KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN ETERNAL BLISS AS FINAL GOAL
From Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in
 111 CLASSICAL LANGUAGES in BUDDHA'S own Words through http://sarvajan.ambedkar.orgat 668, 5A main Road, 8th Cross, HAL 3rd Stage, Bangalore- Karnataka State -India Do good. Purify mind -‘The gift of Dhamma excels all other gifts – sabba danam dhamma danam to attain NIBBANA as Final Goal
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04/29/19
LESSON 2977 Tue 30 2019 E-mails
Filed under: General
Posted by: site admin @ 4:32 pm
LESSON 2977 Tue 30  2019
E-mails


Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness


Tipitaka
is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness
and peace on the path of Eternal Bliss as Final Goal

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

from

Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca


Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās

 through 

up a levelhttp://sarvajan.ambedkar.orgup a level




Voice of All Awakened Aboriginal Societies (VoAAAS)

(1)

buddhasaid2us@gmail.com,

support@joox.com,info@shatelland.com,hitamil@tamilcube.com,info@audioburst.com,theindianwire@gmail.com,jointiw@gmail.com,feedback@expressindia.com,complaints@eci.gov.in,info@dhammausa.com,lithuanian.irons@gmail.com,info@latinasincomputing.org,info@84000.co,care@minutemedia.com,pr@minutemedia.com,jobs@minutemedia.com,helpdesk@mentalfloss.com,,krish.art.world@gmail.com,yvupspainc2019@gmail.com,contact@liser.lu,nicolas.stamets@liser.lu,shibutsa@yahoo.co.in,info@bodhitv.tv,secretariat@liser.lu,finance@liser.lu,rh@liser.lu,communication@liser.lu,it@liser.lu,pmo@liser.lu,documentation@liser.lu,survey@liser.lu,datacentre@liser.lu,iins@iins.org,supremecourt@nic.in,ecommittee@aij.gov.in,cpc-ap@aij.gov.in,cpc-bom@aij.gov.in,cpc-cal@aij.gov.in,cpc-cg@aij.gov.in,cpc-del@aij.gov.in,cpc-asm@aij.gov.in,cpc-guj@aij.gov.in,cpc-hp@aij.gov.in,cpc-jhr@aij.gov.in,cpc-kar@aij.gov.in,cpc-ker@aij.gov.in,cpc-mp@aij.gov.in,cpc-tn@aij.gov.in,cpc-mnp@aij.gov.in,cpc-mgl@aij.gov.in,cpc-ori@aij.gov.in,cpc-pat@aij.gov.in,cpc-phc@aij.gov.in,cpc-raj@aij.gov.in,info@germanschool.com,cpc-sik@aij.gov.in,,feedback@puthiyathalaimurai.tv,info@danishclassic.dk,,membershipsupport@theguardian.com,2020@abc.com,Jaideep.dahiya@hindustantimes.com,education.letters@theguardian.com,feedback@thetimes.co.uk,sampath.g@thehindu.co.in,bvacana@gmail.com,info@nhkcma.com,easyhelp@nhkcma.com,technicalservices@nhkcma.com,koeln@kwanumzen.de,bps@sltnet.lk,admissions@nalandauniv.edu.in,press@memrise.com,webmaster@mbrc.info,sathyaseelan1956@gmail.com,info@wisdompubs.org,admin@bswa.org,info@barackobama.com,scoops@sundaymirror.co.uk,mirrornews@mirror.co.uk,madeuthink@mirror.co.uk,picturedesk@mirror.co.uk,tabletsupport@reachplc.com,video@mirror.co.uk,webpictures@mirror.co.uk,sportonline@mirror.co.uk,technews@reachplc.com,webnews@mirror.co.uk,becky.clay@reachplc.com,info@urdu1.tv,info@usnew.dechenustest.uk,hello@amidamandala.com,urthonamag@gmail.com,office.sravasti@gmail.com,christopher@insightmeditation.org,practicematerials@tergar.org,beth@tergar.org,cortland@tergar.org,info@tergar.org,myoshin@tergar.org,fr@dharma.org,leftbrainbuddha@gmail.com,info@kadampa.org,usa@un.int,editors@patheos.com,chungyalpak@gmail.com,tl.labrang@gmail.com,chungyalpak@gmail.com,programs@tsurphulabrang.org,info@lionsroar.com,editorial@tricycle.org,Firstname.lastname@theguardian.com,Firstname.lastname@observer.co.uk,guardian.letters@theguardian.com,observer.letters@observer.co.uk,guardian.readers@theguardian.com,observer.readers@observer.co.uk,culture@theguardian.com,arts@theguardian.com,books@theguardian.com,financial@theguardian.com,cities@theguardian.com,money@theguardian.com,consumer.champions@theguardian.com,education@theguardian.com,rosie.swash@theguardian.com,feast@theguardian.com,film@theguardian.com,g2@theguardian.com,international@theguardian.com,law.editors@theguardian.com,lifeandstyle@theguardian.com,your.shout@theguardian.com,personal.effects@theguardian.com,nq@theguardian.com,obituaries@theguardian.com,opinion@theguardian.com,pictures@theguardian.com,photocalls@theguardian.com,review@theguardian.com,science@theguardian.com,society@theguardian.com,space@theguardian.com,sport@theguardian.com,travel@theguardian.com,weekend@theguardian.com,cash@observer.co.uk,your.problems@observer.co.uk,escape@observer.co.uk,magazine@observer.co.uk,review@observer.co.uk,sport@observer.co.uk,info@theguardianfoundation.org,appsec@theguardian.com,vouchersubs@theguardian.com,homedelivery@theguardian.com,gwsubsau@theguardian.com,gwsubs@theguardian.com,apac.help@theguardian.com,guardianpostal@theguardian.com,businessinformation@theguardian.com,roger.clapham@theguardian.com,business.information@theguardian.com,rights@theguardian.com,team@feedspot.com,eFilingSupport@judicial.state.co.us,koppalu.p.sharath@gmail.com,advertise@bodhitv.tv,info@mahabodhi.info,letters@tehelka.com,gopichandh77@gmail.com,ravindra.babu753@gmail.com,bhante36@yahoo.com,aryaoybeet@yahoo.com,baruadp11@yahoo.com,zendouniversitario@hotmail.com,lewella.meditation@gmail.com,pratahjpr@gmail.com,sati_patthana@yahoo.com.sg,shadowstrike875@gmail.com,,mlcashoksiddarth@gmail.com,news@channel4.co.uk,editor@cnn.com,boosarpoo@gmail.com,wyatt-brockbank@uiowa.edu,Giessen@diamondway-center.org,typingvidya@gmail.com,mbstripura@gmail.com,eloqua.email.reply.plm@siemens.com,johnworldpeace@sbcglobal.net,buddhiststudies@stanford.edu,Brussels@diamondway-center.org,8703666+QX4NM@tickets.livechatinc.com,bspkar1891@rediffmail.com,speakoutedit@timesgroup.com,letters@thehindu.co.in,dmrcni@dinamalar.in,letterschennai@newindianexpress.com,webmani@dinamani.com,dotcom@dinakaran.com,webeditor@maalaimalar.com,readers.editor@thehindutamil.co.in,dinasudar@dinasudar.co.in,feedback@puthuyugam.tv,support@answers.com,jloven@ap.org,kcarroll@ap.org,bodhiraja_bs@yahoo.com.sg,48hours@cbsnews.com,aaron.brown@turner.com,afterhours@foxnews.com,world@msnbc.com,dateline@nbc.com,info@tf1.fr,service@canalplus.be,postmaster@vtm.be, info@bbc.co.uk,7.30syd@your.abc.net.au,hotline@apa.at,news@cbc.ca,dr.dk@dr.dk,live@bbc.co.uk,info@zdf.de,news@rai.it,mail@antena3.com,editor@nbc.com,news@msnbc.com,post@nrk.no,post@ndr.de,videotext@wdr.de,webmaster@rtl.de,nytdirect@nytimes.com,service@magazines.com,jcs4ever@outlook.com,mprajyasabhasiddharth@gmail.com,bnshivalinga@gmail.com,mauryache@gmail.com,harshithpradeepkumar@gmail.com,mayawati@sansad.nic.in,ankurbarua26@yahoo.com,buddhadatta21@gmail.com,krish.art.world@gmal.com,goutham@pgrexports.com,sathyaseelanv1956@gmail.com,daimanuel@daimanuel.com,contact@eb.com,alex@genaud.net,heartline@suprememastertv.com,meditation.mahabodhi@gmail.com,ibpshk@ibps.org.hk,maia_milman@hotmail.com,mostafiz123@yahoo.com,bdea@buddhanet.net ,mahabodhirc@gmail.com,mahabodhilibrary1@gmail.com,viewsource-conduct@mozilla.com,Plzen@diamondway-center.org,saarbruecken@diamondway-center.org,Plock@diamondway-center.org,Olsztyn@diamondway-center.org,goerlitz@diamondway-center.org,k.kaffenberger@fr-aktuell.de,SanFelipe@diamondway-center.org,CloudPlatform-noreply@google.com,Gailingen@diamondway-center.org,Budapest@diamondway-center.org,Helsinki@diamondway-center.org,Bialystok@diamondway-center.org,Nuernberg@diamondway-center.org,adminstrator@khyenkong-tharjay.org,Konstanz@diamondway-center.org,Szekesfehervar@diamondway-center.org,Gyor@diamondway-center.org,admin.PMARC@dgroups.org,sarvanan941979@gmail.com,mprajyasabhasiddharth2016@gmail.com,csupport@vipassana.com,bsi.karnataka@gmail.com,kpbhikkhu@yahoo.com,mpashoksiddharth@gmail.com,info@tamilbuddhist.com,ashokamission@gmail.com,dgccrs@hotmail.com,rangaots@gmail.com,deto.humaran@gmail.com,indug@gbu.ac.in,jinwol@dongguk.edu,tamil.lemuria@gmail.com,info@languagenobar.com,buddhavedu@gmail.com,rita.agarwal123@yahoo.com,indirakumari2166@gmail.com,kambe@ruby.dti.ne.jp,chellappan_36@yahoo.com,admin@kasthuritv.co.in,lberwa47@gmail.com,drcnmanjunath@gmail.com,director@jayadevacardiology.com,support@SwimIndia.in,skanth@parker.com,gpupasak1964@gmail.com,navayan@gmail.com,hello@scribd.com,business@scribd.com,jyotsna@musion.co.in,nmaheshbsp@gmail.com,doshin@planet.nl,ar7.nhrc@nic.in,contactus@drophenling.com,info@mahi.dhamma.org,fiedler@utanet.at,esdip@hotmail.com,pagodelinhthuu@yahoo.com,bzc@berkeleyzencenter.org,info@saltlakebuddhist.org,,info@bloominglotussangha.org,sarvajanow@yahoo.co.in,bahujantimes@yahoo.com,,vasant_sardesai@yahoo.co.in,pradeepkns@gmail.com,sarvajanow@yahoo.co.in,ceo.karnataka@gmail.com,tushark186@gmail.com,hlingaiah@yahoo.com,kodandaram76@gmail.com,srenivasaboudh@gmail.com,drraghuramanv@gmail.com,samuifasting@hotmail.com,xiler2666@yahoo.com,kamalanabhanb@gmail.com,dwarakanath.chokka@gmail.com,sarvajanow@yahoo.co.in,vs.sampath@eci.gov.in,taiwanfellow@utbf.org,nytnews@nytimes.com,cms.chauhan@gmail.com,,,info@bspindia.org,devasamaroo@hotmail.com,bala_hdb@hotmail.com,mettassf@yahoo.com.sg,,sadhanavihara@rediffmail.com,l.mcmullen@irishnews.com,yasati_mail@yahoo.com,lawudogompa@yahoo.com,shedrupling@hotmail.com,renci@renci.org.sg,arts@examiner.ie,lotus358@yahoo.in,scheduling.muz@prabhatkhabar.in,saadesh@gmail.com,info@nilambe.net,jcs4ever@outlook.com,drpins@sti.net,lewella.meditation@gmail.com,aalborg@buddha.dk,evaldez@univision.net,dhammasoba@yahoo.com,laia@correo.cop.es,alerts@news.thehill.com,,sathyam@tamilnation.com,pasumai@vikatan.com,jlalu100@msn.com,armina_h@yahoo.com,info@bhanu.dhamma.org,scheduling.kolkata@prabhatkhabar.in,webmaster@thuglak.com,malaysia@un.int,info@buddhistfellowship.org,info@bghh.de,atk125@gmail.com,albania@un.int,buddhist_council@hotmail.com,shanfooktong@gmail.com,armenia@un.int,abbds.online@gmail.com,ratnabodh@gmail.com,,lbdfio@lbdfi.org,tanhua@thanhsiang.org,t0054856@seed.net.tw,dkbhikkhu@gmail.com,sbss@pcmail.com.tw,ikandevihara@eureka.lk,keisho@xprs.net,vajravidaya@yahoo.com,enquiry@kmspks.org,care@kecharahouse.com,,swinunibuddha@yahoo.com,mimi.gurbst@abc.com,brooks@skullzpress.com,,jolupemo@interbook.net,newsletter@123greetings.info,palbarling@narod.ru,mharden@dispatch.com,,hykim@incheon.ac.kr,jpdministrator@goldenlandpages.com,addonis@vsnl.com,seemamustafa@gmail.com,,madhuchandra66@gmail.com,W_Vajira@hotmail.com,david_paul96789@yahoo.com,ceo_karnataka@eci.gov.in,info@MeditationEdmonton.org,anantgyantrust@gmail.com,beii.panchsheel@gmail.com,sougata95@gmail.com,luxembourg@un.int,,banupam3@yahoo.com,skbarua@sjibl.com,rss.secunderabad@gmail.com,changchienni@yahoo.com,Mahathero@Dharmavihara.com,webmaster@dnaindia.net,boulderbodhisattvas@gmail.com,editor@countercurrents.org,lordbuddhatrust5@gmail.com,palaiah@gmail.com,feedback@chandramanibuddhistvihar.com,uzbekistan@un.int,editor@ibnlive.com,sarvajanow@yahoo.co.in,contact@blackmountainzencentre.org,webmaster@serajeyngari.org,hm@nic.in,nndpr9@gmail.com,lccstemple@yahoo.com.sg,kcvihara@singnet.com.sg,suanmokkhbkk@gmail.com,smeditation@pdn.ac.lk,doisuthepinfo@gmail.com,kulrattan@hotmail.com,bodhisdatta@gmail.com,sanghsen_bouddh@yahoo.com,milanshakya75@gmail.com,,lokamittam12102008@gmail.com,ktclmalaysia@gmail.com,eitctour@gmail.com,manini.chatterjee@abp.in,lokajitthero@gmail.com,abrc.information@gmail.com,slernihan@clarechampion.ie,sarvajanow@yahoo.co.in,jcs4ever@outlook.com,jorhatbauddhayuvasangha55@gmail.com,buddhistswfoundation@gmail.com,,Nyiregyhaza@diamondway-center.org,Athens@diamondway-center.org,HradecKralove@diamondway-center.org,Esbjerg@diamondway-center.org,Bergedorf@diamondway-center.org,Kladno@diamondway-center.org,Rendsburg@diamondway-center.org,LLOTUS57@yahoo.com,cpc-uk@aij.gov.in,carole.wiscour-conter@liser.lu,info@budismo-barcelona.com,wt@sgi-usa.org,info@thansettakij.com,prameshjds@gmail.com,sarvajanow@yahoo.co.in,office@atishacentre.org.au,busamajshiksha@gmail.com,contact@edelweb.fr,info@advayavada.nl,info@kadamcholing.nl,tfw_feedback@thefullwiki.org,buddhistviharadc@gmail.com,Samanolai@hotmail.com,48hours@cbsnews.com,indian.buddhistvoice@gmail.com,funkme@tripitaka.org.uk,buddhistpali@yahoo.com,info@whitelotusdharma.org,anjan_kbaruah@yahoo.in,library@gtu.edu,tow@ms2.hinet.net,kamalakanta_mohanty@yahoo.com,dasfi.up@gmail.com,Buddhahaksatemple@gmail.com,inews@zeemedia.esselgroup.com,singaporeacc@gmail.com,greatpornima@gmail.com,s.oskamp@computer.org,info@MeditacioABarcelona.org,ftn@cbsnews.com,sbhagat888@gmail.com,,bhikhuanomadassi@gmail.com,richardlujunhong@sina.com,Duisburg@diamondway-center.org,info@atala.dhamma.org,planet_s101@rediffmail.com,ssachin123@rediffmail.com,info@allonedharma.org,senehasa@sltnet.lk,info@kscoz.com,rasikadesilva@sltnet.lk,info@watpatamwua.com,zen@wilkenings.com,mupali@sltnet.lk,bhavanam@sltnet.lk,senakawe@sltnet.lk,BCC456@sltnet.lk,Anzeigen@leadermedia.de,feedback@unison.ie,mahabodhimahavihar_muktiandolan@yahoo.com,

(2)
panyaloka@yahoo.co.in,

nfo@jayadevacardiology.com,Aschaffenburg@diamondway-center.org,entrpt@aol.com,buddhasaid2us@gmail.com,webmaster@defence.pk,prameshjds@gmail.com,mrenwick@uga.edu,bahujantimes@yahgroops.com,emilylee@hawaii.edu,Trier@diamondway-center.org,Glogow@diamondway-center.org,admin.customerinfo@vikatan.com,budaguate@gmail.com,BCO825@aol.com,,crsv.bd@gmail.com,norbucholingcentre@yahoo.com.sg,features@examiner.ie,,Pawalee@chiangmaicitylife.com,Bucaramanga@diamondway-center.org,Kaposvar@diamondway-center.org,nagdads@yahoo.com,Ravensburg@diamondway-center.org,info@nkt-kmc-singapore.org,Becske@diamondway-center.org,byoma@wlink.com.np,Tallinn@diamondway-center.org,,aachen@drikung.de,info@meditateinjb.org,rcbiz.co@gmail.com,blue.namdrolling@gmail.com,mahayagt@yahoo.com,BadSobernheim@diamondway-center.org,
,tlky@netvigator.com,d.girolami@tin.it,contact@drambedkarbooks.com,lemaudao@msn.co,buddhamind@sbcglobal.net,ATI@aryatara.de,capetownmeditation@hotmail.com,info@buddhistcc.com,acbc@isplanka.lk
,friends@landofenlightenedwisdom.org,,hoehbeng@hotmail.com,liancheekek@yahoo.com.sg,nam95@live.com,nantu_b@hotmail.com,jsandhya@gmail.com,sunita@sunitav.net,hmonji@orange.fr,info@cambridgebuddhistcentre.com,dharma@hwcn.org,centrebouddhique@yahoo.fr,,schneiderinamanfred@web.de,canterburybuddhistgroup@gmail.com,marseille@shambhala.fr,pkeogh@clarechampion.ie,bobdart@coxnews.com,,birmingham@shambhala.org,,moondakini@hotmail.com,secdefence@defence.lk,buddha.vpt@gmail.com,cre8ors@aol.com,bodhitv@bodhitv.com,orenf@cs.huji.ac.il,dharmagate@freenet.de,info@cbd.pt,vensumedh12@gmail.com,sportsdesk@irishnews.com,info@ekayana.or.id,,southafrica@un.int,s2MahaBodhi@gmail.com,seouldharmagroup@gmail.com,oshov59@gmail.com,btsvoice@gmail.com,milindjiwane_buddha@yahoo.co.in,boswijk@dds.nl,yadmp@yahoo.com,schneiderinamanfred@web.de,koeln@kwanumzen.de,canterburybuddhistgroup@gmail.com,marseille@shambhala.fr,bulgaria@un.int,indonesia@un.int,jogesh69@yahoo.com,contact@mahasatipatthana.org,info@khamtrul.org,info@pataka.dhamma.org,Info@chiangmaicitylife.com,info@aucklandzen.org.nz,ranjith_sutari@yahoo.co.in,buddhambedkar@gmail.com,Thienhanh@aol.com,,smullins-workforce@mediaforce.co.uk,sanghamitrapress@gmail.com,bfaustralia@gmail.com,Montevideo@diamondway-center.org,Kiel@diamondway-center.org,asrama_dhammapala@hotmail.com,mecar@abyznewslinks.com,pokharacentre@yahoo.com,milanxp@yahoo.com,info@buddhistmahavihara.com,pannya80@yahoo.com,lawudogompa@yahoo.com,nirvanapeace2000@yahoo.com,rakeshmhrjn@yahoo.com,info@budismo.com.uy,italy@un.int,PMARC@dgroups.org,sarvajanow@yahoo.co.in,naveenuttrakhand@gmail.com,belarus@un.int,ele-ross@wave.co.nz,Roznov@diamondway-center.org,admin@tanamonastery.org,sds.mabes@gmail.com,Ulm@diamondway-center.org,Prerov@diamondway-center.org,Debrecen@diamondway-center.org,rusun@un.int,malawi@un.int,onlines@kalkiweekly.com,Flensburg@diamondway-center.org,,Freiburg@diamondway-center.org,sarvajanow@yahoo.co.in,4ballotpapers@mail.com,zenzee@xs4all.nl,Krakow@diamondway-center.org,info@emptygatezen.com,Opole@diamondway-center.org,mikefitter@blueyonder.co.uk,Portland@diamondway-center.org,newsdesk@irishnews.com,info@dhammasati.org,ClearLake@diamondway-center.org,Karlsruhe@diamondway-center.org,contact_lettres@lesechos.fr,102404574@compuserve.com,Waldshut@diamondway-center.org,chandawimala@gmail.com,Wiesbaden@diamondway-center.org,einkauf@fr-aktuell.de,r.zoell@fr-aktuell.de,,pakhar@hotmail.com,hussein@nanhua.co.za,sukla.sen@gmail.com,contact@dhamma.ro,michael.colsman@web.de,Lugansk@diamondway-center.org,dhgiri.vri@axcess.net.in,nainoab@yahoo.com,sunilp.babu@prabhatkhabar.in,updates@linkedin.com,Bath@diamondway-center.org,info@zenbarcelona.com,zen-deutschland@web.de,songgpriya2003@yahoo.co.in,scheduling.dhanbad@prabhatkhabar.in,info@amoghasiddhi.org.uk,webmaster@dinamalar.in,thongniemcanada@gmail.com,Lublin@diamondway-center.org,info@eiab.eu,info@meditateinwellington.org,,jerrypardiwala@gmail.com,burtempl@singnet.com,a@iki.fi,amy_ow@hotmail.com,andreslarrain@yahoo.com,hussain_sa1978@yahoo.com,huide777@yahoo.com,punathilk@hotmail.com,nyima_gyalmo@bluewin.ch,india@un.int,tvbode06@yahoo.com,support@freelancer.com,chengbbs@mbox5.singnet.com.sg,swamy39@gmail.com,budd.ges@gmx.de,ssinghbhu@gmail.com,SanDiego@diamondway-center.org,nhrc.india@nic.in,Donetsk@diamondway-center.org,malaysiafellow@utbf.org,editor@birn.eu.com,nanhua@nanhua.co.za,info@edinburghbuddhistcentre.org.uk,Bielefeld@diamondway-center.org,JindrichuvHradec@diamondway-center.org,Donnersberg@diamondway-center.org,Veszprem@diamondway-center.org,efaz@faz.de,Klatovy@diamondway-center.org,LasVegas@diamondway-center.org,Varna@diamondway-center.org,sadparamita@hotmail.com,masterco_fengshui888@yahoo.com,wisdomwinds@outlook.com,ny@amitabhafoundation.us,Krosno@diamondway-center.org,,dzogchenmonastery@dzogchen.org.in,drmohan_mvj@rediffmail.com,panditarama@mptmail.net.mm,editor@chiangmai-mail.com,Brescia@diamondway-center.org,ddc.est@gmail.com,dojo@sanrin.it,meditate@birken.ca,dpbauddha@yahoo.co.in,info@gbf.co.in,halscheid-retreat@web.de,counter@examiner.ie,Benalmadena@diamondway-center.org,Riga@diamondway-center.org,info@ddmhk.org.hk,tzuchikl@my.tzuchi.org,weekend@examiner.ie,buddha.h.f@gmail.com,sgalvin@clarechampion.ie,cchhkkdd@gmail.com,caf@un.int,info@kuonji.jp,samtentse_greece@hotmail.com,round.free@gmail.com,,bliabacolod@yahoo.com,letters@scroll.in,sganga_9750@yahoo.co.in,singapore@dzogchenlineage.org,padmabodhi@rediffmail.com,barn@sharphamtrust.org,gent@diamondway-center.org,patil.gautam779@gmail.com,rkkofkolkata@gmail.com,reiyukai8thbranchbd@gmail.com,SylviaKolk@aol.com,natasha.tsimbler@gmail.com,ceegee49@gmail.com,ibpsholland@gmail.com,ravikumarbevinagidad@gmail.com,keralaboudhamahasabha@gmail.com,,editor@albaniannews.com,dharmafarer@gmail.com,watsweden@hotmail.com,bodhiwanaya@gmail.com,contact@bnmeditation.com,gstpebranch@yahoo.com,tergarpenang@gmail.com,scheduling.deoghar@prabhatkhabar.in,addsecdevp@defence.lk,mail@buddhistisches-haus.de,manbulsa@manbul.org,,vbodhi@rediffmail.com,info@thurusevana.lk,miami@diamondway.org,watjinaraja@yahoo.com,Szeged@diamondway-center.org,dialogueofwisdom@gmail.com,Rybnik@diamondway-center.org,jongmae@ibs-usa.org,bsds@maitriya.info,shambhal@pacbell.net,abenitez@univision.net,info@surmang.org,mathisri@rediffmail.com,dskvigo@hotmail.com,allbanglanewspaper@gmail.com,Fredericia@diamondway-center.org,Bonn@diamondway-center.org,Tenovice@diamondway-center.org,prameshjds@gmail.com,,buddhasaid2us@gmail.com,Medelon@dirkung-kagyud.de,edellatorre@manjushri.com.au,accessInfo@NewspaperArchive.com,d.fitzpatrick@irishnews.com,kkdspg@gmail.com,aval@vikatan.com,bazra@mos.com.np,letters@examiner.ie,azbt@ptd.net,ionhrc@nic.in,malewana.vihara@gmail.com,rajeshdeshpande12@gmail.com,Rousse@diamondway-center.org,,daun50@hotmail.com,oxfordonline@oup.com,Oldenburg@diamondway-center.org,vajrasana@rediffmail.com,n_muthusami@yahoo.co.in,amsterdam@shambhala.nl,LGLinstitute@gmail.com,aneeshbodh@gmail.com,kobudokrishnamurthyindia@gmail.com,dalit-solidarity@yahoogroups.com,bristolinsightmeditation@gmail.com,Reutlingen@diamondway-center.org,admin@sbfc.org.sg,info@yayasansutrapitaka.net,iscs3assoc@aol.com,tibetanyogainfo@gmail.com,lemaudao@msn.co,k.krenzer@fr-aktuell.de,srisumanarama@yahoo.ca,ruvelson@mciworld.com,zendolille@caramail.com,,mwobd@mwobd.org,regensburg@diamondway-centers.org,,its.tararam@gmail.com,bauddhvidyalay@gmail.com,hongfatemple@netzero.net,loktejonline@gmail.com,bodhis.shadow@gmail.com,,ykshashtri@gmail.com,abba.perth@gmail.com,penny.britell@abc.com,dcvsan@gmail.com,zurmangmalaysia@gmail.com,jeditorial@hindustantimes.com,bbajsk1@aol.com,teambbsc@gmail.com,a@iki.fi,buddhist@cusu.cam.ac.uk,watanandametyarama@gmail.com,dahamdeepa@gmail.com,enquire@fireflymission.org,help@tipitaka.org,jchandrasekharan@yahoo.com,budhha_dharma_centre@hotmail.com,gramshaw@newshour.org,info@buddhistmahavihara.com,clavin@tribune.com,lauriejm@gmail.com,bcfofsouthindia@gmail.com,tony.macgregor@gmail.com,scheduling.jamshedpur@prabhatkhabar.in,bmedws@singnet.com.sg,babs.australia@gmail.com,Gregor@Joepgen.net,Kralupy@diamondway-center.org,info@drolmacentre.org.uk,budismozen@hotmail.com,batroc@ms38.hinet.net,Oradea@diamondway-center.org,pio_feedback@sc.judiciary.gov.ph,Lubaczow@diamondway-center.org,dr.m.wachs@googlemail.com,watsweden@hotmail.com,office@buddhistische-akademie-bb.de,BadBramstedt@diamondway-center.org,bzg@bozemanzengroup.org,dolpotulku@gmail.com,Kassel@diamondway-center.org,TVMC_inc@hotmail.com,Lutugino@diamondway-center.org,Aachen@diamondway-center.org,letters@nytimes.com,Karmapa@Iafrica.com,dhammaprakshan@gmail.com,info@opmcm.gov.np,aikijutsu@comcast.net,mahabodhi1@rediffmail.com,dhammafriends@gmail.com,contact@lamrim.co.za,Jurata@diamondway-center.org,reyna.desai@gmail.com,Tokyo@diamondway-center.org,StGallen@diamondway-center.org,Milano@diamondway-center.org,asom.bmahasabha@gmail.com,gaurav@access-keys.com,Pim@chiangmaicitylife.com,barua01821783549@gmail.com,vramanathan@ucdavis.edu,titothomask@gmail.com,info@browardlotussangha.org,stu.schutzman@abc.com,mcloong@yahoo.com,mypadmasambhava@yahoo.com,,baur@utanet.at,Aarhus@diamondway-center.org,Longeva@tin.it,webmaster@galatta.com,Geneva@diamondway-center.org,sharon.newman@abc.com,u.ziu@tiscalinet.it,Osnabrueck@diamondway-center.org,dropen@singnet.com.sg,drtpvs@rediffmail.com,bcmunichstay@googlemail.com,atlanticbuddhist.cms@gmail.com,budictr@singnet.com.sg,kachalong@gmail.com,chintanbauddh@gmail.com,baromkagyu.syd@gmail.com,europebodhi@gmail.com,info@krvihara.org,suehawkey@googlemail.com,Heidelberg-Mitte@diamondway-center.org,azbtemple@gmail.com,genzan1@yahoo.co.uk,mosteirotheravada@gmail.com,maitribs@gmail.com,Konin@diamondway-buddhism.org,Landshut@diamondway-center.org,BadFriedrichshall@diamondway-center.org,jinwol@korea.com,karen@karenfitzgerald.com,lcbuddha@singnet.com.sg,dhammapratishtha@yahoo.com,kassapa_indrasiri@yahoo.com,reebs123in@yahoo.co.in,DHARMADOMINICANA@gmail.com,,Mozilla@e.mozilla.org,ksumana51@yahoo.com,Landau@diamondway-center.org,mpvvidayalai@gmail.com,upananda.br@gmail.com,croatia@un.int,mail@meditieren-lernen.de,krose@cnu.edu,karamcramrakha@gmail.com,seel227@gmail.com,mdvisuudhi@gmail.com,palitharamaya@gmail.com,aaktc@yahoo.com,,boselaw@gmail.com,kmurthy.bodh@gmail.com,,info@europe-center.org,makikokawakami0408@gmail.com,odz@sbcglobal.net,venkattpublish@gmail.com,dharmajala@yahoo.com,info@burmese-art.com,bluws@watthai.net,buddhaindia@hotmail.com,Haifa@diamondway-center.org,mitsuconsultant@asia.com,rokpa_g@hotmail.com,contact@soft24.net,watthaitaoyuan@hotmail.com,info@indiannativebuddhism.org,Sofia@diamondway-center.org,aroling@utanet.at,Brno@diamondway-center.org,pokharacentre@yahoo.com,phortay@gmail.com,g.s.simpson@irishnews.com,kgmoabang@gmail.com,dr_dhammapiya@yahoo.com,info@innovativefilmacademy.com,surendra_desh@indiatimes.com,Prievidza@diamondway-center.org,BadWaldsee@diamondway-center.org,,info@dana-ev.de,mance031@yahho.com,ratnashripj@gmail.com,judebennett51@gmail.com,ittimonta@hotmail.com,dharmahaus@web.de,personnel@irishnews.com,gewehr@eplus-online.de,ybamswk@yahoo.com,,Ostrava@diamondway-center.org,tgellek@gmail.com,anneliesvdh@gmail.com,mabkyle@gmail.com,bodhiraj@singnet.com.sg,j.lee@irishnews.com,sizc@soback.kornet.net,maikokawakami0408@gmail.com,asokatvglobal@gmail.com,vajrabodhisociety@gmail.com,dhanajikamble@gmail.com,pradeep.selvin@gmail.com,dheald@maine.rr.com,theravada.samadhi@gmail.com,sbvtdhamma@gmail.com,ritamahto@rediffmail.com,kuemmerling@fr-aktuell.de,singlegrainofsand@googlemail.com,kochebp@gmail.com,abkaots@gmail.com,v@vikatan.com,swaziland@un.int,zen@gmx.info,carudassini@gmail.com,christiancarton@aol.com,listserv@jiscmail.ac.uk,Dresden@diamondway-center.org,bps@nc.metta.lk,info@stl.org.uk,p.osullivan@irishnews.com,uzume202@yahoo.com,feedback@puthiyathalaimurai.com,sakyamunibuddhavihar@gmail.com,team@behindwoods.com,,priyapal5@yahoo.com,SanghaRus@Yahoo.com,shambhala_albany@yahoo.com,pjh@cbsnews.com,mail@buddhagate.org,Decin@diamondway-center.org,Daugavpils@diamondway-center.org,

(3)

vikram.ka007@gmail.com,

ecicontrolroom@eci.gov.in,bcc@srilanka.net,nenalakarads@gmail.com,mudnakudu@gmail.com,alokamc@gmail.com,bhantesagar@yahoo.com,bbs@diginetbd.net,ibycnnby@gmail.com,SantaFe@diamondway-center.org,BeerSheva@diamondway-center.org,centre@fpmtabc.org,JiunKen@gmx.de,goteborg@diamondway-center.org,nandasiddhi@gmail.com,jhalderm@eecs.umich.edu,vmckm@singnet.com.sg,kaspalita@amidatrust.com,baldevbaudh1364@gmail.com,sati2841@gmail.com,,mjc56@cam.ac.uk,info@foryou.sg,info@aajtak.com,buddhist@vihara.org.au,npbs@hotmail.com,info@thanyapura.com,bzc@kwanumzen.sk,dhammavaddhana@yahoo.com,admin@allbanglanewspaper.com,info@dhanakosa.com,dr.ratanasri@yahoo.co.in,kss15@psu.edu,kanpursb@yahoo.com,kumarjayshakya@yahoo.com,vishwa@ntc.net.np,centroosaling@gmail.com,slbuddha@hotmail.com,dtelmont@yahoo.fr,vitharandeniya@gmail.com,praveen.khetarpal61@gmail.com,esangha@gmail.com,gakuro@sbg.at,tumbinadc@yahoo.com,TarnowskieGory@diamondway-center.org,info@bodhgaya.de,sanjaykamble909@gmail.com,vijaynandeshwar@yahoo.com,jhhoe2005@gmail.com,Bcbs@dharma.org,karmaworldkl@yahoo.com,nathanmcelligott@yahoo.com,ttedit@abpmail.com,abc@meditationincolorado.org,dedera@infomaniak.ch,kontakt@seminarhaus-neu-schoenau.de,bsanghapala@gmail.com,tibetcouncil@atc.org.au,info@krishakjagat.org,netherlands@un.int,ottama2000@yahoo.co.uk,vietnam@un.int,news@dailyaag.com,Info@drikung.ru,dojozennice-office@wanadoo.fr,info@nbf.org.np,neu-isenburg@fr-aktuell.de,Odense@diamondway-center.org,news@chroniclesofctr.com,btccomplex@yahoo.com,kumaradhammo@gmail.com,enquiries@shuanglin.org,anu75bd@gmail.com,mbshyd@mahabodhi.info,Eckernfoerde@diamondway-center.org,dhammachai70india@gmail.com,now@post.tele.dk,metta-request@mit.edu,courrier@courrier-picard.fr,buddhlib@singnet.com.sg,dailybrief@huffingtonpost.com,anicca_bhante@yahoo.com.au,info@centreparamita.org,boulder_zen@yahoo.com,Augsburg@diamondway-center.org,info@dudjomba.org.hk,Berlin-Mitte@diamondway-center.org,pardos@globalnet.co.uk,sales@alsintl.com,syria@un.int,TelAviv@diamondway-center.org,retreat@hayhouse.co.in,b.sagars@yahoo.com,orsos@jaibhim.hu,info@kamala.dhamma.org,sbvtdhamma@yahoo.co.in,dainikbrahmastra@gmail.com,admin@chancentre.org,lduggan@clarechampion.ie,jchaize@rochester.rr.com,jackhat1@aol.com,info@meditationindarlington.org,waynespace@icon.co.za,plorris@univision.net,SanFrancisco@diamondway-center.org,sithtila1976@gmail.com,mietoville@bellsouth.net,madalbd@yahoo.com,support@freelanceindia.com,Katowice@diamondway-center.org,info@meditateindurban.org,ttkadelaide@gmail.com,Turku@diamondway-center.org,po@samtalspartner.se,Stakhanov@diamondway-center.org,hong@buddhism.or.kr,bhikkhu.samahita@what-buddha-said.net,Bogota@diamondway-center.org,news@jayanetwork.in,johan.bhm@telia.com,webmaster@diamondway-center.org,bca@vwbo.nl,,zen-mail@zen-azi.org,saudiarabia@un.int,Kempten@diamondway-center.org,ppbarua@banglalive.com,btzuchi@tzuchimalacca.com,admin@pamc.org,Murcia@diamondway-center.org,Ajay.kumar3@hindustantimes.com,kclung@streamyx.com,submissions@wwmedia.net,amin@jambitourism.com,jointceo.karnataka@gmail.com,info@tibetanlama.com,brian_hill@metronetworks.com,Samokov@diamondway-center.org,johanneshof@dharma-sangha.de,admin@ka-nyingling.com,genkakukigen@aol.com,baekdamsa@baekdamsa.org,glasbud@compuserve.com,sathi2500@yahoo.com,samaggi_jaya@yahoo.com,bcarral@geocities.com,sbaperth@yahoo.com,auldc01@streamyx.com,rokpa.gra@terra.es,zenluz@terra.es,mweiss@tbcs.net,Uzhgorod@diamondway-center.org,twbuddho@watsampran.com,santacittarama@libero.it,pune.kop@pudhari.co.in,fokuang8@tm.net.my,centro_buddhista_sakya_trieste@yahoo.it,info@musangsa.org,kathok_sg@hotmail.com,aman.kamble@awaazindiatv.com,info@shankli.com,info@tzuchi.org.sg,lordbuddhafoundation@live.com,albansode3001@rediffmail.com,fgsastw8u@fgs.org,mail@mondepub.fr,Ja@chiangmaicitylife.com,buddhadhamma@hotmail.com,rahulbodhi@hotmail.com,dinews@doordarshan.gov.in,aniel.yeoh@gmail.com,amida@amidatrust.com,moejackie@cox.net,alphone@163.com,bodhiheart@cox.net,services@btrts.org.sg,lopon@ms13.hinet.net,info@persianbuddhism.com,Hannover@diamondway-center.org,vincent.vuillemin@cern.ch,Zen-Zentrum.Eisenbuch@t-online.de,wcturner@utep.edu,bcc@bcc.ca,colchester.buddhist@tiscali.co.uk,one@spiritualspring.org,webmaster@tuglak.com,3418747@mcimail.com,songkwang@www.buddhism.or.kr,enquiry@chamshan.org.au,buddha-dharma@a1.net,vihara_watugong@yahoo.com,palsakya@nde.vsnl.net.in,contact@goldentemple.lk,contact@zengeneve.ch,asoka@gononet.com,rebull.planella@terra.es,ttsrn@streamyx.com,maine@amitabhafoundation.us,thanhs@thanhsiang.org,sheberer@pbs.org,ivcc@forum.org.kh,hofheim@fr-aktuell.de,pbs_2004@yahoo.co.uk,,xavi@edicionesdharma.com,switzerland@un.int,way1966@gmail.com,sundays@cbsnews.com,bbms_bgd@yahoo.com,mohana.vel@rediffmail.com,miaodechantemple@gmail.com,brixtontriratna@gmail.com,abtemple@sbcglobal.net,circulation@examiner.ie,office@atiling.org,mogalmari1944@gmail.com,rahuldevrr@gmail.com,info@meditateinbrighton.com,info@Lankaweb.com,rajesh_9221@yahoo.com,paramitha1@gmail.com,benchenkarmachoeling@gmail.com,samyak_ashok@yahoo.com,seraimihouse@yahoo.com,sakthi@vikatan.com,ariyajyoti08@gmail.com,ibei_wfbrc@rediffmail.com,thehill@email.thehill.com,vc@unom.ac.in,jsmlfact@mail.com.np,aidan.forde@examiner.ie,bds1892@yahoo.com,ram.puniyani@gmail.com,,enid@colourandlight.co.uk,estonia@un.int,budho@volja.net,tech@hindustantimes.com,MK@buddhismofrussia.ru,dij@cbsnews.com,azz@luzserena.net,vsasana@gmail.com,support@electionrunner.com,waragoda_p@yahoo.com,mettahome@gmail.com,lesotho@un.int,amtbmy@pd.jaring.my,sbsmail@pd.jaring.my,prabhatkhabarhyd@yahoo.com,refugebouddhique@wanadoo.fr,vilbel@fr-aktuell.de,tathagat_p@yahoo.in,info.burystedmundsbuddhists@gmail.com,info@rasmi.dhamma.org,Usti-nad-Labem@diamondway-center.org,Bari@diamondway-center.org,info@zenkreis-bremen.de,Fuessen@diamondway-center.org,aravinda_hal@yahoo.co.in,sbharat_alld@yahoo.com,Aydan@chiangmaicitylife.com,gitanjalivarma@hotmail.com,editor@clarechampion.ie,MahayanaWish@gmail.com,shpj@sukhihotu.com,Zalaegerszeg@diamondway-center.org,Poznan@diamondway-center.org,lokanata@gmail.com,reenatuladhar@hotmail.com,harish.damodaran@expressindia.com,news.kop@pudhari.co.in,BaltimoreDharmaGroup@gmail.com,webadmin@tn.nic.in,mturnoy@gmail.com,meeraneela@yahoo.com,venkusalasami@gmail.com,paulalwin1970@gmail.com,,myanmar@un.int,ybghyd@gmail.com,sales@pattayadailynews.com,scheduling.patna@prabhatkhabar.in,uma@prabhatkhabar.in,info@gendundrupa.ch,odsal.ling0801@gmail.com,bspsup@gmail.com,abstemple@gmail.com,Oberwoelz@diamondway-center.org,sunehara_singh@yahoo.com,Pisek@diamondway-center.org,Schwarzenberg@diamondway-center.org,gomde.israel.blog@gmail.com,sppasociety@gmail.com,editor@vikatan.com,ravindrakkoul@gmail.com,Firenze@diamondway-center.org,Toronto@diamondway-center.org,bielefeld@shambhala.info,1dhammaforum@gmail.com,team@dharmamind.net,orebro@diamondway-center.org,Visbek@diamondway-center.org,acoruna@diamondway-center.org,Hamburg@diamondway-center.org,Tuebingen@diamondway-center.org,mediapluss@yahoo.com,Roses@diamondway-center.org,Kecskemet@diamondway-center.org,info@tao-chan.de,karen-kold@gmx.de,Slupsk@diamondway-center.org,Marbella@diamondway-center.org,psn.1946@gmail.com,rajbeersinghgautam@gmail.com,forumadmin@sangham.net,elm2belle@gmail.com,bodhidharma2015@gmail.com,kokusai@nichiren.or.jp,info@kancana.dhamma.org,benuvr.sangha2010@gmail.com,lordbuddha_alte@yahoo.com,dojo@zenGirona.net,berlin@kwanumzen.de,youthbuddhismteam@gmail.com,Berlin@diamondway-center.org,zimbabwe@rokpa.org,info@jampaling.org,editor@swarajyamag.com,post@muttodaya.org,tony.leen@examiner.ie,mahiswarbajracharya@gmail.com,SanJoseCostaRica@diamondway-center.org,ZielonaGora@diamondway-center.org,fpmtty@ms65.hinet.net,iqaluitzen@gmail.com,co-ordination-office@bodhicharya.org,Budejovice@diamondway-center.org,Rzeszow@diamondway-center.org,Rodby@diamondway-center.org,Lodz@diamondway-center.org,rakeshmhrjn@yahoo.com,obk6260@gmail.com,Eger@diamondway-center.org,Kaunas@diamondway-center.org,Luebeck@diamondway-center.org,Szekszard@diamondway-center.org,news@daijiworld.com,InfoDesk@ohchr.org,danasanghahh@aol.com,bprajnasheel@yahoo.com,setiaalamsambodhi@gmail.com,daikei@mb.infoweb.ne.jp,athens-acropolis@diamondway-center.org,watthai_b@yahoo.com,secr@boeddhistischarchief.nl,junleyteoh@yahoo.com,property@examiner.ie,triplegemschool@hotmail.com,buddhavision@gmail.com,jitendrakapilindia@gmail.com,acaraung@gmail.com,PortoAlegre@diamondway-center.org,cixiuzl@singnet.com.sg,middleland@ctzen.org,hamburg@drikung.de,pls@cbsnews.com,krose@gtu.edu,anne.dierckx@skynet.be,Passau-West@diamondway-center.org,cbspeaceculture@yahoo.fr,banwarisuman50@gmail.com,ako.haus@t-online.de,info@fgsphilippines.org,szm@buddha-haus.de,inquiries@un.org,Gniezno@diamondway-center.org,captown@kagyu.org.za,SSzolnok@diamondway-center.org,doikhukaeo@yahoo.com,b.eckert@fr-aktuell.de,budinst@camnet.com.kh,bliachennai@yahoo.com,hepinoz_ve@hotmail.com,je88@comcast.net,hgenerotzky@t-online.de,speakerloksabha@sansad.nic.in,ooreagan@clarechampion.ie,fond.maitreya@flashnet.it,kibi@elista.rospac.ru,info@sheffmeditation.org.uk,info@subong.org,quelledesmitgefuehls@t-online.de,bkrbk@berlinonline.de,dalmaom@hanmail.com,info@vwbo.nl,cohen@bloomberg.net,ruth.walshe@examiner.ie,hp.volz@fr-aktuell.de,kobudo.in@gmail.co,courrier@dojozendeparis.com,bbierman@krtinfo.com,gpling@galactica.it,postbox@bbfm.org,radio@rangiri.com,sangha@nshi.org,shedra@shedra.com,zen@alexandertitz.de,watthailumbini@hotmail.com,h.dharmaNetworkparis@club-internet.fr,rajbanabihar@yahoo.com,amlanbarik@rediffmail.com,NevadaCity@diamondway-center.org,office@dharmagiri.org,info.bodhisatva@gmail.com,jowozegyal@catskill.net,info@buddhist-society.org,admin@taishendo.com,Frankfurt@diamondway-center.orger.org,email@kg.senang.org.sg,bliaffm@yahoo.com.tw,Guoyun@aol.com,dachang.sec@libero.it,ananda@pobox.sk,nancyspence@earthlink.net,mangala_utama@yahoo.com,,watchetawan@gmail.com,bala@dinamalar.in,saravanan941979@gmail.com,gotamikl@gmail.com,samir.jkhanna@gmail.com,bubsoc@yahoo.com,complaindmca@yahoo.com,h_turkkan@yahoo.com,raids_rinku@yahoo.co.in,irisa8@gmail.com,registration@sg.dhamma.org,justsitting1@gmail.com,bbfkalyan@rediffmail.com,vendhammanag@gmail.com,naiduniaadvt@gmail.com,bahujanhitaybahujansukhayfound@gmail.com,info@mahavana.dhamma.org,dhikaram@yahoo.com,servelumbini@gmail.com,easwaran@live.com,conntel@eircom.net,gpstardust@hotmail.com,buddhist@singnet.com.sg,c.pal@nic.in,pmt@pmt.org.sg,raomedia@yahoo.com,dharma.mba0429@gmail.com,info@giri.dhamma.org,mahabodhi@hotmail.com,shns@shns.com,arunak@kln.ac.lk,deepakraina1951@gmail.com,Jilemnice@diamondway-center.org,info@zen-berlin.org,jesuisenvie@hotmail.com,straubing@diamondway-center.org,Olomouc@diamondway-center.org,mwa@metta.org.sg,stephenco@eircom.net,hanau@fr-aktuell.de,patildinesh17@rediffmail.com,buddhist_study_center_phils@rocketmail.com,contact@casotac.com,centro.estudos.tibetanos@gmail.com,office@benchen.org.pl,info@world-newspapers.com,zengate1@yahoo.com,info@periyar.org,tendaicolorado@gmail.com,garyb@bangkokpost.co.th,macedonia@un.int,renebuhler@yahoo.com,zamet@aol.com,webmaster@koodal.com,raimar_koloska@gmx.de,mymemory@translated.net,alexlimls@gmail.com,viharaindia@gmail.com,contact@roundtableindia.co.in,carlviggiani@gmail.com,byomakusuma@gmail.com,gailomvedt@gmail.com,editor@pattayadailynews.com,revpannasekara@yahoo.com,info@bakemed.com,dharmachakra.net5@gmail.com,dhammapath@yahoo.ca,mjr@southcom.com.au,uttamayanmuni.buddhist.temple@gmail.com,arvind8125@gmail.com,rohit.prabhat56@gmail.com,helga.burger@web.de,trashigpl@googlegroups.com,ltcmonastery@gmail.com,info@meditationinbristol.org,info4psl@gmail.com,wipassi@gmail.com,kesaracari@yahoo.com,info@nalanda.org.my,mhmabe@yahoo.com,sudan@un.int,somalia@un.int,aryapuneet@yahoo.com,info@haustao.ch,informasjon@buddhistforbundet.no
(4)
mangesh_dahiwale@yahoo.com,

info@birata.dhamma.org,Vihara@tanahputih.org,khine.kesara@gmail.com,jpsingh.nic@nic.in,mahakaruna.subang2@gmail.com,jgalvin@clarechampion.ie,info@meditateinpalmerstonnorth.org,dharma@karmachoying.org,fwkong@singnet.com.sg,nibbanavihara@mnmc.org,info@bodhicharya.de,drjiwane@gmail.com,hello@mail.scribd.com,pr@conversantmedia.com,thangjamsanjoo42@gmail.com,county@examiner.ie,obvsin@gmail.com,jayamangala.bv@gmail.com,zurich@buddhismus.org,hylocichla@aol.com,pragyachakshubgt@gmail.com,nyanaponika@gmx.de,LSBA.Singapore@gmail.com,library@amitabhalibrary.org,Kielce@diamondway-center.org,rsspracharak@gmail.com,bodhi_sabha@yahoo.co.in,govito@ymail.com,vinodkiran@hotmail.com,lisa.hsia@nbc.com,kannappan@dinakaran.com,capetown@buddhism-southafrica.org,nasimzaidi@eci.gov.in,amlan.barik@gmail.com,feeleynews@aol.com,fgy-ilo@skyinet.net,info@judiciary.go.ke,Lueneburg@diamondway-center.org,dn@sridaladamaligawa.lk,Medellin@diamondway-center.org,Gdansk@diamondway-center.org,maha@mahapali.com,,koszalin@diamondway-center.org,kch.asoka@gmail.com,office@rahulgandhi.in,ugandabuddhistcentre@gmail.com,medicineofbuddha@gmail.com,info@ewam.it,Sevastopol@diamondway-center.org,abvt02@rediffmail.com,barnstaple@dechen.org,RodeAngelika@aol.com,projayadevacardiology@gmail.com,Grossholz@diamondway-center.org,calincalamar@yahoo.com,abvtworld@gmail.com,info@meditateinkl.org,anbumalar89@gmail.com,ralphberold@gmail.com,dhammarama@seznam.cz,bodaikhan@yahoo.com,g.ohlig@web.de,KedzierzynKozle@diamondway-center.org,pravin_wankhade25@yahoo.com,vhr.girimanggala@gmail.com,vimutti.atba@gmail.com,chandima1984@gmail.com,wkassapa@hotmail.com,urgen_lama@hotmail.com,AluthgamaPansala@gmail.com,uma_shankar@hotmail.com,Elblag@diamondway-center.org,Prachatice@diamondway-center.org,Dnepropetrovsk@diamondway-center.org,buddhismus.berlin@gmail.com,amit.nandeshwar@gmail.com,kuanyintemple@yahoo.com,info@cyberalert.com,genkaiji@gmail.com,egbudcul@singnet.com.sg,priyatissa_bmonk@yahoo.com,dhammamaster@gmail.com,shanyou@shanyou.org.sg,martinking@dinamalar.in,kshitigarbha@singnet.com.sg,infoy@rinzai.dk,Valencia@diamondway-center.org,info@kadamchoeling.or.id,info@casadeltibetbcn.org,methtv@gmail.com,apps@newgenmedia.in,lerab.ling@rigpa.org,gyutomonastery@yahoo.com,kakdiriata@gmail.com,spokesperson@elections.org.za,czechrepublic@un.int,secretary@austintemple.org,BielskoBiala@diamondway-center.org,Erlangen@diamondway-center.org,auenbuettel@diamondway-center.org,redaktion@tip-berlin.de,ratanasiri2002@gmail.com,Odessa@diamondway-center.org,palyul@gmx.de,l_chuluunbaatar@yahoo.com,Reading@diamondway-center.org,hegdebm@gmail.com,Siauliai@diamondway-center.org,wilsonm@shns.com,vudumanx@gmail.com,anomabd@gmail.com,manithan@manithan.com,jenokela@yahoo.com,marju.broder@gmail.com,bhartiyadp@yahoo.in,doctor@vikatan.com,lankabuddhist@gmail.com,york@dwbuk.org,anthea.west1@gmail.com,cormkt@mweb.co.za,BlevinsTnnesen.msn@email2.microsoft.com,palipathsansthamumbai@yahoo.in,bernardh@eircom.net,Stuttgart@diamondway-center.org,lithuania@un.int,jsandhya@gmail.com,Gelsenkirchen@diamondway-center.org,sweden@un.int,contacts@vajra-yogini.com,dalitconference@googlegroups.com,pongpara2003@gmail.com,info@budisticki-centar.hr,Basel@diamondway-center.org,Torun@diamondway-center.org,Albuquerque@diamondway-center.org,Kecskemet@diamondway-center.org,Maui@diamondway-center.org,Salzburg@diamondway-center.org,bremen@diamondway-center.org,May@chiangmaicitylife.com,mongolia@un.int,casatibetmexico@casatibet.org.mx,samsungnews012@outlook.com,strehan@hindustantimes.com,serajeysingapore@yahoo.com.sg,mohinder_san@yahoo.in,info@palden-dharma-tare.de,datar.prasad@gmail.com,Warszawa@diamondway-center.org,Kirchheim@diamondway-center.org,Heide@diamondway-center.org,Minsk@diamondway-center.org,Gomel@diamondway-center.org,info@khetta.dhamma.org,Vilnius@diamondway-center.org,contact@meditatie.ro,Trutnov@diamondway-center.org,outreach@pariyatti.org,muriel.pearson@abc.com,vimokkha@hotmail.com,enquiry@pujisi.org.sg,realitycheck@cbsnews.com,lalhgehi@yahoo.com,malar@ladiesspecial.com,Meppen@diamondway-center.org,Lviv@diamondway-center.org,rinpoche@mail.com.np,pdborkar@hotmail.com,webmaster@buddhanet.net,brigitte.huzly@gmx.de,braunschweig@diamondway-center.org,tp101@yahoogroups.com,bgm@buddhismus-muenchen.de,info@austinzencenter.org,maltesh.motebennur@gmail.com,Witten@diamondway-center.org,Edmonton@diamondway-center.org,Unna@diamondway-center.org,stavanger@buddhisme.no,Granada@diamondway-center.org,dh.anandshakya@yahoo.com,info@buddhisttexts.org,manager@sota.dhamma.org,suduhamineduwa@gmail.com,Szczecin@diamondway-center.org,Bayerwald@diamondway-center.org,sgaciclt@gmail.com,Hagen@diamondway-center.org,Botucatu@diamondway-center.org,Muschau@diamondway-center.org,info@vajrayana.it,meditationinlancaster@gmail.com,nongbukhalen@gmail.com,jyotsnavardhan68@gmail.com,2009bliss@gmail.com,dzogdus@aol.com,virginabv@yahoo.com,ratnagiri@pudhari.co.in,kudaa.cei@yahoo.com,dhammarr@yahoo.com,dhammodaya@yahoo.ca,pratimbarua@hotmail.com,admin@blia.org.sg,bccuk07@gmail.com,redaktion@gujba.com,devananda@web.de,office@fpmttc.org.tw,mayagotami@watpahsunan.org,bogoda@cga.slt.lk,ivt@netvision.net.il,npmetth@yahoo.com,sangli@pudhari.co.in,m.kalff@access.ch,bz.info@dharmakya.de,Rumia@diamondway-center.org,towardsliberation@yahoo.com,viduminamaratugoda@yahoo.uk,hong-kong@drukpa-kargyud.org,pengurus@kmbui.net,mlowe@new-leaf.demon.co.uk,budaedu@budaedu.org.tw,webmaster@fgs.org.tw,vidukara@sltnet.lk,info@sribodhiraja.org,henryfrancis@churchseek.net,inquiry@sarasotazen.org,fgseuge5u@fgs.org.tw,thailankabcc@sltnet.lk,ptppg@streamyx.com,office@dharmaling.info,torakan@iogkf.it,gyobun@aol.com,trina.oriordan@examiner.ie,amitabha@drukpa-kargyud.org,crtp@earthlink.ne,bcomplex@yahoo.com,office@aiblp.org.au,info@nechungnyc.org,wbflumbini@hotmail.com,info@dorjechang.org,k2223@ms14.hinet.ne,dmartin@foodtrak.co.uk,DEAN@BuddhistCollege.co.uk,zen@dcweb.cz,bidhanbarua2000@yahoo.com,info@benchen.gr,bmvihara@mvihara.po.my,buddhaviha@aol.com,mchnews@montereyherald.com,susaiarms@hotmail.com,hPecs@diamondway-center.org,uthoun2000@yahoo.corn,agpa-Ritru@WorldNet.fr,chakrasamvara@terra.es,gendro@worldnet.fr,info@suracoaching.com,milarepa_@terra.es,scott@jesuislocean.fsnet.co.uk,Czestochowa@diamondway-center.org,enquiry@brahmec.com,info@sambodhisrilanka.net,mailer@dainikbhaskar.com,info@bodhi.org.sg,anfrage@tao-chan.de,susa@tsatsa.org,Silkeborg@diamondway-center.org,Sevilla@diamondway-center.org,filmyfolks@gmail.com,friends@shedrupling-monastery.org,pmitravh@yahoo.com,splbarua2001@yahoo.com,,outlook@email2.office.com,chevclaim.uk@outlook.com,jcs4ever@outlook.com,4ballotpapers@gmail.com,arun.khote@gmail.com,anu75bd@gmail.com,dilipbarua51@yahoo.in,sugata.barua@yahoo.co.in,bridzen@dogensangha.org.uk,inwardpathpublisher@gmail.com,limthunghin@gmail.com,paris@shambhala.fr,buddhistcircle@yahoogroups.com,pmarc2008@gmail.com,chualinhphuoc@gmail.com,veluswamy_sk@yahoo.com,info@meditation-in-frankfurt.de,IHRO@yahoogroups.com,respond@indiaspend.org,info@eisenbuch.de,info@buddhistisches-tor-berlin.de,desi_pardesi@yahoogroups.com,falaise.verte@wanadoo.fr,servicedesk@judiciary.go.ke,mahabodhi@geocities.com,emma@buddha-dharma.info,halpengo@africaonline.co.ke,NH-office@plumvillage.org,boss@timepassonline.in,roma@meditazionearoma.it,amitabha_ny@yahoo.com.tw,fr.blanchoud@freesurf.ch,stpetersburg@dzogchencentre.org,armadale@bswa.org,infoalba@lgpt.net,,aberdeenbuddhistgroup@yahoo.co.uk,hamsamrjc@yahoo.co.in,jodoshu_aust@yahoo.co.jp,sarvajanow@yahoo.co.in,info@blia.org,sudarshan.agrawal@yahoo.co.in,daijokyotemple_bg@yahoo.co.in,mosaicsangha@gmail.com,swatantrabharat47@gmail.com,capetown@kagyu.org.za,dmnews@dailymirror.wnl.lk,editorvijayvaani@gmail.com,info.bariya@gmail.com,scheduling.gaya@prabhatkhabar.in,info@abha.dhamma.org,shwebofive@gmail.com,shridhar@navayana.in,ymba.bd@gmail.com,gtara@singnet.com.sg,naglokafoi@gmail.com,thosamling@gmail.com,raj_indian19in@yahoo.co.in,buddhst@berkeley.edu,ajphilip@gmail.com,madhuchandra66@gmail.com,abqshambhala@aol.com,drdhanyakumar@yahoo.co.in,arun.khote2016@gmail.com,varsity_jojo@yahoo.co.uk,sitagu01@mandalay.net.mm,liri@mos.com.np,admin@kbisydney.org,drikung@drikung.ee,hajdusag@kvanumzen.hu,info@chenrezy.net,nehal_w@rediffmail.com,info@meditation.hk,ibps_3133@yahoo.com.hk,info@cambodiavipassanacenter.com,sbarua_eee09@yahoo.com,sunny7bd@yahoo.com,moscow@dzogchencentre.org,webmaster@buddhistonline.com,info@tibetanskbuddhism.se,sarvajanow@yahoo.co.in,,contactus@thekchencholing.org,,jcs4ever@outlook.com,sarvajanow@yahoo.co.in,msiddaththa@gmail.com,karaniya@cbn.net.id,sarvajanow@yahoo.co.in,chandrasekharan@yahoo.com,info@estbc.org,vivekavana100@gmail.com,Bodhimitra.mahathero@gmail.com,samoa@un.int,3866@yahoo.com,sanjay.sharma@prabhatkhabar.in,sbakl.info@gmail.com,Kharkov@diamondway-center.org,epc.sevillamahamudra@gmail.com,awakeningforest@gmail.com,bijoy1892@yahoo.com,ahs.fbg@gmail.com,Graz@diamondway-center.org,coordinator@dinamalar.in,Liverpool@dwbuk.org,Luzern@diamondway-center.org,vct209@googlemail.com,pest@kvanumzen.hu,rishi_2kin@rediffmail.com,babu_762002@yahoo.com,buddhistviharadenmark@gmail.com,smg.spkedah@yahoo.com.my,mettaindia@gmail.com,pakistan@un.int,info@dhammapala.co.uk,Bologna@diamondway-center.org,topranking.seoservices@hotmail.com,Arnsberg@diamondway-center.org,Sosnowiec@diamondway-center.org,bhimraya@yahoo.co.in,oci@iccrom.org,ventapassidhamma@gmail.com,ogdor@hotmail.com,webby@swarajyamag.com,suman_paris2004@yahoo.com,tamilnetonlinenews@gmail.com,peopleagainstfascism.paf@gmail.com,smpvlk@gmail.com,jylland@post12.tele.dk,subodhabc@gmail.com,info@my.dhamma.org,themindingcentre@gmail.com,,secretary@ratanagiri.org.uk,bhikkhudebapriya@gmail.com,watsungaisiput@gmail.com,bhavana@bhavanahouse.org,,bcmunichstay@googlemail.com,Manakonline@gmail.com,ndbatha@gmail.com,hongkong@utbf.org,ashram@dakiniland.de,pjbtbl@singnet.com.sg,contact@zendo-koeln.de,khacho@ecomail.com,duldzin@btinternet.com,,info@metta.sch.id,wccs@pd.jaring.my,smaits-owner@yahoogroups.com,ybatoffice@ybat.org,dhamma_voice@yahoogroups.com,prem_barua@yahoo.com,lumbinifoundation@gmail.com,infomimc@gmail.com,dainikjagran@jagranmail.com,doan.pardubice@gmail.com,ashoka.buddha.vihar@gmail.com,friends.buddhistheritage@gmail.com,penangdudjom@gmail.com,guanshiyin.temple@gmail.com,chhk915@mail.apol.com,mondzogchen@hotmail.com,humanrightsactivist@yahoogroups.com,editor@ceylonnewspapers.lk,h-harter@t-online.de,infosammasati@telefonica.net,wisdom@pc.jaring.my,accueil@dhagpo-kagyu.org,goa@pudhari.co.in,ktt-paris@dhagpo-kagyu.org,bmc.programs@gmail.com,becsurabaya@yahoo.com,jinpa@middlewayhealth.com,info@dharmainaction.net,webmaster@pattayadailynews.com,chimoysimai66@gmail.com,info@jkdindia.com,webinfo@defence.lk,shenpen@shenpenaustralia.org,slbt@pd.jaring.my,abkaota@gmail.com,Phoenix@diamondway-center.org,neboffice@yahoo.com,baruaamal@yahoo.com,k_nandasraman@yahoo.com,sudhirboudh@yahoo.com,saddhandhra@rediffmail.com,pongpara2003@hotmail.com,tonymui@hotmail.com,comckaruna@yahoo.com,ntact@ranchiexpress.com,neungin@chollian.net,annick.dupont@infonie.be,viharadharmabhakti@yahoo.com,waskoenigdd@web.de,dhammakorea@yahoo.com,kalupahanap@yahoo.com,visaka_mbo@yahoo.com,stab_nalanda@yahoo.com,marion.genrai@gmx.de,,jampaling@eircom.net,info@nepalpariyatti.com,hoasen@jps.net,katienwalt@earthlink.net,bhusa@cox.net,Yalta@diamondway-center.org,potowa@cbn.net.id,niem@wlink.com.np,webmaster@siddhi.com,vihara_dhammaasoka@usa.net,Bregenz@diamondway-center.org,CeskyTesin@diamondway-center.org,Mannheim@diamondway-center.org,diru.kiesby@t-online.de,Vyskov@diamondway-center.org,vendhammadinna@yahoo.com,wangchuksonam43@yahoo.com,center@phendeshedrubling.org,brightdawn@kubose.com,DPN@pbnshi.or.id,info@kbconline.org,info@buddhistbmc.org,ohhdl@gov.tibet.net,buddhist527@hotmail.com,lao_shi_nianfo@hotmail.com,dimcosaka@hotmail.com,darirulaitemple@hotmail.com,ipangnaloka@hotmail.com,piyobhaso@hotmail.com,accounting@huahintoday.com,bodhin@hotmail.com,lutsk@buddhism.org.ua,mahavira_graha@hotmail.com,htbakti@hotmail.com,tsme.santoshjadhav@rediffmail.com,ahabodhi@indiatimes.com,852@get-me-mba.in,
(5)

mahabodhi@singnet.com.sg,

smtsa@intelnet.net.gt,Darmstadt@diamondway-center.org,compassion1wisdom@gmail.com,Munich@diamondway-center.org,eco@ntv.co.jp,greece@un.int,nono28@nate.com,SanSalvador@diamondway-center.org,dharmakirtivihar@gmail.com,granada@diamondway-center.org,zen@zazen.de,kscosmos@wonkwang.ac.kr,sodan@nichiren.or.jp,zenatmosphere@gmail.com,sumedho@dhammacitta.org,info@honmonji.jp,vijaysurdkar@gmail.com,admin@lhm.org.sg,editor@tamilguardian.com,letters@usatoday.com,Davis-Sacramento@diamondway-center.org,ktl@dhagpo-kagyu.org,dharmadaana@yahoo.com,,lpren@caltalk.cal.org,visuddhaloka@gmail.com,theravadaacademy@gmail.com,sangha.nz@gmail.com,sarvajanow@yahoo.co.in,jcs4ever@outlook.com,buddhasaid2us@gmail.com,sarvajanow@yahoo.co.in,jchandrasekharan@yahoo.com,indianbuddhist@rediffmail.com,corruptionfreeindia@yahoogroups.com,dhamma.rain@msa.hinet.net,ketepola@yahoo.com,eva.chocova@volny.cz,n.doran@irishnews.com,yeodiamond@naver.com,cochs@ap.org,bford@pixie.co.za,nirodhatrust@me.com,buddhist@essex.ac.uk,nepal@un.in,stockholm@dzogchencentre.org,saraha_jb@hotmail.com,Bludenz@diamondway-center.org,ckantariya@hotmail.com,Ingolstadt@diamondway-center.org,Prague@diamondway-center.org,ashoke_barua@hotmail.com,Roman97@live.com,dagshangkagyu@yahoo.es,twwebmaster@wat-thaton.org,pbm@bdmail.net,mitch@mailbag.com,lumbinidt@info.com.np,kbrbud@orgio.net,zen@alaska.net,,delmastio.jr@tin.it,triyana.dharma@gmail.com,bitst@aol.com,chonen_gallagher@hotmail.com,info@mahamevnawa.lk,Garmisch@diamondway-center.org,info@aajkaanandpapers.com,Khunzang.lhamo242013@gmail.com,dhammamongkol@usa.net,baubiologie.burfeid@t-online.de,yunt@telkomsa.net,MexicoCity-South@diamondway-center.org,dhammissara@aol.com,pmbutmjb-owner@yahoogroups.com,w.kulwanowski@hetnet.nl,delhi@drukpa-kargyud.org,devotee@watphaitasom.com,Lublin@diamonday-center.org,dodhd1223@education-one.pro,zen-kreis-harmonieundfrieden@t-online.de,Buddhistische-Sterbebegleitung@diamondway-center.org,buddha_compassion@yahoo.ca,ESAWYER@ev1.net,nw@irishnews.com,ritaignasi@eresmas.com,harshvardan@sansad.nic.in,maureensm@ffww.com,akashshah@legalserviceindia.com,ssspp322@inbox.lv,info@bristol-buddhist-centre.fsnet.co.uk,info@zen-deshimaru.ch,betsy.fischer@nbc.com,secretaria@shaolin-cwt.org,Nordfriesland@diamondway-center.or,atisha@meditation-geneve.org,mhdforet@club-internet.fr,akaikyo@jodo.org,pix24@netvision.net.il,centromunigyana@virgilio.it,sunup2080@hanmail.net,kalbadevi@pudhari.co.in,info@panditarama-lumbini.info,emoyeni@xsinet.co.za,zendojo-sb@web.de,info@thebodhicenter.org,dalit_edu@yahoogroups.com,news@24hrs.ca,satara@pudhari.co.in,info@royalbulletin.com,Medellin-PatioBonito@diamondway-center.org,phanomd@netzero.net,londoncentre@agon.org.uk,vensarada@ymail.com,yakorn24@yahoo.com,watkhmervaranasi@yahaoo.com,info@bisds.org,info@gemabudhi.net,,dhammalee@hanmail.com,jundotreeleaf@gmail.org,nagabhantee@yahoo.com,nileshchavan@yahoo.com,Delhi@diamondway-center.org,education@maitreyaproject.org,drjayantdudhe@yahoo.com,zaanhuu@magicnet.mn,info@amitabhasociety.org,milindsagare1@gmail.com,,enquiry@hkbuddhist.org,info@haiinn.org,fgsamus4r@fgs.org.tw,ubp_madeira@sapo.pt,info@mindfulness-israel.org,notification@e.snapura.com,hallo@sgi-sa.org.za,zendo@isdn.net.il,info@choka-sangha.de,info@smipusat.org,contact@secangkirteh.com,bvd_pvvd@mailcity.com,missionpa@vsnl.net,p_bhante@hotmail.com,ferranti@vsnl.net,,shantum@ivpas.unv.ernet.in,ktrade@abnetbd.com,fms@famensi.com,k_nanadasraman@yahoo.com,telecomb@bya.org.hk,info@khusangerparamohaboudhicomplex.org,support@budinst.gov.kh,dimc_kowloon@hotmail.com.hk,hktheravada@yahoo.com.hk,info@taracittamani.it,siddharthpradyumna10@gmail.com,editoronline@dnaindia.net,Heidelberg-Leimen@diamondway-center.org,KKherson@diamondway-center.org,laos@un.int,bz-wien@diamantweg.at,drukpakargyu@worldcom.ch,jreston@mediaforce.co.uk,info@dinakaran.com,dojonalanda@yahoo.es,Zenrinmaxwell@blackmountainzencentre.org,kntl@9online.fr,tewang@optusnet.com.au,meshram@rediffmail.com,solapur@pudhari.co.in,mauro@vsnl.com,Info@bdms.org.sg,r.pabst@fr-aktuell.de,contact@rigpedorje.ch,shekhor2007@yahoo.com,Valencia-Spain@diamondway-center.org,revamy@pacific.net.sg,dfranz@komonpc.mos.com,yasati_mail@yahoo.com,ulli.kienzler@t-online.de,tom.lea@nbc.com,limburgerhof@diamondway-center.org,dojozenb@lander.es,walhall@compuserve.com,Bodhi.Vyskov@seznam.cz,dojozenmarseille@free.fr,ddrunsingapore@gmail.com,Siegfrieddojozurich@gmx.net,bvs@pacific.net.sg,ulkyaswa@myanmar.com.mm,webmaster@vbgnet.org,info@bodhipath.org,macini@libero.it,punchin@usa.net,jagruktimes@gmail.com,info@birminghambuddhistcentre.org.uk,Birminghamchan@westernchanfellowship.org,webmaster@cinecoffee.com,info@kwanumzen.dk,france@dharmaling.info,info@nivanmahaprakaraya.lk,Duesseldorf@diamondway-center.or,wbh@wat-hh.de,office@santisukharama.org,dhamma@sltnet.lk,altavg@rediffmail.com,selena@bkk.loxinfo.co.th,suresh117@dataone.in,rschlesinger@usnews.com,shantideva-novelda@hotmail.com,sixmarigold@cs.com,info@adelaidetriratna.com,jonnyblu@iafrica.com,olivier@ico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info@gyudmedschool.com,roningen@diamantweg-boeddhisme.nl,hpbthree@earthlink.net,Stupkalnis@diamondway-center.org,s.goettmann@fr-aktuell.de,eeuwarden@diamantweg-boeddhisme.nl,jklinski@ad.com,wfb_hq@asianet.co.th,cvm@fpmt.dk,casasunrise@planetmail.com,mukyoho@mac.com,london@drukpakargyud.org,beomeosa@hanmail.com,latseditor@lats.com,info@dao-jun.org,gisela.meese@t-online.de,,hifsrilanka@gmail.com,bourjfam@mindspring.com,j.hulshoffpol@tip.nl,konrad.maquestieau@glo.be,Bristol@diamondway-center.org,thismorning@cbsnews.com,dhammajoti@mptmail.net.mm,band_mahi@rediffmail.com,sathishcanand@gmail.com,gladys.hourigan@examiner.ie,lcbuddha@yahoo.com,milanxp@yahoo.com,hsiongcai@yahoo.com,derrick_justine@yahoo.com,digitalpack@theguardian.com,,Medellin-LaAmirica@diamondway-center.org,info@meditateinnottingham.org, 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mojopahit.or.id,sbwsociety2@sifymail.com,mybudherm@tm.net.my,n_joshi2004@indiatimes.com,mailerservice@indiatimes.com,vengsthero@gmail.com,info@meditaenvalencia.org,kyclzen@singnet.com.sg,news@examiner.ie,rsbansode@rediffmail.com,manilaKBC@gmail.com,brnvp3866@yahoo.com,info@padmawodling.org,kandubod@sltnet.lk,info@ofa.us,info@ofa.us,fdelannoy@interne.lesechos.fr,Gyonygyos@diamondway-center.org,Gliwice@diamondway-center.org,john@accesstoinsight.org,nyimacentre@gmail.com,shambvie@via.at,webmaster@pariyatti.org,mcurtis@njn.org,,houseofmeditation@gmail.com,Itzehoe@diamondway-center.org,flower_of_teaching@mail.ru,dalits@yahoogroups.com,info@dharma-lotus.nl,info@deepamtv.tv,Koblenz@diamondway-center.org,info@kinrarametta.org,michahelen@wlink.com.np,beginanew@cableone.net,jaem@mbn.gr,drikung.riga@latnet.lv,Kaiserslautern@diamondway-center.org,pravinwankhade25@gmail.com,wat_asabha@yahoo.com,tc@sni-news.com,info@BouddhismeLyon.org,dave.sayers@cantab.net,privacy@dhamma.org,pragati.p@transparencymarketresearch.com,etters@thetimes.co.uk,sancaogen@gmail.com,pratahkal@gmail.com,namo-amitabha@sohu.com,singaporeacc@gail.com,helene.bureau@wanadoo.fr,gil.pimentel@abc.com,bigmindoffice@bigmind.org,aarun.d@gmail.com,info@gtu.edu,spbs.sss@gmail.com,malmoe@diamondway-center.org,harishankar_bagde@yahoo.co.in,LosAngeles@diamondway-center.org,lrztp@vsni.com,sunita@sunitav.net,buddhist@ntu.edu.sg,sakkyasena@gmail.com,info@ananda-veda.com,dhammaza@iii-world.com,oxford@drukpa-kargyud.org,Thisted@diamondway-center.org,shakyamunivihar@yahoo.in,lrc@ntc.net.np,Okanagan@diamondway-center.org,buddhismtoday@yahoo.com,info@budinst.gov.kh,bodhichitta@freesurf.ch,delhibuddhistgroups@yahoo.com,bic@col7.metta.lk,info@bodhicharya-bookholzberg.de,g.mccdonald@irishnews.com,,rvizcon@telemundo.com,siobhan.moriaty@examiner.ie,rokpa.manresa@hotmail.com,info@cinecoffee.com,sameermager888@gmail.com,sgbuddhistngo@gmail.com,gyanjyotibuddhavihar@gmail.com,ggadhamma2010@gmail.com,tks.stabn@gmail.com,tnandakavihara@gmail.com,dipasarana.cetiya@gmail.com,santodomzen@yahoo.com,vajrayanataiping@yahoo.com,chatsumarn@hotmail.com,yvesgerard33@hotmail.com,nengchi@aol.com,sagarmahesh@indiatimes.com,gohschai@streamyx.com,info@kanal5.se,Merida@diamondway-center.org,b26mn@centrin.net.id,bruce@prajna.demon.co.uk,tuvienphuoctuong@yahoo.com,info@gebisociety.org,info@hgs.sg,kankavali@pudhari.co.in,vairocani@amm.viat-online.de,p.meehan@irishnews.com,info@lotusgarden.co.za,alokatrust@lakehouse.lk,buddhist.voice.india@gmail.com,financeminister@nic.in,browne@foxnews.com,avlibr@un.org,aime.vanhecke@vrt.be,cycling@vodafone.com,nicky.boylan@examiner.ie,pmvbs@hotmail.com,tuebingen@shambhala.info,a.boswell@uea.ac.uk,ragithaviduransi@gmail.com,chuacuclac@gmail.com,viriyachan@gmail.com,viriyachan@gmail.com,dibella@foxnews.com,steve.majors@nbc.com,lauwacep@yahoo.com,hksati@hotmail.com,juehai@gmail.com,srbharathi18@yahoo.in,info@meditation.org.za,Heathfield@diamondway-center.org,manasika@live.com,shakya_singh@yahoo.com,bodhidharma_jtg@yahoo.com,mschour@bc4.so-net.ne.jp,webmaster@amituofo.com,siriwimala@hotmail.com,jetavanacenter@gmail.com,BergischGladbach@diamondway-center.org,mbasa@iafrica.com,actrust616@yahoo.co.in,buddhistsocial@yahoo.com.sg,oselingoa@yahoo.co.in,buddhacare@yahoo.com,birgit.info@chempaka.org.my,ngawangworon@yahoo.co.uk,renukas@del2.vsnl.net.in,ibpsbr@osite.com.br,petrn108@seznam.cz,migarvardhan@yahoo.com,annastaszwska@yahoo.com,info@jnanasenbuddhistbd.org,dojo.zen.lausanne@bluewin.ch,w.rexer@fr-aktuell.de,njoshi.2004@yahoo.com,nvc@htp.com.np,ratanasiri@nirvanafan.com,philipmattew10@gmail.com,hzg@hakuin-zen-gemeinschaft.de,suspicious@account.pinterest.com,atulbhosekar@hotmail.com,nda@col7.metta.lk,banwainfo@kadamchoeling.org,idfukuyama@bffct.net,gautam_buddha03@yahoo.com,moerfelden-walldorf@fr-aktuell.de,Eecbang@bdcom.com,dr.r.c.thero@yahoo.com,direktion@zen-peacemaker-orden.de,chairnhrc@nic.in,buddhapiya@msn.com,babanuj@rediffmail.com,ecamuso@flashnews.com,abo@berlinonline.de,dheerajbauddha@yahoo.com,Nordseemuehle@diamondway-center.org,sanpada@pudhari.co.in,accounts@kasturitv.co.in,contact@gmail.com,Choedzdong@t-online.de,dhammasandesha@gmail.com,buleun@hanmail.net,manfred.maier@swol.de,info@budoakademie-zeil.de,bodhimagg_sevasanstha@yahoo.in,padmasambhavapr@prw.net,info@dublinbuddhistcentre.org,varekatx@gmail.com,chicago@bodhipath.org,brocke@winterberg.de,C.B.YESHE@wanadoo.fr,greengem@ms16.hinet.net,buddhst@socrates.berkeley.edu,bsangha@pacbell.net,haeintemple@hanmail.net,kamalashila@t-online.de,enquiry@watthaikusinara.org,cid@mobilixnet.dk,bodhidatta@hotmail.com,france@un.int,Meditationcostarica@gmail.com,zenzulua@cantv.net,mtsm45@gmail.com,r.mittler@dmittler.de,Amitabh.Mukherjee@hindustantimes.com,karma@zurmangkagyud.org,tpbc@dabei.org.sg,bandula1@sri.lanka.net,drkaneruben@gmail.com,Bydgoszcz@diamondway-center.org,centromilarepa@yahoo.it,psnadi@gmail.com,inquiry@bbac.ca,Gorzow@diamondway-center.org,walman.report@gmail.com,chutti@vikatan.com,mail@pemakara.com,bels@bels.kr,NowaSarzyna@diamondway-center.org,peter@keap-net.org,Piestany@diamondway-center.org,info.vajrapani@gmail.com,nanfutsuji@gmail.com,onlineads@lokmat.com,ruwan1990@gmail.com,customerservice@newspaperarchive.com,asisbarua@yahoo.co.in,advt@navabharat.com.au,k.bell@irishnews.com,rokpa.mad@teleline.es,shwechai@yahoo.co.in,poornimababu24@gmail.com,Info@AmitabhaFoundation.US,rev_m_saranasiri@yahoo.com,mperez@worcester.edu,enquiries@dharmavastu.org,info@danakosha.fi,dharmadhatu@hons.com.np,sukla.sen@gmail.com,lreal@biology.emory.edu,dharma@stillmind.co.za,bud1@sri.lanka.net,sayantan.dasgupta@hindustantimes.com,vimlavat@wlink.com.np,aniTenzinLhamo@msn.com,ukhangwelfare@gmail.com,fpmtks@ms65.hinet.net,info@meditationincheltenham.org.uk,tvc@tpts6.seed.net.tw,gotami@m05.itscom.netm,dimc_uae@hotmail.com,rheil94782@aol.com,daniele.bdlini@span.ch,joti@sri.lanka.net,budictr@singnet.com.sg,updates@academia-mail.com,editor@kadapatha.com,service@judiciary.go.ke,buddha@uriel.net,Melitopol@diamondway-center.org,vajravidaya@yahoo.com,
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LESSONS 2975 & 2976 Sun 28 Mon 29 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level Voice of All Awakened Aboriginal Societies (VoAAAS)
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 5:42 am
LESSONS 2975  & 2976  Sun 28  Mon 29  2019
Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness


