hawaiian,https://www.youtube.com/watch?v=6yveYPYrdGEUa paipaiʻia ma ka ‘uao o ka Deva,Ka Buddha hōʻike mai ka6Ageless aoao:Ka
poeʻO wai ka mea i loko o ka Long Lakou o ka hala, Future, i keia
manawa,Ua Deteriorated ma Kusala Dhammas,a pau no ia Ua Deteriorated ma
Kusala Dhammas ma moʻokāki o kēia6Dhammas.
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45) Classical Hebrew- עברית קלאסית
-
https://www.youtube.com/watch?v=bMTsr3IHXqkהתבקש על ידי התערבות של דווה, הבודהה מגלה את 6 דרכים חסרות גיל:מי שבמסלול הארוך של העבר, העתיד, כיום, הידרדרו ב Kusala Dhammas, כולם הידרדרו KULAA Dhammas על חשבון 6 דהמס אלה.
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46) Classical Hmong- Lus Hmoob,https://www.youtube.com/watch?v=7Hw_QYEydRoKev cuam tshuam los ntawm kev cuam tshuam ntawm ib Deva,tus hauj sam tshaj tawm txog 6 txoj kev tsis paub meej:Cov
neeg uas nyob rau yav dhau los ntawm yav dhau los, yav tom ntej,tam sim
no,muaj kev cuam tshuam hauv Kogmas,txhua tus muaj kev cuam tshuam hauv Kobmas Dhammas ntawm cov nyiaj ntawm 6 teev.
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47) Classical Hungarian-Klasszikus magyar,https://www.youtube.com/watch?v=1HBAmMzTX4QKéri a beavatkozást Deva, Buddha felfedi a 6 Ageless Ways:Akik
a hosszú pálya a múlt, jövő, jelenleg romlottak kusala dhammának,
Mindegyikük romlottak kusala dhammának ezekért 6 dhammának. -
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48) Classical Icelandic-Klassísk íslensku,https://www.youtube.com/watch?v=31lmEp9JdcIBeðið eftir íhlutun af Deva, The Buddha afhjúpar 6 tímalaus Leiðir:Þeir
sem í Long Course fortíðar, framtíðar um þessar mundir, hafa versnað
Kusala Dhammas, öll þeirra hafa versnað Kusala Dhammas vegna þessara 6
Dhammas. -
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49) Classical Igbo,Klassískt Igbo,https://www.youtube.com/watch?v=oz_eg_fPT0kKpaliri site The Intervention nke a Deva, The Buddha ekpughe The 6 anaghị Emebi Emebi Ụzọ:
-
-
Ndị
na Long Course nke n’Oge Gara Aga, Future, ugbu a, njọ na Kusala
Dhammas, All nke ha njọ na Kusala Dhammas n’ihi ndị a 6 Dhammas.
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50) Classical Indonesian-Bahasa Indonesia Klasik,https://www.youtube.com/watch?v=9DhqAv188c8Didorong oleh intervensi Deva, Buddha mengungkapkan 6 cara awet muda:Mereka
yang dalam jangka panjang masa lalu, masa depan, saat ini, telah
memburuk di Kusala Dhamma, mereka semua telah memburuk di Kusala Dhammas
karena 6 Dhamma ini.
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51) Classical Irish-Indinéisis Clasaiceach,https://www.youtube.com/watch?v=Tun-9j-fsX8Spreag ag An Idirghabháil de Deva, nochtann An Búda An 6 Ageless Bealaí:Na
Cé sa Chúrsa Long an am atá thart, Todhchaí, Faoi láthair, bhfuil
meathlaithe i Kusala Dhammas, gach ceann acu bhfuil meathlaithe in
Kusala Dhammas ar Chuntas ar na 6 Dhammas. -
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52) Classical Italian-Italiano classico,https://www.youtube.com/watch?v=07b_X8a4QoASpinto dall’intervento di un deva, il Buddha rivela i 6 modi senza età:Coloro
che nel lungo corso del passato, del futuro, attualmente hanno
deteriorato a Kusala Dhammas, tutti si sono deteriorati in Kusala
Dhammas a causa di questi 6 Dhammas. -
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53) Classical Japanese-古典的なイタリア語,https://www.youtube.com/watch?v=X2CPRDD_udQDEVAの介入によって促された、仏は6つのエリーの方法を明らかにします。過去の長い方の将来、現在、将来、kusala dhammasで悪化している人は、これらの6つのDhammasのためにkusala dhammasですべてが悪化しています。
-
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54) Classical Javanese-Klasik Jawa,https://www.youtube.com/watch?v=En18058WJW8Dijaluk kanthi intervensi Deva, Buddha ngumumake cara 6 sing ora sabar:Wong-wong
sing suwe, masa depan, saiki wis ana ing Kusala Dhammas, kabeh wis saya
mudhun ing Kusala Dhammas ing akun 6 Dhammas iki. -
-
55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,https://www.youtube.com/watch?v=q412SR_vYxkದೇವ ಆಫ್ ಇಂಟರ್ವೆನ್ಷನ್ ಕೇಳುತ್ತಿದ್ದ ಪ್ರಶ್ನೆಗಳು, ಬುದ್ಧ ರಿವೀಲ್ಸ್ 6 ಏಜ್್ಲೆಸ್ ವೇಸ್:ಪಾಸ್ಟ್,
ಫ್ಯೂಚರ್, ನಲ್ಲಿ ಪ್ರೆಸೆಂಟ್ ಲಾಂಗ್ ಕೋರ್ಸ್, Kusala Dhammas, ಇವೆಲ್ಲವೂ ರಲ್ಲಿ
ಹ್ಯಾವ್ ಹದಗೆಟ್ಟಿತು ಯಾರು ಈ 6 Dhammas ಖಾತೆಯಲ್ಲಿ Kusala Dhammas ರಲ್ಲಿ
ಹದಗೆಟ್ಟಿತು. -
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56) Classical Kazakh-Классикалық қазақ,https://www.youtube.com/watch?v=6np0tKYJrDAДева араласуы мүмкін, Будда 6 жассыз жолмен ашылады:Қазіргі
уақытта, болашақ, болашақта, қазіргі уақытта Кусала Дхаммада
нашарлағандар, олардың барлығы Кусала Даламаста осы 6 дхамманың есебінен
нашарлады.
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57) Classical Khmer- ខ្មែរបុរាណ,youtube.com/watch?v=MbMKtX
ជូនដំណឹងដោយអន្តរាគមន៍របស់ទេវតាមួយ,ព្រះពុទ្ធបង្ហាញវិធី 6Ageless:youtube.com#phikkho batemok , ភិក្ខុបាតិមោក្ខ , Khmer Buddhistបានផ្សព្វផ្សាយកាលពី 24/05/2019#phikkho batemok , ភិក្ខុបាតិមោក្ខ , Khmer Buddhist
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58) Classical Kinyarwandahttps://www.youtube.com/watch?v=xcGjEJhMVAQYatewe no gutabara devya, Buda ahishura inzira 6 zimaze imyaka 6:Abari
mu gihe kirekire cyashize, ejo hazaza, kuri ubu, byangiritse muri
Kusala dhammas, byose byangirika muri Kusala DAMMMAS kubera iyi 6 ya
Dhammas. -
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59) Classical Korean-고전 한국어,https://www.youtube.com/watch?v=uUdY2MTkTXEDeva의 개입으로 묻는 메시지가 나타납니다. 부처님은 6 개의 영원한 방식을 보여줍니다.현재, 미래의 장기간에있는 사람들은 Kusala Dhammas에서 악화되었는데, 이들 모두는이 6 개의 Dhammas를 설명하는 Kusala Dhammas에서 모두 악화되었다. -
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60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),https://www.youtube.com/watch?v=lS0F6sJmPugJi hêla destwerdana DEVA ve tê şandin, Buddha 6 awayên agahdariyê diyar dike:Yên
ku di qursa dirêj a paşîn, pêşerojê, heya niha de ne xirab bûne, li
Kusala Dhammas, hemî li Kusala Dhammas ji ber van 6 Dhammas ne xirab
bûne.
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61) Classical Kyrgyz-Классикалык Кыргыз,https://www.youtube.com/watch?v=bi5kiy16IR8бир Deva кийлигишкендиктен улам, Будда ачып 6 оор басырыктуу жолдору:Past
узак Курсту тарткандар, келечеги, азыркы учурда, Kusala Dhammas,
алардын баарын 6 Dhammas-жылдын эсеби боюнча Kusala Dhammas начарлап
кетти начарлап кетти. -
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62) Classical Lao-ຄລາສສິກລາວ,https://www.youtube.com/watch?v=w6HandKT5jEໄດ້ຮັບການກະຕຸ້ນຈາກການແຊກແຊງຂອງ Deva, ພຣະພຸດທະຮູບສະແດງໃຫ້ເຫັນເຖິງ 6 ວິທີທີ່ບໍ່ມີທີ່ຫນ້າຢ້ານກົວ:ຜູ້ທີ່ຢູ່ໃນໄລຍະຍາວຂອງອະດີດ,
ອະນາຄົດ, ໃນປະຈຸບັນ, ໄດ້ຊຸດໂຊມລົງໃນ Kusala Dhammas,
ພວກເຂົາທັງຫມົດໄດ້ຊຸດໂຊມລົງໃນບັນຊີຂອງ 6 Dhammas ນີ້.
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63) Classical Latin-LXII) Classical Latin,https://www.youtube.com/watch?v=MZBsHoEJJcgPromptus a interventu de Deva, in Buddha reveals in VI Vias:Quibus
diu cursu praeteriti futuri praesenti deterioratus Kusala Dhamas omnes
eorum deteriorati Kusala Dhamas ob haec VI Dhammas. -
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64) Classical Latvian-Klasiskā latviešu valoda,https://www.youtube.com/watch?v=vvjjqQnRmKkMotivācija The no Deva Intervention, Buddha atklāj 6 nenovecojošs veidi:Tie,
kas atrodas Long Course par pagātni, nākotni, šobrīd, ir
pasliktinājušies Kusala Dhammas, visi no tiem ir pasliktinājušies Kusala
Dhammas Pamatojoties uz šiem 6 Dhammas.
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65) Classical Lithuanian-Klasikinė lietuvių kalba,https://www.youtube.com/watch?v=phHib5VaCeEPRADĖTI DEVA įsikišimą, Buda atskleidžia 6 amžino būdų:Tie,
kurie ilgainiui praeityje, ateityje, šiuo metu pablogėjo į Kusala
Dhamma, visi jie pablogėjo į Kusala Dhamma dėl šių 6 dhamma. -
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66) Classical Luxembourgish-Klassesch Lëtzebuergesch,https://www.youtube.com/watch?v=BdFvaxhqMIkGefrot vun der Interventioun vun engem Deva, de Buddha huet déi 6 agléiseg Weeër gewisen:Déi, déi am laangsten Conseil d’Halschent, a grousser Zäit mat de Kusala zoustänneg hunn, an de Kuselmaen mam Kuseliom.
-
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67) Classical Macedonian-Класичен македонски,https://www.youtube.com/watch?v=DRK0F65r__sПоттикнати од интервенцијата на Дева, Буда ги открива 6-те стари начини:Оние
кои во долгиот тек на минатото, во моментов, во моментов, се влошија во
Кусала Дамас, сите се влошија во Кусала Дхамас поради овие 6 Дамас.
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68) Classical Malagasy,класичен малгашки,https://www.youtube.com/watch?v=_xU3ZSWsdRwNomen-Ny Intervention ny Deva, The Buddha Nampiseho ny 6 Ageless Fomba:Ireo
izay ao amin’ny Long Course Tamin’ny Taon, hoavy, Amin’izao fotoana
izao, efa niharatsy in Kusala Dhammas, izay samy Efa niharatsy in Kusala
Dhammas noho ny Izao 6 Dhammas. -
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69) Classical Malay-Melayu Klasik,https://www.youtube.com/watch?v=6t4TuN-pVvEDiharapkan oleh campur tangan Deva, Buddha mendedahkan cara yang tidak bertahan:Mereka
yang dalam masa yang lalu dari masa lalu, masa depan, pada masa ini,
telah merosot di Kusala Dhammas, semuanya telah merosot di Kusala
Dhammas kerana 6 Dhammas ini.
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70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,https://www.youtube.com/watch?v=QzRbvxz7D_8ഒരു ദേവയുടെ ഇടപെടലിലൂടെ ആവശ്യപ്പെടുന്ന ബുദ്ധൻ 6 റുവിലേർഷിപ്പ് വഴികൾ വെളിപ്പെടുത്തുന്നു:ഭൂതകാലത്തിന്റെ നീണ്ട ഗെറ്റിൽ, ഇപ്പോൾ, ഭാവിക്കനുസൃതമായി കുസസ ധർമ്മസിൽ വഷളായി, ഈ 6 ധംഗം കാരണം ഇവയെല്ലാം കുസസ ധർമ്മസിൽ വഷളായി.
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71) Classical Maltese-Klassiku Malti,https://www.youtube.com/watch?v=lt0DdDhTpDgImqanqla minn The Intervent ta ‘Deva, Il-Buddha tiżvela Il Ageless Modi 6:Dawk
Min fl-Kors Long tal-Passat, Futur, Fil-preżent, Have ddeterjorat fl
Kusala Dhammas, Kollha kemm Have ddeterjorat fl Kusala Dhammas fuq Kont
tas Dawn 6 Dhammas.
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72) Classical Maori-Maori Maori,https://www.youtube.com/watch?v=zE3lloG81sII whakataihia e te wawaotanga o te Deva, e whakaatu ana te Buddha i nga tikanga 6 kaore e tino pai:Ko
te hunga e roa ana i nga wa o mua, kei te heke mai, kua heke i roto i
Kusala Dhammas, kua pakaru katoa ratou i Kusala Dhammas i runga i enei
tuhinga 6.
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73) Classical Marathi-क्लासिकल माओरी,https://www.youtube.com/watch?v=CbKsysgioFkदेवाच्या हस्तक्षेपाने विचारले, बुद्ध 6 निर्दोष मार्गांनी प्रकट होते:भूतकाळातील,
भविष्यात, भविष्यातील भविष्यातील भविष्यकाळात कुसला धम्मासमध्ये बिघडला
आहे, ते या 6 धम्यांमुळे कुसला धम्मासमध्ये बिघडले आहेत. -
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74) Classical Mongolian-Сонгодог Монгол,https://www.youtube.com/watch?v=ccZRM-WFCo4нь Дева оролцоод өдөөгдөж, Будда 6 эцэс төгсгөлгүй арга замыг илчилдэг:Өнгөрсөн,
ирээдүй, одоо урт явцад Kusala Dhammas, тэдний бүх муудсан хүмүүст
Эдгээр 6 Dhammas дансанд Kusala Dhammas нь муудсан байна.
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75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),https://www.youtube.com/watch?v=rTnp3LXuQEgနတ်ဆိုး၏ 0 င်ရောက်စွက်ဖက်ခြင်းအားဖြင့်သတိပေးခံရအတိတ်ကာလကအနာဂတ်ကာလပတ်လုံးအနာဂတ်ကာလအတွင်းကူလလာဓမ္မ၌ဆိုးရွားလာသူများသည်ကူလာဓမ္မ၌ဆိုးရွားလာခဲ့သည်။
ဤဓမ္မသီချင်း 6 ခုအနက်၎င်းတို့အား Kusala Dhammas
တွင်သူတို့အားလုံးဆိုးရွားလာခဲ့သည်။ -
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76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),https://www.youtube.com/watch?v=lEYAd0bX6dgएक Deva को हस्तक्षेप द्वारा संकेत, द बुद्ध प्रकट 6 Ageless तरिका:कसले
विगत, भविष्य, वर्तमानमा को लामो कोर्स मा, Kusala Dhammas, ती सबै मा छ
बिग्रन ती यी 6 Dhammas को खाता मा Kusala Dhammas मा बिग्रन छ।
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77) Classical Norwegian-Klassisk norsk,https://www.youtube.com/watch?v=7M6HltwEIrcPitted av intervensjonen til en Deva, viser Buddha de 6 tidløse måtene:De
som i det siste fortiden, fremtiden, i dag, har forverret seg i Kusala
Dhammas, har alle forverret seg i Kusala Dhammas på grunn av disse 6
Dhammas
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78) Classical Odia (Oriya)https://www.youtube.com/watch?v=6rf0hM46M3Yଏକ Deva ରେ ର ହସ୍ତକ୍ଷେପ ଦ୍ୱାରା ପଚରାଯାଇଛି, ବୁଦ୍ଧ 6 Ageless ପଥଗୁଡିକ ପ୍ରକାଶ:ଯେଉଁମାନେ
ଗତ, Future, ବର୍ତ୍ତମାନ ର Long Course ରେ କିଏ, Kusala Dhammas, ସମସ୍ତ
ସେମାନଙ୍କୁ ର ରେ Deteriorated କରାଯାଇ ଏହି 6 Dhammas ର ଖାତା ଉପରେ Kusala
Dhammas ରେ Deteriorated ନାହାଁନ୍ତି।
37 Buddha’s Own Words
sarvajan.ambedkar.org
is the case where feelings,Perceptions are known to the monk as they
arise,persist,subside.This is the development of concentration that,when
developed & pursued,leads to mindfulness & alertness.Four types
of concentration that the Buddha commends
these are the four developments of concentration. Which four? There is
the development of concentration that, when developed & pursued,
leads to a pleasant abiding in the here & now. There is the
development of concentration that, when developed & pursued, leads
to the attainment of knowledge & vision. There is the development of
concentration that, when developed & pursued, leads to mindfulness
& alertness. There is the development of concentration that, when
developed & pursued, leads to the ending of the effluents.
what is the development of concentration that, when developed &
pursued, leads to a pleasant abiding in the here & now? There is the
case where a monk — quite withdrawn from sensuality, withdrawn from
unskillful qualities — enters & remains in the first jhana: rapture
& pleasure born from withdrawal, accompanied by directed thought
& evaluation; With the stilling of directed thoughts &
evaluations, he enters & remains in the second jhana: rapture &
pleasure born of composure, unification of awareness free from directed
thought & evaluation — internal assurance; with the fading of
rapture, he remains equanimous, mindful, & alert, and senses
pleasure with the body. He enters & remains in the third jhana, of
which the Noble Ones declare, ‘Equanimous & mindful, he has a
pleasant abiding’; with the abandoning of pleasure & pain — as with
the earlier disappearance of elation & distress — he enters &
remains in the fourth jhana: purity of equanimity & mindfulness,
neither pleasure nor pain. This is the development of concentration
that, when developed & pursued, leads to a pleasant abiding in the
here & now.
what is the development of concentration that, when developed &
pursued, leads to the attainment of knowledge & vision? There is the
case where a monk attends to the perception of light and is resolved on
the perception of daytime [at any hour of the day]. Day [for him] is
the same as night, night is the same as day. By means of an awareness
open & unhampered, he develops a brightened mind. This is the
development of concentration that, when developed & pursued, leads
to the attainment of knowledge & vision.
