Discovery of Metteyya the Awakened One with Awareness Universe(FOAINDMAOAU)
From Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in
 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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07/07/20
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.
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 4:55 am




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.

In
chitpavan brahmin Vinayak Damodar savarkar’s hindutvastan Indian
express will have to be renamed as hindutvastan express.He was born the
Marathi chitpavan brahmin hindu family.
Following
the murder of Gandhi on 30 January 1948, police arrested the murderer
nathuram godse a chitpavan brahmin who was a member of the hindu
mahasabha and of just 1% intolerant, violent, militant, number one
terrorists of the world, ever shooting, mob lynching, lunatic, mentally
retarded foreigners from Bene
Israel,Tibet, Africa, Eastern Europe, Western Germany, Northern Europe,
South Russia, Hungary, etc, etc., chitpavan brahmins of Rowdy/Rakshasa
Swayam Sevaks (RSS) / hindutva mahasabha plan to establish stealth and
shadowy hidutva cult are some influential peoples on media those spread
ideology of Manusmritic Jati Pratha/Vedism/Casteism (Rig Vedic purusha

Sukta 10:90 i.e. fourfold caste system) who will be forced to quit
Prabuddha Bharat as they claim they are hindutvaites but not as Secular
Democratic Indian Nationalist. So in other ways they say they are not a
part of Democratic India so need hindutva cult which implies treason
against India; means Rashstra Droh.
They don’t accept they are secular. They reject preamble of constitution
“WE, THE PEOPLE OF INDIA, having solemnly resolved to constitute India
into a SOVEREIGN SOCIALIST SECULAR DEMOCRATIC REPUBLIC.” It directly

proofs they are anti nationalist with a so called slogan we are
nationalist as hindutvaites for their personal and organized benefits.
Prabuddha Bharat is a Nation of multi linguistic, multi culture, multi religions,

multi races and a place for even non-believers. It is not belongs to
only caste followers of vedism. Claiming it belongs to only Caste
followers polytheists is just anti nationalism. Re-meaning to the word
“hindu” as “an art of living for all root natives of Indian origin” is
just like making a new construct by present con vedic followers to
impose vedism to whole Indian root natives though they follow or not
follow any faiths but belongs to origin of Vedism. Vedism is just a
stupid & most idiotic faith of this land that has been destroying
all good rational faith systems of Indian origin for which original
progressive civilization has been devastated. Their ideology declines
and hurts SECULARISM mentioned in preamble of India.

They want to replace SECULARISM word from preamble making it
HINDUTVAISM in the process of making India as a hindutva rastra or
Nation of

hindutvaites . These stupids even don’t know what is hindutva? They
follow their stupid master V.D Savarkar who had defined “Who is
hindutvaite?” and they loved to be brain raped by his ideology. V. D.
Savarkar had defined hindutva according to his won understanding of word
hindutva without the basic knowledge of its meaning and its origin and
defined it with fake and wrong claims. That stupid so called intellect
imposed and induced Brahmanism in the word Hindu to promote caste system
and polytheist idolism. Who advocates “hindutva glory is evident in the
preservation of the Vedas and Shastras, the protection of Cows and
chitpavan brahmins.” Is he a secular? In his book he had said “Rape is
religious duty.” RSS and Bevakoof Jhoothe Psychopaths (BJP) which
gobbled the Master Key by tampering the fraud EVMs and won elections
i.e. RSS and their paid PRESSTITUTE media follow him as their god
father. Our Nation so far strong and under development country because
its root base is Secularism otherwise it might have the position like
Pakistan; even
worsen than them. V.D. Savarkar had agreed that Sindhu word is not from Sanskrit language.
Sindhu word is from Pali language and its meaning is river. India was a
land of SAPTA SINDHU meant it was land of seven major rivers that had
flourished the multicultural civilization of India. India is a land of

rivers was its original demographic entity not chitpavan brahmanism.
Indus, hindu, hindustvastan, Sindhusthan, Shindh, Sindhi, Al-Hind,
Indoustan, India etc.
all are streams from this Pali language word Sindhu. Sindhu word got
popularized in the age of Buddhism in India due to propagation of Pali
Buddhist scriptures. BTW prime architecture of Indian constitution
Bhimrao Ramji Ambedkar was a Buddhism ideology follower not a
hindutvaite. Why an intelligent person who was prime architecture of the
constitution rejected the ideology of hindutvaism? Was he a fool? He
knew the cons of India well; and had architect the constitution in that
forms so that future generations won’t face major problems due to
ideological faith contradiction based on God. RSS and BJP administration

and their paid media trying to change the core of its architecture
which is nothing but unconstitutional, anti nationalism and anti
patriotic. When you meet them ask to say Proudly say “I am secular and I
love Prabuddha Prapanch ” therough Dicovery of Metteyya Awakened One
with Awareness Universe. Savarkar had invested ₹ 15000 in the company.
Savarkar, a former president of the Hindu Mahasabha, was arrested on 5
February 1948, from his house in Shivaji Park, and kept under detention
in the Arthur Road Prison, Bombay. He was charged with murder,
conspiracy to murder and abetment to murder.
Godse
claimed full responsibility for planning and carrying out the
assassination. However, according to the Approver Digambar Badge, on 17
January 1948, Nathuram Godse went to have a last darshan
(audience/interview) with Savarkar in Bombay before the murder. While
Badge and Shankar waited outside, Nathuram and Apte went in. On coming
out Apte told Badge that Savarkar blessed them “Yashasvi houn ya”
(”यशस्वी होऊन या”, be successful and return). Apte also said that
Savarkar predicted that Gandhi’s 100 years were over and there was no
doubt that the task would be successfully finished.
Frontpage - MANAS

southasia.ucla.edu

Frontpage - MANAS

ndia,
in the cliched observation, is not merely a country but a continent.
Its population, which is in excess of one billion and may soon exceed
that of China, presents the most extraordinary contrasts. The people of
this vast country speak nearly a thousand languages, follow several
different faith…
https://www.wikihow.com/Start-a-School

How to Start a School
Congratulations!
You’re joining parents and teachers around the world who want to
reinvent education by starting their own schools. Starting a school and
sharing your vision for education with the world can be one of the most
satisfying career choices you’ll make. But where to start? A bit of
planning is essential at all steps in the process, but there is also so
much support available to you.

Steps


  1. 1
    Start by researching laws in your state. Laws vary
    from state to state and can have a significant impact on what
    requirements you will need to complete to open your school. These can
    usually be found on the educational department’s website. In general,
    opening a preschool or daycare is much more difficult than opening a
    school for children ages 6 and up.






Part 1

Developing Curriculum




  1. 1
    Develop a compelling educational vision. A compelling
    vision is essential to guide you through the startup phase and beyond.
    Your vision will drive decisions and actions in the short-and long-term.
    Envision your school.[1] Consider the following questions:
    • What are your values?
    • Who do you want to serve?
    • What kind of education does this community need?
    • What will your school provide that other schools cannot?
    • What kind of social, intellectual and emotional experience do you want to give your students?
    • Where do you want your school to be in 5 years, 25 years and 100 years?
    • What type of school do you want to start? For-profit or non-profit?
      Non-profits are extremely difficult to establish but have long-term
      benefits. If you want to start on a smaller scale, you could consider
      beginning with a few afterschool classes, a part-time homeschool coop or
      a playgroup.

  2. 2
    Write out a curriculum.
    When writing a curriculum, you need to consider both the practical
    organizational matters of day-to-day operations, as well as the scope
    and sequence of learning you hope your school to achieve.[2] A well-written curriculum should address the following categories of information:
    • Day-to-Day Operations

      • How long are classes?
      • How many classes in a day?
      • When will the day start and end?
      • How will lunches be organized?
      • How will teachers be scheduled?
    • Learning Assessment

      • What do your students need?
      • What is the objective of the students’ learning?
      • What criteria will be used to assess learning?
      • How will students be tested?
      • What constitutes graduation from the school?

  3. 3
    Write a teaching statement.
    Articulate the pedagogy you’d like your prospective teachers to use,
    understand, and develop in their classrooms. Will your school be
    test-heavy? Writing-based? Discussion-centered? Describe the ways in
    which teachers will be held accountable for their students’ learning and
    the ways in which they may run their classroom.
    • For a teaching statement, try to word things in such a way as to
      attract the best and brightest young teachers and the most enthusiastic
      to make your school as good as possible. May teacher select their own
      texts, or select from approved books? Consider ways in which you can
      make your school an attractive alternative for creative teachers.[3]

  4. 4
    Get your curriculum approved. To get state-certified,
    and to let your school be eligible for state money, you need to get
    your curriculum approved by the School Board in your state, which will
    probably involve an audit of your curriculum, and your incorporation
    documents. The process is somewhat time-consuming, but not difficult if
    you’ve planned and followed the appropriate steps. Contact the
    Department of Education in your state to learn exactly what it is you
    need to do to schedule an audit, and how you can go about preparing for
    it.



  1. 5
    Consider using a pre-existing curriculum such as Montessori or Waldorf.
    If you’re interested in forming a school with a pre-set ideology or
    pedagogy, contact the legislating body for the organization you’d like
    to join and get help and additional guidance to get your school to the
    proper code, according to the organization.[4]
Image result for Gifs of Vinaya pitaka compared with Vinayaka



LESSON 3377 Wed 8 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


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— Attendance on awareness — in
22) 52) Classical Japanese-古典的なイタリア語,
and 29) Classical English,Roman



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The
Buddha calls himself omniscient (sarvajñā) and omnivoyant
(sarvadarśin). But in the world, there are infinite treatises, arts
(kalā), sciences (vidhi), knowledges (jñāna), crafts (śilpa), methods
(upāya). For all the beings taken together to know all these things
would already be difficult: it would be more difficult still for the
Buddha himself alone to possess omniscience. So many things, so many
difficulties!
The
Buddha, who experiences no fear, wishes to destroy incorrect suspicions
and, in order to refute objection, he speaks of the four
fearlessnesses.
Furthermore,
before the Buddha appeared in the world, heretics (tīrthika) in various
ways deceived people who were searching for the Path or seeking merit.
There were those who ate all kinds of fruits (phala), all kinds of
vegetables (vyañjana), all kinds of plants (tṛṇa) and roots (mūla),
cow-dung (gomaya) or false millet, who ate once a day, every second day,
every tenth day, once a month or once every two months, who swallowed
smoke, drank water, ate moss and other things of this kind, who dressed
themselves in tree bark, [242a] leaves or grass, deer-skins or wooden
planks, who slept on the ground, on branches, on ashes or spines, who,
in the cold season went into the water, or in the hot season scorched
themselves between five fires, who died by going into the water,
entering into the fire, by throwing themselves on picks or by starving
themselves to death.[1] In the course of these different austerities
(duṣkaracaryā), they were seeking paradise (svarga) or they were seeking
nirvāṇa. They also recommended their disciples not to renounce these
practices and, by leading people of little intelligence in this way,
they collected homage (pūjā).
As
long as the sun (sūrya) has not risen, the firefly (khadyotaka)[2]
gleams somewhat; but when the sun has risen and is shining, the moon
(candra) and stars (tāraka) no longer shine and even less so, the
firefly. Similarly, as long as the Buddha had not yet appeared in the
world, the heretics were illuminating the world with a feeble light and
receiving homage; but as soon as the Buddha has appeared in the world,
he eclipses the heretics and their disciples by the brilliance of his
great knowledge (mahājñānāloka) and none of them receive homage.[3]
Having lost homage and profits, they increase their lies (mṛṣāvāda)
against the Buddha and his disciples.
[Sundarīsūtra].[4]
– As has been said in the Souen-t’o-li-king (Sundarīsūtra), they
accused the Buddha of having killed Sundarī. They said to people: “The
lowest man in the world would not do that, and the person who is
mistaken about human laws on this point is even more mistaken about
nirvāṇa.”
Wishing
to destroy such slander, the Buddha himself proclaimed his own true
qualities (guṇa) and his four fearlessnesses (vaiśāradya), saying:
“I alone am omniscient (sarvajñā) and nobody can truthfully say that I am not cognizant. I do not fear that.”
“I
alone have destroyed all the impurities (āsrava) and their traces
(vāsanā) and nobody can truthfully say that the Buddha has not destroyed
the impurities. I do not fear that.”
“I
have proclaimed the dharmas that create obstacles to the Path to
nirvāṇa (nirvāṇamārgāntarāyikadharma) and nobody can truthfully say that
these dharmas do not create obstruction to nirvāṇa. The Buddha does not
fear that.”

The Buddha has stated the path to the destruction of suffering
(duḥkhanirodhapratipad) that leads to nirvāṇa and nobody can truthfully
say that this path does not lead to nirvāṇa. The Buddha does not fear
that.”
In summary (saṃkṣepeṇa), here is the nature of these four fearlessnesses:[5]
1. Complete knowledge of all the dharmas (sarvadharmābhisaṃbodhi).
2. Destruction of all the impurities (sarvāsravakśaya) and their traces (vāsanā).
3. A report of the dharmas that create obstacles to the path (mārgāntarāyikadharmavyākaraṇa).
4. A report of the path of the cessation of suffering (duḥkhanirordhapartipadvyākaraṇa).
The
Buddha does not fear that anyone can truthfully say that he does not
fully know these four things. Why? Because he knows them precisely and
fully.
The
first two fearlessnesses are personal qualities or perfections [for the
Buddha]; the last two fearlessnesses are qualities useful to beings.[6]
In
the first, third and fourth fearlessness, it is a matter of knowledge;
in the second, it is a matter of destruction (kṣaya). The matter is
governed by the perfection of wisdom and cessation.
II. Why the Buddha mentioned his four fearlessnesses

wisdomlib.org

II. Why the Buddha mentioned his four fearlessnesses

Questions.
– For what reasons does the Buddha speak of his four fearlessnesses?
Answer. – The Buddha calls himself omniscient (sarvajñā) and
omnivoyan…
https://www.suanmokkh.org/books/17
Happiness (sukha). This is a word that is quite ambiguous both in Thai, kwamsukh, in the Pāli language, sukha, and even in English, happiness.
The usual happiness that common people are interested in is when a particular hunger or want is satisfied.
This is the typical understanding of happiness. In the Dhamma sense, however, happiness is when there is no hunger or want at all, when we’re completely free of all hunger, desire, and want. Help to sort this out right at this point by paying careful attention to the following distinction: happiness because hunger is satisfied and happiness due to no hunger at all.
Lokiya means ‘carrying on according to worldly matters and concerns.’ Lokiya is to be in the world, caught within the world, under the power and influence of the world. Common translations are ‘worldly’ and ‘mundane.’ Lokuttara means ‘to be above the world.’ It is beyond the power and influence of the world. It can be translated ‘transcendent’ or ‘supramundane.’ Now we can more easily compare the two kinds of happiness: lokiya-sukha (worldly happiness), which is trapped under the power of, governed by the conditions and limitations of, what we call ‘the world,’ and lokuttara-sukha (transcendent happiness), which is beyond all influence of the world. See this distinction and understand the meaning of these two words as clearly as possible.



Lokiya means ‘stuck in the world, dragged along by the world,’ so that worldly power and influence dominate. In this state there is no spiritual freedom; it’s the absence of spiritual independence. Lokuttara means ‘unstuck, released from the world.’ It is spiritual freedom. Thus there are two kinds of happiness: happiness that is not free and happiness that is independent, the happiness of slavery and the happiness of freedom.
The practice of Dhamma, including a wise meditation practice, leads to lokuttara-sukha and not to worldly happiness. We must make this point clear from the very beginning. If you understand the difference between these two kinds of sukha, however, you’ll understand the purpose of Suan Mokkh and won’t be disappointed here.

Endless Hunger

Now we’ll observe further that the happiness based in the satisfaction of hunger is hopeless and can never be realized, because its hunger can never really be satisfied. The many things which arouse hunger are always changing. Whatever satisfies hunger changes, making that satisfaction fleeting and illusory, and so hunger returns. Hunger itself changes and, hence, can never be satisfied. This situation is eternal. The world today is stuck in this happiness which comes with fulfilling desires. The modern world is trapped in this endless problem.

Imagine, if you can, that you are the sole owner of the world, of the universe, of the entire cosmos. Now that you’re the owner of everything, does hunger stop? Can it stop? Would you please examine this carefully with and in your own mind. If you were to get everything that you could possibly desire, to the point that you owned the whole world, would your hunger cease? Or would you hunger for a second universe? Would you want a third? Consider the fact that hunger never ends by our attempts to satisfy it. In spite of this, the world today continues to develop the kind of education and evolution that seek merely to produce things which are more lovely and satisfying. Modern technology and science are slaves of hunger. Our world is falling into this deep hole of endlessly producing increasingly seductive things to try to satisfy hunger. But where are you going to find happiness in such a world ?

To make some comparisons to illustrate how the worldly happiness of common sentient beings advances from phase to successive phase. The new-born infant is happy when it is cuddled in its mother’s arms and sucks milk from her breast. This satisfies the infant until it grows a little older, a little bigger. Then the mother’s arms and breast aren’t enough. It learns about other foods and delights. Now its happiness depends on ice cream, candy, and junk food, on playing little games and running around the house. Then it grows older and those games don’t satisfy the child any more. It wants to play football or play with dolls. These two are outgrown eventually and the teenager’s interests and happiness revolve around sex. The previous kinds of satisfaction are of no more interest. After the teenager becomes a young man or woman, don’t expect him or her to be satisfied with the old types of happiness. Now all she or he thinks about is sex and dates. Finally, the human being marries, becomes a wife or husband, and has hopes and wishes tied up in a house, money, and possessions. There’s no way he or she can be satisfied with childish happiness anymore. The human being changes from stage to stage, and happiness also changes from stage to stage. It is continuous and endless. Hunger develops from stage to stage until death. After that, many believe, there is rebirth as a deva (celestial being); and still there’s hunger, heavenly hunger for the happiness of devas. It never stops. Even in heaven with the gods or in the Kingdom of God, should such things exist, hunger doesn’t stop. In Buddhism these all are considered to be examples of worldly happiness that only deceives and confuses.

