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11/30/14
1341 LESSON 11214 MONDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY run by http:sarvajan.ambedkar.org RISE OF INTERNATIONAL ONLINE WHITE BRIGADE(IOWB) Course Program 1. Kamma-Arañña SuttaThe Wilderness in Classical Basque,Belarusian,Bosnian,Bulgarian
Filed under: General
Posted by: @ 4:13 pm



1341 LESSON 11214 MONDAY


FREE ONLINE E-Nālanda Research and Practice UNIVERSITY
run by


http:sarvajan.ambedkar.org

Please
render exact translation in your mother tounge and all other languages
you know for this Google translation practice and spread and become a
Sota panna (Stream Enterer) to reach Eternal Bliss as Final Goal.

The online volunteers thrust on

RISE OF INTERNATIONAL ONLINE WHITE BRIGADE(IOWB)

Course Program 1. Kamma-Arañña SuttaThe Wilderness in Classical Afrikaans,Albanian,Arabic,Armenian,Azərbaijani, Basque,Belarusian,Bosnian,Bulgarian

3) Classical Afrikaans
3) Klassieke Afrikaans

3) Klassieke Afrikaans
3) Klassieke Afrikaans

1339 LES 291.114 Saterdag

Gratis aanlyn E-Nalanda en -praktyk UNIVERSITEIT
gelei deur

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Lewer asseblief presiese vertaling in jou moedertaal vir hierdie Google vertaling, praktyk en versprei dit om ‘n Sotapanna dws., Stroom Enterer ewige saligheid as finale doel te bereik

Natuurlik Program 1. Kamma-Arañña SuttaThe Wilderness in Klassieke Engels, Tamil
Arañña Sutta
die Wilderness

Vertaal uit die Pali deur Thanissaro Bhikkhu.
Gratis verspreiding slegs

 

Staan aan die een kant, ‘n devata aangespreek die Geseënde Een met ‘n vers:

     Woon in die woestyn,
     bly vreedsame, oorblywende kuis,
     eet net een maaltyd per dag:
     Hoekom is hulle gesigte
     so helder en rustige?

[Die Boeddha:]

     Hulle doen nie spyt oor die verlede,
     doen nie lank vir die toekoms.
     Hulle oorleef op die hede.
     Dit is waarom hulle gesigte
     is helder en rustig.

     Van verlange vir die toekoms,
     van angs oor die verlede, die dwase wegkwyn
     soos ‘n groen riete kap.

     Kyk asseblief:

     https://www.youtube.com/watch?v=ArY597Dax84
     Van die Heilige Boeddhistiese Tipitaka: Sutta Pitaka - Samyutta Nikaya-19: 02 minute

     https://www.youtube.com/watch?v=l_2Hqx4rWpo
     Samyutta Nikaya - Maha Vagga 47 Instelling van Mindfulness-1: 26: 48 uur

     https://www.youtube.com/watch?v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

     https://www.youtube.com/watch?v=iZpoP6ldulU
     Die woestyn, in die hart

4) Classical Albanian
4) Albanian Klasike


4) Shqip Klasike
4) Klasike Shqiptare

1339 MËSIMI 291.114 e shtunë

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Ju lutemi të bëjnë përkthimin e saktë gjuhën tuaj amtare për këtë Google përkthim, praktikë dhe e shtriu për t’u bërë një Sotapanna dmth., Stream Enterer për të arritur lumturinë e përjetshme si Goal Final

Program kurs 1. Kamma-Arañña SuttaThe shkretë klasike angleze, Tamil
Arañña Sutta
shkretë

Përkthyer nga Pali nga Thanissaro Bhikkhu.
Për shpërndarje falas vetëm

 

Duke qëndruar në një anë, një devata drejtua të Bekuarit me një ajet:

     Të jetosh në shkretëtirë,
     duke qëndruar i qetë, duke mbetur i matur,
     të hahet vetëm një vakt në ditë:
     pse janë fytyrat e tyre
     aq të ndritshme dhe të qetë?

[Buda:]

     Ata nuk bëjnë pikëllim mbi të kaluarën,
     mos e gjatë për të ardhmen.
     Ata mbijetojnë të tashmen.
     Kjo është arsyeja pse fytyrat e tyre
     janë të ndritshme dhe të qetë.

     Nga malli për të ardhmen,
     nga të hidhëruar mbi të kaluarën, budallenj thahet larg
     si një jeshile kallam shkurtuar.

     Ju lutemi të shikojnë:

     https://www.youtube.com/watch?v=ArY597Dax84
     Nga Shenjtë budiste Tipitaka: Sutta Pitaka - Samyutta Nikaia-19: 02 minuta

     https://www.youtube.com/watch?v=l_2Hqx4rWpo
     Samyutta Nikaia - Maha Vagga 47 Themelimi i Mindfulness-1: 26: 48 hr

     https://www.youtube.com/watch?v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

     https://www.youtube.com/watch?v=iZpoP6ldulU
    Shkretë në zemër

5) Classical Arabic
5) اللغة العربية الفصحى


5) اللغة العربية الفصحى
5) اللغة العربية الفصحى

1339 291114 الدرس السبت

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التي تديرها

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يرجى تقديم ترجمة دقيقة في لغتك الأم لهذا جوجل الترجمة والممارسة وانتشرت لتصبح Sotapanna أي.، تيار المدخل سابقا لتحقيق النعيم الأبدي كما الهدف النهائي

برنامج الدورة 1. Kamma-Arañña SuttaThe البرية في اللغة الإنجليزية الكلاسيكية، والتاميلية
Arañña سوتا
البرية

ترجم من بالي من قبل Thanissaro Bhikkhu.
لتوزيعها مجانا فقط

 

الوقوف إلى جانب واحد، وتناول وديفاتا تبارك واحدة مع قوله تعالى:

     يعيش في البرية،
     البقاء سلمية، وتبقى عفيف،
     تناول وجبة واحدة فقط في اليوم:
     لماذا وجوههم
     مشرق جدا وهادئ؟

[بوذا:]

     لم يفعلوا ذلك الحزن على الماضي،
     لا فترة طويلة في المستقبل.
     انهم البقاء على قيد الحياة على الحاضر.
     هذا هو السبب في وجوههم
     مشرقة وهادئة.

     من التوق للمستقبل،
     من sorrowing أكثر من الماضي، والسذج تذوي
     مثل الأخضر قطع القصب أسفل.

     الرجاء مشاهدة:

     https://www.youtube.com/watch؟v=ArY597Dax84
     من البوذية Tipitaka الكريم: سوتا Pitaka - Samyutta Nikaya-19: 02 دقيقة

     https://www.youtube.com/watch؟v=l_2Hqx4rWpo
     Samyutta Nikaya - مها إنشاء Vagga 47 من اليقظه-1: 26: 48 ساعة

     https://www.youtube.com/watch؟v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

     https://www.youtube.com/watch؟v=iZpoP6ldulU
     البرية في القلب


6) Classical Armenian
6) Դասական հայերեն


6) Դասական հայերեն
6) Դասական հայերեն

1339 ԴԱՍ 291114 ՇԱԲԱԹ

ԱԶԱՏ ՕՆԼԱՅՆ E-Nalanda հետազոտական եւ պրակտիկա UNIVERSITY
վարում է

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Փակցնելուց առաջ խնդրում ենք մատուցել ճշգրիտ թարգմանությունը քո մայրենի լեզվով այս Google թարգմանություն, պրակտիկայի եւ տարածել այն է դառնալ Sotapanna այսինքն, Stream Մուտքագրող հասնելու հավերժական երանության, որպես վերջնական նպատակին

Դասընթացի ծրագիր 1. Kamma-Arañña SuttaThe Wilderness դասական անգլերեն, թամիլերեն
Arañña Sutta
The Wilderness

Թարգմանվել է Pali կողմից Thanissaro Bhikkhu.
Անվճար բաշխման միայն

 

Կանգնած է մի կողմում, մի Devata հասցեագրված օրհնեց մեկը մի հատվածում:

     Ապրում է անապատում,
     մնում խաղաղ, մաքրաբարո մնալու,
     ուտում է ընդամենը մեկ ճաշը մի օր:
     ինչու են իրենց դեմքերը
     այնքան պայծառ ու համերաշխ.

[The Բուդդա]

     Նրանք չեն վիշտ քան անցյալում,
     չեն երկար ապագայի համար.
     Նրանք գոյատեւել ներկա.
     Ահա թե ինչու են իրենց դեմքերը
     պայծառ ու համերաշխ.

     From կարոտը ապագայի համար,
     մինչեւ տրտմությամբ քան անցյալում, հիմար թառամել հեռու
     նման մի կանաչ եղեգ հատվել.

     Խնդրում ենք դիտել:

     https://www.youtube.com/watch?v=ArY597Dax84
     Սուրբ բուդդայական Tipitaka: Sutta ռիդիկյուլ - Samyutta Nikaya-19: 02 րոպեից

     https://www.youtube.com/watch?v=l_2Hqx4rWpo
     Samyutta Nikaya - Maha Vagga 47 ստեղծումը Mindfulness 1: 26: 48 ժ

     https://www.youtube.com/watch?v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

     https://www.youtube.com/watch?v=iZpoP6ldulU
     The Wilderness սրտում


7) Classical Azərbaycan
7) Klassik Azərbaycan

1339 DƏRS 291114 ŞƏNBƏ

PULSUZ ONLINE E-Nalanda Araşdırma və Tətbiq UNIVERSITY
tərəfindən

http: sarvajan.ambedkar.org

Bu Google tərcümə, təcrübə üçün ana dilində dəqiq tərcümə göstərmək Sotapanna ie., Stream Enterer Əbədi Bliss Final Məqsəd kimi nail olmaq üçün olmaq üçün yayılmışdır edin

Tədris proqramı Klassik İngilis, Tamil 1. Kamma-Arañña SuttaThe Wilderness
Arañña Sutta
Wilderness

Thanissaro Bhikkhu tərəfindən Pali tərcümə.
Pulsuz paylanması üçün yalnız

 

Bir tərəfə duran, bir Devata bir ayə ilə mübarək biri müraciət:

     Səhrada yaşayan,
     dinc qalan ismətli qalan,
     Bir gün yalnız bir yemək yemək:
     niyə üzlərini var
     belə parlaq və rahat?

[Buddha]

     Onlar keçmişdə üzərində kədər deyil
     gələcək üçün uzun deyil.
     Onlar indiki yaşamaq.
     Ona görə üzləri var
     parlaq və rahat edir.

     Gələcək həsrətini
     keçdiyimiz kədərlənib, bu fools üz ölmək
     yaşıl kimi qamış azaltmaq.

     Watch edin:

     https://www.youtube.com/watch?v=ArY597Dax84
     Sutta Pitaka - Samyutta Nikaya-19: Müqəddəs Buddist Tipitaka dən 02 dəqiqə

     https://www.youtube.com/watch?v=l_2Hqx4rWpo
     Samyutta Nikaya - Bu Maha Vagga 47 Establishment zehinlilik-1: 26: 48 saat

     https://www.youtube.com/watch?v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

     https://www.youtube.com/watch?v=iZpoP6ldulU
     Heart Wilderness



8) Classical Basque
8) Euskal Klasikoa

8) Euskal Klasikoa
8) Euskal Klasikoa

1341 IKASGAIA 11214 ASTELEHENA

FREE ONLINE E-Nalanda Ikerketa eta Praktika UNIVERSITY
zuzentzen

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Ikastaroa Programa 1. Kamma-Arañña SuttaThe Wilderness Klasikoan

Arañña Sutta
desertuan

Thanissaro Bhikkhu arabera Pali hartua.
Doako banaketa For bakarrik

 

Albo batean kokatua, devata a jorratzen bertso bat dohatsua One:

     Desertuan bizi,
     baketsua ostatu, chaste gainerako,
     Egun bat bazkari bakar bat jateko:
     zergatik dira euren aurpegiak
     hain distiratsua eta lasai?

[The Buddha:]

     Ez dute iraganeko mina baino gehiago,
     ez, etorkizunerako luzea.
     Orainaldian bizirauten dute.
     Horregatik euren aurpegiak
     distiratsua eta lasai daude.

     Irrika aurrera etorkizunerako,
     iraganean gorako guiniabiltzán batetik, fools iraungitu
     berde bat bezala Reed moztu.

     Mesedez, ikusi:

     https://www.youtube.com/watch?v=ArY597Dax84
     Sutta Pitaka - Samyutta Nikaya-19: budista Holy Tipitaka tik 02 mins

     https://www.youtube.com/watch?v=l_2Hqx4rWpo
     Samyutta Nikaya - Maha Vagga 47 ezartzea Mindfulness-1: 26: 48 hr

     https://www.youtube.com/watch?v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

     https://www.youtube.com/watch?v=iZpoP6ldulU
     Wilderness In The Heart
The

9) Classical Belarusian
9) Класічная Беларуская

9) Класічная Беларускі
9) класічная Беларуская

1341 УРОК 11214 панядзелка

Бясплатныя онлайн E-Nalanda навукова-практычная УНІВЕРСІТЭТ
ў падпарадкаванні

HTTP: sarvajan.ambedkar.org

Праграма курса 1. Кама-Aranna SuttaThe Wilderness Класічная

Aranna Сутта
Wilderness

У перакладзе з ўпалі Thanissaro Бхикху.
Для бясплатнага распаўсюду толькі

 

Стоячы аднаго боку, девата імя Дабраславёнага з вершам:

     Жыццё ў пустыні,
     застаючыся мірным, застаючыся цнатлівым,
     ёсць толькі адзін раз у дзень:
     чаму іх асобы
     так ярка і ціхамірным?

[Буда:]

     Яны не смутак аб мінулым,
     ня доўга ў будучыні.
     Яны выжываюць на дадзены момант.
     Вось чаму іх асобы
     светлыя і мірны.

     Ад тугі па будучаму,
     ад смуткам аб мінулым, дурні адміраць
     як зялёны трыснёг скараціць.

     Калі ласка, паглядзіце:

     https://www.youtube.com/watch?v=ArY597Dax84
     Ад Святога будыйскай Tipitaka: Сутта Питаке - Самьютта Nikaya-19: 02 мін

     https://www.youtube.com/watch?v=l_2Hqx4rWpo
     Самьютта Nikaya - Маха Вагга 47 Стварэнне Уважлівасць 1: 26: 48 г

     https://www.youtube.com/watch?v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

     https://www.youtube.com/watch?v=iZpoP6ldulU
     Дзікай мясцовасці ў сэрцы

11) Klasična Bosnian
11) Klasična Bosanski

1341 LEKCIJA 11214 ponedjeljak

Besplatne Online E-Nalanda istraživanja i praksa UNIVERSITY
vodi

http: sarvajan.ambedkar.org

Program kursa 1. kamma-Arañña SuttaThe Wilderness u Classical

Arañña sutta
The Wilderness

Prevedeno iz Pali su Thanissaro Bhikkhu.
Za besplatnu distribuciju samo

 

Stojeći na jednu stranu, a Devata obratio Blaženi sa stihovima:

     Život u pustinji,
     borave mirno, preostali čedne,
     jede samo jedan obrok dnevno:
     zašto su im lica
     tako svijetao i prozračan?

[Buda:]

     Oni ne žaljenje zbog prošlosti,
     ne dugo za budućnost.
     Oni prežive na sadašnjost.
     Zato njihova lica
     su svijetle i spokojan.

     Od čežnje za budućnost,
     iz sorrowing proteklih, budale uvenuti
     kao zeleni trske smanjiti.

     Molim te pazi:

     https://www.youtube.com/watch?v=ArY597Dax84
     Od Holy Buddhist Tipitaka: Sutta pitaka - Samyutta nikaya-19: 02 min

     https://www.youtube.com/watch?v=l_2Hqx4rWpo
     Samyutta nikaya - Maha Vagga 47 Uspostavljanje sabranosti-1: 26: 48 hr

     https://www.youtube.com/watch?v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

     https://www.youtube.com/watch?v=iZpoP6ldulU
     The Wilderness u srcu

12) Classical Bulgarian
12) Класически български

1341 УРОК 11214 понеделник

FREE ONLINE E-Наланда изследвания и практика УНИВЕРСИТЕТ
управлявана от

HTTP: sarvajan.ambedkar.org

Програма на курса 1. Kamma-Aranna SuttaThe Wilderness в Classical

Aranna Sutta
пустинята

Преведено от Пали от Thanissaro Bhikkhu.
За безплатно разпространение само

 

Застанал на една страна, а девата адресирано Благословения с един стих:

     Да живееш в пустинята,
     пребиваващи мирно, оставащо целомъдрени,
     яде само едно хранене на ден:
     защо са лицата им
     толкова ярка и спокойно?

[The Buddha:]

     Те не скръб над миналото,
     не отдавна за бъдещето.
     Те оцеляват върху настоящето.
     Ето защо лицата им
     са светли и ведра.

     От копнеж за бъдещето,
     от наскърбени над миналото, глупаци отмират
     като зелено тръстика отсече.

     Моля гледате:

     https://www.youtube.com/watch?v=ArY597Dax84
     От Светия будистки Tipitaka: Sutta Pitaka - Samyutta Nikaya-19: 02 мин

     https://www.youtube.com/watch?v=l_2Hqx4rWpo
     Samyutta Nikaya - Maha Vagga 47 Създаване на внимателност-1: 26: 48 часа

     https://www.youtube.com/watch?v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

     https://www.youtube.com/watch?v=iZpoP6ldulU
     Пустинята в сърцето

comments (0)
11/29/14
1340 LESSON 301114 SUNDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY run by http:sarvajan.ambedkar.org Course Program 1. Kamma-Arañña SuttaThe Wilderness in Classical Afrikaans,Albanian,Arabic,Armenian,Azərbaycan
Filed under: General
Posted by: @ 4:32 pm



1341 LESSON 11214 MONDAY


FREE ONLINE E-Nālanda Research and Practice UNIVERSITY
run by


http:sarvajan.ambedkar.org

Please
render exact translation in your mother tounge and all other languages
you know for this Google translation practice and spread and become a
Sota panna (Stream Enterer) to reach Eternal Bliss as Final Goal.

The online volunteers thrust on

RISE OF INTERNATIONAL ONLINE WHITE BRIGADE(IOWB)

Course Program 1. Kamma-Arañña SuttaThe Wilderness in Classical Afrikaans,Albanian,Arabic,Armenian,Azərbaijani, Basque,Belarusian,Bosnian,Bulgarian

Arañña Sutta



The Wilderness




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



 


Standing to one side, a devata addressed the Blessed One with a verse:


Living in the wilderness,
staying peaceful, remaining chaste,
eating just one meal a day:
why are their faces
so bright and serene?


[The Buddha:]

They don’t sorrow over the past,
don’t long for the future.
They survive on the present.
That’s why their faces
are bright and serene.

From longing for the future,
from sorrowing over the past, fools wither away
like a green reed cut down.

Please watch:

https://www.youtube.com/watch?v=ArY597Dax84

From the Holy Buddhist Tipitaka: Sutta Pitaka - Samyutta Nikaya-19:02 mins

https://www.youtube.com/watch?v=l_2Hqx4rWpo

Samyutta Nikaya - Maha Vagga 47 Establishment of Mindfulness-1:26:48 hr

https://www.youtube.com/watch?v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

https://www.youtube.com/watch?v=iZpoP6ldulU

The Wilderness In The Heart



3) Classical Afrikaans
3) Klassieke Afrikaans

3) Klassieke Afrikaans
3) Klassieke Afrikaans

1339 LES 291.114 Saterdag

Gratis aanlyn E-Nalanda en -praktyk UNIVERSITEIT
gelei deur

http: sarvajan.ambedkar.org

Lewer asseblief presiese vertaling in jou moedertaal vir hierdie Google vertaling, praktyk en versprei dit om ‘n Sotapanna dws., Stroom Enterer ewige saligheid as finale doel te bereik

Natuurlik Program 1. Kamma-Arañña SuttaThe Wilderness in Klassieke Engels, Tamil
Arañña Sutta
die Wilderness

Vertaal uit die Pali deur Thanissaro Bhikkhu.
Gratis verspreiding slegs

 

Staan aan die een kant, ‘n devata aangespreek die Geseënde Een met ‘n vers:

     Woon in die woestyn,
     bly vreedsame, oorblywende kuis,
     eet net een maaltyd per dag:
     Hoekom is hulle gesigte
     so helder en rustige?

[Die Boeddha:]

     Hulle doen nie spyt oor die verlede,
     doen nie lank vir die toekoms.
     Hulle oorleef op die hede.
     Dit is waarom hulle gesigte
     is helder en rustig.

     Van verlange vir die toekoms,
     van angs oor die verlede, die dwase wegkwyn
     soos ‘n groen riete kap.

     Kyk asseblief:

     https://www.youtube.com/watch?v=ArY597Dax84
     Van die Heilige Boeddhistiese Tipitaka: Sutta Pitaka - Samyutta Nikaya-19: 02 minute

     https://www.youtube.com/watch?v=l_2Hqx4rWpo
     Samyutta Nikaya - Maha Vagga 47 Instelling van Mindfulness-1: 26: 48 uur

     https://www.youtube.com/watch?v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

     https://www.youtube.com/watch?v=iZpoP6ldulU
     Die woestyn, in die hart

4) Classical Albanian
4) Albanian Klasike


4) Shqip Klasike
4) Klasike Shqiptare

1339 MËSIMI 291.114 e shtunë

ONLINE FALAS E-Moodle Hulumtime dhe UNIVERSITY Praktika
të drejtuar nga

http: sarvajan.ambedkar.org

Ju lutemi të bëjnë përkthimin e saktë gjuhën tuaj amtare për këtë Google përkthim, praktikë dhe e shtriu për t’u bërë një Sotapanna dmth., Stream Enterer për të arritur lumturinë e përjetshme si Goal Final

Program kurs 1. Kamma-Arañña SuttaThe shkretë klasike angleze, Tamil
Arañña Sutta
shkretë

Përkthyer nga Pali nga Thanissaro Bhikkhu.
Për shpërndarje falas vetëm

 

Duke qëndruar në një anë, një devata drejtua të Bekuarit me një ajet:

     Të jetosh në shkretëtirë,
     duke qëndruar i qetë, duke mbetur i matur,
     të hahet vetëm një vakt në ditë:
     pse janë fytyrat e tyre
     aq të ndritshme dhe të qetë?

[Buda:]

     Ata nuk bëjnë pikëllim mbi të kaluarën,
     mos e gjatë për të ardhmen.
     Ata mbijetojnë të tashmen.
     Kjo është arsyeja pse fytyrat e tyre
     janë të ndritshme dhe të qetë.

     Nga malli për të ardhmen,
     nga të hidhëruar mbi të kaluarën, budallenj thahet larg
     si një jeshile kallam shkurtuar.

     Ju lutemi të shikojnë:

     https://www.youtube.com/watch?v=ArY597Dax84
     Nga Shenjtë budiste Tipitaka: Sutta Pitaka - Samyutta Nikaia-19: 02 minuta

     https://www.youtube.com/watch?v=l_2Hqx4rWpo
     Samyutta Nikaia - Maha Vagga 47 Themelimi i Mindfulness-1: 26: 48 hr

     https://www.youtube.com/watch?v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

     https://www.youtube.com/watch?v=iZpoP6ldulU
    Shkretë në zemër

5) Classical Arabic
5) اللغة العربية الفصحى


5) اللغة العربية الفصحى
5) اللغة العربية الفصحى

1339 291114 الدرس السبت

الانترنت مجانا E-نالاندا البحوث والممارسة UNIVERSITY
التي تديرها

HTTP: sarvajan.ambedkar.org

يرجى تقديم ترجمة دقيقة في لغتك الأم لهذا جوجل الترجمة والممارسة وانتشرت لتصبح Sotapanna أي.، تيار المدخل سابقا لتحقيق النعيم الأبدي كما الهدف النهائي

برنامج الدورة 1. Kamma-Arañña SuttaThe البرية في اللغة الإنجليزية الكلاسيكية، والتاميلية
Arañña سوتا
البرية

ترجم من بالي من قبل Thanissaro Bhikkhu.
لتوزيعها مجانا فقط

 

الوقوف إلى جانب واحد، وتناول وديفاتا تبارك واحدة مع قوله تعالى:

     يعيش في البرية،
     البقاء سلمية، وتبقى عفيف،
     تناول وجبة واحدة فقط في اليوم:
     لماذا وجوههم
     مشرق جدا وهادئ؟

[بوذا:]

     لم يفعلوا ذلك الحزن على الماضي،
     لا فترة طويلة في المستقبل.
     انهم البقاء على قيد الحياة على الحاضر.
     هذا هو السبب في وجوههم
     مشرقة وهادئة.

     من التوق للمستقبل،
     من sorrowing أكثر من الماضي، والسذج تذوي
     مثل الأخضر قطع القصب أسفل.

     الرجاء مشاهدة:

     https://www.youtube.com/watch؟v=ArY597Dax84
     من البوذية Tipitaka الكريم: سوتا Pitaka - Samyutta Nikaya-19: 02 دقيقة

     https://www.youtube.com/watch؟v=l_2Hqx4rWpo
     Samyutta Nikaya - مها إنشاء Vagga 47 من اليقظه-1: 26: 48 ساعة

     https://www.youtube.com/watch؟v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

     https://www.youtube.com/watch؟v=iZpoP6ldulU
     البرية في القلب


6) Classical Armenian
6) Դասական հայերեն


6) Դասական հայերեն
6) Դասական հայերեն

1339 ԴԱՍ 291114 ՇԱԲԱԹ

ԱԶԱՏ ՕՆԼԱՅՆ E-Nalanda հետազոտական եւ պրակտիկա UNIVERSITY
վարում է

http: sarvajan.ambedkar.org

Փակցնելուց առաջ խնդրում ենք մատուցել ճշգրիտ թարգմանությունը քո մայրենի լեզվով այս Google թարգմանություն, պրակտիկայի եւ տարածել այն է դառնալ Sotapanna այսինքն, Stream Մուտքագրող հասնելու հավերժական երանության, որպես վերջնական նպատակին

Դասընթացի ծրագիր 1. Kamma-Arañña SuttaThe Wilderness դասական անգլերեն, թամիլերեն
Arañña Sutta
The Wilderness

Թարգմանվել է Pali կողմից Thanissaro Bhikkhu.
Անվճար բաշխման միայն

 

Կանգնած է մի կողմում, մի Devata հասցեագրված օրհնեց մեկը մի հատվածում:

     Ապրում է անապատում,
     մնում խաղաղ, մաքրաբարո մնալու,
     ուտում է ընդամենը մեկ ճաշը մի օր:
     ինչու են իրենց դեմքերը
     այնքան պայծառ ու համերաշխ.

[The Բուդդա]

     Նրանք չեն վիշտ քան անցյալում,
     չեն երկար ապագայի համար.
     Նրանք գոյատեւել ներկա.
     Ահա թե ինչու են իրենց դեմքերը
     պայծառ ու համերաշխ.

     From կարոտը ապագայի համար,
     մինչեւ տրտմությամբ քան անցյալում, հիմար թառամել հեռու
     նման մի կանաչ եղեգ հատվել.

     Խնդրում ենք դիտել:

     https://www.youtube.com/watch?v=ArY597Dax84
     Սուրբ բուդդայական Tipitaka: Sutta ռիդիկյուլ - Samyutta Nikaya-19: 02 րոպեից

     https://www.youtube.com/watch?v=l_2Hqx4rWpo
     Samyutta Nikaya - Maha Vagga 47 ստեղծումը Mindfulness 1: 26: 48 ժ

     https://www.youtube.com/watch?v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

     https://www.youtube.com/watch?v=iZpoP6ldulU
     The Wilderness սրտում


7) Classical Azərbaycan
7) Klassik Azərbaycan

1339 DƏRS 291114 ŞƏNBƏ

PULSUZ ONLINE E-Nalanda Araşdırma və Tətbiq UNIVERSITY
tərəfindən

http: sarvajan.ambedkar.org

Bu Google tərcümə, təcrübə üçün ana dilində dəqiq tərcümə göstərmək Sotapanna ie., Stream Enterer Əbədi Bliss Final Məqsəd kimi nail olmaq üçün olmaq üçün yayılmışdır edin

Tədris proqramı Klassik İngilis, Tamil 1. Kamma-Arañña SuttaThe Wilderness
Arañña Sutta
Wilderness

Thanissaro Bhikkhu tərəfindən Pali tərcümə.
Pulsuz paylanması üçün yalnız

 

Bir tərəfə duran, bir Devata bir ayə ilə mübarək biri müraciət:

     Səhrada yaşayan,
     dinc qalan ismətli qalan,
     Bir gün yalnız bir yemək yemək:
     niyə üzlərini var
     belə parlaq və rahat?

[Buddha]

     Onlar keçmişdə üzərində kədər deyil
     gələcək üçün uzun deyil.
     Onlar indiki yaşamaq.
     Ona görə üzləri var
     parlaq və rahat edir.

     Gələcək həsrətini
     keçdiyimiz kədərlənib, bu fools üz ölmək
     yaşıl kimi qamış azaltmaq.

     Watch edin:

     https://www.youtube.com/watch?v=ArY597Dax84
     Sutta Pitaka - Samyutta Nikaya-19: Müqəddəs Buddist Tipitaka dən 02 dəqiqə

     https://www.youtube.com/watch?v=l_2Hqx4rWpo
     Samyutta Nikaya - Bu Maha Vagga 47 Establishment zehinlilik-1: 26: 48 saat

     https://www.youtube.com/watch?v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

     https://www.youtube.com/watch?v=iZpoP6ldulU
     Heart Wilderness



8) Classical Basque
8) Euskal Klasikoa

8) Euskal Klasikoa
8) Euskal Klasikoa

1341 IKASGAIA 11214 ASTELEHENA

FREE ONLINE E-Nalanda Ikerketa eta Praktika UNIVERSITY
zuzentzen

http: sarvajan.ambedkar.org

Ikastaroa Programa 1. Kamma-Arañña SuttaThe Wilderness Klasikoan

Arañña Sutta
desertuan

Thanissaro Bhikkhu arabera Pali hartua.
Doako banaketa For bakarrik

 

Albo batean kokatua, devata a jorratzen bertso bat dohatsua One:

     Desertuan bizi,
     baketsua ostatu, chaste gainerako,
     Egun bat bazkari bakar bat jateko:
     zergatik dira euren aurpegiak
     hain distiratsua eta lasai?

[The Buddha:]

     Ez dute iraganeko mina baino gehiago,
     ez, etorkizunerako luzea.
     Orainaldian bizirauten dute.
     Horregatik euren aurpegiak
     distiratsua eta lasai daude.

     Irrika aurrera etorkizunerako,
     iraganean gorako guiniabiltzán batetik, fools iraungitu
     berde bat bezala Reed moztu.

     Mesedez, ikusi:

     https://www.youtube.com/watch?v=ArY597Dax84
     Sutta Pitaka - Samyutta Nikaya-19: budista Holy Tipitaka tik 02 mins

     https://www.youtube.com/watch?v=l_2Hqx4rWpo
     Samyutta Nikaya - Maha Vagga 47 ezartzea Mindfulness-1: 26: 48 hr

     https://www.youtube.com/watch?v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

     https://www.youtube.com/watch?v=iZpoP6ldulU
     Wilderness In The Heart
The

9) Classical Belarusian
9) Класічная Беларуская

9) Класічная Беларускі
9) класічная Беларуская

1341 УРОК 11214 панядзелка

Бясплатныя онлайн E-Nalanda навукова-практычная УНІВЕРСІТЭТ
ў падпарадкаванні

HTTP: sarvajan.ambedkar.org

Праграма курса 1. Кама-Aranna SuttaThe Wilderness Класічная

Aranna Сутта
Wilderness

У перакладзе з ўпалі Thanissaro Бхикху.
Для бясплатнага распаўсюду толькі

 

Стоячы аднаго боку, девата імя Дабраславёнага з вершам:

     Жыццё ў пустыні,
     застаючыся мірным, застаючыся цнатлівым,
     ёсць толькі адзін раз у дзень:
     чаму іх асобы
     так ярка і ціхамірным?

[Буда:]

     Яны не смутак аб мінулым,
     ня доўга ў будучыні.
     Яны выжываюць на дадзены момант.
     Вось чаму іх асобы
     светлыя і мірны.

     Ад тугі па будучаму,
     ад смуткам аб мінулым, дурні адміраць
     як зялёны трыснёг скараціць.

     Калі ласка, паглядзіце:

     https://www.youtube.com/watch?v=ArY597Dax84
     Ад Святога будыйскай Tipitaka: Сутта Питаке - Самьютта Nikaya-19: 02 мін

     https://www.youtube.com/watch?v=l_2Hqx4rWpo
     Самьютта Nikaya - Маха Вагга 47 Стварэнне Уважлівасць 1: 26: 48 г

     https://www.youtube.com/watch?v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

     https://www.youtube.com/watch?v=iZpoP6ldulU
     Дзікай мясцовасці ў сэрцы

11) Klasična Bosnian
11) Klasična Bosanski

1341 LEKCIJA 11214 ponedjeljak

Besplatne Online E-Nalanda istraživanja i praksa UNIVERSITY
vodi

http: sarvajan.ambedkar.org

Program kursa 1. kamma-Arañña SuttaThe Wilderness u Classical

Arañña sutta
The Wilderness

Prevedeno iz Pali su Thanissaro Bhikkhu.
Za besplatnu distribuciju samo

 

Stojeći na jednu stranu, a Devata obratio Blaženi sa stihovima:

     Život u pustinji,
     borave mirno, preostali čedne,
     jede samo jedan obrok dnevno:
     zašto su im lica
     tako svijetao i prozračan?

[Buda:]

     Oni ne žaljenje zbog prošlosti,
     ne dugo za budućnost.
     Oni prežive na sadašnjost.
     Zato njihova lica
     su svijetle i spokojan.

     Od čežnje za budućnost,
     iz sorrowing proteklih, budale uvenuti
     kao zeleni trske smanjiti.

     Molim te pazi:

     https://www.youtube.com/watch?v=ArY597Dax84
     Od Holy Buddhist Tipitaka: Sutta pitaka - Samyutta nikaya-19: 02 min

     https://www.youtube.com/watch?v=l_2Hqx4rWpo
     Samyutta nikaya - Maha Vagga 47 Uspostavljanje sabranosti-1: 26: 48 hr

     https://www.youtube.com/watch?v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

     https://www.youtube.com/watch?v=iZpoP6ldulU
     The Wilderness u srcu

12) Classical Bulgarian
12) Класически български

1341 УРОК 11214 понеделник

FREE ONLINE E-Наланда изследвания и практика УНИВЕРСИТЕТ
управлявана от

HTTP: sarvajan.ambedkar.org

Програма на курса 1. Kamma-Aranna SuttaThe Wilderness в Classical

Aranna Sutta
пустинята

Преведено от Пали от Thanissaro Bhikkhu.
За безплатно разпространение само

 

Застанал на една страна, а девата адресирано Благословения с един стих:

     Да живееш в пустинята,
     пребиваващи мирно, оставащо целомъдрени,
     яде само едно хранене на ден:
     защо са лицата им
     толкова ярка и спокойно?

[The Buddha:]

     Те не скръб над миналото,
     не отдавна за бъдещето.
     Те оцеляват върху настоящето.
     Ето защо лицата им
     са светли и ведра.

     От копнеж за бъдещето,
     от наскърбени над миналото, глупаци отмират
     като зелено тръстика отсече.

     Моля гледате:

     https://www.youtube.com/watch?v=ArY597Dax84
     От Светия будистки Tipitaka: Sutta Pitaka - Samyutta Nikaya-19: 02 мин

     https://www.youtube.com/watch?v=l_2Hqx4rWpo
     Samyutta Nikaya - Maha Vagga 47 Създаване на внимателност-1: 26: 48 часа

     https://www.youtube.com/watch?v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

     https://www.youtube.com/watch?v=iZpoP6ldulU
     Пустинята в сърцето

The online volunteers thrust on

RISE OF INTERNATIONAL ONLINE WHITE BRIGADE(IOWB)

 and their frugal ways of living are
in sharp contrast with hatred policies with bigger goal of expanding its sphere of influence
across the world

Helming the expansion plans of the IOWB all
over the world, volunteers have already joined  the organisation with
early every morning at 3:45 to join the physical training either walking
or jogging or cycling or swimming immediately after taking bath and the
regular meditation  and
propagation of the

TEACHINGS of the AWAKEN ONE WITH AWARENESS  for a UNIVERSE of AWAKEN
ONES with AWARENESS for the PEACE, WELFARE and HAPPINESS of ALL
SOCIETIES with EQUALITY, FRATERNITY and LIBERTY by way of distribution
of HEALTHY SEEDS with UN UTILISED LAND TO THE ILLERS with PROPER
IRRIGATION, GOVERNMENT  LOAN to all YOUTHS those who have attained the
age of 18 for starting ENTERPRISES through EFFICIENT GOVERNMENT SERVANTS
for them to ATTAIN ETERNAL BLISS as their FINAL GOAL.

Rector of

FREE ONLINE E-Nālanda Research and Practice UNIVERSITY
run by

http:sarvajan.ambedkar.org

guides the volunteers all over the world.

IOWB  in all governments

Volunteers  have launched
a multi-pronged approach to propagating its ideas, often with the help
of the governments. The INTERNET live was one such instance.
The Rector’s address is the biggest  affair in the
IOWB 
meant to show the path ahead to volunteers, since the platform is always available, Rector chose to address society at
large.



IOWB volunteers across the world
have gone up


International Council of Historical
Research, is reigniting the debate on the
IOWB’s attempts to “whiten”
history.


“Appointments in the governments are key to increasing the
IOWB ’s
influence,”  and “Placing people who will survive changes of government
and push good governance towards the
 
IOWB right is central to the plan.”
The
IOWB,  wants to influence all country’s policies in education.



IOWB
propose changes to the education system batting for the promotion of
Pali language teaching in
schools , “Pali can connect the whole world for MORAL SCIENCE translated
in all the world Classical languages, so the need to stress on its
spread. And the
IOWB is working with
the governments to bring about a change in people’s mindset.”

IOWBroots


 
IOWB volunteers will have several rounds of
meetings with Ministers in all governments.



For its long term goal, the 
 
IOWB will thrust on whitening and the frugal ways of living, it has its eyes set on
achieving the bigger goal — a much larger area of influence by 2025 —  “The 
 
IOWB doesn’t need
a government. The ideology [of the 
 
IOWB ] is very important and its
reach, influence and ability to shape the destiny of the world will be
proved adequately [by 2025],”The 
 
IOWB ’s list of what it desires is long and deeply
non-controversial. Legislative tasks such as EQUALITY, FRATERNITY and LIBERTY.

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11/28/14
1339 LESSON 291114 SATURDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY run by http:sarvajan.ambedkar.org Course Program 1. Kamma-Arañña SuttaThe Wilderness in Classical English,Tamil,Telugu,Kannada,Hindi,Marathi ,Punjabi,Nepali,Bengali,Gujarati,Urdu
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1339 LESSON 291114 SATURDAY


FREE ONLINE E-Nālanda Research and Practice UNIVERSITY
run by


http:sarvajan.ambedkar.org


Course Program 1. Kamma-Arañña SuttaThe Wilderness in Classical English,
Tamil,Telugu,Kannada, Hindi,Marathi,Punjabi,Nepali,Bengali,Gujarati,Urdu

Arañña Sutta



The Wilderness




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



 


Standing to one side, a devata addressed the Blessed One with a verse:


Living in the wilderness,
staying peaceful, remaining chaste,
eating just one meal a day:
why are their faces
so bright and serene?


[The Buddha:]

They don’t sorrow over the past,
don’t long for the future.
They survive on the present.
That’s why their faces
are bright and serene.

From longing for the future,
from sorrowing over the past, fools wither away
like a green reed cut down.

Please watch:

https://www.youtube.com/watch?v=ArY597Dax84

From the Holy Buddhist Tipitaka: Sutta Pitaka - Samyutta Nikaya-19:02 mins

https://www.youtube.com/watch?v=l_2Hqx4rWpo

Samyutta Nikaya - Maha Vagga 47 Establishment of Mindfulness-1:26:48 hr

https://www.youtube.com/watch?v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

https://www.youtube.com/watch?v=iZpoP6ldulU

The Wilderness In The Heart

73) Classical Tamil
73) பாரம்பரிய தமிழ் செம்மொழி

https://www.facebook.com/DinamaniDaily

Dinamani

https://www.facebook.com/dailythanthinews

Dailythanthi

https://www.facebook.com/tamilmurasunews

Tamil-murasu

73) தமிழ் செம்மொழி
73) பாரம்பரிய தமிழ் செம்மொழி

1339 பாடம்  291114 சனிக்கிழமை 

இலவச ஆன்லைன் மின்னஞ்சல் நாலந்தா ஆராய்ச்சி மற்றும் பயிற்சி பல்கலைக்கழகம்
இயக்க மூலம்
http: sarvajan.ambedkar.org

பாட திட்டம் 1. கம்மா-ஆரண்ய சுத்த  காட்டுப்பகுதியில்,

தனிஸ்ஸாரோ பிக்கு   மூலம் பாலி மொழி யில் பெயர்க்கப்பட்டது.
இலவச விநியோகத்திற்கு  மட்டும்

 ஒரு பக்கத்தில் நின்று, ஒரு தேவதா ஆசிர்வதிக்கப்பட்ட ஒருவரிடம்   ஒரு வசனம் உரையாற்றினார்:

வனாந்தரத்தில் வாழ்க்கை,
     அமைதியாக தங்கி, ஒழுக்கம்  மீதற்று,
     ஒரு நாள் ஒரு மதிய உணவு சாப்பிட்ட:
    அவர்கள் முகங்கள்  ஏன்
     மிகவும் பிரகாசமான மற்றும் அமைதியாக உள்ளது ?

