25) Classical Croatian-Klasična hrvatska,
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PART 02: सामाजिक प्रयास,राष्ट्रीय पारिवारिक धम्म संगोष्टी ||बुद्ध मोहत्सव २०१३||
příběh o narození malého Budhy ,až k jeho osvícení.Děj se prolína s
dnešním světem,kde tibečtí lámové hledají vtělení Budhy ,ovšem pro
nerušené vyprá...
For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.
KUSHINARA NIBBANA BHUMI PAGODA-It
is a 18 feet Dia All White Pagoda with a table or, but be sure
to having above head level based on the usual use of the room. in
116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka in Buddha’s own words and Important Places like
Lumbini, Bodh gaya, Saranath, Kushinara, Etc., in 3D 360 degree circle vision akin
to Circarama
At
WHITE HOME
668, 5A main Road, 8th Cross, HAL III Stage,
Prabuddha Bharat Puniya Bhumi Bengaluru
Magadhi Karnataka State
PRABUDDHA BHARAT
To our wonderful daughter Banu Rekha the modern Manimegalai with
akshyapatram always feeding the hungry! - Amma & Appa, brothers,
sisters, children, grand children relatives and friends.
Abhijāna Sutta
in 05) Classical Pāḷi,29) Classical English,Roman,101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,16) Classical Bengali-ক্লাসিক্যাল বাংলা,40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,72) Classical Marathi-क्लासिकल माओरी,75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),77) Classical Odia (Oriya),82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,91) Classical Sindhi,103) Classical Telugu- క్లాసికల్ తెలుగు,108) Classical Urdu- کلاسیکی اردو
50th birthday wish on 30-9-2020 DEDICATED To our wonderful daughter
Banu Rekha the modern Manimegalai with akshyapatram always feeding the
hungry! - Amma & Appa, brothers, sisters, children, grand children
relatives and friends.
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.
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.
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.
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.
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,
said to St. Faustina: “… I demand from you deeds of mercy, which are
to arise out of love for Me. You are to show mercy to your neighbors
always and everywhere. You must not shrink from this or try to excuse or
absolve yourself from it” (Diary of St. Faustina, 742). The following
is the first part of our seven-part Lenten series on the corporal deeds
of mercy and how we can - and should - incorporate them into our lives.
the hungry begins in the home with a meal on the table, and then should
extend to the community. What can we do to feed the hungry? Here are
some suggestions:
� Use our voices and our votes to petition and pressure our
politicians to make the fight against world hunger a higher priority.
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.
அன்று 50 வது பிறந்தநாள் வாழ்த்துக்கள் அர்ப்பணிக்கப்பட்டவை எங்கள்
அருமையான மகள் பானு ரேகாவுக்கு நவீன மணிமேகலை அக்ஷ்யபத்திரத்துடன்
எப்போதும் பசித்தவர்களுக்கு உணவளிக்கிறது! - அம்மா & அப்பா,
சகோதரர்கள், சகோதரிகள், குழந்தைகள், பெரிய குழந்தைகள் உறவினர்கள் மற்றும்
நண்பர்கள்.
நாள், ஜெட்டவானா 26 3.262 at இல் வாசனை திரவிய அறையில் அமர்ந்திருந்த
ஆசிரியர் விடியற்காலையில் உலகை ஆய்வு செய்தபோது, ஒரு குறிப்பிட்ட ஏழை
மனிதனை ஷாவியில் பார்த்தார். மாற்றத்தின் பழத்தை அடைவதற்குத் தேவையான
பீடங்களை அவர் வைத்திருப்பதை உணர்ந்த அவர், ஐநூறு துறவிகள் கொண்ட ஒரு
நிறுவனத்துடன் தன்னைச் சூழ்ந்துகொண்டு ஷாவிக்குச் சென்றார். ஷாவி மக்கள்
உடனடியாக தங்கள் விருந்தினராக ஆசிரியரை அழைத்தனர். அந்த ஏழை மனிதனும்
ஆசிரியர் வந்துவிட்டதாகக் கேள்விப்பட்டு, ஆசிரியர் நியாயப்பிரமாணத்தைப்
பிரசங்கிப்பதைக் கேட்க மனம் வைத்தார். ஆனால் அந்த நாளிலேயே [30.75] அவரது
ஒரு எருது வழிதவறியது. ஆகவே, “நான் அந்த எருதுகளைத் தேடலாமா, அல்லது நான்
சென்று நியாயப்பிரமாணத்தைக் கேட்கலாமா?” என்று அவர் தனக்குள்ளேயே கருதிக்
கொண்டார். அவர் பின்வரும் முடிவுக்கு வந்தார், “நான் முதலில் அந்த
எருதுகளைத் தேடுவேன், பின்னர் சென்று நியாயப்பிரமாணத்தைக் கேட்பேன்.”
அதன்படி, அதிகாலையில், அவர் தனது எருதுகளைத் தேட புறப்பட்டார்.
இல் வசிப்பவர்கள் புத்தர் தலைமையில் இருந்த துறவிகள் சபைக்கு இடங்களை
வழங்கினர், அவர்களுக்கு உணவு பரிமாறினர், உணவுக்குப் பிறகு ஆசிரியரின்
கிண்ணத்தை எடுத்துக் கொண்டனர், அவர் நன்றி சொல்லும் வார்த்தைகளை உச்சரிக்க
வேண்டும். ஆசிரியர் கூறினார், “நான் யாருக்காக இங்கு வந்தேன், முப்பது லீக்
பயணத்தை மேற்கொண்டேன், இழந்த தனது எருதுகளைத் தேடுவதற்காக காட்டுக்குள்
சென்றுவிட்டான். அவர் திரும்பி வரும் வரை, நான் நியாயப்பிரமாணத்தைப்
பிரசங்கிப்பேன். ” அவர் அமைதியாக இருந்தார்.
இன்னும் பகலாக இருந்தபோது, அந்த ஏழை தன் எருதுகளைக் கண்டுபிடித்து உடனே
எருதுகளை மந்தைக்குத் திருப்பினான். பின்னர் அவர் தன்னைத்தானே நினைத்துக்
கொண்டார், “என்னால் வேறு எதுவும் செய்ய முடியாவிட்டாலும், குறைந்தபட்சம்
ஆசிரியருக்கு மரியாதை செலுத்துவேன்.” அதன்படி, அவர் பசியின் வேதனையால்
ஒடுக்கப்பட்ட போதிலும், அவர் வீட்டிற்கு செல்ல வேண்டாம் என்று முடிவு
செய்தார், ஆனால் விரைவாக ஆசிரியரிடம் சென்றார், ஆசிரியருக்கு வணக்கம்
செலுத்தி, ஒரு பக்கத்தில் மரியாதையுடன் அமர்ந்தார். ஏழை மனிதன் வந்து
ஆசிரியருக்கு முன்பாக நின்றபோது, ஆசிரியர் பிச்சைக்காரரின் பணிப்பெண்ணை
நோக்கி, “துறவிகளின் சபைக்கு மேல் மற்றும் அதற்கு மேல் ஏதாவது உணவு
இருக்கிறதா?” என்று கேட்டார். “ரெவரெண்ட் ஐயா, உணவு தொடப்படவில்லை.”
“அப்படியானால், இந்த ஏழை மனிதனுக்கு உணவு பரிமாறவும்.” ஆகவே, அந்த ஏழை
மனிதனுக்கு ஆசிரியரால் சுட்டிக்காட்டப்பட்ட இடத்தில் ஒரு இருக்கை
வைத்திருப்பதை பணிப்பெண் வழங்கியபோது, அவர் கடினமாகவும் மென்மையாகவும்
அரிசி-கஞ்சி மற்றும் பிற உணவுகளுடன் கடமையாக அவருக்கு சேவை செய்தார். ஏழை
தன் உணவை சாப்பிட்டதும், அவன் வாயைக் கழுவினான்.
அமைதியானது. பின்னர் ஆசிரியர் சட்டத்தை ஒழுங்காகப் பிரசங்கித்தார், நான்கு
உன்னத சத்தியங்களை ஒன்றன்பின் ஒன்றாக விளக்கினார். பாடத்தின் முடிவில்,
ஏழை மனிதன் மாற்றத்தின் பழத்தில் நிறுவப்பட்டான். பின்னர் ஆசிரியர் நன்றி
செலுத்தும் வார்த்தைகளை உச்சரித்தார், அவ்வாறு செய்தபின், தனது
இருக்கையிலிருந்து எழுந்து புறப்பட்டார். கூட்டம் அவருடன் சிறிது தூரம்
சென்று பின் திரும்பியது.
வந்த துறவிகள் மிகுந்த கோபத்துடன், “சகோதரரே, ஆசிரியர் என்ன செய்தார்
என்பதைக் கவனியுங்கள். இதற்கு முன் எதுவும் நடக்கவில்லை. ஆனால் இன்று, ஒரு
குறிப்பிட்ட ஏழையைப் பார்த்து, ஆசிரியர் உணவு வழங்கல் குறித்து விசாரித்து,
உணவை இன்னொருவருக்குக் கொடுக்கும்படி பணித்தார். ” ஆசிரியர் திரும்பி,
நிறுத்தி, [30.76], “துறவிகளே, நீங்கள் என்ன சொல்கிறீர்கள்?” என்று
கேட்டார். அவர்கள் சொல்வதைக் கேட்ட அவர், “துறவிகளே, அதுவும் அப்படித்தான்.
முப்பது லீக் பயணம், நீண்ட மற்றும் கடினமான பயணம் என்று நான் இங்கு
வந்தபோது, இங்கு வருவதற்கான ஒரே காரணம், இந்த சாதாரண சீடர் மாற்றத்தின்
பழத்தை அடைவதற்குத் தேவையான திறன்களைக் கொண்டிருப்பதை நான் கண்டேன்.
அதிகாலையில், பசியின் வேதனையால் ஒடுக்கப்பட்ட இந்த மனிதன் காட்டுக்குச்
சென்று, இழந்த தன் எருதுகளைத் தேடி காட்டில் நாள் கழித்தான். ஆகவே, ‘இந்த
மனிதன் பசியின்மையால் அவதிப்படுகையில் நான் நியாயப்பிரமாணத்தைப்
பிரசங்கித்தால், அவனால் அதைப் புரிந்துகொள்ள முடியாது.’ ஆகவே, நான்
செய்ததைச் செய்தேன். துறவிகளே, பசியின் துன்பம் போன்ற துன்பங்கள் எதுவும்
இல்லை. ”
ஃபாஸ்டினாவிடம் இயேசு சொன்னார்: “என்னிடமிருந்த அன்பினால் எழும் கருணைச்
செயல்களை நான் உங்களிடமிருந்து கோருகிறேன். நீங்கள் எப்போதும் மற்றும்
எல்லா இடங்களிலும் உங்கள் அயலவர்களிடம் கருணை காட்ட வேண்டும். நீங்கள்
இதிலிருந்து சுருங்கக்கூடாது அல்லது தவிர்க்கவும் அல்லது முழுமையாக்கவும்
முயற்சிக்கக்கூடாது நீங்களே
Gyalwang Drukpa continues outdoor spiritual activities at Druk Amitabha
Mountain in observance of COVID safety measures. The nuns and monks
received teachings and performed prayers into the evening, just outside
the reliquary statue mound.
the efforts put forth during this path must be made in a spirit of
compassion with the aim of dedicating the merit of one’s efforts to the
Universal Good. There is a need of mentally praying and wishing for
blessings on others so earnestly that one’s mind processes also
transcend thought.”
ರಂದು 50 ನೇ ಹುಟ್ಟುಹಬ್ಬದ ಶುಭಾಶಯಗಳನ್ನು ಸಮರ್ಪಿಸಲಾಗಿದೆ ನಮ್ಮ ಅದ್ಭುತ ಮಗಳು ಬಾನು
ರೇಖಾ ಅವರಿಗೆ ಆಧುನಿಕ ಮಣಿಮೆಗಲೈ ಅಕ್ಷ್ಯಾಪತ್ರಂನೊಂದಿಗೆ ಯಾವಾಗಲೂ ಹಸಿದವರಿಗೆ
ಆಹಾರವನ್ನು ನೀಡುತ್ತಿದೆ! - ಅಮ್ಮ ಮತ್ತು ಅಪ್ಪಾ, ಸಹೋದರರು, ಸಹೋದರಿಯರು, ಮಕ್ಕಳು,
ಅಜ್ಜ ಮಕ್ಕಳ ಸಂಬಂಧಿಕರು ಮತ್ತು ಸ್ನೇಹಿತರು.
ದಿನ, ಶಿಕ್ಷಕನು ಜೇತವನ 26 3.262 ರ ಸುಗಂಧದ್ರವ್ಯದ ಕೊಠಡಿಯಲ್ಲಿ ಕುಳಿತಿದ್ದಾಗ,
ಮುಂಜಾನೆ ಜಗತ್ತನ್ನು ಸಮೀಕ್ಷೆ ಮಾಡಿದಾಗ, ಅವನು ಓವಿಯಲ್ಲಿ ಒಬ್ಬ ಬಡವನನ್ನು ನೋಡಿದನು.
ಮತಾಂತರದ ಫಲವನ್ನು ಪಡೆಯಲು ಅಗತ್ಯವಾದ ಬೋಧನಾ ಸಾಮರ್ಥ್ಯವನ್ನು ಅವರು ಹೊಂದಿದ್ದಾರೆಂದು
ಗ್ರಹಿಸಿದ ಅವರು, ಐನೂರು ಸನ್ಯಾಸಿಗಳ ಕಂಪನಿಯೊಂದಿಗೆ ತಮ್ಮನ್ನು ಸುತ್ತುವರೆದು Āḷavi
ಗೆ ಹೋದರು. Āḷavi ಯ ನಿವಾಸಿಗಳು ಶಿಕ್ಷಕರನ್ನು ತಮ್ಮ ಅತಿಥಿಯಾಗಿ ಆಹ್ವಾನಿಸಿದರು. ಆ
ಬಡವನು ಸಹ ಶಿಕ್ಷಕನು ಬಂದಿದ್ದಾನೆಂದು ಕೇಳಿದನು ಮತ್ತು ಶಿಕ್ಷಕನು ಕಾನೂನನ್ನು
ಬೋಧಿಸುವುದನ್ನು ಕೇಳಲು ಮನಸ್ಸು ಮಾಡಿದನು. ಆದರೆ ಆ ದಿನವೇ [30.75] ಅವನ ಎತ್ತು
ದೂರವಾಯಿತು. ಆದುದರಿಂದ ಅವನು ತನ್ನೊಳಗೆ, “ನಾನು ಆ ಎತ್ತುಗಳನ್ನು ಹುಡುಕಬೇಕೇ, ಅಥವಾ
ನಾನು ಹೋಗಿ ಕಾನೂನನ್ನು ಕೇಳಬೇಕೆ?” ಮತ್ತು ಅವನು ಈ ಕೆಳಗಿನ ತೀರ್ಮಾನಕ್ಕೆ ಬಂದನು,
“ನಾನು ಮೊದಲು ಆ ಎತ್ತುಗಳನ್ನು ಹುಡುಕುತ್ತೇನೆ ಮತ್ತು ನಂತರ ಹೋಗಿ ಕಾನೂನನ್ನು
ಕೇಳುತ್ತೇನೆ.” ಅದರಂತೆ, ಮುಂಜಾನೆ, ಅವನು ತನ್ನ ಎತ್ತುಗಳನ್ನು ಹುಡುಕಲು ಹೊರಟನು.
ಯ ನಿವಾಸಿಗಳು ಬುದ್ಧನ ಅಧ್ಯಕ್ಷತೆಯಲ್ಲಿರುವ ಸನ್ಯಾಸಿಗಳ ಸಭೆಗೆ ಆಸನಗಳನ್ನು
ಒದಗಿಸಿದರು, ಅವರಿಗೆ ಆಹಾರವನ್ನು ಬಡಿಸಿದರು, ಮತ್ತು meal ಟ ಮಾಡಿದ ನಂತರ ಶಿಕ್ಷಕರ
ಬಟ್ಟಲನ್ನು ತೆಗೆದುಕೊಂಡರು, ಅವರು ಕೃತಜ್ಞತೆಯ ಮಾತುಗಳನ್ನು ಉಚ್ಚರಿಸಬಹುದು.
ಶಿಕ್ಷಕನು, “ನಾನು ಯಾರ ಕಾರಣಕ್ಕಾಗಿ ಇಲ್ಲಿಗೆ ಬಂದಿದ್ದೇನೆಂದರೆ, ಮೂವತ್ತು ಲೀಗ್ಗಳ
ಪ್ರಯಾಣವು ಕಳೆದುಹೋದ ತನ್ನ ಎತ್ತುಗಳನ್ನು ಹುಡುಕಲು ಕಾಡಿಗೆ ಹೋಗಿದೆ. ಅವನು
ಹಿಂದಿರುಗುವವರೆಗೂ ಅಲ್ಲ, ನಾನು ಕಾನೂನನ್ನು ಬೋಧಿಸುತ್ತೇನೆ. ” ಮತ್ತು ಅವನು ತನ್ನ
ಶಾಂತಿಯನ್ನು ಹಿಡಿದನು.
ಇನ್ನೂ ದಿನವಾಗಿದ್ದಾಗ, ಆ ಬಡವನು ತನ್ನ ಎತ್ತುಗಳನ್ನು ಕಂಡುಕೊಂಡನು ಮತ್ತು ತಕ್ಷಣ
ಎತ್ತುಗಳನ್ನು ಹಿಂಡಿನ ಬಳಿಗೆ ಓಡಿಸಿದನು. ನಂತರ ಅವನು ತಾನೇ ಯೋಚಿಸಿದನು, “ನಾನು ಬೇರೆ
ಏನನ್ನೂ ಮಾಡಲು ಸಾಧ್ಯವಾಗದಿದ್ದರೂ, ನಾನು ಕನಿಷ್ಠ ಶಿಕ್ಷಕನಿಗೆ ಗೌರವ
ಸಲ್ಲಿಸುತ್ತೇನೆ.” ಅದರಂತೆ, ಅವರು ಹಸಿವಿನ ನೋವಿನಿಂದ ದಬ್ಬಾಳಿಕೆಗೆ ಒಳಗಾಗಿದ್ದರೂ,
ಅವರು ಮನೆಗೆ ಹೋಗದಿರಲು ನಿರ್ಧರಿಸಿದರು, ಆದರೆ ಬೇಗನೆ ಶಿಕ್ಷಕರ ಬಳಿಗೆ ಹೋದರು, ಮತ್ತು
ಶಿಕ್ಷಕರಿಗೆ ನಮಸ್ಕರಿಸಿ, ಒಂದು ಕಡೆ ಗೌರವದಿಂದ ಕುಳಿತುಕೊಂಡರು. ಬಡವನು ಬಂದು ಶಿಕ್ಷಕನ
ಮುಂದೆ ನಿಂತಾಗ, ಶಿಕ್ಷಕನು ಭಿಕ್ಷೆಯ ಉಸ್ತುವಾರಿಗೆ, “ಸನ್ಯಾಸಿಗಳ ಸಭೆಗೆ ಮೇಲಿಂದ
ಮೇಲೆ ಏನಾದರೂ ಆಹಾರ ಉಳಿದಿದೆಯೇ?” ಎಂದು ಕೇಳಿದನು. “ರೆವರೆಂಡ್ ಸರ್, ಆಹಾರವನ್ನು
ಮುಟ್ಟಲಾಗಿಲ್ಲ.” “ಹಾಗಾದರೆ, ಈ ಬಡವನಿಗೆ ಆಹಾರದೊಂದಿಗೆ ಸೇವೆ ಮಾಡಿ.” ಆದ್ದರಿಂದ
ಶಿಕ್ಷಕನು ಸೂಚಿಸಿದ ಸ್ಥಳದಲ್ಲಿ ಆ ಬಡವನಿಗೆ ಆಸನವನ್ನು ಉಸ್ತುವಾರಿ ಒದಗಿಸಿದಾಗ, ಅವನು
ಕಠಿಣ ಮತ್ತು ಮೃದುವಾದ ಅಕ್ಕಿ-ಗಂಜಿ ಮತ್ತು ಇತರ ಆಹಾರವನ್ನು ಕರ್ತವ್ಯದಿಂದ ಸೇವಿಸಿದನು.
ಬಡವನು ತನ್ನ meal ಟವನ್ನು ಸೇವಿಸಿದಾಗ, ಅವನು ಬಾಯಿಯನ್ನು ತೊಳೆದುಕೊಂಡನು.
ನೆಮ್ಮದಿಯಾಯಿತು. ನಂತರ ಶಿಕ್ಷಕನು ಕ್ರಮಬದ್ಧವಾದ ಕ್ರಮದಲ್ಲಿ ಕಾನೂನನ್ನು ಬೋಧಿಸಿದನು,
ಒಂದರ ನಂತರ ಒಂದರಂತೆ ನಾಲ್ಕು ಉದಾತ್ತ ಸತ್ಯಗಳನ್ನು ವಿವರಿಸಿದನು. ಪಾಠದ ಕೊನೆಯಲ್ಲಿ,
ಬಡವನನ್ನು ಪರಿವರ್ತನೆಯ ಫಲದಲ್ಲಿ ಸ್ಥಾಪಿಸಲಾಯಿತು. ನಂತರ ಶಿಕ್ಷಕನು ಕೃತಜ್ಞತೆಯ
ಮಾತುಗಳನ್ನು ಉಚ್ಚರಿಸಿದನು, ಮತ್ತು ಹಾಗೆ ಮಾಡಿದ ನಂತರ, ಅವನ ಆಸನದಿಂದ ಎದ್ದು
ಹೊರಟುಹೋದನು. ಜನಸಮೂಹವು ಅವನೊಂದಿಗೆ ಸ್ವಲ್ಪ ದಾರಿ ಮಾಡಿ ನಂತರ ಹಿಂತಿರುಗಿತು.
ಜೊತೆಯಲ್ಲಿ ಬಂದ ಸನ್ಯಾಸಿಗಳು ತುಂಬಾ ಕೋಪಗೊಂಡರು ಮತ್ತು “ಸಹೋದರರೇ, ಶಿಕ್ಷಕರು ಏನು
ಮಾಡಿದ್ದಾರೆಂದು ಪರಿಗಣಿಸಿ. ಈ ಮೊದಲು ಏನೂ ಸಂಭವಿಸಿಲ್ಲ. ಆದರೆ ಇಂದು, ಒಬ್ಬ ಬಡವನನ್ನು
ನೋಡಿದ ಶಿಕ್ಷಕನು ಆಹಾರ ಪೂರೈಕೆಯ ಬಗ್ಗೆ ವಿಚಾರಿಸಿದನು ಮತ್ತು ಇನ್ನೊಬ್ಬರಿಗೆ
ಆಹಾರವನ್ನು ಕೊಡುವಂತೆ ನಿರ್ದೇಶಿಸಿದನು. ” ಶಿಕ್ಷಕ ತಿರುಗಿ, ನಿಲ್ಲಿಸಿ, [30.76]
ಮತ್ತು “ಸನ್ಯಾಸಿಗಳೇ, ನೀವು ಏನು ಹೇಳುತ್ತಿದ್ದೀರಿ?” ಎಂದು ಕೇಳಿದರು. ಅವರು ಏನು
ಹೇಳುತ್ತಿದ್ದಾರೆಂದು ಕೇಳಿದಾಗ ಆತನು ಅವರಿಗೆ, “ಸನ್ಯಾಸಿಗಳೂ ಸಹ ಹಾಗೆ. ನಾನು ಇಲ್ಲಿಗೆ
ಬಂದಾಗ ಮೂವತ್ತು ಲೀಗ್ಗಳ ಪ್ರಯಾಣ, ದೀರ್ಘ ಮತ್ತು ಕಷ್ಟಕರವಾದ ಪ್ರಯಾಣ, ಇಲ್ಲಿಗೆ
ಬರಲು ನನ್ನ ಏಕೈಕ ಕಾರಣವೆಂದರೆ, ಈ ಸಾಮಾನ್ಯ ಶಿಷ್ಯನು ಪರಿವರ್ತನೆಯ ಫಲವನ್ನು ಸಾಧಿಸಲು
ಅಗತ್ಯವಾದ ಅಧ್ಯಾಪಕರನ್ನು ಹೊಂದಿದ್ದಾನೆ ಎಂದು ನಾನು ನೋಡಿದೆ. ಮುಂಜಾನೆ, ಹಸಿವಿನ
ನೋವಿನಿಂದ ತುಳಿತಕ್ಕೊಳಗಾದ ಈ ಮನುಷ್ಯನು ಕಾಡಿಗೆ ಹೋಗಿ ಕಳೆದುಹೋದ ತನ್ನ ಎತ್ತುಗಳನ್ನು
ಹುಡುಕುತ್ತಾ ಕಾಡಿನಲ್ಲಿ ದಿನ ಕಳೆದನು. ಆದುದರಿಂದ ನಾನು ನನ್ನಲ್ಲಿಯೇ ಯೋಚಿಸಿದೆ, ‘ಈ
ಮನುಷ್ಯನು ಹಸಿವಿನ ನೋವಿನಿಂದ ಬಳಲುತ್ತಿರುವಾಗ ನಾನು ಅವನಿಗೆ ಧರ್ಮವನ್ನು ಬೋಧಿಸಿದರೆ,
ಅವನು ಅದನ್ನು ಗ್ರಹಿಸಲು ಸಾಧ್ಯವಾಗುವುದಿಲ್ಲ.’ ಆದ್ದರಿಂದ ನಾನು ಮಾಡಿದ್ದನ್ನು ನಾನು
ಮಾಡಿದ್ದೇನೆ. ಸನ್ಯಾಸಿಗಳೇ, ಹಸಿವಿನ ಸಂಕಟದಂತೆ ಯಾವುದೇ ತೊಂದರೆಗಳಿಲ್ಲ. ”
ಸೇಂಟ್ ಫೌಸ್ಟಿನಾಗೆ ಹೀಗೆ ಹೇಳಿದನು: “ನನ್ನ ಮೇಲಿನ ಪ್ರೀತಿಯಿಂದ ಉದ್ಭವಿಸಬೇಕಾದ
ಕರುಣೆಯ ಕಾರ್ಯಗಳನ್ನು ನಾನು ನಿಮ್ಮಿಂದ ಬೇಡಿಕೊಳ್ಳುತ್ತೇನೆ. ನೀವು ಯಾವಾಗಲೂ ಮತ್ತು
ಎಲ್ಲೆಡೆ ನಿಮ್ಮ ನೆರೆಹೊರೆಯವರಿಗೆ ಕರುಣೆ ತೋರಿಸಬೇಕು. ನೀವು ಇದರಿಂದ ಕುಗ್ಗಬಾರದು
ಅಥವಾ ಕ್ಷಮಿಸಲು ಅಥವಾ ಪರಿಹರಿಸಲು ಪ್ರಯತ್ನಿಸಬಾರದು ನೀವೇ
Lent, consider our Lord’s words to St. Faustina: “… I demand from you
deeds of mercy …” Here’s the first of our seven-part series.
আরো ভিডিও দেখুন Watch More Videos in Bengali 
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
ബുദ്ധൻ - Who is Buddha. The prime concern of the video is not to say
anything about the historical Buddha but it says the central philosophy
of Buddhis…
#Webseries Script : Bharoo Mal Amrani Editor : Abdul Latif Jokhio
Direction and Voice : Sarang Joyo https://youtu.be/ZP4cA2IV73A اَمر شهيد
روپلي…
serene figure of the Lord Buddha is a definitive image of Gandharan
sculpture. The earliest examples, dating from the 2nd century, are
profoundly Hellenic in appearance;
Abhijāna Sutta
in 05) Classical Pāḷi,29) Classical English,Roman,
05) Classical Pāḷi,
rūpaṃ, bhikkhave, an·abhijānaṃ a·parijānaṃ a·virājayaṃ a·ppajahaṃ abhabbo dukkha·kkhayāya; vedanaṃ an·abhijānaṃ a·parijānaṃ a·virājayaṃ a·ppajahaṃ abhabbo dukkha·kkhayāya; saññaṃ an·abhijānaṃ a·parijānaṃ a·virājayaṃ a·ppajahaṃ abhabbo dukkha·kkhayāya; saṅkhāre an·abhijānaṃ a·parijānaṃ a·virājayaṃ a·ppajahaṃ abhabbo dukkha·kkhayāya; viññāṇaṃ an·abhijānaṃ a·parijānaṃ a·virājayaṃ a·ppajahaṃ abhabbo dukkha·kkhayāya.
Abhijāna Sutta
conditions (doubled as four with synonyms) for the destruction of
suffering: full understanding and abandoning. One should remain aware
not to focus on only one of these two.
without getting dispassionate towards it and abandoning it, one is
unable to destroy suffering; without directly knowing and fully
understanding Feeling, bhikkhus, without getting dispassionate towards
it and abandoning it, one is unable to destroy suffering; without
directly knowing and fully understanding Perception, bhikkhus, without
getting dispassionate towards it and abandoning it, one is unable to
destroy suffering; without directly knowing and fully understanding
Constructions, bhikkhus, without getting dispassionate towards them and
abandoning them, one is unable to destroy suffering; without directly
knowing and fully understanding Consciousness, bhikkhus, without getting
dispassionate towards it and abandoning it, one is unable to destroy
suffering.
dispassionate towards it and abandoning it, one is able to destroy
suffering; by directly knowing and fully understanding Feeling,
bhikkhus, by getting dispassionate towards it and abandoning it, one is
able to destroy suffering; by directly knowing and fully understanding
Perception, bhikkhus, by getting dispassionate towards it and abandoning
it, one is able to destroy suffering; by directly knowing and fully
understanding Constructions, bhikkhus, by getting dispassionate towards
them and abandoning them, one is able to destroy suffering; by directly
knowing and fully understanding Consciousness, bhikkhus, by getting
dispassionate towards it and abandoning it, one is able to destroy
suffering.
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For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.
KUSHINARA NIBBANA BHUMI PAGODA-It
is a 18 feet Dia All White Pagoda with a table or, but be sure
to having above head level based on the usual use of the room. in
116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka in Buddha’s own words and Important Places like
Lumbini, Bodh gaya, Saranath, Kushinara, Etc., in 3D 360 degree circle vision akin
to Circarama
At
WHITE HOME
668, 5A main Road, 8th Cross, HAL III Stage,
Prabuddha Bharat Puniya Bhumi Bengaluru
Magadhi Karnataka State
PRABUDDHA BHARAT
Abhijāna Sutta
in 29) Classical English,Roman101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,16) Classical Bengali-ক্লাসিক্যাল বাংলা,40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,72) Classical Marathi-क्लासिकल माओरी,75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),77) Classical Odia (Oriya),82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
91) Classical Sindhi,103) Classical Telugu- క్లాసికల్ తెలుగు,108) Classical Urdu- کلاسیکی اردو
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language/
which are the same. Buddha spoke in Magadhi. All the 7111 languages and
dialects are off shoot of Classical Magahi Magadhi. Hence all of them
are Classical in nature (Prakrit) of Human Beings, just like all other
living speices have their own naturallanguages for communication. 116
languages are translated by
https://translate.google.com
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Suttas word by word
This page lists the suttas in which each Pali word has its own info·bubble.
- Abhijāna Sutta (SN 22.24)
- Two
conditions (doubled as four with synonyms) for the destruction of
suffering: full understanding and abandoning. One should remain aware
not to focus on only one of these two. - Abhinanda Sutta (SN 35.20)
- There is no escape for whoever delights in sense objects.
- Accharāsaṅghāta Peyyāla (AN 1.53-55)
- Practicing goodwill makes one worthy of gifts.
- Adantāgutta Sutta (SN 35.94)
- Here
is one of those advises which are so easy to understand with the
intellect, yet so difficult to understand at deeper levels because our
wrong views constantly interfere in the process. Therefore we need to
get it repeated often, even though that may seem boring to some. - Ajjhattānattahetu Sutta (SN 35.142)
- How
investigating the causes for the arising of the sense organs, in which
the characteristic of nonself may be easier to understand, allows a
transfer of this understanding to their case. - Akammaniya Vagga (AN 1.21-30)
- The mind can be our worst enemy or our best friend.
- Ānāpānassati Sutta (MN 118)
- The famous sutta about the practice of ānāpānassati, and how it
leads to the practice of the four satipaṭṭhānas and subsquently to the
fulfillment of the seven bojjhaṅgas. - Anattalakkhana Sutta (SN 22.59)
- In this very famous sutta, the Buddha expounds for the first time his teaching on anatta.
- Aṅga Sutta (SN 55.50)
- The four sotāpattiyaṅgas (factors for stream-entry).
- Āṇi Sutta (SN 20.7)
- A
very important thing is reminded to us by the Buddha: for our own
benefit as well as for the benfit of the generations yet to come, we
must give most importance to his own actual words, and not so much to
whoever else pretends nowadays or has pretended in the past to be a
proper (Dhamma) teacher. - Aniccanibbānasappāya Sutta (SN 35.147)
- Here
are hardcore vipassanā instructions dealing with the perception of
impermanence for advanced meditators who are looking forward to
attaining Nibbāna. - Avijjāpahāna Sutta (SN 35.53)
- A very simple discourse, yet very deep, on what to know and see to abandon ignorance and produce knowledge.
- Bahuvedanīya Sutta (MN 59) {excerpt}
- In this short excerpt, the Buddha defines the five kāmaguṇās and makes an important comparison with another type of pleasure.
- Dhammacakkappavattana Sutta (SN 56.11)
- This is certainly the most famous sutta in the Pali litterature. The Buddha expounds the four ariya-saccas for the first time.
- Dhammānupassī Sutta (AN 6.118)
- It is worth having repeated the message given in this sutta: six
habits without abandoning which it is not possible to practice the
satipaṭṭhānas properly. Quite some cleaning may be advisable here. - Gītassara Sutta (AN 5.209)
- This
sutta has been largely overlooked by the various buddhist traditions:
the Buddha explains why he does not allow the bhikkhus to perform any
melodic chanting. - Indriyabhāvanā Sutta (MN 152)
- This sutta offers three approaches to the practice of sense restraint, that contain additional instructions complementing the Indriyesu Guttadvāratā formulae.
- Kālāmā Sutta (AN 3.66)
- See Kesamutti Sutta.
- Kammapatha Sutta (AN 3.164)
- It is demonstrated here that the view according to which there is nothing wrong in being non-vegetarian is erroneous.
- Kasiṇa Sutta (AN 10.25)
- This is the standard description of the practice on the ten kasiṇas.
- Kesamutti [aka Kālāmā] Sutta (AN 3.66)
- In
this famous sutta, the Buddha reminds us to ultimately trust only our
own direct experience of the reality, not what is declared by others,
even if they happen to be our ‘revered teacher’. - Khajjanīya Sutta (SN 22.79) {excerpt}
- This sutta provides a succinct definition of the five khandhas.
- Kusala Sutta (SN 46.32)
- All that is advantageous unite in one thing.
- Kusala Suttas (AN 1.56-73)
- What produces and what eliminates wholesome and unwholesome mental states.
- Mahānāma Sutta (AN 8.25) {excerpt}
- Mahānāma asks the Buddha to define what is a lay follower and in what respect a lay follower is expected to be virtuous.
- Mahāparinibbāna Sutta (DN 16) {excerpts}
- This sutta gathers various instructions the Buddha gave for the
sake of his followers after his passing away, which makes it be a very
important set of instructions for us nowadays. - Mahāsatipaṭṭhāna Sutta (DN 22)
- This sutta is widely considered as a fundamental reference for meditation practice.
- Mahāvedalla Sutta (MN 43) {excerpt}
- Sāriputta answers various interesting questions asked by āyasmā
Mahākoṭṭhika, and in this excerpt, he explains that Vedanā, Saññā and
Viññāṇa are not clearly delineated but deeply interwoven. - Migajāla Sutta Sutta (SN 35.64) {excerpt}
- Some
neophytes (and we may often count ourselves among them) sometimes want
to believe that it is possible to delight in sensual pleasures without
giving rise to attachment nor suffering. The Buddha teaches Migajāla
that this is downright impossible. - Nanda Sutta (AN 8.9) {excerpt}
- The Buddha describes how Nanda, though being prey to fierce
sense desire, practices throroughly in accordance to his instructions.
This sutta contains a definition of satisampajañña. - Nandikkhaya Sutta (SN 22.51)
- How to operate the destruction of delight.
- Nirāmisa Sutta (SN 36.31) {excerpt}
- We can understand here that pīti, though being often listed as a
bojjhaṅga, can also sometimes be akusala. This passage also includes a
definition of the five kāmaguṇā. - Nīvaraṇa Sutta (AN 9.64)
- How to remove the five hindrances.
- Nīvaraṇappahāna Vagga (AN 1.11-20)
- The five dhammas that nourish most efficiently the five hindrances, and the five most effective ways to dispell them.
- Padhāna Sutta (AN 4.13)
- In this sutta, the Buddha gives a definition of the sammappadhānas.
- Padīpopama Sutta (SN 54.8)
- Here the Buddha explains ānāpānassati and recommands it for
various purposes: from abandoning gross impurities, through developing
all the eight jhānas. - Pamādavihārī Sutta (SN 35.97)
- What makes the difference between one who lives with negligence and one who lives with vigilance.
- Pamādādi Vagga (AN 1.81-97)
- The Buddha repetedly warns us against heedlessness.
- Paṭisallāna Sutta (SN 56.2)
- The Buddha exhorts the bhikkhus to practice paṭisallāna, for it
leads to understanding the four noble truths in their true nature. - Phassamūlaka Sutta (SN 36.10)
- The three types of feelings are rooted in three types of contacts.
- Pubbesambodha Sutta (SN 35.13)
- The
Buddha defines what he means by allure, drawback and emancipation in
the case of the internal sense spheres, and then declares that his
awakening was nothing more nor less than understanding them. - Ruṇṇa Sutta (AN 3.108)
- Here
the Buddha explains what is singing and dancing in the discipline of
the noble ones, and then gives his instrunction regarding laughing and
smiling. - Rūpādi Vagga (AN 1.1-10)
- There are five types of sense objects that overpower the mind of (most) human beings more than any others.
- Rūpārāma Sutta (SN 35.137)
- The
Buddha explains for us once more, in yet another way, the cause and the
cessation of suffering. It takes place right in the middle of what we
keep doing all day and all night. - Sabbupādānapariññā Sutta (SN 35.60)
- The Buddha, while expounding the complete understanding of all
attachment, gives a deep and yet very clear explanation: contact arises
on the basis of three phenomena. - Sakkapañhā Sutta Sutta (SN 35.118)
- The
Buddha gives a rather simple answer to Sakka’s question: what is the
reason why some people attain the final goal while others don’t? - Samādhi Sutta (SN 56.1)
- The Buddha exhorts the bhikkhus to practice samādhi, for it leads to understanding the four noble truths in their true nature.
- Samādhi Sutta (SN 22.5)
- The
Buddha exhorts his followers to develop concentration so that they can
practice insight into the arising and passing away of the five
aggregates, after which he defines what he means by arising and passing
away of the aggregates, in terms of dependent origination. - Samādhibhāvanā Sutta (AN 4.41)
- The
four types of concentration that the Buddha commends. It is quite
obvious here that no clear distinction is made between samādhi and
paññā. - Saṅkhitta Sutta (AN 8.53)
- The Buddha gives here to his former nurse eight criteria to
discriminate whether a given statement belongs to his teaching or not,
which may happen to be handy nowadays. - Sati Sutta (SN 47.35)
- In this sutta, the Buddha reminds the bhikkhus to be satos and sampajānos, and then defines these two terms.
- Satthusāsana Sutta (AN 7.83)
- Here is a very concise sevenfold instruction to discriminate what is the Teaching of the Buddha from what is not.
- Sikkhādubbalya Sutta (AN 9.63)
- What to do if one is not yet perfect in the five precepts.
- Sikkhattaya Sutta (AN 3.90)
- The Buddha defines the three trainings, i.e. adhisīlasikkhā, adhicittasikkhā and adhipaññāsikkhā.
- Sikkhattaya Sutta (AN 3.91)
- Here the Buddha gives an alternate definition of adhipaññāsikkhā.
- Siṃsapāvana Sutta (SN 56.31)
- The
famous sutta where the Buddha states that he has no interest in baroque
teachings which are not immediately connected with attaining the goal. - Upādāparitassanā Sutta (SN 22.8)
- The arising and cessation of suffering takes place in the five aggregates.
- Vibhaṅga Sutta (SN 12.2)
- A detailed explanation of paṭicca samuppāda, with a definition of each of the twelve links.
- Vibhaṅga Sutta (SN 45.8)
- Here the Buddha defines precisely each factor of the eightfold noble path.
- Vibhaṅga Sutta (SN 47.40)
- The satipaṭṭhānas taught in short.
- Vijjābhāgiya Sutta (AN 2.32)
- Here the Buddha relates Samatha with rāga and cetovimutti, and Vipassanā with avijjā and paññāvimutti.
- Vipallāsa Sutta (AN 4.49)
- In this sutta, the Buddha describes the fourfold distortion of saññā, citta and diṭṭhi.
- Vitthata Sutta (AN 5.14)
- Here are defined the five balas.
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rūpañ·ca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkha·kkhayāya; vedanaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkha·kkhayāya; saññaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkha·kkhayāya; saṅkhāre abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkha·kkhayāya; viññāṇaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkha·kkhayāyā ti. |
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———oOo——— |
Abhijāna Sutta
in 29) Classical English,Roman101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
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101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
எஸ்.என் 22.24 (எஸ் iii 26)
அபிஜனா சுட்டா
- நேரடியாக அறிதல் -
[அபிஜநதி]
துன்பத்தை அழிக்க இரண்டு நிபந்தனைகள் (ஒத்த சொற்களுடன் நான்காக இரட்டிப்பாகின்றன): முழு புரிதல் மற்றும் கைவிடுதல். இந்த இரண்டில் ஒன்றில் மட்டுமே கவனம் செலுத்தக்கூடாது என்பதில் ஒருவர் விழிப்புடன் இருக்க வேண்டும்.
சவத்தத்தில் (சுட்டா) திறப்பு. {N}
படிவத்தை நேரடியாக அறிந்து கொள்ளாமலும், முழுமையாக புரிந்து கொள்ளாமலும், பிக்குக்கள், அதை நோக்கி உணர்ச்சிவசப்படாமல், அதை கைவிடாமல், ஒருவர் துன்பத்தை அழிக்க முடியாது; உணர்வை நேரடியாக அறிந்து கொள்ளாமலும், புரிந்து கொள்ளாமலும், பிக்குக்கள், அதை நோக்கி உணர்ச்சிவசப்படாமல், அதை கைவிடாமல், ஒருவர் துன்பத்தை அழிக்க முடியாது; பார்வையை நேரடியாக அறிந்து கொள்ளாமலும், முழுமையாக புரிந்து கொள்ளாமலும், பிக்குக்கள், அதை நோக்கி உணர்ச்சிவசப்படாமல், அதை கைவிடாமல், ஒருவர் துன்பத்தை அழிக்க முடியாது; கட்டுமானங்களை நேரடியாக அறிந்து கொள்ளாமலும், முழுமையாக புரிந்து கொள்ளாமலும், பிக்குக்கள், அவர்கள் மீது உணர்ச்சிவசப்படாமலும், அவற்றைக் கைவிடாமலும், ஒருவர் துன்பத்தை அழிக்க முடியாது; நனவை நேரடியாக அறிந்து கொள்ளாமலும், முழுமையாக புரிந்து கொள்ளாமலும், பிக்குக்கள், அதை நோக்கி உணர்ச்சிவசப்படாமல், அதை கைவிடாமல், ஒருவர் துன்பத்தை அழிக்க முடியாது.
படிவத்தை நேரடியாக அறிந்து முழுமையாக புரிந்துகொள்வதன் மூலம், பிக்குக்கள், அதை நோக்கி உணர்ச்சிவசப்பட்டு அதை கைவிடுவதன் மூலம், ஒருவர் துன்பத்தை அழிக்க முடியும்; உணர்வை நேரடியாக அறிந்து முழுமையாக புரிந்துகொள்வதன் மூலம், பிக்குக்கள், அதை நோக்கி உணர்ச்சிவசப்பட்டு அதை கைவிடுவதன் மூலம், ஒருவர் துன்பத்தை அழிக்க முடியும்; பார்வையை நேரடியாக அறிந்து முழுமையாக புரிந்துகொள்வதன் மூலம், பிக்குக்கள், அதை நோக்கி உணர்ச்சிவசப்பட்டு அதை கைவிடுவதன் மூலம், ஒருவர் துன்பத்தை அழிக்க முடியும்; கட்டுமானங்களை நேரடியாக அறிந்து முழுமையாக புரிந்துகொள்வதன் மூலம், பிக்குக்கள், அவர்கள் மீது உணர்ச்சிவசப்பட்டு அவற்றைக் கைவிடுவதன் மூலம், ஒருவர் துன்பத்தை அழிக்க முடியும்; நனவை நேரடியாக அறிந்து முழுமையாக புரிந்துகொள்வதன் மூலம், பிக்குக்கள், அதை நோக்கி உணர்ச்சிவசப்பட்டு அதை கைவிடுவதன் மூலம், ஒருவர் துன்பத்தை அழிக்க முடியும்.
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ಅಭಿಜಾನ ಸೂತ
- ನೇರವಾಗಿ ತಿಳಿದುಕೊಳ್ಳುವುದು -
[ಅಭಿಜಾನತಿ]
ದುಃಖದ ನಾಶಕ್ಕಾಗಿ ಎರಡು ಷರತ್ತುಗಳು (ಸಮಾನಾರ್ಥಕ ಪದಗಳೊಂದಿಗೆ ನಾಲ್ಕು ಎಂದು ದ್ವಿಗುಣಗೊಂಡಿದೆ): ಪೂರ್ಣ ತಿಳುವಳಿಕೆ ಮತ್ತು ತ್ಯಜಿಸುವುದು. ಈ ಎರಡರಲ್ಲಿ ಒಂದನ್ನು ಮಾತ್ರ ಕೇಂದ್ರೀಕರಿಸದಿರಲು ಒಬ್ಬರು ಜಾಗೃತರಾಗಿರಬೇಕು.
ಸಾವತದಲ್ಲಿ (ಸೂತ) ತೆರೆಯುವಿಕೆ. {N}
ಫಾರ್ಮ್ ಅನ್ನು ನೇರವಾಗಿ ತಿಳಿಯದೆ ಮತ್ತು ಸಂಪೂರ್ಣವಾಗಿ ಅರ್ಥಮಾಡಿಕೊಳ್ಳದೆ, ಭಿಕ್ಷುಗಳು, ಅದರ ಬಗ್ಗೆ ಒಲವು ತೋರದೆ ಮತ್ತು ಅದನ್ನು ತ್ಯಜಿಸದೆ, ಒಬ್ಬನು ದುಃಖವನ್ನು ನಾಶಮಾಡಲು ಸಾಧ್ಯವಿಲ್ಲ; ನೇರವಾಗಿ ತಿಳಿಯದೆ ಮತ್ತು ಸಂಪೂರ್ಣವಾಗಿ ಅರ್ಥಮಾಡಿಕೊಳ್ಳದೆ ಭಾವನೆ, ಭಿಕ್ಷುಗಳು, ಅದರ ಬಗ್ಗೆ ಒಲವು ತೋರದೆ ಮತ್ತು ಅದನ್ನು ತ್ಯಜಿಸದೆ, ಒಬ್ಬನು ದುಃಖವನ್ನು ನಾಶಮಾಡಲು ಸಾಧ್ಯವಿಲ್ಲ; ಗ್ರಹಿಕೆ, ಭಿಕ್ಷುಗಳು, ನೇರವಾಗಿ ತಿಳಿಯದೆ ಮತ್ತು ಸಂಪೂರ್ಣವಾಗಿ ಅರ್ಥಮಾಡಿಕೊಳ್ಳದೆ, ಅದರ ಬಗ್ಗೆ ಒಲವು ತೋರದೆ ಮತ್ತು ಅದನ್ನು ತ್ಯಜಿಸದೆ, ಒಬ್ಬನು ದುಃಖವನ್ನು ನಾಶಮಾಡಲು ಸಾಧ್ಯವಿಲ್ಲ; ನಿರ್ಮಾಣಗಳನ್ನು ನೇರವಾಗಿ ತಿಳಿಯದೆ ಮತ್ತು ಸಂಪೂರ್ಣವಾಗಿ ಅರ್ಥಮಾಡಿಕೊಳ್ಳದೆ, ಭಿಕ್ಷುಗಳು, ಅವರ ಬಗ್ಗೆ ಒಲವು ತೋರದೆ ಮತ್ತು ಅವುಗಳನ್ನು ತ್ಯಜಿಸದೆ, ಒಬ್ಬನು ದುಃಖವನ್ನು ನಾಶಮಾಡಲು ಸಾಧ್ಯವಿಲ್ಲ; ಪ್ರಜ್ಞೆಯನ್ನು ನೇರವಾಗಿ ತಿಳಿಯದೆ ಮತ್ತು ಸಂಪೂರ್ಣವಾಗಿ ಅರ್ಥಮಾಡಿಕೊಳ್ಳದೆ, ಭಿಕ್ಷುಗಳು, ಅದರ ಬಗ್ಗೆ ಉತ್ಸಾಹಭರಿತರಾಗದೆ ಮತ್ತು ಅದನ್ನು ತ್ಯಜಿಸದೆ, ದುಃಖವನ್ನು ನಾಶಮಾಡಲು ಒಬ್ಬರಿಗೆ ಸಾಧ್ಯವಾಗುವುದಿಲ್ಲ.
ಫಾರ್ಮ್ ಅನ್ನು ನೇರವಾಗಿ ತಿಳಿದುಕೊಳ್ಳುವ ಮೂಲಕ ಮತ್ತು ಸಂಪೂರ್ಣವಾಗಿ ಅರ್ಥಮಾಡಿಕೊಳ್ಳುವ ಮೂಲಕ, ಭಿಕ್ಷುಗಳು, ಅದರ ಬಗ್ಗೆ ಉತ್ಸಾಹಭರಿತರಾಗಿ ಅದನ್ನು ತ್ಯಜಿಸುವ ಮೂಲಕ, ಒಬ್ಬರು ದುಃಖವನ್ನು ನಾಶಮಾಡಲು ಸಾಧ್ಯವಾಗುತ್ತದೆ; ಭಾವನೆಯನ್ನು ನೇರವಾಗಿ ತಿಳಿದುಕೊಳ್ಳುವ ಮೂಲಕ ಮತ್ತು ಸಂಪೂರ್ಣವಾಗಿ ಅರ್ಥಮಾಡಿಕೊಳ್ಳುವ ಮೂಲಕ, ಭಿಕ್ಷುಗಳು, ಅದರ ಬಗ್ಗೆ ಒಲವು ತೋರುವ ಮೂಲಕ ಮತ್ತು ಅದನ್ನು ತ್ಯಜಿಸುವ ಮೂಲಕ, ಒಬ್ಬರು ದುಃಖವನ್ನು ನಾಶಮಾಡಲು ಸಾಧ್ಯವಾಗುತ್ತದೆ; ಗ್ರಹಿಕೆಯನ್ನು ನೇರವಾಗಿ ತಿಳಿದುಕೊಳ್ಳುವ ಮೂಲಕ ಮತ್ತು ಸಂಪೂರ್ಣವಾಗಿ ಅರ್ಥಮಾಡಿಕೊಳ್ಳುವ ಮೂಲಕ, ಭಿಕ್ಷುಗಳು, ಅದರ ಬಗ್ಗೆ ಉತ್ಸಾಹಭರಿತರಾಗಿ ಅದನ್ನು ತ್ಯಜಿಸುವ ಮೂಲಕ, ಒಬ್ಬರು ದುಃಖವನ್ನು ನಾಶಮಾಡಲು ಸಾಧ್ಯವಾಗುತ್ತದೆ; ನಿರ್ಮಾಣಗಳನ್ನು ನೇರವಾಗಿ ತಿಳಿದುಕೊಳ್ಳುವ ಮತ್ತು ಸಂಪೂರ್ಣವಾಗಿ ಅರ್ಥಮಾಡಿಕೊಳ್ಳುವ ಮೂಲಕ, ಭಿಕ್ಷುಗಳು, ಅವರ ಬಗ್ಗೆ ಒಲವು ತೋರುವ ಮೂಲಕ ಮತ್ತು ಅವುಗಳನ್ನು ತ್ಯಜಿಸುವ ಮೂಲಕ, ಒಬ್ಬರು ದುಃಖವನ್ನು ನಾಶಮಾಡಲು ಸಾಧ್ಯವಾಗುತ್ತದೆ; ಪ್ರಜ್ಞೆಯನ್ನು ನೇರವಾಗಿ ತಿಳಿದುಕೊಳ್ಳುವ ಮೂಲಕ ಮತ್ತು ಸಂಪೂರ್ಣವಾಗಿ ಅರ್ಥಮಾಡಿಕೊಳ್ಳುವ ಮೂಲಕ, ಭಿಕ್ಷುಗಳು, ಅದರ ಬಗ್ಗೆ ಉತ್ಸಾಹಭರಿತರಾಗಿ ಅದನ್ನು ತ್ಯಜಿಸುವ ಮೂಲಕ, ಒಬ್ಬರು ದುಃಖವನ್ನು ನಾಶಮಾಡಲು ಸಾಧ್ಯವಾಗುತ್ತದೆ.
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
एसएन 22.24 (एस iii 26)
अभिजना सुत्त
- प्रत्यक्ष रूप से जानना -
[Abhijānati]
दुख के विनाश के लिए दो स्थितियाँ (समानार्थक शब्द के साथ चार): पूर्ण समझ और परित्याग। इन दोनों में से केवल एक पर ध्यान केंद्रित न करने के लिए जागरूक रहना चाहिए।
संवत् पर खुलने वाला (सुत्त) {n}
प्रत्यक्ष रूप से और पूरी तरह से समझने के बिना, भिक्खुओं को, इसके प्रति तिरस्कार किए बिना और इसे त्यागकर, कोई भी दुख को नष्ट करने में असमर्थ है; प्रत्यक्ष रूप से जानने और पूरी तरह से समझने के बिना महसूस करना, भिक्खु, इसके प्रति तिरस्कार के बिना और इसे त्याग देना, कोई भी दुख को नष्ट करने में असमर्थ है; प्रत्यक्ष रूप से जानने और पूरी तरह से समझने के बिना धारणा, भिक्षु, इसके प्रति प्रताड़ना प्राप्त किए बिना और इसे त्यागने से कोई भी दुख को नष्ट करने में असमर्थ है; प्रत्यक्ष रूप से जानने और पूरी तरह से समझने के बिना कंस्ट्रक्शंस, भिखमंगे, उनके प्रति प्रताड़ना के बिना और उन्हें छोड़ने के बिना, एक व्यक्ति दुख को नष्ट करने में असमर्थ है; बिना सीधे जाने और पूरी तरह समझे चेतना, भिखमंगे, इसके प्रति तिरस्कार किए बिना और इसे त्यागने पर, व्यक्ति दुखों को नष्ट करने में असमर्थ है।
सीधे रूप से और पूरी तरह से समझकर, भिक्खुओं को, इसके प्रति तिरस्कार करके और इसे त्यागकर, व्यक्ति दुखों को नष्ट करने में सक्षम है; प्रत्यक्ष रूप से जानने और पूरी तरह से महसूस करने से, भिक्खुओं को, इसके प्रति तिरस्कार पाने और इसे त्यागने से, दुख को नष्ट करने में सक्षम है; प्रत्यक्ष रूप से धारणा, भिक्खुद को जानने और पूरी तरह से समझने के द्वारा, इसके प्रति स्वभाव को प्राप्त करने और इसे त्यागने से व्यक्ति दुखों को नष्ट करने में सक्षम होता है; प्रत्यक्ष रूप से जानने और पूरी तरह से निर्माण, भिक्खुओं को समझने के लिए, उनके प्रति तिरस्कार और उन्हें त्याग कर, व्यक्ति दुखों को नष्ट करने में सक्षम है; चेतना को जानने और पूरी तरह से समझने के द्वारा, भिक्खु, इसके प्रति तिरस्कार और उसे त्यागकर, दुख को नष्ट करने में सक्षम है।
অভিজনা সুত্ত
- সরাসরি জানা -
[অভিজনাটি]
দুর্ভোগের ধ্বংসের জন্য দুটি শর্ত (প্রতিশব্দ সহ চারটি দ্বিগুণ): সম্পূর্ণ বোঝা এবং ত্যাগ করা। এই দু’এর মধ্যে কেবল একটিতে মনোযোগ না দেওয়ার জন্য সচেতন থাকা উচিত।
সাভথাতে (সূতা) উদ্বোধন {{n}
সরাসরি ফর্ম না জেনে এবং সম্পূর্ণরূপে না বুঝে, ভখখুস, এর প্রতি বৈরাগ্য না হয়ে এবং তা ত্যাগ না করে, কেউ দুর্দশা বিনষ্ট করতে অক্ষম; প্রত্যক্ষভাবে জ্ঞান না করে এবং সম্পূর্ণরূপে অনুধাবন না করে, অনুভূতিহীন, এর প্রতি বিদ্বেষ প্রকাশ না করে এবং এটিকে ত্যাগ না করে, কেউ দুর্দশা বিনষ্ট করতে অক্ষম; প্রত্যক্ষভাবে না জেনে এবং পুরোপুরি উপলব্ধি না করে, ভীকুহস, এর প্রতি বিভেদ না পেয়ে এবং তা ত্যাগ না করে, কেউ দুর্দশা বিনষ্ট করতে অক্ষম; কনস্ট্রাকশন, ভিকখাসকে সরাসরি না জেনে এবং পুরোপুরি না বুঝে, তাদের প্রতি হতাশ হয়ে না গিয়ে এবং তাদের ত্যাগ না করে, কেউ দুর্দশা বিনষ্ট করতে অক্ষম; সচেতনতা, ভিক্ষুহকে সরাসরি না জেনে এবং পুরোপুরি না বুঝে, এর প্রতি বিভেদ না পেয়ে এবং তা ত্যাগ না করে, কেউ দুর্দশা বিনষ্ট করতে অক্ষম।
প্রত্যক্ষভাবে জ্ঞান এবং ফর্মটি বুঝতে পেরে, ভখখুস, এর প্রতি বৈরাগ্য বোধ করে এবং তা পরিত্যাগ করে, ব্যক্তি দুর্দশা ধ্বংস করতে সক্ষম হয়; প্রত্যক্ষভাবে জেনে এবং সম্পূর্ণরূপে অনুধাবন করে, অনুভব করে, এর প্রতি বৈরাগ্য বোধ করে এবং তা পরিত্যাগ করে, ব্যক্তি দুর্দশা ধ্বংস করতে সক্ষম হয়; প্রত্যক্ষভাবে জেনে এবং উপলব্ধি দ্বারা সম্পূর্ণরূপে বুঝতে পেরে, ভিক্ষুস, এর প্রতি বৈষম্য অর্জন করে এবং এটিকে ত্যাগ করে, ব্যক্তি দুর্দশা ধ্বংস করতে সক্ষম হয়; কনস্ট্রাকশনস, ভিকখাসকে প্রত্যক্ষভাবে জেনে ও সম্পূর্ণ বুঝতে পেরে তাদের প্রতি বৈরাগ্য বোধ করে এবং তাদের ত্যাগ করে, কেউ দুর্দশা ধ্বংস করতে সক্ষম হয়; চৈতন্য, ভিক্ষু, প্রত্যক্ষভাবে জেনে এবং সম্পূর্ণরূপে বুঝতে পেরে এর প্রতি বৈরাগ্য বোধ করা এবং তা পরিত্যাগ করার মাধ্যমে, ব্যক্তি দুর্দশা ধ্বংস করতে সক্ষম হয়।
અભિજ્āાન સુત્તા
- સીધા જાણીને -
[અભિજ્āાની]
દુ conditionsખના નાશ માટે બે શરતો (સમાનાર્થી ચારથી બમણું): સંપૂર્ણ સમજણ અને ત્યજી. આમાંના માત્ર એક પર ધ્યાન કેન્દ્રિત ન કરવા માટે જાગૃત રહેવું જોઈએ.
સત્વથા ખાતે (સૂત્ત) ઉદઘાટન. {N}
સ્વરૂપને સીધા જાણ્યા વિના અને સંપૂર્ણ રીતે સમજ્યા વિના, તેના પ્રત્યે નિરાશા પ્રાપ્ત કર્યા વિના અને તેને છોડ્યા વિના, વ્યક્તિ દુ sufferingખનો નાશ કરવામાં અસમર્થ છે; પ્રત્યક્ષ જાણ્યા વિના અને સંપૂર્ણ રીતે સમજ્યા વિના, અનુભૂતિ, તેના પ્રત્યે વૈરાગ્ય પ્રાપ્ત કર્યા વિના અને તેને ત્યાગ કર્યા વિના, વ્યક્તિ દુ sufferingખનો નાશ કરવામાં અસમર્થ છે; ખ્યાલને સીધા જાણ્યા વિના અને સંપૂર્ણ રીતે સમજ્યા વિના, ભિક્ષુસ, તેના પ્રત્યે વૈરાગ્ય પ્રાપ્ત કર્યા વિના અને તેને છોડ્યા વિના, વ્યક્તિ દુ sufferingખનો નાશ કરવામાં અસમર્થ છે; કન્સ્ટ્રક્શન્સને સીધા જાણ્યા વિના અને સંપૂર્ણ રીતે સમજ્યા વિના, ભિક્ષુસ, તેમના પ્રત્યે નિરાશા પ્રાપ્ત કર્યા વિના અને તેમને છોડ્યા વિના, વ્યક્તિ દુ sufferingખનો નાશ કરવામાં અસમર્થ છે; ચેતનાને સીધા જાણ્યા વિના અને સંપૂર્ણ રીતે સમજ્યા વિના, ભિખુસ, તેના પ્રત્યે વૈરાગ્ય પ્રાપ્ત કર્યા વિના અને તેને છોડી દેવાથી, વ્યક્તિ દુ destroyખનો નાશ કરવામાં અસમર્થ છે.
ફોર્મ, ભિખ્ખુસને પ્રત્યક્ષ જ્ andાન અને સંપૂર્ણ રીતે સમજીને, તેના પ્રત્યે નિરાશા પ્રાપ્ત કરીને અને તેનો ત્યાગ કરીને, વ્યક્તિ દુ destroyખનો નાશ કરવામાં સક્ષમ છે; પ્રત્યક્ષ જ્ knowingાન અને સંપૂર્ણ સમજણ દ્વારા, અનુભૂતિઓ, તેના પ્રત્યે વૈરાગ્ય પ્રાપ્ત કરીને અને તેને ત્યજીને, વ્યક્તિ દુ sufferingખનો નાશ કરવામાં સક્ષમ છે; પ્રત્યક્ષ જ્ceptionાન અને સંપૂર્ણ સમજણ દ્વારા, ભિખુસ, તેના પ્રત્યે નિરાશા પ્રાપ્ત કરીને અને તેને છોડી દેવાથી, વ્યક્તિ દુ destroyખનો નાશ કરવામાં સમર્થ છે; કન્સ્ટ્રક્શન્સને સીધા જાણીને અને સંપૂર્ણ રીતે સમજીને, ભીખુસ, તેમના પ્રત્યે નિરાશા પ્રાપ્ત કરીને અને તેમને છોડી દેવાથી, વ્યક્તિ દુ sufferingખનો નાશ કરવામાં સક્ષમ છે; ચેતનાને સીધા જાણીને અને સમજીને, ભીખુસ, તેના પ્રત્યે વૈરાગ્ય પ્રાપ્ત કરીને અને તેનો ત્યાગ કરીને, વ્યક્તિ દુ destroyખનો નાશ કરવામાં સમર્થ છે.
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
അഭിജീന സൂത്ത
- നേരിട്ട് അറിയുന്നത് -
[അഭിജാതി]
കഷ്ടപ്പാടുകളുടെ നാശത്തിന് രണ്ട് നിബന്ധനകൾ (പര്യായങ്ങളുമായി നാലായി ഇരട്ടിയാക്കി): പൂർണ്ണമായ ധാരണയും ഉപേക്ഷിക്കലും. ഈ രണ്ടിൽ ഒരെണ്ണത്തിൽ മാത്രം ശ്രദ്ധ കേന്ദ്രീകരിക്കരുതെന്ന് ഒരാൾ അറിഞ്ഞിരിക്കണം.
സാവതയിലെ (സുത്ത) തുറക്കൽ. {N}
ഫോം നേരിട്ട് അറിയാതെയും പൂർണ്ണമായി മനസ്സിലാക്കാതെയും, ഭിക്ഷുമാർ, അതിനോടുള്ള അഭിനിവേശം കൂടാതെ ഉപേക്ഷിക്കാതെ, കഷ്ടപ്പാടുകൾ നശിപ്പിക്കാൻ ഒരാൾക്ക് കഴിയില്ല; നേരിട്ട് അറിയാതെയും പൂർണ്ണമായി മനസ്സിലാക്കാതെയും തോന്നൽ, ഭിക്ഷുമാർ, അതിനോടുള്ള അഭിനിവേശം കൂടാതെ ഉപേക്ഷിക്കാതെ, കഷ്ടപ്പാടുകൾ നശിപ്പിക്കാൻ ഒരാൾക്ക് കഴിയില്ല; ഗർഭധാരണത്തെ നേരിട്ട് അറിയാതെയും പൂർണ്ണമായി മനസ്സിലാക്കാതെയും, ഭിക്ഷുമാർ, അതിനോടുള്ള അഭിനിവേശം കൂടാതെ ഉപേക്ഷിക്കാതെ, കഷ്ടപ്പാടുകൾ നശിപ്പിക്കാൻ ഒരാൾക്ക് കഴിയില്ല; നിർമ്മാണങ്ങളെ നേരിട്ട് അറിയാതെയും പൂർണ്ണമായി മനസ്സിലാക്കാതെയും, ഭിക്ഷുമാർ, അവരോട് വൈകാരികത കാണിക്കാതെ ഉപേക്ഷിക്കാതെ, കഷ്ടപ്പാടുകൾ നശിപ്പിക്കാൻ ഒരാൾക്ക് കഴിയില്ല; ബോധത്തെ നേരിട്ട് അറിയാതെയും പൂർണ്ണമായി മനസ്സിലാക്കാതെയും, ഭിക്ഷുമാർ, അതിനോടുള്ള അഭിനിവേശം കൂടാതെ ഉപേക്ഷിക്കാതെ, കഷ്ടപ്പാടുകളെ നശിപ്പിക്കാൻ ഒരാൾക്ക് കഴിയില്ല.
ഫോം നേരിട്ട് മനസിലാക്കുകയും പൂർണ്ണമായി മനസ്സിലാക്കുകയും ചെയ്യുന്നതിലൂടെ, ഭിക്ഷുമാർ, അതിനോടുള്ള അഭിനിവേശം നേടുകയും അത് ഉപേക്ഷിക്കുകയും ചെയ്യുന്നതിലൂടെ, കഷ്ടപ്പാടുകൾ നശിപ്പിക്കാൻ ഒരാൾക്ക് കഴിയും; വികാരത്തെ നേരിട്ട് അറിയുകയും പൂർണ്ണമായി മനസ്സിലാക്കുകയും ചെയ്യുന്നതിലൂടെ, ഭിക്ഷുക്കളേ, അതിനോടുള്ള അഭിനിവേശം ഉപേക്ഷിച്ച് അത് ഉപേക്ഷിക്കുന്നതിലൂടെ ഒരാൾക്ക് കഷ്ടപ്പാടുകൾ നശിപ്പിക്കാൻ കഴിയും; ഗർഭധാരണത്തെ നേരിട്ട് അറിയുകയും പൂർണ്ണമായി മനസ്സിലാക്കുകയും ചെയ്യുന്നതിലൂടെ, ഭിക്ഷുമാർ, അതിനോടുള്ള അഭിനിവേശം ഉപേക്ഷിച്ച് അത് ഉപേക്ഷിക്കുന്നതിലൂടെ ഒരാൾക്ക് കഷ്ടപ്പാടുകൾ നശിപ്പിക്കാൻ കഴിയും; നിർമ്മാണങ്ങളെ നേരിട്ട് അറിയുകയും പൂർണ്ണമായി മനസ്സിലാക്കുകയും ചെയ്യുന്നതിലൂടെ, ഭിക്ഷുമാർ, അവരോട് അനുകമ്പ കാണിക്കുകയും അവ ഉപേക്ഷിക്കുകയും ചെയ്യുന്നതിലൂടെ, കഷ്ടപ്പാടുകൾ നശിപ്പിക്കാൻ ഒരാൾക്ക് കഴിയും; ബോധത്തെ നേരിട്ട് അറിയുകയും പൂർണ്ണമായി മനസ്സിലാക്കുകയും ചെയ്യുന്നതിലൂടെ, ഭിക്ഷുമാർ, അതിനോടുള്ള അഭിനിവേശം ഉപേക്ഷിച്ച് അത് ഉപേക്ഷിക്കുന്നതിലൂടെ, കഷ്ടപ്പാടുകളെ നശിപ്പിക്കാൻ ഒരാൾക്ക് കഴിയും.
अभिजना सुत्ता
- थेट जाणून घेणे -
[अभिजानती]
दु: खाचा नाश करण्यासाठी दोन अटी (समानार्थी शब्दांसह चौपट दुप्पट): पूर्ण समजून घेणे आणि सोडून देणे. या दोनपैकी एकावर लक्ष केंद्रित करू नये यासाठी एखाद्याने जागरूक राहिले पाहिजे.
सव्वाथा येथे (सुत्त) प्रारंभ. {N}
फॉर्म, भिख्खस थेट जाणून घेतल्याशिवाय आणि त्याबद्दल वैराग्य न सोडता, त्यास सोडल्याशिवाय, दु: ख नष्ट करण्यास अक्षम आहे; भावना, भिख्खस यांना थेट जाणून घेतल्याशिवाय आणि त्याबद्दल निराश न होता आणि त्यास न सोडता, दु: ख नष्ट करण्यास अक्षम आहे; समजून घेतल्याशिवाय आणि समजून घेतल्याशिवाय, भिख्खस, त्याबद्दल वैराग्य न बाळगता आणि त्यास सोडल्याशिवाय, दु: ख नष्ट करण्यास अक्षम आहे; कन्स्ट्रक्शन्स, भिख्खस यांना थेट जाणून घेतल्याशिवाय आणि त्यांच्याविषयी अनास्था न घेता आणि त्या सोडल्याशिवाय, दु: ख नष्ट करण्यास अक्षम आहे; चैतन्य, भिख्खस यांना थेट जाणून घेतल्याशिवाय आणि त्याबद्दल वैराग्य न सोडता, त्यास न सोडता, दु: ख नष्ट करण्यास अक्षम आहे.
फॉर्म, भिख्खस यांना थेट जाणून घेऊन आणि त्याबद्दल वैराग्य धारण करून त्या व्यक्तीचा त्याग केल्याने दु: खाचा नाश होऊ शकतो; भावना, भिख्खस यांना प्रत्यक्ष जाणून आणि समजून घेणे, त्याबद्दल वैराग्य प्राप्त करून आणि त्यास सोडून देणे, दु: खाचा नाश करण्यास सक्षम आहे; प्रत्यक्ष जाण आणि पूर्ण समजून घेऊन, भिख्खस, त्याबद्दल वैराग्य प्राप्त करून आणि त्यास सोडून, एखाद्याला दु: ख नष्ट करण्यास सक्षम केले जाते; कन्स्ट्रक्शन्स, भिख्खस यांना प्रत्यक्ष जाणून घेऊन आणि त्यांच्याबद्दल वैराग्य बाळगून आणि त्यांचा त्याग केल्याने, दु: खाचा नाश होऊ शकतो; चैतन्य, भिख्खस यांना थेट जाणून घेऊन आणि त्याबद्दल वैराग्य धारण करून त्या व्यक्तीचा त्याग केल्याने, दु: खाचा नाश होऊ शकतो.
अभिजना सुट्टा
- सीधा जान्ने -
[अभिज्ञात]
पीडाको विनाशको लागि दुई सर्तहरू (पर्यायवाची शब्दहरूसँग चार गुणा): पूर्ण बुझ्ने र छोड्ने। एक व्यक्ति सचेत रहनु पर्छ यी दुई मध्ये केवल एउटामा ध्यान नदिन।
(सुट्टा) Sāvatthī मा खुल्दै। {n}
सीधै थाहा नभएर र पूर्ण रूपमा बुझेर फिक्का, भिख्खस, यसप्रति वैरागी नहुनु र त्यसलाई त्यागेर व्यक्ति दुःखकष्टलाई नाश गर्न असमर्थ छ; प्रत्यक्ष रूपमा थाहा पाएको र पूर्ण रूपमा बुझीरहेको बिना, भिक्खस, यसप्रति वैरागी नहुनु र यसलाई त्याग्नु नै, व्यक्ति दु: खलाई नाश गर्न असमर्थ छ; प्रत्यक्ष रूपमा जान्ने र पूर्ण रूपमा बुझ्ने बाहेक, भिख्खस, यसप्रति वैरागी नहुनु र यसलाई त्याग्नु नै, व्यक्ति दुःखकष्टलाई नष्ट गर्न असक्षम छ; कन्स्ट्रक्शन्स, भिख्खसलाई प्रत्यक्ष रूपमा जान्ने र पूर्ण रूपमा बुझ्ने बिना उनीहरूप्रति वैरागी नहुनु र तिनीहरूलाई त्यागेर व्यक्ति दुःखकष्टलाई नाश गर्न असमर्थ छ; चिनजान, भिख्खसलाई सीधै जानेर र पूर्ण रूपमा बुझेर यसप्रति वैरागी नहुनु र त्यसलाई त्यागेर व्यक्ति दुःखलाई नष्ट गर्न असमर्थ छ।
सीधा जानेर र पूर्ण रूपले बुझेर, भिख्खस, यसको प्रति वैराग्य प्राप्त गरेर र यसलाई छोडेर व्यक्ति दुःखलाई नष्ट गर्न सक्षम हुन्छ; प्रत्यक्ष रूपमा थाहा पाएर र पूर्ण रूपमा बुझेर, भेखुकस, यसको प्रति वैराग्य प्राप्त गरेर र यसलाई त्यागेर व्यक्ति दुःखकष्टलाई नष्ट गर्न सक्षम हुन्छ; प्रत्यक्ष रूपमा जान्ने र पूर्ण रूपमा बुझ्ने, भिख्खस, यसको प्रति वैराग्य प्राप्त गरेर र यसलाई त्यागेर व्यक्ति दुःखकष्टलाई नष्ट गर्न सक्षम छ; कन्स्ट्रक्शन्स, भिख्खसलाई सीधा जानेर र पूर्ण रूपमा बुझेर उनीहरूप्रति वैरागी हुँदै र तिनीहरूलाई त्यागेर, व्यक्तिले दुःखकष्ट नष्ट गर्न सक्षम हुन्छ; प्रत्यक्ष रूपमा जानेर र पूर्णतया बुझेर बुझ्ने, भिख्खस, यस प्रति वैराग्य प्राप्त गरेर र यसलाई परित्याग गरेर, एक व्यक्तिले दुःखलाई नष्ट गर्न सक्षम हुन्छ।
ଅଭିଜନା ସୂତା
- ସିଧାସଳଖ ଜାଣିବା -
[ଅଭିଜନାତି]
ଦୁ suffering ଖର ବିନାଶ ପାଇଁ ଦୁଇଟି ସର୍ତ୍ତ (ସମାନ ଶବ୍ଦ ସହିତ ଚାରିଗୁଣ): ପୂର୍ଣ୍ଣ ବୁ understanding ାମଣା ଏବଂ ତ୍ୟାଗ | ଏହି ଦୁଇଟି ମଧ୍ୟରୁ କେବଳ ଗୋଟିଏ ଉପରେ ଧ୍ୟାନ ନଦେବା ପାଇଁ ଜଣେ ସଚେତନ ରହିବା ଉଚିତ୍ |
Sāvatthī ରେ (ସୂତା) ଖୋଲିବା | {n}
ଫର୍ମ, ଭିକ୍କୁ ସିଧାସଳଖ ଜାଣିବା ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ବୁ understanding ିବା ବିନା, ଏହା ପ୍ରତି ବିଚଳିତ ନ ହୋଇ ଏହାକୁ ପରିତ୍ୟାଗ ନକରି, ଦୁ suffering ଖ ନଷ୍ଟ କରିବାକୁ ଅସମର୍ଥ; ସିଧାସଳଖ ଜାଣିବା ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ବୁ understanding ିବା ବିନା ଅନୁଭବ, ଭିକ୍କସ୍, ଏହା ପ୍ରତି ବିଚଳିତ ନ ହୋଇ ଏହାକୁ ପରିତ୍ୟାଗ ନକରି, ଦୁ suffering ଖ ନଷ୍ଟ କରିବାକୁ ଅସମର୍ଥ; ସିଧାସଳଖ ଜାଣିବା ଏବଂ ସଂପୂର୍ଣ୍ଣ ବୁ understanding ିବା ବିନା ଧାରଣା, ଭିକ୍କସ୍, ଏହା ପ୍ରତି ବିଚଳିତ ନ ହୋଇ ଏହାକୁ ପରିତ୍ୟାଗ ନକରି, ଦୁ suffering ଖ ନଷ୍ଟ କରିବାକୁ ଅସମର୍ଥ; ନିର୍ମାଣଗୁଡିକ, ଭିକ୍କସ୍, ସିଧାସଳଖ ଜାଣିବା ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ବୁ understanding ିବା ବିନା, ସେମାନଙ୍କ ପ୍ରତି ବିଚଳିତ ନ ହୋଇ ସେମାନଙ୍କୁ ପରିତ୍ୟାଗ ନକରି, ଦୁ suffering ଖ ନଷ୍ଟ କରିବାକୁ ଅସମର୍ଥ; ଚେତନା, ଭିକ୍କୁ ସିଧାସଳଖ ଜାଣିବା ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ବୁ understanding ିବା ବିନା, ଏହା ପ୍ରତି ବିଚଳିତ ନ ହୋଇ ଏହାକୁ ପରିତ୍ୟାଗ ନକରି, ଦୁ suffering ଖ ନଷ୍ଟ କରିବାରେ ଅସମର୍ଥ |
ଫର୍ମ, ଭିକ୍କୁ ସିଧାସଳଖ ଜାଣିବା ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ଭାବରେ ବୁ By ିବା ଦ୍ୱାରା, ଏହା ପ୍ରତି ଅସନ୍ତୋଷ ପ୍ରକାଶ କରି ଏହାକୁ ତ୍ୟାଗ କରି ଜଣେ ଦୁ suffering ଖକୁ ନଷ୍ଟ କରିବାରେ ସକ୍ଷମ ହୁଏ; ସିଧାସଳଖ ଜାଣିବା ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ବୁ understanding ିବା ଦ୍ୱାରା ଅନୁଭବ, ଭିକ୍କସ୍, ଏହା ପ୍ରତି ଅସନ୍ତୋଷ ପ୍ରକାଶ କରି ଏହାକୁ ପରିତ୍ୟାଗ କରି, ଦୁ suffering ଖ ନଷ୍ଟ କରିବାକୁ ସକ୍ଷମ ହୁଏ; ସିଧାସଳଖ ଜାଣିବା ଏବଂ ସଂପୂର୍ଣ୍ଣ ବୁ understanding ିବା ଦ୍ୱାରା ଧାରଣା, ଭିକ୍କସ୍, ଏହା ପ୍ରତି ଅସନ୍ତୋଷ ପ୍ରକାଶ କରି ଏହାକୁ ପରିତ୍ୟାଗ କରି, ଦୁ suffering ଖ ନଷ୍ଟ କରିବାକୁ ସକ୍ଷମ ହୁଏ; ନିର୍ମାଣଗୁଡିକ, ଭିକ୍କସ୍, ସିଧାସଳଖ ଜାଣିବା ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ଭାବରେ ବୁ understanding ିବା ଦ୍ୱାରା, ସେମାନଙ୍କ ପ୍ରତି ଅସନ୍ତୋଷ ପ୍ରକାଶ କରି ସେମାନଙ୍କୁ ପରିତ୍ୟାଗ କରି, ଜଣେ ଦୁ suffering ଖକୁ ନଷ୍ଟ କରିବାରେ ସକ୍ଷମ ହୁଏ; ଚେତନା, ଭିକ୍କୁ ସିଧାସଳଖ ଜାଣିବା ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ଭାବରେ ବୁ understanding ିବା ଦ୍ it ାରା, ଏହା ପ୍ରତି ଅସନ୍ତୋଷ ପ୍ରକାଶ କରି ଏହାକୁ ତ୍ୟାଗ କରି ଜଣେ ଦୁ suffering ଖକୁ ନଷ୍ଟ କରିବାରେ ସକ୍ଷମ ହୁଏ |
ਅਭਿਜਨਾ ਸੁਤ
- ਸਿੱਧੇ ਤੌਰ ‘ਤੇ ਜਾਣਨਾ -
[ਅਭਿਜਨਤੀ]
ਦੁੱਖਾਂ ਦੇ ਵਿਨਾਸ਼ ਲਈ ਦੋ ਸਥਿਤੀਆਂ (ਸਮਾਨਾਰਥੀ ਸ਼ਬਦਾਂ ਨਾਲ ਦੁਗਣਾ ਚਾਰ): ਪੂਰੀ ਸਮਝ ਅਤੇ ਤਿਆਗ. ਇੱਕ ਵਿਅਕਤੀ ਨੂੰ ਜਾਗਰੂਕ ਰਹਿਣਾ ਚਾਹੀਦਾ ਹੈ ਕਿ ਇਹਨਾਂ ਦੋਵਾਂ ਵਿੱਚੋਂ ਸਿਰਫ ਇੱਕ ਉੱਤੇ ਧਿਆਨ ਕੇਂਦਰਤ ਨਹੀਂ ਕਰਨਾ ਚਾਹੀਦਾ.
