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,
Az ébredt tudatosságú univerzum felfedezése (DAOAU)
JÓ TISZTÍTÁS ÉSZÉRT mondta Buddha énekkel, zenével és dalokkal
Aniccanibbānasappāya Sutta
- Az állandóság [felfogása] Nibbāna számára alkalmas -
Megmutatom neked, bhikkhus, a módszert, amely alkalmas Nibbāna számára. Figyelj erre, és nagyon figyelj, szólok. És mi, bhikkhus, az a módszer, amely alkalmas Nibbāna számára?
Itt, bhikkhus, egy bhikkhu megérti: „a szem nem állandó”, megérti: „a (látható) formák nem állandóak”, megérti: „a szem-tudat nem állandó”, megérti: „a szemkontaktus
átmeneti ”, {1} megérti:„ bármi is merül fel a szemkontaktus miatt, legyen az kellemes, kellemetlen vagy semleges, az is állandó. ”
Megértette: „a fül nem állandó”, megérti: „a hangok nem állandóak”, megérti: „a fül-tudat nem állandó”, megérti: „a fül-érintkezés nem állandó”, megérti: „bármi is felmerül függetlenül attól, hogy kellemesnek, kellemetlennek vagy semlegesnek érezzük-e, ez is állandó.
Megértette: „az orr nem állandó”, megérti: „az illatok nem állandóak”, megérti: „az orr-tudatosság nem állandó”, megérti: „az orr-érintkezés nem állandó”, megérti: „bármi is felmerül orr-érintkezés, legyen az kellemes, kellemetlen vagy semleges, az is állandó.
Megértette: „a nyelv nem állandó”, megérti: „az ízek nem állandóak”, megérti: „a nyelvtudat nem állandó”, megérti: „a nyelv érintkezése állandó”, megérti: „bármi is felmerül nyelvkontaktus, legyen az kellemes, kellemetlen vagy semleges, az is állandó.
Megértette: „a test nem állandó”, megérti: „a testi jelenségek nem állandóak”, megérti: „a test-tudat nem állandó”, megérti: „a test-érintkezés nem állandó”, ő
megérti: „bármi is bekövetkezik a test-érintkezés miatt, legyen az kellemes, kellemetlen vagy semleges, az is állandó.”
Megértette: „az elme nem állandó”, megérti: „a mentális jelenségek nem állandóak”, megérti: „az elme-tudat nem állandó”, megérti: „az elme-kapcsolat nem állandó”, ő
megérti: „bármi is merül fel az elme-érintkezés miatt, legyen az kellemes, kellemetlen vagy semleges, az is állandó.”
Ez, a bhikkhus, az a módszer, amely alkalmas Nibbāna számára.
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,
109) Classical Uyghur,
110) Classical Uzbek-Klassik o’z,
111) Classical Vietnamese-Tiếng Việ,
112) Classical Welsh-Cymraeg Clasurol,
113) Classical Xhosa-IsiXhosa zesiXhosa,
115) Classical Yoruba-Yoruba Yoruba,
For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.
at
KUSHINARA NIBBANA BHUMI PAGODA-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.
inCircarama
At
WHITE HOME
668, 5A main Road, 8th Cross, HAL III Stage,
Prabuddha Bharat Puniya Bhumi Bengaluru
Magadhi Karnataka State
PRABUDDHA BHARAT
May you, your family members and all sentient and non sentient beings be ever happy, well and secure!
May all live for 150 years
with NAD pills to be available in 2020 at a price of a cup of coffee
according to research doctors at Sydney!
May all have calm, quiet, alert and attentive and have equanimity mind with a clear understanding that everything is changing!
RSS favours paper ballots, EVMs subjected to public scrutiny
Today
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.
Though 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 chitpavan brahminised Sathasivan committed a grave error of
judgement in allowing the fraud EVMs to be replaced in phases as
suggested by the ex CEC chitpavan brahminised Sampath because of the
cost of Rs 1600 crore involved in replacing the
fraud EVMs totally.
AND
Once
again the chitpavan brahminised 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.
|
Here are hardcore vipassanā instructions dealing with the
perception of impermanence for advanced meditators who are looking
forward to attaining Nibbāna.
|
29) Classical English,Roman, |
nibbāna·sappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmi. katamā ca sā, bhikkhave, nibbāna·sappāyā paṭipadā? |
|
idha, bhikkhave, bhikkhu ‘cakkhuṃ aniccan‘ti passati, ‘rūpā aniccā‘ti passati, ‘cakkhu·viññāṇaṃ aniccan‘ti passati, ‘cakkhu·samphasso anicco‘ti passati, yam·p·idaṃ cakkhu·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·a·sukhaṃ vā tam·pi aniccan‘ti passati. |
Here, bhikkhus, a bhikkhu understands: ‘the eye is impermanent’, he |
|
He understands: ‘the ear is impermanent’, he understands: ’sounds are |
|
He understands: ‘the nose is impermanent’, he understands: ’smells are |
|
He understands: ‘the tongue is impermanent’, he understands: ‘tastes are |
|
He understands: ‘the body is impermanent’, he understands: ‘bodily |
|
He understands: ‘the mind is impermanent’, he understands: ‘mental |
|
![]() >> Sutta Piṭaka >> Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
SN 35.147 (S iv 133) Aniccanibbānasappāya Sutta — The [perception] of impermanence suitable for Nibbāna —
[anicca+nibbāna+sappāya]Here
are hardcore vipassanā instructions dealing with the perception of impermanence for advanced meditators who are looking forward to attaining Nibbāna. in 05) Classical Pāḷi,29) Classical English,Roman, 05) Classical Pāḷi
nibbāna·sappāyaṃ
vo, bhikkhave, paṭipadaṃ desessāmi. taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmi. katamā ca sā, bhikkhave, nibbāna·sappāyā paṭipadā? idha, bhikkhave, bhikkhu ‘cakkhuṃ aniccan’ti passati, ‘rūpā aniccā’ti passati, ‘cakkhu·viññāṇaṃ aniccan’ti passati, ‘cakkhu·samphasso anicco’ti passati, yam·p·idaṃ cakkhu·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·a·sukhaṃ vā tam·pi aniccan’ti passati. ’sotaṃ aniccā’ti passati, ’saddā aniccā’ti passati, ’sota·viññāṇaṃ aniccan’ti passati, ’sota·samphasso anicco’ti passati, ‘yam·p·idaṃ sota·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·a·sukhaṃ vā tam·pi aniccan’ti passati. ‘ghāṇaṃ aniccā’ti passati, ‘gandhā aniccā’ti passati, ‘ghāṇa·viññāṇaṃ aniccan’ti passati, ‘ghāṇa·samphasso anicco’ti passati, ‘yam·p·idaṃ ghāṇa·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·a·sukhaṃ vā tam·pi aniccan’ti passati. ‘jivhā aniccā’ti passati, ‘rasā aniccā’ti passati, ‘jivhā·viññāṇaṃ
aniccan’ti passati, ‘jivhā·samphasso anicco’ti passati, ‘yam·p·idaṃ jivhā·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·a·sukhaṃ vā tam·pi aniccan’ti passati. ‘kāyo aniccā’ti passati, ‘phoṭṭhabbā aniccā’ti passati, ‘kāya·viññāṇaṃ aniccan’ti passati, ‘kāya·samphasso anicco’ti passati, ‘yam·p·idaṃ kāya·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·a·sukhaṃ vā tam·pi aniccan’ti passati. ‘mano anicco’ti passati, ‘dhammā aniccā’ti passati, ‘mano·viññāṇaṃ aniccan’ti passati, ‘mano·samphasso anicco’ti passati, ‘yam·p·idaṃ mano·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·a·sukhaṃ vā tam·pi aniccan’ti passati. ayaṃ kho sā, bhikkhave, nibbāna·sappāyā paṭipadā ti.
29) Classical English,Roman,
I
will show you, bhikkhus, the method which is suitable for Nibbāna. Listen to that and pay close attention, I will speak. And what, bhikkhus, is that method which is suitable for Nibbāna? Here, bhikkhus, a bhikkhu understands: ‘the eye is impermanent’, he understands: ‘(visible) forms are impermanent’, he understands: ‘eye-consciousness is impermanent’, he understands: ‘eye-contact is impermanent’,{1} he understands: ‘whatever arises on account of eye-contact, whether it is felt as pleasant, unpleasant or neutral, that also is impermanent’. He understands: ‘the ear is impermanent’, he understands: ’sounds are impermanent’, he understands: ‘ear-consciousness is impermanent’, he understands: ‘ear-contact is impermanent’, he understands: ‘whatever arises on account of ear-contact, whether it is felt as pleasant, unpleasant or neutral, that also is impermanent’. He understands: ‘the nose is impermanent’, he understands: ’smells are impermanent’, he understands: ‘nose-consciousness is impermanent’, he understands: ‘nose-contact is impermanent’, he understands: ‘whatever arises on account of nose-contact, whether it is felt as pleasant, unpleasant or neutral, that also is impermanent’. He understands: ‘the tongue is impermanent’, he understands: ‘tastes are impermanent’, he understands: ‘tongue-consciousness is impermanent’, he understands: ‘tongue-contact is impermanent’, he understands: ‘whatever arises on account of tongue-contact, whether it is felt as pleasant, unpleasant or neutral, that also is impermanent’. He understands: ‘the body is impermanent’, he understands: ‘bodily phenomena are impermanent’, he understands: ‘body-consciousness is impermanent’, he understands: ‘body-contact is impermanent’, he understands: ‘whatever arises on account of body-contact, whether it is felt as pleasant, unpleasant or neutral, that also is impermanent’. He understands: ‘the mind is impermanent’, he understands: ‘mental phenomena are impermanent’, he understands: ‘mind-consciousness is impermanent’, he understands: ‘mind-contact is impermanent’, he understands: ‘whatever arises on account of mind-contact, whether it is felt as pleasant, unpleasant or neutral, that also is impermanent’. This, bhikkhus, is that method which is suitable for Nibbāna. Chandrashekhara Ashtakam | Damaru | Adiyogi Chants | Sounds of Isha
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Chandrashekara
Ashtakam is said to have been written by Sage Markandeya, an ancient Hindu Rishi who was saved by Chandrashekara or Lord Shiva from Lord of Death (Kala or Yama) at the age of 16 and blessed him to be 16 forever. In these verses, the sage seeks refuge in Chandrashekara, who is the destroyer of the various illusions and who is the personification of the three qualities and worshipped as the Lord of the Lords. “When he is by my side, what can the Lord of Death (Yama) do to me?”, asks Sage Markandeya. Subscribe to Sounds of Isha for more!
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Chandrashekhara Ashtakam | Damaru | Adiyogi Chants | Sounds of Isha
![]() On a day of widespread protests by political parties, Bahujan Samaj Party chief Mayawati called for the removal of the ‘incapable’ chief minister, causing the chairperson of the SC Commission to retort that Mayawati should remember her own time.
On Thursday, a note issued by former chief minister Mayawati tore into Yogi Adityanath saying if he could not protect the honour of women, he must resign.
She also said the government had not allowed a party delegation to meet the family of the gang-rape and murder victim in Hathras, and had called the deceased’s brother to the police station. “This is a very painful situation. It seems as if the victim’s family is being harassed. Under Yogi Adityanath, this has become common practice with the administration and the police”.
The BSP chief also called upon the Central government to pay attention to what was happening in the state and “make a capable person the chief minister of Uttar Pradesh”.
“If there is too much pressure of the RSS (Rowdy Swayam Sevaks) who are foreigners kicked out from Bene israel, Tibet, Africa Etc., chitpavan brahmins , the Centre should at least impose President’s rule in the state. For how long will it test Adityanath”, she said. https://www.theweek.in/…/mayawati-acts-against-rebel… Mayawati acts against ‘rebel’ MLAs, Latest flare-up in SP-BSP tension comes as the parties prepare for Rajya Sabha polls A day after a group of BSP MLAs met Akhilesh Yadav at the Samajwadi Party headquarters in Lucknow, BSP chief Mayawati on Thursday lashed out at her erstwhile ally. Mayawati also suspended the MLAs who met Akhilesh.
Hindustan Times reported the suspended MLAs are Chaudhary Aslam Ali, Hakim Lal Bind, Mohammad Mujtaba Siddiqui, Aslam Raini, Sushma Patel, Hargovind Bhargava and Bandana Singh.
The move by the BSP MLAs had triggered speculation they could join the Samajwadi Party amid claims that Mayawati has been close to the BJP.
The BSP and SP sewed up an alliance for the 2019 Lok Sabha polls, which fell apart after the BJP swept back to power.
Speaking to mediapersons on Thursday, Mayawati was quoted by ANI as saying, “Our party had joined hands with SP to fight communal forces during Lok Sabha elections. Due to their family in-fighting, they couldn’t gain much from ‘Gathbandhan’ with BSP. They stopped responding to us post-elections and hence, we decided to part ways with them.”
“I want to disclose that when we decided to contest polls with SP for Lok Sabha elections in UP, we worked very hard for it but from day 1 of our coalition, SP chief kept telling S.C. Mishra that since BSP-SP had joined hands, I should take back my June 1995 case,” Mayawati said. Mayawati was referring to an incident on June 2, 1995, when SP workers allegedly threatened to manhandle her at the government guest house in Lucknow. The incident ended the first alliance between the BSP and SP, which was in power in Uttar Pradesh at the time.
Mayawati told the mediapersons “When we saw Samajwadi Party’s behaviour towards us after Lok Sabha election results, we realised that we have committed a big mistake by taking back our 2nd June 1995 case against them and we shouldn’t have joined hands with them. We should’ve thought bit deeply.”
Mayawati declared that in order to defeat the Samajwadi Party, which holds the majority in the 100-member state Legislative Council, the BSP would vote for the BJP or other parties in future MLC polls. “We have decided that to defeat SP candidate in future MLC elections in UP, we will put all our force and even if we have to give our vote to BJP candidate or any party candidate, we’ll do it,” she said.
