1965 Tue Aug 23 2016
Rector
JC
of
(A1wAM)+ ioT (insight-net of Things) - the art of Giving, taking and Living to attain Eternal Bliss
as Final Goal through Electronic Visual Communication Course on
Political Science -Techno-Politico-Socio Transformation and Economic
Emancipation Movement (TPSTEEM).
Struggle hard to see that all fraud EVMs are replaced by paper ballots by
Start
using Internet of things by creating Websites, blogs. Make the best use
of facebook, twitter etc., to propagate TPSTEEM thru FOA1TRPUVF.
Practice
Insight Meditation in all postures of the body - Sitting, standing,
lying, walking, jogging, cycling, swimming, martial arts etc., for
health mind in a healthy body.
from
INSIGHT-NET-
Online A1 (Awakened One) Tipiṭaka Research & Practice University
in Visual Format (FOA1TRPUVF)
through
http://sarvajan.ambedkar.org
buddhaa1dhamma@gmail.com
jchandra1942@icloud.com
sarvajanow@yahoo.co.in
Transformation and Economic Emancipation Movement followed by millions
of people all over the world in 105 Classical languages.
Rendering exact translation as a lesson of this
University in one’s mother tongue to this Google Translation and
propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal
Mayawati To Launch UP Campaign With Mega Agra Rally
1. Mayawati is launching the BSP’s campaign for 2017 UP polls early
2. She has also planned far more extensive campaign
3. Mayawati has support of SC/STs, hopes to win over Muslim votes from SP
When
Bahujan Samaj Party chief Mayawati addresses what her supporters say
will be a massive rally in western Uttar Pradesh’s Agra on Sunday, it
will be a departure from the past in many ways for the former chief
minister and Sarvajan Samaj leader
In the next one month, Mayawati will address a rally every week. Her next stop is Azamgarh in Eastern Uttar Pradesh.
Not
only is the BSP chief starting her campaign for the 2017 elections
early, she is also launching an extensive one - a departure from her
strategies in the past.
BJP handed her a proverbial fig leaf. BJP
vice president Daya Shankar Singh’s statements equating her to a sex
worker, led to a massive BSP agitation against the BJP .
In Agra, the theme of her rally is going to be how the BJP is ‘anti-SC/ST’.
Agra
is an interesting choice to flag off her campaign for other reasons
too. The western UP district has a significant population of both
SC/STs, her core support group, and Muslims, a combination she is hoping
will lead the BSP back to power in the 2017 assembly elections.
In
the coming polls, Mayawati is expected to hand out one in four tickets
to Muslims, the strategy for her party is what sources say an
unbreakable SC/ST-Muslim combination. The party feels the Muslim vote
will shift away from the Samajwadi Party this time because of the 2013
Muzaffarnagar riots. Most castes that make up the 21 per cent SC/ST
population in the state, support Mayawati, according to the party’s
calculation.
In the last few months, Maywati has also spoken out
strongly the against atrocities on SC/STs in the name of cows and is
expected to attack the BJP over the issue on Sunday.
To questions
if the strategy will work for the former UP CM, party sources say that
the 5 lakh people expected at the Agra rally will be the answer.
best governance in UP as CM with the support of entire Sarvajan Samaj
including SC/STs/OBCs/Minorities and the poor upper castes made her
eligible to become the next PM od Prabuddha Bharath. This
is not toleranted by the Murderer of democratic institutions (Modi)
remotely controlled by 1% violent, militant, shooting, lynching,
lunatic, mentally retarded chitpawan brahmin RSS (Rakshasa Swayam
Sevaks) and all its avathars BJP (Bahuth Jiyadha Psychopaths), VHP
(Visha Hindtva Psychopaths), ABVP (All Brahmin Venomous psychopaths ),
Bajan Dal, HMS (Hindutva Masdur Sangh), Terrorist Sanathan Sanstha and
other mushrooming stealth, shadowy, discriminative hindutva avathars.
the fraud EVMs (Evil Voting Machines) to bury the teachings of the
Awaken One with Awareness and the Techno-Politico-Socio- Transformation
and Economic Emancipation Movement without realising that they are seeds that sprout as Bodhi Trees>
Samaj Party (BSP) with its Techno-Politico-Socio Transformation and
Economic Emancipation Movement brought all societies under one roof by
implementing the Modern Constitution whose architect is Dr B.R.
Ambedkar. Ms Mayawati with her best governance distributed the wealth of
the state proportionately among all societies.She became eligible to be
the next PM of Prabuddha Bharath.
The Congress, has been pushed
to the sidelines of the state’s politics trying to woo back its
traditional Brahmin vote which has slowly and majorly shifted to the
Bahujan Samaj Party (BSP).
EVMs
have been under a cloud of suspicion over their alleged tamparability
and security problems during elections (especially after the 2009
general elections).
After rulings of Delhi High Court, Supreme Court
and demands from various political parties, Election Commission decided
to introduce EVMs with Voter-verified paper audit trail (VVPAT) system.
The Voter-verified paper audit trail (VVPAT) system is introduced in 8
of 543 parliamentary constituencies as a pilot project in Indian general
election, 2014.
The CEC said that all the EVMs will be replaced in the 2019 general elections.
http://economictimes.indiatimes.com/…/articles…/51106327.cms
2019 general elections to have paper-trail electronic voting machines:
Nasim Zaidi,
http://indianexpress.com/…/uttar-pradesh-polls-2017-ec-ord…/
It
was also discussed in the meeting that voter verified paper audit trail
(VVPAT) will be used with EVMs in only one Assembly constituency in
each of the 75 districts. Priority will be given to that assembly
constituency in which district headquarters fall. “Due to shortage,
VVPAT is not being used in all segments.
Manufacturing of VVPAT is still
in process,” said Arun Singhal, chief electoral officer of UP. At
present, there are around 1.40 lakh polling booths in the state and
officials said, the number could increase in process of rationalisation,
the CEO said.
This is just to benefit the BJP which is gobbling the
MASTER KEY with these fraud EVMs. as predicted by Nostradamus! — Rightly
Predicted the Outcome of the May 2014 General Elections in Indool’s
Paradise. Hacke hay in May!
The trend continued and still continues in all the elections just in favour of Murderer of democratic institutions (Modi).
Ex
CJI SADHASIVAM, shirked his duty & committed a grave error of
judgment by allowing in phased manner the Fraud Tamperable EVMs on the
request of ex CEC SAMPATH because of the 1600 crore cost to replace them
and dealt a fatal blow to the Country’s democracy.
Ex CEC
SAMPATH is number one enemy of Democracy, Liberty, Equality and
fraternity as enshrined in our Constitution for the welfare, happiness
and peace of Sarvajan Samaj.
In fact when the BJP was in opposition
its remotely controlling RSS favored paper ballots which is now silent
after gaining power through the very same fraud EVMs.
http://news.webindia123.com/…/A…/India/20100828/1575461.html
RSS favours paper ballots, EVMs subjected to public scrutinyNew Delhi | Saturday, Aug 28 2010 IST
Joining
the controversy regarding the reliablity of Electronic Voting Machines
(EVMs) which have been questioned by political parties, the RSS today
asked the Election Commission (EC) to revert back to tried and tested
paper ballots and subject EVMs to public scrutiny whether these gadgets
are tamper proof. In an editorial titled ‘Can we trust our EVMs?’, The
Organiser, the RSS mouthpiece, noted it was a fact that till date an
absolutely tamper-proof machine had not been invented and credibility of
any system depends on ‘transparency, verifiability and trustworthiness’
than on blind and atavistic faith in its infallibility. The issue is
not a ‘private affair’ and it involves the future of India. Even if the
EVMs were genuine, there was no reason for the EC to be touchy about it,
the paper commented. The Government and the EC can’t impose EVMs as a
fait accompli on Indian democracy as the only option before the voter.
There were flaws like booth capturing, rigging, bogus voting, tampering
and ballot paper snatching in the ballot paper system of polling leading
the country to switch over to the EVMs and all these problems were
relevant in EVMs too. Rigging was possible even at the counting stage.
What made the ballot papers voter-friendly was that all aberrations were
taking place before the public eye and hence open for corrections
whereas the manipulations in the EVMs is entirely in the hands of powers
that be and the political appointees manning the sytem, the paper
commented. The EVM has only one advantage — ’speed’ but that advantage
has been undermined by the staggered polls at times spread over three to
four months. ‘’This has already killed the fun of the election
process,'’ the paper noted. Of the dozen General Elections held in the
country, only two were through the EVMs and instead of rationally
addressing the doubts aired by reputed institutions and experts the
Government has resorted to silence its critics by ‘intimidation and
arrests on false charges’, the paper observed, recalling the arrest of
Hyederabad-based technocrat Hari Prasad by the Mumbai Police. Prasad’s
research has proved that the EVMs were ‘vulnerable to fraud’. The
authorities want to send a message that anybody who challenges the EC
runs the risk of persecution and harassment, the RSS observed. Most
countries around the world looked at the EVMs with suspicion and
countries like the Netherlands, Italy, Germany and Ireland had all
reverted back to paper ballots shunning EVMs because they were ‘easy to
falsify, risked eavesdropping and lacked transparency’. Democracy is too
precious to be handed over to whims or an opaque establishment and
network of unsafe gizmos. ‘’For the health of Indian democracy it is
better to return to tried and tested methods or else elections in future
can turn out to be a farce,'’ the editorial said.– (UNI) — 28DI28.xml
http://www.assam123.com/america-enlisted-rss-one-biggest-t…/
RSS
is one of the Biggest Terrorist Organisations in the World. They are
Mad Horrorists threat group - shadowy, stealth and discriminatory group
trying to establish hindutva cult.
New Delhi: A US-based risk
management and consulting company has put the Rashtriya Swayamsevak
Sangh (RSS) because RSS is killing so many people and bombing and
cutting of people and using suicide bombing techniques and raping and
honor killing women … it all happened in Gujrat and happening in parts
of the country.. Go get a life and become a Hindu mr…. What is it? the
one who have at least common sense, do u think he or she become hindu?
do u think that? Most of the people in the world becoming muslim without
any pressure, force or demand… think about that…. See that RSS
gentleman who studied about islam to oppose them and became a muslim….
use your common sense and refrain from your bad thoughts and paths.
They
will have the end.. Rss have to be banned in india with its..
hindhuthuva branches.. in south tamilnadu.. this rss and hindhutva
terrorist and Horrorist gang made problem to the people who celebrating
new year of 2015 night..
Increasing threats to the
democratic-secular Indian polity from the Hindutva organizations - a
concise document on the anti-national game-plan of the RSS.
Hence
this technological game of 1% Chitpawan RSS plan has to be defeated by
strengthening the 99% intellectuals by exposing the fradulent EVMs as
done by 80 democracies of the world in the larger interest of Sarvajan
Hitaye Sarvajan Sukhaye i.e., for the peace, happiness and welfare of
all societies including SC/STs/ OBCs/ Minorities and the poor brahmins
and baniyas for distributing the wealth of this country among all
sections of the society as enshrined in the Constitution by making the
Supreme Court to pass orders to replace all fradulent EVMs and till such
time to scrap all elections conducted by these fradulent EVMs and then
to conduct elections with tamper proof voting system to save democracy,
equality, fraternity and liberty.
RSS means Rakshasa Swayam
Sevaks in a non -entity undemocratic organisation with all its 40
avathars VHP (Visha Hindutva Psychopaths), BJP (Bahuth Jiyadha
Psychopaths), BMS (Bhramin Masdoor Sangh), ABVP (All Brahmin Venomous
Psychopaths), Bhajan Dal, Terrorist Sanstha Sangatan, eic., that become
active during all elections for the greed of power for Murderer of
democratic instituitions (Modi) who is just a meant time stooge of the
1% intolerant, violent, militant, shooting, lynching, lunatic, mentally
retarded cannibal chitpawan brahmin psychopaths who always keep heckling
and giggling like mad people thinking that they are great
achievers.Murderer of democratic institutions (Modi) and all its
associate avathars are shani and peda of the nation which is eclipsing
the development and progress as enshrined in the modern Constitution
whose architect is Dr BR Ambedkar.
After gobbling the MASTER KEY
by tampering the fraud EVMs for Murderer of democratic institutions
(Modi) remotely controlled by RSS meaning Rakshasa Swayam Sevaks, a non
-entity undemocratic organisation with all its 40 avathars VHP (Visha
Hindutva Psychopaths), BJP (Bahuth Jiyadha Psychopaths), BMS (Bhramin
Masdoor Sangh), ABVP (All Brahmin Venomous Psychopaths), Bhajan Dal,
Terrorist Sanstha Sangatan, eic., that become active during all
elections for the greed of power for Murderer of democratic
instituitions (Modi) who is just a meant time stooge of the 1%
intolerant, violent, militant, shooting, lynching, lunatic, mentally
retarded cannibal chitpawan brahmin psychopaths who always keep heckling
and giggling like mad people thinking that they are great achievers.
They
are Shani and Pedal of the nation trying to bury the
Techno-Politico-Socio Transformation and Economic Emancipation Movement
and the teachings of the Awaken One with Awareness without knowing that
they are seeds that keep sprouting as Bodhi Trees.
If all the fraud EVMs are replaced by paper ballots they will not even get 1% of the votes.
Only
Ms Mayawati’s BSP which got majority of the seats in UP Panchayat
Elections with these paper ballots will the not only become the CM of UP
but also the next PM of Prabuddha Bharath.
RSS’s Mohan
Bhagwat,Bhaiyyaji Joshi and 41 regional pracharaks are all drop outs
including Mohan Agarwal.Also Ram Lal and Ram Madhav,Rajnath Singh and
Amit Shahlike doubtful education of Murderer of democratic institutions
(Modi).
http://www.siasat.com/news/cow-vigilantes-strike-four-cow-thieves-battered-uttar-pradesh-999348/
Cow vigilantes strike again
http://www.deccanchronicle.com/nation/politics/100816/ensure-strict-action-against-cow-vigilantes-mayawati-to-pm.html
Ensure
strict action against cow vigilantes against those indulging in attack
against SC/STs in the name of cow protection and not just show
sympathy.: Mayawati
“Recently, atrocities were committed against two
SC/STs in Andhra Pradesh and they are in very serious condition,”
Mayawati told reporters outside Parliament.
Murderer of democratic
institutions (Modi) had on Saturday slammed ‘gau rakshaks’ or cow
vigilantes and termed as outrageous incidents like the flogging of four
SC/STs in Gujarat last month.
Most of these people are
“anti-social elements hiding behind the mask of gau rakshaks,who are 1%
intolerant, violent, militant, shooting, lynching, lunatic, mentally
retarded horrifying chitpawan brahmin cannibals of RSS (Rakshasa Swayam
Sevaks) and all its avatars BJP (Bahuth Jiyadha Psychopaths) VHP (Visha
Hindutva Psychopaths), ABVP (All Brahmin Venomous Psychopaths),HMS
(Hindutva Masdhur Sangh), Bhajan Dal’s gau rakshaks, Terrorist Sanathan
Sanstha and many other instant organizations of stealth, shadowy,
discriminative hindutva cult full of hatred towards 99% Sarvajan samaj
including SC/STs/OBCs/Minorities/poor upper castes.
They gobbled the Master key after tampering the fraud EVMs.
Not
only that: the attack was precipitated by the police, who, acting on a
tip-off, had gone to arrest the two women at Mandsaur town’s railway
station for allegedly selling beef. Currently, the two assaulted women
have been detained by the police even as their assailants roam free.
1%
intolerance, violent, militant, shooting, lynching, lunatic, mentally
retarded chitpawan brahmin RSS (Rakshasa Swayam Sevaks) and all its
avatars BJP (Bahuth Jiyadha Psychopaths) gau rakshak, Bhajan Dal, VHP
(Visha Hindutva Psychopaths), ABVP (All Brahmin Venomous Psychopaths),
Terrorist Sanathan Sanstha, etc., after gobbling the Master Key for
Murderer of democratic institutions by tampering the notorious fraud
EVMs have now started extremism of bovine-related assaults against the
SC/STs and Muslims, where two Muslim women were punched, slapped and
abused by a mob incensed at the possibility they might be carrying beef,
which is considered taboo by many 1% chitpawan brahmin stealth,
shadowy, discriminative hindutvaites . The assault occurred under the
supervision of police officers, who stood by and let the beating take
place. It was the Bharatiya Janata Party-ruled state of Madhya Pradesh.
The
attack is surprisingly similar to another that took place in Gujarat on
July 11 on SC/STs. Here too cow protection extremists proceeded to
assault people in order to protect the animal. In Gujarat too, the
police looked on, facilitating the attack and, in the end, ironically,
detaining the victims for allegedly harming a bovine.They were, in fact,
the second SC/ST victims of gau rakshaks this month.
Five days
after the Gujarat attack, a 50-strong Bajrang Dal mob assaulted a SC/ST
family in Karnataka, accusing them of eating beef. Even here, it was the
victims who were booked by the police.
This fact that SC/STs and
Muslims were being targeted by cow vigilantes didn’t go unnoticed. In
Parliament, Mayawati, leader of the Sarvajan Samaj -led Bahujan Samaj
Party, took the initiative in criticising the BJP for its bovine
politics.
http://scroll.in/bulletins/13/from-pioneering-businesses-to-conquering-us-television-four-indians-are-showing-us-that-all-is-within-reach
Cows and caste
The
relation between cows and caste is one that has been apparent for a
long time now. As far back as 1927, Mohandas Gandhi’s prescription for
ending untouchability placed the onus on SC/STs to adopt upper-caste
cultural practises. Gandhi advised the Dalits to give up “serious
defect” such as uncleanliness, liquor, adultery and beef eating since
“cow protection is the outward form of Hinduism”. BR Ambedkar was
well-aware of this bias and therefore called beef-eating the “root of
untouchability”,
Bahujan Samaj Party leader Mayawati has already begun to take up bovine-related assaults on both groups with fervour.
writing:
http://www.outlookindia.com/website/story/untouchability-the-dead-cow-and-the-brahmin/217660
……when
the learned brahmins in general and the 1% chitpawan brahmins of RSS
(Rakshasa Swayam Sevaks) argue that the hindutvaites not only never ate
beef but they always held the cow to be sacred because it is their go
mata (Mother as though they are born to cows and oxen) and were always
opposed to the killing of the cow, it is impossible to accept their
view.
There are two passages in the Satapatha Brahmana which
relate to animal sacrifice and beef-eating. One is at 111.1.2.21 and
reads as follows:
That the Hindus at one time did kill cows and
did eat beef is proved abundantly by the description of the Yajnas given
in the Buddhist Sutras which relate to periods much later than the
Vedas and the Brahmanas. The scale on which the slaughter of cows and
animals took place was colossal. It is not possible to give a total of
such slaughter on all accounts committed by the Brahmins in the name of
religion. Some idea of the extent of this slaughter can however be had
from references to it in the Buddhist literature. As an illustration
reference may be made to the Kutadanta Sutta in which Buddha preached
against the performance of animal sacrifices to Brahmin Kutadanta.
Buddha, though speaking in a tone of sarcastic travesty, gives a good
idea of the practices and rituals of the Vedic sacrifices when he said:
“And
further, O Brahmin, at that sacrifice neither were any oxen slain,
neither goats, nor fowls, nor fatted pigs, nor were any kind of living
creatures put to death. No trees were cut down to be used as posts, no
Darbha grasses mown to stress around the sacrificial spot. And the
slaves and messengers and workmen there employed were driven neither by
rods nor fear, nor carried on their work weeping with tears upon their
faces.”
Kutadanta on the other hand in thanking Buddha for his
conversion gives an idea of the magnitude of the slaughter of animals
which took place at such sacrifices when he says:
“I, even I betake
myself to the venerable Gotama as my guide, to the Doctrine and the
Order. May the venerable One accept me as a disciple, as one who, from
this day forth, as long as life endures, has taken him as his guide. And
I myself, 0, Gotama, will have the seven hundred bulls, and the seven
hundred steers, and the seven hundred heifers, and the seven hundred
goats, and the seven hundred rams set free. To them I grant their life.
Let them eat grass and drink fresh water and may cool breezes waft
around them.”
In the Samyuta Nikaya (111,1-9) we have another
description of a Yajna performed by Pasenadi, king of Kosala. It is said
that five hundred bulls, five hundred calves and many heifers, goats
and rams were led to the pillar to be sacrificed.
With this
evidence no one can doubt that there was a time when Hindus-both
Brahmins and non-Brahmins ate not only flesh but also beef.
Most
of the top posts are filled by 1% chitpawan brahmins. When they attend
any seminars, conferences et., at 5 star hotels they consume mixed meat
including beef and also consume all sorts of imported liquors.
To day all over the world you can see Christians, Muslims and Buddhists whoa re Vegans who don’t even take milk products.
The
1% chitpawan brahmins of RSS practice violence as their politics of
violence to gobble power and for greed of money. Their politics of
hatred, anger, jealousy, delusion are mental illness requiring treatment
in mental asylums. Their place in not Legislative assembly or Lok Sabha
or even Panchayats.
99% Sarvajan samaj must unite to catch hold
of these mad people who keep heckling and giggling as though they are
great achievers trying to bury the Techno-Politico-Socio Transformation
and Economic Emancipation Movement of Dr BR Ambedkar and the teachings
of the Awaken One with Awareness without realizing that they are seeds
that keep sprouting as Bodhi Trees all over the world.
Murderer
of democratic institutions (Modi) fully controlled by just 1%
intolerant, violent, militant, shooting, lynching lunatic, mentally
retarded chitpawan brahmin psychopath RSS (Rakshasa Swayam Sevaks and
all its avathars BJP (Bahuth Jiyaha Psychopaths), VHP (Visha Hinutva
Psychopaths), ABVP (All Brahmin Venomous Psychopaths), Bhajan Dal,
Terrorist Sanathan Sansth etc., are communal, castiests who practice
hatred and nepotism after gobbling the Master Key by tampering the fraud
EVMs are continuing their game in Uttar Pradesh.
BSP won the
Panchayat Elections in UP because the elections were conducted using
paper ballots. But lost the Lok Sabha elections because of the fraud
EVMs since Ms Mayawati became very powerful as CM of UP while
distributing the wealth of the state equally among Sarvajan Samaj and
became eligible to become the next PM of Prabuddha Bharath. This was not
tolerated by the 1% chitpawan brahmins. So they defeated her. They are
dreaming to bury the Techno-Politico-Socio Transformation and Economic
Emancipation Movement of the BSP and their Awaken One with Awareness
path without realising that they are seeds that keep sprouting as Bodhi
Trtees.
Nostradamus! — Rightly Predicted the Outcome of the May 2014 General Elections in Indool’s Paradise. Hacke hay in May!
The trend continued and still continues in all the elections just in favour of (Modi)
http://economictimes.indiatimes.com/news/politics-and-nation/2019-general-elections-to-have-paper-trail-electronic-voting-machines-nasim-zaidi-cec/articleshow/51106327.cms
2019 general elections to have paper-trail electronic voting machines: Nasim Zaidi, CEC
NEW
DELHI: Polling for 2019 general elections will be conducted through
paper trail-based electronic voting machines to “enhance transparency”.
We
have reached a stage where people are demanding hundred per cent
deployment of paper audit trail machines to enhance transparency.