ਸਾਵਤਥਾ ਵਿਖੇ (ਸੁਤ) ਉਦਘਾਟਨ। {n}
ਫਾਰਮ, ਭਿੱਖੁਸ ਨੂੰ ਸਿੱਧੇ ਤੌਰ ‘ਤੇ ਜਾਣੇ ਅਤੇ ਸਮਝਣ ਤੋਂ ਬਿਨਾਂ, ਇਸ ਪ੍ਰਤੀ ਨਿਰਾਦਰ ਕੀਤੇ ਅਤੇ ਇਸ ਨੂੰ ਤਿਆਗਣ ਤੋਂ ਬਿਨਾਂ, ਵਿਅਕਤੀ ਦੁੱਖਾਂ ਨੂੰ ਖਤਮ ਕਰਨ ਤੋਂ ਅਸਮਰੱਥ ਹੈ; ਭਾਵਨਾ, ਭੀਖ ਨੂੰ ਸਿੱਧੇ ਤੌਰ ‘ਤੇ ਜਾਣੇ ਅਤੇ ਪੂਰੀ ਤਰ੍ਹਾਂ ਸਮਝੇ ਬਗੈਰ, ਇਸ ਪ੍ਰਤੀ ਉਦਾਸੀਨ ਹੋ ਕੇ ਅਤੇ ਇਸ ਨੂੰ ਤਿਆਗਣ ਤੋਂ ਬਿਨਾਂ, ਵਿਅਕਤੀ ਦੁੱਖਾਂ ਨੂੰ ਖਤਮ ਕਰਨ ਤੋਂ ਅਸਮਰੱਥ ਹੈ; ਸਿੱਧੇ ਤੌਰ ‘ਤੇ ਜਾਣੇ ਅਤੇ ਸਮਝਣ ਦੇ ਬਗ਼ੈਰ, ਬਿਖੁਖਸ, ਇਸ ਪ੍ਰਤੀ ਨਿਰਾਦਰ ਕੀਤੇ ਅਤੇ ਇਸ ਨੂੰ ਤਿਆਗਣ ਤੋਂ ਬਿਨਾਂ, ਕੋਈ ਦੁੱਖ ਨੂੰ ਖਤਮ ਕਰਨ ਦੇ ਯੋਗ ਨਹੀਂ ਹੁੰਦਾ; ਉਸਾਰੂਆਂ, ਭਿੱਖੁਸ ਨੂੰ ਸਿੱਧੇ ਤੌਰ ‘ਤੇ ਜਾਣੇ ਅਤੇ ਪੂਰੀ ਤਰ੍ਹਾਂ ਸਮਝੇ ਬਿਨਾਂ, ਉਨ੍ਹਾਂ ਪ੍ਰਤੀ ਨਿਰਾਦਰ ਕੀਤੇ ਅਤੇ ਉਨ੍ਹਾਂ ਨੂੰ ਤਿਆਗਏ ਬਿਨਾਂ, ਦੁੱਖਾਂ ਨੂੰ ਨਸ਼ਟ ਕਰਨ ਦੇ ਅਸਮਰੱਥ ਹੈ; ਚੇਤਨਾ, ਭਿੱਖੁਸ ਨੂੰ ਸਿੱਧੇ ਤੌਰ ‘ਤੇ ਜਾਣੇ ਅਤੇ ਪੂਰੀ ਤਰ੍ਹਾਂ ਸਮਝੇ ਬਿਨਾਂ, ਇਸ ਪ੍ਰਤੀ ਨਿਰਾਦਰ ਕੀਤੇ ਅਤੇ ਇਸ ਨੂੰ ਤਿਆਗਣ ਤੋਂ ਬਿਨਾਂ, ਮਨੁੱਖ ਦੁੱਖਾਂ ਨੂੰ ਖਤਮ ਕਰਨ ਤੋਂ ਅਸਮਰੱਥ ਹੈ.
ਫਾਰਮ, ਭਿੱਖੁਸ ਨੂੰ ਸਿੱਧੇ ਤੌਰ ‘ਤੇ ਜਾਨਣ ਅਤੇ ਸਮਝਣ ਨਾਲ, ਇਸ ਪ੍ਰਤੀ ਨਿਰਾਸ਼ਾਜਨਕ ਹੋ ਕੇ ਅਤੇ ਇਸ ਨੂੰ ਤਿਆਗਣ ਨਾਲ, ਵਿਅਕਤੀ ਦੁੱਖਾਂ ਨੂੰ ਖਤਮ ਕਰਨ ਦੇ ਯੋਗ ਹੁੰਦਾ ਹੈ; ਭਾਵਨਾ, ਭੀਖ ਨੂੰ ਸਿੱਧੇ ਤੌਰ ‘ਤੇ ਜਾਨਣ ਅਤੇ ਸਮਝਣ ਦੁਆਰਾ ਇਸ ਪ੍ਰਤੀ ਉਦਾਸੀਨ ਹੋ ਕੇ ਅਤੇ ਇਸ ਨੂੰ ਤਿਆਗਣ ਦੁਆਰਾ, ਵਿਅਕਤੀ ਦੁੱਖਾਂ ਨੂੰ ਨਸ਼ਟ ਕਰਨ ਦੇ ਯੋਗ ਹੁੰਦਾ ਹੈ; ਧਾਰਨਾ ਨੂੰ ਸਿੱਧੇ ਤੌਰ ‘ਤੇ ਜਾਣਨ ਅਤੇ ਸਮਝਣ ਦੁਆਰਾ, ਭਿੱਖੁਸ, ਇਸ ਪ੍ਰਤੀ ਉਦਾਸੀਨ ਹੋ ਕੇ ਅਤੇ ਇਸ ਨੂੰ ਤਿਆਗਣ ਦੁਆਰਾ, ਵਿਅਕਤੀ ਦੁੱਖਾਂ ਨੂੰ ਖਤਮ ਕਰਨ ਦੇ ਯੋਗ ਹੁੰਦਾ ਹੈ; ਨਿਰਮਾਣ, ਭਿੱਖੁਸ ਨੂੰ ਸਿੱਧੇ ਤੌਰ ‘ਤੇ ਜਾਣ ਕੇ ਅਤੇ ਪੂਰੀ ਤਰ੍ਹਾਂ ਸਮਝਣ ਨਾਲ, ਉਨ੍ਹਾਂ ਪ੍ਰਤੀ ਉਦਾਸੀਨ ਹੋ ਕੇ ਅਤੇ ਉਨ੍ਹਾਂ ਨੂੰ ਤਿਆਗਣ ਦੁਆਰਾ, ਵਿਅਕਤੀ ਦੁੱਖਾਂ ਨੂੰ ਨਸ਼ਟ ਕਰਨ ਦੇ ਯੋਗ ਹੁੰਦਾ ਹੈ; ਚੇਤਨਾ, ਭਿੱਖੁਸ ਨੂੰ ਸਿੱਧੇ ਤੌਰ ‘ਤੇ ਜਾਨਣ ਅਤੇ ਸਮਝਣ ਨਾਲ ਇਸ ਪ੍ਰਤੀ ਵਿਵੇਕਸ਼ੀਲ ਹੋ ਕੇ ਅਤੇ ਇਸ ਨੂੰ ਤਿਆਗਣ ਦੁਆਰਾ, ਵਿਅਕਤੀ ਦੁੱਖਾਂ ਨੂੰ ਖਤਮ ਕਰਨ ਦੇ ਯੋਗ ਹੁੰਦਾ ਹੈ.
ष्ण् 22.24 (ष् इइइ 26)
आभिज्āन षुत्त
— डिरेच्त्ल्य् क्नोwइन्ग् —
[अभिज्āनति]
ट्wओ चोन्दितिओन्स् (दोउब्लेद् अस् fओउर् wइथ् स्य्नोन्य्म्स्) fओर् थे देस्त्रुच्तिओन् ओf सुffएरिन्गः fउल्ल् उन्देर्स्तन्दिन्ग् अन्द् अबन्दोनिन्ग्. Oने स्होउल्द् रेमैन् अwअरे नोत् तो fओचुस् ओन् ओन्ल्य् ओने ओf थेसे त्wओ.
ठे (सुत्त) ओपेनिन्ग् अत् ष्āवत्थ्ī.{न्}
Wइथोउत् दिरेच्त्ल्य् क्नोwइन्ग् अन्द् fउल्ल्य् उन्देर्स्तन्दिन्ग् Fओर्म्, भिक्खुस्, wइथोउत् गेत्तिन्ग् दिस्पस्सिओनते तोwअर्द्स् इत् अन्द् अबन्दोनिन्ग् इत्, ओने इस् उनब्ले तो देस्त्रोय् सुffएरिन्ग्; wइथोउत् दिरेच्त्ल्य् क्नोwइन्ग् अन्द् fउल्ल्य् उन्देर्स्तन्दिन्ग् Fएएलिन्ग्, भिक्खुस्, wइथोउत् गेत्तिन्ग् दिस्पस्सिओनते तोwअर्द्स् इत् अन्द् अबन्दोनिन्ग् इत्, ओने इस् उनब्ले तो देस्त्रोय् सुffएरिन्ग्; wइथोउत् दिरेच्त्ल्य् क्नोwइन्ग् अन्द् fउल्ल्य् उन्देर्स्तन्दिन्ग् Pएर्चेप्तिओन्, भिक्खुस्, wइथोउत् गेत्तिन्ग् दिस्पस्सिओनते तोwअर्द्स् इत् अन्द् अबन्दोनिन्ग् इत्, ओने इस् उनब्ले तो देस्त्रोय् सुffएरिन्ग्; wइथोउत् दिरेच्त्ल्य् क्नोwइन्ग् अन्द् fउल्ल्य् उन्देर्स्तन्दिन्ग् छोन्स्त्रुच्तिओन्स्, भिक्खुस्, wइथोउत् गेत्तिन्ग् दिस्पस्सिओनते तोwअर्द्स् थेम् अन्द् अबन्दोनिन्ग् थेम्, ओने इस् उनब्ले तो देस्त्रोय् सुffएरिन्ग्; wइथोउत् दिरेच्त्ल्य् क्नोwइन्ग् अन्द् fउल्ल्य् उन्देर्स्तन्दिन्ग् छोन्स्चिओउस्नेस्स्, भिक्खुस्, wइथोउत् गेत्तिन्ग् दिस्पस्सिओनते तोwअर्द्स् इत् अन्द् अबन्दोनिन्ग् इत्, ओने इस् उनब्ले तो देस्त्रोय् सुffएरिन्ग्.
Bय् दिरेच्त्ल्य् क्नोwइन्ग् अन्द् fउल्ल्य् उन्देर्स्तन्दिन्ग् Fओर्म्, भिक्खुस्, ब्य् गेत्तिन्ग् दिस्पस्सिओनते तोwअर्द्स् इत् अन्द् अबन्दोनिन्ग् इत्, ओने इस् अब्ले तो देस्त्रोय् सुffएरिन्ग्; ब्य् दिरेच्त्ल्य् क्नोwइन्ग् अन्द् fउल्ल्य् उन्देर्स्तन्दिन्ग् Fएएलिन्ग्, भिक्खुस्, ब्य् गेत्तिन्ग् दिस्पस्सिओनते तोwअर्द्स् इत् अन्द् अबन्दोनिन्ग् इत्, ओने इस् अब्ले तो देस्त्रोय् सुffएरिन्ग्; ब्य् दिरेच्त्ल्य् क्नोwइन्ग् अन्द् fउल्ल्य् उन्देर्स्तन्दिन्ग् Pएर्चेप्तिओन्, भिक्खुस्, ब्य् गेत्तिन्ग् दिस्पस्सिओनते तोwअर्द्स् इत् अन्द् अबन्दोनिन्ग् इत्, ओने इस् अब्ले तो देस्त्रोय् सुffएरिन्ग्; ब्य् दिरेच्त्ल्य् क्नोwइन्ग् अन्द् fउल्ल्य् उन्देर्स्तन्दिन्ग् छोन्स्त्रुच्तिओन्स्, भिक्खुस्, ब्य् गेत्तिन्ग् दिस्पस्सिओनते तोwअर्द्स् थेम् अन्द् अबन्दोनिन्ग् थेम्, ओने इस् अब्ले तो देस्त्रोय् सुffएरिन्ग्; ब्य् दिरेच्त्ल्य् क्नोwइन्ग् अन्द् fउल्ल्य् उन्देर्स्तन्दिन्ग् छोन्स्चिओउस्नेस्स्, भिक्खुस्, ब्य् गेत्तिन्ग् दिस्पस्सिओनते तोwअर्द्स् इत् अन्द् अबन्दोनिन्ग् इत्, ओने इस् अब्ले तो देस्त्रोय् सुffएरिन्ग्.
ابجيه سٽا
- سڌي طرح knowingاڻڻ -
[abijijānati]
مصيبت جي تباهي لاءِ ٻه حالتون (هڪ مترادف طور چارئي وانگر :ڻيون ويون آهن): مڪمل سمجھڻ ۽ ڇڏڻ. هڪڙي کي انهن ٻنهي مان صرف هڪ تي توجه نه ڏيڻ گهرجي.
(ڀڳت) سورتائيءَ تي کولڻ. {n}
فارم کي سچي نموني knowingاڻڻ ۽ مڪمل طور تي اڻڻ بغير ، ڀائيخس ، ان جي اڳيان تباه ٿيڻ ۽ ان کي ڇڏڻ کان سواءِ ، هڪ ٻئي مصيبت کي تباهه ڪرڻ جي قابل ناهي. بغير knowingاڻڻ ۽ مڪمل سمجھڻ بغير احساس ، بخت ، بغير ان جي تڪليف حاصل ڪرڻ ۽ ان کي ڇڏڻ جي ، اذيتن کي تباهه ڪرڻ جي قابل نه رهيو. بغير knowingاڻڻ ، مڪمل طور تي Perاڻڻ بغير خيال ، بڪخس ، انهي کي تعصب حاصل ڪرڻ ۽ ان کي ڇڏي ڏيڻ کان سواء ، هڪ مصيبت کي تباهه ڪرڻ جي قابل ناهي. بغير knowingاڻڻ ۽ مڪمل سمجهندڙ اڏاوتن ، بختن کي ، انهن وٽ تباهين حاصل ڪرڻ ۽ انهن کي ڇڏي ڏيڻ کانسواءِ ، هڪ ٻئي مصيبت کي تباهه ڪرڻ جي قابل نه آهي. بغير directlyاڻڻ ۽ باشعور سمجھو ، بخت ، بغير ان جي تعصب حاصل ڪرڻ ۽ ان کي ڇڏڻ جي ، اذيت ختم ڪرڻ جي قابل نه آهي.
فارم کي سڌو ۽ مڪمل طور تي understandingاڻڻ سان ، بخت ، انهي طرف تبسم حاصل ڪرڻ ۽ ان کي ڇڏي ڏيڻ جي ذريعي ، هڪ ماڻهو مصيبت کي تباهه ڪرڻ جي قابل آهي. مڪمل طور تي understandingاڻڻ ۽ مڪمل طور تي سمجھڻ ذريعي ، ڀائيخس ، انهي ڏانهن تباهين حاصل ڪرڻ ۽ ان کي ڇڏي ڏيڻ سان ، هڪ ماڻهو تباهه ڪرڻ جي قابل ٿي ويو آهي. مڪمل طور تي knowingاڻڻ ۽ مڪمل طور تي Perاڻڻ ، خيال ، بڪواس ، انهي ڏانهن تباهڪار ٿيڻ ۽ ان کي ڇڏي ڏيڻ سان ، هڪ ماڻهو تباهه ڪرڻ جي قابل آهي. مڪمل طور تي knowingاڻ ۽ مڪمل طور تي سمجھو سڌو سنئون fullyاڻ ۽ مڪمل طور تي سمجهاڻي ، بخسخ ، انهي جي طرف نفاست حاصل ڪرڻ ۽ ان کي ڇڏي ڏيڻ جي ذريعي ، هڪ مصيبت کي تباهه ڪرڻ جي قابل آهي.
అభిజన సూత
- నేరుగా తెలుసుకోవడం -
[అభిజనతి]
బాధలను నాశనం చేయడానికి రెండు షరతులు (పర్యాయపదాలతో నాలుగు రెట్టింపు): పూర్తి అవగాహన మరియు వదిలివేయడం. ఈ రెండింటిలో ఒకదానిపై మాత్రమే దృష్టి పెట్టకూడదని ఒకరు తెలుసుకోవాలి.
సావత వద్ద (సుత్తా) ఓపెనింగ్. {N}
ఫారం, భిక్షులు, ప్రత్యక్షంగా తెలుసుకోకుండా మరియు పూర్తిగా అర్థం చేసుకోకుండా, దాని పట్ల మక్కువ చూపకుండా మరియు దానిని వదలకుండా, ఒకరు బాధను నాశనం చేయలేకపోతున్నారు; ప్రత్యక్షంగా తెలుసుకోకుండా మరియు పూర్తిగా అర్థం చేసుకోకుండా, భావన, భిక్షులు, దాని పట్ల మక్కువ చూపకుండా మరియు దానిని వదలకుండా, ఒకరు బాధను నాశనం చేయలేరు; గ్రహణశక్తిని ప్రత్యక్షంగా తెలుసుకోకుండా మరియు పూర్తిగా అర్థం చేసుకోకుండా, భిక్కులు, దాని పట్ల మక్కువ చూపకుండా మరియు దానిని వదలకుండా, ఒకరు బాధను నాశనం చేయలేరు; నిర్మాణాలను ప్రత్యక్షంగా తెలుసుకోకుండా మరియు పూర్తిగా అర్థం చేసుకోకుండా, భిక్కులు, వారి పట్ల మక్కువ చూపకుండా మరియు వాటిని వదలకుండా, ఒకరు బాధను నాశనం చేయలేరు; చైతన్యాన్ని ప్రత్యక్షంగా తెలుసుకోకుండా మరియు పూర్తిగా అర్థం చేసుకోకుండా, భిక్షులు, దాని పట్ల మక్కువ చూపకుండా మరియు దానిని వదలకుండా, ఒకరు బాధను నాశనం చేయలేరు.
ఫారమ్, భిక్షులను ప్రత్యక్షంగా తెలుసుకోవడం మరియు పూర్తిగా అర్థం చేసుకోవడం ద్వారా, దాని పట్ల మక్కువ మరియు దానిని వదిలివేయడం ద్వారా, ఒకరు బాధను నాశనం చేయగలరు; భావనను ప్రత్యక్షంగా తెలుసుకోవడం మరియు పూర్తిగా అర్థం చేసుకోవడం ద్వారా, భిక్కులు, దాని పట్ల మక్కువతో మరియు దానిని వదలివేయడం ద్వారా, ఒకరు బాధను నాశనం చేయగలరు; గ్రహణశక్తిని ప్రత్యక్షంగా తెలుసుకోవడం మరియు పూర్తిగా అర్థం చేసుకోవడం ద్వారా, భిక్కులు, దాని పట్ల మక్కువతో మరియు దానిని వదలివేయడం ద్వారా, ఒకరు బాధను నాశనం చేయగలరు; నిర్మాణాలను ప్రత్యక్షంగా తెలుసుకోవడం మరియు పూర్తిగా అర్థం చేసుకోవడం ద్వారా, భిక్కులు, వారి పట్ల మక్కువ చూపడం మరియు వాటిని వదిలివేయడం ద్వారా, ఒకరు బాధను నాశనం చేయగలరు; చైతన్యాన్ని ప్రత్యక్షంగా తెలుసుకోవడం మరియు పూర్తిగా అర్థం చేసుకోవడం ద్వారా, భిక్షులు, దాని పట్ల మక్కువతో మరియు దానిని వదిలివేయడం ద్వారా, ఒకరు బాధను నాశనం చేయగలరు.
ابھیجینا سوٹا
- براہ راست جاننا -
[ابھیجانی]
مصائب کی تباہی کے ل Two دو شرائط (مترادفات کے ساتھ چار دگنی): مکمل تفہیم اور ترک کرنا۔ کسی کو بھی آگاہ رہنا چاہئے کہ ان دونوں میں سے صرف ایک پر ہی توجہ نہ دیں۔
سیوتھا میں (سوتہ) افتتاحی۔ {n}
فارم ، بخخس کو براہ راست جاننے اور سمجھنے کے بغیر ، اس کی طرف ناپسندیدہ ہونے اور اسے ترک کیے بغیر ، تکلیف کو ختم کرنے سے قاصر ہے۔ بغیر احساس اور بخوبی جاننے اور سمجھنے کے بغیر ، اس کی طرف ناپسندیدہ ہونے اور اسے ترک کرنے کے بغیر ، تکلیف کو ختم کرنے سے قاصر ہے۔ براہ راست جاننے اور مکمل طور پر سمجھے بغیر ، خیال ، اس کی طرف تضاد پیدا کیے اور اسے ترک کیے بغیر ، تکلیف کو ختم کرنے سے قاصر ہے۔ تعمیرات ، بخخس کو براہ راست جاننے اور پوری طرح سے سمجھے بغیر ، ان کی طرف تضاد پیدا کیے اور انہیں ترک کیے بغیر ، تکلیف کو ختم کرنے سے قاصر ہے۔ شعور ، بخخس کو براہ راست جاننے اور پوری طرح سمجھے بغیر ، اس کی طرف تضاد پیدا کیے اور اسے ترک کیے بغیر ، تکلیف کو ختم کرنے سے قاصر ہے۔
فارم ، بخخس کو براہ راست جاننے اور سمجھنے سے ، اس کی طرف تضاد پیدا کرکے اور اسے ترک کرکے ، تکلیف کو ختم کرنے کے قابل ہے۔ براہِ راست جاننے اور بخوبی جاننے کے ذریعے ، اس کی طرف تضاد پیدا کرکے اور اسے ترک کرکے ، تکلیف کو ختم کرنے کے قابل ہے۔ احساس کو براہ راست جاننے اور سمجھنے کے ذریعہ ، بخشش ، اس کی طرف تضاد پیدا کرکے اور اسے ترک کرکے ، تکلیف کو ختم کرنے کے قابل ہے۔ تعمیرات ، بخخس کو براہ راست جاننے اور پوری طرح سے سمجھنے سے ، ان کی طرف ناپسندیدہ ہوکر اور انھیں ترک کرکے ، تکلیف کو ختم کرنے کے قابل ہے۔ براہ راست جاننے اور پوری طرح سے شعور کو سمجھنے سے ، بخخس ، اس کی طرف تضاد پیدا کرکے اور اسے ترک کرکے ، تکلیف کو ختم کرنے کے قابل ہے۔
For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.
KUSHINARA NIBBANA BHUMI PAGODA-It
is a 18 feet Dia All White Pagoda with a table or, but be sure
to having above head level based on the usual use of the room. in
116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka in Buddha’s own words and Important Places like
Lumbini, Bodh gaya, Saranath, Kushinara, Etc., in 3D 360 degree circle vision akin
to Circarama
At
WHITE HOME
668, 5A main Road, 8th Cross, HAL III Stage,
Prabuddha Bharat Puniya Bhumi Bengaluru
Magadhi Karnataka State
PRABUDDHA BHARAT
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language/
which are the same. Buddha spoke in Magadhi. All the 7111 languages and
dialects are off shoot of Classical Magahi Magadhi. Hence all of them
are Classical in nature (Prakrit) of Human Beings, just like all other
living speices have their own naturallanguages for communication. 116
languages are translated by
https://translate.google.com
Please Visit and post to:
https://www.buddha-vacana.org/
in 29) Classical English,14) Classical Basque- Euskal klasikoa,15) Classical Belarusian-Класічная беларуская,16) Classical Bengali-ক্লাসিক্যাল বাংলা,17) Classical Bosnian-Klasični bosanski, 18) Classical Bulgaria- Класически българск,19) Classical Catalan-Català clàssic20) Classical Cebuano-Klase sa Sugbo,21) Classical Chichewa-Chikale cha Chichewa,22) Classical Chinese (Simplified)-古典中文（简体）,23) Classical Chinese (Traditional)-古典中文（繁體）,24) Classical Corsican-Corsa Corsicana,25) Classical Croatian-Klasična hrvatska,26) Classical Czech-Klasická čeština,27) Classical Danish-Klassisk dansk,Klassisk dansk,28) Classical Dutch- Klassiek Nederlands,30) Classical Esperanto-Klasika Esperanto,31) Classical Estonian- klassikaline eesti keel,32) Classical Filipino klassikaline filipiinlane,
33) Classical Finnish- Klassinen suomalainen,34) Classical French- Français classique,35) Classical Frisian- Klassike Frysk,36) Classical Galician-Clásico galego,37) Classical Georgian-კლასიკური ქართული,38) Classical German- Klassisches Deutsch,39) Classical Greek-Κλασσικά Ελληνικά,40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,41) Classical Haitian Creole-Klasik kreyòl,42) Classical Hausa-Hausa Hausa,43) Classical Hawaiian-Hawaiian Hawaiian,44) Classical Hebrew- עברית קלאסית06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,45) Classical Hmong- Lus Hmoob,46) Classical Hungarian-Klasszikus magyar,47) Classical Icelandic-Klassísk íslensku,48) Classical Igbo,Klassískt Igbo,49) Classical Indonesian-Bahasa Indonesia Klasik,50) Classical Irish-Indinéisis Clasaiceach,51) Classical Italian-Italiano classico,52) Classical Japanese-古典的なイタリア語,53) Classical Javanese-Klasik Jawa,54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,55) Classical Kazakh-Классикалық қазақ,56) Classical Khmer- ខ្មែរបុរាណ,57) Classical Kinyarwand.58) Classical Korean-고전 한국어,59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),60) Classical Kyrgyz-Классикалык Кыргыз,61) Classical Lao-ຄລາສສິກລາວ,62) Classical Latin-LXII) Classical Latin,63) Classical Latvian-Klasiskā latviešu valoda,64) Classical Lithuanian-Klasikinė lietuvių kalba,65) Classical Luxembourgish-Klassesch Lëtzebuergesch,66) Classical Macedonian-Класичен македонски,67) Classical Malagasy,класичен малгашки,68) Classical Malay-Melayu Klasik,69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,70) Classical Maltese-Klassiku Malti,71) Classical Maori-Maori Maori,72) Classical Marathi-क्लासिकल माओरी, 73) Classical Mongolian-Сонгодог Монгол,74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),76) Classical Norwegian-Klassisk norsk,77) Classical Odia (Oriya),78) Classical Pashto- ټولګی پښتو
79) Classical Persian-کلاسیک فارسی80) Classical Polish-Język klasyczny polski,81) Classical Portuguese-Português Clássico,82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,83) Classical Romanian-Clasic românesc,84) Classical Russian-Классический русский,85) Classical Samoan-Samoan Samoa, 86) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,88) Classical Serbian-Класични српски,89) Classical Sesotho-Seserbia ea boholo-holo,90) Classical Shona-Shona Shona,91) Classical Sindhi,92) Classical Sinhala-සම්භාව්ය සිංහල,93) Classical Slovak-Klasický slovenský,94) Classical Slovenian-Klasična slovenska,95) Classical Somali-Soomaali qowmiyadeed,96) Classical Spanish-Español clásico,97) Classical Sundanese-Sunda Klasik,98) Classical Swahili,Kiswahili cha Classical,99) Classical Swedish-Klassisk svensk,100) Classical Tajik-тоҷикӣ классикӣ,101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,102) Classical Tatar,103) Classical Telugu- క్లాసికల్ తెలుగు,104) Classical Thai-ภาษาไทยคลาสสิก,105) Classical Turkish-Klasik Türk,106) Classical Turkmen,107) Classical Ukrainian-Класичний український,108) Classical Urdu- کلاسیکی اردو
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https://blog.
http://vikku.info/indian-
http://legislative.gov.in/
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— Āṇi Sutta —
Therefore,
bhikkhus, you should train thus: ‘We will listen to the utterance of
such discourses which are words of the Tathāgata, profound, profound in
meaning, leading beyond the world, (consistently) connected with
emptiness, we will lend ear, we will apply our mind on knowledge, we
will consider those teachings as to be taken up and mastered.’ This is
how, bhikkhus, you should train yourselves.
14) Classical Basque- Euskal klasikoa,
https://www.buddha-vacana.org/
- Āṇi Sutta -
Hori
dela eta, bhikkhus, honela entrenatu beharko zenuke: ‘Tathāgata-ren
hitzak diren diskurtso horien esana entzungo dugu, sakonak, esanahi
sakonekoak, mundutik haratago doazenak, (koherentziaz) hutsunearekin
lotuta, belarria emango dugu, ezagutza aplikatuko dugu, irakaspen horiek hartu eta menperatzekotzat hartuko ditugu ». Hau da, bhikkhus, zuek entrenatu behar duzue.
- Si Sutta -
Такім
чынам, бхікху, вы павінны трэніравацца наступным чынам: “Мы будзем
слухаць прамовы такіх дыскурсаў, якія з’яўляюцца словамі Татхагаты,
глыбокімі, глыбокімі па сэнсе, якія выводзяць за межы свету (паслядоўна)
звязаныя з пустатой, мы прыслухаемся, мы мы будзем прымяняць свой розум да ведаў, мы будзем лічыць гэтыя вучэнні як прынятыя і засвоеныя “. Вось як, бхікху, вы павінны трэніравацца.
- আই সুতা -
অতএব,
ভখখুস, আপনার এই প্রশিক্ষণ দেওয়া উচিত: ‘আমরা এই জাতীয় বক্তৃতাগুলি শুনব
যা তত্ত্বগঠনের শব্দ, গভীর, অর্থপূর্ণভাবে গভীর, বিশ্বকে ছাড়িয়ে এগিয়ে
চলেছে, (ধারাবাহিকভাবে) শূন্যতার সাথে সংযুক্ত, আমরা কান ধার দেব, আমরা জ্ঞানের উপর আমাদের মন প্রয়োগ করবে, আমরা সেই শিক্ষাগুলি গ্রহণ ও দক্ষ হিসাবে বিবেচনা করব ‘’ এইভাবে, ভিখখুস, আপনার নিজের প্রশিক্ষণ দেওয়া উচিত।
- Si Sutta -
Stoga,
monahinje, trebali biste trenirati ovako: „Slušat ćemo izgovor takvih
govora koji su riječi Tathāgate, duboke, duboke u značenju, koje vode
izvan svijeta, (dosljedno) povezane s prazninom, posudit ćemo sluh, mi primijenit ćemo svoj um na znanje, mi ćemo smatrati da su ta učenja preuzeta i savladana. ‘ Ovako, monahinje, trebali biste se uvježbati.
- Si Sutta -
Следователно,
монахи, трябва да тренирате по следния начин: „Ще слушаме произнасянето
на такива беседи, които са думи на Татхагата, дълбоки, дълбоки по
значение, водещи отвъд света, (последователно) свързани с празнотата,
ние ще се отдадем на ухото, ние ще приложим ума си върху знанието, ще считаме, че тези учения са взети и усвоени. Ето как, монахи, трябва да се обучавате.
- Āṇi Sutta -
Per tant, monjos, heu d’entrenar així: “Escoltarem l’enunciat d’aquests discursos que són paraules del Tathāgata, profunds, de significat profund, que porten més enllà del món, (consistentment) connectats amb el buit, prestarem oïda, aplicarem la nostra ment al coneixement, considerarem que aquests ensenyaments seran assumits i dominats ”. Així és com, monjos, us heu d’entrenar.
- Āṇi Sutta -
Busa, mga bhikkhus, kinahanglan nimo nga magbansay sa ingon: ‘Paminawon namon ang paglitok sa ingon nga mga diskurso nga mga pulong sa Tathāgata, lawom, lawom nga kahulugan, padulong sa unahan sa kalibutan, (kanunay) nga konektado sa kamingaw, magpaminaw, kita ipadapat ang atong hunahuna sa kahibalo, isipa naton ang kana nga mga pagtolon-an nga gikuha ug gikontrol. ‘ Ingon niini ang pamaagi, mga bhikkhus, kinahanglan nimong bansayon ang inyong kaugalingon.
- Si Sutta -
Chifukwa chake, bhikkhus, muyenera kuphunzitsa motere: ‘Tidzamvetsera zonena ngati izi zomwe ndi mawu a Tathāgata, ozama, ozama, otsogolera kupitilira dziko lapansi, (mosasinthasintha) olumikizidwa ndi zopanda pake, timvetsera, tidzaika malingaliro athu pazidziwitso, tilingalira kuti ziphunzitsozo ziyenera kuphunzitsidwa bwino. ‘ Umu ndi momwe, bhikkhus, muyenera kudziphunzitsira.
— Sui Sutta —
因此，比克胡斯，你应该这样训练：“我们将聆听这些话语的话语，
— Sui Sutta —
因此，比克胡斯，你應該這樣訓練：“我們將聆聽這些話語的話語，
- Si Sutta -
Dunque, bhikkhus, duverebbe furmà cusì: ‘Ascultaremu a dichjarazione di tali discorsi chì sò parolle di u Tathāgata, profonde, profonde in significatu, chì portanu al di là di u mondu, (cunzistentemente) cunnesse cù u viotu, presteremu arechja, noi applicherà a nostra mente nantu à a cunniscenza, cunsidereremu quelli insegnamenti cum’è da esse ripresi è ammaestrati. ‘ Eccu cumu, bhikkhus, duvete furmassi voi stessi.
- Si Sutta -
Stoga, monahinje, trebali biste trenirati ovako: ‘Slušat ćemo izgovor takvih govora koji su riječi Tathāgate, duboke, duboke u značenju, koje vode izvan svijeta, (dosljedno) povezane s prazninom, posudit ćemo sluh primijenit ćemo svoj um na znanje, smatrat ćemo da su ta učenja preuzeta i svladana. ‘ Ovako, monahinje, trebali biste se uvježbati.
- Āṇi Sutta -
Proto byste, bhikkhusi, měli cvičit takto: „Budeme poslouchat promluvy takových diskurzů, kterými jsou slova Tathāgata, hluboká, hluboká ve smyslu vedoucí k světu, (důsledně) spojená s prázdnotou, půjčíme ucho, my uplatní naši mysl na znalosti, budeme považovat tato učení za přijatá a zvládnutá. “ Takto byste se, bhikkhusi, měli trénovat.
- Āṇi Sutta -
Derfor, bhikkhus, skal du træne således: ‘Vi vil lytte til udtalelsen af sådanne diskurser, der er ord fra Tathāgata, dybtgående, dybtgående i betydning, der fører ud over verden, (konsekvent) forbundet med tomhed, vi låner øre, vi vil anvende vores sind på viden, vil vi betragte den lære at blive taget op og mestret. ‘ Sådan skal du træne jer selv, bhikkhus.
- Āṇi Sutta -
Daarom, monniken, zou je als volgt moeten trainen: ‘We zullen luisteren naar de uiting van zulke verhandelingen die woorden zijn van de Tathagata, diepzinnig, diep van betekenis, leidend buiten de wereld, (consequent) verbonden met leegte, we zullen luisteren, we zullen onze geest op kennis richten, zullen we die leringen beschouwen als om te worden opgepakt en beheerst. ‘ Dit is hoe, monniken, jullie moeten trainen.
- Si Sutta -
Tial, bhikkhus, vi devas trejni tiel: ‘Ni aŭskultos la eldiron de tiaj paroladoj, kiuj estas vortoj de la Tathāgata, profundaj, profundaj laŭ signifo, kondukantaj preter la mondo, (konstante) ligitaj al malpleneco, ni pruntedonos, ni apliki nian menson al scio, ni konsideros tiujn instruojn kiel prenotajn kaj majstritajn. ‘ Jen kiel, monkoj, vi devas trejni vin mem.
- Āṇi Sutta -
Seetõttu, bhikkhus, peaksite treenima nii: „Kuulame selliste diskursuste lausumist, mis on Tathāgata sõnad, sügavad, sügava tähendusega, viivad maailmast väljapoole, (järjepidevalt) seotud tühjusega, me anname kõrva, me rakendame oma meelt teadmistele, peame neid õpetusi ülevõtmiseks ja omandamiseks. Nii peaksite, bhikkhus, ennast koolitama.
- Āṇi Sutta -
Samakatuwid, mga bhikkhus, dapat kang magsanay ng ganito: Makikinig kami sa pagsasalita ng mga nasabing diskurso na mga salita ng Tathāgata, malalim, malalim sa kahulugan, na humahantong sa kabila ng mundo, (palagiang) nauugnay sa kawalan, bibigyan natin ng tainga ilalapat ang ating isipan sa kaalaman, isasaalang-alang natin ang mga katuruang iyon na tatanggapin at pinagkadalubhasaan. ‘ Ganito, bhikkhus, dapat mong sanayin ang inyong sarili.
- Āṇi Sutta -
Siksi, bhikkhus, sinun tulisi kouluttaa näin: ‘Kuuntelemme sellaisten keskustelujen lausumista, jotka ovat Tathāgatan sanoja, syvällisiä, syvällisiä, syvällisiä, johtavia maailman ulkopuolelle, (johdonmukaisesti) yhteydessä tyhjyyteen, annamme korvan, me sovelletaan mielemme tietoon, katsomme näiden opetusten omaksutuksi ja hallittavaksi. ‘ Näin, bhikkhus, sinun tulisi kouluttaa itseäsi.
34) Classical French- Français classique,
- Āṇi Sutta -
Par conséquent, bhikkhus, vous devriez vous entraîner ainsi: “ Nous écouterons l’énoncé de tels discours qui sont des mots du Tathāgata, profonds, profonds de sens, menant au-delà du monde, (systématiquement) liés à la vacuité, nous prêterons l’oreille, nous appliquera notre esprit sur la connaissance, nous considérerons ces enseignements comme étant repris et maîtrisés. Voilà comment, bhikkhus, vous devez vous entraîner.
- Āṇi Sutta -
Dêrom, bhikkhus, soene jo sa moatte traine: ‘Wy sille harkje nei it uterjen fan sokke petearen dy’t wurden binne fan’ e Tathāgata, djip, djip yn betsjutting, dy’t bûten de wrâld liede, (konsekwint) ferbûn mei leechte, wy sille ear liene, wy sille ús geast tapasse op kennis, wy sille dy learingen beskôgje as opnommen en behearske. ‘ Dit is hoe’t jo josels moatte trene, bhikkhus.
- Āṇi Sutta -
Polo tanto, bhikkhus, debes adestrar así: ‘Escoitaremos o enunciado de tales discursos que son palabras do Tathāgata, profundas, profundas no significado, que levan máis alá do mundo, (consistentemente) conectadas ao baleiro, imos prestar oído, nós aplicaremos a nosa mente ao coñecemento, consideraremos que esas ensinanzas son asumidas e dominadas. ‘ Así é como, bhikkhus, debedes adestrarvos.
- ის სუტა -
ამიტომ, დიახ, თქვენ ასე უნდა ივარჯიშოთ: ‘ ჩვენი აზრი გამოიყენებს ცოდნას, გავითვალისწინებთ იმ სწავლებებს, რომლებიც უნდა იქნას გამოყენებული და ათვისებული. ასე უნდა ივარჯიშოთ, ბჰიხუს.
- Āṇi Sutta -
Deshalb, Bhikkhus, sollten Sie so trainieren: „Wir werden auf die Äußerung solcher Diskurse hören, die Worte des Tathāgata sind, tiefgreifend, tiefgreifend in der Bedeutung, über die Welt hinaus, (konsequent) verbunden mit Leere, wir werden Gehör leihen, wir Wenn wir uns auf Wissen konzentrieren, werden wir diese Lehren als aufgegriffen und beherrscht betrachten. ‘ So, Bhikkhus, solltest du dich trainieren.
- Σι Σούτα -
Γι ‘αυτό, bhikkhus, πρέπει να εκπαιδεύσετε έτσι: «Θα ακούσουμε την ομιλία τέτοιων λόγων που είναι λόγια του Tathāgata, βαθιά, βαθιά στην έννοια, που οδηγούν πέρα από τον κόσμο, (με συνέπεια) που συνδέονται με το κενό, θα δώσουμε αυτιά, εμείς θα εφαρμόσει το μυαλό μας στη γνώση, θα θεωρήσουμε ότι αυτές οι διδασκαλίες πρέπει να ληφθούν και να κυριαρχηθούν ». Με αυτόν τον τρόπο, μπίσκοι, πρέπει να εκπαιδεύεστε.
- Si સુત્તા -
તેથી, ભિખ્ખુસ, તમારે આ રીતે તાલીમ લેવી જોઈએ: ‘અમે આવા પ્રવચનોની વાતો સાંભળીશું, જે તાગગતનાં શબ્દો છે, ગહન, અર્થમાં ગહન, વિશ્વની બહાર દોરી જાય છે, (સતત) ખાલીપણું સાથે જોડાયેલા છે, આપણે કાન ઉધારીશું, આપણે જ્ knowledgeાન પર આપણા મનનો ઉપયોગ કરીશું, અમે તે ઉપદેશોને ધ્યાનમાં લેવામાં અને માસ્ટર કરવામાં આવશે. ‘ આ રીતે, ભિખુસ, તમારે પોતાને તાલીમ આપવી જોઈએ.
- Si Sutta -
Se poutèt sa, bhikkhus, ou ta dwe antrene konsa: ‘Nou pral koute pawòl la nan diskou sa yo ki se mo nan Tathāgata a, pwofon, pwofon nan siyifikasyon, ki mennen pi lwen pase mond lan, (toujou) konekte ak vid, nou pral prete zòrèy, nou pral aplike lide nou sou konesans, nou pral konsidere ansèyman sa yo kòm yo dwe pran ak metrize. ‘ Men ki jan, bhikkhus, ou ta dwe antrene tèt ou.
Āṇi Sutta -
Saboda haka, bhikkhus, ya kamata ku horar kamar haka: ‘Za mu saurari maganganun irin wadannan maganganu wadanda kalmomin Tathāgata ne, masu zurfin ma’ana, ma’ana, wadanda suke gaba da duniya, (a dunkule) masu alaka da fanko, za mu ba da bashi, za mu za mu yi amfani da hankalinmu kan ilimi, za mu yi la’akari da waɗannan koyarwar kamar yadda za a ɗauka su kuma ƙware. ‘ Wannan shine, bhikkhus, ya kamata ku horar da kanku.
- Āṇi Sutta -
No laila, e bhkkhus, pono ʻoe e hoʻomaʻamaʻa penei: e hoʻopili i ko mākou manaʻo i ka ʻike, e noʻonoʻo mākou i kēlā mau aʻo e lawe ʻia a haku ʻia. ‘ ʻO kēia pehea, e bhikkhus, e hoʻomaʻamaʻa iā ʻoukou iho.
- Si Sutta -
לכן, בהיקוס, עליכם להתאמן כך: ‘נקשיב לאמירה של שיחות כאלה שהן מילות התאתגאטה, עמוקות, עמוקות במשמעותן, המובילות אל מעבר לעולם, (באופן עקבי) הקשורות לריקנות, אנו נשען אוזן, אנו אנו מיישמים את דעתנו על הידע, אנו נחשיב את התורות הללו כאלו נלקחות ונשלטות. ‘ כך עליכם להתאמן, בהיקהוס.
- utइ सुत्ता -
इसलिए, भिक्खु, आपको इस प्रकार प्रशिक्षित करना चाहिए: ‘हम ऐसे प्रवचनों के उच्चारण के बारे में सुनेंगे जो ताथागट्टा शब्द हैं, गहरा, अर्थ में गहरा, दुनिया से परे, (लगातार) शून्यता से जुड़ा हुआ, हम कान उधार देंगे, हम हमारे दिमाग को ज्ञान पर लागू करेंगे, हम उन शिक्षाओं को अपनाएंगे और महारत हासिल करेंगे। ‘ यह है, कैसे, आप अपने आप को प्रशिक्षित करना चाहिए।
- Si Sutta -
Yog li ntawd, bhikkhus, koj yuav tsum qhia li no: ‘Peb yuav mloog cov lus tawm ntawm cov lus qhuab qhia zoo li ntawd yog cov lus ntawm Tathāgata, muaj txiaj ntsig, muaj txiaj ntsig hauv lub ntsiab lus, ua rau dhau ntawm lub ntiaj teb, (tsis tu ncua) txuas nrog khoob, peb yuav qev pob ntseg, peb yuav siv peb lub siab rau txoj kev paub, peb yuav txiav txim siab cov lus qhia ntawd kom ua raws li thiab coj los siv. Nov yog li cas, bhikkhus, koj yuav tsum cob qhia koj tus kheej.
- Āṇi Sutta -
Ezért, bhikkhus, így kell edzened: „Hallgatunk olyan beszédeket, amelyek a Tathāgata szavai, mélyek, mély jelentésűek, túlmutatnak a világon, (következetesen) kapcsolódnak az ürességhez. gondolatunkat a tudásra alkalmazza, ezeket a tanításokat úgy fogjuk tekinteni, mint amelyeket át kell sajátítani és el kell sajátítani. ” Így kell, bhikkhus, kiképezned magad.
- Āṇi Sutta -
Þess vegna, bhikkhus, ættir þú að þjálfa svona: ‘Við munum hlusta á framburð slíkra orðræða sem eru orð Tathagata, djúpstæð, djúpstæð merking, leiðandi út fyrir heiminn, (stöðugt) tengd tómi, við munum ljá eyra, við mun beita huga okkar á þekkingu, við munum líta á þessar kenningar sem teknar upp og valdið. ‘ Svona, bhikkhus, ættuð þið að þjálfa ykkur.
- Āṇi Sutta -
Yabụ, bhikkhus, ị kwesịrị ịzụ otu a: ‘Anyị ga-ege ntị n’okwu a nke okwu dị otú ahụ bụ okwu nke Tathāgata, nke miri emi, nke pụtara oke, na-eduga n’ofe ụwa, (na-eso) na enweghị isi, anyị ga-ebinye ntị, anyị ga-etinye uche anyị na ihe ọmụma, anyị ga-atụle nkuzi ndị a dịka a ga-ewere ha ma nweta ha. ‘ Nke a bụ otu, bhikkhus, unu kwesịrị ịzụ onwe unu.
49) Classical Indonesian-Bahasa Indonesia Klasik,
- Āṇi Sutta -
Oleh karena itu, para bhikkhu, kalian harus berlatih sebagai berikut: ‘Kami akan mendengarkan ucapan khotbah-khotbah semacam itu yang merupakan kata-kata dari Sang Tathāgata, mendalam, mendalam artinya, memimpin melampaui dunia, (secara konsisten) terhubung dengan kekosongan, kami akan menyimak, kami akan menerapkan pikiran kita pada pengetahuan, kita akan menganggap ajaran-ajaran itu untuk diambil dan dikuasai. ‘ Beginilah, para bhikkhu, Anda harus melatih diri Anda sendiri.
- Āṇi Sutta -
Dá bhrí sin, bhikkhus, ba cheart duit traenáil mar seo: ‘Éistfimid le huafás na ndioscúrsaí sin ar focail iad de chuid na Tathāgata, as cuimse, as cuimse ó thaobh brí, a threoraíonn níos faide ná an domhan, (go comhsheasmhach) a bhaineann le folúntas, tabharfaimid cluas dúinn, táimid cuirfidh muid ár n-intinn i bhfeidhm ar eolas, measfaimid go bhfuil na teachtaí sin le glacadh agus le máistreacht. ‘ Seo mar ba chóir duit, a bhkkhus, tú féin a oiliúint.
- Āṇi Sutta -
Pertanto, bhikkhu, dovresti allenarti in questo modo: ‘Ascolteremo l’espressione di tali discorsi che sono parole del Tathagata, profonde, di profondo significato, che conducono oltre il mondo, (costantemente) connesse con il vuoto, presteremo orecchio, noi applicheremo la nostra mente alla conoscenza, considereremo quegli insegnamenti come da riprendere e padroneggiare. ‘ Ecco come, bhikkhu, dovreste allenarvi.
— Su i Sutta —
したがって、ビフクス、
- Āṇi Sutta -
Mula, para bhikkhu, sampeyan kudune latihan mangkene: ‘Kita bakal ngrungokake wacana kaya ngono yaiku tembung saka Tathāgata, teges sing jero, jero banget, sing ngluwihi jagad iki, (terus-terusan) gegandhengan karo kekosongan, kita bakal ngrungokake, bakal ngetrapake pikiran kita ing ilmu, kita bakal nganggep piwulang kasebut kudu dijupuk lan dikuasai. ‘ Mangkene carane, bhikkhus, sampeyan kudu olahraga dhewe
- Āṇi ಸುತ -
ಆದ್ದರಿಂದ, ಭಿಕ್ಷುಸ್, ನೀವು ಹೀಗೆ ತರಬೇತಿ ನೀಡಬೇಕು: ‘ನಾವು ತಥಾಗತದ ಪದಗಳು, ಆಳವಾದ, ಅರ್ಥದಲ್ಲಿ ಆಳವಾದ, ಪ್ರಪಂಚವನ್ನು ಮೀರಿ ಮುನ್ನಡೆಸುವ, (ಸತತವಾಗಿ) ಖಾಲಿತನದೊಂದಿಗೆ ಸಂಪರ್ಕ ಹೊಂದಿದ ಇಂತಹ ಪ್ರವಚನಗಳನ್ನು ನಾವು ಕೇಳುತ್ತೇವೆ. ಜ್ಞಾನದ ಮೇಲೆ ನಮ್ಮ ಮನಸ್ಸನ್ನು ಅನ್ವಯಿಸುತ್ತದೆ, ನಾವು ಆ ಬೋಧನೆಗಳನ್ನು ಕೈಗೆತ್ತಿಕೊಂಡು ಮಾಸ್ಟರಿಂಗ್ ಎಂದು ಪರಿಗಣಿಸುತ್ತೇವೆ. ‘ ಈ ರೀತಿ, ಭಿಕ್ಷುಸ್, ನೀವೇ ತರಬೇತಿ ನೀಡಬೇಕು.
- Si Sutta -
Сондықтан, бикхус, сіз осылай жаттығуыңыз керек: ‘Біз тататагатаның сөздері, терең, мағынасы терең, әлемнен тысқары тұрған, бос нәрсемен байланысты дәйекті сөздерді тыңдайтын боламыз, біз құлақ саламыз, біз ақыл-ойымызды білімге жұмсаймыз, сол ілімдер қабылданған және игерілген деп санаймыз. ‘ Бхикхус, осылай жаттығу керек.
- អ៊ីយសូត្រ -
ដូច្នេះភិក្ខុអ្នកគួរបង្ហាត់បង្
- Āṇi Sutta -
Kubwibyo, bhikkhus, ugomba kwitoza gutya: ‘Tuzumva imvugo yizo disikuru arizo magambo ya Tathāgata, yimbitse, yimbitse mubisobanuro, iganisha ku isi, (idahwema) ifitanye isano nubusa, tuzatega ugutwi, twe tuzashyira mu bikorwa ibitekerezo byacu ku bumenyi, tuzareba izo nyigisho nk’izifatwa kandi zigende neza. ‘ Uku nuburyo, bhikkhus, ugomba kwitoza.
58) Classical Korean-고전 한국어,
https://www.buddha-vacana.org/
— Āṇi Sutta —
그러므로 비구 여러분, 당신은 이렇게 훈련해야합니다. 지식에 우리의 마음을 적용 할 것이고, 우리는 그 가르침을 받아들이고 숙달 할 것이라고 생각할 것입니다. ‘ 이것이 비구, 당신이 스스로 훈련하는 방법입니다.
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
https://www.buddha-vacana.org/
- Āṇi Sutta -
Ji ber vê yekê, bhikkhus, divê tu bi vî rengî perwerde bikî: dê hişê xwe li ser zanînê bi kar bînin, em ê wan hînkirinên ku têne destgirtin û serwer kirin bifikirin. ‘ Bi vî rengî, bhikkhus, divê hûn xwe perwerde bikin.
- Si Sutta -
Ошондуктан, бикхус, сиз мындай машыгууңуз керек: ‘Тататагатанын сөздөрү болгон, терең, терең маанидеги, дүйнөдөн ашып түшкөн, боштук менен байланышкан (ырааттуу) мындай дискурстардын сөздөрүн угабыз, кулак салабыз, биз акыл-эсибизди билимге колдонобуз, ошол окууларды кабыл алып, өздөштүргөн деп эсептейбиз. ‘ Бикхулар, ушундайча машыгышыңар керек.
61) Classical Lao-ຄລາສສິກລາວ,
https://www.buddha-vacana.org/
- ອິຈິສຸທາ -
ເພາະສະນັ້ນ, ທ່ານຄວນຝຶກແອບດັ່ງນີ້: ‘ພວກເຮົາຈະຟັງ ຄຳ ເວົ້າຂອງ ຄຳ ເວົ້າດັ່ງກ່າວແມ່ນ ຄຳ ເວົ້າຂອງເທບທິກາ, ມີຄວາມ ໝາຍ ເລິກເຊິ່ງ, ມີຄວາມ ໝາຍ ເລິກເຊິ່ງ, ນຳ ໜ້າ ໄປສູ່ໂລກ, (ຕິດຕໍ່) ຕິດພັນກັບຄວາມເປົ່າ, ພວກເຮົາຈະປ່ອຍຫູ, ຈະ ນຳ ໃຊ້ແນວຄິດຂອງພວກເຮົາກ່ຽວກັ
62) Classical Latin-LXII) Classical Latin,
https://www.buddha-vacana.org/
- Sutta ani -
Ideo bhikkhus, vos should instituendi ita: ‘Non et audi verba novissima eiusmodi quae verba in Tathagata, altum, altum videtur esse putarunt, ducit quam ex mundo, (stat), quae sunt vanitates, et non audias nos non applicare animum ad nostri scientiam, deliberabimus easdem cum conplerentur dies adsumptionis et dominatus amborum. Sic, bhikkhus tu exerceamini.
63) Classical Latvian-Klasiskā latviešu valoda,
https://www.buddha-vacana.org/
- Āṇi Sutta -
Tāpēc, bhikkhus, jums jāapmāca šādi: ‘Mēs klausīsimies tādu diskursu runāšanu, kas ir Tathāgatas vārdi, dziļi, dziļi nozīmīgi, kas ved ārpus pasaules, (pastāvīgi) saistīti ar tukšumu, mēs aizkustināsim, mēs izmantosim savu prātu zināšanām, mēs uzskatīsim, ka šīs mācības ir jāpieņem un jāapgūst. ” Šādi, bhikkhus, jums vajadzētu apmācīt sevi.
64) Classical Lithuanian-Klasikinė lietuvių kalba,
https://www.buddha-vacana.org/
- Āṇi Sutta -
Todėl, bhikkhus, turėtumėte mokytis taip: „Mes klausysimės tokių diskursų, kurie yra gilūs, gilios prasmės Tathāgatos žodžiai, vedantys už pasaulio ribų, (nuosekliai) susiję su tuštuma, kalbėsime, mes klausysime, mes pritaikysime savo mintis žinioms, laikysime, kad tie mokymai yra perimti ir įvaldyti “. Štai kaip, bhikkhus, turėtumėte mokytis.
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,
https://www.buddha-vacana.org/
- Āṇi Sutta -
Duerfir, bhikkhus, sollt Dir sou trainéieren: ‘Mir lauschteren d’Aussoe vun esou Discoursen, déi Wierder vun der Tathāgata sinn, déifgräifend, déifgräifend a Bedeitung, féieren iwwer d’Welt, (konsequent) verbonne mat Eidelheet, mir léinen Ouer, mir wäerte eise Geescht u Wëssen uwenden, mir wäerten dës Léiere betruechten als opgeholl a beherrscht ginn. ‘ Dëst ass, bhikkhus, Dir sollt Iech selwer trainéieren.
66) Classical Macedonian-Класичен македонски,
https://www.buddha-vacana.org/
- Sи Сута -
Затоа, бхикус, треба да тренираш на овој начин: „Weе го слушаме изговорот на таквите дискурси кои се зборови на Татагата, длабоки, длабоки по значење, водат надвор од светот, (постојано) поврзани со празнина, ние ќе го послушаме увото, ние ќе го примениме нашиот ум на знаење, ќе ги разгледаме тие учења како да бидат земени и совладани ‘. Така, бихку, треба да се обучите.
67) Classical Malagasy,класичен малгашки,
https://www.buddha-vacana.org/
- Āṇi Sutta -
Noho izany, ry bhikkhus, tokony hampiofana toy izao ianao: ‘Hihaino ny famelabelaran-kevitra toy izany izahay izay tenin’ny Tathāgata, lalina, lalina amin’ny heviny, mitarika an’izao tontolo izao, (mifandray hatrany) amin’ny fahabangana, hanongilan-tsofina isika hampihatra ny saintsika amin’ny fahalalana, isika dia hihevitra ireo fampianarana ireo ho raisina sy hofehezina. ‘ Izao no tokony hampiofananao, ry bhikkhus.
68) Classical Malay-Melayu Klasik,
https://www.buddha-vacana.org/
- Āṇi Sutta -
Oleh itu, para bhikkhu, anda harus berlatih dengan demikian: ‘Kami akan mendengarkan ucapan wacana seperti kata-kata Tathāgata, mendalam, mendalam makna, memimpin di luar dunia, (secara konsisten) berkaitan dengan kekosongan, kita akan meminjamkan telinga, kita akan menerapkan pemikiran kita pada pengetahuan, kita akan menganggap ajaran-ajaran itu harus diambil dan dikuasai. ‘ Beginilah, para bhikkhu, anda harus melatih diri.
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
https://www.buddha-vacana.org/
- Āṇi സുത്ത -
അതിനാൽ, ഭിക്ഷുക്കളേ, നിങ്ങൾ ഇങ്ങനെ പരിശീലിപ്പിക്കണം: ‘തത്തഗതയുടെ വാക്കുകൾ, അഗാധമായ, അർത്ഥത്തിൽ അഗാധമായ, ലോകത്തിനപ്പുറത്തേക്ക് നയിക്കുന്ന, (സ്ഥിരമായി) ശൂന്യതയുമായി ബന്ധപ്പെട്ടിരിക്കുന്ന അത്തരം പ്രഭാഷണങ്ങളുടെ ഉച്ചാരണം ഞങ്ങൾ ശ്രദ്ധിക്കും, ഞങ്ങൾ ചെവി നൽകും, ഞങ്ങൾ അറിവിൽ നമ്മുടെ മനസ്സ് പ്രയോഗിക്കും, ആ പഠിപ്പിക്കലുകൾ ഏറ്റെടുക്കാനും പ്രാവീണ്യം നേടാനും ഞങ്ങൾ പരിഗണിക്കും. ‘ ഇങ്ങനെയാണ്, ഭിക്ഷുക്കളേ, നിങ്ങൾ സ്വയം പരിശീലിപ്പിക്കണം.
70) Classical Maltese-Klassiku Malti,
https://www.buddha-vacana.org/
- Si Sutta -
Għalhekk, bhikkhus, għandek tħarreġ hekk: ‘Aħna se nisimgħu l-espressjoni ta’ diskorsi bħal dawn li huma kliem tat-Tathāgata, profondi, profondi fit-tifsira, li jwasslu lil hinn mid-dinja, (konsistentement) konnessi mal-vojt, aħna nagħtu widna, aħna se napplikaw moħħna fuq l-għarfien, aħna nikkunsidraw dak it-tagħlim bħala meħud u mħaddem. ‘ Dan huwa kif, Bhikkhus, għandek tħarreġ lilkom infuskom.
71) Classical Maori-Maori Maori
https://www.buddha-vacana.org/
- Āṇi Sutta -
No reira, bhikkhus, me whakangungu koe penei: ‘Ka whakarongo taatau ki nga korero o te Tathāgata, he hohonu, he hohonu te tikanga, e haere ana ki tua atu o te ao, (e hono tonu ana) ki te koretake, ka whakarongo tatou, tatou Ka uru o maatau whakaaro ki te matauranga, ka whakaaro maatau ki nga whakaakoranga e tika ana kia tangohia ake. ‘ Koinei te tikanga, bhikkhus, me whakangungu koutou.
- Si सुट्टा -
म्हणून, भिख्खूस, तुम्ही असे प्रशिक्षण घ्यावे: ‘आम्ही अशा प्रवचनांचे ऐकून घेऊया जे तागतगटाचे शब्द आहेत, प्रगल्भ आहेत, अर्थाने सखोल आहेत, जगाच्या पलीकडे अग्रगण्य आहेत, (सातत्याने) शून्यतेने जोडलेले आहेत, आम्ही कान देऊ, आम्ही आपले ज्ञान ज्ञानावर लागू करेल, त्या शिकवण्या आपण स्वीकारल्या पाहिजेत आणि त्या मानल्या पाहिजेत. अशा प्रकारे, भिख्खूस, तुम्ही स्वतःला प्रशिक्षित केले पाहिजे.
- Si Sutta -
Тиймээс, хуврагууд, та дараахь байдлаар сургах хэрэгтэй: ‘Тататагатагийн үгс, гүн гүнзгий, гүн гүнзгий утга агуулгатай, дэлхийгээс давсан, (хоосон байдалтай холбоотой) ийм яриаг бид сонсох болно, бид сонсох болно. оюун ухаанаа мэдлэг дээр ашиглах болно, эдгээр сургаалыг авч, эзэмшсэн гэж үзнэ. ‘ Биххусууд та нар өөрсдийгөө ингэж сургах хэрэгтэй.
- ဥတ္တရသီရိ -
ရဟန်းတို့ထို့ကြောင့်သင်သည်ဤသို့
- Si सुट्टा -
तसर्थ, भिख्खुस, तपाईले यस प्रकारको तालिम लिनु पर्छ: ‘हामी यस्तो प्रवचनको कुरा सुन्छौं जुन ताथगताका शब्दहरू हुन्, गहन, गहिरा अर्थपूर्ण, संसारभन्दा परको अगाडि, (निरन्तर) शून्यतासँग जोडिएको छ, हामी कान सुन्नेछौं, हामी ज्ञानमा हाम्रो दिमाग लागू गर्दछ, हामी ती शिक्षाहरू लिने र महारतको रूपमा विचार गर्नेछौं। ‘ यो कसरी हुन्छ, भिख्खुस, तपाईंले आफैलाई प्रशिक्षण दिनुपर्दछ।
- Āṇi Sutta -
Derfor, bhikkhus, bør du trene slik: ‘Vi vil lytte til uttalelsen av slike diskurser som er ord fra Tathāgata, dyp, dyp i betydning, som fører utover verden, (konsekvent) forbundet med tomhet, vi vil gi øre, vi vil bruke tankene våre på kunnskap, vil vi betrakte denne læren som tatt opp og mestret. ‘ Dette er hvordan, bhikkhus, dere skal trene dere.
- Āṇi Sutta -
ତେଣୁ, ଭିକ୍କସ୍, ତୁମେ ଏହିପରି ତାଲିମ ଦେବା ଉଚିତ୍: ‘ଆମେ ଏପରି ବକ୍ତବ୍ୟର ଉଚ୍ଚାରଣକୁ ଶୁଣିବା, ଯାହା ଟାଥଗାଟାର ଶବ୍ଦ, ଗଭୀର, ଅର୍ଥର ଗଭୀର, ବିଶ୍ beyond ର ବାହାରେ, (କ୍ରମାଗତ ଭାବରେ) ଶୂନ୍ୟତା ସହିତ ଜଡିତ, ଆମେ କାନ end ଣ ଦେବୁ, ଆମେ ଜ୍ଞାନ ଉପରେ ଆମର ମନ ପ୍ରୟୋଗ କରିବ, ଆମେ ସେହି ଶିକ୍ଷାଗୁଡ଼ିକୁ ଗ୍ରହଣ କରାଯିବ ଏବଂ ବିଚାର କରିବୁ ବୋଲି ବିଚାର କରିବୁ। ‘ ଏହିପରି, ଭିକ୍କସ୍, ତୁମେ ନିଜକୁ ତାଲିମ ଦେବା ଉଚିତ୍ |
- Si سوټا -
نو ځکه ، بخخوس ، تاسو باید دا ډول روزنه ورکړئ: موږ به د داسې خبرو اترو تکرار وکړو چې د تاتګاتا خبرې دي ، ژورې او ژورې معنی لري ، له نړۍ هاخوا مخکښ دی ، (په دوامداره توګه) له تشو سره تړل شوی ، موږ به غوږ ونیسو ، موږ موږ به خپل ذهن په پوهې باندې پلي کړو ، موږ به دا ښوونې په پام کې ونیسو چې په پام کې ونیول شي او ماسټر شي. ‘ دا څنګه دی ، بخخوس ، تاسو باید ځان وروزو.
- Si Sutta -
بنابراین ، بهخخوس ، شما باید به این ترتیب آموزش دهید: ذهن ما را بر دانش بکار می بندد ، ما این آموزه ها را به کار گرفته و تسلط خواهیم یافت. اینگونه است که ، بهخخوس ، شما باید خود را آموزش دهید.
- Āṇi Sutta -
Dlatego, mnisi, powinniście ćwiczyć w ten sposób: “ Będziemy słuchać wypowiedzi takich dyskursów, które są słowami Tathagaty, głębokimi, głębokimi w znaczeniu, prowadzącymi poza świat, (konsekwentnie) związanymi z pustką, posłuchamy, będziemy Skoncentrujemy nasz umysł na wiedzy, rozważymy te nauki jako przyjęte i opanowane ”. W ten sposób, mnisi, powinniście się trenować.
- Āṇi Sutta -
Portanto, bhikkhus, vocês devem treinar assim: ‘Ouviremos a pronúncia de tais discursos que são palavras do Tathagata, profundas, profundas em significado, conduzindo além do mundo, (consistentemente) conectadas com o vazio, nós daremos ouvidos, nós aplicaremos nossa mente no conhecimento, consideraremos esses ensinamentos como a serem adotados e dominados. ‘ É assim que, bhikkhus, vocês devem se treinar.
- Si ਸੁਤਾ -
ਇਸ ਲਈ, ਭਿੱਖੁਸ, ਤੁਹਾਨੂੰ ਇਸ ਤਰ੍ਹਾਂ ਸਿਖਲਾਈ ਦੇਣੀ ਚਾਹੀਦੀ ਹੈ: ‘ਅਸੀਂ ਇਸ ਤਰ੍ਹਾਂ ਦੇ ਭਾਸ਼ਣ ਸੁਣਾਂਗੇ ਜੋ ਤੱਤਗੱਤੇ ਦੇ ਸ਼ਬਦ ਹਨ, ਅਰਥਾਂ ਵਿਚ ਡੂੰਘੇ, ਡੂੰਘੇ, ਸੰਸਾਰ ਤੋਂ ਪਰ੍ਹੇ, (ਨਿਰੰਤਰ) ਖਾਲੀਪਨ ਨਾਲ ਜੁੜੇ ਹੋਏ, ਅਸੀਂ ਕੰਨ ਲਵਾਂਗੇ, ਅਸੀਂ ਗਿਆਨ ‘ਤੇ ਆਪਣਾ ਮਨ ਲਾਗੂ ਕਰਾਂਗੇ, ਅਸੀਂ ਉਨ੍ਹਾਂ ਸਿੱਖਿਆਵਾਂ’ ਤੇ ਵਿਚਾਰ ਕਰਾਂਗੇ ਜਿਨ੍ਹਾਂ ਨੂੰ ਅਪਣਾਇਆ ਅਤੇ ਮਾਹਰ ਬਣਾਇਆ ਜਾਵੇ. ‘ ਇਸ ਤਰ੍ਹਾਂ, ਭਿੱਖੁਸ, ਤੁਹਾਨੂੰ ਆਪਣੇ ਆਪ ਨੂੰ ਸਿਖਲਾਈ ਦੇਣੀ ਚਾਹੀਦੀ ਹੈ.
- Āṇi Sutta -
Prin urmare, bhikkhus, ar trebui să vă antrenați astfel: „Vom asculta rostirea unor astfel de discursuri care sunt cuvinte ale Tathāgata, profunde, profunde în sens, care conduc dincolo de lume, (în mod constant) legate de goliciune, vom acorda urechi, vom ne vom aplica mintea asupra cunoașterii, vom considera acele învățături ca fiind preluate și stăpânite. ‘ Așa ar trebui, bhikkhus, să vă antrenați.
- i Sutta -
Поэтому, монахи, вы должны тренироваться так: «Мы будем слушать произнесение таких бесед, которые являются словами Татхагаты, глубокими, глубокими по значению, ведущими за пределы мира, (постоянно) связанными с пустотой, мы будем прислушиваться, мы приложим свой ум к знанию, мы будем рассматривать эти учения как подлежащие усвоению ». Вот как, монахи, вы должны тренировать себя.
- Āṇi Sutta -
O le mea lea, bhikkhus, oe tatau ona toleniga faʻapea: ‘O le a matou faʻalogo i le tautala atu o ia aʻoaʻoga ia o upu a le Tathāgata, loloto, loloto i uiga, taʻitaʻi i tala atu o le lalolagi, (i taimi uma) fesoʻotaʻi ma le gaogao, tatou o le a faʻalogo, tatou o le a faʻatatau lo tatou mafaufau i le poto, o le a tatou mafaufau i na aʻoaʻoga e tatau ona avea ma aʻoaʻoina. ‘ Lenei auala, bhikkhus, oe tatau ona toleniina oe lava.
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— Āṇइ षुत्त —
ठेरेfओरे, भिक्खुस्, योउ स्होउल्द् त्रैन् थुसः ‘Wए wइल्ल् लिस्तेन् तो थे उत्तेरन्चे ओf सुच्ह् दिस्चोउर्सेस् wहिच्ह् अरे wओर्द्स् ओf थे टथ्āगत, प्रोfओउन्द्, प्रोfओउन्द् इन् मेअनिन्ग्, लेअदिन्ग् बेयोन्द् थे wओर्ल्द्, (चोन्सिस्तेन्त्ल्य्) चोन्नेच्तेद् wइथ् एम्प्तिनेस्स्, wए wइल्ल् लेन्द् एअर्, wए wइल्ल् अप्प्ल्य् ओउर् मिन्द् ओन् क्नोwलेद्गे, wए wइल्ल् चोन्सिदेर् थोसे तेअच्हिन्ग्स् अस् तो बे तकेन् उप् अन्द् मस्तेरेद्.’ ठिस् इस् होw, भिक्खुस्, योउ स्होउल्द् त्रैन् योउर्सेल्वेस् सैद् थे Bउद्ध
- Āṇi Sutta -
Mar sin, bhikkhus, bu chòir dhut trèanadh mar seo: ‘Èistidh sinn ri aithris nan deasbadan sin a tha nam faclan den Tathāgata, domhainn, domhainn ann am brìgh, a’ leantainn taobh a-muigh an t-saoghail, (gu cunbhalach) ceangailte ri falamh, bheir sinn iasad don chluas, sinn cuiridh sinn ar n-inntinn an sàs ann an eòlas, beachdaichidh sinn air na teagasg sin mar a bhith air an togail agus air am maighstireachd. ‘ Seo mar, buikkhus, bu chòir dhut thu fhèin a thrèanadh.
- Ани Сутта -
Стога, монахиње, требали бисте тренирати овако: „Слушаћемо изговор таквих говора који су речи Татхагате, дубоке, дубоке у значењу, које воде изван света, (доследно) повезане са празнином, послушаћемо, примењиваћемо свој ум на знање, сматраћемо да су та учења преузета и савладана. ‘ Овако, монахиње, треба да се обучавате.
- Si Sutta -
Ka hona, bhikkhus, o lokela ho ikoetlisa ka tsela ena: ‘Re tla mamela lipuo tsa lipuo tse joalo tsa mantsoe a Tathāgata, a tebileng, a tebileng moelelo, a etelletseng pele ho feta lefats’e, (a sa fetoheng) a hokahantsoeng le lefeela, re tla mamela, re mamele. re tla beha likelello tsa rona tsebong, re tla nahana hore lithuto tseo li lokela ho nkuoa le ho tseba. Ke kamoo, bhikkhus, o lokelang ho ikoetlisa kateng.
- Si Sutta -
Naizvozvo, bhikkhus, iwe unofanirwa kudzidzisa seizvi: ‘Tichateerera kutaura kwehurukuro dzakadai ari mazwi eTathāgata, akadzika, akadzama mune revo, anotungamira kupfuura pasirese, (nguva dzose) akabatana nekusava nebasa, isu tinokweretesa, isu tichaisa pfungwa dzedu paruzivo, tichafunga dzidziso idzodzo sekutorwa nekugona. ‘ Aya ndiwo maitiro, bhikkhus, iwe unofanirwa kuzvirovedza
- Āṇ سٽا -
تنهن ڪري ، ڀاخس ، توهان کي اهڙيءَ طرح تربيت ڪرڻ گهرجي: ‘اسان اهڙن خيالن جو ويچار ٻڌندا سين ، جيڪي تاتهاگ جا لفظ آهن ، معنى ۾ گہرے ، گہرے معنيٰ ۾ ، دنيا کان اڳتي هلي رهيا آهن ، (مسلسل) خالي سان ڳن connectedيل آهن ، اسان ڪن قرض ڏينداسين ، اسان جي دماغ علم تي لاڳو ڪنداسين ، اسان انهن تعليمات تي غور ڪيو ويندو جيئن انهن کي وٺڻ ۽ بهتر هئڻ گهرجي. شيخ ، توهان کي پاڻ کي تربيت ڏيڻ گهرجي.
- සූ සූටා -
එබැවින් භික්ෂූන් වහන්ස, ඔබ මෙසේ පුහුණු කළ යුතුය: ‘තථාගතයන් වහන්සේගේ වචන, ගැඹුරු, අර්ථයෙන් ගැඹුරු, ලෝකයෙන් ඔබ්බට දිවෙන, (නිරතුරුවම) හිස්බව හා බැඳී ඇති, එවැනි කතිකාවන්හි වචනවලට අපි සවන් දෙන්නෙමු. දැනුම කෙරෙහි අපගේ මනස යොදන අතර, එම ඉගැන්වීම් ප්රගුණ කළ යුතු යැයි අපි සලකමු. ‘ භික්ෂූන් වහන්සේලා ඔබ පුහුණු කළ යුත්තේ මේ ආකාරයට ය.
- Āṇi Sutta -
Preto by ste mali, bhikkhus, trénovať takto: „Budeme počúvať prednes takých diskurzov, ktoré sú slovami Tathágaty, hlbokého, hlbokého významu, vedúceho za svet, (dôsledne) spojeného s prázdnotou, budeme požičiavať ucho, my použijeme svoju myseľ na vedomosti, budeme považovať tieto učenia za prevzaté a zvládnuté. ““ Takto by ste sa, bhikkhus, mali trénovať.
- Si Sutta -
Zato bi morali menihi trenirati tako: „Prisluhnili bomo izgovarjanju takšnih diskurzov, ki so besede Tatagate, globoke, globoke v smislu, ki vodijo izven sveta, (dosledno) povezane s praznino, prisluhnili bomo, bomo uporabili svoj um na znanju, bomo te nauke obravnavali kot prevzete in obvladane. “ Tako bi se morali, menihi, trenirati.
- Āṇi Sutta -
Sidaa darteed, bhikkhus, waa inaad ku tababartaa sidan: ‘Waxaan dhagaysan doonnaa hadalka ka soo baxa hadaladaas oo ah ereyo Tathāgata ah, oo qoto dheer, macno xeel dheer leh, oo ka sarreeya adduunka, Maskaxdeenna ayaan ugu adeegi doonnaa aqoonta, waxaan u tixgelin doonnaa waxbaristaas sidii loo qaadan lahaa loona baran lahaa. ‘ Tani waa sida, bhikkhus, waa inaad naftiinna u tababartaan.
- Āṇi Sutta -
Por lo tanto, bhikkhus, deben entrenarse así: ‘Escucharemos la pronunciación de tales discursos que son palabras del Tathagata, profundas, de significado profundo, que conducen más allá del mundo, (consistentemente) conectadas con la vacuidad, prestaremos oído, aplicaremos nuestra mente en el conocimiento, consideraremos esas enseñanzas como para ser asumidas y dominadas ‘. Así es como, bhikkhus, deben entrenarse.
- Āṇi Sutta -
Kusabab kitu, bhikkhus, anjeun kedah ngalatih sapertos kieu: ‘Kami bakal ngupingkeun biantara biantara sapertos kecap tina Tathāgata, jero pisan, jero artina, ngarah ka luar dunya, (sacara konsistén) dikaitkeun sareng kakosongan, kami bakal ngupingkeun, kami bakal nerapkeun pikiran urang kana élmu, urang bakal nganggap ajaran éta sakumaha anu kedah dicandak sareng dikuasai. ‘ Kieu carana, bhikkhus, anjeun kedah ngalatih diri.
- Si Sutta -
Kwa hivyo, bhikkhus, unapaswa kufundisha hivi: ‘Tutasikiliza matamko ya hotuba kama hizi ambazo ni maneno ya Tathāgata, ya kina, yenye maana kubwa, inayoongoza zaidi ya ulimwengu, (mara kwa mara) iliyounganishwa na utupu, tutasikiliza, tutatumia akili yetu juu ya maarifa, tutazingatia mafundisho hayo kama yatakayochukuliwa na kutunzwa. Hivi ndivyo, bhikkhus, unapaswa kujizoeza.
- Āṇi Sutta -
Därför, bhikkhus, bör du träna så: ‘Vi kommer att lyssna till uttalandet av sådana diskurser som är ord från Tathāgata, djupa, djupa i betydelse, som leder bortom världen, (konsekvent) kopplade till tomhet, vi kommer att låna öra, vi kommer att tillämpa vårt sinne på kunskap, kommer vi att betrakta den läran som att den tas upp och behärskas. ‘ Så här ska du träna er.
- Si Sutta -
Аз ин рӯ, биҳикусҳо, шумо бояд чунин омӯзиш диҳед: ‘Мо ба суханони чунин нутқҳо гӯш хоҳем дод, ки калимаҳои Тататата мебошанд, амиқ, амиқ ва дорои маънои олӣ, берун аз ҷаҳон, (пайваста) бо холи алоқаманд, мо гӯш хоҳем кард, мо ақли худро ба дониш татбиқ хоҳем кард, мо ин таълимотро қабул ва азхуд кунем. ‘ Бхикхус, шумо бояд худро чунин омӯзонед.
- Āṇi சுட்டா -
ஆகையால், பிக்குகளே, நீங்கள் இவ்வாறு பயிற்சியளிக்க வேண்டும்: ‘இதுபோன்ற சொற்பொழிவுகளின் சொற்களை நாங்கள் கேட்போம், அவை ததகதாவின் சொற்கள், ஆழமானவை, அர்த்தத்தில் ஆழமானவை, உலகத்தைத் தாண்டி வழிநடத்துகின்றன, (தொடர்ந்து) வெறுமையுடன் இணைக்கப்பட்டுள்ளன, நாங்கள் காது கொடுப்போம், நாங்கள் அறிவின் மீது நம் மனதைப் பயன்படுத்துவோம், அந்த போதனைகளை எடுத்துக்கொள்வதற்கும் தேர்ச்சி பெறுவதற்கும் நாங்கள் கருதுவோம். ‘ இப்படித்தான், பிக்குகளே, நீங்களே பயிற்சி பெற வேண்டும்.
- Āṇi Сутта -
Шуңа күрә, биххус, сез болай өйрәтергә тиеш: ‘Без Татāгата сүзләре, тирән, тирән мәгънәле, дөньядан читкә алып барган, (эзлекле) бушлык белән бәйләнгән, мондый тыңлауларны тыңларбыз, без колак салырбыз, без акылыбызны белемгә кулланачак, без бу тәгълиматларны үзләштерербез һәм үзләштерербез дип санарбыз. ‘ Менә шулай, биххус, сез үзегезне өйрәтергә тиеш.
- Āṇi సుత్తా -
అందువల్ల, భిక్షువులారా, మీరు ఈ విధంగా శిక్షణ ఇవ్వాలి: ‘తథాగట యొక్క పదాలు, లోతైనవి, అర్థంలో లోతైనవి, ప్రపంచానికి మించినవి, (స్థిరంగా) శూన్యతతో అనుసంధానించబడినవి, మేము చెవికి అప్పు ఇస్తాము, జ్ఞానంపై మన మనస్సును వర్తింపజేస్తుంది, మేము ఆ బోధలను స్వాధీనం చేసుకుని, ప్రావీణ్యం పొందినట్లుగా భావిస్తాము. ‘ ఈ విధంగా, భిక్షూస్, మీరు మీరే శిక్షణ పొందాలి.
- i Sutta -
ดังนั้นคุณจึงควรฝึกอบรมภิกษุณี: ‘เราจะฟังคำพูดของวาทกรรมดังกล่าวซึ่งเป็นคำพูดของTathāgataที่ลึกซึ้งมีความหมายลึกซึ้งนำไปไกลกว่าโลก (อย่างต่อเนื่อง) เกี่ยวกับความว่างเปล่าเราจะให้ยืมหูเรา จะใช้ความคิดของเราเกี่ยวกับความรู้เราจะพิจารณาคำสอนเหล่านั้นว่าได้รับการยอมรับและเข้าใจ ‘ นี่คือวิธีการที่คุณควรฝึกฝนตัวเอง
- Āṇi Sutta -
Bu nedenle, bhikkhus, şu şekilde eğitmelisiniz: ‘Tathāgata’nın derin, anlam bakımından derin, dünyanın ötesine götüren, (sürekli olarak) boşlukla bağlantılı sözleri olan bu tür söylemlerin ifadelerini dinleyeceğiz, kulak vereceğiz, biz zihnimizi bilgiye uygulayacağız, bu öğretilerin benimsenmesi ve ustalaşılması gerektiğini düşüneceğiz. ‘ İşte böyle, bhikkhus, kendinizi eğitmelisiniz.