The latest flare-up in SP-BSP tension comes as the two parties prepare to contest elections for 10 Rajya Sabha seats from Uttar Pradesh on November 9. The SP has 48 members in the Uttar Pradesh Assembly and BSP only 18.
Four of the BSP MLAs who met Akhilesh had been among a group of 10 BSP MLAs who proposed the name of Ramji Gautam as the BSP’s candidate to one Rajya Sabha seat. The ‘rebel’ MLAs demanded the disqualification of the candidature of Gautam, alleging the signatures of the four “proposers” had been forged.
The SP is supporting industrialist Prakash Bajaj for the Rajya Sabha seat against Gautam. The BJP, which has 304 members in the 403 member UP Assembly, is contesting eight seats and is expected to win all eight comfortably.
The Print reported on Wednesday the ‘rebel’ BSP MLAs “have decided to quit the party because they are upset with what they perceive to be the party’s ‘internal agreement’ with the BJP for a Rajya Sabha seat”.
http://news.webindia123.com/…/India/20100828/1575461.html
RSS favours paper ballots, EVMs subjected to public scrutiny
New Delhi | Saturday, Aug 28 2010 IST
Joining the controversy regarding the reliablity of Electronic Voting Machines (EVMs) which have been questioned by political parties, the RSS today asked the Election Commission (EC) to revert back to tried and tested paper ballots and subject EVMs to public scrutiny whether these gadgets are tamper proof. In an editorial titled ‘Can we trust our EVMs?’, The Organiser, the RSS mouthpiece, noted it was a fact that till date an absolutely tamper-proof machine had not been invented and credibility of any system depends on ‘transparency, verifiability and trustworthiness’ than on blind and atavistic faith in its infallibility. The issue is
not a ‘private affair’ and it involves the future of India. Even if the EVMs were genuine, there was no reason for the EC to be touchy about it, the paper commented.
The Government and the EC can’t impose EVMs as a fait accompli on Indian democracy as the only option before the voter.
There were flaws like booth capturing, rigging, bogus voting, tampering and ballot paper snatching in the ballot paper system of polling leading the country to switch over to the EVMs and all these problems were relevant in EVMs too. Rigging was possible even at the counting stage.
What made the ballot papers voter-friendly was that all aberrations were taking place before the public eye and hence open for corrections whereas the manipulations in the EVMs is entirely in the hands of powers that be and the political appointees manning the sytem, the paper commented. The EVM has only one advantage — ’speed’ but that advantage has been undermined by the staggered polls at times spread over three to four months. ‘’This has already killed the fun of the election process,’’ the paper noted. Of the dozen General Elections held in the country, only two were through the EVMs and instead of rationally addressing the doubts aired by reputed institutions and experts the Government has resorted to silence its critics by ‘intimidation and arrests on false charges’, the paper observed, recalling the arrest of Hyederabad-based technocrat Hari Prasad by the Mumbai Police. Prasad’s research has proved that the EVMs were ‘vulnerable to fraud’. The authorities want to send a message that anybody who challenges the EC runs the risk of persecution and harassment, the RSS observed. Most
countries around the world looked at the EVMs with suspicion and countries like the Netherlands, Italy, Germany and Ireland had all reverted back to paper ballots shunning EVMs because they were ‘easy to falsify, risked eavesdropping and lacked transparency’. Democracy is too precious to be handed over to whims or an opaque establishment and network of unsafe gizmos. ‘’For the health of Indian democracy it is better to return to tried and tested methods or else elections in future
can turn out to be a farce,’’ the editorial said.
– (UNI) — 28DI28.xml
Today 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.
Though 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 chitpavan brahminised Sathasivan committed a grave error of judgement in allowing the fraud EVMs to be replaced in phases as suggested by the ex CEC chitpavan brahminised Sampath because of the cost of Rs 1600 crore involved in replacing the
fraud EVMs totally.
Now the country is
OF
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)!
BY
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)!!
FOR
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)!!!
AND
OFF
the 99% Sarvajan Samaj i.e., all societies including LOYAL Arogya Rakshakas (Safai Karmacharis)/SC/STs/OBCs/Minorities and Poor UpperCastes!
to
BUY
the 99% Sarvajan Samaj i.e., all societies including LOYAL Arogya Rakshakas (Safai Karmacharis)/SC/STs/OBCs/Minorities and Poor Upper Castes!
FAR
the 99% Sarvajan Samaj i.e., all societies including LOYAL Arogya Rakshakas (Safai Karmacharis)/SC/STs/OBCs/Minorities and Poor Upper
Castes!
Once again the chitpavan brahminised 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.
Democracy at Risk ! Can we trust our Electronic Voting Machines?
https://en.wikipedia.org/wiki/Saffron_terror Saffron terror or hindutva cult extremism is a neologism used to describe acts of violence motivated by hindutva cult or hindutvastan . Hindutva extremism is usually perpetrated by members, of hndutva cult organisations like Rowdy Swayam Sevak (RSS) or Abhinav Bharat. The term comes from the symbolic use of the saffron colour by many hndutva cult organisations. Term usage
The first known use of the term “Saffron Terror” is from a 2002 article in Frontline. However, it was in the aftermath of 29 September 2008 bomb blast in the predominantly Muslim town of Malegaon in Maharashtra that it came to be used widely.[9] In late 2008, Indian police arrested members of a Hindu cell allegedly involved in the Malegaon blasts. Former Home Minister of India P. Chidambaram urged Indians to beware of “Saffron terror” in August 2010 at a meeting of state police chiefs in New Delhi. Since making that remark, a Hindu swami in the Patan district has filed a defamation lawsuit against Chidambaram, saying that the saffron colour is a symbol of Hindu religion and that saints across the country wear attire of the same colour. The swami also said that saffron was a symbol of peace, sacrifice and God, and that Chidambaram has hurt the sentiments of Hindus by linking the symbol with terrorism. On 6 September 2010, a Gujarat court ordered a probe into the use of the term by Chidambaram. Chidambaram was also criticised by members of his own party (the Indian National Congress) for the use of the term, with Congress spokesman Janardhan Dwivedi claiming “terrorism does not have any colour other than black.”
The saffron colour appears in the party flags of various national parties of India like the Indian National Congress and the Bharatiya Janata Party (BJP). A saffron-coloured flag is commonly seen in most temples in India. Buddhist monks typically wear saffron robes as a symbol of wisdom.It has been claimed that the term “saffron terrorism” is a misnomer considering the historical descriptions of the saffron colour compared to the definitions of terrorism. Saffron is the colour of the upper band of the Indian national flag. Sarvepalli Radhakrishnan, who was India’s first Vice-President and second President, described the saffron colour as follows: “Bhagwa or the saffron colour denotes renunciation of disinterestedness. Our leaders must be indifferent to material gains and dedicate themselves to their work.” Criticism of the term
The term “saffron terror” has been called a “myth” by the journalist and BJP leader Balbir Punj, who claims that it is an invention of the Congress party to demonise their political opposition as “terrorists”.[20] Similar views have been expressed by other journalists in India.[21] Kanchan Gupta and Swapan Dasgupta have accused investigators of making statements using “saffron terror” to the media to promote the agenda of the Congress.Raman accused the media of measuring Muslim and Hindu suspects by different yardsticks.
The Bharatiya Janata Party’s (BJP) president, Rajnath Singh, spoke of a “political conspiracy” aimed at the “vilification of Hindu saints and army officers in the name of Hindu terrorism”. The term “saffron terror” was prominently used by some Congress party members in this campaign, most prominently by Digvijaya Singh The BJP criticised these statements and filed a complaint with the Election Commission of India, citing it as a violation of the Model Code of Conduct for political parties. The Election Commission issued a show-cause notice to Digvijay Singh on this complaint.The Hindu spiritual leader Sri Sri Ravi Shankar has also criticised it, saying that it is a myth and insult to the Hindu religion, which he said is the most tolerant religion.
R.V.S Mani, a former officer in the Home Ministry, published a book Hindu Terror: Insider Account of Ministry of Home Affairs in 2018, alleging that the UPA government had forced Home Ministry officials to “manufacture” a false narrative about the presence of “Hindu terror”. Incidents
Hindutva cult extremist organisations have allegedly carried out terrorist attacks like 2006 Malegaon blasts, Mecca Masjid bombing (Hyderabad), Samjhauta Express bombings and the Ajmer sharif dargah blast. There are some links and connections with Islamist organisations with these blasts.
Arif Qasmani of Karachi has been specifically named by the notification on 1 July 2009, by the US Department of Treasury as involved in the Mumbai suburban train blasts of July 2006, and in the Samjhauta Express blast of February, 2007.
1999 killing of Graham Staines
The killing of Graham Staines has been cited as example of Saffron terror. Staines, a Christian missionary, and his two sons were burned to death in January 1999. In 2003, a Bajrang Dal activist, Dara Singh, was convicted of leading the gang that murdered Graham Staines and his sons, and was sentenced to life in prison.
2002 Gujarat riots
Main articles: 2002 Gujarat riots and Godhra train burning
The 2002 communal riots in Gujarat, where the majority of victims were Muslims, are attributed largely to “foot soldiers” of the hindutva cult movement. The riots are part of a recent rise of Hindu extremist movements in India that have been linked to Saffron terrorism.
2007 Samjhauta Express bombings
Main article: 2007 Samjhauta Express bombings
Twin blasts shook two coaches of the Samjhauta Express around midnight on 18 February 2007. Sixty-eight people were killed in the ensuing fire and dozens were injured. It has been allegedly linked to Abhinav Bharat, a Hindu fundamentalist group. In November 2008, it was reported that the Maharashtra Anti-Terrorism Squad (ATS) suspected the attacks were linked to Prasad Shrikant Purohit, an Indian army officer and member of Abhinav Bharat. Purohit himself claimed that he had “infiltrated” the Abhinav Bharat. During an army’s Court of Inquiry, 59 witnesses stated to the court, along with Officers who testified, that Purohit was doing his job of gathering intelligence inputs by infiltrating extremist organisations. On 8 January 2011, Swami Aseemanand, a pracharak of the Rowdy Swayam Sevak (RSS), confessed that he was involved in the bombing of Samjhauta express, a statement he later claimed to have made under duress. Aseeman and claimed that he was tortured to give a false statement.
There have also been allegations that Lashkar-e-Taiba was responsible for the bombings.[45] The United States declared Arif Qasmani, a Pakistani national and alleged ‘LeT financier’, to be the chief coordinator of the 2006 train bombing in Mumbai as well as the 2007 Samjhauta Express bombings, and labelled him an international terrorist via the United Nations.
2007 Ajmer Dargah attack
Main article: Ajmer Dargah attack
The Ajmer Dargah blast occurred on 11 October 2007, outside the Dargah (shrine) of Sufi saint Moinuddin Chishti in Ajmer, Rajasthan, allegedly by the hindutva cultorganisation Roowdy Swayam Sevak (RSS) and its groups. On 22 October 2010, five accused perpetrators, of which four said to belong to the RSS, were arrested in connection with the blast. Swami Aseemanand, in his confession, implicated the then General Secretary Mohan Bhagwat for ordering the terrorist strike. Bhavesh Patel, another accused in the bombings, has corroborated these statements but later claimed that the Home Minister Sushilkumar Shinde and some other Congress leaders forced him to implicate the RSS leaders.
2008 Malegaon blasts
Main article: 29 September 2008 western India bombings
On 29 September 2008, three bombs exploded in the States of Gujarat and Maharashtra killing 8 persons and injuring 80. During the investigation in Maharashtra, a Hindu group was alleged to have been involved in the blasts. Three of the arrested persons were identified as Sadhvi Pragya Singh Thakur, Shiv Narayan Gopal Singh Kalsanghra and Shyam Bhawarlal Sahu. All three were produced before the Chief Judicial Magistrate’s court in Nashik, which remanded them to custody till 3 November. On 28 October, the Shiv Sena, came out in support of the accused saying that the arrests were merely political in nature. Lending credence to this, the party chief, Uddhav Thackeray, pointed out a potential conflict of interest in political rivalry as the Nationalist Congress Party (NCP) controlled the relevant ministry NIA, National Investigation Agency, has found no evidence against Sadhvi Pragya Singh Thakur and it has recommended the court to drop all charges against her. following which Bombay High Court granted bail to Pragya Thakur on 22 April 2017.
The Army officer Prasad Shrikant Purohit was also accused of being involved in the blast. His counsel alleged that he was being falsely framed for political reasons because he has intelligence data of a sensitive nature pertaining to the operations of Students Islamic Movement of India (SIMI) and Pakistan’s Inter-Services Intelligence, which could embarrass some quarters.
2007 Mecca Masjid bombing
Main article: Mecca Masjid bombing
The Mecca Masjid bombing occurred on 18 May 2007 inside the Mecca Masjid, a mosque in Hyderabad. Fourteen people were reported dead in the immediate aftermath.[66] The National Investigation Agency,[67] Central Bureau of Investigation and Anti Terrorist Squad (India questioned former members of the RSS On 19 November 2010, the Central Bureau of Investigation produced Swami Aseemanand before the court in connection with the Blast. But later he has retracted the confession citing the mental and physical pressure to provide that confession. The Special investigation Team (SIT) of Hyderabad Police arrested ’south India commander’ of the LeT, identified as Shaik Abdul Khaja alias Amjad, from Afzalgunj area of the city. Police said that the arrestee was linked to Mohammed Abdul Shahid Bilal, key suspect in the bombing. In 2013, Yasin Bhatkal confessed that Indian Mujahideen had bombed two other places in Hyderabad later in August 2007 to avenge Mecca Masjid blast which was then allegedly attributed to Hindu fundamental groups.