Where Does Hunger Stop?
If in the Kingdom of God, or in whatever place God is, whether according to the scriptures of Christianity or any other religion, when we’re with God can hunger and desire stop? If the Kingdom of God is the end of hunger and craving, then it’s the same thing as Buddhism teaches: Nibbāna, or the happiness that is beyond the world because hunger has ended. But if we understand the Kingdom of God differently, if it is a place where we still hunger, then Buddhism isn’t interested. Endless desire for better and better things to take as one’s own is not the goal of Buddhism. Buddhism takes the fork in the road that leads beyond the world. As for this thing we call ‘the world,’ in the Buddhist description it is divided into many levels, realms, or wanderings. There’s the common human world, with which we’re most familiar, and its human types of sukha. Above this are the various heavenly realms where the devas supposedly live. First, there are the sensual wanderings, the kāmāvacara, of those who have sexual desires. These are supposed to be ‘good,’ at least better than the human realm. Next, there are the Brahma wanderings, of which there are two categories: those dependent on form (matter) and those independent of form. These are better than the normal realms of existence, but they aren’t the end of hunger. There is no more sensual hunger in the rūpāvacara, the fine-material wanderings, but the ‘beings’ there still hunger after material existence. The ‘beings’ of the arūpāvacara, the non-material wanderings, are hungry as well. They hunger for non-material things rather than material. On each of these worldly levels hunger persists. The wants of the self don’t stop. There are always things which the self wants. These highly refined states of happiness utterly fail to transcend the world. Even the highest Brahma realm is caught within the world, trapped below the power and influence of desire. How are we going to finish hunger? We must turn around and destroy it. We don’t need hunger. We must take this other path where there is no hunger. The essence of this path is the absence of the feeling of self, of ‘I’ and ‘mine.’ This point is very profound. How much knowledge must we have, how much must we see, in order to stop this illusion of self? It is necessary to realize this connection between the end of hunger and the cessation of the self illusion. In worldly situations there is always a self or ‘I’ who hungers and strives to satisfy that hunger. Even if this self is on the highest heavenly level where hunger is only for the most refined things, nonetheless, there’s a hungry self trying to get those things. Hunger persists as this self seeks to acquire things for itself without ever truly succeeding. By examining the many levels of getting and of happiness, we see that hunger is hopeless. Why? Because self is hopeless.

‘The Best’

When you arrive at this stage, you ought to be familiar with what we call ‘the good’ or ‘the best.’ You all have ideas about ‘the best’ and think that you deserve to get and have ‘the best.’ Your hunger only goes as far as ‘the best.’ Whatever you identify as ‘the best’ — whether a day on the beach or five minutes of rest from the turmoil in your head — is where your hunger grasps. Even while basking in God’s radiance, the hunger for ‘the best’ doesn’t stop. We desire one kind of ‘the best,’ but as soon as we get it our hunger reaches after a better ‘the best.’ This has no end as long as there’s self that wants ‘the best.’ ‘The best’ has no end point; we can’t take it as our final goal. We continuously talk about ‘the best’ or about the summum bonum, but our meanings are so very different: ‘the best’ of children, of teenagers, of adults, of old folks; ‘the best’ of the world and of religion. Yet each of these visions of ‘the best’ makes us ‘the hungriest’ — hungry in refined, profound, subtle ways. We can never stop and rest in any ‘the best,’ for they are all lokiya-sukha. ‘The best’ cannot stand alone. It doesn’t go anywhere without its mate, ‘the worst.’ Through our grasping at ‘the best’ we’re burdened also with ‘the worst.’ Thus our fixation on ‘the best’ is merely self-perpetuating hunger. There’s only one way out. If we keep searching for sukha in the world, we’ll never find it. We must turn in the other direction, toward lokuttara-sukha. Hunger, must end, even hunger for ‘the best.’ Evil is one kind of busy trouble. Good is just another kind of trouble. To be free of all dukkha, the mind must be beyond good and evil, above best and worst — that is, it must dwell in voidness. This is the opposite of worldly happiness. It’s the lokuttara-sukha of freedom from the self that hungers. There’s no other way out of dukkha than from evil to good and then from good to voidness. In voidness hunger stops and there is true happiness.

The Tree of the Knowledge of Good and Evil

Those of you who are Christians or who have read the Bible will be familiar with the story of the Tree of the Knowledge of Good and Evil that appears at the beginning of Genesis. It tells how God forbade Adam and Eve to eat the fruit of the Tree of the Knowledge of Good and Evil. He warned them that they would die if they didn’t obey. If you understand the meaning of this passage, you will understand the core of Buddhism. When there is no knowledge of good and evil, we can’t attach to them, we’re void and free of dukkha. Once we know about good and evil, we attach to them and must suffer dukkha. The fruit of that tree is this attachment to good and evil. This causes dukkha and dukkha is death, spiritual death. Adam’s children, down through the ages to us, carry this burden of knowing good and evil, the burden of the self that attaches to good and evil and suffers spiritual death. We identify things as good and attach to them. We identify things as bad and detach from them. We are trapped in worldly conditions by our dualistic obsession with good and bad. This is the death of which God warned. Will you heed his warning? Now what are we who have inherited this problem going to do about it? To continue running after the satisfaction of our hunger for ‘the best’ is simply to perpetuate this cycle of birth and death. Thus Buddhism isn’t interested in any of the realms of lokiya-sukha, of good, better, and best. The Buddhist solution is to be above good and evil, to be empty of them. Please understand that ‘the best’ is not the highest thing. If you talk about God as the ‘supreme good,’ Buddhists won’t be able to accept your words. To say that God, the highest thing in the universe, is the collection of everything good or the perfection of good is to limit God, the supreme thing, within dualistic conditions. Buddhists cannot accept this. The God of the Bible himself said that if we know good and evil we must die. If you say, however, that God — if we choose to use this word — is beyond good and evil, then Buddhists can agree. In Buddhism, the goal is to transcend both good and evil, and realize voidness — to be void of ‘I,’ ‘me,’ ‘mine,’ and ‘myself.’ If we don’t know good and evil, we can’t attach to them and there is no dukkha. Or, if we know good and evil but still don’t attach to them, then there is no dukkha just the same. Thus, the highest point for humanity is beyond good.

Above & Beyond Good

Beyond good there is nothing to hunger for and no one to hunger. Hunger stops. The ‘I’ who hungers and all its desires disappear in voidness — the emptiness of self and soul. This voidness is the purpose of the practice of Dhamma. It is the way to transcend the endless cycles of hunger and worldly happiness. It is the Supreme Thing, the final purpose of Buddhism.The thing to observe in this matter is that it is impossible to attach to good and evil when there’s no knowledge of good and evil. When there’s no attachment, there’s no dukkha and no problem. Once the fruit of the tree of the knowledge of good and evil has been eaten, however, there is this knowledge of good and evil. What happens then? If we lack the wisdom (paññā) to know that we shouldn’t attach to good and evil, we’ll go and attach to the good and evil of common sentient beings. Thus, there is dukkha, which brings with it all the problems of life. These are the results of eating that fruit: attachment, dukkha, and death. Once there is this knowledge, there is no going back to a state of innocence in which good and evil aren’t known. After this knowledge arises, after the fruit has been eaten, we must go on to know fully that good and evil cannot be attached to. It is our duty and responsibility to learn this. Don’t attach to good and evil because they are impermanent (anicca), unsatisfactory (dukkha), and not-self (anattā). Good and evil are anicca, dukkha, anattā. When there’s this correct knowledge of good and evil, there’s no attachment. Then there’s no death, just as with Adam and Eve before they ate the fruit. We’ve all eaten that fruit; we all know about good and evil. There’s no going back to a state of innocence for us. Instead, we have the duty to know that good and evil should not be attached to. They must not be attached to. Please understand this matter wisely. Don’t attach to good and evil. Know them so thoroughly that you will never attach to them. This is the heart of Buddhism and the essence of Christianity. Both religions teach this same thing, although people may interpret it in quite different ways. If you understand this, you will have the key to the genuine happiness of freedom from hunger. You can see that if we grasp and cling to ‘good,’ we are hungry for good. If we have something better, we hunger for what is better. If we have what is the best, we hunger for the best. No matter how ‘best’ something is, it still causes hunger. We will hunger for the best. Inevitably, this hunger is the problem that leads to dukkha. No matter what the degree of hunger, it will cause some sort of dukkha.

Coarse hunger afflicts us in a crude way, while even the most subtle hunger — so refined that it can’t be seen or understood — harms us in a way too subtle to be seen. If there is hunger, there will be dukkha. Life will be troubled and disturbed, making perfect peace and perfect happiness impossible.VoidnessThis is why Buddhism teaches voidness (suññatā) — the voidness of ‘I’ and ‘mine’ that transcends ‘the best.’ If we have knowledge of beyond ‘the best,’ of the voidness that is neither good nor evil, there’s no problem. In suññatāthere’s no hunger. Even the most subtle levels of hunger disappear. Therein dukkha is quenched and true spiritual peace remains. This is the final goal. As long as there is the slightest hunger, it prevents the final goal. As soon as all hunger has been extinguished, and with it all problems and all dukkha, genuine emancipation is evident. Emancipation in Buddhism is this freedom from hunger that comes with the realization of suññatā. Please study this matter until your life is totally free of hunger.

Natural Hunger & Unnecessary Hunger

Let’s go back and take another look at this thing we call ‘hunger.’ We ought to know that there are two levels of hunger. First, there is physical, material hunger, which is a natural process of life. The body instinctually feels hunger regarding its natural needs: clothing, food, shelter, medicine, exercise. This kind of hunger is no problem. It doesn’t cause dukkha and can be satisfied without causing dukkha. Then, there is the second kind of hunger, which is mental, that we call ‘spiritual hunger.’ This is the hunger of thinking born out of attachment. Physical hunger really has no meaning, for it causes no problems. Even animals experience physical hunger, so they eat as allowed by the limits of the situation. Spiritual hunger, however, being tied up with ignorance (avijjā) and attachment (upādāna), destroys the coolness and calm of the mind, which is true happiness and peace, thus bringing dukkha.The problem of human beings is that our minds have developed beyond the animal mind. The consciousness of animals has not learned how to turn physical hunger into mental hunger. Animals don’t attach to their instinctual hunger as we do, so they are free of the dukkha caused by craving (taṇhā) and clinging (upādāna). The human mind is more highly evolved and suffers from more highly evolved hunger. Through attachment the human mind knows spiritual hunger. We must distinguish between these two kinds of hunger. Physical hunger can be dealt with easily. One day of work can satisfy our bodily needs for many days. With mindfulness and wisdom, physical hunger is no problem. Don’t foolishly make it into dukkha. When it arises, just see it as tathatā — thusness, the reality of being ‘just like that.’ The body has a nervous system. When it lacks something that it needs there arises a certain activity which we call ‘hunger.’ That’s all there is to it — tathatā. Don’t let it cook up into spiritual hunger by attaching to it as ‘my hunger’ or the ‘I who hungers.’ That is very dangerous, for it causes a lot of dukkha. When the body is hungry, eat mindfully and wisely. Then physical hunger won’t disturb the mind. Hunger is solely a mental problem. The highly developed human mind develops hunger into the spiritual hunger that results in attachment. These are mental phenomena — taṇhāand upādāna — which aren’t at all cool. Although we may be millionaires, with homes full of consumer products and pockets full of money, we still hunger spiritually. The more we consume, the more we hunger. However much we try to satisfy mental hunger, to that extent it will expand, grow, and disturb the mind ever more. Even billionaires are spiritually hungry. So how are we to solve this problem? There is the Dhamma principle that stopping this foolish hunger results in peace of mind, cool happiness, freedom from disturbance. Physical hunger doesn’t bother us. It’s easy to take care of, to find something to eat that satisfies the hunger. Spiritual hunger, however, is another matter. The more we eat, the more we hunger. This is the problem we’re caught in — being annoyed, pestered, bothered, agitated by spiritual hunger. When nothing annoys the mind, that is true happiness. This may sound funny to you, but the absence of disturbance is genuine happiness. We’re sure that each of you is bothered by hopes and wishes. You’ve come here with your hopes and expectations. These hopes, wishes, and expectations are another kind of spiritual hunger, so be very careful about them. Don’t let them become dangerous! Find a way to stop the expecting and hoping. Live by sati-paññā (mindfulness and wisdom); don’t live by expectations. Usually we teach children to be full of wishes — to ‘make a wish,’ to ‘dream the impossible dream.’ This isn’t correct. Why teach them to live in spiritual hunger? It torments them, even to the point of causing physical pain, illness, and death. It would be kinder to teach them to live without hunger, especially without spiritual hunger. Live with sati-paññā, do whatever must be done, but don’t hope, don’t dream, don’t expect. Hopes are merely spiritual hunger. Teach them not to attach. No hunger, neither physically nor mentally — think about it — what happiness that would be! There’s no happiness greater than this. Can you see?

Three Kinds of Solitude

Lastly, we’ll talk about the benefits of the end of hunger. To do so, we’ll ask you to learn one more Pāli word. Listen carefully and remember it, for it is a most important word — viveka, in Pāli; vivek, in Thai. Viveka can be translated ‘utmost aloneness, perfect singleness, complete solitude.’ Because people no longer understand this correctly, you’ve probably never heard of it. First, know that viveka has three levels. Physical viveka (kāya-viveka) is when nothing disturbs the physical level of life. Mental viveka (citta-viveka) is when no emotions disturb the mind (citta), when it isn’t troubled by things like sexual lust, hatred, fear, frustration, envy, sentimentality, and love. This mental viveka can occur even in a crowded noisy room; it isn’t dependent on physical solitude. The third kind, spiritual viveka (upadhi-viveka), is when no feelings or thoughts of attachment to ‘I’ and ‘mine,’ ‘soul’ or ‘myself’ disturb the mind. If all three levels happen, you are truly alone and free. Merely being free of physical disturbances while emotions pester one isn’t viveka. Many meditators run off into forests and caves to find solitude, but if they bring their disruptive emotions with them, they won’t find what they’re looking for. True happiness will elude them. If the emotions don’t annoy them, but feelings of ‘I’ and ‘mine’ disturb and distract them, it can’t truly be called ‘viveka,’ either. There must be no feeling of ‘I’ or ‘mine’ interfering. Then there will be no hunger of any kind disturbing and no hopes pestering. This is genuine solitude. The mind is perfectly alone. This is the happiness that is the aim of Buddhism. It is vimutti(emancipation) on Buddhism’s highest level. The final goal of Buddhism, the highest liberation, isn’t a mind that is merely happy or quiet. The ultimate goal is total freedom from all attachment, from any clinging to ‘I’ or ‘mine.’ We want you to know about these three levels of viveka. If you are able to practice mindfulness with breathing completely and correctly through all sixteen of its steps and stages, then you will discover these three kinds of viveka. Then you will receive the happiness of never being tormented by hunger again. But if you don’t like this kind of happiness, if you prefer the happiness of responding to hunger, of feeding desire, then nothing here can help you in the least. Buddhism can’t help you get what you want because it aims to eliminate the kind of happiness and enjoyment that depends on things to satisfy its hunger. We want that to end. We need the kind of viveka that is undisturbed by hunger. This is what we are afraid you may misunderstand. If you don’t understand the Buddhist kind of happiness, you might expect something that Buddhism can’t provide. Then you will be disappointed. You will be wasting your time here. If you want the happiness that comes from responding to hunger, we have nothing to talk about. There’s nothing for us to say. But if you want the happiness born from not having any hunger at all, we have something important to talk about. And we’ve said it already.

Hope that this will meet with success in your practice and development of mindfulness with breathing. Once you have, you will receive the genuine happiness born of the total absence of hunger.

About the Author

Buddhadāsa Bhikkhu was born in 1906, the son of a southern Thai mother and an ethnic Chinese father. He followed Thai custom by entering a local monastery in 1926, studied for a couple years in Bangkok, and then founded his own refuge for study and practice in 1932. Since then, he has had a profound influence on not only Thai Buddhism but other religions in Siam and Buddhism in the West. Among his more important accomplishments, he: Challenged the hegemony of later commentarial texts with the primacy of the Buddha’s original discourses. Integrated serious Dhamma study, intellectual creativity, and rigorous practice. Explained Buddha-Dhamma with an emphasis on this life, including the possibility of experiencing Nibbāna ourselves. Softened the dichotomy between householder and monastic practice, stressing that the noble eightfold path is available to everyone. Offered doctrinal support for addressing social and environmental issues, helping to foster socially engaged Buddhism in Siam. Shaped his forest monastery as an innovative teaching environment and Garden of Liberation. After a series of illnesses, including strokes, he died in 1993. He was cremated without the usual pomp and expense.

Recommended Reading (Books)

Mindfulness With Breathing: A Manual for SeriousBeginnersHandbook for Mankind
The First Ten Years of Suan Mokkh
The Buddha’s Doctrine of AnattāHeartwood of the Bodhi Tree

Online Resources
www.suanmokkh.org
www.liberationpark.org
www.bia.or.th

Buddhadāsa Foundation
Established in 1994, the Buddhadāsa Foundation aims to promote the study and practice of Buddha-Dhamma according to Ven. Buddhadāsa Bhikkhu’s teachings. It encourages compilation and translation of his works from Thai into foreign languages, as well as supports publication of translated teachings for free distribution.

Liberation Park

Liberation Park is a Dhamma refuge in the USA’s Midwest inspired by Suan Mokkh. Here, Santikaro and friends work to nurture a garden of liberation along the lines taught by Ajahn Buddhadāsa, where followers of the Buddha-Dhamma Way can explore Dhamma as Nature and in the Pāli suttas.
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Buddhadāsa Indapañño Archives

Established in 2010, the Buddhadāsa Indapañño Archives collect, maintain, and present the original works of Buddhadāsa Bhikkhu. Also known as Suan Mokkh Bangkok, it is an innovative place for fostering mutual understanding between traditions, studying and practicing Dhamma.

www.bia.or.th

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52) Classical Japanese-古典的なイタリア語,

Metteyyaの発見Awareness Universeでクラシカルな日本語で目覚めた人-古典的なイタリア語)

Metteyya Awareness Universe(FOAINDMAOAU)で目覚めた人の発見
現状は2020年4月8日から2020年3月12日で終了し、無料のオンライン分析インサイトネットへの道を開きます
ために
すべての感覚的および非感覚的存在の福祉、幸福、平和、そして彼らが最終目標として永遠の平和を達成すること。
から
キシナラニッバーナプミパゴダ
116の古典的な言語で
使って
http://sarvajan.ambedkar.org

ホワイトホーム
668、5Aメインロード、8th Cross、HAL IIIステージ、
Prabuddha Bharat Puniya Bhumiバンガロール
マガディカルナータカ州
プラブッダバラット

心と環境を上手に浄化する意識を持って目覚めたメテヤの言葉
から
Kushinara Nibbana Bhumi Pagodaの3D Circle-Vision 360°でのバーチャルツアーの無料オンラインステップバイステップ作成

幸せ、空腹、恐れを知らない仏の独自の言葉におけるマハサティパシュハナスッタ

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

最終更新日:2020年7月8日、グリニッジ標準時03:37

コロナウイルス事例:
11,950,105
死亡者(数:
546,626

7,796,338,577現在の世界人口-41,950,204今年の純人口増加-88,229今日の純人口増加72,305,991今年の出生数-152,072今日の出生数-回復:COVID-19コロナウイルスパンデミックから6,895,546

すべてが幸福で安全です。みんな長生きしますように!すべてが変化していることを明確に理解して、すべてが穏やかで、静かで、警戒心があり、注意深く、平等な心を持つことができます!romanalipyAH devanAgarIlipyAm parivartanam

Metteyyaの言葉は気づきの目覚めた人
から
Kushinara Nibbana Bhumi Pagodaの3D Circle-Vision 360°でのバーチャルツアーの無料オンラインステップバイステップ作成

この概要は、チャウハサーガニャーナ(第6評議会)ティピマカのデヴァンナガリ台本版での書籍の出版を示しています。ボリュームの名前はイタリック体で表示され、接尾辞「-p±1⁄4i」が付いていることから、ボリュームは解説文献ではなく、ルートティピアカの一部であることを示しています。この概要では、ルートボリュームのみを一覧表示しています。注意:これらの書籍はP±liのみ、Devan±gariスクリプトで記載されており、販売されていません。