[புத்தர்:]

அவர்கள், கடந்த காலத்தை எண்ணி துன்பப்படுவதில்லை, 
     எதிர்காலத்தை  பற்றி  ஏங்குவதில்லை.
     அவர்கள் நிகழ் காலத்தில் வாழ்ந்து  கொண்டிருக்கின்றனர் .
     அதனால் தான், அவர்கள் முகங்கள் 
     பிரகாசமாக மற்றும் அமைதியாக  உள்ளன.

     எதிர்காலத்தை  பற்றிய  ஏக்கத்துடன் இருந்து
     கடந்த காலத்தை  பற்றிய துயருற்ற  முட்டாள்கள்,
     ஒரு பச்சை நாணல் வெட்டி போ ன்று  கவிழ்ந்துவிடுகின்றனர்

74)  Classical Telugu
74) సంగీతం తెలుగు

https://www.facebook.com/vaartha

vaartha

https://www.facebook.com/slideshare

SlideShare

https://www.facebook.com/thenewindianxpress

The New Indian Express

https://www.facebook.com/uohyd

University of Hyderabad

74) ప్రాచీన తెలుగు
74) సంగీతం తెలుగు

1339 పాఠం 291114 సాటర్డే

ఉచిత ఆన్లైన్ E-నలంద రీసెర్చ్ అండ్ ప్రాక్టీస్ UNIVERSITY
ద్వారా అమలు

http: sarvajan.ambedkar.org

ఈ Google అనువాదం, ఆచరణలో కోసం మీ మాతృభాషలో ఖచ్చితమైన అనువాదం రెండర్ మరియు ఒక Sotapanna అంటే., స్ట్రీమ్ Enterer ఎటర్నల్ బ్లిస్ ఫైనల్ గోల్ గా సాధించడానికి మారింది ఇది విస్తరించింది దయచేసి

కోర్సు ప్రోగ్రామ్ సాంప్రదాయిక ఆంగ్ల, తమిళ 1. కమ్మ-Arañña SuttaThe వైల్డర్నెస్
Arañña సుత్త
వైల్డర్నెస్

తనిస్సారో భిక్ఖు ద్వారా పాళీ అనువదించబడింది.
ఉచిత పంపిణీ కోసం మాత్రమే

 

ఒకవైపు నిలబడి, ఒక Devata ఒక పద్యం దీవించబడిన ఒకరు ప్రసంగించారు:

     నిర్జన లో లివింగ్,
     ప్రశాంతమైన ఉంటున్న పవిత్రమైన మిగిలిన,
     ఒక రోజు కేవలం ఒక భోజనం తినడం:
     ఎందుకు వారి ముఖాలు ఉంటాయి
     కాబట్టి ప్రకాశవంతమైన మరియు నిర్మలమైన?

[బుద్ధ:]

     వారు గత బాధ లేదు
     భవిష్యత్తు కోసం దీర్ఘ లేదు.
     వారు ప్రస్తుతం జీవిస్తాయి.
     అందుకే వారి ముఖాలు వార్తలు
     ప్రకాశవంతమైన మరియు నిర్మలమైన ఉన్నాయి.

     భవిష్యత్తు కోసం కోరికతో నుండి
     గత పైగా విచార నుండి ఫూల్స్ దూరంగా సిగ్గుపడు
     ఒక ఆకుపచ్చ వంటి వెదురు నరికివేసి.

     చూడండి:

     https://www.youtube.com/watch?v=ArY597Dax84
     సుత్త Pitaka - Samyutta నికాయ-19: పవిత్ర బౌద్ధ Tipitaka నుండి 02 mins

     https://www.youtube.com/watch?v=l_2Hqx4rWpo
     Samyutta నికాయ - మహా Vagga 47 ఎస్టాబ్లిష్మెంట్ మైండ్ఫుల్నెస్-1: 26: 48 hr

     https://www.youtube.com/watch?v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

     https://www.youtube.com/watch?v=iZpoP6ldulU
     హార్ట్ అరణ్యానికి

45) Classical Kannada
45) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ

https://www.facebook.com/deccan.herald1

Deccan Herald - grassroots to galaxies

https://www.facebook.com/SpritzSF?ref=ts

SpritzSF

https://www.facebook.com/AnswersDotCom

Answers.com

https://www.facebook.com/gktoday.in

GKToday

https://www.facebook.com/dnaindia

DNA India

45) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ
45) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ

1339 ಪಾಠದ 291114 ಶನಿವಾರ

ಉಚಿತ ಆನ್ಲೈನ್ ಇ-ನಳಂದ ಸಂಶೋಧನೆ ಮತ್ತು ಪ್ರಯೋಗ ವಿಶ್ವವಿದ್ಯಾಲಯ
ನಡೆಸುತ್ತಿದ್ದ

http: sarvajan.ambedkar.org

ಗೂಗಲ್ ಅನುವಾದ, ಅಭ್ಯಾಸ ನಿಮ್ಮ ಮಾತೃ ನಿಖರವಾದ ಅನುವಾದ ನಿರೂಪಿಸಲು ಮತ್ತು Sotapanna ಅಂದರೆ., ಸ್ಟ್ರೀಮ್ Enterer ಶಾಶ್ವತ ಪರಮಾನಂದದ ಅಂತಿಮ ಗುರಿ ಎಂದು ಸಾಧಿಸುವುದು ಆಗಲು ಇದು ಹರಡಲು ದಯವಿಟ್ಟು

ಸಹಜವಾಗಿ ಕಾರ್ಯಕ್ರಮದಲ್ಲಿ ಶಾಸ್ತ್ರೀಯ ಇಂಗ್ಲೀಷ್, ತಮಿಳು 1. ಕಮ್ಮ-Arañña SuttaThe ವೈಲ್ಡರ್ನೆಸ್
Arañña ಸುತಾ
ವೈಲ್ಡರ್ನೆಸ್

ಥಾನ್ನಿಸಾರೊ ಭಿಖು ಅನುವಾದ.
ಉಚಿತ ವಿತರಣೆ

 

ಒಂದು ಕಡೆ ನಿಂತು, ಒಂದು ದೇವತಾ ಒಂದು ಗೀತೆಗಳಿಗೆ ಪೂಜ್ಯರು ಉದ್ದೇಶಿಸಿ:

     ಅರಣ್ಯದಲ್ಲಿ ವಾಸಿಸುವ,
     , ಶಾಂತಿಯುತ ಉಳಿದರು ಪರಿಶುದ್ಧ ಉಳಿದ,
     ಒಂದು ದಿನ ಒಂದು ಊಟ ತಿಂದ:
     ಏಕೆ ತಮ್ಮ ಮುಖಗಳನ್ನು ಇವೆ
     ಹೊಳೆಯುವ ಪ್ರಶಾಂತ?

[ಬುದ್ಧ:]

     ಅವರು, ಕಳೆದ ದುಃಖ ಇಲ್ಲ
     ಭವಿಷ್ಯದ ಬಹಳ ಇಲ್ಲ.
     ಅವರು ಪ್ರಸ್ತುತ ಬದುಕಲು.
     ಅದಕ್ಕಾಗಿಯೇ ತಮ್ಮ ಮುಖಗಳನ್ನು ಇಲ್ಲಿದೆ
     ಪ್ರಕಾಶಮಾನವಾದ ಮತ್ತು ಪ್ರಶಾಂತ ಹೊಂದಿದೆ.

     ಭವಿಷ್ಯದ ಹಾತೊರೆಯುವ
     ಕಳೆದ ಮೇಲೆ ಗಟ್ಟಿಯಾಗಿ ಅಳುವುದು ರಿಂದ, ಮೂರ್ಖರು ಒಣಗಿ
     ಹಸಿರು ರೀಡ್ ಕತ್ತರಿಸುವ.

     ವೀಕ್ಷಿಸಲು ದಯವಿಟ್ಟು:

     https://www.youtube.com/watch?v=ArY597Dax84
     ಸುತಾ Pitaka - ಸಂಯುತ್ತ ನಿಕಾಯ-19: ಪವಿತ್ರ ಬೌದ್ಧ Tipitaka ರಿಂದ 02 ನಿಮಿಷಗಳು

     https://www.youtube.com/watch?v=l_2Hqx4rWpo
     ಸಂಯುತ್ತ ನಿಕಾಯ - ಮಹಾ Vagga 47 ಸ್ಥಾಪನೆ ಸಾವಧಾನತೆ-1: 26: 48 ಗಂಟೆ

     https://www.youtube.com/watch?v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

     https://www.youtube.com/watch?v=iZpoP6ldulU
     ಹಾರ್ಟ್ ವೈಲ್ಡರ್ನೆಸ್

35) Classical Hindi
35) शास्त्रीय हिन्दी

https://www.facebook.com/pages/The-Asian-Age/115378541808203

The Asian Age

35) शास्त्रीय हिन्दी
35) शास्त्रीय हिन्दी

1339 सबक 291,114 शनिवार

मुफ्त ऑनलाइन ई-नालंदा अनुसंधान और अभ्यास विश्वविद्यालय
द्वारा चलाया

नि: sarvajan.ambedkar.org

इस गूगल अनुवाद, अभ्यास के लिए अपनी मातृभाषा में सटीक अनुवाद प्रस्तुत करना है और एक सोतपन्न अर्थात्।, स्ट्रीम दर्ज शाश्वत आनंद अंतिम लक्ष्य के रूप में प्राप्त करने के लिए बनने के लिए यह फैल कृपया

कोर्स प्रोग्राम क्लासिकल अंग्रेजी, तमिल में 1. कम्मा-Arañña SuttaThe जंगल
Arañña सुत्त
जंगल

Thanissaro भिक्खु द्वारा पाली से अनूदित
नि: शुल्क वितरण के लिए केवल

 

एक तरफ करने के लिए स्थायी, एक देवता एक कविता के साथ आशीर्वाद से एक को संबोधित किया:

     जंगल में रहते हैं,
     शांतिपूर्ण रहने पवित्र शेष,
     एक दिन में सिर्फ एक खाना खाने:
     क्यों उनके चेहरे हैं
     बहुत उज्ज्वल है और निर्मल?

[बुद्ध:]

     वे अतीत से अधिक दु: ख नहीं है
     भविष्य के लिए लंबे समय तक नहीं है।
     वे वर्तमान पर जीवित रहते हैं।
     यही कारण है कि उनके चेहरे है
     उज्ज्वल और शांत कर रहे हैं।

     भविष्य के लिए तरस से
     अतीत से अधिक sorrowing से, मूर्खों मुरझा
     एक हरे रंग की तरह ईख कटौती।

     देखने के लिए कृपया:

     https://www.youtube.com/watch?v=ArY597Dax84
     सुत्तपिटक - संयुक्त निकाय-19:: पवित्र बौद्ध Tipitaka से 02 मिनट

     https://www.youtube.com/watch?v=l_2Hqx4rWpo
     संयुक्त निकाय - के महा Vagga 47 स्थापना Mindfulness-1: 26: 48 घंटा

     https://www.youtube.com/watch?v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

     https://www.youtube.com/watch?v=iZpoP6ldulU
     दिल में जंगल

56) Classical Marathi
56) शास्त्रीय मराठी

https://www.facebook.com/TimesofIndia

The Times of India

https://www.facebook.com/HighBeamResearc

HighBeam Research

https://www.facebook.com/marathihacker

Marathi Hackers

56) शास्त्रीय मराठी
56) शास्त्रीय मराठी

इ.स. 1339 पाठ 291114 शनिवार,

मोफत ई-नालंदा संशोधन आणि सराव विद्यापीठ
चालविण्यात

HTTP: sarvajan.ambedkar.org

या Google अनुवाद, सराव आपल्या मातृभाषेतून अचूक अनुवाद प्रस्तुत आणि Sotapanna म्हणजे., प्रवाह Enterer सनातन धन्यता अंतिम लक्ष्य म्हणून प्राप्त झाले तो पसरला करा

कोर्स कार्यक्रम शास्त्रीय इंग्रजी, तमिळ 1. Kamma-Arañña SuttaThe वाळवंटात
Arañña Sutta
वाळवंटात

Thanissaro Bhikkhu करून पाली पासून अनुवादित.
मोफत वितरण फक्त

 

एका बाजूला उभे राहून, एक देवता एक काव्य आशीर्वाद एक संबोधित:

     वाळवंटात राहण्याची,
     शांत राहण्याच्या शुद्ध उर्वरित,
     एक दिवस फक्त एक जेवण खाणे:
     का त्यांचे चेहरे आहेत
     त्यामुळे तेजस्वी आणि प्रसन्न?

[बुद्ध:]

     ते गेल्या प्रती दु: ख नाही
     भविष्यात लांब नाही.
     ते उपस्थित वर टिकून.
     त्या का त्यांचे चेहरे आहे
     तेजस्वी आणि प्रसन्न आहे.

     भविष्यासाठी उत्कट इच्छा पासून
     गेल्या प्रती अतिशय पासून, मूर्ख दूर बावणे
     हिरवा सारखे वेळू खाली कट.

     पहा:

     https://www.youtube.com/watch?v=ArY597Dax84
     Sutta Pitaka - Samyutta Nikaya-19: पवित्र बौद्ध Tipitaka पासून 02 मि

     https://www.youtube.com/watch?v=l_2Hqx4rWpo
     Samyutta Nikaya - च्या महा Vagga 47 स्थापना अंमलबजावणीचे-1: 26: 48 तास

     https://www.youtube.com/watch?v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

     https://www.youtube.com/watch?v=iZpoP6ldulU
     हार्ट वाळवंटात


63) Classical Punjabi
63) ਪੰਜਾਬੀ

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Monsoon Spice

63) ਪੰਜਾਬੀ
63) ਪੰਜਾਬੀ

1339 ਸਬਕ 291114 ਸ਼ਨੀਵਾਰ

ਮੁਫਤ ਆਨਲਾਈਨ E-ਨਾਲੰਦਾ ਖੋਜ ਅਤੇ ਪ੍ਰੈਕਟਿਸ ਯੂਨੀਵਰਸਿਟੀ
ਦੁਆਰਾ ਚਲਾਇਆ

http: sarvajan.ambedkar.org

ਇਸ ਨੂੰ ਗੂਗਲ ਅਨੁਵਾਦ ਦੀ, ਅਭਿਆਸ ਦੇ ਲਈ ਆਪਣੇ ਮਾਤਾ-ਬੋਲੀ ਵਿਚ ਸਹੀ ਅਨੁਵਾਦ ਹੈ ਦੇਣਾ ਹੈ ਅਤੇ ਇੱਕ Sotapanna ਭਾਵ., ਸਟਰੀਮ Enterer ਅਨਾਦਿ Bliss ਫਾਈਨਲ ਦਾ ਟੀਚਾ ਹਾਸਲ ਕਰਨ ਲਈ ਬਣ ਕਰਨ ਲਈ ਇਸ ਨੂੰ ਫੈਲ ਕਰੋ ਜੀ

ਕੋਰਸ ਦੇ ਪ੍ਰੋਗਰਾਮ ਕਲਾਸੀਕਲ ਅੰਗਰੇਜ਼ੀ, ਤਾਮਿਲ ਵਿਚ 1. Kamma-Arañña SuttaThe ਮਾਰੂਥਲ
Arañña Sutta
ਮਾਰੂਥਲ

Thanissaro Bhikkhu ਕੇ ਪਾਲੀ ਤੱਕ ਅਨੁਵਾਦ.
ਮੁਫ਼ਤ ਵੰਡਣ ਲਈ ਸਿਰਫ

 

ਇੱਕ ਪਾਸੇ ਕਰਨ ਲਈ ਖਡ਼ੇ, ਇੱਕ ਦੇਵਤਾ ਦੀ ਇੱਕ ਆਇਤ ਨਾਲ ਧੰਨ ਹੈ ਇਕ ਨੂੰ ਸੰਬੋਧਿਤ:

     ਉਜਾੜ ਵਿਚ ਰਹਿਣਾ,
     , ਆਲੀਸ਼ਾਨ ਰਹਿਣ ਸ਼ੁੱਧ ਬਾਕੀ,
     ਇੱਕ ਦਿਨ ਸਿਰਫ ਇੱਕ ਭੋਜਨ ਖਾਣ:
     ਇਸੇ ਨੂੰ ਆਪਣੇ ਚਿਹਰੇ ਹਨ
     ਇਸ ਚਮਕਦਾਰ ਅਤੇ Serene?

[ਬੁੱਧ:]

     ਉਹ, ਪਿਛਲੇ ਵੱਧ ਦੁੱਖ ਨਾ ਕਰਦੇ
     ਭਵਿੱਖ ਲਈ ਲੰਮੇ ਨਾ ਕਰਦੇ.
     ਉਹ ਮੌਜੂਦ ‘ਤੇ ਬਚ.
     ਇਸ ਲਈ ਆਪਣੇ ਚਿਹਰੇ ਹੈ
     ਚਮਕਦਾਰ ਅਤੇ Serene ਹਨ.

     , ਭਵਿੱਖ ਲਈ ਲੋਚ ਤੱਕ
     ਪਿਛਲੇ ਵੱਧ ਫ਼ਿਕਰਮੰਦ ਤੱਕ, ਮੂਰਖ ਦੂਰ ਕੁਮਲਾ
     ਇੱਕ ਹਰੇ ਵਰਗੇ ਕਾਨੇ ਨੂੰ ਥੱਲੇ ਕੱਟ.

     Watch ਕਰੋ ਜੀ:

     https://www.youtube.com/watch?v=ArY597Dax84
     Sutta Pitaka - Samyutta Nikaya-19:: ਪਵਿੱਤਰ ਬੋਧੀ ਭਗਵਤ ਤੱਕ 02 ਮਿੰਟ

     https://www.youtube.com/watch?v=l_2Hqx4rWpo
     Samyutta Nikaya - ਦੇ ਮਹਾ Vagga 47 ਸਥਾਪਨਾ mindfulness-1: 26: 48 HR

     https://www.youtube.com/watch?v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

     https://www.youtube.com/watch?v=iZpoP6ldulU
     ਦਿਲ ਵਿੱਚ ਉਜਾੜ


58) Classical Nepali
58) शास्त्रीय नेपाली

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58) शास्त्रीय नेपाली
58) शास्त्रीय नेपाली

1339 पाठ 291114 SATURDAY

फ्री अनलाइन -नालंदा अनुसन्धान र अभ्यास UNIVERSITY
द्वारा चलान

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यस गुगल अनुवाद, अभ्यास लागि आफ्नो मातृभाषामा सही अनुवाद प्रस्तुत एक Sotapanna अर्थात्, धारा दर्ज गरे अनन्त Bliss अन्तिम लक्ष्य रूपमा प्राप्त हुने यो फैलाउन कृपया

कोर्स कार्यक्रम शास्त्रीय अंग्रेजी, तमिल मा 1 Kamma-Arañña SuttaThe जंगल
Arañña Sutta
यो जंगल

Thanissaro Bhikkhu द्वारा पाली बाट अनुवादित
निःशुल्क वितरण लागि मात्र

 

एक पक्ष उभिएर एक devata एक पद संग धन्यको एक सम्बोधन:

     उजाड बाँचिरहेका,
     शान्तिपूर्ण रहन स्वच्छ बाँकी,
     एक दिन एउटा भोज खाने:
     किन आफ्नो अनुहार हो
     यति उज्ज्वल शान्त?

[बुद्धलाई:]

     तिनीहरूले, विगतको दुःख छैन
     भविष्यको लागि लामो छैन
     तिनीहरू वर्तमान मा बाँच्न
     त्यो किन आफ्नो अनुहार हो
     उज्ज्वल शान्त छन्

     , भविष्यको लागि तिर्सना देखि
     विगतको खोज्दा साह्रै चिन्तित देखि, मूर्ख ओइलाउँदैनौं
     हरियो जस्तै निगालो कटौती

     हेर्न कृपया:

     https://www.youtube.com/watch?v=ArY597Dax84
     Sutta Pitaka - Samyutta Nikaya-19: पवित्र बौद्ध Tipitaka देखि 02 मिनट

     https://www.youtube.com/watch?v=l_2Hqx4rWpo
     Samyutta Nikaya - को महा Vagga 47 स्थापना Mindfulness-1: 26: 48 घंटा

     https://www.youtube.com/watch?v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

     https://www.youtube.com/watch?v=iZpoP6ldulU
     यो हृदयमा जंगल

10) Classical Bengali
10) ক্লাসিক্যাল বাংলা

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Vobium


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Prothom Alo

10) ইসলাম বাংলা
10) ক্লাসিক্যাল বাংলা

1339 পাঠ 291114 শনিবার

বিনামূল্যে অনলাইন ই-নালন্দা গবেষণা এবং প্র্যাকটিস বিশ্ববিদ্যালয়
দ্বারা চালানো

জন্য http: sarvajan.ambedkar.org

এই Google অনুবাদ, অনুশীলনের জন্য আপনার মাতৃভাষায় সঠিক অনুবাদ রেন্ডার এবং একটি Sotapanna অর্থাৎ., প্রবাহ প্রবেশক পরম সুখ চূড়ান্ত লক্ষ্য হিসেবে অর্জন করতে হয়ে তা ছড়িয়ে পড়ে দয়া করে

কোর্স প্রোগ্রাম শাস্ত্রীয় ইংরেজি, তামিল 1. Kamma-Arañña SuttaThe জঙ্গলে
Arañña Sutta
জঙ্গলে

থানিসারো ভিক্ষু দ্বারা পালি থেকে অনুবাদ.
বিনামূল্যে বিতরণের জন্য শুধুমাত্র

 

এক দিকে দাঁড়িয়ে, একটি Devata একটি আয়াত দিয়ে ধন্য এক সুরাহা:

     মরুভূমির মধ্যে বাস,
     , শান্তিপূর্ণ স্থিত সতী অবশিষ্ট,
     একটি দিন ঠিক এক খাবার খাওয়া:
     কেন তাদের মুখভঙ্গি
     এত উজ্জ্বল এবং শান্ত?

[বুদ্ধ:]

     তারা গত উপর দু: খ না
     ভবিষ্যতের জন্য দীর্ঘ না.
     তারা বর্তমান বেঁচে থাকতে.
     এটা কেন তাদের মুখের এর
     উজ্জ্বল এবং শান্ত হয়.

     ভবিষ্যতের জন্য আকাঙ্ক্ষা থেকে
     গত উপর ব্যাকুল থেকে, বোকা লোকদের সহিত দূরে নির্জীব
     একটি সবুজ মত খাগড়া নিচে কাটা.

     পর্যবেক্ষণ করুন:

     https://www.youtube.com/watch?v=ArY597Dax84
     Sutta Pitaka - Samyutta নিকায়-: 19: পবিত্র বৌদ্ধ Tipitaka থেকে 02 মিনিট

     https://www.youtube.com/watch?v=l_2Hqx4rWpo
     Samyutta নিকায় - এর মহা Vagga 47 সংস্থাপন একাগ্র-1: 26: 48 ঘন্টা

     https://www.youtube.com/watch?v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

     https://www.youtube.com/watch?v=iZpoP6ldulU
     হার্ট উপবন

31) Classica; Gujarati
31) ક્લાસિકા; ગુજરાતી

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Akilanews.com

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University of Washington Libraries

31) ક્લાસિકા; ગુજરાતી
31) ક્લાસિકા; ગુજરાતી

1339 પાઠ 291114 શનિવાર

મફત ઓનલાઇન નાલંદા રિસર્ચ એન્ડ પ્રેક્ટિસ UNIVERSITY
દ્વારા ચલાવવામાં

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આ Google અનુવાદ, અભ્યાસ માટે તમારા માતૃભાષા માં ચોક્કસ અનુવાદ રેન્ડર અને Sotapanna એટલે., પ્રવાહ Enterer શાશ્વત બ્લિસ અંતિમ ધ્યેય તરીકે પ્રાપ્તિ બની ફેલાય કૃપા કરીને

અલબત્ત કાર્યક્રમ ક્લાસિકલ ઇંગલિશ, તમિળ માં 1. કમ્મા-Arañña SuttaThe વાઇલ્ડરનેસ
Arañña સુત્ત
વાઇલ્ડરનેસ

થનીસ્સારો ભીક્ખુ દ્વારા પાલી અનુવાદિત.
મફત વિતરણ માટે

 

એક બાજુએ ઉભા, એક દેવતા એક શ્લોક સાથે બ્લેસિડ એક સંબોધવામાં:

     રણમાં રહેતા,
     , શાંતિપૂર્ણ રહેતા ગુણિયલ બાકી,
     એક દિવસ માત્ર એક ભોજન ખાવાથી:
     શા તેમના ચહેરા છે
     જેથી તેજસ્વી અને શાંત?

[બુદ્ધ:]

     તેઓ છેલ્લાં ઉપર દુ: ખ ન કરતા
     ભવિષ્ય માટે લાંબો ન કરતા.
     તેઓ હાલના પર ટકી.
     કે શા તેમના ચહેરા છે
     તેજસ્વી અને શાંત હોય છે.

     , ભવિષ્ય માટે ઝંખના થી
     ભૂતકાળમાં ઉપર ડૂબેલું થી, નકામી દૂર કરમાવું
     લીલા જેવા રીડ કપાયેલા.

     જુઓ કૃપા કરીને:

     https://www.youtube.com/watch?v=ArY597Dax84
     સુત્ત Pitaka - Samyutta નિકાય-19:: પવિત્ર બૌદ્ધ Tipitaka થી 02 મિનિટ

     https://www.youtube.com/watch?v=l_2Hqx4rWpo
     Samyutta નિકાય - ની મહા Vagga 47 મહેકમ માઇન્ડફુલનેસ-1: 26: 48 કલાક

     https://www.youtube.com/watch?v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

     https://www.youtube.com/watch?v=iZpoP6ldulU
     હાર્ટ માં ધ વાઈલ્ડરનેસ


78)  Classical Urdu
78) کلاسیکی اردو

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Jagatheesan Chandrasekharan

78) کلاسیکی اردو
78) کلاسیکی اردو

1339 LESSON 291114 ہفتہ

FREE ONLINE ای نالندہ تحقیق اور پریکٹس UNIVERSITY
کی طرف سے چلائے

HTTP: sarvajan.ambedkar.org

اس گوگل ترجمہ، پریکٹس کے لئے آپ کی مادری زبان میں عین مطابق ترجمہ رینڈر اور ایک Sotapanna یعنی.، سٹریم Enterer Eternal Bliss کی حتمی مقصد کے طور پر حاصل کرنے کے بننے کے لئے اس کو پھیلانے کے لئے براہ مہربانی

کورس کا پروگرام کلاسیکی انگریزی، تامل 1. کمما-Arañña SuttaThe جنگل
Arañña سے Sutta
جنگل

Thanissaro Bhikkhu طرف پالی زبان سے ترجمہ.
مفت تقسیم کرنے کے لیے آپ

 

ایک طرف کھڑے، ایک devata ایک آیت سے نوازا ایک خطاب:

     بیابان میں رہنے والے،
     ، پرامن رہنے پاکباز باقی،
     ایک دن میں صرف ایک کھانا کھا:
     کیوں ان کے چہروں ہیں
     اتنی روشن اور سکون؟

[بدھا:]

     وہ، ماضی پر افسوس نہ کرو
     مستقبل کے لئے طویل نہیں کرتے.
     وہ موجودہ پر زندہ رہنے کے.
     یہی وجہ ہے کہ ان کے چہروں ہے
     روشن اور سکون ہیں.

     ، مستقبل کے لیے چاہت سے
     ماضی سے زیادہ غم سے، احمق مرجھا
     ایک سبز رنگ کی طرح ئھ کو کاٹ.

     دیکھتے ہیں براہ مہربانی:

     https://www.youtube.com/watch؟v=ArY597Dax84
     سے Sutta Pitaka - Samyutta Nikaya-19: بدھ مت کی مقدس Tipitaka سے 02 منٹ

     https://www.youtube.com/watch؟v=l_2Hqx4rWpo
     Samyutta Nikaya - کی ماہا Vagga 47 اسٹیبلشمنٹ Mindfulness کے-1: 26: 48 گھنٹہ

     https://www.youtube.com/watch؟v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

     https://www.youtube.com/watch؟v=iZpoP6ldulU
     دل میں جنگل

comments (0)
11/27/14
1338 LESSON 281114 FRIDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY run by http: sarvajan.ambedkar.org Course Program 1. Kamma-Arañña SuttaThe Wilderness in Classical English
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1338 LESSON 281114 FRIDAY


FREE ONLINE E-Nālanda Research and Practice UNIVERSITY
run by


http:
sarvajan.ambedkar.org

Course Program 1. Kamma-Arañña SuttaThe Wilderness in Classical English


Arañña Sutta


The Wilderness



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


 

Standing to one side, a devata addressed the Blessed One with a verse:



Living in the wilderness,
staying peaceful, remaining chaste,
eating just one meal a day:
why are their faces
so bright and serene?


[The Buddha:]




They don’t sorrow over the past,
don’t long for the future.
They survive on the present.
That’s why their faces
are bright and serene.


From longing for the future,
from sorrowing over the past, fools wither away
like a green reed cut down.

Please watch:

https://www.youtube.com/watch?v=ArY597Dax84

From the Holy Buddhist Tipitaka: Sutta Pitaka - Samyutta Nikaya-19:02 mins


https://www.youtube.com/watch?v=l_2Hqx4rWpo

Samyutta Nikaya - Maha Vagga 47 Establishment of Mindfulness-1:26:48 hr

https://www.youtube.com/watch?v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9


https://www.youtube.com/watch?v=iZpoP6ldulU

The Wilderness In The Heart



Modi
(Murderer of democratic institutions) has risen high to only fall
harder. The law of kamma i.e., cause and condition  will bite him hard.

   
A violation of the third
precept of Pancasila. In deed all the silas have been violated -
Killing, taking which is not given ( snatched power through fradulent
EVMs that were tampered murdering of democratic institution which was
proved in the Supreme Court and was to be replaced which the ex CJI
Sadasivam allowed to be replaced in phases as suggested by the CEC
Sampath because of Rs. 1600 crore involved to replace them with fool
proof voting system as practiced by 80 democracies of the world again
(murdering of democratic institution (EC)).Telling lies as he suppressed
the fact that he was not married to the EC to become CM because of the
intoxication for the greed of power.

Modi’s family belonged to the Ghanch community, which M.K.Gandhi also belonged to and came into contact with the Rashtriya Swayamsevak Sangh (RSS) and began attending its local shakhas,
or training sessions.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.

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
majorpoliticians 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 with 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 Jambudvipan 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, (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 adopted 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, d 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.Dis 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 India, 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
India 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 d state than with fellow brahmins in
western or northern India.

The sons-of-the-soil theory also
stands demolished. The Anthropological Survey of India has found no
community in India that cant remember having migrated from some other
part of the country.Internal migration accounts for much of India’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 India 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 Indian states. The evidence thus suggests that
varna is a sociological and not a homogeneous biological entity.

RSS
chief Mohan Bhagwat is saying ‘the cultural identity of all Indians is
Hindutva’ The 20th century descriptions of the chitpavans list
inordinate frugality, untrustworthiness (Duba Kors), conspiratorialism,
phlegmatismNow 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 the 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  brahminshave 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.

Hindu chitpavan brahmins celebrate several festivals according to the Hindu Calendar.

SAMAPATH, EVM GOVERNMENT- NEED OF THE HOUR IS Electronic Virtual Movement 4 Replacing all EVMs (EVM4RAEVMs) to save Democracy.

Ex 
CJI EVM SADHASIVAM, shirked its duty & committed a grave error of
judgment by allowing in phased manner Fraud Tamperable EVMs on the
request of CEC EVM SAMPATH because of the 1600 crore cost to replace
them and dealt a fatal blow to the Country’s democracy.

Ex
CJI did not order for ballot paper system would be brought in. No such
precautionary measure was decreed by the apex court. Ex  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 simply done away with fradulent EVMs should
not recognise EVM Modi & his Government.

EVM Narendra Modi
full of hatred for non-brahmins & non Baniyas intoxicated for power
violated all good Silas of not killing, lying, stealing. EVM Militant
Stealth Cult RSS saying no reservation on the basis of castes means it
is against Constitution providing reservation for SC/STs. RSS’s Mr.
Mohan Bagawath, a brahmin & a dropout is not a Constitutional expert
to say that there should not be any caste based reservation.

Attempt 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: - 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 IndiaSupreme 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 Court’s E-filing have to register him/her through the ‘Sign Up’
option.Through ‘e-FILING’ only Advocate-on Record’ and
petitioners-in-person can file cases in the Supreme Court of India
Advocate option is to be chosen if you are an ‘Advocate-on-Record’,
otherwise choose ‘In-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 ‘Login-ID’, while ‘In-person’will
create his/her Login-Id through ‘Sign Up’ 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
‘Disclaimer screen’ appears on the screen.

Clicking of ‘I agree’
button on Disclaimer allows the user to proceed further, while ‘I
decline’ button sends the control back to the Login screen. After
successful login, the user can file the case electronically. ‘New Case’
option allows the user to file a new case ‘Modify’ 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, ‘Help’ 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 Fradulent Tamperable EVMs Electronic voting machines (EVMs) were
introduced in a limited way in Indian elections in 1982, 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 Isn’t Safe
4. Nor is The Hardware
5. EVMs are Sitting Ducks
6. “Insider” 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 “vote fraud”
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 “illegal” 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
“may be adopted in such constituency or constituencies as the Election
Commission may, having regard to the circumstances of each case,
specify.” Violating the provisions of the R.P Act, the Election
Commission has conducted 2004 and 2009 nationwidegeneral 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 Isn’t 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 ‘top secret’ 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 “read back” 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 isn’t safe. Dr. Alex Halderman, professor of computer
science in the University of Michigan says, “EVMs 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.” 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 “Authentication Unit” 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 “fixed” results on the EVM screen. The Election Commission
is completely oblivious to such possibilities. A demonstration of these vulnerabilities is on the cards.

6. “Insider” Fraud a Concern. Personal accounts from some well placed political sources and experts
say that there are some “insiders” 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 “insiders”, 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  “insiders” are involved in murky activities in fixing
elections. The whole world—except us in India–is alive to the dangers of insider fraud in elections.
The “insiders” include the public sector manufacturers of India’s 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 Commission’s  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.
“Everybody watches polling closely. Nobody watches counting as
closely),” 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: “we don’t trust the EVMs”. This vote of “no  confidence” 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 “defeating”
them.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, “When 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.” That
speaks volumes for the quality and rigor of security testing done on the
Country,s  EVMs.

10. Trust Deficit. Election Commission’s
conduct in the wake of the serious reservations expressed by people has
been unbecoming of a  constitutional body. It has uttered many lies –
our EVMs are “tamper proof”, they are “different” 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 “enquiry” it
has conducted following serious reservations on EVMs does not inspire
confidence in its unbiased functioning.

How EVM Works and how can changed it’s 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.



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/CVRNewsO…-
https://www.youtube.com/watch?v=O1xov8mrLZc -

EVM in INDIA
REALITY EXPOSED by Dr Subramanian
Swamyhttps://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,m 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 University professor Piash Karim
and Sushaner Janya Nagarik secretary Badiul Alam Majumder stressed the
need for building trust 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.

http://www.ndtv.com/article/india/pm-modi-s-estranged-wife-files-rti-on-her-security-625254



PM Modi’s Estranged Wife Files RTI on Her SecurityPM Modi's Estranged Wife Files RTI on Her Security

Ahmedabad
Prime Minister Narendra Modi’s estranged wife,
Jashodaben, has filed an RTI application asking for an explanation of
the sort of security that she gets from the government.

After Mr
Modi was elected in May, Jashodaben was given round-the-clock security;
she is protected by 10 commandos, five per shift, provided by the
Gujarat government. (Also Read: If He Calls Me Once, I Will Go With Him, Says Narendra Modi’s Wife)

In
her three-page application, Jashoda Chiman Modi, a retired school
teacher who lives in Brahmanwada village in Unjha, Mehsana district, has
said, “I am the wife of the Prime Minister and as per protocol, I seek
details on what other facilities other than security cover I am entitled
to…I should be provided a certified copy of the order under which
security is provided to Prime Minister Narendra Modi’s family members,
brothers, sisters and me.”

She has also stated, “I travel by public transport while my security personnel travel in official vehicles.”

Jashodaben_at_Mehsana_district_SP_office_650.jpg

Her
application states, “Given that former Prime Minister Indira Gandhi was
assassinated by her security guards, I am frightened by the presence of
the security cover. So kindly provide me all details about the security
personnel provided to me.”

In April, Mr Modi for the first time
publicly declared that he is married - he had not commented before that
on reports that he had an arranged marriage when he was 17. In election
papers declaring him a candidate for Parliament, he wrote the name
“Jashodaben” in a column regarding his marital status. He had left the
column blank on previous occasions, including in the last Gujarat state
election in 2012.  

The Congress party had said that Mr Modi’s failure to acknowledge his marriage suggested that he does not respect women. 

Jashodaben
told a newspaper in February this year that Mr Modi left her after
three years, during which they spent some three months together; she
said they parted amicably.

Story First Published: November 24, 2014 20:07 IST

http://www.ndtv.com/article/india/if-he-calls-me-once-i-will-go-with-him-says-narendra-modi-s-wife-625278

If He Calls Me Once, I Will Go With Him, Says Narendra Modi’s Wife



If He Calls Me Once, I Will Go With Him, Says Narendra Modi's Wife

64-year-old Jashodaben(Mid-day.com)


Despite not having been with him for 43
years, the Prime Minister’s wife is sure that Narendra Modi still has
some feelings for her.

64-year-old Jashodaben, content to be
recognised as the PM’s wife, spoke at length to mid-day at her
relatives’ place in Mira Road yesterday, before she heads back to her
home state of Gujarat today.

Perhaps it is the years of teaching,
but she seems outspoken. She asserts, hope gleaming in her eyes, that
she would go with Modi if he calls her even once. This was her first
visit to Mumbai after Modi became PM. The last time she was here was in
the’80s, when she was calling on an aunt in Sion. But things are
different now: her movement sets in motion an entire cavalcade.

Wherever
she goes, five police officers of the Gujarat Police, provided to
escort her since May 30, accompany her. But she is not very fond of the
trappings of being First Lady. Remarkably, while she travels in an auto
rickshaw, the officers trail her in a sedan. She considers them a
nuisance: “They are everywhere now, even in Mumbai.”

She
was married to Modi in 1968, and three years after they tied the knot,
she left Modi’s house and started on the path of her education, along
which her father was instrumental in steering her. She claims that she
doesn’t regret the course of her marital life much, because Modi, after
all, had gone for desh seva service of the country.

While Mrs
Modi wants to speak, and does speak a lot, she has a hearing problem,
thanks again to a near-lifetime of teaching. For nearly 40 years,
Jashodaben worked as teacher in a primary school in Vadgam district’s
Rajoshana village, teaching Stds I to VII. At one time, she used to
teach 89 students and the “very noisy” kids took their toll on her aural
faculties. She retired five years ago.

Now, Jashodaben fasts
four days a week, doesn’t eat rice and reserves all her prayers on Modi.
In any case, talking to us on Friday, she appears joyous, saying, “Yes,
there’s always a desire to be together, but the media portrayed it
wrong.” “I will go and do his seva, he just has to give me a call. If he
comes down to the building where I am right now and tells me that I
should go with him, I will immediately join him.

I wish to be
with him. If he calls me, I am eager to start a new life with him. But
it has to be he who calls,” she says. She claims she had no problem
talking to the media even earlier, but there was pressure on her not to.
She didn’t say whom the pressure came from. In fact, for all these
years, she has been dying to be recognised as the PM’s wife, keen to
speak about her marriage, though she asks, “Kone kehva jau? (Whom do I
tell?)”
The question is spoken with a gesture that betrays
resignation to her fate. But when she speaks, it is about how she is
hopeful that someday she will get her due as Narendra Modi’s wife. Hope
had surfaced earlier this year when Modi acknowledged her as his wife
while filing his nomination papers from Vadodara for the Lok Sabha
elections. “I was elated, there were tears in my eyes.

