1256 LESSON 6914 SATURDAY
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That will become a practice of Mediation as taught by the Buddha!
And become a Stream Enterer Sotapanna!
Towards Nibbana the Eternal Bliss as Final Goal!
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áá áááŽááᥠStream Enterer Sotapanna!
ááááá á Nibbana Eternal Bliss, á áááá ᪠áĄáááááá áááááá!
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ááŤáŚááááá ááŁá á! áá áá áĄáŁá¤áá ááŁáááĄ. * pranams *
Shingon áĄáŹáááááá
Shingon áá áᥠá¤áá áá ááááááŁá á Esoteric ááŁááááá, ááá ááĄááá áááŁáŹááá Shingon Mikkyo. áᥠáĄáááá áááá áĄáá 804 AD áááá kukai (Kobo Daishi) áááááááá¨á. áĄáŹááááááᥠShingon áá¤áŁáŤáááá Mahavairocana Sutra áá Vajrasekhara Sutra, á¤áŁááááááá˘áŁá á sutras of Shingon. ááá¨áááááá ááá¨áááááᥠáĄááá áĄááááŁáááááááĄ, áĽáááááááá áá áááá, áĄáá˘á§áááĄá áá áááááá, áŠááá á¨áááááŤááá áááááŚáŹááá áĄáááááááááááááá áá áá áááááĄ. á ááááĄá᪠áŠááá á¨ááĄáŤááá áá ááááááá ááááᥠááááááááĄáŹáááááá, áŠááá á¨áááŤáááá áááŽááᥠáá áá áĄááŞááŞáŽááᥠáŤááá áĄááá§áá á, á ááááá᪠áŞááááááá á áááá ᪠Mahavairocana Buddha. áĄááááááŁá á áĄááĽáááááááᥠááá§áá¤ááááá áĄáááá áĄááá§áá áá¨á. ááŁáááá ááá ááááááááá, á áááá ááŞáá ááááá áá ááááááááá áá ááááá áááááááááá ááááááĄáŞáá áĄáááá ááá ááŚáŹáá ááá sutras.
áĄááá§áá áᥠááááá áááááĄááŽááá ááᥠáá áá á¨áááŤáááá áááááá§á áĄáŹáááááá. áá Shingon á˘á ááááŞáá, áá ááĽá˘ááááĄá áá§ááááᥠáá ááĄá áá ááááá á˘ááĽáááááĄ, á ááááá᪠ááááá§áááááŁá ááĽáá ááá˘á 1,200 áŹááᥠáŹáá kukai áá áŁááá ááááááááá ááááá áá áááááááá áááááᥠááŚáááá. á áááá ᪠Shingon ááŁáááĄá˘ááá, áá áĄááááᥠáĄááá ááá áááᥠááááĄ, á áá ááááŞááá áŠáááᥠáŞáŽááá áááá¨á:
á¨áááŤáááá áŠááá ááááĄáááĄ, Buddhahood áĄáŹáá áá áá áŞáŽááá ááááĄ.
á¨áááŤáááá áááᥠááŁáŤáŚáááá áááááááŚááááᥠáááááááá.
á¨áááŤáááá ááá¤áŁáŤáááá World of Buddha áá áááááááŹááá.
áŽáááá Buddha áĄáŹáá áá áá áŞáŽááá áááᥠ(Sokushin Jobutsu) áŁááááááŁá á ááááĄááá áᥠShingon áĄáŹáááááá áá áᥠááĄ, á áá áá áá áá áááŽáááá Buddha ááŽáááá áááĄá áááááá, áá ᪠áá áá áááŽááᥠBuddha á¨ááááá áá áá ááá ááááŞáááá. áᥠáááᥠááá¨ááááĄ,, áá áá á¨ááŁáŤááá áááĄááŚáŹáááá áĄá áŁáá§áá¤á á§áááá ááááĄááááᥠBuddha, áŽááá áá áá áá áᥠááááá áŞáŽááá ááᥠáááĄá ááŚáááááááá á¤áááááŁá á áĄáŽááŁáááĄ. ááĄáĄá Bodhicitta (Bodaishin-ron) ááááááĄ: “áá áá áĄáŹá áá¤áá áááŚáŹááŁá áááá áááááŚáááŤááá áŤááááá áá ááááᥠááááááá áááá áá áááá.“ áááĄá ááĽááá, Shingon á˘á ááááŞáá, á§ááááá¤áá á áá áĄááá§áá áᥠ- á áááá ᪠ááá˘áá ááááŁá á, áááááá áá á¤áĄááĽáááŁá á ááááááá áááááá - á¨áááááá ááááŽáááááá ááĽááĄá áŤáá ááááá ááááááá˘ááá. áá ááĽááĄá áŤáá ááááá ááááááá˘ááá: áááááááŹááá (áá áááŞááá áĄááá˘áááŞá), áŹá§ááá (á˘áááááááááĄ), áŞááŞáŽáá (áááá ááá˘ááááĄ), áĽáá áᥠ(áááŤá áááá), ááá˘áá áááá (áĄááŽááááŹáá¤á, á áá ááááá ááŁáá) áá áŞáááááá áááá¨á (ááĽááĄá ááá ááŞáᥠáááááĽá˘ááá). Buddha ááĄááá, á áááá ᪠áŠáááŁáááá ááá áááááááá á¨áááááá áá ááĽááĄá ááááááá˘ááá, áá áá áááááĄááá ááĄáá áá ááá Buddha áá ááááááááᥠáŤáá áááááá áá áá áĄáááááá ááááá˘áŁá á. á ááááĄá᪠áŠááá ááááĄááᥠáá áĄáááá ááááĄ, ááá¨áá áŠáááá áĽáááááááá, áŠáááá áĄáá˘á§áá áá áŠáááá ááá ááá ááááááᥠáá áááááŞááááááᥠá áŹáááá, á ááááá᪠ááááááŹáááᥠááá áĄáŹáá á áá purify áááá á¨áááááá ááá. áᥠáŞááŞáŽááá, á¤áááááŁá á ááá á á¨ááŤáááᥠááááŚáŹááᥠBuddhahood.
áŽáĄáá áá ááááááááááááááá. Shingon ááŁááááá ááááááᥠáŽáĄáá áá áĄáááááááááááááá áááááááááá, á áááááá᪠áá áŁááá ááĽááᥠáááááá áᥠáŞáááá áááááááááĄá áá ááá áááŞáááááááĄ. áá ááŽáá ááá á á¨ááŤáááᥠá¨áááááᥠááá áááá áá á áŹááááá, ááá / ááá á¨ááŤáááᥠááááŚááĄ, á áá áŽáĄáá áá áŽááááŤáŚááááááááá áá ááááá Buddhas áá Bodhisattvas. áᥠáá áᥠá áááááá, á áááááĄá᪠áᥠááá á ááĽáááá ááááááá á áĄááááá ááĄá ááĽáááá á¨ááŁáŤááá áŁá§áááááá áá ááŁááááá, á áááááá᪠Buddha áĄáááŁááá á áĄáá˘á§áá. Kobo Daishi áááááá á˘á áá á áĽáŁáá, á áááá ᪠áááĄá ááááĄáááŁáá áááŁáá áááŽááĄááááááááá:
1 áááĄááŚáŹáááá áĄáááááááááááááá áĄáŹáá áá áá áá áááááĄ.
2 áá˘áááá, á áá áááááá ááááĄáŹááááᥠá¨ááááá áĄá ááááááááááááááá.
ááá áááááá á˘á, áá áá ááĄáááĽá˘áĄ ááááá áááĄá á¨ááááĽáááááá, á áááá ááŞáá, “áááá¨ááááááá áŽáááá Buddha áá áá ááááᥓ, “ááá áá˘ááááá áááááááá áááᥠMind“, “The Meaning of áĄááááŁááá Samaya á áŠáááᥠááŁáá“. áᥠáá áᥠááŁá ááŽáááᥠShingon ááŁááááá, á ááá á¨ááĄááŤáááááá ááááááᥠááá ááááá á áááá˘ááĽá˘áᥠáá ááĽá˘ááá á¨ááŁáŤááá áŠáááá áŽáĄáá. Shingon áááĄáŞááááááᥠShingon áĄáŹáááááá á¤áá áá áá áŚá áá, áá áááááŽááᥠááááŞá á áááĄáŞááááááᥠááááĽááááá. áᣠáŠááá áá ááá áááá áá ááĽá˘áááá¨á ááá áŠáááᥠá§ááááááŚááŁá áŞáŽááá áááá¨á á áŹáááá, ááá¨áá áᥠáĄáááááá á áááŽáááá áŁáĄáá ááááá ááŁá ááᥠá¤áááá ááá¤ááĽáĄáá áá. á ááááŁá áá, áŠááá áŁááá ááááááŠáááᥠáĄáŹááááááᥠáá áá ááĽá˘áááᥠáŽáááá Buddha áá áá ááááᥠááááá áá˘áŁáá á¤áá ááá. á¤áá áá áá á áŹááááᥠáááááááá ááá áááĄá áááááá áá áŁáááŚáááĄá áá˘áááá áá áááĄá¨á áááĄáŞáááááá. áá áĄááááᥠáĄáŽáááááĄáŽáá ááááá˘ááŞááᥠá˘ááĽááááᥠShingon á˘á ááááŞááááĄ, ááá á¨áá áᥠáá ááĽá˘áááᥠáááĄááááááááá áĄááá á áĄáá áááááá áĄáŽáááááĄáááᥠááááá§áááááá Mantra ááááááᥠáá Mudra ááŽá áá ááá¨áááá, ááĄááá ááŤááᥠáĄáááááááááááááá áá áá ááááᥠáááááĄ.
Shingon Discipline
áááááŁáááááá áááááá áá áŤáá ááááá á¤áá áááá áá ááĽá˘áááŁááá áááá á áá ááĽá˘ááááĄá: Susokukan (Basic ááááá˘ááŞáá áááááá áĄáááŁááá á áĄáŁáááĽááᥠá˘áááá) Gachirinkan (Moon Disc ááááá˘ááŞáá) Ajikan (syllable ááááá˘ááŞáá) áááááá á áá ááĽá˘ááá ááááááá á¨ááááá áááááá ááŁááááᥠá áááááá. ááá¨áááááá áá ááááááá á¨áááááŤááá áááááŞáááá áááá á áĽááá§ááááᥠáŞáááááá áááᥠáá á áááá ᪠áŠáááá áŁááá á ááááá áááá áŠááá áááŹá§ááá ááĽáᥠá ááááŁá á á ááĄááááĄá᪠ááŁááááᥠunproduced áĄááŽááááŹáá¤á. ááá¨áááááá áᥠááááá˘ááŞáááá á¨áááááŤááá ááááááŞáááá ááááááᥠáááá ááá áá áĄááŽááááŹáá¤áᥠáá á¤áááááŁá á áááááá¤á ááááá áá áĄááááááĄ. ááŁááŞá, áá áĄááŽááááŹáá¤á áá á¨áááŤáááá áááááŞáááá ááá áá¨á áĄáŹáá á áááááá áááĄá áááĽá˘á ááá áá ááááᥠáááá áááááá˘áŁá á áááĄáŹáááááááá.
Seicho Asahi
Northern California Koyasan á˘ááŤáá á
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ááá˘áááá áá
ááŁáĄááá
áááŞááááááĄ
áĄá˘ááááá á˘áŁá YouTube License
áá ááĽá˘áááá¨á ááááá˘ááŞááᥠá áááá ᪠ááĄáŹáááááá ááŁáá
MahÄsatipaášášhÄna Sutta
(áĄáá áá Dhamma)
globeThis sutta ááá ááááᥠáĄáŽáááááĄáŽáá áááááááááá Buddha áááĄáŞá ááŁáááĄáááᥠáááĄá ááááááá ááá ááᥠá¨ááááá, á á᪠áááĄá ááá áááŞáááááááĄ, á á᪠ááᥠáŤááááá áááá¨ááááááááá áááááááĽá˘á áááĄá˘á áŁáĽáŞáááá us ááŚááĄ.