英語の翻訳セットはありません。詳細については、www.tipitaka.orgを参照してください。

(3つの部門、5冊の本に印刷)

Sutta Vibhaaga [bhikkhusとbhikkhunisのルールを含む2冊の本、8つのクラスの違反の概要]

Tipiμaka(3つの「バスケット」)

スッタピマカ
(5つのnik±yas、またはコレクション)
スッタピチャカには、仏法に関する仏の教えの本質が含まれています。 1万個以上のスッタが含まれています。それは、ニコヤと呼ばれる5つのコレクションに分かれています(多数、集まり、コレクション、クラス、秩序、グループ、協会、友愛、会衆、家、住居)。

DīghaNikāya[d longgha:long]
DīghaNikāyaは仏によって与えられる最も長い談話の34を集めます。それらの多くが元のコーパスへの遅い追加であり、疑わしい真正性であるというさまざまなヒントがあります。

マジマ・ニコーヤ
[majjhima:中] MajjhimaNikāyaは、さまざまな事柄を扱う、中程度の長さの仏の152の談話を集めています。

サーユッタ・ニコーヤ
[samyutta:グループ]SaṃyuttaNikāyaは、saṃyuttasと呼ばれる56のサブグループに、主題に従ってsuttaを収集します。可変長の談話が3000以上ありますが、一般的には比較的短いです。

アグッタラニコヤ
[aṅg:因子| uttara:additionalnal]AṅguttaraNikāyaは、nipātasと呼ばれる11のサブグループに細分され、それぞれが1つの追加の要素の列挙と
先例のニッパ。一般的に短い数千のスッタが含まれています。

クッダカニコヤ
[khuddha:short、small]

KhuddhakaNikāyaの短いテキストであり、Dhammapada、Udāna、Itivuttaka、SuttaNipāta、Theragāthā-Therīgāthā、Jātakaの2つの層で構成されていると考えられています。より疑わしいです。

スッタピマカ
(5つのnik±yas、またはコレクション)
1. D2gha-nik±ya [34 suttas; 3ヴァガス、または章(それぞれ本)]
(1)S2lakkhandavagga-p±1⁄4i(13 suttas)
(2)Mah±vagga-p±1⁄4i(10シュッタ)
(3)P±μikavagga-p±1⁄4i(11 suttas)
2. Majjhima-nik±ya [152 suttas; 15 vaggas; 3冊に分かれて、
paoo±sa( ‘fifty’)として知られるそれぞれ5つのヴァガス
(1)M3lapaoo±ssa-p±1⁄4i(「ルート」50)
1. M3lapariy±yavagga(10 suttas)
2. S2han±davagga(10 suttas)
3.タチヤヴァッガ(10スッタ)
4. Mah±yamakavagga(10シュッタ)
5. C31⁄4ayamakavagga(10 suttas)
(2)Majjhimapaoo±sa-p±1⁄4i(「中間」50)
6.ガハパティヴァガ(10スッタ)
7. Bhikkhu-vagga(10スッタ)
8. Paribb±jaka-vagga(10シュッタ)
9. R±ja-vagga(10スッタ)
10.ブラマハマヴァガ(10シュッタ)
(3)Uparipaoo±sa-p±1⁄4i(「50以上」を意味します)
11. Devadaha-vagga(10スッタ)
12. Anupada-vagga(10スッタ)
13.Suññata-vagga(10シュッタ)
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ヴァガス;分かれた
6冊入り]
(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;純粋に配置された11のニップタス、またはグループ
数値;各ニップ±タにはいくつかのヴァガスがあります。 10以上のsuttas
各ヴァガ; 6冊]
(1)Eka-Duka-Tika-nipata-p±1⁄4i(1、2、3)
(2)Catukka-nipata-p±1⁄4i(フォース)
(3)Pañcaka-nipata-p±1⁄4i(ファイブ)
(4)Chakka-Sattaka-nipata-p±1⁄4i(6、7)
(5)Aμμhaka-Navaka-nipata-p±1⁄4i(8、9)
(6)Dasaka-Ekadasaka-nipata-p±1⁄4i(10、11)
5.フッダカ・ニカヤ[小さな本の集まり、雑多な集まり-
18の主要なセクションでの作品のダウンロード;それはsuttas、のコンパイルを含みます
教義ノート、歴史、詩、および解説文学
Tipiμaka自体に組み込まれています。; 12冊】
(1)Kuddhakap±tha、DhammapadaおよびUd±na-p±1⁄4i
1. Kuddhakap±tha(9つの短い式とsuttas、のトレーニングマニュアルとして使用)
初心者bhikkhus)
2.ダンマパーダ(ティピマカのすべての本の中で最も有名な423のコレクション
26ヴァガスの詩)
3. Ud±na(8つのvaggasで80の仏の喜びのある発話、主に詩節、
発話を誘発した状況の散文の説明)
(2)Itivuttaka、Suttanip±ta-p±1⁄4i
4.イティヴタカ語(4ニップタ、112スッタ、それぞれの始まり、「iti vutta1⁄2 bhagavata」[したがって、
仏が言った])
5. Suttanip±ta(5つのvaggas; 71のsuttas、主に詩の中で;最高の多くが含まれています
知られている、最も人気のある仏のスッタ
(3)Vim±navatthu、Petavatthu、Therag±th±およびTherig±th±-p±1⁄4i
6. Vim±navatthu(Vim±naは大邸宅を意味します。
天国でのメリットと再生)
7. Petavatthu(4ヴァガス、51詩で生まれた悲惨な存在[ペタス]を説明)
不名誉な行為による不幸な状態)
8. Therag±th±(264からのarahatshipの達成後の喜びと喜びの詩)
ビックハス長老; 107詩、1,279 g±thas)
9. therig±th±(上記と同じ、73の古い尼僧; 73の詩、522 g±thasから)
(4)J±taka-p±1⁄4i、Vol。私
(5)J±taka-p±1⁄4i、Vol II
10.ジャタカ(ゴタマブッダとして誕生する前の菩薩の誕生物語; 547
詩の物語、必要な詩の数に応じてニップ±タに分割
物語を語る。完全なJ±takaストーリーは実際にはJ±takaの解説にあります
詩の背後にある物語を説明します。
(6)Mah±nidessa-p±1⁄4i
(7)C31⁄4anidessa-p±1⁄4i
11.ニデッサ(スタッタニプタの2つのセクションの解説)
マフニデッサ:第4回ヴァガに関する解説
C31⁄4anidessa:5番目のvaggaと
第1ヴァガのカガビス±oa sutta
(8)Paμisambhid±magga-p±1⁄4i
12.Paμisambhid±magga(仏のabhidhammaスタイルの詳細分析
Vin±yaとSutta Pimuakasのすべての部分から抽出された教育。 3つのvaggas、
それぞれ10トピックを含む[kath±])
(9)Apad±na-p±1⁄4i、Vol。私
13. Apad±na(550比丘と40比丘の旧生の詩の物語)
(10)Apad±na、Buddhava1⁄2saおよびCariy±piμaka-p±1⁄4i
14. Buddhava1⁄2sa(buddhasへの回答における仏の歴史
ベンからの質問。サリプッタ、禁欲的なスメダとD2paakaraの物語
仏、それに続く玉仏を含む24の仏)
15. Caryy±piμaka(10個のp±ram2を示すために配置されたJ±takaからの35のストーリー)
(11)Nettippakarana、Pemuakopadesa-p±1⁄4i
16. Nettippakarana(解釈と説明の方法を説明する小さな論文-
正規テキストを使用)
17.Peμakopadesa(論文を説明し拡大するための方法を提示する論文
仏の教え)
(12)Milindapañha-p±1⁄4i
18.ミリンダ・パニャ(ミリンダ王と
ベンによる回答。長瀬;この議論は約caで行われました。 500年後
mah±parinibb±na of the buddha)
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)マハサティパハナ・スッタ
—認識への出席—
[mahāsatipaṭṭhāna]このsuttaは、瞑想の主な参考資料として広く考えられています。注:すべてのパーリ語の情報バブル

英語の紹介I.高野の観察
A.ānāpānaのセクション
B.姿勢に関するセクション
C.サンパジャニャのセクション
D.反発性に関するセクション
E.要素に関するセクション
F.納骨堂の9つの敷地のセクション
II。ヴェーダナンの観察

前書き

したがって、私は聞いたことがあります:

あるとき、バガヴーはクルスの市場町であるカムミサダーマでクルスの中に滞在していました。そこで彼はbhikkhusに話しかけた:

– Bhikkhus。
–バダンテはビックフスに答えた。バガヴァンは言った:
–これ、bhikkhusは、存在の浄化、悲しみと嘆きの克服、dukkha-domanassaの消失、正しい道の達成、Nibb ofnaの実現、つまり4 satipaṭṭhānas。

どれ?ここでは、bhikkhus、bhikkhuはkāyaでkāyaを観察して住んでいます。彼は、世界に向けてabhijjhā-domanassaをあきらめた、シッタ、シッタ、ātāpīsampajāno、satim

inを観察して住んでいます。彼は、世界にabhijjhā-domanassaをあきらめて、dhamma・sのammatāpīsampajāno、satimāでdhamma・を観察して住んでいます。

I.Kāyānupassanā
A.ānāpānaのセクション
そして、どのように、bhikkhus、bhikkhuはkāyaでkāyaを観察して住んでいますか?ここでは、森に行ったり、木の根元に行ったり、空の部屋に行ったりしたビックフ、ビックフが腰を下にして脚を横に折りたたみ、コーヤを直立させ、サティ・パリムカを設定します。佐藤であること、息をすること、佐藤であることを呼吸すること。彼は長い間呼吸していると理解しています。「私は長い間呼吸しています」。彼は長い間息を吸い、次のように理解しています。彼は一言で言うと、「私は一息ついている」と理解しています。彼は理解している短い息を吐きます:「私は息を切らしています」;彼は自分自身を訓練します:「コウヤ全体を感じて、私は呼吸します」;彼は自分自身を訓練します:「コウヤ全体を感じて、私は息をします」;彼は自分自身を訓練します:「クヤーサークラーシュを落ち着かせて、私は吸い込みます」;彼は自分自身を訓練します:「クヤサクハラスを落ち着かせて、私は息を吐きます」。

Bhikkhus、熟練したターナー、またはターナーの見習いが長いターンをするように、理解しているように:「私は長いターンをしている」;短いターンをして、彼は理解しています:「私は短いターンをしています」;同じように、bhikkhus、bhikkhuは長く息をしていて、次のことを理解しています。彼は長い間息を吸い、次のように理解しています。彼は一言で言うと、「私は一息ついている」と理解しています。彼は理解している短い息を吐きます:「私は息を切らしています」;彼は自分自身を訓練します:「コウヤ全体を感じて、私は呼吸します」;彼は自分自身を訓練します:「コウヤ全体を感じて、私は息をします」;彼は自分自身を訓練します。彼は自分自身を訓練します:「クヤサクハラスを落ち着かせて、私は息を吐きます」。

したがって、彼はkāyaの観察を内部でkāyaに住んでいるか、またはkāyaの観察を外部に住んでいるか、またはkāyaの観察を内部および外部に住んでいます。彼は高野の現象のサムダヤを観察して住んでいる、または高野の現象の過ぎ去りを観察して住んでいる、または高野の現象のサムダヤを観察して離れて観察に住んでいる。または、[realizing:]「これはkāyaです!」

satiは彼の中に存在し、単なるñāṇaと単なるpaṭissatiの範囲で、彼は戸建に住み、世界の何にも固執しません。したがって、bhikkhus、bhikkhuはkāyaでkāyaを観察して住んでいます。

B.姿勢に関するセクション

さらに、bhikkhus、bhikkhu、歩いている間、「私は歩いている」、または立っている間、彼は「私は立っている」、または座っている間は、「私は座っている」、または横になっている間、彼は理解していると理解します:私は横になります。さもなければ、彼のkāyaが配置されるどの位置でも、それに応じて彼はそれを理解します。したがって、彼はkāyaの観察を内部でkāyaに住んでいるか、またはkāyaの観察を外部に住んでいるか、またはkāyaの観察を内部および外部に住んでいます。彼は高野の現象のサムダヤを観察して住んでいる、または高野の現象の過ぎ去りを観察して住んでいる、または高野の現象のサムダヤを観察して離れて観察に住んでいる。または、[realizing:]「これはkāyaです!」

satiは彼の中に存在し、単なるñāṇaと単なるpaṭissatiの範囲で、彼は戸建に住み、世界の何にも固執しません。したがって、bhikkhus、bhikkhuはkāyaでkāyaを観察して住んでいます。したがって、彼はkāyaの観察を内部でkāyaに住んでいるか、またはkāyaの観察を外部に住んでいるか、またはkāyaの観察を内部および外部に住んでいます。彼は高野の現象のサムダヤを観察して住んでいる、または高野の現象の過ぎ去りを観察して住んでいる、または高野の現象のサムダヤを観察して離れて観察に住んでいる。または、[realizing:]「これはkāyaです!」

satiは彼の中に存在し、単なるñāṇaと単なるpaṭissatiの範囲で、彼は戸建に住み、世界の何にも固執しません。したがって、bhikkhus、bhikkhuはkāyaでkāyaを観察して住んでいます。

C.サンパジャニャのセクション

さらに、bhikkhus、bhikkhuは近づき、出発するときにsampajaññaと一緒に行動し、前を向いて見回しながら、彼はsampajaññaと一緒に行動し、曲げながら、ストレッチしながら、ローブと上着を着てsampajaññaと一緒に行動しますボウルを運んでいる間、彼はサンパジャニャと一緒に行動し、食べながら、飲んで、かみ砕いて、味わいながら、排便と排尿のビジネスに従事しながらサンパジャニャと一緒に行動し、サンパジャニャと一緒に歩いて、立って、座って行動します、眠っている間、起きている間、話している間、そして沈黙している間、彼はサンパジャニャと一緒に行動します。

したがって、彼はkāyaの観察を内部でkāyaに住んでいるか、またはkāyaの観察を外部に住んでいるか、またはkāyaの観察を内部および外部に住んでいます。彼は高野のサムダヤo現象を観察して住んでいる、または高屋に現象の過ぎ去りを観察して住んでいる、または彼はサムヤを観察して高野の現象を過ぎて住んでいる。または、[realizing:]「これはkāyaです!」

satiは彼の中に存在し、単なるñāṇaと単なるpaṭissatiの範囲で、彼は戸建に住み、世界の何にも固執しません。したがって、bhikkhus、bhikkhuはkāyaでkāyaを観察して住んでいます。

D.反発性に関するセクション

さらに、bhikkhus、bhikkhuは、足の裏から頭の上の髪の毛まで、まさにこの身体を考慮します。これは、皮膚とさまざまな種類の不純物で区切られています。頭、体の毛、爪、歯、皮膚、肉、腱、骨、骨髄、腎臓、心臓、肝臓、胸膜、脾臓、肺、腸、腸間膜、内容物を含む胃、糞便、胆汁、痰、膿、血、汗、脂肪、涙、グリース、唾液、鼻粘液、滑液、尿。」

ビックフスのように、山田、水田、緑豆、ササゲ、ゴマ、玄米など、さまざまな種類の穀物で満たされた袋が2つの開口部にありました。視力の良い男性がそれを緩めた場合、[内容]を検討します。「これは山田、水田、緑豆、牛エンドウ豆、ゴマ、玄米です。」同様に、bhikkhus、bhikkhuは、足の裏から頭の上の髪まで、まさにこの身体を考慮します。これは、皮膚とさまざまな種類の不純物で区切られています。「このkāyaでは、頭の毛、体の毛、爪、歯、皮膚、肉、腱、骨、骨髄、腎臓、心臓、肝臓、胸膜、脾臓、肺、腸、腸間膜、内容物を含む胃、糞、胆汁、痰、膿、血、汗、脂肪、涙、グリース、
唾液、鼻粘液、滑液、尿。」

したがって、彼はkāyaの観察を内部でkāyaに住んでいるか、またはkāyaの観察を外部に住んでいるか、またはkāyaの観察を内部および外部に住んでいます。彼は高野の現象のサムダヤを観察して住んでいる、または高野の現象の過ぎ去りを観察して住んでいる、または高野の現象のサムダヤを観察して離れて観察に住んでいる。または、[realizing:]「これはkāyaです!」

satiは彼の中に存在し、単なるñāṇaと単なるpaṭissatiの範囲で、彼は戸建に住み、世界の何にも固執しません。したがって、bhikkhus、bhikkhuはkāyaでkāyaを観察して住んでいます。E.要素に関するセクション

さらに、ビックフス、ビックフーはこの非常に高野を反映していますが、配置されていますが、配置されています:「この高野には、地球要素、水要素、火要素、空気要素があります。」

同様に、牛を殺した巧みな肉屋または肉屋の見習いのビックスが交差点に座って、牛を細かく切り分けました。同じように、bhikkhus、bhikkhuはこの非常に高野を反映していますが、配置されていますが、廃棄されています。「この高野には、地球要素、水要素、火要素、空気要素があります。」

したがって、彼はkāyaの観察を内部でkāyaに住んでいるか、またはkāyaの観察を外部に住んでいるか、またはkāyaの観察を内部および外部に住んでいます。彼は高野の現象のサムダヤを観察して住んでいる、または高野の現象の過ぎ去りを観察して住んでいる、または高野の現象のサムダヤを観察して離れて観察に住んでいる。または、[realizing:]「これはkāyaです!」

satiは彼の中に存在し、単なるñāṇaと単なるpaṭissatiの範囲で、彼は戸建に住み、世界の何にも固執しません。したがって、bhikkhus、bhikkhuはkāyaでkāyaを観察して住んでいます。

F.納骨堂の9つの敷地のセクション
(1)
さらに、彼が死体を見ているかのように、彼の死体は1日の死者、2日の死者、または3日の死者、腫れた、青みがかった、そして惨めな死体であるかのように、彼はこの非常に高野を考えています。この高屋もそういう性質のもので、こうなっていくし、そういう状態から解放されないわけではない。」

したがって、彼はkāyaの観察を内部でkāyaに住んでいるか、またはkāyaの観察を外部に住んでいるか、またはkāyaの観察を内部および外部に住んでいます。彼は高野の現象のサムダヤを観察して住んでいる、または高野の現象の過ぎ去りを観察して住んでいる、または高野の現象のサムダヤを観察して離れて観察に住んでいる。または、[実現:]「これはkāyaです!」したがって、bhikkhus、bhikkhuはkāyaでkāyaを観察して住んでいます。

(2)
さらに、彼の死体を見ているかのように、bhikkhus、bhikkhu、カラスに食べられて、鷹に食べられて、ハゲタカに食べられて、サギに食べられて、犬に食べられて、トラに食べられたり、パンサーに食べられたり、さまざまな種類の生き物に食べられたりして、彼はこれをまさにこの高野と考えています。「この高野もこのような性質のものであり、このようになり、そのような状態から解放されません。