- Āṇi Sutta -
Şonuň üçin, bikhus, siz şeýle tälim bermelisiňiz: ‘Tathāgatanyň sözleri, çuňňur, manysy çuň, dünýäden daşgary, (boşluk bilen baglanyşykly) sözleri diňläris, gulak asarys, biz aňymyzy bilimde ulanarys, şol taglymatlary öwreneris we öwreneris “. Ine, baghus, özüňizi türgenleşdirmeli.
- Si Sutta -
Тому, бхікху, ви повинні тренуватися так: “ Ми будемо слухати вимови таких дискурсів, які є словами Татхагати, глибокими, глибокими за значенням, що ведуть за межі світу, (послідовно) пов’язаними з порожнечею, ми будемо слухати, ми застосуємо наш розум до знань, ми будемо вважати ці вчення такими, що їх слід засвоїти і засвоїти ‘’. Ось як, бхікху, ви повинні тренуватися.
- Si سوٹا -
لہذا ، بھکھوس ، آپ کو اس طرح کی تربیت دی جانی چاہئے: ‘ہم اس طرح کے تقاریر کی بات کو سنیں گے جو تتگاتا کے الفاظ ہیں ، گہرا ، گہرا معنی میں ، دنیا سے آگے کی طرف جانے والے ، (مستقل طور پر) خالی پن کے ساتھ جڑے ہوئے ہیں ، ہم کان دھاریں گے ، ہم علم پر اپنا ذہن استعمال کریں گے ، ہم ان تعلیمات پر عمل پیرا ہوں گے اور اس میں مہارت حاصل کریں گے۔ ‘ اس طرح ، بھکشو ، آپ کو خود تربیت کرنی چاہئے۔
- Suti Sutta -
شۇڭلاشقا ، بىخخۇس ، سىز مۇنداق مەشىق قىلىشىڭىز كېرەك: ‘بىز بۇ خىل نۇتۇقلارنىڭ سۆزىنى ئاڭلايمىز ، يەنى تاتگاتانىڭ سۆزى چوڭقۇر ، مەنىسى چوڭقۇر ، دۇنيادىن ھالقىپ ، (ئىزچىل) قۇرۇقلۇق بىلەن باغلانغان ، بىز قۇلاق سالىمىز ، بىز كاللىمىزنى بىلىمگە تەدبىقلايمىز ، بىز بۇ تەلىماتلارنى قوبۇل قىلىنغان ۋە ئىگىلىگەن دەپ قارايمىز ». بىخخۇس ، مانا بۇ ئۆزىڭىزنى مەشىق قىلىشىڭىز كېرەك.
- Sutta Sutta -
Shuning uchun, bhikxuslar, siz shunday mashq qilishingiz kerak: ‘Biz tatagata so’zlari bo’lgan, chuqur, ma’nosi chuqur, dunyodan tashqariga chiqadigan, (doimiy ravishda) bo’shliq bilan bog’liq bo’lgan bunday nutqlarni tinglaymiz, quloq solamiz, biz aqlimizni bilimga sarflaymiz, biz ushbu ta’limotlarni qabul qilingan va o’zlashtirilgan deb hisoblaymiz. ‘ Mana shunday, bxikxuslar, siz o’zingizni mashq qilishingiz kerak.
- Āṇi Sutta -
Vì vậy, này các Tỳ khưu, các bạn nên rèn luyện như vậy: ‘Chúng ta sẽ lắng nghe lời nói của những bài kinh này là những lời của Tathāgata, sâu xa, có ý nghĩa sâu xa, vượt ra ngoài thế gian, (nhất quán) liên hệ với tánh không, chúng ta sẽ lắng tai, chúng ta. sẽ áp dụng tâm trí của chúng ta vào kiến thức, chúng ta sẽ coi những lời dạy đó như được tiếp thu và làm chủ. ‘ Đây là cách, này các Tỳ kheo, các bạn nên tự rèn luyện mình.
- Āṇi Sutta -
Felly, bhikkhus, dylech chi hyfforddi felly: ‘Byddwn yn gwrando ar draethawd disgyrsiau o’r fath sy’n eiriau’r Tathāgata, dwys, dwys eu hystyr, yn arwain y tu hwnt i’r byd, (yn gyson) yn gysylltiedig â gwacter, byddwn yn rhoi benthyg clust, ni yn cymhwyso ein meddwl ar wybodaeth, byddwn yn ystyried bod y ddysgeidiaeth honno’n cael ei defnyddio a’i meistroli. ‘ Dyma sut, bhikkhus, y dylech chi hyfforddi’ch hun.
-I Sutta -
Ke ngoko, bhikkhus, kufuneka uqeqeshe ngolu hlobo: ‘Siza kuphulaphula intetho yezo ntetho zingamagama e-Tathāgata, enzulu, enentsingiselo enzulu, ekhokelela ngaphaya kwehlabathi, (ngokungaguquguqukiyo) enxulunyaniswe nokungenanto, siya kunika indlebe, siya siya kubeka ingqondo yethu kulwazi, siya kuthi siqwalasele ezo mfundiso ukuba zithathelwe phezulu kwaye zilungele. ‘ Ngale ndlela, bhikkhus, kufuneka uziqeqeshe.
- Āṇi Sutta -
דעריבער, בהיקכוס, איר זאָל באַן אַזוי: ‘מיר וועלן הערן צו די אַטעראַנס פון אַזאַ דיסקאָרסיז וואָס זענען ווערטער פון די טאַטהאַגאַטאַ, טיף, טיף אין טייַטש, לידינג ווייַטער פון דער וועלט, (קאַנסיסטאַנטלי) פארבונדן מיט עמפּטינאַס, מיר וועלן אַנטלייַען אויער, מיר מיר וועלן נוצן אונדזער מיינונג אויף וויסן, מיר וועלן באַטראַכטן די לערנונגען ווי גענומען און מאַסטערד. ‘ דאָס איז ווי איר זאָלן באַן זיך.
- Āṇi Sutta -
Nitorinaa, bhikkhus, o yẹ ki o kọ ni bayi: ‘A yoo tẹtisi ọrọ ti iru awọn ọrọ bẹ eyiti o jẹ awọn ọrọ ti Tathāgata, ti o jinlẹ, ti o jinlẹ ni itumọ, ti o kọja ni agbaye, (nigbagbogbo) ti o ni asopọ pẹlu ofo, a yoo fi eti si, a yoo lo ọkan wa lori imọ, a yoo ṣe akiyesi awọn ẹkọ wọnyẹn lati gba ati ni oye. ‘ Eyi ni bii, bhikkhus, o yẹ ki o kọ ara yin.
- I-Sutta -
Ngakho-ke, bhikkhus, kufanele uziqeqeshe ngale ndlela: ‘Sizolalela okushiwo izinkulumo ezinjalo okungamazwi weTathāgata, ajulile, ajulile anencazelo, ahola phambili komhlaba, (ngokungaguquki) axhumene nobuze, sizolalela, sizogxilisa ingqondo yethu olwazini, sizobheka lezo zimfundiso njengezizothathwa futhi zenziwe kahle. ‘ Nakhu ukuthi, bhikkhus, kufanele uziqeqeshe.
Buddhist Music for Sleeping and deep Relaxation | Buddha music meditation
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How many languages are there in the world?
number is constantly in flux, because we’re learning more about the
world’s languages every day. And beyond that, the languages themselves
are in flux. They’re living and dynamic, spoken by communities whose
lives are shaped by our rapidly changing world. This is a fragile time:
Roughly 40% of languages are now endangered, often with less than 1,000
speakers remaining. Meanwhile, just 23 languages account for more than
half the world’s population.
When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language/
which are the same. Buddha spoke in Magadhi. All the 7111 languages and
dialects are off shoot of Classical Magahi Magadhi. Hence all of them
are Classical in nature (Prakrit) of Human Beings, just like all other
living speices have their own naturallanguages for communication. 116
languages are translated by
https://translate.google.com
04) Classical Hela Basa (Hela Language),
25) Classical Croatian-Klasična hrvatska, 115) Classical Yoruba-Yoruba Yoruba, 116) Classical Zulu-I-Classical Zulu
05) Classical Pāḷi
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans
09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,
21) Classical Chichewa-Chikale cha Chichewa,
22) Classical Chinese (Simplified)-古典中文（简体）,
23) Classical Chinese (Traditional)-古典中文（繁體）,
24) Classical Corsican-Corsa Corsicana,
26) Classical Czech-Klasická čeština,
27) Classical Danish-Klassisk dansk,Klassisk dansk,
28) Classical Dutch- Klassiek Nederlands,
29) Classical English,Roman
30) Classical Esperanto-Klasika Esperanto,
31) Classical Estonian- klassikaline eesti keel,
32) Classical Filipino klassikaline filipiinlane,
33) Classical Finnish- Klassinen suomalainen,
34) Classical French- Français classique,
35) Classical Frisian- Klassike Frysk,
36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,
42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,
44) Classical Hebrew- עברית קלאסית
45) Classical Hmong- Lus Hmoob,
46) Classical Hungarian-Klasszikus magyar,
47) Classical Icelandic-Klassísk íslensku,
48) Classical Igbo,Klassískt Igbo,
49) Classical Indonesian-Bahasa Indonesia Klasik,
50) Classical Irish-Indinéisis Clasaiceach,
51) Classical Italian-Italiano classico,
52) Classical Japanese-古典的なイタリア語,
53) Classical Javanese-Klasik Jawa,
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
55) Classical Kazakh-Классикалық қазақ,
56) Classical Khmer- ខ្មែរបុរាណ,
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
60) Classical Kyrgyz-Классикалык Кыргыз,
61) Classical Lao-ຄລາສສິກລາວ,
62) Classical Latin-LXII) Classical Latin,
63) Classical Latvian-Klasiskā latviešu valoda,
64) Classical Lithuanian-Klasikinė lietuvių kalba,
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,
66) Classical Macedonian-Класичен македонски,
67) Classical Malagasy,класичен малгашки,
68) Classical Malay-Melayu Klasik,
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-क्लासिकल माओरी,
73) Classical Mongolian-Сонгодог Монгол,
74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Norwegian-Klassisk norsk,
79) Classical Persian-کلاسیک فارسی
80) Classical Polish-Język klasyczny polski,
81) Classical Portuguese-Português Clássico,
82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
83) Classical Romanian-Clasic românesc,
84) Classical Russian-Классический русский,
85) Classical Samoan-Samoan Samoa,
86) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
89) Classical Sesotho-Seserbia ea boholo-holo,
90) Classical Shona-Shona Shona,
91) Classical Sindhi,
92) Classical Sinhala-සම්භාව්ය සිංහල,
93) Classical Slovak-Klasický slovenský,
94) Classical Slovenian-Klasična slovenska,
95) Classical Somali-Soomaali qowmiyadeed,
96) Classical Spanish-Español clásico,
97) Classical Sundanese-Sunda Klasik,
98) Classical Swahili,Kiswahili cha Classical,
99) Classical Swedish-Klassisk svensk,
100) Classical Tajik-тоҷикӣ классикӣ,
101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
104) Classical Thai-ภาษาไทยคลาสสิก,
105) Classical Turkish-Klasik Türk,
108) Classical Urdu- کلاسیکی اردو
111) Classical Vietnamese-Tiếng Việ
113) Classical Xhosa-IsiXhosa zesiXhosa,
114) Classical Yiddish- קלאסישע ייִדיש
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UPASAKA JAGATHEESAN CHANDRASEKHARAN
Spastics Societies of Karnataka
Centre for Developmental Disabilities
No.31, 5th Cross, Off - 5th Main, Indiranagar 1st Stage.
Bengaluru - 560 038. Tele: +91 (0) 4074 5900 / 901 / 902
(D) 40745906 Fax : +91 (80) 4074 5903 Mob : 94483833309
E-mail :- office@
Website :- spasticssocietyofkarnataka.org
gm@spasticssocietyofkarnataka.
For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.
KUSHINARA NIBBANA BHUMI PAGODA-It
is a 18 feet Dia All White Pagoda with a table or, but be sure
to having above head level based on the usual use of the room. in
116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka in Buddha’s own words and Important Places like
Lumbini, Bodh gaya, Saranath, Kushinara, Etc., in 3D 360 degree circle vision akin
to Circarama
At
WHITE HOME
668, 5A main Road, 8th Cross, HAL III Stage,
Prabuddha Bharat Puniya Bhumi Bengaluru
Magadhi Karnataka State
PRABUDDHA BHARAT
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language/
which are the same. Buddha spoke in Magadhi. All the 7111 languages and
dialects are off shoot of Classical Magahi Magadhi. Hence all of them
are Classical in nature (Prakrit) of Human Beings, just like all other
living speices have their own naturallanguages for communication. 116
languages are translated by
https://translate.google.com
Please Visit and post to:
https://www.buddha-vacana.org/
in 29) Classical English,08) Classical Afrikaans– Klassieke Afrikaans,09) Classical Albanian-Shqiptare klasike,10) Classical Amharic-አንጋፋዊ አማርኛ,11) Classical Arabic-اللغة العربية الفصحى
this time with Lots n Lots of Metta Your Appa & Amma are sharing a
best anniversary wishes. A wοnderful couple, sο kind at Ηeart so much
Ιn compassion , may your relationship with our daughter Banu Rekha the
modern Manimegali with Akshyapatra always feeding the hungry for their
happiness, welfare and peace birthday on 30-9-2020 stay strong and Τrue,
Τhese are our Αnniversary Wishes for both of you. Oυr daughter and
sοn-in-law are the best Κids in this wοrld. We wish Υou both so mυch and
we want to always see yοu smiling. Cheers tο your togetherness along
with your wonderful sons Tushar and Harshith.
Birthday My Lovely Son-in-law Dear Son-in-law Best wishes for an
amazing year ahead. May God bless you with unlimited happiness
throughout the year. I’…
அன்புள்ள மருமகன்
ஒரு அற்புதமான ஆண்டிற்கு வாழ்த்துக்கள்.
விழிப்புணர்வுடன் விழித்தெழுந்தவர் ஆண்டு முழுவதும் வரம்பற்ற மகிழ்ச்சியுடன் உங்களை ஆசீர்வதிப்பாராக.
உங்களைப் போலவே விலைமதிப்பற்ற ஒரு மருமகன் எங்களிடம் இருப்பதால் நாங்கள் மிகவும் பாக்கியவான்கள்.
அற்புதமான பிறந்தநாள் வாழ்த்துக்கள்!
உங்கள் நாளை அனுபவிக்கவும் !!
இந்த
நேரத்தில் நிறைய n மெட்டாவுடன் உங்கள் அப்பா & அம்மா ஒரு சிறந்த ஆண்டு
வாழ்த்துக்களைப் பகிர்ந்து கொள்கிறார்கள். ஒரு அற்புதமான தம்பதியர்,
கருணையுடன் மிகவும் அன்பாக இருக்கிறோம், எங்கள் மகள் பானு ரேகாவுடனான
உங்கள் உறவு நவீன மணிமேகலியுடன் அக்ஷ்யபத்ராவுடன் 30-9-2020 அன்று
அவர்களின் மகிழ்ச்சி, நலன்புரி மற்றும் அமைதி பிறந்தநாளுக்காக எப்போதும்
பசித்தோருக்கு உணவளிக்கட்டும், வலுவாக இருங்கள், நீங்கள் இருவருக்கும்
எங்கள் ஆண்டுவிழா வாழ்த்துக்கள். எங்கள் மகள் மற்றும் மருமகள் இந்த உலகில்
சிறந்தவர்கள். நாங்கள் இருவரும் மிகவும் விரும்புகிறோம், நீங்கள் எப்போதும்
சிரிப்பதைக் காண விரும்புகிறோம். உங்கள் அருமையான மகன்களான துஷார் மற்றும்
ஹர்ஷித் ஆகியோருடன் உங்கள் ஒற்றுமைக்கு சியர்ஸ்.
நீங்கள் அனைவரும் எப்போதும் மகிழ்ச்சியாகவும், நன்றாகவும், பாதுகாப்பாகவும் இருக்கட்டும்!
அதைப் பார்க்க நீங்கள் அனைவரும் 150 ஆண்டுகள் வாழட்டும்!
நீங்கள்
எப்போதும் அமைதியாகவும், அமைதியாகவும், எச்சரிக்கையாகவும், கவனமாகவும்
இருக்க வேண்டும், எல்லாமே மாறிக்கொண்டே இருக்கிறது என்ற தெளிவான புரிதலுடன்
சமநிலை மனம் கொண்டவராக இருக்கட்டும்!
HAPPY BIRTHDAY DAUGHTER! (E-Card Category: Birthday)Anniversary To Our Daughter Mrs. Banu Rekha the modern Manimegali with
Akshyapatra always feeding the hungry for their happiness, welfare and
peace birthday on 30-9-2020 & Pradeep Kumar birthday on 28-9-2020
are sharing a best anniversary wishes. A wοnderful couple with Mr.
Pradeep Kumar, sο kind at Ηeart so much Ιn compassion , may your
relationship stay strong and Τrue, Τhese are our Αnniversary Wishes for
both of you. Oυr daughter and sοn-in-law are the best Κids in this
wοrld. We wish Υou both so mυch and we want to always see yοu smiling.
Cheers tο your togetherness along with your wonderful sons Tushar and
Harshith.
be ever happy, well and secure!May you all live for 150 years for us to
see that!May you always be calm, quiet,alert, attentive and have
equanimity mind with a clear understanding that everything is changing!
know how special she is to you…..Make her feel special by emailing this 
. Share
and Subscribe 
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HAPPY BIRTHDAY DAUGHTER! (E-Card Category: Birthday)https://www.youtube.com/watch?v=yGl0Pu_hlfI
மகளுக்கு திருமதி ஆண்டுவிழா வாழ்த்துக்கள் திருமதி பானு ரேகா நவீன
மணிமேகலி அக்ஷ்யபத்ராவுடன் எப்போதும் பசித்தோரின் மகிழ்ச்சி, நலன் மற்றும்
அமைதி பிறந்தநாளுக்காக 30-9-2020 அன்று & பிரதீப் குமார் பிறந்த நாள்
28-9-2020
மகளுக்கு ஆண்டுவிழா வாழ்த்துக்கள். இந்த நேரத்தில் உங்கள் அப்பா &
அம்மா ஒரு சிறந்த ஆண்டு வாழ்த்துக்களைப் பகிர்ந்து கொள்கிறார்கள். திரு.
பிரதீப் குமாருடனான ஒரு அற்புதமான ஜோடி, இரக்கத்துடன் மிகவும் அன்பாக
இருங்கள், உங்கள் உறவு வலுவாகவும் உண்மையாகவும் இருக்கட்டும், இது உங்கள்
இருவருக்கும் எங்கள் ஆண்டுவிழா வாழ்த்துக்கள். எங்கள் மகள் மற்றும் மருமகள்
இந்த உலகில் சிறந்தவர்கள். நாங்கள் இருவரும் மிகவும் விரும்புகிறோம்,
நீங்கள் எப்போதும் சிரிப்பதைக் காண விரும்புகிறோம். உங்கள் அருமையான
மகன்களான துஷார் மற்றும் ஹர்ஷித் ஆகியோருடன் உங்கள் ஒற்றுமைக்கு சியர்ஸ்.
அனைவரும் எப்போதும் மகிழ்ச்சியாகவும், நன்றாகவும், பாதுகாப்பாகவும்
இருக்கட்டும்! அதைப் பார்க்க நீங்கள் அனைவரும் 150 ஆண்டுகள் வாழட்டும்!
நீங்கள் எப்போதும் அமைதியாகவும், அமைதியாகவும், எச்சரிக்கையாகவும்,
கவனமாகவும் இருக்க வேண்டும், எல்லாமே மாறிக்கொண்டிருக்கிறது என்ற தெளிவான
புரிதலுடன் சமநிலை மனம் கொண்டவர்களாக இருக்கட்டும்!
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Tamil Greetings. Video of Birthday Wishes in Tamil. Happy Birthday
Wishes in Tamil Language
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videos created by us.
bhikkhus, moet u so oefen: ‘Ons sal luister na die uitspraak van sulke
gesprekke wat woorde van die Tathāgata is, diepgaande, diepgaande in
betekenis, wat verder gaan as die wêreld, (konsekwent) verbonde aan
leegheid, ons sal luister, ons ons kennis sal toepas, sal ons hierdie
leringe beskou as opgeneem en bemeester word. ‘ Dit is hoe u julleself
moet oefen, bhikkhus.
which John relates a condensed history of India, post-Indus Valley
Civilization. John explores Hinduism and the origins of Buddhism. He
also gets into the reign of Ashoka, the Buddhist emperor who, in spite
of Buddhism’s structural disapproval of violence, managed to win a bunch
of battles.
Buddha and Ashoka: Crash Course World History #6
buddha-vacana.org
- Si Sutta -
Prandaj, bhikkhus, ti duhet të stërvitesh kështu: do ta zbatojmë mendjen
tonë në njohuri, ne do t’i konsiderojmë ato mësime që duhen marrë dhe
përvetësuar “. Kështu duhet
which John relates a condensed history of India, post-Indus Valley
Civilization. John explores Hinduism and the origins of Buddhism. He
also gets into the…
፣ ቢኪሁስ ፣ በዚህ መንገድ ማሠልጠን አለብዎት-‹ከዓለም ባሻገር የሚመራ ፣ ጥልቅ እና ትርጉም ያለው ጥልቅ የሆነ
የታታጋታ ቃላት የሆኑ እንደዚህ ያሉ ንግግሮችን ሲሰሙ እናዳምጣለን ፣ ጆሮ እንሰጣለን ፣ እኛ አእምሯችንን
በእውቀት ላይ ተግባራዊ እናደርጋለን ፣ እነዚያን ትምህርቶች እንደ ተወሰዱ እና እንደ ተቆጠሩ እንመለከታለን ፡፡
ቢሂክሁስ እንደዚህ ነው ራሳችሁን ማሠልጠን ያለባችሁ ፡፡
is one of the prayer songs that I love the most. Every time I listen
to the singer, I am filled with Holy Spirit and it draws my heart seek
God more and more.
Singer and Song Writer Eyob Ali This is one of the prayer songs that I
love the most. Every time I listen to the singer, I am filled with Holy
Spiri…
، يجب أن تتدرب bhikkhus على النحو التالي: “ سوف نستمع إلى نطق مثل هذه
الخطابات التي هي كلمات Tathāgata ، عميقة ، عميقة في المعنى ، تقود إلى ما
وراء العالم ، مرتبطة (باستمرار) بالفراغ ، سنستمع ، نحن سوف نطبق أذهاننا
على المعرفة ، وسنن…
բիխխուս, դուք պետք է այսպիսով վարժեցնեք. մեր միտքը կկիրառի գիտելիքի
վրա, մենք կդիտարկենք այդ ուսմունքները, որոնք պետք է ընդունվեն և
յուրացվեն »: Ահա թե ինչպես, բհիկխուս, պետք է ինքներդ մարզվեք:
chief Mayawati makes attack at Murderer of democratic institutions and
Master of diluting institutions (Modi) worst than fascist to
challenge and defeat the casteist, communal and pro-capitalist BJP (
Bevakoof Jhoothe Psychopaths), who says ‘wives of BJP leaders are wary
he’ll make their husbands leave them’.https://indianexpress.com/…/farm-bills-anti-farmer…/
Lok Sabha passed The Farmers’ Produce Trade and Commerce (Promotion
and Facilitation) Bill, 2020 and The Farmers (Empowerment and
Protection) Agreement of Price Assurance and Farm Services Bill, 2020
Samaj Party (BSP) chief Mayawati and Samajwadi Party chief Akhilesh
Yadav on Friday slammed the BJP government at the Centre for the farm
Bills, calling them “anti-farmer” and “pro-rich”.
the manner in which the Bills were passed in the Lok Sabha, Mayawati
said, “Sansad mein kisanon se jure do Bill, unki sabhi shankaon ko door
kiye bina hi, kal paas kar diye gaye hain. Ush se BSP katai sehmat nahi
hai. (Two Bills related to farmers were passed in Parliament without
clearing doubts related to them. The BSP does not approve of it at all.”
She further said, “What does farmer of the entire country want?
Party chief Akhilesh Yadav termed the two farm Bills “pro-rich and
anti-farming”, and said that once they come into effect, they would
reduce the farmers as mere labourers on their own fields and would take
away their right of getting appropriate price for their crop.
sarkar kheti ko ameeron ke hathon girwi rakhne ke liye shoshankari
vidheyak layi hai.” (The BJP government has brought these Bills, which
would mortgage the farms in the hands of rich and
further said that these Bills were being passed “to end the protection
given to the farmers and slowly finish the mandis where farmers sell
their crop at minimum support price (MSP). He said that in the future,
the minimum support price to farmers would be done away with and farmers
will just work as labourers in their own fields (“Woh apni hi jameen
par majdoor ban jayenge”).
Mayawati became eligible to be the PM of this country, the foreigners
with genetic association of Chitpavan-brahmin with Iranian,
Ashkenazi-Jews (Turkey), Greeks (East Europe) and to some extent with
Central Asian Turkish populations elucidating their distinct Nordic,
“Scytho-Iranian” ancestry. fascists of Rowdy Swayam Sevaks (RSS)
 |
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    |
Murderer of democratic institutions (Modi) of Bevakoof Jhoothe
Psychopaths (BJP) gobbled the Master Key by tampering the fraud
EVMs/VVPATs by BJP : That is how they focused their entire strength to
defeat BSP in UP. However, they could not win through fair means. They
had to resort to fraudulent way of tampering the electronic voting
machines (EVMs) to defeat BSP.
and company had used the EVMs/VVPATs in 2014 itself to win the General
Election. 99.9% All Awakened Societies thought that it was the mandate
against the scams-ridden and scandals-tainted rule of Congress. But the
election results of the five states held in March 2017 have exposed the
EVM/VVPAT scandal of BJP. They could not win in Punjab, Uttarkhand, Goa
and Manipur. In Goa and Manipur, Congress party got lead over the BJP.
But BJP leaders have managed the other MLAs form their governments. In
Uttarkhand, it was the internal quarrel of the Congress that gave a lead
to the BJP. In Punjab, the anti-incumbency factor of Akali Dal gave the
victory to Congress. BJP, being the partner of Akali Dal, lost the
election. In all the above four states, they did not tamper with the
EVMs/VVPATs and the results were on the expected lines. But in Uttar
Pradesh, nobody expected that BJP would get such a huge margin of
victory. The senior bureaucrats of UP, who are usually the first to know
the results in advance, were making preparations to welcome the BSP
Government. They were utterly surprised when the results were announced.
I, seeing the trend of results late in the morning, went to the press
and exposed the EVM/VVPAT fraud. Later on, we also launched nation-wide
struggle against the fraud of EVMs and legal battle to get the VVPAT
incorporated with EVMs. Thus, we are confronting the BJP at every step.
Mischief in Saharanpur: It is to be understood that we are the only one
who are challenging the RSS agenda of BJP rulers during the past three
years. Be it the death of Rohit Vemula in Hyderabad University, attack
against SC/STs in Una of Gujarat, Vyapam scandal of Madya Pradesh or
lynching of Muslims in Dadri, I vehemently opposed and exposed them in
the Rajya Sabha. Hence, the BJP leaders had been hatching plans to
choke our voice. They are planning to isolate BSP from other communities
and limit BSP only to SC/STs. That is why they managed to create
clashes between SC/STs and the Jat community in Saharanpur. They are
also able to use a Dalit organization in their conspiracy. BSP clearly
understood the game-plan of BJP behind the Saharanpur clashes and
decided to expose them in the Parliament. When Mayawati gave the notice
to speak on the Saharanpur issue in the Rajya Sabha on July 18, 2017,
they were afraid that their mischief would get exposed and hence they
did not allow me to speak. Even the ministers also joined the chorus to
prevent her speech. She went to the Parliament to give voice to the
aspirations of people and find redresses to their woes. The issue of
Sabbirpur in Saharanpur was a very serious one in which a Scheduled
Caste was killed, several others were injured and their houses were
burnt. “If I am not allowed to do justice to my aggrieved people and not
able to protect them, why should I remain in the Parliament?” BJP
people may try to silence Mayawati. But she, being Babasaheb’s daughter
and Kanshi Ram Saheb’s disciple, cannot be silenced by anyone. She
decided to resign her Rajya Sabha membership as Babasaheb Ambedkar did
in 1951.She, after quitting the Rajya Sabha seat, also decided to tour
the whole country to prepare our people and strengthen BSP’s movement in
every state tot put an end to all kinds of exploitations by forming
Awakened One with Awareness Universe.
All Aboriginal Awakened Societies have Faith in the Success for
Discovery of Awakened One with Awareness Universe: The BJP has become
strong not because of its own strength, but because of the fraud
EVMs/VVPATs. Such a Movement can challenge and defeat the casteist,
communal and pro-capitalist BJP with a determination and morality to
challenge BJP without lose your faith in the success of such movement
not loseing mind in the face of odd situations. Ancestors had faced much
more tough situations, but they did not lose mind. Awakened One with
Awareness Babasaheb Ambedkar and Manyawar Kanshi Ramji were neither
disappointed nor did they get discouraged when they faced severe
challenges and setbacks. Look at Mayawati. Have you ever seen her
disheartened, sad and disappointed? Every tough situation has made her
tougher and made her to move ahead with greater determination. When she
took over the charge of party’s president post, she had faced toughest
time of her life. Old leaders such as Phulsingh Barayya and Davuram
Ratnakar betrayed the movement by playing in the hands of other parties.
But she was not disappointed. She carried ahead the movement all alone.
She always enjoyed her work. 99.9% All Aboriginal Awakened Societies
must also do their work with great joy without thinking that success
brings joy. On the other hand it is the joy that brings us success. and
must carry our struggles with great celebration and bliss. The present
situation may look very critical and depressing. But can convert this
situation to advantage by determination and hard work. .Should never
think that ‘why should I work when I would not be getting any benefit?’
We are already reaping the benefits of struggles of our ancestors. We
must now work for the benefit of our future generations. If we fail to
do our duty, our children will be forced to become slaves in future.
will be a change when 99.9% All Awakened Aboriginal Societies chipped
out from BJP/Congress/Communists full of chitpavan brahmins unitedly
force them to quit Prabuddha bharat for the welfare, happiness and Peace
for all societies and for them to attain Eternal Bliss as Final Goal to
liberate the country from the clutches of fascist rule.
For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.
KUSHINARA NIBBANA BHUMI PAGODA-It
At
WHITE HOME
668, 5A main Road, 8th Cross, HAL III Stage, Prabuddha Bharat Puniya Bhumi Bengaluru
Magadhi Karnataka State PRABUDDHA BHARAT
Please Visit and post to: https://www.buddha-vacana.org/ in 29) Classical English,Roman,101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,72) Classical Marathi-क्लासिकल माओरी,69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,77) Classical Odia (Oriya),82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
is a 18 feet Dia All White Pagoda with a table or, but be sure
to having above head level based on the usual use of the room. in
116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka in Buddha’s own words and Important Places like
Lumbini, Bodh gaya, Saranath, Kushinara, Etc., in 3D 360 degree circle vision akin
to Circarama
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language/
which are the same. Buddha spoke in Magadhi. All the 7111 languages and
dialects are off shoot of Classical Magahi Magadhi. Hence all of them
are Classical in nature (Prakrit) of Human Beings, just like all other
living speices have their own naturallanguages for communication. 116
languages are translated by
https://translate.google.com
https://www.buddha-vacana.org/
bhikkhus, you should train thus: ‘We will listen to the utterance of
such discourses which are words of the Tathāgata, profound, profound in
meaning, leading beyond the world, (consistently) connected with
emptiness, we will lend ear, we will apply our mind on knowledge, we
will consider those teachings as to be taken up and mastered.’ This is
how, bhikkhus, you should train yourselves said the Buddha
many happy returns of the day Venerable AnandaBhante Ji. From J
Chandrasekharan, Mrs. Navaneetham, Banu Rekha Pradeep Kumar, Sashi
Kanth, Shifu, Harshith, Pranay,Vinay. We are practising Theravada
Tipitaka as directed by your honourable self.
https://www.buddha-vacana.org/
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
ಆದ್ದರಿಂದ,
ಭಿಕ್ಷುಸ್, ನೀವು ಹೀಗೆ ತರಬೇತಿ ನೀಡಬೇಕು: ‘ನಾವು ತಥಾಗತದ ಪದಗಳು, ಆಳವಾದ,
ಅರ್ಥದಲ್ಲಿ ಆಳವಾದ, ಜಗತ್ತನ್ನು ಮೀರಿ ಮುನ್ನಡೆಸುವ, (ಸತತವಾಗಿ) ಖಾಲಿತನದೊಂದಿಗೆ
ಸಂಪರ್ಕ ಹೊಂದಿದ ಇಂತಹ ಪ್ರವಚನಗಳನ್ನು ನಾವು ಕೇಳುತ್ತೇವೆ, ನಾವು ಕಿವಿ ಸಾಲ
ನೀಡುತ್ತೇವೆ, ನಾವು ಜ್ಞಾನದ ಮೇಲೆ ನಮ್ಮ ಮನಸ್ಸನ್ನು ಅನ್ವಯಿಸುತ್ತದೆ, ನಾವು ಆ ಬೋಧನೆಗಳನ್ನು ಕೈಗೆತ್ತಿಕೊಂಡು ಮಾಸ್ಟರಿಂಗ್ ಎಂದು ಪರಿಗಣಿಸುತ್ತೇವೆ. ‘ ಈ ರೀತಿ, ಭಿಕ್ಷುಸ್, ನೀವೇ ತರಬೇತಿ ನೀಡಬೇಕು.
101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
ஆகையால்,
பிக்குகளே, நீங்கள் இவ்வாறு பயிற்சியளிக்க வேண்டும்: ‘இதுபோன்ற
சொற்பொழிவுகளின் சொற்களை நாங்கள் கேட்போம், அவை ததகதாவின் சொற்கள்,
ஆழமானவை, அர்த்தத்தில் ஆழமானவை, உலகத்தைத் தாண்டி வழிநடத்துகின்றன,
(தொடர்ந்து) வெறுமையுடன் இணைக்கப்பட்டுள்ளன, நாங்கள் காது கொடுப்போம், அறிவின் மீது நம் மனதைப் பயன்படுத்துவோம், அந்த போதனைகளை எடுத்துக்கொள்வதற்கும் தேர்ச்சி பெறுவதற்கும் நாங்கள் கருதுவோம். ‘ இப்படித்தான், பிக்குகளே, நீங்களே பயிற்சி பெற வேண்டும்.
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
https://www.buddha-vacana.org/
इसलिए, भिक्खु, आपको इस प्रकार प्रशिक्षित करना चाहिए: ‘हम ऐसे प्रवचनों के उच्चारण के बारे में सुनेंगे जो ताथागट्टा शब्द हैं, गहरा, अर्थ में गहरा, दुनिया से परे, (लगातार) शून्यता से जुड़ा हुआ, हम कान उधार देंगे, हम हमारे दिमाग को ज्ञान पर लागू करेंगे, हम उन शिक्षाओं को अपनाएंगे और महारत हासिल करेंगे। ‘ यह है, कैसे, आप अपने आप को प्रशिक्षित करना चाहिए।
72) Classical Marathi-क्लासिकल माओरी,
https://www.buddha-vacana.org/
म्हणून, भिख्खूस, तुम्ही असे प्रशिक्षण घ्यावे: ‘आम्ही अशा प्रवचनांचे ऐकून घेऊया जे तागतगताचे शब्द आहेत, सखोल, प्रगल्भ, जगाच्या पलीकडे अग्रगण्य आहेत, (सतत) शून्यतेने जोडलेले आहेत, आपण कान देऊ, आपले ज्ञान ज्ञानावर लागू करेल, त्या शिकवण्या आपण स्वीकारल्या पाहिजेत आणि त्या मानल्या पाहिजेत. ‘ अशा प्रकारे, भिख्खूस, तुम्ही स्वतःला प्रशिक्षित केले पाहिजे.
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
https://www.buddha-vacana.org/
അതിനാൽ, ഭിക്ഷുമാരേ, നിങ്ങൾ ഇങ്ങനെ പരിശീലിപ്പിക്കണം: ‘തത്തഗതയുടെ വാക്കുകൾ, അഗാധമായ, അർത്ഥത്തിൽ അഗാധമായ, ലോകത്തിനപ്പുറത്തേക്ക് നയിക്കുന്ന, (സ്ഥിരമായി) ശൂന്യതയുമായി ബന്ധപ്പെട്ടിരിക്കുന്ന അത്തരം പ്രഭാഷണങ്ങളുടെ ഉച്ചാരണം ഞങ്ങൾ കേൾക്കും, ഞങ്ങൾ ചെവി നൽകും, ഞങ്ങൾ അറിവിൽ നമ്മുടെ മനസ്സ് പ്രയോഗിക്കും, ആ പഠിപ്പിക്കലുകൾ ഏറ്റെടുക്കാനും പ്രാവീണ്യം നേടാനും ഞങ്ങൾ പരിഗണിക്കും. ‘ ഇങ്ങനെയാണ്, ഭിക്ഷുക്കളേ, നിങ്ങൾ സ്വയം പരിശീലിപ്പിക്കണം.
77) Classical Odia (Oriya),
https://www.buddha-vacana.org/
ତେଣୁ, ଭିକ୍କସ୍, ତୁମେ ଏହିପରି ତାଲିମ ଦେବା ଉଚିତ୍: ‘ଆମେ ଏପରି ବକ୍ତବ୍ୟର ଉଚ୍ଚାରଣକୁ ଶୁଣିବା, ଯାହା ଟାଥଗାଟାର ଶବ୍ଦ, ଗଭୀର, ଅର୍ଥର ଗଭୀର, ବିଶ୍ beyond ର ବାହାରେ, (କ୍ରମାଗତ ଭାବରେ) ଶୂନ୍ୟତା ସହିତ ଜଡିତ, ଆମେ କାନ end ଣ ଦେବୁ, ଆମେ ଜ୍ଞାନ ଉପରେ ଆମର ମନ ପ୍ରୟୋଗ କରିବ, ଆମେ ସେହି ଶିକ୍ଷାଗୁଡ଼ିକୁ ଗ୍ରହଣ କରାଯିବ ଏବଂ ବିଚାର କରିବୁ ବୋଲି ବିଚାର କରିବୁ। ଏହିପରି, ଭିକ୍କସ୍, ତୁମେ ନିଜକୁ ତାଲିମ ଦେବା ଉଚିତ୍ |
82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
https://www.buddha-vacana.org/
ਇਸ ਲਈ, ਭਿੱਖੁਸ, ਤੁਹਾਨੂੰ ਇਸ ਤਰ੍ਹਾਂ ਸਿਖਲਾਈ ਦੇਣੀ ਚਾਹੀਦੀ ਹੈ: ‘ਅਸੀਂ ਇਸ ਤਰ੍ਹਾਂ ਦੇ ਭਾਸ਼ਣ ਸੁਣਾਂਗੇ ਜੋ ਤੱਤਗੱਤੇ ਦੇ ਸ਼ਬਦ ਹਨ, ਅਰਥਾਂ ਵਿਚ ਡੂੰਘੇ, ਡੂੰਘੇ, ਸੰਸਾਰ ਤੋਂ ਪਰ੍ਹੇ, (ਨਿਰੰਤਰ) ਖਾਲੀਪਨ ਨਾਲ ਜੁੜੇ ਹੋਏ, ਅਸੀਂ ਕੰਨ ਉਤਾਰਾਂਗੇ, ਅਸੀਂ ਗਿਆਨ ‘ਤੇ ਆਪਣਾ ਮਨ ਲਾਗੂ ਕਰਾਂਗੇ, ਅਸੀਂ ਉਨ੍ਹਾਂ ਉਪਦੇਸ਼ਾਂ’ ਤੇ ਵਿਚਾਰ ਕਰਾਂਗੇ ਜਿਨ੍ਹਾਂ ਨੂੰ ਅਪਣਾਇਆ ਅਤੇ ਮਾਹਰ ਬਣਾਇਆ ਗਿਆ ਹੈ. ‘ ਇਸ ਤਰ੍ਹਾਂ, ਭਿੱਖੁਸ, ਤੁਹਾਨੂੰ ਆਪਣੇ ਆਪ ਨੂੰ ਸਿਖਲਾਈ ਦੇਣੀ ਚਾਹੀਦੀ ਹੈ.
86) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्,
86) छ्लस्सिचल् षन्स्क्रित् छ्लस्सिचल् षन्स्क्रित्
ह्त्त्प्सः//www.बुद्ध-वचन.ओर्ग्/
— Āṇइ षुत्त —
ठेरेfओरे, भिक्खुस्, योउ स्होउल्द् त्रैन् थुसः ‘Wए wइल्ल् लिस्तेन् तो थे उत्तेरन्चे ओf सुच्ह् दिस्चोउर्सेस् wहिच्ह् अरे wओर्द्स् ओf थे टथ्āगत, प्रोfओउन्द्, प्रोfओउन्द् इन् मेअनिन्ग्, लेअदिन्ग् बेयोन्द् थे wओर्ल्द्, (चोन्सिस्तेन्त्ल्य्) चोन्नेच्तेद् wइथ् एम्प्तिनेस्स्, wए wइल्ल् लेन्द् एअर्, wए wइल्ल् अप्प्ल्य् ओउर् मिन्द् ओन् क्नोwलेद्गे, wए wइल्ल् चोन्सिदेर् थोसे तेअच्हिन्ग्स् अस् तो बे तकेन् उप् अन्द् मस्तेरेद्.’ ठिस् इस् होw, भिक्खुस्, योउ स्होउल्द् त्रैन् योउर्सेल्वेस् सैद् थे Bउद्ध
- Āṇ سٽا -
تنهن ڪري ، ڀاخس ، توهان کي اهڙيءَ طرح تربيت ڪرڻ گهرجي: ‘اسان اهڙن خيالن جو ويچار ٻڌندا سين ، جيڪي تاتهاگ جا لفظ آهن ، معنى ۾ گہرے ، گہرے معنيٰ ۾ ، دنيا کان اڳتي هلي رهيا آهن ، (مسلسل) خالي سان ڳن connectedيل آهن ، اسان ڪن قرض ڏينداسين ، اسان جي دماغ علم تي لاڳو ڪنداسين ، اسان انهن تعليمات تي غور ڪيو ويندو جيئن انهن کي وٺڻ ۽ بهتر هئڻ گهرجي. شيخ ، توهان کي پاڻ کي تربيت ڏيڻ گهرجي.
- Āṇi సుత్తా -
అందువల్ల, భిక్షువులారా, మీరు ఈ విధంగా శిక్షణ ఇవ్వాలి: ‘తథాగట యొక్క పదాలు, లోతైనవి, అర్థంలో లోతైనవి, ప్రపంచానికి మించినవి, (స్థిరంగా) శూన్యతతో అనుసంధానించబడినవి, మేము చెవికి అప్పు ఇస్తాము, జ్ఞానంపై మన మనస్సును వర్తింపజేస్తుంది, మేము ఆ బోధలను స్వాధీనం చేసుకుని, ప్రావీణ్యం పొందినట్లుగా భావిస్తాము. ‘ ఈ విధంగా, భిక్షూస్, మీరు మీరే శిక్షణ పొందాలి.
- Si سوٹا -
لہذا ، بھکھوس ، آپ کو اس طرح کی تربیت دی جانی چاہئے: ‘ہم اس طرح کے تقاریر کی بات کو سنیں گے جو تتگاتا کے الفاظ ہیں ، گہرا ، گہرا معنی میں ، دنیا سے آگے کی طرف جانے والے ، (مستقل طور پر) خالی پن کے ساتھ جڑے ہوئے ہیں ، ہم کان دھاریں گے ، ہم علم پر اپنا ذہن استعمال کریں گے ، ہم ان تعلیمات پر عمل پیرا ہوں گے اور اس میں مہارت حاصل کریں گے۔ ‘ اس طرح ، بھکھوس ، آپ کو اپنی تربیت کرنی چاہئے۔
- আই সুতা -
অতএব, ভখখুস, আপনার এই প্রশিক্ষণ দেওয়া উচিত: ‘আমরা এই জাতীয় বক্তৃতাগুলি শুনব যা তত্ত্বগঠনের শব্দ, গভীর, অর্থপূর্ণভাবে গভীর, বিশ্বকে ছাড়িয়ে এগিয়ে চলেছে, (ধারাবাহিকভাবে) শূন্যতার সাথে সংযুক্ত, আমরা কান ধার দেব, আমরা জ্ঞানের উপর আমাদের মন প্রয়োগ করবে, আমরা সেই শিক্ষাগুলি গ্রহণ ও দক্ষ হিসাবে বিবেচনা করব ‘’ এইভাবে, ভিখখুস, আপনার নিজের প্রশিক্ষণ দেওয়া উচিত।
- Si સુત્તા -
તેથી, ભિખ્ખુસ, તમારે આ રીતે તાલીમ લેવી જોઈએ: ‘અમે આવા પ્રવચનોની વાતો સાંભળીશું, જે તાગગતનાં શબ્દો છે, ગહન, અર્થમાં ગહન, વિશ્વની બહાર દોરી જાય છે, (સતત) ખાલીપણું સાથે જોડાયેલા છે, આપણે કાન ઉધારીશું, આપણે જ્ knowledgeાન પર આપણા મનનો ઉપયોગ કરીશું, અમે તે ઉપદેશોને ધ્યાનમાં લેવામાં અને માસ્ટર કરવામાં આવશે. ‘ આ રીતે, ભિખુસ, તમારે પોતાને તાલીમ આપવી જોઈએ.
to YouTube by The state51 Conspiracy Tripitaka Song · Soothing Music
Ensamble Buddha Zen Music Masters Collection: Soothing Music for Sleep
Academy …
Chanting has helped many people to become peace, calm and tranquil,
build mindfulness while listening and/or chant attentively, re-gain
confidence from fear and uncertainty, bring happiness and positive
energy for those who are in sick and those in their last moment in this
very life (as hearing is thought to be the last sense to go in the dying
process). May you get the benefits of this chanting too.
compilation consists of Recollection of Buddha (Buddhanusati or
Itipiso), Recollection of Dhamma (Dhammanusati), Recollection of Sangaha
(Sanghanusati), Mangala Sutta, Ratana Sutta, Karaniya Metta Sutta,
Khandha Sutta, Bhaddekaratta Gatha, Metta Chant, Accaya Vivarana,
Vandana, Pattanumodana, Devanumodana, Punnanumodana and Patthana.
compilation is made possible by Venerable Samanera Dhammasiri getting
the permission from Venerable Vajiradhamma Thera to compile and
distribute, and co-edit and proofing. The background image is photo
taken by Venerable Dhammasubho. First compilation completed in 2007 and
further edit was done in 2015. Thanks and Sadhu to all who have assisted
and given me the opportunity to do this compilation especially my
family. May the merits accrue from this compilation share with all. With
Metta, Tissa Ng.
| Buddhism and Music An introduction to the musical practices of Buddhism in Sri Lanka, Myanmar (Burma), Thailand, Cambodia, Laos, Vietnam, Indonesia, Tibet, Nepal, Bhutan, China, Mongolia, Korea, and Japan* N.B. If you hear several music clips playing simultaneously, try opening this website in Firefox. |
 What is Buddhism? The term “Buddhism” describes a set of religious traditions that have developed across Asia and parts of the rest of the world over the past 2,500 years, originating with Siddhartha Gautama (ca. 563 to 483 BC), who was revered as the Buddha–the enlightened or awakened one–by his disciples. Buddhism has spread through many Asian cultures and has been altered and adapted according to local custom; as a result, its diversity is one of its hallmarks. This diversity makes it difficult sometimes to recognize similarities from one extreme of Buddhist practice to another, but all practices and practitioners share some points in common. Who was the Buddha? The Buddha’s teachings (Dharma). The Four Noble Truths.
1. The truth of suffering or dukkha [that all life is filled with
suffering]. 2. The truth of the origin of suffering [that desire, or tanha, causes suffering]. 3· The truth of the cessation of suffering [that it is necessity to let go of desire]. 4· The truth of the Path [that there is a way to achieve enlightenment or nirvana].
The Noble Eightfold Path.
Enlightenment, Nirvana, and Karma: Impermanence, Suffering, and Non-Identity.
The importance of impermanence in Buddhism makes the performance of The followers of Buddha. Three early schools of Buddhism. Theravada Buddhism vs. Mahayana Buddhism. The Three Jewels of Buddhism: Buddha, Dhamma, and Sangha. ) |
| Early negative attitudes toward music. Theravada Buddhists regard music as a type of sensual luxury, and their tradition notes that music should be approached only with great caution. Among the Ten Precepts accepted upon entering monastic life, the seventh requires the monk to avoid dancing, singing, music, and entertainments, and to abstain from wearing garlands, perfume, or cosmetics. The risk regarding music and singing is that one might focus on the musical quality of the voice rather than on the teachings enunciated in the song or chant. The Buddha himself is said to have avoided attending musical performances, and cautions his disciples about musical chant: “0 monks, there are five disadvantages for one singing the teaching in an extended sung intonation. (1) He is attached to himself regarding that sound;
(2) and others are attached to that sound; (3) and even householders are irritated. (4) There is dissolution of concentration on the part of one straining to lock in on the sound; and (5) people who follow after [this procedure] undergo an adherence to opinions.”
The musical reality of Buddhist practice.
To
the Buddha for refuge I go To the Dharma for refuge I go To the Sangha for refuge I go For the second time to the Buddha for refuge I go For the second time to the Dharma for refuge I go For the second time to the Sangha for refuge I go For the third time to the Buddha for refuge I go For the third time to the Dharma for refuge I go For the third time to the Sangha for refuge I go.
I
undertake to abstain from taking life I undertake to abstain from taking the not-given I undertake to abstain from sexual misconduct I undertake to abstain from false speech I undertake to abstain from taking intoxicants
Buddhist chant.
This
craving, which should be eliminated, is the Noble Truth of the origin of suffering, which monks should know. Concerning things unheard of before, there arose in me vision, knowledge, understanding; there arose in me wisdom; there arose in me penetrative insight and light.
May
all blessings be yours; May all gods protect you. By the power of all Buddhas May all happiness be yours. May all blessings be yours; May all gods protect you. By the power of all Dharmas May all happiness be yours. May all blessings be yours; May all gods protect you. By the power of all the Sangha May all happiness be yours. The Role of chant in monasteries. Different musical approaches to Buddhist chant. Chant in the vernacular.
Music and movement. The chanting of sacred sound-formulas (mantras). Mahayana Buddhism is
The musical world of Buddhism.
Each
stupa and temple is adorned with a thousand curtains and banners circling around and wrought with gems, and jeweled bells which harmoniously chime. All the gods, dragons, and spirits, humans and non-humans, with incense, flowers, and instrumental music, constantly make offerings.
At
that time, Ksitigarbha Bodhisattva said to Sakyamuni Buddha, “Honored of the World, let me now declare how human beings in the future will acquire great benefit and happiness, during their lifetime and at the moment of their death. I anticipate you to be congenial enough to listen to me.” Sakyamuni Buddha then disclosed to Ksitigarbha Bodhisattva, “It is because of your compassionate Infinite Loving Kindness that you long to assert about a possible tendency of relieving all the erring beings from the six States of reincarnation. Of course, it is the proper time now. Please speak promptly as I am about to enter Nibbana. I wish to bless you with success in discharging the strong vow so that I shall have no worry about human beings in the future.” Ksitigarbha . . . . . . . . . .
Honored of the If others can chant
|
The spread of Buddhism across Asia. From its birthplace in Northern India, Buddhism began to spread through South Asia, Southeast Asia, Indonesia, the Far East, and, eventually, the rest of the world. During the time of the Mauryan emperor Ashoka, who was a public supporter of the religion, and his descendants, stupas (Buddhist religious memorials) were built and efforts made to spread Buddhism throughout the enlarged Maurya empire and even into neighboring lands—particularly to the Iranian-speaking regions of Afghanistan and Central Asia, beyond the Mauryas’ northwest border, and to the island of Sri Lanka south of India. These two missions, in opposite directions, would ultimately lead, in the first case to the spread of Buddhism into China, and in the second case, to the emergence of Theravada Buddhism and its spread from Sri Lanka to the coastal lands of Southeast Asia. This period marks the first known spread The gradual spread of Buddhism into adjacent areas meant that it came The Theravada school spread The Silk Road transmission of
|
 |
Regional musical practices. To find out more about musical practices of Buddhism in Sri Lanka, Myanmar (Burma), Thailand, Cambodia, Laos, Vietnam, Indonesia, Tibet, Nepal, Bhutan, China, Mongolia, Korea, and Japan: you can either (1) click on the above links, or, which is infinitely more cool, (2) click on the below thumbnail map of South Asia, Southeast Asia, and East Asia. This will bring up a bitmap with “hot spots,” in which you may
(click on thumbnail map)
 |
| *This introduction to Buddhism is taken from Sean Williams, “Buddhism and Music” in Sacred Sound: Experiencing Music in World Religions, Guy Beck, ed. Wilfred Laurier University Press (2006), pp.169-189. Much of the information on the following webpages is taken from The Garland Encyclopedia of World Music: Volume 4: Southeast Asia - ed. Terry E. Miller (Professor Emeritus of Ethnomusicology. Kent State University) and Sean Williams (Evergreen State College) 1998; Volume 5: South Asia: The Indian Subcontinent - ed. Alison Arnold (North Carolina State University) 1999; Volume 7: East Asia: China, Japan, and Korea - ed. Robert Provine, (Professor of Ethnomusicology, University of Maryland) 2001. A more extensive bibliography is Paul D. Greene, Keith Howard, Terry E. Miller, Phong T. Nguyen and Hwee-San Tan, “Buddhism and the Musical Cultures of Asia: A Critical Literature Survey,” in The World of Music,Vol. 44, No. 2, Body and Ritual in Buddhist Musical Cultures (2002), 135-175 (VWB - Verlag für Wissenschaft und Bildung, 2002; available on JSTOR). |
Instrumental music.
In Pure Landhttps://www.buddha-vacana.org/
05) Classical Pāḷi
|
Bhavissanti 29) Classical English,Roman time, there will be bhikkhus who will not listen to the utterance of such discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, they will not lend ear, they will not apply their mind on knowledge, they will not consider those teachings as to be taken up and mastered. |
Ye pana te suttantā kavi·katā kāveyyā citta·kkharā citta·byañjanā bāhirakā sāvaka·bhāsitā,
tesu bhaññamānesu sussūsissanti, sotaṃ odahissanti, aññā cittaṃ
upaṭṭhāpessanti, te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.
On the contrary, they will listen to the utterance of
such discourses which are literary compositions made by poets, witty
words, witty letters, by people from outside, or the words of disciples,
they will lend ear, they will apply their mind on knowledge, they will
consider those teachings as to be taken up and mastered.
Evam·etesaṃ, bhikkhave,
suttantānaṃ tathāgata·bhāsitānaṃ gambhīrānaṃ gambhīr·atthānaṃ
lok·uttarānaṃ suññata·p·paṭisaṃyuttānaṃ antaradhānaṃ bhavissati.
Thus, bhikkhus, the discourses which are words of the
Tathāgata, profound, profound in meaning, leading beyond the world,
(consistently) connected with emptiness, will disappear.
Tasmātiha,
bhikkhave, evaṃ sikkhitabbaṃ: ‘ye te suttantā tathāgata·bhāsitā gambhīrā
gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu
sussūsissāma, sotaṃ odahissāma, aññā cittaṃ upaṭṭhāpessāma, te ca dhamme
uggahetabbaṃ pariyāpuṇitabbaṃ maññissāmā’ti. Evañhi vo, bhikkhave,
sikkhitabbanti.
Therefore, bhikkhus, you should
train thus: ‘We will listen to the utterance of such discourses which
are words of the Tathāgata, profound, profound in meaning, leading
beyond the world, (consistently) connected with emptiness, we will lend
ear, we will apply our mind on knowledge, we will consider those
teachings as to be taken up and mastered.’ This is how, bhikkhus, you
should train yourselves.
Listening to (and Learning) the Dhamma
Listening to (and Learning) the Dhamma
– Dhamma Teaching by the Buddha
with commentaries by Ven. K. Sri Dhammananda and Thanissaro Bhikkhu
The Buddha said …
‘Staying at Savatthi. “Monks, there once was a time when the Dasarahas
had a large drum called ‘Summoner.’ Whenever Summoner was split, the
Dasarahas inserted another peg in it, until the time came when
Summoner’s original wooden body had disappeared and only a
conglomeration of pegs remained.
“In the same way, in the course of the future there will be monks who
won’t listen when discourses that are words of the Tathagata — deep,
deep in their meaning, transcendent, connected with emptiness — are
being recited. They won’t lend ear, won’t set their hearts on knowing
them, won’t regard these teachings as worth grasping or mastering. But
they will listen when discourses that are literary works — the works of
poets, elegant in sound, elegant in rhetoric, the work of outsiders,
words of disciples — are recited. They will lend ear and set their
hearts on knowing them. They will regard these teachings as worth
grasping & mastering.
“In this way the disappearance of the discourses that are words of
the Tathagata — deep, deep in their meaning, transcendent, connected
with emptiness — will come about.
“Thus you should train yourselves: ‘We will listen when discourses
that are words of the Tathagata — deep, deep in their meaning,
transcendent, connected with emptiness — are being recited. We will lend
ear, will set our hearts on knowing them, will regard these teachings
as worth grasping & mastering.’ That’s how you should train
yourselves.” ‘
– Āṇi Sutta : The Peg SN 20.7
– Source : www.accesstoinsight.org/tipitaka/sn/sn20/sn20.007.than.html
Āṇi Sutta : The Peg SN 20.7
—
‘Message for All’
by Ven. K. Sri Dhammananda
‘.. The Buddha taught man that the greatest of conquests was not the
subjugation of others but of the self. He taught in the Dhammapada, ..’
‘Though one may conquer a thousand times
a thousand men in battle,
yet he indeed is the noblest victor
who conquers himself.’
– Dhammapada Verse 103
Read ‘Message for All’
in full here … www.budsas.org/ebud/whatbudbeliev/28.htm
—
Tipitaka is the collection of the teachings of the Buddha over 45
years in the Pāli language, and it consists of Sutta – conventional
teaching, Vinaya – disciplinary code, and Abhidhamma – moral psychology.
Read ‘Tri-Pitaka (or Tipitaka)’
by Ven. K. Sri Dhammananda
in full here … www.budsas.org/ebud/whatbudbeliev/62.htm
—
Dhamma Sharing (Video)
‘Dhamma Study – Recognizing the Dhamma’
by Thanissaro Bhikkhu
p1- https://youtu.be/DcEQjBsjzMM
p2- https://youtu.be/W8yuYxc9vIs
p3- https://youtu.be/VjUel0exuZ8
p4- https://youtu.be/xkP0A1_byeA
p5- https://youtu.be/ujs_RGttV0s
p6- https://youtu.be/EkVGm9FKSq0
Read ‘Recognizing the Dhamma : A Study Guide’
by Thanissaro Bhikkhu, here …
www.accesstoinsight.org/lib/study/recognizing.html
—
The eight principles for recognizing what qualifies
as Dhamma and Vinaya,
as taught in the Gotami Sutta AN 8.53.
‘I have heard that at one time the Blessed One was staying at Vesali, in the Peaked Roof Hall in the Great Forest.
Then Mahapajapati Gotami went to the Blessed One and, on arrival,
having bowed down to him, stood to one side. As she was standing there
she said to him: “It would be good, lord, if the Blessed One would teach
me the Dhamma in brief such that, having heard the Dhamma from the
Blessed One, I might dwell alone, secluded, heedful, ardent, &
resolute.”
“Gotami, the qualities of which you may know, ‘These qualities lead
to passion, not to dispassion; to being fettered, not to being
unfettered; to accumulating, not to shedding; to self-aggrandizement,
not to modesty; to discontent, not to contentment; to entanglement, not
to seclusion; to laziness, not to aroused persistence; to being
burdensome, not to being unburdensome’: You may categorically hold,
‘This is not the Dhamma, this is not the Vinaya, this is not the
Teacher’s instruction.’
“As for the qualities of which you may know, ‘These qualities lead to
dispassion, not to passion; to being unfettered, not to being fettered;
to shedding, not to accumulating; to modesty, not to
self-aggrandizement; to contentment, not to discontent; to seclusion,
not to entanglement; to aroused persistence, not to laziness; to being
unburdensome, not to being burdensome’: You may categorically hold,
‘This is the Dhamma, this is the Vinaya, this is the Teacher’s
instruction.’”
That is what the Blessed One said. Gratified, Mahapajapati Gotami delighted at his words.’
– Gotami Sutta : To Gotami AN 8.53
– Source : www.accesstoinsight.org/tipitaka/an/an08/an08.053.than.html
– Posted by CFFong
chief Mayawati makes ugly personal attack at PM Modi, says ‘wives of
BJP leaders are wary he’ll make their husbands leave them’
Friends
https://indianexpress.com/…/farm-bills-anti-farmer…/
Farm bills anti-farmer, will help rich: Mayawati and Akhilesh
The
Lok Sabha on Thursday passed The Farmers’ Produce Trade and Commerce
(Promotion and Facilitation) Bill, 2020 and The Farmers (Empowerment and
Protection) Agreement of Price Assurance and Farm Services Bill, 2020
Bahujan
Samaj Party (BSP) chief Mayawati and Samajwadi Party chief Akhilesh
Yadav on Friday slammed the BJP government at the Centre for the farm
Bills, calling them “anti-farmer” and “pro-rich”.
The Lok Sabha on
Thursday passed The Farmers’ Produce Trade and Commerce (Promotion and
Facilitation) Bill, 2020 and The Farmers (Empowerment and Protection)
Agreement of Price Assurance and Farm Services Bill, 2020.
Questioning
the manner in which the Bills were passed in the Lok Sabha, Mayawati
said, “Sansad mein kisanon se jure do Bill, unki sabhi shankaon ko door
kiye bina hi, kal paas kar diye gaye hain. Ush se BSP katai sehmat nahi
hai. (Two Bills related to farmers were passed in Parliament yesterday
without clearing doubts related to them. The BSP does not approve of it
at all.” She further said, “What does farmer of the entire country want?
It would be better if the Central government pays attention in this
direction.”
Samajwadi Party chief Akhilesh Yadav termed the two farm
Bills “pro-rich and anti-farming”, and said that once they come into
effect, they would reduce the farmers as mere labourers on their own
fields and would take away their right of getting appropriate price for
their crop.
“BJP sarkar kheti ko ameeron ke hathon girwi rakhne ke
liye shoshankari vidheyak layi hai.” (The BJP government has brought
these Bills, which would mortgage the farms in the hands of rich and
will exploit them).”
Akhilesh further said that these Bills were
being passed “to end the protection given to the farmers and slowly
finish the mandis where farmers sell their crop at minimum support price
(MSP). He said that in the future, the minimum support price to farmers
would be done away with and farmers will just work as labourers in
their own fields (“Woh apni hi jameen par majdoor ban jayenge”).
In Parliament too, members of the Samajwadi Party and Bahujan Samaj Party have joined the Opposition ranks to oppose the Bills.
Farm bills anti-farmer, will help rich: Mayawati and Akhilesh
indianexpress.com
Farm bills anti-farmer, will help rich: Mayawati and Akhilesh
https://www.indiatoday.in/…/war-of-words-between-pm…
War of words between PM Modi and Mayawati
indiatoday.in
War of words between PM Modi and Mayawati
Mayawati claimed that women legislators in the Bharatiya Janata Pa
For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.
KUSHINARA NIBBANA BHUMI PAGODA-It
At
WHITE HOME
668, 5A main Road, 8th Cross, HAL III Stage, Prabuddha Bharat Puniya Bhumi Bengaluru
Magadhi Karnataka State PRABUDDHA BHARAT Subha Sutta (Digna Nikaya)
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is a 18 feet Dia All White Pagoda with a table or, but be sure
to having above head level based on the usual use of the room. in
116 CLASSICAL LANGUAGES and planning to project Important Places like
Lumbini, Bodh gaya, Saranath, Kushinara, Etc., in a circle vision akin
to Circarama
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language/
which are the same. Buddha spoke in Magadhi. All the 7111 languages and
dialects are off shoot of Classical Magahi Magadhi. Hence all of them
are Classical in nature (Prakrit) of Human Beings, just like all other
living speices have their own naturallanguages for communication. 116
languages are translated by
https://translate.google.com
Subha Sutta
Damsak1
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Venerable Kiribathgoda Gnanananda Thero
metta.lk/tipitaka/2Sutt
1. Thus have I heard. The venerable ânanda was once staying at Sàvatthi
in the Jeta Wood, in Anàthapiõóika’s pleasaunce, shortly after the
Exalted One had died away. Now at that time the young Brahman Subha, the
son of the man of Tudi, was dwelling at Sàvatthi on some business or
other.
now, young man. Go to the Samaõa ânanda, and ask in my name as to
whether his sickness and indisposition has abated, as to his health and
vigour and condition of ease; and say: ßTwere well if the venerable
ânanda would be so kind as to pay a visit to Subha, the young Brahman,
the son of the man of Tudi.û
`Very well, Sir,’ said that young man in reply. And he went to the
place where the venerable ânanda was staying, and exchanged with him the
greetings and compliments of politeness and courtesy, and took his seat
apart. And, so seated, he delivered to the venerable ânanda the message
with which he had been charged.
is not just now, young man, convenient, for I have just taken medicine.
But perhaps I may be able to go on the morrow, if so be that conditions
and opportunity seem fit.’
Sir, the matter has been so far accomplished that perhaps the venerable
ânanda may be able to come on the morrow, if so be that conditions and
opportunity seem fit.’
And the venerable ânanda, when the night had passed away, dressed
himself early in the morning, and went, in his robes and carrying his
bowl, with a Bhikkhu from the Cetiya country as his attendant, to
Subha’s house, and took his seat on the mat spread out for him. And
Subha, the young Brahman, the son of the man of Tudi, came there where
he sat, and exchanged with the venerable ânanda the greetings and
compliments of politeness and courtesy, and took his seat on one side.
And, so seated, he said to the venerable ânanda:
Sir, have waited long on the venerable Gotama, constantly near him,
continually in his company. You, Sir, will know what were the things the
venerable Gotama was wont to praise; to which he used to incite the
folk, in which he established them, and made them firm. What were they,
ânanda?’
`Three are the bodies of doctrine, O Brahman, which the Exalted One was
wont to praise; to which he used to incite the folk, in which he
established them, and made them firm. And what are the three? The so
noble body of doctrine regarding right conduct, the so noble body of
doctrine regarding self-concentration, the so noble body of doctrine
regarding intelligence.’
what, ânanda, is this so noble body of doctrine regarding right conduct
(Sãla) in praise of which the venerable Gotama was wont to speak; to
which he used to incite the folk, in which he established them, and made
them firm?’
is this, ânanda, and mysteriousÞboth that this so noble group of
conduct is well-rounded, not incomplete ; and that I perceive no other,
like unto it, among the other Samaõas and Bràhmaõas outside of this
communion. And were they also to perceive such in themselves, then would
they be satisfied with thus much, and would say: ßSo far is enough. We
have done thus much. The aim of our Samaõaship has been reached.û But
you, ânanda, on the other hand, say: ßThere is yet something further,
according to your system, still to be done.û
1. `And what, ânanda, is this so noble body of doctrine regarding
self-concentration (samàdhi) in praise of which the venerable Gotama was
wont to speak; to which he used to incite the folk, in which he
established them, and made them firm?’
`And what, ânanda, is this so noble body of doctrine regarding
intellect (pa¤¤à) in praise of which the venerable Gotama was wont to
speak; to which he used to incite the folk, in which he established
them, and made them firm?’
`This, young Brahman, is that so noble body of doctrine regarding
intellect, of which that Exalted One was wont to speak in praise;, to
which he used to incite the folk, in which he established them, and made
them firm.’
is this, ânanda, and mysteriousÞboth that this so noble group of
doctrine regarding intellect is well-rounded, not incomplete; and that I
perceive no other, like unto it, among the other Samaõas and Bràhmaõas
outside of this communion.
there is not, in this matter, anything further to be accomplished. Most
excellent, ânanda, are the words of thy mouth, most excellent! Just as
if a man were to set up that which has been thrown down, or were to
reveal that, which has been hidden away, or were to point out the right
road to him who has gone astray, or were to bring a light into the
darkness so that those who have eyes could see external formsÞjust even
so has the truth been made known to me, in many a figure, by the
venerable ânanda. And I, even I, betake myself to that venerable Gotama
as my guide, to the truth, and to the Order. May the venerable ânanda
receive me as an adherent, as one who, from this day forth, as long as
life endures, has taken them as his guide.’
I. 1. Thus have I heard. The venerable Ānanda was once staying at
Sāvatthi in the Jeta Wood, in Anāthapiṇḍika’s pleasaunce, shortly after
the Exalted One had died away [1]. Now at that time the young Brahman
Subha, the son of the man of Tudi [2], was dwelling at Sāvatthi on some
business or other.
now, young man. Go to the Samaṇa Ānanda, and ask in my name as to
whether his sickness and indisposition has abated, as to his health and
vigour and condition of ease; and say: “Twere well if the venerable
Ānanda would be so kind as to pay a visit to Subha, the young Brahman,
the son of the man of Tudi.”
‘Very well, Sir,’ said that young man in reply. And he went to the
place where the venerable Ānanda was staying, and exchanged with him the
greetings and compliments of politeness and courtesy, and took his seat
apart. And, so seated, he delivered to the venerable Ānanda the message
with which he had been charged.
is not just now, young man, convenient, for I have just taken medicine.
But perhaps I may be able to go on the morrow, if so be that conditions
and opportunity seem fit.’
Sir, the matter has been so far accomplished that perhaps the venerable
Ānanda may be able to come on the morrow, if so be that conditions and
opportunity seem fit.’
And the venerable Ānanda, when the night had passed away, dressed
himself early in the morning, and went, in his robes and carrying his
bowl, with a Bhikkhu from the Cetiya country as his attendant, to
Subha’s house, and took his seat on the mat spread out for him. And
Subha, the young Brahman, the son of the man of Tudi, came there where
he sat, and exchanged with the venerable Ānanda the greetings and
compliments of politeness and courtesy, and took his seat on one side.
And, so seated, he said to the venerable Ānanda:
‘You, Sir, have waited long on the venerable Gotama, constantly near
him, continually in his company. You, Sir, will know what were the
things the venerable Gotama was wont to praise; to which he used to
incite the folk, in which he established them, and made them firm. What
were they, Ānanda?’
‘Three are the bodies of doctrine, O Brahman, which the Exalted One was
wont to praise; to which he used to incite the folk, in which he
established them, and made them firm. And what are the three? The so
noble body of doctrine regarding right conduct, the so noble body of
doctrine regarding self-concentration, the so noble body of doctrine
regarding intelligence [3].’
what, Ānanda, is this so noble body of doctrine regarding right conduct
(Sīla) in praise of which the venerable Gotama was wont to speak; to
which he used to incite the folk, in which he established them, and made
them firm?’
is this, Ānanda, and mysterious—both that this so noble group of
conduct is well-rounded, not incomplete ; and that I perceive no other,
like unto it, among the other Samaṇas and Brāhmaṇas outside of this
communion. [207] And were they also to perceive such in themselves, then
would they be satisfied with thus much, and would say: “So far is
enough. We have done thus much. The aim of our Samaṇaship has been
reached.” But you, Ānanda, on the other hand, say: “There is yet
something further, according to your system, still to be done.”
1. ‘And what, Ānanda, is this so noble body of doctrine regarding
self-concentration (samādhi) in praise of which the venerable Gotama was
wont to speak; to which he used to incite the folk, in which he
established them, and made them firm?’
The emancipation of heart from the Five Hindrances—covetousness,
ill-temper, sloth of body and mind, excitement and worry, and
perplexity.
the answer is followed by the same injunction as to something further
to he done, and the same rejoinder as above in Chapter 1, 30.]
20. ‘And what, Ānanda, is this so noble body of doctrine regarding
intellect (paññā) in praise of which the venerable Gotama was wont to
speak; to which he used to incite the folk, in which he established
them, and made them firm?’
The ñāṇa-dassana—the insight which sees that the body is impermanent,
and that mind (viññāṇa) is bound up with it, has no existence
independent of it.
The perception of the Four Truths as to sorrow and the Eightfold Path;
the rooting out of one’s mind of the Intoxicants (the Āsavas); and the
final assurance, consequent thereon, of Emancipation gained.]
27. ‘This, young Brahman, is that so noble body of doctrine regarding
intellect, of which that Exalted One was wont to speak in praise;, to
which he used to incite the folk, in which he established them, and made
them firm.’
‘Wonderful is this, Ānanda, and mysterious—both that this so noble
group of doctrine regarding intellect is well-rounded, not incomplete;
and that I perceive no other, like unto it, among the other Samaṇas and
Brāhmaṇas outside of this communion.
271/] And there is not, in this matter, anything further to be
accomplished. Most excellent, Ānanda, are the words of thy mouth, most
excellent! Just as if a man were to set up that which has been thrown
down, or were to reveal that, which has been hidden away, or were to
point out the right road to him who has gone astray, or were to bring a
light into the darkness so that those who have eyes could see external
forms—just even so has the truth been made known to me, in many a
figure, by the venerable Ānanda. And I, even I, betake myself to that
venerable Gotama as my guide, to the truth, and to the Order. May the
venerable Ānanda receive me as an adherent, as one who, from this day
forth, as long as life endures, has taken them as his guide.’
101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
https://yesterland.com/circarama.html
https://www.ethnologue.com/guides/how-many-languages
How many languages are there in the world?
number is constantly in flux, because we’re learning more about the
world’s languages every day. And beyond that, the languages themselves
are in flux. They’re living and dynamic, spoken by communities whose
lives are shaped by our rapidly changing world. This is a fragile time:
Roughly 40% of languages are now endangered, often with less than 1,000
speakers remaining. Meanwhile, just 23 languages account for more than
half the world’s population.
When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language/
which are the same. Buddha spoke in Magadhi. All the 7111 languages and
dialects are off shoot of Classical Magahi Magadhi. Hence all of them
are Classical in nature (Prakrit) of Human Beings, just like all other
living speices have their own naturallanguages for communication. 116
languages are translated by
https://translate.google.com
04) Classical Hela Basa (Hela Language),
25) Classical Croatian-Klasična hrvatska, 115) Classical Yoruba-Yoruba Yoruba, 116) Classical Zulu-I-Classical Zulu
05) Classical Pāḷi
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans
09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,
21) Classical Chichewa-Chikale cha Chichewa,
22) Classical Chinese (Simplified)-古典中文（简体）,
23) Classical Chinese (Traditional)-古典中文（繁體）,
24) Classical Corsican-Corsa Corsicana,
26) Classical Czech-Klasická čeština,
27) Classical Danish-Klassisk dansk,Klassisk dansk,
28) Classical Dutch- Klassiek Nederlands,
29) Classical English,Roman
30) Classical Esperanto-Klasika Esperanto,
31) Classical Estonian- klassikaline eesti keel,
32) Classical Filipino klassikaline filipiinlane,
33) Classical Finnish- Klassinen suomalainen,
34) Classical French- Français classique,
35) Classical Frisian- Klassike Frysk,
36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,
42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,
44) Classical Hebrew- עברית קלאסית
45) Classical Hmong- Lus Hmoob,
46) Classical Hungarian-Klasszikus magyar,
47) Classical Icelandic-Klassísk íslensku,
48) Classical Igbo,Klassískt Igbo,
49) Classical Indonesian-Bahasa Indonesia Klasik,
50) Classical Irish-Indinéisis Clasaiceach,
51) Classical Italian-Italiano classico,
52) Classical Japanese-古典的なイタリア語,
53) Classical Javanese-Klasik Jawa,
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
55) Classical Kazakh-Классикалық қазақ,
56) Classical Khmer- ខ្មែរបុរាណ,
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
60) Classical Kyrgyz-Классикалык Кыргыз,
61) Classical Lao-ຄລາສສິກລາວ,
62) Classical Latin-LXII) Classical Latin,
63) Classical Latvian-Klasiskā latviešu valoda,
64) Classical Lithuanian-Klasikinė lietuvių kalba,
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,
66) Classical Macedonian-Класичен македонски,
67) Classical Malagasy,класичен малгашки,
68) Classical Malay-Melayu Klasik,
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-क्लासिकल माओरी,
73) Classical Mongolian-Сонгодог Монгол,
74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Norwegian-Klassisk norsk,
79) Classical Persian-کلاسیک فارسی
80) Classical Polish-Język klasyczny polski,
81) Classical Portuguese-Português Clássico,
82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
83) Classical Romanian-Clasic românesc,
84) Classical Russian-Классический русский,
85) Classical Samoan-Samoan Samoa,
86) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
89) Classical Sesotho-Seserbia ea boholo-holo,
90) Classical Shona-Shona Shona,
91) Classical Sindhi,
92) Classical Sinhala-සම්භාව්ය සිංහල,
93) Classical Slovak-Klasický slovenský,
94) Classical Slovenian-Klasična slovenska,
95) Classical Somali-Soomaali qowmiyadeed,
96) Classical Spanish-Español clásico,
97) Classical Sundanese-Sunda Klasik,
98) Classical Swahili,Kiswahili cha Classical,
99) Classical Swedish-Klassisk svensk,
100) Classical Tajik-тоҷикӣ классикӣ,
101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
104) Classical Thai-ภาษาไทยคลาสสิก,
105) Classical Turkish-Klasik Türk,
108) Classical Urdu- کلاسیکی اردو
111) Classical Vietnamese-Tiếng Việ
113) Classical Xhosa-IsiXhosa zesiXhosa,
114) Classical Yiddish- קלאסישע ייִדיש
|
jcs4ever@outlook.com
Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights: JC
is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio
Transformation and Economic Emancipation Movement followed by millions of people all over the world in 116 Classical languages. |
UPASAKA JAGATHEESAN CHANDRASEKHARAN
For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.
KUSHINARA NIBBANA BHUMI PAGODA-It
At
WHITE HOME
668, 5A main Road, 8th Cross, HAL III Stage, Prabuddha Bharat Puniya Bhumi Bengaluru
Magadhi Karnataka State PRABUDDHA BHARAT Please Visit and post to: https://www.facebook.com/
is a 18 feet Dia All White Pagoda with a table or, but be sure
to having above head level based on the usual use of the room. in
116 CLASSICAL LANGUAGES and planning to project Important Places like
Lumbini, Bodh gaya, Saranath, Kushinara, Etc., in a circle vision akin
to Circarama
Buddha (c. 563 BCE/480 BCE – c. 483 BCE/400 BCE), also known as
Siddhārtha Gautama, Shakyamuni Buddha or simply the Buddha, after the
title of Buddha, was an ascetic (śramaṇa) and sage, on whose teachings
Buddhism was founded.[5] He is believed to have lived and taught mostly
in the eastern part of ancient India sometime between the sixth and
fourth centuries BCE.
taught a Middle Way between sensual indulgence and the severe
asceticism found in the śramaṇa movement[7] common in his region. He
later taught throughout other regions of eastern India such as Magadha
and Kosala.[6][8]
is the primary figure in Buddhism. He is recognized by Buddhists as an
enlightened teacher who attained full Buddhahood, and shared his
insights to help sentient beings end rebirth and suffering. Accounts of
his life, discourses, and monastic rules are believed by Buddhists to
have been summarized after his death and memorized by his followers.
Various collections of teachings attributed to him were passed down by
oral tradition and first committed to writing about 400 years later.
Holdings LLC (on behalf of Big Score Music); UMPG Publishing,
SourceAudio Holdings (music publishing), and 1 Music Rights Societies
Orchard Music (on behalf of Domo Records); Sony ATV Publishing, BMI -
Broadcast Music Inc., CMRRA, UNIAO BRASILEIRA DE EDITORAS DE MUSICA -
UBEM, Peermusic, and 12 Music Rights Societies
Holdings LLC (on behalf of Big Score Music); SourceAudio Holdings
(music publishing), BMI - Broadcast Music Inc., and 1 Music Rights
Societies
Gaya - The Land of Buddha’s Awakenment with Awareness is a VR
experience which takes you to Bodh Gaya in the Indian state of Bihar.
The main temple complex houses the famous Mahabodhi temple and a
descendant of the original Bodhi tree under which Gautama Buddha
attained Enlightenment.
Chanting has helped many people to become peace, calm and tranquil,
build mindfulness while listening and/or chant attentively, re-gain
confidence from fear and uncertainty, bring happiness and positive
energy for those who are in sick and those in their last moment in this
very life (as hearing is thought to be the last sense to go in the dying
process). May you get the benefits of this chanting too.
compilation consists of Recollection of Buddha (Buddhanusati or
Itipiso), Recollection of Dhamma (Dhammanusati), Recollection of Sangaha
(Sanghanusati), Mangala Sutta, Ratana Sutta, Karaniya Metta Sutta,
Khandha Sutta, Bhaddekaratta Gatha, Metta Chant, Accaya Vivarana,
Vandana, Pattanumodana, Devanumodana, Punnanumodana and Patthana.
compilation is made possible by Venerable Samanera Dhammasiri getting
the permission from Venerable Vajiradhamma Thera to compile and
distribute, and co-edit and proofing. The background image is photo
taken by Venerable Dhammasubho. First compilation completed in 2007 and
further edit was done in 2015. Thanks and Sadhu to all who have assisted
and given me the opportunity to do this compilation especially my
family. May the merits accrue from this compilation share with all. With
Metta, Tissa Ng.
this video, Cinca Manavika hatches an evil plan to destroy Buddhism.