áá áááŹáá ááá áááĄááŁá áĄá Dhamma á áááááĄá᪠ááŹááááá DhammÄdÄsa, ááááŠááá, á ááááá᪠ariyasÄvaka, áᣠááᥠááĄá áĄáŁá áĄ, á¨ááŁáŤááá áááááŞáŽáááᥠáĄáááŁááá ááááá: “áŠáááááᥠáá áá áĄááááᥠáŁá¤á á Niraya, ááŚáá tiracchÄna-yoni, ááŚáá pettivisaya, áá ááá˘á áĄááŽááááŹáá¤á áŁáááá§áá¤ááááá, áŁááááŁá ááá, áĄááŚáá ááááĄ, áá ááá sotÄpanna, ááŁááááá áááááĄáŁá¤ááá áĽááá§ááááᥠáĄááŚáá ááááĄ, ááá ááááŁáá áááááááá áááᥠáááááŁáááááá sambodhi.
áá á á áááááá, áá áᥠááĄ, á áá áááĄááŁá áĄá Dhamma á áááááĄá᪠ááŹááááá DhammÄdÄsa, ááááŠááá, á ááááá᪠ariyasÄvaka, áᣠááᥠááĄá áĄáŁá áĄ, á¨ááŁáŤááá áááááŞáŽáááᥠáĄáááŁááá ááááá: “áŠáááááᥠáá áá áĄááááᥠáŁá¤á á Niraya, ááŚáá tiracchÄna-yoni, ááŚáá pettivisaya, ááŚáá áĄááŽááááŹáá¤á áŁáááá§áá¤ááááá, áŁááááŁá ááá, áĄááŚáá ááááĄ, áá ááá sotÄpanna, ááŁááááá áááááĄáŁá¤ááá áĽááá§ááááᥠáĄááŚáá ááááĄ, ááá ááááŁáá áááááááá áááᥠáááááŁáááááá sambodhi?
DN 22 - (D ii 290)
MahÄsatipaášášhÄna Sutta
- áááĄáŹá ááá áŞáááááá áááᥠ-
[Maha + satipaášášhÄna]
áá sutta á¤áá ááá áááááŽááááá, á áááá ᪠áŤáá ááááá ááááá¨áááá ááááá˘ááŞááᥠáá ááĽá˘ááá.
á¨áááá¨ááá: infobubbles á§áááá Pali áĄáá˘á§áá
Pali
Uddesa
I. KÄyÄnupassanÄ
A. ÄnÄpÄna Pabba
B. IriyÄpatha Pabba
C. SampajÄna Pabba
á PaášikĹŤlamanasikÄra Pabba
E. DhÄtumanasikÄra Pabba
F. Navasivathika Pabba
II. VedanÄnupassanÄ
ááááááĄáŁá á
á¨ááĄááááá
I. áĄáááááááá ááááá Kaya
A. áááŹááá ÄnÄpÄna
B. áááŹááá postures
C. áááŹááá sampajaùùa
D. áááŹááá repulsiveness
E. áááá§áá¤ááááá Elements
F. áááá§áá¤ááááá áŞáŽá á charnel áĄáá¤áŁáŤáááá
II. áááááá áááá Vedana
á¨ááĄááááá
áááá áá áááááá:
áá áá á¨ááááŽáááá, BhagavÄ ááá áŠáááᥠá¨áá áᥠKurus at KammÄsadhamma, áááá áᥠáĽáááἠKurus. áá áĄáááááĄ, ááá ááááá áá bhikkhus:
- Bhikkhus.
- Bhaddante áŁáááĄáŁáŽá bhikkhus.BhagavÄ áááááŞáŽááá:
- ááĄ, bhikkhus, áá áᥠááá, á áááááĄá᪠áááá§áááá á áá áá¤áá ᥠááááŹááááá áááá ááááĄ, áááááááŽáá, ááŹáŁáŽáá ááá áá ááááá, áááŁáŠáááá áááᥠdukkha-domanassa, áááŚáŹáááᥠáĄáŹáá á ááá, á áááááááŞááᥠNibbÄna, á áá áá áᥠáááᥠááĽáá, á áá áááŽá satipaášášhÄnas.
á ááááá᪠áááŽá? ááĽ, bhikkhus, Bhikkhu áááááá ááᥠááááá áááááá kaya in áááá˘áá, ATAPI sampajÄno, satimÄ, á áááááá᪠áááŞáááŁá up abhijjhÄ-domanassa áĄááá§áá áᥠááááá á. ááá áááááá ááᥠááááá áááááá Vedana in Vedana, ATAPI sampajÄno, satimÄ, á áááááá᪠áááŞáááŁá up abhijjhÄ-domanassa áĄááá§áá áᥠááááá á. ááá áááááá ááᥠááááá áááááá Citta in Citta, ATAPI sampajÄno, satimÄ, á áááááá᪠áááŞáááŁá up abhijjhÄ-domanassa áĄááá§áá áᥠááááá á. ááá áááááá ááᥠááááá áááááá Dhamma ¡ áŹá Dhamma ¡ s, ATAPI sampajÄno, satimÄ, á áááááá᪠áááŞáááŁá up abhijjhÄ-domanassa áĄááá§áá áᥠááááá á.
I. KÄyÄnupassanÄ
A. áááŹááá ÄnÄpÄna
áá á áááá bhikkhus, áá Bhikkhu áá ááááá ááááá áááááá kaya in Kaya? ááĽ, bhikkhus, Bhikkhu, á áááááá᪠áŹááááá á˘á§áá¨á áá áŹááááá áá áá áŤáá á áŽá áá á áááááá᪠áŹááááá áŞáá áááá ááááŽá, ááᥠáĽááááá áááĄááááŞá á¤ááŽááá crosswise, á¨ááĽáááᥠKaya áááááá§áá á, áá á¨ááĽáááᥠsati parimukhaáš. áááááá áá sato ááá áĄáŁáááĽááᥠáááááá áá sato ááá áĄáŁáááĽááᥠout. áĄáŁáááĽááᥠáŽáááá áŤáááá ááᥠááĄáááĄ: “áá áĄáŁáááĽáá áŽáááá áŤáááá; áĄáŁáááĽááᥠáŽáááá áŤáááá ááᥠááĄáááĄ: “áá áĄáŁáááĽááᥠáŽáááá áŤáááá; áĄáŁáááĽááᥠáááááá ááᥠááĄáááĄ: “áá áĄáŁáááĽáá ááááá”; áĄáŁáááĽááᥠááááá ááᥠááĄáááĄ: “áá áĄáŁáááĽááᥠááááá”; áᥠáááááááᥠáĄáááŁááá ááááĄ: “á¨ááá áŤáááá ááááá áááá˘áá, áá áĄáŁáááĽáá; áᥠáááááááᥠáĄáááŁááá ááááĄ: “á¨ááá áŤáááá ááááá áááá˘áá, áá ááĄáŁáááĽáá“; áᥠáááááááᥠáĄáááŁááá ááááĄ: áŞáŽá ááá Kaya-saáš khÄras, áá áĄáŁáááĽáá; áᥠáááááááᥠáĄáááŁááá ááááĄ: áŞáŽá ááá Kaya-saáš khÄras, áá ááĄáŁáááĽáá “.
ááĄááá, á áááá áŞ, bhikkhus, áááááá á turner áá turner á¨áááá ááá, á á᪠áááá áŽááᥠááŽá áá, ááĄáááĄ: “áá áááŚáááᥠáŽáááá áŤáááá ááŽá áá; áááŚáááᥠááááá ááŽá áá, ááᥠááĄáááĄ: “áá áááŚáááᥠááááá ááŽá áá; áá áááá, bhikkhus, Bhikkhu, áĄáŁáááĽááᥠáŽáááá áŤáááá, ááĄáááĄ: “áá áĄáŁáááĽáá áŽáááá áŤáááá; áĄáŁáááĽááᥠáŽáááá áŤáááá ááᥠááĄáááĄ: “áá áĄáŁáááĽááᥠáŽáááá áŤáááá; áĄáŁáááĽááᥠáááááá ááᥠááĄáááĄ: “áá áĄáŁáááĽáá ááááá”; áĄáŁáááĽááᥠááááá ááᥠááĄáááĄ: “áá áĄáŁáááĽááᥠááááá”; áᥠáááááááᥠáĄáááŁááá ááááĄ: “á¨ááá áŤáááá ááááá áááá˘áá, áá áĄáŁáááĽáá; áᥠáááááááᥠáĄáááŁááá ááááĄ: “á¨ááá áŤáááá ááááá áááá˘áá, áá ááĄáŁáááĽáá“; áᥠáááááááᥠáĄáááŁááá ááááĄ: áŞáŽá ááá Kaya-saáš khÄras, áá áĄáŁáááĽáá; áᥠáááááááᥠáĄáááŁááá ááááĄ: áŞáŽá ááá Kaya-saáš khÄras, áá ááĄáŁáááĽáá “.
áááááá áá, áᥠáááááá ááᥠááááá áááááá kaya in Kaya ááŤáŁááááá, áá áᥠáááááá ááᥠááááá áááááá kaya in Kaya ááá áááá, áá áᥠáááááá ááᥠááááá áááááá kaya in Kaya á¨ááá áá ááá á; ááá áááááá ááᥠááááá áááááá samudaya of áááááááááᥠKaya, áá áᥠáááááá ááᥠááááá áááááá ááá áááŞáááááᥠáááááááááᥠKaya, áá áᥠáááááá ááᥠááááá áááááá samudaya áá ááá áááŞáááááᥠáááááááááᥠKaya; áááá [áŽááááááá:] “áᥠáá áᥠKaya!” sati ááá§áá¤ááá áááĄ, ááŽáááá ááááááá, á áááááááá᪠ááŽáááá áááá, áŁáá áááá, paášissati, áᥠáááááá ááᥠdetached áá áá ááŽáá áá áá¤á áᥠááĄáá¤áááá¨á. ááááááá, bhikkhus, Bhikkhu áááááá ááᥠááááá áááááá kaya in Kaya.
B. áááŹááá postures
ááá áá ááááĄá, bhikkhus, Bhikkhu, áŽááá á¤ááŽáá, ááĄáááĄ: “áá á¤ááŽáá“, áá á ááááĄá᪠áááááá ááᥠááĄáááĄ: “áá ááááááá “, áá, áŽááá áĄáŽáááááá ááᥠááĄáááĄ: “áá áááááá “, áá áŽááá áŞá áŁááᥠáĽááááá ááᥠááĄáááĄ: áá áŞá áŁááᥠáĽááááá. áááá, á ááááá áááááŞáá áááĄá Kaya áá áᥠááááŹá§ááááá, á áá ááᥠááá ááá ááĄááᥠáᥠá¨ááĄááááááĄáá.
áááááá áá, áᥠáááááá ááᥠááááá áááááá kaya in Kaya ááŤáŁááááá, áá áᥠáááááá ááᥠááááá áááááá kaya in Kaya ááá áááá, áá áᥠáááááá ááᥠááááá áááááá kaya in Kaya á¨ááá áá ááá á; ááá áááááá ááᥠááááá áááááá samudaya of áááááááááᥠKaya, áá áᥠáááááá ááᥠááááá áááááá ááá áááŞáááááᥠáááááááááᥠKaya, áá áᥠáááááá ááᥠááááá áááááá samudaya áá ááá áááŞáááááᥠáááááááááᥠKaya; áááá [áŽááááááá:] “áᥠáá áᥠKaya!” sati ááá§áá¤ááá áááĄ, ááŽáááá ááááááá, á áááááááá᪠ááŽáááá áááá, áŁáá áááá, paášissati, áᥠáááááá ááᥠdetached áá áá ááŽáá áá áá¤á áᥠááĄáá¤áááá¨á. ááááááá, bhikkhus, Bhikkhu áááááá ááᥠááááá áááááá kaya in Kaya.