I thought
that now, as he had acknowledged me, things would change. Even he has a
liking for me, I am sure, and hence he wrote my name (in the nomination
paper,” she said, adding, “Temna manma mara mate ek so ek taka lagni
chhe. (In his heart, he definitely has feelings for me).”

She
writes off the rumours that during elections, she was shut away in a
secret place. “I had been on a pilgrimage. I went to Gangasagar in
Kolkata and various other places of worship, for him. I was very happy
when he won.” Asked if she wished to go on tours with Modi, as wives of
Prime Ministers are wont to do, she said, “How could I? But, if he shows
me respect and calls me, I will.”

Jashodaben sports all the
insignia of a married woman. She has on sindoor, a tika and a
mangalsutra. The necklace had broken once, so she had stopped wearing
it, but when Modi publicly declared that she was his wife, she got a new
one. She follows every custom a wife does, and claims she will do so
all her life.


    Papayda wife hai and husband motor car mein

   
Surprise Surprise, the news is coming in that Yashoda Bhen Modi,
estranged wife of  Narindra Modi has filed an RTI  application, asking
information on what was her entitlement about receiving the State
security cover being the wife of the Prime Minister of India. She
appeared on the TV and said that wherever she goes she travels by public
transport but her security guards who accompany her are usually using
government vehicles. More crucially, she  pointed out that Mrs Indra
Gandhi was killed by her security guards and she is concerned whether
the security staff has been duly screened before giving the job to them
and whether she should feel safe in their company???.

   
Needless to say that the security cover is the responsibility of the
Gujarat State and not the Central government. So it is not clear who has
advised her to write to the Central Administration for information
under the RTI Act.

Devinder    

    Deshmukh | 2 days ago
    Permalink | Share | Report Abuse | Like (68) | Unlike (54)
   
@Anonymous: Private life? Modi has a record of doing fekugiri and then
leaving people in a lurch.. ….She is just another victim of an
egoistic man who like to feed on self praise. Modi has risen high to
only fall harder. The law of kamma i.e., cause and condition from these
people will bite him hard.

    Sachin | 2 days ago
    Permalink | Share | Report Abuse | Like (64) | Unlike (34)
    @Anonymous: Oh really! where were you when Feku was peeping into a girl’s life? Oh, i forgot, Andhe bhakts cant see that.


Anonymous | 2 days ago


Modi should accept her than snooping on younger married women…
  • LSD | 2 days ago

    @Lal Chandran Nair: didn’t u see Modi’s
    marriage picture? See for itself if she was a child then or not. Modi
    left her for sure. If u can’t fix your own house how could u fix a
    nation? This is all a sham.

  • Raman | 2 days ago

    @Lal Chandran Nair: She should be happy that
    a person like modi is not in her life. he would have tortured her. modi
    has no respect for any women.
  • Amar | 2 days ago

    @Lal Chandran Nair: madam, stop considering modi as your husband. he is not worth it!!
  • Logical Indian | 2 days ago

    @Lal Chandran Nair: why did Modi leave this
    women. Any issue of extra marital affairs. did modi have some other
    women in his life or does he not like women at all and like only men or
    something else.

Maaji, he left you. Please accept the fact.
He even kicked his mentors advani,jaswant singh and murli manohar. He is
a kite that has been flying high and has forgotten that he is still
connected down. Every bhakt should think how they would feel if their
father has left their mother in 3-4 months before supporting that thug

Anonymous | 2 days ago

@Deshmukh: When home is not swatch , how
could the country be. Mr.Strongman, get ur act starting from hom


I cannot understand how cruel it could be.
so what if it was a child marriage? Big deal he was 17 and not below 10
or something. How can leave this poor soul alone? If this happens in the
US it could have been impossible for any one to win an election. Human
value is the phrase in US and idol worship is the word in India. Or else
how could have Modi win an election in spite of this saga?


http://worldobserveronline.com/2014/01/26/reading-youll-never-look-banana-way/?utm_source=taboola&utm_medium=referral



After reading this, you’ll never look at a banana in the same way again




534804_290728761059522_1459491702_n



This is interesting. After reading this, you’ll never look at a banana in the same way again.


Bananas contain three natural sugars – sucrose, fructose and glucose
combined with fiber. A banana gives an instant, sustained and
substantial boost of energy.


Research has proven that just two bananas provide enough energy for a
strenuous 90-minute workout. No wonder the banana is the number one
fruit with the world’s leading athletes.


But energy isn’t the only way a banana can help us keep fit. It can also
help overcome or prevent a substantial number of illnesses and
conditions, making it a must to add to our daily diet.


DEPRESSION

According to a recent survey undertaken by MIND amongst people suffering
from depression, many felt much better after eating a banana. This is
because bananas contain tryptophan, a type of protein that the body
converts into serotonin, known to make you relax, improve your mood and
generally make you feel happier.


PMS:


Forget the pills – eat a banana. The vitamin B6 it contains regulates blood glucose levels, which can affect your mood.


ANEMIA

High in iron, bananas can stimulate the production of hemoglobin in the blood and so helps in cases of anemia.


BLOOD PRESSURE:


This unique tropical fruit is extremely high in potassium yet low in
salt, making it perfect to beat blood pressure So much so, the US Food
and Drug Administration has just allowed the banana industry to make
official claims for the fruit’s ability to reduce the risk of blood
pressure and stroke.


BRAIN POWER

200 students at a Twickenham school ( England ) were helped through
their exams this year by eating bananas at breakfast, break, and lunch
in a bid to boost their brain power. Research has shown that the
potassium-packed fruit can assist learning by making pupils more alert.


CONSTIPATION

High in fiber, including bananas in the diet can help restore normal
bowel action, helping to overcome the problem without resorting to
laxatives.


HANGOVERS

One of the quickest ways of curing a hangover is to make a banana
milkshake, sweetened with honey. The banana calms the stomach and, with
the help of the honey, builds up depleted blood sugar levels, while the
milk soothes and re-hydrates your system.


HEARTBURN

Bananas have a natural antacid effect in the body, so if you suffer from heartburn, try eating a banana for soothing relief.


MORNING SICKNESS

Snacking on bananas between meals helps to keep blood sugar levels up and avoid morning sickness.


MOSQUITO BITES:


Before reaching for the insect bite cream, try rubbing the affected area
with the inside of a banana skin. Many people find it amazingly
successful at reducing swelling and irritation.


NERVES

Bananas are high in B vitamins that help calm the nervous system..


Overweight and at work? Studies at the Institute of Psychology in
Austria found pressure at work leads to gorging on comfort foodlike
chocolate and chips. Looking at 5,000 hospital patients, researchers
found the most obese were more likely to be in high-pressure jobs. The
report concluded that, to avoid panic-induced food cravings, we need to
control our blood sugar levels by snacking on high carbohydrate foods
every two hours to keep levels steady.


ULCERS

The banana is used as the dietary food against intestinal disorders
because of its soft texture and smoothness. It is the only raw fruit
that can be eaten without distress in over-chroniclercases. It also
neutralizes over-acidity and reduces irritation by coating the lining of
the stomach.


TEMPERATURE CONTROL

Many other cultures see bananas as a ‘cooling’ fruit that can lower both
the physical and emotional temperature of expectant mothers. In
Thailand , for example, pregnant women eat bananas to ensure their baby
is born with a cool temperature.


So, a banana really is a natural remedy for many ills. When you compare
it to an apple, it has FOUR TIMES the protein, TWICE the carbohydrate,
THREE TIMES the phosphorus, five times the vitamin A and iron, and twice
the other vitamins and minerals.. It is also rich in potassium and is
one of the best value foods around So maybe its time to change that
well-known phrase so that we say, ‘A BANANA a day keeps the doctor
away!’


  

comments (0)
11/26/14
1337 LESSON 271114 THURSDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY run by http: sarvajan.ambedkar.org HAPPY SANVIDHAN DIVAS !!!!! JAIBHIM, JAI BHARAT !!!!! Course Program 1. Kamma-Arañña SuttaThe Wilderness in Classical English
Filed under: General
Posted by: @ 3:12 pm



1337 LESSON 271114 THURSDAY


FREE ONLINE E-Nālanda Research and Practice UNIVERSITY
run by


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sarvajan.ambedkar.org


HAPPY SANVIDHAN DIVAS !!!!!

JAIBHIM, JAI BHARAT !!!!!
Course Program 1. Kamma-Arañña SuttaThe Wilderness in Classical English
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Arañña Sutta

The Wilderness


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

 

Standing to one side, a devata addressed the Blessed One with a verse:

Living in the wilderness,
staying peaceful, remaining chaste,
eating just one meal a day:
why are their faces
so bright and serene?

[The Buddha:]

They don’t sorrow over the past,
don’t long for the future.
They survive on the present.
That’s why their faces
are bright and serene.

From longing for the future,
from sorrowing over the past, fools wither away
like a green reed cut down.

Please watch:

https://www.youtube.com/watch?v=ArY597Dax84

From the Holy Buddhist Tipitaka: Sutta Pitaka - Samyutta Nikaya-19:02 mins

https://www.youtube.com/watch?v=l_2Hqx4rWpo

Samyutta Nikaya - Maha Vagga 47 Establishment of Mindfulness-1:26:48 hr

https://www.youtube.com/watch?v=EiDnUl1elV8&list=PLoCTiVmmQp_M5TXEhVQE4ULsKzb0lbyj9

https://www.youtube.com/watch?v=iZpoP6ldulU

The Wilderness In The Heart

Inline image 1


Jagdish Bankar




to beunited_dallas, beunited
HAPPY SANVIDHAN DIVAS !!!!!

JAIBHIM, JAI BHARAT !!!!!


Be Happy, Be Liberated, Be Peaceful

With Metta,
Jagdish Bankar
(C):214-282-5112
2 Attachments

comments (0)
11/25/14
1336 LESSON 261114 WEDNESDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY run by http: sarvajan.ambedkar.org Course Program 1. Kamma-Hiri Sutta: Conscience-in Classical Tamil,Telugu,Thai,Turkish,Ukrainian,Urdu,Vietnamese,Welsh,Yiddish,Yoruba,Zulu,
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Posted by: @ 8:16 pm

1336 LESSON 261114 WEDNESDAY


FREE ONLINE E-Nālanda Research and Practice UNIVERSITY
run by


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sarvajan.ambedkar.org



Course Program 1. Kamma-Hiri Sutta: Conscience-in Classical
Tamil,Telugu,Thai,Turkish,Ukrainian,Urdu,Vietnamese,Welsh,Yiddish,Yoruba,Zulu

Please
render correct translation in your mother tongue  and other languages
you know to this Google translation. Practice and share to become Sotta
Panna i.e., stream enterer and be happy to attain Eternal Bliss as Final
Goal.


Hiri Sutta: Conscience

 Who in the world
is a man constrained by conscience,
who awakens to censure
like a fine stallion to the whip?
Those restrained by conscience
are rare —
those who go through life
always mindful.
Having reached the end
of suffering & stress,
they go through what is uneven
evenly;
go through what is out-of-tune
in tune.




73) Classical Tamil
73) பாரம்பரிய தமிழ் செம்மொழி

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எந்த 
மனிதன் உலகில் மனசாட்சியால், சவுக்கால் அடிபட்ட அருமையான  குதிரை  போன்ற 
கட்டுப்படுத்தப்படும் கண்டிக்காத விழிப்பூட்டுடன் இருப்பார் ? எப்போதும்
வாழ்க்கை மூலம் கவனத்தில் சென்று அந்த - துன்பம் மற்றும் மன அழுத்தம்
எட்டிய நிலையில், மனசாட்சி கட்டுப்படாத வர்கள் பார்பதற்கரிது.  துன்பம்
மற்றும் மன அழுத்தம் எட்டிய நிலையில்,அவர்கள் சீரற்ற நிலையிலும்  சமமாக
செல்கின்றனர்; இசைக்கு வெளியே யும் இசை யாக செல்கின்றனர்.


74)  Classical Telugu
74) సంగీతం తెలుగు
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అర్బన్ క్లీనర్: అంతరాత్మ

ఇటువంటి తెగిపోయిన అద్భుతమైన గుర్రం తీవ్రంగా విసుక్కున్నాడు గా ప్రపంచంలో వ్యక్తి యొక్క మనస్సాక్షి, అభిశంసన నియంత్రించాలని కమిటీ హెచ్చరిక ఉంటే? జీవితం ద్వారా వెళ్ళడానికి వారికి ఎల్లప్పుడూ జాగ్రత్త - బాధ మరియు ఒత్తిడి చేరుకుంది, అంగీకరించని parpatarkaritu మనస్సాక్షి. బాధ మరియు ఒత్తిడి చేరుకోవడం, వారు యాదృచ్ఛిక దశ సమానంగా ఉంటాయి; సంగీతం మరియు ట్యూన్ బయటకు వెళ్ళి.

75) Classical Thai
75) คลาสสิกไทย
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Prd Thailand
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75) คลาสสิกไทย
75) คลาสสิกไทย

1336 บทที่ 261,114 พุธ

ฟรีออนไลน์ E-Nalanda วิจัยและการปฏิบัติมหาวิทยาลัย
ดำเนินการโดย

http:
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หลักสูตร Program 1. กรรม-Hiri ซูต: ความผิดในคลาสสิกทมิฬ, เตลูกู

กรุณาทำให้แปลที่ถูกต้องในภาษาแม่ของคุณและภาษาอื่น ๆ ที่คุณรู้ว่านี้แปลของ Google การปฏิบัติและการแบ่งปันที่จะเป็นเช่น Sotta ปันนา, enterer กระแสและมีความสุขที่จะบรรลุนิรันดร์บลิสเป็นเป้าหมายสุดท้าย

Hiri ซูต: ความผิด

  ใครในโลกคือคนที่ถูก จำกัด ด้วยความรู้สึกผิดที่ตื่นขึ้นมาตำหนิเช่นป่าปรับให้แส้? ผู้ที่หนีจากจิตสำนึกที่เป็นของหายาก - ผู้ที่ผ่านไปชีวิตมักจะมีสติ เมื่อมาถึงจุดสิ้นสุดของความทุกข์และความเครียดที่พวกเขาไปถึงสิ่งที่เป็นไม่สม่ำเสมอเท่ากัน; ผ่านสิ่งที่เป็นออกจากการปรับแต่งในการปรับแต่ง

76)  Classical Turkish
76) Klasik Türk
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Abdullah Gül
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TBMM
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KKTC Cumhurbaşkanlığı
76
) Klasik Türk
76) Klasik Türk

1336 DERS 261.114 Çarşamba

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Ders Programı 1. Kamma-Hiri Sutta: Vicdan-Klasik Tamil, Telugu

Eğer bu Google çeviri bilmek sizin anadil ve diğer dillerde doğru çeviri render edin. Pratik ve Sotta Panna ie, dere Yapan olmak ve Nihai Hedef olarak Ebedi Bliss ulaşmak için mutlu paylaşmak.

Hiri Sutta: Vicdan

  Dünyada kim adam kamçı için iyi bir aygır gibi kınama uyanır vicdan ile sınırlanmıştır? Her zaman hayatı boyunca dikkatli gitmek isteyenler - vicdan tarafından bastırılmış olanlar nadirdir. Istırap ve stres sonuna ulaşan onlar eşit düzensiz ne geçmesi; uyum içinde out-of-ayar ne geçmesi.

77)  Classical Ukrainian
77) Класична українська

https://www.facebook.com/KabminUA

Урядовий портал. Офіційний портал органів виконавчої влади України
https://www.facebook.com/MoscowTimes

The Moscow Times
77) Класична українська
77) Класична українська

1336 УРОК 261114 середовищі

Безкоштовні онлайн E-Nalanda науково-практична УНІВЕРСИТЕТ
у веденні

HTTP:
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Програма курсу 1. Кама-Hiri Сутта: Класична тамільською, телугу совісті в-

Будь ласка, роблять правильний переклад на вашій рідній мові та інших мовах ви знаєте, на цей переклад Google. Практика і поділитися стати Сотта Панна тобто потік вхідних і бути щасливим, щоб знайти вічне блаженство, як кінцева мета.

Hiri Сутта: Совість

  Хто у світі людина обмежена совісті, який пробуджує засудити як прекрасний жеребець на батіг? Ті, стримується совісті рідкісні - ті, хто йде по життю завжди пам’ятати. Дійшовши до кінця страждань і стресу, вони йдуть через те, що відбувається нерівномірно рівномірно; пройти через те, що поза гармонії в гармонії.

78)  Classical Urdu
78) کلاسیکی اردو

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78) کلاسیکی اردو
78) کلاسیکی اردو

1336 LESSON 261114 بدھ

FREE ONLINE ای نالندہ تحقیق اور پریکٹس UNIVERSITY
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HTTP:
sarvajan.ambedkar.org

کورس کا پروگرام 1. کمما-شہری سے Sutta: ضمیر میں کلاسیکی تامل، تیلگو

آپ کو اس گوگل ترجمہ کے لئے جاننے اپنی مادری زبان اور دوسری زبانوں میں صحیح ترجمہ رینڈر، براہ مہربانی. پریکٹس اور Sotta پاس یعنی، ندی enterer بننے اور حتمی مقصد کے طور پر ابدی فلاح کے لئے خوش ہو کرنے کے لئے اشتراک کریں.

شہری سے Sutta: ضمیر

  دنیا میں ایک آدمی ہے جو چابک کے لئے ایک اچھا گھوڑے کی طرح مذمت کرنے بیدار جو ضمیر، کی طرف سے مجبور کیا جاتا ہے؟ ہمیشہ کی زندگی کے ذریعے احساس جانے والوں - ضمیر کی طرف سے روکا وہ لوگ کم ہوتے ہیں. مصائب اور کشیدگی کے اختتام تک پہنچ گئی ہے، وہ یکساں طور پر اسمان ہے کیا کے ذریعے جانا؛ دھن میں باہر کی دھن جاتا ہے کے ذریعے جانا ہے.

79)  Classical Vietnamese
79) Người Việt Nam cổ điển


79) Việt Classical
79) Người Việt Nam cổ điển

1336 Bài 261.114 thứ tư

ONLINE miễn phí E-Nalanda Nghiên cứu và Thực hành ĐẠI HỌC
chạy bằng

http:
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Khóa học Chương trình 1. Nghiệp-Hiri Sutta: Cổ điển Tamil, Telugu Lương Tâm tại-

Hãy làm cho bản dịch đúng trong tiếng mẹ đẻ của bạn và các ngôn ngữ khác mà bạn biết để dịch Google này. Thực hành và chia sẻ để trở thành Sotta Panna tức, dòng enterer và được hạnh phúc để đạt Eternal Bliss như Final Goal.

Hiri Sutta: Lương Tâm

  Ai trên thế giới là một người đàn ông bị ràng buộc bởi lương tâm, người đánh thức để khiển trách giống như một con ngựa tốt cho roi? Những hạn chế của lương tâm là rất hiếm - những người đi qua cuộc sống luôn luôn lưu tâm. Sau khi đạt được kết thúc của đau khổ căng thẳng, họ đi qua những gì không đồng đều đều; đi qua những gì out-of-tune trong giai điệu.

80)  Classical Welsh
80) Cymraeg Clasurol


80) Cymraeg Clasurol
80) English Clasurol

1336 GWERS 261,114 Dydd Mercher

AR-LEIN AM DDIM E-Nālanda Ymchwil a UNIVERSITY Ymarfer
rhedeg gan

http:
sarvajan.ambedkar.org

Cwrs Rhaglen 1. Kamma-Hiri Sutta: Cydwybod-yn Tamil Glasurol, Telugu

Os gwelwch yn dda rendro cyfieithiad cywir yn eich mamiaith ac ieithoedd eraill eich bod yn gwybod at y cyfieithiad Google. Ymarfer a rhannu i ddod yn Sotta Panna hy, enterer ffrwd a bod yn hapus i ennill Tragwyddol Bliss fel Gôl Terfynol.

Hiri Sutta: Cydwybod

  Pwy yn y byd yn ddyn gyfyngu gan gydwybod, sy’n deffro i geryddu fel march gwych i’r chwip? Mae’r rhai hatal gan gydwybod yn brin - y rhai sy’n mynd trwy fywyd bob amser yn ystyriol. Wedi cyrraedd diwedd dioddefaint a straen, maent yn mynd drwy’r hyn yn anwastad gyfartal; yn mynd trwy hyn sydd y tu allan i’r dôn mewn tiwn.

81)  Classical Yiddish
81) קלאסישע ייִדיש


81) קלאסישע ייִדיש
81) קלאסישע ייִדיש

https://www.facebook.com/sharer/sharer.php?u=http%3A%2F%2Fwww.jewfaq.org%2Fyiddish.htm&t=Judaism+1

1336 לעקציע 261,114 מיטוואך

פֿרייַ אָנליין E-נāלאַנדאַ פאָרשונג און פיר אוניווערסיטעט
לויפן דורך

http:
sarvajan.ambedkar.org

קורס פּראָגראַם 1. קאַממאַ-הירי סוטטאַ: קאָנססיענסע-אין קלאסישע טאַמיל, טעלוגו

ביטע ופפירן ריכטיק איבערזעצונג אין דיין מוטער צונג און אנדערע שפּראַכן איר וויסן צו דעם Google איבערזעצונג. פּראַקטיס און טיילן צו ווערן סאָטטאַ פּאַננאַ הייסט, טייַך ענטערער און זיין צופרידן צו דערגרייכן אייביק בליסס ווי פינאַל ציל.

הירי סוטטאַ: קאָנססיענסע

  ווער אין די וועלט איז אַ מענטש קאַנסטריינד דורך געוויסן, וואס אַווייקאַנז צו פאַרמישפּעטן ווי אַ שטראַף סטאַלליאָן צו די בייַטש? די ריסטריינד דורך געוויסן זענען זעלטן - די וואס גיין דורך לעבן שטענדיק מיינדפאַל. ווייל ריטשט די סוף פון צאָרעס & דרוק, זיי גיין דורך וואָס איז אַניוואַן יוואַנלי, גיין דורך וואָס איז אויס-פון-ניגן אין ניגן.

82)  Classical Yoruba
82) Kilasika Yoruba
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Accredited Language Services
82) Kilasika Yoruba
82) Kilasika Yoruba

1336 261114 Ẹkọ Wednesday

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Dajudaju eto 1. Kamma-Hiri Sutta: ọkàn-ni Kilasika Tamil, Telugu

Jọwọ mu tọ translation ni ìyá rẹ ahọn ati awọn miiran ede ti o mọ si yi Google translation. Asa ati ki o pin si di Sotta Panna ie, san enterer ki o si wa dun lati ni anfaani Ayérayé Bliss bi ik ojumọ.

Hiri Sutta: ọkàn

  Ta ni aye ti wa ni ọkunrin kan si rọ nipa ọkàn, ti o awakens lati ni ifaragba bi a itanran stallion si okùn? Awon ti restrained nipa ọkàn wa ni toje - awon ti o lọ nipasẹ aye nigbagbogbo nṣe iranti. Lehin opin ti ijiya ati wahala, nwọn lọ nipasẹ ohun ti uneven boṣeyẹ; lọ nipasẹ ohun ti wa ni jade-ti-tune ni tune.

83)  Classical Zulu
83) Zulu Classical
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South African History Online
83) Zulu Classical
83) Zulu Classical

1336 ISIFUNDO 261114 ULWESITHATHU

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Course Uhlelo 1. Kamma-Hiri Sutta: Unembeza-in Tamil Classical, Telugu

Sicela unikele translation lesifanele ngolimi lwakho kanye nezinye izilimi obaziyo kule nguqulo Google. Practice futhi wabelane ukuba babe Sotta Panna ie, stream enterer futhi sijabule ukuba siwufinyelele Eternal Bliss njengoba Goal Final.

Hiri Sutta: Unembeza

  Obani izwe umuntu yizinga unembeza, ngubani ongenza sokusola like a inkunzi enhle isiswebhu? Labo azibamba by unembeza ezingajwayelekile - labo abaya ngokusebenzisa ukuphila ukhumbula njalo. Njengoba sesifike ekupheleni ukuhlupheka & ukucindezeleka, ziya yini engalingani ngokulinganayo; zidlule lokho out-of-tune in tune.
Please watch:
https://www.youtube.com/watch?v=EtaP6DHawTQ&list=PLwFFMMwhA7EM1qCrhG4ATQ9Hp3NxwbyFx



The Dhammapada (Sayings of the Buddha)- 1:24:40 hr



https://www.youtube.com/watch?v=ArY597Dax84


From the Holy Buddhist Tipitaka: Sutta Pitaka - Samyutta Nikaya- 19:02 mins


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


The Tipitaka Sattapanni Cave- 4:51mins



The
First Buddhist Council took place at the Sattapanni Rock Cave in
Rajagaha now Rajgir, India. 3 months after the Buddha’s final Nibbana,
500 Arahants met here to recite the Dhamma and the Vinaya so that it
could be passed on to future generations exactly as spoken by the
historical Buddha Gotama and his disciples. This council was headed by
Mahakassapa Thera and it lasted 7 months. It established the original
authentic Tipitaka: The 3 Baskets of Sacred Text = The Pali Canon: http://www.accesstoinsight.org/tipita…

This crucial 1st council is described in detail in the Mahāvamsa: The Great Chronicle of Ceylon pp: 14-19 http://what-buddha-said.net/library/p…

Other links:
http://en.wikipedia.org/wiki/First_Bu…
http://dhammawiki.com/index.php?title…
http://what-buddha-said.net/drops/III…
http://dhammawiki.com/index.php?title…
http://What-Buddha-Said.net/library/D…



https://www.youtube.com/watch?v=5F9WXRyIsZc


Tripitaka™ Official Video - 3:38 mins

https://www.youtube.com/watch?v=yQ3yVtUI1PI

Tripitaka - Showreel- 6:16 mins

Sound Recorded by Gary Jones (ACE PA)
Mastered by Dan Goldman (aka JD73)
Filmed at Stratos, Preston

Made by:TVPAV.com
Cameras: Pavel Szylobryt & Ben Cornwell

email: funkme@tripitaka.org.uk
website: www.tripitaka.org.uk
facebook: www.facebook.com/tripitakafunk
twitter: www.twitter.com/tripitakafunk

https://www.youtube.com/watch?v=CZHudMWw24c

Tripitaka : Rehearsal [28:04:13]-4:53 mins

Rehearsing new tunes for our forthcoming gig at G-Festival 13 including
Drizabone’s classic 90’s soul track “Real Love”, Bah Samba/Fatback
Band’s “Let The Drums Speak” and Brit-Funk classic “Southern Freeez”.
Footage filmed at Smokin’ Beats Studio in Preston, UK.

Vocals: Jade Bianca Williams
Drums: Jonathan Mitchell
Bass: Shaun Fortune
Guitar: Mik Billington
Keys: Ian Cross
Sax: Aaron Siggs
Trumpet: Phil Rutter
Trombone: Chris Jones

www.tripitaka.org.uk
www.facebook.com/tripitakafunk

https://www.youtube.com/watch?v=MIx5B2XiDt0



Dhammapada , Chapter 1 Twin verses- 4:59 mins

Uploaded on Mar 6, 2008
Namo buddhaye.,

Chapter 1
YAMAKA VAGGA

++++++++++++++++++++++++++++++++++++++++
Please click on this link
http://www.mettanet.org/english/Narad…

http://www.vipassana.info/Dhammapada_…

++++++++++++++++++++++++++++++++++++++++
========================================
PâLI TEXT AND TRANSLATION
WITH STORIES IN BRIEF
AND NOTES

BY NâRADA THERA

Photos from
http://www.buddhanet.net/dhammapada/i…

Audio by
The Dhammapada, translated by Gil Fronsdal, August 2005

http://www.audiodharma.org/talks-dham…
========================================

https://www.youtube.com/watch?v=l6OSBpGL-2M



Dhammapada , Chapter II Mindfulness (Appamdavagga)- 3:16 mins

Uploaded on Dec 6, 2008

Namo buddhaye.,

Dhammapada , Chapter II Mindfulness (Appamdavagga)

++++++++++++++++++++++++++++++++++++++++
Please click on this link
http://www.mettanet.org/english/Narad

http://www.vipassana.info/Dhammapada_

++++++++++++++++++++++++++++++++++++++++
========================================
PâLI TEXT AND TRANSLATION
WITH STORIES IN BRIEF
AND NOTES

BY NâRADA THERA

Photos from
http://www.buddhanet.net/dhammapada/i

Audio by
The Dhammapada, translated by Gil Fronsdal, August 2005

http://www.audiodharma.org/talks-dham
========================================

Much Metta,





https://www.youtube.com/watch?v=OTKSUqGxi-w


Dhammapada chapter 2 - Heedfulness-

Uploaded on Apr 29, 2009

The
Dhammapada The Buddha’s Path of Wisdom The Dhammapada is the best known
and most widely esteemed text in the Pali Tipitaka, the sacred
scriptures of Theravada Buddhism. The work is included in the Khuddaka
Nikaya (”Minor Collection”) of the Sutta Pitaka, but its popularity has
raised it far above the single niche it occupies in the scriptures to
the ranks of a world religious classic. Composed in the ancient Pali
language, this slim anthology of verses constitutes a perfect compendium
of the Buddha’s teaching, comprising between its covers all the
essential principles elaborated at length in the forty-odd volumes of
the Pali Canon.





https://www.youtube.com/watch?v=M8ZNrjwIfsE


Illustrated Dhammapada , yamaka vagga (by Ven. Weragoda Sarada Nayaka Maha Thero)- 16:47 mins

Dhammapada , (Yamaka Vagga,Chapter 01)

World’s largest edition

World’s
largest edition of Dhammapada, this is illustrated with 423 especially
commissioned works of art. The book represents the quintessence of
Buddhism, embodied in 423 stanzas that represent the words of the
Buddha. The wisdom implicit in these sacred verses is timeless and is
universally applicable. This encompasses both spiritual and worldly
situations. The book classified into 23 chapters is arranged to give the
reader the original Pali in Roman characters and the translation of
each stanza at two levels. The prose order of each stanza is provided,
with the meaning of each word explained. The story, out of which the
verses emerged, is also provided. A comprehensive commentary facilitates
the understanding of the work in depth. The book comes in an attractive
slip-case, with an illustration depicting one of the most serene images
of the Buddha adorning the cover.This is available in Sinhala and
Chinese versions as well.

(Recited In Pali by Ven. Weragoda Sarada Nayaka Maha Thero)


https://www.youtube.com/watch?v=c2tJYqF3b5U

Dhammapada Part Three- 10:41 mins

Uploaded on Dec 11, 2007

Buddhist classic the Dhammapada, part III







https://www.youtube.com/watch?v=QTefGzY8sMo

Dhammapada Part 4 Pupphavagga-10:10 mins

Uploaded on Oct 13, 2007

The Dhammapada of the Buddha. Part 4. Pupphavagga. Flowers. Verses 44-59. With music from “Jeroen Figee” playing “Promesse”.




http://www.thebuddhacenter.org/buddhism/sutras/complete-sutra-collection/




Complete Sutra Collection

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Namo Amitabha - Namo Buddhaya



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Below is compilations of all the Buddhist Sutras from A to Z.

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A

A Little Spell of Emptiness
(text to speech)
Aakankheyya Sutta (text to speech) - If the Bhikkhu Desires
Aanaapaanasuttam (text to speech) - The Discourse On In and Out Breathing
Aananjasappaayasuttam (text to speech) - Suitability to Attain Imperturbability
Abhasita Sutta (text to speech) - What Was Not Said
Abhaya Raja Kumara Sutta (text to speech) - To Prince Abhaya
Abhaya Sutta (text to speech) - Fearless
Abhisanda Sutta (text to speech) - Rewards
Accayika Sutta (text to speech) - Urgent
Acchariya Abbhuta Sutta (text to speech) - Wonderful And Marvelous
Acintita Sutta (text to speech) - Un-conjecturable
Adanta Sutta (text to speech) - Untamed
Aditta Sutta (text to speech) - The House On Fire
Adittapariyana Sutta (text to speech) - The Fire Sermon
Adiya Sutta (text to speech) - Benefits to be Obtained From Wealth
Advice to Venerable Punna (text to speech)
Agara Sutta (text to speech) - The Guest House
The Agganna Sutta (text to speech) - On Knowledge of Beginnings
Aggi Vacchagotta Sutta (text to speech) - To Vacchagotta on Fire
Aghata Sutta (text to speech) - Hatred
Aghatapativinaya Sutta (text to speech) - Subduing Hatred
Ajaniya Sutta (text to speech) - The Thoroughbred
Ajivaka Sutta (text to speech) - To the Fatalists’ Student
Akankha Sutta (text to speech) - Wishes
Akkhama Sutta (text to speech)- Not Resilient
Akkosa Sutra (text to speech) - Insult
Alagagadduupama Sutta (text to speech) - The Simile of the Snake
Alavaka Sutta (text to speech) - To the Alavaka Yakkha
All the Taints (text to speech)
Ambalatthikaraahulovada Sutta (text to speech) - Advice to Venerable Rahula At Ambalatthika
Ambattha Sutta (text to speech) - Pride Humbled
Amitabha Sutra (text to speech)
Anaathapindikovaadasuttam (text to speech) - Advise to Anaathapindika
Anagata Bhayani Suttas (text to speech) - The Discourses on Future Dangers
Anana Sutta (text to speech) - Debtless
Ánanda Sutta (text to speech) - Instructions to Vangisa
Ánanda Sutta (text to speech) - On Self, No Self, and Not-self
Ánanda Sutta (text to speech) - On Mindfulness of Breathing
Ánandabhaddekarattasuttam (text to speech) - A single Auspicious Attachment to Venerable Ánanda
Anangana Sutta (text to speech) - Without Blemishes
Anattá Lakkhana Sutta (text to speech) - The Discourse on the Not-self Characteristic
Andhakavinda Sutta (text to speech) - At Andhakavinda
Aneñja Sappaya Sutta (text to speech) - Conducive to the Imperturbable
Angulimala Sutta (text to speech) - To Angulimala
Ani Sutta (text to speech) - The Peg
Anubuddha Sutta (text to speech) - Understanding
Anugghita Sutta (text to speech) - Supported
Anumaana Sutta (text to speech) - Self Observation
Anupadasuttam (text to speech) - Uninterrupted Concentration
Anuradha Sutta (text to speech) - To Anuradha
Anuruddhasuttam (text to speech) - To Anuruddha
Apannaka Sutta (text to speech) - The Inquiring Teaching
Aparihani Sutta (text to speech) - No Falling Away
Appaka Sutta (text to speech) - Few
Appamada Sutta (text to speech) - Heedfulness
Aranavibhangasuttam (text to speech) - The Classification of Solitude
Arañña Sutta (text to speech) - The Wilderness
Ariya Vamsa Sutta (text to speech) - The Discourse on the Traditions of the Noble Ones
Ariyapariyesana Sutta (text to speech) - The Noble Search
Assu Sutta (text to speech) - Tears
Âtânâtiya Sutta (text to speech) - Discourse on Atanatiya
Attadanda Sutta (text to speech) - The Training
Atthakarana Sutta (text to speech) - In Judgment
Atthasatapariyaya Sutta (text to speech) - One Hundred Eight Feelings
Atthi Raga Sutta (text to speech) - Where There is Passion
The Avalambana Sutta (text to speech) - The Urabon Sutra
Avalika Sutta (text to speech) - Sister Avalika
Avarana Sutta (text to speech) - Obstacles
Avijja Sutta (text to speech) - Ignorance
Avatamsaka Sutra (text to speech) - The Flower Garland Sutra
Ayacana Sutta (text to speech) - The Request

B

Baalapandita Sutta (text to speech) - To Recognize the Fool and the Wise One
Bahiya Sutta (text to speech) - About Bahiya
Bahudhaatukasuttam (text to speech) - The Discourse on Many Elements
Bahuna Sutta (text to speech) - To Bahuna
Bahuvedaniiya Sutta (text to speech) - The Discourse On Many Feelings
Bakkulasuttam (text to speech) - The Wonderful Things About Venerable Bakkula
Bhaddekarattasuttam (text to speech) - A single Auspicious Attachment
Bhayabherava Sutta (text to speech) - Great Fear
Bhikkhu Aparihaniya Sutta (text to speech) - Conditions for No Decline Among the Monks
Bhikkhuni Sutta (text to speech) - The Nun
Bhojana Sutta (text to speech) - A Meal
Bhutamidam Sutta (text to speech) - This Has Come Into Being
Bhuumija Sutta (text to speech) - To Venerable Bhuumija
Brahmajala Sutta (text to speech) - The Supreme Net
What the Teaching Is Not
Brahmana Sutta (text to speech) - To Unnabha the Brahman
Brahma Net Sutra (text to speech) - Bodhisattva Mind-Ground Chapter
Brahmanimantana Sutta (text to speech) - An Address to Brahma
Buddha’s Bequeathed Teaching Sutra (text to speech)
Buddha’s Words on Kamma (text to speech)

C

Caatuma Sutta (text to speech) - The Discourse at Catuma
Cakkavattisihananda Sutta (text to speech) - The Lion’s Roar on the Turning of the Wheel
Cakkhu Sutta (text to speech) - The Eye
Cala Sutta (text to speech) - Sister Cala
Candala Sutta (text to speech) - The Outcaste
Cankii Sutta (text to speech) - To the Brahmin Cankii
Capala Sutta (text to speech) - Nodding
Cetana Sutta (text to speech) - An Act of Will
Cetokhiila Sutta (text to speech) - The Arrow in the Mind
Chabbisodana Sutta (text to speech) - The Six-fold Examination
Chachakka Sutta (text to speech) - The Six Sextets
Channovaadasuttam (text to speech)- Advice to Venerable Channa
Chappana Sutta (text to speech) - The Six Animals
Chiggala Sutta (text to speech) - The Hole
Contemplation Of Buddha Amitayus (text to speech)
Culasunnatta Sutta (text to speech)
Cula-dhammasamadana Sutta (text to speech) - The Shorter Discourse on Taking on Practices
Cula-Assapura Sutta (text to speech) - The Shorter Discourse in Assapura
Cula Kammavibhanga Sutta (text to speech) - The Shorter Analysis of Action
The Cula Malunkya Sutra (text to speech)
Cula Malunkyovada Sutta (text to speech) - The Shorter Instructions to Malunkya
Cula Punnama Sutta (text to speech) - The Shorter Discourse on the Full-moon Night
Cula Suññata Sutta (text to speech) - The Lesser Discourse on Emptiness
Cula Vedalla Sutta (text to speech) - The Shorter Set of Questions-and-Answers
Culadukkhakkhandha Sutta (text to speech) - The Shorter Discourse On The Mass Of Suffering
Culagopalaka Sutta (text to speech) - The Minor Discourse on the Cowherd
Cunda Sutta (text to speech) - Shariputra’s Passing Away
Cuularaahulovaadasuttam (text to speech) - Advice in short, to venerable Rahula
Cuulatanhaasankhaya Sutta (text to speech) - The Shorter Discourse On the Destruction of Craving

D

Dahara Sutta (text to speech) - Young
Dakkhinaavibhangasuttam (text to speech) - Classification of Offerings
Danda Sutta (text to speech) - The Stick
Dantabhumi Sutta (text to speech) - The Discourse on the “Tamed Stage”
Dasuttara Sutta (text to speech) - Expanding Decades
Datthabba Sutta (text to speech) - To Be Known
The Demonstration of the Inconceivable State of Buddhahood Sutra
Devadaha Sutta (text to speech) - At Devadaha
Devaduuta Sutta (text to speech) - The Heavenly Messengers
Dhaatuvibhangasuttam (text to speech) - Classification of Elements
Dhajagga Sutta (text to speech) - Banner Protection
Dhamma Niyama Sutta (text to speech) - The Discourse on the Orderliness of the Dhamma
Dhammacariya Sutta (text to speech) - Wrong Conduct
Dhammadaayaada Sutta (text to speech) - To Inherit the Teaching
Dhammakakkappavattana Sutta (text to speech) - Foundation of the Kingdom of Righteousness
Dhammaññu Sutta (text to speech) - One With a Sense of Dhamma
Dhammika Sutta (text to speech) - To Dhammika
Dhana Sutta (text to speech) - Treasure
Dhaniya Sutta (text to speech) - Dhaniya the Cattleman
The Dharani Sutra of the Buddha on Longevity The Extinction of Offences And the Protection of Young Children (text to speech) -
佛說長壽滅罪護諸童子陀羅尼經白話翻譯
Dhatu Sutta (text to speech) - Properties
Dhatu Vibhanga Sutta - An Analysis of the Properties
The Diamond Sutra (text to speech)
Dighajanu Sutta (text to speech) - To Dighajanu
Dighanakha Sutta (text to speech) - Advice to Dighanakha the Wandering Ascetic
Dighavu-kumara Vatthu (text to speech) - The Story of Prince Dighavu
The Discourse of the Teaching Bestowed by the Buddha (text to speech)
The Discourse Collection (text to speech)
Discourse on Great Blessings (text to speech)
The Discourse Of The Teaching Bequeathed By The Buddha Just Before His Parinibbána (text to speech)
Ditthi Sutta (text to speech) - Views
Duggata Sutta (text to speech) - Fallen on Hard Times
Dutthatthaka Sutta (text to speech) - Corrupted
Dvayatanupassana Sutta (text to speech) - The Contemplation of Dualities
Dvedhavitakka Sutta (text to speech) - Two Sorts of Thinking

