Discovery of Metteyya the Awakened One with Awareness Universe(FOAINDMAOAU)
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 116 CLASSICAL LANGUAGES in BUDDHA'S own Words through http://sarvajan.ambedkar.orgat 668, 5A main Road, 8th Cross, HAL 3rd Stage, Punya Bhumi Bengaluru- Magadhi Karnataka State -PRABUDDHA BHARAT
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LESSON 3376 Tue 7 Jul 2020 Discovery of Metteyya Awakened One with Awareness Universe (DMAOAU)  Current Situation Ends between 04-8-2020 and 3-12-2020 which Paves way for Free Online Analytical Insight Net     For     The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.     From     KUSHINARA NIBBANA BHUMI PAGODA     in 116 CLASSICAL LANGUAGES     Through     http://sarvajan.ambedkar.org At     WHITE HOME     668, 5A main Road, 8th Cross, HAL III Stage,     Prabuddha Bharat Puniya Bhumi Bengaluru Magadhi Karnataka State     PRABUDDHA BHARAT DO GOOD PURIFY MIND AND ENVIRONMENTWords of the Metteyya Awakened One with Awareness from Free Online step by step creation of Virtual tour in 3D Circle-Vision 360° for Kushinara Nibbana Bhumi Pagoda  Mahāsatipaṭṭhāna Sutta — Attendance on awareness — in 22) Classical Chinese (Simplified)-古典中文(简体),and 29) Classical English,Roman
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 8:23 am

LESSON 3376 Tue 7 Jul 2020



Discovery of Metteyya Awakened One with Awareness Universe (DMAOAU) 
Current Situation Ends between 04-8-2020 and 3-12-2020 which Paves way for Free Online Analytical Insight Net
    For
    The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.
    From
    KUSHINARA NIBBANA BHUMI PAGODA
    in 116 CLASSICAL LANGUAGES
    Through
    http://sarvajan.ambedkar.org
At
    WHITE HOME
    668, 5A main Road, 8th Cross, HAL III Stage,
    Prabuddha Bharat Puniya Bhumi Bengaluru
Magadhi Karnataka State
    PRABUDDHA BHARAT

DO GOOD PURIFY MIND AND ENVIRONMENTWords of the Metteyya Awakened One with Awareness


from


Free Online step by step creation of Virtual tour in 3D Circle-Vision 360° for Kushinara Nibbana Bhumi Pagoda 
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness — in
22) Classical Chinese (Simplified)-古典中文(简体),
and 29) Classical English,Roman



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Discovery of Metteyya Awakened One with Awareness Universe (DMAOAU) 
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Maha Satipatthana Sutta (Mandarin) 大念處經- 5 身念處(不淨觀)
GoldenDhammaVoice
381 subscribers
Publisher/出版 :
Bhaddekaratta Hermitage, Batu Pahat, Johor, Malaysia
馬來西亞柔佛州峇株巴轄市”一夜賢者禪院”
Recitation/誦唸:
Mandarin recitation by devotee from Bhaddekaratta Hermitage, Batu Pahat, Johor, Malaysia.
華語經文由馬來西亞柔佛州峇株巴轄市”一夜賢者禪院”信徒誦唸。

youtube.com

Maha Satipatthana Sutta (Mandarin) 大念處經- 5 身念處(不淨觀)



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Ratana Sutta (Pali) / 寶石經 (巴利文唱誦) / Sutra Permata
Zhen Zen

youtube.com

Ratana Sutta (Pali) / 寶石經 (巴利文唱誦) / Sutra Permata




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


Friends


Mangala Sutta Chanting with Meaning - The Buddha’s Discourse of Blessings
Golden High International Pvt Ltd
5.37K subscribers
Mangala Sutta Chanting with Meaning- The Buddha’s Discourse of Blessings
It
was preached at Jetavana temple in answer to a question asked by a Deva
(deity). The sutta describes thirty-eight blessings in ten sections
and given advice how to eradicate evil and how to cultivate good.
Blessing means practise by the one who is to be blessed. Therefore we
can attain each blessing, by ourselves, through our own endeavor. These
38 blessings are ethical and spiritual in nature, providing a
step-by-step training on the journey of life.
The
word mangala means “blessings” “auspicious sign” or “good omen”
throughout Jambudipa ( In ancient India at the time of the Buddha)
people wanted to know what constituted a real blessing that makes life
happy for them. Many people spoke about blessings in many ways: as
beautiful and peaceful objects to see or hear, or sweet and pleasant
smells, sounds, tastes and touches. This issue was even raised among
deities (Davas) in the heavenly planes. For twelve years the deities
argued, debated and discussed about it. Then Devas of Tavatimsa heavenly
realm approached Sakka, the leader of the devas, for his views. The
Sakka advised the devas to consult the Buddha. The Mangala sutta can be
found in khuddakapatha Sutta-Nipata in the Pali Canon.
By Ajaan Shan


sites.google.com



The Dhamma Blessing to You

Education - Learn Dharma( Buddhism )
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Maha Satipatthana Sutta (Mandarin) 大念處經 - 1/19 總說
GoldenDhammaVoice
381 subscribers
Publisher/出版 :
Bhaddekaratta Hermitage, Batu Pahat, Johor, Malaysia
馬來西亞柔佛州峇株巴轄市”一夜賢者禪院”
Recitation/誦唸:
Mandarin recitation by devotee from Bhaddekaratta Hermitage, Batu Pahat, Johor, Malaysia.
華語經文由馬來西亞柔佛州峇株巴轄市”一夜賢者禪院”信徒誦唸。

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大念處經(念住大經) (DN 22 Mahāsatipaṭṭhānasuttaṃ)
更新:十月 16, 佛曆2560 (2017)
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简体
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巴利(Pāḷi) 原典:Mahāsatipaṭṭhānasuttaṃ
PTS: mahāsatipaṭṭhānasuttaṃ [original: Access to Insight →
Tipitaka : → DN → DN 22: Maha-satipatthana Sutta → {D ii 290} ; (PTS
Page 290)]
Chaṭṭha Saṅgāyana : Mahāsatipaṭṭhānasuttaṃ [original: The Pāḷi Tipitaka (http://www.tipitaka.org/)
(請於左邊選單 “Tipiṭaka Scripts” 中選 Roman → Web → Tipiṭaka (Mūla) →
Suttapiṭaka → Dīghanikāya → Mahāvaggapāḷi → 9. Mahāsatipaṭṭhānasuttaṃ
)。或可參考 【國際內觀中心】(Vipassana Meditation (As Taught By S.N. Goenka in the
tradition of Sayagyi U Ba Khin)所發行之《第六次結集》(巴利大藏經) CSCD ( Chaṭṭha
Saṅgāyana CD)。]
漢譯:
念住大經;莊春江 [原始出處請參考: 臺灣【莊春江工作站】 → 漢譯長部/Dīghanikāyo → 22 → 長部22經/念住大經(大品[第二]); 莊春江 ]。
長部.二十二.大念處經;蕭式球 (原始出處請參考: 香港【志蓮淨苑】文化部–佛學園圃–5. 南傳佛教
–5.1.2.026;或 志蓮淨苑文化部–研究員工作–研究文章 –南傳佛教– 5.1.巴利文佛典選譯– 5.1.1.長部 → 22
大念處經 → 【長部.二十二.大念處經】蕭式球 ,頁1~ 頁4 )
大念處經;明法比丘 (Ven. Bhikkhu Metta, Taiwan)(巴漢對照及文法分析); PDF [原始出處請參考:
法雨道場 → 閱讀三藏 → 大念處經 — (巴漢對照及文法分析) — Edited by Ven. Bhikkhu
Metta明法比丘(Taiwan); 另一鏡像站: dhammarain.online-dhamma.net ]
大念處經經文(帕奧禪師弟子合譯) (出自 《正念之道》, 帕奧禪師著;弟子合譯 ) ( 經文 PDF ; 《正念之道》PDF (原始出處請參考: 法雨道場 → 好書介紹 ); 正念之道, 另一鏡像站: `dhammarain.online-dhamma.net ; 或自 台灣南傳上座部佛教學院–TTBC 下載 正念之道 Zip 壓縮檔 )
《念住:通往證悟的直接之道》; 無著比丘 Ven. Bhikkhu Anālayo 著,pdf ,
香光書鄉編譯組:釋自鼐、釋恆定、蘇錦坤、溫宗堃、陳布燦、王瑞鄉 譯(2013.2月)〔 香光資訊網 / 香光書鄉 / 法悅叢書
/《念住:通往證悟的直接之道》;另刊於 香光莊嚴季刊 [第116期] 一本讀懂《大念住經》 視讀經典(四)
;2014.6月〕 德國‧漢堡大學‧沼田 佛學研究中心 (Numata Zentrum für Buddhismuskunde:
Universität Hamburg)網站亦有提供 《念住:通往證悟的直接之道》; 無著比丘 Ven. Bhikkhu Anālayo
著,pdf
大念處經;曾銀湖 譯 〔取自《四念處》;巴利英譯:Maurice Walshe(英國); 英文白話文中譯:曾銀湖(臺灣)〕
大念處經; 鄧殿臣、趙桐 譯 (原始出處請參考: 大念處經; 鄧殿臣、趙桐 譯 〔含(題解), CBETA 中華電子佛典協會 〕
念處之道: 大念處經講記,性空法師, PDF 〔內含元亨寺譯的《大念處經》 (出自《漢譯南傳大藏經》); 香光書鄉 → 法悅叢書 〕
參考相當之古漢譯對應經典:
(九八)中阿含因品 念處經 第二(第二小土城誦) 〔中阿含經卷第二十四;東晉罽賓三藏瞿曇僧伽提婆譯;CBETA 漢文大藏經;CBETA舊版: 念處經第二(第二小土城誦) 〕
增壹阿含經壹入道品第十二 (一) 〔增壹阿含經卷第五 東晉罽賓三藏瞿曇僧伽提婆譯;CBETA舊版: 增壹阿含經壹入道品第十二
(一) ;增12. 1 四意止(大2. 568a);或另一連結( SuttaCentral ): 增壹阿含經壹入道品第十二 (一) ;
EKOTTARĀGAMA CHAPTER 12, 12.1〕
英譯(English):
The Great Frames of Reference — translated from the Pali by
Burma Piṭaka Association [original:Maha-satipatthana Sutta: The Great
Frames of Reference translated from the Pali by Burma Piṭaka Association
© 2010; ( Access to Insight:Readings in Theravada Buddhism ) ]
The Great Frames of Reference — translated from the Pali by
Ven. Thanissaro Bhikkhu. [原始出處(original):Maha-satipatthana Sutta: The
Great Frames of Reference translated from the Pali by Ven. Thanissaro
Bhikkhu © 2000]
The Long Discourse about the Ways of Attending to Mindfulness , edited
and translated by Ven. Ānandajoti Bhikkhu ( Ancient Buddhist Texts );
the other (mirror) site ( Dhamma Talks (((((0))))) Attaining PEACE with
KNOWING & SEEING a Handful of Leaves)
Satipaṭṭhāna: The Direct Path to Realization, Ven. Bhikkhu
Anālayo (無著比丘), 2003, PDF ( Numata Zentrum für Buddhismuskunde:
Universität Hamburg , 德國‧漢堡大學‧沼田佛學研究中心)
The Great Discourse on the Establishing of Awareness (大念處經, 巴利文及英譯版, Vipassana Research Institute )
Mahasatipatthana Sutta, Translated by U Jotika & U Dhamminda
, Migadavun Monastery, Ye Chan Oh Village, Maymyo, Burma, 1986 (from:
Buddha Dharma Education Association & BuddhaNet )
日譯(和訳):: 大念処経 ( 光明寺経蔵 )
巴、漢、英文多譯本對讀:
巴、漢、英對讀 :10 種譯本對讀〔 本站 :巴利原典(CSCD)、明法尊者(Ven. Bhikkhu Metta)
漢譯、莊春江 漢譯、蕭式球 漢譯、帕奧禪師弟子漢譯、Ven. Thanissaro Bhikkhu(英譯), Ven. Ānandajoti
Bhikkhu(英譯)、Burma Piṭaka Association(英譯), Ven. Bhikkhu Anālayo (英譯, 漢譯) 〕
Pāḷi-English 巴、英對讀: The Long Discourse about the Ways of
Attending to Mindfulness , edited and translated by Ānandajoti Bhikkhu (
Ancient Buddhist Texts ); the other (mirror) site ( Dhamma Talks
(((((0))))) Attaining PEACE with KNOWING & SEEING a Handful of
Leaves)
另可參考之經典:
念處
MN 10: Satipatthana Sutta中部10念處經,(中阿含98念處經)
漢譯:
【念處經】蕭式球 (香港【志蓮淨苑】文化部--佛學園圃--5. 南傳佛教 --5.1.2.010;或 志蓮淨苑文化部--研究員工作--研究文章 --南傳佛教-- 5.1.2.010);
中部10經/【念住大經】(根本法門品[1]); 莊春江 ( ← 漢譯中部 ← 臺灣【莊春江工作站】 )。
江鍊百漢譯;釋芝峯校證《念處經第十》 (PDF) 。
英譯:
10.Satipaṭṭhāna Sutta: The Foundations of Mindfulness Translated from the Pali by Ven. Bodhi Bhikkhu)
*** “This work is licensed under a Creative Commons
Attribution-NonCommercial-NoDerivs 3.0 Unported License.” ***
Satipatthana Sutta: The Foundations of Mindfulness (MN
10 PTS: M i 55) Translated from the Pali by Ven. Nyanasatta Thera
Satipatthana Sutta: The Discourse on the Arousing of
Mindfulness (MN 10 PTS: M i 55) Translated from the Pali by Ven. Soma
Thera
Satipatthana Sutta: Frames of Reference (MN 10 PTS: M i
55) Translated from the Pali by Ven. Thanissaro Bhikkhu (坦尼沙羅尊者) (Access
to Insight:Readings in Theravada Buddhism — Majjhima Nikaya (The
Middle-length Discourses)。
Majjhima Nikaaya I. 1. 10 Satipa.t.thaanasutta.m 10
Establishing Mindfulness Translated by Sister Upalavanna (METTANET -
LANKA之 THE TIPITAKA — Majjhima Nikaya ) or Majjhima Nikāya
(awake.kiev.ua) 。
安那般那念
MN 118: Anapanasati Sutta中部118安那般那念經,(雜阿含810經)
漢譯:
【出入息念經】蕭式球 (香港【志蓮淨苑】文化部–佛學園圃–5. 南傳佛教 -- 5.1.2.118;或 志蓮淨苑文化部--研究員工作--研究文章 --南傳佛教– 5.1.2.118);
中部118經/【入出息念經】(逐步品[12]); 莊春江 ( ← 漢譯中部 ← 臺灣【莊春江工作站】)。
英譯:
Ānāpānasati Sutta: Mindfulness of Breathing
Translated from the Pali by Ven. Bodhi Bhikkhu) *** “This work is
licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0
Unported License.” ***
Anapanasati Sutta: Mindfulness of Breathing (MN 118 PTS:
M iii 78) Translated from the Pali by Ven. Thanissaro Bhikkhu (坦尼沙羅尊者)
(Access to Insight:Readings in Theravada Buddhism — Majjhima Nikaya
(The Middle-length Discourses)。
Majjhima Nikaaya III, III. 2. 8. aanaapaanasutta.m (118)
The Discourse On In and Out Breathing Translated by Sister Upalavanna
(METTANET - LANKA之 THE TIPITAKA — Majjhima Nikaya ) or Majjhima Nikāya
(awake.kiev.ua) 。
中部 10 念處經(臺灣 廖文燦漢譯)
其他參考資訊:
入出息念, 帕奧禪師 (Pa-Auk Sayadaw)
突破止觀, 帕奧禪師 (Pa-Auk Sayadaw)
巴利經典選集:四念住法門,溫宗堃 譯,PDF ( 溫宗堃の風培基 → 宗堃的譯作 )
[第116期]一本讀懂《大念住經》 視讀經典(四)
《中部.念處經》四念處禪修方法之研究──兼論馬哈希念處毗婆舍那禪法〉,溫宗堃 (2002) PDF
,發表於1999第三屆宗教與心靈改革研討會(台北),刊於《宗教與心靈改革研討會論文集》(2002年),高雄:道德院,頁97-139。(547kb)
[A preliminary study of Mindfulness meditation methods in the
Satipatthanasutta: with a note on Mahasi Vipassana meditative
techniques], Conference paper, 1999; HTML ( 正念禪修學會 ;華梵大學東方人文思想所碩士班)
漢、巴〈念處經〉四念處禪修方法同異之研究(溫宗堃) 《大專學生佛學論文集(十)》。(台北市:財團法人台北市華嚴蓮社,2000):頁317-348。
《中部.念處經》四念處禪修方法之研究;何孟玲 ,華梵大學, 東方人文思想所, 碩士學位論文, 2001
四念住如何是唯一之道 再探“ekāyana magga”之語意,溫宗堃 福嚴佛學研究 第六期 頁01-22 (民國100年),新竹:福嚴佛學院
四念處選章,馬哈希尊者;包含《大念處經》譯文及釋義,SUJIVA法師翻譯編輯(來源:法藏講堂 恭印本)。 HTM 、 PDF 、 ms doc 、 純文字, txt
《正念之道:《念處經》基礎修心手冊》;向智尊者(Ven. Nyanaponika Thera)著;賴隆彥譯。初版。台北市:橡樹林文化,2006。
正念的四個練習 (The Four Foundations of Mindfulness) ;喜戒禪師:喜戒禪師
(Venerable U Silananda)是馬哈希禪師的親近弟子之一 。 包含《大念處經》(Mahāsatipaṭṭhāna Sutta)
譯文及釋義。 出版社:橡樹林,出版日期:2005/07/23,語言:繁體中文
身念住內觀法-阿姜念 ( 正念禪修學會 )
身念處(kayanupassana)修行方法-阿姜念 ( 正念禪修學會 )
身念處禪觀修法(選編摘要)-阿姜念(ACHAAN NAEB MAHANIRANONDA) ( 正念禪修學會 )
印度內觀研究所(Vipassana Research Institute)著;台灣內觀文教基金會譯。《大念住經:對於建立覺知的開示》。第一版。台中縣:台灣內觀文教基金會,2000。
亨利.克拉克.華倫著;顧法嚴譯。《四念住》。台南縣: 法藏講堂 倡印。
南傳佛教叢書編譯組譯。《南傳佛教叢書(一)-(四)合訂本:念住經在今日社會之應用. 慈心的修習. 七覺支. 五蓋及其對治方法》。初版。香港九龍:佛教慈慧服務中心,2000。
張大卿。《大念處經》。台南市:聖弟子法脈。
大念處經研究書目 (香光資訊網)
香光資訊網/圖書館服務/佛教入門網站/佛教經典/大念處經
《大念處經》的版本及「安那般那念」的相關經文
四念處文獻總匯- 正念禪修學會 ( 正念禪修學會 )
「以管窺天」到「洞見自身實相」──《大念處經》宗教修行之現象學研究;釋秀定,慈濟大學/宗教與人文研究所/2013/碩士學位論文
身念處探究–以《大念處經》為中心;釋傳煦,華梵大學/東方人文思想研究所/2009/碩士學位論文
《長部.大念處經》呼吸禪法之研究;蔡乙模,佛光大學/佛教學系/2012/碩士學位論文
漢譯《阿含經》四念處之研究;楊美容(釋宗宏)玄奘大學 宗教學系碩士班 2008 碩士學位論文
《清淨道論》「安那般那念」之古今詮釋-以南傳上座部佛使尊者與帕奧禪師為例;釋大荷,佛光大學 宗教學系 2008 碩士學位論文
Exploring the Four Satipaṭṭhānas in Study and Practice (PDF),
Ven. Bhikkhu Anālayo, Numata Center for Buddhist Studies,
Hamburg〔感恩 尊者慈允轉載(This is copied by courtesy of Ven. Bhikkhu Anālayo)。
Original (PDF): Canadian Journal of Buddhist Studies (A Publication of
Nalanda College of Buddhist Studies, A Non-sectarian Canadian College),
Number Ten, 2014; A Chinese translation of the article is at present in
the making (中文翻譯進行中)。〕
The Four Foundations of Mindfulness; Silananda, Venerable / Heinze, Ruth-Inge (EDT); Publisher:Pgw, 2002/06/01, English
Satipaṭṭhāna Sutta Discourses, S.N. GOENKA, PDF , Talks from a course in Mahāsatipaṭṭhāna Sutta
Tipiṭaka 南傳大藏經; 巴利大藏經
∈ 分類: 巴利三藏長部

標籤: 大念處經 , 念住大經 , DN 22 Mahāsatipaṭṭhānasuttaṃ , dn 22 , Dn22 , The
Long Discourse about the Ways of Attending to Mindfulness , The Great
Frames of Reference
巴利文經典最突出的特點,同時也是缺乏同情心的讀者最感厭倦的特點,就是單字、語句和整段文節的重複。這一部分是文法或至少是文體所產生的結果。 …,…,…,
…,…,…, 這種文句冗長的特性,另外還有一個原因,那就是在長時期中三藏經典只以口授相傳。 …,…,…,
…,…,…, 巴利文經典令人生厭的機械性的重覆敘述,也可能一部分是由於僧伽羅人(Sinhalese)不願遺失外國傳教師傳授給他們的聖語 …,…,…,
…,…,…, 重覆敘述不僅是說教記錄的特點,而且也是說教本身的特點。我們持有的版本,無疑地是把一段自由說教壓縮成為編有號碼的段落和重覆敘述的產品。佛陀所說的話一定比這些生硬的表格更為活潑柔軟得多。
(節錄自: 巴利系佛教史綱 第六章 聖典 二 摘錄 )
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此大纲显示了ChaμμhaSaag±yana(第六委员会)Tipiμaka的Devan±gari脚本版本的书籍出版。卷的名称以斜体显示,后缀“

-p±1⁄4i”表示该卷是蒂皮卡卡语根的一部分,而不是评论文献。此大纲仅列出了根卷。请注意:这些书仅以P±li发行,以Devan±gari脚本发行,不出售。

没有可用的英语翻译集。欲了解更多信息,请访问:www.tipitaka.org

(三项,共5册)

Sutta Vibhaaga [两本包含比丘和比丘尼规则的书,概述了八类犯罪]

Tipiμaka(三个“购物篮”)

SuttaPiμaka
(五个nik±yas或集合)
SuttaPiṭaka包含了佛陀有关法轮的教义的精髓。它包含一万多经。它分为五个集合,分别称为Nikāyas(多个集合);一个集合;一个阶级,秩序,群体;一个联合会,兄弟会,会众;一个房子,住宅。

DīghaNikāya[dīgha:long]
DīghaNikāya收集了佛陀最长的34条经文。种种迹象表明,其中许多是原始语料库的后期添加,而且真实性值得怀疑。

MajjhimaNikāya
[majjhima:中] MajjhimaNikāya收集了152篇中等长度佛陀的话语,处理各种问题。

SaṃyuttaNikāya
[samyutta:组]SaṃyuttaNikāya根据其主题,在名为sa gatheryuttas的56个子组中收集子母。它包含三千多种可变长度的论述,但通常相对较短。

阿古塔拉·尼卡亚(AṅguttaraNikāya)
[aṅg:因素|奥古塔拉·尼卡亚(AṅguttaraNikāya)被细分为11个子类别,称为“尼帕塔斯(nipātas)”,每个子类别收集的话语包括一个额外因素的列举和一个其他因素的列举。
前例。它包含数千个通常很短的浆。

胡达卡·尼卡亚(KhuddakaNikāya)
[khuddha:短小,小]

KhuddhakaNikāya短文字,被认为由两个层次组成:Dhammapada,Udāna,Itivuttaka,SuttaNipāta,Theragāthā-Therīgāthā和Jātaka构成了古老的层次,而其他书籍则是后来的补充及其真实性。更值得怀疑。

SuttaPiμaka
(五个nik±yas或集合)
1. D2gha-nik±ya [34 suttas; 3个无用字词或章节(每本书一本)]
(1)S2lakkhandavagga-p±1⁄4i(13 tta)
(2)Mah±vagga-p±1⁄4i(10 tta)
(3)P±μikavagga-p±1⁄4i(11 su)
2. Majjhima-nik±ya [152 suttas; 15 vaggas;分成三本书,
每种5个加加汽油,称为paoo±sa(“五十”)]
(1)M3lapaoo±ssa-p±1⁄4i(“根”五十)
1. M3lapariy±yavagga(10 tta)
2. S2han±davagga(10 tta)
3. Tatiyavagga(10 su)
4. Mah±yamakavagga(10)
5. C31⁄4ayamakavagga(10 tta)
(2)Majjhimapaoo±sa-p±1⁄4i(“中间”五十岁)
6. Gahapati-vagga(10)
7.比丘瓦格(10)
8. Paribb±jaka-vagga(10 suttas)
9. R±ja-vagga(10 su)
10. Br±hmana-vagga(10 tta)
(3)Uparipaoo±sa-p±1⁄4i(表示“大于50”)
11. Devadaha-vagga(10 tta)
12. Anupada-vagga(10 tta)
13.Suññata-vagga(10 tta)
14. Vibhaaga-vagga(12 tta)
15. Sa1⁄4±yatana-vagga(10 tta)


3. Sa1⁄2yutta-nik±ya [2,904(7,762)suttas; 56 sa1⁄2yuttas; 5汽油分为
放入6本书]
(1)Sag±thavagga-sa1⁄2yutta-p±1⁄4i(11 sa1⁄2yuttas)
(2)Nid±navagga-sa1⁄2yutta-p±1⁄4i(10 sa1⁄2yuttas)
(3)Khandavagga-sa1⁄2yutta-p±1⁄4i(13 sa1⁄2yuttas)
(4)Sa1⁄4±yatanavagga-sa1⁄2yutta-p±1⁄4i(10 sa1⁄2yuttas)
(5)Mah±vagga-sa1⁄2yutta-p±1⁄4i Vol I(6 sa1⁄2yuttas)
(6)Mah±vagga-sa1⁄2yutta-p±1⁄4i Vol II(6 sa1⁄2yuttas)
4. Aaguttara-nik±ya [9,557 suttas; in11 nip±tas或组,纯正排列
数值上每个nip±ta都有几个蒸气; 10个或更多
每个vagga; 6本书]
(1)Eka-Duka-Tika-nipata-p±1⁄4i(一,二,三