C. áááŹááá sampajaùùa
ááá áá ááááĄá, bhikkhus, Bhikkhu, áŽááá ááŽááááááá áŽááá áááááááááááááá, áááĽáááááᥠsampajaùùa, áŽááá ááŤááᥠáŁáĄáŹá ááᥠáŽááá ááŤááᥠááá á¨ááá, ááá áááĽáááááᥠsampajaùùa, áŽááá bending áŽááá ááááááá, ááá áááĽáááááᥠsampajaùùa, áŽááá á˘áá ááá robes áá áááá áĄááááĄááá áá áŽááá á˘áá ááá áááĄá, áᥠáááĽáááááᥠsampajaùùa, áŽááá ááááááĄ, áŽááá áĄááĄáááá, áŽááá áĄááŚááá, áŽááá ááááááááááá, ááá áááĽáááááᥠsampajaùùa, áŽááá ááááĄáŹá á ááááááĄá defecating áá ááá¨áá ááááĄ, ááá áááĽáááááᥠsampajaùùa, áŽááá á¤ááŽáá, á ááááĄá᪠áááááá, áŽááá áĄáŽáááááá , áŽááá áĄááŤááá, á ááŞá áááŤááá, á ááááĄá᪠áĄááŁááá á áá á§áá¤áááĄáᥠáŠáŁááá, áááĽáááááᥠsampajaùùa.
áááááá áá, áᥠáááááá ááᥠááááá áááááá kaya in Kaya ááŤáŁááááá, áá áᥠáááááá ááᥠááááá áááááá kaya in Kaya ááá áááá, áá áᥠáááááá ááᥠááááá áááááá kaya in Kaya á¨ááá áá ááá á; ááá áááááá ááᥠááááá áááááá samudaya of áááááááááᥠKaya, áá áᥠáááááá ááᥠááááá áááááá ááá áááŞáááááᥠáááááááááᥠKaya, áá áᥠáááááá ááᥠááááá áááááá samudaya áá ááá áááŞáááááᥠáááááááááᥠKaya; áááá [áŽááááááá:] “áᥠáá áᥠKaya!” sati ááá§áá¤ááá áááĄ, ááŽáááá ááááááá, á áááááááá᪠ááŽáááá áááá, áŁáá áááá, paášissati, áᥠáááááá ááᥠdetached áá áá ááŽáá áá áá¤á áᥠááĄáá¤áááá¨á. ááááááá, bhikkhus, Bhikkhu áááááá ááᥠááááá áááááá kaya in Kaya.
D. áááŹááá Repulsiveness
ááá áá ááááĄá, bhikkhus, Bhikkhu ááááŠááááĄ, áĄáŹáá áá áᥠáŁáŹá§ááá áŤáá ááá á¤ááŽáá up áá áááᥠáŽááááŤáŚáááááá áĽááááá, á ááááá᪠delimited áááá áááĄá ááááᥠáá áĄáááĄáá áĄáŽáááááĄáŽáá áĄááŽáᥠááŁáá§áĄ: “áá áááá˘áá, áá áĄááááᥠááá áŽááááŤáŚáááááá, ááá áĄáŽááŁáááĄ, á¤á áŠáŽááááááĄ, ááááááááĄ, áááááĄ, áŽáá áŞá, áá§ááĄááááĄ, áŤááááááĄ, áŤááááĄ, ááá ááááááááĄ, ááŁáááĄ, áŚáááŤáááĄ, ááááá ááĄ, áááááá, á¤ááá˘áááá, áááŹáááááá, mesentery, ááŁááᥠáááĄá á¨ááááá áĄá, ááááááááĄ, áááŚááááĄ, áááŽááááᥠ, pus, áĄááĄáŽáá, áá¤áá, áŞáŽááá, áŞá áááááá, grease, ááá áŹá§áááĄ, áŞáŽááá áᥠááá áŹááĄ, áĄááááááááŁá áĄáááŽáá¨á áá á¨áá áá¨á. “
ááĄááá á áááá áŞ, ááŁ, bhikkhus, áá§á á˘áááá á, á áááááĄá᪠áá á áááŽáĄáá áá áááĄááá áĄáŽáááááĄáŽáá áĄááŽáᥠááá áŞááááŁáááĄ, á áááá ááŞáá hill-paddy, paddy, mung ááááá, cow-ááá áá, áĄáááááᥠáááĄáá áá husked áá áááŻá. áááŞá ááá áá ááŽáááááááá, á áááááá᪠áá˘ááá ááĄ, á áá áááááŽáááᥠ[áááĄá á¨ááááá áĄá]: “áᥠáá áᥠhill-paddy, áᥠáá áᥠpaddy, áᥠáá áᥠmung ááááá, áá cow-peas, áᥠáá áᥠáĄáááááᥠáááĄáá áá áᥠhusked áá áááŻá“ áá áááá, bhikkhus, Bhikkhu ááááŠááááĄ, áĄáŹáá áá áᥠáŁáŹá§ááá áŤáá ááá á¤ááŽáá up áá áááᥠáŽááááŤáŚáááááá áĽááááá, á ááááá᪠delimited áááá áááĄá ááááᥠáá áĄáááĄáá áĄáŽáááááĄáŽáá áĄááŽáᥠááŁáá§áĄ: “áá áááá˘áá, áá áĄááááᥠáá áᥠááá áŽááááŤáŚáááááá, ááá áĄáŽááŁáááĄ, á¤á áŠáŽááááááĄ, ááááááááĄ, áááááĄ, áŽáá áŞá, áá§ááĄááááĄ, áŤááááááĄ, áŤááááĄ, ááá ááááááááĄ, ááŁáááĄ, áŚáááŤáááĄ, ááááá ááĄ, áááááá, á¤ááá˘áááá, áááŹáááááá, mesentery, ááŁááᥠáááĄá á¨ááááá áĄá, ááááááááĄ, áááŚááááĄ, áááŽáááááĄ, áŠáá áĽááĄ, áĄááĄáŽáá, áá¤áá, áŞáŽááá, áŞá áááááá, grease, ááá áŹá§áááĄ, áŞáŽááá áᥠááá áŹááĄ, áĄááááááááŁá áĄáááŽáá¨á áá á¨áá áá¨á. “
áááááá áá, áᥠáááááá ááᥠááááá áááááá kaya in Kaya ááŤáŁááááá, áá áᥠáááááá ááᥠááááá áááááá kaya in Kaya ááá áááá, áá áᥠáááááá ááᥠááááá áááááá kaya in Kaya á¨ááá áá ááá á; ááá áááááá ááᥠááááá áááááá samudaya of áááááááááᥠKaya, áá áᥠáááááá ááᥠááááá áááááá ááá áááŞáááááᥠáááááááááᥠKaya, áá áᥠáááááá ááᥠááááá áááááá samudaya áá ááá áááŞáááááᥠáááááááááᥠKaya; áááá [áŽááááááá:] “áᥠáá áᥠKaya!” sati ááá§áá¤ááá áááĄ, ááŽáááá ááááááá, á áááááááá᪠ááŽáááá áááá, áŁáá áááá, paášissati, áᥠáááááá ááᥠdetached áá áá ááŽáá áá áá¤á áᥠááĄáá¤áááá¨á. ááááááá, bhikkhus, Bhikkhu áááááá ááᥠááááá áááááá kaya in Kaya.
E. áááá§áá¤ááááá Elements
ááá áá ááááĄá, bhikkhus, Bhikkhu ááĄááŽááᥠáĄáŹáá áá áá áááá˘áá, ááŁááŞá ááááááĄáááŁáá, ááŁááŞá áᥠáá áᥠááááŹá§ááááá: “áá Kaya, áá áĄááááᥠáááááááŹááá ááááááá˘áĄ, áŹá§ááᥠááááááá˘áĄ, áŞááŞáŽááᥠááááááá˘áĄ áá á°ááá áᥠááááááá˘áĄ“.
ááĄááá, á áááá áŞ, bhikkhus, áááááá á áŻááááá᪠áá áŻááááá᪠áááááááá˘á, á áááááá᪠ááááá áŤá ááŽááĄ, áŠááŻáááááá ááááŻááá áááááá áá áᥠá¨ááááá áŞááá; áá áááá, bhikkhus, Bhikkhu ááĄááŽááᥠáĄáŹáá áá áá áááá˘áá, ááŁááŞá ááááááĄáááŁáá, ááŁááŞá áᥠáá áᥠááááŹá§ááááá: “áá Kaya, áá áĄááááᥠáááááááŹááá ááááááá˘áĄ, áŹá§ááᥠááááááá˘áĄ, áŞááŞáŽááᥠááááááá˘áĄ áá á°ááá áᥠááááááá˘áĄ“.
áááááá áá, áᥠáááááá ááᥠááááá áááááá kaya in Kaya ááŤáŁááááá, áá áᥠáááááá ááᥠááááá áááááá kaya in Kaya ááá áááá, áá áᥠáááááá ááᥠááááá áááááá kaya in Kaya á¨ááá áá ááá á; ááá áááááá ááᥠááááá áááááá samudaya of áááááááááᥠKaya, áá áᥠáááááá ááᥠááááá áááááá ááá áááŞáááááᥠáááááááááᥠKaya, áá áᥠáááááá ááᥠááááá áááááá samudaya áá ááá áááŞáááááᥠáááááááááᥠKaya; áááá [áŽááááááá:] “áᥠáá áᥠKaya!” sati ááá§áá¤ááá áááĄ, ááŽáááá ááááááá, á áááááááá᪠ááŽáááá áááá, áŁáá áááá, paášissati, áᥠáááááá ááᥠdetached áá áá ááŽáá áá áá¤á áᥠááĄáá¤áááá¨á. ááááááá, bhikkhus, Bhikkhu áááááá ááᥠááááá áááááá kaya in Kaya.
F. áááá§áá¤ááááá áŞáŽá á charnel áĄáá¤áŁáŤáááá
(1) ááá áá ááááĄá, bhikkhus, Bhikkhu, ááĄááá á áááá áŞ, áᣠááá áŽááááᥠáááááá áĄ, áááŞáááŁáá ááá¨áá áááá charnel ááááááá, áá á ááŚáᥠáááááá á, áá áá á ááŚáᥠáááááá á áá áĄááá ááŚáᥠáááááá á, áááááááŁááá, ááááŁá áŻá áá áŠáá áĽááááá, ááᥠááááŠááá, á áá áᥠáŤááááá Kaya: “áᥠKaya ááĄááá áá áᥠááĄááá áŽááĄáááááĄ, á áá ááá áŁááá áááŽáááĄ, á áááá ᪠ááĄ, áá áá áá áᥠáááááĄáŁá¤ááá ááĄááá ááááááá áááá.“
áááááá áá, áᥠáááááá ááᥠááááá áááááá kaya in Kaya ááŤáŁááááá, áá áᥠáááááá ááᥠááááá áááááá kaya in Kaya ááá áááá, áá áᥠáááááá ááᥠááááá áááááá kaya in Kaya á¨ááá áá ááá á; ááá áááááá ááᥠááááá áááááá samudaya of áááááááááᥠKaya, áá áᥠáááááá ááᥠááááá áááááá ááá áááŞáááááᥠáááááááááᥠKaya, áá áᥠáááááá ááᥠááááá áááááá samudaya áá ááá áááŞáááááᥠáááááááááᥠKaya; áááá [áŽááááááá:] “áᥠáá áᥠKaya!” sati ááá§áá¤ááá áááĄ, ááŽáááá ááááááá, á áááááááá᪠ááŽáááá áááá, áŁáá áááá, paášissati, áᥠáááááá ááᥠdetached áá áá ááŽáá áá áá¤á áᥠááĄáá¤áááá¨á. ááááááá, bhikkhus, Bhikkhu áááááá ááᥠááááá áááááá kaya in Kaya.