E

Eight Great Realizations Sutra
The Enlightenment Sutra
The Empty Beggar’s Bowl
Esukaari Sutta - To the Brahmin Esukari

F

Filial Piety Sutra
The First Discourse Of The Buddha
First Khandhaka - The Admission to the Order of Bhikkhus
The First Teaching - Background of his Decision to Preach
The First Teaching Of The Buddha
Flawless Purity Sutra - A dialogue with the Laywoman Gangottara
Sutra in Forty-Two Sections
Fourth Khandhaka - The Pavàranà Ceremony at the End of the Rainy Season, Vassa

G

Gaddula Sutta - The Leash
Gadrabha Sutta - The Donkey
Ganakamoggallana Sutta - The Discourse to Ganaka-Moggallana
Ganda Sutta - A Boil
Garava Sutta - Reverence
Gavi Sutta - The Cow
Gelañña Sutta - At the Sick Room
Gilana Sutta - Sick
Gilana Sutta - Sick People
Gilayana Sutta - Illness
Girimananda Sutta - Discourse to Girimananda Thera
Gopakamoggallaanasuttam - To the Brahmin Gopakamoggallaana
Gotama Buddha - Remembers His Earlier Existences
Gotama Buddha - Talks Of His Ascetic Practices
Gotama Buddha Ponders
Gotamaka Cetiya Sutta - At Gotamaka Shrine
Gotama’s First Masters - Kalama And Ramaputta
Gotami Sutta - Sister Gotami
Guhatthaka Sutta - The Cave of the Body
Gulissaani Sutta - On account of Venerable Gulissani

H

Hatthaka Sutta - To Hatthaka On Sleeping Well in the Cold Forest
Heart Sutra
The Heart of Prajna Paramita Sutra
Himavanta Sutta - On the Factors for Awakening
Hiri Sutta - On Friendship
Hiri Sutta - Conscience
Hita Sutta - Benefit

I

Iddhipada Vibhanga Sutta - Analysis of the Bases of Power
Ina Sutta - Debt
Indriyabhaavanaasuttam - Development of the Mental Faculties
Indriya Vibhanga Sutta - Analysis of the Mental Faculties
The Infinite Life Sutra of Adornment, Purity, Equality and Enlightenment of the Mahayana School  (佛说大乘無量壽莊嚴清净平等覺經)
Isidatta Sutta - About Isidatta
Isigilisuttam - The Rock Which Devours Sages
Issattha Sutta - Archery Skills
Ittha Sutta - What is Welcome

J

Jaliya Sutta - About Jaliya
Jara Sutta - Old Age
Jara Sutta - Old Age
Jata Sutta - The Tangle
Jataka Tales of the Buddha (word document)
Jhana Sutta - Mental Absorption
Jiivaka Sutta - A Discourse To Jiivaka The Foster Son Of The Prince
Jinna Sutta - Old
Jivaka Sutta - To Jivaka

K

Kaayagataasatisuttam - Mindfulness established in the Body
Kaccayanagotta Sutta - To Kaccayana Gotta On Right View
Kakacupama Sutta - The Simile of the Saw
Kaladana Sutta - Seasonable Gifts
Kalahavivada Sutta- Further Questions
Kalama Sutta - The Instruction to the Kalamas
Kama Sutta - Sensual Pleasure
Kammavaranata Sutta - Kamma Obstructions
Kannakatthala Sutta - At Kannakattala
Karaniya Metta Sutta - Good Will
Karaniya Mettá Sutta - The Hymn of Universal Love
Kasi Bharadvaja Sutta - Discourse to Bharadvaja, the Farmer
Kathavatthu Sutta - Topics of Conversation
Katuviya Sutta - Putrid
Kayasakkhi Sutta - Bodily Witness
Kesi Sutta - To Kesi the Horse-trainer
Kevatta Sutta - To Kevatta
Khaggavisana Sutta - A Rhinoceros Horn
Khandha Sutta - Aggregates
Khuddaka Pátha - Lesser Readings
Khuddakapatha Sutta - The Short Passages
Kimattha Sutta - What is the Purpose?
Kimila Sutta - To Kimila
Kimsila Sutta - Right Conduct
Kimsila Sutta - With What Virtue?
Kindada Sutta - A Giver of What
Kintisuttam - What Do You Think Of Me?
Kitágirisutta - Advice given at Kitagiri
Ksitigarbha Sutra - Sutra of the Past Vows of Earth Store Bodhisattva
Kucchivikara-vatthu - The Monk with Dysentery
Kukkuravatika Sutta - The Dog-duty Ascetic
Kula Sutta - On Families
Kusita Arambhavatthu Sutta - The Grounds for Laziness and the Arousal of Energy
Kuta Sutta - The Peak of the Roof
Kutadanta Sutta - A Bloodless Sacrifice

L

Ladukikopama Sutta - The Quail Simile
Lakkhana Sutta - 32 Marks of a Great Man
Lankavatara Sutra
Lekha Sutta
Lion’s Roar Of Queen Srimala Sutra
The Great Discourse on the Lion’s Roar
The Shorter Discourse on the Lion’s Roar
Lohicca Sutta - Good and Bad Teachers
Lokapala Sutta - Guardians of the World
Lokavipatti Sutta - The Failings of the World
Lokayatika Sutta - The Cosmologist
Lomasangiyabhaddekaratthasuttam - A Single Auspicious Attachment to Venerable Lomasangiya
Lonaphala Sutta - The Salt Crystal
Lotus Sutra - The Sutra Of Innumerable Meanings

M

Maagandiyasuttam - Point by point Classification
Madhupindika Sutta - The Ball of Honey
Madhura Sutta - concerning Caste
Magandiya Spell
Magga-vibhanga Sutta - An Analysis of the Path
Mahaacattaariisakasuttam - The Longer Discourse On The Forty
Maha Hatthipadopama Sutta - The Great Elephant Footprint Simile
Mahaakammavibhangasuttam - The Detailed Classification Of Actions
Maha Mangala Sutta - Blessings
Maha Parinibbána Sutta - Last Days of the Buddha
Mahaapunnamasuttam - The Longer Discourse on the Full Moon Night
Maha Salayatanika Sutta - The Great Six Sense-media Discourse
Maha Samaya Sutta - The Great Meeting
Maha Sudassana-Sutta - The Great King of Glory
Maha Satipatthána Sutta - The Great Frames of Reference
Maha Sunnata Sutta - The Greater Discourse On Emptiness
Mahaakaccaanabhaddekarattasuttam - Venerable Mahaakaccaana’s Explanation Of The Single Auspicious Attachment
Mahaasaccaka Sutta - The Major Discourse to Saccaka
Mahaassapura Sutta - The Longer Discourse in Assapura
Mahadukkhakkhandha Sutta - The Greater Discourse On The Mass Of Suffering
Mahagovinda Sutta - The Great Steward
Mahali Sutta - Heavenly Sights, Soul And Body
Mahanama Sutta - To Mahanama
Mahanidana Sutta - The Great Causes Discourse
Mahapadana Sutta - The Great Discourse on the Lineage
Mahayana Sutra Of The Three Superior Heaps
Makkata Sutta - The Monkey
Maranassati Sutta - Mindfulness of Death
Marapasa Sutta - Mara’s Power
Mara Upasatha Sutra - Founding The Kingdom
Master Of Healing Buddha Sutra
Mata Sutta - Mother
Meditation on The Bodhisattva Universal Virtue Sutra
Meghiya Sutta - The Buddha’s Advice to Meghiya
Merit Of Bathing The Buddha Sutra
Metta Sutta - Discourse on Advantages of Loving-kindness
Mettagu Manava Puccha - Mettagu’s Questions

N

Na Tumhaka Sutta - Not Yours
Nadi Sutta - The River
Nagara Sutta - The City
Nagaravindeyya Sutta - The Discourse Delivered at Nagaravindika
Nakhasikha Sutta - The Tip of the Fingernail
Nakula Sutta - Nakula’s Parents
Nakulapita Sutta - To Nakulapita
Nalakalapiyo Sutta - Sheaves of Reeds
Nalakapána Sutta - The Discourse at Nalakapana
Nandakovaadasuttam - Advice from Venerable Nandaka
Nandana Sutta - Delight
Nava Sutta - The Ship
Neyyattha Sutta - A Meaning to be Inferred
Nibbána Sutta - Unbinding
Nibbedhika Sutta - Penetrative
Nidana Sutta - Causes
Niramisa Sutta - Unworldly
Nissaraniya Sutta - Means of Escape
Nivaapa Sutta - The Simile of the Deer Feeder

O

Ogha-tarana Sutta - Crossing over the Flood
One Way In Sutra

P

Pabbata Sutta - A Mountain
Pabbatopama Sutta - The Simile of the Mountains
Pabhassara Sutta - Luminous
Paccaya Sutta - Requisite Conditions
Padhana Sutta - The Great Struggle
Pahana Sutta - Giving Up
Pañcakanga Sutta - Carpenter Five-tools
Pancattayasuttam - The Five And The Three
Pañha Sutta - Questions
Pañña Sutta - Discernment
Parabhava Sutta - Downfall
Paramatthaka Sutta - On Views
Parileyyaka Sutta - At Parileyyaka
Parivatta Sutta - The Fourfold Round
Pasura Sutta - To Pasura
Patala Sutta - The Bottomless Chasm
Paticca Samuppada Vibhanga Sutta - Analysis of Dependent Co-arising
Patika Sutta - About Patikaputta the Charlatan
Patimokkha Sutta - The Bhikkhus’ Code of Discipline
Patoda Sutta - The Goad-stick
Payasi Sutta - Debate with a Skeptic
The Penitent Thief
Phassa Sutta - Contact
Phassamulaka Sutta - Rooted in Sense-impression
Pilahaka Sutta - The Dung Beetle
Pindapaatapaarisuddha Sutta - The Purity of Alms Food
Piya Sutta - Dear
Piyajaatika Sutta - Loved Ones
Potaliya Sutta - To Potaliya
Potthapada Sutta - About Potthapada
The Prajña Paramita - The Heart Sutra
Prajñápáramitá - The Heart Sutra
Praise Of The Pure Land And Protection By Buddhas
Pubbakotthaka Sutta - Eastern Gatehouse
Puggalavaggo - Andha Sutta
Punnovaadasuttam - Advice to Venerable Punna
Puttamansa Sutta - A Son’s Flesh

R

Rahogata Sutta - Secluded
Rahula Sutta - Advice to Rahula
Raja Sutta - The King
Ratana Sutta - Treasures
Ratana Sutta - The Jewel Discourse
Ratha-vinita Sutta - Relay Chariots
Rathakara Sutta - The Chariot Maker
Rohitassa Sutta - To Rohitassa
Rupa Sutta - Forms

S

Saamagaama Sutta - At Samagama
Sabbasava Sutta - All the Fermentations
Saccavibhanga Sutta - Discourse on The Analysis of the Truths
Sacitta Sutta - One’s Own Mind
Saddha Sutta - Conviction
Sakka Sutta - To the Sakyan
Sakkapanha Sutta - A God Consults the Buddha
Sakunagghi Sutta - The Hawk
Salayatana Vibhanga Sutta - An Analysis of the Six Sense-media
Saleyyaka Sutta - The Brahmans of Sala
Salha Sutta - To Salha
Salla Sutta - The Arrow
Sallatha Sutta - The Arrow
Sallekha Sutta - The Discourse on Effacement
Samadhanga Sutta - The Factors of Concentration
The Samádhi Suttas - Immeasurable Concentration
Samajivina Sutta - Living in Tune
Samana Mundika Sutta - Mundika the Contemplative
Samaññaphala Sutta - The Fruits of the Contemplative Life
Samanupassana Sutta - Assumptions
Sambodhi Sutta - Self-awakening
Samiddhi Sutta - About Samiddhi
Sammaditthi Sutta - The Discourse on Right View
Samnamndiká Sutta - Advice to the Wandering Ascetic Uggaahamaana Samanamandikaaputta
Sangaaravasuttam - To the Brahmin Sangaarava
Sangaha Sutta - The Bonds of Fellowship
Sangiti Sutta - Chanting Together
Sankha Sutta - The Conch Trumpet
Sankhaaruppatti Sutta - Arising of Intentions
Sankhitta Sutta - Good Will, Mindfulness, and Concentration
Sañña Sutta - Perception
Saññoga Sutta - Bondage
Sappurisasuttam - The Worthy One
Saraniya Sutta - Conducive to Amiability
Satipatthána Sutta - Frames of Reference
Sattatthana Sutta - Seven Bases
Scripture Preached by the Buddha on the Total Extinction of the Dharma
Second Khandhaka - The Uposatha Ceremony, and the Pàtimokkha
Sedaka Suttas - At Sedaka
Sekha Patipada Sutta - The Practice for One in Training
Sela Sutta - Sister Sela
Sela Sutta - To the Brahmin Sela
The Sermon At Rajagaha
The Sermon Of The Seven Suns
Sevitabba-Asevitabbasuttam - Things That Should and Should Not Be Practiced
Shurangama Sutra
Surangama Sutra (PDF version)
Sigalovada Sutta - The Layperson’s Code of Discipline
Sigala Sutta - The Jackal
Siha Sutta - On Generosity
Silavant Sutta - Virtuous
Sisupacala Sutta - Sister Sisupacala
The Snake Simile
Soma Sutta - Sister Soma
Sona Sutta - About Sona
Sonadanda Sutta - The Qualities Of A True Brahmin
Sotar Sutta - The Listener
Subha Sutta - Morality, Concentration, Wisdom
Subhasita Sutta - Well Spoken
Suda Sutta - The Cook
Suddhatthaka Sutta - On Purity
Sukhamala Sutta - Refinement
The Larger Sukhavativyuha Sutra
Sunakkhatta Sutta - To Sunakkhatta
Suñña Sutta - Empty
Susima Sutta - About Susima
Sussusa Sutta - Listening Well
Sutava Sutta - To Sutavan

T

Talaputa Sutta - To Talaputa the Actor
Tamonata Sutta - Darkness
Tanha Sutta - Craving
Tapussa Sutta - To Tapussa
The Discourse On The Ten Wholesome Ways Of Action
Tevigga-Sutta - On Knowledge Of The Vedas
Tevijjavacchagotta Sutta - The Three Vedas to Vacchagotta
Thana Sutta - Traits
Theragatha - Single Verse
Theragatha - Pair Verses
Theragatha - Triple Verses
Theragatha - Quadruple Verses
Theragatha - Ten Verses
Third Khandhaka - Residence During the Rainy Season, Vassa
Tittha Sutta - Sectarians

U

Ubhatobhaga Sutta - Released Both Ways
Udayi Sutta - About Udayin
Uddesa Vibhanga Sutta - An Analysis of the Statement
Udumbarika Sihanada Sutta - The Great Lion’s Roar to the Udumbarkans
Ugga Sutta - To Ugga
Ullambana Sutra - True words for repaying parents’ kindness
Upacala Sutta - Sister Upacala
Upadana Sutta - Clinging
Upaddha Sutta - Half of the Holy Life
Upajjhatthana Sutta - Subjects for Contemplation
Upakilesa Sutta - The Minor Defilements
Upanisa Sutta - Prerequisites
Upasena Sutta - To Upasena
Upaya Sutta - Attached
Uposatha Sutta - The Eight-Precept Observance
Uraga Sutta - The Snake
Usnisa Vijaya Dharani Sutra - Purifying All Evil Paths
Uttara Sutta - Uttara the Deva’s Son
Utthana Sutta - On Vigilance

V

Vagrakkhedika Sutta - The Diamond Cutter
Vajira Sutta - Sister Vajira
Vajjiya Sutta - About Vajjiya
Vajrasamadhi Sutra - The Diamond Absorption Sutra
Valahaka Sutta - Thunderheads
Vammika Sutta - The Simile of the Ant Hill
Vanapattha Sutta - The Ways of the Forest
Vanijja Sutta - Wrong Livelihood
Vasala Sutta - Discourse on Outcasts
Vatthupama Sutta - The Simile of the Cloth
Vedana Sutta - Feeling
Vekhanassa Sutta - Advice to the Wandering Ascetic Vekhanassa
Veranjaka Sutta - The Discourse to the Householders of Veranjaka
Vijaya Sutta - Victory
Vimalakirti Nirdesa Sutra - Purification of the Buddha Field
Vimamsaka Sutta - The Examination
Vina Sutta - The Lute
Viññana Sutta - Consciousness
Vipaka Sutta - Results
Vipallasa Sutta - Perversions
Virecana Sutta - A Purgative
Visakhuposatha Sutta - The Discourse to Visakha on the Uposatha with the Eight Practices
The Visualization Of Amitabha Pure Land Sutra
Vitakkasanthaana Sutta - The Discursively Thinking Mind
Vitthara Sutta - Strengths in Detail
Vyagghapajja Sutta - Conditions of Welfare

Y

Yamaka Sutta - To Yamaka
Yavakalapi Sutta - The Sheaf of Barley
Yodhajiva Sutta - The Warrior
Yodhajiva Sutta - The Warrior
Yodhajiva Sutta - To Yodhajiva
Yoga Sutta - Yokes
Yuganaddha Sutta - In Tandem

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11/24/14
1335 LESSON 251114 TUESDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY run by http: sarvajan.ambedkar.org Course Program 1. Kamma-Hiri Sutta: Conscience-in Classical Romanian, Russia,Serbian,Slovak,Slovenian, Somali,Spanish,Swahili,Swedish
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1335 LESSON 251114 TUESDAY


FREE ONLINE E-Nālanda Research and Practice UNIVERSITY
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Course Program 1. Kamma-Hiri Sutta: Conscience-in  Classical
Romanian,Russia,Serbian,Slovak,Slovenian, Somali,Spanish,Swedish


64)  Classical Romanian
64) clasică română


64) clasică română
64) clasică română
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Language Tsar
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Curs Programul 1. Kamma-hiri Sutta: Conștiința de la clasic

Vă rugăm să face traducerea corectă în limba maternă și alte limbi știi la această traducere Google. Practica și cota de a deveni Sotta Panna de exemplu, fluxul enterer și să fie fericit pentru a atinge Eternal Bliss ca final Gooooool.

Hiri Sutta: Constiinta

  Cine în lume este un om constrâns de conștiință, care trezește la cenzura ca un armăsar amendă de biciul? Cei protesta conștiință sunt rare - cei care trec prin viață mereu atent. Ajuns la sfârșitul suferinței și stres, acestea trec prin ceea ce este inegală uniform; trece prin ceea ce este out-of-ton în ton.

65)  Classical Russia
65) Классическая России
http://news.err.ee/v/features/97713596-4bf4-45eb-a65d-0443b1594515


65) Классическая России
65) Классическая России

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Программа курса 1. Кама-Hiri Сутта: Классическая совести в-

Пожалуйста, делают правильный перевод на вашем родном языке и других языках вы знаете, на этот перевод Google. Практика и поделиться стать Сотта Панна т.е. поток Входящего и быть счастливым, чтобы обрести вечное блаженство, как конечная цель.

Hiri Сутта: Совесть

  Кто в мире человек ограничен совести, который пробуждает осудить как прекрасный жеребец на кнут? Те, сдерживается совести редки - те, кто идет по жизни всегда помнить. Дойдя до конца страданий и стресса, они идут через то, что происходит неравномерно равномерно; пройти через то, что вне гармонии в гармонии.

66)  Classical Serbian
66) Класична Српски

http://julieriso.wordpress.com/2013/06/26/an-american-tourist-in-serbia/#comment-4868http://julieriso.wordpress.com/2013/06/26/an-american-tourist-in-serbia/#comment-4867
https://www.facebook.com/predsednikrs
Tomislav Nikolić
66) Класична српска
66) Класична Српски

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Програм предмета 1. Камма-Хири сутта: Савест-у Класична

Молимо вас да рендер тачан превод на свом матерњем језику и другим језицима знате да овај Гоогле транслатион. Пракса и делите постане Сотта Панна тј стреам Улазећег и радо достићи вечно блаженство као крајњи циљ.

Хири сутта: Савест

  Ко у свету је човек ограничен савести, који буди цензури као добра пастув у бичем? Они ограничени савести су ретки - они који иду кроз живот увек сабран. Да су окончали патње и стреса, они пролазе кроз шта је неједнак равномерно; Кроз шта је ван туне у складу.

67)  Classical Slovak
67) Klasická Slovenskom
http://www.europeandme.eu/3brain/171-dear-neighbour-2
Brain - Think seriously about Europe
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67) Klasická Slovenskom
67) Klasická Slovenskom

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Kurz Program 1. Kamm-Hiri Sutta: Klasický Conscience in-

Prosím, činí správny preklad v materinskom jazyku a ďalších jazykoch viete, do tohto prekladu Google. Prax a zdieľať, aby sa stal Sotto Panna IE, prúd enterer a byť šťastný dosiahnuť večnej blaženosti ako konečnému cieľu.

Hiri Sutta: Svedomie

  Kto na svete je človek obmedzený svedomia, ktorý prebúdza odsúdiť ako jemný žrebec na bič? upínané svedomie, sú zriedkavé - , ktorí idú životom vždy na pamäti. Po dosiahnutí konca utrpenia a stresu, idú tým, čo je nerovnomerné rovnomerne; prejsť, čo je out-of-naladiť melódiu.

68)  Classical Slovenian
68) Klasični slovenski

http://www.topix.com/forum/post
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La Biennale di Venezia

68) Klasični slovenski
68) Klasični slovenski

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Seveda Program 1. kamma-Hiri Sutta: Vest-in Classical

Prosimo, da onemogočijo pravilen prevod v svoj materni jezik in druge jezike, ki ga poznate za ta prevod Google. Praksa in delite postati Sotta Panna tj potok vstopajočega in biti srečen, da doseže večno blaženost, kot končni cilj.

Hiri Sutta: Conscience

  Kdo na svetu je človek omejena z vestjo, ki predrami do nezaupnice kot fino žrebca z bičem? Tisti, ki zadržuje vesti so redki - tisti, ki gredo skozi življenje vedno pozoren. Ko je dosegel konec trpljenja in stresa, gredo prek tega, kar je neenakomerna enakomerno; iti skozi kaj je out-of-tune v melodijo.

69)  Classical Somali
69) Qadiimiga Somali

https://www.facebook.com/TheRepublicOfSomaliland

The Republic of Somaliland
69) Qadiimiga Somali
69) Qadiimiga Somali

1335 CASHARKA 251114 TALAADO

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Course Program 1. Afrika,-Hiri Sutta: Damiirku-in Qadiimiga ah

Fadlan ka jeebay turjumidda saxda ah ee afka hooyo iyo luqado kale oo aad garanaysid inay turjumaad Google this. Practice iyo wadaagaan si ay u noqdaan Sotta Panna ie, enterer il iyo ku faraxsan in ay gaadhaan weligeed Naciima sida Goal Final.

Hiri Sutta: Damiirku

  Yaa adduunka waa nin ka cidhiidhyami damiirka, oo waxay soo kicinaysaa si adag u naqdiyaan sida Wasiilo wanaagsan ku karbaash ah? Kuwa xirneyn damiirka waa dhif iyo naadir - kuwa had iyo jeer maraan nolosha xusuusto. Markii ay gaareen dhamaadka dhibaatada & stress, ay maraan waxa loo sineyn siman; maraan waxa out-of-habayn in habayn.

70)  Classical Spanish
70) Clásico español
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Public Library of Cincinnati and Hamilton County
70) Clásica Española
70) Clásico español

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Curso Programa 1. Kama-Hiri Sutta: Clásica Conciencia en-

Por favor, hacer traducción correcta en su lengua materna y otros idiomas conoces a esta traducción de Google. Práctica y compartir convertirse Sotta Panna es decir, entra en la corriente y ser feliz para alcanzar la felicidad eterna como meta final.

Hiri Sutta: Conciencia

  ¿Quién en el mundo es un hombre limitado por la conciencia, que despierta a la censura como un buen semental para el látigo? Aquellos sujetos por conciencia son raros - los que van por la vida siempre pendiente. Habiendo llegado al final del sufrimiento y el estrés, pasan por lo que es desigual uniforme; pasar por lo que está fuera de tono a tono.

71)  Classical Swahili
71) Classical Kiswahili
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71) Classical Kiswahili
71) Classical Kiswahili

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Bila shaka Programu 1. Kamma-hiri Sutta: Conscience katika Classical

Tafadhali kutoa tafsiri sahihi kwa ulimi wako, mama na lugha nyingine unajua tafsiri hii Google. Mazoezi na kushiriki kwa kuwa Sotta Panna yaani, mkondo enterer na kuwa na furaha na kufikia milele neema kama ya mwisho marudio.

Hiri Sutta: Conscience

  Nani katika dunia ni mtu unakabiliwa na dhamiri, ambao awakens kwa censure kama stallion faini ya mjeledi? Wale kuwazuia na dhamiri ni nadra - wale ambao kwenda kwa njia ya maisha daima kukumbuka. Baada ya kufikiwa mwisho wa mateso & stress, wao kwenda kwa njia ya kile ni kutofautiana sawasawa; kwenda kwa njia ya kile ambacho ni nje ya tune katika tune.


72)  Classical Swedish
72) Classical svenska
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72) Klassiska svenska
72) Klassisk English

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Kurs Program 1. Kamma-Hiri Sutta: Klassisk Samvetet in-

Vänligen göra korrekta översättningen i ditt modersmål och andra språk som du vet att det här Google översättning. Öva och dela för att bli Sotta Panna dvs ström enterer och vara glad att uppnå evig salighet som slutmål.

Hiri Sutta: Samvetet

  Vem i hela världen är en man begränsas av samvete, som väcker att censurera som en fin hingst till piskan? De fastspända med samvetet är sällsynta - de som går genom livet alltid uppmärksam. Efter att ha nått slutet på lidandet & stress, de går igenom vad som är ojämn jämnt; gå igenom vad som är out-of-tune i samklang.
Please visit:
https://www.youtube.com/watch?v=cZLph_GawII

What Is Buddhism? - 2:47 mins


Buddhism is a religion based on the teachings of Siddhartha Gautama, who
lived about 25 centuries ago in what is now Nepal and northeastern
India. He came to be called “the Buddha,” which means “awakened one,”
after he experienced a profound realization of the nature of life, death
and existence. In English, the Buddha was said to be enlightened,
although in Sanskrit it is bodhi, meaning “awakened.”

In the
remaining years of his life, the Buddha traveled and taught. However, he
didn’t teach people what he had realized when he became enlightened.
Instead, he taught people how to realize enlightenment for themselves.

Spread
of Buddhism in Asia and the World: In the centuries following the
Buddha’s life, Buddhism spread throughout Asia to become one of the
dominant religions of the continent. The most common estimate of the
number of Buddhists in the world today is 350 million, which makes
Buddhism the fourth largest of the world’s religions.
1:07 How is Buddhism distinctive from other religions?
Buddhism
is so different from other religions that some people question whether
it is a religion at all. For example, the central focus of most
religions is God, or gods. But Buddhism is non-theistic. The Buddha
taught that believing in gods was not useful for those seeking to
realize enlightenment.

Instead of teaching doctrines to be
memorized and believed, the Buddha taught how we can realize truth for
ourselves. The focus of Buddhism is on practice rather than belief.

Basic Teachings of Buddhism: The foundation of Buddhism is the Four Noble Truths.
The
Truths are: 1. The truth of suffering (dukkha) 2. The truth of
the cause of suffering (samudaya) 3. The truth of the end of
suffering (nirhodha) 4. The truth of the path that frees us from
suffering (magga)

The Four Truths of Buddhism don’t seem like
much. But beneath the Truths are countless layers of teachings on the
nature of existence, the self, life, and death, not to mention
suffering. The point is not to just “believe in” the teachings, but to
explore them, understand them, and test them against one’s own
experience. It is the process of exploring, understanding, testing and
realizing that is Buddhism.http://www.kmspks.org/

https://www.youtube.com/watch?v=O0Q1lrxQlMU


Basic Buddhist Teaching- 6:59 mins

This video is a part of the larger website http://Dharma2Grace.net
. The fictional Bikhu Ananda gives us an overview of the three jewels,
the four noble truths, the noble eightfold path, and the 5, 8, and 10
precepts. Drawings. Background music. Narration.

https://www.youtube.com/watch?v=Xg-kSeQTwCI

Buddhism In A Nutshell Buddhism 101 What is Buddhism What do Buddhists Believe? Buddhism Explained!20:13 mins

/

I
went on a journey to discover what the main religions of the world
believe in a nutshell. I have visited ONLY Buddhist websites to glean
this information. I am personally a Christian and my parachute for when
I die is Jesus. But I think we owe it to the other passengers on the
plane of life which we all agree is eventually going down to examine
each others paracutes and decide for ourselves. I have done this as
honestly and unbiased (obviously some bias can not be avoided I admit)
as I can. I do not mean to judge or criticize believers of other
faiths. If I was preparing to choose an outfit for my wedding or an
important occassion how much time would I spend trying to choose the
best possible one. I would mean no disrespect to other peoples choices
but would give my honest opinion. How much more important is the
paracute we strap to our backs and leap into the journey of death and
possible life after death? I will try to give you an understanding of
what (TO ME AND MY HUMBLE RESEARCH) I discovered what Buddism In A
Nutshell provides followers in the way of a parachute. Also what I
believe descibes Buddhism 101. What do Buddhists believe? Do Buddhists
worship Budha? How does Buddhism compare to Christianity. How does
Buddhism compare to Hinduism? These and other questions answered!

Buddhism
101 What is Buddhism Do Buddhists Worship Buddha Buddhism Explained
Buddhism vs Christianity Buddhism vs Hinduism How many gods do Hindus
worship Buddhist Beliefs Buddhism Buddhism 101 What is Buddhism Do
Buddhists Worship Buddha Buddhism Explained Buddhism vs Christianity
Buddhism vs Hinduism How many gods do Hindus worship Buddhist Beliefs
Buddhism Buddhism 101 What is Buddhism Do Buddhists Worship Buddha
Buddhism Explained Buddhism vs Christianity Buddhism vs Hinduism How
many gods do Hindus worship Buddhist Beliefs Buddhism Buddhism 101 What
is Buddhism Do Buddhists Worship Buddha Buddhism Explained Buddhism vs
Christianity Buddhism vs Hinduism How many gods do Hindus worship
Buddhist Beliefs Buddhism Buddhism 101 Explained Buddhism vs
Christianity Buddhism vs Hinduism How many gods do Hindus worship
Buddhist Beliefs Buddhism Buddhism 101 What is Buddhism Do Buddhists
Worship Buddha Buddhism Explained Buddhism vs Christianity Buddhism vs
Hinduism How many gods do Hindus worship Buddhist Beliefs Buddhism
Buddhism 101 What is Buddhism Do Buddhists Worship Buddha Buddhism
Explained Buddhism vs Christianity Buddhism vs Hinduism How many gods do
Hindus worship Buddhist Beliefs BuddhismBuddhism 101 What is Buddhism
Do Buddhists Worship Buddha Buddhism Explained Buddhism vs Christianity
Buddhism vs Hinduism How many gods do Hindus worship Buddhist Beliefs
Buddhism Buddhism 101 What is Buddhism Do Buddhists Worship Buddha
Buddhism Explained Buddhism vs Christianity Buddhism vs Hinduism How
many gods do Hindus worship Buddhist Beliefs Buddhism Buddhism 101 What
is Buddhism Do Buddhists Worship Buddha Buddhism Explained Buddhism vs
Christianity Buddhism vs Hinduism How many gods do Hindus worship
Buddhist Beliefs Buddhism Buddhism 101 What is Buddhism Do Buddhists
Worship Buddha Buddhism Explained Buddhism vs Christianity Buddhism vs
Hinduism How many gods do Hindus worship Buddhist Beliefs Buddhism
Buddhism 101 What is Buddhism Do Buddhists Worship Buddha Buddhism
Explained Buddhism vs Christianity Buddhism vs Hinduism How many gods do
Hindus worship Buddhist Beliefs Buddhism Buddhism 101 What is Buddhism
Do Buddhists Worship Buddha Buddhism Explained Buddhism vs Christianity
Buddhism vs Hinduism How many gods do Hindus worship Buddhist Beliefs
Buddhism Buddhism 101 What is Buddhism Do Buddhists Worship Buddha
Buddhism Explained Buddhism vs Christianity Buddhism vs Hinduism How
many gods do Hindus worship Buddhist Beliefs Buddhism Buddhism 101 What
is Buddhism Do Buddhists Worship Buddha Buddhism Explained Buddhism vs
Christianity Buddhism vs Hinduism How many gods do Hindus worship
Buddhist Beliefs Buddhism Buddhism 101 What is Buddhism Do Buddhists
Worship Buddha Buddhism Explained Buddhism vs Christianity Buddhism vs
Hinduism How many gods do Hindus worship Buddhist Beliefs Buddhism
Buddhism 101 What is Buddhism Do Buddhists Worship Buddha Buddhism
Explained Buddhism vs Christianity Buddhism vs Hinduism How many gods do
Hindus worship Buddhist Beliefs Buddhism Buddhism 101 What is Buddhism
Do Buddhists Worship Buddha Buddhism Explained Buddhism vs Christianity
Buddhism vs Hinduism How many gods do Hindus worship Buddhist Beliefs
Buddhism Buddhism 101 What is Buddhism Do Buddhists Worship Buddha
Buddhism Explained Buddhism vs Christianity Buddhism vs Hinduism How
many gods do Hindus worship Buddhist Beliefs Buddhism Buddhism 101 What
is Buddhism Do Buddhists Worship Buddha Buddhism Explained Buddhism vs
Christianity Buddhism vs Hinduism How many gods do Hindus worship
Buddhist Beliefs Buddhism BuddhismBuddhism 101 What is Buddhism?

“Understood are the things to be understood,
Cultivated are the things to be cultivated,
Eradicated are the things to be eradicated,
Therefore Brahmin, I am the Buddha.”

http://www.kmspks.org/wp-content/blogs.dir/1/files/Colourof-Life-Poster-Sep-2014.jpg
http://www.buddhistdoor.com/eng
佛門網

Mr. T.W. Rhys Davids and. Mrs. C.A.F. Rhys Davids in 1894. From Pali Text Society
https://www.facebook.com/buddhistdoor
佛門網 Buddhistdoor

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11/23/14
1334 LESSON 241114 MONDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY run by http: sarvajan.ambedkar.org Course Program 1. Kamma-Hiri Sutta: Conscience-in Classical,Lao,Latin,Latvian,Lithuanian,Macedonian, Malay, Maltese,Maori,Marathi,Mongolian,Nepali,Norwegian,Persian,Polish,Portuguese,Punjabi
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,Lao,Latin,Latvian,Lithuanian,Macedonian,Malay,Maltese,Maori,Marathi ,Mongolian,Nepali,Norwegian,Persian,Polish,Portuguese,Punjabi



48) Classical Lao
48) ລາວຄລາສສິກ


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Countries and Their Cultures

48) ລາວຄລາສສິກ
48) ລາວຄລາສສິກ

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ຂອງລາຍວິຊາການ 1. Kamma, Hiri Sutta: ຄລາສສິກ, ຈິດໃຈໃນ

ກະລຸນາເຮັດໃຫ້ການແປພາສາທີ່ຖືກຕ້ອງໃນພາສາແມ່ຂອງທ່ານແລະພາສາອື່ນໆທີ່ທ່ານຮູ້ຈັກໃຫ້ແປພາສານີ້ກູໂກ. ປະຕິບັດແລະສ່ວນແບ່ງທີ່ຈະກາຍເປັນ Sotta Panna ie, ນ້ໍາແລະມີຄວາມສຸກໃນການບັນລຸນິລັນດອນ Bliss ເປັນເປົ້າຫມາຍສຸດທ້າຍ.

Hiri Sutta: ຈິດໃຈ

  ຜູ້ທີ່ຢູ່ໃນໂລກທີ່ເປັນຜູ້ຊາຍຈໍາກັດໂດຍຈິດສໍານຶກ, ຜູ້ທີ່ awakens ກັບ censure ຄື stallion ດີກັບ whip ໄດ້? ຜູ້ restrained ໂດຍຈິດສໍານຶກແມ່ນຫາຍາກ - ຜູ້ທີ່ໄປໂດຍຜ່ານການຊີວິດສະເຫມີໄປຮູ້ຈັກ. ມີບັນລຸໄດ້ໃນຕອນທ້າຍຂອງທຸກທໍລະມານແລະຄວາມກົດດັນໄດ້, ພວກເຂົາເຈົ້າໄປໂດຍຜ່ານການສິ່ງທີ່ເປັນ uneven ສ່ອງແສງ; ໄປໂດຍຜ່ານການສິ່ງທີ່ເປັນຂອງອອກຈາກປບັໃນການປບັ.

49) Classical Latin
XLIX) Classical Latin
http://plato.stanford.edu/entries/daoism/

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Stanford Encyclopedia of Philosophy
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Furman Library
XLIX) Classical Latin
XLIX) Classical Latin

Lectio MCCCXXXIV (CCXLI)CXIV FERIA

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1.-elit cursus Kamma Hiri Sutta: conscientia in Classical-

Please reddat recte in lingua tua, et linguis, ad hoc te scire Google translatio. Praxis et participes facti sunt, ad id Sotta Panna, pervenire ad aeternam beatitudinem, sicut fluvius, et bene sit enterer ultimum finem.

Hiri Sutta: conscientia

  Quis est homo in mundo conscientia constricti, qui excitat emissarium illi a flagello reprehendit? Qui conscientiam habent, quod abesse a periculo rarum - transibit vita qui memor. Ibi accentus & finis patiendi, se aequo quid inaequale; quod tune in sicco-ire per cantum.


50) Classical Latvian
50) Klasiskā Latvijā
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RIGA 2014


https://www.facebook.com/pages/Routledge-Language-Learning/117890408223503?ref=stream&fref=nf

Routledge Language Learning
50) Klasiskā Latvijā
50) Klasiskā Latvijā

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Kursu programma 1. Kamma-Hiri Sutta: Sirdsapziņa-in Classical

Lūdzu sniegt pareizu tulkojumu savā dzimtajā valodā un citās valodās, jūs zināt, šim Google tulkojumu. Praksi un dalīties kļūt Sotta Panna IE, straumes Ievadītāja un būt laimīgs, lai sasniegtu mūžīgo svētlaimi kā gala mērķis.

Hiri Sutta: Sirdsapziņa

  Kas pasaulē ir cilvēks ierobežo apziņas, kas atmodina cenzēt smalku ērzelis ar pātagu? Tiem apturējis sirdsapziņa ir reti - tie, kas iet caur dzīvi vienmēr piesardzīgs. Ņemot sasnieguši ciešanas un stresu, viņi iet cauri, kas ir nevienmērīgs vienmērīgi; iet caur to, kas ir out-of-tune melodija.


51) Classical Lithuanian
51) Klasikinė lietuvių
http://www.counter-propaganda.w3.lt/democr/endemocr.php
Counter-propaganda
https://www.facebook.com/D.Grybauskaite?v=wall
Dalia Grybauskaitė
51) Klasikinė lietuvių
51) Klasikinė lietuvių

1334 PAMOKA 241.114 pirmadienis

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valdo

http:
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Kurso programa 1. Kamma-Hiri Sutta: Sąžinė-Klasikinio

Prašome pateikti teisingą vertimą į savo gimtąją kalbą ir kitomis kalbomis žinote šią “Google” vertimas. Praktika ir pasidalinti tapti Sotta Nevedęs ty srauto Įvedėjo ir būti laimingas pasiekti Amžinąjį Bliss kaip galutinis tikslas.

Hiri Sutta: Sąžinė

  Kas pasaulyje yra žmogus riboja sąžinės, kuris pažadina, kad cenzūruoti kaip smulkių eržilas su botagu? Tie prisegti sąžinės yra reti - tiems, kurie eiti per gyvenimą visada prisimindama. Priėjęs kančios ir streso galą, jie eiti per tai, kas yra netolygus tolygiai; eiti per tai, kas yra “out-of-melodija melodija.