(2)Catukka-nipata-p±1⁄4i(四个)
(3)Pañcaka-nipata-p±1⁄4i(击掌)
(4)Chakka-Sattaka-nipata-p±1⁄4i(6,7)
(5)Aμμhaka-Navaka-nipata-p±1⁄4i(八,九)
(6)Dasaka-Ekadasaka-nipata-p±1⁄4i(十,十一)
5. Khuddaka-nik±ya [小书的收藏,杂集-
在18个主要部分进行工程;它包括suttas,
具有下列内容的学说,历史,经文和评论文学
并入Tipiμaka本身。 12本书]
(1)Kuddhakap±tha,Dhammapada和Ud±na-p±1⁄4i
1. Kuddhakap±tha(九个简短的公式和suttas,用作培训手册
新手比丘)
2. Dhammapada(提皮玛卡所有书籍中最著名的;藏有423种
26首vaggas中的经文)
3. Ud±na(在8个瓦加斯语中,佛陀80次欢乐的讲话,主要是经文)
一些引起话语的散文叙述)
(2)Itivuttaka,Suttanip±ta-p±1⁄4i
4. Itivuttaka(4 nip±tas,112 suttas,每个开始,“ iti vutta1⁄2 bhagavata” [因此
佛说]
5. Suttanip±ta(5箱; 71 sutta,主要在诗歌中;包含许多最好的
著名,最受欢迎的佛陀
(3)Vim±navatthu,Petavatthu,Therag±th±和Therig±th±-p±1⁄4i
6. Vim±navatthu(Vim±na代表豪宅;关于7行狂的85首诗,
天地的功绩与重生)
7.佩塔瓦图(4瓦加格人,51首诗,描述了出​​生于
因其卑鄙行为而处于不快乐状态)
8. Therag±th±(从264开始arahatship之后的喜悦和喜悦之诗
比丘长老107首诗,1,279 g±thas)
9. Therig±th±(与上述相同,来自73名年长的修女; 73首诗,522 g±thas)
(4)J±塔卡-p±1⁄4i,卷一世
(5)J±塔卡-p±1⁄4i,第二卷
10.杰塔卡(J±taka)(博达萨塔生戈塔摩佛之前的出生故事; 547
经文中的故事,根据需要的经文数量分为nip±ta
讲故事。 J±塔卡完整的故事实际上在J±塔卡评论中
解释经文背后的故事。
(6)Mah±nidessa-p±1⁄4i
(7)C31⁄4anidessa-p±1⁄4i
11. Nidessa(关于Suttanip±ta的两个部分的注释)
Mah±nidessa:第4代vagga的评论
C31⁄4anidessa:第5个vagga和
第一个vagga的Khaggavis±oa sutta
(8)Paμisambhid±magga-p±1⁄4i
12.Paμisambhid±magga(阿佛陀风格的佛陀详细分析
教学内容来自Vin±ya和SuttaPiμakas的各个部分;三个瓦加斯
每个都包含十个主题[kath±])
(9)Apad±na-p±1⁄4i,卷一世
13.阿帕德娜(Apad±na)(550比丘和40比丘尼前世的故事)
(10)Apad±na,Buddhava1⁄2sa和Cariy±piμaka-p±1⁄4i
14. Buddhava1⁄2sa(佛陀的历史,其中佛陀回应
来自Ven的问题。 Sariputta,讲述苦行者Sumedha和D2paakara的故事
佛陀及其后的24位佛陀,包括五多摩佛。)
15. Cariy±piμaka(来自J±taka的35个故事来说明十个p±ram2)
(11)Nettippakarana,Peμakopadesa-p±1⁄4i
16. Nettippakarana(小论文,阐述解释和解释的方法,
规范文本)
17.Peμakopadesa(条约提出的解释和扩大方法的方法
佛陀的教导
(12)Milindapañha-p±1⁄4i
18.米林达·潘哈(Milinda-pañha)(米林达国王和
Ven回答。长gas这场辩论发生了。 500年后
mah±parinibb±na)
阿披达玛(AbhidhammaPiμaka)
[对所有佛法进行系统的抽象论述的七个部分;印在
12本书]
1. Dhammasaagao2
(法法列举)
(1)Dhammasaagao2-p±1⁄4i
2. Vibhaaga-p±1⁄42
(辨别或分析法)
(2)Vibhaaga-p±1⁄42
3. Dh±tukath±
(讨论元素;前三部分构成三部曲,
必须被理解为理解阿毗达摩的基础)
4.Puggalapaññatti
(个人指定;十章:第一章处理单身
个人,第二对与三对,第三对与三对,依此类推。
(3)Dh±tukath±-Puggalapaññatti-p±1⁄42
5. Kath±vatthu-p±1⁄42
(有争议的观点或错误观点;讨论提出的观点和
定居在阿育王统治时期在巴特那举行的第三届理事会)
(4)凯思·瓦图-p±1⁄42
6. Yamaka-p±1⁄42
(成对的书;使用成对的对立问题来解决矛盾之处-
并定义技术术语的精确用法)
(5)第一卷Yamaka-p±1⁄42
(6)第II卷的Yamaka-p±1⁄42
(7)第三版Yamaka-p±1⁄42
7.Paμμh±na
(关系书;拟定24个有条件计划
关系[paccaya]形成了完整的理解系统
法轮整个宇宙的力学)
(8)Paμμh±na-p±1⁄4i,第I卷
(9)Paμμh±na-p±1⁄4i,第II卷
(10)Paμμh±na-p±1⁄4i,第III卷
(11)Paμμh±na-p±1⁄4i,第IV卷
(12)Paμμh±na-p±1⁄4i,伏V
(1)P±r±jika-p±1⁄4i比丘
p±r±jik±(开除)4
saaghadises±(僧伽会)13
aniyat±(不确定)2
nissagiy±p±cittiy±(没收被赎回)30
(2)P±cittiya-p±1⁄4i
suddha p±cittiy±(普通求和)92
p±tidesaniy±(供认:施舍食品)4
礼节(礼节和礼节)75
adhikaraoasamath±(合法程序)7
(与比丘尼vinaya规则相符)______比丘尼
2. Khandaka [两本规则和程序书]
(3)Mah±vagga-p±1⁄4i(10节[khandhakas];以史前的记载开始
佛陀的启蒙,最初的论述和僧伽的早期成长;
概述了管理僧伽行动的以下规则:
1.接受订单的规则(upasampad±)
2. p±timokkha的uposatha会议和演奏会
3.雨季期间居住(瓦萨)
4.典礼结束,称为pav±rao±
5.衣服和家具的规定
6.医药食品
7.长袍的年度分布(kaμhina)
8.生病的比丘,睡衣和睡袍的规则
9.执行僧伽程序的方式
10.精神分裂案件的诉讼程序
(4)C31⁄4avagga-p±1⁄4i(或Cullavagga)(12个khandakas,涉及进一步的规则和程序,
机构行为或职能的职责,即saaghakamma:
1.处理僧伽面前的罪行的规则
(saagh±disesa)
2.试用比丘的程序
3.处理比丘的罪行累积的程序
4.解决僧伽法律程序的规则
5.杂项。沐浴,着装等规则
6.住宅,家具,住宿等
7.分裂
8.比丘的课程和老师与新手的职责
9.从p±timokkha中排除
10.比丘尼的圣训和指示
11. R±jagaha的第一届理事会的帐目
12.第二次理事会会议在韦斯利
3. Pariv±ra-p±1⁄4i [vinaya的摘要,按
教与学]
(5)Pariv±ra-p±1⁄4i vinaya的第五本书是一种使读者能够使用的手册
对整个VinayaPiμaka进行分析调查。
SuttaPiṭaka-DighaNikāyaDN 9-
PoṭṭhapādaSutta
{摘抄}
-波ṭṭ哈达的问题-波ask哈达提出了各种各样的问题,这些都牵连到萨尼娜的本质。注意:纯文本

上帝啊,现在首先出现知觉,然后出现知识吗?还是知识首先出现,感知之后出现?还是知觉和知识同时出现?

Potthapada,首先产生知觉,然后才产生知识。知识的产生来自感知的产生。一个人看到,“正是基于此,我的知识才出现。”通过这种推理,人们可以认识到感知是如何首先产生的,知识是如何产生的,以及知识如何产生。
知识来自感知的产生。DN22-(D ii 290)MahāsatipaṭṭhānaSutta
—参加意识活动—
[mahāsatipaṭṭhāna]此佛经被广泛认为是冥想练习的主要参考。注意:所有Pali字词都会冒泡

英文简介I.观察卡雅
A.关于ānāpāna的部分
B.姿势部分
C.关于sampajañña的部分
D.排斥性
E.要素部分
F.九个夏令营地段
二。吠陀那的观察

介绍

因此,我听到了:

有一次,Bhagavā住在Kurus的集镇Kammāsadhamma的Kurus中。在那里,他对比丘(Bhikkhus)说:

–比克胡斯。
–巴丹特回答了比丘。巴哈瓦说:
–这就是比丘斯,这条路什么都没有,只会导致众生的净化,克服悲伤和悲哀,杜卡多玛纳萨的消失,正确的道路的实现,涅bb的实现,也就是说,这四个satipaṭṭhānas。

哪四个?在这里,比丘(bhikkhus),比丘(bhikkhu)居住在kāya,ātāpīsampajāno,satimā中观察kāya,已经放弃了对世界的abhijjh-domanassa,他将在vedanā中观察vedanā,在世界上观察ātāpāsampajāno,satimā,他一直在阿布扎伊·多玛纳萨(Abhijjh-domanassa)走向世界,在阿塔米(satimā)的citta居住着citta。他将观察移交给世界,因此他一直在观察法轮大法中的“达摩”,“萨提玛诺”,“萨蒂玛”。

一世(Kāyānupassanā)
A.关于ānāpāna的部分
比丘(Bhikkhus),比丘如何居住在kāya中观察kāya?在这里,比丘(bhikkhus),比丘(bhikkhu),去了森林或走到树的根部,或者去了一个空房间,坐下来交叉折叠双腿,将kaya直立,然后将sati parimukhaha固定。因此,他呼气,呼吸。他深呼吸,他明白:‘我呼吸很久’;他听了很久的呼吸:“我正在呼吸很长的时间”;他明白呼吸短促:“我呼吸短促”;他了解到呼吸短促:“我正在呼吸短促”;他训练自己:“感觉整个卡亚,我都会呼吸”;他训练自己:“感受整个卡亚,我会呼吸”;他训练自己:“镇定下来,我会呼吸”;他训练自己:“镇定下来,我会呼吸”。

正如比胡(Bhikkhus),熟练的特纳或特纳的学徒转弯一样,他也理解:“我转弯了”。他了解一下:“我正在转弯”;同样,长呼吸的比丘(bhikkhus)也明白:“我正在长呼吸”。他听了很久的呼吸:“我正在呼吸很长的时间”;他明白呼吸短促:“我呼吸短促”;他了解到呼吸短促:“我正在呼吸短促”;他训练自己:“感觉整个卡亚,我都会呼吸”;他训练自己:“感受整个卡亚,我会呼吸”;他训练自己:“镇定下来,我会呼吸”;他训练自己:“镇定下来,我会呼吸”。

因此,他在内部居住在kaya中观察kaya,或者在外部居住在kaya中观察kaya,或者在内部和外部居住在kaya中观察kaya。他在卡亚停留观察萨摩达亚现象,或者在卡亚停留观察萨摩达亚现象,或者在卡亚停留观察萨摩达亚现象和消失。否则,[意识到:]“这是kāya!”萨蒂(Sati)存在于他之中,仅达到ñāṇa和仅仅paṭissati的程度,他就与世隔绝地居住,并且不固守世界上的任何事物。因此,比丘(bhikkhus)居住在kāya中观察kāya。

B.姿势部分

此外,比丘(bhikkhus),比丘(bhikkhu)在行走时会理解:“我正在行走”,或者站立时他会理解:“我正在站立”,或者在坐着时他会理解:“我正在坐”,或者躺着时他会理解:“我躺着。否则,无论他的kaya被放置在哪个位置,他都会相应地理解。因此,他在内部居住在kaya中观察kaya,或者在外部居住在kaya中观察kaya,或者在内部和外部居住在kaya中观察kaya。他在卡亚停留观察萨摩达亚现象,或者在卡亚停留观察萨摩达亚现象,或者在卡亚停留观察萨摩达亚现象和消失。否则,[意识到:]“这是kāya!”萨蒂(Sati)存在于他之中,仅达到ñāṇa和仅仅paṭissati的程度,他就与世隔绝地居住,并且不固守世界上的任何事物。因此,比丘(bhikkhus)居住在kāya中观察kāya。因此,他在内部居住在kaya中观察kaya,或者在外部居住在kaya中观察kaya,或者在内部和外部居住在kaya中观察kaya。他在卡亚停留观察萨摩达亚现象,或者在卡亚停留观察萨摩达亚现象,或者在卡亚停留观察萨摩达亚现象和消失。否则,[意识到:]“这是kāya!”萨蒂(Sati)存在于他之中,仅达到ñāṇa和仅仅paṭissati的程度,他就与世隔绝地居住,并且不固守世界上的任何事物。因此,比丘(bhikkhus)居住在kāya中观察kāya。

C.关于sampajañña的部分

此外,比丘(bhikkhus)是比丘(bhikkhu),在接近和离开时与sampajañña一起行动,在向前看和向四周看时,他与sampajañña一起行动,在弯曲和伸展时,与sampajañña一起行动,同时穿着长袍和上袍,以及提着碗时,他与桑帕贾尼娜一起表演,吃饭,喝酒,咀嚼,品尝时,他与桑帕贾尼娜一起表演,同时从事排便和小便的业务,他与桑帕贾尼娜一起表演,边走边站着,坐着,睡觉,醒着,谈话和沉默时,他都与sampajañña在一起。

因此,他在内部居住在kaya中观察kaya,或者在外部居住在kaya中观察kaya,或者在内部和外部居住在kaya中观察kaya。他住在卡亚观察萨摩达亚现象,或者在卡亚观察萨摩达亚现象的消失,或者在卡亚观察萨摩达亚现象的消失。否则,[意识到:]“这是kāya!”萨蒂(Sati)存在于他之中,仅达到ñāṇa和仅仅paṭissati的程度,他就与世隔绝地居住,并且不固守世界上的任何事物。因此,比丘(bhikkhus)居住在kāya中观察kāya。

D.排斥性

此外,比丘(bhikkhus)是比丘(bhikkhu)的人,从脚掌向上到头顶的头发都被认为是这样的身体,它的皮肤和各种杂质充满了边界:头部,身体毛发,指甲,牙齿,皮肤,肉,肌腱,骨头,骨髓,肾脏,心脏,肝脏,胸膜,脾脏,肺,肠,肠系膜,胃及其内容物,粪便,胆汁,痰,脓液,血液,汗液,脂肪,眼泪,油脂,唾液,鼻粘液,滑液和尿液。”

就像比丘斯(Bhikkhus)一样,有一个袋子有两个开口,里面装有各种各样的谷物,例如山地稻田,水稻,绿豆,cow豆,芝麻籽和糙米。一个视力好的人,松开它会考虑[其内容]:“这是稻田,这是稻田,是绿豆,是cow豆,是芝麻,是糙米;”以同样的方式,比丘(bhikkhus),比丘(bhikkhu)认为这是一个身体,从脚掌到头顶,从头顶到头的头发,都被皮肤和充满各种杂质的边界所界定:是头的头发,身体的头发,指甲,牙齿,皮肤,肉,肌腱,骨头,骨髓,肾脏,心脏,肝脏,胸膜,脾脏,肺,肠,肠系膜,胃及其内容物,粪便,胆汁,痰液,脓液,血液,汗液,脂肪,眼泪,油脂,
唾液,鼻粘液,滑液和尿液。”

因此,他在内部居住在kaya中观察kaya,或者在外部居住在kaya中观察kaya,或者在内部和外部居住在kaya中观察kaya。他在卡亚停留观察萨摩达亚现象,或者在卡亚停留观察萨摩达亚现象,或者在卡亚停留观察萨摩达亚现象和消失。否则,[意识到:]“这是kāya!”萨蒂(Sati)存在于他之中,仅达到ñāṇa和仅仅paṭissati的程度,他就与世隔绝地居住,并且不固守世界上的任何事物。因此,比丘(bhikkhus)居住在kāya中观察kāya。E.要素部分

此外,比丘(bhikkhus),比丘(bhikkhu)反映在这个kāya上,但是它被放置,却被放置:“在此kāya中,有土元素,水元素,火元素和空气元素。”

正如比克胡斯,熟练的屠夫或屠夫的学徒杀死一头母牛一样,他将坐在十字路口将其切成碎片。以同样的方式,比丘(bhikkhus),比丘(bhikkhu)反射在这个kāya上,但是它被放置,但是却被放置:“在此kāya中,有土元素,水元素,火元素和空气元素。”

因此,他在内部居住在kaya中观察kaya,或者在外部居住在kaya中观察kaya,或者在内部和外部居住在kaya中观察kaya。他在卡亚停留观察萨摩达亚现象,或者在卡亚停留观察萨摩达亚现象,或者在卡亚停留观察萨摩达亚现象和消失。否则,[意识到:]“这是kāya!”萨蒂(Sati)存在于他之中,仅达到ñāṇa和仅仅paṭissati的程度,他就与世隔绝地居住,并且不固守世界上的任何事物。因此,比丘(bhikkhus)居住在kāya中观察kāya。

F.九个夏令营地段
(1)
此外,比丘(bhikkhus),比丘(bhikkhu),就像他看到一具尸体一样,被扔在夏隆的地面上,一天死亡,或者两天死亡,或者三天死亡,肿胀,发蓝和溃烂,他认为这很像:这种kaya也具有这种性质,它将变成这样,并且没有摆脱这种状况的机会。”

因此,他在内部居住在kaya中观察kaya,或者在外部居住在kaya中观察kaya,或者在内部和外部居住在kaya中观察kaya。他在卡亚停留观察萨摩达亚现象,或者在卡亚停留观察萨摩达亚现象,或者在卡亚停留观察萨摩达亚现象和消失。否则,[意识到:]“这就是kāya!” \ sati出现在他身上,仅达到ñāṇa和仅仅paṭissati的程度,他就与世无争,没有依依不舍。因此,比丘(bhikkhus)居住在kāya中观察kāya。

(2)
再者,比丘(bhikkhus),比丘(bhikkhu),就像他看到一个尸体一样,被扔在夏隆的地面上,被乌鸦吃掉了,被鹰吃掉了,被秃鹰吃掉了,被鹭吃掉了,被狗吃掉了,他被老虎吃掉了,被黑豹吃掉了,被各种生物吃掉了,他认为这是一种kaya:“这种kaya也具有这样的性质,它将变成这样,并且没有这种条件。

因此,他在内部居住在kaya中观察kaya,或者在外部居住在kaya中观察kaya,或者在内部和外部居住在kaya中观察kaya。他在卡亚停留观察萨摩达亚现象,或者在卡亚停留观察萨摩达亚现象,或者在卡亚停留观察萨摩达亚现象和消失。否则,[意识到:]“这是kāya!”萨蒂(Sati)存在于他之中,仅达到ñāṇa和仅仅paṭissati的程度,他就与世隔绝地居住,并且不固守世界上的任何事物。因此,比丘(bhikkhus)居住在kāya中观察kāya。

(3)
此外,比丘(bhikkhus),比丘(bhikkhu)就像他看到一个尸体一样,被扔在夏洛特(charnel)地面上,被带有筋的血肉和橡皮筋束缚在一起,他认为这是一种kaya:“这种kaya也具有这样的特征:自然,它将变成这样,并且没有摆脱这种状况。”

因此,他在内部居住在kaya中观察kaya,或者在外部居住在kaya中观察kaya,或者在内部和外部居住在kaya中观察kaya。他在卡亚停留观察萨摩达亚现象,或者在卡亚停留观察萨摩达亚现象,或者在卡亚停留观察萨摩达亚现象和消失。否则,[意识到:]“这是kāya!”萨蒂(Sati)存在于他之中,仅达到ñāṇa和仅仅paṭissati的程度,他就与世隔绝地居住,并且不固守世界上的任何事物。因此,比丘(bhikkhus)居住在kāya中观察kāya。

(4)
此外,比丘(bhikkhus),比丘(bhikkhu)就像他看到一个尸体一样,被扔在沙堆地面上,一个没有肉,沾满鲜血的橡皮子,被筋束缚在一起,他认为这是一种kaya:“这种kaya也具有这样的特征:自然,它将变成这样,并且没有摆脱这种状况。”因此,他在内部居住在kaya中观察kaya,或者在外部居住在kaya中观察kaya,或者在内部和外部居住在kaya中观察kaya。他在卡亚停留观察萨摩达亚现象,或者在卡亚停留观察萨摩达亚现象,或者在卡亚停留观察萨摩达亚现象和消失。否则,[意识到:]“这是kāya!”萨蒂(Sati)存在于他之中,仅达到ñāṇa和仅仅paṭissati的程度,他就与世隔绝地居住,并且不固守世界上的任何事物。因此,比丘(bhikkhus)居住在kāya中观察kāya。

(5)
此外,比丘(bhikkhus),比丘(bhikkhu),就像他看到一个尸体,被遗弃在夏隆地上一样,一个没有肉或血的鞘,被腱束缚在一起,他认为这是一种kāya:“这种kaya也具有这样的特征:自然,它将变成这样,并且没有摆脱这种状况。”

因此,他在内部居住在kaya中观察kaya,或者在外部居住在kaya中观察kaya,或者在内部和外部居住在kaya中观察kaya。他在卡亚停留观察萨摩达亚现象,或者在卡亚停留观察萨摩达亚现象,或者在卡亚停留观察萨摩达亚现象和消失。否则,[意识到:]“这是kāya!”萨蒂(Sati)存在于他之中,仅达到ñāṇa和仅仅paṭissati的程度,他就与世隔绝地居住,并且不固守世界上的任何事物。因此,比丘(bhikkhus)居住在kāya中观察kāya。

(6)
此外,比丘(bhikkhus),比丘(bhikkhu)就像他正在看一个尸体一样,被扔在一个夏洛特地上,断断续续的骨头散落在这里和那里,这里的手骨头,那里的脚骨头,这里的脚踝骨头,还有胫骨,这里是大腿骨,那里是髋骨,这里是肋骨,那里是背骨,这里是脊椎骨,那里是颈骨,这里是颚骨,那里是齿骨,或者那里是头骨,他认为这很kaya :“这种kaya也具有这样的性质,它将变成这样,并且没有摆脱这种状况的机会。”

因此,他在内部居住在kaya中观察kaya,或者在外部居住在kaya中观察kaya,或者在内部和外部居住在kaya中观察kaya。他在卡亚停留观察萨摩达亚现象,或者在卡亚停留观察萨摩达亚现象,或者在卡亚停留观察萨摩达亚现象和消失。否则,[意识到:]“这是kāya!”萨蒂(Sati)存在于他之中,仅达到ñāṇa和仅仅paṭissati的程度,他就与世隔绝地居住,并且不固守世界上的任何事物。因此,比丘(bhikkhus)居住在kāya中观察kāya。

(7)
此外,比丘(bhikkhus),比丘(bhikkhu),就像他看到一个尸体一样,被扔在一个深深的贝壳中,骨头像贝壳一样泛白,他认为这是一种kāya:变得像这样,并没有摆脱这种状况。”

(8)
此外,比丘(bhikkhus),比丘(bhikkhu),就好像他看到一个尸体,被扔在夏洛特(charnel)地面上,堆满一岁以上的骨头一样,他认为这是一种kāya:“这种kaya也具有这种性质,会变成这样,并且没有摆脱这种状况。”

因此,他在内部居住在kaya中观察kaya,或者在外部居住在kaya中观察kaya,或者在内部和外部居住在kaya中观察kaya。他在卡亚停留观察萨摩达亚现象,或者在卡亚停留观察萨摩达亚现象,或者在卡亚停留观察萨摩达亚现象和消失。否则,[意识到:]“这是kāya!”萨蒂(Sati)存在于他之中,仅达到ñāṇa和仅仅paṭissati的程度,他就与世隔绝地居住,并且不固守世界上的任何事物。因此,比丘(bhikkhus)居住在kāya中观察kāya。

(9)
此外,比丘(bhikkhus)就像一个比丘(bhikkhu),仿佛他看到一个尸体一样,被扔在一个深坑里,腐烂的骨头被粉碎成粉末,他认为这是一种kāya:“这种kaya也具有这种性质,它将变得像这样,并没有摆脱这种状况。”

因此,他在内部居住在kaya中观察kaya,或者在外部居住在kaya中观察kaya,或者在内部和外部居住在kaya中观察kaya。他在卡亚停留观察萨摩达亚现象,或者在卡亚停留观察萨摩达亚现象,或者在卡亚停留观察萨摩达亚现象和消失。否则,[意识到:]“这是kāya!”萨蒂(Sati)存在于他之中,仅达到ñāṇa和仅仅paṭissati的程度,他就与世隔绝地居住,并且不固守世界上的任何事物。因此,比丘(bhikkhus)居住在kāya中观察kāya。二。吠陀那的观察

介绍

哪四个?在这里,比丘(bhikkhus),比丘(bhikkhu)居住在kāya,ātāpīsampajāno,satimā中观察kāya,放弃了abhijjhā-domanassa走向世界。他在维达那,“塔皮派·桑帕加诺”,“萨蒂玛”里呆着观察维达那,放弃了朝圣世界。他一直在阿布扎伊·多玛纳萨(Abhijjh-domanassa)走向世界,在阿塔米(satimā)的citta居住着citta。他将观察移交给世界,因此他一直在观察法轮大法中的“达摩”,“萨提玛诺”,“萨蒂玛”。

因此,他在内部用vedanā观察vedanā,或者在外部用vedanā观察vedanā,或者在内部和外部用vedanā观察vedanā。他住在维达那观察现象的三义经,或者在维达那观察现象的消灭,或者在维达那观察现象的消灭。否则,[意识到:]“这是vedanā!”萨蒂(Sati)存在于他之中,仅达到ñāṇa和仅仅paṭissati的程度,他就与世隔绝地居住,并且不固守世界上的任何事物。因此,比丘(bhikkhus)居住在vedanā中观察vedanā。

(法轮镜)

我将详细说明法轮的话语,即法轮功,如果他愿意的话,ariyasāvaka可以宣告自己:“对我来说,不再有尼拉耶,不再有提拉恰纳纳尼,不再有pettivisaya,也没有。我更多的是不幸,不幸,痛苦的状态,我是一位索帕纳人,天生就没有痛苦的状态,某些人注定要成为三宝。

Ānanda是关于法轮的话语,即法轮达萨,如果他愿意的话,拥有的ariyasāvaka可以宣告自己:“对我而言,没有更多的尼拉雅,没有更多的提拉恰纳那尼,不再有pettivisaya,不再有不幸,不幸,痛苦的状态,我是一位索塔帕纳(sotāpanna),天生没有痛苦的状态,一定注定要成为三宝?