We have preserved secrecy (in this system) too. By 2019, the whole country will be covered by (such) machines,” Mr Zaidi said
Once
the votes are cast, the VVPAT-linked EVM immediately takes a printout,
which is preserved for later use to tally in case of a dispute in the
final result. Mr Zaidi, speaking on the theme of “Leveraging Technology
for Transparent and Credible Elections”, stressed that secrecy of voting
will be zealously preserved even in this system.
The trend continued and still continues in all the elections just in favour of Murderer of democratic institutions (Modi).
Ex
CJI SADHASIVAM, shirked his duty & committed a grave error of
judgment by allowing in phased manner the Fraud Tamperable EVMs on the
request of ex CEC SAMPATH because of the 1600 crore cost to replace them
and dealt a fatal blow to the Country’s democracy.
Ex CEC
SAMPATH is number one enemy of Democracy, Liberty, Equality and
fraternity as enshrined in our Constitution for the welfare, happiness
and peace of Sarvajan Samaj.
In fact when the BJP was in
opposition its remotely controlling RSS favored paper ballots which is
now silent after gaining power through the very same fraud EVMs.
http://news.webindia123.com/…/A…/India/20100828/1575461.html
RSS favours paper ballots, EVMs subjected to public scrutinyNew Delhi | Saturday, Aug 28 2010 IST
Joining
the controversy regarding the reliablity of Electronic Voting Machines
(EVMs) which have been questioned by political parties, the RSS today
asked the Election Commission (EC) to revert back to tried and tested
paper ballots and subject EVMs to public scrutiny whether these gadgets
are tamper proof. In an editorial titled ‘Can we trust our EVMs?’, The
Organiser, the RSS mouthpiece, noted it was a fact that till date an
absolutely tamper-proof machine had not been invented and credibility of
any system depends on ‘transparency, verifiability and trustworthiness’
than on blind and atavistic faith in its infallibility. The issue is
not a ‘private affair’ and it involves the future of India. Even if the
EVMs were genuine, there was no reason for the EC to be touchy about it,
the paper commented. The Government and the EC can’t impose EVMs as a
fait accompli on Indian democracy as the only option before the voter.
There were flaws like booth capturing, rigging, bogus voting, tampering
and ballot paper snatching in the ballot paper system of polling leading
the country to switch over to the EVMs and all these problems were
relevant in EVMs too. Rigging was possible even at the counting stage.
What made the ballot papers voter-friendly was that all aberrations were
taking place before the public eye and hence open for corrections
whereas the manipulations in the EVMs is entirely in the hands of powers
that be and the political appointees manning the sytem, the paper
commented. The EVM has only one advantage — ’speed’ but that advantage
has been undermined by the staggered polls at times spread over three to
four months. ‘’This has already killed the fun of the election
process,'’ the paper noted. Of the dozen General Elections held in the
country, only two were through the EVMs and instead of rationally
addressing the doubts aired by reputed institutions and experts the
Government has resorted to silence its critics by ‘intimidation and
arrests on false charges’, the paper observed, recalling the arrest of
Hyederabad-based technocrat Hari Prasad by the Mumbai Police. Prasad’s
research has proved that the EVMs were ‘vulnerable to fraud’. The
authorities want to send a message that anybody who challenges the EC
runs the risk of persecution and harassment, the RSS observed. Most
countries around the world looked at the EVMs with suspicion and
countries like the Netherlands, Italy, Germany and Ireland had all
reverted back to paper ballots shunning EVMs because they were ‘easy to
falsify, risked eavesdropping and lacked transparency’. Democracy is too
precious to be handed over to whims or an opaque establishment and
network of unsafe gizmos. ‘’For the health of Indian democracy it is
better to return to tried and tested methods or else elections in future
can turn out to be a farce,'’ the editorial said.– (UNI) — 28DI28.xml
http://www.assam123.com/america-enlisted-rss-one-biggest-t…/
RSS
is one of the Biggest Terrorist Organisations in the World. They are
Mad Horrorists threat group - shadowy, stealth and discriminatory group
trying to establish hindutva cult.
New Delhi: A US-based risk
management and consulting company has put the Rashtriya Swayamsevak
Sangh (RSS) because RSS is killing so many people and bombing and
cutting of people and using suicide bombing techniques and raping and
honor killing women … it all happened in Gujrat and happening in parts
of the country.. Go get a life and become a Hindu mr…. What is it? the
one who have at least common sense, do u think he or she become hindu?
do u think that? Most of the people in the world becoming muslim without
any pressure, force or demand… think about that…. See that RSS
gentleman who studied about islam to oppose them and became a muslim….
use your common sense and refrain from your bad thoughts and paths.
They
will have the end.. Rss have to be banned in india with its..
hindhuthuva branches.. in south tamilnadu.. this rss and hindhutva
terrorist and Horrorist gang made problem to the people who celebrating
new year of 2015 night..
Increasing threats to the
democratic-secular Indian polity from the Hindutva organizations - a
concise document on the anti-national game-plan of the RSS.
Hence
this technological game of 1% Chitpawan RSS plan has to be defeated by
strengthening the 99% intellectuals by exposing the fradulent EVMs as
done by 80 democracies of the world in the larger interest of Sarvajan
Hitaye Sarvajan Sukhaye i.e., for the peace, happiness and welfare of
all societies including SC/STs/ OBCs/ Minorities and the poor brahmins
and baniyas for distributing the wealth of this country among all
sections of the society as enshrined in the Constitution by making the
Supreme Court to pass orders to replace all fradulent EVMs and till such
time to scrap all elections conducted by these fradulent EVMs and then
to conduct elections with tamper proof voting system to save democracy,
equality, fraternity and liberty.
RSS means Rakshasa Swayam
Sevaks in a non -entity undemocratic organisation with all its 40
avathars VHP (Visha Hindutva Psychopaths), BJP (Bahuth Jiyadha
Psychopaths), BMS (Bhramin Masdoor Sangh), ABVP (All Brahmin Venomous
Psychopaths), Bhajan Dal, Terrorist Sanstha Sangatan, eic., that become
active during all elections for the greed of power for Murderer of
democratic instituitions (Modi) who is just a meant time stooge of the
1% intolerant, violent, militant, shooting, lynching, lunatic, mentally
retarded cannibal chitpawan brahmin psychopaths who always keep heckling
and giggling like mad people thinking that they are great
achievers.Murderer of democratic institutions (Modi) and all its
associate avathars are shani and peda of the nation which is eclipsing
the development and progress as enshrined in the modern Constitution
whose architect is Dr BR Ambedkar.
After gobbling the MASTER KEY
by tampering the fraud EVMs for Murderer of democratic institutions
(Modi) remotely controlled by RSS meaning Rakshasa Swayam Sevaks, a non
-entity undemocratic organisation with all its 40 avathars VHP (Visha
Hindutva Psychopaths), BJP (Bahuth Jiyadha Psychopaths), BMS (Bhramin
Masdoor Sangh), ABVP (All Brahmin Venomous Psychopaths), Bhajan Dal,
Terrorist Sanstha Sangatan, eic., that become active during all
elections for the greed of power for Murderer of democratic
instituitions (Modi) who is just a meant time stooge of the 1%
intolerant, violent, militant, shooting, lynching, lunatic, mentally
retarded cannibal chitpawan brahmin psychopaths who always keep heckling
and giggling like mad people thinking that they are great achievers.
They
are Shani and Pedal of the nation trying to bury the
Techno-Politico-Socio Transformation and Economic Emancipation Movement
and the teachings of the Awaken One with Awareness without knowing that
they are seeds that keep sprouting as Bodhi Trees.
If all the fraud EVMs are replaced by paper ballots they will not even get 1% of the votes.
Only
Ms Mayawati’s BSP which got majority of the seats in UP Panchayat
Elections with these paper ballots will the not only become the CM of UP
but also the next PM of Prabuddha Bharath.
RSS’s Mohan
Bhagwat,Bhaiyyaji Joshi and 41 regional pracharaks are all drop outs
including Mohan Agarwal.Also Ram Lal and Ram Madhav,Rajnath Singh and
Amit Shahlike doubtful education of Murderer of democratic institutions
(Modi).
Section 25- Charnel ground
https://www.youtube.com/watch?Mahāsatipaṭṭhānasuttaṃ (Pali) - 5 Kāyānupassanā paṭikūlamanasikārapabbaṃ- 05:39 mins
Chinese Buddha Chants - Best for Meditation-29:45 mins
{excerpt}
Potthapada, perception arises first, and knowledge after. And the arising of knowledge comes from the arising of perception. One discerns, ‘It’s in dependence on this that my knowledge has arisen.’ Through this line of reasoning one can realize how perception arises first, and knowledge after, and how the arising of knowledge comes from the arising of perception.
>> Sutta Piṭaka >> Digha Nikāya
[mahā-parinibbāna]
This sutta gathers various instructions the Buddha gave for the
sake of his followers after his passing away, which makes it be a very
important set of instructions for us nowadays.
Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:
And what, Ānanda, is that discourse on the Dhamma which is called Dhammādāsa, possessed of which the ariyasāvaka, if he so desires, can declare of himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no more pettivisaya, no more state of unhappiness, of misfortune, of misery, I am a sotāpanna, by nature free from states of misery, certain of being destined to sambodhi?
(The Mirror of the Dhamma)
I will expound the discourse on the Dhamma which is called Dhammādāsa, possessed of which the ariyasāvaka, if he so desires, can declare of himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no more pettivisaya, no more state of unhappiness, of misfortune, of misery, I am a sotāpanna, by nature free from states of misery, certain of being destined to sambodhi.
Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:
He is endowed with Dhamme aveccappasāda:
He is endowed with Saṅghe aveccappasāda:
Sato should you remain, bhikkhus, and sampajānas. This is our intruction to you.
And how, bhikkhus, is a bhikkhu sato? Here, bhikkhus, a bhikkhu
Thus, bhikkhus, is a bhikkhu sato. And how, bhikkhus, is a bhikkhu sampajāna? Here, bhikkhus,
Thus, bhikkhus, is a bhikkhu sampajāna. Sato should you remain, bhikkhus, and sampajānas. This is our intruction to you.
– Ananda, the twin sala trees are in full bloom, though it is not the
season of flowering. And the blossoms rain upon the body of the
Tathagata and drop and scatter and are strewn upon it in worship of
the Tathagata. And celestial coral flowers and heavenly sandalwood
powder from the sky rain down upon the body of the Tathagata, and drop
and scatter and are strewn upon it in worship of the Tathagata. And the
sound of heavenly voices and heavenly instruments makes music in the air
out of reverence for the Tathagata.
It is not by this, Ānanda, that the Tathāgata is respected, venerated,
esteemed, paid homage and honored. But, Ananda, any bhikkhu or
bhikkhuni, layman or laywoman, remaining dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna,
living in accordance with the Dhamma, that one respects, venerates,
esteems, pays homage, and honors the Tathāgata with the most excellent
homage. Therefore, Ānanda, you should train yourselves thus: ‘We will
remain dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, living in accordance with the Dhamma’.
– ‘To some of you, Ānanda, it may occur thus: ‘The words of the Teacher
have ended, there is no longer a Teacher’. But this, Ānanda, should not,
be so considered. That, Ānanda, which I have taught and made known to
you as the Dhamma and the Vinaya, will be your Teacher after my passing away.
(Dhammādāsa)
Pāḷi
Dhammādāsaṃ nāma dhamma-pariyāyaṃ desessāmi, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ·āpāya-duggati-vinipāto, sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti.
Katamo ca so, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ·āpāya-duggati-vinipāto, sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti?
Idh·ānanda, ariyasāvako Buddhe aveccappasāda samannāgato hoti:
Dhamme aveccappasāda samannāgato hoti:
Saṅghe aveccappasāda samannāgato hoti:
Ariya-kantehi sīlehi samannāgato hoti
Ayaṃ kho so, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ·āpāya-duggati-vinipāto, sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti
Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī.
Katha·ñca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu
kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.
Evaṃ kho, bhikkhave, bhikkhu sato hoti. Katha·ñca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave,
Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī ti.
– Sabbaphāliphullā kho, Ānanda, yamakasālā akālapupphehi. Te
tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa
sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni
antalikkhe vattanti tathāgatassa pūjāya.
Na kho, Ānanda, ettāvatā Tathāgato sakkato vā hoti garukato vā mānito vā pūjito vā apacito vā. Yo kho, Ānanda, bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, so Tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati, paramāya pūjāya. Tasmātih·ānanda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārin·oti. Evañ·hi vo, Ānanda, sikkhitabba nti.
– ‘Siyā kho pan·ānanda, tumhākaṃ evam·assa: ‘atīta-satthukaṃ pāvacanaṃ, natthi no satthā’ ti. Na kho pan·etaṃ, Ānanda, evaṃ daṭṭhabbaṃ. Yo vo, Ānanda, mayā Dhammo ca Vinayo ca desito paññatto, so vo mam·accayena satthā.
‘இதிபி ஸொ பகவா அரஹங் ஸம்மாஸம்புத்தொ விஜ்ஜாசரணஸம்பனொ ஸுகதொ லோகவிது அனுத்தரொ புரிஸதம்மஸாரதி ஸத்த தேவமனுசானங் புத்தொ பகவா,தி.
பாளி
தம்மாதாஸ
தம்மாதாஸங் நாம
தம்மா-பரியாயங், யேன ஸம்மன்னாகதொ ஆரியஸாவகொ ஆகன்கமானொ அட்டணாவ அட்டாணங்
ப்யா - கரெய்ய: கின-நிரயோ-மி கின-திர்ச்சான-வொனி
கின-பெட்டிவிசவொ கின் அப்பாவ-துக்கதி-வினிபாதொ, ஸோதாப்பன்னொ - ஹமஸ்மி அவினிபாதொ-தம்மொ நியதொ ஸம்போதி பரயனொ’தி.
கதமொ ச ஸொ, ஆனந்தா,
தம்மாதாஸொ தம்மா-பரியாயவொ, யேன ஸம்மன்னாகதொ ஆரியஸாவகொ ஆகன்கமானொ
அட்டணாவ அட்டாணங் ப்யா - கரெய்ய: கின-நிரயோ-மி கின-திர்ச்சான-வொனி
கின-பெட்டிவிசவொ கின் அப்பாவ-துக்கதி-வினிபாதொ, ஸோதாப்பன்னொ - ஹமஸ்மி
அவினிபாதொ-தம்மொ நியதொ ஸம்போதி பரயனொ’தி?
இத்’ஆனந்தா, ஆரியஸாவகொ புத்தே அவெச்சப்பஸாத ஸம்மன்னாகதொ ஹோதி
பாளி
‘இதிபி ஸொ பகவா அரஹம் ஸம்மாஸம்புத்தொ விஜ்ஜாசரனொஸம்பன்னொ ஸுகதொ லோகவிது அனுத்தரொ புரிஸதம்மஸாரதி ஸத்தா தேவமனுஸ்ஸானம் புத்தொ பகவா’தி.
தம்மெ அவெச்சப்பஸ்ஸாத ஸம்மன்னாகததொ ஹோதி:
ஸ்வாகாதொ பகவதா தம்மொ ஸந்திதிகொ அகாலிகொ எதிபசஸ்ஸிகொ ஒபனேவிகொ பச்சதம் வெதிதப்பொ வின்னுஹி’தி.
ஸங்கே அவெச்சப்பஸ்ஸாத ஸம்மன்னாகததொ ஹோதி:
Saṅghe aveccappasāda (சான்றோர் இடத்தில் தன்னம்பிக்கை)யாக குணிக்கப் படுகிரார்.
ஸுப்பதிபன்னொ
பகவதொ ஸாவகச்ங்கொ, உஜ்ஜுபதிபன்னொ பகவதொ ஸாவகச்ங்கொ, ஞாயபதிபன்னொ பகவதொ
ஸாவகச்ங்கொ, ஸாமிசிதிபன்னொ பகவதொ ஸாவகச்ங்கொ, வாதிதம் சத்தாரி
புரிஸவுக்கானி, ஏஸ பகவதொ ஸாவகச்ங்கொ, ஆஹுனெய்யொ பாஹுனெய்யொ அன்ஞலிகாரனியொ
அனுத்தரம் புண்யக்கேதம் லோகஸ்ஸ’தி.
அகந்தேஹி அச்சிதேஹி அஸபலேஹி அக்கம்மாசஸேஹி புஜ்ஜஸ்ஸேஹி வின்யுபஸத்தேஹி அபராமதேஹி ஸமாதிஸம்வதனிகேஹி.
அ
யங் கொ ஸொ,ஆனந்தா,தம்மதாஸொ தம்மா-பரியாயொ, வென ஸம்மன்னாகததொ ஆரியஸாவகொ
ஆக்கன்கமானொ அட்டனாவ அட்டானம் ப்வா-கரேவ்வா ‘
கின-நிரவொ-மி-கின-திரச்சானி-வொனி
கின-பெட்டிவிஸவொ’அபாயொ-துக்கதி-
நிவதொ ஸம்போதி-பராயனொ’ தி
ஸதொ, பிக்காவெ, பிக்கு விஹாரெய்ய ஸம்பஜனொ அ யங் வொ அமாக்ஹம் அனுஸாஸனி.கதான்யச, பிக்காவெ, பிக்கு ஸாதொ ஹோதி? இதா, பிக்காவெ, பிக்கு
காயெ காயானுபஸ்ஸி விஹாரதி ஆதாபி ஸம்பஜானொ ஸதிமா, வினய்ய லோகெ அபிஜ்ஜா-தொம்மஸம்; வெதன்னாஸு வெதனானுபஸ்ஸி விஹாரதி ஆதாபி ஸம்பஜானொ ஸதிமா, வினய்ய லோகெ அபிஜ்ஜா-தொம்மஸம்; சித்தெ சித்தானுபஸ்ஸி விஹாரதி ஆதாபி ஸம்பஜானொ ஸதிமா, வினய்ய லோகெ அபிஜ்ஜா-தொம்மஸம்; தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி ஆதாபி ஸம்பஜானொ ஸதிமா, வினய்ய லோகெ அபிஜ்ஜா-தொம்மஸம்.
ஏவங் கொ, பிக்காவெ, பிக்கு ஸாதொ ஹோதி.கதான்யச, பிக்காவெ, பிக்கு ஸம்பஜானொ ஹோதி? இதா, பிக்காவெ.
பிக்கு அபிஹிகந்தெ பதிக்கந்தெ ஸம்பஜானகாரி ஹோதி, ஆலோகித விலோகித ஸம்பஜானகாரி ஹோதி.ஸமிஞ்ஜிதெ பஸாரிதெ ஸம்பஜானகாரி ஹோதி. ஸங்காதிபட்டாசிவரதாரனெ ஸம்பஜானகாரி ஹோதி. அஸிதெ பிதெ காவிதெ ஸாவிதெ ஸம்பஜானகாரி ஹோதி. உச்சாரபஸ்ஸவகம்மா ஸம்பஜானகாரி ஹோதி. காதெ,திதெ,நிஸின்னெ ஸுதெ ஜாகரிதெ பாஸிதெ துனிஹிபாவெ ஸம்பஜானகாரி ஹோதி.
ஏவங் கொ, பிக்காவெ, பிக்கு ஸம்ப்ஜானொ ஹோதி.ஸாதொ,பிக்காவெ, பிக்கு விஹாரெய்ய ஸம்ப்ஜானொ. அ யங் வொ அம்ஹாகம் அனுஸாஸனி தி.
- ஸப்பாபாலிபுல்லா கொ, ஆனந்தா, வமகஸாலா அகலப்புப்ஹேஹி. தெ ததாகதஸ்ஸ ஸரிரங் ஒகிரந்தி அஜ்ஜொகிரந்தி அபிஹிப்பகிரந்தி ததாகதஸ்ஸ பூஜாய. திப்பானிபி மனதாரபுப்பாஹானிபி அந்தலிக்ஹா பாபதந்தி. தானி ததாகதஸ்ஸ ஸரிரங் ஒகிரந்தி அஜ்ஜொகிரந்தி அபிஹிப்பகிரந்தி ததாகதஸ்ஸ பூஜாய. திப்பானிபி சந்தனாசுன்னானி அந்தலிக்ஹா பாபதந்தி. தானி ததாகதஸ்ஸ ஸரிரங் ஒகிரந்தி அஜ்ஜொகிரந்தி அபிஹிப்பகிரந்தி ததாகதஸ்ஸ பூஜாய. திப்பானிபி துரியானி அந்தலிக்ஹெ வஜ்ஜந்தி ததாகதஸ்ஸ பூஜாய. திப்பானிபி அந்தலிக்ஹெ வட்டந்தி ததாகதஸ்ஸ பூஜாய.
நா கொ,
ஆனந்தா, எத்தவதா ததாகதொ ஸக்கதொ வ ஹோதி கருகதொ வ மானிதொ வ பூஜிதொ வ அபசிதொ
வ. யொ கொ. ஆனந்தா, பிக்கு வ பிக்குனி வ உபாஸகொ வ உபாஸிகா வ
தம்மனுதம்மாபதிபன்னொ விஹாரதி ஸாமிசிபதிபன்னொ அனுதம்மாசாரி, ஸொ ததாகதம்
ஸக்கரொதி கரும் கரோதி மானதி பூஜேதி அபசிவதி பரமாய பூஜெய. தஸ்மாத்ஹி ஆனந்தா,
தம்மனுதம்மாபதிபன்னா விஹாரிஸாம ஸாமிசிபதிபன்னா அனுதம்மாசாரி’னோதி.
ஏவன்ஹி வொ ஆனந்தா, ஸிக்ஹிதப்ப நிதி.
-ஸிவா கொ பன்’ஆனந்தா, தும்ஹாகம்ஏவம்’அஸ்ஸ: ‘அதித-ஸத்துக்கம் பாவசனம், னத்தி நொ ஸத்தா தி. நா கொ பன்’னெதம்.ஆனந்தா, ஏவங் தத்தாத்தம். யொ வொ, ஆனந்தா, மயா தம்மொ ச வினயொ ச தேஸிதொ பன்னதொ. ஸொ வொ மம்’அசவென ஸத்தா.