Tipitaka
is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness
and peace on the path of Eternal Bliss as Final Goal

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

from

Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca


Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās

 through 

up a levelhttp://sarvajan.ambedkar.orgup a level



Voice of All Awakened Aboriginal Societies (VoAAAS)

in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa (Hela Language),
05) Classical Pali,
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,

07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans

09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical  Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical  Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,

21) Classical Chichewa-Chikale cha Chichewa,

22) Classical Chinese (Simplified)-古典中文(简体),

23) Classical Chinese (Traditional)-古典中文(繁體),

24) Classical Corsican-Corsa Corsicana,

25) Classical  Croatian-Klasična hrvatska,

26) Classical  Czech-Klasická čeština,
27) Classical  Danish-Klassisk dansk,Klassisk dansk,

28) Classical  Dutch- Klassiek Nederlands,
29) Classical English,Roman
30) Classical Esperanto-Klasika Esperanto,

31) Classical Estonian- klassikaline eesti keel,

32) Classical Filipino,
33) Classical Finnish- Klassinen suomalainen,

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,

36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,

38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,

42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,

44) Classical Hebrew- עברית קלאסית
45) Classical Hmong- Lus Hmoob,

46) Classical Hungarian-Klasszikus magyar,

47) Classical Icelandic-Klassísk íslensku,
48) Classical Igbo,

49) Classical Indonesian-Bahasa Indonesia Klasik,

50) Classical Irish-Indinéisis Clasaiceach,
51) Classical Italian-Italiano classico,
52) Classical Japanese-古典的なイタリア語,
53) Classical Javanese-Klasik Jawa,
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
55) Classical Kazakh-Классикалық қазақ,

56) Classical Khmer- ខ្មែរបុរាណ,
57) Classical Korean-고전 한국어,

58) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),

59) Classical Kyrgyz-Классикалык Кыргыз,
60) Classical Lao-ຄລາສສິກລາວ,
61) Classical Latin-LXII) Classical Latin,

62) Classical Latvian-Klasiskā latviešu valoda,

63) Classical Lithuanian-Klasikinė lietuvių kalba,

64) Classical Luxembourgish-Klassesch Lëtzebuergesch,

65) Classical Macedonian-Класичен македонски,
66) Classical Malagasy,
67) Classical Malay-Melayu Klasik,

68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

69) Classical Maltese-Klassiku Malti,
70) Classical Maori-Maori Maori,
71) Classical Marathi-क्लासिकल माओरी,

72) Classical Mongolian-Сонгодог Монгол,

73) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),

74) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
75) Classical Norwegian-Klassisk norsk,

76) Classical Pashto- ټولګی پښتو

77) Classical Persian-کلاسیک فارسی
78) Classical Polish-Język klasyczny polski,

79) Classical Portuguese-Português Clássico,
80) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
81) Classical Romanian-Clasic românesc,
82) Classical Russian-Классический русский,
83) Classical Samoan-Samoan Samoa,
84) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
85) Classical Serbian-Класични српски,
86) Classical Sesotho-Seserbia ea boholo-holo,
87) Classical Shona-Shona Shona,
88) Classical Sindhi,
89) Classical Sinhala-සම්භාව්ය සිංහල,

90) Classical Slovak-Klasický slovenský,
91) Classical Slovenian-Klasična slovenska,
92) Classical Somali-Soomaali qowmiyadeed,
93) Classical Spanish-Español clásico,
94) Classical Sundanese-Sunda Klasik,
95) Classical Swahili,
96) Classical Swedish-Klassisk svensk,
97) Classical Tajik-тоҷикӣ классикӣ,

98) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
99) Classical Telugu- క్లాసికల్ తెలుగు,
100) Classical Thai-ภาษาไทยคลาสสิก,
101) Classical Turkish-Klasik Türk,
102) Classical Ukrainian-Класичний український,
103) Classical Urdu- کلاسیکی اردو
104) Classical Uzbek-Klassik o’zbek,
105) Classical Vietnamese-Tiếng Việt cổ điển,

106) Classical Welsh-Cymraeg Clasurol,
107) Classical Xhosa-IsiXhosa zesiXhosa,
108) Classical Yiddish- קלאסישע ייִדיש
109) Classical Yoruba-Yoruba Yoruba,
110) Classical Zulu-I-Classical Zulu
ESSENCE OF TIPITAKA


http://www.buddha-vacana.org/index.html


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 Maha-parinibbana Sutta — Last Days of the Buddha

The Great Discourse on the Total Unbinding

This
wide-ranging sutta, the longest one in the Pali canon, describes the
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final release (parinibbana) of the Buddha. This colorful narrative
contains a wealth of Dhamma teachings, including the Buddha’s final
instructions that defined how Buddhism would be lived and practiced long
after the Buddha’s death — even to this day. But this sutta also
depicts, in simple language, the poignant human drama that unfolds among
the Buddha’s many devoted followers around the time of the death of
their beloved teacher.

https://www.youtube.com/watch?v=bDkKT54WbJ4
for
Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ

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04/26/19
LESSONS 2973 & 2974 Fri 26 & Sat 27 2019
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
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04/23/19
Voice of All Awakened Aboriginal Societies (VoAAAS)LESSON 2972 Thu Apr 2019 Real Freedom Struggle against Chilean brahmins starts on 23-5-2019
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WHAT TO EXPECT/CONCERT ETIQUETTE
Many times, those new to classical music are nervous about attending concerts because they don’t know what to expect in terms of concert etiquette, and they may have heard that it is kind of “stuffy” with lots of rules. Relax! Classical music isn’t as intimidating as you might think. Use the tips on this page as a starting point to help you fully experience the wonderful classical music performed by the Arapahoe Philharmonic, whether it is your first time attending an orchestral concert or you are a seasoned concert-goer.
A Night at the Movies with the Arapahoe PhilharmonicWhat do I wear?
Our performers will generally be in formal attire, unless we are having a special themed event such as our Trailriders collaboration or a “Night at the Movies” program. As an audience member, however, you can wear whatever is comfortable for you. A good guide might be your personal dress code for dinner with friends, or “smart casual.” But you will probably see other concert-goers in everything from relatively dressy attire to a T-shirt and jeans, so you can feel comfortable wearing anything in this range. If you wear a hat, don’t forget to remove it during the performance so as not to block anyone’s view of the stage.
Cellular Telephones and Pagers
Please silence your cell phones, pagers, alarms, and other audible electronic devices before the concert begins. But, feel free to check in or tweet your location before you put your phone away. We love engaging with audience members on social media!
Where should I sit?
It may take you several concerts to decide where you prefer to sit. Do you want to be on the left side of the auditorium close to the front and watch the percussion section? Do you want to be in the center near the back and see the bigger picture of the whole performance? Do you want to be nearer the front on the right and keep a close eye on the cellos and bass players? Because we don’t have assigned seats, you can try out different locations until you find the perfect spot.
Late Seating
If you arrive late, you may need to wait until a break between pieces for an usher to allow you to enter the hall. However, late seating is not available at all performances, depending on the program. Please try to arrive in plenty of time to get seated before the lights dim and the concert begins.
How will I know when the concert is about to begin?
When you first take your seat, you may find that some musicians are already on stage even though the concert isn’t scheduled to begin for awhile. Don’t worry; you’re not late. The musicians are warming up, checking over their music, looking at difficult music page turns, and getting settled before the concert begins. Just before the start of the concert, after all of the members of the orchestra are seated, the lights will dim, and the concertmaster will come out to the front of the stage, take a bow, and signal to the first oboe player to play the note A. The rest of the orchestra will then tune their instruments to match the oboe. The conductor will then come out onto the stage. He will take a bow also, then turn around, mount the podium, and begin the concert. It is appropriate to clap for both the concertmaster and the conductor as they bow.
Is it time to clap yet?
While tradition has changed over time, today’s audiences usually wait until the end of an entire work to clap, even though the piece may have several parts or movements where the orchestra will pause before continuing. It is considered a minor faux pas to clap between movements, though the musicians will be glad to know that you are enjoying their performance! Why is it important not to clap at these break points? Holding applause between movements is considered to be respectful to the performers’ concentration and maintains the momentum of the music they are creating. In addition, quiet endings have a lingering magic that can be too easily broken by audience members in a hurry to initiate applause. Sacred works offered in worship are not applauded at all, but when presented in an artistic context such as an Arapahoe Philharmonic concert, sacred works still often get respectful silence for a long moment before any applause is generated.
If you want to anticipate when the composition will come to an end, you can count the number of movements for an entire work as listed in the program booklet. The movements are also usually easy to hear because of the different tempos or speeds and moods of the music, so keep track of the sections and applaud after the final movement. The occasional composer can trick you, however, by not inserting a pause between movements. Beethoven, for example, doesn’t have a pause between the third and fourth movements of his 5th Symphony. Your best bet is to watch the conductor. He will let you know when a piece is over, so wait until he puts his arms down and turns to face the audience. If his hands remain in front of him, he is waiting for the orchestra to be ready to continue with the next movement of the piece. If the work is completed, the conductor will also shake the hands of the concertmaster and the soloist if there is one. If you’re still in doubt, you can always wait until the majority of the crowd begins to applaud.
Other Sounds During the Concert
The most important thing to remember at a classical music concert is to make sure others can listen to the music undisturbed. Instruments are usually not amplified, so audience noises can be distracting. Our audiences want to hear everything this wonderful music has to offer! Don’t talk, whisper, sing or hum along, or move personal belongings. Even the quietest whispers can be heard in the concert hall and can prove to be a distraction to patrons and musicians alike. Conversation at a concert normally stops at the first entrance of the concertmaster, conductor, or soloist. Save your comments until intermission or after the concert, as it will give you and your friends much more to discuss. This will ensure that you and the other patrons will enjoy the full benefit of the performance.
Please completely silence your cell phones, pagers, watch alarms, and other electronic devices for the duration of the performance. We record our performances, so we appreciate your help in maintaining the quality of our recordings. Should you need to use oxygen at a concert, we ask that you please set your tank to a quiet, continuous flow if possible, so that no extraneous sounds are recorded.
Don’t enter or exit the hall while a performance is in progress unless absolutely necessary. If you must leave your seat, do so quickly and quietly, proceeding to the nearest door or asking the nearest usher for assistance.
Coughing/Sneezing
If you have a cold or allergies, please take appropriate medication in advance to control symptoms. For that tickle in the throat, use a cough drop to ensure that the concert experience is as pleasurable as possible for you — and those around you. Cough drops are available from the Box Office. Please kindly unwrap them ahead of time as well.
Experienced concertgoers try to suppress coughs and sneezes until a loud passage arrives, and muffle these. If you cannot suppress a fit of coughing, it is acceptable to depart from the Hall until you feel better. There is water available in the lobby.
During Intermission
You may take the time to visit the restroom, get a snack or other refreshment in the lobby, and visit briefly with other concert-goers or orchestra performers who may be spending intermission in the lobby along with our patrons. Watch for signs that you should return to your seat – flashing lobby lights or a bell ringing will be typical indicators.
Encores
Occasionally, if the audience continues enthusiastic applause and a soloist and orchestra are prepared to play an additional composition, an encore performance will be provided. This is unlikely in most of the Arapahoe Philharmonic concerts, but if it happens, now you know what is going on!
After the Concert
As the applause starts to die down, the performers will leave the stage to put their instruments away. The house lights will be turned on. At this point the concert is over, and it is time to go home. Please exit the hall with the same courtesy you exhibited throughout the concert.
Historical Perspective
While there are some specific rules of etiquette for attending a concert, there have been some major lapses of decorum throughout music history! In 1861 a Paris performance of Richard Wagner’s opera Tannhäuser was deliberately sabotaged by audience members bringing noisemakers. Catcalls and whistles from the crowd interrupted the premiere of Stravinsky’s ballet The Rite of Spring in 1913, and deteriorated into fistfights in the aisles requiring police intervention. Conductor Michael Tilson Thomas recalls a woman walking down the aisle and beating her head against the front of the stage, crying out, “Stop, stop! I confess!” We trust that you will find the music performed at Arapahoe Philharmonic concerts to be much more to your liking, and that none of these types of disruptions will break out in our concert hall!
We do like to have a little fun, however. In this video, AP Music Director and Conductor Devin Patrick Hughes gets the audience conducting and reenacts the riot at The Rite of Spring premiere.

Thank you for reviewing this information. We hope that you find it useful as you experience the delights of a live classical concert performance with the Arapahoe Philharmonic! If you have additional questions, please check in with the Box Office prior to the concert.

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Family Concert: “Out of This World”
We’re excited to partner with the City of Greenwood Village’s Cultural Arts Department to present our first Family Concert titled “Out of This World” on Saturday, April 6, 2019! This is a concert for the whole family, featuring selections from Star Wars, Star Trek, E.T. The Extra-Terrestrial, Superman, Richard Strauss’ Also Sprach Zarathustra, Holst’s The […]
March 23 Concert Program
Arapahoe Phil Conductor Devin Patrick Hughes talks about the upcoming March 23 concert program to be held at Fisher Auditorium on the Englewood High School Campus. More information and tickets: https://www.arapahoe-phil.org/event/concert-5-marquez-and-bartok/
Meet Our Concerto Soloist: Indigo Fischer
We’re thrilled to welcome flutist Indigo Fischer to the Arapahoe Philharmonic stage for our March 23 concert! Indigo was selected as the winner of our 2018-2019 T. Gordon Parks Concerto Competition. She’ll perform Mozart’s Concerto for Flute in G, K. 313 with the orchestra. Read Indigo’s bio and get tickets to hear her performance at […]
AP Sinfonietta with the Cherry Creek Chorale
The AP Sinfonietta joins the Cherry Creek Chorale for two performances of choral and orchestral gems on Friday, March 8 and Saturday, March 9, 7:30 p.m., at Bethany Lutheran Church, 4500 E. Hampden Avenue, Cherry Hills Village. The program includes John Rutter’s Requiem, Antonio Vivaldi’s Gloria, Samuel Barber’s Adagio for Strings and Georg Philipp Telemann’s […]
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Part of the audience at Woodstock, observing concert etiquette which is suitable for an open-air rock concert
Concert etiquette refers to a set of social norms observed by those attending musical performances. These norms vary depending upon the type of music performance and can be stringent or informal.

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Last edited 3 months ago by Nick-D
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Applause
clapping
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body of professional applauders in French theatres and opera houses
Encore
additional performance added to the end of a concert
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Real Freedom Struggle against Chitpavan brahmins starts on 23-5-2019

Murderers of democratic institutions and Master of diluting institutions (Modi) of Brashtachar Jhoothe Psychopaths ((BJP) anounced their mission 360. Since Ballot Papers were not used but continue with their fraud EVMs without 100% verification of the VVPATs, the results will be in favor of chitpavan brahmins. All Awakened Aboriginal Societies will start their freedom struggle against the chitpavan brahmins.

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← THE 30 TRILLION DOLLAR ROTHSCHILD CROWDJEWISH PRESIDENT JEWISH PRIME MINISTER UKRAINE IS THE NEW KHAZARIA →
VINAYAK SAVARKAR HOMOSEXUAL COWARD TRAITOR CHITPAVAN JEW
Posted on May 29, 2014 by Indian Gentile
veer-savarkar_030213083424

Vinayak Damodar Savakar is a hero to the Sangh Movement The fact is the RSS has never been associated in either the public mind or in historians minds with the Indian freedom movement They badly needed and still need a Sangh “freedom fighter” Unfortunately for them they picked up a coward turncoat and a man who in all probability was a British spy spying on real freedom fighters

Vinayak Damodar Savarkar was also a Chitpavan “Brahmin ” Recent Research increasingly points to Chitpavan’s being a branch of the Bene Israeli Jews of Maharashtra The Irony of a Hindu Nationalist movement hero worshiping a crypto Jew is rich indeed

Dr Mini Kariappa is a Asst. Professor/ Professor of Anatomy & Genetics at the Jubilee Mission Medical College of Thrissur and Kolenchery College of Medicine In 2001 she began research into DNA mapping at the HYDERABAD CENTER Dr Kariappas research found that Chitpavan “Brahmins”, Tulu “Brahmins”, the Namboothiri “Brahmins” and the Nazranies or Syrian Christians all have the same DNA factors (common Haplotypes) i.e. those of the Jews . Source

More links on Chitpavan Bene Israeli Jew links

http://www.kokanastha.com/research/weekly01.htm

http://en.wikipedia.org/wiki/Chitpavan

http://archiver.rootsweb.ancestry.com/th/read/Melungeon/2006-10/1160613719

http://nirvana73.blogspot.in/2007/11/on-kobras-konkanastha-chitpavan-brahmin.html

http://www.nybooks.com/articles/archives/1990/dec/06/jews-indians-and-imperialists/

http://www.biomedcentral.com/content/pdf/gb-2005-6-8-p10.pdf

NOT having participated in the anti imperialist freedom struggle , the RSS is hard put to it trace a legacy for their claim as the only nationalist party of India. In the countrywide door-to-door campaign a few months, ago it was forced to concoct facts and publish booklets that presented fabricated images of the participation of their leaders in the freedom struggle. VD Savarkar is, therefore “Veer” Savarkar in RSS folklore, and has been so for a long time, if one were to go by the Vidya Bharti school texts, and the popular nomenclature of VD Savarkar assiduously popularized by the RSS in its shakhas.

VD Savarkar, the RSS ideologue, in fact clearly and unambiguously broke away from India’s freedom movement and adopted a public position expressing this break

After a short flirtation with a ‘Free Indian Society’ located in England, during the course of which a member of that society killed a high ranking official in the India Office (London) and consequently had to face the British wrath, Savarkar decided to flee. He was arrested in Marseilles, put into the Andaman jail, and soon his ‘resistance’ collapsed, unable to face incarceration in jail.

Instead of fighting for Indian freedom, he preferred to secure his own freedom, under the most humiliating terms possible. Ignoring and bypassing the Indian National Congress’ demand for his unconditional release, he chose to give an undertaking which in a way was a total surrender, and which made him a public ally of the British policy of divide and rule. It also served the purpose of proving his distance from the politics of the Congress led national movement.

Savarkar had sent two mercy petitions to the colonial government from the Cellular Jail in the Andamans. The petition dated November 14, 1913, which refers also to Savarkar’s earlier petition of 1911, is reprinted in R.C. Majumdar’s `Penal Settlement in Andamans‘. The petition assures the British regime:
“I hereby acknowledge that I had a fair trial and just sentence. I heartily abhor methods of violence resorted to in days gone by and I feel myself duty bound to uphold (British)law and constitution to the best of my powers and am willing to make the reform a success insofar as I may be allowed to do so in future”.

SAWARKARS SECOND LETTER TO THE BRITISH was in November 14 1913

In the end may I remind your honor to be so good as to go through the petition for clemency that I had sent in 1911 and to sanction it for being forwarded to the Indian Government? The latest development of the Indian Politics and the conciliating policy of the Government have thrown open the constitutional line once more.

Now no man having the good of India and Humanity at heart will blindly step on the thorny paths which in the excited and hopeless situation of India in 1906-1907 beguiled us from the path of peace and progress.

Therefore if the Government in their manifold beneficence and merely release me I for one cannot but be the staunchest advocate of constitutional progress and loyalty to the English Government which is the foremost condition of that progress.As long as we are in jails, there cannot be real happiness and joy in hundreds and thousands of homes of His Majesty’s loyal subjects in India, for blood is thicker than water; but if we be released the people will instinctively raise a shout of joy and gratitude to the Government, who knows how to forgive and correct, more than how to chastise and avenge.

Moreover my conversation to the constitutional line would bring back all those misled young men in India and abroad who were once looking up to me as their guide,I am ready to serve the Government in any capacity they like , for as my conversion is conscientious so I hope my future conduct would be. By keeping me in jail nothing can be got in comparison to what would be otherwise. The mighty alone can afford to be merciful and therefore where else can the prodigal son return but to the parental doors of the Government?

Hoping your honor will kindly take into notion these points.

YES THAT IS THE MAN THE SANGH PARIVAR IDOLIZES A COWARD TRAITOR AND VERY POSSIBLY A SPY FOR THE BRITISH

A facsimile of this letter to the British authorities was published in Frontline, April 7, 1995, (p 94). The reforms he is referring to are the Montague-Chelmsford proposals of 1919 that fell far short of what the Indian nationalist leadership was demanding, and which were rejected at the time. He also accepted restrictions on his movement and residence within the Ratnagiri district, that he would not travel outside the district without permission of the government, or engage in any public or private political activities without permission. Obviously then, the only politics that he practised openly was that of the Hindu Mahasabha, which supplemented the British policy of divide and rule.

He didnt just free himself he got his brother Ganesh Savarkar free too Remember he was facing a 50 year sentence and got out after serving only 13

Subsequently ‘Veer’ Savarkar never participated in any anti British agitation. He busied himself with recruiting Indians for the British army. The Congress historian Pattabhi Sitaramayya recorded that ” On the day of the arrests of Gandhi and his colleagues, Savarkar’s call to the Hindus was one of ‘no support to the Congress move’.

godse-gay

Larry Collins and Domnique Lapierre (neither of whom had any axe to grind with Godse or Savarkar ) in their non fiction best-sellar Freedom at Midnight have said that Savarkar (never married) and Godse (never married too ) were HOMOSEXUAL LOVERS see Freedom at Midnight, New Delhi, 1976, Chapter 16

Sources

Wiki

http://archives.peoplesdemocracy.in/2001/march25/march25_nalini.htm

L.COLLINS – D. LAPIERRE, Freedom at Midnight, New Delhi, 1976, Chapter 16

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← THE 30 TRILLION DOLLAR ROTHSCHILD CROWDJEWISH PRESIDENT JEWISH PRIME MINISTER UKRAINE IS THE NEW KHAZARIA →
6 Responses to VINAYAK SAVARKAR HOMOSEXUAL COWARD TRAITOR CHITPAVAN JEW
sirfak says:
August 27, 2014 at 6:57 am
what is ur view of Gandhi ?
Reply
Indian Gentile says:
August 27, 2014 at 8:23 am
That he was an imperfect eccentric Great Soul (Mahatma)
Reply
vivekchaturvedi6666 says:
August 3, 2016 at 5:14 am
I hope your view on Gandhi has evolved my friend, he was recruited from SA (or even sent there for a purpose)….perhaps he was the ultimate turn-coat….if events that panned out are any indication. You should read the Gandhi paper on Miles W Mathis’s website, quite eye opening…
Reply
sirfak says:
August 28, 2014 at 12:02 am
what is ur religious view ? it seems to me that you are following islam ?
Reply
Indian Gentile says:
August 28, 2014 at 6:02 am
It seems to you? It seems to me Ajay Singh from मेलबोर्न you are a brain dead Sanghi who assumes anyone who does not worship the fagotty coward Savarkar is a Mooslim Guess what loser Im not a Mooslim and you dont get to troll me here
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What was the contribution of Dr B.R. Ambedkar in the Indian freedom struggle?
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25 ANSWERS
Shekhar Bodhakar
Shekhar Bodhakar, Rationalist Philosophy
Updated Mar 29, 2019 · Author has 90 answers and 191.7k answer views

Dr B.R Ambedkar contributed towards the upliftment of all Indians in ways that NO other leader or social reformer did or could. Since this question is specifically about what he contributed towardsthe Indian freedom struggle, I’ll just focus on this, ONE OF MANY, contributions

THOSE WHO THINK DR AMBEDKAR DID NOT PARTICIPATE IN THE INDIAN FREEDOM STRUGGLE.. THINK AGAIN !!

I decided to write this reply after reading all other answers giving reasons why Dr Ambedkar DID NOT participate in the Indian freedom struggle.

MOST ASSUMED THAT HE DIDN’T or his contributions were negligible.

Read the following quote by the greatest Indian freedom fighter carefully (especially the LAST word).

“After giving deep thought to the problem, EVERYBODY WILL HAVE TO ADMIT THAT: Conversion is necessary to the Untouchables as self-government is to India. The ultimate object of both is the same. There is not the slightest difference in their ultimate goal. This ultimate aim is to attain FREEDOM .”– Babasaheb Dr BR Ambedkar (1935 Speech).

Today you will discover two ‘secrets’ that have NEVER been taught in ANY school before and will never be taught by the dominant classes in India.

AND THESE ARE…

Dr B.R. Ambedkar was the ONLY PERSON to fight for the freedom of ALL INDIANS AND
IF THERE WAS NO BHIMRAO AMBEDKAR INDIA WOULD MOST PROBABLY STILL BE UNDER BRITISH RULE (WHY? Read on)

In this respect, his struggle for the freedom of ALL Indians, he declared as early as 1935 and again one year later in 1936 at the Nasik conference, Maharashtra

DR Ambedkar is the ONLY PERSON to have saved India from permanently staying in the dark ages where social and scientific progress would have been impossible, as it had been since the decline of the Mauryan empire in Jambudeep, the land that is now called Bharat or India.

Dr Ambedkar saved India from the greatest imaginable tragedy by NOT participating in the struggle for freedom JUST FOR THE DOMINANT CLASS, the Brahmins.

He wanted every single Indian to be free

To fully appreciate the gravity of what has been said so far, you must first know the real reasons why the Brahmins hated the British and why they wanted them to quit India. Never before did the Brahmins rebel against any other foreign ruler so vehemently. In fact they enjoyed mutually beneficial relationships with all previous invaders and were even happy to give their daughters in wedlock to the foreigners as long as they maintained the social structure designed by the Brahmins. Only the British were hard to convince..

(Video in Hindi): Why the Brahmins wanted the British to quit India)

1) On 16th May 1775, under the East India regulatory act 1773, Nand kumar Dev became the FIRST EVER BRAHMIN TO BE CONVICTED OF MURDER. Prior to this date the Brahmins had exclusive impunity from state prosecution regardless of the crime.

2) 1795: For the FIRST TIME since the decline of the Ashokan empire, Shudras were granted the right to own property

3) 1804: Female infanticide banned.

4) 1813: Slavery abolished

5) Also in 1813: Right to education for all granted

6) 1817: Punishments according to Varna system made illegal.

7) 1819: A ban was put on the archaic custom of a Brahmin spending the first three nights with the newly wed Shudra bride

8).1830: Human sacrificial rituals made illegal

9) 1835: Compulsory offering of the first born son of a Shudra to the river Ganga made illegal

10) Also in 1835 on 7th of March, Lord Macaulay fought for and won the right to higher education for Shudras & untouchables and the right to learn English for all non Brahmins.

Under this newly found freedom to education, the iconoclast JYOTIRAO PHULE became the first person to successfully complete matriculation becoming the most educated person from the ‘OBC Catagory’.

DR B.R AMBEDKAR was the FIRST PERSON from the so called untouchable class to be allowed to enrol for a degree under the same right to higher education.

11) Untouchable were granted the right to sit on chairs

12) The British banned the custom of ‘sati’ in which it was obligatory for the widow of the deceased to be burnt to death

and the list continues..

The continual amendments by the Brits to these draconian anti-humanity laws became a great source of worry for the Brahmins. Its about time they started a movement to kick them out. Ambedkar, on the other hand, had TWO freedoms to fight for. Firstly, he wanted independence from the 2-3 % Brahmins and following that, independence from the British.

WHO STARTED THE “SWARAJ” & “QUIT INDIA” MOVEMENTS AND WHY?

(Photo : Courtesy of Wikipedia )

The first and strongest advocate of Swaraj (”self-rule”) was a Chitpavan Brahmin, Bal Gangadhar Tilak (1856-1920); also know as Lokmanya. He was known as “the father of Indian unrest” by the British.

WHY?

The Age of Consent Act, 1891, also Act X of 1891, was a legislation enacted in British India on 19 March 1891 which raised the age of consent from 10 years for sexual intercourse for all girls, married or unmarried, to twelve years of age in all jurisdictions.

The Chitpavan Brahmins, with Tilak as their leader, were against this 1891 Age of Consent bill, seeing it as INTERFERENCE with Hinduism and a dangerous precedent.

REFERENCE: Jai Narain Sharma-Political Thought of Lokmanya Bal Gangadhar Tilak- Concept Publishing Company-ISBN 13:9788180695841

No wonder the Brahmins were the only ones who wanted to expel just the British from India. For then, they would once again become the lawmakers and live as gods.

Whereas, Dr Ambedkar was the ONLY person who truly struggled for the freedom of ALL Indians from ALL dictators, giving special attention to the rights of women and the deprived castes in what was to become an “Independent” country. It is no wonder that for this reason, the masses began to refer to Ambedkar-the-Great as Babasaheb, meaning respected father (grandfather in some areas) for he attended to their needs as a loving father would do

In his struggle for freedom, Dr Ambedkar earned a special place in the hearts of the poor and the deprived, the downtrodden victims of grave atrocities, the oppressed and the suppressed, the mentally crushed and broken, the women and widows, the workers, the orphans, and the disabled.

Had Dr Ambedkar been unsuccessful in securing those rights for the common person, it is evident that India would not have been an independent country. There would simply have been a PERMANENT TRANSFER OF POWER from the British to the most ardent dictators, the Brahmins on 15th August 1947.

And now the answer to :

WHY, IF THERE WAS NO DOCTOR BHIMRAO AMBEDKAR, INDIA WOULD MOST PROBABLY STILL BE UNDER BRITISH RULE

ANSWER:

Because if Dr Ambedkar did not DEMAND from the British justice for the oppressed masses, THE BRAHMIN - BANIA ALLIANCE WOULD HAVE NO REASON TO START A QUIT INDIA MOVEMENT AND THE BRITISH WOULD HAVE CONTINUED THEIR RULE AS DID THE PREVIOUS INVADERS IN HISTORY

It was not until the 26th January 1950, when the constitution of India came into force that India truly became an independent democratic country free from both, the British and the Brahmanic rule.

On 15th August 1947 the British were replaced by the Brahmins. On 26th January 1950 India gained complete freedom, officially freeing itself from the Brahmanic rule too. So the true Indian independence day is 26th January 1950 and not 15th August 1947 as is commonly assumed and vehemently promotion by successive governments dominated by Brahmins.

The Indian Independence Act 1947 states that 15th August 1947 shall be called THE APPOINTMENT DAY (NOT Independence Day).

Re point (3) above : Lord Mountbatten became the first Governor-General of India.Dr Ambedkar’s Speech on the Indian constitution

Muhammed All Jinnah was CHOSEN to be the Governor-General of Pakistan

Jawaharlal Nehru was also CHOSEN (not elected) to be the prime minister of India

On 25th Nov *1949* in his last parliamentary speech as the chairman of the drafting committee, Baba Saheb Dr Ambedkar said,”On the 26th Jan 1950 India *WILL be* an independent country.”

NOTE:

If India had gained independence on the 15th of August 1947, Babasaheb Dr Ambedkar would NOT have made the above statement in 1949 referring to 26th Jan 1950

Further ahead, in the same speech, he AGAIN points to the future FOR THE SECOND TIME and says:

“On the 26th Jan 1950, India *would be* a democratic country… ”

This means that before 1950 India WAS NOT a democracy. BEFORE 1950 INDIA WAS REFERRED TO AS HINDUSTAN.

26th January is the actual Indian independence day (four reasons):

1) The chief architect and author of the Indian constitution, Dr BR Ambedkar specifically said so in his last official parliamentary speech as the chairman of the drafting committee.

2) It was on 26th January 1950 that INDIA was officially CREATED and HINDUSTAN ABOLISHED.

3) If THE CURRENT constitution didn’t come into fruition:

NO Non-Brahmin would have tasted complete freedom

and

NO SO CALLED UNTOUCHABLE WOULD HAVE TASTED *ANY* FREEDOM.

These being freedoms that the uninformed Indian takes for granted.

4) You most probably would never have heard of Dr B.R. Ambedkar & his legacy (unless some foreigner re discovered him in the future) had the constitution of India:

A) Not been written in the format it was drafted and

B) had it not been accepted at its (India’s) inception.

*26th Jan is Indian Independence day (from the Manuvadi Brahmins). On 15 Aug 1947, the comparatively little freedom that the deprived castes and women had gained, thanks to the British, was now at the mercy of the Brahmins.

For 29 months, from the 15 Aug 1947 TO 26 Jan 1950, the Manuvadi Brahmins were the happiest people on earth. THEY became free from British rule. Power was TRANSFERRED from

the *BR* itish to

the *BR*ahmin.

So then, instead of the British, the Brahmins became the rulers (through TRANSFERRING of POWER).

Their happiness dwindled on 26th November 1949, when it was decided that the newly authored constitution by Dr Ambedkar would be officially implemented from the 26th January 1950. This day (26th November) is now acknowledged and celebrated as CONSTITUTION DAY making Dr Ambedkar the father of Indian freedom too, for he was the ONLY one who secured those freedoms for EVERY citizen.

(FOUNDING FATHER OF MODERN INDIA : Title conferred upon Dr.B.R Ambedkar by Columbia University)

As soon as the Manuvadi Brahmins realised that the Indian constitution will be based on principles favouring humanity, they were the FIRST ones to oppose it so that they could have a constitution based on the Manusmriti and other religious texts.

(BBC HINDI Video: Exposes the secrets in the Manusmriti, an archaic book of draconian anti-humanity laws)

Thats why I say: If it wasn’t for the constitution, we probably would NEVER have heard about Baba Sahib Dr Ambedkar & his mission and most likely would have had to just wait until a foreigner re-discovered him. We would have gone back to the dark ages when the laws of Manu were the only laws

One worryimg cause of concern is:

There is an open secret that the extreme right wing Hindutva leaders, in collaboration with the largest known terrorist organisation in the world, the RSS are planning to replace the current Indian constitution with an alternative religious constitution. This is nothing less than a planned ‘latent- coup’ because it is being GRADUALLY achieved by making regular amendments to the constitution. Ambedkar had foreseen that this could be a real possibility and warned the new independent India of this in his last speech as the chairman of the drafting committee of the Indian constitution.

So to say that, Dr Ambedkar did not participate in the Indian freedom struggle” is not correct. In fact it’s a lie.

A question that I would like the answer to is:

“Why was Dr Ambedkar the ONLY person who struggled to fight for the freedom of ALL Indians”

It seems there is a conspiracy to subtly defame Ambedkar, the father of modern India and champion of human rights by not highlighting his contributions. Could it be because he came from what is termed the untouchable class. Even questions on Quora are being asked that prompt the reader into belittling Ambedkar.

For example :

Was Dr.Bhimrao Ambedkar poor in english?

PLEASE NOTE:

One of my very popular answers on Ambedkar and Hinduism (My favourite too) has been deleted by Quora. The reason given was violation of Quora policies. The Question was:

Was Ambedkar really anti-Hindu? Shekhar Bodhakar’s answer to Why did Dr B.R. Ambedkar hate Hinduism?

I provided THE SAME ANSWER in response to another question (Q6 below). JUDGE FOR YOURSELF whether that answer warrants deletion or not What could be the reason for deletion?

FIND ALL LINKS (& more) at My @Quora Profile: Shekhar Bodhakar

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Bible and Quran: Revelations, Commonalities and Differences
By

Ejaz Naqvi, M.D.

Rabbi Pamela Frydman

Despina Namwembe

Iftekhar Hai

Presented at the Parliament of World’s Religion

October 17, 2015, Salt Lake City, Utah, U.S.A.

Table of Contents

Similarities of the teachings of the Quran and the Bible By Ejaz Naqvi, M.D.

Tanakh, Holy Bible and Quran By Rabbi Pamela Frydman

The Role and Position of Women in the Bible: A Critical Look

at the Prevailing Interpretations By Despina Namwembe

Pluralism in Quran: Results of Divisive Interpretation By Iftekhar Hai

Brief Bios for the Authors and Presenters

—–

Similarities of the teachings of the Quran and the Bible

By Ejaz Naqvi, M.D.[1]

Parliament of World’s Religion

October 17, 2015, Salt Lake City, UT

Introduction and Background:

Religion has been used to divide people and is blamed for violence throughout the history. In more recent times, Islam and its teachings have come under the limelight, especially after the geopolitical events of the past fifteen years or so. Despite this newfound fame, the teachings of the Holy Quran remain arcane. Many mainstream polls in the U.S.A. have consistently shown that most Americans view Muslims, or Islam, unfavorably. Muslims scored the lowest points (40% favorable) in a recent Pew research study, compared to Jews (63%) and Catholics (62%)[2]. Zogby Associates showed a similar trend. According to their findings, attitudes towards Arabs declined from 43% in 2010 to 32% in 2014. Attitudes toward Muslims declined from 35% in 2010 to 27% in 2014.[3] Ironically, most people who have a negative opinions about the teachings of the Quran and the Bible have actually not read these scriptures from cover-to-cover and their sources of information are often secondhand and frequently cited out of context. This was confirmed by the same study, showing that 64% of Americans “do not know enough about Islam and Muslims.” This clearly implies a need for American Muslims to engage in outreach and become more involved in the mainstream.

In addition to the perception that the Scriptures promote hatred and violence against each other, similar misperceptions and myths are prevalent about how women are perceived in the Scriptures of the Abrahamic faiths. But do the Quran and the Bible really send their followers conflicting messages? Do the Quran and the Bible truly render women as second-class citizens? This paper will analyze various passages from the Scriptures to answer these questions.

Religion has been used to divide people for centuries. Jews, Christians and Muslims have been at odds with one another at various times during the past two millennia. Many believe that the teachings of the Scriptures are the root cause these problems, socio-political complexities notwithstanding. It may, therefore, come as a surprise to many that the teachings of the Quran and the Bible have more in common than in difference. When I started to study the Quran in earnest some twenty years, it became quite apparent to me that the teachings of the Quran are universal and inclusive. The study of the Quran actually prompted me to read the Bible and that’s when I started to realize that the Quran and the Bible have much more in common than commonly perceived. This paper will mainly focus on the similarities of the core teachings of the Scriptures, while acknowledging that significant differences do exist. The Scriptures cited below are the Quran, the Old Testament (Tanakh) and the New Testament.

Common Teachings:

The common teachings of the Quran and the Bible may be grouped into three broad categories.

Core beliefs
Code of conduct
Prophetic stories
Due to the limitation of space, only an outline of the aforementioned teachings will be presented here. For the same reason, a very small set of verses will be mentioned to support each argument. My colleague, Rabbi Pam Frydman is covering some of the prophetic stories in her paper. This paper does not cover those stories, but I do want to mention that the stories of Adam, Noah and the floods, Moses and the Israelites and Joseph’s stories are strikingly similar in the Quran and the Bible.

Core beliefs:
Belief in God, prophets, angels and the Day of Judgment are common to the teachings of the Quran, New Testament and Old Testament, though we must also realize that the meaning of “believer” may and does vary.

Belief in God: It is widely understood that the belief in God is essential. The attributes of God are also very similar. Indeed the Abrahamic Scriptures can be easily labeled as God-centric. The book of Genesis (the first book of the Torah, Tanakh, and Holy Bible) starts with the mention of God and His creation.[4] Not only does it start with God, but also one of His key attributes is clearly emphasized, namely, that He is the Creator of everything. Similarly, the Quran starts with “In the name of God, the Most Gracious, the Most Merciful.”[5] Every chapter (surah) of the Quran starts with this verse, except chapter 9. Note that not only does the verse begin with His name, but it is also followed by two of His attributes. It is also worthy of our contemplation that He chose to use these two attributes as opposed to attributes reflecting His powers (such as Almighty, All-Powerful, the Judge, etc.). Perhaps this should serve as a reminder as to how we should view Him as in our daily lives. The first surah (chapter) of the Quran, named Al-Fatiha (The Opening) is considered the heart and soul of the Quran. It starts with “Praise be to Allah, the Lord of all the worlds (“Alhamdu Lillahe Rabb ul Alaimeen”)”.[6] Note that the Quran emphasizes that Allah is Rabb ul Alaimeen, or Lord of the worlds, and not just the Rabb ul Muslimeen, or Lord of Muslims, once again pointing to the pluralistic message of the Quran, right from the very beginning.
Oneness of God (“Tawheed”): Another key message of the Bible and the Quran is that God is One. This is more than a numeric concept, as the mutual belief is that God is beyond our imagination and beyond limits, and therefore, assigning a number does not seem accurate. Indeed this attribute refers to His uniqueness; more than his numeric attribute and that there is no one like God. [7] The Oneness of God serves as a foundation for the Islamic belief and serves as the first half of “Shahada” for Muslims.[8] This is emphasized repeatedly in the Quran and the references here are a small sample of such verses: “Your god is one God; there is no one worthy of worship except Him, the Compassionate, the Merciful.” Or “ That surely your God is One…”[9]
Another myth, at least in the minds of some Muslims, is that the Bible does not emphasize Tawheed, or Oneness of God. But the fact is that the Ten Commandments of the Torah start with declaring Tawheed and the prohibition of polytheism.[10] The Hebrew prayer Shema starts with a verse from Deuteronomy, “Hear O’ Israel: The Lord is our God, the Lord is one.”[11] The Hebrew word Ekhad used to describe God’s Oneness is phonetically similar to the Quranic word Ahad with the same meaning.

Submission to God. Islam means “submission (to God’s will)”. It is one of the key commandments, repeatedly emphasized in the Quran. “Nay, whoever submits his whole self to Allah and is a doer of good, he will get his reward with his Lord; on such shall be no fear, nor shall they grieve.”[12] However, the submission to God is a subject of the Bible as well. For instance, the New Testament Book of James commands the followers to do just that: “Submit therefore to God. Resist the devil and the devil will flee from you. Draw near to God and He will draw near to you.”[13] Similarly the concept of “d’veykut”, meaning, “clinging “ (to God) with faith and devotion is a key concept in Judaism. The daily Jewish prayer, Shema, starts with declaration of God’s oneness and is followed by, “ You shall love the Lord your God with all your heart and with all your soul and with all your might….”[14]
Other attributes of God: Both in the Quran and the Bible, God has been referred to as light[15], Kind and Loving[16], the Creator [17], God is the First and the Last[18], God is the Judge[19] and Almighty [20]. This is, of course, a very small sample, not only of all of God’s attributes mentioned in the Quran and the Bible, but also of the verses that reflect these attributes.
Beliefs in prophets, angels and the Day of Judgment: The Quran and the Bible mentions various prophets and angels and that they served as His messengers to mankind, or to a specific group of people in history. The agreement is not complete, however. Judaism does not recognize Jesus or Muhammad, peace be upon them, as prophets. Christians do recognize the Hebrew prophets, but not Muhammad. The Quran asks its followers to recognize and respect all of these prophets and. in fact repeatedly, mandates the followers to not make any distinction between prophets.[21] However, the Quran also calls certain prophets more exalted than the others (Ulul Azm prophets). These are Noah, Abraham, Moses, Jesus and Muhammad. In addition, the Quran also exalts David and Adam. “Allah did choose Adam and Noah, the family of Abraham, and family of Imran above all people”.[22] Special peace and salutations are offered to Abraham and Muhammad. Abraham is widely viewed as the father of monotheistic faiths. In fact, the Quran calls Islam the “Deen-e-Ibrahimi (The religion of Abraham): “Say (O Muhammad) Surely (as for) me, my Lord has guided me to the right path, a most right religion, the faith of Abraham….”[23]. Many other references to Islam being the religion or way of Abraham are mentioned in verses 2:130-131, 2:135-136, 4:125, 16:120-123 and 22:78. The Quran considers all prophets as Muslims (submitters), since they all brought the same basic message from the same God. Therefore, it should not surprise anyone that the Quran asks its followers to recognize and respect all prophets.
Angels are mentioned in the Quran and the Bible, some more specifically, such as Gabriel (Jibraeel), considered to be an archangel. They are assigned various functions, including conveying the message of God to certain prophets. Muslims believe God spoke to Muhammad, PBUH, through angel Gabriel. The Quran also mentions that God spoke directly to some (Moses)[24], though it is also implied that Abraham also spoke with God directly.

Both the Quran and the Bible speak to eschatology — death, the end of times and a Day of Judgment, where there will be only one judge. However, the Scriptures vary greatly in terms of the details of the life hereafter. By far, the most detailed accounts are found in the Quran, and the least detailed are in the Old Testament. The New Testament is somewhere in between in this respect. The Quran teaches that we all came from God and to Him is our return, making “life” a two-way trip and death being a transition, and not merely an end of life. ”To Allah we belong, and to Him is our return” is a frequent verse that Muslims recite when hearing about the death of someone.[25] Life on earth is viewed as a transit. This fact is variously narrated in the Old Testament as well. “ I am here on earth for just a little while, do not hide your commands from me”.[26] “Remember how short my life is, how empty and futile this human existence! No one can live forever; all will die…”[27]

Code of Conduct:
Both the Quran and the Bible repeatedly command their followers to pursue a certain code of conduct in their daily life. The overarching theme being summarized in the Quran as Amr bil Maroof (Enjoin what is good) and Nahi Anil munkar (forbid what is evil). “And from among you, there should be a party who invites to good and enjoins what is right and forbid what is wrong”. [28] Ma’asim tovim, meaning good works and actions, may be viewed as the Hebrew equivalent of Amr bil Maroof. The Jewish Talmud describes 613 commandments, derived from the Torah, of which 248 are “positive commandments”(The “Do’s”), and 365 are “negative commandments” (the “Do Not’s”). They cover a wide range of personal and social life, including worship, charity, marital laws, treatment of servants, judicial system and code of conduct during wars.

The Quran commands the followers to conduct themselves in the best of a manners that includes being honest and truthful [29], to avoid anger and to be forgiving[30], and to be kind to each other[31]. In fact, a Hadith (saying of Prophet Muhammad) asks the followers to go even beyond showing kindness to fellow humans. “Those who are kind and considerate to Allah’s creatures, Allah bestows His kindness and affection on them. Show kindness to the creatures of earth so Allah may be kind to you.” In multiple places, the Quran commands kindness to parents (6:151), spouses even in the setting of divorce (2:229), the orphans, the widows and the needy. The Quran asks the followers to be humble and modest[32], avoid slander[33], and considers adultery a big sin[34]. Verse 2:177 defines “righteousness” and in many ways, summarizes the beliefs and many of the “good” deeds: “It is not righteousness that you turn your faces towards the East and the West, but righteousness is this that one should believe in Allah and the last day and the angels and the Book and the prophets, and give away wealth out of love for Him to the near of kin and the orphans and the needy and the wayfarer and the beggars and for (the emancipation of) the captives, and keep up prayer and pay the poor-rate; and the performers of their promise when they make a promise, and the patient in distress and affliction and in time of conflicts– these are they who are true (to themselves) and these are they who guard (against evil).”

Similarly, the Bible emphasizes on the righteousness: “And the Lord our God commanded us to obey all these decrees and to fear Him so He can continue to bless us and preserve our lives, as He has done to this day. For we will be counted as righteous when we obey all the commands the Lord our God has given us.”[35]. The Bible asks the followers to show kindness, mercy and forgiveness towards each other: “Get rid of all bitterness, rage, anger, harsh words, and slander, as well as all types of evil behavior. Instead, be kind to each other, tenderhearted, forgiving one another, just as God through Christ has forgiven you”[36]. Jesus, in one of his many sermons to his followers, tells them to guard against slander, bad language, lust and immorality.[37] Similar emphasis is applied to humility[38], and the virtues of humility are well summarized in one of my favorite passages- “But those who exalt themselves will be humbled, and those who humble themselves will be exalted.”[39]

The Golden rule:

Variations of the golden rule may be found in many religions, not just the Abarahamic faiths. Various religions asks the followers to treat others the way they would like to be treated, assuming that every one would like to be treated with dignity, justice, kindness and in a good manner, without harsh words and prejudice. If everyone followed their own version of the golden rule, it can be safely assumed that many of the social injustices would be eliminated, leading to peace and harmony among people of various faiths. “In everything, therefore, treat people the same way you want them to treat you, for this is (essence of) the Law of Moses and the Prophets.”[40] The Jewish version of the golden rule is derived from the teachings of Hillel. It is based on of a verse from Leviticus 19: 18 that states: You shall not take vengeance or bear a grudge against your kinsfolk. Love your neighbor as yourself: I am the LORD. It is reported that once a gentile came to Hillel and asked to be converted to Judaism under the condition that the entire Torah be explained to him while he stood on one foot. Hillel responded with what is now regarded as the golden rule of Judaism, “What is hateful to you, do not do to your fellow: this is the whole Torah; the rest is the explanation; go and learn.”[41]

Similarly, a Hadith from Prophet Muhammad states “Not one of you truly believes until you wish for your brother (others) what you wish for yourself.”

Women as second-class citizens?

I will only briefly review some issues related to women in my paper as one of my colleagues, Despina Namwembe has reflected upon this issue in more detail in her paper. I will also limit most of my discussion concerning the Quranic passages as my colleague Iftekhar Hai has reflected upon them in his paper.

Both the Quran and the Bible have been accused of treating women as second-class citizens. Given some of the images of women in some Muslim countries, the Quran perhaps has received even more scrutiny, at least in recent times and in mainstream western media. Hijab has been viewed as a sign of oppression. Some practices, such as not allowing women to drive in Saudi Arabia, are seen as universal Islamic practices. There are reports of women still having to sit in the back of public buses in certain Ultra Orthodox Jewish areas in Israel, though some do not view this as a sign of mistreatment, but rather of respect, so as to not to allow males to look at females from behind. There are also published reports of Ultra Orthodox Jews refusing to sit next to women on airplanes.[42] Are these practices consistent with the teachings of the Scriptures? Are Scriptures really teaching us to treat women as second-class or are we misinterpreting the Scriptures based on our own biases and socio-cultural background? Let us review the teachings of the Quran to separate the myths from the realities.

The highest form of “ gender equality” in the Quran is considered the spiritual equality. No one is “superior” and no one is ‘closer” to God, except by their faith and good deeds, whether men or women. There is a wide perception among the followers of the Scriptures that women are spiritually inferior. However ,as we will see here, this is not consistent with the teachings of the Quran. “Whoever works righteousness, man or woman, and has Faith, verily, to him will We give a new Life, a life that is good and pure and We will bestow on such their reward according to the best of their actions.”[43]. A similar theme is presented in another verse: “So their Lord accepted their prayer: That I will not waste the work of a worker among you, whether male or female.”[44]. Yet another verse emphasizes the same, without mentioning women, men or any race. “Verily, the most honored among you in the sight of God is the one who is most righteous (period)…[45]. This means we are not judged by our gender, race, socioeconomic status, nationality or religious title, but rather by the righteous deeds, which are variously spelled out in many verses in the Quran. Prophet Muhammad also further communicated this theme in his famous last sermon at the occasion of Hajj as follows: “All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over a black nor a black has any superiority over a white – except by piety and good action.”

Jewish views about the separation of men and women in certain settings is discussed at length by Jewish commentators.[46]

Husband-Wife relationship:

The Quran declares that the union between men and women is a holy one since His name is invoked. Not only that, but this relation must be built upon a foundation of love and kindness. “And one of His signs is that He created mates for you from yourselves that you may find rest in them, and He put between you love and compassion; most surely there are signs in this for a people who reflect.”[47]

One of the chapters in the Quran is in fact named Al Nisa, or The Women. It spells out the roles and rights of the women, though in maintaining the tradition of the Quran, the chapter is not exclusive to the women’s issues. In pre-Islamic Arabia, there was a practice of practically selling women as gifts for marriage. The Quran prohibited that and declared that women cannot be given as wives against their will. The Quran goes on to command the followers to treat women as equals. “O you who believe! You are forbidden to inherit women against their will. Nor should you treat them with harshness, that you may take away part of the dower you have given them, except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity…”[48] Moreover, this command to be kind to women was not only during marriage, but even in the setting of a divorce, men are commanded to be fair and kind. Divorce must be considered only as a last resort when all attempts towards reconciliation fail. The verse ends with a warning to those who take undue advantage of women. “When you divorce women, and they fulfill the term of their (‘Iddat) (practically a cooling off period), either take them back on equitable terms (in kindness) or part with them on equitable terms (in kindness); but do not take them back to injure them, (or) to take undue advantage; if any one does that; He wrongs his own soul. Do not treat Allah’s Signs (verses) as a jest (mockery)…”[49]. A similar message appears in verse 65:2. A review of Prophet Muhammad’s life clearly shows he exemplified these Quranic principles. His relationship with his first wife Khadija, and his youngest wife Aisha, clearly reveals a relationship built upon trust, love and respect. Aisha is known to have openly argue, and even questioned Prophet Muhammad on some occasions, once again showing that the relationship was built on equal footing despite Prophet Muhammad’s undisputed status as a religious, spiritual and state leader at the time.

We should remember that the woman (Eve) came out from the man’s (Adam’s) ribs (side). Not from his feet to be walked upon. Not from his head to be superior. But from his side to be equal, under his arms to be protected, near his heart to be loved.

Hijab:

This is probably the most misunderstood aspect involving women, both by Muslims and people of other faiths. There are many myths such as:

Hijab means head covering;
Hijab is for women only;
That this Hijab is commanded by the Quran;
That this Hijab is commanded for Muslims only.
A critical review of the Quran actually shows that none of the above are true, at least not entirely.

Hijab,in its larger meaning, refers to a code of conduct based upon modesty for both men and women. The word Hijab, or its derivative, is mentioned in the Quran seven times, but not once related to head covering, as we now know it. Imam Feisal Abdul Rauf has written a beautiful article on this subject, outlining various prevailing myths and misinterpretations.[50] He states, “the word is used in the sense of a “barrier” or “screen,” for example between Heaven and Hell (7:46) or between the Prophet and unbelievers (17:45).”

There are two verses in the Quran that do address modesty and head coverings. “Tell the believing women to lower their gaze and to be mindful of their chastity, and not to display their charms beyond what may be (decently) apparent thereof; hence, let them draw their head-coverings over their bosoms”.[51] It is of note that when the Quran does talk about modesty, it addresses men first in a verse that immediately precedes verse 24: 31 noted above. This a fact often overlooked by zealous Muslim men eager to enforce Hijab on their women. Another verse commanding the followers to practice “Hijab” is found in verse 33:59.

It is noteworthy that the practice of the veil or head covering preceded the revelation of the Quran. The Old and New Testaments have variously described women wearing a veil and a head covering. For example: “Isaac went out to meditate in the field toward evening; and he lifted up his eyes and looked, and behold, camels were coming. Rebekah lifted up her eyes, and when she saw Isaac, she dismounted from the camel. She said to the servant, “Who is that man walking in the field to meet us?” And the servant said, “He is my master. Then she took her veil and covered herself.” [52] And in the following set of verses, Paul addresses Timothy in one of his letters, giving him many instructions. “And I want women to be modest in their appearance. They should wear decent and appropriate clothing and not draw attention to themselves by the way they fix their hair or by wearing gold or pearls or expensive clothes. For women who claim to be devoted to God should make themselves attractive by the good things they do.” [53]

Mary is considered an exalted woman in the Quran, Many of the images of Mary found in churches and Christian drawings depict her wearing a headscarf. Nuns have been required to cover their heads until recently. During my presentation, I will show an old picture of a nun from the St. Joseph School in Karachi, Pakistan, wearing a “Hijab”. It is also interesting that a seemingly Muslim woman next to her is actually the one not wearing the “Hijab”.

Conclusion:

It must be emphasized that the only Quran that is considered to be “the Quran” is the Quran in its original language — Arabic. All translations from the original Arabic are considered just that — translations. They introduce a human element along with their inherent biases based upon social, cultural and personal knowledge, baises and limitations. The same may be said about the Bible, realizing that the original Tanakh was revealed in Hebrew, and that we may not have the “original” version of the Tanakh available. Thus, the Tanakh is also subject to the same biases and limitations as the Quran. It is also common knowledge that Jesus spoke Aramaic, but the original Gospels were written in Greek many years after the time of Jesus, and these Gospels were then translated back into Aramaic years after the “original” was written. These are important facts to remember when debating the teachings of the Scriptures.

It is my hope that — despite these limitations — I was able to demonstrate that the core messages of the Quran and the Bible have much in common, whether related to our belief system or to our daily lives and code of conduct involving relationships between men and women, relationships with our neighbors and other issues related to social justice. It is natural to have disagreements and varied viewpoints, and when we do, we should agree to disagree in a civil manner. Given the commonalities, it is further hoped that realizing and celebrating our common values will result in building strong relationships between people of various faiths, hopefully resulting in long lasting peace and harmony — Amen/Ameen.

—–

Tanakh, Holy Bible and Quran

By Rabbi Pamela Frydman[54]

Parliament of World’s Religion

October 17, 2015, Salt Lake City, UT

Introduction:

The Tanakh,[55] the Holy Bible and the Holy Quran have much in common. One commonality is that each was revealed in a language, and has been translated into many other languages.[56] Translations are essential for those not fluent in the original language. However, translations tend to lose the original linguistic idiom and are limited by the spiritual capacity and motives of the translator. This is discussed at some length by Dr. Ejaz Naqvi in his article entitled, “Similarities of the teachings of the Quran and the Bible” and by Iftekhar Hai in his article entitled, “Pluralism in Quran: The Results of Divisive Interpretation.” Notwithstanding the challenges posed by a world of human beings who speak diverse languages, I believe it is possible to learn from our own respective scriptures as well as from one another’s.

Background:

The Jewish scriptures are called Tanakh or Hebrew Bible. Tanakh is a Hebrew acronym. “T” stands for “Torah,” meaning “Teaching.” The Torah includes 5 books, sometimes called the Five Books of Moses. “N” stands for “Nevee’eem,” meaning “Prophets.” Nevee’eem contains 8 books. “K” stands for “Ketuvim,” meaning “Writings.” Ketuvim contains 11 books.

The Christian scriptures are called the Holy Bible. The Holy Bible consists of the Old Testament and the New Testament. Some Christian Bibles also include books of the Apocrypha.

The original text of the Old Testament is exactly the same as the Tanakh. However, Jews and Christians divide the books differently. Christians count First and Second Kings, First and Second Isaiah, and First and Second Chronicles as two books each, whereas Jews count them as one book each. Christians count the prophetic book Trey Asar as 12 separate books, whereas Jews count it as one book. Thus, the Old Testament contains 39 books and the Tanakh contains 24 books even though the word for word text of the Tanakh and the Old Testament are identical.

The second part of the Christian scriptures is the New Testament, which contains the revelation and teachings of Jesus and the Apostles. To the best of my knowledge, all Christians divide the text of the New Testament into 27 books. However, the ordering of these 27 books is different in the Orthodox, Roman Catholic and Protestant traditions.

The Apocrypha includes such books as Judith, the Maccabees and a number of other volumes. Jews do not consider the Apocrypha to be part of the Tanakh. Some Christians consider the Apocrypha to be part of the Holy Bible, while others do not. Christian Holy Bibles that include books of the Aprocrypha place them in three different configurations: between the Old Testament and the New Testament; at the end of the New Testament; and interspersed amongst the books of the Old and New Testaments.[57]

The Holy Quran consists of 114 surahs (chapters) of varying lengths. Each surah has a name and a theme. The content of each surah is distinct, yet all the surahs — except surah 9 — begin with the words, “Bismillah, ar-Rehman ar-Raheem,” “in the name of G-o-d, the Gracious, the Merciful”.[58] There are a number of possible derivations for the term “al-Quran.” Two that I have learned are that al-Quran derives from “al-Qar,” meaning “to collect,” or from “Qara,” meaning “to recite.”

Common Teachings: universal divine revelation

All three scriptures contain universal divine revelation. The opening surah of Quran — surah al-Fatihah begins: “In the name of G-d, the Compassionate, the Merciful, Praise be to G-d, Master of all the worlds. The Compassionate, the Merciful. Ruler on the Day of Judgment.”[59] Dr. Naqvi points out that surah al-Fatihah says, “Master of all the worlds” and not “Master of all the Muslims”. We see a similar phenomenon in the Tanakh and the New Testament. It says in the Tanakh, “And God said, Let us make Adam in Our image, after our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth. So G-o-d created Adam in G-o-d’s own image, in the image of G-o-d did G-o-d create Adam; male and female G-o-d created them.[60] This does not say that G-o-d created Jewish people. Rather it says that G-o-d created all people. Similarly, in the Gospel of John, it says: “In the beginning was the Word and the Word was with G-o-d and the Word was G-o-d.”[61] John does not limit this teaching to Christians or to the Christian Word of G-o-d. Rather, he speaks of G-o-d in the universal.

Common Teachings: Yusuf, Yosef, Joseph

In addition to teachings about G-d, the Judeo-Christian-Muslim scriptures also teach about human beings. Surah 12 of the Quran is called Surah Yusuf. Many of the stories in Surah Yusuf are also found in the Book of Genesis in the Tanakh/Old Testament.[62] In both tellings, Yusuf/ Yosef/Joseph is a youth, he dreams that the sun, moon and stars bow down to him and he tells the dream to his father. In the Quran, Yusuf’s brothers throw him down a well. In the Tanakh/Old Testament, Yosef’s brothers throw him into a pit. In both stories, Yosef/Yusuf is taken by caravan to Egypt where he is sold. In the Tanakh/Old Testament, Yosef is sold to Potiphar. Potiphar’s wife desires Yosef and tries to seduce him. She takes hold of Yosef’s garment. Yosef pulls away and flees, leaving his garment in her hand. She calls to her male servants and accuses Yosef of trying to lay with her. Yosef is sent to prison.

In the Quran, Yusuf is sold to Aziz. Aziz suggests to his wife that Yusuf may bring them goodness and perhaps they will adopt him. However, after Yusuf grows to manhood, the wife of Aziz desires Yusuf and tries to seduce him. Yusuf tries to flee and the wife of Aziz runs after him. As Yusuf makes his way to the door, she takes hold of his shirt and his shirt tears from the back. Aziz appears at that moment. Yusuf pleads his case and Aziz sides with Yusuf, because Yusuf’s shirt is torn from the back, which supports Yusuf’s claim that he was trying to escape. The wife of Aziz then prepares a banquet for ladies who have been gossiping about her desire for Yusuf. She arranges for a knife to be placed at each table setting. She asks Yusuf to come out before the gathered ladies who become so enamored that they cut themselves. Yusuf chooses prison over being seduced.

According to the Tanakh/Old Testament, Pharoah’s cup bearer recounts Yosef’s capacity for interpreting dreams. Pharoah has Yosef brought from prison in order to interpret Pharoah’s dreams. At first, Yosef tells Pharoah that it is “G-o-d who will interpret Pharoah’s dreams” and then Yosef proceeds to interpret the dreams to Pharoah’s satisfaction. Pharoah puts Yosef in charge of the storehouses of Egypt and elevates him to a role second only to Pharoah himself. According to the Quran, the one who pours wine for the king arranges for Yusuf to interpret the king’s dreams. The king sends a messenger to bring Yusuf from prison. Yusuf tells the messenger: “Go back to your lord [the king] and ask him ‘What is the state of mind of the ladies who cut their hands? For my Lord [G-o-d] is certainly aware of their snare.’ ” The king asks the ladies what happened when Yusuf sought to seduce them. The ladies say, “we do not know any evil against him.” The wife of Aziz then says, “Now is the truth manifest. It was I who sought to seduce him from his self. He is indeed of those who are true.” The wife of Aziz goes on to say that she was never false to Yusuf in his absence. Muslim commentators contend that Yusuf and the wife of Aziz were in love, but Yusuf refused to act upon their love because of his fidelity to his master Aziz.

The king calls for Yusuf to be brought from prison and says, “Be assured this day that you are, before our own Presence, with rank firmly established and fidelity fully proven.” Yusuf asks to be placed in charge of the storehouses so he may guard them. Yusuf’s power is, thereby, established in the land. The Quran teaches that Yusuf was destined to save both the Egyptians and his own extended family from starvation. The Tanakh/Old Testament contains the very same teaching. The Quran tells the story of Yusuf and the wife of Aziz as a story of unfilled love, whereas the Tanakh/Old Testament tells the story of Yosef and the wife of Potiphar as a story of unrequited love. The Tanakh/Old Testament portrays the wife of Potiphar as being vindictive. The Quran portrays the wife of Aziz as being vindictive at first, but later she repents and tells the truth.

The Tanakh/Old Testament and the Quran do not reveal the wife’s name, though she is named Zuleikha in Muslim commentaries. There are many other women in the Quran, Tanakh and Holy Bible whose names are omitted. This practice also permeates everyday life. In my office, I have a donation certificate that my mother, of blessed memory, presented to me as a gift. It says the donation was made “by her mother Mrs. Ben Frydman.” We are all aware that violence against women and girls, and the silencing of women and girls, are tragic realities around the globe. Yet in the story of Yusuf/Yosef and the wife of Aziz/Potiphar, it is the woman who perpetrates violence against the man by tearing his shirt or holding onto his garment, and by causing him to go to prison. In the Quran, the woman finally speaks up on Yusuf’s behalf; in the Tanakh, she never does. Despite the evolution of consciousness on many important issues — including the rights of women and girls — humanity is almost completely silent on the suffering of men at the hands of women. The lack of consciousness and caring about the abusing and demeaning of men through physical and emotional violence is a sad and silent epidemic.

Parallel Teachings: Religious Law, Teshuvah and Jihad

Judaism has a practice called teshuvah. Teshuvah refers to the process of turning away from evil and toward goodness; away from losing sight of who we really are and toward a returning to our true self. During teshuvah, we admit our wrongdoing, we apologize, we make restitution and we promise to not make the same mistake again. The story in Quran of Zuleikha telling the truth about Yusuf is a beautiful trans-religious example of what Jews call teshuvah. The Book of Deuteronomy is part of the Torah, which is at the beginning of the Tanakh/Old Testament. It says in Deuteronomy, “If you go out to war against your enemies, and the Lord your God delivers them into your hands, and you take their captives, and you see among the captives a beautiful woman and you desire her, you may take [her] as a wife. You shall bring her into your home, and she shall shave her head and let her nails grow. And she shall remove the garment of her captivity and stay in your house, and weep for her father and mother a full month. After that, you may be intimate with her and possess her, and she will be a wife for you. And it will be, if you do not desire her, then you shall send her away to wherever she wishes, but you shall not sell her for money. You shall not keep her as a servant, because you afflicted her.”[63]

This Judeo-Christian teaching enshrines the despicable practice of forced marriage during war. It also provides that if the husband no longer desires the wife of his forced marriage, he must let her go free. The following is an excerpt from a teaching by Rabbi Kalonymous Kalman Epstein[64] in which he says that teshuvah is the war against the evil inclination within ourselves: The Torah says, “If you go out to war against your enemy…” This is the war against a person’s own inclination that misleads the person toward material desires and the study of Torah to attain honor for oneself. The Torah continues: “And the L-o-r-d your G-o-d delivers them into your hand…” G-o-d promises that you will be able to defeat your evil inclination if you keep at it. The Torah continues: “and you take them captive,” meaning you will capture your evil inclination that impels you to study scripture for improper motives. The Torah says, “And you see among the captives a beautiful woman and you desire her and wish to take her as your wife.” Rabbi Epstein reminds us that the Torah is often referred to as a “woman,” and that the word “woman” also refers to the Shechina — the indwelling divine presence — which may be called a woman of valor.[65]

When a person is aroused by the good inclination to study Torah, and the good inclination is held captive by unwholesome motives, one is allowed to study Torah for these unwholesome motives in the spirit of “from doing it not for its own sake, it will come to be done for its own sake.” The Torah goes on to say, “Should you no longer want her,” meaning that if, heaven forbid, you have no desire for the Torah’s true essence, but your only desire is to gain honor and vanities, then “you shall release her and you shall not sell her for money.” It is better to let go of studying scripture than to study it continually for the wrong reasons. Using this trans-religious model, one might say that Rabbi Epstein’s teaching is an example of the Muslim practice of inner jihad, the holy war against the unfortunate inclinations within the self. Rabbi Tuvia Bolton[66] teaches that the meaning of war is to carry out the work that G-o-d assigned to Adam, the first human. According to the Book of Genesis, G-o-d created Adam and blessed Adam saying, ”Be fruitful and multiply, rule the earth and conquer it.”[67] Who was the enemy that Adam had to conquer when he was alone in the world? He had to conquer himself and the entire creation in order to reveal the divinity embedded within himself and within all of creation. The only way Adam could achieve this was through self-sacrifice. According to Rabbi Bolton, that is why, after G-o-d created Eve, and Eve offered Adam the forbidden fruit, it was very difficult — and in the end, it proved impossible — for Adam to resist eating it.