This evil action led her to being one of the few people that were
swallowed by the Earth itself.
Buddha would often use past rebirth stories (Jatakas) to reveal the
connection between past and present, and illuminate the relationship
between cause and effect. Wat San Fran is proud to share our favorite
Jatakas with you.
do not permit the usage of any of our content - videos, images, or
audio - on any other channels. If you wish to have your language
represented on our videos, we invite you to submit them through
YouTube’s community contribution.
Mission of Evil | Cinca Manavika | Animated Buddhist Stories - นิทานชาดก
#Cinca Manavika #WatSanFran Cinca Manavika In this video, Cinca
Manavika hatches an evil plan to destroy Buddhism. This evil action led
her to being …
![[ENG] Story of the Buddha](https://ci5.googleusercontent.com/proxy/Lgs4CI74E1o7syVPwsRNYa31T1CByoFy1AV1Ni328I1GyKzP_sZr8M5fHZTomaMHzQXykhTTAw4fvD1Xl76DFJ_cPvvmK7lcJT3MB_WlXCa88vQFJD5lAZxjQNG9aDKbqr-Hsj1g4N1XBQW4y1Rm3YnGpr_cQPFGoYi_yy4Pxl1ZqQneRLGjwOtPIRQMwZB21Z1frGtFSOjxzm2lGmCEEgPhgzOpKBAZQ2sQxeoeVOf8wyPTsDcp9oBtE2MRneEPnrLKdxCuwzZZpV2Ie46m_7SYiCFvlQAEut_cWr2rgoINr77vGdkU-l8pnCuZsIah3wswbA=s0-d-e1-ft#https://external.fblr15-1.fna.fbcdn.net/safe_image.php?d=AQBNePKDNMBL7D8o&w=480&h=250&url=https%3A%2F%2Fi.ytimg.com%2Fvi%2FwbDNlTXatp4%2Fhqdefault.jpg&cfs=1&sx=0&sy=72&sw=480&sh=250&ext=jpg&_nc_cb=1&_nc_hash=AQB-Mhoxi1fu0mXY)
is the primary figure in Buddhism, and accounts of his life,
discourses, and monastic rules are believed by Buddhists to have been
summarized after his death and memorized by his followers. Various
collections of teachings attributed to him were passed down by oral
tradition, and first committed to writing about 400 years later.
is the primary figure in Buddhism, and accounts of his life,
discourses, and monastic rules are believed by Buddhists to have been
summarized after h…
is the primary figure in Buddhism, and accounts of his life,
discourses, and monastic rules are believed by Buddhists to have been
summarized after h…
is the primary figure in Buddhism, and accounts of his life,
discourses, and monastic rules are believed by Buddhists to have been
summarized after h…
is the primary figure in Buddhism, and accounts of his life,
discourses, and monastic rules are believed by Buddhists to have been
summarized after his death and memorized by his followers. Various
collections of teachings attributed to him were passed down by oral
tradition, and first committed to writing about 400 years later.
WITHOUT SOUND | Lord Buddha meditation animation | Beautifulguys!! This is my humble effort to draw a Buddha head with a 3D
effect. So,go through the complete process n lemme know if you liked it
in the comment section. Thanks for watching and I wish you visit my
channel again as there are a few very interesting projects which I’m now
working are in the pipeline. Hope we will meet again. Thanks again n
wish me luck for my future endeavors!! Have a good day.
guys!! This is my humble effort to draw a Buddha head with a 3D effect.
So,go through the complete process n lemme know if you liked it in the
comment se…
some Buddhist traditions, people are encouraged to devote 100,000
miniature stupas, pagodas, or idols of Buddha as an act of extreme
piety. Well, I’m not that pious. We celebrate 50 episodes of the Ancient
Art Podcast (and 100,000 channel views on YouTube!) with 50 images of
Buddha. Enjoy this feast for the eyes of magnificent Buddhist treasures
from the southern tip of India to the snowy peaks of the Himalayas, from
the lush Southeast Asian tropics, stately caves of China, and serene
bamboo groves of Japan. Explore more episodes, image galleries, credits,
transcripts, and additional resources at http://ancientartpodcast.org. Connect at http://twitter.com/
some Buddhist traditions, people are encouraged to devote 100,000
miniature stupas, pagodas, or idols of Buddha as an act of extreme
piety. Well, I’m not …
to make the portrait of Lord Gautama Buddha with the technique of
Quilling in this step by step tutorial by Quilling Guru, Debasish
Sarkar.
to make the portrait of Lord Gautama Buddha with the technique of
Quilling in this step by step tutorial by Quilling Guru, Debasish
Sarkar. In this tut…
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jcs4ever@outlook.com
Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights: JC
is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio
Transformation and Economic Emancipation Movement followed by millions of people all over the world in 116 Classical languages. |
UPASAKA JAGATHEESAN CHANDRASEKHARAN
For
The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.
KUSHINARA NIBBANA BHUMI PAGODA-It
is a 18 feet Dia All White Pagoda with a table or, but be sure
to having above head level based on the usual use of the room. in
116 CLASSICAL LANGUAGES and planning to project Important Places like
Lumbini, Bodh gaya, Saranath, Kushinara, Etc., in a circle vision akin
to Circarama
At
WHITE HOME
668, 5A main Road, 8th Cross, HAL III Stage,
Prabuddha Bharat Puniya Bhumi Bengaluru
Magadhi Karnataka State
Please Visit and post to:
https://ayyothidhasapandithar.blogspot.com/2015/03/blog-post_72.html?showComment=1600840881317#c5715549741542080122
https://tamilbuddhist.com/
https://www.facebook.com/TamilBuddhist/
https://classical-tamil-2010.blogspot.com/2010/08/17.html?showComment=1600841168231#c6183610815014567870
Thankyou for converting the Dhamma in the letters to voice , always it is
easy to hear rather than reading, many lay people attained higher
stages in meditation by their right concentration and right
understanding, when Lord Buddha was giving the discourses.
Dr. M. Punnaji lesson on Majjhima Nikaya sutta 12 -
Mahāsīhanādasutta (The Greater Discourse on the Lion’s Roar) during
the weekly Sutta Class on 11th September 2017 at the Buddhist Maha
Vihara. To download a copy of the sutta in English:
தமிழில் திரபிடக மூன்று தொகுப்புகள்
இந்த
நூட்கள் வெளியீடு காட்சிமுறை உருவரைக்குறிப்பு தேவனாகரி எழுத்துப்
பிரதியில் திபிடக முக்கூடைகளின் சஹ்ஹுவ ஸாக்யன (ஆறாவது மன்றம்) பதிப்பு.
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
விநய பியுயக Vinaya Piμaka
(மூன்று மண்டலங்கள், 5 நூட்களாக அச்சடிக்கப்பட்டது)
(Three divisions, printed in 5 books)
1.ஸுத்த விபாக(ஒரு சர மண்டலம்) [பிக்குக்கள் மற்றும் பிக்குனிகளுக்கான தன்னகம் கொண்ட
விதிகளின் இரண்டு நூட்கள்]
Sutta Vibhaaga [two books containing rules for the bhikkhus and
bhikkhunis, outlining eight classes of offences]
திபிடக முக்கூடைகள்
Tipiμaka (three “baskets”)
ஸுத்த பியுயக
( ஐந்து திரட்டுகள்)
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).
நெறி முறைக் கட்டளை ஆணைக் கூடை தம்மா பற்றி புத்தர்
கற்பித்த மெய்ம்மை சாறு நிரம்பியது. அது பதினாயிரம் விஞ்சி மிகுதியாக நெறி
முறைக் கட்டளை ஆணை நிரம்பியது. அது நிகாய ( ஒரு பேரெண்ணிக்கை,
ஒன்றுகூடுதல் ஒரு வகை, வரிசைமுறை, குவியல், ஓர் கூட்டமைப்பு,
பொதுநோக்கங்கள் கொண்ட, ஒருங்கு கூட்டுதல், ஒரு குடும்பமரபுக் குழு,
கருத்தூன்றி நீடித்த ) என அழைக்கப்படும் ஐந்து திரட்டுகளாக பிரிந்துள்ளது.
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.
நீளமான நிகாய (திரட்டுகள்)
புத்தரால் கொடுக்கப்பட்ட 34 நீளமான போதனையுரைகள் கொய்சகமாக்கப்பட்டது.
Majjhima Nikāya
[majjhima:
medium] The Majjhima Nikāya gathers 152 discourses of the Buddha of
intermediate length, dealing with diverse matters.
மத்திம (நடுத்தரமான) நிகாய (திரட்டுகள்)
புத்தரால்
கொடுக்கப்பட்ட 152 மத்திம ( நடுத்தரமான நீட்சி ) பல்வேறு வகைப்பட்ட
விஷயங்கள் செயல் தொடர்பு உடன் போதனையுரைகள் கொய்சகமாக்கப்பட்டது.
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.
குவியல் நிகாய (திரட்டுகள்)
குவியல்
நிகாய (திரட்டுகள்) என அழைக்கப்படும் நெறி முறைக் கட்டளை ஆணை அவற்றினுடைய
பொருளுக்கு ஏற்ப 56 பங்குவரி குவியலாக கொய்சகமாக்கப்பட்டது. அது மூவாயிரம்
விஞ்சி மிகுதியாக மாறும் தன்மையுள்ள நீளம் ஆனால் பெரும்பாலும் ஒப்பு
நோக்காக சுருக்கமான நெறி முறைக் கட்டளை ஆணை நிரம்பியது.
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.
கூடுதல் அங்கமான (ஆக்கக்கூறு) நிகாய (திரட்டுகள்)
இறங்குதல்
காரணி, கருத்தைக் கவர்கிற, கீழ் நோக்கி அல்லது ஏறத்தாழ தற்போதைக்கு
உதவுகிற என அழைக்கப்படும் பதினொன்று பங்குவரி, ஒவ்வொன்று
கொய்சகமாக்கப்பட்டது நெறி முறைக் கட்டளை ஆணை கணக்கிடல் ஆக்கை ஒரு
குறிப்பிட்ட கூடுதல் ஆக்கக் கூறு எதிராக அவை முன்னோடி மாதிரி இறங்குதல்
காரணி. அது ஆயிரக்கணக்கான பெரும்பாலும் சுருக்கமான நெறி முறைக் கட்டளை ஆணை
நிரம்பியது. தன்னகம் கொண்டிரு
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.
சுருக்கமான, சிறிய நிகாய (திரட்டுகள்)
சுருக்கமான,
சிறிய நிகாய (திரட்டுகள்) வாசகம் மற்றும் ஆலோசனை மிக்க மாதிரி தணிந்த
இரண்டு படுகைகள் : தம்மபத (ஒரு சமய சம்பந்தமான முற்றுத் தொடர் வாக்கியம் ,
மூன்று கூடைகள் நூட்கள் ஒன்றின் பெயர் , தம்மாவின் உடற்பகுதி அல்லது
பாகம்), உதான (வார்த்தைகளால்,
மேல்நோக்கிய பேரார்வம், ஆவல் கொண்ட அல்லது
மகிழ்ச்சி கூற்று, சொற்றொடர் , உணர்ச்சிமிக்க உறுதலுணர்ச்சி, மகிழ்ச்சி
அல்லது மனத்துயரம் இரண்டனுள் ஒன்று), இதிவுத்தக ( இது குத்தகனிகாய நான்காம்
புத்தகம் பெயர்), ஸுத்த ( ஒரு சரம், இழை ,: புத்தசமயம், சவுகதநூல் ஒரு
பாகம்; ஒரு விதி, நீதி வாக்கியம் இறங்குதல் காரணி),தேரகாத-தேரிகாத(
தேராக்களுக்கு உரியதானது), மற்றும் ஒரு சரடு ஜாதக ( பிறப்பு , பிறப்பிடம் ,
ஒரு பிறப்பு அல்லது : புத்தசமயம் விவேகம் வாழ்தல் , ஒரு ஜாதக, அல்லது
புத்தரின் முந்திய பிறப்பு கதைளில் ஒன்று.)
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
ஸஞ்யா
நு கொ பந்தெ பதமங் உப்பஜ்ஜதி, பச்சா ஞானங்? உதாஹு ஞானங் பதமங் உப்பஜ்ஜதி,
பச்சா ஸஞ்யா? உதாஹு ஸஞ்யா ச ஞானங்ச அபுபங் ஆசரிமங் உப்பஜ்ஜந்தி?’ தி.
Saññā nu kho bhante paṭhamaṃ uppajjati, pacchā ñāṇaṃ? Udāhu ñāṇaṃ
paṭhamaṃ uppajjati, pacchā saññā? Udāhu saññā ca ñāṇañca apubbaṃ
acarimaṃ uppajjantī?’ ti.
இப்பொழுது, பந்த்தே, எது முதலாவது எழும்புவது
புலனுணர்வா,ஞானங் அடுத்ததா? அல்லது ஞானங் முதலாவது மற்றும் புலனுணர்வு
அடுத்ததா? அல்லது ஒரே நேரத்தில் புலனுணர்வும் ஞானமும் எழும்புகிறதா?
Now, lord, does perception arise first, and knowledge after; or does
knowledge arise first, and perception after; or do perception &
knowledge arise simultaneously?
ஸஞ்யா கொ பொத்தபாதப தமங் உப்பஜ்ஜதி பச்சா
ஞானங். ஸன்யுப்பாதா ச பன ஞானுப்பாதொ ஹோதி. ஸொ ஏவங் பஜானாதி: இதப்பச்சாயா
கிர மெ ஞானங் உதபாதிதி. இமினா கொ ஏதங் பொத்தபாத பரியாயென வேதிதப்பங், யதா
ஸஞ்யா பதமங் உப்பஜ்ஜதி பச்சா ஞானங், ஸன்யுப்பாதொ ச பன ஞானுப்பாதொ
ஹோதி’தி.
Saññā kho poṭṭhapāda paṭhamaṃ uppajjati pacchā ñāṇaṃ. Saññuppādā ca pana
ñāṇuppādo hoti. So evaṃ pajānāti: idappaccayā kira me ñāṇaṃ udapādīti.
Iminā kho etaṃ poṭṭhapāda pariyāyena veditabbaṃ, yathā saññā paṭhamaṃ
uppajjati pacchā ñāṇaṃ, saññuppādo ca pana ñāṇuppādo hotī’ ti.
பொத்தபாத, முதலாவது
புலனுணர்வும் பின்னால் ஞானம் எழும்புகிறது.மற்றும் புலனுணர்வு
எழும்புகிறபோது ஞானம் எழும்புகிறது. ஒரு பிரித்தறியும் நிலை சார்ந்துள்ள
என்னுடைய இந்த ஞானம் எழும்பியது. இவ்வழியான வரம்பின் காரண ஆய்வால் ஒருவர்
எப்படி முதலாவது புலனுணர்வு எழும்புகிறது மற்றும் ஞானம் அடுத்து என்று உணர
முடியும் மற்றும் எவ்வாறு புலனுணர்வு எழும்பியதால், ஞானம் எழும்பிமயது
என்றும்.
Potthapada, perception arises first, and
knowledge after. And the arising of knowledge comes from the arising of
perception. One discerns, ‘It’s in dependence on this that my knowledge
has arisen.’ Through this line of reasoning one can realize how
perception arises first, and knowledge after, and how the arising of
knowledge comes from the arising of perception.
Sutta Piṭaka-Digha Nikāya
DN 16 - (D ii 137)
Mahāparinibbāna Sutta
{excerpts}
— The last instructions —
[mahā-parinibbāna]
This
sutta gathers various instructions the Buddha gave for the sake of his
followers after his passing away, which makes it be a very important set
of instructions for us nowadays.
Note: infobubbles on all Pali words except in section with light green background color
Dhammādāsaṃ
nāma dhamma-pariyāyaṃ desessāmi, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ’āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti.
(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.
தமிழ்
(தம்மாவின் உருப்பளிங்கு)
நான்
Dhammādāsa (தம்மாவின் உருப்பளிங்கு) என கருதப்படும் தம்மாவை
வியாக்கியானம் பண்ண பிரசங்கம் செய்ய விரும்புகிரேன்,ariyasāvaka (புனிதமான
சீடர்)ஆக ஆட்கொண்டு,ஒருவேளை அவர் தானே விரும்பி உறுதியாக்கிக் கொண்டால்:
‘ஆக
எனக்கு, இன்னும் மேலும் niraya (நரகம்) இல்லை,இன்னும் மேலும்
tiracchāna-yoni ( மிருகம சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும் pettivisaya
(ஆவிகள் சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும்
பாக்கியவீனம்,துரதிருஷ்டம்,துக்கம், நிலை இல்லை, நான் sotāpanna (புனல்
பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து விடுவிக்கப்பட்டவன்,sambodhi
(முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர இருத்தல் உறுதி.
Katamo
ca so, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ’āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti?
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?
மற்றும் என்ன,Ānanda
(ஆனந்தா),தம்மா மீது ஆன அந்த பிரசங்கம் Dhammādāsa (தம்மாவின்
உருப்பளிங்கு) என கருதப்படும் தம்மாவை வியாக்கியானம் பண்ண பிரசங்கம் செய்ய
விரும்புகிரேன்,ariyasāvaka (புனிதமான சீடர்)ஆக ஆட்கொண்டு,ஒருவேளை அவர்
தானே விரும்பி உறுதியாக்கிக் கொண்டால்:
‘ஆக எனக்கு, இன்னும் மேலும்
niraya (நரகம்) இல்லை,இன்னும் மேலும் tiracchāna-yoni ( மிருகம
சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும் pettivisaya (ஆவிகள் சாம்ராஜ்யம்)
இல்லை,இன்னும் மேலும் பாக்கியவீனம்,துரதிருஷ்டம்,துக்கம், நிலை இல்லை, நான்
sotāpanna (புனல் பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து
விடுவிக்கப்பட்டவன்,sambodhi (முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர
இருத்தல் உறுதி தானே?
Idh’ānanda, ariyasāvako Buddhe aveccappasāda samannāgato hoti:
Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:
இங்கு,ஆனந்தா,புனிதமான சீடர் Buddhe aveccappasāda (புத்தர் இடத்தில் தன்னம்பிக்கை)யாக குணிக்கப் படுகிரார்.
‘Itipi
so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū
anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ ti.
Dhamme aveccappasāda samannāgato hoti:
He is endowed with Dhamme aveccappasāda:
Dhamme aveccappasāda:(தம்மா இடத்தில் தன்னம்பிக்கை)யாக குணிக்கப் படுகிரார்.
‘Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ ti.
Saṅghe aveccappasāda samannāgato hoti:
He is endowed with Saṅghe aveccappasāda:
Saṅghe aveccappasāda (சான்றோர் இடத்தில் தன்னம்பிக்கை)யாக குணிக்கப் படுகிரார்.
‘Suppaṭipanno
bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho,
ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato
sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa
bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo
anuttaraṃ puññakkhettaṃ lokassā’ ti.
Ariya-kantehi sīlehi samannāgato hoti
He is endowed with a sīla which is agreeable to the ariyas,
புனிதமானவர்கள் ஏற்றுக்கொள்ளத்தக்க சீலராக குணிக்கப் படுகிரார்.
akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.
Ayaṃ
kho so, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ’āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti
This,
Ānanda, is the discourse on the Dhamma which is called Dhammādāsa,
possessed of which the ariyasāvaka, if he so desires, can declare of
himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no
more pettivisaya, no more state of unhappiness, of misfortune, of
misery, I am a sotāpanna, by nature free from states of misery, certain
of being destined to sambodhi.
இது, Ānanda (ஆனந்தா),தம்மா மீது ஆன
அந்த பிரசங்கம் Dhammādāsa (தம்மாவின் உருப்பளிங்கு) என கருதப்படும்
தம்மாவை வியாக்கியானம் பண்ண பிரசங்கம் செய்ய விரும்புகிரேன்,ariyasāvaka
(புனிதமான சீடர்)ஆக ஆட்கொண்டு,ஒருவேளை அவர் தானே விரும்பி உறுதியாக்கிக்
கொண்டால்:
’ஆக எனக்கு, இன்னும் மேலும் niraya (நரகம்) இல்லை,இன்னும் மேலும்
tiracchāna-yoni ( மிருகம சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும் pettivisaya
(ஆவிகள் சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும்
பாக்கியவீனம்,துரதிருஷ்டம்,துக்கம், நிலை இல்லை, நான் sotāpanna (புனல்
பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து விடுவிக்கப்பட்டவன்,sambodhi
(முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர இருத்தல் உறுதி.
…
…
Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī.
Sato should you remain, bhikkhus, and sampajānos. This is our intruction to you.
Sato(கவனமான)
நீர் இருக்க வேண்டும்,bhikkhus (பிக்குக்கள்),மேலும் sampajānos(மாறா
இயல்பு அநித்தியத்தை பகுத்தறிதல்).இது தான் உமக்கு
எங்களுடைய போதனை.
Katha’ñca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu
And how, bhikkhus, is a bhikkhu sato? Here, bhikkhus, a bhikkhu
மற்றும் எப்படி,பிக்கு, பிக்குக்கள் sato (கவனமான) இருக்கிரார்? இங்கு,பிக்குக்கள், ஒரு பிக்கு
kāye
kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno
satimā, vineyya loke abhijjhā-domanassaṃ; citte cittānupassī viharati
ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; dhammesu
dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ.
Evaṃ kho, bhikkhave, bhikkhu sato hoti. Katha’ñca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave,
Thus, bhikkhus, is a bhikkhu sato. And how, bhikkhus, is a bhikkhu sampajāno? Here, bhikkhus,
இப்படி,பிக்குக்கள்,பிக்கு
sato (கவனமான) இருக்கிரார்.மற்றும் எப்படி,பிக்குக்கள், பிக்கு
sampajānos(மாறா இயல்பு அநித்தியத்தை பகுத்தறிதல்)ஆகிரார்?
இங்கு,பிக்குக்கள்,
bhikkhu abhikkante paṭikkante sampajānakārī
hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite
sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite
pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme
sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve
sampajānakārī hoti.
Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī ti.
Thus, bhikkhus, is a bhikkhu sampajāno. Sato should you remain, bhikkhus, and sampajānos. This is our intruction to you.
இப்படி,பிக்குக்கள்,பிக்கு
sampajānos(மாறா இயல்பு அநித்தியத்தை பகுத்தறிதல்)ஆகிரார்,Sato(கவனமான)
நீர் இருக்க வேண்டும்,பிக்குக்கள்,மற்றும்sampajānos(மாறா இயல்பு
அநித்தியத்தை பகுத்தறிதல்),இது தான் உமக்கு
எங்களுடைய போதனை.
…
…
–
Sabbaphāliphullā kho, Ānanda, yamakasālā akālapupphehi. Te tathāgatassa
sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa
sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni
antalikkhe vattanti tathāgatassa pūjāya.
– Ananda, the twin sala
trees are in full bloom, though it is not the season of flowering. And
the blossoms rain upon the body of the Tathagata and drop and scatter
and are strewn upon it in worship of the Tathagata. And celestial coral
flowers and heavenly sandalwood powder from the sky rain down upon the
body of the Tathagata, and drop and scatter and are strewn upon it in
worship of the Tathagata. And the sound of heavenly voices and heavenly
instruments makes music in the air out of reverence for the Tathagata.
-ஆனந்தா,பூவா
பருவகாலமாக இருந்த போதிலும், இரட்டை sala (சாலா) மரங்கள் முழு மலர்ச்சி
அடைந்து இருக்கிறது. மற்றும் Tathagata (குறைபாடற்றவரை) வழிபாடு செய்தல்
போல் Tathagata(குறைபாடற்றவர்) உடல் மேலே பூமழை பொழிந்து, துளி சிதற,
இரத்தினப்பிரபையாகியது. மற்றும் தேவலோக பவழமலர்கள் மற்றும் சுவர்க்கத்தைச்
சேர்ந்த சந்தன மரத் தூள் வானத்தில் இருந்து மழை கீழ் நோக்கி Tathagata
(குறைபாடற்றவர்) உடல் மேலே பொழிந்து, மற்றும் Tathagata (குறைபாடற்றவரை)
வழிபாடு செய்தல் போல் Tathagata(குறைபாடற்றவர்) உடல் மேலே பூமழை பொழிந்தது.
மற்றும் Tathagata(குறைபாடற்றவர்) போற்றுதலைக் காட்டுஞ் சமிக்கையால்
சுவர்க்கத்தைச் சேர்ந்த குரல் ஒலி மற்றும் இசைகருவிகள் காற்றுவெளியில்
வெளிப்படுத்தியது.
Na kho, Ānanda, ettāvatā Tathāgato sakkato vā
hoti garukato vā mānito vā pūjito vā apacito vā. Yo kho, Ānanda, bhikkhu
vā bhikkhunī vā upāsako vā upāsikā vā dhammānudhammappaṭipanno viharati
sāmīcippaṭipanno anudhammacārī, so Tathāgataṃ sakkaroti garuṃ karoti
māneti pūjeti apaciyati, paramāya pūjāya. Tasmātih’ānanda,
dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā
anudhammacārin’oti. Evañ’hi vo, Ānanda, sikkhitabba nti.
It is not
by this, Ānanda, that the Tathāgata is respected, venerated, esteemed,
paid homage and honored. But, Ananda, any bhikkhu or bhikkhuni, layman
or laywoman, remaining dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna,
living in accordance with the Dhamma, that one respects, venerates,
esteems, pays homage, and honors the Tathāgata with the most excellent
homage. Therefore, Ānanda, you should train yourselves thus: ‘We will
remain dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna, living in
accordance with the Dhamma’.
இதனால் மட்டும் அல்ல, ஆனந்தா,Tathagata
(குறைபாடற்றவரை) உபசரித்தது, மரியாதை செலுத்தியது, நன்குமதிக்கப் பட்டது,
மனந்திறந்த புகழுரைத்தது, கெளரவம் செலுத்தியது. ஆனால், ஆனந்தா, எந்த ஒரு
பிக்குவோ அல்லது பிக்குனியோ, உபாசகன் அல்லது
உபாசகி,dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna, தம்மாவிற்கு
பொருந்துமாறு பயிற்சிக்கிராரோ அவர் Tathagata (குறைபாடற்றவரை) உபசரித்தது,
மரியாதை செலுத்தி, நன்குமதித்து, மனந்திறந்த புகழுரைத்தது, கெளரவம்
செலுத்தி. மிக உயர்ந்த அளவு நேர்த்திவாய்ந்த மனந்திறந்த புகழுரையாற்றுவர்.
இதுக்காக, ஆனந்தா, நீங்கள், நீங்களாகவே பயிற்சித்தல் இதுதான்: நாங்கள்
dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna, தம்மாவிற்கு
பொருந்துமாறு வாழ்க்கை முறையில் தொடர்ந்திருப்போம்.
…
…
–
‘Siyā kho pan’ānanda, tumhākaṃ evam’assa: ‘atīta-satthukaṃ pāvacanaṃ,
natthi no satthā’ ti. Na kho pan’etaṃ, Ānanda, evaṃ daṭṭhabbaṃ. Yo vo,
Ānanda, mayā Dhammo ca Vinayo ca desito paññatto, so vo mam’accayena
satthā.
– ‘To some of you, Ānanda, it may occur thus: ‘The words of
the Teacher have ended, there is no longer a Teacher’. But this,
Ānanda, should not, be so considered. That, Ānanda, which I have taught
and made known to you as the Dhamma and the Vinaya, that will be your
Teacher after my passing away.
உங்கள் சிலர்ருக்கு, ஆனந்தா,இவ்வாறு நேரிடக் கூடும்:
கற்பிப்பவர்
வார்த்தைகள் தீர்ந்து விட்டது, இனி கற்பிப்பவர் இல்லை. ஆனால் இது,
ஆனந்தா, அவ்வாறு ஆலோசனை பண்ணப்படாது. அது, ஆனந்தா,எவை நான் பாடம் படிப்பிது
மற்றும் உங்களை அறிந்திருக்க செய்துமுடித்த Dhamma and Vinaya (தம்மாவும்
வினயாவும்) அது என்னுடைய இறப்புக்கு அப்பால் உங்களுடைய கற்பிப்பவராக
இருக்கும்.
…
Buddhist Canons
Sutta Piṭaka
— The basket of discourses
—Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance
on awareness —
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
05) Classical PāḷiUddesa
I. Kāyānupassanā
A. Ānāpāna Pabba
B. Iriyāpatha Pabba
C. Sampajāna Pabba
D. Paṭikūlamanasikāra Pabba
E. Dhātumanasikāra Pabba
F. Navasivathika Pabba
II. Vedanānupassanā
29) Classical English,RomanIntroduction
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
Uddesa
Evaṃ me sutaṃ:
Introduction
Thus have I heard:
Ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi:
On
one occasion, the Bhagavā was staying among the Kurus at Kammāsadhamma,
a market town of the Kurus. There, he addressed the bhikkhus:
– Bhikkhavo ti.
– Bhaddante ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etad-avoca:
– Bhikkhus.
– Bhaddante answered the bhikkhus. The Bhagavā said:
–
Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, soka-paridevānaṃ
samatikkamāya, dukkha-domanassānaṃ atthaṅgamāya, ñāyassa adhigamāya,
nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā.
– 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.
Katame cattāro?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno
satimā, vineyya loke abhijjhā-domanassaṃ. Vedanāsu vedanānupassī
viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Citte
cittānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ. Dhammesu dhammānupassī viharati ātāpī sampajāno
satimā, vineyya loke abhijjhā-domanassaṃ.
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. Ānāpāna Pabba
Katha·ñ·ca,
bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu
arañña-gato vā rukkha-mūla-gato vā suññ’āgāra-gato vā nisīdati pallaṅkaṃ
ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So
sato’va assasati, sato’va passasati. Dīghaṃ vā assasanto ‘dīghaṃ
assasāmī’ ti pajānāti; dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ ti
pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ ti pajānāti; rassaṃ vā
passasanto ‘rassaṃ passasāmī’ ti pajānāti; ’sabba-kāya-paṭisaṃvedī
assasissāmī’ ti sikkhati; ’sabba-kāya-paṭisaṃvedī passasissāmī’ ti
sikkhati; ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati;
‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati.
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’.
Seyyathāpi, bhikkhave, dakkho
bhamakāro vā bhamakār·antevāsī vā dīghaṃ vā añchanto ‘dīghaṃ añchāmī’
ti pajānāti; rassaṃ vā añchanto ‘rassaṃ añchāmī’ ti pajānāti; evameva
kho, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ ti
pajānāti; dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ ti pajānāti; rassaṃ vā
assasanto ‘rassaṃ assasāmī’ ti pajānāti; rassaṃ vā passasanto ‘rassaṃ
passasāmī’ ti pajānāti; ’sabba-kāya-paṭisaṃvedī assasissāmī’ ti
sikkhati; ’sabba-kāya-paṭisaṃvedī passasissāmī’ ti sikkhati;
‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati; ‘passambhayaṃ
kāya-saṅkhāraṃ passasissāmī’ ti sikkhati.
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’.
Iti ajjhattaṃ vā kāye
kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati,
ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī
vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā kāyasmiṃ viharati,
samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā
pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya
paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci loke upādiyati.
Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
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. Iriyāpatha Pabba
Puna ca·paraṃ,
bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ ti pajānāti, ṭhito vā
‘ṭhitomhī’ ti pajānāti, nisinno vā ‘nisinnomhī’ ti pajānāti, sayāno vā
‘sayānomhī’ ti pajānāti. Yathā yathā vā pan·assa kāyo paṇihito hoti,
tathā tathā naṃ pajānāti.
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.
Iti ajjhattaṃ vā kāye kāyānupassī
viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā
kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
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. Sampajāna Pabba
Puna
ca·paraṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti,
ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī
hoti, saṅghāṭi-patta-cīvara-dhāraṇe sampajānakārī hoti, asite pīte
khāyite sāyite sampajānakārī hoti, uccāra-passāva-kamme sampajānakārī
hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī
hoti.
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.
Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.
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.
D. Paṭikūlamanasikāra Pabba
Puna
ca·paraṃ, bhikkhave, bhikkhu imam·eva kāyaṃ, uddhaṃ pādatalā adho
kesa·matthakā, taca·pariyantaṃ pūraṃ nānappakārassa asucino
paccavekkhati: ‘Atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ
nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ
papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ
sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ’ ti.
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.”
Seyyathāpi, bhikkhave, ubhatomukhā
putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṃ sālīnaṃ vīhīnaṃ
muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā
paccavekkheyya: ‘Ime sālī ime vīhī, ime muggā, ime māsā, ime tilā, ime
taṇḍulā’ ti; evameva kho, bhikkhave, bhikkhu imam·eva kāyaṃ, uddhaṃ
pādatalā adho kesa·matthakā, taca·pariyantaṃ pūraṃ nānappakārassa
asucino paccavekkhati: ‘Atthi imasmiṃ kāye kesā lomā nakhā dantā taco
maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ
papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ
sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ’ ti.
Just as if,
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.”
Iti ajjhattaṃ vā
kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati,
ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī
vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā kāyasmiṃ viharati,
samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā
pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya
paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci loke upādiyati.
Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
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. Dhātumanasikāra Pabba
Puna ca·paraṃ,
bhikkhave, bhikkhu imam·eva kāyaṃ yathā·ṭhitaṃ yathā·paṇihitaṃ dhātuso
paccavekkhati: ‘Atthi imasmiṃ kāye pathavī·dhātu āpo·dhātū tejo·dhātū
vāyo·dhātū’ ti.
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.”
Seyyathāpi,
bhikkhave, dakkho goghātako vā goghātak·antevāsī vā gāviṃ vadhitvā
catu·mahā·pathe bilaso vibhajitvā nisinno assa; evameva kho, bhikkhave,
bhikkhu imam·eva kāyaṃ yathā·ṭhitaṃ yathā·paṇihitaṃ dhātuso
paccavekkhati: ‘Atthi imasmiṃ kāye pathavī·dhātu āpo·dhātū tejo·dhātū
vāyo·dhātū’ ti.
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.”
Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
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. Navasivathika Pabba
(1)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ ekāha·mataṃ vā dvīha·mataṃ vā tīha·mataṃ vā uddhumātakaṃ
vinīlakaṃ vipubbaka·jātaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho
kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti.
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.”
Iti ajjhattaṃ vā kāye kāyānupassī
viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā
kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
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)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā
khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā
khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā khajjamānaṃ vividhehi vā
pāṇaka·jātehi khajjamānaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho
kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti.
(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.”
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
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)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ sa·maṃsa·lohitaṃ nhāru·sambandhaṃ, so
imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī
evaṃ·an·atīto’ ti.
(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.”
Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.
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)
Puna ca·paraṃ,
bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ
aṭṭhika·saṅkhalikaṃ ni·maṃsa·lohita·makkhitaṃ nhāru·sambandhaṃ, so
imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī
evaṃ·an·atīto’ ti.
(4)
Furthermore, bhikkhus, a bhikkhu, just as
if he was seeing a dead body, cast away in a charnel ground, a
squeleton without flesh and smeared with 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.”
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
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)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ apagata·maṃsa·lohitaṃ nhāru·sambandhaṃ, so
imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī
evaṃ·an·atīto’ ti.
(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.”
Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.
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)
Puna ca·paraṃ,
bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ
aṭṭhikāni apagata·sambandhāni disā vidisā vikkhittāni, aññena
hatth·aṭṭhikaṃ aññena pād·aṭṭhikaṃ aññena gopphak·aṭṭhikaṃ aññena
jaṅgh·aṭṭhikaṃ aññena ūru·ṭṭhikaṃ aññena kaṭi·ṭṭhikaṃ aññena
phāsuk·aṭṭhikaṃ aññena piṭṭh·iṭṭhikaṃ aññena khandh·aṭṭhikaṃ aññena
gīv·aṭṭhikaṃ aññena hanuk·aṭṭhikaṃ aññena dant·aṭṭhikaṃ aññena
sīsakaṭāhaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti.
(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.”
Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
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)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha·vaṇṇa·paṭibhāgāni, so imam·eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’
ti.
(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.”
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
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.
(8)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni puñja·kitāni terovassikāni, so imam·eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’
ti.
(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.”
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
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)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka·jātāni, so imam·eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’
ti.
(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.”
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
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.
II. Vedanānupassanā
Kathaṃ ca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?
II. Observation of Vedanā
And how now, bhikkhus, does a bhikkhu dwell observing vedanā in vedanā?
Idha,
bhikkhave, bhikkhu sukhaṃ vā vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ
vedayāmī’ ti pajānāti; dukkhaṃ vā vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ
vedayāmī’ ti pajānāti; a·dukkham-a·sukhaṃ vā vedanaṃ vedayamāno
‘a·dukkham-a·sukhaṃ vedanaṃ vedayāmī’ ti pajānāti. Sāmisaṃ vā sukhaṃ
vedanaṃ vedayamāno ‘sāmisaṃ sukhaṃ vedanaṃ vedayāmī’ ti pajānāti;
nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ sukhaṃ vedanaṃ
vedayāmī’ ti pajānāti. Sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘sāmisaṃ
dukkhaṃ vedanaṃ vedayāmī’ ti pajānāti; nirāmisaṃ vā dukkhaṃ vedanaṃ
vedayamāno ‘nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ ti pajānāti. Sāmisaṃ vā
a·dukkham-a·sukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ a·dukkham-a·sukhaṃ
vedanaṃ vedayāmī’ ti pajānāti; nirāmisaṃ vā a·dukkham-a·sukhaṃ vedanaṃ
vedayamāno ‘nirāmisaṃ a·dukkham-a·sukhaṃ vedanaṃ vedayāmī’ ti pajānāti.
Here,
bhikkhus, a bhikkhu, experiencing a sukha vedanā, undersands: “I am
experiencing a sukha vedanā”; experiencing a dukkha vedanā, undersands:
“I am experiencing a dukkha vedanā”; experiencing an adukkham-asukhā
vedanā, undersands: “I am experiencing a adukkham-asukhā vedanā”;
experiencing a sukha vedanā sāmisa, undersands: “I am experiencing a
sukha vedanā sāmisa”; experiencing a sukha vedanā nirāmisa, undersands:
“I am experiencing a sukha vedanā nirāmisa”; experiencing a dukkha
vedanā sāmisa, undersands: “I am experiencing a dukkha vedanā sāmisa”;
experiencing a dukkha vedanā nirāmisa, undersands: “I am experiencing a
dukkha vedanā nirāmisa”; experiencing an adukkham-asukhā vedanā sāmisa,
undersands: “I am experiencing a adukkham-asukhā vedanā sāmisa”;
experiencing an adukkham-asukhā vedanā nirāmisa, undersands: “I am
experiencing a adukkham-asukhā vedanā nirāmisa”.
Iti ajjhattaṃ vā
vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī
viharati, ajjhatta-bahiddhā vā vedanāsu vedanānupassī viharati;
samudaya-dhamm·ānupassī vā vedanāsu viharati, vaya-dhamm·ānupassī vā
vedanāsu viharati, samudaya-vaya-dhamm·ānupassī vā vedanāsu viharati;
‘atthi vedanā’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī
viharati.
II. Observation of Vedanā
Uddesa
Evaṃ me sutaṃ:
Introduction
Katame
cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī
sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Vedanāsu
vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ. Citte cittānupassī viharati ātāpī sampajāno satimā,
vineyya loke abhijjhā-domanassaṃ. Dhammesu dhammānupassī viharati ātāpī
sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.
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.
எந்த நான்கு?இங்கு பிக்குக்களுக்களா,ஒரு பிக்கு kāye kāyānupassī
(உடலை உடல் கண்காணிப்புடன்) கவனித்து வசிக்கிரார் ātāpī sampajāno
satimā,வேறு வழியில்லாமல் பிரபஞ்சம் நோக்கி எச்சரிக்கையுடன் இருக்க
ஏகாந்தமாயிருக்கிரார்.வேறு வழியில்லாமல் பிரபஞ்சம் நோக்கி
எச்சரிக்கையுடன் இருக்க ஏகாந்தமாயிருக்க Vedanāsu vedanānupassī
உறுதலுணர்ச்சி கண்காணிப்புடன் வசிக்கிரார்.வேறு வழியில்லாமல் பிரபஞ்சம்
நோக்கி எச்சரிக்கையுடன் இருக்க ஏகாந்தமாயிருக Citte cittānupassī viharati
ātāpī sampajāno satimā, சித்த நலம் கருதி ண்காணிப்புடன் வசிக்கிரார்.
மனத்தால் இயக்கப்படுகிற அபூர்வமான வினயா(ஒழுக்கம்) காக்க வேறு
வழியில்லாமல் பிரபஞ்சம் நோக்கி எச்சரிக்கையுடன் இருக்க ஏகாந்தமாயிருக்க
கண்காணிப்புடன் வசிக்கிரார்.
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.
III. Observation of Citta
IV. Observation of Dhammas
A. Section on the nīvaraṇas
C. Sampajāna Pabba
Puna
ca·paraṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti,
ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī
hoti, saṅghāṭi-patta-cīvara-dhāraṇe sampajānakārī hoti, asite pīte
khāyite sāyite sampajānakārī hoti, uccāra-passāva-kamme sampajānakārī
hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī
hoti.
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.
Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke
upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
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.
101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
மேலும்,பிக்குக்களுக்களே,ஒரு
பிக்கு, அணுகும் பொழுது மற்றும் விட்டு நீங்கும் பொழுது, sampajañña
நிரந்தரமான தீர்க்கமான உணருந்திறனுடன் நுணுகிக்கண்டு செயல் படுகிரார்,
முன் நோக்கி கவனித்துப் பார்க்கும் பொழுது மற்றும் எல்லாப் பக்கங்களிலும்
கவனித்துப் பார்க்கும் பொழுது,sampajañña நிரந்தரமான தீர்க்கமான
உணருந்திறனுடன் நுணுகிக்கண்டு செயல் படுகிரார், வளைக்கிற பொழுது மற்றும்
நெட்டிமுறியும் பொழுது,sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன்
நுணுகிக்கண்டு செயல் படுகிரார், பதவிக்குரிய நீண்ட மேலங்கி அணிந்து கொள்
பொழுது மற்றும் தளர்த்தியான மேலங்கி மற்றும் ஐயக்கடிஞை எடுத்துச் செல்லும்
பொழுது,sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன் நுணுகிக்கண்டு
செயல் படுகிரார், உண்ணும் பொழுது, குடிக்கும் பொழுது, மெல்லும் பொழுது,
சுவைக்கும் பொழுது,sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன்
நுணுகிக்கண்டு செயல் படுகிரார், வண்டலகற்றும் மற்றும் சிறுநீர் கழிக்கும்
பணி கவனிக்கும் பொழுது,sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன்
நுணுகிக்கண்டு செயல் படுகிரார், நடந்து செல்கிறே பொழுது நின்று
கொண்டிருக்கிற பொழுது,
உட்கார்ந்திருக்கிற பொழுது, படுத்திருத்திருக்கிற
பொழுது, விழிதிருக்கிற பொழுது, உரையாடுகிற பொழுது, பேசாமலிருக்கிற பொழுது,
sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன் நுணுகிக்கண்டு செயல்
படுகிரார்.
இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள்
கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம்
செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம்
செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார்,
மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம்
செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா
வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம்
செய்கிரார்.
D. Paṭikūlamanasikāra Pabba
Puna
ca·paraṃ, bhikkhave, bhikkhu imam·eva kāyaṃ, uddhaṃ pādatalā adho
kesa·matthakā, taca·pariyantaṃ pūraṃ nānappakārassa asucino
paccavekkhati: ‘Atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ
nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ
papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ
sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ’ ti.
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.”
Seyyathāpi, bhikkhave, ubhatomukhā
putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṃ sālīnaṃ vīhīnaṃ
muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā
paccavekkheyya: ‘Ime sālī ime vīhī, ime muggā, ime māsā, ime tilā, ime
taṇḍulā’ ti; evameva kho, bhikkhave, bhikkhu imam·eva kāyaṃ, uddhaṃ
pādatalā adho kesa·matthakā, taca·pariyantaṃ pūraṃ nānappakārassa
asucino paccavekkhati: ‘Atthi imasmiṃ kāye kesā lomā nakhā dantā taco
maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ
papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ
sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ’ ti.
Just as if,
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.”
Iti ajjhattaṃ vā
kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati,
ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī
vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā kāyasmiṃ viharati,
samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā
pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya
paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati.
Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
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.
மேலும், பிக்குக்களுக்களே, ஒரு
பிக்கு, இதே உடம்பில்,உச்சைந்தலை முடியிலிருந்து கீழ்நோக்கி உள்ளங்கால்
வரை, மெல்லிய தோல் மற்றும் பல்வேறு வகைப்பட்ட அசுத்தம் நிறைந்த, ‘இந்த
kāya, உடம்பு தலை முடி, உடம்புமுடி, நகம், பற்கள், மெல்லியல் தோல், தசை,
தசை நாண், எலும்பு, எலும்புச்சோறு, சிறுநீரகம், இதயம், கல்லீரல்,மார்புவரி,
மண்ணீரல், சுவாசப்பை,குடல், குடல்தாங்கி, இரைப்பை அதனுடைய உள்ளடங்கல்,
மலம், பித்தநீர், கபம், சீழ், இரத்தம், வியர்வை, கொழுப்பு, கண்ணீர்,
மசகிடு, உமிழ்நீர், மூக்குச்சளி, உயவுநீர்மஞ் சார்ந்த நீர்த்தன்மையுள்ள
மற்றும் சிறுநீர் அதன் வரம்பிடலில் உள்ளது என அறீவார்.
ஒருவேளை
பிக்குக்களுக்களே,அங்கே ஒரு பை இரண்டு வாயில்கள் உடையதாயிருப்பின்,
பல்வேறு வகைப்பட்ட தானியம், குன்று நெல் பயிர், நெல் பயிர்,
பச்சைப்பருப்பு, மாட்டு பட்டாணி, எள்ளு விதை, தொலியல். ஒரு மனிதன் நல்ல
பார்வையாற்றல் உடையவராயிருத்தல் கட்டு அவிழ்க்கப் பட்டவுடன் ஆழ்ந்து ஆராய
விரும்பி ,”இது குன்று நெல் பயிர்,நெல் பயிர், பச்சைப்பருப்பு, மாட்டு
பட்டாணி, எள்ளு விதை, தொலியல்என அறீவார்.” அதே போல், பிக்குக்களுக்களே,
ஒரு பிக்கு, இதே உடம்பில்,உச்சைந்தலை முடியிலிருந்து கீழ்நோக்கி உள்ளங்கால்
வரை, மெல்லிய தோல் மற்றும் பல்வேறு வகைப்பட்ட அசுத்தம் நிறைந்த, ‘இந்த
kāya, உடம்பு தலை முடி, உடம்புமுடி, நகம், பற்கள், மெல்லியல் தோல், தசை,
தசை நாண், எலும்பு, எலும்புச்சோறு, சிறுநீரகம், இதயம், கல்லீரல்,மார்புவரி,
மண்ணீரல், சுவாசப்பை,குடல், குடல்தாங்கி, இரைப்பை அதனுடைய உள்ளடங்கல்,
மலம், பித்தநீர், கபம், சீழ், இரத்தம், வியர்வை, கொழுப்பு, கண்ணீர்,
மசகிடு, உமிழ்நீர், மூக்குச்சளி, உயவுநீர்மஞ் சார்ந்த நீர்த்தன்மையுள்ள
மற்றும் சிறுநீர் அதன் வரம்பிடலில் உள்ளது என அறீவார்.
இவ்வாறு அவர்
kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது
காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
E. Dhātumanasikāra Pabba
Puna
ca·paraṃ, bhikkhave, bhikkhu imam·eva kāyaṃ yathā·ṭhitaṃ
yathā·paṇihitaṃ dhātuso paccavekkhati: ‘Atthi imasmiṃ kāye pathavī·dhātu
āpo·dhātū tejo·dhātū vāyo·dhātū’ ti.
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.”
Seyyathāpi,
bhikkhave, dakkho goghātako vā goghātak·antevāsī vā gāviṃ vadhitvā
catu·mahā·pathe bilaso vibhajitvā nisinno assa; evameva kho, bhikkhave,
bhikkhu imam·eva kāyaṃ yathā·ṭhitaṃ yathā·paṇihitaṃ dhātuso
paccavekkhati: ‘Atthi imasmiṃ kāye pathavī·dhātu āpo·dhātū tejo·dhātū
vāyo·dhātū’ ti.
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.”
Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na
ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
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.
101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
E. நாற்பெரும் பூதங்கள் மேலான பிரிவு
மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, எவ்வகையிலேனும் அதை வைத்திருந்த போதும்,
எவ்வகையிலேனும் அதை அப்புறப்படுத்த போதும், இந்த உடல்/காயம் பிரதிபலிக்க
இந்த :”உடல்/காயத்தில் ,நிலவுலகம் மெய்ம்மூலம், தண்ணீர் மெய்ம்மூலம்,
நெருப்பு மெய்ம்மூலம், காற்று மெய்ம்மூலம் இருக்கிறது.
சம்மதம்போலே,பிக்குக்களுக்களே, ஒரு பயிற்சி பெற்ற கசாப்புக்காரர் அல்லது ஒரு
கசாப்புக்காரரிடம் தொழில் பழகுநர்,ஒரு பசு கொல்லுஞ் செயல் உடையவராயிரருந்து,
ஒரு
குறுக்கு வீதி உட்கார்ந்து எப்படி வெட்டி எடுக்கப்பட்டதோ; அதே போன்றே,
பிக்குக்களுக்களே, ஒரு பிக்கு, எவ்வகையிலேனும் அதை வைத்திருந்த போதும்,
எவ்வகையிலேனும் அதை அப்புறப்படுத்த போதும், இந்த உடல்/காயம் பிரதிபலிக்க
இந்த :”உடல்/காயத்தில் ,நிலவுலகம் மெய்ம்மூலம், தண்ணீர் மெய்ம்மூலம்,
நெருப்பு மெய்ம்மூலம், காற்று மெய்ம்மூலம் இருக்கிறது.
இவ்வாறு அவர்
kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது
காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு
F. Navasivathika Pabba
(1)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ ekāha·mataṃ vā dvīha·mataṃ vā tīha·mataṃ vā uddhumātakaṃ
vinīlakaṃ vipubbaka·jātaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho
kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti.
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.”
Iti ajjhattaṃ vā kāye kāyānupassī
viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā
kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na
ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
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.
101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
F. ஒன்பது இடுகாடு நிலத்தளங்கள் மேலான பிரிவு
மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு
பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக்
கொண்டிருஇந்தால், ஒரு நாள் இறந்த, அல்லது இரண்டு நாட்கள் இறந்த, அல்லது
மூன்று நாட்கள் இறந்த, வீங்கிய, சற்றே நீலமான மற்றும் புரைத்துச் சீக்கொண்ட
நிலையில், அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த
kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது,
அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு
கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர்
kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது
காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(2)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā
khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā
khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā khajjamānaṃ vividhehi vā
pāṇaka·jātehi khajjamānaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho
kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti.
(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.”
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na
ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
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.
மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு
பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக்
கொண்டிருந்தால்,காகங்களால் தின்னப்பட்டு, பருந்துகளால் தின்னப்பட்டு,
பிணந்தின்னிக் கழுகுகளால் தின்னப்பட்டு, நாரைகளால் தின்னப்பட்டு, நாய்களால்
தின்னப்பட்டு, புலிகளால் தின்னப்பட்டு, சிறுத்தைகளால் தின்னப்பட்டு,
பல்வேறு வகைப்பட்ட அசரீரிவஸ்துக்களால் தின்னப்பட்டு, அவர் இந்த
மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட
அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி
ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு
வரம்புகளற்ற
நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர் kāya in kāya
உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு
உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க
எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை
கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(3)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ sa·maṃsa·lohitaṃ nhāru·sambandhaṃ, so
imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī
evaṃ·an·atīto’ ti.
(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.”
Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke
upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
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.
மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு,
ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில்
எறியப்பட்டு இருப்பதைப் பார்த்துக் கொண்டிருந்தால், ஒரு மனித எலும்புக்
கூடு தசை மற்றும் இரத்தத்துடன்,நரம்புகளால் ஒன்றாய் பிடிக்கப்பட்டு,அவர்
இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட
அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி
ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு
வரம்புகளற்ற
நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர் kāya in kāya
உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு
உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க
எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை
கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
Tipitaka network … his life, his acts, his words sabbe satta bhavantu sukhi-tatta
TIPITAKA
TIPITAKA AND TWELVE DIVISIONS
Brief historical background
Sutta Pitaka
Vinaya Pitaka
Abhidhamma Pitaka
Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piṭaka
— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā
F. Navasivathika Pabba F. Section on the nine charnel grounds F. ஒன்பது இடுகாடு நிலத்தளங்கள் மேலான பிரிவு
Sutta Piṭaka >> Digha Nikāya
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
Pāḷi
Uddesa
I. Kāyānupassanā
A. Ānāpāna Pabba
B. Iriyāpatha Pabba
C. Sampajāna Pabba
D. Paṭikūlamanasikāra Pabba
E. Dhātumanasikāra Pabba
F. Navasivathika Pabba
II. Vedanānupassanā
III. Cittānupassanā
IV. Dhammānupassanā
A. Nīvaraṇa Pabba
B. Khandha Pabba
C. Āyatana Pabba
D. Bojjhaṅga Pabba
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
III. Observation of Citta
IV. Observation of Dhammas
A. Section on the Nīvaraṇas
B. Section on the Khandhas
C. Section on the Sense Spheres
D. Section on the Bojjhaṅgas
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)
Puna ca·paraṃ, bhikkhave, bhikkhu
seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ
ni·maṃsa·lohita·makkhitaṃ nhāru·sambandhaṃ, so imam·eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’
ti.
(4)
Furthermore, bhikkhus, a bhikkhu, just as if he was
seeing a dead body, cast away in a charnel ground, a squeleton without
flesh and smeared with 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.”
Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke
upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
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.
101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
F. ஒன்பது இடுகாடு நிலத்தளங்கள் மேலான பிரிவு
மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு
பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக்
கொண்டிருந்தால், ஒரு மனித எலும்புக் கூடு தசைகளில்லாமல் மற்றும் இரத்தம்
பூசப்பட்டு,நரம்புகளால் ஒன்றாய் பிடிக்கப்பட்டு,அவர் இந்த மெய்ம்மூலமான
kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு
இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக
இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை
இருந்து வேறல்ல.
இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை
காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே
கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே
கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம்
செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து
வாசம் செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர்
உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என
எண்ணி பற்றறு வாசம் செய்கிரார்.
(5)
Puna ca·paraṃ, bhikkhave,
bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ
aṭṭhika·saṅkhalikaṃ apagata·maṃsa·lohitaṃ nhāru·sambandhaṃ, so imam·eva
kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī
evaṃ·an·atīto’ ti.
(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.”
Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke
upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
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.
மேலும், பிக்குக்களுக்களே, ஒரு
பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில்
எறியப்பட்டு இருப்பதைப் பார்த்துக் கொண்டிருந்தால், ஒரு மனித எலும்புக்
கூடு தசைகளில்லாமல் மற்றும் இரத்தம் இல்லாமல்,நரம்புகளால் ஒன்றாய்
பிடிக்கப்பட்டு,அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த
kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது,
அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு
கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(6)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata·sambandhāni disā vidisā vikkhittāni, aññena
hatth·aṭṭhikaṃ aññena pād·aṭṭhikaṃ aññena gopphak·aṭṭhikaṃ aññena
jaṅgh·aṭṭhikaṃ aññena ūru·ṭṭhikaṃ aññena kaṭi·ṭṭhikaṃ aññena
phāsuk·aṭṭhikaṃ aññena piṭṭh·iṭṭhikaṃ aññena khandh·aṭṭhikaṃ aññena
gīv·aṭṭhikaṃ aññena hanuk·aṭṭhikaṃ aññena dant·aṭṭhikaṃ aññena
sīsakaṭāhaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti.
(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.”
Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na
ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
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.
101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு
பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக்
கொண்டிருந்தால், கழற்றபட்ட எலும்புகள் அங்குமிங்குமா சிதறலான, இங்கே ஒரு கை
எலும்பு, அங்கே ஒரு கால் எலும்பு, இங்கே ஒரு கணுக்கால் எலும்பு, அங்கே ஒரு
முழந்தாள் எலும்பு, இங்கே ஒரு தொடை எலும்பு, அங்கே ஒரு இடுப்பு எலும்பு,
இங்கே ஒரு தொடை எலும்பு, அங்கே ஒரு விலா எலும்பு, இங்கே ஒரு தொடை எலும்பு,
அங்கே ஒரு முதுகு எலும்பு, இங்கே ஒரு தண்டெலும்பு, அங்கே ஒரு கழுத்து
எலும்பு, இங்கே ஒரு தாடை எலும்பு, அங்கே ஒரு பல் எலும்பு, அல்லது அங்கே ஒரு
மண்டை ஓடு என அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த
kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது,
அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு
கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர்
kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது
காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(7)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha·vaṇṇa·paṭibhāgāni, so imam·eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’
ti.
(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.”
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na
ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
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.
மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு
பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக்
கொண்டிருந்தால்,எலும்புகள் கடல்நுரை போல் வெண்மையாக இருந்தால், அவர் இந்த
மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட
அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி
ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு
வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர் kāya in kāya
உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு
உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க
எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை
கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(8)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni puñja·kitāni terovassikāni, so imam·eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’
ti.
(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.”
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na
ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
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.
மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு
பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக்
கொண்டிருந்தால்,எலும்புகள் ஒரு ஆண்டுக்கு மேலே பழையதாகி குவியல் போல்
இருந்தால், அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த
kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது,
அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு
கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர்
kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது
காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(9)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka·jātāni, so imam·eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’
ti.
(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.”
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na
ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
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.
மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு
பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக்
கொண்டிருந்தால்,சீரழிந்த எலும்புகள் பொடியாகி இருந்தால், அவர் இந்த
மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட
அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி
ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு
வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர் kāya in kāya
உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு
உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க
எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை
கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
________________________________________________________________________________________
II. Vedanānupassanā
Kathaṃ ca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?
II. Observation of Vedanā
And furthermore, bhikkhus, how does a bhikkhu dwell observing vedanā in vedanā?
Idha,
bhikkhave, bhikkhu sukhaṃ vā vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ
vedayāmī’ ti pajānāti; dukkhaṃ vā vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ
vedayāmī’ ti pajānāti; a·dukkham-a·sukhaṃ vā vedanaṃ vedayamāno
‘a·dukkham-a·sukhaṃ vedanaṃ vedayāmī’ ti pajānāti. Sāmisaṃ vā sukhaṃ
vedanaṃ vedayamāno ‘sāmisaṃ sukhaṃ vedanaṃ vedayāmī’ ti pajānāti;
nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ sukhaṃ vedanaṃ
vedayāmī’ ti pajānāti. Sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘sāmisaṃ
dukkhaṃ vedanaṃ vedayāmī’ ti pajānāti; nirāmisaṃ vā dukkhaṃ vedanaṃ
vedayamāno ‘nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ ti pajānāti. Sāmisaṃ vā
a·dukkham-a·sukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ a·dukkham-a·sukhaṃ
vedanaṃ vedayāmī’ ti pajānāti; nirāmisaṃ vā a·dukkham-a·sukhaṃ vedanaṃ
vedayamāno ‘nirāmisaṃ a·dukkham-a·sukhaṃ vedanaṃ vedayāmī’ ti pajānāti.
Here,
bhikkhus, a bhikkhu, experiencing a sukha vedanā, undersands: “I am
experiencing a sukha vedanā”; experiencing a dukkha vedanā, undersands:
“I am experiencing a dukkha vedanā”; experiencing an adukkham-asukhā
vedanā, undersands: “I am experiencing a adukkham-asukhā vedanā”;
experiencing a sukha vedanā sāmisa, undersands: “I am experiencing a
sukha vedanā sāmisa”; experiencing a sukha vedanā nirāmisa, undersands:
“I am experiencing a sukha vedanā nirāmisa”; experiencing a dukkha
vedanā sāmisa, undersands: “I am experiencing a dukkha vedanā sāmisa”;
experiencing a dukkha vedanā nirāmisa, undersands: “I am experiencing a
dukkha vedanā nirāmisa”; experiencing an adukkham-asukhā vedanā sāmisa,
undersands: “I am experiencing a adukkham-asukhā vedanā sāmisa”;
experiencing an adukkham-asukhā vedanā nirāmisa, undersands: “I am
experiencing a adukkham-asukhā vedanā nirāmisa”.
Iti ajjhattaṃ vā
vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī
viharati, ajjhatta-bahiddhā vā vedanāsu vedanānupassī viharati;
samudaya-dhamm·ānupassī vā vedanāsu viharati, vaya-dhamm·ānupassī vā
vedanāsu viharati, samudaya-vaya-dhamm·ānupassī vā vedanāsu viharati;
‘atthi vedanā’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke
upādiyati. Evam·pi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī
viharati.
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.
II. வேதனையை கூர்ந்த கவனித்தல்
மற்றும் இப்போது எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு, vedanā in vedanā வேதனையை வேதனையில் கூர்ந்த கவனித்து வாசம் செய்கிரார்?
இங்கு,
பிக்குக்களுக்களே, ஒரு பிக்கு, ஒரு sukha vedanā சுக வேதனையை
அனுபவிக்கும்போது, நான் ஒரு சுக வேதனையை அனுபவிக்றேன் என
புரிந்துகொள்கிரார்: ஒரு dukkha vedanā துக்க வேதனையை அனுபவிக்கும்போது,
நான் ஒரு துக்க வேதனையை அனுபவிக்றேன் என புரிந்துகொள்கிரார்: ஒரு
adukkham-asukhā vedanā அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை
அனுபவிக்கும்போது, நான் ஒரு adukkham-asukhā vedanā அதுக்க-அசுக
(துக்க-சுகமற்ற) வேதனையை அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு sukhā
vedanā sāmisa சுக வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்கும்போது, நான் ஒரு
sukhā vedanā sāmisa சுக வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்றேன் என
புரிந்துகொள்கிரார்:ஒரு sukhā vedanā nirāmisa சுக வேதனையை உணவை
மனப்பற்றறுடன் அனுபவிக்கும்போது, நான் ஒரு sukhā vedanā nirāmisa சுக
வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு dukkha
vedanā sāmisa துக்க வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்கும்போது, நான்
ஒரு dukkha vedanā sāmisa துக்க வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்றேன்
என புரிந்துகொள்கிரார்:ஒரு dukkha vedanā nirāmisa துக்க வேதனையை உணவை
மனப்பற்றறுடன் அனுபவிக்கும்போது, நான் ஒரு dukkha vedanā nirāmisa துக்க
வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு
adukkham-asukhā vedanā sāmisa அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை உணவை
மனப்பற்றுடன் அனுபவிக்கும்போது, நான் ஒரு adukkham-asukhā vedanā sāmisa
அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்றேன் என
புரிந்துகொள்கிரார்:ஒரு adukkham-asukhā vedanā nirāmisa அதுக்க-அசுக
(துக்க-சுகமற்ற) வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்கும்போது, நான் ஒரு
adukkham-asukhā vedanā nirāmisa அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை
உணவை மனப்பற்றறுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:
இவ்வாறு
அவர் vedanā in vedanā வேதனையை வேதனையில் கூர்ந்த கவனித்து வாசம்
செய்கிரார், அல்லது வேதனையை வேதனைக்கு வெளியே கூர்ந்த கவனித்து வாசம்
செய்கிரார், அல்லது வேதனையை வேதனைக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம்
செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார்,
மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம்
செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா
வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம்
செய்கிரார்.
Tipitaka network … his life, his acts, his words
sabbe satta bhavantu sukhi-tatta
TIPITAKA
TIPITAKA AND TWELVE DIVISIONS
Brief historical background
Sutta Pitaka
Vinaya Pitaka
Abhidhamma Pitaka
Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piṭaka
— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā
F. Navasivathika Pabba F. Section on the nine charnel grounds F. II. Vedanānupassanā
II. Observation of Vedanā - III. Citta மனம் அதனுடைய அகநிலையை கூர்ந்து கவனித்தல்
>> Sutta Piṭaka >> Digha Nikāya
This sutta is widely considered as a the main reference for meditation practice.
| III. Cittānupassanā
Kathaṃ ca pana, bhikkhave, bhikkhu citte cittānupassī viharati? |
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Idha, bhikkhave, bhikkhu sa·rāgaṃ vā cittaṃ ‘sa·rāgaṃ cittaṃ’ ti pajānāti, vīta·rāgaṃ vā cittaṃ ‘vīta·rāgaṃ cittaṃ’ ti pajānāti, sa·dosaṃ vā cittaṃ ‘sa·dosaṃ cittaṃ’ ti pajānāti, vīta·dosaṃ vā cittaṃ ‘vīta·dosaṃ cittaṃ’ ti pajānāti, sa·mohaṃ vā cittaṃ ‘sa·mohaṃ cittaṃ’ ti pajānāti, vīta·mohaṃ vā cittaṃ ‘vīta·mohaṃ cittaṃ’ ti pajānāti, saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittaṃ’ ti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittaṃ’ ti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ cittaṃ’ ti pajānāti, a·mahaggataṃ vā cittaṃ ‘a·mahaggataṃ cittaṃ’ ti pajānāti, sa·uttaraṃ vā cittaṃ ‘sa·uttaraṃ cittaṃ’ ti pajānāti, an·uttaraṃ vā cittaṃ ‘an·uttaraṃ cittaṃ’ ti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ cittaṃ’ ti pajānāti, a·samāhitaṃ vā cittaṃ ‘a·samāhitaṃ cittaṃ’ ti pajānāti, vimuttaṃ vā cittaṃ ‘vimuttaṃ cittaṃ’ ti pajānāti, a·vimuttaṃ vā cittaṃ ‘a·vimuttaṃ cittaṃ’ ti pajānāti. |
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Iti ajjhattaṃ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhatta-bahiddhā vā citte cittānupassī viharati; samudaya-dhamm·ānupassī vā cittasmiṃ viharati, vaya-dhamm·ānupassī vā cittasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā cittasmiṃ viharati; ‘atthi cittaṃ’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu citte cittānupassī viharati. |
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101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
III. Citta மனம் அதனுடைய அகநிலையை கூர்ந்து கவனித்தல்
மற்றும்
இப்போது எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு, Citta மனம் அதனுடைய
அகநிலையை in Citta மனம் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம்
செய்கிரார்?
மற்றும் இப்போது எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு,
Citta மனம் அதனுடைய அகநிலை rāga ஆர்வ வேட்கையை ” Citta மனம் அதனுடைய
அகநிலை rāga ஆர்வ வேட்கையாக” என புரிந்துகொள்கிரார்,அல்லது Citta மனம்
அதனுடைய அகநிலை rāga ஆர்வ வேட்கையற்றதை, “Citta மனம் அதனுடைய அகநிலை rāga
ஆர்வ வேட்கையற்றது” என புரிந்துகொள்கிரார்,அல்லது
Citta மனம்
அதனுடைய அகநிலை “dosa வெறுப்பு ஆர்வ வேட்கையை Citta மனம் அதனுடைய அகநிலை
dosa வெறுப்பு ஆர்வ வேட்கையாக” என புரிந்துகொள்கிரார்,”Citta மனம் அதனுடைய
அகநிலை dosa வெறுப்பு ஆர்வ வேட்கையற்றதை, Citta மனம் அதனுடைய அகநிலை dosa
வெறுப்பு ஆர்வ வேட்கையற்றது” என புரிந்துகொள்கிரார், அல்லது Citta மனம்
அதனுடைய அகநிலை moha மருட்சி ஆர்வ வேட்கையை “Citta மனம் அதனுடைய அகநிலை
moha மருட்சி ஆர்வ வேட்கை” என புரிந்துகொள்கிரார்,”Citta மனம் அதனுடைய
அகநிலை moha மருட்சி ஆர்வ வேட்கையற்றதை, Citta மனம் அதனுடைய அகநிலை moha
மருட்சி ஆர்வ வேட்கையற்றது” என புரிந்துகொள்கிரார், அல்லது ஒரு சேர்த்த
Citta மனம் அதனுடைய அகநிலை “ஒரு சேர்த்த Citta மனம் அதனுடைய அகநிலை” என
புரிந்துகொள்கிரார், ஒரு சிதறலான
Citta மனம் அதனுடைய அகநிலை “ஒரு
சிதறலான Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,அல்லது ஒரு
விரிவாக்கம் செய்த Citta மனம் அதனுடைய அகநிலை “ஒரு விரிவாக்கம் செய்த
Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார், ஒரு விரிவாக்கம்
செய்யாத Citta மனம் அதனுடைய அகநிலை “ஒரு விரிவாக்கம் செய்யாத Citta மனம்
அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,அல்லது ஒரு மிக மேற்பட்ட Citta மனம்
அதனுடைய அகநிலை “ஒரு மிக மேற்பட்ட Citta மனம் அதனுடைய அகநிலை” என
புரிந்துகொள்கிரார், ஒரு மிக மேற்படாத Citta மனம் அதனுடைய அகநிலை “ஒரு
மிக மேற்படாத Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,அல்லது ஒரு
திண்மையான Citta மனம் அதனுடைய அகநிலை “ஒரு திண்மையான Citta மனம் அதனுடைய
அகநிலை” என புரிந்துகொள்கிரார், ஒரு திண்மையற்ற Citta மனம் அதனுடைய
அகநிலை “ஒரு திண்மையற்ற Citta மனம் அதனுடைய அகநிலை” என
புரிந்துகொள்கிரார்,அல்லது ஒரு விடுதலை செய்த Citta மனம் அதனுடைய அகநிலை
“ஒரு விடுதலை செய்த Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,
ஒரு விடுதலை செய்யாத Citta மனம் அதனுடைய அகநிலை “ஒரு விடுதலை செய்யாத
Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்.
இவ்வாறு
அவர் Citta மனம் அதனுடைய அகநிலையை in Citta மனம் அதனுடைய அகநிலையில்
கூர்ந்து கவனித்து வாசம் செய்கிரார், அல்லது அதனுடைய அகநிலையை in Citta
மனம் அதனுடைய அகநிலையில் வெளியே கூர்ந்த கவனித்து வாசம்
செய்கிரார்;samudaya of phenomena புலன்களால் உணரத்தக்க தோற்றம் அதனுடைய
அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார், புலன்களால் உணரத்தக்க
கழிதல் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார், samudaya
and passing away of phenomena புலன்களால் உணரத்தக்க தோற்றம் மற்றும்
கழிதல் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார்,
இல்லாவிடில் “இது citta அகநிலை” என உணர்ந்து, sati விழிப்பு நிலை
அவருக்குள் வந்திருக்கிறது, சும்மா வெறும் ñāṇa ஓர்அளவு ஞானம் மற்றும்
ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார். மற்றும் உலகத்தில்
சிறிதளவாவது பற்றிக்கொள்ளாது,அவ்வாறாக பிக்குக்களுக்களே, ஒரு பிக்கு, Citta
மனம் அதனுடைய அகநிலையை in Citta மனம் அதனுடைய அகநிலையில் கூர்ந்து
கவனித்து வாசம் செய்கிரார்.
Sutta Piṭaka-Digha Nikāya
சிறந்த வீடுபேற்றுநிலை குறிக்கோள் எய்தல் சவுகதநூலின் ஒரு பாகம் - எல்லாம் உணர்வுநிலையின் அடி எல்லை
DN 16 - (D ii 137)
Mahāparinibbāna Sutta
{excerpts}
— The last instructions —
[mahā-parinibbāna]
இந்த
சவுகதநூலின் ஒரு பாகம், புத்தரால், அவருடைய முடிவுறுதல் அப்புறம், அவருடைய
பின்பற்றுபவர்களின் நிமித்தம் கொடுக்கப்பட்ட பற்பல விதிமுறைகள்
கொய்சகமாக்கப்பட்டது. அவை, நமக்கு தற்காலத்தில் மிக முக்கிய இணைகோப்பு
விதிமுறைகளை உண்டாக்குகிறது.
This
sutta gathers various instructions the Buddha gave for the sake of his
followers after his passing away, which makes it be a very important set
of instructions for us nowadays.
Note: infobubbles on all Pali words except in section with light green background color
தம்மாதாஸங் நாம தம்மா பரியாயங் தெசஸ்ஸஸ்ஸாமி, யென ஸம்மங்காதொ
ஆரியஸாவகொ ஆகன்கமாகொ அத்தனாவ அத்தானங் ப்யா-கரெய்ய:
‘கின்ன-நிரயொ-மி-கின்ன-திர்ச்சான-யொனி கின்ன-பெத்திவிஸயொ கின்’அபாய
துக்கதி-வினிபாதொ, ஸோதாபன்னொ-ஹமஸ்மி அவினிபாதொ-தம்மொ நியதொ
ஸம்போதி-பராயனொ’தி?
101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
(தம்மாவின் உருப்பளிங்கு)
நான்
Dhammādāsa (தம்மாவின் உருப்பளிங்கு) என கருதப்படும் தம்மாவை
வியாக்கியானம் பண்ண பிரசங்கம் செய்ய விரும்புகிரேன்,ariyasāvaka (புனிதமான
சீடர்)ஆக ஆட்கொண்டு,ஒருவேளை அவர் தானே விரும்பி உறுதியாக்கிக் கொண்டால்:
‘ஆக
எனக்கு, இன்னும் மேலும் niraya (நரகம்) இல்லை,இன்னும் மேலும்
tiracchāna-yoni ( மிருகம சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும் pettivisaya
(ஆவிகள் சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும்
பாக்கியவீனம்,துரதிருஷ்டம்,துக்கம், நிலை இல்லை, நான் sotāpanna (புனல்
பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து விடுவிக்கப்பட்டவன்,sambodhi
(முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர இருத்தல் உறுதி.
Dhammādāsaṃ
nāma dhamma-pariyāyaṃ desessāmi, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ’āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti?
(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.
Katamo
ca so, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ’āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti?
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?
மற்றும் என்ன,Ānanda
(ஆனந்தா),தம்மா மீது ஆன அந்த பிரசங்கம் Dhammādāsa (தம்மாவின்
உருப்பளிங்கு) என கருதப்படும் தம்மாவை வியாக்கியானம் பண்ண பிரசங்கம் செய்ய
விரும்புகிரேன்,ariyasāvaka (புனிதமான சீடர்)ஆக ஆட்கொண்டு,ஒருவேளை அவர்
தானே விரும்பி உறுதியாக்கிக் கொண்டால்:
‘ஆக எனக்கு, இன்னும் மேலும்
niraya (நரகம்) இல்லை,இன்னும் மேலும் tiracchāna-yoni ( மிருகம
சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும் pettivisaya (ஆவிகள் சாம்ராஜ்யம்)
இல்லை,இன்னும் மேலும் பாக்கியவீனம்,துரதிருஷ்டம்,துக்கம், நிலை இல்லை, நான்
sotāpanna (புனல் பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து
விடுவிக்கப்பட்டவன்,sambodhi (முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர
இருத்தல் உறுதி தானே?
Idh’ānanda, ariyasāvako Buddhe aveccappasāda samannāgato hoti:
Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:
இங்கு,ஆனந்தா,புனிதமான சீடர் Buddhe aveccappasāda (புத்தர் இடத்தில் தன்னம்பிக்கை)யாக குணிக்கப் படுகிரார்.
‘Itipi
so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū
anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ ti.
Dhamme aveccappasāda samannāgato hoti:
He is endowed with Dhamme aveccappasāda:
Dhamme aveccappasāda:(தம்மா இடத்தில் தன்னம்பிக்கை)யாக குணிக்கப் படுகிரார்.
‘Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ ti.
Saṅghe aveccappasāda samannāgato hoti:
He is endowed with Saṅghe aveccappasāda:
Saṅghe aveccappasāda (சான்றோர் இடத்தில் தன்னம்பிக்கை)யாக குணிக்கப் படுகிரார்.
‘Suppaṭipanno
bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho,
ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato
sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa
bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo
anuttaraṃ puññakkhettaṃ lokassā’ ti.
Ariya-kantehi sīlehi samannāgato hoti
He is endowed with a sīla which is agreeable to the ariyas,
புனிதமானவர்கள் ஏற்றுக்கொள்ளத்தக்க சீலராக குணிக்கப் படுகிரார்.
akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.
Ayaṃ
kho so, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ’āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti
This,
Ānanda, is the discourse on the Dhamma which is called Dhammādāsa,
possessed of which the ariyasāvaka, if he so desires, can declare of
himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no
more pettivisaya, no more state of unhappiness, of misfortune, of
misery, I am a sotāpanna, by nature free from states of misery, certain
of being destined to sambodhi.
இது, Ānanda (ஆனந்தா),தம்மா மீது ஆன
அந்த பிரசங்கம் Dhammādāsa (தம்மாவின் உருப்பளிங்கு) என கருதப்படும்
தம்மாவை வியாக்கியானம் பண்ண பிரசங்கம் செய்ய விரும்புகிரேன்,ariyasāvaka
(புனிதமான சீடர்)ஆக ஆட்கொண்டு,ஒருவேளை அவர் தானே விரும்பி உறுதியாக்கிக்
கொண்டால்:
’ஆக எனக்கு, இன்னும் மேலும் niraya (நரகம்) இல்லை,இன்னும் மேலும்
tiracchāna-yoni ( மிருகம சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும் pettivisaya
(ஆவிகள் சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும்
பாக்கியவீனம்,துரதிருஷ்டம்,துக்கம், நிலை இல்லை, நான் sotāpanna (புனல்
பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து விடுவிக்கப்பட்டவன்,sambodhi
(முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர இருத்தல் உறுதி.
…
…
Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī.
Sato should you remain, bhikkhus, and sampajānos. This is our intruction to you.
Sato(கவனமான)
நீர் இருக்க வேண்டும்,bhikkhus (பிக்குக்கள்),மேலும் sampajānos(மாறா
இயல்பு அநித்தியத்தை பகுத்தறிதல்).இது தான் உமக்கு
எங்களுடைய போதனை.
Katha’ñca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu
And how, bhikkhus, is a bhikkhu sato? Here, bhikkhus, a bhikkhu
மற்றும் எப்படி,பிக்கு, பிக்குக்கள் sato (கவனமான) இருக்கிரார்? இங்கு,பிக்குக்கள், ஒரு பிக்கு
kāye
kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno
satimā, vineyya loke abhijjhā-domanassaṃ; citte cittānupassī viharati
ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; dhammesu
dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ.
Evaṃ kho, bhikkhave, bhikkhu sato hoti. Katha’ñca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave,
Thus, bhikkhus, is a bhikkhu sato. And how, bhikkhus, is a bhikkhu sampajāno? Here, bhikkhus,
இப்படி,பிக்குக்கள்,பிக்கு
sato (கவனமான) இருக்கிரார்.மற்றும் எப்படி,பிக்குக்கள், பிக்கு
sampajānos(மாறா இயல்பு அநித்தியத்தை பகுத்தறிதல்)ஆகிரார்?
இங்கு,பிக்குக்கள்,
bhikkhu abhikkante paṭikkante sampajānakārī
hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite
sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite
pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme
sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve
sampajānakārī hoti.
Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī ti.
Thus, bhikkhus, is a bhikkhu sampajāno. Sato should you remain, bhikkhus, and sampajānos. This is our intruction to you.
இப்படி,பிக்குக்கள்,பிக்கு
sampajānos(மாறா இயல்பு அநித்தியத்தை பகுத்தறிதல்)ஆகிரார்,Sato(கவனமான)
நீர் இருக்க வேண்டும்,பிக்குக்கள்,மற்றும்sampajānos(மாறா இயல்பு
அநித்தியத்தை பகுத்தறிதல்),இது தான் உமக்கு
எங்களுடைய போதனை.
…
…
–
Sabbaphāliphullā kho, Ānanda, yamakasālā akālapupphehi. Te tathāgatassa
sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa
sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni
antalikkhe vattanti tathāgatassa pūjāya.
– Ananda, the twin sala
trees are in full bloom, though it is not the season of flowering. And
the blossoms rain upon the body of the Tathagata and drop and scatter
and are strewn upon it in worship of the Tathagata. And celestial coral
flowers and heavenly sandalwood powder from the sky rain down upon the
body of the Tathagata, and drop and scatter and are strewn upon it in
worship of the Tathagata. And the sound of heavenly voices and heavenly
instruments makes music in the air out of reverence for the Tathagata.
-ஆனந்தா,பூவா
பருவகாலமாக இருந்த போதிலும், இரட்டை sala (சாலா) மரங்கள் முழு மலர்ச்சி
அடைந்து இருக்கிறது. மற்றும் Tathagata (குறைபாடற்றவரை) வழிபாடு செய்தல்
போல் Tathagata(குறைபாடற்றவர்) உடல் மேலே பூமழை பொழிந்து, துளி சிதற,
இரத்தினப்பிரபையாகியது. மற்றும் தேவலோக பவழமலர்கள் மற்றும் சுவர்க்கத்தைச்
சேர்ந்த சந்தன மரத் தூள் வானத்தில் இருந்து மழை கீழ் நோக்கி Tathagata
(குறைபாடற்றவர்) உடல் மேலே பொழிந்து, மற்றும் Tathagata (குறைபாடற்றவரை)
வழிபாடு செய்தல் போல் Tathagata(குறைபாடற்றவர்) உடல் மேலே பூமழை பொழிந்தது.