したがって、彼はkāyaの観察を内部でkāyaに住んでいるか、またはkāyaの観察を外部に住んでいるか、またはkāyaの観察を内部および外部に住んでいます。彼は高野の現象のサムダヤを観察して住んでいる、または高野の現象の過ぎ去りを観察して住んでいる、または高野の現象のサムダヤを観察して離れて観察に住んでいる。または、[realizing:]「これはkāyaです!」

satiは彼の中に存在し、単なるñāṇaと単なるpaṭissatiの範囲で、彼は戸建に住み、世界の何にも固執しません。したがって、bhikkhus、bhikkhuはkāyaでkāyaを観察して住んでいます。

(3)
さらに、彼の死体がまるで死体を見ているかのように、bhikkhus、bhikkhu、腱によって一緒に保持されている肉と血のあるスケルトンは、この非常に高野と見なされます:「この高野もこのようなものです自然、それはこのようになるでしょう、そしてそのような状態から自由ではありません。」

したがって、彼はkāyaの観察を内部でkāyaに住んでいるか、またはkāyaの観察を外部に住んでいるか、またはkāyaの観察を内部および外部に住んでいます。彼は高野の現象のサムダヤを観察して住んでいる、または高野の現象の過ぎ去りを観察して住んでいる、または高野の現象のサムダヤを観察して離れて観察に住んでいる。または、[realizing:]「これはkāyaです!」

satiは彼の中に存在し、単なるñāṇaと単なるpaṭissatiの範囲で、彼は戸建に住み、世界の何にも固執しません。したがって、bhikkhus、bhikkhuはkāyaでkāyaを観察して住んでいます。

(4)
さらに、彼の死体がまるで死体を見ていて、まるで腱を持たずに肉で覆われていない血のまとまりに包まれて死体を見ているかのように、彼はこの非常に高野を考えています:「この高野もそのようなものです自然、それはこのようになるでしょう、そしてそのような状態から自由ではありません。」したがって、彼はkāyaの観察を内部でkāyaに住んでいるか、またはkāyaの観察を外部に住んでいるか、またはkāyaの観察を内部および外部に住んでいます。彼は高野の現象のサムダヤを観察して住んでいる、または高野の現象の過ぎ去りを観察して住んでいる、または高野の現象のサムダヤを観察して離れて観察に住んでいる。または、[realizing:]「これはkāyaです!」

satiは彼の中に存在し、単なるñāṇaと単なるpaṭissatiの範囲で、彼は戸建に住み、世界の何にも固執しません。したがって、bhikkhus、bhikkhuはkāyaでkāyaを観察して住んでいます。

(5)
さらに、彼の死体がまるで死体を見ているかのように、ビックフス、ビックフスは、腱でつながれ、肉も血もないスケルトンの地面に投げ捨てられた。自然、それはこのようになるでしょう、そしてそのような状態から自由ではありません。」

したがって、彼はkāyaの観察を内部でkāyaに住んでいるか、またはkāyaの観察を外部に住んでいるか、またはkāyaの観察を内部および外部に住んでいます。彼は高野の現象のサムダヤを観察して住んでいる、または高野の現象の過ぎ去りを観察して住んでいる、または高野の現象のサムダヤを観察して離れて観察に住んでいる。または、[realizing:]「これはkāyaです!」

satiは彼の中に存在し、単なるñāṇaと単なるpaṭissatiの範囲で、彼は戸建に住み、世界の何にも固執しません。したがって、bhikkhus、bhikkhuはkāyaでkāyaを観察して住んでいます。

(6)
さらに、彼が死体を見ているかのように、bhikkhus、bhikkhu、骨董品の地面に投げ捨てられ、あちこちに散らばっている骨、ここに手骨、足の骨、足首の骨、すねの骨があります、ここに太ももの骨、そこに腰の骨、ここに肋骨、背骨、ここに脊椎の骨、首の骨、ここに顎の骨、歯の骨、または頭蓋骨があります。
:「この高野もそのような性質のもので、このようになるでしょう、そしてそのような状態から自由ではありません。」

したがって、彼はkāyaの観察を内部でkāyaに住んでいるか、またはkāyaの観察を外部に住んでいるか、またはkāyaの観察を内部および外部に住んでいます。彼は高野の現象のサムダヤを観察して住んでいる、または高野の現象の過ぎ去りを観察して住んでいる、または高野の現象のサムダヤを観察して離れて観察に住んでいる。または、[realizing:]「これはkāyaです!」

satiは彼の中に存在し、単なるñāṇaと単なるpaṭissatiの範囲で、彼は戸建に住み、世界の何にも固執しません。したがって、bhikkhus、bhikkhuはkāyaでkāyaを観察して住んでいます。

(7)
さらに、彼の死体がまるで死体を見ているかのように、骨を貝殻のように白くしているように見える彼は、これをまさにこの高野と考えています。「この高野もまた、そのような性質のものであり、このような状態になり、そのような状態から解放されるわけではありません。」

(8)
さらに、bhikkhus、bhikkhu、まるで彼が死体を見ているかのように、納屋の地面に投げ捨てられ、1年以上かけて骨を盛り上げたので、彼はこれを非常に高野と見なします。「この高野もそのような性質のものであり、このような状態になり、そのような状態から解放されるわけではありません。」

したがって、彼はkāyaの観察を内部でkāyaに住んでいるか、またはkāyaの観察を外部に住んでいるか、またはkāyaの観察を内部および外部に住んでいます。彼は高野の現象のサムダヤを観察して住んでいる、または高野の現象の過ぎ去りを観察して住んでいる、または高野の現象のサムダヤを観察して離れて観察に住んでいる。または、[realizing:]「これはkāyaです!」

satiは彼の中に存在し、単なるñāṇaと単なるpaṭissatiの範囲で、彼は戸建に住み、世界の何にも固執しません。したがって、bhikkhus、bhikkhuはkāyaでkāyaを観察して住んでいます。

(9)
さらに、bhikkhus、bhikkhu、まるで彼が死体を見ているように、火葬場に投げ捨てられ、腐った骨は粉になり、これはまさにこのkāyaと考えています。「このk
consideryaもそのような性質のものであり、このような状態になり、そのような状態から解放されるわけではありません。」

したがって、彼はkāyaの観察を内部でkāyaに住んでいるか、またはkāyaの観察を外部に住んでいるか、またはkāyaの観察を内部および外部に住んでいます。彼は高野の現象のサムダヤを観察して住むか、高野の現象の過ぎ去りを観察して住んでいるか、または高野の現象のサムダヤを観察して通り過ぎて住んでいる。または、[realizing:]「これはkāyaです!」

satiは彼の中に存在し、単なるñāṇaと単なるpaṭissatiの範囲で、彼は戸建に住み、世界の何にも固執しません。したがって、bhikkhus、bhikkhuはkāyaでkāyaを観察して住んでいます。II。ヴェーダナンの観察

前書き

どれ?ここでは、bhikkhus(bhikkhu)がabhijjhā-domanassaを世界に向けて放棄したkāya(ātāpīsampajāno、satimā)にkāyaを観察して住んでいます。彼は世界にabhijjhā-domanassaをあきらめて、vedanā、ātāpīsampajāno、satimāにvedanāを観察して住んでいます。彼は、世界に向けてabhijjhā-domanassaをあきらめた、シッタ、シッタ、ātāpīsampajāno、satim

inを観察して住んでいます。彼は、世界にabhijjhā-domanassaをあきらめて、dhamma・sのammatāpīsampajāno、satimāでdhamma・を観察して住んでいます。

このように、彼は内部でvedanā内にvedanāを観察するように住むか、外部からvedanā内にvedanāを観察するように住むか、内部および外部でvedanā内にvedanāを観察するように住みます。彼はヴェーダーンの現象のサムダヤを観察して住んでいる、またはヴェーダーンの現象の別れを観察して住んでいる、またはヴェーダーンの現象の別れを観察して住む;または、[realizing:]「これはベダンです!」

satiは彼の中に存在し、単なるñāṇaと単なるpaṭissatiの範囲で、彼は戸建に住み、世界の何にも固執しません。このように、bhikkhus、bhikkhuはvedanāをvedan
obで観察しながら住んでいます。

(ダンマの鏡)

私は、ダーマダーサと呼ばれるダンマについての談話を説明します。彼が望めば、彼はそれを宣言することができます。「私にとって、ニラヤ、ティラチャナヨニ、ペティビサヤはもうありません。より多くの不幸の状態、不幸の状態、不幸の状態、私はソトパンナであり、本質的には悲惨な状態から解放されており、サンボディに運命づけられていると確信しています。

そして、ナンダは、ダーマダーサと呼ばれるダンマについての談話であり、彼がそう望むなら、それが持っているアリヤサーヴァカは自分自身を宣言することができます。
pettivisaya、不幸の状態、不幸の状態、不幸の状態はもうありません、私は本質的にソボパンナです。

ここでは、アリアナスバカのイナンダにBuddheaveccappasādaが付与されています。

IV。ダンマの観察

A.Nīvaraṇasに関するセクション

そして、さらに、bhikkhus、bhikkhuはどのようにダンマの​​中でダンマを観察しているのですか?ここで、bhikkhus、bhikkhuは、5つのnīvaraṇasに関連して、ダンマの中にダンマを観察して住んでいます。さらに、ビークフスは、ビークフーがどのようにして5つのナーバラシャを参照しながら、ダンマの中でダンマを観察しているのでしょうか。

ここに、bhikkhus、bhikkhu、中にkāmacchandaが存在していることは、次のことを理解しています。彼は中にkāmacchandaが存在しないことを理解しています:「私にはkāmacchandaはありません」。彼はunarisenkāmacchandaがどのようにして生まれるのかを理解しています。彼は、発生したkāmacchandaがどのように放棄されるかを理解しています。そして彼は、放棄されたkāmacchandaが将来どのようにして生まれないかを理解しています。

ここに、bhikkhus、bhikkhu、内に存在するbyāpādaが存在することは、「私にはbyāpādaが存在する」ことを理解しています。中にバイペダが存在しないこと、彼は理解します:「私にはバイペダはありません」;彼はどのようにしてunarisenbyāpādaが発生するのかを理解しています。彼は、āpādaによって生じたものがどのように放棄されるかを理解しています。そして彼は、āpādaによって放棄されたものが将来どのように発生しないようになるかを理解しています。

ここで、bhikkhus、bhikkhu、そこにthīnamiddhwithinが存在していることは、次のことを理解しています。彼は内部にthīnamiddhāが存在しないことを理解しています:「私にはthīnamiddhāがありません」。彼はunarisenthīnamiddhāがどのようにして生まれるのかを理解しています。彼は、発生したトゥナミドゥがどのように放棄されたかを理解しています。そして彼は、放棄されたトナミズーが将来どのようにして生まれないのかを理解しています。

ここで、bhikkhus、bhikkhu、中にuddhacca-kukkuccaが存在していることは、「私にはuddhacca-kukkuccaがある」と理解します。中にはuddhacca-kukkuccaが存在していないと、彼は理解します。「私にはuddhacca-kukkuccaはありません」。彼はunarisen

uddhacca-kukkuccaがどのようにして生まれるのかを理解しています。彼は発生したuddhacca-kukkuccaがどのように放棄されたかを理解しています。そして、彼は捨てられたuddhacca-kukkuccaが将来どのように発生するようにならないかを理解しています

ここで、bikkhus、bikkhu、中にvicikicchāが存在していることは、次のことを理解しています。彼は内にvicikicchāが存在しないことを理解しています:「私にはvicikicchāはありません」。彼はunarisenvicikicchāがどのようにして生まれるのかを理解しています。彼は、発生したvicikicchāがどのように放棄されるかを理解しています。そして、彼は捨てられたvicikicchāが将来どのように発生するようにならないかを理解しています。このように、彼は内部のダンマに観察ダンマを宿すか、外部のダンマに観察ダンマを宿すか、内部と外部のダンマに観察ダンマを宿す。彼はダンマの現象のサムダヤを観察して住んでいる、または彼はダンマの現象の過ぎ去りを観察して住んでいる、または彼はダンマの現象を観察して離れて観察して住んでいる。または、[実現:]「これらはダンマです!」

satiは彼の中に存在し、単なるñāṇaと単なるpaṭissatiの範囲で、彼は戸建に住み、世界の何にも固執しません。このように、bhikkhus、bhikkhuは、5つのnīvarareferenceasに関連して、ダンマの中にダンマを観察して住んでいます。

B. Khandhasに関するセクション

そして、さらに、5人のカンダーを参考にして、bhikkhu、bhikkhuは、ダンマの中でダンマを観察して住んでいます。そして、さらに、ビクフスは、5つのカンダに関して、ダンクムでダンマを観察する方法を教えていますか?

ここでは、bhikkhus、bhikkhu
[discerns]:「r
ispaは、rūpaのサムダヤです。これはrūpaの死去です。はサヌカです。サヌカのサムダヤです。サヌカの死去です。サヌカラです。サハクラのサムダヤです。サハクラの死去です。ビニャーナです。ビニャーナのサムダヤです。ビニャーナの死去」

このように、彼は内部のダンマに観察ダンマを宿すか、外部のダンマに観察ダンマを宿すか、内部と外部のダンマに観察ダンマを宿す。彼はダンマの現象のサムダヤを観察して住んでいる、または彼はダンマの現象の過ぎ去りを観察して住んでいる、または彼はダンマの現象を観察して離れて観察して住んでいる。または、[実現:]「これらはダンマです!」

satiは彼の中に存在し、単なるñāṇaと単なるpaṭissatiの範囲で、彼は戸建に住み、世界の何にも固執しません。したがって、bhikkhus、bhikkhuは、5つのkhandhasに関連して、ダンマの中でダンマを観察して住んでいます。

D.ボイジャーガスのセクション

そしてさらに、7つのbojjhaṅgasに関連して、bhikkhu、bhikkhuは、ダンマの中でダンマを観察します。さらに、ビークフスは、ビークフーが7つのボジャーハガスに関連して、どのようにダンマの​​中でダンマを観察しているのでしょうか。

ここに、bhikkhus、bhikkhu、内に存在するsatisambojjhaṅgaが理解します:「私の中にsatisambojjhaṅgaがある」;中にはサティサンボジハーガが存在しない、と彼は理解している。「私の中にサティサンボジハーガはない」。彼はunarisen

satisambojjhaṅgaがどのようにして生まれるのかを理解しています。彼は、生じたサティ・サンボジハーガがどのように完璧に発展するかを理解しています。

中にdhammavicayasambojjhaṅgaが存在していると、彼は理解します。「私にはdhammavicayasambojjhaṅgaがあります」。中にdhammavicayasambojjhaṅgaが存在しないと、彼は理解します。「私にはdhammavicayasambojjhaṅgaはありません」。彼はunarisen

dhammavicayasambojjhaṅgaがどのようにして発生するようになるかを理解しています。彼は、発生したdhammavicayasambojjhaṅgaがどのように完璧に発展するかを理解しています。

彼は内部にvīriyasambojjhaṅgaが存在することを理解しています:「私の中にvīriyasambojjha

megaがある」;彼の中にvīriyasambojjhaṅgaが存在していないと彼は理解します:「私の中にvīriyasambojjhaṅgaはありません」。彼はunarisenvīriyasambojjhaṅgaがどのようにして生まれるのかを理解しています。彼は、発生したvīriyasambojjhaṅgaがどのように完璧に発展するかを理解しています。

彼は内部にp

thetisambojjhaṅgaが存在することを理解しています:「私にはpītisambojjhaṅgaがあります」。彼の中に存在するプチ・サンボジハーガは存在しない、と彼は理解している:「私にはプチ・サンボジハーガは存在しない」;彼はunarisenpītisambojjhaṅgaがどのようにして生まれるのかを理解しています。彼はどのようにして生まれたプチ・サンボジジャーガが完全に発達するかを理解しています。彼は中にpassaddhisambojjhaṅgaが存在していることを理解しています:「私にはpassaddhisambojjhaṅgaがあります」;中にpassaddhisambojjhaṅgaが存在しないと、彼は理解します。「私の中にpassaddhisambojjhaṅgaはありません」。彼はunarisen

passaddhisambojjhaṅgaがどのようにして生まれるのかを理解しています。彼は、生まれたpassaddhisambojjhaṅgaが完璧に発達する方法を理解しています。

彼はその中にsamādhisambojjhaṅgaが存在することを理解しています:「私の中にsamādhisambojjhaṅgaがある」;中にはsamādhisambojjhaṅgaが存在しない、と彼は理解している。「私の中にsamādhisambojjhaṅgaはない」;彼はunarisensamādhisambojjhaṅgaがどのようにして生まれるのかを理解しています。彼は、生まれたサマディ・サンボジハーガが完璧に発展する方法を理解しています。彼の中にupekkhāsambojjhaṅgaが存在していると、彼は理解します。「私の中にupekkhāsambojjhaṅgaがある」;彼の中にupekkhāsambojjhaṅgaが存在しないと彼は理解します:「私の中にupekkhāsambojjhaṅgaはありません」;彼はウナリセン・ウペクホー・サンボジハーガがどのようにして生まれるのかを理解しています。彼は、発生したupekkhāsambojjhaṅgaがどのように完璧に発展するかを理解しています。

このように、彼は内部のダンマに観察ダンマを宿すか、外部のダンマに観察ダンマを宿すか、内部と外部のダンマに観察ダンマを宿す。彼はダンマの現象のサムダヤを観察して住んでいる、または彼はダンマの現象の過ぎ去りを観察して住んでいる、または彼はダンマの現象を観察して離れて観察して住んでいる。または、[実現:]「これらはダンマです!」

satiは彼の中に存在し、単なるñāṇaと単なるpaṭissatiの範囲で、彼は戸建に住み、世界の何にも固執しません。したがって、bhikkhus、bhikkhuは、7つのbojjhaṅgasに関連して、ダンマの中でダンマを観察して住んでいます。

E.真実に関するセクション

そしてさらに、4つのアリヤ・サッカに関連して、bhikkhus、bhikkhuは、ダンマの中でダンマを観察して住んでいます。さらに、bhikkhus、bhikkhuはどのように4つのariya・saccasに関連してダンマの中でダンマを観察しているのでしょうか?