在这里,Ā南达(arandasāvaka)被赋予Buddheaveccappasāda:

IV。佛法的观察

A.关于涅瓦拉人的部分

而且,比丘(bhikkhus),比丘人如何在佛法中观察法音?在这里,比丘(bhikkhus),比丘(bhikkhu)居住着参照五个nīvaraṇas的法在法中观察法。而且,比丘(bhikkhus),比丘如何居住地参照五个nīvaraṇas观察法中的法呢?

在这里,比丘(bhikkhus)是一个比丘(bhikkhu),里面存在kachmacchanda,他明白:“我里面有kāmacchanda”。他了解到,里面没有kachmacchanda:“我里面没有kāmacchanda”。他了解无常的kamacchanda是如何产生的;他了解如何抛弃出现的kamacchanda;并且他了解到废弃的kamacchanda将来不会出现。

在这里,比丘(bhikkhus),比丘(bhikkhu)里面存在byāpāda,他明白:“我里面有byāpāda”。他了解到,里面没有byāpāda;“我里面没有byāpāda”。他了解单身的般若是如何产生的;他知道如何抛弃拜达达的兴起;并且他了解被遗弃的Bypada将来如何不会出现。

在这里,比丘(bhikkhus),比丘(bhikkhu)里面有thīnamiddhā,他明白:“我里面有thīnamiddhā”。他知道里面没有thīnamiddhā;“我里面没有thīnamiddhā”;他了解无意识的thīnamiddhā是如何产生的;他了解所产生的thīnamiddhā是如何被抛弃的;他了解被遗弃的thīnamiddhā将来不会出现。

在这里,比丘(bhikkhus)是一个比丘(bhikkhu),里面存在uddhacca-kukkucca,他明白:“我内有uddhacca-kukkucca”。他知道里面没有uddhacca-kukkucca:“我内没有uddhacca-kukkucca”。他了解单调的uddhacca-kukkucca是如何产生的;他了解所产生的uddhacca-kukkucca是如何被遗弃的;而且他了解到废弃的uddhacca-kukkucca将来不会出现

在这里,比丘(bhikkhus)是一个比丘(bhikkhu),里面有vicikicchā,他明白:“我里面有vicikicchā”。他了解到,里面不存在vicikicchā;“我内部不存在vicikicchā”;他了解单调的vicikicchā是如何产生的;他了解如何放弃所产生的vicikicchā;而且他了解到将来如何不再出现废弃的vicikicchā。因此,他在内部观察法,或者在内部观察法,或者在内部和外部观察法。他住着观察法在法中的现象,或者住着观察法在法中的消失,或者他住着法在观察法中,在现象中消失。否则,[意识到:]“这些是法轮!”萨蒂(Sati)存在于他之中,仅达到ñāṇa和仅仅paṭissati的程度,他就与世隔绝地居住,并且不固守世界上的任何事物。因此,比丘(bhikkhus)是一个比丘(bhikkhu),居住在法轮中,并参照五个nīvaraṇas观察法轮。

B.康德哈斯节

此外,比丘(bhikkhus)是一个比丘(bhikkhu)居民,它参照五个khandhas来观察法轮中的法轮。再者,比丘(bhikkhus),比丘如何居住地参照五个khandhas观察法中的法呢?

在这里,比丘(bhikkhus)是一种比丘[disdisns]:“这是rūpa,这是rūpa的samudaya,这是rūpa的去世;这是vedanā,这是vedanā的samudaya,这是vedanā的去世;例如是saññā,是saññā的samudaya,是saññā的去世;是saṅkhāra,是saṅkhāra的samudaya,是saṅkhāra的去世;是viññāṇa,是viññāṇa的samudaya,是viññāṇa的逝世”。

因此,他在内部观察法,或者在内部观察法,或者在内部和外部观察法。他住着观察法中的现象,或者住着观察法中现象的消逝,或者住着中法观察和证明中法的消失。否则,[意识到:]“这些是法轮!”萨蒂(Sati)存在于他之中,仅达到ñāṇa和仅仅paṭissati的程度,他就与世隔绝地居住,并且不固守世界上的任何事物。因此,比丘是一个比丘,它以五个法式禅定为居法。

D.Bojjhaṅgas部分

此外,比丘(bhikkhus),比丘(bhikkhu)寓居于法轮中的法轮,参照的是七个博伽哈ṅ斯(bojjhaṅgas)。而且,比丘(bhikkhus),比丘如何居住地参照七个博伽哈ṅ伽观察法轮中的法轮?

在这里,比丘(bhikkhus)是一个比丘(bhikkhu),里面存在着satisambojjhaṅga,“我里面有satisambojjhaṅga”。他了解到,里面没有satisambojjhaṅga,“我里面没有satisambojjhaṅga”。他了解单调的satisambojjhaṅga是如何产生的;他了解出现的satisambojjhaṅga是如何发展到完美的。

他了解到里面有dhammavicayasambojjhaṅga,“我里面有dhammavicayasambojjhaṅga”。他了解到,里面没有dhammavicayasambojjhaṅga,“我里面没有dhammavicayasambojjhaṅga”。他了解单身的dhammavicayasambojjhaṅga是如何产生的;他了解所产生的dhammavicayasambojjhaṅga是如何发展到完美的。

他了解到里面有vīriyasambojjhaṅga:“我里面有vīriyasambojjhaṅga”。他了解到,里面不存在vīriyasambojjhaṅga:“我内没有vīriyasambojjhaṅga”;他了解无差异的vīriyasambojjhaṅga是如何产生的;他了解所产生的vīriyasambojjhaṅga是如何发展到完美的。

他了解到里面有pītisambojjhaṅga,“我里面有pītisambojjhaṅga”。他知道里面没有pītisambojjhaṅga:“我内没有pītisambojjhaṅga”;他了解无常的pītisambojjhaṅga是如何产生的;他了解所产生的pītisambojjhaṅga是如何发展到完美的。他了解到,里面有帕萨迪·桑博伊贾加(passaddhisambojjhaṅga):“我里面有帕萨迪·桑博伊贾加·嘎”。他了解到,里面没有帕萨迪·桑博伊贾加(passaddhisambojjhaṅga):“我里面没有帕萨迪·桑博伊贾加·嘎”。他了解单调的帕萨迪·桑博杰哈加的崛起之路;他了解所产生的passaddhisambojjhaṅga是如何发展到完美的。

他了解到,里面有三摩地教徒。“我里面有三摩地教徒”。他了解到,里面没有samādhisambojjhaṅga:“我内没有samādhisambojjhaṅga”。他了解无意识的samādhisambojjhaṅga是如何产生的;他了解所产生的samādhisambojjhaṅga是如何发展到完美的。他了解到里面有upekkhāsambojjhaṅga,“我里面有upekkhāsambojjhaṅga”。他了解到,里面没有upekkhāsambojjhaṅga,“我内没有upekkhāsambojjhaṅga”。他了解单调的upekkhāsambojjhaṅga是如何产生的;他了解所产生的upekkhāsambojjhaṅga是如何发展到完美的。

因此,他在内部观察法,或者在内部观察法,或者在内部和外部观察法。他住着观察法中的现象,或者住着观察法中现象的消逝,或者住着中法观察和证明中法的消失。否则,[意识到:]“这些是法轮!”萨蒂(Sati)存在于他之中,仅达到ñāṇa和仅仅paṭissati的程度,他就与世隔绝地居住,并且不固守世界上的任何事物。因此,比丘,比丘居住在法轮中,并参照七个博伽哈ṅ伽观察法轮。

E.真理一节

而且,比丘是比丘人,住着法轮,以四个阿里亚·萨卡斯为参照。再者,比丘(Bhikkhus),比丘如何居住地参照四个Ariya·Saccas观察法中的法呢?

E1。杜克卡萨卡博览会

比克胡斯,什么是dukkha ariyasacca? Jāti是dukkha,衰老是dukkha(疾病是dukkha)maraṇa是dukkha,悲伤,感叹,dukkha,domanassa和苦恼是dukkha,与不喜欢的事物相联系的是dukkha,与所喜欢的事物的分离是dukkha,而不是得到自己想要的是dukkha;简而言之,五个upādāna·k·khandhas是dukkha。

比丘,什么是贾蒂?对于各种生命类别中的各种生命,贾蒂,出生,后裔[进入子宫],[世界上的崛起],the陀罗的出现,神灵、,弥陀螺的获得。比丘(bhikkhus)称为贾蒂(jati)。

比丘,什么是贾拉?对于各种生命中的各种生命,jarā,其腐烂状态,[牙齿]断裂,白发,皱纹,生命力下降,Indriyas腐烂的状态:这,比丘,称为jarā。

比丘(Bhikkhus),什么是马拉?对于各种生命类别中的各种生命,死亡,转移(不存在)的状态,分裂,失踪,死亡,马拉,逝世,康德的分裂,安放尸体:比丘(bhikkhus),被称为马拉(maraṇa)。

比丘斯,悲伤是什么?其中之一是比丘,与各种不幸相关,受到各种苦难法,苦难,哀悼,悲伤状态,内心的悲伤,内心的巨大悲伤所感动:这就是比丘夫,被称为悲伤。

比丘,什么是可悲的呢?其中一种是比丘,与各种不幸相关,被各种dukkha佛法,哭泣,感叹,哭泣,哀号,哭泣,哀叹的状态所感动:这就是比丘,被称为哀叹。

比克胡斯,什么是苦乐?无论如何,比丘(bhikkhus),身体杜卡(dukkha),身体不愉快,由于身体接触而产生的杜卡(dukkha),不愉快的vedayitas:这比丘(bhikkhus)被称为dukkha。

比克胡斯,那是什么?不管是什么,比丘,精神dukkha,精神不愉快,由于精神接触而产生的dukkha,不愉快的vedayitas:这比丘被称为domanassa。

比克胡斯,什么是绝望呢?其中之一是,比丘(bhikkhus)伴随着各种不幸,被各种达喀尔法则,麻烦,绝望,处于困境的状态,处于绝望的状态所触及:这被称为绝望。

比丘(bhikkhus),什么与令人讨厌的事物相关联?在这里,关于形式,声音,味道,气味,身体现象和精神现象,存在令人不愉快,不愉快,不愉悦的人,或者那些渴望自己的劣势的人们,那些渴望自己的失落的人们,那些渴望自己的不适的人们,谁希望自己从执着,会面,交往,团结,在一起,遇到他们的过程中解放出来:这就是比丘,被称为与不愉快的事物交往的苦行僧。

比丘(bhikkhus),什么与可被接受的东西分离开来的dukkha?在这里,关于形式,声音,味道,气味,身体现象和精神现象,它们是令人愉悦的,令人愉悦的,令人愉悦的,或者是那些渴望自己的利益的人,那些渴望自己的利益的人,那些渴望自己的舒适的人,渴望从一个依恋,不相遇,不相处,不在一起,不相遇,不相遇的解放:比丘(bhikkhus),这被称为与应有的分离。比克胡斯,什么没得到想要的东西是什么?在具有生命特征的比丘斯人中,就产生了这样的愿望:“哦,真的,也许我们没有jāti,也可能我们真的没有来jāti。”但这不是希望实现的。这是没有得到想要的东西的苦行僧。

比丘斯人具有变老的特征,因此产生了这样的愿望:“哦,真的,也许我们没有jarā,而且真的,我们可能不会来到jarā。”但这不是希望实现的。这是没有得到想要的东西的苦行僧。

在具有生病特征的比丘斯人中,就产生了这样的愿望:“哦,确实,我们可能没有病,而且我们可能真的没有病。”但这不是希望实现的。这是没有得到想要的东西的苦行僧。

比丘斯人具有变老的特征,就产生了这样的愿望:“哦,真的,也许我们没有马拉,而且我们也许不会来到马拉。”但这不是希望实现的。这是没有得到想要的东西的苦行僧。

在比丘族人中,具有悲伤,悲叹,dukkha,domanassa和苦难的特征,就产生了这样的愿望:“哦,真的,对我们来说,可能没有悲伤,哀叹,dukkha,domanassa和苦难,而实际上,我们可能不会感到悲伤,感叹,dukkha,domanassa和痛苦。”但这不是希望实现的。这是没有得到想要的东西的苦行僧。

比丘(Bhikkhus),简而言之,五个upādānakkhandhas是什么?它们是:rūpaupādānakkhandha,vedanāupādānakkhandha,saññāupādānakkhandha,saṅkhāraupādānakkhandha,viññāṇaupādānakkhandha。简称为比丘(bhikkhus),即五个upādānakkhandhas。

这就是所谓的比丘(dhikha ariyasacca)

E2。 Samudayasacca博览会

比丘(Bhikkhus),什么是dukkha-samudaya ariyasacca?正是这种taṇhā导致重生,与欲望和享受联系在一起,在这里或那里找到快乐,也就是说:kāma-taṇhā,bhava-taṇhā和vibhava-taṇhā。但是,这种taṇhā,bhikkhus在何时出现,在哪里出现以及在[自身]沉降时在哪里解决?在这个看起来宜人且令人愉快的世界中,taṇhā出现于此,定居于此。

世界上有什么令人愉快和令人愉快的东西?世界上的眼睛令人愉悦和令人愉悦,taṇhā出现时出现,安定下来时出现。世界上的耳朵令人愉悦而愉悦,tahā出现时出现,安定下来时出现。世界上的鼻子令人愉悦而令人愉悦,taṇhā出现时出现,安定下来时出现。世界上的舌头是令人愉快和愉快的,taṇhā出现时出现,安定下来时出现。世界上的卡雅人是令人愉快和愉悦的,塔哈(tatherehā)出现时就出现,定居下来时就在那里定居。世界上的法力是令人愉快和愉悦的,tahā出现时出现,安定下来时出现。

世界上看得见的形式令人愉悦和令人愉快,那里出现了塔哈(taṇhā),当它安定下来时在那里出现了。世界上的声音令人愉悦和令人愉悦,taṇhā出现时出现,安定下来时出现。世界上的气味令人愉悦和令人愉悦,taṇhā出现时出现,安定下来时出现。世界上的口味令人愉悦和愉悦,tahā出现时就出现了,安顿下来时就在那里了。世界上的身体现象令人愉悦且令人愉悦,taṇhā出现时就出现,安定下来时就在那里安顿下来。世界上的佛法是令人愉悦和令人愉快的,taṇhā出现时就出现,定居下来时就在那里定居。

世界上的眼睛观者是令人愉快和愉悦的,taṇhā出现时就出现,安定下来时就在那里安定。世界上的耳朵viññāṇa是令人愉快和愉快的,taarisinghā出现时就出现,安定下来时就在那里安顿下来。世俗的鼻子viññāṇa令人愉悦且令人愉悦,在taṇhā出现时就出现,在此安定下来时就在那里安定下来。世界上的舌头viññāisa是令人愉快和愉快的,taarisinghā出现时就出现,安定下来时就在那里安定。世界上的卡亚-维尼娜(Kaya-viññāṇa)令人愉悦且令人愉快,那里有塔哈(taṇhā),它出现时就出现,安顿下来时就在那里安定下来。世界上的法力维纳斯纳(Mana-viññāṇa)令人愉悦且令人愉快,塔哈(taṇhā)出现时出现,安定下来时出现。世界上令人眼前一亮的samphassa令人愉悦且令人愉悦,taṇhā出现时就出现,安定下来时就在那里安定下来。世界上的耳部香波令人愉悦且令人愉悦,taṇhā出现时出现,安定下来时出现。世上的鼻子香气令人愉悦,令人愉悦,taṇhā出现时出现,安定下来时出现。世界上的舌头香蒲令人愉悦和愉悦,taṇhā出现时出现,安定下来时出现。世界上的Kāya-samphassa令人愉悦且令人愉快,在那里出现taṇhā,当它安定下来时就在那里安定下来。世界上的法力-samphassa是令人愉快和愉快的,ta,hā出现时出现,安定下来时出现。

世俗的眼香所产的吠陀陀令人愉悦且令人愉悦,taṇhā出现时就出现,安定下来时就在那里安定下来。世界范围内的耳香树出产的vedanā是令人愉快和愉快的,taṇhā出现时就出现,安定下来时就在那里安定下来。世界上由鼻香蒲出生的吠陀陀令人愉悦而愉悦,塔哈(taṇhā)出现时出现,安定下来时出现。世界上用舌头香蒲生的吠陀纳令人愉悦和愉悦,塔哈(taṇhā)出现时出现,安定下来时出现。世界上kāya-samphassa出生的vedanā是令人愉快和愉快的,taṇhā出现时就出现,安顿下来时就在那里安顿下来。世界上由法力-samphassa产生的vedanā是令人愉快和愉快的,taāhā出现时就出现,安定下来时就在那里安顿下来。

世界上可见形式的saññā令人愉悦且令人愉快,在那里出现taṇhā,当它出现时就在那里定居。世界上的声音saññā令人愉悦且令人愉悦,在taṇhā出现时出现,在稳定时出现在那里。世上的香气saññā令人愉悦且令人愉悦,taṇhā出现时就出现,安定下来时就在那里安定下来。世界上的口味saññā令人愉悦且令人愉快,在那里出现taṇhā,当它出现时就在那里定居。世界上的身体现象的saññā令人愉悦且令人愉快,在那里出现taṇhā,当它安定下来时就在那里安定下来。世界上法轮的萨尼娜人令人愉悦和令人愉快,那里出现了塔哈(tatlinghā),当它安定下来时在那里安息了。

与世界上可见形式有关的意图是令人愉快和愉快的,tahā出现时就出现,安定下来时就在那里安定下来。与声音有关的意图在世界上是令人愉快且令人愉快的,在taṇhā出现时,在那里出现,在安定时,它在那里安顿下来。与气味有关的意图在世界上是令人愉快和愉快的,tahā出现时就出现了,安定下来时就在那里了。与口味有关的意图在世界上是令人愉快和愉快的,tahā出现时就出现,安顿下来时就在那里安顿下来。这个世界上与身体现象有关的意图是令人愉快和愉快的,taṇhā出现时就出现,安顿下来时就在那里安顿下来。世界上与法法有关的意图是愉快和令人愉快的,tahā出现时就出现了,安顿下来时就在那里了。

世界上可见形式的塔哈(Taṇhā)是令人愉快和愉快的,塔哈(taṇhā)出现时就出现,安定下来时就在那里安定下来。世上的taṇhā令人愉悦且令人愉快,在那里出现taṇhā时出现,在它安定下来时就在那里安定下来。世界上散发气味的taṇhā令人愉悦且令人愉快,在那里出现taṇhā时,在沉淀时就在那里定居。 taṇhā在世界上的品味令人愉悦且令人愉快,在那里,taṇhā出现时就出现了,安顿下来时就在那里安家了。世俗身体上的tapleasanthā令人愉悦且令人愉快,那里出现了taṇhā,当它安定下来时就在那里安定了。世界上的法轮塔哈(Taṇhā)是令人愉快和愉快的,塔哈(taṇhā)在兴起时出现,在定居时在那里安定下来。
世界上可见形式的形容词是令人愉悦和令人愉快的,taṇhā在出现时出现,在定居时出现在那里。世界上的声音维纳拉令人愉悦且令人愉悦,那里出现了塔哈(tatlinghā),当它安定下来时在那里安息了。世界上的臭味维拉香气宜人,令人愉悦,那里有塔哈(ta,hā),当它出现时出现,当它安定下来时,它就在那里安定下来。世界上的味觉维拉乐是令人愉快和愉悦的,taṇhā出现时就出现,安定下来时就在那里安顿下来。世界上的身体现象之维拉拉令人愉悦且令人愉快,那里有塔哈(taṇhā),当它出现时出现,当它安定下来时,在那里安定下来。世界上法轮的维拉乐令人愉悦和令人愉快,那里有塔哈(taṇhā),当它出现时出现,当它安定下来时就在那里安顿下来。这就是所谓的比丘(dhikha·samudaya ariyasacca)。E3。 Nirodhasacca博览会

比丘(Bhikkhus),什么是dukkha-samudaya ariyasacca?正是这种taṇhā导致重生,与欲望和享受联系在一起,在这里或那里找到快乐,也就是说:kāma-taṇhā,bhava-taṇhā和vibhava-taṇhā。但是,比丘的这种taṇhā,在被抛弃时,在哪里被抛弃,在停止时,在何处停止呢?在这个看起来宜人且令人愉快的世界中,taṇhā在被抛弃时就被抛弃,在停止时就停止了。

世界上有什么令人愉快和令人愉快的东西?世界上的眼睛令人愉悦和令人愉快,那里的塔哈(taabandonedhā)在被抛弃时被抛弃,在停止时在那儿停下来。世界上的耳朵令人愉悦且令人愉悦,在塔哈(taṇhā)被抛弃时,它被抛弃,在停止时在那儿停止。世界上的鼻子令人愉悦且令人愉悦,在那里,taṇhā在被抛弃时被抛弃,在停止时在那里被停止。世界上的舌头是令人愉悦和令人愉快的,taṇhā在被抛弃时被抛弃,在停止时在那里被停止。世界上的卡雅人是令人愉快和愉快的,那里的塔哈(taṇhā)在被抛弃时就被抛弃,在停止时在那里就停止了。世界上的法力是令人愉快和愉悦的,在塔哈(taṇhā)被抛弃时被抛弃,在停止时在那里停止。

世界上可见的形式令人愉悦和令人愉快,在那里,taṇhā被抛弃时被抛弃,而在停止时在那里就停止了。世界上的声音令人愉悦和令人愉快,在那里,taṇhā被抛弃时被抛弃,而在停止时在那里就停止了。世界上的气味令人愉悦且令人愉快,那里的taṇhā被抛弃时被抛弃,而在停止时在那里停下来。世界上的口味令人愉悦和愉悦,那里的taṇhā被抛弃时被抛弃,而在停止时则在那里停下来。世界上的身体现象令人愉悦且令人愉快,在那里,taṇhā在被抛弃时被抛弃,在停止时在那里被停止。世界上的佛法令人愉悦和令人愉快,那里的塔哈(tawhenhā)在被抛弃时就被抛弃,在停止时就在那里停下来。

世界上的视线是令人愉快和愉快的,taṇhā在被抛弃时就被抛弃了,在停止时就在那里停了下来。世界上的耳朵观音是令人愉快和愉快的,tahā在被抛弃时就被抛弃了,在停止时就在那里停了下来。世界上的鼻子维尼那教徒令人愉悦且令人愉悦,那里的塔哈(taabandonedhā)在被抛弃时被抛弃,在停止时在那儿停止。世界上的舌头viññāisa令人愉悦且令人愉快,那里的taṇhā被抛弃时就被抛弃,而在停止时就在那里停下来。世界上的卡亚维尼那教徒令人愉悦且令人愉快,那里的塔哈(taṇhā)在被抛弃时就被抛弃,在停止时就在那里停下来。世界上的法力维纳尼亚人令人愉快和愉快,那里的塔哈(taṇhā)在被抛弃时被抛弃,在停止时在那儿停止。

世界上令人眼花sa乱的眼神令人愉悦,令人愉快,那里的塔哈(taṇhā)在被抛弃时被抛弃,在停止时在那儿停止。世界上的耳部香波令人愉悦且令人愉悦,那里的taṇhā被抛弃时被抛弃,而在停止时则在那里停下来。世界上的鼻子香气令人愉悦且令人愉快,那里的taṇhā被抛弃时被抛弃,而在停止时在那里就停止了。世界上的舌头香蒲令人愉悦且令人愉快,那里的塔哈(taṇhā)在被抛弃时就被抛弃,在停止时就在那里停下来。世界上的Kāya-samphassa令人愉悦且令人愉快,那里的taṇhā当被抛弃时被抛弃,而在停止时在那里就停止了。世界上的法力-samphassa令人愉悦且令人愉悦,那里的taṇhā被抛弃时被抛弃,而在停止时则在那里停下来。

世界范围内由眼球香气产生的吠陀陀令人愉悦且令人愉悦,那里的塔哈(taabandonedhā)在被抛弃时被抛弃,在停止时在那儿停止。世界范围内的耳香树出产的vedanā令人愉悦且令人愉悦,taṇhā在被抛弃时就被抛弃,在停止时就在那里停下来。世界上由鼻香蒲出生的吠陀陀令人愉悦且令人愉快,那里的塔哈(taṇhā)在被抛弃时被抛弃,在停止时在那儿停止。世界上以舌头香蒲出生的吠陀陀令人愉悦且令人愉快,那里的塔哈(tawhenhā)在被抛弃时被抛弃,在停止时在那儿停止。世界上kāya-samphassa所生的vedanā令人愉悦且令人愉快,在那里taṇhā被遗弃时被遗弃,而在停止时在那里被终止。世界上由法力-萨姆帕萨(mana-samphassa)出生的吠陀陀令人愉悦且令人愉快,那里的塔哈(taṇhā)在被抛弃时被抛弃,在停止时在那儿停止。比克胡斯,更不用说三年了。对于比丘人来说,以这种方式练习这四个satipaṭṭhānas的人两年,可能会得到以下两个结果之一:对可见现象的[完美]知识,或者如果还有一些紧贴的现象,那就是anāgāmita。