1965 Tue Aug 23 2016
7）中國古代（傳統） 星期二1965年8月23日2016At庫系那拉休息的最後的地方 在這裡，阿難，一個ariyasāvaka被賦予了Buddheaveccappasāda： 災害，事故自己虔誠的，可敬的，有福了，聖潔。這個詞通常被用作一個佛的稱號或名稱，特別值得釋迦牟尼尊者，聖潔，神聖的一座尊嚴的人，一個聖人，聖人;一個誰獲得最後的聖潔，阿羅漢知識，學習，獎學金，科學;智慧誰走好，快樂，最好了解宇宙。佛無與倫比的，卓越的，無與倫比的，至高無上的首屈一指的猛男，性能力老師，大師的共同稱號看到DEVO知曉，理解;擁有知識，喚醒，明智的;擴大，全面的虔誠，莊嚴的，有福了，聖潔。這個詞通常被用作一個佛的稱號或名稱，inparticular，釋迦牟尼見 他天生具有Dhammeaveccappasāda： 他天生具有Saṅgheaveccappasāda：
A hearer, listener, pupil;”>這個詞通常被用作一個佛的稱號或名稱，特別是釋迦牟尼sāvakasaṅgho，=>聽者，聽眾，學生; Worshipful, venerable, blessed, holy.”>直爽，誠實，正直bhagavato（N | NOM）=>虔誠的，可敬的，有福了，聖潔。 Method, manner, means;”>弟子ñāyappaṭipanno（N | NOM）=>方法，方式，手段; A hearer, listener, pupil;”>這個詞通常被用作一個佛的稱號或名稱，特別是釋迦牟尼sāvakasaṅgho，=>聽者，聽眾，學生; Worshipful, venerable, blessed, holy.”>bhagavato（N | NOM）=>虔誠的，可敬的，有福了，聖潔。 Namely, that is to say cattāri => Four purisayugāni => Manhood, virility aṭṭha => Eight purisapuggalā, => Manhood, virility esa => see eso bhagavato (N|NOM) =>”>弟
子yadidaṃ（N |
ACC）=>也就是說，也就是說cattāri=>四purisayugāni=>猛男，性能力aṭṭha=>八
purisapuggalā，=>猛男，性能力ESA =“看ESO bhagavato（N | NOM）=>虔誠的，可敬的，有福了，聖潔。 Sacrificial, worthy of offerings, worshipful pāhuneyyo (N|NOM) => Sufficient
“>一個discipleāhuneyyo（N | NOM）=>犧牲，值得供養，崇拜pāhuneyyo（N | NOM）=>足夠
Pre-eminence, supremacy puññakkhettaṃ (N|ACC) => Meritoriousness, merit, good workslokassā’ => see akkhāyikā and lokāyataṃ ti.”>=>預隆起，至上puññakkhettaṃ（N | ACC）=>瑜，任人唯賢，好workslokassā’=>看到akkhāyikā和lokāyataṃTI |恭敬的稱呼通過提高聯手額頭anuttaraṃ（ACC N）進行。
">Ariya-kantehisīlehisamannāgato霍蒂他天生具有一戒是認同的ariyas，
Uninjured, intact, faultless“>acchiddehi =>無恙，二完好，完美
Intransitive
“>akammāsehi=>不及
">自由民
Unconquered
“>aparāmaṭṭhehi=>不可征服
samādhisaṃvattanikehi。
">安寧，自濃度，平靜
這阿難，是正法被稱為Dhammādāsa，話語具有其中ariyasāvaka，如果他打算這樣做，可以聲明自己：“對我來說，有沒有更niraya，沒有更多的tiracchāna-約尼，沒有更多的pettivisaya ，不幸的沒有更多的狀態，不幸的，痛苦的，我是一個須陀洹，通過痛苦的性質freefrom狀態，某些被注定菩提。 …see satipaṭṭhāno
“>kāyānupassī=“看satipaṭṭhāno
Ardent, zealous, strenuous, active
“>ATAPI =>熱情洋溢，充滿熱心，費勁，活躍
Of retentive memory or active mind, thoughtful, reflecting
“>satimā，=>的保持內存或積極的心態，周到，體現
制服，征服，抑制;指導，教育，培訓
abhijjhā-domanassaṃ; Feeling, sensation, perception;”>vedanāsu=>感覺，感覺，知覺;疼痛，痛苦
">疼痛，痛苦
Ardent, zealous, strenuous, active
“>ATAPI =>熱情洋溢，充滿熱心，費勁，活躍
Of retentive memory or active mind, thoughtful, reflecting
“>satimā，=>的保持內存或積極的心態，周到，體現
制服，征服，抑制;指導，教育，培訓
abhijjhā-domanassaṃ; To paint, to variegate
“>citte =>畫，以斕
To dwell, sojourn, live
“>viharati（VB）=>同住，小住，活
Knowing, understanding, conscious
“>sampajāno（N | NOM）=>知法，懂法，自覺
To remove, put away;”>vineyya =>要刪除，放好;制服，征服，抑制;指導，教育，培訓
abhijjhā-domanassaṃ; Justly, righteously
“>dhammesu（N | LOC）=>公正，公義
To dwell, sojourn, live
“>viharati（VB）=>同住，小住，活
Knowing, understanding, conscious
“>sampajāno（N | NOM）=>知法，懂法，自覺
To remove, put away;”>vineyya =>要刪除，放好;制服，征服，抑制;指導，教育，培訓
abhijjhā-domanassaṃ。 因此，比丘，是比丘佐藤。怎麼樣，比丘，是比丘sampajāno？在這裡，比丘， 因此，比丘，是比丘sampajāno。佐藤你應該保持，比丘，和sampajānos。這是我們按照壓你。 - 阿難，雙涼亭樹盛開，雖然它不開花的季節。並在如來的身體和下降和分散隨心雨
在如來的崇拜在它的點綴。和天體的珊瑚花和從天上下雨地倒在了如來的身體天上的檀香粉，抗摔和散射，並在如來的崇拜在它的點綴。和天上的聲音和天上的樂器的聲音，使音樂在空氣中出崇敬如來。 它不是這個，阿難，即如來得到尊重，崇敬，尊敬，拜謁和榮幸。但是，阿難，任何比丘或比丘尼，外行或laywoman，其餘dhamm’ānudhamma’p'paṭipanna，sāmīci’p'paṭipanna，生活按照佛法，那一個方面，尊崇，推崇，表示敬意和榮譽如來與最優秀的敬意。因此，阿難，你應該這樣訓練自己：“我們將繼續dhamm’ānudhamma’p'paṭipanna，sāmīci’p'paṭipanna，生活按照正法”。 “對某些人的你，阿難，它可能會因此發生：”老師的話已經結束，但已不再是教師。但對此，阿難，不應該如此認為。也就是說，阿難，這是我教過，並知會你的佛法和律，將我去世之後成為你的老師。 在這裡，阿難，一個ariyasāvaka被賦予了Buddheaveccappasāda： 經文合了佛為他的追隨者的緣故他的逝世，這使得它成為一個指令組非常重要對我們今天以後的各種指令。 …
http://www.buddha-vacana.org/suttapitaka.html
http://www.bali3d.com/highres/bud1-shockwave.php
http://www.bali3d.com/buddhist-temple.php
http://www.youtube.com/watch?v=mafxI1YiED4&feature=related
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健康與和諧：純粹的放鬆 - 享受沉默
http://www.youtube.com/watch?v=lVeCx0bM7Xg&feature=related
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禪意花園♫✿
http://www.youtube.com/watch?v=d9SCrpXN3EE&feature=related
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冥想（禪宗音樂）
http://www.sharewareconnection.com/software.php?list=Chakra+Mandala
http://www.sharewareconnection.com/shiny-clock-screensaver.htm
http://www.sacbee.com/2012/07/18/4640066/website-lets-you-create-free-animated.html
http://www.youtube.com/watch?v=IjB6l3Qz2HE
http://www.youtube.com/watch?v=x6U7xIZKrBM
最頂級的佛教唱誦和音樂 千手觀音
http://www.youtube.com/watch?v=gcYLO8haYas
頂級高清佛教唱誦 佛教聖歌與和平音樂 - 寒山寺
http://www.youtube.com/watch?feature=endscreen&NR=1&v=3GhE_lUQrok
林封停穆馇嗯，琵琶，二胡，笛子
http://www.youtube.com/watch?feature=endscreen&NR=1&v=bbgHZWwyhcQ
六字真言 - 原始的擴展Version.wmv
http://www.youtube.com/watch?v=-c9-XaA2f00&feature=relmfu
佛教聖歌 - 心經（梵文）由IMEE大井
http://www.youtube.com/watch?v=CR3dM-GlZK8
放鬆 - 佛冥想音樂 - 禪宗花園 - 古今龜尾
13484371意見
http://www.youtube.com/watch?v=EuJdzRcW174&feature=related
meditacion - MUSICA段dormir（EXCELENTE）
8122639瀏覽
http://www.youtube.com/watch?v=-No-226O0tg&feature=related
曲藝德relajación
8小時
2171656瀏覽 請關注：
http://www.youtube.com/watch?v=oLel1sMDpEM&list=LPWCeFjm-hYPo&index=1&feature=plcp
對於
佛教冥想 - 喇嘛歐雷·尼達爾 http://www.youtube.com/watch?v=-49FV0Bs6mw&list=LPWCeFjm-hYPo&index=2&feature=plcp
對於
在花園佛 - 高清 - 舒緩自然佛冥想
http://www.youtube.com/watch?v=E2a5RZjzC8A&list=LPWCeFjm-hYPo&index=3&feature=plcp http://www.youtube.com/watch?v=B0mtGoFU59k
對於
RATANA經文（2/4）佛法講座比丘菩提 - 1時01分27秒 - 部分2/4
http://www.youtube.com/watch?v=dXWz9ugecgQ
對於
RATANA經文（3/4）佛法講座比丘菩提 - 1時03分16秒的一部分3/4
http://www.youtube.com/watch?v=n1cbVp6P0Ag
對於
RATANA經文（4/4）佛法講座比丘菩提 - 1時02分13秒的一部分4/4 請關注： http://io9.com/buddhism/ http://www.youtube.com/watch?v=EwuQRUuZ76w&feature=player_embedded~~V -10：09分鐘] 對於
猴子遇見佛
一個兒童動畫系列在倫理哲學彩虹色，腸痛苦的教訓 Annalee Newitz 一個經典的兒童動漫節目，使得它的方式橫跨太平洋是猴子魔術，
它充滿了戰鬥，開玩笑說。 。 。大約非常深刻的教訓
哲學和倫理學。我喜歡這一個特別，在那裡遇見猴子
佛，並獲悉他不過是宇宙中的一個微不足道點佔用
佛陀和自私引起疼痛給他人。完成
迷幻動畫猴深潛入佛的思想和品牌
有關存在的本質可怕的發現。最好的部分是，
整個事情是基於實際的佛教故事。 這裡是有彈性的開放信貸序列把這當回事怪異（悲劇性忘了）演出。 在冠冕堂皇的北方邦為2017年調查的號角，瑪雅瓦蒂沒有放過任何人 https://in.news.yahoo.com/robot-monk-blends-science-buddhism-chinese-temple-022046666.html
機器人和尚在中國寺廟融合科學與佛教
http://www.hindustantimes.com/india/jodhpur-dalits-against-liquor-shop-say-they-ve-converted-to-buddhism/story-66WtTi1jP436dwxVFIRO1N.html
焦特布爾：SC /對酒店ST公司說，他們已經皈依佛門 https://in.news.yahoo.com/scheduled-caste-commission-report-scs-010500542.html
賤民委員會報告：“旺沒有得到SC funds’https：//in.news.yahoo.com/robot-monk-blends-science-buddhism-chinese-temple-022046666.html
機器人和尚在中國寺廟融合科學與佛教 由約瑟夫·坎貝爾 路透社 2016年4月23日
https://www.rt.com/viral/340638-buddha-robot-longquan-beijing/
佛BOT：中國寺廟報名微型機器人和尚提振教導（視頻）
http://wisdomquarterly.blogspot.in/2009_04_01_archive.html 智慧季度：美國佛教雜誌 https://www.youtube.com/watch?v=SfsfoV0hUa0&list=RDSfsfoV0hUa0#t=32
摩訶三昧耶經文:::大會議〜長部唄〜
了解更多flickr.com 在日本東京，真人大小的機動戰士
Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda: Calamity, accident Own He is endowed with Dhamme aveccappasāda: bhagavato (N|NOM) => Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, in particular, Sākyamuni sāvakasaṅgho, => A hearer, listener, pupil; a disciple ujuppaṭipanno (N|NOM) => Straight, right, direct; straightforward, honest, upright bhagavato (N|NOM) => Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, in particular, Sākyamuni sāvakasaṅgho, => A hearer, listener, pupil; a disciple ñāyappaṭipanno (N|NOM) => Method, manner, means; suitable manner, propriety, right conduct, justice bhagavato (N|NOM) => Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, in particular, Sākyamuni sāvakasaṅgho, => A hearer, listener, pupil; a disciple sāmīcippaṭipanno (N|NOM) => Correctness, propriety, proper or respectful act or duty akhaṇḍehi => Unbroken, intact, entire This, Ānanda, is the discourse on the Dhamma which is called Dhammādāsa, possessed of which the ariyasāvaka, if he so desires, can declare of himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no more pettivisaya, no more state of unhappiness, … kāye => Referring to the body
Thus, bhikkhus, is a bhikkhu sato. And how, bhikkhus, is a bhikkhu sampajāno? Here, bhikkhus, Thus, bhikkhus, is a bhikkhu sampajāno. Sato should you remain, bhikkhus, and sampajānos. This is our intruction to you. It is not by this, Ānanda, that the Tathāgata is respected, venerated, esteemed, paid homage and honored. But, Ananda, any bhikkhu or bhikkhuni, layman or laywoman, remaining dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna, living in accordance with the Dhamma, that one respects, venerates, esteems, pays homage, and honors the Tathāgata with the most excellent homage. Therefore, Ānanda, you should train yourselves thus: ‘We will remain dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna, living in accordance with the Dhamma’.
At Kusinara
Last Place of Rest
Worshipful, venerable, blessed, holy. This word is generally used as an
epithet or name of a Buddha, in particular, Sākyamuni Worthy, venerable,
sanctified, holy A venerable person, a holy man, a saint; one who has
attained final sanctification, an arhat Knowledge, learning,
scholarship, science; wisdom Who walks well, happy, best Knowing the
universe. A common epithet of a Buddha Unrivaled, preeminent,
incomparable, supreme second to none Manhood, virility A teacher, master
see devo Known, understood; possessing knowledge, awakened, wise;
expanded, full-blown Worshipful, venerable, blessed, holy. This word is
generally used as an epithet or name of a Buddha, inparticular,
Sākyamuni see
He is endowed with Saṅghe aveccappasāda:
bhagavato (N|NOM) => Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, in particular, Sākyamuni sāvakasaṅgho (N|NOM) => A hearer, listener, pupil; a disciple yadidaṃ (N|ACC) => Namely, that is to say cattāri => Four purisayugāni => Manhood, virility aṭṭha => Eight purisapuggalā, => Manhood, virility esa => see eso bhagavato (N|NOM) => Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, in particular, Sākyamuni sāvakasaṅgho
(N|NOM) => A hearer, listener, pupil; a discipleāhuneyyo (N|NOM)
=> Sacrificial, worthy of offerings, worshipful pāhuneyyo (N|NOM) => Sufficient
dakkhiṇeyyo (N|NOM) => Worthy of offerings añjalikaraṇīyo (N|NOM) => The hollow of the joined hand; a respectful salutation performed by raising the joined hands to the forehead anuttaraṃ (N|ACC) => Pre-eminence, supremacy puññakkhettaṃ (N|ACC) => Meritoriousness, merit, good workslokassā’ => see akkhāyikā and lokāyataṃ ti. => see iti
Ariya-kantehi sīlehi samannāgato hoti He is endowed with a sīla which is agreeable to the ariyas,
acchiddehi => Uninjured, intact, faultless
asabalehi => Improper, wrong, sinful
akammāsehi => Intransitive
bhujissehi => A freed slave, a freedman; a freeman
viññūpasatthehi => Intelligent, wise, learned, discreet
aparāmaṭṭhehi => Unconquered
samādhisaṃvattanikehi. => Agreement, peace, reconciliation; tranquillity, self-concentration, calm
of misfortune, of misery, I am a sotāpanna, by nature freefrom states
of misery, certain of being destined to sambodhi.
kāyānupassī => see satipaṭṭhāno
viharati (VB) => To dwell, sojourn, live
ātāpī => Ardent, zealous, strenuous, active
sampajāno (N|NOM) => Knowing, understanding, conscious
satimā, => Of retentive memory or active mind, thoughtful, reflecting
vineyya => To remove, put away; to subdue, conquer, restrain; to instruct, educate, train
loke => Brahman
abhijjhā-domanassaṃ; => Covetousness
vedanāsu => Feeling, sensation, perception; pain, suffering
vedanānupassī => Feeling, sensation, perception; pain, suffering
viharati (VB) => To dwell, sojourn, live
ātāpī => Ardent, zealous, strenuous, active
sampajāno (N|NOM) => Knowing, understanding, conscious
satimā, => Of retentive memory or active mind, thoughtful, reflecting
vineyya => To remove, put away; to subdue, conquer, restrain; to instruct, educate, train
loke => Brahman
abhijjhā-domanassaṃ; => Covetousness
citte => To paint, to variegate
cittānupassī => Name of a nakkhatta
viharati (VB) => To dwell, sojourn, live
ātāpī => Ardent, zealous, strenuous, active
sampajāno (N|NOM) => Knowing, understanding, conscious
satimā, => Of retentive memory or active mind, thoughtful, reflecting
vineyya => To remove, put away; to subdue, conquer, restrain; to instruct, educate, train
loke => Brahman
abhijjhā-domanassaṃ; => Covetousness
dhammesu (N|LOC) => Justly, righteously
dhammānupassī => see anudhammo
viharati (VB) => To dwell, sojourn, live
ātāpī => Ardent, zealous, strenuous, active
sampajāno (N|NOM) => Knowing, understanding, conscious
satimā, => Of retentive memory or active mind, thoughtful, reflecting
vineyya => To remove, put away; to subdue, conquer, restrain; to instruct, educate, train
loke => Brahman
abhijjhā-domanassaṃ. => Covetousness
– Ananda, the twin sala trees are in full bloom, though it is not the season of flowering. And the blossoms rain upon the body of the Tathagata and drop and scatter and
are strewn upon it in worship of the Tathagata. And celestial coral flowers and heavenly sandalwood powder from the sky rain down upon the body of the Tathagata, and drop and scatter and are strewn upon it in worship of the Tathagata. And the sound of heavenly voices and heavenly instruments makes music in the air out of reverence for the Tathagata.
‘To some of you, Ānanda, it may occur thus: ‘The words of the Teacher have ended, there is no longer a Teacher’. But this, Ānanda, should not, be so considered. That, Ānanda, which I have taught and made known to you as the Dhamma and the Vinaya, that will be your Teacher after my passing away.
Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:
sutta
gathers various instructions the Buddha gave for the sake of his
followers after his passing away, which makes it be a very important set
of instructions for us nowadays.
…
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bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
bhikkhu => A beggar; a mendicant friar; a Buddhist monk
abhikkante => Advanced, having approached
Beautiful; excellent,
Withered; exhausted
paṭikkante => To step backwards, retreat, depart; to return
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
ālokite => Looking at, regarding, seeing
vilokite => Looking, a look
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
samiñjite => To be moved, tremble, falter
pasārite => To stretch out, spread out, expand, exhibit, expose
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
saṅghāṭipattacīvaradhāraṇe => One of the three robes of a Buddhist monk
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
asite => A sickle
pīte => Yellow
khāyite => Eaten
sāyite => Lying, sleeping
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
uccārapassāvakamme => Utterance, pronunciation
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
gate => One whose journey is ended, who has reached his destination
ṭhite => Standing up
nisinne => Seated
sutte => A string, thread; a portion of the Buddhist scriptures; a rule, aphorism
jāgarite => Waking, watching, vigil
bhāsite => One who speaks or utters
tuṇhībhāve => Silently, without speaking
sampajānakārī => Knowing, understanding, conscious
hoti. => see bhavati, To be; to exist; to become; to take place; to befall; to behave
Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī ti.
1965 Tue Aug 23 2016
7）中國古代（傳統）
1965年星期二2016年8月23日
B.節上Khandhas（自己）
進而，比丘，比丘住在dhammas觀察dhammas（名稱論藏及（dhammaṃ）自然/環境/質量/性能/特性的第一本書;功能/常規/責任;對象/事/主意/現象;學說;法律;德/虔誠，正義，法律或佛的真相;佛經;宗教在論藏和（dhammaṃ）自然/環境/質量/性能/特性的第一本書的名稱的門檻;功能/實習/職責;對象/事/主意/現象;原則;法律;德/虔誠，公正;佛的法律或事實;佛經;宗教）參照五個khandhas（自己的）。進而，比丘，如何比丘住在dhammas觀察dhammas（名稱論藏及（dhammaṃ）自然/環境/質量/性能/特性的第一本書;功能/常規/責任;對象/事/主意/現象;原則;法律;德/虔誠，正義，法律或佛的真相;佛經;宗教在論藏和（dhammaṃ）自然/環境/質量/性能/特性的第一本書的名稱門檻;功能/常規/責任;對象/事/主意/現象;原則;法律;德/虔誠，正義，法律或佛的真相;佛經;宗教）參照五個khandhas（自己的）？
在這裡，比丘，比丘[洞察】：“這就是魯帕（表格，數字，形狀，圖像，表示;身體;在克口頭或名義形式;美;自然狀態;特性），這樣是samudaya（上升，產地，展開;首創，引起;魯帕（表格，數字，形狀，多種）;圖像，表示;身體;在克口頭或名義形式;美;自然狀態;特性），這就是逝去魯帕（表格，數字，形狀，圖像，表示;身體;在克口頭或名義形式;美;自然狀態;特性）;這就是維達納（感覺/感覺/知覺，疼痛/痛苦），這就是在samudaya（上升，產地，展開;首創，引起;眾多）維達納的（感覺/感覺/知覺，疼痛/痛苦），這就是逝去維達納的（感覺/感覺/知覺，疼痛/痛苦）;這就是桑娜（感覺，知覺，知覺，智力，思想，標誌，手勢;名），這樣是samudaya（上升，產地，展開;首創，引起;智力，思想;桑納（感，知覺，知覺的眾多）標誌，手勢;名），這樣的是逝去的Sanna（感覺，知覺，知覺，智力，思維，標誌，手勢;名）;這就是saṅkhāra（建設，編制，完善，美化;聚集;事;業力;在skandhas）saṅkhāra（建設，編制，完善，美化，比如是samudaya（大量上升，產地，展開;首創，引起）;聚集;事;業力;在skandhas），這就是逝去saṅkhāra（建設，編制，完善，美化的;聚集;事;業力;在skandhas）;這就是viññāṇa（智力，知識，意識，思想，心靈），這樣是samudaya（上升，產地，展開;首創，原因;許多）viññāṇa的（智力，知識，意識，思想，心靈），這樣是及格走viññāṇa的（智力，知識，意識，思想，心靈）“。
因此，他住在dhammas觀察dhammas（在論藏和（dhammaṃ）自然/環境/質量/性能/特性的第一本書的名稱，功能/常規/責任;對象/事/主意/現象;原則;法律;美德/虔誠，司法，法律或佛的真相;佛經;宗教在論藏和（dhammaṃ）自然/環境/質量/性能/特性的第一本書的名稱的閾值;功能/實習/職責;對象/事/主意/現象;原則;法律;德/虔誠，正義，法律或佛的真相;佛經;宗教）參照五個khandhas（自己的）。進而，比丘，如何比丘住在dhammas觀察dhammas（名稱論藏及（dhammaṃ）自然/環境/質量/性能/特性的第一本書;功能/常規/責任;對象/事/主意/現象;原則;法律;德/虔誠，正義，法律或佛的真相;佛經;宗教在論藏和（dhammaṃ）自然/環境/質量/性能/特性的第一本書的名稱門檻;功能/常規/責任;對象/事/主意/現象;原則;法律;德/虔誠，正義，法律或佛的真相;佛經;宗教）參照五個khandhas（自己的）？
http://www.youtube.com/watch?v=B0mtGoFU59k
對於
RATANA經文（2/4）佛法講座比丘菩提 - 1時01分27秒 - 部分2/4
http://www.youtube.com/watch?v=dXWz9ugecgQ
對於
RATANA經文（3/4）佛法講座比丘菩提 - 1時03分16秒的一部分3/4
http://www.youtube.com/watch?v=n1cbVp6P0Ag
對於
RATANA經文（4/4）佛法講座比丘菩提 - 1時02分13秒的一部分4/4
請關注：
http://io9.com/buddhism/
http://www.youtube.com/watch?v=EwuQRUuZ76w&feature=player_embedded~~V -10：09分鐘]
對於
猴子遇見佛
一個兒童動畫系列在倫理哲學彩虹色，腸痛苦的教訓
Annalee Newitz
一個經典的兒童動漫節目，使得它的方式橫跨太平洋是猴子魔術，
它充滿了戰鬥，開玩笑說。 。 。大約非常深刻的教訓
哲學和倫理學。我喜歡這一個特別，在那裡遇見猴子
佛，並獲悉他不過是宇宙中的一個微不足道點佔用
佛陀和自私引起疼痛給他人。完成
迷幻動畫猴深潛入佛的思想和品牌
有關存在的本質可怕的發現。最好的部分是，
整個事情是基於實際的佛教故事。
這裡是有彈性的開放信貸序列把這當回事怪異（悲劇性忘了）演出。
在冠冕堂皇的北方邦為2017年調查的號角，瑪雅瓦蒂沒有放過任何人
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機器人和尚在中國寺廟融合科學與佛教
http://www.hindustantimes.com/india/jodhpur-dalits-against-liquor-shop-say-they-ve-converted-to-buddhism/story-66WtTi1jP436dwxVFIRO1N.html
焦特布爾：SC /對酒店ST公司說，他們已經皈依佛門
https://in.news.yahoo.com/scheduled-caste-commission-report-scs-010500542.html
賤民委員會報告：“旺沒有得到SC funds’https：//in.news.yahoo.com/robot-monk-blends-science-buddhism-chinese-temple-022046666.html
機器人和尚在中國寺廟融合科學與佛教
由約瑟夫·坎貝爾
路透社
2016年4月23日
https://www.rt.com/viral/340638-buddha-robot-longquan-beijing/
佛BOT：中國寺廟報名微型機器人和尚提振教導（視頻）
http://wisdomquarterly.blogspot.in/2009_04_01_archive.html
智慧季度：美國佛教雜誌
https://www.youtube.com/watch?v=SfsfoV0hUa0&list=RDSfsfoV0hUa0#t=32
摩訶三昧耶經文:::大會議〜長部唄〜
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在日本東京，真人大小的機動戰士
And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the five khandhas(own). And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the five khandhas(own)?