E1。 Dukkhasaccaの博覧会

そして、bhikkhus、dukkha
ariyasaccaは何ですか?
Jātiはdukkha、老化はdukkha(病気はdukkha)maraṇaはdukkha、悲しみ、嘆き、dukkha、domanassa、苦痛はdukkha、嫌いなものとの関連はdukkha、好きなものからの解離はdukkha、欲しいものを手に入れないダッカです。つまり、5つのupādāna・k・khandhaはdukkhaです。

そして、bhikkhus、jātiは何ですか?さまざまなクラスの生き物のさまざまな生き物のために、ジュティ、誕生、降下[子宮へ]、発生[世界]、出現、カンダスの出現、チャヤナスの獲得。これ、bhikkhus、jātiと呼ばれます。

そして、ビクフス、jarāは何ですか?さまざまな存在クラスのさまざまな存在にとって、jar、腐敗している状態、[歯を折っている]、白髪を持っている、しわがある、活力の低下、インドリヤの衰退:これ、bhikkhus、 jarāと呼ばれます。

そして、bhikkhus、何がmaraṇaですか?さまざまな存在クラスのさまざまな存在について、死、シフトの状態[存在しない]、崩壊、消失、死、マラヤ、死去、カンダスの崩壊、横たわる死体の:これ、bhikkhus、maraṇaと呼ばれます。

そして、ビフクス、悲しみは何ですか?その1つは、さまざまな不幸に関連したビックス、さまざまな種類のダッカダンマ、悲しみ、喪、悲しみの状態、内面の悲しみ、内面の大きな悲しみです。これをビックフスといいます。

そして、ビフクス、嘆きは何ですか?一つには、様々な種類の不幸に関連したビックフスが、様々な種類のダッカダンマ、叫び声、嘆き声、泣き声、嘆き声、泣き声の状態、嘆き声の状態に触れられます。これをビックカスと呼びます。

そして、bhikkhus、dukkhaは何ですか?何であれ、bhikkhus、身体的なdukkha、身体的な不快さ、身体的な接触によって引き起こされるdukkha、不快なvedayitas:これ、bhikkhusはdukkhaと呼ばれます。

そして、bhikkhus、ドマナッサは何ですか?何であれ、bhikkhus、精神的なdukha、精神的な不快さ、精神的な接触によって引き起こされるdukha、不快なvedayitas:これ、bhikkhusはdomanassaと呼ばれます。

そして、ビフクス、絶望とは何ですか?一つには、さまざまな不幸に関連し、さまざまな種類のダッカ・ダンマ、トラブル、絶望、絶望の状態、絶望の状態、つまりこれに苦しむビックフスは、絶望と呼ばれています。

そして、bhikkhus、何が嫌なことに関連していることのdukhaは何ですか?ここでは、形、音、味、匂い、身体現象、精神現象について、不快で、楽しくなく、不快であるか、不利益を望む人、喪失を望む人、不快を望む人、それら愛着、出会い、付き合うこと、一緒にいること、それらに出会うことからの解放を望まない人、これはビックハスであり、嫌なものに関係することのデュッハと呼ばれています。

そして、bhikkhus、何が同意できるものから切り離されていることのduckhaは何ですか?ここでは、形、音、味、匂い、身体現象、精神現象について、楽しい、楽しい、楽しい、または自分の利点を望む人、自分の利益を望む人、自分の快適さを望む人、愛着からの解放、会うこと、関連しないこと、一緒にいないこと、それらに遭遇しないことを望んでください。これは、bhikkhusです。そして、bhikkhus、何が望んでいるものを手に入れられないのですか?生まれるという特徴を持つ存在であるビフクスには、そのような願いが生じます。「ああ、本当に、私たちのためにjātiが存在しないかもしれません。しかし、これは希望によって達成されるべきではありません。これは、欲しいものを手に入れられないというダッカです。

老化の特徴を持つ存在であるビックフスには、「ああ、本当に、私たちにとってジャールが存在しないのか、そして本当にジャールに来ないのか」という願いが生まれます。しかし、これは希望によって達成されるべきではありません。これは、欲しいものを手に入れられないダッカです。

病気になるという特徴を持つ存在であるビックスは、「ああ、本当に私たちに病気がなくて、本当に私たちが病気にならないように」という願いが生まれます。しかし、これは希望によって達成されるべきではありません。これは、欲しいものを手に入れられないというダッカです。

老人の特徴を持つ老人、ビックスは、「ああ、本当に、私たちにマライアが存在しないように、そして私たちがマライアに来ないように」という願いが生まれます。しかし、これは希望によって達成されるべきではありません。これは、欲しいものを手に入れられないダッカです。

悲しみ、嘆き、dukkha、ドマナッサ、そして苦痛の特徴を持つ存在、bhikkhusにおいて、そのような願いが生じます:「ああ、本当に、悲しみ、嘆き、dukkha、ドマナッサ、そして私たちにとっての苦痛はあり得ない。悲しみ、嘆き、ダッカ、ドマナッサ、そして苦痛を味わってください。」しかし、これは希望によって達成されるべきではありません。これは、欲しいものを手に入れられないというダッカです。

そして、bhikkhusとは、要するに5つのupādānakkhandhaなのでしょうか。それらは、rūpaupādānakkhandha、vedanāupādānakkhandha、saññāupādānakkhandha、saṅkhāraupādānakkhandha、viññāṇaupādānakkhandhaです。これらは要するに、bhikkhus、5つのupādānakkhandhasと呼ばれます。

これは、bhikkhus、dukkha ariyasaccaと呼ばれています

E2。サムダヤサッカの博覧会

そして、bhikkhus、dukkha-samudaya

ariyasaccaは何ですか?復活につながるこのタウハウは、欲望と楽しさと結びつき、あちこちで喜びを見つけます。つまり、kāma-taṇhā、bhava-taṇhā、vibhava-taṇhāです。しかし、このtaṇhā、bhikkhus、発生した場合、それはどこで発生し、解決するときは[それ自体]、どこで解決しますか?楽しさと心地よさのように思える世界で、そこにタウハウが発生し、そこに落ち着くと落ち着くのです。

そして、世界で何が楽しくて気持ちが良いですか?世の中の目は心地よく、心地よく、そこに起きると起きて、落ち着くと落ち着きます。世界の耳は心地よく、心地よいです。そこに起きると、そこに落ち着くと、落ち着きます。世界の鼻は心地よく、心地よいです。そこに起きるとき、そこに落ち着くとき、それは落ち着きます。世界の舌は心地よく、心地よく、そこに起きると、そこに落ち着くと、落ち着きます。世界のコウヤは心地よく、心地よいです。そこにタウハウが現れ、そこで起き、そこに落ち着くと、落ち着きます。世界のマナは心地よく、心地よいです。そこに起きると、そこに落ち着くと、落ち着きます。

世界の目に見える形は心地よく、心地よいものです。そこに起きると、そこに落ち着くと、落ち着きます。世界の音は心地よく心地よいものです。そこにタウハウが発生し、発生すると、そこに落ち着くと落ち着きます。世界のにおいは心地よく、心地よいです。そこに起きると、そこに落ち着くと、落ち着きます。世界の味覚は心地よく、心地よいものです。そこに起きると、そこに落ち着くと、落ち着きます。世界の肉体的な現象は心地よく、心地よいものです。そこに起きると、そこに落ち着くと、落ち着きます。世界のダンマは心地よく、心地よいです。そこにタウハウが生じ、そこで起き、そこに落ち着くと、落ち着きます。

世界の目-ビニャーナは心地よく、心地よいです。そこで起きるとき、そこに落ち着くとき、そこに落ち着きます。世界の耳ビニャーナは心地よく、心地よく、そこに起きると起きて、そこに落ち着くと落ち着きます。世界の鼻ビニャーナは心地よく、心地よいです。そこで起きるとき、そこに落ち着くとき、そこに落ち着きます。世界の舌ビニャーナは心地よく、心地よく、そこに起きると、そこに落ち着くと、落ち着きます。世界のKāya-viññāṇaは快適で快適です、そこにtaṇhāが発生し、発生し、そこに落ち着くと、落ち着きます。世界のマナ・ビニャーナは心地よく、心地よいです。そこにタウシュが現れ、起きるとそこに落ち着き、落ち着きます。世界の目サンファッサは心地よく、心地よいものです。そこにタウハウが現れ、起きるとそこに落ち着き、落ち着きます。世界の耳サンファッサは心地よく、心地よいものです。そこにタウハウが生じ、発生すると、そこに落ち着くと、落ち着きます。世界の鼻サンパッサは心地よく、心地よいものです。そこにタウハウが生じ、発生すると、そこに落ち着くと、落ち着きます。世界の舌サンファッサは心地よく、心地よく、そこに起きると、そこに落ち着くと、落ち着きます。世界のコウヤ・サンファッサは心地よく、心地よく、そこにタウハウが生じ、そこで起き、そこに落ち着くと、落ち着きます。世界のマナサンファッサは心地よく、心地よいです。そこにタウハウが生じ、そこで起き、そこに落ち着くと、落ち着きます。

世界の目サンファッサから生まれたヴェーダーニは心地よく、心地よいです。そこにタウホーが現れ、起きるとそこに落ち着き、落ち着きます。世界で耳サンファッサから生まれたヴェーダニーは心地よく、心地よいです。そこにタウハウが生じ、そこで起き、そこに落ち着くと、落ち着きます。世界の鼻サンファッサから生まれたヴェーダノは心地よく、心地よいです。そこにタウハウが生じ、そこで起き、そこに落ち着くと、落ち着きます。世界の舌サンファッサから生まれたヴェーダーニーは心地よく、心地よいものです。そこには、タウホーが生じ、そこで起き、落ち着くと、落ち着きます。世界でカヤ・サンファッサから生まれたヴェダーナは心地よく、心地よいです。そこにタウホーが現れ、そこで起き、そこに落ち着くと、落ち着きます。世界のマナサンファッサから生まれたヴェダーナは心地よく、心地よいです。そこにタウホーが現れ、そこで起き、そこに落ち着くと、落ち着きます。

世界で目に見える形のサニッチは心地よく、心地よく、そこに起きると、そこに落ち着くと、落ち着きます。世界の音のサニッシュは心地よく、心地よく、そこに起きると、そこに落ち着き、落ち着きます。世界のにおいのサニッシュは心地よく、心地よいものです。そこにタウハが発生し、発生すると、そこに落ち着くと落ち着きます。世界の味覚のサニッチは心地よく、心地よく、そこに起きると、そこに落ち着くと、落ち着きます。世界の身体現象のサニェシュは心地よく、心地よく、そこで起きて、起きて、落ち着くと、落ち着きます。世界のダンマのサニッチは心地よく、心地よく、そこで起きて、起きて、そこに落ち着くと、落ち着きます。

世界で目に見える形に関連する意図は心地よく、心地よいものです。そこにタウハウが生じ、そこで生じ、そこに落ち着くと、それは落ち着きます。世界の音の[関連する]意図は心地よく、心地よいものです。taṇhāが発生したとき、そこに落ち着いたとき、そこに落ち着きます。世界のにおい[関連]の意図は心地よく、心地よいものです。そこにタウハウが発生し、発生すると、そこに落ち着くと、落ち着きます。世界の好みに関連する意図は心地よく、心地よく、そこにタウハウが生じ、そこで生じ、そこに落ち着くと、それは落ち着きます。世界の身体的現象の[関連する]意図は心地よく、心地よいものです。そこにタウハウが発生し、発生し、そこに落ち着くと、落ち着きます。世界のダンマの[に関連する]意図は心地よく、心地よいものです。そこにタウハウが生じ、そこに生じ、そこに落ち着くと、それが落ち着きます。

世界で目に見える形のタウハウは心地よく、心地よく、そこにタウハウが発生し、発生し、そこに落ち着くと、落ち着きます。世界の音のタウハウは心地よく心地よいものです。そこにタウハウが発生し、発生すると、そこに落ち着くと落ち着きます。世界の匂いのタウハウは心地よく、心地よいものです。タウハウが発生すると、そこで発生し、落ち着くと落ち着きます。世界の味覚のタウハウは心地よく、心地よいものです。タウハウは、発生したとき、発生したとき、そこに落ち着いたときに落ち着きます。世界の身体現象のタウハウは心地よく、心地よいです。そこにタウハウが発生し、発生すると、そこに落ち着くと、落ち着きます。世界のダンマのタウハウは心地よく、心地よいです。タウハウは、そこに生じたとき、生じたとき、そこに落ち着いたときに、落ち着きます。
世界の目に見える形のビクーラは心地よく、心地よいです。そこにタウハウが生じ、そこで起き、そこに落ち着くと、落ち着きます。世界の音のvicāraは心地よく、心地よいものです。taṇhāが発生すると、そこで発生し、そこに落ち着くと、落ち着きます。世界の匂いのビクーラは心地よく、心地よいです。そこにタウハウが発生し、発生し、そこに落ち着くと、落ち着きます。世界の味覚のビクーラは心地よく、心地よいです。そこにタウハウが生じ、そこに生じ、そこに落ち着くと、それは落ち着きます。世界の身体現象のビクーラは心地よく、心地よいものです。そこにタウハウが生じ、そこで起き、そこに落ち着くと、落ち着きます。世界のダンマのvicāraは心地よく、心地よいものです。そこにtaṇhāが発生し、発生し、そこに落ち着くと、落ち着きます。これは、bhikkhus、dukkha・samudaya
ariyasaccaと呼ばれます。E3。ニロサッカ展

そして、bhikkhus、dukkha-samudaya

ariyasaccaは何ですか?復活につながるこのタウハウは、欲望と楽しさと結びつき、あちこちで喜びを見つけます。つまり、kāma-taṇhā、bhava-taṇhā、vibhava-taṇhāです。しかし、このtaṇhā、bhikkhus、放棄された場合、それはどこに放棄され、停止した場合、それはどこで停止しますか?楽しさと快楽に思える世界では、そこは、放棄されたときにtaṇhāが放棄され、停止したときに停止します。

そして、世界で何が楽しくて気持ちが良いですか?世界の目は心地よく、心地よいです。そこに放棄されたとき、そこに放棄されたとき、そこに止まるとき、それは止まります。世界の耳は心地よく、心地よいです。そこに放棄されたとき、そこで放棄され、そこで止まるとき、それは止まります。世界の鼻は心地よく心地よいです。そこで放棄されたとき、放棄されたとき、そこで止まります。世界の舌は心地よく、心地よいです。そこで放棄されたとき、そこで放棄され、そこで止まるとき、それは止まります。世界のコウヤは心地よく、心地よいです。そこで放棄されたとき、放棄されたとき、そこで止まります。世界のマナは心地よく、心地よいです。そこで放棄されたとき、そこで放棄され、そこで止まれば、それは止まります。

世界の目に見える形は心地よく、心地よいです。そこで放棄されたとき、そこで放棄され、止まるとき、そこで止まります。世界の音は心地よく心地よいものです。そこで放棄されると、放棄され、そこで止まると、それは止まります。世界のにおいは心地よく、心地よいです。そこで放棄されると、放棄され、そこで止まると、それは止まります。世界の味覚は心地よく、心地よいものです。そこで放棄されると、放棄され、そこで止まると、止まります。世界の身体的現象は心地よく、心地よいものです。そこで放棄されると、放棄され、そこで止まると、それは止まります。世界のダンマは心地よく、心地よいです。そこで放棄されたとき、そこで放棄され、そこで止まれば、それは止まります。

世界のアイビニャーナは心地よく、心地よく、そこで放棄されたとき、放棄され、そこで止まれば、それは止まります。世界の耳ビニャーナは心地よく心地よいです。そこで放棄されたとき、放棄され、そこで止まれば、それは止まります。世界の鼻ビニャーナは心地よく、心地よいです。そこで放棄されたとき、そこで放棄され、止まるとき、そこで止まります。世界の舌ビニャーナは心地よく、心地よいです。そこで放棄されたとき、そこで放棄され、止まるとき、そこで止まります。世界のKāya-viññāṇaは心地よく、心地よく、そこで放棄され、放棄され、そこで止まると、それは止まります。世界のマナ・ビニャーナは心地よく、心地よく、そこで放棄されたとき、放棄され、そこで止まれば、それは止まります。

世界の目サンファッサは心地よく、心地よいです。そこで放棄されたとき、放棄されたとき、そこで止まります。世界の耳サンファッサは心地よく、心地よいです。そこで放棄されると、放棄され、そこで止まると、それは止まります。世界の鼻サンパッサは心地よく、心地よいです。そこで放棄されたとき、放棄されたとき、そこで止まります。世界の舌サンパサは心地よく、心地よいです。そこで放棄されると、放棄され、そこで放棄されると、それは止まります。世界のコヤ・サンファッサは心地よく、心地よく、そこに放棄されたとき、放棄されたとき、そこで止まります。世界のマナサンファッサは心地よく、心地よいです。そこで放棄されたとき、そこで放棄され、止まるとき、そこで止まります。

世界のサンパフサから生まれたヴェーダヌは心地よく心地よく、そこで放棄されると放棄され、放棄されるとそこで止まります。世界で耳サンファッサから生まれたヴェーダーニは心地よく、心地よいです。そこで放棄されたとき、放棄されたとき、そこで止まります。世界の鼻サンファッサから生まれたヴェダーナは心地よく、心地よく、そこで放棄されると放棄され、そこで放棄されるとそこで止まります。世界の舌サンファッサから生まれたヴェーダーニは心地よく、心地よいです。そこで放棄されたとき、放棄され、そこで止まれば、それは止まります。世界でクヤ・サンファッサから生まれたヴェーダーヌは心地よく心地よく、そこで放棄されたとき、放棄され、そこで止まれば、それは止まります。世界のマナ・サンファッサから生まれたヴェーダーニは心地よく、心地よいです。そこで放棄されたとき、放棄されたとき、そこで放棄されます。世界で目に見える形のサニッチは心地よく、心地よく、そこで放棄され、放棄され、そこで止まれば、それは止まります。世界の音のサニッシュは心地よく、心地よいものです。そこで放棄されると、放棄され、止まると、止まります。世界のにおいのサニッシュは心地よく、心地よいです。そこで放棄されると、放棄され、止まれば、消臭されます。世界の味のサニッシュは心地よく、心地よいです。そこで放棄されたとき、放棄され、そこで止まれば、それは止まります。世界の身体現象のサニーは快適で心地よく、そこで放棄されると放棄され、止まればそこで止まります。世界のダンマのサニーは快適で心地よく、そこで放棄されると放棄され、止まるとそこで止まります。

世界で目に見える形に関連する意図は心地よく、心地よいものです。そこで放棄されたとき、放棄されたとき、そこで止まって、それは止まります。世界の音の[関連する]意図は心地よく、心地よいものです。そこに放棄されたとき、放棄されたとき、そこで放棄されたとき、それは止まります。世界のにおい[関連]の匂いは心地よく、心地よいです。そこに放棄されたとき、放棄されたとき、そこで止まって、それは止まります。世界の好みに関連する意図は心地よく、心地よく、そこに放棄されたとき、放棄されたとき、そこで放棄され、そこで止まります。世界の身体現象の[関連する]意図は心地よく、心地よいものです。そこで放棄されると放棄され、放棄されるとそこで停止します。世界のダンマ[に関連する]意図は心地よく、心地よいものです。そこで放棄されたとき、放棄されたとき、そこで放棄され、そこで止まります。

世界の目に見える形のためのタウハウは心地よく、心地よいです。そこで放棄された時、タウハウは放棄され、中止される時、そこで終了します。世界の音のタウハウは心地よく、心地よいです。そこでタウハウは放棄されたとき、放棄され、そこで止まったとき、それは止まります。世界の匂いのタウハウは心地よく、心地よいものです。そこにタウハウが放棄されたとき、放棄され、そこで止まれば、それは止まります。世界の味覚のタウハウは心地よく、心地よいものです。そこで放棄されるとタウハウが放棄され、中止されるとそこで終了します。世界の身体現象のタウハウは心地よく、心地よいです。そこにタウハウが放棄されたとき、放棄され、そこで停止すると、それは終了します。世界のダンマのためのタウハウは心地よく、心地よいです。そこで放棄された時、タウハウは放棄され、中止される時、そこで終了します。