what is the development of concentration that, when developed &
pursued, leads to mindfulness & alertness? There is the case where
feelings are known to the monk as they arise, known as they persist,
known as they subside. Perceptions are known to him as they arise, known
as they persist, known as they subside. Thoughts are known to him as
they arise, known as they persist, known as they subside. This is the
development of concentration that, when developed & pursued, leads
to mindfulness & alertness.
what is the development of concentration that, when developed &
pursued, leads to the ending of the effluents? There is the case where a
monk remains focused on arising & falling away with reference to
the five clinging-aggregates: ‘Such is form, such its origination, such
its passing away. Such is feeling, such its origination, such its
passing away. Such is perception, such its origination, such its passing
away. Such are fabrications, such their origination, such their passing
away. Such is consciousness, such its origination, such its
disappearance.’ This is the development of concentration that, when
developed & pursued, leads to the ending of the effluents. These are
the four developments of concentration.
imā, bhikkhave, samādhi·bhāvanā. katamā catasso? atthi, bhikkhave,
samādhi·bhāvanā bhāvitā bahulīkatā diṭṭha·dhamma·sukha·vihārāya
saṃvattati; atthi, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā
ñāṇa·dassana·ppaṭilābhāya saṃvattati; atthi, bhikkhave, samādhi·bhāvanā
bhāvitā bahulīkatā sati·sampajaññāya saṃvattati; atthi, bhikkhave,
samādhi·bhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati.
ca, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā
diṭṭha·dhamma·sukha·vihārāya saṃvattati? idha, bhikkhave, bhikkhu
vivicc·eva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ
vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati;
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ
avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja
viharati; pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno,
sukhañ·ca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako
satimā sukha·vihārī’ti tatiyaṃ jhānaṃ upasampajja viharati; sukhassa ca
pahānā dukkhassa ca pahānā pubb·eva somanassa·domanassānaṃ atthaṅgamā
a·dukkham·a·sukhaṃ upekkhā·sati·pārisuddhiṃ catutthaṃ jhānaṃ upasampajja
viharati. ayaṃ, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā
diṭṭha·dhamma·sukha·vihārāya saṃvattati.
ca, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā
ñāṇa·dassana·ppaṭilābhāya saṃvattati? idha, bhikkhave, bhikkhu
āloka·saññaṃ manasi karoti, divāsaññaṃ adhiṭṭhāti: yathā divā tathā
rattiṃ, yathā rattiṃ tathā divā. iti vivaṭena cetasā a·pariyonaddhena
sa·ppabhāsaṃ cittaṃ bhāveti. ayaṃ, bhikkhave, samādhi·bhāvanā bhāvitā
bahulīkatā ñāṇa·dassana·ppaṭilābhāya saṃvattati.
ca, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā sati·sampajaññāya
saṃvattati? idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā
upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā uppajjanti,
viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā vitakkā
uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. ayaṃ,
bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā sati·sampajaññāya
saṃvattati.
ca, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya
saṃvattati? idha, bhikkhave, bhikkhu pañcasu upādāna·kkhandhesu
udayabbay·ānupassī viharati: iti rūpaṃ, iti rūpassa samudayo, iti
rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya
atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti
saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti
viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo ti. ayaṃ,
bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya
saṃvattati. imā kho, bhikkhave, catasso samādhi·bhāvanā.
Bhikkhu Bodhi explains a sutta that distinguishes four types of
“development of concentration.” The first of these, discussed here, is
the four jhanas.
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06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,https://www.youtube.com/watch?v=CKVvB3cEiOoसमादिधनांता
मामला है जहां भावनाएं होती हैं,भिक्षुओं को भिक्षु के रूप में जाना जाता
है, बने रहते हैं, बनी रहती हैं। यह एकाग्रता का विकास है,जब विकसित और
पीछा किया जाता है,जब बुद्धत्व और सतर्कता की ओर जाता है। बुद्ध की
प्रतिज्ञा करता है
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08) Classical Afrikaans– Klassieke Afrikaanshttps://www.youtube.com/watch?v=6hht9ByAzb0Daar
is die geval waar gevoelens, persepsies aan die monnik bekend is soos
hulle ontstaan, voortduur, daal. Dit is die ontwikkeling van
konsentrasie wat, wanneer ontwikkel en nagestreef lei tot bewering en
waarskuwing. Verkoopsoorte van die Boeddha prys
rasti ku ndjenjat,perceptimet njihen me murgun kur lindin, vazhdojnë,
të zhduken.Kjo është zhvillimi i përqendrimit që,kur zhvillohet dhe
ndjekur,çon në Mindfulness dhe vigjilencë të përqendrimit që Buda
- እድገቶች ወይም ትኩረት -
ስሜቶች, ግንዛቤዎች በሚነሱበት ጊዜ, እንደቀድሞው መቼ እንደሚታወቁ, እንደ ተቀናፊነት የተካሄደበት እና የተከተለ የትኩረት እድገት ነው, እሱ መቼ እንደ ሆነ እና ማንነፍያ ነው, ቡድሃ ማመስገን
الحالة التي تكون فيها المشاعر، والتصورات المعروفة للراهب لأنها تنشأ،
مستمرة، تهدأ. هذا هو تطوير التركيز، عند المتقدمة والمتابعة، يؤدي إلى
اليقظ والتعبئة. أنواع التركيز التي تثنيها بوذا
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12) Classical Armenian-դասական հայերեն,https://www.youtube.com/watch?v=rycIyC_lc-USamādhihhāvanā sutta- զարգացումներ կամ կենտրոնացում -Այն
դեպքն է, երբ զգացմունքները, ընկալումները հայտնի են վանականին, քանի որ
դրանք առաջանում են, համառորեն ընկնում են: Այս համակենտրոնացման
զարգացումն է
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13) Classical Assamese-ধ্ৰুপদী অসমীয়াhttps://www.youtube.com/watch?v=o_u16smsfBgচুট্টা
একাগ্ৰতাৰ বিকাশ এনে কিছুমান ঘটনা আছে য’ত অনুভূতি,ধাৰণাবোৰ সন্ন্যাসীৰ
উদ্ভৱ হোৱাৰ লগে লগে জনা যায়, অব্যাহত থাকে,হ্ৰাস হয়। এয়া হৈছে
একাগ্ৰতাৰ বিকাশ,যেতিয়া বিকশিত হয় আৰু অনুসৰণ কৰা হয়, মনোযোগ আৰু
সতৰ্কতা লৈ যায়। বুদ্ধই প্ৰশংসা কৰা চাৰি প্ৰকাৰৰ একাগ্ৰতা
14) Classical Azerbaijani- Klassik Azərbaycan,
qavrayışlar yaranan, davam etdikcə, dayandıqları zaman, inşaat və təqib
olunan zaman, buddanın baş verdiyi konsentrasiya növləri olan
konsentrasiyanın inkişafıdır.
sentimenduak, pertzepzioak, pertzepzioak sortzen direla, iraunarazten
duten moduan, jarraipena da. Kontzentrazioaren garapena da, garatu eta
jarraituz gero, Buda Gortzen duten kontzentrazio motak
выпадак, калі пачуцці, ўспрыманне вядомыя манаха, як яны ўзнікаюць,
захоўваюцца, subside.This з’яўляецца развіццё канцэнтрацыі, што, калі
распрацаваны і пераследвалі,прыводзіць да ўважлівых і enternness.Four
тыпаў канцэнтрацыі, што Буда пахвальняецца
ক্ষেত্রে যেখানে অনুভূতি, উপলব্ধিগুলি সন্ন্যাসী হিসাবে পরিচিত, অব্যাহত
থাকে, অব্যাহত থাকে। এই ঘনত্বের বিকাশ যা, যখন উন্নত ও অনুসরণ করা হয়, তখন
বুদ্ধিমানতা এবং সতর্কতা অবলম্বন করে। ঘন ঘন ঘনত্বের মুখোমুখি হন
slučaj u kojem su osjećaji, percepcije poznati monahu kao što se
pojavljuju, ustraju, podmazao je razvoj koncentracije koja, kada se
razvija i progoni, dovodi do vrsti koncentracije i bude.
е случаят, когато чувствата, възприятията са известни на монаха, тъй
като възникват, продължават, отслабване.Това е развитието на
концентрацията, която, когато се развива и преследва, води до наблюдение
и бдителност.
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20) Classical Catalan-Català clàssic
https://www.youtube.com/watch?v=ZbpSZTu-eDIHi
ha el cas en què els sentiments,les percepcions són conegudes per al
monjo,ja que sorgeixen,persisteixen, per sota. Aquest és el
desenvolupament de la concentració que,quan es desenvolupa i persegueix,
condueix a la consciència i alibertat.Els tipus de concentració que el Buda felicita
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21) Classical Cebuano-Klase sa Sugbo,
https://www.youtube.com/watch?v=aRZaUGIFTQwmga pag-uswag sa konsentrasyonAdunay
usa ka kahimtang kung diin ang mga pagbati, panglantaw nahibal-an sa
monghe samtang sila mibangon, magpadayon, nag-uswag sa konsentrasyon
nga, kung ang pag-uswag sa konsentrasyon sa konsentrasyon nga gidayeg sa
Buddha
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22) Classical Chichewa-Chikale cha Chichewa,https://www.youtube.com/watch?v=FWLcSVbjccUSamādichahāvanā sutta- Zochitika za ndende -Pali
momwe malingaliro ake, malingaliro amadziwika ndi Monk popeza
akutuluka, kupitiliza, kukhazikika komanso kusamala, kumabweretsa
chidwi, kumabweretsa chidwi. -
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23) Classical Chinese (Simplified)-古典中文（简体）,https://www.youtube.com/watch?v=ANmDBx1YqIESamādhibhāvanāSutta- 集中的发展 -有这种情况，在僧侣出现时，僧侣都知道感情，持续，消退。这是浓度的发展，即在开发和追求时，导致忠诚和警觉性。佛陀赞扬的浓度的类型 -
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24) Classical Chinese (Traditional)-古典中文（繁體）,https://www.youtube.com/watch?v=OzHef07XRVISamādhibhāvanāSutta- 集中的發展 -有這種情況，在僧侶出現時，僧侶都知道感情，持續，消退。這是濃度的發展，即在開發和追求時，導致忠誠和警覺性。佛陀讚揚的濃度的類型
-
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25) Classical Corsican-Corsa Corsicana,https://www.youtube.com/watch?v=D3t5×76aU5k- sviluppi di cuncentrazione -Ci
hè u casu induve i sentimenti, percepzioni sò cunnisciute da u monacu
mentre chì surtenu, persistà, sustenturiu.Ta U sviluppu di a cumpunenza è
l’alertunità è hà da esse u Buddha Tippi di Cuncentrazione chì u Buddha
tippà
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26) Classical Croatian-Klasična hrvatska,https://www.youtube.com/watch?v=t9JECGGSTQIrazvoj koncentracijePostoji
slučaj u kojem se osjeća osjećaji,percepcije poznati kao što se
javljaju,ustraju,subdent.This je razvoj koncentracije da, kada se
razvija i provodi,dovodi do uvjerenja i alertness.4 vrste koncentracije
koje se Buddha pohvaljuje
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27) Classical Czech-Klasická češtinahttps://www.youtube.com/watch?v=SLLj5L0Ih0MSamādhibhāvanā Sutta.- vývoj koncentrace -Tam
je případ, kdy jsou pocity, vnímání známo mnichu, protože vznikají,
přetrvávají, ustupuje, ustupuje, že je rozvoj soustředění, že při
vyvinutém a sledovaném, vede k všímání a ostražitosti.
er tilfældet,hvor følelser,opfattelser er kendt for munken,som de
opstår,vedvarer,falder.Dette er udviklingen af koncentration,der,når
de udvikles og forfølges,fører til Mindfulness &
Alertness.four-koncentrationstyper,som Buddha roser
is het geval waarin gevoelens, percepties bekend zijn bij de monnik
terwijl ze zich voordoen,aanhouden, verdwijnen,is de ontwikkeling van
concentratie die, wanneer ontwikkeld en nagestreefd,leidt tot
mindfulness & alertness.Four-soorten concentratie dat de Boeddha-soorten concentratie is
is The Case Where Feelings,Perceptions Are Known to the Monk As They
Arise,Persist,Subside.This is The Development of Concentration That,When
Developed & Pursued, Leads to Mindfulness & Alertness.Four
Types of Concentration That The Buddha Commends
la kazo, kie sentoj, perceptoj estas konataj de la monao, kiam ili
leviĝas, daŭras, subide. Ĉi tio estas la evoluo de koncentriĝo, kiu,
kiam oni disvolvis kaj persekutis, kondukas al atento kaj atento.
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33) Classical Filipino klassikaline filipiinlane,
https://www.youtube.com/watch?v=qZUi1oKQNrEMayroong
kaso kung saan ang mga damdamin,ang mga pananaw ay kilala sa monghe
habang lumalabas sila, magpatuloy,bumababa.Ito ang pag-unlad ng
konsentrasyon na,kapag binuo at hinabol,ay humahantong sa pag-iisip at
alertness.Mga uri ng konsentrasyon na pinuri ng Buddha -
34) Classical Finnish- Klassinen suomalainen,https://www.youtube.com/watch?v=c-pE8yqSFwcSamādhilāvanā sutakehitys tai keskittyminenOn
olemassa tapaus, jossa tunteet, käsitykset ovat tiedossa munkista, kun
ne syntyvät, jatkuvat, subside.Tämä on keskittymisen kehittäminen, joka
kehitettiin ja harjoitetaan, johtaa tietoisuuteen ja hälytykseen.
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35) Classical French- Français classique,https://www.youtube.com/watch?v=m5m5Vra-pEQIl
y a le cas où des sentiments,les perceptions sont connues du moine
comme ils se présentent,persistent, se substitue.C’est le développement
de la concentration qui, lors de la mise en place et de la
poursuite,conduit à la pleine vie et à la vigilance.Four types de concentration que le Bouddha félicite -
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36) Classical Frisian- Klassike Frysk,
Il y a le cas où des sentiments,les perceptions sont connues du moine
comme ils se présentent,persistent, se substitue.C’est le développement
de la concentration qui, lors de la mise en place et de la
poursuite,conduit à la pleine vie et à la vigilance.4 tyoutube.comLES ÉMOTIONS / LES SENTIMENTS / LES BLESSURESLES ÉMOTIONS / LES SENTIMENTS / LES BLESSURES Au fil de la Méditation ouvert à toutes et tous -
37) Classical Galician-Clásico galego,https://www.youtube.com/watch?v=y_TAJpivxAwDesenvolvementos ou concentraciónHai
o caso de que os sentimentos,as percepcións sexan coñecidas polo monxe a
medida que xorden,persisten, diminúen.Este é o desenvolvemento da
concentración que,cando se desenvolve e perseguida,leva á atención e á
alerta. Moitos tipos de concentración que o Buda encomenda -
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38) Classical Georgian-კლასიკური ქართული,https://www.youtube.com/watch?v=TtTSbhA0×1Qარსებობს
შემთხვევა, როდესაც გრძნობები, აღქმა ცნობილია ბერი, რადგან ისინი
წარმოიქმნება, ჩაცხრება. ეს არის კონცენტრაციის განვითარება, როდესაც
განვითარებული და გატარებული, მივყავართ მოაზროვნე და alertness.four ტიპის
კონცენტრაცია, რომ Buddha შეახსენებს -
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39) Classical German- Klassisches Deutsch,https://www.youtube.com/watch?v=86_haFZm5QwSamādhibhāvanā Sutta.- Entwicklungen oder Konzentration -Es gibt den Fall, in dem Gefühle, der dem Mönch, den Mönch bekannt ist, da sie ergeben, bestehen bleiben
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40) Classical Greek-Κλασσικά Ελληνικά,https://www.youtube.com/watch?v=oLOldM8emooΥπάρχει
η περίπτωση που τα συναισθήματα, οι αντιλήψεις είναι γνωστές στον
μοναχό,όπως προκύπτουν,επιμένουν,υποχωρούν.Αυτός είναι η ανάπτυξη της
συγκέντρωσης που,όταν αναπτύσσεται και επιδιώκει,οδηγεί σε νοοτροπία και
μίσθωση που ο Βούδας επικεντρώνεται -
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41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,https://www.youtube.com/watch?v=WAzGMixtgcMસમાધિહિહવાન સુટ્ટા- વિકાસ અથવા એકાગ્રતા -ત્યાં
તે કેસ છે જ્યાં લાગણીઓ, ખ્યાલો સાધુને ઊભો થાય છે, તેઓ ઉદ્ભવે છે, ચાલુ
રહે છે. આ એકાગ્રતાના વિકાસમાં છે, જ્યારે વિકસિત અને પીછેહઠ થાય છે,
ત્યારે ધ્યાનમાં રાખીને અને ચેતવણી તરફ દોરી જાય છે -
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42) Classical Haitian Creole-Klasik kreyòl,https://www.youtube.com/watch?v=fM2moG680pYDevlopman oswa konsantrasyonGen
ka a kote santiman,pèsepsyon yo li te ye nan mwàn a menm jan yo leve,
pèsiste, subsse.This se devlopman nan konsantrasyon ki, lè devlope &
kouri dèyè,mennen nan mindfulness & alèt.four kalite konsantrasyon
ki Bouda felisite
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43) Classical Hausa-Hausa Hausa,https://www.youtube.com/watch?v=i5PakfDVQJESamādHahāvanā SUTTA- abubuwan ci gaba ko taro -Akwai batun inda ji, tsinkaye sanannu sanannu ne ga macijin kamar yadda suke ci gaba, zuwa ɗaukar hankali da bibiya.