Here, bhikkhus, a bhikkhu [discerns]: “such is rūpa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic), such is the samudaya(Rise, origin, commencement; origination, cause; multitude) of rūpa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic), such is the passing away of rūpa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic); such is vedanā (Feeling/ sensation/ perception; pain/suffering), such is the samudaya(Rise, origin, commencement; origination, cause; multitude) of vedanā (Feeling/ sensation/ perception; pain/suffering), such is the passing away of vedanā (Feeling/ sensation/ perception; pain/suffering); such is saññā(Sense, consciousness, perception; intellect, thought; sign, gesture; name), such is the samudaya(Rise, origin, commencement; origination, cause; multitude) of saññā(Sense, consciousness, perception; intellect, thought; sign, gesture; name), such is the passing away of saññā(Sense, consciousness, perception; intellect, thought; sign, gesture; name); such is saṅkhāra(Constructing, preparing, perfecting, embellishing; aggregation; matter; karma; the skandhas), such is the samudaya(Rise, origin, commencement; origination, cause; multitude) of saṅkhāra(Constructing, preparing, perfecting, embellishing; aggregation; matter; karma; the skandhas), such is the passing away of saṅkhāra(Constructing, preparing, perfecting, embellishing; aggregation; matter; karma; the skandhas); such is viññāṇa(Intelligence, knowledge; consciousness; thought, mind), such is the samudaya(Rise, origin, commencement; origination, cause; multitude) of viññāṇa(Intelligence, knowledge; consciousness; thought, mind), such is the passing away of viññāṇa(Intelligence, knowledge; consciousness; thought, mind)“.
Thus he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the five khandhas(own). And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the five khandhas(own)?
B.கந்த பப்ப புனச பரங், பிக்காவே, பிக்கு தம்மேஸு தம்மான்ய்பஸ்ஸி விஹாரதி பன்சஸ்ஸு உபாதானக்கந்தேஸு. கதங் ச பனா, பிக்காவே, பிக்கு தம்மேஸு சித்தானுபஸ்ஸி விஹாரதி, பன்சஸ்ஸு உபாதானக்கந்தேஸு ?
இதி அஜ்ஹத்தங் வா தம்மேஸு தம்மானுப்பஸ்ஸி விஹாதி, பஹித்தா வா தம்மேஸு தம்மானுப்பஸ்ஸி விஹாதி, அஜ்ஹத்த-பஹித்தா வா தம்மேஸு தம்மான்ய்பஸ்ஸி விஹாதி; ஸமுதாய-தம்மானுப்பஸ்ஸி வா தம்மேஸு விஹாதி, வய-தம்மானுப்பஸ்ஸி வா தம்மேஸு விஹாதி, ஸமுதாய-வய-தம்மானுப்பஸ்ஸி வா தம்மேஸு விஹாதி; ‘அதி தம்மா’ தி வா பன்னஸ்ஸ ஸதி பச்சுபத்திதா ஹோதி, யாவதேவ ஞானமத்தாய பத்திஸத்திமத்தாய, அனிஸ்ஸிதொ விஹாதி, ந ச கின்சி லோகெ உபாதியதி, ஏவம்பி கொ, பிக்காவே, பிக்கு தம்மேஸு தம்மானுப்பஸ்ஸி விஹாதி, பன்சஸு உபாதானக்கந்தேஸு.
1965 Tue Aug 23 2016
7）中國古代（傳統）
D.節上Bojjhaṅgas（會員或菩提的組成，有七個bojjhaṅgas或必要條件敷臉佛至高無上的知識）
進而，比丘，比丘住在dhammas觀察dhammas（名稱論藏及（dhammaṃ）自然/環境/質量/性能/特性的第一本書;功能/常規/責任;對象/事/主意/現象;學說;法律;德/虔誠，正義，法律或佛的真相;佛經;宗教在論藏和（dhammaṃ）自然/環境/質量/性能/特性的第一本書的名稱的門檻;功能/實習/職責;對象/事/主意/現象;原則;法律;德/虔誠，公正;佛的法律或事實;佛經;宗教）參照七bojjhaṅgas。進而，比丘，如何比丘住在dhammas觀察dhammas（名稱論藏及（dhammaṃ）自然/環境/質量/性能/特性的第一本書;功能/常規/責任;對象/事/主意/現象;原則;法律;德/虔誠，正義，法律或佛的真相;佛經;宗教在論藏和（dhammaṃ）自然/環境/質量/性能/特性的第一本書的名稱門檻;功能/常規/責任;對象/事/主意/現象;原則;法律;德/虔誠，正義，法律或佛的真相;佛經;宗教）參照七bojjhaṅgas（成員或組成菩提，有七個bojjhaṅgas或必要條件敷臉佛至高無上的知識）？
在這裡，比丘，比丘，有被人殉sambojjhaṅga（回憶;心靈活動狀態，在任何科目，注意力，注意力，思維，反思，意識成為會員或菩提組成牢固地固定頭腦，有七個bojjhaṅgas或為實現一個佛的至高無上的知識）目前內，了解先決條件：“沒有人殉sambojjhaṅga（回憶;心靈活動狀態，在任何科目，注意力，注意力牢固地固定心靈，思想，思考，意識成為會員或菩提的組成部分，有七個bojjhaṅgas或必需品內我“實現一個佛的至高無上的知識）;有沒有被人殉sambojjhaṅga（回憶;心靈活動狀態，在任何科目，注意力，注意力，思維，反思，意識成為會員或菩提組成牢固地固定頭腦，有七個bojjhaṅgas或必要條件達到了至高無上的知識一個佛）目前內，他明白：“沒有殉夫sambojjhaṅga（回憶;心靈活動狀態，在任何科目，注意力，注意力，思維，反思，意識成為會員或菩提組成牢固地固定在心中，還有七bojjhaṅgas或必需品內我“實現一個佛的至高無上的知識）;他知道如何unarisen殉夫sambojjhaṅga（回憶;心靈活動狀態，在任何科目，注意力，注意力，思維，反思，意識成為會員或菩提組成牢固地固定頭腦，有七個bojjhaṅgas或必要條件達到最高佛）的知識來產生的;他明白出現殉夫sambojjhaṅga（回憶如何;心中的活躍狀態，在任何科目，注意力，注意力牢固地固定心靈，思想，思考，意識成為會員或菩提的組成，有七個bojjhaṅgas或必要條件達到最高佛）的知識發展到完美。
有作為dhammavicayasambojjhaṅga（學說研究，宗教研究成為會員或菩提的組成，有七個bojjhaṅgas或先決條件為獲得一個佛的至高無上的知識）目前內，他明白：“沒有的dhammavicayasambojjhaṅga（調查教義，宗教研究成為會員或菩提的組成，有七個bojjhaṅgas或必需品內我“實現一個佛的至高無上的知識）;那裡不屬dhammavicayasambojjhaṅga內時，他明白：“沒有dhammavicayasambojjhaṅga（學說研究，宗教研究成為會員或菩提的組成，有七個bojjhaṅgas或先決條件為獲得一個佛的至高無上的知識）在我“他明白unarisen dhammavicayasambojjhaṅga（教義的調查，研究宗教作為一個成員或菩提的組成，有七個bojjhaṅgas或必要條件敷臉佛至高無上的知識）如何來出現;他明白是怎麼產生dhammavicayasambojjhaṅga（教義的調查，研究宗教作為一個成員或菩提的組成，有七個bojjhaṅgas或必要條件敷臉佛至高無上的知識），開發完善。
有作為精進sambojjhaṅga（A蔓延爬行者成為會員或菩提的組成，有七個bojjhaṅgas或先決條件為獲得一個佛的至高無上的知識）目前內，他明白：“還有就是精進sambojjhaṅga（A蔓延爬山虎作為會員或菩提的組成，有七個bojjhaṅgas或必需品內我“實現一個佛的至高無上的知識）;有不作為精進sambojjhaṅga（A蔓延爬行者成為會員或菩提的組成，有七個bojjhaṅgas或先決條件為獲得一個佛的至高無上的知識）目前內，他明白：“沒有精進sambojjhaṅga（A蔓延爬山虎作為會員或菩提的組成，有七個bojjhaṅgas或必需品內我“實現一個佛的至高無上的知識）;他知道如何unarisen精進sambojjhaṅga（A爬山虎蔓延成為會員或菩提的組成，有七個bojjhaṅgas或必要條件敷臉佛至高無上的知識）來產生的;他懂得如何興起的精進sambojjhaṅga（A爬山虎蔓延成為會員或菩提的組成，有七個bojjhaṅgas或必要條件敷臉佛至高無上的知識），開發完善。
有作為PITIsambojjhaṅga（飲酒成為會員或菩提的組成，有七個bojjhaṅgas或先決條件為獲得一個佛的至高無上的知識）目前內，他明白：“還有就是PITIsambojjhaṅga（飲用水作為成員或組成菩提，有七個bojjhaṅgas或必需品內我“實現一個佛的至高無上的知識）;那裡不屬PITIsambojjhaṅga（飲酒成為會員或菩提的組成，有七個bojjhaṅgas或先決條件為獲得一個佛的至高無上的知識）目前內，他明白：“沒有PITIsambojjhaṅga（飲用水作為成員或組成菩提，有七個bojjhaṅgas或必需品內我“實現一個佛的至高無上的知識）;他知道如何unarisen PITIsambojjhaṅga（飲酒成為會員或菩提，有七個bojjhaṅgas或必要條件敷臉佛至高無上的知識的成分）來產生的;他懂得如何興起的PITIsambojjhaṅga（飲酒成為會員或菩提的組成，有七個bojjhaṅgas或必要條件敷臉佛至高無上的知識），開發完善。
還有作為輕安（平靜下來，平靜，安寧，安寧sambojjhaṅga成為會員或菩提的組成，有七個bojjhaṅgas或先決條件為獲得一個佛的至高無上的知識）目前內，他明白：“還有就是輕安sambojjhaṅga（平靜下來，平靜，安寧，安寧sambojjhaṅga成為會員或菩提的組成，有七個bojjhaṅgas或必需品在我達到一個佛的至高無上的知識）“;那裡不屬輕安sambojjhaṅga（平靜下來，平靜，安寧，安寧sambojjhaṅga成為會員或菩提的組成，有七個bojjhaṅgas或先決條件為獲得一個佛的至高無上的知識）目前內，他明白：“沒有輕安sambojjhaṅga（平靜下來，平靜，安寧，安寧sambojjhaṅga成為會員或菩提的組成，有七個bojjhaṅgas或必要條件敷臉佛至高無上的知識）內的我“;他明白unarisen輕安sambojjhaṅga如何（平靜下來，平靜，安寧，安寧sambojjhaṅga成為會員或菩提的組成，有七個bojjhaṅgas或必要條件敷臉佛至高無上的知識）來產生的;他懂得如何興起的輕安sambojjhaṅga（平靜下來，平靜，安寧，安寧sambojjhaṅga成為會員或菩提的組成，有七個bojjhaṅgas或必要條件敷臉佛至高無上的知識），開發完善。
那裡是三昧sambojjhaṅga（協議，和平，和解，寧靜，自濃度，平靜如會員或菩提的組成，有七個bojjhaṅgas或先決條件為獲得一個佛的至高無上的知識）目前內，他明白：“有是三昧sambojjhaṅga（協議，和平，和解，寧靜，自濃度，平靜如會員或菩提的組成，有七個bojjhaṅgas或必要條件敷臉佛至高無上的知識）內的我“;有沒有被三昧sambojjhaṅga（協議，和平，和解，寧靜，自濃度，平靜如會員或菩提的組成，有七個bojjhaṅgas或先決條件為獲得一個佛的至高無上的知識）內出現，他明白：“有我在“無三摩sambojjhaṅga;他知道如何unarisen三摩sambojjhaṅga（協議，和平，和解，寧靜，自濃度，平靜如會員或菩提的組成，有七個bojjhaṅgas或必要條件敷臉佛至高無上的知識）來產生的;他明白是怎麼出現的禪定sambojjhaṅga（協議，和平，和解，寧靜，自濃度，平靜如會員或菩提的組成，有七個bojjhaṅgas或必要條件敷臉佛至高無上的知識），開發完善。
有作為upekkhāsambojjhaṅga（冷漠到痛苦和快樂，平靜，辭職，淡泊成為會員或菩提的組成，有七個bojjhaṅgas或先決條件為獲得一個佛的至高無上的知識）目前內，他明白：“還有就是upekkhāsambojjhaṅga（以冷漠痛苦和快樂，平靜，辭職，淡泊成為會員或菩提的組成，有七個bojjhaṅgas或必要條件敷臉佛至高無上的知識）內的我“;那裡不屬upekkhāsambojjhaṅga（冷漠到痛苦和快樂，平靜，辭職，淡泊成為會員或菩提的組成，有七個bojjhaṅgas或先決條件為獲得一個佛的至高無上的知識）目前內，他明白：“有沒有upekkhāsambojjhaṅga（以冷漠痛苦和快樂，平靜，辭職，淡泊成為會員或菩提的組成，有七個bojjhaṅgas或必要條件敷臉佛至高無上的知識）內的我“;他知道如何unarisenupekkhāsambojjhaṅga（以冷漠痛苦和快樂，平靜，辭職，淡泊成為會員或菩提的組成，有七個bojjhaṅgas或必要條件敷臉佛至高無上的知識）來產生的;他明白是怎麼產生upekkhāsambojjhaṅga（以冷漠痛苦和快樂，平靜，辭職，淡泊成為會員或菩提的組成，有七個bojjhaṅgas或必要條件敷臉佛至高無上的知識），開發完善。
因此，他住在dhammas觀察dhammas（在論藏和（dhammaṃ）自然/環境/質量/性能/特性的第一本書的名稱，功能/常規/責任;對象/事/主意/現象;原則;法律;美德/虔誠，司法，法律或佛的真相;佛經;宗教在論藏和（dhammaṃ）自然/環境/質量/性能/特性的第一本書的名稱的閾值;功能/實習/職責;對象/事/主意/現象;原則;法律;德/虔誠，正義，法律或佛的真相;佛經;宗教）內，或者他住在dhammas觀察dhammas（該阿昆達摩的第一本書的名稱律藏和（dhammaṃ）自然/環境/質量/性能/特性;功能/常規/責任;對象/事/主意/現象;原則;法律;德/虔誠，正義，法律或佛的真相;佛經;宗教在論藏和（dhammaṃ）自然/環境/質量/性能/特性的第一本書的名稱的閾值;功能/實習/職責;對象/事/主意/現象;教義;法;憑藉/虔誠;正義;法律或佛的真相;佛經;宗教）外，還是他住觀察dhammas自然/條件/質量/性能/特性（論藏和（dhammaṃ的第一本書的名稱）;函數/常規/責任;對象/事/主意/現象;原則;法律;在dhammas宗教）自然/環境/質量/性能/特性（論藏和（dhammaṃ的第一本書的名稱）;憑藉/虔誠，正義，法律或佛的真相;佛經功能/實習/職責;對象/事/主意/現象;原則;法律;德/虔誠，正義，法律或佛的真相;佛經;宗教）內部和外部;他住觀察samudaya（上升，產地，展開;首創，原因;許多）和dhammas傳遞的現象現象（無患子detergens）的距離（名稱論藏的第一本書，（dhammaṃ）自然/環境/質量/性能/特性;功能/常規/責任;對象/事/主意/現象;原則;法律;德/虔誠，正義，法律或佛的真相;佛經;宗教），或者他住觀察傳球走在dhammas（現象命名論藏和（dhammaṃ）自然/環境/質量/性能/特性的第一本書;功能/常規/責任;對象/事/主意/現象;原則;法律;德/虔誠;公正;法律或者佛祖的真理;佛經;宗教），或者他住觀察samudaya（上升，產地，展開;首創，原因;許多）和dhammas傳遞現象（無患子detergens）的距離（名在論藏和（dhammaṃ）自然/環境/質量/性能/特性的第一本書;功能/實習/職責;對象/事/主意/現象;教義;法;憑藉/虔誠;正義;法律或佛的真相;佛經;宗教）;否則，[實現：]“這些都是dhammas（在論藏和（dhammaṃ）自然/環境/質量/性能/特性的第一本書的名稱，功能/常規/責任;對象/事/主意/現象;學說;法律;德/虔誠，正義，法律或佛的真相;佛經;！宗教）“殉夫（回憶;心靈活動狀態，在任何科目，注意力，注意力，思維，反思，意識牢固地固定心）存在於他，只是單純的娜娜（知識）和光paṭissati的程度（御批，許諾）他住超脫，不固守在世界上任何東西。因此，比丘，比丘住在dhammas觀察dhammas（名稱論藏和（dhammaṃ）自然/環境/質量/性能/特性的第一本書;功能/常規/責任;對象/事/主意/現象;學說;法律;德/虔誠，正義，法律或佛的真相;佛經;宗教在論藏和（dhammaṃ）自然/環境/質量/性能/特性的第一本書的名稱的閾值;功能/做法/職責;對象/事/主意/現象;原則;法律;德/虔誠，公正;佛的法律或事實;佛經;宗教），參照七bojjhaṅgas（成員或組成菩提，有七個bojjhaṅgas或敷臉佛至高無上的知識必要條件）。
請拜訪：
http://www.youtube.com/watch?v=R96vx8QVlgE
對於
RATANA經文（1/4）佛法講座比丘菩提-1：09：52
發布於2012年11月22日，
佛法講座，RATANA經文1由比丘BodhiBio：比丘菩提出生在紐約市於1944年他獲得了學士學位從布魯克林學院（1966年）和哲學博士學位從克萊爾蒙特研究生院（1972）的理念。 1972年年底，他去了斯里蘭卡，在那裡，他被任命為佛教下法師後期修士。 Balangoda彌勒阿難尊者Mahanayaka。自1984年以來，他一直在康提佛教出版協會編輯，自1988年以來的總統。他是作家，翻譯家，以及許多書籍小乘佛教編輯器。 http://www.sobhana.net/audio/english/bodhi/index.htm
該經文巴利文大藏經律藏經藏論藏菩薩佛法佛法佛教僧伽和尚僧侶老撾佛教的柬埔寨佛教高棉佛教泰國佛教斯里蘭卡Lankian佛教緬甸佛教緬甸佛教美國佛教馬來西亞佛教Singaporian佛教中國化佛教的藏傳佛教佛法講座佛法教學中的話語曼加拉經文冥想三昧內觀Karaniya慈心經文八里佳能四諦比丘菩提Thanissaro比丘冥想音樂輕鬆的音樂有益健康不健康噶業力叻經文
http://www.youtube.com/watch?v=B0mtGoFU59k
對於
RATANA經文（2/4）佛法講座比丘菩提 - 1時01分27秒 - 部分2/4
http://www.youtube.com/watch?v=dXWz9ugecgQ
對於
RATANA經文（3/4）佛法講座比丘菩提 - 1時03分16秒的一部分3/4
http://www.youtube.com/watch?v=n1cbVp6P0Ag
對於
RATANA經文（4/4）佛法講座比丘菩提 - 1時02分13秒的一部分4/4
請關注：
http://io9.com/buddhism/
http://www.youtube.com/watch?v=EwuQRUuZ76w&feature=player_embedded~~V -10：09分鐘]
對於
猴子遇見佛
一個兒童動畫系列在倫理哲學彩虹色，腸痛苦的教訓
Annalee Newitz
一個經典的兒童動漫節目，使得它的方式橫跨太平洋是猴子魔術，
它充滿了戰鬥，開玩笑說。 。 。大約非常深刻的教訓
哲學和倫理學。我喜歡這一個特別，在那裡遇見猴子
佛，並獲悉他不過是宇宙中的一個微不足道點佔用
佛陀和自私引起疼痛給他人。完成
迷幻動畫猴深潛入佛的思想和品牌
有關存在的本質可怕的發現。最好的部分是，
整個事情是基於實際的佛教故事。
這裡是有彈性的開放信貸序列把這當回事怪異（悲劇性忘了）演出。
在冠冕堂皇的北方邦為2017年調查的號角，瑪雅瓦蒂沒有放過任何人
https://in.news.yahoo.com/robot-monk-blends-science-buddhism-chinese-temple-022046666.html
機器人和尚在中國寺廟融合科學與佛教
http://www.hindustantimes.com/india/jodhpur-dalits-against-liquor-shop-say-they-ve-converted-to-buddhism/story-66WtTi1jP436dwxVFIRO1N.html
焦特布爾：SC /對酒店ST公司說，他們已經皈依佛門
https://in.news.yahoo.com/scheduled-caste-commission-report-scs-010500542.html
賤民委員會報告：“旺沒有得到SC funds’https：//in.news.yahoo.com/robot-monk-blends-science-buddhism-chinese-temple-022046666.html
機器人和尚在中國寺廟融合科學與佛教
由約瑟夫·坎貝爾
路透社
2016年4月23日
https://www.rt.com/viral/340638-buddha-robot-longquan-beijing/
佛BOT：中國寺廟報名微型機器人和尚提振教導（視頻）
http://wisdomquarterly.blogspot.in/2009_04_01_archive.html
智慧季度：美國佛教雜誌
https://www.youtube.com/watch?v=SfsfoV0hUa0&list=RDSfsfoV0hUa0#t=32
摩訶三昧耶經文:::大會議〜長部唄〜
了解更多flickr.com
在日本東京，真人大小的機動戰士
And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas
(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the seven bojjhaṅgas. And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the seven bojjhaṅgas(Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)?