மற்றும் Tathagata(குறைபாடற்றவர்) போற்றுதலைக் காட்டுஞ் சமிக்கையால்
சுவர்க்கத்தைச் சேர்ந்த குரல் ஒலி மற்றும் இசைகருவிகள் காற்றுவெளியில்
வெளிப்படுத்தியது.
Na kho, Ānanda, ettāvatā Tathāgato sakkato vā
hoti garukato vā mānito vā pūjito vā apacito vā. Yo kho, Ānanda, bhikkhu
vā bhikkhunī vā upāsako vā upāsikā vā dhammānudhammappaṭipanno viharati
sāmīcippaṭipanno anudhammacārī, so Tathāgataṃ sakkaroti garuṃ karoti
māneti pūjeti apaciyati, paramāya pūjāya. Tasmātih’ānanda,
dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā
anudhammacārin’oti. Evañ’hi vo, Ānanda, sikkhitabba nti.
It is not
by this, Ānanda, that the Tathāgata is respected, venerated, esteemed,
paid homage and honored. But, Ananda, any bhikkhu or bhikkhuni, layman
or laywoman, remaining dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna,
living in accordance with the Dhamma, that one respects, venerates,
esteems, pays homage, and honors the Tathāgata with the most excellent
homage. Therefore, Ānanda, you should train yourselves thus: ‘We will
remain dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna, living in
accordance with the Dhamma’.
இதனால் மட்டும் அல்ல, ஆனந்தா,Tathagata
(குறைபாடற்றவரை) உபசரித்தது, மரியாதை செலுத்தியது, நன்குமதிக்கப் பட்டது,
மனந்திறந்த புகழுரைத்தது, கெளரவம் செலுத்தியது. ஆனால், ஆனந்தா, எந்த ஒரு
பிக்குவோ அல்லது பிக்குனியோ, உபாசகன் அல்லது
உபாசகி,dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna, தம்மாவிற்கு
பொருந்துமாறு பயிற்சிக்கிராரோ அவர் Tathagata (குறைபாடற்றவரை) உபசரித்தது,
மரியாதை செலுத்தி, நன்குமதித்து, மனந்திறந்த புகழுரைத்தது, கெளரவம்
செலுத்தி. மிக உயர்ந்த அளவு நேர்த்திவாய்ந்த மனந்திறந்த புகழுரையாற்றுவர்.
இதுக்காக, ஆனந்தா, நீங்கள், நீங்களாகவே பயிற்சித்தல் இதுதான்: நாங்கள்
dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna, தம்மாவிற்கு
பொருந்துமாறு வாழ்க்கை முறையில் தொடர்ந்திருப்போம்.
…
…
–
‘Siyā kho pan’ānanda, tumhākaṃ evam’assa: ‘atīta-satthukaṃ pāvacanaṃ,
natthi no satthā’ ti. Na kho pan’etaṃ, Ānanda, evaṃ daṭṭhabbaṃ. Yo vo,
Ānanda, mayā Dhammo ca Vinayo ca desito paññatto, so vo mam’accayena
satthā.
– ‘To some of you, Ānanda, it may occur thus: ‘The words of
the Teacher have ended, there is no longer a Teacher’. But this,
Ānanda, should not, be so considered. That, Ānanda, which I have taught
and made known to you as the Dhamma and the Vinaya, that will be your
Teacher after my passing away.
உங்கள் சிலர்ருக்கு, ஆனந்தா,இவ்வாறு நேரிடக் கூடும்:
கற்பிப்பவர்
வார்த்தைகள் தீர்ந்து விட்டது, இனி கற்பிப்பவர் இல்லை. ஆனால் இது,
ஆனந்தா, அவ்வாறு ஆலோசனை பண்ணப்படாது. அது, ஆனந்தா,எவை நான் பாடம் படிப்பிது
மற்றும் உங்களை அறிந்திருக்க செய்துமுடித்த Dhamma and Vinaya (தம்மாவும்
வினயாவும்) அது என்னுடைய இறப்புக்கு அப்பால் உங்களுடைய கற்பிப்பவராக
இருக்கும்.
…
…
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
05) Classical Pāḷi
Uddesa
I. Kāyānupassanā
A. Ānāpāna Pabba
B. Iriyāpatha Pabba
C. Sampajāna Pabba
D. Paṭikūlamanasikāra Pabba
E. Dhātumanasikāra Pabba
F. Navasivathika Pabba
II. Vedanānupassanā
29) Classical English,RomanIntroduction
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
Uddesa
Evaṃ me sutaṃ:
Introduction
Thus have I heard:
Ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi:
On
one occasion, the Bhagavā was staying among the Kurus at Kammāsadhamma,
a market town of the Kurus. There, he addressed the bhikkhus:
– Bhikkhavo ti.
– Bhaddante ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etad-avoca:
– Bhikkhus.
– Bhaddante answered the bhikkhus. The Bhagavā said:
–
Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, soka-paridevānaṃ
samatikkamāya, dukkha-domanassānaṃ atthaṅgamāya, ñāyassa adhigamāya,
nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā.
– 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.
Katame
cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī
sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Vedanāsu
vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ. Citte cittānupassī viharati ātāpī sampajāno satimā,
vineyya loke abhijjhā-domanassaṃ. Dhammesu dhammānupassī viharati ātāpī
sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.
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. Ānāpāna Pabba
Katha·ñ·ca,
bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu
arañña-gato vā rukkha-mūla-gato vā suññ’āgāra-gato vā nisīdati pallaṅkaṃ
ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So
sato’va assasati, sato’va passasati. Dīghaṃ vā assasanto ‘dīghaṃ
assasāmī’ ti pajānāti; dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ ti
pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ ti pajānāti; rassaṃ vā
passasanto ‘rassaṃ passasāmī’ ti pajānāti; ’sabba-kāya-paṭisaṃvedī
assasissāmī’ ti sikkhati; ’sabba-kāya-paṭisaṃvedī passasissāmī’ ti
sikkhati; ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati;
‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati.
நான் இவ்வாறு கேட்டிருக்கேன்:
ஒரு
குறிப்பிட்டதறுவாயில், ஒரு கடைத்தெருவு நகரமான Kammāsadhamma
(கம்மாசதம்மா) வில், Kurus (பாரத்துவாசர்) இடையில் Bhagavā (பகவான்) தங்கி
இருந்தார்.
அவ்விடம், பிக்குக்களுக்கு அவர் உரை நிகழ்த்தினார்:
- பிக்குக்களுக்களா
- பிக்குக்களுக்கு Bhaddante (பந்த்தே) பதில் அளித்தார்.Bhagavā (பகவா) சொற்றார்:
-
இது, பிக்குக்களுக்களா,ஒன்றுமில்லை இனங்களை தூய்மைப்படுத்தும் பாதையில்
நடத்திச் செல்லும், துயரம் மற்றும் புலம்பலை முறியடித்து,
dukkha-domanassa(துக்கம்-துயரம்)மறைவு , Nibbāna(யாவுங் கடந்த நிலை
உணர்தல்) மெய்யாகக் காண்டல்,அதுதான் நான்கு பொருள்கள் கொண்ட
satipaṭṭhānas(விழிப்பு நிலை உளதாந்தன்மை) என கூறலாம்.
எந்த
நான்கு?இங்கு பிக்குக்களுக்களா,ஒரு பிக்கு kāye kāyānupassī (உடலை உடல்
கண்காணிப்புடன்) கவனித்து வசிக்கிரார் ātāpī sampajāno satimā,வேறு
வழியில்லாமல் பிரபஞ்சம் நோக்கி எச்சரிக்கையுடன் இருக்க
ஏகாந்தமாயிருக்கிரார்.வேறு வழியில்லாமல் பிரபஞ்சம் நோக்கி
எச்சரிக்கையுடன் இருக்க ஏகாந்தமாயிருக்க Vedanāsu vedanānupassī
உறுதலுணர்ச்சி கண்காணிப்புடன் வசிக்கிரார்.வேறு வழியில்லாமல் பிரபஞ்சம்
நோக்கி எச்சரிக்கையுடன் இருக்க ஏகாந்தமாயிருக Citte cittānupassī viharati
ātāpī sampajāno satimā, சித்த நலம் கருதி ண்காணிப்புடன் வசிக்கிரார்.
மனத்தால் இயக்கப்படுகிற அபூர்வமான வினயா(ஒழுக்கம்) காக்க வேறு
வழியில்லாமல் பிரபஞ்சம் நோக்கி எச்சரிக்கையுடன் இருக்க ஏகாந்தமாயிருக்க
கண்காணிப்புடன் வசிக்கிரார்.
Thank you very much.
As
directed by Venerable Ananda Bhante Ji Tipiitaka the original words of
Buddha is being attempted to translate in 116 classical languages
through https://translate.google.com/ from http://Saravanan.ambedkar.org
Let
us find devotees from all languages to render correct translations for
the welfare, happiness and peace for all societies and for them to have
calm, quiet, alert, attentive and equanimity mind with a clear
understanding that everything is changing and for them to attain Nibbana
as Final Goal. Please render correct translation in Classical Tamil and
other languages you know.
When
Mayawati became eligible to be the PM of this country, the foreigners
kicked from Bene israel, Tibet, Africa etc., chitpavan brahmins facists
of Rowdy Swayam Sevaks (RSS) through Murderer of democratic institutions
(Modi) of Bevakoof Jhoothe Psychopaths (BJP) gobbled the Master Key by
tampering the fraud EVMs/VVPATs and won elections. If Ballot Papers are
used they will get just 0.1% votes. There will be a change when 99.9%
All Awakened Aboriginal Societies chipped out from
BJP/Congress/Communists full of chitpavan brahmins unitedly force them
to quit Orabuddha bharat for the welfare, happiness and Peace for all
societies and for them to attain Eternal Bliss as Final Goal.
For
The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.
KUSHINARA NIBBANA BHUMI PAGODA-It
is a 18 feet Dia All White Pagoda with a table or, but be sure
to having above head level based on the usual use of the room. in
116 CLASSICAL LANGUAGES and planning to project Important Places like
Lumbini, Bodh gaya, Saranath, Kushinara, Etc., in a circle vision akin
to Circarama
At
WHITE HOME
668, 5A main Road, 8th Cross, HAL III Stage,
Prabuddha Bharat Puniya Bhumi Bengaluru
Magadhi Karnataka State
Thankyou for converting the Dhamma in the letters to voice , always it is
easy to hear rather than reading, many lay people attained higher
stages in meditation by their right concentration and right
understanding, when Lord Buddha was giving the discourses.
Dr. M. Punnaji lesson on Majjhima Nikaya sutta 12 -
Mahāsīhanādasutta (The Greater Discourse on the Lion’s Roar) during
the weekly Sutta Class on 11th September 2017 at the Buddhist Maha
Vihara. To download a copy of the sutta in English:
தமிழில் திரபிடக மூன்று தொகுப்புகள்
இந்த
நூட்கள் வெளியீடு காட்சிமுறை உருவரைக்குறிப்பு தேவனாகரி எழுத்துப்
பிரதியில் திபிடக முக்கூடைகளின் சஹ்ஹுவ ஸாக்யன (ஆறாவது மன்றம்) பதிப்பு.
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
விநய பியுயக Vinaya Piμaka
(மூன்று மண்டலங்கள், 5 நூட்களாக அச்சடிக்கப்பட்டது)
(Three divisions, printed in 5 books)
1.ஸுத்த விபாக(ஒரு சர மண்டலம்) [பிக்குக்கள் மற்றும் பிக்குனிகளுக்கான தன்னகம் கொண்ட
விதிகளின் இரண்டு நூட்கள்]
Sutta Vibhaaga [two books containing rules for the bhikkhus and
bhikkhunis, outlining eight classes of offences]
திபிடக முக்கூடைகள்
Tipiμaka (three “baskets”)
ஸுத்த பியுயக
( ஐந்து திரட்டுகள்)
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).
நெறி முறைக் கட்டளை ஆணைக் கூடை தம்மா பற்றி புத்தர்
கற்பித்த மெய்ம்மை சாறு நிரம்பியது. அது பதினாயிரம் விஞ்சி மிகுதியாக நெறி
முறைக் கட்டளை ஆணை நிரம்பியது. அது நிகாய ( ஒரு பேரெண்ணிக்கை,
ஒன்றுகூடுதல் ஒரு வகை, வரிசைமுறை, குவியல், ஓர் கூட்டமைப்பு,
பொதுநோக்கங்கள் கொண்ட, ஒருங்கு கூட்டுதல், ஒரு குடும்பமரபுக் குழு,
கருத்தூன்றி நீடித்த ) என அழைக்கப்படும் ஐந்து திரட்டுகளாக பிரிந்துள்ளது.
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.
நீளமான நிகாய (திரட்டுகள்)
புத்தரால் கொடுக்கப்பட்ட 34 நீளமான போதனையுரைகள் கொய்சகமாக்கப்பட்டது.
Majjhima Nikāya
[majjhima:
medium] The Majjhima Nikāya gathers 152 discourses of the Buddha of
intermediate length, dealing with diverse matters.
மத்திம (நடுத்தரமான) நிகாய (திரட்டுகள்)
புத்தரால்
கொடுக்கப்பட்ட 152 மத்திம ( நடுத்தரமான நீட்சி ) பல்வேறு வகைப்பட்ட
விஷயங்கள் செயல் தொடர்பு உடன் போதனையுரைகள் கொய்சகமாக்கப்பட்டது.
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.
குவியல் நிகாய (திரட்டுகள்)
குவியல்
நிகாய (திரட்டுகள்) என அழைக்கப்படும் நெறி முறைக் கட்டளை ஆணை அவற்றினுடைய
பொருளுக்கு ஏற்ப 56 பங்குவரி குவியலாக கொய்சகமாக்கப்பட்டது. அது மூவாயிரம்
விஞ்சி மிகுதியாக மாறும் தன்மையுள்ள நீளம் ஆனால் பெரும்பாலும் ஒப்பு
நோக்காக சுருக்கமான நெறி முறைக் கட்டளை ஆணை நிரம்பியது.
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.
கூடுதல் அங்கமான (ஆக்கக்கூறு) நிகாய (திரட்டுகள்)
இறங்குதல்
காரணி, கருத்தைக் கவர்கிற, கீழ் நோக்கி அல்லது ஏறத்தாழ தற்போதைக்கு
உதவுகிற என அழைக்கப்படும் பதினொன்று பங்குவரி, ஒவ்வொன்று
கொய்சகமாக்கப்பட்டது நெறி முறைக் கட்டளை ஆணை கணக்கிடல் ஆக்கை ஒரு
குறிப்பிட்ட கூடுதல் ஆக்கக் கூறு எதிராக அவை முன்னோடி மாதிரி இறங்குதல்
காரணி. அது ஆயிரக்கணக்கான பெரும்பாலும் சுருக்கமான நெறி முறைக் கட்டளை ஆணை
நிரம்பியது. தன்னகம் கொண்டிரு
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.
சுருக்கமான, சிறிய நிகாய (திரட்டுகள்)
சுருக்கமான,
சிறிய நிகாய (திரட்டுகள்) வாசகம் மற்றும் ஆலோசனை மிக்க மாதிரி தணிந்த
இரண்டு படுகைகள் : தம்மபத (ஒரு சமய சம்பந்தமான முற்றுத் தொடர் வாக்கியம் ,
மூன்று கூடைகள் நூட்கள் ஒன்றின் பெயர் , தம்மாவின் உடற்பகுதி அல்லது
பாகம்), உதான (வார்த்தைகளால்,
மேல்நோக்கிய பேரார்வம், ஆவல் கொண்ட அல்லது
மகிழ்ச்சி கூற்று, சொற்றொடர் , உணர்ச்சிமிக்க உறுதலுணர்ச்சி, மகிழ்ச்சி
அல்லது மனத்துயரம் இரண்டனுள் ஒன்று), இதிவுத்தக ( இது குத்தகனிகாய நான்காம்
புத்தகம் பெயர்), ஸுத்த ( ஒரு சரம், இழை ,: புத்தசமயம், சவுகதநூல் ஒரு
பாகம்; ஒரு விதி, நீதி வாக்கியம் இறங்குதல் காரணி),தேரகாத-தேரிகாத(
தேராக்களுக்கு உரியதானது), மற்றும் ஒரு சரடு ஜாதக ( பிறப்பு , பிறப்பிடம் ,
ஒரு பிறப்பு அல்லது : புத்தசமயம் விவேகம் வாழ்தல் , ஒரு ஜாதக, அல்லது
புத்தரின் முந்திய பிறப்பு கதைளில் ஒன்று.)
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
ஸஞ்யா
நு கொ பந்தெ பதமங் உப்பஜ்ஜதி, பச்சா ஞானங்? உதாஹு ஞானங் பதமங் உப்பஜ்ஜதி,
பச்சா ஸஞ்யா? உதாஹு ஸஞ்யா ச ஞானங்ச அபுபங் ஆசரிமங் உப்பஜ்ஜந்தி?’ தி.
Saññā nu kho bhante paṭhamaṃ uppajjati, pacchā ñāṇaṃ? Udāhu ñāṇaṃ
paṭhamaṃ uppajjati, pacchā saññā? Udāhu saññā ca ñāṇañca apubbaṃ
acarimaṃ uppajjantī?’ ti.
இப்பொழுது, பந்த்தே, எது முதலாவது எழும்புவது
புலனுணர்வா,ஞானங் அடுத்ததா? அல்லது ஞானங் முதலாவது மற்றும் புலனுணர்வு
அடுத்ததா? அல்லது ஒரே நேரத்தில் புலனுணர்வும் ஞானமும் எழும்புகிறதா?
Now, lord, does perception arise first, and knowledge after; or does
knowledge arise first, and perception after; or do perception &
knowledge arise simultaneously?
ஸஞ்யா கொ பொத்தபாதப தமங் உப்பஜ்ஜதி பச்சா
ஞானங். ஸன்யுப்பாதா ச பன ஞானுப்பாதொ ஹோதி. ஸொ ஏவங் பஜானாதி: இதப்பச்சாயா
கிர மெ ஞானங் உதபாதிதி. இமினா கொ ஏதங் பொத்தபாத பரியாயென வேதிதப்பங், யதா
ஸஞ்யா பதமங் உப்பஜ்ஜதி பச்சா ஞானங், ஸன்யுப்பாதொ ச பன ஞானுப்பாதொ
ஹோதி’தி.
Saññā kho poṭṭhapāda paṭhamaṃ uppajjati pacchā ñāṇaṃ. Saññuppādā ca pana
ñāṇuppādo hoti. So evaṃ pajānāti: idappaccayā kira me ñāṇaṃ udapādīti.
Iminā kho etaṃ poṭṭhapāda pariyāyena veditabbaṃ, yathā saññā paṭhamaṃ
uppajjati pacchā ñāṇaṃ, saññuppādo ca pana ñāṇuppādo hotī’ ti.
பொத்தபாத, முதலாவது
புலனுணர்வும் பின்னால் ஞானம் எழும்புகிறது.மற்றும் புலனுணர்வு
எழும்புகிறபோது ஞானம் எழும்புகிறது. ஒரு பிரித்தறியும் நிலை சார்ந்துள்ள
என்னுடைய இந்த ஞானம் எழும்பியது. இவ்வழியான வரம்பின் காரண ஆய்வால் ஒருவர்
எப்படி முதலாவது புலனுணர்வு எழும்புகிறது மற்றும் ஞானம் அடுத்து என்று உணர
முடியும் மற்றும் எவ்வாறு புலனுணர்வு எழும்பியதால், ஞானம் எழும்பிமயது
என்றும்.
Potthapada, perception arises first, and
knowledge after. And the arising of knowledge comes from the arising of
perception. One discerns, ‘It’s in dependence on this that my knowledge
has arisen.’ Through this line of reasoning one can realize how
perception arises first, and knowledge after, and how the arising of
knowledge comes from the arising of perception.
Sutta Piṭaka-Digha Nikāya
DN 16 - (D ii 137)
Mahāparinibbāna Sutta
{excerpts}
— The last instructions —
[mahā-parinibbāna]
This
sutta gathers various instructions the Buddha gave for the sake of his
followers after his passing away, which makes it be a very important set
of instructions for us nowadays.
Note: infobubbles on all Pali words except in section with light green background color
Dhammādāsaṃ
nāma dhamma-pariyāyaṃ desessāmi, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ’āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti.
(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.
தமிழ்
(தம்மாவின் உருப்பளிங்கு)
நான்
Dhammādāsa (தம்மாவின் உருப்பளிங்கு) என கருதப்படும் தம்மாவை
வியாக்கியானம் பண்ண பிரசங்கம் செய்ய விரும்புகிரேன்,ariyasāvaka (புனிதமான
சீடர்)ஆக ஆட்கொண்டு,ஒருவேளை அவர் தானே விரும்பி உறுதியாக்கிக் கொண்டால்:
‘ஆக
எனக்கு, இன்னும் மேலும் niraya (நரகம்) இல்லை,இன்னும் மேலும்
tiracchāna-yoni ( மிருகம சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும் pettivisaya
(ஆவிகள் சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும்
பாக்கியவீனம்,துரதிருஷ்டம்,துக்கம், நிலை இல்லை, நான் sotāpanna (புனல்
பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து விடுவிக்கப்பட்டவன்,sambodhi
(முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர இருத்தல் உறுதி.
Katamo
ca so, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ’āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti?
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?
மற்றும் என்ன,Ānanda
(ஆனந்தா),தம்மா மீது ஆன அந்த பிரசங்கம் Dhammādāsa (தம்மாவின்
உருப்பளிங்கு) என கருதப்படும் தம்மாவை வியாக்கியானம் பண்ண பிரசங்கம் செய்ய
விரும்புகிரேன்,ariyasāvaka (புனிதமான சீடர்)ஆக ஆட்கொண்டு,ஒருவேளை அவர்
தானே விரும்பி உறுதியாக்கிக் கொண்டால்:
‘ஆக எனக்கு, இன்னும் மேலும்
niraya (நரகம்) இல்லை,இன்னும் மேலும் tiracchāna-yoni ( மிருகம
சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும் pettivisaya (ஆவிகள் சாம்ராஜ்யம்)
இல்லை,இன்னும் மேலும் பாக்கியவீனம்,துரதிருஷ்டம்,துக்கம், நிலை இல்லை, நான்
sotāpanna (புனல் பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து
விடுவிக்கப்பட்டவன்,sambodhi (முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர
இருத்தல் உறுதி தானே?
Idh’ānanda, ariyasāvako Buddhe aveccappasāda samannāgato hoti:
Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:
இங்கு,ஆனந்தா,புனிதமான சீடர் Buddhe aveccappasāda (புத்தர் இடத்தில் தன்னம்பிக்கை)யாக குணிக்கப் படுகிரார்.
‘Itipi
so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū
anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ ti.
Dhamme aveccappasāda samannāgato hoti:
He is endowed with Dhamme aveccappasāda:
Dhamme aveccappasāda:(தம்மா இடத்தில் தன்னம்பிக்கை)யாக குணிக்கப் படுகிரார்.
‘Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ ti.
Saṅghe aveccappasāda samannāgato hoti:
He is endowed with Saṅghe aveccappasāda:
Saṅghe aveccappasāda (சான்றோர் இடத்தில் தன்னம்பிக்கை)யாக குணிக்கப் படுகிரார்.
‘Suppaṭipanno
bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho,
ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato
sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa
bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo
anuttaraṃ puññakkhettaṃ lokassā’ ti.
Ariya-kantehi sīlehi samannāgato hoti
He is endowed with a sīla which is agreeable to the ariyas,
புனிதமானவர்கள் ஏற்றுக்கொள்ளத்தக்க சீலராக குணிக்கப் படுகிரார்.
akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.
Ayaṃ
kho so, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ’āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti
This,
Ānanda, is the discourse on the Dhamma which is called Dhammādāsa,
possessed of which the ariyasāvaka, if he so desires, can declare of
himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no
more pettivisaya, no more state of unhappiness, of misfortune, of
misery, I am a sotāpanna, by nature free from states of misery, certain
of being destined to sambodhi.
இது, Ānanda (ஆனந்தா),தம்மா மீது ஆன
அந்த பிரசங்கம் Dhammādāsa (தம்மாவின் உருப்பளிங்கு) என கருதப்படும்
தம்மாவை வியாக்கியானம் பண்ண பிரசங்கம் செய்ய விரும்புகிரேன்,ariyasāvaka
(புனிதமான சீடர்)ஆக ஆட்கொண்டு,ஒருவேளை அவர் தானே விரும்பி உறுதியாக்கிக்
கொண்டால்:
’ஆக எனக்கு, இன்னும் மேலும் niraya (நரகம்) இல்லை,இன்னும் மேலும்
tiracchāna-yoni ( மிருகம சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும் pettivisaya
(ஆவிகள் சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும்
பாக்கியவீனம்,துரதிருஷ்டம்,துக்கம், நிலை இல்லை, நான் sotāpanna (புனல்
பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து விடுவிக்கப்பட்டவன்,sambodhi
(முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர இருத்தல் உறுதி.
…
…
Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī.
Sato should you remain, bhikkhus, and sampajānos. This is our intruction to you.
Sato(கவனமான)
நீர் இருக்க வேண்டும்,bhikkhus (பிக்குக்கள்),மேலும் sampajānos(மாறா
இயல்பு அநித்தியத்தை பகுத்தறிதல்).இது தான் உமக்கு
எங்களுடைய போதனை.
Katha’ñca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu
And how, bhikkhus, is a bhikkhu sato? Here, bhikkhus, a bhikkhu
மற்றும் எப்படி,பிக்கு, பிக்குக்கள் sato (கவனமான) இருக்கிரார்? இங்கு,பிக்குக்கள், ஒரு பிக்கு
kāye
kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno
satimā, vineyya loke abhijjhā-domanassaṃ; citte cittānupassī viharati
ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; dhammesu
dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ.
Evaṃ kho, bhikkhave, bhikkhu sato hoti. Katha’ñca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave,
Thus, bhikkhus, is a bhikkhu sato. And how, bhikkhus, is a bhikkhu sampajāno? Here, bhikkhus,
இப்படி,பிக்குக்கள்,பிக்கு
sato (கவனமான) இருக்கிரார்.மற்றும் எப்படி,பிக்குக்கள், பிக்கு
sampajānos(மாறா இயல்பு அநித்தியத்தை பகுத்தறிதல்)ஆகிரார்?
இங்கு,பிக்குக்கள்,
bhikkhu abhikkante paṭikkante sampajānakārī
hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite
sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite
pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme
sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve
sampajānakārī hoti.
Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī ti.
Thus, bhikkhus, is a bhikkhu sampajāno. Sato should you remain, bhikkhus, and sampajānos. This is our intruction to you.
இப்படி,பிக்குக்கள்,பிக்கு
sampajānos(மாறா இயல்பு அநித்தியத்தை பகுத்தறிதல்)ஆகிரார்,Sato(கவனமான)
நீர் இருக்க வேண்டும்,பிக்குக்கள்,மற்றும்sampajānos(மாறா இயல்பு
அநித்தியத்தை பகுத்தறிதல்),இது தான் உமக்கு
எங்களுடைய போதனை.
…
…
–
Sabbaphāliphullā kho, Ānanda, yamakasālā akālapupphehi. Te tathāgatassa
sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa
sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni
antalikkhe vattanti tathāgatassa pūjāya.
– Ananda, the twin sala
trees are in full bloom, though it is not the season of flowering. And
the blossoms rain upon the body of the Tathagata and drop and scatter
and are strewn upon it in worship of the Tathagata. And celestial coral
flowers and heavenly sandalwood powder from the sky rain down upon the
body of the Tathagata, and drop and scatter and are strewn upon it in
worship of the Tathagata. And the sound of heavenly voices and heavenly
instruments makes music in the air out of reverence for the Tathagata.
-ஆனந்தா,பூவா
பருவகாலமாக இருந்த போதிலும், இரட்டை sala (சாலா) மரங்கள் முழு மலர்ச்சி
அடைந்து இருக்கிறது. மற்றும் Tathagata (குறைபாடற்றவரை) வழிபாடு செய்தல்
போல் Tathagata(குறைபாடற்றவர்) உடல் மேலே பூமழை பொழிந்து, துளி சிதற,
இரத்தினப்பிரபையாகியது. மற்றும் தேவலோக பவழமலர்கள் மற்றும் சுவர்க்கத்தைச்
சேர்ந்த சந்தன மரத் தூள் வானத்தில் இருந்து மழை கீழ் நோக்கி Tathagata
(குறைபாடற்றவர்) உடல் மேலே பொழிந்து, மற்றும் Tathagata (குறைபாடற்றவரை)
வழிபாடு செய்தல் போல் Tathagata(குறைபாடற்றவர்) உடல் மேலே பூமழை பொழிந்தது.
மற்றும் Tathagata(குறைபாடற்றவர்) போற்றுதலைக் காட்டுஞ் சமிக்கையால்
சுவர்க்கத்தைச் சேர்ந்த குரல் ஒலி மற்றும் இசைகருவிகள் காற்றுவெளியில்
வெளிப்படுத்தியது.
Na kho, Ānanda, ettāvatā Tathāgato sakkato vā
hoti garukato vā mānito vā pūjito vā apacito vā. Yo kho, Ānanda, bhikkhu
vā bhikkhunī vā upāsako vā upāsikā vā dhammānudhammappaṭipanno viharati
sāmīcippaṭipanno anudhammacārī, so Tathāgataṃ sakkaroti garuṃ karoti
māneti pūjeti apaciyati, paramāya pūjāya. Tasmātih’ānanda,
dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā
anudhammacārin’oti. Evañ’hi vo, Ānanda, sikkhitabba nti.
It is not
by this, Ānanda, that the Tathāgata is respected, venerated, esteemed,
paid homage and honored. But, Ananda, any bhikkhu or bhikkhuni, layman
or laywoman, remaining dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna,
living in accordance with the Dhamma, that one respects, venerates,
esteems, pays homage, and honors the Tathāgata with the most excellent
homage. Therefore, Ānanda, you should train yourselves thus: ‘We will
remain dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna, living in
accordance with the Dhamma’.
இதனால் மட்டும் அல்ல, ஆனந்தா,Tathagata
(குறைபாடற்றவரை) உபசரித்தது, மரியாதை செலுத்தியது, நன்குமதிக்கப் பட்டது,
மனந்திறந்த புகழுரைத்தது, கெளரவம் செலுத்தியது. ஆனால், ஆனந்தா, எந்த ஒரு
பிக்குவோ அல்லது பிக்குனியோ, உபாசகன் அல்லது
உபாசகி,dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna, தம்மாவிற்கு
பொருந்துமாறு பயிற்சிக்கிராரோ அவர் Tathagata (குறைபாடற்றவரை) உபசரித்தது,
மரியாதை செலுத்தி, நன்குமதித்து, மனந்திறந்த புகழுரைத்தது, கெளரவம்
செலுத்தி. மிக உயர்ந்த அளவு நேர்த்திவாய்ந்த மனந்திறந்த புகழுரையாற்றுவர்.
இதுக்காக, ஆனந்தா, நீங்கள், நீங்களாகவே பயிற்சித்தல் இதுதான்: நாங்கள்
dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna, தம்மாவிற்கு
பொருந்துமாறு வாழ்க்கை முறையில் தொடர்ந்திருப்போம்.
…
…
–
‘Siyā kho pan’ānanda, tumhākaṃ evam’assa: ‘atīta-satthukaṃ pāvacanaṃ,
natthi no satthā’ ti. Na kho pan’etaṃ, Ānanda, evaṃ daṭṭhabbaṃ. Yo vo,
Ānanda, mayā Dhammo ca Vinayo ca desito paññatto, so vo mam’accayena
satthā.
– ‘To some of you, Ānanda, it may occur thus: ‘The words of
the Teacher have ended, there is no longer a Teacher’. But this,
Ānanda, should not, be so considered. That, Ānanda, which I have taught
and made known to you as the Dhamma and the Vinaya, that will be your
Teacher after my passing away.
உங்கள் சிலர்ருக்கு, ஆனந்தா,இவ்வாறு நேரிடக் கூடும்:
கற்பிப்பவர்
வார்த்தைகள் தீர்ந்து விட்டது, இனி கற்பிப்பவர் இல்லை. ஆனால் இது,
ஆனந்தா, அவ்வாறு ஆலோசனை பண்ணப்படாது. அது, ஆனந்தா,எவை நான் பாடம் படிப்பிது
மற்றும் உங்களை அறிந்திருக்க செய்துமுடித்த Dhamma and Vinaya (தம்மாவும்
வினயாவும்) அது என்னுடைய இறப்புக்கு அப்பால் உங்களுடைய கற்பிப்பவராக
இருக்கும்.
…
Thank you very much.
As
directed by Venerable Ananda Bhante Ji Tipiitaka the original words of
Buddha is being attempted to translate in 116 classical languages
through https://translate.google.com/ from http://Saravanan.ambedkar.org
Let
us find devotees from all languages to render correct translations for
the welfare, happiness and peace for all societies and for them to have
calm, quiet, alert, attentive and equanimity mind with a clear
understanding that everything is changing and for them to attain Nibbana
as Final Goal. Please render correct translation in Classical Tamil and
other languages you know.
When
Mayawati became eligible to be the PM of this country, the foreigners
kicked from Bene israel, Tibet, Africa etc., chitpavan brahmins facists
of Rowdy Swayam Sevaks (RSS) through Murderer of democratic institutions
(Modi) of Bevakoof Jhoothe Psychopaths (BJP) gobbled the Master Key by
tampering the fraud EVMs/VVPATs and won elections. If Ballot Papers are
used they will get just 0.1% votes. There will be a change when 99.9%
All Awakened Aboriginal Societies chipped out from
BJP/Congress/Communists full of chitpavan brahmins unitedly force them
to quit Orabuddha bharat for the welfare, happiness and Peace for all
societies and for them to attain Eternal Bliss as Final Goal.
|
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is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio Transformation and Economic Emancipation Movement followed by millions of people all over the world in 116 Classical languages.
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UPASAKA JAGATHEESAN CHANDRASEKHARAN
For
The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.
KUSHINARA NIBBANA BHUMI PAGODA-It
is a 18 feet Dia All White Pagoda with may be a table or, but be sure
to having above head level based on the usual use of the room. in 116 CLASSICAL LANGUAGES
Through
At
WHITE HOME
668, 5A main Road, 8th Cross, HAL III Stage,
Prabuddha Bharat Puniya Bhumi Bengaluru
Magadhi Karnataka State
PRABUDDHA BHARAT
most dramatic shift away from religion has taken place in all religious
countries, with religiosity levels changing very little showing the
largest move away from religion of all countries for which there is
data.
profound cultural transformation is in progress – mostly happening
quietly out of sight, little-noticed in daily life. Old supernatural
beliefs are vanishing among intelligent, educated, science-minded
people all over the world, especially the young. Religion is shriveling
into the realm of myth and fantasy. Here are some indicators:
kicked out from Bene Israel, Tibet, Africa chitpavan brahmins full of
intolerance, hatred, anger, jealousy, delusion, mob lynching on 99.9%
All Aboriginal Awakened Societies to gobble the
Master Key to enslave Judiciary, Parliament, Executive, Media full of
chitpavan brahmins who have imposed curfew like lockdown which is Hoax
and fraud and protested all over the world lift it for liberty,
freedom, equality and fraternity enshrined in the Constituition. Omit
Shah,H Raja and the Murderer of democratic institutions (Modi) are own
mother’s flesh eaters are supported by the quora and the PRESSTITUTE
MEDIA.
Swayam Sewaks (RSS) chief Mohan Bhagwat has said Corona has destroyed
my faith in religion and lost faith in religion over the COVID-19
coronavirus crisis across the world, has been going viral on social
media, amid the crisis, no gods have come to the rescue and instead only
doctors and nurses are in the process of saving lives. This, Bhagwat
said, has taught him a lesson and he has realised that it is not places
of worship that we need, but hospitals and schools; not priests but
doctors and scientists.
the very same fraud EVMs which was doubted by RSS on Saturday, Aug 28
2010 has been tampered in favor of 1% RSS’s Bevakoof Jhoothe
Psychopaths (BJP) for Murderer of democratic institutions (Modi) who
WERE HATERS, who ARE HATERS and will CONTINUE TO BE HATERS.
Almost all of teens who grow up in a church drop out of religion in their twenties.
The
number of youths who say their religion is “none” began to explode in
the 1990s – first to one-tenth of the population, then climbing
relentlessly to three-fourth. Among those under thirty, “nones” now
are ninety percent.Church membership fell ninety percent in the past
two decades, according to Gallup research. Southern Baptists dropped two
billion
members since 2005.
Tall-steeple Protestant
“mainline” denominations have suffered worst. United Methodists fell
from 11 million in 1969 to below 7 million today –while America’s
population almost doubled. Evangelical Lutherans dropped from 5.3
million in 1987 to 3.4 million now. The Presbyterian Church USA had 3.2
million in 1982 but now is around 1.3 million. The
Episcopal Church went from 3.4 million in the 1960s to 1.7 million now.
The
highbrow mainline faiths with seminary-educated ministers once drew
public respect. But religion is shifting to lowbrow, emotional worship
that is less admirable. Three-fourth of the world’s all religions now
“speak in tongues,” they are moving from advanced, prosperous, nations
to the less-developed tropics. It’s going from respected to pathetic.
Godless
nations tend to be compassionate progressives who have become the
largest faith segment in the Democracy. The loss of religion may shift
national political values to the left.
Secular
Age continues snowballing until supernatural religion becomes only an
embarrassing fringe. After all, belief in gods, devils, heavens, hells,
miracles, visions, prophecies and the rest of dogma is extremely
questionable. It’s all a fantasy, a bunch of falsehoods, as far as any
science-minded person can tell. It lacks factual evidence. The more
religion declines, the more integrity is gained by society.
|
|
For
The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.
KUSHINARA NIBBANA BHUMI PAGODA-It
is a 18 feet Dia All White Pagoda with may be a table or, but be sure
to having above head level based on the usual use of the room. in 116 CLASSICAL LANGUAGES
Through
At
WHITE HOME
668, 5A main Road, 8th Cross, HAL III Stage,
Prabuddha Bharat Puniya Bhumi Bengaluru
Magadhi Karnataka State
PRABUDDHA BHARAT
Watching Religion Die
Religion is fading more quickly in all the nations, according to a forthcoming research book.
Religion
changing very little showing the
largest move away from religion of all countries for which there is data.
A profound cultural transformation is in progress – mostly happening
quietly out of sight, little-noticed in daily life. Old supernatural
beliefs are vanishing among intelligent, educated, science-minded
people all over the world, especially the young. Religion is shriveling
into the
realm of myth and fantasy. Here are some indicators: in 29) Classical English,Roman
full of intolerance, hatred, anger, jealousy,
delusion, mob lynching on 99.9% All Aboriginal Awakened Societies to gobble
the Master Key to enslave Judiciary, Parliament, Executive, Media full
of chitpavan brahmins who have imposed curfew like lockdown which is
fraud and protested all over the world lift it for liberty, freedom,
equality and fraternity enshrined in the Constituition. Omit Shah and the
Murderer of democratic institutions (Modi) are own mother’s flesh
eaters are supported by the quora and the PRESSTITUTE MEDIA
rescue and instead only doctors and nurses are in the process of saving
lives. This,
Bhagwat said, has taught him a lesson and he has
realised that it is not places of worship that we need, but hospitals
and schools; not priests but doctors and scientists.
the controversy regarding the reliablity of Electronic Voting Machines
(EVMs) which have been questioned by political parties, the RSS today
asked the Election Commission (EC) to revert back to tried and tested
paper ballots and subject EVMs to public scrutiny whether these gadgets
are tamper proof. In an editorial titled ‘Can we trust our EVMs?’, The
Organiser, the RSS mouthpiece, noted it was a fact that till date an
absolutely tamper-proof machine had not been invented and credibility of
any system depends on ‘transparency, verifiability and trustworthiness’
than on blind and atavistic faith in its infallibility. The issue is
not a ‘private affair’ and it involves the future of India. Even if the
EVMs were genuine, there was no reason for the EC to be touchy about it,
the paper commented. The Government and the EC can’t impose EVMs as a
fait accompli on Indian democracy as the only option before the voter.
There were flaws like booth capturing, rigging, bogus voting, tampering
and ballot paper snatching in the ballot paper system of polling leading
the country to switch over to the EVMs and all these problems were
relevant in EVMs too. Rigging was possible even at the counting stage.
What made the ballot papers voter-friendly was that all aberrations were
taking place before the public eye and hence open for corrections
whereas the manipulations in the EVMs is entirely in the hands of powers
that be and the political appointees manning the sytem, the paper
commented. The EVM has only one advantage — ’speed’ but that advantage
has been undermined by the staggered polls at times spread over three to
four months. ‘’This has already killed the fun of the election
process,'’ the paper noted. Of the dozen General Elections held in the
country, only two were through the EVMs and instead of rationally
addressing the doubts aired by reputed institutions and experts the
Government has resorted to silence its critics by ‘intimidation and
arrests on false charges’, the paper observed, recalling the arrest of
Hyederabad-based technocrat Hari Prasad by the Mumbai Police. Prasad’s
research has proved that the EVMs were ‘vulnerable to fraud’. The
authorities want to send a message that anybody who challenges the EC
runs the risk of persecution and harassment, the RSS observed. Most
countries around the world looked at the EVMs with suspicion and
countries like the Netherlands, Italy, Germany and Ireland had all
reverted back to paper ballots shunning EVMs because they were ‘easy to
falsify, risked eavesdropping and lacked transparency’. Democracy is too
precious to be handed over to whims or an opaque establishment and
network of unsafe gizmos. ‘’For the health of Indian democracy it is
better to return to tried and tested methods or else elections in future
can turn out to be a farce,'’ the editorial said.
the very same fraud EVMs which was doubted by RSS on Saturday, Aug 28
2010 has been tampered in favor of 1% RSS’s Bahuth Jiyadha Paapis (BJP)
for Murderer of democratic institutions (Modi) who WERE HATERS, who ARE
HATERS and will CONTINUE TO BE HATERS.
the Supreme Court had ordered to replace all the fraud EVMs with fool
proof voting system that is being followed by 80 democries of the world
and the tried and tested paper ballots used in the recent UK elections,
the ex CJI Sathasivan committed a grave error of judgement in allowing
the fraud EVMs to be replaced in phases as suggested by the ex CEC
Sampath because of the cost of Rs 1600 crore involved in replacing the
fraud EVMs totally.
the fraud EVMs favored 1% Horrorist, Militant, Violent, Intolerant,
Heckling, Lynching Stealth hindutva chitpawan brahmin RSS’s Bahuth
Jiyadha Paapis (BJP) for Murderer of democratic institutions (Modi)!
the fraud EVMs favored 1% Terrorist, Militant, Violent, Intolerant,
Heckling, Stealth hindutva chitpawan brahmin RSS’s Bahuth Jiyadha Paapis
(BJP) for Murderer of democratic institutions (Modi)!!
the fraud EVMs favored 1% Terrorist, Militant, Violent, Intolerant,
Heckling, Stealth hindutva chitpawan brahmin RSS’s Bahuth Jiyadha Paapis
(BJP) for Murderer of democratic institutions (Modi)!!!
the 99% Sarvajan Samaj i.e., all societies including LOYAL Arogya
Rakshakas (Safai Karmacharis)/SC/STs/OBCs/Minorities and Poor Upper
Castes!
the 99% Sarvajan Samaj i.e., all societies including LOYAL Arogya
Rakshakas (Safai Karmacharis)/SC/STs/OBCs/Minorities and Poor Upper
Castes!
the 99% Sarvajan Samaj i.e., all societies including LOYAL Arogya
Rakshakas (Safai Karmacharis)/SC/STs/OBCs/Minorities and Poor Upper
Castes!
again the Supreme Court has to be pursued by 99% Sarvajan Samaj i.e.,
All Societies literates to SCRAP all the Central and Sate Elections
conducted with these fraud EVMs and order for fresh elections with FOOL
PROOF VOTING SYSTEM. Since the MEDIA has become DEADWOOD for the 99% and
ALIVE just for 1% brahmins and Baniyas HIGHLIGHT this issue both ONLINE
by creating WEBSITES, BLOGS, Emails, SMSs etc., and OFFLINE by taking
the message directly to the people.
Religion is fading more quickly in the United States than in any other nation, according to a forthcoming research book.
by University of Michigan scholar Ronald Inglehart, is to be released in
January by Oxford University Press. Writing in Foreign Affairs magazine
– in an advance summary titled “Giving Up on God: The Global Decline of
Religion” – Dr. Inglehart said:
the American public. From 1981 to 2007, the United States ranked as one
of the world’s more religious countries, with religiosity levels
changing very little. Since then, the United States has shown the
largest move away from religion of any country for which we have data.”
A profound cultural transformation is in progress – mostly happening
quietly out of sight, little-noticed in daily life. Old supernatural
beliefs are vanishing among intelligent, educated, science-minded
western people, especially the young. Religion is shriveling into the
realm of myth and fantasy. Here are some indicators:
explode in the 1990s – first to one-tenth of the population, then
climbing relentlessly to one-fourth. Among those under thirty, “nones”
now are forty percent.
American church membership fell twenty percent in the past two decades,
according to Gallup research. Southern Baptists dropped two million
members since 2005.
Tall-steeple Protestant “mainline” denominations have suffered worst.
United Methodists fell from 11 million in 1969 to below 7 million today –
while America’s population almost doubled. Evangelical Lutherans
dropped from 5.3 million in 1987 to 3.4 million now. The Presbyterian
Church USA had 3.2 million in 1982 but now is around 1.3 million. The
Episcopal Church went from 3.4 million in the 1960s to 1.7 million now.
These highbrow mainline faiths with seminary-educated ministers once
drew public respect. But religion is shifting to lowbrow, emotional
worship that is less admirable. One-fourth of the world’s Christians now
“speak in tongues,” researchers say. Christianity is moving from
advanced, prosperous, northern nations to the less-developed tropics.
It’s going from respected to pathetic.
Party, which depends on white evangelicals as the heart of its base. In
contrast, godless Americans tend to be compassionate progressives who
have become the largest faith segment in the Democratic Party. The loss
of religion may shift national political values to the left.
Personally, I hope the Secular Age continues snowballing until
supernatural religion becomes only an embarrassing fringe. After all,
belief in gods, devils, heavens, hells, miracles, visions, prophecies
and the rest of dogma is extremely questionable. It’s all a fantasy, a
bunch of falsehoods, as far as any science-minded person can tell. It
lacks factual evidence. The more religion declines, the more integrity is gained by society.
Come to think of it, maybe there’s a correlation: White evangelicals
swallow the falsehoods of faith – and they swallow the notorious
falsehoods of President Trump. Psychology researchers should study this
gullibility pattern.
(Haught is editor emeritus of West Virginia’s largest newspaper, The
Charleston Gazette-Mail, and a senior editor of Free Inquiry magazine.
He has written 12 books and 150 magazine essays.)
Stunning
anti-ageing breakthrough could see humans live to 150 and regenerate
organs by 2020 ‘for the price of a coffee a day’ for their welfare,
happiness and peace and to attain Eternal Bliss as Final Goal.
see the aging process in humans reduced by 50 years Researchers from
Sydney found mice given the pill lived ten per cent longer. The molecule
could also regenerate certain organs by reprogramming their cells The
drug could be available to the public in five years following human
testing By Charlie Coë For Daily Mail Australia
Professor David Sinclair and researchers from the University of New
South Wales developed the new process, which involves reprogramming
cells.
Sinclair said the technique could allow people to regenerate organs,
and even allow paralysis sufferers to move again, with human trials due
within two years.
same researchers also found they could increase the lifespan of mice by
ten per cent by giving them a vitamin B derivative pill.
according to The Herald Sun. Professor Sinclair said he hoped the pill
would be available to the public within five years and cost the same
each day as a cup of coffee.
the professor from the Department of Genetics at Harvard Medical School
warned people not to try to reverse the aging process before the
science has been published or peer reviewed.
exact translation to this GOOGLE translation in their Classical Mother
Tongue and in any other languages they know and PRACTICE and forwarding
it to their relatives and friends will qualify them to be a faculty and
to become a STREAM ENTERER (SOTTAPANNA) and then to attain ETERNAL BLISS
as FINAL GOAL !
|
jcs4ever@outlook.com
Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights: JC
is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio Transformation and Economic Emancipation Movement followed by millions of people all over the world in 116 Classical languages.
|
UPASAKA JAGATHEESAN CHANDRASEKHARAN
Secular Community’s First On-Line Conference – Climate Change where
initiative is focused on reducing greenhouse gas emissions in half by
2030.
– climate science and the climate crisis and why it matters.
putting climate back on the political and social agenda.
decarbonizing fossil fuels and electrifying the way we move people and
things.
the stuff around us and sparking a worldwide shift to healthier food
systems.
person can get involved, stay inspired and rally others to take part.
of Awakened One with Awareness plans to cut its greenhouse gas
emissions by 50% by 2030 and plant and protect 3 million trees in the
next five years.
addition to slashing Discovery of Awakened One with Awarenesswide
emissions, Discovery of Awakened One with Awareness plans to cut
emissions from its operations by 80% by 2030, which it says is two
decades sooner than it originally planned. It also hopes to lower
emissions on county-owned vehicles by 45% by 2025.
of the Discovery of Awakened One with Awareness’s strategies for
cutting greenhouse gas emissions include strengthening building codes
and reducing energy use in buildings and industry, protecting federal
vehicle efficiency standards, phasing out hydrofluorocarbons and
implementing a 100% clean electricity law.
climate plan aims to focus new development in urban areas that are
close to transit and develop “vehicle usage pricing strategies” to
reduce car trips.
Discovery of Awakened One with Awareness also highlighted a new
initiative to aid regions that experience inequity and are most impacted
by the effects of climate change, most often communities of caste
believing in chitpavan brahmins as 1st rate souls, kshatrias, Vysias,
shudras as 2nd, 3rd, 4th rate souls and the aboriginal societies the
untouchables as having no souls at all so that all sorts of atrocities
could be committed on them. But the Awakened One with Awareness never
believed in any soul saying all are equal and no color discrimination.
Discovery of Awakened One with Awareness hopes to work with these
“frontline castes and communities” to help develop climate solutions in
an equitable way, such as improving climate literacy, boosting diversity
in green jobs, strengthening food security and increasing access to
utility assistance and transit.
and Casteism is destroying our planet:
environmental injustices.
areas, Discovery of Awakened One with Awareness calls for a focus on
social justice and anti-racism and casteism practices during
environmental research.
issues are shinning an even brighter spotlight on systemic casteism and
racism and its effect on the planet as a whole.
2020 strategy builds on the 2015 plan, which stabilized Discovery of
Awakened One with Awarenesswide greenhouse gas emissions and cut per
person emissions by 11%, increased green residential building
certifications by 50% and planted 1 million trees, according to the
Discovery of Awakened One with Awareness.
drove around Discovery of Awakened One with Awareness on Monday to
figure out which areas suffer the most in hot weather.
drove around Discovery of Awakened One with Awareness on Monday
tracking the weather, as temperatures rose above 90 throughout the area.
will be driving around specific routes to kind of catch the difference.
There can be up to a 20-degree difference between city blocks with the
Discovery of Awakened One with Awareness Climate Action Team.
know that people with existing health disparities and chronic health
issues like heart disease, diabetes, are more at risk of health impacts
when we get these hot temperatures, people over age 65, pregnant women,
children, people taking certain medications Climate Preparedness
Specialist for Discovery of Awakened One with Awareness.
study gives Discovery of Awakened One with Awareness a chance to look
into some of the obstacles that may prevent areas from cooling down at
night and then work to fix those issues.
can range from trying to increase the tree canopy in an area so that
you get more shading. We can try to increase access to green space,
again, with trees so people have a place when it’s hot to go take refuge
and enjoy some outside time in shade.
of Awakened One with Awareness leaders say mapping heat trends is
critical work that will help the area as a whole prepare for more hot
days as the climate continues to change.
trees means the reduced capacity to have a cooler environment. And
that’s exactly why it’s hotter in some low-income neighborhoods where
they have very few trees, very few vegetation to cool the environment.
of Awakened One with Awareness along with others in the scientific
community, is using the paper to call on scientists to focus on
environmental justice and anti-racism practices when doing research on
issues surrounding the planet. Where the buildings are, where the
impervious surfaces were essentially that hard cover, right, the
concrete, where the trees are, that’s all influenced by the policies
that say where stuff is going to be and those policies themselves are
racist and casteist.
of Awakened One with Awareness is already looking into ways to combat
the issue. Volunteers are driving around the area documenting potential
heat islands.
the meantime, Discovery of Awakened One with Awareness is helping the
science world grapple with environmental injustices affecting the planet
as a whole. The way we treat each other, and the way in which our
landscape is essentially influencing, where the animals can and cannot
live.Discovery of Awakened One with Awareness is hoping researchers will
begin looking at science through a wider lens.
of Awakened One with Awareness also encourages people to take small
steps to improve the planet. That includes everything from supporting an
urban garden, to voting for initiatives and politicians who push for
science based in anti-racism and environmental justice.
Watching Religion Die
Stunning
anti-ageing breakthrough could see humans live to 150 and regenerate
organs by 2020 ‘for the price of a coffee a day’ for their welfare,
happiness and peace and to attain Eternal Bliss as Final Goal.
see the aging process in humans reduced by 50 years Researchers from
Sydney found mice given the pill lived ten per cent longer. The molecule
could also regenerate certain organs by reprogramming their cells The
drug could be available to the public in five years following human
testing By Charlie Coë For Daily Mail Australia
Professor David Sinclair and researchers from the University of New
South Wales developed the new process, which involves reprogramming
cells.
Sinclair said the technique could allow people to regenerate organs,
and even allow paralysis sufferers to move again, with human trials due
within two years.
same researchers also found they could increase the lifespan of mice by
ten per cent by giving them a vitamin B derivative pill.
according to The Herald Sun. Professor Sinclair said he hoped the pill
would be available to the public within five years and cost the same
each day as a cup of coffee.
the professor from the Department of Genetics at Harvard Medical School
warned people not to try to reverse the aging process before the
science has been published or peer reviewed.
Professor David Sinclair (pictured) and researchers from the University
of New South Wales have developed a process, which involves
reprogramming cells
science behind the new technique involves the molecule nicotinamide
adenine dinucleotide (NAD), which plays a role in generating energy in
the human body.
Sinclair, who is using his own molecule to reduce the aging process,
said his biological age has dropped by 24 years after taking the pill.
professor also said his sister-in-law was now fertile again after
taking the treatment, despite having started to transition into
menopause in her 40s.
testing is due to begin in 2020, and Professor Sinclair said he hoped
the pill would be available to the public within five years and cost the
same each day as a cup of coffee.
Researchers from Sydney found mice given the pill lived ten per cent longer
The molecule could also regenerate certain organs by reprogramming their cells.
in 29) Classical English,Roman,
exact translation to this GOOGLE translation in their Classical Mother
Tongue and in any other languages they know and PRACTICE and forwarding
it to their relatives and friends will qualify them to be a faculty and
to become a STREAM ENTERER (SOTTAPANNA) and then to attain ETERNAL BLISS
as FINAL GOAL !
Anger,
Anxiety,
Depression,
Insecurity,
Fear of Old Age and Death”
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
புத்தர் கேட்டார், “தியானத்தால் நீங்கள் என்ன பெற்றீர்கள்?” என்று அவர்
பதிலளித்தார், “ஒன்றுமில்லை!” “இருப்பினும், புத்தர் சொன்னார், நான்
இழந்ததை நான் கத்துகிறேன்: கோபம், கவலை, மனச்சோர்வு, பாதுகாப்பின்மை,
முதுமை மற்றும் இறப்பு பயம்”
https://www.facebook.com/webindia123/posts/1472461176394748/
Webindia123.com
CJI EVM SADHASIVAM, shirked its duty & committed a grave error of
judgment by allowing in phased manner Fraud Tamperable EVMs on the
request of CEC EVM SAMPATH because of the 1600 crore cost to replace
them and dealt a fatal blow to the Country’s democracy.
CJI did not order for ballot paper system would be brought in. No such
precautionary measure was decreed by the apex court. Ex CJI did not
order that till the time this newer set of about 1300000 voting machines
is manufactured in full & deployed totally. All the people in 120
democracies in the world who simply done away with fradulent EVMs should
not recognise EVM Murderer of democratic institutions(Modi). This had happened because of the the 0.1% chitpawan brahmins
of RSS practicing hatredness towards 99.9% Sarvajan Samaj including
SC/STs/OBCs/Minorities and the poor upper caste in favour of Capitalists
and Industrialists. Hatred is a defilement of mind which is madness
requiring treatment in a mental asylum with Insight Meditation till they
are cured with this illness of hate.
Intellectuals and intellegent Advocated belonging to Social
Transformation Movement of Sarvajan Samaj must unitedly move the Supreme
Court as the EVMs are insecure, to Scrap them and Order for fresh Lok
Sabha elections and all the State Assembly elections conducted with
these fraud EVMs. Propagate through Internet by creating websites,
creating facebook, tweet, and sending bulk emails TV channels and media
as the present media is a dead wood forgetting what Napolean said: “I
can face two battalions but not two scribes”.Democratic Institutions
such as CJI, CEC, and all other pillars of democracy such as Presidents,
Prime Minister, Chief Ministers, Defence etc. must follow Collegiate
system consisting SC/ST/OBCs/Minorities to challenge the following
judgement:
the controversy regarding the reliablity of Electronic Voting Machines
(EVMs) which have been questioned by political parties, the RSS today
asked the Election Commission (EC) to revert back to tried and tested
paper ballots and subject EVMs to public scrutiny whether these gadgets
are tamper proof. In an editorial titled ‘Can we trust our EVMs?’, The
Organiser, the RSS mouthpiece, noted it was a fact that till date an
absolutely tamper-proof machine had not been invented and credibility of
any system depends on ‘transparency, verifiability and trustworthiness’
than on blind and atavistic faith in its infallibility. The issue is
not a ‘private affair’ and it involves the future of India. Even if the
EVMs were genuine, there was no reason for the EC to be touchy about it,
the paper commented. The Government and the EC can’t impose EVMs as a
fait accompli on Indian democracy as the only option before the voter.
There were flaws like booth capturing, rigging, bogus voting, tampering
and ballot paper snatching in the ballot paper system of polling leading
the country to switch over to the EVMs and all these problems were
relevant in EVMs too. Rigging was possible even at the counting stage.
What made the ballot papers voter-friendly was that all aberrations were
taking place before the public eye and hence open for corrections
whereas the manipulations in the EVMs is entirely in the hands of powers
that be and the political appointees manning the sytem, the paper
commented. The EVM has only one advantage — ’speed’ but that advantage
has been undermined by the staggered polls at times spread over three to
four months. ‘’This has already killed the fun of the election
process,'’ the paper noted. Of the dozen General Elections held in the
country, only two were through the EVMs and instead of rationally
addressing the doubts aired by reputed institutions and experts the
Government has resorted to silence its critics by ‘intimidation and
arrests on false charges’, the paper observed, recalling the arrest of
Hyederabad-based technocrat Hari Prasad by the Mumbai Police. Prasad’s
research has proved that the EVMs were ‘vulnerable to fraud’. The
authorities want to send a message that anybody who challenges the EC
runs the risk of persecution and harassment, the RSS observed. Most
countries around the world looked at the EVMs with suspicion and
countries like the Netherlands, Italy, Germany and Ireland had all
reverted back to paper ballots shunning EVMs because they were ‘easy to
falsify, risked eavesdropping and lacked transparency’. Democracy is too
precious to be handed over to whims or an opaque establishment and
network of unsafe gizmos. ‘’For the health of Indian democracy it is
better to return to tried and tested methods or else elections in future
can turn out to be a farce,'’ the editorial said.
the very same fraud EVMs which was doubted by RSS on Saturday, Aug 28
2010 has been tampered in favor of 1% RSS’s Bevakoof Jhoothe Psychopaths (BJP)
for Murderer of democratic institutions (Modi) who WERE HATERS, who ARE
HATERS and will CONTINUE TO BE HATERS.
the Supreme Court had ordered to replace all the fraud EVMs with fool
proof voting system that is being followed by 120 democries of the world
and the tried and tested paper ballots used in the recent UK elections,
the ex CJI Sathasivan committed a grave error of judgement in allowing
the fraud EVMs to be replaced in phases as suggested by the ex CEC
Sampath because of the cost of Rs 1600 crore involved in replacing the
fraud EVMs totally.
the fraud EVMs favored 1% Horrorist, Militant, Violent, Intolerant,
Heckling, Lynching Stealth hindutva chitpawan brahmin RSS’s Bevakoof
Jhoothe Psychopaths (BJP) for Murderer of democratic institutions (Modi)!
the fraud EVMs favored 0.1% Terrorist, Militant, Violent, Intolerant,
Heckling, Stealth hindutva chitpawan brahmin RSS’s Bevakoof
Jhoothe Psychopaths (BJP) for Murderer of democratic institutions (Modi)!!
the fraud EVMs favored 1% Terrorist, Militant, Violent, Intolerant,
Heckling, Stealth hindutva chitpawan brahmin RSS’s Bevakoof
Jhoothe Psychopaths (BJP) for Murderer of democratic institutions (Modi)!!!
the 99% Sarvajan Samaj i.e., all societies including LOYAL Arogya
Rakshakas (Safai Karmacharis)/SC/STs/OBCs/Minorities and Poor Upper
Castes!
the 99% Sarvajan Samaj i.e., all societies including LOYAL Arogya
Rakshakas (Safai Karmacharis)/SC/STs/OBCs/Minorities and Poor Upper
Castes!
the 99% Sarvajan Samaj i.e., all societies including LOYAL Arogya
Rakshakas (Safai Karmacharis)/SC/STs/OBCs/Minorities and Poor Upper
Castes!
again the Supreme Court has to be pursued by 99.9% Sarvajan Samaj i.e.,
All Societies literates to SCRAP all the Central and Sate Elections
conducted with these fraud EVMs and order for fresh elections with FOOL
PROOF VOTING SYSTEM. Since the MEDIA has become DEADWOOD for the 99% and
ALIVE just for 0.1% chitpavan brahmins and Baniyas HIGHLIGHT this issue both ONLINE
by creating WEBSITES, BLOGS, Emails, SMSs etc., and OFFLINE by taking
the message directly to the people.
Protest using Motorcyles , have a good traffic jams .Mind that police
does not catch you up …..( Just like the Political Rally …..Nobody
will dare to catch you ..The Police are ill equipped to catch you )
Protest using a Truck ….Leave the rented Truck in middle of road
….Create a Traffic Jam ..Let People and Government machinery suffer
for a while .Let the Traffic Police come and impound the truck …one
can always pay a Little Fine and get the Truck back on the
technicalities that “Truck got broke down ” ….
carry out seating protest …it is the most practical approach for
protest …Government officials cannot use an kind of excessive FORCE on
the seating protesters …..Meanwhile play the protest message loudly
via PA system and take care to wear an ear plug or ear muffler ….The
loud noise of PA system really make People crazy ……Sometimes one
have to make Loud Voice when not heard ….
patriotic songs in middle of protest messages …that gives a stamp of
being Nationalist ..Nobody can book you under any so called
Anti-National activity ….
Different states got different laws regarding “Offences on Public
disruption “…..study those State specific Laws and then conduct the
Protests ….
The aim of Protest is primarily Annoyance to the establishes elite
class and the causes of protest is Annoyance Due to the Public Policy or
any Govt actions of Elitist towards the other disadvantaged social
group …..It is just a game of Tit for Tat ….They annoy you ……You
annoy them …They exert power via Public policy , via their decisions
via their newly amended law …You exert power via Disruption
…….Take a note that Media will be never on your side ….It will
always take side of Elite class ….
Use your smart phone to fullest extent …It got a Video Camera …A
Still Camera and good internet connection …….If any Excessive Force
used by Govt Machinery …just Record them …..Use it as a proof
against the perpetrators of Excessive Force …….
CJI EVM SADHASIVAM, shirked its duty & committed a grave error of
judgment by allowing in phased manner Fraud Tamperable EVMs on the
request of CEC EVM SAMPATH because of the 1600 crore cost to replace
them and dealt a fatal blow to the Country’s democracy.
CJI did not order for ballot paper system would be brought in. No such
precautionary measure was decreed by the apex court. Ex CJI did not
order that till the time this newer set of about 1300000 voting machines
is manufactured in full & deployed totally. All the people in 80
democracies in the world who simply done away with fradulent EVMs should
not recognise EVM Modi & his Government.
Narendra Modi full of hatred for non-brahmins & non baniyas
intoxicated for power violated all good Silas of not killing, lying,
stealing. EVM Militant Violent Stealth Cult RSS saying no reservation on
the basis of castes means it is against Constitution providing
reservation for SC/STs. RSS’s Mr. Mohan Bagawath, a brahmin & a
dropout is not a Constitutional expert to say that there should not be
any caste based reservation.
this to the notice of supremecour@nic.in without any response. through
supremecour[at]nic[dot]in with a confusion whether it is
supremecour[at]nic[dot]in supremecour@nic.in or
supremecourt[at]nic[dot]in
supremecourt@nic.inhttp://goidirectory.nic.in/feedback.php - all
maintained by wim@nic.in also does not work. It often says “invalid
characters found, Please Re-Enter”
Supreme Court initiatives for citizens via e -Filing - e-Filing in
Supreme Court of IndiaSupreme Court of India is also on the e-governance
track and providing its services at doorstep of the Indian citizens.
this regard, on October 2, 2006 Supreme Court started e-filing
facility. It is a simple way of filing any case via internet from his
house. e-filing via internet does not require the help of advocate.
service can be utilized by any common man as well as registered
advocate. Anybody desiring to avail this service may log on to www.sc-efiling.nic.in/sc-efiling/index.html and sign up as a user.
sign up procedure please follow up these steps: First time users of
Supreme Court’s E-filing have to register him/her through the ‘Sign Up’
option.Through ‘e-FILING’ only Advocate-on Record’ and
petitioners-in-person can file cases in the Supreme Court of India
Advocate option is to be chosen if you are an ‘Advocate-on-Record’,
otherwise choose ‘In-person’ option in case you are
petitioner-in-person.
registering first time personal details such as Address, contact
details, E-mail Id etc., which are mandatory, need to be entered.For
Advocate-on-record, his/her code (Advocate-on-record code) will be
‘Login-ID’, while ‘In-person’will create his/her Login-Id through ‘Sign
Up’ option. Password needs to be entered thereafter. Login Id and
password will be created once the mandatory requirements are filled
properly. After successful login the ‘Disclaimer screen’ appears on the
screen.
of ‘I agree’ button on Disclaimer allows the user to proceed further,
while ‘I decline’ button sends the control back to the Login screen.
After successful login, the user can file the case electronically. ‘New
Case’ option allows the user to file a new case ‘Modify’ option allows a
user to carryout changes to the already e-filed case, provided the
court fee payment option is not invoked. Defects associated with the
e-filed case will be e-mailed to the advocate/petitioner by the Supreme
Court Registry.For further assistance, ‘Help’ option is available.Click
here to file case online in Supreme Court of India http://kohram.in/ten-reasons-for-banning-indian-evms/
- Reasons For Banning Fradulent Tamperable EVMs Electronic voting
machines (EVMs) were introduced in a limited way in Indian elections in
1982, and they have been in universal use since the general elections of
2004, when paper ballots were phased out completely.
It is about time this country reformed its voting system to ensure that
the electoral verdicts reflect the true will of the people of the
country.
electronic voting machines used in this country’s elections are
internationally known as Direct Recording Electronic (DRE) voting
machines which record votes directly in electronic memory.
voting machines have been banned in many countries such as Germany, the
Netherlands, Irelands etc. and such machines are allowed in most states
of the US only with a paper back up. Potential dangers of “vote fraud”
and more importantly, lack of transparency and verifiability associated
with them prompted ban or restrictions of their use. Developed nations
like the United Kingdom and France and advanced countries in our region
like Japan and Singapore have so far stuck to voting on paper ballots,
owing to their simplicity, verifiability and voter confidence in the
system. This country is an exception to this international trend and we
continue to use these voting machines long discarded by the world due
to lack of awareness and appreciation of the lay public of the concerns.
Use of EVMs is Unconstitutional and Illegal Too! This country’s EVMs
may also be held unconstitutional because they infringe upon the
fundamental rights of the voters. In this country, Right to vote is a
legal right but how that vote should be exercised by a voter is his/ her
individual expression covered by Article 19 (1) (a) of the
Constitution, which guarantees fundamental rights to the citizens. In
the 2002 case pertaining to disclosure of assets and the criminal
background of candidates, the Supreme Court ruled that voters have a
right to know the antecedents of the contesting candidates and this is
fundamental and basic for survival of democracy. Accordingly, a voter
has the right to know that his vote which he exercised as a part of
freedom of expression has really gone in favour of the candidate whom
he/she has chosen. This right, fundamental in nature, is absent in the
electronic voting system.
the traditional paper ballot system, that fundamental right was
preserve because a voter knew exactly how his/ her vote was recorded and
Universal use of EVMs in Indian elections is illegal too! In 1984, the
Supreme Court of India held that the use of electronic voting machines
in elections was “illegal” as the Representation of People (RP) Act,
1951 did not permit use of voting machines in elections. Later, the R.P.
Act was amended in 1989 incorporating Section 61A. However, the
amendment says voting machines “may be adopted in such constituency or
constituencies as the Election Commission may, having regard to the
circumstances of each case, specify.” Violating the provisions of the
R.P Act, the Election Commission has conducted 2004 and 2009 nationwide
general elections only using electronic voting machines. Going by the
1984 judgment of the Supreme Court, parliamentary elections of 2004 and
2009 may be held illegal.
the EVM manufacturers, the BEL and ECIL, have shared the ‘top secret’
EVM software program with two foreign companies, Microchip (USA) and
Renesas (Japan) to copy it onto microcontrollers used in EVMs. This
process could have been done securely in-house by the Indian Worse, when
the foreign companies deliver microcontrollers fused with software code
to the EVM manufacturers, the EVM manufacturers cannot “read back”
their contents as they are either OTP-ROM or masked chips.
the software given to foreign companies is not even made available with
the Election Commission, ostensibly for security reasons. With such
ridiculous decisions, the Election Commission and the public sector
manufacturers have rendered security of the EVMs a mockery. Adopting an
open standards policy by making the software public and allowing
parties to test the software installed in the EVMs would have offered
better.
the hardware isn’t safe. Dr. Alex Halderman, professor of computer
science in the University of Michigan says, “EVMs used in the West
require software attacks as they are sophisticated voting machines and
their hardware cannot be replaced cheaply. In contrast, the Indian EVMs
can easily be replaced either in part or as wholesale units.” One
crucial part that can be faked is microcontrollers used in the EVMs in
which the software is copied. EVM manufacturers have greatly facilitated
fraud by using generic microcontrollers rather than more secure ASIC or
FPGA microcontrollers. Not just only microcontrollers, mother boards
(cards which contain microcontrollers) and entire EVMs can be replaced.
Neither the Election Commission nor the manufacturers have undertaken
any hardware or software audit till date. As a result, such manipulation
attempts would go undetected. To detect such fraud, the upgraded EVMs
have a provision to interface with an Authentication Unit that would
allow the manufacturers to verify whether the EVM being used in the
election is the same that they have supplied to the Election Commission.
The EVM manufacturers developed an “Authentication Unit” engaging the
services of Secure Spin, a Bangalore based software services firm.
Unit was developed and tested in 2006 but when the project was ready
for implementation, the project was mysteriously shelved at the instance
of the Election Commission. Several questions posed to the Election
Commission for taking this decision went unanswered. 5. EVMs are Sitting
Ducks. This country’s EVMs can be hacked both before and after
elections to alter election results. Apart from manipulating the EVM
software and replacing many hardware parts discussed above, discussions
with knowledgeable sources revealed that our country’s EVMs can be
hacked in many ways. I mention just two of them below. Each EVM contains
two EEPROMs inside the Control Unit in which the voting data is
stored.
are completely unsecured and the data inside EEPROMs can be manipulated
from an external source. It is very easy to read (data from) the
EEPROMs and manipulate them. The second and the most deadly way to hack
our country’s EVMs is by inserting a chip with Trojan inside the display
section of the Control unit. This requires access to the EVM for just
two minutes and these replacement units can be made for a few hundred
rupees. Bypassing completely all inbuilt securities, this chip would
manipulate the results and give out “fixed” results on the EVM screen.
The Election Commission is completely oblivious to such possibilities. A
demonstration of these vulnerabilities is on the cards.
“Insider” Fraud a Concern. Personal accounts from some well placed
political sources and experts say that there are some “insiders”
demanding vast sums (Rs. 5 Crore for each assembly constituency) to fix
election results. Who are these insiders? Unlike in the traditional
ballot system where only the election officials were the “insiders”,
electronic voting machine regime has spawned a long chain of insiders,
all of whom are outside the ambit and control of the Election Commission
of this country. There is every possibility that some of these
“insiders” are involved in murky activities in fixing elections. The
whole world—except us in this country–is alive to the dangers of insider
fraud in elections. The “insiders” include the public sector
manufacturers of this country’s electronic voting machines namely, the
Bharat Electronics Limited (BEL) and Electronics Corporation of India
(ECIL), the foreign companies supplying micro controllers, private
players (some of which are allegedly owned by some political leaders)
for carrying out checking and maintenance of electronic voting machines
during.
Storage and Counting are Concerns. The EVMs are stored at the district
headquarters or in a decentralized manner in different locations.
Election Commission’s concern for EVM safety becomes apparent only
during elections, where as security experts say that voting machines
must remain in a secure environment throughout their life cycle. There
could be many malpractices associated with electronic counting.
“Everybody watches polling closely. Nobody watches counting as
closely),” says Bev Harris, an American activist. Our Election
Commission takes three months to conduct parliamentary elections but
wants counting to be over in just three hours! In the rush to declare
results and the winners, several serious lapses go unnoticed in the
counting process. As a result, parties cannot give it the kind of
attention that this activity deserves.
discrepancies between votes polled and counted in a large number of
polling stations across the country raise serious concerns in this
regard.
Vote of No Confidence.The political class cutting across all sides of
the divide has just one verdict: “we don’t trust the EVMs”. This vote of
“no confidence” stems from the personal experiences of parties and
leaders as well as the nature of results thrown up by the EVMs. Parties
are looking at EVMs with great suspicion and dread the prospect of EVMs
“defeating” them.This mistrust in EVMs is not confined to any single
party and is all pervasive. Almost all mainstream political parties,
including the BJP, Congress, left parties, regional parties like the
Telugu Desam party (TDP), AIADMK, Samajwadi party, Rastriya Lok Dal
(RLD), Janata Dal (United) etc. have all expressed reservation about
EVMs in the aftermath of 2009 Lok Sabha polls. Even the Congress party
that decisively won the 2009 general elections alleged that the EVMs
have been manipulated in Orissa. Today, it is difficult to find parties
that vouch for the continued use of EVMs in Indian elections. On the
contrary, there is a flood of opposition to the EVMs from the political
class.
EC is Clueless on Technology.The Election Commission has adopted the
EVM technology about which it has practically no knowledge.
a result, it has little control over many aspects of the election
process. None of the election commissioners, neither the present
commissioners nor their predecessors, have proper understanding of the
EVM technology. The only source of technical understanding for the
Election Commission is a Committee of experts led by its chairman,
Prof. P.V.Indiresan. Even the Expert Committee seems very weak in its
capacities and understanding. Alex Halderman, professor of computer
science at the University of Michigan and an expert on the security of
voting systems who was present in New Delhi for the launch of the book,
Democracy at Risk, Can We Trust our EVMS? commented, “When I read the
2006 technical report prepared by the Expert Committee of the Election
Commission. I scribbled on it that there was a cause for alarm and
quickly decided to agree to come here.” That speaks volumes for the
quality and rigor of security testing done on the Country’s EVMs.
Trust Deficit. Election Commission’s conduct in the wake of the serious
reservations expressed by people has been unbecoming of a
constitutional body. It has uttered many lies – our EVMs are “tamper
proof”, they are “different” etc. etc. It has refused to provide any
clarifications sought to the petitioners in the Supreme Court, despite a
reference from the Supreme Court of India. It has taken several
questionable decisions for which it has refused to offer any
explanations. For instance, it does not explain why old EVMs were used
in Lok Sabha elections despite the recommendations of its own Expert
Committee.
does not explain why as many as 4.48 Lakh new EVMs (which are more
secure as per the Expert Committee) were not used in any Congress party
or UPA ruled states? Why and where it had allowed use of state
government owned EVMs? The non-transparent conduct of Election
Commission in the use of EVMs and the farce of an “enquiry” it has
conducted following serious reservations on EVMs does not inspire
confidence in its unbiased functioning.
country’s EVMs are Vulnerable to Fraud-Contrary to claims by our
country,s election authorities, the paperless electronic voting systems
used in India suffer from significant vulnerabilities. Even brief access
to the machines could allow criminals to alter election results.
this video, we demonstrate two kinds of attacks against a real Indian
EVM. One attack involves replacing a small part of the machine with a
look-alike component that can be silently instructed to steal a
percentage of the votes in favor of a chosen candidate. These
instructions can be sent wirelessly from a mobile phone. Another attack
uses a pocket-sized device to change the votes stored in the EVM between
the election and the public counting session, which in India can be
weeks later.These attacks are neither complicated nor difficult to
perform, but they would be hard to detect or defend against. The best
way to prevent them is to count votes using paper ballots that voters
can see. indiaEVM.org
- EVMs Can Be Tampered - Says Net India - Net India company says that
the Electronic Voting Machines EVMs which are used in polling stations
can be tampered in favor of the candidates. Watch this to find out
more…..To watch live news, videos subscribe to CVR News @ https://www.youtube.com/user/CVRNewsO…- https://www.youtube.com/watch?v=O1xov8mrLZc -
in INDIA REALITY EXPOSED by Dr Subramanian
Swamyhttps://www.youtube.com/watch?v=x3THfIvvxPY - EVMs can be tampered,
experts say - Electronic voting machines could be easily tampered to
manipulate elections results, a group of foreign experts said at a
seminar in Dhaka on Tuesday. A standing committee member of the main
opposition Bangladesh Nationalist Party, Abdul Moyeen Khan, in the
seminar said that the party would make some prototypes of the EVMs the
Election Commission made to show the people how the device could be
tampered.
organisation Centre for Sustainable Development organised the seminar,
‘Electronic voting machines: use and abuse,’ at the Lake Shore hotel in
the city. The organisation’s secretary general Mahfuzullah conducted the
seminar and its president Anwar Hashim, also a former ambassador,
presided over the programme. Computer science professor in the
University of California Mathew Allen Bishop, senior software architect
of Yahoo in India Shashank Shekhar and research and development director
of Hewlett Packard of the United States Shawn Islam made presentation
in the seminar highlighting how EVMs could be tampered. All the three
experts said the EVMs could be tampered in several ways in a short span
of time to manipulate the elections results in favour of a certain
candidate if the manipulators would get physical access to EVMs. Citing
an example of the flaws of the EVM used in the United States and in
other parts of the world, Bishop said the EVMs, electronic devices which
need software to function, could be easily tampered. Bishop, however,
asked the authorities concerned to look into certain issues before using
EVMs. ‘When votes are counted, how do you know that the button pushed
to vote for scales on the ballot unit is in fact counted as a vote for
scales?’ he said. Bishop also said, ‘How do you know that the software
is correct? There are no bugs that affect the vote counting?
said the security of the software running the EVM must be part of the
inbuilt design of the device. Earlier, Shawn Islam,m a
Bangladeshi-American, demonstrated how a vote cast for a candidate could
be stored for the candidate the voter did not vote for through software
manipulation effected beforehand. Both of the experts said that there
be a system of paper trail of the votes cast so that the voters could
see that their votes were stored for the candidate they voted for.’But,’
Shawn Islam added, ‘the EVMs developed by Bangladesh do not have any
option to add the paper trail system.’ He claimed that the EVM developed
in Bangladesh have plenty of problems. Shashank said that there was no
electronic device in the world which could not be tampered. All of the
experts said that the device must be tested by a third party before its
use.
reply to a question whether the EVM can be manipulated with remote
control devise without physical intervention once EVMs are tested and
certified by the experts of the political parties just before the
elections, Shawn said, ‘You must have physical interventions to
manipulate it if the EVM does not belong to any wireless network.’
a reporter asked Abdul Moyeen Khan whether the BNP would accept it if
EVMs were tested by their experts, the BNP leader parried the answer
saying that the party would develop some EVM prototypes to show how they
could be tampered.
from the Bangladesh Nationalist Party, including its acting secretary
general Mirza Fakhrul Islam Alamgir, the chairperson’s advisers Iqbal
Hasan Mahmud, Sabiuddin Ahmed, Ruhal Alam and opposition chief whip
Zainul Abdin Farroque, attended. Speaking on the occasion, former Dhaka
University vice-chancellor Moniruzzaman Mia, BRAC University professor
Piash Karim and Sushaner Janya Nagarik secretary Badiul Alam Majumder
stressed the need for building trust among political parties before
introducing any new device in the elections process.The country’s two
major political camps are now at loggerheads over the introduction of
EVMs in the next polls. The ruling Awami League-led alliance said that
it would extend all cooperation to the E C in using EVMs in the next
general elections while the opposition Bangladesh Nationalist Party-led
alliance vowed to resist the move.Attachments area- Preview YouTube
video India’s EVMs are Vulnerable to Fraud
YouTube video EVMs Can Be Tampered - Says Net India Preview YouTube
video EVM in INDIA REALITY EXPOSED by Dr Subramanian Swamy.