比丘斯,更不用说两年了。对于比丘人来说,以这种方式练习这四种法的人一年,可能会得到以下两种结果之一:要么是对可见现象的[完美]知识,要么是如果剩下一些坚持,那就是anāgāmita。

比丘斯,更不用说一年了。对于比丘人来说,以这种方式练习这四个satipaṭṭhānas达七个月之久,可以预期得到以下两个结果之一:要么是对可见现象的[完美]知识,要么剩下一些紧贴的anāgāmita。

比丘斯,更不用说七个月了。对于比丘人来说,以这种方式练习这四个satipaṭṭhānas达六个月之久,可能会期望得到以下两个结果之一:要么是对可见现象的[完美]知识,要么剩下一些紧贴的anāgāmita。

比克胡斯,更不用说六个月了。对于比丘人来说,以这种方式练习这四个satipaṭṭhānas达五个月之久,可能会期望得到以下两个结果之一:要么是对可见现象的[完美]知识,要么是剩下的紧贴的anāgāmita。

比克胡斯,更不用说五个月了。对于比丘人来说,以这种方式练习这四个satipaṭṭhānas的人四个月,可能会得到以下两个结果之一:对可见现象的[完美]知识,或者如果还有一些紧贴的现象,那就是anāgāmita。

比丘,别说四个月了。对于比丘人来说,以这种方式练习这四个satipaṭṭhānas的人三个月,可能会得到以下两个结果之一:对可见现象的[完美]知识,或者如果还有一些紧贴的现象,那就是anāgāmita。

比克胡斯,更不用说三个月了。对于比丘人来说,以这种方式练习这四个satipaṭṭhānas的人两个月,可能会得到以下两个结果之一:对可见现象的[完美]知识,或者如果还有一些紧贴的现象,那就是anāgāmita。

比丘,别说两个月了。对于比丘人来说,以这种方式练习这四个satipaṭṭhānas的人持续一个月,可能会得到以下两个结果之一:对可见现象的[完美]知识,或者如果还有一些紧贴的现象,那就是anāgāmita。

比克胡斯,更不用说一个月了。对于比丘人来说,以这种方式练习这四个satipaṭṭhānas的人,半个月之久,可能会期望得到以下两个结果之一:要么是对可见现象的[完美]知识,要么剩下一些紧贴的anāgāmita。

比丘,更别说半个月了。对于比丘斯人来说,以这种方式练习这四个satipaṭṭhānas的人一周,可能会得到以下两个结果之一:对可见现象的[完美]知识,或者如果还有一些紧贴的现象,那就是anāgāmita。

“比丘古斯,这是一条通往生命的道路,除了净化众生,克服悲伤和悲哀,杜卡多玛纳萨的消失,达到正确的道路,实现涅bb之路之外,这就是四条道路satipaṭṭhānas。”有人这样说过,并在所有这些基础上说过。

巴哈瓦就这样说了。比丘人很高兴地欢迎巴哈瓦的话。

COVID-19阴谋论声称,但病毒起源仍然是个谜。
关于该疾病的起源仍然没有确切的答案。

SARS-CoV-2是由武汉病毒研究所(WIV)合成的,SARS-CoV-2目前在全球造成200,000多例死亡,该研究所位于首次发现该疾病的城市。

https://srv1.worldometers.info/coronavirus/

上次更新时间:2020年7月7日格林尼治标准时间03:46

全球当前人口7,796,338,577-今年净人口增长41,950,204-今天88,229净人口增长今年72,305,991出生-152,072今日出生-恢复:6,736,391来自COVID-19冠状病毒大流行

世界人口

7,796,338,577当前世界人口72,305,991今年的出生人数152,072今天的出生人数30,355,787今年的死亡人数63,843今天的死亡41,950,204今年的净人口增长88,229今天的净人口增长

政府与经济学

$ 5,987,859,286今天的公共医疗保健支出$ 4,093,418,097今天的公共教育支出$ 1,859,296,432今天的公共军事支出40,705,493今年的汽车生产77,852,825今年的自行车生产129,019,444今年的计算机生产

社会与媒体

1,384,091发行新书名188,567,302今日发行的报纸264,602电视机今天在世界范围内销售2,583,525当今手机在售$ 115,640,926当今在视频游戏上的花费4,610,201,099当今世界上的互联网用户104,176,783,653今日在今天发送的电子邮件2,757,820今日在今天发送的电子邮件2,757,820博客在今天撰写的2,709,474,972T谷歌今天搜索环境

2,684,149今年的森林损失(公顷)3,613,590今年的土壤侵蚀损失(公顷)今年的18,665,512,242 CO2排放量(吨)6,193,564今年的沙漠化(公顷)5,054,143
今年的环境(吨)

餐饮

844,280,110世界营养不良的人1,695,698,367世界超重的人760,454,333肥胖的全球人12,139今天死于饥饿的人229,946,229美元与肥胖相关的钱
今天在美国的疾病$ 75,041,445用于减肥的钱
今天在美国的课程

2,252,564,073今年使用的水(百万升)434,607与水有关的死亡
今年的疾病799,752,172人无法获得医疗服务
安全的饮用水源

能源

185,275,685今日使用的能源(MWh),其中:157,717,125-来自不可再生能源(MWh)27,900,902-来自可再生能源(MWh)1,160,946,652,673今天的太阳能撞击(MWh)38,000,002今天的抽油(桶)1,503,742,375,161剩余的油(桶) )距石油使用年限(〜43年)15,682天1,094,925,015,906剩余天然气(桶)57,628天至天然气使用量4,315,085,478,838煤炭剩余(桶)煤炭结束148,796天

健康

6,699,792今年的传染病死亡251,622今年的季节性流感死亡3,922,862今年的5岁以下儿童死亡21,950,239今年的堕胎159,519母亲今年的出生期间死亡41,923,549艾滋病毒/艾滋病感染者867,588今年由艾滋病毒/艾滋病造成的死亡4,238,644死亡癌症今年506,228疟疾造成的死亡6,008,587,697香烟今天吸烟2,579,973吸烟今年造成的死亡1,290,801酒精引起的死亡今年553,433自杀今年206,462,975,849金钱今年花费在非法药物上696,674道路交通意外死亡

https://srv1.worldometers.info/coronavirus/

上次更新时间:2020年7月7日格林尼治标准时间03:46
冠状病毒病例:
11,740,105死亡
540,677

全球当前人口7,796,338,577-今年净人口增长41,950,204-今天88,229净人口增长今年72,305,991出生-152,072今日出生-恢复:6,736,391来自COVID-19冠状病毒大流行

出生,年老,疾病,疾病,死亡都可能是确定的!可能所有人都拥有冷静,安静,机敏,专心和安宁的头脑,并且清楚地了解一切都在变化!愿所有死者获得永恒的幸福作为最终目标并安息
当他们遵循佛陀的以下原话时,梅蒂亚娅被惊醒了:国家和地区没有COVID-19的任何情况1.科摩罗,2。朝鲜3。也门4。密克罗尼西亚联邦5。基里巴斯6。所罗门群岛7。库克群岛8。密克罗尼西亚9。童10。马绍尔群岛帕劳11。美属萨摩亚12。南佐治亚州13。南桑威奇群岛,14。圣赫勒拿岛,欧洲,15。奥兰群岛16.斯瓦尔巴特群岛17。扬马延群岛18。拉丁美洲19个非洲地区20个英属印度洋领地21个法国南部领地22个莱索托23个大洋洲24个圣诞岛25个科科斯(基林)群岛,26。希尔德岛27。麦当劳群岛28。纽埃29。诺福克岛30。皮特凯恩31。所罗门群岛32。托克劳33。美国小外岛34。瓦利斯群岛和富图纳群岛35.塔吉克斯坦36。土库曼斯坦37。图瓦卢38。瓦努阿图
因为他们遵循的是觉悟的佛经Metteyya觉醒者的原始话:
Dhammacakkappavattana Sutta 1。 Dasa raja dhamma,2。kusala3. Kuutadanta Sutta dana,4。priyavacana,5。阿尔萨卡里亚,6。 samanatmata,7。SamyuttaNikayaaryaor,ariyasammutidev。8。AggannaSutta,9。 j岛真纪十。 arya”或“ ariy,11.sammutideva,12。 Digha Nikaya,13。玛哈·苏达萨纳(Maha Sudassana),14。佳能Sutta,16。帕利·佳能(Pali Canon)和Suttapitaka,17。伊迪帕达(Iddhipada),18。 Lokiyadhamma和Lokuttaradhamma,19。布拉马维哈拉20。 Sangahavatthu,21。 Nathakaranadhamma,22。 Saraniyadhamma,23。 Adhipateyya Dithadhammikattha,24。杜克卡25。阿尼卡26。阿纳塔,27。轮回28。 Cakkamatti Sihananda Sutta,29.Chandagati,30.Dosagati,31。Mohagati,32.Bhayagati,33.Yoniso manasikara,34。布拉玛维哈·拉·桑加哈·瓦图35。 Nathakaranadhamma,36岁。SaraniyadhammaAdhipateyya,37岁。 Dithadhammikatth 38岁,马拉39岁,卡玛法则40岁。 dhammamahamatras,41.IV。观察法,42.阿萨玛达,43.萨萨梅达,44.纳拉梅达,45。 53.Sigalovada Sutta,54.Brahmajala Sutta,55.Vasettha Sutta在Majjhima Nikaya,56.Ambattha Sutta在Digha Nikaya给人们时间,给人们空间,不要乞求任何人留下,让他们漫游,这对你意味着什么永远是你的。

https://tricycle.org/magazine/buddhist-food-cupcake/

Word的饥饿斗争走向何方

Maṇimēkalai,“珠宝腰带,宝石腰带”
收到了魔法Atchaya Pathiram
(乞讨碗),它总是被装满。

觉醒的觉醒者的追随者Akshaya pathram Manimegalai说

“饥饿是最严重的疾病。”
“存在的全部秘密就是不要害怕。”

马尼梅卡莱(Manimekalai)将监狱改建为临终关怀中心,以帮助有需要的人,并向国王传授佛陀的佛法。在史诗的最后五个曲调中,佛教老师向她背诵四个圣Tru,十二个尼达纳斯和其他观点。

志愿者必须成为全职成员,以实现他精神上的Manimekala Akshya Pathram的愿景和抱负。必须致力于当前的事业,并参与Akshaya Patra的战略,增长和治理。

迄今为止的旅程以及未来在消除世界上儿童和成年人的饥饿的使命中所持有的东西。技术必须用于批量生产才能获得出色的结果。 Akshaya Patra的其他举措必须帮助弱势家庭的儿童和成年人实现梦想。

全世界所有国家的政府都为阿克沙雅·帕特拉的治理拨款,并下令邮政部门使用的所有面包车,警用面包车以可食用的食物包形式供应食品,蔬菜和食物,直到所有宵禁都被清除为止。

最先进的厨房必须成为研究的主题,并吸引来自世界各地的好奇游客。

与世界各国政府的伙伴关系印度和各邦政府,以及公司,个人捐助者和祝福者的持续支持,必须帮助Manimekali Akshya Pathram为数百万处于贫困状态的儿童和成人提供服务。每个醒着的时刻都花在寻找食物上。您的腹部胀大,四肢瘦弱,就像饥饿的孩子一样。饥饿不断而痛苦,但是您的喉咙比针眼还宽。找到食物后,就无法吞咽。连一口都没有。饥饿持续存在,您的搜索继续。这就是佛教传统中妓女的命运-饥饿的幽灵。这些可怜的灵魂之所以重生,是因为他们在前世生活中受到欲望,贪婪,愤怒和无知的驱使。虽然您可能会发现自己每天都在检查这些盒子中的一些,但是在佛教中,您必须将这样的恶习发挥到极致,以至于遭受如此折磨的生存-诸如嫉妒地犯下谋杀罪。因此,无需惊慌。在许多亚洲文化中,传统上都将食物留给饥饿的幽灵。但这并没有真正的帮助。事实证明,这些鬼魂并不是真正在寻找食物。或他们是,但他们的搜索被误导了。对鬼魂的渴望与食物无关,而与他们上一次在地球上所做的事情有关。他们有很多食物,但他们不能吃。像每一个宗教寓言一样,这里有一个重要的教训:这不是他们真正需要的食物。回到人类的世界,我们仍然希望食物能做很多事情,而不是养育我们的身体和满足我们的饥饿感。我们在充满欢乐和悲伤的时候转向食物。当一些奇妙的事情发生时,我们会一起吃晚餐庆祝。我们喝香槟,吃蛋糕,大饱口福。食物成为欢乐的一部分。反之亦然。向悲伤的人们提供食物的传统由来已久。我们团结起来为危机中的朋友提供饭食-您可能会在人生中的某个时刻注册了电子表格或电子邮件线程,以将饭食带给那些哀悼,康复或挣扎的人。在悲伤的时刻,我们本能地希望以切实的方式提供舒适。在很多情况下,我们都是用食物来做的。无论时间长短,食物都是存在的。在某种程度上,这是有道理的。出去庆祝加薪,周年纪念或毕业很有趣。当人们真正遭受痛苦时,他们应该担心的最后一件事就是聚餐,这是正确的。在这些悲剧或胜利的时刻,食物是值得而值得欢迎的盟友。问题就出在当赌注低得多时,我们用食物来安慰和奖励自己。终于我让孩子们睡觉了,现在我可以吃那些我一直在看的饼干了。今天的大聚会真是一团糟,是时候喝一杯大酒了。这些平凡的高低具有挑战性。但是他们不值得感到悲伤或庆祝。或者,真的,食物。相关:阅读有关食物的三轮车教collection的集合,我们也知道这一点。

想象一下出去吃晚饭来庆祝洗衣机的修理。或为晒伤严重的朋友送餐。听起来很荒谬。但是,我们仍然会为自己取得小的成功提供小额奖励,并为他们带来的小麻烦提供小小的安慰-它们经常涉及食物。我们不会为自己买纪念蛋糕,但是如果冰箱里有蛋糕,我们不妨切成薄片。或者,我们可能会发现自己一袋薯片或冰镇啤酒。这些中的每一个都很容易成为几百卡路里。更糟糕的是,通常在漫长的一天结束时,我们发现自己想要得到这种回报或安慰-这是我们身体最糟糕的时间。定期执行此操作,操作起来很快。当然,我们这样做是有原因的。食物是自然的奖励。想一想伊万·帕夫洛夫(Ivan Pavlov)和他对狗的经典调理的研究-他用食物训练它们。我们通常求助于舒适食品-富含淀粉和糖的食品-经过科学证明可以改善我们的情绪。有没有听说过有人说一种特别诱人的小吃“像裂纹”?吃美味的食物似乎会像上瘾的药物一样激活大脑的相同部分,甚至会导致天然鸦片的释放。研究表明,碳水化合物尤其会增加5-羟色胺的释放,5-羟色胺是体内促进情绪的化学物质。血清素越多,您的感觉就越好。脂肪食物是一样的。对2011年一项研究的参与者进行的大脑扫描显示,他们通过饲管向他们喂食了脂肪酸溶液或盐溶液,发现即使在运动后,获得脂肪酸的人在控制悲伤的大脑区域中的活动也较少听“悲伤的古典音乐”。 (是的,人们实际上是自愿参加这项研究的,其中包括悲伤的音乐和喂食管。)那么这有什么问题呢?至少比实际破解好,对吗?如果食物确实能改善我们的情绪,那不是一件好事吗?但是大多数都没有。还记得那些饥饿的幽灵吗?当他们品尝舌头上的食物时,他们会松一口气。研究告诉我们,您也是吗?您比饥饿的幽灵还幸运,因为至少您可以吞下巧克力。但是这种救济是暂时的。糟糕的日子仍然流连忘返,被布朗尼,椒盐脆饼或松饼所窒息。就像饥饿的幽灵一样,您并不是真正在寻找食物。鬼鬼真正想要的是摆脱欲望,贪婪,愤怒和无知所造成的虚空,尽管它们永远无法奏效,但他们仍在努力用食物来填补这种空虚的感觉。听起来很熟悉?不仅这些舒缓的零食还没有那么舒缓,而且当我们使用食物来舒缓压力并缓解压力时,我们是在卡路里负担最少的时候使用它。俄亥俄州立大学最近对58名健康的中年妇女进行的一项研究表明,在进食一顿高脂餐的前一天经历了一个或多个压力事件,实际上减慢了她们的新陈代谢。这组作者说,这不只是一点点-足以“每年增加近11磅”。压力似乎会导致身体发疯并紧紧抓住卡路里,以为以后可能需要它们。这可能是饥荒时期的生物遗留物,或者当我们不确定何时将矛头伸向下一个猛ear象时。无论我们今天受到的压力是什么,无论是病残的亲人,艰难的人际关系,经济负担还是工作糟糕,都可能不会使我们明天饿死。但是我们的身体还没有进化出了解差异的方法,而且情况变得越来越糟。出于任何原因暴饮暴食通常会导致同样的负面情绪状态,进而引发暴饮暴食。一项针对德国正常体重和超重女性的研究发现,吃高热量食物后,她们会感到悲伤,羞耻和焦虑,其中超重女性的情绪反应最为强烈。因此,当我们感到悲伤或压力过大时,我们就会暴饮暴食,而当我们过度饮食时,我们会变得更加悲伤和压力。在这两者之间,我们会增加体重,这也与抑郁症有关,并使一切恶化。这是“暴饮暴食,体重增加和情绪低落”的另一个恶性循环。相关:我尝试了佛教僧侣饮食法-奏效了,幸运的是,有很多方法可以应对压力。最健康的方法是采取步骤解决实际原因。这可能意味着面对一段不良关系的现实,或者寻找一份新工作,或者对那些过于疲倦的承诺不予接受。社会转移(基本上与朋友或家人一起闲逛)也很有效。实际上,在所有分散注意力的方法中,这似乎是最有效的。心理学家所谓的“以情感为导向的应对”是最危险的。这是当你责备自己,做白日梦,幻想,以其他方式沉思于痛苦的生活时。也许躺在床上听悲伤的音乐。不要那样做这通常会导致情绪化进食-也许是因为它本身无法发挥作用。糟糕透顶的人很少能让我们感觉好些。另一方面,冥想和正念(几分钟的纯净沉默与和平)已显示出极大的帮助。同样,减轻疲劳和焦虑的瑜伽研究非常有前途,甚至表明,瑜伽可以减少严重饮食失调者的饮食习惯。长期以来,体育锻炼可以改善我们的情绪,并且似乎也可以帮助我们消除焦虑。接触大自然可以帮助许多人。在找到适合自己的东西之前,您可能必须先尝试几件事。但是,不要让自己以食物为食。当然,您会不时地滑倒。这些是很难改变的习惯。但是,请仔细考虑一下您多长时间参与一次这些行为,并查看它们的本质,这是一个可能导致持久问题的临时解决方法。并记住饥饿的幽灵的教训。尚未解决的自我永远无法满足于食物。

♦摘自佛陀的饮食:古代减肥的艺术,塔拉·科特雷尔(Tara Cottrell)和丹·齐格蒙德(Dan Zigmond),©2016。

经Runach Press许可转载,该书是Hachette Book Group的子公司PBG Publishing的一个分支Perseus Books的烙印。

没有激情之火
没有仇恨之类的罪行,
没有悲伤像分离,
没有饥饿之类的疾病,
没有像自由的喜悦那样的喜悦。释迦牟尼佛曾有句著名的话:饿了就吃。累的时候睡觉。但是万物都适度-佛陀及时发现以避免饿死。

联合国新闻

超过8.2亿人遭受饥饿;联合国新报告揭示了“巨大'’全球挑战的顽固现实经济发展

联合国在周一发布的一份新报告中说,经过近十年的发展,过去三年中,遭受饥饿的人数缓慢增加,今天全球每九个人中就有一个遭受饥饿。

根据《 2019年世界粮食安全和营养状况》,这一事实凸显了到2030年实现可持续发展目标(SDG)零饥饿目标的“巨大挑战”。

该报告是在纽约举行的高级别政治论坛(HLPF)(联合国监测国家对可持续发展目标行动后续行动的主要平台)的边缘发布的,该报告按地区细分了统计数据,并显示非洲次区域的饥饿人口几乎增加了20%,这些地区的食物不足发生率也最高。

尽管拉丁美洲和加勒比的饥饿普遍性仍低于百分之七,但正在缓慢增加。在亚洲,食物不足影响了11%
人口。

尽管南亚在过去五年中取得了近15%的巨大进步,但它仍然是营养不足发生率最高的次区域。

联合国粮食及农业组织(FAO),国际农业发展基金(IFAD)的负责人说:“应对这些令人担忧的趋势的行动将不仅在规模上而且在多部门合作方面都必须更大胆。”联合国儿童基金会(UNICEF),世界粮食计划署(WFP)和世界

卫生组织(WHO)敦促他们为该报告撰写序言。

在经济增长落后的许多国家,饥饿在增加,特别是在中等收入国家和严重依赖国际初级商品贸易的国家。联合国年度报告还发现,在饥饿加剧的许多国家中,收入不平等现象正在加剧,这使得穷人,弱势群体或边缘化群体更加难以应对经济增速和经济下滑的状况。

联合国领导人说:“我们必须促进以穷人为中心的包容性和包容性的结构转型,以减少经济脆弱性为中心,并使自己走上终结饥饿,粮食不安全和一切形式营养不良的轨道。”粮食不安全
今年的报告更广泛地关注了粮食不安全的影响-除了饥饿。
它首次引入了第二个指标,用于监测关于中度或严重粮食不安全状况的可持续发展目标(目标2.1)的指标,该指标表明,世界上有17.2%的人口(即13亿人口)无法定期获得粮食“营养丰富的食物”。
该报告称:“即使他们不一定遭受饥饿,他们也面临各种形式的营养不良和健康不良的风险更大。中度和严重程度的粮食不安全状况相结合,使估计人数约为20亿,在每个大陆上,妇女在食物上的不安全感比男人略高。
低出生体重仍然是一个主要挑战关于儿童,该报告披露,自2012年以来,在降低低出生体重方面没有取得任何进展。
此外,尽管在过去的六年中,全球范围内受发育不良影响的五岁以下儿童数量减少了10%,但进展速度太慢,无法实现2030年将发育不良儿童数量减半的目标。
此外,在所有地区,特别是在学龄儿童和成人中,超重和肥胖继续增加。收入不平等增加了严重粮食不安全的可能性–联合国报告
为了维护粮食安全和营养,2019年报告强调了应对经济和社会政策的重要性,以抵消不利的经济周期带来的影响,同时避免削减基本服务。
它坚持认为,经济复苏的不平衡速度“正在破坏消除饥饿和营养不良的努力,在许多国家,由于饥饿加剧,
增长放缓或萎缩”,主要是在中等收入国家。

此外,经济不景气或经济衰退不成比例地破坏了不平等现象加剧的粮食安全和营养。

该报告以在经济动荡时期或为之作准备时必须采取哪些短期和长期政策以维护粮食安全和营养的指导为指导,例如将粮食安全和营养问题纳入以扶贫为目的的减贫工作中包容性的结构转型。解决印度的饥饿问题最高法院已同意审查一项诉状,即饥饿死亡继续吞噬生命权和社会结构的尊严,需要在全国范围内建立诸如社区厨房之类的“激进”新措施,为饥饿人口提供食物贫穷而饥饿。

由拉玛纳法官(N.V. Ramana)领导的法官周一向政府发出了由活动家阿南·达万(Aun Dhawan),伊桑·达万(Ishann Dhawan)和昆贾纳·辛格(Kunjana Singh)共同提起的请愿书,由倡导者阿诗玛·曼德拉(Ashima Mandla)和富扎伊尔·艾哈迈德·阿尤比(Fuzail Ahmad Ayyubi)代表。国家资助的社区Asskhaya Patra厨房必须是所有国家的新颖概念。为了与饥饿和营养不良危机作斗争,每个地方都必须拥有Akshaya Patra厨房以及现有的酒店和面包房。

https://www.ancient-buddhist-texts.net/English-Texts/Buddhist-Legends/15-05.htm

本书十五。幸福,Sukha VaggaXV。 5.佛陀喂养饥饿的饥饿者01203。饥饿是最大的痛苦。众生是苦难的主要根源;

如果一个人完全理解这一点,他就获得了至高无上的涅bb。这是老师在Āḷavi居住期间参考某个外行门徒时发出的宗教指导。

有一天,当老师坐在Jetavana {3.262}的香水商会席卷黎明时,对世界进行了调查,他在Āḷavi看到一个可怜的人。意识到他拥有实现Conversion依之果的必要才能,他与五百名僧侣组成了陪伴团,前往toavi。

Āḷavi的居民直接邀请老师为他们的客人。那个可怜的人还听说老师已经到了,他决定去听老师讲法律。但是那天[30.75]一天,他的一头牛错了。所以他心里想:“我要找那头牛,还是我去听法律?”他得出以下结论:“我将首先寻找那头牛,然后去听法律。”因此,清晨,他开始寻找牛.oxavi的居民为由佛陀主持的僧侣会提供座位,并为他们提供食物,饭后拿起老师的碗,他可能会说感恩的话。老师说:“为了我的缘故,他经过三十个联赛的旅程已经进入森林,寻找他丢失的牛。直到他回来,我才能宣讲法律。”他保持了和平。在白天的时候,那个可怜的人找到了他的公牛,径直将公牛赶回了牛群。然后他心想:“即使我无能为力,我至少也要对老师表示敬意。”因此,尽管他被饥饿的痛苦所压迫,但他决定不回家,而是迅速去找老师,并向老师表示了敬意,一边恭敬地坐了下来。当可怜的人来到老师面前时,老师对施舍的管理人员说:“僧侣会众上方还有剩余的食物吗?” “牧师,食物没有被触及。” “那么,为这个可怜的人提供食物。”因此,当管理员在老师指示的位置为那个穷人提供了座位时,他会尽职地为他提供米粥和其他软硬食物。那个穷人吃完饭后,他漱了口((被告知,除了这一例外,塔萨加塔的三个Pi {akas {3.263}中没有其他人询问过食物的供应)。一旦穷人的身体痛苦得到缓解,他的思想就会变得平静。然后,老师有序地宣讲律法,一个接一个地阐述四个圣Tru。在课程结束时,在man依的果子中建立了这个穷人。

然后,老师说出了感恩的话,并从座位上站起来离开了。众人陪着他走了一点路,然后转过身来。陪伴老师的和尚非常愤慨,说:“弟兄们,请考虑一下老师的所作所为。以前没有发生过这种事情。但是今天,老师看到一个可怜的人,询问了食物的供应,并指示将食物提供给另一个人。”老师转过身,停了下来,[30.76]说:“和尚,你在说什么?”当他听到他们在说什么时,他对他们说:“即使如此,和尚。当我参加三十个联赛的旅程,这是一个漫长而艰难的旅程时,我之所以唯一来到这里,是因为我看到这个外行门徒拥有实现Conversion依之果的必要能力。清晨,这个人因饥饿的痛苦而受压迫,去了森林,在森林里度过了一天,寻找他丢失的牛。

因此,我对自己想:“如果我在这个人正遭受饥饿之苦的时候向他宣讲律法,他将无法理解。”因此,正是我做了我所做的。僧侣,没有像饥饿的苦难这样的苦难。”如此说来,他宣告了以下的节203。

饥饿是最大的痛苦。众生是苦难的主要根源;

如果一个人完全理解这一点,他就获得了至高无上的涅bb。

恐惧

Matteyya有意识地唤醒了什么
报价告诉我们关于恐惧?