Here, bhikkhus, a bhikkhu, there being the sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, understands: “there is the sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.
There being the dhammavicaya sambojjhaṅga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the dhammavicaya sambojjhaṅga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the dhammavicaya sambojjhaṅga present within, he understands: “there is no dhammavicaya sambojjhaṅga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen dhammavicaya sambojjhaṅga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen dhammavicaya sambojjhaṅga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.
There being the vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is the vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.
There being the pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.
There being the passaddhi(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.
There being the samādhi sambojjhaṅga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the samādhi sambojjhaṅga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the samādhi sambojjhaṅga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no samādhi sambojjhaṅga within me”; he understands how the unarisen samādhi sambojjhaṅga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen samādhi sambojjhaṅga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.
There being the upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.
Thus he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) internally, or he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) externally, or he dwells observing dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) internally and externally; he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) and passing away of phenomena(sapindus detergens) of phenomena in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion), or he dwells observing the passing away of phenomena in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion), or he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) and passing away of phenomena(sapindus detergens) in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion); or else, [realizing:] “these are dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)!” sati( Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness) is present in him, just to the extent of mere ñāṇa(Knowledge) and mere paṭissati(Assent, promise), he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) , with reference to the seven bojjhaṅgas(Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha).
D. பொஜங்க பப்ப
புன ச பரங், பிக்காவெ பிக்கு,
தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி, ஸட்டஸ்ஸு பொஜ்ஜங்கெஸு. ,கதங் ச பன,
பிக்காவெ பிக்கு, தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி, ஸட்டஸ்ஸு பொஜ்ஜங்கெஸு?
இத,
பிக்காவெ பிக்கு, ஸட்டங் வா அஜ்ஹத்தங் சதி-ஸம்பொஜ்ஹங் ‘அத்தி மெ அஜ்ஹதங்
சதி-ஸம்பொஜ்ஹங்’தி பஜானதி;அ.ஸந்தங் வா அஜ்ஹத்தங் சதி-ஸம்பொஜ்ஹங் ‘ந.அத்தி
மெ அஜ்ஹதங் சதி-ஸம்பொஜ்ஹங்’தி பஜானதி;யத ச அன்.னுப்பன்னஸ்ஸ
சதி-ஸம்பொஜகஸ்ஸ உப்பாதொ ஹோதி தங் ச பஜானதி; யத ச உப்பன்னஸ்ஸ
சதி-ஸம்பொஜகஸ்ஸ பாவனாய பாரிபூரி ஹோதி தங் ச பஜானதி.
சந்தங் வா
அஜ்ஹத்தங் தம்மவிசய-ஸம்பொஜ்ஹங் ‘அத்தி மெ அஜ்ஹதங்
தம்மவிசய-ஸம்பொஜ்ஹங்கொ’தி பஜானதி; அ.சந்தங் வா அஜ்ஹத்தங்
தம்மவிசய-ஸம்பொஜ்ஹங் ‘ந.அத்தி மெ அஜ்ஹதங் தம்மவிசய-ஸம்பொஜ்ஹங்கொ’தி
பஜானதி;யத ச அன்.னுப்பன்னஸ்ஸ தம்மவிசய-ஸம்பொஜகஸ்ஸ உப்பாதொ ஹோதி தங் ச
பஜானதி; யத ச உப்பன்னஸ்ஸ தம்மவிசய-ஸம்பொஜகஸ்ஸ பாவனாய பாரிபூரி ஹோதி தங் ச
பஜானதி.
சந்தங் வா அஜ்ஹத்தங் வீர்ய-ஸம்பொஜ்ஹங் ‘அத்தி மெ அஜ்ஹதங்
வீர்ய-ஸம்பொஜ்ஹங்கொ’தி பஜானதி; அ.சந்தங் வா அஜ்ஹத்தங் வீர்ய-ஸம்பொஜ்ஹங்
‘ந.அத்தி மெ அஜ்ஹதங் வீர்ய-ஸம்பொஜ்ஹங்கொ’தி பஜானதி;யத ச அன்.னுப்பன்னஸ்ஸ
வீர்ய-ஸம்பொஜகஸ்ஸ உப்பாதொ ஹோதி தங் ச பஜானதி; யத ச உப்பன்னஸ்ஸ
வீர்ய-ஸம்பொஜகஸ்ஸ பாவனாய பாரிபூரி ஹோதி தங் ச பஜானதி.
சந்தங் வா
அஜ்ஹத்தங் பீதி-ஸம்பொஜ்ஹங்
‘அத்தி மெ அஜ்ஹதங் பீதி-ஸம்பொஜ்ஹங்கொ’தி பஜானதி; அ.சந்தங் வா அஜ்ஹத்தங்
பீதி-ஸம்பொஜ்ஹங் ‘ந.அத்தி மெ அஜ்ஹதங் பீதி-ஸம்பொஜ்ஹங்கொ’தி பஜானதி;யத
ச அன்.னுப்பன்னஸ்ஸ பீதி-ஸம்பொஜகஸ்ஸ உப்பாதொ ஹோதி தங் ச பஜானதி; யத ச
உப்பன்னஸ்ஸ பீதி-ஸம்பொஜகஸ்ஸ பாவனாய பாரிபூரி ஹோதி தங் ச பஜானதி.
சந்தங்
வா அஜ்ஹத்தங் பஸ்ஸத்தி-ஸம்பொஜ்ஹங்
‘அத்தி மெ அஜ்ஹதங் பஸ்ஸத்தி-ஸம்பொஜ்ஹங்கொ’தி பஜானதி; அ.சந்தங் வா
அஜ்ஹத்தங் பஸ்ஸத்தி-ஸம்பொஜ்ஹங் ‘ந.அத்தி மெ அஜ்ஹதங்
பஸ்ஸத்தி-ஸம்பொஜ்ஹங்கொ’தி பஜானதி;யத
ச அன்.னுப்பன்னஸ்ஸ பஸ்ஸத்தி-ஸம்பொஜகஸ்ஸ உப்பாதொ ஹோதி தங் ச பஜானதி; யத ச
உப்பன்னஸ்ஸ பஸ்ஸத்தி-ஸம்பொஜகஸ்ஸ பாவனாய பாரிபூரி ஹோதி தங் ச பஜானதி.
சந்தங் வா அஜ்ஹத்தங் உபெக்க-ஸம்பொஜ்ஹங்
‘அத்தி மெ அஜ்ஹதங் உபெக்க-ஸம்பொஜ்ஹங்கொ’தி பஜானதி; அ.சந்தங் வா
அஜ்ஹத்தங் உபெக்க-ஸம்பொஜ்ஹங் ‘ந.அத்தி மெ அஜ்ஹதங் உபெக்க-ஸம்பொஜ்ஹங்கொ’தி பஜானதி;யத
ச அன்.னுப்பன்னஸ்ஸ உபெக்க-ஸம்பொஜகஸ்ஸ உப்பாதொ ஹோதி தங் ச பஜானதி; யத ச
உப்பன்னஸ்ஸ உபெக்க-ஸம்பொஜகஸ்ஸ பாவனாய பாரிபூரி ஹோதி தங் ச பஜானதி.
இதி
அஜ்ஹதங் வா தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி, பஹித்தா வா தம்மேஸு
தம்மானுபஸ்ஸி விஹாரதி, அஜ்ஹத-பஹித்தா வா தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி,
சமுதய- தம்மானுபஸ்ஸி வா தம்மேஸு விஹாரதி, வய - தம்மானுபஸ்ஸி வா தம்மேஸு
விஹாரதி, சமுதய-வய - தம்மானுபஸ்ஸி வா தம்மேஸு விஹாரதி; ‘அத்தி தம்மா’ தி வா
பன்னஸ்ஸ ஸதி பச்சுபத்தித ஹோதி, யாவதேவ ஞான.மத்தாய பத்திஸ்ஸதி மத்தாய,
அ.னிஸிதொ ச விஹாரதி, ந கின்சி லொகெ உபாதியதி. ஏவம் பி கொ,பிக்காவெ
பிக்கு, தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி,ஸட்டஸ்ஸு பொஜ்ஜங்கெஸு.
7）中國古代（傳統）
1965年星期二2016年8月23日
E.對真相科
進而，比丘，比丘住在dhammas觀察dhammas（名稱論藏及（dhammaṃ）自然/環境/質量/性能/特性的第一本書;功能/常規/責任;對象/事/主意/現象;學說;法律;德/虔誠，正義，法律或佛的真相;佛經;宗教在論藏和（dhammaṃ）自然/環境/質量/性能/特性的第一本書的名稱的門檻;功能/實習/職責;對象/事/主意/現象;原則;法律;德/虔誠，正義，法律或佛的真相;佛經;宗教）參照四ariya·saccas（崇高的真理，高貴真理）。進而，比丘，如何比丘住在dhammas觀察dhammas（名稱論藏及（dhammaṃ）自然/環境/質量/性能/特性的第一本書;功能/常規/責任;對象/事/主意/現象;原則;法律;德/虔誠，正義，法律或佛的真相;佛經;宗教在論藏和（dhammaṃ）自然/環境/質量/性能/特性的第一本書的名稱門檻;功能/常規/責任;對象/事/主意/現象;原則;法律;德/虔誠，正義，法律或佛的真相;佛經;宗教）參照四ariya·saccas（卓異真相，高尚的真相）？
E1。 Dukkhasacca博覽會（痛苦停止，涅槃（最終目標永恆極樂）崇高真理，真理貴族））
什麼，比丘，是苦ariyasacca（痛苦停止，涅槃（最終目標永恆極樂）崇高真理，真理貴族））？嘉提（出生，血統，家族，種姓;在佛教意義上說，再生育，更新存在一個出生或存在的排序，種，品種）是苦（痛苦停止，涅槃（最終目標永恆極樂）崇高的真理，高貴的真理），衰老是苦（痛苦停止，涅槃（最終目標永恆極樂）崇高的真理，高尚的真相）（病是苦（痛苦停止，涅槃（最終目標永恆極樂）崇高的真理，高尚的真相））馬拉納（臨終，死亡）是苦（痛苦停止，涅槃（最終目標永恆極樂）崇高的真理，高尚的真相），悲傷，悔恨，苦受（痛苦停止，涅槃（最終目標永恆極樂）崇高的真理，高貴真理），domanassa（頹廢，悲觀，憂鬱）和痛苦是苦（痛苦停止，涅槃（最終目標永恆極樂）崇高的真理，高尚的真相），什麼是不喜歡協會是苦（痛苦停止，涅槃（旗艦版目標為永恆極樂）崇高的真理，高尚的真相），從什麼喜歡的解離苦（痛苦停止，涅槃（最終目標永恆極樂）崇高的真理，高尚的道理），沒有得到自己想要的東西是苦的（停止痛苦，涅槃（最終目標永恆極樂）崇高真理，真理高貴）;總之，五upādāna·K·khandhas（防火板，燃料，抱住存在，附件）是苦（痛苦停止，涅槃（最終目標永恆極樂）崇高真理，真理貴族）。
什麼，比丘，是賈蒂（出生;在佛教意義上的出生或存在再生育，更新存在;血統，家族，種姓，排序，種類，品種）？對於各個階級眾生，賈蒂（出生;在佛教意義上的出生或存在再生育，更新存在;血統，家族，種姓，排序，種類，品種）的各種生物，出生，血統[進入子宮]時，所產生的[世界]，在外觀上，khandhas的幽靈（自己的），收購āyatanas的（地點，居所，居所，家庭，座椅，集合，糾纏著，插座，防雷;壇，祠，產地，來源，源泉，原因，來源）。這比丘，被稱為賈蒂（出生;在佛教意義上的出生或存在再生育，更新存在;血統，家族，種姓，排序，種類，品種）。
什麼，比丘，是哈拉（老年，衰老，腐爛）？對於各個階級眾生，哈拉（老年，衰老，腐爛）的各種生物，狀態正在腐爛，有破[牙]，具有頭髮花白，的起皺，活力下降，腐爛的indriyas（感官的約束或征服）：這個，比丘，被稱為哈拉（老年，衰老，腐爛）。
什麼，比丘，是馬拉納（臨終，死亡）？對於各階級生存的各種生物的死亡，移[不復存在]的狀態，分手，失踪，死亡，馬拉納（臨終，死亡），在逝去的時候，分手的khandhas（自己的），鋪設屍體下來：這一點，比丘，被稱為馬拉納（臨終，死亡）。
什麼，比丘，是悲哀？在一，比丘，與各種不幸，通過各種苦受dhammas的（痛苦戒菸觸及有關，涅槃（最終目標永恆極樂）（該論藏和（dhammaṃ）自然/條件的第一本書的名稱/品質/性能/特性;功能/常規/責任;對象/事/主意/現象;原則;法律;德/虔誠，正義，法律或佛的真相;佛經;宗教）），該sorrrow中，哀悼，悲傷的狀態下，內悲哀，內巨大的悲痛：此，比丘，被稱為悲哀。
什麼，比丘，是悔恨？在一，比丘，與各種不幸，通過各種苦受dhammas的（痛苦戒菸觸及有關，涅槃（最終目標永恆極樂）（該論藏和（dhammaṃ）自然/條件的第一本書的名稱/品質/性能/特性;功能/常規/責任;對象/事/主意/現象;原則;法律;德/虔誠，正義，法律或佛的真相;佛經;宗教）），呼喊聲中，悲嘆，哭泣，哀號，哭的狀態，lamentating的狀態：這個，比丘，被稱為悲嘆。
什麼，比丘，是痛苦的dukkhaCessation，涅槃（最終目標永恆極樂）？無論如何，比丘，身體苦受（痛苦停止，涅槃（最終目標永恆極樂），身體的不愉快，苦受（痛苦停止，涅槃（最終目標永恆極樂）通過身體接觸主義及其不愉快vedayitas（要知道，查明） ：這個，比丘，被稱為苦受煎熬（停止，涅槃（最終目標永恆極樂）。
什麼，比丘，是domanassa（頹廢，悲觀，憂鬱）？無論如何，比丘，精神苦受（戒菸的痛苦，涅槃（最終目標永恆極樂）,,心理不愉快，苦受（痛苦停止，涅槃（最終目標永恆極樂），由精神接觸主義及其不愉快vedayitas（要知道，確定）：這個，比丘，被稱為domanassa（頹廢，悲觀，憂鬱）。
什麼，比丘，是絕望？在一，比丘，與各種不幸，通過各種苦受dhammas的（痛苦戒菸觸及有關，涅槃（最終目標永恆極樂）（該論藏和（dhammaṃ）自然/條件的第一本書的名稱/品質/性能/特性;功能/常規/責任;對象/事/主意/現象;原則;法律;德/虔誠，正義，法律或佛的真相;佛經;宗教））,,麻煩，絕望的處於麻煩之中的狀態下，在絕望中存在狀態：此，比丘，叫做絕望。
什麼，比丘，是苦受煎熬（停止，涅槃（最終目標永恆極樂）被什麼是不愉快呢？下面，為的形式有關，聲音，味道，氣味，身體現象與心理現象有哪些是令人討厭，不過癮，不愉快的，否則那些誰希望自己的缺點，那些誰希望自己的損失，那些誰希望自己的不適，那些誰希望自己的非解放從附件，會議，被關聯在一起，遇到他們：這，比丘，是被什麼是不愉快的相關稱為苦（痛苦停止，涅槃（最終目標永恆極樂）。
什麼，比丘，是苦受煎熬（停止從什麼是愉快的呢？下面，以形式被分離，涅槃（最終目標永恆極樂），聲音，味道，氣味，身體現象與心理現象有哪些是賞心悅目的，愉快的，愉快的，否則那些誰希望自己的優勢，那些誰希望自己的利益，那些誰希望自己的安慰，那些誰依戀，不能滿足渴望一個人的解放，沒有相關的，不在一起，沒有遇到他們：對此，比丘，被稱為從什麼是愉快的離解的苦（痛苦停止，涅槃（最終目標永恆極樂）。
？什麼，比丘，是沒有得到一個想要的東西在眾生，比丘，具有出生的特性苦（痛苦，涅槃（最終目標停止對永恆極樂），這種願望就產生了：“哦，真的，可能有沒有賈蒂（出生;在佛教意義上的出生或存在再生育，更新存在;血統，家族，種姓，排序，種類，品種）對我們來說，真的，也許我們不是來加提（出生;一個出生或存在於佛教的意義上來說，再生育，更新存在;血統，家族，種姓;排序，種類，品種）“但這是不被希望可以實現這就是苦（痛苦停止，涅槃得不到自己想要的東西（最終目標永恆極樂）。
在眾生，比丘，有年紀大的特點，這種願望就產生了：“哦，真的，可能有不哈拉（老年，衰老，腐爛）對我們來說，真的，也許我們不是來哈拉（老年，衰老，腐爛）“。但是，這是不被希望實現。這是苦受（不是自己想要的東西的痛苦，涅槃（最終目標永恆極樂）停止。
在眾生，比丘，有生病的特點，這種願望就產生了：“哦，真的，可能有不為我們生病了，真的，可能大家不來延年。”但是，這是不被希望實現。這是苦受（不是自己想要的東西的痛苦，涅槃（最終目標永恆極樂）停止。
在眾生，比丘，有年紀大的特點，這種願望就產生了：“哦，真的，可能有不馬拉納（臨終，死亡）對於我們來說，真的，也許我們不是來馬拉納（死亡，死亡）。”但是，這是不被希望實現。這是苦受（不是自己想要的東西的痛苦，涅槃（最終目標永恆極樂）停止。
在眾生，比丘，有悲傷，悔恨，苦受（痛苦停止，涅槃（最終目標永恆極樂），domanassa和苦惱的特性，這種願望就產生了：“哦，真的，可能有不悲傷，悔恨，苦受（痛苦停止，涅槃（最終目標永恆極樂），domanassa（頹廢，悲觀，憂鬱）而苦惱的我們，真的，可能大家不來的悲傷，悔恨，苦受（痛苦停止，涅槃（最終目標永恆極樂），domanassa（頹廢，悲觀，憂鬱）和困擾。“但是，這是不是由希望得以實現。這就是苦（痛苦停止，涅槃（最終目標永恆極樂）沒有得到自己想要的東西的。
什麼，比丘，都是在很短的五個upādānakkhandhas（防火板，燃料，抱住存在，附件）？它們是：魯帕（表格，數字，形狀，圖像，表示;身體;在克口頭或名義形式;美;自然狀態;特色。）upādānakkhandha（防火板，燃料，抱住存在，附件），該維達納（感覺，感覺，知覺，疼痛，痛苦）upādānakkhandha（防火板，燃料，抱住存在，附件），該桑娜（意識，意識，知覺，智力，思維，標誌，手勢;名）upādānakkhandha（防火板，燃料，執著要生存，附件），該saṅkhāra（建設，編制，完善，美化;聚集;事;業力;在skandhas）upādānakkhandha（防火板，燃料，抱住存在，附件），該viññāṇa（智力，知識，意識，思想，記）upādānakkhandha（防火板，燃料，抱住存在，附件）。這些被稱為總之，比丘，五upādānakkhandhas（防火板，燃料，抱住存在，附件）。
這就是所謂的，比丘，苦的ariyasacca（痛苦停止，涅槃（最終目標永恆極樂）崇高真理，真理貴族））
請拜訪：
http://www.youtube.com/watch?v=R96vx8QVlgE
對於
RATANA經文（1/4）佛法講座比丘菩提-1：09：52
發布於2012年11月22日，
佛法講座，RATANA經文1由比丘BodhiBio：比丘菩提出生在紐約市於1944年他獲得了學士學位從布魯克林學院（1966年）和哲學博士學位從克萊爾蒙特研究生院（1972）的理念。 1972年年底，他去了斯里蘭卡，在那裡，他被任命為佛教下法師後期修士。 Balangoda彌勒阿難尊者Mahanayaka。自1984年以來，他一直在康提佛教出版協會編輯，自1988年以來的總統。他是作家，翻譯家，以及許多書籍小乘佛教編輯器。 http://www.sobhana.net/audio/english/bodhi/index.htm
該經文巴利文大藏經律藏經藏論藏菩薩佛法佛法佛教僧伽和尚僧侶老撾佛教的柬埔寨佛教高棉佛教泰國佛教斯里蘭卡Lankian佛教緬甸佛教緬甸佛教美國佛教馬來西亞佛教Singaporian佛教中國化佛教的藏傳佛教佛法講座佛法教學中的話語曼加拉經文冥想三昧內觀Karaniya慈心經文八里佳能四諦比丘菩提Thanissaro比丘冥想音樂輕鬆的音樂有益健康不健康噶業力叻經文
http://www.youtube.com/watch?v=B0mtGoFU59k
對於
RATANA經文（2/4）佛法講座比丘菩提 - 1時01分27秒 - 部分2/4
http://www.youtube.com/watch?v=dXWz9ugecgQ
對於
RATANA經文（3/4）佛法講座比丘菩提 - 1時03分16秒的一部分3/4
http://www.youtube.com/watch?v=n1cbVp6P0Ag
對於
RATANA經文（4/4）佛法講座比丘菩提 - 1時02分13秒的一部分4/4
請關注：
http://io9.com/buddhism/
http://www.youtube.com/watch?v=EwuQRUuZ76w&feature=player_embedded~~V -10：09分鐘]
對於
猴子遇見佛
一個兒童動畫系列在倫理哲學彩虹色，腸痛苦的教訓
Annalee Newitz
一個經典的兒童動漫節目，使得它的方式橫跨太平洋是猴子魔術，
它充滿了戰鬥，開玩笑說。 。 。大約非常深刻的教訓
哲學和倫理學。我喜歡這一個特別，在那裡遇見猴子
佛，並獲悉他不過是宇宙中的一個微不足道點佔用
佛陀和自私引起疼痛給他人。完成
迷幻動畫猴深潛入佛的思想和品牌
有關存在的本質可怕的發現。最好的部分是，
整個事情是基於實際的佛教故事。
這裡是有彈性的開放信貸序列把這當回事怪異（悲劇性忘了）演出。
在冠冕堂皇的北方邦為2017年調查的號角，瑪雅瓦蒂沒有放過任何人
https://in.news.yahoo.com/robot-monk-blends-science-buddhism-chinese-temple-022046666.html
機器人和尚在中國寺廟融合科學與佛教
http://www.hindustantimes.com/india/jodhpur-dalits-against-liquor-shop-say-they-ve-converted-to-buddhism/story-66WtTi1jP436dwxVFIRO1N.html
焦特布爾：SC /對酒店ST公司說，他們已經皈依佛門
https://in.news.yahoo.com/scheduled-caste-commission-report-scs-010500542.html
賤民委員會報告：“旺沒有得到SC funds’https：//in.news.yahoo.com/robot-monk-blends-science-buddhism-chinese-temple-022046666.html
機器人和尚在中國寺廟融合科學與佛教
由約瑟夫·坎貝爾
路透社
2016年4月23日
https://www.rt.com/viral/340638-buddha-robot-longquan-beijing/
佛BOT：中國寺廟報名微型機器人和尚提振教導（視頻）
http://wisdomquarterly.blogspot.in/2009_04_01_archive.html
智慧季度：美國佛教雜誌
https://www.youtube.com/watch?v=SfsfoV0hUa0&list=RDSfsfoV0hUa0#t=32
摩訶三昧耶經文:::大會議〜長部唄〜
了解更多flickr.com
在日本東京，真人大小的機動戰士
7）中國古代（傳統）
And furthermore, bhikkhus, a bhikkhu dwells observing
dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the four ariya·saccas (Sublime truth, Noble truths). And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the four ariya·saccas (Sublime truth, Noble truths)?