Complete list of names of Covid-19
peoples’ deaths, cases, and those who have recovered which is not
there and Haox was not demanded by WHO, UNO, THE SUPREME COURTS OF THE
WORLD, GOVERNMENTS OF THE WORLD,PARLIAMENTS OF THE WORLD, ALL MEDIAS OF
THE WORLD, ALL ELECTION COMMISSIONS OF THE WORLD who declared death
sentence to 938,375 people house arrested Coronavirus Cases: 29,714,359 Recovered:21,522,438 plus 7,811,461,951 Current World Population with reference to https://srv1.worldometers.
and disobedience movement against all governments till the curfew like
lockdown is lifted and normalcy is retained in where 99.9% Awakened
Aboriginal Societies have decided to move freely without caring CURFEW
LIKE LOCKDOWNS’saying ‘NO TO\ VACCINATIONS’.
have no right to interfere with the incoming and out goeing breadth of
all living and non living sentient and non-sentient beings.
People with Awareness have come together to make their voices heard
against mandatory vaccinations, mandatory masks, mandatory anything
really. No more curfew like lockdowns, no more
second wave business’.
Awakened One with Awareness Universe (DAOAU) For The Welfare,
Happiness, Peace of All Sentient and Non-Sentient Beings and for them to
Attain Eternal Peace as Final Goal.
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist)
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch
BUDDHA WAS NOT A GOD. HE NEVER CLAIMED TO BE A GOD. HE NEVER CLAIMED TO
BE A SON OF GOD. HE NEVER CLAIMED TO BE A MESSENGER OF GOD.
coronavirus is a ‘hoax’ ‘NO MORE CURFEW LIKE LOCKDOWNS’ ‘NO TO
VACCINATIONS’. ‘SMILES NOT MASKS’ ‘NO SOCIAL DISTANCING’ ‘UNITE FOR
FREEDOM’ ‘NO TO GOVERNMENT LIES’ ‘MASKS REDUCE IMMUNITY’ and
‘MASKSINCREASE INFECTION RISK’ Despite 902,315 Deaths:in the WORLD from COVID-19, it was ‘FAKE SCIENCE’ and Covid-19 can be compared to a ‘BAD FLU’’
racist and the chitpavan brahmin casteist leaders of executive,
parliament, judiciary, election commission, media are spared by the
fraud COVID-19 even though they crossed 60 years of age. They are
free from lockdown, wearing masks etc., Coronavirus Cases:19,845,810 Deaths: 902,315 Recovered: 19,845,810 plus 7,811,202,173 Current World Population with reference to https://srv1.worldometers.
Awakened People with Awareness have come together to make their voices
heard against mandatory vaccinations, mandatory masks, mandatory
anything really. No more curfew like lockdowns, no more second
wave business’.
COVID-19 coronavirus is a ‘hoax’
Aboriginal Awakened Societies of the world are aware that COVID-19
coronavirus is a ‘hoax’ and a fraud. There will be protests all over the
world in social media and protesters gathering to claim coronavirus is a
‘hoax’
is a non-cooperation movement for ‘NO MORE CURFEW LIKE LOCKDOWNS’ ‘NO
TO VACCINATIONS’. ‘SMILES NOT MASKS’ ‘NO SOCIAL DISTANCING’
have come together to make their voices heard against mandatory
vaccinations, mandatory masks, mandatory anything really.
No more curfew like lockdowns, ‘No more second wave business’.
MATTER OF LOST FREEDOM FROM MARCH 2020 TO VISIT OUR DAUGHTER, SON-IN-LAW
AND TWO GRANDSONS RESIDING AT WEST TAMBARAM, CHENNAI. WE ARE ALL HAVING
GOOD HEALTH CONDITION. WE USED TO DRIVE IN CAR TO MEET THEM IN CHENNAI.
OUR SON, DAUGHTER-IN-LAW AND TWO GRANDSONS RESIDING IN USA. DUE TO OUR
GOOD HEALTH CONDITION WE USED TO VISIT TO MEET THEM IN USA. LIKEWISE
THEY WERE ALSO FREE TO MEET US.
Judicial Court Clerk’s Office for the Commonwealth and all SUPREME
COURTS OF THE WORLD, ALL GOVERNMENTS OF THE WORLD, ALL PARLIAMENTS OF
THE WORLD, ALL MEDIA OF THE WORLD, ALL ELECTION COMMISSIONS OF THE WORLD
from the ruling races and castes who have imposed curfew like lock down
in the name of The coronavirus may not have originated at a Wuhan wet
market last year but 1,000 miles away in 2012 — deep in a Chinese
mineshaft where workers came down with a mysterious, pneumonia-like
illness after being exposed to bats. with reference to https://nypost.com/2020/08/15/
SUPREME COURTS OF THE WORLD, GOVERNMENTS OF THE WORLD, PARLIAMENTS OF
THE WORLD, (E) ALL MEDIAS OF THE WORLD (F) ALL ELECTION COMMISSIONS OF
THE WORLD declared death sentence to 938,375 people house arrested Coronavirus Cases: 29,714,359 Recovered:21,522,438 plus 7,811,461,951 Current World Population with reference to https://srv1.worldometers.
should just 0.1% racists and upper casteists and the business
communities for their selfish ends punish people with awareness and
awakenness ?
May all the following be relieved from the clutches of the rulers
PUSHING FEAR AND IGNORING SCIENCE who have won elections by tampering
the EVMs/VVPATs;
ex CJI Sathasivam committed a grave error of judgement by agreeing that
the EVMs are being tampered through EVMs and ordered for their
replacement in a phased manner as suggested by the ex CEC Sampath
because it cost Rs 1600 crore at that point of time . This judgement
helped Murderer of democratic institutions (MODI) of Bevakoof Jhoothe
Psychopaths (BJP) remotely controlled by the foreigners kicked out from
Bene Israel, Tibet, Africa chitpavan brahmins of RSS (Rowdy Swayam
Sevaks) full of intolerance, hatred, anger, jealousy, delusion, mob
lynching 99.9% All Aboriginal Awakened Societies to gobble the Master
Key to enslave Judiciary, Parliament, Executive, Media full of chitpavan
brahmins who have imposed curfew like lockdown which is fraud and
protested all over the world to lift it for liberty, freedom, equality
and fraternity enshrined in the Constitution. Omit Shah and the Murderer
of democratic institutions.(Modi) are own mother’s flesh eaters are
supported by the PRESSTITUTE MEDIA.
may be passed to conduct elections in free and fair manner by using
ballot papers as followed by 120 democracies of the world.Till then
Non-cooperation and disobedience movement against all governments till
the curfew like lockdown is lifted and normalcy is retained.
in the environment this year (tons)
diseases in the USA today
programs in the USA today
diseases this year
a safe drinking water source
the holy result of this seal which I surrender to the noble beads, may
this life be a favor for the benefit of my life, for the benefit of
rehabilitation and for the benefit of my life and to return from all
sorrows to this Gautama Buddhism
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit/Classical Hela Basa (Hela Language)/Classical Pali which are the same. Buddha spoke in Magadhi. All the 7111 languages and dialects are off shoot of Classical
Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of
Human Beings, just like all other living speices have their own natural
languages for communication. 116 languages are translated by https://translate.google.com
https://nypost.com/2020/08/15/
https://www.tasnimnews.com/en/
“https://i2-prod.mirror.co.uk/
data-observed=”false”
data-init=”true”>https://
https://summit.news/2020/03/
https://www.irishtimes.com/
|
|
|
exact translation as a lesson of this University in one’s mother tongue
to this Google Translation and propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal.
Buddhist Theravada pali Buddha’s own words on an extraordinary new
Stunning anti-ageing breakthrough could see humans live to 150 years old
and allow them to regrow their organs by 2020. and to attain Nibbana
as their Final Goal.
science behind the new technique involves the molecule nicotinamide
adenine dinucleotide (NAD).New technique could see humans live to 150 and regrow organs ‘for the price of a coffee a day’
in 29) Classical English,Roman,82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,83) Classical Romanian-Clasic românesc,84) Classical Russian-Классический русский,
Anger,
Anxiety,
Depression,
Insecurity,
Fear of Old Age and Death”
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
புத்தர் கேட்டார், “தியானத்தால் நீங்கள் என்ன பெற்றீர்கள்?” என்று அவர்
பதிலளித்தார், “ஒன்றுமில்லை!” “இருப்பினும், புத்தர் சொன்னார், நான்
இழந்ததை நான் கத்துகிறேன்: கோபம், கவலை, மனச்சோர்வு, பாதுகாப்பின்மை,
முதுமை மற்றும் இறப்பு பயம்”
http://www.abovetopsecret.com/
anti-ageing breakthrough could see humans live to 150
regenerate organs by 2020 ‘for the price of a coffee a day’ I just want
to live healthy until I am dead. Maybe fall over in a back swing of
golf or while making love etc etc. I do not know since it is the British
news rag called the Mail Online but if true then WTG.
A new technique could see the aging process in humans
reduced by 50 years Researchers from Sydney found mice given the pill
lived ten per cent longer The molecule could also regenerate certain
organs by reprogramming their cells The drug could be available to the
public in five years following human testing
They also said the pill led to a reduction in age-related hair loss, according to The Herald Sun.
praying to Buddha Daily in Theravada pali on an extraordinary new
Stunning anti-ageing breakthrough could see humans live to 150 years old
and allow them to regrow their organs by 2020. and to attain Nibbana As
their Final Goal.
anti-ageing breakthrough could see humans live to 150 and regenerate
organs by 2020 ‘for the price of a coffee a day’ A new technique could
see the aging process in humans reduced by 50 years Researchers from
Sydney found mice given the pill lived ten per cent longer The molecule
could also regenerate certain organs by reprogramming their cells The
drug could be available to the public in five years following human
testing By Charlie Coë For Daily Mail Australia
Professor David Sinclair and researchers from the University of New
South Wales developed the new process, which involves reprogramming
cells.
Sinclair said the technique could allow people to regenerate organs,
and even allow paralysis sufferers to move again, with human trials due
within two years.
same researchers also found they could increase the lifespan of mice by
ten per cent by giving them a vitamin B derivative pill.
extraordinary new anti-ageing technique could see humans live to 150
years old and allow them to regrow their organs by 2020 (stock image)
extraordinary new anti-ageing technique could see humans live to 150
years old and allow them to regrow their organs by 2020 (stock image)
They also said the pill led to a reduction in age-related hair loss,
according to The Herald Sun. Professor Sinclair said he hoped the pill
would be available to the public within five years and cost the same
each day as a cup of coffee.
the professor from the Department of Genetics at Harvard Medical School
warned people not to try to reverse the aging process before the
science has been published or peer reviewed.
Professor David Sinclair (pictured) and researchers from the University
of New South Wales have developed a process, which involves
reprogramming cells
Professor David Sinclair (pictured) and researchers from the University
of New South Wales have developed a process, which involves
reprogramming cells
science behind the new technique involves the molecule nicotinamide
adenine dinucleotide (NAD), which plays a role in generating energy in
the human body.
Sinclair, who is using his own molecule to reduce the aging process,
said his biological age has dropped by 24 years after taking the pill.
professor also said his sister-in-law was now fertile again after
taking the treatment, despite having started to transition into
menopause in her 40s.
testing is due to begin in 2020, and Professor Sinclair said he hoped
the pill would be available to the public within five years and cost the
same each day as a cup of coffee (stock image)
Complete list of names of Covid-19
peoples’ deaths, cases, and those who have recovered which is not
there and Haox was not demanded by WHO, UNO, THE SUPREME COURTS OF THE
WORLD, GOVERNMENTS OF THE WORLD,PARLIAMENTS OF THE WORLD, ALL MEDIAS OF
THE WORLD, ALL ELECTION COMMISSIONS OF THE WORLD who declared death
sentence to 938,375 people house arrested Coronavirus Cases: 29,714,359 Recovered:21,522,438 plus 7,811,461,951 Current World Population with reference to https://srv1.worldometers.
and disobedience movement against all governments till the curfew like
lockdown is lifted and normalcy is retained in where 99.9% Awakened
Aboriginal Societies have decided to move freely without caring CURFEW
LIKE LOCKDOWNS’saying ‘NO TO\ VACCINATIONS’.
have no right to interfere with the incoming and out goeing breadth of
all living and non living sentient and non-sentient beings.
People with Awareness have come together to make their voices heard
against mandatory vaccinations, mandatory masks, mandatory anything
really. No more curfew like lockdowns, no more
second wave business’.
Awakened One with Awareness Universe (DAOAU) For The Welfare,
Happiness, Peace of All Sentient and Non-Sentient Beings and for them to
Attain Eternal Peace as Final Goal.
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist)
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch
BUDDHA WAS NOT A GOD. HE NEVER CLAIMED TO BE A GOD. HE NEVER CLAIMED TO
BE A SON OF GOD. HE NEVER CLAIMED TO BE A MESSENGER OF GOD.
coronavirus is a ‘hoax’ ‘NO MORE CURFEW LIKE LOCKDOWNS’ ‘NO TO
VACCINATIONS’. ‘SMILES NOT MASKS’ ‘NO SOCIAL DISTANCING’ ‘UNITE FOR
FREEDOM’ ‘NO TO GOVERNMENT LIES’ ‘MASKS REDUCE IMMUNITY’ and
‘MASKSINCREASE INFECTION RISK’ Despite 902,315 Deaths:in the WORLD from COVID-19, it was ‘FAKE SCIENCE’ and Covid-19 can be compared to a ‘BAD FLU’’
racist and the chitpavan brahmin casteist leaders of executive,
parliament, judiciary, election commission, media are spared by the
fraud COVID-19 even though they crossed 60 years of age. They are
free from lockdown, wearing masks etc., Coronavirus Cases:19,845,810 Deaths: 902,315 Recovered: 19,845,810 plus 7,811,202,173 Current World Population with reference to https://srv1.worldometers.
Awakened People with Awareness have come together to make their voices
heard against mandatory vaccinations, mandatory masks, mandatory
anything really. No more curfew like lockdowns, no more second
wave business’.
E-filing in the Supreme Judicial Court Clerk’s Office for the Commonwealth
COVID-19 coronavirus is a ‘hoax’
Aboriginal Awakened Societies of the world are aware that COVID-19
coronavirus is a ‘hoax’ and a fraud. There will be protests all over the
world in social media and protesters gathering to claim coronavirus is a
‘hoax’
is a non-cooperation movement for ‘NO MORE CURFEW LIKE LOCKDOWNS’ ‘NO
TO VACCINATIONS’. ‘SMILES NOT MASKS’ ‘NO SOCIAL DISTANCING’
have come together to make their voices heard against mandatory
vaccinations, mandatory masks, mandatory anything really.
No more curfew like lockdowns, ‘No more second wave business’.
MATTER OF LOST FREEDOM FROM MARCH 2020 TO VISIT OUR DAUGHTER, SON-IN-LAW
AND TWO GRANDSONS RESIDING AT WEST TAMBARAM, CHENNAI. WE ARE ALL HAVING
GOOD HEALTH CONDITION. WE USED TO DRIVE IN CAR TO MEET THEM IN CHENNAI.
OUR SON, DAUGHTER-IN-LAW AND TWO GRANDSONS RESIDING IN USA. DUE TO OUR
GOOD HEALTH CONDITION WE USED TO VISIT TO MEET THEM IN USA. LIKEWISE
THEY WERE ALSO FREE TO MEET US.
JAGATHEESAN CHANDRASEKHARAN….
Judicial Court Clerk’s Office for the Commonwealth and all SUPREME
COURTS OF THE WORLD, ALL GOVERNMENTS OF THE WORLD, ALL PARLIAMENTS OF
THE WORLD, ALL MEDIA OF THE WORLD, ALL ELECTION COMMISSIONS OF THE WORLD
from the ruling races and castes who have imposed curfew like lock down
in the name of The coronavirus may not have originated at a Wuhan wet
market last year but 1,000 miles away in 2012 — deep in a Chinese
mineshaft where workers came down with a mysterious, pneumonia-like
illness after being exposed to bats. with reference to https://nypost.com/2020/08/15/
SUPREME COURTS OF THE WORLD, GOVERNMENTS OF THE WORLD, PARLIAMENTS OF
THE WORLD, (E) ALL MEDIAS OF THE WORLD (F) ALL ELECTION COMMISSIONS OF
THE WORLD declared death sentence to 938,375 people house arrested Coronavirus Cases: 29,714,359 Recovered:21,522,438 plus 7,811,461,951 Current World Population with reference to https://srv1.worldometers.
should just 0.1% racists and upper casteists and the business
communities for their selfish ends punish people with awareness and
awakenness ?
May all the following be relieved from the clutches of the rulers
PUSHING FEAR AND IGNORING SCIENCE who have won elections by tampering
the EVMs/VVPATs;
Best Administration to Discover Awakened One with Awareness Universe for welfare, happiness and peace for all societies.
ex CJI Sathasivam committed a grave error of judgement by agreeing that
the EVMs are being tampered through EVMs and ordered for their
replacement in a phased manner as suggested by the ex CEC Sampath
because it cost Rs 1600 crore at that point of time . This judgement
helped Murderer of democratic institutions (MODI) of Bevakoof Jhoothe
Psychopaths (BJP) remotely controlled by the foreigners kicked out from
Bene Israel, Tibet, Africa chitpavan brahmins of RSS (Rowdy Swayam
Sevaks) full of intolerance, hatred, anger, jealousy, delusion, mob
lynching 99.9% All Aboriginal Awakened Societies to gobble the Master
Key to enslave Judiciary, Parliament, Executive, Media full of chitpavan
brahmins who have imposed curfew like lockdown which is fraud and
protested all over the world to lift it for liberty, freedom, equality
and fraternity enshrined in the Constitution. Omit Shah and the Murderer
of democratic institutions.(Modi) are own mother’s flesh eaters are
supported by the PRESSTITUTE MEDIA.
may be passed to conduct elections in free and fair manner by using
ballot papers as followed by 120 democracies of the world.Till then
Non-cooperation and disobedience movement against all governments till
the curfew like lockdown is lifted and normalcy is retained.
in the environment this year (tons)
diseases in the USA today
programs in the USA today
diseases this year
a safe drinking water source
the holy result of this seal which I surrender to the noble beads, may
this life be a favor for the benefit of my life, for the benefit of
rehabilitation and for the benefit of my life and to return from all
sorrows to this Gautama Buddhism
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit/Classical Hela Basa (Hela Language)/Classical Pali which are the same. Buddha spoke in Magadhi. All the 7111 languages and dialects are off shoot of Classical
Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of
Human Beings, just like all other living speices have their own natural
languages for communication. 116 languages are translated by https://translate.google.com
https://nypost.com/2020/08/15/
https://www.tasnimnews.com/en/
“https://i2-prod.mirror.co.uk/
data-observed=”false”
data-init=”true”>https://
https://summit.news/2020/03/
https://www.irishtimes.com/
82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
ਗੂਗਲ ਟ੍ਰਾਂਸਲੇਸ਼ਨ ਵਿਚ ਇਕ ਦੀ ਮਾਂ ਬੋਲੀ ਵਿਚ ਇਸ ਯੂਨੀਵਰਸਿਟੀ ਦੇ ਇਕ ਪਾਠ ਦੇ ਤੌਰ
ਤੇ ਸਹੀ ਅਨੁਵਾਦ ਪੇਸ਼ ਕਰਨਾ ਅਤੇ ਪ੍ਰਸਾਰ ਪ੍ਰਸਾਰਣ ਦਾ ਹੱਕ ਪ੍ਰਾਪਤ ਕਰਦਾ ਹੈ ਇਕ
ਸਟ੍ਰੀਮ ਐਂਟਰਰ (ਸੋਟਾਪੰਨਾ) ਬਣਨ ਅਤੇ ਅੰਤਮ ਆਨੰਦ ਨੂੰ ਅੰਤਮ ਟੀਚੇ ਵਜੋਂ ਪ੍ਰਾਪਤ ਕਰਨ
ਦਾ.
ਬੁੱਧ ਬੁੱਧ ਥੀਰਾਵੜਾ ਪਾਲੀ ਬੁੱ’sਾ ਦੇ ਆਪਣੇ ਸ਼ਬਦਾਂ ਨੇ ਇੱਕ ਅਸਧਾਰਨ ਨਵੀਂ ਸ਼ਾਨਦਾਰ
ਬੁ .ਾਪਾ ਵਿਰੋਧੀ ਸਫਲਤਾ ਦੇ ਸ਼ਬਦ ਮਨੁੱਖ ਨੂੰ 150 ਸਾਲ ਪੁਰਾਣੇ ਅਤੇ ਉਨ੍ਹਾਂ ਨੂੰ
2020 ਤਕ ਆਪਣੇ ਅੰਗਾਂ ਨੂੰ ਦੁਬਾਰਾ ਬਣਾਉਣ ਦੀ ਆਗਿਆ ਦੇ ਸਕਦਾ ਹੈ. ਅਤੇ ਨਿਬਾਨਾ ਨੂੰ
ਆਪਣੇ ਅੰਤਮ ਟੀਚੇ ਵਜੋਂ ਪ੍ਰਾਪਤ ਕਰਨ ਲਈ.
ਤਕਨੀਕ ਦੇ ਪਿੱਛੇ ਦੇ ਵਿਗਿਆਨ ਵਿੱਚ ਨਿਕੋਟੀਨਾਮਾਈਡ ਐਡੀਨਾਈਨ ਡਾਇਨਕਲੀਓਟਾਈਡ
(ਐਨ.ਏ.ਡੀ.) ਸ਼ਾਮਲ ਹੈ। ਨਵੀਂ ਤਕਨੀਕ ਮਨੁੱਖ ਨੂੰ 150 ਤੱਕ ਦੇ ਜੀਵਿਤ ਅੰਗਾਂ ਨੂੰ
ਦੁਬਾਰਾ ਵੇਖ ਸਕਦੀ ਹੈ ‘ਇੱਕ ਦਿਨ ਦੀ ਕੌਫੀ ਦੀ ਕੀਮਤ’ ਲਈ
ਲੋਕਾਂ ਨੂੰ ਬਾਹਰ ਜਾਣ ਅਤੇ ਐਨ.ਏ.ਡੀ. ਦੇ ਪੂਰਵਜਾਂ ਨੂੰ ਲੈਣ ਦੀ ਸਿਫਾਰਸ਼ ਨਹੀਂ ਕਰਦੇ
ਕਿਉਂਕਿ ਉਨ੍ਹਾਂ ਨੇ ਸੁਰੱਖਿਆ ਲਈ ਅਜੇ ਰਸਮੀ ਤੌਰ’ ਤੇ ਟੈਸਟ ਨਹੀਂ ਕੀਤਾ ਹੈ, ‘
antiਾਪਾ-ਵਿਰੋਧੀ ਬੁ breakਾਪੇ ਦੀ ਸਫਲਤਾ ਮਨੁੱਖ ਨੂੰ 150 ਜੀਵਣ ਅਤੇ 2020 ਤਕ ‘ਇਕ
ਦਿਨ ਵਿਚ ਇਕ ਕੌਫੀ ਦੀ ਕੀਮਤ’ ਲਈ ਅੰਗਾਂ ਨੂੰ ਦੁਬਾਰਾ ਜਨਮ ਦੇ ਸਕਦੀ ਹੈ.
ਮਰਨਾ ਤੰਦਰੁਸਤ ਰਹਿਣਾ ਚਾਹੁੰਦਾ ਹਾਂ ਹੋ ਸਕਦਾ ਹੈ ਕਿ ਗੋਲਫ ਦੇ ਪਿਛਲੇ ਹਿੱਸੇ ਵਿੱਚ
ਜਾਂ ਪ੍ਰੇਮ ਆਦਿ ਨੂੰ ਬਣਾਉਂਦੇ ਹੋਏ ਆਦਿ. ਮੈਂ ਨਹੀਂ ਜਾਣਦਾ ਕਿਉਂਕਿ ਇਹ ਬ੍ਰਿਟਿਸ਼
ਖ਼ਬਰਾਂ ਦਾ ਮੇਲ ਹੈ ਜੋ ਮੇਲ calledਨਲਾਈਨ ਕਹਿੰਦੇ ਹਨ ਪਰ ਜੇ ਸੱਚ ਹੈ ਤਾਂ ਡਬਲਯੂ ਟੀ
ਜੀ.
ਨਵੀਂ ਤਕਨੀਕ ਮਨੁੱਖਾਂ ਵਿੱਚ ਉਮਰ ਵਧਣ ਦੀ ਪ੍ਰਕ੍ਰਿਆ ਨੂੰ 50 ਸਾਲਾਂ ਤੋਂ ਘੱਟ ਦੇਖ
ਸਕਦੀ ਹੈ ਸਿਡਨੀ ਦੇ ਖੋਜਕਰਤਾਵਾਂ ਨੇ ਚੂਹੇ ਨੂੰ ਪਾਇਆ ਕਿ ਗੋਲੀ 10 ਪ੍ਰਤੀਸ਼ਤ ਲੰਮੀ
ਰਹਿੰਦੀ ਹੈ ਅਣੂ ਕੁਝ ਖਾਸ ਅੰਗਾਂ ਨੂੰ ਆਪਣੇ ਸੈੱਲਾਂ ਦਾ ਪ੍ਰੋਗ੍ਰਾਮ ਕਰਕੇ ਜਨਮ ਵੀ ਦੇ
ਸਕਦਾ ਹੈ, ਇਹ ਦਵਾਈ ਅਗਲੇ ਪੰਜ ਸਾਲਾਂ ਵਿੱਚ ਲੋਕਾਂ ਨੂੰ ਉਪਲਬਧ ਹੋ ਸਕਦੀ ਹੈ ਮਨੁੱਖੀ
ਟੈਸਟਿੰਗ
ਪਾਲੀ ਵਿਚ ਬੁੱਧੀ ਨੂੰ ਰੋਜ਼ਾਨਾ ਪ੍ਰਾਰਥਨਾ ਕਰਦਿਆਂ ਇਕ ਅਜੀਬ ਨਵੀਂ ਹੈਰਾਨਕੁਨ ਵਿਰੋਧੀ
ਉਮਰ ਦੀ ਸਫਲਤਾ ਉੱਤੇ ਮਨੁੱਖ 150 ਸਾਲ ਪੁਰਾਣੇ ਜੀਵ ਦੇਖ ਸਕਦੇ ਹਨ ਅਤੇ 2020 ਤਕ
ਉਹਨਾਂ ਦੇ ਅੰਗ ਦੁਬਾਰਾ ਪ੍ਰਾਪਤ ਕਰਨ ਦੀ ਆਗਿਆ ਦੇ ਸਕਦੇ ਹਨ. ਅਤੇ ਨਿਬਾਨਾ ਨੂੰ ਆਪਣੇ
ਅੰਤਮ ਟੀਚੇ ਵਜੋਂ ਪ੍ਰਾਪਤ ਕਰਨ ਲਈ.
ਹੈਰਾਨੀਜਨਕ ਬੁ agingਾਪਾ ਵਿਰੋਧੀ ਸਫਲਤਾ, ਇੱਕ ਦਿਨ ਵਿੱਚ ਇੱਕ ਕੌਫੀ ਦੀ ਕੀਮਤ ਦੇ ਲਈ
ਮਨੁੱਖਾਂ ਨੂੰ 150 ਤੱਕ ਜੀਵਣ ਅਤੇ ਅੰਗਾਂ ਨੂੰ ਦੁਬਾਰਾ ਜਨਮ ਦੇਵੇਗਾ, ਇੱਕ ਨਵੀਂ
ਤਕਨੀਕ ਮਨੁੱਖਾਂ ਵਿੱਚ ਬੁ agingਾਪੇ ਦੀ ਪ੍ਰਕਿਰਿਆ ਨੂੰ 50 ਸਾਲਾਂ ਤੋਂ ਘਟਾ ਕੇ ਵੇਖ
ਸਕਦੀ ਹੈ ਸਿਡਨੀ ਦੇ ਖੋਜਕਰਤਾਵਾਂ ਨੇ ਚੂਹੇ ਨੂੰ ਦਸ ਜੀਵਿਤ ਦਿੱਤੇ ਜਾਣ ਤੇ ਪਾਇਆ.
ਪ੍ਰਤੀਸ਼ਤ ਲੰਬਾ ਅਣੂ ਆਪਣੇ ਸੈੱਲਾਂ ਨੂੰ ਦੁਬਾਰਾ ਪ੍ਰੋਗ੍ਰਾਮ ਕਰਕੇ ਕੁਝ ਅੰਗਾਂ ਨੂੰ
ਫਿਰ ਤੋਂ ਪੈਦਾ ਕਰ ਸਕਦਾ ਹੈ ਇਹ ਦਵਾਈ ਮਨੁੱਖੀ ਪਰੀਖਿਆ ਤੋਂ ਬਾਅਦ ਪੰਜ ਸਾਲਾਂ ਵਿਚ
ਲੋਕਾਂ ਲਈ ਉਪਲਬਧ ਹੋ ਸਕਦੀ ਹੈ ਚਾਰਲੀ ਕੋਅ ਫਾਰ ਡੇਲੀ ਮੇਲ ਆਸਟ੍ਰੇਲੀਆ ਦੁਆਰਾ
ਅਸਧਾਰਨ ਨਵੀਂ ਐਂਟੀ-ਏਜਿੰਗ ਤਕਨੀਕ ਮਨੁੱਖ ਨੂੰ 150 ਸਾਲ ਪੁਰਾਣੀ ਜ਼ਿੰਦਗੀ ਨੂੰ ਦੇਖ
ਸਕਦੀ ਹੈ ਅਤੇ 2020 ਤਕ ਉਨ੍ਹਾਂ ਨੂੰ ਆਪਣੇ ਅੰਗਾਂ ਨੂੰ ਦੁਬਾਰਾ ਬਣਾਉਣ ਦੀ ਆਗਿਆ ਦੇ
ਸਕਦੀ ਹੈ.
ਪ੍ਰੋਫੈਸਰ ਡੇਵਿਡ ਸਿੰਕਲੇਅਰ ਅਤੇ ਯੂਨੀਵਰਸਿਟੀ ਆਫ ਨਿ New ਸਾ Southਥ ਵੇਲਜ਼ ਦੇ
ਖੋਜਕਰਤਾਵਾਂ ਨੇ ਨਵੀਂ ਪ੍ਰਕਿਰਿਆ ਵਿਕਸਤ ਕੀਤੀ, ਜਿਸ ਵਿੱਚ ਸੈੱਲਾਂ ਨੂੰ ਮੁੜ
ਪ੍ਰੋਗ੍ਰਾਮ ਕਰਨਾ ਸ਼ਾਮਲ ਹੈ.
ਸਿੰਕਲੇਅਰ ਨੇ ਕਿਹਾ ਕਿ ਇਹ ਤਕਨੀਕ ਲੋਕਾਂ ਨੂੰ ਅੰਗਾਂ ਨੂੰ ਮੁੜ ਜਨਮ ਦੇਣ ਦੀ ਆਗਿਆ ਦੇ
ਸਕਦੀ ਹੈ, ਅਤੇ ਅਧਰੰਗ ਨਾਲ ਪੀੜਤ ਲੋਕਾਂ ਨੂੰ ਫਿਰ ਤੋਂ ਚਲਣ ਦੀ ਆਗਿਆ ਦੇ ਸਕਦੀ ਹੈ,
ਦੋ ਸਾਲਾਂ ਦੇ ਅੰਦਰ ਮਨੁੱਖੀ ਅਜ਼ਮਾਇਸ਼ਾਂ ਨਾਲ.
ਅਸਧਾਰਨ ਨਵੀਂ ਐਂਟੀ-ਏਜਿੰਗ ਤਕਨੀਕ ਮਨੁੱਖ ਨੂੰ 150 ਸਾਲ ਪੁਰਾਣੀ ਜ਼ਿੰਦਗੀ ਨੂੰ ਦੇਖ
ਸਕਦੀ ਹੈ ਅਤੇ 2020 ਤਕ ਉਨ੍ਹਾਂ ਦੇ ਅੰਗਾਂ ਨੂੰ ਦੁਬਾਰਾ ਬਣਾਉਣ ਦੀ ਆਗਿਆ ਦੇ ਸਕਦੀ ਹੈ
(ਸਟਾਕ ਚਿੱਤਰ)
ਸਨ ਦੇ ਅਨੁਸਾਰ, ਇੱਕ ਅਸਧਾਰਨ ਨਵੀਂ ਐਂਟੀ-ਏਜਿੰਗ ਤਕਨੀਕ ਮਨੁੱਖ ਨੂੰ 150 ਸਾਲ ਪੁਰਾਣੀ
ਉਮਰ ਦੇ ਜੀਵਣ ਨੂੰ ਵੇਖ ਸਕਦੀ ਹੈ ਅਤੇ 2020 ਤੱਕ ਉਹਨਾਂ ਦੇ ਅੰਗਾਂ ਨੂੰ ਦੁਬਾਰਾ
ਬਣਾਉਣ ਦੀ ਆਗਿਆ ਦਿੰਦੀ ਹੈ (ਸਟਾਕ ਚਿੱਤਰ) ਉਨ੍ਹਾਂ ਨੇ ਇਹ ਵੀ ਕਿਹਾ ਕਿ ਗੋਲੀ ਉਮਰ ਨਾਲ
ਸਬੰਧਤ ਵਾਲਾਂ ਦੇ ਨੁਕਸਾਨ ਨੂੰ ਘਟਾਉਂਦੀ ਹੈ, ਹਰਲਡ ਸਨ ਦੇ ਅਨੁਸਾਰ. ਪ੍ਰੋਫੈਸਰ
ਸਿੰਕਲੇਅਰ ਨੇ ਕਿਹਾ ਕਿ ਉਨ੍ਹਾਂ ਨੂੰ ਉਮੀਦ ਹੈ ਕਿ ਇਹ ਗੋਲੀ ਪੰਜ ਸਾਲਾਂ ਦੇ ਅੰਦਰ-ਅੰਦਰ
ਲੋਕਾਂ ਲਈ ਉਪਲਬਧ ਹੋ ਜਾਏਗੀ ਅਤੇ ਹਰ ਰੋਜ਼ ਇਕ ਕੱਪ ਕਾਫੀ ਦੇ ਬਰਾਬਰ ਖਰਚ ਹੋਏਗੀ।
ਹਾਰਵਰਡ ਮੈਡੀਕਲ ਸਕੂਲ ਦੇ ਜੈਨੇਟਿਕਸ ਵਿਭਾਗ ਦੇ ਪ੍ਰੋਫੈਸਰ ਨੇ ਲੋਕਾਂ ਨੂੰ ਚੇਤਾਵਨੀ
ਦਿੱਤੀ ਕਿ ਵਿਗਿਆਨ ਪ੍ਰਕਾਸ਼ਤ ਹੋਣ ਜਾਂ ਪੀਅਰ ਦੀ ਸਮੀਖਿਆ ਤੋਂ ਪਹਿਲਾਂ ਬੁ theਾਪੇ ਦੀ
ਪ੍ਰਕ੍ਰਿਆ ਨੂੰ ਉਲਟਾਉਣ ਦੀ ਕੋਸ਼ਿਸ਼ ਨਾ ਕਰੋ.
ਦੇ ਪ੍ਰੋਫੈਸਰ ਡੇਵਿਡ ਸਿੰਕਲੇਅਰ (ਤਸਵੀਰ ਵਿਚ) ਅਤੇ ਯੂਨੀਵਰਸਿਟੀ ਆਫ ਨਿ South ਸਾ
Southਥ ਵੇਲਜ਼ ਦੇ ਖੋਜਕਰਤਾਵਾਂ ਨੇ ਇਕ ਪ੍ਰਕਿਰਿਆ ਵਿਕਸਤ ਕੀਤੀ ਹੈ, ਜਿਸ ਵਿਚ ਸੈੱਲਾਂ
ਨੂੰ ਦੁਬਾਰਾ ਪੇਸ਼ ਕਰਨਾ ਸ਼ਾਮਲ ਹੈ
ਸਾ Southਥ ਵੇਲਜ਼ ਦੇ ਖੋਜਕਰਤਾਵਾਂ ਨੇ ਇਕ ਪ੍ਰਕਿਰਿਆ ਵਿਕਸਤ ਕੀਤੀ ਹੈ, ਜਿਸ ਵਿਚ
ਸੈੱਲਾਂ ਨੂੰ ਦੁਬਾਰਾ ਪੇਸ਼ ਕਰਨਾ ਸ਼ਾਮਲ ਹੈ
ਸਿੰਕਲੇਅਰ, ਜੋ ਬੁ agingਾਪੇ ਦੀ ਪ੍ਰਕਿਰਿਆ ਨੂੰ ਘਟਾਉਣ ਲਈ ਆਪਣੇ ਅਣੂ ਦੀ ਵਰਤੋਂ ਕਰ
ਰਿਹਾ ਹੈ, ਨੇ ਕਿਹਾ ਕਿ ਗੋਲੀ ਲੱਗਣ ਤੋਂ ਬਾਅਦ ਉਸ ਦੀ ਜੀਵ-ਵਿਗਿਆਨਕ ਉਮਰ 24 ਸਾਲ ਘਟ
ਗਈ ਹੈ.
ਕਿਹਾ ਕਿ ਉਸ ਦਾ ਪਿਤਾ, 79 ਸਾਲ ਪਹਿਲਾਂ ਡੇlec ਸਾਲ ਪਹਿਲਾਂ ਅਣੂ ਦੀ ਵਰਤੋਂ ਸ਼ੁਰੂ
ਕਰਨ ਤੋਂ ਬਾਅਦ ਚਿੱਟੇ ਪਾਣੀ ਦੀ ਰਾਫਟਿੰਗ ਅਤੇ ਬੈਕਪੈਕਿੰਗ ਕਰ ਰਿਹਾ ਸੀ.
ਨੇ ਇਹ ਵੀ ਕਿਹਾ ਕਿ ਉਸਦੀ ਭੈਣ ਜੀ 40 ਦੇ ਦਹਾਕੇ ਵਿਚ ਮੀਨੋਪੌਜ਼ ਵਿਚ ਤਬਦੀਲ ਹੋਣ ਦੇ
ਬਾਵਜੂਦ ਇਲਾਜ਼ ਕਰਵਾਉਣ ਤੋਂ ਬਾਅਦ ਇਕ ਵਾਰ ਫਿਰ ਜਣਨ ਹੋ ਗਈ ਸੀ.
ਟੈਸਟਿੰਗ 2020 ਵਿਚ ਸ਼ੁਰੂ ਹੋਣ ਵਾਲੀ ਹੈ, ਅਤੇ ਪ੍ਰੋਫੈਸਰ ਸਿੰਕਲੇਅਰ ਨੇ ਕਿਹਾ ਕਿ
ਉਸਨੂੰ ਉਮੀਦ ਹੈ ਕਿ ਇਹ ਗੋਲੀ ਪੰਜ ਸਾਲਾਂ ਦੇ ਅੰਦਰ-ਅੰਦਰ ਲੋਕਾਂ ਲਈ ਉਪਲਬਧ ਹੋ ਜਾਵੇਗੀ
ਅਤੇ ਹਰ ਰੋਜ਼ ਇਕ ਕੱਪ ਕਾਫੀ ਦੇ ਬਰਾਬਰ ਖਰਚ ਹੋਏਗੀ (ਸਟਾਕ ਚਿੱਤਰ)
ਲੇਖ ਨੂੰ ਸਾਂਝਾ ਕਰੋ ਜਾਂ ਟਿੱਪਣੀ ਕਰੋ: ਨਵੀਂ ਤਕਨੀਕ ਮਨੁੱਖਾਂ ਨੂੰ 150 ਦੇ ਜੀਵਣ
ਅਤੇ ਅੰਗਾਂ ਨੂੰ ਦੁਬਾਰਾ ਵੇਖ ਸਕਦੀ ਹੈ ‘ਇੱਕ ਦਿਨ ਦੀ ਕੌਫੀ ਦੀ ਕੀਮਤ ਲਈ’ ਬੁੱਧ ਜਾਂ
ਬੋਧਸਤਵ ਦੁਆਰਾ ਅਰਦਾਸ ਕਰ ਸਕਦੀ ਹੈ ਕਿਸੇ ਦੀ ਉਮਰ ਵਧਾ ਸਕਦੀ ਹੈ? (GDD-1149) DVD
ਦੀਆਂ ਮੌਤਾਂ, ਕੇਸ ਅਤੇ ਉਹ ਲੋਕ ਜੋ ਠੀਕ ਹੋ ਗਏ ਹਨ ਜੋ ਕਿ ਉਥੇ ਨਹੀਂ ਹਨ ਅਤੇ ਹਾਓਕਸ
ਦੀ ਮੰਗ WHO, UNO ਦੁਆਰਾ ਨਹੀਂ ਕੀਤੀ ਗਈ, ਵਿਸ਼ਵਵਿਆਪੀ ਸਰਕਾਰਾਂ, ਵਿਸ਼ਵਵਿਆਪੀ
ਸਰਕਾਰਾਂ, ਵਿਸ਼ਵਵਿਆਪੀ ਦੇ ਸਾਰੇ ਮਾਧਿਅਮ, ਸਾਰੀ ਚੋਣ ਕਮਿMMਨਿਟੀਜ਼ ਆਫ਼ ਦਿ ਵਰਲਡ
ਜਿਸਨੇ 938,375 ਵਿਅਕਤੀਆਂ ਨੂੰ ਮੌਤ ਦੀ ਸਜ਼ਾ ਘੋਸ਼ਿਤ ਕੀਤੀ ਕੋਰੋਨਾਵਾਇਰਸ ਕੇਸ:
29,714,359 ਬਰਾਮਦ: 21,522,438 ਤੋਂ ਇਲਾਵਾ 7,811,461,951 ਮੌਜੂਦਾ ਵਿਸ਼ਵ ਆਬਾਦੀ https://srv1.worldometers.info/ ਦੇ ਆਖਰੀ ਅਪਡੇਟ: 16 ਸਤੰਬਰ, 2020, 00:16 GM ਬਿਨਾਂ ਕਿਸੇ ਅਜ਼ਮਾਇਸ਼ ਦੇ
likeਨ ਵਰਗੇ ਕਰਫਿ lifted ਨੂੰ ਖਤਮ ਹੋਣ ਅਤੇ ਸਧਾਰਣਤਾ ਬਣਾਈ ਰੱਖਣ ਤੱਕ ਸਾਰੀਆਂ
ਸਰਕਾਰਾਂ ਦੇ ਵਿਰੁੱਧ ਅਸਹਿਯੋਗ ਅਤੇ ਅਣਆਗਿਆਕਾਰੀ ਅੰਦੋਲਨ ਨੂੰ ਜਾਰੀ ਰੱਖਿਆ ਜਾਂਦਾ ਹੈ
ਜਿਥੇ ਜਾਗਰੂਕ ਮੂਲ ਆਦਿਵਾਸੀ ਸੁਸਾਇਟੀਆਂ ਨੇ 99,000% CURFW LIKE LOCKDOWNS’saying
‘NO TO \ VacCCINATIONS’ ਦੀ ਪਰਵਾਹ ਕੀਤੇ ਬਿਨਾਂ ਖੁੱਲ੍ਹ ਕੇ ਘੁੰਮਣ ਦਾ ਫੈਸਲਾ
ਕੀਤਾ ਹੈ।
ਦੇ ਮਖੌਟੇ ਨਹੀਂ’ ਪਹਿਨਣਾ - ਸ਼ਾਸਕ ਜਾਤੀਵਾਦੀ ਅਤੇ ਜਾਤੀਵਾਦੀ ਨੂੰ ਸਾਰੇ ਜੀਵਿਤ ਅਤੇ
ਗੈਰ-ਜੀਵਿਤ ਭਾਵੁਕ ਅਤੇ ਗ਼ੈਰ-ਭਾਵੁਕ ਜੀਵਾਂ ਦੀ ਆਉਣ ਵਾਲੀ ਅਤੇ ਬਾਹਰਲੀ ਚੌੜਾਈ ਵਿੱਚ
ਦਖਲਅੰਦਾਜ਼ੀ ਕਰਨ ਦਾ ਕੋਈ ਅਧਿਕਾਰ ਨਹੀਂ ਹੈ।
.9% ਜਾਗਰੂਕਤਾ ਨਾਲ ਜਾਗਰੂਕ ਲੋਕ ਲਾਜ਼ਮੀ ਟੀਕਾਕਰਨ, ਲਾਜ਼ਮੀ ਮਾਸਕ, ਲਾਜ਼ਮੀ ਕਿਸੇ ਵੀ
ਚੀਜ ਦੇ ਵਿਰੁੱਧ ਆਪਣੀ ਆਵਾਜ਼ ਨੂੰ ਸੁਣਨ ਲਈ ਇਕੱਠੇ ਹੋਏ ਹਨ। ਕੋਈ ਹੋਰ ਕਰਫਿ ਜਿਵੇਂ
ਲੌਕਡਾsਨ, ਹੋਰ ਨਹੀਂ
ਬ੍ਰਹਿਮੰਡ (ਡੀ.ਏ.ਓ.ਏ.ਯੂ.) ਨਾਲ ਜਾਗਰੂਕ ਇਕ ਦੀ ਖੋਜ ਭਲਾਈ, ਖੁਸ਼ਹਾਲੀ, ਸ਼ਾਂਤੀ ਦੇ
ਸਾਰੇ ਸੰਵੇਦਕ ਅਤੇ ਗੈਰ-ਸੰਵੇਦਕ ਪੱਖਾਂ ਲਈ ਅਤੇ ਉਹਨਾਂ ਲਈ ਅੰਤਮ ਟੀਚੇ ਵਜੋਂ ਸਦੀਵੀ
ਸ਼ਾਂਤੀ ਪ੍ਰਾਪਤ ਕਰਨ ਲਈ.
-19 ਕੋਰੋਨਾਵਾਇਰਸ ਇਕ ‘ਛਾਪਾ’ ਹੈ ‘ਹੋਰ ਕੋਈ ਕਰਫਿ L ਲਾੱਕਡੌਕਸ ਪਸੰਦ ਨਹੀਂ’ ‘ਟੀਕੇ
ਨਹੀਂ ਲਓ’. ‘ਮੁਸਕਰਾਹਟ ਨਹੀਂ ਮਾਸਕ’ ‘ਕੋਈ ਸਮਾਜਿਕ ਤੰਗੀ ਨਹੀਂ’ ਆਜ਼ਾਦੀ ਲਈ ਇਕਜੁਟ ‘’
ਸਰਕਾਰੀ ਝੂਠ ‘ਤੇ ਨਕਾਬਪੋਸ਼ ਨਹੀਂ’ ਮਾਸਕ ਬਚਾਅ ਪ੍ਰਭਾਵ ‘ਅਤੇ’ ਮਾਸਕਸਿੰਸ੍ਰੈਸ
ਇਨਫੈਕਸ਼ਨ ਖਤਰੇ ‘ਦੇ ਬਾਵਜੂਦ 192 ਮੌਤਾਂ’ ‘ਵਰਸਿਡ ਤੋਂ 19 ਸੀ. ਅਤੇ ਕੋਵਿਡ -19 ਦੀ
ਤੁਲਨਾ ‘BAD FLU’ ਨਾਲ ਕੀਤੀ ਜਾ ਸਕਦੀ ਹੈ
ਸੰਸਦ, ਨਿਆਂ ਪਾਲਿਕਾ, ਚੋਣ ਕਮਿਸ਼ਨ, ਮੀਡੀਆ ਦੇ ਨਸਲਵਾਦੀ ਅਤੇ ਚਿਤਪਾਵਨ ਬ੍ਰਾਹਮਣ
ਜਾਤੀਵਾਦੀ ਨੇਤਾ ਸੀ.ਓ.ਆਈ.ਵੀ.ਡੀ.-19 ਦੇ ਧੋਖਾਧੜੀ ਤੋਂ ਬਚੇ ਹੋਏ ਹਨ ਭਾਵੇਂ ਉਹ 60
ਸਾਲ ਦੀ ਉਮਰ ਪਾਰ ਕਰ ਚੁੱਕੇ ਹਨ। ਉਹ ਤਾਲਾਬੰਦੀ, ਮੁਖੌਟਾ ਪਹਿਨਣ ਆਦਿ ਤੋਂ ਮੁਕਤ ਹਨ,
ਕੋਰੋਨਾਵਾਇਰਸ ਕੇਸ: 19,845,810 ਮੌਤ: 938,375 ਵਿਅਕਤੀਆਂ ਦੇ ਘਰ ਗ੍ਰਿਫਤਾਰ
Coronavirus ਮਾਮਲੇ: 29,714,359 ਬਰਾਮਦ: 21,522,438 ਪਲੱਸ 7,811,461,951
ਮੌਜੂਦਾ ਵਿਸ਼ਵ ਆਬਾਦੀ https://srv1.worldometers.inf ਦੇ ਹਵਾਲੇ ਨਾਲ 16, 2020, 00:16 GMT ਬਿਨਾਂ ਕਿਸੇ ਅਜ਼ਮਾਇਸ਼ ਦੇ
ਨਾਲ ਜਾਗਰੂਕ 99.9% ਜਾਗਰੂਕ ਲੋਕ ਲਾਜ਼ਮੀ ਟੀਕਾਕਰਨ, ਲਾਜ਼ਮੀ ਮਾਸਕ, ਲਾਜ਼ਮੀ ਕਿਸੇ ਵੀ
ਚੀਜ ਦੇ ਵਿਰੁੱਧ ਆਪਣੀ ਆਵਾਜ਼ ਨੂੰ ਸੁਣਨ ਲਈ ਇਕੱਠੇ ਹੋਏ ਹਨ. ਕੋਈ ਹੋਰ ਕਰਫਿ like
ਜਿਵੇਂ ਲੌਕਡਾsਨ, ਹੋਰ ਦੂਜੀ ਵੇਵ ਕਾਰੋਬਾਰ ਨਹੀਂ ‘.
ਦੇ 99.9% ਸਾਰੇ ਆਦਿਵਾਸੀ ਜਾਗਰੂਕ ਸੁਸਾਇਟੀਆਂ ਜਾਣੂ ਹਨ ਕਿ ਕੋਵੀਡ -19 ਕੋਰੋਨਾਵਾਇਰਸ
ਇੱਕ ‘ਧੋਖਾ’ ਅਤੇ ਧੋਖਾਧੜੀ ਹੈ. ਸੋਸ਼ਲ ਮੀਡੀਆ ‘ਤੇ ਪੂਰੀ ਦੁਨੀਆ‘ ਚ ਵਿਰੋਧ ਪ੍ਰਦਰਸ਼ਨ
ਹੋਏਗਾ ਅਤੇ ਕੋਰੋਨੇਵਾਇਰਸ ਦਾ ਦਾਅਵਾ ਕਰਨ ਲਈ ਵਿਰੋਧ ਕਰਨ ਵਾਲੇ ਇਕੱਠੇ ਹੋ ਗਏ ‘ਧੋਖਾ’
ਹੈ
ਮੌਤਾਂ ਦੇ ਬਾਵਜੂਦ: COVID-19 ਤੋਂ ਵਿਸ਼ਵ ਵਿੱਚ, ਇਹ ਇੱਕ ‘ਨਕਲੀ ਵਿਗਿਆਨ’ ਸੀ ਅਤੇ
ਕੋਵਿਡ -19 ਦੀ ਤੁਲਨਾ ਇੱਕ ‘BAD FLU’ ਨਾਲ ਕੀਤੀ ਜਾ ਸਕਦੀ ਹੈ।
2020 ਤੋਂ ਸਾਡੇ ਅਜ਼ਾਦ ਦੌਰੇ ਤੇ ਜਾਣ ਲਈ ਅਜ਼ਾਦੀ ਦੇ ਮਾਮਲੇ ਵਿਚ, ਬੇਲੋੜੇ ਤੰਬਰਮ
ਵਿਖੇ ਪੁੱਤਰ, ਪੁੱਤਰ ਅਤੇ ਕਾਨੂੰਨ ਅਨੁਸਾਰ ਦੋ ਗ੍ਰਾਂਡਸਨ। ਅਸੀਂ ਸਾਰੇ ਵਧੀਆ ਸਿਹਤ
ਸਥਿਤੀ ਰੱਖ ਰਹੇ ਹਾਂ. ਅਸੀਂ ਚੇਨਈ ਵਿਚ ਉਨ੍ਹਾਂ ਨੂੰ ਮਿਲਣ ਲਈ ਕਾਰ ਵਿਚ ਡ੍ਰਾਈਵ ਕਰਨ
ਦੀ ਵਰਤੋਂ ਕੀਤੀ. ਸਾਡਾ ਬੇਟਾ, ਡਾਉਟਰ-ਇਨ-ਲਾਅ ਅਤੇ ਅਮਰੀਕਾ ਵਿਚ ਦੋ ਗ੍ਰਾਂਡਸਨ ਵਸਦੇ
ਹਨ. ਸਾਡੀ ਚੰਗੀ ਸਿਹਤ ਸਥਿਤੀ ਦਾ ਅਧਿਕਾਰ ਸਾਨੂੰ ਯੂ ਐਸ ਏ ਵਿੱਚ ਉਨ੍ਹਾਂ ਨੂੰ ਮਿਲਣ ਲਈ
ਜਾਣ ਲਈ ਵਰਤਿਆ ਜਾਂਦਾ ਹੈ. ਚਾਹੁੰਦੇ ਹੋ ਉਹ ਵੀ ਸਾਨੂੰ ਅਮਰੀਕਾ ਨੂੰ ਮਿਲਣ ਲਈ ਮੁਫ਼ਤ.
ਲਈ ਸੁਪਰੀਮ ਜੁਡੀਸ਼ੀਅਲ ਕੋਰਟ ਕਲਰਕ ਦਾ ਦਫਤਰ ਅਤੇ ਵਿਸ਼ਵ ਦੇ ਸਾਰੇ ਸੁਪਰੀਮ ਕੋਰਟ,
ਵਿਸ਼ਵ ਦੇ ਸਾਰੇ ਸਰਕਾਰ, ਵਿਸ਼ਵ ਦੇ ਸਾਰੇ ਸੰਸਦ, ਵਿਸ਼ਵ ਦੇ ਸਾਰੇ ਚੋਣ ਕਮਿਸ਼ਨ, ਵਿਸ਼ਵ
ਦੇ ਸਾਰੇ ਚੋਣ ਕਮੇਟੀ
ਨਸਲਾਂ ਅਤੇ ਜਾਤੀਆਂ ਤੋਂ ਅਜ਼ਾਦੀ, ਜਿਨ੍ਹਾਂ ਨੇ ਕਰੋਨਿir ਵਾਇਰਸ ਦੇ ਨਾਮ ‘ਤੇ ਕਰਫਿ
imposed ਲਗਾ ਦਿੱਤਾ ਹੈ, ਉਹ ਸ਼ਾਇਦ ਪਿਛਲੇ ਸਾਲ ਵੁਹਾਨ ਦੇ ਗਿੱਲੇ ਬਾਜ਼ਾਰ ਤੋਂ ਨਹੀਂ,
ਪਰ ਸੰਨ 2012 ਵਿਚ 1000 ਮੀਲ ਦੀ ਦੂਰੀ’ ਤੇ ਸ਼ੁਰੂ ਹੋਇਆ ਸੀ - ਇਕ ਚੀਨੀ ਮਿਨੀਸ਼ਾਫਟ
ਵਿਚ ਜਿੱਥੇ ਮਜ਼ਦੂਰ ਇਕ ਰਹੱਸਮਈ withੰਗ ਨਾਲ ਆਏ ਸਨ. , ਬੈਟਾਂ ਦੇ ਸੰਪਰਕ ਵਿੱਚ ਆਉਣ
ਤੋਂ ਬਾਅਦ ਨਮੂਨੀਆ ਵਰਗੀ ਬਿਮਾਰੀ. ਦੇ ਹਵਾਲੇ ਨਾਲ https://nypost.com/2020/08/15/covid-19-first-appmitted-in-chinese-miners-in-2012-s वैज्ञानिक
ਦੇ ਸੁਪਰੀਮ ਕੋਰਟ, ਵਰਲਡ ਦੇ ਸਰਕਾਰੀ, ਵਿਸ਼ਵ ਦੇ ਸੰਸਦ, (ਈ) ਵਿਸ਼ਵ ਦੇ ਸਾਰੇ ਚੋਣ
ਕਮਿਸ਼ਨ (ਐਫ) ਦੀ ਸਾਰੀ ਚੋਣ ਕਮੇਟੀ ਨੇ 938,375 ਵਿਅਕਤੀਆਂ ਨੂੰ ਮੌਤ ਦੀ ਸਜ਼ਾ ਘੋਸ਼ਿਤ
ਕੀਤੀ ਹੈ: 29,35,35,935 ਕੇਸ ਦਰਜ ਕੀਤੇ ਗਏ: 7,811,461,951 https://srv1.worldometers.info/ ਦੇ ਹਵਾਲੇ ਨਾਲ ਮੌਜੂਦਾ ਵਿਸ਼ਵ ਆਬਾਦੀ
ਆਪਾਂ ਹੇਠ ਲਿਖਿਆਂ ਨੂੰ ਹਾਕਮਾਂ ਦੇ ਚੁੰਗਲ ਤੋਂ ਛੁਟਕਾਰਾ ਦਿਵਾਇਆ ਜਾਏ ਜੋ ਡਰ ਅਤੇ
ਅਗਿਆਤ ਵਿਗਿਆਨ ਨੂੰ ਦਬਾਉਂਦੇ ਹਨ ਜਿਨ੍ਹਾਂ ਨੇ ਈਵੀਐਮਜ਼ / ਵੀਵੀਪੀਏਟੀਜ਼ ਵਿਚ ਛੇੜਛਾੜ
ਕਰਕੇ ਚੋਣਾਂ ਜਿੱਤੀਆਂ ਹਨ;
ਸੀਜੇਆਈ ਸਦਾਸ਼ਿਵਮ ਨੇ ਇਸ ਗੱਲ ਨਾਲ ਸਹਿਮਤੀ ਜਤਾਉਂਦਿਆਂ ਫੈਸਲਾ ਦੀ ਗੰਭੀਰ ਗਲਤੀ ਕੀਤੀ
ਕਿ ਸਾਬਕਾ ਸੀ.ਈ.ਸੀ ਸੰਪਤ ਦੇ ਸੁਝਾਅ ਅਨੁਸਾਰ ਪੜਾਅਵਾਰ replacementੰਗ ਨਾਲ ਉਨ੍ਹਾਂ
ਦੇ ਬਦਲਾਅ ਲਈ ਆਦੇਸ਼ ਦਿੱਤੇ ਗਏ ਕਿਉਂਕਿ ਉਸ ਸਮੇਂ ਇਸ ਤੇ 1600 ਕਰੋੜ ਰੁਪਏ ਖਰਚ ਹੋਏ
ਸਨ। ਇਸ ਫ਼ੈਸਲੇ ਨਾਲ ਬੇਵਕੂਫ ਝੂਥੇ ਸਾਈਕੋਪਾਥ (ਬੀ.ਜੇ.ਪੀ.) ਦੇ ਲੋਕਤੰਤਰੀ ਸੰਸਥਾਵਾਂ
(ਐਮ.ਓ.ਡੀ.ਆਈ.) ਦੇ ਮੁਰਦੇਰ ਨੂੰ ਰਿਮੋਟਲੀ ਵਿਦੇਸ਼ੀ ਲੋਕਾਂ ਦੁਆਰਾ ਕੰਟਰੋਲ ਕੀਤਾ ਗਿਆ,
ਬੇਨੇ ਇਜ਼ਰਾਈਲ, ਤਿੱਬਤ, ਅਫਰੀਕਾ ਦੇ ਚਿਟਾਪਾਵਨ ਬ੍ਰਾਹਮਣਾਂ ਨੂੰ ਅਸਹਿਣਸ਼ੀਲਤਾ,
ਨਫ਼ਰਤ, ਕ੍ਰੋਧ, ਈਰਖਾ ਨਾਲ ਭਰੇ, ਭੁਲੇਖਾ, ਭੀੜ ਨੂੰ ਲੀਚਿੰਗ 99.9% ਸਮੂਹ ਆਦਿਵਾਸੀ
ਜਾਗਰੂਕ ਸੁਸਾਇਟੀਆਂ ਨਿਆਂ ਪਾਲਿਕਾ, ਸੰਸਦ, ਕਾਰਜਕਾਰੀ, ਮੀਡੀਆ ਨਾਲ ਭਰੀ ਮੀਡੀਆ ਨੂੰ
ਚਾਪਪਾਵਨ ਬ੍ਰਾਹਮਣਾਂ ਨਾਲ ਗ਼ੁਲਾਮ ਬਣਾਉਣ ਲਈ ਮਾਸਟਰ ਕੁੰਜੀ ਨੂੰ ਗੁੰਡਾਗਰਦੀ ਕਰਨਗੀਆਂ,
ਜਿਨ੍ਹਾਂ ਨੇ ਲਾਕਡਾਉਨ ਵਰਗੇ ਕਰਫਿ imposed ਲਗਾਏ ਹਨ ਅਤੇ ਧੋਖਾਧੜੀ ਹੈ ਅਤੇ ਇਸ ਨੂੰ
ਆਜ਼ਾਦੀ, ਆਜ਼ਾਦੀ ਲਈ ਚੁੱਕਣ ਲਈ ਸਾਰੇ ਵਿਸ਼ਵ ਵਿੱਚ ਵਿਰੋਧ ਪ੍ਰਦਰਸ਼ਨ ਕੀਤਾ ਗਿਆ ਹੈ ,
ਸਮਾਨਤਾ
ਪੇਪਰਾਂ ਦੀ ਵਰਤੋਂ ਕਰਕੇ ਵਿਸ਼ਵ ਦੇ 120 ਲੋਕਤੰਤਰੀ ਰਾਜਾਂ ਦੁਆਰਾ ਸੁਤੰਤਰ ਅਤੇ
ਨਿਰਪੱਖ electionsੰਗ ਨਾਲ ਚੋਣਾਂ ਕਰਵਾਉਣ ਦੇ ਆਦੇਸ਼ ਦਿੱਤੇ ਜਾ ਸਕਦੇ ਹਨ। ਤਦ ਤੱਕ
ਸਾਰੀਆਂ ਸਰਕਾਰਾਂ ਵਿਰੁੱਧ ਅਸਹਿਯੋਗ ਅਤੇ ਅਣਆਗਿਆਕਾਰੀ ਅੰਦੋਲਨ ਉਦੋਂ ਤਕ ਤਾਲਾਬੰਦ ਵਰਗੇ
ਕਰਫਿ lifted ਨੂੰ ਖਤਮ ਨਹੀਂ ਕੀਤਾ ਜਾਂਦਾ ਅਤੇ ਆਮ ਸਥਿਤੀ ਬਣਾਈ ਨਹੀਂ ਜਾਂਦੀ।
ਇਕ ਜੰਮੇ ਬੱਚੇ ਨੂੰ ਬੱਚੇ ਨਾਲ ਗੱਲਬਾਤ ਕਰਨ ਤੋਂ ਬਿਨਾਂ ਇਕੱਲਿਆਂ ਰੱਖਿਆ ਜਾਂਦਾ ਹੈ,
ਤਾਂ ਕੁਝ ਦਿਨਾਂ ਬਾਅਦ ਇਹ ਬੋਲਿਆ ਜਾਏਗਾ ਅਤੇ ਮਨੁੱਖੀ ਕੁਦਰਤੀ (ਪ੍ਰਾਕ੍ਰਿਤ) ਭਾਸ਼ਾ
ਜਿਸ ਨੂੰ ਕਲਾਸੀਕਲ ਮਾਘੀ ਮਗਧੀ / ਕਲਾਸੀਕਲ ਚਾਂਦਸੋ ਭਾਸ਼ਾ / ਮਗਧੀ ਪ੍ਰਕ੍ਰਿਤੀ /
ਕਲਾਸੀਕਲ ਹੈਲਾ ਬਾਸਾ (ਹੇਲਾ ਭਾਸ਼ਾ) / ਕਿਹਾ ਜਾਂਦਾ ਹੈ / ਕਲਾਸੀਕਲ ਪਾਲੀ ਜੋ ਇਕੋ
ਜਿਹੀ ਹੈ. ਬੁੱਧ ਮਗਧੀ ਵਿਚ ਬੋਲਿਆ. ਸਾਰੀਆਂ 7111 ਭਾਸ਼ਾਵਾਂ ਅਤੇ ਉਪ-ਭਾਸ਼ਾਵਾਂ
ਕਲਾਸੀਕਲ ਮਾਘੀ ਮਗਧੀ ਦੇ ਸ਼ੂਟ ਹਨ। ਇਸ ਲਈ ਇਹ ਸਾਰੇ ਮਨੁੱਖੀ ਸ੍ਰਿਸ਼ਟੀ ਦੇ ਸੁਭਾਅ ਦੇ
(ਕਲਾਸੀਕਲ) ਹਨ, ਜਿਵੇਂ ਕਿ ਹੋਰ ਸਾਰੀਆਂ ਜੀਵਨੀ ਭਾਸ਼ਣਾਂ ਦੀ ਸੰਚਾਰ ਲਈ ਆਪਣੀਆਂ
ਕੁਦਰਤੀ ਭਾਸ਼ਾਵਾਂ ਹਨ. 116 ਭਾਸ਼ਾਵਾਂ ਦਾ ਅਨੁਵਾਦ https://translate.google.com ਦੁਆਰਾ ਕੀਤਾ ਜਾਂਦਾ ਹੈ
endendendPointUll::hhps://communicator-proxy.tm-awx.com / ਏਪੀਆਈ /
ਪਬਲੀਕੇਸ਼ਨਜ਼ / ਸ਼ੀਸ਼ੇ / ਸਬਸਕ੍ਰਿਪਸ਼ਨਸ / “,” ਪ੍ਰੋਫਾਈਲ “:” ਡਿਫੌਲਟ “,”
ਆਈਐਸਪੀਆਰ 360 ਨਿLਜ਼ਲੈਟਰ “: ਝੂਠੇ}”
83) Classical Romanian-Clasic românesc,
traducerii exacte ca lecție a acestei universități în propria limbă
maternă la această traducere și propagare Google dă dreptul să devină
Stream Enterer (Sottapanna) și să atingă Fericirea eternă ca obiectiv
final.
proprii zilnice ale Buddha Theravada pali ale lui Buddha despre o nouă
descoperire extraordinară anti-îmbătrânire ar putea să vadă oamenii
trăind până la 150 de ani și să le permită să-și regreseze organele până
în 2020. și să atingă Nibbana ca obiectiv final.
din spatele noii tehnici implică molecula nicotinamidă adenină
dinucleotidă (NAD). Noua tehnică ar putea vedea oamenii trăind până la
150 și regrow organele „la prețul unei cafele pe zi”
descoperire uimitoare anti-îmbătrânire ar putea vedea oamenii trăind
până la 150 și regenerând organele până în 2020 „la prețul unei cafele
pe zi”
doar să trăiesc sănătos până când sunt mort. Poate căderea într-un
leagăn de golf sau în timp ce faceți dragoste etc. etc. Nu știu,
deoarece este ziarul britanic de știri numit Mail Online, dar dacă este
adevărat, atunci WTG.
nouă tehnică ar putea vedea procesul de îmbătrânire la oameni redus cu
50 de ani. Cercetătorii din Sydney au descoperit că șoarecii cărora li
s-a administrat pilula trăiau cu zece la sută mai mult. Molecula ar
putea, de asemenea, să regenereze anumite organe prin reprogramarea
celulelor lor. Medicamentul ar putea fi disponibil publicului în cinci
ani după testarea umană
rugăciunii către Buddha Daily în Theravada pali pentru o nouă
descoperire extraordinară uimitoare ar putea să vadă oamenii trăind până
la 150 de ani și să le permită să-și regreseze organele până în 2020.
și să atingă Nibbana ca obiectiv final.
descoperire uimitoare anti-îmbătrânire ar putea vedea oamenii să
trăiască până la 150 și să regenereze organele până în 2020 “la prețul
unei cafele pe zi” O nouă tehnică ar putea vedea procesul de îmbătrânire
la oameni redus cu 50 de ani la sută mai mult Molecula ar putea, de
asemenea, să regenereze anumite organe prin reprogramarea celulelor lor.
Medicamentul ar putea fi disponibil publicului în cinci ani după
testarea la om. De Charlie Coë pentru Daily Mail Australia
nouă tehnică anti-îmbătrânire extraordinară ar putea vedea oamenii să
trăiască până la 150 de ani și să le permită să-și regreseze organele
până în 2020.
David Sinclair de la Harvard și cercetătorii de la Universitatea din
New South Wales au dezvoltat noul proces, care implică reprogramarea
celulelor.
Sinclair a spus că tehnica ar putea permite oamenilor să regenereze
organele și chiar să permită persoanelor care suferă de paralizie să se
miște din nou, urmând ca studiile efectuate pe oameni să aibă loc în
termen de doi ani.
cercetători au descoperit, de asemenea, că ar putea crește durata de
viață a șoarecilor cu zece la sută, oferindu-le o pastilă derivată din
vitamina B.
nouă tehnică anti-îmbătrânire extraordinară ar putea vedea oamenii să
trăiască până la 150 de ani și să le permită să-și regreseze organele
până în 2020 (imagine de stoc)
nouă tehnică anti-îmbătrânire extraordinară ar putea vedea oamenii să
trăiască până la 150 de ani și să le permită să-și regenereze organele
până în 2020 (imagine de stoc). Profesorul Sinclair a spus că speră că
pilula va fi disponibilă publicului în termen de cinci ani și va costa
la fel în fiecare zi ca o ceașcă de cafea.
profesorul de la Departamentul de genetică de la Harvard Medical School
a avertizat oamenii să nu încerce să inverseze procesul de îmbătrânire
înainte ca știința să fie publicată sau revizuită de colegi.
recomandăm oamenilor să iasă și să ia precursori NAD, deoarece nu au
testat încă în mod oficial pentru siguranță”, a spus el.
de la Harvard David Sinclair (în imagine) și cercetătorii de la
Universitatea din New South Wales au dezvoltat un proces, care implică
reprogramarea celulelor
Profesorul de la Harvard David Sinclair (în imagine) și cercetătorii de
la Universitatea din New South Wales au dezvoltat un proces, care
implică reprogramarea celulelor
Sinclair, care își folosește propria moleculă pentru a reduce procesul
de îmbătrânire, a declarat că vârsta sa biologică a scăzut cu 24 de ani
după ce a luat pilula.
a spus că tatăl său, în vârstă de 79 de ani, practică rafting și rucsac
cu apă albă după ce a început să utilizeze molecula acum un an și
jumătate.
a mai spus că cumnata sa a fost din nou fertilă după ce a luat
tratamentul, în ciuda faptului că a început să treacă în menopauză la 40
de ani.
umană urmează să înceapă în 2020, iar profesorul Sinclair a spus că
speră că pilula va fi disponibilă publicului în termen de cinci ani și
va costa la fel în fiecare zi ca o ceașcă de cafea (imagine de stoc)
sau comentați acest articol: O nouă tehnică ar putea vedea oamenii să
trăiască până la 150 de ani și să crească organe „la prețul unei cafele
pe zi” Puteți ruga către Buddha sau bodhisattva să vă extindă durata de
viață? (GDD-1149) DVD
oamenilor, cazuri și cei care și-au revenit, care nu există și Haox nu a
fost cerut de OMS, UNO, CURȚILE SUPREME DIN LUME, GUVERNURILE LUMII,
PARLAMENTELE LUMII, TOATE MEDIII LUMII, TOATE ALEGERILE COMISIILE LUMII
care au declarat condamnarea la moarte la 938.375 de persoane arestate
la domiciliu Cazuri Coronavirus: 29.714.359 Recuperate: 21.522.438 plus
7.811.461.951 Populația mondială actuală cu referire la https://srv1.worldometers.info/ Ultima actualizare: 16 septembrie 2020, 00:16 GMT fără niciun proces
de non-cooperare și neascultare împotriva tuturor guvernelor până la
ridicarea curfew-ului, precum blocarea, și păstrarea normalității în
care 99,9% societățile aborigene trezite au decis să circule liber, fără
să-i pese CURFEW LIKE LOCKDOWNS, spunând „NU LA \ VACCINAȚII”.
„ZÂMBETELOR NU MASCĂRI” - Conducerea rasistă și a castiștilor nu are
dreptul să interfereze cu lățimea de intrare și ieșire a tuturor
ființelor vii și non-vii conștiente și non-conștiente.
.9% Persoanele trezite cu conștientizare s-au reunit pentru a-și face
auzit vocea împotriva vaccinărilor obligatorii, a măștilor obligatorii, a
oricărui lucru obligatoriu. Gata cu stingerea timpului ca blocaje, gata
celui trezit cu universul conștientizării (DAOAU) pentru bunăstarea,
fericirea, pacea tuturor ființelor simțitoare și non-simțitoare și
pentru ca aceștia să atingă pacea eternă ca obiectiv final.
coronavirus este o „păcăleală” „NU MAI MULT CURFEW LIKE LOCKDOWNS” „NU
LA VACCINĂRI”. „ZÂMBETE NU MASCĂ” „FĂRĂ DISTANȚARE SOCIALĂ” „UNIȚI-VĂ
PENTRU LIBERTATE” „NU LA MINȚI DE GUVERN” „MASCURI REDUC IMUNITATEA” și
„RISCUL DE INFECȚIE A MASCURILOR” În ciuda a 902.315 decese: în LUME din
COVID-19, a fost „ȘTIINȚA FALSĂ” și Covid-19 pot fi comparate cu un
„BAD FLU”
castiști rasisti și chitpavan brahmani ai executivului, parlamentului,
justiției, comisiei electorale și mass-media sunt cruțați de frauda
COVID-19, chiar dacă au împlinit 60 de ani. Nu sunt blocate, poartă
măști etc., cazuri Coronavirus: 19.845.810 decese: 938.375 persoane
arestate la domiciliu cazuri Coronavirus: 29.714.359 recuperate:
21.522.438 plus 7.811.461.951 Populația mondială actuală cu referire la https://srv1.worldometers.info/ Ultima actualizare: septembrie 16, 2020, 00:16 GMT fără niciun proces
Persoanele trezite cu conștientizare s-au reunit pentru a-și auzi vocea
împotriva vaccinărilor obligatorii, a măștilor obligatorii, a oricărui
lucru obligatoriu. Gata cu legătura, cum ar fi blocările, gata cu
afacerile din al doilea val ”.
Toate societățile aborigene trezite din lume sunt conștiente de faptul
că coronavirusul COVID-19 este o „farsă” și o fraudă. Vor exista
proteste în toată lumea în social media și protestatarii care se adună
pentru a susține că coronavirusul este o „farsă”
o mișcare de non-cooperare pentru „NU MAI MULT CURFEW LIKE LOCKDOWNS”
„NU LA VACCINĂRI”. „ZÂMBETE NU MASCĂ” „FĂRĂ DISTANȚARE SOCIALĂ”
„UNIȚI PENTRU LIBERTATE” „NU LA MINCIUNI DE GUVERN” „MASCURILE REDUC
IMUNITATEA” și „MASCURILE CRESC RISCUL DE INFECȚIE” sunt activate.
s-au reunit pentru a-și face auzit vocea împotriva vaccinărilor
obligatorii, a măștilor obligatorii, a oricărui lucru obligatoriu cu
adevărat.
DOMENIUL LIBERTĂȚII PIERDUTE DIN MARTIE 2020 PENTRU A VIZITA FICA
NOASTRĂ, GINERUL ȘI DOUĂ BUNII REȘEDINȚI LA VESTUL TAMBARAM, CHENNAI.
TOȚI AVEM O STARE BUNĂ DE SĂNĂTATE. AM FOLOSIT SĂ CONDUCEM ÎN MAȘINĂ
PENTRU A ÎNTÂLNI ÎN CHENNAI. FIUL NOSTRU, BUCĂRĂ ȘI DOUĂ BUNII REȘEDINȚI
ÎN SUA. DATORIULUI CONDIȚIEI NOASTRE BUNE DE SĂNĂTATE PE CARE L-AM
FOLOSIT PENTRU A ÎNTÂLNI ÎN SUA. CA ȘI AU FOST LIBERI SĂ NE ÎNTÂLNească.
Curții Judiciare Supreme pentru Commonwealth și toate curțile supreme
ale lumii, toate guvernele lumii, toate parlamentele lumii, toate
mass-media lumii, toate comisiile electorale din lume
de cursele și castele aflate la conducere care au impus stăpânire ca
blocarea în numele coronavirusului ar putea să nu fi apărut pe o piață
umedă din Wuhan anul trecut, ci la 1.000 de mile distanță în 2012 -
adânc într-un arbore minier chinezesc unde muncitorii au coborât cu un
misterios , boală asemănătoare pneumoniei după expunerea la lilieci. cu
referire la https://nypost.com/2020/08/15/covid-19-first-appeared-in-chinese-miners-in-2012-scientists/
SUPREME DIN LUME, GUVERNURILE LUMII, PARLAMENTELE LUMII, (E) TOATE
MEDIII DIN LUME (F) TOATE COMISIILE DE ALEGERE A LUMII au declarat
condamnarea la moarte la 938.375 de persoane Arestate la domiciliu
Cazuri Coronavirus: 29.714.359 Recuperate: 21.522.438 plus 7.811.461.951
Populația mondială actuală cu referire la https://srv1.worldometers.info/ Ultima actualizare: 16 septembrie 2020, 00:16 GMT fără niciun proces
ce doar 0,1% rasiști și castiști superiori și comunitățile de afaceri
pentru scopurile lor egoiste ar pedepsi oamenii cu conștientizare și
trezire?
ca toate următoarele să fie eliberate din ghearele conducătorilor
ÎMPINGÂND FRICA ȘI ignorând știința care au câștigat alegeri prin
modificarea EVM-urilor / VVPAT-urilor;
mai bună administrație pentru a descoperi unul trezit cu universul de
conștientizare pentru bunăstare, fericire și pace pentru toate
societățile.
CJI Sathasivam a comis o gravă eroare de judecată, acceptând că
EVM-urile sunt manipulate prin intermediul EVM-urilor și au ordonat
înlocuirea lor într-o manieră etapizată, așa cum a sugerat fostul CEC
Sampath, deoarece a costat 1600 de milioane de rupii în acel moment al
timpului. Această judecată l-a ajutat pe asasinul instituțiilor
democratice (MODI) al psihopaților Bevakoof Jhoothe (BJP) controlat de
la distanță de străinii expulzați din Bene Israel, Tibet, Africa,
bramini chitpavan ai RSS (Rowdy Swayam Sevaks) plini de intoleranță,
ură, furie, gelozie, iluzie, linșarea mafiei 99,9% Toate societățile
trezite aborigene pentru a înghiți cheia principală pentru a înrobi
sistemul judiciar, parlamentul, executivul și mass-media pline de
bramini chitpavan care au impus stăpânire ca blocare, care este o fraudă
și au protestat în întreaga lume pentru a o ridica pentru libertate,
libertate , egalitate
fraternitatea consacrată în Constituție. Omit Shah și Asasinatul
instituțiilor democratice (Modi) sunt proprii consumatori de carne ai
mamei, sunt susținuți de PRESSTITUTE MEDIA.
pot trece ordine pentru desfășurarea alegerilor într-un mod liber și
echitabil, folosind buletinele de vot, după cum urmează 120 de
democrații ale lumii.
ca toți să fie calmi, liniștiți, alertați, atenți și să aibă o
echimitate mintală, cu o înțelegere clară că totul se schimbă!
un bebeluș abia născut este ținut izolat fără ca cineva să comunice cu
copilul, după câteva zile va vorbi și un limbaj natural uman (Prakrit)
cunoscut sub numele de Classical Magahi Magadhi / Classical Chandaso
language / Magadhi Prakrit / Classical Hela Basa (Hela Language) / Pali
clasic, care sunt la fel. Buddha a vorbit în Magadhi. Toate cele 7111 de
limbi și dialecte sunt în afara clasicului Magahi Magadhi. Prin urmare,
toate acestea sunt de natură clasică (Prakrit) ale ființelor umane, la
fel ca toate celelalte specii vii care au propriile limbi naturale
pentru comunicare. 116 limbi sunt traduse de https://translate.google.com
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84) Classical Russian-Классический русский,
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in 29) Classical English,Roman,76) Classical Norwegian-Klassisk norsk,77) Classical Odia (Oriya),78) Classical Pashto- ټولګی پښتو
exact translation as a lesson of this University in one’s mother tongue
to this Google Translation and propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal.
Buddhist Theravada pali Buddha’s own words on an extraordinary new
Stunning anti-ageing breakthrough could see humans live to 150 years old
and allow them to regrow their organs by 2020. and to attain Nibbana
as their Final Goal.
science behind the new technique involves the molecule nicotinamide
adenine dinucleotide (NAD).New technique could see humans live to 150 and regrow organs ‘for the price of a coffee a day’
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
புத்தர்
கேட்டார், “தியானத்தால் நீங்கள் என்ன பெற்றீர்கள்?” என்று அவர்
பதிலளித்தார், “ஒன்றுமில்லை!” “இருப்பினும், புத்தர் சொன்னார், நான்
இழந்ததை நான் கத்துகிறேன்: கோபம், கவலை, மனச்சோர்வு, பாதுகாப்பின்மை,
முதுமை மற்றும் இறப்பு பயம்”
anti-ageing breakthrough could see humans live to 150
Stunning anti-ageing breakthrough could see humans live to 150 and
regenerate organs by 2020 ‘for the price of a coffee a day’ I just want
to live healthy until I am dead. Maybe fall over in a back swing of
golf or while making love etc etc. I do not know since it is the British
news rag called the Mail Online but if true then WTG.