As of this writing, the genocide, war crimes and crimes against humanity being perpetrated by so-called-ISIL are unspeakably tragic and heart breaking, and they are also fomenting a great deal of misunderstanding about Islam. Many Muslim scholars and theologians are risking their positions, and even their lives, to speak out against so-called-ISIL and Boko Haram. There are numerous Muslim statements on the internet,[68] including an open letter to Abu Bakr al-Baghdadi, head of so-called-ISIL. This open letter begins with an executive summary[69] that includes the following teachings:

ˆ It is permissible in Islam [for scholars] to differ on any matter, except those fundamentals of religion that all Muslims must know.

ˆ Jihad in Islam is defensive war. It is not permissible without the right cause, the right purpose and without the right rules of conduct.

ˆ The re-introduction of slavery is forbidden in Islam. It was abolished by universal consensus.

ˆ It is forbidden in Islam to enact legal punishments (hudud) without following the correct procedures that ensure justice and mercy.”

ˆ After the death of the Prophet Mohammed, PBUH, Islam does not require anyone to emigrate anywhere.”[70]

I want to focus for a moment on the above teaching about jihad that says, “Jihad in Islam is defensive war. It is not permissible without the right cause, the right purpose and without the right rules of conduct.” In modern terms, we might refer to the “rules of conduct” as the The Geneva Convention. The Geneva Convention is not patterned after Muslim rules of conduct, nor after the rules of conduct any one religion. However, I believe that the Geneva Convention is an example of how secular treaties and agreements accomplish the same goals as religious rules of conduct.

In the Tanakh/Old Testament, Moses’ father-in-law Jethro presents a judicial system to help Moses avoid burn out during the 40 years of wandering in the wilderness. Jethro says, “Listen now to my voice, I will give you counsel, and God shall be with you; Represent the people before G-o-d, that you may bring the causes to G-o-d; And you shall teach them ordinances and laws, and shall show them the way where they must walk, and the work they must do. And you shall choose out of all the people able men, such as fear G-o-d, men of truth, hating unjust gain; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens. And let them judge the people at all seasons. And it shall be, that every great matter they shall bring to you, but every small matter they shall judge; so it shall be easier for you, and they shall bear the burden with you.[71] The judicial model of a supreme court and lower national, regional and local courts parallels this Biblical model just as the Geneva Convention parallels the Muslim model of the rules of conduct of war.[72]

Common Teachings: Rahab, Moab, Ruth, Jewish Messiah, Jesus and al-Mahdi

According to the Tanakh/Old Testament, Joshua was the successor to Moses. When Joshua was preparing for the conquest of the city of Jericho, he sent two spies to spy out the city. The spies entered the city and came to the abode of a prostitute named Rahab. Rahab provided the spies with valuable intelligence, and when Jericho authorities came looking for the spies, Rahab hid them and helped them to escape. In return, the spies arranged for the Israelites to save Rahab and her family. According to the Babylonian Talmud, Rahab was one of the four most beautiful women in human history.[73] Rahab became a prostitute at age 10 and there was not a prince nor ruler who did not have relations with her.[74] The Talmud goes on to say that Rahab converted to Judaism and married Joshua. Joshua and Rahab were ancestors of the Prophetess Huldah,[75] the Prophet Jeremiah and seven lesser known prophets.[76]

The Book of Matthew in the New Testament begins: “This is the book of the generations of Jesus the Messiah, the son of David, the son of Abraham.”[77] In the fifth verse, it says, “Salmon the father of Boaz, whose mother was Rahab, Boaz the father of Obed, whose mother was Ruth, Obed the father of Jesse, and Jesse the father of King David.”[78] At the end of the genealogy, it says, “Thus there were fourteen generations in all from Abraham to David, fourteen from David to the exile to Babylon, and fourteen from the exile to [Jesus] the Messiah.”[79]

The Book of Ruth in the Old Testament includes Ruth, Salmon and Boaz. According to the Book of Ruth, Ruth was married to an Israelite named Kilion. Kilion died and Ruth married Boaz who was a relative of Kilion. The Book of Ruth concludes: “And Amminadab fathered Nahshon, and Nahshon fathered Salmon, and Salmon fathered Boaz, and Boaz fathered Obed, and Obed fathered Jesse, and Jesse fathered David.”[80] Thus, the Tanakh/Old Testament and the New Testament both recount that Ruth and Boaz were the parents of Obed who fathered Jesse who fathered David. The lineage of Boaz is through Tamar. Despina Namwembe presents Tamar in her paper entitled, “The role and position of women in the Bible — A critical look at the prevailing interpretations.” I want to mention here that Tamar seduced her father-in-law Judah, without revealing her identity to him, in order to conceive a child by him. Tamara did this because her father-in-law failed to allow Tamar to fulfill the Israelite rite of yevum, allowing a widow to marry the brother of her deceased husband if she and her deceased husband did not have a child together. According to Judaism, Tamar is an ancestor of King David through Boaz, and thus, Tamar is an ancestor of the Jewish Messiah. According to Christianity, Tamar is an ancestor of Jesus through Boaz and King David.

I want to also mention the lineage of Lot’s daughters who had sons with their father through incest. According to the Book of Genesis in the Tanakh/Old Testament, Sodom and Gomorrah were destroyed. Before the destruction, Lot was married and he and his wife had grown daughters, some of whom were married, and two of whom were unmarried. Lot’s unmarried daughters stayed in Sodom with their husbands and they and their husbands died during the destruction. Lot’s wife turned to a pillar of salt during their escape from Sodom, and Lot found himself hiding in a cave in the hill country with his two unmarried daughters. These unmarried daughters thought that there were no more suitable men in the world because of the destruction they had witnessed. So they got their father drunk on two evenings and each one had sex with him on one of those evenings. One daughter gave birth to Moab who became the father of the Moabite people.[81] Ruth was a Moabites. According to the Old and New Testaments, Ruth was an ancestor of King David, and according to the New Testament, Ruth was also an ancestor of Jesus.\

The Jewish and Christian Messiahs are understood differently. According to Christianity, Jesus came to the world and will return. According to Judaism, the Messiah has not yet come to the world. Despite these and other differences, however, the Jewish and Christian traditions hold that the Messiah is or will be a descendant of a prostitute and a child born of incest. Muslims believe in Isa/Jesus. Muslims also believe that Isa will return to earth to assist al-Mahdi. At the end of al-Mahdi’s rule, there will be a day of judgment for the entire human race. The interconnectedness of these lineages is profound. One does not need to start out being good in order to be part of goodness; one just needs to engage in teshuvah, repentance, or inner jihad. The One who forgives our wrongdoings is the Merciful, the Compassionate; the One who created Adam male and female; and the One whose very Word is G-o-d.

Conclusion:

I can read and understand the Tanakh in Hebrew, although there are some words whose meanings are unknown or uncertain at this time in human history. I study the New Testament in Hebrew which is a translation from Greek. I also study the New Testament in English, which is likely also a translation from the Greek. I study Quran in English translated from Arabic. I am sure that all three scriptures contain divine revelation, but I rely upon translations to gain an understanding of the New Testament and the Quran.

The beautiful commonalities of the Tanakh, the Holy Bible and the Holy Quran are extensive and I have touched upon just a few: All three scriptures include universal divine revelation. All three include stories, and the people in the stories are very human, with both foibles and qualities of greatness. Women are not always named; women and men are not always treated fairly. Prostitutes and children of incest may rise to positions of prominence. Salvation is promised in all three faiths. May the Peoples who follow these three Holy Scriptures soon learn to live in peace amongst themselves, with one another and with all of humanity, and let us say, Amein/Amen/Ameen.

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The Role and Position of Women in the Bible:

A Critical Look at the Prevailing Interpretations

By Despina Namwembe[82]

Parliament of World’s Religion

October 17, 2015, Salt Lake City, UT

Introduction:
This presentation is based on my “lay believer’s perspective” that tries to embody my faith as a faith of love for all. Yet struggling with the issues and challenges that face me and those in similar situations today — as women as well as men — struggling for women’s equality in the spiritual world.

Christian Religion was highly welcomed in Africa in as early as the 1st century. It came with many incentives and opportunities, many of which were never seen in an African setting. Hospitals with modern medical care, schools, modern and permanent houses, and modern weaponry were some of the incentives that attracted most traditional Africans to Missionaries of that time. When the missionaries set out to evangelize, some of the negative cultural practices, like human sacrifices and extra judicial killings, were eliminated, and the Missionaries sowed the gospel of love and harmonious co-existence. Although the above were key components, the women still remained strongly controlled by men. This was both from a cultural as well as a religious perspective.

African tradition dictated a woman to be confined to the kitchen and to the nurturing of children. With the coming of Christianity with verses in it that emphasized that (1 Timothy 2: 12) a woman is not supposed to teach or say anything in Church; (1 Corinthians 14: 34) women should not only keep quiet in Church but rather ask their husbands while at home, etc., the communities welcomed it with open arms, especially the male gender and the already complacent women. After all, the men were the ones to be on the pulpits and not the women. Although the women had the highest statistical strength in both the traditional and modern religious places, their voice was, and actually continues to be, challenged in terms of full participation. This continues even today. Since African tradition gives more powers and opportunities to the male child, it has found a strong support in the Bible, especially in the Old Testament, but also emphasizing those verses in the New Testament that promote male supremacy.

This reflection is mainly focused on three great women in the Bible, and they are Esther; Tamar, the widow of Er; and Mary Magdalene.

A Critical Look at the Biblical Women’s Role:
Women’s Role: the Case of Queen Esther
It is very important for the Bible or any other religious book to be owned locally through local theologies and understandings. Having a holy book and leaving it at that, without engaging in the connection between the Heavenly and Earthly experiences, leaves a lot of unfinished business in the lives of the current man.

In the Book of Esther for example, Queen Vashti defies the King. (Esther1: 9-13) It is not clear why, but we clearly see that she also had a parallel party with only the women, and since the king was basically calling her to show her off as a beauty trophy to the rest of his male governors and other such leaders, this lady decides that she would rather party with fellow women than to be showcased as such. Esther, on the other hand, used her beauty to promote justice for her people through strong prayer and actions. (Esther 14:1-19) She knew that although her beauty would strike the king, she needed the grace of the Divine Being to intervene and change the status quo. She knew that Jewish lives were at stake because of planned selfish plots by those in leadership positions. She, therefore, set herself to bring about justice by ensuring that the vulnerable persons were either placed in situations of responsibility — like Mordecai — or that they were set free. Esther is a reminder of God’s promise to His people. Upbeat with both beauty and divine intervention, the king gently asks — in chapter 5: 1-3 – “what do you wish, Esther? What is your request? It shall be given to you, even to half of my Kingdom.”

What an offer! This was her chance and it is a good example to help women of today to utilize such incidences to their advantage to help other fellow women. If you are married to a person in a decision making position, yet you see situations of men who torture their wives, and you see other various gender based violence scenarios, it is important to use the opportunity to fight some of these injustices. However, one thing challenges me, and that is that many women in my community would rather support a man than their fellow women. Women will sometimes rally to fail a fellow woman. This is so because we are brought up in a situation of rivalry and competition over men rather than supporting and appreciating one another.

If God granted you utmost beauty as a woman, it would be good to use it positively to also uplift other fellow women and beat down on the social cultural stereotypes that deter women from working together. In many instances, men are always going to listen to a beautiful woman and can easily give in to her demands. By the time a man gives in to a woman’s inner beauty, the one with outer beauty will have made recognizable mileage. Therefore, it is also up to the women to consider this gift of outer beauty as a divine gift that transcends personal benefits, and can also positively affect other fellow women and men in the process. The beauty being mentioned here can be either physical or professionally placed in the line of intellect in favor of women. These two attributes of Esther saved the Jews from extinction in those early days. Men are also usually attracted to intellectual women, and the way one uses this intellect can help support humanity from destruction.

B) Women’s Role: the Case of Tamar
There are two women named Tamar mentioned in the Scriptures. Both represent tragic sexual scenarios of women who were ruined by the neglect and abuse of close family members. Their stories seem to be included in Scripture for the purpose of providing historical and spiritual information about the Messianic lineage with Jesus. There is Tamar who was raped by her half brother Amnon in 2 Samuel 13: 1-22, and the other Tamar who sought justice from her husband’s relative in Genesis 38: 1-11. For purposes of this theme, we shall concentrate on Tamar in the book of Genesis.

We see that Tamar, who never got the chance of bearing a child with her late husband Er, is promised by her father-in-law Judah to be married to her brother-in-law Onan, who purposely refused to have unprotected sex with her, leading to his death. (Genesis 38:10). Tamar is further promised to wait for the third and youngest son, Shelah — a promise which is not fulfilled when the time comes. Realizing the situation to bare children from her husband’s family lineage was becoming futile, she decided to trick her father-in-law by pretending to be a prostitute and conceiving by him. (Genesis 38:14) The consequences of her pregnancy without a husband are nothing but threatening. When she later reveals the father of her child, it is a mixture of embarrassment and later ownership.

Although Tamar’s strategy of beating the system was unorthodox , it is clear that sometimes we need to do the extra ordinary to pursue justice. She knew that as a widow, her life was over, she neither could remarry outside the family, nor could she give her husband a chance to continue his family lineage.

I am not in any way advocating for incest in this case, especially in communities that are against it; but sometimes we need to stand strong against the odds. Like Tamar, in 2 Samuel 13:1-22, we see the disgrace with which these two women are treated. Tamar in Genesis 38 was considered unclean and undesirable, because she was considered a prostitute, a widow whose husbands ended up being killed. Tamar in 2 Samuel was raped and later discarded by her half brother Amnon.

The challenging circumstances that transcend today’s women in the Church and in the Biblical world:
The circumstances for both ladies — Tamar in 2 Samuel and Tamar in Genesis – in terms of the societal perception of uncleanness, and hence undesirability, are not of their own making, but are rather considered so by both Biblical and societal norms. We see these reoccurrences happening in many ways as concealed situations hidden in Religious Canons and social constructions, that deter women from fully participating in Church related rituals and functions. It is not in any way right, for example, to consider women unclean when they are having their menstrual periods. Because of this, they are not supposed to take Holy Communion in the Orthodox Church. Periods are natural and God created. Women in their capacity have no control over such.

These teachings, coupled with cultural norms and traditions, has greatly contributed to keeping the woman in the back. In many parts of Africa, a true African woman is the one who never directly responds to her husband, who is committed to the Kitchen, who is shy, and who doesn’t speak her mind directly. For example, it is common knowledge that a “woman’s no is a yes” in most parts. Even when the woman means it, for example, in a situation of rape, she is considered to like the situation.

The male structured administrative centers in some religious groups are a major contributor to making the woman’s voice less heard. Structures like the Synod — which is a body of high ranking clergy from around the world in the Orthodox Church, The Episcopal Conference and the Catholic Church — are some of those. Yet all these are run by men and the men are supposed to make decisions that affect women. Even when one goes lower, to the Metropolitan Councils (kind of Archbishop’s Councils) which govern the Diocese, no women are represented and the same goes for the Catholic Episcopal Conference, which is a body of Catholic Bishops who are all men. Not that these congregations are bad; but there needs a voice that sits there listening in and contributing from an affected perspective of the female gender.

If Mary Magdalene was strong enough to withstand the complexities that stood in the way concerning the death and resurrection of Jesus — thereby becoming the first to spread the good news — I think that women should be considered major contributors, and hence, major partners in this spiritual journey.

The rampant social constructions, coupled with the Biblical provisions, have not only condoned women’s control, but have also made women complacent to the prevailing circumstances of subordination. Such verses include (1 Timothy 2: 12), we see that a woman is not supposed to teach or say anything in Church. 1 Corinthians 14: 34 goes on to say they should not only keep quiet in Church but rather ask their husbands while at home. Finally, in Titus 2:5, they should be self-controlled and pure, to be busy at home, to be kind, and to be subject to their husbands, so that no one will malign the word of God.

Conclusion:
All the above was, and is, considered true based upon the circumstances at that time. I am no master of the reasons as to why St. Paul and the others, like Titus, would come up strongly with such gender based laws, but I do know that they aimed at ensuring that certain rituals and customs are either deterred, or maintained, respectively, in as far as the laws of the land were concerned at that time.

Whatever the reason maybe though, some of these laws are seen as not important in the short time that Jesus ministered to his people. We see Him protecting the woman who was a sinner, who poured the expensive alabaster oil on His body. (Mathew 26:6) We again see Him ensuring that a woman caught in outright promiscuity is not stoned. We see him healing women. (Mark 5: 21-43) And finally, we see Him making a woman the bearer of the good news of His resurrection.

Women could not be disciples or Apostles at that time, because of the strong customs and laws that governed the land. But we see that many who were appreciative of what Jesus had done for them, by healing them, followed Him wherever he went, including providing for Him and His disciples, from their own resources. Some of these included Mary Magdalene; Joanna, the wife of Harold’s steward; Chuza; Susanna and many others. (Luke 8:1-3)

These were laws of then, and Jesus did not want to cause a challenging situation with the authorities in many ways. That is why He was able to tell all that the most important commandment was to fear God with all your heart and soul, and to love the other the way we love ourselves. (Mathew 7:12) This teaching is also found in all the various Religious backgrounds, Spiritual expressions and Indigenous traditions summarized as the Golden Rule. This, therefore, literary means that you cannot hurt, discriminate, hate, kill or torture the other, because you would not want the same to be done to you.

By virtue of their inherent gift of nurturing, and as caretakers of all, women can greatly transform the spiritual and interfaith world. This is so because they start this from their homes with their children, and then they bring it right into the society. In many religious, spiritual and indigenous traditions, women are the majority, not only by way of commitment, but also by their presence. Having women as equal partners is not a gamble, but is rather a reality of greater transformation for humanity.

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Pluralism in Quran: Results of Divisive Interpretation

By Iftekhar Hai[83]

Parliament of World’s Religion

October 17, 2015, Salt Lake City, UT

Introduction and Background:

We are born accidentally or by chance of birth in whatever faith we are born. Usually, most of us live and adopt to the faith in which we were born. Some do question their faith, some convert to another faith or walk away from their faith, but that is separate from the points I wish to make here. Every faith is based upon divine principles. There is a teaching in 10:47, 14:4 and 16:36 of the Quran, and I can paraphrase that: “to every people (was sent) a messenger in their own language and in their own country and that when their messenger comes (before them), the matter will be judged between them with justice, and they will not be wronged.” However, a lot depends upon how the Holy Scriptures are interpreted. There are good interpretations done by scholars with global vision and there are interpretations that are not good — they are exclusive of other faiths and with limited vision. I call these Divisive Interpretations. Divisive Interpretation leads some people to believe that only their religion is right and all other faiths are wrong. This kind of divisive and exclusive interpretation has led nations to wars. Even today, some nations are victims of Divisive Interpretations that they are taught and they believe that other faiths are null and void.

In some Muslim countries, Divisive Interpretation is more widespread. Religious discrimination and violation of human rights emanate from the teachings of Divisive Interpretation.

Divisive Interpretation has annihilated Pluralistic verses that are there in the Quran. Divisive interpreters have introduced the theory of Abrogation applicable to the Quran. In order to annihilate all the verses which are full of Pluralism and interfaith harmony, they say, “All the verses on pluralism are abrogated.” Pluralism is never taught and translation is done in such a way that the real meaning of pluralism never comes out.

Some divisive interpreters have translated the verses on pluralism in such a way as to render them useless, meaningless and irrelevant. They only teach, “People of other faiths are infidels or kafirs. They are not included as believers in God.”

The following are key words and verses that are the main cause of radical thinking that arises from Divisive Interpretation:

Islam:

The word Islam means to submit or surrender to One God. This, in my view, encompasses all the people of any faith who say they believe in God. Divisive Interpretation has narrowed the definition to surrender and submission only as shown by Prophet Mohammed, PBUH. It considers every other person who is submitting to God as non-believers if they do not believe in Prophet Mohammed and the Quran. To radicals, it is not important if people believe in God; they say believing in Prophet Mohammed is more important. Such thinking lays the ground work for mistrust, enmity and wars.

Auliya or Friends:

Here is an example of a radical translation of Surah 5:51: “Do not take the Jews and Christians as your friends.” The correct translation should be saviors. “Do not take the Jews and Christians as your saviors.”

Muslims are permitted to marry from among Christians and Jews. Marriage cannot happen if trust, love and friendship are not present. Marriage is always preceded by greater trust and understanding. Hence, translating the word auliya as friend does not make sense.

The correct translation of the Arabic word Auliya should be saviors instead of friends. Auliya in Arabic means one who is wali, meaning God-centered with holy knowledge in the Quranic message. Of course, Jews and Christians have their own Holy Scriptures and their own Apostles. They do not generally know about Quran or Prophet Mohammed. This is the reason why Muslims are advised not to take Jews and Christians as saviors or spiritual guides regarding their spiritual life in this world or life in the Hereafter. All over the Quran, the wrong translation and interpretation is used for the word “auliya” as friend instead of as savior. This kind of preaching puts Muslims in a different mind-set with people of other faiths. Divisive Interpretation leads to a mind-set which becomes combative and self-righteous and causes people to be ready to put down other faiths.

In the days of the Crusades, all interpretation of Quran was anti-Christian. This was because Muslims were facing existential threats from the Crusaders and translations of Quran were focused on creating enmity with Christians and recruiting mercenaries to fight against the Christian Crusaders. These political conditions also had great influence on the science of interpretation. Divisive Interpretation was essential for survival in the days of the Crusades. But in the 21st century, Muslim scholars are revisiting old interpretations against present day conditions. More and more liberal perspectives are being brought out.

Universal Message of Pluralism:

Living in the 21st century as part of one humanity, scholars in the Muslim world are now looking at the interpretation of the Quran and Hadiths in a global context in light of establishing peace and harmony among religions. We find that the time has come for Muslim scholars to bring forward — as part of the regular teachings in Muslim literature and sermons — the true global values in the Quran as explained below:

Heart of Pluralism in Quran, Hadith and the Prophet’s Last sermon:[84]

Quran 5:48: “To you we have given the scriptures, just as WE have given the scriptures to people before you [Jews, Hindus, Buddhists, Christians, etc. Islam came after all these religions.] We have protected your Scripture [Quran] in its entirety. So judge among people from what knowledge has come to you. To each among you [this includes all religions and spiritual traditions…not excluding anyone] WE have prescribed the LAW [spiritual laws coming from Torah, Gita/Vedas, Bible, Quran, etc.] and an OPEN WAY [meaning spiritualists who follow their spiritually guided conscience and who do not have their own Holy Scripture, such as native Americans and indigenous Yezidis of Iraq. God is inclusive of all His creation for His Mercy and Compassion.] If God would have willed, HE would have made all of you into one single community [religion]. But this is not part of HIS plan. HIS plan is to test you in all that HE has given you. So strive as in a race in all good works. God alone will tell you the truth in matters in which you dispute.”
Quran 10:47, 14:4 and 16:36: Quran reiterates pluralism, “To every people was sent an Apostle in their own language and in their own country.” Jews and Christians are considered as People of the Holy Scriptures. Most modern reformers and thinkers are now including people of all faiths as receiving the message of God. God does not discriminate based on their birth faith or ethnic origin.
Quranic verses that strengthens Pluralism: Muslims believe there are 124,000 prophets [which may be understood as numerous or countless] sent to every nation. All prophets are equal, (See Quran 2:136, 2:85, 3:84 and 4:152) and logically, the followers of any prophet are also equal, because the core message is to stand for fairness, justice and having faith in God and the Last Day. This kind of Islamic knowledge defeats the radical thinking of divisive interpreters who attach superiority of Muslims over people of other faiths.
Prophet Mohammed’s Last Sermon: Here again, the Prophet reiterates pluralism: “All mankind is from Adam and Eve. An Arab has no superiority over non-Arab and a non-Arab has no superiority over an Arab. Also a black person has no superiority over white and a white person has no superiority over black, except by righteous thinking.”
Quran 2:62: Rewards for All Good people from any faith: Having given examples of pluralism in Quran, I want to point out that God gives hope to all good people of any faith through rewards. Reward could be salvation, nirvana or Heaven …. Only God knows what the reward will be. No human can decide on this. Surah 2:62 says, “Those who believe [in the Quran], those who follow the Jewish Scriptures, the Christians [of any denomination] and the Sabians, any who believe in God [here any means Hindu, Buddhist, Zoroastrians, etc. etc.], the Last Day and does righteousness [meaning to stand for justice as honest witnesses] shall have their rewards from their Lord; on them shall be no fear, nor shall they grieve.” This verse is repeated twice more in Quran.
Radical or Divisive thinkers have abrogated these verses which are repeated 3 times in the Quran. By this strategy they are controlling the mind-set that is full of distrust and suspicion about believers in other faiths.

Quran 2:256: “There is no compulsion in religion.” It would be wonderful if this principle were universally accepted by all countries. Divisive interpreters have killed this verse by applying the Theory of Abrogation. They say this verse applies to people who lived before the time of Prophet Mohammed and had not received the message of the Prophet. They believe present day people must accept Islam as the final religion.
Conclusion:

In the Muslim world, 80% of Muslims are non-Arabs and Arabic is not their mother tongue. Non-Arabs are reading translations of the Quran, which are now abundantly available all over the world. They are finding monumental differences in translations and interpretations of the Quran. The Theory of Abrogation has wrecked the peaceful and merciful message of the Quran. There are Muslim scholars who do not believe in the Theory of Abrogation and they are looking for a more realistic interpretation that will transform the radical interpretation and retranslate the Quran as a blessing to all humanity in its pluralism. They read the verses on pluralism and diversity with pride and they are ready to reform the minds of young Muslims. The unfortunate events of 9/11 have galvanized American Muslims to defeat the radical interpretations.

New translations and interpretations are coming from Western born Muslims as well as open-minded intellectuals from the Muslim countries, and they are stimulating a review of the traditional translations, contrasting with fundamentalist ways of thinking. It is certainly my hope that this is the beginning of the revival of the true spirit of the Quranic principles and that the entire Muslim world will begin to embrace the true global teachings that are full of pluralism, freedom of religion, democracy and human rights. If all these universal principles are put in proper perspective, then Secular Governance is the most logical outcome. We have a lot of work to do to achieve this with the full cooperation of all the people from around the world.

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Biographies of the Authors and Presenters

Ejaz Naqvi, M.D. is a board-certified Pain Medicine physician and a “born-again-Muslim.” Dr. Naqvi is an Amazon bestselling author of the book entitled, The Quran: With or Against the Bible? A Topic By Topic Review For The Investigative Mind. He is a past president of the Islamic Center of Zahra in Pleasanton, California and he serves on the board of the Interfaith Council of Contra Costa County in the San Francisco Bay Area. He is a frequent speaker at interfaith events in local communities as well as in academic institutions and secular venues such as the Commonwealth Club of San Francisco. He has appeared as a guest on over thirty radio shows across the United States, and in 2013, he hosted his own talk show on Toginet Radio. The show was entitled, “Frank Talk with Dr. Ejaz,” and the focus was on interfaith relations as they are affected by politics and culture. Dr. Naqvi also serves on the Board of Directors of the Islamic Scholarship Fund, a non-profit organization that aims to promote the engagement of American Muslim students in the mainstream through educational scholarships and mentorship programs in the areas of liberal arts and humanities.

Rabbi Pamela Frydman was raised Orthodox as a child and Conservative as a teenager. She was founding rabbi of Or Shalom Jewish Community in San Francisco, now a Reconstructionist synagogue. She was ordained in the Jewish Renewal Movement and was the first woman to serve as President of OHALAH, the international association of Renewal clergy. She is Chair of Rabbis for Religious Freedom and Equality in Israel; former International Co-Chair of Rabbis for Women of the Wall; and a co-founder of the Rabbinic Advisory Council of Shalom Bayit, working to end domestic violence in Jewish homes. She is on the Organizing Committee of Beyond Silence, raising consciousness about abuse in the Northern California Jewish community. She co-leads “Yezidis–Assyrians.org Save Us From Genocide!!” on behalf of the Interfaith Council of Contra Costa County, Marin Interfaith Council, Interfaith Center at the Presidio and Silicon Valley Interreligious Council. She is a teacher in Sufi Ruhaniat International, the Dervish Healing Order and the Inayati-Maimuni Tariqat of Sufi-Hasidim. She is the author of Calling on God, Sacred Jewish Teachings for Seekers of All Faiths.

Despina Namwembe is an Orthodox Christian. She is a social scientist who holds a masters degree in peace and conflict studies and has a passion for conflict resolution, gender issues, women and girl mentorships and interfaith relations. She serves as Regional Coordinator for United Religions Initiative (URI) in the Great Lakes region of Africa, where she coordinates over 23 self-organized grassroots interfaith organizations in Rwanda, Burundi, the Democratic Republic of the Congo, South Sudan and Uganda. She also coordinates women’s work for URI in Africa. She is a contributor to “A force, such as the world has never known — Women Creating Change,” “A girl’s walk” and other related women’s literature. She mentors women and girls, often having face-to-face interactions in their locales and ensuring a shared solution strategy for the situations they face. She began her journey as a youth, representing girls at local and international events, and later representing women at international events. She has spoken in numerous countries on socio-cultural issues that affect the vulnerable, and she believes in human development and socio-cultural equality for all.

Iftekhar Hai was a founding Director of United Muslims of America (UMA). Presently he is the founding President of the UMA Interfaith Alliance whose mission is to promote interfaith harmony through dialogue. He is a strong proponent of religious pluralism and has been a tireless interfaith worker for decades. He has taught and interacted with leaders of a variety of faiths and has been a teacher of youth. He is an author and has served as an honorary lecturer in academic institutions. He has represented Islam at Conflict Resolution Conferences and interfaith seminars in a number of countries around the world. He has worked with United Religions Initiative, the Parliament of World’s Religions, the San Francisco Interfaith Council, the American Friends Service Committee and a number of other religious and ecumenical endeavors. He presently serves as a translator from Hindi and Urdu to English for individuals seeking medical care in the San Francisco Bay Area.

Moderator and Organizer: Ejaz Naqvi, M.D.

Pacing: Despina Namwembe

Inspiration: Iftekhar Hai

Editor: Rabbi Pamela Frydman

Parliament of World’s Religion

October 17, 2015

Salt Lake City, Utah, U.S.A.

[1] Ejaz Naqvi, MD, is the author of the Amazon bestselling book, “The Quran: With or Against the Bible? A Topic By Topic Review For The Investigative Mind.”

[2] “How Americans feel about religious groups”. Pew Research Center. www.pewresearch.org/religion . July 16, 2014.

[3] American Attitude towards Arabs and Muslims. Arab American institute. July 29, 2014.

[4] “In the beginning, God created heavens and the earth.” Genesis 1:1 (NLT)

[5] “Bismillah Ar Rehman Ar Raheem”

[6] The Quran 1:1

[7] The Quran 42:11, Exodus 8:10, Deuteronomy 4:32 and 33:26, 2 Samuel 7:22,

[8] “There is no god but God, and Muhammad, PBUH, is His (final) Prophet.”

[9] The Quran 2:163, 16:51, 17:22-23, 37:4-5, 112:1-4

[10] “ I am the Lord, your God…You shall have no gods before me”. Exodus 20:2-17 and Deuteronomy 5:6-21

[11] Deuteronomy 6:4

[12] The Quran 2:112

[13] James 4:7-8

[14] Deuteronomy 6:4-9

[15] The Quran 24:35, Isaiah 60:19, Revelation 21:23

[16] The Quran 1:2, 85:14, 2:2017, 59:10, Psalm 36:7, Nehemiah 9:31, 1 John 4:16

[17] The Quran 6:1,36:36, 39:62, Genesis 1:1-4, Psalm 148:2-5

[18] The Quran 57:1, Isaiah 44:6, Revelation 1:8

[19] The Quran 95:8, Psalm 7:11, James 4:12

[20] “Al-Qadir” and “Al-Jalil” in the Quran, Joshua 22:22, Job 36:32, Revelation 1:8

[21] The Quran 2:136, 2:85, 3:84 & 4:152

[22] The Quran 3:33

[23] The Quran 6:161

[24] The Quran 4:164

[25] The Quran 2:156

[26] Psalm 119:19

[27] Psalm 89:47-48

[28] The Quran 3:104

[29] The Quran 9:119, 40:28

[30] The Quran 42:37, 3:134, 42:40, 42:43

[31] The Quran 4:36

[32] The Quran 31:18, 25:63, 31:19

[33] The Quran 49:12, 24:23

[34] The Quran 17:32, 25:68

[35] Deuteronomy 6:24-25

[36] Ephesians 4:31-32

[37] Matthew 5:21-22, Colossians 3:5-9, James 1:19-20

[38] James 4:6-7, James 4:10

[39] Matthew 23-12, Luke 14:11

[40] Matthew 7:12

[41] Shabaath 31 a, Babylonian Talmud

[42] http://www.huffingtonpost.com/2014/09/30/orthodox-jewish-flight-delay_n_5902078.html, September 30, 2014

[43] The Quran 16:97

[44] The Quran 3:195

[45] The Quran 49:13

[46] Here are two examples: http://www.mechon-mamre.org/jewfaq/women.htm and http://www.chabad.org/therebbe/letters/default_cdo/aid/1440261/jewish/Why-Separate-Men-and-Women-in-the-Synagogue.htm

[47] The Quran: 30:21

[48] The Quran 4:19

[49] The Quran 2:231

[50] http://www.thestar.com.my/News/Nation/2014/08/19/To-wear-scarf-or-not-to-wear-scarf/

[51] The Quran 24:31

[52] Genesis 24: 63-65

[53] 1 Timothy 2:9-10

[54] Rabbi Pamela Frydman is a Jewish leader; a teacher in Sufi Ruhaniat International and the Inayati-Maimouni Order; and author of Calling on God, Sacred Jewish Teachings for Seekers of All Faiths.

[55] Tanakh is pronounced “tah – nach”. “Ch” is pronounced as in (Johann Sebastian) “Bach”.

[56] The Book of Daniel is in Aramaic and Hebrew. The other books of the Tanakh/Old Testament are in Hebrew. The Quran is in Arabic. Some believe the New Testament was originally in Aramaic. However, most Biblical scholars believe the Greek text is the original and the Aramaic is a translation from Greek. I have been blessed to inherit Murshid Samuel L. Lewis’ Hebrew-English New Testament with Hebrew translated from the Greek.

[57] See http://sacred-texts.com/bib/apo/index.htm.

[58] Bismillah, ar-Rehman ar-Raheem. I have also seen this holy phrase translated, “In the name of Allah, Most Gracious, Most Merciful”, “In the name of Allah, Most Compassionate, Most Merciful”, “in the name of Allah, Most Beneficent, Most Merciful” and “in the name of Allah, infinitely Compassionate and Merciful”.

[59] Bismillaah ar-Rehman ar-Raheem, al Hamdu Lillaahi rabbil ‘alameen, ar-Rehman ar-Raheem Maaliki yaumid Deen”.

[60] Genesis 1:26-27. Vayomeyr Eh – lo – heem naaseh adam b’tzalmeynu keed-mu-teynu v’yeerdu veed-gat hayam uva’ohf hashamayeem uvabeheymah uvechol ha-aretz uvechol haremes haromes al ha’aretz. Va-yeevrah Eh – lo -heem et ha-adam betzalmo betzelem Eh – lo – heem bara oto, zachar unekeyvah barah otam.

[61] John 1:1

[62] The Biblical stories of Yosef/Joseph are in Genesis chapters 37 through 50. These chapters are known in Jewish as Parshiyot Vayeysheyv through Vayechi.

[63] Deuteronomy 21:10-14

[64] Rabbi Kalonymous Kalman Halevi Epstein (1754-1823) — a disciple of Rabbi Elimelech of Lizhensk — was the author of a volume known as Maor VaShemesh. I learned Rabbi Epstein’s teaching from Rabbi Yonatan Cohen of Congregation Beth Israel in Berkeley, California.

[65] Shechina is a Hebrew name for the divine presence that dwells within creation.

[66] Rabbi Tuvia Bolton is a Chabad rabbi who lives in Israel.

[67] Genesis 1:28

[68] See, for example https://www.yezidis-assyrians.org/muslims-speak-out/ that includes links to numerous statements where Muslims are speaking out on this subject.

[69] Open Letter to Dr. Ibrahim Awwad al-Badri Alias ‘Abu Bakr al-Baghdadi’ and to the Fighters and Followers of the Self Declared Islamic State. 24 Dhul-Qi’da 1435 AH / 19 September 2014 C.E.

http://www.lettertobaghdadi.com

[70] Ibid.

[71] Exodus 18:17-27

[72] See, for example, “The Biblical Basis for Our Civil Justice System and Trial Lawyers,” by Andrew Cochran, May 3, 2011. http://7thamendmentadvocate.org/blog/2011/05/the-biblical-basis-for-our-civil-justice-system-and-trial-lawyers/

[73] Babylonian Talmud, Tractate Megillah 15a

[74] Babylonian Talmud, Zevachim 116b. Other sources hold that Rahab was 12 when she became a prostitute.

[75] The prophetess Huldah is mentioned in 2 Kings 22, and 2 Chronicles 34.

[76] Babylonian Talmud, Megillah 14b. (The prophet Jeremiah is consider to be the author of the Tanakh/Old Testament books of Jeremiah and Lamentations.)

[77] Gospel of Matthew 1:1, translated from the Hebrew in The New Testament in Hebrew and English, Cambridge, Great Britain: The Trinitarian Bible Society.

[78] Matthew 1:5-6

[79] Matthew 1:17

[80] Ruth 4:20-22

[81] Genesis 19

[82] Despina Namwembe is Regional Coordinator for United Religions Initiative (URI) in the Great Lakes region of Africa and she coordinates women’s work for URI in Africa.

[83] Iftekhar Hai is President of the Interfaith Alliance of United Muslims of America. www.umaia.net.

[84] Words in brackets are the author’s commentary on the text of Quran, Hadith and Last Sermon of Prophet Mohammed, PBUH.

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Voice of All Awakened Aboriginal Societies (VoAAAS) LESSON 2971 Thu 24 Apr 2019
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04/21/19
Voice of All Awakened Aboriginal Societies (VoAAAS) LESSON 2969 Mon 22 Apr 2019
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 5:47 pm



Voice of All Awakened Aboriginal Societies (VoAAAS)

LESSON 2969 Mon 22 Apr 2019

Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness

Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS)
for welfare, happiness and peace on the path of Eternal Bliss as Final
Goal

MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta —
Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight
Net -Free Online Tipiṭaka Law Research & Practice University
in
112
CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca
Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through
http://sarvajan.ambedkar.org

Voice of All Awakened Aboriginal Societies (VoAAAS)e

Brashtachar Jhoothe Psychopaths (BJP) leaders remotely controlled by
just 0.1% intolerant,militant,violent,number one terrorists of the
world, ever shooting, mob lynching, lunatic, mentally retarded
foreigners of Bend Israel paradise chitpavan brahmins of Rowdy,Rakshasa
Swayam Sevaks(RSS) says Rahul Gandhi is fooling the country with his
“fake name”, and said he was known as ‘Raul Vinci’ in Britain and Italy.
The accusation follows a complaint filed by Independent candidate Dhruv
Lal in Amethi Lok Sabha constituency about alleged discrepancies in the
Congress leader’s election affidavit, including non-disclosure of a
company registered in the U.K. in the name of ‘Raul Vinci’. The
Congress’s Amethi unit chief Yogendra Misra had said the objections will
be countered legally on Monday. No central leader or spokesperson has
reacted to the allegations. What about the Master of diluting
institutions and Murderers of democratic institutions (Modi) who did not
disclose in the Marital status columns in Gujarat elections that he was
married. The chitpavan brahmins are paradise from Bend Israel. who are
bringing down the level of politics ?

The chitpavan brahmins false hindutva religion has taken over all aspects of life.

In the past five years, the chitpavan brahmins have injected
religion into everything and brought down the level of politics. It has !
the norm now that even the other parties have been influenced by
religion to some extent. You couldn’t imagine an AKG or EMS inside a
temple, but now even some Left ministers can be seen in temples.
Religion has taken over every aspect of life, and issues like Sabarimala
have relegated every other important issue into the background.

It has been explored the politics of chitpavan brahmins, with a
trilogy of films related to the Gujarat riots – Kathavasheshan,
Vilapangalkkappuram and Bhoomiyude Avakaasikal.

“In Kathavasheshan, the woman who is searching for the cause of her
fiance’s suicide, finds out in the end that he committed that act “for
the shame of being alive as an Indian after the Gujarat riots”. These
words were supposed to appear on screen. But the censors only allowed
“for the shame of being alive”. Now, it actually fits as we don’t need
to mention Gujarat specifically, for what began there has spread across
the country..

Censorship is, in fact, one of his major concerns as a film-maker,
ahead of the election, with him wishing for a regime free of all kinds
of censoring of content.

“Successive governments have misused the censors for their own
means, but in the past five years, it has hung as a Damocles’ sword over
us. It is not just the certification board, but one has to also satisfy
all kinds of religious fringe elements. If this has to change, the
reign of the Sangh has to end in India. If they continue, the situation
will only worsen, with us being forced to either stop all cultural
activity or change its character to the form of an underground
resistance movement,” Chandran says.

From his early days, he has been part of such a resistance, most
notably during the Emergency days when he acted as the protagonist in
P.A. Backer’s Kabani Nadi Chuvannappol (1975). He feels that even if an
Emergency were to be declared in the present days, there might not be
strong protests as back then, as conformism rules the roost.

“Even much of our new generation cinema reflects this conformism,
where life is all happy and beautiful. There is no critique of anything.
The idea is to conform,” he says.

Yet, he pins his hope this election on the first-time voters, to see
whether they will get caught and travel with this tide or whether they
stand on their own. Would he make a film set in the past five years?
“Like many others, I cannot announce in advance what my next film would
be, as I don’t have much of a financial backing.”

It’s Time to Stand Up With Judiciary, Says Arun Jaitley on Allegations Against CJI Ranjan Gogoi
Arun Jaitley in his blog post said that those who peddle falsehood to
destroy the institution are not dealt with in an exemplary manner, this
trend will only accelerate.
PTI
‘It’s time to stand up for judiciary, Arun Jaitley on allegations against CJI
“It’s Time to Stand up With the Judiciary”, Jaitley said in his blog, a
day after allegations of sexual harassment surfaced against CJI Ranjan
Gogoi.

“It may not be an exaggeration to say that today both in Court and
by creating an environment outside, a mass-intimidation of Judges is
on,” he said.

New Delhi-Accusing ‘institutional disrupters’ of destabilising the
institution of Chief Justice of India (CJI) by lending shoulder to
unverified allegations against the head of the apex court, Finance
Minister Arun Jaitley Sunday suggested that those who peddle falsehood
should be dealt in an exemplary manner.

“It’s Time to Stand up With the Judiciary”, Jaitley said in his
blog, a day after allegations of sexual harassment surfaced against CJI
Ranjan Gogoi.

The Supreme Court even held an extraordinary hearing on Saturday
after a former employee of the apex court accused the CJI of sexual
harassment and persecution. The former employee has described two
incidents of alleged molestation by Gogoi in her affidavit, both of
which allegedly took place in October 2018, only days after he was
appointed as the CJI.

The question is what was the employee that too of the Apex court
doing from October 2018 till this date? One advocate says that he
planted this story.

We need a CJI and juicer independent and not dependent on chitpavan
brahmins foreigners of Bene Israel as the parliament, executive and the
media are.

The ex CJI Sathavam committed a grave error of judgement by ordering
that the EVMs must be replaced in a phased manner where the question
of replacement in itself is a clear proof that the EVMs can be tampered
with and the software and its source code kept hidden from the eyes of
the voters.
This helped the Murderers of democratic institutions and Master of diluting institutions (Modi) to gobble the Master Key.
Only to make the judiciary, parliament, executive.media as slaves of chitpavan brahmins.

This CJI punished Me Mayawati a Scheduled Caste working for the
welfare, happiness and peace of sarcasm samaj to favour Brashtachar
Jhoothe Psychopaths (BJP). Actually these people must be booked on
prevention of atrocities act and sent to jail to save Universal Adult
Franchise, Democracy, Equality,Fraternity, liberty as enshrined in our
Marvelous Modern Constitution.
Now it is high time for the CJI and judiciary to become totally
independent to punish the enslavement parliament,executive,media and
CEC:

Advocate claims he was offered Rs 1.5 crore to ‘frame’ CJI Gogoi in sexual harassment case
Utsav Bains said he was approached to organise a press conference to
‘frame’ Ranjan Gogoi, and represent the ex-SC staffer who made
allegations against him.

RITIKA JAIN
Updated: 21 April, 2019 7:12 pm IST
CJI Ranjan Gogoi
CJI Ranjan Gogoi | Manisha Mondal/ThePrint
Text Size: A- A+

New Delhi: A Supreme Court advocate has made a stunning claim about
the sexual harassment charges levelled against Chief Justice of India
Ranjan Gogoi. The lawyer, Utsav Bains, has alleged that he was
approached by an unidentified man to organise a media conference to
“frame” the CJI at the Press Club of India, and to represent the former
Supreme Court staffer who has accused Gogoi. In exchange, he claimed, he
was offered up to Rs 1.5 crore.

Speaking to news agency ANI, Bains alleged this was a conspiracy by
some people who want the CJI to resign. He said he would file an
affidavit narrating his experience in the apex court, and added that he
would name those allegedly involved.

ThePrint repeatedly tried to get in touch with Bains, but he was
unavailable for further comment. However, it is learnt that the draft of
the affidavit is being prepared, and will be filed at the earliest.

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Bar Council of India & National Green Tribunal condemn allegations against CJI Ranjan Gogoi
Bar body officials called the allegations false, cooked-up and an attempt to malign the CJI and judiciary.

PTI
Updated: 20 April, 2019 4:07 pm IST
CJI Ranjan Gogoi
CJI Ranjan Gogoi | Manisha Mondal/ThePrint
Text Size: A- A+

New Delhi: The Bar Council of India Saturday condemned the “false
and cooked-up” sexual harassment allegations against Chief Justice of
India Ranjan Gogoi and said the entire bar was standing with the CJI,
and against this “attempt to malign the institution”.

“These are all false and cooked-up allegations and we condemn these
kinds of acts. These kind of allegations and actions should not be
encouraged. This is an attempt to malign the institution. Entire bar is
standing in solidarity with the Chief Justice of India,” Manan Kumar
Mishra, BCI chairperson, told PTI.

He said an emergency meeting of the top bar body would be convened on Sunday and a resolution be passed in this regard.

“We will pass the resolution and then try to meet the CJI to make him aware of the (BCI’s) decision,” Mishra said.

The Supreme Court Bar Association (SCBA) president and senior
advocate Rakesh Khanna, who was present during the extraordinary hearing
in the matter on Saturday, however, refused to comment.

“We are not part of the case…There is no lis (litigation) before the
court. I am not giving any interview (on the controversy). Thank you,”
he said.

However, former SCBA president and senior advocate Vikas Singh said
the proper course would be to have an in-house inquiry by some senior
Supreme Court judges to authoritatively find out the truth “this way or
that way” in a time-bound manner.

“If it is a false allegation then this definitely is a threat to
independence of judiciary, but if it is true then it is also very
serious,” he said.

“There should be an in-house inquiry by some senior Supreme Court
judges to find out authoritatively this way or that way in a time-bound
manner,” Singh told PTI.

The National Green Tribunal (NGT) Bar Association also condemned the
allegations on the CJI and said it was an attempt to target top Indian
judiciary and the entire bar stood in support of the CJI.

“We condemn this attempt of targeting Indian judiciary. There is an
urgent need to find a better way of dealing with these kind of
accusations. Such baseless allegations are enough to ruin the reputation
of a judge…this way anyone can make any accusations against anyone,”
the NGT Bar Association’s office-bearer Gaurav Kumar Bansal told PTI.

The Supreme Court in the hearing Saturday said independence of
judiciary was under “very serious threat” and “unscrupulous allegations”
of sexual harassment have been levelled against CJI Gogoi as some
“bigger force” wanted to “deactivate” the office of the CJI.

A three-judge bench headed by Justice Gogoi was constituted to hold
the unprecedented proceedings in the wake of circulation of an affidavit
of a former woman apex court employee levelling allegations against the
CJI. The affidavit was sent to 22 SC judges.

As a gratitude
Jaitley said: “In terms of personal decency, values, ethics and
integrity, the present Chief Justice of India is extremely well
regarded. Even when critics disagree with his judicial view, his value
system has never been questioned. Lending shoulder to completely
unverified allegations coming from a disgruntled person with a
not-so-glorious track record is aiding the process of destabilisation of
the institution of the Chief Justice of India.”
The minister further said that those who “peddle falsehood to destroy
the institution are not dealt with in an exemplary manner, this trend
will only accelerate.”
The incident of a junior ex-lady employee of the Supreme Court making
harassment charges against the Chief Justice of India has acquired a
“disproportionate magnitude”, Jaitley said.
“Such complaints, when they are made in the ordinary course of any
administrative functioning, are referred to the appropriate Committee.
However, when the complainant distributes copies of her representation
to other Judges of the Supreme Court and the media in order to
sensationalise her allegations, it ceases to be routine.
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“When four digital media organisations with an unparalleled track
record of ‘institutional disruption’ send similar questionnaires to the
Chief Justice of India, there is obviously something more than what
meets the eye,” the minister added.
Jaitley regretted that last few years have witnessed the consolidation
of ‘institution destabilizers’ in a major way. “For the ‘institutional
disruptors’ there are no red lines,” he wrote.
“Many of these destabilizers represent Left or ultra-Left views. They
have no electoral base or popular support. However, they still have a
disproportionate presence in the media and academia. When ousted for
mainstream media, they have taken refuge in the digital and social
media…
“Even though most of them subscribe to fringe ideologies and ideas, it
is regrettable that a section of the Members of the Bar affiliated to
the Congress Party tends to join them. Frequent attempts are made to get
some Parliamentarians to sign Motion of Impeachment against judges and
even the Chief Justice on unsustainable grounds. What has always puzzled
me is the Congress lending support to such fringe campaigns”, the
minister said.
Justice Gogoi was sworn in as the 46th Chief Justice of India on October 3, 2018. He retires on November 17, 2019.
ADVERTISEMENT

Jaitley said India has witnessed a series of attacks by the
‘institution disruptors’ against judges who are unwilling to agree with
them.
“It may not be an exaggeration to say that today both in Court and by
creating an environment outside, a mass-intimidation of Judges is on,”
he said.
Stating that reputation is an integral part of a person’s fundamental
right to live with dignity, Jaitley said an intimidated judge can fear
consequences of a possible view that he is taking.
“It is, therefore, essential that all well-meaning persons stand with
the judicial institution when destabilizers get ready for an assault,”
he said.
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RSS : World’s largest terrorist Organization?
Oct 22, 2016 #1
Banglar Bir
Banglar Bir
SENIOR MEMBER

Messages:7,812
Joined:Mar 19, 2006
Ratings:+1 / 3,846 / -4 Bangladesh
Bangladesh
About Hindutva, Sanghparivar, RSS, Fascism, Religious Terror,
“The whole business of Hindutva and its nationalism is a poison in the
body politic of India. We have to accept that the poison has been
injected and it will take a lot to purge it,” Arundhati Roy

SUNDAY, NOVEMBER 19, 2006
RSS : World’s largest terrorist Organization?

What makes one or an organization terrorist?

American Heritage Dictionary: The unlawful use or threatened use of
force or violence by a person or an organized group against people or
property with the intention of intimidating or coercing societies or
governments, often for ideological or political reasons.

Does the Sanghparivar have any of these qualities in its work to make it not to declare a terrorist organization?

An American research centre has placed our ultra-nationalist
Rashtrya Swayamsewak Sangh (RSS) on its terrorist list. The East
Virginia-based Terrorism Research Center (TRC) is closely connected to
the American government and many of its directors and researchers have
closely worked with US administrations and have taken part in research
and planning for the US administration.

In the list of ?? in India, the TRC has placed RSS under no. 21.
Here is the link as it appeared on 9 September 2004 on the group?s
website under the caption ?Known Terrorist Groups Operating in India?.

http://www.terrorism.com/modules.php?op=modload&name=Countries&file=index&view=113

RSS

The RSS was founded in 1925 by the Maratha Brahmin Keshav Baliram
Hegdewar on the Aryan Vaishnava Holy day of Vijaya Dashami (the 10th day
of the moon) when the Aryan invader Rama destroyed the Dravidian Empire
of Lanka [ Sangh ]. This was done to symbolise its inherent anti-Sudra
nature. Its organisation is highly skewed, with the Sar Sangh Chalak
(supreme dictator) at the top [ Roots ]. This person can only be a
Brahmin.

RSS militia is organised around local cells or `shakas’ where
weapons are distributed to its hardcore members, who are drilled in a
vigorous program of harsh discipline. RSS converted hindu temples serve
as repositories of weapons as well as centers of dissemination of its
racist ideology of Aryan supremacy. RSS cadre graduate to the BJP.

VHP (Vishwa Hindu Parishad)

The council was established on August 29, 1964 in Bombay, Maharastra
[ Biju ] with a political objective of establishing the supremacy of
Hinduism all over the world. It obtains funds and recruits from Aryan
Hindus all across the globe, especially from the US, UK and Canada and
has grown to become the main fund-raising agency of Brahmanist
Fundamentalism. The council was instrumental in the demolition of the
holiest Islamic shrine in Oudh, the Babri Masjid at Ayodhya and has
organised several massacres of Muslims and Christians. It is in the
forefront in the call for a Hindu Rashtra, a Hindu State ethnically
cleansed of its non-Aryan populations.

Bajrang Dal ( Party of Monkey God called Hanuman.)

The militant wing of the VHP, it was formed “to counter `Sikh
militancy’ ” during the Sikh Genocide of 1983-84 [ Bajrang ]. Created
with the objective of the eradication of Sikhs which it has termed
“Muslims in disguise”, its cadres fought alongside Congress-backed
Hindutva militias during the massacre of 200,000 Sikhs under Indira
Gandhi and Rajiv Gandhi. Recruits carry a ” knife-like trident to be
slung across the shoulder - an answer to the Sikh kirpan ” [ Bajrang ].
later it has subsequently expanded its targets to include Muslims and
Christians as well.

ABVP

This front comprises students of Hindu religious schools
(vidyalayas). It has expanded its base by infiltration into `secular’
universities. Its higher-ranking cadres are well-equipped with weaponry;
they often organise communal campus disturbances against Christians,
Muslims, Sikhs, Buddhists and Jains. Most of its members graduate to
become hardcore RSS and VHP militants.

All Awakened Aboriginal Societies (VoAAAS) Votes are for
All Awakened Aboriginal Societies (VoAAAS) and not for just
0.1% intolerant,militant,violent, number one terrorists of the
world,ever shooting, mob lynching,lunatic, mentally retarded foreigners
of Bend Israel paradesis chitpavan brahmins of
Rowdy Rakshasa Swayam Sevaks (RSS) remotely controlling Stooges, chamchas,
Slaves, chelas, bootlickers, own mother’s flesh eaters Murderers of
democratic and Master of diluting institutions(Modi) and the
Brashtachar Jhoothe Psychopaths(BJP)

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04/19/19
Voice of All Awakened Aboriginal Societies (VoAAAS) LESSON 2968 Sun 21 Apr 2019
Filed under: General
Posted by: site admin @ 11:48 pm



Voice of All Awakened Aboriginal Societies (VoAAAS)

LESSON 2968 Sun 21 Apr 2019

Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness

Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS)
for welfare, happiness and peace on the path of Eternal Bliss as Final
Goal

MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta —
Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight
Net -Free Online Tipiṭaka Law Research & Practice University
in
112
CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca
Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through
http://sarvajan.ambedkar.org
Voice of All Awakened Aboriginal Societies (VoAAAS)

CJI do not think that he is independent. All of them wer, are, and continue to be dependent upon just 0.1% intolerant,
violent,militant, number one terrorists of the world, ever shooting, mob lynching, lunatic, mentally retarded, paradesis from
Bene Israel chitpavan brahmins of Rowdy Rahshasa Swayam Sevaks (RSS).
Ex CJI sathasivam committed a grave error of judgement by ordering that
the EVMs could be replaced in a phased manner which itself is clear
proof that they can be tampered with. He never dissolve the central
government and go for fresh polls with ballot papers just to prevent
Mayawati became the PM of Prabuddha Bharat. As desired by Dr BR Ambedkar
the father of our Marvelous Modern Constitution who wanted the Master
Key In the hands of dippressed class.
Such CJIs must be booked under prevention of atrocities act and sent to
jail for ordering to stop campaigning for sarvajan samaj.

fundraising@thealexatrust.org

https://waterworldswim.com/events/bridge-to-bridge-10k-2019/

OutBridge to Bridge 10K 2019
June 29, 2019
6:00 am - 10:30 am
Details Price Qty
2019 Pricing - Non-members $450.00 (USD) Sold Out
2019 Pricing - Military $395.00 (USD) Sold Out
The 2019 Pricing - WWS Members ($350.00 (USD)) price option is available
to members only. Please log in to select this price. On Sale There are
just 0 spaces left!
please do not enter anything in this input
“Bridge to Bridge 10K 2019″ is currently sold out.
Please check back again later, as spots may become available.

THIS DATE IS SUBJECT TO COAST GUARD CONFIRMATION
This means this is the date we are planning on, but the Coast Guard
still needs to confirm it before it’s set in stone. The Coast Guard is a
busy place, and it can sometimes be months before they give us
approval. So how often do they not approve it? Very rarely, but if you
need to book travel or otherwise need absolute certainty, you might want
to wait. Just know the the swim might fill up and we don’t hold spots!

JUNE 29, 2019 - 13TH ANNUAL EVENT
50 swimmers will start the race at the Golden Gate Bridge South Tower and finish at the Bay Bridge Alpha Tower
A 10k/6mi swim from the south tower of the Golden Gate Bridge to the Bay Bridge!
Curious about this race? Read more about it here!

B2B_regbanner-mid
Registered swimmers will receive an email 1-2 weeks prior to race day
confirming conditions, temperatures, times, locations, parking options,
etc. Passenger space, if available, will be made available for
registration and announced in that email as well. When the information
email has gone out, a link will be posted here.

This 10K (approx. 6 mi) race begins at the south tower of the Golden
Gate Bridge and finishes at the Bay Bridge. This legendary swim is
recommended for elite swimmers wanting to race between two landmark
bridges in the exciting bay waters! With stunning views of all San
Francisco’s great landmarks, this is a swimming tour of a race if there
ever was one. You won’t want to miss out on this San Francisco bay
adventure!

Swimmers will list their experience when they register and this
information will be heavily considered. Feel free to submit your pool or
open water mile times, or previous race results and experience, for
consideration before registering by contacting us. This swim is also
great practice for longer endurance swims such as Manhattan Island and
the English Channel.

Your registration is non-refundable. Please review our refund and rollover policies before registering.

Event Schedule
This information is subject to change. Registered swimmers will receive
an email 1-2 weeks prior to race day confirming conditions,
temperatures, times, locations, parking options, etc. Passenger space,
if available, will be made available for registration and announced in
that email as well. We cannot guarantee passenger space and any made
available is first come, first served. When the information email has
gone out, a link will be posted here.

June 28, 2019

4-7pm Mandatory pre-race day swim briefing at Sports Basement. Drop in any time between 4-7pm!
June 29, 2019 - RACE DAY

6:00am Meet at Fisherman’s Wharf at Jefferson and Jones Streets
6:40am Board the boat
7:00am Jump in the water. Finish line will be at the Alpha Tower of the
Bay Bridge just off the Embarcadero. Swimmers will board the boat again
after finishing to return to the wharf.
Venue: Fisherman’s Wharf near Castagnola’s restaurant

Address:
Chucky’s Pride Sport Fishing, 286 Jefferson St, San Francisco, California, 94133, United States

https://waterworldswim.com/swims-events/bridge-to-bridge/

Hello! The bay is currently a refreshing 54-56°F. | Log in or Register | Join our club on Strava!
Search
Water World Swim
JUNE 29, 2019
50 SWIMMERS · 6.2 MI FROM THE GOLDEN GATE TO THE BAY BRIDGE
This 10K (approx. 6.2 mi) race begins at the south tower of the Golden
Gate Bridge and finishes at the Bay Bridge. This legendary swim is
recommended for elite swimmers wanting to race between two landmark
bridges in the exciting bay waters! With stunning views of all San
Francisco’s great landmarks - the bridges, the Presidio, Palace of Fine
Arts, Alcatraz, Fisherman’s Wharf, the Embarcadero - this is a swimming
tour of a race if there ever was one. You won’t want to miss out on this
San Francisco bay adventure! This swim is with the current and also
great practice for longer endurance swims such as Manhattan Island and
the English Channel.

Swimmers will list their experience when they register and this
information will be heavily considered. Feel free to submit your pool or
open water mile times, or previous race results and experience, for
consideration before registering by contacting us.

REGISTER 2019
OUR 12TH ANNUAL EVENT
Join 50 swimmers in this 10K swim across San Francisco between the bridges.
A thrilling race and scenic citywide tour all in one!

COURSE RECORDS
MALE
Colum Lavelle · 1:09:41 · 2014

FEMALE
Golda Marcus · 1:09:48 · 2014
A TEST OF ENDURANCE
A beautiful bucket list item for endurance swimmers.
No wonder it fills up over 6 months in advance!

NOTE ON SWIMMERS UNDER 18
Safety is our priority in challenging waters! Participants must be at
least 12 years old to participate by signing up online. No children
under 7 are accepted. Children under 12 must be evaluated by a Water
World Swim coach in a private session for a non-refundable $95 fee and
must be registered at time of evaluation. The fee also covers an
accompanying coach in the water during the swim. Registration will be
refunded if the minor is deemed not suitable to participate.

If the under 12 minor is coming from out of town and is unable to be
assessed by Water World Swim, we require a certified coach to evaluate
the minor and contact us via email or written documentation certifying
their ability and recommending their participation. Out of town minors
under 12 must pay an additional $95 to have an accompanying coach in the
water.

Contact us about having your young swimmer join us!

July 2016 Bridge to Bridge - San Francisco, CA, USA
July 2016 Bridge to Bridge - San Francisco, CA, USA
July 2016 Bridge to Bridge - San Francisco, CA, USA
b2b17_4
RESULTS & PARTICIPANTS
Bridge to Bridge 10K 2019 (upcoming)
Bridge to Bridge 10K 2018
Bridge to Bridge 10K 2017
Bridge to Bridge 10K 2016
Bridge to Bridge 10K 2015
Bridge to Bridge 10K 2014
Bridge to Bridge 10K 2013
Bridge to Bridge 10K 2012
Bridge to Bridge 10K 2011
Bridge to Bridge 10K 2009
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https://waterworldswim.com/events/swim-around-the-rock-2019/

UpcomingSwim Around the Rock 2019
August 10, 2019
6:15 am - 10:15 am
Details Price Qty
2019 Pricing - Non-members $440.00 (USD) Select this ticket
2019 Pricing - Military $405.00 (USD) Select this ticket
The 2019 Pricing - WWS Members ($340.00 (USD)) price option is available
to members only. Please log in to select this price. On Sale There are
just 8 spaces left!
please do not enter anything in this input

THIS DATE IS SUBJECT TO COAST GUARD CONFIRMATION
This means this is the date we are planning on, but the Coast Guard
still needs to confirm it before it’s set in stone. The Coast Guard is a
busy place, and it can sometimes be months before they give us
approval. So how often do they not approve it? Very rarely, but if you
need to book travel or otherwise need absolute certainty, you might want
to wait. Just know the the swim might fill up and we don’t hold spots!

AUGUST 10, 2019 - 14TH ANNUAL EVENT
30 swimmers will start the race at St. Francis, swim around Alcatraz, and finish at Aquatic Park
A challenging 3.6 mile swim for very experienced open water competitors!
Curious about this race? Read more about it here!

sar_mid
Registered swimmers will receive an email 2-4 weeks prior to race day
confirming conditions, temperatures, times, locations, parking options,
etc. Passenger space, if available, will be made available for
registration and announced in that email as well. When the information
email has gone out, a link will be posted here.

Join us for this round trip Alcatraz swim! This swim is a great
challenge for fast swimmers that requires a strategic race plan to swim
the 3.6 mile course with tides and fast currents around Alcatraz. This
is also an excellent event to help prepare for longer open water
endurance competitions. Some of the best open water swimmers at the
national level compete in Swim Around The Rock.

This swim starts off the beach of St. Francis, and you’ll swim along
a fast and exciting current. But as you make your way clockwise around
Alcatraz, that’s where the challenge steps up to the plate - you’ll have
to navigate not only around the prison, but through the currents as you
make your way to Aquatic Park. A challenge you won’t forget for sure!

This swim is not for novices. This event is for experienced
open-water swimmers only. If you need advice, support, and coaching for
this swim, Water World Swim can help.

Your registration is non-refundable. Please review our refund and rollover policies before registering.

Event Schedule
This information is subject to change. Registered swimmers will receive
an email 1-2 weeks prior to race day confirming conditions,
temperatures, times, locations, parking options, etc. Passenger space,
if available, will be made available for registration and announced in
that email as well. We cannot guarantee passenger space and any made
available is first come, first served. When the information email has
gone out, a link will be posted here.

6:15 AM Meet at the Aquatic Park bleachers for check-in and
briefing. Park in the area and your belongings left at the bleachers
will be guarded by staff.
6:45 AM We will board a shuttle at the Maritime Museum (900 Beach St.)
to head to St. Francis. Limited spectators are welcome to come with so
they can watch you start! You can also bring belongings on the shuttle
and they will be returned to Aquatic Park for you.
7:30 AM Race starts, pending Coast Guard clearance!
7:45 AM Shuttle will head back to the Aquatic Park area along with any spectators, belongings, and staff.
We cannot wait if you are late! Sorry 🙁
You will finish at Aquatic Park. On shore we will have snacks, refreshments, and an award ceremony.
Venue: Aquatic Park bleachers

Address:
499 Jefferson Street, San Francisco, California, 94109, United States

https://waterworldswim.com/events/golden-gate-bridge-to-st-francis-2018/

https://waterworldswim.com/swims-events/golden-gate-bridge/

https://waterworldswim.com/events/golden-gate-bridge-2019/

OutGolden Gate Bridge 2019
September 22, 2019
6:00 am - 9:00 am
Details Price Qty
2019 Pricing - Non-members $280.00 (USD) Sold Out
2019 Pricing - Military $245.00 (USD) Sold Out
The 2019 Pricing - WWS Members ($230.00 (USD)) price option is available
to members only. Please log in to select this price. Sold Out There are
just 0 spaces left!
please do not enter anything in this input
THIS DATE IS SUBJECT TO COAST GUARD CONFIRMATION
This means this is the date we are planning on, but the Coast Guard
still needs to confirm it before it’s set in stone. The Coast Guard is a
busy place, and it can sometimes be months before they give us
approval. So how often do they not approve it? Very rarely, but if you
need to book travel or otherwise need absolute certainty, you might want
to wait. Just know the the swim might fill up and we don’t hold spots!

SEPTEMBER 22, 2019 - 14TH ANNUAL EVENT
50 swimmers will start the race at the South Tower and finish at Fingerpoint Rock
A thrilling world class swim at a historic landmark for experienced swimmers!
Curious about this race? Read more about it here!

ggb_midRegistered swimmers will receive an email 1-2 weeks prior to
race day confirming conditions, temperatures, times, locations, parking
options, etc. Passenger space, if available, will be made available for
registration and announced in that email as well. When the information
email has gone out, a link will be posted here.

This 3K (approx. 1.15 mi) race begins at the ocean side of the south
tower of the Golden Gate Bridge near Ft. Point Beach and goes under the
Golden Gate Bridge past the north tower and finishes at Finger Point
Rock. This is a rare opportunity to swim one of the most thrilling open
water, world class competitions ever near a legendary historical
landmark with unique currents from the Pacific Ocean and the San
Francisco Bay.

This swim is not for novices. This event is for experienced
open-water swimmers only. You should be able to swim one mile
comfortably in a pool in under 40 minutes. If you need advice, support,
and coaching for this swim, Water World Swim can help. Feel free to
submit your pool or open water mile times, or previous race results, for
consideration before registering by contacting us.

Your registration is non-refundable. Please review our refund and rollover policies before registering.

Event Schedule
This information is subject to change. Registered swimmers will receive
an email 1-2 weeks prior to race day confirming conditions,
temperatures, times, locations, parking options, etc. Passenger space,
if available, will be made available for registration and announced in
that email as well. We cannot guarantee passenger space and any made
available is first come, first served. When the information email has
gone out, a link will be posted here.

6:00 am Meet at Fisherman’s Wharf at Jefferson and Jones Streets
6:45 am Board the boat
7:00 am Jump in the water. Finish line will be at Fingerpoint Rock.
Swimmers will board the boat again after finishing to return to the
wharf by 10:00am.
Venue: Fisherman’s Wharf near Castagnola’s restaurant

Address:
Chucky’s Pride Sport Fishing, 286 Jefferson St, San Francisco, California, 94133, United States

https://thealexatrust.org/index.php/event/english-channel-relays-2020/

GET IN TOUCH: fundraising@thealexatrust.org
SIGN IN / REGISTER 0 ITEMS - £0.00 CHECKOUT
The Alexa Trust

Search…
HOME
TEAM ALEXA
PROJECTS
SUPPORT US
ONLINE STORE
NEWS & UPDATES
IN THE MEDIA
CONTACT US
« All Events

ENGLISH CHANNEL RELAYS 2020
June 11, 2020 - June 19, 2020

ONLINE APPLICATION FORM
Application forms must be completed by 1st MARCH 2019 for teams to be announced mid-MARCH 2019.

PLEASE NOTE SUCCESSFUL APPLICANTS WILL BE REQUIRED TO SEND DEPOSIT BY THE 1st APRIL 2019

Your Name (required)

Your Surname (required)

Your Age (required)

Your Date of Birth (required) day, month and year, for example 14031982

Your Address (required)

Your Email (required)

Your Mobile Number (required)

NEXT OF KIN

Name (required)

Surname (required)

Address (required)

Your Telephone Number (required)

Please submit a short piece on your swimming experiences, both open water and pool swimming:
Time/Distance/Hours a Week/Swim Events

Please read the following:

TERMS & CONDITIONS

1. YOU CAN MAKE YOURSELF AVAILABLE ON DATES 11 - 19 JUNE 2020 AT SHORT NOTICE

2. YOU ARE HAPPY TO RAISE THE ADDITIONAL FUNDRAISING AMOUNT OF 350 POUNDS STERLING

3. YOU WILL BE REQUIRED TO HAVE A “CHANNEL SWIMMING ASSOCIATION”
MEDICAL EXAMINATION BY YOUR GP DONE AT YOUR OWN COST IN 2020 BEFORE END
OF APRIL.

4. CLOSING DATE FOR APPLICATIONS IS 1st MARCH 2019

5. AFTER THIS DATE THE HOST WILL SELECT THE APPLICANTS THEY FEEL
ADEQUATE AND THE TEAM WILL THEN BE SELECTED RANDOMLY MID MARCH 2019

6. SUCCESSFUL APPLICANTS WILL HAVE UNTIL 1st APRIL 2019 TO SEND DEPOSIT THAT WILL GUARANTEE THEM A PLACE ON THE TEAM.

7. YOU WILL / CAN MEET CHANNEL SWIMMING ASSOCIATION PAPERWORK AND
DEPOSIT DEADLINES AS THIS WOULD INCUR EXTRA COSTS IF DEADLINES NOT
REACHED.
(paper work will be forwarded to you by us)

8. CANCELLATIONS /PULLING OUT WILL UNFORTUNATELY LOOSE THEIR DEPOSIT ANY TIME AFTER 1st APRIL 2019.
(we want swimmers to commit and give the reserves a chance to find
additional funds if cancellation/pulling out was/is getting closer to
the swim)

It will be up to the swimmer to do the relevant training needed to
comply with a 2-hour continuous swim in water 15 degrees or below
without wetsuit within a year of swim.
(failure to make this “CHANNEL SWIMMING ASSOCIATION” requirement will mean you lose your place on the team)

The Trust does not cover insurances/you will need to find your own cover at whatever level you feel fit to.

ALWAYS SWIM IN GROUPS/ALWAYS WITH A TOW FLOAT/BE AWARE OF TIDE TIMES AND TIDAL CHANGE/NEVER DIVE IN AT THE DEEP END

By submitting this application form I agree that I have:

a) provided The Alexa Trust with accurate and up to date PERSONAL INFORMATION (required)
Personal Information

b) read and fully understand the TERMS AND CONDITIONS above (required)
Terms & Conditions

c) looked at and agree to the PRICING STRUCTURE detailed in the link below (required)
Personal Information

For PRICING STRUCTURE please click HERE

To download & print APPLICATION FORM please click HERE

+ GOOGLE CALENDAR+ ICAL EXPORT
Details
Start:
June 11, 2020
End:
June 19, 2020
Event Category:
Open Water Swimming
Event Tags:
channel swimming association, charity, english channel, english channel
swim, fundraising, marathon swimmer, neonatal, Neonatal Unit, nicu, nnu,
open water swimming, parents in neonatal, Parents with babies in
Neonatal, premature babies, raising money, Sport, swim
Website:
http://www.thealexatrust.org
Organiser
Howard James
Email:
howard@thealexatrust.org
Website:
www.thealexatrust.org
Venue
Dover Marina
Kent United Kingdom
+ Google Map
Event Navigation
« ENGLISH CHANNEL RELAYS 2019

Search…

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PARENTS FUEL FUND 2019
CATEGORIES
Cycle
Donations
Fundraising
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Sport
Swim
Uncategorized
Walk
UPCOMING EVENTS
ENGLISH CHANNEL RELAYS 2019
June 1 @ 00:00 - June 7 @ 00:00
ENGLISH CHANNEL RELAYS 2020
June 11, 2020 - June 19, 2020
View All Events

April 2019
S M T W T F S
« Mar
1 2 3 4 5 6
7 8 9 10 11 12 13
14 15 16 17 18 19 20
21 22 23 24 25 26 27
28 29 30
FOLLOW US ON:
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UPCOMING EVENTS
ENGLISH CHANNEL RELAYS 2019
June 1 @ 00:00 - June 7 @ 00:00
ENGLISH CHANNEL RELAYS 2020
June 11, 2020 - June 19, 2020
View All Events

FOLLOW OUR TWEETS
Darren has done so much fundraising for The Alexa Trust to date, we
really appreciate it. Super open water and mast… https://t.co/oUkW11oOXt
over a year ago
Hilary has just this past weekend completed the Brighton Marathon and
now taking on the English Channel. Inpiration… https://t.co/EA3fAPrdkk
over a year ago
Here is a challenge for our cycling enthusiast friends. Choose between
two distances; 50 km and 100 km. All money r… https://t.co/VzQ2zi3FRU
over a year ago
Please Support Pegasus Playscheme. https://t.co/6o2VW6fVqr
over a year ago
50 mums and their children with Down Syndrome did carpool karaoke and it was amazing https://t.co/WnEeitnLp0
over a year ago
READ OUR BLOG POSTS
PARENTS FUEL FUND 2019
RELAYS APPAREL SPONSOR – THE WHITE HORSE, DOVER
ENGLISH CHANNEL RELAYS 2019 – TEAM ALEXA TRUST
ENGLISH CHANNEL RELAYS 2019 – TEAM ALEXA AQUANUTS
NEONATAL BREASTFEEDING SUPPORT APPEAL 2019
Theme by Out the Box

GET IN TOUCH: fundraising@thealexatrust.org
SIGN IN / REGISTER 0 ITEMS - £0.00 CHECKOUT
The Alexa Trust

Search…
HOME
TEAM ALEXA
PROJECTS
SUPPORT US
ONLINE STORE
NEWS & UPDATES
IN THE MEDIA
CONTACT US
« All Events

ENGLISH CHANNEL RELAYS 2020
June 11, 2020 - June 19, 2020

ONLINE APPLICATION FORM
Application forms must be completed by 1st MARCH 2019 for teams to be announced mid-MARCH 2019.