The South Asia Terrorism Portal, the Institute for Defence Studies and Analyses, the National Counter Terrorism Centre the United States, and the United Nations reported that Harkat-ul-Jihad al-Islami was actually behind the attacks while excluding involvement by any Hindu group. Noting this, security analyst Bahukutumbi Raman has questioned “the two different versions that have emerged from Indian and American investigators.” The South Asia Terrorism Portal cited Vikar Ahmed as a main suspect in the blast. Mohammed Abdul Shahid Bilal, former chief of HuJI’s Indian operations, is also regarded as a key suspect in the Mecca Masjid bombing. Later he was shot by unknown gunmen in Karachi on 30 August 2007.
2018 Court Verdict
The NIA began the probe in April 2011 after the initial investigations by the local police and the chargesheet filed by the CBI. 226 witnesses were examined during the trial and about 411 documents exhibited. The verdict was pronounced by a special NIA court acquitting all the accused due to lack of evidence.
Other allegations
Members of Abhinav Bharat have been alleged to have been involved in a plot to kill Rowdy Swayam Sevak President Mohan Bhagwat, with the help of Pakistan’s Inter-Services Intelligence. Headlines Today released a recorded video tested by the Central Forensic Science Laboratory which indicated the uncovering of an alleged plot to assassinate the Vice-President of India Hamid Ansari. Tehelka also released alleged audio tape transcripts of main conspirators of Abhinav Bharat, which indicated involvement of Military intelligence officers with the Abhinav Bharat group, in their January 2011 edition.
The Indian Home Secretary Raj Kumar Singh said that at least 10 people having close links with the Rowdy Swayam Sevak (RSS) and its affiliated organisations were named accused in various acts of terror across India.
According to released documents by WikiLeaks, Congress(I) party’s general secretary Rahul Gandhi remarked to US Ambassador Timothy Roemer, at a luncheon hosted by Prime Minister of India at his residence in July 2009, that the RSS was a “bigger threat” to India than the Lashkar-e-Tayiba. At The Annual Conference of Director Generals of Police held in New Delhi on 16 September 2011, a special director of the Intelligence Bureau (IB) reportedly informed the state police chiefs that hindutva cult activists have either been suspected or are under investigation in 16 incidents of bomb blasts in the country. Now the RSS chief says that he has no faith in god as the COVID-19 virus is not helping any believers in god:
BSP
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
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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.
at
KUSHINARA NIBBANA BHUMI PAGODA-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.
inCircarama
At
WHITE HOME
668, 5A main Road, 8th Cross, HAL III Stage,
Prabuddha Bharat Puniya Bhumi Bengaluru
Magadhi Karnataka State
PRABUDDHA BHARAT
May you, your family members and all sentient and non sentient beings be ever happy, well and secure!
May all live for 150 years
with NAD pills to be available in 2020 at a price of a cup of coffee
according to research doctors at Sydney!
May all have calm, quiet, alert and attentive and have equanimity mind with a clear understanding that everything is changing!
د ښه پیروان ذهن یې وویل بودا په مچ ، میوزیک او سندرو سره وویل
په یو وخت کې ، بھاګیو د انتاپاییکا پارک ، د جتا په باغ کې ، ساوتتا ته نږدې استوګن و. {n} هلته ، بھاګیو بهیخس ته ښه راغلاست وویل:
- بخخس.
- بهدان ، د بخخس ځواب ورکړ. بھاګوي وویل:
مخکی ، بهخوس ، داسرایس د میډیګا په نوم یو ڈھول درلود. کله چې د داسراح ډرم مات شو ، دوی به پدې کې یوه پوزه دننه کړي. یو وخت و ، بکخس ، کله چې د میډیګا ډرم اصلي پوټکی او بدن ورک شو. دلته یوازې د کاgsو مجلس پاتې شو.
په ورته ډول ، بهخوس ، په راتلونکي وخت کې به بهخوس څوک وي چې د داسې خبرواترو خبرو ته غوږ نه نیسي کوم چې د تاتګاتا ټکي دي ، ژور ، ژور معنی چې له نړۍ څخه بهر رهبري کیږي ، تش سره تړل شوي ، دوی به نه وي غوږ ونیسئ ، دوی به خپل ذهن په پوهې باندې نه پلي کوي ، دوی به دا لارښوونې په پام کې ونه نیسي لکه څنګه چې پورته کیږي او ماسټر کیږي.
برعکس ، دوی به د دا ډول خبرو ویلو ته غوږ ونیسي چې د شاعرانو لخوا جوړ شوي ادبي ترکیبونه دي ، په زړه پورې الفاظ ، عجیب خطونه ، د [دامه] بهر خلکو لخوا یا د پیروانو کلمې ، دوی به غوږ ونیسي ، دوی به پلي شي د پوهې په اړه د دوی ذهن ، دوی به دا ښوونې په پام کې ونیسي لکه څنګه چې پورته کیږي او ماسټر کیږي. په دې توګه ، بهخوس ، هغه مباحثې چې د تاتګاتا ټکي دي ، ژوره ، ژوره معنی یې ، له نړۍ هاخوا ، د تشو سره تړل شوې ، له منځه ځي.
نو ځکه ، بخخوس ، تاسو باید ورته روزنه ورکړئ:
‘موږ به د دې ډول خبرو اترو ته غوږ شو چې د تاتګاتا ټکي دي ، ژور ، ژور معنی ، له نړۍ هاخوا ، د تشو سره تړل شوي ، موږ به غوږ ونیسو ، موږ به خپله پوهه باندې عمل وکړو ، موږ به دې تعلیمونو ته پام وکړو څرنګه چې پورته کیدلی شي او ماسټر شي. ‘
دا څنګه دی ، بخخوس ، تاسو باید ځان وروزو.
DO GOOD PURIFY MIND گفت بودا با شعار ، موسیقی و آهنگ
در یک مورد ، بهاگاوی در نزدیکی Sāvatth g ، در نخلستان Jeta ، پارک Anṇḍthapiṇḍika اقامت داشت. {n} در آنجا ، باگاووی bhikkhus را خطاب قرار داد:
- بهخخوس.
- Bhaddante ، جواب bhikkhus. بهاگاو گفت:
پیش از این ، بهخخوس ، Dasārahās طبلی به نام Mudiṅga داشتند. هنگامی که طبل Dasārahās شکسته می شد ، آنها یک گیره را وارد آن می کردند. زمانی بود که bhikkhus ، پوست و بدن اصلی طبل Mudiṅga ناپدید شد. فقط مجموعه ای از گیره ها باقی مانده است.
به همین ترتیب ، bhikkhus ، در زمان آینده ، bhikkhus وجود خواهد داشت که سخنان چنین گفتارهایی را که کلمات تاتاگاتا هستند ، عمیق ، معنای عمیق ، منجر به فراتر از جهان ، مرتبط با پوچی ، گوش نمی دهد ، آنها نمی توانند گوش بدهند ، آنها ذهن خود را در دانش بکار نمی گیرند ، و آن آموزه ها را تصور نمی کنند که تسلط داشته و تسلط داشته باشند.
برعکس ، آنها به گفتار چنین گفتارهایی گوش خواهند داد که عبارتند از تصنیف های ادبی ساخته شده توسط شاعران ، کلمات شوخ ، نامه های شوخ ، توسط افراد خارج از [دهما] یا سخنان شاگردان ، آنها گوش می دهند ، آنها اعمال می شوند آنها با توجه به دانش ، آنها این آموزه ها را در نظر گرفته شده و تسلط می یابند. بنابراین ، بهخخوس ، گفتمانهایی که کلمات تاتاگاتا هستند ، معنایی عمیق ، عمیق ، فراتر از جهان ، مرتبط با پوچی ، ناپدید خواهند شد.
بنابراین ، بهخخوس ، شما باید به این ترتیب تمرین کنید:
“ما به گفتار چنین گفتارهایی گوش خواهیم داد که کلمات تاتاگاتا هستند ، معنایی عمیق ، عمیق ، منجر به فراتر از جهان ، مرتبط با پوچی ، ما گوش خواهیم داد ، ذهن خود را بر دانش بکار خواهیم بست ، ما این آموزه ها را در نظر خواهیم گرفت به عنوان گرفته شده و تسلط.
اینگونه است که ، بهخخوس ، شما باید خود را آموزش دهید.
DO GOOD PURIFY MIND powiedział Budda śpiewem, muzyką i pieśniami
Pewnego razu Bhagawa mieszkał w pobliżu Sāvatthī, w gaju Dżety, w parku Anathapiṇḍiki. {N} Tam Bhagawa zwrócił się do mnichów:
- Bhikkhus.
- Bhaddante, odpowiedział mnisi. Bhagawa powiedział:
Dawniej, mnisi, Dasarahowie mieli bęben zwany Mudiṅga. Kiedy bęben Dasārahāów był stłuczony, wkładali do niego kołek. Był czas, mnisi, kiedy zniknęła oryginalna skóra i korpus bębna Mudiṅga. Pozostał tylko zbiór kołków.
W ten sam sposób, mnisi, w przyszłości będą mnisi, którzy nie będą słuchać wypowiedzi takich dyskursów, które są słowami Tathagaty, głębokich, głębokich w znaczeniu, prowadzących poza świat, związanych z pustką, nie będą wysłuchaj, nie będą skupiać myśli na wiedzy, nie będą uważać tych nauk za przyswajane i opanowane.
Wręcz przeciwnie, wysłuchają wypowiedzi takich dyskursów, które są kompozycjami literackimi poetów, dowcipnymi słowami, dowcipnymi listami, ludzi z zewnątrz [Dhammy] lub słowami uczniów, wysłuchają myśląc o wiedzy, uznają te nauki za wzięte i opanowane. W ten sposób, mnisi, dyskursy, które są słowami Tathagaty, głębokie, głębokie w znaczeniu, wiodące poza świat, związane z pustką, znikną.
Dlatego, mnisi, powinniście trenować w ten sposób:
“ Będziemy słuchać wypowiedzi takich dyskursów, które są słowami Tathagaty, głębokimi, głębokimi w sensie, prowadzącymi poza świat, związanymi z pustką, wysłuchamy, zwrócimy umysł na wiedzę, rozważymy te nauki jak do wzięcia i opanowania ”.
W ten sposób, mnisi, powinniście się trenować.
ਡੁੱਬੀਆਂ ਪੁਰੀਫਾਈ ਮਨ ਨੇ ਕਿਹਾ ਬੁੱਧ ਜਪ, ਸੰਗੀਤ ਅਤੇ ਗੀਤਾਂ ਨਾਲ
ਇਕ ਵਾਰ, ਭਾਗਵਤਾ ਅਨਤਾਪਿਯਿਕਾ ਦੇ ਪਾਰਕ ਵਿਚ ਜੇਤਾ ਦੇ ਗ੍ਰੋਵ ਵਿਚ, ਸਵਤਥਾ ਦੇ ਨੇੜੇ ਰਹਿ ਰਹੇ ਸਨ। {n} ਉਥੇ, ਭਾਗਵ ਨੇ ਭੀਖ ਨੂੰ ਮੰਨਿਆ:
- ਭੀਖਖਸ.
- ਭਦਦੰਤੇ, ਭੀਖ ਨੂੰ ਜਵਾਬ ਦਿੱਤਾ. ਭਾਗਵ ਨੇ ਕਿਹਾ:
ਪਹਿਲਾਂ, ਭਿੱਖੂਸ, ਦਸਰਾਹਿਆਂ ਦਾ ਮੁਦਿਗਾ ਨਾਮ ਦਾ umੋਲ ਸੀ। ਜਦੋਂ ਦਾਸਰਾ ਦਾ ਡਰੱਮ ਟੁੱਟ ਜਾਂਦਾ ਸੀ, ਉਹ ਇਸ ਵਿਚ ਇਕ ਪੈੱਗ ਪਾਉਂਦੇ ਸਨ. ਇੱਕ ਸਮਾਂ ਸੀ, ਭੀਖੁਸ, ਜਦੋਂ ਮੁਦਿਗਾ ਡਰੱਮ ਦੀ ਅਸਲ ਚਮੜੀ ਅਤੇ ਸਰੀਰ ਗਾਇਬ ਹੋ ਗਿਆ ਸੀ. ਇੱਥੇ ਸਿਰਫ ਖਿੱਤੇ ਦਾ ਇਕੱਠ ਹੀ ਰਿਹਾ.
ਇਸੇ ਤਰ੍ਹਾਂ, ਭਿੱਖੁਸ, ਆਉਣ ਵਾਲੇ ਸਮੇਂ ਵਿਚ, ਅਜਿਹੇ ਭਿਖਸ਼ੂ ਹੋਣਗੇ ਜੋ ਤਥਾਗਤ ਦੇ ਸ਼ਬਦ ਹਨ, ਡੂੰਘੇ, ਡੂੰਘੇ ਅਰਥ, ਸੰਸਾਰ ਤੋਂ ਪਰੇ, ਖਾਲੀਪਨ ਨਾਲ ਜੁੜੇ ਹੋਏ, ਉਹ ਨਹੀਂ ਕਰਨਗੇ. ਕੰਨ ਉਧਾਰ ਦਿਓ, ਉਹ ਗਿਆਨ ‘ਤੇ ਆਪਣਾ ਮਨ ਨਹੀਂ ਲਗਾਉਣਗੇ, ਉਹ ਉਨ੍ਹਾਂ ਉਪਦੇਸ਼ਾਂ ਨੂੰ ਨਹੀਂ ਮੰਨਣਗੇ ਜਿੰਨਾਂ ਨੂੰ ਗ੍ਰਹਿਣ ਕੀਤਾ ਗਿਆ ਹੈ ਅਤੇ ਮੁਹਾਰਤ ਪ੍ਰਾਪਤ ਕੀਤੀ ਜਾਵੇਗੀ.