E1. Exposition of Dukkhasacca (Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))
And what, bhikkhus, is the dukkha ariyasacca (Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))? Jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety) is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), aging is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth) (sickness is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth)) maraṇa(Dying, death) is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), domanassa(Dejection, gloom, melancholy) and distress is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), association with what is disliked is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), dissociation from what is liked is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), not to get what one wants is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth); in short, the five upādāna·k·khandhas(Firewood, fuel; clinging to existence, attachment) are dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth).
And what, bhikkhus, is jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety)? For the various beings in the various classes of beings, jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety), the birth, the descent [into the womb], the arising [in the world], the appearance, the apparition of the khandhas(own), the acquisition of the āyatanas(Place, dwelling-place, abode, home, seat, rendezvous,
haunt, receptacle, mine; altar, shrine; place of origin, source, fount,
cause, origin). This, bhikkhus, is called jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety).
And what, bhikkhus, is jarā(Old age, decrepitude, decay)? For the various beings in the various classes of beings, jarā(Old age, decrepitude, decay),
the state of being decayed, of having broken [teeth], of having grey
hair, of being wrinkled, the decline of vitality, the decay of the indriyas( Restraint or subjugation of the senses): this, bhikkhus, is called jarā(Old age, decrepitude, decay).
And what, bhikkhus, is maraṇa(Dying, death)?
For the various beings in the various classes of beings, the decease,
the state of shifting [out of existence], the break up, the
disappearance, the death, maraṇa(Dying, death), the passing away, the break up of the khandhas(own), the laying down of the corpse: this, bhikkhus, is called maraṇa(Dying, death).
And what, bhikkhus, is sorrow? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)), the sorrrow, the mourning, the state of grief, the inner sorrow, the inner great sorrow: this, bhikkhus, is called sorrow.
And what, bhikkhus, is lamentation? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)),
the cries, the lamentations, the weeping, the wailing, the state of
crying, the state of lamentating: this, bhikkhus, is called lamentation.
And what, bhikkhus, is dukkhaCessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)? Whatever, bhikkhus, bodily dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), bodily unpleasantness, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) engendered by bodily contact, unpleasant vedayitas(To know, ascertain): this, bhikkhus, is called dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss).
And what, bhikkhus, is domanassa(Dejection, gloom, melancholy)? Whatever, bhikkhus, mental dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss),, mental unpleasantness, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), engendered by mental contact, unpleasant vedayitas(To know, ascertain): this, bhikkhus, is called domanassa(Dejection, gloom, melancholy).
And what, bhikkhus, is despair? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)),, the trouble, the despair, the state of being in trouble, the state of being in despair: this, bhikkhus, is called despair.
And what, bhikkhus, is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)
of being associated with what is disagreeable? Here, as to the forms,
sounds, tastes, smells, bodily phenomena and mental phenomena there are
which are unpleasing, not enjoyable, unpleasant, or else those who
desire one’s disadvantage, those who desire one’s loss, those who desire
one’s discomfort, those who desire one’s non-liberation from
attachment, meeting, being associated, being together, encountering
them: this, bhikkhus, is called the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of being associated with what is disagreeable.
And what, bhikkhus, is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)
of being dissociated from what is agreeable? Here, as to the forms,
sounds, tastes, smells, bodily phenomena and mental phenomena there are
which are pleasing, enjoyable, pleasant, or else those who desire one’s
advantage, those who desire one’s benefit, those who desire one’s
comfort, those who desire one’s liberation from attachment, not meeting,
not being associated, not being together, not encountering them: this,
bhikkhus, is called the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of being dissociated from what is agreeable.
And what, bhikkhus, is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)
of not getting what one wants? In beings, bhikkhus, having the
characteristic of being born, such a wish arises: “oh really, may there
not be jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety) for us, and really, may we not come to jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety).” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.
In beings, bhikkhus, having the characteristic of getting old, such a wish arises: “oh really, may there not be jarā(Old age, decrepitude, decay) for us, and really, may we not come to jarā(Old age, decrepitude, decay).” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.
In beings, bhikkhus, having the characteristic of getting sick, such a
wish arises: “oh really, may there not be sickness for us, and really,
may we not come to sickness.” But this is not to be achieved by wishing.
This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.
In beings, bhikkhus, having the characteristic of getting old, such a wish arises: “oh really, may there not be maraṇa(Dying, death) for us, and really, may we not come to maraṇa(Dying, death).” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.
In beings, bhikkhus, having the characteristic of sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), domanassa and distress, such a wish arises: “oh really, may there not be sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), domanassa(Dejection, gloom, melancholy) and distress for us, and really, may we not come to sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), domanassa(Dejection, gloom, melancholy) and distress.” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.
And what, bhikkhus, are in short the five upādānakkhandhas (Firewood, fuel; clinging to existence, attachment)? They are: the rūpa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic) upādānakkhandha (Firewood, fuel; clinging to existence, attachment), the vedanā(Feeling, sensation, perception; pain, suffering) upādānakkhandha(Firewood, fuel; clinging to existence, attachment), the saññā( Sense, consciousness, perception; intellect, thought; sign, gesture; name) upādānakkhandha(Firewood, fuel; clinging to existence, attachment), the saṅkhāra( Constructing, preparing, perfecting, embellishing; aggregation; matter; karma; the skandhas) upādānakkhandha (Firewood, fuel; clinging to existence, attachment), the viññāṇa( Intelligence, knowledge; consciousness; thought, mind) upādānakkhandha (Firewood, fuel; clinging to existence, attachment). These are called in short, bhikkhus, the five upādānakkhandhas (Firewood, fuel; clinging to existence, attachment).
This is called, bhikkhus, the dukkha ariyasacca (Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))
PLEASE VISIT:
http://www.youtube.com/watch?v
for
RATANA SUTTA (1/4) THE DHARMA LECTURE by Bhikkhu Bodhi -1:09:52
Published on Nov 22, 2012
THE
DHARMA LECTURE, RATANA SUTTA 1 by Bhikkhu Bodhi
Bio: Bhikkhu Bodhi was
born in New York City in 1944. He received a B.A. in philosophy from
Brooklyn College (1966) and a Ph.D. in philosophy from Claremont
Graduate School (1972). In late 1972 he went to Sri Lanka, where he was
ordained as a Buddhist monk under the late Ven. Balangoda Ananda
Maitreya Mahanayaka Thera. Since 1984 he has been editor of the Buddhist
Publication Society in Kandy, and since 1988 its President. He is the
author, translator, and editor of many books on Theravada Buddhism.
http://www.sobhana.net/audio/e
The Sutta
Pali Tipitaka Vinaya Pitaka Sutta Pitaka Abhidhamma Pitaka Buddha Dhamma
Dharma Buddhism Sangha Monks Buddhist Monks Lao Buddhist Cambodian
Buddhism Khmer Buddhist Thai Buddhist Sri Lankian Buddhist Myanmar
Buddhist Burmese Buddhism American Buddhism Malaysian Buddhism
Singaporian Buddhism Chinese Buddhism Tibetan Buddhism Dhamma Talk
Dharma Teaching The Discourse Mangala Sutta Meditation Samadhi Vipassana
Karaniya Metta Sutta Pali Canon Four Noble Truths Bhikkhu Bodhi
Thanissaro Bhikkhu Meditation Music Relaxing Music Wholesome Unwholesome
Karma Kamma Ratana Sutta
http://www.youtube.com/watch?v
for
RATANA SUTTA (2/4) THE DHARMA LECTURE by Bhikkhu Bodhi - 1:01:27 - part 2/4
http://www.youtube.com/watch?v
for
RATANA SUTTA (3/4) THE DHARMA LECTURE by Bhikkhu Bodhi - 1:03:16 part 3/4
http://www.youtube.com/watch?v
for
RATANA SUTTA (4/4) THE DHARMA LECTURE by Bhikkhu Bodhi - 1:02:13 part 4/4
E. ஸச்சா பப்ப
புன ச பரங், பிக்காவெ பிக்கு தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி, சதூஸு ஆரிய ஸச்சேஸு. கதங் ச பன
பிக்காவெ பிக்கு தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி, சதூஸு ஆரிய ஸச்சேஸு ?
இத, பிக்காவெ, பிக்கு ‘
இதங் துக்கங்,தி யத.பூதங் பஜானதி, அயங் துக்க-ஸமுதாயொ’தி யத.பூதங்
பஜானதி, அயங் துக்க-நிரோதொ’தி யத.பூதங் பஜானதி, அயங் துக்க-நிரோத.காமினி
பதிபதா’தி யத.பூதங் பஜானதி.
E1. துக்கஸச்ச நித்தேஸ
Katamaṃ ca, bhikkhave,
dukkhaṃ ariya·saccaṃ? Jāti-pi dukkhā, jarā-pi dukkhā (byādhi-pi dukkho)
maraṇam-pi dukkhaṃ, soka·parideva·dukkha·domanass·
a·p·piyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na
labhati tam·pi dukkhaṃ; saṅkhittena pañc’upādāna·k·khandhā dukkhā.
கதமங் ச
Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi
tamhi satta-nikāye jāti sañjāti okkanti nibbatti abhinibbatti
khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho. Ayaṃ vuccati, bhikkhave,
jāti.
Katamā ca, bhikkhave, jarā? Yā tesaṃ tesaṃ sattānaṃ
tamhi tamhi satta-nikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā
āyuno saṃhāni indriyānaṃ paripāko: ayaṃ vuccati, bhikkhave, jarā. E. Section on the Truths
Katamaṃ ca, bhikkhave, maraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ
tamhi tamhi satta-nikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ
kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo, idaṃ vuccati,
bhikkhave, maraṇaṃ.
Katamo ca, bhikkhave, soko? Yo kho, bhikkhave,
aññatar·aññatarena byasanena samannāgatassa aññatar·aññatarena
dukkha·dhammena phuṭṭhassa soko socanā socita·ttaṃ anto·soko
anto·parisoko, ayaṃ vuccati, bhikkhave, soko.
Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave,
aññatar·aññatarena byasanena samannāgatassa aññatar·aññatarena
dukkha·dhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ
paridevitattaṃ, ayaṃ vuccati, bhikkhave, paridevo.
Katamaṃ ca, bhikkhave, dukkhaṃ? Yaṃ kho, bhikkhave,
kāyikaṃ dukkhaṃ kāyikaṃ a·sātaṃ kāya·samphassa·jaṃ dukkhaṃ a·sātaṃ
vedayitaṃ, idaṃ vuccati, bhikkhave, dukkhaṃ.
Katamaṃ ca, bhikkhave, domanassaṃ? Yaṃ kho,
bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ a·sātaṃ mano·samphassa·jaṃ
dukkhaṃ a·sātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, domanassaṃ.
Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave,
aññatar·aññatarena byasanena samannāgatassa aññatar·aññatarena
dukkha·dhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ
vuccati, bhikkhave, upāyāso.
Katamo ca, bhikkhave, a·p·piyehi sampayogo dukkho?
Idha yassa te honti an·iṭṭhā a·kantā a·manāpā rūpā saddā gandhā rasā
phoṭṭhabbā dhammā, ye vā pan·assa te honti an·attha·kāmā a·hita·kāmā
a·phāsuka·kāmā a·yoga·k·khema·kāmā, yā tehi saddhiṃ saṅgati samāgamo
samodhānaṃ missībhāvo, ayaṃ vuccati, bhikkhave, a·p·piyehi sampayogo
dukkho.
Katamo ca, bhikkhave, piyehi vippayogo dukkho?
Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā
dhammā, ye vā pan·assa te honti attha·kāmā hita·kāmā phāsuka·kāmā
yoga·k·khema·kāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā
ñāti·sālohitā vā, yā tehi saddhiṃ a·saṅgati a·samāgamo a·samodhānaṃ
a·missībhāvo, ayaṃ vuccati, bhikkhave, piyehi vippayogo dukkho.
Katamaṃ ca, bhikkhave, yampicchaṃ na labhati tam·pi
dukkhaṃ? Jāti·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho
vata mayaṃ na jāti·dhammā assāma na ca vata no jāti āgaccheyyā’ ti. Na
kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati tam·pi
dukkhaṃ.
Jarā·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā
uppajjati: ‘aho vata mayaṃ na jarā·dhammā assāma na ca vata no jarā
āgaccheyyā’ ti. Na kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na
labhati tam·pi dukkhaṃ.
Byādhi·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā
uppajjati: ‘aho vata mayaṃ na byādhi·dhammā assāma na ca vata no byādhi
āgaccheyyā’ ti. Na kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na
labhati tam·pi dukkhaṃ.
Maraṇa·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā
uppajjati: ‘aho vata mayaṃ na maraṇa·dhammā assāma na ca vata no maraṇa
āgaccheyyā’ ti. Na kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na
labhati tam·pi dukkhaṃ.
Soka·parideva·dukkha·domanass·
bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na
soka·parideva·dukkha·domanass·
soka·parideva·dukkha·domanass·
pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati tam·pi
dukkhaṃ.
Katame ca, bhikkhave, saṅkhittena pañc’upādāna·k·khandhā
dukkhā? Seyyathidaṃ: rūp·upādānakkhandho vedan·upādānakkhandho
saññ·upādānakkhandho saṅkhār·upādānakkhandho viññāṇ·upādānakkhandho. Ime
vuccanti, bhikkhave, saṅkhittena pañc’upādāna·k·khandhā dukkhā.
7）中國古代（傳統）
1965年星期二2016年8月23日
E4。 Maggasacca博覽會
什麼，比丘，是苦受·nirodha·加米尼paṭipadāariyasacca？這只是這個ariyaaṭṭhaṅgika馬格，也就是說sammādiṭṭhi，sammāsaṅkappo，sammāvācā，sammākammanto，SAMMA-ājīvo，sammāvāyāmo，sammāsati和sammāsamādhi。
什麼，比丘，是sammādiṭṭhi？也就是說，比丘，這是苦的娜娜，苦，samudaya，苦，nirodha的娜娜和苦受-nirodha-加米尼paṭipada的娜娜娜娜，那個叫，比丘，sammādiṭṭhi。
什麼，比丘，都是sammāsaṅkappas？這些，比丘，這是nekkhamma的saṅkappas，abyāpāda的saṅkappas，avihiṃsā的saṅkappas，那些被稱為，比丘，sammāsaṅkappas。
什麼，比丘，是sammāvācā？也就是說，比丘，這是從musāvādā棄權，從pisuṇa巴卡棄權，從pharusa巴卡棄權，並從samphappalāpa棄權，那個叫，比丘，sammāvācā。
什麼，比丘，是SAMMA-kammanta？也就是說，比丘，這是從pāṇātipāta棄權，從adinnādāna棄權，從abrahmacariya棄權，那個叫，比丘，SAMMA-kammanta。
什麼，比丘，是SAMMA，非命？在這裡，比丘，一個崇高的弟子，其拋棄了錯民生，支持民生權是指他的生活，這是所謂的，比丘，SAMMA，非命。
什麼，比丘，是sammāvāyāma？在這裡，比丘，比丘產生他的unarisenpāpaka和akusala dhammas的無生昌達，他發揮自己，喚起他的精進，大力適用於他的心識和努力;他產生了對昌達興起pāpaka的撇下和akusala dhammas，他發揮自己，喚起他的精進，大力適用於他的心識和努力;他產生了他對unarisen kusala dhammas的所產生的昌達，他發揮自己，喚起他的精進，大力適用於他的心識和努力;他產生他的出現kusala dhammas的堅定性昌達，對於他們的缺席困惑，為他們增長，他們的發展，他們的種植和其完成，他自己發揮，喚起他的精進，大力適用於他的心識和努力。這就是所謂，比丘，sammāvāyāma。
一個是什麼，比丘，是sammāsati？在這裡，比丘，比丘住觀察卡亞卡亞，ATAPIsampajāno，satimā，已經放棄了對世界abhijjhā-domanassa。他住觀察維達納維達納，ATAPIsampajāno，satimā，已經放棄了對世界abhijjhā-domanassa。他觀察住在心識心識，ATAPIsampajāno，satimā，已經放棄了對世界abhijjhā-domanassa。他住在正法觀察正法·S·S，ATAPIsampajāno，satimā，已經放棄了對世界abhijjhā-domanassa。這就是所謂，比丘，sammāsati。
什麼，比丘，是sammāsamādhi？在這裡，比丘，比丘，從卡馬分離，從akusala dhammas分離，具有初禪進入，其中遵守與vitakka和vicāra，與PITI和蘇卡出生支隊。隨著vitakka-vicāra的消力，在第二初禪已進入，他內心tanquilization，心識的統一，沒有vitakka也不vicāra，具有PITI和蘇卡出生三摩地遵守其中。並與朝PITI冷漠，他在upekkha，佐藤sampajāno遵守，他的經驗在卡亞其中ariyas描述蘇卡：“一個誰是[這裡]蘇卡平等心並銘記的持續時間”，在第三初禪已進入，他遵守在其中。放棄蘇卡，放棄苦，somanassa和domanassa有以前消失，沒有蘇卡也不苦，有upekkha和殉夫的純度，在第四初禪已進入，他遵守其中。這就是所謂，比丘，sammāsamādhi。
這就是所謂的，比丘，苦的·nirodha·加米尼paṭipadāariyasacca。
因此，他住在內部觀察dhammas dhammas，或者他住外部觀察dhammas dhammas，或者他住在觀察內部和外部dhammas dhammas;他住的觀察現象的samudaya在dhammas，或者他住觀察逝去的現象dhammas，或者他住觀察samudaya和逝去的現象dhammas;否則，[實現：]“這些都是dhammas！”殉夫是存在於他，只是單純的向娜娜和光paṭissati的程度，他住超脫，不固守在世界上任何東西。因此，比丘，一個比丘住觀察dhammas在dhammas，參照四個ariya·saccas。
在冠冕堂皇的北方邦為2017年調查的號角，瑪雅瓦蒂沒有放過任何人
https://in.news.yahoo.com/robot-monk-blends-science-buddhism-chinese-temple-022046666.html
機器人和尚在中國寺廟融合科學與佛教
http://www.hindustantimes.com/india/jodhpur-dalits-against-liquor-shop-say-they-ve-converted-to-buddhism/story-66WtTi1jP436dwxVFIRO1N.html
焦特布爾：SC /對酒店ST公司說，他們已經皈依佛門
https://in.news.yahoo.com/scheduled-caste-commission-report-scs-010500542.html
賤民委員會報告：“旺沒有得到SC funds’https：//in.news.yahoo.com/robot-monk-blends-science-buddhism-chinese-temple-022046666.html
機器人和尚在中國寺廟融合科學與佛教
由約瑟夫·坎貝爾
路透社
2016年4月23日
https://www.rt.com/viral/340638-buddha-robot-longquan-beijing/
佛BOT：中國寺廟報名微型機器人和尚提振教導（視頻）
http://wisdomquarterly.blogspot.in/2009_04_01_archive.html
智慧季度：美國佛教雜誌
https://www.youtube.com/watch?v=SfsfoV0hUa0&list=RDSfsfoV0hUa0#t=32
摩訶三昧耶經文:::大會議〜長部唄〜
了解更多flickr.com
在日本東京，真人大小的機動戰士
E4. Exposition of Maggasacca
And what, bhikkhus, is the dukkha·nirodha·gāminī paṭipadā ariyasacca? It is just this ariya aṭṭhaṅgika magga, that is to say sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati and sammāsamādhi.
And what, bhikkhus, is sammādiṭṭhi? That, bhikkhus, which is the ñāṇa of dukkha, the ñāṇa of dukkha-samudaya, the ñāṇa of dukkha-nirodha and the ñāṇa of dukkha-nirodha-gāmini paṭipada, that is called, bhikkhus, sammādiṭṭhi.
And what, bhikkhus, are sammāsaṅkappas? Those, bhikkhus, which are saṅkappas of nekkhamma, saṅkappas of abyāpāda, saṅkappas of avihiṃsā, those are called, bhikkhus, sammāsaṅkappas.
And what, bhikkhus, is sammāvācā? That, bhikkhus, which is abstaining from musāvādā, abstaining from pisuṇa vācā, abstaining from pharusa vācā, and abstaining from samphappalāpa, that is called, bhikkhus, sammāvācā.
And what, bhikkhus, is sammā-kammanta? That, bhikkhus, which is abstaining from pāṇātipāta , abstaining from adinnādāna, abstaining from abrahmacariya, that is called, bhikkhus, sammā-kammanta.
And what, bhikkhus, is sammā-ājīva?
Here, bhikkhus, a noble disciple, having abandonned wrong livelihood,
supports his life by right means of livelihood, that is called,
bhikkhus, sammā-ājīva.
And what, bhikkhus, is sammāvāyāma? Here, bhikkhus, a bhikkhu generates his chanda for the non-arising of unarisen pāpaka and akusala dhammas, he exerts himself, rouses his viriya, applies vigorously his citta and strives; he generates his chanda for the forsaking of arisen pāpaka and akusala dhammas, he exerts himself, rouses his viriya, applies vigorously his citta and strives; he generates his chanda for the arising of unarisen kusala dhammas, he exerts himself, rouses his viriya, applies vigorously his citta and strives; he generates his chanda for the steadfastness of arisen kusala dhammas,
for their absence of confusion, for their increase, their development,
their cultivation and their completion, he exerts himself, rouses his viriya, applies vigorously his citta and strives. This is called, bhikkhus, sammāvāyāma.
An what, bhikkhus, is sammāsati? Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing citta in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. This is called, bhikkhus, sammāsati.
And what, bhikkhus, is sammāsamādhi? Here, bhikkhus, a
bhikkhu, detached from kāma, detached from akusala dhammas, having
entered in the first jhāna, abides therein, with vitakka and vicāra,
with pīti and sukha born of detachment. With
the stilling of vitakka-vicāra, having entered in the second jhāna, he
abides therein with inner tanquilization, unification of citta, without
vitakka nor vicāra, with pīti and sukha born of samādhi. And
with indifference towards pīti, he abides in upekkha, sato and
sampajāno, he experiences in kāya the sukha which the ariyas describe:
‘one who is equanimous and mindful dwells in [this] sukha’, having
entered in the third jhāna, he abides therein. Abandoning
sukha and abandoning dukkha, somanassa and domanassa having previously
disappeared, without sukha nor dukkha, with the purity of upekkha and
sati, having entered in the fourth jhāna, he abides therein. This is called, bhikkhus, sammāsamādhi.