PLEASE NOTE SUCCESSFUL APPLICANTS WILL BE REQUIRED TO SEND DEPOSIT BY THE 1st APRIL 2019

Your Name (required)
Jagatheesan

Your Surname (required)
Chandrasekharan

Your Age (required)
76

Your Date of Birth (required) day, month and year, for example 14031982
03-12-1942

Your Address (required)
668, 5A Main Road, 8th Cross, HAL III Stage, Bangalore, India

Your Email (required)
buddhasaid2us@gmail.com

Your Mobile Number (required)
9449260443

NEXT OF KIN

Name (required)
Navaneetham

Surname (required)
Chandrasekharan

Address (required)
668, 5A Main Road, 8th Cross, HAL III Stage, Bangalore, India

Your Telephone Number (required)
91-080-25203792

Please submit a short piece on your swimming experiences, both open water and pool swimming:
Time/Distance/Hours a Week/Swim Events

Participated in all State, South Zone , National Masters Swim meet
from Global Swim Centre at Bangalore, India. One Kilometer Ocean swim
meet at Sri Lanka.

Please read the following:

TERMS & CONDITIONS

1. YOU CAN MAKE YOURSELF AVAILABLE ON DATES 11 - 19 JUNE 2020 AT SHORT NOTICE

2. YOU ARE HAPPY TO RAISE THE ADDITIONAL FUNDRAISING AMOUNT OF 350 POUNDS STERLING

3. YOU WILL BE REQUIRED TO HAVE A “CHANNEL SWIMMING ASSOCIATION”
MEDICAL EXAMINATION BY YOUR GP DONE AT YOUR OWN COST IN 2020 BEFORE END
OF APRIL.

4. CLOSING DATE FOR APPLICATIONS IS 1st MARCH 2019

5. AFTER THIS DATE THE HOST WILL SELECT THE APPLICANTS THEY FEEL
ADEQUATE AND THE TEAM WILL THEN BE SELECTED RANDOMLY MID MARCH 2019

6. SUCCESSFUL APPLICANTS WILL HAVE UNTIL 1st APRIL 2019 TO SEND DEPOSIT THAT WILL GUARANTEE THEM A PLACE ON THE TEAM.

7. YOU WILL / CAN MEET CHANNEL SWIMMING ASSOCIATION PAPERWORK AND
DEPOSIT DEADLINES AS THIS WOULD INCUR EXTRA COSTS IF DEADLINES NOT
REACHED.
(paper work will be forwarded to you by us)

8. CANCELLATIONS /PULLING OUT WILL UNFORTUNATELY LOOSE THEIR DEPOSIT ANY TIME AFTER 1st APRIL 2019.
(we want swimmers to commit and give the reserves a chance to find
additional funds if cancellation/pulling out was/is getting closer to
the swim)

It will be up to the swimmer to do the relevant training needed to
comply with a 2-hour continuous swim in water 15 degrees or below
without wetsuit within a year of swim.
(failure to make this “CHANNEL SWIMMING ASSOCIATION” requirement will mean you lose your place on the team)

The Trust does not cover insurances/you will need to find your own cover at whatever level you feel fit to.

ALWAYS SWIM IN GROUPS/ALWAYS WITH A TOW FLOAT/BE AWARE OF TIDE TIMES AND TIDAL CHANGE/NEVER DIVE IN AT THE DEEP END

By submitting this application form I agree that I have:

a) provided The Alexa Trust with accurate and up to date PERSONAL INFORMATION (required)
Personal Information

b) read and fully understand the TERMS AND CONDITIONS above (required)
Terms & Conditions

c) looked at and agree to the PRICING STRUCTURE detailed in the link below (required)
Personal Information

For PRICING STRUCTURE please click HERE

To download & print APPLICATION FORM please click HERE

+ GOOGLE CALENDAR+ ICAL EXPORT
Details
Start:
June 11, 2020
End:
June 19, 2020
Event Category:
Open Water Swimming
Event Tags:
channel swimming association, charity, english channel, english channel
swim, fundraising, marathon swimmer, neonatal, Neonatal Unit, nicu, nnu,
open water swimming, parents in neonatal, Parents with babies in
Neonatal, premature babies, raising money, Sport, swim
Website:
http://www.thealexatrust.org
Organiser
Howard James
Email:
howard@thealexatrust.org
Website:
www.thealexatrust.org
Venue
Dover Marina
Kent United Kingdom
+ Google Map
Event Navigation
« ENGLISH CHANNEL RELAYS 2019

Search…

RECENT POSTS
PARENTS FUEL FUND 2019
CATEGORIES
Cycle
Donations
Fundraising
Projects
Run
Sale
Sponsorship
Sport
Swim
Uncategorized
Walk
UPCOMING EVENTS
ENGLISH CHANNEL RELAYS 2019
June 1 @ 00:00 - June 7 @ 00:00
ENGLISH CHANNEL RELAYS 2020
June 11, 2020 - June 19, 2020
View All Events

April 2019
S M T W T F S
« Mar
1 2 3 4 5 6
7 8 9 10 11 12 13
14 15 16 17 18 19 20
21 22 23 24 25 26 27
28 29 30
FOLLOW US ON:
Follow Us on FacebookFollow Us on TwitterFollow Us on YouTubeFollow Us on iTunes
UPCOMING EVENTS
ENGLISH CHANNEL RELAYS 2019
June 1 @ 00:00 - June 7 @ 00:00
ENGLISH CHANNEL RELAYS 2020
June 11, 2020 - June 19, 2020
View All Events

FOLLOW OUR TWEETS
Darren has done so much fundraising for The Alexa Trust to date, we
really appreciate it. Super open water and mast… https://t.co/oUkW11oOXt
over a year ago
Hilary has just this past weekend completed the Brighton Marathon and
now taking on the English Channel. Inpiration… https://t.co/EA3fAPrdkk
over a year ago
Here is a challenge for our cycling enthusiast friends. Choose between
two distances; 50 km and 100 km. All money r… https://t.co/VzQ2zi3FRU
over a year ago
Please Support Pegasus Playscheme. https://t.co/6o2VW6fVqr
over a year ago
50 mums and their children with Down Syndrome did carpool karaoke and it was amazing https://t.co/WnEeitnLp0
over a year ago
READ OUR BLOG POSTS
PARENTS FUEL FUND 2019
RELAYS APPAREL SPONSOR – THE WHITE HORSE, DOVER
ENGLISH CHANNEL RELAYS 2019 – TEAM ALEXA TRUST
ENGLISH CHANNEL RELAYS 2019 – TEAM ALEXA AQUANUTS
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LESSON 2967 Fri 20 Apr 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Free Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through http://sarvajan.ambedkar.org https://www.tipitaka.org/stp-pali-eng-parallel.shtml
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 9:23 pm

LESSON 2967 Fri 20 Apr 2019

Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness
Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for
welfare, happiness and peace on the path of Eternal Bliss as Final Goal

MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta —
Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight
Net -Free Online Tipiṭaka Law Research & Practice University
in
112
CLASSICAL LANGUAGES
Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya
Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through
http://sarvajan.ambedkar.org

https://www.tipitaka.org/stp-pali-eng-parallel.shtml

Home > English Publications > Mahāsatipaṭṭhāna Sutta
Mahāsatipaṭṭhāna
Sutta
The Great Discourse
on the Establishing of Awareness
Visayasūcī
Contents
Note on the Pronunciation of Pāli
Vedanā in the Practice of Satipaṭṭhāna

Mahāsatipaṭṭhāna Sutta

The Great Discourse on the Establishing of Awareness

1. Uddeso

1. Introduction

2. Kāyānupassanā

2. The Observation of Body

A. Ānāpānapabbaṃ

B. Iriyāpathapabbaṃ

C. Sampajānapabbaṃ

D. Paṭikūlamanasikārapabbaṃ

E. Dhātumanasikārapabbaṃ

F. Navasivathikapabbaṃ

A. Section on Respiration

B. Section on Postures

C. Section on Constant Thorough Understanding of Impermanence

D. Section on Reflections on Repulsiveness

E. Section on the Reflections on the Material Elements

F. Section on the Nine Charnel-ground Observations

3. Vedanānupassanā

3. The Observation of Sensations

4. Cittānupassanā

4. The Observation of Mind

5. Dhammānupassanā

5. The Observation of Mental Contents

A. Nīvaraṇapabbaṃ

B. Khandhapabbaṃ

C. Āyatanapabbaṃ

D. Bojjhaṅgapabbaṃ

E. Saccapabbaṃ

Dukkhasaccaniddeso

Samudayasaccaniddeso

Nirodhasaccaniddeso

Maggasaccaniddeso

A. Section on the Hindrances

B. Section on the Aggregates

C. Section on the Sense Spheres

D. Section on the Factors of Enlightenment

E. Section on the Noble Truths

Exposition of the Truth of Suffering

Exposition of the Truth of the Arising of Suffering

Exposition of the Truth of the Cessation of Suffering

Exposition of the Truth of the Path

6. Satipaṭṭhānabhāvanānisaṃso

6. The Results of Practising the Establishing of Awareness

Notes (subscript numbers are explained in the endnotes to this book)

Note on the Pronunciation of Pāli
Pāli was a spoken language of northern India in the time of Gotama the
Buddha. It was written in the Brāhmī script in India in the time of
Emperor Aśoka and has been preserved in the scripts of the various
countries where the language has been maintained. In Roman script the
following set of diacritical marks are used to indicate the proper
pronunciation.

The alphabet consists of forty-one characters: eight vowels and thirty-three consonants.

Vowels: a, ā, i, ī, u, ū, e, o

Consonants:

Velar: k kh g gh ṅ

Palatal: c ch j jh ñ

Retroflex: ṭ ṭh ḍ ḍh ṇ

Dental: t th d dh n

Labial: p ph b bh m

Miscellaneous: y, r, l, v, s, h, ḷ, ṃ

The vowels a, i, u are short; ā, ī, ū are long; e and o are
pronounced long except before double consonants: deva, mettā; loka,
phoṭṭhabbā.

a is pronounced like ‘a’ in ‘about’; ā like ‘a’ in ‘father’;

i is pronounced like ‘i’ in ‘mint’; ī like ‘ee’ in ‘see’;

u is pronounced like ‘u’ in ‘put’; ū like ‘oo’ in ‘pool’.

The consonant c is pronounced as in the ‘ch’ in ‘church’. All the
aspirated consonants are pronounced with an audible expulsion of breath
following the normal unaspirated sound. Therefore th is not as in
‘three’ but more like the sound in ‘Thailand’, and ph is not as in
‘photo’ but rather is pronounced ‘p’ accompanied by an expulsion of
breath.

The retroflex consonants, ṭ, ṭh, ḍ, ḍh, ṇ are pronounced with the
tip of the tongue turned back, whereas in the dentals, t, th, d, dh, n,
it touches the upper front teeth.

The palatal nasal, ñ, is the same as the Spanish ‘ñ’, as in señor.
The velar nasal, ṅ, is pronounced like ‘ng’ in ‘singer’ but occurs only
with the other consonants in its group: ṅk, ṅkh,ṅg, ṅgh. The
pronunciation of ṃ is similar to ṅ but occurs most commonly as a
terminal nasalization: ‘evaṃ me sutaṃ’. The Pāli v is a soft ‘v’ or ‘w’
and ḷ, produced with the tongue retroflexed, is almost a combined ‘rl’
sound.

Vedanā in the Practice of Satipaṭṭhāna
Vipassana Research Institute

The practice of the four-fold satipaṭṭhāna, the establishing of
awareness, was highly praised by the Buddha in the suttas. Mentioning
its importance in the Mahāsatipaṭṭhāna Sutta, the Buddha called it
ekāyano maggo - the only way for the purification of beings, for
overcoming sorrow, for extinguishing suffering, for walking on the path
of truth and for realising nibbāna (liberation).1

In this sutta, the Buddha presented a practical method for
developing self-knowledge by means of kāyānupassanā (observation of the
body), vedanānupassanā (observation of sensations), cittānupassanā
(observation of the mind), and dhammānupassanā (observation of the
contents of the mind).2

To explore the truth about ourselves, we must examine what we are:
body and mind. We must learn to observe these directly within ourselves.
Accordingly, we must keep three points in mind: 1) The reality of the
body may be imagined by contemplation, but to experience it directly one
must work with vedanā (body sensations) arising within it. 2)
Similarly, the actual experience of the mind is attained by working with
the contents of the mind. Therefore, in the same way as body and
sensations cannot be experienced separately, the mind cannot be observed
apart from the contents of the mind. 3) Mind and matter are so closely
inter-related that the contents of the mind always manifest themselves
as sensations in the body. For this reason the Buddha said:

Vedanā-samosaraṇā sabbe dhammā.3
Everything that arises in the mind flows together with sensations.

Therefore, observation of sensations offers a means - indeed the
only means - to examine the totality of our being, physical as well as
mental.

Broadly speaking, the Buddha refers to five types of vedanā:

Sukhā vedanā - pleasant sensations
Dukkhā vedanā - unpleasant sensations
Somanassa vedanā - pleasant mental feeling
Domanassa vedanā - unpleasant mental feeling
Adukkhamasukhā vedanā - neither unpleasant nor pleasant sensations.
In all references to vedanā in the Satipaṭṭhāna Sutta the Buddha speaks
of sukhā vedanā, dukkhā vedanā, i.e., the body sensations; or
adukkhamasukhā vedanā, which in this context also clearly denotes
neutral body sensations.

The strong emphasis is on body sensations because they work as a
direct avenue for the attainment of fruition (nibbāna) by means of
“strong dependence condition” (upanissaya-paccayena paccayo), i.e., the
nearest dependent condition for our liberation. This fact is succinctly
highlighted in the Paṭṭhāna, the seventh text of Abhidhamma Piṭaka under
the Pakatūpanissaya, where it is stated:

Kāyikaṃ sukhaṃ kāyikassa sukhassa, kāyikassa dukkhassa, phalasamāpattiyā upanissayapaccayena paccayo.

Kāyikaṃ dukkhaṃ kāyikassa sukhassa, kāyikassa dukkhassa, phalasamāpattiyā upanissayapaccayena paccayo.

Utu kāyikassa sukhassa, kāyikassa dukkhassa, phalasamāpattiyā upanissayapaccayena paccayo.

Bhojanaṃ kāyikassa sukhassa, kāyikassa dukkhassa, phalasamāpattiyā upanissayapaccayena paccayo.

Senāsanaṃ kāyikassa sukhassa, kāyikassa dukkhassa, phalasamāpattiyā upanissayapaccayena paccayo.4

Pleasant body sensation is related to pleasant sensation of the
body, unpleasant sensation of the body, and attainment of fruition
(nibbāna) by strong dependence condition.

Unpleasant body sensation is related to pleasant sensation of the
body, unpleasant sensation of the body, and attainment of fruition by
strong dependence condition.

The season (or surrounding environment) is related to pleasant
sensation of the body, unpleasant sensation of the body, and attainment
of fruition by strong dependence condition.

Food is related to pleasant sensation of the body, unpleasant
sensation of the body, and attainment of fruition by strong dependence
condition.

Lying down and sitting (i.e., the mattress and cushions, or the
position of lying, sitting, etc.) is related to pleasant sensation of
the body, unpleasant sensation of the body, and attainment of fruition
by strong dependence condition.

From the above statement it is clear how important vedanā,
sensation, is on the path of liberation. The pleasant and unpleasant
body sensations, the surrounding environment (utu), the food we eat
(bhojanaṃ), and the sleeping and sitting position, the mattress or
cushions used, etc. (senāsanaṃ) are all responsible for ongoing body
sensations of one type or another. When the sensations are experienced
properly, as the Buddha explained in Mahāsatipaṭṭhāna Sutta, these
become the nearest dependent condition for our liberation.

There are four dimensions to our nature: the body and its
sensations, and the mind and its contents. These provide four avenues
for the establishing of awareness in satipaṭṭhāna. In order that the
observation be complete, we must experience every facet, which we can
only do by means of vedanā. This exploration of truth will remove the
delusions we have about ourselves.

In the same way, to come out of the delusion about the world
outside, we must explore how the outside world interacts with our own
mind-and-matter phenomenon, our own self. The outside world comes in
contact with the individual only at the six sense doors: the eye, ear,
nose, tongue, body and mind. Since all these sense doors are contained
in the body, every contact of the outside world is at the body level.

The traditional spiritual teachers of India, before the Buddha, in
his day and afterwards, expressed the view that craving causes suffering
and that to remove suffering one must abstain from the objects of
craving. This belief led to various practices of penance and extreme
abstinence from external stimuli. In order to develop detachment, the
Buddha took a different approach. Having learned to examine the depths
of his own mind, he realized that between the external object and the
mental reflex of craving is a missing link: vedanā. Whenever we
encounter an object through the five physical senses or the mind, a
sensation arises; and based on the sensation, taṇhā (craving) arises. If
the sensation is pleasant we crave to prolong it, if it is unpleasant
we crave to be rid of it. It is in the chain of Dependent Origination
(paṭiccasamuppāda) that the Buddha expressed his profound discovery:

Saḷāyatana-paccayā phasso
Phassa-paccayā vedanā
Vedanā-paccayā taṇhā.5

Dependent on the six sense-spheres, contact arises.
Dependent on contact, sensation arises.
Dependent on sensation, craving arises.

The immediate cause for the arising of craving and, consequently, of
suffering is not something outside of us but rather the sensations that
occur within us.

Therefore, just as the understanding of vedanā is absolutely
essential to understand the interaction between mind and matter within
ourselves, the same understanding of vedanā is essential to understand
the interaction of the outside world with the individual.

If this exploration of truth were to be attempted by contemplation
or intellectualization, we could easily ignore the importance of vedanā.
However, the crux of the Buddha’s teaching is the necessity of
understanding the truth not merely at the intellectual level, but by
direct experience. For this reason vedanā is defined as follows:

Yā vedeti ti vedanā, sā vediyati lakkhaṇā, anubhavanarasā…6

That which feels the object is vedanā; its characteristic is to feel, it is the essential taste of experience…

However, merely to feel the sensations within is not enough to
remove our delusions. Instead, it is essential to understand the
ti-lakkhaṇā (three characteristics) of all phenomena. We must directly
experience anicca (impermanence), dukkha (suffering), and anatta
(selflessness) within ourselves. Of these three, the Buddha always
stressed the importance of anicca because the realization of the other
two will easily follow when we experience deeply the characteristic of
impermanence. In the Meghiya Sutta of the Udāna he said:

Aniccasaññino hi, Meghiya, anattasaññā saṇṭhāti, anattasaññī asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme nibbānaṃ.7

In one, Meghiya, who perceives impermanence, the perception of
selflessness is established. One who perceives what is selfless wins the
uprooting of the pride of egotism in this very life, and thus realizes
nibbāna.

Therefore, in the practice of satipaṭṭhāna, the experience of
anicca, arising and passing away, plays a crucial role. This experience
of anicca as it manifests in the mind and body is also called vipassanā.
The practice of Vipassana is the same as the practice of satipaṭṭhāna.

The Mahāsatipaṭṭhāna Sutta begins with the observation of the body.
Here several different starting points are explained: observing
respiration, giving attention to bodily movements, etc. It is from these
points that we can progressively develop vedanānupassanā,
cittānupassanā and dhammānupassanā. However, no matter from which point
the journey starts, stages come which everyone must pass through on the
way to the final goal. These are described in important sentences
repeated not only at the end of each section of kāyānupassanā but also
at the end of vedanānupassanā, cittānupassanā and each section of
dhammānupassanā. They are:

Samudaya-dhammānupassī vā viharati.
Vaya-dhammānupassī vā viharati.
Samudaya-vaya-dhammānupassī vā viharati.8
One dwells observing the phenomenon of arising.
One dwells observing the phenomenon of passing away.
One dwells observing the phenomenon of arising and passing away.
These sentences reveal the essence of the practice of satipaṭṭhāna.
Unless these three levels of anicca are experienced, we will not develop
paññā (wisdom) - the equanimity based on the experience of
impermanence - which leads to detachment and liberation. Therefore, in
order to practise any of the four-fold satipaṭṭhānā we have to develop
the constant thorough understanding of impermanence which in Pāli is
known as sampajañña.

Sampajañña has been often misunderstood. In the colloquial language
of the day, it also had the meaning of “knowingly.” For example, the
Buddha has spoken of sampajānamusā bhāsitā,9 and sampajāna musāvāda10
which means “consciously, or knowingly, to speak falsely.” This
superficial meaning of the term is sufficient in an ordinary context.
But whenever the Buddha speaks of vipassanā, of the practice leading to
purification, to nibbāna, as here in this sutta, then sampajañña has a
specific, technical significance.

To remain sampajāno (the adjective form of sampajañña), one must
meditate on the impermanence of phenomena (anicca-bodha), objectively
observing mind and matter without reaction. The understanding of
samudaya-vaya-dhammā (the nature of arising and passing away) cannot be
by contemplation, which is merely a process of thinking, or by
imagination or even by believing; it must be performed with paccanubhoti
11 (direct experience), which is yathābhūta-ñāṇa-dassana 12
(experiential knowledge of the reality as it is). Here the observation
of vedanā plays its vital role, because with vedanā a meditator very
clearly and tangibly experiences samudaya-vaya (arising and passing
away). Sampajañña, in fact, is directly perceiving the arising and
passing away of vedanā, wherein all four facets of our being are
included.

It is for this reason that the three essential qualities - to remain
ātāpī (ardent), sampajāno, and satimā (aware) - are invariably repeated
for each of the four satipaṭṭhānas. And as the Buddha explained,
sampajañña is observing the arising and passing away of vedanā.13 Hence
the part played by vedanā in the practice of satipaṭṭhāna should not be
ignored or this practice of satipaṭṭhāna will not be complete.

In the words of the Buddha:

Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
Imā kho, bhikkhave, tisso vedanā. Imāsaṃ kho, bhikkhave, tissannaṃ vedanānaṃ pariññāya cattāro satipaṭṭhānā bhāvetabbā.14

Meditators, there are three types of body sensations. What are the
three? Pleasant sensations, unpleasant sensations and neutral
sensations. Practise, meditators, the four-fold satipaṭṭhānā for the
complete understanding of these three sensations.

The practice of satipaṭṭhāna, which is the practice of Vipassana, is
complete only when one directly experiences impermanence. Sensations
provide the nexus where the entire mind and body are tangibly revealed
as impermanent phenomena, leading to liberation.

References

1. Dīgha-nikāya: VRI II. 373; PTS II. 290

2. Loc. cit.

3. Aṅguttara-nikāya, VRI II, 58; PTS V, 107

4. Paṭṭhāna, Vol. I, Kusalatika: VRI, 324

5. Vinaya, Mahāvagga: VRI, 1; PTS 2

6. Abhidhammattha-saṅgaho, Hindi translation and commentary by Ven.
Dr. U Rewata Dhamma, Varanaseya Sanskrit Vishva-vidyalaya, Varanasi,
Vol. I p. 101. By using the term anubhavanarasā, the commentator is
pointing to the fact that the essence of experience itself is vedanā,
the sensations on the body.

7. Udāna: VRI, 31; PTS, 37

8. Dīgha-nikāya: VRI II. 374-404; PTS II. 292-314

9. Dīgha-nikāya: VRI III. 62; PTS III 45. Aṅguttara-nikāya : VRI I, Tikanipāta, 28; PTS I. 128

10. Vinaya, Pācittiya: VRI, 3; PTS 2

11. Majjhima-nikāya: VRI I. 455; PTS I. 295; Saṃyutta-nikāya: VRI III. 512, 823 ff., 839 ff.; PTS V. 217, 264ff., 286 ff.

12. Aṅguttara-nikāya: VRI II, Pañcakanipāta, 24, 168, Sattakanipāta,
65, VRI III, Aṭṭhakanipāta, 81; PTS III, 19, 200; IV, 99, 336

13. Saṃyutta-nikāya: VRI III. 401; PTS V. 180

14. Ibid.: VRI III. 415; PTS V. 180

_____________________________

Note: Pāli references are from the Chaṭṭha Saṅgāyana edition of the
Tipiṭaka, published by the Vipassana Research Institute (VRI), giving
book and paragraph number, followed by the Pali Text Society (PTS)
edition, giving book and page number.

Namo Tassa

Bhagavato Arahato

Sammāsambuddhassa

Mahāsatipaṭṭhāna Sutta
The Great Discourse on the Establishing of Awareness
Evaṃ me sutaṃ.

Ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ
nigamo. Tatra kho bhagavā bhikkhū āmantesi, ‘Bhikkhavo’1 ti. ‘Bhaddante’
ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca:

Thus have I heard:

At one time the Enlightened One was staying among the Kurus at
Kammāsadhamma, a market town of the Kuru people. There the Enlightened
One addressed the monks thus: “Monks,”1 and they replied, “Venerable
Sir!” Then the Enlightened One spoke as follows:

1. Uddeso

1. Introduction

Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ
samatikkamāya, dukkhadomanassānaṃ atthaṅgamāya, ñāyassa adhigamāya,
nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā.2

This is the one and only way, monks, for the purification of beings,
for the overcoming of sorrow and lamentation, for the extinguishing of
suffering and grief, for walking on the path of truth, for the
realisation of nibbāna: that is to say, the fourfold establishing of
awareness.2

Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati
ātāpī sampajāno3 satimā, vineyya loke abhijjhādomanassaṃ. Vedanāsu
vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhādomanassaṃ. Citte cittānupassī viharati ātāpī sampajāno satimā,
vineyya loke abhijjhādomanassaṃ. Dhammesu dhammānupassī viharati ātāpī
sampajāno satimā, vineyya loke abhijjhādomanassaṃ.4

Which four? Here, monks, a monk dwells ardent with awareness and
constant thorough understanding of impermanence, 3 observing body in
body, having removed craving and aversion towards the world [of mind and
matter]; he dwells ardent with awareness and constant thorough
understanding of impermanence, observing sensations in sensations,
having removed craving and aversion towards the world [of mind and
matter]; he dwells ardent with awareness and constant thorough
understanding of impermanence, observing mind in mind, having removed
craving and aversion towards the world [of mind and matter]; he dwells
ardent with awareness and constant thorough understanding of
impermanence, observing mental contents in mental contents, having
removed craving and aversion towards the world [of mind and matter].4

2. Kāyānupassanā

2. The Observation of Body

A. Ānāpānapabbaṃ

A. Section on Respiration

Kathaṃ ca pana, bhikkhave, bhikkhu kāye kāyānupassī viharati?

And how, monks, does a monk dwell observing body in body?

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā
suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya,
parimukhaṃ satiṃ upaṭṭhapetvā. So sato va assasati, sato va passasati.
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ ti pajānāti,5 dīghaṃ vā passasanto
‘dīghaṃ passasāmī’ ti pajānāti. Rassaṃ vā assasanto ‘rassaṃ assasāmī’
ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ ti pajānāti.
‘Sabbakāyapaṭisaṃvedī assasissāmī’ ti sikkhati, ‘sabbakāyapaṭisaṃvedī
passasissāmī’ ti sikkhati. ‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ ti
sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ ti sikkhati.

Here a monk, having gone into the forest, or to the foot of a tree,
or to an empty room, sits down cross-legged, keeps his body upright and
fixes his awareness in the area around the mouth. With this awareness,
he breathes in, with this awareness, he breathes out. Breathing in a
deep breath, he understands properly:5 “I am breathing in a deep
breath.” Breathing out a deep breath, he understands properly: “I am
breathing out a deep breath.” Breathing in a shallow breath, he
understands properly: “I am breathing in a shallow breath.” Breathing
out a shallow breath, he understands properly: “I am breathing out a
shallow breath.” In this way he trains himself: “Feeling the whole body,
I shall breathe in.” “Feeling the whole body, I shall breathe out,”
thus he trains himself. “With the bodily activities calmed, I shall
breathe in,” thus he trains himself. “With the bodily activities calmed,
I shall breathe out,” thus he trains himself.

Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā
dīghaṃ vā añchanto ‘dīghaṃ añchāmī’ ti pajānāti, rassaṃ vā añchanto
‘rassaṃ añchāmī’ ti pajānāti. Evameva kho, bhikkhave, bhikkhu dīghaṃ vā
assasanto ‘dīghaṃ assasāmī’ ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ
passasāmī’ ti pajānāti, rassaṃ vā assasanto ‘rassaṃ assasāmī’ ti
pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ ti pajānāti.
‘Sabbakāyapaṭisaṃvedī assasissāmī’ ti sikkhati, ‘sabbakāyapaṭisaṃvedī
passasissāmī’ ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ ti
sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ ti sikkhati.

Just as a skilful turner or a turner’s apprentice, while making a
long turn understands properly: “I am making a long turn,” and while
making a short turn, understands properly: “I am making a short turn,”
just so, the monk, breathing in a deep breath, understands properly: “I
am breathing in a deep breath.” Breathing in a shallow breath, he
understands properly: “I am breathing in a shallow breath.” Breathing
out a deep breath, he understands properly: “I am breathing out a deep
breath.” Breathing out a shallow breath, he understands properly: “I am
breathing out a shallow breath.” In this way he trains himself: “Feeling
the whole body, I shall breathe in.” “Feeling the whole body, I shall
breathe out,” thus he trains himself. “With the bodily activities
calmed, I shall breathe in,” thus he trains himself. “With the bodily
activities calmed, I shall breathe out,” thus he trains himself.

Iti6 ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā7 vā kāye
kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati,
samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā
kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati,
‘atthi kāyo’8 ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva
ñāṇamattāya paṭissatimattāya9 anissito ca viharati, na ca kiñci loke
upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus6 he dwells observing body in body internally, or he dwells
observing body in body externally, or he dwells observing body in body
both internally and externally.7 Thus he dwells observing the phenomenon
of arising in the body, thus he dwells observing the phenomenon of
passing away in the body, thus he dwells observing the phenomenon of
arising and passing away in the body. Now his awareness is established:
“This is body!”8 Thus he develops his awareness to such an extent that
there is mere understanding along with mere awareness.9 In this way he
dwells detached, without clinging towards anything in the world [of mind
and matter]. This is how, monks, a monk dwells observing body in body.

B. Iriyāpathapabbaṃ

B. Section on Postures

Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ ti
pajānāti, ṭhito vā ‘ṭhitomhī’ ti pajānāti, nisinno vā ‘nisinnomhī’ ti
pajānāti, sayāno vā ‘sayānomhī’ ti pajānāti. Yathā yathā vā panassa kāyo
paṇihito hoti, tathā tathā naṃ pajānāti.10

Again, monks, a monk while he is walking, understands properly: “I
am walking”; while he is standing, he understands properly: “I am
standing”; while he is sitting, he understands properly: “I am sitting”;
while he is lying down, he understands properly: “I am lying down.” In
whichever position he disposes his body, he understands it properly.10

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye
kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati,
samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā
kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati,
‘atthi kāyo’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya
paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ
pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing body in body internally, or he dwells
observing body in body externally, or he dwells observing body in body
both internally and externally. Thus he dwells observing the phenomenon
of arising in the body, thus he dwells observing the phenomenon of
passing away in the body, thus he dwells observing the phenomenon of
arising and passing away in the body. Now his awareness is established:
“This is body!” Thus he develops his awareness to such an extent that
there is mere understanding along with mere awareness. In this way he
dwells detached, without clinging towards anything in the world [of mind
and matter]. This is how, monks, a monk dwells observing body in body.

C. Sampajānapabbaṃ

C. Section on Constant Thorough Understanding of Impermanence

Puna caparaṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī
hoti,11 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.

Again, monks, a monk, while going forward or backward, he does so
with constant thorough understanding of impermanence;11 whether he is
looking straight ahead or looking sideways, he does so with constant
thorough understanding of impermanence; while he is bending or
stretching, he does so with constant thorough understanding of
impermanence; whether wearing his robes or carrying his bowl, he does so
with constant thorough understanding of impermanence; whether he is
eating, drinking, chewing or savouring, he does so with constant
thorough understanding of impermanence; while attending to the calls of
nature, he does so with constant thorough understanding of impermanence;
whether he is walking, standing, sitting, sleeping or waking, speaking
or in silence, he does so with constant thorough understanding of
impermanence.

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye
kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati,
samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā
kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati,
‘atthi kāyo’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya
paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ
pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing body in body internally, or he dwells
observing body in body externally, or he dwells observing body in body
both internally and externally. Thus he dwells observing the phenomenon
of arising in the body, thus he dwells observing the phenomenon of
passing away in the body, thus he dwells observing the phenomenon of
arising and passing away in the body. Now his awareness is established:
“This is body!” Thus he develops his awareness to such an extent that
there is mere understanding along with mere awareness. In this way he
dwells detached, without clinging towards anything in the world [of mind
and matter]. This is how, monks, a monk dwells observing body in body.

D. Paṭikūlamanasikārapabbaṃ

D. Section on Reflections on Repulsiveness

Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ, uddhaṃ pādatalā adho
kesamatthakā, tacapariyantaṃ pūraṃ nānappakārassa asucino
paccavekkhati: ‘Atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ
nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ
papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ
sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ’ ti.

Again, monks, a monk reflects on this very body, that is covered
with skin and full of impurities of all kinds from the soles of the feet
upwards and from the hair of the head downwards, considering thus: “In
this body, there are hairs of the head, hairs of the skin, nails, teeth,
skin, flesh, sinews, bones, marrow, kidney, heart, liver, pleura,
spleen, lungs, intestines, mesentery, stomach with its contents, faeces,
bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal
mucus, synovial fluid and urine.”

Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa
dhaññassa, seyyathidaṃ sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ
taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya: ‘Ime sālī
ime vīhī, ime muggā, ime māsā, ime tilā, ime taṇḍulā’ ti; evameva kho,
bhikkhave, bhikkhu imameva kāyaṃ, uddhaṃ pādatalā adho kesamatthakā,
tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: ‘Atthi
imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ
vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ
udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo
siṅghāṇikā lasikā muttaṃ’ ti.

Just as if there were a double-mouthed provision bag, full of
various kinds of grains and seeds, such as hill-paddy, paddy,
mung-beans, cow-peas, sesame seeds and husked rice, and as if there were
a man with discerning eyes, who, after having opened that bag would
examine the contents, saying: “This is hill-paddy, this is paddy, these
are mung-beans, these are cow-peas, these are sesame seeds and this is
husked rice”; in this same way, monks, a monk reflects on this very
body, that is covered with skin and full of impurities of all kinds from
the soles of the feet upwards and from the hair of the head downwards,
considering thus: “In this body, there are hairs of the head, hairs of
the skin, nails, teeth, skin, flesh, sinews, bones, marrow, kidney,
heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach with
its contents, faeces, bile, phlegm, pus, blood, sweat, fat, tears,
grease, saliva, nasal mucus, synovial fluid and urine.”

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye
kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati,
samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā
kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati,
‘atthi kāyo’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya
paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ
pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing body in body internally, or he dwells
observing body in body externally, or he dwells observing body in body
both internally and externally. Thus he dwells observing the phenomenon
of arising in the body, thus he dwells observing the phenomenon of
passing away in the body, thus he dwells observing the phenomenon of
arising and passing away in the body. Now his awareness is established:
“This is body!” Thus he develops his awareness to such an extent that
there is mere understanding along with mere awareness. In this way he
dwells detached, without clinging towards anything in the world [of mind
and matter]. This is how, monks, a monk dwells observing body in body.

E. Dhātumanasikārapabbaṃ

E. Section on the Reflections on the Material Elements

Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ
yathāpaṇihitaṃ dhātuso paccavekkhati: ‘Atthi imasmiṃ kāye pathavīdhātu
āpodhātu tejodhātu vāyodhātū’ ti.

Again, monks, a monk reflects on this very body, however it is
placed or disposed, considering it according to the characteristic of
each element: “In this body, there is the earth-element, the
water-element, the fire-element and the air-element.”

Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ
vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa; evameva kho,
bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso
paccavekkhati: ‘Atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu
vāyodhātū’ ti.

Just as if, monks, a skilful cow-butcher or his apprentice, after
having slaughtered a cow and having divided it into portions, would sit
down at the junction of four roads; in the same way, monks, a monk
reflects on this very body, however it is placed or disposed,
considering the material elements: “In this body, there is the
earth-element, the water-element, the fire-element and the air-element.”

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye
kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati,
samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā
kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati,
‘atthi kāyo’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya
paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ
pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing body in body internally, or he dwells
observing body in body externally, or he dwells observing body in body
both internally and externally. Thus he dwells observing the phenomenon
of arising in the body, thus he dwells observing the phenomenon of
passing away in the body, thus he dwells observing the phenomenon of
arising and passing away in the body. Now his awareness is established:
“This is body!” Thus he develops his awareness to such an extent that
there is mere understanding along with mere awareness. In this way he
dwells detached, without clinging towards anything in the world [of mind
and matter]. This is how, monks, a monk dwells observing body in body.

F. Navasivathikapabbaṃ

F. Section on the Nine Charnel-ground Observations

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ
sivathikāya chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā
uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. So imameva kāyaṃ upasaṃharati:
‘ayaṃ pi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ ti.

Again, monks, a monk, when he sees a dead body that has been thrown
in a charnel-ground, dead for one, two or three days, swollen, blue and
festering, regarding his own body considers thus: “Indeed, this body is
of the same nature, it will become like that and cannot escape it.”

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye
kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati,
samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā
kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati,
‘atthi kāyo’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya
paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ
pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing body in body internally, or he dwells
observing body in body externally, or he dwells observing body in body
both internally and externally. Thus he dwells observing the phenomenon
of arising in the body, thus he dwells observing the phenomenon of
passing away in the body, thus he dwells observing the phenomenon of
arising and passing away in the body. Now his awareness is established:
“This is body!” Thus he develops his awareness to such an extent that
there is mere understanding along with mere awareness. In this way he
dwells detached, without clinging towards anything in the world [of mind
and matter]. This is how, monks, a monk dwells observing body in body.

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ
sivathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ
gijjhehi vā khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ
byagghehi vā khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā khajjamānaṃ
vividhehi vā pāṇakajātehi khajjamānaṃ. So imameva kāyaṃ upasaṃharati:
‘ayaṃ pi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ ti.

Again, monks, a monk, when he sees a dead body that has been thrown
in a charnel-ground, being eaten by crows, being eaten by vultures,
being eaten by falcons, being eaten by herons, being eaten by dogs,
being eaten by tigers, being eaten by leopards, being eaten by jackals
and being eaten by different kinds of creatures, regarding his own body
considers thus: “Indeed, this body is of the same nature, it will become
like that and cannot escape it.”

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye
kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati,
samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā
kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati,
‘atthi kāyo’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya
paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ
pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing body in body internally, or he dwells
observing body in body externally, or he dwells observing body in body
both internally and externally. Thus he dwells observing the phenomenon
of arising in the body, thus he dwells observing the phenomenon of
passing away in the body, thus he dwells observing the phenomenon of
arising and passing away in the body. Now his awareness is established:
“This is body!” Thus he develops his awareness to such an extent that
there is mere understanding along with mere awareness. In this way he
dwells detached, without clinging towards anything in the world [of mind
and matter]. This is how, monks, a monk dwells observing body in body.

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ
sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ.
So imameva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃdhammo evaṃbhāvī
evaṃanatīto’ ti.

Again, monks, a monk, when he sees a dead body that has been thrown
in a charnel-ground, reduced to a skeleton with some flesh and blood
attached to it and held together by tendons, regarding his own body
considers thus: “Indeed, this body is of the same nature, it will become
like that and cannot escape it.”

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye
kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati,
samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā
kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati,
‘atthi kāyo’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya
paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ
pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing body in body internally, or he dwells
observing body in body externally, or he dwells observing body in body
both internally and externally. Thus he dwells observing the phenomenon
of arising in the body, thus he dwells observing the phenomenon of
passing away in the body, thus he dwells observing the phenomenon of
arising and passing away in the body. Now his awareness is established:
“This is body!” Thus he develops his awareness to such an extent that
there is mere understanding along with mere awareness. In this way he
dwells detached, without clinging towards anything in the world [of mind
and matter]. This is how, monks, a monk dwells observing body in body.

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ
sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ
nhārusambandhaṃ. So imameva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃdhammo evaṃbhāvī evaṃanatīto’ ti.

Again, monks, a monk, when he sees a dead body that has been thrown
in a charnel-ground, reduced to a skeleton without any flesh but smeared
with blood and held together by tendons, regarding his own body
considers thus: “Indeed, this body is of the same nature, it will become
like that and cannot escape it.”

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye
kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati,
samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā
kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati,
‘atthi kāyo’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya
paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ
pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing body in body internally, or he dwells
observing body in body externally, or he dwells observing body in body
both internally and externally. Thus he dwells observing the phenomenon
of arising in the body, thus he dwells observing the phenomenon of
passing away in the body, thus he dwells observing the phenomenon of
arising and passing away in the body. Now his awareness is established:
“This is body!” Thus he develops his awareness to such an extent that
there is mere understanding along with mere awareness. In this way he
dwells detached, without clinging towards anything in the world [of mind
and matter]. This is how, monks, a monk dwells observing body in body.

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ
sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ
nhārusambandhaṃ. So imameva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃdhammo evaṃbhāvī evaṃanatīto’ ti.

Again, monks, a monk, when he sees a dead body that has been thrown
in a charnel-ground, reduced to a skeleton without any flesh or blood,
held together by tendons, regarding his own body considers thus:
“Indeed, this body is of the same nature, it will become like that and
cannot escape it.”

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye
kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati,
samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā
kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati,
‘atthi kāyo’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya
paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ
pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing body in body internally, or he dwells
observing body in body externally, or he dwells observing body in body
both internally and externally. Thus he dwells observing the phenomenon
of arising in the body, thus he dwells observing the phenomenon of
passing away in the body, thus he dwells observing the phenomenon of
arising and passing away in the body. Now his awareness is established:
“This is body!” Thus he develops his awareness to such an extent that
there is mere understanding along with mere awareness. In this way he
dwells detached, without clinging towards anything in the world [of mind
and matter]. This is how, monks, a monk dwells observing body in body.

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ
sivathikāya chaḍḍitaṃ aṭṭhikāni apagatasambandhāni disā vidisā
vikkhittāni, aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena
gopphakaṭṭhikaṃ aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena
kaṭiṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena piṭṭhiṭṭhikaṃ aññena
khandhaṭṭhikaṃ aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena
dantaṭṭhikaṃ aññena sīsakaṭāhaṃ. So imameva kāyaṃ upasaṃharati: ‘ayaṃ pi
kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ ti.

Again, monks, a monk, when he sees a dead body that has been thrown
in a charnel-ground, reduced to disconnected bones, scattered in all
directions, here a bone of the hand, there a bone of the foot, here a
bone of the ankle, there a bone of the knee, here a bone of the thigh
and there a bone of the pelvis, here a bone of the spine, there a bone
of the back, again there a bone of the shoulder, here a bone of the
throat, there a bone of the chin, here a bone of the teeth and there a
bone of the skull, regarding his own body considers thus: “Indeed, this
body is of the same nature, it will become like that and cannot escape
it.”

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye
kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati,
samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā
kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati,
‘atthi kāyo’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya
paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ
pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing body in body internally, or he dwells
observing body in body externally, or he dwells observing body in body
both internally and externally. Thus he dwells observing the phenomenon
of arising in the body, thus he dwells observing the phenomenon of
passing away in the body, thus he dwells observing the phenomenon of
arising and passing away in the body. Now his awareness is established:
“This is body!” Thus he develops his awareness to such an extent that
there is mere understanding along with mere awareness. In this way he
dwells detached, without clinging towards anything in the world [of mind
and matter]. This is how, monks, a monk dwells observing body in body.

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ
sivathikāya chaḍḍitaṃ aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni. So
imameva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃdhammo evaṃbhāvī
evaṃanatīto’ ti.

Again, monks, a monk, when he sees a dead body that has been thrown
in a charnel-ground, reduced to bleached bones of conch-like colour,
regarding his own body considers thus: “Indeed, this body is of the same
nature, it will become like that and cannot escape it.”

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye
kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati,
samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā
kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati,
‘atthi kāyo’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya
paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ
pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing body in body internally, or he dwells
observing body in body externally, or he dwells observing body in body
both internally and externally. Thus he dwells observing the phenomenon
of arising in the body, thus he dwells observing the phenomenon of
passing away in the body, thus he dwells observing the phenomenon of
arising and passing away in the body. Now his awareness is established:
“This is body!” Thus he develops his awareness to such an extent that
there is mere understanding along with mere awareness. In this way he
dwells detached, without clinging towards anything in the world [of mind
and matter]. This is how, monks, a monk dwells observing body in body.

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ
sivathikāya chaḍḍitaṃ aṭṭhikāni puñjakitāni terovassikāni. So imameva
kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’
ti.

Again, monks, a monk, when he sees a dead body that has been thrown
in a charnel-ground, of bones that are piled up in a heap more than a
year old, regarding his own body considers thus: “Indeed, this body is
of the same nature, it will become like that and cannot escape it.”

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye
kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati,
samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā
kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati,
‘atthi kāyo’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya
paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ
pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing body in body internally, or he dwells
observing body in body externally, or he dwells observing body in body
both internally and externally. Thus he dwells observing the phenomenon
of arising in the body, thus he dwells observing the phenomenon of
passing away in the body, thus he dwells observing the phenomenon of
arising and passing away in the body. Now his awareness is established:
“This is body!” Thus he develops his awareness to such an extent that
there is mere understanding along with mere awareness. In this way he
dwells detached, without clinging towards anything in the world [of mind
and matter]. This is how, monks, a monk dwells observing body in body.

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ
sivathikāya chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ ti.

Again, monks, a monk, when he sees a dead body that has been thrown
in a charnel-ground, the bones having rotted away to powder, regarding
his own body considers thus: “Indeed, this body is of the same nature,
it will become like that and cannot escape it.”

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye
kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati,
samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā
kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati,
‘atthi kāyo’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya
paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ
pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing body in body internally, or he dwells
observing body in body externally, or he dwells observing body in body
both internally and externally. Thus he dwells observing the phenomenon
of arising in the body, thus he dwells observing the phenomenon of
passing away in the body, thus he dwells observing the phenomenon of
arising and passing away in the body. Now his awareness is established:
“This is body!” Thus he develops his awareness to such an extent that
there is mere understanding along with mere awareness. In this way he
dwells detached, without clinging towards anything in the world [of mind
and matter]. This is how, monks, a monk dwells observing body in body.

3. Vedanānupassanā

3. The Observation of Sensations

Kathaṃ ca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?

How, monks, does a monk dwell, observing sensations in sensations?

Idha, bhikkhave, bhikkhu sukhaṃ vā vedanaṃ vedayamāno ‘sukhaṃ
vedanaṃ vedayāmī’ ti pajānāti; dukkhaṃ vā vedanaṃ vedayamāno ‘dukkhaṃ
vedanaṃ vedayāmī’ ti pajānāti; adukkhamasukhaṃ vā vedanaṃ vedayamāno
‘adukkhamasukhaṃ vedanaṃ vedayāmī’ ti pajānāti. Sāmisaṃ vā sukhaṃ
vedanaṃ vedayamāno ‘sāmisaṃ sukhaṃ vedanaṃ vedayāmī’ ti pajānāti;
nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ sukhaṃ vedanaṃ
vedayāmī’ ti pajānāti. Sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘sāmisaṃ
dukkhaṃ vedanaṃ vedayāmī’ ti pajānāti; nirāmisaṃ vā dukkhaṃ vedanaṃ
vedayamāno ‘nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ ti pajānāti. Sāmisaṃ vā
adukkhamasukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ adukkhamasukhaṃ vedanaṃ
vedayāmī’ ti pajānāti; nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno
‘nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ ti pajānāti.12

Here, monks, a monk, while experiencing a pleasant sensation,
understands properly, “I am experiencing a pleasant sensation”; while
experiencing an unpleasant sensation, he understands properly, “I am
experiencing an unpleasant sensation”; while experiencing a
neither-unpleasant-nor-pleasant sensation, he understands properly, “I
am experiencing a neither-unpleasant-nor-pleasant sensation.” While he
is experiencing a pleasant sensation with attachment, he understands
properly, “I am experiencing a pleasant sensation with attachment”;
while he is experiencing a pleasant sensation without attachment, he
understands properly, “I am experiencing a pleasant sensation without
attachment”; while experiencing an unpleasant sensation with attachment,
he understands properly, “I am experiencing an unpleasant sensation
with attachment”; while experiencing an unpleasant sensation without
attachment, he understands properly, “I am experiencing an unpleasant
sensation without attachment”; while experiencing a
neither-unpleasant-nor-pleasant sensation with attachment, he
understands properly, “I am experiencing a
neither-unpleasant-nor-pleasant sensation with attachment”; while
experiencing a neither-unpleasant-nor-pleasant sensation without
attachment, he understands properly, “I am experiencing a
neither-unpleasant-nor-pleasant sensation without attachment.”12

Iti ajjhattaṃ vā vedanāsu vedanānupassī viharati, bahiddhā13 vā
vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu
vedanānupassī viharati, samudayadhammānupassī vā vedanāsu viharati,
vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā
vedanāsu viharati, ‘atthi vedanā’ ti vā panassa sati paccupaṭṭhitā hoti.
Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci
loke upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī
viharati.

Thus he dwells observing sensations in sensations internally, or he
dwells observing sensations in sensations externally,13 or he dwells
observing sensations in sensations both internally and externally. Thus
he dwells observing the phenomenon of arising in sensations, thus he
dwells observing the phenomenon of passing away in sensations, thus he
dwells observing the phenomenon of arising and passing away in
sensations. Now his awareness is established: “This is sensation!” Thus
he develops his awareness to such an extent that there is mere
understanding along with mere awareness. In this way he dwells detached,
without clinging towards anything in the world [of mind and matter].
This is how, monks, a monk dwells observing sensations in sensations.

4. Cittānupassanā

4. The Observation of Mind

Kathaṃ ca pana, bhikkhave, bhikkhu citte14 cittānupassī viharati?

Again, monks, how does a monk dwell, observing mind in mind?14

Idha, bhikkhave, bhikkhu sarāgaṃ vā cittaṃ ‘sarāgaṃ cittaṃ’ ti
pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittaṃ’ ti pajānāti, sadosaṃ vā
cittaṃ ‘sadosaṃ cittaṃ’ ti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ
cittaṃ’ ti pajānāti, samohaṃ vā cittaṃ ‘samohaṃ cittaṃ’ ti pajānāti,
vītamohaṃ vā cittaṃ ‘vītamohaṃ cittaṃ’ ti pajānāti, saṅkhittaṃ vā cittaṃ
‘saṅkhittaṃ cittaṃ’ ti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ
cittaṃ’15 ti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ cittaṃ’ ti
pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ cittaṃ’16 ti pajānāti,
sa-uttaraṃ vā cittaṃ ‘sa-uttaraṃ cittaṃ’ ti pajānāti, anuttaraṃ vā
cittaṃ ‘anuttaraṃ cittaṃ’17 ti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ
cittaṃ’ ti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittaṃ’18 ti
pajānāti, vimuttaṃ vā cittaṃ ‘vimuttaṃ cittaṃ’ ti pajānāti, avimuttaṃ vā
cittaṃ ‘avimuttaṃ cittaṃ’ ti pajānāti.

Here, monks, a monk understands properly mind with craving as mind
with craving, he understands properly mind free from craving as mind
free from craving, he understands properly mind with aversion as mind
with aversion, he understands properly mind free from aversion as mind
free from aversion, he understands properly mind with delusion as mind
with delusion, he understands properly mind free from delusion as mind
free from delusion, he understands properly collected mind as collected
mind, he understands properly a scattered mind as scattered mind,15 he
understands properly expanded mind as expanded mind, he understands
properly unexpanded mind as unexpanded mind,16 he understands properly
surpassable mind as surpassable mind, he understands properly
unsurpassable mind as unsurpassable mind,17 he understands properly
concentrated mind as concentrated mind, he understands properly
unconcentrated mind as unconcentrated mind,18 he understands properly
freed mind as freed mind, he understands properly not freed mind as not
freed mind.

Iti ajjhattaṃ vā citte cittānupassī viharati, bahiddhā vā citte
cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī
viharati,19 samudayadhammānupassī vā cittasmiṃ viharati,
vayadhammānupassī vā cittasmiṃ viharati, samudayavayadhammānupassī vā
cittasmiṃ viharati, ‘atthi cittaṃ’ ti vā panassa sati paccupaṭṭhitā
hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca
kiñci loke upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu citte cittānupassī
viharati.

Thus he dwells observing mind in mind internally, or he dwells
observing mind in mind externally, or he dwells observing mind in mind
both internally and externally.19 Thus he dwells observing the
phenomenon of arising in the mind, thus he dwells observing the
phenomenon of passing away in the mind, thus he dwells observing the
phenomenon of arising and passing away in the mind. Now his awareness is
established: “This is mind!” Thus he develops his awareness to such an
extent that there is mere understanding along with mere awareness. In
this way he dwells detached, without clinging towards anything in the
world [of mind and matter]. This is how, monks, a monk dwells observing
mind in mind.

5. Dhammānupassanā

5. The Observation of Mental Contents

A. Nīvaraṇapabbaṃ

A. The Section on the Hindrances

Kathaṃ ca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati?

Again, monks, how does a monk dwell, observing mental contents in mental contents?

Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati - pañcasu nīvaraṇesu.

Here, monks, a monk dwells, observing mental contents in mental contents, as regards the five hindrances.

Kathaṃ ca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati - pañcasu nīvaraṇesu?

How, monks, does a monk dwell, observing mental contents in mental contents, as regards the five hindrances?

Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ ‘atthi me
ajjhattaṃ kāmacchando’ ti pajānāti, asantaṃ vā ajjhattaṃ kāmacchandaṃ
‘natthi me ajjhattaṃ kāmacchando’ ti pajānāti, yathā ca anuppannassa
kāmacchandassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa
kāmacchandassa pahānaṃ hoti taṃ ca pajānāti, yathā ca pahīnassa
kāmacchandassa āyatiṃ anuppādo hoti taṃ ca pajānāti.

Here, monks, a monk, whenever sense desire is present in him, he
understands properly that, “Sense desire is present in me.” Whenever
sense desire is absent from him, he understands properly that, “Sense
desire is absent from me.” He understands properly, how sense desire
that has not yet arisen in him, comes to arise. He understands properly,
how sense desire that has now arisen in him, gets eradicated. He
understands properly, how sense desire that has now been eradicated,
will in future no longer arise in him.

Santaṃ vā ajjhattaṃ byāpādaṃ ‘atthi me ajjhattaṃ byāpādo’ ti
pajānāti, asantaṃ vā ajjhattaṃ byāpādaṃ ‘natthi me ajjhattaṃ byāpādo’ ti
pajānāti, yathā ca anuppannassa byāpādassa uppādo hoti taṃ ca pajānāti,
yathā ca uppannassa byāpādassa pahānaṃ hoti taṃ ca pajānāti, yathā ca
pahīnassa byāpādassa āyatiṃ anuppādo hoti taṃ ca pajānāti.

Whenever aversion is present in him, he understands properly that,
“Aversion is present in me.” Whenever aversion is absent from him, he
understands properly that, “Aversion is absent from me.” He understands
properly, how aversion that has not yet arisen in him, comes to arise.
He understands properly, how aversion that has now arisen in him, gets
eradicated. He understands properly, how aversion that has now been
eradicated, will in future no longer arise in him.

Santaṃ vā ajjhattaṃ thinamiddhaṃ ‘atthi me ajjhattaṃ thinamiddhaṃ’
ti pajānāti, asantaṃ vā ajjhattaṃ thinamiddhaṃ ‘natthi me ajjhattaṃ
thinamiddhaṃ’ ti pajānāti, yathā ca anuppannassa thinamiddhassa uppādo
hoti taṃ ca pajānāti, yathā ca uppannassa thinamiddhassa pahānaṃ hoti
taṃ ca pajānāti, yathā ca pahīnassa thinamiddhassa āyatiṃ anuppādo hoti
taṃ ca pajānāti.

Whenever sloth and torpor are present in him, he understands
properly that, “Sloth and torpor are present in me.” Whenever sloth and
torpor are absent from him, he understands properly that, “Sloth and
torpor are absent from me.” He understands properly, how sloth and
torpor that have not yet arisen in him, come to arise. He understands
properly, how sloth and torpor that have now arisen in him, get
eradicated. He understands properly, how sloth and torpor that have now
been eradicated, will in future no longer arise in him.

Santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘atthi me ajjhattaṃ
uddhaccakukkuccaṃ’ ti pajānāti, asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ
‘natthi me ajjhattaṃ uddhaccakukkuccaṃ’ ti pajānāti, yathā ca
anuppannassa uddhaccakukkuccassa uppādo hoti taṃ ca pajānāti, yathā ca
uppannassa uddhaccakukkuccassa pahānaṃ hoti taṃ ca pajānāti, yathā ca
pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti taṃ ca pajānāti.

Whenever agitation and remorse are present in him, he understands
properly that, “Agitation and remorse are present in me.” Whenever
agitation and remorse are absent from him, he understands properly that,
“Agitation and remorse are absent from me.” He understands properly,
how agitation and remorse that have not yet arisen in him, come to
arise. He understands properly, how agitation and remorse that have now
arisen in him, get eradicated. He understands properly, how agitation
and remorse that have now been eradicated, will in future no longer
arise in him.

Santaṃ vā ajjhattaṃ vicikicchaṃ ‘atthi me ajjhattaṃ vicikicchā’ ti
pajānāti, asantaṃ vā ajjhattaṃ vicikicchaṃ ‘natthi me ajjhattaṃ
vicikicchā’ ti pajānāti, yathā ca anuppannāya vicikicchāya uppādo hoti
taṃ ca pajānāti, yathā ca uppannāya vicikicchāya pahānaṃ hoti taṃ ca
pajānāti, yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti taṃ ca
pajānāti.

Whenever doubt is present in him, he understands properly that,
“Doubt is present in me.” Whenever doubt is absent from him, he
understands properly that, “Doubt is absent from me.” He understands
properly, how doubt that has not yet arisen in him, comes to arise. He
understands properly, how doubt that has now arisen in him, gets
eradicated. He understands properly, how doubt that has now been
eradicated, will in future no longer arise in him.

Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā
dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu
dhammānupassī viharati, samudayadhammānupassī vā dhammesu viharati,
vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā
dhammesu viharati, ‘atthi dhammā’ ti vā panassa sati paccupaṭṭhitā hoti.
Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci
loke upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu dhammesu dhammānupassī
viharati pañcasu nīvaraṇesu.

Thus he dwells observing mental contents in mental contents
internally, or he dwells observing mental contents in mental contents
externally, or he dwells observing mental contents in mental contents
both internally and externally. Thus he dwells observing the phenomenon
of arising in the mental contents, thus he dwells observing the
phenomenon of passing away in the mental contents, thus he dwells
observing the phenomenon of arising and passing away in the mental
contents. Now his awareness is established: “These are mental contents!”
Thus he develops his awareness to such an extent that there is mere
understanding along with mere awareness. In this way he dwells detached,
without clinging towards anything in the world [of mind and matter].
This is how, monks, a monk dwells observing mental contents in mental
contents as regards the five hindrances.

B. Khandhapabbaṃ

B. The Section on the Aggregates

Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.20

Again, monks, a monk dwells, observing mental contents in mental contents, as regards the five aggregates of clinging.20

Kathaṃ ca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu?

How, monks, does a monk dwell, observing mental contents in mental contents, as regards the five aggregates of clinging?

Idha, bhikkhave, bhikkhu, ‘iti rūpaṃ, iti rūpassa samudayo, iti
rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya
atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti
saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti
viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ ti.

Here, monks, a monk [understands properly]: “Such is matter, such is
the arising of matter, such is the passing away of matter; such are
sensations, such is the arising of sensations, such is the passing away
of sensations; such is perception, such is the arising of perception,
such is the passing away of perception; such are reactions, such is the
arising of reactions, such is the passing away of reactions; such is
consciousness, such is the arising of consciousness, such is the passing
away of consciousness.”

Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā
dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu
dhammānupassī viharati, samudayadhammānupassī vā dhammesu viharati,
vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā
dhammesu viharati, ‘atthi dhammā’ ti vā panassa sati paccupaṭṭhitā hoti.
Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci
loke upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu dhammesu dhammānupassī
viharati pañcasu upādānakkhandhesu.

Thus he dwells observing mental contents in mental contents
internally, or he dwells observing mental contents in mental contents
externally, or he dwells observing mental contents in mental contents
both internally and externally. Thus he dwells observing the phenomenon
of arising in the mental contents, thus he dwells observing the
phenomenon of passing away in the mental contents, thus he dwells
observing the phenomenon of arising and passing away in the mental
contents. Now his awareness is established: “These are mental contents!”
Thus he develops his awareness to such an extent that there is mere
understanding along with mere awareness. In this way he dwells detached,
without clinging towards anything in the world [of mind and matter].
This is how, monks, a monk dwells observing mental contents in mental
contents as regards the five aggregates of clinging.

C. Āyatanapabbaṃ

C. The Section on the Sense Spheres

Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.

Again, monks, a monk dwells, observing mental contents in mental
contents, as regards the six internal and external sense spheres.

Kathaṃ ca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?

How, monks, does a monk dwell, observing mental contents in mental
contents, as regards the six internal and external sense spheres?

Idha, bhikkhave, bhikkhu cakkhuṃ ca pajānāti, rūpe ca pajānāti, yaṃ
ca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ taṃ ca pajānāti, yathā ca
anuppannassa saṃyojanassa uppādo hoti taṃ ca pajānāti, yathā ca
uppannassa saṃyojanassa pahānaṃ hoti taṃ ca pajānāti, yathā ca pahīnassa
saṃyojanassa āyatiṃ anuppādo hoti taṃ ca pajānāti.

Here, monks, a monk understands properly the eye, he understands
properly the visible object and he understands properly the bondage that
arises dependent on these two. He understands properly how the bondage
that has not yet arisen, comes to arise. He understands properly how the
bondage that has now arisen, gets eradicated. He understands properly
how that bondage that has now been eradicated, will in future no longer
arise.

Sotaṃ ca pajānāti, sadde ca pajānāti, yaṃ ca tadubhayaṃ paṭicca
uppajjati saṃyojanaṃ taṃ ca pajānāti, yathā ca anuppannassa saṃyojanassa
uppādo hoti taṃ ca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ
hoti taṃ ca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo
hoti taṃ ca pajānāti.

He understands properly the ear, he understands properly sound and
he understands properly the bondage that arises dependent on these two.
He understands properly how the bondage that has not yet arisen, comes
to arise. He understands properly how the bondage that has now arisen,
gets eradicated. He understands properly how that bondage that has now
been eradicated, will in future no longer arise.

Ghānaṃ ca pajānāti, gandhe ca pajānāti, yaṃ ca tadubhayaṃ paṭicca
uppajjati saṃyojanaṃ taṃ ca pajānāti, yathā ca anuppannassa saṃyojanassa
uppādo hoti taṃ ca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ
hoti taṃ ca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo
hoti taṃ ca pajānāti.

He understands properly the nose, he understands properly smell and
he understands properly the bondage that arises dependent on these two.
He understands properly how the bondage that has not yet arisen, comes
to arise. He understands properly how the bondage that has now arisen,
gets eradicated. He understands properly how that bondage that has now
been eradicated, will in future no longer arise.

Jivhaṃ ca pajānāti, rase ca pajānāti, yaṃ ca tadubhayaṃ paṭicca
uppajjati saṃyojanaṃ taṃ ca pajānāti, yathā ca anuppannassa saṃyojanassa
uppādo hoti taṃ ca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ
hoti taṃ ca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo
hoti taṃ ca pajānāti.

He understands properly the tongue, he understands properly taste
and he understands properly the bondage that arises dependent on these
two. He understands properly how the bondage that has not yet arisen,
comes to arise. He understands properly how the bondage that has now
arisen, gets eradicated. He understands properly how that bondage that
has now been eradicated, will in future no longer arise.

Kāyaṃ ca pajānāti, phoṭṭhabbe ca pajānāti, yaṃ ca tadubhayaṃ paṭicca
uppajjati saṃyojanaṃ taṃ ca pajānāti, yathā ca anuppannassa
saṃyojanassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa
saṃyojanassa pahānaṃ hoti taṃ ca pajānāti, yathā ca pahīnassa
saṃyojanassa āyatiṃ anuppādo hoti taṃ ca pajānāti.

He understands properly the body, he understands properly touch and
he understands properly the bondage that arises dependent on these two.
He understands properly how the bondage that has not yet arisen, comes
to arise. He understands properly how the bondage that has now arisen,
gets eradicated. He understands properly how that bondage that has now
been eradicated, will in future no longer arise.

Manaṃ ca pajānāti, dhamme ca pajānāti, yaṃ ca tadubhayaṃ paṭicca
uppajjati saṃyojanaṃ taṃ ca pajānāti, yathā ca anuppannassa saṃyojanassa
uppādo hoti taṃ ca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ
hoti taṃ ca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo
hoti taṃ ca pajānāti.

He understands properly the mind, he understands properly the
contents of the mind and he understands properly the bondage that arises
dependent on these two. He understands properly how the bondage that
has not yet arisen, comes to arise. He understands properly how the
bondage that has now arisen, gets eradicated. He understands properly
how that bondage that has now been eradicated, will in future no longer
arise.

Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā
dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu
dhammānupassī viharati, samudayadhammānupassī vā dhammesu viharati,
vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā
dhammesu viharati, ‘atthi dhammā’ ti vā panassa sati paccupaṭṭhitā hoti.
Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci
loke upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu dhammesu dhammānupassī
viharati chasu ajjhattikabāhiresu āyatanesu.

Thus he dwells observing mental contents in mental contents
internally, or he dwells observing mental contents in mental contents
externally, or he dwells observing mental contents in mental contents
both internally and externally. Thus he dwells observing the phenomenon
of arising in the mental contents, thus he dwells observing the
phenomenon of passing away in the mental contents, thus he dwells
observing the phenomenon of arising and passing away in the mental
contents. Now his awareness is established: “These are mental contents!”
Thus he develops his awareness to such an extent that there is mere
understanding along with mere awareness. In this way he dwells detached,
without clinging towards anything in the world [of mind and matter].
This is how, monks, a monk dwells observing mental contents in mental
contents as regards the six internal and external sense spheres.

D. Bojjhaṅgapabbaṃ

D. The Section on the Factors of Enlightenment

Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.

Again, monks, a monk dwells observing mental contents in mental contents, as regards the seven factors of enlightenment.

Kathaṃ ca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu?

How, monks, does a monk dwell observing mental contents in mental contents, as regards the seven factors of enlightenment?

Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ satisambojjhaṅgaṃ
‘atthi me ajjhattaṃ satisambojjhaṅgo’ ti pajānāti, asantaṃ vā ajjhattaṃ
satisambojjhaṅgaṃ ‘natthi me ajjhattaṃ satisambojjhaṅgo’ ti pajānāti,
yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti taṃ ca pajānāti,
yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca
pajānāti.

Here, monks, a monk understands properly that, when the factor of
enlightenment, awareness, is present within him, “The factor of
enlightenment, awareness, is present in me.” He understands properly
that, when the factor of enlightenment, awareness, is absent from him,
“The factor of enlightenment, awareness, is absent from me.” He
understands properly, how the factor of enlightenment, awareness, that
has not yet arisen in him, comes to arise. He understands properly, how
the factor of enlightenment, awareness, that has now arisen, is
developed and perfected.

Santaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ21 ‘atthi me ajjhattaṃ
dhammavicayasambojjhaṅgo’ ti pajānāti, asantaṃ vā ajjhattaṃ
dhammavicayasambojjhaṅgaṃ ‘natthi me ajjhattaṃ dhammavicayasambojjhaṅgo’
ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo
hoti taṃ ca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa
bhāvanāya pāripūrī hoti taṃ ca pajānāti.

When the factor of enlightenment, investigation of Dhamma,21 is
present in him, he understands properly, “The factor of enlightenment,
investigation of Dhamma, is present in me.” He understands properly
that, when the factor of enlightenment, investigation of Dhamma, is
absent from him, “The factor of enlightenment, investigation of Dhamma,
is absent from me.” He understands properly, how the factor of
enlightenment, investigation of Dhamma that has not yet arisen in him,
comes to arise. He understands properly, how the factor of
enlightenment, investigation of Dhamma, that has now arisen, is
developed and perfected.

Santaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘atthi me ajjhattaṃ
vīriyasambojjhaṅgo’ ti pajānāti, asantaṃ vā ajjhattaṃ
vīriyasambojjhaṅgaṃ ‘natthi me ajjhattaṃ vīriyasambojjhaṅgo’ ti
pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti taṃ ca
pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī
hoti taṃ ca pajānāti.

When the factor of enlightenment, effort, is present in him, he
understands properly, “The factor of enlightenment, effort, is present
in me.” He understands properly that, when the factor of enlightenment,
effort, is absent from him, “The factor of enlightenment, effort, is
absent from me.” He understands properly, how the factor of
enlightenment, effort, that has not yet arisen in him, comes to arise.
He understands properly, how the factor of enlightenment, that has now
arisen, is developed and perfected.

Santaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ22 ‘atthi me ajjhattaṃ
pītisambojjhaṅgo’ ti pajānāti, asantaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ
‘natthi me ajjhattaṃ pītisambojjhaṅgo’ ti pajānāti, yathā ca
anuppannassa pītisambojjhaṅgassa uppādo hoti taṃ ca pajānāti, yathā ca
uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.

When the factor of enlightenment, rapture,22 is present in him, he
understands properly, “The factor of enlightenment, rapture, is present
in me.” He understands properly that, when the factor of enlightenment,
rapture, is absent from him, “The factor of enlightenment, rapture, is
absent from me.” He understands properly, how the factor of
enlightenment, rapture, that has not yet arisen in him, comes to arise.
He understands properly, how the factor of enlightenment, rapture, that
has now arisen, is developed and perfected.

Santaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ23 ‘atthi me ajjhattaṃ
passaddhisambojjhaṅgo’ ti pajānāti, asantaṃ vā ajjhattaṃ
passaddhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ passaddhisambojjhaṅgo’ ti
pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti taṃ
ca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya
pāripūrī hoti taṃ ca pajānāti.

When the factor of enlightenment, tranquillity,23 is present in him,
he understands properly, “The factor of enlightenment, tranquillity, is
present in me.” He understands properly that, when the factor of
enlightenment, tranquillity, is absent from him, “The factor of
enlightenment, tranquillity is absent from me.” He understands properly,
how the factor of enlightenment, tranquillity, that has not yet arisen
in him, comes to arise. He understands properly, how the factor of
enlightenment, tranquillity, that has now arisen, is developed and
perfected.

Santaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ
samādhisambojjhaṅgo’ ti pajānāti, asantaṃ vā ajjhattaṃ
samādhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ samādhisambojjhaṅgo’ ti
pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti taṃ
ca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya
pāripūrī hoti taṃ ca pajānāti.

When the factor of enlightenment, concentration, is present in him,
he understands properly, “The factor of enlightenment, concentration, is
present in me.” He understands properly that, when the factor of
enlightenment, concentration, is absent from him, “The factor of
enlightenment, concentration, is absent from me.” He understands
properly, how the factor of enlightenment, concentration, that has not
yet arisen in him, comes to arise. He understands properly, how the
factor of enlightenment, concentration, that has now arisen, is
developed and perfected.

Santaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘atthi me ajjhattaṃ
upekkhāsambojjhaṅgo’ ti pajānāti, asantaṃ vā ajjhattaṃ
upekkhāsambojjhaṅgaṃ ‘natthi me ajjhattaṃ upekkhāsambojjhaṅgo’ ti
pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti taṃ
ca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya
pāripūrī hoti taṃ ca pajānāti.

When the factor of enlightenment, equanimity, is present in him, he
understands properly, “The factor of enlightenment, equanimity, is
present in me.” He understands properly that, when the factor of
enlightenment, equanimity, is absent from him, “The factor of
enlightenment, equanimity, is absent from me.” He understands properly,
how the factor of enlightenment, equanimity, that has not yet arisen in
him, comes to arise. He understands properly, how the factor of
enlightenment, equanimity, that has now arisen, is developed and
perfected.

Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā
dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu
dhammānupassī viharati, samudayadhammānupassī vā dhammesu viharati,
vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā
dhammesu viharati, ‘atthi dhammā’ ti vā panassa sati paccupaṭṭhitā hoti.
Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci
loke upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu dhammesu dhammānupassī
viharati sattasu bojjhaṅgesu.

Thus he dwells observing mental contents in mental contents
internally, or he dwells observing mental contents in mental contents
externally, or he dwells observing mental contents in mental contents
both internally and externally. Thus he dwells observing the phenomenon
of arising in the mental contents, thus he dwells observing the
phenomenon of passing away in the mental contents, thus he dwells
observing the phenomenon of arising and passing away in the mental
contents. Now his awareness is established: “These are mental contents!”
Thus he develops his awareness to such an extent that there is mere
understanding along with mere awareness. In this way he dwells detached,
without clinging towards anything in the world [of mind and matter].
This is how, monks, a monk dwells observing mental contents in mental
contents as regards the seven factors of enlightenment.

E. Saccapabbaṃ

E. The Section on the Noble Truths

Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.

Again, monks, a monk dwells observing mental contents in mental contents, as regards the four noble truths.

Kathaṃ ca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu?

How, monks, does a monk dwell observing mental contents in mental contents, as regards the four noble truths?

Idha bhikkhave, bhikkhu ‘idaṃ dukkhaṃ’ ti yathābhūtaṃ pajānāti,
‘ayaṃ dukkhasamudayo’ ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ ti
yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ ti yathābhūtaṃ
pajānāti.

Here, monks, a monk understands properly as it is, “This is
suffering”; he understands properly as it is, “This is the arising of
suffering”; he understands properly as it is, “This is the cessation of
suffering”; he understands properly as it is, “This is the path leading
to the cessation of suffering.”

Dukkhasaccaniddeso

Exposition of the Truth of Suffering

Katamaṃ ca, bhikkhave, dukkhaṃ ariyasaccaṃ?

And what, monks, is the Noble Truth of Suffering?

Jāti pi dukkhā, jarā pi dukkhā, (byādhi pi dukkhā,)24 maraṇaṃ pi
dukkhaṃ, sokaparidevadukkhadomanassupāyāsā pi dukkhā, appiyehi sampayogo
pi dukkho, piyehi vippayogo pi dukkho, yampicchaṃ na labhati taṃ pi
dukkhaṃ, saṅkhittena pañcupādānakkhandhā dukkhā.

Birth is suffering, old age is suffering, (sickness is suffering),24
death is suffering, sorrow, lamentation, pain, grief and distress are
suffering, the association with something that one does not like is
suffering, the disassociation with something that one does like is
suffering, not to get what one desires is suffering; in short, the
clinging to the five aggregates is suffering.

Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi
sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo
āyatanānaṃ paṭilābho, ayaṃ vuccati, bhikkhave, jāti.

And what, monks, is birth? If there is birth for all kinds of beings
in whatever kind of existence, their conception, their being born,
their becoming, the coming into manifestation of their aggregates, the
acquisition of their sense faculties - this, monks, is called birth.

Katamā ca, bhikkhave, jarā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi
sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni
indriyānaṃ paripāko, ayaṃ vuccati, bhikkhave, jarā.