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44) Classical Hawaiian-Hawaiian Hawaiian,https://www.youtube.com/watch?v=3MAm9jHFzsIPā’āinaʻo ukalighbohomanēʻana- nā mea hoʻomohala a iʻole ka noʻonoʻo -Aia ka hopena o nā manaʻo,ʻikeʻia nā manaʻo i ka Monk e kū ana, e hoʻomau ana, e alakaʻi ana i ka noʻonoʻo
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45) Classical Hebrew- עברית קלאסית
-
https://www.youtube.com/watch?v=4SWZzbxDL1ISamādhibhāvanā Sutta.- התפתחויות או ריכוז -יש
את המקרה שבו רגשות, תפיסות ידועים הנזיר כפי שהם מתעוררים, נמשכים,
subide.This הוא התפתחות של ריכוז כי, כאשר פיתחה & רדוף, מוביל תזכורת
& ערנות. סוגי ריכוז של בודהה משבח
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46) Classical Hmong- Lus Hmoob,https://www.youtube.com/watch?v=jvQdAz5ZRtoSamāhiāvanā sutta- Kev tsim kho lossis confentration -Muaj
qhov xwm txheej uas cov kev xav, kev xav paub tau paub txog cov hauj
lwm uas lawv tshwm sim, ua rau lub siab xav thiab ua rau pom kev zoo
& kev pom zoo li cov tswv yim uas cov hauj sam qhuas
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47) Classical Hungarian-Klasszikus magyar,https://www.youtube.com/watch?v=Q9SgIeSS9ykSamādhibhāvanā sutta- fejlemények vagy koncentráció -Ott van a helyzet, amikor az érzések, az észlelések ismertek a szerzetesnek, mivel felmerülnek, továbbra is fennállnak
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48) Classical Icelandic-Klassísk íslensku,https://www.youtube.com/watch?v=tBYKazfwp5UÞað
er raunin þar sem tilfinningar, skynjun er þekkt fyrir munkið eins og
þau koma upp, halda áfram, downice.this er þróun styrkur sem, þegar hann
er þróaður og stunduð, leiðir til mindfulness og viðvörunar. Fjarlægðu
tegundir af styrk sem Búdda lofar
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49) Classical Igbo,Klassískt Igbo,https://www.youtube.com/watch?v=s98lewFMsosSamādighāvanā Sutta- Mmepe ma ọ bụ itinye uche -Onwere ihe ndi mọnk ka a maara na mọnk ka ha na-ebili, rugide na-elekwasị anya na ndọtị anya nke Buddha na-akụzi
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50) Classical Indonesian-Bahasa Indonesia Klasik,https://www.youtube.com/watch?v=JQtd4GlTySgAda
kasus di mana perasaan, persepsi diketahui oleh biksu ketika mereka
muncul, bertahan, mereda. Ini adalah perkembangan konsentrasi yang,
ketika dikembangkan & dikejar, mengarah pada perhatian &
kewaspadaan. Jenis konsentrasi yang dimatikan oleh Buddha.
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51) Classical Irish-Indinéisis Clasaiceach,https://www.youtube.com/watch?v=EpWfDdY4-vkTá
an cás ann nuair a bhíonn mothúcháin,braistintí ar eolas ag an manach
mar go dtiocfaidh siad chun cinn, leanfaidh sé ar aghaidh,is é an
t-eolas atá ann ná forbairt a dhéanamh ar chomhchruinniú,nuair a
fhorbraítear agus a shaothraítear é, go dtiocfaidh meabhrúchán agus beogacht leis na cineálacha tiúchana a mholann an Búda
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52) Classical Italian-Italiano classico,https://www.youtube.com/watch?v=MBYXkrLHcUgC’è
il caso in cui i sentimenti,le percezioni sono conosciute al monaco
mentre sorgono,persistono, calpestano.Questo è lo sviluppo della
concentrazione che,quando sviluppato e perseguito,conduce alla
consapevolezza e alla vigilanza.I nostri tipi di concentrazione che il Buddha si raccomanda -
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53) Classical Japanese-古典的なイタリア語,https://www.youtube.com/watch?v=ljWgbvf-AMYサムショウバンスツタ- 開発や集中 -感情、認識が僧侶に知られている場合があります。
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54) Classical Javanese-Klasik Jawa,https://www.youtube.com/watch?v=sekI7v1YF6oSutta Samādhighāvanā- Pangembangan utawa konsentrasi -Ana kedadeyan ing ngendi perasaan, persepsi dikenal kanggo biksu nalika tahan, sumpah.
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55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,https://www.youtube.com/watch?v=QGlJIf8FsB- ಬೆಳವಣಿಗೆಗಳು ಅಥವಾ ಏಕಾಗ್ರತೆ -ಭಾವನೆಗಳು,
ಗ್ರಹಿಕೆಗಳು ಸನ್ಯಾಸಿಗಳಿಗೆ ಮಾನ್ಗೆ ತಿಳಿದಿರುವ ಸಂದರ್ಭದಲ್ಲಿ, ನಿರಂತರವಾಗಿ,
ಕಡಿಮೆಯಾಗುತ್ತದೆ. ಇದು ಸಾಂದ್ರತೆಯ ಬೆಳವಣಿಗೆಯಾಗಿದೆ, ಅಭಿವೃದ್ಧಿಪಡಿಸಿದಾಗ ಮತ್ತು
ಅನುಸರಿಸಿದಾಗ, ಮೌಖಿಕತೆ ಮತ್ತು ಅಲರ್ಟ್ನೆಸ್ಗೆ ಕಾರಣವಾಗುತ್ತದೆ. ಬೌದ್ಧ ಪ್ರಶಸ್ತಿಗಳು -
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56) Classical Kazakh-Классикалық қазақ,https://www.youtube.com/watch?v=bbkJdl4qMjMСамидибахабанама- даму немесе шоғырлану -Сезімдер,
қабылдау монахқа деген көзқарастар, олар туындайды, сақталады, дамыған
және қуылған кезде, будда мақтауға әкеледі, бұл шоғырланудың түрлері.
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57) Classical Khmer- ខ្មែរបុរាណ,https://www.youtube.com/watch?v=O_EnD1t7frEមានករណីដែលមានអារម្មណ៍ថាការយល់ឃើញត្រូវបានគេស្គាល់ចំពោះព្រះសង្ឃនេះនៅពេលពួកគេកំពុងវិវត្តកំពុងអភិវឌ្ឍការផ្តោតអារម្មណ៍នៅពេលដែលមានការអភិវឌ្ឍនិងការផ្តោតអារម្មណ៍នៃការផ្តោតអារម្មណ៍ដែលព្រះពុទ្ធសរសើរ
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58) Classical Kinyarwandahttps://www.youtube.com/watch?v=LwGcnC25CEoSamādhibhāvanā Sutta- Iterambere cyangwa kwibanda -Hariho urubanza aho ibyiyumvo, imyumvire izwi numumonaki uko bavuka, ukomeze -
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59) Classical Korean-고전 한국어,https://www.youtube.com/watch?v=Xou01QPOIY8Samādhibhāvanā Sutta.- 개발 또는 집중 -감정, 인식이 발생, 지속, 가위, 개발 및 추구 할 때의 집중력의 발달이있는 경우가 있습니다.
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60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),https://www.youtube.com/watch?v=uSHmNBDcThASamādibhāvanā sutta- Pêşveçûn an Hêjbûn -Mîna ku hest, nêrînan ji monk re têne zanîn, bisekinin, radiweste.
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61) Classical Kyrgyz-Классикалык Кыргыз,https://www.youtube.com/watch?v=_cRxTh44ihMSamādhibhāvanā sutta- Баалар же концентрация -Сезимдер,
элкелер келип, турмуш-тиричиликке белгилүү болгон учурлар бар,
субсестер. Бул концентиканы өнүктүрүү - иштелип чыккан жана сергек
болгондо, бадалдардын мактагы мактагы топтолуунун түрлөрү -
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62) Classical Lao-ຄລາສສິກລາວ,https://www.youtube.com/watch?v=CKKaq0LV2qESAMISDHIFHāNIE SUTTA- ການພັດທະນາຫຼືຄວາມເຂັ້ມຂົ້ນ -ມີກໍລະນີທີ່ຄວາມຮູ້ສຶກ,
ຄວາມຮັບຮູ້ແມ່ນເປັນທີ່ຮູ້ຈັກກັບພະສົງທີ່ພວກເຂົາໄດ້ຮັບ,
ໃນເວລາທີ່ພັດທະນາແລະປະເພດຄວາມເຂັ້ມຂົ້ນທີ່ພຣະພຸດທະເຈົ້າຊົມເຊີຍ -
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63) Classical Latin-LXII) Classical Latin,https://www.youtube.com/watch?v=7IWZKpT3QAUNon
est causa,ubi affectus,perceptiones notae sunt monachus ut
oriri,persside.This est progressionem concentration,cum developed &
persequi,ducit ad Memoriam & Alertness.Four Genera concentration,ut
Memoriam & Alertness.Four Genera concentration ut Buddha commendat -
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64) Classical Latvian-Klasiskā latviešu valoda,https://www.youtube.com/watch?v=TeiuXAfFecwIr
gadījums, kad jūtas, uztvere ir zināms, ka mūks Kā tie rodas,
saglabājas, Subside.This ir Koncentrācijas attīstībai, kas, kad
Izstrādāts un mērķi, noved pie mindfulness un Alertness.Four
koncentrācijas veidi, ka Buda atzinību -
65) Classical Lithuanian-Klasikinė lietuvių kalba,https://www.youtube.com/watch?v=p1iFsIo6LZoSamādhibhāvanā Sutta.- pokyčiai ar koncentracija -Yra atvejis, kai jausmai, suvokimas yra žinomas vienuoliui, nes jie kyla, išlieka, susilpnėja.
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66) Classical Luxembourgish-Klassesch Lëtzebuergesch,https://www.youtube.com/watch?v=Bmu7wRtlrrYSamādhbhāvanā Sutata- Entwécklungen oder Konzentratioun -Et gëtt de Fall wou Gefiller, Perceptiounen bekannt sinn wéi se entstinn, bestoe bestoe, ënnersträicht.
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67) Classical Macedonian-Класичен македонски,https://www.youtube.com/watch?v=oWOGDE0Sw-4Постои
случај кога чувствата, перцепциите се познати на монахот како што се
јавуваат, истрајува, престави. Ова е развој на концентрација што, кога
се развива и спроведе, води до свесност и будност. Видови на
концентрација што го поздравува Буда
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68) Classical Malagasy,класичен малгашки,https://www.youtube.com/watch?v=nt42NFM6X3YMisy
ny toe-javatra izay fantatry ny fihetseham-po amin’ny moanina rehefa
mipoitra izy ireo, dia mitohy, mihemotra.Tsy ny fampandrosoana ny
fifantohana, rehefa mivoatra sy miezaka, dia mirakitra ny firafitry ny
Buddha izay mifantoka
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69) Classical Malay-Melayu Klasik,https://www.youtube.com/watch?v=liWIh3xzgngAda
kes di mana perasaan,persepsi diketahui oleh para biarawan ketika
mereka muncul,berterusan,mereda.Ini adalah perkembangan tumpuan yang,
apabila dibangunkan & diteruskan, membawa kepada kesedaran &
kewaspadaan.Jenis kepekatan yang dimalukan oleh Buddha
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70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,https://www.youtube.com/watch?v=i0GtaaB5gFEസമാഭുഭവന സൂത്ത- സംഭവവികാസങ്ങൾ അല്ലെങ്കിൽ ഏകാഗ്രത -വികാരങ്ങൾ,
പ്രത്യക്ഷങ്ങൾ സാൻസിമാർക്ക് അറിയാം, അവർ എഴുന്നേൽക്കുന്നത്,
വികസിപ്പിച്ചെടുത്തതും പിന്തുടരുന്നതുമായ ഏകാഗ്രതയുടെ വികാസമാണ്,
ജാഗ്രതയിലേക്ക് നയിക്കുന്നു.
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71) Classical Maltese-Klassiku Malti,https://www.youtube.com/watch?v=7ZP5AOY7ZnISamādhibhāvan Sutta.- Żviluppi jew konċentrazzjoni -Hemm il-każ fejn is-sentimenti, il-perċezzjonijiet huma magħrufa mill-monk peress li jinqalgħu, jippersistu, jonqos.
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72) Classical Maori-Maori Maori,https://www.youtube.com/watch?v=B4Vs4JumgVESamwhābhāvanā sutta- Nga whanaketanga, te kukū ranei -Kei reira ano hoki te ahua o te whakaaro, te tirohanga ki te monk i a ratou e whakatika ana.
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73) Classical Marathi-क्लासिकल माओरी,https://www.youtube.com/watch?v=aOqdYQGrp_Eसामुबादहुन सुट्ट्ता- विकास किंवा एकाग्रता -अशा परिस्थितीत, भिक्षु म्हणून ओळखल्या जाणार्या भावनांना समजले जाते, कमी होते.
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74) Classical Mongolian-Сонгодог Монгол,https://www.youtube.com/watch?v=M_c9hU8MD0ISamāhihhhhhavanāhanā sutta- Хөгжил эсвэл төвлөрөл -Мэдрэмж, ойлголтууд нь ламанд мэдэгдэж байгаа тохиолдолд ламыг мэдэгдэж байгаа тохиолдол байдаг.
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75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),https://www.youtube.com/watch?v=nV2G_zM9dkUကင်း,- ဖြစ်ပေါ်တိုးတက်မှုများသို့မဟုတ်အာရုံစူးစိုက်မှု -ခံစားချက်များကိုဘုန်းတော်ကြီးများနှင့်ပတ်သက်လာပါကမည်သည့်နေရာတွင်ရှိနေသည်။
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76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),https://www.youtube.com/watch?v=zbgaRwOtYp0Sahāladhahahāvanāvan sutta- विकास वा एकाग्रता -त्यस्ता
भावनाहरू छन् जहाँ भिक्षुहरूले भित्तामा परिचित छन्, जब तिनीहरू उठ्छन्,
भने कम्फाफईल। किताबको रूपमा, बुद्धको चर्चाको तरीका हो।
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77) Classical Norwegian-Klassisk norsk,https://www.youtube.com/watch?v=DQ8ucCkWy9kDet
er tilfellet hvor følelser, oppfatninger er kjent for munken når de
oppstår, vedvarer, avtas. Dette er utviklingen av konsentrasjon som, når
utviklet og forfulgt, fører til oppmerksomhet og våkenhet. Førstyper av
konsentrasjon som Buddha anbefaler
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78) Classical Odia (Oriya)https://www.youtube.com/watch?v=10J6crRacZg&t=18sସମେଦ୍ଦ ହାର୍ନ୍ କିତା- ବିକାଶକାରୀ କିମ୍ବା ଏକାଗ୍ରତା -ଏପରି ହୁଏ ଯେଉଁଠାରେ ଭାବନା, ଧାରଣା, ଦର୍ଶକ, ଦର୍ଶକ, ଦର୍ଶାଇ, ଏହା ଏକାଗ୍ରତାର ବିକାଶ ଏବଂ ଆଲର୍ଟ ଇନିସନ୍ ଏବଂ ଆଲର୍ଟତା ପର୍ଯ୍ୟନ୍ତ |
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79) Classical Pashto- ټولګی پښتو
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https://www.youtube.com/watch?v=w_-jyXZe7Bgسماؤدبیاه سوټا- پرمختګونه یا غلظت -هغه
قضیه شتون لري چې چیرې احساسات، ادراک ته پیژندل کیږي کله چې رامینځته
کیږي، کله چې پرمختللې او د غلظت ډولونه وي چې بودا په لاره اچوي
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80) Classical Persian-کلاسیک فارسی
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https://www.youtube.com/watch?v=uCRi_Wn4kxs- تحولات و یا غلظت -است
که در آن مورد احساسات، ادراکات، به راهب شناخته شده به عنوان آنها بوجود
می آیند، باقی بماند، Subside.This توسعه غلظت است که، زمانی که توسعه و
پیگیری می کند، منجر به تمرکز حواس و Alertness.Four انواع غلظت که بودا ستایش -
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81) Classical Polish-Język klasyczny polski,https://www.youtube.com/watch?v=gAdMVDVWYlQSamādhibhāvanā sutta.- Rozwój lub koncentracja -Jest przypadek, w których uczucia, są znane mnichowi, gdy pojawiają się, utrzymują się, ustępuje
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82) Classical Portuguese-Português Clássico,https://www.youtube.com/watch?v=4XJt-rGE6TYHá
o caso em que os sentimentos,as percepções são conhecidas pelo monge
como elas surgem,persistem, diminuam.Este é o desenvolvimento de
concentração que, quando desenvolvido e perseguido,leva à atenção
mentalidade e alerta.Pos tipos de concentração que o Buda elogia -
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83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,https://www.youtube.com/watch?v=Rbf1mPwlr7oਪੂਰਾਜਿਧਵਾਨਤਾ ਸੂਤਾ- ਵਿਕਾਸ ਜਾਂ ਇਕਾਗਰਤਾ -ਅਜਿਹਾ
ਹੀ ਅਜਿਹਾ ਹੈ ਜਿੱਥੇ ਭਾਵਨਾਵਾਂ ਨੂੰ ਭੰਡਾਰਨ ਲਈ ਜਾਣੀਆਂ ਜਾਂਦੀਆਂ ਹਨ, ਜਦੋਂ ਉਹ
ਪੈਦਾ ਹੁੰਦੀਆਂ ਹਨ, ਤਾਂ ਗਾੜ੍ਹਾਪਾ ਦਾ ਵਿਕਾਸ ਹੁੰਦਾ ਹੈ, ਬੁੱਧ ਤਾਰੀਫਾਂ ਦੀ ਅਗਵਾਈ
ਕਰਦਾ ਹੈ. -
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84) Classical Romanian-Clasic românesc,https://www.youtube.com/watch?v=fJ_2G13z_OwExistă
cazul în care sentimentele, percepțiile sunt cunoscute călugărului în
momentul în care apar, persistă, subsideau.Aceasta este dezvoltarea
concentrației care, atunci când este dezvoltată și urmărită, duce la
minte și alertitudine
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85) Classical Russian-Классический русский,https://www.youtube.com/watch?v=56KyVsEX6OwСуществует
случай, когда чувства, восприятия известны монаху, когда они возникают,
сохраняются, упреждают. Это является развитие концентрации, что, когда
развивается и преследует, приводит к осознанности и оповещению. Взрослые
типы концентрации -
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86) Classical Samoan-Samoan Samoa,https://www.youtube.com/watch?v=e8edjp6U48YSamādhihāvavanā sutta- atinae po o le mafaufau loloto -E
i ai le mataupu o loʻo iloa ai lagona, manatu o loʻo latou tulaʻi mai,
tumau, o le atunuʻu o le mafaufau, o le a faʻatupuina ai & tuli, e
oʻo atu i le mafaufau
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87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्https://www.youtube.com/watch?v=E5U5EhrNsPY&t=5sथेरे
इस् ते cअसे wहेरे फ़ीलिन्ग्स्,Pएर्cएप्टिओन्स् अरे क्नोwन् टो ते मोन्क्
अस् तेय् अरिसे,पेर्सिस्ट्,सुब्सिडे.थिस् इस् ते डेवेलोप्मेन्ट् ओफ़्
cओन्cएन्ट्रटिओन् तट्,wहेन् डेवेलोपेड् & पुर्सुएड्,लेअड्स् टो
मिन्ड्फ़ुल्नेस्स् & अलेर्ट्नेस्स्.Fओउर् ट्य्पेस् ओफ़् cओन्cएन्ट्रटिओन् तट् ते भुड्द cओम्मेन्ड्स्
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88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,https://www.youtube.com/watch?v=9BR_R2JSbzsSamādHirāvanā Sutta- leasachaidhean no dùmhlachd -Tha
a ‘chùis far a bheil faireachdainnean, tha beachdan aithnichte don
mhanach agus iad a’ tighinn a-mach, is ann a bhith a ‘leantainn gu
inntinnean is furachail a tha an Buddha a’ moladh
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89) Classical Serbian-Класични српски,https://www.youtube.com/watch?v=-agSz0g3-e4- Развој или концентрација -Постоји
случај у којем се осећају, перцепцијама познато монах док се појаве,
упорно, пасти. То је развој концентрације да је, када је развијено и
спровело, доводи до пажљивости и бујне врсте концентрације које Буда
похваљује
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90) Classical Sesotho-Seserbia ea boholo-holo,https://www.youtube.com/watch?v=be9xUjHpG6ASamādhichāvanā Sutta- liphetoho kapa khatello ea maikutlo -Taba
eo hokae moo maikutlo a teng moo maikutlo, a tsebang hore ha a ntse a
hlaha, a tsoela pele ‘nts’etsopele’ muso o a ba teng le ho falimeha.