52) Classical Macedonian
52) Класична македонски
http://www.macedonianfootball.com/index.php?option=com_contact&view=contact&id=7%3Afilip-zdraveski&catid=12%3Acontacts&Itemid=3


https://www.facebook.com/pages/%D0%A3%D1%82%D1%80%D0%B8%D0%BD%D1%81%D0%BA%D0%B8-%D0%B2%D0%B5%D1%81%D0%BD%D0%B8%D0%BA-Utrinski-vesnik/371686650099

Утрински весник / Utrinski vesnik
52) Класична македонски
52) Класична македонски

1334 лекција 241.114 понеделник

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Курс програма 1. Kamma-Hiri Sutta: совеста-во класичната

Ве молиме даде точен превод во вашиот мајчин јазик и други јазици кои знаете да овој превод на Google. Пракса и да го споделат да стане Sotta panna односно, поток ентериер и да бидат среќни да постигнат вечно блаженство како крајна цел.

Hiri Sutta: совеста

  Кој во светот ќе има човек ограничени со совест, кој се буди да се осуди како парична казна пастув со камшик? Оние кои се ограничени со совеста се ретки - оние кои одат низ животот секогаш води сметка. Ја достигнавме крајот на страдањата и стрес, тие одат преку она што е нерамна рамномерно; поминат низ она што е надвор од мелодија во склад.

53) Classical Malay
53) Melayu Klasik
http://centerforinterculturaldialogue.org/2014/03/22/intl-conference-on-communication-and-media-malaysia-2014/comment-page-1/#comment-27746

https://www.facebook.com/pages/Parlimen-Malaysia/164268010380502
Parlimen Malaysia
53) Klasik Melayu
53) Melayu Klasik

1334 PENGAJARAN 241114 Isnin

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Kursus Program 1. kamma-Hiri Sutta: Klasik Suara hati di-

Sila menyebabkan terjemahan yang betul dalam bahasa ibunda anda dan bahasa lain yang anda tahu untuk terjemahan Google ini. Amalan dan berkongsi untuk menjadi Sotta Panna iaitu, aliran Pemasuk dan dengan senang hati beruntung kekal sebagai tempat kembali.

Hiri Sutta: Suara hati

  Siapakah di dunia ini seorang lelaki dikekang oleh suara hati, yang membangkitkan untuk mengecam seperti kuda jantan halus untuk cambuk? Mereka dihalang oleh suara hati jarang berlaku - mereka yang melalui kehidupan selalu ingat. Setelah sampai ke penghujung penderitaan & tekanan, mereka melalui apa yang tidak sekata sama rata; melalui apa yang out-of-tune selaras.

54) Classical Maltese
54) Malti Klassiku
http://freethinker.co.uk/2014/11/23/free-christians-from-equality-legislation/
https://www.facebook.com/slideshare
SlideShare
54) Maltese Klassiku
54) Malti Klassiku

1334 LEZZJONI 241114 it-tnejn

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mmexxija minn

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Kors Program 1. Kamma-Hiri Sutta: Kuxjenza fil Klassika

Jekk jogħġbok tirrendi traduzzjoni korretta fil-lingwa materna tiegħek u lingwi oħra tafu li din it-traduzzjoni Google. Prattika u jaqsmu biex isiru Sotta Panna ie, enterer stream u jkunu kuntenti li jintlaħaq Dejjiema Bliss bħala Goal Finali.

Hiri Sutta: Kuxjenza

  Min fid-dinja hija raġel kostretta minn kuxjenza, li awakens biex jiċċensura l bħal żiemel multa li l-Whip? Dawk imrażżna billi kuxjenza huma rari - dawk li jgħaddu mill-ħajja dejjem konxja. Wara li jkunu laħqu t-tmiem tat-tbatija & stress, dawn jgħaddu dak li huwa irregolari indaqs; jgħaddu dak li huwa barra mill-tixgħel f’armonija.


55) Classical Maori
55) Classical Maori
http://www.children.gov.on.ca/htdocs/English/index.aspx
Ontario Logo

https://www.facebook.com/MaoriUnited?fref=nf
Maori United
55) Classical Maori
55) Classical Maori

1334 HAAPIIRAA 241114 MONDAY

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rere e

http:
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Course Program 1. Kamma-Putauhinu ki Sutta: Classical te hinengaro i roto i-

Hoatu koa translation tika i roto i te arero te whaea koutou me ētahi atu reo e matau ana koutou ki tenei translation Google. Practice me te faaite i ki te riro Sotta Panna arā, awa enterer, me te kia hari ki te uru Bliss Mure rite Whāinga Final.

Putauhinu ki Sutta: te hinengaro

  Ko wai i roto i te ao, kei te he tangata tohea e te hinengaro, nei faaara i ki te whakahe ano he tāriana pai ki te whiu? Te hunga tutakina i te hinengaro e onge - te hunga e haere na roto i te ora tonu mahara. Ka tae ki te mutunga o te mamae & ahotea, haere ana ratou i roto i te mea he pāhiwihiwi te taurite; haere i roto i te mea he i roto i-o-rangi i roto i te rangi.

56) Classical Marathi
56) शास्त्रीय मराठी
http://www.indiapress.org/gen/news.php/Sakal/400%C3%9760/0
https://www.facebook.com/marathihackers
Marathi Hackers
56) शास्त्रीय मराठी
56) शास्त्रीय मराठी

इ.स. 1334 पाठ 241114 सोमवार

मोफत ई-नालंदा संशोधन आणि सराव विद्यापीठ
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HTTP:
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कोर्स कार्यक्रम 1. Kamma-हिरी Sutta: विवेक-शास्त्रीय

आपण हे Google अनुवाद माहित आपल्या आई जीभ आणि इतर भाषांमध्ये योग्य अनुवाद प्रस्तुत करा. सराव आणि Sotta पन्ना म्हणजे, प्रवाह enterer होतात आणि अंतिम ध्येय म्हणून सनातन धन्यता प्राप्त आनंद सामायिक करा.

हिरी Sutta: विवेक

  जगात कोण एक मनुष्य चाबूक एक दंड वळू घोडा सारखे धिक्कार करण्यासाठी जागृत कोण विवेक द्वारे त्रस्त आहे? नेहमी आयुष्यभर आठवण जे लोक प्रयत्न करतात - कर्तव्याची जाणीव करून प्रतिरोध त्या दुर्मिळ आहेत. दु: ख आणि ताण शेवटी पोचल्यामुळे, ते समान रीतीने असमान आहे काय माध्यमातून जा; ट्यून आउट-ऑफ-ट्यून आहे काय माध्यमातून जा.

57) Classical Mongolian
57) уйгаржин монгол
http://www.mongolia-travel-guide.com/index.html
https://www.facebook.com/Tedxwesthollywood/posts/772245756155048
Jagatheesan Chandrasekharan
57) Сонгодог монгол
57) уйгаржин монгол

1334 ХИЧЭЭЛИЙН 241114 ДАВАА ГАРАГ

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Курс Хөтөлбөр 1. Kamma-Hiri сударт: Мөс-д сонгодог

Та энэ Google-ийн орчуулгын мэдэх Таны эх хэлээрээ болон бусад хэл дээр зөв орчуулгыг үзүүлэх уу. Дадлага болон Sotta Panna өөрөөр хэлбэл, урсгалын enterer болж, эцсийн зорилго болох Мөнхийн аз жаргал хүрэх аз жаргалтай байх хуваалцаж байна.

Hiri сударт: Мөс чанар

  Дэлхийн хэн нэгэн хүн ташуур нь нарийн азарга шиг зэмлэх нь сэрээж ухамсрын, шахагддаг байна вэ? Үргэлж амьдралаар дамжуулан анхаарал халамж тавьж явах хүмүүс - ухамсартаа хязгаарлагдсан хүмүүс ховор байдаг. Зовлон, стресс төгсгөлд хүрлээ дараа тэд жигд жигд бус ямар замаар явах, тааруулахад-ийн тааруулах гэж юу болохыг замаар явна.


58) Classical Nepali
58) शास्त्रीय नेपाली
http://www.ekantipur.com/2014/11/24/top-story/modi-to-be-in-nepal-only-for-the-summit/398090.html
Ekantipur
https://www.facebook.com/zindexmedia
Z-INDEX MEDIA
58) शास्त्रीय नेपाली
58) शास्त्रीय नेपाली

1334 पाठ 241114 सोमबार

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कोर्स कार्यक्रम 1 Kamma-hiri Sutta: विवेकले-मा शास्त्रीय

तपाईं यस गुगल अनुवाद गर्न थाह आफ्नो मातृभाषा अन्य भाषामा सही अनुवाद प्रस्तुत गर्नुहोस्। अभ्यास Sotta Panna अर्थात्, धारा दर्ज गरे भएका अन्तिम लक्ष्य रूपमा अनन्त Bliss प्राप्त गर्न खुसी हुन साझा

Hiri Sutta: विवेकको

  संसारमा कसले मानिसले सचेतक राम्रो stallion जस्तै इन्साफ गर्न जाग्छ जो अन्तस्करण, द्वारा सीमित छ? सधैं जीवनको सम्झनुपर्छ जाने गर्नेहरूलाई - अन्तस्करण रोक्नुभयो ती दुर्लभ हो दुःखकष्ट तनाव को अन्त पुगेको छ, उनि समान असमान के को माध्यम ले जाने; धुन मा बाहिर-को-धुन के को माध्यम ले जाने


59) Classical Norwegian
59) Classical norsk
http://www.theimaginativeconservative.org/2014/11/idealism-constitution.html

https://www.facebook.com/pages/ECRP-Early-Childhood-Research-and-Practice/324207487669935

ECRP (Early Childhood Research and Practice)
59) Classical norsk
59) Klassisk norsk

1334 LEKSJON 241114 Mandag

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Selvfølgelig Program 1. Kamma-Hiri Sutta: Conscience-in Classical

Vennligst gjengi korrekt oversettelse i ditt morsmål og andre språk du kjenner til denne Google oversettelse. Praksis og dele for å bli Sotta Panna dvs. stream Angiver og være glad for å oppnå evig salighet som endelig mål.

Hiri Sutta: Conscience

  Hvem i all verden er en mann begrenset av samvittighet, som våkner å sensurere som en fin hingst til pisken? De behersket av samvittigheten er sjeldne - de som går gjennom livet alltid oppmerksom. Etter å ha nådd slutten av lidelse og stress, går de gjennom hva som er ujevn jevnt; gjennom hva som er ut-av-tune in tune.

60)  Classical Persian
60) کلاسیک فار

https://www.facebook.com/AjamMediaCollective

Ajam Media Collective

http://www.everyculture.com/Ge-It/Iraq.html#Comments_form
 


Countries and Their Cultures

60) کلاسیک فارسی

60) کلاسیک فار

1334 درس 241،114 دوشنبه

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البته برنامه 1. Kamma-Hiri Sutta: کلاسیک وجدان در-

لطفا ترجمه درست به زبان مادری خود را و زبان های دیگر شما به این ترجمه گوگل می دانیم ارائه. تمرین و به اشتراک گذاری برای تبدیل شدن به Sotta Panna به عنوان مثال، enterer جریان و شاد برای رسیدن به ابدی سعادت به عنوان هدف نهایی باشد.

Hiri Sutta: وجدان

  چه کسی در جهان است یک مرد توسط وجدان، که بیدار به سانسور مانند یک اسب نر خوب به شلاق محدود؟ کسانی که مهار شده توسط وجدان نادر است - کسانی که همیشه از طریق زندگی فکر. پس از رسیدن به پایان درد و رنج و استرس، آنها را از طریق آنچه ناهموار است به طور مساوی به. از طریق رفتن چه است خارج از لحن در لحن.


61) Classical Polish
61) Polski Klasyczny
https://www.facebook.com/Patheos
Patheos
http://nobility.org/2014/11/20/the-nobleman-in-the-tyrol/

61) Polski Klasyczny
61) Polski Klasyczny

1334 LEKCJA 241114 poniedziałek

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Oczywiście Program 1. Kamma-Hiri Sutta: Sumienie w klasyczny

Proszę uczynić prawidłowe tłumaczenie w języku ojczystym i innych języków znasz tej pomocną. Praktyka i podziel się stać Sotta Panna czyli strumień Wchodzący i być szczęśliwym w celu osiągnięcia wiecznego szczęścia jako ostateczny cel.

Hiri Sutta: Sumienie

  Kto w świecie jest człowiek ograniczone sumienia, który budzi naganę jak dobre ogiera do bata? Ci, sumienia powstrzymują rzadko - tych, którzy iść przez życie zawsze pamiętać. Po dojściu do końca cierpienia i stresu, przejść przez to, co jest nierówna równomiernie; przejść przez to, co się ze strojem w zgodzie.


62)  Classical Portuguese
62) Classical Português

http://ojornal.com/portuguese-brazilian-news/2014/11/portuguese-police-detain-ex-premier-in-fraud-case/#axzz3Jx2yyili

https://www.facebook.com/european.journalism.centre
European Journalism Centre (EJC)
62) Classical Português
62) Português Clássica

1334 LIÇÃO 241114 segunda-feira

GRÁTIS ONLINE E-Nalanda Research and Practice UNIVERSITY
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Curso Programa 1. Kamma-Hiri Sutta: Classical Conscience in-

Por favor, tornar tradução correta em sua língua materna e outros idiomas você sabe a esta tradução do Google. Prática e compartilhar a tornar-se Sotta Panna ou seja, fluxo entrante e ser feliz para atingir Felicidade Eterna como objetivo final.

Hiri Sutta: Conscience

  Quem no mundo é um homem constrangido pela consciência, que desperta a censura como um bom garanhão para o chicote? Aqueles contido pela consciência são raros - aqueles que passam a vida sempre atento. Tendo chegado ao fim do sofrimento e estresse, eles passar por aquilo que é desigual uniformemente; passar pelo que está fora de sintonia em sintonia.

63) Classical Punjabi
63) ਪੰਜਾਬੀ
http://tribune.com.pk/story/796237/afghanistan-violence-suicide-bomber-kills-50-at-volleyball-game/
The Express Tribune

63) ਪੰਜਾਬੀ
63) ਪੰਜਾਬੀ

1334 ਸਬਕ 241114 ਸੋਮਵਾਰ

ਮੁਫਤ ਆਨਲਾਈਨ E-ਨਾਲੰਦਾ ਖੋਜ ਅਤੇ ਪ੍ਰੈਕਟਿਸ ਯੂਨੀਵਰਸਿਟੀ
ਦੁਆਰਾ ਚਲਾਇਆ

http:
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ਕੋਰਸ ਦੇ ਪ੍ਰੋਗਰਾਮ 1. Kamma-Hiri Sutta: ਜ਼ਮੀਰ-ਵਿਚ ਕਲਾਸੀਕਲ

ਤੁਹਾਨੂੰ ਇਸ Google ਅਨੁਵਾਦ ਦੇ ਲਈ ਜਾਣਦੇ ਹਨ ਕਿ ਤੁਹਾਡੇ ਮਾਤਾ ਨੂੰ ਜੀਭ ਅਤੇ ਹੋਰ ਭਾਸ਼ਾ ਵਿਚ ਸਹੀ ਅਨੁਵਾਦ ਪੇਸ਼ ਕਰੋ ਜੀ. ਪ੍ਰੈਕਟਿਸ ਅਤੇ Sotta ਪੰਨਾ ਭਾਵ, ਸਟਰੀਮ enterer ਬਣ ਅਤੇ ਫਾਈਨਲ ਦਾ ਟੀਚਾ ਹੀ ਅਨਾਦਿ ਅਸੀਸ ਹਾਸਲ ਕਰਨ ਲਈ ਖੁਸ਼ ਕਰਨ ਲਈ ਕਰਦੇ ਹਨ.

Hiri Sutta: ਜ਼ਮੀਰ

  ਸੰਸਾਰ ਵਿੱਚ ਜੋ ਇੱਕ ਆਦਮੀ ਨੂੰ ਹੰਟਰ ਨੂੰ ਇਕ ਵਧੀਆ Stallion ਵਰਗੇ ਦੀ ਨਿੰਦਿਆ ਕੀਤੀ ਹੈ ਜੋ ਜਾਗਣ ਜ਼ਮੀਰ, ਨੇ ਮਨਵਾ ਹੈ? ਹਮੇਸ਼ਾ ਦੀ ਜ਼ਿੰਦਗੀ ਦੇ ਦੁਆਰਾ ਧਿਆਨ ਜਾਣ ਵਾਲੇ ਲੋਕ - ਜ਼ਮੀਰ ਦੇ ਕੇ ਰੋਕ, ਉਹ ਬਹੁਤ ਹੀ ਘੱਟ ਹਨ. ਦੁੱਖ ਅਤੇ ਤਣਾਅ ਦੇ ਅੰਤ ‘ਤੇ ਪਹੁੰਚ ਕੇ, ਉਹ ਇਸ ਪ੍ਰੋਜਕਟ ਹੋਈਦਾ ਹੈ, ਕੀ ਹੈ ਦੁਆਰਾ ਜਾਣ; ਸੁਰ ਵਿਚ ਬਾਹਰ-ਦੇ-ਟਿਊਨ ਹੈ, ਕੀ ਹੈ ਦੁਆਰਾ ਜਾਣ.

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1330 to 1333 LESSONS 20 to 231114 THURSDAY to SUNDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY run by http: sarvajan.ambedkar.org Course Program 1. Kamma-Hiri Sutta: Conscience-in Classical Japanese,,Javanese,Kannada,Aeronautics High Tech Buddha Vihara
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1330 to 1333 LESSONS 20 to 231114 THURSDAY to SUNDAY


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Course Program 1. Kamma-Hiri Sutta: Conscience-in  Classical
Japanese,,Javanese,Kannada,


43) Classical Japanese
43)日本の古典
http://pcgmedia.com/the-ps4s-streaming-service-is-about-as-family-friendly-as-the-wire/

PCGMedia – PC Gamers Media, News, Reviews & Trailers
http://globalvoicesonline.org/2014/04/09/japan-makes-public-transportation-more-stroller-friendly-for-parents/

Global Voices - Citizen media stories from around the world
http://www.tofugu.com/
https://www.facebook.com/TofuguBlog

Tofugu
43日本の古典
43日本の古典

1330レッスン133320木曜日231114への日曜日

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コースプログラム1がkamma-ヒリ·スッタ良心インクラシック

あなたはこのGoogleの翻訳知っているあなたの母国語他の言語で正しい翻訳をレンダリングしてください実践とSottaパンナすなわちストリームの入力者になって、最終目標として永遠の至福を達成する幸せになるために共有しています。

ヒリ·スッタ良心

 世界で誰が男はを微種馬のように非難する目覚め良心によって制約されている常に人生を心に留め行く人は - 良心によって拘束ものは稀である苦痛およびストレス終わりに到達したそれらは均等に凹凸があるものを経るチューンアウト·オブ·チューンが何であるかを通過します。

44) Classical Javanese
44) Klasik Jawa
http://sarvajan.ambedkar.org/blog_admin/wp-admin/post.php?action=edit&post=2919

FITTING INTO A FOREIGN LANGUAGE.


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University of California, Riverside44) Jawa Klasik
44) Klasik Jawa

1330 kanggo 1333 myQers 20 231114 THURSDAY kanggo MINGGU

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mbukak dening

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Course Program 1. Kamma-Bioengineering lan Teknik Sutta: Yésaya ing Klasik

Mangga nerjemahake terjemahan sing bener ing basa ibune lan basa liyane sing ngerti terjemahan Google iki. Laku lan nuduhake menyang dadi Sotta Kaca-kaca IE, stream enterer lan seneng kanggo nampa Eternal Bliss minangka Gol Final.

Bioengineering lan Teknik Sutta: Conscience

  Sapa sing ing donya iki wong-alangi dening kalbu, sing awakens kanggo censure kaya stallion nggoleki mecut? Wong-wong nahan dening kalbu wis langka - sing sing lunga liwat gesang tansah katunggonan eling. Duwe ngrambah mburi gerah & kaku, padha lunga liwat apa ora rata roto-roto; mbukak liwat apa metu-saka-tune ing tune.


45) Classical Kannada
45) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ
http://kannada.oneindia.com/news/karnataka/bjp-mp-yeddyurappa-shani-shanti-puja-bookanakere-mandya-089355.html

Oneindia Kannada

https://www.facebook.com/udayavani.webnews

Udayavani

https://www.facebook.com/kannadaPrabhaOnline
Kannada Prabha

45) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ
45) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ

1330 ಪಾಠಗಳು 1333 20 ಗುರುವಾರ 231114 ಗೆ ಭಾನುವಾರ

ಉಚಿತ ಆನ್ಲೈನ್ ಇ-ನಳಂದ ಸಂಶೋಧನೆ ಮತ್ತು ಪ್ರಯೋಗ ವಿಶ್ವವಿದ್ಯಾಲಯ
ನಡೆಸುತ್ತಿದ್ದ

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ಸಹಜವಾಗಿ ಕಾರ್ಯಕ್ರಮದಲ್ಲಿ 1. ಕಮ್ಮ-ನಗರ ಸುಟ್ಟ: ಕನ್ಸೈನ್ಸ್-ಕ್ಲಾಸಿಕಲ್

ಗೂಗಲ್ ಅನುವಾದ ಗೊತ್ತಿಲ್ಲ ನಿಮ್ಮ ಮಾತೃಭಾಷೆ ಮತ್ತು ಇತರ ಭಾಷೆಗಳಲ್ಲಿ ಸರಿಯಾದ ಅನುವಾದ ನಿರೂಪಿಸಲು ದಯವಿಟ್ಟು. ಪ್ರಾಕ್ಟೀಸ್ ಮತ್ತು Sotta ಪನ್ನಾ ಅಂದರೆ, ಸ್ಟ್ರೀಮ್ enterer ಮತ್ತು ಅಂತಿಮ ಗುರಿ ಎಂದು ಶಾಶ್ವತ ಪರಮಾನಂದದ ಸಾಧಿಸುವುದು ಸಂತೋಷವಾಗಿರುವಿರಿ ಹಂಚಿಕೊಳ್ಳಬಹುದು.

ನಗರ ಸುಟ್ಟ: ಕನ್ಸೈನ್ಸ್

  ವಿಶ್ವದ ವ್ಯಕ್ತಿಯ ಚಾವಟಿ ದಂಡ ಸ್ಟಾಲಿಯನ್ ರೀತಿಯ ಛೀಮಾರಿ ಗೆ ಜಾಗೃತಗೊಳಿಸುತ್ತದೆ ಯಾರು ಆತ್ಮಸಾಕ್ಷಿಯ, ನಿರ್ಬಂಧಿಸಲ್ಪಡುತ್ತದೆ? ಯಾವಾಗಲೂ ಜೀವನದ ಮೂಲಕ ಎಚ್ಚರವಾಗಿರಿ ಹೋಗಿ ಯಾರು - ಆತ್ಮಸಾಕ್ಷಿಯ ನಿರ್ಬಂಧಿಸಲಾಗಿದೆ ಆ ವಿರಳವಾಗಿದೆ. ನೋವನ್ನು & ಒತ್ತಡದ ಅಂತ್ಯ ತಲುಪಿದರು ಅವರು ಸಮವಾಗಿ ಅಸಮ ಏನು ಮೂಲಕ ಹೋಗಲು; ರಾಗ ಔಟ್ ಆಫ್ ರಾಗ ಏನು ಮೂಲಕ ಹೋಗಲು.

Aeronautics High Tech Buddha Vihara

Aeronautics High Buddha Vihara  to teach Meditation as taught by the Buddha including Ana Pana sati, Vipassana and Zen Meditation practice. Translation of TIPITAKA in 83 languages for people to practice the words of the Buddha and distribute through net for practicing meditation to enable them to become Sota panna i.e., Stream Enterers and for them to attain Eternal Bliss. All the teachings and chantings will be in the form of Videos which will on regular sundays they will be shown to all those who  attend the Vihara and also through the Internet including in all Buddhist festivals.

http://vbgnet.org/vihara.asp


Vihara Buddha Gotama
Vihara


Introduction

Vihara Buddha Gotama is a 15-acres
forest monastery founded in 1998 mainly for the study, teaching,
practice and propagation of the
Buddha’s discourses (suttas),
monastic discipline (vinaya), and
meditation, according to the original teachings of the Buddha.
An adjacent 5 acre piece of land
was incorporated in 2013.

It is open to monks (bhikkhus and
samaneras), nuns (maechees or anagarinis), and also laymen and laywomen.

This Vihara caters mainly to the
residential community of monks and nuns, and those training to be monks
and nuns.
Thus, the daily schedule includes
about 4 hours of group meditation, 2 hours of work, and 2 hours of
Dhamma-Vinaya study and discussion.
Since the Vihara is not a
meditation centre tailored to the needs of lay people, it is not run on a
weekly retreat basis. Rather,
perhaps one could say that it is
run on an everyday retreat basis.

All residents, permanent and
visitors, are normally expected to take part in all the daily activities
of the Vihara,
unless they are unwell or have
some other valid reason.

Visiting hours are from 8:00 am to
1:00 pm daily, and guests should call up beforehand if they wish to
visit outside these
hours to ensure it is convenient
and the gates are opened.

Consultation/discussion with the
abbot is from 12:00-1:00 p.m. daily, unless he is otherwise engaged.

Vihara
Daily Routine From 15 October 2014
The daily routine (subject to change)
of the Vihara is typically as follows:

3:45am                  
Rise & Shine!
4:30-6:15am*        
Group Meditation
6:15-6:45am**      
Prepare Breakfast
6:45am***             
Breakfast
7:45-9:45am          
Monastery Work
11:00-12:30pm        Lunch & Clean-Up


12:30-2:30pm         Individual
Study / Practice


[Abbot available for discussion/consultation from 12:00-1:00pm]

2:30-4:00pm           Group Meditation
4:00-4:30pm           Chanting
5:00-6:30pm           Group
Meditation
7:00-8:30pm        
Dhamma-Vinaya Study          
                   
            
9:00pm                   
Rest (Lights out)
 



* Thu & Sat: 04:30am - 06:00am
** Thu & Sat: 06:00am - 06:30am
*** Thu & Sat: 06:30am




Facilities of
Vihara
When the Vihara was
established in 1998, Kutis (monks dwellings) no. 1 to 5 were just
constructed. The others
were subsequently constructed
over the years until Dec. 2009 when Kuti no. 9 was completed. The Kutis
measure
4.5m X 4.5m, with bathroom
attached, except Kuti 6. Most of the A-roofs were later renovated to
become flat concrete
roofs because many ants hid in
the ceiling.

 

The ten thousand gallon concrete
water tank (with Kuti 6 sitting above) was constructed in 1999 to store
the water
piped from the neighbouring
hill.

The pipe line is 1300 metres long.

The two storey Dhamma Sala used
as a Meditation Hall and for Dhamma talks was completed in 2004. The
kitchen
was on the ground floor too, and
the First (top) floor was used as a dormitory, office and Laity
Library.

In 2005 a semi detached building
with each half similar to a Kuti was completed. One half was used as a
Sangha Store
for robes etc, while the other
half was used as a Sangha Library cum Sewing Room and Coffee Room (later
in 2014 used
as a Sewing room cum coffee Room
when the Sangha Library moved).

The two storey eight room
dormitory constructed in the elevated ground adjacent to the Dhamma Sala
was completed
in 2008. It was then used as the
Women Quarters.

A two storey Dana Sala cum Lay
quarters was completed and officially opened on Aug 2012 by the founding
Abbot’s
Preceptor Phra Khru Watchara
Thamvirot from Thailand. The Lay Quarters on the first floor has a
Ladies Section
which can accommodate 80 people,
and a Men Section which can accommodate 70.

The room for Maechees can
accommodate 10 people. The new kitchen is about 6m X 6m, with one
adjacent Store Room.
This building is suitable to be
used for Dhamma Camps.

The old wooden Store which was
near collapsing was demolished and a three storey building constructed
in its place
in 2013. The ground floor is
used as a Store and Workshop. The other two floors can be used for
Administration/Offices
and Meditation.

Kuti no. 1 was demolished and a
two storey Sangha Library (ground floor) and Uposatha-ghara (Uposatha
Hall on first
floor) was constructed and
completed in Feb. 2014 to replace it. This last builing project
completed the 15 1/2 years
Construction Phase of Vihara
Buddha Gotama. May all who contributed in any way rejoice in this
meritorious work!

Rules and Regulations
of Vihara

Anyone wishing to come to the
Vihara to stay should first call up (Mobile Telephone:+6012-4697483), or
write in, to ensure availability of accommodation.
However, anyone who has not
stayed before will be required to speak to the abbot - either
personally, by way of letter, or via a phone call.
This is to ensure that one’s
reasons for coming to stay are compatible with what this Vihara can
provide.

Intending residents are advised
to bring their own work shoes, pillow-case, bed sheet, sleeping bag,
torchlight,
alarm clock. While staying in
the Vihara, lay residents are normally required to uphold the 8
precepts, unless an exception has been allowed by the abbot.
The 8 precepts are:

The 8 precepts are:

+ To refrain from intentionally killing
any living being.
+ To refrain from taking what is not given
(e.g. books, meditation cushion, etc..)

+ To refrain from sexual conduct.
+ To refrain from lying (and carrying tales, coarse speech, idle gossip).
+ To refrain from taking liquor, drugs,
and similar intoxicants
+ To refrain from eating from 1
p.m. (when
the sun is at the highest point
in Malaysia)
until the next dawn (about 7
a.m.). However, certain medicinal allowances according to the Thai
forest tradition are permitted.

+ To refrain from dancing, singing, seeing
shows, hearing music, using garlands,
cosmetics, or perfumes, etc..
+ To refrain from using a luxurious bed



Residents and visitors should be properly dressed and
covered. Smoking, talking loudly and other disruptive behaviour are not permitted.
No food is allowed inside a dwelling. Only medicinal allowances are permitted.


Monks (bhikkhus, samaneras) are not
allowed to possess money, so laypersons should not offer money to them.
Monetary donations should only
be made to the Sangha Foundation.

The Vihara employs only minimum
number of workers and all residents are expected to shoulder the daily
maintenance workload.
This is different from certain
Meditation Centres which run regular retreats where retreatants
(‘yogis’) are expected
to meditate all the time and not
do any work.

The food in the Vihara is mostly
obtained from alms round, while some are offered at the Vihara.
Those with specific food needs
may face difficulty with what the Vihara can offer.

The Vihara being a forest
monastery is remote from major towns and so has limited access to
medical facilities.
Intending residents who need
regular medical treatment may find the Vihara unsuitable.

Those who are on medication are
strongly advised to bring along sufficient prescription for the duration
of their stay in the Vihara.

The use of internet within the
Vihara is allowable only for the Vihara’s administrative purposes.

The harmony of the Vihara is
very important, and residents should remember the advice given in the
Majjhima Nikaya Sutta 31 on
how to live “in concord, with
mutual appreciation, without disputing, blending like milk and water,
viewing each other
with kindly eyes.”


Retreat

There is no scheduled weekly
retreats like some Meditation Centres since this Vihara caters mainly to
the resident community of monks and nuns,
as well as those training to be monks and nuns.

Anyone wishing to come to stay
and follow the daily schedule of meditation, work, and Dhamma-Vinaya
study, are welcome to contact the Vihara for permission.

Monastics intending to reside in
the Vihara, but are unknown to the Vihara’s Sangha are required to
bring a letter of recommendation on their conduct,
and also a duly completed
Application to Reside Form (Click here for blank form).

Those intending to apply to
ordain as temporary samanera are required to submit a duly completed
Application to Ordain as Temporary Samanera.
Minimum duration of a Temporary
Samanera is one month, and minimum age is fifteen.
(Click here for blank form).

Intending residents should arrive between 8am - 1pm, otherwise the gate may not be open.


Road Map and Transportation
The Vihara is located
about 2 km
north of Temoh town, and 9 km
south of
Kampar, in Perak state. From
Kuala Lumpur,
it is a 2 hours’ drive
northwards, and
from Penang it is a 3 hours’
drive southwards.   ( VBG’s GPS Coordinates: N 4° 15′ 27.7″, E 101° 11′
52.4″ )



- Click
here to open map



From Kuala Lumpur, it is also
convenient to travel by bus. Catch the express bus from Puduraya Bus
Terminal to Kampar (drop off at Temoh).
You can then ask for directions
from either Lee Huat Grocery Shop, or Sin Chuan Bee Coffeeshop.
(nos. 74 and 121 Main Road
respectively) or call the Vihara (Mobile Telephone:+6012-4697483). You
can also catch an
electric train from Kuala Lumpur
KL Sentral to Kampar. Then take a taxi to the Vihara.


 


 The
Sangha Foundation

Introduction
The Sangha Foundation was registered in 1999 with the following objectives:

+ To foster the teaching, practice and understanding
of the Buddha Dhamma - i.e. the teachings
of the Buddha, with special emphasis on
the Theravada tradition - for the Buddhist
community.
+ To participate in social and welfare activities
for the benefit of mankind.
+ To do all such acts and things as are
in the opinion of the Foundation necessary
for the attainment of the aforesaid objectives.


The Sangha Foundation is the first
of its kind in Malaysia with a Board of Trustees who are elected from
the monastic members (i.e. monks, nuns, and novices).
When the monastic disrobes, he or
she immediately ceases to be a Trustee. Lay members are elected to
committees to take care of the finances,
monastery maintenance, etc.

The Vihara belongs to the
Foundation, which provides all the necessary facilities, support, and
protection to the Sangha.
Everything in the Vihara,
including its land, belongs to the Foundation, not to any individual.
Therefore, any offering to the Vihara/Foundation is an offering to the
Sangha.


Donation
The Vihara is run entirely on donations received from well-wishers.

While the access road and all buildings have been built,
donations are welcomed for maintenance, and the continuing work of the Vihara.


Monetary donations to the Vihara should
be made out to the “Sangha
Foundation
a/c 721-108548-8″,
OCBC Bank (M)
Berhad
, Ipoh. As the Vihara does not employ
office staff, receipts are generally not
issued unless requested by the donor. Donations to Sangha Foundation are tax-exempt as from Mar. 2008.

We appreciate those who
wish to offer food for the Vihara’s residents. Lunch offerings
should arrive before 10:30 a.m.
There are other items which are useful to the Vihara.
But, kindly consult the Abbot
concerning this if you wish to donate, in order that you donate what is
really useful to the Vihara.



Download
the Donation Form
(224KB)




 The
Abbot

Biodata
The founder abbot of the Vihara is
Venerable DhammavuddhoThero, a Malaysian of Chinese descent.
As a layman he graduated from the
University Malaya in 1971, and worked as an Electrical Engineer with the
Public Works Department for 12 years before renouncing the home life.
His interest in religion led him
to study the world’s major religions for a few years before meeting the
Buddha’s teachings in 1976.

In 1983, he went forth into the
homeless life in the Mahayana tradition. Three years later, he was
reordained in the Theravada tradition in Thailand.
Thereafter, he spent about 10
years living the solitary lifestyle in quiet places.

He has written numerous booklets
on Buddhism, e.g. Return to the Original Buddha’s Teachings, Message of
the Buddha,
Buddhist Monk’s Precepts,
Liberation: Relevance of Sutta-Vinaya, Only We Can Help Ourselves, etc.
His talks
in English, Hokkien/Fujian,
Cantonese, span the years 1988 - 2013. The 5 Nikayas in English, Hokkien
Angguttara
Nikaya, Samyutta Nikaya, Majjhima
Nikaya; as well as other talks have been recorded in audio and video.

In 1998, through donations
collected by his supporters, a 15-acre piece of land outside Temoh, in
Perak, was purchased to establish the Vihara Buddha Gotama.


comments (0)
11/18/14
1329 LESSON 191114 WEDNESDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY run by http: sarvajan.ambedkar.org Course Program 1. Kamma-Hiri Sutta: Conscience-in Classical , Icelandic, Igbo,Indonesian, Irish,Italian,
Filed under: General
Posted by: @ 4:42 pm

1329 LESSON 191114 WEDNESDAY


FREE ONLINE E-Nālanda Research and Practice UNIVERSITY
run by

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Course Program 1. Kamma-Hiri Sutta: Conscience-in  Classical Icelandic,Igbo,Indonesian,Irish,Italian,

Please
render correct translation in your mother tongue  and other languages
you know to this Google translation. Practice and share to become Sotta
Panna i.e., stream enterer and be happy to attain Eternal Bliss as Final
Goal.


38) Classical Icelandic
38) Classical Icelandic
http://www.nottingham.ac.uk/midlands-3-cities/research-opportunities/research-opportunities.aspx

AHRC

Midlands 3 Cities Consortium: illustration by Justin Wadge
http://medieval.utoronto.ca/

Welcome to the Centre for Medieval Studies
https://www.facebook.com/HarvardPress

Harvard University Press

http://www.iheartreykjavik.net/

I heart Reykjavík
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I heart Reykjavík

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Captain and Clark

Captain and Clark

38) Classical Icelandic
38) Classical Icelandic

1329 Lexía 191.114 Miðvikudagur

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hlaupa með

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Course Program 1. Kamma-Hiri Sutta: Samviskan í Classical,
Vinsamlegast láta rétta þýðingu á móðurmálinu og öðrum tungumálum sem þú veist að þetta Google þýðingu. Practice og deila til að verða Sotta Panna þ.e. straumi enterer og vera fús til að Eternal Bliss sem endanlega markmið.

Hiri Sutta: Samviskan

  Hver í heiminum er maður bundnar við samvisku, sem vaknar til censure eins og fínn stóðhestur til svipa? Þeir ríku samvisku eru sjaldgæfar - þeir sem fara í gegnum lífið alltaf minnugur. Hafa náð enda þjáningar og streitu, þeir fara í gegnum það sem er misjafn jafnt; fara í gegnum það sem er út-af-lag í lag.

39) Classical Igbo
39) oge gboo Igbo
https://www.facebook.com/pages/The-Punch-Newspapers/206270189411151

The Punch Newspapers
39) oge gboo Igbo
39) oge gboo Igbo

1329 IHEÞM 191114 WEDNESDAY

FREE ONLINE E-Nālanda Research na Practice mahadum
agba ọsọ site

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Agụmakwụkwọ Mmemme 1. Kamma-Hiri Sutta: Akọ na Uche na-oge gboo,
Biko ijere ezi translation na gị na nne gị na asụsụ niile na asụsụ ndị ọzọ ị maara na a Google translation. Omume na-ekere òkè na-Sotta Panna ie, iyi enterer na-enwe obi ụtọ inweta Ebighị Ebi ụtọ dị ka Final Mgbaru Ọsọ.

Hiri Sutta: Akọ na Uche

  Ònye na ụwa bụ nwoke constrained site akọ na uche, na-na-akpọte ịkatọ dị ka a ezi stallion na iti? Ndị gbochiri site akọ na uche dị ụkọ - ndị na-ebi ndụ mgbe niile iburu n’uche. Ebe ruru ọgwụgwụ nke nhụjuanya & nchegbu, ha na-aga site na ihe bụ mkpumkpu evenly; na-aga site na ihe bụ nke na-akụ na-akụ.

40) Classical Indonesian
40) Klasik Indonesia

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Softonic

40) Klasik Indonesia
40) Klasik Indonesia

1329 PELAJARAN 191.114 Rabu

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Kursus Program 1. Kamma-Hiri Sutta: Hati Nurani-in Classical,
Silakan membuat terjemahan yang benar dalam bahasa ibu Anda dan bahasa lain yang Anda tahu untuk terjemahan Google ini. Praktek dan berbagi untuk menjadi Sotta Panna yaitu, aliran pemasuk dan bahagia untuk mencapai Abadi Bliss sebagai Goal Final.

Hiri Sutta: Hati Nurani

  Siapa di dunia ini seorang pria dibatasi oleh hati nurani, yang terbangun untuk mengecam seperti kuda yang baik untuk cambuk? Mereka tertahan oleh hati nurani jarang - orang-orang yang menjalani hidup selalu sadar. Setelah mencapai akhir dari penderitaan & stres, mereka pergi melalui apa yang tidak merata merata; melalui apa yang out-of-lagu selaras.


41) Classical Irish
41) Clasaiceach na hÉireann
https://www.facebook.com/IrishLanguageLearners
Irish Language Learners

41) Clasaiceach na hÉireann
41) Clasaiceach na hÉireann

1329 CEACHT 191,114 Dé Céadaoin

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Cúrsa Clár 1. Kamma-Hiri Sutta: Clasaiceach Coinsiasa in-,
Le do thoil a sholáthar aistriúchán ceart i do mháthairtheanga agus teangacha eile a fhios agat leis an aistriúchán Google. Cleachtas agus a roinnt le bheith Sotta Panna ie, enterer sruth agus a bheith sásta a bhaint amach Eternal Bliss mar Sprioc Deiridh.