(2) ááá áá ááááĄá, bhikkhus, Bhikkhu, ááĄááá á áááá áŞ, áᣠááá áŽááááᥠáááááá áĄ, áááŞáááŁáá ááá¨áá áááá charnel ááááááá, áááááááá áááᥠeaten by crows, áááááááá áááᥠeaten by áĽáá á, áááááááá áááᥠeaten by vultures, áááááááá áááᥠeaten by á§áááŠá, áááááááá áááᥠeaten by áŤááŚáá, áááááááá áááᥠeaten by ááá¤áŽáááĄ, áááááááá áááᥠeaten by áááá˘áá ááá, áááááááá áááᥠeaten áááá áĄáŽáááááĄáŽáá áĄááŽáᥠáááá ááááĄ, áᥠááááŠááááĄ, á áá áᥠáŤááááá áááá: “áᥠKaya ááĄááá áá áᥠááĄááá áŽááĄáááááĄ, á áá ááá áŁááá áááŽáááĄ, á áááá ᪠ááĄ, áá áá áá áᥠáááááĄáŁá¤ááá ááĄááá ááááááá áááá. “
áááááá áá, áᥠáááááá ááᥠááááá áááááá kaya in Kaya ááŤáŁááááá, áá áᥠáááááá ááᥠááááá áááááá kaya in Kaya ááá áááá, áá áᥠáááááá ááᥠááááá áááááá kaya in Kaya á¨ááá áá ááá á; ááá áááááá ááᥠááááá áááááá samudaya of áááááááááᥠKaya, áá áᥠáááááá ááᥠááááá áááááá ááá áááŞáááááᥠáááááááááᥠKaya, áá áᥠáááááá ááᥠááááá áááááá samudaya áá ááá áááŞáááááᥠáááááááááᥠKaya; áááá [áŽááááááá:] “áᥠáá áᥠKaya!” sati ááá§áá¤ááá áááĄ, ááŽáááá ááááááá, á áááááááá᪠ááŽáááá áááá, áŁáá áááá, paášissati, áᥠáááááá ááᥠdetached áá áá ááŽáá áá áá¤á áᥠááĄáá¤áááá¨á. ááááááá, bhikkhus, Bhikkhu áááááá ááᥠááááá áááááá kaya in Kaya.
(3) ááá áá ááááĄá, bhikkhus, Bhikkhu, ááĄááá á áááá áŞ, áᣠááá áŽááááᥠáááááá áĄ, áááŞáááŁáá ááá¨áá áááá charnel ááááááá, squeleton áĄááĄáŽáá áá áŽáá áŞá, áááááá áá áá ááá áááá tendons, ááá ááááŠááááĄ, á áá áᥠáŤááááá áááá: “áᥠKaya ááĄááá áá áᥠááĄááá áŽááĄáááááĄ, á áá ááá áŁááá áááŽáááĄ, á áááá ᪠ááĄ, áá áá áá áᥠáááááĄáŁá¤ááá ááĄááá ááááááá áááá. “
áááááá áá, áᥠáááááá ááᥠááááá áááááá kaya in Kaya ááŤáŁááááá, áá áᥠáááááá ááᥠááááá áááááá kaya in Kaya ááá áááá, áá áᥠáááááá ááᥠááááá áááááá kaya in Kaya á¨ááá áá ááá á; ááá áááááá ááᥠááááá áááááá samudaya of áááááááááᥠKaya, áá áᥠáááááá ááᥠááááá áááááá ááá áááŞáááááᥠáááááááááᥠKaya, áá áᥠáááááá ááᥠááááá áááááá samudaya áá ááá áááŞáááááᥠáááááááááᥠKaya; áááá [áŽááááááá:] “áᥠáá áᥠKaya!” sati ááá§áá¤ááá áááĄ, ááŽáááá ááááááá, á áááááááá᪠ááŽáááá áááá, áŁáá áááá, paášissati, áᥠáááááá ááᥠdetached áá áá ááŽáá áá áá¤á áᥠááĄáá¤áááá¨á. ááááááá, bhikkhus, Bhikkhu áááááá ááᥠááááá áááááá kaya in Kaya.
(4) ááá áá ááááĄá, bhikkhus, Bhikkhu, ááĄááá á áááá áŞ, áᣠááá áŽááááᥠáááááá áĄ, áááŞáááŁáá ááá¨áá áááá charnel ááááááá, squeleton ááá áá¨á áŽáá áŞá áá smeared áĄááĄáŽááá, áááááá áá áá ááá áááá tendons, ááá ááááŠááááĄ, á áá áᥠáŤááááá áááá: “áᥠKaya ááĄááá áá áᥠááĄááá áŽááĄáááááĄ, á áá ááá áŁááá áááŽáááĄ, á áááá ᪠ááĄ, áá áá áá áᥠáááááĄáŁá¤ááá ááĄááá ááááááá áááá. “
áááááá áá, áᥠáááááá ááᥠááááá áááááá kaya in Kaya ááŤáŁááááá, áá áᥠáááááá ááᥠááááá áááááá kaya in Kaya ááá áááá, áá áᥠáááááá ááᥠááááá áááááá kaya in Kaya á¨ááá áá ááá á; ááá áááááá ááᥠááááá áááááá samudaya of áááááááááᥠKaya, áá áᥠáááááá ááᥠááááá áááááá ááá áááŞáááááᥠáááááááááᥠKaya, áá áᥠáááááá ááᥠááááá áááááá samudaya áá ááá áááŞáááááᥠáááááááááᥠKaya; áááá [áŽááááááá:] “áᥠáá áᥠKaya!” sati ááá§áá¤ááá áááĄ, ááŽáááá ááááááá, á áááááááá᪠ááŽáááá áááá, áŁáá áááá, paášissati, áᥠáááááá ááᥠdetached áá áá ááŽáá áá áá¤á áᥠááĄáá¤áááá¨á. ááááááá, bhikkhus, Bhikkhu áááááá ááᥠááááá áááááá kaya in Kaya.
(5), bhikkhus, Bhikkhu, ááĄááá á áááá áŞ, áᣠááá áŽááááᥠáááááá áĄ, áááŞáááŁáá ááá¨áá áááá charnel ááááááá, squeleton ááá áá¨á áŽáá áŞá áá áá ᪠áĄááĄáŽáá, áááááá áá áá ááá áááá tendons, ááá ááááŠááááĄ, á áá áᥠáŤááááá áááá: “áᥠKaya ááĄááá áá áᥠááĄááá áŽááĄáááááĄ, á áá ááá áŁááá áááŽáááĄ, á áááá ᪠ááĄ, áá áá áá áᥠáááááĄáŁá¤ááá ááĄááá ááááááá áááá. “
áááááá áá, áᥠáááááá ááᥠááááá áááááá kaya in Kaya ááŤáŁááááá, áá áᥠáááááá ááᥠááááá áááááá kaya in Kaya ááá áááá, áá áᥠáááááá ááᥠááááá áááááá kaya in Kaya á¨ááá áá ááá á; ááá áááááá ááᥠááááá áááááá samudaya of áááááááááᥠKaya, áá áᥠáááááá ááᥠááááá áááááá ááá áááŞáááááᥠáááááááááᥠKaya, áá áᥠáááááá ááᥠááááá áááááá samudaya áá ááá áááŞáááááᥠáááááááááᥠKaya; áááá [áŽááááááá:] “áᥠáá áᥠKaya!” sati ááá§áá¤ááá áááĄ, ááŽáááá ááááááá, á áááááááá᪠ááŽáááá áááá, áŁáá áááá, paášissati, áᥠáááááá ááᥠdetached áá áá ááŽáá áá áá¤á áᥠááĄáá¤áááá¨á. ááááááá, bhikkhus, Bhikkhu áááááá ááᥠááááá áááááá kaya in Kaya.
(6) ááá áá ááááĄá, bhikkhus, Bhikkhu, ááĄááá á áááá áŞ, áᣠááá áŽááááᥠáááááá áĄ, áááŞáááŁáá ááá¨áá áááá charnel ááááááá, ááááá¨áŁáá áŤáááááᥠááááá¤ááá˘áŁáá áἠáá ááĽ, áἠáŽáááᥠáŤáááá, áἠá¤ááŽáᥠáŤáááá, áἠá˘áá á¤áᥠáŤáááá, áá áĄáááááĄá¨áá áŤááááĄ, áἠááá áŤáá§áᥠáŤáááᥠáá áĄááááᥠááá áŤáá§áᥠáŤáááá, áἠááááá, áá áĄááááᥠáŤáááᥠáŁááá, áἠáŽáá áŽááááᥠáŤááááĄ, áá áĄááááᥠáááĄá áᥠáŤáááá, áἠá§ááᥠáŤáááá, áá áĄááááᥠáááááᥠáŤááááĄ, áá ááááᥠáĽááá, áᥠááááŠááááĄ, áᥠáŤááááá áááá: “áᥠKaya ááĄááá áá áᥠááĄááá áŽááĄáááááĄ, á áá ááá áŁááá áááŽáááĄ, á áááá ᪠ááĄ, áá áá áá áᥠáááááĄáŁá¤ááá ááĄááá ááááááá áááá.“
áááááá áá, áᥠáááááá ááᥠááááá áááááá kaya in Kaya ááŤáŁááááá, áá áᥠáááááá ááᥠááááá áááááá kaya in Kaya ááá áááá, áá áᥠáááááá ááᥠááááá áááááá kaya in Kaya á¨ááá áá ááá á; ááá áááááá ááᥠááááá áááááá samudaya of áááááááááᥠKaya, áá áᥠáááááá ááᥠááááá áááááá ááá áááŞáááááᥠáááááááááᥠKaya, áá áᥠáááááá ááᥠááááá áááááá samudaya áá ááá áááŞáááááᥠáááááááááᥠKaya; áááá [áŽááááááá:] “áᥠáá áᥠKaya!” sati ááá§áá¤ááá áááĄ, ááŽáááá ááááááá, á áááááááá᪠ááŽáááá áááá, áŁáá áááá, paášissati, áᥠáááááá ááᥠdetached áá áá ááŽáá áá áá¤á áᥠááĄáá¤áááá¨á. ááááááá, bhikkhus, Bhikkhu áááááá ááᥠááááá áááááá kaya in Kaya.
(7) ááá áá ááááĄá, bhikkhus, Bhikkhu, ááĄááá á áááá áŞ, áᣠááá áŽááááᥠáááááá áĄ, áááŞáááŁáá ááá¨áá áááá charnel ááááááá, áŤááááá áááááá áááŁáá, á áááá ᪠seashell, ááá ááááŠááááĄ, á áá áᥠáŤááááá áááá: “áᥠKaya ááĄááá áá áᥠááĄááá áŽááĄáááááĄ, áᥠáŁááá áááŽáááĄ, á áááá ᪠ááĄ, áá áá áá áᥠáááááĄáŁá¤ááá ááĄááá ááááááá áááá. “
áááááá áá, áᥠáááááá ááᥠááááá áááááá kaya in Kaya ááŤáŁááááá, áá áᥠáááááá ááᥠááááá áááááá kaya in Kaya ááá áááá, áá áᥠáááááá ááᥠááááá áááááá kaya in Kaya á¨ááá áá ááá á; ááá áááááá ááᥠááááá áááááá samudaya of áááááááááᥠKaya, áá áᥠáááááá ááᥠááááá áááááá ááá áááŞáááááᥠáááááááááᥠKaya, áá áᥠáááááá ááᥠááááá áááááá samudaya áá ááá áááŞáááááᥠáááááááááᥠKaya; áááá [áŽááááááá:] “áᥠáá áᥠKaya!” sati ááá§áá¤ááá áááĄ, ááŽáááá ááááááá, á áááááááá᪠ááŽáááá áááá, áŁáá áááá, paášissati, áᥠáááááá ááᥠdetached áá áá ááŽáá áá áá¤á áᥠááĄáá¤áááá¨á. ááááááá, bhikkhus, Bhikkhu áááááá ááᥠááááá áááááá kaya in Kaya.