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91) Classical Shona-Shona Shona,https://www.youtube.com/watch?v=0nm-wPWHo3ISamādhibhāvanā Sutta- Zviitiko kana Kusimbisa -Pane nyaya iyo manzwiro, mafungiro anozivikanwa nemomomoni pavanomuka, kupfuurira.
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92) Classical Sindhi,
-
https://www.youtube.com/watch?v=VKG5A7NXA6kسموڊڊرفين سٽا- ترقي يافته يا تسلسل -اهو
معاملو آهي جتي جذبات، عقل کي بندرگاهه طور سڃاتو وڃي ٿو جئين اهي بيٺا،
جاري ۽ تعاقب ڪن ٿا، جڏهن ته هوشيار ۽ تعصب جي ترقي ڪري ٿو.
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93) Classical Sinhala-සම්භාව්ය සිංහල,https://www.youtube.com/watch?v=gz7Vs6ZQyvgසමද්බ්හනානා සූත්රය- වර්ධනයන් හෝ සාන්ද්රණය -හැඟීම්, සංජානනය සිදු වන විට, ඔවුන් විසින්ම භික්ෂුවට, දිගින් දිගටම සම්මුතියක් ඇති බව සලකන අවස්ථාව ඇත.
-
94) Classical Slovak-Klasický slovenský,https://www.youtube.com/watch?v=rbDCFFaPVpsSamādhibyāvanā sutta- vývoj alebo koncentrácia -Je
tu prípad, keď pocity, vnímanie sú známe v mních, pretože vznikajú,
pretrvávajú, ustúpi. Je to vývoj koncentrácie, ktorý pri rozvíjaní a
sledovaní vedie k všímavosti a výstrahu.
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95) Classical Slovenian-Klasična slovenska,https://www.youtube.com/watch?v=0TqI9BRGAFUSamādhibhāvanā sutta.- Razvoj ali koncentracija -Obstaja primer, ko se občutki, zaznave znane Monku, ko se pojavijo, ostajajo, se umiri
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96) Classical Somali-Soomaali qowmiyadeed,https://www.youtube.com/watch?v=wmUnIhAhgyMSamādiBhibhhhhāvanā Statta- horumarka ama feejignaanta -Waxaa jira kiiska ay dareemayaan, aragtiyaha loo yaqaan Monek maadaama ay kacaan, ay sii socdaan, isbarbardhiga.
-
97) Classical Spanish-Español clásico,https://www.youtube.com/watch?v=9CiRSCtV5EAExiste
el caso donde los sentimientos,las percepciones son conocidas por el
monje a medida que surgen, persisten, subieron.Este es el desarrollo de
la concentración de que,cuando se desarrolla y persigue, lleva a la
atención plena y alerta.Tipos de concentración de que el Buda encomienda. -
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98) Classical Sundanese-Sunda Klasik,https://www.youtube.com/watch?v=it6kuEICgjASamādibhāvanā sutta- pamekaran atanapi konsentrasi -Aya hal dimana parasaan, panepatna dipikanyaho nalika aranjeunna arus timbul, tahan, subur, jinisna kabeneran $ forgeaway.fure
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99) Classical Swahili,Kiswahili cha Classical,https://www.youtube.com/watch?v=wZYY29LOaFEKuna
kesi ambapo hisia, mawazo yanajulikana kwa monk kama wao kutokea,
kuendelea, subdide.Hii ni maendeleo ya mkusanyiko kwamba, wakati
maendeleo & kufuatiliwa, inaongoza kwa akili na tahadhari.Four aina
ya ukolezi kwamba Buddha inashukuru
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100) Classical Swedish-Klassisk svensk,https://www.youtube.com/watch?v=eMFBDKlezgEDet
är fallet där känslor, uppfattningar är kända för munken när de
uppstår,fortsätter,dämpar.Det är utvecklingen av koncentration som, när
den utvecklats och förföljer, leder till mindfulness och alertness. Fack
typer av koncentration som Buddha lovordar -
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101) Classical Tajik-тоҷикӣ классикӣ,https://www.youtube.com/watch?v=_XmgK69FjhQСамонуъхибҳāvanā sutta- Таҳаввул ё консентратсия -Ҳолате, ки эҳсосот, даркҳо ба назар мерасанд, ки онҳо ба охир мерасанд ва дарки онҳо инкишоф меёбанд
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102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,https://www.youtube.com/watch?v=YazXYHGMQwM- முன்னேற்றங்கள் அல்லது செறிவு -உணர்ச்சிகள்,
உணர்வுகள் மோன்கிற்கு தெரிந்திருக்கின்றன, அவர்கள் எழுந்தவுடன்,
தொடர்ச்சியாக, கீழ்ப்படிதல். இந்த செறிவு வளர்ச்சி, வளர்ந்த &
தொடர்ந்தபோது, கவனத்தை ஈர்த்து, விழிப்புணர்வு ஏற்படுகிறது. புத்தர்
சம்பாதிப்பது
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103) Classical Tatarhttps://www.youtube.com/watch?v=Zn1kttWIyFQSamādhibhananā Sutta- үсеш яки концентрация -Хисләр,
карашлар барлыкка килгән кебек очрак бар, дәвам иткәндә. Бу -
концентрация үсеше, истәлегенә китерә, зәвыкка китерә. Будда мактаулы
концентрация төрләре -
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104) Classical Telugu- క్లాసికల్ తెలుగు,https://www.youtube.com/watch?v=64QQlWvHsxISamādhibhāvanā sutta.- పరిణామాలు లేదా ఏకాగ్రత -భావాలు, అవగాహనలు సన్యాసిని ఎదుర్కొంటున్నందున, పర్సెప్షన్లు సన్మెన్స్కు అంటారు.
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105) Classical Thai-ภาษาไทยคลาสสิก,https://www.youtube.com/watch?v=6RA8bbI984oSamādhibhāvanā Suttaการพัฒนาหรือความเข้มข้น -มีกรณีที่มีความรู้สึกการรับรู้เป็นที่รู้จักกันในพระขณะที่พวกเขาเกิดขึ้นยังคงอยู่ชะตากรรมนี่คือการพัฒนาของความเข้มข้นที่เมื่อพัฒนาและติดตามนำไปสู่การมีสติและการแจ้งเตือนประเภทของความเข้มข้นที่พระพุทธเจ้ายกย่อง
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106) Classical Turkish-Klasik Türk,https://www.youtube.com/watch?v=WWsv-nMw_R8&list=PLvYHdBUvDA2EC2_eM1kNFprmGiJa2JnpmSamādhibhāvanā Sutta- Gelişmeler veya Konsantrasyon -Duyguların, algıların keşişle ortaya çıktıkları gibi, kalır, devam ettikleri, azaldıkça bilinen bir durum var.
-
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107) Classical Turkmenhttps://www.youtube.com/watch?v=VIr2eJvfR3Iwakalar ýa-da ýygnamaFeelings,
Algılar Olar:Subside.This Tur dowam hökmünde Monk tanalýan
Konsantrasyonunun ösdürmekdir isleýärsiňizmi Case bar,Bu konsantrasyon
üns we Alertness.Four görnüşleri,Bildirişler ösen we alyp barýan bolsa
muny The Budda öwgüli -
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108) Classical Ukrainian-Класичний український,https://www.youtube.com/watch?v=17rG9EHzcLIСамадхібхаван Сутта- розробки або концентрація -Існує
випадок, коли почуття, сприйняття, як виникають почуття, зберігаються,
зберігаються, що вони є розвитком концентрації, що при розробці та
переслідуваних, призводить до уважності та уваги.
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109) Classical Urdu- کلاسیکی اردو
-
https://www.youtube.com/watch?v=6opcjKSb2iUسمدیبہہہوٹاترقی یا حراستی -ایسا لگتا ہے کہ احساسات کہاں ہیں، خیالات راہب کو معلوم ہوتے ہیں جیسے وہ اٹھتے ہیں، استحکام کرتے ہیں. یہ حراستی کی ترقی ہے.
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110) Classical Uyghur,https://www.youtube.com/watch?v=ENRSW1Y_N3wSamāhrhāvanāvanā sutta- تەرەققىيات ياكى مەركەزلەشتۈرۈش -ھېسسىياتقا
قارىغاندا, تەھلىلچىلەر بىلەن ناتقىراپ, چىڭلىپ قالدى, بۇ دىپشا ۋە
ئاگاھلاندۇرۇش »نى كەلتۈرۈپ چىقىرىدۇ. بۇددا مۇرسىچە بولغان. بۇ ئوغرىلىق
بىلەن ماختىنىدۇ.
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111) Classical Uzbek-Klassik o’z,https://www.youtube.com/watch?v=O6twF411mUQSamadhibhovan sutta- ishlanmalar yoki kontsentratsiya -Tuyg’ular,
his-tuyg’ular, his-tuyg’ularga ega bo’lgan holatlar mavjud bo’lgan
holat, kontsentratsiyaning rivojlanishi, bu Budda maqtovga sazovor
bo’lgan konsentratsiya va ogohlantirish turlari. -
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112) Classical Vietnamese-Tiếng Việ,https://www.youtube.com/watch?v=sVL33t3jgRMCó
trường hợp cảm xúc, nhận thức được biết đến Monk As They dậy, Cố,
Subside.This là Sự phát triển của tập trung đó, Khi Phát triển &
truy đuổi, hàng tiềm năng để Niệm & Alertness.Four loại Nồng độ đó
Đức Phật khen ngợi
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113) Classical Welsh-Cymraeg Clasurol,https://www.youtube.com/watch?v=BX6q0UuhD5gMae
yna achos lle mae teimladau, canfyddiadau yn hysbys i’r mynach wrth
iddynt godi, yn parhau, Subside.This yw datblygu canolbwyntio, pan
ddatblygwyd a mynd ar drywydd, yn arwain at ymwybyddiaeth ofalgar a
theimlo’r mathau o ganolbwyntio y mae’r Bwdha yn eu cymeradwyo
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114) Classical Xhosa-IsiXhosa zesiXhosa,https://www.youtube.com/watch?v=Gb_4hrplobYSamādenhāvanaā-Ukuphucula okanye uxinzelelo-Kukho imeko apho iimvakalelo, iimbono ziyaziwa kwimonki njengoko zivela, ziqhubeka, zonakaliswa.
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115) Classical Yiddish- קלאסישע ייִדיש
-
https://www.youtube.com/watch?v=LWqRwoaiaOEעס
איז דער פאַל ווו געפילן, פּערסעפּשאַנז זענען באַוווסט צו דער מאָנק ווי
זיי שטייענדיק, אָנהאַלטן, ונטערבייד. דאָס איז די אַנטוויקלונג פון
קאַנסאַנטריישאַן אַז די אַנטוויקלונג פון קאַנסאַנטריישאַן אַז די בודאַ
קאַמענדז——————- -
116) Classical Yoruba-Yoruba Yoruba,https://www.youtube.com/watch?v=U_hbUs0HXLQSamādobāhanvanā- Awọn idagbasoke tabi fojusi -Ẹjọ wa nibiti awọn ikunsinu, awọn iwoye ni a mọ si Monk bi wọn ṣe dide, ni idagbasoke, ni idagbasoke, nyorisi
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117) Classical Zulu-I-Classical Zuluhttps://www.youtube.com/watch?v=vd4isXyxL50SamādhibhāVanā sutta- Intuthuko noma ukugxila -Kunecala
lapho imizwa, imibono yaziwa khona engxenyeni njengoba ivela,
iyaqhubeka, iyasuswa.Lowokuthuthukiswa.Imiphiphi, izinhlobo zokuhlubuka.
Jhanas
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.
from Bene Israel,Tibet,Africa,Western Europe,Western Germany,South
Russia,Hungary are the chitpavan brahmins remotely controlling the Free
For All Mad murderers of democratic institutions.Ramanujar converted
aboriginalSC/STs as brahmins by putting the white cross belt.
they were disbarred from learning the Sanskrit Vedas. Ramanuja later
changed his position and became more receptive to a more inclusive
theory.
from Bene Israel,Tibet,Africa,Western Europe,Western Germany,South
Russia,Hungary are the chitpavan brahmins remotely controlling the Free
For All Mad murderers of democratic institutions wanted hindutvastan.
Ramanujar converted aboriginalSC/STs as brahmins by putting the white
cross belt.
outlook marginalized women and members of the Shudra Varna because they
were disbarred from learning the Sanskrit Vedas. Ramanuja later changed
his position and became more receptive to a more inclusive theory.
brahmins original chitpavan brahmins treats choliya brahmins as
untouchables, & will perform purification when they entered their
house.
vadama brahmins are those brahmins who came from North long back, and
they enjoyed more power in Chola kingdom than the choliya brahmins who
already lived there. The Choliya brahmins were called as Tamil Brahmins.
There is no matrimonial alliance b/w the vadama and tamil brahmins,
eventhough both are smarthas. The vadama consider themselves as
superior than choliya brahmins and wont allow them inside their houses.
The religious rites for the deceased (like Thithi, etc) was attended
mostly by the tamil brahmins, whereas the vadama do the more lucrative
yaga and yagnyas for the royals. Because of this, the choliya brahmins,
who do such low end jobs are NOT respected. He said, that those who
homams earn a lot, but those who do rites for the deceased, do not earn
much.
brahmins practice such harsh untouchability against choliya brahmins,
their treatment of other non-brahmin communities, would be much more
harsh.Practicing hatred,violence,militancy are number one terrorists of
the world are lunatic, mentally retarded.
relation with other non-brahmin communities,particularly those jathis
classified as SC by the govt. Much problem b/w the tamil brahmins
(Choliya Brahmins) & the other choliya jathis (choliya
vellalar,choliya parayar,choliya arunthathiyar etc). The problem is more
acute only b/w the chitpavans & the aboriginal choliya non-brahmins
jathis.
those incidents of so called ill-treatment by brahmins, which those
anti-brahmin gangs often point out, are by those non-native brahmins and
NOT by the native brahmins.
the non-native brahmins had entirely depended upon the kings for their
survival, which had alienated them from other social groups. This also
gave them a royal status, and naturally, a sense of superiority complex.
And these non-native brahmins, got enormous grants and endowments
from the kings. When our native kings were defeated by the britishers,
these brahmins lost their patronage, and joined the British Beurocracy
and started serving them. Whereas, the Native Brahmins (eg: Choliya
Brahmins), continued their traditional life, because they depended on
the other non-brahminic jathis (particularly vellalas) for their
survival, and this inter-dependency had ensured a cordial and mutual
understanding b/w those native communities.
was also a blurring of social divisions when it came to commissioning
temples. Temples were commissioned not just by kings, but by people
belonging to all strata of society. Buchiraja, a Brahmin built a temple
in the 12th century. Amitayya Dandanayaka (12th century), who built a
temple, recorded in an inscription that he belonged to the fourth varna.
Damodara Setti, a Vaisya, built a Vishnu temple in 1234 C.E.. There
seem to have been no barriers on the basis of economic status either,
when it came to erecting temples. While Amitayya belonged to the fourth
varna, he was a Dandanayaka (army general) and must, therefore, have
been wealthy. But we have the example of a horse trainer called
Ananthapala Sahani, also of the fourth varna, who erected a temple in
1140 C.E.
continued to be revered in inscriptions in the centuries following his
period. There are inscriptions dated 1410 C.E, 1528 C.E., 1610 C.E.,
1628 C.E.. etc., which begin with the words “Obeisance to Ramanuja.”
Thus Ramanuja’s influence is seen not only in the Melkote temple and in
the lake he built, but most importantly in the spread of his philosophy,
and the social consequences of that.
Foreigners from Bene Israel,Tibet,Africa,Western Europe,Western
Germany,South Russia,Hungary are the chitpavan brahmins remotely
controlling the Free For All Mad murderers of democratic institutions
wanted hindutvastan.Ramanujar converted aboriginal SC/STs
36 Buddha’s Own Words
Jhanas
Non-returner
sarvajan.ambedkar.org
Buddha exhorts his followers to develop concentration so that they can
practice insight into the arising and passing away of the five
aggregates, after which he defines what he means by arising and passing
away of the aggregates, in terms of dependent origination.
have heard that on one occasion the Blessed One was staying near
Savatthi in Jeta’s Grove, Anathapindika’s monastery.{n} There he
addressed the monks:
Develop concentration, monks. A concentrated monk discerns in line with
what has come into being. And what does he discern in line with what
has come into being? The origination & disappearance of Form. The
origination & disappearance of Feeling. The origination &
disappearance of Perception. The origination & disappearance of
Fabrications. The origination & disappearance of Consciousness.
what is the origination of Form? What is the origination of Feeling?
What is the origination of Perception? What is the origination of
Fabrications? What is the origination of Consciousness? There is the
case where one enjoys, welcomes, & remains fastened.
what does one enjoy & welcome, to what does one remain fastened?
One enjoys, welcomes, & remains fastened to Form. As one enjoys,
welcomes, & remains fastened to Form, there arises delight. Any
delight in Form is clinging. From clinging/sustenance as a requisite
condition comes becoming. From becoming as a requisite condition comes
birth. From birth as a requisite condition, then aging & death,
sorrow, lamentation, pain, distress, & despair come into play. Such
is the origination of this entire mass of stress & suffering.
enjoys, welcomes, & remains fastened to Feeling. As one enjoys,
welcomes, & remains fastened to Feeling, there arises delight. Any
delight in Feeling is clinging. From clinging/sustenance as a requisite
condition comes becoming. From becoming as a requisite condition comes
birth. From birth as a requisite condition, then aging & death,
sorrow, lamentation, pain, distress, & despair come into play. Such
is the origination of this entire mass of stress & suffering.
enjoys, welcomes, & remains fastened to Perception. As one enjoys,
welcomes, & remains fastened to Perception, there arises delight.