And what, monks, is old age? If there is old age for all kinds of
beings in whatever kind of existence, their getting frail and decrepit,
the breaking [of their teeth], their becoming grey and wrinkled, the
running down of their life span, the deterioration of their sense
faculties - this, monks, is called old age.

Katamaṃ ca, bhikkhave, maraṇaṃ? Yaṃ tesaṃ tesaṃ sattānaṃ tamhā tamhā
sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā
khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṃ
vuccati, bhikkhave, maraṇaṃ.

And what, monks, is death? If there is vanishing and passing away
for all kinds of beings in whatever kind of existence, their
disintegration, their disappearance, their dying, their death, the
completion of their life span, the dissolution of the aggregates, the
discarding of the body, the destruction of their vitality - this, monks,
is called death.

Katamo ca, bhikkhave, soko? Yo kho, bhikkhave, aññataraññatarena
byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa
soko socanā socitattaṃ antosoko antoparisoko, ayaṃ vuccati, bhikkhave,
soko.

And what, monks, is sorrow? Whenever one, monks, is affected by
various kinds of loss and misfortune, that are followed by this or that
kind of painful state of mind, by sorrow, by mourning, by sorrowfulness,
by inward grief, and by deep inward woe - this, monks, is called
sorrow.

Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aññataraññatarena
byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa
ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ, ayaṃ
vuccati, bhikkhave, paridevo.

And what, monks, is lamentation? Whenever one, monks, is affected by
various kinds of loss and misfortune, that are followed by this or that
kind of painful state of mind, by wailing and crying, by lamentation,
by deep wailing, by deep lamentation, by the state of deep wailing and
deep lamentation - this, monks, is called lamentation.

Katamaṃ ca, bhikkhave, dukkhaṃ?25 Yaṃ kho, bhikkhave, kāyikaṃ
dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ
vuccati, bhikkhave, dukkhaṃ.

And what, monks, is pain?25 If there is, monks, any kind of bodily
pain, any kind of bodily unpleasantness or any kind of painful or
unpleasant sensation as a result of bodily contact - this, monks, is
called pain.

Katamaṃ ca, bhikkhave, domanassaṃ?25 Yaṃ kho, bhikkhave, cetasikaṃ
dukkhaṃ cetasikaṃ asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ
vuccati, bhikkhave, domanassaṃ.

And what, monks, is grief?25 If there is, monks, any kind of mental
pain, any kind of mental unpleasantness or any kind of painful or
unpleasant sensation as a result of mental contact - this, monks, is
called grief.

Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave, aññataraññatarena
byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa
āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ vuccati, bhikkhave,
upāyāso.

And what, monks, is distress? Whenever one, monks, is affected by
various kinds of loss and misfortune, that are followed by this or that
kind of painful state of mind, by tribulation, by distress, affliction
with distress and affliction with great distress - this, monks, is
called distress.

Katamo ca, bhikkhave, appiyehi sampayogo dukkho? Idha yassa te honti
aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā
panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā, yā
tehi saddhiṃ saṅgati samāgamo samodhānaṃ missībhāvo, ayaṃ vuccati,
bhikkhave, appiyehi sampayogo dukkho.

And what, monks, is the suffering of being associated with what one
does not like? Wherever and whenever one finds unpleasant, disagreeable
or disliked objects of sight, sound, smell, taste, touch or of the mind,
or, whenever and wherever one finds that there are wishers of one’s own
misfortune, harm, difficulties or of one’s own insecurity; if one gets
associated, one meets, one comes into contact or gets combined with them
- this, monks, is called the suffering of being associated with what
one does not like.

Katamo ca, bhikkhave, piyehi vippayogo dukkho? Idha yassa te honti
iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā
panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā
pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātisālohitā vā, yā tehi
saddhiṃ asaṅgati asamāgamo asamodhānaṃ amissībhāvo, ayaṃ vuccati,
bhikkhave, piyehi vippayogo dukkho.

And what, monks, is the suffering of being disassociated with what
one does like? Wherever and whenever one finds pleasant, agreeable or
liked objects of sight, sound, smell, taste, touch or of the mind, or,
whenever and wherever one finds that there are wishers of one’s own
fortune, prosperity, comfort or of one’s own security, like mother and
father, like brother and sister, like friends and colleagues or
relatives; if one gets disassociated, one does not meet, one does not
come into contact or does not get combined with them - this, monks, is
called the suffering of being disassociated with what one does like.

Katamaṃ ca, bhikkhave, yampicchaṃ na labhati taṃ pi dukkhaṃ?
Jātidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ
na jātidhammā assāma na ca vata no jāti āgaccheyyā’ ti. Na kho panetaṃ
icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati taṃ pi dukkhaṃ.

And what, monks, is not getting what one desires? In beings, monks,
who are subject to birth the desire arises: “Oh, truly, that we were not
subject to birth! Oh, truly, may there be no new birth for us!” But
this cannot be obtained by mere desire; and not to get what one wants is
suffering.

Jarādhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata
mayaṃ na jarādhammā assāma, na ca vata no jarā āgaccheyyā’ ti. Na kho
panetaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati taṃ pi dukkhaṃ.

In beings, monks, who are subject to old age the desire arises: “Oh,
truly, that we were not subject to old age! Oh, truly, may we not be
subject to old age!” But this cannot be obtained by mere desire; and not
to get what one wants is suffering.

Byādhidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata
mayaṃ na byādhidhammā assāma, na ca vata no byādhi āgaccheyyā’ ti. Na
kho panetaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati taṃ pi
dukkhaṃ.

In beings, monks, who are subject to sickness the desire arises:
“Oh, truly, that we were not subject to sickness! Oh, truly, may there
be no sickness for us!” But this cannot be obtained by mere desire; and
not to get what one wants is suffering.

Maraṇadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata
mayaṃ na maraṇadhammā assāma, na ca vata no maraṇaṃ āgaccheyyā’ ti. Na
kho panetaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati taṃ pi
dukkhaṃ.

In beings, monks, who are subject to death the desire arises: “Oh,
truly, that we were not subject to death! Oh, truly, may we never have
to die!” But this cannot be obtained by mere desire; and not to get what
one wants is suffering.

Sokaparidevadukkhadomanassupāyāsadhammānaṃ, bhikkhave, sattānaṃ evaṃ
icchā uppajjati: ‘aho vata mayaṃ na
sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no
sokaparidevadukkhadomanassupāyāsadhammā āgaccheyyuṃ’ ti. Na kho panetaṃ
icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati taṃ pi dukkhaṃ.

In beings, monks, who are subject to sorrow, lamentation, pain,
grief and distress the desire arises: “Oh, truly, that we were not
subject to sorrow, lamentation, pain, grief and distress! Oh, truly, may
we not suffer from sorrow, lamentation, pain, grief and distress!” But
this cannot be obtained by mere desire; and not to get what one wants is
suffering.

Katame ca, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā?
Seyyathidaṃ - rūpupādānakkhandho vedanupādānakkhandho
saññupādānakkhandho saṅkhārupādānakkhandho viññāṇupādānakkhandho. Ime
vuccanti, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā.

And how, monks, in short, is clinging to the five aggregates
suffering? It is as follows - clinging to the aggregate of matter is
suffering, clinging to the aggregate of sensation is suffering, clinging
to the aggregate of perception is suffering, clinging to the aggregate
of reaction is suffering, clinging to the aggregate of consciousness is
suffering. This, monks, in short, is called suffering because of
clinging to these five aggregates.

Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.

This, monks, is the Noble Truth of Suffering.

Samudayasaccaniddeso

Exposition of the Truth of the Arising of Suffering

Katamaṃ ca, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ?

And what, monks, is the Noble Truth of the Arising of Suffering?

Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ, kāmataṇhā bhavataṇhā vibhavataṇhā.

It is this craving that occurs again and again and is bound up with
pleasure and lust and finds delight now here, now there. That is, the
craving for sensual pleasures, the craving for repeated rebirth and the
craving for annihilation.

Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati?

But where does this craving, monks, arise and where does it get established?

Yaṃ loke piyarūpaṃ sātarūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Wherever in the world [of mind and matter] there is something
enticing and pleasurable, there this craving arises and gets
established.

Kiñca loke26 piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ,
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ
loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Ghānaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhā loke piyarūpaṃ
sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā
nivisati. Kayo loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā
uppajjati, ettha nivisamānā nivisati. Mano loke piyarūpaṃ sātarūpaṃ,
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

But what in the world26 [of mind and matter] is enticing and
pleasurable? The eye in the world [of mind and matter] is enticing and
pleasurable; there this craving arises and gets established. The ear …
is enticing and pleasurable; there this craving arises and gets
established. The nose … is enticing and pleasurable; there this craving
arises and gets established. The tongue … is enticing and pleasurable;
there this craving arises and gets established. The body … is enticing
and pleasurable; there this craving arises and gets established. The
mind in the world [of mind and matter] is enticing and pleasurable;
there this craving arises and gets established.

Rūpā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati,
ettha nivisamānā nivisati. Saddā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandhā loke piyarūpaṃ
sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā
nivisati. Rasā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā
uppajjati, ettha nivisamānā nivisati. Phoṭṭhabbā loke piyarūpaṃ
sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā
nivisati. Dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā
uppajjati, ettha nivisamānā nivisati.

Visible objects, material forms in the world [of mind and matter],
are enticing and pleasurable; there this craving arises and gets
established. Sounds … are enticing and pleasurable; there this craving
arises and gets established. Smells … are enticing and pleasurable;
there this craving arises and gets established. Tastes … are enticing
and pleasurable; there this craving arises and gets established. Touch …
is enticing and pleasurable; there this craving arises and gets
established. The contents of the mind in the world [of mind and matter]
are enticing and pleasurable; there this craving arises and gets
established.

Cakkhuviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā
uppajjati, ettha nivisamānā nivisati. Sotaviññāṇaṃ loke piyarūpaṃ
sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā
nivisati. Ghānaviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhāviññāṇaṃ loke
piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Kāyaviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā
taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Manoviññāṇaṃ
loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati.

The eye consciousness in the world [of mind and matter] is enticing
and pleasurable; there this craving arises and gets established. The ear
consciousness … is enticing and pleasurable; there this craving arises
and gets established. The nose consciousness … is enticing and
pleasurable; there this craving arises and gets established. The tongue
consciousness … is enticing and pleasurable; there this craving arises
and gets established. The body consciousness … is enticing and
pleasurable; there this craving arises and gets established. The mind
consciousness in the world [of mind and matter] is enticing and
pleasurable; there this craving arises and gets established.

Cakkhusamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā
uppajjati, ettha nivisamānā nivisati. Sotasamphasso loke piyarūpaṃ
sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā
nivisati. Ghānasamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhāsamphasso loke
piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Kāyasamphasso loke piyarūpaṃ sātarūpaṃ, etthesā
taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Manosamphasso
loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati.

The eye contact in the world [of mind and matter] is enticing and
pleasurable; there this craving arises and gets established. The
ear-contact … is enticing and pleasurable; there this craving arises and
gets established. The nose-contact … is enticing and pleasurable; there
this craving arises and gets established. The tongue-contact … is
enticing and pleasurable; there this craving arises and gets
established. The body-contact … is enticing and pleasurable; there this
craving arises and gets established. The mind-contact in the world [of
mind and matter] is enticing and pleasurable; there this craving arises
and gets established.

Cakkhusamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotasamphassajā vedanā
loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Ghānasamphassajā vedanā loke piyarūpaṃ sātarūpaṃ,
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Jivhāsamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
uppajjamānā uppajjati, ettha nivisamānā nivisati. Kāyasamphassajā vedanā
loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ,
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

The sensation arising from the eye-contact in the world [of mind and
matter] is enticing and pleasurable; there this craving arises and gets
established. The sensation arising from the ear-contact … is enticing
and pleasurable; there this craving arises and gets established. The
sensation arising from the nose-contact … is enticing and pleasurable;
there this craving arises and gets established. The sensation arising
from the tongue-contact … is enticing and pleasurable; there this
craving arises and gets established. The sensation arising from the
body-contact … is enticing and pleasurable; there this craving arises
and gets established. The sensation arising from the mind-contact in the
world [of mind and matter] is enticing and pleasurable; there this
craving arises and gets established.

Rūpasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā
uppajjati, ettha nivisamānā nivisati. Saddasaññā loke piyarūpaṃ
sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā
nivisati. Gandhasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasasaññā loke
piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Phoṭṭhabbasaññā loke piyarūpaṃ sātarūpaṃ, etthesā
taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhammasaññā loke
piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati.

The perception of visible objects, of material forms, in the world
[of mind and matter] is enticing and pleasurable; there this craving
arises and gets established. The perception of sounds … is enticing and
pleasurable; there this craving arises and gets established. The
perception of smells … is enticing and pleasurable; there this craving
arises and gets established. The perception of tastes … is enticing and
pleasurable; there this craving arises and gets established. The
perception of touch … is enticing and pleasurable; there this craving
arises and gets established. The perception of mental contents in the
world [of mind and matter] is enticing and pleasurable; there this
craving arises and gets established.

Rūpasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā
uppajjati, ettha nivisamānā nivisati. Saddasañcetanā loke piyarūpaṃ
sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā
nivisati. Gandhasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasasañcetanā loke
piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Phoṭṭhabbasañcetanā loke piyarūpaṃ sātarūpaṃ,
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā
uppajjati, ettha nivisamānā nivisati.

The mental reaction to visible objects in the world [of mind and
matter] is enticing and pleasurable; there this craving arises and gets
established. The mental reaction to sounds … is enticing and
pleasurable; there this craving arises and gets established. The mental
reaction to smells … is enticing and pleasurable; there this craving
arises and gets established. The mental reaction to tastes … is enticing
and pleasurable; there this craving arises and gets established. The
mental reaction to touch … is enticing and pleasurable; there this
craving arises and gets established. The mental reaction to mind
objects, mental contents in the world [of mind and matter] is enticing
and pleasurable; there this craving arises and gets established.

Rūpataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā
uppajjati, ettha nivisamānā nivisati. Saddataṇhā loke piyarūpaṃ
sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā
nivisati. Gandhataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasataṇhā loke
piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Phoṭṭhabbataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā
taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhammataṇhā loke
piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati.

The craving after visible objects in the world [of mind and matter]
is enticing and pleasurable; there this craving arises and gets
established. The craving after sounds … is enticing and pleasurable;
there this craving arises and gets established. The craving after smells
… is enticing and pleasurable; there this craving arises and gets
established. The craving after tastes … is enticing and pleasurable;
there this craving arises and gets established. The craving after touch …
is enticing and pleasurable; there this craving arises and gets
established. The craving after mind objects, mental contents in the
world [of mind and matter] is enticing and pleasurable; there this
craving arises and gets established.

Rūpavitakko27 loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā
uppajjati, ettha nivisamānā nivisati. Saddavitakko loke piyarūpaṃ
sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā
nivisati. Gandhavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasavitakko loke
piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Phoṭṭhabbavitakko loke piyarūpaṃ sātarūpaṃ, etthesā
taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhammavitakko
loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati.

The thought conception27 of visible objects in the world [of mind
and matter] is enticing and pleasurable; there this craving arises and
gets established. The thought conception of sounds … is enticing and
pleasurable; there this craving arises and gets established. The thought
conception of smells … is enticing and pleasurable; there this craving
arises and gets established. The thought conception of tastes … is
enticing and pleasurable; there this craving arises and gets
established. The thought conception of touch … is enticing and
pleasurable; there this craving arises and gets established. The thought
conception of mind objects, mental contents in the world [of mind and
matter] is enticing and pleasurable; there this craving arises and gets
established.

Rūpavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā
uppajjati, ettha nivisamānā nivisati. Saddavicāro loke piyarūpaṃ
sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā
nivisati. Gandhavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasavicāro loke
piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Phoṭṭhabbavicāro loke piyarūpaṃ sātarūpaṃ, etthesā
taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhammavicāro
loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati.

The rolling in thoughts of visible objects in the world [of mind and
matter] is enticing and pleasurable; there this craving arises and gets
established. The rolling in thoughts of sounds … is enticing and
pleasurable; there this craving arises and gets established. The rolling
in thoughts of smells … is enticing and pleasurable; there this craving
arises and gets established. The rolling in thoughts of tastes … is
enticing and pleasurable; there this craving arises and gets
established. The rolling in thoughts of touch … is enticing and
pleasurable; there this craving arises and gets established. The rolling
in thoughts of mind objects, mental contents in the world [of mind and
matter] is enticing and pleasurable; there this craving arises and gets
established.

Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ.

This, monks, is the Noble Truth of the Arising of Suffering.

Nirodhasaccaniddeso

Exposition of the Truth of the Cessation of Suffering

Katamaṃ ca, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ?

And what, monks, is the Noble Truth of the Cessation of Suffering?

Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti
anālayo. Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati,
kattha nirujjhamānā nirujjhati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā
taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

It is the complete fading away and cessation of this very craving,
forsaking it and giving it up; the liberation from it, leaving no place
for it. But where may this craving, monks, be eradicated; where may it
be extinguished? Wherever in the world [of mind and matter] there is
something enticing and pleasurable: there this craving may be eradicated
and extinguished.

Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ,
etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaṃ
loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha
nirujjhamānā nirujjhati. Ghānaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Jivhā loke piyarūpaṃ
sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā
nirujjhati. Kāyo loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā
pahīyati, ettha nirujjhamānā nirujjhati. Mano loke piyarūpaṃ sātarūpaṃ,
etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

But what in the world [of mind and matter] is enticing and
pleasurable? The eye in the world [of mind and matter] is enticing and
pleasurable; there this craving may be eradicated and extinguished. The
ear … is enticing and pleasurable; there this craving may be eradicated
and extinguished. The nose … is enticing and pleasurable; there this
craving may be eradicated and extinguished. The tongue … is enticing and
pleasurable; there this craving may be eradicated and extinguished. The
body … is enticing and pleasurable; there this craving may be
eradicated and extinguished. The mind in the world [of mind and matter]
is enticing and pleasurable; there this craving may be eradicated and
extinguished.

Rūpā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati,
ettha nirujjhamānā nirujjhati. Saddā loke piyarūpaṃ sātarūpaṃ, etthesā
taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Gandhā loke
piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha
nirujjhamānā nirujjhati. Rasā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Phoṭṭhabbā loke
piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha
nirujjhamānā nirujjhati. Dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

The objects of sight, the material forms in the world [of mind and
matter], are enticing and pleasurable; there this craving may be
eradicated and extinguished. The sounds … are enticing and pleasurable;
there this craving may be eradicated and extinguished. The smells … are
enticing and pleasurable; there this craving may be eradicated and
extinguished. The tastes … are enticing and pleasurable; there this
craving may be eradicated and extinguished. Touch … is enticing and
pleasurable; there this craving may be eradicated and extinguished. The
contents of the mind in the world [of mind and matter] are enticing and
pleasurable; there this craving may be eradicated and extinguished.

Cakkhuviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā
pahīyati, ettha nirujjhamānā nirujjhati. Sotaviññāṇaṃ loke piyarūpaṃ
sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā
nirujjhati. Ghānaviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Jivhāviññāṇaṃ loke
piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha
nirujjhamānā nirujjhati. Kāyaviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā
taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Manoviññāṇaṃ
loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha
nirujjhamānā nirujjhati.

The eye-consciousness in the world [of mind and matter] is enticing
and pleasurable; there this craving may be eradicated and extinguished.
The ear-consciousness … is enticing and pleasurable; there this craving
may be eradicated and extinguished. The nose-consciousness … is enticing
and pleasurable; there this craving may be eradicated and extinguished.
The tongue-consciousness … is enticing and pleasurable; there this
craving may be eradicated and extinguished. The body-consciousness … is
enticing and pleasurable; there this craving may be eradicated and
extinguished. The mind-consciousness in the world [of mind and matter]
is enticing and pleasurable; there this craving may be eradicated and
extinguished.

Cakkhusamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā
pahīyati, ettha nirujjhamānā nirujjhati. Sotasamphasso loke piyarūpaṃ
sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā
nirujjhati. Ghānasamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Jivhāsamphasso loke
piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha
nirujjhamānā nirujjhati. Kāyasamphasso loke piyarūpaṃ sātarūpaṃ, etthesā
taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Manosamphasso
loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha
nirujjhamānā nirujjhati.

The eye-contact in the world [of mind and matter] is enticing and
pleasurable; there this craving may be eradicated and extinguished. The
ear-contact … is enticing and pleasurable; there this craving may be
eradicated and extinguished. The nose-contact … is enticing and
pleasurable; there this craving may be eradicated and extinguished. The
tongue-contact … is enticing and pleasurable; there this craving may be
eradicated and extinguished. The body-contact … is enticing and
pleasurable; there this craving may be eradicated and extinguished. The
mind-contact in the world [of mind and matter] is enticing and
pleasurable; there this craving may be eradicated and extinguished.

Cakkhusamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotasamphassajā
vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati,
ettha nirujjhamānā nirujjhati. Ghānasamphassajā vedanā loke piyarūpaṃ
sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā
nirujjhati. Jivhāsamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā
taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Kāyasamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Manosamphassajā
vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati,
ettha nirujjhamānā nirujjhati.

The sensation that arises from the eye contact in the world [of mind
and matter] is enticing and pleasurable; there this craving may be
eradicated and extinguished. The sensation that arises from the ear
contact … is enticing and pleasurable; there this craving may be
eradicated and extinguished. The sensation that arises from the nose
contact … is enticing and pleasurable; there this craving may be
eradicated and extinguished. The sensation that arises from the tongue
contact … is enticing and pleasurable; there this craving may be
eradicated and extinguished. The sensation that arises from the body
contact … is enticing and pleasurable; there this craving may be
eradicated and extinguished. The sensation that arises from the mind
contact in the world [of mind and matter] is enticing and pleasurable;
there this craving may be eradicated and extinguished.

Rūpasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā
pahīyati, ettha nirujjhamānā nirujjhati. Saddasaññā loke piyarūpaṃ
sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā
nirujjhati. Gandhasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasasaññā loke
piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha
nirujjhamānā nirujjhati. Phoṭṭhabbasaññā loke piyarūpaṃ sātarūpaṃ,
etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati,
ettha nirujjhamānā nirujjhati.

The perception of visible objects in the world [of mind and matter]
is enticing and pleasurable; there this craving may be eradicated and
extinguished. The perception of sounds … is enticing and pleasurable;
there this craving may be eradicated and extinguished. The perception of
smells … is enticing and pleasurable; there this craving may be
eradicated and extinguished. The perception of tastes … is enticing and
pleasurable; there this craving may be eradicated and extinguished. The
perception of touch … is enticing and pleasurable; there this craving
may be eradicated and extinguished. The perception of mental contents in
the world [of mind and matter] is enticing and pleasurable; there this
craving may be eradicated and extinguished.

Rūpasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā
pahīyati, ettha nirujjhamānā nirujjhati. Saddasañcetanā loke piyarūpaṃ
sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā
nirujjhati. Gandhasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasasañcetanā loke
piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha
nirujjhamānā nirujjhati. Phoṭṭhabbasañcetanā loke piyarūpaṃ sātarūpaṃ,
etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā
pahīyati, ettha nirujjhamānā nirujjhati.

The mental reaction towards visible objects in the world [of mind
and matter] is enticing and pleasurable; there this craving may be
eradicated and extinguished. The mental reaction towards sounds … is
enticing and pleasurable; there this craving may be eradicated and
extinguished. The mental reaction towards smells … is enticing and
pleasurable; there this craving may be eradicated and extinguished. The
mental reaction towards tastes … is enticing and pleasurable; there this
craving may be eradicated and extinguished. The mental reaction towards
touch … is enticing and pleasurable; there this craving may be
eradicated and extinguished. The mental reaction towards mental contents
in the world [of mind and matter] is enticing and pleasurable; there
this craving may be eradicated and extinguished.

Rūpataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā
pahīyati, ettha nirujjhamānā nirujjhati. Saddataṇhā loke piyarūpaṃ
sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā
nirujjhati. Gandhataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasataṇhā loke
piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha
nirujjhamānā nirujjhati. Phoṭṭhabbataṇhā loke piyarūpaṃ sātarūpaṃ,
etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati,
ettha nirujjhamānā nirujjhati.

The craving after visible objects in the world [of mind and matter]
is enticing and pleasurable; there this craving may be eradicated and
extinguished. The craving after sounds … is enticing and pleasurable;
there this craving may be eradicated and extinguished. The craving after
smells … is enticing and pleasurable; there this craving may be
eradicated and extinguished. The craving after tastes … is enticing and
pleasurable; there this craving may be eradicated and extinguished. The
craving after touch … is enticing and pleasurable; there this craving
may be eradicated and extinguished. The craving after mental contents in
the world [of mind and matter] is enticing and pleasurable; there this
craving may be eradicated and extinguished.

Rūpavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā
pahīyati, ettha nirujjhamānā nirujjhati. Saddavitakko loke piyarūpaṃ
sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā
nirujjhati. Gandhavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasavitakko loke
piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha
nirujjhamānā nirujjhati. Phoṭṭhabbavitakko loke piyarūpaṃ sātarūpaṃ,
etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā
pahīyati, ettha nirujjhamānā nirujjhati.

The thought conception of visible objects in the world [of mind and
matter] is enticing and pleasurable; there this craving may be
eradicated and extinguished. The thought conception of sounds … is
enticing and pleasurable; there this craving may be eradicated and
extinguished. The thought conception of smells … is enticing and
pleasurable; there this craving may be eradicated and extinguished. The
thought conception of tastes … is enticing and pleasurable; there this
craving may be eradicated and extinguished. The thought conception of
touch … is enticing and pleasurable; there this craving may be
eradicated and extinguished. The thought conception of mental contents
in the world [of mind and matter] is enticing and pleasurable; there
this craving may be eradicated and extinguished.

Rūpavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā
pahīyati, ettha nirujjhamānā nirujjhati. Saddavicāro loke piyarūpaṃ
sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā
nirujjhati. Gandhavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasavicāro loke
piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha
nirujjhamānā nirujjhati. Phoṭṭhabbavicāro loke piyarūpaṃ sātarūpaṃ,
etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā
pahīyati, ettha nirujjhamānā nirujjhati.

The rolling in thoughts of visible objects in the world [of mind and
matter] is enticing and pleasurable; there this craving may be
eradicated and extinguished. The rolling in thoughts of sounds … is
enticing and pleasurable; there this craving may be eradicated and
extinguished. The rolling in thoughts of smells … is enticing and
pleasurable; there this craving may be eradicated and extinguished. The
rolling in thoughts of tastes … is enticing and pleasurable; there this
craving may be eradicated and extinguished. The rolling in thoughts of
touch … is enticing and pleasurable; there this craving may be
eradicated and extinguished. The rolling in thoughts of mental contents
in the world [of mind and matter] is enticing and pleasurable; there
this craving may be eradicated and extinguished.

Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ.

This, monks, is the Noble Truth of the Cessation of Suffering.

Maggasaccaniddeso

Exposition of the Truth of the Path

Katamaṃ ca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ, sammādiṭṭhi, sammāsaṅkappo,
sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati,
sammāsamādhi.

And what, monks, is the Noble Truth of the Path Leading to the
Cessation of Suffering? It is this, the Noble Eightfold Path, namely:
right understanding, right thought, right speech, right action, right
livelihood, right effort, right awareness and right concentration.

Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ,
dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā
paṭipadāya ñāṇaṃ. Ayaṃ vuccati, bhikkhave, sammādiṭṭhi.

And what, monks, is Right Understanding? It is this, monks: the
knowledge of suffering, the knowledge of the arising of suffering, the
knowledge of the cessation of suffering, the knowledge of the path
leading to the cessation of suffering. This, monks, is called Right
Understanding.

Katamo ca, bhikkhave, sammāsaṅkappo? Nekkhammasaṅkappo,
abyāpādasaṅkappo, avihiṃsāsaṅkappo. Ayaṃ vuccati, bhikkhave,
sammāsaṅkappo.

And what, monks, is Right Thought? Thoughts of renunciation,
thoughts that are free from aversion and thoughts that are free from
violence. This, monks, is called Right Thought.

Katamā ca, bhikkhave, sammāvācā? Musāvādā veramaṇī, pisuṇāya vācāya
veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī. Ayaṃ
vuccati, bhikkhave, sammāvācā.

And what, monks, is Right Speech? Abstaining from lying, abstaining
from slander and backbiting, abstaining from harsh words and abstaining
from frivolous talk. This, monks, is called Right Speech.

Katamo ca, bhikkhave, sammākammanto? Pāṇātipātā veramaṇī, adinnādānā
veramaṇī, kāmesumicchācārā veramaṇī. Ayaṃ vuccati, bhikkhave,
sammākammanto.

And what, monks, is Right Action? Abstaining from killing,
abstaining from taking what has not been given and abstaining from
sexual misconduct. This, monks, is called Right Action.

Katamo ca, bhikkhave, sammā-ājīvo? Idha, bhikkhave, ariyasāvako
micchā-ājīvaṃ pahāya sammā-ājīvena jīvitaṃ kappeti. Ayaṃ vuccati,
bhikkhave, sammā-ājīvo.

And what, monks, is Right Livelihood? Here, monks, a noble disciple
having given up wrong ways of livelihood earns his livelihood by right
means. This, monks, is called Right Livelihood.

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.

And what, monks, is Right Effort? Here, monks, a monk generates the
will to prevent the arising of unarisen evil unwholesome mental states;
he makes strong effort, stirs up his energy, applies his mind to it and
strives. To eradicate those evil unwholesome mental states that have
arisen in him, he generates the will, makes strong effort, stirs up his
energy, applies his mind to it and strives. To develop wholesome mental
states that have not yet arisen in him, he generates will, makes strong
effort, stirs up his energy, applies his mind to it and strives. To
maintain wholesome mental states that have arisen in him, not to let
them fade away, to multiply them and bring them to full maturity and to
full development, he generates will, makes strong effort, stirs up his
energy, applies his mind to it and strives. This, monks, is called Right
Effort.

Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye
kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhādomanassaṃ, vedanāsu vedanānupassī viharati ātāpī sampajāno
satimā, vineyya loke abhijjhādomanassaṃ, citte cittānupassī viharati
ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ, dhammesu
dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, sammāsati.

And what, monks, is Right Awareness? Here, monks, a monk dwells
ardent with awareness and constant thorough understanding of
impermanence, observing body in body, having removed craving and
aversion towards the world [of mind and matter]; he dwells ardent with
awareness and constant thorough understanding of impermanence, observing
sensations in sensations, having removed craving and aversion towards
the world [of mind and matter]; he dwells ardent with awareness and
constant thorough understanding of impermanence, observing mind in mind,
having removed craving and aversion towards the world [of mind and
matter]; he dwells ardent with awareness and constant thorough
understanding of impermanence, observing mental contents in mental
contents, having removed craving and aversion towards the world [of mind
and matter]. This, monks, is called Right Awareness.

Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ27
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
sukhaṃ ca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako
satimā sukhavihārī’ ti tatiyaṃ jhānaṃ upasampajja viharati, sukhassa ca
pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā
adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja
viharati. Ayaṃ vuccati, bhikkhave, sammāsamādhi.

And what, monks, is right concentration? Here monks, a monk,
detached from craving, detached from unwholesome mental states, enters
into the first absorption, born of detachment, accompanied by initial
and sustained application of the mind27 and filled with rapture and
bliss and he dwells therein. With the subsiding of initial and sustained
application of the mind and gaining inner tranquillity and oneness of
mind he enters into the second absorption, born of concentration, free
from initial and sustained application of the mind, filled with rapture
and bliss and he dwells therein. After the fading away of rapture he
dwells in equanimity, aware with constant thorough understanding of
impermanence, and he experiences in his body the bliss of which the
noble ones say: “That bliss is experienced by one with equanimity and
awareness.” Thus he enters the third absorption and dwells therein.
After the eradication of pleasure and pain and with joy and grief having
previously passed away, he enters into a state beyond pleasure and
pain, the fourth absorption, that is totally purified by equanimity and
awareness and he dwells therein. This, monks, is called Right
Concentration.

Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.

This, monks, is the Noble Truth of the Path leading to the Cessation of Suffering.

Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā
dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu
dhammānupassī viharati, samudayadhammānupassī vā dhammesu viharati,
vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā
dhammesu viharati, ‘atthi dhammā’ ti vā panassa sati paccupaṭṭhitā hoti.
Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci
loke upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu dhammesu dhammānupassī
viharati catūsu ariyasaccesu.

Thus he dwells observing mental contents in mental contents
internally, or he dwells observing mental contents in mental contents
externally, or he dwells observing mental contents in mental contents
both internally and externally. Thus he dwells observing the phenomenon
of arising in the mental contents, thus he dwells observing the
phenomenon of passing away in the mental contents, thus he dwells
observing the phenomenon of arising and passing away in the mental
contents. Now his awareness is established: “These are mental contents!”
Thus he develops his awareness to such an extent that there is mere
understanding along with mere awareness. In this way he dwells detached,
without clinging towards anything in the world [of mind and matter].
This is how, monks, a monk dwells observing mental contents in mental
contents as regards the Four Noble Truths.

6. Satipaṭṭhānabhāvanānisaṃso

6. The Results of the Establishing of Awareness

Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ28 bhāveyya
sattavassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ:
diṭṭheva dhamme aññā,29 sati vā upādisese anāgāmitā.30

Indeed, monks, whoever practises this fourfold establishing of
awareness in this manner28 for seven years, he may expect one of two
results: in this very life highest wisdom29 or, if a substratum of
aggregates remains, the stage of non-returner.30

Tiṭṭhantu, bhikkhave, sattavassāni. Yo hi koci, bhikkhave, ime
cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni, tassa dvinnaṃ phalānaṃ
aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, sati vā upādisese
anāgāmitā.

Let alone seven years, monks. Should any person practise this
fourfold establishing of awareness in this manner for six years, one of
two results may be expected in him: in this very life highest wisdom or,
if a substratum of aggregates remains, the stage of non-returner.

Tiṭṭhantu, bhikkhave, cha vassāni…pe.

Tiṭṭhantu, bhikkhave, pañca vassāni…pe.

Tiṭṭhantu, bhikkhave, cattāri vassāni…pe.

Tiṭṭhantu, bhikkhave, tīṇi vassāni…pe.

Tiṭṭhantu, bhikkhave, dve vassāni..pe.

Tiṭṭhatu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro
satipaṭṭhāne evaṃ bhāveyya sattamāsāni, tassa dvinnaṃ phalānaṃ
aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, sati vā upādisese
anāgāmitā.

Let alone six years, monks…

Let alone five years, monks…

Let alone four years, monks…

Let alone three years, monks…

Let alone two years, monks…

Let alone one year, monks. Should any person practise this fourfold
establishing of awareness in this manner for seven months, one of two
results may be expected in him: in this very life highest wisdom or, if a
substratum of aggregates remains, the stage of non-returner.

Tiṭṭhantu, bhikkhave, satta māsāni…pe.

Tiṭṭhantu, bhikkhave, cha māsāni…pe.

Tiṭṭhantu, bhikkhave, pañca māsāni…pe.

Tiṭṭhantu, bhikkhave, cattāri māsāni…pe.

Tiṭṭhantu, bhikkhave, tīṇi māsāni…pe.

Tiṭṭhantu, bhikkhave, dve māsāni…pe.

Tiṭṭhatu, bhikkhave, ekaṃ māsaṃ…pe.

Tiṭṭhatu, bhikkhave, aḍḍhamāsaṃ…pe.

Tiṭṭhatu, bhikkhave, aḍḍhamāso. Yo hi koci, bhikkhave, ime cattāro
satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ
phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.

Let alone seven months, monks…

Let alone six months, monks…

Let alone five months, monks…

Let alone four months, monks…

Let alone three months, monks…

Let alone two months, monks…

Let alone one month, monks…

Let alone half a month, monks…

Let alone half a month, monks. Should any person practise this
fourfold establishing of awareness in this manner for seven days, one of
two results may be expected in him: in this very life highest wisdom
or, if a substratum of aggregates remains, the stage of non-returner.

‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ
samatikkamāya, dukkhadomanassānaṃ atthaṅgamāya, ñāyassa adhigamāya,
nibbānassa sacchikiriyāya yadidaṃ cattāro satipaṭṭhānā’ ti. Iti yaṃ taṃ
vuttaṃ, idametaṃ paṭicca vuttaṃ ti.

It is for this reason that it was said: “This is the one and only
way, monks, for the purification of beings, for the overcoming of sorrow
and lamentation, for the extinguishing of suffering and grief, for
walking on the path of truth, for the realisation of nibbāna: that is to
say, the fourfold establishing of awareness.”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinanduṃ ti

Thus the Enlightened One spoke. Glad in heart, the monks welcomed the words of the Enlightened One.

Mahāsatipaṭṭhāna-suttaṃ niṭṭhitaṃ.

The End of the Mahāsatipaṭṭhāna Sutta

Notes
N.B. For clarity, the footnoted passage will be indicated in the notes
by Pāli in italics followed immediately by the English translation in
square brackets, e.g. sati [awareness]. Other Pāli words used in the
notes will be followed by their equivalent terms in parentheses where
appropriate, e.g. anicca (impermanence).

1. The word bhikkhū [monks] was used to address all the people who
listened to the discourses given by the Buddha. Thus every meditator,
everyone who is walking on the path of Dhamma, though not literally a
bhikkhu, can benefit by following the instructions given here.

2. Satipaṭṭhāna [establishing of awareness] Sati means “awareness.”
Satipaṭṭhāna implies that the meditator has to work diligently and
constantly to become firmly established in awareness or mindfulness.
Therefore we have used “the establishing of awareness,” to convey the
sense that one actively strives to maintain continuous awareness of mind
and body at the level of sensations, as will become clear from the rest
of the discourse.

There are certain passages in the Buddha’s discourses where sati has
the meaning of “memory.” (Dīgha-nikāya: VRI I. 411; II. 374; PTS I.
180; II. 292). This is especially true when he refers to the special
ability of remembering past lives which is developed by means of the
practice of the jhānas (deep absorption concentration). But in the
context of Satipaṭṭhāna, the practice of Vipassana, leading not to the
jhānas but to purification of mind, sati can only be understood to mean
awareness of the present moment rather than a memory of the past (or a
dream of the future).

3. The Buddha always included the term sampajañña [constant thorough
understanding of impermanence] or sampajāno (the adjective form of
sampajañña) whenever he was asked to explain sati (awareness). (See, for
example, the definition of sammāsati in the Chapter on the Four Noble
Truths: Truth of the Path.) As a result of the frequent association of
these words, sampajañña has often been defined as nearly synonymous with
sati - as “full awareness,” or “clear comprehension” - or as an
exhortation to remain mindful. Another traditional translation of
sampajañña, which is closer to the full meaning is “thorough
understanding.”

In the Sutta Piṭaka the Buddha gave two explanations of the term. In
the Saṃyutta-nikāya (VRI III. 401; PTS V, 180-1) he defines it as
follows:

Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha bhikkhave,
bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā
abbhatthaṃ gacchanti; viditā saññā uppajjanti, viditā upaṭṭhahanti,
viditā abbhatthaṃ gacchanti; viditā vitakkā uppajjanti, viditā
upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Evaṃ kho, bhikkhave, bhikkhu
sampajāno hoti.

And how, monks, does a monk understand thoroughly? Here, monks, a
monk experiences sensations arising in him, experiences their
persisting, and experiences their vanishing; he experiences perceptions
arising in him, experiences their persisting, and experiences their
vanishing; he experiences each initial application of the mind [on an
object] arising in him, experiences its persisting, and experiences its
vanishing. This, monks, is how a monk understands thoroughly.

In the above statement it is clear that one is sampajāno only when
one understands the characteristic of impermanence (arising, persisting
and vanishing). This understanding must be based on sensation (viditā
vedanā). If the characteristic of impermanence is not experienced at the
level of vedanā, then one’s understanding is merely an
intellectualization, since it is only through sensation that direct
experience occurs. The statement further indicates that sampajañña lies
in the experience of the impermanence of saññā and vitakkā. Here we
should note that impermanence understood at the level of vedanā actually
covers all three cases since according to the Buddha’s teaching in the
Aṅguttara-nikāya (VRI III. Dasakanipāta, 58; PTS V. 107):

Vedanā-samosaraṇā sabbe dhammā.

Everything that arises in the mind flows together with sensations.

The second explanation of sampajañña given by the Buddha emphasizes
that it must be continuous. In several places he repeats the words of
the Sampajānapabbaṃ of Mahāsatipaṭṭhāna Sutta, as in this passage from
the Mahāparinibbāna Sutta (Dīgha-nikāya II: VRI. 160; PTS 95):

Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha bhikkhave, 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.

And how, monks, does a monk understand thoroughly? Here, monks, a
monk, while going forward or backward, he does so with constant thorough
understanding of impermanence; whether he is looking straight ahead or
looking sideways, he does so with constant thorough understanding of
impermanence; while he is bending or stretching, he does so with
constant thorough understanding of impermanence; whether wearing his
robes or carrying his bowl, he does so with constant thorough
understanding of impermanence; whether he is eating, drinking, chewing
or savouring, he does so with constant thorough understanding of
impermanence; while attending to the calls of nature, he does so with
constant thorough understanding of impermanence; whether he is walking,
standing, sitting, sleeping or waking, speaking or in silence, he does
so with constant thorough understanding of impermanence.

With proper understanding of the teaching of the Buddha, it becomes
clear that if this continuous sampajañña consists only of the thorough
understanding of the external processes of walking, eating, and other
activities of the body, then what is being practised is merely sati. If,
however, the constant thorough understanding includes the
characteristic of the arising and passing away of vedanā while the
meditator is performing these activities, then sampajāno satimā is being
practised, paññā (wisdom) is being developed.

The Buddha describes this more specifically in this passage from the
Aṅguttara-nikāya (VRI I. Catukkanipāta, 12; PTS II 15) in words
reminiscent of Sampajānapabbaṃ:

Yataṃ care yataṃ tiṭṭhe, yataṃ acche yataṃ saye
yataṃ samiñjaye bhikkhu, yatamenaṃ pasāraye
uddhaṃ tiriyaṃ apācīnaṃ, yāvatā jagato gati,
samavekkhitā ca dhammānaṃ, khandhānaṃ udayabbayaṃ.

Whether the monk walks or stands or sits or lies,
whether he bends or stretches, above, across, backwards,
whatever his course in the world,
he observes the arising and passing away of the aggregates.

The Buddha clearly emphasized the thorough understanding of anicca
(impermanence) in all bodily and mental activities. Therefore, since the
proper understanding of this technical term, sampajañña, is so critical
for an understanding of this sutta, we have translated it as “the
constant thorough understanding of impermanence,” even though this
definition is less concise than the traditional “thorough
understanding.”

4. In this introductory paragraph the Buddha repeats a basic verbal
formula reminding us that we must continuously observe “body in body,”
or “sensations in sensations,” or “mind in mind,” or “mental contents in
mental contents.” Though these verbal constructs may seem unusual, they
refer to the fact that this observation has to be directly experiential
rather than dealing only with thought, imagination or contemplation of
the object.

The Buddha emphasizes this point in the Ānāpānasati Sutta
(Mājjhima-nikāya III: VRI. 149; PTS 83-4), where he describes the
progressive stages of the practice of ānāpāna meditation. In the section
where he explains how the four satipaṭṭhānā are brought to perfection
by ānāpāna he says:

…kāyesu kāyaññatarāhaṃ, bhikkhave, evaṃ vadāmi yadidaṃ
assāsapassāsā. Tasmātiha, bhikkhave, kāye kāyānupassī tasmiṃ samaye
bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

…Monks, when I say, ‘inhalation-exhalation,’ it is like another body
in the body. Observing body in body in this way, monks, at that time a
monk dwells ardent with awareness and constant thorough understanding of
impermanence, having removed craving and aversion towards this world
[of mind and matter].

This indicates that practising ānāpāna meditation leads directly to
experiencing the body, which means feeling sensations in the body. The
sensations may be related to the breath, the oxygen flowing in the
blood, etc. but those details are not important. The body-in-body
experience is not imagined or contemplated but felt throughout the body.
More specifically, he continues:

…vedanāsu vedanāññatarāhaṃ, bhikkhave, evaṃ vadāmi yadidaṃ
assāsapassāsānaṃ sādhukaṃ manasikāraṃ. Tasmātiha, bhikkhave, vedanāsu
vedanānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā
vineyya loke abhijjhādomanassaṃ.

…monks, when I say, ‘by proper attention to inhalation-exhalation,’
it is like other sensations in the sensations. Observing sensations in
sensations in this way, monks, at that time a monk dwells ardent with
awareness and constant thorough understanding of impermanence, having
removed craving and aversion towards this world [of mind and matter].

By equating the observation of the breath with experiencing
sensations the Buddha is pointing to the critical importance of the body
and the sensations in proper practice of meditation. It is the
awareness of these sensations by direct experience throughout the body,
while maintaining equanimity with the understanding of impermanence,
that perfects the four satipaṭṭhānas.

It is instructive that in Ānāpānasati Sutta he describes the
experience of body-in-body and sensations-in-sensations as one observes
the breath but when he turns to the observation of mind he does not
continue with the same verbal formula. Instead, he again directs our
attention to the importance of sampajañña:

…citte cittānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī
sampajāno satimā vineyya loke abhijjhādomanassaṃ. Nāhaṃ, bhikkhave,
muṭṭhassatissa asampajānassa ānāpānassatiṃ vadāmi.

…observing mind in mind, monks, at that time a monk dwells ardent
with awareness and constant thorough understanding of impermanence,
having removed craving and aversion towards this world [of mind and
matter]. I say, monks, one who is inattentive, who is not constantly
aware of impermanence, he is not one doing ānāpāna.

Beginning with ānāpāna as a starting point the practice described
has led directly to Vipassana, i.e., to the practice of the four
satipaṭṭhānas. And here we see how emphatically the Buddha states that,
even while observing the mind, one is not practising properly unless
there is awareness of impermanence with the direct experience of the
sensations.

5. Pajānāti [understands properly] means, “to understand, to know
deeply or intently with wisdom.” It is the result of the intensification
of the verb jānāti (he or she knows) by the addition of the prefix pa-,
from paññā (wisdom).

6. Iti ajjhattaṃ…kāye kāyānupassī viharati. [Thus he dwells…dwells
observing body in body.] This paragraph is repeated twenty-one times
throughout the Mahāsatipaṭṭhāna Sutta, with variations according to
which section of the four satipaṭṭhānas one has reached: body,
sensations, mind or mental contents.

In this key paragraph the Buddha describes the common steps in
Vipassana that all meditators must pass through no matter what section
of the sutta one begins with. In each repetition, this paragraph focuses
our attention on the essential fact that, no matter if one is observing
body, sensations, mind or mental contents, one must understand the
fundamental characteristic of arising and passing away. This
understanding of impermanence then leads directly to the total
detachment from the world of mind and matter which takes us to nibbāna
(liberation).

7. Bahiddhā [externally] is sometimes translated as “outer things”
or “observing another’s body.” In the following section, on the
observation of sensations, it has sometimes been taken to mean “feeling
the sensations of others.” While such an experience is not impossible,
it would be practised only at a very high stage of development.
According to the sutta, the meditator is asked to sit alone somewhere in
a forest, under a tree or in an empty room, and start practising. In
such a situation observing others would be meaningless, and the
sensations of someone or something else would be of no use. For a
meditator, therefore, “externally,” meaning the surface of the body, is
the most practical definition of bahiddhā.

See also note no. 19.

8. The Pāli atthi kāyo [this is body] indicates that the meditator
at this stage clearly understands experientially, at the level of
sensations, “body” in its true nature: its characteristic of arising and
passing away. Therefore the meditator neither makes any identification
of “body” as male or female, young or old, beautiful or ugly, etc., nor
has any attachment towards “I,” “me,” or “mine.”

In the other three sections of the sutta, the sensations, mind and
mental contents are each identified similarly in their corresponding
paragraphs: “This is sensation,” “This is mind,” “These are mental
contents,” to indicate the lack of identification of the meditator with
the object, and his or her understanding of the object in its true
characteristic of anicca (impermanence).

9. Yāvadeva ñāṇamattāya paṭissatimattāya [Thus he develops his
awareness to such an extent that there is mere understanding along with
mere awareness.] The mind of the meditator at this stage is absorbed in
the wisdom of anicca (the arising and passing away of sensations), with
no identification beyond this awareness. With the base of this awareness
he develops understanding with his own experience. This is paññā
(wisdom). With his awareness thus established in anicca, there is no
attraction to the world of mind and matter.

10. This includes the changing of position as well as the four basic
postures of the body. Whatever one does, an ardent meditator is always
aware with wisdom: yathā yathā vā…tathā tathā naṃ pajānāti (whatever he
does…that he understands properly).

11. Sampajānakārī hoti [does so with constant thorough understanding
of impermanence] literally means: “He is doing (all the time)
sampajañña.” It is helpful to follow the progression of the Buddha’s
words in Pāli: he uses “jānāti” (he knows), “pajānāti” (understands
properly - intently or deeply with wisdom), and “sampajānāti” (he
constantly and thoroughly understands the impermanent nature of his
experience). Each word indicates a progressive step, that the meditator
takes by following the instructions given in the sutta. Thus he proceeds
from simple experience, to understanding based on direct experience, up
to thorough and constant understanding of the impermanence, at the
level of sensations, of each and every experience.

12. Sāmisa [with attachment] literally means: sa-āmisa (with-flesh);
nirāmisa [without attachment]: means nir-āmisa (without-flesh). They
can also be rendered as: “impure” and “pure,” “material” and
“immaterial” or, “sensual” and “nonsensual.” A common interpretation is
that a sensation which is sāmisa is related to the world of sensual
pleasures and a nirāmisa sensation is a sensation related to the higher
meditational realms.

In this context, related to the observation of sensations without
any reaction of craving or aversion by the meditator, we have used “with
attachment” and “without attachment.” These terms seem clearest insofar
as they relate to the practice.

13. See note no. 7.

14. Citta [mind], in this context, is correctly translated as
“mind.” The meditator experiences different states of mind and observes
them in an objective and detached manner. It might be misleading to
translate citta here as “thought.”

Citte cittānupassī [mind in mind] refers to the experiential nature of the observation required (see note no. 4).

15. Saṅkhittaṃ [collected] and vikkhittaṃ [scattered] correspond to
mental states either scattered because of the pañca nīvaraṇā, the “five
hindrances,” or collected when the hindrances are not manifesting their
respective effects. (See the following Section 5A, The Hindrances.)

16. Mahaggataṃ cittaṃ [expanded mind] means literally: “mind having
become great;” i.e., by the practice and development of the jhānas (the
practice of absorption samādhi). It refers to a mind expanded by the
practice of these deep samādhis, rather than the stage transcending mind
and matter. Amahaggataṃ cittaṃ [unexpanded mind] thus means a mind not
having become expanded in this way.

17. Sa-uttaraṃ [surpassable] means: “having something higher than
that” or “not superior.” This type of mind is still connected with the
mundane field. Anuttaraṃ [unsurpassable], correspondingly, is a mind
that has reached a very high stage of meditation, where nothing is
superior. Therefore “surpassable” and “unsurpassable,” though not very
precise, seem to be the nearest translations.

18. Samāhitaṃ [concentrated] and asamāhitaṃ [unconcentrated] are
related to the type of samādhi (concentration) that one has gained;
states of concentration that are called: upacāra (neighbourhood
concentration, i.e. approaching a level of absorption) and appanā
samādhi (absorption, or attainment, concentration). Asamāhitaṃ cittaṃ
therefore describes a mental state without that depth of concentration.

19. Iti ajjhattaṃ…bahiddhā…ajjhattabahiddhā vā citte cittānupassī
viharati [Thus he dwells observing mind in mind internally…
externally…both internally and externally]. Applied to the mind (and in
the next section, the mental contents) this sentence has sometimes been
interpreted to mean that the meditator observes his own mind
(internally) and the mind of others (externally). This can be done only
by a very highly developed meditator, therefore it is not a practical
instruction for most people.

In this section the meditator is asked to experience directly the
mind in mind (citte cittānupassī). This can be done only by observing
whatever arises in the mind. As the body was experienced by means of
what arises on the body (i.e., sensation); the mind is experienced only
when something arises in the mind (i.e., the mental contents). When the
mind is observing the internal objects - its own internal mental states -
it is observing the mind in mind internally.

To observe the mind and mental contents externally means to observe
experientially that any object which comes in contact with the mind-body
through any of the six sense doors (that is, an external stimulus)
causes an internal reaction. Any sight, sound, taste, smell, touch or
thought results in a sensation and the mind feels it. Of course,
internal mental states and sensation resulting from contact with
external objects will all mix and flow together.

Therefore, again, we see the importance of the Buddha’s statement:

Vedanā-samosaraṇā sabbe dhammā.

Everything that arises in the mind flows together with sensations. (Aṅguttara-nikāya: VRI III. Dasakanipāta, 58; PTS V. 107)

Whether the object is internal or external, if the mind remains
within the body observing the sensations, then it is directly
experiencing the mind and mental contents in a tangible way that easily
allows the meditator to experience the impermanent nature of the entire
mind-matter phenomenon.

20. Pañca upādānakkhandhā [the five aggregates of clinging] consist
of: rūpakkhandha (the material aggregate) connected with kāya (body) and
the four nāmakkhandhā (aggregates of mind), which are: viññāṇakkhandha
(the aggregate of consciousness);
saññākkhandha (the aggregate of perception);
vedanākkhandha (the aggregate of feeling of sensations on the body)
saṅkhārakkhandha (the aggregate of reaction).

The pañca upādānakkhandhā are aggregates of clinging, or attachment,
in two ways. They are the basic objects to which we cling because of
our illusion that the five together make up “I,” “me.” In addition, the
continual arising of the aggregates - with the attendant suffering that
goes with the cycle of becoming - is due to the clinging toward this
illusory “I.” Aggregates and clinging always go together, except in the
case of an arahant, who has pañca khandhā, the five aggregates, but no
clinging towards them; no upādāna (attachment or clinging) is possible
for such a person.

21. Here dhamma has to be understood as the law of nature, the
nature of the law in its totality. At a superficial level dhammavicaya
[investigation of Dhamma] can be understood to mean intellectual
investigation of the law. But to become a factor of enlightenment
dhammavicaya must become an experiential investigation - direct
experience of the phenomenon of arising and passing away at the level of
sensations.

22. Pīti [rapture] is difficult to translate into English. It is
often translated as: “joy,” “delight,” “bliss” or “thrill.” Each of
these words conveys at least partially the meaning of mental and
physical pleasantness. For pīti to become a factor of enlightenment it
must be experienced in its true nature as ephemeral, arising and passing
away. Only then can the meditator avoid the danger of becoming attached
to the pleasantness of this stage.

23. As with the previous factor of enlightenment, passaddhi
[tranquillity], becomes a factor of enlightenment only when it is
experienced as impermanent, anicca - arising and passing away. The
danger for the meditator here is that this stage of deep tranquillity
might be mistaken for the final goal of nibbāna. This deep illusion
(moha) is removed by the experience of anicca as one experiences this
tranquillity.

24. In the texts byādhi [sickness] is sometimes included, sometimes omitted.

25. Here it is very clear that the word dukkha [pain] is related to
the body, and domanassa [grief] to the mind. Correspondingly, sukha
(bodily pleasure) is related to the body, somanassa (mental pleasure) to
the mind and adukkhamasukha (neither painful nor pleasant) as neutral,
to both body and mind.

26. The word loke [world] has a wide spectrum of meaning:
“universe,” “world,” “region,” “people.” In this entire section it is
used in connection with everything that one experiences at any of the
six senses, and the entire process of the contact between the senses and
their respective objects. So in this context loke is to be understood
as the “world” of the mind-body phenomenon. Therefore the entire “world”
can be directly experienced at the level of the sensations in the body
that result from any of these interactions.

27. Vitakko [thought conception] refers to the initial application
of the mind to an object. This is contrasted with vicāro [rolling in
thoughts] in the next paragraph, which refers to a sustained application
of the mind on an object.

In the later section, dealing with the jhānas (see pp. 72,73), the
translation reflects this relationship more directly since the context
is one of deep absorption in the object of meditation rather than one
where mental impurities are arising.

28. Evaṃ [in this manner], as explained throughout the entire sutta,
is ātāpī sampajāno satimā (ardent with awareness of mind and body at
the level of sensations and with constant thorough understanding of
impermanence). In order to achieve these guaranteed results the
continuity should be sampajaññaṃ na riñcati ([the meditator] does not
lose the constant thorough understanding of impermanence even for a
moment).

29. The final stage of liberation of an arahant.

30. The stage of an anāgāmī [non-returner] is the third and next-to-last stage of liberation.

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Voice of All Awakened Aboriginal Societies (VoAAAS)

Murderers of democratic institutions and Master of diluting institutions (Modi) is
Fake OBC own mother’s flesh eater striving as a stooge, slave, chamcha,
chela, bootlicker, for just 0.1% intolerant, violent, militant, number
one terrorists of the world, ever shooting, mob lynching,
lunatic,mentally retarded, foreigners of Bend Israel chitpavan brahmins
of Rakshasa Rowdy Swayam Sevaks (RSS) full of hatred, anger, jealousy,
delusion, stupidity which are defilemnt of the mind requiring mental
treatment at mental asylums in Bend Israel. He gobbled
Master Key by tampering the fraud EVMs/VVPATs.

In Mainpuri, Mayawati and Mulayam bury the hatchet
Rare gathering:Akhilesh Yadav, Mulayam Singh andMayawati at a rally in Mainpuri on Friday.Rajeev BhattThe Hindu
Omar Rashid
MAINPURI, APRIL 20, 2019 00:00 IST
UPDATED: APRIL 20, 2019 06:21 IST
BSP leader leads campaign for SP founder after over two decades of acrimony

Overcoming more than two decades of political and personal acrimony,
Bahujan Samaj Party chief Mayawati on Friday sought votes for Samajwadi
Party patron Mulayam Singh Yadav in his turf Mainpuri, hailing him as
the “real and true leader” of the backward classes.

As the two former Chief Ministers and sworn rivals shared the stage
at a SP-BSP rally, there was plenty of bonhomie on display, with both
sharing kind words about the other, marking a remarkable shift in Uttar
Pradesh politics.

SP chief Akhilesh Yadav, who was on stage, said it was a “historic” moment that Ms. Mayawati was seeking votes for his father.

Mr. Mulayam Singh, who spoke first, appealed to the mammoth crowd at
the Christian College grounds to “honour” Ms. Mayawati and said he
would “never forget” her gesture of coming to campaign for him.

The SP patron underscored the sentiment and asked an SP leader, who
had bent to touch his feet, to accord the same respect to Ms. Mayawati
who was seated beside him.

In her speech, Ms. Mayawati justified the SP-BSP alliance.

She said she had come to campaign for the SP founder despite the
June 2, 1995 guesthouse incident, when she was allegedly attacked by SP
legislators, as “hard decisions” needed to be taken sometimes in the
interest of the people, the nation and the party’s movement considering
the present situation.

.!
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04/18/19
Voice of All Awakened Aboriginal Societies (VoAAAS) LESSON 2965 & 2966 Thu 18 & Fri 19 Apr 2019
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 7:24 pm



Voice of All Awakened Aboriginal Societies (VoAAAS)

LESSON 2965 & 2966 Thu 18 & Fri 19 Apr 2019

Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness

Tipitaka
is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness
and peace on the path of Eternal Bliss as Final Goal

MEDITATION PRACTICE in BUDDHA’S OWN WORDS
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]
from

Analytic Insight Net -Free Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca

Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās
through

http://sarvajan.ambedkar.org

Voice of All Awakened Aboriginal Societies (VoAAAS)

web series on

Tipitaka

possibilities of the digital medium and working with like-minded people.

#
All

://m.wikihow.com/Make-Your-Own-Webshow

Author InfoHow to Make Your Own Webshow
Author Info
The Internet is an amazing place to bring your ideas to attention of
others. One way to do this is through a web show. Follow these steps and
you could soon become a bona fide Internet star!

Steps
Edit
Image titled Make Your Own Webshow Step 1
1
Get an idea for your show. It needs to be a good, wonderful, fun, and
exciting with additional episodes. Try to get an idea for one good
episode. Think, and write down these steps to help you remember. Then
just write the script.
Image titled Make Your Own Webshow Step 2
2
Choose a title for your show. Just as much as you need a good idea for
your show, you need a good title for it as well. Try to tie your title
in with the topic of your show. Not only should it be relevant, it
should be distinctive and memorable.
Image titled Make Your Own Webshow Step 3
3
Get lighting or else you wouldn’t be able to see anything. Pick out some
colorful lights, too, if you want to add a little flair and style.
Don’t forget to give it extra style!
Image titled Make Your Own Webshow Step 4
4
Make the scene or set look outstanding. Pick a colourful, big place to
shoot your web show. If you put a plain white blank screen behind you it
probably would look boring. If you pick something with a bunch of
pictures and add things that show off your own flair. You could also use
a large sized printout of an image as a backdrop. When you show your
flair don’t add too much. It’ll overkill it and show you’re desperate.
Image titled Make Your Own Webshow Step 5
5
Have a camera worth taping with and stop recording. You’ll need a good
camera to film your show. You could temporarily use a web cam, but if
you want to show quality picture, you should invest in a digital
camcorder. But don’t worry it’s not needed! If you don’t have much money
you can use your webcam.
Image titled Make Your Own Webshow Step 6
6
Select family members or friends to work on your show. It would be great
to have about two to three crew members. One do the actual filming
while the other managed other technical aspects. You may also need two
to three hosts or actors.
Image titled Make Your Own Webshow Step 7
7
Make a schedule or a planner of what you will be doing on the show and
if there will be some guests. You can take the ideas you wrote down and
fit them into your schedule to remember what time you have to do it.
Image titled Make Your Own Webshow Step 8
8
Don’t be boring or rude in your webshow. If you do, you will probably
lose a huge amount of viewers and your precious time of taping shows all
goes to waste! You also don’t have to be a polite goody two shoes but
keep your temper easy too.
Image titled Make Your Own Webshow Step 9
9
Practice your lines so you don’t forget but don’t worry you can have cue
cards if you want. Some people really don’t know how to act politely
unless they have memorized the script or cue cards fully.
Image titled Make Your Own Webshow Step 10
10
Edit your video on the computer, make it run cleanly through scenes.
There are various programs that can help you do this. Add special
effects if necessary. Don’t let anyone who isn’t a good speller or
someone who sabotages edit.
Image titled Make Your Own Webshow Step 11
11
Distribute your film on a free website. You may want to host your
webcast on a video sharing site such as YouTube first, and then if it is
really good get your own domain website. Use ratings and comments to
your advantage. Listen to what people want to see and what they like.
Image titled Make Your Own Webshow Step 12
12
Promote your show. Nobody is going to watch your show if they don’t know
it exists. Use both online and offline methods of spreading the word
about your show. This could mean using social media as well as
word-of-mouth techniques. Try social networking websites. Tell your
friends to tell their friends or relatives. You can even try making
posters to hand out.
Image titled Make Your Own Webshow Step 13
13
Read what they think. Read comments or messages people leave you on your
website or video. Don’t think your video is bad if some comments are
bad, just try to change your show a little bit and spice things up. Pay
attention to the viewers that love your show.You should have a place
where your fans can go look you up and give you feed back.If you get a
lot of feed back that is not so good than just try to change your show a
little so your fans will like it more.

Annapurna International School of Film and Media (AISFM), Hyderabad.

RHigh Priestess. Written and directed by Pushpa Ignatius, the eight-episode series will stream on Zee 5 from April 25.

We meet at Amala’s office at Annapurna International School of Film
and Media (AISFM), Hyderabad. The media blitzkrieg for High Priestess is
yet to begin. At the mention of it, Amala says with a twinkle in her
eyes, “I will be running away before that. Nag wanted me to join him,
since he’s going to be away all summer.” Nagarjuna is in Portugal
shooting for his film Manmadhudu 2, directed by Rahul Ravindran.

Amala’s acting projects have been rather occasional, as she
multi-tasks with responsibilities that include being the director of
AISFM and overseeing Blue Cross of Hyderabad. She hasn’t done a Telugu
film since Life is Beautiful (2012), but 2018 saw her in a cameo in
Karwaan (Hindi).

Digital platform

High Priestess is a different ball game. Amala and Pushpa go back a
long way: “Whenever I’ve visited Chennai in the last five years, we
would meet for a meal at Amethyst, Anokhi or one such quaint café and
talk about each other’s work. Pushpa has a decade of experience as an ad
filmmaker. She once told me that she’s writing something with me in
mind. I thought she was joking. But later she pitched High Priestess,
wanting me to essay the role of a psychic and tarot reader. I liked the
script, and it’s a role you don’t come across everyday.”

‘GoT’ fan
Amala’s favourite shows include Game of Thrones and Grey’s Anatomy. She
applauds the writing and production values in international series and
says she’s excited about the digital platform, especially for her
students and alumni. “Nag and I often talk about it, how a billion
screens of opportunities are opening up,” she remarks.
Pushpa, producer Krishna of Tribal Horse Entertainment, cinematographer
Soundarrajan and the rest of the team was formed, including actors
Kishore, Varalaxmi Sarathkumar and Brahmaji. Zee 5 came aboard as well.
They began shooting in January this year. Her 15-day shoot, she recalls,
was intense as they shot from 7 am to 10 pm, working within the
stipulated time to not overshoot the budget. “The hard work on the sets
and the acting process is no different from that of cinema, but the
characters can be fleshed out more. In cinema everything is trimmed to
fit into two hours; here there’s scope to explore the dimensions of a
character and say more,” Amala observes. She lauds Pushpa for her
clarity of thought and mentions that she’s a tarot reader. Amala herself
was intrigued by psychic concepts earlier: “We all go through phases;
in one such phase, I was interested to know about the psychic
phenomenon,” she says.

Pushpa Ignatius and Amala Akkineni
Pushpa Ignatius and Amala Akkineni
Belief systems

The High Priestess trailer hints at the presence of a supernatural
element. Amala notes that when such topics are dealt with, there’s bound
to be a situation of death in the story. “We come across situations in
life when people say something insensitive or inappropriate in a
situation of death. I felt that in my role as a mature psychic, I should
touch upon such issues of addressing things with sensitivity. Pushpa
added those touches to the dialogues.”

Talking of death and sensitivity, we hark back to Karwaan where she
holds a prayer meet that helps put things in perspective for some of the
key characters. Not many know that Amala hosts prayer meets in
Hyderabad as well. Those who know her well, talk about feeling calmer
and enriched by her sessions. Mention that and Amala says, “Let me put
it this way. A whole generation is moving away from highly ritualistic
practices into a more thinking, spiritual process. By spiritual, I don’t
refer to a cult or a guru. In your heart, you continue to feel the
presence of people who’ve been dear to you even after they’ve left.” She
looks at a photograph of her parents-in-law, Akkineni Nageswara Rao and
Annapurna, and continues, “I was extremely close to my mother-in-law
and after she, and later my father-in-law passed away, I continue to
feel their presence. When anyone in the family has a moment of
achievement, we say that the elders will be proud of us. So when you
feel that connection, you naturally want to send a prayer to them. When I
read something like that in a script (Karwaan), I know I’m working with
like-minded people who believe that religion and rituals shouldn’t
divide us.”

Amala Akkineni and Kishore in a still from the web series
Amala Akkineni and Kishore in a still from the web series
Amala is a sounding board for the scripts written by her students.
Periodically, AISFM organises a writers’ hub and representatives of OTT
platforms are invited to mentor emerging writers. “I urge my students to
bring in depth and purpose into their writing, which will happen with
life experiences. The High Priestess experience
Amala is a sounding board for the scripts written by her students.
Periodically, AISFM organises a writers’ hub and representatives of OTT
platforms are invited to mentor emerging writers. “I urge my students to
bring in depth and purpose into their writing, which will happen with
life experiences. The High Priestess experience helps me understand what
more I need to bring to the film school. A story has to have several
layers to sustain audience interest in each episode.”

Probe her on High Priestess and if the series will have an open
ending, with the scope to continue further and Amala guffaws, “I will
not let the cat out of the bag.” Meanwhile, she’s shown interest in a
new idea for a web series but says it’s a long journey before it
materialises, and she will take a call at the right time.

Mayawati accuses EC of favouring Yogi Adityanath
EC means Election Criminals
Ex CEC Samapth was the first Criminal to suggest to the ex CJI (Chief In Justice) Sathasivam to replace
all the EVMs in a phased manner as it cost Rs 1600 crore and the error of judgement was comitted.
The present CJI & CEC are not bothered to 100% verification of the VVPATs. This is for the benefit of
Murderers of democratic institutions and Master of diluting institutions (Modi)s Brashtachar Jhothe Psychopaths
(BJP) controlled by just 0.1% intolerant, violent, militant, number one terrorists of the world, evershooting,
mob lynching, lunactic, mentally retarded foreigners of Bend Israel Chilean Brahmins of Rowdy Rakshasa Swayam Sevaks
(RSS) whose mission is 360.
If elections were conducted in ballot papers they will get only 0.1% votes.

99.9% All Aboriginal Awakened Societies must unite to bring back
ballot papers to through the chitpavan brahmins and their stogies in
mental asylums in Bend Israel for their hatred, anger, jealousy,
delusion and stupidity
Practice which are refinement of the mind.

30+ Vegan Easter Recipes Everyone Will Love
30+ VEGAN EASTER RECIPES EVERYONE WILL LOVE
APRIL 15, 2019

This post may contain affiliate links. Please read our disclosure for more info.
EGGCELLENT VEGAN EASTER RECIPES THAT ARE GUARANTEED TO IMPRESS

Over 30 eggcellent vegan Easter recipes that are guaranteed to
impress! The best vegan breakfast, brunch, lunch and dinner ideas to
impress your family! Plus some delicious dessert recipes to make your
Easter special.

Amazing Easter table setting found on Sugar & Cloth

Why am I writing an article about vegan Easter recipes?

How did this happen?

I thought January was just yesterday and here we are in March
already! I didn’t believe my grandma when she said: “Get to 20, and then
time will fly”. It took so long to grow up, and now I am getting old
too fast!

Anyway, I really wanted to share with you these amazing Easter ideas that will make your vegan Easter dinner simply amazing!

When I think about Easter, I think about chocolate and fresh spring
vegetables: light leafy greens, asparagus, peas, carrots…and eggs! And
if you are on a vegan diet, there are plenty of alternatives to real
eggs, that taste as good and are much better for your health and for
chickens!

I love Easter as it brings our family together and cooking feels a
bit less stressful than Christmas! The weather starts to improve, and if
it’s good enough some years we just opt for a lovely brunch or picnic
outside.

Ready to start cooking?

Check out these yummy Easter recipes that even your meat eater family and friends will love!

Vegan Easter Breakfast
Becoming vegan doesn’t mean losing out on flavor and taste. All these
recipes just look and taste amazing and will make your Easter breakfast
delicious.

1. Blueberry Coconut Baked Oatmeal
Blueberry Coconut Baked Oatmeal| Over 30 eggcellent vegan Easter recipes
that are guaranteed to impress! The best vegan breakfast, brunch, lunch
and dinner ideas to impress your family! Plus some delicious dessert
recipes to make your Easter special.

Found on Love and Lemons

I love oats! And this oat treat combined with cinnamon is really
delicious. It reminds me of the topping of a warm fruit crumble. The
smell that comes out of the oven in the morning…something to die for!

2. Healthy Avocado Toast
Avocado tost: 30+ eggcellent vegan Easter recipes that are guaranteed to
impress! The best vegan dinner, brunch, lunch dinner and dessert ideas
to satisfy your family!

Found on Gathering Dreams

Well, this is one of my recipes, so I LOVE it!

This vegan smashed avocado toast with chickpeas and sun-dried
tomatoes is a super simple to make and it tastes amazing. I love recipes
that don’t even make you think about your diet requirements, and
although this recipe is vegan, everyone will love it!

3. Carrot Quinoa Oatmeal Breakfast Cookies
Carrot Quinoa Oatmeal Breakfast Cookies | Over 30 eggcellent vegan
Easter recipes that are guaranteed to impress! The best vegan breakfast,
brunch, lunch and dinner ideas to impress your family! Plus some
delicious dessert recipes to make your Easter special.

Found on Love and Lemons

Another oaty recipe! But this time with the addition of carrots! Carrots really remind me of spring, fluffy bunnies and Easter!

These cookies are made with lots of good things: carrots, oats, flax, walnuts, pepitas, cranberries and quinoa.

4. Vegan Salmon Bagel
Vegan Salmon Bagel | Over 30 eggcellent vegan Easter recipes that are
guaranteed to impress! The best vegan breakfast, brunch, lunch and
dinner ideas to impress your family! Plus some delicious dessert recipes
to make your Easter special.

Found on Green Evi

The first time I came across this recipe I thought: “Vegan salmon?”. From the pictures, it really looks like the real deal!

And it’s also very cheap to make! This simple vegan salmon is made
out of carrots: it’s savory, salty, smokey and the texture is spot on.
It’s the perfect recipe if you don’t want to eat fish but miss its
taste.

Some More Vegan Easter Breakfast Recipes Ideas…
5. Blueberry Vegan Pancakes
6. Apricot Pecan Granola Bars
7. Fairy Bread Sprinkles on Toast
8. Vegan French Toast

Vegan Appetizers, Mains, and Sides
Here you can find some great savory dishes for your vegan Easter brunch,
lunch or dinner! From appetizer to soups, to lovely vegan frittatas and
healthier low-carb options!

No matter what diet you are following, here you will find the best vegan Easter recipes for you!

9. Simple Raw Zucchini Roll-Ups
Simple Raw Zucchini Roll-Ups | Over 30 eggcellent vegan Easter recipes
that are guaranteed to impress! The best vegan breakfast, brunch, lunch
and dinner ideas to impress your family! Plus some delicious dessert
recipes to make your Easter special.

Found on Green Evi

Pretty raw vegan zucchini roll-ups, perfect as a light and healthy
appetizer for your vegan Easter lunch. These zucchini rolls are filled
with creamy, herbed cashew cheese, asparagus, scallions, and dill. They
are easy and quick to make and look so cute!

10. Curry Hummus
Curry Hummus | Over 30 eggcellent vegan Easter recipes that are
guaranteed to impress! The best vegan breakfast, brunch, lunch and
dinner ideas to impress your family! Plus some delicious dessert recipes
to make your Easter special.

Found on Pinch of Yum

This curry hummus will make your Easter table look fantastic!
Smooth, creamy, and perfect for an awesome lunch. Gluten & dairy
free.

11. Creamy Asparagus And Peas Soup
Creamy Asparagus And Peas Soup | Over 30 eggcellent vegan Easter recipes
that are guaranteed to impress! The best vegan breakfast, brunch, lunch
and dinner ideas to impress your family! Plus some delicious dessert
recipes to make your Easter special.

Found on Minimalist Baker

IIf it’s going to be still a little chilly out there, you can try
out this soup! A simple, 30-minute roasted asparagus soup with peas,
shallot, and garlic!

12. Pea Pesto Pasta With Sun-Dried Tomatoes & Arugula
Pea Pesto Pasta With Sun-Dried Tomatoes & Arugula | Over 30
eggcellent vegan Easter recipes that are guaranteed to impress! The best
vegan breakfast, brunch, lunch and dinner ideas to impress your family!
Plus some delicious dessert recipes to make your Easter special.
Found on Minimalist Baker

This pasta dish screams springtime! Ready in 30 minutes, it’s vegan,
gluten-free and tossed with arugula and sun-dried tomatoes. Delicious!