ਇਸ ਦੇ ਉਲਟ, ਉਹ ਇਸ ਤਰ੍ਹਾਂ ਦੇ ਭਾਸ਼ਣ ਸੁਣਨਗੇ ਜੋ ਕਵੀਆਂ ਦੁਆਰਾ ਲਿਖੀਆਂ ਸਾਹਿਤਕ ਰਚਨਾਵਾਂ ਹਨ, ਚੁਫੇਰੇ ਸ਼ਬਦ, ਵਿਵੇਕ ਪੱਤਰ, [ਧਾਮਾ] ਬਾਹਰੋਂ ਆਏ ਲੋਕਾਂ ਦੁਆਰਾ, ਜਾਂ ਚੇਲਿਆਂ ਦੇ ਸ਼ਬਦ, ਉਹ ਕੰਨ ਦੇਣਗੇ, ਉਹ ਲਾਗੂ ਹੋਣਗੇ ਗਿਆਨ ‘ਤੇ ਉਨ੍ਹਾਂ ਦਾ ਮਨ, ਉਹ ਉਨ੍ਹਾਂ ਉਪਦੇਸ਼ਾਂ ਨੂੰ ਅਪਣਾਉਣ ਅਤੇ ਮੁਹਾਰਤ ਕਰਨ’ ਤੇ ਵਿਚਾਰ ਕਰਨਗੇ. ਇਸ ਤਰ੍ਹਾਂ, ਭੀਖੁਸ, ਪ੍ਰਵਚਨ ਜੋ ਤਥਾਗਤ ਦੇ ਸ਼ਬਦ ਹਨ, ਅਰਥਾਂ ਵਿੱਚ ਡੂੰਘੇ, ਡੂੰਘੇ, ਖਾਲੀਪਨ ਨਾਲ ਜੁੜੇ, ਸੰਸਾਰ ਤੋਂ ਪਰ੍ਹੇ, ਅਲੋਪ ਹੋ ਜਾਣਗੇ.
ਇਸ ਲਈ, ਭੀਖੁਸ, ਤੁਹਾਨੂੰ ਇਸ ਤਰ੍ਹਾਂ ਸਿਖਲਾਈ ਦੇਣੀ ਚਾਹੀਦੀ ਹੈ:
‘ਅਸੀਂ ਇਸ ਤਰ੍ਹਾਂ ਦੇ ਭਾਸ਼ਣ ਸੁਣਾਂਗੇ ਜੋ ਤੱਤਗੱਤੇ ਦੇ ਸ਼ਬਦ ਹਨ, ਅਰਥਾਂ ਵਿਚ ਡੂੰਘੇ, ਡੂੰਘੇ, ਦੁਨੀਆਂ ਤੋਂ ਅੱਗੇ ਚੱਲ ਰਹੇ ਹਨ, ਖਾਲੀਪਨ ਨਾਲ ਜੁੜੇ ਹੋਏ ਹਨ, ਅਸੀਂ ਕੰਨ ਦੇਵਾਂਗੇ, ਅਸੀਂ ਗਿਆਨ’ ਤੇ ਆਪਣਾ ਮਨ ਲਾਗੂ ਕਰਾਂਗੇ, ਅਸੀਂ ਉਨ੍ਹਾਂ ਸਿੱਖਿਆਵਾਂ ‘ਤੇ ਵਿਚਾਰ ਕਰਾਂਗੇ ਦੇ ਤੌਰ ਤੇ ਲੈ ਜਾਇਆ ਜਾ ਸਕਦਾ ਹੈ ਅਤੇ ਮਾਹਰ. ‘
ਇਸ ਤਰ੍ਹਾਂ, ਭਿੱਖੁਸ, ਤੁਹਾਨੂੰ ਆਪਣੇ ਆਪ ਨੂੰ ਸਿਖਲਾਈ ਦੇਣੀ ਚਾਹੀਦੀ ਹੈ.
Fai MAI LELEI FUAFUAAGA MATAUPU fai mai Buddha ma pese, pese ma pese
I se tasi taimi, o le Bhagavā sa nofo latalata i Sāvatthī, i le togavao o Jeta, le paka a Anāthapiṇḍika. {N} O iina, na faʻafesoʻotaʻi ai e le Bhagavā le au bhikkhus:
- Bhikkhus.
- Bhaddante, tali le bhikkhus. Na fai mai le Bhagavā:
Muamua, bhikkhus, o le Dasārahās sa i ai le talipalau e igoa ia Mudiṅga. A malepe le talipalau a Dasārahās, latou te tuʻuina i totonu se faʻamau i totonu. Sa i ai le taimi, bhikkhus, na mouʻese ai le uluaʻi paʻu ma le tino o le drum Mudiṅga. E naʻo le faʻaputuputuina o pine.
I le auala lava e tasi, bhikkhus, i le lumanaʻi taimi, o le ai ai bhikkhus o le a le faʻalogo i le tautala atu o ia aʻoaʻoga ia o upu a le Tathāgata, loloto, loloto i uiga, taʻitaʻia tala atu o le lalolagi, fesoʻotaʻi ma le gaogao, latou te le Faʻalogo mai, latou te le faʻaogaina o latou mafaufau i le poto, latou te le mafaufau foʻi i na aʻoaʻoga e avea ma aʻoaʻoina ma faʻatautaia.
I se isi itu, o le a latou faʻalogo i le tautala atu o ia aʻoaʻoga ia o tusitusiga tusitusiga na faia e tusisolo, upu malie, mataʻutia mata, e tagata mai fafo atu [o le Dhamma], poʻo upu a le au soʻo, o le a latou faʻalogologo, o le a latou faʻaaoga latou mafaufau i le poto, o le a latou mafaufau i na aʻoaʻoga e pei ona aveina ma pulea lelei. O le mea lea, bhikkhus, o aʻoaʻoga ia o upu a le Tathāgata, loloto, loloto i uiga, taʻitaʻia i talaatu o le lalolagi, fesoʻotaʻi ma le gaogao, o le a mou atu.
O le mea lea, bhikkhus, oe tatau ona aʻoaʻo faʻapea:
‘O le a matou faʻalogo i le tautala mai o ia aʻoaʻoga ia o upu a le Tathāgata, loloto, loloto i uiga, taʻitaʻi i tala atu o le lalolagi, fesoʻotaʻi ma le gaogao, o le a tatou faʻalogologo, o le a tatou faʻaaogaina o tatou mafaufau i le poto, o le a tatou mafaufauina na aʻoaʻoga e pei ona aveina i luga ma aʻoaʻoina. ‘
Lenei auala, bhikkhus, oe tatau ona toleniina oe lava.
ड्O ङ्OOड् PऊऋईFY ंईण्ड् सैद् Bउद्ध wइथ् च्हन्त्, मुसिच् अन्द् सोन्ग्स्
Oन् ओने ओच्चसिओन्, थे Bहगव्ā wअस् द्wएल्लिन्ग् नेअर् ष्āवत्थ्ī, इन् ञेत’स् ग्रोवे, आन्āथपिṇḍइक’स् पर्क्.{न्} ठेरे, थे Bहगव्ā अद्रेस्सेद् थे भिक्खुसः
– Bहिक्खुस्.
– Bहद्दन्ते, अन्स्wएरेद् थे भिक्खुस्. ठे Bहगव्ā सैदः
Fओर्मेर्ल्य्, भिक्खुस्, थे डस्āरह्āस् हद् अ द्रुम् नमेद् ंउदिṅग. Wहेन् थे डस्āरह्āस्’ द्रुम् wअस् ब्रोकेन्, थेय् wओउल्द् इन्सेर्त् अ पेग् इन् इत्. ठेरे wअस् अ तिमे, भिक्खुस्, wहेन् थे ओरिगिनल् स्किन् अन्द् बोद्य् ओf थे ंउदिṅग द्रुम् हद् दिसप्पेअरेद्. ठेरे ओन्ल्य् रेमैनेद् अन् अस्सेम्ब्लगे ओf पेग्स्.
ईन् थे समे wअय्, भिक्खुस्, इन् fउतुरे तिमे, थेरे wइल्ल् बे भिक्खुस् wहो wइल्ल् नोत् लिस्तेन् तो थे उत्तेरन्चे ओf सुच्ह् दिस्चोउर्सेस् wहिच्ह् अरे wओर्द्स् ओf थे टथ्āगत, प्रोfओउन्द्, प्रोfओउन्द् इन् मेअनिन्ग्, लेअदिन्ग् बेयोन्द् थे wओर्ल्द्, चोन्नेच्तेद् wइथ् एम्प्तिनेस्स्, थेय् wइल्ल् नोत् लेन्द् एअर्, थेय् wइल्ल् नोत् अप्प्ल्य् थेइर् मिन्द् ओन् क्नोwलेद्गे, थेय् wइल्ल् नोत् चोन्सिदेर् थोसे तेअच्हिन्ग्स् अस् तो बे तकेन् उप् अन्द् मस्तेरेद्.
Oन् थे चोन्त्रर्य्, थेय् wइल्ल् लिस्तेन् तो थे उत्तेरन्चे ओf सुच्ह् दिस्चोउर्सेस् wहिच्ह् अरे लितेरर्य् चोम्पोसितिओन्स् मदे ब्य् पोएत्स्, wइत्त्य् wओर्द्स्, wइत्त्य् लेत्तेर्स्, ब्य् पेओप्ले fरोम् ओउत्सिदे [थे ढम्म], ओर् थे wओर्द्स् ओf दिस्चिप्लेस्, थेय् wइल्ल् लेन्द् एअर्, थेय् wइल्ल् अप्प्ल्य् थेइर् मिन्द् ओन् क्नोwलेद्गे, थेय् wइल्ल् चोन्सिदेर् थोसे तेअच्हिन्ग्स् अस् तो बे तकेन् उप् अन्द् मस्तेरेद्. ठुस्, भिक्खुस्, थे दिस्चोउर्सेस् wहिच्ह् अरे wओर्द्स् ओf थे टथ्āगत, प्रोfओउन्द्, प्रोfओउन्द् इन् मेअनिन्ग्, लेअदिन्ग् बेयोन्द् थे wओर्ल्द्, चोन्नेच्तेद् wइथ् एम्प्तिनेस्स्, wइल्ल् दिसप्पेअर्.
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, 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.
Thuirt DO GO PURIFY MIND Buddha le seinn, ceòl agus òrain
Aon uair, bha am Bhagavā a ’fuireach faisg air Sāvatthī, ann an gàrradh Jeta, pàirc Anāthapiṇḍika. {N} An sin, ghabh am Bhagavā ris a’ bhikkhus:
- Bhikkhus.
- Bhaddante, fhreagair am bhikkhus. Thuirt am Bhagavā:
Roimhe seo, bhikkhus, bha druma aig na Dasārahās air an robh Mudiṅga. Nuair a chaidh druma Dasārahās a bhriseadh, chuireadh iad peg a-steach ann. Bha àm ann, bhikkhus, nuair a bha craiceann is corp tùsail druma Mudiṅga air a dhol à bith. Cha robh ann ach cruinneachadh de chnagan.
San aon dòigh, bhikkhus, anns an àm ri teachd, bidh bhikkhus ann nach èist ris na h-aithrisean sin a tha nam faclan den Tathāgata, domhainn, domhainn ann am brìgh, a ’leantainn taobh a-muigh an t-saoghail, ceangailte ri falamh, cha dèan iad sin. iasad cluais, cha chuir iad an inntinn an sàs air eòlas, cha bheachdaich iad air na teagasg sin mar a bhith air an togail agus air am maighstireachd.
Air an làimh eile, èistidh iad ri aithris nan deasbadan sin a tha nan sgrìobhaidhean litreachais air an dèanamh le bàird, faclan eirmseach, litrichean eirmseach, le daoine bhon taobh a-muigh [an Dhamma], no faclan deisciobail, bheir iad iasad don chluas, cuiridh iad an gnìomh iad an inntinn air eòlas, beachdaichidh iad air na teagasg sin mar a bhith air an togail agus air am maighstireachd. Mar sin, falbhaidh bhikkhus, na discourses a tha nam faclan den Tathāgata, domhainn, domhainn ann am brìgh, a ’dol thairis air an t-saoghal, ceangailte ri falamh.
Mar sin, bhikkhus, bu chòir dhut trèanadh mar sin:
‘Èistidh sinn ri aithris nan deasbadan sin a tha nam faclan den Tathāgata, domhainn, domhainn ann am brìgh, a’ stiùireadh taobh a-muigh an t-saoghail, ceangailte ri falamh, bheir sinn iasad don chluas, cuiridh sinn ar n-inntinn air eòlas, beachdaichidh sinn air na teagasg sin. mar a thèid a thogail agus a mhaighstreadh. ‘
Seo mar, buikkhus, bu chòir dhut thu fhèin a thrèanadh.
Ita Zvakanaka Kunatsa Pfungwa akati Buddha nenziyo, mumhanzi nenziyo
Pane imwe nguva, Bhagavā yaigara padyo neSāvatthī, muJeta’s grove, Anāthapiṇḍika park. {N} Ikoko, Bhagavā yakashongedza bhikkhus:
- Bhikkhus.
- Bhaddante, akapindura bhikkhus. Bhagavā yakati:
Pakutanga, bhikkhus, maDasārahās aive nedhiramu rainzi Mudiṅga. Kana dhiramu raDasārahā raityorwa, vaiisa hoko mukati maro. Paive nenguva, bhikkhus, apo ganda rekutanga nemuviri wengoma yeMudiṅga zvainge zvanyangarika. Ikoko kwakangosara kuungana kwemapikiri.
Nenzira imwecheteyo, bhikkhus, mune ramangwana nguva, pachave na bhikkhus asingazoteerere kutaura kwehurukuro dzakadai ari mazwi eTathāgata, akadzika, akadzama mune chirevo, anotungamira kupfuura pasirese, akabatana nekusava nebasa, havazo teerera nzeve, havazoshandisi pfungwa dzavo pazivo, havangatarise dzidziso idzodzo sekutorwa nekugona.