Any delight in Perception is clinging. From clinging/sustenance as a
requisite condition comes becoming. From becoming as a requisite
condition comes birth. From birth as a requisite condition, then aging
& death, sorrow, lamentation, pain, distress, & despair come
into play. Such is the origination of this entire mass of stress &
suffering.
enjoys, welcomes, & remains fastened to Fabrications. As one
enjoys, welcomes, & remains fastened to Fabrications, there arises
delight. Any delight in Fabrications is clinging. From
clinging/sustenance as a requisite condition comes becoming. From
becoming as a requisite condition comes birth. From birth as a requisite
condition, then aging & death, sorrow, lamentation, pain, distress,
& despair come into play. Such is the origination of this entire
mass of stress & suffering.
enjoys, welcomes, & remains fastened to Consciousness. As one
enjoys, welcomes, & remains fastened to Consciousness, there arises
delight. Any delight in Consciousness is clinging. From
clinging/sustenance as a requisite condition comes becoming. From
becoming as a requisite condition comes birth. From birth as a requisite
condition, then aging & death, sorrow, lamentation, pain, distress,
& despair come into play. Such is the origination of this entire
mass of stress & suffering.
monks, is the origination of Form. This is the origination of Feeling.
This is the origination of Perception. This is the origination of
Fabrications. This is the origination of Consciousness.
what is the disappearance of Form? What is the disappearance of
Feeling? What is the disappearance of Perception? What is the
disappearance of Fabrications? What is the disappearance of
Consciousness? There is the case where one doesn’t enjoy, welcome, or
remain fastened.
what does one not enjoy or welcome, to what does one not remain
fastened? One doesn’t enjoy, welcome, or remain fastened to Form. As one
doesn’t enjoy, welcome, or remain fastened to Form, any delight in Form
ceases. From the cessation of delight comes the cessation of clinging.
From the cessation of clinging/sustenance, the cessation of becoming.
From the cessation of becoming, the cessation of birth. From the
cessation of birth, then aging & death, sorrow, lamentation, pain,
distress, & despair all cease. Such is the cessation of this entire
mass of stress & suffering.
doesn’t enjoy, welcome, or remain fastened to Feeling. As one doesn’t
enjoy, welcome, or remain fastened to Feeling, any delight in Feeling
ceases. From the cessation of delight comes the cessation of clinging.
From the cessation of clinging/sustenance, the cessation of becoming.
From the cessation of becoming, the cessation of birth. From the
cessation of birth, then aging & death, sorrow, lamentation, pain,
distress, & despair all cease. Such is the cessation of this entire
mass of stress & suffering.
doesn’t enjoy, welcome, or remain fastened to Perception. As one
doesn’t enjoy, welcome, or remain fastened to Perception, any delight in
Perception ceases. From the cessation of delight comes the cessation of
clinging. From the cessation of clinging/sustenance, the cessation of
becoming. From the cessation of becoming, the cessation of birth. From
the cessation of birth, then aging & death, sorrow, lamentation,
pain, distress, & despair all cease. Such is the cessation of this
entire mass of stress & suffering.
doesn’t enjoy, welcome, or remain fastened to Fabrications. As one
doesn’t enjoy, welcome, or remain fastened to Fabrications, any delight
in Fabrications ceases. From the cessation of delight comes the
cessation of clinging. From the cessation of clinging/sustenance, the
cessation of becoming. From the cessation of becoming, the cessation of
birth. From the cessation of birth, then aging & death, sorrow,
lamentation, pain, distress, & despair all cease. Such is the
cessation of this entire mass of stress & suffering.
doesn’t enjoy, welcome, or remain fastened to Consciousness. As one
doesn’t enjoy, welcome, or remain fastened to Consciousness, any delight
in Consciousness ceases. From the cessation of delight comes the
cessation of clinging. From the cessation of clinging/sustenance, the
cessation of becoming. From the cessation of becoming, the cessation of
birth. From the cessation of birth, then aging & death, sorrow,
lamentation, pain, distress, & despair all cease. Such is the
cessation of this entire mass of stress & suffering.
monks, is the disappearance of Form. This is the disappearance of
Feeling. This is the disappearance of Perception. This is the
disappearance of Fabrications. This is the disappearance of
Consciousness.
samādhiṃ, bhikkhave, bhāvetha; samāhito, bhikkhave, bhikkhu yathābhūtaṃ
pajānāti. kiñ·ca yathābhūtaṃ pajānāti? rūpassa samudayañ·ca
atthaṅgamañ·ca, vedanāya samudayañ·ca atthaṅgamañ·ca, saññāya
samudayañ·ca atthaṅgamañ·ca, saṅkhārānaṃ samudayañ·ca atthaṅgamañ·ca,
viññāṇassa samudayañ·ca atthaṅgamañ·ca.
ca, bhikkhave, rūpassa samudayo? ko vedanāya samudayo? ko saññāya
samudayo? ko saṅkhārānaṃ samudayo? ko viññāṇassa samudayo? idha,
bhikkhave, bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.
abhinandati abhivadati ajjhosāya tiṭṭhati? rūpaṃ abhinandati abhivadati
ajjhosāya tiṭṭhati. tassa rūpaṃ abhinandato abhivadato ajjhosāya
tiṭṭhato uppajjati nandī. yā rūpe nandī tad·upādānaṃ.
tass·upādāna·paccayā bhavo; bhava·paccayā jāti; jāti·paccayā
jarā·maraṇaṃ soka·parideva·dukkha·domanass·upāyāsā sambhavanti.
evam·etassa kevalassa dukkha·kkhandhassa samudayo hoti.
abhinandati abhivadati ajjhosāya tiṭṭhati. tassa vedanaṃ abhinandato
abhivadato ajjhosāya tiṭṭhato uppajjati nandī. yā vedanāya nandī
tad·upādānaṃ. tass·upādāna·paccayā bhavo; bhava·paccayā jāti;
jāti·paccayā jarā·maraṇaṃ soka·parideva·dukkha·domanass·upāyāsā
sambhavanti. evam·etassa kevalassa dukkha·kkhandhassa samudayo hoti.
abhinandati abhivadati ajjhosāya tiṭṭhati. tassa saññaṃ abhinandato
abhivadato ajjhosāya tiṭṭhato uppajjati nandī. yā saññāya nandī
tad·upādānaṃ. tass·upādāna·paccayā bhavo; bhava·paccayā jāti;
jāti·paccayā jarā·maraṇaṃ soka·parideva·dukkha·domanass·upāyāsā
sambhavanti. evam·etassa kevalassa dukkha·kkhandhassa samudayo hoti.
abhinandati abhivadati ajjhosāya tiṭṭhati. tassa saṅkhāre abhinandato
abhivadato ajjhosāya tiṭṭhato uppajjati nandī. yā saṅkhāresu nandī
tad·upādānaṃ. tass·upādāna·paccayā bhavo; bhava·paccayā jāti;
jāti·paccayā jarā·maraṇaṃ soka·parideva·dukkha·domanass·upāyāsā
sambhavanti. evam·etassa kevalassa dukkha·kkhandhassa samudayo hoti.
abhinandati abhivadati ajjhosāya tiṭṭhati. tassa viññāṇaṃ abhinandato
abhivadato ajjhosāya tiṭṭhato uppajjati nandī. yā viññāṇe nandī
tad·upādānaṃ. tass·upādāna·paccayā bhavo; bhava·paccayā jāti;
jāti·paccayā jarā·maraṇaṃ soka·parideva·dukkha·domanass·upāyāsā
sambhavanti. evam·etassa kevalassa dukkha·kkhandhassa samudayo hoti.
bhikkhave, rūpassa samudayo; ayaṃ vedanāya samudayo; ayaṃ saññāya
samudayo; ayaṃ saṅkhārānaṃ samudayo; ayaṃ viññāṇassa samudayo.
ca, bhikkhave, rūpassa atthaṅgamo? ko vedanāya atthaṅgamo? ko saññāya
atthaṅgamo? ko saṅkhārānaṃ atthaṅgamo? ko viññāṇassa atthaṅgamo? idha,
bhikkhave, n·ābhinandati n·ābhivadati n·ājjhosāya tiṭṭhati.
n·ābhinandati n·ābhivadati n·ājjhosāya tiṭṭhati? rūpaṃ n·ābhinandati
n·ābhivadati n·ājjhosāya tiṭṭhati. tassa rūpaṃ an·abhinandato
an·abhivadato an·ajjhosāya tiṭṭhato yā rūpe nandī sā nirujjhati. tassa
nandī·nirodhā upādāna·nirodho; upādāna·nirodhā bhava·nirodho;
bhava·nirodhā jāti·nirodho; jāti·nirodhā jarā·maraṇaṃ soka parideva
dukkha domanass·upāyāsā nirujjhanti evam·etassa kevalassa
dukkha·kkhandhassa nirodho hoti.
n·ābhinandati n·ābhivadati n·ājjhosāya tiṭṭhati. tassa vedanaṃ
an·abhinandato an·abhivadato an·ajjhosā tiṭṭhato yā vedanāya nandī sā
nirujjhati. tassa nandī·nirodhā upādāna·nirodho; upādāna·nirodhā
bhava·nirodho; bhava·nirodhā jāti·nirodho; jāti·nirodhā jarā·maraṇaṃ
soka parideva dukkha domanass·upāyāsā nirujjhanti evam·etassa kevalassa
dukkha·kkhandhassa nirodho hoti.
n·ābhinandati n·ābhivadati n·ājjhosāya tiṭṭhati. tassa saññaṃ
an·abhinandato an·abhivadato an·ajjhosāya tiṭṭhato yā saññāya nandī sā
nirujjhati. tassa nandī·nirodhā upādāna·nirodho; upādāna·nirodhā
bhava·nirodho; bhava·nirodhā jāti·nirodho; jāti·nirodhā jarā·maraṇaṃ
soka parideva dukkha domanass·upāyāsā nirujjhanti evam·etassa kevalassa
dukkha·kkhandhassa nirodho hoti.
n·ābhinandati n·ābhivadati n·ājjhosāya tiṭṭhati. tassa saṅkhāre
an·abhinandato an·abhivadato an·ajjhosāya tiṭṭhato yā saṅkhāresu nandī
sā nirujjhati. tassa nandī·nirodhā upādāna·nirodho; upādāna·nirodhā
bhava·nirodho; bhava·nirodhā jāti·nirodho; jāti·nirodhā jarā·maraṇaṃ
soka parideva dukkha domanass·upāyāsā nirujjhanti evam·etassa kevalassa
dukkha·kkhandhassa nirodho hoti.
n·ābhinandati n·ābhivadati n·ājjhosāya tiṭṭhati. tassa viññāṇaṃ
an·abhinandato an·abhivadato an·ajjhosāya tiṭṭhato yā viññāṇe nandī sā
nirujjhati. tassa nandī·nirodhā upādāna·nirodho; bhava·nirodhā
jāti·nirodho; jāti·nirodhā jarā·maraṇaṃ soka parideva dukkha
domanass·upāyāsā nirujjhanti evam·etassa kevalassa dukkha·kkhandhassa
nirodho hoti.
bhikkhave, rūpassa atthaṅgamo, ayaṃ vedanāya atthaṅgamo, ayaṃ saññāya
atthaṅgamo, ayaṃ saṅkhārānaṃ atthaṅgamo, ayaṃ viññāṇassa atthaṅgamo ti.
the concentration is developed, the origination & cessation of five
clinging aggregates are understood.http://myanmarsutta.net/
The Buddha exhorts followers to develop concentration so that they can
practice insight into the arising &passing away of the five
aggregates,after which he defines what he means by arising & passing
away of the aggregates,in terms of dependent origination
the concentration is developed, the origination & cessation of five
clinging aggregates are understood.http://myanmarsutta.net/
एकाग्रता को विकसित करने के लिए प्रोत्साहित करते हैं ताकि वे उत्पन्न
होने और 5 समेकन से गुजरने में अंतर्दृष्टि का अभ्यास कर सकें, जिसके बाद
वह परिभाषित करता है कि उसका अर्थ क्या है और
form.feeling.peperception.fabrications.consciency। आश्रित उत्पत्ति के संदर्भ में
-
06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
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08) Classical Afrikaans– Klassieke Afrikaanshttps://www.youtube.com/watch?v=EyRIHPQPShgDie
Boeddha vermaan om konsentrasie te ontwikkel sodat hulle insig kan
oefen in die ontstaan en afsterwe van 5 aggregate, waarna hy definieer
wat hy bedoel deur voortspruit & Verdwyning van
Form.Feeling.Perception.Fabrications.Consciousness. in terme van afhanklike ontstaan
nxit për të zhvilluar përqendrim në mënyrë që ata të mund të
praktikojnë njohuri në daljen dhe kalimin e 5 agregateve, pas së cilës
ai e definon atë që ai do të thotë duke dalë dhe zhdukjen e
formularit.Feeling.Perception.fabrications.Conizmi. Sa i përket origjinës së varur
بوذا لتطوير التركيز حتى يتمكنوا من ممارسة نظرة ثاقبة على الناشئة عن 5
مجاميع، وبعد ذلك يعرف ما يعنيه من خلال الناشئة واختفاء الشكل. من حيث
النشاء المعال
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12) Classical Armenian-դասական հայերեն,https://www.youtube.com/watch?v=6vWPmFryOJEԲուդդան
արտագնա է զարգացնելու կենտրոնացումը, որպեսզի նրանք կարողանան
պատկերացնել 5 ագրեգատներից առաջացող եւ անցնելու մասին, որից հետո նա
նշանակում է, թե ինչ է նշանակում: Կախված ծագման առումով
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13) Classical Assamese-ধ্ৰুপদী অসমীয়াhttps://www.youtube.com/watch?v=v7ChvrRrSN0&t=65sবুদ্ধই
একাগ্ৰতা বিকশিত কৰিবলৈ অনুৰোধ কৰে যাতে তেওঁলোকে 5 টা সমষ্টিৰ উদ্ভৱ আৰু
মৃত্যুৰ বিষয়ে অন্তৰ্দৃষ্টি অনুশীলন কৰিব পাৰে, যাৰ পিছত তেওঁ প্ৰকাৰৰ
উদ্ভৱ আৰু নিৰুদ্দেশ হোৱাৰ দ্বাৰা তেওঁ কি বুজায় তাক নিৰ্ধাৰণ কৰে।
উপলব্ধি।ফেব্ৰিকেচনচ। চেতনা। চেতনা। নিৰ্ভৰশীল উৎপত্তিৰ ক্ষেত্ৰত
14) Classical Azerbaijani- Klassik Azərbaycan,
konsentrasiyanı inkişaf etdirmək üçün konsentrasiyanı inkişaf etdirməyə
və 5 aqreqatdan uzaqlaşmaları ilə tanış ola bilsinlər, bundan sonra
meydana gəlməsi və yoxa çıxan şeyləri müəyyənləşdirir. Asılı mənşə
baxımından
exhorts kontzentrazioa garatzea, beraz, ikuspegi landu ahal izango dute
sortutako & 5 agregatu, horren ondoren, zer esan nahi du sortutako
& Form.Feeling.Perception.Fabrications.Consciousness desagerpena by
zuen definitzen zuen iragan sartu. Menpeko jatorriari dagokionez
Буды настойліва рэкамендую развіваць канцэнтрацыю, так што яны могуць
практыкаваць разуменне ўзнікнення і скон 5 агрэгатаў, пасля чаго ён
вызначае, што ён меў на ўвазе, што ўзнікаюць і Знікненне
Form.Feeling.Perception.Fabrications.Consciousness. з пункту гледжання залежнага паходжання
ঘনত্ব বিকাশের জন্য পরামর্শ দেয় যাতে তারা 5 টি সমষ্টি থেকে উত্থাপন ও
পাসের অন্তর্দৃষ্টি অনুশীলন করতে পারে, তারপরে তিনি ফর্মের উত্থান এবং
অন্তর্ধান এবং অন্তর্ধানের মাধ্যমে তার অর্থ কী বলে। নির্ভরশীল উত্থান
শর্তাবলী
potiče da bi razvio koncentraciju tako da mogu vježbati uvid u
nastanjene i prolazak 5 agregata, nakon čega on definira šta on znači
nastajanje i nestankom forme.feeling.perice.Specije. u smislu ovisnog
porijekla
увещава да развива концентрация, така че те да могат да практикуват
представа за възникването и преминаването на 5 агрегати, след което той
определя какво означава, като възникне и изчезване на форма. По
отношение на зависимия произход
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20) Classical Catalan-Català clàssic
https://www.youtube.com/watch?v=K8or567ZSB4El
Buda exhorta per desenvolupar la concentració de manera que puguin
practicar la comprensió de la sorra de 5 agregats, després de la qual
cosa defineix el que significa derivats i desaparicions de forma. en
termes d’origen dependent
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21) Classical Cebuano-Klase sa Sugbo,
https://www.youtube.com/watch?v=w_nhT0LnVNE&t=85sAng
Buddha awhag sa pagpalambo sa konsentrasyon aron nga sila nagabuhat ug
pagsabot sa motumaw & mahanaw sa 5 aggregates, sa tapus nga siya
nagbatbat kon unsay kahulogan siya pinaagi sa motumaw & Pagkawala sa
Form.Feeling.Perception.Fabrications.Consciousness. sa mga termino sa nagsalig origination
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22) Classical Chichewa-Chikale cha Chichewa,https://www.youtube.com/watch?v=NKCuvoaduicThe
Buddha amalimbikitsa kukulitsa chidwi kuti azitha kuzindikira kuti athe
kuwuka ndikuthamangitsa zomwe akutanthauza kuti akubwera & kutha.