13. Spanish Omelette
Spanish Omelette | Over 30 eggcellent vegan Easter recipes that are
guaranteed to impress! The best vegan breakfast, brunch, lunch and
dinner ideas to impress your family! Plus some delicious dessert recipes
to make your Easter special.

Found on Wall Flower Kitchen

Have you ever tried chickpea flour? It’s amazing to make an omelet and you won’t miss eggs one bit!

This recipe is great as you can eat it hot or cold. You can prep the
omelet in advance and have your Easter lunch ready! Plus, it’s very
filling, naturally gluten-free, high in protein and low calorie.

14. Vegan Gnocchi with Arugula Pesto
Vegan Gnocchi with Arugula Pesto | Over 30 eggcellent vegan Easter
recipes that are guaranteed to impress! The best vegan breakfast,
brunch, lunch and dinner ideas to impress your family! Plus some
delicious dessert recipes to make your Easter special.

Found on Lauren Caris Cooks

I love potato gnocchi and pesto in any form! If you want to impress
your guests, this vegan gnocchi dish with arugula pesto will do the
trick!

15. Vegan Olive and Artichokes Tart
Vegan Olive and Artichokes Tart |

Found on Green Evi

This olive and artichoke tart is very simple to make, takes just a
few minutes to prepare, but tastes absolutely amazing. No one will guess
it’s eggless. You will fool all your non-vegan friends!

16. Fresh Tomato Risotto with Grilled Greens
Fresh Tomato Risotto with Grilled Greens | Over 30 eggcellent vegan
Easter recipes that are guaranteed to impress! The best vegan breakfast,
brunch, lunch and dinner ideas to impress your family! Plus some
delicious dessert recipes to make your Easter special.

Found on Lauren Caris Cooks

I always love a well-cooked risotto. Making a good risotto is easier
than you think. Just follow the simple steps in this recipe and you
will have a creamy risotto in no time.

17. Herb-Roaster Tri-Colored Carrots
Herb-Roaster Tri-Colored Carrots | Over 30 eggcellent vegan Easter
recipes that are guaranteed to impress! The best vegan breakfast,
brunch, lunch and dinner ideas to impress your family! Plus some
delicious dessert recipes to make your Easter special.

Found on Averie Cooks

It’s not Easter without carrots on the table! This roasted version
is very easy to make: crisp-tender carrots, lightly caramelized and
flavored with rosemary, thyme, and parsley.

18. Super Spring Salad
Sping Salad: 30+ eggcellent vegan Easter recipes that are guaranteed to
impress! The best vegan dinner, brunch, lunch dinner and dessert ideas
to satisfy your family!

Found on Gathering Dreams

19. Green Spring Salad
Green Spring Salad | Over 30 eggcellent vegan Easter recipes that are
guaranteed to impress! The best vegan breakfast, brunch, lunch and
dinner ideas to impress your family! Plus some delicious dessert recipes
to make your Easter special.

Found on Green Evi

This vibrant green salad is the perfect way to celebrate the best,
fresh spring produce. Sweet green peas mixed with crunchy roasted
arugula and broccoli, creamy avocado slices and fresh herbs, and then
everything is dressed with a tangy lemon vinaigrette.

Some More Vegan Easter Recipes Ideas…
20. Eggplant Lasagna Roll-Ups
21. Spring Detox Cauliflower Salad
22. 15-Minute Garlic Lime Cashew Zoodles
23. Creamy Tomato Shells
24. Creamy Wild Garlic Spring Pasta

Vegan Dessert
Some mouth-watering vegan Easter dessert recipes that everyone will
love! They include classics like chocolate eggs, carrot cakes, chocolate
cakes, and hot cross buns!

25. Vegan Elderflower Cake with Lemon Curd & White Chocolate Frosting
Vegan Elderflower Cake with Lemon Curd & White Chocolate Frosting |
Over 30 eggcellent vegan Easter recipes that are guaranteed to impress!
The best vegan breakfast, brunch, lunch and dinner ideas to impress your
family! Plus some delicious dessert recipes to make your Easter
special.

Found on Wall Flower Kitchen

This cake looks so pretty and it’s made with wholesome ingredients
and no refined sugar! Plus its fluffiness is given by a special
ingredient that you will never guess: mashed potatoes!

26. Raw Carrot Cake With Cashew Frosting
Raw Carrot Cake With Cashew Frosting | Over 30 eggcellent vegan Easter
recipes that are guaranteed to impress! The best vegan breakfast,
brunch, lunch and dinner ideas to impress your family! Plus some
delicious dessert recipes to make your Easter special.

Found on Green Evi

If you love raw cakes, these are the perfect carrot mini cakes for
you! It’s a pretty, sweet treat very similar to the texture of a classic
carrot cake, but much healthier. It’s so good, you won’t be able to
stop eating this!

27. Dark Chocolate Beetroot Cake With Chocolate Ganache Frosting
Dark Chocolate Beetroot Cake With Chocolate Ganache Frosting| Over 30
eggcellent vegan Easter recipes that are guaranteed to impress! The best
vegan breakfast, brunch, lunch and dinner ideas to impress your family!
Plus some delicious dessert recipes to make your Easter special.

Found on Quite Good Food

This dense and fudgy chocolate cake is a bit more complex than some
of the other recipes, but it looks so good and tastes even better! With
dairy-free chocolate ganache frosting and marzipan eggs, it’s the
perfect cake to celebrate Easter!

28. Vegan Easter Lemon Cupcakes
Vegan Easter Lemon Cupcakes | Over 30 eggcellent vegan Easter recipes
that are guaranteed to impress! The best vegan breakfast, brunch, lunch
and dinner ideas to impress your family! Plus some delicious dessert
recipes to make your Easter special.

Found on Wall Flower Kitchen

Lemon is so refreshing and it’s the perfect flavor to end your
Easter with (after eating lots of vegan chocolate of course!). These
lemon cupcakes are light and fluffy and look so festive!

29. White Chocolate Peanut Butter Eggs
White Chocolate Peanut Butter Eggs | Over 30 eggcellent vegan Easter
recipes that are guaranteed to impress! The best vegan breakfast,
brunch, lunch and dinner ideas to impress your family! Plus some
delicious dessert recipes to make your Easter special.

Found on Minimalist Baker

A simple treat, if you love peanut butter: easy, vegan peanut butter
eggs with a white chocolate coating! All you need are 7 ingredients.
The perfect treat for Easter and beyond!

30. Nakd Hot Cross Bun Cupcakes
Nakd Hot Cross Bun Cupcakes | Over 30 eggcellent vegan Easter recipes
that are guaranteed to impress! The best vegan breakfast, brunch, lunch
and dinner ideas to impress your family! Plus some delicious dessert
recipes to make your Easter special.

Found on Wall Flower Kitchen

A vegan cupcake version of the traditional Hot Cross Buns!

31. Vegan Easter Cookies
Vegan Easter recipes: Vegan Easter cookies

Found on Vegan Family Recipes

Cute and delicious Vegan Easter Cookies that are great to make with your kids, perfect to have fun with the whole family!

Some More Vegan Easter Dessert Recipes Ideas…
32. Peanut Butter Eggs

+ Vegan Easter Recipes Everyone Will Love
30+ VEGAN EASTER RECIPES EVERYONE WILL LOVE
APRIL 15, 2019

This post may contain affiliate links. Please read our disclosure for more info.
EGGCELLENT VEGAN EASTER RECIPES THAT ARE GUARANTEED TO IMPRESS

Over 30 eggcellent vegan Easter recipes that are guaranteed to
impress! The best vegan breakfast, brunch, lunch and dinner ideas to
impress your family! Plus some delicious dessert recipes to make your
Easter special.

Amazing Easter table setting found on Sugar & Cloth

Why am I writing an article about vegan Easter recipes?

How did this happen?

I thought January was just yesterday and here we are in March
already! I didn’t believe my grandma when she said: “Get to 20, and then
time will fly”. It took so long to grow up, and now I am getting old
too fast!

Anyway, I really wanted to share with you these amazing Easter ideas that will make your vegan Easter dinner simply amazing!

When I think about Easter, I think about chocolate and fresh spring
vegetables: light leafy greens, asparagus, peas, carrots…and eggs! And
if you are on a vegan diet, there are plenty of alternatives to real
eggs, that taste as good and are much better for your health and for
chickens!

I love Easter as it brings our family together and cooking feels a
bit less stressful than Christmas! The weather starts to improve, and if
it’s good enough some years we just opt for a lovely brunch or picnic
outside.

Ready to start cooking?

Check out these yummy Easter recipes that even your meat eater family and friends will love!

Vegan Easter Breakfast
Becoming vegan doesn’t mean losing out on flavor and taste. All these
recipes just look and taste amazing and will make your Easter breakfast
delicious.

1. Blueberry Coconut Baked Oatmeal
Blueberry Coconut Baked Oatmeal| Over 30 eggcellent vegan Easter recipes
that are guaranteed to impress! The best vegan breakfast, brunch, lunch
and dinner ideas to impress your family! Plus some delicious dessert
recipes to make your Easter special.

Found on Love and Lemons

I love oats! And this oat treat combined with cinnamon is really
delicious. It reminds me of the topping of a warm fruit crumble. The
smell that comes out of the oven in the morning…something to die for!

2. Healthy Avocado Toast
Avocado tost: 30+ eggcellent vegan Easter recipes that are guaranteed to
impress! The best vegan dinner, brunch, lunch dinner and dessert ideas
to satisfy your family!

Found on Gathering Dreams

Well, this is one of my recipes, so I LOVE it!

This vegan smashed avocado toast with chickpeas and sun-dried
tomatoes is a super simple to make and it tastes amazing. I love recipes
that don’t even make you think about your diet requirements, and
although this recipe is vegan, everyone will love it!

3. Carrot Quinoa Oatmeal Breakfast Cookies
Carrot Quinoa Oatmeal Breakfast Cookies | Over 30 eggcellent vegan
Easter recipes that are guaranteed to impress! The best vegan breakfast,
brunch, lunch and dinner ideas to impress your family! Plus some
delicious dessert recipes to make your Easter special.

Found on Love and Lemons

Another oaty recipe! But this time with the addition of carrots! Carrots really remind me of spring, fluffy bunnies and Easter!

These cookies are made with lots of good things: carrots, oats, flax, walnuts, pepitas, cranberries and quinoa.

4. Vegan Salmon Bagel
Vegan Salmon Bagel | Over 30 eggcellent vegan Easter recipes that are
guaranteed to impress! The best vegan breakfast, brunch, lunch and
dinner ideas to impress your family! Plus some delicious dessert recipes
to make your Easter special.

Found on Green Evi

The first time I came across this recipe I thought: “Vegan salmon?”. From the pictures, it really looks like the real deal!

And it’s also very cheap to make! This simple vegan salmon is made
out of carrots: it’s savory, salty, smokey and the texture is spot on.
It’s the perfect recipe if you don’t want to eat fish but miss its
taste.

Some More Vegan Easter Breakfast Recipes Ideas…
5. Blueberry Vegan Pancakes
6. Apricot Pecan Granola Bars
7. Fairy Bread Sprinkles on Toast
8. Vegan French Toast

Vegan Appetizers, Mains, and Sides
Here you can find some great savory dishes for your vegan Easter brunch,
lunch or dinner! From appetizer to soups, to lovely vegan frittatas and
healthier low-carb options!

No matter what diet you are following, here you will find the best vegan Easter recipes for you!

9. Simple Raw Zucchini Roll-Ups
Simple Raw Zucchini Roll-Ups | Over 30 eggcellent vegan Easter recipes
that are guaranteed to impress! The best vegan breakfast, brunch, lunch
and dinner ideas to impress your family! Plus some delicious dessert
recipes to make your Easter special.

Found on Green Evi

Pretty raw vegan zucchini roll-ups, perfect as a light and healthy
appetizer for your vegan Easter lunch. These zucchini rolls are filled
with creamy, herbed cashew cheese, asparagus, scallions, and dill. They
are easy and quick to make and look so cute!

10. Curry Hummus
Curry Hummus | Over 30 eggcellent vegan Easter recipes that are
guaranteed to impress! The best vegan breakfast, brunch, lunch and
dinner ideas to impress your family! Plus some delicious dessert recipes
to make your Easter special.

Found on Pinch of Yum

This curry hummus will make your Easter table look fantastic!
Smooth, creamy, and perfect for an awesome lunch. Gluten & dairy
free.

11. Creamy Asparagus And Peas Soup
Creamy Asparagus And Peas Soup | Over 30 eggcellent vegan Easter recipes
that are guaranteed to impress! The best vegan breakfast, brunch, lunch
and dinner ideas to impress your family! Plus some delicious dessert
recipes to make your Easter special.

Found on Minimalist Baker

IIf it’s going to be still a little chilly out there, you can try
out this soup! A simple, 30-minute roasted asparagus soup with peas,
shallot, and garlic!

12. Pea Pesto Pasta With Sun-Dried Tomatoes & Arugula
Pea Pesto Pasta With Sun-Dried Tomatoes & Arugula | Over 30
eggcellent vegan Easter recipes that are guaranteed to impress! The best
vegan breakfast, brunch, lunch and dinner ideas to impress your family!
Plus some delicious dessert recipes to make your Easter special.
Found on Minimalist Baker

This pasta dish screams springtime! Ready in 30 minutes, it’s vegan,
gluten-free and tossed with arugula and sun-dried tomatoes. Delicious!

13. Spanish Omelette
Spanish Omelette | Over 30 eggcellent vegan Easter recipes that are
guaranteed to impress! The best vegan breakfast, brunch, lunch and
dinner ideas to impress your family! Plus some delicious dessert recipes
to make your Easter special.

Found on Wall Flower Kitchen

Have you ever tried chickpea flour? It’s amazing to make an omelet and you won’t miss eggs one bit!

This recipe is great as you can eat it hot or cold. You can prep the
omelet in advance and have your Easter lunch ready! Plus, it’s very
filling, naturally gluten-free, high in protein and low calorie.

14. Vegan Gnocchi with Arugula Pesto
Vegan Gnocchi with Arugula Pesto | Over 30 eggcellent vegan Easter
recipes that are guaranteed to impress! The best vegan breakfast,
brunch, lunch and dinner ideas to impress your family! Plus some
delicious dessert recipes to make your Easter special.

Found on Lauren Caris Cooks

I love potato gnocchi and pesto in any form! If you want to impress
your guests, this vegan gnocchi dish with arugula pesto will do the
trick!

15. Vegan Olive and Artichokes Tart
Vegan Olive and Artichokes Tart |

Found on Green Evi

This olive and artichoke tart is very simple to make, takes just a
few minutes to prepare, but tastes absolutely amazing. No one will guess
it’s eggless. You will fool all your non-vegan friends!

16. Fresh Tomato Risotto with Grilled Greens
Fresh Tomato Risotto with Grilled Greens | Over 30 eggcellent vegan
Easter recipes that are guaranteed to impress! The best vegan breakfast,
brunch, lunch and dinner ideas to impress your family! Plus some
delicious dessert recipes to make your Easter special.

Found on Lauren Caris Cooks

I always love a well-cooked risotto. Making a good risotto is easier
than you think. Just follow the simple steps in this recipe and you
will have a creamy risotto in no time.

17. Herb-Roaster Tri-Colored Carrots
Herb-Roaster Tri-Colored Carrots | Over 30 eggcellent vegan Easter
recipes that are guaranteed to impress! The best vegan breakfast,
brunch, lunch and dinner ideas to impress your family! Plus some
delicious dessert recipes to make your Easter special.

Found on Averie Cooks

It’s not Easter without carrots on the table! This roasted version
is very easy to make: crisp-tender carrots, lightly caramelized and
flavored with rosemary, thyme, and parsley.

18. Super Spring Salad

comments (0)
04/16/19
Voice of All Awakened Aboriginal Societies (VoAAAS) LESSON 2964 Wed 17 Apr 2019
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 6:10 pm



Voice of All Awakened Aboriginal Societies (VoAAAS)

LESSON 2964 Wed 17 Apr 2019

Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness

Tipitaka
is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness
and peace on the path of Eternal Bliss as Final Goal

MEDITATION PRACTICE in BUDDHA’S OWN WORDS
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]
from

Analytic Insight Net -Free Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca

Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās
through

http://sarvajan.ambedkar.org

Voice of All Awakened Aboriginal Societies (VoAAAS)

Good Governance of the Modern World

Just 0.1% intolerant, violent, militant, number one terrorists of the world,
ever shooting, mob lynching, lunatic, mentally retarded, Paradesis from Bend Israel
Kicked out from there the chitpavan Brahmins of Rowdy Rakshasa Swayam Sevaks
Remotely controlling Brashtachar Jhoote Psychopaths headed by stooges,
Chamchas, slaves, chelas, bootlickers, own mother’s flesh waters like the
Murderers of democratic institutions & Masters of diluting institutions full of
hatred, anger, jealousy, delusion, stupidity which are defilement of the mind
requiring mental treatment at mental asylums in BeneIsrael are now ruling
the country after tampering the fraud EVMs/VVPATs keeping their software
with its source code hidden from the eyes of the voters.

Now 99.9% All Aboriginal Awakened Societies have united to throw the
chitpavan Brahmins and their slaves in mental asylums and start good
governance for welfare, happiness and peace for the many.And to save
Universal Adult Franchise,Democracy, Equality, liberty,
and fraternity as enshrined in our modern

All political leaders who are ruling are chitpavan Brahmins
reaping the hindutva society by tampering the fraud EVMs/VVPATs.
Marvelous Construction fathered by Dr B R Ambedkar.

Caste discrimination and caste privileges conscious is there
all over the country.

Manyavar Kanshiram ji was a successful political reformer who united
all backward castes. As a result Ms Mayawati became CM of UP for
4 times and provided good governance as per the constitution and
The Teaching of the Awakened One with Awareness and became eligible
to be the PM.

This was not liked by the chitpavan brahmins. So the EVMs/VVPATs are tampered
to deny the Master Key to the downtrodden as desired by Dr Ambedkar
and Kanshiram.

EC (Election Criminals) urged to act against Murderers of
democratic institutions & Masters of diluting institutions (Modi),
BJP Brashtachar Jhoothe Psychopaths leaders
17 Apr 2019
On Tuesday it urged the Election Commission to initiate action for
prosecuting BJP Ministers, including Prime Minister Narendra Modi and
party president Amit Shah, for their alleged unconstitutional and
communally divisive statements. In a letter to the poll panel, PUCL
cited media reports to allege that key leaders of the BJP had made
“highly objectionable, communal, anticonstitutional and hate inciting”
statements in the past few days. The NGO also requested the EC to issue
directions to the media for not publishing communally divisive contents.
Li
With BSP chief Mayawati out of campaigning for 48 hours, for violating
the election code, the party made a statement in the “capital of
Sarvajan Samajl” by putting her nephew Akash Anand on the centre stage.

Accompanying party general secretary Satish Chandra Mishra, SP
president Akhilesh Yadav and RLD chief Ajit Singh, Mr. Anand appealed to
voters to vote for the mahagathbandan candidates in Agra, Fatehpur
Sikri and Mathura.

MAY YOU ALL BE EVER HAPPY, WELL AND SECURE
MAY YOU LIVE LONG
MAY ALL SENTIENT AND NON-SENTIENT BEINGS BE EVER HAPPY
MAY YOU BE ALWAYS HAVE CALM, QUIET, ALERT,ATTENTIVE AND
EQUANIMITY MIND WITH A CLEAR UNDERSTANDING THAT
EVERYTHING IS CHANGING
Jagatheesan Chandrasekharan

UPASAKA JAGATHEESAN CHANDRASEKHARAN

ECONOMY OF THE AWAKEN ONE WITH AWARENESS
(AOA)
The Awaken One with Awareness assert that, “The way to change the world
is to change the nature of man,”that offers Insight to Improve
Conditions for Planet, Inhabitants.

The world needs waves of reforms.

Generate an opportunity to set the world on a more equitable and sustainable path of development.
AOA much to offer that process. AOA assert that, “The way to change the
world is to change the nature of man,” offers a critical insight into
how to improve conditions for our planet and its inhabitants.
The spirit to care not just for ourselves but for others, based on an
awareness of our interlinked fates, lies at the heart of AOA- and,
indeed, all of the world’s great religions.

These thoughts challenge families, communities and nations to act in
concert for the advancement of our common well-being. That is the best
way to secure individual and collective progress in an interdependent
world.
We must also change longstanding assumptions and open our minds to new
ideas and possible solutions if we are to address major global threats,
from the proliferation of deadly weapons to intolerance and inequality.
We must invite Awaken Ones with Awareness and people of all traditions
to use the occasion to reflect on how we can change our actions to pave
the way for a more sustainable future.

Awakened One with Awareness bequeathed to humanity profound thoughts
that can guide our efforts to resolve the severe problems facing
today’s world.

Injunction against the three poisons of greed, anger and ignorance
is especially relevant to multilateral efforts to overcome the hunger
that needlessly affects nearly a billion people in a world of plenty,
the brutal violence that takes millions of lives each year, and the
senseless environmental damage that humans cause to our only home, the
planet Earth.

Socio-economic development may sound modern, but its core is the
very problem of human suffering that was addressed more than 2,500 years
ago.

Numerous Awakened One With Awareness organizations are putting these
thoughts into practice. Their support is for activities to achieve the
Millennium Development Goals, our blueprint for enabling all people to
enjoy lives of dignity and opportunity.

Let us draw on the universal values of Awakened Ones With Awareness
to act in solidarity with those who are suffering, thereby contributing
to a more compassionate and awakened world for all.

ECONOMY OF THE AWAKEN ONE WITH AWARENESS (AOA) is to provide all people with a minimum income.

Radiation theory sees the economy prospering through the virtuous actions of individuals following the moral law.

AOA accept existing political and economic institutions, even while
providing a democratic social ethos revolutionary for its time.

King Asoka, greatest of all Indian emperors, pursued a highly
activist fiscal policy even though he believed only meditation could
help people to advance in moral living.

AOA places great stress on gift giving.

Income Redistribution in the Ideal State

Through the laws of cause and condition there is a distributive
cycle of one’s current social and economic position is due to one’s good
cause and condition accumulated in the past. This does not mean
indifference to the poor, for one’s economic status is not only
dependent on the laws of cause and condition, but is also complemented
by the moral virtues of compassion and generosity.’ Alms giving to the
poor is regarded as increasing one’s merit The importance of our active
intervention has some important implications for behavior of the
“righteous ruler” as well.

AOA kings are also known for the financial aid which they provided
for the poor; indeed, the kings were advised to give their gifts to all
who are poor. Moreover, gifts to the those who practice AOA do not
prevent them from providing a refuge for the destitute or from
redistributing such beneficence to the indigent.

Redistribution of income, either through the public or private,
sectors, is certainly regarded in a favorable light. In order to favor
the spiritual improvement of the population, the State is justified in
taking steps to provide all people with a minimum income.

Radiation: Virtue as a Positive Externality

AOA theory of radiation sees the economy prospering through the collective impact of the virtuous actions of individuals.

AOA argue that since the economy can ultimately prosper only through
virtuous action, ultimately the only hope for prosperity lies in a
regeneration of human kind, e.g., through the cultivation of the Four
Sublime Abodes (loving kindness, compassion, sympathetic joy, and
equanimity). Any appropriate good action inevitably leads to an increase
of the material wealth of the community.

Trade Through the Market

AOA discussion on right livelihood prohibits trade in certain goods
and services, which means that all other types of trade are apparently
allowed (but not explicitly approved). In an interesting
comparison between trading and agriculture as means of livelihood, the
AOA also notes that both can bring high or low returns, depending on the
circumstances; however, trading is an occupation with little to do, few
duties, a small administration, and small problems, while agriculture
is the reverse. The capable merchant is approvingly said to know the
value of goods and prices and the profits he obtains; and to buy where
the price is low and to sell where the price is high.

A merchant who was generous to the cause was highly praised for his piety.

AOA accepts competition in general in the sense that it is possible to compete without hurting others,excel in virtue.

“prizes in the school of life that each may strive for to obtain….
If a man chooses to interpret this as free competition, it is still
competition without rivalry, for victory to oneself does not mean the
defeat of someone else.”

Economic Policies

Description of the origins of property also discusses the origins of
the State. As crime increased after the division of the land, the
people elected a king to maintain law and order, paying him for his
troubles. This suggests a type of social contract theory, which means
that the king has important obligations toward the people.

Some of the discussion about economic policy are traditional Ten
Royal Precepts of Kingship: generosity, morality, liberality,
uprightness, gentleness, self-restraint, non-anger, non-hurtfulness,
forbearance, and non-opposition.

However, more practical advice can also be found. For instance, one
of the sources, speaks of the Royal Acts to increase prosperity which
include giving of seed corn and food to farmers and of capital to
merchants to start or increase their business. The particular source
emphasizes that if prosperity increases, economic disorders and crime
such as theft decrease.

Additional insight into State economic activities can be gained by
examining the records of some of the “righteous rulers” who are revered
by the AOA. It should be noted that because of the participation of the
State in the operations of the irrigation systems in many of these
countries, the crown had a fairly active role in the economy.

The prototypical important righteous ruler was the revered King
Asoka (Ashoka) (ca. 274-232 B.C.E.), the grandson of the founder of the
Mauryan dynasty in indict and one of the greatest of the Indian
emperors.2 From Asoka’s edicts it appears that he generally accepted the
economic and political institutions of his time.

However, he also took as the goal of statecraft the welfare and
happiness of the people. He adopted a highly activist fiscal policy,
both with regard to current and capital expenditures. For instance, he
gave gifts to the aged, other needy, and religious orders; he set up
public education courses to teach the doctrines of Rule of the Law; he
cut back on large public festivals; he imported and planted medicinal
herbs; and he carried out various public works projects such as digging
of wells, planting of trees, construction of rest houses and animal
watering stations along main roads in the empire. Some of his edicts
appeared to enforce traditional AOA beliefs, e.g, bans on slaughtering
various animals. The funds spent on the maintenance of the crown and
good works were high, e.g., taxes were apparently about one fourth of
the revenue of land.

Still another righteous ruler was King Ruang who lived in the 14th
century in Thailand, long after the canonical scriptures had been
completed. Ruang stated quite clearly that a righteous king brings
prosperity to his subjects. He apparently had a much less luxurious
court or a less activist governmental expenditure policy than Asoka,
since he advised that taxes should be less than 10 percent of the crop
(and less in a drought) and that such taxes should never be higher than
those of the preceding king. He also urged that the State provide
interest free loans to those wishing to engage in commerce and that no
profit taxes should be placed upon such commercial activities.

Awaken One with Awareness (AOA) and Politics
The Awaken One with Awareness (AOA) had gone beyond all worldly affairs, but still gave advice on good government.

The AoA came from a warrior caste and was naturally brought into
association with kings, princes and ministers. Despite His origin and
association, He never resorted to the influence of political power to
introduce His thoughts nor allowed His Thoughts to be misused for
gaining political power. But today, many politicians try to drag the
AOA’s name into politics by introducing Him as a communist, capitalist,
or even an imperialist. They have forgotten that the new political
philosophy as we know it really developed in the West long after the
AOA’s time. Those who try to make use of the good name of the AOA for
their own personal advantage must remember that the AOA was the
Supremely Awaken One who had gone beyond all worldly concerns.
There is an inherent problem of trying to intermingle religion with
politics. The basis of religion is morality, purity and faith, while
that for politics is power. In the course of history, religion has often
been used to give legitimacy to those in power and their exercise of
that power. Religion was used to justify wars and conquests,
persecutions, atrocities, rebellions, destruction of works of art and
culture.

When religion is used to pander to political whims, it has to forego
its high moral ideals and become debased by worldly political demands.

The thrust of the AOA Rule of Law is not directed to the creation
of new political institutions and establishing political arrangements.
Basically, it seeks to approach the problems of society by reforming the
individuals constituting that society and by suggesting some general
principles through which the society can be guided towards greater
humanism, improved welfare of its members, and more equitable sharing of
resources.

There is a limit to the extent to which a political system can
safeguard the happiness and prosperity of its people. No political
system, no matter how ideal it may appear to be, can bring about peace
and happiness as long as the people in the system are dominated by
greed, hatred and delusion. In addition, no matter what political system
is adopted, there are certain universal factors which the members of
that society will have to experience: the effects of good and bad Cause
and Condition, the lack of real satisfaction or everlasting happiness in
the world characterized by unsatisfactoriness, impermanence), and
egolessness. To the AOA, nowhere in Samsara is there real freedom, not
even in the heavens or the world of Brahama.

Although a good and just political system which guarantees basic
human rights and contains checks and balances to the use of power is an
important condition for a happy in society, people should not fritter
away their time by endlessly searching for the ultimate political system
where men can be completely free, because complete freedom cannot be
found in any system but only in minds which are free. To be free, people
will have to look within their own minds and work towards freeing
themselves from the chains of ignorance and craving. Freedom in the
truest sense is only possible when a person uses Rule of Law to develop
his character through good speech and action and to train his mind so as
to expand his mental potential and achieve his ultimate aim of
awaken-ness.

While recognizing the usefulness of separating religion from
politics and the limitations of political systems in bringing about
peace and happiness, there are several aspects of the AOA’s thoughts
which have close correspondence to the political arrangements of the
present day. Firstly, the AOA spoke about the equality of all human
beings long before Abraham Lincoln, and that classes and castes are
artificial barriers erected by society. The only classification of human
beings, according to the AOA, is based on the quality of their moral
conduct. Secondly, the AOA encouraged the spirit of social
-co-operation and active participation in society. This spirit is
actively promoted in the political process of modern societies. Thirdly,
since no one was appointed as the AOA’s successor, the members of the
Order were to be guided by the Rule of Law. Until today very member of
the Order is to abide by the Rule of Law which governs and guides their
conduct.
Fourthly, the AOA encouraged the spirit of consultation and the
democratic process. This is shown within the community of the Order in
which all members have the right to decide on matters of general
concern. When a serious question arose demanding attention, the issues
were put before the monks and discussed in a manner similar to the
democratic parliamentary system used today. This self-governing
procedure may come as a surprise to many to learn that in the assemblies
of AOAs in India 2,500 years and more ago are to be found the
rudiments of the parliamentary practice of the present day. A special
officer similar to ‘Mr. Speaker’ was appointed to preserve the dignity
of the Parliamentary Chief Whip, was also appointed to see if the quorum
was secured. Matters were put forward in the form of a motion which was
open to discussion. In some cases it was done once, in others three
times, thus anticipating the practice of Parliament in requiring that a
bill be read a third time before it becomes law. If the discussion
showed a difference of opinion, it was to be settled by the vote of the
majority through balloting.

The AOA approach to political power is the moralization and the
responsible use of public power. The AOA preached non-violence and
peace as a universal message. He did not approve of violence or the
destruction of life, and declared that there is no such thing as a
‘just’ war. He taught: ‘The victor breeds hatred, the defeated lives in
misery. He who renounces both victory and defeat is happy and peaceful.’
Not only did the Buddha teach non-violence and peace, He was perhaps
the first and only religious teacher who went to the battlefield
personally to prevent the outbreak of a war. He diffused tension between
the Sakyas and the Koliyas who were about to wage war over the waters
of Rohini. He also dissuaded King Ajatasattu from attacking the Kingdom
of the Vajjis.

The AOAdiscussed the importance and the prerequisites of a good
government. He showed how the country could become corrupt, degenerate
and unhappy when the head of the government becomes corrupt and unjust.
He spoke against corruption and how a government should act based on
humanitarian principles.
The AOA once said, ‘When the ruler of a country is just and good, the
ministers become just and good; when the ministers are just and good,
the higher officials become just and good; when the higher officials are
just and good, the rank and file become just and good; when the rank
and file become just and good, the people become just and good.

The AOA said that immorality and crime, such as theft, falsehood,
violence, hatred, cruelty, could arise from poverty. Kings and
governments may try to suppress crime through punishment, but it is
futile to eradicate crimes through force.

The AOA suggested economic development instead of force to reduce
crime. The government should use the country’s resources to improve the
economic conditions of the country. It could embark on agricultural and
rural development, provide financial support to entrepreneurs and
business, provide adequate wages for workers to maintain a decent life
with human dignity.

The AOA had gtiven to rules for Good Government. These ten rules
can be applied even today by any government which wishes to rule the
country peacefully. The rules are as follows:

1) be liberal and avoid selfishness,
2) maintain a high moral
character,
3) be prepared to sacrifice one’s own pleasure for the
well-being of the subjects,
4) be honest and maintain absolute
integrity,
5) be kind and gentle,
6) lead a simple life for the subjects
to emulate,
7) be free from hatred of any kind,
8) exercise
non-violence,
9) practice patience, and
10) respect public opinion to
promote peace and harmony.
Regarding the behavior of rulers, He further advised:
- A good ruler should act impartially and should not be biased and
discriminate between one particular group of subjects against another.
- A good ruler should not harbor any form of hatred against any of his subjects.
- A good ruler should show no fear whatsoever in the enforcement of the law, if it is justifiable.
- A good ruler must possess a clear understanding of the law to be
enforced. It should not be enforced just because the ruler has the
authority to enforce the law. It must be done in a reasonable manner and
with common sense.

‘If a man, who is unfit, incompetent, immoral, improper, unable and
unworthy of kingship, has enthroned himself a king or a ruler with great
authority, he is subject to be tortured‚ to be subject to a variety of
punishment by the people, because, being unfit and unworthy, he has
placed himself unrighteously in the seat of sovereignty. The ruler, like
others who violate and transgress moral codes and basic rules of all
social laws of mankind, is equally subject to punishment; and moreover,
to be censured is the ruler who conducts himself as a robber of the
public. It is mentioned that a ruler who punishes innocent people and
does not punish the culprit is not suitable to rule a country.

The king always improves himself and carefully examines his own
conduct in deeds, words and thoughts, trying to discover and listen to
public opinion as to whether or not he had been guilty of any faults and
mistakes in ruling the kingdom. If it is found that he rules
unrighteously, the public will complain that they are ruined by the
wicked ruler with unjust treatment, punishment, taxation, or other
oppressions including corruption of any kind, and they will react
against him in one way or another. On the contrary, if he rules
righteously they will bless him: ‘Long live His Majesty.’ (Majjhima
Nikaya)

The AOA’s emphasis on the moral duty of a ruler to use public power
to improve the welfare of the people had inspired Emperor Asoka in the
Third Century B.C. to do likewise. Emperor Asoka, a sparkling example of
this principle, resolved to live according to and preach the Rule of
Law and to serve his subjects and all humanity. He declared his
non-aggressive intentions to his neighbors, assuring them of his
goodwill and sending envoys to distant kings bearing his message of
peace and non-aggression. He promoted the energetic practice of the
socio-moral virtues of honesty, truthfulness, compassion, benevolence,
non-violence, considerate behavior towards all, non-extravagance,
non-acquisitiveness, and non-injury to animals. He encouraged religious
freedom and mutual respect for each other’s creed. He went on periodic
tours preaching the Rule of Law to the rural people. He undertook works
of public utility, such as founding of hospitals for men and animals,
supplying of medicine, planting of roadside trees and groves, digging of
wells, and construction of watering sheds and rest houses. He expressly
forbade cruelty to animals.

Sometimes the AOA is said to be a social reformer. Among other
things, He condemned the caste system, recognized the equality of
people, spoke on the need to improve socio-economic conditions,
recognized the importance of a more equitable distribution of wealth
among the rich and the poor, raised the status of women, recommended the
incorporation of humanism in government and administration, and taught
that a society should not be run by greed but with consideration and
compassion for the people. Despite all these, His contribution to
mankind is much greater because He took off at a point which no other
social reformer before or ever since had done, that is, by going to the
deepest roots of human ill which are found in the human mind. It is only
in the human mind that true reform can be effected. Reforms imposed by
force upon the external world have a very short life because they have
no roots. But those reforms which spring as a result of the
transformation of man’s inner consciousness remain rooted. While their
branches spread outwards, they draw their nourishment from an unfailing
source — the subconscious imperatives of the life-stream itself. So
reforms come about when men’s minds have prepared the way for them, and
they live as long as men revitalize them out of their own love of truth,
justice and their fellow men.

The doctrine preached by the AOA is not one based on ‘Political
Philosophy’. Nor is it a doctrine that encourages men to worldly
pleasures. It sets out a way to attain Eternal Bliss. In other words,
its ultimate aim is to put an end to craving that keeps them in bondage
to this world.’The path that leads to worldly gain is one, and the path
that leads to Eternal Bliss (by leading a religious life)is another.’
However, this does not mean that AOAs cannot or should not get involved
in the political process, which is a social reality. The lives of the
members of a society are shaped by laws and regulations, economic
arrangements allowed within a country, institutional arrangements, which
are influenced by the political arrangements of that society.
Nevertheless, if a AOAwishes to be involved in politics, he should not
misuse religion to gain political powers, nor is it advisable for those
who have renounced the worldly life to lead a pure, religious life to be
actively involved in politics.

Putting Awaken One with Awareness (AOA) to Work: 


A New Approach to Management and Business

Awaken One with Awareness (AOA) Economics: The Emerging Middle Path between Capitalism and Socialism

A novel approach to economic management that goes beyond socialism
and capitalism. The proposed economics for the 21st century is ‘Awaken
One with Awareness (AOA) Economics’.

Based on the insight of the Awaken One with Awareness (AOA) that
spiritual liberation is attained by avoiding extremes, whether by
indulgence in worldly pleasures or severe asceticism, and treading
namely ‘ the Middle Way ‘, ‘Awaken One with Awareness (AOA) Economics ‘
is recommended as the ideal middle path between the competing models of
capitalism and socialism. Both these systems, have failed to contain
the relentless destruction of the natural environment and the human
community, thereby forcing leading executives and planners to search for
new solutions for planetary problems.

Best aspects of both capitalist and socialist economic systems is
drawn in ‘ Awaken One with Awareness (AOA) Economics ‘ model. It
supports the conventional forces of a free market and competition
without destroying either nature or human society. Alternate vision of
sustainable economics is meant to be more just and more ecologically
sound.

Inspired by the fundamental AOA insight of the inter-connectedness
existing among all living things, that AOA, Economics and Ecology are
all inter-related. There is a heavy emphasis on the concept of freedom
as understood in AOA in contrast to the Western concept of ‘freedom’. In
the West ‘freedom’ revolves around the rights of the individual i.e.
freedom to do what one wishes. In AOA, ‘freedom’ means freedom from
personal desires or attachments.

An AOA approach to economics requires an understanding that
economics and a moral and spiritual life are neither separate nor
mutually exclusive. The 20th Century has been ravaged by a
materialistic, self-centered consumerism. The next century needs to
focus on the quality and spirituality of life itself. AOA, which
advocates the ‘Middle Path’, serves as an important resource to pursue
an alternative to the extremes of capitalism and socialism, or pure
self-interest and utter self-negation.

The Essence of Awaken One with Awareness (AOA) Economics

Three key phrases are identified that underlie the model of Awaken One with Awareness (AOA) Economics.
They are:

1) an economics that benefits oneself and others

2) an economics of tolerance and peace

3) an economics that can save the earth.

An Economics that benefits oneself and others

Theory of free enterprise based on the concept of self-benefit is
developed. This led to people being more concerned with enriching
themselves and disregarding the interests of others. At the
international level, major colonial powers such as England, Netherlands,
France, Portugal and Spain developed their economies from the resources
taken from other poorer regions, without an adequate resulting benefit
accruing to the colonies. In contrast, the earlier AOA societies such as
India during the time of the AOA or Japan during the time of Prince
Shotuku ( 574 - 622 AD ) existed with a radically different social
approach. In Japanese society where the density of population was high,
human relations were tightly interwoven, and Japanese people were
encouraged to pay great attention to how other people thought or
reacted. In the Japanese world of business, earning the trust of others
and entering into mutually beneficial transactions have always been
given priority. Such conduct was the result of deep-seated AOA
influence.

The Western obsession with ’self-benefit ‘ and indifference to the
rights of non-European people has been well analysed by former Indian
diplomat K.M.Panikkar in his ground breaking book ‘Asia and Western
Domination - A Survey of the Vasco De Gama Epoch of Asian History 1498 -
1945, published in 1953. Panikkar says that western colonial powers
were reluctant to recognise that doctrines of international law applied
outside Europe or that European nations had any moral obligations when
dealing with Asian people. For example, when Britain insisted on the
opium trade against the laws of China in the 19th Century, there was a
prohibition by law on opium smoking in England. In countries under
direct British occupation eg. India, Ceylon and Burma, though there were
equal rights established by law, there was considerable reservation in
enforcing the law against Europeans. Maurice Collis, a British
magistrate in Burma, gives a rare candid account in his book ‘Trials in
Burma’ ( 1938 ) about the pressures brought upon him by the members of
the Colonial Government and the British expatriate community, to be
partial towards Europeans in his judgments. Panikkar avers that this
doctrine of different rights (which made a mockery of the concept of the
Rule of Law) persisted to the very end of western colonial domination
and was a prime cause of Europe’s ultimate failure in Asia.

An Economics of Tolerance and Peace

The Indian Emperor Asoka established the world’s first welfare state
in the third century BC upon embracing AOA approach. He renounced the
idea of conquest by the sword. In contrast to the western concept of ‘
Rule of Law ‘, Asoka embarked upon a ‘policy of piety or rule of
righteousness’. The basic assumption of this policy of piety was that
the ruler who serves as a moral model would be more effective than one
who rules purely by strict law enforcement. The right method of
governing is not only by legislation and law enforcement, but also by
promoting the moral education of the people. Asoka began by issuing
edicts concerning the ideas and practice of Rule of Law, dealing with
universal law and social order. Realizing that poverty eroded the social
fabric, one of his first acts was to fund social welfare and other
public projects. Asoka’s ideals involved promoting policies for the
benefit of everyone in society, treating all his subjects as if they
were his children and protecting religion. He built hospitals, animal
welfare shelters and enforced a ban on owning slaves and killing. He
gave recognition to animal rights in a number of his rock edicts and
accepted state responsibility for the protection of animals. Animal
sacrifice was forbidden by law.

An important aspect of Asoka’s economics of peace was tolerance. In
one of his rock edicts, Asoka calls for religious freedom and tolerance,
and declares that by respecting someone else’s religion, one brings
credit to one’s own religion. The idea of religious tolerance only
emerged in the West in 1689 with the publication of John Locke’s book ‘ A
Letter Concerning Toleration ‘.

From a AOA perspective, politics can be summed up by the wheel
turner, which means a king or political ruler who protects his people
and the AOAt teachings. Asoka was the prototype of this ruler whose
political ideas were to inspire a countless number of other Asian
Emperors and rulers. One enthusiastic follower of Asoka in Japan was
Prince Shotuku. (574 - 622 AD ). An ardent believer in AOA approach,
Shotukti drafted a 17 Article Constitution (the first AOA approach
Constitution of Japan), which was promulgated in 604 AD. Shotuku appeals
neither to ’self-evident truths ‘ (as in the American Constitution )
nor to some divine right of kings as the basis of law. Instead he begins
pragmatically by stating that if society is to work efficiently for the
good of all, then people must restrain factionalism and learn to work
together. A key feature of this Constitution is the emphasis placed on
resolving differences by appeals to harmony and common good, using the
procedure of consensus. This approach is in marked contrast to the
western view that factions can be controlled only legally by a balance
of powers. Decision making by consensus is a significant characteristic
of Japanese society. Every effort is made to ensure that minority
dissident factions are not allowed to lose face.

The influence of AOA approach in Japan was such that in 792 AD
Emperor Kammu (781 - 806 AD) despite constant threats from Korea,
abolished the 100 year old national army, except for one regiment to
guard the region near Korea. National security was maintained by sons of
local clan leaders somewhat similar to the present day police. Japan
was effectively without an army until the emergence of the new warrior
class before the Kamakura, Shogunate (1192 - 1333 AD). Tibet is another
example of demilitarisation (in the 17th century). What is significant
to note here is that long before the ideal of demilitarisation was
espoused in western countries, ancient Buddhist countries had already
implemented it. In Japan, beginning from the 9th century, the death
penalty was abolished for nearly three and a
half centuries.

An Economics to save the Earth

The practice of industrial societies indulging in a policy of
take-and-take from nature is criticized, despite economics being
fundamentally about exchange or give-and-take.A possible root cause of
the western attitude towards nature. This passage declares:
“So God created man in his own image, in the image created he him, male
and female created he them. And God blessed them, and God said unto
them, “Be fruitful and multiply, and replenish the earth and subdue it,
and have dominion over the fish of the sea, and over the fowl of the
air, and over every living thing that moveth upon the earth”.

Some have interpreted this passage literally, as one giving divine
sanction to domination of the earth for the benefit of only human beings
and disregarding the interests of both plants and other living
creatures of this world. In contrast, AOA approach sacred texts are much
more humble and always emphasise the need to live in harmony with
nature and peacefully co-exist with other living creatures, as the ideal
and noble way. In the AOA approach worldview, humans rather being
masters of this earth, simply make up one tiny element in a vast cosmos.
In the AOA approach Economics that proposes, the earth rather than
human beings will be placed at the center of our worldview.

History of Economics

The major ideas in the theories of prominent economists such as Adam
Smith (1723 - 1790), David Ricardo (1772 - 1823), Karl, Marx (1818 -
1883), John Keynes (1883 - 1946) Joan Robinson (1903 - 1983) and the
German Economists Friedrich von Hayek (1899 - 1992), Wilhelm Lopke (1899
- 1966) and Ludwig Erhard (1897 - 1977) is examined.Lopke’s
best-selling book ‘ Civitas Humanas (Human Citizen) published in 1949 as
laying the foundation for the new humanistic school of economics is
singled out.The concept of `social market economics’ advocated by Ludwig
Erhard in his 1957 book ‘Woffistand fur Alles (Happiness for All ) as
the precedent for developing the new AOA approach Economics is used.
Erhard called for the need to overcome the inherent tensions between the
haves and have-nots in society, through such governmental policies as
the banning of cartels, using government ‘price valuation’ to ensure
fair pricing, rent control and supporting people with disabilities.

Dr. E.F Schumacher’s book ‘Small is Beautiful’, which has a chapter
on AOA approach Economics is an inspiration. Schumacher was heavily
influenced by AOA approach meditation and wisdom during his time in
Myanmar (formerly Burma). Though Schumacher recommended a new approach
to economics based on AOA approach, that Schumacher’s ultimate solutions
were sought in Christian oriented ethics. Nevertheless, that
Schumacher’s book should serve as a wake up call for those living in AOA
approacht countries. He further says that given the destruction of the
natural environment that has taken place in the industrial West, the
time has come to use a

AOA approach to economics.

Historical Background of Awaken One with Awareness (AOA) Economics
The life story of the AOA offers a valuable lesson when focusing on AOA
approach economics. The Prince rejected the material comforts of a royal
life, and also realised the futility of asceticism and denial of
natural physical needs. ‘’The AOA walked a fine line between materialism
and denial of the world, and this middle way or moderate standpoint is
fundamental to understanding AOA Economics’.
The ordinary public and the merchant class supported AOA approach from
the very outset. As AOA approach moved eastwards over the centuries, to
China, Korea and Japan it absorbed elements of the culture of these
countries and became transformed along the way. It also managed to
transform the societies and economies of these countries by introducing
ethical concepts into the pursuit of profit. In Japanese history there
has been substantial AOA approach support of commerce, which had come to
fruition during the Edo period (1603 - 1867). This period witnessed an
explosion of economic activity. Some sociologists have found interesting
parallels in the connections between the Protestant work ethic and
capitalism, and between the rise of Japanese Capitalism and the
religious thought of the time.

Unrestrained Consumption

The world’s natural resources would be depleted if two factors are not immediately addressed:

1) the ever increasing population growth, and

2) the mismanagement of desire ( particularly of those people in the so-called advanced countries)

In the Ryoan-ji, the AOA Temple of Kyoto, famous for its stone and
sand garden, there is a poem carved on a stone, which says ‘ Know what
one really needs ‘. This is no simple injunction. To know what one
really needs in life requires great wisdom. But to have the strength to
say ‘no’ to the unessential products in life would release a person from
the coils of consumption. This view i.e. of wanting what is really
essential reflects the AOA approach view of consumption and it is the
ideal attitude to be promoted in the coming century.

Right Livelihood

Right livelihood is one of the components of the Noble Eightfold
Path. Its importance lies in the fact that the work one does for a
living influences a person’s thinking. The AOA has named five types of
occupations as unwholesome ways of earning a living. They are 1) Selling
liquor or being connected with the production and sale of liquor 2)
Sale of flesh or being connected with the raising and killing of animals
3) Poison (includes drugs) 4) Trading in living beings (includes
slavery or for similar purposes) 5) Dangerous weapons.
The layman’s code of discipline or gihi vinaya is the premise for
developing the right work ethic for the next century. In one passage AOA
says “One should work like a bee to earn one’s livelihood. Do not wait
for others to help, nor depend on others foolishly”.AOA showed his
concern for the material welfare and the spiritual development of his
lay disciples. In the discourse to young Sigala, the AOA explained the
full range of duties owed by a layman to all those with whom he
interacts. The AOA also indicated how wealth has to be spent i.e. one
portion for one’s needs, which includes offerings to Order of AOA and
charity, two portions on investment and the fourth portion to be kept
for an emergency.

Japanese entrepreneurs who had incorporated AOA principles and
meditation techniques in their day to day work in an effort to develop a
more humanistic and environmentalist business ethic.

Awaken One with Awareness (AOA) Economic Vision

Provides food for thought to anyone wishing to adopt an innovative
approach to Management and Business. However the greatest appeal of this
highly readable book lies in the elaborate development of Schumacher’s
profound insight that there is another way of approaching economics,
based on the ideas taught in the East 2500 years ago, particularly of
the fundamental interconnectedness of people and nature. It is upon this
premise that the world can shift from a throw-away culture to a more
sustainable* civilisation. This work also throws a challenge to
governments in AOA approach countries to develop a AOA economic vision
as a part of national planning, as we move towards a new millennium.

Jagatheesan Chandrasekharan

Fudan Journal of the Humanities and Social Sciences
March 2018, Volume 11, Issue 1, pp 1–8 | Cite as
Governance and Good Governance: A New Framework for Political Analysis
Authors
Authors and affiliations
Yu Keping1
Email author
1.School of GovernmentPeking UniversityBeijingChina
Open AccessOriginal Paper
First Online: 12 October 2017
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Abstract
In a time of great change, accelerating globalization and increasing
uncertainty, all countries, whether developed or developing, are
searching for a new form of governance that is better adapted to the
times so as to gain an advantage in economic competitiveness and create
substantial and sustainable social growth. As governance theory is
becoming the dominant political theory in response to the change, the
values backing the discourse and texts consistent with them have helped
revise the theory of government in mainstream politics and were agreed
upon by global politicians, scholars, officials and entrepreneurs. When
we comprehend governance theory based on the practice of public
administration in China, it strikes us how theoretically and practically
important governance theory is for rebuilding the intellectual system
of China’s democratic politics, searching for an institutional platform
for good governance, transforming the public policy-making model and
getting rid of the practice in public administration in the process of
market-oriented development that is inefficient, or even fails in many
ways.

Keywords

Governance Good governance Governance reform Public administration Political science
This article is translated from a Chinese version, which was previously published in Nanjing Social Sciences, 9 (2001).

The English word governance derives from Latin and ancient Greek and
originally meant control, guidance and manipulation. Its meaning had
long overlapped with the word government and was mainly used to refer to
administrative and political activities related to national public
affairs. However, in the 1990s, it was given a new meaning by western
political scientists and economists. Since then, the word has implied
much more than it did traditionally and is starkly different from what
the word government means. Instead of an exclusively English word, it is
in common use among people speaking other major European languages;
instead of an exclusively political term, it is widely used in social
and economic spheres.

When trying to sum up what was happening in Africa in 1989, the
World Bank used the term “crisis in governance” for the first time.
Since then, governance as a word has been widely used in political
development studies, especially for describing the political status of
post-colonial and developing countries. By now, scholars from various
countries have come up with five major propositions on governance as
theory. They are as follows:
1.
Governance refers to a set of institutions and actors that are drawn
from but also beyond the Government. It challenges the authority of the
State or the Government in the traditional sense and maintains that the
Government is not the only power center of a state. As long as the power
exercised by a public or private institution is recognized by the
public, it is possible to become a power center at a specific level.

2.
Governance identifies the blurring of boundaries and responsibilities
for tackling social and economic issues. It indicates that, in modern
society, the State is transferring its once exclusive responsibilities
to civil society (i.e., private sector organizations and voluntary
groups, which are undertaking more and more responsibilities that were
formerly in the hands of the State). As a result, the boundaries between
the State and society and between public and private sectors are
becoming increasingly blurred, as are definitions of their
responsibilities.

3.
Governance identifies the power dependence involved in relationships
between institutions involved in collective action. To be specific,
every organization devoted to collective action has to depend on other
organizations; to achieve its purpose, it has to exchange resources and
negotiate a common goal with others, and the outcome of the exchange
depends not only on the resources of each actor, but also on the rules
of the game and the environment in which the exchange takes place.

4.
Governance emphasizes the importance of autonomous self-governing
networks of actors. A self-governing network as such has the authority
to issue orders in a certain sphere and work with the Government in this
sphere and share its responsibilities for public administration.

5.
Governance recognizes the capacity to get things done without relying on
the power of the Government to command or use its authority. In public
affairs management, there are other management tools and techniques and
the Government has the responsibility to use them to steer and guide
public affairs (Stoker 1999).

Of all the definitions of governance, the one made by the Commission
on Global Governance is one of the most representative and definitive.
In a research report titled Our Global Neighborhood issued in 1995, the
commission defined governance thus: “governance is the sum of the many
ways individuals and institutions, public and private, manage their
common affairs. It is a continuing process through which conflicting or
diverse interests may be accommodated and cooperative action may be
taken. It includes formal institutions and regimes empowered to enforce
compliance, as well as informal arrangements that people and
institutions either have agreed to or perceive to be in their interest.”
It has four features: governance is not a set of rules or an activity,
but a process; the process of governance is not based on control, but on
coordination; it involves both public and private sectors; it is not a
formal institution, but continuing interaction.1
From the aforementioned definitions of governance, we can see that,
essentially, governance means exercising authority to maintain order and
meet the needs of the public within a certain range. The purpose of
governance is to guide, steer and regulate citizens’ activities through
the power of different systems and relations so as to maximize the
public interest. In terms of political science, governance refers to the
process of political administration, including the normative foundation
of political authority, approaches to dealing with political affairs
and the management of public resources. It particularly focuses on the
role of political authority in maintaining social order and the exercise
of administrative power in a defined sphere.

Literally, there seems no great difference between “governance” and
“government.” Yet semantically, they are vastly different. To many
scholars, a prerequisite for correct understanding of governance is to
distinguish it from government. As Jean-Pierre Gaudin said, “Governance
has to be distinguished from the traditional concept of government by
the State from the very beginning” (Gaudin 1999). As a political
administration process like government by the State, governance also
requires authority and power and ultimately aims to maintain a normal
social order. Despite their similarities, there are two fundamental
differences between them.

First of all, the most fundamental, or even essential, difference
between them is that governance requires authority but, unlike
government, this authority does not necessarily come from organs of the
Government. However, the authority for government is necessarily the
State. The body of government is necessarily the public institutions in a
society, while the body of governance can either be a public
institution, a private one, or even a cooperation between the two.
Governance is the cooperation between a political state and its civil
society, the Government and non-governmental organizations, public and
private institutions, which can be mandatory or voluntary cooperation.
It is mainly characterized by “contracting, rather than supervision;
decentralization, rather than centralization; administration by the
State, rather than redistribution by the State; management based on
market principles, rather than management by administrative departments;
cooperation between the State and private sectors, rather than being
guided by the State” (Merrien 1999). Therefore, governance is a broader
concept than government. From modern corporations to colleges and
basic-level communities, all of them can do without government by the
State, but not without governance, if they are meant to run efficiently
and in an orderly manner.

Second, power runs in different directions in management processes.
For government by the State, power runs top-down all the time as it
exercises the political authority of the Government to implement one-way
management on social and public affairs by issuing orders and making
and executing policies. By comparison, as an administrative process of
interaction between the upper and lower levels, the body of governance
manages public affairs through cooperation, negotiation, partnership,
establishment of identity and common goals, etc. In essence, governance
is cooperation based on market principles, common interest and identity.
Its administrative mechanism does not rely on the authority of the
Government substantially, but rather, the authority of a collaborative
network. Its power is multi-directional and two-way, rather than
unidirectional and top-down.

The immediate reason why Western political scientists and management
scientists came up with the concept of governance and advocated
replacing government is that they saw market failure, as well as state
failure, in social resource allocation. Market failure means that it is
impossible to bring about Pareto Optimum, a term in economics, by
market-based means alone. As the market has innate limitations in
restricting monopoly, supplying public goods, restraining extremely
selfish behavior by individuals, bringing the anarchic state of
production under control, cost accounting, etc., market-based means
alone cannot bring about the optimum state of social resource
allocation. Likewise, instruments of the State alone, including making
plans and issuing orders, cannot do that either, or promote or safeguard
the citizens’ political and economic interests ultimately. In view of
state and market failure, there has been a “growing fascination with
using governance mechanisms as a solution to market failure and/or that
in State coordination” (Jessop 1999).

Governance can compensate for certain deficiencies of the State and
the market in regulation and coordination, but it is never a panacea.
State and market can fail in social resource allocation; so can
governance. So, a natural challenge facing scholars is how to overcome
its failure and make it more effective. In response to the challenge,
many scholars and international organizations have come up with a number
of concepts, such as meta-governance, sound governance, effective
governance and good governance. Among them, the most influential one is
“good governance.”

Ever since the State and government came into being, there had been
the concept of good government in the English language. However, since
the 1990s, good government, which had dominated as a political ideal,
has been severely challenged around the world. The challenge to it comes
from “good governance.” Since the 1990s, there has been an increasing
usage of the concept in English and Chinese political science
literature, making it one of the most pervasive terms. What does good
governance mean? What are the essential difference between good
government and good governance? And what are the elements of good
governance? Political scientists are still debating these questions.

In a nutshell, good governance refers to the public administration
process that maximizes public interest. One of its essential features is
that it is a kind of collaborative management of public life performed
by both the State and the citizens and a new relationship between
political State and civil society, as well as the optimum state of the
two. To sum up all the perspectives on good governance, we can see that
it has six essentials:
1.
Legitimacy It refers to the state or quality that social order and
authority are voluntarily recognized and obeyed. It has no direct
relevance to laws and regulations, and from the legal angle something
legal is not necessarily legitimate. Only the authority and orders
genuinely recognized by people within a specific group are legitimate in
political science. The higher the degree of legitimacy is, the higher
the level of good governance will be. The principal approach to
achieving and improving legitimacy is to maximize the consensus and
political identity shared by citizens. Therefore, good governance
requires the relevant administrative bodies and administrators to manage
various conflicts of interest among citizens and between them and the
State to the maximum so as to obtain the citizens’ maximum consent to
and approval of their public administration activities.

2.
Transparency It refers to the publicity of political information. All
citizens are entitled to the information on State policies that are
related to their own interests, including legislative activities,
policy-making, legal provisions, policy enforcement, administrative
budget, public expenditure and other relevant political information.
Transparency requires that the aforementioned political information be
duly communicated to citizens through various media vehicles so that
they can participate in public policy-making and supervise the process
of public administration in an effective manner. The higher the degree
of transparency is, the higher the level of good governance will be.

3.
Accountability Accountability means holding every person accountable for
his or her own behavior. In public administration, it refers in
particular to the duties related to a certain position or institution
and its corresponding obligations. Accountability means that
administrators and administrative bodies must fulfill the functions and
obligations of the positions they hold. If they fail to fulfill their
bounden functions or duties, or if they do so in an inappropriate
manner, their conduct constitutes dereliction of duty or lack of
accountability. The more accountability the public, especially public
officers and administrative bodies have, the higher the level of good
governance will be. In this regard, good governance requires the
employment of both law and ethics to enhance the accountability of
individuals and institutions.

4.
Rule of law Essentially, rule of law means that law is the supreme
principle in public political administration that should be observed by
all government officials and citizens, who should be all equal before
the law. The immediate goal of rule of law is to regulate citizens’
behavior, manage social affairs and maintain a normal order in social
life, while its ultimate goal is to protect citizens’ basic political
rights, including freedom and equality. In this sense, rule of law is
opposite to rule of man as it both regulates citizens’ behavior and
restricts the conduct of the State. It is the arch-enemy of political
autocracy. Rule of law is a basic requirement of good governance, which
would be impossible without a sound legal system, due respect for the
law or a social order based on the law.

5.
Responsiveness Responsiveness is closely associated with the
aforementioned concept of accountability. In a sense, it is an extension
of accountability. Essentially, it means that public administrators and
administrative bodies must respond to the demands of citizens in a
timely and responsible manner, and that it is forbidden to make delays
without cause or leave any issue unresolved without response. When
necessary, they should proactively solicit advice from citizens, explain
their policies to them and answer their questions on a regular basis.
The greater the level of responsiveness is, the higher the level of good
governance will be.

6.
Effectiveness It mainly refers to management efficiency. It has two
essential meanings: rational administrative structure, scientifically
designed administrative procedures and flexible administrative
activities; and minimized administrative costs. Ineffective or
inefficient administrative activities are out of tune with good
governance. The higher the level of good governance is, the higher the
effectiveness of administration will be.

Good governance is the active and productive cooperation between the
State and citizens, and the key to its success lies in the powers
participating in political administration. Only when citizens have
sufficient political power to participate in elections, policy-making,
administration and supervision can they prompt the State and join hands
with it to build public authority and order. Apparently, democracy is
the only practical mechanism that can safeguard the fully free and equal
political power owned by citizens. Hence, good governance is
organically combined with democracy. In an autocratic system, it is
possible to have good government when the system is at its best, but it
is impossible to have good governance. Good governance can only be
achieved in a free and democratic political system, as it cannot emerge
without freedom and democracy.
In fact, there were more profound causes why the theory and practice of
good governance sprang up in the 1990s. First of all, good governance is
more widely applicable than good government in the traditional sense.
Good government has the same scope of coverage as the State. In modern
society, the State cannot interfere in many areas, from civil
organizations like companies, communities, clubs and professional
associations to the international community. In contrast, good
governance is not subject to the scope of coverage of the State as it is
also indispensable to companies, communities, regions, states and the
international community. Second, globalization is becoming the dominant
feature of our time, which, in fact, has been referred to by many as the
“Global Age.” One important feature of globalization is the growing
influence of transnational organizations and supranational organizations
and the diminishing sovereignty of nation-states and diminishing power
of their governments. As the government authority of nation-states in
the traditional sense is eroded, good governance is playing an
increasingly important role. It is because the international community
and the society within a state are still in want of public authority and
order, a new kind of public authority and order that can only be
achieved through good governance, rather than created by the State in
the traditional sense. Finally, good governance is an inevitable
consequence of democratization. Democratization is a political feature
of our time, as well as an irresistible historical trend. One of its
essential significances is that political power is returning from
political states to civil societies. Limited government power and the
shrinking functions and powers of the State do not necessarily mean
vanishing social and public authority, but rather that public authority
will be based more on cooperation between the State and citizens.

Immature and essentially ambiguous as it is, governance theory is a
breakaway from the traditional dichotomous thinking that has long been
dominant in social sciences, i.e., market versus planning, public sector
versus private sector, political State versus civil society and
nation-state versus international community. It regards effective
administration as cooperation between the two; it tries to develop
completely new techniques for public affairs management; it emphasizes
that administration is cooperation; it argues that legitimate power
comes not only from the State, but also from the civil society. The
theory also deems governance to be a new practical form of modern
democracy. Those are all its contributions of positive significance to
political studies. However, there is also a dangerous tendency in
Western countries to use the theory to justify some transnationals’ and
superpowers’ interference with the internal affairs of other countries
and pursuit of international hegemony. Based on the premise that the
role of the State and state sovereignty are insignificant and the
boundaries of nation-states are blurred, governance theory, especially
global governance theory, emphasizes the nature of governance as a
transnational and global activity. The danger here is that undermining
the important roles of state sovereignty and sovereign government in
domestic and international governance might be regarded as a theoretical
basis for the superpowers and multinationals to interfere with the
internal affairs of other countries and promote their international
hegemonic policies. Therefore, we must keep a wary eye on the dangerous
tendency of governance theory, especially global governance theory.

Footnotes
1.
See Our Global Neighborhood compiled by Commission on Global Governance. Oxford: Oxford University Press, 1995, pp. 2–3.
References
Commission on Global Governance (ed.). 1995. Our global neighborhood, 2–3. Oxford: Oxford University Press.
Google Scholar
Gaudin, Jean-Pierre. 1999. Modern governance, yesterday and today: Some
clarifications to be gained from French government policies.
International Social Science Journal 50: 47–56. (Chinese edition).
CrossRefGoogle Scholar
Jessop, Bob. 1999. The rise of governance and the risks of failure: The
case of economic development. International Social Science Journal 50:
29–45. (Chinese edition).
CrossRefGoogle Scholar
Merrien, Francois-Xavier. 1999. Governance and modern welfare states.
International Social Science Journal 50: 57–67. (Chinese edition).
CrossRefGoogle Scholar
Stoker, Gerry. 1999. Governance as theory: Five propositions. International Social Science Journal 50: 17–28. (Chinese edition).
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© The Author(s) 2017
Open Access
This article is distributed under the terms of the Creative Commons
Attribution 4.0 International License
(http://creativecommons.org/licenses/by/4.0/), which permits
unrestricted use, distribution, and reproduction in any medium, provided
you give appropriate credit to the original author(s) and the source,
provide a link to the Creative Commons license, and indicate if changes
were made.

About this article
CrossMark
Cite this article as:
Keping, Y. Fudan J. Hum. Soc. Sci. (2018) 11: 1. https://doi.org/10.1007/s40647-017-0197-4
Received
11 June 2017
Accepted
14 September 2017
First Online
12 October 2017
DOI
https://doi.org/10.1007/s40647-017-0197-4
Publisher Name
Springer Berlin Heidelberg
Print ISSN
1674-0750
Online ISSN
2198-2600
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comments (0)
04/15/19
Voice of All Awakened Aboriginal Societies (VoAAAS) LESSON 2963 Tue 16 Apr 2019
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 6:35 pm




Voice of All Awakened Aboriginal Societies (VoAAAS)

LESSON 2963 Tue 16 Apr 2019

Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness

Tipitaka
is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness
and peace on the path of Eternal Bliss as Final Goal

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]
from

Analytic Insight Net -Free Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca

Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās
through

http://sarvajan.ambedkar.org

Voice of All Awakened Aboriginal Societies (VoAAAS)

https://www.thehindu.com/todays-paper/tp-opinion/a-pathway-to-office-with-power/article26839390.ece?utm_source=taboola

A pathway to office with power

As Ambedkar warned, share in power at the Centre has eluded the marginalised
This year, B.R. Ambedkar’s birth anniversary coincides with India’s
first hero worship-based election. In earlier elections too, ruling
parties won overwhelming majorities, but there has been no election so
far in which the campaign has been so exclusively devoted to a leader’s
personality. Even during the 1971 election, the campaign was cleverly
turned from Indira Gandhi to ‘ garibi hatao ’. This election, though, is
all about Prime Minister Narendra Modi.

On November 25, 1949, in his last speech in the Constituent
Assembly, Ambedkar warned us “to observe the caution which John Stuart
Mill has given to all who are interested in the maintenance of
democracy, namely, not ‘to lay their liberties at the feet of even a
great man, or to trust him with power which enable him to subvert their
institutions’… For in India, Bhakti or what may be called the path of
devotion or hero-worship, plays a part in its politics unequalled in
magnitude by the part it plays in the politics of any other country in
the world… In politics, Bhakti… is a sure road to degradation and to
eventual dictatorship.”

https://www.thehindu.com/todays-paper/opposition-to-move-sc-again-for-50-paper-trail-verification/article26839529.ece

Opposition to move SC again for 50% paper trail verification

Comment : it must be 100% or go for Ballot Papers to save Universal Adult Franchise and Democracy.



comments (0)
04/07/19
Voice of All Awakened Aboriginal Societies (VoAAAS) LESSON 2954 & 2955 Sat & Sun 6 & 7 Apr 2019
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 9:32 am



Voice of All Awakened Aboriginal Societies (VoAAAS)

LESSON 2954 & 2955 Sat & Sun 6 & 7 Apr 2019

Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness

Tipitaka
is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness
and peace on the path of Eternal Bliss as Final Goal

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]
from

Analytic Insight Net - Free Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca

Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās
through

up a levelhttp://sarvajan.ambedkar.orgup a level

Voice of All Awakened Aboriginal Societies (VoAAAS)

comments (0)
04/04/19
LESSON 2953 Fri 5 Apr 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level Voice of All Awakened Aboriginal Societies (VoAAAS) in 78) Classical Polish-Język klasyczny polski,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 6:42 pm
LESSON 2953 Fri 5 Apr  2019

Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness

Tipitaka
is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness
and peace on the path of Eternal Bliss as Final Goal

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

from

Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca


Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās

 through 

up a levelhttp://sarvajan.ambedkar.orgup a level


Voice of All Awakened Aboriginal Societies (VoAAAS)

in 78) Classical Polish-Język klasyczny polski,





78) Classical Polish-Język klasyczny polski,

https://www.youtube.com/watch?v=WetTsjGIlj0
07 Day - Polish - Discourses - Vipassana Meditation

Published on Apr 21, 2016



Provided to YouTube by Believe SAS

07 Day - Polish - Discourses - Vipassana Meditation · S. N. Goenka

Satipatthana - Vipassana Discourses - Polish

℗ VRI

Released on: 2016-03-20

Author: S. N. Goenka
Composer: VRI
Music Publisher: D.R

Auto-generated by YouTube.



http: //books.tamilcube.com/tamil/stories/content / …

jedzenie
W
klasztorze święty i jego uczniowie medytowali wieczorem. Kot w
błotnistym bruku i wciąż tu był i nastąpiło rozpad medytacji w
medytacji. Więc rozkazał mnichowi „związać kota”.

Kilka lat
później mnich zmarł. Ale nawyk wiązania kota trwał nadal. Minęło kilka
lat. Ten kot nie żyje. Inny kot był związany i związany. Kilka lat
później uczniowie napisali: „Nasz ceremonialny zwyczaj powinien być
przywiązany do kotów podczas medytacji”.
http://books.tamilcube.com/tamil/stories/content/?story=zen-kaatru

powietrze
Mnich
tonął w rzece i pokutował. Młody człowiek interweniował i powiedział:
„Proszę pana, chcę dołączyć do was jako uczeń”. Mężczyzna, który powstał
z góry, powiedział: „Dlaczego?”. „Chcę poznać Boga”.

Nagle
święty pociągnął za szyję i zanurzył głowę w rzece. W krótkim czasie
młodzieniec, który walnął pięścią, wyszedł z drogi. Ostatni mnich
chwycił go i wyciągnął. Młody człowiek wyszedł z krzaka i odetchnął.
Mnich zapytał: „Czego chcesz, kiedy toniesz w wodzie?”

„Wiatr” to młody człowiek.

„Cóż, idź do domu. Ilekroć Bóg chce, żebyś lubił wiatr, wróć.

http://books.tamilcube.com/tamil/stories/content/?story=zen-theneer-koppai

Plik z herbatą
Profesor college’u spotkał się ze znanym świętym Jenem. Profesor Zen mówił o filozofiach i chciał dowiedzieć się więcej o Zen.

Jen saint, która wzięła filiżankę herbaty, nalała pszczoły aż do krawędzi kubka. Plik jest pełny.

Zły profesor „puchar jest pełny. Nie można nalać więcej. Stop ”. Święty powiedział: „Jesteś jak ten kubek.

Jeśli nie opróżnisz swojego kubka, jak mogę uczyć jena?

http://books.tamilcube.com/tamil/stories/content/?story=zen-iyalbu
normalny
Dwaj
święci pokutowali na rzece. Potem zauważyli skorpiona w rzece.
Natychmiast święty wziął skorpiona i opuścił rzekę. W tym czasie
Athaliah go ugryzła.

W krótkim czasie Atlee wpadło do rzeki. W
tym czasie ciotka podniosła go, gdy był na brzegu. Inny święty, który to
widział, powiedział: „Przyjacielu, wiesz, jak spalić i dlaczego chcesz
go znowu uratować?”

Święty powiedział: „Żądaniem jest natura miodu. Ocal moją naturę

in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa (Hela Language),
05) Classical Pali,
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,

07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans

09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical  Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical  Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,

21) Classical Chichewa-Chikale cha Chichewa,

22) Classical Chinese (Simplified)-古典中文(简体),

23) Classical Chinese (Traditional)-古典中文(繁體),

24) Classical Corsican-Corsa Corsicana,

25) Classical  Croatian-Klasična hrvatska,

26) Classical  Czech-Klasická čeština,
27) Classical  Danish-Klassisk dansk,Klassisk dansk,

28) Classical  Dutch- Klassiek Nederlands,
29) Classical English,Roman
30) Classical Esperanto-Klasika Esperanto,

31) Classical Estonian- klassikaline eesti keel,

32) Classical Filipino,
33) Classical Finnish- Klassinen suomalainen,

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,

36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,

38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,

42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,

44) Classical Hebrew- עברית קלאסית
45) Classical Hmong- Lus Hmoob,

46) Classical Hungarian-Klasszikus magyar,

47) Classical Icelandic-Klassísk íslensku,
48) Classical Igbo,

49) Classical Indonesian-Bahasa Indonesia Klasik,

50) Classical Irish-Indinéisis Clasaiceach,
51) Classical Italian-Italiano classico,
52) Classical Japanese-古典的なイタリア語,
53) Classical Javanese-Klasik Jawa,
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
55) Classical Kazakh-Классикалық қазақ,

56) Classical Khmer- ខ្មែរបុរាណ,
57) Classical Korean-고전 한국어,

58) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),

59) Classical Kyrgyz-Классикалык Кыргыз,
60) Classical Lao-ຄລາສສິກລາວ,
61) Classical Latin-LXII) Classical Latin,

62) Classical Latvian-Klasiskā latviešu valoda,

63) Classical Lithuanian-Klasikinė lietuvių kalba,

64) Classical Luxembourgish-Klassesch Lëtzebuergesch,

65) Classical Macedonian-Класичен македонски,
66) Classical Malagasy,
67) Classical Malay-Melayu Klasik,

68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

69) Classical Maltese-Klassiku Malti,
70) Classical Maori-Maori Maori,
71) Classical Marathi-क्लासिकल माओरी,

72) Classical Mongolian-Сонгодог Монгол,

73) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),

74) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
75) Classical Norwegian-Klassisk norsk,

76) Classical Pashto- ټولګی پښتو

77) Classical Persian-کلاسیک فارسی
78) Classical Polish-Język klasyczny polski,

79) Classical Portuguese-Português Clássico,
80) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
81) Classical Romanian-Clasic românesc,
82) Classical Russian-Классический русский,
83) Classical Samoan-Samoan Samoa,
84) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
85) Classical Serbian-Класични српски,
86) Classical Sesotho-Seserbia ea boholo-holo,
87) Classical Shona-Shona Shona,
88) Classical Sindhi,
89) Classical Sinhala-සම්භාව්ය සිංහල,

90) Classical Slovak-Klasický slovenský,
91) Classical Slovenian-Klasična slovenska,
92) Classical Somali-Soomaali qowmiyadeed,
93) Classical Spanish-Español clásico,
94) Classical Sundanese-Sunda Klasik,
95) Classical Swahili,
96) Classical Swedish-Klassisk svensk,
97) Classical Tajik-тоҷикӣ классикӣ,

98) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
99) Classical Telugu- క్లాసికల్ తెలుగు,
100) Classical Thai-ภาษาไทยคลาสสิก,
101) Classical Turkish-Klasik Türk,
102) Classical Ukrainian-Класичний український,
103) Classical Urdu- کلاسیکی اردو
104) Classical Uzbek-Klassik o’zbek,
105) Classical Vietnamese-Tiếng Việt cổ điển,

106) Classical Welsh-Cymraeg Clasurol,
107) Classical Xhosa-IsiXhosa zesiXhosa,
108) Classical Yiddish- קלאסישע ייִדיש
109) Classical Yoruba-Yoruba Yoruba,
110) Classical Zulu-I-Classical Zulu
ESSENCE OF TIPITAKA


http://www.buddha-vacana.org/index.html


Positive Buddha Vacana — The words of the Buddha —

Interested in All Suttas  of Tipitaka as Episodes in visual format including 7D laser Hologram 360 degree Circarama presentation

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112 CLASSICAL LANGUAGES Please Visit: http://sarvajan.ambedkar.org


Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්‍රය -


LESSONS

https://www.youtube.com/watch?v=PPydLZ0cavc
for
 Maha-parinibbana Sutta — Last Days of the Buddha

The Great Discourse on the Total Unbinding

This
wide-ranging sutta, the longest one in the Pali canon, describes the
events leading up to, during, and immediately following the death and
final release (parinibbana) of the Buddha. This colorful narrative
contains a wealth of Dhamma teachings, including the Buddha’s final
instructions that defined how Buddhism would be lived and practiced long
after the Buddha’s death — even to this day. But this sutta also
depicts, in simple language, the poignant human drama that unfolds among
the Buddha’s many devoted followers around the time of the death of
their beloved teacher.

https://www.youtube.com/watch?v=bDkKT54WbJ4
for
Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ

http://www.buddha-vacana.org/sutta/digha.html
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04/03/19
LESSON 2952 Thu 4 Apr 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level Voice of All Awakened Aboriginal Societies (VoAAAS) https://timesofindia.indiatimes.com/…/articles…/68705533.cms Lok Sabha elections: Mayawati hints at her prime ministerial .. What are Narendra Modi’s big bluffs? Lok Sabha Elections 2019: Mayawati looks south, to address rallies with JSP’s Pawan Kalyan next month Mayawati Justifies Her Statues In Top Court: “Represent Will Of People” in 76) Classical Pashto- ټولګی پښت 77) Classical Persian-کلاسیک فارسی
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 9:05 pm
LESSON 2952 Thu 4 Apr  2019

Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness

Tipitaka
is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness
and peace on the path of Eternal Bliss as Final Goal

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

from

Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca


Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās

 through 

up a levelhttp://sarvajan.ambedkar.orgup a level


Voice of All Awakened Aboriginal Societies (VoAAAS)

https://timesofindia.indiatimes.com/…/articles…/68705533.cms

Lok Sabha elections: Mayawati hints at her prime ministerial ..