Hiri Sutta: Coinsiasa

  ar fud an domhain go bhfuil fear srianta ag an choinsiasa, a awakens a cháineadh mar stail fíneáil ar an fuip? Iad siúd srian le coinsiasa atá annamh - na daoine a théann tríd an saol i gcónaí aireach. Tar éis bainte amach faoi dheireadh na fulaingt agus strus, a théann siad ar aghaidh tríd an méid atá míchothrom go cothrom; dul tríd an méid atá lasmuigh den tune i dtiúin.



42) Classical Italian
42) Classica italiana
https://www.facebook.com/pages/Understanding-Italy/259709587388862

Understanding Italy
42) Classical italiano
42) Classica italiana

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Programma del corso 1. Kamma-Hiri Sutta: Classical Coscienza in,
Si prega di rendere corretta traduzione nella vostra lingua madre e altre lingue conosciute di questa traduzione di Google. Pratica e condividere diventare Sotta Panna cioè, è entrato nella corrente e di essere felice di raggiungere Eternal Bliss come obiettivo finale.

Hiri Sutta: Conscience

  Chi nel mondo è un uomo costretto dalla coscienza, che si sveglia a censurare come un bel stallone alla frusta? Quelli trattenuto dalla coscienza sono rari - quelli che passano attraverso la vita sempre attento. Dopo aver raggiunto la fine della sofferenza e stress, vanno attraverso ciò che è irregolare in modo uniforme; passare attraverso ciò che è out-of-tune in sintonia.


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11/17/14
Protected: 1328 LESSON 181114 TUESDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY run by http: sarvajan.ambedkar.org Course Program 1. Kamma-Hiri Sutta: Conscience-in Classical , Please render correct translation in your mother tongue and other languages you know to this Google translation. Practice and share to become Sotta Panna i.e., stream enterer and be happy to attain Eternal Bliss as Final Goal. Hiri Sutta: Conscience Who in the world is a man constrained by conscience, who awakens to censure like a fine stallion to the whip? Those restrained by conscience are rare — those who go through life always mindful. Having reached the end of suffering & stress, they go through what is uneven evenly; go through what is out-of-tune in tune. The Happiest Country in the World - Bhutan
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11/16/14
1327 LESSON 171114 MONDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY run by http: sarvajan.ambedkar.org Course Program 1. Kamma-Hiri Sutta: Conscience-in Classical ,Danish,,Dutch,Esperanto, Estonian,Filipino,Finnish,French,Galician,Georgian,German,Greek,Gujarati,Haitian Creole,Hausa,Hebrew,Hindi,Hmong,Hungarian
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Course Program 1. Kamma-Hiri Sutta: Conscience-in  Classical ,Danish,,Dutch,Esperanto, Estonian,Filipino,Finnish,French,
Galician,Georgian,German,Greek,Gujarati,Haitian Creole,Hausa,Hebrew,Hindi,Hmong,Hungarian

Please
render correct translation in your mother tongue  and other languages
you know to this Google translation. Practice and share to become Sotta
Panna i.e., stream enterer and be happy to attain Eternal Bliss as Final
Goal.

19) Classical Danish
19) Klassisk dansk

19) Klassisk dansk
19) Klassisk dansk

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Kursus Program 1. Kamma-Hiri Sutta: Conscience-i klassisk

Venligst gøre korrekt oversættelse på dit modersmål og andre sprog du kender til denne Google-oversættelse. Praksis og dele til at blive Sotta Panna dvs. stream Angiver-og være glad for at opnå evig lyksalighed som endelige mål.

Hiri Sutta: Conscience

  Hvem i verden er en mand begrænset af samvittighed, der vækker at påtale som en fin hingst til pisken? De fastholdt af samvittighed er sjældne - dem, der går gennem livet altid opmærksomme. Efter at have nået slutningen af lidelse og stress, de går igennem, hvad er ujævn jævnt; gå igennem, hvad der er out-of-tune i harmoni.


20) Classical Dutch
20) De klassieke Nederlandse

20) Klassieke Nederlands
20) De Klassieke Nederlandse

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Cursus Programma 1. Kamma-Hiri Sutta: Conscience-in Classical

Gelieve maken juiste vertaling in uw moedertaal en andere talen je kent op deze Google-vertaling. Praktijk en deel te Sotta Panna dwz stroom van invoerende worden en gelukkig zijn om Eternal Bliss bereiken als einddoel.

Hiri Sutta: Conscience

  Die in de wereld is een man beperkt door het geweten, die ontwaakt tot afkeuring als een fijne hengst met de zweep? Die tegengehouden door het geweten zijn zeldzaam - degenen die door het leven gaan altijd bewust. Wegens het bereiken van het einde van het lijden en stress, ze gaan door wat oneffen is gelijkmatig; gaan door wat is out-of-tune in tune.

22) Classical Esperanto
22) Klasika esperanto

22) Klasika Esperanto
22) Klasika esperanto

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Kurso Programo 1. Kamma-Hiri Sutta: Konscienco-en Klasika

Bonvolu repagi ĝusta traduko en via gepatra lingvo kaj aliaj lingvoj vi scias ĉi Google tradukado. Praktiko kaj konigi fariĝi Sotta Panna te, rojo enterer kaj esti feliĉa atingi Eterna Bliss kiel fina celo.

Hiri Sutta: Konscienco

  Kiu en la mondo estas homo retenis de konscienco, kiu vekas cenzuri kiel fajna ĉevalo al la vipo? Tiuj bremsitaj de konscienco estas maloftaj - kiuj iru tra la vivo ĉiam memoris. Atinginte la finon de suferado & streso, ili iras tra kio estas neegaleca ekvilibre; iri tra kio estas ekstere-de-melodio en melodion.

23) Classical Estonian
23) Klassikaline Eesti

23) Classical Eesti
23) Klassikaline Eesti

1327 ÕPPETUND 171114 esmaspäev

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Kursuse programm 1. Kamma-Hiri Sutta: Südametunnistus-in Classical

Palun muuda õige tõlge oma emakeele ja teiste keelte sa tead, et see Google tõlge. Praktika ja jagada saada Sotta Panna st stream siseneja ja olla õnnelik, et saavutada Eternal Bliss kui lõppeesmärk.

Hiri Sutta: südametunnistus

  Kes maailma on mees piirab südametunnistuse-, kes äratab avaldada umbusaldust nagu hea täkk, et piits? Need piiranud südametunnistus harva - need, kes lähevad läbi elu alati tähelepanelik. Jõudnud lõpuks kannatusi ja stressi, nad lähevad läbi, mida on ebaühtlane ühtlaselt; läbida, mis on out-of-tune in tune.

24) Classical Filipino
24) Classical na Filipino

24) Classical Pilipino
24) Classical Na Pilipino

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Course Program 1. Kamma-Hiri Sutta: budhi-in Classical

Mangyaring i-render tamang pagsasalin sa iyong ina dila at iba pang mga wika na alam mo sa pagsasalin ng Google. Practice at ibahagi upang maging Sotta Panna ibig sabihin, stream ng Nagpasok at magiging masaya upang matamo ang Eternal Bliss bilang Final ng Layunin.

Hiri Sutta: budhi

  Sino sa mundo ay nilimitahan ang isang tao sa pamamagitan ng budhi, na awakens upang bigyang-sala tulad ng isang masarap na kabayong lalaki sa pumilantik? Yaong pinigilan sa pamamagitan ng budhi ay bihirang - mga taong pumunta sa pamamagitan ng buhay laging nasa sa isip. Ang pagkakaroon umabot na sa pagtatapos ng paghihirap at stress, pumunta sila sa pamamagitan ng kung ano ang hindi pantay pantay; pumunta sa pamamagitan ng kung ano ang out-of-tune in tune.


25) Classical Finnish
25) Klassinen Suomi

25) Klassinen Suomi
25) Klassinen Suomi

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Kurssin ohjelma 1. Kamma-Hiri Sutta: Omatunto-klassiseen

Ole hyvä ja tee oikea käännös oman äidinkielen ja muiden kielten tiedät tämän Googlen käännös. Käytäntö ja jakaa tulla Sotta Panna eli virta Annettu ja mielellään saavuttaa Eternal Bliss kuin lopullinen päämäärä.

Hiri Sutta: Omatunto

  Kuka maailmassa on mies rajoittavat omatunto, joka herää epäluottamuslauseen kuin hieno ori on ruoska? Nämä hillinnyt omantunnon ovat harvinaisia - ne, jotka menevät läpi elämän aina mielessään. Kun lopussa kärsimystä ja stressiä, ne menevät läpi, mikä on epätasainen tasaisesti; käydä läpi mikä on out-of-tune vireessä.

26) Classical French
26) Classique français

26) classique française
26) Classique français

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Cours Programme 1. Kamma-Hiri Sutta: Classique Conscience en

Se il vous plaît rendre traduction correcte dans votre langue maternelle et d’autres langues que vous savez à cette traduction de Google. Pratique et part pour devenir Sotta Panna-à-dire, flux Enterer et être heureux d’atteindre la félicité éternelle que l’objectif final.

Hiri Sutta: Conscience

  Qui dans le monde est un homme contraint par la conscience, qui se éveille à la censure comme une fine étalon pour le fouet? Ceux retenus par la conscience sont rares - ceux qui passent par la vie toujours conscients. Ayant atteint la fin de la souffrance et du stress, ils passent par ce qui est inégale uniformément; passer par ce qui est out-of-tune en harmonie.

27) Classical Galician
27) galega Clásica

27) Galego Classical
27) galega Clásica

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Curso Programa 1. Kamma-Hiri Sutta: Classical Conscience in-

Por favor, facer tradución correcta na súa lingua materna e outros idiomas sabe a esta tradución de Google. Práctica e compartir a tornar-se Sotta Panna é dicir, fluxo entrante e ser feliz para acadar Felicidade Eterna como obxectivo final.

Hiri Sutta: Conscience

  Quen no mundo é un home constrangido pola conciencia, que esperta a censura como un bo garañón para o látego? Aqueles contido pola conciencia son raros - os que pasan a vida sempre atento. Chegando ao fin do sufrimento e estrés, eles pasar polo que é desigual uniformemente; pasar polo que está fóra de sintonia acorde.

28) Classical Georgian
28) Classical ქართული

28) Classical ქართული
28) Classical ქართული

1327 გაკვეთილი 171114 MONDAY

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რა თქმა უნდა, პროგრამა 1. Kamma-Hiri Sutta: Conscience-in Classical

გთხოვთ გაწევა სწორი თარგმანი თქვენს მშობლიურ ენაზე და სხვა ენებზე თქვენ იცით, რომ ეს Google თარგმანი. პრაქტიკა და გაუზიაროს გახდეს Sotta Panna ანუ ნაკადი enterer და იყოს ბედნიერი, რომ მივაღწიოთ Eternal Bliss როგორც საბოლოო მიზანი.

Hiri Sutta: Conscience

  რომელიც მსოფლიოში არის ადამიანი შეზღუდული სინდისი, რომელიც აღვიძებს ცენზურის მოსწონს ჯარიმა stallion რომ whip? იმ თავშეკავებული სინდისის იშვიათი - ვინც გაიაროს ცხოვრების ყოველთვის მავიწყდება. რომელმაც მიაღწია ბოლოს ტანჯვა და სტრესი, ისინი გავლა რა არის არათანაბარი თანაბრად; გავლა რა არის out-of-tune სრულყოფილი.

29) Klassik Deutsche
29) Klassik Deutsche

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Kursprogramm 1. Kamma-Hiri Sutta: Conscience-in Klassik

Bitte machen korrekte Übersetzung in der Muttersprache und anderen Sprachen du auf diese Übersetzung von Google. Praxis und zu teilen, um Sotta Panna dh Strom Eingetretenen zu werden und glücklich sein ewiges Glück als Endziel zu erreichen.

Hiri Sutta: Das Gewissen

  Wer in der Welt ist ein Mann von Gewissen, die sich wie ein feiner Hengst auf der Peitsche tadeln erwacht eingeschränkt? Wer mit dem Gewissen zurückhaltend sind selten - die, die durch das Leben immer bewusst zu gehen. Nachdem das Ende der Leiden und Stress erreicht, durch das, was uneben ist gleichmäßig gehen sie; gehen durch was ist out-of-Melodie im Einklang.

30) Classical Greek
30) Αρχαία Ελληνικά


30) Η κλασική ελληνική
30) Αρχαία Ελληνικά

1327 ΜΑΘΗΜΑ 171 114 Δευτέρα

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Μάθημα Πρόγραμμα 1. Καμμά-Hiri Sutta: Συνείδηση στην Κλασική

Παρακαλούμε να καταστήσει τη σωστή μετάφραση στη μητρική σας γλώσσα και σε άλλες γλώσσες που γνωρίζετε σε αυτή την Google μετάφραση. Πρακτικών και την ανταλλαγή να γίνει Sotta Panna δηλαδή, καταχωρούντος ρεύμα και να είναι ευτυχισμένος για την επίτευξη αιώνια μακαριότητα ως τελικό στόχο.

Hiri Sutta: Συνείδηση

  Ποιος στον κόσμο, είναι ένας άνθρωπος περιορίζεται από τη συνείδηση, που ξυπνά την πρόταση μομφής σαν μια λεπτή επιβήτορας να το μαστίγιο; Εκείνοι που συγκρατούνται από τη συνείδηση είναι σπάνιες - εκείνοι που περνούν από τη ζωή πάντα προσεκτικοί. Έχοντας φτάσει στο τέλος του πόνου και στρες, περνούν από ό, τι είναι άνιση ομοιόμορφα? περάσουν από αυτό που είναι out-of-συντονιστείτε σε αρμονία.

31) Classica; Gujarati
31) ક્લાસિકા; ગુજરાતી

31) ક્લાસિકા; ગુજરાતી
31) ક્લાસિકા; ગુજરાતી

1327 પાઠ 171114 સોમવાર

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અલબત્ત કાર્યક્રમ 1. કમ્મા-શહેરી સુત્ત: અંતરાત્મા ઇન શાસ્ત્રીય

જો તમે આ ગૂગલ અનુવાદ કરવા માટે ખબર તમારી માતૃભાષા અને અન્ય ભાષાઓમાં યોગ્ય ભાષાંતર રેન્ડર વિનંતી. અભ્યાસ અને Sotta પન્ના એટલે કે, સ્ટ્રીમ enterer બને છે અને અંતિમ ધ્યેય તરીકે શાશ્વત બ્લિસ પ્રાપ્તિ ખુશ કરવા શેર કરો.

શહેરી સુત્ત: અંતરાત્મા

  વિશ્વમાં એક માણસ ચાબુક માટે દંડ વાલી ઘોડો જેવા નિંદા કરવા જાગૃત જે અંતરાત્મા, મર્યાદા છે? હંમેશા જીવન મારફતે માઇન્ડફુલ જાઓ જેઓ - અંતરાત્મા દ્વારા પ્રતિબંધિત તે ભાગ્યે જ હોય છે. વેદના અને તણાવ ના અંત સુધી પહોંચી કર્યા, તેઓ સમાનરૂપે અસમાન શું મારફતે જાઓ; સુસંગત આઉટ ઓફ ટ્યુન શું પસાર થાય છે.


32) Classical Haitian Creole
32) Klasik kreyòl ayisyen

32) Klasik kreyòl ayisyen
32) Klasik Kreyòl ayisyen

1327 LESON 171114 LENDI

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Kou Pwogram 1. Kamma-Hiri suta: Konsyans-an Classical

Tanpri rann kòrèk tradiksyon nan lang manman ou ak lòt lang ou konnen nan sa a tradiksyon Google. Pratike ak pataje yo vin Sotta Panna sa vle di, enterer kouran dlo ak gen kè kontan yo atenn Etènèl Bliss kòm objektif final.

Hiri suta: Konsyans

  Ki moun ki nan mond lan se yon nonm contrainte pa konsyans, ki moun ki leve entèdiksyon tankou yon mal amann fwèt la? Moun sa yo ki immobilisés pa konsyans se bagay ki ra - moun ki ale nan lavi toujou konsyan. Èske w gen te rive nan fen a nan soufrans & estrès yo, yo ale nan sa ki se inegal respire; ale nan ki sa ki soti-of-melodi nan mizik.

33) Classical Hausa
33) Classical Hausa

33) Classical Hausa
33) Classical Hausa

1327 DARASIN 171114 Litinin

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Hakika Shirin 1. Kamma-Hiri Sutta: lamiri-in Classical

Don Allah sa daidai translation a cikin harshen da sauran harsuna ka san wannan Google translation. Yi da kuma raba su zama Sotta Panna watau, rafi enterer kuma ku yi farin ciki da kai ga Madawwami ni’ima a matsayin makõma take.

Hiri Sutta: lamiri

  Wanda a duniya ne wani mutum da tilasta da lamiri, wanda awakens ya soka kamar tarar ingarma da bulala? Wadanda kange daga lamiri ne rare - wadanda suka tafi, ta hanyar rayuwar ko da yaushe tunãni. Bayan kai karshen wahalar & danniya, suka tafi, ta hanyar abin da yake m ko’ina. tafi, ta hanyar abin da yake fita-daga-tune a yi kiɗa.

34) Classical Hebrew
34) עברית הקלסית

34) עברית קלאסית
34) עברי קלסי

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כמובן תכנית 1. קמא-Hiri Sutta: מצפון-בקלסי

אנא להבהיר תרגום נכון בלשון שלך אמא ושפות אחרות שאתה יודע לתרגום של גוגל זו. עיסוק ולשתף להפוך Sotta Panna כלומר, מזין זרם ולהיות מאושרים להשגת אושר נצחי כמטרה סופית.

Hiri Sutta: מצפון

  מי בעולם הוא אדם מוגבל על ידי מצפון, שמעורר לגנות כמו סוס משובח לשוט? אלה מרוסנים על ידי מצפון הם נדירים - מי שעוברים את החיים תמיד מודע. לאחר שהגיע לסוף של סבל ומתח, שהם יעברו את מה שאינו אחיד באופן שווה; לעבור את מה שהוא מחוץ למנגינה במנגינה.

35) Classical Hindi
35) शास्त्रीय हिन्दी

35) शास्त्रीय हिन्दी
35) शास्त्रीय हिन्दी

1327 सबक 171,114 सोमवार

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कोर्स कार्यक्रम 1. कम्मा-हिरी सुत्त: अंतरात्मा में शास्त्रीय

आप इस गूगल अनुवाद जानते अपनी मातृभाषा और अन्य भाषाओं में सही अनुवाद प्रस्तुत करना करें। अभ्यास और Sotta पन्ना यानी, धारा दर्ज हो जाते हैं और अंतिम लक्ष्य के रूप में शाश्वत आनंद प्राप्त करने के लिए खुश होने के लिए साझा करें।

हिरी सुत्त: विवेक

  दुनिया में एक आदमी है जो कोड़ा के लिए एक ठीक घोड़े की तरह निंदा करने के लिए जागता है, जो विवेक ने विवश है? हमेशा जीवन के माध्यम से प्रति जागरूक जाने के जो लोग - विवेक से रोका उन दुर्लभ हैं। दुख और तनाव के अंत तक पहुँच चुके हैं, वे समान रूप से असमान क्या है के माध्यम से जाना; धुन में बाहर-धुन क्या है के माध्यम से जाना

36) Classical Hmong
36) Classical Hmoob

36) Classical Hmong
36) Classical Hmoob

1327 ZAJ LUS 171114 MONDAY

DAWB ONLINE E-Nālanda kev tshawb fawb thiab Xyaum UNIVERSITY
khiav los ntawm

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Cov hoob kawm Program 1. Kamma-Hiri Sutta: paub zoo thiab phem-nyob rau hauv Classical

Thov kav tseeb translation nyob rau hauv koj niam tus nplaig thiab lwm yam lus uas koj paub no Google txhais lus. Xyaum thiab qhia ua Sotta Panna ie, kwj enterer thiab muaj kev zoo siab rau lub Nyob Mus Ib Txhis Bliss li kawg lub hom phiaj.

Hiri Sutta: paub zoo thiab phem

  Uas nyob rau hauv lub ntiaj teb no yog ib tug txiv neej tsis txaus siab los ntawm, uas awakens mus cem zoo li ib tug zoo stallion mus rau lub nplawm? Cov neeg khi los ntawm conscience yog tsawg - cov neeg uas tau mus los ntawm lub neej yeej ib txwm xav ntsoov. Muaj mus txog rau thaum xaus ntawm kev txom nyem & kev nyuaj siab, lawv mus los ntawm dab tsi yog tsis ncaj tusyees; mus los ntawm dab tsi yog tawm-ntawm-tune nyob rau hauv qhib.

37) Classical Hungarian
37.) A klasszikus magyar

37) Klasszikus magyar
37.) A Klasszikus magyar

1327 LESSON 171.114 hétfő

INGYEN ONLINE E-Nalandát Research and Practice EGYETEM
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Természetesen Program 1. KAMMA-Hiri Szuttában: lelkiismeret-klasszicista

Kérjük, render helyes fordítást az anyanyelvén, és más nyelveken tudod, hogy ez a Google fordítás. Gyakorlat és részesedése lesz Sotta Panna azaz patak lépettnek, és boldog, hogy elérje az örök boldogság, mint végső cél.

Hiri Sutta: Lelkiismeret

  Ki a világ egy férfit korlátozza a lelkiismeret, aki felébreszti kifogásolható, mint egy finom mén az ostor? Azok visszafogja a lelkiismeret ritkák -, akik végig az élet mindig szem előtt tartja. Miután a végére ért a szenvedés és a stressz, mennek keresztül, amit nem egyenletes egyenletes; átesik az out-of-tune hangolva.

comments (0)
11/15/14
1326 LESSON 161114SUNDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY run by http: sarvajan.ambedkar.org Course Program 1. Kamma-Hiri Sutta: Conscience-in Classical Afrikaans Albanian,Arabic,Armenian,Azerbaijani,Basque, Belarusian,Bosnian,Bulgarian,Catalan,Cebuano,Chinese (Simplified),Chinese (Traditional),Croartion,Czech
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1326 LESSON 161114SUNDAY

FREE ONLINE E-Nālanda Research and Practice UNIVERSITY
run by

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Course Program 1. Kamma-Hiri Sutta: Conscience-in  Classical Afrikaans,Albanian,Arabic,Armenian,Azerbaijani,Basque, Belarusian,Bosnian,Bulgarian,Catalan,Cebuano,Chinese (Simplified),Chinese (Traditional),Croartion,Czech


3) Classical Afrikaans
3) Klassieke Afrikaans

3) Klassieke Afrikaans
3) Klassieke Afrikaans

1326 LES 151114SATURDAY

Gratis aanlyn E-Nalanda en -praktyk UNIVERSITEIT
gelei deur

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Natuurlik Program 1. Kamma-Hiri Sutta: Klassiek gewete-
Lewer asseblief korrekte vertaling in jou moedertaal en ander tale wat jy ken om die Google-vertaling. Praktyk en deel te word Sotta Panna dws, stroom enterer en gelukkig te wees ewige saligheid te bereik as einddoel.

Hiri Sutta: Gewete

  Wie in die wêreld is ‘n man beperk deur die gewete, wat wakker te berispe soos ‘n fyn hings aan die sweep? Diegene opgehou deur die gewete is skaars - diegene wat deur die lewe gaan altyd bedag. Nadat die einde van lyding en stres, hulle gaan deur wat ongelyk eweredig; gaan deur wat buite-tune in tune.

4) Classical Albanian
4) Albanian Klasike

4) Shqip Klasike
4) Klasike Shqiptare

1326 MËSIMI 161114SUNDAY

ONLINE FALAS E-Moodle Hulumtime dhe UNIVERSITY Praktika
të drejtuar nga

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Sigurisht Program 1. Kamma-Hiri Sutta: shqipe Klasike Ndërgjegjja in-

Ju lutemi të bëjnë përkthimin e duhur gjuhën tuaj amtare dhe gjuhë të tjera që ju e dini këtë përkthim Google. Praktika dhe të ndajnë të bëhet SOTTA Panna dmth, përrua enterer dhe të jenë të lumtur për të arritur Amshuar begatshme si Qëllim Final.

Hiri Sutta: Ndërgjegjja

  Kush në botë është një njeri i detyruar nga ndërgjegjja, i cili zgjon censurojnë si një hamshor gjobë ndaj kamxhik? Ata i përmbajtur nga ndërgjegjja janë të rralla - ata që shkojnë përmes jetës gjithmonë i ndërgjegjshëm. Duke arritur fundin e vuajtjeve dhe e stresit, ata të shkojnë nëpër atë që është i pabarabartë në mënyrë të barabartë; të kalojnë nëpër atë që është jashtë-of-mendje në një mendje.


5) Classical Arabic
5) اللغة العربية الفصحى

5) اللغة العربية الفصحى
5) اللغة العربية الفصحى

1326 الدرس 161114SUNDAY

الانترنت مجانا E-نالاندا البحوث والممارسة UNIVERSITY
التي تديرها

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بالطبع البرنامج 1. Kamma-الحيري سوتا: الضمير في الألبانية الكلاسيكية

يرجى تقديم الترجمة الصحيحة في لغتك الأم وغيرها من اللغات تعرف على هذه الترجمة من Google. الممارسة وتبادل لتصبح سوتا بانا أي تيار المدخل سابقا وتكون سعيدا لتحقيق النعيم الأبدي حيث الهدف النهائي.

الحيري سوتا: الضمير

  الذين في العالم هو رجل مقيدة الضمير، الذي يوقظ لانتقاد مثل الفحل غرامة إلى سوط؟ تلك مقيدة ضمير نادرة - أولئك الذين يذهبون من خلال الحياة دائما تضع في اعتبارها. وبعد أن وصلت إلى نهاية المعاناة والإجهاد، ويذهبون من خلال ما هو متفاوتة بالتساوي. تذهب من خلال ما هو خارج السرب في تناغم.

6) Classical Armenian
6) Դասական հայերեն


6) Դասական հայերեն
6) Դասական հայերեն

1326 ԴԱՍ 161114SUNDAY

ԱԶԱՏ ՕՆԼԱՅՆ E-Nalanda հետազոտական եւ պրակտիկա UNIVERSITY
կողմից

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Դասընթացի ծրագիր 1. Kamma - Hiri Sutta խիղճը է դասական Albanian

Փակցնելուց առաջ խնդրում ենք մատուցել ճիշտ թարգմանությունը ձեր մայրենի լեզվով եւ այլ լեզուներով գիտեք, այս Google թարգմանություն. Practice եւ կիսվել դառնալ Sotta Panna այսինքն, հոսք Մուտքագրող եւ ուրախ կլինի հասնել հավերժական երանության, որպես վերջնական նպատակին.

Hiri Sutta խիղճը

  Ով է աշխարհում մի մարդ կաշկանդված խղճի, որը արթնացնում են գրաքննություն նման նուրբ հովատակ է փաթաթել. Նրանք զուսպ է խղճի հազվադեպ - նրանք, ովքեր ամբողջ կյանքում միշտ հոգ է տանում. Հասնելով ավարտին տառապանքի եւ սթրեսի, նրանք անցնում են, թե ինչ է անհավասար evenly. անցնում, թե ինչ է դուրս- of-համահունչ համահունչ.

7) Classical Azerbaijani
7) Klassik Azərbaycan

7) Classical Azərbaycan
7) Klassik Azərbaycan

1326 DƏRS 161114SUNDAY

PULSUZ ONLINE E-Nalanda Araşdırma və Tətbiq UNIVERSITY
tərəfindən

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Tədris proqramı 1. Kamma-Hiri Sutta: Vicdan-in Classical Albanian

Bu Google tərcümə bilmək üçün ana dili və digər dillərdə düzgün tərcümə göstərməyə edin. Təcrübə və Sotta Panna, yəni stream enterer olmaq və Final Məqsəd kimi əbədi Bliss qovuşması xoşbəxt olmaq deyin.

Şəhər Sutta: Vicdan

  Dünyada kim bir insan qamçı üçün gözəl ayğır kimi qınama canlandığı vicdan tərəfindən mecbur edir? Həmişə həyat yolu nəzərə getmək edənlər - vicdan tərəfindən qadağan olanlar nadirdir. Əzab stress sona gəlindi edərək, onlar eyni qeyri-bərabər keçir; tune out-of-tune keçir.

8) Classical Basque
8) Euskal Klasikoa

8) Euskal Klasikoa
8) Euskal Klasikoa

1326 IKASGAIA 161114SUNDAY

FREE ONLINE E-Nalanda Ikerketa eta Praktika UNIVERSITY
zuzentzen

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Ikastaroa Programa 1. Kamma-Hiri Sutta: Albanian Klasikoa Kontzientzia in-

Mesedez errendatu itzulpen zuzena da zure ama hizkuntza eta beste hizkuntza jakin Google itzulpen honetarako dituzu. Praktika eta parteka Sotta Panna hots, erreka enterer bihurtu eta zoriontsu izan Betirako Bliss lortzea da azken helburua gisa.

Hiri Sutta: Kontzientzia

  Munduko Nor da gizon batek mugatzen kontzientzia, nor esnatzen den Greba to stallion fin bat bezala zentsura arabera? Horiek kontzientzia restrained arraroak dira - mindful bizitza pasatzen beti dutenentzat. Behin sufrimendua eta estresa amaierara iritsi, irregularra zer da berdinarekin zehar joan ziren; joan bidez zer da out-of-sintonizatu sintonian.

9) Classical Belarusian
9) Класічная Беларуская

9) Класічная беларуская
9) класічная Беларуская

1326 УРОК 161114SUNDAY

Бясплатныя онлайн E-Nalanda навукова-практычная УНІВЕРСІТЭТ
ў падпарадкаванні

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Праграма курса 1. Кама-Hiri Сутта: Класічная албанскай сумлення у-

Калі ласка, робяць правільны пераклад на вашым роднай мове і іншых мовах вы ведаеце, на гэты пераклад Google. Практыка і падзяліцца стаць Сотта Панна г.зн. паток ўваходныя і быць шчаслівым, каб здабыць вечнае шчасце, як канчатковая мэта.

Hiri Сутта: Сумленне

  Хто ў свеце чалавек абмежаваны сумлення, які абуджае асудзіць як выдатны жарабец на пугу? Тыя, стрымліваецца сумлення рэдка - тыя, хто ідзе па жыцці заўсёды памятаць. Дайшоўшы да канца пакут і стрэсу, яны ідуць праз тое, што адбываецца нераўнамерна раўнамерна; прайсці праз тое, што па-за гармоніі ў гармоніі.

11) Classical Bosnian
11) Klasična Bosanski

11) Класічная баснійская
11) Klasična Босански

1326 УРОК 161114SUNDAY

Бясплатныя онлайн E-Nalanda навукова-практычная УНІВЕРСІТЭТ
ў падпарадкаванні

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Праграма курса 1. Кама-Hiri Сутта: Класічная албанскай сумлення у-

Калі ласка, робяць правільны пераклад на вашым роднай мове і іншых мовах вы ведаеце, на гэты пераклад Google. Практыка і падзяліцца стаць Сотта Панна г.зн. паток ўваходныя і быць шчаслівым, каб здабыць вечнае шчасце, як канчатковая мэта.

Hiri Сутта: Сумленне

  Хто ў свеце чалавек абмежаваны сумлення, які абуджае асудзіць як выдатны жарабец на пугу? Тыя, стрымліваецца сумлення рэдка - тыя, хто ідзе па жыцці заўсёды памятаць. Дайшоўшы да канца пакут і стрэсу, яны ідуць праз тое, што адбываецца нераўнамерна раўнамерна; прайсці праз тое, што па-за гармоніі ў гармоніі.

12) Classical Bulgarian
12) Класически български

12) Класически български
12) Класически български

1326 УРОК 161114SUNDAY

FREE ONLINE E-Наланда изследвания и практика УНИВЕРСИТЕТ
управлявана от

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Курс Програма 1. Kamma-Hiri Sutta: Съвестта-в Classical албанския

Моля направят правилния превод на родния си език и други езици знаете за този превод Google. Практика и споделяте да стане Sotta Panna т.е. поток въвеждащия и се радваме да постигне вечно блаженство като крайната цел.

Hiri Sutta: Съвестта

  Кой в света е един човек, ограничен от съвестта, който се събужда, за да гласува вот на недоверие като глоба жребец с камшик? Тези, задържани от съвестта са редки - тези, които минават през живота винаги съпричастни. След като достига до края на страдание и стрес, те минават през това, което е неравномерно равномерно; мине през това, което не е на настройка в унисон.

13) Classical Catalan
13) clàssic català

13) Clàssica català
13) català clàssic


1326 LLIÇÓ 161114SUNDAY

LÍNIA GRATUÏTA I-Nalanda Investigació i Pràctica UNIVERSITAT
dirigit per

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Curs Programa 1. Kama-Hiri Sutta: Consciència-a Afrikaans clàssics
Si us plau, fer traducció correcta en la seva llengua materna i altres llengües coneixes a aquesta traducció de Google. Pràctica i compartir convertir Sotta Panna és a dir, entra en el corrent i ser feliç per aconseguir la felicitat eterna com a meta final.

Hiri Sutta: Consciència

  Qui en el món és un home limitat per la consciència, que desperta a la censura com un bon semental per el fuet? Aquells subjectes per consciència són rars - els que van per la vida sempre pendent. Havent arribat al final del patiment i l’estrès, passen per la qual cosa és desigual uniforme; passar pel que està fora de to a to.

14) Classical Cebuano
14) Classical Cebuano

14) Classical Cebuano
14) Classical Cebuano

1326 LEKSYON 161114SUNDAY

FREE ONLINE E-Nālanda Research ug Practice UNIVERSITY
run sa

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Kurso Program 1. Kamma-Hiri Sutta: Tanlag-sa Classical pinulongang Afrikaans
Palihug sa pagpahamtang sa husto nga hubad sa imong inahan nga dila ug sa ubang mga pinulongan kamo nasayud niini nga Google nga hubad. Pagpraktis ug sa pagpakigbahin nga mahimong Sotta Panna ie, sapa enterer ug malipayon nga makab-ot ang Mahangturon nga Bliss ingon Final Tumong.

Hiri Sutta: Tanlag

  Kinsa sa kalibutan mao ang usa ka tawo nga napugos sa tanlag, nga nagapukaw sa badlongon sama sa usa ka lino nga fino nga kabayo ngadto sa latigo? Kadtong napugngan sa tanlag sa mga talagsaon - ang mga tawo nga moadto sa kinabuhi kanunay nga naghunahuna. Ingon nga nakaabot sa katapusan sa pag-antos & stress, sila moadto pinaagi sa kon unsa ang dili patas parehason; adto pinaagi sa unsa ang out-of-tune sa tono.

15) Classical Chinese (Simplified)
15)中国古典(简体)

15中国古典简体
15中国古典简体

1326УРОК161114SUNDAY

免费在线E-НаландаизследванияипрактикаУНИВЕРСИТЕТ
управляванаот

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КурсПрограма1,业力-HIRI经文Съвестта - в古典албанския

Молянаправятправилнияпреводнародниясиезикидругиезицизнаетезатозипревод谷歌 ПрактикаисподелятедастанеSOTTA潘纳т.е. потоквъвеждащияисерадвамедапостигневечноблаженствокатокрайнатацел

HIRI经文Съвестта

  Койвсветаеединчовекограниченотсъвесттакойтосесъбуждазадагласувавотнанедовериекатоглобажребецскамшик Тезизадържаниотсъвесттасаредки - тезикоитоминаватпрезживотавинагисъпричастни Следкатодостигадокраянастраданиеистрестеминаватпрезтовакоетоенеравномерноравномерно; минепрезтовакоетонеенанастройкавунисон

16) Classical Chinese (Traditional)
16)中國古代(傳統)


16中國古代傳統
16中國古代傳統


1326161114SUNDAY

免費在線E-那爛陀的研究與實踐大學
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當然,程序1.業力-HIRI經文良心古典南非荷蘭語
你的母語和其他語言,你知道這個谷歌翻譯渲染正確的翻譯實踐與分享成為SOTTA潘納輸入者,快樂生活達到永恆的幸福為最終目標

HIRI經文良心

 在世界上一個人受制於良心喚醒指責像一個精緻種馬鞭子那些良心約束是罕見的 - 那些通過生活誰去始終銘記在到達的痛苦和壓力結束他們去通過什麼不均勻均勻;辦理哪些調調

17) Klasična Hrvatska
17) KLASIČNA Hrvatska

1326 LEKCIJA 161114SUNDAY

Besplatne Online E-Nalanda Istraživanja i praksa UNIVERSITY
voditi

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Tijek programa 1. Kamma-Hiri Sutta: Savjest-u klasičnoj Katalonski
Molimo donijeti ispravan prijevod na svom materinskom jeziku i drugim jezicima znate da ovaj Google prijevod. Praksa i podijeliti postati Sotta Panna tj potok Ulazećeg i biti sretni da postignu vječno blaženstvo, kao konačni cilj.

Hiri Sutta: Savjest

  Tko je u svijetu je čovjek ograničen savjesti, koji budi cenzuri kao fini pastuha na bič? Oni suzdržan po savjesti su rijetki - oni koji idu kroz život uvijek svjesni. Stigavši do kraja patnje i stresa, oni prolaze kroz ono što je neujednačena ravnomjerno; proći kroz ono što je out-of-napjev u skladu.

18) Classical Czech
18) Klasická česká

18) Klasická česká
18) Klasická česká

1326 LEKCE 161114SUNDAY

FREE ONLINE E-Nalanda výzkum a praxi univerzit
běh

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Kurz Program 1. Kamma-Hiri Sutta: Svědomí-in Classical Afrikánština
Prosím, činí správný překlad v mateřském jazyce a dalších jazycích víte, do tohoto překladu Google. Praxe a sdílet, aby se stal Sotta Panna IE, proud enterer a být šťastný dosáhnout věčné blaženosti jako konečnému cíli.

Hiri Sutta: Svědomí

  Kdo na světě je člověk omezen svědomí, který probouzí odsoudit jako jemný hřebec na bič? Ti upoutány svědomí, jsou vzácné - ti, kteří jdou životem vždy na paměti. Po dosažení konce utrpení a stresu, jdou tím, co je nerovnoměrné rovnoměrně; projít, co je out-of-naladit melodii.

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11/14/14
1326 LESSON 151114SATURDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY run by http: sarvajan.ambedkar.org The Pali Canon - Experimental Journey into Tipitaka Memorization and Mnemonics-Omnidirectional 3D Visualization for Analysis of a Large-scale Corpus: The Tripitaka Koreana” Please render correct translation in your mother tongue and other languages you know to this Google translation. Practice and share to become Sotta Panna i.e., stream enterer and be happy to attain Eternal Bliss as Final Goal.
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1326 LESSON 151114SATURDAY

FREE ONLINE E-Nālanda Research and Practice UNIVERSITY
run by

http:
sarvajan.ambedkar.org

The
Pali Canon -
Experimental Journey into Tipitaka Memorization and Mnemonics-Omnidirectional 3D Visualization for Analysis of a Large-scale Corpus: The Tripitaka Koreana”

Please
render correct translation in your mother tongue  and other languages
you know to this Google translation. Practice and share to become Sotta
Panna i.e., stream enterer and be happy to attain Eternal Bliss as Final
Goal.




http://www.buddhanet.net/e-learning/history/s_theracanon.htm

Buddhist Studies

The Pali Canon 

The
Pali Canon is the complete scripture collection of the
Theravada school. As such, it is the only set of scriptures
preserved in the language of its composition. It is
called the Tipitaka

or “Three Baskets” because it includes the
Vinaya Pitaka or “Basket of Discipline,”
the Sutta Pitaka or “Basket of Discourses,”
and the Abhidhamma Pitaka or “Basket of
Higher Teachings”.



Chart of Tipitaka http://dhammadharo.wordpress.com/


Memorizing the Tipitaka

Experimental Journey into Tipitaka Memorization and Mnemonics



Tipitakadhara Examination in Burma

Yesterday I found this very interesting website, explaining details about the Tipitakadhara examination in Burma:

http://atbu.org/node/26

Among a list of the curriculum for memorizing the Tipitaka by heart, it says:

An argument may arise that nowadays, with the Buddha’s
words already inscribed on palm-leaf, folding book, stone slab, ink
print, books and even in CDs, the bearing by heart of his words is
unnecessary. The physical inscription and the mental impression at heart are not the same.
The former is useful only in presence of the user for it might vanish
anytime. There is no benefit whatsoever when the physical inscriptions
cannot be obtained at will.

However, impressions retained at heart of the Buddha’s words
benefit one whenever they are recollected, being helpful at any time.
Such a person is able to walk straight on the path of Dhamma, while
being helpful to his surroundings
. Output equals the input concerning the learning process to bring up Tipitakadhara.