世界で目に見える形のヴィータッカは心地よく、心地よいです。そこで放棄されたとき、そこで放棄され、そこで止まれば、それは止まります。世界の音のビタッカは心地よく心地よいです。そこで放棄されたとき、放棄されたとき、そこで止まります。世界のにおいのビタッカは心地よく、心地よいです。そこに放棄されると、放棄され、そこで放棄されると、それは止まります。世界の味覚のビタッカは心地よく、心地よく、そこで放棄されたとき、放棄されたとき、そこで放棄され、そこで止まります。世界の身体現象のビタッカは心地よく、心地よいです。そこで放棄されると、放棄され、そこで放棄されると、それは止まります。世界のダンマのビタッカは心地よく、心地よいです。そこに放棄されたとき、そこで放棄され、そこで止まれば、それは止まります。

世界の目に見える形のビクーラは心地よく、心地よいです。そこで放棄されたとき、そこで放棄され、そこで止まれば、それは止まります。世界の音のvicāraは心地よく、心地よく、そこで放棄されたとき、放棄されたとき、そこで止まります。世界の匂いのビクーラは心地よく、心地よいです。そこで放棄されると、放棄され、そこで放棄されると、それは止まります。世界の味覚のビクーラは心地よく、心地よいです。そこで放棄されたとき、放棄されたとき、そこで放棄されたとき、それは止まります。世界の身体現象のビクーラは心地よく、心地よいものです。そこで放棄されると、放棄され、そこで放棄されると、それは止まります。世界のダンマのvicāraは心地よく、心地よいです。そこで放棄されたときにtaṇhṇが放棄され、停止するとそこで停止します。これは、bhikkhus、dukkha・nirodha
ariyasaccaと呼ばれます。

E4。マグガサッカの博覧会

そして、bhikkhus、dukkha・nirodha・gāminīpaṭipadāariyasaccaは何ですか?それはまさにこのアリヤ・アハギカ・マグガです。つまり、sammādiṭṭhi、sammāsaṅkappo、sammāvācā、sammākammanto、sammā-ājīvo、sammāvāyāmo、sammāsati、sammāsamādhiです。

そして、bhikkhus、sammādiṭṭhiは何ですか?それは、bhikkhus、つまりdukkhaのñāṇa、dukkha-samudayaのñāṇa、dukkha-nirodhaのñāṇa、およびdukkha-nirodha-gāminipaṭipadaのñāṇaであり、bhikkhus、sammādiṭṭhiと呼ばれます。

そして、bhikkhus、sammsasaṅkappasは何ですか?それら、nekkhammaのsaṅkappas、abyāpādaのsaṅkappas、avihiṃsāのsaṅkappasであるbhikkhus、それらはbhikkhus、sammāsaṅkappasと呼ばれます。そして、bhikkhus、sammāvācāは何ですか?それは、ムスクヴァードを控え、ピスーチャヴァーチを控え、ファルサヴァーチを控え、そしてビッフス、サンムヴァーチと呼ばれるサンパパルパを控えているビッフス。

そして、bhikkhus、sammā-kammantaは何ですか?つまり、pāṇātipātaを控えたbhikkhus、adinnādānaを控えたabrahmacariyaを控えた、bhikkhus、sammā-kammantaです。

そして、bhikkhus、sammā-ājīvaは何ですか?ここで、間違った生計を放棄した高貴な弟子であるbhikkhusは、bhikkhus、sammā-ājīvaと呼ばれる正しい生計手段によって彼の人生を支えています。

そして、bhikkhus、sammāvāyāmaは何ですか?ここでは、bhikkhus、bhikkhuはunarisenpāpakaとakusalaダンマの非発生のために彼のチャンダを生成し、彼は自分自身を発揮し、彼のビリヤーを奮起させ、彼のチッタと激しく適用し、努力します。彼は、発生したパパカとアクサラのダンマを放棄するためのチャンダを生成し、彼自身を発揮し、彼のビリヤーを起こし、彼のチッタを激しく適用し、努力します。彼はunarisen
kusala
dhammasの発生のために彼のチャンダを生成し、彼は自分自身を発揮し、彼のビリヤーを起こし、彼のチッタを激しく適用し、そして努力します。彼は、生じたクサラダンマの不動さ、混乱の欠如、増加、成長、栽培、完了のためにチャンダを生成し、自分自身を発揮し、ビリヤーを奮起させ、激しく彼のチッタを適用し、努力します。これは、bhikkhus、sammāvāyāmaと呼ばれます。

bhikkhus、sammāsatiとは何ですか?ここでは、bhikkhus(bhikkhu)がabhijjhā-domanassaを世界に向けて放棄したkāya(ātāpīsampajāno、satimā)にkāyaを観察して住んでいます。彼は世界にabhijjhā-domanassaをあきらめて、vedanā、ātāpīsampajāno、satimāにvedanāを観察して住んでいます。彼は、世界に向けてabhijjhā-domanassaをあきらめた、シッタ、シッタ、ātāpīsampajāno、satim

inを観察して住んでいます。彼は、世界にabhijjhā-domanassaをあきらめて、dhamma・sのammatāpīsampajāno、satimāでdhamma・を観察して住んでいます。これは、bhikkhus、sammāsatiと呼ばれます。

そして、bhikkhus、sammāsamādhiは何ですか?ここでは、ビマッカとビチャラ、分離から生まれたビチャッカとビッカとともに、最初のジューナに進入した、クマから切り離され、アクサラダンマから切り離されたビックフであるビックフ。

2番目のjhānaに進入したvitakka-vicāraの静寂の中で、彼はその内部で内面の静寂化、cittaの統一、vitakkaやvicāraなしで、samidesdhiから生まれたpītiとsukhaを守っています。そして、プチに無関心で、彼はウペカ、サト、サンパジュノに留まり、アリヤが描写するスカーをカヤで体験します。その中。スカーを放棄し、ダッカを放棄したソマナッサとドマナッサは、スカーもダッカもなしに、4番目のジューナに純粋なウッペカとサティが入ったまま消え去り、そこに留まった。これは、bhikkhus、sammāsamādhiと呼ばれます。

これは、bhikkhus、dukkha・nirodha・gāminīpaṭipadāariyasaccaと呼ばれています。

このように、彼は内部のダンマに観察ダンマを宿すか、外部のダンマに観察ダンマを宿すか、内部と外部のダンマに観察ダンマを宿す。彼はダンマの現象のサムダヤを観察して住んでいる、または彼はダンマの現象の過ぎ去りを観察して住んでいる、または彼はダンマの現象を観察して離れて観察して住んでいる。または、[実現:]「これらはダンマです!」

satiは彼の中に存在し、単なるñāṇaと単なるpaṭissatiの範囲で、彼は戸建に住み、世界の何にも固執しません。このように、bhikkhus、bhikkhuは、4つのariya・saccasに関連して、ダンマの中にダンマを観察して住んでいます。

Satipaṭṭhānasを練習することの利点

bhikkhusが7年間この方法で4つのサティパシュナーナを練習する人にとって、2つの結果のうちの1つが期待されるかもしれません。

7年はもちろんのこと、bhikkhus。 bhikkhusがこの4つのサティパシュナーナをこの方法で6年間練習する人にとって、2つの結果のうちの1つが予想されます。

6年は言うまでもなく、bhikkhus。 bhikkhusがこの4つのサティパシュナーナを5年間この方法で練習する人にとって、2つの結果のうちの1つが期待されるかもしれません。

5年は言うまでもなく、bhikkhus。 bhikkhusが4年間この方法でこれらの4つのサティパシュナーナを練習する人にとって、2つの結果のうちの1つが期待されるかもしれません。

4年はもちろんのこと、bhikkhus。 bhikkhusがこの4つのサティパシュナーナを3年間この方法で練習する人にとっては、2つの結果のうちの1つが期待できます。3年は言うまでもなく、bhikkhus。 bhikkhusがこの4つのサティパシュナーナをこの方法で2年間練習する人は誰でも、2つの結果のうちの1つが期待できます。

2年はもちろんのこと、bhikkhus。 bhikkhusがこの4つのサティパシュナーナをこの方法で1年間練習する人にとって、2つの結果のうちの1つが期待されます。

1年は言うまでもなく、bhikkhus。 bhikkhusがこの4つのサティパハナを7か月間この方法で練習する人には、2つの結果のうちの1つが期待できます。

7ヶ月は言うまでもなく、bhikkhus。 bhikkhusがこの4つのサティパシュナーナを6か月間この方法で練習する人には、2つの結果のうちの1つが期待できます。目に見える現象に関する[完全な]知識、または何かしがみついている場合はanāgāmita。

半年は言うまでもなく、bhikkhus。 bhikkhusがこの4つのサティパシュナーナを5か月間この方法で練習する人にとって、2つの結果のうちの1つが期待できます。

5ヶ月は言うまでもなく、bhikkhus。

bhikkhusがこの4つのサティパシュナーナを4か月間この方法で練習する人にとって、2つの結果のうちの1つが期待できます。目に見える現象に関する[完全な]知識、または何かしがみついている場合はanāgāmita。

4ヶ月は言うまでもなく、bhikkhus。

bhikkhusがこの4つのサティパシュナーナを3か月間この方法で練習する人は誰でも、2つの結果のうちの1つが期待できます。目に見える現象に関する[完全な]知識、または何かしがみついている場合はanagāmita。

3ヶ月は言うまでもなく、bhikkhus。 bhikkhusがこのように2か月間この4つのサティパシュナーナを練習する人には、2つの結果のうちの1つが期待できます。

2ヶ月は言うまでもなく、bhikkhus。 bhikkhusがこの4つのサティパハナを1か月間この方法で練習する人にとって、2つの結果のうちの1つが予想されます。

1ヶ月は言うまでもなく、bhikkhus。

bhikkhusが半月の間この方法でこれらの4つのサティパハナを練習する人にとって、2つの結果のうちの1つが期待されるかもしれません:目に見える現象に関する[完全な]知識、または何かしがみついている場合、anāgāmita。

半月は言うまでもなく、bhikkhus。 bhikkhusがこの方法で1週間この4つのサティパシュナーナを練習する場合、2つの結果の1つが予想されます。目に見える現象に関する[完全な]知識、または何かしがみついている場合はanāgāmita。

「これ、bhikkhusは、存在の浄化、悲しみと嘆きの克服、dukkha-domanassaの消失、正しい道の達成、Nibbānaの実現、つまり、 satipaṭṭhānas。」したがって、それは言われてきた、そしてすべてに基づいて、それは言われました。

このようにしてバガヴィー語を話しました。喜んで、bhikkhusはBhagavāの言葉を歓迎しました。

COVID-19の陰謀は主張します、しかし、ウイルス起源はまだ謎です。
病気がどこから始まったのかについての決定的な答えはまだありませんでした。

SARS-CoV-2は現在、世界中で200,000人を超える死者を出しており、最初に疾患が特定された都市を拠点とする武漢ウイルス学研究所(WIV)によって合成されました。

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

最終更新日:2020年7月8日、グリニッジ標準時03:37
コロナウイルス事例:
11,950,105人の死:
546,626

7,796,338,577現在の世界人口-41,950,204今年の純人口増加-88,229今日の純人口増加72,305,991今年の出生数-152,072今日の出生数-回復:COVID-19コロナウイルスパンデミックから6,895,546

世界人口

7,796,558,128現在の世界人口72,684,407今年の出生数146,691今日の出生数30,514,655今年の死亡数61,584今日の死亡数42,169,752今年の人口増加今日85,107

政府と経済

$ 5,776,470,916今日の公的医療支出$ 3,948,831,992今日の公教育支出$
1,793,525,286今日の公的軍事支出40,921,362今年生産された自動車78,262,791今年生産された自転車129,687,956今年生産されたコンピューター

社会とメディア

1,391,381今年発行された新しい本のタイトル181,890,483今日流通した新聞255,241今日世界中で販売されたテレビセット2,492,386本日販売された携帯電話$
111,557,918本日のビデオゲームで消費されたお金今日のGoogle検索環境

2,698,197今年の森林損失(ヘクタール)3,632,502今年の土壌侵食により失われた土地(ha)18,763,372,440今年のCO2排出量(トン)6,225,978今年の砂漠化(ヘクタール)5,080,594有害化学物質の放出
今年の環境(トン)

食物

世界の栄養不足の人1,695,744,241世界の太りすぎの人760,524,998世界の肥満の人11,710今日飢餓で亡くなった人$ 221,831,582肥満関連のお金
今日のアメリカの病気$ 72,386,133
今日のアメリカのプログラム

2,264,449,686今年の使用水量(百万L)436,882水関連による死亡
今年の病気799,726,440
安全な飲料水源エネルギー

現在使用されているエネルギー(MWh):152,136,367-再生不可能なエネルギー源(MWh)26,913,640-再生可能なエネルギー源(MWh)1,119,867,011,173今日の地球に当たる太陽エネルギー(MWh)36,655,387

)石油の終わりまでの15,681日(〜43年)1,094,906,274,158天然ガスの残り(boe)57,627天然ガスの終わりまでの日4,315,056,855,078石炭の残り(boe)石炭の終わりまでの148,795日

健康

6,734,856今年の伝染病による死亡252,946今年の季節性インフルエンザによる死亡3,943,392今年5歳未満の子供の死亡22,065,258今年の流産160,354今年の出産時の母親の死亡41,926,037
HIV / AIDS感染者による死亡872,128今年のHIV /
AIDSによる死亡27,260による死亡4,260今年のがんによる508,878今年のマラリアによる死亡5,795,976,181今日喫煙したタバコ2,593,476今年の喫煙による死亡1,297,556今年のアルコールによる死亡556,329今年の自殺
https://srv1.worldometers.info/coronavirus/

最終更新日:2020年7月8日、グリニッジ標準時03:37
コロナウイルス事例:
11,950,105人の死:
546,626

7,796,338,577現在の世界人口-41,950,204今年の純人口増加-88,229今日の純人口増加72,305,991今年の出生数-152,072今日の出生数-回復:COVID-19コロナウイルスパンデミックから6,895,546

出産、老年期、病気、病気、死は確実であるすべてが幸せで、健康で、安全であるかもしれません!すべてが変化していることを明確に理解して、すべてが穏やかで、静かで、注意深く、注意深く、平凡な心を持つことができます!死んだすべての人が最終目標として「永遠の至福」を達成し、平和で休む
彼らが次の仏の元の言葉を追ったとき、メッティヤ目覚めた人は無表情で:COVID-19の事例のない国と地域

1.コモロ、2。北朝鮮、3。イエメン4。ミクロネシア連邦、5。キリバス、6。ソロモン諸島7。クック諸島8。ミクロネシア9。トング、10。マーシャル諸島パラオ11。アメリカ領サモア、12。サウスジョージア州13。南サンドイッチ諸島、14。セントヘレナ、ヨーロッパ、15。オーランド諸島、16。スバールバル諸島、17。ヤンマイエン諸島、18。ラテンアメリカ、19。アフリカ、20。イギリス領インド洋地域、21。フランス南部領土、22。レソト、23。オセアニア、24。クリスマス島、25。ココス(キーリング)諸島、26。ハード島、27。マクドナルド諸島、28。ニウエ、29。ノーフォーク島、30。ピトケアン、31。ソロモン諸島、32。トケラウ、33。合衆国領有小離島、34。ウォリスフツナ諸島、35。タジキスタン、36。トルクメニスタン、37。ツバル、38。バヌアツ
彼らが仏メッテヤの覚醒した目覚めた人の元の言葉に従っているので:
ダンマカカッパヴァッタナスッタ1。
Dasa raja dhamma、2。kusala 3. Kuutadanta Sutta
dana、4。priyavacana、5。アルサカリヤ、6。 samanatmata、7。Samyutta
Nikayaaryaor、ariyasammutidev 8. Agganna Sutta、9。マジマニカヤ10。
arya」または「ariy、11.sammutideva、12。ディガ・ニカヤ13。 Maha
Sudassana、14.Dittadhammikatthasamvattanika-dhamma、15。キヤノンスッタ、16。 Pali
CanonおよびSuttapitaka 17。イディピダダ、18。 LokiyadhammaおよびLokuttaradhamma、19。
Brahmavihàra、20。サンガハバツ、21。ナタカラナダンマ22。サラニダーマ23。 Adhipateyya
Dithadhammikattha、24。 dukkha、25。 anicca、26。 anatta、27。サムサラ、28。
Cakkamatti Sihananda
Sutta、29.Chandagati、30.Dosagati、31。Mohagati、32.Bhayagati、33.Yoniso
manasikara、34。ブラーマビハエラサンガハヴァットゥ、35。
Nathakaranadhamma、36、SaraniyadhammaAdhipateyya、37。
Dithadhammikatth38.Mara、39.Kammaの法律、40。
dhammamahamatras、41.IV。ダンマの観察、42.Assamedha、43.Sassamedha、44.Naramedha、45.Purisamedha、46.Sammapasa、47.Vajapeyya、48.Niraggala、49.Sila、50.Samadhi、51.Panna、52.Samma-sankappa、
53.Sigalovada Sutta、54.Brahmajala Sutta、55.Majjhima NikayaのVasthatha
Sutta、56.Digha NikayaのAmbattha Sutta人々に時間を与え、人々にスペースを与え、誰にも滞在するように頼むのではなく、ローミングさせましょう。

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

Wordの飢餓闘争が向かうところ

マジミカライ、「宝石の帯、宝石のガードル」
魔法を受けたアチャヤパティラム
(物乞いのボウル)、常にいっぱいになります。

アクシャヤパスラムManimegalai Awareness with Awarenessのフォロワーは、

「飢餓は最悪の種類の病気です。」
「存在の全体の秘密は恐れることがないことです。」

Manimekalaiは刑務所をホスピスに変えて貧しい人々を助け、仏の法を国王に教えました。叙事詩の最後の5つのカントでは、仏教の教師が4つの高貴な真理、12のニダナ、その他のアイデアを彼女に朗唱しています。

ボランティアは、彼のスピリチュアルなManimekala Akshya Pathramのビジョンと願望を満たすために、フルタイムのメンバーになる必要があります。現在その原因に取り組み、アクシャヤパトラの戦略、成長、ガバナンスに関与する必要があります。

これまでの道のり、そして世界の子供と大人の飢餓を終わらせるという使命において未来が持つもの。素晴らしい結果を得るためには、テクノロジーを大量生産で使用する必要があります。アクシャヤパトラの他のイニシアチブは、恵まれないバックグラウンドの子供と大人が夢を実現するのを助ける必要があります。

世界中のすべての政府がアクシャヤパトラの統治に資金を割り当て、すべての外出禁止令が取り除かれるまで、郵便局、警察のバンで使用されるすべてのバンに食料、野菜、食糧パックの食料を供給するように命じます。