(8) ááá áá ááááĄá, bhikkhus, Bhikkhu, ááĄááá á áááá áŞ, áᣠááá áŽááááᥠáááááá áĄ, áááŞáááŁáá ááá¨áá áááá charnel ááááááá, á¨ááŁá ááŞáŽá§áá¤ááá up áŤááááá ááá˘á áŹáááĄ, ááᥠááááŠááá, á áá áĄáŹáá áá áá Kaya: “áᥠKaya ááĄááá áá áᥠááĄááá áŽááĄáááááĄá, , áᥠáŁááá áááŽáááĄ, á áááá ᪠ááĄ, áá áá áá áᥠáááááĄáŁá¤ááá ááĄááá ááááááá áááá. “
áááááá áá, áᥠáááááá ááᥠááááá áááááá kaya in Kaya ááŤáŁááááá, áá áᥠáááááá ááᥠááááá áááááá kaya in Kaya ááá áááá, áá áᥠáááááá ááᥠááááá áááááá kaya in Kaya á¨ááá áá ááá á; ááá áááááá ááᥠááááá áááááá samudaya of áááááááááᥠKaya, áá áᥠáááááá ááᥠááááá áááááá ááá áááŞáááááᥠáááááááááᥠKaya, áá áᥠáááááá ááᥠááááá áááááá samudaya áá ááá áááŞáááááᥠáááááááááᥠKaya; áááá [áŽááááááá:] “áᥠáá áᥠKaya!” sati ááá§áá¤ááá áááĄ, ááŽáááá ááááááá, á áááááááá᪠ááŽáááá áááá, áŁáá áááá, paášissati, áᥠáááááá ááᥠdetached áá áá ááŽáá áá áá¤á áᥠááĄáá¤áááá¨á. ááááááá, bhikkhus, Bhikkhu áááááá ááᥠááááá áááááá kaya in Kaya.
(9) ááá áá ááááĄá, bhikkhus, Bhikkhu, ááĄááá á áááá áŞ, áᣠááá áŽááááᥠáááááá áĄ, áááŞáááŁáá ááá¨áá áááá charnel ááááááá, ááááááá áŤááááá á¨áááŞáá áá á¤áŽááááá, ááá ááááŠááááĄ, á áá áᥠáŤááááá áááá: “áᥠKaya ááĄááá áá áᥠááĄááá áŽááĄáááááĄá, ááá áŁááá áááŽáááĄ, á áááá ᪠ááĄ, áá áá áá áᥠáááááĄáŁá¤ááá ááĄááá ááááááá áááá. “
áááááá áá, áᥠáááááá ááᥠááááá áááááá kaya in Kaya ááŤáŁááááá, áá áᥠáááááá ááᥠááááá áááááá kaya in Kaya ááá áááá, áá áᥠáááááá ááᥠááááá áááááá kaya in Kaya á¨ááá áá ááá á; ááá áááááá ááᥠááááá áááááá samudaya of áááááááááᥠKaya, áá áᥠáááááá ááᥠááááá áááááá ááá áááŞáááááᥠáááááááááᥠKaya, áá áᥠáááááá ááᥠááááá áááááá samudaya áá ááá áááŞáááááᥠáááááááááᥠKaya; áááá [áŽááááááá:] “áᥠáá áᥠKaya!” sati ááá§áá¤ááá áááĄ, ááŽáááá ááááááá, á áááááááá᪠ááŽáááá áááá, áŁáá áááá, paášissati, áᥠáááááá ááᥠdetached áá áá ááŽáá áá áá¤á áᥠááĄáá¤áááá¨á. ááááááá, bhikkhus, Bhikkhu áááááá ááᥠááááá áááááá kaya in Kaya.
II. áááááá áááá Vedana
áá á áááá áá ááĄ, bhikkhus, áá Bhikkhu áá ááááá ááááá áááááá Vedana in Vedana?
ááĽ, bhikkhus, Bhikkhu, áááááŞááᥠSukha Vedana, undersands: “áá ááá áááááŞááᥠSukha Vedana“; áááááŞááᥠdukkha Vedana, undersands: “áá ááá áááááŞááᥠdukkha Vedana“; áááááŞááᥠadukkham-asukhÄ Vedana, undersands: “áá ááá áááááŞááᥠadukkham-asukhÄ Vedana“; áááááŞááᥠSukha Vedana sÄmisa, undersands: “áá ááá áááááŞááᥠSukha Vedana sÄmisa“; áááááŞááᥠSukha Vedana nirÄmisa, undersands: “áá ááá áááááŞááᥠSukha Vedana nirÄmisa“; áááááŞááᥠdukkha Vedana sÄmisa, undersands: “áá ááá áááááŞááᥠdukkha Vedana sÄmisa“; áááááŞááᥠdukkha Vedana nirÄmisa, undersands: “áá ááá áááááŞááᥠdukkha Vedana nirÄmisa“; áááááŞááᥠadukkham-asukhÄ Vedana sÄmisa, undersands: “áá ááá áááááŞááᥠadukkham-asukhÄ Vedana sÄmisa“; áááááŞááᥠadukkham-asukhÄ Vedana nirÄmisa, undersands: “áá ááá áááááŞááᥠadukkham-asukhÄ Vedana nirÄmisa“.
áááááá áá, áᥠáááááá ááᥠááááá áááááá Vedana in Vedana ááŤáŁááááá, áá áᥠáááááá ááᥠááááá áááááá Vedana in Vedana ááá áááá, áá áᥠáááááá ááᥠááááá áááááá Vedana in Vedana á¨ááá áá ááá á; ááá áááááá ááᥠááááá áááááá samudaya of áááááááááᥠVedana, áá áᥠáááááá ááᥠááááá áááááá ááá áááŞáááááᥠáááááááááᥠVedana, áá áᥠáááááá ááᥠááááá áááááá samudaya áá ááá áááŞáááááᥠáááááááááᥠVedana; áááá [áŽááááááá:] “áᥠáá áᥠVedana!” sati ááá§áá¤ááá áááĄ, ááŽáááá ááááááá, á áááááááá᪠ááŽáááá áááá, áŁáá áááá, paášissati, áᥠáááááá ááᥠdetached áá áá ááŽáá áá áá¤á áᥠááĄáá¤áááá¨á. ááááááá, bhikkhus, Bhikkhu áááááá ááᥠááááá áááááá Vedana in Vedana.
á¨áááá¨ááá
1 “atthi Kayo“ ti VA ááá ¡ ááĄáĄá sati paccupaášášhitÄ hoti, yÄvadeva áááá ¡ mattÄya paášissati ¡ mattÄya: áᥠáá áᥠááááá trickiest áááŹááá sutta. áᥠáŤááááá áááá¨áááááááááá, á ááááá áᥠááĽáááá áááá áááá 20 áŻáá , áá ááĄááá áááá˘áá, á áá áᥠáá áᥠáŞááá˘á áááŁá áááŹááá¨á áááááá á˘áááĄ, áᣠá áááá sati á ááááŁá áá ááááááá ááŚáááá. áἠáá áᥠá áááááááá ááá˘áá ááá˘ááŁáá ááááááŞááá:
VRI: “ááŽáá áááĄá áŞáááááá áááᥠáááááááááá:” áᥠáá áᥠáá áááá, “áááááá áá, áᥠááááá áááá áááĄá áŞáááááá áááᥠááĄááá áááŞáŁááááá, á áá áἠááŽáááá áááááá áá ááá ááŽáááá áŞáááááá áááᥠááááŚáááá.“
Bhante Analayo: “áááá mindfulness á áá áá áᥠáĄáŽááŁááᥠáááááááááá, á áá ááᥠááááááá, á áááááááá᪠á¨áá¨áááá áŞáááá áá áŽáĄáááá ááᥔ
Thanissaro Bhikkhu: “áá áááĄá áá áŁááá, á áá” áá áĄááááᥠáĄáŽááŁááᥠá¨áááá áŠáŁááááŁááá ááááááá, á áááááááá᪠áŞááááᥠáá áŽáĄáááá “
Bhikkhu Nanamoli áá Bhikkhu bodhi: “áááá mindfulness á áá áá áᥠáĄáŽááŁááᥠáŁáá áááá áááá áĄáá áááĄ, á áááááááá᪠áᥠááŁáŞáááááááá á¨áá¨áááá áŞáááá áá áá áŁááá“.
Nyanasatta Thera: “áá áááĄá mindfulness áááááááá á¤ááĽá áááá:” áĄáŽááŁáá áá áĄáááááĄ, “á áááááááá᪠áᥠááŁáŞáááááááá, ááŽáááá áŞáááá áá áá áŁááá“.
Soma Thera: “áááá áááĄá mindfulness áááááááá á¤ááĽá áááá:“ áá áááá áá áĄáááááĄ, ááááááá, á áááááááá᪠áĄáááá áá ááŽáááá áŞáááá áá áŽáĄáááá “
Maurice Walshe: “áááá, mindfulness, á áá” áĄáŽááŁááᥠ“ááá§áá¤ááá, ááᥠááŽáááá ááááááá, á áááááááá᪠áᥠááŁáŞáááááááá áŞáááá áá ááááŚáááááĄ.“
ááá ááááá áááá á¨áááááááááááŁáá áĄáŁááá ááááá áĄ,
ááŽáá ááááá áá Thanissaro Bhikkhu ááá ááááá.
— OOo —
áááááĽááá§ááááŁááá áĄááŠáŁáĽá áá Dhamma, áŁááá áááááááŹááááᥠáŁá¤ááĄáá.
ááĄáááá áá áĄáŽáá áá áĄáááŁá¨ááᥠááááŞááᥠáŁááá ááááŞááᥠáááá áááááááá áááá áŹá§áá á.
ááŽáááá:
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මŕˇŕˇ ŕˇŕśŕˇŕś´ŕś§ŕˇŕś¨ŕˇŕśą ŕˇŕˇŕśŕˇŕśťŕśş -1: 09: 59 áĄá
ááááá˘áááŁááá: ááá 13, 2011
Maha Sathipattana Sutta áááááááᥠVen. áááĽá˘áá á Omalpe Sobhita Thero
https://www.youtube.com/watch?v=ixu4Kd5R1DI&list=PL_hbXduIzfZbVhHr8nQEMCsceg0mHsxJa
Vipassana ááááá˘ááŞáá áá Body Sensation: Eilona Ariel at TEDxJaffa 2013
Eilona Ariel áá áᥠááááŁáááá˘áŁá á á¤ááááááᥠá ááááĄáá á, á ááááᥠááŁá¨ááááᥠáŚá ááá á¨ááááááááŁáá áááĄá áŞáŽááá áááᥠáááááĄá áá áááĄá áá ááĽá˘ááá áŁáŤáááááĄá ááááá˘ááŞáá á˘ááĽáááá áááŁáŹááá Vipassana.
áᥠáááááááá ááᣠááá áá¨á 1978 áŹááᥠáá áŞáŽá á áŹááá áááá˘áá á áĄáŹáááááᥠáá ááŁá¨ááááĄ, á áááá ᪠ááŁáĄááááĄá áá á¤áá˘ááá áá¤á. 1980 áŹáááĄ, ááá ááááŚá ááááááá Germain áĄááááᥠáááá áá˘áá á. ááá ááá˘ááá USA 1987 áááá˘áá áá á áááááááá áŹááᥠááááááááááá¨á ááŞáŽááá ááá ááááá¨á. 1995 áŹááᥠááá áááá áŁááá ááĄá áááá áá ááááááááá Karuna á¤áááááá áŹáá ááááá áááááááá áá ááá Ayelet Menahemi.