Pankhani yodalirika -
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23) Classical Chinese (Simplified)-古典中文（简体）,https://www.youtube.com/watch?v=aoaBim5KZmU佛陀劝告发展集中，以便他们能够介绍进入5个汇集的洞察力，之后他通过形成和消失的形式来定义他的意思.Feelception.fabrications.Coxiemenction。就依赖的起源而言
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24) Classical Chinese (Traditional)-古典中文（繁體）,https://www.youtube.com/watch?v=E2yJHcuV-uY佛陀勸告發展集中，以便他們能夠介紹進入5個匯集的洞察力，之後他通過形成和消失的形式來定義他的意思.Feelception.fabrications.Coxiemenction。就依賴的起源而言
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25) Classical Corsican-Corsa Corsicana,https://www.youtube.com/results?search_query=U+exhorts+Buddha+di+svilupp%C3%A0+cuncintrazzioni+cus%C3%AC+ch%27elli+ponu+praticari+un%27immersioni+in+u+arisen+%26+passava+luntanu+di+5+aggregates%2C+doppu+chi+si+definisce+ci%C3%B2+ch%27ellu+significheghja+da+arisen+%26+A+sparizzioni+d%C3%A2+Form.Feeling.Perception.Fabrications.Consciousness.+in+termini+di+origination+dipindentiU
exhorts Buddha di sviluppà cuncintrazzioni cusì ch’elli ponu praticari
un’immersioni in u arisen & passava luntanu di 5 aggregates, doppu
chi si definisce ciò ch’ellu significheghja da arisen & A
sparizzioni dâ Form.Feeling.Perception.Fabrications.Consciousness. in termini di origination dipindenti
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26) Classical Croatian-Klasična hrvatska,https://www.youtube.com/watch?v=y89oEA2l8BcBuddha
potiče razvoj koncentracije tako da mogu prakticirati uvid u nastanak i
prolazak 5 agregata, nakon čega definira ono što on znači tako što
znači i nestanka oblika. u smislu ovisno o nastalim
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27) Classical Czech-Klasická češtinahttps://www.youtube.com/watch?v=fLpxfUIVPSMBuddhovi
exhortů k rozvoji koncentrace tak, aby mohli praktikovat vhled do
vzniku a absolvování 5 agregátů, po kterých definuje to, co znamená
vznikat a zmizením formy. Z hlediska závislého vzniku
opmuntrer til at udvikle koncentration, så de kan øve indsigt i den
opståede og passere af 5 aggregater, hvorefter han definerer, hvad han
betyder ved at opstå og forsvinder for form
.Foder.Perception.fabrications. Konbevidsthed. Med hensyn til afhængig oprindelse
Boeddha spoort zich te ontwikkelen om concentratie te ontwikkelen,
zodat ze inzicht kunnen uitoefenen in het ontstaan en overlijden van 5
aggregaten, waarna hij definieert wat hij bedoelt door te ontstaan en
te verdwijnen van vorm.Feeling.Perception. In termen van afhankelijke oorsprong
Buddha Exhorts to Develop Concentration So That They Can Practice
Insight Into The Arising & Practice Away of 5 Aggregates,After Which
HE Defines What He Means by Arising & Disappearance of
Form.Feeling.Perception.Fabrications.consciousness. in Terms
Budho admonas evoluigi koncentriĝon por ke ili povu praktiki komprenon
pri la ŝprucanta kaj praktiko de 5 agregaĵoj, post kio li difinas tion,
kion li signifas, ke li ŝprucas kaj malaperu formulon. En terminoj aŭ
dependa origino
viitab kontsentratsiooni arendamiseks nii, et nad saaksid praktiseerida
ülevaate 5 agregaate tekkivatest ja praktikatest, pärast mida ta
määratleb, mida ta tähendab vormi tekkimist ja kadumist. Sõltuvalt või
ülalpeetav algatamine
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33) Classical Filipino klassikaline filipiinlane,
https://www.youtube.com/watch?v=5lWIpx7k9o0Ang
Buddha ay nagpapahiwatig na bumuo ng konsentrasyon upang makapagpagawa
sila ng pananaw sa pagdaragdag at pagsasanay ng 5 aggregates, pagkatapos
nito ay tinutukoy niya kung ano ang ibig niyang sabihin sa pamamagitan
ng pag-alis at pagkawala ng form.feeling.perception.fabrications.Consciousness. sa mga tuntunin o dependent na pinagmulan -
34) Classical Finnish- Klassinen suomalainen,https://www.youtube.com/watch?v=gKFSVs-mA6cBuddha
kehottaa keskittymään, jotta he voivat harjoittaa näkemystä 5
aggregaateista syntyneistä ja käytännöistä, minkä jälkeen hän
määrittelee, mitä hän tarkoittaa syntymällä ja katoamisen muodossa.
Feeling.Perception. tai riippuvainen alkuperän
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35) Classical French- Français classique,https://www.youtube.com/watch?v=HwU2tNiqDyc&t=9sLe
Bouddha exhorte à développer une concentration de manière à potpourri
exercer un aperçu de l’apparition et de la pratique de 5 agrégats,après
quoi il définit ce qu’il veut dire en provenant et en disparition de
formes.dans des termes ou une création dépendante
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36) Classical Frisian- Klassike Frysk,https://www.youtube.com/watch?v=Xk38X2rYcKwDe
Buddha Exhorts te ûntwikkeljen Konsintraasje sadat Se Kin Oefenjen
Insight Into The fanwegen misdriuwen & Oefenjen Away fan 5
Aggregates, wêrnei’t hy bepaalt Wat bedoelt hy troch fanwegen misdriuwen
& Ferdwining fan Form.Feeling.Perception.Fabrications.consciousness. yn Terms of Dependent in ûntstean -
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37) Classical Galician-Clásico galego,https://www.youtube.com/watch?v=_tsGfMd5ccoOs
exhorta Buda para desenvolver a concentración, para que poidan Práctica
introspección O xurdimento & Practice Lonxe de 5 Agregados, despois
de que el define o que quere dicir con derivados & Desaparición de
Form.Feeling.Perception.Fabrications.consciousness. en termos ou orixe dependente -
-
38) Classical Georgian-კლასიკური ქართული,https://www.youtube.com/watch?v=4h7eWXRNC8Aბუდა
მოუწოდებს განვითარება კონცენტრაცია ასე რომ შეიძლება პრაქტიკა რისთვისაც
წარმოშობილი და პრაქტიკა Away 5 აგრეგატები, რის შემდეგაც ის განსაზღვრავს,
თუ რას გულისხმობს წარმოშობილი და გაუჩინარება
Form.Feeling.Perception.Fabrications.consciousness. თვალსაზრისით და დამოკიდებული წარმოშობა
-
39) Classical German- Klassisches Deutsch,https://www.youtube.com/watch?v=CGlHR9hcb5ADer
Buddha ermahnt, sich auf die Konzentration zu entwickeln, so dass sie
Einblick in die Erziehung und Praxis von 5 Aggregaten praktizieren
können, danach definiert er, woran er bedeutet, dass er sich entwirrt
und das Verschwinden von Form.feeling.Perzeption In Begriffen oder abhängiger Entstehung
-
40) Classical Greek-Κλασσικά Ελληνικά,https://www.youtube.com/watch?v=lVkfXuPw1YcΟ
Βούδας προκρίνει να αναπτύξει τη συγκέντρωση, ώστε να μπορούν να ασκούν
πληροφορίες για την απόκτηση και την πρακτική μακριά από 5 αδρανές,
μετά από τα οποία ορίζει τι σημαίνει να προκύψουν και να εξαφανίσουν τη
φόρμα. όσον αφορά ή εξαρτημένη προέλευση
-
41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,https://www.youtube.com/watch?v=zprfJIf-87Aબુદ્ધને
એકાગ્રતા વિકસાવવા માટે પ્રોત્સાહિત કરવામાં આવે છે જેથી તેઓ 5
એકત્રીકરણની ઉદ્ભવતા અને પ્રેક્ટિસની અંતર્ગત અંતર્ગત પ્રેક્ટિસ કરી શકે,
જેના પછી તે વ્યાખ્યાયિત કરે છે કે તે ફોર્મને ઉદ્ભવતા અને અદૃશ્ય થઈ જાય
છે. Feeling.perception.fabratications. શરતો અથવા આશ્રિત ઉત્પત્તિમાં
-
42) Classical Haitian Creole-Klasik kreyòl,https://www.youtube.com/watch?v=RGnSyQ4lqPgEgzòte
yo Bouda yo devlope konsantrasyon pou yo ka ki rive Pratike Insight Nan
la & Pratike Touye nan 5 Aggregates, apre sa li defini Ki sa ki li
vle di pa ki rive & Disparisyon nan
Form.Feeling.Perception.Fabrications.consciousness. nan tèm oswa
Depandan Emisyon
-
43) Classical Hausa-Hausa Hausa,https://www.youtube.com/watch?v=yUBup5f8DS0Buddha
yi kira ga cigaba da himma domin su iya yin amfani da fahimta a cikin
tasowa & ta bayyana abin da yake nufi ta hanyar tasowa &
bacewa.Pomess.mabrications.perving.Pristion.pking.Pristion.Pamfani. A
cikin sharuddan ko amincewa -
-
44) Classical Hawaiian-Hawaiian Hawaiian,https://www.youtube.com/watch?v=V2woQpJVgtUKa
Buddha ao ikaika aku ia, e ulu ka lehulehu, i hiki anei Houʻikeʻia i
loko o ka Ala & Hou E kiola aku o ka 5 ‘Ohi a, mahope iho o na
kanawai hea HE Ho’ākāka’ He aha He o ia hoʻi, ma ka Ala & nalowale o
Form.Feeling.Perception.Fabrications.consciousness. ma Terms ole e kaukaʻi Origination
-
45) Classical Hebrew- עברית קלאסית
-
https://www.youtube.com/watch?v=WEt_5KJDlBUהבודהה
מגלה לפתח ריכוז, כך שהם יכולים להתאמן בתובנה המתעוררים והתרגומו של 5
אגרגטים, ולאחר מכן הוא מגדיר את מה שהוא מתכוון על ידי התעוררים והיעלמות
של טופס. במונחים או באורצות תלויה
-
46) Classical Hmong- Lus Hmoob,https://www.youtube.com/watch?v=4KpHINcpLd0Cov
hauj sam qhia kom mus Tsim Concentration Yog li ntawd tias Lawv yuav
xyaum pom mus rau hauv lub TSOB & Xyaum tseg ntawm 5 Aggregates, Tom
qab Uas nws txhais li cas Nws Txhais tau tias los ntawm TSOB &
Disappearance ntawm Form.Feeling.Perception.Fabrications.consciousness. nyob rau hauv Cov ntsiab lus uas los Yus Origination
-
47) Classical Hungarian-Klasszikus magyar,https://www.youtube.com/watch?v=xbhJSJWvuu0A
Buddha ösztönzi a koncentráció kialakítását, hogy betekintést
nyerhessenek az 5 aggregátumok felmerülő és gyakorlása idejére, amely
után meghatározza, hogy mit jelent a forma.Feeling.Plockcepció.
szempontból vagy függő eredetileg
-
48) Classical Icelandic-Klassísk íslensku,https://www.youtube.com/watch?v=DlYXlYFk6KoBúdda
hvattir til að þróa styrkur þannig að þeir geti æft innsýn í uppskeru
og æfir í burtu frá 5 samanlagðum, eftir það skilgreinir það sem hann
þýðir með því að koma upp og hverfa
form.Feeling.Perception.Fabrications. Í skilmálar eða upphaflegu upphaf -
-
The Buddha-agba ume, Zụlite Ịta mere na ha pụrụ Practice Insight n’ime
ịda & Practice n’Ebe of 5 aggregates, mgbe nke ọ na-akọwa ihe o site
ịda & ofufe nke Form.Feeling.Perception.Fabrications.consciousness.
na Okwu ma ọ bụ dabere originationyoutube.comForm of Five Aggregates -
50) Classical Indonesian-Bahasa Indonesia Klasik,https://www.youtube.com/watch?v=vJsAKYaoB1gSang
Buddha menasihati untuk mengembangkan konsentrasi sehingga mereka dapat
mempraktikkan wawasan tentang yang timbul & berlatih dari 5
agregat, setelah itu ia mendefinisikan apa yang dia maksud dengan timbul
& hilangnya form.PRIKASI. Dalam hal atau kemunculan tergantung
-
51) Classical Irish-Indinéisis Clasaiceach,https://www.youtube.com/watch?v=pTF26tmD5D0Na
spreagann Buddha Tiúchan a fhorbairt ionas gur féidir leo Cleachtais
léargas Isteach An eascairt & Cleachtas Away de 5 Comhiomláin,Tar
éis Cén HE Sainmhíníonn Cad Meáin sé trí eascairt & cealú de
Form.Feeling.Perception.Fabrications.consciousness. i Téarmaí nó Bunús Cleithiúnach
-
52) Classical Italian-Italiano classico,https://www.youtube.com/watch?v=gUAyw7VhqLIIl
Buddha esorta a sviluppare la concentrazione in modo che possano
praticare l’approfondimento del sorgere e della pratica di 5 aggregati,
dopo di che definisce ciò che intende sorgere e scomparsa di form.feeling.Perception.In termini o origini dipendenti
-
53) Classical Japanese-古典的なイタリア語,https://www.youtube.com/watch?v=hZssHgHCGIc&list=PLUEc4MwRlJfj2hs8LDu1IiM0ilz3CkNNo仏は、5つの骨材の生じ練習の洞察への洞察を練習することができるように凝集を促進し、その後彼はForm.Feeling.Perception.Fabrications.CosciCations.CosciCations.CONSCENTION.CONSCITIONS.CONSCITIONS.CONSCENCIONS.CONSCICS.CONSCENTION。観点や依存の起源で
-
54) Classical Javanese-Klasik Jawa,https://www.youtube.com/watch?v=ExpsQCQ-bYcBuddha
exhorts Ngembangaken Konsentrasi Supaya padha bisa Laku kaweruh Into
The njedhul & Laku Away saka 5 Aggregates, Sawise Kang HE nemtokake
Apa Panjenenganipun liya dening njedhul & Disappearance saka
Form.Feeling.Perception.Fabrications.consciousness. ing Katentuan utawa origination gumantung
-
55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,https://www.youtube.com/watch?v=3C0Mehf6fIIಬುದ್ಧನು
ಏಕಾಗ್ರತೆಯನ್ನು ಬೆಳೆಸಲು ಉದ್ಧರಣ ಮಾಡುವುದರಿಂದ ಅವುಗಳು 5 ಒಟ್ಟುಗೂಡಿಸುವಿಕೆಗೆ
ಒಳಗಾಗುವ ಮತ್ತು ಅಭ್ಯಾಸದ ಒಳನೋಟವನ್ನು ಅಭ್ಯಾಸ ಮಾಡಬಹುದು, ಅದರ ನಂತರ ಅವರು ರೂಪದಲ್ಲಿ
ಉಂಟಾಗುವ ಮತ್ತು ಕಣ್ಮರೆಯಾಗುವುದರ ಮೂಲಕ ಅವರು ಅರ್ಥೈಸಿಕೊಳ್ಳುವ ಅರ್ಥವನ್ನು
ವ್ಯಾಖ್ಯಾನಿಸುತ್ತಾರೆ.ಪರಿಭಾಷೆಯಲ್ಲಿ ಅಥವಾ ಅವಲಂಬಿ -
-
56) Classical Kazakh-Классикалық қазақ,https://www.youtube.com/watch?v=QE6O3cC7EEYБудда
концентрацияны ойлап табады, содан кейін олар 5 агрегаттың пайда болуы
мен практикасы туралы түсінік бере алады, содан кейін ол пайда болғанын
және жоғалу арқылы нені білдіретінін анықтайды.Perception. Толығырақ
немесе тәуелді болу -
-
57) Classical Khmer- ខ្មែរបុរាណ,https://www.youtube.com/watch?v=hZCCGoP6spwព្រះពុទ្ធជួយអភិវឌ្ឍការផ្តោតអារម្មណ៍ដូច្នេះពួកគេអាចអនុវត្តការយល់ដឹងអំពីការកើតឡើងនិងការអនុវត្តឆ្ងាយពី5នាក់ដែលគាត់កំណត់នូវអត្ថន័យរបស់គាត់ដោយការបាត់ខ្លួន។ នៅក្នុងលក្ខខណ្ឌឬប្រភពដើមអាស្រ័យ -
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58) Classical Kinyarwanda
https://www.youtube.com/watch?v=4i8EpCtbjbwAbashitsi
ba Buda kugirango batezimbere kwibanda kugirango bashobore gukora
ubushishozi mu kuvunja & imyitozo ngororamubiri 5, nyuma asobanura
icyo asobanura mu kwerekana & ubudasanzwe. Mu magambo cyangwa
inkomoko -
-
59) Classical Korean-고전 한국어,https://www.youtube.com/watch?v=PUFTPfCS62c부처님은 집중력을 발전시켜 5 집합체의 아기와 실무에 대한 통찰력을 실천할 수 있도록 그가 Form.Feeling.perception.Fabrications.s 의식을 싫어하는 것을 정의합니다. 면에서 또는 의존적 인 발신 -
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60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),https://www.youtube.com/watch?v=FPg1oNlifJkBuddha
ji bo pêşxistina hevsengiyê ye da ku ew di nav 5 kombenan de biparêze,
piştî ku ew diyar dike û windabûna formê ” di warê an jêderk de girêdayî
ye
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61) Classical Kyrgyz-Классикалык Кыргыз,https://www.youtube.com/watch?v=6ru3uvLX-lEБудда
топтомун жана практиканы түшүнүү үчүн, 5 агрегатка киришүү үчүн, ал
пайда болгон 5 агрегатка киришүү үчүн, ал өз оюн-зоок жана жоголуп, анын
маанисин аныктайт .feling.perception.fabrications.perception. жагынан
же көз каранды
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62) Classical Lao-ຄລາສສິກລາວ,https://www.youtube.com/watch?v=wSgpOaOnMTwພຣະພຸດທະເຈົ້າແນະນໍາພັດທະນາຄວາມເຂັ້ມຂົ້ນເພື່ອໃຫ້ພວກເຂົາປະຕິບັດຄວາມເຂົ້າໃຈໃນການເກີດຂື້ນແລະການປະຕິບັດທີ່ລາວຫມາຍຄວາມວ່າເກີດຂື້ນໂດຍການເກີດຂື້ນແລະການຫາຍຕົວໄປ.