Pane kudaro, ivo vachateerera kutaura kwehurukuro dzakadai dzinove nziyo dzinoitwa nanyanduri, mazwi ehunyanzvi, tsamba dzehunyanzvi, nevanhu vanobva kunze [kweDhamma], kana mazwi evadzidzi, ivo vanoteerera, vanozoshanda pfungwa dzavo paruzivo, ivo vanozofunga izvo dzidziso sekutorwa uye kugona. Nekudaro, bhikkhus, hurukuro idzo dziri mazwi eTathāgata, dzakadzika, dzakadzama mune revo, inotungamira kupfuura pasirese, yakabatana nekusava nebasa, ichanyangarika.
Naizvozvo, bhikkhus, iwe unofanirwa kudzidzisa seizvi:
‘Tichateerera kutaura kwehurukuro dzakadai anova mazwi eTathāgata, akadzika, akadzama mune revo, achitungamira kupfuura pasirese, akabatana nekusava nebasa, isu tinoteerera, tichaisa pfungwa dzedu paruzivo, tichazofunga dzidziso idzodzo. sekutorwa kumusoro uye kugona. ‘
Aya ndiwo maitiro, bhikkhus, iwe unofanirwa kuzvidzidzisa.
DO GOUR PURIFY MIND ٻڌايو گوتم ٻڌ ، موسيقي ۽ گيتن سان
هڪ موقعي تي ، ڀاڳي سيواتئي جي ويجهو ، جيتا جي باغ ۾ ، انٿياپيڪا جي پارڪ ۾ هو. {n} اتي ، ڀاڳاو ڀخپڙن کي خطاب ڪيو.
- ڀِڪوخس.
- بھدادي ، ڀائيڪن کي جواب ڏنو. ڀاڳي چيو:
اڳوڻي ، ڀائيخس ، داسراهن وٽ هڪ ٻانڌي نالي موديگا رکيو هو. جڏهن داسراج جو ڊرم و wasي چڪو هو ، اهي ان ۾ پيگ داخل ڪندا هئا. اتي هڪ وقت ، بخت ، جڏهن موديگا ڊرم جو اصل چمڙو ۽ جسم غائب ٿي چڪو هو. اتي رڳو ميسيج جي گڏجاڻي ٿيندي رهي.
ساڳيءَ طرح ، ڀائيخون ، مستقبل جي وقت ۾ ، اتي به ڀائيخون هوندا ، جيڪي اهڙن خيالن جي تقرير نه ٻڌندا ، جيڪي تاتهگه جا لفظ آهن ، معنى ۾ گستاخ ، معنيٰ ـ دنيا کان ٻاهر ، خالي جاين سان ڳن ،يل آهن ، اهي نه هڻندا. قرض ڏيو ، اهي علم تي پنهنجو ذهن لاڳو نه ڪندا ، اهي انهن تعليمات کي غور سان نه وٺي سگهندا ، جيترا وٺڻ ۽ حاصل ڪيا ويندا.
ان جي برعڪس ، اهي اهڙن خيالن جي تقرير ٻڌندا ، جيڪي شاعر / دانائي ، مدلل خط ، عقلي خط ، ٻاهرين ماڻهن کان [Dhamma] جي ذريعي ، يا شاگرد جا لفظ ، اهي ادراڪ وارا مجموعو آهن ، اهي ڪن قرض ڏيندا ، اهي لاڳو ٿيندا انهن جو دماغ علم تي آهي ، اهي انهن تعليمات کي غور سان وٺي وڃڻ ۽ ماهر ٿي وڃڻ تي غور ڪندا. اھڙي طرح ، ڀائيخون ، اھي بحثون جيڪي تاتھاگ جا لفظ آھن ، گہرا ، معنى ۾ بھتر آھن ، دنيا کان اڳتي ويندڙ ، خالي سان ختم ٿي وينديون آھن ، ختم ٿي وينديون.
ان ڪري ، بھخس ، توھان کي تربيت ڪرڻ گھرجي:
‘اسان اهڙين ڳالهين جو وهنوار ٻڌندا سين جيڪي تاتهاگ جا لفظ آهن ، گہرے معنيٰ ۾ آهن ، دنيا کان ٻاهر آهن ، خالي سان ڳن connectedيل آهن ، اسان کان ڪن ڇڏينداسين ، اسان علم تي پنهنجو دماغ لاڳو ڪنداسين ، اسان انهن تعليمات تي غور ڪنداسين جيئن حاصل ٿيڻ ۽ ماهر ٿيڻ.
شيخ ، توهان کي پاڻ کي تربيت ڏيڻ گهرجي.
DO GOOD PURIFY MIND බුදුන් වහන්සේ ගායනය, සංගීතය සහ ගීත සමඟ පැවසීය
එක් අවස්ථාවක, භගවා වාසය කරමින් සිටියේ ජේතාගේ වත්තේ, අනතපිකාගේ උද්යානයේ සෙවාත් අසල ය. {N} එහිදී භගවා භික්ෂූන් වහන්සේලාට ආමන්ත්රණය කළේය:
- භික්ෂූන්.
- භද්දන්ත, භික්ෂූන් වහන්සේලාට පිළිතුරු දුන්නේය. භගවා මෙසේ පැවසීය:
කලින් භික්ෂූන් වහන්සේලා වූ දසරාහි මුදිගා නම් බෙරයක් තිබුණි. දසරාස්ගේ බෙරය කැඩී ගිය විට, ඔවුන් එහි ඇණ ගසනු ඇත. මුදික බෙරයේ මුල් සම සහ ශරීරය අතුරුදහන් වූ කාලයක් භික්ෂූන් වහන්සේලා විය. ඉතිරිව ඇත්තේ කූ gs ් of එකලස් කිරීමක් පමණි.
එලෙසම, භික්ෂූන් වහන්සේලා, අනාගතයේ දී, තථාගතයන් වහන්සේගේ වචන, ගැඹුරු, ගැඹුරු අර්ථයෙන්, ලෝකයෙන් ඔබ්බට ගොස්, හිස්බව හා බැඳී ඇති, එවැනි දේශනවල වචනවලට ඇහුම්කන් නොදෙන භික්ෂූන් වහන්සේලා සිටිනු ඇත. කන් දෙන්න, ඔවුන් දැනුම කෙරෙහි ඔවුන්ගේ මනස යොදවන්නේ නැත, ඔවුන් එම ඉගැන්වීම් භාරගෙන ප්රගුණ කළ යුතු යැයි නොසිතනු ඇත.
ඊට පටහැනිව, කවියන් විසින් සාදන ලද සාහිත්ය රචනා, මායාකාරී වචන, මායාකාරී ලිපි, පිටස්තර පුද්ගලයින් විසින් [ධර්මය] හෝ ගෝලයන්ගේ වචන, ඔවුන් කනට ණයට දෙනු ඇත, ඒවා අදාළ වනු ඇත. දැනුම පිළිබඳ ඔවුන්ගේ මනස, ඔවුන් එම ඉගැන්වීම් භාරගෙන ප්රගුණ කළ යුතු යැයි සලකනු ඇත. මේ අනුව, භික්ෂූන්, තථාගතයන් වහන්සේගේ වචන, ගැඹුරු, අර්ථයෙන් ගැඹුරු, ලෝකයෙන් ඔබ්බට ගොස්, හිස්බව හා බැඳී ඇති කතිකාවන් අතුරුදහන් වනු ඇත.
එබැවින්, භික්ෂූන් වහන්සේලා, ඔබ මෙසේ පුහුණු කළ යුතුය:
තථාගතයන් වහන්සේගේ වචන, ගැඹුරු, අර්ථයෙන් ගැඹුරු, ලෝකයෙන් ඔබ්බට ගොස්, හිස්බව සමඟ සම්බන්ධ වී, අපි කනට ණය දෙන්නෙමු, දැනුම කෙරෙහි අපගේ මනස යොදවන්නෙමු, එම ඉගැන්වීම් සලකා බලමු. භාරගෙන ප්රගුණ කළ යුතුයි. ‘
භික්ෂූන් වහන්සේලා ඔබ පුහුණු කළ යුත්තේ මේ ආකාරයට ය.
DO DOBRO ČISTI RAZUM, je rekel Buddha s petjem, glasbo in pesmimi
Nekoč je Bhagavā stanoval v bližini Sāvatthīja, v Jetinem gozdu, v parku Anāthapiṇḍika. {N} Bhagavā je tam naslovil menihe:
- Bhikkhus.
- Bhaddante, so odgovorili menihi. Bhagavā je dejal:
Prej, menihi, so Dasārahās imeli boben po imenu Mudiṅga. Ko se je Dasārahāsov boben zlomil, so vanj vstavili čep. Bihikhuji so nekoč izginili prvotna koža in telo bobna Mudiṅga. Ostal je samo sklop kljukic.
Na enak način bodo menihi v prihodnosti obstajali menihi, ki ne bodo poslušali izgovarjanj takšnih diskurzov, ki so besede Tatagate, globoke, globoke v pomenu, ki vodijo izven sveta, povezane s praznino, ne bodo Poslušajte, ne bodo mislili na znanje, teh naukov ne bodo obravnavali kot prevzeta in obvladovana.
Nasprotno, poslušali bodo izgovore takšnih diskurzov, ki so literarne skladbe, ki so jih ustvarili pesniki, duhovite besede, duhovite črke, ljudje od zunaj [Dhamme] ali besede učencev, poslušali bodo, uporabili bodo ko bodo mislili na znanje, bodo te nauke obravnavali kot prevzete in obvladane. Tako bodo menihi, diskurzi, ki so besede Tatagate, globoke, globoke v pomenu, ki vodijo onstran sveta, povezane s praznino.
Zato bi morali menihi trenirati tako:
„Prisluhnili bomo izgovarjanju takšnih diskurzov, ki so besede Tathāgate, globoke, globoke v pomenu, ki vodijo izven sveta, povezane s praznino, prisluhnili bomo, svoj um bomo uporabili na znanju, upoštevali bomo ta učenja kot prevzeti in obvladati. “
Tako bi se morali, menihi, trenirati.
FANYA NIA NJEMA TAKASHA alisema Buddha na wimbo, muziki na nyimbo
Katika hafla moja, Bhagavā ilikuwa ikiishi karibu na Sāvatth g, katika shamba la Jeta, bustani ya Anāthapi .ika. {N} Huko, Bhagavā walishughulikia bhikkhus:
- Bhikkhus.
- Bhaddante, alijibu bhikkhus. Bhagavā alisema:
Hapo awali, bhikkhus, Dasārahās walikuwa na ngoma inayoitwa Mudiṅga. Wakati ngoma ya Dasārah ilivunjwa, wangeingiza kigingi ndani yake. Kulikuwa na wakati, bhikkhus, wakati ngozi ya asili na mwili wa ngoma ya Mudiṅga ilipotea. Kulibaki mkusanyiko wa vigingi.
Vivyo hivyo, bhikkhus, katika wakati ujao, kutakuwa na bhikkhus ambaye hatasikiliza matamshi ya hotuba kama hizo ambazo ni maneno ya Tathāgata, ya kina, yenye maana kubwa, inayoongoza zaidi ya ulimwengu, iliyounganishwa na utupu, hawatakuwa wasikilize sikio, hawataweka akili yao juu ya maarifa, hawatazingatia mafundisho hayo kama ya kuchukuliwa na kufahamika.
Kinyume chake, watasikiliza matamshi ya mazungumzo kama haya ambayo ni utunzi wa fasihi uliofanywa na washairi, maneno ya kejeli, barua za kejeli, na watu kutoka nje [Dhamma], au maneno ya wanafunzi, watasikiliza, watatumia akili zao juu ya maarifa, watazingatia mafundisho hayo kama ya kuchukuliwa na kujulikana. Kwa hivyo, bhikkhus, hotuba ambazo ni maneno ya Tathāgata, yenye kina, yenye maana kubwa, inayoongoza zaidi ya ulimwengu, iliyounganishwa na utupu, itatoweka.
Kwa hivyo, bhikkhus, unapaswa kufundisha hivi:
“Tutasikiliza matamko ya mazungumzo kama haya ambayo ni maneno ya Tathāgata, ya kina, yenye maana kubwa, inayoongoza kote ulimwenguni, iliyounganishwa na utupu, tutasikiliza, tutatilia maanani akili yetu juu ya maarifa, tutazingatia mafundisho kama kuchukuliwa na ujuzi. ‘
Hivi ndivyo, bhikkhus, unapaswa kujizoeza.
DO GOOD PURIFY MIND sa Buddha med sång, musik och sånger
Vid ett tillfälle bodde Bhagavā nära Sāvatthī, i Jetas lund, Anāthapiṇḍikas park. {N} Där adresserade Bhagavā bhikkhusen:
- Bhikkhus.
- Bhaddante, svarade bhikkhusen. Bhagavā sa:
Tidigare, bhikkhus, hade Dasārahās en trumma som heter Mudiṅga. När Dasārahās trumma bröts satte de in en pinne i den. Det fanns en tid, bhikkhus, när Mudiṅga-trumans ursprungliga hud och kropp hade försvunnit. Det återstod bara en samling pinnar.
På samma sätt kommer bhikkhus i framtiden att vara bhikkhus som inte kommer att lyssna till uttalandet av sådana diskurser som är ord från Tathāgata, djupa, djupa i betydelse, som leder bortom världen, kopplade till tomhet, de kommer inte låna örat, de kommer inte att använda sig av kunskap, de kommer inte att betrakta dessa läror som upptagna och behärskade.
Tvärtom kommer de att lyssna till uttalandet av sådana diskurser som är litterära kompositioner gjorda av poeter, kvicka ord, kvicka bokstäver, av människor utanför [Dhamma] eller lärjungarnas ord, de kommer att låna öra, de kommer att tillämpa de tänker på kunskap, de kommer att betrakta dessa läror som upptagna och behärskade. Således försvinner bhikkhus, diskurserna som är Tathāgatas ord, djupgående, djupgående i betydelse, som leder bortom världen, kopplade till tomhet.
Därför, bhikkhus, bör du träna så här:
‘Vi kommer att lyssna till uttalandet av sådana diskurser som är Tathāgatas ord, djupgående, djupgående i betydelse, som leder bortom världen, kopplade till tomhet, vi kommer att låna öra, vi kommer att tillämpa vårt sinne på kunskap, vi kommer att betrakta dessa läror som att tas upp och behärskar. ‘
Så här ska du träna er.