This is called, bhikkhus, the dukkha·nirodha·gāminī paṭipadā ariyasacca.
Thus he dwells observing dhammas in dhammas internally, or he dwells observing dhammas in dhammas externally, or he dwells observing dhammas in dhammas internally and externally; he dwells observing the samudaya of phenomena in dhammas, or he dwells observing the passing away of phenomena in dhammas, or he dwells observing the samudaya and passing away of phenomena in dhammas; or else, [realizing:] “these are dhammas!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas, with reference to the four ariya·saccas.
Katamaṃ ca, bhikkhave, dukkha·nirodha·gāminī paṭipadā ariya·saccaṃ? Ayam·eva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkha-samudaye ñāṇaṃ , dukkha-nirodhe ñāṇaṃ, dukkha-nirodha-gāminiyā paṭipadāya ñāṇaṃ ayaṃ vuccati, bhikkhave, sammādiṭṭhi.
Katamo ca, bhikkhave, sammāsaṅkappo? Yo kho, bhikkhave, nekkhamma-saṅkappo , abyāpāda-saṅkappo, avihiṃsā-saṅkappo ayaṃ vuccati, bhikkhave, sammāsaṅkappo.
Katamā ca, bhikkhave, sammāvācā? Yā kho, bhikkhave, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī ayaṃ vuccati, bhikkhave, sammāvācā.
Katamo ca, bhikkhave, sammā-kammanto? Yā kho, bhikkhave, pāṇātipātā veramaṇī, adinnādānā veramaṇī, abrahmacariyā veramaṇī ayaṃ vuccati, bhikkhave, sammā-kammanto.
Katamo ca, bhikkhave, sammā-ājīvo? Idha, bhikkhave, ariya-sāvako micchā-ājīvaṃ pahāya sammā-ājīvena jīvitaṃ kappeti ayaṃ vuccati, bhikkhave, sammā-ājīvo.
Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ayaṃ vuccati, bhikkhave, sammāvāyāmo.
Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Ayaṃ vuccati, bhikkhave, sammāsati.
Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa-domanassānaṃ atthaṅgamā adukkham-asukhaṃ upekkhā-sati-pārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, sammāsamādhi ti.
Idaṃ vuccati, bhikkhave, dukkha·nirodha·gāminī paṭipadā ariya·saccaṃ.
Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhatta-bahiddhā vā dhammesu dhammānupassī viharati; samudaya-dhamm·ānupassī vā dhammesu viharati, vaya-dhamm·ānupassī vā dhammesu viharati, samudaya-vaya-dhamm·ānupassī vā dhammesu viharati; ‘atthi dhammā’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, catūsu ariyasaccesu.
1965 Tue Aug 23 2016
7）中國古代（傳統）
1965年星期二2016年8月23日
四念處
大念處經（在正念的基礎話語）
因為凡，比丘，會練習這四個satipaṭṭhānas
以這種方式七年，兩種結果之一可以預期：要么
在可見的現象[完美]知識，或如果有一些執著
左，anāgāmita。
別說七年，比丘。因為凡，比丘，會練習這四個satipaṭṭhānas
以這種方式六年，兩種結果之一可以預期：要么
在可見的現象[完美]知識，或如果有一些執著
左，anāgāmita。
別說六年，比丘。因為凡，比丘，會練習這四個satipaṭṭhānas
以這種方式五年，兩種結果之一可以預期：要么
在可見的現象[完美]知識，或如果有一些執著
左，anāgāmita。
別說五年來，比丘。因為凡，比丘，會練習這四個satipaṭṭhānas
以這種方式四年，兩種結果之一可以預期：要么
在可見的現象[完美]知識，或如果有一些執著
左，anāgāmita。
別說四年來，比丘。因為凡，比丘，會練習這四個satipaṭṭhānas
以這種方式三年，兩種結果之一可以預期：要么
在可見的現象[完美]知識，或如果有一些執著
左，anāgāmita。
別說三年來，比丘。因為凡，比丘，會練習這四個satipaṭṭhānas
以這種方式兩年，兩種結果之一可以預期：要么
在可見的現象[完美]知識，或如果有一些執著
左，anāgāmita。
經藏
別說兩年來，比丘。因為凡，比丘，會練習這四個satipaṭṭhānas
以這種方式為一年，兩種結果之一可以預期：要么
在可見的現象[完美]知識，或如果有一些執著
左，anāgāmita。
別說一年比丘。因為凡，比丘，會練習這四個satipaṭṭhānas
以這種方式七個月，兩種結果之一可以預期：
為[完美]在可見的現象的知識，或如果有一些
抱住左，anāgāmita。
別說七個月比丘。因為凡，比丘，會練習這四個satipaṭṭhānas
以這種方式為六個月，兩種結果之一可以預期：要么
在可見的現象[完美]知識，或如果有一些執著
左，anāgāmita。
別說半年，比丘。因為凡，比丘，會練習這四個satipaṭṭhānas
以這種方式五個月，兩種結果之一可以預期：要么
在可見的現象[完美]知識，或如果有一些執著
左，anāgāmita。
別說五個月比丘。因為凡，比丘，會練習這四個satipaṭṭhānas
以這種方式四個月，兩種結果之一可以預期：要么
在可見的現象[完美]知識，或如果有一些執著
左，anāgāmita。
別說四個月比丘。因為凡，比丘，會練習這四個satipaṭṭhānas
以這種方式為3個月，兩種結果之一可以預期：
為[完美]在可見的現象的知識，或如果有一些
抱住左，anāgāmita
別說三個月比丘。因為凡，比丘，會練習這四個satipaṭṭhānas
以這種方式兩個月，兩種結果之一可以預期：要么
在可見的現象[完美]知識，或如果有一些執著
左，anāgāmita。
別說兩個月來，比丘。因為凡，比丘，會練習這四個satipaṭṭhānas
以這種方式為一個月，兩種結果之一可以預期：要么
在可見的現象[完美]知識，或如果有一些執著
左，anāgāmita。
別說一個月比丘。因為凡，比丘，會練習這四個satipaṭṭhānas
以這種方式半個月，兩種結果之一可以預期：
為[完美]在可見的現象的知識，或如果有一些
抱住左，anāgāmita。
別說半個月，比丘。因為凡，比丘，會練習這四個satipaṭṭhānas
以這種方式對一個星期，兩個結果中的一個可以預期：要么
在可見的現象[完美]知識，或如果有一些執著
左，anāgāmita。
“這個，比丘，是導致什麼，但淨化的路徑
眾生，悲傷和悔恨的克服，消失
苦-domanassa的，以正確的方式的實現，實現涅槃的，也就是說四個satipaṭṭhānas。“因此，有它已經說了，這一切的基礎上又被它說。
因此，談到Bhagavā。高興時，比丘歡迎Bhagavā的話。
http://scroll.in/article/806815/in-sounding-the-bugle-for-2017-polls-in-uttar-pradesh-mayawati-did-not-spare-anyone
在冠冕堂皇的北方邦為2017年調查的號角，瑪雅瓦蒂沒有放過任何人
https://in.news.yahoo.com/robot-monk-blends-science-buddhism-chinese-temple-022046666.html
機器人和尚在中國寺廟融合科學與佛教
http://www.hindustantimes.com/india/jodhpur-dalits-against-liquor-shop-say-they-ve-converted-to-buddhism/story-66WtTi1jP436dwxVFIRO1N.html
焦特布爾：SC /對酒店ST公司說，他們已經皈依佛門
https://in.news.yahoo.com/scheduled-caste-commission-report-scs-010500542.html
賤民委員會報告：“旺沒有得到SC funds’https：//in.news.yahoo.com/robot-monk-blends-science-buddhism-chinese-temple-022046666.html
機器人和尚在中國寺廟融合科學與佛教
由約瑟夫·坎貝爾
路透社
2016年4月23日
https://www.rt.com/viral/340638-buddha-robot-longquan-beijing/
佛BOT：中國寺廟報名微型機器人和尚提振教導（視頻）
6）中國古典（簡體）
6）中國古典（簡體）
1854年年星期二2016年年5月3日
教訓
從
INSIGHT-NET-A1在線（覺醒的人）大藏經研究與實踐大學
在可視化格式（FOA1TRPUVF）
通過http://sarvajan.ambedkar.org
最翔實的研究型網站傳播覺醒的人的教導與意識佛和技術 - 政治 - 社會轉型與經濟解放運動，隨後以百萬計的人遍布世界各地。
aonesolarpower@gmail.com
古典佛教（覺醒與一個意識的教誨）屬於世界，每個人都擁有專有權利：JC
渲染精确的翻译，因为这大学的在一个人的母语此谷歌翻译和传播的教训有权成为流输入者（Sottapanna），并获得永恒极乐作为最终目标。
願一切眾生和非眾生是有史以來開心，好有保障！
願所有長壽！
願一切都平靜，平靜，警覺，細心和平靜心態
有一個清晰的認識，一切都在改變！
一語成讖 - 波恩作为王子的四个景点，当佛寻找答案，四谛，佛五戒大宗教世界范围内，他的教训，重新团结的家庭佛的最后请求的智慧词的语言 - 不是神一一种-A舍不得老师，他发明了中间道路，以awakenment-的关于他的外表真相
ஒருதீர்க்கதரிசனம்
一個預言
之前释迦牟尼诞生的asetic预测，Suddhodhana的儿子要么是一个伟大的和已知的神圣的人，否则他会成为一个伟大的国王。他的父亲希望他
远离痛苦离开，甚至没有让他有宗教教义怕他成为一个圣洁的人。他的父亲甚至为他建三宫殿与各界的奢侈品，让他没有任何希望看到外面的世界。
出生王子
虽然释迦牟尼被称为生活一个非常温和的和简单的生活中的许多人不知道，他出生的释迦族在尼泊尔的王子。他的父亲，Suddhodhana是释迦族
在南赡部洲的主要而他的母亲摩耶夫人被称为是科利的公主。他在一个花园的SAL树下出生在Lubini。他娶耶输陀罗，甚至有一个名为罗睺罗儿子。
四景點
注定要成为一个伟大的圣人，释迦牟尼很快就厌倦了他的物质生活和希望离开王宫看到外面的世界。在29岁，而在他坐看农村，他在这期间，他不知道有关宫殿外他的四个不同的旅行看见四位不同的事情。这四件事情彻底改变了悉达多的生活。
在他的宫殿外四个行程，他看见一个老人，一具尸体，一病夫，最后他看见一个流浪苦行。他在这些网站这么不安，他想知道他如何能享受他的生活了这么多的
时候有在世界上这么多的苦难。他终于意识到，现实的情况是他已经看到了至今在他的生活没有什么，但现实是什么，他在生活中所看到。
當佛陀尋找答案
离开王宫后，它是很难的乔达摩找到自己的老师谁可以教他关于世界的真理，认识不同的宗教。要了解他用长袍漫步，并试图从最明智的教师学习的痛苦。但没有老师可以告诉他如何结束苦难，所以最后他决定寻找答案全部由他自己去。
周边的六年中，他领导的自律和禁欲的生活幸存于单纯的根部，水果和生食。他还学会了瑜伽和冥想的做法。在一段很短的时间掌握悉达多瑜伽冥想的艺术，但没有满足他。后来，他意识到，无论是在皇宫生活富裕，也没有在森林适度生活的答案，他一直在寻找。
四諦
什麼佛看出端倪在他awakenment時刻總結四諦之內 - 苦（痛苦，痛苦，痛苦的存在;痛苦源于依恋欲望;苦受Nirodha（痛苦的结束，苦难，苦难也存在;停止时附件欲停止;从苦难自由是可以通过实践八倍路径。
佛的語言
佛教的原文是八里古代，任何一个孩子，独自离开没有听到人的声音会本能地说话摩揭陀（白话从巴利assumingly派生）。该节，它体现了断言，摩揭陀是古代与原来的语言，梵天，Sambuddhas和那些谁从来没有听过任何演讲会说出：
SāMāgadhīmūlabhāsanarāyāyādikappikā，婆羅門CA的assutālāpāsambuddhācāpibhāsare。
但在今天，即使是深奥的佛教著作在全球许多语言的版本。佛法开示（教训）在当地语言中的佛教中心和网上中给出。诵可以以各种语言来完成，这取决于区域的选择。一些选择古方言，而另一些人喜欢现代的语言。
五戒
一个佛教的基本元素被称为五戒。这些简单的规则形成了可以接受的，道德行为的核心。五戒是：
我不想被任何人殺死。所以，我不會殺。
我不希望別人偷我的東西。所以，我不會偷。
我不希望別人拿我的妻子/丈夫。所以我不會搞不正當性行為。
我不希望別人說假話TI我。所以我不會說謊。
如果我使用麻醉品我可以在所有上述不当行为放纵。所以，我不会使用麻醉品。
全球最大的宗教
一个佛教十大事实是，它是最大的宗教。今天，全球有超过3.6亿的追随者佛教。与最大的佛教人口的国家是中国，泰国，越南和缅甸。因为他们已经意识
到，他们的福利，幸福与和平的谎言与意识继觉醒的人的教导佛，后BR安贝德卡博士佛教复兴这一古老南赡部洲人大量已开始返回回到他们原来的家。
他的教導
实现awakenment后，他开始分享他的想法和他的教诲。佛陀和他的弟子在未来45年去到不同的地方在世界上传播自己的言论和教导。佛陀教导人
们，成为觉醒的人，一个人应该永远是无知，愤怒和仇恨的人。这是不难的佛来赢得人们所到之处因为他知道人们的真实感受，知道如何对付他们的心。
重新團結的家庭
在世界各地他的旅程来传播他们的教诲，佛参观他的儿子，父亲，他忠诚的妻子和他的养母。最终，他的家人加入了僧团，这是佛教寺院社区。他的堂弟阿难也成了他的弟子，并加入了社区，成为一名僧人。他的儿子，罗睺罗是在社会上最年轻的僧人，他成为修士时，他只有七岁。
佛陀的最後請求
佛陀教导并前往他的整个生活，直到80岁的时候，他离开了人世。他的追随者的最终要求是这样的：“世界上所有部件东西都是可变的。它们不持久。刻苦学习，获得自己的救赎。“
智慧的言語
他拘尸那死了，据有关人士透露，据说他在公元前483死。他鼓励他的追随者为他们的拯救工作，他告诉他们的快乐是学习，没有什么在世界上是永久性的。即使经过这么多年他的死亡，他的同情心和仁慈的话仍然遵循以人在世界的不同部分。
不是神
练佛教徒查看佛为师，而不是一个神或头像。在菩提树下awakenment佛现货依然保留到今天。
其中的一種
佛陀的教導是由非暴力方式傳播，如在著名的石頭建築嘴或雕刻的字。
一個不情願的老師
认为一个伟大的老师喜欢他，谁教全世界佛教，可能是犹豫放在第一位教这是不容易的。他认为，他知道的事情是非常困难的，不仅为人们理解，但也很难对他表达什么，他知道进言。但后来他的同情心动摇过他，他终于决定要教导awakenment的学说的人。
他發明了中間道路，以awakenment
在佛陀的追求awakenment的时候，有许多做法呼吁感官无论是激烈的放纵，或剥夺严格，如禁食周。意识到也不是真正有益的，他设计了后来被称为“中间路线”，以awakenment ……一個平衡的方法，強調內在，而不是外在放棄。
他的外表的真相
佛是不是小胖因为他的许多描写将使其出现─他主要刻画了这种方式，因为它是象征性的在东部的幸福。他在所有的事情实行适度，定期禁食，并花了他的大部分时间走数百英里的传播awakenment的理念。
阿彌陀佛
http://www.dhammatalks.net/Articles/Life_of_the_Buddha_in_Pictures.htm
http://www.beyondthenet.net/buddha/bpicmain.htm
圖片中的佛生活
Plate1aa.jpg（3208字節）1。菩薩的誕生。
在一個月圓日，在五月的一個月（維莎卡）2600年… Plate2aa.jpg（3117字節）2。使用壽命為太子。
歧管是各種內宮，所有的感官愉悅的……。
Plate3aa.jpg（2840字節）3。生活的現實。
所有淨飯王的保護他的兒子從四個努力… Plate4aa.jpg（2447字節）4。大去等等。
在Esala滿月的當天（7月）皇太子接收…
Plate5aa.jpg（2746字節）5。實驗與禁慾主義。
六年之久的苦行喬達摩，為悉達多太子現在知道，… Plate6aa.jpg（2902字節）6 Awakenment。
摒棄奢華的生活和自我羞辱的兩個極端…。
Plate7aa.jpg（2840字節）7。第一話語。
在意識到四聖諦 - 苦聖諱;痛苦的原因…… Plate8aa.jpg（2815字節）8轉到現在徘徊在眾多的福利。
佛陀在Isipatana停留在雨季…
9.因果關係或相關的法律所產生。
他在Buddhag綾菩提樹下啟蒙運動之後，佛反映… Plate10aa.jpg（2897字節）10。變化的哲學。
佛陀教導我們，所有的空調事情都是在變化或變化，因而狀態…
Plate11aa.jpg（2983字節）11。人生的Unsatisfactoriness。
據佛，什麼是無常受痛苦，… Plate12aa.jpg（2739字節）12佛陀教導，所有的現象是沒有靈魂的。
當一個事物是無常的，因為所有的…
Plate13aa.jpg（2917字節）13，思想自由。
在被稱為自由探索的佛憲章這種話語…… Plate14aa.jpg（2666字節）14。對人的尊嚴倍。
蘇尼塔出生於一個所謂outcaste社區清道夫……。
Plate15aa.jpg（2635字節）15。婦女平等。
這是誰第一個給予婦女在社會，早些時候曾… Plate16aa.jpg（2895字節）16。人的自由她應有的地位佛。
在佛陀時代是常見的男性和女性進入服務…
Plate17aa.jpg（2537字節）17。服事病人。
儘管事實上，醫學和外科科學的研究和實踐具有… Plate18aa.jpg（2599字節）18，心理治療。
佛陀在心裡說，還談到對精神障礙…
Plate19aa.jpg（2761字節）19同情動物。
在佛陀的時代有不同的動物獻祭服用… Plate20aa.jpg（2982字節）20。佛教的經濟體系。
許多誰不熟悉佛陀的教導把它歸類為下一個宗教..
Plate21aa.jpg（2879字節）21。佛教教育。
這是教學的一種方法，它是基於… Plate22aa.jpg（3090字節）22。司法行政的智力發育。
關於司法行政某些法令，是…。
Plate23aa.jpg（2831字節）23。世界和平。
在佛陀的教導最高的重點放在了… Plate24aa.jpg（3018字節）24。瑪哈Parinibbana。
佛陀誕生的一棵大樹下一個王子，獲得了最高..