When learning by heart the Pâli Texts, one personally “meets” with their possessor the Buddha,
bringing into oneself the infinite Attributes of him. In oneself the
adoration for and conviction in the Buddha grow overwhelmingly, leading
to the missionary inclination by way of prolonging the Buddhist spirit
and teaching the Path. Insight grows in one while learning the Pali
Texts in conjunction with the elaborative Commentaries and
Sub-commentaries. Brimful with the adoration for and appreciation of the
Buddha’s attributes, wisdom and perfections, one is never bound to
deviate from his teachings. With the consciousness at heart about the
benefit to oneself and fellow beings the victorious earner of
“Tipitakadhara, Tipitakakovida” will always be beautifying the world,
carrying the Banner of Victory in Dhamma.

Now, this is a very very tough examination. The attempt is done to
memorize the Tipitaka by heart. As you can imagine, there are not many
who are able to succeed:

In the long (59 years) story of Tipitakadhara Examination the candidates enlisted numbered 7103, the actual participants 5474, partially passed 1662, but only 11 have been awarded the Tipitakadhara Tipiíakakovida title. Among those outstanding theras 4
have passed away. The departed might now have attained the supreme
bliss, the Deathless, or being reborn in the celestial abodes, they
might be discoursing on Buddha Dhamma there. The remaining 3 Tipitakadharas probably will pass the written, interpretative examinations in near future and obtain the Tipiíakakovida,
thus ending their long and arduous journey of sitting for these
examinations. Again, some of the remaining candidates are indeed bearers
of one main division of Pitakas… One-Pitaka-passed candidates now number up to 114, two-Pitaka-passed 13 and 2½-Piíaka-passed 5.

These numbers are still amazing.

Just last week I had an interesting discussion with a young monk from
Sri Lanka who explained the drawback in recording Dhamma talks. He said
his teacher explained that they had seen people being less attentive
and concentrated when Dhamma talks where recorded – it seemed to be
almost an excuse to postpone the training. From there we went to books,
thinking that a book is something like that, postponing you from
memorizing the instructions of the Buddha. “Maybe that is why”,
reflected the young monk, “the Buddha had his monks memorize his
teachings – so that they would practice them more immediate and
directly”.

 



Width vs Depth

Just came across the following passage about the Burmese
Tipitakadhara examination which tests monks for their memorization
abilities:

Thus,
the Tipitakadhara Examination is one of the longest and toughest
examinations in the world. When the first Tipitakadhara Examination was
held, the Venerable Mingun Sayādaw was one of over one hundred monks
invited to observe the proceedings. When the result was a disappointment
with no candidate successful, he resolved to repay the nation’s debt in
search of a hero of the Pariyatti Sāsana. He set about the task
systematically. He took up the Pāli Canon passage by passage, book by
book. He first set out to understand the passage thinking in Myanmar and
in Pāli. He broke the passage into sentences, paragraphs or sections
according to the degree of difficulty. If necessary, he noted the number
of modifications and variations in the selected pieces. He read aloud
each section five times, then closing the book, he repeated what he had
just recited. If he was hesitant or felt he had not mastered the passage
he would open the book and read aloud five more times. If it was
recalled smoothly he would recite it ten times and then pass on to the
next passage. In the evenings when reciting the day’s passages he would
not do it alone but request some other monk to check with the open book.
This ensured that he did not pass over any word, phrase or sentence and
that each declension was correct.

When
two or three books had been mastered he would set aside each evening
two or three periods required for their recall and recitation. The
intention was to go through the finished books simultaneously so that
the mind would be active in all the books at the same time and all
interrelationships would be discerned

I wasn’t sure whether I would continue learning each Dhammapada
chapter individually (like I did with Chapter 13), but I eventually
decided against it. Simultaneously cycling through all chapters and
adding 3 verses at a time forces me to go over the entire Dhammapada all
the time and strengthen the “story” structure of each Dhammapada
chapter.

Right now I am in the second cycle of adding 3 more verses (so 6
total) for each Dhammapada chapter (except chapter 13 which I finished
completely).

The only benefit I can see with taking them one chapter at a time is
that you have more “finished” blocks you can look back on. Still, it
might be disheartening to see how many chapters are still in front of
you, while with my current method I have the “feeling” I already “have”
the Dhammapada memorized – just 3 verses deep, and all I have to do is
add “the few verses missing” (psychologically speaking).

It is very interesting how these verses grow on you. I wonder if and
what impact this memorization process had on the Burmese masters.




26 stories in 26 days

Done. Not with the entire Dhammapada, but the first milestone: to
learn 3 verses of each chapter. That is 26 chapters times 3 = 78
Dhammapada verses (in Pali) in 26 days. Not bad, considering the last
time I memorized something of this size was over 15 years ago.

Today too I would like to share some observations about this whole
process (memorizing Pali). As outlined in my earlier posts, I created
stories (strings of associations) which formed around the meaning of the
Dhammapada verses as well as peg words which help me to identify the
exact verse number and order of verses within chapters.

The following are “my” 26 short stories which evolved through trying
to pull peg words and meaning of the verses into extra-ordinary, funny,
interesting “tales”:

1.) does not have one…(sorry, I am sooo used to the first 3
verses…this will get a story eventually, when it gets more complicated.)
2.) a cow kneeing feeding on a pasture and meditating
3.) observing little mummies walking up a mountain with a volcanic lake
4.) a rower in a river of flowers
5.) a foolish thief stuck on a skyscraper
6.) a wise FBI detective caught in an underground prison
7.) a holy cow driving a bus
8.) a poisonous ivy’s fruits being stolen by Mike Tyson
9.) a deadly bee attacking a hot dog
10.) a sprint over living logs floating on the Danube
11.) diving into the dark ocean where a sunken village crumbles
12.) a small forsaken island with survivors fighting against a flower
13.) a river dam who decides to go on a hike after having a deja vu
14.) a pool of tar with the Buddha reaching out to pull people to the shore
15.) a happy dog whose tail looks like a cigar and who was rescued from lots of angry dogs
16.) a newsboy throwing dishes into people’s (which look like little nuts) drive ways
17.) the same angry bee digging a whole which almost makes a coach, pulled by a baby, break
18.) a dove, pale and yellow, which is close to death and decides to make its PhD but dies in a desert in New Mexico
19.) a very very wise talking bath tub
20.) a money seeking dog on the right path
21.) a net of nerves on which gigantic tarantulas chase Sindbad
22.) a nun giving a massage and a monk wearing the robes like a mask
23.) an elephant in a mensa following a naga serpent and walking over giant mint leaves
24.) emperor Nero travelling through time and hugging a creeper with leaves made of jam jars
25.) a bhikkhu sitting on a board of nails (meditating) while someone tries to disturb him with a lit matches
26.) a seemingly conceited brahmin who tries to cross over a stream quickly but loses against two friends in a moving truck

This will make it hard for anyone to forget. The necessity of having
to find associations between peg words (dove = 18) and the verse number
(animal = 235) and the topic (Mala = taint) and the verse itself (in
this case being close to death) lead to some VERY funny VERY creative
stories.

After about a week I realized that Mr Lorayne was absolutely right in
his book when I emphasized again and again that you have to visually
SEE your association – even if it is just for a brief moment. More than
once I was stuck and not able to repeat a particular line because I had
not created any visual imaging for that particular line. Now I have to
clarify: I did NOT create a visual image for each verse line in every
verse. Some of the verses went into memory like butter, they stuck right
away, they were very very easy to recollect, even after long time, but
others I had a really hard time with. Those which were hard, I realized I
needed to identify the crucial words, the key words, which would help
me pull the remainder of a line or phrase into memory – and then I would
create a picture around those key concepts/words in my mind.

This really helped. One of the problems I saw was that when a line
was very abstract I tried to dismiss it and “hope” that the memory of
the visual for the line before or after would do the trick and help me
later recall that particular verse line. Sometimes that actually does
work in many cases it did not. The solution to this problem was easy: I
had to do the “word substitution” trick and find a similar sounding more
visual idea in another language I was familiar with and turn that into
the theme for the particular verse. To give you an example: In
Dhammapada verse Mummel (335) the first line has the Pali word “jammi”
which I was not used to and which was hard to recall. So I would turn
that into “jam” and imagine Nero (chapter 24 = Tanha, or Craving) as
part monkey (from the first verse in this chapter) who cuddles (German:
mummel) with a creeper on which jars of jam grow (jammi). As you can
see, this visual is LOADED with meaning. Now it is not so much a problem
of not forgetting this weird story – but rather a question of decoding
it properly!

In most cases I tried to transform or direct my association according
to the general idea behind the verse. The verse ideas therefore were
like the script into which I had to creatively force the peg words
through means of associations and substitute words.

One word regarding the amount of repetitions. Overall I maybe
repeated each of these 98 verses 5-10 times. Not at the same time but
within the last 3 weeks. The power of these visual images allows for a
much more relaxed approach to repetition cycles. In fact when learning a
verse one evening sometimes a whole day would pass before I was able to
repeat the same verse again and was always surprised with how less of
an effort it was able to recall the correct verse. At that point it adds
to your confidence and the next repetition can take place after an even
greater interval. It is clear that if you casually bring these stories
to your mind eventually the whole picture/visual gets clearer (that is
something else I found very important to work on: trying to make the
visual story more and more crisp through each repetition) and will
become part of long term memory.

It is a strangely positive feeling to see the mind WANTING to learn
yet another verse after already loading it up with 3 verses within a
short period of time and having almost no difficulty in going up and
down, word by word, over the text thus committed to memory.

Even more important and interesting are of course the results these
verses have on your Dhamma life. I found them to be like a voice of the
Buddha talking to me. For instance the other day I left a place were I
listened to two people talk – in a very unrestrained way – and sometimes
something which is meant in a funny way can hurt other people. Driving
back home the Bhikkhu Vagga verse shot into my memory, all by itself –
“kayena samvaro sadhu, sadhu vacaya samvaro” and I felt a much deeper
appreciation for the meaning and relevance of what these words had to
say. It was also interesting to note once again, as mentioned in the
last post, to see how the stream of sankharas started to change my
perception on certain things trough the re-evaluation in the light of
the Buddha’s words of wisdom. Here another one: yo ce gatha satam bhase,
anatthapadasamhita – eka gathapadam seyyo, yam sutva upasammati – the
word upasammati expresses a beautiful idea: that the ultimate purpose of
words should be the end of words – the silence of the mind! what a
contrast to the gossipy internet-faring mind
;-)

Enough for today. If someone likes to get a detailed explanation of
how the above 26 short stories encode Dhammapada verses I am happy to
share. Don’t worry if all of this makes absolutely no sense to you
;-)




The singing roach

Today marks the end of nearly 2 weeks of memorization efforts with
the Dhammapada using mnemonic principles to speed up the process of
memorization and to make sure that I would not forget what I learned.

After I had finished learning the names of the chapters of the
Dhammapada by heart and after finishing the first verse of each chapter
last week, I had to think how to continue mapping out the Dhammapada
“mentally”.

I decided to continue with the “top down” approach and started
learning two more verses in each chapter. This way, so my reflection, I
would be able to work on all chapters in parallel. This would give me
the feeling that I was quickly progressing on the entire Dhammapada –
rather than feeling “stuck” in the very beginning.

Right at this moment, today, I finished the 2nd and 3rd verse of
chapter 17, Kodha-vagga. That means of chapters 1-17 I now know 3 verses
by heart and of the remaining 9 chapters one verse each.

Over the past few days as this little self-study took on shape, I was
wondering quite often how this engaged activity of learning Pali verses
by heart would affect me and my meditation practice. I was sure it
would, but I was wondering how and if I’d notice it at all.

Then, one day, I suddenly saw at least one side effect: In the
morning I overheard a conversation and later that day my mind came back
to it. While thinking about it a Dhammapada verse manifested itself in
my mind – obviously pulled in through the association of what had been
the subject of my investigation and the meaning which the verse
captured. It was interesting to see, how the observation about something
very mundane turned into a deeper reflection after my mind connected
both the experience with the word of the Buddha. It became clear to me,
that if this would happen more often and quite naturally, the
interpretation of certain experience must change over time. I guess
there is nothing mysterious about this observation, in fact we do that
everyday – however in a more uncontrolled fashion impacted by greed,
hatred and delusion.

To give you a practical example: In a discussion the question came up
how to respond to a person who had gone behind the back of his team
members and broke a promise he had given before. Immediately the
following Dhammapada verse sprang to my mind and was showing a possible
way of action which seemed very enlightened:

Akodhena jine kodham, asadhum sadhuna jine

Jine kaddariyam danena, saccenalikavadinam

Dhp 223

Through non-anger defeat the angry one, through goodness defeat the bad;

Defeat the miser through giving and the liar through speaking the truth.

To show you how the linking of a story continues to work excellent in
my efforts to learn the Dhammapada by heart based on mnemonic
principles, I would like to continue my “picture story” of the Puppha or
Flower chapter (No. 4) in the Dhammapada.

You will probably NOT understand why the following makes such an
amazing difference if you never experienced linking associations
consciously or never employed a peg system to memorize number. Anyhow,
here is the puppha vagga story which helps me remember the 3 beginning
verses (so far) of the puppha vagga:

The puppha vagga is chapter number four in the Dhammapada, because four in the Major System (which unambiguously maps Phonemes against numbers) stands for “Ra”
(a peg word with just one sound in it, namely “r” and thus can only
refer to one number and that is 4) – and in my mind I imagine the
Egyptian sun god Ra to walk through a field of flowers in which only his
head his visible.

Now, out of that first picture I imagine that there is a rower  (verse no. 44) in a boat traveling on that ocean of flowers.

Ko imam pathavim vicessati, yamalokanca imam sadevakam

Ko dhammapadam sudesitam, kusalo pupphamiva pacessati.

In my mind my mental “camera” then moves to the “shore” of this “river of flowers” where I see someone standing on the rail (verse no. 45) who listened to what the guy in the boat just said and replies:

Sekho pathavim imam vicessati, yamalokanca imam sadevakam

Sekho dhammapadam sudesitam, kusalo pupphamiva pacessati.

Finally, my “mental camera” moves back to the person in the boat, but now I see a little roach 
(verse no. 46) standing in front of the boat singing the following
lines (In order to not forget any of the lines of this verse which is a
bit harder for me to remember, I mapped each line of the verse into the
story – sometimes I do that, sometimes I don’t. But so far I found that I
HAVE to do this, if I come across a verse which not readily stays in
memory. It is paramount to not losing the context and flow and having
something to connect my associations):

So the roach starts to sing:

Phenupamam kayam imam viditva

“(Having seen this body as a lump of foam” – at which point the roach points to a lump of foam in the river.

Maricidhammam abhisambudhano

“Having awoken to the fact that (it) is of the nature of a mirage” –
at which point in the song I see the roach flicker as if it itself is
just a mirage

Chetvana marassa papupphakani

“Having broken Maras poisenous arrows” – here I see the roach
fighting arrows off which are shot at him from all sides with his tiny
sword.

Adassanam maccurajassa gaccha

“May walk unseen by the king of death” – and finally the little roach walks over the water and suddenly disappears.

You can understand, that if someone would ask you, “do you know Dhammapada verse 46″ – that it would make you smile ;-) before you even give the answer, which I am sure, would be correct.

And if, for instance, you ask me what the verse 78 in the Dhammapada
would be I first map the number back to a work and arrive at  cave 
and thus immediately know the association of the cave with a person who
is hiding behind paper-boards (Pappe) and someone tells him not to hide
behind the small boards but rather the large ones which triggers my
memory of the following Dhammapada verse:

Na bhaje papake mitte

Na bhaje purisadhame

Bhajetha mitte kalyane

Bhajetha purisuttame

One might think that this is complicated, but in fact, it is an
amazingly simple trick to remember ad-hoc a verse deep in the middle of a
book while at the same time being able to retrieve the verse number
through an unambiguous visual/mental encoding schemata where the picture
of a cave can only stand for the number 78.




First (real) target: The Dhammapada

After the initial testing of Pali, Mnemonics and Harry Lorayne’s
tips I waited one full week to see how long those stories would stay in
my long term memory and how often I would have to recall them in order
to make them easily accessible. Mnemonic techniques were working their
magic and even though my habits from pure rote learning made me “feel”
like I had to recall the learned subject over and over again, I was
always amazed how perfectly the story sat in my memory and how easy it
was to access the lists.

During that week I did some research on my next object for
memorization. First I was undecided between the Parayana vagga of the
Sutta Nipata and the Dhammapada. Obviously the Dhammapada was quite a
big undertaking (423 verses) but of course I had my hopes up that my
teenage memorization of it would help me and make it easier to “refresh”
and then better organize it using the nearly learned tools of
memorization.

The Parayana vagga is another long term friend of mine, a chapter
capturing some of the most in-depth ideas of Buddhist philosophy and
meditation and I had tried earlier, 10 years ago, to learn some of it by
heart, but never made it beyond the 4th or 5th sutta (of 16).

I finally decided to go for the Dhammapada. I was curious to see if
it was true what many memory “acrobats” said that “you never forget you
just can’t find it” and I also decided to test this whole mnemonics
meets Tipitaka idea on an actual book of the Tipitaka. It was curious to
me whether another top to bottom approach would work in first mapping
out the book structure and then filling it with life.

So the first thing I had to do was to learn the 26 books of the
Dhammapada by heart. Now this did not seem to be such a big jump
anymore, based on my previous experience with the books of the Tipitaka,
but I faced one problem, which I had to solve, because it would even
get bigger the further I came: direct access
;-)

Let’s say someone would ask me to chant the 16th chapter of the
Dhammapada…how would I know which one was the 16th? Would I want to
count the chapter names, walking through a simple associated list of
visuals? Or, let’s say I would remember a verse in a given situation,
and wanted to share it with others or just lookup translations myself,
how would I know how to locate that particular passage?

It was clear that my next endeavor needed the application of the
Major system or a similar peg system which I had just started to use
based on Harry Lorayne’s instructions.

So I started to learn the chapter names of the Dhammapada by heart
identifying each chapter (for instance toes (10) with Danda and nail(25)
with Bhikkhu) when I realized that the number pegs were going to be
needed in many other books/contexts (if I were to continue this project
of mine) and so I needed something else to make these pegs and their
names relate to the Dhammapada. For that purpose (quite naturally) I
lined up the chapter names on a hiking path which I knew very well and
added a touch of  the loci system to make these particular items belong
to the visual representation of the Dhammapada which I was about to fill
with details.

Following the top-bottom approach I started with the first verse in
each of the 26 chapters. My encoding seemed to be a challenging task:

  • At the point in the path where I would identify the chapter of the Dhammapada with a peg and an association
  • I took a sideturn and imagined the peg for the verse-number becoming
    part of the overall chapter heading and turning into the first eposide
    of the initial verse in each chapter.

Let me give you an example at this point to make it sound less theoretical:

The number 4 in the Major system is represented by the letter “r” (think: four). My peg for this letter is the word “Ra” – and I visualize the Egyptian sun god.

Now the fourth chapter in the Dhammapada is the “puppha” or flower chapter (my luck, I don’t have to look this up anymore ;-)

So in my mind I visualized the Egyptian sun god walking through a
field of flowers, where only his head sticks out of this ocean of
flowers.

The verse number of the initial verse in this “Flower chapter” is 44.
A 44 is represented by the letters (rr) and the peg word according to
Lorayne’s list in his “The Memory Book” is “rower” (r-owe-r). You need
to really understand the idea behind the Major System in order to
realize why that is such a cool system and makes it extremely easy to
remember numbers.

What I had to do next was to somehow visualize a “rower” and
“flowers”. This I did, in that I “saw” the rower in his boat row on top
of the ocean of flowers as if he was on water.

Now came the final and tricky part. The four line verse itself. The verse goes like this:

“Ko imam pathavim vicessati, yamalokam imam sadevakam. Ko dhammapadam sudesitam, kusalo pupphamiva pacessati?”

As you may have guessed, this too came from memory. What was to be
done? I imagined how the rower would look left and right towards the
“banks”  of the flower-river wondering about the meaning of the verse.
Here at this point I saw how it helped that I had learned the verses 15
years ago – it was very easy to memorize them, they felt extremely
familiar. The most important fact was that I needed triggers to find the
key words to the verses encoded in my story – something which I
initially did not realize as much as later on.

Within 3 hours I was able to fill the grid of 23 beginning verses of
each chapter (out of 26 chapters) and finished that day with amazed at
how interesting it was to learn the Dhammapada this way. It seemed
almost effortlessly compared to the pains of rote memorization and I
caught myself wondering quite often that it was impossible to still
remember so many verses after just “loading them up” in such a short
time, but still, the little stories which kept the verses tight closely
to the topic of the chapter and tagged by the verse number pegs brought
back all of them. The next day I finished the full list of 26 verses –
the first one of each chapter – and I knew for the next weekend I was
ready to try something more challenging.




Dealing with the length of the Smaller Collection

Fired up by the ability to recall the list of the seven Abhidhamma
books backwards and forwards using the little mnemonic pocket trick of
creating a linked association list, I decided to devote my intention
that same evening towards the last challenge (or so I thought) –
memorizing all the books in the Khuddaka Nikaya (Smaller Collection of
the Sutta Pitaka) and memorize them in order.

For I could (with enough time) probably had listed most of the books
in the Khuddaka Nikaya (as the Sutta Pitaka was always my main area of
interest) it still was intriguing to see if I was able to build an
extended list of strange Pali names into an unforgettable association.
You might guess the answer – of course it is. Here is what I came up
with:

It all starts out with a small (Khuddaka, for Khuddakapatha the first book) really microscopic book which I can identify as a Dhammapada using a magnifier. That Dhammapada has a mouth and can talk and it shouts (Udana, actually means proclaim): “This is what the Buddha has said (Iti vutta, for Itivuttaka)” and it points to the Sutta-Nipata. Right at that moment, flying (Vimanavatthu) on two open books arrive hungry ghosts (Petavatthu). In the distance encircling me I see a semi circle of the most noble Arahants sitting and chanting (Thera- and Therigatha) while behind them in space (and time) even less known Theras and Theris (Thera/Theri-Apadana) are sitting. I try to look even further back in time and see the former Buddhas (Buddhavamsa) and their examplary behavior (Cariyapitaka) and further down the timeline I see the Jatakas.
Then, the “mental camera” returns to the topic of the Sutta-Nipata
which was just “proclaimed” by the tiny Dhammapada and I see two
elephants, a large and a baby one (Mahaniddesa and Culaniddesa) carrying the meaning (niddesa) of the Suttanipata side by side towards a crossroads (Patisambhiddamagga). There they are being led (Nettipakarana) by a little walking basket (Petakopadesa) towards the goal of their journey, the Milindapanha).

You can imagine that the above story lives from the fact that Pali
words and meaning do make sense to me and so become natural part of the
story telling or settings. However, later I found that it helped
tremendously when I was able to find a substitute word (similar
sounding) to the Pali and capture the substitutes meaning making it part
of the (Pali) story I try to remember. More on that next.




Linking the Abhidhamma

So I looked at the books in the Abhidhamma and thought – wow, how
can I possibly create a story out of these names. I knew that if I was
going to use more mnemonics for a larger part of my efforts in
memorizing parts of the Tipitaka, that this would be the first real
world test: Can these mnemonic tools actually work on something like a
“foreign language” (my efforts where directed in learning the Tipitaka
in Pali) and secondly on something so different than from what the
mnemonic tools seemed to be used for.

Here is the list and it took me about 20 minutes this time to come up with a story:

  • Dhammasangani,
  • Vibhanga,
  • Dhatukatha,
  • Puggalapannyatti,
  • Kathavatthu,
  • Yamaka,
  • Patthana.

I am pretty sure you know by now that these 7 names came from my
memory. I did not have to look them up. They are burned into my head –
all just because of the silly story I connected them with and as long as
I don’t forget that story, I won’t forget those seven names. Here is
the story (and if, for whatever exciting reason, you ever want to learn
them by heart, you probably have to come up with your own story, which
might come more natural to you).

So what I imagined was several books with heads, arms and heads,
sitting around a table playing cards. Now “sangani” in Pali can mean
“count together” and I imagined that one of these venerable card-playing
Abhidhamma books was “counting the Dhamma coins” together, amassing
them in one big heap in the middle of the table. Then another talking
book, the Vibhanga started dividing (vibhanga in Pali) the heap of money
into three equal amounts. Suddenly the Dhatukatha book, one of the
players shouted “let’s do something (here I use German where “Da-tu”
reminded me of “there do” something) with the money. So the books hand
the money over to one of the players who is also a book but has dozens
of heads sticking out of it. That is the puggala-pannyatti (puggala
means person and I think of all the persons that book represents with
its multiple heads). The puggala-pannyatti takes the Dhamma chips and
starts walking towards the Kathavatthu with whom it wants to start a
conversation (katha in Pali) what to best do with the money when all of a
sudden the God of shadows (Yama) shows up hovering about him and
scolding him about playing cards. Yama (reminds me of the Yamaka) points
to the ground and the poor Puggala-Pannyatti realizes that it only
stands (Patthana) on a small remaining piece of rock while the earth
around it is crumbling and falling into Lava – it does not look good for
the gamblers…
:-)

This story fulfilled several mnemonic criteria which helped me make
it unforgettable: I use unlikely events, unlikely weird objects and
strange situations but still manage to weave them into a story. If you
think that there is too much pathos and too many cartoonish elements in
it – you are right. That is exactly what makes it work. At that point I
discovered another interesting fact: It was actually quite easy to come
up with weird associations because I was able to use multiple languages
and Western-Eastern (sometimes contradicting) symbols and tie them into a
story. That weird combination challenged my visualization and interest
and made it even more likely to remember the list.




Enter the Structure

Eventually it dawned on me that what I needed to do first was to
get a proper structure of the terrain into my mind. Something like a
map, a “mind-map” of the Tipitaka. The idea was not to start in the
first book, first sentence (like a bottom up approach) but to start out
with the structure of the Tipitaka, the sceleton. Then, from that point
onwards I would “flesh out” the different books, chapters,
verses/passages I would want to keep in memory and build a “tree of
knowledge”.

So one weekend I decided to start very simple and just learn the book names of the Tipitaka by heart.

Now, a short glance at any content listing of the Tipitaka will tell
you that this is not a too hard thing todo, especially if you just read
“The Memory Book” and had lots  of training in linking items.

Now the linking of items works in such a way that you try to connect
the things you want to learn (in this case “names of books”) and weave
them into funny mental stories. Now these stories will be different for
each person as things which help me remember for instance the
“Parajikavagga” of the Vinaya will mean nothing to you. Still, let me
show you how I started and you will get the idea:

The books of the Vinaya are:

Parajikavagga, Pacittiyavagga, Mahavagga, Culavagga, Parivara.

One might say, this is such an easy list, I don’t need any fancy
technique to learn them. That is true. For this list, but then again,
how can you make sure that in 40 years from now your chances of
remembering this list are as high as possible? The trick that Mnemonics
teaches you let me to create a funny little story in my mind – and the
importing thing is to really really visualize each item (even if just
for a second) in such a way that they remind you of the item.

So I started with “Parajika” and turned that (after 10 minutes of
thinking what this could be pictured as) into an “Indian king who sat on
a throne always saying pa-pa-pa” (stuttering raja) – which of course
reminds me then of “Pa-raj-(ika)”. Suddenly a “pa-cheetah” (Pacittiya)
jumps from behind a curtain towards the king. The king sees the cheetah
and jumps out of a window where he lands on a huge elephant (maha,
meaning big in Pali) floating in the air next to a liliput elephant
(cula). Both of them are surrounded (encircled) by a band of golden
light (pari-vara, can mean circumference).

And that’s it. It’s a silly funny little story but captures all the 5 books for the Vinaya (for me).

Then I thought. Well, that was easy, I can sure do the same with the
Abhidhamma. Even though I had a pretty good knowledge of the makeup of
the Sutta and roughly of the Vinaya I always struggled with the
Abhidhamma books. This was going to be the first real challenge.





How the journey began

Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso

Majjhima Nikaya

satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca
kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti. Yathā
yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena
paresaṃ deseti tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti
dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino
pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati.
Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati. Idaṃ,
bhikkhave, dutiyaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino
pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā
āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ
anupāpuṇāti.

Anguttara Nikaya

You are absentminded when your mind is absent; when you perform
actions unconsciously, without thinking…we see with our eyes, but we
observe with our minds. If your mind is “absent” when performing an
action, there can be no observation; more important, there can be no
Original Awareness…The solution to the problem of absentmindedness is
both simple and obvious: All you have to do is to be sure to think of
what you are doing during the moment in which you are doing it…There’s
only one way, and that is by using association. Since association forces
Original Awareness-and since being Originally Aware is the same as
having something register in your mind in the first place, at the moment
it occurs-then forming an instant association must solve the problem of
absentmindedness.

“The Memory Book”

Chances are that if you are an ardent reader of the Sutta Pitaka the
thought of learning the word of the Buddha by heart comes  quite
natural. For centuries Buddhist lay people and monks transferred the
knowledge and word of the Awakened One and his teaching through space
and time by no other means than their memory.

The other day I was listening to a series of Dhamma talks, at a
retreat event, and this very inspiring young bhikkhu, whose modesty
prevents me from even mentioning is name, mentioned the following idea a
couple of times: “What are we, if not a collection of our memories.”
(He did not mean this in the more philosophical sense, but rather
worldly context) and he finished “how much would our lives change, if
our perceptions, triggered by memories of the words of the Awakened One
change, would be different ones…filled with more enlightened thoughts”.
This particular monk’s tradition put a lot of effort in making
contemplation on the word of the Buddha a subject for their meditation
and made me look back at my beginning years as a Buddhist.

For when I was a young teenager, first getting in touch with the
magic word of the Buddha, I was so fascinated by it (including the
stories of those Arahants who all did know the Dhamma by heart – not
just in realization but also verbatim from the lips of the Buddha) that I
undertook the strange project to memorize the Dhammapada by heart. I
was 16 when I started, with nothing more equipped than Ven.
Nyanatiloka’s translation and my simple rote memorization efforts.

In fact it was Kurt Schmidt’s Pali primer, who first got me into
learning Pali by heart. In his small booklet,which was my first
introduction to Pali, right from the start, he encourages the student to
consolidate his miniscule Pali knowledge in each chapter by memorizing a
few stanzas. From there I went on learning the 3 famous suttas, many
months later and under lots of effort, because they simply were chanted
worldwide in all Theravada circles and I thought it would be “nice” to
know at least those texts by heart – if the monk was able to chant them
by heart, why not me?

And then, a year later, it was the Dhammapada which I entered into.
It was a slow, ardous task. Every morning, I would learn a verse, repeat
it. Look it up. Repeat it, look it up, repeat it, look it up – over and
over again. Probably for half an hour before going to school. Then the
next day, I would check if I still remembered the last one, and if,
would move to the next. At the end repeating both… When I felt that a
verse was stuck in memory, I skipped repeating it.

That way, in the most ordinary and innocent school-poem-memorization
way, I proceeded over the length of 1.5 years and made it up to the 23rd
(of 26 chapters). But even then wholes had formed in my memory of the
Dhammapada and it seemed like sisyphos work to be able to keep all of it
accessible and alive.

This was years before the internet become mainstream, and so Tony
Buzan – memorization tricks and mnemonics were unknown unknowns to me.
(I think, when it came to memorizing, it did not even occur to me that
there might be better ways of doing it than, well, memorizing).

This was over 15 years ago.

When the monk’s Dhamma talk inspired me to look back into the
possible benefits of learning some of the teachings of the Buddha
verbatim I thought of it as an interesting self-experiment. It was
intriguing to find out how the exercise of learning and carrying the
Buddha’s word as an act of meditative attention would benefit me. But I
knew – this time – I was going to go about it in a more scientific
manner.

During the years I had read some of Tony Buzan’s books and at
University got familiar with the various systems of association, link
building etc. But for whatever reason, it never really hit me and became
part of my habits. Something which I regretted – very much like the
fact that of the Dhammapada memorization efforts only 2-4 verses were
left in my memory. Or so I thought.

The first thing an internet user in the year 2011 does if he wants to
venture into a new area of learning is of course to google the subject
untiringly. That’s what I did. For about a week I was skimming online
websites about Tony Buzan (that’s where I started out) and various
systems for memorization – I knew their theory, but they did not mean
anything to me at that time other than academic theories – only used by
weird people in weird public memorization appearances.

Then I came across Josh Foers book “Moonwalking with Einstein”. I
knew it was not a book on the art of mnemonics, which I was actually
looking for, as I still had no clue has how to connect mnemonics of the
21st century with the task of memorizing the Tipitaka – but that was
actually what I intended to do – or at least attempt.

Josh’s book was a great motivational source. In a very accessible way
he showcases his own personal journey into mnemonic techniques and
during the process describes the subcultur of mnemonics as a sport of
competition. Among the many interesting people and experiences he
relates there was the one I kept coming back: A Chinese Dr who had
memorized the entire Oxford English dictionary, some 50,000 words. In an
online video on youtube he explains how he did it. And that really
helped me in my pursuit of finding a way to “handle” the Tipitaka or, on
a smaller scale, at least the memorization of a page, a chapter or a
book in verbatim.

Because, the unfortunate fact remained that even while I was
devouring Josh’s book, the online google search for learning books
verbatim where very limited. In fact most resources deal with the Quran,
which is learnt just by rote repetition and a few Christian pages which
don’t do much differently – sometimes provide an additional repetition
plan a la flashcards.

But I was looking for something else.

It dawned on me, that the first thing I had to do, was to update my
knowledge on the basic memorization techniques as described by Josh and
as I had studied long time ago from Buzan, but which were long forgotten
– well, I knew them, but then again, I wanted some kind of proper
guidance in refreshing my knowledge about them.

So I went to Amazon and looked at the reviews and ordered the book
“The memory book” from Harry Lorayne and Jerry Lucas. Now, this book
looked very old (in fact it was from the 80s) but the cover mentioned
that over 2 Mio copies were in print (in the newest edition). I can
believe that now. There is something about it which taught me more on
memorization than all the Tony Buzan books together which I ever read –
and that might not actually be Buzan’s fault but my own inadequacy in
“getting it” in those days or from him.

After the first few chapters in which Harry Lorayne explains the
basic principles of making things memorable and linking items together I
was astonished (once again) how good this mnemonic stuff worked and
disappointed at myself not having found this the day I was born.

Still 2 weeks passed, while I was studying “The memory book” while I
was thinking and thinking how to best apply such a system to the
verbatim memorization of longer passages, especially with the intention
to recall them at will. More in my next post.



http://www.academia.edu/7535775/Omnidirectional_3D_Visualization_for_Analysis_of_a_Large-scale_Corpus_The_Tripitaka_Koreana_



Omnidirectional 3D Visualization for Analysis of a Large-scale Corpus: The Tripitaka Koreana”

Omnidirectional 3D Visualization for the Analysis of Large-scale Textual Corpora: Tripitaka Koreana

Dr
Sarah Kenderdine ALiVE, City University Hong Kong SAR, China
skenderd@cityu.edu.hk Prof Lew Lancaster ECAI, Berkeley University San
Francisco  buddhst@berkeley.edu Howie Lan ECAI, Berkeley University San
Francisco howielan@ socrates.berkeley.edu Tobias Gremmler City
University Hong Kong SAR, China gremmler@ syncon-d.com

 Abstract
 —
 
This
paper presents the research and development of a new omnispatial
visualization framework for the collaborative interrogation of the
world’s largest textual canon, using the worlds’ first panoramic
stereoscopic visualization environment - the Advanced Visualization and
Interaction Environment (AVIE). The work is being undertaken at a new
research facility, The Applied Laboratory for Interactive Visualization
and Embodiment (ALiVE), City University of Hong Kong. The dataset used
is the Chinese Buddhist Canon, Koryo version (Tripitaka Koreana) in
classical Chinese, the largest single corpus with 52 million glyphs
carved on 83,000 printing blocks in 13th century Korea. The digitized
version of this Canon (a project led by Berkeley University) contains
metadata that links to geospatial positions, contextual images of
locations referenced in the text, and to the original rubbings of the
wooden blocks. Each character has been abstracted to a ‘blue dot’ to
enable rapid search and pattern visualization. Omnispatial refers to the
ability to distribute this data in 360-degrees around the user where
the virtually presented visual space is in three dimensions (3D). The
project’s omnidirectional interactive techniques for corpora
representation and interrogation offer a unique framework for enhanced
cognition and perception in the analysis of this dataset.
 Keywords-digital humanities; immersive visualization; visual analytics; computational linguistics

I.
 
INTRODUCTION

 Research
into new modalities of visualizing data is essential for a world
producing and consuming digital data (which is predominantly textual
data) at unprecedented scales [22, 37]. Computational linguistics is
providing many of the analytics tools required for the mining of digital
texts (e.g. [43, 44]). The first international workshop for intelligent
interface to text visualization recently took place in Hong Kong, 2010
[32]
.
In the last five years, the visual analytics field has
grown exponentially and its core challenges for the upcoming five years
are clearly articulated [20, 40, 45]. It has been recognized that
existing techniques for interaction design in visual analytics rely upon
visual metaphors developed more than a decade ago [24] such as dynamic
graphs, charts, maps, and plots. Moreover, interactive, immersive and
collaborative techniques to explore large-scale datasets lack adequate
experimental development essential to the construction of knowledge in
analytic discourse [40]. Recent visualization research is constrained to
2D desktop screens and the ensuing interactions of “clicking”,
“dragging” and “rotating” [32, 43]. Furthermore, the number of pixels
available to the user is a critical limiting factor in the human
cognition of data visualizations [22], resulting in the recent
development of gigapixel displays (e.g. Powerwall, StarCave, see [7]).
 
The project described in this paper,

 Blue Dots AVIE

,
exploits the opportunities offered by immersive 3D techniques to
enhance collaborative cognitive exploration and interrogation of high
dimensional datasets within the domain of the digital humanities [18].
The research takes core challenges of visualizing this large-scale
humanities data inside a unique 360-degree 3D interactive virtual
environment - AVIE [1] to provide powerful modalities for an omnispatial
exploration responding to the need for embodied interaction,
knowledge-based interfaces, collaboration, cognition and perception
[40]. The research is taking place at a new facility, Applied Laboratory
for Interactive Visualization and Embodiment (ALiVE) located at the
Hong Kong Science Park [4].
 
A.
 
Visual analytics

This
research project responds to core challenges and  potentials identified
in Visual Analytics [24, 48]. Visual analytics is a rapidly expanding
field applied to business intelligence, market analysis, strategic
controlling, security and risk management, health care and
biotechnology, automotive industry, environmental and climate research,
as well as other disciplines of natural, social, and economic sciences
(see [9, 11, 24, 48]). Websites such asVisual Complexity [70],
and Flowing Data [12], and mainstream  projects such as Many Eyes [36],
GapMinder [13] and, Wordle [50] attest to the increasing interest in
information visualization by multiple disciplines.
 
 B.
 
Corpora visualization

Most
previous work in text visualization focused on one of two areas,
visualizing repetitions, and visualizing collocations. The former shows
how frequently, and where,  particular words are repeated, and the
latter describes the characteristics of the linguistic “neighborhood” in
which these words occur. Word clouds are a popular visualization
technique whereby words are shown in font sizes corresponding to their
frequencies in the document. It can also show changes in frequencies of
words through time [17] and in different organizations [6], and emotions
in different geographical locations [15].
 
The significance of a
word also lies in the locations at which it occurs. Tools such
asTextArc [39], Blue Dots [28 - 31] and Arc Diagrams [48] visualize
these “word clusters” but are constrained by the small window size of a
desktop monitor. In a concordance or “keyword-in-context” search, the
user supplies one or more query words, and the search engine returns a
list of sentence segments in which those words occur. IBM’s Many Eyes
displays the context with suffix trees, thereby visualizing the most
frequent n-grams following a particular word [49]. In the digital
humanities, words and text strings is the typical mode of representation
of mass corpora. However new modes of lexical visualization are
emerging such as Visnomad [46], a dynamic visualization tool for
comparing one text with another, and the Visualization of the Bible
 (Figure 2) by Chris Harrison where each of the 63,779 cross references
found in the Bible are depicted by a single arc whose color corresponds
to the distance between the two chapters [16].

Figure 1. Visualizing the Bible, Chris Harrison ().

C.
 
Gesture
based computing The future for Visual Analytics is closely related to
HCI and its development is related to gesture based computing for data
retrieval [21]. Microsoft’s  Project Natal  [42] and Pranav Mistry (MIT)
Six Sense
 [41] are examples of increasing use of intuitive devices that promote kinesthetic embodied relationships with data.
 
D.
 
 High
definition immersive visualization Visualization systems for
large-scale data sets are increasingly focused on effectively
representing their many levels of complexity. This includes gigapixel
tiled displays such as HIPerSpace
 at Calit2 [19]

(Figure 1)

and,
next generation immersive virtual reality systems such as StarCAVE  (UC
San Diego) [7] and Allosphere (UC Santa Barabara) [2]. In the
humanities, Cultural Analytics uses computer-based techniques for
quantitative analysis and interactive visualization employed in
sciences, to analyze massive multi-modal cultural data sets on
gigapixels screens [35].