A new technique could see the aging process in humans
reduced by 50 years Researchers from Sydney found mice given the pill
lived ten per cent longer The molecule could also regenerate certain
organs by reprogramming their cells The drug could be available to the
public in five years following human testing
They also said the pill led to a reduction in age-related hair loss, according to The Herald Sun.
praying to Buddha Daily in Theravada pali on an extraordinary new
Stunning anti-ageing breakthrough could see humans live to 150 years old
and allow them to regrow their organs by 2020. and to attain Nibbana As
their Final Goal.
anti-ageing breakthrough could see humans live to 150 and regenerate
organs by 2020 ‘for the price of a coffee a day’ A new technique could
see the aging process in humans reduced by 50 years Researchers from
Sydney found mice given the pill lived ten per cent longer The molecule
could also regenerate certain organs by reprogramming their cells The
drug could be available to the public in five years following human
testing By Charlie Coë For Daily Mail Australia
Professor David Sinclair and researchers from the University of New
South Wales developed the new process, which involves reprogramming
cells.
Sinclair said the technique could allow people to regenerate organs,
and even allow paralysis sufferers to move again, with human trials due
within two years.
same researchers also found they could increase the lifespan of mice by
ten per cent by giving them a vitamin B derivative pill.
extraordinary new anti-ageing technique could see humans live to 150
years old and allow them to regrow their organs by 2020 (stock image)
extraordinary new anti-ageing technique could see humans live to 150
years old and allow them to regrow their organs by 2020 (stock image)
They also said the pill led to a reduction in age-related hair loss,
according to The Herald Sun. Professor Sinclair said he hoped the pill
would be available to the public within
five years and cost the same each day as a cup of coffee.
the professor from the Department of Genetics at Harvard Medical School
warned people not to try to reverse the aging process before the
science has been published or peer reviewed.
Professor David Sinclair (pictured) and researchers from the University
of New South Wales have developed a process, which involves
reprogramming cells
Professor David Sinclair (pictured) and researchers from the University
of New South Wales have developed a process, which involves
reprogramming cells
science behind the new technique involves the molecule nicotinamide
adenine dinucleotide (NAD), which plays a role in generating energy in
the human body.
Sinclair, who is using his own molecule to reduce the aging process,
said his biological age has dropped by 24 years after taking the pill.
professor also said his sister-in-law was now fertile again after
taking the treatment, despite having started to transition into
menopause in her 40s.
testing is due to begin in 2020, and Professor Sinclair said he hoped
the pill would be available to the public within five years and cost the
same each day as a cup of coffee (stock image)
testing is due to begin in 2020, and Professor Sinclair said he hoped
the pill would be available to the public within five years and cost the
same each day as a cup of coffee (stock image)
Complete list of names of Covid-19
peoples’ deaths, cases, and those who have recovered which is not
there and Haox was not demanded by WHO, UNO, THE SUPREME COURTS OF THE
WORLD, GOVERNMENTS OF THE WORLD,PARLIAMENTS OF THE WORLD, ALL MEDIAS OF
THE WORLD, ALL ELECTION COMMISSIONS OF THE WORLD who declared death
sentence to 938,375 people house arrested Coronavirus Cases: 29,714,359 Recovered:21,522,438 plus 7,811,461,951 Current World Population with reference to https://srv1.worldometers.
governments till the curfew like lockdown is lifted and normalcy is
retained in where 99.9% Awakened Aboriginal Societies have decided to
move freely without caring CURFEW LIKE LOCKDOWNS’saying ‘NO TO\ VACCINATIONS’.
have no right to interfere with the incoming and out goeing breadth of
all living and non living sentient and non-sentient beings.
make their voices heard against mandatory vaccinations, mandatory masks,
mandatory anything really. No more curfew like lockdowns, no more
second wave business’.
The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings
and for them to Attain Eternal Peace as Final Goal.
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist)
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch
BUDDHA WAS NOT A GOD. HE NEVER CLAIMED TO BE A GOD. HE NEVER CLAIMED TO
BE A SON OF GOD. HE NEVER CLAIMED TO BE A MESSENGER OF GOD.
coronavirus is a ‘hoax’ ‘NO MORE CURFEW LIKE LOCKDOWNS’ ‘NO TO
VACCINATIONS’. ‘SMILES NOT MASKS’ ‘NO SOCIAL DISTANCING’ ‘UNITE FOR
FREEDOM’ ‘NO TO GOVERNMENT LIES’ ‘MASKS REDUCE IMMUNITY’ and
‘MASKSINCREASE INFECTION RISK’ Despite 902,315 Deaths:in the WORLD from COVID-19, it was ‘FAKE SCIENCE’ and Covid-19 can be compared to a ‘BAD FLU’’
HOAX’. The racist and the chitpavan brahmin casteist leaders of
executive, parliament, judiciary, election commission, media are spared
by the fraud COVID-19 even though they crossed 60 years of age. They are
free from lockdown, wearing masks etc.,
Awakened People with Awareness have come together to make their voices
heard against mandatory vaccinations, mandatory masks, mandatory
anything really. No more curfew like lockdowns, no more second wave
business’.
E-filing in the Supreme Judicial Court Clerk’s Office for the Commonwealth
COVID-19 coronavirus is a ‘hoax’
Aboriginal Awakened Societies of the world are aware that COVID-19
coronavirus is a ‘hoax’ and a fraud. There will be protests all over the
world in social media and protesters gathering to claim coronavirus is a
‘hoax’
non-cooperation movement for ‘NO MORE CURFEW LIKE LOCKDOWNS’ ‘NO TO
VACCINATIONS’. ‘SMILES NOT MASKS’ ‘NO SOCIAL DISTANCING’
Deaths:in the WORLD from COVID-19, it was ‘FAKE SCIENCE’ and Covid-19 can be compared to a ‘BAD FLU’’
have come together to make their voices heard against mandatory
vaccinations, mandatory masks, mandatory anything really.
No more curfew like lockdowns, ‘No more second wave business’.
MATTER OF LOST FREEDOM FROM MARCH 2020 TO VISIT OUR DAUGHTER, SON-IN-LAW
AND TWO GRANDSONS RESIDING AT WEST TAMBARAM, CHENNAI. WE ARE ALL HAVING
GOOD HEALTH CONDITION. WE USED TO DRIVE IN CAR TO MEET THEM IN CHENNAI.
OUR SON, DAUGHTER-IN-LAW AND TWO GRANDSONS RESIDING IN USA. DUE TO OUR
GOOD HEALTH CONDITION WE USED TO VISIT TO MEET THEM IN USA. LIKEWISE
THEY WERE ALSO FREE TO MEET US.
JAGATHEESAN CHANDRASEKHARAN….
Judicial Court Clerk’s Office for the Commonwealth and all SUPREME
COURTS OF THE WORLD, ALL GOVERNMENTS OF THE WORLD, ALL PARLIAMENTS OF
THE WORLD, ALL MEDIA OF THE WORLD, ALL ELECTION COMMISSIONS OF THE WORLD
from the ruling races and castes who have imposed curfew like lock down
in the name of The coronavirus may not have originated at a Wuhan wet
market last year but 1,000 miles away in 2012 — deep in a Chinese
mineshaft where workers came down with a mysterious, pneumonia-like
illness after being exposed to bats. with reference to https://nypost.com/2020/08/15/
SUPREME COURTS OF THE WORLD, GOVERNMENTS OF THE WORLD, PARLIAMENTS OF
THE WORLD, (E) ALL MEDIAS OF THE WORLD (F) ALL ELECTION COMMISSIONS OF
THE WORLD declared death sentence to 938,375 people house arrested Coronavirus Cases: 29,714,359 Recovered:21,522,438 plus 7,811,461,951 Current World Population with reference to https://srv1.worldometers.
just 0.1% racists and upper casteists and the business communities for
their selfish ends punish people with awareness and awakenness ?
May all the following be relieved from the clutches of the rulers
PUSHING FEAR AND IGNORING SCIENCE who have won elections by tampering
the EVMs/VVPATs;
Best Administration to Discover Awakened One with Awareness Universe for welfare, happiness and peace for all societies.
ex CJI Sathasivam committed a grave error of judgement by agreeing that
the EVMs are being tampered through EVMs and ordered for their
replacement in a phased manner as suggested by the ex CEC Sampath
because it cost Rs 1600 crore at that point of time . This judgement
helped Murderer of democratic institutions (MODI) of Bevakoof Jhoothe
Psychopaths (BJP) remotely controlled by the foreigners kicked out from
Bene Israel, Tibet, Africa chitpavan brahmins of RSS (Rowdy Swayam
Sevaks) full of intolerance, hatred, anger, jealousy, delusion, mob
lynching 99.9% All Aboriginal Awakened Societies to gobble the Master
Key to enslave Judiciary, Parliament, Executive, Media full of chitpavan
brahmins who have imposed curfew like lockdown which is fraud and
protested all over the world to lift it for liberty, freedom, equality
and fraternity enshrined in the Constitution. Omit Shah and the Murderer
of democratic institutions.(Modi) are own mother’s flesh eaters are
supported by the the PRESSTITUTE MEDIA.
be passed to conduct elections in free and fair manner by using ballot
papers as followed by 120 democracies of the world.Till then
Non-cooperation and disobedience movement against all governments till
the curfew like lockdown is lifted and normalcy is retained.
in the environment this year (tons)
diseases in the USA today
programs in the USA today
diseases this year
a safe drinking water source
the holy result of this seal which I surrender to the noble beads, may
this life be a favor for the benefit of my life, for the benefit of
rehabilitation and for the benefit of my life and to return from all
sorrows to this Gautama Buddhism.
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit/Classical Hela Basa (Hela Language)/Classical Pali which are the same. Buddha spoke in Magadhi. All the 7111 languages and dialects are off shoot of Classical
Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of
Human Beings, just like all other living spieces have their own
naturallanguages for communication. 116 languages are translated by https://translate.google.com
https://nypost.com/2020/08/15/
https://www.tasnimnews.com/en/
“https://i2-prod.mirror.co.uk/
data-observed=”false”
data-init=”true”>https://
https://summit.news/2020/03/
https://www.irishtimes.com/
gjengi eksakt oversettelse som en leksjon av dette universitetet på
morsmålet til denne Google-oversettelsen og forplantningen, gir rett til
å bli en Stream Enterer (Sottapanna) og å oppnå Eternal Bliss som et
endelig mål.
buddhist Theravada pali Buddhas egne ord om et ekstraordinært nytt
imponerende anti-aldringsgjennombrudd kunne se mennesker leve til 150 år
og tillate dem å vokse organene sine innen 2020. og å oppnå Nibbana som
sitt endelige mål.
bak den nye teknikken involverer molekylet nikotinamid
adenindinukleotid (NAD). Ny teknikk kunne se at mennesker lever til 150
og vokser organer ‘til prisen for en kaffe om dagen’
gjennombrudd mot aldring kan få mennesker til å leve opp til 150 og
regenerere organer innen 2020 ‘for prisen på en kaffe om dagen’
vil bare leve sunt til jeg er død. Kanskje faller over i en sving av
golf eller mens du elsker hverandre osv. Jeg vet ikke siden det er den
britiske nyhetsfilten Mail Online, men hvis det er sant, så WTG.
ny teknikk kunne se at aldringsprosessen hos mennesker ble redusert med
50 år. Forskere fra Sydney fant at mus gitt pillen levd ti prosent
lenger. Molekylet kunne også regenerere visse organer ved å
omprogrammere cellene. Legemidlet kan være tilgjengelig for publikum om
fem år etter menneskelig testing
med å be til Buddha Daily i Theravada pali om et ekstraordinært nytt
fantastisk anti-aldringsgjennombrudd, kunne se mennesker leve til 150 år
og tillate dem å vokse organene sine innen 2020. og å oppnå Nibbana som
sitt endelige mål.
gjennombrudd mot aldring kan få mennesker til å leve opp til 150 og
regenerere organer innen 2020 ‘for prisen på en kaffe om dagen’. En ny
teknikk kunne se at aldringsprosessen hos mennesker ble redusert med 50
år. prosent lenger Molekylet kan også regenerere visse organer ved å
omprogrammere cellene. Legemidlet kan være tilgjengelig for publikum om
fem år etter menneskelig testing Av Charlie Coë For Daily Mail Australia
David Sinclair og forskere fra University of New South Wales utviklet
den nye prosessen, som innebærer omprogrammering av celler.
Sinclair sa at teknikken kunne gjøre det mulig for folk å regenerere
organer, og til og med la lammende røre seg igjen, med forsøk på
mennesker innen to år.
ekstraordinær ny anti-aldringsteknikk kan se at mennesker lever til 150
år og lar dem vokse organene sine innen 2020 (arkivbilde)
ekstraordinær ny anti-aldringsteknikk kunne se mennesker leve til 150
år og tillate dem å vokse organene sine innen 2020 (lagerbilde) De sa
også at pillen førte til en reduksjon i aldersrelatert hårtap, ifølge
The Herald Sun. Professor Sinclair sa at han håpet pillen ville være
tilgjengelig for publikum innen fem år og kostet det samme hver dag som
en kopp kaffe.
professoren fra Institutt for genetikk ved Harvard Medical School
advarte folk om ikke å prøve å reversere aldringsprosessen før
vitenskapen er publisert eller fagfellevurdert.
David Sinclair (bildet) og forskere fra University of New South Wales
har utviklet en prosess som involverer omprogrammering av celler
New South Wales har utviklet en prosess som involverer omprogrammering
av celler
bak den nye teknikken involverer molekylet nikotinamid adenin
dinukleotid (NAD), som spiller en rolle i å generere energi i
menneskekroppen.
Sinclair, som bruker sitt eget molekyl for å redusere
aldringsprosessen, sa at hans biologiske alder har sunket med 24 år
etter at han hadde tatt pillen.
sa også at svigerinnen nå var fruktbar igjen etter å ha tatt
behandlingen, til tross for at han hadde begynt å gå over i
overgangsalderen i 40-årene.
testing skal begynne i 2020, og professor Sinclair sa at han håpet
pillen ville være tilgjengelig for publikum innen fem år og koste det
samme hver dag som en kopp kaffe (arkivbilde)
testing skal begynne i 2020, og professor Sinclair sa at han håpet
pillen ville være tilgjengelig for publikum innen fem år og koste det
samme hver dag som en kopp kaffe (arkivbilde)
eller kommenter denne artikkelen: Ny teknikk kan se at mennesker lever
til 150 og vokser organer ‘til prisen for en kaffe om dagen’Kan du be
til Buddha eller bodhisattva bidra til å forlenge levetiden? (GDD-1149)
DVD
liste over navn på Covid-19-folks dødsfall, tilfeller og de som har
kommet seg som ikke er der, og Haox ble ikke krevd av WHO, UNO, DE
ØVERSTE RETTENE I VERDEN, VERDENSREGJERINGER, PARLAMENTENE I VERDEN,
ALLE MIDLER I VERDEN, ALLE VALGKOMMISJONER I VERDEN som erklærte dødsdom
for 938 375 personer arrestert Coronavirus Saker: 29 714 359
Gjenopprettet: 21 522 438 pluss 7 811 461 951 Gjeldende
verdensbefolkning med referanse til https://srv1.worldometers.info/ Sist oppdatert: september 16, 2020, 00:16 GMT uten noen prøveperiode
og ulydighetsbevegelse mot alle regjeringer til portforbudet som låsing
oppheves og normaliteten opprettholdes der 99,9% Oppvåkne opprinnelige
samfunn har bestemt seg for å bevege seg fritt uten å bry seg.
ha på seg ‘SMILES NOT MASKS’ -Regulering Rasister og kasteister har
ingen rett til å forstyrre den innkommende og utgående bredden til alle
levende og ikke-levende sentiente og ikke-sentiente vesener.
9% Awakened People with Awareness har kommet sammen for å gjøre
stemmene hørt mot obligatoriske vaksinasjoner, obligatoriske masker,
obligatorisk noe egentlig. Ikke mer portforbud som lockdowns, ikke mer
second wave business ’.
of Awakened One with Awareness Universe (DAOAU) for velferd, lykke,
fred for alle sansende og ikke-sansende vesener og for dem å oppnå evig
fred som endelig mål.
coronavirus er et ‘hoax’ ‘NO MORE CURFEW LIKE LOCKDOWNS’ ‘NO TO
VACCINATIONS’. ‘SMILES NOT MASKS’ ‘NO SOCIAL DISTANCING’ ‘UNITE FOR
FREEDOM’ ‘NO TO GOVERNMENT LIES’ ‘MASKS REDUCE IMMUNITY’ og
‘MASKSINCREASE INFECTION RISK’ Til tross for 902 315 Dødsfall: I VERDEN
fra COVID-19 var det ‘FAKE SCIEN og Covid-19 kan sammenlignes med en
‘DÅRLIG influensa’ ‘
HOAX’. De rasistiske og chitpavan brahmin-kasteistlederne for utøvende,
parlament, rettsvesen, valgkommisjon, media blir spart av svindelen
COVID-19 selv om de passerte 60 år. De er fri for låsing, iført masker
etc.,
Cases: 19.845.810 Dødsfall: 902.315 Gjenopprettet: 19.845.810 pluss
7811.202.173 Nåværende verdensbefolkning med referanse til https://srv1.worldometers.info/ Sist oppdatert: Sist oppdatert: 9. september 2020, 09:35 GMT uten noen prøve ‘
Awakened People with Awareness har kommet sammen for å gjøre deres
stemmer hørt mot obligatoriske vaksinasjoner, obligatoriske masker,
obligatorisk noe egentlig. Ikke mer portforbud som lockdowns, ikke mer
second wave business ’.
Alle Aboriginal Awakened Societies of the world er klar over at
COVID-19 coronavirus er en ‘hoax’ og en svindel. Det vil være protester
over hele verden i sosiale medier, og demonstranter som samles for å
hevde at coronavirus er en ‘hoax’
er en ikke-samarbeidsbevegelse for ‘NO MORE CURFEW LIKE LOCKDOWNS’ ‘NO
TO VACCINATIONS’. ‘SMILES NOT MASKS’ ‘NO SOCIAL DISTANCING’
SPØRSMÅLET FOR TAPT FRIHET FRA MARS 2020 FOR Å BESØKE VÅRE Datter,
svigersønn og to barnebarn bosatt på WEST TAMBARAM, CHENNAI. Vi har alle
gode helseforhold. VI BRUKTE Å KJØRE I BIL FOR Å MØTE DEM I CHENNAI.
VÅR Sønn, svigerdatter og to barnebarn bosatt i USA. På grunn av vår
gode helsevilkår brukte vi til å møte dem i USA. SOM LIKE VIS DE OGSÅ
FRI Å MØTE OSS.
kontorist for Commonwealth og alle HØYRE RETTER I VERDEN, ALLE
REGERINGER I VERDEN, ALLE PARLAMENTER I VERDEN, ALLE MEDIER I VERDEN,
ALLE VALGKOMMISJONER I VERDEN
fra de herskende raser og kaster som har pålagt portforbud som å låse
seg ned i navnet på coronavirus, kan ikke ha sitt utspring i et vått
marked i Wuhan i fjor, men 1000 miles unna i 2012 - dypt inne i en
kinesisk mineshaft der arbeidere kom ned med en mystisk ,
lungebetennelseslignende sykdom etter å ha blitt utsatt for flaggermus.
med henvisning til https://nypost.com/2020/08/15/covid-19-first-appeared-in-chinese-miners-in-2012-scientists/
HØYSTE RETTER, VERDENS REGJERINGER, PARLAMENTENE I VERDEN, (E) ALLE
MEDIER I VERDEN (F) ALLE VALGKOMMISJONER I VERDEN erklærte dødsdom til
938 375 personer husarresterte Coronavirus Saker: 29 714 359
Gjenopprettet: 21 522 438 7,811,461,951 Nåværende verdensbefolkning med
referanse til https://srv1.worldometers.info/ Sist oppdatert: 16. september 2020, 00:16 GMT uten noen prøve
skal bare 0,1% rasister og øvre kastister og næringslivet for deres
egoistiske formål straffe mennesker med bevissthet og oppvåkning?
alt det følgende bli løst fra klørne til herskerne PUSHING Fear AND
IGNORING SCIENCE som har vunnet valg ved å tukle EVMs / VVPAT;
CJI Sathasivam begikk en alvorlig domsfeil ved å være enig i at EVM-ene
ble tuklet gjennom EVM-er og beordret til utskifting på en trinnvis
måte som antydet av den tidligere CEC Sampath fordi det kostet 1600
kroner på det tidspunktet. Denne dommen hjalp Morderen av demokratiske
institusjoner (MODI) av Bevakoof Jhoothe Psychopaths (BJP) eksternt
kontrollert av utlendinger sparket ut fra Bene Israel, Tibet, Afrika
chitpavan brahminer av RSS (Rowdy Swayam Sevaks) fulle av intoleranse,
hat, sinne, sjalusi, vrangforestilling, mobber lynchering 99,9% Alle
aboriginal Awakened Societies for å sluke hovednøkkelen for å trelle
dommer, parlament, leder, media fulle av chitpavan brahminer som har
pålagt portforbud som lockdown som er svindel og protesterte over hele
verden for å løfte den for frihet, frihet , likestilling og brorskap
nedfelt i grunnloven. Utelat Shah og morderen av demokratiske
institusjoner. (Modi) er egen mors kjøtteter, støttet av PRESSTITUTE
MEDIA.
en nettopp født baby blir isolert uten at noen kommuniserer med babyen,
vil den etter noen dager snakke og menneskets naturlige (Prakrit) språk
kjent som Classical Magahi Magadhi / Classical Chandaso language /
Magadhi Prakrit / Classical Hela Basa (Hela Language) / Klassisk Pali
som er den samme. Buddha snakket i Magadhi. Alle 7111 språk og dialekter
er utenfor skyte av Klassisk Magahi Magadhi. Derfor er alle klassiske i
naturen (Prakrit) av mennesker, akkurat som alle andre levende stykker
har sine egne naturlige språk for kommunikasjon. 116 språk er oversatt
av https://translate.google.com
episode of the BASE Jumping Diary! Still 2011, still Norway, still no
camera of my own and still a borrowed rig after I smacked my own on a
previous jump! This time we are up to jump Buddha! A 160 meter positive
slider down cliff! Quite technical and quite intense! Beautiful little
thing
Jesus I miss Norway!!!heaps for the support! I’m really glad most of you like watching these
small outtakes of my life, just as much as I enjoy making them
episode of the BASE Jumping Diary! Still 2011, still Norway, still no
camera of my own and still a borrowed rig after I smacked my own on a
previous jump…
ଗୁଗୁଲ୍ ଅନୁବାଦରେ ଏକ ମାତୃଭାଷାରେ ଏହି ବିଶ୍ୱବିଦ୍ୟାଳୟର ଶିକ୍ଷା ଭାବରେ ସଠିକ୍
ଅନୁବାଦ ପ୍ରଦାନ କରିବା ଏବଂ ଷ୍ଟ୍ରିମ୍ ଏଣ୍ଟର୍ (ସୋଟାପାନନା) ହେବା ଏବଂ ଅନ୍ତିମ
ଲକ୍ଷ୍ୟ ଭାବରେ ଅନନ୍ତ ସୁଖ ପାଇବା ପାଇଁ ଅଧିକାର |
ଉପରେ ଦ Daily ନିକ ବ h ଦ୍ଧ ଥେରାବଡା ପାଲି ବୁଦ୍ଧଙ୍କ ନିଜସ୍ୱ ଶବ୍ଦ ମଣିଷକୁ 150
ବର୍ଷ ବଞ୍ଚିଥିବାର ଦେଖିପାରେ ଏବଂ 2020 ସୁଦ୍ଧା ସେମାନଙ୍କୁ ସେମାନଙ୍କର ଅଙ୍ଗକୁ ପୁନ
row ନିୟନ୍ତ୍ରଣ କରିବାକୁ ଅନୁମତି ଦେବ ଏବଂ ନିବାନାକୁ ସେମାନଙ୍କର ଶେଷ ଲକ୍ଷ୍ୟ ଭାବରେ
ପହଞ୍ଚାଇବ |
ଆଡେନାଇନ ଡାଇନୁକ୍ଲୋଟାଇଡ୍ (NAD) ଅନ୍ତର୍ଭୁକ୍ତ | ନୂତନ କ technique ଶଳ ମଣିଷକୁ
150 ପର୍ଯ୍ୟନ୍ତ ବ live ୍ଚାଇପାରେ ଏବଂ ଅଙ୍ଗକୁ ‘ଦିନକୁ କଫିର ମୂଲ୍ୟ ପାଇଁ’
ଦେଖିପାରେ |
ଲୋକମାନଙ୍କୁ ବାହାରକୁ ଯିବାକୁ ଏବଂ NAD ପୂର୍ବପୁରୁଷମାନଙ୍କୁ ନେବାକୁ ପରାମର୍ଶ
ଦେଉନାହୁଁ କାରଣ ସେମାନେ ଏପର୍ଯ୍ୟନ୍ତ ସୁରକ୍ଷା ପାଇଁ ଆନୁଷ୍ଠାନିକ ଭାବରେ ପରୀକ୍ଷା
କରିନାହାଁନ୍ତି।’
ଆଣ୍ଟି-ଏଜିଙ୍ଗ୍ ସଫଳତା ମଣିଷକୁ 150 ପର୍ଯ୍ୟନ୍ତ ବଞ୍ଚିପାରେ ଏବଂ 2020 ସୁଦ୍ଧା
‘ଦିନକୁ କଫି ମୂଲ୍ୟ ପାଇଁ’ ଅଙ୍ଗଗୁଡ଼ିକୁ ପୁନ ener ନିର୍ମାଣ କରିପାରିବ |
ମରିବା ପର୍ଯ୍ୟନ୍ତ ମୁଁ ସୁସ୍ଥ ରହିବାକୁ ଚାହେଁ | ବୋଧହୁଏ ଗଲ୍ଫର ଏକ ବ୍ୟାକ୍
ସୁଇଙ୍ଗରେ କିମ୍ବା ପ୍ରେମ ଇତ୍ୟାଦି ତିଆରି କରିବା ସମୟରେ ପଡିପାରେ ମୁଁ ଜାଣେ ନାହିଁ
ଯେହେତୁ ଏହା ବ୍ରିଟିଶ୍ ନ୍ୟୁଜ୍ ରାଗ ଅଟେ ଯାହାକୁ ମେଲ୍ ଅନ୍ଲାଇନ୍ କୁହାଯାଏ କିନ୍ତୁ
ଯଦି ସତ ତେବେ WTG |
ନୂତନ କ que ଶଳ ମଣିଷର ବାର୍ଦ୍ଧକ୍ୟ ପ୍ରକ୍ରିୟାକୁ 50 ବର୍ଷ ହ୍ରାସ କରିପାରେ ବୋଲି
ସିଡନୀରୁ ଅନୁସନ୍ଧାନକାରୀମାନେ ଜାଣିବାକୁ ପାଇଲେ ଯେ ବଟିକା ଦଶ ପ୍ରତିଶତ ଅଧିକ
ବଞ୍ଚିଛି। ମାନବ ପରୀକ୍ଷା
ପାଲିରେ ବୁଦ୍ଧ ଦ Daily ନିକଙ୍କୁ ଏକ ଅସାଧାରଣ ନୂତନ ଚମତ୍କାର ଆଣ୍ଟି-ବାର୍ଦ୍ଧକ୍ୟ
ସଫଳତା ଉପରେ ପ୍ରାର୍ଥନା କରିବା ଦ୍ୱାରା ମଣିଷମାନେ 150 ବର୍ଷ ପର୍ଯ୍ୟନ୍ତ
ବଞ୍ଚିପାରିବେ ଏବଂ 2020 ସୁଦ୍ଧା ସେମାନଙ୍କୁ ସେମାନଙ୍କର ଅଙ୍ଗକୁ ପୁନ row ନିୟନ୍ତ୍ରଣ
କରିବାକୁ ଅନୁମତି ଦେବେ ଏବଂ ନିବାନାକୁ ସେମାନଙ୍କର ଶେଷ ଲକ୍ଷ୍ୟ ଭାବରେ ପ୍ରାପ୍ତ
କରିବେ |
ଆଣ୍ଟି-ଏଜିଙ୍ଗ୍ ସଫଳତା ମଣିଷକୁ 150 ପର୍ଯ୍ୟନ୍ତ ବଞ୍ଚିବାକୁ ଏବଂ 2020 ସୁଦ୍ଧା
ଅଙ୍ଗକୁ ପୁନ ener ନିର୍ମାଣ କରିବାକୁ ଦେଖିପାରେ ‘ଦିନକୁ କଫି ମୂଲ୍ୟରେ’ ଏକ ନୂତନ କ
techni ଶଳ ମଣିଷର ବାର୍ଦ୍ଧକ୍ୟ ପ୍ରକ୍ରିୟାକୁ 50 ବର୍ଷ ହ୍ରାସ କରିପାରେ ବୋଲି
ସିଡନୀରୁ ଅନୁସନ୍ଧାନକାରୀମାନେ ବଟିକା ଦଶଟି ବଞ୍ଚିଥିବା ମୂଷା ପାଇଲେ। ଶତକଡା ଅଧିକ
ଅଣୁ ଏହି କୋଷଗୁଡ଼ିକୁ ପୁନ repr ପ୍ରୋଗ୍ରାମ କରି କିଛି ଅଙ୍ଗକୁ ପୁନ ener ନିର୍ମାଣ
କରିପାରେ | ମାନବ ପରୀକ୍ଷା ପରେ ଚାର୍ଲି କୋ ë ଦ୍ୱାରା ଡେଲି ମେଲ ଅଷ୍ଟ୍ରେଲିଆ ପାଇଁ
ଏହି drug ଷଧ ଜନସାଧାରଣଙ୍କ ପାଇଁ ପାଞ୍ଚ ବର୍ଷ ମଧ୍ୟରେ ଉପଲବ୍ଧ ହୋଇପାରେ |
ଅସାଧାରଣ ନୂତନ ଆଣ୍ଟି-ବାର୍ଦ୍ଧକ୍ୟ କ techni ଶଳ ମଣିଷକୁ 150 ବର୍ଷ ପର୍ଯ୍ୟନ୍ତ
ବଞ୍ଚିଥିବାର ଦେଖିପାରେ ଏବଂ ସେମାନଙ୍କୁ 2020 ସୁଦ୍ଧା ସେମାନଙ୍କର ଅଙ୍ଗକୁ ପୁନ row
ନିର୍ମାଣ କରିବାକୁ ଅନୁମତି ଦେଇପାରେ |
ପ୍ରଫେସର ଡେଭିଡ ସିନ୍କ୍ଲେୟାର ଏବଂ ନ୍ୟୁ ସାଉଥ ୱେଲ୍ସ ବିଶ୍ୱବିଦ୍ୟାଳୟର
ଅନୁସନ୍ଧାନକାରୀମାନେ ଏହି ନୂତନ ପ୍ରକ୍ରିୟାକୁ ବିକଶିତ କରିଥିଲେ, ଯେଉଁଥିରେ
କୋଷଗୁଡ଼ିକର ପୁନ repr ପ୍ରୋଗ୍ରାମିଂ ଅନ୍ତର୍ଭୁକ୍ତ ଥିଲା |
ସିନ୍କ୍ଲେୟାର କହିଛନ୍ତି ଯେ ଏହି କ que ଶଳ ଲୋକମାନଙ୍କୁ ଅଙ୍ଗଗୁଡ଼ିକୁ ପୁନ ate
ନିର୍ମାଣ କରିବାକୁ ଅନୁମତି ଦେଇପାରେ ଏବଂ ଦୁଇ ବର୍ଷ ମଧ୍ୟରେ ମାନବ ପରୀକ୍ଷା ସହିତ
ପକ୍ଷାଘାତ ରୋଗୀଙ୍କୁ ପୁନର୍ବାର ଗତି କରିବାକୁ ମଧ୍ୟ ଅନୁମତି ଦେଇପାରେ।
ଅନୁସନ୍ଧାନକାରୀମାନେ ଏହା ମଧ୍ୟ ଜାଣିବାକୁ ପାଇଲେ ଯେ ସେମାନେ ଭିଟାମିନ୍ ବି
ଡେରିଭେଟିଭ୍ ବଟିକା ଦେଇ ମୂଷାଙ୍କ ଆୟୁ ଦଶ ପ୍ରତିଶତ ବୃଦ୍ଧି କରିପାରିବେ।
ଅସାଧାରଣ ନୂତନ ଆଣ୍ଟି-ଏଜିଂ କ techni ଶଳ ମଣିଷକୁ 150 ବର୍ଷ ପର୍ଯ୍ୟନ୍ତ ବଞ୍ଚିବାର
ଦେଖିପାରେ ଏବଂ ସେମାନଙ୍କୁ 2020 ସୁଦ୍ଧା ସେମାନଙ୍କର ଅଙ୍ଗକୁ ପୁନ row ନିର୍ମାଣ
କରିବାକୁ ଅନୁମତି ଦେଇପାରେ (ଷ୍ଟକ୍ ଇମେଜ୍)
ଅସାଧାରଣ ନୂତନ ଆଣ୍ଟି-ଏଜିଂ କ techni ଶଳ ମଣିଷକୁ 150 ବର୍ଷ ପର୍ଯ୍ୟନ୍ତ
ବଞ୍ଚିଥିବାର ଦେଖିପାରେ ଏବଂ ସେମାନଙ୍କୁ 2020 ସୁଦ୍ଧା ସେମାନଙ୍କର ଅଙ୍ଗକୁ ପୁନ row
ନିୟନ୍ତ୍ରଣ କରିବାକୁ ଅନୁମତି ଦେଇପାରେ (ଷ୍ଟକ୍ ଇମେଜ୍) ସେମାନେ ଏହା ମଧ୍ୟ କହିଛନ୍ତି
ଯେ ଏହି ବଟିକା ବୟସ ସମ୍ବନ୍ଧୀୟ କେଶ loss ଡିବାରେ ହ୍ରାସ କରିଛି। ପ୍ରଫେସର
ସିନ୍କ୍ଲେୟାର କହିଛନ୍ତି ଯେ ସେ ଆଶା କରିଛନ୍ତି ଯେ ଏହି ବଟିକା ପାଞ୍ଚ ବର୍ଷ ମଧ୍ୟରେ
ଜନସାଧାରଣଙ୍କ ନିକଟରେ ଉପଲବ୍ଧ ହେବ ଏବଂ ପ୍ରତ୍ୟେକ ଦିନ ଏକ କପ୍ କଫି ଭଳି ଖର୍ଚ୍ଚ
ହେବ।
ହାର୍ଭାର୍ଡ ମେଡିକାଲ୍ ସ୍କୁଲର ଜେନେଟିକ୍ସ ବିଭାଗର ପ୍ରଫେସର ଲୋକମାନଙ୍କୁ ବିଜ୍ଞାନ
ପ୍ରକାଶିତ ହେବା ପୂର୍ବରୁ କିମ୍ବା ସାଥି ସମୀକ୍ଷା କରିବା ପୂର୍ବରୁ ବାର୍ଦ୍ଧକ୍ୟ
ପ୍ରକ୍ରିୟାକୁ ଓଲଟାଇବାକୁ ଚେଷ୍ଟା ନକରିବାକୁ ଚେତାବନୀ ଦେଇଛନ୍ତି।
କହିଛନ୍ତି ଯେ ଆମେ ଲୋକମାନଙ୍କୁ ବାହାରକୁ ଯାଇ NAD ପୂର୍ବପୁରୁଷମାନଙ୍କୁ ନେବାକୁ
ପରାମର୍ଶ ଦେଉନାହୁଁ କାରଣ ସେମାନେ ଏପର୍ଯ୍ୟନ୍ତ ସୁରକ୍ଷା ପାଇଁ ପରୀକ୍ଷଣ
କରିନାହାଁନ୍ତି।
ପ୍ରଫେସର ଡେଭିଡ ସିନ୍କ୍ଲେୟାର (ଚିତ୍ରିତ) ଏବଂ ନ୍ୟୁ ସାଉଥ ୱେଲ୍ସ ବିଶ୍ୱବିଦ୍ୟାଳୟର
ଅନୁସନ୍ଧାନକାରୀମାନେ ଏକ ପ୍ରକ୍ରିୟା ପ୍ରସ୍ତୁତ କରିଛନ୍ତି, ଯେଉଁଥିରେ କୋଷଗୁଡ଼ିକର
ପୁନ repr ପ୍ରୋଗ୍ରାମିଂ ଅନ୍ତର୍ଭୁକ୍ତ |
ହାର୍ଭାର୍ଡ ପ୍ରଫେସର ଡେଭିଡ ସିନ୍କ୍ଲେୟାର (ଚିତ୍ରିତ) ଏବଂ ନ୍ୟୁ ସାଉଥ ୱେଲ୍ସ
ବିଶ୍ୱବିଦ୍ୟାଳୟର ଅନୁସନ୍ଧାନକାରୀମାନେ ଏକ ପ୍ରକ୍ରିୟା ପ୍ରସ୍ତୁତ କରିଛନ୍ତି,
ଯେଉଁଥିରେ କୋଷଗୁଡ଼ିକର ପୁନ repr ପ୍ରୋଗ୍ରାମିଂ ଅନ୍ତର୍ଭୁକ୍ତ |
କ que ଶଳ ପଛରେ ଥିବା ବିଜ୍ଞାନରେ ଅଣୁ, ନିକୋଟିନାମାଇଡ୍ ଆଡେନାଇନ୍ ଡିନୁକ୍ଲାଏଟାଇଡ୍
(NAD) ଅନ୍ତର୍ଭୁକ୍ତ, ଯାହା ମାନବ ଶରୀରରେ ଶକ୍ତି ଉତ୍ପାଦନରେ ଏକ ଭୂମିକା ଗ୍ରହଣ
କରିଥାଏ |
ପ୍ରକ୍ରିୟାକୁ ହ୍ରାସ କରିବା ପାଇଁ ନିଜର ଅଣୁ ବ୍ୟବହାର କରୁଥିବା ପ୍ରଫେସର
ସିନ୍କ୍ଲେୟାର କହିଛନ୍ତି ଯେ ବଟିକା ଖାଇବା ପରେ ତାଙ୍କର ଜ ological ବିକ ବୟସ 24
ବର୍ଷ ହ୍ରାସ ପାଇଛି।
କହିଛନ୍ତି ଯେ ତାଙ୍କ ପିତା 79 ବର୍ଷ ଦେ white ଼ ବର୍ଷ ପୂର୍ବେ ଅଣୁ ବ୍ୟବହାର କରିବା
ଆରମ୍ଭ କରିବା ପରେ ଧଳା ପାଣି ରାଫ୍ଟିଙ୍ଗ ଏବଂ ବ୍ୟାକପ୍ୟାକିଂ କରିଥିଲେ।
ଏହା ମଧ୍ୟ କହିଛନ୍ତି ଯେ 40 ବର୍ଷ ବୟସରେ ମେନୋପୋଜରେ ପରିବର୍ତ୍ତନ ଆରମ୍ଭ କରିବା
ସତ୍ତ୍ his େ ତାଙ୍କ ବୋହୂ ଚିକିତ୍ସା ପରେ ପୁନର୍ବାର ଉର୍ବର ହୋଇଥିଲେ।
ପରୀକ୍ଷା 2020 ରେ ଆରମ୍ଭ ହେବ ଏବଂ ପ୍ରଫେସର ସିନ୍କ୍ଲେର୍ କହିଛନ୍ତି ଯେ ସେ ଆଶା
କରିଛନ୍ତି ଯେ ଏହି ବଟିକା ପାଞ୍ଚ ବର୍ଷ ମଧ୍ୟରେ ଜନସାଧାରଣଙ୍କ ପାଇଁ ଉପଲବ୍ଧ ହେବ ଏବଂ
ପ୍ରତ୍ୟେକ ଦିନ ଏକ କପ୍ କଫି (ଷ୍ଟକ୍ ଇମେଜ୍) ସହିତ ସମାନ ହେବ।
ପରୀକ୍ଷା 2020 ରେ ଆରମ୍ଭ ହେବ ଏବଂ ପ୍ରଫେସର ସିନ୍କ୍ଲେର୍ କହିଛନ୍ତି ଯେ ସେ ଆଶା
କରିଛନ୍ତି ଯେ ଏହି ବଟିକା ପାଞ୍ଚ ବର୍ଷ ମଧ୍ୟରେ ଜନସାଧାରଣଙ୍କ ପାଇଁ ଉପଲବ୍ଧ ହେବ ଏବଂ
ପ୍ରତ୍ୟେକ ଦିନ ଏକ କପ୍ କଫି (ଷ୍ଟକ୍ ଇମେଜ୍) ସହିତ ସମାନ ହେବ।
ଆର୍ଟିକିଲରେ ଅଂଶୀଦାର କିମ୍ବା ମନ୍ତବ୍ୟ ଦିଅନ୍ତୁ: ନୂତନ କ techni ଶଳ ମଣିଷକୁ 150
ପର୍ଯ୍ୟନ୍ତ ବଞ୍ଚିବାର ଦେଖିପାରେ ଏବଂ ଅଙ୍ଗକୁ ପୁନ row ନିୟନ୍ତ୍ରଣ କରିପାରିବ ‘ଦିନକୁ
କଫିର ମୂଲ୍ୟ ପାଇଁ’ ବୁଦ୍ଧଙ୍କୁ ପ୍ରାର୍ଥନା କରିବା କିମ୍ବା ବୋଧିସତ୍ତ୍ୱ ଜଣଙ୍କର ଆୟୁ
ବ extend ାଇବାରେ ସାହାଯ୍ୟ କରିପାରିବ କି? (GDD-1149) DVD |
-19 ଲୋକଙ୍କ ମୃତ୍ୟୁ, ମାମଲା, ଏବଂ ଯେଉଁମାନେ ପୁନରୁଦ୍ଧାର କରିଛନ୍ତି ସେମାନଙ୍କ
ନାମର ସମ୍ପୂର୍ଣ୍ଣ ତାଲିକା WHO, UNO, The SUPREME COURTS OF the World,
GOVERNMENTS OF the World, ପାର୍ଲାମେଣ୍ଟସ୍ ଅଫ୍ ୱାର୍ଲ୍ଡ, ୱାର୍ଲ୍ଡର ସମସ୍ତ
ମିଡିଆ, ୱାର୍ଲ୍ଡର ସମସ୍ତ ନିର୍ବାଚନ କମିଶନ ଯିଏ 938,375 ଲୋକଙ୍କୁ ମୃତ୍ୟୁଦଣ୍ଡ
ଘୋଷଣା କରିଥିଲେ କରୋନାଭାଇରସ୍ ମାମଲା: 29,714,359 ପୁନରୁଦ୍ଧାର: 21,522,438 ପ୍ଲସ୍
7,811,461,951 ବର୍ତ୍ତମାନର ବିଶ୍ Pop ଜନସଂଖ୍ୟା https://srv1.worldometers.info/ 16, 2020, 00:16 GMT କ trial ଣସି ପରୀକ୍ଷା ବିନା |
ପରି କର୍ଫ୍ୟୁ ଉଠାଯିବା ପର୍ଯ୍ୟନ୍ତ ଏବଂ ସ୍ୱାଭାବିକତା ବଜାୟ ନହେବା ପର୍ଯ୍ୟନ୍ତ
ସମସ୍ତ ସରକାରଙ୍କ ବିରୋଧରେ ଅଣ-ସହଯୋଗ ଏବଂ ଅବାଧ୍ୟତା ଆନ୍ଦୋଳନ ଯେଉଁଠାରେ 99.9%
ଜାଗ୍ରତ ଆଦିବାସୀ ସମାଜ LOCKDOWNS ର ‘NO TO \ VACCINATIONS’ ଧ୍ୟାନ ନ ଦେଇ ମୁକ୍ତ
ଭାବରେ ଯିବାକୁ ନିଷ୍ପତ୍ତି ନେଇଛନ୍ତି |
NOT MASKS’ ପିନ୍ଧିବା - ଶାସକ ଜାତିଭିତ୍ତିକ ଏବଂ ଜାତିଭିତ୍ତିକ ସମସ୍ତ ଜୀବନ୍ତ ଏବଂ
ଅଣ ଜୀବଜନ୍ତୁ ଏବଂ ଅଣ-ସମ୍ବେଦନଶୀଳ ପ୍ରାଣୀମାନଙ୍କର ଆସୁଥିବା ଏବଂ ବାହାରକୁ ଯିବାରେ
ବାଧା ସୃଷ୍ଟି କରିବାର କ have ଣସି ଅଧିକାର ନାହିଁ |
.9% ଜାଗ୍ରତ ବ୍ୟକ୍ତିମାନେ ଏକତ୍ରିତ ହୋଇ ବାଧ୍ୟତାମୂଳକ ଟୀକାକରଣ, ବାଧ୍ୟତାମୂଳକ
ମାସ୍କ, ବାଧ୍ୟତାମୂଳକ ଜିନିଷ ବିରୁଦ୍ଧରେ ସ୍ୱର ଶୁଣିବାକୁ ଏକତ୍ରିତ ହୋଇଛନ୍ତି |
ଲକଡାଉନ୍ ପରି ଆଉ କର୍ଫ୍ୟୁ ନାହିଁ, ଆଉ ଦ୍ୱିତୀୟ ତରଙ୍ଗ ବ୍ୟବସାୟ ନାହିଁ ’|
ବ୍ରହ୍ମାଣ୍ଡ (DAOAU) ସହିତ ଜାଗ୍ରତ ବ୍ୟକ୍ତିଙ୍କ ଆବିଷ୍କାର, କଲ୍ୟାଣ, ସୁଖ, ସମସ୍ତ
ସମ୍ବେଦନଶୀଳ ଏବଂ ଅଣ-ସମ୍ବେଦନଶୀଳ ଜୀବମାନଙ୍କର ଶାନ୍ତି ଏବଂ ଅନ୍ତିମ ଲକ୍ଷ୍ୟ ଭାବରେ
ଅନନ୍ତ ଶାନ୍ତି ପାଇବା ପାଇଁ |
କରୋନାଭାଇରସ୍ ହେଉଛି ଏକ ‘ପ୍ରତାରଣା’ ‘ଲକ୍କାଉଣ୍ଡସ୍ ପରି ଆଉ କ C ଣସି କର୍ଫେ
ନାହିଁ’ ‘ଭ୍ୟାକ୍ସିନେସନ୍ ନାହିଁ’ | ‘ସ୍ମାଇଲ୍ ମାସ୍କ ନୁହେଁ’ ‘କ S ଣସି ସାମାଜିକ
ବିଭାଜନ ନାହିଁ’ ‘ସ୍ୱାଧୀନତା ପାଇଁ ଏକତା’ ‘ଶାସକ ମିଛକୁ ନା’ ‘ମାସ୍କସ୍ ରିଡ୍ୟୁସ୍
ଇମ୍ୟୁନିଟି’ ଏବଂ ‘ମାସ୍କିନ୍ ଇନ୍ଫେକସନ୍ ରିସ୍କ’ 902,315 ମୃତ୍ୟୁ ସତ୍ତ୍ୱେ, ଏହା
COVID-19I ରେ ଥିଲା। ଏବଂ Covid-19 କୁ ‘BAD FLU’ ସହିତ ତୁଳନା କରାଯାଇପାରେ |
ହୋକ୍ସ’ | କାର୍ଯ୍ୟନିର୍ବାହୀ, ସଂସଦ, ନ୍ୟାୟପାଳିକା, ନିର୍ବାଚନ ଆୟୋଗ, ଗଣମାଧ୍ୟମର
ଜାତିଆଣ ତଥା ଚିତପଭାନ୍ ବ୍ରାହ୍ମଣ ଜାତିବାଦୀ ନେତାମାନେ COVID-19 ଦ୍ୱାରା 60 ବର୍ଷ
ବୟସ ହୋଇଥିଲେ ମଧ୍ୟ ଏଥିରୁ ରକ୍ଷା ପାଇଛନ୍ତି। ସେମାନେ ଲକ୍ଡାଉନ୍, ମାସ୍କ ପିନ୍ଧିବା
ଇତ୍ୟାଦିରୁ ମୁକ୍ତ,
ଜାଗ୍ରତ ବ୍ୟକ୍ତିମାନେ ଏକତ୍ରିତ ହୋଇ ବାଧ୍ୟତାମୂଳକ ଟୀକାକରଣ, ବାଧ୍ୟତାମୂଳକ ମାସ୍କ,
ବାଧ୍ୟତାମୂଳକ କିଛି ବିରୁଦ୍ଧରେ ସ୍ୱର ଶୁଣିବାକୁ ଏକତ୍ରିତ ହୋଇଛନ୍ତି | ଲକଡାଉନ୍ ପରି
ଆଉ କର୍ଫ୍ୟୁ ନାହିଁ, ଆଉ ଦ୍ୱିତୀୟ ତରଙ୍ଗ ବ୍ୟବସାୟ ନାହିଁ ’|
ଦୁନିଆର ସମସ୍ତ ଆଦିବାସୀ ଜାଗ୍ରତ ସମାଜ ଜାଣିଛନ୍ତି ଯେ COVID-19 କରୋନାଭାଇରସ୍ ଏକ
‘ଠକ’ ଏବଂ ଏକ ଠକେଇ | ସୋସିଆଲ ମିଡିଆରେ ସାରା ବିଶ୍ୱରେ ବିକ୍ଷୋଭ ପ୍ରଦର୍ଶନ କରାଯିବ
ଏବଂ କରୋନାଭାଇରସ୍ ଏକ ‘ପ୍ରତାରଣା’ ବୋଲି ଦାବି କରିବାକୁ ଏକତ୍ରିତ ହେବେ।
ପରି ଆଉ କ C ଣସି କର୍ଫ୍ୟୁ ନାହିଁ’ ‘ଭ୍ୟାକ୍ସିନେସନ୍ ନାହିଁ’ ପାଇଁ ଏକ ଅଣ-ସହଯୋଗ
ଆନ୍ଦୋଳନ ଅଛି | ‘ସ୍ମାଇଲ୍ ମାସ୍କ ନୁହେଁ’ ‘କ S ଣସି ସାମାଜିକ ବିଭାଜନ ନାହିଁ’
2020 ରୁ ହଜିଯାଇଥିବା ସ୍ୱାଧୀନତା ବିଷୟରେ, ଆମର ଡେଗର୍, ପୁତ୍ର-ଇନ୍-ଲେ ଏବଂ ଦୁଇ
ଗ୍ରାଣ୍ଡସନ୍ ଚେନ୍ନାଇର ୱେଷ୍ଟ୍ ତାମ୍ବରାମରେ ରହୁଛନ୍ତି | ଆମେ ସମସ୍ତେ ଉତ୍ତମ
ସ୍ୱାସ୍ଥ୍ୟ ଅବସ୍ଥା ଧାରଣ କରୁଛୁ | ଚେନ୍ନାଇରେ ସେମାନଙ୍କୁ ଭେଟିବା ପାଇଁ ଆମେ କାରରେ
ଡ୍ରାଇଭ୍ କରିବା ପାଇଁ ବ୍ୟବହାର କରିଥିଲୁ | ଆମର ପୁଅ, ଡେଗର୍-ଇନ୍-ଲ ଏବଂ
ଯୁକ୍ତରାଷ୍ଟ୍ରରେ ରହୁଥିବା ଦୁଇ ଗ୍ରାଣ୍ଡସନ୍ | ଆମର ଉତ୍ତମ ସ୍ TH ାସ୍ଥ୍ୟ ଅବସ୍ଥା
ପାଇଁ ଆମେ ଯୁକ୍ତରାଷ୍ଟ୍ରରେ ସେମାନଙ୍କୁ ଭେଟିବା ପାଇଁ ବ୍ୟବହାର କରିଥିଲୁ | ସେମାନେ
ଆମକୁ ଭେଟିବା ପାଇଁ ମଧ୍ୟ ମାଗଣା ଥିଲେ |
ପାଇଁ ସର୍ବୋଚ୍ଚ ନ୍ୟାୟିକ କୋର୍ଟ କ୍ଲର୍କଙ୍କ କାର୍ଯ୍ୟାଳୟ ଏବଂ ବିଶ୍ SU ର ସମସ୍ତ
ସୁପ୍ରିମକୋର୍ଟ, ବିଶ୍ ALL ର ସମସ୍ତ ଶାସନ, ଜଗତର ସମସ୍ତ ପାର୍ଲାମେଣ୍ଟସ୍, ୱାର୍ଲ୍ଡର
ସମସ୍ତ ମିଡିଆ, ବିଶ୍ EL ର ସମସ୍ତ ନିର୍ବାଚନ କମିଶନ।
ଜାତି ଏବଂ ଜାତିମାନଙ୍କଠାରୁ ସ୍ୱାଧୀନତା, ଯେଉଁମାନେ କରୋନାଭାଇରସ୍ ନାମରେ ଲକ୍ ଲକ୍
ଭଳି କର୍ଫ୍ୟୁ ଲଗାଇଛନ୍ତି, ତାହା ହୁଏତ ଗତ ବର୍ଷ ୱୁହାନ୍ ଆର୍ଦ୍ର ବଜାରରେ ଉତ୍ପନ୍ନ
ହୋଇନଥିଲା କିନ୍ତୁ 2012 ରେ 1000 ମାଇଲ୍ ଦୂରରେ - ଚାଇନାର ଏକ ଖଣିରେ ଗଭୀର ଯେଉଁଠାରେ
ଶ୍ରମିକମାନେ ରହସ୍ୟମୟ ଭାବରେ ଓହ୍ଲାଇଥିଲେ | ବ୍ୟାଟ୍ସ ସଂସ୍ପର୍ଶରେ ଆସିବା ପରେ
ନିମୋନିଆ ଭଳି ରୋଗ https://nypost.com/2020/08/15/covid-19-first-appeared-in-chinese-miners-in-2012-scientists/
ସର୍ବୋଚ୍ଚ ନ୍ୟାୟାଳୟ, ଜଗତର ଶାସନ, ସଂସଦର ପାର୍ଲାମେଣ୍ଟସ୍, (ଇ) ଜଗତର ସମସ୍ତ
ଗଣମାଧ୍ୟମ (F) ବିଶ୍ E ର ସମସ୍ତ ନିର୍ବାଚନ କମିଶନ ମୃତ୍ୟୁଦଣ୍ଡ ଘୋଷଣା କରିଛନ୍ତି
938,375 ଲୋକ ଗିରଫ କରୋନାଭାଇରସ୍ ମାମଲା: 29,714,359 7,811,461,951 https://srv1.worldometers.info/ ରେଫରେନ୍ସ ସହିତ ସାମ୍ପ୍ରତିକ ବିଶ୍ୱ ଜନସଂଖ୍ୟା | ଶେଷ ଅଦ୍ୟତନ: ସେପ୍ଟେମ୍ବର 16, 2020, 00:16 GMT କ trial ଣସି ପରୀକ୍ଷା ବିନା
କେବଳ 0.1% ଜାତିବାଦୀ ଏବଂ ଉଚ୍ଚ ଜାତିବାଦୀ ଏବଂ ବ୍ୟବସାୟ ସମ୍ପ୍ରଦାୟ ସେମାନଙ୍କର
ସ୍ୱାର୍ଥପର ଉଦ୍ଦେଶ୍ୟ ପାଇଁ ଲୋକଙ୍କୁ ସଚେତନତା ଏବଂ ଜାଗରଣ ସହିତ ଦଣ୍ଡିତ କରିବା
ଉଚିତ୍?
ମାଧ୍ୟମରେ ଇଭିଏମ୍ ଗୁଡିକୁ ଟାମ୍ପରିଂ କରାଯାଉଛି ଏବଂ ପୂର୍ବତନ ସିଇସି ସାମ୍ପାଥଙ୍କ
ପରାମର୍ଶ ଅନୁଯାୟୀ ପର୍ଯ୍ୟାୟକ୍ରମେ ବଦଳାଇବାକୁ ନିର୍ଦ୍ଦେଶ ଦିଆଯାଇଥିବା ବେଳେ
ପୂର୍ବତନ ସିଜେଇ ସାଥିସିଭମ୍ ଏକ ଗୁରୁତ୍ error ପୂର୍ଣ୍ଣ ତ୍ରୁଟି କରିଛନ୍ତି କାରଣ
ସେହି ସମୟରେ ଏହାର ମୂଲ୍ୟ 1600 କୋଟି ଟଙ୍କା ଥିଲା। ଏହି ବିଚାର ବେଭାକୋଫ୍ ଜୋଥୋ
ସାଇକୋପାଥ୍ (ବିଜେପି) ର ଗଣତାନ୍ତ୍ରିକ ଅନୁଷ୍ଠାନ (MODI) କୁ ଦୂରଦୂରାନ୍ତରେ
ନିୟନ୍ତ୍ରିତ ବିଦେଶୀମାନଙ୍କ ଦ୍ୱାରା ବେନେ ଇସ୍ରାଏଲ୍, ତିବ୍ଦତ, ଆଫ୍ରିକା ଚିତପାଭାନ୍
ବ୍ରାହ୍ମଣ ଆରଏସଏସ (ରୋଡି ସ୍ am ାମ ସେଭକ୍ସ) ର ଅସହିଷ୍ଣୁତା, ଘୃଣା, କ୍ରୋଧ, ealous
ର୍ଷାରେ ପରିପୂର୍ଣ୍ଣ କରିବାରେ ସାହାଯ୍ୟ କଲା | ଭ୍ରାନ୍ତି, ମାଓବାଦୀ ଲିଞ୍ଚିଂ 99.9%
ସମସ୍ତ ଆଦିବାସୀ ଜାଗ୍ରତ ସମାଜ ନ୍ୟାୟପାଳିକା, ସଂସଦ, କାର୍ଯ୍ୟନିର୍ବାହୀ, ଚିତପାଭାନ୍
ବ୍ରାହ୍ମଣଙ୍କ ଦ୍ୱାରା ଦାସ ହେବା ପାଇଁ ମାଷ୍ଟର କି କୁ ଗବଲ୍ କରିବା ପାଇଁ ଲକଡାଉନ୍
ଭଳି କର୍ଫ୍ୟୁ ଲାଗୁ କରିଛନ୍ତି ଯାହା ଜାଲିଆତି ଏବଂ ଏହାକୁ ସ୍ୱାଧୀନତା, ସ୍ୱାଧୀନତା
ପାଇଁ ଉଠାଇବା ପାଇଁ ସାରା ବିଶ୍ୱରେ ବିରୋଧ କରିଥିଲେ | , ସମାନତା ଏବଂ ଭ୍ରାତୃଭାବ
ସମ୍ବିଧାନରେ ଅନ୍ତର୍ଭୁକ୍ତ | ଓମିତ୍ ଶାହା ଏବଂ ଗଣତାନ୍ତ୍ରିକ ଅନୁଷ୍ଠାନର ହତ୍ୟାକାରୀ।
(ମୋଦୀ) ନିଜସ୍ୱ ମାତାର ମାଂସ ଭୋଜନକାରୀ PRESSTITUTE ମିଡିଆ ଦ୍ୱାରା ସମର୍ଥିତ |
ଏକ ନୂତନ ଜନ୍ମିତ ଶିଶୁକୁ ଶିଶୁ ସହିତ ଯୋଗାଯୋଗ ନକରି ଅଲଗା ରଖାଯାଏ, କିଛି ଦିନ ପରେ
ଏହା କହିବ ଏବଂ ମାନବ ପ୍ରାକୃତିକ (ପ୍ରାକୃତ) ଭାଷା ଶାସ୍ତ୍ରୀୟ ମାଗାହି ମାଗାଦୀ /
ଶାସ୍ତ୍ରୀୟ ଚାନ୍ଦୋ ଭାଷା / ମାଗାଦୀ ପ୍ରାକୃତ / ଶାସ୍ତ୍ରୀୟ ହେଲା ବାସା (ହେଲା ଭାଷା)
/ ଶାସ୍ତ୍ରୀୟ ପାଲି ଯାହା ସମାନ | ବୁଦ୍ଧ ମାଗାଦୀରେ କଥା ହୋଇଥିଲେ। ସମସ୍ତ 7111
ଭାଷା ଏବଂ ଉପଭାଷା ଶାସ୍ତ୍ରୀୟ ମାଗାହି ମାଗାଡିର ସୁଟ୍ ଅଟେ | ତେଣୁ ସମସ୍ତେ ମାନବ
ବିଙ୍ଗର ପ୍ରକୃତିର ପ୍ରକୃତି (ପ୍ରାକୃତ), ଯେପରି ଅନ୍ୟ ସମସ୍ତ ଜୀବନ୍ତ
ଗୁପ୍ତଚରମାନଙ୍କର ଯୋଗାଯୋଗ ପାଇଁ ସେମାନଙ୍କର ନିଜସ୍ୱ ଭାଷା ଅଛି | 116 ଟି ଭାଷା https://translate.google.com ଦ୍ୱାରା ଅନୁବାଦିତ |
78) Classical Pashto- ټولګی پښتو
تسا بھاګوتو اراهاتو سما
سمبوتاساسhttps://www.youtube.com/watch?v=ABy95341Dto&list=RDCMUCEGaD8NuabazkjMGOyRGHlA&start_radio=1&t=0
چې یو ښه زیږیدلی ماشوم پرته له دې چې ماشوم سره اړیکه ونیسي یو څو ورځې
وروسته به دا خبرې وکړي او انساني طبیعي (پراکرت) ژبه چې کلاسیک مګهي مګادي
/ کلاسیک چنداسو ژبه / مګادي پراکرت / کلاسیک هیلۍ باسا (هیلي ژبه) /
کلاسیک پالي چې ورته دي. بودا په مګدي کې خبرې وکړې. ټولې 111111 ژبې او
بولۍ د کلاسیک مګهي مګهيټي له ډزو لرې دي. له دې امله دا ټول د انسان د
ژوند طبیعت (پراکرت) کې کلاسیک دي ، لکه څنګه چې نور ټول ژوندیان د خبرو
اترو لپاره خپله طبیعي ژبه لري. 116 ژبې د https://translate.google.com لخوا ژباړل شوي
19-بې نظمۍ - ټریکر / https:
//www.washingtontimes.com/https://www.youtube.com/watch?v=ABy95341Dto&list=RDCMUCEGaD8NuabazkjMGOyRGHlA&start_radio=1&t=0
ګوګل ژباړې ته په مورنۍ ژبه کې د دې پوهنتون د درس په توګه دقیقا ژباړه
ورکول د دې ژباړې حق لري چې د سټیم انټریر (سوټاپنا) شي او د وروستي هدف په
توګه د ابدي نعمت لاسته راوړل.
ورځی بودیست توراودا پال بودا پخپله غیر معمولي نوي حیرانونکي عمر لرونکي
پرمختګ باندې خپله کلمه کولی شي انسان وګوري چې عمر یې 150 کاله عمر لري او
دوی ته اجازه ورکوي چې 2020 پورې خپل ارګانونه تنظیم کړي. او د دوی وروستي
هدف په توګه نیببان ترلاسه کول.
نوې تخنیک ترشا ساینس د مالیکول نیکوتینامایډ اډینین ډینوکلیوټایډ (NAD)
برخه لري. نوي تخنیک کولی شي انسان وګوري چې 150 ته ژوند وکړي او اعضاو
تنظیم کړي ‘په ورځ کې د کافي قیمت لپاره’.
یوازې غواړم روغ ژوند وکړم ترڅو چې مړ نه شم. شاید د ګالف شاته یا د مینې
جوړولو په وخت کې راښکته شي. نور نه پوهیږم ځکه چې دا د بریښنالیک خبر رګ
دی چې د میل آنلاین نومیږي مګر که ریښتیا وي نو WTG.
نوې تخنیک کولی شي په انسانانو کې د عمر عمر پروسس د 50 کلونو کمیدو سره
وګوري د سیډني څیړونکو په موږکانو موندلي چې ګولۍ لس سلنه اوږد ژوند کوي
مالیکول کولی شي د خپلو حجرو له سره په منظمولو سره ځینې غړي اعضایه کړي.
بشري ازمونه
توراوډا پالي کې د بودا ورځ کې لمونځ کول په غیر معمولي نوي حیرانونکي عمر
لرونکي ضد پرمختګ کې ممکن انسان وګوري چې عمر یې 150 کاله عمر لري او دوی
ته اجازه ورکوي چې خپل عضله په 2020 کې تنظیم کړي. او د دوی وروستي هدف په
توګه نیببان ترلاسه کول.
عمر لرونکي ضد تعقیبي پرمختګ ممکن وګوري چې انسانان 150 ته ژوند کوي او په
2020 کې د کافي بیه لپاره اعضاو نوي رامینځته کوي ‘یوه نوې تخنیک کولی شي
په انسانانو کې د عمر ضربه پروسه په 50 کلونو کې راټیټ کړي د سیډني څخه
څیړونکو موندلي چې ګولۍ لس ژوندي کړي فیصده اوږد دا مالیکول کولی شي د خپلو
حجرو په بیارغولو سره ځینې اعضاو رامینځته کړي مخدره توکي د انسان ازموینې
وروسته په پنځو کلونو کې خلکو ته چمتو کیدی شي د چارلي کوس لپاره ډیلی میل
استرالیا
عمر ضد غیر معمولي تخنیک کولی شي انسان وګوري چې تر 150 کلنۍ پورې ژوند
کوي او دوی ته اجازه ورکوي تر 2020 پورې خپل ارګانونه تنظیم کړي.
هارورډ پروفیسر ډیویډ سنکلیر او د نوي ساوت ویلز پوهنتون څیړونکو نوې
پروسه رامینځته کړه ، کوم چې د حجرو دوباره رامینځته کول پکې شامل دي.
سنکلیر وویل چې دا تخنیک کولی شي خلکو ته فرصت ورکړي چې اعضاو ته وده
ورکړي ، او حتی د فلج ناروغي ته اجازه ورکوي چې بیرته حرکت وکړي ، په دوه
کلونو کې دننه د انسانانو محاکمې سره.
عمر ضد ضد یو غیر معمولي تخنیک کولی شي انسان وګوري چې تر 150 کلنۍ پورې
ژوند کوي او دوی ته اجازه ورکوي تر 2020 پورې خپل ارګانونه تنظیم کړي (سټاک
عکس)
عمر ضد غیر معمولي تخنیک کولی شي انسان وګوري چې عمر یې 150 کلن وي او دوی
ته اجازه ورکوي تر 2020 پورې خپل ارګانونه تنظیم کړي (سټاک عکس) دوی دا هم
وویل چې ګولۍ د عمر سره د ویښتو له لاسه ورکولو کمیدو لامل شوی ، د هیرالډ
سن په وینا. پروفیسور سنکلیر وویل چې هغه امید لري چې ګولۍ به د پنځو
کلونو په اوږدو کې عامو خلکو ته د لاسرسي وړ وي او هره ورځ د یو کافي کافي
په څیر قیمت ولري.
په هارورډ میډیکل ښوونځي کې د جینیاتیک څانګې پروفیسور خلکو ته خبرداری
ورکړ چې د ساینس د خپریدو یا کتل شوي کتنې دمخه د زړو پروسو په شا مخه کولو
هڅه ونه کړي.
هارورډ پروفیسر ډیویډ سنکلیر (عکس) او د نوي ساوت ویلز پوهنتون څیړونکو
یوه پروسه رامینځته کړې ، چې پکې د حجرو دوباره وده کول شامل دي
یوه پروسه رامینځته کړې ، چې پکې د حجرو دوباره وده کول شامل دي
نوې تخنیک ترشا ساینس کې د مالیکول نیکوتینامایډ اډینین ډینوکلیوټایډ
(NAD) شامل دی ، کوم چې د انسان په بدن کې د انرژي تولید کې رول لوبوي.
سنکلیر ، څوک چې د زاړه پروسې کمولو لپاره د خپل مالیکول کاروي ، وویل چې د
حیاتي عمر د ګولۍ اخیستو وروسته 24 کاله راټیټ شوی.
انسان ازموینه به په 2020 کې پیل شي ، او پروفیسور سنکلیر وویل چې هغه
امید لري چې ګولۍ به د پنځو کلونو په اوږدو کې خلکو ته چمتو شي او هره ورځ د
یو کافي کافي په څیر قیمت ولري (سټاک عکس)
انسان ازموینه به په 2020 کې پیل شي ، او پروفیسور سنکلیر وویل چې هغه
امید لري چې ګولۍ به د پنځو کلونو په اوږدو کې خلکو ته چمتو شي او هره ورځ د
یو کافي کافي په څیر قیمت ولري (سټاک عکس)
دې مقاله کې شریک کړئ یا نظر ورکړئ: نوې تخنیک کولی شي انسانان وګوري چې
150 ته ژوند کوي او اعضاو تنظیموي ’د یوې ورځې د کافي بیه لپاره؟ ایا بودا
ته دعا کولی شي یا بودیستوا د چا د عمر اوږدولو کې مرسته کولی شي؟
(GDD-1149) DVD
کوویډ - 19 خلکو مړینو ، قضیو ، او هغو کسانو بشپړ نوملړ بشپړ شوي چې
بیرته ندي رسیدلي کوم چې شتون نلري او هاکس د نړیوال روغتیا سازمان ، UNO
لخوا نه غوښتل شوی و ، د نړۍ سوپرټیم محکمې ، د نړۍ حکومتونو ، پارلماني
غړو ، د نړۍ ټول میډیاز ، د نړۍ ټول ټاکنې کمیونیز چې د 938،375 خلکو لپاره
د مرګ سزا اعالن کړه کورونیوس قضیې: 29،714،359 نیول شوی: 21،522،438 جمع
7،811،461،951 د نړۍ اوسنی نفوس د https://srv1.ldometers په حواله. 16 ، 2020 ، 00:16 GMT پرته له آزموینې
ټولو دولتونو پروړاندې د نه همکارۍ او نافرماني حرکت تر هغه چې د تالاشیو
بندیز راپورته نه شي او نورمالیت وساتل شي چیرې چې 99.9 Aw بیداري اصلي
ټولنې د پریکړه کړې چې د کرف لائک لاک ډاونز له کارولو پرته آزادانه حرکت
وکړي.
“مسکرونو نه ماسکونه” اغوستل - واکمن نژاد پرست او توکميز حق نه لري د
ټولو ژوندي او غیر ژوندي احساساتي او غیر احساساتي انسانانو په راتګ او
پراخیدو کې مداخله وکړي.
.9 aken بیدار شوي خلک د پوهاوي سره راټول شوي ترڅو د لازمي واکسینونو ،
لازمي ماسکونو ، لازمي شیانو په مقابل کې خپل غږونه واوري. نور بندیز لکه
تالابونه نه ، د دوهم څپې سوداګرۍ نه.
پوهاوي کائنات (DAOAU) سره د بیدار شوي کس کشف د سوکالۍ ، خوښۍ ، د ټولو
حساسو او غیر حسد شخصیتونو سولې او د دوی لپاره د وروستي هدف په توګه د تل
پاتې سولې ترلاسه کولو لپاره.
کوروناویرس یو ‘هاکس’ دی “نور د ګټو لاک ډاونلوډونه ‘” د واکسین کولو
لپاره نه “. ‘د مسلو مسله نده’ د هیڅ ډول ټولنیز ناورین ‘’ د آزادۍ لپاره
اتحاد ‘’ د دولت د دروغ ویلو ته هیڅ نه ویل کیږي ‘د نقاب څخه بې برخې کول’
او ‘ماسسکین کریسټ د خطر خطر’ سره له دې چې په WCLD کې د 19 Death 19 څخه
مړ شوی و ، د WCLCD څخه و او کوویډ - 19 د ‘BAD FLU’ سره پرتله کیدی شي
کاندید هاکس’. د اجرایوي ، پارلمان ، قضایه قوې ، ټاکنو کمیسیون ، رسنۍ د
توکمپالنې او Chitpavan برهمین توکمپالنې مشران د COVID-19 د درغلیو لخوا
ژغورل شوي پداسې حال کې چې دوی د 60 کلونو عمر تیر کړی. دوی له بند څخه پاک
دي ، ماسکونه اغوستل او داسې نور.
99. Aw٪ ویښ شوي خلک د پوهاوي سره راټول شوي ترڅو د لازمي واکسینونو ،
لازمي ماسکونو ، لازمي شیانو په مقابل کې خپل غږونه واوري. نور بندیز لکه
تالابونه نه ، د دوهم څپې سوداګرۍ نه.
د نړۍ ټولې اباګناه ټولنې په دې پوهیږي چې د COVID-19 کوروناویرس یو
‘چالاک’ او درغلي ده. په ټولنیزو رسنیو کې به په ټوله نړۍ کې لاریونونه وي
او لاریون کونکي د کورونا ویروس ادعا کولو لپاره راټول کیږي دا یو “چالاک”
دی
ډاونډونو’ ‘د واکسین کولو ته نه’ لپاره د نه همکاری غورځنګ شتون لري.
“مسکرونه ماسک نه خوري” “هیڅ ټولنیز ناورین”
مارچ 2020 څخه د خلاصې ازادۍ په موضوع کې زموږ د ډوټر لیدو لپاره ، په
انټرنیټ کې قانون او دوه نور جنجالونه چې په لوی تیمبرم کې میشته دي. موږ
ټول د ښه روغتیا شرایط لرو. موږ په موټر کې د چلولو لپاره کاریدل ترڅو په
چینایی کې له دوی سره ووینو. زموږ زوی ، په متحده ایالاتو کې د ډاټر -
انټرنیټ قانون او دوه نور درانه جایزې. زموږ د ښه روغتیا شرایطو حق موږ په
متحده ایالاتو کې د هغوی لیدو لپاره لیدو لپاره کارول شوي. لیوالتیا دوی هم
د امریکا لیدو لپاره وړیا دي.
قضایی محکمو د کلارک دفتر د دولت مشترکاتو او د نړۍ د ټولو قضایی محکمو
لپاره ، د نړۍ ټول دولتونه ، د نړۍ ټول پارلمانونه ، د نړۍ ټول انتخابونه ،
د ټول ټاکنو کمیسیون.
واکمن رقابتونو او توکمونو څخه ازادي چې چا د کورونویرس په نوم د لاک ډاون
په څیر ګړندۍ پلي کړي شاید پروسږکال د ووهان په ګرم بازار کې نه وي
رامینځته شوی مګر په 2012 کې 1000 مایل لرې - چینايي میشته کې ژور دی چیرې
چې کارګران په اسرار سره راوتلي. ، د سینه و بغل ناروغي وروسته له هغه چې
په کټ مټ اخته کیږي. https://nypost.com/2020/08/15/covid-19-first-appared-in-chinese-miners-in-2012-sciists/ په حواله
شي لاندې ټول د واکمنانو له منګولو څخه خلاص شي چې د ویرې او جاهلانه پوهې
له مخې یې د EVMs / VVPATs په لاسوهنو سره ټاکنې وګټلې؛
CJI ساتهسیوم د دې موافقې سره د قضاوت یوه جدي خطا وکړه چې د EVMs له لارې
د EVMs ترمیم کیږي او د دوی د ځای په ځای کیدو غوښتنه یې کړې لکه څنګه چې د
پخواني CEC سمپټ لخوا وړاندیز شوی ځکه چې پدې وخت کې 1600 ملیارد روپۍ
لګښت راغلی. دې قضاوت د بیواکف جوت سایکوپاتس (بی جے پی) د ډیموکراتیکو
بنسټونو (MODI) سره مرسته وکړه چې د بهرنیانو لخوا کنټرول شوی د بنی اسرایل
، تبت ، افریقا چپپاوان برهمینانو (راونډی سویم سیواکس) څخه د عدم برداشت ،
کرکې ، قهر ، حسد څخه ډک ، فریب ، ګرځنده لیچینګ .9 99..9 All ټولې
ابوریناله بیدار شوې ټولنې د قضایه قوې ، پارلمان ، اجرایوي ، میډیا څخه د
چپپاوان برهمین څخه غلام کیدو لپاره ماسټر کلي ګوبي کوي چا چې د لاکونډ په
څیر کرفیو نافذ کړی چې درغلي ده او په ټوله نړۍ کې یې د آزادۍ ، آزادي
لپاره پورته کولو لپاره احتجاج کړی ، مساوات او ورورولي په اساسي قانون کې
ځای په ځای شوې. اومیت شاه او د دیموکراتیکو بنسټونو قاتل. (مودي) د خپلې
مور غوښې خوړل د ولسمشرۍ میډیا لخوا ملاتړ کیږي.
Support us by DOWNLOADING this great BUDDHA QUOTES APP! 
Support us by DOWNLOADING this great BUDDHA QUOTES APP! 
http://bit.ly/Buddha-iOS-YT http://bit.ly/Buddha-Android-YT It has beautiful Buddhism quotes, …
Support us by DOWNLOADING this great BUDDHA QUOTES APP! 
SUBSCRIBE HERE: http://bit.ly/Youtube-Subscribe-Buddha
81) Classical Portuguese-Português Clássico,
Support us by DOWNLOADING this great BUDDHA QUOTES APP! 
exact translation as a lesson of this University in one’s mother tongue
to this Google Translation and propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal.
Buddhist Theravada pali Buddha’s own words on an extraordinary new
Stunning anti-ageing breakthrough could see humans live to 150 years old
and allow them to regrow their organs by 2020. and to attain Nibbana
as their Final Goal.
science behind the new technique involves the molecule nicotinamide
adenine dinucleotide (NAD).New technique could see humans live to 150 and regrow organs ‘for the price of a coffee a day’
புத்தர்
கேட்டார், “தியானத்தால் நீங்கள் என்ன பெற்றீர்கள்?” என்று அவர்
பதிலளித்தார், “ஒன்றுமில்லை!” “இருப்பினும், புத்தர் சொன்னார், நான்
இழந்ததை நான் கத்துகிறேன்: கோபம், கவலை, மனச்சோர்வு, பாதுகாப்பின்மை,
முதுமை மற்றும் இறப்பு பயம்”
anti-ageing breakthrough could see humans live to 150
Stunning anti-ageing breakthrough could see humans live to 150 and regenerate organs by 2020 ‘for the price of a coffee a day’
I just want to live healthy until I am dead. Maybe fall over in a back
swing of golf or while making love etc etc. I do not know since it is
the
British news rag called the Mail Online but if true then WTG.
A new technique
could see the aging process in humans reduced by 50 years Researchers
from Sydney found mice given the pill lived ten per cent longer The
molecule could also regenerate certain organs by reprogramming their
cells The drug could be available to the public in five years following
human testing
They also said the pill led to a reduction in age-related hair loss, according to The Herald Sun.
praying to Buddha Daily in Theravada pali on an extraordinary new
Stunning anti-ageing breakthrough could see humans live to 150 years old
and allow them to regrow their organs by 2020. and to attain Nibbana As
their Final Goal.
anti-ageing breakthrough could see humans live to 150 and regenerate
organs by 2020 ‘for the price of a coffee a day’ A new technique could
see the aging process in humans reduced by 50 years Researchers from
Sydney found mice given the pill lived ten per cent longer The molecule
could also regenerate certain organs by reprogramming their cells The
drug could be available to the public in five years following human
testing By Charlie Coë For Daily Mail Australia
Professor David Sinclair and researchers from the University of New
South Wales developed the new process, which involves reprogramming
cells.
Sinclair said the technique could allow people to regenerate organs,
and even allow paralysis sufferers to move again, with human trials due
within two years.
same researchers also found they could increase the lifespan of mice by
ten per cent by giving them a vitamin B derivative pill.
extraordinary new anti-ageing technique could see humans live to 150
years old and allow them to regrow their organs by 2020 (stock image)
extraordinary new anti-ageing technique could see humans live to 150
years old and allow them to regrow their organs by 2020 (stock image)
They also said the pill led to a reduction in age-related hair loss,
according to The Herald Sun. Professor
Sinclair said he hoped the pill would be available to the public within
five years and cost the same each day as a cup of coffee.
the professor from the Department of Genetics at Harvard Medical School
warned people not to try to reverse the aging process before the
science has been published or peer reviewed.
Professor David Sinclair (pictured) and researchers from the University
of New South Wales have developed a process, which involves
reprogramming cells
Professor David Sinclair (pictured) and researchers from the University
of New South Wales have developed a process, which involves
reprogramming cells
science behind the new technique involves the molecule nicotinamide
adenine dinucleotide (NAD), which plays a role in generating energy in
the human body.
Sinclair, who is using his own molecule to reduce the aging process,
said his biological age has dropped by 24 years after taking the pill.
professor also said his sister-in-law was now fertile again after
taking the treatment, despite having started to transition into
menopause in her 40s.
testing is due to begin in 2020, and Professor Sinclair said he hoped
the pill would be available to the public within five years and cost the
same each day as a cup of coffee (stock image)
testing is due to begin in 2020, and Professor Sinclair said he hoped
the pill would be available to the public within five years and cost the
same each day as a cup of coffee (stock image)
Complete list of names of Covid-19 peoples’
deaths, cases, and those who have recovered which is not there and
Haox was not demanded by WHO, UNO, THE SUPREME COURTS OF THE WORLD,
GOVERNMENTS OF THE WORLD,PARLIAMENTS OF THE WORLD, ALL MEDIAS OF THE
WORLD, ALL ELECTION COMMISSIONS OF THE WORLD who declared death sentence
to 938,375
people house arrested Coronavirus Cases: 29,714,359 Recovered:21,522,438
plus 7,811,461,951 Current World Population with reference to https://srv1.worldometers.
and disobedience movement against all governments till the curfew like
lockdown is lifted and normalcy is retained in where 99.9% Awakened
Aboriginal Societies have decided to move freely without caring CURFEW LIKE LOCKDOWNS’saying ‘NO TO\ VACCINATIONS’.
have no right to interfere with the incoming and out goeing breadth of
all living and non living sentient and non-sentient beings.