http://lordbuddhaworld.blogspot.in/2011/05/life-story-of-lord-buddha.html
http://namoamitabha.ws/LifeOfShakyamuniBuddhaWithPictures.html
http://www.saraniya.com/page/buddhism/life-of-buddha-pictures.html
請關注：
https://www.youtube.com/watch?v=MhcLBJG9GsU&hd=1
對於
佛主的照片（按時間順序）-12的使用壽命：41分鐘
https://www.youtube.com/watch?v=cV384Okg6jA&hd=1
佛的圖畫故事4：13mins
http://imgur.com/gallery/13FQjLp
https://www.youtube.com/watch?v=s5fTNsMAG_E&hd=1
佛陀的動畫故事生活在印地文，27：45分鐘
http://www.hindisoch.com/inspirational-hindi-story-of-buddha/
http://aajtak.intoday.in/education/story/history-of-buddhism-1-769751.html
http://ambedkarcaravan.com/2015/01/16/the-buddha-and-his-dhamma-book-in-hindi-marathi-and-english/
http://vd.bdwebs.tk/watch.php?id=pnpbczLpDjE
http://www.amarchitrakatha.com/in/buddha-gujarati
三藏
律藏經藏論藏
Parajika
Sanghadisesa
Pacittiya
比丘尼律
大品
Cullavagga
附隨
Patimokkha長部
中阿含
相應部
增支部
Khuddaka阿含Dhammasanganippakarana
Vibhangappakarana
Dhatukathappakarana
人施設論
Kathavatthuppakarana
Yammakappakarana
Patthanappakarana
https://archive.org/download/tipitaka15banguoft/tipitaka15banguoft.gif
動畫 - 感謝你 - 像0078
動畫計算機圖像-0110
網站傳播覺醒的人的教導與意識列表即三藏佛在視覺格式
http://sarvajan.ambedkar.org/?m=200907
http://wapedia.mobi/en/Buddhahood#1。
HTTP：//消息新華網COM /英/ 2009-07 / 27 / content_11780918的熱媒
www.chinaview。CN
www.buddhismandbusi ness.webs。COM
http://www.grameenfoundation.org/welcome/google_psa/
www.grameenfoundation.org
http://plato.stanford.edu/entries/abhidharma/
http://www.taosinstitute.net/Websites/taos/images/PublicationsWorldShare/BuddhaAsTherapistMeditations_2015.pdf
http://www.audiodharma.org/series/1/talk/1839/
http://scroll.in/article/806815/in-sounding-the-bugle-for-2017-polls-in-uttar-pradesh-mayawati-did-not-spare-anyone
在冠冕堂皇的北方邦為2017年年調查的號角，瑪雅瓦蒂沒有放過任何人
https://in.news.yahoo.com/robot-monk-blends-science-buddhism-chinese-temple-022046666.html
機器人和尚在中國寺廟融合科學與佛教
http://www.hindustantimes.com/india/jodhpur-dalits-against-liquor-shop-say-they-ve-converted-to-buddhism/story-66WtTi1jP436dwxVFIRO1N.html
焦特布爾：SC /對酒店ST公司說，他們已經皈依佛門
https://in.news.yahoo.com/scheduled-caste-commission-report-scs-010500542.html
賤民委員會報告：“旺沒有得到SC funds’https：//in.news.yahoo.com/robot-monk-blends-science-buddhism-chinese-temple-022046666.html
機器人和尚在中國寺廟融合科學與佛教
由約瑟夫·坎貝爾
路透社
2016年年4月23日
https://www.rt.com/viral/340638-buddha-robot-longquan-beijing/
佛BOT：中國寺廟報名微型機器人和尚提振教導（視頻）
無動畫GIF
請觀看視頻：
https://www.rt.com/viral/340638-buddha-robot-longquan-beijing/
https://www.youtube.com/watch?v=-L5yh2nZiyI&hd=1
佛陀的動畫故事生活在泰米爾納 - 1/4 -6：30分鐘
https://www.youtube.com/watch?v=I8Gy7H1vUyg
佛陀的動畫故事生活在泰米爾納 - 2/4 - 6:44分鐘
https://www.youtube.com/watch?v=NPN1D4oujMw
佛陀的動畫故事生活在泰米爾納 - 3/4 -6：55分鐘
https://www.youtube.com/watch?v=DjaHyHGM9uQ
0:16 / 7:33
佛陀的動畫故事生活在泰米爾納 - 4/4 - 7:33分鐘
https://www.youtube.com/watch?v=_rRDGsXrsZE
佛（緬甸字幕）1 - 55一點34分秒小時
https://www.youtube.com/watch?v=_nkS4lYq8Mk&hd=1
佛（緬甸字幕）2 -12：28
https://www.youtube.com/watch?v=qTovBAdJunk&hd=1
緬甸佛寺（新加坡）-2：51mins
http://www.myanmarnet.net/nibbana/bsmburma.htm
佛教與緬甸
https://www.weasydney.com.au/course/TLOB
佛中所呈現的藝術和考古發現緬甸的生活（緬甸）
http://www.thebuddhist.tv/online-tv.php
http://www.burmalibrary.org/show.php?cat=2630
http://www.burmalibrary.org/show.php?cat=586
http://www.burmalibrary.org/show.php?cat=501
http://www.buddhanet.net/audio-chant.htm
http://buddhist.se/smf/index.php?topic=2445.0
http://www.burmese-buddhas.com/burma/burmese-temples-and-monasteries
http://www.myanmars.net/myanmar-culture/buddhism-history.htm
佛教的歷史
http://www.burmese-buddhas.com/burmese-manuscripts/illuminating-the-life-of-buddha%0A
http://www.burmese-art.com/theravada-buddhism-burma
http://press.princeton.edu/chapters/i7539.html
佛教對中國物質文化的影響
http://treasuryoflives.org/about
生活的财政部西藏，内蒙古地区和喜马拉雅的书目百科全书。大多数传记的同行评审。
http://www.amazon.com/Awakening-Buddha-Within-Tibetan-Western/dp/0767901576
覺醒的佛內：西藏智慧的西方世界…………
素可泰佛像
婆羅浮屠形象
僧人看出來他們的宿舍窗口在Pathain寺在東南亞BurmaBuddhism
7）中國古代（傳統）
7）中國古代（傳統）
1854年年星期二2016年年5月3日
教訓
從
INSIGHT-NET-A1在線（覺醒的人）大藏經研究與實踐大學
在可視化格式（FOA1TRPUVF）
通過http://sarvajan.ambedkar.org
最翔實的研究型網站傳播覺醒的人的教導與意識佛和技術 - 政治 - 社會轉型與經濟解放運動，隨後以百萬計的人遍布世界各地。
aonesolarpower@gmail.com
古典佛教（覺醒與一個意識的教誨）屬於世界，每個人都擁有專有權利：JC
渲染精確的翻譯，因為這大學的在一個人的母語此谷歌翻譯和傳播的教訓有權成為流輸入者（Sottapanna），並獲得永恆極樂作為最終目標。
願一切眾生和非眾生是有史以來開心，好有保障！
願所有長壽！
願一切都平靜，平靜，警覺，細心和平靜心態
有一個清晰的認識，一切都在改變！
一語成讖 - 波恩作為王子的四個景點，當佛尋找答案，四諦，佛五戒大宗教世界範圍內，他的教訓，重新團結的家庭佛的最後請求的智慧詞的語言 - 不是神一一種-A捨不得老師，他發明了中間道路，以awakenment-的關於他的外表真相
ஒருதீர்க்கதரிசனம்
一個預言
之前釋迦牟尼誕生的asetic預測，Suddhodhana的兒子要么是一個偉大的和已知的神聖的人，否則他會成為一個偉大的國王。他的父親希望他
遠離痛苦離開，甚至沒有讓他有宗教教義怕他成為一個聖潔的人。他的父親甚至為他建三宮殿與各界的奢侈品，讓他沒有任何希望看到外面的世界。
出生王子
雖然釋迦牟尼被稱為生活一個非常溫和的和簡單的生活中的許多人不知道，他出生的釋迦族在尼泊爾的王子。他的父親，Suddhodhana是釋迦族
在南贍部洲的主要而他的母親摩耶夫人被稱為是科利的公主。他在一個花園的SAL樹下出生在Lubini。他娶耶輸陀羅，甚至有一個名為羅睺羅兒子。
四景點
注定要成為一個偉大的聖人，釋迦牟尼很快就厭倦了他的物質生活和希望離開王宮看到外面的世界。在29歲，而在他坐看農村，他在這期間，他不知道有關宮殿外他的四個不同的旅行看見四位不同的事情。這四件事情徹底改變了悉達多的生活。
在他的宮殿外四個行程，他看見一個老人，一具屍體，一病夫，最後他看見一個流浪苦行。他在這些網站這麼不安，他想知道他如何能享受他的生活了這麼多的
時候有在世界上這麼多的苦難。他終於意識到，現實的情況是他已經看到了至今在他的生活沒有什麼，但現實是什麼，他在生活中所看到。
當佛陀尋找答案
離開王宮後，它是很難的喬達摩找到自己的老師誰可以教他關於世界的真理，認識不同的宗教。要了解他用長袍漫步，並試圖從最明智的教師學習的痛苦。但沒有老師可以告訴他如何結束苦難，所以最後他決定尋找答案全部由他自己去。
周邊的六年中，他領導的自律和禁慾的生活倖存於單純的根部，水果和生食。他還學會了瑜伽和冥想的做法。在一段很短的時間掌握悉達多瑜伽冥想的藝術，但沒有滿足他。後來，他意識到，無論是在皇宮生活富裕，也沒有在森林適度生活的答案，他一直在尋找。
四諦
什麼佛看出端倪在他awakenment時刻總結四諦之內 - 苦（痛苦，痛苦，痛苦的存在;痛苦源於依戀慾望;苦受Nirodha（痛苦的結束，苦難，苦難也存在;停止時附件欲停止;從苦難自由是可以通過實踐八倍路徑。
佛的語言
佛教的原文是八里古代，任何一個孩子，獨自離開沒有聽到人的聲音會本能地說話摩揭陀（白話從巴利assumingly派生）。該節，它體現了斷言，摩揭陀是古代與原來的語言，梵天，Sambuddhas和那些誰從來沒有聽過任何演講會說出：
SāMāgadhīmūlabhāsanarāyāyādikappikā，婆羅門CA的assutālāpāsambuddhācāpibhāsare。
但在今天，即使是深奧的佛教著作在全球許多語言的版本。佛法開示（教訓）在當地語言中的佛教中心和網上中給出。誦可以以各種語言來完成，這取決於區域的選擇。一些選擇古方言，而另一些人喜歡現代的語言。
五戒
一個佛教的基本元素被稱為五戒。這些簡單的規則形成了可以接受的，道德行為的核心。五戒是：
我不想被任何人殺死。所以，我不會殺。
我不希望別人偷我的東西。所以，我不會偷。
我不希望別人拿我的妻子/丈夫。所以我不會搞不正當性行為。
我不希望別人說假話TI我。所以我不會說謊。
如果我使用麻醉品我可以在所有上述不當行為放縱。所以，我不會使用麻醉品。
全球最大的宗教
一個佛教十大事實是，它是最大的宗教。今天，全球有超過3.6億的追隨者佛教。與最大的佛教人口的國家是中國，泰國，越南和緬甸。因為他們已經意識
到，他們的福利，幸福與和平的謊言與意識繼覺醒的人的教導佛，後BR安貝德卡博士佛教復興這一古老南贍部洲人大量已開始返回回到他們原來的家。
他的教導
實現awakenment後，他開始分享他的想法和他的教誨。佛陀和他的弟子在未來45年去到不同的地方在世界上傳播自己的言論和教導。佛陀教導人
們，成為覺醒的人，一個人應該永遠是無知，憤怒和仇恨的人。這是不難的佛來贏得人們所到之處因為他知道人們的真實感受，知道如何對付他們的心。
重新團結的家庭
在世界各地他的旅程來傳播他們的教誨，佛參觀他的兒子，父親，他忠誠的妻子和他的養母。最終，他的家人加入了僧團，這是佛教寺院社區。他的堂弟阿難也成了他的弟子，並加入了社區，成為一名僧人。他的兒子，羅睺羅是在社會上最年輕的僧人，他成為修士時，他只有七歲。
佛陀的最後請求
佛陀教導並前往他的整個生活，直到80歲的時候，他離開了人世。他的追隨者的最終要求是這樣的：“世界上所有部件東西都是可變的。它們不持久。刻苦學習，獲得自己的救贖。“
智慧的言語
他拘屍那死了，據有關人士透露，據說他在公元前483死。他鼓勵他的追隨者為他們的拯救工作，他告訴他們的快樂是學習，沒有什麼在世界上是永久性的。即使經過這麼多年他的死亡，他的同情心和仁慈的話仍然遵循以人在世界的不同部分。
不是神
練佛教徒查看佛為師，而不是一個神或頭像。在菩提樹下awakenment佛現貨依然保留到今天。
其中的一種
佛陀的教導是由非暴力方式傳播，如在著名的石頭建築嘴或雕刻的字。
一個不情願的老師
認為一個偉大的老師喜歡他，誰教全世界佛教，可能是猶豫放在第一位教這是不容易的。他認為，他知道的事情是非常困難的，不僅為人們理解，但也很難對他表達什麼，他知道進言。但後來他的同情心動搖過他，他終於決定要教導awakenment的學說的人。
他發明了中間道路，以awakenment
在佛陀的追求awakenment的時候，有許多做法呼籲感官無論是激烈的放縱，或剝奪嚴格，如禁食週。意識到也不是真正有益的，他設計了後來被稱為“中間路線”，以awakenment ……一個平衡的方法，強調內在，而不是外在放棄。
他的外表的真相
佛是不是小胖因為他的許多描寫將使其出現─他主要刻畫了這種方式，因為它是象徵性的在東部的幸福。他在所有的事情實行適度，定期禁食，並花了他的大部分時間走數百英里的傳播awakenment的理念。
阿彌陀佛
http://www.dhammatalks.net/Articles/Life_of_the_Buddha_in_Pictures.htm
http://www.beyondthenet.net/buddha/bpicmain.htm
圖片中的佛生活
Plate1aa.jpg（3208字節）1。菩薩的誕生。
在一個月圓日，在五月的一個月（維莎卡）2600年… Plate2aa.jpg（3117字節）2。使用壽命為太子。
歧管是各種內宮，所有的感官愉悅的……。
Plate3aa.jpg（2840字節）3。生活的現實。
所有淨飯王的保護他的兒子從四個努力… Plate4aa.jpg（2447字節）4。大去等等。
在Esala滿月的當天（7月）皇太子接收…
Plate5aa.jpg（2746字節）5。實驗與禁慾主義。
六年之久的苦行喬達摩，為悉達多太子現在知道，… Plate6aa.jpg（2902字節）6 Awakenment。
摒棄奢華的生活和自我羞辱的兩個極端…。
Plate7aa.jpg（2840字節）7。第一話語。
在意識到四聖諦 - 苦聖諱;痛苦的原因…… Plate8aa.jpg（2815字節）8轉到現在徘徊在眾多的福利。
佛陀在Isipatana停留在雨季…
9.因果關係或相關的法律所產生。
他在Buddhag綾菩提樹下啟蒙運動之後，佛反映… Plate10aa.jpg（2897字節）10。變化的哲學。
佛陀教導我們，所有的空調事情都是在變化或變化，因而狀態…
Plate11aa.jpg（2983字節）11。人生的Unsatisfactoriness。
據佛，什麼是無常受痛苦，… Plate12aa.jpg（2739字節）12佛陀教導，所有的現象是沒有靈魂的。
當一個事物是無常的，因為所有的…
Plate13aa.jpg（2917字節）13，思想自由。
在被稱為自由探索的佛憲章這種話語…… Plate14aa.jpg（2666字節）14。對人的尊嚴倍。
蘇尼塔出生於一個所謂outcaste社區清道夫……。
Plate15aa.jpg（2635字節）15。婦女平等。
這是誰第一個給予婦女在社會，早些時候曾… Plate16aa.jpg（2895字節）16。人的自由她應有的地位佛。
在佛陀時代是常見的男性和女性進入服務…
Plate17aa.jpg（2537字節）17。服事病人。
儘管事實上，醫學和外科科學的研究和實踐具有… Plate18aa.jpg（2599字節）18，心理治療。
佛陀在心裡說，還談到對精神障礙…
Plate19aa.jpg（2761字節）19同情動物。
在佛陀的時代有不同的動物獻祭服用… Plate20aa.jpg（2982字節）20。佛教的經濟體系。
許多誰不熟悉佛陀的教導把它歸類為下一個宗教..
Plate21aa.jpg（2879字節）21。佛教教育。
這是教學的一種方法，它是基於… Plate22aa.jpg（3090字節）22。司法行政的智力發育。
關於司法行政某些法令，是…。
Plate23aa.jpg（2831字節）23。世界和平。
在佛陀的教導最高的重點放在了… Plate24aa.jpg（3018字節）24。瑪哈Parinibbana。
佛陀誕生的一棵大樹下一個王子，獲得了最高..
http://lordbuddhaworld.blogspot.in/2011/05/life-story-of-lord-buddha.html
http://namoamitabha.ws/LifeOfShakyamuniBuddhaWithPictures.html
http://www.saraniya.com/page/buddhism/life-of-buddha-pictures.html
請關注：
https://www.youtube.com/watch?v=MhcLBJG9GsU&hd=1
對於
佛主的照片（按時間順序）-12的使用壽命：41分鐘
https://www.youtube.com/watch?v=cV384Okg6jA&hd=1
佛的圖畫故事4：13mins
http://imgur.com/gallery/13FQjLp
https://www.youtube.com/watch?v=s5fTNsMAG_E&hd=1
佛陀的動畫故事生活在印地文，27：45分鐘
http://www.hindisoch.com/inspirational-hindi-story-of-buddha/
http://aajtak.intoday.in/education/story/history-of-buddhism-1-769751.html
http://ambedkarcaravan.com/2015/01/16/the-buddha-and-his-dhamma-book-in-hindi-marathi-and-english/
http://vd.bdwebs.tk/watch.php?id=pnpbczLpDjE
http://www.amarchitrakatha.com/in/buddha-gujarati
三藏
律藏經藏論藏
Parajika
Sanghadisesa
Pacittiya
比丘尼律
大品
Cullavagga
附隨
Patimokkha長部
中阿含
相應部
增支部
Khuddaka阿含Dhammasanganippakarana
Vibhangappakarana
Dhatukathappakarana
人施設論
Kathavatthuppakarana
Yammakappakarana
Patthanappakarana
https://archive.org/download/tipitaka15banguoft/tipitaka15banguoft.gif
動畫 - 感謝你 - 像0078
動畫計算機圖像-0110
網站傳播覺醒的人的教導與意識列表即三藏佛在視覺格式
http://sarvajan.ambedkar.org/?m=200907
http://wapedia.mobi/en/Buddhahood#1。
HTTP：//消息新華網COM /英/ 2009-07 / 27 / content_11780918的熱媒
www.chinaview。CN
www.buddhismandbusi ness.webs。COM
http://www.grameenfoundation.org/welcome/google_psa/
www.grameenfoundation.org
http://plato.stanford.edu/entries/abhidharma/
http://www.taosinstitute.net/Websites/taos/images/PublicationsWorldShare/BuddhaAsTherapistMeditations_2015.pdf
http://www.audiodharma.org/series/1/talk/1839/
http://scroll.in/article/806815/in-sounding-the-bugle-for-2017-polls-in-uttar-pradesh-mayawati-did-not-spare-anyone
在冠冕堂皇的北方邦為2017年年調查的號角，瑪雅瓦蒂沒有放過任何人
https://in.news.yahoo.com/robot-monk-blends-science-buddhism-chinese-temple-022046666.html
機器人和尚在中國寺廟融合科學與佛教
http://www.hindustantimes.com/india/jodhpur-dalits-against-liquor-shop-say-they-ve-converted-to-buddhism/story-66WtTi1jP436dwxVFIRO1N.html
焦特布爾：SC /對酒店ST公司說，他們已經皈依佛門
https://in.news.yahoo.com/scheduled-caste-commission-report-scs-010500542.html
賤民委員會報告：“旺沒有得到SC funds’https：//in.news.yahoo.com/robot-monk-blends-science-buddhism-chinese-temple-022046666.html
機器人和尚在中國寺廟融合科學與佛教
由約瑟夫·坎貝爾
路透社
2016年年4月23日
https://www.rt.com/viral/340638-buddha-robot-longquan-beijing/
佛BOT：中國寺廟報名微型機器人和尚提振教導（視頻）
無動畫GIF
請觀看視頻：
https://www.rt.com/viral/340638-buddha-robot-longquan-beijing/
https://www.youtube.com/watch?v=-L5yh2nZiyI&hd=1
佛陀的動畫故事生活在泰米爾納 - 1/4 -6：30分鐘
https://www.youtube.com/watch?v=I8Gy7H1vUyg
佛陀的動畫故事生活在泰米爾納 - 2/4 - 6:44分鐘
https://www.youtube.com/watch?v=NPN1D4oujMw
佛陀的動畫故事生活在泰米爾納 - 3/4 -6：55分鐘
https://www.youtube.com/watch?v=DjaHyHGM9uQ
0:16 / 7:33
佛陀的動畫故事生活在泰米爾納 - 4/4 - 7:33分鐘
https://www.youtube.com/watch?v=_rRDGsXrsZE
佛（緬甸字幕）1 - 55一點34分秒小時
https://www.youtube.com/watch?v=_nkS4lYq8Mk&hd=1
佛（緬甸字幕）2 -12：28
https://www.youtube.com/watch?v=qTovBAdJunk&hd=1
緬甸佛寺（新加坡）-2：51mins
http://www.myanmarnet.net/nibbana/bsmburma.htm
佛教與緬甸
https://www.weasydney.com.au/course/TLOB
佛中所呈現的藝術和考古發現緬甸的生活（緬甸）
http://www.thebuddhist.tv/online-tv.php
http://www.burmalibrary.org/show.php?cat=2630
http://www.burmalibrary.org/show.php?cat=586
http://www.burmalibrary.org/show.php?cat=501
http://www.buddhanet.net/audio-chant.htm
http://buddhist.se/smf/index.php?topic=2445.0
http://www.burmese-buddhas.com/burma/burmese-temples-and-monasteries
http://www.myanmars.net/myanmar-culture/buddhism-history.htm
佛教的歷史
http://www.burmese-buddhas.com/burmese-manuscripts/illuminating-the-life-of-buddha%0A
http://www.burmese-art.com/theravada-buddhism-burma
http://press.princeton.edu/chapters/i7539.html
佛教對中國物質文化的影響
http://treasuryoflives.org/about
生活的財政部西藏，內蒙古地區和喜馬拉雅的書目百科全書。大多數傳記的同行評審。
http://www.amazon.com/Awakening-Buddha-Within-Tibetan-Western/dp/0767901576
覺醒的佛內：西藏智慧的西方世界
http://www.accesstoinsight.org/lib/authors/bischoff/wheel399.html
佛教在緬甸
簡史
http://www.chiangmai-thai.com/elephant.htm
泰國的天才ELEPHANT
http://www.academicroom.com/topics/myanmar-buddhist
佛教在緬甸
https://buddhistartnews.wordpress.com/category/myanmar/page/7/
佛教藝術新聞
http://www.buddhanet.net/e-learning/buddhistworld/southeast.htm…
日本岐阜 - 大佛殿（Shoho寺）：
了解更多flickr.com
在日本東京，真人大小的機動戰士
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Satipatthana Sutta (Discourse on the Foundations of Mindfulness)
For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for seven years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
Let alone seven years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for six years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
Let alone six years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for five years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
Let alone five years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for four years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
Let alone four years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for three years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
Let alone three years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for two years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
Sutta Piṭaka
Let alone two years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for one year, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
Let alone one year, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for seven months, one of two results may be expected:
either [perfect] knowledge in visible phenomena, or if there is some
clinging left, anāgāmita.
Let alone seven months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for six months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
Let alone six months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for five months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
Let alone five months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for four months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
Let alone four months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for three months, one of two results may be expected:
either [perfect] knowledge in visible phenomena, or if there is some
clinging left, anāgāmita
Let alone three months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for two months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
Let alone two months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for one month, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
Let alone one month, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for half a month, one of two results may be expected:
either [perfect] knowledge in visible phenomena, or if there is some
clinging left, anāgāmita.
Let alone half a month, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for a week, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
“This, bhikkhus, is the path that leads to nothing but the purification
of beings, the overcoming of sorrow and lamentation, the disappearance
of dukkha-domanassa, the attainment of the right way, the realization of Nibbāna, that is to say the four satipaṭṭhānas.” Thus has it been said, and on the basis of all this has it been said.
Thus spoke the Bhagavā. Delighted, the bhikkhus welcomed the words of the Bhagavā.
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta·vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, satta·vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, cha vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya pañca vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, pañca vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cattāri vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, cattāri vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya tīṇī vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, tīṇī vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya dve vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, dve vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya ekaṃ vassaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, cha māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya pañca māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, pañca māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cattāri māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, cattāri māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya tīṇi māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, tīṇi māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya dvi māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, dve māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya ekaṃ māsaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, ekaṃ māsaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya aḍḍha·māsaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, aḍḍha·māso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, soka-paridevānaṃ samatikkamāya, dukkha-domanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā’ ti. Iti yaṃ taṃ vuttaṃ, idam·etaṃ paṭicca vuttaṃ ti.
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta·vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, satta·vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, cha vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya pañca vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, pañca vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cattāri vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, cattāri vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya tīṇī vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, tīṇī vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya dve vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, dve vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya ekaṃ vassaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, cha māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya pañca māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, pañca māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cattāri māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, cattāri māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya tīṇi māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, tīṇi māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya dvi māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, dve māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya ekaṃ māsaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, ekaṃ māsaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya aḍḍha·māsaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, aḍḍha·māso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, soka-paridevānaṃ samatikkamāya, dukkha-domanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā’ ti. Iti yaṃ taṃ vuttaṃ, idam·etaṃ paṭicca vuttaṃ ti.
Idam·avoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinanduṃ ti.
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6) Classical Chinese (Simplified) “>1854年星期二2016年5月3日
“>从
“>在Visual格式（FOA1TRPUVF） “>最翔实的研究型网站传播觉醒的人的教导与意识佛和技术 - 政治 - 社会转型与经济解放运动，随后以百万计的人遍布世界各地。
“>古典佛教（觉醒与一个意识的教诲）属于世界，每个人都拥有专有权利：JC
“>愿一切众生和非众生是有史以来开心，好有保障！
“>愿一切都平静，平静，警觉，细心和平静心态
一语成谶 - 波恩作为王子的四个景点，当佛寻找答案，四谛，佛五戒大宗教世界范围内，他的教训，重新团结的家庭佛的最后请求的智慧词的语言
“>ஒருதீர்க்கதரிசனம்
之前释迦牟尼诞生的asetic预测，Suddhodhana的儿子要么是一个伟大的和已知的神圣的人，否则他会成为一个伟大的国王。他的父亲希望他远离痛苦离开，甚至没有让他有宗教教义怕他成为一个圣洁的人。
“>出生王子
虽然释迦牟尼被称为生活一个非常温和的和简单的生活中的许多人不知道，他出生的释迦族在尼泊尔的王子。他的父亲，Suddhodhana是释迦族在南赡部洲的主要而他的母亲摩耶夫人被称为是科利的公主。他在一个花园的SAL树下出生在Lubini。
“>四景点