用恐惧换取自由。

“即使是一个明智地生活的人,也不必惧怕死亡。”

“存在的全部秘密就是不要害怕。

永远不要担心会变成什么样,您一个人都不要依赖。只有当您拒绝所有帮助时,您才能获得释放。”

“当一个人不喜欢邪恶的感觉时,当一个人感到平静时,一个人会听取良好的教义而感到高兴;当一个人拥有这些感觉并欣赏它们时,就会无所畏惧。

痛苦是礼物
与其避免,
学习拥抱它。
没有痛苦
没有增长”友人

https://tricycle.org/magazine/buddhist-food-cupcake/

给人们时间。
给人们空间。
不要乞求任何人留下。
让他们漫游。对您有何意义
永远是你的。

Sukha Vagga幸福

佛陀喂养饥饿的人

饥饿是最大的痛苦。众生是苦难的主要根源;
如果一个人完全理解这一点,他就获得了至高无上的涅bb。

佛陀的理想可以解决当今世界面临的挑战。

佛陀的八重道路显示了通往社会和国家福祉的道路。

Maṇimēkalai,“珠宝腰带,宝石腰带”
收到了魔幻般的Atchaya Pathiram
(乞讨碗),它总是被装满。

觉醒的觉醒者的追随者Akshaya pathram Manimegalai说
“饥饿是最严重的疾病。”
“存在的全部秘密就是不要害怕。”

没有激情之火
没有仇恨之类的罪行,
没有悲伤像分离,
没有饥饿之类的疾病,
没有像自由的喜悦那样的喜悦。
释迦牟尼佛

禅宗有句著名的话:饿了就吃。累的时候睡觉。
但是万物都适度-佛陀及时发现以避免饿死。

马尼梅卡莱(Manimekalai)将监狱改建为临终关怀中心,以帮助有需要的人,并向国王传授佛陀的佛法。在史诗的最后五部曲中。

佛教老师向她背诵了四个高尚的真理,十二个尼达纳斯和其他观念。

志愿者必须成为全职成员,以实现他精神上的Manimekala Akshya Pathram的愿景和抱负。必须致力于当前的事业,并参与Akshaya Patra的战略,增长和治理。

迄今为止的旅程以及未来在消除世界上儿童和成年人的饥饿的使命中所持有的东西。必须在大规模生产中使用技术才能获得出色的结果。 Akshaya Patra的其他举措必须帮助弱势家庭的儿童和成年人实现梦想。

全世界所有国家的政府都为阿克沙雅·帕特拉的治理拨款,并下令邮政部门使用的所有面包车,警用面包车以可食用的食物包形式供应食品,蔬菜和食物,直到所有宵禁都被清除为止。

最先进的厨房必须成为研究的主题,并吸引来自世界各地的好奇游客。

与世界各国政府,印度和各个州政府的合作伙伴关系,以及公司,个人捐助者和祝福者的持续支持,必须提供帮助
Manimekali Akshya Pathram可以为数百万名贫困儿童和成人提供服务。

想象一下一种生活,您的每一个清醒时刻都花在寻找食物上。

腹部胀大,四肢瘦弱如饥饿
孩子的。你的饥饿无休止,痛苦无比,但是你的喉咙却没有
比针眼还宽找到食物后,就无法吞咽。连一口都没有。饥饿持续存在,您的搜索继续。
这就是佛教传统中食人妖的命运-饥饿的幽灵。
这些可怜的人之所以如此重生,是因为他们在前世中受到欲望,贪婪,愤怒和无知的驱使。虽然您可能会发现自己每天都在检查这些盒子中的一些,但是在佛教中,您必须将这样的恶习发挥到极致,以至于遭受如此折磨的生存-诸如嫉妒地犯下谋杀罪。因此,无需惊慌。

在许多亚洲文化中,传统的做法是为饥饿的鬼魂提供食物。但这并没有真正的帮助。事实证明,这些鬼魂并不是真正在寻找食物。

或他们是,但他们的搜索被误导了。对鬼魂的渴望与食物无关,而与他们上一次在地球上所做的事情有关。他们有很多食物,但他们不能吃。像每个宗教寓言一样,这里有一个重要的教训:这不是他们真正需要的食物。

回到人类领域,我们仍然希望食物能做的不仅仅是滋养我们的身体和满足我们的饥饿感。我们在充满欢乐和悲伤的时候转向食物。当一些奇妙的事情发生时,我们会一起吃晚餐庆祝。我们喝香槟,吃蛋糕,大饱口福。食物成为欢乐的一部分。

反之亦然。向悲伤的人们提供食物的传统由来已久。我们团结起来为危机中的朋友提供饭食-您可能会在人生中的某个时刻注册了电子表格或电子邮件线程,以将饭食带给那些哀悼,康复或挣扎的人。在悲伤的时刻,我们本能地希望以切实的方式提供舒适。很多时候,我们都用食物来做。那里有食物,无论是好时光还是坏时光。在某种程度上,这是有道理的。出去庆祝加薪,周年纪念或毕业很有趣。当人们真正遭受痛苦时,他们应该担心的最后一件事就是聚餐,这是正确的。在这些悲剧或胜利的时刻,食物是值得和值得欢迎的盟友。

问题在于当赌注低得多时,我们用食物来安慰自己并获得回报。最后
我让孩子们睡觉了,现在我可以吃那些我一直在看的饼干了。
今天的大聚会真是一团糟,是时候喝一杯大酒了。这些平凡的高低具有挑战性。但是他们不值得感到悲伤或庆祝。或者,真的,食物。

联合国新闻

超过8.2亿人遭受饥饿;联合国的新报告揭示了“巨大”全球挑战的顽固现实。

恐惧

Matteyya有意识地唤醒了什么
报价告诉我们关于恐惧?

用恐惧换取自由。

“即使是一个明智地生活的人,也不必惧怕死亡。”

“存在的全部秘密就是不要害怕。

永远不要担心会变成什么样,您一个人都不要依赖。只有当您拒绝所有帮助时,您才能获得释放。”

“当一个人不喜欢邪恶的感觉时,当一个人感到平静时,一个人会听取良好的教义而感到高兴;当一个人拥有这些感觉并欣赏它们时,就会无所畏惧。

痛苦是礼物
与其避免,
学习拥抱它。
没有痛苦
没有增长”

当世界在应对非凡挑战时,他们的持久解决方案可能来自佛陀的理想。佛陀在他在鹿野苑的第一次讲道中,提到了希望和目的。对于佛陀来说,这是消除人类痛苦的方法。

我们必须抓住时机,尽一切努力增加人们的希望。

如果你给佛教徒杯形蛋糕
tricycle.org
如果给佛教徒杯形蛋糕…
摘录自塔拉·科特雷尔(Tara Cottrell)和丹·齐格蒙德(Dan Zigmond)的新书《佛陀》




Last updated: July 07, 2020, 03:46 GMT


Coronavirus Cases:
11,740,105
Deaths:
540,677


7,796,338,577
Current World Population-41,950,204 Net population growth this year- 88,229Net population growth today 72,305,991 Births this year-152,072 Births today-Recovered: 6,736,391
from COVID-19 Coronavirus Pandemic



May all be Happy, Well and Secure!

May all live Long!

May all have calm, quiet, alert, attentive and equanimity Mind with a clear understanding that Everything is Changing!romanalipyAH devanAgarIlipyAm parivartanam
Words of the Metteyya Awakened One with Awareness
from
Free Online step by step creation of Virtual tour in 3D Circle-Vision 360° for Kushinara Nibbana Bhumi Pagoda

This
outline displays the publication of books in the Devan±gari-script
edition of the Chaμμha Saag±yana (Sixth Council) Tipiμaka. The names of
the volumes are displayed in italics with the suffix “-p±1⁄4i”
indicating the volume is part of the root Tipiμaka, rather than
commentarial literature. This outline lists the root volumes only.Please
note: These books are in P±li only, in Devan±gari script, and are not
for sale.

No set of English translations is available. For further information please see: www.tipitaka.org

(Three divisions, printed in 5 books)

Sutta Vibhaaga [two books containing rules for the bhikkhus and bhikkhunis, outlining eight classes of offences]

Tipiμaka (three “baskets”)

Sutta Piμaka
(Five nik±yas, or collections)
The Sutta Piṭaka contains the essence of the Buddha’s teaching
regarding the Dhamma. It contains more than ten thousand suttas. It is
divided in five collections called Nikāyas (A multitude, assemblage; a
collection; a class, order, group; an association, fraternity,
congregation; a house, dwelling).

Dīgha Nikāya[dīgha: long] The
Dīgha Nikāya gathers 34 of the longest discourses given by the Buddha.
There are various hints that many of them are late additions to the
original corpus and of questionable authenticity.

Majjhima Nikāya
[majjhima:
medium] The Majjhima Nikāya gathers 152 discourses of the Buddha of
intermediate length, dealing with diverse matters.

Saṃyutta Nikāya
[samyutta:
group] The Saṃyutta Nikāya gathers the suttas according to their
subject in 56 sub-groups called saṃyuttas. It contains more than three
thousand discourses of variable length, but generally relatively short.

Aṅguttara Nikāya
[aṅg:
factor | uttara: additionnal] The Aṅguttara Nikāya is subdivized in
eleven sub-groups called nipātas, each of them gathering discourses
consisting of enumerations of one additional factor versus those of the
precedent nipāta. It contains thousands of suttas which are generally short.

Khuddaka Nikāya
[khuddha:
short, small] The Khuddhaka Nikāya short texts and is considered as
been composed of two stratas: Dhammapada, Udāna, Itivuttaka, Sutta
Nipāta, Theragāthā-Therīgāthā and Jātaka form the ancient strata, while
other books are late additions and their authenticity is more
questionable.

Sutta Piμaka
(Five nik±yas, or collections)
1. D2gha-nik±ya [34 suttas; 3 vaggas, or chapters (each a book)]
(1) S2lakkhandavagga-p±1⁄4i (13 suttas)
(2) Mah±vagga-p±1⁄4i (10 suttas)
(3) P±μikavagga-p±1⁄4i (11 suttas)
2. Majjhima-nik±ya [152 suttas;15 vaggas; divided in 3 books,
5 vaggas each, known as paoo±sa (‘fifty’)]
(1) M3lapaoo±ssa-p±1⁄4i (the ‘root’ fifty)
1. M3lapariy±yavagga (10 suttas)
2. S2han±davagga (10 suttas)
3. Tatiyavagga (10 suttas)
4. Mah±yamakavagga (10 suttas)
5. C31⁄4ayamakavagga (10 suttas)
(2) Majjhimapaoo±sa-p±1⁄4i (the ‘middle’ fifty)
6. Gahapati-vagga (10 suttas)
7. Bhikkhu-vagga (10 suttas)
8. Paribb±jaka-vagga (10 suttas)
9. R±ja-vagga (10 suttas)
10. Br±hmana-vagga (10 suttas)
(3) Uparipaoo±sa-p±1⁄4i (means ‘more than fifty’)
11. Devadaha-vagga (10 suttas)
12. Anupada-vagga (10 suttas)
13. Suññata-vagga (10 suttas)
14. Vibhaaga-vagga (12 suttas)
15. Sa1⁄4±yatana-vagga (10 suttas)
3. Sa1⁄2yutta-nik±ya [2,904 (7,762) suttas; 56 sa1⁄2yuttas; 5 vaggas; divided
into 6 books]
(1) Sag±thavagga-sa1⁄2yutta-p±1⁄4i (11 sa1⁄2yuttas)
(2) Nid±navagga-sa1⁄2yutta-p±1⁄4i (10 sa1⁄2yuttas)
(3) Khandavagga-sa1⁄2yutta-p±1⁄4i (13 sa1⁄2yuttas)
(4) Sa1⁄4±yatanavagga-sa1⁄2yutta-p±1⁄4i (10 sa1⁄2yuttas)
(5) Mah±vagga-sa1⁄2yutta-p±1⁄4i Vol I ( 6 sa1⁄2yuttas)
(6) Mah±vagga-sa1⁄2yutta-p±1⁄4i Vol II ( 6 sa1⁄2yuttas)
4. Aaguttara-nik±ya [9,557 suttas; in11 nip±tas, or groups, arranged purely
numerically; each nip±ta has several vaggas; 10 or more suttas in
each vagga; 6 books]
(1) Eka-Duka-Tika-nipata-p±1⁄4i (ones, twos, threes)
(2) Catukka-nipata-p±1⁄4i (fours)
(3) Pañcaka-nipata-p±1⁄4i (fives)
(4) Chakka-Sattaka-nipata-p±1⁄4i (sixes, sevens)
(5) Aμμhaka-Navaka-nipata-p±1⁄4i (eights, nines)
(6) Dasaka-Ekadasaka-nipata-p±1⁄4i (tens, elevens)
5. Khuddaka-nik±ya [the collection of small books, a miscellaneous gather-
ing of works in 18 main sections; it includes suttas, compilations of
doctrinal notes, histories, verses, and commentarial literature that has
been incorporated into the Tipiμaka itself.; 12 books]
(1) Kuddhakap±tha,Dhammapada & Ud±na-p±1⁄4i
1. Kuddhakap±tha (nine short formulae and suttas, used as a training manual for
novice bhikkhus)
2. Dhammapada (most famous of all the books of the Tipiμaka; a collection of 423
verses in 26 vaggas)
3. Ud±na (in 8 vaggas, 80 joyful utterances of the Buddha, mostly in verses, with
some prose accounts of the circumstances that elicited the utterance)
(2) Itivuttaka, Suttanip±ta-p±1⁄4i
4. Itivuttaka (4 nip±tas, 112 suttas, each beginning, “iti vutta1⁄2 bhagavata” [thus was
said by the Buddha])
5. Suttanip±ta (5 vaggas; 71 suttas, mostly in verse; contains many of the best
known, most popular suttas of the Buddha
(3) Vim±navatthu, Petavatthu, Therag±th± & Therig±th±-p±1⁄4i
6. Vim±navatthu (Vim±na means mansion; 85 poems in 7 vaggas about acts of
merit and rebirth in heavenly realms)
7. Petavatthu (4 vaggas, 51 poems describing the miserable beings [petas] born in
unhappy states due to their demeritorious acts)
8. Therag±th± (verses of joy and delight after the attainment of arahatship from 264
elder bhikkhus; 107 poems, 1,279 g±thas)
9. Therig±th± (same as above, from 73 elder nuns; 73 poems, 522 g±thas)
(4) J±taka-p±1⁄4i, Vol. I
(5) J±taka-p±1⁄4i, Vol II
10. J±taka (birth stories of the Bodisatta prior to his birth as Gotama Buddha; 547
stories in verses, divided into nip±ta according to the number of verses required to
tell the story. The full J±taka stories are actually in the J±taka commentaries that
explain the story behind the verses.
(6) Mah±nidessa-p±1⁄4i
(7) C31⁄4anidessa-p±1⁄4i
11. Nidessa (commentary on two sections of Suttanip±ta)
Mah±nidessa: commentary on the 4th vagga
C31⁄4anidessa: commentary on the 5th vagga and
the Khaggavis±oa sutta of the 1st vagga
(8) Paμisambhid±magga-p±1⁄4i
12. Paμisambhid±magga (an abhidhamma-style detailed analysis of the Buddha’s
teaching, drawn from all portions of the Vin±ya and Sutta Piμakas; three vaggas,
each containing ten topics [kath±])
(9) Apad±na-p±1⁄4i, Vol. I
13. Apad±na (tales in verses of the former lives of 550 bhikkhus and 40 bhikkhunis)
(10) Apad±na, Buddhava1⁄2sa & Cariy±piμaka-p±1⁄4i
14. Buddhava1⁄2sa (the history of the Buddhas in which the Buddha, in answer to a
question from Ven. Sariputta, tells the story of the ascetic Sumedha and D2paakara
Buddha and the succeeding 24 Buddhas, including Gotama Buddha.)
15. Cariy±piμaka (35 stories from the J±taka arranged to illustrate the ten p±ram2)
(11) Nettippakarana, Peμakopadesa-p±1⁄4i
16. Nettippakarana (small treatise setting out methods for interpreting and explain-
ing canonical texts)
17. Peμakopadesa (treatise setting out methods for explaining and expanding the
teaching of the Buddha)
(12) Milindapañha-p±1⁄4i
18. Milinda-pañha (a record of the questions posed by King Milinda and the
answers by Ven. Nagasena; this debate took place ca. 500 years after the
mah±parinibb±na of the Buddha)
Abhidhamma Piμaka
[Seven sections of systematic, abstract exposition of all dhammas; printed in
12 books]
1. Dhammasaagao2
(enumeration of the dhammas)
(1) Dhammasaagao2-p±1⁄4i
2. Vibhaaga-p±1⁄42
(distinction or analysis of dhammas)
(2) Vibhaaga-p±1⁄42
3. Dh±tukath±
(discussion of elements; these 1st three sections form a trilogy that
must be digested as a basis for understanding Abhidhamma)
4. Puggalapaññatti
(designation of individuals; ten chapters: the 1st dealing with single
individuals, the 2nd with pairs, the 3rd with groups of three, etc.
(3) Dh±tukath±-Puggalapaññatti-p±1⁄42
5. Kath±vatthu-p±1⁄42
(points of controversy or wrong view; discusses the points raised and
settled at the 3rd council, held at the time of Aœoka’s reign, at Patna)
(4) Kath±vatthu-p±1⁄42
6. Yamaka-p±1⁄42
(book of pairs; a use of paired, opposing questions to resolve ambi-
guities and define precise usage of technical terms)
(5) Yamaka-p±1⁄42, Vol I
(6) Yamaka-p±1⁄42, Vol II
(7) Yamaka-p±1⁄42, Vol III
7. Paμμh±na
(book of relations; the elaboration of a scheme of 24 conditional
relations [paccaya] that forms a complete system for understanding
the mechanics of the entire universe of Dhamma)
(8) Paμμh±na-p±1⁄4i, Vol I
(9) Paμμh±na-p±1⁄4i, Vol II
(10) Paμμh±na-p±1⁄4i, Vol III
(11) Paμμh±na-p±1⁄4i, Vol IV
(12) Paμμh±na-p±1⁄4i, Vol V
(1) P±r±jika-p±1⁄4i Bhikku
p±r±jik± (expulsion) 4
saaghadises± (meetings of the Sangha) 13
aniyat± (indeterminate) 2
nissagiy± p±cittiy± (expiation with forfeiture) 30
(2) P±cittiya-p±1⁄4i
suddha p±cittiy± (ordinary expiation) 92
p±tidesaniy± (confession re: alms food) 4
sekhiya (concerning etiquette & decorum) 75
adhikaraoasamath± (legal process) 7
(concludes with bhikkuni vinaya rules) ______Bhikkhuni
2. Khandaka [two books of rules and procedures]
(3) Mah±vagga-p±1⁄4i (10 sections [khandhakas]; begins with historical accounts of the
Buddha’s enlightenment, the first discourses and the early growth of the Sangha;
outlines the following rules governing the actions of the Sangha:
1. rules for admission to the order (upasampad±)
2. the uposatha meeting and recital of the p±timokkha
3. residence during the rainy season (vassa)
4. ceremony concluding the vassa, called pav±rao±
5. rules for articles of dress and furniture
6. medicine and food
7. annual distribution of robes (kaμhina)
8. rules for sick bhikkhus, sleeping and robe material
9. mode of executing proceedings of the Sangha
10. proceedings in cases of schism
(4) C31⁄4avagga-p±1⁄4i (or Cullavagga) (12 khandakas dealing with further rules and proce-
dures for institutional acts or functions, known as saaghakamma:
1. rules for dealing with offences that come before the Sangha
(saagh±disesa)
2. procedures for putting a bhikkhu on probation
3. procedures for dealing with accumulation of offences by a bhikkhu
4. rules for settling legal procedures in the Sangha
5. misc. rules for bathing, dress, etc.
6. dwellings, furniture, lodging, etc.
7. schisms
8. classes of bhikkhus and duties of teachers & novices
9. exclusion from the p±timokkha
10. the ordination and instruction of bhikkhunis
11. account of the 1st council at R±jagaha
12. account of the 2nd council at Ves±li
3. Pariv±ra-p±1⁄4i [a summary of the vinaya, arranged as a
catechism for instruction and examination]
(5) Pariv±ra-p±1⁄4i The fifth book of vinaya serves as a kind of manual enabling the reader
to make an analytical survey of the whole of Vinaya Piμaka.

Sutta Piṭaka -Digha Nikāya DN 9 -
Poṭṭhapāda Sutta
{excerpt}
— The questions of Poṭṭhapāda — Poṭṭhapāda asks various questions reagrding the nature of Saññā. Note: plain texts

Now,
lord, does perception arise first, and knowledge after; or does
knowledge arise first, and perception after; or do perception &
knowledge arise simultaneously?

Potthapada, perception arises
first, and knowledge after. And the arising of knowledge comes from the
arising of perception. One discerns, ‘It’s in dependence on this that my
knowledgehas arisen.’ Through this line of reasoning one can realize
how perception arises first, and knowledge after, and how the arising of
knowledge comes from the arising of perception.DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[
mahā+satipaṭṭhāna ] This sutta is widely considered as a the main
reference for meditation practice. Note: infobubbles on all Pali words

English Introduction I. Observation of Kāya
   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajañña
   D. Section on repulsiveness
   E. Section on the Elements
   F. Section on the nine charnel grounds

II. Observation of Vedanā

Introduction

Thus have I heard: 


On
one occasion, the Bhagavā was staying among the Kurus at
Kammāsadhamma,a market town of the Kurus. There, he addressed the
bhikkhus:

– Bhikkhus.
– Bhaddante answered the bhikkhus. The Bhagavā said: 


This, bhikkhus, is the path that leads to nothing but the purification
of beings, the overcoming of sorrow and lamentation, the disappearance
of dukkha-domanassa, the attainment of the right way, the realization of
Nibbāna, that is to say the four satipaṭṭhānas.

Which four?
Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world
He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having
given up abhijjhā-domanassa towards the world. He dwells observing citta
in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa
towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

I. Kāyānupassanā
A. Section on ānāpāna
And
how, bhikkhus, does a bhikkhu dwell observing kāya in kāya? Here,
bhikkhus, a bhikkhu, having gone to the forest or having gone at the
root of a tree or having gone to an empty room, sits down folding the
legs crosswise, setting kāya upright, and setting sati parimukhaṃ. Being
thus sato he breathes in, being thus sato he breathes out. Breathing in
long he understands: ‘I am breathing in long’; breathing out long he
understands: ‘I am breathing out long’; breathing in short he
understands: ‘I am breathing in short’; breathing out short he
understands: ‘I am breathing out short’; he trains himself: ‘feeling the
whole kāya, I will breathe in’; he trains himself: ‘feeling the whole
kāya, I will breathe out’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe out’.

Just as, bhikkhus, a
skillful turner or a turner’s apprentice, making a long turn,
understands: ‘I am making a long turn’; making a short turn, he
understands: ‘I am making a short turn’; in the same way, bhikkhus, a
bhikkhu, breathing in long, understands: ‘I am breathing in long’;
breathing out long he understands: ‘I am breathing out long’; breathing
in short he understands: ‘I am breathing in short’; breathing out short
he understands: ‘I am breathing out short’; he trains himself: ‘feeling
the whole kāya, I will breathe in’; he trains himself: ‘feeling the
whole kāya, I will breathe out’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe out’.

Thus he dwells observing
kāya in kāya internally, or he dwells observing kāya in kāya externally,
or he dwells observing kāya in kāya internally and externally; he
dwells observing the samudaya of phenomena in kāya, or he dwells
observing the passing away of phenomena in kāya, or he dwells observing
the samudaya and passing away of phenomena in kāya; or else,
[realizing:] “this is kāya!” sati is present in him, just to the extent
of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling
to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
kāya in kāya. 


B. Section on postures

Furthermore,
bhikkhus, a bhikkhu, while walking, understands: ‘I am walking’, or
while standing he understands: ‘I am standing’, or while sitting he
understands: ‘I am sitting’, or while lying down he understands: ‘I am
lying down’. Or else, in whichever position his kāya is disposed, he
understands it accordingly. 


Thus he dwells observing kāya in
kāya internally, or he dwells observing kāya in kāya externally, or he
dwells observing kāya in kāya internally and externally; he dwells
observing the samudaya of phenomena in kāya, or he dwells observing the
passing away of phenomena in kāya, or he dwells observing the samudaya
and passing away of phenomena in kāya; or else, [realizing:] “this is
kāya!” sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya. 
Thus he
dwells observing kāya in kāya internally, or he dwells observing kāya
in kāya externally, or he dwells observing kāya in kāya internally and
externally; he dwells observing the samudaya of phenomena in kāya, or he
dwells observing the passing away of phenomena in kāya, or he dwells
observing the samudaya and passing away of phenomena in kāya; or else,
[realizing:] “this is kāya!” sati is present in him, just to the extent
of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling
to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
kāya in kāya. 