áĄáŁáááĄáááááááá áááááá áŚáá ᥠáááá áŞááááááĄ, TEDx áá áᥠáá ááá ááá áááááááá ááá áááááááá áááááááᥠáá ááááááááŁáá áŚááááĄáŤáááááá, á áá áŽáááŽá áá ááá ááááá áááá TED ááĄááááĄá áááááŞáááááá. ááááá TEDx áŚááááĄáŤáááá, TEDTalks ááááá áá áŞááŞáŽááá áá¨áááááŁá ááááááá¨áá áá ááááá áŹáááá áŚá áá ááááŽáááá áá áááá¨áá á ááŞáá á áŻááŁá¤á. áᥠáááááááá ááá áááááááá áááááááᥠáá ááááááááŁáá áŚááááĄáŤáááááá áá ááááá áááŁáá TEDx, áĄááá᪠x = áááááŁáááááááá áá ááááááááŁáá TED áŚááááĄáŤáááá. TED áááá¤áá áááŞáá ááááá áĄááŽááááŤáŚááááááᥠTEDx áá ááá ááá, áááá áá ááááááááŁáááŁá á TEDx áŚááááĄáŤáááááá áááááááá áááááááᥠáá ááááááááŁáá. * (* áááá ááá ááááŁáá áŹááĄááááĄ)
ááá˘á ááá¤áá áááŞááᥠáááĄááŚáááá Vipassana, ááŽáááá http://www.dhamma.org
ááŽáááá ááá˘á Doing áá ááĄ, ááááááᥠVipassana áá Karuna á¤áááááá http://www.karunafilms.com
ááááá˘ááááá ááááááá ááááááá áá á¨ááááŽááááá¨á, áŹááĄááá http://www.tedxjaffa.com
https://www.youtube.com/watch?v=1Ii9vjW9BwU&index=6&list=PL_hbXduIzfZbVhHr8nQEMCsceg0mHsxJa
Vipassana ááááá˘ááŞáá S. N. Goenka - 1 ááŚá
https://www.youtube.com/watch?v=VFrp9ROB44c&feature=pyv&ad=4869139754&kw=meditation%20mindfulness
áŤááá ááĽáááá áĽáááŞáááááá á áááááá áááĄááŚáŹáááá áááááĄáááá á Goal (www.MindMaster.TV)
áĄáŞáááá áŁá¤ááĄá http://mindmaster.tv/success.html áááááá§áááá áŤááá ááĽáááá ááá áá áááĄááŚáŹáááá áááááááᥠáááĄááŚáŹáááá. ááĄáá¤ááá áŹáá ááá˘ááááá áá áááááĄá˘áŁá áááŁáá á¨ááááááá. áááááá§ááááá ááĽááááá áá á§áááááá ááá ááááŁáá áááááááá áááᥠááŹáá ááááááá. áááá ááááááá, ááĽááááá Deepak Chopra for áááĄáŹááᥠáŠáááá Fan Page :)
Research on Dubakor fraud EVMs and Election Fixing
Last year, the Supreme Court having been convinced of an undeniable,edible possibility of EVMs getting tampered with & that easily hacked-âeven from afarâââhad ordered the imbecilic Election Commission and the indolent Government of India to provide about 1600 crore rupees for manufacturing these VVPAT (Voter Verifiable Paper Audit Trail) voting machines;
This is the Fundamental Right of a citizen of India, as per the laws laid down by the Constitution.
However, only 20, 000 such voting machines have been provided for the entire country in this, 2014 election! India has 29 states nowâââwith Telagana being the latest.
In most of them, depending upon their size etc., either about 400 VVPAT machines were being deployed, or some such similar ridiculous numberââ more or lessâââhas been made available in the length and breadth of the country.
Itâs an asinine, bland, cruel, demeaning joke we 1.25 billion voters have been âblessedâ with by the powers that be.
All âpatrioticâ hackers of our motherland made hay in May!
Now The Election Commission wants to use a new machine to enhance secrecy of votes during counting which prevents disclosure of voting pattern.
It proposes to buy 9,30,430 control units and 13,95,647 ballot units between financial year 2014-15 and 2018-19.1,42,631 EVMs procured in 2000-01 will be phased out in 2015-16 and 1,25,681 procured in 2004-05 will be replaced in 2019-20, as per the proposal, which
means the CEC had conducted the current Lok Sabha elections with the existing Dubakor (fraud) EVMs which are temperable .
Because of the Rs.1600 crore cost to replace these Dubakor (fraud) EVMs Number one dubakor CEC Sampath requested CJI Dubakor Sadasivam to allow him to replace them in phases.
CJI EVM SADHASIVAM, shirked its duty & committed a grave error of judgment by allowing in phased manner and dealt a fatal blow to the Countryâs democracy.
CJI did not order for ballot paper system would be brought in.
No such precautionary measure was decreed by the apex court.
CJI did not order that till the time this newer set of about 1300000 voting machines is manufactured in full & deployed totally.
All the people in 80 democracies in the world who have simply done away with dubakor EVMs should not recognise dubakor Modi & his Government.
Dubakor Narendra Modi full of hatred for non-brahmins and non-Baniyas intoxicated for power, violated all good Silas of not killing, lying, stealing.
Dubakor dominating, militant, violent, heckling Stealth Cult chitpawan RSS is saying no reservation on the basis of castes means it is against Constitution providing reservation for SC/STs.
Dubakor RSS’s Mr. Mohan Bagawath, a chitpawan brahmin and a dropout is not a Constitutional expert to say that there should not be any caste based reservation.
Since the NEED OF THE HOUR IS Electronic Virtual Movement for Replacing all EVMs (EVM4RAEVMs )to save Democracy.
I attempted to E-File through http://sc-efiling.nic.in/sc-efiling/registration.jsp -
While trying to attach Driving Licence through
http://sc-efiling.nic.in/sc-efiling/identity_file.jsp - got the result java.lang.StringIndexOutOfBounds Exception: String index out of range:
And could not proceed further. Brought this to the notice of supremecour@nic.in without any response. through supremecour[at]nic[dot]in
with a confusion whether it is supremecour[at]nic[dot]in supremecour@nic.in or supremecourt[at]nic[dot]in
supremecourt@nic.inhttp://goidirectory.nic.in/feedback.php - all maintained by wim@nic.in also do not work.
It often says “invalid characters found, Please Re-Enter”
A correct procedure for E-Filing must be known to all procedures/ steps required to be taken for E-Filing process ?
http://www.indg.in/e-governance/vle-corner/ict-in-legal-services/egov-legal-efilling Supreme Court initiatives for citizens via e -Filing - e-Filing in Supreme Court of India.
Supreme Court of India is also on the e-governance track and providing its services at doorstep of the Indian citizens.
In this regard, on October 2, 2006 Supreme Court started e-filing facility.
It is a simple way of filing any case via internet from his house. e-filing via internet does not require the help of advocate.
This service can be utilized by any common man as well as registered advocate.
Anybody desiring to avail this service may log on to www.sc-efiling.nic.in/sc-efiling/index.html and sign up as a user.
For sign up procedure please follow up these steps: First time users of Supreme Courtâs E-filing have to register him/her through the âSign Upâ option.Through âe-FILINGâ only Advocate-on Recordâ and petitioners-in-person can file cases in the Supreme Court of India
Advocate option is to be chosen if you are an âAdvocate-on-Recordâ, otherwise choose âIn-person’ option in case you are petitioner-in-person.
For registering first time personal details such as Address, contact details, E-mail Id etc., which are mandatory, need to be entered.
For Advocate-on-record, his/her code (Advocate-on-record code) will be âLogin-IDâ, while âIn-personâwill create his/her Login-Id through âSign Upâ option.
Password needs to be entered thereafter.
Login Id and password will be created once the mandatory requirements are filled properly.
After successful login the âDisclaimer screenâ appears on the screen. Clicking of âI agreeâ button on Disclaimer allows the user to proceed further, while âI declineâ button sends the control back to the Login screen.
After successful login, the user can file the case electronically.
âNew Caseâoption allows the user to file a new case âModifyâ option allows a user to carryout changes to the already e-filed case, provided the court fee payment option is not invoked.
Defects associated with the e-filed case will be e-mailed to the advocate/petitioner by the Supreme Court Registry.
For further assistance, âHelpâ option is available.Click here to file case online in Supreme Court of India
http://kohram.in/ten-reasons-for-banning-indian-evms/ -
Reasons For Banning Dubakor Tamperable EVMs Electronic voting machines (EVMs) were introduced in a limited way in Indian elections in1982, and they have been in universal use since the general elections of 2004,when paper ballots were phased out completely.
It is about time this country reformed its voting system to ensure that the electoral verdicts reflect the true will of the people of the country.
1. The Whole World has Discarded Similar EVMs
2. Use of EVMs is Unconstitutional and Illegal Too!
3. EVM Software Isnât Safe
4. Nor is The Hardware
5. EVMs are Sitting Ducks
6. âInsiderâ Fraud a Concern
7. Storage and Counting are Concerns
8. Vote of No Confidence
9. EC is Clueless on Technology
10. Trust Deficit1.
The Whole World has Discarded Similar EVMs.
The electronic voting machines used in this country’s elections are internationally known as Direct Recording Electronic (DRE) voting machines which record votes directly in electronic memory.
Similar voting machines have been banned in many countries such as Germany, the Netherlands, Irelands etc. and such machines are allowed in most states of the US only with a paper back up.
Potential dangers of âvote fraudâ and more importantly, lack of transparency and verifiability associated with them prompted ban or restrictions of their use.
Developed nations like the United Kingdom and France and advanced countries in our region like Japan and Singapore have so far stuck to voting on paper ballots, owing to their simplicity, verifiability and voter confidence in the system.
India is an exception to this international trend and we continue to use these voting machines long discarded by the world due to lack of awareness and appreciation of the lay public of the concerns.
2. Use of EVMs is Unconstitutional and Illegal Too! Indian EVMs may also be held unconstitutional because they infringe upon the fundamental rights of the voters.
In India, Right to vote is a legal right but how that vote should be exercised by a voter is his/ her individual expression covered by Article 19 (1) (a) of the Constitution, which guarantees fundamental rights to the citizens. In the 2002 case pertaining to disclosure of assets and the criminal background of candidates, the Supreme Court ruled that voters have a right to know the antecedents of the contesting candidates and this is fundamental and basic for survival of democracy.
Accordingly, a voter has the right to know that his vote which he exercised as a part of freedom of expression has really gone in favour of the candidate whom he/she has chosen.
This right, fundamental in nature, is absent in the electronic voting system.
In the traditional paper ballot system, that fundamental right was preserve because a voter knew exactly how his/ her vote was recorded and Universal use of EVMs in Indian
elections is illegal too! In 1984, the Supreme Court of India held that the use of electronic voting machines in elections was âillegalâ as the Representation of People (RP) Act, 1951 did not permit use of voting machines in elections.
Later, the R.P. Act was amended in 1989 incorporating Section 61A.
However, the amendment says voting machines âmay be adopted in such constituency or constituencies as the Election Commission may, having regard to the circumstances of each case, specify.â Violating the provisions of the R.P Act, the Election
Commission has conducted 2004 and 2009 nationwide general elections only using electronic voting machines.
Going by the 1984 judgment of the Supreme Court, parliamentary elections of 2004 and 2009 may be held illegal.3. EVM Software Isnât Safe.