最先端のキッチンは研究の対象となり、世界中から好奇心旺盛な訪問者を引き付ける必要があります。

世界中の政府およびさまざまな州政府とのパートナーシップは、企業、個人の寄付者、および希望者からの永続的なサポートとともに、Manimekali
Akshya
Pathramが貧困層にある何百万もの子供と大人に奉仕するのを支援する必要があります。起きているすべての瞬間は食べ物を探すのに費やされます。腹が膨らみ、手足が飢えた子供のように衰弱します。あなたの空腹は絶え間なく痛みを伴いますが、喉は針の目よりも広くはありません。食べ物を見つけたら、それを飲み込むことはできません。一口もありません。空腹は続き、あなたの捜索は続く。これが、仏教の伝統における空腹の幽霊、つまり空腹の幽霊の運命です。これらの貧しい魂は、過去の人生で欲望、貪欲、怒り、無知に駆り立てられたため、このように生まれ変わりました。ある日にこれらのボックスのいくつかをチェックしているのに気付くかもしれませんが、仏教では、嫉妬の怒りで殺人を犯すなど、そのような拷問された存在に終わるために、そのような悪徳を極度に取らなければなりません。だからパニックに陥る必要はありません。飢えた幽霊に食べ物を捧げるのは、多くのアジアの文化の伝統です。しかし、これは本当に役に立ちません。これらの幽霊が実際に食べ物を探しているわけではないことがわかりました。またはそうですが、彼らの検索は見当違いです。幽霊への飢えは食物とは何の関係もありませんし、彼らが地球上で彼らが以前にやったこととは何でも関係があります。彼らにはたくさんの食べ物がありますが、彼らはそれを食べることができません。すべての宗教のたとえ話のように、ここには重要な教訓があります。それは彼らが本当に必要とする食物ではありません。ここ人間の領域に戻って、私たちはまだ食物に目を向けて体に栄養を与え、飢えを満たすだけではありません。私たちは大きな喜びと悲しみの時に食べ物に目を向けます。何か素晴らしいことが起こったら、ディナーでお祝いします。シャンパンを飲んだり、ケーキを食べたり、素敵な食事を楽しんだりします。食べ物は喜びの一部になります。そしてその逆もまた真実です。悲しんでいる人に食べ物を提供するという長い伝統があります。危機に瀕している友人に食事を提供するために一緒にバンドを組んでいます。人生のある時点で、スプレッドシートまたはメールスレッドにサインアップして、喪中の人、回復中の人、苦労している人に食事を届けることができます。悲しみの時に、私たちは本能的に快適さを具体的な方法で提供したいと考えています。そして、非常に頻繁に、私たちはそれを食べ物で行います。そして、ある程度、それは理にかなっています。外に出て、昇給、記念日、または卒業を祝うのは楽しいことです。そして、人々が本当に苦しんでいるとき、彼らが心配すべき最後のことは食事をまとめることだというのは正しいと感じています。悲劇や勝利のこれらの瞬間に、食べ物は価値があり、歓迎すべき同盟国です。問題は、賭け金がはるかにはるかに低いときに、私たちが食べ物を使用して自分自身を慰め、報いるときに発生します。やっと子供たちが眠りについたので、これから私が見ているクッキーを食べられます。今日のその大きな会議は、大きなグラスのワインのための混乱した時間でした。これらの平凡な高値と安値は挑戦的です。しかし、彼らは大きな悲しみやお祝いにはふさわしくない。または、本当に、食べ物。関連:食品に関する三輪車の教えのコレクションを読んでください。私たちもそれを知っています。

洗濯機の修理を祝って夕食に出かけるところを想像してみてください。または、日焼けがひどい友人に食事を届けること。ばかげて聞こえます。しかし、私たちは依然として、小さな成功に対しては小さな報酬を与え、小さな刺激に対しては小さな快適さを与えています。お祝いのケーキは自分で買うつもりはありませんが、冷蔵庫に何かあればスライスするかもしれません。または、チップの袋または冷たいビールを自分で見つけるかもしれません。これらはそれぞれ、数百カロリーになることは簡単です。そしてさらに悪いことに、この報酬や快適さ、つまり私たちの体にとって最悪の時間を望んでいるのは、一般的に長い一日の終わりです。定期的に行うと、それはすぐに追加されます。もちろん、これを行う理由があります。食べ物は自然な報酬です。イワン・パブロフと犬の古典的条件付けに関する彼の研究について考えてみましょう。デンプンと砂糖がたっぷり含まれている、私たちが普段使用しているコンフォートフードは、私たちの気分を改善することが科学的に証明されています。誰かが特に魅力的なスナックを「クラックのような」ものと呼ぶのを聞いたことがありますか?おいしい食べ物を食べると、依存性薬物と同じ脳の部分が活性化され、自然のアヘン剤が放出されることさえあるようです。炭水化物は、特に気分を高める体内の化学物質であるセロトニン放出を増加させることが研究によって示されています。セロトニンが多いほど、気分が良くなります。脂っこい食べ物も同じです。

2011年の研究の参加者の脳スキャンは、栄養溶液を介して脂肪酸の溶液または生理食塩水を与えられたが、脂肪酸を得た人は、悲しみを制御する脳の領域で活動が少ないことを示した。
「悲しいクラシック」を聴く。
(はい、人々は実際にこの研究に志願しました—悲しい音楽と栄養チューブを使っています。)それで、何が問題なのですか?少なくとも実際のクラックよりはいいですね。食べ物が本当に私たちの気分を助けるなら、それは良いことではありませんか?はい、いいえ。しかし、ほとんどありません。空腹の幽霊を覚えていますか?舌の上で食べ物を味わうと、彼らは少し安心します。それで、あなたはそうです、研究は私たちに伝えます、そしてあなたは少なくともチョコレートを飲み込むことができるので、あなたは空腹の幽霊よりも幸運です。しかし、その救済は一時的なものです。悪い日はまだブラウニー、プレッツェル、またはマフィンに包まれて残っています。空腹の幽霊のように、あなたは本当に食べ物を探しているのではありません。幽霊が本当に望んでいるのは、欲望、貪欲、怒り、無知によって作り出された虚無からの救済です。身近に感じますか?これらの自給自足のスナックはそれほど心地よいものではないだけでなく、食べ物を使用してストレスを和らげ、ストレスを和らげるときは、カロリーが足りないときに使用します。最近のオハイオ州立大学の58人の健康な中年女性を対象にした研究では、1回の高脂肪食を食べる前日に1つ以上のストレスの多い出来事を経験すると、実際に代謝が遅くなることが明らかになりました。そして、著者によると、「少しだけではなく」、「年間で最大11ポンド近く追加する」のに十分です。ストレスは体をビクビクさせてカロリーにしがみつくようで、後で必要になるかもしれないと思います。これは、飢饉の時代、または次の羊毛のマンモスを槍で槍で突っ切るときの確信が持てなかったときの生物学的なホールドオーバーかもしれません。今日私たちが強調していることは何でも、つまり、愛する人、苦労する関係、経済的負担、またはひどい仕事であるかどうかにかかわらず、おそらく私たちは明日飢えることはありません。しかし、私たちの体は違いを知るために進化していません。さらに悪化しています。何らかの理由で過食すると、これらの同じ否定的な感情状態につながることが多く、過食を引き起こします。ドイツの正常体重女性と過体重女性の両方を対象にした研究では、高カロリーの食品を食べた後に悲しみ、恥、不安を感じたことがわかりました。過体重女性は最も激しい感情的反応を報告しています。したがって、私たちは悲しみやストレスを感じると食べ過ぎ、食べ過ぎるとさらに悲しくなりストレスを感じるようになります。その間に、私たちは体重を増やします。これはうつ病にも関連しており、すべてを悪化させます。これは、「過食、体重増加、気分の落ち込み」の悪循環です。関連:私は僧侶の食事療法を試しました—そしてそれは幸運にも働きました、ストレスに対処する多くの方法があります。最も健全なアプローチは、実際の原因に対処するための措置を講じることです。それは悪い関係の現実に直面すること、新しい仕事を探すこと、またはあなたがあまりにも細く伸ばしたコミットメントにノーと言うことを意味するかもしれません。基本的に友人や家族との付き合いである社会的転換もうまく機能します。実際、気を散らすあらゆる方法の中で、これが最も効果的であるようです。心理学者が「感情指向の対処」と呼ぶものは、最も危険です。これはあなたが自分を責め、空想にふけり、空想し、さもなければあなたの惨めな生活を反省する時です。多分悲しい音楽を聴いてベッドに横たわっている。そんなことしないで。多くの場合、これは感情的な食事につながります。おそらく、それだけでは機能しないためです。ひどいことにすると、気分が良くなることはめったにありません。一方、瞑想とマインドフルネス(数分の純粋な沈黙と平和)は、大きな助けになることが示されています。同様に、ストレスや不安を和らげるためのヨガの研究は非常に有望であり、ヨガは深刻な摂食障害を持つ人々の食物への関心を減らすことができることさえ示しています。運動は私たちの気分を改善することで古くから知られており、不安と戦うのにも役立つようです。自然への暴露は多くの人々を助けます。あなたのために働く何かを見つける前に、あなたはいくつかのことを試す必要があるかもしれません。しかし、自分の食べ物を自分の治療法として使わないでください。もちろん、何度も失敗します。これらは破るのが難しい習慣です。ただし、これらの行動にどれだけの頻度で従事しているかを慎重に検討し、それらが何であるかを確認してください。これは、永続的な問題を引き起こす可能性がある一時的な修正です。そして、空腹の幽霊のレッスンを思い出してください。解決されていない自分は決して食物で満たされることができません。

♦Buddha’s Diet:From the Ancient Art Losing With Mining Losing Your Mind、by Tara Cottrell and Dan Zigmond、©2016。

Hachette Book Groupの子会社であるPBG Publishingの一部門であるPerseus BooksのインプリントであるRunning Pressの許可を得て転載。

情熱のような火はありません
憎しみのような犯罪はありません
分離のような悲しみはありません、
空腹のような病気はありません
そして、自由の喜びのような喜びはありません。ゴータマ・ブッダ・ゼンは有名に言っています。疲れたら寝ます。しかし、すべてが適度に-仏が死に飢えを避けるために間に合って発見したように。

国連ニュース

8億2000万人以上が飢餓に苦しんでいます。新しい国連のレポートは、「広大な」グローバルチャレンジの経済開発の頑固な現実を明らかにします

国連は月曜日に発表された新しいレポートで、10年近くの進歩の後、飢餓に苦しむ人々の数は過去3年間でゆっくりと増加し、今日、世界で9人に1人が飢餓に苦しんでいます。

State of Food Security and Nutrition in the World 2019によれば、この事実は2030年までに持続可能な開発目標(SDGs)の飢餓ゼロ目標を達成するための「大きな課題」を強調しています。

この報告書は、ハイレベル政治フォーラム(HLPF)(SDGsに関する国の行動のフォローアップを監視する主要な国連プラットフォーム)のマージンで開始され、現在ニューヨークで進行中であり、地域ごとの統計を分析し、飢餓はアフリカの小地域でほぼ20%上昇しており、この地域でも栄養不足が最も蔓延しています。

ラテンアメリカとカリブ海諸国における飢餓の蔓延は依然として7%未満ですが、徐々に増加しています。そしてアジアでは、栄養不足が
人口。

南アジアは過去5年間で大きな進歩を遂げましたが、ほぼ15%ですが、それでも栄養不足の蔓延率が最も高い小地域です。

国連食糧農業機関(FAO)、国際農業開発基金(IFAD)の責任者、国連児童基金(UNICEF)、世界食糧計画(WFP)、そして世界

保健機関(WHO)は、共同のまえがきでこの報告書を求めた。

経済成長が遅れている多くの国、特に中所得国や国際一次商品貿易に大きく依存している国では、飢餓が増加しています。毎年恒例の国連報告書は、飢餓が増加している多くの国で所得格差が拡大していることを発見し、貧困層、脆弱層、社会的弱者が経済の減速と景気後退に対処することをさらに困難にしています。

「私たちは人々に焦点を合わせ、経済的脆弱性を減らすためにコミュニティを中心に置く貧困層の包摂的構造改革を促進し、飢餓、食糧不安、あらゆる形態の栄養失調に終止符を打つ必要があります。食料不安
今年のレポートは、飢餓を超えて、食糧不安の影響についてより広い視野で検討しています。
中等度または重度の食料不安の蔓延に関する持続可能な開発目標(SDGs)目標2.1を監視するための2番目の指標を初めて紹介します。これは、世界人口の17.2パーセント、または13億人が定期的にアクセスできないことを示しています「栄養価が高く十分な食品」。
「彼らが必ずしも飢餓に苦しんでいなかったとしても、彼らはさまざまな形の栄養失調と健康不良のリスクが高い」と報告書は述べています。中程度と深刻なレベルの食糧不安の組み合わせは、推定で約20億人になり、すべての大陸で、女性は男性よりもわずかに多くの食糧不安を抱えています。
低出生体重は依然として大きな課題子供に目を向けると、報告書は、2012年以降、低出生体重の削減に進展が見られないことを明らかにしました。
さらに、発育阻害の影響を受ける5歳未満の子供の数は過去6年間で全世界で10%減少していますが、進歩のペースは遅すぎて、発育不全の子供数を半減させるという2030年の目標を達成できません。
さらに、太りすぎや肥満は、すべての地域、特に学齢期の子供と大人の間で増加し続けています。所得格差は深刻な食糧不安の可能性を高める–国連報告書
食料安全保障と栄養を保護するために、2019年の報告書では、重要なサービスの削減を回避しながら、不利な景気循環の影響を打ち消すための経済社会政策の重要性を強調しています。
それは、経済回復の不均一なペースが「飢餓と栄養失調を終わらせるための努力を弱体化させており、経済が
主に中所得国で減速または縮小しました」。

さらに、経済の減速または不況は、不平等がより大きい場合、食糧安全保障および栄養を不均衡に損なう。

報告書は、経済的混乱のエピソード中、またはそれらへの準備として食糧安全保障と栄養を保護するためにどのような短期的および長期的政策を講じなければならないかについてのガイダンスで締めくくっています。包括的な構造変換。インドの飢餓問題を解決する最高裁判所は、飢餓死が社会的構造の生命と尊厳の権利に食い込んでいるという嘆願を審査することに同意しました。貧しい人と空腹。

Justice
N.V.
Ramana率いるベンチは、月曜日に、活動家のアヌンダワン、イシャンダワン、クンジャナシンが共同で提起した請願について政府に通知を行いました。国が資金を提供するコミュニティAsskhaya

Patraのキッチンは、すべての国で斬新なコンセプトでなければなりません。飢餓と栄養失調の危機と闘うには、すべての地域に既存のホテルやベーカリーとともにAkshaya
Patraのキッチンが必要です。

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

本XV。幸福、Sukha VaggaXV。 5.仏は空腹01203を養います。空腹は最大の苦痛です。存在の集合体が苦しみの主な原因です。

男がこれを完全に理解していれば、彼は至福の幸福であるニッボーナを達成しました。この宗教的指導は、彼がフラヴィに住んでいる間に、特定の信徒の弟子に言及して与えられました。

ある日、Jetavana {3.262}の香水室に着席した教師が夜明けに世界を調査したとき、彼はチャビである貧しい男を見ました。変換の果実を達成するために必要な能力を持っていると感じ、彼は500人の僧侶の会社に身を包み、チャビに行きました。

Āḷaviの住民は、教師をゲストとして招待しました。その貧しい男はまた、先生が到着し、先生が律法を説教するのを聞きに行く決心をしたと聞いた。しかし、まさにその[30.75]日に彼の牛が去った。それで彼は自分の中で「牛を探しましょうか、それとも法律を聞いてみようか」と考えました。そして彼は次の結論に達しました、「私は最初にその牛を探し、それから法に耳を傾けます」。したがって、彼は朝早く、彼の牛を探し始めました。チャビの住民は、仏が主宰する僧侶の会の席を提供し、彼らに食事を提供し、そして食事が教師のボウルをとった後、彼は発音したかもしれません感謝の言葉。教師は言った、「彼のために30リーグの旅に出かけた彼は、失われた牛を探すために森に行ってきました。彼が戻るまで、私は律法を説教しませんか。」そして彼は彼の平和を保持しました。それがまだ日である間、その貧しい男は彼の牛を見つけ、まっすぐに牛を群れに戻しました。それから彼は、「他に何もできなくても、少なくとも先生に敬意を払うつもりです」と考えました。したがって、彼は飢えの苦しみに圧迫されていたが、家に帰らないことに決めたが、すぐに教師のところに行き、教師に忠実を示したので、一方に敬意を表して座った。貧しい男が来て先生の前に立ったとき、先生は施しの執事に言った、「僧侶の会に何よりも残っている食べ物はありますか?」
「牧師、食べ物には触れられていません。」
「じゃあ、この貧しい男に食べ物を出しなさい。」それで、執事がその貧しい男に教師が指示した場所に席を提供したとき、彼はお粥やハードとソフトの両方の他の食べ物を忠実に彼に仕えました。貧しい人が彼の食事を食べたとき、彼は彼の口をすすいだ(この単一の例外を除いて、タトガタの3つのPiṭakas{3.263}でこのように食料の供給について尋ねた他の事例は記録されていないと伝えられている)。貧しい人の肉体的苦痛が和らげられるやいなや、彼の心は穏やかになった。それから教師は秩序だった順序で律法を説き、四つの高貴な真理を次々に説明しました。レッスンの終わりに、貧しい人は回心の果実に定着しました。

それから先生は感謝祭の言葉を発音し、そうしたことは彼の席から起きて出発しました。多くの人が彼に少し付き添い、それから引き返しました。教師に同行した僧侶たちは非常に腹を立て、「兄弟、教師が何をしたかを考えてください。これまでに起こったことはありません。しかし、今日、ある貧しい男を見た教師は、食糧の供給について尋ね、その食物を別の人に与えるように指示しました。」先生は振り向いて、立ち止まり[30.76]、「僧侶たち、あなたは何を言っているのですか」と言いました。彼が彼らの言っていることを聞いたとき、彼は彼らに言いました。私が30のリーグの旅、長くて難しい旅に来たとき、私がここに来た唯一の理由は、この信徒の弟子が変換の果実を達成するために必要な能力を備えていたということです。朝早く、飢えの痛みに圧迫されたこの男は、森に行き、失われた牛を探して森で一日過ごしました。

そのため、「この人が飢えの苦しみに苦しんでいるときに律法を説くと、彼はそれを理解することができないでしょう」と私は思いました。僧侶たち、飢餓のような苦痛はありません。」つまり、彼は次のスタンザを発音した203。

飢餓は最大の苦痛です。存在の集合体が苦しみの主な原因です。

男がこれを完全に理解していれば、ニッベナ、最高の幸福を手に入れました。

恐れ

Matteyyaは意識を持つ人を目覚めさせるとは
引用は恐怖について教えてくれますか?