ФИКРИ ХУБРО КУНЕД Буддо бо суруд, мусиқӣ ва сурудҳо
Дар як маврид, Бхагава дар наздикии Саватти, дар боғи Ета, боғи Анатапиṇḍика, сукунат дошт.
- Bhikkhus.
- Бҳадденте, ҷавоб дод бҳикхусҳо. Бҳагава гуфт:
Пештар, bhikkhus, Dasārahās як дабила бо номи Mudiṅga доштанд. Вақте ки барабани Дасораҳо шикаст, онҳо мехро ба он мегузоштанд. Замоне буд, bhikkhus, вақте ки пӯст ва бадани аслии барабани Mudiṅga нопадид шуд. Он ҷо танҳо маҷмӯи мехҳо боқӣ монданд.
Ба ҳамин тариқ, биҳикусҳо, дар оянда, биҳикусҳо низ пайдо мешаванд, ки ба гуфтугӯи чунин нутқҳо, ки калимаҳои Тататата мебошанд, амиқ ва амиқ буда, берун аз ҷаҳон пеш мераванд, бо холи алоқаманданд, нахоҳанд шунид. қарз диҳед, онҳо ақли худро ба дониш татбиқ намекунанд, онҳо ин таълимотро қабул ва азхуд намекунанд.
Баръакс, онҳо ба гуфтугӯи чунин нутқҳо гӯш медиҳанд, ки инҳо композитсияҳои адабии шоирон, калимаҳои ҳаяҷоновар, номаҳои пурмазмун, аз ҷониби одамони [Dhamma] ё суханони шогирдон таҳияшуда мебошанд, гӯш медиҳанд, татбиқ мешаванд фикри худро дар бораи дониш, онҳо ин таълимотро қабул ва азхуд хоҳанд кард. Ҳамин тавр, bhikkhus, гуфтугӯҳо, ки калимаҳои Тататата мебошанд, амиқ ва амиқи маъноӣ доранд, ки берун аз ҷаҳон бо алоқамандӣ алоқаманданд, аз байн хоҳанд рафт.
Аз ин рӯ, bhikkhus, шумо бояд ин тавр омӯзед:
‘Мо гуфтори чунин нутқҳоро гӯш хоҳем кард, ки калимаҳои тататата мебошанд, ки амиқ ва амиқ буда, берун аз ҷаҳон пеш мераванд, бо холи алоқаманданд, гӯш хоҳем кард, ақли худро ба дониш татбиқ хоҳем кард ва он таълимотро баррасӣ хоҳем кард чунон ки бояд бардошта ва азхуд карда шавад. ‘
Бхикхус, шумо бояд худро чунин омӯзонед.
ЯХШЫ СЫЙЛЫК ЭШЛӘГЕЗ Будда җыр, музыка һәм җырлар белән әйтте
Бервакыт, Бхагавā Сāватта янында, Джета бакчасында, Анатапичика паркында яшәгән. {N} Анда, Бхагав биххуска мөрәҗәгать иткән:
- Биххус.
- Бадданте, биххуска җавап бирде. Бхагав әйтте:
Элегерәк, биххус, Дасрахларның Мудига дигән барабаны бар иде. Dasārahā барабаны сынгач, алар аңа кадак салырлар иде. Биххус, Мудига барабанының оригиналь тире һәм тәне юкка чыккан вакыт бар иде. Калфаклар җыелмасы гына калды.
Шул ук рәвешчә, биххус, киләчәктә, Татхата сүзләре булган, тирән, тирән мәгънәле, дөньядан читкә алып барган, бушлык белән бәйләнгән, мондый сөйләшүне тыңламаган биххуслар булачак колак салыгыз, алар үз акылларын белемгә кулланмаслар, алар бу тәгълиматларны үзләштерерләр һәм үзләштерерләр дип санамаслар.
Киресенчә, алар мондый сөйләмнәрне тыңларлар, алар - шагыйрьләр ясаган әдәби композицияләр, усал сүзләр, усал хатлар, чит кешеләр [Дхамма] яки шәкертләр сүзләре, алар колак салырлар, кулланырлар. аларның белемнәре турында уйлары, алар бу тәгълиматларны үзләштерерләр һәм үзләштерерләр дип санарлар. Шулай итеп, биххус, Татāгата сүзләре булган, тирән, мәгънәле, дөньядан читкә алып барган, бушлык белән бәйле булган дисклар юкка чыгачак.
Шуңа күрә, биххус, сез шулай күнегергә тиеш:
‘Без Татāгата сүзләре булган тирән, тирән мәгънәгә ия булган, бушлык белән бәйләнгән, буш сүз белән тыңлаячакбыз, колак салачакбыз, акылыбызны белемгә кулланачакбыз, без бу тәгълиматларны караячакбыз. күтәрелергә һәм үзләштерелергә тиеш. ‘
Менә шулай, биххус, сез үзегезне өйрәтергә тиеш.
ทำจิตใจให้บริสุทธิ์กล่าวคำพระพุทธเจ้าด้วยบทสวดมนต์ดนตรีและบทเพลง
มีอยู่ครั้งหนึ่งBhagavāอาศัยอยู่ใกล้กับSāvatth Jet ในสวนของ Jeta สวนของAnāthapiṇḍika {n} ที่นั่นBhagavāตั้งอยู่ที่ Bhikkhus:
- ภิกขุ.
- Bhaddante ตอบ bhikkhus Bhagavāกล่าวว่า:
เดิม bhikkhus Dasārahāsมีกลองชื่อMudiṅga เมื่อกลองของDasārahāsแตกพวกเขาจะสอดหมุดเข้าไป มีอยู่ครั้งหนึ่งคือ bhikkhus เมื่อผิวหนังและร่างกายดั้งเดิมของกลองมูดิกาหายไป มีเพียงการประกอบหมุด
ในทำนองเดียวกัน bhikkhus ในอนาคตจะมี bhikkhus ที่ไม่ฟังคำพูดของวาทกรรมดังกล่าวซึ่งเป็นคำพูดของTathāgataที่ลึกซึ้งมีความหมายลึกซึ้งนำไปสู่นอกโลกที่เชื่อมต่อกับความว่างเปล่าพวกเขาจะไม่ ให้ยืมหูพวกเขาจะไม่ใช้ความคิดของพวกเขาในเรื่องความรู้พวกเขาจะไม่ถือว่าคำสอนเหล่านั้นถูกนำไปใช้และเข้าใจ
ในทางตรงกันข้ามพวกเขาจะฟังคำพูดของวาทกรรมดังกล่าวซึ่งเป็นวรรณกรรมที่แต่งโดยกวีถ้อยคำที่มีไหวพริบจดหมายที่มีไหวพริบโดยบุคคลภายนอก [พระธรรม] หรือคำของสาวกพวกเขาจะยืมหูพวกเขาจะนำไปใช้ พวกเขาคำนึงถึงความรู้พวกเขาจะพิจารณาคำสอนเหล่านั้นว่าจะถูกนำไปใช้และเข้าใจ ดังนั้น bhikkhus วาทกรรมซึ่งเป็นคำของTathāgataที่ลึกซึ้งมีความหมายลึกซึ้งนำไปไกลกว่าโลกที่เชื่อมโยงกับความว่างเปล่าจะหายไป
ดังนั้นคุณควรฝึก bhikkhus ดังนี้:
‘เราจะฟังคำพูดของวาทกรรมดังกล่าวซึ่งเป็นคำพูดของTathāgataที่ลึกซึ้งมีความหมายลึกซึ้งนำไปไกลกว่าโลกเชื่อมต่อกับความว่างเปล่าเราจะให้ยืมหูเราจะใช้ความคิดของเราในความรู้เราจะพิจารณาคำสอนเหล่านั้น ที่จะนำขึ้นและเชี่ยวชาญ ‘
นี่คือวิธีการที่คุณควรฝึกฝนตัวเอง
Zihninizi arındırın, Buddha ilahilerle, müzikle ve şarkılarla dedi
Bir keresinde Bhagavā, Anāthapiṇḍika’nın parkı olan Jeta’nın korusunda Sāvatthī yakınlarında oturuyordu. {N} Orada Bhagavā bhikkhus’u ele aldı:
- Bhikkhus.
- Bhaddante, bhikkhus’u yanıtladı. Bhagavā şöyle dedi:
Eskiden, bhikkhus, Dasārahā’lerin Mudiṅga adında bir davulu vardı. Dasārahā’nın davulu kırıldığında, içine bir çivi yerleştirirlerdi. Bir zaman vardı, bhikkhus, Mudiṅga davulunun orijinal derisi ve gövdesi kayboldu. Sadece bir mandal topluluğu kaldı.
Aynı şekilde, bhikkhus, gelecek zamanda, Tathāgata’nın derin, anlam bakımından derin, dünyanın ötesine götüren, boşlukla bağlantılı sözleri olan bu tür söylemlerin sözlerini dinlemeyecek bhikkhu’lar olacak, kulak verin, akıllarını bilgiye uygulamayacaklar, bu öğretileri alınıp ustalaşmış olarak görmeyecekler.
Aksine şairlerin, esprili sözlerin, esprili mektupların, dışarıdan gelenlerin [Damma] tarafından yapılan edebi besteleri olan bu söylemleri veya havarilerin sözlerini dinleyecekler, kulak verecekler, uygulayacaklar. akılları bilgi üzerine, bu öğretilerin benimsenmesi ve ustalaşılması gerektiğini düşünecekler. Böylece, bhikkhus, Tathāgata’nın derin, anlam bakımından derin, dünyanın ötesine giden, boşlukla bağlantılı sözleri olan söylemler ortadan kalkacaktır.
Bu nedenle, bhikkhus, böyle eğitmelisiniz:
Tathāgata’nın derin, anlam bakımından derin, dünyanın ötesine götüren, boşlukla bağlantılı sözleri olan bu tür söylemlerin sözlerini dinleyeceğiz, kulak vereceğiz, aklımızı bilgiye uygulayacağız, bu öğretileri dikkate alacağız. ele alınacak ve ustalaşılacak gibi. ‘
İşte böyle, bhikkhus, kendinizi eğitmelisiniz.
GOWY PURIFY MIND ED DO BuddN, aýdym, aýdym we aýdym bilen Budda aýtdy
Bir gezek Bhagavā Sāatthī-iň golaýynda, Jetanyň bagynda, Anātapiṇḍika seýilgähinde ýaşaýardy. {N} Şol ýerde Bhagavā bikhusa ýüzlendi:
- Bhikhus.
- Bhaddante, bikhusa jogap berdi. Bhagavā aýtdy:
Öň bhikhus, Daşrahda Mudiṅga atly deprek bardy. Dasārahyň deprek döwülende, oňa bir çeňňek goýardylar. Bhikhus, Mudiṅga deprekiniň asyl derisi we bedeni ýitip giden wagt bardy. Diňe gabyklar toplumy galypdy.
Edil şonuň ýaly, bikhus geljekde Tathāgata sözleri, çuňňur, manyly, dünýäden daşgary, boşluk bilen baglanyşykly şeýle çykyşlaryň sözlerini diňlemeýän bikhuslar bolar. gulak asyň, aňlaryny bilimlere ulanmazlar, bu taglymatlary özleşdiriler we özleşdiriler diýip hasaplamazlar.
Munuň tersine, şahyrlar tarapyndan döredilen edebi kompozisiýalar, paýhasly sözler, jadyly hatlar, daşyndaky adamlar (Dhamma) ýa-da şägirtleriň sözleri diňlener, gulak asarlar, ýüz tutarlar; bilim baradaky aňlary, şol taglymatlary kabul edilip, özleşdiriler diýip hasaplarlar. Şeýlelik bilen, bikhus, Tathāgata sözleri bolan, çuňňur, manyly, dünýäden daşgary, boşluk bilen baglanyşykly gepleşikler ýok bolar.
Şonuň üçin bikhus, şeýdip türgenleşmeli:
‘Tathāgatanyň sözleri, çuňňur, manyly, dünýäden daşgary, boşluk bilen baglanyşykly sözleri diňläris, gulak asarys, aňymyzy bilimlere ulanarys, şol taglymatlara serederis ele alynmaly we özleşdirilmeli “.
Ine, baghus, özüňizi türgenleşdirmeli.
ДОБРО ОЧИЩАЙ РОЗУМ, - сказав Будда співом, музикою та піснями
Одного разу Бхагава мешкав біля Саватті, у гаї Джети, парку Анатапіпіки. {N} Там Бхагава звернувся до бхікху:
- Бхікхус.
- Бхадданте, - відповів мікху. Бхагава сказав:
Раніше, в монахи, Дасарахи мали барабан на ім’я Мудінга. Коли барабан Дасарахи зламався, вони вставляли в нього кілочок. Були часи, бхікху, коли оригінальна шкіра та тіло барабана Мудінга зникли. Залишилася лише сукупність кілочків.
Так само, монахи, в майбутньому будуть мешканці, які не слухатимуть висловлювання таких дискурсів, які є словами Татхагати, глибокими, глибокими за значенням, що ведуть за межі світу, пов’язаними з порожнечею, вони не будуть Послухайте, вони не будуть застосовувати свій розум до знань, вони не вважатимуть ці вчення прийнятими і освоєними.
Навпаки, вони слухатимуть виголошення таких дискурсів, які є літературними композиціями, зробленими поетами, дотепними словами, дотепними листами, людьми ззовні [Дхамми] або словами учнів, вони послухають, застосують орієнтуючись на знання, вони вважатимуть ці вчення такими, що їх слід засвоїти та засвоїти. Таким чином, бхікху, дискурси, які є словами Татхагати, глибокі, глибокі за значенням, що ведуть за межі світу, пов’язані з порожнечею, зникнуть.