What are Narendra Modi’s big bluffs?

Lok Sabha Elections 2019: Mayawati looks south, to address rallies with JSP’s Pawan Kalyan next month

Mayawati Justifies Her Statues In Top Court: “Represent Will Of People”
in 76) Classical Pashto- ټولګی پښتو



77) Classical Persian-کلاسیک فارسی

VISAKHAPATNAM: Hinting at her prime ministerial ambition, BSP chief
Mayawati said Wednesday she would use the experience she has gained as
UP chief minister to give the ” best government” at the Centre “if we
get an opportunity”.
She said she has been Uttar Pradesh chief minister four times.


“I have a lot of experience. I will use that experience at the Centre
and work for people’s welfare,”we will adopt the UP pattern and give the
best government in all aspects. At all levels, a good government.


Asked if she would like to become the prime minister, things would be
clear when results of the general election are declared on May 23.

She pointed out that her party had garnered the third-largest vote share in the 2014 election, after the BJP and the Cong ..

“In the 2014 election, BJP promised big things. But it did not fulfil the promises in five years,


On the Congress, she said people rejected the party that has remained
in power for the longest time “because it failed to honour its promises”
and the BJP “took advantage of it”.

“Last time the BJP promised
Rs 15-20 lakh for each poor family. Now the Congress is talking on the
same lines. It is promising Rs 72,000 per year.

The Congress
should remember, when Indira Gandhi was in power she had started the
20-point programme in the name of Garibi Hatao. Kya garibi hati (Was
poverty eradicated)?”

She said the BSP always talked less and believed in delivering more.


If BSP gets an opportunity at the it will work for the poor and the
unemployed, irrespective of their caste. “We will give top priority to
them. And Farmers have multiple problems and we will try to get rid of
them,” she said.

Her government, if elected, would not be biased towards any state.


“If Congress is in power at the Centre, it supports some states and
does not support others. BJP has its own equations. It will not happen
with us,” she said.

Claiming that the BJP’s situation was
“very bad”, particularly vis-a-vis the BSP-SP-RLD alliance in Uttar
Pradesh, the BSP chief said the ruling party was “worried.”

“Wherever we have alliance, BJP will suffer,” she said.

Mayawati also promised to grant the special category status to Andhra Pradesh.
“AP people are angry that both BJP and Congress did not deliver SCS. If
we get a chance at the Centre, we will give SCS,” she said.
The BSP
chief hoped that the JSP-BSP-CPI(M)-CPI alliance would form the
government in Andhra Pradesh and Pawan Kalyan would become the CM
t

tps://www.quora.com/What-are-Narendra-Modis-big-bluffs
What are Narendra Modi’s big bluffs?
Scenes from Indian cinemas of earlier 20’s where Sheik from Gulf
countries is portrayed with its propensity of being wealthy owing wells
of oils , titillate Indians by making promise to gift them oil wells.

Murderer of democratic instittins & Master of diluting institutions (Modi) visited Middle East.


“Modi painted the vision of new India and shared the vision of ease of
doing business in India with the business leaders from Gulf Cooperation
Council Countries’

Latest Bluff of Mr. Modi: After all this we
will start dreaming to “cook ‘Bhajiya’ in wells of oil” which Mr Modi
will bring from gulf countries but like previous promises made by Mr
Modi,biggest among them is 10 crore employment to Indian Youth (which
hasn’t fulfilled yet) this will also turn into an incorrigible dream.

Bluff! Bluff! Bluff!

He is simply not for common man.. He is a politician.


Based on his performance so far, Modi a communal leader remotely
controlled by just 0.1% intolerant, violent, militant, number one
terrorists of the world, ever shooting,mob lynching, lunatic, mentally
retarded foreigners from Bene Israel chitpavan brahmins of RSS (Rowdy
Rakshasa Swayam Sevaks) always talking of surgical strikes.

What are some of the most mind-blowing facts about Modi?

Modi: Is Modi corruptible
Modi has not brought “achhe din (the Good Days)”.
Modi win the 2019 PM elections will be due to EVMs which are tamperable.
Modi has not achieved since gobbling to power?
He bluffed to the world that he will deposit Rs 15 lakhs in every
citien’s bank account. But not a single rupee has been deposited. In
Tamil it is known as Mo(sa)di) (மோசடி) Fraud. this is one of his
surgical strikes அறுவை சிகிச்சை.

He talked about Smart Cities
(புத்திசாலி நகரங்கள்) .These cities remain smart as they not seen by
anyone says smart thathagatha (யாரும் பார்க்காததால் இந்த நகரங்கள்
புத்திசாலித்தனமாகவே இருக்கின்றன - புத்திசாலி
தாதாத்தா கூறுகிறார்)


https://www.hindustantimes.com/…/story-JV2Yv4ruwuSwXL02hEk3…

Lok Sabha Elections 2019: Mayawati looks south, to address rallies with JSP’s Pawan Kalyan next month
Jana Kalyan Sena chief Pawan Kalyan was in Lucknow on Friday for the
pact with Mayawati’s BSP. He said the JSP would project Mayawati as the
JSP-BSP alliance’s prime ministerial candidate in the 2019 Lok Sabha
elections.

After finalising pre-poll alliances in the northern
states, Bahujan Samaj Party (BSP) chief Mayawati has set her eyes on the
southern states and is working to build an alliance with the regional
parties that are not allied with either the BJP or the Congress.


On Friday, Mayawati announced her party’s alliance with
actor-turned-politician Pawan Kalyan-led Jana Sena Party (JSP) in Andhra
Pradesh and Telangana. She will address rallies in Andhra Pradesh on
April 3 and in Telangana on April 4 along with Pawan Kalyan. The BSP
will also contest the Andhra Pradesh assembly elections in alliance with
the JSP.

Pawan Kalyan, younger brother of Telugu film star
Chiranjeevi, launched Jan Sena Party in 2014. He campaigned for the
Telugu Desam Party (TDP) and the BJP in the 2014 assembly election. “The
alliance (BSP-JSP) will project Pawan Kalyan as the chief ministerial
candidate in Andhra Pradesh,” said Mayawati.

Pawan Kalyan, who
was in Lucknow for the pact, said the JSP would project Mayawati as the
JSP-BSP alliance’s prime ministerial candidate in the Lok Sabha
elections.

The BSP has already announced that it will field
candidates on 28 Lok Sabha seats in Karnataka. The BSP had contested the
2018 assembly elections in Karnataka in alliance with JD (S).


Though the BSP managed to win only one seat in the state election, but
Mayawati played pivotal role in the formation of a non- BJP government.
After JD (S) opted for alliance with the Congress, the BSP snapped ties
with the JD (S).

Interestingly, on Sunday JD (S) national general
secretary Danish Ali joined the BSP and is likely to contest the Lok
Sabha election from a seat in west UP.

Reacting to Danish Ali
joining the BSP, Karnataka chief minister HD Kumaraswamy in a tweet said
Ali joined the BSP after seeking consent from him and national
president HD Devegowda in a purely political arrangement between the two
parties.

“It is a thoughtful political decision taken by the JD (S) and the BSP to win more Lok Sabha seats.”


In a meeting of various state units held here on Tuesday, Mayawati had
directed the office bearers of the Tamil Nadu and Kerala units to start
preparations for the Lok Sabha election.

“Talks are on with the
local parties in both the states for prepoll alliances,” said a BSP
leader and added Mayawati would address public meetings in Kerala and
Tamil Nadu on April 10 and 11.

The party hopes to get the support of the Dalits, Dalit Christians and Backward community members in both the states.


Mayawati will kick off her Lok Sabha election campaign from Bhubaneswar
in Odisha on April 2. She will address a rally in Nagpur on April 5 and
thereafter launch campaign in UP by addressing a joint rally along with
alliance partner the SP and the RLD in Deboand on April 7.


Though the talks for pre-poll alliance with Ajit Jogi led Janta Congress
Chhattisgarh (JCC) is continuing, Mayawati is likely to address public
meeting in Janjgir on April 14.

The BSP had contested the recent
assembly elections in alliance with JCC. A BSP leader said if the JCC
would extend support to the BSP if it decided not to contest the Lok
sabha elections.

A political observer RK Gautam said though the
BSP failed to make significant presence in the assembly as well as Lok
Sabha elections in the southern states, Mayawati was working to expand
her party’s base by fielding candidates.

“It was the formation of
the JD (S)- Congress-BSP government in Karnataka after 2018 assembly
elections that buoyed Mayawati. She is now planning to cash in on the
momentum,” he said.

https://www.ndtv.com/india-news/mayawati-justifies-her-statues-built-in-up-when-she-was-chief-minister-tells-supreme-court-they-repr-2016332

Mayawati Justifies Her Statues In Top Court: “Represent Will Of People”

“Why
question only SC/ST leaders’ statues and not the ones erected by the
Congress and the BJP using public money,” the 63-year-old leader
questioned, referring to statues of Indira Gandhi, Rajiv Gandhi, Sardar
Vallabhbhai Patel, Shivaji, NT Rama Rao and Jayalalithaa.

She
also claimed that the statues of elephants in the memorials were “mere
architectural design” and not representative of her party’s symbol.

Mayawati said the memorials were constructed so people would draw inspiration from them.

“Proper budgetary allocation was made for the statues when I was the Chief Minister of UP,” said the politician.

On
the petition accusing her of glorifying herself, Mayawati said with the
statues, the state legislature had shown respect to a Scheduled Caste
woman leader. “How could I defy the will of the state legislature,” she
said.

In
February, Chief Justice Ranjan Gogoi had said he was of the tentative
view that the BSP chief has to reimburse the taxpayer all the money used
in the statues. But he stopped short of passing an order to hear what
Mayawati had to say.

Mayawati
on Tuesday justified her life-size statues built in Uttar Pradesh with
crores in public money when she was Chief Minister, telling the Supreme
Court they represent the “will of the people”.

The
Chief In Justice (CJI), Chief Election Criminals (CEC), and the
PRESSTITUTE Media are diluted by the Master of diluting institutions and
the Murderers of democratic institutions (Modi) as the Master Key is
being gobbled by tampering the fraud EVMs. The ex CJI Sathasivam
committed a grave error of judgement by ordering that the EVMs must be
replaced in a phased manner where the question of replacement in itself
is a clear proof thet the EVMs could be tampered. 132 democracies in the
world use Ballot papers instead of EVMs. The BJP (Brashtachar Jhoothe
Psychopaths) remotely controlled by just 0.1% intolerant, violent,
militant, number one terrorists of the world, ever shooting, mob
lynching, mentally retarded  , lunatic foreiegners from Bene Israel
chitpavan brahmins of RSS (Rowdy Rakshasa Swayam Sevaks) and their
stooges, chamchas, chelas, slaves, bootlickers and own mother’s flesh
eaters have become emboldened as they acquired the Master Key by
tampering the fraud EVMs. If Ballot Papers are used they will get only
0.1% votes. In order to avoid downtrodden people to have the master Key
as desired by Dr BR Ambedkar, the father of our Marvelous and Modern
Constitution, are indulging in insulting the SC/STs to implement their
manusmrity.
The
CEC erlier passed orders to drape all SC/ST leaders and elephant
statues saying that it was for level playing grounds. But never ordered
for draping, hands, lotus, and other parties symbols. This is a real
case of practice of untouchability. Without maintaining status quo as
per the Constitution regarding the places of worship of all religious
places, the foreigners of Bene Israel demolished places of worship. So
far they are not punished.


https://www.youtube.com/watch?v=ugXYogks7N4
Modi-Savarkar-Godse vs Gandhi-Nehru-Patel ; a Martyrs day tribute ; Part 2
Arun Jhajharia
Published on Mar 23, 2019
Category
People & Blogs

SEE TRUTH AS TRUTH AND UNTRUTH AS UNTRUTH -

ALL
about just 0.1% intolerant, violent, militant, number one terrorists
of the world, ever shooting, mob lynching, mentally retarded , lunatic
foreiegners from Bene Israel chitpavan brahmins of RSS (Rowdy Rakshasa
Swayam Sevaks) and their stooges, chamchas, chelas, slaves, bootlickers
and own mother’s flesh eaters have become emboldened as they acquired
the Master Key by tampering the fraud EVMs.

https://www.wikiwand.com/en/Chitpavan

The Bene Israel claim that Chitpavans are also of Jewish origin.

Richard Maxwell Eaton states that this rise of the Chitpavans is a classic example of social rank rising with political fortune

The
British would not subsidize the Chitpavans on the same scale that their
caste-fellow, the Peshwas, had done in the past. Pay and power was now
significantly reduced.Poorer Chitpavan students adapted and started
learning English because of better opportunities in the British
administration.

Some
of the strongest resistance to change came from the very same
community. The vanguard and the old guard clashed many times. D. K.
Karve was ostracised. Even Tilak offered penance for breaking caste or
religious rules. One was for taking tea at Poona Christian mission in
1892 and the second was going to England in 1919.

The
Chitpavan community includes two major politicians in the Gandhian
tradition: Gopal Krishna Gokhale, whom Gandhi acknowledged as a
preceptor, and Vinoba Bhave, one of his outstanding disciples. Gandhi
describes Bhave as the “jewel of his disciples”, and recognised Gokhale
as his political guru. However, strong opposition to Gandhi came from
the Chitpavan community. Vinayak Damodar Savarkar, the founder of the
hindutva cult , was a Chitpavan Brahmin and several other Chitpavans
were among the first to embrace it because they thought it was a logical
extension of the legacy of the Peshwas and caste-fellow Tilak.These
Chitpavans felt out of place with the Indian social reform movement of
Phule and the mass politics of Gandhi. Large numbers of the community
looked to Savarkar, the Hindu Mahasabha and finally the RSS. , drew
their inspiration from fringe groups in this reactionary trend.

After
Gandhi’s assassination by Nathuram Godse, a Chitpawan, Brahmins in
Maharashtra, became targets of violence, mostly by members from the
Maratha caste. The motivating factor for the violence was not love for
Gandhi on the part of the rioters but the denigration and humiliation
that the Marathas were subjected to due to their caste status.

http://www.assam123.com/america-enlisted-rss-one-biggest-terrorist-organisation-world/

A
US-based risk management and consulting company has put the Rashtriya
Swayamsevak Sangh (RSS) in its category of ‘Threat Group’ and called it
“a shadowy, discriminatory group that seeks to establish a hindutva
cult.”


Terrorism
Watch & Warning provides intelligence, research, analysis, watch
and warning on international terrorism and domestic terrorism related
issues; and is operated by OODA Group LLC that helps clients identify,
manage, and respond to global risks and uncertainties while exploring
emerging opportunities and developing robust and adaptive strategies for
the future.The company had included RSS in its ‘Threat Group’ in April
2014.

The
websites describes: “The RSS is a shadowy, discriminatory group that
seeks to establish a hindutva cult. The group is considered the radical
ideological parent group of India’s ruling hindutva cult party –
(BJP).”


“The
RSS is a hindutva cult movement, a right wing group that was founded in
1925. Their philosophy, called hindutva, was termed fascist by
Communists, and their main demand of the central government was that it
stop appeasing Muslims,” the description continues as hindutva pride,
fundamentalism, revivalism, chauvinism, or fascism.

The RSS was banned in 1948 following the assassination of Mahatma Gandhi by an ex-RSS member, Nathuram Godse.

Describing
violence as ‘Group Activities’ for the RSS, the site further says,
“Violence has been a strategy for the Sangh movement. Hindutva has been
clear about the need for violence, particularly communal riots. The
Sangh has incited rioting to cause further chasms between religions, and
thus a further separation of religions, and to rally the Hindu
community around the philosophy of hindutva.”

The
Terrorism Watch & Warning database contains over 1,00,000 Open
source intelligence (OSINT) excerpts from 1999 to present on terrorism
and security related issues, attack database of over 10,000 attacks,
original terrorism analysis, terrorism document repository, Homeland
Security Fact Sheets and profiles over 500 Terrorist/Threat Groups.






76) Classical Pashto- ټولګی پښتو
ج: د سجاجاناا برخه

سربېره پر دې،
bhikkhus، bhikkhu، کله چې لیدل کیږي او کله چې ځي نو فعالیت کوي
سمنګان، په داسې حال کې چې په لټه کې یاست او په شاوخوا کې وګورئ، هغه ورسره کار کوي
سمنګان، پداسې حال کې چې ځنډول او دوام کوي، هغه د دې سره کار کوي چې هغه په ​​کییا کې کییا مشاهده کوي، یا هغه
په بهر کې کایان لیدل کیږي، یا هغه د کعبې څارنه کوي
په داخل کې په بهرنی او بهرنی ډول؛ هغه د سمودیا څارنه کوي
په کییا کې واقعیت، یا هغه د پیښې پای ته رسیدو څخه ژغوري
په کایه کې، یا هغه د سمودیا څارنه کوي او له هغې څخه تېرېږي
په کییا کې واقعیت یا بل، [احساس کول:] “دا کای دی!” ستي موجود دی
هغه یواځې یوازې د افغانستان اوسیدونکي او زما پایتیستي پورې اړه لري
ویجاړ شوی، او په نړۍ کې هیڅ شی نه مومي. په دې توګه، bhikkhus، a
بھخخھ پھ کیا کې دیني مشاھد کوي.
ampajañña،
پداسې حال کې چې غالۍ او پورتنۍ پښې یې په غاړه اخیستې او د ګوتو په لیږدولو سره،
هغه د شپې سره، د خوړو سره کار کوي، په داسې حال کې چې څښل، چالان کول،
پداسې حال کې چې خوند ورکول، هغه د سجاجینیا سره کار کوي، پداسې حال کې چې په سوداګرۍ کې برخه اخلي
د ځورونې او مینځلو وړ، هغه د سجاجینیا سره کار کوي، په داسې حال کې چې چلن،
په داسې حال کې چې ویده کیده، په داسې حال کې چې ویده کېده، خوب په خوب کې، کله چې سترګې پټې وې
خبرې کول او خاموشۍ سره، هغه د سجاجینیا سره کار کوي.
ج. د تعقیب برخه

سربېره پر دې،
bhikkhus، bhikkhu دا بدن د سولو له تلو څخه فکر کوي
پښې پورته او د ویښتو څخه سر په سر کې، کوم چې د هغې لخوا تعدیل شوی
لکه څنګه چې،
bhikkhus، هلته یوه بسته وه چې دوه پرانستې یې درلودې او ډیری ډک شوي
د غنمو ډولونه لکه د چرګ، پوند، میو لوبیا، غواګانو، سایټ
تخمونه او وړه چرګان. یو سړی د ښه سترګو سره، د دې په اړه یې بې باوري کول،
به [محتويات] په پام کې ونیسئ: “دا تیاره پیسه ده، دا پیسه ده، هغه
د میو لوبیا دي، دا غواوي، د غنمو تخمونه دي او دا دي
چرګانو وریجو؛ “په عین حال کې، bhikkhus، bhikkhu دا خورا په پام کې نیسي
بدن، د پښو د تلوونو څخه او د ویښتو څخه سر په سر کې،
کوم چې د پوستکي له امله کم شوی او د بیالبیلو ډولونو څخه ډک دي:
“په دې کښی، د سر سرونه، د بدن غړی،
پوستکي، غاښونه، پوټکي، غوښې، تنونونه، هډوکي، د هډوکي میرو، ګریانو، زړه،
جگر، پلورا، تیغی، عضلات، حشرات، مغزات، د هغې سره معدې
محتويات، خولې، تيل، فګمم، پاى، وينې، پسې، غوړ، ونې، غوړي،
لایه، نښې مغز، مصنوعی مايع او پیشاب. “
په دې توګه هغه د کعبې په کورنۍ کې، یا هغه ته ګوري
په بهر کې کایان لیدل کیږي، یا هغه د کعبې څارنه کوي
په E. برخه د عناصرو برخه

او په بیالبیلو ډولونو څخه ډک دي: “په دې کی، دلته شتون لري
د سر کښت، د بدن کښت، ناخن، غاښونه، پوستکي، غوښه،
غوږونه، هډوکي، د هډوکي میرو، ګریانو، زړه، جگر، پلورا، غلا،
عضلات، انټرنټونه، پوستکي، د هغې محتويات، مغز، پخې،
سګرټ، غوړ، غوړ، ګولۍ، نخښه، نښې مغز،
سیمویال مایع او پیشاب. “
سربېره پر دې،
bhikkhus، bhikkhu په دې کابینه کې منعکس دی، مګر دا هم یاد شوی،
مګر دا په الندې ډول دي: “په دې کې، د ځمکې عنصر شتون لري
د اوبو عنصر، د اوریدو عنصر او هوا عنصر. “āya په داخلي او بهر کې؛ هغه د سمودیا څارنه کوي
په کییا کې واقعیت، یا هغه د پیښې پای ته رسیدو څخه ژغوري
په کایه کې، یا هغه د سمودیا څارنه کوي او له هغې څخه تېرېږي
په کییا کې واقعیت یا بل، [احساس کول:] “دا کای دی!” ستي موجود دی
هغه یواځې یوازې د افغانستان اوسیدونکي او زما پایتیستي پورې اړه لري
ویجاړ شوی، او په نړۍ کې هیڅ شی نه مومي. په دې توګه، bhikkhus، a
بھخخھ پھ کیا کې دیني مشاھد کوي.
لکه څنګه چې، bhikkhus، یو مهارت لرونکی قصاب یا یو
د قصاب تجربه، چې غوا یې وژلې وي، په یو کراس کې ناست وي
ټوټې ټوټې کړئ. په ورته ډول، bhikkhus، bhikkhu په انفرادي توګه منعکس کوي
مګر دا خورا کعبې، مګر دا کار شوی، مګر په دې کې منع دی: “پدې کې
كيا، د ځمكې عنصر، د اوبو عنصر، د اورېدنې عنصر دى
او د هوا عنصر. “
په دې توګه هغه په ​​کیا کې دیني څارنه کوي
په داخلي توګه، یا هغه په ​​بهر کې د کایانو لیدنه کوي، یا هغه اوسيږي
په داخلی او بهرنی کییا کې کییا څارنه؛ هغه څارنه کوي
په قیا کې د پیښې سمودیا، یا هغه د هغه تیریدو څارنه کوي
په قیا کې د پیښې څخه لیرې دي، یا هغه د سمودیا او نظارت لیدنه کوي
په قیا کې د پیښې څخه تیریدل؛ یا بل، [پام کول:] “دا کای دی!”
ساټي په هغه کې شتون لري، یوازې د یوازې او یوازې تر حد پورې
پاتیستی، هغه ځای ویجاړ شوی او په هیڅ شی کی هیڅ شی نه لری
نړۍ. په دې توګه، bhikkhus، bhikkhu په کیا کې دیني مشاهده کوي.
(1)
سربېره پر دې،
bhikkhus، bhikkhu، لکه څنګه چې هغه د مړینې لیدل کېده، په مینځ کې لرې شوی
یو د مربع ځمکی، یو ورځ مړ شوی، دوه ورځی مړه شوی یا دری ورځی مړه شوی،
پړسوب، ناڅاپه او تیریږي، هغه دا خبره په پام کې نیسي: “دا کایه
دا هم د داسې طبیعت څخه دی، دا به د دې په څیر شي، او نه وي
له دې حالت څخه پاک وي. “

په دې توګه هغه په ​​کیا کې دیني څارنه کوي
په داخلي توګه، یا هغه په ​​بهر کې د کایانو لیدنه کوي، یا هغه اوسيږي
په داخلی او بهرنی کییا کې کییا څارنه؛ هغه څارنه کوي
په قیا کې د پیښې سمودیا، یا هغه د هغه تیریدو څارنه کوي
په قیا کې د پیښې څخه لیرې دي، یا هغه د سمودیا او نظارت لیدنه کوي
په قیا کې د پیښې څخه تیریدل؛ یا بل، [پام کول:] “دا کای دی!”
ساټي په هغه کې شتون لري، یوازې د یوازې او یوازې تر حد پورې
پاتیستی، هغه ځای ویجاړ شوی او په هیڅ شی کی هیڅ شی نه لری
نړۍ. په دې توګه، bhikkhus، bhikkhu په کیا کې دیني مشاهده کوي.

(2)
سربېره پر دې،
bhikkhus، bhikkhu، لکه څنګه چې هغه د مړینې لیدل کېده، په مینځ کې لرې شوی
د کرار ځمکی، د غوږونو په واسطه خواړه، د خاکو لخوا خواړل کیدل، د
د ونو په واسطه ډوډۍ، د هډوکو لخوا خواړه ورکول، د سپي لخوا خواړل کیدل، د
د لرګیو له خوا خوري، د پښو له خوا خوري، او د مختلفو ډولونو خواړه خورل کیږي
د مخلوقاتو، هغه دا خبره په نظر کې نیسي: “دا کای هم د داسې یو څخه دی
فطرت، دا به دا ډول شي، او له داسې ډول څخه وړیا نه وي
حالت. “
په دې توګه هغه په ​​کیا کې دیني څارنه کوي
په داخلي توګه، یا هغه په ​​بهر کې د کایانو لیدنه کوي، یا هغه اوسيږي
په داخلی او بهرنی کییا کې کییا څارنه؛ هغه څارنه کوي
د (3)
سربېره پر دې، bhikkhus، bhikkhu، لکه څنګه چې
که هغه د مړینې مراجعه وکتل، په یوه کرنيزه ځمکه کې ودرول شي، a
د غوښې او وینې سره د سیکاټینون سره یوځای کیږي، هغه فکر کوي
دا ډیریا: “دا کیا هم د داسې طبیعت څخه دی، دا به روان وي
دا داسی وګرځیده، او له دې حالت څخه خلاص نشئ. “
په قیا کې د پیښې امودایا، یا هغه د هغه تیریدو څارنه کوي
په قیا کې د پیښې څخه لیرې دي، یا هغه د سمودیا او نظارت لیدنه کوي
په قیا کې د پیښې څخه تیریدل؛ یا بل، [پام کول:] “دا کای دی!”
ساټي په هغه کې شتون لري، یوازې د یوازې او یوازې تر حد پورې
پاتیستی، هغه ځای ویجاړ شوی او په هیڅ شی کی هیڅ شی نه لری
نړۍ. په دې توګه، bhikkhus، bhikkhu په کیا کې دیني مشاهده کوي.
په دې توګه هغه د کعبې په کورنۍ کې، یا هغه ته ګوري
په بهر کې کایان لیدل کیږي، یا هغه د کعبې څارنه کوي
په داخل کې په بهرنی او بهرنی ډول؛ هغه د سمودیا څارنه کوي
په کییا کې واقعیت، یا هغه د پیښې پای ته رسیدو څخه ژغوري
په کایه کې، یا هغه د سمودیا څارنه کوي او له هغې څخه تېرېږي
په کییا کې واقعیت یا بل، [احساس کول:] “دا کای دی!” ستي موجود دی
هغه یواځې یوازې د افغانستان اوسیدونکي او زما پایتیستي پورې اړه لري
ویجاړ شوی، او په نړۍ کې هیڅ شی نه مومي. په دې توګه، bhikkhus، a
بھخخھ پھ کیا کې دیني مشاھد کوي.

 (4)
پاونا
سیرا پارسا، بیخې خوی، باخخ سمندریاپی پاسیایا سیررایس سایاتاکیا
شاهيدهايده اتاشتکي · سهيخمالکۍ ني ني مااسسا لوهيتا مکخاييده
نوامبرامام، نو په دې توګه امام زمانه اپایساهاهاهیه: ‘Ayaṃ pi kho kawyo
دایما · دموهم داسایس · بھوی عیسیس · اتیټی.

(4)
سربېره پر دې،
bhikkhus، bhikkhu، لکه څنګه چې هغه مړی ولیدل، په یوه کې له مینځه تللی و
د کرار ځمکه، پرته له غوښه پرته د شاکلیټ او د وینې سره مینځل کیږي
د ناروغیو سره یوځاى، هغه دا خبره په پام کې نیسي: “دا کای هم هم دی
داسې ډول فطرت، دا به د دې په څیر شي، او له دې وړیا نه وي
داسې حالت. “

ایی اججتاتاسو وی کائی کایانوپسی ویحارتی،
بده ده وی کعی کعانپسی ویحارتی، اججتا - بغداد والا
کیانپنسی ویژاری؛ سمودیا -حمام، نبویسی وی کاساسیمی ویژارتی،
ویاهمامان، نظریه وي کاساسیمی ویژاری، سامودیایاہامام
ویاسیمیسی ویژاری؛ ‘Atthi kyoyo’ tia assa sati paccupa tahta
هټی، یویډیوا ñāṇa، میتیا پاتیستی · مایا، {1} نیسوټو وی ویارتی،
نه د کیسی لوڅ اپاددی. ایام پا پا خوا، bhikkhave، bhikkhu kai
کیانپنسی ویژاری.

په دې توګه هغه په ​​کیا کې دیني څارنه کوي
په داخلي توګه، یا هغه په ​​بهر کې د کایانو لیدنه کوي، یا هغه اوسيږي
په داخلی او بهرنی کییا کې کییا څارنه؛ هغه څارنه کوي
په قیا کې د پیښې سمودیا، یا هغه د هغه تیریدو څارنه کوي
په قیا کې د پیښې څخه لیرې دي، یا هغه د سمودیا او نظارت لیدنه کوي
په قیا کې د پیښې څخه تیریدل؛ یا بل، [پام کول:] “دا کای دی!”
ساټي په هغه کې شتون لري، یوازې د یوازې او یوازې تر حد پورې
پاتیستی، هغه ځای ویجاړ شوی او په هیڅ شی کی هیڅ شی نه لری
نړۍ. په دې توګه، bhikkhus، bhikkhu په کیا کې دیني مشاهده کوي.
 (5)
پاونا
سیرا پارسا، بیخې خوی، باخخ سمندریاپی پاسیایا سیررایس سایاتاکیا
جهاد الدین اکتیکه، سورتخالکایس اپاګاتا · میسسا · لوهایسی نذران سوبنددهآ، نو
امام علیه السلام بهاغه وخته: ‘Ayaṃ pi kho kyoo evaṃ · dammo evaṃ · bhavi
ای.

 (5)
سربېره پر دې، bhikkhus، bhikkhu، لکه څنګه چې
که هغه د مړینې مراجعه وکتل، په یوه کرنيزه ځمکه کې ودرول شي، a
هغه څوک چې غوښه نه لري او نه وینې پرته د ساکلیټون سره یوځای کیږي
دا خبره په پام کې نیسي: “دا کیا هم د داسې طبیعت څخه دی، دا دی
د دې په څیر کیږي، او له داسې حالت څخه خلاص نه وي. “

ای
اججتاوتی وی کاییانانپسی وی ویارتی، بھیدھ وا کےیاناناسیسی
ویژتی، اججتا - بغدی وی کایی شیانپسی وی ویارتی؛
سمودیا -اممون · نظریسی وی کاساسیمی ویژاری، وییا -اممون · نظونسی
کایسیمیسی ویژاری، سامودیایاہامام، نباسیسی وی کایسیمیسی ویژارتی؛
‘Atthi kyoyo’ د آسیا سایت پوسټپوټی هټی، یاردوادی
ā ā matt matt matt matt matt matt matt ā ā ā ā ā ā ā ā ā ā ā ā · · · · · · · · · · ·،
خوند پورته اپیټی. ایام پا پا خوا، bhikkhave، bhikkhu kayyānunupassi
ویژتی.

په دې توګه هغه د کعبې په کورنۍ کې، یا هغه ته ګوري
په بهر کې کایان لیدل کیږي، یا هغه د کعبې څارنه کوي
په داخل کې په بهرنی او بهرنی ډول؛ هغه د سمودیا څارنه کوي
په کییا کې واقعیت، یا هغه د پیښې پای ته رسیدو څخه ژغوري
په کایه کې، یا هغه د سمودیا څارنه کوي او له هغې څخه تېرېږي
په کییا کې واقعیت یا بل، [احساس کول:] “دا کای دی!” ستي موجود دی
هغه یواځې یوازې د افغانستان اوسیدونکي او زما پایتیستي پورې اړه لري
ویجاړ شوی، او په نړۍ کې هیڅ شی نه مومي. په دې توګه، bhikkhus، a
بھخخھ پھ کیا کې دیني مشاھد کوي.
 (6)
پاونا
سیرا پارسا، بیخې خوی، باخخ سمندریاپی پاسیایا سیررایس سایاتاکیا
چټکتیایي اکاډیمیا اپاګاتا · سمبھان دینا ویخ خټني، یوانا
تاتی · اتمتیکسی نژاد ایناینا پاد · اتاټیکا هاکی ایناینا گپفاک · اتیټیکاکا وژنینا
ژیبرغ · تمتیکیکسی اډن اینا · اتمتاکیسی اجنانا کاتمی · تمتیکسی اعانینا
phāsuk · aṭṭhikaṃ aññena piṭṭh iṭṭhikaṃ añana khandh · aṭṭhikaṃ añena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ añana dant · aṭṭhikaṃ añena
د سیساګاهاهده، په دې توګه امام زمانه کاینده اپاسا سهاره: ‘Ayaṃ pi kho kyoyo
دایما · دموهم داسایس · بھوی عیسیس · اتیټی.

(6)
سربېره پر دې،
bhikkhus، bhikkhu، لکه څنګه چې هغه مړی ولیدل، په یوه کې له مینځه تللی و
د کرار ځمکی، دلته له مینځه وړل شوي هډوکي او هډوکي شتون لري
لاس هډوکي، د پښو هډوکي، دلته دلته د هډوکي هډوکي شتون لري، شین هډوکي،
دلته یو تن هډوکی، یو هپ هډوکی، دلته یو ریب، دلته یو هډوکی، دلته
د سپين هډوکي، هلته د هډوکي هډوکي، دلته د جبري هډوکي، د غاښونو هډوکي شتون لري،
یا هلته د غصب وړ وي، هغه دا خبره په پام کې نیسي: “دا کای هم د دې څخه دی
داسې ډول فطرت، دا به د دې په څیر شي، او له دې وړیا نه وي
داسې حالت. “

ایی اججتاتاسو وی کائی کایانوپسی ویحارتی،
بده ده وی کعی کعانپسی ویحارتی، اججتا - بغداد والا
کیانپنسی ویژاری؛ سمودیا -حمام، نبویسی وی کاساسیمی ویژارتی،
ویاهمامان، نظریه وي کاساسیمی ویژاری، سامودیایاہامام
ویاسیمیسی ویژاری؛ ‘Atthi kyoyo’ tia assa sati paccupa tahta
هټی، یویډیوا ñāṇa، میتیا پاتیستی · مایا، {1} نیسوټو وی ویارتی،
نه د کیسی لوڅ اپاددی. ایام پا پا خوا، bhikkhave، bhikkhu kai
کیانپنسی ویژاری.

په دې توګه هغه په ​​کیا کې دیني څارنه کوي
په داخلي توګه، یا هغه په ​​بهر کې د کایانو لیدنه کوي، یا هغه اوسيږي
په داخلی او بهرنی کییا کې کییا څارنه؛ هغه څارنه کوي
په قیا کې د پیښې سمودیا، یا هغه د هغه تیریدو څارنه کوي
په قیا کې د پیښې څخه لیرې دي، یا هغه د سمودیا او نظارت لیدنه کوي
په قیا کې د پیښې څخه تیریدل؛ یا بل، [پام کول:] “دا کای دی!”
ساټي په هغه کې شتون لري، یوازې د یوازې او یوازې تر حد پورې
پاتیستی، هغه ځای ویجاړ شوی او په هیڅ شی کی هیڅ شی نه لری
نړۍ. په دې توګه، bhikkhus، bhikkhu په کیا کې دیني مشاهده کوي.
 (7)
پاونا
سیرا پارسا، بیخې خوی، باخخ سمندریاپی پاسیایا سیررایس سایاتاکیا
چله سجده نژدی اتکاشین سایټی سهيکا · وحی · پایتابغنی، همدی امامی · eva kāyaṃ
اپاسسا ته وویل: ‘Ayaṃ pi kho kyoyo evaṃ · dammamo evaṃ · bhavi evaṃ · anti’
ټ.

 (7)
پاونا
سیرا پارسا، بیخې خوی، باخخ سمندریاپی پاسیایا سیررایس سایاتاکیا
چله سجده نژدی اتکاشین سایټی سهيکا · وحی · پایتابغنی، همدی امامی · eva kāyaṃ
اپاسسا ته وویل: ‘Ayaṃ pi kho kyoyo evaṃ · dammamo evaṃ · bhavi evaṃ · anti’
ټ.

(7)
سربېره پر دې، bhikkhus، bhikkhu، لکه څنګه چې هغه وو
د مړي بدن ولیدل، په یوه کراریل میدان کې مینځ ته شوی، هډوکي وایې
د سمندر په څیر، هغه دا خبره په پام کې نیسي: “دا کای هم د دې څخه دی
یو طبیعت، دا به د دې په شان شي، او له داسې ډول څخه وړیا نه وي
حالت. “

دا اجنجیتایسی وی کئی کایانوپسی ویحارتی، بھادرھ
کایاناناسیسی ویژاری، اججتا - بغیده وی کاییاناناسیسی
ویښتی؛ سمودیا -حمام، نبویسی وی کاساسیمی ویژارتی،
ویاهمامان، نظریه وي کاساسیمی ویژاری، سامودیایاہامام
ویاسیمیسی ویژاری؛ ‘Atthi kyoyo’ tia assa sati paccupa tahta
هټی، یویډیوا ñāṇa مایت پاتیستی، مایا، نیسټو وی ویارتی، نه
کی کینیسی غلا اپادیاتی. ایام پا پا خوا، bhikkhave، bhikkhu kai
کیانپنسی ویژاری.

په دې توګه هغه په ​​کیا کې دیني څارنه کوي
په داخلي توګه، یا هغه په ​​بهر کې د کایانو لیدنه کوي، یا هغه اوسيږي
په داخلی او بهرنی کییا کې کییا څارنه؛ هغه څارنه کوي
په قیا کې د پیښې سمودیا، یا هغه د هغه تیریدو څارنه کوي
په قیا کې د پیښې څخه لیرې دي، یا هغه د سمودیا او نظارت لیدنه کوي
په قیا کې د پیښې څخه تیریدل؛ یا بل، [پام کول:] “دا کای دی!”
ساټي په هغه کې شتون لري، یوازې د یوازې او یوازې تر حد پورې
پاتیستی، هغه ځای ویجاړ شوی او په هیڅ شی کی هیڅ شی نه لری
نړۍ. په دې توګه، bhikkhus، bhikkhu په کیا کې دیني مشاهده کوي.

(8)
پاونا
سیرا پارسا، بیخې خوی، باخخ سمندریاپی پاسیایا سیررایس سایاتاکیا
چالجهدهای اتابطانی پوجا · کټني ټرستوسی، نو امام امیه کاینده
اپاسسا ته وویل: ‘Ayaṃ pi kho kyoyo evaṃ · dammamo evaṃ · bhavi evaṃ · anti’
ټ.

(8)
سربېره پر دې، bhikkhus، bhikkhu، لکه څنګه چې هغه وو
د مړي بدن ولیدل، په یوه کراریل میدان کې مینځ ته شو، د پورته هډوکي یې وسوځول
هغه کلن دی، هغه دا خبره په پام کې نیسي: “دا کابینه هم له دې څخه یو ده
فطرت، دا به دا ډول شي، او له داسې ډول څخه وړیا نه وي
حالت. “

دا اجنجیتایسی وی کئی کایانوپسی ویحارتی، بھادرھ
کایاناناسیسی ویژاری، اججتا - بغیده وی کاییاناناسیسی
ویښتی؛ سمودیا -حمام، نبویسی وی کاساسیمی ویژارتی،
ویاهمامان، نظریه وي کاساسیمی ویژاری، سامودیایاہامام
ویاسیمیسی ویژاری؛ ‘Atthi kyoyo’ tia assa sati paccupa tahta
هټی، یویډیوا ñāṇa مایت پاتیستی، مایا، نیسټو وی ویارتی، نه
کی کینیسی غلا اپادیاتی. ایام پا پا خوا، bhikkhave، bhikkhu kai
کیانپنسی ویژاری.

په دې توګه هغه په ​​کیا کې دیني څارنه کوي
په داخلي توګه، یا هغه په ​​بهر کې د کایانو لیدنه کوي، یا هغه اوسيږي
په داخلی او بهرنی کییا کې کییا څارنه؛ هغه څارنه کوي
په قیا کې د پیښې سمودیا، یا هغه د هغه تیریدو څارنه کوي
په قیا کې د پیښې څخه لیرې دي، یا هغه د سمودیا او نظارت لیدنه کوي
په قیا کې د پیښې څخه تیریدل؛ یا بل، [پام کول:] “دا کای دی!”
ساټي په هغه کې شتون لري، یوازې د یوازې او یوازې تر حد پورې
پاتیستی، هغه ځای ویجاړ شوی او په هیڅ شی کی هیڅ شی نه لری
نړۍ. په دې توګه، bhikkhus، bhikkhu په کیا کې دیني مشاهده کوي.
 (9)
پاونا
سیرا پارسا، بیخې خوی، باخخ سمندریاپی پاسیایا سیررایس سایاتاکیا
چارجهدهای اتابطنی پتیتی کوکی · جتنی، نو امام اما
اپاسسا ته وویل: ‘Ayaṃ pi kho kyoyo evaṃ · dammamo evaṃ · bhavi evaṃ · anti’
ټ.

(9)
سربېره پر دې، bhikkhus، bhikkhu، لکه څنګه چې هغه وو
د مړي بدن ولیدل، په یوه کراریل ځمکه کې مینځل شوی، سټ شوي هډوکي کم شوي
د پوډر لپاره، هغه دا خبره په پام کې نیسي: “دا کای هم د دې یو له دې څخه دی
فطرت، دا به دا ډول شي، او له داسې ډول څخه وړیا نه وي
حالت. “

دا اجنجیتایسی وی کئی کایانوپسی ویحارتی، بھادرھ
کایاناناسیسی ویژاری، اججتا - بغیده وی کاییاناناسیسی
ویښتی؛ سمودیا -حمام، نبویسی وی کاساسیمی ویژارتی،
ویاهمامان، نظریه وي کاساسیمی ویژاری، سامودیایاہامام
ویاسیمیسی ویژاری؛ ‘Atthi kyoyo’ tia assa sati paccupa tahta
هټی، یویډیوا ñāṇa مایت پاتیستی، مایا، نیسټو وی ویارتی، نه
کی کینیسی غلا اپادیاتی. ایام پا پا خوا، bhikkhave، bhikkhu kai
کیانپنسی ویژاری.

په دې توګه هغه په ​​کیا کې دیني څارنه کوي
په داخلي توګه، یا هغه په ​​بهر کې د کایانو لیدنه کوي، یا هغه اوسيږي
په داخلی او بهرنی کییا کې کییا څارنه؛ هغه څارنه کوي
په قیا کې د پیښې سمودیا، یا هغه د هغه تیریدو څارنه کوي
په قیا کې د پیښې څخه لیرې دي، یا هغه د سمودیا او نظارت لیدنه کوي
په قیا کې د پیښې څخه تیریدل؛ یا بل، [پام کول:] “دا کای دی!”
ساټي په هغه کې شتون لري، یوازې د یوازې او یوازې تر حد پورې
پاتیستی، هغه ځای ویجاړ شوی او په هیڅ شی کی هیڅ شی نه لری
نړۍ. په دې توګه، bhikkhus، bhikkhu په کیا کې دیني مشاهده کوي
https://xemtop.com/post/how-to-tread-the-path-of-superconscious-meditation-5oNHIWbziSs.html
youtube.com
د ماین پاکۍ لاره - ساتيټاتھن سوټتا
Satipaṭnaana Sutta [1] (MN 10) (سنسکرت: د شورایټاتن سټرا تفسیر پوسټر سیترا، چین: …

77) Classical Persian-کلاسیک فارسی



https://shatelland.com/game/xbox1/684/page
info@shatelland.com



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77) کلاسیک فارسی- کلاسیک فارسی
داستان های زین در تامیل - داستان های زین
هیچ
چیز وجود ندارد - خواندن آنلاین بدون خواندن - خواندن در تلفن همراه
نوجوان - خواندن بر روی تلفن همراه - خواندن در رقابت های تلفن همراه -
خواندن رقابت آنلاین - خواندن بر روی تلفن همراه کجا بروید؟ کجا برویم؟ -
خواندن آنلاین از کجا بروید؟ - در تلفن همراه بخوانید
இறுதி கருத்து
இறுதி கருத்து - خواندن آنلاین இறுதி கருத்து - خواندن در تلفن همراه چرا؟
چرا؟ - خواندن آنلاین - خواندن بر روی تلفن همراه نیاز به یک گورو - خواندن
آنلاین گورو - خواندن در موبایل جشن - خواندن آنلاین تلفن همراه - خواندن
بر روی تلفن همراه
Habit habeat - خواندن آنلاین habet - خواندن در هوا
هوا سیار - خواندن هوا آنلاین - خواندن بر روی تلفن همراه teoney فنجان
file teepe - خواندن فایل teak آنلاین - خواندن در ماهیت طبیعت طبیعت -
خواندن طبیعت آنلاین - خواندن بر روی تلفن همراه
http://books.tamilcube.com/tamil/stories/content/؟story=zen-ethuvume-illai
هیچ چیز
یک
نفر به دیدن یک سنت ذن آمد. او به او گفت: «در حال حاضر بودا در جهان است،
چیزی در آن وجود ندارد که همه چیز جز خلاء است، هیچ کس چیزی نمی دهد و هیچ
چیز نمی شود.» گفت.

بلافاصله شاهزاده با چوبي که با او بود، به او ضربه زد.

او عصبانی شد

او پرسید: “اگر هیچ چیز وجود ندارد پس خشم خود را از اینجا می آید!”

http://books.tamilcube.com/tamil/stories/content/؟story=zen-ilam-pen
نوجوان
Danson و مصر هم رزا بودایی هستند. یک روز در یک خیابان گلدان راه می رفت. باران بود

هنگامی
که او در یک رمپ بازگشت، ایستاده بود در یک طرف اتصال، با یک خانم زیبا
جوان کار بر روی ساری ابریشم زیبا و قادر به رفتن به صفحه بعدی.

“بیا اینجا!” Danson او را در دست او بلند کرد و او را از یک طرف خیابان به طرف دیگر آورد.

تا
آن شب مصر بدون صحبت با او برگشت. بدون اینکه قادر به اعتراف باشد،
“همچنین اشتباه است که نزد زنان مشغول بودایی مانند ما بپردازیم، به ویژه
جوان تر و جوانترین زنان به طرف دیگر نمی روند، چرا او را پرت کردید؟” گفت.

دانسون گفت: “من این دختر را ترک کردم، چرا هنوز منتظر هستید؟” او پرسید:

http://books.tamilcube.com/tamil/stories/content/؟story=zen-potti

رقابت
یک
کشتی گیر همیشه چای را با یک فروشگاه چای می نوشند. هنگامی که اختلاف به
فروشگاه چای و کشتی گیر می آید. کشتی گیر عصبانی عامل مبارزه با چای را نام
برد.

آنها باید اعتراف کنند اگر آنها کسی را به عنوان یک کشتی گیر
نژاد معرفی کنند. این یک شرم بزرگ محسوب می شود. بنابراین خوارزرگ چای
موافقت کرد.

اما او از چگونگی پیروزی ما می ترسید. او می خواست یه جون سنت به مشاوره بده

در
مورد داستان او پرسید: “چند روز برای مبارزه وجود دارد؟” او گفت “30 روز”.
“حالا چه کار میکنی؟” سپس پرسید: “سلام چای!” او گفت. او گفت: “همین کار
را انجام دهید.”

یک هفته بعد ماشین ماشین چای آمد. “من ترس زیادی
دارم و چه کاری باید انجام دهم؟” گفت. هنوز هم بیشتر درگیر و مناقصه تر
است، گفت: “سنت ذن.

ترس او به سرعت تغییر کرد و چای را خشک کرد.

دو هفته طول کشید. همان مشاوره.

روز مسابقه نزدیک است. کارون ژن کارخانه چای با سنت ذن، “چه باید بکنم؟” او پرسید:

او گفت: “شما قبل از رقابت، او را به عنوان یک چای دعوت می کنید.”

کشتی گیر در یک روز خاص ظاهر شد. “بیا، اولین چای را بخور”. “بله،” او نشست.

چای او عجله داشت و او پرید.

حتی قبل از اینکه چای را ببیند سرعتش را انجام می دهد!

اگر بهبود زیادی در مورد یک چای معمولی وجود دارد، او فکر نکرد که او برای رقابت آماده باشد.

http://books.tamilcube.com/tamil/stories/content/؟story=zen-engu-sella

کجا برویم؟
یک
رویداد سرگرم کننده در صومعه اصلی بودا. اتمام موفقیت آمیز آموزش های علوم
پایه زمانی بود که آموزگاران مدیتیشن را برای آموزش و پیشرفت مردم پیشرفت
دادند و برای خدمات در سرتاسر کشور رفتند. این نمی گوید کجا باید به
Purnaakashiapa Sunyasy برود.
Purnaakashia به طور مستقیم به بودا رفت و از او پرسید: “کجا بروید؟”
بودا
خندید و گفت: “شما خودت را انتخاب نخواهی کرد.” او گفت که می خواهد به یک
بخش خاص از هند برود. بودا توسط شاگرد بسیار شگفت زده شد، پرسید، “این
منطقه؟ افرادی که در آن زندگی می کنند خیلی سخت هستند. کسانی که در میدان
جنگ برای یک مشکل کوچک قرار می گیرند، برخی از آنها احساس بختی یا متفکرانه
ای ندارند. آیا می خواهید به شریران بروید؟ “

بودا به شاگرد گفت که با شجاعت گفت: “بله!”
“من می خواهم از شما سه سوال بپرسم اگر شما به درستی به سه سوال پاسخ دهید، ممکن است بروید. “
“E …”
“اولین سوال این است که اگر شما به آنجا بروید و سپس توهین کنید، چه کار می کنید؟”

“من بسیار خوشحال خواهم شد از آنجا که آنها من را ضرب و شتم؛ چوب زیر بغل است.
لکنت زبان؛ خیلی ممنون … خوب است. “
“سوال دوم اگر مرا مجازات کنی چه کار می کنی؟ “
“آنها بسیار خوب هستند. به همین دلیل آنها مرا از دست دادند. فقط متوقف کردن و متوقف کردن! من خوشحال خواهم شد. “

“سوال سوم اگر خودتان را بکشید چه کار می کنید؟ “
“وای،
دوباره خوشحال خواهم شد. در مجموع آنها به من آزادی از این زندگی داده
اند. من بسیار خوشحال خواهم شد که نیازی به نگرانی در مورد هر چیزی در حال
حاضر وجود ندارد. “

“خوب انجام شد نه تنها در جایی که بروید، بلکه
در هر کجا که هستید. هیچ چیز دیگر نمی تواند شما را بگیرد شما همیشه خوشحال
هستید خوب هر کجا که بروید برو و آمده “به بودا.

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نظر نهایی
نجیب
زاده سالم در بستر مرگ بود. او به شاگردان خود گفت: «من این شب را
میمیرم». وقتی این را شنید، به آیشام و بسیاری از دوستانش آمد.

یک شاگرد ارشد به طور ناگهانی به بازار رفت. “هی … چی دلم برات تنگ شده … وقتی گورو دروغ می گه، ضرورت عجله ی چیه؟”

شاگرد ارشد گفت: “گورو یک رمان است اگر خوشحالی باشد. من قصد دارم آن را بخرم! “

همه نگران بودند گورو چشم ها را باز کرد و برای کسی جستجو کرد و سپس آن را بست.

وقتی شاگرد ارشد آمد، گفت: «آیا اینجا آمده ای؟ رمان کجاست؟»

وقتی رمان را در دستش گذاشت، او آن را بی دست و پا گرفت.

یک شاگرد به کشیش گفت: “گورودف، تو دست تو نیستی.

گورو خندید: “دست من هرگز تکان نخورد. از آنجا که هرگز از چیزی چیزی نگفتم! ‘’ سپس او شروع به خوردن و خوردن رمان کرد.

یکی
دیگر از شاگردان به کشیش تعظیم کرد و گفت: «ای عزیز، به زودی این دنیا را
ترک خواهی کرد. ایده نهایی شما چیست که باید به یاد داشته باشیم؟ “

گورو خندید و گفت: “چه طعم دوست داشتنی این رمان؟”

در حال حاضر زندگی کنید لحظه گذشت و لحظه رفتن برای ما نیست. امروز فقط واقعی است!

http://books.tamilcube.com/tamil/stories/content/؟story=zen-en
چرا؟
گوره اصلی، پنج شاگرد بازگشت دوچرخه اسرام به بازار را تماشا کرد. وقتی آنها به اشرف رسیدند، آنها یکدیگر را صدا کردند.

“چرا دوچرخه خود را رانندگی می کنید؟ “او پرسید. “این باعث می شود که شغل من ساده تر، آقا،” اولین فرد پاسخ داد.

او گفت: “شما خیلی بزرگ هستید و گورو گفت:” شما مثل همیشه در سن و سال خواهی ایستاد. “

شاگرد دوم: “وقتی دوچرخه سواری می کنم، می توانم از زیبایی طبیعی لذت ببرم و آقا”.

شما او را نزد او نزدیک می کنید و می گوئید، چشم های شما باز است و شما جهان را دوست دارید.

سومین شاگرد “سر، می توانم حتی در هنگام مسافرت به مادرم دعا کنم”

گورو هر دو دست را از چشمانش بیرون آورد و گفت: “آدایاپپا تعجب شما شگفت انگیز است”.

شاگرد چهارم: “من در دوچرخه سوار هستم و می خواهم بزرگ باشم.”

او را با احساس رضایت به او تحمیل کنید و بگوئید: “آیا در مسیر عقلانیت سفر می کنید؟”

پنجمین سیاتون پس از سکوت طولانی، “من دوچرخه خود را برای پخت دوچرخه من آقا! “او گفت.

گورو روی پای خود افتاد و گفت: «ای خدای من، من نمیتوانم شاگردم باشم، شاگردم هستم.»

http://books.tamilcube.com/tamil/stories/content/؟story=zen-en
چرا؟
گوره اصلی، پنج شاگرد بازگشت دوچرخه اسرام به بازار را تماشا کرد. وقتی آنها به اشرف رسیدند، آنها یکدیگر را صدا کردند.

“چرا دوچرخه خود را رانندگی می کنید؟ “او پرسید. “این باعث می شود که شغل من ساده تر، آقا،” اولین فرد پاسخ داد.

او گفت: “شما خیلی بزرگ هستید و گورو گفت:” شما مثل همیشه در سن و سال خواهی ایستاد. “

شاگرد دوم: “وقتی دوچرخه سواری می کنم، می توانم از زیبایی طبیعی لذت ببرم و آقا”.

شما او را نزد او نزدیک می کنید و می گوئید، چشم های شما باز است و شما جهان را دوست دارید.

سومین شاگرد “سر، می توانم حتی در هنگام مسافرت به مادرم دعا کنم”

گورو هر دو دست را از چشمانش بیرون آورد و گفت: “آدایاپپا تعجب شما شگفت انگیز است”.

شاگرد چهارم: “من در دوچرخه سوار هستم و می خواهم بزرگ باشم.”

او را با احساس رضایت به او تحمیل کنید و بگوئید: “آیا در مسیر عقلانیت سفر می کنید؟”

پنجمین سیاتون پس از سکوت طولانی، “من دوچرخه خود را برای پخت دوچرخه من آقا! “او گفت.

گورو روی پای خود افتاد و گفت: «ای خدای من، من نمیتوانم شاگردم باشم، شاگردم هستم.»

http://books.tamilcube.com/tamil/stories/content/؟story=zen-kuruvin-thevai
گورو نیاز دارد
شاگردان زیادی برای سنت ذن وجود داشتند.

یک شاگرد در حالی که سرقت شد، گرفتار شد. شاگردان دیگر از او خواستند تا فورا آزاد شود. سنت متوجه نشد.

یکبار دیگر سرقت شد. سپس مقدس آن را متوجه نشدم.

و بلافاصله همه شاگردان دیگر یک تقاضا را نوشته بودند و چاپگر را فرستادند و همه آنها را برای همه امضا کردند و نوشتند.

سنت که آن را دوست دارد،

“شاگردان
از همه شما چگونه فراخوان درخشان است که من افتخار می کنم. شما و چه چیزی
درست است و چه چیزی غلط است و قادر به! هر جا که می خواهید بروید. اما
شاگردان در کنار من که و چه چیزی درست و چه چیزی اشتباه است و چگونه
اشتباهات از سمت راست باید یاد بگیرند که چگونه برای تدریس به من بدهید؟”

سپس اشک از چشم شاگرد آمد و سپس او سرقت نشد.

http://books.tamilcube.com/tamil/stories/content/؟story=zen-virunthu
از
در
یک صومعه جین سنت زندگی کرد. او بسیار با استعداد است او هرگز عصبانی
نخواهد شد. بعضی از شاگردان او به او آموختند. شاگردان او بسیار علاقه مند
به آن هستند.

یک روز مقدس با شاگردان خود، شاگردان صحبت کرد. او به
او گفت: “گورو، داستان مورد علاقه تو چیست؟” سورین. او گفت او “اسب” خواهد
بود. این اسب است و این همان چیزی است که ما برای آن دعا می کنیم. گورو به
درخواست گورو شروع کرد به گفتن این داستان.

یعنی، “یک کشاورز،
گوسفند، اسب بالا بردن بود. اسب گهواره بهترین دوستان شما. یک روز ویروس
اسب مبتلا می شوند. بنابراین درمان کشاورز اسب به پاسخ دکتر در آمد. دکتر و
nilaiyaiparttu اسب، من سه روز تا می آیند و به این kutiraieluntu دارو
خورده اتفاق می افتد خوب، نه او به من گفت که او مجبور بود آن را بکشد، و
او آن دارو را داد.

گفتگو با گوسفندان مطرح شد. روز بعد دکتر آمد و
دارو را داد. سپس بز، اسب از آمد، “natananpa تا، در غیر این صورت آنها شما
را بکشند،” او اسب را تشویق کرد.

آن روز، روز سوم، دکتر آمد و دارو
به اسب داد، کشاورز گفت: “فردا در اسب natakkavillaiyen، باید آن را
بکشند. در غیر این صورت، گسترش ویروس، به دیگران منتقل کنند.” این رفته است

هنگامی
که این دکتر رفته است، گوسفندان به اسب و دوستان می روند! سعی کنید به
نحوی بلند شوید شما می توانید از خواب بیدار شوید! بیدار شو! آن است. این
اسب همچنین سعی کرد بلند شود “گفت: داستان.

سپس به آنها بگویید:
“شما را ببینید! این داستان است که واقعا یک اسب kunamataintatarku خاطر
گوسفند است. اما دکتر، اسب دارو enruenni شد، و در آخرین بز به قربانی فکر
می کند. بنابراین چه کسی در جهان سود دریافت شده، اجازه دهید آنها به نفع
نزدیک به کسانی که در احترام بیشتری کسب می کنید.” این آخرین بار بود

HTTP: //books.tamilcube.com/tamil/stories/content / …

خوردن
در
یک صومعه، مقدس و شاگردان او شب را تفکر کردند. یک گربه در گلدان کوبید و
هنوز در اینجا بود و انحلال مدیتیشن در مدیتیشن وجود داشت. بنابراین او
دستور داد که راهب “گربه را ببر”.

چند سال بعد، راهب مرد. اما عادت
متصل کردن گربه ادامه دارد. چند سال دیگر گذشت این گربه مرده است گربه دیگر
گره خورده بود و گره خورده بود. چند سال بعد، شاگردان نوشتند: “سفارشی ما
باید با گربه ها در مدیتیشن گره خورده شود.”
http://books.tamilcube.com/tamil/stories/content/؟story=zen-kaatru

هوا
یک
راهب در رودخانه غرق شد و مجازات شد. یک مرد جوان مداخله کرد و گفت: “سر،
من می خواهم به شما به عنوان یک شاگرد پیوست کنم.” مردی که از بالا بلند شد
گفت: “چرا؟” “من می خواهم خدا را بشناسم.”

ناگهان، سنت پشت گردنش
را کشیده و سرش را به رودخانه فرو ریخت. در یک زمان کوتاه، یک مرد جوان که
مشت زده بود، از راه بیرون آمد. آخرین راهب او را گرفت و او را بیرون آورد.
مرد جوان از بوش بیرون آمد و نفس می کشد. راهب پرسید: “وقتی در آب غرق شدی
چه می خواستی؟”

“باد” یک مرد جوان است.

“خب، به خانه برویم هر گاه خدا بخواهد باد را دوست داشته باشد، پس بیایید. “

http://books.tamilcube.com/tamil/stories/content/؟story=zen-theneer-koppai

فایل چای
یک
استاد کالج برای دیدار با یکی از معروف ترین پیتر جین رفت. پروفسور ذن در
مورد فلسفه صحبت می کرد، و او می خواست درباره زنه بیشتر بداند.

سنت یون، که فنجان چای را برداشت، زنبور را تا لبه فنجان ریخت. پرونده کامل است

استاد عصبانی “جام کامل است. نمی توانم بیشتر بخورم توقف ” سنت گفت: “شما مثل این جام است.

اگر فنجان خود را خالی نکنید، چگونه میتوانم جین را آموزش دهم؟ “

http://books.tamilcube.com/tamil/stories/content/؟story=zen-iyalbu
طبیعی
دو
خدای مقتدر در رودخانه مجازات شدند. سپس آنها متوجه یک عقرب در رودخانه
شدند. بلافاصله یک مقدس عقرب را گرفت و رودخانه را ترک کرد. در آن زمان
آتلیه او را گاز گرفت.

در یک زمان کوتاه، آتلی به رودخانه افتاد. در
آن زمان، عمه او را هنگامی که در ساحل بود برداشت. یکی دیگر از مقدسانی که
دیدم گفت: “دوست، شما می دانید که چگونه قلیان می کنید و چرا میخواهید
دوباره آن را ذخیره کنید؟”

سنت گفت: “غضب ماهیت عسل است. طبیعت را ذخیره کن “

ترجمه صحیح به این ترجمه Google با استفاده از https://translate.google.com

https://www.youtube.com/watch؟v=NK0Q3wUqkOo
Mahasatipatthana Sutta روز گفتمان روز 1 (ENGLISH)

چگونه می توانیم راه مراقبه ماهابودی را به یاد آرام برسانیم
راه آگاهی - Satipatthana Sutta

DN 22 - (D II 290)
Mahasatipaṭṭhāna Sutta
- حضور در آگاهی -
[مه سث پططنه] در 77) کلاسیک فارسی- کلاسیک فارسی
 این Sutta به طور گسترده ای به عنوان مرجع اصلی تمرین مدیتیشن در نظر گرفته شده است.
معرفی

I. مشاهدۀ کایا
A. بخش ānāpāna
ب. بخش در موقعیت
C. بخش sampajañña
D. بخش تخریب
E. بخش در عناصر
F. بخش در 9 زمینه charnel

معرفی

بنابراین شنیده ام:
بر
یک بار، Bhagavā در میان کوروس در Kammasadamma ماند،
یک شهر بازار کوروس. در آنجا، او به بیکخوش گفت:

- بیکخوش
- بهادانت به بیکخووس جواب داد. باگاوا گفت:

- این،
bhikkhus، راه است که منجر به هیچ چیز، اما تصفیه
موجودات، غلبه بر غم و اندوه، ناپدید شدن
dukkha-domanassa، دستیابی به راه درست، تحقق
Nibbāna، یعنی چهار سیتپاتهنانی است.
کدام چهار؟
در اینجا، bhikkhus، bhikkhu ساکن مشاهده کییا در کیا، ātāpī
sampajāno، satimā، دادن abhijjhā-domanassa به سمت جهان است.
او در حال تماشای ولایت در ولانا، أهراپی sampajāno، satimā، داشتن
رها کردن ابشیجه-دوماناسا نسبت به جهان. او در حال مشاهده سیاتا است
در citta، ātāpī sampajāno، satimā، دادن abhijjhā-domanassa
به سوی جهان. او در حال تماشای دشمن در دهاما، اراطی است
sampajāno، satimā، دادن abhijjhā-domanassa به سمت جهان است.

I. کایانپاسانا

A. بخش ānāpāna

و
چگونه، bhikkhus، آیا bhikkhu ساکن مشاهده kaya در کایا؟ اینجا،
bhikkhus، bhikkhu، رفتن به جنگل و یا رفتن به
ریشه یک درخت یا به اتاق خالی رفته، نشسته پایین تا
پاهای کراوات، چیدمان کایا راست و تنظیم ساتیم بهترینوخا. بودن
بنابراین ساتو او را در هوا نفس می زند، در نتیجه ساتو او نفس می کشد. تنفس در
بلند او می فهمد: “من طولانی در حال نفس کشیدن”؛ تنفس طولانی او
درک می کند: “من طولانی تنفس می کنم”؛ تنفس در کوتاه مدت او
درک می کند: “من کوتاهی می کنم”؛ تنفس کوتاه او
درک می کند: “من تنفس کوتاه”؛ او خود را آموزش می دهد: “احساس
کل کایا، من در تنفس خواهم بود ‘؛ او خود را آموزش می دهد: احساس کلی
کایا، من تنفس می کنم ‘؛ او خود را تربیت می کند: آرام کردن
کویا سانچارس، من در آن نفس خواهم کشید؛ او خود را تربیت می کند: آرام کردن
کویا سانچارس، من نفس خواهم کشید.
فقط
به عنوان، bhikkhus، یک تورنوش ماهرانه و یا شاگرد tonerner، ساخت طولانی است
به نوبه خود، می فهمد: “من نوبت طولانی دارم”؛ یک نوبت کوتاه، او
درک می کند: “من نوبت کوتاهی می کنم”؛ به همین ترتیب، bhikkhus، a
bhikkhu، تنفس طولانی، می فهمد: “من طولانی در حال نفس کشیدن”؛
مدت طولانی او را درک می کند: “من تنفس طولانی دارم”؛ نفس کشیدن
در کوتاه مدت او می فهمد: “من کوتاهی می کنم”؛ تنفس کوتاه است
او می فهمد: “من تنفس کوتاه دارم”؛ او خود را تربیت می کند: احساس
کل کویا، من در آن نفس خواهم کشید ‘؛ او خود را آموزش می دهد: “احساس
کل کویا، من تنفس می کنم ‘؛ او خود را تربیت می کند: آرام کردن
کویا سانچارس، من در آن نفس خواهم کشید؛ او خود را تربیت می کند: آرام کردن
کویا سانچارس، من نفس خواهم کشید.
بنابراین او در حال مشاهده کاویا در کیوی داخلی است،
یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن در رصد
کایا در داخل و خارج از کایا؛ او در حال مشاهده سامودایا است
از پدیده ها در کوایا، یا او در حال گذار از رکود است
پدیده ها در کیوی، یا او در حال مشاهده سامودایا و از بین بردن است
از پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کییا است!” ساتی است
در حال حاضر در او، فقط به معنای محض تنها و تنها پایتساتی است
ساکن جدا، و به هیچ چیز در جهان چسبیده است. بدین ترتیب،
bhikkhus، bhikkhu ساکن مشاهده kaya در کایا.
ب. بخش در موقعیت

علاوه بر این،
bhikkhus، bhikkhu، در حالی که پیاده روی، می فهمد: “من راه می روم”، یا
در حالی که ایستاده او می فهمد: “من ایستاده”، و یا در حالی که او نشسته است
میفهمد: “من نشستهام”، یا در حالی که دروغ گفتن او میفهمد: “من هستم
دراز کشیدن’. و یا در هر موقعیتی که کویا او قرار دارد، او است
آن را درک می کند.
بنابراین او در حال مشاهده کایا در کییا است
در داخل، یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن است
رعایت کایا در داخل و خارج از کشور؛ او در حال مشاهده است
Samudaya از پدیده در کویا، و یا او ساکن مشاهده رانندگی است
دور از پدیده های کویا، و یا او در حال مشاهده سامودایا و
از بین رفتن پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کویا است!”
ساتی در او حضور دارد، فقط به معنای محض فقط و فقط
پایتاستی، او ساکن جدا، و به هیچ چیز در داخل چسبیده است
جهان بنابراین، bhikkhus، یک bhikkhu ساکن مشاهده کییا در کییا.
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C. بخش sampajañña

علاوه بر این،
bhikkhus، bhikkhu، در حال نزدیک شدن و در حالی که خروج، با عمل می کند
sampajañña، در حالی که به دنبال جلو و در حالی که به اطراف، او با عمل می کند
sampajañña، در حالی که خم شدن و در حالی که کشش، او عمل با sThus او ساکن مشاهده kaya در کیوی داخلی، و یا او
در حال دیدن کایا در خارج از کایا است، یا او در حال مشاهده کایا است
در داخل و خارج از کشور؛ او در حال تماشای سامودایا است
پدیده ها در کویا، و یا او در حال مشاهده رفع پدیده ها است
در کویا، یا او در حال مشاهده سامودایا و از بین بردن است
پدیده های کایا؛ یا دیگر، [realizing:] “این کیه است!” ساتی حضور دارد
در او، فقط به معنای صرفا از جانا و تنها پایتساتی، او ساکن است
جدا، و به هیچ چیز در جهان چسبیده است. بنابراین، bhikkhus، a
bhikkhu ساکن مشاهده kaya در کایا.
ampajañña
هنگام پوشیدن لباس و ریمل بالا و هنگام حمل کاسه،
او با sampajañña عمل می کند، در حالی که خوردن، در حالی که نوشیدن، در حالی که جویدن،
در حالی که مزه است، او با sampajañña عمل می کند، در حالی که شرکت در کسب و کار
از دفع و ادرار کردن، او با sampajañña عمل می کند، در حالی که راه رفتن،
در حالی که ایستاده، در حالی که نشسته، در حالی که خواب، در حالی که بیدار، در حالی که
صحبت کردن و در حالی که ساکت است، او با sampajañña عمل می کند.
دی. بخش تخریب

علاوه بر این،
bhikkhus، bhikkhu این بسیار بدن را در نظر گرفته است، از کف
پاها بالا و از مو روی سر، که توسط آن محدود شده است
skply درست مثل
bhikkhus، یک کیسه حاوی دو سوراخ و پر از انواع مختلف وجود دارد
انواع دانه ها مانند تپه، کاسه، کاسه، لوبیا، لوبیا گاو، کنجد
دانه و برنج خرد شده. یک مرد با چشم خوب، آن را بدون تمدید
[محتویات آن] را در نظر می گیرند: “این تپه ای است، این رامی است، آن ها
لوبیا گندم هستند، آنها گاو نخود هستند، دانه های کنجد هستند و این است
برنج چغندر؛ “به همان شیوه، بیکخوش، یک بیککوه این را بسیار در نظر می گیرد
بدن، از کف پا و از مو در سر پایین،
که توسط پوست آن محدود شده و پر از انواع مختلف ناخالصی:
“در این کیه، موهای سر، موهای بدن وجود دارد،
ناخن، دندان، پوست، گوشت، تاندون، استخوان، مغز استخوان، کلیه ها، قلب،
کبد، پلورا، طحال، ریه ها، روده ها، شکم، معده با آن
محتویات، مدفوع، صفرا، خلط، کف، خون، عرق، چربی، اشک، چربی،
بزاق، موکوس بینی، مایع سینوویال و ادرار. “
بنابراین او در حال مشاهده کایا در داخل کویا، یا او
در حال دیدن کایا در خارج از کایا است، یا او در حال مشاهده کایا است
در بخش E. در عناصر

در داخل و پر از انواع ناخالصی: “در این کیه، وجود دارد
موهای سر، موهای بدن، ناخن، دندان ها، پوست، گوشت،
تاندون ها، استخوان ها، مغز استخوان، کلیه ها، قلب، کبد، پلور، طحال،
ریه ها، روده ها، شکم، معده با محتویات آن، مدفوع، صفرا،
خلط، خونی، خون، عرق، چربی، اشک، چربی، بزاق، مخاط بینی،
مایع سینوویال و ادرار. “
علاوه بر این،
bhikkhus، bhikkhu نشان می دهد در این بسیار kaya، با این حال آن را قرار داده است،
با این حال، این موضوع برطرف شده است: “در این کیه، عنصر زمین وجود دارد
عنصر آب، عنصر آتش و عنصر هوا. “aya داخلی و خارجی؛ او در حال تماشای سامودایا است
پدیده ها در کویا، و یا او در حال مشاهده رفع پدیده ها است
در کویا، یا او در حال مشاهده سامودایا و از بین بردن است
پدیده های کایا؛ یا دیگر، [realizing:] “این کیه است!” ساتی حضور دارد
در او، فقط به معنای صرفا از جانا و تنها پایتساتی، او ساکن است
جدا، و به هیچ چیز در جهان چسبیده است. بنابراین، bhikkhus، a
bhikkhu ساکن مشاهده kaya در کایا.
درست مانند بیکخو، یک قصاب ماهر یا یک
شاگرد قصاب، گاو را کشته، در یک تقاطع نشسته است
برش آن را به قطعات؛ به همین ترتیب، bhikkhus، bhikkhu بازتاب در
این خیلی kyya است، با این حال آن را قرار داده است، با این حال آن را برطرف: “در این
کویا، عنصر زمین، عنصر آب، عنصر آتش است
و عنصر هوا. “
بنابراین او در حال مشاهده کایا در کییا است
در داخل، یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن است
رعایت کایا در داخل و خارج از کشور؛ او در حال مشاهده است
Samudaya از پدیده در کویا، و یا او ساکن مشاهده رانندگی است
دور از پدیده های کویا، و یا او در حال مشاهده سامودایا و
از بین رفتن پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کویا است!”
ساتی در او حضور دارد، فقط به معنای محض فقط و فقط
پایتاستی، او ساکن جدا، و به هیچ چیز در داخل چسبیده است
جهان بنابراین، bhikkhus، یک bhikkhu ساکن مشاهده کییا در کییا.
(1)
علاوه بر این،
bhikkhus، bhikkhu، به طوری که اگر او یک بدن مرده را دید، به دور انداختن
یک تخم مرغ، یک روز مرده، یا دو روز مرده یا سه روز مرده
تورم، سایه زدگی و ماندگاری، او این را بسیار kyya در نظر می گیرد: “این kaya
همچنین از این نوع طبیعت است، و این چنین خواهد بود
رایگان از چنین شرایطی. “

بنابراین او در حال مشاهده کایا در کییا است
در داخل، یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن است
رعایت کایا در داخل و خارج از کشور؛ او در حال مشاهده است
Samudaya از پدیده در کویا، و یا او ساکن مشاهده رانندگی است
دور از پدیده های کویا، و یا او در حال مشاهده سامودایا و
از بین رفتن پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کویا است!”
ساتی در او حضور دارد، فقط به معنای محض فقط و فقط
پایتاستی، او ساکن جدا، و به هیچ چیز در داخل چسبیده است
جهان بنابراین، bhikkhus، یک bhikkhu ساکن مشاهده کییا در کییا.