C. Section on sampajañña

Furthermore,
bhikkhus, a bhikkhu, while approaching and while departing, acts with
sampajañña, while looking ahead and while looking around, he acts with
sampajañña, while bending and while stretching, he acts with sampajañña,
while wearing the robes and the upper robe and while carrying the bowl,
he acts with sampajañña, while eating, while drinking, while chewing,
while tasting, he acts with sampajañña, while attending to the business
of defecating and urinating, he acts with sampajañña, while walking,
while standing, while sitting, while sleeping, while being awake, while
talking and while being silent, he acts with sampajañña. 


Thus
he dwells observing kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the samudaya o phenomena in kāya, or
he dwells observing the passing away of phenomena\ in kāya, or he
dwells observing the samudaya and passing away of phenomena in kāya; or
else, [realizing:] “this is kāya!” sati is present in him, just to the
extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not
cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells
observing kāya in kāya. 


D. Section on Repulsiveness

Furthermore,bhikkhus,
a bhikkhu considers this very body, from the soles of the feet up and
from the hair on the head down, which is delimited by its skin and full
of various kinds of impurities: “In this kāya, there are the hairs of
the head, hairs of the body, nails, teeth, skin, flesh, tendons, bones,
bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines,
mesentery, stomach with its contents, feces, bile, phlegm, pus, blood,
sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid and
urine.” 


Just as if, bhikkhus, there was a bag having two
openings and filled with various kinds of grain, such as hill-paddy,
paddy, mung beans, cow-peas, sesame seeds and husked rice. A man with
good eyesight, having unfastened it, would consider [its contents]:
“This is hill-paddy, this is paddy, those are mung beans, those are
cow-peas, those are sesame seeds and this is husked rice;” in the same
way, bhikkhus, a bhikkhu considers this very body, from the soles of the
feet up and from the hair on the head down, which is delimited by its
skin and full of various kinds of impurities: “In this kāya, there are
the hairs of the head, hairs of the body, nails, teeth, skin, flesh,
tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen,
lungs, intestines, mesentery, stomach with its contents, feces, bile,
phlegm, pus, blood, sweat, fat, tears, grease,
saliva, nasal mucus, synovial fluid and urine.”

Thus
he dwells observing kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the samudaya of phenomena in kāya,
or he dwells observing the passing away of phenomena in kāya, or he
dwells observing the samudaya and passing away of phenomena in kāya; or
else, [realizing:] “this is kāya!” sati is present in him, just to the
extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not
cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells
observing kāya in kāya. 


E. Section on the Elements

Furthermore,
bhikkhus, a bhikkhu reflects on this very kāya, however it is placed,
however it is disposed: “In this kāya, there is the earth element, the
water element, the fire element and the air element.” 


Just as,
bhikkhus, a skillful butcher or a butcher’s apprentice, having killed a
cow, would sit at a crossroads cutting it into pieces; in the same way,
bhikkhus, a bhikkhu reflects on this very kāya, however it is placed,
however it is disposed: “In this kāya, there is the earth element, the
water element, the fire element and the air element.”

Thus he
dwells observing kāya in kāya internally, or he dwells observing kāya in
kāya externally, or he dwells observing kāya in kāya internally and
externally; he dwells observing the samudaya of phenomena in kāya, or he
dwells observing the passing away of phenomena in kāya, or he dwells
observing the samudaya and passing away of phenomena in kāya; or else,
[realizing:] “this is kāya!” sati is present in him, just to the extent
of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling
to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
kāya in kāya.

F. Section on the nine charnel grounds
(1)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, one day dead, or two days dead or three days dead,
swollen, bluish and festering, he considers this very kāya: “This kāya
also is of such a nature, it is going to become like this, and is not
free from such a condition.” 


Thus he dwells observing kāya in
kāya internally, or he dwells observing kāya in kāya externally, or he
dwells observing kāya in kāya internally and externally; he dwells
observing the samudaya of phenomena in kāya, or he dwells observing the
passing away of phenomena in kāya, or he dwells observing the samudaya
and passing away of phenomena in kāya; or else, [realizing:] “this is
kāya!”\ sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

(2)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, being eaten by crows, being eaten by hawks, being
eaten by vultures, being eaten by herons, being eaten by dogs, being
eaten by tigers, being eaten by panthers, being eaten by various kinds
of beings, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.

Thus he dwells observing kāya in kāya internally, or
he dwells observing kāya in kāya externally, or he dwells observing kāya
in kāya internally and externally; he dwells observing the samudaya of
phenomena in kāya, or he dwells observing the passing away of phenomena
in kāya, or he dwells observing the samudaya and passing away of
phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present
in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing kāya in kāya.

(3)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a
charnel ground, a squeleton with flesh and blood, held together by
tendons, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.”


Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

(4)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
acharnel ground, a squeleton without flesh and smeared with blood,
heldtogether by tendons, he considers this very kāya: “This kāya also is
of such a nature, it is going to become like this, and is not free from
such a condition.” 


Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

(5)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, a squeleton without flesh nor blood, held together by
tendons, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.” 


Thus he dwells observing kāya in kāya internally,
or he dwells observing kāya in kāya externally, or he dwells observing
kāya in kāya internally and externally; he dwells observing the samudaya
of phenomena in kāya, or he dwells observing the passing away of
phenomena in kāya, or he dwells observing the samudaya and passing away
of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is
present in him, just to the extent of mere ñāṇa and mere paṭissati, he
dwells detached, and does not cling to anything in the world. Thus,
bhikkhus, a bhikkhu dwells observing kāya in kāya. 


(6)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, disconnected bones scattered here and there, here a
hand bone, there a foot bone, here an ankle bone, there a shin bone,
here a thigh bone, there a hip bone, here a rib, there a back bone, here
a spine bone, there a neck bone, here a jaw bone, there a tooth bone,
or there the skull, he considers this very kāya: “This kāya also is of
such a nature, it is going to become like this, and is not free from
such a condition.” 


Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

(7)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, the bones whitened like a seashell, he considers this
very kāya: “This kāya also is of such a nature, it is going to become
like this, and is not free from such a condition.” 


(8)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, heaped up bones over a year old, he considers this
very kāya: “This kāya also is of such a nature, it is going to become
like this, and is not free from such a condition.” 


Thus he
dwells observing kāya in kāya internally, or he dwells observing kāya in
kāya externally, or he dwells observing kāya in kāya internally and
externally; he dwells observing the samudaya of phenomena in kāya, or he
dwells observing the passing away of phenomena in kāya, or he dwells
observing the samudaya and passing away of phenomena in kāya; or else,
[realizing:] “this is kāya!” sati is present in him, just to the extent
of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling
to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
kāya in kāya.

(9)
Furthermore, bhikkhus, a bhikkhu, just as if
he was seeing a dead body, cast away in a charnel ground, rotten bones
reduced to powder, he considers this very kāya: “This kāya also is of
such a nature, it is going to become like this, and is not free from
such a condition.” 


Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the
passingaway of phenomena in kāya, or he dwells observing the samudaya
andpassing away of phenomena in kāya; or else, [realizing:] “this is
kāya!” sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

II. Observation of Vedanā

Introduction

Which
four? Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having
given up abhijjhā-domanassa towards the world. He dwells observing citta
in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa
towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

Thus
he dwells observing vedanā in vedanā internally, or he dwells observing
vedanā in vedanā externally, or he dwells observing vedanā in vedanā
internally and externally; he dwells observing the samudaya of phenomena
in vedanā, or he dwells observing the passing away of phenomena in
vedanā, or he dwells observing the samudaya and passing away of
phenomena in vedanā; or else, [realizing:] “this is vedanā!” sati is
present in him, just to the extent of mere ñāṇa and mere paṭissati, he
dwells detached, and does not cling to anything in the world. Thus,
bhikkhus, a bhikkhu dwells observing vedanā in vedanā.

(The Mirror of the Dhamma)

I
will expound the discourse on the Dhamma which is called Dhammādāsa,
possessed of which the ariyasāvaka, if he so desires, can declare of
himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no
more pettivisaya, no more state of unhappiness, of misfortune, of
misery, I am a sotāpanna, by nature free from states of misery, certain
of being destined to sambodhi.

And what, Ānanda, is that
discourse on the Dhamma which is called Dhammādāsa, possessed of which
the ariyasāvaka, if he so desires, can declare of himself: ‘For me,
there is no more niraya, no more tiracchāna-yoni, no more pettivisaya,
no more state of unhappiness, of misfortune, of misery, I am a
sotāpanna, by nature free from states of misery, certain of being
destined to sambodhi?

Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:
IV. Observation of Dhammas

A. Section on the Nīvaraṇas

And
furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in
dhammas? Here, bhikkhus, a bhikkhu dwells observing dhammas in dhammas
with reference to the five nīvaraṇas. And furthermore, bhikkhus, how
does a bhikkhu dwell observing dhammas in dhammas with reference to the
five nīvaraṇas?

Here, bhikkhus, a bhikkhu, there being
kāmacchanda present within, understands: “there is kāmacchanda within
me”; there not being kāmacchanda present within, he understands: “there
is no kāmacchanda within me”; he understands how the unarisen
kāmacchanda comes to arise; he understands how the arisen kāmacchanda is
abandoned; and he understands how the abandoned kāmacchanda does not
come to arise in the future.

Here, bhikkhus, a bhikkhu, there
being byāpāda present within, understands: “there is byāpāda within me”;
there not being byāpāda present within, he understands: “there is no
byāpāda within me”; he understands how the unarisen byāpāda comes to
arise; he understands how the arisen byāpāda is abandoned; and he
understands how the abandoned byāpāda does not come to arise in the
future.

Here, bhikkhus, a bhikkhu, there being thīnamiddhā
present within, understands: “there is thīnamiddhā within me”; there not
being thīnamiddhā present within, he understands: “there is no
thīnamiddhā within me”; he understands how the unarisen thīnamiddhā
comes to arise; he understands how the arisen thīnamiddhā is abandoned;
and he understands how the abandoned thīnamiddhā does not come to arise
in the future.

Here, bhikkhus, a bhikkhu, there being
uddhacca-kukkucca present within, understands: “there is
uddhacca-kukkucca within me”; there not being uddhacca-kukkucca present
within, he understands: “there is no uddhacca-kukkucca within me”; he
understands how the unarisen uddhacca-kukkucca comes to arise; he
understands how the arisen uddhacca-kukkucca is abandoned; and he
understands how the abandoned uddhacca-kukkucca does not come to arise
in the future

Here, bhikkhus, a bhikkhu, there being vicikicchā
present within, understands: “there is vicikicchā within me”; there not
being vicikicchā present within, he understands: “there is no vicikicchā
within me”; he understands how the unarisen vicikicchā comes to arise;
he understands how the arisen vicikicchā is abandoned; and he
understands how the abandoned vicikicchā does not come to arise in the
future.

Thus he dwells observing dhammas in dhammas internally,
or he dwells observing dhammas in dhammas externally, or he dwells
observing dhammas in dhammas internally and externally; he dwells
observing the samudaya of phenomena in dhammas, or he dwells observing
the passing away of phenomena in dhammas, or he dwells observing the
samudaya and passing away of phenomena in dhammas; or else, [realizing:]
“these are dhammas!” sati is present in him, just to the extent of mere
ñāṇa and mere paṭissati, he dwells detached, and does not cling to
anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
dhammas in dhammas, with reference to the five nīvaraṇas.

B. Section on the Khandhas

And
furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas
with reference to the five khandhas. And furthermore, bhikkhus, how does
a bhikkhu dwell observing dhammas in dhammas with reference to the five
khandhas?

Here, bhikkhus, a bhikkhu [discerns]: “such is rūpa,
such is the samudaya of rūpa, such is the passing away of rūpa; such is
vedanā, such is the samudaya of vedanā, such is the passing away of
vedanā; such is saññā, such is the samudaya of saññā, such is the
passing away of saññā; such is saṅkhāra, such is the samudaya of
saṅkhāra, such is the passing away of saṅkhāra; such is viññāṇa, such is
the samudaya of viññāṇa, such is the passing away of viññāṇa”.

Thus
he dwells observing dhammas in dhammas internally, or he dwells
observing dhammas in dhammas externally, or he dwells observing dhammas
in dhammas internally and externally; he dwells observing the samudaya
of phenomena in dhammas, or he dwells observing the passing away of
phenomena in dhammas, or he dwells observing the samudaya and passing
away of phenomena in dhammas; or else, [realizing:] “these are dhammas!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas,
with reference to the five khandhas.

C. Section on the Sense Spheres

And
furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas
with reference to the six internal and external āyatanas. And
furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in
dhammas with reference to the six internal and external āyatanas?

Here,
bhikkhus, a bhikkhu understands cakkhu, he understands rūpa, he
understands the saṃyojana which arises owing to these two, he
understands how the unarisen saṃyojana comes to arise, he understands
how the arisen saṃyojana is abandoned, and he understands how the
abandoned saṃyojana does not come to arise in the future.

He
understands sota, he understands sadda, he understands the saṃyojana
which arises owing to these two, he understands how the unarisen
saṃyojana comes to arise, he understands how the arisen saṃyojana is
abandoned, and he understands how the abandoned saṃyojana does not come
to arise in the future.

He understands ghāna, he understands
gandha, he understands the saṃyojana which arises owing to these two, he
understands how the unarisen saṃyojana comes to arise, he understands
how the arisen saṃyojana is abandoned, and he understands how the
abandoned saṃyojana does not come to arise in the future.

He
understands jivha, he understands rasa, he understands the saṃyojana
which arises owing to these two, he understands how the unarisen
saṃyojana comes to arise, he understands how the arisen saṃyojana is
abandoned, and he understands how the abandoned saṃyojana does not come
to arise in the future.

He understands kāya, he understands
phoṭṭhabba, he understands the saṃyojana which arises owing to these
two, he understands how the unarisen saṃyojana comes to arise, he
understands how the arisen saṃyojana is abandoned, and he understands
how the abandoned saṃyojana does not come to arise in the future.

He
understands mana, he understands dhammas, he understands the saṃyojana
which arises owing to these two, he understands how the unarisen
saṃyojana comes to arise, he understands how the arisen saṃyojana is
abandoned, and he understands how the abandoned saṃyojana does not come
to arise in the future.

Thus he dwells observing dhammas in
dhammas internally, or he dwells observing dhammas in dhammas
externally, or he dwells observing dhammas in dhammas internally and
externally; he dwells observing the samudaya of phenomena in dhammas, or
he dwells observing the passing away of phenomena in dhammas, or he
dwells observing the samudaya and passing away of phenomena in dhammas;
or else, [realizing:] “these are dhammas!” sati is present in him, just
to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and
does not cling to anything in the world. Thus, bhikkhus, a bhikkhu
dwells observing dhammas in dhammas, with reference to the six internal
and external āyatanas.

D. Section on the Bojjhaṅgas

And
furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas
with reference to the seven bojjhaṅgas. And furthermore, bhikkhus, how
does a bhikkhu dwell observing dhammas in dhammas with reference to the
seven bojjhaṅgas?

Here, bhikkhus, a bhikkhu, there being the sati
sambojjhaṅga present within, understands: “there is the sati
sambojjhaṅga within me”; there not being the sati sambojjhaṅga present
within, he understands: “there is no sati sambojjhaṅga within me”; he
understands how the unarisen sati sambojjhaṅga comes to arise; he
understands how the arisen sati sambojjhaṅga is developed to perfection.

There
being the dhammavicaya sambojjhaṅga present within, he understands:
“there is the dhammavicaya sambojjhaṅga within me”; there not being the
dhammavicaya sambojjhaṅga present within, he understands: “there is no
dhammavicaya sambojjhaṅga within me”; he understands how the unarisen
dhammavicaya sambojjhaṅga comes to arise; he understands how the arisen
dhammavicaya sambojjhaṅga is developed to perfection.

There being
the vīriya sambojjhaṅga present within, he understands: “there is the
vīriya sambojjhaṅga within me”; there not being the vīriya sambojjhaṅga
present within, he understands: “there is no vīriya sambojjhaṅga within
me”; he understands how the unarisen vīriya sambojjhaṅga comes to arise;
he understands how the arisen vīriya sambojjhaṅga is developed to
perfection.

There being the pīti sambojjhaṅga present within, he
understands: “there is the pīti sambojjhaṅga within me”; there not being
the pīti sambojjhaṅga present within, he understands: “there is no pīti
sambojjhaṅga within me”; he understands how the unarisen pīti
sambojjhaṅga comes to arise; he understands how the arisen pīti
sambojjhaṅga is developed to perfection. There being the passaddhi
sambojjhaṅga present within, he understands: “there is the passaddhi
sambojjhaṅga within me”; there not being the passaddhi sambojjhaṅga
present within, he understands: “there is no passaddhi sambojjhaṅga
within me”; he understands how the unarisen passaddhi sambojjhaṅga comes
to arise; he understands how the arisen passaddhi sambojjhaṅga is
developed to perfection.

There being the samādhi sambojjhaṅga
present within, he understands: “there is the samādhi sambojjhaṅga
within me”; there not being the samādhi sambojjhaṅga present within, he
understands: “there is no samādhi sambojjhaṅga within me”; he
understands how the unarisen samādhi sambojjhaṅga comes to arise; he
understands how the arisen samādhi sambojjhaṅga is developed to
perfection.

There being the upekkhā sambojjhaṅga present within,
he understands: “there is the upekkhā sambojjhaṅga within me”; there not
being the upekkhā sambojjhaṅga present within, he understands: “there
is no upekkhā sambojjhaṅga within me”; he understands how the unarisen
upekkhā sambojjhaṅga comes to arise; he understands how the arisen
upekkhā sambojjhaṅga is developed to perfection.

Thus he dwells
observing dhammas in dhammas internally, or he dwells observing dhammas
in dhammas externally, or he dwells observing dhammas in dhammas
internally and externally; he dwells observing the samudaya of phenomena
in dhammas, or he dwells observing the passing away of phenomena in
dhammas, or he dwells observing the samudaya and passing away of
phenomena in dhammas; or else, [realizing:] “these are dhammas!” sati is
present in him, just to the extent of mere ñāṇa and mere paṭissati, he
dwells detached, and does not cling to anything in the world. Thus,
bhikkhus, a bhikkhu dwells observing dhammas in dhammas, with reference
to the seven bojjhaṅgas.

E. Section on the Truths

And
furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas
with reference to the four ariya·saccas. And furthermore, bhikkhus, how
does a bhikkhu dwell observing dhammas in dhammas with reference to the
four ariya·saccas?

E1. Exposition of Dukkhasacca

And what,
bhikkhus, is the dukkha ariyasacca? Jāti is dukkha, aging is dukkha
(sickness is dukkha) maraṇa is dukkha, sorrow, lamentation, dukkha,
domanassa and distress is dukkha, association with what is disliked is
dukkha, dissociation from what is liked is dukkha, not to get what one
wants is dukkha; in short, the five upādāna·k·khandhas are dukkha.

And
what, bhikkhus, is jāti? For the various beings in the various classes
of beings, jāti, the birth, the descent [into the womb], the arising [in
the world], the appearance, the apparition of the khandhas, the
acquisition of the āyatanas. This, bhikkhus, is called jāti.

And
what, bhikkhus, is jarā? For the various beings in the various classes
of beings, jarā, the state of being decayed, of having broken [teeth],
of having grey hair, of being wrinkled, the decline of vitality, the
decay of the indriyas: this, bhikkhus, is called jarā.

And what,
bhikkhus, is maraṇa? For the various beings in the various classes of
beings, the decease, the state of shifting [out of existence], the break
up, the disappearance, the death, maraṇa, the passing away, the break
up of the khandhas, the laying down of the corpse: this, bhikkhus, is
called maraṇa.

And what, bhikkhus, is sorrow? In one, bhikkhus,
associated with various kinds of misfortune, touched by various kinds of
dukkha dhammas, the sorrrow, the mourning, the state of grief, the
inner sorrow, the inner great sorrow: this, bhikkhus, is called sorrow.

And
what, bhikkhus, is lamentation? In one, bhikkhus, associated with
various kinds of misfortune, touched by various kinds of dukkha dhammas,
the cries, the lamentations, the weeping, the wailing, the state of
crying, the state of lamentating: this, bhikkhus, is called lamentation.

And
what, bhikkhus, is dukkha? Whatever, bhikkhus, bodily dukkha, bodily
unpleasantness, dukkha engendered by bodily contact, unpleasant
vedayitas: this, bhikkhus, is called dukkha.

And what, bhikkhus,
is domanassa? Whatever, bhikkhus, mental dukkha, mental unpleasantness,
dukkha engendered by mental contact, unpleasant vedayitas: this,
bhikkhus, is called domanassa.

And what, bhikkhus, is despair? In
one, bhikkhus, associated with various kinds of misfortune, touched by
various kinds of dukkha dhammas, the trouble, the despair, the state of
being in trouble, the state of being in despair: this, bhikkhus, is
called despair.

And what, bhikkhus, is the dukkha of being
associated with what is disagreeable? Here, as to the forms, sounds,
tastes, odors, bodily phenomena and mental phenomena there are which are
unpleasing, not enjoyable, unpleasant, or else those who desire one’s
disadvantage, those who desire one’s loss, those who desire one’s
discomfort, those who desire one’s non-liberation from attachment,
meeting, being associated, being together, encountering them: this,
bhikkhus, is called the dukkha of being associated with what is
disagreeable.

And what, bhikkhus, is the dukkha of being
dissociated from what is agreeable? Here, as to the forms, sounds,
tastes, odors, bodily phenomena and mental phenomena there are which are
pleasing, enjoyable, pleasant, or else those who desire one’s
advantage, those who desire one’s benefit, those who desire one’s
comfort, those who desire one’s liberation from attachment, not meeting,
not being associated, not being together, not encountering them: this,
bhikkhus, is called the dukkha of being dissociated from what is
agreeable.

And what, bhikkhus, is the dukkha of not getting what
one wants? In beings, bhikkhus, having the characteristic of being born,
such a wish arises: “oh really, may there not be jāti for us, and
really, may we not come to jāti.” But this is not to be achieved by
wishing. This is the dukkha of not getting what one wants.

In
beings, bhikkhus, having the characteristic of getting old, such a wish
arises: “oh really, may there not be jarā for us, and really, may we not
come to jarā.” But this is not to be achieved by wishing. This is the
dukkha of not getting what one wants.

In beings, bhikkhus, having
the characteristic of getting sick, such a wish arises: “oh really, may
there not be sickness for us, and really, may we not come to sickness.”
But this is not to be achieved by wishing. This is the dukkha of not
getting what one wants.

In beings, bhikkhus, having the
characteristic of getting old, such a wish arises: “oh really, may there
not be maraṇa for us, and really, may we not come to maraṇa.” But this
is not to be achieved by wishing. This is the dukkha of not getting what
one wants.

In beings, bhikkhus, having the characteristic of
sorrow, lamentation, dukkha, domanassa and distress, such a wish arises:
“oh really, may there not be sorrow, lamentation, dukkha, domanassa and
distress for us, and really, may we not come to sorrow, lamentation,
dukkha, domanassa and distress.” But this is not to be achieved by
wishing. This is the dukkha of not getting what one wants.

And
what, bhikkhus, are in short the five upādānakkhandhas? They are: the
rūpa upādānakkhandha, the vedanā upādānakkhandha, the saññā
upādānakkhandha, the saṅkhāra upādānakkhandha, the viññāṇa
upādānakkhandha. These are called in short, bhikkhus, the five
upādānakkhandhas.

This is called, bhikkhus, the dukkha ariyasacca

E2. Exposition of Samudayasacca

And
what, bhikkhus, is the dukkha-samudaya ariyasacca? It is this taṇhā
leading to rebirth, connected with desire and enjoyment, finding delight
here or there, that is to say: kāma-taṇhā, bhava-taṇhā and
vibhava-taṇhā. But this taṇhā, bhikkhus, when arising, where does it
arise, and when settling [itself], where does it settle? In that in the
world which seems pleasant and agreeable, that is where taṇhā, when
arising, arises, where when settling, it settles.

And what in the
world is pleasant and agreeable? The eye in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. The ear in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. The nose in the
world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The tongue in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. Kāya in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles. Mana in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles.

Visible forms in the world are pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. Sounds in the world are pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. Smells in the
world are pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. Tastes in the world are pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. Bodily phenomena in the world are pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles. Dhammas
in the world are pleasant and agreeable, there taṇhā, when arising,
arises, there when settling, it settles.

The eye-viññāṇa in
the world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The ear-viññāṇa in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The nose-viññāṇa in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. The tongue-viññāṇa in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles.
Kāya-viññāṇa in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles. Mana-viññāṇa in the
world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles.

The eye-samphassa in the world
is pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The ear-samphassa in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. The nose-samphassa in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The
tongue-samphassa in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. Kāya-samphassa in
the world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. Mana-samphassa in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles.

The vedanā born of eye-samphassa in the
world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The vedanā born of ear-samphassa in the
world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The vedanā born of nose-samphassa in
the world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The vedanā born of tongue-samphassa in
the world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The vedanā born of kāya-samphassa in
the world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The vedanā born of mana-samphassa in
the world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles.

The saññā of visible forms in
the world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The saññā of sounds in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The saññā of odors in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. The saññā of tastes in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The
saññā of bodily phenomena in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles. The saññā
of Dhammas in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles.

The intention
[related to] visible forms in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles. The
intention [related to] sounds in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The
intention [related to] odors in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The
intention [related to] tastes in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The
intention [related to] bodily phenomena in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. The intention [related to] dhammas in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles.