Тому, бхікху, ви повинні тренуватися таким чином:
“ Ми будемо слухати виголошення таких дискурсів, які є словами Татхагати, глибокими, глибокими за значенням, що ведуть за межі світу, пов’язаними з порожнечею, ми послухаємо, ми застосуємо свій розум до знань, ми розглянемо ці вчення як бути взятим і освоєним ‘.
Ось як, бхікху, ви повинні тренуватися.
آگاہی کائنات (DAOAU) کے ساتھ بیدار والے کی دریافت
کیا اچھے پرفی منڈ نے بدھ کو منتر ، موسیقی اور گانوں کے ساتھ کہا
ایک موقع پر ، بھاگاؤ انتاپائیکا کے پارک ، جیتا کے گرو میں ، سیوتھا کے قریب رہائش پذیر تھے۔ {n} وہاں ، بھاگویوں نے بھکھوس کو پسند کیا:
- بھخخس۔
- بھددانتے ، بھکھاس کو جواب دیا۔ بھاگاؤ نے کہا:
پہلے ، بھخخس ، داساراā کے پاس ایک ڈھول تھا جس کا نام موڈیگا تھا۔ جب داسرے کا ڈھول ٹوٹ جاتا تو وہ اس میں ایک کھونٹی ڈال دیتے۔ ایک وقت تھا ، بھخخس ، جب موڈیگا ڈھول کی اصل جلد اور جسم غائب ہو گیا تھا۔ وہاں صرف کھمبے کا جمع ہونا باقی رہا۔
اسی طرح ، بھکھوس ، آئندہ آنے والے وقت میں ، بھکھوس ہوں گے جو تاتگاتا کے الفاظ ، گہرا ، گہرا مطلب ہے ، دنیا سے آگے جانے والے ، خالی پن کے ساتھ جڑے ہوئے الفاظ نہیں سنیں گے۔ کان دے ، وہ علم پر اپنا ذہن نہیں لگائیں گے ، وہ ان تعلیمات کو نہیں مانیں گے جو اپنائے گئے اور مہارت حاصل کریں گے۔
اس کے برعکس ، وہ اس طرح کے تقاریر کا کلام سنیں گے جو شاعروں ، لطیف الفاظ ، لطیف خطوں ، باہر [دھما] کے لوگوں کے ذریعہ کی گئی ادبی کمپوزیشن ہیں ، یا شاگردوں کے الفاظ ، وہ کان دھاریں گے ، وہ اطلاق کریں گے۔ علم کے بارے میں ان کا ذہن ، وہ ان تعلیمات پر غور کریں گے جو اپنائے جانے اور مہارت حاصل کرنے کے قابل ہیں۔ اس طرح ، بھکھاس ، جو گفتگو اتھگٹہ کے الفاظ ہیں ، گہرا ، گہرا ، معنی میں گہرا ، دنیا سے آگے کی طرف ، خالی پن کے ساتھ جڑا ہوا ، ختم ہو جائیں گے۔
لہذا ، بھکخس ، آپ کو اس طرح کی تربیت دینی چاہئے:
‘ہم اس طرح کی باتیں سنیں گے جو تتگاتا کے الفاظ ہیں ، گہرا ، گہرا مطلب ہے ، دنیا سے آگے بڑھ رہے ہیں ، خالی پن سے منسلک ہیں ، ہم کان دے گا ، ہم اپنا ذہن علم پر لگائیں گے ، ہم ان تعلیمات پر غور کریں گے کے طور پر اٹھایا اور مہارت حاصل کرنے کے لئے. ‘
اس طرح ، بھکھوس ، آپ کو اپنی تربیت کرنی چاہئے۔
109) Classical Uyghur,ئاڭلىق ئالەم بىلەن ئويغانغاننى بايقاش (DAOAU)
ياخشى نىيەتلىك ئىشلارنى قىلىڭ بۇددا ناخشا ، مۇزىكا ۋە ناخشىلار بىلەن دېدى
بىر قېتىم ، Bhagavā سۋاتاتنىڭ يېنىدا ، ئانتاپىپىكا باغچىسىدىكى جېتانىڭ باغچىسىدا تۇراتتى.
- Bhikkhus.
- باددانتې ، بىخخۇسلارغا جاۋاب بەردى. Bhagavā مۇنداق دېدى:
ئىلگىرى بىخخۇس ، داشراخلارنىڭ مۇدىغا دېگەن دۇمباق بار ئىدى. داشرانىڭ دۇمباقلىرى بۇزۇلغاندا ، ئۇلار ئۇنىڭغا مىخ قىستۇراتتى. بىخخۇس ، مۇدىغا دۇمباقنىڭ ئەسلى تېرىسى ۋە بەدىنى غايىب بولغان ۋاقىت بار ئىدى. پەقەت مىخلارنىڭ يىغىلىشى قالدى.
مۇشۇنىڭغا ئوخشاش ، بىخخۇسلارمۇ كەلگۈسىدە تاتگاتانىڭ سۆزى ، چوڭقۇر ، مەنىسى چوڭقۇر ، دۇنيادىن ھالقىپ ، قۇرۇقلۇق بىلەن باغلانغان بۇ خىل نۇتۇقلارنىڭ سۆزىگە قۇلاق سالمايدىغان بىخخۇسلار بولىدۇ. قۇلاق سېلىڭ ، ئۇلار زېھنىنى بىلىمگە ئىشلەتمەيدۇ ، ئۇلار بۇ تەلىماتلارنى قوبۇل قىلىنغان ۋە ئىگىلىۋالغان دەپ قارىمايدۇ.
ئەكسىچە ، ئۇلار بۇ خىل نۇتۇقلارنىڭ تەلەپپۇزىنى ئاڭلايدۇ ، يەنى شائىرلار ئىجاد قىلغان ئەدەبىي ئىجادىيەتلەر ، سېھىرلىك سۆزلەر ، سېھىرلىك خەتلەر ، سىرتتىكىلەر [دامما] ياكى شاگىرتلارنىڭ سۆزى ، ئۇلار قۇلاق سالىدۇ ، ئۇلار ئىلتىماس قىلىدۇ. ئۇلارنىڭ بىلىمگە بولغان ئەقلى ، ئۇلار بۇ تەلىماتلارنى قوبۇل قىلىش ۋە ئىگىلەش دەپ قارايدۇ. شۇڭا ، بىخخۇس ، تاتگاتانىڭ سۆزى بولغان ، چوڭقۇر ، مەنىسى چوڭقۇر ، دۇنيادىن ھالقىپ ، قۇرۇقلۇق بىلەن باغلانغان نۇتۇقلار يوقىلىدۇ.
شۇڭلاشقا ، بىخخۇس ، سىز مۇنداق مەشىق قىلىشىڭىز كېرەك:
‘بىز بۇ خىل نۇتۇقلارنىڭ سۆزلىرىنى ئاڭلايمىز ، يەنى تاتگاتانىڭ سۆزى چوڭقۇر ، مەنىسى چوڭقۇر ، مەنىسى چوڭقۇر ، دۇنيادىن ھالقىپ ، قۇرۇقلۇق بىلەن مۇناسىۋەتلىك ، قۇلاق سالىمىز ، ئەقلىمىزنى بىلىمگە ئىشلىتىمىز ، ئۇ تەلىماتلارنى ئويلىشىمىز. ئېلىش ۋە ئىگىلەش كېرەك ».
بىخخۇس ، مانا بۇ ئۆزىڭىزنى مەشىق قىلىشىڭىز كېرەك.
110) Classical Uzbek-Klassik o’z,
Uyg’otilgan odamni xabardorlik olami bilan kashf etish (DAOAU)
YAXSHI PURIFY AYLASHNI QILING, dedi Budda hayqiriq, musiqa va qo’shiqlar bilan
Bir safar Bhagava, Svatthu yaqinida, Jeta tog’ida, Antapiṇḍika bog’ida istiqomat qilar edi. {N} U erda Bhagava bhikxuslarni hayratga soldi:
- Bxikxus.
- Bxaddante, - javob berdi bxikxuslar. Bhagava dedi:
Ilgari bxikxuslar, Dasaraxalarda Mudiṅga nomli baraban bor edi. Dashoraxs davulini sindirishganda, ular ichiga qoziq qo’yishardi. Mudiṅga barabanining asl terisi va tanasi g’oyib bo’lgan bir vaqtlar, bxikxuslar. Faqat qoziqlar to’plami qoldi.
Xuddi shu tarzda, bxikxuslar, kelajakda ham tatagata so’zlari bo’lgan, chuqur, ma’nosi chuqur, dunyodan tashqariga chiqadigan, bo’shliq bilan bog’liq bo’lgan bunday nutqlarni tinglamaydigan bikxuslar bo’ladi, ular bo’lmaydi. qarz bering, ular aqllarini bilimga sarflamaydilar, bu ta’limotlarni qabul qilingan va o’zlashtirilgan deb hisoblamaydilar.
Aksincha, ular shoirlar tomonidan yaratilgan badiiy kompozitsiyalar, jumboqli so’zlar, jumboqli maktublar, tashqaridan kelgan odamlar [Dhamma] yoki shogirdlarning so’zlari kabi nutqlarni tinglaydilar, quloq soladilar, amal qiladilar. ularning bilimga bo’lgan fikri, ular ushbu ta’limotlarni qabul qilingan va o’zlashtirilgan deb hisoblashadi. Shunday qilib, biqixuslar, tatagata so’zlari bo’lgan, chuqurlik, ma’no jihatidan, dunyodan tashqarida, bo’shliq bilan bog’liq bo’lgan so’zlar yo’qoladi.
Shuning uchun, bhikkhus, siz shunday mashq qilishingiz kerak:
“Biz tatagata so’zlari bo’lgan, chuqur, ma’no jihatidan chuqur, dunyodan tashqariga chiqadigan, bo’shliq bilan bog’liq bo’lgan bunday nutqlarning nutqini tinglaymiz, quloq solamiz, fikrimizni bilimga yo’naltiramiz, ushbu ta’limotlarni ko’rib chiqamiz olinishi va o’zlashtirilishi uchun. ‘
Mana shunday, bxikxuslar, siz o’zingizni mashq qilishingiz kerak.
111) Classical Vietnamese-Tiếng Việ,
112) Classical Welsh-Cymraeg Clasurol,
Darganfod Un Deffroad gyda Bydysawd Ymwybyddiaeth (DAOAU)
Dywedodd DO DA PURIFY MIND Bwdha gyda siant, cerddoriaeth a chaneuon
Ar un achlysur, roedd y Bhagavā yn annedd ger Sāvatthī, yng nghyntedd Jeta, parc Anāthapiṇḍika. {N} Yno, fe wnaeth y Bhagavā lynu wrth y bhikkhus:
- Bhikkhus.
- Bhaddante, atebodd y bhikkhus. Dywedodd y Bhagavā:
Yn flaenorol, bhikkhus, roedd gan y Dasārahās drwm o’r enw Mudiṅga. Pan dorrodd drwm y Dasārahās, byddent yn mewnosod peg ynddo. Roedd yna amser, bhikkhus, pan oedd croen a chorff gwreiddiol drwm Mudiṅga wedi diflannu. Dim ond casgliad o begiau oedd ar ôl.
Yn yr un modd, bhikkhus, yn y dyfodol, bydd bhikkhus na fydd 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 gysylltiedig â gwacter, ni fyddant yn gwneud hynny. benthyg clust, ni fyddant yn cymhwyso eu meddwl ar wybodaeth, ni fyddant yn ystyried bod y ddysgeidiaeth honno’n cael ei defnyddio a’i meistroli.
I’r gwrthwyneb, byddant yn gwrando ar draethawd disgyrsiau o’r fath sef cyfansoddiadau llenyddol a wneir gan feirdd, geiriau ffraeth, llythyrau ffraeth, gan bobl o’r tu allan [y Dhamma], neu eiriau disgyblion, byddant yn rhoi benthyg clust, byddant yn berthnasol eu meddwl ar wybodaeth, byddant yn ystyried bod y ddysgeidiaeth honno’n cael ei defnyddio a’i meistroli. Felly, bydd bhikkhus, y disgyrsiau sy’n eiriau’r Tathāgata, dwys, dwys eu hystyr, sy’n arwain y tu hwnt i’r byd, yn gysylltiedig â gwacter, yn diflannu.
Felly, bhikkhus, dylech hyfforddi felly:
‘Byddwn yn gwrando ar draethawd disgyrsiau o’r fath sy’n eiriau o’r Tathāgata, dwys, dwys eu hystyr, yn arwain y tu hwnt i’r byd, yn gysylltiedig â gwacter, byddwn yn rhoi benthyg clust, byddwn yn cymhwyso ein meddwl ar wybodaeth, byddwn yn ystyried y ddysgeidiaeth honno. fel y dylid ei gymeryd a’i feistroli. ‘
Dyma sut, bhikkhus, y dylech chi hyfforddi’ch hun.
113) Classical Xhosa-IsiXhosa zesiXhosa,
Ukufunyanwa koMntu oVusiweyo ngeNdawo yoLwazi (i-DAOAU)
YENZA IZINTO EZILUNGILEYO ZIBHAYIBHILE wathi uBuddha ngengoma, umculo kunye neengoma
Kwesinye isihlandlo, iBhagavā yayihlala kufutshane naseSāvatthī, kwitafile yaseJeta, epaki ka-Anāthapiṇḍika.
- Bhikkhus.
-U-Bhaddante, uphendule i-bhikkhus. IBhagavā yathi:
Ngaphambili, ibhikkhus, iiDasārahās zazinomgqomo ogama linguMudiṅga. Xa igubu le-Dasārahās lalaphukile, babefaka isikhonkwane kuyo. Kwakukho ixesha, bhikkhus, xa ulusu kunye nomzimba wegubu laseMudiṅga wanyamalala. Kwakukho nje ukudityaniswa kweephegi.