(2)
علاوه بر این،
bhikkhus، bhikkhu، به طوری که اگر او یک بدن مرده را دید، به دور انداختن
زمین کوهی، که توسط کلاغ ها خورده می شود، توسط خوراک خورده می شود، بودن
خوراکی ها توسط خوراکی ها، توسط قارچ خورده می شود، که توسط سگ ها خورده می شود
توسط ببر خورده شده، توسط پانچر خورده شده، که توسط انواع مختلف خورده شده است
از موجودات، او این را بسیار kyya در نظر می گیرد: “این kaya نیز از چنین است
طبیعت، آن را مانند این می گیرد، و از چنین چیزی آزاد نیست
وضعیت.”
بنابراین او در حال مشاهده کایا در کییا است
در داخل، یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن است
رعایت کایا در داخل و خارج از کشور؛ او در حال مشاهده است
s (3)
علاوه بر این، bhikkhus، bhikkhu، درست مثل
اگر او یک بدن مرده را می بیند، در یک زمین مجلسی بازی می کند
او در نظر گرفته است که با گوشت و خون سوخته است که توسط تاندون ها برگزار می شود
این خیلی خوااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااا
مثل این می شود و از چنین شرایطی آزاد نیست. “
amudaya از پدیده در کویا، و یا او ساکن در رصد عبور است
دور از پدیده های کویا، و یا او در حال مشاهده سامودایا و
از بین رفتن پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کویا است!”
ساتی در او حضور دارد، فقط به معنای محض فقط و فقط
پایتاستی، او ساکن جدا، و به هیچ چیز در داخل چسبیده است
جهان بنابراین، bhikkhus، یک bhikkhu ساکن مشاهده کییا در کییا.
بنابراین او در حال مشاهده کایا در داخل کویا، یا او
در حال دیدن کایا در خارج از کایا است، یا او در حال مشاهده کایا است
در داخل و خارج از کشور؛ او در حال تماشای سامودایا است
پدیده ها در کویا، و یا او در حال مشاهده رفع پدیده ها است
در کویا، یا او در حال مشاهده سامودایا و از بین بردن است
پدیده های کایا؛ یا دیگر، [realizing:] “این کیه است!” ساتی حضور دارد
در او، فقط به معنای صرفا از جانا و تنها پایتساتی، او ساکن است
جدا، و به هیچ چیز در جهان چسبیده است. بنابراین، bhikkhus، a
bhikkhu ساکن مشاهده kaya در کایا.

 (4)
پونا
ca · paraṃ، bhikkhave، bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ ni · maṃsa · lohita · makkhitaṃ
ناهار · sambandhaṃ، so imam · eva kaiyaṃ upasaṃharati: ‘ayaṃ pi kho kiyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atuted ‘ti.

(4)
علاوه بر این،
bhikkhus، bhikkhu، به نظر می رسد که او بدن یک مرده را می بیند، در انداختن
چرلل زمین، یک اسکله بدون گوشت و با خون ریخته می شود
او در کنار تاندون ها، این را بسیار “کویا” می داند: “این نیز از کیه
چنین طبیعت، اینگونه می شود که اینگونه باشد و از آن آزاد نیست
چنین شرایطی. “

اتی آجیتاتا وای کیید کیانیپاسی ویگاراتی،
بادیخا وایزهی کیانیپاسی ویاراتی، عجتاتا بیدحا وای کییه
کیهان پاسی ویاراتی؛ samudaya-dhamm · ānupassī vā کیyasmiṃ viharati،
vaya-dhamm · ānupassī vā kasyasmiṃ viharati، samudaya-vaya-dhamm · ānupassī
وای قیاسمی پی ویاتا؛ ‘atthi kaiyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti، yavadeva ñàṇa · mattaya paṭissati · mattaiya، {1} a · nissito ca viharati،
na ca kiñci loke upādiyati. اوم · pi kho، bhikkhave، bhikkhu kahye
کیهان پاسیوی ویاراتی.

بنابراین او در حال مشاهده کایا در کییا است
در داخل، یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن است
رعایت کایا در داخل و خارج از کشور؛ او در حال مشاهده است
Samudaya از پدیده در کویا، و یا او ساکن مشاهده رانندگی است
دور از پدیده های کویا، و یا او در حال مشاهده سامودایا و
از بین رفتن پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کویا است!”
ساتی در او حضور دارد، فقط به معنای محض فقط و فقط
پایتاستی، او ساکن جدا، و به هیچ چیز در داخل چسبیده است
جهان بنابراین، bhikkhus، یک bhikkhu ساکن مشاهده کییا در کییا.
 (5)
پونا
ca · paraṃ، bhikkhave، bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ، بنابراین
imam · eva kaiyaṃ upasaṃharati: ‘ayaṃ pi kho kuyo evaṃ · dhammo evaṃ · bhāvī
eva · · · atuted ‘ti.

 (5)
علاوه بر این، bhikkhus، bhikkhu، درست مثل
اگر او یک بدن مرده را می بیند، در یک زمین مجلسی بازی می کند
جسد بدون گوشت و نه خون، که توسط تاندون ها برگزار می شود، او است
این خیلی خوای را در نظر می گیرد: “این کویا نیز از این نوع طبیعت است
رفتن به مانند این است، و از چنین شرایطی آزاد نیست. “



ایتی
ajjhattaṃ vā کیye kuyānupassī viharati، باحیداوا وای کییه کییناپاسسی
viharati، ajjhatta-bahidhā vā ķye kuyānupassī viharati؛
samudaya-dhamm · ānupassī vā کیyasmiṃ viharati، vaya-dhamm · ānupassī وا
کایاسمی ضیحاتی، سامودیا-وایا-دلم · أنپاسوی وای کایاسمی ضیحاتی؛
‘atthi kaiyo’ ti vā pan · اسه sati paccupaṭṭhitā hoti، yavatada
ñāṇa · mattaiya paṭissati · mattaiya، {1} a · nissito ca viharati، na ca kiñci
لک آپادیایتی اوم · pi kho، bhikkhave، bhikkhu keye kaiyanupassi
ویگاراتی

بنابراین او در حال مشاهده کایا در داخل کویا، یا او
در حال دیدن کایا در خارج از کایا است، یا او در حال مشاهده کایا است
در داخل و خارج از کشور؛ او در حال تماشای سامودایا است
پدیده ها در کویا، و یا او در حال مشاهده رفع پدیده ها است
در کویا، یا او در حال مشاهده سامودایا و از بین بردن است
پدیده های کایا؛ یا دیگر، [realizing:] “این کیه است!” ساتی حضور دارد
در او، فقط به معنای صرفا از جانا و تنها پایتساتی، او ساکن است
جدا، و به هیچ چیز در جهان چسبیده است. بنابراین، bhikkhus، a
bhikkhu ساکن مشاهده kaya در کایا.
 (6)
پونا
ca · paraṃ، bhikkhave، bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni disā vidisā vikkhittāni، aññena
hatth · aṭṭhikaṃ aññena pād · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena
جنګ · عطیهکا aññena ūra · ṭṭhikaṃ aññena kaṭi · ṭṭhikaṃ aññena
فاوسک · عطیتکا añnaena piṭṭh · iṭṭhikaṃ añnaena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ، بنابراین imam · eva kaiyaṃ upasaṃharati: ‘ayaṃ pi kho kuyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atuted ‘ti.

(6)
علاوه بر این،
bhikkhus، bhikkhu، به نظر می رسد که او بدن یک مرده را می بیند، در انداختن
چرلل زمین، استخوان های قطع شده اینجا و آنجا پراکنده اند، در اینجا
استخوان دست، استخوان پا وجود دارد، در اینجا استخوان مچ پا، استخوان ران
در اینجا یک استخوان ران وجود دارد، یک استخوان لگن وجود دارد، در اینجا یک رباط، وجود دارد پشت استخوان، در اینجا
یک استخوان ستون فقرات، استخوان گردن وجود دارد، در اینجا یک استخوان فک، استخوان دندان وجود دارد،
و یا جمجمه، او این را بسیار kyya در نظر می گیرد: “این kaya نیز از است
چنین طبیعت، اینگونه می شود که اینگونه باشد و از آن آزاد نیست
چنین شرایطی. “

اتی آجیتاتا وای کیید کیانیپاسی ویگاراتی،
بادیخا وایزهی کیانیپاسی ویاراتی، عجتاتا بیدحا وای کییه
کیهان پاسی ویاراتی؛ samudaya-dhamm · ānupassī vā کیyasmiṃ viharati،
vaya-dhamm · ānupassī vā kasyasmiṃ viharati، samudaya-vaya-dhamm · ānupassī
وای قیاسمی پی ویاتا؛ ‘atthi kaiyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti، yavadeva ñàṇa · mattaya paṭissati · mattaiya، {1} a · nissito ca viharati،
na ca kiñci loke upādiyati. اوم · pi kho، bhikkhave، bhikkhu kahye
کیهان پاسیوی ویاراتی.

بنابراین او در حال مشاهده کایا در کییا است
در داخل، یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن است
رعایت کایا در داخل و خارج از کشور؛ او در حال مشاهده است
Samudaya از پدیده در کویا، و یا او ساکن مشاهده رانندگی است
دور از پدیده های کویا، و یا او در حال مشاهده سامودایا و
از بین رفتن پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کویا است!”
ساتی در او حضور دارد، فقط به معنای محض فقط و فقط
پایتاستی، او ساکن جدا، و به هیچ چیز در داخل چسبیده است
جهان بنابراین، bhikkhus، یک bhikkhu ساکن مشاهده کییا در کییا.
 (7)
پونا
ca · paraṃ، bhikkhave، bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
چاضیاتا عطیهانی ساتانی سانخا · ونهنا · پطیبهانی · امام · اوا کییاṃ
در صورتی که مایل به دریافت پاسخ هستید، پست الکترونیک خود را وارد کنید. پست الکترونیک برای عموم قابل مشاهده باشد اخطار!
ti

 (7)
پونا
ca · paraṃ، bhikkhave، bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
چاضیاتا عطیهانی ساتانی سانخا · ونهنا · پطیبهانی · امام · اوا کییاṃ
در صورتی که مایل به دریافت پاسخ هستید، پست الکترونیک خود را وارد کنید. پست الکترونیک برای عموم قابل مشاهده باشد اخطار!
ti

(7)
علاوه بر این، bhikkhus، bhikkhu، درست مثل او بود
یک بدن مرده را دیدم، در یک زمین پرتقال ریختم، استخوان های سفید شده
او مانند خورشید، این را بسیار خواسته است: “این نیز چنین است
طبیعت، آن را مانند این می گیرد، و از چنین چیزی آزاد نیست
وضعیت.”

اتی آجیتاتا وای کیید کیانیپاسی ویاراتی، بادیجه وای
کیه کیهانپاسی ویاراتی، عجتاتا بیدحا وای کییه کیینپاسسی
ویگاراتی؛ samudaya-dhamm · ānupassī vā کیyasmiṃ viharati،
vaya-dhamm · ānupassī vā kasyasmiṃ viharati، samudaya-vaya-dhamm · ānupassī
وای قیاسمی پی ویاتا؛ ‘atthi kaiyo’ ti vā pan · assa sati paccupaṭṭhitā
هوتی، یوآداوا سنا · ماتیا پاثیساتی · ماتایایا · نسیسیتو کای ویگاراتی، ن.
ca cañi loke upādiyati. اوم · pi kho، bhikkhave، bhikkhu kahye
کیهان پاسیوی ویاراتی.

بنابراین او در حال مشاهده کایا در کییا است
در داخل، یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن است
رعایت کایا در داخل و خارج از کشور؛ او در حال مشاهده است
Samudaya از پدیده در کویا، و یا او ساکن مشاهده رانندگی است
دور از پدیده های کویا، و یا او در حال مشاهده سامودایا و
از بین رفتن پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کویا است!”
ساتی در او حضور دارد، فقط به معنای محض فقط و فقط
پایتاستی، او ساکن جدا، و به هیچ چیز در داخل چسبیده است
جهان بنابراین، bhikkhus، یک bhikkhu ساکن مشاهده کییا در کییا.

(8)
پونا
ca · paraṃ، bhikkhave، bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni puñja · کیتانی terovassikāni، بنابراین imam · eva kaiyaṃ
در صورتی که مایل به دریافت پاسخ هستید، پست الکترونیک خود را وارد کنید. پست الکترونیک برای عموم قابل مشاهده باشد اخطار!
ti

(8)
علاوه بر این، bhikkhus، bhikkhu، درست مثل او بود
دیدن یک بدن مرده، دور انداختن در یک زمین چارلز، استخوان های بیش از یک
او سالهاست که این موضوع را “کویا” می داند: “این نیز چنین است
طبیعت، آن را مانند این می گیرد، و از چنین چیزی آزاد نیست
وضعیت.”

اتی آجیتاتا وای کیید کیانیپاسی ویاراتی، بادیجه وای
کیه کیهانپاسی ویاراتی، عجتاتا بیدحا وای کییه کیینپاسسی
ویگاراتی؛ samudaya-dhamm · ānupassī vā کیyasmiṃ viharati،
vaya-dhamm · ānupassī vā kasyasmiṃ viharati، samudaya-vaya-dhamm · ānupassī
وای قیاسمی پی ویاتا؛ ‘atthi kaiyo’ ti vā pan · assa sati paccupaṭṭhitā
هوتی، یوآداوا سنا · ماتیا پاثیساتی · ماتایایا · نسیسیتو کای ویگاراتی، ن.
ca cañi loke upādiyati. اوم · pi kho، bhikkhave، bhikkhu kahye
کیهان پاسیوی ویاراتی.

بنابراین او در حال مشاهده کایا در کییا است
در داخل، یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن است
رعایت کایا در داخل و خارج از کشور؛ او در حال مشاهده است
Samudaya از پدیده در کویا، و یا او ساکن مشاهده رانندگی است
دور از پدیده های کویا، و یا او در حال مشاهده سامودایا و
از بین رفتن پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کویا است!”
ساتی در او حضور دارد، فقط به معنای محض فقط و فقط
پایتاستی، او ساکن جدا، و به هیچ چیز در داخل چسبیده است
جهان بنابراین، bhikkhus، یک bhikkhu ساکن مشاهده کییا در کییا.
 (9)
پونا
ca · paraṃ، bhikkhave، bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cunanaka · jātāni، بنابراین imam · eva kaiyaṃ
در صورتی که مایل به دریافت پاسخ هستید، پست الکترونیک خود را وارد کنید. پست الکترونیک برای عموم قابل مشاهده باشد اخطار!
ti

(9)
علاوه بر این، bhikkhus، bhikkhu، درست مثل او بود
یک بدن مرده را دیدم، در یک زمین چارلز ریختم، استخوان های فاسد کاهش پیدا کردند
به پودر، او این را بسیار kyya در نظر می گیرد: “این kaya نیز چنین است
طبیعت، آن را مانند این می گیرد، و از چنین چیزی آزاد نیست
وضعیت.”

اتی آجیتاتا وای کیید کیانیپاسی ویاراتی، بادیجه وای
کیه کیهانپاسی ویاراتی، عجتاتا بیدحا وای کییه کیینپاسسی
ویگاراتی؛ samudaya-dhamm · ānupassī vā کیyasmiṃ viharati،
vaya-dhamm · ānupassī vā kasyasmiṃ viharati، samudaya-vaya-dhamm · ānupassī
وای قیاسمی پی ویاتا؛ ‘atthi kaiyo’ ti vā pan · assa sati paccupaṭṭhitā
هوتی، یوآداوا سنا · ماتیا پاثیساتی · ماتایایا · نسیسیتو کای ویگاراتی، ن.
ca cañi loke upādiyati. اوم · pi kho، bhikkhave، bhikkhu kahye
کیهان پاسیوی ویاراتی.

بنابراین او در حال مشاهده کایا در کییا است
در داخل، یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن است
رعایت کایا در داخل و خارج از کشور؛ او در حال مشاهده است
Samudaya از پدیده در کویا، و یا او ساکن مشاهده رانندگی است
دور از پدیده های کویا، و یا او در حال مشاهده سامودایا و
از بین رفتن پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کویا است!”
ساتی در او حضور دارد، فقط به معنای محض فقط و فقط
پایتاستی، او ساکن جدا، و به هیچ چیز در داخل چسبیده است
جهان بنابراین، bhikkhus، یک bhikkhu ساکن مشاهده کییا در کییا
https://xemtop.com/post/how-to-tread-the-path-of-superconscious-meditation-5oNHIWbziSs.html
youtube.com
راه آگاهی - Satipatthana Sutta
Satipaṭṭhaṇa Sutta [1] (MN 10) (سانسکریت: Smṛtyupasthāna Sūtra स्मृत्युपस्थान सूत्र، چینی: …

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04/02/19
LESSON 2951 Wed 3 Apr 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level Voice of All Awakened Aboriginal Societies (VoAAAS) in54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,72) Classical Mongolian-Сонгодог Монгол,73) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),74) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),75) Classical Norwegian-Klassisk norsk,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 5:36 pm
LESSON 2951 Wed 3 Apr  2019

Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness

Tipitaka
is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness
and peace on the path of Eternal Bliss as Final Goal

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

from

Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca


Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās

 through 

up a levelhttp://sarvajan.ambedkar.orgup a level


Voice of All Awakened Aboriginal Societies (VoAAAS)



https://www.ndtv.com/india-news/mayawati-justifies-her-statues-built-in-up-when-she-was-chief-minister-tells-supreme-court-they-repr-2016332

Mayawati Justifies Her Statues In Top Court: “Represent Will Of People”

“Why question only SC/ST leaders’ statues and not the ones erected by the Congress and the BJP using public money,” the 63-year-old leader questioned, referring to statues of Indira Gandhi, Rajiv Gandhi, Sardar Vallabhbhai Patel, Shivaji, NT Rama Rao and Jayalalithaa.

She also claimed that the statues of elephants in the memorials were “mere architectural design” and not representative of her party’s symbol.

Mayawati said the memorials were constructed so people would draw inspiration from them.

“Proper budgetary allocation was made for the statues when I was the Chief Minister of UP,” said the politician.

On the petition accusing her of glorifying herself, Mayawati said with the statues, the state legislature had shown respect to a Scheduled Caste woman leader. “How could I defy the will of the state legislature,” she said.

In February, Chief Justice Ranjan Gogoi had said he was of the tentative view that the BSP chief has to reimburse the taxpayer all the money used in the statues. But he stopped short of passing an order to hear what Mayawati had to say.

Mayawati on Tuesday justified her life-size statues built in Uttar Pradesh with crores in public money when she was Chief Minister, telling the Supreme Court they represent the “will of the people”.

The Chief In Justice (CJI), Chief Election Criminals (CEC), and the PRESSTITUTE Media are diluted by the Master of diluting institutions and the Murderers of democratic institutions (Modi) as the Master Key is being gobbled by tampering the fraud EVMs. The ex CJI Sathasivam committed a grave error of judgement by ordering that the EVMs must be replaced in a phased manner where the question of replacement in itself is a clear proof thet the EVMs could be tampered. 132 democracies in the world use Ballot papers instead of EVMs. The BJP (Brashtachar Jhoothe Psychopaths) remotely controlled by just 0.1% intolerant, violent, militant, number one terrorists of the world, ever shooting, mob lynching, mentally retarded  , lunatic foreiegners from Bene Israel chitpavan brahmins of RSS (Rowdy Rakshasa Swayam Sevaks) and their stooges, chamchas, chelas, slaves, bootlickers and own mother’s flesh eaters have become emboldened as they acquired the Master Key by tampering the fraud EVMs. If Ballot Papers are used they will get only 0.1% votes. In order to avoid downtrodden people to have the master Key as desired by Dr BR Ambedkar, the father of our Marvelous and Modern Constitution, are indulging in insulting the SC/STs to implement their manusmrity.
The CEC erlier passeds orders to drape all SC/ST leaders and elephant statues saying that it was for level playing grounds. But never ordered for draping, hands, lotus, and other parties symbols. This is a real case of practice of untouchability. Without maintaining status quo as per the Constitution regarding the places of worship of all religious places, the foreigners of Bene Israel demolished places of worship. So far they are not punished.

in54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,72) Classical Mongolian-Сонгодог Монгол,73) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),74) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),75) Classical Norwegian-Klassisk norsk,

54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,

https://www.youtube.com/watch?v=UM3ExPX0cRA


Talking Book in Kannada - Buddha

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Published on Nov 25, 2010


The
story of Gautham Buddha, the founder of one of the major religions in
the world - Buddhism, it depicts his journey from a prince to an
enlightened being.

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http://books.tamilcube.com/tamil/stories/

Https://translate.google.com ಬಳಸಿಕೊಂಡು ಈ Google ಅನುವಾದಕ್ಕೆ ಸರಿಯಾದ ಅನುವಾದವನ್ನು ನೀಡಿ
71) ಶಾಸ್ತ್ರೀಯ ಮರಾಠಿ- ಕ್ಲಾಸಿಕ್ ಮಾವೊರಿ,

ಝೆನ್ ಕಥೆಗಳು ತಮಿಳಿನಲ್ಲಿ - ಝೆನ್ ಸ್ಟೋರೀಸ್
ಏನೂ
ಇಲ್ಲ - ಮೊಬೈಲ್ ಹದಿಹರೆಯದವರಲ್ಲಿ ಆನ್ಲೈನ್ ​​ಓದುವುದನ್ನು ಓದಬೇಡಿ - ಮೊಬೈಲ್ನಲ್ಲಿ
ಓದಿದೆ - ಮೊಬೈಲ್ ಸ್ಪರ್ಧೆಯಲ್ಲಿ ಓದಲು - ಆನ್ಲೈನ್ ​​ಸ್ಪರ್ಧೆಯನ್ನು ಓದಿ -
ಮೊಬೈಲ್ನಲ್ಲಿ ಓದಲು ನಾನು ಎಲ್ಲಿ ಹೋಗಬಹುದು? ಎಲ್ಲಿ ಹೋಗಬೇಕು? - ಆನ್ಲೈನ್ನಲ್ಲಿ
ಓದುವುದು ಎಲ್ಲಿ ಹೋಗಬೇಕು? - ಮೊಬೈಲ್ನಲ್ಲಿ ಓದಿ
ಅಂತಿಮ ಅಭಿಪ್ರಾಯ ಅಂತಿಮ
ಅಭಿಪ್ರಾಯ - ಆನ್ಲೈನ್ನಲ್ಲಿ ಓದುವುದು ಅಂತಿಮ ಅಭಿಪ್ರಾಯ - ಮೊಬೈಲ್ನಲ್ಲಿ ಓದಲು ಏಕೆ?
ಏಕೆ? - ಆನ್ಲೈನ್ನಲ್ಲಿ ಓದಿ - ಮೊಬೈಲ್ನಲ್ಲಿ ಓದಬೇಕು ಒಂದು ಗುರು ಅಗತ್ಯ - ಆನ್ಲೈನ್
​​ಗುರುವನ್ನು ಓದಿ - ಮೊಬೈಲ್ ಫೀಸ್ಟ್ನಲ್ಲಿ ಓದಿ - ಆನ್ಲೈನ್ ​​ಮೊಬೈಲ್ ಓದಿ -
ಮೊಬೈಲ್ನಲ್ಲಿ ಓದಿ
ಆನ್ಲೈನ್ನಲ್ಲಿ ಓದಿ - ಮೊಬೈಲ್ ಏರ್ ಗಾಳಿಯಲ್ಲಿ ಓದಿದೆ - ಓದಿದ
ಆನ್ಲೈನ್ ​​ಗಾಳಿಯನ್ನು ಮೊಬೈಲ್ ಟೀನಿ ಕಪ್ ಟೆಪ್ ಫೈಲ್ನಲ್ಲಿ ಓದಿ - ಆನ್ಲೈನ್ ​​ಟೆಕ್
ಫೈಲ್ ಓದಿ - ಮೊಬೈಲ್ ಪ್ರಕೃತಿ ಮೇಲೆ ಓದಲು - ಆನ್ಲೈನ್ನಲ್ಲಿ ಓದುವುದು - ಮೊಬೈಲ್ನಲ್ಲಿ
ಓದಿ
http://books.tamilcube.com/tamil/stories/content/?story=zen-ethuvume-illai
ಏನೂ ಇಲ್ಲ
ಒಂದು
ಝೆನ್ ಸಂತರನ್ನು ನೋಡಲು ಬಂದರು. ಅವರು ಅವನಿಗೆ, “ಈಗ ಬುದ್ಧನು ಈ ಜಗತ್ತಿನಲ್ಲಿದ್ದರೆ,
ಅದರಲ್ಲಿ ಯಾವುದೂ ನಿರ್ವಾತವಲ್ಲ, ಯಾರೂ ಏನನ್ನೂ ಕೊಡುವುದಿಲ್ಲ ಮತ್ತು ಏನೂ
ಪಡೆಯುವುದಿಲ್ಲ” ಎಂದು ಅವನಿಗೆ ಹೇಳಿದರು. ಸೆಡ್.

ತಕ್ಷಣ ಸಂತನು ಅವನೊಂದಿಗೆ ಇದ್ದ ಕೋಲಿನೊಂದಿಗೆ ಹೊಡೆದನು.

ಅವರು ಕೋಪಗೊಂಡರು.

ಅವರು, “ಏನೂ ಇಲ್ಲದಿದ್ದರೆ ನಿಮ್ಮ ಕೋಪ ಇಲ್ಲಿಂದ ಬರುತ್ತದೆ!”

http://books.tamilcube.com/tamil/stories/content/?story=zen-ilam-pen
ಹದಿಹರೆಯದ
ಡಾನ್ಸನ್ ಮತ್ತು ಈಜಿಪ್ಟ್ ಎರಡೂ ಬೌದ್ಧ ಪಿಚ್ಗಳು. ಒಂದು ದಿನ ಮಣ್ಣಿನ ಬೀದಿಯಲ್ಲಿ ನಡೆದು. ಅದು ಮಳೆ ಬೀಳುತ್ತಿತ್ತು.

ಅವಳು
ರಾಂಪ್ನಲ್ಲಿ ಹಿಂದಿರುಗಿದಾಗ, ಜಂಕ್ಷನ್ನ ಒಂದು ಬದಿಯಲ್ಲಿ ಅವಳು ಸುಂದರವಾದ ರೇಷ್ಮೆ
ಸೀರೆ ಮೇಲೆ ಕೆಲಸ ಮಾಡುತ್ತಿದ್ದ ಯುವತಿಯೊಂದಿಗೆ ಮುಂದಿನ ಪುಟಕ್ಕೆ ಹೋಗಲು
ಸಾಧ್ಯವಾಗಲಿಲ್ಲ.

“ಇಲ್ಲಿ ಬನ್ನಿ!” ಡಾನ್ಸನ್ ತನ್ನ ಕೈಯಲ್ಲಿ ಅವಳನ್ನು ಎತ್ತಿಕೊಂಡು ರಸ್ತೆಯ ಒಂದು ಬದಿಯಿಂದ ಇನ್ನೊಂದು ಕಡೆಗೆ ಕರೆತಂದಳು.


ರಾತ್ರಿ ತನಕ, ಈಜಿಪ್ಟ್ ಅವನೊಂದಿಗೆ ಮಾತನಾಡದೆಯೇ ಹಿಂತಿರುಗಿತು. “ನಮ್ಮಂತೆಯೇ ಬೌದ್ಧ
ಪಿಚ್ ಮಹಿಳೆಯರ ಬಳಿ ಹೋಗಲು ವಿಶೇಷವಾಗಿ ತಪ್ಪು, ವಿಶೇಷವಾಗಿ ಕಿರಿಯ ಮತ್ತು ಕಿರಿಯ
ಮಹಿಳೆಯರು ಆ ಕಡೆಗೆ ಹೋಗುವುದಿಲ್ಲ, ಏಕೆ ನೀವು ಅವಳನ್ನು ಎಸೆದಿದ್ದೀರಿ?” ಸೆಡ್.

“ನಾನು ಅಲ್ಲಿ ಆ ಹುಡುಗಿಯನ್ನು ಬಿಟ್ಟೆ” ಎಂದು ಡಾನ್ಸನ್ ಹೇಳಿದರು, “ನೀನು ಇನ್ನೂ ಯಾಕೆ ಹೊತ್ತುಕೊಂಡು ಹೋಗುತ್ತಿರುವೆ?” ಅವರು ಕೇಳಿದರು.

http://books.tamilcube.com/tamil/stories/content/?story=zen-potti

ಸ್ಪರ್ಧೆ
ಒಂದು
ಕುಸ್ತಿಪಟು ಯಾವಾಗಲೂ ಚಹಾದ ಅಂಗಡಿಯೊಂದಿಗೆ ಚಹಾವನ್ನು ಕುಡಿಯುತ್ತಾನೆ. ವಿವಾದವು ಚಹಾ
ಅಂಗಡಿ ಮತ್ತು ಕುಸ್ತಿಪಟುಗಳಿಗೆ ಬಂದಾಗ. ಕೋಪಗೊಂಡ ಕುಸ್ತಿಪಟುಗಳು ಚಹಾದ ಅಂಗಡಿ
ಅಂಶವನ್ನು ಹೋರಾಟದ ಕುಸ್ತಿಯೆಂದು ಕರೆಯುತ್ತಾರೆ.

ಓಟದ ಕುಸ್ತಿಪಟು
ಯಾರೊಬ್ಬರನ್ನು ಕರೆದರೆ ಅವರು ತಪ್ಪೊಪ್ಪಿಕೊಂಡರು. ಇದು ಒಂದು ದೊಡ್ಡ ಅವಮಾನ ಎಂದು
ಪರಿಗಣಿಸಲಾಗುತ್ತದೆ. ಹಾಗಾಗಿ ಚಹಾ ಅಂಗಡಿಯವರು ಒಪ್ಪಿದರು.

ಆದರೆ ನಾವು ಹೇಗೆ ಜಯಗಳಿಸಲಿದ್ದೇವೆ ಎಂಬ ಬಗ್ಗೆ ಅವರು ಆತಂಕ ಹೊಂದಿದ್ದರು. ಅವರು ಜುನ್ ಸಂತರು ಸಲಹೆ ನೀಡಲು ಬಯಸಿದ್ದರು.

ಅವರ
ಕಥೆಯ ಬಗ್ಗೆ ಕೇಳಿದಾಗ, “ಹೋರಾಟಕ್ಕಾಗಿ ಎಷ್ಟು ದಿನಗಳು ಇವೆ?” “30 ದಿನಗಳು” ಎಂದು
ಅವರು ಹೇಳಿದರು. “ನೀನು ಈಗ ಏನು ಮಾಡುತ್ತಿದ್ದೀಯಾ?” ನಂತರ ಅವರು ಕೇಳಿದರು. “ಹೇ ಚಹಾ!”
ಅವರು ಹೇಳಿದರು. “ಅದೇ ವಿಷಯ ಮಾಡಿ,” ಅವರು ಹೇಳಿದರು.

ಒಂದು ವಾರದ ನಂತರ ಚಹಾ
ಅಂಗಡಿ ಕಾರು ಬಂದಿತು. “ನನಗೆ ಬಹಳಷ್ಟು ಭಯವಿದೆ ಮತ್ತು ಏನು ಮಾಡಬೇಕು?” ಸೆಡ್. ಇನ್ನೂ
ಹೆಚ್ಚು ನಿಶ್ಚಿತಾರ್ಥ ಮತ್ತು ಹೆಚ್ಚು ಕೋಮಲ, “ಝೆನ್ ಸಂತ ಹೇಳಿದರು.

ಅವನ ಭಯವು ತ್ವರಿತವಾಗಿ ಬದಲಾಯಿತು ಮತ್ತು ಅವನು ಚಹಾವನ್ನು ಒಣಗಿಸಿದನು.

ಇದು ಎರಡು ವಾರಗಳನ್ನು ತೆಗೆದುಕೊಂಡಿತು. ಅದೇ ಸಲಹೆ.

ಪಂದ್ಯದ ದಿನ ಹತ್ತಿರವಾಗಿದೆ. ಝೆನ್ ಸಂತ ಜೊತೆಗಿನ ಚಹಾ ಅಂಗಡಿ ಕರುಣ್ ಜೆನ್, “ನಾನು ಏನು ಮಾಡಬೇಕು?” ಅವರು ಕೇಳಿದರು.

“ನೀವು ಅವನನ್ನು ಸ್ಪರ್ಧೆಯ ಮೊದಲು ಚಹಾ ಎಂದು ಕರೆದುಕೊಳ್ಳುತ್ತೀರಿ,” ಅವರು ಹೇಳಿದರು.

ಕುಸ್ತಿಪಟು ಒಂದು ನಿರ್ದಿಷ್ಟ ದಿನದಂದು ಬಂದರು .. “ಕಮ್, ಮೊದಲು ಚಹಾವನ್ನು ತಿನ್ನಿರಿ.” “ಹೌದು,” ಅವರು ಕುಳಿತುಕೊಂಡರು.

ಅವರ ಚಹಾ ಹಸಿವಿನಲ್ಲಿತ್ತು, ಮತ್ತು ಅವನು ಹಾರಿದನು.

ಅವರು ಚಹಾವನ್ನು ನೋಡಿದ ಮುಂಚೆಯೇ ಅವರು ಯಾವ ವೇಗವನ್ನು ಮಾಡುತ್ತಿದ್ದಾರೆ!

ಸಾಮಾನ್ಯ ಚಹಾದ ವಿಷಯದಲ್ಲಿ ಸಾಕಷ್ಟು ಸುಧಾರಣೆ ಇದ್ದರೆ, ಅವರು ಸ್ಪರ್ಧೆಗಾಗಿ ಸಿದ್ಧಪಡಿಸಬಹುದೆಂದು ಅವರು ಭಾವಿಸಿರಲಿಲ್ಲ.http://books.tamilcube.com/tamil/stories/content/?story=zen-engu-sella

ಎಲ್ಲಿ ಹೋಗಬೇಕು?
ಬುದ್ಧನ
ಮುಖ್ಯ ಮಠದಲ್ಲಿ ಒಂದು ಮೋಜಿನ ಘಟನೆ. ಜನರ ಪ್ರಗತಿಯನ್ನು ಸುಧಾರಿಸುವ ಸಲುವಾಗಿ
ಶಿಕ್ಷಕರು ದೇಶಾದ್ಯಂತ ಧ್ಯಾನವನ್ನು ಕಲಿತರು ಮತ್ತು ದೇಶಾದ್ಯಂತ ಸೇವೆಗೆ ಹೊರಟರುವಾದಾಗ
ಮೂಲಭೂತ ವಿಜ್ಞಾನ ತರಬೇತಿ ಯಶಸ್ವಿಯಾಗಿ ಪೂರ್ಣಗೊಂಡಿತು. ಪೂರ್ಣಕಾಶಿಯಾಪ ಸನ್ಯಾಸಿಗೆ
ಎಲ್ಲಿ ಹೋಗಬೇಕೆಂದು ಅದು ಹೇಳುತ್ತಿಲ್ಲ.
ಪೂರ್ನ್ಕಾಶಿಯಾ ನೇರವಾಗಿ ಬುದ್ಧನ ಬಳಿಗೆ ಹೋದನು ಮತ್ತು “ನಾನು ಎಲ್ಲಿಗೆ ಹೋಗುತ್ತೇನೆ?” ಎಂದು ಕೇಳಿದರು.
ಬುದ್ಧನು
ನಗುತ್ತಾ “ನೀನು ನಿನ್ನನ್ನು ಆಯ್ಕೆಮಾಡುವುದಿಲ್ಲ” ಎಂದು ಹೇಳಿದನು. ಅವರು ಭಾರತದ
ನಿರ್ದಿಷ್ಟ ಭಾಗಕ್ಕೆ ಹೋಗಬೇಕೆಂದು ಬಯಸಿದ್ದರು. ಬುದ್ಧನು ಆ ಶಿಷ್ಯನಿಂದ ಬಹಳ
ಆಶ್ಚರ್ಯಗೊಂಡನು, “ಆ ಪ್ರದೇಶ? ಅಲ್ಲಿ ವಾಸಿಸುವ ಜನರು ಬಹಳ ಒರಟಾದವರಾಗಿದ್ದಾರೆ. ಸಣ್ಣ
ಸಮಸ್ಯೆಗಾಗಿ ಯುದ್ಧಭೂಮಿಗೆ ಸೇರುವವರು ಭಕ್ತಿ ಅಥವಾ ಧ್ಯಾನ ಭಾವನೆ ಹೊಂದಿರದ ಕೆಲವರು. ಈ
ದುಷ್ಟ ಜನರಿಗೆ ಹೋಗಬೇಕೆ? “

ಬುದ್ಧನು ಶಿಷ್ಯನಿಗೆ, “ಹೌದು!”
“ನಾನು ನಿಮಗೆ ಮೂರು ಪ್ರಶ್ನೆಗಳನ್ನು ಕೇಳಲು ಬಯಸುತ್ತೇನೆ. ನೀವು ಮೂರು ಪ್ರಶ್ನೆಗಳನ್ನು ಸರಿಯಾಗಿ ಉತ್ತರಿಸಿದರೆ, ನೀವು ಹೋಗಬಹುದು. “
“ಇ …”
“ಮೊದಲ ಪ್ರಶ್ನೆಯೆಂದರೆ, ನೀವು ಅಲ್ಲಿಗೆ ಹೋದರೆ ಮತ್ತು ನಿಮ್ಮನ್ನು ಅವಮಾನಿಸಿದರೆ ನೀವು ಏನು ಮಾಡುತ್ತೀರಿ?”

“ನಾನು ತುಂಬಾ ಸಂತೋಷವಾಗಿರುತ್ತೇನೆ. ಅವರು ನನ್ನನ್ನು ಹೊಡೆದ ಕಾರಣ; ಊರುಗೋಲು ಅಲ್ಲ.
ತೊದಲುವಿಕೆ; ತುಂಬಾ ಧನ್ಯವಾದಗಳು … ಅದು ಒಳ್ಳೆಯದು. “
“ಎರಡನೇ ಪ್ರಶ್ನೆ. ನೀವು ನನ್ನನ್ನು ಶಿಕ್ಷಿಸಿದರೆ ನೀವು ಏನು ಮಾಡುತ್ತೀರಿ? “
“ಅವರು ತುಂಬಾ ಒಳ್ಳೆಯವರು. ಅದಕ್ಕಾಗಿಯೇ ಅವರು ನನ್ನನ್ನು ತಪ್ಪಿಸಿಕೊಂಡರು. ಕೇವಲ ನಿಲ್ಲಿಸುವುದು ಮತ್ತು ನಿಲ್ಲಿಸುವುದು! ನಾನು ಸಂತೋಷವಾಗಿರುತ್ತೇನೆ. “

“ಮೂರನೇ ಪ್ರಶ್ನೆ. ನೀವೇ ಕೊಂದುಕೊಂಡರೆ ನೀವು ಏನು ಮಾಡುತ್ತೀರಿ? “
“ವಾವ್,
ನಾನು ಮತ್ತೆ ಸಂತೋಷವಾಗಿರುತ್ತೇನೆ. ಒಟ್ಟಾರೆಯಾಗಿ ಅವರು ಈ ಜೀವನದಿಂದ ನನಗೆ
ಸ್ವಾತಂತ್ರ್ಯ ನೀಡಿದ್ದಾರೆ. ಈಗ ಏನಾದರೂ ಚಿಂತಿಸಬೇಕಾದ ಅಗತ್ಯವಿಲ್ಲ ಎಂದು ನನಗೆ ಬಹಳ
ಸಂತೋಷವಾಗುತ್ತದೆ. “

“ಒಳ್ಳೆಯದು. ನೀವು ಎಲ್ಲಿಗೆ ಹೋಗುತ್ತೀರಿ, ಆದರೆ ನೀವು
ಎಲ್ಲಿಗೆ ಹೋದರೂ. ಏನೂ ನಿಮಗೆ ಇನ್ನೆಂದಿಗೂ ಸಿಗುವುದಿಲ್ಲ. ನೀವು ಯಾವಾಗಲೂ
ಸಂತೋಷವಾಗಿರಲು ಸಿದ್ಧರಿದ್ದೀರಿ. ನೀವು ಎಲ್ಲಿಗೆ ಹೋದರೂ ಅದು ಚೆನ್ನಾಗಿರುತ್ತದೆ. ಹೋಗಿ
ಬುದ್ಧನಿಗೆ “ಬನ್ನಿ.

http://books.tamilcube.com/tamil/stories/content/?story=zen-iruthi-karuththu

ಅಂತಿಮ ಕಾಮೆಂಟ್
ವಯಸ್ಸಾದ
ಸಂಭಾವಿತ ವ್ಯಕ್ತಿ ಮರಣದ ಹಾಸಿಗೆಯಲ್ಲಿದ್ದನು. “ನಾನು ಈ ಸಂಜೆ ಸಾಯುತ್ತೇನೆ” ಎಂದು
ಅವನು ತನ್ನ ಶಿಷ್ಯರಿಗೆ ಹೇಳಿದನು. ಅವನು ಇದನ್ನು ಕೇಳಿ ಆಶ್ರಮಕ್ಕೆ ಮತ್ತು ಅನೇಕ
ಸ್ನೇಹಿತರ ಬಳಿಗೆ ಬಂದನು.

ಒಂದು ಹಿರಿಯ ಅನುಯಾಯಿ ಇದ್ದಕ್ಕಿದ್ದಂತೆ ಬಜಾರ್ಗೆ ಹೋದರು. “ಹೇ … ನೀವು ಏನು ಮೂರ್ಖನಾಗಿದ್ದೀರಿ … ಗುರು ಸತ್ತು ಬಿದ್ದಾಗ, ಅತ್ಯಾತುರ ಅಗತ್ಯವೇನು?”

ಹಿರಿಯ ಶಿಷ್ಯನು, “ಗುರುವು ಒಂದು ಸಂತೋಷವಾಗಿದ್ದರೆ ಒಂದು ಕಾದಂಬರಿ. ನಾನು ಅದನ್ನು ಖರೀದಿಸಲಿದ್ದೇನೆ! “

ಪ್ರತಿಯೊಬ್ಬರೂ ಚಿಂತಿತರಾಗಿದ್ದರು. ಗುರುಗಳು ಕಣ್ಣುಗಳನ್ನು ತೆರೆದು ಯಾರನ್ನಾದರೂ ಹುಡುಕುತ್ತಿದ್ದರು ಮತ್ತು ಅದನ್ನು ಮುಚ್ಚಿದರು.

ಹಿರಿಯ ಶಿಷ್ಯ ಬಂದಾಗ ಅವನು, “ನೀವು ಇಲ್ಲಿಗೆ ಬಂದಿದ್ದೀರಾ? ಕಾದಂಬರಿ ಎಲ್ಲಿದೆ?”

ಅವನು ತನ್ನ ಕೈಯಲ್ಲಿ ಕಾದಂಬರಿಯನ್ನು ಹಸ್ತಾಂತರಿಸಿದಾಗ, ಅದನ್ನು ಅಹಿತಕರವಾಗಿ ಹಿಡಿದನು.

ಒಬ್ಬ ಶಿಷ್ಯನು ಪಾದ್ರಿಗೆ, “ಗುರುದೇವ, ನೀನು ನಿನ್ನ ಕೈಯಲ್ಲಿ ಇಲ್ಲ.

ಗುರುನು
ನಗುತ್ತಾ, “ನನ್ನ ಕೈಗಳು ಎಂದಿಗೂ ಬೆಚ್ಚಿಬೀಳಲಿಲ್ಲ. ನಾನು ಯಾವುದನ್ನೂ ಹೆದರುವುದಿಲ್ಲ
ಏಕೆಂದರೆ ‘’ ನಂತರ ಅವರು ಕಾದಂಬರಿಯನ್ನು ತಿನ್ನುವುದು ಮತ್ತು ತಿನ್ನುವದನ್ನು
ಪ್ರಾರಂಭಿಸಿದರು.

ಮತ್ತೊಬ್ಬ ಶಿಷ್ಯನು ಪಾದ್ರಿಗೆ ಬಾಗಿದನು ಮತ್ತು ‘ಸರ್, ನೀನು
ಶೀಘ್ರದಲ್ಲಿ ಈ ಲೋಕವನ್ನು ಬಿಡಲಿರುವೆ. ನಾವು ನೆನಪಿಡುವ ಅಗತ್ಯವಿರುವ ನಿಮ್ಮ ಅಂತಿಮ
ಕಲ್ಪನೆ ಏನು? “

ಗುರುನು ನಗುತ್ತಾ “ಈ ಕಾದಂಬರಿಯ ಯಾವ ಸುಂದರವಾದ ರುಚಿ?”

ಕ್ಷಣದಲ್ಲಿ ಲೈವ್. ಕ್ಷಣವು ಅಂಗೀಕರಿಸಲ್ಪಟ್ಟಿತು ಮತ್ತು ಹೋಗುವ ಸಮಯವು ನಮಗೆ ಅಲ್ಲ. ಇಂದು ಕೇವಲ ನಿಜ!

http://books.tamilcube.com/tamil/stories/content/?story=zen-en
ಏಕೆ?
ಮುಖ್ಯ ಗುರು ಆಸಾರಾಮ್ ಬೈಸಿಕಲ್ನ ಐದು ಶಿಷ್ಯರನ್ನು ಮಾರುಕಟ್ಟೆಯಲ್ಲಿ ನೋಡುತ್ತಿದ್ದಾನೆ. ಅವರು ಆಶ್ರಮವನ್ನು ತಲುಪಿದಾಗ, ಅವರು ಒಬ್ಬರನ್ನು ಕರೆದರು.

“ನೀವೇಕೆ ಬೈಕು ಚಾಲನೆ ಮಾಡುತ್ತಿದ್ದೀರಿ? “ಅವರು ಕೇಳಿದರು. “ಇದು ನನ್ನ ಉದ್ಯೋಗಗಳನ್ನು ಸರಳಗೊಳಿಸುತ್ತದೆ, ಸರ್,” ಎಂದು ಮೊದಲ ವ್ಯಕ್ತಿ ಉತ್ತರಿಸಿದರು.

ಅವರು, “ನೀವು ತುಂಬಾ ದೊಡ್ಡವರಾಗಿದ್ದೀರಿ ಮತ್ತು ನೀವು ವಯಸ್ಸಿನಲ್ಲಿಯೇ ನನ್ನಂತೆಯೇ ನಿಧಾನವಾಗಿ ನಡೆದುಕೊಳ್ಳುವಿರಿ” ಎಂದು ಗುರು ಹೇಳಿದರು.

ಎರಡನೇ ಶಿಷ್ಯ “ನಾನು ಸೈಕ್ಲಿಂಗ್ ಮಾಡುವಾಗ, ನಾನು ಸುಲಭವಾಗಿ ನೈಸರ್ಗಿಕ ಸೌಂದರ್ಯವನ್ನು ಆನಂದಿಸಲು ಸಾಧ್ಯವಾಗುತ್ತದೆ ಮತ್ತು ಸರ್.”

ನೀವು ಅವನನ್ನು ಹತ್ತಿರ ಕರೆದುಕೊಳ್ಳಿ ಮತ್ತು ‘ನಿಮ್ಮ ಕಣ್ಣುಗಳು ತೆರೆದಿರುತ್ತವೆ ಮತ್ತು ನೀವು ಲೋಕವನ್ನು ಪ್ರೀತಿಸುತ್ತೀರಿ’ ಎಂದು ಹೇಳುತ್ತೀರಿ.

ಮೂರನೇ ಶಿಷ್ಯ “ಸರ್, ಪ್ರಯಾಣಿಸುವಾಗ ನಾನು ಮಂತ್ರಗಳಿಗೆ ಪ್ರಾರ್ಥಿಸುತ್ತೇನೆ”

ಗುರು ತನ್ನ ಕಣ್ಣುಗಳಿಂದ ಎರಡೂ ಕೈಗಳನ್ನು ಹೊಡೆದು ಹೇಳುತ್ತಾ, “ಅದಾಯಪ್ಪ ನಿಮ್ಮ ಆಶ್ಚರ್ಯ ಅದ್ಭುತವಾಗಿದೆ.”

ನಾಲ್ಕನೆಯ ಶಿಷ್ಯ, “ನಾನು ಬೈಕ್ ಮೇಲೆ ಸವಾರಿ ಮಾಡುತ್ತಿದ್ದೇನೆ ಮತ್ತು ನಾನು ದೊಡ್ಡವನಾಗಿರುತ್ತೇನೆ”.

ತೃಪ್ತಿಯ ಒಂದು ಅರ್ಥವನ್ನು ಕೊಟ್ಟು, “ನೀವು ಜ್ಞಾನದ ಪಥದಲ್ಲಿ ಪ್ರಯಾಣಿಸುತ್ತೀರಾ?” ಎಂದು ಹೇಳಿ.

ಐದನೇ ಸೀಟನ್ ಸುದೀರ್ಘ ಮೌನ ನಂತರ, “ನನ್ನ ಬೈಸಿಕಲ್ ಸರ್ ತಯಾರಿಸಲು ನಾನು ನನ್ನ ಬೈಸಿಕಲ್ ಅನ್ನು ಆಯ್ಕೆ ಮಾಡುತ್ತೇನೆ! “ಅವರು ಹೇಳಿದರು.

ಗುರು ತನ್ನ ಕಾಲುಗಳ ಮೇಲೆ ಬಿದ್ದು, “ಸರ್, ನನ್ನನ್ನು ಕ್ಷಮಿಸಿ, ನೀನು ನನ್ನ ಶಿಷ್ಯನಾಗಿರಲು ಸಾಧ್ಯವಿಲ್ಲ, ನಾನು ನಿನ್ನ ಶಿಷ್ಯನು” ಎಂದು ಹೇಳಿದರು.http://books.tamilcube.com/tamil/stories/content/?story=zen-en
ಏಕೆ?
ಮುಖ್ಯ ಗುರು ಆಸಾರಾಮ್ ಬೈಸಿಕಲ್ನ ಐದು ಶಿಷ್ಯರನ್ನು ಮಾರುಕಟ್ಟೆಯಲ್ಲಿ ನೋಡುತ್ತಿದ್ದಾನೆ. ಅವರು ಆಶ್ರಮವನ್ನು ತಲುಪಿದಾಗ, ಅವರು ಒಬ್ಬರನ್ನು ಕರೆದರು.

“ನೀವೇಕೆ ಬೈಕು ಚಾಲನೆ ಮಾಡುತ್ತಿದ್ದೀರಿ? “ಅವರು ಕೇಳಿದರು. “ಇದು ನನ್ನ ಉದ್ಯೋಗಗಳನ್ನು ಸರಳಗೊಳಿಸುತ್ತದೆ, ಸರ್,” ಎಂದು ಮೊದಲ ವ್ಯಕ್ತಿ ಉತ್ತರಿಸಿದರು.

ಅವರು, “ನೀವು ತುಂಬಾ ದೊಡ್ಡವರಾಗಿದ್ದೀರಿ ಮತ್ತು ನೀವು ವಯಸ್ಸಿನಲ್ಲಿಯೇ ನನ್ನಂತೆಯೇ ನಿಧಾನವಾಗಿ ನಡೆದುಕೊಳ್ಳುವಿರಿ” ಎಂದು ಗುರು ಹೇಳಿದರು.

ಎರಡನೇ ಶಿಷ್ಯ “ನಾನು ಸೈಕ್ಲಿಂಗ್ ಮಾಡುವಾಗ, ನಾನು ಸುಲಭವಾಗಿ ನೈಸರ್ಗಿಕ ಸೌಂದರ್ಯವನ್ನು ಆನಂದಿಸಲು ಸಾಧ್ಯವಾಗುತ್ತದೆ ಮತ್ತು ಸರ್.”

ನೀವು ಅವನನ್ನು ಹತ್ತಿರ ಕರೆದುಕೊಳ್ಳಿ ಮತ್ತು ‘ನಿಮ್ಮ ಕಣ್ಣುಗಳು ತೆರೆದಿರುತ್ತವೆ ಮತ್ತು ನೀವು ಲೋಕವನ್ನು ಪ್ರೀತಿಸುತ್ತೀರಿ’ ಎಂದು ಹೇಳುತ್ತೀರಿ.

ಮೂರನೇ ಶಿಷ್ಯ “ಸರ್, ಪ್ರಯಾಣಿಸುವಾಗ ನಾನು ಮಂತ್ರಗಳಿಗೆ ಪ್ರಾರ್ಥಿಸುತ್ತೇನೆ”

ಗುರು ತನ್ನ ಕಣ್ಣುಗಳಿಂದ ಎರಡೂ ಕೈಗಳನ್ನು ಹೊಡೆದು ಹೇಳುತ್ತಾ, “ಅದಾಯಪ್ಪ ನಿಮ್ಮ ಆಶ್ಚರ್ಯ ಅದ್ಭುತವಾಗಿದೆ.”

ನಾಲ್ಕನೆಯ ಶಿಷ್ಯ, “ನಾನು ಬೈಕ್ ಮೇಲೆ ಸವಾರಿ ಮಾಡುತ್ತಿದ್ದೇನೆ ಮತ್ತು ನಾನು ದೊಡ್ಡವನಾಗಿರುತ್ತೇನೆ”.

ತೃಪ್ತಿಯ ಒಂದು ಅರ್ಥವನ್ನು ಕೊಟ್ಟು, “ನೀವು ಜ್ಞಾನದ ಪಥದಲ್ಲಿ ಪ್ರಯಾಣಿಸುತ್ತೀರಾ?” ಎಂದು ಹೇಳಿ.

ಐದನೇ ಸೀಟನ್ ಸುದೀರ್ಘ ಮೌನ ನಂತರ, “ನನ್ನ ಬೈಸಿಕಲ್ ಸರ್ ತಯಾರಿಸಲು ನಾನು ನನ್ನ ಬೈಸಿಕಲ್ ಅನ್ನು ಆಯ್ಕೆ ಮಾಡುತ್ತೇನೆ! “ಅವರು ಹೇಳಿದರು.

ಗುರು ತನ್ನ ಕಾಲುಗಳ ಮೇಲೆ ಬಿದ್ದು, “ಸರ್, ನನ್ನನ್ನು ಕ್ಷಮಿಸಿ, ನೀನು ನನ್ನ ಶಿಷ್ಯನಾಗಿರಲು ಸಾಧ್ಯವಿಲ್ಲ, ನಾನು ನಿನ್ನ ಶಿಷ್ಯನು” ಎಂದು ಹೇಳಿದರು.

http://books.tamilcube.com/tamil/stories/content/?story=zen-kuruvin-thevai
ಗುರುಗಳಿಗೆ ಅಗತ್ಯವಿದೆ
ಝೆನ್ ಸಂತನಿಗೆ ಬಹಳಷ್ಟು ಶಿಷ್ಯರು ಇದ್ದರು.

ಕದಿಯುವ ಸಂದರ್ಭದಲ್ಲಿ ಶಿಷ್ಯನನ್ನು ಸೆರೆಹಿಡಿಯಲಾಯಿತು. ಇತರ ಶಿಷ್ಯರು ಅವನನ್ನು ತಕ್ಷಣವೇ ಬಿಡುಗಡೆ ಮಾಡಲು ಕೇಳಿದರು. ಸಂತನು ಗಮನಿಸಲಿಲ್ಲ.

ಮತ್ತೊಮ್ಮೆ ಅವರು ಕದಿಯುವ ಸೆಳೆಯಿತು. ಆಗ ಸಂತನು ಇದನ್ನು ಗಮನಿಸಲಿಲ್ಲ.

ಪ್ರೀತಿಯಲ್ಲಿ ಅದನ್ನು ಓದುವ ಸಂತ,

“ನೀವು
ಅನುಯಾಯಿಗಳು ನಾನು ಹೆಮ್ಮೆ ನೀವು am ಮರುಸ್ಥಾಪನೆ ಹೇಗೆ ಅದ್ಭುತ ಎಂದು. ಮತ್ತು ಸರಿ
ಮತ್ತು ಯಾವುದು ತಪ್ಪು ಮತ್ತು ಮಾಡಲು! ನೀವು. ಆದರೆ ನನ್ನ ಜೊತೆಗೆ ಶಿಷ್ಯರು ಬಲದಿಂದ
ತಪ್ಪುಗಳನ್ನು ನೀವು ನನಗೆ ನೀಡಲು ಕಲಿಸಲು ಹೇಗೆ ಕಲಿಯಬೇಕಾಗುತ್ತದೆ ಹೇಗೆ ಯಾರು
ಮತ್ತು ಸರಿ ಮತ್ತು ಯಾವುದು ತಪ್ಪು ಮತ್ತು ಹೋಗಲು ಬಯಸುವ ಎಲ್ಲೆಲ್ಲಿ?”

ನಂತರ ಕಣ್ಣೀರು ಶಿಷ್ಯನ ಕಣ್ಣುಗಳಿಂದ ಬಂದನು ಮತ್ತು ನಂತರ ಅವನು ಕದಿಯಲ್ಪಡಲಿಲ್ಲ.

http://books.tamilcube.com/tamil/stories/content/?story=zen-virunthu
ಗೆ
ಒಂದು
ಮಠದಲ್ಲಿ ಜೆನ್ ಸಂತರು ವಾಸಿಸುತ್ತಿದ್ದರು. ಅವರು ಬಹಳ ಪ್ರತಿಭಾವಂತರು. ಅವನು ಎಂದಿಗೂ
ಕೋಪಗೊಳ್ಳುವುದಿಲ್ಲ. ಆತನ ಶಿಷ್ಯರಲ್ಲಿ ಕೆಲವರು ಆತನನ್ನು ಕಲಿಸಲು ಬಂದರು. ಅವರ
ಶಿಷ್ಯರು ಅದನ್ನು ಬಹಳ ಇಷ್ಟಪಡುತ್ತಾರೆ.

ಒಂದು ದಿನ ಸಂತನು ತನ್ನ
ಶಿಷ್ಯರೊಂದಿಗೆ ಮಾತನಾಡುತ್ತಿದ್ದನು. ಅವನು ಅವನಿಗೆ, “ಗುರು, ನಿನ್ನ ನೆಚ್ಚಿನ ಕಥೆ
ಯಾವುದು?” ಸೆವೆರಿನ್. ಅವರು “ಕುದುರೆ” ಎಂದು ಹೇಳಿದರು. ಅದು ಕುದುರೆ, ಮತ್ತು ಅದು ಯಾವ
ರೀತಿಯ ಕಥೆ, ಅದಕ್ಕಾಗಿ ನಾವು ಪ್ರಾರ್ಥಿಸುತ್ತೇವೆ. ಗುರುಗಳ ಕೋರಿಕೆಯ ಮೇರೆಗೆ ಗುರುವು
ಆ ಕಥೆಯನ್ನು ಹೇಳಲಾರಂಭಿಸಿತು.

ಅಂದರೆ, “ಒಂದು ರೈತ, ಕುದುರೆ, ಕುರಿ
ಬೆಳೆಸುವ. ಹಾರ್ಸ್ ಉತ್ತಮ ಸ್ನೇಹಿತರು ಗಟ್ಟಿಯಾದ. ಒಂದು ದಿನ ಕುದುರೆ ವೈರಸ್
ಪೀಡಿಸುತ್ತಿತ್ತು. ಆದ್ದರಿಂದ ಕರೆಯಲು ರೈತ ಕುದುರೆ ಸತ್ಕಾರದ ವೈದ್ಯರು. ವೈದ್ಯರು
ಮತ್ತು ಕುದುರೆಯ nilaiyaiparttu ನಾನು ಬಂದು ನೀಡಲು ಮೂರು ದಿನ ಬಂದಿತು.
ಔಷಧಿಗಳನ್ನು ತಿನ್ನಲಾಗುತ್ತದೆ kutiraieluntu ನಡೆಯುತ್ತದೆ ಸರಿ, ಇಲ್ಲ ಅವನು ಅದನ್ನು
ಕೊಲ್ಲಬೇಕೆಂದು ಅವನು ನನಗೆ ಹೇಳಿದನು, ಮತ್ತು ಅವನು ಆ ಔಷಧವನ್ನು ಕೊಟ್ಟನು.

ಸಂಭಾಷಣೆಯನ್ನು
ಕುರಿಗಳ ಮೂಲಕ ತಿಳಿಸಲಾಯಿತು. ಮರುದಿನ, ವೈದ್ಯರು ಆ ಔಷಧಿಯನ್ನು ಕೊಟ್ಟರು. ಆಗ ಆಡು
ಕುದುರೆಗೆ ಬಂದಿತು ಮತ್ತು ಕುದುರೆಗೆ “ಎದ್ದು ನಡೆದು, ಇಲ್ಲವಾದರೆ ಅವರು ನಿನ್ನನ್ನು
ಕೊಲ್ಲುತ್ತಾರೆ” ಎಂದು ಪ್ರೋತ್ಸಾಹಿಸಿದರು.

ಇದು ವೈದ್ಯರು ಬಂದು ಕುದುರೆ ಔಷಧ
ನೀಡಿದರು, ಮೂರನೇ ದಿನ, ರೈತ, ಹೇಳಿದರು “, ಇದು ಕೊಲ್ಲಲು ಮಾಡಬೇಕು.
ಇಲ್ಲದಿದ್ದರೆ, ವೈರಸ್ ಹರಡುವಿಕೆ, ಇತರರು ಹರಡಿತು natakkavillaiyen ಕುದುರೆ
ನಾಳೆ.” ಅದು ಹೋಗಿದೆ.

ಆ ವೈದ್ಯರು ಹೋದಾಗ, ಕುರಿ ಕುದುರೆ ಮತ್ತು ಸ್ನೇಹಿತನ
ಬಳಿಗೆ ಹೋಗುತ್ತದೆ! ಹೇಗಾದರೂ ಎದ್ದೇಳಲು ಪ್ರಯತ್ನಿಸಿ. ನೀವು, ಎದ್ದೇಳಬಹುದು!
ಎದ್ದೇಳಿ! ಅದು ಇಲ್ಲಿದೆ. ಆ ಕುದುರೆಯು ಎದ್ದೇಳಲು ಸಹ ಪ್ರಯತ್ನಿಸಿತು. “ಕಥೆ ಹೇಳಿದೆ.

ನಂತರ,
ಹೇಳಿ “ನೀವು ನೋಡಿ! ಈ ಕಥೆ ನಿಜವಾಗಿಯೂ ತ್ಯಾಗಮಾಡಲು kunamataintatarku ಕುರಿ
ನಿಮಿತ್ತ. ಆದರೆ ವೈದ್ಯರು, ಔಷಧ ಕುದುರೆ enruenni ಆಯಿತು ಕುದರೆ, ಮತ್ತು ಕೊನೆಯ
ಮೇಕೆ ಯೋಚಿಸುತ್ತಾನೆ. ಆದ್ದರಿಂದ ಲಾಭದ ವಿಶ್ವದ ಸ್ವೀಕರಿಸಿದ, ಹೆಚ್ಚು ಗೌರವ
ನೀವು ಪಡೆಯಲು ಆ ಅವರನ್ನು ಹತ್ತಿರ ಪ್ರಯೋಜನಕ್ಕಾಗಿ ಅವಕಾಶ.” ಅದು ಕೊನೆಯ ಬಾರಿಗೆ.HTTP: //books.tamilcube.com/tamil/stories/content / …

ಆಹಾರ
ಒಂದು
ಮಠದಲ್ಲಿ ಸಂತ ಮತ್ತು ಆತನ ಶಿಷ್ಯರು ಸಾಯಂಕಾಲ ಧ್ಯಾನ ಮಾಡುತ್ತಿದ್ದರು. ಮಣ್ಣಿನಿಂದ
ಕೂಡಿರುವ ಬೆಕ್ಕಿನ ಬೆಕ್ಕು ಇನ್ನೂ ಇಲ್ಲಿತ್ತು ಮತ್ತು ಧ್ಯಾನದಲ್ಲಿ ಧ್ಯಾನದ
ವಿಘಟನೆಯಾಯಿತು. ಆದ್ದರಿಂದ ಅವನು ಸನ್ಯಾಸಿ “ಬೆಕ್ಕನ್ನು ಕಟ್ಟಿ” ಎಂದು ಆದೇಶಿಸಿದನು.

ಕೆಲವು
ವರ್ಷಗಳ ನಂತರ, ಸನ್ಯಾಸಿ ಮರಣಹೊಂದಿದರು. ಆದರೆ ಬೆಕ್ಕನ್ನು ಕಟ್ಟುವ ಅಭ್ಯಾಸ
ಮುಂದುವರೆದಿದೆ. ಇನ್ನೂ ಕೆಲವು ವರ್ಷಗಳು ಕಳೆದವು. ಆ ಬೆಕ್ಕು ಸತ್ತಿದೆ. ಮತ್ತೊಂದು
ಬೆಕ್ಕು ಕಟ್ಟಲ್ಪಟ್ಟಿದೆ ಮತ್ತು ಕಟ್ಟಿಹಾಕಲ್ಪಟ್ಟಿತು. ಹಲವಾರು ವರ್ಷಗಳ ನಂತರ
ಶಿಷ್ಯರು, “ನಮ್ಮ ವಿಧ್ಯುಕ್ತವಾದ ಆಚರಣೆಯನ್ನು ಧ್ಯಾನದಲ್ಲಿ ಬೆಕ್ಕುಗಳಿಗೆ ಬಂಧಿಸಬೇಕು”
ಎಂದು ಬರೆದರು.
http://books.tamilcube.com/tamil/stories/content/?story=zen-kaatru

ಏರ್
ಒಂದು
ಸನ್ಯಾಸಿ ನದಿಯಲ್ಲಿ ಮುಳುಗುತ್ತಿತ್ತು ಮತ್ತು ಪ್ರಾಯಶ್ಚಿತ್ತ ಮಾಡಿತು. ಒಬ್ಬ ಯುವಕನು
ಮಧ್ಯಪ್ರವೇಶಿಸಿ, “ಸರ್, ನಾನು ನಿನ್ನನ್ನು ಶಿಷ್ಯನಾಗಿ ಸೇರಲು ಬಯಸುತ್ತೇನೆ” ಎಂದು
ಹೇಳಿದರು. ಮೇಲಿನಿಂದ ಏರಿದ ಮನುಷ್ಯನು “ಯಾಕೆ?” “ನಾನು ದೇವರನ್ನು ತಿಳಿಯಬೇಕಿದೆ.”

ಇದ್ದಕ್ಕಿದ್ದಂತೆ,
ಸಂತನು ತನ್ನ ಕತ್ತಿನ ಹಿಂಭಾಗವನ್ನು ಎಳೆದು ತನ್ನ ತಲೆಯನ್ನು ನದಿಯೊಳಗೆ ಮುಳುಗಿಸಿದನು.
ಸ್ವಲ್ಪ ಸಮಯದಲ್ಲೇ, ಹೊಡೆಯುವ ಒಬ್ಬ ಯುವಕನು ಹೊರಬಂದನು. ಕೊನೆಯ ಸನ್ಯಾಸಿ ಅವನನ್ನು
ವಶಪಡಿಸಿಕೊಂಡರು ಮತ್ತು ಅವನನ್ನು ಹೊರಹಾಕಿದ. ಯುವಕನು ಬುಷ್ನಿಂದ ಹೊರಬಂದು
ಉಸಿರಾಡಿದನು. ಸನ್ಯಾಸಿ “ನೀವು ನೀರಿನಲ್ಲಿ ಮುಳುಗುತ್ತಿರುವಾಗ ನೀವು ಏನು
ಬಯಸುತ್ತೀರಿ?” ಎಂದು ಕೇಳಿದರು.

“ಗಾಳಿ” ಯುವಕ.

“ಸರಿ, ಮನೆಗೆ ಹೋಗಿ. ಗಾಳಿ ನಿಮಗೆ ಇಷ್ಟವಾದರೆ ದೇವರು ಮರಳಿ ಬರುತ್ತಾನೆ. “

http://books.tamilcube.com/tamil/stories/content/?story=zen-theneer-koppai

ಚಹಾ ಫೈಲ್
ಕಾಲೇಜಿನ
ಪ್ರಾಧ್ಯಾಪಕರು ಪ್ರಸಿದ್ಧ ಜೆನ್ ಸಂತರನ್ನು ಭೇಟಿ ಮಾಡಲು ಹೋದರು. ಪ್ರೊಫೆಸರ್ ಝೆನ್
ತತ್ತ್ವಶಾಸ್ತ್ರದ ಬಗ್ಗೆ ಮಾತನಾಡುತ್ತಿದ್ದಾನೆ, ಮತ್ತು ಅವರು ಝೆನ್ನ ಬಗ್ಗೆ ಇನ್ನಷ್ಟು
ತಿಳಿದುಕೊಳ್ಳಲು ಬಯಸಿದ್ದರು.

ಚಹಾ ಕಪ್ ತೆಗೆದುಕೊಂಡ ಜೆನ್ ಸಂತರು, ಜೇನುತುಪ್ಪದ ಅಂತ್ಯದವರೆಗೆ ಜೇನು ಸುರಿಯುತ್ತಾರೆ. ಫೈಲ್ ತುಂಬಿದೆ.

ಕೋಪಗೊಂಡ ಪ್ರೊಫೆಸರ್ “ಕಪ್ ತುಂಬಿದೆ. ಹೆಚ್ಚು ಸುರಿಯಲು ಸಾಧ್ಯವಿಲ್ಲ. ನಿಲ್ಲಿಸಿ “. ಸಂತರು ಹೇಳಿದರು: “ನೀವು ಈ ಕಪ್ ಹಾಗೆ.

ನಿಮ್ಮ ಕಪ್ ಅನ್ನು ನೀವು ಖಾಲಿ ಮಾಡದಿದ್ದರೆ, ನಾನು ಹೇಗೆ ಜೆನ್ ಅನ್ನು ಕಲಿಸಬಲ್ಲೆ? “

http://books.tamilcube.com/tamil/stories/content/?story=zen-iyalbu
ಸಾಧಾರಣ
ಎರಡು
ಸಂತರು ನದಿಯ ಮೇಲೆ ಪ್ರಾಯಶ್ಚಿತ್ತ ಮಾಡುತ್ತಿದ್ದರು. ನಂತರ ಅವರು ನದಿಯಲ್ಲಿ ಒಂದು
ಚೇಳನ್ನು ಗಮನಿಸಿದರು. ತಕ್ಷಣವೇ ಒಬ್ಬ ಸಂತನು ಚೇಳನ್ನು ತೆಗೆದುಕೊಂಡು ನದಿಯಿಂದ
ಹೊರಟುಹೋದನು. ಆ ಸಮಯದಲ್ಲಿ ಆತಾಲ್ಯನು ಅವನನ್ನು ಕಚ್ಚಿದನು.

ಅಲ್ಪಾವಧಿಯಲ್ಲಿ,
ಅಟ್ಲೀ ನದಿಯೊಳಗೆ ಬಿದ್ದನು. ಆ ಸಮಯದಲ್ಲಿ, ಅದು ತೀರದಲ್ಲಿದ್ದಾಗ ಚಿಕ್ಕಮ್ಮ ಅವನನ್ನು
ಎತ್ತಿಕೊಂಡು ಹೋದನು. ಇದನ್ನು ನೋಡಿದ ಮತ್ತೊಬ್ಬ ಸಂತರು, “ಫ್ರೆಂಡ್, ನೀವು ಹೇಗೆ
ಸುಲಿಗೆ ಮಾಡುವುದು ಮತ್ತು ನೀವು ಅದನ್ನು ಮತ್ತೆ ಉಳಿಸಲು ಬಯಸುವಿರಾ?”

ಸಂತರು ಹೇಳಿದರು: “ಕುಟುಕು ಜೇನಿನ ಸ್ವರೂಪವಾಗಿದೆ. ನನ್ನ ಸ್ವಭಾವವನ್ನು ಉಳಿಸು “


About This Website
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Welcome to the APPU SERIES home on YouTube. This is a one stop…


72) Classical Mongolian-Сонгодог Монгол,
https://www.youtube.com/watch?v=O104DsP3HwU&list=RDO104DsP3HwU&start_radio=1&t=18
image.png
Chod chanting by Kunze Chimed ‘’ Mongolian ” \ Лүйжин- Гүнзээ Монгол\

Published on Apr 17, 2014



Chod
( Cutting-off Ego)
Text sutra -Dedicating the illusory body to accumulate merit.
This practice composed by Gyalwa Ensapa and his spiritual heirs, and
Panchen Lobsang Choegyan, the accomplished meditator Lobsang Namgyal and
transmitted in an unbroken lineage until now, and put in to verses by
Kyabje Phabongka Dechen Nyingpo for easy in singing the tune.
His Holiness, the 9th Khalka Jetsun Dampa Jampal Namdrol Choekyi
Gyaltsan. In general, His Holiness graciously gaves teachings of Sutra
and Tantra traditions to people from around the world who seek in out,
including those who take interest in Buddhism and devotees, both
monastic’s and lay people. In particular, he transmits the teachings of
the Ear-Whispere hundred and sixty million tantras of the highest Yoga
Mother Tantra qualifying the fourfold means of authentication.
Specifically, His Holiness bestows the initiations. Oral transmissions
and guiding instructions of the two traditions f Chod: The Ear-whispered
of Gaden and the Ear whispered lineage of Dakinis.
Kunze Chimed is one of the close studend of Khalka Jetsun Dampa. She
received many teachings by him and learned specially chod melody and
tune of Vajrayogini and Dakini lineage. She studied sutra and tantra
traditions and heading chant at His Holiness Khalka rinpoche’s Labrang
in Dharamsala. This video is her second Buddhist performance, and
singing Chod with a classical music with her 5th new chod album in
Mongolia.
The recording the musical songs of Chod for the dedicate to a late guru
Khalka Jetsun Dampa and for long healthy life and the fulfillment of
their noble wishes H.H the Dalai lama.May through their blessings the
spiritual well-being and liberation of all sentient beings, including
their followers and disciples, be accomplished.

Music composed by Kh.Altangerel

Main musical idea by Oleg Troyanovsky.

contact email: smartms55@yahoo.co.in