ໃນແງ່ຫຼືການກໍາເນີດທີ່ຂື້ນກັບ
-
63) Classical Latin-LXII) Classical Latin,https://www.youtube.com/watch?v=KJa-tkxOwLgIn
Buddha exhortatur ut develop concentration ut possint exercere
prudentiam in ortum & usu auferetur a V aggregata, post quam definit
quod ipse est ab ortio & evanescit
form.feeling.Preception.fabrications.conscientiae. In terms aut
dependens originem -
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64) Classical Latvian-Klasiskā latviešu valoda,https://www.youtube.com/watch?v=lnQuIGxteGI&t=59sBudas
pamāca, lai attīstītu koncentrēšanās, lai viņi varētu Practice
ieskatu,ko radījuši un prakse Away5 rādītāju, pēc kura viņš nosaka,ko
viņš domā ar ko radījuši un izzušana
Form.Feeling.PerceptionFabrications.consciousness. Runājot vai atkarīgās
rašanās
-
65) Classical Lithuanian-Klasikinė lietuvių kalba,https://www.youtube.com/watch?v=Y9GnNOjFOP8Buda
bara, kad Plėtoti Koncentracija taip, kad jie gali praktikuoti įžvalgų,
atsirandantys ir praktika Svečiuose 5 užpildai, po kurio jis apibrėžia
tai, ką jis priemones, atsirandantys & dingimas
Form.Feeling.Perception.Fabrications.consciousness. Kalbant ar priklausomų inicijavimas
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66) Classical Luxembourgish-Klassesch Lëtzebuergesch,https://www.youtube.com/watch?v=m6p_jfTWe9wDe
Buddha Exhorts Konzentratioun ze entwéckelen, fir datt si kënne jo net
Asiicht an der Praxis entstane & Away vun 5 Bodrum, No wat hien
definéiert Wat Hien Means vun iergendengem & Ofbau vun
Form.Feeling.Perception.Fabrications.consciousness. an Konditioune oder ofhängeg Origination
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67) Classical Macedonian-Класичен македонски,https://www.youtube.com/watch?v=mBg6wTQJN9UБуда
ги поттикнува да развие концентрација, така што тие можат да
практикуваат увид во изгледот и практиката на 5 агрегати, по што тој го
дефинира она што тој го значи со појава и исчезнување на
формата.Фелирајќи. Во смисла или зависно потекло
-
68) Classical Malagasy,класичен малгашки,https://www.youtube.com/watch?v=z1eGQSAPcBsNy
Bouddha Namporisika ny Ampitomboy Fifantohana mba ho zatra Afaka ny
momba ny hitsangana sy ho zatra Away of 5 Aggregates, Rehefa izay
mamaritra Inona no fomba hitsangana & fanjavonan’ny
Form.Feeling.Perception.Fabrications.consciousness. in Terms na miankina Origination -
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69) Classical Malay-Melayu Klasik,https://www.youtube.com/watch?v=W2h2yEcNFvgBuddha
menganjurkan untuk membangunkan kepekatan supaya mereka dapat
mengamalkan wawasan tentang yang timbul dan mempraktikkan 5 agregat,
selepas itu dia mentakrifkan apa yang dimaksudkan dengan timbul &
hilang bentuk .feeling.perception. dalam istilah atau asal-usul yang bergantung
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70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,https://www.youtube.com/watch?v=a4hKxBPTsyk&t=111sതടവറ
വികസിപ്പിക്കുന്നതിനായി ബുദ്ധൻ ഉദ്ബോധിപ്പിക്കുന്നു, അതിനാൽ അവർക്ക്
ഉണ്ടാകാനും 5 അഗ്രചനങ്ങൾ നടത്താനും കഴിയും. നിബന്ധനകളിൽ അല്ലെങ്കിൽ ആശ്രിത
ഉത്ഭവത്തിൽ -
-
71) Classical Maltese-Klassiku Malti,https://www.youtube.com/watch?v=226w04QMPzQIl
tħeġġeġ lill Buddha Tiżviluppa Konċentrazzjoni Allura Dik Huma jistgħu
Prattika Insight Into Il Joħorġu & Prattika Away ta ‘5 Aggregati,
Wara Liema HE jiddefinixxi Liema He Mezzi li Joħorġu & Għajbien ta
Form.Feeling.Perception.Fabrications.consciousness. fil Termini jew oriġini-Dipendenti
-
72) Classical Maori-Maori Maori,https://www.youtube.com/watch?v=G0ar682fpH0Ko
te Buddha enginaki ki whakawhanake takapau Heoi e ratou taea Practice
Insight ki te wawe & Practice atu o 5 māpele, muri nei ka motuhia
aha ia Founga e wawe & Disappearance o
Form.Feeling.Perception.Fabrications.consciousness. i roto i Ngā
origination Takitini ranei
-
73) Classical Marathi-क्लासिकल माओरी,https://www.youtube.com/watch?v=DI9LBkAQSQ0बुद्ध
एकाग्रता विकसित करण्याचा सल्ला देतात जेणेकरून ते 5 एकूण लोकांच्या
अंतर्ज्ञान आणि सराव मध्ये अंतर्दृष्टी आणि सराव अभ्यास करू शकतील,
त्यानंतर तो फॉर्म isinging आणि अपमानजनक काय आहे हे परिभाषित करते.
Formeling.pling.fabrarrations. व्याख्य. अटी किंवा आश्रित उत्पत्ति
-
74) Classical Mongolian-Сонгодог Монгол,https://www.youtube.com/watch?v=eSfY7kQJfMkБудда
нь концентрацийг боловсруулж, практикийг боловсруулж, дадлага хийх
боломжтой бөгөөд энэ нь үүссэн бөгөөд дараа нь үүссэн бөгөөд дараа нь
үүссэн. нэр томъёо эсвэл хамааралтай эх үүсвэрт
-
75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),https://www.youtube.com/watch?v=zlOQ41q53hkမြတ်စွာဘုရားသည်အာရုံစူးစိုက်မှုတိုးတက်စေရန်တိုက်တွန်းမှုတိုးပွားစေရန်တိုက်တွန်းချက်ကိုပြုလုပ်နိုင်သည်
ဖြစ်. , စည်းကမ်းချက်များသို့မဟုတ်မှီခိုဖြစ်ပေါ်၌တည်၏ -
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76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),https://www.youtube.com/watch?v=Mp4QglgLTVIबुद्धको लागि एकास्तता विकास गर्न को लागी। नियम वा निर्भर स्थल मा
-
-
77) Classical Norwegian-Klassisk norsk,https://www.youtube.com/watch?v=NJ9UtuWfs3UBuddhaen
oppfordrer seg til å utvikle konsentrasjonen slik at de kan øve innsikt
i oppstart og praksis unna 5 aggregater, hvorpå han definerer hva han
mener ved å følge og forsvunnelse av form. Feilsøking. i form eller
avhengighetsopprinnelse
-
78) Classical Odia (Oriya)https://www.youtube.com/watch?v=aARSYaH-uJw
ବୁଦ୍ଧ ଏକାଗ୍ରତାର ବିକାଶ ପାଇଁ ପରାମର୍ଶ ଦିଅନ୍ତୁ ଯାହା ଦ୍ they ାରା ସେମାନେ 1
ଏଗ୍ରିଗେଟ୍ ଏବଂ ଅଦୃଶ୍ୟତା ଯାହା କରିବା ପରେ ସେ ବ୍ୟାଖ୍ୟା କରନ୍ତି ଏବଂ ଅଦୃଶ୍ୟତା
ଯାହା ସେ ବ୍ୟାଖ୍ୟା କରନ୍ତି | ଦୃଷ୍ଟିରୁ ନିର୍ଭରଶୀଳ ଉତ୍ପତ୍ତି କିମ୍ବା |youtube.comBUDDHA IN YOUR MIRROR Practical Buddhism and the Search for Self FULL…While
the notion that “happiness can found within oneself” has recently
become popular, Buddhism has taught for thousands of years -
-
79) Classical Pashto- ټولګی پښتو -
https://www.youtube.com/watch?v=4WERuWrO86Yد
بودا د تیري په تمرکز پراختیا د دې لپاره چې هغوی کولی شي تمرين انسایټ د
تمرين راپورته او د 5 کوټی وفات شو، چې د هغه تعریف څه هغه وسیله وروسته له
خوا راپورته او د Form.Feeling.Perception.Fabrications.consciousness
ناپدید ته. په اصطلاح يا اتکا اصل په
-
80) Classical Persian-کلاسیک فارسی
-
https://www.youtube.com/watch?v=mv9FoHpbcqQبودا
به منظور توسعه تمرکز، به طوری که آنها می توانند بینش را در مورد رشد و
تمرین دور از 5 جمع آوری، پس از آن تعریف می کند که او چه چیزی را به معنی
با ایجاد و ناپدید شدن فرم .feeling.peption.pabrications. در شرایط یا
وابستگی وابسته
-
81) Classical Polish-Język klasyczny polski,https://www.youtube.com/watch?v=urpS14Ut9-Y&list=RDCMUCj-SWZSE0AmotGSQ3apROHw&start_radio=1Budda
naprzemienna do rozwoju koncentracji, aby mogli ćwiczyć wgląd w
wynikające z 5 agregatów, po czym określa, co on na myśli, z wyniku i
zniknięcia formularza. W kategoriach lub zależnym
-
82) Classical Portuguese-Português Clássico,https://www.youtube.com/watch?v=csNv8kzNQpcO
Buda exorta a desenvolver concentração para que possam praticar uma
visão sobre a surgimento e a prática de 5 agregados, após o que ele
define o que ele quer, surgindo e desaparecimento de
Form.Feeling.perception.fabrications.Em termos ou originação dependente
-
83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,https://www.youtube.com/watch?v=ZeblWZLXDYs&t=6sਇਸ
ਲਈ ਜੋ ਉਹ ਕਰ ਸਕਦਾ ਹੈ ਪ੍ਰੈਕਟਿਸ ਇਨਸਾਈਟ ਵਿੱਚ, The ਉੱਦਮ ਅਤੇ ਪ੍ਰੈਕਟਿਸ 5 ਨੂੰ
ਜੋਡ਼ਦਾ ਹੈ ਦੇ ਦੂਰ, ਉੱਦਮ ਅਤੇ
Form.Feeling.Perception.Fabrications.consciousness ਦੇ ਲੁਪਤ ਕੇ ਜੋ ਉਸ ਨੇ
ਦੱਸਦਾ ਹੈ ਕਿ ਉਸ ਨੇ ਦਾ ਮਤਲਬ ਬਾਅਦ ਬੁੱਢਾ ਨੂੰ ਤਾਕੀਦ ਕਦਰਤ ਵਿਕਸਿਤ ਕਰਨ ਲਈ. ਨਿਯਮ ਜ
ਨਿਰਭਰ Origination ਵਿਚ
-
84) Classical Romanian-Clasic românesc,https://www.youtube.com/watch?v=S2n5QheOkR8Expunerea
lui Buddha să dezvolte concentrare, astfel încât să poată practica o
perspectivă asupra apariției și practicilor din 5 agregate, după care el
definește ceea ce înseamnă prin apariția și dispariția formularului.
Descripția în termeni sau de origine dependentă
-
85) Classical Russian-Классический русский,https://www.youtube.com/watch?v=fzNZHRV0KvQБудда
призывает разрабатывать концентрацию, чтобы они могли практиковать
представление о возникновении и практике от 5 агрегатов, после чего он
определяет то, что он означает, возникающий и исчезновения формы. Форма.
в терминах или зависимом возникновении
-
86) Classical Samoan-Samoan Samoa,https://www.youtube.com/watch?v=k2X61dRvEDUO
le Buddha Beaphorts e atiaʻe ai le mafaufau lelei ina ia mafai ona
faʻatautaia le malamalamaga i luga o le malaga ma faʻataʻitaʻi, pe a na
ia faamatalaina le uiga o le fausiaina o le fausia & diffection. I
tulaga poʻo le faʻalagolago i le iʻuga
-
87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्https://www.youtube.com/watch?v=X2dKaqXeCsI&t=1511sथे
भुड्द एxहोर्ट्स् टो डेवेलोप् cओन्cएन्ट्रटिओन् सो तट् तेय् cअन् प्रcटिcए
इन्सिघ्ट् इन्टो ते अरिसिन्ग् & पस्सिन्ग् अwअय् ओफ़् 5
अग्ग्रेगटेस्,अफ़्टेर् wहिच् हे डेफ़िनेस् wहट् हे मेअन्स् ब्य् अरिसिन्ग्
& ढिसप्पेअरन्cए ओफ़् Fओर्म्.Fईलिन्ग्.Pएर्cएप्टिओन्.Fअब्रिcअटिओन्स्.Cओन्स्cइओउस्नेस्स्. इन् टेर्म्स् ओफ़् डेपेन्डेन्ट् ओरिगिनटिओन् -
-
88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,https://www.youtube.com/watch?v=67iUh8qSs90Bidh
am Buddha a ’sìoladh a leasachadh gus an urrainn dhaibh sealladh a
leasachadh gus an urrainn dhaibh 5 àrda a tha e a’ ciallachadh a bhith
ag atharrachadh agus a ‘dol à bith.fiorrachd.fiorrentsness. A thaobh tùs
no an urra
-
89) Classical Serbian-Класични српски,https://www.youtube.com/watch?v=2fOJ8hMzlJsБуда
показује да развија концентрацију како би могли да практикују увид у
насталу и праксу од 5 агрегата, након чега дефинише шта он значи
насталом и не нестаје од форме.Феелинг.Перцептион.Фабрицатионс. у
погледу или зависном пореклом -
-
90) Classical Sesotho-Seserbia ea boholo-holo,https://www.youtube.com/watch?v=b0f3mFm0eVMBuddha
khothatsa ho Hlaolela Mahloriso le hore ba ka Itloaetseng ho Insight
Kena ho hlahang & Itloaetseng ho Tlosa of 5 Aggregates, ka mor’a moo
a hlalosa eng O Bolela ka hlahang & nyamele
Form.Feeling.Perception.Fabrications.consciousness. ka Terms kapa itšetlehileng Origination -
-
91) Classical Shona-Shona Shona,https://www.youtube.com/watch?v=43LIPdgLNjoThe
Buddha anokurudzira Kukudziridza Concentration Saka kuti vanogona
Practice Insight Into The yomuka & Practice Away 5 Aggregates,
achibva rinorondedzera zvaanoreva nokuita yomuka & kunyangarika
Form.Feeling.Perception.Fabrications.consciousness. mu Terms kana zvaanoda Origination -
-
92) Classical Sindhi,
-
https://www.youtube.com/watch?v=Yswwm-gxnFUٻڌ
ڌرم ترقي پسندي ترقي ڪرڻ جي وضاحت ڪري ٿو ته جيئن اهي 5 مجموعي جي اغوا ۽
روپ ۾ اچڻ تي عمل ڪري رهيا آهن. شرطن يا انحصار جي شروعات ۾
-
93) Classical Sinhala-සම්භාව්ය සිංහල,https://www.youtube.com/watch?v=b5GYDszEyls&t=184sසමස්ත
5 න් පැන නගින ආසන්නයේ හා පුහුණුව පිළිබඳ අවබෝධයක් ලබා ගැනීම සඳහා බුදුන්
වහන්සේ සාන්ද්රණය වර්ධනය කර ගැනීමට අවවාද කරයි. ඉන්පසු ආකෘති පත්රය පැන
නගින හා අතුරුදහන් වීමෙන් ඔහු අදහස් කරන්නේ ආකෘතියයි. කොන්දේසි හෝ යැපෙන
ආරම්භයේ
-
94) Classical Slovak-Klasický slovenský,https://www.youtube.com/watch?v=JEwQvlfMUf8&list=PLAinme1AZLiR70_kJ6ihHaZhcnzld1SDcBudhu
nabáda rozvíjať koncentrácie tak, aby mohli Practice možnosť nahliadnuť
do Vznikajúce a praxe preč 5 Štrk, po ktorom sa definuje, čo má na
mysli tým Vznikajúce a Zmiznutie
Form.Feeling.Perception.Fabrications.consciousness. V podmienkach alebo
závislého vznikania -
-
95) Classical Slovenian-Klasična slovenska,https://www.youtube.com/watch?v=CQqWErhNWrcBuda
spodbuja, da razvijejo koncentracija, tako da lahko praksa vpogled v
nastajanje in prakse Away 5 agregati, nato pa je določa, kaj misli, ki
izvirajo in Izginotje
Form.Feeling.Perception.Fabrications.consciousness. v pogojih ali
odvisne od nastanka
-
96) Classical Somali-Soomaali qowmiyadeed,https://www.youtube.com/watch?v=nU_pFngoTfcBuddha
waa dhiirrigelisaa in ay horumariyaan feejignaanta si ay ugu dhaqmaan
fahamka iyo ku-meel-gaarka ah ee 5-da gebi ahaanba, ka dib marka uu ka
dhigan yahay inuu kaco & luminta ah ee Foomka.feling.pabrice-ka.
Marka la eego ama asal ahaan ku tiirsan
-
97) Classical Spanish-Español clásico,https://www.youtube.com/watch?v=QAv-S8Nj1PgEl
Buda exhorta a desarrollar concentración para que puedan practicar la
información de la consistencia y la práctica de 5 agregados, después de
lo cual define lo que quiere decir por surgir y desaparición de la forma
.Feeling.perception.fabrications.consciencia. En términos o originación dependiente.
-
98) Classical Sundanese-Sunda Klasik,https://www.youtube.com/watch?v=URo_P0AyNKgBuddha
ngabuang konsentrasi sahingga aranjeunna tiasa ngalaksanakeun wawasan
kana timbul & praktek jauh tina 5 agrégat, saatos anjeunna nyatakeun
naon anu hartosna ku aréa & leungitna Dina hal atanapi teu
ngandelkeun
-
99) Classical Swahili,Kiswahili cha Classical,https://www.youtube.com/watch?v=URo_P0AyNKgBuddha
inahimiza kuendeleza ukolezi ili waweze kufanya ufahamu juu ya kuanzia
na kufanya mbali na makundi 5, baada ya hapo anafafanua kile
anachomaanisha kwa kuanzia na kutoweka kwa fomu.Kuweka. kwa maana au
asili ya tegemezi
-
100) Classical Swedish-Klassisk svensk,https://www.youtube.com/watch?v=DNROKQci2F8Buddha
uppmanar att utveckla koncentration så att de kan utöva insikt i det
uppstod och praxis bort från 5 aggregat, varefter han definierar vad han
innebär genom att uppstå och försvinnandet av
form.Feeling.Perception.Fabrications.Consusioness. i termer eller beroende härkomst
-
101) Classical Tajik-тоҷикӣ классикӣ,https://www.youtube.com/watch?v=xnu36tyJtKsБуддо
барои рушди консентратсия насиҳат медиҳад, то онҳо дар бораи сохтани ва
амалия аз он амал кунанд, ки он чизеро, ки бофтанаш мумкин аст, ба
вуҷуд оварад ва нопадид шудан аз он, ки ба вуҷуд меорад
.fabulys.fobrications. дар робита ё пайдоиши вобастагӣ -
102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,https://www.youtube.com/watch?v=XLUNaSXbGqAபுத்தர்
செறிவு வளர வளர உதவுகிறது, அதனால் அவர்கள் எழுச்சி மற்றும் நடைமுறையில் 5
aggregates விட்டு, பின்னர் அவர் எழும் மற்றும் காணாமல் போகிறது என்ன
என்பதை வரையறுக்கிறது மற்றும் காணாமல் போய்விடும். அடிப்படையில் அல்லது
சார்பு தோற்றம்
-
103) Classical Tatarhttps://www.youtube.com/watch?v=JKfXin5jxrwАлар
практик аңлау теленә кайсы УЛ билгели нәрсә ул акчалар соң эялян карау
Form.Feeling.Perception.Fabrications.consciousness юкка буенча, Юкка 5
агрегатлар белән карау практикасы эялян алмыйбыз, шуңа күрә Будда
чакыра, кайчагында үстерергә. Шартларын я Origination теле
-
104) Classical Telugu- క్లాసికల్ తెలుగు,https://www.youtube.com/watch?v=MITTrk27e_k&t=362sబుద్ధ
సాంద్రీకరణను అభివృద్ధి చేయడానికి ఉత్సాహపరుస్తుంది, తద్వారా వారు
ఉత్పన్నమయ్యే మరియు అభ్యాసంను 5 కంకరల నుండి బయటపడవచ్చు, దాని తరువాత అతను
ఊహించటం మరియు రూపం యొక్క అదృశ్యం మరియు అదృశ్యమవడం ద్వారా అతను అర్థం
చేసుకుంటాడు. ఫ్రాబ్రేషన్. నిబంధనలలో లేదా ఆధారపడి ఉద్భవించిన
-
105) Classical Thai-ภาษาไทยคลาสสิก,https://www.youtube.com/watch?v=trrK7lgL9WEพระพุทธเจ้าเตือนให้พัฒนาความเข้มข้นเพื่อให้พวกเขาสามารถฝึกฝนข้อมูลเชิงลึกเกี่ยวกับการเกิดขึ้นและการปฏิบัติของมวลรวม
5
รายการหลังจากนั้นเขากำหนดสิ่งที่เขาหมายถึงโดยการเกิดขึ้นและการหายตัวไปของ
Form.Feeling.Perception ในแง่หรือการกำเนิดขึ้นอยู่กับ
-
106) Classical Turkish-Klasik Türk,https://www.youtube.com/watch?v=QTYjF9vxvAoBuda,
konsantrasyon geliştirmeyi teşvik etmeyi başarırlar, böylece 5
agregadan kurtulma ve pratikte anlatmaya çalışabilecekleri, ardından
Form.Feeling.Perception.Fabrications.ConsConiess’in ortaya çıkmasıyla ne
demek istediğini tanımlar. açıdan veya bağımlı kökende
-
107) Classical Turkmenhttps://www.youtube.com/watch?v=PDLotoudQmEBudha ETRORTLAR, soňra görnüşini ýüze çykarmak we işlemek 5 jemagaty netijesinde. nukdaýnazaryndan ýa-da garaşly gelip çykyşda
-
108) Classical Ukrainian-Класичний український,https://www.youtube.com/watch?v=VUJrR5yqiDsБудда
закликає розвивати концентрацію, щоб вони могли практикувати розуміння
виникнення та практики від 5 агрегатів, після чого він визначає, що він
означає, що виникає та зникнення форми. з точки зору або залежного
виникнення
-
109) Classical Urdu- کلاسیکی اردو
-
https://www.youtube.com/watch?v=7JA6pn_xgLcبدھ
کو حراستی کو فروغ دینے کے لئے حوصلہ افزائی کرتا ہے تاکہ وہ 5 مجموعی طور
پر پیدا ہونے والی اور مشق میں بصیرت پر عمل کرسکیں، جس کے بعد وہ فارم.