The electronic voting machines are safe and secure only if the source code used in the EVMs is genuine. Shockingly, the EVM manufacturers, the BEL and ECIL, have shared the âtop secretâ EVM software program with two foreign companies, Microchip (USA) and Renesas (Japan) to copy it onto microcontrollers used in EVMs.This process could have been done securely in-house by the Indian Worse, when the foreign companies deliver microcontrollers fused with software code to the EVM manufacturers,the EVM manufacturers cannot âread backâ their contents as they are either OTP-ROM or masked chips.
Amusingly, the software given to foreign companies is not even made available with the Election Commission, ostensibly for security reasons.
With such ridiculous decisions, the Election Commission and the public sector manufacturers have rendered security of the EVMs a mockery.
Adopting an open standards policy by making the software public and allowing parties to test the software installed in the EVMs would have offered better
4. Nor is The Hardware.
The danger for EVM manipulations is not just from its software. Even the hardware isnât safe. Dr. Alex Halderman, professor of computer science in the University of Michigan says, âEVMs used in the West require software attacks as they are sophisticated voting
machines and their hardware cannot be replaced cheaply.
In contrast, the Indian EVMs can easily be replaced either in part or as wholesale units.â One crucial part that can be faked is microcontrollers used in the EVMs in which the software is copied.
EVM manufacturers have greatly facilitated fraud by using generic microcontrollers rather than more secure ASIC or FPGA microcontrollers. Not just only microcontrollers, mother boards (cards which contain microcontrollers) and entire EVMs can be replaced.
Neither the Election Commission nor the manufacturers have undertaken any hardware or software audit till date.
As a result, such manipulation attempts would go undetected.
To detect such fraud, the upgraded EVMs have a provision to interface with an Authentication Unit that would allow the manufacturers to verify whether the EVM being used in the election is the same that they have supplied to the Election Commission.
The EVM manufacturers developed an âAuthentication Unitâ engaging the services of SecureSpin, a Bangalore based software services firm.
The Unit was developed and tested in 2006 but when the project was ready for implementation, the project was mysteriously shelved at the instance of the Election Commission.
Several questions posed to the Election Commission for taking this decision went unanswered.
5. EVMs are Sitting Ducks.
The Indian EVMs can be hacked both before and after elections to alter election results.
Apart from manipulating the EVM software and replacing many hardware parts discussed above, discussions with knowledgeable sources revealed that our country’s EVMs can be hacked in many ways.
I mention just two of them below. Each EVM contains two EEPROMs inside the Control Unit in which the voting data is stored.
They are completely unsecured and the data inside EEPROMs can be manipulated from an external source.
It is very easy to read (data from) the EEPROMs and manipulate them.
The second and the most deadly way to hack Indian EVMs is by inserting a chip with Trojan inside the display section of the Control unit.
This requires access to the EVM for just two minutes and these replacement units can be made for a few hundred rupees.
Bypassing completely all inbuilt securities, this chip would manipulate the results and give out âfixedâ results on the EVM screen.
The Election Commission is completely oblivious to such possibilities.
A demonstration of these vulnerabilities is on the cards. 6. âInsiderâ Fraud a Concern.
Personal accounts from some well placed political sources and experts say that there are some âinsidersâ demanding vast sums (Rs. 5 Crore for each assembly constituency) to fix election results.
Who are these insiders? Unlike in the traditional ballot system where only the election officials were the âinsidersâ, electronic voting machine regime has spawned a long chain of insiders, all of whom are outside the ambit and control of the Election Commission of this country.
There is every possibility that some of these âinsidersâ are involved in murky activities in fixing elections.
The whole worldâexcept us in Indiaâis alive to the dangers of insider fraud in elections.
The âinsidersâ include the public sector manufacturers of Indiaâs electronic voting machines namely, the Bharat Electronics Limited (BEL) and Electronics Corporation of India (ECIL), the foreign companies supplying microcontrollers,private players (some of which are allegedly owned by some political leaders) for carrying out checking and maintenance of electronic voting machines during.
7. Storage and Counting are Concerns.
The EVMs are stored at the district headquarters or in a decentralized manner in different locations.
Election Commissionâs concern for EVM safety becomes apparent only during elections, where as security experts say that voting machines must remain in a secure environment throughout their life cycle.
There could be many malpractices associated with electronic counting.
âEverybody watches polling closely.
Nobody watches counting as closely),â says Bev Harris, an American activist.
Our Election Commission takes three months to conduct parliamentary elections but wants counting to be over in just three hours!
In the rush to declare results and the winners, several serious lapses go unnoticed in the counting process.
As a result, parties cannot give it the kind of attention that this activity deserves.
Massive discrepancies between votes polled and counted in a large number of polling stations across the country raise serious concerns in this regard.
8. Vote of No Confidence.
The political class cutting across all sides of the divide has just one verdict: âwe donât trust the EVMsâ.
This vote of âno confidenceâ stems from the personal experiences of parties and leaders as well as the nature of results thrown up by the EVMs.
Parties are looking at EVMs with great suspicion and dread the prospect of EVMs âdefeatingâthem.
This mistrust in EVMs is not confined to any single party and is all pervasive.
Almost all mainstream political parties, including the BJP, Congress, left parties, regional parties like the Telugu Desam party (TDP), AIADMK, Samajwadi party, Rastriya Lok Dal (RLD), Janata Dal (United) etc. have
all expressed reservation about EVMs in the aftermath of 2009 Lok Sabha polls.
Even the Congress party that decisively won the 2009 general elections alleged that the EVMs have been manipulated in Orissa.
Today, it is difficult to find parties that vouch for the continued use of EVMs in Indian elections.
On the contrary, there is a flood of opposition to the EVMs from the political class.
9. EC is Clueless on Technology.
The Election Commission has adopted the EVM technology about which it has practically no knowledge.
As a result, it has little control over many aspects of the election process. None of the election commissioners, neither the present commissioners nor their predecessors, have proper understanding of the EVM technology.
The only source of technical understanding for the Election Commission is a Committee of experts led by its chairman, Prof. P.V.Indiresan.
Even the Expert Committee seems very weak in its capacities and understanding.
Alex Halderman, professor of computer science at the University of Michigan and an expert on the security of voting systems who was present in New Delhi for the launch of the book, Democracy at Risk, Can We Trust our EVMS? commented, âWhen I read the 2006 technical report prepared by the Expert Committee of the Election Commission.
I scribbled on it that there was a cause for alarm and quickly decided to agree to come here.â
That speaks volumes for the quality and rigor of security testing done on the Country,s EVMs.
10. Trust Deficit.
Election Commissionâs conduct in the wake of the serious reservations expressed by people has been unbecoming of a constitutional body.
It has uttered many lies â our EVMs are âtamper proofâ, they are âdifferentâ etc. etc.
It has refused to provide any clarifications sought to the petitioners in the Supreme Court, despite a reference from the Supreme Court of India.
It has taken several questionable decisions for which it has refused to offer any explanations.
For instance, it does not explain why old EVMs were used in Lok Sabha elections despite the recommendations of its own Expert Committee.
It does not explain why as many as 4.48 Lakh new EVMs (which are more secure as per the Expert Committee) were not used in any Congress party or UPA ruled states?
Why and where it had allowed use of state government owned EVMs? The non-transparent conduct of Election Commission in the use of EVMs and the farce of an âenquiryâ it has conducted following serious reservations on EVMs does not inspire confidence in its
unbiased functioning.
How EVM Works and how can changed itâs functionality Watch this video [youtube id=”ZlCOj1dElDY” width=”620″ height=”360″]- See more at: http://kohram.in/ten-reasons-for-banning-indian-evms/#sthash.5sue6t7S.dpuf youtube id=”ZlCOj1dElDY” width=”620″ height=”360″ -
https://www.youtube.com/watch?v=ZlCOj1dElDY
India’s EVMs are Vulnerable to Fraud-Contrary to claims by our country,s election authorities, the paperless electronic voting systems used in India suffer from significant vulnerabilities.
Even brief access to the machines could allow criminals to alter election results.
In this video, we demonstrate two kinds of attacks against a real Indian EVM.
One attack involves replacing a small part of the machine with a look-alike component that can be silently instructed to steal a percentage of the votes in favor of a chosen candidate.
These instructions can be sent wirelessly from a mobile phone. Another attack uses a pocket-sized device to change the votes stored in the EVM between the election and the public counting session, which in India can be weeks later.â¨â¨
These attacks are neither complicated nor difficult to perform, but they would be hard to detect or defend against.
The best way to prevent them is to count votes using paper ballots that voters can see.
indiaEVM.org
https://www.youtube.com/watch?v=br2Mjt1BecI -
EVMs Can Be Tampered - Says Net India - Net India company says that the Electronic Voting Machines EVMs which are used in polling stations can be tampered in favor of the candidates.
Watch this to find out more…..To watch live news, videos subscribe to CVR News @ https://www.youtube.com/user/CVRNewsOâŚ
https://www.youtube.com/watch?v=O1xov8mrLZc -EVM in INDIA REALITY EXPOSED by Dr Subramanian Swamy
https://www.youtube.com/watch?v=x3THfIvvxPY - EVMs can be tampered, experts say - Electronic voting machines could be easily tampered to manipulate elections results, a group of foreign experts said at a seminar in Dhaka on Tuesday.
A standing committee member of the main opposition Bangladesh Nationalist Party,
Abdul Moyeen Khan, in the seminar said that the party would make some prototypes of the EVMs the Election Commission made to show the people how the device could be tampered.
Non-governmental organisation Centre for Sustainable Development organised the seminar, ‘Electronic voting machines: use and abuse,’ at the Lake Shore hotel in the city.
The organisation’s secretary general Mahfuzullah conducted the seminar and its president Anwar Hashim, also a former ambassador, presided over the programme.
Computer science professor in the University of California Mathew Allen Bishop, senior software architect of Yahoo in India Shashank Shekhar and research and development director of Hewlett Packard of the United States Shawn Islam made presentation in the seminar
highlighting how EVMs could be tampered.
All the three experts said the EVMs could be tampered in several ways in a short span of time to manipulate the elections results in favour of a certain candidate if the manipulators would get physical access to EVMs.
Citing an example of the flaws of the EVM used in the United States and in other parts of the world, Bishop said the EVMs, electronic devices which need software to function, could be easily tampered. Bishop, however, asked the authorities concerned to look into certain issues before using EVMs.
‘When votes are counted, how do you know that the button pushed to vote for scales on the ballot unit is in fact counted as a vote for scales?’ he said.
Bishop also said, ‘How do you know that the software is correct? There are no bugs that affect the vote counting?
How do you know that the software on the EPROM chip is the version that is supposed to be used?
There was no malware?’
He said the security of the software running the EVM must be part of the inbuilt design of the device.
Earlier, Shawn Islam, a Bangladeshi-American, demonstrated how a vote cast for a candidate could be stored for the candidate the voter did not vote for through software manipulation effected beforehand.
Both of the experts said that there be a system of paper trail of the votes cast so that the voters could see that their votes were stored for the candidate they voted for.
‘But,’ Shawn Islam added, ‘the EVMs developed by Bangladesh do not have any option to add the paper trail system.
‘ He claimed that the EVM developed in Bangladesh have plenty of problems.
Shashank said that there was no electronic device in the world which could not be tampered.
All of the experts said that the device must be tested by a third party before its use.
In reply to a question whether the EVM can be manipulated with remote control devise without physical intervention once EVMs are tested and certified by the experts of the political parties just before the elections, Shawn said, ‘You must have physical interventions to manipulate it if the EVM does not belong to any wireless network.
‘When a reporter asked Abdul Moyeen Khan whether the BNP would accept it if EVMs were tested by their experts, the BNP leader parried the answer saying that the party would develop some EVM prototypes to show how they could be tampered.