The taṇhā for visible forms in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. The taṇhā for sounds in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The
taṇhā for odors in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. The taṇhā for
tastes in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles. The taṇhā for bodily
phenomena in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles. The taṇhā for dhammas
in the world is pleasant and agreeable, there taṇhā, when arising,
arises, there when settling, it settles.
The vicāra of visible forms
in the world is pleasant and agreeable, there taṇhā, when arising,
arises, there when settling, it settles. The vicāra of sounds in the
world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The vicāra of odors in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The vicāra of tastes in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. The vicāra of bodily phenomena in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. The vicāra of dhammas in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. This
is called, bhikkhus, the dukkha·samudaya ariyasacca.

The
eye-samphassa in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles. The ear-samphassa in
the world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The nose-samphassa in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The tongue-samphassa in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. Kāya-samphassa in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles.
Mana-samphassa in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles.

The vedanā
born of eye-samphassa in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles. The vedanā
born of ear-samphassa in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles. The vedanā
born of nose-samphassa in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles. The vedanā
born of tongue-samphassa in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles. The vedanā
born of kāya-samphassa in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles. The vedanā
born of mana-samphassa in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles.

The
saññā of visible forms in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles. The saññā
of sounds in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles. The saññā of odors in
the world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The saññā of tastes in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The saññā of bodily phenomena in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The saññā of Dhammas in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles.

The intention [related to] visible forms in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The intention [related to] sounds in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The intention [related to] odors in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The intention [related to] tastes in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The intention [related to] bodily phenomena in the
world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The intention [related to] dhammas in
the world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles.

The taṇhā for visible forms in
the world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The taṇhā for sounds in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The taṇhā for odors in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. The taṇhā for tastes in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The
taṇhā for bodily phenomena in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles. The taṇhā
for dhammas in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles.
The vicāra of
visible forms in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles. The vicāra of sounds
in the world is pleasant and agreeable, there taṇhā, when arising,
arises, there when settling, it settles. The vicāra of odors in the
world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The vicāra of tastes in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The vicāra of bodily phenomena in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The vicāra of dhammas in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. This is called, bhikkhus, the dukkha·samudaya ariyasacca.

E3. Exposition of Nirodhasacca

And
what, bhikkhus, is the dukkha-samudaya ariyasacca? It is this taṇhā
leading to rebirth, connected with desire and enjoyment, finding delight
here or there, that is to say: kāma-taṇhā, bhava-taṇhā and
vibhava-taṇhā. But this taṇhā, bhikkhus, when abandoned, where is it
abandoned, and when ceasing, where does it cease? In that in the world
which seems pleasant and agreeable, that is where taṇhā, when abandoned,
is abandoned, where when ceasing, it ceases.

And what in the
world is pleasant and agreeable? The eye in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The ear in the world is pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases. The nose in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The tongue
in the world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. Kāya in the world is pleasant
and agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. Mana in the world is pleasant and agreeable, there
taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

Visible
forms in the world are pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. Sounds in the
world are pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. Smells in the world are
pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there
when ceasing, it ceases. Tastes in the world are pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. Bodily phenomena in the world are pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. Dhammas in the world are pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases.

The eye-viññāṇa in the world is pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases. The ear-viññāṇa in the world is pleasant and agreeable, there
taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The
nose-viññāṇa in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The
tongue-viññāṇa in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. Kāya-viññāṇa in
the world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. Mana-viññāṇa in the world is
pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there
when ceasing, it ceases.

The eye-samphassa in the world is
pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there
when ceasing, it ceases. The ear-samphassa in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The nose-samphassa in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The tongue-samphassa in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. Kāya-samphassa in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. Mana-samphassa in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases.

The vedanā born of eye-samphassa in the world
is pleasant and agreeable, there taṇhā, when abandoned, is abandoned,
there when ceasing, it ceases. The vedanā born of ear-samphassa in the
world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. The vedanā born of
nose-samphassa in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The vedanā born
of tongue-samphassa in the world is pleasant and agreeable, there
taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The
vedanā born of kāya-samphassa in the world is pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases. The vedanā born of mana-samphassa in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases.

The saññā of visible forms in the world is
pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there
when ceasing, it ceases. The saññā of sounds in the world is pleasant
and agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The saññā of odors in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The saññā of tastes in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The saññā of bodily phenomena in the world is
pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there
when ceasing, it ceases. The saññā of Dhammas in the world is pleasant
and agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases.

The intention [related to] visible forms in
the world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. The intention [related to]
sounds in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The intention
[related to] odors in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] tastes in the world is pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases. The intention [related to] bodily phenomena in the world is
pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there
when ceasing, it ceases. The intention [related to] dhammas in the
world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases.

The taṇhā for visible
forms in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The taṇhā for
sounds in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The taṇhā for
odors in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The taṇhā for
tastes in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The taṇhā for
bodily phenomena in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā
for dhammas in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases.

The
vitakka of visible forms in the world is pleasant and agreeable, there
taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The
vitakka of sounds in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The vitakka
of odors in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The vitakka of
tastes in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The vitakka of
bodily phenomena in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The vitakka
of dhammas in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases.

The
vicāra of visible forms in the world is pleasant and agreeable, there
taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The
vicāra of sounds in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The vicāra
of odors in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The vicāra of
tastes in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The vicāra of
bodily phenomena in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The vicāra
of dhammas in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. This is called,
bhikkhus, the dukkha·nirodha ariyasacca.

E4. Exposition of Maggasacca

And
what, bhikkhus, is the dukkha·nirodha·gāminī paṭipadā ariyasacca? It is
just this ariya aṭṭhaṅgika magga, that is to say sammādiṭṭhi,
sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo,
sammāsati and sammāsamādhi.

And what, bhikkhus, is sammādiṭṭhi?
That, bhikkhus, which is the ñāṇa of dukkha, the ñāṇa of
dukkha-samudaya, the ñāṇa of dukkha-nirodha and the ñāṇa of
dukkha-nirodha-gāmini paṭipada, that is called, bhikkhus, sammādiṭṭhi.

And
what, bhikkhus, are sammāsaṅkappas? Those, bhikkhus, which are
saṅkappas of nekkhamma, saṅkappas of abyāpāda, saṅkappas of avihiṃsā,
those are called, bhikkhus, sammāsaṅkappas.

And what, bhikkhus,
is sammāvācā? That, bhikkhus, which is abstaining from musāvādā,
abstaining from pisuṇa vācā, abstaining from pharusa vācā, and
abstaining from samphappalāpa, that is called, bhikkhus, sammāvācā.

And
what, bhikkhus, is sammā-kammanta? That, bhikkhus, which is abstaining
from pāṇātipāta , abstaining from adinnādāna, abstaining from
abrahmacariya, that is called, bhikkhus, sammā-kammanta.

And
what, bhikkhus, is sammā-ājīva? Here, bhikkhus, a noble disciple, having
abandonned wrong livelihood, supports his life by right means of
livelihood, that is called, bhikkhus, sammā-ājīva.

And what,
bhikkhus, is sammāvāyāma? Here, bhikkhus, a bhikkhu generates his chanda
for the non-arising of unarisen pāpaka and akusala dhammas, he exerts
himself, rouses his viriya, applies vigorously his citta and strives; he
generates his chanda for the forsaking of arisen pāpaka and akusala
dhammas, he exerts himself, rouses his viriya, applies vigorously his
citta and strives; he generates his chanda for the arising of unarisen
kusala dhammas, he exerts himself, rouses his viriya, applies vigorously
his citta and strives; he generates his chanda for the steadfastness of
arisen kusala dhammas, for their absence of confusion, for their
increase, their development, their cultivation and their completion, he
exerts himself, rouses his viriya, applies vigorously his citta and
strives. This is called, bhikkhus, sammāvāyāma.

An what,
bhikkhus, is sammāsati? Here, bhikkhus, a bhikkhu dwells observing kāya
in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa
towards the world. He dwells observing vedanā in vedanā, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
He dwells observing citta in citta, ātāpī sampajāno, satimā, having
given up abhijjhā-domanassa towards the world. He dwells observing
dhamma·s in dhamma·s, ātāpī sampajāno, satimā, having given up
abhijjhā-domanassa towards the world. This is called, bhikkhus,
sammāsati.

And what, bhikkhus, is sammāsamādhi? Here, bhikkhus, a
bhikkhu, detached from kāma, detached from akusala dhammas, having
entered in the first jhāna, abides therein, with vitakka and vicāra,
with pīti and sukha born of detachment. With the stilling of
vitakka-vicāra, having entered in the second jhāna, he abides therein
with inner tanquilization, unification of citta, without vitakka nor
vicāra, with pīti and sukha born of samādhi. And with indifference
towards pīti, he abides in upekkha, sato and sampajāno, he experiences
in kāya the sukha which the ariyas describe: ‘one who is equanimous and
mindful dwells in [this] sukha’, having entered in the third jhāna, he
abides therein. Abandoning sukha and abandoning dukkha, somanassa and
domanassa having previously disappeared, without sukha nor dukkha, with
the purity of upekkha and sati, having entered in the fourth jhāna, he
abides therein. This is called, bhikkhus, sammāsamādhi.

This is called, bhikkhus, the dukkha·nirodha·gāminī paṭipadā ariyasacca.

Thus
he dwells observing dhammas in dhammas internally, or he dwells
observing dhammas in dhammas externally, or he dwells observing dhammas
in dhammas internally and externally; he dwells observing the samudaya
of phenomena in dhammas, or he dwells observing the passing away of
phenomena in dhammas, or he dwells observing the samudaya and passing
away of phenomena in dhammas; or else, [realizing:] “these are dhammas!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas,
with reference to the four ariya·saccas.

The benefits of practicing the Satipaṭṭhānas

For
whoever, bhikkhus, would practice these four satipaṭṭhānas in this way
for seven years, one of two results may be expected: either [perfect]
knowledge in visible phenomena, or if there is some clinging left,
anāgāmita.

Let alone seven years, bhikkhus. For whoever,
bhikkhus, would practice these four satipaṭṭhānas in this way for six
years, one of two results may be expected: either [perfect] knowledge in
visible phenomena, or if there is some clinging left, anāgāmita.

Let
alone six years, bhikkhus. For whoever, bhikkhus, would practice these
four satipaṭṭhānas in this way for five years, one of two results may be
expected: either [perfect] knowledge in visible phenomena, or if there
is some clinging left, anāgāmita.

Let alone five years, bhikkhus.
For whoever, bhikkhus, would practice these four satipaṭṭhānas in this
way for four years, one of two results may be expected: either [perfect]
knowledge in visible phenomena, or if there is some clinging left,
anāgāmita.

Let alone four years, bhikkhus. For whoever, bhikkhus,
would practice these four satipaṭṭhānas in this way for three years,
one of two results may be expected: either [perfect] knowledge in
visible phenomena, or if there is some clinging left, anāgāmita.

Let
alone three years, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for two years, one of two results
may be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

Let alone two years,
bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for one year, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Let alone one year, bhikkhus. For whoever,
bhikkhus, would practice these four satipaṭṭhānas in this way for seven
months, one of two results may be expected: either [perfect] knowledge
in visible phenomena, or if there is some clinging left, anāgāmita.

Let
alone seven months, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for six months, one of two results
may be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

Let alone six months,
bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for five months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Let alone five months, bhikkhus. For whoever,
bhikkhus, would practice these four satipaṭṭhānas in this way for four
months, one of two results may be expected: either [perfect] knowledge
in visible phenomena, or if there is some clinging left, anāgāmita.

Let
alone four months, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for three months, one of two
results may be expected: either [perfect] knowledge in visible
phenomena, or if there is some clinging left, anāgāmita.

Let
alone three months, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for two months, one of two results
may be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

Let alone two months,
bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for one month, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Let alone one month, bhikkhus. For whoever,
bhikkhus, would practice these four satipaṭṭhānas in this way for half a
month, one of two results may be expected: either [perfect] knowledge
in visible phenomena, or if there is some clinging left, anāgāmita.

Let
alone half a month, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for a week, one of two results may
be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

“This, bhikkhus, is the
path that leads to nothing but the purification of beings, the
overcoming of sorrow and lamentation, the disappearance of
dukkha-domanassa, the attainment of the right way, the realization of
Nibbāna, that is to say the four satipaṭṭhānas.” Thus has it been said,
and on the basis of all this has it been said.

Thus spoke the Bhagavā. Delighted, the bhikkhus welcomed the words of the Bhagavā.




COVID-19 conspiracy claims, but virus origins still a mystery.
There were still no conclusive answers as to where the disease started.

SARS-CoV-2,
now responsible for more than 200,000 deaths worldwide, was synthesised
by the Wuhan Institute of Virology (WIV), based in the city where the
disease was first identified. 



Last updated: July 07, 2020, 03:46 GMT


7,796,338,577
Current World Population-41,950,204 Net population growth this year- 88,229Net population growth today 72,305,991 Births this year-152,072 Births today-Recovered: 6,736,391
from COVID-19 Coronavirus Pandemic



World Population

72,305,991Births this year
152,072Births today

30,355,787Deaths this year

63,843Deaths today

41,950,204Net population growth this year

88,229Net population growth today


Government & Economics

$ 5,987,859,286Public Healthcare expenditure today
$ 4,093,418,097Public Education expenditure today
$ 1,859,296,432Public Military expenditure today
40,705,493Cars produced this year
77,852,825Bicycles produced this year
129,019,444Computers produced this year

Society & Media

1,384,091New book titles published this year
188,567,302Newspapers circulated today
264,602TV sets sold worldwide today
2,583,525Cellular phones sold today
$ 115,640,926Money spent on videogames today
4,610,201,099Internet users in the world today
104,176,783,653Emails sent today
2,757,820Blog posts written today
309,493,972Tweets sent today
2,877,474,570Google searches today

Environment

2,684,149Forest loss this year (hectares)
3,613,590Land lost to soil erosion this year (ha)
18,665,512,242CO2 emissions this year (tons)
6,193,564Desertification this year (hectares)
5,054,143 Toxic chemicals released
in the environment
this year (tons)

Food

844,280,110Undernourished people in the world
1,695,698,367Overweight people in the world
760,454,333Obese people in the world
12,139People who died of hunger today
$ 229,946,229Money spent for obesity related
diseases in the USA
today
$ 75,041,445Money spent on weight loss
programs in the USA
today

Water

2,252,564,073Water used this year (million L)
434,607Deaths caused by water related
diseases
this year
799,752,172People with no access to
a safe drinking water source

Energy

185,275,685Energy used today (MWh), of which:
157,717,125- from non-renewable sources (MWh)
27,900,902- from renewable sources (MWh)
1,160,946,652,673 Solar energy striking Earth today (MWh)
38,000,002Oil pumped today (barrels)
1,503,742,375,161Oil left (barrels)
15,682Days to the end of oil (~43 years)
1,094,925,015,906Natural Gas left (boe)

57,628Days to the end of natural gas

4,315,085,478,838Coal left (boe)

148,796Days to the end of coal


Health

6,699,792Communicable disease deaths this year

251,622Seasonal flu deaths this year
3,922,862Deaths of children under 5 this year
21,950,239Abortions this year
159,519Deaths of mothers during birth this year
41,923,549HIV/AIDS infected people
867,588Deaths caused by HIV/AIDS this year
4,238,644Deaths caused by cancer this year
506,228Deaths caused by malaria this year
6,008,587,697Cigarettes smoked today
2,579,973Deaths caused by smoking this year
1,290,801Deaths caused by alcohol this year
553,433Suicides this year
$ 206,462,975,849Money spent on illegal drugs this year
696,674Road traffic accident fatalities this year




Last updated: July 07, 2020, 03:46 GMT


Coronavirus Cases:
11,740,105
Deaths:
540,677


7,796,338,577
Current World Population-41,950,204 Net population growth this year- 88,229Net population growth today 72,305,991 Births this year-152,072 Births today-Recovered: 6,736,391
from COVID-19 Coronavirus Pandemic





BIRTH, OLD AGE, SICKNESS, ILLNESS, DEATH ARE CERTAININTIES

May all be Happy, Well and Secure!

May all have Calm, Quiet, Alert, Attentive and Equanimity Mind with a Clear Understanding that Everything is Changing!

May all those who died attain Eternal Bliss as Final Goal and Rest in Peace
as they followed the following original words of the Buddha the Mettiyya Awakened One with awraeness :

Countries and territories without any cases of COVID-19



1. Comoros,2. North Korea,3. Yemen,4.
The Federated States of Micronesia,5. Kiribati,6. Solomon Islands,7.
The Cook Islands,8. Micronesia,9. Tong,10. The Marshall Islands
Palau,11. American Samoa,12. South Georgia,13. South Sandwich
Islands,14.SaintHelena,Europe,15. Aland Islands,16.Svalbard,17. Jan
Mayen Islands,18. Latin America,19.Africa,20.British Indian Ocean
Territory,21.French Southern
Territories,22.Lesotho,23.Oceania,24.Christmas
Island,25. Cocos
(Keeling) Islands,26. Heard Island,27. McDonald Islands,28. Niue,29.
Norfolk Island,30. Pitcairn,31. Solomon Islands,32. Tokelau,33. United
States Minor Outlying Islands,34. Wallis and Futuna Islands,35.Tajikistan,
36. Turkmenistan,37. Tuvalu,38. Vanuatu

as they are following the original words of the Buddha Metteyya Awakened One with Awareness:



Dhammacakkappavattana Sutta


1. Dasa raja dhamma, 2. kusala 3. Kuutadanta Sutta dana, 4.
priyavacana,5. artha cariya ,6. samanatmata, 7. Samyutta
Nikayaaryaor,ariyasammutidev 8. Agganna Sutta,9. Majjima Nikaya,10.
arya” or “ariy, 11.sammutideva,12. Digha Nikaya,13. Maha
Sudassana,14.Dittadhammikatthasamvattanika-dhamma ,15. Canon Sutta ,16. Pali Canon and Suttapitaka ,17. Iddhipada ,18. Lokiyadhamma and Lokuttaradhamma,19. Brahmavihàra,20. Sangahavatthu ,21. Nathakaranadhamma ,22. Saraniyadhamma ,23. Adhipateyya Dithadhammikattha,24. dukkha,25. anicca,26. anatta,27. Samsara,28. Cakkamatti Sihananda Sutta,29.Chandagati,30.Dosagati, 31. Mohagati,32.Bhayagati,33.Yoniso manasikara,34. BrahmavihàraSangaha vatthu,35. Nathakaranadhamma,36.SaraniyadhammaAdhipateyya,37. Dithadhammikatth38.Mara,39.Law of Kamma,40. dhammamahamatras, 41.
IV. Observation of Dhammas,42.Assamedha,43.Sassamedha,44.Naramedha,45.Purisamedha,46.Sammapasa,47.Vajapeyya,48.Niraggala,49.Sila,50.Samadhi51.Panna, 52.Samma-sankappa,53.Sigalovada Sutta,54.Brahmajala Sutta,55.Vasettha Sutta in Majjhima Nikaya,56.Ambattha Sutta in Digha Nikaya

The Blessed,Noble,Awakened One-The Tathagata



Give people time.
Give people space.
Don’t beg anyone to stay.
Let them roam.What’s meant for you will
always be yours.

Where Word’s Hunger Struggle Is Headed

Maṇimēkalai , “jewelled belt, girdle of gems”
received a magic
Atchaya Pathiram
(begging bowl) , which always gets filled.

Akshaya pathram Manimegalai the follower of Awakened One with Awareness said that


 “Hunger is the worst kind of  illness.”

“The whole secret of existence is to have no fear.” 

Manimekalai
converted the prison into a hospice to help the needy, teaches the king
the dhamma of the Buddha. In the final five cantos of the epic,
Buddhist teachers recite Four Noble Truths, Twelve Nidanas and other
ideas to her.

Volunteers
must become full-time members to fullfill the vision & aspiration
of his spiritual Manimekala Akshya Pathram. Must be committed to the
cause currently and involve in strategy, growth, and governance of
Akshaya Patra.



The journey
so far and what the future holds in the mission to end hunger for
children and adults in the world. Technology must be  used in mass
production for the fantastic results. Other initiatives of the Akshaya
Patra must help children and adults from underprivileged backgrounds
achieve their dreams.


All the Governments all over the world allot funds for the governance
of Akshaya Patra and order all the vans used by postal department,
police vans to supply provisions, vegetables and food in edible food
packs till all the curfews are removed.


The state-of-the-art kitchens must become a subject of study and attract curious visitors from around the world.

Partnership with the Governments all over the world
India and various State Governments, along with the persistent support
from corporates, individual donors, and well-wishers have to help
Manimekali Akshya Pathram to serve millions of underprevilaged children
and adults.

Picture a
life in which your every waking moment is spent searching for food.
Your belly is distended and your limbs are emaciated like a starving
child’s. Your hunger is ceaseless and painful, but your throat is no
wider than the eye of a needle. When you find food, you can’t swallow
it. Not even a bite. The hunger persists, and your search continues.
Such is the fate of pretas in Buddhist tradition—the hungry ghosts.



These poor souls were reborn this way
because in past lives they were driven by desire, greed, anger, and
ignorance. While you might find yourself checking a few of these boxes
on any given day, in Buddhism you have to take such vices to the extreme
to end up with such a tortured existence—like committing murder in a
jealous rage. So no need to panic.



It’s a tradition in many Asian cultures
to leave offerings of food for the hungry ghosts. But this doesn’t
really help. It turns out these ghosts aren’t really searching for food.
Or they are, but their search is misguided. Hunger for the ghosts has
nothing to do with food, and everything to do with what they did in
their previous time on earth. There’s plenty of food for them, but they
can’t eat it. Like every religious parable, there’s an important lesson
here: it’s not food they really need.



Back here in the human realm, we still
look to food to do much more than nourish our bodies and satisfy our
hunger. We turn to food in times of great joy and great sadness. When
something wonderful happens, we celebrate with a dinner out. We drink
champagne, we eat cake, we splurge on nice meals. Food becomes part of
the rejoicing. And the opposite is true, too. There’s a long tradition
of providing food to those who are grieving. We band together to provide
meals to friends in crisis—you may, at some point in your life, have
signed up on a spreadsheet or email thread to bring meals to someone
mourning, someone recovering, someone struggling. In times of sadness,
we instinctively want to provide comfort in a tangible way. And very
often, we do that with food.



Food is there for all of it—the good
times and the bad. And to some extent, it makes sense. It’s fun to go
out and celebrate a raise, an anniversary, or a graduation. And it feels
right that when people are truly suffering,
the last thing they should worry about is putting together a meal. In
these moments of tragedy or triumph, food is a worthy and welcome ally.



The problem comes when we use food to comfort and reward ourselves when the stakes are much, much lower. Finally
I got the kids to sleep, now I can eat those cookies I’ve been eyeing.
That big meeting today was a mess, time for a big glass of wine.
These mundane highs and lows are challenging. But they are not worthy of great sadness or great celebration. Or, really, food.


Related: Read a collection of Tricycle Teachings on Food 



And we know it, too. Imagine going out
for dinner to celebrate fixing the washing machine. Or delivering a meal
to a friend who had a bad sunburn. It sounds ridiculous. But we still
give ourselves mini-rewards for minor successes, and mini-comforts for
minor irritations—and they often involve food. We won’t buy ourselves a
celebratory cake, but we might well take a slice if there’s some in the
refrigerator. Or we might find ourselves a bag of chips or a cold beer.
Each of these could easily be several hundred calories. And worse still,
it’s generally at the end of a long day that we find ourselves wanting
this reward or comfort—the worst possible time for our bodies. Do that
regularly, and it adds up fast.



There’s a reason we do this, of course.
Food is a natural reward. Think of Ivan Pavlov and his studies of
classical conditioning in dogs—he trained them with food. The comfort
foods we usually turn to—the ones full of starch and sugar—are
scientifically proven to improve our mood. Ever hear someone refer to a
particularly enticing snack as being “like crack”? Eating tasty food
seems to activate the same parts of the brain as addictive drugs and
even cause the release of natural opiates. Studies have shown that
carbohydrates in particular increase serotonin release, the chemical in
the body that boosts mood. The more serotonin, the better you feel.
Fatty foods are the same. Brain scans of participants in a 2011 study,
who were fed either a solution of fatty acids or a saline solution via a
feeding tube, showed that those who got the fatty acids had less
activity in the areas of the brain that controlled sadness, even after
listening to “sad classical music.” (Yes, people actually volunteered
for this study—with sad music and a feeding tube.)



So what’s wrong with that? Better than
actual crack at least, right? If food really does help with our mood,
isn’t that a good thing?



Yes and no. But mostly no. Remember those hungry ghosts?
They get a bit of relief when they taste the food on their tongues. So
do you, studies tell us—and you’re luckier than the hungry ghosts
because at least you can swallow your chocolate. But that relief is
temporary. The bad day still lingers, smothered by the brownie, pretzel,
or muffin. And just like the hungry ghosts, you aren’t really looking
for food. What the ghosts truly want is relief from the void created by
desire, greed, anger, and ignorance—yet they keep trying to fill that
empty feeling with food, even though it never works. Sound familiar?



Not only are these self-soothing snacks not all that
soothing, but when we use food to comfort and provide relief from
stress, we’re using it at a time when we can least afford the calories. A
recent Ohio State University study of 58 healthy middle-aged women
revealed that experiencing one or more stressful events the day before
eating a single high-fat meal actually slowed their metabolism. And not
just a little—enough to “add up to almost 11 pounds across a year
according to the authors. Stress seems to cause the body to freak out
and cling to the calories, thinking it might need them later. This may
be a biological holdover from times of famine, or when we weren’t all
that sure when we’d spear our next woolly mammoth. Whatever we’re
stressed about today—whether an ill loved one, a struggling
relationship, a financial burden, or a lousy job—probably won’t cause us
to starve tomorrow. But our bodies haven’t evolved to know the
difference.



And it gets worse. Overeating for any reason often leads
to these same negative emotional states that then trigger more
overeating. A study of both normal-weight and overweight women in
Germany found that they felt sadness, shame, and anxiety after eating
high-calorie foods—with the overweight women reporting the most intense
emotional responses. So we overeat when we’re sad or stressed, then get
more sad and stressed when we overeat. In between, we gain weight, which
is also associated with depression and makes everything worse. It’s
another vicious cycle of “overeating, weight gain, and depressed mood.”