恐怖と自由を交換してください。

「死さえも、賢く生きてきた人によって恐れられるべきではありません。」

「存在の全体の秘密は恐れることがないことです。

あなたがどうなるかを恐れないでください。誰にも頼りません。すべての援助を拒否した瞬間だけが解放されます。」

「悪に対する嫌悪感を抱くとき、静寂を感じるとき、良い教えを聞くことに喜びを感じる。人がこれらの感情を持ち、それらを認めるとき、人は恐怖から解放されます。

”痛みは贈り物です
それを避ける代わりに、
それを受け入れることを学ぶ。
痛みなく、
成長はありません」フレンズ

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

人々に時間を与えます。
人々にスペースを与える。
誰かに頼まないでください。
それらをローミングさせてください。
いつもあなたのものです。

幸福、スカーヴァガ

仏は空腹を養います

飢餓は最大の苦痛です。存在の集合体が苦しみの主な原因です。
男がこれを完全に理解していれば、ニッベナ、最高の幸福を手に入れました。

仏陀の理想は、今日の世界が直面している課題への解決策を持っています。

主仏の八重の道は、社会と国家の幸福への道を示しています。

マジミカライ、「宝石の帯、宝石のガードル」
魔法のアチャヤパティラムを受け取った
(物乞いのボウル)、常にいっぱいになります。

アクシャヤパスラムManimegalai Awareness with Awarenessのフォロワーは、
「飢餓は最悪の種類の病気です。」
「存在の全体の秘密は恐れることがないことです。」

情熱のような火はありません
憎しみのような犯罪はありません
分離のような悲しみはありません、
空腹のような病気はありません
そして、自由の喜びのような喜びはありません。
ゴータマブッダ

禅は有名に言っています。疲れたら寝ます。
しかし、すべてが適度に-仏が死に飢えを避けるために間に合って発見したように。

Manimekalaiは刑務所をホスピスに変えて貧しい人々を助け、仏の法を国王に教えました。エピックの最後の5つのカント。

仏教の教師たちは、4つの高貴な真理、12のニダナ、その他のアイデアを彼女に朗唱しています。

ボランティアは、彼のスピリチュアルなManimekala Akshya Pathramのビジョンと願望を満たすために、フルタイムのメンバーになる必要があります。現在その原因に取り組み、アクシャヤパトラの戦略、成長、ガバナンスに関与する必要があります。

これまでの道のり、そして世界の子供と大人の飢餓を終わらせるという使命において未来が持つもの。素晴らしい結果を得るためには、テクノロジーを大量生産で使用する必要があります。アクシャヤパトラの他のイニシアチブは、恵まれないバックグラウンドの子供と大人が夢を実現するのを助ける必要があります。

世界中のすべての政府がアクシャヤパトラの統治に資金を割り当て、すべての外出禁止令が取り除かれるまで、郵便局、警察のバンで使用されるすべてのバンに食料、野菜、食糧パックの食料を供給するように命じます。

最先端のキッチンは研究の対象となり、世界中から好奇心旺盛な訪問者を引き付ける必要があります。

世界中の政府、インド、さまざまな州政府とのパートナーシップに加えて、企業、個人の寄付者、そして希望者からの永続的な支援は、
Manimekali Akshya Pathramは、何百万人もの未開拓の子供と大人にサービスを提供します。

起きているすべての瞬間が食べ物を探すために費やされている人生を想像してください。

腹が膨らみ、手足が飢えたように衰弱する
子供の。あなたの空腹は絶え間なく痛いですが、あなたの喉は
針の目よりも広い。食べ物を見つけたら、それを飲み込むことはできません。一口もありません。空腹は続き、あなたの捜索は続く。
仏教の伝統における空腹の幽霊、それが運命です。
これらの貧しい魂は、過去の人生で彼らが欲望、貪欲、怒り、そして無知によって動かされたので、このように生まれ変わりました。ある日にこれらのボックスのいくつかをチェックしているのに気付くかもしれませんが、仏教では、嫉妬の怒りで殺人を犯すなど、そのような拷問された存在に終わるために、そのような悪徳を極度に取らなければなりません。パニックする必要はありません。

空腹の幽霊に食べ物を提供することは、多くのアジア文化の伝統です。しかし、これは本当に役に立ちません。これらの幽霊が実際に食べ物を探しているわけではないことがわかりました。

またはそうですが、彼らの検索は見当違いです。幽霊への飢えは食物とは何の関係もありませんし、彼らが地球上で彼らが以前にやったこととは何でも関係があります。彼らにはたくさんの食べ物がありますが、彼らはそれを食べることができません。すべての宗教的なたとえ話のように、ここには重要な教訓があります。それは彼らが本当に必要とする食物ではありません。

ここ人間の世界に戻って、私たちは今でも食べ物に目を向け、体に栄養を与え、空腹を満たすだけではありません。私たちは大きな喜びと悲しみの時に食べ物に目を向けます。何か素晴らしいことが起こったら、ディナーでお祝いします。シャンパンを飲んだり、ケーキを食べたり、素敵な食事を楽しんだりします。食べ物は喜びの一部になります。

そしてその逆もまた真実です。悲しんでいる人に食べ物を提供するという長い伝統があります。危機に瀕している友人に食事を提供するために一緒にバンドを組んでいます。人生のある時点で、スプレッドシートまたはメールスレッドにサインアップして、喪中の人、回復中の人、苦労している人に食事を届けることができます。悲しみの時に、私たちは本能的に快適さを具体的な方法で提供したいと考えています。そして、非常に頻繁に、私たちはそれを食べ物で行います。食べ物はすべてのためにあります-良い時と悪い時。そして、ある程度、それは理にかなっています。外に出て、昇給、記念日、または卒業を祝うのは楽しいことです。そして、人々が本当に苦しんでいるとき、彼らが心配すべき最後のことは食事をまとめることだというのは正しいと感じています。悲劇や勝利のこれらの瞬間に、食べ物は価値があり、歓迎すべき同盟国です。

問題は、賭け金がはるかに少ないときに、私たちが食べ物を使って快適にし、自分自身に報酬を与えるときに起こります。最後に
私は子供たちを寝かせました、今、私は私が注目しているそれらのクッキーを食べることができます。
今日のその大きな会議は、大きなグラスのワインのための混乱した時間でした。これらの平凡な高値と安値は挑戦的です。しかし、彼らは大きな悲しみやお祝いにはふさわしくない。または、本当に、食べ物。

国連ニュース

8億2000万人以上が飢餓に苦しんでいます。新しい国連報告書は、「広大な」グローバルチャレンジの頑固な現実を明らかにしています。

恐れ

Matteyyaは意識を持つ人を目覚めさせるとは
引用は恐怖について教えてくれますか?

恐怖と自由を交換してください。

「死さえも、賢く生きてきた人によって恐れられるべきではありません。」

「存在の全体の秘密は恐れることがないことです。

あなたがどうなるかを恐れないでください。誰にも頼りません。すべての援助を拒否した瞬間だけが解放されます。」

「悪に対する嫌悪感を抱くとき、静寂を感じるとき、良い教えを聞くことに喜びを感じる。人がこれらの感情を持ち、それらを認めるとき、人は恐怖から解放されます。

”痛みは贈り物です
それを避ける代わりに、
それを受け入れることを学ぶ。
痛みなく、
成長はありません」

世界が並外れた挑戦と戦うとき、それらの永続的な解決策は仏陀の理想から来ることができます。サーナートでの最初の説教で、仏主は希望と目的に言及しました。仏陀にとって、それは人間の苦しみの除去でした。

私たちは機会に立ち上がって、人々の希望を高めるために私たちができることは何でもしなければなりません。

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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
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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 08, 2020, 03:37 GMT


Coronavirus Cases:
11,950,105
Deaths:

546,626



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: 6,895,546
from COVID-19 Coronavirus Pandemic


World Population

72,684,407Births this year
146,691Births today
30,514,655Deaths this year
61,584Deaths today
42,169,752Net population growth this year
85,107Net population growth today

Government & Economics

$ 5,776,470,916Public Healthcare expenditure today
$ 3,948,831,992Public Education expenditure today
$ 1,793,525,286Public Military expenditure today
40,921,362Cars produced this year
78,262,791Bicycles produced this year
129,687,956Computers produced this year

Society & Media

1,391,381New book titles published this year
181,890,483Newspapers circulated today
255,241TV sets sold worldwide today
2,492,386Cellular phones sold today
$ 111,557,918Money spent on videogames today
4,611,142,138Internet users in the world today
100,501,100,179Emails sent today
2,661,050Blog posts written today
298,586,686Tweets sent today
2,776,447,097Google searches today

Environment

2,698,197Forest loss this year (hectares)
3,632,502Land lost to soil erosion this year (ha)
18,763,372,440CO2 emissions this year (tons)
6,225,978Desertification this year (hectares)
5,080,594 Toxic chemicals released
in the environment
this year (tons)

Food

844,303,786Undernourished people in the world
1,695,744,241Overweight people in the world
760,524,998Obese people in the world
11,710People who died of hunger today
$ 221,831,582Money spent for obesity related
diseases in the USA
today
$ 72,386,133Money spent on weight loss
programs in the USA
today

Water

2,264,449,686Water used this year (million L)
436,882Deaths caused by water related
diseases
this year
799,726,440People with no access to
a safe drinking water source
Energy

178,719,778Energy used today (MWh), of which:
152,136,367- from non-renewable sources (MWh)
26,913,640- from renewable sources (MWh)
1,119,867,011,173 Solar energy striking Earth today (MWh)
36,655,387Oil pumped today (barrels)
1,503,647,814,525Oil left (barrels)
15,681Days to the end of oil (~43 years)
1,094,906,274,158Natural Gas left (boe)
57,627Days to the end of natural gas
4,315,056,855,078Coal left (boe)
148,795Days to the end of coal

Health

6,734,856Communicable disease deaths this year
252,946Seasonal flu deaths this year
3,943,392Deaths of children under 5 this year
22,065,258Abortions this year
160,354Deaths of mothers during birth this year
41,926,037HIV/AIDS infected people
872,128Deaths caused by HIV/AIDS this year
4,260,827Deaths caused by cancer this year
508,878Deaths caused by malaria this year
5,795,976,181Cigarettes smoked today
2,593,476Deaths caused by smoking this year
1,297,556Deaths caused by alcohol this year
556,329Suicides this year
$ 207,543,508,496Money spent on illegal drugs this year
700,320Road traffic accident fatalities this year



Last updated: July 08, 2020, 03:37 GMT


Coronavirus Cases:
11,950,105
Deaths:

546,626



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: 6,895,546
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.


In
chitpavan brahmin Vinayak Damodar savarkar’s hindutvastan Indian
express will have to be renamed as hindutvastan express.He was born the
Marathi chitpavan brahmin hindu family.
Following
the murder of Gandhi on 30 January 1948, police arrested the murderer
nathuram godse a chitpavan brahmin who was a member of the hindu
mahasabha and of just 1% intolerant, violent, militant, number one
terrorists of the world, ever shooting, mob lynching, lunatic, mentally
retarded foreigners from Bene
Israel,Tibet, Africa, Eastern Europe, Western Germany, Northern Europe,
South Russia, Hungary, etc, etc., chitpavan brahmins of Rowdy/Rakshasa
Swayam Sevaks (RSS) / hindutva mahasabha plan to establish stealth and
shadowy hidutva cult are some influential peoples on media those spread
ideology of Manusmritic Jati Pratha/Vedism/Casteism (Rig Vedic purusha

Sukta 10:90 i.e. fourfold caste system) who will be forced to quit
Prabuddha Bharat as they claim they are hindutvaites but not as Secular
Democratic Indian Nationalist. So in other ways they say they are not a
part of Democratic India so need hindutva cult which implies treason
against India; means Rashstra Droh.
They don’t accept they are secular. They reject preamble of constitution
“WE, THE PEOPLE OF INDIA, having solemnly resolved to constitute India
into a SOVEREIGN SOCIALIST SECULAR DEMOCRATIC REPUBLIC.” It directly

proofs they are anti nationalist with a so called slogan we are
nationalist as hindutvaites for their personal and organized benefits.
Prabuddha Bharat is a Nation of multi linguistic, multi culture, multi religions,

multi races and a place for even non-believers. It is not belongs to
only caste followers of vedism. Claiming it belongs to only Caste
followers polytheists is just anti nationalism. Re-meaning to the word
“hindu” as “an art of living for all root natives of Indian origin” is
just like making a new construct by present con vedic followers to
impose vedism to whole Indian root natives though they follow or not
follow any faiths but belongs to origin of Vedism. Vedism is just a
stupid & most idiotic faith of this land that has been destroying
all good rational faith systems of Indian origin for which original
progressive civilization has been devastated. Their ideology declines
and hurts SECULARISM mentioned in preamble of India.

They want to replace SECULARISM word from preamble making it
HINDUTVAISM in the process of making India as a hindutva rastra or
Nation of

hindutvaites . These stupids even don’t know what is hindutva? They
follow their stupid master V.D Savarkar who had defined “Who is
hindutvaite?” and they loved to be brain raped by his ideology. V. D.
Savarkar had defined hindutva according to his won understanding of word
hindutva without the basic knowledge of its meaning and its origin and
defined it with fake and wrong claims. That stupid so called intellect
imposed and induced Brahmanism in the word Hindu to promote caste system
and polytheist idolism. Who advocates “hindutva glory is evident in the
preservation of the Vedas and Shastras, the protection of Cows and
chitpavan brahmins.” Is he a secular? In his book he had said “Rape is
religious duty.” RSS and Bevakoof Jhoothe Psychopaths (BJP) which
gobbled the Master Key by tampering the fraud EVMs and won elections
i.e. RSS and their paid PRESSTITUTE media follow him as their god
father. Our Nation so far strong and under development country because
its root base is Secularism otherwise it might have the position like
Pakistan; even
worsen than them. V.D. Savarkar had agreed that Sindhu word is not from Sanskrit language.
Sindhu word is from Pali language and its meaning is river. India was a
land of SAPTA SINDHU meant it was land of seven major rivers that had
flourished the multicultural civilization of India. India is a land of

rivers was its original demographic entity not chitpavan brahmanism.
Indus, hindu, hindustvastan, Sindhusthan, Shindh, Sindhi, Al-Hind,
Indoustan, India etc.
all are streams from this Pali language word Sindhu. Sindhu word got
popularized in the age of Buddhism in India due to propagation of Pali
Buddhist scriptures. BTW prime architecture of Indian constitution
Bhimrao Ramji Ambedkar was a Buddhism ideology follower not a
hindutvaite. Why an intelligent person who was prime architecture of the
constitution rejected the ideology of hindutvaism? Was he a fool? He
knew the cons of India well; and had architect the constitution in that
forms so that future generations won’t face major problems due to
ideological faith contradiction based on God. RSS and BJP administration

and their paid media trying to change the core of its architecture
which is nothing but unconstitutional, anti nationalism and anti
patriotic. When you meet them ask to say Proudly say “I am secular and I
love Prabuddha Prapanch ” therough Dicovery of Metteyya Awakened One
with Awareness Universe. Savarkar had invested ₹ 15000 in the company.
Savarkar, a former president of the Hindu Mahasabha, was arrested on 5
February 1948, from his house in Shivaji Park, and kept under detention
in the Arthur Road Prison, Bombay. He was charged with murder,
conspiracy to murder and abetment to murder.
Godse
claimed full responsibility for planning and carrying out the
assassination. However, according to the Approver Digambar Badge, on 17
January 1948, Nathuram Godse went to have a last darshan
(audience/interview) with Savarkar in Bombay before the murder. While
Badge and Shankar waited outside, Nathuram and Apte went in. On coming
out Apte told Badge that Savarkar blessed them “Yashasvi houn ya”
(”यशस्वी होऊन या”, be successful and return). Apte also said that
Savarkar predicted that Gandhi’s 100 years were over and there was no
doubt that the task would be successfully finished.
Frontpage - MANAS

southasia.ucla.edu

Frontpage - MANAS

ndia,
in the cliched observation, is not merely a country but a continent.
Its population, which is in excess of one billion and may soon exceed
that of China, presents the most extraordinary contrasts. The people of
this vast country speak nearly a thousand languages, follow several
different faith…
https://www.wikihow.com/Start-a-School

How to Start a School
Congratulations!
You’re joining parents and teachers around the world who want to
reinvent education by starting their own schools. Starting a school and
sharing your vision for education with the world can be one of the most
satisfying career choices you’ll make. But where to start? A bit of
planning is essential at all steps in the process, but there is also so
much support available to you.

Steps


  1. 1
    Start by researching laws in your state. Laws vary
    from state to state and can have a significant impact on what
    requirements you will need to complete to open your school. These can
    usually be found on the educational department’s website. In general,
    opening a preschool or daycare is much more difficult than opening a
    school for children ages 6 and up.






Part 1

Developing Curriculum




  1. 1
    Develop a compelling educational vision. A compelling
    vision is essential to guide you through the startup phase and beyond.
    Your vision will drive decisions and actions in the short-and long-term.
    Envision your school.[1] Consider the following questions:
    • What are your values?
    • Who do you want to serve?
    • What kind of education does this community need?
    • What will your school provide that other schools cannot?
    • What kind of social, intellectual and emotional experience do you want to give your students?
    • Where do you want your school to be in 5 years, 25 years and 100 years?
    • What type of school do you want to start? For-profit or non-profit?
      Non-profits are extremely difficult to establish but have long-term
      benefits. If you want to start on a smaller scale, you could consider
      beginning with a few afterschool classes, a part-time homeschool coop or
      a playgroup.

  2. 2
    Write out a curriculum.
    When writing a curriculum, you need to consider both the practical
    organizational matters of day-to-day operations, as well as the scope
    and sequence of learning you hope your school to achieve.[2] A well-written curriculum should address the following categories of information:
    • Day-to-Day Operations

      • How long are classes?
      • How many classes in a day?
      • When will the day start and end?
      • How will lunches be organized?
      • How will teachers be scheduled?
    • Learning Assessment

      • What do your students need?
      • What is the objective of the students’ learning?
      • What criteria will be used to assess learning?
      • How will students be tested?
      • What constitutes graduation from the school?

  3. 3
    Write a teaching statement.
    Articulate the pedagogy you’d like your prospective teachers to use,
    understand, and develop in their classrooms. Will your school be
    test-heavy? Writing-based? Discussion-centered? Describe the ways in
    which teachers will be held accountable for their students’ learning and
    the ways in which they may run their classroom.
    • For a teaching statement, try to word things in such a way as to
      attract the best and brightest young teachers and the most enthusiastic
      to make your school as good as possible. May teacher select their own
      texts, or select from approved books? Consider ways in which you can
      make your school an attractive alternative for creative teachers.[3]

  4. 4
    Get your curriculum approved. To get state-certified,
    and to let your school be eligible for state money, you need to get
    your curriculum approved by the School Board in your state, which will
    probably involve an audit of your curriculum, and your incorporation
    documents. The process is somewhat time-consuming, but not difficult if
    you’ve planned and followed the appropriate steps. Contact the
    Department of Education in your state to learn exactly what it is you
    need to do to schedule an audit, and how you can go about preparing for
    it.




  1. 5
    Consider using a pre-existing curriculum such as Montessori or Waldorf.
    If you’re interested in forming a school with a pre-set ideology or
    pedagogy, contact the legislating body for the organization you’d like
    to join and get help and additional guidance to get your school to the
    proper code, according to the organization.[4]

Image result for Gifs of Vinaya pitaka compared with Vinayaka



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