feeling.perception.fabrications.consication.consication.consication.consication.consication.Consization.consication.Fignimations.Consizations.Consizations.consizing کے پیدا ہونے اور غائب کی طرف سے اس کی وضاحت کی طرف سے اس کی وضاحت کر سکتے ہیں کے بعد. شرائط یا انحصار کی منتقلی -
-
110) Classical Uyghur,https://www.youtube.com/watch?v=swcHQdaB3ssئۇلار
ئەمەلىيەت Insight Into The قايسى ئۇ ئايدىڭلاشتۇرۇلغان نېمە ئۇ ئۇسۇللار
كېيىن پەيدا & Form.Feeling.Perception.Fabrications.consciousness
يوقالغانلىقتىن بىلەن يۈز 5 Aggregates قىلىش ۋە ئەمەلىيەتتىن ئۆتكۈزۈش
پەيدا شۇڭلاشقا بۇت Exhorts قويۇقلۇقى راۋاجلاندۇرۇش. كېلىشىمى ياكى تايىنىدۇ Origination يىلى
-
111) Classical Uzbek-Klassik o’z,https://www.youtube.com/watch?v=kkIna3-8w2QUlar
amaliyoti anglamoq into The u belgilaydi nima o’zi keyin paydo bo’lgan
va Form.Feeling.Perception.Fabrications.consciousness ning yo’qolib,
Ryder 5 Göstergelerinin va amaliyot manbalaridan mumkinmi shunday Budda
shunaqa maslahat xamda rivojlantirish. Shartlariga yoki qaram paydo
-
112) Classical Vietnamese-Tiếng Việ,https://www.youtube.com/watch?v=V1wUnGL1UEEĐức
Phật khuyến khích phát triển sự tập trung để họ có thể thực hành cái
nhìn sâu sắc về sự phát sinh và thực hành 5 tổng hợp, sau đó ông định
nghĩa những gì anh ta có nghĩa là phát sinh và biến mất của
Form.Feeling.Fabrication.Fabrications. Về mặt hoặc nguồn gốc phụ thuộc -
-
113) Classical Welsh-Cymraeg Clasurol,https://www.youtube.com/watch?v=JsklRpU4ouoMae’r
Bwdha yn annog canolbwyntio fel y gallant ymarfer cipolwg ar y broses
sy’n codi ac ymarfer i ffwrdd o 5 agregau, ac ar ôl hynny mae’n
diffinio’r hyn y mae’n ei olygu trwy ddeillio a diflaniad
form.felenception.fabrications.cymarferol. o ran tarddiad neu ddibynnydd dibynnol
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114) Classical Xhosa-IsiXhosa zesiXhosa,https://www.youtube.com/watch?v=5hf-CbdDUoAThe
Buddha ibongoza ukuba Ukuphuhlisa Yoxinaniso ukuze Practice Insight
Into The Okuye & Practice Away yesixa-5, emva koko Uchaza oko
sikutshoyo xa Okuye & Ukunyamalala
Form.Feeling.Perception.Fabrications.consciousness. kwiKota yesi okanye
Origination oxhomekekileyo -
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115) Classical Yiddish- קלאסישע ייִדיש
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https://www.youtube.com/watch?v=M99aCmX38UAדער
בודאַ עקסערט צו אַנטוויקלען קאַנסאַנטריישאַן אַזוי אַז זיי קענען פיר
ינסייט אין די ערייזינג און פיר אַוועק פון 5 אַגראַגייץ, נאָך וואָס ער די
דיפיינז וואָס ער דעפינירןעד און דיסאַפּירז. אין טערמינען אָדער אָפענגיק
ערידזשאַניישאַן
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116) Classical Yoruba-Yoruba Yoruba,https://www.youtube.com/watch?v=6U1AnWED8boThe
Buddha ngbàni lati Dagbasoke Fojusi ki nwọn le Dára ìjìnlẹ sinu awọn
dide & Dára Away ti 5 aggregates, Lẹhin ti ti o asọye Ohun ti O si
tumo nipa dide & disappearance ti
Form.Feeling.Perception.Fabrications.consciousness. ni ofin tabi awọn ti
o gbẹkẹle origination
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117) Classical Zulu-I-Classical Zulu
https://www.youtube.com/watch?v=ZcsPcnJ9gP0I-Buddha
iyakhuthaza ukuthuthukisa ukugxila ukuze ikwazi ukuzijwayeza ukuqonda
ngokuqhamukayo nokuzijwayeza okuhlanganisiwe okungu-5, ngemuva kwalokho
ichaza ukuthi isho ukuthini ngokuvela
nokunyamalala.Izincazelo.Izincazelo. Ngokuvumelana noma ukuncika kokuvel
Jhanas
Non-returner
Bhikkhu PesalaWhere Have You Come From? |
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The During |
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The Weaver’s DaughterOne Three The “Young girl, where have you come from?” “Young girl, where are you going to?” “Do you not know?” “Do you know?” The The Buddha silenced them and asked the girl to explain her answers. The girl replied: “When “When “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 The “Blind is this world, only a few can see clearly. The girl realised nibbāna and became a Stream-winner on hearing this verse. The The This One Self-view “They blame those who speak too much, Similarly, How Real Self-view After The Non-returners The A Due It To When Attachment At To |
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Kindly visit:
http://www.webupon.com/Web-Talk/25-Useful-and-Entertaining-Websites.54156
http://youtube.com/watch?v=YVc-i9XfBn0
http://youtube.com/watch?v=q3hcuVg2MHA
http://www.youtube.com/watch?v=m3pATKNuk6I&NR=1
http://www.youtube.com/watch?v=HSOPcHoNNXc&feature=related
http://www.youtube.com/watch?v=d3Hegaqigzc&feature=related
http://www.youtube.com/watch?v=Wzn8h0RtDvg&feature=related
http://youtube.com/watch?v=ZJQiiormJUk
http://youtube.com/watch?v=vLECDjJQB4w
http://youtube.com/watch?v=EaNpqG58270
http://youtube.com/watch?v=vaK4cJLSpcA
http://youtube.com/watch?v=1SJDU1obQJM
http://youtube.com/watch?v=wWkBt6ufFO0
http://youtube.com/watch?v=1X1jTy4E3Cw
http://youtube.com/watch?v=QKB_-dORLlU
http://youtube.com/watch?v=WvQ67njr5z0
http://youtube.com/watch?v=ocwTHbYXqng
http://youtube.com/watch?v=zB1R3fgVJeY
http://youtube.com/watch?v=caj-CoAReLA
Ambedkar , Jai Bhim {Majya jati che jaati che}
Maha Mayawati ji & Satish Chandra Mishra Ji raised their voice in
Parliament about the fraud EVMs entire Sarva Samaj is talking about it.
Now if they ask them to Grow vegetables
fruit plants & be proud like elephant that path will help for their Eternal Bliss. lotus the election symbol of BJP which has to be draped by CEC like it draped elephant symbol of BSP for level playing ground. Also the EVMs must be replaced by Ballot papers,BSP as ruling party went for polls the CEC draped elephant symbol for
level playing ground. Now BJP ruling party will go for polls. All the
National flower lotus symbol which is found in public places by
different gods on them must be draped by the CEC & the EVMs banned.
lotus symbol of BJP as done to elephant symbol of BSP & also replace EVMs with Ballot papers as followed by majority of democracies of the world level playing ground. lotus symbol of BJP as done to elephant symbol of BSP & also replace EVMs with Ballot papers as followed by majority of democracies of the world level playing ground.Congress leader in poll-bound Madhya Pradesh has made a baffling demand
for all lotus ponds to be covered as the flower, a BJP symbol, could
influence vote…
lotus the election symbol of BJP which has to be draped by CEC like it draped elephant symbol of BSP for level playing ground. Also the EVMs must be replaced by Ballot papers,Maha Mayawati ji & Satish Chandra Mishra Ji raised their voice in
Parliament about the fraud EVMs entire Sarva Samaj is talking about it.
Now if they ask them to Grow vegetables
fruit plants & be proud like elephant that path will help for their Eternal Bliss.Maha Mayawati ji & Satish Chandra Mishra Ji raised their voice in
Parliament about the fraud EVMs entire Sarva Samaj is talking about it.
Now if they ask them to Grow vegetables
fruit plants & be proud like elephant that path will help them. lotus symbol of BJP as done to elephant symbol of BSP & also replace EVMs with Ballot papers as followed by majority of democracies of the world level playing ground.
video is about dream vision of J Chandrasekharan who has constructed
Kushinara Nibbana Bhumi Pagoda Bengaluru, This pagodan is built where
people can come make use of the place and get maximum benefit.
Bell Peppers Cucumber Carrots Beans in pots like Free Birds in Vegan White Home to make the hungry minds to glow like Lotus.Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha
Prapanchmay karunge.” (We will make the whole world Prabuddha Prapanch
video is about dream vision of chandrashaker who has build terrace
vipassana pagoda in Bangalore,new thippasandra, This pagodan is built
where people ca…
WORLD WILL BE FREE FROM HOAX - STRENGTHENING THE TRUST FOR BEST OF HEALTH -SINGAPORE UNIVERSITY SURVEY
Online Positive Universal Prabuddha Intellectuals Convention.
After Bath Practice Patanjali Yogic Meditation From 04:00 AM to 05:00 AM at
𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖
18𝙛𝙩 𝘿𝙞𝙖. 𝙖 3𝘿 360 𝙙𝙚𝙜𝙧𝙚𝙚 𝙘𝙞𝙧𝙘𝙪𝙡𝙖𝙧 𝙋𝙖𝙜𝙤𝙙𝙖 𝙖𝙩
𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚,
668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙,
8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚,
𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪,
𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖,
𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡
𝙗𝙪𝙙𝙙𝙝𝙖𝙨𝙖𝙞𝙙2𝙪𝙨@𝙜𝙢𝙖𝙞𝙡.𝙘𝙤𝙢
𝙟𝙘𝙨4𝙚𝙫𝙚𝙧@𝙤𝙪𝙩𝙡𝙤𝙤𝙠.𝙘𝙤𝙢
𝙟𝙘𝙝𝙖𝙣𝙙𝙧𝙖𝙨𝙚𝙠𝙝𝙖𝙧𝙖𝙣@𝙮𝙖𝙝𝙤𝙤.𝙘𝙤𝙢
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Spread the Words of Buddha from
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Practicing Mindful Swimming at Dolphin Aquatics at Halasuru from 05:30 AM to 07:00 AM
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How many languages are there in the world?
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7,117 languages are spoken today.
That number
is constantly in flux, because we’re learning more about the world’s
languages every day. And beyond that, the languages themselves are in
flux. They’re living and dynamic, spoken by communities whose lives are
shaped by our rapidly changing world. This is a fragile time: Roughly 0%
of languages are now endangered, often with less than 1,000 speakers
remaining. Meanwhile, just 23 languages account for more than half the
world’s population.
When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso
language/Magadhi Prakrit,Classical Hela Basa (Hela Language),Classical
Pāḷi which are the same. Buddha spoke in Magadhi. All the 7,139
languages and dialects are off shoot of Classical Magahi Magadhi. Hence
all of them are Classical in nature (Prakrit) of Human Beings, just like
all other living speices have their own natural languages for
communication. 117 languages are translated by https://translate.google.comin-
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01) Classical Magahi Magadhi,
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02) Classical Chandaso language,
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03)Magadhi Prakrit,04)
Classical Hela Basa (Hela Language),
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05) Classical Pāḷi,
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06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
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07) ClassicalCyrillic08) Classical Afrikaans– Klassieke Afrikaans09) Classical Albanian-Shqiptare klasike,10) Classical Amharic-አንጋፋዊ አማርኛ,11) Classical Arabic-اللغة العربية الفصحى12) Classical Armenian-դասական հայերեն,13) Classical Assamese-ধ্ৰুপদী অসমীয়া
14) Classical Azerbaijani- Klassik Azərbaycan,
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20) Classical Catalan-Català clàssic
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21) Classical Cebuano-Klase sa Sugbo,
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22) Classical Chichewa-Chikale cha Chichewa,23) Classical Chinese (Simplified)-古典中文（简体）,24) Classical Chinese (Traditional)-古典中文（繁體）,25) Classical Corsican-Corsa Corsicana,26) Classical Croatian-Klasična hrvatska,
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27) Classical Czech-Klasická čeština28) Classical Danish-Klassisk dansk,Klassisk dansk,29) Classical Dutch- Klassiek Nederlands,30) Classical English,Roman,31) Classical Esperanto-Klasika Esperanto,32) Classical Estonian- klassikaline eesti keel,
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33) Classical Filipino klassikaline filipiinlane,
34) Classical Finnish- Klassinen suomalainen,35) Classical French- Français classique,36) Classical Frisian- Klassike Frysk,37) Classical Galician-Clásico galego,38) Classical Georgian-კლასიკური ქართული,39) Classical German- Klassisches Deutsch,40) Classical Greek-Κλασσικά Ελληνικά,41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,42) Classical Haitian Creole-Klasik kreyòl,43) Classical Hausa-Hausa Hausa,44) Classical Hawaiian-Hawaiian Hawaiian,45) Classical Hebrew- עברית קלאסית46) Classical Hmong- Lus Hmoob,47) Classical Hungarian-Klasszikus magyar,48) Classical Icelandic-Klassísk íslensku,49) Classical Igbo,Klassískt Igbo,50) Classical Indonesian-Bahasa Indonesia Klasik,51) Classical Irish-Indinéisis Clasaiceach,52) Classical Italian-Italiano classico,53) Classical Japanese-古典的なイタリア語,54) Classical Javanese-Klasik Jawa,55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,56) Classical Kazakh-Классикалық қазақ,57) Classical Khmer- ខ្មែរបុរាណ,58) Classical Kinyarwanda59) Classical Korean-고전 한국어,60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),61) Classical Kyrgyz-Классикалык Кыргыз,62) Classical Lao-ຄລາສສິກລາວ,63) Classical Latin-LXII) Classical Latin,64) Classical Latvian-Klasiskā latviešu valoda,65) Classical Lithuanian-Klasikinė lietuvių kalba,66) Classical Luxembourgish-Klassesch Lëtzebuergesch,67) Classical Macedonian-Класичен македонски,68) Classical Malagasy,класичен малгашки,69) Classical Malay-Melayu Klasik,70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,71) Classical Maltese-Klassiku Malti,72) Classical Maori-Maori Maori,73) Classical Marathi-क्लासिकल माओरी,74) Classical Mongolian-Сонгодог Монгол,75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),77) Classical Norwegian-Klassisk norsk,
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78) Classical Odia (Oriya)79) Classical Pashto- ټولګی پښتو80) Classical Persian-کلاسیک فارسی81) Classical Polish-Język klasyczny polski,82) Classical Portuguese-Português Clássico,83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,84) Classical Romanian-Clasic românesc,85) Classical Russian-Классический русский,86) Classical Samoan-Samoan Samoa,
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87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
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89) Classical Serbian-Класични српски,90) Classical Sesotho-Seserbia ea boholo-holo,91) Classical Shona-Shona Shona,92) Classical Sindhi,93) Classical Sinhala-සම්භාව්ය සිංහල,94) Classical Slovak-Klasický slovenský,95) Classical Slovenian-Klasična slovenska,96) Classical Somali-Soomaali qowmiyadeed,97) Classical Spanish-Español clásico,98) Classical Sundanese-Sunda Klasik,99) Classical Swahili,Kiswahili cha Classical,100) Classical Swedish-Klassisk svensk,101) Classical Tajik-тоҷикӣ классикӣ,102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,103) Classical Tatar104) Classical Telugu- క్లాసికల్ తెలుగు,105) Classical Thai-ภาษาไทยคลาสสิก,106) Classical Turkish-Klasik Türk,107) Classical Turkmen108) Classical Ukrainian-Класичний український,109) Classical Urdu- کلاسیکی اردو110) Classical Uyghur,111) Classical Uzbek-Klassik o’z,112) Classical Vietnamese-Tiếng Việ,113) Classical Welsh-Cymraeg Clasurol,114) Classical Xhosa-IsiXhosa zesiXhosa,115) Classical Yiddish- קלאסישע ייִדיש116) Classical Yoruba-Yoruba Yoruba,117) Classical Zulu-I-Classical Zulu
Bhikkhu PesalaWhere Have You Come From? |
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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. |
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The Weaver’s DaughterOne 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?” “Young girl, where are you going to?” “Do you not know?” “Do you know?” 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. 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, 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}