Figure 2. Using a unique 287 megapixel HIPerSpace at Calit2 (San Diego) for Manga research.

 E.
 
 Advanced Visualization and Interaction Environment

The
Advanced Visualization and Interaction Environment (AVIE [1]) is the
UNSW iCinema Research Centre’s landmark 360-degree stereoscopic
interactive visualization environment spaces. [38] An updated
active-stereo projection system together with camera tracking is
installed at ALiVE and forms part of the core infrastructure for the
Lab. The base configuration is a cylindrical projection screen 4 meters
high and 10 meters in diameter, a 12-channel stereoscopic projection
system and a 14.2 surround sound audio system

(Figure 3).

AVIE’s
immersive mixed reality capability articulates an embodied interactive
relationship  between the viewers and the projected information spaces.
This system is used for the corpora visualization being undertaken at
ALiVE. In 2010, the social network visualizations of the Gaoseng Zhuan
Corpus (biographies) [8] were integrated into the AVIE system as a
prototype [26]. On the web, the social networks are displayed as spring
loaded nodal points (JavaScript applet; Figure 4). However for immersive
architectures such as AVIE, there is no intuitive way to visualizing
such social network as a 2D relationship graph in the virtual 3D space
provided by the architecture itself. Therefore this project proposed an
effective mapping that  projects the 2D relationship graph in to 3D
virtual space and  provide an immersive visualization and interaction
system


 
for intuitive visualizing and exploring of
social network using the immersive architecture AVIE. The basic concept
is to map the center of the graph (the user) to the center of the
virtual 3D world and project the graph horizontally on the ground of the
virtual space. This mapping provides an immersive visualization such
that the more related nodes will  be closer to the center of the virtual
world (where the user is standing and operating) Figure 5.
Figure 3.
Advanced Visualization and Interaction Environment. Image © ALiVE,
CityU Figure 4. Social Networks of Eminent Buddhists JavaScript applet ©
Digital Archives, Dharma Drum Buddhist College. Figure 5. Social
Networks of Eminent Buddhists, nodal networks distributed in 360-degrees
AVIE © ALiVE, CityU.

II.
 
THE BLUE DOTS

 Blue Dots
AVIE builds upon the Blue Dots visualization metaphor developed for the
interrogation of the Buddhist Canon in which each character is
represented as a blue dot [28 - 31]. This version of the Buddhist Cannon
is inscribed as UNESCO World Heritage enshrined in Haeinsa, Korea. The
166,000 pages of rubbings from the wooden printing  blocks constitute
the oldest complete set of the corpus in  print format (Figures 6 &
7). Divided into 1,514 individual texts the version has a complexity
that is challenging since the texts represent translations from Indic
languages into Chinese over a 1000-year period (2nd-11th centuries).
This is the world’s largest single corpus containing over 50 million
glyphs and it was digitized and encoded by Prof Lew Lancaster and his
team in a project that started in the 70s.

 A.
 
Summary of content

 
1.504 texts

 
160.465 pages

 
52.000.000 glyphs

 
1 text includes 107 pages (34674 glyphs)

 
1 page includes 324 glyphs arranged in 23 rows and 14 columns
 B.
 
Contextual information

 
1.504 colophons with titles, translators, dates,  places, and other information.

 
202 people names (translators, authors, compilers)

 
98 monastery names


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http://www.museumsandtheweb.com/mw2011/papers/cultural_data_sculpting_omni_spatial_visualiza.html

Museums and the Web 2011: the international conference for culture and heritage on-line


Cultural Data Sculpting: Omni-spatial Visualization for Large Scale Heterogeneous Datasets

Sarah Kenderdine, Applied Laboratory of Interactive
Visualization and Embodiment, CityU Hong Kong, Special Projects, Museum
Victoria, Australia; and Tim Hart, Information, Multimedia and
Technology, Museum Victoria, Australia

Abstract

The rapid growth in participant culture
(embodied by Web 2.0) has seen creative production overtake data access
as the primary motive for interaction with museum databases and online
collections. The meaning of diverse bodies of data is increasingly
expressed through the user’s creative exploration and re-application of
data, rather than through the simple access to information, and presents
the museum with theoretical, experimental and technological challenges.
In addition, the opportunities offered by interactive 3D technologies
in combination with visual analytics for enhanced cognitive exploration
and interrogation of rich multimedia data still need to be realized
within the domain of the digital humanities.

This paper presents four research projects currently underway to develop new omni-spatial visualization strategies.

Keywords: 3D, immersive, information visualization, interactive narrative, museum collection, archaeology, corpora,

1. Introduction

This paper presents four research projects currently underway to
develop new omni-spatial visualization strategies for the collaborative
interrogation of large-scale heterogeneous cultural datasets using the
worlds’ first 360-degree stereoscopic visualization environment
(Advanced Visualization and Interaction Environment – AVIE). The AVIE
system enables visualization modalities through full body immersion,
stereoscopy, spatialized sound and camera-based tracking. The research
integrates groundbreaking work by a renowned group of international
investigators in virtual environment design, immersive interactivity,
information visualization, museology, visual analytics and computational
linguistics. The work is being implemented at the newly established
world-leading research facility, City University’s Applied Laboratory
for Interactive Visualization and Embodiment – ALIVE) in association
with partners Museum Victoria (Melbourne), iCinema Centre, UNSW
(Sydney), ZKM Centre for Art and Media (Karlsruhe), UC Berkeley (USA),
UC Merced (USA) and the Dharma Drum Buddhist College (Taiwan). The
applications are intended for museum visitors and for humanities
researchers. They are: 1) Data Sculpture Museum; 2) Rhizome of the Western Han; 3) Blue Dots (Tripitaka Koreana) and, 4) the Social Networks of Eminent Buddhists
(Biographies from Gaoseng Zhuan). The research establishes new
paradigms for interaction with future web-based content as situated
embodied experiences.

The rapid growth in participant culture embodied by Web2.0 has seen
creative production overtake basic access as the primary motive for
interaction with databases, archives and search engines (Manovich 2008).
The meaning of diverse bodies of data is increasingly expressed through
the user’s intuitive exploration and re-application of that data,
rather than simply access to information (NSF 2007). This demand for
creative engagement poses significant experimental and theoretical
challenges for the memory institutions and the storehouse of cultural
archives (Del Favero et al. 2009). The structural model that has emerged
from the Internet exemplifies a database paradigm where accessibility
and engagement is constrained to point and click techniques where each
link is the node of interactivity. Indeed, the possibility of more
expressive potentials for interactivity and alternative modalities for
exploring and representing data has been passed by, largely ignored
(Kenderdine 2010). In considering alternatives, this paper explores
situated experiments emerging from the expanded cinematic that
articulate for cultural archives a reformulation of database
interaction, narrative recombination and analytic visualization.

The challenges of what can be described as cultural data sculpting
following from Zhao & Van Moere’s ‘data sculpting’ (2008) are
currently being explored at a new research facility, the Applied
Laboratory of Interactive Visualization and Embodiment (ALiVE),
co-directed by Dr. Sarah Kenderdine and Prof. Jeffrey Shaw (http://www.cityu.edu.hk/alive).
It has been established under the auspices of CityU Hong Kong and is
located at the Hong Kong Science Park (http://www.hkstp.org). ALiVE
builds on creative innovations that have been made over the last ten
years at the UNSW iCinema Research Centre, at the ZKM Centre for Art and
Media, and at Museum Victoria. ALiVE has a transdisciplinary research
strategy. Core themes include aesthetics of interactive narrative;
kinaesthetic and enactive dimensions of tangible and intangible cultural
heritage; visual analytics for mass heterogeneous datasets; and
immersive multi-player exertion-based gaming. Embedded in the title of
ALiVE are the physicality of data and the importance of sensory and
phenomenological engagement in an irreducible ensemble with the world.

Laboratories such as ALiVE can act as nodes of the cultural imaginary
of our time. Throughout the arts and sciences, new media technologies
are allowing practitioners the opportunity for cultural innovation and
knowledge transformation. As media archaeologist Siegfried Zielinski
says, the challenge for contemporary practitioners engaged with these
technologies is not to produce “more cleverly packaged information of
what we know already, what fills us with ennui, or tries to harmonize
what is not yet harmonious” (Zielinski 2006, p.280). Instead, Zielinski
celebrates those who, inside the laboratories of current media praxis,
“understand the invitation to experiment and to continue working on the
impossibility of the perfect interface” (Zielinski 2006, p.259). To
research the ‘perfect interface’ is to work across heterogeneity and to
encourage “dramaturgies of difference” (Zielinski 2006, p.259).
Zielinski also calls for ruptures in the bureaucratization of the
creative and cultural industries of which museums are key stakeholders.

At the intersections of culture and new technologies, Zielinski
observes that the media interface is both: “…poetry and techne capable
of rendering accessible expressions of being in the world, oscillating
between formalization and computation, and intuition and imagination”
(Zielinski 2006, p.277). And as philosopher Gaston Bachelard describes
in L’Invitation au Voyage, imagination is not simply about the forming of images; rather:

… the faculty of deforming the images, of freeing ourselves from the immediate images; it is especially the faculty of changing images. If there is not a changing of images, an unexpected union of images, there is no imagination, no imaginative action. If a present image does not recall an absent
one, if an occasional image does not give rise to a swarm of deviant
images, to an explosion of images, there is no imagination… The
fundamental work corresponding to imagination is not image but the imaginary. The value of an image is measured by the extent of its imaginary radiance or luminance. (Bachelard 1971/1988, p.19)

This paper documents the challenge of designing forms of new cultural
expression in the cultural imaginary using databases of cultural
materials. It also investigates new forms of scholarly access to
large-scale heterogeneous data. It describes this research as it has
been realized in the world’s first 360-degree interactive stereographic
interface, the Applied Visualization Interaction Environment (AVIE). The
four experimental projects included in this paper draw upon disciplines
such as multimedia analysis, visual analytics, interaction design,
embodied cognition, stereographics and immersive display systems,
computer graphics, semantics and intelligent search and, computational
linguistics. The research also investigates media histories,
recombinatory narrative, new media aesthetics, socialization and
presence in situated virtual environments, and the potential for a
psycho geography of data terrains. The datasets used in these four works
are:

1. Data Sculpture Museum: over 100,000 multimedia rich
heterogeneous museological collections covering arts and sciences
derived from the collections of Museum Victoria, Melbourne and ZKM
Centre for Art and Media, Karlsruhe. For general public use in a museum
contexts.

2. Rhizome of the Western Han: laser-scan archaeological
datasets from two tombs and archaeological collections of the Western
Han, Xian, China culminating in a metabrowser and interpretive cybermap.
For general public use in a museum contexts.

3. Blue Dots: Chinese Buddhist Canon, Koryo version
(Tripitaka Koreana) in classical Chinese, the largest single corpus with
52 million glyphs carved on 83,000 printing blocks in 13th century
Korea. The digitized Canon contains metadata that link to geospatial
positions, to contextual images of locations referenced in the text, and
to the original rubbings of the wooden blocks. Each character has been
abstracted to a ‘blue dot’ to enable rapid search and pattern
visualization. For scholarly use and interrogation.

4. Social Networks of Eminent Chinese Buddhists: in which the visualization is based on the Gaoseng zhuang corpus. For scholarly use and interrogation.

To contextualize these projects, this paper begins by briefly
introducing the rationale for the use of large-scale immersive display
systems for data visualization, together with a description of the AVIE
display system. Several related research demonstrators are described as
background for the aforementioned projects currently underway at ALiVE.
The paper also includes brief accounts of multimedia analysis, visual
analytics and text visualization as emerging and fast developing fields
applied to large-scale datasets and heterogeneous media formats, as
techniques applicable to cultural datasets.

2. Culture@Large

Advanced Visualization and Interaction Environment

Applied Visualization Interaction Environment (AVIE) is the UNSW
iCinema Research Centre’s landmark 360-degree stereoscopic interactive
visualization environment. The base configuration is a cylindrical
projection screen 4 meters high and 10 meters in diameter, a 12-channel
stereoscopic projection system and a 14.2 surround sound audio system.
AVIE’s immersive mixed reality capability articulates an embodied
interactive relationship between the viewers and the projected
information spaces (Figure 1). It uses active stereo projection solution
and camera tracking. (For a full technical description, see McGinity et
al. 2007).

Fig 1: Advanced Visualization and Interaction Environment (AVIE) © UNSW iCinema Research Centre. Image: ALiVE 2010Fig 1: Advanced Visualization and Interaction Environment (AVIE) © UNSW iCinema Research Centre. Image: ALiVE 2010

Embodied Experiences

The research projects under discussion in this paper are predicated
on the future use of real-time Internet delivered datasets in
large-scale virtual environments, facilitating new modalities for
interactive narrative and new forms of scholarship. The situated spaces
of immersive systems provide a counterpoint to the small-scale desktop
delivery and distributed consumption of internet-deployed cultural
content. New museology has laid the foundations for many of the museums
we see today as ‘zones of contact’, places of ‘civic seeing’ (Bennett
2006, pp. 263-281), and engagements with poly-narratives and dialogic
experience. The immersive display system AVIE encourages physical
proximity, allowing new narrative paradigms to emerge from interactivity
and physical relationships. Situated installations allow for
human-to-human collaborative engagements in the interrogation of
cultural material and mediations of virtual worlds. The physical
proximity of the participants has a significant influence on the
experiences of such installations (Kenderdine & Schettino 2010,
Kenderdine & Shaw 2009, Kenderdine et al. 2009).

For online activity, shared socialization of searching cultural data
such as social media involving non-specialist tagging of cultural
collection data (Chan 2007; Springer et al. 2008) is still largely
contained within a 2D flat computer screen. In the case of social
tagging, the impersonal, invisible characteristics of the medium deny
the inhibiting aspect of physical distance. Studies of human experiences
demonstrate that perception implies action, or rather interaction,
between subjects (Maturana & Varela 1980). Knowledge is a process
that is inherently interactive, communicative and social (Manghi 2004).
Elena Bonini, researcher in digital cultural heritage, describes the
process:

All art works or archaeological findings are not
only poetic, historical and social expressions of some peculiar human
contexts in time and space, but are also [the] world’s founding acts.
Every work of art represents an original, novel re-organization of the
worlds or a Weltanschauung… aesthetic experience creates worlds of
meaning (Bonini 2008, p.115).

Research into new modalities of visualizing data is essential for a
world producing and consuming digital data at unprecedented rates (Keim
et al., 2006; McCandless, 2010). Existing techniques for interaction
design in visual analytics rely upon visual metaphors developed more
than a decade ago (Keim et al. 2008), such as dynamic graphs, charts,
maps, and plots. Currently, interactive, immersive and collaborative
techniques to explore large-scale datasets lack adequate experimental
development essential to the construction of knowledge in analytic
discourse (Pike et al. 2009). Recent visualization research remains
constrained to 2D small-screen-based analysis and advances interactive
techniques of “clicking”, “dragging” and “rotating” (Lee et al. 2009,
Speer et al. 2010, p.9). Furthermore, the number of pixels available to
the user remains a critical limiting factor in human cognition of data
visualizations (Kasik et al., 2009). The increasing trend towards
research requiring ‘unlimited’ screen resolution has resulted in the
recent growth of gigapixel displays.
Visualization
systems for large-scale data sets are increasingly focused on
effectively representing their many levels of complexity. This includes
tiled displays such as HIPerSpace at Calit2 (http://vis.ucsd.edu/mediawiki/index.php/Research_Projects:_HIPerSpace)
and, next generation immersive virtual reality systems such as StarCAVE
(UC San Diego, De Fanti et al. 2009) and Allosphere at UC Santa Barbara
(
http://www.allosphere.ucsb.edu/).

In general, however, the opportunities
offered by interactive and 3D technologies for enhanced cognitive
exploration and interrogation of high dimensional data still need to be
realized within the domain of visual analytics for digital humanities
(Kenderdine, 2010). The projects described in this paper take on these
core challenges of visual analytics inside AVIE to provide powerful
modalities for an omni-directional (3D, 360-degree) exploration of
multiple heterogeneous datasets responding to the need for embodied
interaction; knowledge-based interfaces, collaboration, cognition and
perception (as identified in Pike et al., 2009). A framework for
‘enhanced human higher cognition’ (Green, Ribarsky & Fisher 2008) is
being developed that extends familiar perceptual models common in
visual analytics to facilitate the flow of human reasoning. Immersion in
three-dimensionality representing infinite data space is recognized as a
pre-requisite for higher consciousness, autopoesis (Maturana &
Varela, 1980) and promotes non-vertical and lateral thinking (see
Nechvatal, 2009). Thus, a combination of algorithmic and human
mixed-initiative interaction in an omni-spatial environment lies at the
core of the collaborative knowledge creation model proposed.

The four projects discussed also leverage the potential inherent in a
combination of ‘unlimited screen real-estate’, ultra-high stereoscopic
resolution and 360-degree immersion to resolve problems of data
occlusion and distribute the mass of data analysis in networked
sequences revealing patterns, hierarchies and interconnectedness. The
omni-directional interface prioritizes ‘users in the loop’ in an
egocentric model (Kasik, et al. 2009). The projects also expose what it
means to have embodied spherical (allocentric) relations to the
respective datasets. These hybrid approaches to data representation also
allow for the development of sonification strategies to help augment
the interpretation of the results. The tactility of data is enhanced in
3D and embodied spaces by attaching audio to its abstract visual
elements and has been well defined by researchers since Chion and others
(1994). Sonification reinforces spatial and temporal relationships
between data (e.g. the object’s location in 360-degrees/infinite 3D
space and its interactive behavior; for example, see West et al., 2008).
The multi-channel spatial array of the AVIE platform offers
opportunities for creating a real-time sonic engine designed
specifically to enhance cognitive and perceptual interaction, and
immersion in 3D. It also can play a significant role in narrative
coherence across the network of relationships evidenced in the datasets.

3. Techniques for Data Analysis and Visualization

Multimedia Analysis

This short section introduces the intersection of key disciplines
related to the projects in this paper. Multimedia analysis in the recent
past has generally focused on video, images, and, to some extent,
audio. An excellent review of the state of the art appeared in IEEE Computer Graphics and Applications
(Chinchor et al. 2010). Multimedia Information Retrieval is at the
heart of computer vision, and as early as the 1980s, image analysis
included things such as edge finding, boundary and curve detection,
region growing, shape identification, feature extraction and so on.
Content based information retrieval in the 1990s for images and video
became a prolific area of research, directed mainly at scholarly use. It
was with the mass growth of Internet based multimedia for general
public use that the research began to focus onf human-centric tools for
content analysis and retrieval (Chinchor et al. 2010, p.52). From the
mid-1990s, image and video analysis included colour, texture, shape and
spatial similarities. Video parsing topics include segmentation, object
motion analysis framing, and scene analysis. Video abstraction
techniques include skimming, key frame extraction, content-based
retrieval of clips, indexing and annotation (e.g. Aigrain et al. 1996).
Other researchers attempt to get semantic analysis from multimedia
content. Michel Lew and colleagues try to address the semantic gap by
“translating the easily computable low-level content-based media feature
to high level concepts or terms intuitive to users” (cited in Chinchor
et al. 2010, p.54). Other topics such as similarity matching,
aesthetics, security, and storytelling have been the focus of research
into web-based multimedia collections (Datta et al. 2008). Also, shot
boundary detection, face detection and content-based 3D shape retrieval
have been the focus of recent research (respectively Leinhart 2001; Yang
et al. 2002; Tangelder & Veltkamp 2004). A notable project for
multimedia analysis for the humanities is Carnegie Mellon University’s
Informedia project (Christel 2009 (www.informedia.cs.cmu.edu))
that uses speech, image and language processing to improve the
navigation of a video and audio corpora (The HistoryMakers
African-American oral history archive (http://www.idvl.org/thehistorymakers/)
& NIST TRECVIC broadcast news archive). However, it is generally
agreed that research in this area is application specific and robust,
and automatic solutions for the whole domain of media remain largely
undiscovered (Chinchor et al. 2010, p.55).

Visual analytics

In the last five years, the visual analytics field has grown
enormously, and its core challenges for the upcoming five years are
clearly articulated (Thomas & Kielman 2009; Pike et al. 2009).
Visual Analytics includes associated fields of Scientific Visualization,
Information Visualization and Knowledge Engineering, Data Management
and Data Mining, as well as Human Perception and Cognition. The research
agenda of Visual Analytics addresses the science of analytics
reasoning, visual representation and interaction techniques, data
representation and transformations, presentation, production and
dissemination (Thomas & Kielman 2009, p.309). Core areas of
development have included business intelligence, market analysis,
strategic controlling, security and risk management, health care and
biotechnology, automotive industry, environment and climate research, as
well as other disciplines of natural, social, and economic sciences.

In the humanities, Cultural Analytics as
developed by UC San Diego uses computer-based techniques for
quantitative analysis and interactive visualization employed in sciences
to analyze massive multi-modal cultural data sets on gigapixels screens
(Manovich 2009). The project draws upon cutting-edge
cyberinfrastructure and visualization research at Calit2.
Visual
analytics was referred to as one of the upcoming key technologies for
research with adoption of 4-5 years in the Horizon Report (2010). While
visual data analysis was not mentioned in the Museum edition of the
Horizon report (2010), I would argue that it represents techniques
fundamental to the re-representation of museological collections (online
and offline).

Text visualization

Research into new modalities of visualizing data is essential for a
world producing and consuming digital data (which is predominantly
textual data) at unprecedented scales (McCandless 2010; Keim 2006).
Computational linguistics is providing many of the analytics tools
required for the mining of digital texts (e.g. Speer et al. 2010; Thai
& Handschuh 2010) The first international workshop for intelligent
interface to text visualization only recently took place in Hong Kong,
2010 (Lui et al. 2010). Most previous work in text visualization focused
on one of two areas: visualizing repetitions, and visualizing
collocations. The former shows how frequently, and where, particular
words are repeated, and the latter describes the characteristics of the
linguistic “neighborhood” in which these words occur. Word clouds are a
popular visualization technique whereby words are shown in font sizes
corresponding to their frequencies in the document. It can also show
changes in frequencies of words through time (Havre et al. 2000) and in
different organizations (Collins et al. 2009), and emotions in different
geographical locations (Harris & Kamvar 2009). The significance of a
word also lies in the locations at which it occurs. Tools such as TextArc (Paley 2002), Blue Dots (Lancaster 2007, 2008a, 2008b) and Arc Diagrams
(Wattenberg 2002) visualize these “word clusters” but are constrained
by the small window size of a desktop monitor. In a concordance or
“keyword-in-context” search, the user supplies one or more query words,
and the search engine returns a list of sentence segments in which those
words occur. IBM’s Many Eyes (http://www.manyeyes.alphaworks.ibm.com)
displays the context with suffix trees, thereby visualizing the most
frequent n-grams following a particular word. In the digital humanities,
use of words and text strings is the typical mode of representation of
mass corpora. However, new modes of lexical visualization such as Visnomad (http://www.visnomad.org) are emerging as dynamic visualization tools for comparing one text with another. In another example, the Visualization of the Bible
by Chris Harrison, each of the 63,779 cross references found in the
Bible is depicted by a single arc whose color corresponds to the
distance between the two chapters (Harrison & Romhild 2008).

4. Cultural Data Sculpting

This section details prior work by the researcher partners dealing with large-scale video archives (iCinema Centre, T_Visionarium I & II 2003; 2008; Open City 2009) and the real-time delivery of Wikipedia pages and image retrieval from the Internet (ZKM, Crowdbrowing,
2008). All projects were delivered in large-scale museum-situated
panoramic or spherical projection systems. The paper then goes on to
describe the current works under production at ALiVE.

Previous work

T_Visionarium

T_Visionarium I was developed by iCinema Centre, UNSW in
2003. It takes place in the Jeffrey Shaw’s EVE dome (Figure 2), an
inflatable (12 meters by 9 meters). Upon entering the dome, viewers
place position-tracking devices on their heads. The projection system is
fixed on a motorized pan tilt apparatus mounted on a tripod. The
database used here was recorded during a week-long period from 80
satellite television channels across Europe. Each channel plays
simultaneously across the dome; however, the user directs or reveals any
particular channel at any one time. The matrix of ‘feeds’ is tagged
with different parameters – keywords such as phrases, color, pattern,
and ambience. Using a remote control, each viewer selects options from a
recombinatory search matrix. On selection of a parameter, the matrix
then extracts and distributes all the corresponding broadcast items of
that parameter over the entire projection surface of the dome. For
example, selecting the keyword “dialogue” causes all the broadcast data
to be reassembled according to this descriptor. By head turning, the
viewer changes the position of the projected image, and shifts from one
channel’s embodiment of the selected parameter to the next. In this way,
the viewer experiences a revealing synchronicity between all the
channels linked by the occurrence of keyword tagged images. All these
options become the recombinatory tableau in which the original data is
given new and emergent fields of meaning (Figure 3).

Fig 2: EVE © Jeffrey ShawFig 2: EVE © Jeffrey Shaw

Fig 3: T_Visionarium I © UNSW iCinema Research CentreFig 3: T_Visionarium I © UNSW iCinema Research Centre

T_Visionarium II (produced as part of the ARC Discovery,
‘Interactive Narrative as a Form of Recombinatory Search in the
Cinematic Transcription of Televisual Information’) uses 24 hours of
free-to-air broadcast TV footage from 7 Australian channels as its
source material. This footage was analyzed by software for changes of
camera angle, and at every change in a particular movie (whether it be a
dramatic film or a sitcom), a cut was made, resulting in a database of
24,000 clips of approx. 4 seconds each. Four researchers were employed
to hand tag each 4 second clip with somewhat idiosyncratic metadata
related to the images shown, including emotion; expression; physicality;
scene structure; with metatags including speed; gender; colour; and so
on. The result is 500 simultaneous video streams looping each 4 seconds,
and responsive to a user’s search (http://www.icinema.unsw.edu.au/projects/prj_tvis_II_2.html) (Figures 4 & 5).

Fig 4: T_Visionarium II in AVIE © UNSW iCinema Research CentreFig 4: T_Visionarium II in AVIE © UNSW iCinema Research Centre

Fig 5: Close of the dataspace, T_Visionarium II © UNSW iCinema Research CentreFig 5: Close of the dataspace, T_Visionarium II © UNSW iCinema Research Centre

An antecedent of the T_Visionarium projects can be found in Aby Warburg’s, Mnemosyne,
a visual cultural atlas, a means of studying the internal dynamics of
imagery at the level of its medium rather than its content, performing
image analysis through montage and recombination. T_Visionarium
can be framed by the concept of aesthetic transcription; that is, the
way new meaning can be produced is based on how content moves from one
expressive medium to another. The digital allows the transcription of
televisual data, decontextualising the original and reconstituting it
within a new artifact. As the archiving abilities of the digital allow
data to be changed from its original conception, new narrative
relationships are generated between the multitudes of clips, and
meaningful narrative events emerge because of viewer interaction in a
transnarrative experience where gesture is all-defining. The
segmentation of the video reveals something about the predominance of
close-ups, the lack of panoramic shots, the heavy reliance on dialogue
in TV footage. These aesthetic features come strikingly to the fore in
this hybrid environment. The spatial contiguity gives rise to news ways
of seeing, and of reconceptualising in a spatial montage (Bennett 2008).
In T_Visionarium the material screen no longer exists (Figure
6). The boundary of the cinematic frame has been violated, hinting at
the endless permutations that exist for the user. Nor does the user
enter a seamless unified space; rather, he or she is confronted with the
spectacle of hundreds of individual streams. Pannini’s picture
galleries also hint at this infinitely large and diverse collection,
marvels to be continued beyond the limits of the picture itself.

Fig 6: Datasphere, T_Visionarium II © UNSW iCinema Research CentreFig 6: Datasphere, T_Visionarium II © UNSW iCinema Research Centre

Open City

The T’Visionarium paradigm was also recently employed for OPEN CITY,
as part of the 4th International Architecture Biennale in Rotterdam
& the International Documentary Film Festival of Amsterdam, in 2009.
Via the program Scene-Detector, all 450 documentary films were
segmented into 15,000 clips. Categories and keywords here were related
in some way to the thematic of the Biennial and included tags such as
rich/poor, torn city, alternative lifestyles, religion, aerial views,
cityscapes, highrise, green, public/open, transport, slums. Also, time,
location, and cinematographic parameters such as riders, close-up, black
and white, color, day, night, were used to describe the footage (Figure
7).

Fig 7: Open City © UNSW iCinema Research Centre. Image: VPROFig 7: Open City © UNSW iCinema Research Centre. Image: VPRO

Crowdbrowsing

The interactive installation CloudBrowsing (2008-09) was one of the first works to be developed and shown in ZKM’s recently established PanoramaLab (Crowdbrowsing ZKM 2008b). The project lets users experience Web-based information retrieval in a new way:

Whereas our computer monitor only provides a
restricted frame, a small window through which we experience the
multilayered information landscape of the Net only partially and in a
rather linear mode, the installation turns browsing the Web into a
spatial experience: Search queries and results are not displayed as
text-based lists of links, but as a dynamic collage of sounds and
images. (Crowdbrowsing ZKM 2008b)

In the current version of the project (Figures 8, 9 & 10), the user browses the free online encyclopedia Wikipedia.
A filter mechanism ensures that only open content is displayed in the
installation. The cylindrical surface of the 306-degree PanoramaScreen
becomes a large-scale browser surrounding the user, who can thus
experience a panorama of his movements in the virtual information space.

Fig 8: Wikipedia pages, Crowdbrowsing © ZKMFig 8: Wikipedia pages, Crowdbrowsing © ZKM

Fig 9: Crowdbrowsing © ZKMFig 9: Crowdbrowsing © ZKM

Figure 10: Crowdbrowsing: interface control © ZKMFigure 10: Crowdbrowsing: interface control © ZKM

Current work

Data Sculpture Museum

This project is being developed as part of the Australian Research
Council Linkage Grant (2011 – 2014) for “The narrative reformulation of
multiple forms of databases using a recombinatory model of cinematic
interactivity” (UNSW iCinema Research Centre, Museum Victoria, ALiVE,
City University, ZKM Centre for Built Media). The aim of this research
is to investigate re-combinatory search, transcriptive narrative and
multimodal analytics for heterogeneous datasets through their
visualization in a 360° stereoscopic space (Del Favero et al. 2009).
Specifically, the exploration of re-combinatory search of cultural data
(as a cultural artefact) as an interrogative, manipulable and
transformative narrative, responsive to and exposing multiple narrations
that can be arranged and projected momentarily (Deleuze, 1989) over
that which is purposefully embedded and recorded in the architecture of
data archive and metadata, and witnessed (Ricoeur 2004). This project
builds upon the exploration and gains made in the development of T_Visionarium.

The datasets used include over 100,000 multimedia rich records
(including audio files, video files, high resolution monoscopic and
stereoscopic images, panoramic images/movies, and text files) from
Museum Victoria and the media art history database of the ZKM (http://on1.zkm.de/zkm/e/institute/mediathek/)
that include diverse subject areas from the arts and sciences
collections. The data are collated from collection management systems
and from web-based and exhibition-based projects. Additional metadata
and multimedia analysis will be used to allow for intelligent searching
across datasets. Annotation tools will provide users with the ability to
make their own pathways through the data terrain, a psycho geography of
the museum collections. Gesture-based interaction will allow users to
combine searches, using both image-based and text input methods. Search
parameters include:

  • Explicit (keyword search based on collections data and extra metadata tags added using the project),
  • Multimedia (e.g. show me all faces like this face; show me all videos on Australia, show me everything pink!),
  • Dynamic (e.g. show me the most popular search items; join my search
    to another co-user; record my search for others to see; add tags).

This project seeks understanding in the developments of media
aesthetics. Problems of meaningful use of information are related to the
way users integrate the outcomes of their navigational process into
coherent narrative forms. In contrast to the interactive screen based
approaches conventionally used by museums, this study examines the
exploratory strategies enacted by users in making sense of large-scale
databases when experienced immersively in a manner similar to that
experienced in real displays (Latour 1988). In particular, evaluation
studies will ask:

  1. How do museum users interact with an immersive 360-degree data
    browser that enables navigational and editorial choice in the
    re-composition of multi-layered digital information?
  2. Do the outcomes of choices that underpin editorial re-composition of
    data call upon aesthetic as well as conceptual processes and in what
    form are they expressed? (Del Favero et al. 2009)

The recent advent of large-scale immersive systems has significantly
altered the way information can be archived, accessed and sorted. There
is significant difference between museum 2D displays that bring
pre-recorded static data into the presence of the user, and immersive
systems that enable museum visitors to actively explore dynamic data in
real-time. The experimental study into the meaningful use of data
involves the development of an experimental browser capable of engaging
users by enveloping them in an immersive setting that delivers
information in a way that can be sorted, integrated and represented
interactively. Specifications of the proposed experimental data browser
include:

  • immersive 360-degree data browser presenting multi-layered and heterogeneous data
  • re-compositional system enabling the re-organization and authoring of data
  • scalable navigational systems incorporating Internet functions
  • collaborative exploration of data in a shared immersive space by multiple users
  • intelligent interactive system able to analyze and respond to users’ transactions.

Rhizome of the Western Han

This project investigates the integration of high resolution
archaeological laser scan and GIS data inside AVIE. This project
represents a process of archaeological recontextualization, bringing
together remote sensing data from the two tombs (M27 & The Bamboo
Garden) with laser scans of funerary objects, in a spatial context
(Figure 11, 12 & 13). This prototype builds an interactive narrative
based on spatial dynamics, and cultural aesthetics and philosophies
embedded in the archaeological remains. The study of Han Dynasties (206
BC-220 A.D.) imperial tombs has always been an important field of
Chinese archaeology. However, only a few tombs of the West Han Dynasty
have been scientifically surveyed and reconstructed. Further, the
project investigates a reformulation of narrative based on the
application of cyber mapping principles in archaeology (Forte 2010;
Kurillo et al. 2010).

Fig 11: Rhizome of the Western Han: inhabiting the tombs at 1:1 scale © ALiVE, CityUFig 11: Rhizome of the Western Han: inhabiting the tombs at 1:1 scale © ALiVE, CityU

Fig 12: Rhizome of the Western Han: iconographic hotspots © ALiVE, CityU  Fig 12: Rhizome of the Western Han: iconographic hotspots © ALiVE, CityU

Fig 13: Rhizome of the Western Han: image browser © ALiVE, CityUFig 13: Rhizome of the Western Han: image browser © ALiVE, CityU

There is ample discourse to situate the body at the forefront of
interpretive archaeology research as a space of phenomenological
encounter. Post-processual frameworks for interpretive archaeology
advance a phenomenological understanding of the experience of landscape.
In his book, Body and Image: Explorations in Landscape Phenomenology,
archaeologist Christopher Tilley, for example, usefully contrasts
iconographic approaches to the study of representation with those of
kinaesthetic enquiry. Tilley’s line of reasoning provides grounding for
the research into narrative agency in large-scale, immersive and
sensorial, cognitively provocative environments (Kenderdine, 2010). This
project examines a philosophical discussion of what it means to inhabit
archaeological data ‘at scale’ (1:1). It also re-situates the theatre
of archaeology in a fully immersive display system, as “the
(re)articulation of fragments of the past as real-time event” (Pearson
& Shanks 2001).

Blue Dots

This project integrates the Chinese Buddhist Canon, Koryo version
Tripitaka Koreana, into the AVIE system (a project between ALiVE, City
University Hong Kong and UC Berkeley). This version of the Buddhist
Canon is inscribed as UNESCO World Heritage enshrined in Haeinsa, Korea.
The 166,000 pages of rubbings from the wooden printing blocks
constitute the oldest complete set of the corpus in print format
(Figures 14 & 15). Divided into 1,514 individual texts, the version
has a complexity that is challenging since the texts represent
translations from Indic languages into Chinese over a 1000-year period
(2nd-11th centuries). This is the world’s largest single corpus
containing over 50 million glyphs, and it was digitized and encoded by
Prof Lew Lancaster and his team in a project that started in the 70s
(Lancaster 2007, 2008a, 2008b).

 Fig 14: Tripitaka Koreana © Korean Times (http://www.koreatimes.co.kr/www/news/art/2010/03/293_61805.html) Fig 14: Tripitaka Koreana © Korean Times (http://www.koreatimes.co.kr/www/news/art/2010/03/293_61805.html)

Fig 15: Tripitaka Koreana © Korean Times (http://www.koreatimes.co.kr/www/news/art/2010/03/293_61805.html)Fig 15: Tripitaka Koreana © Korean Times (http://www.koreatimes.co.kr/www/news/art/2010/03/293_61805.html)

The Blue Dots (http://ecai.org/textpatternanalysis/)
project undertaken at Berkeley as part of the Electronic Cultural Atlas
Initiative (ECAI) abstracted each glyph from the Canon into a blue dot,
and gave metadata to each of these Blue Dots, allowing vast searches to
take place in minutes rather than scholarly years. In the search
function, each blue dot also references an original plate photograph for
verification. The shape of these wooden plates gives the blue dot array
its form (Figure 16). As a searchable database, it exists in a
prototype form on the Internet (currently unavailable). Results are
displayed in a dimensional array where users can view and navigate
within the image. The image uses both the abstracted form of a ‘dot’ as
well as color to inform the user of the information being retrieved.
Each blue dot represents one glyph of the dataset. Alternate colors
indicate the position of search results. The use of color, form, and
dimension for fast understanding of the information is essential for
large data sets where thousands of occurrences of a target word/phrase
may be seen. Analysis across this vast text retrieves visual
representations of word strings, clustering of terms, automatic analysis
of ring construction, viewing results by time, creator, and place. The Blue Dots
method of visualization is a breakthrough for corpora visualization and
lies at the basis of the visualization strategies of abstraction
undertaken in this project. The application of an omni-spatial
distribution of this text solves problems of data occlusion, and
enhances network analysis techniques to reveal patterns, hierarchies and
interconnectedness (Figures 17 & 18). Using a hybrid approach to
data representation, audification strategies will be incorporated to
augment interaction coherence and interpretation. The data browser is
designed to function in two modes: the Corpus Analytics mode for text
only, and the Cultural Atlas mode that incorporates original texts,
contextual images and geospatial data. Search results can be saved and
annotated.

Fig 16: Blue Dots: abstraction of characters to dots and pattern arrays © ECAI, BerkeleyFig 16: Blue Dots: abstraction of characters to dots and pattern arrays © ECAI, Berkeley

Fig 17: Prof Lew Lancaster interrogates the prototype of Blue Dots AVIE © ALiVE, CityU. Image: Howie LanFig 17: Prof Lew Lancaster interrogates the prototype of Blue Dots AVIE © ALiVE, CityU. Image: Howie Lan

Fig 18: Close up of blue dots & corresponding texts, prototype of Blue Dots AVIE © ALiVE, CityU. Image: Howie LanFig 18: Close up of blue dots & corresponding texts, prototype of Blue Dots AVIE © ALiVE, CityU. Image: Howie Lan

The current search functionality ranges from visualizing word
distribution and frequency, to revealing other structural patterns such
as the chiastic structure and ring compositions. In the Blue Dots
AVIE version, the text is also visualized as a matrix of simplified
graphic elements representing each of the words. This will enable users
to identify new linguistic patterns and relationships within the matrix,
as well as access the words themselves and related contextual
materials. The search queries will be applied across multiple languages,
accessed collaboratively by researchers, extracted and saved for later
re-analysis.

The data provide an excellent resource for the study of dissemination
of documents over geographic and temporal spheres. Additional metadata,
such as present day images of the monasteries where the translation
took place, will be included in the data array. The data will also be
sonified. The project will design new omni-directional metaphors for
interrogation and the graphical representation of complex relationships
between these textual datasets to solve the significant challenges of
visualizing both abstract forms and close-up readings of this rich data.
In this way, we hope to set benchmarks in visual analytics, scholarly
analysis in the digital humanities, and the interpretation of classical
texts

Social Networks of Eminent Buddhists

This visualization of social networks of Chinese Buddhists is based
on the Gaoseng zhuang corpus produced at the Digital Archives Section of
Dharma Drum Buddhist College, Taiwan (http://buddhistinformatics.ddbc.edu.tw/biographies/socialnetworks/interface/).
The Gaoseng zhuan corpus contains the biographies of eminent Buddhists
between the 2nd and 17th century. The collections of hagio-biographies
of eminent Buddhist monks and nuns are one of the most interesting
sources for the study of Chinese Buddhism. These biographies offer a
fascinating glance into the lives of religious professionals in China
between c. 200 and 1600 CE. In contrast to similar genres in India or
Europe, the Chinese hagio-biographies do not, in the main, emphasize
legend, but, following Confucian models of biographical literature, are
replete with datable historical facts. The project uses TEI
to markup the four most important of these collections, which together
contain more than 1300 hagio-biographies. The markup identifies person
an