Related: I Tried the Buddhist Monk Diet—And It Worked 



Luckily, there are many ways to deal with stress. The
healthiest approach is to take steps to address the actual cause. That
may mean facing the reality of a bad relationship, or seeking out a new
job, or saying no to commitments that have you stretched too thin.
Social diversion—basically hanging out with friends or family—also works
well. In fact, of all the ways to distract yourself, this seems to be
the most effective.



What psychologists call “emotion-oriented coping” is the
most dangerous. This is when you blame yourself, daydream, fantasize,
and otherwise ruminate on your miserable life. Maybe lying in bed
listening to sad music. Don’t do that. This often leads to emotional
eating—perhaps because it just doesn’t work on its own. Awful-izing
rarely makes us feel better.



On the other hand, meditation and mindfulness—a few
minutes of pure silence and peace—have been shown to help significantly.
Similarly, studies of yoga for relieving stress and anxiety are very
promising, and have even shown that yoga can reduce preoccupations with
food for those with serious eating disorders. Physical exercise has long
been known to improve our moods, and also seems to help us fight
anxiety. Exposure to nature helps many people. You may have to try
several things before you find something that works for you. But don’t
let yourself use food as your cure.



You will slip up, of course, now and again. These are hard
habits to break. But think carefully about just how often you are
engaging in these behaviors, and see them for what they are—a temporary
fix that can cause a lasting problem. And remember the lesson of the
hungry ghosts. The unsettled self can never be sated with food. 




From Buddha’s Diet: The Ancient Art of Losing Weight Without Losing Your Mind, by
Tara Cottrell and Dan Zigmond, © 2016. Reprinted with permission of
Running Press, an imprint of Perseus Books, a division of PBG
Publishing, a subsidiary of Hachette Book Group.


There is no fire like passion
No crime like hatred,
No sorrow like separation,
No sickness like hunger,
And no joy like the joy of freedom.




Zen famously says: when hungry, eat; when tired, sleep.


But all things in moderation - as the Buddha discovered in time to avoid starving to death.

UN News

 Over 820 million people suffering from hunger; new UN report reveals stubborn realities of ‘immense’ global challenge


 Economic Development


After nearly a decade of progress, the number of people who suffer
from hunger has slowly increased over the past three years, with about
one in every nine people globally suffering from hunger today, the
United Nations said in a new report released on Monday.


This fact underscores “the immense challenge” to achieving the Zero
Hunger target of the Sustainable Development Goals (SDGs) by 2030,
according to the State of Food Security and Nutrition in the World 2019.


The report, launched on the margins of the High-level Political
Forum (HLPF) – the main UN platform monitoring follow-up on States’
actions on the SDGs – currently under way in New York, breaks down
statistics by region, and shows that hunger has risen almost 20 per cent
in Africa’s subregions, areas which also have the greatest prevalence
of undernourishment.


 Although the pervasiveness of hunger in Latin America and the
Caribbean is still below seven per cent, it is slowly increasing. And in
Asia, undernourishment affects 11 per cent of
the population.


 Although southern Asia saw great progress over the last five years,
at almost 15 per cent, it is still the subregion with the highest
prevalence of undernourishment.


“Our actions to tackle these troubling trends will have to be
bolder, not only in scale but also in terms of multisectoral
collaboration,” the heads of the UN Food and Agriculture Organization
(FAO), the International Fund for Agricultural Development (IFAD), the
UN Children’s Fund (UNICEF), the World Food Programme (WFP) and the
World
Health Organization (WHO) urged in their joint foreword to the report.


Hunger is increasing in many countries where economic growth is
lagging, particularly in middle-income countries and those that rely
heavily on international primary commodity trade.


The annual UN report also found that income inequality is rising in
many of the countries where hunger is on the rise, making it even more
difficult forthe poor, vulnerable or marginalized to cope with economic
slowdowns and downturns.


“We must foster pro-poor and inclusive structural transformation
focusing on people and placing communities at the centre to reduce
economic vulnerabilities and set ourselves on track to ending hunger,
food insecurity and all forms of malnutrition,” the UN leaders said.


Food insecurity


This year’s edition of the report takes a broader look at the impact of food insecurity – beyond hunger.


It introduces, for the first time, a second indicator for monitoring
Sustainable Development Goals (SDGs) Target 2.1 on the Prevalence of
Moderate or Severe Food Insecurity that shows that 17.2 per cent of the
world’s population, or 1.3 billion people, lacked regular access to
“nutritious and sufficient food”.


“Even if they were not necessarily suffering from hunger, they are
at greater risk of various forms of malnutrition and poor health”,
according to the report.The combination of moderate and severe levels of
food insecurity brings the estimate to about two billion people, where
in every continent, women are slightly more food insecure than men.


Low birthweight still a major challenge


Turning to children, the report disclosed that since 2012, no progress has been made in reducing low birthweight.


Additionally, while the number of under-age-five children affected
by stunting has decreased over the past six years by 10 per cent
globally, the pace of progress is too slow to meet the 2030 target of
halving the number of stunted children.


Furthermore, overweight and obesity continue to increase throughout
all regions, particularly among school-age children and adults. Income
inequality increases the likelihood of severe food insecurity – UN
report


To safeguard food security and nutrition, the 2019 report stresses
the importance to economic and social policies to counteract the effects
of adverse economic cycles when they arrive, while avoiding cuts in
essential services.


It maintains that the uneven pace of economic recovery “is
undermining efforts to end hunger and malnutrition, with hunger
increasing in many countries where the economy
has slowed down or contracted”, mostly in middle-income nations.

Moreover,
economic slowdowns or downturns disproportionally undermine food
security and nutrition where inequalities are greater.


The report
concludes with guidance on what short- and long-term policies must be
undertaken to safeguard food security and nutrition during episodes of
economic turmoil or in preparation for them, such as integrating food
security and nutrition concerns into poverty reduction efforts using
pro-poor and inclusive structural transformations.

Solving India’s hunger problem

The Supreme Court has agreed to examine a plea that starvation
deaths continue to eat into the right to life and dignity of social
fabric and a “radical” new measure like community kitchens need to be
set up across the country to feed the poor and the hungry.

A Bench led by Justice N.V. Ramana issued notice on Monday to the
government on the petition filed jointly by activists Anun Dhawan,
Ishann Dhawan and Kunjana Singh, represented by advocates Ashima Mandla
and Fuzail Ahmad Ayyubi.

State-funded community Asskhaya Patra kitchens must be the  novel
concept in all countries. For combating starvation and malnutrition
crisis every locality must have Akshaya Patra kitchens along with the
existing hotels and bakeries.


https://www.ancient-buddhist-texts.net/English-Texts/Buddhist-Legends/15-05.htm

Book XV. Happiness, Sukha Vagga

XV. 5. The Buddha feeds the Hungry 01

203. Hunger is the greatest of afflictions; the Aggregates of Being are the principal source of suffering;
If a man thoroughly understand this, he has attained Nibbāna, Supreme Happiness.

This religious instruction was given by the Teacher while he was in residence at Āḷavi with reference to a certain lay disciple.

For one day, as the Teacher seated in the Perfumed Chamber at Jetavana {3.262}
surveyed the world at dawn, he beheld a certain poor man at Āḷavi.
Perceiving that he possessed the faculties requisite for attaining the
Fruit of Conversion, he surrounded himself with a company of five
hundred monks and went to Āḷavi. The inhabitants of Āḷavi straightway
invited the Teacher to be their guest. That poor man also heard that the
Teacher had arrived and made up his mind to go and hear the Teacher
preach the Law. But that very [30.75] day an
ox of his strayed off. So he considered within himself, “Shall I seek
that ox, or shall I go and hear the Law?” And he came to the following
conclusion, “I will first seek that ox and then go and hear the Law.”
Accordingly, early in the morning, he set out to seek his ox.

The residents of Āḷavi provided seats for the Congregation
of Monks presided over by the Buddha, served them with food, and after
the meal took the Teacher’s bowl, that he might pronounce the words of
thanksgiving. Said the Teacher, “He for whose sake I came hither a
journey of thirty leagues has gone into the forest to seek his ox which
was lost. Not until he returns, will I preach the Law.” And he held his
peace.

While it was still day, that poor man found his ox and
straightway drove the ox back to the herd. Then he thought to himself,
“Even if I can do nothing else, I will at least pay my respects to the
Teacher.” Accordingly, although he was oppressed with the pangs of
hunger, he decided not to go home, but went quickly to the Teacher, and
having paid obeisance to the Teacher, sat down respectfully on one side.
When the poor man came and stood before the Teacher, the Teacher said
to the steward of the alms, “Is there any food remaining over and above
to the Congregation of Monks?” “Reverend Sir, the food has not been
touched.” “Well then, serve this poor man with food.” So when the
steward had provided that poor man with a seat in a place indicated by
the Teacher, he served him dutifully with rice-porridge and other food,
both hard and soft. When the poor man had eaten his meal, he rinsed his
mouth.

(We are told that with this single exception there is no other instance on record in the Three Piṭakas {3.263}
of the Tathāgata’s having thus inquired about the supply of food.) As
soon as the poor man’s physical sufferings had been relieved, his mind
became tranquil. Then the Teacher preached the Law in orderly sequence,
expounding one after another the Four Noble Truths. At the conclusion of
the lesson, the poor man was established in the Fruit of Conversion.
Then the Teacher pronounced the words of thanksgiving, and having so
done, arose from his seat and departed. The multitude accompanied him a
little way and then turned back.

The monks who accompanied the Teacher were highly indignant
and said, “Just consider, brethren, what the Teacher did. Nothing of
the sort ever happened before. But to-day, seeing a certain poor man,
the Teacher inquired about the supply of food and directed that food to
be given to another.” The Teacher turned around, stopped, [30.76]
and said, “Monks, what are you saying?” When he heard what they were
saying, he said to them, “It is even so, monks. When I came hither a
journey of thirty leagues, a long and difficult journey, my sole reason
for coming hither was the fact that I saw that this lay disciple
possessed the faculties requisite for the attainment of the Fruit of
Conversion. Early in the morning, oppressed with the pangs of hunger,
this man went to the forest and spent the day in the forest seeking his
ox which was lost. Therefore I thought to myself, ‘If I preach the Law
to this man while he is suffering from the pangs of hunger, he will not
be able to comprehend it.’ Therefore was it that I did what I did.
Monks, there is no affliction like the affliction of hunger.” So saying,
he pronounced the following Stanza,

203. Hunger is the greatest of afflictions; the Aggregates of Being are the principal source of suffering;
If a man thoroughly understand this, he has attained Nibbāna, Supreme Happiness.

Fear

What do Matteyya Awakened One with Awareness
quotes teach us about fear?


Trade your fear for freedom.


“Even death is not to be feared by one who has lived wisely.”

“The whole secret of existence is to have no fear.

Never fear what will become of you, depend on no one. Only the moment you reject all help are you freed.”

“When
one has the feeling of dislike for evil, when one feels tranquil, one
finds pleasure in listening to good teachings; when one has these
feelings and appreciates them, one is free of fear.



”Pain is a Gift
Instead of avoiding it,
Learn to embrace it.
Without pain,
there is no growth”


https://www.facebook.com/100003761217278/posts/1790923524376337/?sfnsn=wiwspwa&extid=cDQEshXAALdqAOA2&d=w&vh=i

Concepts:

1. The world has changed for ever,


2. Adaptation is the key,


3. Survival of the ‘Quickest’.


4. Forced Enterpreneurship,


5. Ego slap by nature.

AFFECTED INDUSTRIES :

1.
JOBS, 2. RETAIL, 3. TRAVEL, 4.TOURISM, 5. HOSPITALITY, 6. AUTOMOIVE, 7.
CINEMA, 8. LOGISTIC, 9.LOCAL TRANSPORT, 10. RESTAURANTS, 11. LUXURY
PRODUCTS, 12. LIVE SPORTS, 13. REAL ESTATE, 14. OIL & GAS, 15.
COSTRUCTION, 16. FILM INDUSTRY, 17. EVENTS & CONFERENCES, 18. TECH
& GAD INVESATING, 19. AUTOMOBILE MANUFACTURING, 20. FINTECH
INVESTMENT.

WHAT HAS CHANGED :


1.
SOCIAL INTERACTION, 2. WORK STYLE, 3. INTERNET USAGE, 4. HEALTH
CONCIOUSNESS, 5. LESS POLLUTION, 6. PRIORITIES, 7. BUSSINESS MODES, 9.
FAMILY TIME, 10. EXPENSES DROPPED, 11. EDUCATION, 11. FOOD, 19.
ENVIRONMENT.



WINNING INDUSTRIES:



1. DIGITAL PRODUCTS, 2. GIG ECONOMY, 3. STOCK MARKET INVESTING, 4. HOME
GARDENING, 5. ONLINE COACHING/TEACHING, 6. MENTAL HEALTH, 7. ALTERNATE
ENERGY, 8. INSURANCE, 9. ALTERNATE MEDICINES, 10. GAMING, 11.
HEALTHCARE, 12. AFFILIATE MARKET, 13. NETWORK MARKETING, 14. DATA
SCIENCES, 15. SPIRITUAL SCIENCES.

Keep
calm and carry on.” “The only thing we have to fear is fear itself.”
“Don’t worry, be happy and reach across barriers of class and era”.


“A life lived in fear is a life half lived,”


“Aren’t you worried?” “Would that help?”


“Worry is like a rocking chair: It gives you something to do but never gets you anywhere,”


“Nothing in life is to be feared, it is only to be understood. Now is the time to understand more, so that we may fear less.”


“Don’t worry, be happy”


“Don’t worry ’bout a thing, cause every little thing’s gonna be alright.”


“Things could always be better, but things could always be worse,”


“Nothing’s okay. So it’s okay.””I like to think of life as an
adventure, like a roller coaster. It helps with the ups and downs.”


“Often when you think you’re at the end of something, you’re at the beginning of something else.”


“Better to be busy than to be busy worrying,”


“Life isn’t about waiting for the storm to pass. It’s about learning
how to dance in the rain.” Or as Sting sings, “When the world is running
down, you make the best of what’s still around.”


“You can’t always get what you want. But if you try sometime, you’ll find, you get what you need,”


“The simple bare necessities. Forget about your worries and your strife … The bare necessities of life will come to you,”


“Let everyone sweep in front of his own door, and the whole world will be clean.”


“That which does not kill us, makes us stronger,”


“Life will give you whatever experience is most helpful for the evolution of your consciousness.”


“I shall pass this way but once; any good that I can do or any kindness I can show to any human being; let me do it now,”


“If you’re going through hell, keep going,”


“You just gotta keep livin’ man, L-I-V-I-N,”


“This here bearing went out. We didn’t know it was goin’, so we didn’
worry none. Now she’s out an’ we’ll fix her. An’ by Christ that goes for
the rest of it.”


The sun will rise “This too shall pass,”


“Praise and blame, gain and loss, pleasure and sorrow come and go like the wind.”


“dawn comes after the darkness,”


“I know what I have to do now, I’ve got to keep breathing because
tomorrow the sun will rise. Who knows what the tide could bring?”


“Everything will be okay in the end. If it’s not okay, it’s not the end.”
Do
not Panic & don’t kill yourself with unecessary fear. This posting
is to balance your news feed from posts that caused fear and panic.

 33,38,724
People are sick with COVID-19 Coronavirus at the moment, of which
32,00,000 are abroad. This means that if you are not in or haven’t
recently visited any foreign country, this should eliminate 95% of your
concern.

If you do contact COVID-19 Coronavirus, this still is not a cause for panic because:

81% of the Cases are MILD

14% of the Cases are MODERATE

Only 5% of the Cases are CRITICAL

Which means that even if you do get the virus, you are most likely to recover from it.

Some have said, “but this is worse than SARS and SWINEFLU!”  SARS
had a fatality rate of 10%, Swine flu 28% while COVID-19 has a fatality
rate of 2%

Moreover, looking at the ages of those who are dying of this virus,
the death rate for the people UNDER 55 years of age is only 0.4%

This means that: if you are under 55 years of age and don’t
live out of India - you are more likely to win the lottery (which has a 1
in 45,000,000 chance)


  • Let’s take one day ie 1 May as an example when Covid 19 took lives of 6406 in the world.
    On the same day:

    26,283 people died of Cancer

    24,641 people died of Heart Disease

    4,300 people died of Diabetes

    Suicide took 28 times more lives than the virus did.

    Mosquitoes
    kill 2,740 people every day, HUMANS kill 1,300 fellow humans every day,
    and Snakes kill 137 people every day. (Sharks kill 2 people a year)

    SO DO THE DAILY THINGS TO SUPPORT YOUR IMMUNE SYSTEM , PROPER HYGIENE AND DO NOT LIVE  IN FEAR.

    Join to Spread Hope instead of Fear.

  • Join to Spread Hope instead of Fear.

    The Biggest Virus is not Corona Virus but Fear!

  • SHARE TO STOP PANIC


https://www.thehindu.com/…/put-some-mo…/article31507460.ece…


This is what has happened when there is no money in the hands of the
people because of the permanent curfew where the petty shops, small
eateries, no work for daily wagers etc., etc.,

Message from top cop of Bangalore which every one should read.

CAUTION

All of us whether in Cities or Towns, have to be aware of the situation.

From May 3rd if the
permanent curfew is lifted partially fully, we cannot put much pressure
on our police department which had worked hard day in and day out all
these days.

The police force would be very tired and they also need to spend time with their families.

We need to be responsible citizens in following traffic rules and be proactive in protecting ourselves and our belongings.

As many out there, did
not have much earnings all these days so there might be a sudden spurt
in incidents due to jobloss / effect on business.

1. People have to be very
careful this includes people at home, children, school and college
going boys/girls, working women/men.

2. Do not wear costly watches.

3. Do not wear costly chains, bangles, ear rings be careful with your hand bags.

4. Men refrain wearing high end watches, costly bracelets and chains.

5. Do not use much of your mobile phones in the public. Try to minimise mobile use in public.

6. Do not entertain giving lift ride to any strangers.

7. Do not carry more than necessary money.

8. Keep your credit and debit cards safe while you are on the move.

9. Keep calling home every now and then to check upon your elders, wife and children’s welfare.


10. Instruct elders and people at home while attending a door bell keep
a safe distance from the main door, if possible keep the grill gates
locked not to go close to the grill to receive any parcels or letters.

11. Instruct children to return home early as much as possible.

12. Don’t take any secluded or short cuts roads to reach home, try and use maximum Main roads.

13. Youngsters when you are out keep an eye on your surroundings.

14. Always have an emergency number at hand.

15. Keep a safe distance from people.

16. Public mostly will be wearing mask.

17. Those who use cab services please share your trip details with you parents, siblings, relatives, friends or guardians.

18. Try and use Govt public transport system.

19. Avoid crowded buses.

20. While going for your
daily walk try and go around 6.00 AM, in the evening maximum finish by
8.00 PM use Main roads avoid empty streets.

21. Do not spend much time in malls, beach and parks.

22. If Children have to attend tuition classes let elders drop and pick up.

23. Do not leave any valuables in your vehicles.

This has to be followed at least for 3 months or till overall situation improves.

Share to all you CARE…

Request all authorities to issue a notification in the best interest of people of our Country.



Free Online Leadership Training from http://sarvajan.ambedkar.org
for Discovery of Awakened One with Awareness Universe for Happiness,
welfare and Peace for all Sentient and Non-Sentient beings and for them
to attain Eternal Bliss as Final Goal!Make your peace with that and all
will be well.”


1. “The whole secret of existence is to have no fear.”



2. “Be kind to all creatures; this is the true religion.”


3. Affirmation without discipline is the beginning of delusion(Stupidity)-JC


4.
In the end, only three things matter: How much you loved, how gently
you lived, and how gracefully you let go of things not meant for you.”


5.“The less you respond to negative people, the more peaceful your life will become.”


6. “Health is the greatest gift, contentment is the greatest wealth, A
trusted friend is the best relative, liberated mind is the greatest
bliss.”



7.“The thought manifests as the word: the word manifests as the deed:
the deed develops into character. So watch the thought and its ways with
care, and let it spring from love born out of concern for all beings.”


8.“Do not learn how to react learn how to respond.”


9. “If your compassion does not include yourself, It is incomplete.”


10. “Everything that has a begining has an ending.



11. “ Your work is to discover your world and then with all your thoughts give yourself to it.”


12.“The whole secret of existence is
to have no fear.”Your worst enemy cannot harm you as much as your own
unguarded thoughts.”


13. If anything is worth doing, do it with all your good thoughts.


14. “The root of suffering is attachment.”


15. “Holding onto anger is like drinking poison and expecting the other person to die.”


16. “All that we are is the result of what we have thought.”


17. “Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment.”


18 “What you think you become, what you feel, you attract. what you imagine, you create.”


19. “Nothing can harm you as much as your own thoughts unguarded.”


20. “Relax nothing is in control.”-


21. Awakened One with Awareness was asked,”what have you gained from concentration?”
He replied “NOTHING”! However let me tell you what i have lost: anger,
anxiety, depression, insecurity, fear of old age and death.”


22. “The trouble is you think you have time.”


23. “Believe nothing, no matter where you read it or who has said it,
not even if i have said it. Unless it agrees with your own reason and
your own common sense.”


24. “Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment.”


25. “On the long journey of human life… Faith is the best of companions.”


26. “To understand everything is to forgive everything.”


27. “Holding onto anger is like drinking poison and expecting the other person to die.”


28. “No one saves us but ourselves. No one can and no one may. We ourselves must walk the past.”


29. “There is no path to happiness: Happiness is the path.”


30. “No matter how hard the past, you can always begin again.”


31. “If you want to fly, give upeverything that weighs you down.”


32. “you only lose what you cling to.”



34. “when we meet real tragedy in life, we can react in two ways-
Either by losing hope and falling into self-destructive habits or by
using the challenge to find our inner strength.”


35. “Don’t rush anything. When the time is right, it’ll happen..”


36. “Those who are free of resentful thoughts surely find peace.”


37. “It is during our darkest moments that we must focus to see the light”


38. “Be patient everything comes to you in the right moment.”


39. “Each morning we are born again. What we do today is what matters most.”


40. “A man who conquers himself is greater than one who conquers a thousand men in a battle.”


41. “All human unhappiness comes from not facing reality squarely, exactly as it is.”


42. “It is better to be hated for what you are than to be loved for what you are not.”


43. “He who does not understand your silence will probably not understand your words.”


44. “Happiness does not depend on what you haveor who you are it solely relies on what you think.”


45. “whatever befalls you, walk on untouched, unattached.”


46. Leadership and learning are indispensable to each other.


47. The most powerful leadership tool you have is your own personal example.


48. A leader is one who knows the way, goes the way, and shows the way.


49. Let your actions inspire others to dream more, learn more, do more, and…


50. The greatest leader is not necessarily the one who does the greatest things. He…


51. Let me define a leader. He must have the vision and passion and not be afraid…


52. The more secretive or unjust an organization is, the more leaks induce fear…


53. Efforts and courage are not enough without purpose and direction.


54. Don’t find fault, find a remedy.


55. The key to successful leadership today is influence, not authority.


56. People ask the difference between a leader and a boss. The leader leads, and…


57. With great power comes great responsibility.


58. If your actions inspire others to dream more, learn more, do more and…


59. I suppose leadership at one time meant muscles, but today it means getting…


60. The more you inspire, the more people will inspire you.


61. A true leader is one who is humble enough to admit their mistakes.


62. Leaders are the ones who keep faith with the past, keep step with the present…


63. He who cannot be a good follower cannot be a good leader.


64. The task of leadership is not to put greatness into people, but to elicit it, for…


65. A real leader uses every issue, no matter how serious and sensitive, to ensure…


66. One of the most important leadership lessons is realizing you’re not the most…


67. It is better to lead from behind and put other in front, especially when you…


68. A leader takes people where they want to go. A great leader take people where…


69. Leaders aren’t born, they are made. And they are made just like anything else…


70. Leadership is the capacity to translate vision into reality.


71. A genuine leader is not a searcher for consensus but a molder of consensus.


72. Leaders are the creators of their lives. Followers let life happen to them.


73. Leaders are visionaries with a poorly developed sense of fear and no concept…


74. Leadership is based on a spiritual quality; the power to inspire, the power…


75. No man will make a great leader who wants to do it all himself or get all the…


76. A leader is best when people barely know he exists, when his work is done, his…


77. If you are working on something exciting that you really care about, you don’t…


78. A leader is one who sees more than others see, who sees farther than others…


79. Leadership is the challenge to be something more than average.


80. As a leader, I am tough on myself and I raise the standard for…


81. Good leadership starts with good communication.


82. Management is doing things right; leadership is doing the right things.


83. A good leader is a person who takes a little more than his share of the blame…


84. No man will make a great leader who wants to do it all himself or get all the…


85. Management is about arranging and telling. Leadership is about nurturing…


86. No man is good enough to govern another man without that other’s consent.


87. Always bear in mind that your own resolution to succeed is more important…


88. Leadership: The art of getting someone else to do something you want done…


89. The challenge of leadership is to be strong, but not rude; be kind, but not weak;


90. Remember the difference between a boss and a leader; a boss says “Go!”…


91. A leader is someone who demonstrates what’s possible.


92. A leader is a dealer in hope


93. The courage of leadership is giving others the chance to succeed even though…


94. A great leader’s courage to fulfill his vision comes from passion, not position.


95. Courage is the main quality of leadership, in my opinion, no matter where it…witty-leadership-quots


And lastly,


96. I have a different vision of leadership. A leadership is someone who brings…



Leadership and leadership quotes can help us know how to lead in many
different ways. Whether in business, law enforcement, or any group,
there needs to be a leader. We usually look up to someone who can guide
us and show us how things are done. What we don’t know is that we can
also be that person that we want to look upon to. We just need to
discover how to improve ourselves and be that person. Sometimes, what we
need are some encouragements from other people who have been there or
have been good leaders also.



By reading these famous inspirational leadership quotes, we can learn
how to be good leaders. It can help us know what are the do’s and don’t
and what should be the qualities to be a good leader. In here, we have
collected some of the best leadership quotes you can find on the
internet. These leadership quotes came from people who were once great
leaders themselves.

Image result for Gifs of Vinaya pitaka compared with Vinayaka

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