Awakened People with Awareness have come together to make their voices
heard against mandatory vaccinations, mandatory masks, mandatory
anything really. No
more curfew like lockdowns, no more second wave business’.
AND NURSES SPEAKING OUT TRUTH AGAINST GOVERNMENT PUSHING FEAR AND IGNORING SCIENCE.’ means
For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist)
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch
BUDDHA WAS NOT A GOD. HE NEVER CLAIMED TO BE A GOD. HE NEVER CLAIMED TO
BE A SON OF GOD. HE NEVER CLAIMED TO BE A MESSENGER OF GOD.
coronavirus is a ‘hoax’ ‘NO MORE CURFEW LIKE LOCKDOWNS’ ‘NO TO
VACCINATIONS’. ‘SMILES NOT MASKS’ ‘NO SOCIAL DISTANCING’ ‘UNITE FOR
FREEDOM’ ‘NO TO GOVERNMENT LIES’ ‘MASKS REDUCE IMMUNITY’ and ‘MASKS
INCREASE INFECTION RISK’Despite 902,315
Deaths:in the WORLD from
COVID-19, it was ‘FAKE SCIENCE’ and Covid-19 can be compared to a ‘BAD
FLU’’
HOAX’. The racist and the chitpavan brahmin casteist leaders of
executive, parliament, judiciary, election commission, media are spared
by the fraud COVID-19 even though they crossed 60 years of age. They are
free from lockdown, wearing masks etc.,
Deaths: 902,315 Recovered: 19,845,810
plus 7,811,202,173 Current World Population with reference to https://srv1.worldometers.
Awakened People with Awareness have come together to make their voices
heard against mandatory vaccinations, mandatory masks, mandatory
anything really. No more curfew like lockdowns, no more second wave
business’.
E-filing in the Supreme Judicial Court Clerk’s Office for the Commonwealth
COVID-19 coronavirus is a ‘hoax’
Aboriginal Awakened Societies of the world are aware that COVID-19
coronavirus is a ‘hoax’ and a fraud. There will be protests all over the
world in social media and protesters gathering to claim coronavirus is a
‘hoax’
is a non-cooperation movement for ‘NO MORE CURFEW LIKE LOCKDOWNS’ ‘NO
TO VACCINATIONS’. ‘SMILES NOT MASKS’ ‘NO SOCIAL DISTANCING’
Deaths:in the WORLD from COVID-19, it was ‘FAKE SCIENCE’ and Covid-19 can be compared to a ‘BAD FLU’’
have come together to make their voices heard against mandatory
vaccinations, mandatory masks, mandatory anything really.
No more curfew like lockdowns, ‘No more second wave business’.
MATTER OF LOST FREEDOM FROM MARCH 2020 TO VISIT OUR DAUGHTER, SON-IN-LAW
AND TWO GRANDSONS RESIDING AT WEST TAMBARAM, CHENNAI. WE ARE ALL HAVING
GOOD HEALTH CONDITION. WE USED TO DRIVE IN CAR TO MEET THEM IN CHENNAI.
OUR SON, DAUGHTER-IN-LAW AND TWO GRANDSONS RESIDING IN USA. DUE TO OUR
GOOD HEALTH CONDITION WE USED TO VISIT TO MEET THEM IN USA. LIKEWISE
THEY WERE ALSO FREE TO MEET US.
JAGATHEESAN CHANDRASEKHARAN….
Judicial Court Clerk’s Office for the Commonwealth and all SUPREME
COURTS OF THE WORLD, ALL GOVERNMENTS OF THE WORLD, ALL PARLIAMENTS OF
THE WORLD, ALL MEDIA OF THE WORLD, ALL ELECTION COMMISSIONS OF THE WORLD
from the ruling races and castes who have imposed curfew like lock down
in the name of The coronavirus may not have originated at a Wuhan wet
market last year but 1,000 miles away in 2012 — deep in a Chinese
mineshaft where workers came down with a mysterious, pneumonia-like
illness after being exposed to bats. with reference to https://nypost.com/2020/08/15/
SUPREME COURTS OF THE WORLD, GOVERNMENTS OF THE WORLD, PARLIAMENTS OF
THE WORLD, (E) ALL MEDIAS OF THE WORLD (F) ALL ELECTION COMMISSIONS OF
THE WORLD declared death sentence to 938,375
people house arrested Coronavirus Cases: 29,714,359 Recovered:21,522,438
plus 7,811,461,951 Current World Population with reference to https://srv1.worldometers.
just 0.1% racists and upper casteists and the business communities for
their selfish ends punish people with awareness and awakenness ?
May all the following be relieved from the clutches of the rulers
PUSHING FEAR AND IGNORING SCIENCE who have won elections by tampering
the EVMs/VVPATs;
Best
Administration to Discover Awakened One with Awareness Universe for
welfare, happiness and peace for all societies.
committed a grave error of judgement by agreeing that the EVMs are being
tampered through EVMs and ordered for their replacement in a phased
manner as suggested by the ex CEC Sampath because it cost Rs 1600 crore
at that point of time . This judgement helped Murderer of democratic
institutions (MODI) of Bevakoof Jhoothe Psychopaths (BJP) remotely
controlled by the foreigners kicked out from Bene Israel, Tibet, Africa
chitpavan brahmins of RSS (Rowdy Swayam Sevaks) full of intolerance,
hatred, anger, jealousy, delusion, mob lynching 99.9% All Aboriginal
Awakened Societies to gobble the Master Key to enslave Judiciary,
Parliament, Executive, Media full of chitpavan brahmins who have imposed
curfew like lockdown which is fraud and protested all over the world
to lift it for liberty, freedom, equality and fraternity enshrined in the
Constitution. Omit Shah and the Murderer of democratic
institutions.(Modi) are own mother’s flesh eaters are supported by the the PRESSTITUTE MEDIA.
may be passed to conduct elections in free and fair manner by using
ballot papers as followed by 120 democracies of the world.Till then
Non-cooperation and disobedience movement against all governments
tillthe curfew like lockdown is lifted and normalcy is retained
in the environment this year (tons)
diseases in the USA today
programs in the USA today
diseases this year
a safe drinking water source
the holy result of this seal which I surrender to the noble beads, may
this life be a favor for the benefit of my life, for the benefit of
rehabilitation and for the benefit of my life and to return from all
sorrows to this Gautama Buddhism.
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit/Classical Hela Basa (Hela Language)/Classical Pali which are the same. Buddha spoke in Magadhi. All the 7111 languages and dialects are off shoot of Classical
Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of
Human Beings, just like all other living spieces have their own
naturallanguages for communication. 116 languages are translated by https://translate.google.com
https://nypost.com/2020/08/15/
https://www.tasnimnews.com/en/
“https://i2-prod.mirror.co.uk/
data-observed=”false”
data-init=”true”>https://
https://summit.news/2020/03/
https://www.irishtimes.com/
73) Classical Mongolian-Сонгодог Монгол,
74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
Buddhist Theravada pali Buddha’s own words on an extraordinary new
Stunning anti-ageing breakthrough could see humans live to 150 years old
and allow them to regrow their organs by 2020. and to attain Nibbana
as their Final Goal
science behind the new technique involves the molecule nicotinamide
adenine dinucleotide (NAD)
புத்தர்
கேட்டார், “தியானத்தால் நீங்கள் என்ன பெற்றீர்கள்?” என்று அவர்
பதிலளித்தார், “ஒன்றுமில்லை!” “இருப்பினும், புத்தர் சொன்னார், நான்
இழந்ததை நான் கத்துகிறேன்: கோபம், கவலை, மனச்சோர்வு, பாதுகாப்பின்மை,
முதுமை மற்றும் இறப்பு பயம்”
anti-ageing breakthrough could see humans live to 150
Stunning anti-ageing breakthrough could see humans live to 150 and regenerate organs by 2020 ‘for the price of a coffee a day’
I just want to live healthy until I am dead. Maybe fall over in a back
swing of golf or while making love etc etc. I do not know since it is
the
British news rag called the Mail Online but if true then WTG.
A new technique
could see the aging process in humans reduced by 50 years Researchers
from Sydney found mice given the pill lived ten per cent longer The
molecule could also regenerate certain organs by reprogramming their
cells The drug could be available to the public in five years following
human testing
They also said the pill led to a reduction in age-related hair loss, according to The Herald Sun.
praying to Buddha Daily in Theravada pali on an extraordinary new
Stunning anti-ageing breakthrough could see humans live to 150 years old
and allow them to regrow their organs by 2020. and to attain Nibbana As
their Final Goal.
anti-ageing breakthrough could see humans live to 150 and regenerate
organs by 2020 ‘for the price of a coffee a day’ A new technique could
see the aging process in humans reduced by 50 years Researchers from
Sydney found mice given the pill lived ten per cent longer The molecule
could also regenerate certain organs by reprogramming their cells The
drug could be available to the public in five years following human
testing By Charlie Coë For Daily Mail Australia
Professor David Sinclair and researchers from the University of New
South Wales developed the new process, which involves reprogramming
cells.
Sinclair said the technique could allow people to regenerate organs,
and even allow paralysis sufferers to move again, with human trials due
within two years.
same researchers also found they could increase the lifespan of mice by
ten per cent by giving them a vitamin B derivative pill.
extraordinary new anti-ageing technique could see humans live to 150
years old and allow them to regrow their organs by 2020 (stock image)
extraordinary new anti-ageing technique could see humans live to 150
years old and allow them to regrow their organs by 2020 (stock image)
They also said the pill led to a reduction in age-related hair loss,
according to The Herald Sun. Professor
Sinclair said he hoped the pill would be available to the public within
five years and cost the same each day as a cup of coffee.
the professor from the Department of Genetics at Harvard Medical School
warned people not to try to reverse the aging process before the
science has been published or peer reviewed.
Professor David Sinclair (pictured) and researchers from the University
of New South Wales have developed a process, which involves
reprogramming cells
Professor David Sinclair (pictured) and researchers from the University
of New South Wales have developed a process, which involves
reprogramming cells
science behind the new technique involves the molecule nicotinamide
adenine dinucleotide (NAD), which plays a role in generating energy in
the human body.
Sinclair, who is using his own molecule to reduce the aging process,
said his biological age has dropped by 24 years after taking the pill.
professor also said his sister-in-law was now fertile again after
taking the treatment, despite having started to transition into
menopause in her 40s.
testing is due to begin in 2020, and Professor Sinclair said he hoped
the pill would be available to the public within five years and cost the
same each day as a cup of coffee (stock image)
testing is due to begin in 2020, and Professor Sinclair said he hoped
the pill would be available to the public within five years and cost the
same each day as a cup of coffee (stock image)
Complete list of names of deaths, Covid-19 cases, and recovered which is not there and Haox was not demanded by WHO, UNO, THE SUPREME COURTS OF THE WORLD, GOVERNMENTS OF THE WORLD,PARLIAMENTS OF THE WORLD,(E) ALL MEDIAS OF THE WORLD,(F) ALL ELECTION COMMISSIONS OF THE WORLD which declared death sentence to 932,811
people house arrested Coronavirus Cases: 29,450,193 Recovered:21,281,085
plus 7,811,461,951 Current World Population with reference to https://srv1.worldometers.
and disobedience movement against all governments till the curfew like
lockdown is lifted and normalcy is retained in where 99.9% Awakened
Aboriginal Societies have decided to move freely without caring CURFEW LIKE LOCKDOWNS’saying ‘NO TO\ VACCINATIONS’.
have no right to interfere with the incoming and out goeing breadth of
all living and non living sentient and non-sentient beings.
Awakened People with Awareness have come together to make their voices
heard against mandatory vaccinations, mandatory masks, mandatory
anything really. No
more curfew like lockdowns, no more second wave business’.
AND NURSES SPEAKING OUT TRUTH AGAINST GOVERNMENT PUSHING FEAR AND IGNORING SCIENCE.’ means
For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist)
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch
BUDDHA WAS NOT A GOD. HE NEVER CLAIMED TO BE A GOD. HE NEVER CLAIMED TO
BE A SON OF GOD. HE NEVER CLAIMED TO BE A MESSENGER OF GOD.
Administration to Discover Awakened One with Awareness Universe for
welfare, happiness and peace for all societies.The ex CJI Sathasivam
committed a grave error of judgement by agreeing that the EVMs are being
tampered through EVMs and ordered for their replacement in a phased
manner as suggested by the ex CEC Sampath because it cost Rs 1600 crore
at that point of time . This judgement helped Murderer of democratic
institutions (MODI) of Bevakoof Jhoothe Psychopaths (BJP) remotely
controlled by the foreigners kicked out from Bene Israel, Tibet, Africa
chitpavan brahmins of RSS (Rowdy Swayam Sevaks) full oF intolerance,
hatred, anger, jealousy, delusion, mob lynching 99.9% All Aboriginal
Awakened Societies to gobble the Master Key to enslave Judiciary,
Parliament, Executive, Media full of chitpavan brahmins who have imposed
curfew like lockdown which is fraud and protested all over the world
lift it for liberty, freedom, equality and fraternity enshrined in the
Constitution. Omit Shah and the Murderer of democratic
institutions.(Modi) are own mother’s flesh eaters are supported by the
quora and the PRESSTITUTE MEDIA
coronavirus is a ‘hoax’ ‘NO MORE CURFEW LIKE LOCKDOWNS’ ‘NO TO
VACCINATIONS’. ‘SMILES NOT MASKS’ ‘NO SOCIAL DISTANCING’ ‘UNITE FOR
FREEDOM’ ‘NO TO GOVERNMENT LIES’ ‘MASKS REDUCE IMMUNITY’ and ‘MASKS
INCREASE INFECTION RISK’Despite 902,315
Deaths:in the WORLD from
COVID-19, it was ‘FAKE SCIENCE’ and Covid-19 can be compared to a ‘BAD
FLU’’
HOAX’. The racist and the chitpavan brahmin casteist leaders of
executive, parliament, judiciary, election commission, media are spared
by the fraud COVID-19 even though they crossed 60 years of age. They are
free from lockdown, wearing masks etc.,
Deaths: 902,315 Recovered: 19,845,810
plus 7,811,202,173 Current World Population with reference to https://srv1.worldometers.
Awakened People with Awareness have come together to make their voices
heard against mandatory vaccinations, mandatory masks, mandatory
anything really. No more curfew like lockdowns, no more second wave
business’.
E-filing in the Supreme Judicial Court Clerk’s Office for the Commonwealth
COVID-19 coronavirus is a ‘hoax’
Aboriginal Awakened Societies of the world are aware that COVID-19
coronavirus is a ‘hoax’ and a fraud. There will be protests all over the
world in social media and protesters gathering to claim coronavirus is a
‘hoax’
is a non-cooperation movement for ‘NO MORE CURFEW LIKE LOCKDOWNS’ ‘NO
TO VACCINATIONS’. ‘SMILES NOT MASKS’ ‘NO SOCIAL DISTANCING’
Deaths:in the WORLD from COVID-19, it was ‘FAKE SCIENCE’ and Covid-19 can be compared to a ‘BAD FLU’’
have come together to make their voices heard against mandatory
vaccinations, mandatory masks, mandatory anything really.
No more curfew like lockdowns, ‘No more second wave business’.
MATTER OF LOST FREEDOM FROM MARCH 2020 TO VISIT OUR DAUGHTER, SON-IN-LAW
AND TWO GRANDSONS RESIDING AT WEST TAMBARAM, CHENNAI. WE ARE ALL HAVING
GOOD HEALTH CONDITION. WE USED TO DRIVE IN CAR TO MEET THEM IN CHENNAI.
OUR SON, DAUGHTER-IN-LAW AND TWO GRANDSONS RESIDING IN USA. DUE TO OUR
GOOD HEALTH CONDITION WE USED TO VISIT TO MEET THEM IN USA. LIKEWISE
THEY WERE ALSO FREE TO MEET US.
JAGATHEESAN CHANDRASEKHARAN….
Judicial Court Clerk’s Office for the Commonwealth and all SUPREME
COURTS OF THE WORLD, ALL GOVERNMENTS OF THE WORLD, ALL PARLIAMENTS OF
THE WORLD, ALL MEDIA OF THE WORLD, ALL ELECTION COMMISSIONS OF THE WORLD
from the ruling races and castes who have imposed curfew like lock down
in the name of The coronavirus may not have originated at a Wuhan wet
market last year but 1,000 miles away in 2012 — deep in a Chinese
mineshaft where workers came down with a mysterious, pneumonia-like
illness after being exposed to bats. with reference to https://nypost.com/2020/08/15/
SUPREME COURTS OF THE WORLD, GOVERNMENTS OF THE WORLD, PARLIAMENTS OF
THE WORLD, (E) ALL MEDIAS OF THE WORLD (F) ALL ELECTION COMMISSIONS OF
THE WORLD declared death sentence to 932,811
people house arrested Coronavirus Cases: 29,450,193 Recovered:21,281,085
plus 7,811,461,951 Current World Population with reference to https://srv1.worldometers.
just 0.1% racists and upper casteists and the business communities for
their selfish ends punish people with awareness and awakeness ?
May all the following be relieved from the clutches of the rulers
PUSHING FEAR AND IGNORING SCIENCE who have won elections by tampering
the EVMs/VVPATs
a safe drinking water source
may be passed to conduct elections in free and fair manner by using
ballot papers as followed by 120 democracies of the world.Till then
Non-cooperation and disobedience movement against all governments till
the curfew like lockdown is lifted and normalcy is retained
the holy result of this seal which I surrender to the noble beads, may
this life be a favor for the benefit of my life, for the benefit of
rehabilitation and for the benefit of my life and to return from all
sorrows to this Gautama Buddhism.
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit/Classical Hela Basa (Hela Language)/Classical Pali which are the same. Buddha spoke in Magadhi. All the 7111 languages and dialects are off shoot of Classical
Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of
Human Beings, just like all other living spieces have their own
naturallanguages for communication. 116 languages are translated by https://translate.google.com
https://nypost.com/2020/08/15/
https://www.tasnimnews.com/en/
“https://i2-prod.mirror.co.uk/
data-observed=”false”
data-init=”true”>https://
https://summit.news/2020/03/
https://www.irishtimes.com/
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
പുതിയ അതിശയകരമായ വാർദ്ധക്യ വിരുദ്ധ മുന്നേറ്റത്തെക്കുറിച്ചുള്ള ഡെയ്ലി
ബുദ്ധമത ഥേരവാദ പാലി ബുദ്ധന്റെ തന്നെ വാക്കുകൾ മനുഷ്യർക്ക് 150 വയസ്സ് വരെ
ജീവിക്കുന്നതായും 2020 ഓടെ അവയവങ്ങൾ വീണ്ടും വളർത്താൻ അനുവദിക്കുന്നതായും
നിബ്ബാനയെ അവരുടെ അന്തിമ ലക്ഷ്യമായി നേടുന്നതിനും കഴിയും.
ബുദ്ധൻ പറഞ്ഞു, ക്ഷേമം, സന്തോഷം, എല്ലാ വിവേകശൂന്യവും വിവേകശൂന്യവുമായ
സമാധാനം, അന്തിമ ലക്ഷ്യമായി അവർ നിത്യ സമാധാനം കൈവരിക്കട്ടെ.
ആദിവാസി ഉണർന്നിരിക്കുന്ന സമൂഹങ്ങളും ഇടിമുഴക്കം ”ഹം പ്രപഞ്ച് പ്രഭുധാര
ഭരത്മയ് കരുങ്കെ.” (ഞങ്ങൾ ലോകത്തെ പ്രബുദ്ധപ്രഞ്ചായി മാറ്റും
ഒരു ദൈവമല്ല. അവൻ ഒരു ദൈവമാണെന്ന് അവകാശപ്പെട്ടിട്ടില്ല. അവൻ
ദൈവപുത്രനാണെന്ന് ഒരിക്കലും അവകാശപ്പെട്ടിട്ടില്ല. ദൈവത്തിന്റെ
സന്ദേശവാഹകനാകാൻ അവൻ ഒരിക്കലും അവകാശപ്പെട്ടിട്ടില്ല.
ആന്റി-ഏജിംഗ് ബ്രേക്ക്ത്രൂയിലൂടെ മനുഷ്യർ 150 വരെ ജീവിക്കുകയും 2020 ഓടെ
അവയവങ്ങൾ പുനരുജ്ജീവിപ്പിക്കുകയും ചെയ്യും ‘ഒരു കോഫിയുടെ വിലയ്ക്ക്’
മരിക്കുന്നതുവരെ ആരോഗ്യത്തോടെ ജീവിക്കാൻ ഞാൻ ആഗ്രഹിക്കുന്നു. ഒരുപക്ഷേ
ഗോൾഫിന്റെ പിന്നാമ്പുറത്ത് വീഴുകയോ അല്ലെങ്കിൽ പ്രണയം ഉണ്ടാക്കുകയോ
ചെയ്യാം. ഇത് മെയിൽ ഓൺലൈൻ എന്ന് വിളിക്കപ്പെടുന്ന ബ്രിട്ടീഷ് ന്യൂസ്
റാഗായതിനാൽ എനിക്കറിയില്ല, പക്ഷേ ശരിയാണെങ്കിൽ ഡബ്ല്യുടിജി.
പുതിയ സാങ്കേതിക വിദ്യയിലൂടെ മനുഷ്യരിൽ പ്രായമാകൽ പ്രക്രിയ 50 വർഷം
കുറയുന്നു. ഗുളിക നൽകിയ എലികൾ പത്ത് ശതമാനം കൂടുതൽ ജീവിച്ചിരുന്നതായി
സിഡ്നിയിൽ നിന്നുള്ള ഗവേഷകർ കണ്ടെത്തി. തന്മാത്രകൾക്ക് ചില അവയവങ്ങളുടെ
കോശങ്ങളെ പുനർനിർമ്മിക്കുന്നതിലൂടെ പുനരുജ്ജീവിപ്പിക്കാൻ കഴിയും. അഞ്ച്
വർഷത്തിനുള്ളിൽ മരുന്ന് പൊതുജനങ്ങൾക്ക് ലഭ്യമാകും മനുഷ്യ പരിശോധന
ഒരു പുതിയ വാർദ്ധക്യ വിരുദ്ധ മുന്നേറ്റത്തിന് ഥേരവാദ പാലിയിൽ ബുദ്ധ
ദിനപത്രത്തോട് പ്രാർത്ഥിക്കുന്നത് സവിശേഷമായി, മനുഷ്യർക്ക് 150 വയസ്സ് വരെ
ജീവിക്കാമെന്നും 2020 ഓടെ അവയവങ്ങൾ വീണ്ടും വളർത്താൻ അനുവദിക്കുമെന്നും
നിബ്ബാനയെ അവരുടെ അവസാന ലക്ഷ്യമായി നേടാനും കഴിയും.
ആന്റി-ഏജിംഗ് ബ്രേക്ക്ത്രൂ വഴി മനുഷ്യർക്ക് 150 വരെ ജീവിക്കാനും 2020 ഓടെ
അവയവങ്ങൾ പുനരുജ്ജീവിപ്പിക്കാനും ‘ഒരു കോഫിയുടെ വിലയ്ക്ക്’ ഒരു പുതിയ
സാങ്കേതിക വിദ്യയിലൂടെ മനുഷ്യരിൽ പ്രായമാകൽ പ്രക്രിയ 50 വർഷം കുറയുന്നു.
സിഡ്നിയിൽ നിന്നുള്ള ഗവേഷകർ ഗുളിക നൽകിയ എലികൾ കണ്ടെത്തി പത്ത്
ജീവിച്ചിരുന്നു ഒരു ശതമാനം ദൈർഘ്യമുള്ള തന്മാത്രകൾക്ക് ചില അവയവങ്ങളുടെ
കോശങ്ങളെ പുനർനിർമ്മിക്കുന്നതിലൂടെ പുനരുജ്ജീവിപ്പിക്കാൻ കഴിയും. മനുഷ്യ
പരിശോധനയെത്തുടർന്ന് അഞ്ച് വർഷത്തിനുള്ളിൽ മരുന്ന് പൊതുജനങ്ങൾക്ക്
ലഭ്യമാകും. ചാർലി കോ By ഡെയ്ലി മെയിൽ ഓസ്ട്രേലിയ
ഒരു പുതിയ ആന്റി-ഏജിംഗ് ടെക്നിക്കിന് മനുഷ്യർക്ക് 150 വയസ്സ് വരെ
ജീവിക്കാനും 2020 ഓടെ അവയവങ്ങൾ വീണ്ടും വളർത്താനും കഴിയും.
പ്രൊഫസർ ഡേവിഡ് സിൻക്ലെയറും ന്യൂ സൗത്ത് വെയിൽസ് സർവകലാശാലയിലെ ഗവേഷകരും
സെല്ലുകൾ പുനർനിർമ്മിക്കുന്ന പുതിയ പ്രക്രിയ വികസിപ്പിച്ചെടുത്തു.
പുനരുജ്ജീവിപ്പിക്കാൻ ഈ സാങ്കേതികവിദ്യ ആളുകളെ അനുവദിക്കുമെന്നും
പക്ഷാഘാതം ബാധിച്ചവരെ വീണ്ടും നീങ്ങാൻ അനുവദിക്കുമെന്നും ഡോ. സിൻക്ലെയർ
പറഞ്ഞു.
ഒരു പുതിയ ആന്റി-ഏജിംഗ് ടെക്നിക്കിന് മനുഷ്യർക്ക് 150 വയസ്സ് വരെ
ജീവിക്കാനും 2020 ഓടെ അവയവങ്ങൾ വീണ്ടും വളർത്താനും കഴിയും (സ്റ്റോക്ക്
ഇമേജ്)
ഒരു പുതിയ ആന്റി-ഏജിംഗ് ടെക്നിക്കിന് മനുഷ്യർക്ക് 150 വയസ്സ് വരെ
ജീവിക്കാമെന്നും 2020 ഓടെ അവയവങ്ങൾ വീണ്ടും വളർത്താൻ അനുവദിക്കുമെന്നും അവർ
പറഞ്ഞു (സ്റ്റോക്ക് ഇമേജ്) ഗുളിക പ്രായവുമായി ബന്ധപ്പെട്ട മുടി കൊഴിച്ചിൽ
കുറയ്ക്കുന്നതിലേക്ക് നയിച്ചതായി ദി ഹെറാൾഡ് സൺ റിപ്പോർട്ട് ചെയ്യുന്നു.
അഞ്ച് വർഷത്തിനുള്ളിൽ ഗുളിക പൊതുജനങ്ങൾക്ക് ലഭ്യമാകുമെന്ന്
പ്രതീക്ഷിക്കുന്നതായും ഓരോ ദിവസവും ഒരു കപ്പ് കാപ്പിക്ക് തുല്യമാണെന്നും
പ്രൊഫസർ സിൻക്ലെയർ പറഞ്ഞു.
ശാസ്ത്രം പ്രസിദ്ധീകരിക്കുന്നതിനോ അവലോകനം ചെയ്യുന്നതിനോ മുമ്പായി
വാർദ്ധക്യ പ്രക്രിയ മാറ്റാൻ ശ്രമിക്കരുതെന്ന് ഹാർവാർഡ് മെഡിക്കൽ സ്കൂളിലെ
ജനിതകശാസ്ത്ര വിഭാഗം പ്രൊഫസർ ആളുകൾക്ക് മുന്നറിയിപ്പ് നൽകി.
പ്രക്രിയ കുറയ്ക്കുന്നതിന് സ്വന്തം തന്മാത്ര ഉപയോഗിക്കുന്ന പ്രൊഫസർ
സിൻക്ലെയർ പറഞ്ഞു, ഗുളിക കഴിച്ച് തന്റെ ജീവശാസ്ത്രപരമായ പ്രായം 24 വർഷമായി
കുറഞ്ഞു.
മുമ്പ് തന്മാത്ര ഉപയോഗിക്കാൻ തുടങ്ങിയ ശേഷം 79 കാരനായ പിതാവ് വൈറ്റ് വാട്ടർ
റാഫ്റ്റിംഗും ബാക്ക്പാക്കിംഗും നടത്തിയിരുന്നു.
പരിശോധന 2020 ൽ ആരംഭിക്കാനിരിക്കെയാണ്, അഞ്ച് വർഷത്തിനുള്ളിൽ ഗുളിക
പൊതുജനങ്ങൾക്ക് ലഭ്യമാകുമെന്ന് പ്രതീക്ഷിക്കുന്നതായും ഓരോ ദിവസവും ഒരു
കപ്പ് കാപ്പി (സ്റ്റോക്ക് ഇമേജ്) പോലെ തന്നെ ചിലവാകുമെന്നും പ്രൊഫസർ
സിൻക്ലെയർ പറഞ്ഞു.
പരിശോധന 2020 ൽ ആരംഭിക്കാനിരിക്കെയാണ്, അഞ്ച് വർഷത്തിനുള്ളിൽ ഗുളിക
പൊതുജനങ്ങൾക്ക് ലഭ്യമാകുമെന്ന് പ്രതീക്ഷിക്കുന്നതായും ഓരോ ദിവസവും ഒരു
കപ്പ് കാപ്പി (സ്റ്റോക്ക് ഇമേജ്) പോലെ തന്നെ ചിലവാകുമെന്നും പ്രൊഫസർ
സിൻക്ലെയർ പറഞ്ഞു.
ലേഖനം പങ്കിടുക അല്ലെങ്കിൽ അഭിപ്രായമിടുക: പുതിയ സാങ്കേതികതയ്ക്ക് മനുഷ്യർ
150 വരെ ജീവിക്കുന്നതും അവയവങ്ങൾ വീണ്ടും വളർത്തുന്നതും ‘ഒരു കോഫിയുടെ
വിലയ്ക്ക് ഒരു ദിവസം’ കാണാനാകും.
വീണ്ടെടുക്കപ്പെട്ടതും WHO, UNO, ലോകത്തിലെ സുപ്രീം കോടതികൾ, ലോകത്തെ
ഗവൺമെന്റുകൾ, ലോകത്തിന്റെ പാർലമെന്റുകൾ, (ഇ) എല്ലാ മാധ്യമങ്ങളും
ആവശ്യപ്പെട്ടിട്ടില്ല. 932,811 പേർക്ക് വധശിക്ഷ പ്രഖ്യാപിച്ച ലോകത്തെ എല്ലാ
തിരഞ്ഞെടുപ്പ് കമ്മീഷനുകളും അറസ്റ്റുചെയ്ത കൊറോണ വൈറസ് കേസുകൾ: 29,450,193
കണ്ടെടുത്തത്: 21,281,085 ഒപ്പം 7,811,461,951 നിലവിലെ ലോക ജനസംഖ്യ https://srv1.world സെപ്റ്റംബർ 15, 2020, 06:55 ഒരു വിചാരണയും കൂടാതെ GMT
down ൺ പോലുള്ള കർഫ്യൂ നീക്കി സാധാരണ നില നിലനിർത്തുന്നതുവരെ എല്ലാ
സർക്കാരുകൾക്കുമെതിരായ നിസ്സഹകരണവും അനുസരണക്കേട് പ്രസ്ഥാനവും 99.9%
ഉണർന്നിരിക്കുന്നിടത്ത്
നോട്ട് മാസ്കുകൾ’ ധരിക്കുന്നത് - വർഗ്ഗീയവാദികൾക്കും ജാതിക്കാർക്കും എല്ലാ
ജീവനുള്ളതും അല്ലാത്തതുമായ വികാരാധീനരും വിവേകമില്ലാത്തവരുമായ ആളുകളുടെ
ഇൻകമിംഗ്, out ട്ട് ഗോയിംഗ് വീതിയിൽ ഇടപെടാൻ അവകാശമില്ല.
മരണങ്ങൾ ഉണ്ടായിരുന്നിട്ടും: കോവിഡ് -19 ൽ നിന്നുള്ള ലോകത്ത്, അത് ‘വ്യാജ
ശാസ്ത്രം’ ആയിരുന്നു, കോവിഡ് -19 നെ ഒരു ‘ബാഡ് ഫ്ലൂ’യുമായി
താരതമ്യപ്പെടുത്തുന്നു.
.9% ബോധവൽക്കരണമുള്ള ആളുകൾ ഒത്തുചേർന്ന് നിർബന്ധിത പ്രതിരോധ
കുത്തിവയ്പ്പുകൾ, നിർബന്ധിത മാസ്കുകൾ, നിർബന്ധിത എന്തും എന്നിവയ്ക്കെതിരെ
ശബ്ദമുയർത്തുന്നു. ഇല്ല
ആദിവാസി ഉണർന്നിരിക്കുന്ന സമൂഹങ്ങളും ഇടിമുഴക്കം ”ഹം പ്രപഞ്ച് പ്രഭുധാര
ഭരത്മയ് കരുങ്കെ.” (ഞങ്ങൾ ലോകത്തെ പ്രബുദ്ധപ്രഞ്ചായി മാറ്റും
ഒരു ദൈവമല്ല. അവൻ ഒരു ദൈവമാണെന്ന് അവകാശപ്പെട്ടിട്ടില്ല. അവൻ
ദൈവപുത്രനാണെന്ന് ഒരിക്കലും അവകാശപ്പെട്ടിട്ടില്ല. ദൈവത്തിന്റെ
സന്ദേശവാഹകനാകാൻ അവൻ ഒരിക്കലും അവകാശപ്പെട്ടിട്ടില്ല.
സമൂഹങ്ങൾക്കും ക്ഷേമത്തിനും സന്തോഷത്തിനും സമാധാനത്തിനുമായി
ബോധവൽക്കരണമുള്ള പ്രപഞ്ചത്തെ കണ്ടെത്തുന്നതിനുള്ള മികച്ച ഭരണം. മുൻ സിഇസി
സമ്പത്ത്, കാരണം ആ സമയത്ത് 1600 കോടി രൂപ ചെലവായി. ബെന ഇസ്രായേൽ, ടിബറ്റ്,
ആഫ്രിക്ക എന്നിവിടങ്ങളിൽ നിന്ന് പുറത്താക്കപ്പെട്ട വിദേശികൾ വിദൂരമായി
നിയന്ത്രിക്കുന്ന ബെവാക്കൂഫ് ജൂത്ത് സൈക്കോപാത്തിന്റെ (ബിജെപി) ജനാധിപത്യ
സ്ഥാപനങ്ങളുടെ (മോഡി) കൊലപാതകിയെ ഈ വിധി സഹായിച്ചു. വ്യാമോഹം, ജനക്കൂട്ടം
ലഞ്ചിംഗ് 99.9% ജുഡീഷ്യറി, പാർലമെന്റ്, എക്സിക്യൂട്ടീവ്, ലോഡ്ഡ down ൺ
പോലുള്ള കർഫ്യൂ ചുമത്തി ലോകമെമ്പാടും പ്രതിഷേധിച്ച ചിറ്റ്പവൻ ബ്രാഹ്മണരെ
നിറഞ്ഞ മാസ്റ്റർ കീയെ അടിമകളാക്കാനുള്ള എല്ലാ ആദിവാസി സമൂഹങ്ങളും മാസ്റ്റർ
കീയെ ചൂഷണം ചെയ്യുന്നു. ഭരണഘടനയിൽ ഉൾപ്പെടുത്തിയിരിക്കുന്ന സമത്വവും
സാഹോദര്യവും. (മോദി) സ്വന്തം അമ്മയുടെ മാംസം ഭക്ഷിക്കുന്നവരാണ് ക്വോറയും
പ്രെസ്റ്റിറ്റ്യൂട്ട് മീഡിയയും പിന്തുണയ്ക്കുന്നത്.
-19 കൊറോണ വൈറസ് ഒരു ‘തട്ടിപ്പാണ്’ ‘ലോക്ക്ഡ OW ൺസ് പോലെയുള്ള കൂടുതൽ
സർഫ്യൂ ഇല്ല’ ‘വാക്സിനേഷനുകൾക്ക് ഇല്ല’. ‘സ്മൈൽസ് മാസ്ക് ഇല്ല’
‘സോഷ്യൽ ഡിസ്റ്റാൻസിംഗ് ഇല്ല’ ‘സ്വാതന്ത്ര്യത്തിനായി ഏകീകരിക്കുക’
‘ഗവൺമെൻറ് നുണകൾ ഇല്ല’ ‘മാസ്ക് റിഡ്യൂസ് ഇമ്മ്യൂണിറ്റി’, ‘മാസ്ക്
ഇൻഫെക്ഷൻ റിസ്ക് 902,315 മരണങ്ങൾ, 19-ൽ നിന്ന്, ലോകത്ത് നിന്ന്. ‘, കോവിഡ്
-19 എന്നിവയെ’ ബാഡ് ഫ്ലൂ’യുമായി താരതമ്യപ്പെടുത്താം.
HOAX ’. എക്സിക്യൂട്ടീവ്, പാർലമെന്റ്, ജുഡീഷ്യറി, ഇലക്ഷൻ കമ്മീഷൻ,
മാധ്യമങ്ങളിലെ വംശീയ, ചിറ്റ്പവൻ ബ്രാഹ്മണ ജാതി നേതാക്കൾ 60 വയസ്സ്
പിന്നിട്ടിട്ടും COVID-19 തട്ടിപ്പിൽ നിന്ന് രക്ഷപ്പെടുന്നു. ലോക്ക്ഡ down
ൺ, മാസ്ക് ധരിക്കുന്നത് മുതലായവയിൽ നിന്ന് അവർ സ്വതന്ത്രരാണ്.
പ്രതിരോധ കുത്തിവയ്പ്പുകൾ, നിർബന്ധിത മാസ്കുകൾ, നിർബന്ധിത എന്തിനും എതിരെ
99.9% ഉണർന്നിരിക്കുന്ന ആളുകൾ ഒത്തുചേർന്നു. ലോക്ക്ഡ s ണുകൾ പോലെ കൂടുതൽ
കർഫ്യൂ ഇല്ല, രണ്ടാമത്തെ തരംഗ ബിസിനസ്സ് ഇല്ല ’.
COVID-19 കൊറോണ വൈറസ് ഒരു ‘തട്ടിപ്പും വഞ്ചനയുമാണെന്ന് ലോകത്തിലെ എല്ലാ
ആദിവാസി ഉണർന്നിരിക്കുന്ന സമൂഹങ്ങൾക്കും അറിയാം. കൊറോണ വൈറസ് ഒരു
‘തട്ടിപ്പാണ്’ എന്ന് അവകാശപ്പെടാൻ ലോകമെമ്പാടും സോഷ്യൽ മീഡിയയിൽ
പ്രതിഷേധമുണ്ടാകും.
CORFEW LIKE LOCKDOWNS’ ‘NO TO VACCINATIONS’ എന്നതിനായി ഒരു നിസ്സഹകരണ
പ്രസ്ഥാനമുണ്ട്. ‘പുഞ്ചിരി മറയ്ക്കരുത്’ ‘സാമൂഹിക വ്യതിയാനമൊന്നുമില്ല’
ഫോർ ഫ്രീഡം’ ‘ഗവൺമെന്റ് നുണകൾ വേണ്ട’, ‘മാസ്ക് റിഡ്യൂസ് ഇമ്മ്യൂണിറ്റി’,
‘മാസ്ക് ഇൻക്രീഷൻ ഇൻഫെക്ഷൻ റിസ്ക്’ എന്നിവ ഓണാണ്.
മരണങ്ങൾ ഉണ്ടായിരുന്നിട്ടും: കോവിഡ് -19 ൽ നിന്നുള്ള ലോകത്ത്, ഇത് ‘വ്യാജ
ശാസ്ത്രം’ ആയിരുന്നു, കോവിഡ് -19 നെ ഒരു ‘ബാഡ് ഫ്ലൂ’ മായി
താരതമ്യപ്പെടുത്താം.
20 മുതൽ നഷ്ടപ്പെട്ട സ്വാതന്ത്ര്യത്തിന്റെ കാര്യത്തിൽ, ഞങ്ങളുടെ ഡഗ്റ്റർ,
പുത്രൻ-നിയമം, ചെന്നൈയിലെ വെസ്റ്റ് താംബറമിൽ താമസിക്കുന്ന രണ്ട്
ഗ്രാൻഡ്സണുകൾ എന്നിവ സന്ദർശിക്കുക. ഞങ്ങൾക്കെല്ലാം നല്ല ആരോഗ്യ
വ്യവസ്ഥയുണ്ട്. ചെന്നൈയിൽ അവരെ കണ്ടുമുട്ടാൻ ഞങ്ങൾ കാറിൽ ഡ്രൈവ് ചെയ്യാൻ
ഉപയോഗിച്ചു. ഞങ്ങളുടെ പുത്രൻ, യുഎസ്എയിൽ താമസിക്കുന്ന ഡാഗ്റ്റർ-ഇൻ-ലോ,
രണ്ട് ഗ്രാൻഡ്സൺസ്. ഞങ്ങളുടെ നല്ല ആരോഗ്യ വ്യവസ്ഥയ്ക്കുള്ള കുടിശ്ശിക
യുഎസ്എയിൽ സന്ദർശിക്കാൻ ഞങ്ങൾ ഉപയോഗിച്ചു. ഞങ്ങളെ കണ്ടുമുട്ടാൻ സ RE
ജന്യമായി അവർ ഇഷ്ടപ്പെടുന്നു.
ഓഫ് പ്രതിബന്ധങ്ങളെ വേൾഡ് എല്ലാ സുപ്രീം കോടതി ഓഫ് പ്രതിബന്ധങ്ങളെ ലോകം
ഭരിക്കുന്നത്, ആഡിയോസ് ഉണ്ട് എല്ലാം പര്ലിഅമെംത്സ്, ആഡിയോസ് ലോകം എല്ലാ
മീഡിയ, ആഡിയോസ് ഉണ്ട് എല്ലാം തിരഞ്ഞെടുപ്പ് കമ്മീഷനുകളുടെ സുപ്രീം
ജുഡീഷ്യൽ കോടതി ക്ലർക്കിന്റെ ഓഫീസ്
വൈറസിന്റെ പേരിൽ ലോക്ക് ഡ like ൺ പോലെ കർഫ്യൂ ഏർപ്പെടുത്തിയ ഭരണവർഗങ്ങളിൽ
നിന്നും ജാതികളിൽ നിന്നുമുള്ള സ്വാതന്ത്ര്യം കഴിഞ്ഞ വർഷം ഒരു വുഹാൻ ആർദ്ര
മാർക്കറ്റിൽ നിന്നായിരിക്കില്ല, പക്ഷേ 2012 ൽ 1,000 മൈൽ അകലെയാണ് - ചൈനീസ്
മൈൻഷാഫ്റ്റിൽ അഗാധമായി തൊഴിലാളികൾ ഇറങ്ങിയത് , വവ്വാലുകൾക്ക് വിധേയരായ ശേഷം
ന്യുമോണിയ പോലുള്ള രോഗം. https://nypost.com/2020/08/15/covid-19-first-appeared-in-chinese-miners-in-2012-scientists/
സുപ്രീം കോടതികൾ, ലോകത്തിന്റെ ഗവൺമെന്റുകൾ, ലോകത്തിന്റെ പാർലമെന്റുകൾ, (ഇ)
ലോകത്തിലെ എല്ലാ മാധ്യമങ്ങളും (എഫ്) ലോകത്തെ എല്ലാ തിരഞ്ഞെടുപ്പ്
കമ്മീഷനുകളും 932,811 പേർക്ക് വധശിക്ഷ പ്രഖ്യാപിച്ചു, കൂടാതെ അറസ്റ്റുചെയ്ത
21,88 കേസുകൾ 7,811,461,951 https://srv1.worldometers.info/ റഫറൻസുള്ള നിലവിലെ ലോക ജനസംഖ്യ: അവസാനം അപ്ഡേറ്റുചെയ്തത്: സെപ്റ്റംബർ 15, 2020, 06:55 GMT
വംശീയവാദികളും ഉയർന്ന ജാതിക്കാരും ബിസിനസ്സ് സമൂഹങ്ങളും അവരുടെ സ്വാർത്ഥ
ലക്ഷ്യങ്ങൾക്കായി ജനങ്ങളെ ബോധവൽക്കരണവും ഉണർവ്വുമായി ശിക്ഷിക്കുന്നത്
എന്തുകൊണ്ട്?
/ വിവിപിടികളെ തകർത്ത് തിരഞ്ഞെടുപ്പിൽ വിജയിച്ച പുഷിംഗ് ഭയവും
ഇഗ്നറിംഗ് സയൻസും ഭരണാധികാരികളുടെ പിടിയിൽ നിന്ന് ഇനിപ്പറയുന്നവയെല്ലാം
ഒഴിവാക്കട്ടെ.
ശാന്തമാവുകയും ശാന്തമാവുകയും ജാഗ്രത പാലിക്കുകയും ശ്രദ്ധിക്കുകയും എല്ലാം
മാറിക്കൊണ്ടിരിക്കുന്നുവെന്ന് വ്യക്തമായ ധാരണയോടെ മനസ്സിന്റെ സമനില
നേടുകയും ചെയ്യട്ടെ!
കുഞ്ഞിനെ ആരും ആശയവിനിമയം നടത്താതെ ഒറ്റപ്പെടുത്തുമ്പോൾ, കുറച്ച്
ദിവസങ്ങൾക്ക് ശേഷം അത് സംസാരിക്കുകയും ക്ലാസിക്കൽ മഗാഹി മഗാദി / ക്ലാസിക്കൽ
ചന്ദാസോ ഭാഷ / മഗാദി പ്രാകൃതം / ക്ലാസിക്കൽ ഹെല ബാസ (ഹെല ഭാഷ) /
എന്നറിയപ്പെടുന്ന മനുഷ്യ പ്രകൃതി (പ്രാകൃത്) ഭാഷ സംസാരിക്കുകയും ചെയ്യും.
സമാനമായ ക്ലാസിക്കൽ പാലി. ബുദ്ധൻ മഗധിയിൽ സംസാരിച്ചു. എല്ലാ 7111 ഭാഷകളും
ഭാഷകളും ക്ലാസിക്കൽ മഗാഹി മഗധിയുടെ ചിത്രീകരണമാണ്. അതിനാൽ അവയെല്ലാം
മാനുഷിക ജീവികളുടെ ക്ലാസിക്കൽ സ്വഭാവത്തിലാണ് (പ്രാകൃതം), മറ്റെല്ലാ
ജീവജാലങ്ങൾക്കും ആശയവിനിമയത്തിന് അവരുടേതായ സ്വാഭാവിക ഭാഷകളുണ്ട്. 116
ഭാഷകൾ https://translate.google.com വിവർത്തനം ചെയ്യുന്നു
| after watching this video you will get a complete picture about
Buddhism and you will understand who Buddha is | ചാനൽ ആദ്യമായി കാണുന്നവർ
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70) Classical Maltese-Klassiku Malti,
ta ‘Buddha Buddha ta’ Theravada Buddisti ta ‘Kuljum fuq skoperta
straordinarja ġdida anti-aging straordinarja tista’ tara lill-bnedmin
jgħixu sa 150 sena u jippermettulhom jerġgħu jikbru l-organi tagħhom
sal-2020. U jiksbu Nibbana bħala l-Għan Finali tagħhom
Buddha qal, ħallini tGħall-Benesseri, l-Hena, il-Paċi ta’ l-Esseri
Kollha Sententi u Mhux Sententi u biex dawn jiksbu Paċi Eterna bħala
l-Għan Finali.
Mqajmin Aboriġini kollha Thunder “Hum Prapanch Prabuddha Bharatmay
karunge.” (Aħna se nagħmlu Prabuddha Prapanch dinji
anti-aging tal-għaġeb jista ‘jara lill-bnedmin jgħixu sa 150 u
jirriġeneraw l-organi sal-2020 “għall-prezz ta’ kafè kuljum”
biss ngħix b’saħħtu sakemm inkun mejjet. Forsi taqa ‘fi swing ta’ wara
tal-golf jew waqt li tagħmel l-imħabba eċċ eċċ. Ma nafx peress li huwa
l-aħbarijiet Ingliżi imsejħa Mail Online imma jekk veru allura WTG.
ġdida tista ‘tara l-proċess tax-xjuħija fil-bnedmin imnaqqas b’50 sena
Riċerkaturi minn Sydney sabu ġrieden mogħtija l-pillola għexu għaxra
fil-mija itwal Il-molekula tista’ wkoll tirriġenera ċerti organi billi
tipprogramma mill-ġdid iċ-ċelloli tagħhom. ittestjar uman
li dehru lil Buddha Daily fit-Theravada pali fuq avvanz straordinarju
ġdid anti-aging straordinarju jistgħu jaraw lill-bnedmin jgħixu sa 150
sena u jippermettulhom jerġgħu jikbru l-organi tagħhom sal-2020. U
jiksbu Nibbana Bħala l-Għan Finali tagħhom.
tal-għaġeb kontra t-tixjiħ jista ‘jara lill-bnedmin jgħixu sa 150 u
jirriġeneraw l-organi sal-2020 “għall-prezz ta’ kafè kuljum” Teknika
ġdida tista ‘tara l-proċess tax-xjuħija fil-bnedmin imnaqqas b’50 sena
Riċerkaturi minn Sydney sabu ġrieden mogħtija l-pillola għexu għaxra
fil-mija itwal Il-molekula tista ‘tirriġenera wkoll ċerti organi billi
tipprogramma mill-ġdid iċ-ċelloli tagħhom Il-mediċina tista’ tkun
disponibbli għall-pubbliku f’ħames snin wara l-ittestjar fuq il-bniedem
Minn Charlie Coë Għal Daily Mail Australia
straordinarja ġdida kontra t-tixjiħ tista ‘tara lill-bnedmin jgħixu sa
150 sena u jippermettulhom jerġgħu jikbru l-organi tagħhom sal-2020.
ta ’Harvard David Sinclair u riċerkaturi mill-Università ta’ New South
Wales żviluppaw il-proċess il-ġdid, li jinvolvi programmazzjoni
mill-ġdid taċ-ċelloli.
Sinclair qal li t-teknika tista ’tippermetti lin-nies jirriġeneraw
l-organi, u saħansitra jippermettu lil dawk li jbatu mill-paraliżi
jerġgħu jiċċaqalqu, bi provi fuq il-bniedem dovuti fi żmien sentejn.
riċerkaturi sabu wkoll li jistgħu jżidu l-ħajja tal-ġrieden b’għaxra
fil-mija billi jagħtuhom pillola derivattiva tal-vitamina B.
straordinarja ġdida kontra t-tixjiħ tista ‘tara lill-bnedmin jgħixu sa
150 sena u jippermettulhom jerġgħu jikbru l-organi tagħhom sal-2020
(immaġni tal-istokk)
straordinarja ġdida kontra t-tixjiħ tista ‘tara lill-bnedmin jgħixu sa
150 sena u jippermettulhom jerġgħu jikbru l-organi tagħhom sal-2020
(immaġni tal-istokk) Huma qalu wkoll li l-pillola wasslet għal tnaqqis
fit-telf ta’ xagħar relatat mal-età, skont The Herald Sun. Il-Professur
Sinclair qal li jittama li l-pillola tkun disponibbli għall-pubbliku fi
żmien ħames snin u tiswa l-istess kuljum bħala tazza kafè.
l-professur mid-Dipartiment tal-Ġenetika fl-Iskola Medika ta ‘Harvard
wissa lin-nies biex ma jippruvawx ireġġgħu lura l-proċess tax-xjuħija
qabel ma x-xjenza ġiet ippubblikata jew riveduta mill-pari.
ma nirrakkomandawx li n-nies joħorġu u jieħdu l-prekursuri NAD minħabba
li għadhom ma ttestjawx formalment għas-sigurtà,” huwa qal.
ta ’Harvard David Sinclair (fir-ritratt) u riċerkaturi mill-Università
ta’ New South Wales żviluppaw proċess, li jinvolvi programmazzjoni
mill-ġdid taċ-ċelloli
Il-Professur ta ’Harvard David Sinclair (fir-ritratt) u riċerkaturi
mill-Università ta’ New South Wales żviluppaw proċess, li jinvolvi
programmazzjoni mill-ġdid taċ-ċelloli
wara t-teknika l-ġdida tinvolvi l-molekula nicotinamide adenine
dinucleotide (NAD), li għandha rwol fil-ġenerazzjoni tal-enerġija
fil-ġisem tal-bniedem.
Sinclair, li qed juża l-molekula tiegħu stess biex inaqqas il-proċess
tax-xjuħija, qal li l-età bijoloġika tiegħu naqset b’24 sena wara li
ħadet il-pillola.
qal ukoll li l-kunjata tiegħu issa kienet fertili mill-ġdid wara li
ħadet il-kura, minkejja li bdiet tagħmel transizzjoni għall-menopawsa
fis-snin 40 tagħha.
fuq il-bniedem għandu jibda fl-2020, u l-Professur Sinclair qal li
jittama li l-pillola tkun disponibbli għall-pubbliku fi żmien ħames snin
u tiswa l-istess kuljum bħala tazza kafè (immaġni tal-istokk)
fuq il-bniedem għandu jibda fl-2020, u l-Professur Sinclair qal li
jittama li l-pillola tkun disponibbli għall-pubbliku fi żmien ħames snin
u tiswa l-istess kuljum bħala tazza kafè (immaġni tal-istokk)
jew tikkummenta fuq dan l-artikolu: Teknika ġdida tista ‘tara
lill-bnedmin jgħixu sa 150 u jerġgħu jikbru l-organi’ għall-prezz ta
‘kafè kuljum’
kompleta ta ‘ismijiet ta’ mwiet, każijiet ta ‘Covid-19, u rkuprati li
ma hemmx u Haox ma ġietx mitluba minn WHO, UNO, IL-QORTI SUPREMI
TAD-DINJA, GVERNIJIET TAD-DINJA, PARLAMENTI TAD-DINJA, (E) IL-MEDJA
KOLLHA TAD-DINJA, (F) IL-KUMMISSJONIJIET ELETTORI KOLLHA TAD-DINJA li
ddikjaraw sentenza tal-mewt lil 932,811 persuna arrestati f’darhom
Każijiet ta ‘Coronavirus: 29,450,193 Irkuprati: 21,281,085 flimkien ma’
7,811,461,951 Popolazzjoni Dinjija Kurrenti b’referenza għal https://srv1.worldometers.info/ L-aħħar aġġornament: 15 ta ‘Settembru, 2020, 06:55 GMT mingħajr ebda prova
ta ‘nuqqas ta’ kooperazzjoni u diżubbidjenza kontra l-gvernijiet kollha
sakemm titneħħa l-curfew bħal lockdown u tinżamm in-normalità fejn
99.9% Qajjem
Aboriġini ddeċidew li jiċċaqalqu liberament mingħajr ma jimpurtahom
CURFEW LIKE LOCKDOWNS billi tgħid ‘LE GĦAL \ VACCINATIONS’.
‘SMILES NOT MASKS’ - Ir-Razzisti u l-kastisti li jiddeċiedu m’għandhom
l-ebda dritt li jinterferixxu mal-wisa ’li tidħol u toħroġ tal-bnedmin
kollha sensittivi u mhux sensjenti ħajjin u mhux ħajjin.
.9% Nies imqajmin bl-Għarfien ingħaqdu biex isemmgħu leħinhom kontra
tilqim mandatorju, maskri mandatorji, xejn obbligatorju tassew. Le
l-Hena, il-Paċi ta ’l-Esseri Kollha Sententi u Mhux Sententi u biex
dawn jiksbu l-Paċi Eterna bħala l-Għan Finali.
Mqajmin Aboriġini kollha Thunder “Hum Prapanch Prabuddha Bharatmay
karunge.” (Aħna se nagħmlu Prabuddha Prapanch dinji
Amministrazzjoni biex Tiskopri Wieħed Imqajjem b’Univers ta ‘Għarfien
għall-benesseri, l-hena u l-paċi għas-soċjetajiet kollha. mill-ex CEC
Sampath minħabba li swiet Rs 1600 crore f’dak il-punt tal-ħin.
is-sentenza għenet lill-Qtil ta ’istituzzjonijiet demokratiċi (MODI)
ta’ Bevakoof Jhoothe Psychopaths (BJP) ikkontrollati mill-bogħod
mill-barranin imkeċċija minn Bene Israel, it-Tibet, l-Afrika brammin
chitpavan ta ’RSS (Rowdy Swayam Sevaks) sħiħ ta’ intolleranza, mibegħda,
rabja, għira, delużjoni, lynching tal-mob 99.9% Is-Soċjetajiet Qawwija
Aboriġini Kollha biex jixorbu s-Surmast Ewlenin biex jeħilsu
l-Ġudikatura, il-Parlament, l-Eżekuttiv, il-Midja mimlija brammin
chitpavan li imponew curfew bħal lockdown li huwa frodi u pprotestaw
mad-dinja kollha jneħħuh għal-libertà, il-libertà, ugwaljanza u
fraternità minquxa fil-Kostituzzjoni. Omit Shah u l-Qtil ta
’istituzzjonijiet demokratiċi. (Modi) huma dawk li jieklu l-laħam
tal-omm stess huma sostnuti mill-quora u l-PRESSTITUTE MEDIA
Classical Latin-LXII) Classical Latin, 63) Classical Latvian-Klasiskā
latviešu valoda, 64) Classical Lithuanian-Klasikinė lietuvių kalba, 65)
Classical Luxembourgish-Klassesch Lëtzebuergesch,
coronavirus huwa ‘ingann’ ‘EBDA AKTAR CURFEW SIMILI LOCKDOWNS’ ‘LE GĦAL
TILQIM’. ‘SMILES MHUX MASKRI’ ‘L-EBDA DISTANZJAMENT SOĊJALI’ ‘GĦAQDAD
GĦALL-LIBERTÀ’ ‘LE GĦALL-GIDDIET TAL-GVERN’ ‘’ MASKRI JNAQQSU L-IMMUNITÀ
‘u’ MASKRI ŻIDU R-RISKJU TAL-INFEZZJONI ‘Minkejja 902,315 Mewt:
fid-DINJA minn COVID-19, kienet’ FAKE SCIENCE “u Covid-19 jistgħu jiġu
mqabbla ma ‘” FLUŻA ĦAŻINA “”
HOAX’. Il-mexxejja kastisti razzisti u chitpavan brammin ta ‘eżekuttiv,
parlament, ġudikatura, kummissjoni elettorali, midja huma meħlusa
mill-frodi COVID-19 minkejja li qasmu 60 sena. Huma ħielsa minn
lockdown, liebes maskri eċċ.,
ta ‘Coronavirus: 19,845,810 Mewt: 902,315 Irkuprati: 19,845,810
flimkien ma’ 7,811,202,173 Popolazzjoni Dinjija Kurrenti b’referenza
għal https://srv1.worldometers.info/ Aġġornata l-aħħar: Aġġornata l-aħħar: 09 ta ‘Settembru, 2020, 09:35 GMT mingħajr ebda prova’
Nies imqajmin bl-Għarfien ingħaqdu biex isemmgħu leħinhom kontra tilqim
mandatorju, maskri mandatorji, xejn obbligatorju tassew. Mhux iktar
curfew bħal lockdowns, mhux iktar negozju tat-tieni mewġa ”.
Is-Soċjetajiet Qawwija Aboriġini kollha tad-dinja huma konxji li
l-coronavirus COVID-19 huwa ‘ingann’ u frodi. Se jkun hemm protesti
mad-dinja kollha fil-midja soċjali u d-dimostranti jinġabru biex jitolbu
li l-coronavirus huwa ‘ingann’
moviment ta ’non-kooperazzjoni għal‘ EBDA AKTAR CURFEW SIMILI LOCKDOWNS
’‘ LE GĦAL TILQIM ’. ‘IT-TIBISI MHUX MASKRI’ ‘L-EBDA DISTANZJAMENT
SOĊJALI’
GĦALL-LIBERTÀ ’‘ LE GĦALL-GIDDIET TAL-GVERN ’‘ IL-MASKRI JNAQQSU
L-IMMUNITÀ ’u‘ IL-MASKRI JŻIDU R-RISKJU TA ’L-INFEZZJONI’ jinsabu fuq.
TAL-LIBERTÀ MITLUFA MINN MARZU 2020 LI JŻURU L-BINJA, IL-BIN-LIĠI U
ŻEWN NANNIET LI JIRRISIDU FIL-PUNENT TAMBARAM, CHENNAI. KOLLHA GĦANDEW
KUNDIZZJONI TA ‘SAĦĦA TAJBA. UŻAW BIEX ISUQU FIL-KAROZZA BIEX NILTAQQU
MAL-CHENNAI. L-IBEN TAGĦNA, IL-BINJA FIL-LIĠI U ŻEWN NANNIET LI
JIRRISIDU FL-Istati Uniti. MINĦABBA L-KUNDIZZJONI TA ‘SAĦĦA T-TAJBA
TAGĦNA UŻAW LI NŻURU BIEX NILQGĦU FL-Istati Uniti. B’XEJN KIENU LIBERI
WKOLL LI JILTAQQU MALA.
tal-Iskrivan tal-Qorti Ġudizzjarja Suprema għall-Commonwealth u l-QORTI
SUPREMI KOLLHA TAD-DINJA, IL-GVERNIJIET KOLLHA TAD-DINJA, IL-PARLAMENTI
KOLLHA TAD-DINJA, IL-MEDJA KOLLHA TAD-DINJA, IL-KUMMISSJONIJIET KOLLHA
TA ’ELEZZJONI TAD-DINJA
mit-tiġrijiet u l-kasti dominanti li imponew curfew bħall-imblukkar
f’isem Il-koronavirus jista ‘jkun li ma oriġinax f’suq imxarrab ta’
Wuhan is-sena l-oħra imma 1,000 mil ‘il bogħod fl-2012 - fil-fond
f’mineshaft Ċiniż fejn il-ħaddiema niżlu , mard li jixbah il-pnewmonja
wara li jkun espost għal friefet il-lejl. b’referenza għal https://nypost.com/2020/08/15/covid-19-first-appeared-in-chinese-miners-in-2012-scientists/
SUPREMI TAD-DINJA, GVERNIJIET TAD-DINJA, PARLAMENTI TAD-DINJA, (E)
IL-MEDIAS KOLLHA TAD-DINJA (F) IL-KUMMISSJONIJIET ELETTORI KOLLHA
TAD-DINJA ddikjaraw sentenza ta ’mewt lil 932,811 persuna arrestati
f’każi ta’ Coronavirus: 29,450,193 Irkuprati: 21,281,085 flimkien
7,811,461,951 Popolazzjoni Dinjija Kurrenti b’referenza għal https://srv1.worldometers.info/ Aġġornata l-aħħar: 15 ta ‘Settembru, 2020, 06:55 GMT
għandhom biss 0.1% razzisti u kastisti ta ‘fuq u l-komunitajiet
tan-negozju għall-finijiet egoistiċi tagħhom jikkastigaw lin-nies
bl-għarfien u l-qawmien?
dawn is-segwenti jiġu meħlusa mill-klaċċijiet tal-ħakkiema NIMBUTAW
IL-BEŻA ‘U JINJORAW IX-XJENZA li rebħu l-elezzjonijiet billi bagħbsu
l-EVMs / VVPATs
tarbija li għadha kif twieldet tinżamm iżolata mingħajr ħadd ma
jikkomunika mat-tarbija, wara ftit jiem se titkellem u lingwa naturali
tal-bniedem (Prakrit) magħrufa bħala Classical Magahi Magadhi /
Classical Chandaso language / Magadhi Prakrit / Classical Hela Basa
(Hela Language) / Pali Klassiku li huma l-istess. Buddha tkellem
f’Magadhi. Is-7111 lingwa u djaletti kollha huma off shoot tal-Klassiku
Magahi Magadhi. Għalhekk kollha huma ta ‘natura Klassika (Prakrit)
tal-Bnedmin, l-istess bħal kull biċċiet ħajjin oħra għandhom il-lingwi
naturali tagħhom stess għall-komunikazzjoni. 116-il lingwa huma tradotti
minn https://translate.google.com
topic of the Dhamma discussion is ‘ Early Disciples of the Lord
Buddha’. This talk was delivered at Mangalam Research Center for
Buddhist Language, Berkeley on 19 May 2017. This simple Dhamma talk will
surely help you with regular day to day problems. Please listen to more
talk as we travel. Please subscribe the YouTube channel ( Ven Ananda-
USA Mahabodhi Dhammaduta tour 2017). Thank you so much.Please visit or
main website- www.mahabodhi.info You can also find us on Facebook https://www.facebook.com/MahaBodhiSoc…
nga kupu ake a Buddhist Theravada pali Buddha mo te tino whakaharahara o
te tupapaku o te ao, ka kite nga tangata e ora ana ki te 150 tau te
pakeke, me te tuku i a ratau whekau kia tae ki te tau 2020. me te whiwhi
ki a Nibbana hei Whinga Whakamutunga
e kii ana a Buddha, Tukua ahau mo te Manaakitanga, Te Ngahau, Te
Rangimarie o Nga Tangata Tuturu me nga Taangata Kore-a kia whiwhi ratou i
te rangimarie ake ake hei whaainga whakamutunga.
ana nga Hapori Katoa i nga Ahorangi ”Hum Prapanch Prabuddha Bharatmay
karunge.” (Ka hangaia e maatau a Prabuddha Prapanch o te ao
BUDDHA KORE I TE ATUA. KORE OIA I KIA TATOU KI TE ATUA. KORE IA E TONO
KI TE TANGATA KI TE ATUA. KORE IA E TONO KI TE KAUPAPA KI TE ATUA.
te angitu o te aukatinga ki te koroheketanga ka kite te tangata i te
noho ki te 150 me te whakahou i nga okana i te 2020 ‘mo te utu o te
kawhe ia ra’
hiahia noa ahau kia ora au kia mate ra ano ahau. Akene ka hinga koe i
roto i te korowhaa o te korowhaa i te wa e aroha ana me etahi atu kaore
au i te mohio na te mea ko te purongo purongo a Ingarangi te Mail Online
engari mena he pono ko te WTG.
tikanga hou ka kite i te pakeke o te tangata kua heke i te 50 tau Ka
kitea e nga Kairangahau mai i Sydney nga kiore i te pire e tekau
paiheneti te roa te roa. Ka taea hoki e te ngota ki te whakahou i etahi
okana ma te whakahou i o raatau puoro Ka waatea te raau ki te iwi i roto
i nga tau e rima whakamātautau tangata
te inoi ki a Buddha ia Daily i Theravada pali i runga i te kitenga tino
whakaharahara mo te koroheketanga, ka kite nga tangata e ora ana ki te
150 tau te pakeke, me te tuku i a ratau whekau kia tae ki te tau 2020.
kitenga tino whakamere mo te koroheketanga te kite i te noho a te
tangata ki te 150 me te whakahou i nga whekau i te tau 2020 ‘mo te utu o
te kawhe ia ra’ He tikanga hou ka kite i te whakahekehanga o te tangata
i whakahekehia e te 50 tau Kairangahau mai i Sydney ka kitea he kiore i
hoatu te pire kia tekau nga oranga. paiheneti te roa Ka ahei ano te
muingota ki te whakahou i etahi okana ma te whakahou i o raatau puoro Ka
waatea te rongoa ki te iwi i roto i nga tau e rima whai muri i nga
whakamatautau a te tangata Na Charlie Coë Mo Daily Mail Austraia
tikanga hou e pa ana ki te koroheketanga ka kite nga tangata e noho ana
ki te 150 tau te pakeke, ka tuku ki a raatau ki te whakatiu ano i o
raatau okana i te 2020.
te Ahorangi o Harvard a David Sinclair me nga Kairangahau o te Whare
Waananga o New South Wales i whakawhanake i te kaupapa hou, e pa ana ki
te reprogramming cells.
kii a Tākuta Sinclair ma tenei tikanga e taea ai e te tangata te
whakaora ake i nga okana, me te tuku ano i te hunga tuuroro kia neke
ano, me nga whakamatautau a te tangata kei roto i nga tau e rua.
kitea ano e nga Kairangahau ano ka taea e raatau te whakanui ake i te
koiora o nga kiore i te tekau paiheneti ma te hoatu ki a ratou he pire
huaora B.
mo te koroheketanga ka taea te kite i te tangata e ora ana ki te 150
tau te pakeke, ka tuku ki a raatau ki te whakatipu i o raatau okana i te
tau 2020 (whakaahua kararehe)
mahinga hou mo te koroheketanga ka taea te kite i te noho a te tangata
ki te 150 tau te pakeke, me te tuku i a ratau whekau ki te 2020 (image
stock) I kii hoki ratou na te pire i heke ai te ngaro o nga makawe e pa
ana ki nga tau, e ai ki Te Herald Sun. Hei ki a Ahorangi Sinclair, ko te
tumanako ka waatea te pire ki te iwi i roto i te rima tau, a he rite te
utu mo ia ra mo te kapu kawhe.
ko te Ahorangi o te Tari Genetics o te Harvard Medical School i
whakatupato i te iwi kia kaua e whakamatau ki te huri i nga mahi o te
koroheke i mua i te whakaputanga o te putaiao, te arotake ranei a nga
hoa.
tūtohu kia haere nga tangata ki te whai i nga kaitautoko NAD na te mea
kaore ano kia whakamatauhia nga tikanga mo te ahuru,’ hei ki a ia.
te Ahorangi o Harvard a David Sinclair (he whakaahua) me nga
Kairangahau o te Whare Waananga o New South Wales kua waihangahia he
kaupapa, e hono ana ki te whakahou i nga pūtau.
Kairangahau o te Whare Waananga o New South Wales kua waihangahia he
kaupapa, e hono ana ki te whakahou i nga pūtau.
te putaiao puta noa i te tikanga hou ko te ngota ngotawao nikotinamide
adenine dinucleotide (NAD), e mahi nei hei whakaputa kaha i roto i te
tinana o te tangata.
Ahorangi Sinclair, e whakamahi ana i tana ake rāpoi ngota hei whakaiti i
te tikanga o te koroheketanga, i kii kua heke iho te pakeke o tana
koiora i te 24 tau i muri i tana tango i te pire.
kii ia ko tana papa, 79 ona tau, he rewai wai ma me te tueke peera i
muri i tana tiimata ki te whakamahi i te ngota i te kotahi tau me te
hawhe ki muri.
te ahorangi kua momona ano tana taokete inaianei whai muri i te
whakamaimoa, ahakoa kua tiimata te huri ki te menopause i nga tau 40.
tiimata te whakamatautau a te tangata i te tau 2020, me te kii a
Ahorangi Sinclair i tumanako ia ka waatea te pire ki te iwi i roto i te
rima tau ka rite te utu mo ia ra mo te kapu kawhe (ahua kararehe)
tiimata te whakamatautau a te tangata i te tau 2020, me te kii a
Ahorangi Sinclair i tumanako ia ka waatea te pire ki te iwi i roto i te
rima tau ka rite te utu mo ia ra mo te kapu kawhe (ahua kararehe)
korerohia ranei mo tenei tuhinga: Ma te tikanga hou ka kite nga tangata
e noho ana ki te 150 me te whakaputa ano i nga okana ‘mo te utu o te
kawhe ia ra’
raarangi katoa o nga ingoa o nga tupapaku, nga keehi Covid-19, ka ora
ano kaore nei i reira kaore a Haox i tonoa e WHO, UNO, NGA HUITANGA
TUPUNA O TE AO, NGA KAWANATANGA O TE AO, NGA PAREMATA O TE AO, (E) KATOA
MEDIAS O TE AO, (F) NGA KOMIHI KATOA KATOA O TE AO i kii te whiu ki te
932,811 taangata i hopukina e te Whare Coronavirus: 29,450,193 Kua
Whakahokia: 21,281,085 me te 7,811,461,951 Taupori o te Ao e pa ana ki
te https://srv1.worldometers.info/ Whakahoutanga Whakamutunga: Mahuru 15, 2020, 06:55 GMT kaore he whakamatautau
te koretake o te koretake me te koretake ki nga kawanatanga katoa tae
atu ki te huringa o te waa kati penei i te kati ka kati te pupuri ki te
ture i reira 99.9% Ka oho
whakatauhia e nga Hapori Aboriginal ki te neke haere noa me te kore e
manaaki CURFEW LIKE LOCKDOWNS’singing ‘NO TO \ VACCINATIONS’.
te mau ‘SMILES NOT MASKS’ -Raging Racist me casteist kaore he mana ki
te pokanoa i te whanui haere mai me te puta mai o te hunga noho me te
hunga noho kore noho me nga mea-kore.
.9% Ko nga Tangata Whakaoho me te Maaramatanga kua hui mai ki te
whakaputa i o raatau reo ki nga rongoa wero whakahauanga, kopare
whakahauanga, tino whakahauia tetahi mea pono. No.
Te Manaakitanga, Te Hari, Te Rongomau o Nga Tangata Tuturu me nga
Taangata Kore-a kia whiwhi ratou i te rangimarie ake ake hei whaainga
whakamutunga.
ana nga Hapori Katoa i nga Ahorangi ”Hum Prapanch Prabuddha Bharatmay
karunge.” (Ka hangaia e maatau a Prabuddha Prapanch o te ao
BUDDHA KORE I TE ATUA. KORE OIA I KIA TATOU KI TE ATUA. KORE IA E TONO
KI TE TANGATA KI TE ATUA. KORE IA E TONO KI TE KAUPAPA KI TE ATUA.
Whakahaere Pai rawa kia Kitea te Mea Whakaohooho me te Ao Whakawhiwhi
mo te oranga, te harikoa me te rangimarie mo nga hapori katoa. Ko te ex
CJI Sathasivam i mahi he pohehe whakatau na te whakaae kei te raweke nga
EVM i roto i nga EVM me te whakahau kia whakakapihia a raatau mahi. na
te ex CEC Sampath na te mea i utua te 1600 taara i tera wahanga o te
waa.
whakataunga i awhina i te Kaihuru o nga umanga manapori (MODI) o
Bevakoof Jhoothe Psychopaths (BJP) i whakahaerehia e nga iwi ke i peia
mai i Bene Israel, Tibet, Africa chitpavan brahmins o RSS (Rowdy Swayam
Sevaks) te tino manawanui, te mauahara, te riri, te hae, pohehe, hui
kino 99.9% Katoa nga Iwi Whakatika o te iwi Aboriginal ki te tarai i te
Kī Matua hei pononga i te Ture, Paremata, Kaiwhakahaere, Paapaho e ki
ana i nga brahmin chitpavan nana nei i whakawhiwhi i nga tiimatanga pera
ano i te raka he tinihanga me te poroteehi puta noa i te ao ka hiki mo
te herekore, herekore, te taurite me te teina kua whakauruhia ki roto i
te Ture. Ko Omit Shah me te Ka kohuru i nga umanga manapori. (Modi) ko
nga kai kikokiko ake o te whaea e tautokohia ana e te quora me te
PRESSTITUTE MEDIA
te 62) Latin-LXII Classical) Latin Latin, 63) Latvian-Klasiskā latviešu
valoda, 64) Lithuanian-Klasikinė lietuvių kalba, 65) Classical
Luxembourgish-Klassesch Lëtzebuergesch,
coronavirus is a ‘hoax’ ‘KORE ATU PAI PAIA KORE LOCKDOWNS’ ‘KORE KI TE
WHAKAMAHI’. ‘KORE I TE MUTU’ ‘KORE TE WHAKAPU TUPUHITU’ ‘KAUPAPA KI TE
WANANGA’ ‘KORE KI NGA TAKANGA KOREUTU’ ‘me Covid-19 ka taea te whakarite
ki te’ BAD FLU ‘
HOAX’. Ko te kaikiri me te chitpavan brahmin casteist kaiarahi o te
tari whakahaere, te whare paremata, te ture whakawa, te Komihana pooti,
nga kaipupuri kaore i peehia e te tinihanga COVID-19 ahakoa i whiti
ratou i te 60 tau. Kaore he raka, he kopare i etahi atu, me era atu.
Take Coronavirus: 19,845,810 Nga Mate: 902,315 Kua Whakaorangia:
19,845,810 me te 7,811,202,173 Ko te Taupori o te Ao e pa ana ki te https://srv1.worldometers.info/ Whakahoutanga Hou: Whakahoutanga Hou: Mahuru 09, 2020, 09:35 GMT kaore ano kia whakawakia ‘
Nga Tangata I oho Me nga Mihi Kua hui mai ki te whakaputa i o raatau
reo ki te rongoa i nga werohanga whakahauanga, kopare kopapa, he
whakahauanga tino. Kore atu o nga tiimatanga peera penei i nga kati,
kaore ano he pakihi ngaru tuarua ‘.
KOTAHI KATOA ME NGA KAUTURU E korero ana i te pono ki runga i te Kawana
o te Kawanatanga ki te mataku, ki te koretake o te Putaiao.’
Katoa nga Hapori Whakatika o te Ao e mohio ana ko te COVID-19
coronavirus he ‘tinihanga’ me te tinihanga. Ka puta nga poroteehi puta
noa i te ao i roto i nga papaho pāpori me te hunga poroteehi e whakakao
ana ki te kii he coronavirus te mea he ‘hoax’
te ‘UNITE FOR FREEDOM’ ‘KORE KI TE KAIRANGI TAKANGA’ ‘KOREUTU KI TE
WHAKAMAHI KAUPAPA’ me te ‘MAHI WHAKAPONO KAUPAPA KAUPAPA’.
puta ko nga ‘TOKOTANGI RANGI ME NGA KAUTURU KI TE KORERO I TE KATOA KI
TE KAWANATANGA KI TE WHAKAMAHI KAUPAPA ME TE WHAKARANGA I TE WANANGA.
TE KAUPAPA O TE MUTUU NGARO MAI I TE PAIA I TE TAONGI 2020 KI TE TANGI
KI TO TATOU TAMARIKI, TAIKI-TANGI ME NGA TAMAU TOA TUPU E Noho ANA I TE
TAMARANGI O TAMBARAM, CHENNAI. E TATOU KATOA HE WHAKAMAHI KI TE HEALTH. I
MAHI TATOU KI TE PUTA I TE KAUPAPA KI TE KATOA I RENEI I CHENNAI. TO
TATOU TAMA, TAMARIKI-TO-TAHI ME NGA TAMAU TAMARIKI E Noho ANA I USA. HEI
KI TO MATOU TUPUPUPUPUPUPUPUPUPU KAUPAPA I WHAKAMAHI AI KI TE HUITANGA
KI TE KATOA I TE USA. HEI KI ANA HE KOREUTU ANEI KI TE Hui KI A MATOU.
Tari Karaka o te Kooti Hupirimi Kooti mo te Commonwealth me nga
HUITANGA KATOA O TE AO, KATOA KATOA KATOA O TE AO, KATOA PAREMATA O TE
AO, KATOA MEDIA O TE AO, KATOA NGA KOMIHI KOREUTI O TE AO.
ti’amâraa mai i te mau opuaraa e te mau p curp o tei faahepo i te hora
opani mai te tapearaa i te i’oa o te coronavirus, e ere paha no roto mai
i te hooraa matete no Wuhan i te matahiti i mairi ae 1 000 kilometera
te atea i te matahiti 2012 - hohonu i roto i te minainainaa no te mau
fenua Tinito i reira te mau rave ohipa e pou ai i te parau aro. , Nga
mate peekehi peehi i muri i te pa atu ki nga pekapeka. me te korero ki https://nypost.com/2020/08/15/covid-19-first-appeared-in-chinese-miners-in-2012-s Scientists/
WHAKAMUTUNGA TUPUNA O TE AO, KAWANATANGA O TE AO, PARLIAMENTS O TE AO,
(E) KATOA MEDIAS o TE AO (F) KATOA NGA KOMIHI KOREUTI O TE AO I kii te
whiu mate ki te 932,811 taangata i mauhere i nga keehi Coronavirus:
29,450,193 Kua Whakaorangia: 21,281,085 7,811,461,951 Taupori o te Ao e
pa ana ki te https://srv1.worldometers.info/ Whakahoutanga Hou: Mahuru 15, 2020, 06:55 GMT
99.9% o te taupori o te ao e whakaohooho ana ki te meka ko te
Whanautanga, te Mate, te Koroheketanga me te Mate he mea tino pono.
aha te 0,1% noa iho o te hunga kaikiri me nga kaimana o runga me nga
hapori umanga mo o raatau ake hiahia ka whiua te hunga mohio me te
ohooho?
maamaa nga mea katoa e whai ake nei mai i nga ringa o nga rangatira
PUSHING FARU ME TE WHAKARONGO I TE WANANGA kua wikitoria i nga pooti ma
te raweke i nga EVM / VVPAT
noho mokemoke ana te peepi whanau kaore he tangata e korero ki te
peepi, i muri i etahi ra ka korero me te reo tangata (Prakrit) reo e
mohiotia ana ko te Classical Magahi Magadhi / Classical Chandaso reo /
Magadhi Prakrit / Classical Hela Basa (Hela Reo) / Pali Tauhira he rite
tonu. I korero a Buddha i Magadhi. Katoa nga reo me nga mita e 7111 ka
kopikopiko i te Classical Magahi Magadhi. Na ko enei katoa he mea puoro i
roto i te taiao (Prakrit) o nga Tangata Tangata, peera ano i etahi
atu waahanga ora kei a raatau ake ahuatanga mo te whakawhitiwhiti
korero. 116 nga reo kua whakamaorihia e https://translate.google.com
“,[endpointUrliritia:iritiahttps://communicator-proxy.tm-awx.com / api /
whakaputanga / whakaata / ohaurunga / ”,” kōtaha ”:” Taunoa ”,”
isPure360NewsLetter ”: teka}”
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