Representatives from the Bangladesh Nationalist Party, including its acting secretary general Mirza Fakhrul Islam Alamgir, the chairperson’s advisers Iqbal Hasan Mahmud, Sabiuddin Ahmed, Ruhal Alam and opposition chief whip Zainul Abdin
Farroque, attended.
Speaking on the occasion, former Dhaka University vice-chancellor Moniruzzaman Mia, BRAC professor Piash Karim and Sushaner Janya Nagarik secretary Badiul Alam Majumder stressed the need for building among political parties before introducing any new device in the elections process.
The country’s two major political camps are now at loggerheads over the introduction of EVMs in the next polls.
The ruling Awami League-led alliance said that it would extend all cooperation to the E C in using EVMs in the next general elections while the opposition Bangladesh Nationalist Party-led alliance vowed to resist the move.
Attachments area- Preview YouTube video India’s EVMs are Vulnerable to Fraud -Preview YouTube video EVMs Can Be Tampered - Says Net India Preview YouTube video EVM in INDIA REALITY
EXPOSED by Dr Subramanian Swamy
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RSS chief Mohan Bhagwat is saying ‘the cultural identity of all Indians is Hindutva’ which has got nothing to do with spiritualism.
It is just a political cult
The 20th century descriptions of this 1% RSS chitpavans list inordinate dominating militant, violent, frugality, untrustworthiness (Duba Kors), conspiratorialism, phlegmatism, full of hatred, anger, jealousy fearful scare crows not only murder democracy but also the real spirituality of this nation.
The true cultural identity of this country is Jambudipan that is Prabuddha Bharath since all belong to the same race with Buddha Nature practicing equality, fraternity and liberty as enshrined in the Constitution based on Dhamma.
Now it is the Fraud Duba Kor EVMs that has to be exposed because the Duba Kor EVM CJI Sadhasivam, a brahmin allowed the Lok Sabha with majority fraud tamperable Duba Kor EVMs at the request of Duba Kor EVM CEC Sampath another brahmin to replace the Duba Kor EVMs in phased manner that helped RSS’s BJP to acquire the MASTER KEY.
Till all the Duba Kor EVMs are replaced with fool proof Voting system the present CJI must order to scrap the present Lok Sabha.& have a collegium system of picking judges from SC/ST/OBC/Minorities for having a fool proof voting system to safeguard Liberty, Fraternity and Equality as enshrined in the Constitution.
And also a collegium system in the Chief Election Commission consisting SC/ST/OBC/Minorities for having a fool proof voting system to safeguard Liberty, Fraternity and Equality as enshrined in d Constitution to prevent Murder of Democracy.
After the Duba Kor EVMs are replaced with fool proof voting system Lok Sabha elections must be held.
If chitpawan brahmins have to be sidelined totally because of their politics of hatred towards all non Ariyo brahmins, all the non- ariyo brahmins have to unite under BSP for Sarvajan Hitay, Sarvajan Sukhay i.e., for the welfare and happiness of all societies including, SC/STs, OBCs, Minorities and the poor upper castes by sharing the wealth of the country equally among all sections of the society as enshrined in the Constitution.
Haughty behavior by the upstart chitpvans caused conflicts with other communities which manifested itself as late as in 1948 in the form of anti-Brahminism after the killing of M.K. Gandhi by Nathuram Godse, a chitpavan.
Bal Gangadhar Tilak After the fall of the Maratha Empire in 1818, the chitpavans lost their political dominance to the British.
The British would not subsidize the chitpavans on the same scale that their caste-fellow, the Peshwas had done in the past.
Pay and power was now significantly reduced. Poorer chitpavan students adapted and started learning English because of better opportunities in the British administration.
Some of the strongest resistance to change also came from the very same community. Jealously guarding their brahmin stature, the orthodox among the chitpavans were not eager to see the shastras challenged, nor the conduct of the brahmins becoming
indistinguishable from that of the sudras.
The vanguard and the old guard clashed many times.
The chitpavan community includes two major politicians in the Gandhian tradition: Gopal Krishna Gokhale whom he acknowledged as a preceptor, & Vinoba Bhave, one of his outstanding disciples.
Gandhi describes Bhave as the Jewel of his disciples, and recognized Gokhale as his political guru.
However,strong opposition to Gandhi also came from within the chitpavan community.V D Savarkar,the founder of the Hindu nationalist political ideology hindutva is castiest and communal duba kor militant stealth political cult greed of power hating all the non-chitpavan brahimins which anger that is madness requiring treatment in mental asylums, was a chitpavan brahmin.
Several members of the chitpavan community were among the first to embrace d hindutva ideology, which they thought was a logical extension of the legacy of the Peshwas and caste-fellow Tilak.
These chitpavans felt out of place with the Jambudipan social reform movement of Mahatama Phule and the mass politics of Mr.M.K. Gandhi.
Large numbers of the community looked to Savarkar, the Hindu Mahasabha and finally the RSS. Gandhi’s assassins Narayan Apte and Nathuram Godse, drew their inspiration from fringe groups in this reactionary trend.
Therefore, the RSS chief Mohan Bhagwat is saying ‘the cultural identity of all Indians is Hindutva’ covering the above facts.
On kobras (the konkanastha chitpavan brahmin Community) of West of the Country.
The chitpavan or chitpawan, are brahmins native to the Konkan with a sizeable Christian Protestant.
Until the 18th century,the chitpavans were not esteemed in social ranking,and were indeed considered by other brahmin tribes as being an inferior caste of brahmins.
It remains concentrated in Maharashtra but also has populations all over the Country and rest of the world, including (USA & UK.) According to Bene Israeli legend,the Chitpavan and Bene Israel are descendants from a group of 14 people shipwrecked off the Konkan coast.
Several immigrant groups including the Parsis, the Bene Israelis,the kudaldeshkar gaud brahmins, and the Konkani saraswat brahmins, and the chitpavan brahmins were the last of these immigrant arrivals.
The satavahanas were sanskritisers.
It is possibly at their time that the new group of chitpavan brahmins were formed.
Also, a reference to the chitpavan surname ghaisas, written in Prakrut Marathi can be seen on a tamra-pat (bronze plaque) of the Year 1060 A.D.belonging to the King Mamruni of Shilahara Kingdom, found at Diveagar in Konkan.
With the accession of balaji bhat and his family to the supreme authority of the Maratha Confederacy,
Chitpavan immigrants began arriving en masse from the Konkan to Pune where the Peshwa offered all important offices his fellow-castemen.
The chitpavan kin were rewarded with tax relief & grants of land.
Historians cite nepotism & corruption as causes of the fall of the Maratha Empire in 1818.
Richard Maxwell Eaton states that this rise of the chitpavans is a classic example of social rank rising with political fortune.
Traditionally, the chitpavan brahmins were a community of astrologers and priests who offer religious services to other communities.
The 20th century descriptions of the chitpavans list inordinate frugality, untrustworthiness, conspiratorialism, phlegmatism.
Agriculture was the second major occupation in the community, practiced by the those who possess arable land. Later, chitpavans became prominent in various white collar jobs and business.
Most of the chitpavan brahmins in Maharashtra have Marathi as their language.
Till the 1940s, most of the chitpavans in Konkan spoke a dialect called chitpavani Konkani in their homes.
Even at that time, reports recorded chitpavani as a fast disappearing language.
But in Dakshina Kannada District and Udupi Districts of Karnataka, this language is being spoken in places like Durga and Maala of Karkala taluk and also in places like Shishila and Mundaje of Belthangady Taluk.There are no inherently nasalized vowels in standard Marathi whereas the chitpavani dialect of Marathi does have nasalized vowels. Earlier, the deshastha brahmins believed that they were the highest of all brahmins, & looked down upon the chitpavans as parvenus (a relative newcomer to a socioeconomic class),barely equal to the noblest of dvijas.
Even the Peshwa was denied the rights to use the ghats reserved for Deshasth priests @ Nashik on the Godavari.
This usurping of power by chitpavans from the deshastha brahmins resulted in intense rivalry between the two brahmin communities which continued in late Colonial British India times.
The 19th century records also mention Gramanyas or village-level debates between the Chitpavans, & two other communities, namely the Daivajnas, and the Chandraseniya Kayastha Prabhus.
This lasted for about ten years.Half a century ago,Dr.Ambedkar surveyed the existing data on the physical anthropology of the different castes in his book The Untouchables.
He found that the received wisdom of a racial basis of caste was not supported by the data,e.g.:The table for Bengal shows that the chandal who stands sixth in the scheme of social precedence and whose touch pollutes, is not much differentiated from the brahmin.
In Bombay the deshastha brahmin bears a closer affinity to the Son-Koli, a fisherman caste, than to his own compeer, the chitpavan brahmin.
The Mahar, the Untouchable of the Maratha region, comes next together with the Kunbi, the peasant.
They follow in order the shenvi brahmin, the nagar brahmin and the high-caste Maratha.
These results mean that there is no correspondence between social gradation and physical differentiation in Bombay.
A remarkable case of differentiation in skull and nose indexes, noted by Dr. Ambedkar, was found to exist between the brahmin and the (untouchable) Chamar of Uttar Pradesh.
But this does not prove that brahmins are foreigners, because the data for the U.P. brahmin were found to be very close to those for the Khattri and the untouchable Chuhra of Punjab.
If the U.P. brahmin is indeed foreign to U.P., he is by no means foreign to this country, at least not more than the Punjab untouchables.
This confirms the scenario which we can derive from the Vedic and ItihAsa-PurANa literature: the Vedic tradition was brought east from d Vedic heartland by brahmins who were physically indistinguishable from the lower castes there, when the heartland in Punjab-
Haryana at its apogee exported its culture to the whole Aryavarta (comparable to the planned importation of brahmins into Bengal and the South around the turn of the Christian era).
These were just two of the numerous intra-Indian migrations of caste groups.
Recent research has not refuted Ambedkar,s views. A press report on a recent anthropological survey led by Kumar Suresh Singh explains: English anthropologists contended that the upper castes of India belonged to the Caucasian race and the rest
drew their origin from Australoid types.
The survey has revealed this to be a myth. Biologically & linguistically, we are very mixed, says Suresh Singh.
The report says that the people of this country have more genes in common, and also share a large number of morphological traits.
There is much greater homogenization in terms of morphological and genetic traits at the regional level, says the report. For example, the brahmins of Tamil Nadu (esp.Iyengars) share more traits with non-brahmins in the state than with fellow brahmins in western or northern part of the country.
The sons-of-the-soil theory also stands demolished. The Anthropological Survey of India has found no community in this country that cant remember having migrated from some other part of the country.
Internal migration accounts for much of the country’s complex ethnic landscape, while there is no evidence of a separate or foreign origin for the upper castes.
Among other scientists who reject the identification of caste (varNa) with race on physical-anthropological grounds, we may cite Kailash C. Malhotra:
Detailed anthropometric surveys carried out among the people of Uttar Pradesh,Gujarat, Maharashtra,Bengal and Tamil Nadu revealed significant regional differences within a caste and a closer resemblance between castes of different varnas within a region than between
sub-populations of the caste from different regions. On the basis of analysis of stature, cephalic and nasal index, H.K. Rakshit (1966) concludes that the brahmins of this country are heterogeneous & suggest incorporation of more than one physical type involving more than
one migration of people.
A more detailed study among 8 brahmin castes in Maharashtra on whom 18 metric,16 scopic and 8 genetic markers were studied, revealed not only a great heterogeneity in both morphological and genetic characteristics but also showed that 3 Brahmin castes were closer to non-Brahmin castes than [to the] other brahmin castes.
P.P. Majumdar and K.C. Malhotra (1974) observed a great deal of heterogeneity with respect to OAB blood group system among 50 brahmin samples spread over 11 country states.
The evidence thus suggests that varna is a sociological and not a homogeneous biological entity.