Kwangokunjalo, bhikkhus, kwixesha elizayo, kuyakubakho bhikkhus ongazukuphulaphula intetho ezinje ngamagama e-Tathāgata, enzulu, enentsingiselo enzulu, ekhokelela ngaphaya kwehlabathi, enxulunyaniswe nobuze, abayi beka indlebe, abayi kubeka ingqondo yabo elwazini, abayi kuthathela ingqalelo ezo mfundiso njengokuthathwa kunye nokugqwesa.
Ngokuchasene noko, baya kuphulaphula intetho yeentetho ezinje ngeengoma ezenziweyo ziimbongi, amagama ahlekisayo, iileta ezihlekisayo, ngabantu abavela ngaphandle [kweDhamma], okanye amazwi abafundi, baya kunika indlebe, baya kusebenza Ingqondo yabo kulwazi, baya kuthi baqwalasele ezo mfundiso njengoko zinokuthathwa kwaye zenziwe kakuhle. Ke, i-bhikkhus, iintetho ezingamagama e-Tathāgata, enzulu, enentsingiselo enzulu, ekhokelela ngaphaya kwehlabathi, enxulunyaniswe nokungenanto, iyakunyamalala.
Ke ngoko, bhikkhus, kuya kufuneka uqeqeshe ngolu hlobo:
Siza kuphulaphula intetho yezo ntetho zingamagama e-Tathāgata, enzulu, enentsingiselo enzulu, ekhokelela ngaphaya kwehlabathi, enxulunyaniswe nokungenanto, siya kubeka indlebe, siya kubeka ingqondo yethu kulwazi, siya kuqwalasela ezo mfundiso. njengokuthathwa kunye nokulungiswa. ‘
Ngale ndlela, bhikkhus, kufuneka uziqeqeshe.
ṢE ỌMỌ RERE RERE sọ Buddha pẹlu orin, orin ati awọn orin
Ni ayeye kan, Bhagavā n gbe nitosi Sāvatthī, ni ere oriṣa Jeta, ọgba itura Anāthapiṇḍika.
- Bhikkhus.
- Bhaddante, dahun awọn bhikkhus. Bhagavā sọ pe:
Ni iṣaaju, bhikkhus, awọn Dasārahās ni ilu ti a npè ni Mudiṅga. Nigbati ilu Dasārahās ba fọ, wọn yoo fi èèkàn kan sii. Akoko kan wa, bhikkhus, nigbati awọ ara ati ara atilẹba ilu Mudiṅga ti parẹ. Ko si ikojọpọ awọn èèkàn nikan.
Ni ọna kanna, bhikkhus, ni akoko iwaju, bhikkhus yoo wa ti yoo ko tẹtisi si sisọ iru awọn ọrọ bẹ eyiti o jẹ awọn ọrọ ti Tathāgata, ti o jinlẹ, ti o jinlẹ ni itumọ, ṣiwaju kọja aye, ni asopọ pẹlu ofo, wọn kii yoo fi eti si wín, wọn ki yoo lo ọkan wọn lori imọ, wọn ki yoo ṣe akiyesi awọn ẹkọ wọnyẹn lati gba ati gba oye.
Ni ilodisi, wọn yoo tẹtisi ifọrọbalẹ ti iru awọn ọrọ bẹ eyiti o jẹ awọn akopọ litireso ti awọn akọrin, awọn ọrọ oye, awọn lẹta oye, ti awọn eniyan lati ita [Dhamma] ṣe, tabi awọn ọrọ ti awọn ọmọ-ẹhin, wọn yoo fi eti si, wọn yoo lo. lokan wọn lori imọ, wọn yoo ṣe akiyesi awọn ẹkọ wọnyẹn lati gba ati gba oye. Nitorinaa, bhikkhus, awọn ijiroro ti o jẹ awọn ọrọ ti Tathāgata, ti o jinlẹ, ti o jinna ni itumọ, ti o yorisi kọja aye, ti o ni asopọ pẹlu ofo, yoo parun.
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 yorisi kọja aye, ti o ni asopọ pẹlu ofo, a yoo fi eti si, a yoo fi ọkan wa si imọ, a yoo ṣe akiyesi awọn ẹkọ wọnyẹn bi lati wa ni ya si oke ati awọn mastered. ‘
Eyi ni bii, bhikkhus, o yẹ ki o kọ ara yin.
YENZA OKULUNGILE UKUHLANZISA UMQONDO uthe uBuddha ngengoma, umculo nezingoma
Kwesinye isikhathi, iBhagavā yayihlala eduzane naseSāvatthī, esigodini saseJeta, epaki lika-Anāthapiṇḍika. {N} Lapho, iBhagavā yathokozela ibhikkhus:
- Bhikkhus.
- UBhaddante, uphendule ibhikkhus. IBhagavā yathi:
Phambilini, ibhikkhus, amaDasārahās ayenesigubhu esasibizwa ngokuthi uMudiṅga. Lapho isigubhu seDasārahās sephulwa, babefaka isikhonkwane kuso. Kwakukhona isikhathi, bhikkhus, lapho isikhumba sokuqala nomzimba wesigubhu seMudiṅga sanyamalala. Lapho kwasala kuphela ukuhlangana kwezikhonkwane.
Ngendlela efanayo, i-bhikkhus, esikhathini esizayo, kuzoba khona u-bhikkhus ongeke alalele ukushiwo kwezinkulumo ezinjalo okungamagama e-Tathāgata, ajulile, anencazelo ejulile, ahola phambili komhlaba, axhumene nobuze, ngeke beka indlebe, ngeke basebenzise ingqondo yabo olwazini, ngeke bazibheke lezo zimfundiso njengezizothathwa futhi zenziwe kahle.
Ngokuphambene nalokho, bazolalela okushiwo izinkulumo ezinjalo okuyizingoma zokubhala ezenziwe yizimbongi, amagama anobuhlakani, izincwadi ezinobuhlakani, ezenziwe ngabantu abavela ngaphandle [kweDhamma], noma amagama abafundi, bazolalela, bazosebenza ingqondo yabo olwazini, bazobheka lezo zimfundiso njengokuthi zithathwe futhi zenziwe kahle. Ngakho-ke, i-bhikkhus, izinkulumo ezingamazwi e-Tathāgata, ezijulile, ezinzulu ezinencazelo, ezihola ngaphesheya komhlaba, ezixhumene nobuze, zizonyamalala.
Ngakho-ke, bhikkhus, kufanele uqeqeshe kanjena:
‘Sizolalela ukukhuluma kwezinkulumo ezinjalo okungamazwi weTathāgata, ajulile, anencazelo ejulile, ehola ngaphesheya komhlaba, exhunywe nobuze, sizolalela, sizobeka ingqondo yethu olwazini, sizobheka lezo zimfundiso ezothathwa futhi yenziwe kahle. ‘
Ngale ndlela, bhikkhus, kufanele uziqeqeshe.
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati Jeta·vane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi:
– ‘Bhaddante’ ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etad·avoca:
Bhūta·pubbaṃ, bhikkhave, dasārahānaṃ ānako nāma mudiṅgo ahosi. Tassa dasārahā ānake phaḷite aññaṃ āṇiṃ odahiṃsu. Ahu kho so, bhikkhave, samayo yaṃ ānakassa mudiṅgassa porāṇaṃ pokkhara·phalakaṃ antaradhāyi. Āṇi·saṅghāṭo·va avasissi.
Evam·eva kho, bhikkhave, bhavissanti bhikkhū anāgatam·addhānaṃ, ye te suttantā tathāgata·bhāsitā gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti, na sotaṃ odahissanti na aññā cittaṃ upaṭṭhāpessanti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.
Ye pana te suttantā kavi·katā kāveyyā citt·akkharā citta·byañjanā bāhirakā sāvaka·bhāsitā, tesu bhaññamānesu sussūsissanti sotaṃ odahissanti aññā cittaṃ upaṭṭhāpessanti, te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti. Evam·etesaṃ, bhikkhave, suttantānaṃ tathāgata·bhāsitānaṃ gambhīrānaṃ gambhīr·atthānaṃ lok·uttarānaṃ suññata·p·paṭisaṃyuttānaṃ antaradhānaṃ bhavissati.
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 maññissāma’ti. Evañhi vo, bhikkhave, sikkhitabban·ti.
DO GOOD PURIFY MIND said Buddha with chant, music and songs
On
one occasion, the Bhagavā was dwelling near Sāvatthī, in Jeta’s grove,
Anāthapiṇḍika’s park.{n} There, the Bhagavā adressed the bhikkhus:
– Bhikkhus.
– Bhaddante, answered the bhikkhus. The Bhagavā said:
Formerly,
bhikkhus, the Dasārahās had a drum named Mudiṅga. When the Dasārahās’
drum was broken, they would insert a peg in it. There was a time,
bhikkhus, when the original skin and body of the Mudiṅga drum had
disappeared. There only remained an assemblage of pegs.
In the
same way, bhikkhus, in future 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,
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.
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 [the Dhamma],
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. Thus, bhikkhus, the discourses which are words of the
Tathāgata, profound, profound in meaning, leading beyond the world,
connected with emptiness, will disappear.
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, 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.
Today
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.
Though
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.
Now the country is OF
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)!
BY
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)!!
FOR
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)!!!
AND
OFF
the 99% Sarvajan Samaj i.e., all societies including LOYAL Arogya
Rakshakas (Safai Karmacharis)/SC/STs/OBCs/Minorities and Poor Upper
Castes!
to
BUY
the 99% Sarvajan Samaj i.e., all societies including LOYAL Arogya
Rakshakas (Safai Karmacharis)/SC/STs/OBCs/Minorities and Poor Upper
Castes!
FAR
the 99% Sarvajan Samaj i.e., all societies including LOYAL Arogya
Rakshakas (Safai Karmacharis)/SC/STs/OBCs/Minorities and Poor Upper
Castes!
Once
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. Democracy at Risk ! Can we trust our Electronic Voting Machines?
published on July 17, 2010
Author – Shri.G.V.L. Narasimha Rao
Electronic Voting Machines (shortly called EVMs) have become an intrinsic part of Indian elections. However lay public have least understanding and awareness on EVMs and thus their associated risks. This book is written with an objective of filling this information and awareness gap. It has been dedicated to the Citizens of India who deserve a fully transparent and verifiable electoral system. Â
The author of the book is a leading survey researcher, election analyst and political commentator whose columns and articles have appeared in leading dailies. He has been amazingly investigative to make this book truly a ‘Shocking exposé of the Election Commission’s failure to assure the integrity of India’s electronic voting system’. He is also the only author of a book on ‘Indian EVMs’. With this distinction, the book has rightly earned – a foreword by Shri. L.K. Advani (Chairman of BJP), message of Shri. N. Chandrababu Naidu (techno savvy politician) and Prof. David Dill, Stanford University. Â
The book is divided into 16 Chapters with each uncovering untold facts on ‘Indian EVMs’. The reader is first introduced to the scenario wherein EVMs make their advent into elections in U.S. and Western Europe as an alternative to Paper Ballots and how they draw criticisms from many quarters for not meeting minimal standards of system integrity, transparency, verifiability and accountability in case of disputes. The author mentions the case of countries like Germany, Holland, Ireland who abandon EVMs and go back to paper ballots & U.S. whose 32 out of 50 states pass legislation making it mandatory to have verifiable physical record of every single vote cast.
Parallel runs the sad story on how the Election Commission of India (ECI) has been publicly spreading ‘Big Lies’ that Indian EVMs cannot be tampered while experts worldwide feel otherwise. Not many readers would know that Bharat Electronics Ltd. (BEL) and Electronics Corporation of India Ltd. (ECIL) who are the ‘manufacturers’ of ECI-EVMs outsource the crucial task of fusing the “secret†source code (program for counting poll results) onto microchips used in EVMs to foreign companies. The author questions the motive behind the actions of these 100% Govt. owned PSUs when they could have done the job themselves! One is lost for words to note how the ECI, its expert committee headed by Prof. P.V. Indiresan, BEL and ECIL all remain admittedly unconfirmed on the originality of the hence ‘fused’ source code and also the supplied microchips before and after the ECI puts the EVMs to use in elections!
The reply given under RTI by the ECI to Sri. V.V. Rao in Page 33 reads, “Out of 13.78 lakh EVMs, 9.30 lakh EVMs were old machines and 4.48 lakh EVMs were new machines…. Upgraded EVMs were used in all the Parliamentary Constituencies of Arunachal Pradesh. Bihar, Chhattisgarh, Goa, Gujarat, Manipur, Mizoram, Meghalaya, Nagaland, Sikkim, Tripura, Uttar Pradesh, West Bengal, Andaman & Nicobar Islands, Dadra & Nagar Haveli, Daman & Diu and Lakshadweep.†Mentioning the vulnerabilities of Old EVMs the author fires a series of questions related to the choice of states where they were employed. These have failed to elicit any response from the ECI till date. Also mentioned are instances where the ECI shows no regard to its own expert committee recommendations and goes ahead in conducting polls.
 The author in his inimitable style gives a lively run up to the 2009 General Elections with many expecting a hung parliament. Chapter 4 vividly describes the case studies of abnormal functioning of some EVMs during polls. May 16th shocks one and all, thus going against the normally foretelling Exit Polls! Political parties start expressing their fears over the use of EVMs. The reader is advised to see these in the light of how some parties were approached by “Electronic Fixers†demanding hefty sums to fix elections in their desired constituencies portrayed as a thriller in Chapter 5!
Later explained is the paradox of how the ECI has been in blocking every effort of public spirited individuals and Indian IT experts in demonstrating the vulnerability of its own EVMs. Whether use of EVMs is constitutionally valid? Are the 2004 & 2009 Lok Sabha Polls legal? More to add, the book offers solutions to the problem of ‘Indian EVMs’. Though the matter of ‘Indian EVMs’ is pending at court, one hopes for a landmark judgment delivered as was the case in other successful democracies. This book is a journey in itself and should be an invaluable possession for all those who cherish and stand by democracy. It will be remembered forever as a unique book which triggered a nationwide debate and the one which led to healthy reforms in Indian elections.